{"slug":"khazarzar-maximus-confessor-pg-91a-2","id":"greek:khazarzar:khazarzar-maximus-confessor-pg-91a-2","title":"PG_91A_2","title_source":"PG_91A_2","author":"Maximus Confessor","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":"2026-11-15T18:12:30Z","cost_usd":0.055611},"source":{"registry_id":"greek:khazarzar:khazarzar-maximus-confessor-pg-91a-2","work_id":"khazarzar-maximus-confessor-pg-91a-2","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":540,"english_words":131491,"coptic_letters":0,"source_letters":534822,"commentary_units":0,"commentary_kinds":0,"derived_notes":6,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-maximus-confessor-pg-91a-2","status":"pass","blocking":[],"warnings":[],"stats":{"passages":540,"translated":540,"commentary_passages":0,"commentary_units":0,"english_words":131491,"source_letters":536500,"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: 540 narrative."},{"kind":"caution","severity":"caution","text":"3 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 1:14; Luke 1:28; Psalm 118:24."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":540},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΑΠΑΝΤΑ, ΜΑΞΙΜΟΥ τοῦ ΟΜΟΛΟΓΗΤΟΥ * ος Τόμος Β ΠΡΟΣ ΘΑΛΑΣΣΙΟΝ ος Τόμος Γ 100... συνέχεια... ΠΡΟΣ ΘΑΛΑΣΣΙΟΝ ος Τόμος Β ΠΡΟΣ ΘΑΛΑΣΣΙΟΝ * ΤΑΔΕ ΕΝΕΣΤΙΝ ΕΝ Τῼ ΔΕ Τῼ ΠΡΩΤῼ ΒΙΒΛΙῼ ΤΩΝ ΑΠΟΡΩΝ ΤΗΣ ΘΕΙΑΣ ΓΡΑΦΗΣ ΜΑΞΙΜΟΥ ΜΟΝΑΧΟΥ ΠΡΟΛΟΓΟΣ ΤΩΝ ΠΑΡΑΚΕΙΜΕΝΩΝ ΕΝ ΤΟΙΣ ΜΕΤΩΠΙΟΙΣ ΣΧΟΛΙΩΝ Φυσικὸν μὲν τοῖς λογικοῖς πέφυκε κάλλος ὁ λόγος· λόγου δὲ κάλλος ἡ κατὰ τὸν λόγον ἀκριβὴς τῶν λογικῶν ἐστι σύνεσις· συνέσεως δὲ κάλλος ἐστὶν ἡ κατὰ τὴν ἀρετὴν σὺν λόγῳ τῶν λογικῶν γόνιμος ἕξις· ταύτης δὲ κάλλος τῆς ἕξεως ἡ περὶ τὴν ἀληθῆ γνῶσιν ἀπλανὴς θεωρία καθέστηκεν, ἧς τέλος ἐστὶν ἡ σοφία, συνέσεως ὑπάρχουσα σαφεστάτη συμπλήρωσις, οἷα δὴ λόγος τυγχάνουσα κατὰ φύσιν τετελεσμένος, ὅστις ἐστὶ νοῦς καθαρός, τῇ περὶ τὴν αἰτίαν ἑνώσει σχέσιν λαβὼν ὑπὲρ νόησιν· καθ᾽ ἥν, ἀποπαύσας τὴν πολυποίκιλον πρὸς τὰ μετὰ τὴν αἰτίαν φυσικὴν αὐτοῦ κίνησίν τε καὶ σχέσιν, μόνης ἀγνώστως ἀντέχεται, κατὰ τὴν ἄφθεγκτον λῆξιν γεγενημένος, τῆς ὑπὲρ νόησιν παμμακαρίστου σιγῆς, ἣν δηλῶσαι παντελῶς οὐ δύναται λόγος ἢ νόησις, ἀλλὰ μόνη κατὰ τὴν μέθεξιν ἡ πεῖρα τῶν ἀξιωθέντων τῆς ὑπὲρ νόησιν ἀπολαύσεως, ἧς σημεῖόν ἐστιν εὔγνωστόν τε καὶ πᾶσι κατάδηλον ἡ κατὰ διάθεσιν πρὸς τὸν αἰῶνα τοῦτον παντελὴς ἀναισθησία τῆς ψυχῆς καὶ διάστασις.","english":"THE COMPLETE WORKS OF MAXIMUS THE CONFESSOR * Volume 2, To Thalassius; Volume 3, To Thalassius; 100... continued... To Thalassius, Volume 2, To Thalassius * THE FOLLOWING ARE CONTAINED IN THE FIRST BOOK OF THE DIFFICULTIES OF DIVINE SCRIPTURE BY MAXIMUS THE MONK: A PREFACE TO THE SCHOLIA PLACED IN THE MARGINS\n\nReason is by nature the beauty of rational beings; and the beauty of reason is the accurate understanding of rational beings according to reason; and the beauty of understanding is the fruitful habit of rational beings in accordance with virtue together with reason; and the beauty of this habit is the unerring contemplation concerning true knowledge, whose end is wisdom, being the most manifest completion of understanding, inasmuch as it is a reason perfected according to nature—which is a pure intellect, having taken on a relation beyond thought through its union with the Cause; by which, having ceased its manifold natural motion and relation toward the things after the Cause, it cleaves unknowably to that alone, having come to be in the unutterable lot of the all-blessed silence beyond thought, which neither reason nor thought is wholly able to make manifest, but only, through participation, the experience of those deemed worthy of the enjoyment beyond thought, of which the clear and to all evident sign is the soul's complete insensibility toward and separation from this present age in disposition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Ἐντεῦθεν, εἰδὼς μηδὲν λόγου κατὰ φύσιν εἶναι τοῖς λογικοῖς οἰκειότερον, μήτε μὴν τῆς περὶ αὐτὸν τριβῆς καὶ συνέσεως τοῖς φιλοθέοις πρὸς εὐδοξίαν Τό ἔργο τοῦ ἁγίου Μαξίμου χωρίστηκε σέ τόμους καί ἀναγράφονται οἱ σελίδες σύμφωνα μέ τή σειρά ʺΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣʺ τῶν ἐκδόσεων ʺΤΟ ΒΥΖΑΝΤΙΟΝʺ Θεσσαλονίκη 1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ ΑΣΚΗΤΙΚΩΝ, γιά νά μπορεῖ εὔκολα ὁ ἀναγνώστης νά συμβουλεύεται μετάφραση. Τό κείμενο προέρχεται ἀπό τρεῖς πηγές: 1) ἀπό τήν ἠλεκτρονική βιβλιοθήκη ἑλληνικῶν κειμένων,, ( :// ), 2) κείμενα πού δέν περιλαμβάνονται στό ἀπό τήν πατρολογία τοῦ, τόμος ος καί ος (τά δακτυλογράφησε ἡ μητέρα τοῦ π. Ἀρσενίου Μέσκου), καί 3) τά σχόλια στά ἔργα τοῦ ἁγίου Διονυσίου τοῦ Ἀρεοπαγίτη ἀπό τίς ἐκδόσεις ΒΥΖΑΝΤΙΟ, τό κείμενο περάστηκε ἀπό σκάνερ, ἀκολούθησε ὀπτική ἀναγνώριση χαρακτήρων καί ἔλεγχος.\n\nΤόμος καί σελίδα γιά τίς ἐκδόσεις ΒΥΖΑΝΤΙΟ ἀναγράφονται μέ τόν ἀκόλουθο τρόπο:, δηλαδή ἀκολουθεῖ ἡ δέκατη σελίδα τοῦ Β τόμου. Ἐπίσης ὑπάρχει καί ἔνδειξη γιά τήν σελίδα τῆς πατρολογίας ὅταν τό κείμενο προέρχεται ἀπό ἐκεῖ.","english":"From this, knowing that nothing according to reason is more akin to rational beings, nor indeed is the practice and understanding concerning it more conducive to good repute for the lovers of God. The work of Saint Maximus has been divided into volumes, and the pages are recorded according to the order of the \"GREGORY PALAMAS\" editions of \"TO BYZANTION,\" Thessaloniki 1992, PHILOKALIA OF THE NEPTIC AND ASCETIC FATHERS, so that the reader may easily consult a translation. The text comes from three sources: 1) from the electronic library of Greek texts, ( :// ), 2) texts not included in the [edition] from the Patrologia of [Migne], volumes 90 and 91 (typed by the mother of Fr. Arsenios Meskos), and 3) the scholia on the works of Saint Dionysius the Areopagite from the BYZANTION editions; the text was passed through a scanner, followed by optical character recognition and proofreading.\n\nThe volume and page for the BYZANTION editions are recorded in the following manner: , that is, the tenth page of volume B follows. There is also an indication of the page of the Patrologia when the text comes from there.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"* Τό κείμενο προέρχεται ἀπό τήν πατρολογία τοῦ, σέ ἀντιπαράθεση μέ τό κείμενο τῶν ἐκδόσεων ʺΤΟ ΒΥΖΑΝΤΙΟΝʺ τῆς σειρᾶς ʺΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣʺ *\n\nΘεσσαλονίκη 1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ ΑΣΚΗΤΙΚΩΝ, τόμος Β.\n\nἁρμοδιώτερον φημὶ δὲ λόγον, οὐ τὸν ἐκ τέχνης ἐν προφορᾷ κατ᾽ εὐγλωττίαν πρὸς ἀκοῆς ἡδονὴν κομψῶς γεγοητευμένον, ὃν ἀσκεῖσθαι καὶ μοχθηροὶ δύναιντ᾽ ἂν ἄνδρες ἐπιτηδεύοντες, ἀλλ᾽ ὃν ἡ φύσις οὐσιωδῶς καὶ δίχα μαθήσεως κατὰ διάθεσιν ἔχει κρυπτόμενον πρός τε τὴν ἄπταιστον τῶν ὄντων διάσκεψιν καὶ τῆς ἐν ὅλοις ἀληθείας διάληψιν, ὃν καὶ τὸ Πνεῦμα τοῦ Θεοῦ τὸ ἅγιον, καλῶς ταῖς ἀρεταῖς διαπλασθέντα, πρὸς συμβίωσιν πέφυκεν ἄγεσθαι καὶ θεῖον ἄγαλμα τῆς καθ᾽ ὁμοίωσιν ὡραιότητος αὐτοῦ κατασκευάζειν μηδενὶ τῶν προσόντων φυσικῶς τῇ θεότητι κατὰ τὴν χάριν λειπόμενον (ὄργανον γάρ ἐστιν ὅλην ἐπιστημόνως συλλεγόμενον τὴν νοητῶς ἐν τοῖς οὖσι ἀπαστράπτουσαν τῆς θείας ἀγαθότητος ἔμφασιν, δι᾽ ἧς, ἐμβατεύων τῇ τῶν ὄντων μεγαλουργίᾳ, πρὸς τὴν γενέτην φέρει τε καὶ φέρεται τῶν ὄντων αἰτίαν τοὺς αὐτῷ διόλου ποιώσαντας τὴν ὅλην ὁρμὴν τῆς ἐνούσης αὐτοῖς κατὰ φύσιν ἐφέσεως, μηδενὶ τῶν μετὰ τὴν αἰτίαν παντελῶς κρατουμένους), ὃν ἡμεῖς περιέποντες πάντων μὲν καθιστάμεθα τῶν πονηρῶν παθῶν πανδαμάτορες, μηδενὶ τῶν παρὰ φύσιν δουλούμενοι, πασῶν δὲ τῶν θείων ἀναδεικνύμεθα πράκτορες ἀρετῶν, παντὶ δηλονότι καλῷ τὸ κατὰ τὴν ὕλην αἶσχος τῆς ψυχῆς πρὸς κάλλος πνευματικὸν ἀποξέοντες·","english":"I call more fitting reason, not the reason that comes from craft in utterance, cleverly bewitched by eloquence for the pleasure of hearing, which even wicked men could practice if they pursued it, but the reason that nature possesses substantially and without learning, hidden in disposition, for the unerring examination of things that exist and the discernment of the truth in all things—the reason that the Holy Spirit of God, when it has been well formed by the virtues, is naturally led to dwell with and to fashion into a divine ornament of beauty according to His likeness, lacking in nothing of the qualities that naturally belong to the Godhead, according to grace (for it is an instrument that knowledgeably gathers the whole impression of divine goodness that shines forth intelligibly in things that exist, through which, entering into the mighty works of things that exist, it brings and is brought to the generating cause of things that exist—those who have made their whole impulse of the natural desire within them entirely directed toward it, being utterly mastered by nothing of the things that come after the cause)—this reason we cultivate, and we become tamers of all evil passions, enslaved to nothing contrary to nature, and we are shown forth as doers of all the divine virtues, clearly scraping away, by every good means, the ugliness of the soul that comes from matter into spiritual beauty.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"ἔνθα γὰρ λόγος κρατεῖ, τὸ κατ᾽ αἴσθησιν πέφυκεν ἀπογίνεσθαι κράτος, ἐν ᾧ τῆς ἁμαρτίας πέφυρταί πως ἡ δύναμις, πρὸς οἶκτον τῆς συγγενοῦς καθ᾽ ὑπόστασιν σαρκὸς τὴν ψυχὴν δι᾽ ἡδονῆς ὑποσύρουσα· καθ᾽ ἥν, ὡς ἔργον αὐτῇ φυσικὸν ἐγχειρίσασα τὴν ἐμπαθῆ καὶ καθ᾽ ἡδονὴν τῆς σαρκὸς ἐπιμέλειαν, ἀπάγει τῆς κατὰ φύσιν ζωῆς καὶ πείθει τῆς ἀνυποστάτου κακίας αὐτὴν γενέσθαι δημιουργόν· κακία γάρ ἐστι ψυχῆς νοερᾶς ἡ λήθη τῶν κατὰ φύσιν καλῶν, ἥτις ἐκ τῆς περὶ τὴν σάρκα τε καὶ κόσμον ἐμπαθοῦς ἐπιγίνεται σχέσεως, ἣν ἀφανίζει στρατηγῶν ὁ λόγος, καὶ κατ᾽ ἐπιστήμην πνευματικὴν τήν τε τοῦ κόσμου καὶ τῆς σαρκὸς διερευνώμενος γένεσίν τε καὶ φύσιν, καὶ πρὸς τὴν συγγενῆ τῶν νοητῶν τὴν ψυχὴν χώραν ἐλαύνων, πρὸς ἣν ὁ νόμος τῆς ἁμαρτίας οὐδεμίαν ποιεῖται διάβασιν, οὐκ ἔχων καθάπερ γέφυραν πρὸς τὸν νοῦν διαβιβάζουσαν αὐτὸν ἔτι τὴν αἴσθησιν, διαλυθεῖσαν ἤδη πρὸς τὴν ψυχὴν κατὰ τὴν σχέσιν καὶ τοῖς αἰσθητοῖς ἐναπορριφεῖσαν θεάμασιν, ὧν διαβὰς τὴν σχέσιν καὶ τὴν φύσιν ὁ νοῦς παντελῶς οὐκ αἰσθάνεται.","english":"For where reason prevails, the power that belongs to sense naturally passes away, in which the strength of sin is in some way mingled, dragging the soul through pleasure toward pity for the kindred flesh according to subsistence; and by this, having entrusted to it as its natural work the passionate care of the flesh according to pleasure, it leads it away from the life according to nature and persuades it to become the maker of non-subsistent evil. For evil is the forgetfulness of the soul endowed with intellect regarding the good things according to nature, which arises from the passionate attachment to the flesh and the world, an attachment which reason, taking command, makes to vanish, and by spiritual knowledge searches out both the origin and the nature of the world and of the flesh, and drives the soul toward the kindred region of intelligible things, to which the law of sin makes no crossing, since it no longer has, as a bridge to carry it across to the mind, the sense that has already been dissolved in relation to the soul according to attachment and has been cast down among sensible spectacles, whose attachment and nature the mind, having crossed over, does not perceive at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Τοῦτο, καθάπερ ἔφην, εἰδώς, δεῖν ᾠήθην ἑτέραν τινὰ τῷ παρόντι λόγῳ τῆσδε τῆς συγγραφῆς δοῦναι βοήθειαν τὴν τῶν παρατεθέντων ἐν τοῖς μετωπίοις σχολίων γραφήν, αὐτόν τε πρὸς κάλλος συμπληροῦσαν τὸν λόγον καὶ τοῖς ἐντευξομένοις ἡδυτέραν τὴν ἐν τοῖς νοήμασι παρεχομένην ἑστίασιν καὶ πάσης ἁπλῶς γινομένην τῆς ἐμφερομένης τῇ συγγραφῇ διανοίας σαφήνειαν. Μετὰ γὰρ τὴν ἔκδοσιν ἀναγνοὺς τὴν ὅλην πραγματείαν, εὑρών τέ τινας μὲν τόπους δεομένους σαφηνείας, τινὰς δὲ προσθήκης διανοίας, καὶ ἄλλους μετρίας τινὸς ἐπὶ τῷ κειμένῳ κατὰ τὴν ἔκδοσιν ἐπενθυμήσεως, ταύτην ἐποιησάμην, ὡς ἔφην, τὴν τῶν σχολίων γραφήν, ἁρμόσας ἑκάστῳ τόπῳ τὸ προσῆκον ἐνθύμημα. Διὸ παρακαλῶ πάντας τοὺς ἐντευξομένους ἢ καὶ μεταγράψοντας καὶ τὴν τῶν σχολίων ἔξωθεν ἀναγνῶναι καὶ παραθέσθαι γραφὴν κατὰ τὴν ἑκάστου σημείωσιν, ἵν᾽ ἄρτιος ᾖ κατὰ πάντα τρόπον ὁ λόγος, μηδενὶ παρημελημένῳ παντελῶς κολοβούμενος.\n\nΣΧΟΛΙΑ 1. Σχόλια λέγονται τὰ λαμβανόμενα ἐκ τῆς Γραφῆς καὶ εὑρισκόμενα τρόπῳ τινὶ ἔξωθεν τοῦ βιβλίου ὡς προμετωπίδες, ὧν ἡ ἔκθεσις ἔχει ἐσωτερικὴν συνάφειαν. Ἰδίᾳ δὲ σχόλια λέγεται ἡ ὑμνολογία, τουτέστιν οἱ ἐπίσημοι λόγοι.","english":"Knowing this, as I said, I thought it necessary to give this present discourse another kind of assistance—namely, the writing of the scholia set out in the margins, which both completes the discourse itself toward beauty and renders the intellectual feasting sweeter for those who encounter it, and simply becomes a clarification of the whole meaning contained in the work. For after the publication, having read through the entire treatise, and having found some passages needing clarification, others needing an addition of thought, and still others needing some moderate reflection upon the text as published, I made this writing of the scholia, as I said, fitting the appropriate reflection to each passage. Therefore I exhort all who will encounter it, or even copy it, to read and set alongside the writing of the scholia from outside, according to each one's marking, so that the discourse may be complete in every way, not maimed by any part being entirely neglected.\n\nSCHOLIA 1. Scholia are so called because they are taken from the Scripture and found in some manner outside the book, as it were frontispieces, whose exposition has an inner coherence. But scholia is also used in a particular sense for the hymnody, that is, the notable discourses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"2. Ἐπίσημον ρητορείαν φησὶ τὴν δημιουργηθεῖσαν μᾶλλον ἐκ τῆς τέχνης, παρὰ ἐκ τῆς φύσεως.\n\n3. Ἐπεὶ ὁ λόγος διαφθείρεται ὑπό τῆς αἰσθήσεως, ὑφέλκει τὴν ψυχὴ ἐκ τῆς συγγενοῦς αὐτῆς σαρκός ὅσῃ δυνάμει καὶ ποιεῖ αὐτὴν οἰκείαν τῷ Θεῷ. Ἡ ψυχὴ λέγεται ὅτι συγγενής ἐστι τῆς σαρκός δυσὶ τρόποις· ἤ ὡς συναποτελεοῦσα ἡ ψυχή μετά τῆς σαρκὸς μίαν ὑπόστασιν ἤ ὡς δεικνύουσα ἀνυπακοὴν τῷ λόγῳ καὶ συνδεόμενη μετὰ τῆς σαρκὸς μέσῳ τῆς αἰσθήσεως. 4. Δύναμίν φησι αὐτὸν τὸν θεῖον φωτισμόν, ἥτις ἀεί, ὡς τὸ φῶς τοῖς ὁφθαλμοῖς, παροῦσά ἐστι τῷ λόγῳ, διδάσκουσα τὴν ψυχὴν τὰς φυσικὰς ἀρετὰς καὶ ἀνακαλοῦσα αὐτὴν διὰ τῆς σαρκικῆς ἐπιθυμίας. 5. Ὁ νόμος τῆς ἁμαρτίας ἐστὶ ἡ ἐμπαθής διάθεσις τῆς ψυχῆς πρὸς τὴν ὕλην, τουτέστι πρὸς τὰ σωματικὰ.\n\n6. Γέφυρα τῆς ψυχῆς ἐστι ἡ αἴσθησις ἡ ἀποχωρισμένη τῶν αἰσθητῶν, δι' ἧς αὕτη ἀναβαίνει τῷ λόγῳ, διὰ τοῦ λόγου τῷ διανοίᾳ καὶ διὰ τῆς διανοίας τῷ Θεῷ. 7. Ἐντευξομένους φησὶ τοὺς προσηλωμένους εἰς τὰς σπουδὰς τῆς πνευματικῆς φιλοσοφίας.","english":"2. He calls \"distinguished rhetoric\" that which is produced more by art than by nature.\n\n3. Since the reason is corrupted by the senses, it draws the soul away from the flesh that is akin to it, with all its power, and makes it belong to God. The soul is said to be akin to the flesh in two ways: either because the soul, together with the flesh, completes one hypostasis, or because it shows disobedience to the reason and is bound together with the flesh through the senses. 4. He calls \"power\" the divine illumination itself, which is always present to the reason, as light is to the eyes, teaching the soul the natural virtues and calling it back from fleshly desire. 5. The law of sin is the passionate disposition of the soul toward matter, that is, toward bodily things.\n\n6. The bridge of the soul is the sense separated from the sensible objects, through which the soul ascends by the reason, and through the reason to the intellect, and through the intellect to God. 7. He calls those who are devoted to the pursuits of spiritual philosophy \"those who will engage.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"8. Πραγματείαν λέγει ἅπαντα τὰ ἐρωτήματα τοῦ Θαλασσίου, εἰς ἅ, ἀπαντῶν κατὰ σειράν, παρέθεσε ἑκάστην τῶν ἀπαντήσεων, τουτέστι τα σχόλια, εἰς ἑκάστην ἔκθεσιν, ὅπερ ἔδειξε πᾶσι τοῖς ἀναγνώσταις καὶ ἀντιγραφοῖς ὅτι ποιεῖ τὸ βιβλίον τοῦτο.\n\n9. Σαφήνειαν λέγει, ὡς οἶμαι, τὸν ἑρμηνευτικὸν τρόπον τῆς ἐκθέσεως· προσθήκην ὄχι μόνον ἅπερ ὁ Θαλάσσιος προβάλλει ἐκ τῆς Γραφῆς, ἀλλὰ καὶ ὅσα ἔτι προστίθησι καὶ ἑρμηνεύει ὁ ἴδιος· ὑπενθύμισις ὑπάρχει ἔνθα μετ' ἐξαίρετου σαφηνείας καὶ τῷ τρόπῳ τῆς ἐκθέσεως εἰσάγει ὑψηλοτάτας ἐννοίας. ΠΡΟΟΙΜΙΟΝ ΠΡΟΣ ΤΟΝ ΕΠΙΤΑΞΑΝΤΑ ΤΗΝ ΣΥΓΓΡΑΦΗΝ ΠΡΟΣ ΘΑΛΑΣΣΙΟΝ ΟΣΙΩΤΑΤΟΝ ΠΡΕΣΒΥΤΕΡΟΝ ΚΑΙ ΗΓΟΥΜΕΝΟΝ ΠΕΡΙ ΔΙΑΦΟΡΩΝ ΑΠΟΡΩΝ ΤΗΣ ΑΓΙΑΣ ΓΡΑΦΗΣ Τῷ ὁσιωτάτῳ δούλῳ τοῦ Θεοῦ κυρίῳ Θαλασσίῳ πρεσβυτέρῳ καὶ ἡγουμένῳ Μάξιμος ταπεινὸς μονάζων χαίρειν Τῆς σαρκὸς κατὰ τὴν σχέσιν λογικῶς τὴν ψυχὴν ἀποχωρίσας καὶ τῆς αἰσθήσεως ὁλικῶς διὰ τοῦ Πνεύματος ἐκσπάσας τὸν νοῦν, ἄνθρωπε τοῦ Θεοῦ, τὴν μὲν ἀρετῶν κατέστησας μητέρα πολύγονον, τὸν δὲ θείας πηγὴν ἀένναον ἀπέδειξας γνώσεως, εἰς χρῆσιν μόνον τῆς τῶν κρειττόνων οἰκονομίας τὴν πρὸς τὴν σάρκα τῆς ψυχῆς συζυγίαν ποιησάμενος καὶ πρὸς κατανόησιν τῆς τῶν ὁρωμένων μεγαλουργίας ὄργανον κεκτημένος τὴν αἴσθησιν, τὴν μὲν πρακτικῶς διὰ τοῦ ἤθους πρὸς εἶδος τυπούμενον τὸ κατ᾽ ἀρετὴν τῆς ψυχῆς δεχομένην κλέος καὶ τοῖς ἔξω προφαίνουσαν, ἵν᾽ ἔχωμεν ἀρετῆς εἰκόνα, πρὸς μίμησιν προβεβλημένον, τὸν ὑμέτερον βίον, τὴν δέ, τοῖς τῶν ὁρωμένων σχήμασι τοὺς λόγους τῶν νοητῶν","english":"8. He calls \"treatise\" all the questions of Thalassius, to which, responding in order, he set beside each one of the answers—that is, the scholia—for each exposition, which he showed to all the readers and copyists, that this book does this.\n\n9. He calls \"clearness,\" as I think, the interpretive manner of the exposition; \"addition\" not only the things that Thalassius puts forward from the Scripture, but also whatever the same man further adds and interprets; there is a \"reminder\" where, with exceptional clearness and in the manner of the exposition, he introduces the most lofty thoughts. PROLOGUE TO THE ONE WHO COMMANDED THE WRITING, TO THALASSIUS, MOST HOLY PRESBYTER AND HEGUMEN, CONCERNING VARIOUS DIFFICULTIES OF HOLY SCRIPTURE. To the most holy servant of God, the lord Thalassius, presbyter and hegumen, Maximus, humble monk, greeting. Having reasonably separated the soul from the flesh according to relation, and having wholly drawn the mind out of the senses through the Spirit, O man of God, you have established the mother of virtues, fruitful in many offspring, and you have shown the ever-flowing fountain of divine knowledge, making the soul's union with the flesh only for the use of the economy of better things, and possessing the senses as an instrument for the understanding of the great workmanship of things seen; the one, practically through character being formed toward the form of virtue, receiving the glory of the soul according to virtue and displaying it to those outside, so that we may have an image of virtue, set forth for imitation, your life; the other, by the shapes of things seen, the principles of things intelligible—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"συμβολικῶς ἐγχαράττουσαν καὶ δι᾽ αὐτῶν πρὸς τὴν ἁπλότητα τῶν νοητῶν θεαμάτων τὸν νοῦν ἀναβιβάζουσαν, πάσης καθαρῶς ἀπολυθέντα τῆς ἐν τοῖς ὁρωμένοις ποικιλίας τε καὶ συνθέσεως, ἵν᾽ ἔχωμεν ἀληθείας ὁδὸν ἀπλανῆ τὴν ὑμετέραν γνῶσιν τῆς πρὸς τὰ νοητὰ διαβάσεως. Ἐντεῦθεν, μετὰ τὴν τελείαν τῆς πρὸς αἴσθησίν τε καὶ σάρκα σχετικῆς προσπαθείας ἀπόθεσιν, τῷ ἀπείρῳ πελάγει τῶν λογίων τοῦ Πνεύματος μετ᾽ ἐπιστήμης κατὰ νοῦν εὐτόνως διανηχόμενος, ἐρευνᾷς μετὰ τοῦ Πνεύματος τὰ βάθη τοῦ Πνεύματος· παρ᾽ οὗ δεξάμενος τὴν τῶν κεκρυμμένων μυστηρίων φανέρωσιν, διὰ πολλήν, ὡς ἔοικεν, ταπεινοφροσύνην, πολλῶν τῆς ἁγίας Γραφῆς ἀπορουμένων κεφαλαίων χάρτην πληρώσας ἀπέστειλας, ζητῶν καὶ παρ᾽ ἐμοῦ τοῦ πάσης ἀρετῆς ἐρήμου καὶ γνώσεως ἑκάστου κεφαλαίου κατὰ τὴν ἀναγωγικὴν θεωρίαν τὴν ἀπόκρισιν ἔγγραφον.\n\nὋν δεξάμενος καὶ ἀναγνούς, καταπλαγεὶς καὶ νοῦν καὶ ἀκοὴν καὶ διάνοιαν, ᾔτουν ὑμᾶς ἐκλιπαρῶν περὶ τούτου συγγνώμην τῆς παραιτήσεως, μόλις εἶναι λέγων προσιτὰ τὰ ζητούμενα καὶ τοῖς ἄγαν ἐπὶ πλεῖστον ἐν θεωρίᾳ διαβεβηκόσι καὶ περὶ τὸ τέλος που τῆς ὑψηλοτάτης καὶ ἀνεφίκτου τοῖς ἄλλοις ἐφθακόσι γνώσεως, μὴ ὅτι γε ἐμοὶ τῷ κατὰ γῆν ἐρριμμένῳ καὶ κατὰ τὸν ὄφιν ἄλλην, ὡς ἡ παλαιὰ κατάρα, μετὰ τὴν γῆν τῶν παθῶν βρῶσιν οὐκ ἔχοντι καὶ σκώληκος δίκην ἱλυσπωμένῳ τῇ σήψει τῶν ἡδονῶν.","english":"symbolically imprinting and through them raising the mind up to the simplicity of the intelligible visions, once it has been cleanly released from all the variety and composition found in things seen, so that we may have as an unerring road of truth your own knowledge of the passage to things intelligible. From there, after the complete setting aside of the relational attachment to sense and flesh, sailing vigorously with understanding through the boundless sea of the oracles of the Spirit, you search out with the Spirit the depths of the Spirit; from whom having received the manifestation of the hidden mysteries, through great humility, as it seems, you filled a sheet of paper with many perplexing chapters of Holy Scripture and sent it, seeking also from me, who am destitute of every virtue and of knowledge, the written answer to each chapter according to the anagogical contemplation.\n\nHaving received and read it, I was struck in mind and hearing and thought, and I kept begging you, entreating pardon for declining this, saying that the things sought are barely accessible even to those who have advanced very far in contemplation and have somehow reached the end of the highest knowledge, which is unattainable to others—let alone to me, who am cast down to the earth and, like the serpent, according to the ancient curse, have no other food after the earth but the eating of the passions, and crawl like a worm in the rottenness of pleasures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Καὶ τοῦτο πολλάκις καὶ ἐπὶ πολὺ ποιήσας, ὡς εὗρον μὴ δεχομένους ὑμᾶς τὴν ἐμὴν περὶ τούτου παράκλησιν, δείσας μή τι πάθῃ τὸ χρῆμα τῆς ἀγάπης, καθ᾽ ἣν ἀλλήλοις συγκραθέντες μίαν ἔχομεν ψυχήν, κἂν δύο σώματα φέρωμεν, εἰς πρόφασιν ἀπειθείας, ὡς εἰκός, νομισθείσης ὑμῖν τῆς ἐμῆς παραιτήσεως, κατετόλμησα καὶ μὴ θέλων τῶν ὑπὲρ δύναμιν, κατηγορηθῆναι μᾶλλον προπέτειαν καὶ γελᾶσθαι κρεῖττον ἡγούμενος παρὰ τῶν βουλομένων ἢ τὴν ἀγάπην κατά τι δέξασθαι σάλον καὶ μείωσιν, ἧς οὐδὲν τῶν μετὰ Θεόν ἐστι τοῖς νοῦν ἔχουσι τιμιώτερον, μᾶλλον δὲ τῷ Θεῷ προσφιλέστερον, ὡς τοὺς διῃρημένους εἰς ἓν συναγούσης καὶ μίαν ἐν τοῖς πολλοῖς ἢ τοῖς πᾶσιν ἀστασίαστον κατὰ τὴν γνώμην δημιουργῆσαι δυναμένης ταὐτότητα.\n\nΚαί μοι σύγγνωθι πρῶτος αὐτός, τίμιε πάτερ, τῆς ἐγχειρήσεως, καὶ τοὺς ἄλλους αἴτει προπετείας ἀφίεσθαί με, καὶ ἵλεώ μοι τὸν Θεὸν ταῖς εὐχαῖς κατάστησον καὶ τῶν λεγομένων συλλήπτορα, μᾶλλον δὲ τῆς ὅλης καὶ ὀρθῆς γενέσθαι περὶ ἑκάστου κεφαλαίου χορηγὸν ἀποκρίσεως· παρ᾽ αὐτοῦ γάρ ἐστι πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ὡς πηγῆς καὶ Πατρὸς τῶν ἀναλόγως τοῖς ἀξίοις χορηγουμένων πασῶν φωτιστικῶν γνώσεών τε καὶ δυνάμεων. Ὑμῖν γὰρ θαρρῶν τὸ ὑμέτερον κατεδεξάμην ἐπίταγμα, τῆς εὐπειθείας μισθὸν ἐκδεχόμενος τὴν δι᾽ ὑμῶν θείαν εὐμένειαν.","english":"And having done this often and at length, when I found that you did not accept my entreaty concerning this matter, fearing lest the bond of love suffer some harm—the love by which, having been fused together with one another, we have one soul, even if we bear two bodies—lest my refusal, reasonably supposed by you as a pretext for disobedience, should be taken as such, I dared, even unwillingly, to attempt things beyond my strength, judging it better to be accused of rashness and to be laughed at by those who wish it than that love should receive any disturbance and diminution, than which nothing, after God, is more honorable to those who have understanding—or rather, more dear to God, since it is able to gather those who are divided into one and to create in the many, or in all, a single identity of mind free from faction.\n\nAnd forgive me first yourself, honored father, for this undertaking, and ask the others to pardon me for my rashness, and by your prayers establish God as propitious to me and as a helper in what is said—or rather, as the provider of the whole and correct answer concerning each chapter. For from him is every good gift and every perfect bestowal, as from the source and Father of all illuminating knowledges and powers that are granted proportionately to those who are worthy. For trusting in you, I have accepted your command, expecting as the reward of my obedience the divine favor that comes through you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Ἕκαστον δὲ τῶν κεφαλαίων εἱρμῷ τε καὶ τάξει, καθὼς παρ᾽ ὑμῶν ἐγράφη, προθείς, πρὸς ἔπος ποιήσομαι τὴν ἀπόκρισιν ὡς οἷόν τε σύντομον καὶ ὁριστικήν, καθ᾽ ὅσον οἷός τε ὦ καὶ τὴν πρὸς τὸ νοεῖν τε καὶ λέγειν εὐσεβῶς θεόθεν χορηγοῦμαι χάριν καὶ δύναμιν, ἵνα μὴ πλήθει λόγων βαρήσωμεν τῶν ἐντευξομένων τὴν ἀκοήν, καὶ μάλιστα πρὸς ὑμᾶς γε τὸν λόγον ποιούμενος τοὺς γνωστικοὺς ὄντως καὶ ἀκριβεῖς τῶν θείων θεάμονας καὶ τῶν παθῶν διαβάντας τὴν ὄχλησιν καὶ τὴν ὅλην παρελθόντας σχέσιν τῆς φύσεως καὶ τῶν καθηκόντων κεκτημένους τὸν λόγον ἡγεμόνα καὶ δικαστὴν δικαιότατον, καὶ τὸν νοῦν διὰ τῆς κατὰ τὸ κρεῖττον ἀνοησίας εἰς τὸν ἐνδότατον τῆς θείας ἀφθεγξίας καταστήσαντας τόπον, ἔνθα μόνης ἐστὶν ἀγνώστως εὐφροσύνης θείας ἀντιλαμβάνεσθαι, τὴν τῶν ἀξιουμένων αὐτῆς πεῖραν μόνην ἐχούσης τοῦ οἰκείου μεγέθους διδάσκαλον, καὶ διὰ τοῦτο μόνης χρῄζοντας μικρᾶς περὶ τῶν ζητουμένων ἐμφάσεως προδεικτικῆς τοῦ παμφαοῦς κάλλους τῶν","english":"Having set forth each of the chapters in sequence and order, just as it was written by you, I will make my reply to the point, as brief and definitive as possible, insofar as I am able and am granted from God the grace and power to understand and to speak piously, so that we may not weigh down the hearing of those who will read it with a multitude of words—especially since I am addressing you, who are truly gnostic and accurate beholders of divine things, who have passed beyond the disturbance of the passions and transcended the whole condition of nature, and who possess reason as your guide and most just judge of what is fitting, and who through ignorance of what is better have brought your mind into the innermost place of divine utterance, where it is possible to grasp divine gladness in an unknowing way alone, since the experience of those deemed worthy of it is its only teacher of its own greatness, and for this reason you need only a small prefatory indication concerning the matters under inquiry, of the all-radiant beauty of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"ἐμφερομένων τοῖς θείοις λογίοις μυστικῶν θεαμάτων καὶ τῆς ἐπ᾽ αὐτοῖς πνευματικῆς μεγαλονοίας, εἴπερ καὶ τοῦτο θεμιτὸν ἐμοὶ πρὸς ὑμᾶς εἰπεῖν, τοὺς ἅλας ἤδη τῆς γῆς καὶ φῶς τοῦ κόσμου, κατὰ τὸν κυριακὸν λόγον, διὰ τὸν πλοῦτον τῆς ἀρετῆς καὶ τὴν πολλὴν χύσιν τῆς γνώσεως γεγενημένους καὶ τὴν ἐν ἄλλοις σηπεδόνα τῶν παθῶν τρόποις ἀρετῶν ἐκκαθαίροντας καὶ τὴν ἄγνοιαν, ψυχῆς ὑπάρχουσαν τύφλωσιν, τῷ τῆς γνώσεως φωτὶ καταυγάζοντας. Παρακαλῶ δὲ τοὺς ἁγιωτάτους ὑμᾶς καὶ πάντας τούς, ὡς εἰκός, ἐντευξομένους τῷδε τῷ γράμματι μὴ τοῦτο ὅρον ποιεῖσθαι τῆς τῶν κεφαλαίων πνευματικῆς ἑρμηνείας τὰ λεγόμενα παρ᾽ ἐμοῦ· πολὺ γὰρ τῆς τῶν θείων λογίων ἀπολιμπάνομαι διανοίας καὶ τῆς ἄλλων πρὸς τοῦτο χρῄζω διδασκαλίας. Ἀλλ᾽ εἴ τι καὶ παρ᾽ ἑαυτῶν ἢ παρ᾽ ἄλλων ἐπιβαλεῖν ἢ μαθεῖν δυνηθείητε, μᾶλλον ἐκεῖνο δικαίως ἐγκρίνατε καὶ τῆς ὑψηλοτέρας καὶ ἀληθοῦς γένεσθε διανοίας, ἧς ἔργον ἐστὶν ἡ τῆς καρδίας πληροφορία τῶν ἐφιεμένων τῆς τῶν ἀπορηθέντων πνευματικῆς διαγνώσεως.","english":"...who have been borne along by the divine oracles with mystical visions and the spiritual greatness of mind that accompanies them—if indeed it is lawful for me to say this to you—who have already become the salt of the earth and the light of the world, according to the Lord's word, through the wealth of your virtue and the abundant outpouring of your knowledge, and who cleanse by the ways of the virtues the putrefaction of the passions that is in others, and illumine with the light of knowledge the ignorance that is a blindness of the soul. But I exhort your most holy selves, and all who will, as is likely, come upon this writing, not to make what is said by me the limit of the spiritual interpretation of the chapters; for I fall far short of the mind of the divine oracles and I need the teaching of others for this. But if you are able to contribute or learn anything either from yourselves or from others, rather approve that with justice and become of the higher and true understanding, whose work is the full assurance of the heart of those who desire the spiritual discernment of the matters that have been raised.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Ὕδατι γὰρ ὁ θεῖος ἔοικε λόγος, ὥσπερ φυτοῖς παντοδαποῖς καὶ βλαστήμασι καὶ διαφόροις ζῴοιςτοῖς αὐτόν φημι τὸν λόγον ποτιζομένοις ἀνθρώποιςἀναλόγως αὐτοῖς ἐκφαινόμενός τε γνωστικῶς καὶ πρακτικῶς διὰ τῶν ἀρετῶν ὡς καρπὸς προδεικνύμενος κατὰ τὴν ἐν ἑκάστῳ ποιότητα τῆς ἀρετῆς καὶ τῆς γνώσεως καὶ γινόμενος δι᾽ ἄλλων ἄλλοις ἐπίδηλος· ἑνὶ γὰρ οὐδέποτε περιγράφεται καὶ μιᾶς ἐντὸς οὐκ ἀνέχεται διανοίας γενέσθαι διὰ τὴν φυσικὴν ἀπειρίαν κατάκλειστος.","english":"For the divine Word is like water, appearing to humans who are watered by that Word himself—as to plants of every kind and shoots and diverse living things—in a manner analogous to them, both cognitively and practically through the virtues, displayed beforehand as fruit according to the quality of virtue and knowledge in each person, and becoming manifest to different people through different means. For he is never circumscribed by one person, nor does he endure to be confined within a single mind because of the natural boundlessness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ἐπειδὴ δὲ περὶ τῶν διοχλούντων ἡμῖν παθῶν πρῶτον εἰπεῖν ἐκελεύσατε, πόσα τε καὶ ποῖα τυγχάνει, καὶ ἐκ ποίας ἀρχῆς καὶ εἰς οἷον διὰ τῆς οἰκείας μεσότητος καταντᾷ πέρας, καὶ ποίας ἕκαστον δυνάμεως ψυχῆς ἢ μέλους σώματος ἐμφυόμενον πρὸς ἑαυτὸ ἀοράτως μορφοῖ τὸν νοῦν καὶ τὸ σῶμα ποιοῖ, βαφῆς δίκην, ὅλην διὰ τῶν λογισμῶν πρὸς τὴν ἁμαρτίαν χρῶσαν τὴν ἀθλίαν ψυχήν, τῆς τε προσηγορίας ἑκάστου τὴν δύναμιν καὶ τὴν ἐνέργειαν, τούς τε καιροὺς καὶ τὰ σχήματα καὶ τοὺς δι᾽ αὐτῶν δόλους τῶν ἀκαθάρτων δαιμόνων καὶ τὰς ἀοράτους συμπλοκὰς καὶ τὰς ὑποκρίσεις, καὶ πῶς δι᾽ ἄλλων ἄλλα λεληθότως προβάλλονται καὶ ἐπ᾽ ἄλλα δι᾽ ἄλλων πιθανῶς ὑποσύρουσιν, τάς τε λεπτότητας καὶ τὰς σμικρότητας καὶ τὰ μεγέθη καὶ τοὺς ὄγκους αὐτῶν, ὑφέσεις τε καὶ ἐφέσεις ἐπαγωγάς τε καὶ καταδρομάς, καὶ ὑποχωρήσεις καὶ συστολὰς ἐπιμονάς τε καὶ προσεδρείας ταχυτέρας ἢ βραδυτέρας, καὶ οἷον τὰς ὡς ἐν δικαστηρίῳ πρὸς τὴν ψυχὴν δικαιολογίας καὶ τὰς δῆθεν κατὰ διάνοιαν γινομένας ψήφους τάς τε φαινομένας ἥττας ἢ νίκας, τίς τε ἡ ἐφ᾽ ἑκάστῳ διάθεσις καὶ διὰ ποίαν αἰτίαν ἓν ἢ πολλὰ πάθη τῇ ψυχῇ συγχωροῦνται προσβάλλειν καὶ τοῦτο ἢ καθ᾽ ἑαυτοὺς ἢ σὺν ἀλλήλοις, καὶ ποίῳ λόγῳ συναναφέρουσιν ἑαυτοῖς ἀχρόνως τὰς οἰκείας ὕλας, δι᾽ ὧν κεκρυμμένως πρὸς ἡμᾶς τὸν πικρὸν συμπλέκουσι πόλεμον, ὡς ἐπὶ παροῦσιν ἐργωδῶς τοῖς μηδαμῶς οὖσι διαπονουμένους καὶ οἷον ὁρμῶντας ταῖς ὕλαις ἢ φεύγοντας, τὸ μὲν δι᾽ ἡδονήν, τὸ δὲ δι᾽ ὀδύνην πάσχοντας, τόν τε τρόπον τῆς ἐν ἡμῖν ὑπάρξεως αὐτῶν καὶ τῆς πολυπλόκου καὶ διαφόρου κατὰ τὸν ὕπνον αὐτῶν ἐν ὀνείροις","english":"Since you first commanded me to speak about the passions that trouble us—how many they are and of what kind, and from what origin and to what end each arrives through its own mean, and from what power of the soul or member of the body each, implanted, invisibly shapes the mind to itself and makes the body such, dyeing, as it were, the wretched soul wholly through its thoughts toward sin—and about the meaning and activity of each one's name, and the seasons and forms and the deceits of the unclean demons through them, and their invisible entanglements and pretenses, and how through some they secretly thrust forward others and by others plausibly draw us on to other things, and their subtlety and smallness and greatness and bulk, their yieldings and impulses, their seductive attractions and assaults, and their retreats and contractions, their persistences and sieges, faster or slower, and, as it were, their pleadings against the soul as in a court of law and the votes that supposedly take place in the mind, and the apparent defeats or victories, and what is the disposition in each case and for what cause one or many passions are permitted to assail the soul, and this either by themselves or together with one another, and by what principle they bring their own materials along with them timelessly, through which they secretly weave their bitter war against us, so that we laboriously struggle against things that in no way exist as though they were present, and as it were rush at the materials or flee from them, suffering the one through pleasure and the other through pain—and the manner of their existence in us and of their manifold and varied [activity] during sleep in dreams","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"φαντασίας, καὶ εἰ ἔν τινι μέρει καθείργνυνται τῆς ψυχῆς ἢ τοῦ σώματος ἢ ἐν ὅλῃ τῇ ψυχῇ καὶ ὅλῳ τῷ σώματι, καὶ εἰ, ἐντὸς ὄντες, διὰ τῶν φυσικῶν παθῶν τὰ ἐκτὸς ἐπισπᾶσθαι πείθουσι τὴν ψυχὴν διὰ μέσου τοῦ σώματος καὶ πλανῶσι τῆς αἰσθήσεως μόνης ὅλην γενέσθαι, τῶν κατὰ φύσιν οἰκείων ἀφεμένην, ἤ, ἐκτὸς ὄντες, διὰ τῆς ἔξωθεν ἐπαφῆς τοῦ σώματος τὴν ἀόρατον ψυχὴν πρὸς τὰ ὑλικὰ σχηματίζουσι, σύνθετον αὐτῇ μορφὴν ἐπιτιθέντες, τῆς ἀναληφθείσης κατὰ τὴν φαντασίαν ὕλης τὸ εἶδος προσπλάττοντες, καὶ εἰ τάξις ἐστὶν ἐν αὐτοῖς καὶ εἱρμὸς κακούργως ἐπινενοημένος διὰ τῶνδε τῶν παθῶν πρότερον ἀπόπειραν λαβεῖν τῆς ψυχῆς καὶ οὕτως διὰ τῶν ἄλλων ἀκολούθως","english":"of fantasies, and whether they are confined in some part of the soul or of the body, or in the whole soul and the whole body; and whether, being within, they persuade the soul through the natural passions to draw in the things outside through the medium of the body, and deceive it into becoming wholly of sense alone, having let go of the things proper to it according to nature; or, being outside, through the external contact of the body they shape the invisible soul toward material things, imposing upon it a composite form, molding the species of the matter taken up in the fantasy; and whether there is in them an order and a connection wickedly devised, so that through these passions they first make an attempt upon the soul, and thus through the others in succession","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"αὐτῇ μάχεσθαι, καὶ τίνες τίνων προηγοῦνται, τίνες τε τίσι συνέπονται πάλιν ἢ παρέπονται, ἢ φύρδην ἀτάκτως, ὡς ἔτυχεν, δι᾽ οἱωνδήποτε παθῶν τὴν ψυχὴν ἐκταράσσουσιν, καὶ εἰ προνοίας δίχα τὰ τοιαῦτα πάσχειν ὑπ᾽ αὐτῶν ἡ ψυχὴ συγχωρεῖται ἢ κατὰ πρόνοιαν, καὶ τίς ὁ τῆς προνοίας ἐφ᾽ ἑκάστῳ πάθει τῆς ἐγκαταλείψεως τῆς ψυχῆς λόγος, τίς τε τῆς ἑκάστου τῶν ἀπηριθμημένων παθῶν ἀναιρέσεως ὁ τρόπος, καὶ ποίοις ἔργοις ἢ λόγοις ἢ λογισμοῖς ἡ ψυχὴ τούτων ἐλευθεροῦται καὶ τῆς συνειδήσεως τὸν μολυσμὸν ἐκτινάσσεται, ποίῳ δὲ πάθει ποίαν ἀρετὴν ἀντιθεῖσα νικήσει, τὸν πονηρὸν φυγαδεύσασα δαίμονα, συναφανίσασα παντελῶς αὐτῷ καὶ αὐτὴν τοῦ πάθους τὴν κίνησιν, καὶ πῶς μετὰ τὴν τῶν παθῶν ἀπαλλαγὴν τὰ οἰκεῖα καλῶς διασκοπῆσαι δυνήσεται, καὶ διὰ ποίων λόγων ἢ τρόπων, τὰς ἀπαθεῖς τῶν αἰσθητῶν πρὸς τὰς αἰσθήσεις οἰκειωσαμένη διὰ τοῦ κατὰ φύσιν λόγου σχέσεις, μορφώσει πρὸς ἀρετάς, ὡς διὰ τῶν παθῶν αὐτὴ πρότερον ἐμορφοῦτο πρὸς ἁμαρτίαν, καὶ πῶς τὴν καλὴν ποιήσηται δεόντως ἀντιστροφήν, τοῖς δι᾽ ὧν τὸ πρὶν ἐπλημμέλει χρωμένη πρὸς γένεσιν ἀρετῶν καὶ ὑπόστασιν, πῶς τε, τούτων πάλιν ἀπαλλαγεῖσα τῶν σχέσεων, τοὺς τῶν γεγονότων λόγους, διὰ τῆς ἐν πνεύματι φυσικῆς θεωρίας ἀφέτους τῶν ἐπ᾽ αὐτοῖς αἰσθητῶν συμβόλων γενομένους, ἐπιστημονικῶς ἀναλέξηται, πῶς τε αὖ, μετὰ τούτους πάλιν τοῖς νοητοῖς προσβαλοῦσα, καθαρῷ τῆς ἐπ᾽ αἰσθήσεσι διανοίας γενομένῳ τῷ νῷ τὰς ἁπλᾶς δέξηται νοήσεις καὶ τὴν τὰ ὅλα συνδέουσαν ἀλλήλοις κατὰ τὸν ἀρχικὸν τῆς σοφίας λόγον ἁπλῆν ἀναλήψηται γνῶσιν, μεθ᾽ ἥν, ὡς πάντα τὰ ὄντα περάσασα μετὰ τῶν","english":"to fight against it, and which of these precede which, and which again follow or attend upon which, or whether they confuse the soul in a jumbled and disorderly way, as it happens, through passions of any kind whatsoever; and whether the soul is permitted to suffer such things from them without providence or according to providence; and what is the rationale of providence in each passion regarding the abandonment of the soul; and what is the manner of the removal of each of the passions enumerated; and by what works or words or thoughts the soul is freed from these and shakes off the defilement of conscience; and by opposing which virtue to which passion it will conquer, putting the evil demon to flight and utterly destroying along with him the very motion of the passion; and how, after release from the passions, it will be able to discern well its own affairs; and through what principles or modes, having appropriated the dispassionate relations of sensible things to the senses through the principle according to nature, it will form them toward virtues, as through the passions it was itself previously formed toward sin; and how it will rightly make the noble reversal, using the very things through which it formerly erred for the generation and subsistence of virtues; and how, once again released from these relations, it will scientifically gather up the principles of created things, which through natural contemplation in the Spirit have become free of the sensible symbols attached to them; and how again, after these, applying itself to intelligible things, with the mind become pure of the discursive reason directed at sense perceptions, it will receive the simple thoughts and take up the simple knowledge that binds all things to one another according to the archetypal principle of wisdom, after which, as having passed beyond all beings together with the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"αὐτοῖς προσφυῶν νοημάτων, πάσης ἀπολελυμένη καθαρῶς καὶ αὐτῆς τῆς πρὸς τὸ νοεῖν οἰκείας δυνάμεως, πρὸς αὐτὸν πάθῃ τὸν Θεὸν τὴν ὑπὲρ νόησιν ἕνωσιν, καθ᾽ ἥν, ἀφράστως παρ᾽ αὐτοῦ δεχομένη τῆς ὄντως ἀληθείας, σπέρματος δίκην, τὴν μάθησιν, πρὸς ἁμαρτίαν οὐκέτι τραπήσεται, χώρας οὐκ οὔσης ἔτι τῷ διαβόλῳ πρὸς κακίαν αὐτὴν πιθανῶς ὑποσύρεσθαι διὰ τὴν ἄγνοιαν τοῦ φύσει καλοῦ καὶ πάντα τὰ μετέχειν αὐτοῦ δυνάμενα καλλωπίζοντος.\n\nἘπειδὴ τούτων καὶ τῶν τοιούτων ἐζητήσατε τοὺς λόγους καὶ τοὺς τρόπους καὶ τὰς αἰτίας, ἐγγράφως ὑμῖν καταθέσθαι, κελευόντων ὑμῶν, ἀναμεινάτω μικρὸν τέως ὁ περὶ τούτων λόγος, ἂν διδῷ Θεός, ἐν ἄλλοις εὐκαιρότερον ἐξετασθησόμενος καὶ φιλοπονώτερον βασανισθησόμενος, εἴπερ ὅλως αἴσθομαι δυνάμεως κατὰ νοῦν νηκτικῆς καὶ τούτου τοῦ μεγάλου καὶ βαθέος κατατολμῆσαι πελάγους ἀνεχομένης. Οὐ γὰρ αἰσχύνομαι λέγειν ὡς οὐδέπω τὰς δυσεκλύτους ἔγνων τῶν ἀκαθάρτων δαιμόνων μεθοδείας τε καὶ τέχνας, ἅτε δὴ τὸν τῆς ὕλης κονιορτὸν ἔχων ἐπισκοτοῦντα τοῖς ὄμμασι τῆς ψυχῆς καὶ οὐκ ἐῶντα καθαρῶς θεωρῆσαι τὴν τῶν γεγονότων φύσιν καὶ διακρῖναι τῶν ὄντων σὺν λόγῳ τὰ εἶναι δοκοῦντα καὶ μόνην φενακίζοντα τὴν ἄλογον αἴσθησιν, ὅτι μόνων ὡς ἀληθῶς ἐστι τὰ τοιαῦτα διερευνᾶσθαι καὶ εἰπεῖν τῶν ἄγαν θεωρητικῶν καὶ ὑψηλῶν τὴν διάνοιαν καὶ διὰ πείρας πολλῆς εἰληφότων τήν τε τῶν καλῶν καὶ μὴ τοιούτων διάγνωσιν καί, τὸ δὴ τῶν ἄλλων ἁπάντων κρεῖττον καὶ τιμιώτερον, τὴν πρὸς τὸ νοεῖν τε καλῶς καὶ λέγειν σαφῶς τὰ νοηθέντα παρὰ τοῦ Θεοῦ δεξαμένων χάριν καὶ δύναμιν.","english":"cleaving to them with thoughts, clearly freed from every power, even that which is proper to itself for thinking, it may attain to that union with God himself which is beyond understanding, in which, ineffably receiving from him the learning of the truth that truly is, like a seed, it will no longer turn toward sin, since there is no longer any place for the devil to drag it persuasively toward evil through ignorance of the good that is by nature and that adorns all things able to partake of it.\n\nSince you have sought the reasons and the modes and the causes of these things and of such things as these, to set them down for you in writing, at your command, let the discourse concerning these things wait a little for now, if God grants it, to be examined at another, more favorable time and more diligently tested, if indeed I perceive at all that I have a power of understanding capable of swimming through and of enduring to venture upon this great and deep sea. For I am not ashamed to say that I have not yet known the hard-to-escape methods and arts of the unclean demons, since I have the dust of matter obscuring the eyes of my soul and not allowing me to contemplate clearly the nature of things that have come to be and to distinguish with reason, among beings, the things that seem to be and that deceive only irrational perception, because it belongs truly to those alone to investigate and to speak of such things who are exceedingly contemplative and lofty in understanding and who have received through much experience both the discernment of things good and not such, and—what is better and more honorable than all other things—the grace and power from God for thinking well and speaking clearly the things thought.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Πλὴν ὡς ἂν μὴ παντελῶς ἀπαραμύθητος κατὰ τὴν παροῦσαν ὑπόθεσιν ὁ περὶ τούτων λόγος καταλειφθῇ, μικρὰ περὶ τῆς γενέσεως τῶν παθῶν εἰπὼν καὶ ὅσον παραδεῖξαι τοῖς καθ᾽ ὑμᾶς γνωστικοῖς τὸ τέλος ἐκ τῆς ἀρχῆς, τῶν ἐφεξῆς ἀκολούθως ποιοῦμαι κεφαλαίων τὴν ἐξήγησιν.\n\nΤὸ κακὸν οὔτε ἦν οὔτε ἔστιν οὔτε ἔσται κατ᾽ οἰκείαν φύσιν ὑφεστώςοὔτε γὰρ ἔχει καθοτιοῦν οὐσίαν ἢ φύσιν ἢ ὑπόστασιν ἢ δύναμιν ἢ ἐνέργειαν ἐν τοῖς οὖσιν, οὔτε ποιότης ἐστὶν οὔτε ποσότης οὔτε σχέσις οὔτε τόπος οὔτε χρόνος οὔτε θέσις οὔτε ποίησις οὔτε κίνησις οὔτε ἕξις οὔτε πάθος, φυσικῶς τῶν ὄντων τινὶ\n\nἐνθεωρούμενονοὔτε μὴν ἐν τούτοις πᾶσιν τὸ παράπαν κατ᾽ οἰκείωσιν φυσικὴν ὑφέστηκεν, οὔτε ἀρχὴ οὔτε μεσότης οὔτε τέλος ἐστίν, ἀλλ᾽ ἵνα ὡς ἐν ὅρῳ περιλαβὼν εἴπω, τὸ κακὸν τῆς πρὸς τὸ τέλος τῶν ἐγκειμένων τῇ φύσει δυνάμεων ἐνεργείας ἐστὶν ἔλλειψις, καὶ ἄλλο καθάπαξ οὐδέν.\n\nἪ πάλιν, τὸ κακὸν τῶν φυσικῶν δυνάμεων κατ᾽ ἐσφαλμένην κρίσιν ἐστὶν ἐπ᾽ ἄλλο παρὰ τὸ τέλος ἀλόγιστος κίνησις· τέλος δέ φημι τὴν τῶν ὄντων αἰτίαν, ἧς φυσικῶς ἐφίεται πάντα, κἂν εἰ τὰ μάλιστα τὸν φθόνον εὐνοίας πλάσματι καλύψας ὁ πονηρός, πρὸς ἄλλο τι τῶν ὄντων παρὰ τὴν αἰτίαν κινῆσαι τὴν ἔφεσιν παραπείσας δόλῳ τὸν ἄνθρωπον, τὴν τῆς αἰτίας ἐδημιούργησεν ἄγνοιαν. Τῆς οὖν πρὸς τὸ τέλος ἐνεργείας τῶν κατὰ φύσιν δυνάμεων ὁ πρῶτος ἄνθρωπος ἐλλείψας τὴν κίνησιν, τὴν τῆς οἰκείας αἰτίας ἐνόσησεν ἄγνοιαν, ἐκεῖνο νομίσας εἶναι Θεὸν διὰ τῆς συμβουλῆς τοῦ ὄφεως, ὅπερ ἔχειν ἀπώμοτον ὁ τῆς θείας ἐντολῆς διετάξατο λόγος.","english":"However, so that the discourse concerning these things may not be left entirely without consolation in the present matter, having said a few things about the origin of the passions, and enough to show to the learned among you the end from the beginning, I proceed in order to the exposition of the chapters that follow.\n\nEvil neither was nor is nor will be subsisting in its own nature; for it has in no way any substance or nature or subsistence or power or activity among the things that exist, nor is it a quality or a quantity or a relation or a place or a time or a position or an action or a motion or a state or a passion, naturally contemplated in any of the things that exist; nor indeed in all these things does it subsist at all by natural appropriation, nor is it a beginning or a middle or an end; but, to speak of it as encompassed in a definition, evil is the lack of the activity of the natural powers inherent in nature toward the end, and nothing else at all.\n\nOr again, evil is the irrational motion of the natural powers, according to an erroneous judgment, toward something other than the end. And I call the end the cause of beings, which all things naturally desire, even if the evil one, having covered envy with a fabrication of goodwill, by deceit persuaded man to move his desire toward something else among beings besides the cause, and thus contrived the ignorance of the cause. The first man, then, having fallen short of the activity of the natural powers toward the end in his motion, fell sick with ignorance of his own cause, thinking that to be God, through the counsel of the serpent, which the word of the divine commandment ordained was forbidden to possess.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Οὕτω δὲ παραβάτης γενόμενος καὶ τὸν Θεὸν ἀγνοήσας, πρὸς ὅλην τὴν αἴσθησιν ὅλην ἀπρὶξ ἀναμίξας τὴν νοερὰν δύναμιν, τὴν σύνθετον καὶ ὀλέθριον πρὸς πάθος ἐνεργουμένην τῶν αἰσθητῶν ἐπεσπάσατο γνῶσιν, καὶ παρασυνεβλήθη τοῖς κτήνεσιν τοῖς ἀνοήτοις καὶ ὡμοιώθη αὐτοῖς, τὰ αὐτὰ αὐτοῖς κατὰ πάντα τρόπον καὶ ἐνεργῶν καὶ ζητῶν καὶ βουλόμενος, καὶ πλέον εἰς ἀλογίαν ἔχων τοῦ κατὰ φύσιν λόγου πρὸς τὸ παρὰ φύσιν τὴν ἄμειψιν. Ὅσον οὖν κατὰ μόνην τὴν αἴσθησιν τῆς τῶν ὁρωμένων ἐπεμελεῖτο γνώσεως ὁ ἄνθρωπος, τοσοῦτον ἐπέσφιγγεν ἑαυτῷ τοῦ Θεοῦ τὴν ἄγνοιαν· ὅσον δὲ ταύτης τῆς ἀγνοίας συνέσφιγγε τὸν δεσμόν, τοσοῦτον τῆς πείρας ἀντείχετο τῆς τῶν γνωσθέντων ὑλικῶν αἰσθητικῆς ἀπολαύσεως· ὅσον δὲ ταύτης ἐνεφορεῖτο, τοσοῦτον τῆς ἐκ ταύτης γεννωμένης φιλαυτίας ἐξῆπτε τὸν ἔρωτα· ὅσον δὲ πεφροντισμένως περιεποιεῖτο τῆς φιλαυτίας τὸν ἔρωτα, τοσοῦτον τῆς ἡδονῆς, ὡς τῆς φιλαυτίας οὔσης καὶ γεννήματος καὶ τέλους, πολλοὺς ἐπενόει τρόπους συστάσεως· καὶ ἐπειδὴ πᾶσα κακία πέφυκε τοῖς συνιστῶσιν αὐτὴν συμφθείρεσθαι τρόποις, εὑρίσκων δι᾽ αὐτῆς τῆς πείρας πάσης ἡδονῆς εἶναι πάντως τὴν ὀδύνην διάδοχον, πρὸς μὲν τὴν ἡδονὴν τὴν ὅλην ἔσχεν ὁρμήν, πρὸς δὲ τὴν ὀδύνην τὴν ὅλην ἀποφυγήν, τῆς μὲν κατὰ πᾶσαν ὑπεραγωνιζόμενος δύναμιν, τῆς δὲ κατὰ πᾶσαν σπουδὴν καταγωνιζόμενος, οἰόμενος, ὅπερ ἀμήχανον ἦν, διὰ τῆς τοιαύτης μεθοδείας ἀλλήλων ταύτας διαστῆσαι καὶ μόνῃ τῇ ἡδονῇ συνημμένην τὴν φιλαυτίαν ἔχειν παντελῶς ὀδύνης ἀπείρατον, ἀγνοήσας ὑπὸ τοῦ πάθους, ὡς ἔοικεν, ὡς οὐκ ἐνδέχεταί ποτε χωρὶς ὀδύνης εἶναι τὴν ἡδονήν.","english":"Having thus become a transgressor and having become ignorant of God, he mixed his entire noetic power with the whole of sensation, and drew upon himself the composite and destructive knowledge of sensible things, energized toward passion; and he was compared to the senseless beasts and was made like them, doing and seeking and willing the same things as they in every way, and having more of irrationality than of the natural reason, through his change into what is contrary to nature. For to the extent that man devoted himself to the knowledge of visible things by sensation alone, to that extent he tightened his own ignorance of God; and to the extent that he drew tight the bond of this ignorance, to that extent he clung to the experience of the material and sensory enjoyment of things known; and to the extent that he was filled with this, to that extent he kindled the love of self-love born from it; and to the extent that he carefully cultivated the love of self-love, to that extent he devised many ways of constituting pleasure, since self-love is both its offspring and its end; and since all evil is by nature destroyed together with the ways that constitute it, finding through experience itself that pain is in every way the successor of every pleasure, he held his whole impulse toward pleasure and his whole flight toward pain, fighting for the one with all his power and struggling against the other with all his zeal, supposing—which was impossible—that by such a method he could separate them from each other and have self-love joined to pleasure alone, entirely without experience of pain, having been made ignorant by passion, as it seems, that pleasure can never be without pain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Ἐγκέκραται γὰρ τῇ ἡδονῇ τῆς ὀδύνης ὁ πόνος, κἂν λανθάνειν δοκῇ τοὺς ἔχοντας διὰ τὴν κατὰ τὸ πάθος τῆς ἡδονῆς ἐπικράτειαν, ἐπειδὴ τὸ ἐπικρατοῦν ἀεὶ διαφαίνεσθαι πέφυκεν, καλύπτον τοῦ παρακειμένου τὴν αἴσθησιν.\n\nἘντεῦθεν ὁ πολὺς ὄχλος τῶν παθῶν καὶ ἀναρίθμητος εἰσεφθάρη τῷ βίῳ τῶν ἀνθρώπων· ἐντεῦθεν πολυστένακτος γέγονεν ἡμῶν ἡ ζωή, τῆς οἰκείας ἀναιρέσεως τιμῶσα τὰς ἀφορμὰς καὶ τῆς φθορᾶς τὰς προφάσεις ἑαυτῇ διὰ τὴν ἄγνοιαν ἐξευρίσκουσά τε καὶ περιέπουσα· ἐντεῦθεν ἡ μία φύσις εἰς μυρία κατεμερίσθη τμήματα καὶ οἱ τῆς αὐτῆς φύσεως ἀλλήλων ἐσμὲν δίκην ἑρπετῶν θηρίων παραναλώματα. Ἡδονῆς γὰρ διὰ τὴν φιλαυτίαν ἀντιποιούμενοι καὶ ὀδύνην διὰ τὴν αὐτὴν αἰτίαν πάλιν φεύγειν σπουδάζοντες, τὰς ἀμυθήτους τῶν φθοροποιῶν παθῶν ἐπινοοῦμεν γενέσεις. Οἷον, εἰ μὲν δι᾽ ἡδονῆς τῆς φιλαυτίας φροντίζομεν, γεννῶμεν τὴν γαστριμαργίαν τὴν ὑπερηφανίαν τὴν κενοδοξίαν τὴν φυσίωσιν τὴν φιλαργυρίαν τὴν πλεονεξίαν τὴν τυραννίδα τὸ γαῦρον τὴν ἀλαζονείαν τὴν ἀπόνοιαν τὴν μανίαν τὴν οἴησιν τὸν τῦφον τὴν καταφρόνησιν τὴν ὕβριν τὸ βάκηλον τὸ εὐτράπελον τὴν ἀσωτίαν τὴν ἀκολασίαν τὴν περπερίαν τὸν","english":"Pain is mingled with the pleasure of pain, even if it seems to escape the notice of those who possess it because of the dominance of the pleasure of the passion, since that which dominates is always naturally inclined to show itself, while it covers the perception of what lies at hand.\n\nFrom this the great and countless multitude of the passions was poured into the life of men; from this our life has become full of groaning, honoring the occasions of its own destruction and, through ignorance, both devising and cherishing for itself the pretexts of corruption; from this the one nature was divided into countless parts, and we who are of the same nature are, like reptiles and beasts, mutual prey to one another. For grasping at pleasure through self-love and again hastening to flee pain for the same cause, we devise the unspeakable generations of corrupting passions. For example, if through the pleasure of self-love we take thought, we beget gluttony, pride, vainglory, self-inflation, love of money, greed, tyranny, arrogance, boastfulness, recklessness, madness, conceit, vanity, contempt, insolence, buffoonery, flippancy, prodigality, licentiousness, ostentation, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"μετεωρισμὸν τὴν βλακείαν τὸν ἀκκισμὸν τὸν ἐκμυκτηρισμὸν τὴν πολυλογίαν τὴν ἀκαιρολογίαν τὴν αἰσχρολογίαν καὶ ὅσα ἄλλα τοῦ τοιούτου γένους ἐστίν· εἰ δὲ μᾶλλον δι᾽ ὀδύνης ὁ τῆς φιλαυτίας αἰκίζεται τρόπος, γεννῶμεν τὸν θυμὸν τὸν φθόνον τὸ μῖσος τὴν ἔχθραν τὴν μνησικακίαν τὴν λοιδορίαν τὴν καταλαλιὰν τὴν συκοφαντίαν τὴν λύπην τὴν ἀνελπιστίαν τὴν ἀπόγνωσιν τὴν τῆς προνοίας διαβολὴν τὴν ἀκηδίαν τὴν ὀλιγωρίαν τὴν δυσθυμίαν τὴν ἀθυμίαν τὴν ὀλιγοψυχίαν τὸ ἄκαιρον πένθος τὸν κλαυθμὸν τὴν κατήφειαν τὸν ὀλοφυρμὸν τὸν ζῆλον τὴν ζηλοτυπίαν τὴν παραζήλωσιν καὶ ὅσα ἄλλα τῆς τῶν καθ᾽ ἡδονὴν ἀφορμῶν ἐστερημένης ἐστὶ διαθέσεως. Ἐκ δὲ τῆς γινομένης δι᾽ ἄλλας τινὰς αἰτίας καθ᾽ ἡδονὴν καὶ ὀδύνην μίξεως ἤγουν μοχθηρίαςοὕτω γὰρ καλοῦσι τινὲς τὴν ἐκ τῶν ἐναντίων μερῶν τῆς κακίας σύνθεσινγεννῶμεν τὴν ὑπόκρισιν τὴν εἰρωνείαν τὸν δόλον τὴν προσποίησιν τὴν κολακείαν τὴν ἀνθρωπαρεσκείαν καὶ ὅσα ἄλλα τῆς μικτῆς εἰσι πανουργίας ἐπινοήματα. Πάντα γὰρ ἀπαριθμεῖσθαι τὰ νῦν καὶ λέγειν μετὰ τῶν οἰκείων σχημάτων τε καὶ τρόπων καὶ αἰτιῶν καὶ καιρῶν οὐκ ἀνεκτόν, τῆς ἐπ᾽ αὐτοῖς ἐξετάσεως, Θεοῦ χαριζομένου δύναμιν, κατ᾽ ἰδίαν ὑπόθεσιν ἐρευνηθησομένης.","english":"exaltation, silliness, affectation, mockery, loquacity, untimely speech, foul speech, and whatever else is of this kind. But if the mode of self-love is tormented rather through pain, we give birth to anger, envy, hatred, enmity, remembrance of wrongs, abuse, slander, false accusation, grief, hopelessness, despair, the slander of providence, listlessness, negligence, despondency, faintheartedness, faint-heartedness, untimely mourning, weeping, dejection, lamentation, zeal, jealousy, rivalry, and whatever else belongs to the disposition that is deprived of the occasions of pleasure. And from the mixture of pleasure and pain that comes about through certain other causes—that is, wickedness (for some call the composition of vice from opposite parts by this name)—we give birth to hypocrisy, irony, deceit, pretense, flattery, people-pleasing, and whatever else are inventions of mixed cunning. For to enumerate and speak of all these now, together with their proper forms and modes and causes and occasions, is unbearable; the examination of them, God granting the power, will be investigated under a separate heading.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Τὸ τοίνυν κακόν ἐστιν, ὡς προέφην, ἡ ἄγνοια τῆς ἀγαθῆς τῶν ὄντων αἰτίας· ἥτις, τὸν μὲν νοῦν πηρώσασα τὸν ἀνθρώπινον, τὴν αἴσθησιν δὲ τρανῶς διανοίξασα, τῆς μὲν θείας γνώσεως παντελῶς αὐτὸν ἀπεξένωσεν, τῆς δὲ τῶν αἰσθητῶν ἐμπαθοῦς ἐπλήρωσε γνώσεως· ἧς πρὸς μόνην τὴν αἴσθησιν ἀνέδην μεταλαμβάνων, κτηνῶν ἀλόγων δίκην, ὁ ἄνθρωπος καὶ εὑρὼν διὰ τῆς πείρας τῆς φαινομένης αὐτοῦ σωματικῆς φύσεως συστατικὴν τῶν αἰσθητῶν τὴν μετάληψιν, εἰκότως, οἷα τοῦ νοητοῦ κάλλους ἤδη τῆς θείας ὡραιότητος διαμαρτήσας, τὴν φαινομένην κτίσιν εἰς Θεὸν παρεγνώρισεν, διὰ τὴν αὐτῆς πρὸς σύστασιν σώματος χρείαν θεοποιήσας, καὶ τὸ σῶμα τὸ ἴδιον, οἰκείως ἔχον κατὰ φύσιν πρὸς τὴν νομισθεῖσαν εἶναι Θεὸν κτίσιν, κατὰ τὸ εἰκὸς ἠγάπησεν, κατὰ πᾶσαν σπουδὴν διὰ τῆς περὶ μόνον τὸ σῶμα φροντίδος τε καὶ ἐπιμελείας λατρεύων τῇ κτίσει παρὰ τὸν κτίσαντα. Οὐ γὰρ ἄλλως δύναταί τις λατρεύειν τῇ κτίσει, μὴ τὸ σῶμα περιποιούμενος, ὥσπερ οὔτε τῷ Θεῷ τις λατρεύειν, μὴ τὴν ψυχὴν ἀρεταῖς ἐκκαθαίρων· καθ᾽ ὃ σῶμα τὴν φθοροποιὸν ἐπιτελῶν λατρείαν ὁ ἄνθρωπος καὶ κατ᾽ αὐτὸ γενόμενος φίλαυτος ἡδονὴν εἶχεν ἀπαύστως καὶ ὀδύνην ἐνεργουμένην, ἐσθίων ἀεὶ τὸ ξύλον τῆς παρακοῆς, τὸ καλοῦ τε καὶ κακοῦ κατὰ ταὐτὸν μεμιγμένην κατὰ τὴν αἴσθησιν διὰ τῆς πείρας ἔχον τὴν γνῶσιν. Καὶ τάχα ξύλον εἶναι γνωστὸν καλοῦ καὶ πονηροῦ τὴν φαινομένην κτίσιν εἰπών τις οὐχ ἁμαρτήσει τῆς ἀληθείας· ἡδονῆς γὰρ καὶ ὀδύνης ποιητικὴν ἔχει φυσικῶς τὴν μετάληψιν.","english":"The evil, then, as I said before, is ignorance of the good cause of beings; which, having blinded the human mind but opened the senses wide, estranged him completely from divine knowledge and filled him with the passionate knowledge of sensible things. Partaking of this without restraint for the sake of sense alone, like irrational beasts, man—having found through experience that the partaking of sensible things is constitutive of his apparent bodily nature—naturally, since he had already fallen short of the intelligible beauty, that is, of the divine comeliness, mistook the apparent creation for God, deifying it because of its necessity for the constitution of the body; and he loved his own body, which is naturally related to the creation that was thought to be God, as was likely, serving the creation rather than the Creator with all zeal through care and attention to the body alone. For one cannot otherwise serve the creation than by tending the body, just as one cannot serve God without purifying the soul with virtues. Accordingly, man, performing the destructive service through the body and becoming self-loving in this very respect, had pleasure and pain constantly at work in him, always eating the tree of disobedience, possessing through experience the knowledge of good and evil mixed together in the same thing according to sense. And perhaps one who called the apparent creation the tree known of good and evil would not miss the truth; for it naturally has the partaking that produces pleasure and pain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Ἢ πάλιν· ἐπειδὴ καὶ λόγους ἔχει πνευματικοὺς τῶν ὁρωμένων ἡ κτίσις καὶ νοῦν διατρέφοντας, καὶ δύναμιν πάλιν φυσικήν, τὴν μὲν αἴσθησιν τέρπουσαν, τὸν δὲ νοῦν διαστρέφουσαν, ξύλον γνωστὸν καλοῦ τε καὶ κακοῦ προσηγορεύθη, τοῦ καλοῦ μὲν ἔχουσα γνῶσιν, θεωρουμένη πνευματικῶς, κακοῦ δὲ γνῶσιν, λαμβανομένη σωματικῶς. Παθῶν γὰρ γίνεται διδάσκαλος τοῖς σωματικῶς αὐτῆς μεταλαμβάνουσιν, τῶν θείων αὐτοῖς λήθην ἐπάγουσα. Διὸ τῷ ἀνθρώπῳ τυχὸν καὶ ἀπηγόρευσεν ἀναβαλόμενος αὐτῆς τέως τὴν μετάληψιν ὁ Θεός, ἵνα πρότερον, ὡς ἦν μάλιστα δίκαιον, διὰ τῆς ἐν χάριτι μετοχῆς τὴν οἰκείαν ἐπιγνοὺς αἰτίαν καὶ τὴν δοθεῖσαν κατὰ χάριν ἀθανασίαν διὰ τῆς τοιαύτης μεταλήψεως πρὸς ἀπάθειαν στομώσας καὶ ἀτρεψίαν, ὡς θεὸς ἤδη τῇ θεώσει γενόμενος, ἀβλαβῶς ἐπ᾽ ἀδείας μετὰ τοῦ Θεοῦ τὰ τοῦ Θεοῦ διασκέψηται κτίσματα καὶ τὴν αὐτῶν ἀναλήψηται γνῶσιν ὡς θεὸς ἀλλ᾽ οὐκ ἄνθρωπος, τὴν αὐτὴν ἔχων τῷ Θεῷ κατὰ χάριν τῶν ὄντων μετὰ σοφίας εἴδησιν διὰ τὴν πρὸς θέωσιν τοῦ νοῦ καὶ τῆς αἰσθήσεως μεταποίησιν.","english":"Or again: since creation has spiritual reasons of the things seen, which nourish the mind, and again a natural power, which delights the senses but perverts the mind, it was called the tree of the knowledge of good and evil: having knowledge of the good when contemplated spiritually, but knowledge of evil when taken bodily. For it becomes a teacher of passions to those who partake of it bodily, bringing upon them forgetfulness of divine things. Therefore God, perhaps, even forbade man to partake of it, deferring for a time its participation, so that first, as was most just, through participation in grace he might recognize his own cause and, having sharpened the immortality given by grace through such participation toward impassibility and immutability, having already become a god by deification, he might without harm and with freedom examine with God the creatures of God and receive the knowledge of them as a god and not a man, having the same knowledge of beings with God according to grace, together with wisdom, through the transformation of the mind and the senses toward deification.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Οὕτω μὲν οὖν ἐνταῦθα ληπτέον περὶ τοῦ ξύλου κατὰ τὴν πᾶσιν ἁρμόσαι δυναμένην ἀναγωγήν, τοῦ μυστικωτέρου λόγου καὶ κρείττονος φυλαττομένου τοῖς μυστικοῖς τὴν διάνοιαν καὶ παρ᾽ ἡμῶν διὰ τῆς σιωπῆς τιμωμένου. Τοῦ ξύλου δὲ νῦν τῆς παρακοῆς ἐμνήσθην παροδικῶς, δεῖξαι θέλων ὡς ἡ περὶ Θεοῦ ἄγνοια τὴν κτίσιν ἐθεοποίησεν, ἧς ὑπάρχει λατρεία σαφὴς ἡ κατὰ τὸ σῶμα τοῦ γένους τῶν ἀνθρώπων φιλαυτία, περὶ ἥν ἐστιν ὥσπέρ τις μικτὴ γνῶσις ἡ τῆς ἡδονῆς πεῖρα καὶ τῆς ὀδύνης, δι᾽ ἃς ἡ πᾶσα τῶν κακῶν ἐπεισήχθη τῷ βίῳ τῶν ἀνθρώπων ἰλὺς διαφόρως τε καὶ ποικίλως καί, ὡς οὐκ ἄν τις ἐφίκοιτο λόγος, πολυμόρφως συνισταμένη, καθόσον ἕκαστος τῶν τῆς ἀνθρωπίνης μετειληφότων φύσεως κατὰ τὸ ποσόν τε καὶ ποιὸν ἐν ἑαυτῷ ζῶσαν ἔχει καὶ πράττουσαν τὴν περὶ τὸ φαινόμενον αὐτοῦ μέρος, λέγω δὲ τὸ σῶμα, φιλίαν, ἀναγκάζουσαν αὐτὸν δουλοπρεπῶς διά τε τὴν ἐπιθυμίαν τῆς ἡδονῆς καὶ τὸν φόβον τῆς ὀδύνης πολλὰς ἰδέας ἐπινοῆσαι παθῶν, καθὼς οἵ τε καιροὶ συμπίπτουσι καὶ τὰ πράγματα, καὶ ὁ τῶν τοιούτων ἐπιδέχεται τρόπος, ἐφ᾽ ᾧ τὴν μὲν ἡδονὴν ἑλεῖν δυνηθῆναι διὰ παντὸς πρὸς συμβίωσιν, τῆς ὀδύνης δὲ παντελῶς ἀνέπαφον διαμεῖναι, τὸ ἀμήχανον ἐπιτηδεύειν διδάσκουσαν καὶ εἰς πέρας κατὰ σκοπὸν ἐλθεῖν μὴ δυνάμενον.","english":"Thus, then, here one must understand the matter of the tree according to the anagogical interpretation capable of fitting all, while the more mystical and superior reason is kept for those who are mystical in understanding and is honored by us through silence. But I have now mentioned the tree of disobedience in passing, wishing to show that ignorance of God deified creation, whose manifest worship is the self-love of the human race according to the body, in which there is, as it were, a mixed knowledge—the experience of pleasure and of pain—through which the whole mire of evils was introduced into the life of human beings, constituted in various and manifold ways and, as no account could reach, in many forms, inasmuch as each of those who have partaken of human nature, according to quantity and quality, has within himself the love of his visible part—I mean the body—living and active, which compels him, in slavish fashion, through both the desire of pleasure and the fear of pain, to devise many forms of passions, according as the occasions coincide and the circumstances, and the manner of such things admits, so that he may be able to capture pleasure always for the sake of living together with it, and to remain wholly untouched by pain—teaching him to pursue the impossible, which cannot attain its end according to its aim.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Φθαρτῆς γὰρ οὔσης τῆς ὅλης φύσεως τῶν σωμάτων καὶ σκεδαστῆς, δι᾽ ὅσων τις ἐπιτηδεύει τρόπων ταύτην συστήσασθαι, τὴν αὐτῆς φθορὰν ἰσχυροτέραν μᾶλλον καθίστησιν, δεδοικὼς καὶ μὴ θέλων ἀεὶ τὸ στεργόμενον καὶ παρὰ γνώμην περιέπων ἀνεπαισθήτως διὰ τοῦ στεργομένου τὸ μὴ στεργόμενον, ἐξηρτημένος τῶν φύσει στῆναι μὴ δυναμένων καὶ διὰ τοῦτο συνεξαλλοιῶν τοῖς σκεδαστοῖς τῆς ψυχῆς τὴν διάθεσιν συνδιανηχομένην ἀστάτως τοῖς ῥέουσι καὶ τὴν οἰκείαν ἀπώλειαν οὐ κατανοῶν διὰ τὴν παντελῆ τῆς ψυχῆς πρὸς τὴν ἀλήθειαν τύφλωσιν. Πάντων δὲ τούτων τῶν κακῶν ἐστιν ἀπαλλαγὴ καὶ σύντομος πρὸς σωτηρίαν ὁδὸς ἡ ἀληθὴς τοῦ Θεοῦ κατ᾽ ἐπίγνωσιν ἀγάπη καὶ ἡ καθόλου τῆς κατὰ ψυχὴν πρός τε τὸ σῶμα καὶ τὸν κόσμον τοῦτον στοργῆς ἐξάρνησις, καθ᾽ ἥν, τῆς μὲν ἡδονῆς τὴν ἐπιθυμίαν, τῆς ὀδύνης δὲ τὸν φόβον ἀποβαλόμενοι, τῆς κακῆς ἐλευθερούμεθα φιλαυτίας, πρὸς τὴν γνῶσιν ἀναβιβασθέντες τοῦ κτίσαντος, καί, πονηρᾶς ἀγαθὴν ἀντιλαβόντες νοερὰν φιλαυτίαν, σωματικῆς κεχωρισμένην στοργῆς, οὐ παυόμεθα λατρεύοντες τῷ Θεῷ διὰ ταύτης τῆς καλῆς φιλαυτίας, ἐκ Θεοῦ τῆς ψυχῆς ἀεὶ ζητοῦντες τὴν σύστασιν. Αὕτη γάρ ἐστιν ἀληθὴς λατρεία καὶ ὄντως θεάρεστος ἡ τῆς ψυχῆς διὰ τῶν ἀρετῶν ἀκριβὴς ἐπιμέλεια.","english":"For since the whole nature of bodies is corruptible and dispersible, by whatever means one endeavors to consolidate it, he makes its corruption all the stronger, always dreading and not willing what he cherishes, and against his will unwittingly embracing the non-cherished through the cherished, being dependent on things that cannot by nature stand, and for this reason altering along with the dispersible things the disposition of his soul, which drifts unstably along with the flowing things and does not perceive its own destruction because of the soul's complete blindness toward the truth. But from all these evils there is a release and a short road to salvation: the true love of God according to knowledge, and the total renunciation of the soul's affection for the body and this world, through which, casting off the desire of pleasure and the fear of pain, we are freed from evil self-love, having been raised up to the knowledge of the Creator, and, having received in place of the evil a good and spiritual self-love, separated from bodily affection, we do not cease to serve God through this noble self-love, always seeking from God the constitution of the soul. For this is true worship and truly pleasing to God: the soul's exact care through the virtues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Ὁ τοίνυν σωματικῆς ἡδονῆς μὴ ἐφιέμενος καὶ ὀδύνην παντελῶς μὴ φοβούμενος γέγονεν ἀπαθὴς ταύταις, μετὰ τῆς τεκούσης αὐτὰς φιλαυτίας πάντα τὰ δι᾽ αὐτάς τε καὶ ἐξ αὐτῶν μετὰ τῆς ἀρχηγικωτάτης τῶν κακῶν ἀγνοίας ὁμοθυμαδὸν συναπέκτεινε πάθη, καὶ ὅλος γέγονεν τοῦ ἑστῶτός τε καὶ μένοντος καὶ ἀεὶ ὡσαύτως ἔχοντος φύσει καλοῦ, παντάπασιν αὐτῷ συνδιαμένων ἀκίνητος καὶ ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν τοῦ Θεοῦ κατοπτριζόμενος, ἐκ τῆς ἐν ἑαυτῷ φωτοειδοῦς λαμπρότητος τὴν θείαν καὶ ἀπρόσιτον δόξαν θεώμενος. Δειχθείσης τοιγαροῦν ἡμῖν ὑπὸ τοῦ λόγου τῆς ὀρθῆς καὶ ῥᾳδίας ὁδοῦ τῶν σῳζομένων, τὴν ἡδονὴν τῆς παρούσης ζωῆς καὶ τὴν ὀδύνην ὅση δύναμις ἀρνησώμεθα καὶ τοὺς ὑφ᾽ ἡμᾶς τοῦτο ποιεῖν διδάξωμεν παρακλήσει πολλῇ, καὶ πάσης παθῶν ἐπινοίας καὶ δαιμονιώδους κακουργίας παντελῶς ἀπηλλάγημέν τε καὶ ἀπηλλάξαμεν· καὶ μόνης ἀντιποιηθῶμεν τῆς θείας ἀγάπης, καὶ οὐδεὶς ἡμᾶς τοῦ Θεοῦ χωρίσαι δυνήσεται, οὐ θλίψις οὐ στενοχωρία οὐ λιμὸς οὐ κίνδυνος οὐ μάχαιρα οὐδ᾽ ὅσα τῷ ἁγίῳ ἀπηρίθμηται ἀποστόλῳ κατὰ τὸν τόπον, διὰ τῆς κατ᾽ ἐνέργειαν γνώσεως, τῆς ἀγάπης ἐν ἡμῖν ἀκινήτου μενούσης, τῆς ψυχῆς ἀΐδιόν τε καὶ ἄρρητον ἐξ αὐτοῦ χορηγούμενοι εὐφροσύνην καὶ σύστασιν· ἧς ἀξιωθέντες, πρὸς μὲν τὸν","english":"He, then, who does not desire bodily pleasure and does not at all fear pain has become free from passion in regard to these things, and together with the self-love that gave birth to them he has slain in one accord all the passions that come through them and from them, along with the most ruling ignorance of evils, and has become wholly devoted to the beautiful that is by nature steadfast and abiding and always in the same state, dwelling together with it altogether unmoved and, with unveiled face, mirroring the glory of God, beholding from the light-like radiance within himself the divine and unapproachable glory. Since, therefore, the word has shown us the straight and easy way of those who are saved, let us deny, with all our power, the pleasure of the present life and its pain, and let us teach those subject to us to do this with much exhortation, and let us have been wholly released and have released others from every device of the passions and every demonic mischief; and let us lay claim to divine love alone, and no one will be able to separate us from God—not tribulation, not distress, not famine, not danger, not sword, nor whatever else has been enumerated by the holy apostle in that passage—since, through knowledge according to activity, love remains unmoved within us, while from it the soul is supplied with everlasting and ineffable gladness and stability; and having been deemed worthy of this, toward the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"κόσμον τοῦτον τὴν σῴζουσαν ἕξομεν ἄγνοιαν, μηκέτι δίχα λογισμοῦ σώφρονος, ὡς τὸ πρότερον, ἀνακεκαλυμμένῳ προσώπῳ τῆς αἰσθήσεως ὡς δόξαν τὴν τῶν αἰσθητῶν ἐπιφάνειαν βλέποντες, περὶ ἣν τὰ πάθη προδήλως ἔχει τὴν γένεσιν, ἀλλὰ μᾶλλον ἀνακεκαλυμμένῳ τῆς διανοίας προσώπῳ, παντὸς αἰσθητοῦ καλύμματος ἀπηλλαγμένῳ, τὴν ἐν ἀρεταῖς καὶ γνώσει πνευματικῇ δόξαν τοῦ Θεοῦ κατοπτριζόμενοι, καθ᾽ ἣν ἡ κατὰ χάριν πρὸς Θεὸν γίνεσθαι πέφυκεν ἕνωσις, πάσης ἀγνοίας καὶ πτώσεως τὸν νοῦν διεγείρουσα. Ὡς γάρ, ἀγνοήσαντες τὸν Θεόν, τὴν ἀπολαυστικῶς τῇ αἰσθήσει γνωσθεῖσαν κτίσιν διὰ τὴν ἐξ αὐτῆς τοῦ σώματος σύστασιν Θεὸν ἐποιήσαμεν, οὕτω τὴν ἐφικτὴν τῇ νοήσει κατ᾽ ἐνέργειαν γνῶσιν τοῦ Θεοῦ λαμβάνοντες, διὰ τὴν ἐξ αὐτοῦ τῆς ψυχῆς πρός τε τὸ εἶναι καὶ εὖ εἶναι καὶ ἀεὶ εἶναι σύστασιν, πᾶσαν πάσης αἰσθήσεως ἀγνοήσομεν πεῖραν. ΣΧΟΛΙΑ.\n\n1. Τήν σάρκα φησίν διά τῶν φαινομένων ἠθῶν εἶναι δεκτικὸν τῆς κατ᾿ ἀρετήν τῆς ψυχῆς διαθέσεως, ὄργανον πρός ἔμφασιν αὐτῇ τῇ ψυχῇ συνεζευγμένην. 2. Τήν αἴσθησιν λέγει παραπέμπουσαν τῷ νῷ τήν τῶν ὁρατῶν φαντασίαν, πρός κατανόησιν τῶν ἐν τοῖς οὖσιν λόγων, ὡς ὄργανον τῆς τοῦ νοῦ πρός τά νοητά διαβάσεως.","english":"We shall have this world as a saving ignorance, no longer without prudent reasoning, as formerly, seeing with the unveiled face of sense perception the appearance of sensible things as glory, around which the passions plainly have their origin, but rather with the unveiled face of the mind, freed from every sensible covering, mirroring the glory of God in virtues and spiritual knowledge, according to which the union with God that comes by grace naturally takes place, awakening the mind from all ignorance and fall. For just as, having been ignorant of God, we made the creation known pleasurably through sense perception into a god because of the body's constitution from it, so, receiving the knowledge of God attainable by the intellect in actual operation, because of the soul's constitution from him toward both being and well-being and always being, we shall be ignorant of every experience of every sense perception. SCHOLIA.\n\n1. He says that the flesh, through the manifest dispositions, is receptive of the soul's disposition in virtue, an instrument joined to the soul itself for its expression. 2. He calls sense perception that which transmits to the mind the phantasy of visible things, for the understanding of the principles in existing things, as an instrument of the mind's passage toward intelligible things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"3. Τῆς ἀγάπης ἴδιόν φησι τῶν κατ᾿ αὐτήν ζώντων μίαν ἐνδεῖξαι γνώμην. 4. Ὅτι τῶν ὄντων διαβάς τήν οὐσίαν ὁ νοῦς, ἀνόητος γίνεται Θεῷ προσβάλλων ὑπέρ πᾶσαν ὄντι κατ' οὐσίαν καί γνῶσιν καί νόησιν. 5. Ὅτι πρός τὰς διαθέσεις τῶν ψυχῶν ὁ τοῦ Θεοῦ Λόγος ἐν τοῖς δεχομένοις αὐτόν ποιεῖται τήν τῶν χαρισμάτων διαφοράν. 6. Ὅτι κατά διάνοιαν ὡς ὑπέρ παρουσῶν τῶν ὑλῶν τούς ἀφανεῖς ἐν ἡμῖν συμπλέκουσι πολέμους οἱ δαίμονες.\n\n7. Ὅτι διά τήν ἡδονήν φησὶν ἀγαπῶμεν τά πάθη· καί διά τήν ὀδύνην τήν ἀρετήν ἀποφεύγομεν.\n\n8. Ὅτι καθάπερ ὁ λόγος κρατῶν τῶν παθῶν ἀρετῆς ὄργανον ποιεῖται τάς αἰσθήσεις, οὕτω καί τά πάθη κρατοῦντα τοῦ λόγου, μορφοῦσι τάς αἰσθήσεις πρός ἁμαρτίαν.\n\n9. Ὅτι καθ᾿ ἕξιν μετά τήν ἀπαλλαγήν τῆς πρός τά ὄντα φυσικῆς σχέσεως ἑνωθεῖσα τῷ Θεῷ ἡ ψυχή, τήν περί τό καλόν παγιότητα λαμβάνει ἀμετακίνητον. 10. Ὄντα λέγει τάς τῶν ὄντων οὐσίας· εἶναι δέ δοκοῦντα τάς κατά ποιὸν καί ποσὸν ῥοάς τε καί ἀποῤῥοάς, περί ἅς ἡ τῶν αἰσθήσεων πλάσις συνέστηκε τήν ἁμαρτίαν δημιουργοῦσα.","english":"3. He says it is proper to love that those who live according to it show one mind. 4. That when the intellect has passed beyond the essence of beings, it becomes unknowing in its contact with God, who is beyond all essence, knowledge, and thought. 5. That the Word of God, in those who receive him, makes the difference of gifts according to the dispositions of souls. 6. That the demons, in the mind, as though the materials were present, weave the invisible wars within us.\n\n7. That he says we love the passions because of pleasure, and we flee virtue because of pain.\n\n8. That just as reason, mastering the passions, makes the senses an instrument of virtue, so too the passions, mastering reason, shape the senses toward sin.\n\n9. That the soul, united to God by habit after release from its natural relation to beings, receives immovable stability concerning the beautiful. 10. He calls \"beings\" the essences of things that are; and \"things that seem to be,\" the flows and effluences according to quality and quantity, around which the molding of the senses has arisen, creating sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"11. Ὅτι μέσος ὤν Θεοῦ καί ὕλης ὁ ἄνθρωπος, πρός τόν Θεόν ὡς αἰτίαν καί τέλος τῆς οἰκείας γενέσεως μή κινηθεὶς ἀλλά πρός τήν ὕλην, εἰκότως τόν Θεόν ἠγνόησε, τῇ πρός τήν ὕλην ῥοπῇ τόν νοῦν ἀπογεώσας. 12. Σύνθετον γνῶσιν εἶπεν, τήν κατ᾿ αἴσθησιν πεῖραν τῶν αἰσθητῶν, ὡς κατά φύσιν ἔχουσαν ἡδονήν διά τήν γένεσιν, καί πόνον διά τήν φθοράν. 13. Ἡ κτίσις τῶν ὁρατῶν, φησιν, καί πρός νοῦν ἔχει λόγους πνευματικούς, καί φυσικήν πρός αἴσθησιν δύναμιν· ὧν τά νοήματα καθάπερ ξύλον ἐν μέσῳ τῆς καρδίας, παραδείσου τροπικῶς νοουμένης, ὑπάρχουσι. 14. Ἀγνοεῖ τις τήν καθ᾿ ἡδονήν καί ὀδύνην τῆς αἰσθήσεως πεῖραν, ὅταν τῷ Θεῷ προσδήσει τόν νοῦν, τῆς σωματικῆς γενόμενον ἐλεύθερον σχέσεως.\n\nἘπειδὴ ἠγάθυνέ σε ὁ Θεὸς κελεῦσαί μοι ἅπερ εἶχον σεσημειωμένα τῶν ἀπορουμένων μοι κεφαλαίων γράψαι καὶ πέμψαι σοι, τὰ ἀναγκαιότερά μοι φανέντα προέταξα.\n\nΑ (1). ΠΕΡΙ ΛΥΠΗΣ ΚΑΙ ΗΔΟΝΗΣ ΚΑΙ ΕΠΙΘΥΜΙΑΣ ΤΕ ΚΑΙ ΦΟΒΟΥ. 1. ΕΡΩΤΗΣΙΣ Α' Τὰ πάθη αὐτὰ καθ᾽ αὑτὰ κακὰ ἢ παρὰ τὴν χρῆσιν κακά; Λέγω δὲ ἡδονὴν καὶ λύπην, ἐπιθυμίαν καὶ φόβον, καὶ τὰ τούτοις ἑπόμενα. Ἀπόκρισις.","english":"11. Since man is midway between God and matter, and did not move toward God as the cause and end of his own coming-into-being, but toward matter, he reasonably remained ignorant of God, having made his intellect earth-bound by his inclination toward matter. 12. He called knowledge composite—the experience of sensible things through perception—as having pleasure by nature because of generation, and pain because of corruption. 13. The creation of visible things, he says, contains both spiritual principles directed toward the intellect and a natural power directed toward perception; and their meanings are like wood in the midst of the heart, paradise being understood figuratively. 14. A person is ignorant of the experience of perception in pleasure and pain whenever he binds his intellect to God, having become free of bodily attachment.\n\nSince God has graciously commanded me to write and send to you what I had noted down of the chapters that perplexed me, I have set first the matters that seemed to me most necessary.\n\nA (1). ON GRIEF AND PLEASURE, AND DESIRE AND FEAR. 1. QUESTION 1: Are the passions themselves evil in themselves, or evil in their use? I mean pleasure and grief, desire and fear, and the things that follow them. Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Τὰ πάθη ταῦτα, ὥσπερ καὶ τὰ λοιπά, τῇ φύσει τῶν ἀνθρώπων προηγουμένως οὐ συνεκτίσθη, ἐπεὶ καὶ εἰς τὸν ὅρον ἂν συνετέλουν τῆς φύσεως. Λέγω δέ, παρὰ τοῦ Νυσσαέως μεγάλου Γρηγορίου μαθών, ὅτι διὰ τὴν τῆς τελειότητος ἔκπτωσιν ἐπεισήχθη ταῦτα, τῷ ἀλογωτέρῳ μέρει προσφυέντα τῆς φύσεως· δι᾽ ὧν, ἀντὶ τῆς θείας καὶ μακαρίας εἰκόνος, εὐθὺς ἅμα τῇ παραβάσει διαφανὴς καὶ ἐπίδηλος ἐν τῷ ἀνθρώπῳ γέγονεν ἡ τῶν ἀλόγων ζῴων ὁμοίωσις. Ἔδει γάρ, τῆς ἀξίας τοῦ λόγου καλυφθείσης, ὑφ᾽ ὧν γνωμικῶς ἐπεσπάσατο τῆς ἀλογίας γνωρισμάτων ἐνδίκως τὴν φύσιν τῶν ἀνθρώπων κολάζεσθαι, σοφῶς εἰς συναίσθησιν τῆς λογικῆς μεγαλονοίας ἐλθεῖν οἰκονομοῦντος τοῦ Θεοῦ τὸν ἄνθρωπον. Πλὴν καλὰ γίνεται καὶ τὰ πάθη ἐν τοῖς σπουδαίοις, ὁπηνίκα σοφῶς αὐτὰ τῶν σωματικῶν ἀποστήσαντες, πρὸς τὴν τῶν οὐρανίων μεταχειρίζονται κτῆσιν· οἷον, τὴν μὲν ἐπιθυμίαν τῆς νοερᾶς τῶν θείων ἐφέσεως ὀρεκτικὴν ἐργάσονται κίνησιν, τὴν ἡδονὴν δὲ τῆς ἐπὶ τοῖς θείοις χαρίσμασι τοῦ νοῦ θελκτικῆς ἐνεργείας εὐφροσύνην ἀπήμονα, τὸν δὲ φόβον τῆς μελλούσης ἐπὶ πλημμελήμασι τιμωρίας προφυλακτικὴν ἐπιμέλειαν, τὴν δὲ λύπην διορθωτικὴν ἐπὶ παρόντι κακῷ μεταμέλειαν, καὶ συντόμως εἰπεῖν, κατὰ τοὺς σοφοὺς τῶν ἰατρῶν, σώματι φθαρτικοῦ θηρὸς τῆς ἐχίδνης τὴν οὖσαν ἢ μελετωμένην ἀφαιρουμένους λώβωσιν, τοῖς πάθεσι τούτοις πρὸς ἀναίρεσιν χρώμενοι παρούσης κακίας ἢ προσδοκωμένης, καὶ κτῆσιν καὶ φυλακὴν ἀρετῆς τε καὶ γνώσεως. Καλὰ οὖν, ὡς ἔφην, ταῦτα τυγχάνει διὰ τὴν χρῆσιν ἐν τοῖς πᾶν νόημα αἰχμαλωτίζουσιν εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ.","english":"These passions, like the others, were not created together with human nature from the beginning, since otherwise they would have contributed to the definition of nature. I say this having learned it from the great Gregory of Nyssa, that because of the fall from perfection these things were introduced, having grown onto the more irrational part of nature; through them, instead of the divine and blessed image, immediately with the transgression the likeness of irrational animals became clear and evident in man. For it was necessary that, when the worth of reason had been covered over, human nature should be justly punished by those marks of irrationality which it had drawn upon itself by choice, God wisely arranging that man come to a sense of his rational greatness. Yet the passions also become good in the earnest, whenever they wisely withdraw them from bodily things and employ them for the acquisition of heavenly things; for example, they will make desire a faculty of longing for the intelligible pursuit of divine things, and pleasure a harmless joy of the mind's attractive activity in the divine gifts, and fear a precautionary care against the future punishment for transgressions, and grief a corrective repentance over present evil, and, to speak briefly, like wise physicians who remove the existing or threatened injury of the viper, a destructive beast, from the body, they use these passions for the removal of present or expected evil, and for the acquisition and guarding of virtue and knowledge. These things, then, as I said, are good because of their use in those who take every thought captive to the obedience of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Εἰ δὲ καὶ ἐπὶ Θεοῦ τι τούτων εἴρηται τῇ Γραφῇ ἢ ἐπὶ ἁγίων, ἐπὶ μὲν Θεοῦ, δι᾽ ἡμᾶς, ὡς ἡμῖν προσφυῶς διὰ τῶν ἡμετέρων παθῶν τὰς σωστικὰς ἡμῶν καὶ ἀγαθουργοὺς τῆς προνοίας προόδους ἐκφαίνοντος, ἐπὶ δὲ τῶν ἁγίων, ὡς οὐκ ἄλλως δυναμένων τὰς περὶ Θεὸν νοερὰς αὐτῶν σχέσεις τε καὶ διαθέσεις διὰ φωνῆς προενέγκαι σωματικῆς, χωρὶς τῶν ἐγνωσμένων τῇ φύσει παθῶν. ΣΧΟΛΙΑ.\n\n1. Ὅτι τούς δαφόρους περί ἡμᾶς τῆς προνοίας τρόπους τοῖς ἡμῖν ἐγνωσμένοις πάθεσιν ἡ Γραφή διαπλάττεται.\n\n2. Ὅτι τήν περί Θεόν ποιάν σχέσιν τῶν ἁγίων τοῖς ὀνόμασι τούτοις τούτοις ἡ Γραφή διασημαίνει.\n\nΒ (2). ΠΕΡΙ ΤΟΥ ΤΙ ΣΗΜΑΙΝΕΙ \"Ο ΠΑΤΗΡ ΜΟΥ ΕΩΣ ΑΡΤΙ ΕΡΓΑΖΕΤΑΙ\". 2. ΕΡΩΤΗΣΙΣ Β' Εἰ πάντα τὰ εἴδη τὰ συμπληροῦντα τὸν κόσμον ἐν ταῖς ἓξ ἡμέραις ὁ δημιουργὸς ἐποίησεν, τί μετὰ ταῦτα ὁ Πατὴρ ἐργάζεται; Λέγει γὰρ ὁ Σωτὴρ ὁ Πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι. Μή τι ἆρα τὴν τῶν ἅπαξ γεγονότων εἰδῶν συντήρησιν λέγει;\n\nἈπόκρισις.","english":"But if Scripture has said any of these things also of God or of the saints—of God, for our sake, as when he reveals his saving and beneficent advances of providence to us in a manner suited to us, through our own passions; and of the saints, as being unable otherwise to express in spoken words their intelligible relations and dispositions toward God, except through bodily passions known to nature. SCHOLIA.\n\n1. That Scripture shapes the various modes of providence toward us by means of the passions known to us.\n\n2. That Scripture signifies the particular relation of the saints toward God by these names.\n\nB (2). ON WHAT \"MY FATHER WORKS UNTIL NOW\" MEANS. 2. QUESTION 2: If the Creator made all the forms that fill the world in the six days, what does the Father work after these things? For the Savior says, \"My Father works until now, and I work.\" Does he perhaps mean the preservation of the forms that have once come to be?\n\nAnswer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Τοὺς μὲν πρώτους τῶν γεγονότων λόγους ὁ Θεὸς καὶ τὰς καθόλου τῶν ὄντων οὐσίας ἅπαξ, ὡς οἶδεν αὐτός, συμπληρώσας, ἔτι ἐργάζεται οὐ μόνον τὴν τούτων αὐτῶν πρὸς τὸ εἶναι συντήρησιν, ἀλλὰ καὶ τὴν κατ᾽ ἐνέργειαν τῶν ἐν αὐτοῖς δυνάμει μερῶν δημιουργίαν πρόοδόν τε καὶ σύστασιν, ἔτι μὴν καὶ τὴν διὰ τῆς προνοίας πρὸς τὰ καθόλου τῶν μερικῶν ἐξομοίωσιν, ἕως ἄν, τῷ κατὰ φύσιν γενικωτέρῳ λόγῳ τῆς λογικῆς οὐσίας διὰ τῆς πρὸς τὸ εὖ εἶναι κινήσεως τῶν μερικῶν τὴν αὐθαίρετον ἑνώσας ὁρμήν, ποιήσειεν ἀλλήλοις τε καὶ τῷ ὅλῳ σύμφωνα καὶ ταὐτοκίνητα, μὴ ἐχόντων τὴν γνωμικὴν πρὸς τὰ καθόλου τῶν ἐπὶ μέρους διαφοράν, ἀλλ᾽ εἷς καὶ ὁ αὐτὸς ἐφ᾽ ὅλων θεωρηθήσεται λόγος, μὴ διαιρούμενος τοῖς τῶν καθ᾽ ὧν ἴσως κατηγορεῖται τρόποις, καὶ οὕτως ἐνεργουμένην τὴν ἐκθεωτικὴν τῶν ὅλων ἐπιδείξηται χάριν· δι᾽ ἣν γενόμενος ἄνθρωπος ὁ Θεὸς καὶ Λόγος φησὶν ὁ Πατήρ μου ἕως ἄρτι ἐργάζεται, κἀγὼ ἐργάζομαι, ὁ μὲν εὐδοκῶν, ὁ δὲ αὐτουργῶν, καὶ τοῦ ἁγίου Πνεύματος οὐσιωδῶς τήν τε τοῦ Πατρὸς ἐπὶ πᾶσιν εὐδοκίαν καὶ τὴν αὐτουργίαν τοῦ Υἱοῦ συμπληροῦντος, ἵνα γένηται διὰ πάντων καὶ ἐν πᾶσι εἷς ὁ ἐν τριάδι Θεός, ἀναλόγως ὅλος ἑκάστῳ κατὰ χάριν τῶν ἀξιουμένων καὶ ὅλοις ἐνθεωρούμενος, ὡς ὅλῳ καὶ ἑκάστῳ μέλει τοῦ σώματος δίχα μειώσεως ἐνυπάρχει φυσικῶς ἡ ψυχή.","english":"God, having once for all, as he himself knows, brought to completion the first principles of things that have come to be and the universal essences of beings, still works not only for the preservation of these things themselves in being, but also for the creation, procession, and constitution in actuality of the parts that exist potentially within them, and further for the assimilation of the particular through providence to the universal, until, by uniting the voluntary impulse of the particulars through their movement toward well-being to the more generic natural principle of rational essence, he may make them concordant with one another and with the whole and self-moved, no longer having the difference of inclination of the particulars in relation to the universals, but one and the same principle will be contemplated in all, not divided by the modes of the things of which it is perhaps predicated, and thus he may display the deifying grace of all things in operation; for the sake of which God and the Word became man, and the Father says, My Father works even until now, and I work—the one approving, the other working directly, and the Holy Spirit substantially completing both the Father's good pleasure over all things and the direct working of the Son, so that through all things and in all things there may become one God in Trinity, wholly present to each proportionately according to the grace of those deemed worthy, and contemplated in all, as the soul is naturally present whole in each member of the body without diminution.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"ΣΧΟΛΙΑ.\n\n1. Ἐν τῇ ὕλῃ· τουτέστι, τῇ καθόλου τῶν ὄντων οὐσίᾳ δυνάμει τυγχάνουσι, τά κατά μέρος ἐκ τῆς ὕλης γινόμενα μερικά, ὧν τήν γένεσιν φησίν ὁ Θεός προδήλως ἐργάζεται.\n\n2. Τήν πρός τά καθόλου τῶν μερικῶν ἐξομοίωσιν λέγει, τήν πάντων τῶν ἀνθρώπων κατά μίαν τῆς γνώμης κίνησιν πρός τόν λόγον τῆς φύσεως ἕνωσιν, ἥν ἐργάζεται διά τῆς προνοίας ὁ Θεός, ἵνα γένηται πάντων ὥσπερ μία φύσις, οὕτω καί γνώμη, πάντων Θεῷ τε καί ἀλλήλοις συναφθέντων διά τοῦ Πνεύματος.\n\nΓ (3). ΠΕΡΙ ΤΟΥ ΕΝ ΤΩ ΕΥΑΓΓΕΛΙΩ ΒΑΣΤΑΖΟΝΤΟΣ ΤΟ ΚΕΡΑΜΙΟΝ ΤΟΥ ΥΔΑΤΟΣ.\n\n3. ΕΡΩΤΗΣΙΣ Γ' Τίς ἐστι κατὰ τὸ Εὐαγγέλιον ὁ ἐν τῇ πόλει τὸ κεράμιον βαστάζων τοῦ ὕδατος, καὶ διὰ τί ὕδατος, ᾧ οἱ ὑπὸ Χριστοῦ πεμπόμενοι μαθηταὶ ἀπαντῶσι καὶ κελεύονται ἀκολουθεῖν; Τίς τε ὁ οἰκοδεσπότης; Καὶ διὰ τί παρὰ τοῖς εὐαγγελισταῖς σιωπᾶται τὸ ὄνομα; Καὶ τί τὸ ἀνώγαιον τὸ μέγα καὶ ἐστρωμένον, ἐν ᾧ τὸ φρικτὸν τοῦ θείου δείπνου ἐκτελεῖται μυστήριον;\n\nἈπόκρισις.\n\nΟὐ μόνον ἡ Γραφὴ παρεσιώπησε τοῦ ἀνθρώπου τὸ ὄνομα, πρὸς ὃν ἀπέστειλεν ὁ Σωτὴρ τοὺς δύο μαθητὰς εἰς τὴν τοῦ Πάσχα παρασκευήν, ἀλλὰ καὶ τῆς πόλεως εἰς ἣν ἀπεστάλησαν.","english":"SCHOLIA.\n\n1. \"In matter\": that is, in the universal essence of beings which exists potentially, the particular things that come to be from matter are particular, whose generation God says he manifestly works.\n\n2. He means the assimilation of particular things to universals, the union of all men, by one motion of the will, to the principle of nature, which God works through providence, so that there may be, as it were, one nature of all, and so also one will, all being joined to God and to one another through the Spirit.\n\n3. CONCERNING THE ONE IN THE GOSPEL WHO CARRIES THE JAR OF WATER.\n\nQUESTION 3: Who is the one in the Gospel who carries the jar of water in the city, and why of water, whom the disciples sent by Christ meet and are commanded to follow? And who is the householder? And why is his name passed over in silence by the evangelists? And what is the great upper room, furnished, in which the awesome mystery of the divine supper is accomplished?\n\nANSWER.\n\nNot only has the Scripture passed over in silence the name of the man to whom the Savior sent the two disciples for the preparation of the Passover, but also that of the city to which they were sent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"Ὅθεν, κατὰ πρώτην ἐπιβολήν, ὑπονοῶ τοῦτο δηλοῦσθαι διὰ τῆς πόλεως τὸν αἰσθητὸν κόσμον, τὸν ἄνθρωπον δὲ τὴν καθόλου φύσιν τῶν ἀνθρώπων, πρὸς ἣν ἀποστέλλονται, ὥσπερ μαθηταὶ τοῦ Θεοῦ καὶ Λόγου, καὶ πρόδρομοι τῆς αὐτοῦ πρὸς τὴν φύσιν τῶν ἀνθρώπων μυστικῆς εὐωχίας ἑτοιμασταί, ὁ τῆς πρώτης διαθήκης νόμος καὶ ὁ τῆς καινῆς, ὁ μὲν διὰ τῆς πρακτικῆς φιλοσοφίας παντὸς μολυσμοῦ τὴν φύσιν ἀποκαθαίρων, ὁ δὲ διὰ τῆς θεωρητικῆς μυσταγωγίας ἀπὸ τῶν σωματικῶν πρὸς τὰ συγγενῆ τῶν νοητῶν θεάματα τὸν νοῦν γνωστικῶς ἀναβιβάζων. Καὶ τούτου τεκμήριον τὸ τοὺς πεμφθέντας μαθητὰς εἶναι Πέτρον καὶ Ἰωάννην· ἔστι γὰρ ὁ μὲν Πέτρος πράξεως, ὁ δὲ Ἰωάννης θεωρίας σύμβολον.\n\nΔιὸ προσφόρως ὑπαντᾷ πρῶτος αὐτοῖς ὁ τὸ κεράμιον βαστάζων τοῦ ὕδατος, σημαίνων δι᾽ ἑαυτοῦ πάντας τοὺς κατὰ τὴν πρακτικὴν φιλοσοφίαν τοῖς ὤμοις τῶν ἀρετῶν, ὡς ἐν κεραμίῳ, τῇ νεκρώσει τῶν ἐπὶ γῆς μελῶν τοῦ σώματος φρουρουμένην βαστάζοντας τὴν διὰ τῆς πίστεως τῶν μολυσμῶν αὐτοὺς ἐκκαθαίρουσαν χάριν τοῦ Πνεύματος, εἶτα μετὰ τοῦτον δεύτερος ὁ τὸ ἀνώγαιον τὸ ἐστρωμένον δεικνὺς οἰκοδεσπότης, διδάσκων ὡσαύτως δι᾽ ἑαυτοῦ πάντας τοὺς κατὰ τὴν θεωρίαν τὸ ὕψος τῆς ἑαυτῶν καθαρᾶς καὶ μεγαλοφυοῦς διανοίας, ὥσπερ ἀνώγαιον, πρὸς ὑποδοχὴν τοῦ μεγάλου Λόγου θεοπρεπῶς γνωστικοῖς νοήμασί τε καὶ δόγμασι καταστρώσαντας.","english":"Hence, at first glance, I surmise that by the city is signified the sensible world, and by the man the universal nature of human beings, to whom they are sent as disciples of God and the Word, and as forerunners preparing his mystical banquet for the nature of human beings—the law of the first covenant and that of the new: the one cleansing the nature from every defilement through practical philosophy, the other raising the mind up in a knowing way from bodily things to the kindred visions of intelligible things through contemplative initiation. And the proof of this is that the disciples sent are Peter and John; for Peter is a symbol of action, and John of contemplation.\n\nTherefore fittingly the one carrying the jar of water meets them first, signifying by himself all those who, in accordance with practical philosophy, carry on the shoulders of the virtues, as in a jar, the grace of the Spirit guarded by the mortification of the members of the body that are upon the earth, which cleanses them from defilements through faith; and then after him, second, the master of the house showing the furnished upper room, teaching likewise by himself all those who, in accordance with contemplation, have furnished the height of their own pure and noble-minded understanding, as an upper room, in a God-befitting manner with knowing thoughts and doctrines for the reception of the great Word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"Ἡ δὲ οἰκία ἐστὶν ἡ κατ᾽ εὐσέβειαν ἕξις, πρὸς ἣν ὁ μὲν πρακτικὸς ὁδεύει νοῦς τὴν ἀρετὴν διέπων, δεσπόζει δὲ ταύτης, ὡς ἰδίαν λοιπὸν φύσει κτησάμενος, ὁ τῷ θείῳ φωτὶ τῆς μυστικῆς γνώσεως καταλαμπόμενος νοῦς καὶ διὰ τοῦτο, σὺν τῷ πρακτικῷ, τῆς ὑπερφυοῦς τοῦ Σωτῆρος Λόγου παρουσίας τε καὶ εὐωχίας ἀξιούμενος.\n\nΕἷς μὲν οὖν ὁ ἄνθρωπος εἴρηται καὶ δύο, εἴπερ ὁ μὲν κεράμιον βαστάζων γέγραπται, ὁ δὲ οἰκοδεσπότης ἀνηγόρευται· εἷς μέν, ὡς ἔφην, τυχόν, διὰ τὴν μίαν φύσιν, δύο δὲ διὰ τὸ ταύτην τὴν φύσιν τοῖς πρακτικοῖς κατ᾽ εὐσέβειαν διῃρῆσθαι καὶ θεωρητικοῖς· οὓς πάλιν διὰ τοῦ Πνεύματος μιγνὺς ὁ Λόγος ἕνα καλεῖ τε καὶ ποιεῖ. Εἰ δὲ καὶ εἰς τὸν καθέκαστον ἄνθρωπον θέλοι τις τὰ εἰρημένα θεωρῆσαι, τῆς ἀληθείας οὐκ ἐκβέβηκε. Πόλις γάρ ἐστιν ἡ τοῦ καθέκαστον ψυχή, εἰς ἣν διαπαντὸς ἀποστέλλονται, ὡς μαθηταὶ τοῦ Λόγου καὶ Θεοῦ, οἱ περὶ ἀρετῆς καὶ γνώσεως λόγοι. Ὁ δὲ τὸ κεράμιον βαστάζων τοῦ ὕδατός ἐστιν ὁ ἀνέχων τοῖς ὤμοις τῆς ἐγκρατείας ἀκαθαίρετον τὴν ἐν τῷ βαπτίσματι δοθεῖσαν χάριν τῆς πίστεως καρτερικὸς τρόπος τε καὶ λογισμός. Ἡ δὲ οἰκία ἐστὶν ἡ ἐκ πολλῶν καὶ διαφόρων, ὥσπερ λίθων, στερρῶν τε καὶ ἀνδρικῶν ἠθῶν τε καὶ λογισμῶν οἰκοδομηθεῖσα κατάστασίς τε καὶ ἕξις τῶν ἀρετῶν. Τὸ δὲ ἀνώγαιον ἡ πλατεῖα καὶ εὐρύχωρός ἐστι διάνοιά τε καὶ ἐπιτηδειότης τῆς γνώσεως, θείοις μυστικῶν τε καὶ ἀπορρήτων δογμάτων κατακοσμηθεῖσα θεάμασιν. Ὁ δὲ οἰκοδεσπότης ἐστὶν ὁ νοῦς ὁ τῷ λαμπρῷ τῆς κατ᾽ ἀρετὴν οἰκίας καὶ τῷ ὕψει κάλλει τε καὶ μεγέθει τῆς γνώσεως ἐμπλατυνόμενος·","english":"The house is the disposition according to piety, toward which the practical mind walks, administering virtue, and it rules over this house, having now acquired it as its own by nature—the mind illumined by the divine light of mystical knowledge, and for this reason, together with the practical mind, deemed worthy of the supernatural presence and banquet of the Savior Word.\n\nNow the man has been called both one and two, since the one is written as carrying a jar, and the other is proclaimed as the master of the house; one, as I said, perhaps because of the one nature, but two because this nature is divided into the practical and the contemplative according to piety; and these again the Word, mingling them through the Spirit, calls and makes one. But if someone wishes to contemplate what has been said in relation to each individual human being, he has not departed from the truth. For the city is the soul of each individual, into which are always sent, as disciples of the Word and God, the principles concerning virtue and knowledge. And the one carrying the jar of water is the patient manner and reasoning that bears on the shoulders of self-control the grace of faith given in baptism, undestroyed. And the house is the condition and disposition of the virtues, built from many and various, as it were, stones—firm and manly characters and thoughts. And the upper room is the broad and spacious understanding and aptitude of knowledge, adorned with divine visions of mystical and secret doctrines. And the master of the house is the mind, widened by the brightness of the house according to virtue and by the height, beauty, and greatness of knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"πρὸς ὃν μετὰ τῶν αὐτοῦ μαθητῶν, τουτέστι τῶν περὶ φύσεως καὶ χρόνου πρώτων καὶ πνευματικῶν νοημάτων, ἐνδημῶν ὁ Λόγος ἑαυτὸν μεταδίδωσιν. Πάσχα γὰρ ἀληθῶς ἐστιν ἡ πρὸς τὸν ἀνθρώπινον νοῦν τοῦ Λόγου διάβασις, καθ᾽ ἣν τὸ πλῆρες ἅπασι χαρίζεται τοῖς ἀξίοις διὰ τῆς τῶν οἰκείων ἀγαθῶν μετοχῆς παραγινόμενος μυστικῶς ὁ τοῦ Θεοῦ Λόγος.\n\nΔ (4). ΠΕΡΙ ΤΟΥ ΜΗ ΚΤΗΣΑΣΘΑΙ ΔΥΟ ΧΙΤΩΝΑΣ. 4. ΕΡΩΤΗΣΙΣ Δ' Πῶς τοῖς μαθηταῖς ἐνετείλατο ὁ Κύριος μὴ κτήσασθαι δύο χιτῶνας, αὐτὸς πέντε κεκτημένος κατὰ τὸν ἅγιον εὐαγγελιστὴν Ἰωάννην, ὡς ἐκ τῶν μερισαμένων αὐτὰ δῆλόν ἐστι. Καὶ τίνα ταῦτα τυγχάνει τὰ ἱμάτια; Ἀπόκρισις.\n\nὉ Σωτὴρ οὐκ ἔσχε πέντε χιτῶνας ἀλλ᾽ ἕνα τὸν ἐπὶ τοῦ σώματος καὶ τὴν ἔξω περιβολήν, ὧν τὸ μὲν ἐντὸς ἐπὶ τοῦ σώματος καλοῦσι χιτώνιον, τὴν ἔξω δὲ περιβολὴν προσαγορεύουσιν ἱμάτιον. Ἀλλὰ μυστικῶς τῷ ῥητῷ τῆς ἱστορίας τὸ τῆς θεωρίας ἄρρητον ὁ μέγας ἐξέδωκε διὰ τοῦ Πνεύματος εὐαγγελιστὴς Ἰωάννης, ἵνα τὸν ἡμέτερον νοῦν διὰ τῶν ἱστορουμένων ἐπὶ τὴν ἀλήθειαν ὁδηγήσῃ τῶν νοουμένων. Ὁ μὲν οὖν ἄνωθεν ὑφαντὸς διόλου χιτὼν τοῦ Σωτῆρος, ὃν οὐκ ἔσχισαν οἱ σταυρώσαντες, κἂν ἐκδύσαι συνεχωρήθησαν, ἡ διάλληλος τῶν ἀρετῶν ἀδιάστατός ἐστι συνοχή τε καὶ συμπλοκὴ καὶ παρ᾽ ἡμῶν τῷ λόγῳ κατάλληλος καὶ","english":"To whom the Word, dwelling together with his own disciples—that is, with the first and spiritual thoughts concerning nature and time—gives himself in participation. For truly the Passover is the passage of the Word to the human mind, through which he grants the fullness to all who are worthy, coming to be mystically present through participation in his own good things, the Word of God.\n\n4. CONCERNING NOT ACQUIRING TWO TUNICS. Question 4: How did the Lord command the disciples not to acquire two tunics, when he himself had five according to the holy evangelist John, as is clear from those who divided them? And what are these garments? Answer.\n\nThe Savior did not have five tunics but one upon the body and the outer garment, of which the inner one upon the body they call the tunic, and the outer garment they name the cloak. But mystically, the great evangelist John, through the Spirit, delivered the ineffable meaning of contemplation to the literal statement of the history, so that through the things narrated he might guide our mind to the truth of the things understood. The tunic of the Savior, then, woven from above throughout, which those who crucified him did not tear, though they were permitted to strip it off, is the indivisible interconnection and intertwining of the virtues, and, in our account, fitting and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"πρέπουσα σκέπη, ἢ ἡ ἄνωθεν κατ᾽ αὐτὸν τοῦ νέου ἀνθρώπου διὰ τοῦ Πνεύματος ὑφασμένη χάρις. Ἡ ἔξω δὲ περιβολὴ ὁ αἰσθητός ἐστι κόσμος, στοιχείοις τέσσαρσι διαιρούμενος, ὃν ὡς τέσσαρα ἱμάτια μερίζονται οἱ νοητῶς ἐν ἡμῖν σταυροῦντες τὸν Κύριον. Μερίζονται τοίνυν οἱ δαίμονες τὴν φαινομένην κτίσιν τῶν τεσσάρων στοιχείων, πρὸς πάθος ὁρᾶν κατ᾽ αἴσθησιν ἡμᾶς παρασκευάζοντες τοὺς ἐν αὐτῇ θείους ἀγνοήσαντας λόγους. Τὸν δὲ χιτῶνα τῶν ἀρετῶν κἂν ἐπαίρουσιν ἐξ ἡμῶν διὰ τῆς τῶν καλῶν ἀπραξίας, ἀλλὰ τὴν ἀρετὴν κακίαν εἶναι πεῖσαι οὐ δύνανται.\n\nΜὴ τοίνυν πλεονεξίας ἀφορμὴν ποιήσωμεν τὰ πέντε τοῦ Σωτῆρος ἱμάτια, ἀλλὰ γνῶμεν τί τῆς Γραφῆς ὑπάρχει τὸ βούλημα, καὶ πῶς ἐν ἡμῖν ἀμελοῦσι τῶν καλῶν ὁ Κύριος σταυροῦται καὶ γυμνοῦται διὰ τῆς ἡμῶν ἐν τοῖς καλοῖς ἀργίας, καὶ πρὸς ὑπηρεσίαν παθῶν δι᾽ ἡμῶν, ὥσπερ ἱμάτια, μερίζονται τὴν αὐτοῦ κτίσιν οἱ δαίμονες· καὶ ἀσφαλεῖς γενώμεθα φύλακες τῶν ἐκ Θεοῦ χαρισθέντων ἡμῖν ἀγαθῶν· καὶ τὴν κτίσιν καλῶς πρὸς μόνην τὴν αὐτοῦ θεασώμεθα δόξαν· καὶ τὸν χιτῶνα τοῦ λόγου τῆς γνώσεως, φημὶ δὲ τὰς ἀρετάς, διὰ τῆς σπουδῆς τῶν ἀγαθῶν ἔργων ἀναφαίρετον τηρήσωμεν.","english":"The fitting covering, or the grace of the new man woven from above in accordance with him through the Spirit. The outer garment is the sensible world, divided into four elements, which those who spiritually crucify the Lord in us divide as four garments. Therefore the demons divide the apparent creation of the four elements, preparing us to look upon it with passion through sense perception, since we have ignored the divine principles within it. And though they lift away from us the tunic of the virtues through our neglect of good deeds, they cannot persuade us that virtue is vice.\n\nLet us not, then, make the five garments of the Savior an occasion for greed, but let us understand what the will of the Scripture is, and how, when we neglect good things, the Lord is crucified in us and stripped bare through our idleness in good things, and the demons divide his creation, as it were garments, through us for the service of passions. And let us become safe guardians of the good things graced to us by God, and let us look upon creation rightly for his glory alone, and let us keep the tunic of the word of knowledge—I mean the virtues—irremovable through our zeal for good works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Εἰ δὲ βούλεσθε, πρὸς τοῖς εἰρημένοις, χιτῶνα μὲν νοεῖν ἄνωθεν ὑφαντὸν τὸν τῶν ἀσωμάτων καὶ νοητῶν οὐσιῶν κόσμον, τὴν ἔξω δὲ περιβολήν, ἣν εἰς τέσσαρα μέρη ὡς στοιχεῖα διεῖλεν ὁ λόγος, εἰς τὴν σωματικὴν φύσιν νοεῖν, οὐχ ἁμαρτήσεσθε τῆς ἀληθείας· ὧν τὸ μὲν σῶμα τῇ φθορᾷ διέλυσαν, ἰσχὺν λαβόντες καθ᾽ ἡμῶν τοῦ νόμου τῆς ἐντολῆς τὴν παράβασιν, τὴν δὲ ψυχήν, ὡς τῆς ἄνωθεν συγγενείας ὑπάρχουσαν, οὐ κατέσχισαν.\n\nΕ (5). ΠΕΡΙ ΤΗΣ ΚΑΤΑΡΑΘΕΙΣΗΣ ΓΗΣ ΕΝ ΤΟΙΣ ΕΡΓΟΙΣ ΤΟΥ ΑΔΑΜ. 5. ΕΡΩΤΗΣΙΣ Ε' Τίς ἡ καταρωμένη γῆ ἐν τοῖς ἔργοις τοῦ Ἀδὰμ κατὰ τὴν ἀναγωγήν; Καὶ τί τὸ ἐν λύπαις αὐτὴν φαγεῖν; Καὶ τί τὸ μετὰ τὸ ἀνατεῖλαι ἀκάνθας καὶ τριβόλους τὸν χόρτον ἐσθίειν; Καὶ τί τὸ τελευταῖον ἐν ἱδρῶτι τοῦ προσώπου αὐτοῦ τὸν ἄρτον φαγεῖν; Καὶ μέντοι οὐδέποτε ὤφθη ἄνθρωπος γῆν ἐσθίων οὔτε χόρτον· οὐδὲ οἱ τὸν ἄρτον ἐσθίοντες κατὰ τὴν ἀπόφασιν τῆς ἱστορίας ἐν ἱδρῶτι τοῦ προσώπου ἐσθίουσιν.\n\nἈπόκρισις.\n\nἩ κατηραμένη γῆ ἐν τοῖς ἔργοις τοῦ Ἀδάμ ἐστιν ἡ σὰρξ τοῦ Ἀδάμ, ἀεὶ γινομένη διὰ τῶν ἔργων τοῦ Ἀδάμ, λέγω δὲ τῶν παθῶν τοῦ γεωθέντος νοῦ, κατηραμένη τῇ τῶν ἀρετῶν, ὡς ἔργων Θεοῦ, ἀκαρπίᾳ· ἣν μετ᾽ ὀδύνης πολλῆς καὶ λύπης ἐσθίει τῆς κατ᾽ αὐτὴν μικρᾶς ἡδονῆς ἀπολαύων.","english":"But if you wish, in addition to what has been said, to understand the garment woven from above as the world of incorporeal and intelligible essences, and the outer covering, which the account divided into four parts as elements, to understand as bodily nature, you will not miss the truth. Of these, they dissolved the body by corruption, having taken strength against us through the transgression of the law of the commandment, but the soul, since it is of the kinship from above, they did not tear asunder.\n\nE (5). On the earth cursed in the works of Adam. Question 5: What is the earth cursed in the works of Adam according to the anagogical sense? And what is it to eat it in sorrows? And what is it, after thorns and thistles have sprung up, to eat the grass? And what is it, finally, to eat bread in the sweat of his face? And yet no man was ever seen eating earth or grass; nor do those who eat bread according to the declaration of the history eat in the sweat of their face.\n\nAnswer.\n\nThe earth cursed in the works of Adam is the flesh of Adam, always becoming through the works of Adam—I mean the passions of the mind that has become earthy—cursed by the barrenness of the virtues, which are the works of God; which he eats with much pain and sorrow, enjoying the little pleasure that is according to it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Ἥτις σὰρξ ὑπὲρ ταύτης τῆς φθαρτῆς ἀπολαύσεως ἀνατέλλει αὐτῷ μερίμνας καὶ φροντίδας, καθάπερ ἀκάνθας, καὶ μεγάλους πειρασμοὺς καὶ κινδύνους, ὥσπερ τριβόλους, κατά τε λόγον καὶ θυμὸν καὶ ἐπιθυμίαν ἀλγεινῶς αὐτὸν πανταχόθεν κατακεντοῦντας, ἵνα μόλις δυνηθῇ τὴν ταύτης ὑγείαν τε καὶ εὐεξίαν, ὡς χόρτον μαραινόμενον, περιποιήσασθαι καὶ φαγεῖν, τουτέστι τυχεῖν, καὶ τότε μετὰ πολλὴν τῶν δεινῶν ἐπανακύκλησιν ἐν ἱδρῶτι τοῦ προσώπου, τουτέστιν ἐν τῷ κατ᾽ αἴσθησιν καμάτῳ τε καὶ κόπῳ τῆς περιέργου κατασκοπῆς τῶν αἰσθητῶν, ὥσπερ ἄρτον, τὴν πρὸς σύστασιν ἔχειν τῆς παρούσης ζωῆς ἀφορμήν, ἢ διὰ τέχνης ἢ δι᾽ ἄλλης τινὸς περινενοημένης τῷ βίῳ μεθοδίας. Ἢ μᾶλλον γῆ τοῦ Ἀδάμ ἐστιν ἡ καρδία, κατάραν λαβοῦσα διὰ τῆς παραβάσεως τὴν τῶν οὐρανίων ἀγαθῶν ἀφαίρεσιν. Ἥντινα γῆν κατὰ τὴν πρακτικὴν φιλοσοφίαν διὰ πολλῶν θλίψεων ἐσθίει, καθαρθεῖσαν τῆς κατὰ συνείδησιν τῆς κατάρας τῶν ἔργων τῆς αἰσχύνης. Καὶ πάλιν τοὺς ἀνατέλλοντας ἐν αὐτῇ δίκην","english":"This flesh, for the sake of that corruptible enjoyment, raises up for him cares and anxieties like thorns, and great temptations and dangers like thistles, grievously pricking him on every side in reason, in temper, and in desire, so that he can scarcely procure and eat its health and well-being, which withers like grass—that is, obtain it—and then, after many a recurrence of troubles, in the sweat of his face—that is, in the labor and toil, perceptible to the senses, of the meddlesome scrutiny of sensible things—he may have, like bread, a means of support for the present life, either through craft or through some other method devised for life. Or rather, the earth of Adam is the heart, which received a curse through the transgression—the removal of heavenly goods. This earth, in the practical philosophy, he eats through many afflictions, once it has been purified in conscience from the curse of shameful deeds. And again, those that spring up in it like","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"ἀκανθῶν λογισμοὺς περὶ τῆς τῶν σωμάτων γενέσεως καί, ὥσπερ τριβόλους, τοὺς περὶ τῶν ἀσωμάτων προνοίας τε καὶ κρίσεως περισκελεῖς λογισμοὺς ἀποκαθαίρων τῷ λόγῳ, τὴν φυσικήν, ὥσπερ χόρτον, δρέπεται πνευματικῶς θεωρίαν. Καὶ οὕτως, ὡς ἐν ἱδρῶτι τοῦ προσώπου, τῷ ἐπιστημονικῷ τῆς διανοίας κατὰ τὴν γνῶσιν τρόπῳ τὸν ἄφθαρτον τῆς θεολογίας ἄρτον ἐσθίει, τὸν μόνον ὄντως ζωτικόν, καὶ τῶν ἐσθιόντων αὐτὸν συντηροῦντα πρὸς ἀφθαρσίαν τὴν γένεσιν. Γῆ τοίνυν ἐστίν, καλῶς ἐσθιομένη, ἡ διὰ πράξεως τῆς καρδίας κάθαρσις, χόρτος δὲ ἡ κατὰ τὴν φυσικὴν θεωρίαν ἐπιστήμη τῶν γεγονότων, ἄρτος δὲ ἡ κατὰ τὴν θεολογίαν ἀληθὴς μυσταγωγία.\n\nΣΧΟΛΙΟΝ 1. Ἔργα λέγει τοῦ Ἀδάμ τά πάθη τῆς ἀτιμίας· τάς γάρ ἀρετάς ἐργάζεται μόνος ὁ Θεός ἐν τοῖς βουλομένοις· πρός τήν τῶν ἀρετῶν φανέρωσιν, μόνην καθάπερ ὄργανον λαμβάνων, τῶν βουλομένων τήν πρόθεσιν. (6). ΠΕΡΙ ΤΟΥ \"Ο ΓΕΓΕΝΝΗΜΕΝΟΣ ΕΚ ΤΟΥ ΘΕΟΥ ΑΜΑΡΤΙΑΝ ΟΥ ΠΟΙΕΙ\". 6. ΕΡΩΤΗΣΙΣ ' Εἰ κατὰ τὸν ἅγιον Ἰωάννην ὁ γεγεννημένος ἐκ τοῦ Θεοῦ ἁμαρτίαν οὐ ποιεῖ, ὅτι σπέρμα αὐτοῦ ἐν αὐτῷ μένει, καὶ οὐ δύναται ἁμαρτάνειν, ὁ δὲ γεγεννημένος ἐξ ὕδατος καὶ Πνεύματος οὗτος ἐκ τοῦ Θεοῦ γεγέννηται, πῶς οἱ ἐκ τοῦ Θεοῦ διὰ τοῦ βαπτίσματος γεγεννημένοι ἡμεῖς δυνάμεθα ἁμαρτάνειν; Ἀπόκρισις.","english":"Cleansing by reason the thoughts of thorns concerning the generation of bodies, and, as it were, the tough thistle-like thoughts concerning the providence and judgment of incorporeal things, he spiritually reaps the natural contemplation like grass. And thus, as in the sweat of his face, by the scientific mode of the intellect in knowledge, he eats the incorruptible bread of theology, the only truly life-giving bread, which preserves those who eat it unto incorruption in their generation. Therefore the earth, rightly eaten, is the purification of the heart through practice; the grass is the knowledge of created things according to natural contemplation; and the bread is the true mystical initiation according to theology.\n\nScholion 1. He calls the works of Adam the passions of dishonor; for God alone works the virtues in those who will it, taking their intention as an instrument, as it were, for the manifestation of the virtues. (6). CONCERNING \"HE WHO IS BEGOTTEN OF GOD DOES NOT SIN.\" 6. QUESTION: If, according to the holy John, he who is begotten of God does not sin, because his seed remains in him, and he cannot sin, and he who is begotten of water and the Spirit is begotten of God, how can we who are begotten of God through baptism sin? ANSWER.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Διττὸς ἐν ἡμῖν τῆς ἐκ Θεοῦ γεννήσεως ὁ τρόπος· ὁ μὲν πᾶσαν δυνάμει παροῦσαν τοῖς γεννωμένοις διδοὺς τὴν χάριν τῆς υἱοθεσίας, ὁ δὲ κατ᾽ ἐνέργειαν ὅλην παροῦσαν καὶ τὴν τοῦ γεννωμένου πᾶσαν πρὸς τὸν γεννῶντα Θεὸν προαίρεσιν γνωμικῶς μεταπλάττουσαν εἰσάγων· καὶ ὁ μὲν κατὰ πίστιν μόνην δυνάμει παροῦσαν τὴν χάριν ἔχων, ὁ δὲ πρὸς τῇ πίστει καὶ τὴν κατ᾽ ἐπίγνωσιν ἐνεργοῦσαν ἐν τῷ ἐπεγνωκότι τὴν τοῦ γνωσθέντος θειοτάτην ὁμοίωσιν ἐμποιῶν. Οἷς μὲν οὖν ὁ πρῶτος τῆς γεννήσεως ἐνθεωρεῖται τρόπος, διὰ τὸ μήπω τὴν γνώμην καθαρῶς ἐξηλωθεῖσαν τῆς σαρκικῆς προσπαθείας ποιωθῆναι διόλου τῷ Πνεύματι κατ᾽ αὐτὴν τῶν ἐγνωσμένων θείων μυστηρίων δι᾽ ἐνεργείας τὴν μέθεξιν, τὸ πρὸς ἁμαρτίαν ῥέψαι ποτὲ βουλομένοις οὐκ ἄπεστιν. Οὐ γὰρ γεννᾷ γνώμην τὸ Πνεῦμα μὴ θέλουσαν, ἀλλὰ βουλομένην μεταπλάττει πρὸς θέωσιν· ἧς ὁ κατ᾽ ἐπίγνωσιν πείρᾳ μεταλαβὼν οὐ δύναται τοῦ κυρίως κατ᾽ ἀλήθειαν ἅπαξ ἔργῳ διαγνωσθέντος πρὸς ἄλλο τι παρ᾽ ἐκεῖνο κἀκεῖνο εἶναι προσποιούμενον μεταπεσεῖν, ὥσπερ οὔτε ὀφθαλμὸς ἅπαξ τὸν ἥλιον θεασάμενος εἰς τὴν σελήνην ἤ τινας ἄλλους τῶν κατ᾽ οὐρανὸν ἀστέρων παραγνωρίσαι.","english":"The mode of the birth from God within us is twofold: the one gives to those being born the grace of adoption that is present wholly in potential, while the other brings in the grace that is present wholly in actuality and that wholly transforms, by deliberate choice, the whole disposition of the one being born toward God who begets him. And the one has the grace present in potential through faith alone, while the other, in addition to faith, also produces in the one who has known the most divine likeness of the known object, working through knowledge. Therefore, for those in whom the first mode of birth is observed, because their disposition has not yet been purely purified from fleshly attachment and wholly molded by the Spirit, so as to partake through actuality of the divine mysteries that have been known, the tendency to slip toward sin is not absent for those who at some time wish it. For the Spirit does not beget a disposition that is unwilling, but transforms the willing one toward deification. Having partaken of this through knowledge by experience, one cannot fall away from that which has once been truly and properly known by deed to something else, even something pretending to be that. Just as an eye that has once beheld the sun cannot mistake the moon or certain other of the stars in heaven for it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Ὧν δὲ κατὰ τὴν γέννησιν τὴν ὅλην προαίρεσιν λαβὸν τὸ Πνεῦμα τὸ ἅγιον ἀπὸ τῆς γῆς πρὸς οὐρανοὺς διόλου μετέθηκε καὶ διὰ τῆς κατ᾽ ἐνέργειαν ἀληθοῦς ἐπιγνώσεως ταῖς τοῦ Θεοῦ καὶ Πατρὸς μακαρίαις ἀκτῖσι τὸν νοῦν μετεποίησεν, ὡς ἄλλον εἶναι θεὸν νομισθῆναι, παθόντα κατὰ τὴν ἕξιν διὰ τῆς χάριτος ὅπερ οὐ πάσχων ἀλλ᾽ ὑπάρχων κατ᾽ οὐσίαν ἐστὶν ὁ Θεός, τούτων σαφῶς ἀναμάρτητος κατὰ τὴν ἕξιν τῆς ἀρετῆς καὶ τῆς γνώσεως ἡ προαίρεσις γέγονεν, μὴ δυναμένων ἀρνήσασθαι τὸ διὰ τῆς πείρας αὐτοῖς κατ᾽ ἐνέργειαν διεγνωσμένον. Κἂν οὖν ἔχωμεν τὸ πνεῦμα τῆς υἱοθεσίας, ὅπέρ ἐστι σπέρμα πρὸς τὴν τοῦ σπείραντος εἰδοποιοῦν τοὺς γεννωμένους ὁμοίωσιν, ἀλλ᾽ οὐ παρέχομεν αὐτῷ τὴν γνώμην τῆς ἐπ᾽ ἄλλο ῥοπῆς τε καὶ διαθέσεως καθαράν, καὶ διὰ τοῦτο καὶ μετὰ τὸ γεννηθῆναι δι᾽ ὕδατος καὶ Πνεύματος θέλοντες ἁμαρτάνομεν. Εἰ δὲ τούτων, ὕδατος λέγω καὶ Πνεύματος, τὴν ἐνέργειαν δέχεσθαι γνωστικῶς τὴν γνώμην παρεσκευάζομεν, ἄρα ἂν διὰ τῆς πρακτικῆς τὸ μυστικὸν ὕδωρ ἐποιεῖτο τὴν τῆς συνειδήσεως κάθαρσιν, καὶ τὸ","english":"But those whose whole purpose the Holy Spirit has taken hold of at their birth, and has transferred altogether from earth to heavens, and through the true knowledge that is in actuality has transformed their mind by the blessed rays of God and the Father, so that they are reckoned to be another god, having suffered in their state, through grace, what God is not by suffering but by essence—of these, clearly, the purpose has become sinless in the state of virtue and knowledge, since they are unable to deny what has been known by them in actuality through experience. Even if, then, we have the spirit of adoption, which is a seed that forms those who are born into the likeness of the one who sowed it, yet we do not give it the inclination of our judgment pure from any inclination and disposition toward something else, and for this reason even after being born through water and Spirit we willingly sin. But if we prepared our judgment to receive the activity of these—I mean water and Spirit—in a knowing way, then through the practical life the mystical water would accomplish the purification of conscience, and the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"ζωοποιὸν Πνεῦμα τὴν ἄτρεπτον ἐν ἡμῖν τοῦ καλοῦ διὰ τῆς ἐν πείρᾳ γνώσεως ἐνήργει τελείωσιν. Λείπει τοιγαροῦν ἑκάστῳ ἡμῶν τῶν ἁμαρτεῖν ἔτι δυναμένων τὸ καθαρῶς ἑαυτοὺς ὅλους κατὰ τὴν γνώμην ἐμπαρέχειν βουληθῆναι τῷ Πνεύματι. ΣΧΟΛΙΑ 1. Διὰ τοῦ ἑνὸς τρόπου, φησί, δίδοται δυνάμει μόνον ἡ χάρις τῆς υἱοθεσίας, ἐπεὶ πᾶσι τοῖς βαπτισθεῖσι δίδοται ἡ δυνατότης γενέσθαι υἱοὺς τοῦ Θεοῦ· ἔφη γάρ· «ἐάν μή τις γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν». Καὶ πάλιν· «ὅσοι δὲ ἔλαβον αὐτόν, ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι». Διὰ δὲ τοῦ ἑτέρου τρόπου, διὰ τῆς ἐκτελέσως τῶν ἐντολῶν καὶ τῆς γνώσεως τῆς ἀληθείας, δίδοται ἡ τελειότης τῆς αὐτῆς υἱοθεσίας, τουτέστιν ἡ ἀδυναμία πρὸς ἁμαρτίαν, διὰ τῆς θεώσεως τῆς οὐκ ἐν τῷ πρώτῳ τρόπῳ ὑπαρχούσης. Διὰ γὰρ τὴν ἐλευθέραν βούλησιν τοῦ ἀνθρώπου οὐκ ἀφαιρεῖται ἐν αὐτῷ ἡ δυνατότης πρὸς ἁμαρτίαν, ὡς μὴ στρεφομένου ἔτι κατὰ χάριν ὅλου τοῦ πόθου πρὸς Θεόν.","english":"the life-giving Spirit was effecting in us the immutable perfection of the good through experiential knowledge. Therefore, each of us who are still able to sin lacks the willing desire to offer ourselves wholly and purely in our disposition to the Spirit. SCHOLIA 1. Through the one mode, he says, the grace of adoption is given only in potential, since to all who have been baptized the possibility of becoming sons of God is given; for he said, \"Unless one is born of water and the Spirit, he cannot enter the kingdom of heaven.\" And again: \"But to all who received him, he gave the authority to become children of God.\" But through the other mode, through the fulfillment of the commandments and the knowledge of the truth, the perfection of the same adoption is given, that is, the inability to sin, through deification, which is not present in the first mode. For because of man's free will, the possibility of sinning is not removed in him, since his whole desire is not yet turned wholly toward God according to grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"2. Ἡ ἀργή πίστις, φησίν, δυνάμει τήν χάριν ἔχει τῆς υἱοθεσίας, ὡς διά τῶν ἐντολῶν μή κινουμένων τῶν ἐχόντων αὐτήν.\n\nΖ (7). ΠΕΡΙ ΤΟΥ \"ΕΙΣ ΤΟΥΤΟ ΓΑΡ ΚΑΙ ΝΕΚΡΟΙΣ ΕΥΗΓΓΕΛΙΣΘΗ\". 7. ΕΡΩΤΗΣΙΣ Ζ' Τί ἐστιν εἰς τοῦτο γὰρ καὶ νεκροῖς εὐηγγελίσθη, ἵνα κριθῶσι μὲν κατὰ ἄνθρωπον σαρκί, ζῶσι δὲ κατὰ Θεὸν πνεύματι; Πῶς οἱ νεκροὶ σαρκὶ κρίνονται; Ἀπόκρισις.\n\nἜθος ἐστὶ τῇ Γραφῇ τοὺς χρόνους μεταλλάσσειν καὶ εἰς ἀλλήλους μετεκλαμβάνειν, καὶ τὸν μέλλοντα ὡς παρῳχηκότα καὶ τὸν παρῳχηκότα ὡς μέλλοντα, καὶ τὸν ἐνεστῶτα εἰς τὸν πρὸ αὐτοῦ καὶ μετ᾽ αὐτὸν χρόνον ἐκφωνεῖν, ὡς ἔστι δῆλον τοῖς αὐτῆς πεπειραμένοις. Φασὶν οὖν τινες νεκροὺς λέγειν ἐνταῦθα τὴν Γραφὴν τοὺς πρὸ τῆς ἐπιδημίας τοῦ Χριστοῦ τελειωθέντας ἀνθρώπους, οἷον τοὺς ἐν τῷ κατακλυσμῷ, τοὺς ἐν τῷ χρόνῳ τῆς πυργοποιΐας, τοὺς ἐν Σοδόμοις, τοὺς ἐν Αἰγύπτῳ, καὶ τοὺς ἄλλους τοὺς κατὰ διαφόρους καιρούς τε καὶ τρόπους τὴν πολύτροπον δίκην καὶ τὰς ἐξαισίους ἐπαγωγὰς τῶν θείων κριμάτων δεξαμένους· οἵτινες οὐχ ὑπὲρ ἀγνοίας Θεοῦ τοσοῦτον ὅσον τῆς εἰς ἀλλήλους παροινίας τὴν δίκην ἔτισαν· οἷς εὐηγγελίσθαι λέγει τὸ μέγα τῆς σωτηρίας κήρυγμα, κριθεῖσιν ἤδη σαρκὶ κατὰ ἄνθρωπον, τουτέστιν ἀπολαβοῦσι τῶν εἰς ἀλλήλους ἐγκλημάτων τὴν δίκην διὰ τῆς ἐν σαρκὶ ζωῆς, ἵνα ζήσωσι κατὰ Θεὸν πνεύματι, τουτέστι ψυχῇ δεχόμενοι, κατὰ τὸν ᾅδην ὄντες, τῆς θεογνωσίας τὸ κήρυγμα, διὰ τοῦ καὶ νεκροὺς σῶσαι κατελθόντος εἰς ᾅδην Σωτῆρος πιστεύσαντες. Ὑπὲρ δὲ τοῦ νοηθῆναι τὸν τόπον οὕτως ἐκλάβωμεν·","english":"2. \"Dead faith,\" he says, \"possesses in potential the grace of adoption, since those who have it are not moved through the commandments.\"\n\nZ (7). CONCERNING \"FOR THIS CAUSE THE GOSPEL WAS PREACHED ALSO TO THE DEAD.\" 7. QUESTION 7: What is the meaning of \"For this cause the gospel was preached also to the dead, that they might be judged indeed according to men in the flesh, but live according to God in the spirit\"? How are the dead judged in the flesh? Answer.\n\nIt is a custom of Scripture to change the tenses and to transfer them into one another, and to speak of the future as past and the past as future, and to utter the present as the time before it and after it, as is clear to those who have experience of it. Some, then, say that Scripture here calls \"dead\" those men who reached their end before the coming of Christ—for example, those in the flood, those in the time of the building of the tower, those in Sodom, those in Egypt, and the others who at various times and in various ways received the manifold penalty and the extraordinary visitations of the divine judgments; who paid the penalty not so much for ignorance of God as for their drunken violence against one another. To these, it says, the great proclamation of salvation was preached, since they had already been judged in the flesh according to men—that is, having received in the life in the flesh the penalty for their offenses against one another—in order that they might live according to God in the spirit, that is, receiving in their soul, while they were in Hades, the proclamation of the knowledge of God, having believed because the Savior descended into Hades and saved even the dead. And in order that this passage may be understood, let us take it thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"εἰς τοῦτο γὰρ καὶ νεκροῖς εὐηγγελίσθη, κριθεῖσι κατὰ ἄνθρωπον σαρκί, ἵνα ζήσωσι κατὰ Θεὸν πνεύματι. Ἢ πάλιν νεκροὺς λέγει τυχὸν ἐπικεκρυμμένως τοὺς τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντας, οἷς εἰκότως κατ᾽ ἀλήθειαν δι᾽ αὐτῶν τῶν ἔργων δέδοται τὸ θεῖον Εὐαγγέλιον, εἴπερ τὸ Εὐαγγέλιον σαρκικῆς μὲν εἰσηγεῖται ζωῆς ἄρνησιν, πνευματικῆς δὲ ὁμολογίαν, τοὺς ἀεὶ μὲν κατὰ ἄνθρωπον, λέγω δὲ τὴν ἀνθρωπίνην ἐν σαρκὶ κατὰ τὸν αἰῶνα τοῦτον ζωήν, ἀποθνῄσκοντας, ζῶντας δὲ κατὰ Θεὸν μόνῳ τῷ πνεύματι, κατὰ τὸν θεῖον ἀπόστολον καὶ τοὺς ἀμφ᾽ αὐτόν, τοὺς ζῶντας μὲν οὐδαμῶς ἰδίαν ζωήν, ζῶντα δὲ τὸν Χριστὸν ἐν ἑαυτοῖς κατὰ μόνην ἔχοντας τὴν ψυχήν. Οὕτως οἱ διὰ τὸν Θεὸν ἐν τῷ αἰῶνι τούτῳ νεκροὶ σαρκὶ κρίνονται, θλίψεις\n\nκαὶ βασάνους πολλὰς καὶ στενοχωρίας ἔχοντες, καὶ διωγμοὺς καὶ μυρία πειρασμῶν εἴδη μετὰ χαρᾶς ὑπομένοντες.\n\nΗ (8). ΠΕΡΙ ΤΟΥ \"Ο ΘΕΟΣ ΦΩΣ ΕΣΤΙΝ\".\n\n8. ΕΡΩΤΗΣΙΣ Η' Ἐπειδὴ πάλιν λέγει ὁ ἅγιος Ἰωάννης ὁ Θεὸς φῶς ἐστι, καὶ πάλιν μετ᾽ ὀλίγα ἐὰν ἐν τῷ φωτὶ περιπατῶμεν, ὡς αὐτός ἐστιν ἐν τῷ φωτί, πῶς καὶ φῶς ὁ αὐτὸς λέγεται, καὶ ἐν τῷ φωτὶ εἶναι, ὡς ἄλλος ἐν ἄλλῳ; Ἀπόκρισις.","english":"For to this end the gospel was preached also to the dead, who are judged according to men in the flesh, so that they might live according to God in the spirit. Or again, he calls \"dead,\" perhaps covertly, those who carry about in their body the mortification of Jesus, to whom in truth, by reason of their very works, the divine Gospel has fittingly been given, since the Gospel introduces the denial of the life of the flesh and the confession of the spiritual life—those who are always dying according to man, I mean the human life in the flesh during this present age, but living according to God by the spirit alone, according to the divine Apostle and those with him, who live not at all their own life but have Christ living in themselves, according to the soul alone. Thus those who for God's sake in this age are dead in the flesh are judged, having tribulations and many torments and distresses, and enduring persecutions and countless kinds of temptations with joy.\n\nH (8). CONCERNING \"GOD IS LIGHT.\"\n\n8. QUESTION 8: Since again the holy John says that God is light, and again a little later, \"if we walk in the light, as he is in the light,\" how is the same one said to be both light and to be in the light, as one thing in another? Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Ὁ κατ᾽ οὐσίαν ἀληθῶς φῶς ὑπάρχων Θεὸς ἐν τοῖς ἐν αὐτῷ διὰ τῶν ἀρετῶν περιπατοῦσίν ἐστιν, ἀληθῶς φῶς γενομένοις. Ὥσπερ οὖν τὸ κατὰ μέθεξιν φῶς, ὡς οἱ ἅγιοι πάντες διὰ φιλοθεΐαν ἐν τῷ κατ᾽ οὐσίαν γίνονται φωτί, οὕτω τὸ κατ᾽ οὐσίαν ἐν τῷ κατὰ μέθεξιν φωτὶ διὰ φιλανθρωπίαν γίνεται φῶς. Ἐὰν οὖν ἐσμεν κατὰ τὴν ἀρετὴν καὶ τὴν γνῶσιν ὡς ἐν φωτὶ τῷ Θεῷ, καὶ αὐτὸς ὁ Θεός, ὡς φῶς, ἐν φωτί ἐστιν ἐν ἡμῖν. Ὁ γὰρ φύσει φῶς ὁ Θεὸς ἐν τῷ μιμήσει γίνεται φωτί, ὡς ἐν εἰκόνι ἀρχέτυπον. Ἢ μᾶλλον, φῶς ἐστιν ὁ Θεὸς καὶ Πατὴρ ἐν φωτί, δηλαδὴ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι, οὐκ ἄλλο καὶ ἄλλο καὶ ἄλλο φῶς ὑπάρχων, ἀλλὰ κατ᾽ οὐσίαν ἓν καὶ τὸ αὐτό, κατὰ τὸν τῆς ὑπάρξεως τρόπον τρισσοφαές. Θ (9). ΠΕΡΙ ΤΟΥ \"ΑΔΕΛΦΟΙ, ΝΥΝ ΤΕΚΝΑ ΘΕΟΥ ΕΣΜΕΝ ΚΑΙ ΟΥΠΩ ΕΦΑΝΕΡΩΘΗ ΤΙ ΕΣΟΜΕΘΑ\".\n\n9. ΕΡΩΤΗΣΙΣ Θ' Τί λέγει πάλιν ὁ ἅγιος Ἰωάννης ἀδελφοί, νῦν τέκνα Θεοῦ ἐσμεν, καὶ οὔπω ἐφανερώθη τί ἐσόμεθα; Εἰ οὔπω ἐφανερώθη τί ἐσόμεθα, πῶς ὁ ἅγιος Παῦλος λέγει ἡμῖν δὲ ἀπεκάλυψεν ὁ Θεὸς διὰ τοῦ Πνεύματος· τὸ γὰρ Πνεῦμα πάντα ἐρευνᾷ, καὶ τὰ βάθη τοῦ Θεοῦ; Πῶς δὲ καὶ τοιαῦτα φιλοσοφεῖ περὶ τοῦ τί ἐσόμεθα; Ἀπόκρισις.","english":"God, who truly is light in essence, is in those who walk in him through the virtues, having become truly light. Just as, then, the light by participation—as all the saints through love of God become in the light that is by essence—so the light that is by essence becomes, through love for humanity, in the light that is by participation. If, then, we are according to virtue and knowledge as in God who is light, then he himself, God, as light, is in light in us. For God, who is light by nature, becomes in the light that is by imitation, as the archetype in the image. Or rather, God the Father is light in light—that is, in the Son and the Holy Spirit—not being one light and another and another, but one and the same in essence, threefold in radiance according to the mode of his existence. 9. Concerning \"Beloved, now we are children of God, and it has not yet been revealed what we shall be.\"\n\n9. Question 9: Why does the holy John say again, \"Brethren, now we are children of God, and it has not yet been revealed what we shall be\"? If it has not yet been revealed what we shall be, how does the holy Paul say to us, \"God has revealed it to us through the Spirit; for the Spirit searches all things, even the deep things of God\"? And how does he also philosophize about such things concerning what we shall be? Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Ὁ μὲν ἅγιος εὐαγγελιστὴς Ἰωάννης τὸν τρόπον τῆς μελλούσης τῶν γενομένων ἐνταῦθα τέκνων τοῦ Θεοῦ διὰ τῶν κατὰ τὴν πίστιν ἀρετῶν θεώσεως ἠγνοηκέναι λέγει, μήπω φανερωθείσης τῆς αὐθυπάρκτου κατὰ τὸ εἶδος τῶν μελλόντων ἀγαθῶν ὑποστάσεως. Διὰ πίστεως γὰρ ἐνταῦθα περιπατοῦμεν, ἀλλ᾽ οὐ διὰ εἴδους. Ὁ δὲ ἅγιος Παῦλος τὸν ἐπὶ τοῖς μέλλουσιν ἀγαθοῖς θεῖον σκοπὸν λέγει δι᾽ ἀποκαλύψεως εἰληφέναι, οὐ μὴν αὐτὸν ἐγνωκέναι τὸν κατὰ τὸν θεῖον σκοπὸν τῆς ἐκθεώσεως τρόπον. Διὸ λέγει σαφῶς ἑαυτὸν ἑρμηνεύων κατὰ σκοπὸν διώκω πρὸς τὸ βραβεῖον τῆς ἄνω κλήσεως, γνῶναι δηλονότι θέλων ἐκ τοῦ παθεῖν τὸν τρόπον τῆς κατ᾽ ἐνέργειαν ἐκπληρώσεως τοῦ θείου καὶ αὐτῷ δι᾽ ἀποκαλύψεως ἐνταῦθα γνωσθέντος σκοποῦ τῆς ἐκθεωτικῆς τῶν ἀξιουμένων δυνάμεως. Συνᾴδουσιν οὖν οἱ ἀπόστολοι, διὰ τῆς δοκούσης ἐναντιοφανοῦς διδασκαλίας ἀλλήλοις συμπνέοντες, ὡς ὑφ᾽ ἑνὸς καὶ τοῦ αὐτοῦ κινούμενοι Πνεύματος. Ὁ μὲν γὰρ τοῦ τρόπου τῆς μελλούσης κατὰ τὴν χάριν θεώσεως ὁμολογεῖ τὴν ἄγνοιαν, ὁ δὲ τοῦ σκοποῦ μεγαλοφυῶς εἰσηγεῖται τὴν εἴδησιν.","english":"The holy evangelist John says that he did not know the manner of the future deification of the children of God who are born here through the virtues that accord with faith, since the self-subsistent substance, in respect of form, of the good things to come had not yet been made manifest. For here we walk by faith, but not by form. And the holy Paul says that he received the divine goal concerning the good things to come through revelation, but that he did not know the manner of deification that accords with the divine goal. Therefore he says, clearly interpreting himself: I press on toward the goal for the prize of the upward calling—wishing, evidently, to know from experience the manner of the actual fulfillment of the divine goal, which had been made known to him here through revelation, of the deifying power for those deemed worthy. The apostles, then, are in harmony, breathing together through teaching that appears contradictory, as being moved by one and the same Spirit. For the one confesses ignorance of the manner of the future deification according to grace, while the other nobly introduces knowledge of the goal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Ὅτι δὲ ταύτης ἔχεται τῆς γνώμης ὁ μέγας ἀπόστολος, αὐτὸς ἑαυτοῦ διὰ πάντων τῶν θείων αὐτοῦ λόγων μάρτυς καθέστηκεν, ποτὲ μὲν πᾶσαν καταργηθήσεσθαι φάσκων γνῶσιν καὶ προφητείαν, ποτὲ δὲ οὔπω λογιζόμενος ἑαυτὸν κατειληφέναι, ποτὲ δὲ δι᾽ ἐσόπτρου καὶ αἰνιγμάτων βλέπειν λέγων τὰ μέλλοντα καὶ εἶναι καιρὸν ὅτε τῆς πρόσωπον πρὸς πρόσωπον τῶν ἐλπιζομένων μεγάλης καὶ ὑπὲρ νόησιν ἀπολαύειν χάριτος, ποτὲ δὲ ἐκ μέρους γινώσκειν ὁμολογῶν καὶ ἐκ μέρους προφητεύειν, ποτὲ δὲ χρῆν αὐτὸν γνώσεσθαι καθὼς καὶ ἐπεγνώσθη διαρρήδην βοῶν, ὡς οὔπω δηλονότι γνοὺς τὸ\n\nγνωσθησόμενον. Καὶ συντόμως εἰπεῖν, τὸ ὅταν ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται τῷ ἀποστόλῳ εἰρημένον ταὐτὸν εἶναί μοι φαίνεται τῷ οὔπω ἐφανερώθη τί ἐσόμεθα λεχθέντι τῷ θεολόγῳ. Ι (10). ΠΕΡΙ ΤΟΥ \"Ο ΦΟΒΟΥΜΕΝΟΣ ΟΥ ΤΕΤΕΛΕΙΩΤΑΙ ΕΝ ΤΗ ΑΓΑΠΗ\". 10. ΕΡΩΤΗΣΙΣ Ι' Εἰ ὁ φοβούμενος οὐ τετελείωται ἐν τῇ ἀγάπῃ, πῶς οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις αὐτόν; Ἐὰν οὐκ ἔστιν ὑστέρημα, δῆλον ὅτι τετελείωται. Πῶς οὖν ὁ φοβούμενος οὐ τετελείωται;","english":"That the great apostle holds this opinion, he himself has become a witness to himself through all his divine words, sometimes declaring that all knowledge and prophecy will be abolished, sometimes not reckoning that he has yet attained, sometimes saying that he sees future things through a mirror and in riddles and that there is a time to enjoy the great and beyond-understanding grace of face to face with the things hoped for, sometimes confessing that he knows in part and prophesies in part, sometimes crying out plainly that he must know just as he was also known, as one who clearly has not yet known what will be known. And to speak briefly, the statement spoken by the apostle, \"when the perfect comes, what is in part will be abolished,\" seems to me to be the same as what was said by the theologian, \"it has not yet been revealed what we shall be.\" 10. Concerning \"The one who fears has not been perfected in love.\" Question 10: If the one who fears has not been perfected in love, how is there no deficiency for those who fear him? If there is no deficiency, it is clear that he has been perfected. How then has the one who fears not been perfected?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"Ἀπόκρισις.\n\nἩ καλὴ τῶν θείων Γραφῶν εὐταξία, κατὰ τὸν σωστικὸν τοῦ Πνεύματος θεσμὸν τῶν ἀπὸ τῆς ἐκτὸς κατὰ τὰ πάθη πληθύος ἐπὶ τὴν θείαν ἑνότητα κινουμένων τοὺς βαθμοὺς διορίζουσα, τοὺς μὲν εἰσαγομένους καὶ ἐπὶ τὰ πρόπυλά που τυγχάνοντας τῆς θείας αὐλῆς τῶν ἀρετῶν φοβουμένους ἐκάλεσεν, τοὺς δὲ κτησαμένους σύμμετρον ἕξιν τῶν κατὰ τὴν ἀρετὴν λόγων τε καὶ τρόπων οἶδεν ὀνομάζειν προκόπτοντας, τοὺς δὲ κατ᾽ αὐτὴν γνωστικῶς ἤδη γεγενημένους τῆς τῶν ἀρετῶν ἐκφαντικῆς ἀληθείας κορυφὴν προσαγορεύει τελείους. Οὔτε οὖν ὁ φοβούμενος τὸν Κύριον, ἀπεστρεμμένος διόλου τὴν κατὰ τὴν φθορὰν τῶν παθῶν ἀρχαίαν ἀναστροφὴν καὶ πᾶσαν ἑαυτοῦ τὴν διάθεσιν διὰ τὸν φόβον ἐκδεδωκὼς τοῖς θείοις προστάγμασι, ὑστερεῖ τινος καλοῦ τῶν εἰσαγομένοις πρεπόντων, κἂν οὔπω τὴν ἐν ἀρεταῖς ἕξιν ἐκτήσατο, καὶ τῆς ἐν τοῖς τελείοις λαλουμένης σοφίας γέγονε μέτοχος· οὔτε μὴν ὁ προκόπτων τῶν ἐπιβεβλημένων αὐτοῦ τῷ βαθμῷ καλῶν τινος ὑστερεῖ, κἂν τὴν αὐτὴν οὔπω τοῖς τελείοις ὑπερέχουσαν τῶν θείων ἐκτήσατο γνῶσιν.","english":"Answer.\n\nThe good order of the divine Scriptures, according to the saving ordinance of the Spirit, defines the degrees of those who are moved from the outward multitude that is according to the passions to the divine unity: it calls those who are being introduced and are somewhere at the forecourts of the divine court of the virtues, while still fearing, and it knows how to name as those making progress those who have acquired a proportionate state of the words and manners that are according to virtue, and it addresses as perfect those who have already become, in a gnostic manner, at the very summit of the truth that reveals the virtues. Therefore neither does the one who fears the Lord—having wholly turned away from the old way of life that is according to the corruption of the passions and having given over his entire disposition to the divine commandments because of fear—fall short of any good thing that is fitting for those being introduced, even if he has not yet acquired the state that is in the virtues, and has not become a partaker of the wisdom that is spoken among the perfect; nor indeed does the one making progress fall short of any of the good things that belong to his degree, even if he has not yet acquired the same knowledge of divine things that is superior among the perfect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Καὶ πάλιν οἱ μὲν τὴν πρακτικὴν ἀνδρικῶς μετιόντες φιλοσοφίαν, φόβου καὶ μνήμης τῶν μελλόντων θείων δικαιωτηρίων οὔπω τὴν ψυχὴν ἀπολύσαντες, νοείσθωσαν ἡμῖν οἱ φοβούμενοι, μηδενὸς μὲν κατὰ τὸν μακάριον Δαβὶδ ὑστεροῦντες καθάπαξ τῶν ὑπὲρ ἀληθείας ἀγωνιζομένων κατὰ τῆς ἀντικειμένης δυνάμεως, ὅμως δ᾽ οὖν ἔτι λειπόμενοι τῆς κατὰ νοῦν τῶν τελείων ἀκραιφνοῦς τῶν μυστικῶν θεαμάτων διαδόσεως. Οἱ δὲ τῆς θεωρητικῆς ἤδη μυστικῶς ἀξιωθέντες θεολογίας καὶ πάσης φαντασίας ὑλικῆς τὸν νοῦν καθαρὸν καταστήσαντες καὶ εἰκόνα τῆς θείας ὡραιότητος ὅλην ἀνελλιπῶς φέρουσαν τὴν ἐκμίμησιν, ἔστωσαν ἡμῖν οἱ ἀγαπῶντες.\n\nΟὐκ ἔστιν οὖν ὑστέρημα τοῖς φοβουμένοις κατὰ τὸν μακάριον Δαβίδ, ὡς φοβουμένοις, κἂν οὐκ ἔχῃ τὸ πλῆρες καὶ τέλειον τῆς ἀμέσου πρὸς τὸν λόγον ἑνώσεως κατὰ τὸ ἴσον τοῖς ἀγαπῶσι τὸν Κύριον ὁ φοβούμενος. Ἕκαστος γὰρ ἐν τῷ ἰδίῳ τάγματι καὶ τὴν ἠφορισμένην αὐτῷ μονὴν ἔχει τὸ τέλειον, κἂν ἄλλος ἄλλου κατὰ τὸ ποιὸν ἢ ποσὸν τῆς πνευματικῆς ἡλικίας ἐστὶν ὑψηλότερος. Ἐπειδὴ δὲ διττός ἐστιν ὁ φόβος κατὰ τὸ φοβήθητε δὲ μᾶλλον τὸν δυνάμενον καὶ σῶμα καὶ ψυχὴν ἀπολέσαι ἐν γεέννῃ, καὶ κατὰ τὸ ὁ φόβος Κυρίου ἁγνός, διαμένων εἰς αἰῶνα αἰῶνος, καὶ μέγας καὶ φοβερός ἐστιν ἐπὶ πάντας τοὺς περικύκλῳ αὐτοῦ, ζητητέον πῶς ἔξω βάλλει τὸν φόβον ἡ ἀγάπη, εἴπερ εἰς αἰῶνα αἰῶνος διαμένει, πῶς δὲ φοβερὸς ἔσται διαμένων ὁ Θεὸς εἰς τοὺς ἀπείρους αἰῶνας ἐπὶ πάντας τοὺς περικύκλῳ αὐτοῦ.","english":"And again, let those who manfully pursue the practical philosophy, not yet having released the soul from fear and the remembrance of the coming divine judgments, be understood by us as those who fear, lacking nothing at all, according to the blessed David, of those who contend for the truth against the opposing power, yet still falling short of the pure transmission of the mystical visions according to the mind of the perfect. But let those who have already been mystically deemed worthy of the contemplative theology, and who have established the mind pure from all material imagination and bearing the image of the divine beauty as a wholly and unfailingly complete imitation, be for us those who love.\n\nThere is, then, no deficiency for those who fear, according to the blessed David, insofar as they fear, even if the one who fears does not have the fullness and perfection of immediate union with the Word equally with those who love the Lord. For each, in his own rank, has the perfection of the abode appointed to him, even if one is higher than another in quality or quantity of spiritual stature. But since fear is twofold—according to \"but rather fear him who is able to destroy both body and soul in Gehenna,\" and according to \"the fear of the Lord is pure, enduring forever and ever, and it is great and fearful over all those around him\"—it must be asked how love casts out fear, if indeed it endures forever and ever, and how God, enduring through the boundless ages, will be fearful over all those around him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Ἢ μᾶλλον, ἐπειδή, καθὼς ἔφην, διττός ἐστιν ὁ φόβος, ὁ μὲν ἁγνὸς ὁ δὲ οὐχ ἁγνόςοἷον, ὁ μὲν ἐπὶ πλημμελήμασι κατ᾽ ἐκδοχὴν κολάσεως συνιστάμενος φόβος, αἰτίαν ἔχων τῆς οἰκείας γενέσεως τὴν ἁμαρτίαν, ὡς οὐχ ἁγνός, οὐκ ἔσται διαπαντός, τῇ ἁμαρτίᾳ διὰ τῆς μετανοίας συναφανιζόμενος, ὁ δὲ ἁγνὸς φόβος, ὁ δίχα τῆς ἐπὶ\n\nπλημμελήμασι μνήμης ἀεὶ συνεστώς, οὐκ ἀπογενήσεταί ποτε, διότιπερ οὐσιωδῶς ἐμπέφυκέ πως τῷ Θεῷ πρὸς τὴν κτίσιν, ποιούμενος ἔκδηλον αὐτοῦ πᾶσι τὴν φυσικὴν αἰδεσιμότητα τῆς ὑπὲρ πᾶσαν βασιλείαν τε καὶ δύναμιν ὑπεροχῆς, ὁ τοίνυν μὴ φοβούμενος τὸν Θεὸν ὡς κριτήν, ἀλλ᾽ αἰδούμενος αὐτὸν διὰ τὴν ὑπερβάλλουσαν τῆς ἀπείρου δυνάμεως ὑπεροχήν, οὐκ ἔχει δικαίως ὑστέρημα, τέλειος ὑπάρχων ἐν τῇ ἀγάπῃ, μετ᾽ αἰδοῦς καὶ τῆς πρεπούσης σεβασμιότητος ἀγαπῶν τὸν Θεόν, καὶ οὗτός ἐστιν ὁ κτησάμενος τὸν διαμένοντα φόβον εἰς αἰῶνα αἰῶνος, καὶ οὐκ ἔστιν αὐτῷ ὑστέρημα τὸ παράπαν οὐδέν. Συνᾴδουσιν οὖν ἀλλήλοις ὅ τε προφήτης καὶ ὁ εὐαγγελιστής, ὁ μὲν λέγων μὴ εἶναι τοῖς κατὰ τὸν ἁγνὸν φόβον τὸν Κύριον φοβουμένοις ὑστέρημα, ὁ δὲ τὸν φοβούμενον ὡς κριτὴν διὰ τὴν ἐρρυπωμένην συνείδησιν μὴ εἶναι τέλειον ἐν τῇ ἀγάπῃ. Κατὰ ταύτην τὴν ἐκδοχὴν τυχὸν καὶ ἐπὶ πάντας τοὺς περικύκλῳ αὐτοῦ φοβερός ἐστιν ὁ Θεός, ὡς ἐγκεκραμένην φόβῳ ποιῶν τὴν τῶν ἀγαπώντων αὐτὸν καὶ περὶ αὐτὸν γενησομένων ἀγάπην. Φόβου γὰρ καθ᾽ ἑαυτὴν κεχωρισμένη ἡ ἀγάπη εἰς καταφρόνησιν πέφυκεν ὡς τὰ πολλὰ μεταπίπτειν, μὴ οἷον στομουμένης φόβῳ τῆς ἐξ αὐτῆς τικτομένης φυσικῶς παρρησίας.","english":"Or rather, since, as I said, fear is twofold, the one pure and the other not pure—for instance, the fear that arises from offenses in expectation of punishment, having sin as the cause of its own origin, being not pure, will not endure forever, being made to vanish together with sin through repentance; but the pure fear, which exists forever without the remembrance of offenses, will never pass away, because it has somehow been implanted essentially in God in relation to creation, making manifest to all his natural reverence for the preeminence that is above every kingdom and power. Therefore, the one who does not fear God as a judge, but reveres him because of the surpassing excellence of his infinite power, has no deficiency, being perfect in love, loving God with reverence and the fitting awe; and this is the one who has acquired the fear that endures forever and ever, and he has no deficiency at all. The prophet and the evangelist therefore agree with each other: the one says that those who fear the Lord with pure fear have no deficiency, while the other says that the one who fears him as a judge because of a defiled conscience is not perfect in love. In this sense, perhaps, God is also fearful to all those around him, since he makes the love of those who love him and will be around him mixed with fear. For love, when separated from fear by itself, is naturally prone for the most part to fall into contempt, unless, as it were, the boldness naturally born from it is tempered by fear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Τί δὲ βούλεται τὸ περικύκλῳ αὐτοῦ λεγόμενον, εἰ δοκεῖ, κατανοήσωμεν. Ὁ γὰρ κυκλούμενος καὶ ἐμπρὸς καὶ ὀπίσω καὶ ἐκ δεξιῶν καὶ ἐξ ἀριστερῶν ἔχει τοὺς περικυκλοῦντας αὐτόν. Ἐπειδὴ τοίνυν καὶ ὁ Κύριος ἔχει τοὺς περικυκλοῦντας, νοήσωμεν τοὺς μὲν ὀπίσω τοὺς διὰ τῶν ἐντολῶν κατὰ τὴν πρακτικὴν ἀρετὴν ἀμέμπτως ὀπίσω Κυρίου τοῦ Θεοῦ πορευθέντας, τοὺς ἐξ ἀριστερῶν δὲ τοὺς τὴν φυσικὴν ἐν πνεύματι θεωρίαν μετὰ τῆς τῶν κριμάτων εὐσεβοῦς ἀναλήψεως κατορθώσανταςφησὶ γὰρ περὶ τῆς σοφίας ἡ τῶν Παροιμιῶν βίβλος ἐν δὲ τῇ ἀριστερᾷ αὐτῆς πλοῦτος καὶ δόξα, τοὺς ἐκ δεξιῶν δὲ τοὺς καθαρὰν αἰσθητῆς φαντασίας δεξαμένους τὴν ἄϋλον γνῶσιν τῶν νοητῶνἐν γὰρ τῇ δεξιᾷ αὐτῆς, φησί, ἔτη ζωῆς, τοὺς δὲ ἐμπρὸς τοὺς δι᾽ ὑπερβάλλουσαν περὶ τὸ θεῖον κάλλος ἐρωτικὴν τῆς κατὰ νοῦν ἐφέσεως ζέσιν ἀξιωθέντας τῆς πρόσωπον πρὸς πρόσωπον ἀπολαύσεως. Εἰ δὲ καὶ ἄλλος ἐστὶ περὶ τούτου μείζων λόγος καὶ ὑψηλότερος, ὑμῖν καὶ τοῖς καθ᾽ ὑμᾶς θείοις ἀνδράσιν ἐστὶ ληπτός. ΙΑ (11). ΠΕΡΙ ΤΟΥ ΤΙΣ Η ΑΡΧΗ ΤΩΝ ΜΗ ΤΗΡΑΣΑΝΤΩΝ ΑΥΤΗΝ ΑΓΓΕΛΩΝ. 11. ΕΡΩΤΗΣΙΣ ΙΑ' Τίς ἡ ἀρχὴ τῶν μὴ τηρησάντων αὐτὴν ἀγγέλων, καὶ τί τὸ οἰκητήριον ὃ ἀπέλιπον, καὶ τίνες οἱ ἀΐδιοι δεσμοί, καὶ τί ὁ ζόφος ὑφ᾽ ὃν τετήρηνται, καὶ τί ἐν τῇ κρίσει τῆς μεγάλης ἡμέρας πείσονται;","english":"Let us consider, if it seems good, what is meant by the phrase \"round about him.\" For he who is encircled has those encircling him both in front and behind and on the right and on the left. Since, then, the Lord also has those who encircle him, let us understand those behind as those who have walked blamelessly behind the Lord God through the commandments according to the practical virtue; those on the left as those who have accomplished the natural contemplation in the Spirit together with the pious reception of the judgments—for the book of Proverbs says concerning Wisdom, \"and in her left hand are riches and glory\"; those on the right as those who have received the immaterial knowledge of intelligible things, pure from sensible imagination—for \"in her right hand,\" it says, \"are years of life\"; and those in front as those who, through an erotic fervor of the mind's aspiration surpassing the divine beauty, have been deemed worthy of enjoyment face to face. But if there is also another account concerning this, greater and more lofty, it is for you and the divine men among you to receive. 11. QUESTION 11: What is the beginning of the angels who did not keep it, and what is the dwelling place they abandoned, and what are the eternal bonds, and what is the darkness under which they are kept, and what will they suffer in the judgment of the great day?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Ἀπόκρισις.\n\nὉ μὲν ἀκριβὴς περὶ τούτων λόγος τοῖς ἀποστολικοῖς τὴν διάνοιαν μόνοις ἔστω τετηρημένος, τοῖς ἀμέσως παρὰ τοῦ Λόγου διδαχθεῖσι τήν τε τῶν ὄντων γνῶσιν ἀψευδῆ καὶ τῆς ἐπὶ τοῖς οὖσι σοφῆς προνοίας τὴν ἀγαθὴν καὶ δικαίαν διεξαγωγήν, οἷα μηδὲν ἑαυτῶν καὶ τοῦ Λόγου κατὰ νοῦν ἀφεῖσι κωλυτικὸν διατείχισμα.\n\nὍσον δ᾽ οὖν εἰς ἐμὲ φθάνει τὸν κάτω καὶ πολλὰ ἔχοντα τῆς τοῦ Λόγου πρὸς ἐμὲ κωλύματα διαβάσεως, ἀρχὴ τῶν μὴ τηρησάντων αὐτὴν ἀγγέλων ἐστὶν ὁ λόγος τυχόν, καθ᾽ ὃν ἐκτίσθησαν, ἢ ἡ δοθεῖσα πρὸς ἐκθέωσιν αὐτοῖς κατὰ χάριν φυσικὴ δυναστεία, ἢ πάλιν ἡ κατὰ τὴν ἀξίαν τῆς χάριτος τάξις τῆς στάσεως. Τὸ δὲ οἰκητήριόν ἐστιν ἢ ὁ οὐρανὸς ἢ ἡ κατὰ τὴν ἕξιν τῶν ὑπὲρ ἔννοιαν ἀγαθῶν σοφία, ἣν οἰκεῖν ἐδημιουργήθησανοἶδε γὰρ καὶ σοφίας οἶκον ὀνομάζειν ὁ λόγος, ἢ ἡ φρουρητικὴ τῶν δοθέντων αὐτοῖς φυσικῶν τε καὶ ἐπικτήτων ἀγαθῶν ἐπισκοπὴ τῆς\n\nἀχράντου θεότητος, ἣν ἀπέλιπον τυραννήσαντες. Ἀΐδιοι δὲ δεσμοί εἰσιν ἡ κατὰ γνώμην αὐτῶν παντελής τε καὶ διηνεκὴς περὶ τὸ καλὸν ἀκινησία, καθ᾽ ἣν οὐδαμῶς οὐδέποτε θείας ἀνέσεως ἀπολαύουσιν, ἢ πάλιν ἡ διὰ τὴν ἡμῶν σωτηρίαν τῆς καθ᾽ ἡμῶν μανίας αὐτοὺς ἐπέχουσα κατὰ πρόνοιαν τοῦ Θεοῦ δύναμις, μὴ συγχωροῦσα προβῆναι τῆς αὐτῶν πονηρίας τὰ καθ᾽ ἡμῶν μηχανήματα. Ζόφος δέ ἐστιν ἡ παντελὴς καὶ ὁλόκληρος τῆς θείας ἄγνοια χάριτος· καθ᾽ ἣν διόλου γνωμικῶς ποιωθέντες, τῆς μακαρίας καὶ παμφαοῦς τοῦ ἀκηράτου φωτὸς ἐστέρηνται διαδόσεως, περὶ τὸ μὴ ὂν πᾶσαν τὴν δοθεῖσαν αὐτοῖς κατὰ φύσιν νοερὰν δύναμιν ἀναλώσαντες.","english":"Answer.\n\nThe precise account of these matters must be kept for those whose understanding is apostolic alone—those taught directly by the Word both the unerring knowledge of things that exist and the good and just ordering of the wise providence over things that exist, since they have left no obstructive wall in their minds, neither of themselves nor of the Word.\n\nBut as far as it reaches me—one who is below and has many hindrances to the Word's passage toward me—the beginning of the angels who did not keep it is perhaps the word according to which they were created, or the natural dominion given to them by grace for deification, or again the order of their station according to the worthiness of grace. And their dwelling is either heaven or the wisdom according to the state of goods beyond understanding, which these were made to dwell in—for the word is accustomed also to call wisdom a house—or the guardian oversight of the immaculate divinity over the natural and acquired goods given to them, which they abandoned when they tyrannized. And eternal bonds are their complete and perpetual immobility according to their own will toward the good, by which they never at any time enjoy divine remission, or again the power that, by God's providence, restrains their madness against us for the sake of our salvation, not permitting the devices of their wickedness against us to proceed. And darkness is the complete and entire ignorance of divine grace, by which, having been wholly disposed according to their own will, they are deprived of the blessed and all-radiant transmission of the undefiled light, having consumed all the noetic power given to them by nature upon what is not.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"Τί δὲ πείσονται κατὰ τὴν φοβερὰν ἡμέραν τῆς κρίσεως μόνος οἶδεν ὁ δίκαιος κριτής, ὁ κατ᾽ ἀξίαν ἑκάστῳ δικαίαν ἀφορίζων τὴν ἀμοιβὴν καὶ τῷ μέτρῳ τῆς κακίας ἴσον πρεπόντως τὸ εἶδος διανέμων τῆς κρίσεως καὶ πρόσφορον τὴν ἐπ᾽ αἰῶσιν ἀτελευτήτοις ψῆφον συνεκφέρων μετὰ δικαιοσύνης τοῖς ἀγαθοῖς αὐτοῦ δόγμασιν.\n\nΙΒ (12). ΠΕΡΙ ΤΟΥ ΤΙΣ Ο ΑΠΟ ΤΗΣ ΣΑΡΚΟΣ ΕΣΠΙΛΩΜΕΝΟΣ ΧΙΤΩΝ. 12. ΕΡΩΤΗΣΙΣ ΙΒ' Τίς ὁ ἀπὸ τῆς σαρκὸς ἐσπιλωμένος χιτών;\n\nἈπόκρισις.\n\nὉ πολλοῖς πλημμελήμασι τῶν ἐκ τῆς σαρκὸς παθημάτων κεκηλιδωμένος βίος χιτών ἐστιν ἐσπιλωμένος. Ὡς ἔκ τινος γὰρ ἐνδύματος τῆς κατὰ τὸν βίον ἀναστροφῆς ἕκαστος τῶν ἀνθρώπων διαφαίνεσθαι πέφυκεν, εἴτε δίκαιος εἴτε ἄδικος, ὁ μὲν χιτῶνα καθαρὸν ἔχων τὸν ἐνάρετον βίον, ὁ δὲ πονηροῖς ἐσπιλωμένην ἔργοις τὴν ζωὴν κεκτημένος.\n\nἪ μᾶλλον, ἐσπιλωμένος ἀπὸ τῆς σαρκός ἐστι χιτὼν ἡ κατὰ συνείδησιν μορφοῦσα διὰ τῆς μνήμης τῶν ἐκ τῆς σαρκὸς πονηρῶν κινημάτων τε καὶ ἐνεργημάτων τὴν ψυχὴν ἕξις τε καὶ διάθεσις· ἣν ὁρῶσα διαπαντὸς καθάπερ χιτῶνά τινα περὶ ἑαυτήν, δυσωδίας πληροῦται παθῶν. Ὡς γὰρ ἀπὸ τοῦ πνεύματος διὰ τῶν ἀρετῶν ἀλλήλαις κατὰ λόγον συνυφαινομένων ἀφθαρσίας γίνεται τῇ ψυχῇ χιτών, ὃν ἐνδυσαμένη γίνεται καλὴ καὶ ἐπίδοξος, οὕτως καὶ ἀπὸ τῆς σαρκός, τῶν παθῶν ἀλλήλοις κατὰ τὴν ἀλογίαν συνυφαινομένων, γίνεταί τις χιτὼν ἀκάθαρτος καὶ ἐσπιλωμένος, ἐξ ἑαυτοῦ δεικνὺς γνώριμον τὴν ψυχήν, μορφὴν ἄλλην αὐτῇ καὶ εἰκόνα παρὰ τὴν θείαν ἐνθέμενος. ΙΓ (13). ΠΕΡΙ ΤΟΥ \"ΤΑ ΓΑΡ ΑΟΡΑΤΑ ΑΥΤΟΥ ΑΠΟ ΚΤΙΣΕΩΣ ΚΟΣΜΟΥ ΤΟΙΣ ΠΟΙΗΜΑΣΙ ΝΟΟΥΜΕΝΑ ΚΑΘΟΡΑΤΑΙ\".","english":"What they will suffer on the fearful day of judgment, the righteous Judge alone knows—he who assigns to each a just recompense according to worth, and distributes the form of judgment equally and fittingly to the measure of wickedness, and brings forth with justice a verdict suited to endless ages, in accordance with his good decrees.\n\n12. QUESTION 12: What is the garment defiled by the flesh?\n\nAnswer.\n\nThe life stained by many transgressions of the passions that come from the flesh is a defiled garment. For each person is naturally made manifest, as it were, by some garment—the conduct of his life—whether righteous or unrighteous: the one having a clean garment, the virtuous life; the other possessing a life defiled by evil deeds.\n\nOr rather, the garment defiled by the flesh is the habitual state and disposition that, through the memory of the evil motions and activities that come from the flesh, forms the soul according to conscience; seeing this always wrapped around itself like a garment, the soul is filled with the foul odor of the passions. For just as from the Spirit, through the virtues woven together with one another according to reason, there comes to the soul a garment of incorruption, which when she puts on she becomes beautiful and glorious, so too from the flesh, when the passions are woven together with one another in unreason, there comes to be a certain unclean and defiled garment, making the soul known from itself, imposing upon her another form and image contrary to the divine.\n\n13. Concerning \"For the invisible things of him from the creation of the world are clearly seen, being understood by the things that are made.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"13. ΕΡΩΤΗΣΙΣ ΙΓ' Τί ἐστι τὰ γὰρ ἀόρατα αὐτοῦ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται, ἥ τε ἀΐδιος αὐτοῦ δύναμις καὶ θειότης; Τίνα τὰ ἀόρατα τοῦ Θεοῦ, καὶ τίς ἡ ἀΐδιος αὐτοῦ δύναμις καὶ θειότης;\n\nἈπόκρισις.\n\nΟἱ τῶν ὄντων λόγοι προκαταρτισθέντες τῶν αἰώνων ἐν τῷ Θεῷ, καθὼς οἶδεν αὐτός, ἀόρατοι ὄντες, οὓς καὶ ἀγαθὰ θελήματα καλεῖν τοῖς θείοις ἐστὶν ἔθος ἀνδράσιν, ἀπὸ τῶν ποιημάτων νοούμενοι καθορῶνται. Πάντα γὰρ τὰ ποιήματα τοῦ Θεοῦ κατὰ φύσιν μετὰ τῆς δεούσης ἐπιστήμης γνωστικῶς ὑφ᾽ ἡμῶν θεωρούμενα τοὺς καθ᾽ οὓς γεγένηνται λόγους κρυφίως ἡμῖν ἀπαγγέλλουσι καὶ τὸ ἐφ᾽ ἑκάστῳ ποιήματι θεῖον σκοπὸν ἑαυτοῖς συνεκφαίνουσιν, καθ᾽ ὃ καὶ οἱ οὐρανοὶ διηγοῦνται δόξαν Θεοῦ, καὶ τὸ στερέωμα τὴν τῶν χειρῶν ἀναγγέλλει ποίησιν. Ἀΐδιος δὲ δύναμίς\n\nἐστι καὶ θειότης ἡ συνεκτικὴ τῶν ὄντων πρόνοια καὶ ἡ κατ᾽ αὐτὴν ἐκθεωτικὴ τῶν προνοουμένων ἐνέργεια.\n\nἪ τάχα τὰ ἀόρατα τοῦ Θεοῦ εἰσιν οὐκ ἄλλό τι παρὰ τὴν ἀΐδιον αὐτοῦ δύναμιν καὶ θειότητα, ἔχουσας διαπρυσίους κήρυκας τὰς τῶν γεγονότων ὑπερφυεῖς μεγαλοπρεπείας. Ὡς γὰρ ἐκ τῶν ὄντων τὸν κυρίως ὄντα Θεὸν ὅτι ἔστι πιστεύομεν, οὕτως ἐκ τῆς τῶν ὄντων οὐσιώδους κατ᾽ εἶδος διαφορᾶς τὴν κατ᾽ οὐσίαν ἔμφυτον αὐτοῦ σοφίαν ὑφεστῶσαν καὶ τῶν ὄντων συνεκτικὴν διδασκόμεθα· καὶ πάλιν, ἐκ τῆς οὐσιώδους κατ᾽ εἶδος τῶν ὄντων κινήσεως τὴν κατ᾽ οὐσίαν ἔμφυτον αὐτοῦ ζωὴν ὑφεστῶσαν καὶ τῶν ὄντων συμπληρωτικὴν μανθάνομεν, ἐκ τῆς κατὰ τὴν κτίσιν σοφῆς θεωρίας τὸν περὶ τῆς ἁγίας Τριάδος, Πατρὸς λέγω καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, λόγον λαμβάνοντες·","english":"QUESTION 13: What is the meaning of \"For his invisible things from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and divinity\"? What are the invisible things of God, and what is his eternal power and divinity?\n\nAnswer.\n\nThe principles of beings, pre-established in God before the ages, as he himself knows, being invisible—which the divine men are accustomed to call also good wills—are clearly seen, being understood from the things that are made. For all the works of God, when contemplated by us in a knowing manner according to nature with the fitting knowledge, secretly declare to us the principles according to which they came to be, and together reveal to themselves the divine purpose in each work, in accordance with which the heavens also declare the glory of God, and the firmament announces the work of his hands. And his eternal power and divinity is the providence that holds together beings, and the deifying activity according to it of those under providence.\n\nOr perhaps the invisible things of God are nothing other than his eternal power and divinity, which have as their most clear heralds the transcendent magnificences of things that have come to be. For just as from beings we believe that God, who truly is, exists, so from the substantial difference of beings according to species we are taught that his wisdom, innate according to substance, subsists and holds together beings; and again, from the substantial motion of beings according to species we learn that his life, innate according to substance, subsists and completes beings, receiving the account concerning the holy Trinity—I mean Father, Son, and Holy Spirit—from the wise contemplation of creation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"Θεοῦ γὰρ ἀΐδιός ἐστιν, ὡς ὁμοούσιος, δύναμις ὁ Λόγος, καὶ θειότης ἀΐδιος τὸ ὁμοούσιον ἅγιον Πνεῦμα. Κατάκριτοι τοιγαροῦν οἱ μὴ συνδιδαχθέντες ἐκ τῆς τῶν ὄντων θεωρίας τὴν αἰτίαν τῶν ὄντων καὶ τὰ κατὰ φύσιν τῆς αἰτίας ἴδια, τὴν δύναμιν λέγω καὶ τὴν θειότητα. Βοᾷ τοίνυν ἡ κτίσις διὰ τῶν ἐν αὐτῇ ποιημάτων καὶ οἷον ἀπαγγέλλει τοῖς νοερῶς δυναμένοις ἀκούειν τὴν ἰδίαν αἰτίαν τριαδικῶς ὑμνουμένην, λέγω δὲ τὸν Θεὸν καὶ Πατέρα, καὶ τὴν ἄφραστον αὐτοῦ δύναμιν καὶ τὴν θειότητα, ἤγουν τὸν μονογενῆ Λόγον καὶ τὸ Πνεῦμα τὸ ἅγιον. Ταῦτα γάρ εἰσι τὰ ἀόρατα τοῦ Θεοῦ τὰ ἀπὸ τῆς κτίσεως τοῦ κόσμου νοήσει καθορώμενα. ΣΧΟΛΙΟΝ 1. Ὅτι ἐκ τῶν ὄντων, φησίν, τὸν τῶν ὄντων γινώσκομεν αἴτιον· καί ἐκ τῆς διαφορᾶς τῶν ὄντων τήν ἐνυπόστατον τοῦ ὄντος διδασκόμεθα σοφίαν· καί ἐκ τῆς τῶν ὄντων φυσικῶς κινήσεως, τήν ἐνυπόστατον τοῦ ὄντος μανθάνομεν ζωήν, τήν τῶν ὄντων ζωοποιόν δύναμιν, τό Πνεῦμα τό ἅγιον. ΙΔ (14). ΠΕΡΙ ΤΟΥ \"ΚΑΙ ΕΣΕΒΑΣΘΗΣΑΝ ΚΑΙ ΕΛΑΤΡΕΥΣΑΝ ΤΗ ΚΤΙΣΗ ΠΑΡΑ ΤΟΝ ΚΤΙΣΑΝΤΑ\".","english":"For the Logos is the eternal power of God, as being of the same essence, and the Holy Spirit, being of the same essence, is the eternal divinity. Therefore those are condemned who have not been taught together from the contemplation of things that exist the cause of things that exist and the properties that belong by nature to the cause—I mean the power and the divinity. The creation therefore cries out through the works within it and, as it were, announces to those able to hear with the mind its own cause hymned in a threefold manner—I mean God and the Father, and His ineffable power and the divinity, that is, the only-begotten Logos and the Holy Spirit. For these are the invisible things of God, which from the creation of the world are perceived by the mind. SCHOLION 1. That from things that exist, he says, we know the cause of things that exist; and from the difference of things that exist we are taught the subsistent wisdom of the One who exists; and from the natural motion of things that exist we learn the subsistent life of the One who exists, the life-giving power of things that exist, the Holy Spirit. 14. CONCERNING \"AND THEY WORSHIPPED AND SERVED THE CREATURE RATHER THAN THE CREATOR\".","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"14. ΕΡΩΤΗΣΙΣ ΙΔ' Τί ἐστι καὶ ἐσεβάσθησαν καὶ ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα; Τί ἐστι σέβας καὶ τί ἐστι λατρεία;\n\nἈπόκρισις.\n\nΣέβας ἐστὶν ἡ μετὰ πίστεως προσκύνησις τοῦ θείου, λατρεία δὲ ἡ διὰ τῶν ἔργων θεραπεία. Τοῦτο δὲ τὸ σέβας, ἤγουν τὴν πίστιν, ἐπὶ τὴν κτίσιν μεταβιβάσαντες οἱ ἄνθρωποι παρὰ τὸν κτίσαντα προσεκύνουν, πιστεύοντες δαιμονίοις, καὶ ἐλάτρευον, τὴν διὰ τῶν πονηρῶν ἔργων αὐτοῖς θεραπείαν προσάγοντες. Ἡμεῖς δέ, τὸν Θεὸν σέβοντες διὰ τῆς εἰς αὐτὸν πίστεως, σπουδάσωμεν καὶ λατρείαν αὐτῷ προσαγαγεῖν καθαρὰν τὴν διὰ τῶν ἀρετῶν τετελειωμένην πολιτείαν.\n\nΙΕ (15). ΠΕΡΙ ΤΟΥ \"ΤΟ ΓΑΡ ΑΦΘΑΡΤΟΝ ΣΟΥ ΠΝΕΥΜΑ ΕΣΤΙΝ ΕΝ ΠΑΣΙΝ\". 15. ΕΡΩΤΗΣΙΣ ΙΕ' Τί ἐστι τὸ γὰρ ἄφθαρτόν σου Πνεῦμά ἐστιν ἐν πᾶσι· διὸ τοὺς παραπίπτοντας κατὰ μικρὸν ἐλέγχεις; Εἰ περὶ τοῦ ἁγίου Πνεύματος λέγει, πῶς εἰς ἀσύνετον καρδίαν σοφία οὐκ εἰσελεύσεται οὐδὲ κατοικήσει ἐν σώματι καταχρέῳ ἁμαρτίαις; Ἐσημειωσάμην δὲ τοῦτο διὰ τὸ ἁπλῶς εἰπεῖν ἐν πᾶσιν. Ἀπόκρισις.","english":"14. Question 14: What is the meaning of \"they revered and served the creature rather than the Creator\"? What is reverence, and what is service?\n\nAnswer.\n\nReverence is the worship of the divine with faith, while service is the care shown through works. This reverence, that is, faith, men transferred to the creature, and worshipped rather than the Creator, believing in demons, and they served them, offering them care through evil works. But let us, who revere God through faith in him, be zealous also to offer him pure service, a way of life perfected through the virtues.\n\n15. Concerning \"For your imperishable Spirit is in all things.\" Question 15: What is the meaning of \"For your imperishable Spirit is in all things; therefore you reprove those who fall away little by little\"? If it speaks of the Holy Spirit, how will wisdom not enter into an unintelligent heart, nor dwell in a body burdened with sins? I noted this because of the phrase \"in all things\" being used without qualification. Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Τὸ Πνεῦμα τὸ ἅγιον οὐδενὸς ἄπεστι τῶν ὄντων, καὶ μάλιστα τῶν λόγου καθοτιοῦν μετειληφότων. Συνεκτικὸν γὰρ ὑπάρχει τῆς ἑκάστου γνώσεως, ὅτι Θεὸς\n\nκαὶ Θεοῦ Πνεῦμα κατὰ δύναμιν προνοητικῶς διὰ πάντων χωροῦν καὶ τὸν ἐν ἑκάστῳ κατὰ φύσιν λόγον ἀνακινοῦν καὶ δι᾽ αὐτοῦ πρὸς συναίσθησιν τῶν πλημμελῶς παρὰ τὸν θεσμὸν τῆς φύσεως πεπραγμένων ἄγον τὸν αἰσθανόμενον καὶ τὴν προαίρεσιν εὔεικτον ἔχοντα πρὸς ὑποδοχὴν τῶν ἐκ φύσεως ὀρθῶν λογισμῶν. Ἀμέλει τοι πολλοὺς εὑρίσκομεν καὶ τῶν ἄγαν βαρβάρων καὶ νομάδων ἀνθρώπων καλοκἀγαθίας μεταποιουμένους καὶ τοὺς ἀνέκαθεν κρατήσαντας ἐν αὐτοῖς θηριώδεις ἀθετοῦντας νόμους.\n\nΟὕτω μὲν οὖν ἐν πᾶσιν ἁπλῶς ἐστι τὸ Πνεῦμα τὸ ἅγιον. Προσδιωρισμένως δὲ καὶ κατ᾽ ἄλλην ἐπίνοιάν ἐστιν ἐν πᾶσι τοῖς κατὰ νόμον ὡς νομοθετητικὸν καὶ προαγορευτικὸν μελλόντων μυστηρίων, ἐμποιοῦν αὐτοῖς αἴσθησιν μὲν τῆς τῶν ἐντολῶν παραβάσεως, ἐπιστήμην δὲ τῆς προαγορευθείσης κατὰ Χριστὸν τελειότητος. Ὅθεν κἀκ τούτων πολλοὺς εὑρίσκομεν τὴν μὲν παλαιὰν καὶ ἐν σκιαῖς κειμένην καταλιμπάνοντας λατρείαν, πρὸς δὲ τὴν νέαν καὶ μυστικὴν προθύμως μεταβαλλομένους.","english":"The Holy Spirit is absent from none of existing things, and especially not from those that have in any way partaken of reason. For it is the cohesive principle of each one's knowledge, since it is God and the Spirit of God, penetrating all things providentially according to their capacity and stirring up the natural principle of reason in each, and through it leading the one who perceives and whose choice is readily inclined to receive the right thoughts that come from nature toward an awareness of the things done amiss contrary to the ordinance of nature. Indeed, we find many even among the utterly barbarous and nomadic peoples who pursue nobility of conduct and reject the bestial laws that prevailed among them from of old.\n\nIn this way, then, the Holy Spirit is simply present in all things. But in a more specific sense, and according to another conception, it is present in all those who are under the law, as the one who legislates and foretells the mysteries to come, implanting in them a perception of the transgression of the commandments and a knowledge of the perfection foretold in Christ. Hence we find many of these also abandoning the old worship that lies in shadows and eagerly turning to the new and mystical worship.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"Ἔστι δὲ πρὸς τοῖς εἰρημένοις τρόποις καὶ ἐν πᾶσι τοῖς τὸ θεῖον καὶ θεοποιὸν ὄντως ὄνομα τοῦ Χριστοῦ κληρωσαμένοις διὰ τῆς πίστεως οὐ μόνον ὡς φρουρητικὸν καὶ προνοητικῶς λόγου τοῦ κατὰ φύσιν ἀνακινητικὸν καὶ ὡς δεικτικὸν τῆς τῶν ἐντολῶν παραβάσεως καὶ φυλακῆς καὶ τῆς κατὰ Χριστὸν ἐξαγγελτικὸν προαγορεύσεως, ἀλλὰ καὶ ὡς δημιουργικὸν τῆς κατὰ χάριν διὰ τῆς πίστεως δοθείσης υἱοθεσίας. Ὡς γὰρ σοφίας ποιητικὸν ἐν μόνοις ἐκείνοις γίνεται τοῖς καὶ ψυχὴν καὶ σῶμα καθαρθεῖσι διὰ τῆς τῶν ἐντολῶν ἀκριβοῦς συνασκήσεως, ὡς οἰκείοις προσομιλοῦν διὰ τῆς ἁπλῆς καὶ ἀΰλου γνώσεως καὶ τὸν νοῦν αὐτῶν ταῖς ἀχράντοις τῶν ἀρρήτων νοήσεσι πρὸς ἐκθέωσιν ἐντυποῦν. Ἔστιν οὖν ἐν πᾶσι μὲν ἁπλῶς, καθ᾽ ὃ πάντων ἐστὶ συνεκτικὸν καὶ προνοητικὸν καὶ τῶν φυσικῶν σπερμάτων ἀνακινητικόν, προσδιωρισμένως δὲ καὶ ἐν πᾶσι τοῖς ἐν νόμῳ, καθότι τῆς τῶν ἐντολῶν ἐστιν ὑποδεικτικὸν παραβάσεως καὶ τῆς κατὰ Χριστὸν προαγορευθείσης ἐπαγγελίας φωτιστικόν, ἐν δὲ πᾶσι τοῖς κατὰ Χριστόν, πρὸς τοῖς εἰρημένοις, ὡς υἱοθετητικόν. Ὡς δὲ σοφίας ποιητικὸν ἐν οὐδενὶ τῶν εἰρημένων ἐστὶν ἁπλῶς, πλὴν τῶν συνιέντων καὶ ἑαυτοὺς διὰ τῆς ἐνθέου πολιτείας ἀξίους ποιησαμένων τῆς αὐτοῦ θεωτικῆς ἐνοικήσεως. Πᾶς γὰρ μὴ ποιῶν τὰ θεῖα θελήματα, κἂν πιστός ἐστιν, ἀσύνετον ἔχει τὴν καρδίαν, ὡς πονηρῶν λογισμῶν ἐργαστήριον, καὶ τὸ σῶμα κατάχρεων ἁμαρτίαις, ὡς διαπαντὸς μολυσμοῖς παθῶν ἐνεχόμενον.","english":"In addition to the modes already mentioned, it is also present in all those who have obtained through faith the divine and truly deifying name of Christ—not only as a guard and, providentially, as an awakener of the principle according to nature, and as an indicator of the transgression and keeping of the commandments, and as a proclaimer of the promise announced in Christ, but also as the creator of the adoption as sons given by grace through faith. For it becomes productive of wisdom only in those who have purified both soul and body through the exact practice of the commandments, conversing with them as its own through simple and immaterial knowledge, and imprinting their mind toward deification by the undefiled understandings of ineffable things. It is, then, present simply in all things, insofar as it is the cohesive and providential principle of all things and the awakener of natural seeds; but it is present specifically in all those under the law, insofar as it is indicative of the transgression of the commandments and illuminative of the promise announced in Christ; and in all those who are in Christ, in addition to what has been said, as that which confers adoption as sons. But as productive of wisdom it is present simply in none of those mentioned, except in those who understand and who have made themselves worthy, through their divine conduct, of his deifying indwelling. For everyone who does not do the divine wills, even if he is a believer, has an unintelligent heart, as a workshop of evil thoughts, and a body deeply indebted to sins, as being continually held fast by the defilements of the passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"ΣΧΟΛΙΑ 1. Ὅτι ὡς πάντων ποιητικόν τε καὶ προνοητικόν ἐν πᾶσίν ἐστιν τὸ Πνεῦμα τὸ ἅγιον.\n\n2. Ὅτι ὡς νομοθετητικὸν καὶ προαγορευτικόν ἐστι τὸ Πνεῦμα τὸ ἅγιον καὶ ἐν τοῖς κατὰ νόμον.\n\n3. Ὅτι κατ' ἐξαίρετον ἐν τοῖς Χριστιανοῖς ἐστιν ὡς θείας υἱοθεσίας ποιητικὸν τὸ Πνεῦμα τὸ ἅγιον.\n\nΙ (16). ΠΕΡΙ ΤΟΥ ΧΩΝΕΥΘΕΝΤΟΣ ΜΟΣΧΟΥ ΕΝ ΤΗ ΕΡΗΜΩ. 16. ΕΡΩΤΗΣΙΣ Ι ' Τίς ὁ χωνευτὸς μόσχος, καὶ διὰ τί μόσχον ἑνικῶς λέγει, τὸ δὲ οὗτοι οἱ θεοί σου, Ἰσραήλ, πληθυντικῶς, καὶ τί τὸ λεπτυνθῆναι καὶ διασπαρῆναι ὑπὸ τὸ ὕδωρ, καὶ τίνα τὰ ἐνώτια καὶ τὰ ἑξῆς κόσμια;\n\nἈπόκρισις.\n\nὉ κατὰ τὸν Ἰσραὴλ ὡς ἐξ Αἰγύπτου τῆς ἁμαρτίας ἐξερχόμενος νοῦς καὶ συνεξιοῦσαν ἔχων ἑαυτῷ τῆς καθ᾽ ἁμαρτίαν πλάνης, καθάπερ ἐκτύπωμα κακίας ἐν τῇ διανοίᾳ, τὴν φαντασίαν, ἐπὰν μικρὸν ἀμελήσας ἀπολειφθῇ τῆς λογικῆς διακρίσεως, ὡς πάλαι τοῦ Μωσέως ὁ Ἰσραήλ, τὴν ἀλόγιστον, καθάπερ μόσχον, καὶ πάντων μητέρα τῶν παθῶν ἕξιν ὑφίστησιν.","english":"SCHOLIA 1. That the Holy Spirit is in all things as maker and provident ruler of all.\n\n2. That the Holy Spirit is lawgiving and foretelling, and is also in those who are under the law.\n\n3. That the Holy Spirit is preeminently in Christians as the maker of divine adoption as sons.\n\nI (16). ON THE MOLTEN CALF IN THE DESERT. 16. QUESTION 1: What is the molten calf, and why does it say \"calf\" in the singular, but \"these are your gods, O Israel\" in the plural, and what is the meaning of its being ground fine and scattered under the water, and what are the earrings and the rest of the ornaments?\n\nANSWER.\n\nThe mind that, in the manner of Israel, is going out from Egypt—that is, from sin—and has with it the delusion of sin that shares its course, when, having neglected for a little while, it is left behind by rational discernment, sets up the irrational habit, like a calf, which is the mother of all the passions—just as Israel of old did in the absence of Moses—having as a stamp of wickedness in its understanding the image formed by fancy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Ὡς μὲν ἐνώτια τοὺς λόγους οὓς εἴληφε φυσικῶς περὶ θεολογίας ἐκ τῆς τῶν ὄντων εὐσεβοῦς κατανοήσεως, ὡς δὲ περιτραχηλίους κόσμους τὰς ἐκ τῆς φυσικῆς θεωρίας ἐγγενομένας αὐτῷ θεοπρεπεῖς περὶ τῶν ὄντων δόξας, ὡς δὲ ψέλλια χειρῶν τὰς κατὰ τὴν πρακτικὴν τῶν ἀρετῶν φυσικὰς ἐνεργείας χωνεύων, ὡς ἐν καμίνῳ, τῇ διαπύρῳ ζέσει τῆς τοῦ θυμοῦ καὶ τῆς ἐπιθυμίας ἐμπαθοῦς διαθέσεως, καὶ κατὰ τὴν προαποκειμένην τῇ διανοίᾳ τοῦ κακοῦ φαντασίαν τε καὶ μορφὴν δι᾽ ἐνεργείας αὐτῆς τὴν ἁμαρτίαν ἀποτελῶν, τὴν ἀεὶ σκεδαστὴν καὶ συνδιασκεδάζουσαν ἑαυτῇ τὸν αὐτὴν διαπραττόμενον νοῦν καὶ τῆς περὶ τὴν ἀλήθειαν ἑνικῆς ταὐτότητος αὐτὸν διατέμνουσαν καὶ περὶ πολλὰς καὶ ἀπαγεῖς διαχέουσαν τῶν οὐκ ὄντων φαντασίας τε καὶ δόξας ἀλόγιστον ἕξιν συνίστησιν, ἣν λεαίνει καὶ σπείρει ὑπὸ τὸ ὕδωρ ἡ τοῦ θείου Λόγου παρουσία, τῇ λεπτότητι τῆς θεωρίας τὸ πρὸς αἴσθησιν κατ᾽ ἐπιφάνειαν ἐν τοῖς πάθεσι πάχος τῆς διανοίας λεαίνουσα, καὶ τὴν εἰς ἀλλήλας τῶν φυσικῶν δυνάμεων γενομένην κατὰ τὸ πάθος μεταβολήν τε καὶ σύγχυσιν εὐκρινῶς διαστέλλουσα καὶ πρὸς τὴν οἰκείαν πάλιν ἀρχὴν τῆς γνώσεως ἐπανάγουσα. Τοῦτο γὰρ τὸ ὑπὸ τὸ ὕδωρ σπεῖραί μοι νοεῖται.","english":"As earrings, the words he has received naturally concerning theology from the pious contemplation of beings; and as necklaces, the God-befitting opinions concerning beings that arise in him from natural contemplation; and as bracelets for the hands, the natural activities of the virtues according to the practical life, forging them as in a furnace, in the fiery boiling of the passionate disposition of anger and desire, and according to the preconceived fantasy and form of evil in the mind, through its activity producing sin—the habit that is always being scattered and scattering along with itself the mind that performs it, and cutting it off from the single identity concerning the truth and dispersing it among many and abominable fantasies and opinions of non-beings—he establishes an irrational habit, which the presence of the divine Word smooths and sows under the water, smoothing by the fineness of contemplation the thickness of the mind that is toward sense perception in the passions, and clearly distinguishing the change and confusion of the natural powers that has occurred among one another according to the passion, and leading them back again to the proper principle of knowledge. For this is what I understand by \"sowing under the water.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Πᾶσαν μὲν οὖν τῶν ἱστορουμένων κατὰ τὸν τόπον ἐν τούτοις συντεμὼν παρέθετο τὴν θεωρίαν ὁ λόγος. Ἵνα δὲ σαφέστερον γένηται τὸ χωρίον, ὁριστικῶς ἕκαστον, εἰ δοκεῖ, θεωρήσωμεν.\n\nΜόσχος οὖν ἐστι χωνευτὸς ἡ τῶν κατὰ φύσιν δυνάμεων εἰς ἀλλήλας φύρσις καὶ σύγχυσις, ἢ μᾶλλον σύνοδος ἐμπαθὴς καὶ ἀλόγιστος καὶ τῆς ἀλογίστου τῶν παρὰ φύσιν παθῶν ἐνεργείας ἀποτελεστική· εἷς δὲ μόσχος, ὅτι μία κακίας ἕξις, εἰς πολλὰ κακίας εἴδη διασκεδαζομένη· μόσχος δέ, διὰ τὸ καρτερικὸν καὶ φιλόπονον καὶ γεωργικὸν καὶ οἷον ἀναδοτικὸν καὶ ἐπινοητικόν, ὡς ἐν μηρυκισμῷ, τῆς περὶ τὰ πάθη κακῆς διαθέσεως· χωνευτὸς δέ, ὅτι κατ᾽ εἶδος τῆς προαποκειμένης τῇ διανοίᾳ κακῆς φαντασίας ἡ τῶν παθῶν ἕξις ἀποτελεῖται καὶ ἐνέργεια· τὸ δὲ οὗτοι οἱ θεοί σου, Ἰσραήλ, πληθυντικῶς εἰρημένον, ἐπειδὴ σκεδαστὸν φύσει τὸ κακὸν ὑπάρχει καὶ ἄστατον καὶ πολύμορφον καὶ διαιρετικόν. Εἰ γὰρ φύσει τὸ καλόν ἐστιν ἑνοποιητικὸν τῶν διῃρημένων καὶ συνεκτικόν, τὸ κακὸν δηλονότι τῶν ἡνωμένων ἐστὶ διαιρετικόν τε καὶ φθαρτικόν.","english":"The discourse has thus set before us, in summary form, the whole contemplation of the things recorded in this place. But so that the passage may become clearer, let us, if it seems good, consider each point by way of definition.\n\nA molten calf, then, is the confused mingling and confounding of the natural powers with one another, or rather a passionate and irrational coming-together, productive of the irrational operation of the passions contrary to nature. And it is one calf, because there is one habit of vice, dispersed into many forms of vice. And it is a calf because of its endurance, laboriousness, and agricultural character, and, as it were, its capacity for growth and invention—as in rumination—of the evil disposition concerning the passions. And it is molten, because the habit and operation of the passions is brought to completion according to the form of the evil fantasy previously stored up in the mind. And the phrase \"these are your gods, O Israel,\" spoken in the plural, because evil is by nature scattered and unstable and multiform and divisive. For if the good is by nature unifying of things divided and cohesive, then evil is clearly divisive and destructive of things united.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Ἐνώτια δὲ οἱ περὶ θεολογίας τῷ νῷ φυσικῶς ἐνυπάρχοντες ἐκ τῆς τῶν ὄντων εὐσεβοῦς κατανοήσεως τυγχάνουσι λόγοι· οἱ δὲ περὶ τὸν τράχηλον κόσμοι εἰσὶ τὰ κατὰ τὴν φυσικὴν θεωρίαν ὀρθὰ περὶ τῶν ὄντων δόγματα· τὰ δὲ ψέλλια ἡ κατὰ τὴν πρᾶξίν ἐστιν ἐνέργεια τῶν ἀρετῶν. Ἢ πάλιν ἐνώτιά ἐστιν ὁ ἔμφυτος λόγοςλόγου γὰρ τὸ οὖς σύμβολον, περιτραχήλιος δὲ κόσμος ἐστὶ τὸ θυμικόν ἀναστήματος γὰρ καὶ τυραννίδος τύπος ὁ τράχηλος, ψέλλια δὲ χειρῶν ἡ ἐπιθυμία, διὰ τῆς καθ᾽ ἡδονὴν μηνυομένη πράξεως. Ἅπερ πάντα κατὰ τὴν περὶ ἑκάστου δοθεῖσαν ἔννοιαν ῥίπτων ὁ νοῦς εἰς τὸ πῦρ τῶν παθῶν ἀποτελεῖ τὴν ἄλογον καὶ ἀνόητον τῆς ἀγνοίας ἕξιν, τὴν πάντων μητέρα τῶν κακῶν. Λεπτύνει δὲ αὐτήν, ὁπηνίκα τὸ τοῦ πάθους κατὰ τὴν ἐπιφάνειαν πρὸς αἴσθησιν πάχος τῇ διανοίᾳ διασκοπήσας ὁ νοῦς τῶν ποιούντων τοῦ πάθους τὴν σύνθεσιν πρὸς τὴν οἰκείαν ἀρχὴν ἕκαστον διελὼν ἀναγάγῃ, καὶ οὕτως σπείρει ὑπὸ τὸ ὕδωρ, λέγω δὲ τὴν γνῶσιν τῆς ἀληθείας, ἄγων τὰ διευκρινηθέντα καὶ τῆς πρὸς ἄλληλα κακῆς ἀπαλλαγέντα συμπλοκῆς καὶ συνθέσεως.","english":"The earrings are the words concerning theology that naturally exist in the mind, arising from the pious contemplation of beings; the ornaments around the neck are the correct doctrines about beings according to natural contemplation; and the bracelets are the activity of the virtues in practice. Or again, the earrings are the innate word—for the ear is a symbol of the word—and the ornament around the neck is the irascible faculty, for the neck is a figure of uprising and tyranny, and the bracelets are the desire of the hands, made manifest through action in accordance with pleasure. The mind, casting all these into the fire of the passions according to the concept given concerning each, produces the irrational and unintelligent state of ignorance, the mother of all evils. But it makes this state thin whenever the mind, having examined the thickness of the passion at its surface with regard to perception, leads each of the things that compose the passion back to its own principle by dividing them, and thus sows beneath the water—I mean the knowledge of the truth—bringing the things that have been distinguished and freed from their mutual evil entanglement and composition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"Οἷον δέ τι λέγω· πᾶν πάθος κατὰ συμπλοκὴν πάντως αἰσθητοῦ τινος καὶ αἰσθήσεως καὶ φυσικῆς δυνάμεως, θυμοῦ λέγω τυχὸν ἢ ἐπιθυμίας ἢ λόγου παρατραπέντος τοῦ κατὰ φύσιν, συνίσταται. Ἐὰν οὖν τὸ πρὸς ἄλληλα κατὰ σύνθεσιν τέλος τοῦ τε αἰσθητοῦ καὶ τῆς αἰσθήσεως καὶ τῆς ἐπ᾽ αὐτῇ φυσικῆς δυνάμεως θεωρήσας ὁ νοῦς δυνηθῇ πρὸς τὸν οἰκεῖον φύσει λόγον τούτων ἕκαστον διακρίνας ἐπαναγαγεῖν καὶ θεωρῆσαι καθ᾽ ἑαυτὸν τὸ αἰσθητὸν ἄνευ τῆς πρὸς αὐτὸ τῆς αἰσθήσεως σχέσεως καὶ τὴν αἴσθησιν δίχα τῆς τοῦ αἰσθητοῦ πρὸς αὐτὴν οἰκειότητος καὶ τὴν ἐπιθυμίαν, φέρε εἰπεῖν, ἢ ἄλλην τινὰ τῶν κατὰ φύσιν δυνάμεων χωρὶς τῆς ἐμπαθοῦς ἐπ᾽ αἰσθήσει τε καὶ αἰσθητῷ διαθέσεως, ὡς ἡ τοῦ πάθους ποιὰ παρασκευάζει τὴν θεωρίαν γίνεσθαι κίνησις, ἐλέπτυνε λεάνας τοῦ μόσχου, τουτέστι τοῦ οἱουδήποτε συμβαίνοντος πάθους, τὴν σύστασιν καὶ ὑπὸ τὸ ὕδωρ τῆς γνώσεως ἔσπειρεν, ἀφανίσας παντελῶς καὶ αὐτὴν τῶν παθῶν τὴν ψιλὴν φαντασίαν διὰ τῆς πρὸς ἑαυτὰ τῶν ἀποτελούντων αὐτὸ κατὰ φύσιν πραγμάτων ἀποκαταστάσεως. Γένοιτο δὲ καὶ ἡμᾶς τὸν χωνευτὸν μόσχον λεπτύναντας τῆς ψυχῆς ἀφανίσαι, μόνην ἐχούσης ἀκίβδηλον τὴν θείαν εἰκόνα, μηδενὶ καθάπαξ τῶν ἐκτὸς μολυνομένην.","english":"For example, this is what I mean: every passion arises altogether from the conjunction of something perceptible, perception, and a natural power—I mean, for instance, of anger, or desire, or of the reason that has been perverted from what is according to nature. If, then, the mind, having contemplated the end of the perceptible object, of perception, and of the natural power directed toward it in their composition with one another, is able to lead each of these back, by distinguishing them, to its own principle according to nature, and to contemplate the perceptible object by itself without perception's relation to it, and perception apart from the perceptible object's affinity for it, and desire, say, or some other of the natural powers, without the passionate disposition toward perception and the perceptible object—so that the particular movement of the passion prepares the contemplation to take place—it ground it fine, smoothing it down, the composition of the calf, that is, of whatever passion happens to occur, and sowed it beneath the water of knowledge, having utterly destroyed even the bare imagination of the passions through the restoration of the things that constitute it according to nature to themselves. May it come about that we too, having ground fine the molten calf, destroy it from the soul, which has only the divine image unadulterated, defiled by nothing at all of external things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Τὸ δὲ ἐπιφερόμενον καὶ ἐπότισεν αὐτὸ Μωυσῆς τοὺς υἱοὺς Ἰσραὴλ τὸν τρόπον σημαίνει τῆς τῶν παθῶν καθαιρετικῆς διδασκαλίας, τοῖς μανθάνουσι παρὰ τῶν διδασκόντων διδόμενον.\n\nΙΖ (17). ΠΕΡΙ ΤΟΥ ΑΓΓΕΛΟΥ ΤΟΥ ΑΠΕΙΛΗΣΑΝΤΟΣ ΤΩ ΜΩΥΣΗ ΘΑΝΑΤΟΝ ΕΝ ΤΗ ΟΔΩ ΑΙΓΥΠΤΟΥ.\n\n17. ΕΡΩΤΗΣΙΣ ΙΖ' Εἰ ὁ Θεὸς τὸν Μωυσῆν ἀπέστειλεν εἰς Αἴγυπτον, τίνι τῷ λόγῳ τὸν ὑπὸ τοῦ Θεοῦ ἀπεσταλμένον ὁ τοῦ Θεοῦ ἄγγελος ἀποκτεῖναι ἐζήτει, καὶ ἂν ἀπέκτεινεν, εἰ μὴ σπεύσασα ἡ γυνὴ τὸ παιδίον περιέτεμεν καὶ δι᾽ ἑαυτῆς τὴν τοῦ ἀγγέλου ὁρμὴν ἔστησε; Καὶ εἰ ἀναγκαία ἦν ἡ περιτομὴ τοῦ παιδίου, διὰ τί πρὸ τοῦ αὐτόν τὸν Θεὸν ἀποστεῖλαι μετὰ ἡμερότητος οὐκ ἐνετείλατο αὐτῷ περιτεμεῖν τὸ παιδίον; Διὰ τί δέ, καὶ ὅτε πταῖσμα ἦν, ὁ ἀγαθὸς ἄγγελος τὸν ὑπὸ τοῦ Θεοῦ εἰς τοιαύτην διακονίαν ἀποστελλόμενον ἡμέρως οὐκ ἐνουθέτησεν;\n\nἈπόκρισις.\n\nὉ τῶν γραφικῶν αἰνιγμάτων φόβῳ Θεοῦ τὸν νοῦν διερευνώμενος καὶ μόνης τῆς θείας ἕνεκεν δόξης, οἷον ὡς προκάλυμμα περιαιρῶν τὸ γράμμα τοῦ πνεύματος, εὑρήσει πάντα, κατὰ τὸν τῆς σοφίας λόγον, ἐνώπια, μηδενὸς εὑρισκομένου κωλύματος πρὸς τὴν ἄμεμπτον ἐπὶ τὰ θεῖα τῆς διανοίας κίνησιν. Τὴν μὲν οὖν ἱστορίαν ἤδη πληρωθεῖσαν σωματικῶς ἐν τοῖς κατὰ Μωσέα καιροῖς παρήσομεν, τὴν δὲ τῆς ἱστορίας ἐν πνεύματι δύναμιν νοεροῖς κατανοήσωμεν ὄμμασιν, ἀεὶ γινομένην καὶ τῷ γίνεσθαι πλέον ἀκμάζουσαν.","english":"What follows—that Moses gave it to the sons of Israel to drink—signifies the manner of the teaching that destroys the passions, being given by teachers to those who learn.\n\n17. CONCERNING THE ANGEL WHO THREATENED MOSES WITH DEATH ON THE ROAD IN EGYPT.\n\nQuestion 17: If God sent Moses to Egypt, for what reason did the angel of God seek to kill the one sent by God—and would have killed him, had not his wife hastened to circumcise the child and by herself halted the angel's onset? And if the circumcision of the child was necessary, why did God not command him to circumcise the child before sending him with gentleness? And why, when there was a fault, did the good angel not gently admonish the one sent by God for such a ministry?\n\nAnswer.\n\nHe who searches out the riddles of the Scriptures with the fear of God and for the sake of divine glory alone, as it were removing the letter as a veil from the spirit, will find all things, according to the principle of wisdom, set before his eyes, with no obstacle found to hinder the blameless motion of the mind toward divine things. The history, then, which was already fulfilled bodily in the times of Moses, we shall pass over, but the power of the history in the spirit let us understand with noetic eyes, as it is always coming to be and by coming to be is ever more flourishing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Ἔρημος τοίνυν, ἀφ᾽ ἧς πέμπεται Μωυσῆς εἰς Αἴγυπτον ἐξαγάγαι τοὺς υἱοὺς Ἰσραήλ, ἔστιν ἢ ἡ ἀνθρωπεία φύσις ἢ ὁ κόσμος οὗτος ἢ ἡ παθῶν ἐστερημένη ἕξις· καθ᾽ ἣν καὶ ἐν ᾧ τὴν διὰ τῆς θεωρίας τῶν ὄντων παιδευθεὶς γνῶσιν ὁ νοῦς ἐπιτροπὴν δέχεται παρὰ Θεοῦ κρυφίαν τε καὶ μυστικὴν κατὰ τὸ ἀφανὲς τῆς καρδίας ἐξαγαγεῖν τῆς Αἰγύπτου, λέγω δὲ τῆς σαρκὸς καὶ τῆς αἰσθήσεως, καθάπερ Ἰσραηλίτας, τὰ θεῖα τῶν ὄντων νοήματα, περὶ τὸν πηλόν, τὰ πάθη λέγω τῆς σαρκός, ἀνονήτως πονούμενα. Ταύτην δὲ τὴν θείαν ὁ νοῦς πιστευόμενος διακονίαν, μετὰ τῆς συνημμένης αὐτῷ συμβίου δίκην κατὰ τὴν γνῶσιν σοφίας καὶ τοῦ ἐξ αὐτῆς γεννηθέντος εὐγενοῦς τρόπου τε καὶ λογισμοῦ, τῆς κατὰ τὸν βίον σεμνῆς πολιτείας τὴν ὁδὸν πάντως ὁδεύει τῶν ἀρετῶν, τὴν μηδαμῶς ἐπιδεχομένην τῶν ἐν αὐτῇ\n\nβαδιζόντων στάσιν, ἀλλ᾽ ἀεικίνητον καὶ ὀξὺν ἐχόντων κατὰ σκοπὸν τῆς ψυχῆς πρὸς τὸ βραβεῖον τῆς ἄνω κλήσεως τὸν δρόμον, ἐπειδὴ τῆς ἀρετῆς ἡ στάσις κακίας ἐστὶν ἀρχή, τοῦ νοῦ περί τι τῶν ἑκατέρωθεν τῇ ὁδῷ παρακειμένων ὑλικῶν ἐμπαθῶς ἀσχοληθέντος καὶ τὸν καθαρὸν καὶ διόλου περιτετμημένον τρόπον τε καὶ λογισμὸν τῆς εὐσεβοῦς ἀγωγῆς ἀκρόβυστον ποιουμένου καὶ βέβηλον.","english":"The wilderness, therefore, from which Moses is sent into Egypt to lead out the sons of Israel, is either human nature, or this world, or the state that is devoid of passions; according to which and in which the mind, having been educated in the knowledge that comes through the contemplation of beings, receives from God a secret and mystical commission, in the hiddenness of the heart, to lead out of Egypt—I mean out of the flesh and the senses—as though they were Israelites, the divine concepts of beings, which toil without understanding around the clay, I mean the passions of the flesh. And the mind, believing itself to be entrusted with this divine service, together with the companion joined to it as a wife in the knowledge of wisdom, and with the noble manner and reasoning born from it, journeys altogether on the road of the virtues of the venerable conduct of life, which in no way admits of a standing still on the part of those who walk in it, but they keep their soul's course ever-moving and swift toward the goal, toward the prize of the upward calling, since standing still in virtue is the beginning of vice—when the mind has busily occupied itself passionately with some material thing lying on either side of the road, and makes the pure and wholly circumcised manner and reasoning of pious conduct uncircumcised and profane.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Διὸ τὸν ἐλέγχοντα λόγον εὐθὺς ὡς ἄγγελον κατὰ τὴν συνείδησιν θάνατον ἀπειλοῦντα θεωρεῖ καὶ τῆς ἀπειλῆς αἰτίαν εἶναι τὴν κατ᾽ ἀρετὴν στάσιν διαμαρτυρόμενον, τὴν τῆς ἀκροβυστίας τοῦ λογισμοῦ περιποιητικήν, ὃν ἡ σύνοικος τῷ νῷ δυσωπεῖ σοφία, ψήφῳ τῷ λόγῳ τῆς πίστεως, ὡς ἡ Σεπφόρα, τὴν ἐγγενομένην ὑλικὴν τῷ λογισμῷ παιδὶ φαντασίαν περιτέμνουσα καὶ πᾶσαν αἰσθητῆς ζωῆς ἔννοιαν ἀποξηραίνουσα. Φησὶ γὰρ ἔστη τὸ αἷμα τῆς περιτομῆς τοῦ παιδίου, τουτέστιν ἔληξεν ἡ ἐμπαθὴς ζωὴ καὶ φαντασία καὶ κίνησις, καθαρθέντος διὰ τῆς σοφίας κατὰ τὴν πίστιν τοῦ μολυνθέντος λογισμοῦ· μεθ᾽ ἣ κάθαρσιν παύεται, καθάπερ τις ἄγγελος, ὁ διὰ τῆς συνειδήσεως πλήττων τὸν ἁμαρτάνοντα νοῦν καὶ ἐνδιαβάλλων αὐτοῦ πᾶν νόημα παρὰ τὸ προσῆκον κινούμενον λόγος. Πολλῶν γὰρ ἐπ᾽ ἀληθείας πεπλήρωται τῶν ἀρετῶν ἡ ὁδὸς ἁγίων ἀγγέλων, τῶν ἑκάστης ἀρετῆς κατ᾽ εἶδος ἐνεργητικῶν, φημὶ λόγων τε καὶ τρόπων, καὶ τῶν ἀοράτως πρὸς τὰ καλὰ συνεργούντων ἡμῖν ἀγγέλων καὶ τοὺς τοιούτους ἡμῖν ἀνακινούντων λόγους.","english":"Therefore the mind immediately beholds the reproving word as an angel threatening death according to conscience, and testifying that the cause of the threat is the state according to virtue—the state that procures the uncircumcision of the reasoning, which the wisdom dwelling together with the mind persuades, by the vote of the word of faith, like Zipporah, circumcising the material fantasy that has arisen in the reasoning as a child, and drying up every notion of sensible life. For it says, the blood of the circumcision of the child stood still, that is, the passionate life and fantasy and motion ceased, when the defiled reasoning was purified through wisdom according to faith; after which purification the word that strikes the sinning mind through conscience and slanders every thought of his that is moved contrary to what is fitting ceases, like some angel. For the way of the holy angels has been filled with many virtues in truth—the angels who are active in each virtue according to its kind, I mean both words and manners, and the angels who invisibly cooperate with us toward good things and stir up such words in us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Καλῶς οὖν ἔχει καὶ μεγαλοφυῶς τῆς ἁγίας Γραφῆς ὁ λόγος, παριστῶν ἀεὶ τὰ νοούμενα πρὸ τῶν ἱστορουμένων ἐν τοῖς ὑγιῆ κεκτημένοις τῆς ψυχῆς τὰ ὄμματα καὶ μηδεμίαν ἔχων διαβολὴν ἢ τοῦ Θεοῦ ἢ τῶν ἁγίων αὐτοῦ ἀγγέλων. Οὐ γὰρ εἶχε Μωυσῆς, ἀποστελλόμενος παρὰ τοῦ Θεοῦ, κατὰ τὸ νοούμενον τῆς Γραφῆς ἀκρόβυστον υἱὸν ἤγουν λογισμόν, ἐπεὶ ἄρα προστάξας αὐτῷ πρότερον περιτεμεῖν ἀπέστελλεν· οὔτε μὴν ὁ θεῖος ἄγγελος ἀπηνὴς ἦν, μηνύων τῷ Μωυσῇ τὸν ἐκ τῆς ἐσφαλμένης αὐτῷ κατὰ τὴν τῶν ἀρετῶν ὁδὸν στάσεως συμβάντα θάνατον, ὃν ἡ περὶ τὸν δρόμον τυχὸν ἀτονία τῶν ἀρετῶν ὑπέστησεν. Ἐπισκήπτοντες γὰρ καὶ ὑμεῖς ἀκριβέστερον τῇ ἱστορίᾳ, σαφῶς εὑρήσετε ὡς οὐ κατὰ τὴν ἀρχὴν οὔτε κατὰ τὸ μέσον οὔτε κατὰ τὸ τῆς ὁδοῦ τέλος, ἀλλ᾽ ἐν τῷ καταλύματι ὑπαντήσας ὁ ἄγγελος τὸν ὑπὲρ τοῦ συμβάντος λεληθότως κατὰ διάνοιαν πάθους ἠπείλησε θάνατον, ὡς, εἴγε μὴ ἔστη τοῦ δρόμου καὶ κατέλυσε τῆς ὁδοιπορίας, οὐκ ἂν διεβλήθη, δεξάμενος διὰ τοῦ ἀγγέλου τὴν ἀγανάκτησιν ἐπὶ τῇ τοῦ παιδὸς ἀκροβυστίᾳ.","english":"Well then, the word of Holy Scripture is noble and magnanimous, always presenting the things understood before the things narrated, in those who possess healthy eyes of the soul, and having no accusation against either God or his holy angels. For Moses, when sent by God, did not have, according to the understanding of Scripture, an uncircumcised son—that is, a thought—since God had first commanded him to circumcise before sending him. Nor indeed was the divine angel harsh, disclosing to Moses the death that came upon him from his mistaken resistance on the road of the virtues, which the weakness of the virtues during the journey perhaps brought about. For if you also attend more carefully to the history, you will clearly find that the angel met him not at the beginning, nor at the middle, nor at the end of the road, but at the lodging place, and secretly threatened death on account of the passion that had come upon him in his mind—so that, if he had not stopped his course and ceased from his journeying, he would not have been accused, having received through the angel the indignation over the uncircumcision of the child.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"Παρακαλέσωμεν δὲ τὸν Θεόν, εἴπερ ἐσμὲν ἐν τῇ ὁδῷ τῶν ἐντολῶν, κατὰ πᾶσαν ἡμῶν παράβασιν τοῦ ἐξ αὐτῆς θανάτου μὴ παύσασθαι, καθάπερ ἄγγελόν τινα, τὸν μηνυτὴν κατὰ συνείδησιν ἀποστέλλοντα λόγον, ὅπως, λαβόντες αἴσθησιν, μάθωμεν διὰ τῆς ἐμφύτου φρονήσεως περιτέμνειν, καθάπερ ἀκροβυστίαν, τὴν κατὰ τὸν δρόμον τοῦ βίου λεληθότως συμβαίνουσαν ἡμῖν τῶν παθῶν ἀκαθαρσίαν. ΙΗ (18). ΠΕΡΙ ΤΟΥ \"ΕΙ ΟΙ ΠΟΙΗΤΑΙ ΤΟΥ ΝΟΜΟΥ ΔΙΚΑΙΩΘΗΣΟΝΤΑΙ, ΠΩΣ ΕΚΠΙΠΤΕΙ ΤΗΣ ΧΑΡΙΤΟΣ Ο ΕΝ ΝΟΜΩ ΔΙΚΑΙΟΥΜΕΝΟΣ;\". 18. ΕΡΩΤΗΣΙΣ ΙΗ' Εἰ οἱ ποιηταὶ τοῦ νόμου δικαιωθήσονται, κατὰ τὸν ἀπόστολον, πῶς πάλιν λέγει ὅσοι ἐν νόμῳ δικαιοῦσθε τῆς χάριτος ἐξεπέσατε; Ἀπόκρισις.\n\nΟὐχ ἁπλῶς οἱ ποιηταὶ τοῦ νόμου δικαιωθήσονται, ἀλλ᾽ οἱ τοῦ πνευματικοῦ νόμου καὶ νοουμένου πνευματικῶς καὶ κατὰ τὸν ἔσω ἄνθρωπον ἐν πνεύματι\n\nποιοῦντες τὸν κατὰ πνεῦμα νόμον δικαιωθήσονται, μὴ ἐκπίπτοντες τῆς χάριτος διὰ τὴν εἰς τὸ βάθος τῆς ψυχῆς κατὰ τὴν κάθαρσιν τοῦ λόγου διάβασιν. Οἱ δὲ κατὰ τὸ φαινόμενον τοῦ νόμου σωματικῶς λατρεύοντες τῆς θείας πάντως ἐκπίπτουσι χάριτος, ἀγνοοῦντες τὴν τὸν νοῦν πάσης καθαίρουσαν κηλίδος ἐν χάριτι τοῦ πνευματικοῦ νόμου τελείωσιν καὶ τὸ τέλος Χριστόν. ΙΘ (19). ΠΕΡΙ ΤΟΥ \"ΟΣΟΙ ΑΝΟΜΩΣ ΗΜΑΡΤΟΝ, ΑΝΟΜΩΣ ΚΑΙ ΑΠΟΛΟΥΝΤΑΙ\". 19. ΕΡΩΤΗΣΙΣ ΙΘ' Τί ἐστιν ὅσοι ἀνόμως ἥμαρτον ἀνόμως καὶ ἀπολοῦνται, καὶ ὅσοι ἐν νόμῳ ἥμαρτον διὰ νόμου κριθήσονται; Καὶ πῶς ὁ αὐτὸς λέγει πάλιν ὅτε κρινεῖ ὁ Θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων κατὰ τὸ Εὐαγγέλιόν μου διὰ Ἰησοῦ Χριστοῦ; Εἰ διὰ νόμου κριθήσονται, πῶς διὰ Ἰησοῦ Χριστοῦ;","english":"Let us entreat God, if indeed we are in the way of the commandments, that He not cease, on account of every transgression of ours, from the death that comes from it, sending forth the word that declares to the conscience as a kind of angel, so that, having come to perception, we may learn through our innate prudence to cut off, as it were a foreskin, the uncleanness of the passions that secretly befalls us in the course of life. 18. ON \"IF THE DOERS OF THE LAW SHALL BE JUSTIFIED, HOW DOES HE WHO IS JUSTIFIED IN THE LAW FALL FROM GRACE?\" 18. QUESTION 18: If the doers of the law shall be justified, according to the apostle, how does he again say, \"As many as are justified in the law have fallen from grace\"? Answer.\n\nNot simply the doers of the law shall be justified, but those who do the spiritual law in a spiritual manner and according to the inner man in the Spirit shall be justified, not falling from grace because of the passage of the word into the depth of the soul in the course of purification. But those who serve the law bodily according to its outward appearance altogether fall from the divine grace, ignorant of the perfection in grace of the spiritual law that purifies the mind from every stain, and of the end, which is Christ. 19. ON \"AS MANY AS SINNED WITHOUT LAW SHALL ALSO PERISH WITHOUT LAW.\" 19. QUESTION 19: What is \"as many as sinned without law shall also perish without law,\" and \"as many as sinned in the law shall be judged through the law\"? And how does the same man again say, \"when God shall judge the hidden things of men according to my Gospel through Jesus Christ\"? If they shall be judged through the law, how through Jesus Christ?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"Ἀπόκρισις.\n\nὉ τοῦ Θεοῦ Λόγος Ἰησοῦς Χριστός, ὡς μὲν πάντων δημιουργός, καὶ νόμου τοῦ κατὰ φύσιν ἐστὶ ποιητής, ὡς δὲ προνοητὴς καὶ νομοθέτης, καὶ τοῦ ἐν γράμματι σαφῶς καὶ τοῦ ἐν πνεύματι, τουτέστιν ἐν χάριτι, νόμου ἐστὶ δοτήρ· τέλος γὰρ νόμου Χριστός, δηλονότι τοῦ γραπτοῦ νοουμένου πνευματικῶς. Εἰ τοίνυν εἰς Χριστόν, ὡς δημιουργὸν προνοητήν τε καὶ νομοθέτην καὶ ἱλασμόν, ὅ τε κατὰ φύσιν καὶ ὁ γραπτὸς καὶ ὁ τῆς χάριτος συνάγεται νόμος, ἀληθεύει φάσκων ὁ θεῖος ἀπόστολος ὅτι ὁ Θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων μέλλει κρίνειν κατὰ τὸ Εὐαγγέλιον αὐτοῦ, τουτέστι καθῶς εὐαγγελίζεται διὰ Ἰησοῦ Χριστοῦ τοῦ μονογενοῦς κατ᾽ οὐσίαν οἰκείου Λόγου, χωρῶν διὰ πάντων, καὶ τοὺς μὲν ἐλέγχων, τοὺς δὲ προσφόρως ἀποδεχόμενος, καὶ τοῖς κατὰ φύσιν καὶ νόμον καὶ χάριν διὰ τοῦ συνόντος αὐτῷ κατ᾽ οὐσίαν μονογενοῦς ἀφράστου Λόγου τὰ κατ᾽ ἀξίαν ἀπονέμων. Πάσης γὰρ φύσεως καὶ παντὸς νόμου καὶ θεσμοῦ καὶ τάξεως ὁ τοῦ Θεοῦ Λόγος ἐστὶ ποιητής, καὶ τῶν ἐν φύσει καὶ νόμῳ καὶ θεσμῷ καὶ τάξει κριτής· τοῦ γὰρ διαγορεύοντος Λόγου χωρίς, νόμος οὐκ ἔστιν. Εἴτε οὖν ἐν νόμῳ τις κρίνεται, ὡς ἐν Χριστῷ κριθήσεται, εἴτε χωρὶς νόμου, πάλιν ἐν αὐτῷ πάντως κριθήσεται· πάντων γὰρ τῶν ὄντων καὶ λεγομένων καὶ νοουμένων ἐστὶ καὶ ἀρχὴ καὶ μεσότης καὶ τέλος, ὡς δημιουργός, ὁ Λόγος.","english":"Answer.\n\nThe Word of God, Jesus Christ, as the creator of all things, is also the maker of the law that is according to nature; and as provider and lawgiver, He is clearly the giver of both the law that is in the letter and the law that is in the spirit, that is, in grace; for Christ is the end of the law—evidently of the written law, understood spiritually. If, then, both the law according to nature and the written law and the law of grace are gathered together into Christ as creator, provider, lawgiver, and propitiation, the divine apostle speaks truly when he says that God will judge the hidden things of men according to His Gospel, that is, according as He proclaims the good news through Jesus Christ, the only-begotten Word who is by essence His own, pervading all things, convicting some and receiving others in a fitting manner, and assigning to each according to worth, through the unutterable Word who is by essence co-eternal with Him, the things that are according to nature, law, and grace. For the Word of God is the maker of every nature and every law and institution and order, and the judge of things that are in nature, law, institution, and order; for apart from the Word who declares it, there is no law. Whether, then, one is judged in law, he will be judged in Christ; or whether without law, he will again certainly be judged in Him; for the Word, as creator, is the beginning, middle, and end of all things that exist and are spoken and are thought.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Κ (20). ΠΕΡΙ ΤΗΣ ΕΝ ΤΩ ΕΥΑΓΓΕΛΙΩ ΞΗΡΑΝΘΕΙΣΗΣ ΣΥΚΗΣ. 20. ΕΡΩΤΗΣΙΣ Κ' Τίς ἡ ἐν τῷ Εὐαγγελίῳ παραλόγως, ὅσον πρὸς τὸ φαινόμενον, ξηρανθεῖσα συκῆ; Καὶ τίς ἡ ἀκρασία τῆς πείνης παρὰ καιρὸν ἐπιζητούσης καρπόν; Καὶ τίς ἡ τοῦ ἀναισθήτου κατάρα;\n\nἈπόκρισις.\n\nὉ πάντα σωτηρίας ἕνεκεν τῶν ἀνθρώπων μετὰ σοφίας οἰκονομῶν Θεὸς Λόγος, πρότερον διὰ νόμου σωματικωτέραν ἔχοντος λατρείαν παιδαγωγήσας τὴν φύσιν οὐ γὰρ ἠδύνατο γυμνὴν τυπικῶν προκαλυμμάτων δέξασθαι τὴν ἀλήθειαν διὰ τὴν ἐγγενομένην αὐτῇ πρὸς τὴν ἀρχετυπίαν τῶν θείων πραγμάτων ἄγνοιάν τε καὶ ἀλλοτρίωσιν, ὕστερον, ἐμφανῶς δι᾽ ἑαυτοῦ γενόμενος ἄνθρωπος, κατὰ πρόσληψιν σαρκὸς νοεράν τε καὶ λογικὴν ἐχούσης ψυχὴν παραγενόμενος καὶ πρὸς τὴν ἄϋλον γνωστικὴν ἐν πνεύματι λατρείαν, ὡς Λόγος, τὴν φύσιν μεταγαγών, οὐκ ἠβούλετο, τῆς ἀληθείας τῷ βίῳ διαφανείσης, τὴν σκιὰν ἔχειν τὴν δυναστείαν, ἧς τύπος ὑπῆρχεν ἡ συκῆ. Διὰ τοῦτό φησιν· ἐπανιὼν ἐκ Βηθανίας εἰς Ἱεροσόλυμα, τουτέστι μετὰ τὴν τυπικὴν καὶ σκιώδη κατὰ τὸν νόμον λανθάνουσαν αὐτοῦ παρουσίαν αὖθις τῇ φύσει τῶν ἀνθρώπων διὰ σαρκὸς ἐπιδημῶνοὕτω γὰρ ληπτέον τὸ","english":"K (20). On the Fig Tree Withered in the Gospel. 20. Question 20. What is the fig tree in the Gospel that was withered contrary to reason, as far as appearances go? And what is the intemperance of the hunger that sought fruit out of season? And what is the curse of the insensate one?\n\nAnswer.\n\nGod the Word, who orders all things with wisdom for the sake of the salvation of men, having first trained nature through the law, which had a more bodily form of worship—for it could not receive the truth stripped bare of typical coverings, because of the ignorance and estrangement that had arisen in it toward the archetype of divine things—later, having become man manifestly through Himself, having come by the assumption of flesh that has a rational and intelligent soul, and having, as Word, transferred nature to the immaterial, gnostic worship in the Spirit, did not wish, once the truth had shone forth in life, that the shadow should hold dominion—of which the fig tree was a type. Therefore He says: returning from Bethany to Jerusalem, that is, after His presence hidden in the typical and shadowy manner according to the law, again visiting the nature of men through the flesh—for thus one must take the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"ἐπανιών, εἶδε συκῆν ἐν τῇ ὁδῷ φύλλα μόνον ἔχουσαν, τὴν ἐν σκιαῖς ὑπάρχουσαν καὶ τύποις, σωματικὴν δηλαδὴ τοῦ νόμου λατρείαν κατὰ τὴν ἄστατον καὶ παροδικήν, ὡς ἐν ὁδῷ κειμένην, παράδοσιν, καὶ μόνων οὖσαν τῶν παρερχομένων τύπων τε καὶ θεσμῶν· ἣν θεασάμενος ὁ Λόγος κομψῶς τε καὶ ἀμφιλαφῶς, καθάπερ συκῆν, τοῖς ἐκτός, ὥσπερ φύλλοις, περιβλήμασι τῶν σωματικῶν τοῦ νόμου παρατηρημάτων κεκοσμημένην, καὶ μὴ εὑρηκὼς καρπόν, δηληνότι δικαιοσύνης, ὡς λόγον μὴ τρέφουσαν κατηράσατο, μᾶλλον δὲ προσέταξε μηκέτι τοῖς κατὰ νόμον τύποις δυναστευομένην καλύπτεσθαι τὴν ἀλήθειαν· ὃ δὴ προβὰν ἐδείχθη διὰ τῶν ἔργων, καταξηρανθείσης παντελῶς τῆς ἐν μόνοις σχήμασιν ἐχούσης τὸ εἶναι νομικῆς ὡραιότητος καὶ τοῦ ἐπ᾽ αὐτῇ τύφου τῶν Ἰουδαίων ἀποσβεσθέντος. Οὐ γὰρ ἦν εὔλογον οὔτε μὴν εὔκαιρον, τῆς ἀληθείας τῶν τῆς δικαιοσύνης καρπῶν ἐμφανῶς δειχθείσης, ἀπατωμένην παραπείθεσθαι φύλλοις τὴν ὄρεξιν τῶν τὴν παροῦσαν ζωὴν ὡς ὁδὸν παρατρεχόντων, ἀφέντων τοῦ Λόγου τὴν ἐδώδιμον εὐκαρπίαν. Διό φησιν οὐκ ἦν ὁ καιρὸς σύκων· ὁ χρόνος δηλαδὴ καθ᾽ ὃν ἐκράτει τῆς ἀνθρωπίνης φύσεως ὁ νόμος, οὐκ ἦν δικαιοσύνης καρπῶν, ἀλλ᾽ εἰκονιστικὸς τῶν ἐν δικαιοσύνῃ καρπῶν καὶ οἷον τῆς μελλούσης πάντων σωστικῆς θείας καὶ ἀπορρήτου χάριτος μηνυτικός· εἰς ἣν μὴ φθάσας ὁ παλαιὸς διὰ τῆς ἀπιστίας ἀπώλετο λαός. Ἰσραὴλ γάρ, φησὶν ὁ θεῖος ἀπόστολος, διώκων νόμον δικαιοσύνης, τὸν ἐν σκιᾷ δηλονότι καὶ τύποις, εἰς νόμον δικαιοσύνης οὐκ ἔφθασε, τὸν ἐν Πνεύματι κατὰ Χριστὸν δηλαδὴ τελειούμενον.","english":"Returning, he saw a fig tree by the road having only leaves—that is, the bodily worship of the law existing in shadows and types, according to the unstable and transient tradition, lying as it were by the road, and consisting only of passing types and ordinances. The Word, seeing it—elegantly and abundantly, as it were a fig tree—adorned on the outside, as with leaves, by the coverings of the bodily observances of the law, and finding no fruit, clearly that of righteousness, since it did not nourish the Word, he cursed it—or rather, he commanded that the truth be no longer covered over by the legal types exercising dominion. And this, having come to pass, was shown by the works, when the legal beauty that had its being in forms alone was completely dried up, and the pride of the Jews over it was extinguished. For it was neither reasonable nor timely, once the truth of the fruits of righteousness had been clearly shown, that the desire of those who run through the present life as a road should be misled and seduced by leaves, having abandoned the edible fruitfulness of the Word. Therefore he says, It was not the season for figs—that is, the time in which the law prevailed over human nature was not a time of the fruits of righteousness, but one that imaged the fruits of righteousness and, as it were, indicated the future saving, divine, and ineffable grace of all. Not reaching this, the old people perished through unbelief. For Israel, says the divine apostle, pursuing a law of righteousness—that is, the one in shadow and types—did not attain to the law of righteousness, that is, the one perfected in the Spirit according to Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Ἢ πάλιν, ἐπειδὴ τῶν ἱερέων καὶ γραμματέων καὶ νομικῶν καὶ Φαρισαίων ἡ πληθύς, τὴν κενὴν νοσήσασα δόξαν διὰ τῆς τῶν εὐλαβῶς δῆθεν πεπλασμένων ἠθῶν ἐπιδείξεως, τῷ δοκεῖν μετιέναι δικαιοσύνην τὸν ἐκ τῆς οἰήσεως διέτρεφε τῦφον, συκῆν ἄκαρπον μόνοις κομῶσαν τοῖς φύλλοις εἶναί φησι τῶν εἰρημένων τὴν οἴησιν ὁ λόγος· ἣν ὁ τῆς σωτηρίας ὀρεγόμενος πάντων ἀνθρώπων καὶ πεινῶν αὐτῶν τὴν ἐκθέωσιν ὡς ἄκαρπον καταρώμενος ἀποξηραίνει, ὅπως, τοῦ δοκεῖν εἶναι δίκαιοι τὸ εἶναι μᾶλλον προκρίναντες, τὸν μὲν καθ᾽ ὑπόκρισιν τῆς ἠθικῆς ἐπιδείξεως ἐκδυσάμενοι χιτῶνα, τὸν ἐνάρετον δέ, καθὼς ὁ θεῖος βούλεται Λόγος, ἀνοθεύτως μετελθόντες, εὐσεβῶς τὴν ζωὴν διενέγκωσι, Θεῷ μᾶλλον τῆς ψυχῆς τὴν διάθεσιν ἢ τοῖς ἀνθρώποις τὸν ἐκτὸς ἐπιδεικνύμενοι περὶ τὰ ἤθη σχηματισμόν. Εἰ δὲ καὶ τῶν Χριστιανῶν ἐσμεν τοιοῦτοί τινες, τὴν εὐλάβειαν διὰ τῶν τρόπων σχηματιζόμενοι δίχα τῆς ἐπ᾽ ἔργοις δικαιοσύνης, ἐκδεξώμεθα τὸν Λόγον, ὡς φιλάνθρωπον ἡμῶν πεινῶντα τὴν σωτηρίαν, ἀποξηραίνοντα τῆς ψυχῆς τὸ τῆς κακίας σπέρμα, τὴν οἴησιν, μηκέτι φθορᾶς καρπὸν φέρουσαν τὴν ἀνθρωπαρεσκίαν. Ἔχετε, κατὰ τὴν ἐμὴν πενιχρὰν δύναμιν, τοῦ λόγου τὴν δύναμιν, κατὰ τὴν ἐκδοθεῖσαν ἀφήγησιν καλῶς πεινῶντα τὸν Κύριον χρησίμως τε τὴν συκῆν καταρώμενον καὶ εὐκαίρως ξηραίνοντα δείξασαν, ὡς ἐμποδιστικὴν τῆς ἀληθείας, εἴτε τὴν παλαιὰν κατὰ τὸν νόμον τῶν σωματικῶν τύπων παράδοσιν, εἴτε τὴν τῶν Φαρισαίων καὶ ἡμῶν ἐπὶ τοῖς ἤθεσιν οἴησιν. ΚΑ (21). ΠΕΡΙ ΤΟΥ \"ΑΠΕΚΔΥΣΑΜΕΝΟΣ ΤΑΣ ΑΡΧΑΣ ΚΑΙ ΤΑΣ ΕΞΟΥΣΙΑΣ\". 21.","english":"Or again, since the multitude of the priests and scribes and lawyers and Pharisees, sick with empty opinion through the display of supposedly reverent conduct, while seeming to pursue righteousness, nourished the conceit born of presumption, the word says that the presumption of those mentioned is a barren fig tree luxuriating only in leaves. The one who desires the salvation of all men and hungers for their deification, cursing it as barren, dries it up, so that, preferring to be rather than to seem righteous, having stripped off the garment of moral display that belongs to hypocrisy, and having pursued virtue undefiled, as the divine Word wills, they may pass their life piously, displaying the disposition of the soul to God rather than the outward conformation of conduct to men. And if we Christians are also such as these, shaping our reverence through mannerisms apart from righteousness in deeds, let us receive the Word, who in his love for mankind hungers for our salvation, drying up the seed of evil in the soul—presumption—which no longer bears the fruit of corruption, namely people-pleasing. You have, according to my poor ability, the power of the word, as the exposition set forth has shown well the Lord hungering usefully, cursing the fig tree beneficially, and drying it up opportunely, as an obstacle to the truth, whether it be the old tradition of bodily types according to the law, or the presumption of the Pharisees and of us in matters of conduct. KA (21). CONCERNING \"HAVING STRIPPED OFF THE PRINCIPALITIES AND THE POWERS.\" 21.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"ΕΡΩΤΗΣΙΣ ΚΑ' Τί ἐστιν ἀπεκδυσάμενος τὰς ἀρχὰς καὶ τὰς ἐξουσίας καὶ τὰ ἑξῆς; Πῶς δὲ καὶ ἦν αὐτὰς ὅλως ἐνδυσάμενος, ἁμαρτίας χωρὶς γεγενημένος; Ἀπόκρισις.\n\nὉ κατὰ πάντα τρόπον ὁμοίως ἡμῖν, δίχα μόνης ἁμαρτίας, ἀτρέπτως ὑποδὺς τὴν ἡμετέραν φύσιν θεαρχικὸς Λόγος, τέλειος γενόμενος ἄνθρωπος, τὸν πρῶτον Ἀδὰμ εἶχε τοῖς κατὰ τὴν γένεσίν τε καὶ γέννησιν τρόποις φαινόμενον. Οἷον, ὁ\n\nπρῶτος ἄνθρωπος, ἐκ Θεοῦ τὸ εἶναι λαβὼν καὶ γενόμενος κατ᾽ αὐτὴν τοῦ εἶναι τὴν γένεσιν, φθορᾶς ἦν καὶ ἁμαρτίας ἐλεύθεροςοὐ γὰρ συνεκτίσθη αὐτῷ φθορὰ καὶ ἁμαρτίαὅτε δὲ τὴν ἐντολὴν παραβὰς ἥμαρτε, γέννησιν καταδικάζεται διὰ πάθους καὶ ἁμαρτίας συνισταμένην, ἐν τῷ δι᾽ αὐτὴν παθητῷ τῆς ἁμαρτίας ἐχούσης, ὡς ἐν νόμῳ, λοιπὸν κατὰ τὴν φύσιν τὴν γένεσιν· καθ᾽ ὃν οὐδείς ἐστιν ἀναμάρτητος, ὑποκείμενος φύσει τῷ νόμῳ τῆς μετὰ τὴν γένεσιν διὰ τὴν ἁμαρτίαν ἐπεισαχθείσης γεννήσεως. Ἐπειδὴ τοίνυν διὰ τὴν παράβασιν ἡ ἁμαρτία, διὰ δὲ τὴν ἁμαρτίαν τὸ παθητὸν κατὰ τὴν γέννησιν τῇ φύσει τῶν ἀνθρώπων ἐπεισῆλθεν, καὶ συνήκμαζεν ἀεὶ τῷ παθητῷ τῆς γεννήσεως διὰ τῆς ἁμαρτίας ἡ πρώτη παράβασις, οὐκ ἦν ἐλπὶς ἐλευθερίας, δεσμῷ πονηρῷ δεθείσης ἀλύτως κατὰ γνώμην τῆς φύσεως. Ὅσον γὰρ πρὸς τὴν οἰκείαν ἔσπευδε διὰ τῆς γεννήσεως σύστασιν ἡ φύσις, τοσοῦτον πλέον ἑαυτὴν τῷ νόμῳ τῆς ἁμαρτίας ἐπέσφιγγεν, ἐνεργουμένην ἔχουσα κατὰ τὸ παθητὸν τὴν παράβασιν.","english":"QUESTION 21: What is \"having stripped off the principalities and the powers,\" and so on? And how was he, who had been made without sin, clothed with them at all? Answer.\n\nThe Word, who rules all things divinely, having in every way without change assumed our nature in the same manner as we, apart from sin alone, and having become a perfect man, had the first Adam appearing in the modes of his coming into being and his birth. For instance, the first man, having received his existence from God and having come into being according to the very generation of existence, was free from corruption and sin—for corruption and sin were not created together with him—but when he transgressed the commandment and sinned, he was condemned to a birth constituted through passion and sin, since because of it sin had, as it were in law, the passible element henceforth according to nature in generation; according to which no one is without sin, being by nature subject to the law of the birth introduced after generation because of sin. Since, then, through the transgression came sin, and through sin the passible element in birth entered the nature of men, and the first transgression always grew together with the passible element of birth through sin, there was no hope of freedom, since the nature was bound by an evil bond, unloosed in accordance with its own inclination. For as much as nature hastened toward its own constitution through birth, so much the more did it tighten itself to the law of sin, having the transgression active in it according to the passible element.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Ἐν αὐτῷ γὰρ τῷ παθητῷ διὰ τὴν φυσικὴν περίστασιν ἔχουσα τῆς ἁμαρτίας τὴν αὔξησιν, πασῶν εἶχε τῶν ἐναντίων δυνάμεων ἀρχῶν τε καὶ ἐξουσιῶν κατὰ τὴν ἐν τῷ παθητῷ γενικὴν ἁμαρτίαν διὰ τῶν παρὰ φύσιν παθῶν ἐγκεκρυμμένας τοῖς κατὰ φύσιν πάθεσι τὰς ἐνεργείας· δι᾽ ὧν πᾶσα πονηρὰ δύναμις ἐνήργει, κατὰ τὸ παθητὸν τῆς φύσεως εἰς τὴν φθορὰν τῶν παρὰ φύσιν παθῶν τὴν γνώμην διὰ τῶν κατὰ φύσιν ἐλαύνουσα.\n\nΓενόμενος οὖν ὑπὲρ φιλανθρωπίας ὁ τοῦ Θεοῦ μονογενὴς Υἱὸς καὶ Λόγος τέλειος ἄνθρωπος, διὰ τὸ ταύτης τῆς πονηρᾶς ἐξελέσθαι τὴν τῶν ἀνθρώπων φύσιν ἀμηχανίας, ἐκ μὲν τῆς κατὰ τὴν γένεσιν τοῦ Ἀδὰμ πρώτης συστάσεως λαβὼν εἶχε δίχα τῆς ἀφθαρσίας τὸ ἀναμάρτητον, ἐκ δὲ τῆς ὕστερον διὰ τὴν ἁμαρτίαν ἐπεισαχθείσης τῇ φύσει γεννήσεως μόνον εἴληφε δίχα τῆς ἁμαρτίας τὸ παθητόν. Ἐπεὶ τοίνυν ἐν τῷ παθητῷ κατὰ τὸν Ἀδάμ, ὡς ἔφην, διὰ τὴν ἁμαρτίαν αἱ πονηραὶ δυνάμεις ἔσχον τὰς ἐνεργείας ἀφανῶς ἐγκεκρυμμένας τῷ περιστατικῷ νόμῳ τῆς φύσεως, εἰκότως ἐν τῷ Σωτῆρι Θεῷ τοῦ Ἀδὰμ θεωροῦσαι κατὰ φύσιν διὰ τὴν σάρκα τὸ παθητὸν καὶ δοκοῦσαι πρὸς ἀνάγκης περιστατικῶς ὡς ψιλὸν ἄνθρωπον καὶ τὸν Κύριον κεκτῆσθαι τὸν νόμον τῆς φύσεως, ἀλλ᾽ οὐχὶ κατὰ θέλησιν γνώμῃ κινούμενον, προσέβαλον, ἐλπίζουσαι κἀκεῖνον διὰ τοῦ κατὰ φύσιν πάθους τὸ παρὰ φύσιν πείθειν φαντάζεσθαι πάθος καί τι δρᾶν αὐταῖς ἐοικός· ὅς, διὰ τῆς πρώτης πείρας τῶν καθ᾽ ἡδονὴν πειρασμῶν συγχωρήσας τοῖς οἰκείοις αὐτὰς ἐμπαίζεσθαι δόλοις, ἐξεδύσατο ταύτας ἐξωθήσας τῆς φύσεως, ἀπρόσιτος μείνας αὐταῖς καὶ ἀνέπαφος, ἡμῖν προδήλως ἀλλ᾽ οὐχ ἑαυτῷ τὴν νίκην ποιούμενος·","english":"For in the very passible element, which by natural circumstance has the increase of sin, it possessed the activities of all the opposing powers, principalities and authorities, hidden by the passions contrary to nature within the passions according to nature, in accordance with the generic sin in the passible element; through these every evil power worked, driving the will, by means of the passions according to nature, toward the corruption of the passions contrary to nature in the passible element of nature.\n\nTherefore the only-begotten Son and Word of God, having become a perfect man out of love for humanity, in order to rescue the nature of human beings from this evil helplessness, took from the first constitution at Adam's generation and possessed sinlessness without incorruption, while from the generation later introduced into nature because of sin he received only the passible element without sin. Since, then, in the passible element according to Adam, as I said, the evil powers had their activities because of sin, hidden invisibly in the circumstantial law of nature, reasonably, when they saw in the Savior God the passible element according to nature because of the flesh, and supposed that the Lord too necessarily possessed the law of nature circumstantially as a mere man, but not as one moved by will according to intention, they attacked, hoping to persuade him also, through the passion according to nature, to imagine the passion contrary to nature and to do something like them. But he, by the first experience of the temptations according to pleasure, allowed them to be mocked by their own wiles, and stripped them off, driving them out of nature, remaining inaccessible and untouchable to them, making the victory plainly for us and not for himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"οἷς καὶ γέγονεν ἄνθρωπος προσάγων ὡς ἀγαθὸς ὅλον τὸ κατορθούμενον. Οὐ γὰρ αὐτὸς ἐδεῖτο πείρας, Θεὸς ὢν καὶ δεσπότης καὶ παντὸς πάθους κατὰ φύσιν ἐλεύθερος, ἀλλ᾽ ἵνα, τοῖς ἡμετέροις πειρασμοῖς τὴν πονηρὰν προσκαλούμενος δύναμιν, ἕληται τῇ προσβολῇ, νεκρώσας τὴν ἑλεῖν αὐτὸν ὡς ἐν ἀρχῇ τὸν Ἀδὰμ προσδοκήσασαν. Οὕτω μὲν οὖν κατὰ τὴν πρώτην πεῖραν προσβαλούσας τὰς ἀρχὰς καὶ τὰς ἐξουσίας ἐξεδύσατο, πόρρω ποιήσας τῆς φύσεως, καὶ τὸ καθ᾽ ἡδονὴν παθητὸν ἰασάμενος, καὶ τὸ χειρόγραφον ἐν ἑαυτῷ τοῦ Ἀδὰμ τῆς τῶν καθ᾽ ἡδονὴν παθῶν γνωμικῆς συγκαταθέσεως ἀπαλείψας· δι᾽ οὗ τὴν γνώμην ὁ ἄνθρωπος ῥέπουσαν ἔχων πρὸς ἡδονὴν τὴν πονηρὰν καθ᾽ ἑαυτοῦ καὶ σιγῶν διὰ τῶν ἔργων ἀνεκήρυττε δεσποτείαν, τῷ τοῦ θανάτου φόβῳ τῆς καθ᾽ ἡδονὴν ἐνοχῆς οὐκ ἐλευθερούμενος.\n\nἘπειδὴ τοίνυν διὰ τῆς καθ᾽ ἡδονὴν πρώτης πείρας ἡττήσας τὰς πονηρὰς ἐματαίωσε δυνάμεις ἀρχάς τε καὶ ἐξουσίας ὁ Κύριος, καὶ δευτέραν αὐταῖς συγχωρεῖ ποιεῖσθαι προσβολὴν καὶ τὴν λειπομένην δι᾽ ὀδύνης καὶ πόνων πεῖραν τῶν πειρασμῶν προσαγαγεῖν, ἵνα τελείως κενώσας ἐν ἑαυτῷ τὸν φθαρτικὸν ἰὸν τῆς","english":"To whom he also became a man, leading forward, as one good, the whole of what was rightly accomplished. For he himself had no need of trial, being God and Lord and free by nature from every passion, but so that, drawing out the evil power by our temptations, he might destroy it by the assault, having put to death the expectation that it would seize him as it had seized Adam in the beginning. Thus then, by the first trial, having stripped off the principalities and authorities that assaulted him, he put them far from nature, and healed the passible element according to pleasure, and blotted out in himself the handwriting of Adam's deliberate consent to the passions according to pleasure; by which handwriting man, having his disposition inclined toward evil pleasure, was proclaiming against himself, even in silence through his deeds, a dominion, not being freed from the entanglement according to pleasure by the fear of death.\n\nSince, therefore, through the first trial according to pleasure the Lord had defeated and made void the evil powers, principalities and authorities, he also allows them to make a second assault and to bring forward the remaining trial of temptations through pain and toils, so that, having completely emptied in himself the destructive poison of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"αὐτῶν πονηρίας ὡς πῦρ δαπανήσῃ, παντελῶς ἐξαφανίσας τῆς φύσεως, ἀπεκδυσάμενος κατὰ τὸν τοῦ θανάτου καιρὸν ἐν τῷ σταυρῷ τὰς ἀρχὰς καὶ τὰς ἐξουσίας, μείνας τοῖς πόνοις ἀνάλωτος, μᾶλλον δὲ φοβερὸς φανεὶς κατὰ τοῦ θανάτου, τὸ κατ᾽ ὀδύνην παθητὸν ἐξηλώσας τῆς φύσεως· ἧς ἀπορρέπουσαν διὰ τῆς δειλίας τὴν γνώμην ἔχων ὁ ἄνθρωπος διαπαντὸς φόβῳ θανάτου καὶ παρὰ γνώμην τυραννούμενος διὰ τὸ ζῆν τῆς καθ᾽ ἡδονὴν ἀντείχετο δουλείας. Ἐξεδύσατο μὲν οὖν ὁ Κύριος τὰς ἀρχὰς καὶ τὰς ἐξουσίας κατὰ τὴν πρώτην ἐν τῇ ἐρήμῳ πεῖραν τῶν πειρασμῶν, τὸ καθ᾽ ἡδονὴν παθητὸν τῆς ὅλης φύσεως ἰασάμενος· ἀπεξεδύσατο δὲ ταύτας πάλιν κατὰ τὸν καιρὸν τοῦ θανάτου, τῆς φύσεως ὁμοίως ἐξηλώσας τὸ κατ᾽ ὀδύνην παθητόν, τὸ ἡμῖν κατορθούμενον ἑαυτοῦ διὰ φιλανθρωπίαν ὡς ὑπευθύνου ποιούμενος, μᾶλλον δὲ τῶν κατορθουμένων τὸ κλέος ἡμῖν ὡς ἀγαθὸς λογιζόμενος.","english":"...so that, consuming their wickedness like fire, having utterly abolished it from nature, having stripped off at the time of death on the cross the principalities and the powers, remaining unconquered by sufferings, or rather appearing fearsome against death, having emulated the passible in respect of pain in nature; whose inclination, inclining away through cowardice, man always possessed, and being tyrannized by fear of death against his will, because of living he clung to the slavery that is according to pleasure. The Lord, then, stripped off the principalities and the powers at the first trial of temptations in the desert, healing the passible in respect of pleasure of the whole nature; and he stripped them off again at the time of death, having likewise emulated the passible in respect of pain of nature, making his own, through love for mankind, what is rightly accomplished by us, as though he were liable, or rather, as one good, reckoning to us the glory of what is rightly accomplished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Ἐπειδὴ γὰρ ὁμοίως ἡμῖν λαβὼν χωρὶς ἁμαρτίας τὸ τῆς φύσεως παθητόν, δι᾽ οὗ πέφυκεν ἐνεργεῖν τὰ ἑαυτῆς πᾶσα πονηρὰ καὶ ὀλέθριος δύναμις, ἐν τῷ καιρῷ τοῦ θανάτου καὶ ἐπ᾽ αὐτὸν ἐλθούσας ἐρεύνης χάριν ἀπεξεδύσατο, θριαμβεύσας τε καὶ παραδειγματίσας αὐτὰς ἐν τῷ σταυρῷ κατὰ τὴν ἔξοδον τῆς ψυχῆς, μηδὲν τὸ σύνολον εὑρούσας ἐν τῷ κατ᾽ αὐτὸν παθητῷ τῆς φύσεως ἴδιον, ὅτε μάλιστα προσεδοκοῦσαν διὰ τὸ φύσει κατὰ σάρκα παθητὸν εὑρεῖν τι πάντως ἀνθρώπινον, εἰκότως δι᾽ ἑαυτοῦ δυνάμει καὶ πᾶσαν ὡς διά τινος ἀπαρχῆς τῆς ἐξ ἡμῶν ἁγίας αὐτοῦ σαρκὸς τὴν φύσιν τῶν ἀνθρώπων τῆς ἐμφυρείσης αὐτῇ κατὰ τὸ παθητὸν κακίας ἠλευθέρωσεν, ὑποτάξας αὐτῷ τῷ τῆς φύσεως παθητῷ τὴν ἐν αὐτῷ ποτε, φημὶ δὲ τῷ παθητῷ, βασιλεύσασαν τῆς φύσεως πονηρὰν δυναστείαν. Ἦν μὲν καὶ ἄλλως τὸν περὶ τούτου λόγον μυστικώτερόν τε καὶ ὑψηλότερον θεωρῆσαι δυνατόν. Ἀλλ᾽ ἐπειδή, καθὼς ἴστε, τὰ τῶν θείων δογμάτων ἀπορρητότερα διὰ γραφῆς οὐ δεῖ κατατίθεσθαι, ἀρκεσθῶμεν τοῖς εἰρημένοις δυσωποῦσι φιλοπραγμονοῦσαν περὶ τούτου τὴν ἔννοιαν. Θεοῦ δὲ χαριζομένου καὶ τὸ κατ᾽ ὀφθαλμοὺς ὑμῶν ἀξιωθῆναι, τὴν ἀποστολικὴν διάνοιαν ἅμα φιλομαθῶς ἐξετάσομεν.","english":"For since he took upon himself, like us and without sin, the passibility of nature, through which every evil and destructive power naturally works its own effects, at the time of death he stripped off those powers that came against him for the sake of examination, and having triumphed over them and made a public example of them on the cross at the departure of his soul, since they found nothing at all of their own in the passibility of his nature—especially when they expected, because of what is naturally passible in the flesh, to find something altogether human—for this reason, by his own power and as from a kind of firstfruits, from his holy flesh taken from us, he set free the whole nature of human beings from the wickedness that had been implanted in it through the passible element, subjecting to that same passibility of nature the evil dominion of nature that had once reigned in it—I mean in the passible element. It would indeed be possible in another way to contemplate the account concerning this more mystically and more sublimely. But since, as you know, the more secret things of the divine doctrines ought not to be set down in writing, let us be content with what has been said, which urges on the mind that busies itself inquisitively about this matter. And if God grants that we be deemed worthy of this also in your sight, we shall inquisitively examine the apostolic meaning with a love of learning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"ΣΧΟΛΙΑ 1. Γένεσιν λέγει τήν ἐκ Θεοῦ πρώτην τοῦ ἀνθρώπου διάπλασιν· γέννησιν δέ, τήν ἐκ καταδίκης ὕστερον διά τήν παράβασιν ἐξ ἀλλήλων διαδοχήν. 2. Κακίας λέγει τὰς ἐνεργείας τῶν ἀκαθάρτων πνευμάτων. Τὰ πάθη δυὸ εἰδῶν ἐστι· τὸ μὲν τὰ παρὰ φύσιν πάθη ἐστί, ἅπερ εἰσὶ κακίαι ἀεὶ ἀντικείμεναι ταῖς ἀρεταῖς, μὴ δυνάμεναι ποτὲ ἐκδηλωθῆναι ἐν ταῖς ἀρεταῖς· τὸ δὲ ἕτερον τὰ πάθη εἰσὶ ἐκεῖνα, ἅπερ εἰ καὶ μὴ ἐκ τοῦ Θεοῦ ποιηθέντα ἐν τῇ φύσει τῶν ἀνθρώπων, ἀλλ' εἰσῆλθον αὐτῇ ἅμα τῇ παραβάσει, διὸ θεωρούμενα καθ' ἑαυτά, κακὰ εἰσι, δυνάμενα δὲ μεταβληθῆναι εἰς ἀγαθὰ τοῖς χρησαμένοις καλῶς, ἅπερ εἰσὶ ἢ ἡδονὴ τε καὶ ὀδύνη, ἡ ἐπιθυμία τε καὶ ὁ φόβος, ἐν οἷς κεκρυμμέναι εἰσὶ κακίαι, δι' ὧν αἱ ἀντικείμεναι δυνάμεις πεφύκασι πράττειν ἀδίκους πράξεις. 3. Κινήσεις τῆς ψυχῆς λέγει τὴν ἡδονὴν καὶ ὀδύνην, τὴν ἐπιθυμίαν καὶ τὸν φόβον, λαμβανόμεναι ὡς ἀγαθαὶ καὶ κακαί, ἐν αἷς λανθανόντως αἱ κακίαι ἐνυπάρχουσι.\n\n4. Τὴν διαδοχὴν τῶν ἀνθρώπων ὀνομάζει ἐπείσακτον γέννησιν τῇ φύσει ἡμῶν, ἐνώσει σωματικῇ, ὁμοίᾳ τοῖς ζώοις. Εἰ γὰρ ἡ τοῦ ἀνθρώπου φύσις οὐκ ἔπιπτε διὰ τοῦ πρώτου ἀνθρώπου τῇ παραβάσει, ὁ πολλαπλασιασμὸς τοῦ ἀνθρωπίνου γένους οὐκ ἂν ἐγίγνετο τῇ τῶν σωμάτων ἑνώσει, ἥτις ἐστὶ ἡ τῆς παραβάσεως ποινή, ἀλλὰ θαυμαστῷ τινι θείῳ τρόπῳ, ἄνευ μολυσμοῦ σπέρματός τίνος. 5. Διαδοχὴ ὀνομάζει τὴν δι' ἑνώσεως γέννησιν τῶν ἀνθρώπων ἐκ σπέρματος, ἥτις οὐκ ἐν τῇ φύσει αὐτοῦ ἦν, ἄλλα ποινὴ ἐστὶ ἐπείσακτος τῇ φύσει.","english":"SCHOLIA 1. He calls \"genesis\" the first formation of man from God; and \"gennesis,\" the succession from one another after the condemnation because of the transgression. 2. He calls \"evil\" the activities of the unclean spirits. Passions are of two kinds: the one is the passions contrary to nature, which are always evils opposed to the virtues, and can never be manifested in the virtues; the other is those passions which, although not made by God in the nature of men, nevertheless entered it together with the transgression, and therefore, considered in themselves, are evil, but can be changed into good by those who use them well—namely, pleasure and pain, desire and fear, in which evils are hidden, through which the opposing powers naturally perform unjust deeds. 3. He calls \"movements of the soul\" pleasure and pain, desire and fear, taken as good and evil, in which the evils secretly subsist.\n\n4. He names the succession of men an introduced gennesis into our nature, by bodily union, like that of animals. For if the nature of man had not fallen through the first man by the transgression, the multiplication of the human race would not have come about by the union of bodies, which is the penalty of the transgression, but by some wondrous divine manner, without defilement of seed. 5. He names \"succession\" the gennesis of men through union from seed, which was not in his nature, but is an introduced penalty into nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"6. Τὰ ἀκάθαρτα πνεύματα πεφύκασι ὑποσύρειν τοὺς ἀνθρώπους, ὑποβάλλοντα μετὰ δόλου τὰ παρὰ φύσιν πάθη ὑπὸ μορφήν τῶν κατὰ φύσιν. 7. Τῆς ἡμῶν καθ᾿ ἡδονήν, οἰκειοῦτο πεῖραν εἰς πρόκλησιν τοῦ πειράζοντος ὁ φύσει καθ᾿ ἡδονήν καί ὡς ἄνθρωπος ἀπαθής ὑπάρχων· παθητός γάρ ἦν σαρκί κατά φύσιν, ὡς ἄνθρωπος, διά τό θνητόν, ἀλλ᾿ οὐκ ἐμπαθής κατά γνώμην ὡς ἀναμάρτητος.\n\n8. Τὰς προτροπὰς τοῦ διαβόλου πρὸς τὸν Κύριον ἐν τῇ ἔρημῳ, ἐν τῷ ναῷ καὶ ἐν τῷ ὑψηλῷ ὅρει καλεῖ πειρασμούς.\n\n9. Πάθος τοῦ σταυροῦ καλεῖ ἐκεῖνο δι' οὗ ἡττήθη ὁ διάβολος καὶ ἡ φύσις τοῦ ἀνθρώπου ἠλευθερώθη ὑπὸ τοῦ θανάτου καὶ τῆς ἁμαρτίας. 10. Ἕτερὸν ἐστι ἡ παθητότης τῆς ἡδονῆς, καὶ ἕτερον ἡ παθητότης τῆς σαρκός· παθητότης τῆς ἡδονῆς, τουτέστιν ἁμαρτία, οὐκ ἦν τῷ Χριστῷ.\n\n11. Φύσεως ἴδιον κέκληκε, τό κατά γνώμην μετά παράβασιν πρός ἁμαρτίαν ἐξ ἀσθενείας ὀλισθηρόν· ὅπερ οὔτε κατά σάρκα φυσικῶς εἶχεν ὁ Κύριος, καί σαρκί κατ᾿ οὐσίαν ἀναμάρτητος ὤν.","english":"6. The unclean spirits are by nature inclined to drag men down, secretly suggesting, with deceit, the passions contrary to nature under the form of things according to nature. 7. The experience of our pleasure was appropriated by the one who by nature is without pleasure, for the provocation of the tempter, and as a man being impassible; for he was passible in the flesh according to nature, as a man, because of mortality, but not subject to passion in his will, as being without sin.\n\n8. The promptings of the devil against the Lord in the wilderness, in the temple, and on the high mountain he calls temptations.\n\n9. He calls the passion of the cross that by which the devil was defeated and the nature of man was set free from death and sin. 10. One thing is the passibility of pleasure, and another is the passibility of the flesh; the passibility of pleasure, that is, sin, was not in Christ.\n\n11. He has called it a property of nature, the inclination to sin from weakness in the will after transgression; which the Lord did not have naturally according to the flesh, even though he was in the flesh essentially without sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"12. Ὅτι οὐ δεῖ τοὺς ἑρμηνευτάς τῆς Γραφῆς ἑρμηνεύειν τι ὡς μὴ δυνάμενον ἄλλως ἑρμηνευθῆναι.\n\nΚΒ (22). ΠΕΡΙ ΤΟΥ \"ΕΙ ΕΝ ΤΟΙΣ ΑΙΩΣΙ ΤΟΙΣ ΕΠΕΡΧΟΜΕΝΟΙΣ ΔΕΙΞΕΙ ΤΟΝ ΠΛΟΥΤΟΝ ΑΥΤΟΥ Ο ΘΕΟΣ, ΠΩΣ ΕΙΣ ΗΜΑΣ ΤΑ ΤΕΛΗ ΤΩΝ ΑΙΩΝΩΝ ΚΑΤΗΝΤΗΣΕΝ;\". 22. ΕΡΩΤΗΣΙΣ ΚΒ' Εἰ ἐν τοῖς αἰῶσι τοῖς ἐπερχομένοις δείξει τὸν πλοῦτον αὐτοῦ ὁ Θεός, πῶς εἰς ἡμᾶς τὰ τέλη τῶν αἰώνων κατήντησεν;\n\nἈπόκρισις.\n\nὉ πάσης κτίσεως, ὁρατῆς τε καὶ ἀοράτου, κατὰ μόνην τοῦ θελήματος τὴν ῥοπὴν ὑποστήσας τὴν γένεσιν πρὸ πάντων τῶν αἰώνων καὶ αὐτῆς τῆς τῶν γεγονότων γενέσεως τὴν ἐπ᾽ αὐτοῖς ἀφράστως ὑπεράγαθον εἶχε βουλήν· ἡ δὲ ἦν αὐτὸν μὲν ἀτρέπτως ἐγκραθῆναι τῇ φύσει τῶν ἀνθρώπων διὰ τῆς καθ᾽ ὑπόστασιν ἀληθοῦς ἑνώσεως, ἑαυτῷ δὲ τὴν φύσιν ἀναλλοιώτως ἑνῶσαι τὴν ἀνθρωπίνην, ἵν᾽ αὐτὸς μὲν ἄνθρωπος γένηται, καθὼς οἶδεν αὐτός, Θεὸν δὲ ποιήσειε τῇ πρὸς ἑαυτὸν ἑνώσει τὸν ἄνθρωπον, μερίσας δηλονότι σοφῶς τοὺς αἰῶνας καὶ διορίσας, τοὺς μὲν ἐπ᾽ ἐνεργείᾳ τοῦ αὐτὸν γενέσθαι ἄνθρωπον, τοὺς δὲ ἐπ᾽ ἐνεργείᾳ τοῦ τὸν ἄνθρωπον ποιῆσαι Θεόν.","english":"12. That interpreters of Scripture ought not to interpret anything as being incapable of being interpreted otherwise.\n\n22. QUESTION 22: If in the ages to come God will show his wealth, how have the ends of the ages come upon us?\n\nAnswer.\n\nHe who by the mere inclination of his will brought creation into existence before all the ages, both visible and invisible, had before the very generation of things that came to be his ineffably most-good purpose concerning them; and this was that he should be united without change to the nature of men through the true union according to hypostasis, and should unite to himself the human nature without alteration, so that he himself might become man, as he himself knows, and might make man God by his union with himself, clearly dividing and distinguishing the ages wisely—some for the working of his becoming man, and others for the working of his making man God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Τῶν οὖν ἐπ᾽ ἐνεργείᾳ τοῦ αὐτὸν γενέσθαι ἄνθρωπον προωρισμένων αἰώνων εἰς ἡμᾶς τὰ τέλη κατήντησεν, τῆς θείας προθέσεως κατὰ τὴν σάρκωσιν δι᾽ αὐτῶν τῶν πραγμάτων λαβούσης τὴν ἔκβασιν· ὅπερ ὁ θεῖος διασκοπήσας ἀπόστολος, τῆς κατὰ πρόθεσιν τῶν αἰώνων πρὸς τὸ γενέσθαι τὸν Θεὸν ἄνθρωπον ἐνιδὼν τὸ τέλος δι᾽ αὐτῆς τῆς τοῦ Θεοῦ καὶ Λόγου σαρκώσεως, φησὶν εἰς ἡμᾶς κατηντηκέναι τὰ τέλη τῶν αἰώνων, οὐχ ἁπλῶς παρ᾽ ἡμῶν νοουμένων τῶν αἰώνων, ἀλλὰ τῶν, ἐπ᾽ ἐνεργείᾳ δηλονότι τοῦ τῆς ἐνσωματώσεως μυστηρίου, τὸ οἰκεῖον κατὰ πρόθεσιν τοῦ Θεοῦ πέρας εἰληφότων.\n\nἘπεὶ οὖν οἱ κατὰ πρόθεσιν ἐπ᾽ ἐνεργείᾳ τοῦ γενέσθαι τὸν Θεὸν ἄνθρωπον προορισθέντες αἰῶνες εἰς ἡμᾶς τὸ τέλος εἰλήφασιν, ἐνεργήσαντος κατ᾽ ἀλήθειαν τοῦ Θεοῦ τὴν ἑαυτοῦ τελείαν ἐνανθρώπησιν καὶ πληρώσαντος, τοὺς ἄλλους ἐκδέχεσθαι χρὴ λοιπὸν αἰῶνας ἐπελευσομένους ἐπ᾽ ἐνεργείᾳ τῆς τῶν ἀνθρώπων μυστικῆς καὶ ἀπορρήτου θεώσεως, καθ᾽ οὓς τὸν ὑπερβάλλοντα πλοῦτον τῆς χρηστότητος αὐτοῦ εἰς ἡμᾶς δείξει ὁ Θεός, ἐνεργήσας τελείως ἐν τοῖς ἀξίοις τὴν θέωσιν. Εἰ γὰρ αὐτὸς τῆς","english":"Of the ages, then, that were foreordained with a view to the actual accomplishment of his becoming man, the ends have reached us, the divine purpose having received its fulfillment through the very facts of the incarnation. Perceiving this, the divine apostle, seeing the end of the ages according to purpose—namely, that God should become man—through the very incarnation of God the Word, says that the ends of the ages have reached us; the ages being understood by us not in a simple sense, but as those which, with a view to the actual accomplishment of the mystery of embodiment, have received their proper limit according to the purpose of God.\n\nSince, then, the ages foreordained according to purpose with a view to the actual accomplishment of God's becoming man have received their end in us—God having truly accomplished and fulfilled his own perfect becoming man—it is necessary henceforth to await the other ages that will come, with a view to the actual accomplishment of the mystical and ineffable deification of human beings, in which God will show toward us the surpassing wealth of his goodness, having perfectly accomplished deification in those who are worthy. For if he himself","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"ἐπὶ τῷ ἀνθρωπισθῆναι μυστικῆς ἐνεργείας εἴληφε πέρας, κατὰ πάντα τρόπον χωρὶς μόνης ἁμαρτίας ἡμῖν ὁμοιωθεὶς καὶ εἰς τὰ κατώτερα μέρη τῆς γῆς καταβάς, ἔνθα τὸν ἄνθρωπον ἀπεώσατο τῆς ἁμαρτίας ἡ τυραννίς, πάντως καὶ τῆς ἐπὶ τῷ θεωθῆναι τὸν ἄνθρωπον μυστικῆς ἐνεργείας λήψεται πέρας, κατὰ πάντα τρόπον, χωρὶς μόνης δηλονότι τῆς πρὸς αὐτὸν κατ᾽ οὐσίαν ταυτότητος, ὁμοιώσας ἑαυτῷ τὸν ἄνθρωπον καὶ ὑπεράνω πάντων τῶν οὐρανῶν ἀναβιβάσας, ἔνθα τὸ τῆς χάριτος φύσει μέγεθος ὑπάρχον προσκαλεῖται διὰ τὴν ἀπειρίαν τῆς ἀγαθότητος τὸν κάτω κείμενον ἄνθρωπον· ὅπερ μυστικῶς διδάσκων ὁ μέγας ἀπόστολός φησιν ἐν τοῖς αἰῶσι τοῖς ἐπερχομένοις τὸν εἰς ἡμᾶς ὑπερβάλλοντα πλοῦτον τῆς τοῦ Θεοῦ χρηστότητος δειχθήσεσθαι.\n\nΔιέλωμεν οὖν καὶ ἡμεῖς τῇ ἐπινοίᾳ τοὺς αἰῶνας, καὶ ἀφορίσωμεν τοὺς μὲν τῷ μυστηρίῳ τῆς θείας ἐνανθρωπήσεως, τοὺς δὲ τῇ χάριτι τῆς ἀνθρωπίνης θεώσεως, καὶ εὑρήσομεν τοὺς μὲν περὶ τὸ οἰκεῖον ὄντας τέλος, τοὺς δὲ οὔπω παραγενομένους. Καὶ συντόμως εἰπεῖν, τῶν αἰώνων οἱ μὲν τῆς τοῦ Θεοῦ πρὸς ἀνθρώπους εἰσὶ καταβάσεως, οἱ δὲ τῆς τῶν ἀνθρώπων πρὸς Θεὸν ὑπάρχουσιν ἀναβάσεως. Οὕτω νοοῦντες οὐκ ἐνσκάζομεν τῇ ἀσαφείᾳ τῶν θείων λόγων, τὴν εἰς ταὐτὸν περίπτωσιν νομίζοντες παθεῖν τὸν θεῖον ἀπόστολον. Ἢ μᾶλλον, ἐπειδὴ καὶ ἀρχὴ καὶ μεσότης καὶ τέλος ἐστὶ πάντων τῶν αἰώνων τῶν τε παρελθόντων καὶ ὄντων καὶ ἐσομένων ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστός, εἰκότως εἰς ἡμᾶς κατήντησε δυνάμει τῆς πίστεως τὸ κατ᾽ εἶδος ἐνεργείᾳ κατὰ τὴν χάριν ἐσόμενον ἐπὶ θεώσει τῶν ἀξίων τέλος τῶν αἰώνων.","english":"For the mystical operation of his becoming man has reached its end, and he was made like us in every way except sin alone, and descended into the lower parts of the earth, where the tyranny of sin had cast man down; so too the mystical operation for the deification of man will certainly reach its end, having made man like himself in every way—except, clearly, identity with himself in essence—and having raised him up above all the heavens, where the greatness of grace, being by nature, calls the man who lies below, because of the boundlessness of its goodness. Teaching this mystically, the great apostle says that in the ages to come the surpassing riches of God's goodness toward us will be shown.\n\nLet us too, then, divide the ages by our understanding, and set apart some for the mystery of the divine incarnation and others for the grace of human deification, and we shall find that the former are at their proper end, while the latter have not yet arrived. And to speak briefly, some of the ages are of God's descent toward men, and others are of men's ascent toward God. Understanding it thus, we are not darkened by the obscurity of the divine words, supposing that the divine apostle suffered a lapse into the same meaning. Or rather, since our Lord Jesus Christ is the beginning and middle and end of all the ages—past, present, and future—it is fittingly that the end of the ages, which will come to be in actuality according to grace for the deification of the worthy, has reached us by the power of faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"Ἢ πάλιν, ἐπειδὴ ἕτερος ὁ τοῦ ποιεῖν καὶ ἕτερος ὁ τοῦ πάσχειν λόγος, μυστικῶς ἅμα καὶ σοφῶς διεῖλε παρελθοῦσιν αἰῶσι καὶ μέλλουσι τὸν τοῦ ποιεῖν καὶ τοῦ πάσχειν λόγον ὁ θεῖος ἀπόστολος. Οἷον, οἱ τῆς σαρκὸς αἰῶνες, ἐν οἷς νῦν ζῶμενοἶδε γὰρ ἡ Γραφὴ καὶ χρονικοὺς αἰῶνας κατὰ τὸ καὶ ἐκοπίασεν εἰς τὸν αἰῶνα καὶ ζήσεται εἰς τέλος, τῆς τοῦ ποιεῖν εἰσιν ἰδιότητος, οἱ δὲ μέλλοντες εἶναι τοῦ Πνεύματος μετὰ τὴν παροῦσαν ζωὴν τῆς τοῦ πάσχειν εἰσὶν μεταποιήσεως. Ἐνταῦθα τοίνυν ὄντες, ὡς ποιοῦντες εἰς αἰώνων τέλη καταντῶμεν, πέρας λαμβανούσης ἡμῶν κατὰ τὸ ποιεῖν τῆς δυνάμεώς τε καὶ τῆς ἐνεργείας. Ἐν δὲ τοῖς αἰῶσι τοῖς ἐπερχομένοις, πάσχοντες τὴν πρὸς τὸ θεοῦσθαι χάριτι μεταποίησιν, οὐ ποιοῦμεν ἀλλὰ πάσχομεν, καὶ διὰ τοῦτο οὐ λήγομεν θεουργούμενοι. Ὑπὲρ φύσιν γὰρ τότε τὸ πάθος ἐστὶ καὶ μηδένα λόγον ἔχον ὁριστικὸν τῆς ἐπ᾽ ἄπειρον τῶν τοῦτο πασχόντων θεουργίας. Ποιοῦμεν γὰρ ἡμεῖς, ἐφ᾽ ὅσον τήν τε τῶν ἀρετῶν ποιητικὴν φύσει λογικὴν ἔχομεν δύναμιν ἐνεργουμένην καὶ τὴν πάσης γνώσεως δεκτικὴν νοερὰν ἀσχέτως δυνάμει πᾶσαν τῶν ὄντων καὶ γινωσκομένων φύσιν διαβαίνουσαν καὶ πάντας κατόπιν ἑαυτῆς τοὺς αἰῶνας ποιουμένην· καὶ πάσχομεν ἡνίκα, τῶν ἐξ οὐκ ὄντων τελείως τοὺς λόγους περάσαντες, εἰς τὴν τῶν ὄντων ἀγνώστως ἔλθωμεν αἰτίαν καὶ συγκαταπαύσομεν τοῖς φύσει πεπερασμένοις τὰς οἰκείας δυνάμεις, ἐκεῖνο γινόμενοι ὅπερ τῆς κατὰ φύσιν δυνάμεως οὐδαμῶς ὑπάρχει κατόρθωμα, ἐπειδὴ τοῦ ὑπὲρ φύσιν ἡ φύσις καταληπτικὴν οὐ κέκτηται δύναμιν.","english":"Or again, since the principle of doing is one thing and the principle of suffering another, the divine apostle mystically and at the same time wisely divided the principle of doing and of suffering into ages past and ages to come. For example, the ages of the flesh, in which we now live—for Scripture also knows temporal ages, according to the words \"and he labored unto the age, and he shall live unto the end\"—belong to the property of doing, while the ages that are to be, of the Spirit after the present life, belong to the transformation of suffering. Here, then, being as those who do, we arrive at the ends of ages, our power and our activity receiving their limit in respect of doing. But in the ages to come, suffering the transformation toward deification by grace, we do not act but suffer, and for this reason we do not cease being deified. For then the suffering is beyond nature and has no defining principle of the deification of those who suffer it, extending without limit. For we act insofar as we possess by nature the rational power productive of virtues, being energized, and the noetic power receptive of all knowledge, passing over the whole nature of beings and things known without restraint and making all the ages behind itself; and we suffer when, having perfectly passed through the principles of things that come from non-being, we come unknowably to the cause of beings and bring our own powers to rest together with things naturally limited, becoming that which is in no way an achievement of natural power, since nature does not possess a power capable of comprehending what is beyond nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Θεώσεως γὰρ οὐδὲν γενητὸν κατὰ φύσιν ἐστὶ ποιητικόν, ἐπειδὴ μηδὲ Θεοῦ καταληπτικόν. Μόνης γὰρ τῆς θείας χάριτος ἴδιον τοῦτο πέφυκεν εἶναι τὸ ἀναλόγως τοῖς οὖσι χαρίζεσθαι θέωσιν, καὶ λαμπρυνούσης τὴν φύσιν τῷ ὑπὲρ φύσιν φωτὶ καὶ τῶν οἰκείων ὅρων αὐτὴν ὑπεράνω κατὰ τὴν ὑπερβολὴν τῆς δόξης ποιουμένης. Οὐκοῦν τὰ τέλη τῶν αἰώνων εἰς ἡμᾶς εἰκότως κατήντησε τοὺς ὅσον οὐδέπω διὰ τῆς ἐν Χριστῷ χάριτος ληψομένους τῶν ὑπὲρ αἰῶνας καὶ φύσιν ἀγαθῶν τὴν δωρεάν, ὧν τύποι καὶ προχαράγματα καθεστήκασιν οἱ τρόποι τῶν ἀρετῶν καὶ τῶν γνωσθῆναι φύσει δυναμένων οἱ λόγοι, δι᾽ ὧν ὁ Θεὸς ἀεὶ θέλων ἐν τοῖς ἀξίοις\n\nἄνθρωπος γίνεται. Μακάριος οὖν ὁ μετὰ τὸ ποιῆσαι διὰ σοφίας ἐν ἑαυτῷ τὸν Θεὸν ἄνθρωπον καὶ τοῦ τοιούτου μυστηρίου πληρώσας τὴν γένεσιν, πάσχων τὸ γενέσθαι τῇ χάριτι Θεός, ὅτι τοῦ ἀεὶ τοῦτο γίνεσθαι πέρας οὐ λήψεται. Ὁ γὰρ ταύτην τοῖς ἀξίοις ποιῶν, ἀόριστος ὑπάρχων κατ᾽ οὐσίαν, ἀόριστον ἔχει, καὶ πάσης ἀοριστίας ἐπέκεινα, τὴν τοῦτο ποιοῦσαν δύναμιν καὶ μηδέποτε συγκαταλήγουσαν τοῖς ὑπ᾽ αὐτῆς γινομένοις, καθάπερ ἡμεῖς, ἀεὶ δὲ μᾶλλον ἑαυτῇ συγκρατοῦσαν τοὺς ἐξ αὐτῆς τὸ εἶναι λαβόντας, ἄνευ αὐτῆς εἶναι μὴ δυναμένους. Ὅθεν καὶ πλοῦτον εἶπε χρηστότητος, ὡς μὴ παυομένης ποτὲ τῆς ἐφ᾽ ἡμῖν ἐν χρηστότητι κατὰ τὴν πρὸς θέωσιν μεταποίησιν θείας καὶ παμφαοῦς διαθέσεως. ΣΧΟΛΙΑ 1. Ἡ πρός τήν σάρκα τοῦ Λόγου καθ᾿ ὑπόστασιν ἕνωσις, τόν ἀπόῤῥητον τῆς θείας βουλῆς ἐφανέρωσε σκοπόν, ἐν τῷ μή φῦραι τῇ ἑνώσει τῆς σαρκός τήν οὐσίαν· μίαν δέ δεῖξαι, κἀν τῇ σαρκώσει τοῦ Λόγου τήν ὑπόστασιν·","english":"For nothing created is by nature productive of deification, since it is not even capable of comprehending God. For this is proper to divine grace alone by nature: to bestow deification on beings in proportion to each, and to illumine nature with light beyond nature, and to place it above its own limits by the exceeding abundance of glory. Therefore the ends of the ages have rightly come upon us, who are about to receive, very soon, through the grace in Christ, the gift of good things beyond ages and nature, of which the modes of the virtues and the principles of things that can be known by nature are types and prefigurations, through which God, always willing it among the worthy,\n\nbecomes man. Blessed, then, is the one who, after making God man within himself through wisdom, has also fulfilled the generation of such a mystery, suffering to become God by grace, because the ever-ongoing becoming of this will receive no end. For he who works this in the worthy, being boundless in essence, has a boundless power—and beyond all boundlessness—that works this and never terminates together with the things that come to be by it, as we do, but always rather holds together with itself those who receive being from it, who cannot be without it. Hence he also called it wealth of goodness, since the divine and all-radiant disposition toward us in goodness, for the transformation unto deification, never ceases. SCHOLIA 1. The union of the Word with the flesh according to subsistence revealed the ineffable purpose of the divine counsel, in that he did not confuse the essence by the union of the flesh, but showed the subsistence to be one, even in the incarnation of the Word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"ἵνα καί μείνῃ σάρξ κατά τήν οὐσίαν ἡ σάρξ, καί γένηται θεία κατά τήν ὑπόστασιν. 2. Τῶν αἰώνων, φησίν, οἱ μέν θείας ἐκφαντικοί γεγόνασιν ἐνανθρωπήσεως, ὧν εἰς ἡμᾶς τά τέλη κατήντησεν· οἱ δέ τῆς ἡμῶν ἀποδεικτικοί τυγχάνουσιν ἐκθεώσεως· ὧν οὔπω τῆς δόξης ὁ πλοῦτος ἐφανερώθη. 3. Βεβαία πίστωσίς ἐστι, φησίν, τῆς πρός ἐκθέωσιν ἐλπίδος τῇ φύσει τῶν ἀνθρώπων, ἡ τοῦ Θεοῦ ἐνανθρώπησις· τοσοῦτον Θεόν ποιοῦσα τόν ἄνθρωπον, ὅσον αὐτός γέγονεν ἄνθρωπος. Ὁ γάρ χωρίς ἁμαρτίας γενόμενος ἄνθρωπος, δῆλον ὅτι χωρίς τῆς εἰς θεότητα μεταβολῆς, τήν φύσιν θεοποιήσει καί τοσοῦτον ἀναβιβάσει δι᾿ ἑαυτόν, ὅσον αὐτός διά τόν ἄνθρωπον ἑαυτόν κατεβίβασεν. 4. Θεωρία, δι᾿ ἧς ἐν Χριστῷ κατά περιγραφήν εἶναι δείκνυσιν ἀδιαστάτως, τήν ἀρχήν καί τό μέσον καί τό τέλος τῶν αἰώνων. Ὅς εἰς ἡμᾶς κατήντησεν ὡς αἰώνων τέλος διά σαρκώσεως, ἔχων φυσικῶς τό πλήρωμα τῆς πατρικῆς ἀγαθότητος, οὗπερ ἐν ἑαυτῷ κατά χάριν ἡμᾶς μετόχους κατέστησεν, πίστεως ἡμῖν θέμενος τήν ἐλπίδα βεβαίωσιν.","english":"so that the flesh may remain flesh in essence, and yet become divine in hypostasis. 2. Of the ages, he says, some have been declarative of the divine incarnation, the ends of which have reached us; while others are demonstrative of our deification, the wealth of whose glory has not yet been revealed. 3. A sure pledge, he says, of the hope of deification for the nature of humans is the incarnation of God, making the human so much God as he himself became human. For the one who became human without sin—clearly without any change into divinity—will deify the nature and raise it up through himself as much as he lowered himself through the human. 4. A contemplation through which he shows that in Christ, without interval, according to circumscription, are the beginning, the middle, and the end of the ages. He who reached us as the end of the ages through incarnation, having by nature the fullness of the Father's goodness, of which he made us partakers in himself by grace, establishing for us the hope of faith as a sure pledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"5. Ὁ τοῦ ποιεῖν λόγος ἐστίν ἡ φυσική πρός ἀρετῶν ἐνέργειαν δύναμις· ὁ δέ τοῦ πάσχειν λόγος ἐστίν ἡ χάρις τῶν ὑπέρ φύσιν ἤ σύμβασις τῶν παρά φύσιν. Ὡς γάρ τοῦ ὑπερόντος φυσικήν οὐκ ἔχομεν δύναμιν, οὕτως οὔτε τοῦ μή ὄντος ἔχομεν φύσει τήν δύναμιν. Πάσχομεν οὖν ὡς ὑπέρ φύσιν οὖσαν κατά χάριν, ἀλλ᾿ οὐ ποιοῦμεν τήν θέωσιν. Οὐ γάρ ἔχομεν δεκτικήν φύσει τῆς θεώσεως δύναμιν. Καὶ πάσχομεν πάλιν ὡς παρὰ φύσιν γνώμῃ κατά σύμβασιν τὴν κακίαν· οὐ γάρ ἔχομεν πρός γένεσιν κακίας φυσικήν δύναμιν. Ποιοῦμεν οὖν ἐνταῦθα, φησίν, ὄντες, τάς ἀρετάς πρός τό ποιεῖν ταύτας ἔχοντες φύσει τήν δύναμιν· πάσχομεν δέ κατά τό μέλλον τήν θέωσιν, τήν πρός τό παθεῖν ταύτην κατά δωρεάν χάριν δεχόμενοι. 6. Τάς μέν ἀρετάς ποιοῦντες μετά τήνδε, φησί, παυόμεθα τήν ζωήν· τήν δέ κατά χάριν ὑπέρ αὐτῶν οὐ παυόμεθα πάσχοντες θέωσιν. Τὸ γὰρ ὑπέρ φύσιν πάθος, ἀόριστον, ὅτι καί δραστικόν· τό δέ παρά φύσιν, ἀνύπαρκτον, ὅτι καί ἀδρανές. 7. Τοῦ τε θυμοῦ καί τῆς ἐπιθυμίας ἐπιστατῶν ὁ λόγος, φησίν, ποιεῖ τάς ἀρετάς· ὁ δέ νοῦς τοῖς λόγοις ἐπιβάλλων τῶν γεγονότων τήν ἄπταιστον συλλέγεται γνῶσιν. Ὅταν οὖν ὁ λόγος μετά τήν τῶν ἀντικειμένων ἀποβολήν εὕρῃ τό κατά φύσιν ἐραστόν· καί ὁ νοῦς μετά τήν τῶν γινωσκομένων διάβασιν λάβηται τῆς ὑπέρ οὐσίαν καί γνῶσιν τῶν ὄντων αἰτίας, τηνικαῦτα τό τῆς θεώσεως κατά χάριν ἐπιγίνεται πάθος, τόν μέν λόγον ἀπάγον τῆς φυσικῆς διακρίσεως, ἔνθα τὸ διακρινόμενον οὐκ ἔστι· τόν δέ νοῦν καταπαῦον τῆς κατά φύσιν νοήσεως, ἔνθα μή","english":"5. The principle of doing is the natural power directed toward the activity of the virtues; but the principle of suffering is the grace of things beyond nature, or the concurrence of things contrary to nature. For just as we do not have a natural power for what transcends being, so neither do we have by nature the power for what is not. We therefore suffer deification as being beyond nature, by grace, but we do not produce it. For we do not have by nature a power receptive of deification. And again we suffer evil as being contrary to nature, by choice through concurrence; for we do not have a natural power for the generation of evil. Here, then, he says, while we are in this life, we do the virtues, having by nature the power to do them; but in the age to come we suffer deification, receiving this grace as a gift for the purpose of suffering it. 6. After this life, he says, we cease doing the virtues; but we do not cease suffering the deification that is beyond them, according to grace. For the suffering that is beyond nature is unbounded, because it is also active; but that which is contrary to nature is non-existent, because it is also inactive. 7. The principle, he says, presiding over anger and desire produces the virtues; and the intellect, applying itself to the principles of created things, gathers the unerring knowledge. When, therefore, the principle, after the casting off of things opposed, finds the natural object of love; and the intellect, after the passage through things known, lays hold of the cause of beings that is beyond substance and knowledge—then at that time the suffering of deification by grace supervenes, leading the principle away from natural discrimination, where that which is discriminated does not exist; and bringing the intellect to rest from natural understanding, where not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"ἔστι τό γινωσκόμενον, καὶ ποιοῦν τῇ κατά τήν στάσιν ταυτότητι Θεόν, τόν ἀξιούμενον τῆς θείας μεθέξεως.\n\n8. Τῶν θείων φησίν ἀγαθῶν τύπους εἶναι τούς τε κατ᾿ ἀρετήν τρόπους, καί τούς τῶν ὄντων λόγους· οἷς ὁ Θεός διαπαντός ἄνθρωπος γίνεται, ὡς μὲν σῶμα τούς τρόπους ἔχων τῶν ἀρετῶν, ὡς δέ ψυχήν τούς ἐν πνεύματι λόγους τῆς γνώσεως, οἷς τούς ἀξίους θεοποιεῖ, χαρακτῆρα διδούς ἀρετῆς ἐνυπόστατον, καί ἀπλανοῦς γνώσεως ἐνούσιον χαριζόμενος ὕπαρξιν.\n\n9. Πλοῦτον ἑρμήνευσεν εἶναι χρηστότητος, τήν εἰς ἡμᾶς τοῦ Θεοῦ διάθεσιν τῆς ἀγαθότητος.\n\nΚΓ (23). ΠΕΡΙ ΤΟΥ \"ΚΑΙ ΔΩΣΕΙ ΑΥΤΩ Ο ΘΕΟΣ ΤΟΝ ΘΡΟΝΟΝ ΔΑΒΙΔ ΤΟΥ ΠΑΤΡΟΣ ΑΥΤΟΥ\".\n\n23. ΕΡΩΤΗΣΙΣ ΚΓ' Εἰ Δαβὶδ τοῦ κατὰ σάρκα μόνου Ἰσραὴλ ἐβασίλευσεν, ὁ δὲ κατὰ σάρκα Ἰσραὴλ τὴν τοῦ Χριστοῦ ἀπώσατο βασιλείανδιὸ καὶ μετῆλθεν ἐπὶ τὰ ἔθνη, πῶς κατὰ τὴν φωνὴν τοῦ ἀρχαγγέλου σταθήσεται τὸ καὶ δώσει αὐτῷ ὁ Θεὸς τὸν θρόνον Δαβὶδ τοῦ πατρὸς αὐτοῦ, καὶ βασιλεύσει ἐπὶ τὸν οἶκον Ἰακὼβ εἰς τοὺς αἰῶνας; Ἀπόκρισις.","english":"is the object of knowledge, and makes God, by the sameness of its stability, the one deemed worthy of divine participation.\n\n8. He says that the types of the divine goods are both the modes of virtue and the principles (logoi) of beings; by these God continually becomes man, having as it were a body the modes of the virtues, and as it were a soul the spiritual principles of knowledge, by which He deifies the worthy, giving an embodied impress of virtue and granting the substantial existence of unerring knowledge.\n\n9. He interpreted as wealth of goodness the disposition of God's benevolence toward us.\n\n23. CONCERNING \"AND GOD WILL GIVE HIM THE THRONE OF DAVID HIS FATHER.\"\n\nQuestion 23: If David reigned over Israel according to the flesh only, and Israel according to the flesh rejected the kingdom of Christ—which is why it passed over to the Gentiles—how, according to the voice of the archangel, will there stand the saying \"And God will give him the throne of David his father, and he will reign over the house of Jacob forever\"? Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"Τοῦτο πάνυ μοι φαίνεται τὸ ἄπορον δήλην ἔχον καὶ φανερὰν τὴν διασάφησιν. Εἰ γὰρ οὐ πάντες οἱ ἐξ Ἰσραήλ, οὗτοι Ἰσραήλ, οὐδ᾽ ὅτι εἰσὶ σπέρμα Ἀβραάμ, πάντες τέκνα, ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται ὁ Θεὸς εἰς σπέρμα, καὶ ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς τὰ ἄστρα τοῦ οὐρανοῦ καὶ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα σωθήσεται, δῆλον ὡς ὁ πιστὸς λαὸς καὶ δι᾽ ἔργων δικαιοσύνης καὶ ἀληθοῦς τῆς κατὰ τὴν πίστιν γνώσεως ὁρῶν τὸν Θεόν ἐστιν Ἰσραήλ, εἴτε κατὰ σάρκα φέρει τὸ γένος ἐξ Ἰσραήλ, εἴτε τῆς ἐθνικῆς ὑπάρχει μερίδος. Ὁ γὰρ τοῦ Ἀβραὰμ καὶ Ἰσαὰκ καὶ Ἰακὼβ ἐν ἑαυτῷ φέρων τρανὸν καὶ ἄχραντον τὸν χαρακτῆρα τῆς πίστεως τῆς τοῦ ἀληθινοῦ Ἰσραὴλ οὐκ ἀπηλλοτρίωται κλήσεώς τε καὶ χάριτος. Ἀλλὰ καὶ Δαβὶδ αὐτὸς ὁ μακάριος τῶν ἐν Ἰσραὴλ πιστῶν εἶχε τὴν βασιλείαν. Ὅθεν ἅμα τῆς πίστεως κατέσβεσεν ἑαυτῷ τὸ φέγγος ὁ Ἰσραήλ, ἅμα καὶ τῆς τοῦ Δαβὶδ εὐθὺς ἀπέστη βασιλείας.","english":"This puzzle seems to me to have a clear and manifest explanation. For if not all those from Israel are Israel, nor because they are the seed of Abraham are they all children, but God reckons the children of the promise as seed, and if the number of the sons of Israel be as the stars of heaven and as the sand of the sea, the remnant shall be saved, it is clear that the faithful people, who see God through works of righteousness and through the true knowledge that is according to faith, is Israel, whether it bears its lineage from Israel according to the flesh, or belongs to the portion of the Gentiles. For he who bears in himself the clear and undefiled imprint of the faith of Abraham, Isaac, and Jacob, the faith of the true Israel, has not been estranged from the calling and the grace. But David himself, the blessed one of the faithful in Israel, also had the kingdom. Hence, at the same time as Israel extinguished for itself the light of faith, it also immediately departed from the kingdom of David.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Ἄρ᾽ οὖν τὸν τοῦ Δαβὶδ πνευματικὸν θρόνον καὶ τὴν νοητὴν τῶν λογικῶν ψυχῶν βασιλείαν καὶ τὸν πιστὸν οἶκον τοῦ Ἰακὼβ καὶ τὸ ἅγιον καὶ μέγα ἔθνος, ἐφ᾽ ὃν ἀντὶ τοῦ σωματικοῦ καὶ παραπικραίνοντος Ἰσραὴλ προφητικῶς χρηματίζων ὁ Θεὸς τῷ Μωυσῇ καταστήσειν αὐτὸν ἤτοι τὸν δι᾽ αὐτοῦ τυπικῶς νοούμενον ἐπηγγείλατο εἰπὼν \"ἄφες με καὶ ἐξαλείψω τὸ ἔθνος τοῦτο εἰσάπαξ καὶ καταστήσω σε εἰς ἔθνος μέγα καὶ φοβερὸν ἢ τοῦτο\", ἀλλ᾽ οὐ τὸν ἄπιστον οἶκον τοῦ Ἰακὼβ καὶ παραπικραίνοντα, καὶ τὸ ἁμαρτωλὸν ἔθνος καὶ τὸ πονηρὸν σπέρμα καὶ τοὺς ἀνόμους υἱοὺς καὶ τοὺς ἄρχοντας Σοδόμων καὶ τὸν λαὸν Γομόρρας καὶ τοὺς ἀποστραφέντας ἀποστροφὴν πονηρὰν καὶ τὸν Κύριον ἐγκαταλιπόντας καὶ τὸν ἅγιον τοῦ Ἰσραὴλ παροξύναντας καὶ τὸν Θεὸν οὐκ ἐπεγνωκότας οὐδὲ συνιέντας καὶ πληγέντας πληγὴν ἀπιστίας ἀνίατον καὶ μηδεμίαν δεχομένην λογικῆς ἰατρείας μέθοδον, ἀπιστίαν ψυχῆς θεραπεύουσανοὐαὶ γάρ, φησίν, ἔθνος ἁμαρτωλόν, σπέρμα πονηρόν, υἱοὶ ἄνομοι· ἐγκατελίπετε τὸν Κύριον καὶ παρωξύνατε τὸν ἅγιον τοῦ Ἰσραήλ. Τί ἔτι πληγῆτε προστιθέντες ἀνομίαν; Οὐκ ἔστι μάλαγμα ἐπιθεῖναι οὔτε ἔλαιον οὔτε καταδέσμους, οὐ τοὺς χωλάναντας ἐπ᾽ ἀμφοτέραις ταῖς ἰγνύαις καὶ τὴν ἀλήθειαν ἀπεστραμμένους καὶ ἐκβεβλημένους τῆς θείας κληρονομίας κατὰ τὸν Κάϊν καὶ Ἰσμαὴλ καὶ Ἡσαῦ καὶ Ῥουβὴμ καὶ Ἢρ καὶ Αὐνὰν καὶ Μανασσῆν καὶ Ἐλιὰφ καὶ Ἀμνών, τοὺς τῶν πατριαρχῶν τε καὶ προφητῶν πρωτοτόκους καὶ ἐκβεβλημένους καὶ ἀποδεδοκιμασμένουςφησὶ γὰρ υἱός μου πρωτότοκος Ισραήλ· οὐ γὰρ μονογενής·","english":"Is it, then, the spiritual throne of David, and the intelligible kingdom of rational souls, and the faithful house of Jacob, and the holy and great nation—the one for which, in place of the carnal and embittering Israel, God, speaking prophetically to Moses, promised to establish him, that is, the one understood typologically through him, saying, \"Let me alone, and I will blot out this nation at once, and I will establish you as a great and fearful nation, or this one\"—but not the faithless house of Jacob and the one that embitters, and the sinful nation and the evil seed and the lawless sons and the rulers of Sodom and the people of Gomorrah and those who have turned away with an evil turning and have forsaken the Lord and provoked the Holy One of Israel and have not known or understood God and have been struck with the incurable plague of unbelief, one that admits no method of rational healing, healing the unbelief of the soul—for woe, he says, to a sinful nation, an evil seed, lawless sons: you have forsaken the Lord and provoked the Holy One of Israel. Why should you be struck further, adding lawlessness? There is no poultice to apply, neither oil nor bandages—not for those who have limped on both their legs and have turned away from the truth and have been cast out of the divine inheritance, like Cain and Ishmael and Esau and Reuben and Er and Onan and Manasseh and Eliab and Amnon, the firstborn of the patriarchs and prophets, both cast out and rejected—for he says, My firstborn son is Israel; for he is not an only-begotten.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"ἑτέρου γὰρ ἐπεισαγωγὴ πρὸς υἱοθεσίαν θεσπεσίου λαοῦ καὶ εὐσεβοῦς ἠλπίζετο, κατὰ Θεὸν κτιζομένου καὶ εἰς υἱοθεσίαν προσαγομένου τὴν ἐν χάριτι διὰ τῆς ἐκβολῆς τοῦ πρωτοτόκου καὶ ἀπίστου Ἰσραήλ, ἐπαναστάντος τῷ νοητῷ Ἄβελ διὰ φθόνον καὶ ἀποκτείναντος κατὰ τὸν Κάϊν, καὶ ἐμπαίξαντος τῷ θείῳ τρόπῳ τοῦ νοητοῦ Ἰσαὰκ κατὰ τὸν Ἰσμαήλ, καὶ μανέντος κατὰ τοῦ νοητοῦ Ἰακὼβ ὡς Ἡσαῦ, καὶ τὸ σπέρμα τῆς πίστεως καὶ τῆς κατ᾽ αὐτὴν δικαιοσύνης εἰς τὴν γῆν τῆς πλάνης καὶ τῶν παθῶν ἐκχέαντος κατὰ τὸν Ἢρ καὶ Αὐνάν, καὶ τὴν τοῦ Θεοῦ Ἐκκλησίαν, ὡς ἐκεῖνοι τὴν Θάμαρ, ἀρνησαμένου, καὶ τὴν λήθην οἰκειωσαμένου τῶν ἀρετῶν κατὰ τὸν Μανασσῆν, καὶ ἐπὶ τῷ νοητῷ Δαβὶδ λαβόντι τὴν βασιλείαν ἐξ ὑπερηφανίας διαπονηθέντος καὶ διὰ τοῦτο ἐξουδενωθέντος κατὰ τὸν Ἐλιάφ, καὶ ξένης παρανομίας γενομένου δημιουργοῦ κατὰ τὸν Ἀμνών, οὐ τούτους τοὺς ἀλλοτρίους υἱοὺς καὶ χωλάναντας ἀπὸ τῶν τρίβων αὐτῶν, τοὺς μανίας καὶ φόνου πνέοντας, τοὺς σαρκικοὺς ὄντως καὶ σαρκῶν μόνων υἱούς, τοὺς ξένους τῆς χάριτος, ὧν Θεὸς ἡ κοιλία καὶ ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν, ὧν τῆς ἀπιστίας ἀπόλοιτο τὸ μνημόσυνον μετ᾽ ἤχου, ἀλλ᾽ ὡς ἔφην, τὸν πιστὸν καὶ πνευματικὸν Ἰσραὴλ καὶ ὁρῶντα Θεὸν διὰ τῆς πίστεως, τὸν ἐκ πάντων τῶν ἐθνῶν συνειλεγμένον κατ᾽ ἐκλογὴν χάριτος εἰς περιποίησιν λαὸν καὶ ἅγιον ἔθνος καὶ βασίλειον ἱεράτευμα ἐπηγγείλατο δώσειν διὰ τοῦ ἀγγέλου πρὸς τὴν παρθένον χρηματίζων ὁ Θεὸς τῷ ἐξ αὐτῆς τεχθησομένῳ Σωτῆρι τῶν ὅλων·","english":"For the introduction of another, divinely inspired and devout people was hoped for, unto adoption, a people built according to God and brought unto adoption in grace through the casting out of the firstborn and faithless Israel, who rose up against the intelligible Abel through envy and killed him after the manner of Cain, and mocked the divine manner of the intelligible Isaac after the manner of Ishmael, and raged against the intelligible Jacob as Esau, and poured out the seed of faith and of the righteousness according to it into the land of error and of the passions after the manner of Er and Onan, and denied the Church of God, as those men denied Tamar, and made forgetfulness of the virtues their own after the manner of Manasseh, and was greatly vexed with pride against the intelligible David when he received the kingdom, and for this reason was set at nought after the manner of Eliab, and became a maker of strange lawlessness after the manner of Amnon—not these alien sons and those who halt from their paths, who breathe madness and murder, who are truly fleshly and sons of flesh only, who are strangers to grace, whose god is their belly and whose glory is in their shame, whose memorial of faithlessness—may it perish with a sound—but, as I said, the faithful and spiritual Israel and the one who sees God through faith, the one gathered from all the nations by the election of grace into a people for his possession and a holy nation and a royal priesthood, God promised to give, when he spoke through the angel to the virgin concerning the Savior of all who was to be born of her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"ὅπερ δι᾽ αὐτῆς τῆς τῶν πραγμάτων ἐκβάσεως τὴν οἰκείαν ἐδέξατο πίστωσιν, τοῦ Κυρίου τὰς πρὸς τοὺς πατέρας ἐπαγγελίας πληρώσαντος καὶ πάντα τὰ ἔθνη ἐν τῷ νοητῷ Ἀβραὰμ ἐνευλογήσαντός τε καὶ υἱοθετήσαντος καὶ πάντων τῶν ἐθνῶν καταστήσαντος ἐν Πνεύματι διὰ τῆς πίστεως αὐτὸν πατέρα τὸν Ἀβραὰμ καὶ καθεσθέντος ἐν τῷ πνευματικῷ θρόνῳ τοῦ Δαβὶδ καὶ βασιλεύοντος ἐπὶ τὸν πιστὸν οἶκον τοῦ Ἰακὼβ εἰς τοὺς αἰῶνας βασιλείαν πέρας οὐκ ἔχουσαν. ΣΧΟΛΙΑ 1. Ἐπί τοῦ Ἱεροβοάμ ἀπέστη ὁ Ἰσραήλ τοῦ οἴκου Δαβίδ ἀπιστήσας τῷ Θεῷ. 2. Ἀπαρίθμησις τῶν ἀπό τοῦ αἰῶνος ἐκβεβλημένων πρωτοτόκων, οἷς εἰκαζόμενος καί ὁ Ἰσραηλίτης λαός. Κἄν δῶμεν περί αὐτοῦ συμπεριφορικῶς εἰρῆσθαι τό· Υἱός μου πρωτότοκος Ἰσραήλ, ὡς πρωτότοκος ἀποβέβληται διά τήν τοῦ μετ᾿ αὐτόν εἰσποιηθέντος λαοῦ τῶν ἐθνῶν διά πίστεως κλῆσιν. 3. Τούς ἐπιβουλευθέντας ὑπό τῶν πρωτοτόκων ἀδελφούς, φέρειν τύπον φησί τοῦ Κυρίου καί τοῦ κατά πίστιν νέου λαοῦ. ΚΔ (24). ΠΕΡΙ ΤΟΥ \"ΔΙΕΛΘΩΝ ΠΡΩΤΗΝ ΚΑΙ ΔΕΥΤΕΡΑΝ ΦΥΛΑΚΗΝ\". 24. ΕΡΩΤΗΣΙΣ ΚΔ' Τί ἐστι τὸ ἐν ταῖς Πράξεσι περὶ τοῦ Πέτρου κείμενον διελθόντες πρώτην φυλακὴν καὶ δευτέραν, ἤλθομεν ἐπὶ τὴν πύλην τὴν σιδηράν; Ἀπόκρισις.","english":"This very thing received its own confirmation through the actual outcome of events, since the Lord fulfilled the promises made to the fathers and blessed all the nations in the spiritual Abraham and adopted them as sons, and established Abraham as father of all the nations in the Spirit through faith, and sat upon the spiritual throne of David and reigns over the faithful house of Jacob unto the ages with a kingdom that has no end. SCHOLIA 1. In the time of Jeroboam, Israel revolted from the house of David, having become faithless to God. 2. A reckoning of the firstborn cast out from the beginning of the age, to whom the Israelite people also is likened. Even if we grant that the words \"Israel is my firstborn son\" were spoken of him in a accommodative sense, he has been cast off as a firstborn because of the calling of the people of the nations who were adopted after him through faith. 3. The brothers who were plotted against by the firstborn, he says, bear a type of the Lord and of the new people according to faith. 24 (KD). CONCERNING \"HAVING PASSED THE FIRST AND SECOND GUARD\". 24. QUESTION 24: What is the meaning of what is written in the Acts concerning Peter, \"having passed the first guard and the second, we came to the iron gate\"? Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Ὁ πιστὸς κατὰ τὸν ἅγιον Πέτρον καὶ πρακτικὸς νοῦς, ὑπὸ Ἡρῴδου κρατούμενος, τοῦ δερματίνου νόμουδερμάτινος γὰρ ὁ Ηρῴδης ἑρμηνεύεται, ὅπέρ ἐστι τὸ φρόνημα τῆς σαρκός, ὑπὸ δύο συγκλείεται φυλακὰς καὶ μίαν πύλην σιδηράν, πολεμούμενος ἔκ τε τῆς τῶν παθῶν ἐνεργείας καὶ τῆς κατὰ διάνοιαν ἐπὶ τοῖς πάθεσι συγκαταθέσεως· ἅστινας καθάπερ φυλακάς, ἤγουν εἱρκτάς, διὰ τοῦ λόγου τῆς πρακτικῆς φιλοσοφίας ὡς δι᾽ ἀγγέλου διαπεράσας, ἔρχεται ἐπὶ τὴν πύλην τὴν σιδηράν, τὴν φέρουσαν εἰς τὴν πόλιν, τὴν πρὸς τὰ αἰσθητὰ λέγω τῶν αἰσθήσεων στερρὰν καὶ ἀπότομον καὶ δυσκαταμάχητον σχέσιν· ἣν ὁ τῆς φυσικῆς ἐν πνεύματι θεωρίας διανοίγων λόγος, αὐτοματὶ πρὸς τὰ συγγενῆ νοητὰ λοιπὸν ἀφόβως τὸν νοῦν παραπέμπει, τῆς Ἡρῴδου μανίας ἐλεύθερον.\n\nΣΧΟΛΙΟΝ.\n\n1. Φυλακάς εἶπεν τήν ἕξιν τῆς κακίας καί τήν ἐνέργειαν χαρακτήρ γάρ τῆς ἕξεως ἡ συγκατάθεσις, ὑφ᾿ ἅς ὁ πονηρός ποιεῖν ἀγωνίζεται τούς ἁγίους. Πύλην δέ σιδηρᾶν τήν πρός τά αἰσθητά φυσικήν τῶν αἰσθήσεων σχέσιν, ὧν καθάπερ ἄγγελος ἐξαιρεῖται τόν ἀληθῶς πιστόν, ὁ τῆς πρακτικῆς γνώσεως λόγος. ΚΕ (25). ΠΕΡΙ ΤΟΥ \"ΠΑΝΤΟΣ ΑΝΔΡΟΣ ΚΕΦΑΛΗ Ο ΧΡΙΣΤΟΣ\", ΚΑΙ ΤΑ ΕΞΗΣ. 25. ΕΡΩΤΗΣΙΣ ΚΕ' Τί ἐστι θέλω ὑμᾶς εἰδέναι ὅτι παντὸς ἀνδρὸς ἡ κεφαλὴ ὁ Χριστός ἐστιν, κεφαλὴ δὲ γυναικὸς ὁ ἀνήρ, κεφαλὴ δὲ Χριστοῦ ὁ Θεός, καὶ πᾶς ἀνὴρ προσευχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων καταισχύνει τὴν κεφαλὴν αὐτοῦ· πᾶσα δὲ γυνὴ προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ καταισχύνει τὴν κεφαλὴν αὐτῆς· ἓν γὰρ καὶ τὸ αὐτό ἐστι τῇ ἐξυρημένῃ;","english":"The faithful and practical mind, according to Saint Peter, when held by Herod—for Herod is interpreted as \"leathern,\" that is, the mind of the flesh—is confined by two prisons and one iron gate, being warred upon both by the activity of the passions and by the mind's consent to the passions. These, like prisons—that is, guardhouses—he passes through by the word of practical philosophy as by an angel, and comes to the iron gate that leads into the city, I mean the firm and steep and hard-to-conquer attachment of the senses to sensible things. This gate the word of natural contemplation in the Spirit opens, and thereafter sends the mind without fear, of its own accord, to the kindred intelligible realities, free from the madness of Herod.\n\nSCHOLION.\n\n1. He called \"prisons\" the habit of evil and its activity; for the consent is the mark of the habit, under which the wicked one strives to make the saints do [evil]. And the \"iron gate\" is the natural attachment of the senses to sensible things, from which the word of practical knowledge, as an angel, rescues the truly faithful one. KE (25). CONCERNING \"THE HEAD OF EVERY MAN IS CHRIST,\" AND WHAT FOLLOWS. 25. QUESTION 25: What is \"I want you to know that the head of every man is Christ, and the head of a woman is the man, and the head of Christ is God, and every man who prays or prophesies with his head covered dishonors his head; but every woman who prays or prophesies with her head uncovered dishonors her head; for it is one and the same as the shorn woman\"?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"Καὶ τί πάλιν ἐστὶ τὸ διὰ τοῦτο ὀφείλει ἡ γυνὴ ἐξουσίαν ἔχειν ἐπὶ τῆς κεφαλῆς διὰ τοὺς ἀγγέλους; Ἀπόκρισις.\n\nἸστέον ὅτι παντὸς ἀνδρὸς εἰπὼν ὁ θεῖος ἀπόστολος εἶναι κεφαλὴν τὸν Χριστὸν πιστοῦ δηλονότι κατὰ τὴν πρᾶξιν τῶν θείων ἐντολῶν καὶ τὴν θεωρίαν τῶν εὐσεβῶν δογμάτων ἀνδρὸς ἀπεφήνατο κεφαλὴν εἶναι τὸν Χριστόν, τῆς περιεκτικῆς σημασίας οὐ συμπερικλειούσης τῷ λόγῳ καὶ τοὺς ἀπίστους ἄνδρας. Πῶς γὰρ καὶ εἴη κεφαλὴ τῶν μὴ πιστευόντων ὁ Χριστός;\n\nΟὐκοῦν κατὰ μίαν ἐπιβολήν, τῷ τῆς ἀναγωγῆς προσβαίνοντες λόγῳ, φαμὲν ἄνδρα εἶναι τὸν πρακτικὸν νοῦν, κεφαλὴν ἔχοντα τὸν λόγον τῆς πίστεως· πρὸς ὃν ὡς Χριστὸν ἀφορῶν, ταῖς τῶν ἐντολῶν χάρισιν ᾠκοδομημένον διὰ τῆς πράξεως τὸν οἰκεῖον συνίστησι βίον ὁ νοῦς, μὴ καταισχύνων τὴν κεφαλὴν αὐτοῦ, τουτέστι τὴν πίστιν, τινὶ τῶν ἐκτὸς κατὰ τὴν ὕλην ἐπικαλυμμάτων, ἐκ τοῦ μηδὲν ὑπεράνω τῆς πίστεως τιθέναι τῶν προσκαίρων καὶ λυομένων. Γυναῖκα δὲ τοῦ τοιούτου νοὸς εἶναί φαμεν αὐτὴν τὴν ἕξιν τῆς πράξεως, πολλοῖς καὶ διαφόροις κομῶσάν τε καὶ κατακεκαλυμμένην πρακτικοῖς λογισμοῖς τε καὶ ἤθεσι, μᾶλλον δὲ αὐτὸν τὸν νοῦν ὡς κεφαλὴν ἰδίαν κατὰ τὴν τῶν τοιούτων λογισμῶν τε καὶ τρόπων πύκνωσιν καὶ εὐπρέπειαν ἔχουσαν κεκαλυμμένον. Χριστὸν δέ φαμεν εἶναι τὴν ἐνυπόστατον πίστιν, ἧς κεφαλὴ σαφῶς ἐστιν ὁ Θεός, πρὸς ὃν ἄγει τῆς πίστεως ὁ λόγος, δεικνὺς τῷ ἀναγομένῳ τὸν ἐν ᾧ κατὰ φύσιν ὑπάρχει Θεόν.","english":"And what again is the meaning of \"for this cause the woman ought to have authority on her head, because of the angels\"? Answer.\n\nIt should be known that when the divine apostle said that Christ is the head of every man—clearly of the faithful man, according to the practice of the divine commandments and the contemplation of pious doctrines—he declared that Christ is the head of man, the inclusive signification not enclosing in its statement unbelieving men as well. For how could Christ be the head of those who do not believe?\n\nTherefore, advancing by a single approach to the word of anagogical interpretation, we say that the man is the practical mind, having as its head the word of faith; looking toward this as toward Christ, the mind establishes its own life built up through practice by the graces of the commandments, not putting its head to shame—that is, its faith—by any of the outward coverings pertaining to matter, by not placing any of the temporary and dissoluble things above faith. And we say that the woman of such a mind is the very habit of practice, adorned and covered with many and various practical thoughts and dispositions—or rather, that the mind itself, as its own head, is covered according to the density and comeliness of such thoughts and manners. And we say that Christ is the subsistent faith, whose head is clearly God, to whom the word of faith leads, showing to the one being led up the God in whom He exists by nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"Καὶ πάλιν ἀνήρ ἐστιν ὁ τῆς φυσικῆς ἐν πνεύματι θεωρίας ἐπιμελούμενος νοῦς, κεφαλὴν ἔχων τὸν κατὰ πίστιν ἐκ τῆς τῶν ὁρωμένων διακοσμήσεως γενεσιουργὸν τοῦ παντὸς λόγον διαδεικνύμενον, ὃν οὐ καταισχύνει καλύπτων καὶ οἷον ὑποτιθείς τινι τῶν ὁρωμένων ὁ νοῦς καὶ ἄλλο τὸ παράπαν αὐτοῦ ποιούμενος ὑψηλότερον. Γυνὴ δὲ τοῦ τοιούτου νοός ἐστιν ἡ σύνοικος αἴσθησις, δι᾽ ἧς ἐπιβατεύει τῇ φύσει τῶν αἰσθητῶν καὶ τοὺς ἐν αὐτοῖς θειοτέρους ἀναλέγεται λόγους, μὴ συγχωρῶν τῶν λογικῶν αὐτὴν ἀποκαλυφθεῖσαν ἐπιβλημάτων ἀλογίας γενέσθαι καὶ ἁμαρτίας ὑπουργόν, τοῦ νοὸς εἰς κεφαλὴν διὰ τῆς τῶν θειοτέρων λόγων ὡς ἐπικαλυμμάτων ἀποβολῆς ἀνταλλαξαμένην τῆς ἀλογίας τὸ πάθος. Κεφαλὴ δὲ Χριστοῦ, τουτέστι τοῦ κατὰ πίστιν διὰ τῆς κατὰ φύσιν τῶν γεγονότων θεωρίας ἀναλόγως τοῖς οὖσι διαφαινομένου δημιουργικοῦ λόγου, ἔστιν ὁ κατ᾽ οὐσίαν αὐτὸν γεννῶν ἀπόρρητος νοῦς· πρὸς ὃν ὁ Λόγος δι᾽ ἑαυτοῦ τὸν ἀναγόμενον διὰ τῆς τῶν ὄντων εὐσεβοῦς θεωρίας καθίστησι νοῦν, χορηγῶν αὐτῷ συμμέτρους κατὰ τὴν γνῶσιν τῶν ὁρατῶν τὰς νοητὰς τῶν θείων ἐμφάσεις. Καὶ αὖθις ἀνήρ ἐστιν ὁ τῆς μυστικῆς θεολογίας ἐντὸς γενόμενος νοῦς, κεφαλὴν ἔχων ἀκατακάλυπτον τὸν Χριστόν, τουτέστι τὸν ταῖς ἀναποδείκτοις","english":"And again, the man is the intellect that devotes itself to the natural contemplation in the Spirit, having as its head the principle that creates all things, made manifest through faith from the ordering of things seen, which the intellect does not put to shame by covering it and, as it were, placing it beneath something among things seen, and making it altogether lower than itself. And the woman of such an intellect is the perception that dwells with it, through which it mounts upon the nature of things perceived and gathers the more divine principles within them, not permitting it, when it has been uncovered of the rational coverings, to become a servant of irrationality and sin—the intellect having exchanged, for a head, through the casting off of the more divine principles as coverings, the passion of irrationality. And the head of Christ—that is, of the creative principle that appears by faith through the natural contemplation of created things, proportionately to the things that exist—is the ineffable intellect that begets him in essence; to which the Word, through himself, establishes the intellect that is led up through the pious contemplation of things that exist, supplying it with the intelligible impressions of divine things, measured to its knowledge of things seen. And again, the man is the intellect that has come within mystical theology, having as its head Christ uncovered—that is, the one who by irrefutable","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"μυσταγωγίαις ἀγνώστως νοούμενον, ἢ κυριώτερον εἰπεῖν, ἀνοήτως γινωσκόμενον λόγον τῆς πίστεως, ὑπὲρ ὃν οὐδὲν τίθεται τῶν ὄντωνοὐκ αἴσθησιν οὐ λόγον οὐ νοῦν οὐ νόησιν οὐ γνῶσιν οὐ γινωσκόμενον οὐ νοούμενον οὐ λεγόμενον οὐκ αἰσθητὸν οὐκ αἰσθανόμενονὁ τὴν ἐπαινετὴν καὶ ὑπερέχουσαν ἑαυτοῦ τε καὶ τῶν ὄντων παντελῆ καὶ διαφερόντως θεοποιὸν στέρησιν συνασκούμενος νοῦς. Γυνὴ δὲ τοῦ τοιούτου νοός ἐστιν ἡ πάσης αἰσθητῆς φαντασίας καθαρεύουσα διάνοια, καθάπερ κεφαλὴν ἔχουσα τὸν νοῦν, ταῖς ἀνάρχοις καὶ ὑπὲρ νόησιν τῶν ἀρρήτων καὶ ἀγνώστων δογμάτων ἐπιβολαῖς πεπυκασμένον. Κεφαλὴ δὲ Χριστοῦ, τουτέστι τοῦ καθ᾽ ὑπεροχὴν μυστικῶς ἀποπεφασμένου λόγου, ἔστιν ὁ πάντων ἀπολύτως κατὰ πάντα τρόπον ἀπείρως ἐξῳκισμένος Νοῦς, ὃν ὡς φύσει Νοῦ Λόγος ὑπάρχων ὁ Χριστὸς νοούμενος ποιεῖ γνωστὸν τοῖς ἀξίοις. Ὁ γὰρ ἑωρακὼς ἐμέ, φησίν, ἑώρακε τὸν Πατέρα. Καὶ γὰρ ἀληθῶς ἡ τοῦ Λόγου νόησις ἀρίδηλος τοῦ γεννήσαντος αὐτὸν Νοῦ καθέστηκε γνῶσις, ὡς ἐν ἑαυτῷ δεικνύντος ὑφιστάμενον κατ᾽ οὐσίαν τὸν Νοῦν, πρὸς ὃν ἀνάγει τὸν ἐφιέμενον τῆς πρὸς Θεὸν κατὰ χάριν ταὐτότητος νοῦν, ἀπολυθέντα τῆς ἐν πλήθει τῶν ὄντων κατὰ τὴν νόησιν διαφορᾶς καὶ ποσότητος καὶ εἰς θεοειδῆ μονάδα συναχθέντα τῇ ταὐτότητί τε καὶ ἁπλότητι τῆς περὶ Θεὸν ἐπιτατικῆς ἀεικινησίας.","english":"the word of faith, understood unknowably through mystical initiations, or, to speak more properly, known without understanding—beyond which nothing of existing things is placed: not perception, not reason, not intellect, not thought, not knowledge; neither known nor thought nor spoken nor perceptible nor perceived—the intellect that cultivates the praiseworthy and transcendent deprivation of itself and of existing things, wholly and pre-eminently deifying. And the wife of such an intellect is the mind purified of all sensory imagination, having as its head the intellect, covered over by the unoriginate and supra-intellectual apprehensions of the ineffable and unknowable doctrines. And the head of Christ—that is, of the word that has been mystically declared pre-eminently—is the Intellect absolutely and in every way infinitely removed from all things, whom Christ, being by nature the Word of the Intellect, makes known to those who are worthy when he is understood. For he says, He who has seen me has seen the Father. For truly the understanding of the Word is the manifest knowledge of the Intellect that begot him, since he shows in himself the Intellect subsisting in essence, to whom he leads the intellect that aspires to identity with God according to grace, once it has been released from the difference and quantity in the multitude of existing things according to thought and has been gathered into a Godlike monad by the identity and simplicity of the intensively ever-moving motion around God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Πᾶς τοιγαροῦν πρακτικὸς νοῦς προσευχόμενος ἢ προφητεύων, τουτέστι τῶν ἀρετῶν ἐξαιτούμενος λόγους οὕτω γὰρ νοητέον τὸ προσευχόμενοςἢ τοὺς αὐτῶν τοῖς ἔργοις ἐκφαίνων τρόπουςοὕτω γὰρ ἐκληπτέον τὸ προφητεύων,, μόνον ὁρᾶν ὤφειλε γυμνὸν τὸν τῆς πίστεως λόγον, μηδὲν νοῶν ἢ λογιζόμενος ἢ ποιῶν κατὰ πρόσκλησιν ἐπικαλύπτων τὴν κεφαλήν, ὑπὲρ αὐτὴν ἄλλό τι τιθέμενος. Καὶ πᾶσα γυνή, τουτέστι πρακτικοῦ νοὸς ἕξις, προσευχομένη ἢ προφητεύουσα ἤγουν κατὰ διάθεσιν ἀφανῶς κινουμένη ἢ τοῖς ἐκτὸς ἤθεσι διαπλάττουσα τὴν ἀρετὴν ἄνευ λογικῆς διακρίσεως, καταισχύνει τὴν κεφαλὴν αὐτῆς, πρὸς πάθος μετερχομένη τὸ ἀγαθόν, οἷα τοῦ καλλωπίζοντος, ὡς ἐπιβλήματος, ἐστερημένη λόγου. Καὶ πᾶς νοῦς τὴν φυσικὴν ἀσκούμενος θεωρίαν, προσευχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων, τουτέστι γνωστικῶς τοὺς τῶν ὄντων λόγους ἐπιζητῶν ἢ τούτους διδασκαλικῶς ἄλλοις παραδιδοὺς μετὰ τῆς πρὸς ἄλλό τι καθ᾽ οἱονδήποτε τρόπον ῥοπῆς ἄνευ τοῦ κατ᾽ εὐσέβειαν σκοποῦ, καταισχύνει τὴν κεφαλὴν αὐτοῦ, ὡς ὑπερθέμενός τι τῶν παρερχομένων τῆς ὀρθῆς κατ᾽ εὐσέβειαν γνώσεως. Καὶ πᾶσα γυνή, τουτέστιν αἴσθησις, φυσικῶς τοῖς αἰσθητοῖς προσβάλλουσα, κατὰ κεφαλῆς μὴ ἔχουσα τοὺς νοεροὺς τῶν ὁρωμένων λόγους αὐτὴν περικαλύπτοντας, καταισχύνει τὴν κεφαλὴν αὐτῆς, πρὸς πάθος διὰ τὴν φυσικὴν σχέσιν τὴν τῶν ὁρωμένων ἐπερχομένη θεωρίαν.","english":"Every practical intellect, therefore, when it prays or prophesies—that is, when it asks for the principles of the virtues (for so must \"prays\" be understood), or when it reveals their modes through works (for so must \"prophesies\" be understood)—ought to see only the bare word of faith, understanding or reasoning or doing nothing that covers the head by way of a covering, placing something else above it. And every woman, that is, the habit of a practical intellect, when she prays or prophesies—that is, when she is moved invisibly by disposition, or forms virtue by outward habits—without rational discernment, shames her head, pursuing the good toward passion, as one deprived of the word that adorns, as of a covering. And every intellect that practices natural contemplation, when it prays or prophesies with a covering on its head—that is, when it seeks the principles of beings in a gnostic manner, or hands them on to others in a didactic manner, with a leaning toward something else in any way whatever, without the aim of piety—shames its head, as having placed something above the right knowledge according to piety, something that passes away. And every woman, that is, sense perception, when it naturally assails sensible things without having the noetic principles of the things seen covering it, shames its head, coming upon the contemplation of things seen toward passion because of natural attachment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Καὶ πᾶς νοῦς μυστικῆς γενόμενος ἐραστὴς θεολογίας, προσευχόμενος ἢ προφητεύων κατὰ κεφαλῆς ἔχων, τουτέστι ταῖς ἀδύτοις ἐμβατεύων ἀγνώστως θεωρίαις ἢ διδάσκων καὶ μυσταγωγῶν ἄλλους πρὸς θεολογίαν, εἴ τινα μορφὴν σχοίη νοήσεως, τὸν ὑπὲρ νόησιν λόγον μυσταγωγούμενος ἢ μυσταγωγῶν, καταισχύνει τὴν κεφαλὴν αὐτοῦ, τὸν ἁπλοῦν καὶ ὑπερέκεινα πάσης νοήσεως ὑποθείς τινι τῶν ὄντων καὶ γινωσκομένων, δέον πάσης αὐτὸν γυμνὸν ἐννοίας καὶ γνώσεως ἀνομμάτως ὁρᾶν τὸν ἀληθῆ Θεὸν Λόγον, γινώσκοντα σαφῶς ὡς ἐπὶ Θεοῦ μᾶλλον αἱ καθ᾽ ὑπεροχὴν στερήσεις ἀληθεύουσι, ποσῶς μηνύουσαι τὴν θείαν θέσιν διὰ τῆς τῶν ὄντων παντελοῦς ἀφαιρέσεως. Καὶ πᾶσα γυνή, διάνοια τοῦ τοιούτου νοός, προσευχομένη ἢ προφητεύουσα ἀκατακαλύπτῳ τῇ κεφαλῇ, τουτέστιν ἄφετος τῆς ἐπ᾽ αὐτῇ πολλοῖς πεπυκνωμένης μυστικοῖς θεωρήμασι νοερᾶς δυνάμεως, καταισχύνει τὴν κεφαλὴν αὐτῆς, ἀποβαλομένη τήν, ὡς κεφαλὴν καλύπτουσαν τὸν νοῦν, θείαν καὶ ἀπόρρητον γνῶσιν.","english":"And every intellect that has become a lover of mystical theology, when it prays or prophesies with its head covered—that is, when it enters unknowingly into the innermost sanctuaries of contemplation, or teaches and initiates others into theology—if it holds any form of thought, being initiated into or initiating others into the Word that is beyond thought, shames its own head, subjecting the simple and transcendent-over-all-thought Word to some one of the things that exist and are known, when it ought, stripped bare of every concept and knowledge, to see the true God the Word without eyes of the mind, knowing clearly that in the case of God the negations by way of transcendence are more true, somehow indicating the divine position through the complete removal of existing things. And every woman, the faculty of understanding of such an intellect, when she prays or prophesies with her head uncovered—that is, with the noetic power within her set free from the many mystical contemplations that have thickened upon it—shames her own head, having cast off the divine and ineffable knowledge that covers the intellect as a head.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Πᾶς οὖν ἀνήρ, ἤγουν νοῦς πρακτικὸς ἢ φυσικὸς ἢ θεολογικός, προσευχόμενος ἢ προφητεύων, τουτέστι διδασκόμενος ἢ διδάσκων, ἀκατακάλυπτον ἐχέτω τὴν κεφαλήν, τὸν Χριστόν, ὁ μὲν πρακτικός, μηδὲν πίστεως καὶ ἀρετῆς προκρίνων, ὁ δὲ φυσικός, μηδένα τοῦ πρώτου Λόγου ποιούμενος ἄλλον ἀνώτερον, ὁ δὲ θεολογικός, τὸν ὑπὲρ νόησιν καὶ γνῶσιν καθ᾽ ὁτιοῦν μὴ σχηματίζων ταῖς διὰ τῶν ὄντων νοήσεσι. Καὶ πᾶσα γυνή, τουτέστιν ἕξις πρακτικοῦ ἢ αἴσθησις φυσικοῦ ἢ σοφὴ διάνοια θεολογικοῦ νοός, κατακαλυπτέσθω τὴν κεφαλήν, ἡ μὲν πρακτικὴ ἕξις, τῶν ποιητέων καὶ οὐ ποιητέων ἐπικειμένην ἔχουσα τὴν τοῦ λόγου διάκρισιν, ἡ δὲ αἴσθησις, τὴν ἐπὶ τοῖς ὁρωμένοις ἐπιστημονικὴν τοῦ λόγου δύναμιν, ἡ δὲ διάνοια, τὴν παντελῶς ἀναπόδεικτον τῶν ὑπὲρ νόησιν γνῶσιν. Πᾶσα γὰρ ἕξις ἢ αἴσθησις ἢ διάνοια, μὴ καλυπτομένη κατὰ τὸν ἀποδοθέντα τρόπον, οὐδὲν διαφέρει τῆς ἐξυρημένης, τουτέστι τῆς μηδένα λόγον ἐχούσης ἀρετῆς ἢ θεοσεβείας ἢ γνώσεως μυστικῆς καὶ θείας ἀγάπης.","english":"Every man, then—that is, the practical or the natural or the theological intellect—when he prays or prophesies, that is, when he is taught or teaches, let him have his head uncovered, namely Christ: the practical man, preferring nothing to faith and virtue; the natural man, holding no other thing higher than the first Logos; the theological man, not shaping in any way by the concepts drawn from beings the One who is beyond understanding and knowledge. And every woman—that is, the habit of the practical intellect, or the perception of the natural, or the wise thought of the theological intellect—let her cover her head: the practical habit, having the discernment of the Logos set over what is to be done and what is not to be done; the perception, the scientific power of the Logos concerning things seen; the thought, the wholly undemonstrable knowledge of things beyond understanding. For every habit or perception or thought that is not covered in the manner described differs in no way from a woman shorn—that is, from virtue or piety or mystical knowledge and divine love that has no Logos at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Ὀφείλει γοῦν ἔχειν καὶ διὰ τὸ εἰκὸς πᾶσα τοιαύτη γυνὴ τὴν ἐξουσίαν τοῦ λόγου διαπαντὸς ἐπὶ τῆς κεφαλῆς, λέγω δὲ τὴν λογικὴν ἐπιστασίαν, καὶ μάλιστα διὰ τοὺς ἀγγέλους τοὺς θεωμένους ἡμῶν τά τε φανερὰ καὶ ἀφανῆ κινήματα καὶ ἀπογραφομένους πᾶν νόημα καὶ ποίημα πρὸς ἔπαινον ἢ ἔλεγχον ἡμῶν ἐν τῇ φοβερᾷ ἡμέρᾳ τῆς διαγνώσεως, καὶ διὰ τοὺς κατὰ συνείδησιν λογισμούς, καὶ αὐτοὺς ἀγγέλους τροπικῶς νοουμένους, ἐπὶ τοῖς γινομένοις παρ᾽ ἡμῶν κατηγοροῦντας ἢ καὶ ἀπολογουμένους νῦν τε καὶ ὕστερον κατὰ τὴν ἡμέραν τῆς κρίσεως, καὶ διὰ τοὺς πονηροὺς ἀγγέλους τοὺς φυλαττομένους ἡμῶν καὶ ἕξιν καὶ αἴσθησιν καὶ διάνοιαν, ἵνα, ἐπὰν ἴδωσι γυμνωθεῖσαν τῆς λογικῆς τε καὶ νοερᾶς διακρίσεως καὶ εὐσεβείας καὶ γνώσεως, ἐπιθῶνται τὴν τῶν ἐναντίων αὐταῖς δημιουργοῦντες γένεσιν, ἀδιακρισίαν λέγω καὶ ἀσέβειαν καὶ ἄγνοιαν, δι᾽ ὧν κακίαν καὶ πλάνην καὶ ἀθεΐαν ἐνεργεῖν οἱ πονηροὶ πεφύκασι δαίμονες.\n\nΚεφαλὴ δὲ Χριστοῦ ὁ Θεὸς εἴρηται, ὡς Λόγου φύσει Νοῦς κατ᾽ αἰτίαν ἀρχή. ΣΧΟΛΙΑ 1. Ὅτι ἀνήρ ἐστι καί ὁ τὴν πρακτικήν φιλοσοφίαν μετερχόμενος νοῦς. 2. Κεφαλήν εἶπεν τόν Χριστόν, ὡς ὑπόστασιν τῶν μελλόντων ἀγαθῶν. Ἡ γάρ πίστις, κατά τόν θεῖον Ἀπόστολον, μελλόντων ἐστίν ὑπόστασις, καί πραγμάτων ἔλεγχος οὐ βλεπομένων· ὅπερ ἐστίν αὐτός, ἐν ᾧπέρ εἰσιν οἱ θησαυροί τῆς σοφίας ἀπόκρυφοι, καί τῆς γνώσεως.","english":"Every such woman, then, ought for what is fitting to have the authority of the word always upon her head—I mean the rational governance—and especially because of the angels, who behold our visible and invisible movements and record every thought and deed, to our praise or reproof on the fearful day of discernment; and because of the thoughts according to conscience, which are themselves figuratively understood as angels, accusing or else defending us for what is done by us, both now and afterward on the day of judgment; and because of the evil angels who watch our habit and perception and thought, so that when they see it stripped bare of rational and noetic discernment and piety and knowledge, they may set upon it, producing in them the genesis of their opposites—I mean indiscernment and impiety and ignorance—through which the evil demons are by nature wont to work wickedness and error and godlessness.\n\nAnd the head of Christ is said to be God, as being by nature Mind of the Word, in the manner of a cause, the beginning. SCHOLIA 1. That the man is also the intellect that pursues the practical philosophy. 2. He called Christ the head, as the subsistence of the good things to come. For faith, according to the divine Apostle, is the subsistence of things hoped for and the conviction of things not seen—which is himself, in whom are hidden the treasures of wisdom and knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"3. Ἐνυπόστατος πίσις ἐστίν, ἡ ἐνεργής καί ἔμπρακτος, καθ᾿ ἥν ὁ τοῦ Θεοῦ Λόγος ἐν τοῖς πρακτικοῖς δείκνυται ταῖς ἐντολαῖς σωματούμενος· δι᾿ ὧν ὡς Λόγος πρός τόν ἐν ᾧ κατά φύσιν ἐστίν ἀνάγει Πατέρα τούς πράττοντας. 4. Ὅτι ἀνήρ ἐστιν καί ὁ τήν φυσικήν θεωρίαν εὐσεβῶς ἀσκούμενος νοῦς, τόν κατά πίστιν τῇ διανοίᾳ θεωρητόν τοῦ Θεοῦ Λόγον κεφαλήν ἔχων, ὡς αἰτίαν τῆς τῶν ὁρωμένων γενέσεως.\n\n5. Ἐπειδή, φησίν, συνεπινοεῖται πάντως τῷ γενεσιουργῷ τῶν ὄντων Λόγῳ καί Νοῦς, πρός ὅν ἔχει κατ᾿ αἰτίαν τήν ἀναφοράν ὁ Λόγος· κεφαλήν τοῦ Χριστοῦ κέκληκε τόν Πατέρα ὡς Νοῦν Λόγου κατά φύσιν γεννήτορα. 6. Ὅτι ἀνήρ ἐστι, καί ὁ τήν μυστικήν διδασκόμενος θεολογίαν. 7. Καθ᾿ ὑπεροχήν ἐκδέχου τό ἀνοήτως. Ὑπέρ νόησιν γάρ τό πιστευόμενον, ὅπερ ἐστίν ὁ Θεός.\n\n8. Ὁ τήν ἄμεσον τῇ καθ᾿ ὑπεροχήν στερήσει τῶν γενητῶν πρός τόν ἐπέκεινα παντός λόγου Λόγον ἀγνώστως λαβών, φησίν, αὐτοψίαν, αὐτόν ἔχει κεφαλήν τόν πάντη μονώτατον Λόγον· ὑπέρ ὅν ἤ μεθ᾿ οὗ, ἤ μεθ᾿ ὅν ἕτερος φύσει καθάπαξ οὐχ","english":"3. Faith is substantial—active and practical—by which the Word of God is shown to be embodied in practical commandments; through these, as Word, he leads those who practice them up to the Father, in whom he is by nature. 4. For the man is also the mind that piously practices natural contemplation, having as head the Word of God, contemplated by faith in the understanding, as the cause of the generation of things seen.\n\n5. Since, he says, Mind is altogether co-conceived with the Word that generates the things that exist, to which the Word has its reference by cause, he has called the Father the head of Christ, as Mind that by nature begets the Word. 6. For the man is also the one who is taught the mystical theology. 7. Understand “without understanding” by way of preeminence. For what is believed is beyond understanding, which is God.\n\n8. The one who has received, unknowably, the immediate vision—by the preeminent privation of created things—of the Word beyond every word, he says, has as his head the altogether most singular Word himself; beyond whom, or with whom, or after whom, no other by nature at all exists","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"ὑφέστηκε λόγος, οὗ ὁ εἷς φύσει Νοῦς ὑπάρχει γεννήτωρ· πρός ὅν ὡς κεφαλήν ἀνάγων διά τοῦ συμφυοῦς κατ᾿ οὐσίαν Πνεύματος τόν ἑπόμενον συνίστησι νοῦν.\n\n9. Τοῦ μέν πρακτικοῦ γυναῖκά φησιν εἶναι τήν ἕξιν, ὡς τῶν κατ᾿ ἀρετήν τρόπων γεννητικήν· τοῦ δέ φυσικοῦ, τήν ἐξευγενισθεῖσαν τοῖς λόγοις τοῦ Πνεύματος αἴσθησιν, ὡς τίκτουσαν τάς τῶν ὄντων ἀπαθεῖς φαντασίας· τοῦ δέ θεολογικοῦ τήν καθαράν διάνοιαν τοῦ ἑνός τρισσοφαοῦς φωτός μοναδικῶς δεκτικήν.\n\n10. Χριστόν λέγει τόν ὑπερούσιον, καί ὑπερουσίως σαρκωθέντα Λόγον, ὅτι μηδέ τήν σάρκωσιν αὐτοῦ λόγῳ φυσικῷ κατέλαβε νοῦς. Τούτου δέ κεφαλήν εἶναί φησι, τόν κατά φύσιν αἴτιον Νοῦν, κατ᾿ αἰτίαν φύσει τῷ Λόγῳ συνεπινοούμενον. Ὁ γάρ τῇ πίστει τόν Λόγον ἑωρακώς, ἀχρόνως ἅμα τῷ Λόγῳ τόν τοῦ Λόγου γεννήτορα Νοῦν, ὡς ἐν αὐτῷ κατ᾿ οὐσίαν ὄντα, μυστικῶς συνεώρακεν. Φασί δέ τινες Χριστόν μέν λέγεσθαι τοῦ Χριστοῦ τό ἀνθρώπινον, ὡς τοῦ παντός, ἤγουν τῆς ὅλης φύσεως κεφαλήν. Οὗπερ ἀνθρωπίνου δῆλον, ἡ τοῦ Χριστοῦ θεότης καθέστηκε κεφαλή. Τῇ γάρ ὀνομασίᾳ τοῦ ὅλου τά μέρη καλέσαντες, ὀρθήν ἐκδεδώκασιν ἔννοιαν. 11. Ἡ πρός τόν Θεόν τοῦ τελειωθέντος νοῦ κατά χάριν ταυτότης, ἐστίν ἡ περί τό φύσει ταυτόν ἁπλῆ καί ἀδιαίρετος κίνησις, περί ἥν νοητῶν ἀνάληψις οὐκ ἔστι, ποσῷ τε τῷ κατ᾿ οὐσίαν καί τῷ κατά δύναμιν ποιῷ διαφερόντων· ἀλλ᾿ ἀπόλαυσις ἄῤῥητος, αἴσθησιν ἔχουσα τήν ὑπέρ νόησιν. 12. Προσευχήν λέγει τοῦ μέν πρακτικοῦ, τήν τῶν ἀρετῶν αἴτησιν· προφητείαν δέ τῶν ἐν αὐταῖς λόγων τήν ἀληθῆ διδασκαλίαν·","english":"The Word has subsistence, whose begetter is the one Mind by nature; leading those who follow him up to this Word as to a head through the Spirit consubstantial with him, he establishes the mind that follows.\n\n9. Of the practical life, he says, the wife is the habit, as being generative of the modes of virtue; of the natural life, the sense purified by the words of the Spirit, as giving birth to the dispassionate impressions of beings; of the theological life, the pure understanding, which alone is receptive of the one thrice-shining light.\n\n10. He calls Christ the supersubstantial Word, who was incarnate in a supersubstantial manner, because not even his incarnation was comprehended by the mind through a natural principle. And he says that the head of this is the Mind which is the cause by nature, conceived together with the Word by nature according to causality. For the one who has seen the Word by faith has at the same time, timelessly, mystically seen with the Word the Mind that begets the Word, as being in him by nature. Some say that Christ is the human nature of Christ, as the head of the whole, that is, of the entire nature. Of this human nature, it is clear, the divinity of Christ is the head. For by naming the parts with the name of the whole, they have delivered a correct notion. 11. The identity, according to grace, of the perfected mind with God is the simple and undivided motion toward that which is the same by nature, in which there is no apprehension of intelligibles that differ in quantity according to substance and in quality according to power; but it is an ineffable enjoyment, having perception that surpasses thought. 12. He says that prayer is, for the practical life, the petition of the virtues; and prophecy, the true teaching of the principles within them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"τοῦ δέ φυσικοῦ προσευχήν φησιν εἶναι, τὴν περί τῶν ὄντων ἐπιστημονικῆς γνώσεως αἴτησιν· προφητείαν δέ, τήν ταύτης κατά τήν ἀληθῆ διδασκαλίαν εἰς ἄλλους μετάδοσιν· τοῦ δέ θεολογικοῦ προσευχήν εἶναι λέγει, τήν ἀπόῤῥητον σιγήν· καθ᾿ ἥν ὁ νοῦς ὑπεροχικῶς τῇ στερήσει ( τῶν ὄντων ἄξιος γίνεται τῆς ὑπέρ νόησιν καί γνῶσιν ἑνώσεως· προφητείαν δέ, τήν ἄλλων περί ταύτην μυσταγωγίαν. Ἡ γάρ προσευχή πρός Θεόν ποιεῖται τοῦ προσευχομένου τήν ἕνωσιν· ἡ δέ προφητεία διά Θεόν τοῖς ἀνθρώποις κοινωνῆσαι τῶν δοθέντων καλῶν πείθει τόν προφητεύοντα. 13. Νοεῖ τὸν Θεὸν ὡς Λόγος μηδὲν ἀντιλαμβανόμενος, τουτέστι οὐδὲν τῶν δυναμένων ὑπὸ ἀντίληψιν γενέσθαι, ἢ μηδὲν νοούμενος, τουτέστι οὐδὲν τῶν δυναμένων νοηθῆναι, ἤτοι ἐν τῷ λογισμῷ ἐλθεῖν, ἢ μηδὲν ποιούμενος, τουτέστι οὐδὲν τῶν τῇ γεννήσει καὶ τῇ φθορᾷ ὑποκειμένων ταῦτα γὰρ κυρίως λέγονται πράξειςνοεῖ ὅτι ὁ Λόγος ἐστι.\n\n14. Ὅταν τό θεῖον καταφάσκωμεν, φησίν, συνεπινοοῦμεν μὲν αὐτό τοῖς οὖσιν· ἀλλ᾿ ὡς αἰτίαν ποιητικήν. Ὅταν δέ τῶν ὄντων αὐτό παντελῶς ἀποφάσκωμεν, οὔτε κατ᾿ αἰτίαν αὐτό συνεπινοοῦμεν τοῖς οὖσιν· ὅτι μηδεμίαν, ἀληθῶς εἰπεῖν, ἔχει πρός τά ὄντα σχέσιν· καθ᾿ ἥν τήν ἐπ᾿ ἀμφοῖν ὧν ἐστι σχέσις ἔννοιαν ἅμα συναναφέρειν πεφύκαμεν. Οὐκοῦν ὁ καλός θεολόγος τήν καθ᾿ ὑπεροχήν ἀγνωσίαν θέσιν γνώσεως ἀληθοῦς ποιεῖται, τοῦ Θεοῦ τό παντελῶς ἀνεννόητον. 15. Τοιαύτην οὖν θέσιν λαμβάνουσιν αἱ καθ' ὑπεροχὴν στερήσεις. Δεικνύουσι γὰρ ὅτι ὑπάρχει μόνον ὁ Θεός, ἀρνούμεναι ὅτι ἐστὶ τῶν ὑπαρχόντων ἢ δυναμένων ὑπὸ ἀντίληψιν γενέσθαι ἢ νοηθῆναι ἢ λεχθῆναι. Κ (26).","english":"Of the natural [man] he says that prayer is the request of scientific knowledge concerning beings; and prophecy, the transmission of this to others through true teaching. Of the theological [man] he says that prayer is the unutterable silence, according to which the mind, by way of transcendence, through the privation of beings, becomes worthy of the union beyond thought and knowledge; and prophecy, the initiation of others into this. For prayer effects the union of the one praying with God; and prophecy persuades the one prophesying, for God's sake, to communicate to men the good things given. 13. He understands God as Word, grasping nothing—that is, nothing of the things that can come under grasping—or being understood as nothing—that is, nothing of the things that can be understood, or come into reasoning—or doing nothing—that is, nothing of the things subject to generation and corruption; for these are properly called actions—he understands that he is the Word.\n\n14. When we affirm the divine, he says, we co-conceive it with beings, but as a productive cause. But when we utterly deny it of beings, we do not co-conceive it with beings according to cause, because, truly speaking, it has no relation to beings—a relation according to which we are naturally disposed to bring up together the conception of the relation to both of which it is. Therefore the good theologian makes the ignorance according to transcendence a position of true knowledge—the utterly unthinkable [nature] of God. 15. Such, then, is the position that the privations according to transcendence take. For they show that God alone exists, denying that he is among things that exist or can come under grasping or be understood or be spoken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"ΠΕΡΙ ΤΟΥ ΒΑΣΙΛΕΩΣ ΒΑΒΥΛΩΝΟΣ ΚΑΙ ΙΟΥΔΑ ΚΑΙ ΤΩΝ ΕΘΝΩΝ. 26. ΕΡΩΤΗΣΙΣ Κ ' Εἰ ὁ βασιλεὺς Βαβυλῶνος ἀλληγορεῖται εἰς τὸν διάβολον, τίς ὁ λόγος ὃν διὰ τοῦ προφήτου Ἱερεμίου ἀπειλεῖ τοῖς βασιλεῦσι τῶν ἐθνῶν καὶ τῷ βασιλεῖ Ἰούδα\n\nκλοιοὺς καὶ δεσμὰ καὶ λιμὸν καὶ θάνατον καὶ μάχαιραν καὶ αἰχμαλωσίαν, ἐὰν μὴ αὐτῷ ( δουλεύσωσιν, τοῖς δὲ ἑκουσίως δουλεύουσι μετὰ ἀνέσεως εἶναι ἐπὶ τῆς γῆς αὐτῶν, καὶ ὅτι δοῦλον αὐτὸν προσαγορεύει λέγων ἐγὼ δέδωκα πᾶσαν τὴν γῆν Ναβουχοδονόσορ βασιλεῖ Βαβυλῶνος τῷ δούλῳ μου καὶ τὰ θηρία τοῦ ἀγροῦ δέδωκα δουλεύειν αὐτῷ; Τίς οὖν ἐστιν ἡ τοῦ διαβόλου δουλεία καὶ τίνα τὰ θηρία καὶ τίνα τὰ ἓξ εἴδη τῆς ἀπειλῆς καὶ τίνες οἱ βασιλεῖς τῶν ἐθνῶν καὶ ὁ βασιλεὺς Ἰούδα; Ἀπόκρισις.\n\nὉ διάβολος καὶ ἐχθρός ἐστι τοῦ Θεοῦ καὶ ἐκδικητής· ἐχθρὸς μὲν ὅταν, ὡς μισῶν αὐτόν, δοκῇ πως τὴν ὀλέθριον κεκτῆσθαι πρὸς ἡμᾶς τοὺς ἀνθρώπους ἀγάπην, τοῖς τῶν ἑκουσίων παθῶν τρόποις διὰ τῆς ἡδονῆς πείθων ἡμῶν τὴν προαίρεσιν τῶν αἰωνίων ἀγαθῶν προκρίνειν τὰ πρόσκαιρα, δι᾽ ὧν, κλέπτων ὅλην τῆς ψυχῆς τὴν ἔφεσιν, τῆς θείας ἡμᾶς παντελῶς ἀγάπης ἀφίστησιν, ἑκουσίους ἐχθροὺς ποιῶν τοῦ ποιήσαντος, ἐκδικητὴς δὲ ὅταν, γυμνώσας τὸ πρὸς ἡμᾶς μῖσος, ὡς ἤδη γενομένους αὐτῷ διὰ τὴν ἁμαρτίαν ὑποχειρίους, ἐξαιτῆται τὴν καθ᾽ ἡμῶν τιμωρίαν. Οὐδὲν γὰρ οὕτω φίλον τῷ διαβόλῳ καθέστηκεν ὡς ἄνθρωπος τιμωρούμενος.","english":"CONCERNING THE KING OF BABYLON AND JUDAH AND THE NATIONS. 26. QUESTION 20: If the king of Babylon is allegorized as the devil, what is the meaning of the threats he makes through the prophet Jeremiah to the kings of the nations and to the king of Judah—collars and bonds and famine and death and sword and captivity, unless they serve him, but that those who serve willingly shall be at ease in their own land—and that he calls him a servant, saying, I have given all the earth to Nebuchadnezzar king of Babylon my servant, and I have given the beasts of the field to serve him? Who, then, is the servitude of the devil, and what are the beasts, and what are the six forms of the threat, and who are the kings of the nations and the king of Judah? Answer.\n\nThe devil is both an enemy of God and an avenger. He is an enemy when, as one hating him, he seems in some way to have acquired a destructive love toward us men, persuading our free choice through pleasure, by the modes of voluntary passions, to prefer the temporary to the eternal goods, through which, stealing the whole desire of the soul, he wholly separates us from the divine love, making us voluntary enemies of the one who made us. He is an avenger when, having stripped bare his hatred toward us, since we have already become subject to him through sin, he demands the punishment against us. For nothing is so dear to the devil as a man being punished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"Τοῦτο δὲ συγχωρηθείς, τὰς ἐπαλλήλους ἐπινοῶν τῶν ἀκουσίων παθῶν ἐπαγωγὰς λαίλαπος δίκην ἀπηνῶς ἐπιφέρεται τοῖς καθ᾽ ὧν ἐκομίσατο συγχωρήσει Θεοῦ τὴν ἐξουσίαν, οὐ τὸ πρόσταγμα τὸ θεῖον ἐκπληρῶσαι βουλόμενος, ἀλλὰ τὸ οἰκεῖον τοῦ καθ᾽ ἡμῶν μίσους διαθρέψαι πάθος ἐπιθυμῶν, ἵνα τῷ πολλῷ βάρει τῶν ὀδυνηρῶν συμφορῶν ἡ ψυχὴ δι᾽ ἀτονίαν ὀκλάσασα τῆς θείας ἐλπίδος ἑαυτῆς περικόψῃ τὴν δύναμιν, ἀντὶ νουθεσίας ἀθεΐας αἰτίαν ποιουμένη τὴν τῶν ἀλγεινῶς συμβαινόντων ἐπαγωγήν. ( Ἀγαθὸς γὰρ ὑπάρχων ὁ Θεὸς καὶ θέλων ἡμῶν ἐκτίλαι παντελῶς τὸ τῆς κακίας σπέρμα, τὴν ἡδονὴν τὴν τὸν νοῦν τῆς θείας ἀποσυλοῦσαν ἀγάπης, συγχωρεῖ τῷ διαβόλῳ πόνους ἡμῖν καὶ τιμωρίας ἐπαγαγεῖν, κατὰ ταὐτὸν καὶ τῆς προλαβούσης ἡδονῆς τὸν ἰὸν διὰ τῶν πόνων τῆς ψυχῆς ἀποξέων καὶ πρὸς τὰ παρόντα καὶ μόνην τὴν αἴσθησιν σαίνοντα μῖσος ἡμῖν καὶ τελείαν ἀποδιάθεσιν, ὡς μηδὲν τιμωρίας πλέον εἰς κέρδος κεκτημένα κατὰ τὴν χρῆσιν, ἐμποιῆσαι βουλόμενος καὶ τὴν ἐκείνου τιμωρὸν δύναμιν καὶ μισάνθρωπον τῆς πρὸς ἀρετὴν ἐπαναγωγῆς περιστατικὴν αἰτίαν ποιήσασθαι τῶν αὐτῆς ἑκουσίως ἀπολισθησάντων. Ὡς οὖν κατὰ συγχώρησιν τιμωρούμενος τοὺς ἁμαρτάνοντας ὁ διάβολος τοῦ Θεοῦ κέκληται δοῦλος, ἀποστάτης ὢν καὶ λῃστὴς πονηρός, καὶ τοῖς ἑκουσίως διὰ τῆς ἡδονῆς ἀφισταμένοις τοῦ Θεοῦ τὴν γνώμην ἔχων πάνυ κατάλληλον πρέπον γάρ ἐστι καὶ δίκαιον ὑπὸ τοῦ διαβόλου κολάζεσθαι τοὺς τὰς αὐτοῦ πονηρὰς ὑποθήκας τῶν ἑκουσίων ἁμαρτημάτων ἡδέως δεξαμένους, οὕτω μὲν οὖν καὶ ἡδονῆς ἐστι διὰ τῶν ἑκουσίων παθῶν σπορεὺς ὁ διάβολος καὶ ὀδύνης διὰ τῶν ἀκουσίων ἐπαγωγεύς.","english":"But when this has been permitted him, devising successive onsets of involuntary sufferings, he is borne fiercely like a tempest against those over whom he has received authority by God's permission, not wishing to fulfill the divine command, but desiring to feed his own passion of hatred against us, so that the soul, buckling under the great weight of painful calamities through weakness, might cut off from itself the power of divine hope, making the onset of grievously occurring events a cause of godlessness instead of admonition. For God, being good and wishing to root out completely from us the seed of evil—the pleasure that despoils the mind of divine love—permits the devil to bring pains and punishments upon us, at the same time scraping away through the soul's pains the poison of the preceding pleasure, and wishing to implant in us hatred and complete aversion toward things present that merely tickle the senses, so that, having gained nothing more than punishment as profit in their use, he might make that punishing and man-hating power of his a circumstantial cause of the return to virtue for those who have voluntarily slipped away from it. As, therefore, punishing sinners by permission, the devil is called a servant of God, though he is an apostate and a wicked robber, and has a will wholly suited to those who voluntarily through pleasure fall away from God—for it is fitting and just that those who have gladly received his wicked suggestions for voluntary sins be punished by the devil—so then the devil is both a sower of pleasure through voluntary passions and a bringer-on of pain through involuntary ones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"Ὅταν οὖν οἱ τὴν Ἰουδαίαν καὶ τὴν Ἱερουσαλὴμ οἰκοῦντες, τουτέστι τὴν πρακτικὴν ἕξιν ἢ τὴν θεωρητικὴν ἀπειληφότες ἐπιστήμην, πρὸς τὴν ἀνθρώπων ταύτας μετέρχωνται δόξαν, ἤθη μὲν ἀρετῶν τῷ φαινομένῳ τρόπῳ σκιαγραφοῦντες, λόγους δὲ σοφίας καὶ γνώσεως μόνον λαλοῦντες δίχα τῶν κατὰ δικαιοσύνην ἔργων, καὶ τὸν ὡς ἐπ᾽ ἀρετῇ καὶ γνώσει τοῖς ἄλλοις ἐπιδείκνυνται τῦφον, εἰκότως τοῖς πρέπουσι παραδίδονται πόνοις, διὰ τοῦ πάσχειν τὴν ἀγνοηθεῖσαν αὐτοῖς ἐκ τῆς ματαίας οἰήσεως ταπεινοφροσύνην μεταμανθάνοντες· ὅπερ εἰδὼς καὶ ὁ θαυμαστὸς ἀπόστολος, παρέδωκε τῷ σατανᾷ τὸν παρανομήσαντα Κορίνθιον εἰς ὄλεθρον τῆς σαρκός, ἵνα τὸ πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ Κυρίου Ἰησοῦ. Διὰ τοῦτο τῆς Ἰουδαίας καὶ Ἱερουσαλὴμ ( ὁ βασιλεὺς παραδίδοται τῷ βασιλεῖ τῶν Ἀσσυρίων, τουτέστιν ὁ θεωρητικὸς νοῦς καὶ γνωστικὸς πρὸς τιμωρίαν ἐκδίδοται τῷ διαβόλῳ, πόνους αὐτῷ δικαίως ἐπάγοντι καὶ συμφοράς, ἵνα μάθῃ πάσχων περὶ καρτερίας μᾶλλον καὶ πόνων ὑπομονῆς φιλοσοφεῖν ἢ διακενῆς τοῖς οὐκ οὖσιν ὑπερηφάνως ἐμματαιάζειν.","english":"When, then, those who inhabit Judea and Jerusalem—that is, those who have received the practical habit or the theoretical knowledge—pursue these things for the glory of men, sketching the characters of virtues in outward manner only, and speaking words of wisdom and knowledge alone without the works of righteousness, and displaying to others the vanity that comes from virtue and knowledge, they are rightly handed over to fitting labors, learning by suffering the humility they ignored, in exchange for their vain conceit. Knowing this, the wondrous apostle also handed the lawless Corinthian over to Satan for the destruction of the flesh, so that the spirit might be saved in the day of the Lord Jesus. For this reason, in place of Judea and Jerusalem, the king is handed over to the king of the Assyrians—that is, the contemplative and gnostic mind is delivered over to the devil for punishment, who justly brings upon it labors and calamities, so that by suffering it may learn to philosophize about endurance and the patience of labors rather than to vaunt itself proudly and vainly over things that are not.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Πᾶς οὖν ἀνεχόμενος ἑκουσίως ἐκ τῆς τῶν αὐτῷ πεπραγμένων συναισθήσεως δέξασθαι τὰς ἐπιπόνους τῶν ἀκουσίων ἐπιφορὰς πειρασμῶν μετὰ τῆς δεούσης εὐχαριστίας οὐκ ἐξοικίζεται τῆς κατ᾽ ἀρετὴν καὶ γνῶσιν ἕξεώς τε καὶ χάριτος καθάπερ οἱ πάλαι τῆς Ἰουδαίας καὶ Ἱερουσαλήμ, ὡς ὑπελθὼν ἑκουσίως τὸν ζυγὸν βασιλέως Βαβυλῶνος καὶ ὡς χρέος ἀποτιννὺς τὰς τῶν βασάνων ἐπιφορὰς καταδεχόμενος, ἀλλ᾽ ἐν αὐταῖς μένων τελεῖ τῷ μὲν βασιλεῖ Βαβυλῶνος τοὺς ἐκ τοῦ παθητοῦ τῆς φύσεως βιαίους πόνους καὶ τὴν ἐπ᾽ αὐτοῖς κατὰ τὴν διάνοιαν ὡς ὀφειλέτης αὐτῶν διὰ τὰς προλαβούσας πλημμελείας συγκατάθεσιν, τῷ δὲ Θεῷ προσφέρει διὰ λατρείας ἀληθινῆςτῆς ταπεινῆς λέγω διαθέσεωςτὴν τῶν παρημελημένων διόρθωσιν.","english":"Everyone, therefore, who willingly endures, from the consciousness of what he himself has done, to accept the painful onslaughts of involuntary temptations with the gratitude that is due, is not driven out from the habit and grace of virtue and knowledge, as were those of old from Judea and Jerusalem—as one who has willingly submitted to the yoke of the king of Babylon and, as it were, paying a debt, accepts the onslaughts of torments—but remaining in them he renders to the king of Babylon the violent pains arising from the passible nature and the consent in his mind regarding them, as a debtor to them because of his preceding transgressions, while to God he offers, through true worship—I mean the humble disposition—the correction of the things he has neglected.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"Ὁ δὲ τὴν κατὰ συγχώρησιν Θεοῦ πρὸς διόρθωσιν ἐπαγομένην αὐτῷ διὰ τῶν ἀκουσίων πειρασμῶν συμφορὰν εὐχαρίστως μὴ καταδεχόμενος καὶ τὴν ἐπὶ τῷ δοκεῖν δίκαιος εἶναι μεταγνοὺς οὐκ ἀποτιθέμενος οἴησιν, ὡς τοῖς θείοις τῶν δικαίων κριμάτων ἀντιπίπτων θεσπίσμασι κατὰ τοὺς πάλαι τῆς Ἰουδαίας οἰκήτορας, καὶ μὴ καταδεχόμενος ἑκουσίως ὑπὸ τὸν ζυγὸν γενέσθαι τοῦ βασιλέως Βαβυλῶνος κατὰ τὴν θείαν διαταγήν, εἰς αἰχμαλωσίαν παραδίδοται τῷ βασιλεῖ Βαβυλῶνος καὶ κλοιοὺς καὶ δεσμὰ καὶ θάνατον καὶ λιμὸν καὶ μάχαιραν καὶ τῆς ἰδίας παντελῶς ἀποικίζεται γῆς, τουτέστι τῆς κατ᾽ ἀρετὴν καὶ γνῶσιν εἶναι δοκούσης ἕξεως, διὰ μὲν τῆς αἰχμαλωσίας τὴν τῶν θείων ἀποστασίαν κατακρινόμενος, διὰ δὲ τῶν κλοιῶν τὴν ψευδῆ περὶ τῶν ὄντων δόξαν, διὰ δὲ τῶν δεσμῶν τὴν παντελῆ τῶν καλῶν ἀπραξίαν, διὰ δὲ τοῦ λιμοῦ τὴν τῶν θείων στέρησιν διδαγμάτων, διὰ δὲ τοῦ θανάτου τὴν τελείαν πρὸς τὰ καλὰ ( πώρωσίν τε καὶ ἀναισθησίαν, διὰ δὲ τῆς μαχαίρας τοὺς τῶν θείων μνημῶν ἀναιρετικοὺς ἐμπαθεῖς καὶ ἀκολάστους λογισμούς.","english":"But the one who does not gratefully accept the misfortune brought upon him by God's permission for his correction through involuntary temptations, and who does not set aside the conceit he has repented of—the conceit of seeming to be righteous—as one who opposes the divine decrees of the righteous judgments, like the ancient inhabitants of Judea, and who does not willingly consent to come under the yoke of the king of Babylon according to the divine ordinance, is handed over into captivity to the king of Babylon, and is wholly deported from his own land—that is, from the habit of seeming to be in virtue and knowledge—being condemned by the captivity for his apostasy from divine things, by the collars for his false opinion about realities, by the bonds for his complete inactivity in good things, by the famine for his deprivation of divine teachings, by the death for his perfect (hardening and insensitivity toward good things, and by the sword for the passionate and dissolute thoughts that destroy the divine remembrances.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"Πάντα γὰρ ταῦτα καὶ τούτων πλείονα ὁ τῆς κατ᾽ ἀρετὴν καὶ γνῶσιν, ὡς ἰδίας γῆς, ἐξοικιζόμενος ἕξεως πάσχει διὰ τὸ μὴ θέλειν αὐτὸν ἐξ ὑπερηφανίας καὶ ματαίας οἰήσεως, τὰς ἐφ᾽ οἷς ἐπλημμέλησεν ἐκτιννὺς δίκας, ἐν θλίψεσιν εὐδοκῆσαι καὶ ἀνάγκαις καὶ στενοχωρίαις κατὰ τὸν θεῖον ἀπόστολον, καίτοι πάσης τῆς ἐπὶ τούτοις ὀφειλῆς ὄντα διὰ τὴν δικαιοσύνην ἐλεύθερον. Ἤιδει γὰρ ὁ μέγας ἀπόστολος φυλακτικὴν τῶν θείων κατὰ ψυχὴν θησαυρῶν ὑπάρχουσαν τὴν ἐκτὸς περὶ τὸ σῶμα συνισταμένην διὰ τῶν πόνων ταπείνωσιν, καὶ διὰ τοῦτο στέργων ὑπέμενε, καὶ δι᾽ ἑαυτὸν καὶ τοὺς οἷς ἀρετῆς καὶ πίστεως προέκειτο τύπος, ἵνα, κἂν ὡς ὑπεύθυνοι πάσχωσι κατὰ τὸν ἐπιτιμηθέντα Κορίνθιον, εἰς παρηγορίαν ἔχωσι καὶ ὑπομονῆς μίμησιν τὸν ἀνευθύνως πάσχοντα.\n\nΤοὺς δὲ βασιλεῖς τῶν ἐθνῶν εἶναι νομίζω κατὰ τοῦτον τῆς Γραφῆς τὸν τόπον τοὺς τῶν λοιπῶν τῆς ἀτιμίας παθῶν ἐπάρχοντας ἀνθρώπους, καὶ αὐτοὺς ὑποκειμένους ἐνδίκως τῇ τιμωρίᾳ τῶν οἰκείων ὀφλημάτων καὶ διὰ τοῦτο τῷ βασιλεῖ Βαβυλῶνος παραδιδομένους ὡς τιμωρῷ δυνάμει καὶ χαιρούσῃ τῇ βασάνῳ τῆς φύσεως. Ἔστιν οὖν ὁ μὲν Αἰγύπτιος βασιλεὺς ὁ φιλήδονος νοῦς καὶ ἀκόλαστος, ὁ δὲ Μωαβίτης ὁ τρυφητὴς καὶ βάκηλος νοῦς, ὁ δὲ Ἀμμανίτης ὁ πλεονεκτικὸς νοῦς, ὁ δὲ Σύρος ὁ δεισιδαίμων καὶ διαλεκτικὸς νοῦςμόνος γὰρ ἀντικεῖσθαι γέγραπται τῷ Σαλομῶν ὁ Σύρος, τουτέστι τῇ εἰρήνῃ καὶ τῇ σοφίᾳ, ὁ δὲ Τύριος ὁ φιλόκοσμος νοῦς καὶ φιλόζωος·","english":"For all these things and more than these, the man who is being exiled from the habit of virtue and knowledge, as from his own land, suffers because he does not wish, out of pride and vain conceit, to be well pleased in afflictions and constraints and distresses, according to the divine apostle, paying the just penalties for the things in which he has transgressed, although by reason of righteousness he is free from every debt on account of these things. For the great apostle knew that the humility of the body, established outwardly through labors, is a safeguard of the divine treasures in the soul, and for this reason, cherishing it, he endured, both for his own sake and for the sake of those for whom he was set forth as a model of virtue and faith, so that even if they suffer as those liable, like the Corinthian who was rebuked, they might have as consolation and as an imitation of endurance the one who suffers without being liable.\n\nBut the kings of the nations, in this place of Scripture, I think to be the men who preside over the remaining passions of dishonor, and who are themselves justly subject to the punishment of their own debts, and for this reason are handed over to the king of Babylon as to a punitive power that rejoices in the torment of nature. Therefore the Egyptian king is the pleasure-loving and dissolute mind, the Moabite is the luxurious and soft mind, the Ammonite is the covetous mind, the Syrian is the superstitious and disputatious mind—for it is written that the Syrian alone opposed Solomon, that is, peace and wisdom—and the Tyrian is the world-loving and life-loving mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"καὶ οἱ λοιποὶ πάντες βασιλεῖς οὓς γνώσεται διὰ τῆς οἰκείας σημασίας ὁ γνωστικὸς ἐκ τῆς τῶν ὀνομάτων ἑρμηνείας ἢ τῆς τῶν τόπων θέσεως ἢ τῆς κρατούσης ἐν αὐτοῖς γενικῆς παραδόσεως ἢ τῆς ἐν ἀλλήλοις ἐπιτηδεύσεως ἢ τῆς πρὸς τὸν Ἰσραὴλ ( ποιᾶς ἀντιπαθείας... Οὐ γὰρ πάντοτε καὶ πάντες ὡσαύτως καὶ καθ᾽ ἓν σημαινόμενον λαμβάνονται, ἀλλὰ πρὸς τὴν ὑποκειμένην χρείαν καὶ τῆς προφητείας τὴν δύναμιν, ἐπεί τοί γε καὶ εἰς τὸν διάβολον οἶδεν ἡ Γραφὴ λαμβάνειν τὸν Φαραώ, ὅταν ἀναιρέτης γίνηται τοῦ Ἰσραήλ, καὶ πάλιν εἰς τὸν\n\nτῆς φύσεως νόμον, ὅταν αὐτῷ δουλεύῃ κατ᾽ οἰκονομίαν ὁ Ἰωσήφ, προφητικῶς δι᾽ ἑαυτοῦ σημάνας τὸν φύσει καὶ πάθεσι τοῖς ἡμετέροις ἑκουσίως δουλεύσαντα Θεὸν Λόγον δίχα μόνης ἁμαρτίας, ὁμοίως καὶ ὁ βασιλεὺς Τύρου νοεῖται εἰς τὸν διάβολον, ὅταν τὸν Ἰσραὴλ διὰ τοῦ Σισάρα πολεμῇ, καὶ πάλιν εἰς τὸν φυσικὸν νόμον, ὅταν σπένδεται τῷ Δαβὶδ καὶ εἰς τὸν οἰκοδομὴν τοῦ θείου ναοῦ τῷ Σαλομῶν πλεῖστα συμβάλλεται. Καὶ εἰς ἄλλα δὲ πολλὰ σημαινόμενα ἕκαστος τῶν ἀπηριθμημένων τῇ Γραφῇ βασιλέων λαμβάνεται, κατὰ μέντοι τὴν ὑποκειμένην τῇ προφητείᾳ δύναμιν. Τὰ δὲ θηρία, ἅπερ δίδωσιν ὁ Θεὸς τῷ βασιλεῖ Βαβυλῶνος, εἰσὶν οἱ δαίμονες, ἕκαστος κατὰ τὴν ἐνδιαθέτως ὑποκειμένην ἐπιτηδειότητα πρὸς τήνδε ἢ τήνδε τῶν πειρασμῶν ἐπαγωγὴν λειτουργῶν. Ἄλλης γὰρ ἄλλος ἐστὶ ποιητικὸς κακίας, καὶ ἄλλος ἄλλου σαφῶς ἐστι μιαρώτερος καὶ πρὸς τόδε μᾶλλον τῆς κακίας τὸ εἶδος ἐπιτηδειότερος.","english":"And all the other kings whom the gnostic will know through their own signification, from the interpretation of their names, or from the position of their places, or from the general tradition prevailing among them, or from their practice toward one another, or from their particular antipathy toward Israel... For not always and not all are taken in the same way and in one signification, but according to the underlying need and the power of the prophecy, since indeed Scripture knows how to take Pharaoh for the devil, when he becomes a destroyer of Israel, and again for the\n\nlaw of nature, when Joseph serves him according to the economy, prophetically signifying through himself the God the Word who by nature served our passions willingly, apart from sin alone; likewise the king of Tyre is understood as the devil, when he wars against Israel through Sisara, and again as the natural law, when he makes a covenant with David and contributes very many things to the building of the divine temple for Solomon. And each of the kings enumerated in Scripture is taken in many other significations as well, according to the power underlying the prophecy. And the beasts which God gives to the king of Babylon are the demons, each one ministering according to the disposition inwardly underlying him toward this or that inducement of temptations. For one is productive of one evil and another of another, and one is clearly more polluted than another and more suited to this particular form of evil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Οὔτε γὰρ αὐτοὶ οἱ δαίμονες ἄνευ θείας συγχωρήσεως κατ᾽ οὐδὲν ὑπουργεῖν δύνανται τῷ ἀρχεκάκῳ διαβόλῳ, ἵνα, καθὼς οἶδεν αὐτὸς ὁ Θεὸς μετὰ τῆς δεούσης φιλανθρώπου καὶ ἀγαθῆς προνοίας, συγχωρῇ τῷ διαβόλῳ διὰ τῶν αὐτοῦ ὑπουργῶν τὰς ἐφ᾽ οἷς ἡμάρτομεν διαφόρους ποιεῖσθαι τιμωρίας. Καὶ δηλοῖ τοῦτο σαφῶς ἡ περὶ τοῦ Ἰὼβ συγγραφή, μὴ δυνάμενον τῷ Ἰὼβ παντελῶς προσπελάσαι τὸν διάβολον ἀναγραφομένη δίχα τῆς θείας συγχωρήσεως. Ἀλλὰ καὶ Ναβουχοδονόσορ αὐτὸς ὁ τῆς Βαβυλωνίας βασιλεὺς λαμβάνεται πολλάκις εἰς τὸν φυσικὸν νόμον. Καὶ τοῦτο ( δηλοῦσι γράφοντες τοῖς ἐν Ἱεροσολύμοις οἱ τὸν πνευματικὸν νόμον στέρξαι μὴ δυνηθέντες καὶ διὰ τοῦτο πρὸς τὴν Βαβυλωνίαν κατασυρέντες γῆν, λέγω δὲ τὴν ἕξιν τῆς κατὰ τὴν ὕλην συγχύσεως, εὔξασθε ὑπὲρ τῆς ζωῆς Ναβουχοδονόσορ βασιλέως Βαβυλῶνος καὶ τῆς ζωῆς Βαλτάσαρ τοῦ υἱοῦ αὐτοῦ, τοῦ φυσικοῦ νόμου δηλαδὴ καὶ τῆς αὐτοῦ κατὰ τὴν κίνησιν ἕξεως, ὑφ᾽ οὓς τότε γεγόνασιν, ἵνα ὦσιν αἱ ἡμέραι αὐτῶν ὡς αἱ ἡμέραι τοῦ οὐρανοῦ, διὰ τούτων παρακαλοῦντες εὔξασθαι τοὺς ἐν τῇ ἀπαθείᾳ τῆς ἀρετῆς καὶ τῇ ἀληθείᾳ τῆς γνώσεως μείναντας, ἵνα ὧσι τὰ νοήματα τοῦ κατὰ φύσιν νόμου καὶ τῆς αὐτοῦ κατὰ τὴν κίνησιν ἕξεως, ἐν ᾧ, τὸν πνευματικὸν ἀπολιπόντες νόμον, γεγόνασιν, ὡς τὰ θεῖα νοήματα τοῦ νόμου τοῦ Πνεύματος, ἡμέρας καλέσαντες τὰ νοήματα, οὐρανὸν δὲ τὸν πνευματικὸν νόμον. Ἐζήτουν γὰρ μὴ ἀπᾴδειν τοῦ πνευματικοῦ νόμου τὸν ὑφ᾽ ὃν γεγόνασι φυσικὸν καὶ ἐπίμοχθον νόμον.","english":"For not even the demons themselves can minister in any way to the devil, the author of evil, without divine permission, so that, as God himself knows, with the fitting, philanthropic, and good providence, he permits the devil through his ministers to inflict various punishments for the sins we have committed. And the writing concerning Job clearly shows this, recording that the devil was unable to approach Job at all without divine permission. But Nebuchadnezzar himself, the king of Babylon, is also often taken to signify the natural law. And this (those who were unable to embrace the spiritual law and were therefore dragged down to the land of Babylon—I mean the condition of confusion regarding matter—indicate when they write to those in Jerusalem: Pray for the life of Nebuchadnezzar king of Babylon and for the life of Belshazzar his son, that is, for the natural law and its condition in respect of motion, under which they had then come to be, that their days may be as the days of heaven, thereby urging those who remain in the impassibility of virtue and the truth of knowledge to pray, so that the thoughts of the natural law and of its condition in respect of motion, under which—having abandoned the spiritual law—they have come to be, may be as the divine thoughts of the law of the Spirit, calling the thoughts \"days\" and the spiritual law \"heaven.\" For they sought that the natural and laborious law under which they had come to be should not be discordant with the spiritual law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Τούτοις συμφωνεῖ καὶ τὸ πρὸς αὐτὸν κατὰ τὴν θείαν ἀπειλὴν μυστικῶς εἰρημένον ὑπὸ τοῦ μεγάλου Δανιήλ, τὸ θεαθὲν ὄναρ ἑρμηνεύοντος καὶ σὲ ἐκδιώξουσιν ἀπὸ τῶν ἀνθρώπων, καὶ μετὰ θηρίων ἀγρίων ἔσται ἡ κατοικία σου, καὶ χόρτον ὡς βοῦν ψωμιοῦσί σε, καὶ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ αὐλισθήσῃ, καὶ ἑπτὰ καιροὶ ἀλλαγήσονται ἐπὶ σέ, ἕως οὖ γνῷς ὅτι κυριεύει ὁ ὕψιστος τῆς βασιλείας τῶν ἀνθρώπων, καὶ ᾧ ἐὰν θέλῃ δώσει αὐτήν· καὶ ὅτι εἶπεν· ἐάσατε τὴν φυὴν τῶν ῥιζῶν τοῦ δένδρου ἐν τῇ γῇ· ἡ βασιλεία σου σοὶ μένει, ἀφ᾽ ἧς ἂν γνῷς τὴν βασιλείαν τὴν ἐπουράνιον, ἐκδίωξιν μὲν λέγων τάχα τὴν εἰς τὸν κόσμον τοῦτον διὰ τὴν παράβασιν ἐκ τοῦ παραδείσου ἐκβολὴν καὶ τῆς μετὰ τῶν ἁγίων ἀγγέλων διαίτης ἀλλοτρίωσιν, ἤγουν τὴν ἐκ τῶν νοητῶν θεαμάτων πρὸς τὴν αἴσθησιν τοῦ νόμου τῆς φύσεως σχέσιν, τὴν δὲ μετὰ τῶν ἀγρίων θηρίων κατοικίαν ( τὴν μετὰ τῶν παθῶν καὶ τῶν ἐνεργούντων αὐτὰ δαιμόνων καταμονήν, ἤγουν κατοικίαν καὶ συναναστροφήν, σημαίνων. Ὁ δὲ χόρτος, ὃν ἐψώμισαν αὐτόνοἱ ἄνθρωποι δῆλον, ἀλλ᾽ οὐχὶ τὰ θηρία, μεθ᾽ ὧν ἔσχε τὴν κατοικίαν· ἐκεῖνα γὰρ οὐ ψωμιοῦσιν ἀλλὰ σπαράττουσινἡ κατ᾽ αἴσθησίν ἐστι τῶν φαινομένων φυσικὴ κατανόησις καὶ ἡ κατ᾽ ἀρετὴν ἐπίπονος πρᾶξις, ἅπερ ὡς χόρτον χορηγοῦσι τοῖς ἀνθρώποις οἱ ἄγγελοι, τὸ δὲ ἀπὸ τῆς δρόσου τοῦ οὐρανοῦ αὐλισθῆναι τὸ διὰ τῆς θείας προνοίας ἐσχηκέναι τὴν ἐν τούτοις διαμονήνδρόσον γὰρ οὐρανοῦ τὴν πρόνοιαν ὁ λόγος ἐκάλεσεν, δι᾽ ἧς ἐν τῷ αἰῶνι τούτῳ μετὰ τῶν ἀπηριθμημένων τὴν συντήρησιν ἔσχεν ὁ ἄνθρωπος, ἤγουν ὁ","english":"With these things agrees also what was said mystically to him according to the divine threat by the great Daniel, when he interpreted the dream that was seen: \"And they shall drive you out from among men, and your dwelling shall be with the wild beasts, and they shall feed you grass as an ox, and you shall be lodged by the dew of heaven, and seven times shall be changed upon you, until you know that the Most High rules over the kingdom of men, and gives it to whomever he wills\"; and that he said: \"Leave the stump of the roots of the tree in the earth; your kingdom remains for you, from the time you know the heavenly kingdom.\" He is saying, then, that the \"driving out\" is perhaps the expulsion from paradise into this world because of the transgression, and the alienation from the way of life with the holy angels—that is, the turning from intelligible visions to the perception of the law of nature; and the \"dwelling with the wild beasts\" (he means the abiding, that is, the dwelling and companionship, with the passions and the demons who work them). And the grass which, it is clear, the men themselves fed him, and not the beasts with which he had his dwelling—for those do not feed but tear to pieces—is the natural understanding of things that appear, according to sense perception, and the laborious practice according to virtue, which the angels supply to men as grass. And \"to be lodged by the dew of heaven\" is to have obtained, through divine providence, the continuance in these things; for the word called providence the \"dew of heaven,\" through which in this age man had his preservation together with those who were numbered—that is, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"κατὰ φύσιν νόμος, παντελῶς μὴ διαφθειρόμενος, ἢ τυχὸν ἡ διὰ τῶν φαινομένων γινομένη κατὰ χάριν Θεοῦ περὶ τῶν νοουμένων σύμμετρος γνῶσις, δι᾽ ἥν ἐστιν ὁ ἄνθρωπος ἐνταῦθα τῇ ἐλπίδι τῶν μελλόντων κρατούμενος. Τὸ δὲ ἑπτὰ καιροὶ ἀλλαγήσονται ἐπὶ σὲ τὴν κατὰ τὸν αἰῶνα τοῦτον ἑβδοματικὴν τοῦ χρόνου παράτασιν δηλοῖ, ὑφ᾽ ἣν γέγονε, τὴν φυλακὴν τῆς οἰκείας ἕξεως καὶ ἐνεργείας ἐάσας, ὁ κατὰ φύσιν νόμος, καὶ μεθ᾽ ἣν συντελουμένην κατὰ τὴν προσδοκωμένην ἀνάστασιν διὰ τῆς ἀποβολῆς τῶν ἀλόγων ἰδιωμάτων πρὸς ἑαυτὸν ἐπανελεύσεται πάλιν, τὴν ἐξ ἀρχῆς εὐκληρίαν τῆς βασιλείας. ἀπολαμβάνων, ἐπιγνοὺς διὰ τῆς κατὰ τὸν αἰῶνα τοῦτον προνοητικῆς οἰκονομίας τὸ κράτος τῆς ἀληθινῆς βασιλείας. Τὸ γὰρ ἐάσατε τὴν φυὴν τῶν ῥιζῶν τοῦ δένδρου ἐν τῇ γῇ φάναι τὸ μὴ τῆς φύσεως ἀναιρεθῆναι τελείως διὰ τὴν παράβασιν τὸ σπέρμα καὶ τὰς δυνάμεις τῆς ἀγαθότητος δηλοῖ· καθ᾽ ἃς πάλιν λαμβάνουσα τὴν αὔξησιν εἰς τὸ πρώην φυσικὸν διὰ τῆς ἀναστάσεως ἐπανάγεται μέγεθός τε καὶ κάλλος. Ἀλλ᾽ ἡμῖν γε κρεῖττον, στοιχοῦντας τῷ νόμῳ τῶν ἐντολῶν, ἑαυτοὺς πρὸς ἀναίρεσιν τοῦ φρονήματος τῆς σαρκὸς ἑκουσίοις ἐκπαιδεύειν πόνοις, καὶ οὐ μόνον κρεῖττον, ἀλλὰ καὶ πάνυ ( φιλόσοφον καὶ πρέπον τοῖς τὸν ἔμφυτον λόγον ἡγεμόνα τῶν παθῶν καταστήσασιν. Εἰ δὲ μὴ τοῦτο, τό γε τούτου δεύτερον· ἀκουσίως παιδευόμενοι, στέρξωμεν τοῦ παιδεύοντος ἡμᾶς τὴν βουλὴν μετὰ τῆς πρεπούσης εὐχαριστίας, καθάπερ ζυγὸν βασιλέως Βαβυλῶνος καταδεχόμενοι τὴν ἐφ᾽ οἷς ἡμάρτομεν κόλασιν.","english":"The law according to nature, never entirely corrupted, or perhaps the measured knowledge of things intelligible that comes about by God's grace through things that appear, by which man is here held fast in the hope of things to come. And \"seven times shall be changed upon you\" signifies the hebdomadic extension of time according to this age, under which the law according to nature has come to be, having let go the guarding of its own state and activity, and after which, when it is completed at the expected resurrection, through the casting off of irrational peculiarities it will return again to itself, recovering the original felicity of the kingdom, having recognized through the providential economy according to this age the power of the true kingdom. For the saying \"leave the stump of the roots of the tree in the earth\" indicates that the seed and the powers of goodness are not wholly destroyed from nature because of the transgression; by these, receiving growth again, it is brought back through the resurrection to its former natural magnitude and beauty. But for us it is better, following the law of the commandments, to train ourselves toward the destruction of the mind of the flesh by voluntary labors, and not only better, but also very much (philosophical and fitting for those who have established the innate reason as ruler over the passions. But if not this, at least the second best after it: being disciplined involuntarily, let us accept with fitting thanksgiving the will of him who disciplines us, receiving the punishment for the things in which we have sinned as though a yoke of the king of Babylon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Καὶ τῆς ἡμετέρας γῆς, τουτέστι τῆς πίστεως καὶ τῆς ἐλπίδος καὶ τῆς κατ᾽ ἀρετὴν ἕξεως, οὐ μεταφέρει τὸν ἡμέτερον νοῦν ὁ νοητὸς βασιλεὺς Βαβυλῶνος.\n\nΚατὰ τοῦτον οὖν τὸν προαποδοθέντα τρόπον καὶ Θεοῦ δοῦλος ὁ διάβολος λέγεται, καὶ παραδίδονται αὐτῷ οἱ βασιλεῖς τῶν ἐθνῶν καὶ ὁ βασιλεὺς Ἰούδα καὶ τὰ θηρία τοῦ ἀγροῦ.\n\nΣΧΟΛΙΑ 1. Κατά ποῖον τρόπον, φησίν, ἐχθρός ἐστι τοῦ Θεοῦ καί ἐκδικητής ὁ διάβολος. 2. Ψυχὴ χωρισθεῖσα ὑπὸ τοῦ διαβόλου, ἁγνοοῦσα ἢ περιφρονοῦσα τὴν θείαν ἀπειλὴν διὰ τῶν πειρασμῶν, τουτέστι τὴν κόλασιν, ποιεῖ αἰτίαν ἀσεβείας πρὸς τὴν ἐντολήν. Ἐγκαταλείπει γὰρ τὸν Θεὸν καὶ πρὸς τὸν διάβολον φεύγει, θεωροῦσα λυτρωτὴν τὸν ἐχθρόν.\n\n3. Ὅτι κατιωθεῖσαν ψυχήν τῷ ῥύπῳ τῆς ἡδονῆς φησίν, ἀποκαθαίρει πόνος, καί ἀφηλοῖ παντελῶς αὐτῆς τήν σχέσιν τῶν ὑλικῶν, τῆς πρός αὐτά φιλίας τήν ζημίαν μεταμαθοῦσαν· δι᾿ ἥν αἰτίαν ὁ Θεός συγχωρεῖ τῷ διαβόλῳ κατά κρίσιν δικαίαν τούς ἀνθρώπους βασάνοις καταπιέζειν. 4. Τὰ παρόντα, φησί, μόνον τὴν αἴσθησιν κολακεύουσι, μὴ ἀποφέροντα οὐδὲν κέρδος, ἢ δὲ διὰ τοῦ διαβόλου, κατὰ παραχώρησιν τοῦ Θεοῦ, τιμωρία ποιεῖ ἡμᾶς μισῆσαι καὶ περιφρονῆσαι αὐτά.","english":"And the intelligible king of Babylon does not carry away our mind from our own land, that is, from faith and hope and the virtuous disposition.\n\nIn this way, then, which was set out above, the devil is also called a servant of God, and the kings of the nations are handed over to him, and the king of Judah, and the beasts of the field.\n\nSCHOLIA 1. In what way, he says, is the devil an enemy of God and an avenger. 2. A soul separated by the devil, ignoring or despising the divine threat through temptations, that is, the punishment, makes itself a cause of impiety toward the commandment. For it abandons God and flees to the devil, regarding the enemy as a redeemer.\n\n3. He says that a soul corroded by the filth of pleasure is cleansed by toil, and that toil completely strips away its attachment to material things, once it has learned by loss the harm of its friendship toward them; for this reason God permits the devil, by a just judgment, to oppress men with torments. 4. Present things, he says, only flatter the senses, bringing no profit, whereas the punishment that comes through the devil, by God's permission, makes us hate and despise them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"5. Ὁ πάσχων φησίν, ὑπέρ χάριτος Θεοῦ παραβαθείσης, ἐάν ἐπιγνῷ τῆς ἰωμένης αὐτόν θείας προνοίας τόν λόγον, τήν τε συμφοράν εὐχαρίστως δέχεται χαίρων, καί τήν ὑπέρ ἧς παιδεύεται διορθοῦται πλημμέλειαν· ὁ δέ ταύτης ( ἀναισθητῶν τῆς ἰατρείας τῆς δοθείσης, ἐνδίκως ἀπάγεται χάριτος, καί τῇ συγχύσει τῶν παθῶν παραδίδοται· πρός τήν πρᾶξιν ἐλθεῖν καταλιμπανόμενος, ὧν ἐνδιαθέτως εἶχε τήν ἔφεσιν.\n\n6. Τήν μέν εἰρήνην κατά προσηγορίαν εἶχεν τοῦ ὀνόματος· τήν δέ σοφίαν κατά θείαν δωρεάν ὡς προσευχῆς καρπόν εἶχεν ὁ Σαλομῶν. 7. Εἰς τόν φυσικόν νόμον ἐνταῦθα μεταλαμβάνει τόν Ναβουχοδονόσορ, καί εἰς τήν ἕξιν αὐτοῦ τοῦ φυσικοῦ νόμου τόν υἱόν αὐτοῦ Βαλτάσαρ.\n\n8. Ἐκ τῆς εὐχῆς δῆλόν ἐστι, φησίν, ὅτι τόν φυσικόν νόμον, καί τήν ἐξ αὐτοῦ τικτομένην ἕξιν ἐνταῦθα σημαίνουσι Ναβουχοδονόσορ τε καί Βαλτάσαρ, ἀλλ᾿ οὐ τόν διάβολον· οὐδείς γάρ εὐχήν ὑπέρ τοῦ διαβόλου γίνεσθαι παντελῶς ἐξηγεῖται· ἥν γάρ οὐ διέβαλεν εὐχήν ὁ τῆς προφητείας λόγος, οὐ χρή νομίζειν ὑπέρ τοῦ διαβόλου τοῦ ταύτην τῷ Θεῷ προσενηνέχθαι.","english":"5. The one who suffers, he says, for the sake of God's grace that has been transgressed, if he recognizes the reason of the divine providence that heals him, both receives his misfortune with thanksgiving, rejoicing, and corrects the transgression for which he is being disciplined; but the one who is insensible to this healing that has been given is justly deprived of grace, and is handed over to the confusion of the passions, being left to come to the practice of those things whose desire he had inwardly.\n\n6. Solomon had peace according to the appellation of the name; but wisdom he had according to divine gift, as the fruit of prayer. 7. Here Nebuchadnezzar is taken to mean the natural law, and his son Belshazzar the habit of that same natural law.\n\n8. From the prayer, he says, it is clear that Nebuchadnezzar and Belshazzar here signify the natural law and the habit born from it, but not the devil; for no one altogether explains that a prayer is made for the devil; for the prayer which the word of prophecy did not disparage, one must not think was offered to God for the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"ΚΖ (27). ΠΕΡΙ ΤΗΣ ΑΠΟΚΑΛΥΨΕΩΣ ΠΕΤΡΟΥ ΤΗΣ ΕΠΙ ΚΟΡΝΗΛΙΩ. 27. ΕΡΩΤΗΣΙΣ ΚΖ' Τοῦ Κυρίου μετὰ τὴν ἀνάστασιν φανερῶς ἐντειλαμένου μαθητεῦσαι πάντα τὰ ἔθνη, πῶς ἐδεῖτο ὁ Πέτρος τῆς ἐπὶ τοῦ Κορνηλίου ἀποκαλύψεως διὰ τὰ ἔθνη; ἢ πῶς οἱ ἐν Ἱεροσολύμοις ἀκούσαντες ἀπόστολοι τὰ κατὰ τὸν Κορνήλιον διεκρίνοντο πρὸς τὸν Πέτρον;\n\nἈπόκρισις.\n\nΠάνυ μὲν οὖν ἐδεῖτο τῆς περὶ τῶν ἐθνῶν θείας ἀποκαλύψεως ὁ τῶν ἀποστόλων ἔξαρχος Πέτρος ὁ πανάγιος. Οὐ γὰρ ἐγίνωσκεν ὅτι περιτομῆς καὶ ἀκροβυστίας οὐκ ἔστι διαστολὴ κατὰ τὴν πίστιν, οὔτε μὴν ᾔδει σαφῶς ὅτι δίχα τῆς κατὰ νόμον φαινομένης λατρείας μαθητευθῆναι τὰ ἔθνη ὁ Κύριος εἶπεν, ἕως οὗ τῆς ἀπορρήτου βουλῆς αὐτῷ δι᾽ ἀποκαλύψεως ἐφανέρωσε ( τὸ μυστήριον, διά τε τοῦ κατὰ τὴν σινδόνα παραδείγματος πείσας, διά τε τῆς ἴσως αὐτῷ κατὰ μόνην τὴν πίστιν δοθείσης καὶ τοῖς ἔθνεσι χάριτος τοῦ ἁγίου Πνεύματος, ὡς οὐκ ἔστιν ἐν Χριστῷ διαστολὴ Ἰουδαίου τε καὶ Ἕλληνος· ὅπερ καὶ οἱ ἐν Ἱεροσολύμοις ἀγνοοῦντες ἀπόστολοι διεκρίνοντο πρὸς αὐτόν, ἕως ἔμαθον καὶ αὐτοὶ τὸν ἐν ἀποκρύφοις πλοῦτον τῆς ἐπὶ πάντας ἀνθρώπους θείας χρηστότητος. Θείας γὰρ ζωῆς ἦν καὶ καινῆς λατρείας παρὰ τὴν νομικὴν ἐπεισαγωγή, καὶ ψυχῆς ἑκουσίως σώματος ἑαυτὴν ἀπολυούσης κατὰ τὴν γνώμην ὑπῆρχε διδαχὴ καὶ ἄλλης ἀρχῆς θειοτέρας γενέσεως ὑποτύπωσις ἡ τοῦ κηρύγματος χάρις. Καὶ διὰ τοῦτο τῆς τοῦ προστάξαντος ἔχρῃζον ἐφ᾽ ἑκάστῳ λόγῳ διδαχῆς οἱ ταύτην πιστευθέντες τὴν διακονίαν.","english":"27. QUESTION 27. Since the Lord after the resurrection clearly commanded that all the nations be made disciples, why did Peter need the revelation concerning Cornelius for the sake of the nations? Or how did the apostles in Jerusalem, when they heard the things concerning Cornelius, dispute with Peter?\n\nANSWER.\n\nMost certainly the all-holy Peter, the leader of the apostles, did need the divine revelation concerning the nations. For he did not know that there is no distinction between circumcision and uncircumcision in respect of faith, nor indeed did he clearly know that the Lord said the nations were to be made disciples apart from the worship that appears according to the law, until by revelation he made known to him the secret counsel, the mystery, having persuaded him both by the example of the sheet and by the grace of the Holy Spirit that was given, as was fitting, to him and to the nations through faith alone, so that there is no distinction in Christ between Jew and Greek; which the apostles in Jerusalem also, not knowing it, disputed with him, until they too learned the wealth hidden in secret of the divine goodness toward all men. For the grace of the preaching was a teaching of divine life and of a new worship introduced alongside the legal one, and a pattern of another, more divine principle of generation, belonging to a soul that voluntarily releases itself from the body according to its own judgment. And for this reason those who were entrusted with this ministry needed, at every word, the teaching of the one who commanded it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Εἰ δέ τῳ μὴ δοκῶ τοῦ δέοντος εἶναι περιεργότερος, πᾶς λόγος θείας ἐντολῆς χρῄζει πάντως τοῦ ἐπ᾽ αὐτῷ πρὸς ἐνέργειαν ὁρισθέντος τρόπου διδαχῆς καὶ ἀποκαλύψεως. Οὐ γάρ ἐστι τὸ παράπαν ὁ διαγινώσκων τόν τινος λόγου τρόπον χωρὶς τῆς τοῦ φαμένου τὸν λόγον ἀποκαλύψεως· ὅπερ εἰδὼς καὶ ὁ πανεύφημος Πέτρος, λαβὼν ἤδη παρὰ τοῦ Κυρίου τὸν περὶ τῶν ἐθνῶν τοῦ κηρύγματος λόγον, οὐκ ἐνεχείρησεν, ἀναμένων διδαχθῆναι παρὰ τοῦ δόντος τὸν λόγον τοῦ λόγου τὸν τρόπον.\n\nΤάχα δὲ καὶ ἕτερα πρὸς τούτοις ἦν, ἅπερ διὰ τῆς καθιεμένης οὐρανόθεν ὀθόνης καὶ τῶν ἐν αὐτῇ διαφόρων ζῴων ὁ μέγας ἐδιδάσκετο Πέτρος, μᾶλλον δὲ τὸ πᾶν γένος τῶν ἀνθρώπων ἢ ὁ κατ᾽ αὐτὸν ἐπειλημμένος τῆς κατὰ τὴν πίστιν θείας ἀκρότητος, μανθάνων διαρρήδην πᾶσαν ἑαυτοῦ παντελῶς ἀποσβέσαι τὴν αἴσθησιν· καθ᾽ ἣν ἕως ὁρᾷ τὰ φαινόμενα, φθαρτικὴν ἑαυτῆς τὴν τοῦ Θεοῦ κτίσιν ἐπίσταται, μὴ δυναμένην φθορᾶς εἶναι καθαρὰν καὶ συγχύσεως. Διὰ μὲν οὖν τῆς ὀθόνης καὶ τῶν ἐν ( αὐτῇ ζῴων τὸν φαινόμενον προεδείκνυε διὰ τοῦ ἀοράτου κόσμον τοῖς λόγοις νοούμενον ἢ τὸν ἀόρατον τοῖς τῶν αἰσθητῶν τύποις φαινόμενον ὁ πρὸς αὐτὸν χρηματίζων καὶ πρὸς ἐδωδὴν πνευματικὴν ἐπιτήδειον. Διό φησιν ἀναστάς, Πέτρε, θῦσον καὶ φάγε. Πόθεν ἀναστῆναι κελεύεται;","english":"If I seem to anyone to be more meddlesome than is fitting, every word of a divine commandment absolutely needs the manner of teaching and revelation appointed for it in order to be put into action. For there is no one at all who understands the manner of any word without the revelation of the one who spoke the word. Knowing this, the all-praised Peter also, having already received from the Lord the word concerning the preaching to the nations, did not undertake it, waiting to be taught by the one who gave the word the manner of the word.\n\nAnd perhaps there were other things besides these, which the great Peter was taught through the sheet let down from heaven and the various animals in it—or rather the whole race of mankind, or he who in his own person had grasped the divine summit of faith—learning plainly to extinguish completely every sensation of his own; according to which, as long as he sees the things that appear, he knows God's creation to be corruptive of itself, unable to be pure of corruption and confusion. So then, through the sheet and the animals in it, he who spoke with him and made it fit for spiritual eating was prefiguring the visible world understood by the invisible through words, or the invisible world made visible by the types of sensible things. Therefore he says, \"Rise, Peter, sacrifice and eat.\" From where is he commanded to rise?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Πόθεν ἄλλοθεν ἢ τῆς κατ᾽ αἴσθησιν ἕξεώς τε καὶ σχέσεως καὶ τῆς περὶ τῶν ὄντων χθαμαλωτέρας προλήψεως ἢ τῆς νομιζομένης κατὰ νόμον δικαιοσύνης, ἵνα, κατὰ μόνον τὸν νοῦν, πάσης ἀπολελυμένον τῆς κατ᾽ αἴσθησιν φαντασίας, δυνηθεὶς σχημάτων γυμνοὺς θεάσασθαι τοὺς λόγους τῶν αἰσθητῶν, ἐπιγνῷ τοὺς τύπους τῶν νοητῶν καὶ μάθῃ μηδὲν τῶν ὑπὸ Θεοῦ γεγονότων ἀκάθαρτον εἶναι. Ὁ γὰρ θεωρήσας ἐκ τοῦ νοητοῦ κόσμου\n\nπροφαινομένην τοῖς λόγοις τὴν ὁρωμένην κτίσιν ἢ τοὺς τύπους τῶν νοητῶν ἐκ τῆς τῶν φαινομένων διακοσμήσεως, καθάπερ οὐρανόθεν ὀθόνην καθιεμένην, οὐδὲν ἀκάθαρτον εἶναι πιστεύσειε τῶν ὁρατῶν, μηδεμίαν τοῖς τῶν ὄντων λόγοις ἐμφαινομένην θεωρῶν ἀντιπάθειαν. Ἡ φθορὰ γὰρ ἐν τῇ αἰσθήσει καθέστηκε καὶ ὁ τῶν γεγονότων πρὸς ἄλληλα πόλεμος· ἐν δὲ τοῖς λόγοις οὐδὲν ὑπάρχει καθάπαξ ἐναντίον.\n\nἜστι μὲν οὖν ἡ ὀθόνη ὁ αἰσθητὸς κόσμος ἐκ τεσσάρων ἀρχῶν, καθάπερ στοιχείων, καὶ αὐτὸς κρατούμενος· τὰ δὲ ἑρπετὰ καὶ τὰ θηρία καὶ τὰ πετεινὰ οἱ διάφοροι λόγοι τῶν γεγονότων εἰσίν, πρὸς μὲν αἴσθησιν ὄντες ἀκάθαρτοι, πρὸς δὲ νοῦν καθαροί τε καὶ τρόφιμοι καὶ τῆς νοουμένης συστατικοὶ τυγχάνοντες ζωῆς· ἡ δὲ ἐκ τρίτου γενομένη φωνὴ πρακτικὴν καὶ φυσικὴν καὶ θεολογικὴν διδάσκει φιλοσοφίαν. Δεῖ γὰρ οὐχ ἅπαξ, ἀλλὰ καὶ δὶς καὶ τρὶς ἀναστάντα, θῦσαι τὴν κτίσιν τῶν φαινομένων καὶ φαγεῖν αὐτὴν γνωστικῶς τὸν τῷ Θεῷ διόλου γνησίως ἑψόμενον. Ὁ γὰρ ἀναστὰς τῆς ἐμπαθοῦς περὶ τὰ φαινόμενα διαθέσεως τὴν τῶν φαινομένων ἔθυσε κίνησιν καὶ τὴν πρακτικὴν κατορθώσας ἔφαγεν ἀρετήν·","english":"From where else than from the sensory habit and disposition and the more lowly preconception concerning beings, or from the righteousness thought to be according to law, so that, by the intellect alone, released from all sensory imagination, having been able to behold the principles of sensible things stripped of forms, he might recognize the types of intelligible things and learn that nothing of the things that have come to be by God is unclean. For he who has contemplated from the intelligible world\n\nthe visible creation shining forth in its principles, or the types of intelligible things from the ordering of things that appear, as a sheet let down from heaven, would believe that nothing of visible things is unclean, beholding no antipathy manifest in the principles of beings. For corruption consists in sensation and the war of things that have come to be against one another; but in the principles there is nothing at all contrary.\n\nThe sheet, then, is the sensible world, itself held together from four principles, as it were elements; and the creeping things and the wild beasts and the birds are the various principles of things that have come to be, being unclean with respect to sensation, but with respect to the intellect clean and nourishing and constitutive of the life that is understood; and the voice that came the third time teaches practical and natural and theological philosophy. For it is necessary, not once but twice and three times, having risen, to sacrifice the creation of things that appear and to eat it cognitively—for the one who follows God wholly genuinely. For he who has risen from the passionate disposition toward things that appear has sacrificed the movement of things that appear, and having set right the practical life has eaten virtue;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"ὁ δὲ τῆς ψευδοῦς περὶ ( τῶν ὄντων δόξης ἀναστὰς τὰ μὲν τῶν φαινομένων ἔθυσε σχήματα, τοὺς δὲ μὴ φαινομένους λόγους φαγὼν τὴν ἐν πνεύματι φυσικὴν θεωρίαν κατώρθωσεν· ὁ δὲ τῆς πολυθέου πλάνης ἀναστὰς αὐτὴν μὲν τῶν ὄντων τὴν οὐσίαν κατέθυσε, τὴν δὲ τῶν ὄντων αἰτίαν κατὰ πίστιν φαγὼν θεολογικῆς ἐνεφορήθη δυνάμεως. Πᾶς οὖν θεωρητικὸς νοῦς, ἔχων τὴν μάχαιραν τοῦ Πνεύματος, ὅ ἐστι ῥῆμα Θεοῦ, ἐν ἑαυτῷ τῆς φαινομένης κτίσεως ἀποκτείνας τὴν κίνησιν, κατώρθωσεν ἀρετὴν καί, τῶν αἰσθητῶν σχημάτων ἑαυτοῦ τὴν φαντασίαν ἀποτεμών, τὴν ἐν τοῖς λόγοις τῶν ὄντων εὗρεν ἀλήθειαν, καθ᾽ ἣν ἡ φυσικὴ θεωρία συνέστηκε, καί, τῆς οὐσίας τῶν ὄντων ὑπεράνω γενόμενος, τὸν τῆς θείας καὶ ἀμάχου μονάδος δέχεται φωτισμόν, καθ᾽ ὃν τῆς ἀληθοῦς θεολογίας συνέστηκε τὸ μυστήριον. Ἢ τυχὸν ἐκελεύετο θεόθεν ἡ τῶν ἀποστόλων ἀκρότης, Πέτρος ὁ πανένδοξος, ἀναστὰς τῆς συμμεμετρημένης τῇ φύσει δυνάμεως ἐπὶ τὴν κατὰ χάριν θείαν εὐκληρίαν, μετὰ Θεοῦ καταθῦσαι τῇ μαχαίρᾳ τοῦ λόγου τὰ ἐν ἀνθρώποις πάθη τῆς μοχθηρίας καὶ ποιῆσαι βρῶμα καλὸν καὶ τῷ λόγῳ πρόσφορον καὶ εἰς πέψιν πνευματικὴν ἀναδιδόμενον τῇ ἀποθέσει τῆς προτέρας ἐμπαθοῦς καὶ θηριώδους ζωῆς. Φασὶ γὰρ ζωῆς σύμβολον εἶναι τὸ αἷμα, ὅπερ πάντως ἀπορρεῖν σφαττομένου ζῴου πέφυκεν. Καὶ δηλοῖ τάχα τῶν δειχθέντων ζῴων ἡ διαφορὰ τὴν ἐν ἀνθρώποις τῶν παθῶν ποικιλίαν.","english":"But the one who has risen above the false opinion concerning beings sacrificed the forms of things that appear, and having eaten the reasons of things that do not appear, he set right the natural contemplation that is in the Spirit. And the one who has risen above the polytheistic error sacrificed the very substance of beings, and having eaten by faith the cause of beings, he was filled with the power of theological knowledge. Every contemplative intellect, therefore, having the sword of the Spirit, which is the word of God, within itself, having killed the motion of the visible creation, set right virtue, and having cut off from itself the imagination of sensory forms, found the truth in the reasons of beings, in accordance with which natural contemplation consists, and, having become above the substance of beings, receives the illumination of the divine and unyielding monad, in accordance with which the mystery of true theology consists. Or perhaps the chief of the apostles, Peter the all-glorious, was commanded from God, having risen from the power measured to nature to the divine inheritance according to grace, to sacrifice with God by the sword of the word the passions of wickedness that are in human beings, and to make a good food, both suitable for the word and assimilated for spiritual digestion by the setting aside of the former passionate and beastly life. For they say that blood is a symbol of life, which by nature always flows out when an animal is slaughtered. And perhaps the difference of the animals shown reveals the variety of passions in human beings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Τὰ μὲν γὰρ ἑρπετὰ τοὺς ἅπαν τὸ ἐπιθυμητικὸν τοῖς γηΐνοις ἐπισυρόμενον ἔχοντας προδείκνυσι, τὰ δὲ θηρία τοὺς ὅλον τὸ θυμικὸν εἰς τὴν ἀλλήλων φθορὰν ἐκμανῶς διεγείραντας, τὰ δὲ πετεινὰ τοὺς ὅλον τὸ λογικὸν πρὸς τὴν ὕβριν τῆς ὑπερηφανίας ἀνώσαντας καὶ τὴν ἐξ αὐτῆς ὑψηλοφροσύνην καὶ ἀδικίαν λαλοῦντας εἰς τὸ ὕψος καὶ ( θεμένους εἰς οὐρανὸν τὸ στόμα αὐτῶν· ἅπερ οἷα Θεῷ συνεργὸς ὁ μέγας Πέτρος καταθύσας τῷ λόγῳ τοῦ Πνεύματος, τοὺς μὲν ἐποίησε τῶν οὐρανίων ἐπιθυμητάς, τοὺς δὲ ἡμέρους καὶ φιλανθρώπους καὶ ἀλλήλων ἀνθεκτικούς, τοὺς δὲ φιλοθέους καὶ ταπεινόφρονας. Τί δὲ καὶ Ἰόππη βούλεται δηλοῦν διὰ τῆς ἑρμηνείας τοῦ οἰκείου ὀνόματος, ἐν ᾗ ταύτην εἶδε τὴν ὀπτασίαν ἡ μεγάλη τῆς Ἐκκλησίας κρηπίς, Πέτρος ὁ πανάγιος, κατίδωμεν. Ἰόππη κατασκοπὴ ἑρμηνεύεται, τὴν πρακτικοῖς πρέπουσαν φυλακὴν σημαίνουσα. Παρ᾽ αὐτὴν γὰρ κειμένη τῆς θαλάσσης τὴν ὄχθαν, πολλοῖς ἂν ἐβάλλετο κύμασιν, εἰ μὴ ἐφ᾽ ὕψους εἶχε τὴν θέσιν ἡ πόλις. Ὅθεν μοι φαίνεται δηλοῦν τὸν ἐπὶ τοῦ ὕψους τῆς γνώσεως, καθάπερ πόλιν, οἰκοδομοῦντα τὴν ἀρετήν, οὐ μακρὰν δὲ τῶν ἀκουσίων ὄντα πειρασμῶν, ἔχοντα παρακειμένην ἐγγύθεν, καθάπερ θάλασσαν, τὴν μήπω τελείως ἀπορραπισθεῖσαν σχέσιν τῶν αἰσθητῶν καὶ διὰ τοῦτο κατασκοπῆς δεόμενον, μήπως, λαθόντες διὰ τῶν ἀκουσίων πειρασμῶν, ποιήσωνται τὴν τῶν","english":"For the reptiles prefigure those who drag the whole desiring faculty down to earthly things, and the wild beasts those who rouse the whole irascible faculty to mad destruction of one another, and the birds those who thrust the whole rational faculty toward the insolence of pride and speak the loftiness and injustice that comes from it against the height, and set their mouth in heaven. These, as a fellow-worker with God, the great Peter sacrificed by the word of the Spirit, and made some of them desirous of heavenly things, others gentle and humane and supportive of one another, and others lovers of God and humble-minded. But let us consider what Joppa also wishes to signify through the interpretation of its own name, in which the great foundation of the Church, the all-holy Peter, saw this vision. Joppa is interpreted as \"watchtower,\" signifying the guard that befits those engaged in the practical life. For lying beside the shore of the sea, it would be battered by many waves, unless the city had its position on a height. Whence it seems to me to signify the one who builds virtue like a city on the height of knowledge, but is not far from involuntary temptations, having close at hand, like the sea, the relation to sensible things not yet perfectly calmed, and for this reason needing watchfulness, lest, escaping notice through involuntary temptations, they make the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"ἑκουσίων παθῶν ἐπιδρομὴν οἱ ἀκάθαρτοι δαίμονες. Ἀλλὰ καὶ τῆς μερίδος τυγχάνουσα τῆς φυλῆς Ἰσσάχαρ Ἰόππημισθὸς δὲ καὶ κάματος οὗτος ἑρμηνεύεται δίδωσι πλέον νοεῖν ὅτι πρακτικῆς ἐστιν ἕξις φυλακτικὴ Ἰόππη, τὰς ἀοράτους ἐφόδους φυλαττομένη τῶν πνευμάτων τῆς πονηρίας. Ταύτης οὖν ἀναστάντα πρὸς τὴν τῶν ὑψηλῶν γνῶσιν μεταθεῖναι τὸν νοῦν ἴσως ἐκελεύετο ὁ μέγας ἀπόστολος. Ὁ τοίνυν τῆς πρακτικῆς φιλοσοφίας οἰκῶν τὸ τῆς κατασκοπῆς ὕψος ἐν Ἰόππῃ λεγέσθω εἶναι, ὁ δὲ τὴν ἐν Ἱεροσολύμοις Σιὼν κατοικῶν, τουτέστι τὸ σκοπευτήριον τὸ κατὰ τὴν ὅρασιν τῆς εἰρήνης ἰδρυμένοντοῦτο γὰρ Ἱερουσαλὴμ ἑρμηνεύεται, πάσης μακρὰν γέγονε τῆς κατ᾽ αἴσθησιν σχέσεως, ὅσον ἱστορικῶς τοῦ τόπου τῆς Σιὼν κατὰ τὴν θέσιν ἡ θάλασσα, ( καὶ σκοπεύει μόνον κατὰ τὸ ὕψος ὑπάρχων τῆς γνώσεως τὰ νοητὰ τῶν ὄντων θεάματα τῇ κατὰ νοῦν περιαιρέσει τῶν φαινομένων ἐν τοῖς οὖσι σχημάτων, καὶ δέχεται τὰς τῶν θείων ἐμφάσεις κατὰ τὸ θεμιτὸν ἐκφανεῖς, τυποῦσας αὐτοῦ τὸ ἡγεμονικὸν πρὸς τὸ θειότερον. Ὁ γοῦν οἰκῶν Ἰόππην πρακτικός ἐστι, καταθεωρῶν τῶν ἐναντίων τὰ θήρατρα, ὁ δὲ κατοικῶν ἐν Σιὼν γνωστικός ἐστι, μόνην κατὰ νοῦν τῶν θείων θεωρῶν τὴν εὐπρέπειαν.","english":"the impetuous assault of the voluntary passions, the unclean demons. But also, obtaining the portion of the tribe of Issachar—Joppa, which is interpreted as \"recompense and toil\"—this gives us to understand further that the practical faculty is a guarding habit, guarding against the invisible assaults of the spirits of wickedness. From this, then, the great apostle was perhaps commanded to rise and transfer his mind to the knowledge of things on high. Therefore let him who dwells in the height of the watchtower of practical philosophy be said to be in Joppa, while he who dwells in Zion in Jerusalem—that is, the watchtower established in the vision of peace (for Jerusalem is interpreted as this)—has come far from every relation according to sense, as far as, historically, the sea is from the position of the place of Zion, and he contemplates only, being in the height of knowledge, the intelligible spectacles of beings by the mental removal of the visible forms among beings, and receives the manifestations of divine things, visible as far as is lawful, which imprint his ruling faculty toward the more divine. He, then, who dwells in Joppa is the practical man, contemplating the snares of the adversaries, while he who dwells in Zion is the gnostic, contemplating with the mind only the comeliness of divine things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Εἰ δὲ πάλιν εἰς οὐρανὸν ἀνεσπάσθη τὸ σκεῦος τῆς ὀθόνης, νοήσωμεν ὅτι μετὰ τὸ δειχθῆναι τῷ μεγάλῳ Πέτρῳ τοὺς τῶν αἰσθητῶν πνευματικοὺς λόγους τοῖς νοητοῖς συνυπάρχοντας, πάλιν ἀνέλκει πρὸς ἑαυτὸν τούτους ὁ Θεός, διδάσκων ὡς οὐδὲν ὧν οἱ λόγοι παρ᾽ αὐτῷ μένουσιν, ἔστι καθάπαξ ἀκάθαρτον. Διό, γνοὺς τῶν ὁραθέντων τὴν δύναμιν ὁ μέγας ἀπόστολος, ἔμαθε μηδένα λέγειν ἀκάθαρτον ἄνθρωπον, μηδὲ προσωποληψίαν εἶναι παρὰ Θεῷ, ποιουμένην ἄδικον τὴν τῶν ὄντων διαίρεσιν. Ὅθεν, μηδὲν μελλήσας, τὸ θεῖον ἐπλήρωσε πρόσταγμα, καταθύσας πρὸς ζωὴν πνευματικὴν τοὺς τὴν καρδίαν ἑκουσίως περιτεμνομένους τῷ λόγῳ τῆς χάριτος, καὶ πᾶσαν ἀπιστίας κακίας τε καὶ ἀγνωσίας ἀκαθαρσίαν καθάπερ ἀκροβυστίαν ἀποβαλλομένους, τῆς δὲ σαρκὸς μηδὲν τῶν προσόντων αὐτῇ φυσικῶν περιτέμνοντας ὧν οὐκ ἐξ ἐμπαθοῦς γνώμης ἡ σύστασις, ἀλλ᾽ ἐκ θείας δημιουργίας ἡ γένεσις. Οὐδὲν γὰρ τῶν κατὰ φύσιν ἀκάθαρτον, ὅτι Θεὸν ἔχει τῆς ὑπάρξεως αἴτιον. ΣΧΟΛΙΑ 1. Ζωῆς μετάθεσίν φησι καί λατρείαν ἀγγελικήν, καί πρός σῶμα ψυχῆς ἑκούσιον ἀλλοτρίωσιν· καί τῆς ἐν Πνεύματι θείας μεταποιήσεως γένεσιν, τό τῆς νέας Διαθήκης καταγγέλλει μυστήριον.","english":"But if again the vessel of the sheet was drawn up into heaven, let us understand that after the spiritual principles of sensible things, existing together with the intelligible things, were shown to the great Peter, God again draws these back to himself, teaching that nothing of which the principles remain in him is altogether unclean. Therefore, the great apostle, having recognized the power of the things seen, learned that no one should call any man unclean, nor that there is partiality with God, making the division of beings unjust. Hence, delaying nothing, he fulfilled the divine command, sacrificing for spiritual life those who willingly circumcise their heart by the word of grace, and who cast off all uncleanness of unbelief, wickedness, and ignorance as a foreskin, while not circumcising anything of the flesh's natural attributes that belong to it—attributes whose constitution is not from a passionate disposition but whose generation is from divine creation. For nothing according to nature is unclean, because it has God as the cause of its existence. SCHOLIA 1. He speaks of a translation of life and an angelic service, and a voluntary alienation of the soul from the body; and the generation of the divine transformation in the Spirit proclaims the mystery of the New Testament.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"2. Ἕτερος, φησίν, ὁ τῆς ἐντολῆς ἐστι λόγος, καί ἕτερος ὁ τοῦ γίνεσθαι τὴν ἐντολὴν τρόπος. Λαβών οὖν ὁ μέγας Πέτρος τὴν περί τῶν ἐθνῶν τοῦ κηρύγματος ἐντολήν, ἀγνοῶν διά ( τῆς ὀθόνης τῆς ἐντολῆς ἐδιδάσκετο τόν τρόπον· ὅτι δίχα περιτομῆς, καί τῶν λοιπῶν τοῦ νόμου σωματικωτέρων, ἐθῶν χρή τῶν ἐθνῶν γενέσθαι τήν κλῆσιν. Πνευματικήν γάρ οἶδεν ὁ λόγος περιτομήν, ἐμπαθοῦς σχέσεως πρός σῶμα τῆς ψυχῆς ἐκτομήν.\n\n3. Ὁ μή τοῖς σχήμασι τῶν ὁρατῶν ἐναπομένων διά τήν αἴσθησιν, ἀλλά κατά νοῦν τούς λόγους αὐτῶν ἀναζητῶν, ὡς νοητῶν τύπους, ἤ λόγους αἰσθητῶν θεώμενος κτισμάτων, οὐδέν ἀκάθαρτον εἶναι τῶν ὁρωμένων διδάσκεται. Πάντα γάρ φύσει καλά λίαν καθέστηκεν.\n\n4. Ὁ τῇ κινήσει φησίν τῶν αἰσθητῶν μή συναλλοιούμενος, ἀκίβδηλον τήν τῶν ἀρετῶν μετέρχεται πρᾶξιν. Ὁ δέ τοῖς αὐτῶν σχήμασι μή διατυπώσας τόν νοῦν, τήν ἀληθῆ περί τῶν ὄντων ἀπείληφε δόξαν. Ὁ δέ καί αὐτήν τήν οὐσίαν τῶν ὄντων τῇ διανοίᾳ παραδραμών ὡς ἄριστος θεολόγος μετά ταύτην ἀγνώστως τῇ μονάδι προσέβαλεν. Οὐκοῦν ὁ τρίτον ἐν ἑαυτῷ καταθύσας τήν κτίσιν τῶν ὁρωμένων, τῆς τῶν τελείων ἄξιος γέγονε τάξεως.","english":"2. The principle of the commandment, he says, is one thing, and the manner of fulfilling the commandment is another. So when the great Peter received the commandment concerning the preaching to the Gentiles, being ignorant, he was taught the manner through the sheet of the commandment: that without circumcision, and the rest of the more bodily customs of the law, the calling of the Gentiles must take place. For the principle knows a spiritual circumcision, the excision of the soul's passionate attachment to the body.\n\n3. He who does not remain in the shapes of visible things because of sensation, but seeks out their principles by the mind, contemplating them as types of intelligible things, or as principles of sensible created things, is taught that nothing of the things seen is unclean. For all things are by nature very beautiful.\n\n4. He who is not changed along with the motion of sensible things pursues the unadulterated practice of the virtues. And he who has not molded his mind to their shapes has received the true opinion concerning beings. And he who has run past even the very essence of beings in his thought, as the best theologian, after this has approached the monad in unknowing. Therefore he who has sacrificed the creation of visible things third within himself has become worthy of the order of the perfect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"5. Ἰόππη μέν ἕξις ἐστίν ἀρετῆς, φησίν, τήν ἐκ τῶν παρακειμένων αἰσθητῶν φυλαττομένη βλάβην. Ἡ δέ Σιών ἕξις ἐστί γνωστική, τήν τῶν νοητῶν σκοπεύουσα χαρισμάτων ὑποδοχήν.\n\nΚΗ (28). ΠΕΡΙ ΤΟΥ \"ΔΕΥΤΕ ΚΑΙ ΚΑΤΑΒΑΝΤΕΣ ΣΥΓΧΕΩΜΕΝ ΑΥΤΩΝ ΤΑΣ ΓΛΩΣΣΑΣ\".\n\n28. ΕΡΩΤΗΣΙΣ ΚΗ' Τὸ δεῦτε καὶ καταβάντες συγχέωμεν αὐτῶν τὰς γλώσσας πρὸς τίνας ἔλεγεν ὁ Θεός;\n\nἈπόκρισις.\n\nΠρὸς τὴν ὑποκειμένην τῶν προνοουμένων διάθεσιν εὑρίσκομεν τὴν ἁγίαν Γραφὴν τὸν Θεὸν διαπλάττουσαν, ὅθεν καὶ ( λέοντα καὶ ἄρκον καὶ πάρδαλιν καὶ πάνθηρα καὶ ἄνθρωπον καὶ βοῦν καὶ πρόβατον καὶ ἥλιον καὶ ἀστέρα καὶ πῦρ καὶ πνεῦμα καὶ ἄλλα μυρία, ἅπερ μηδαμῶς ὑπάρχων, λέγεται, κατὰ τὴν ἑκάστης φωνῆς ἐπίνοιαν θεωρούμενος. Τῷ γοῦν Ἀβραὰμ φανεὶς ὁ Θεὸς ὄντι τελείῳ κατὰ τὴν γνῶσιν, ἐν τῷ περὶ μονάδος λόγῳ τὸν ἄϋλον περὶ Τριάδος εἶναι λόγον ἐδίδασκεν ἤδη τὸν νοῦν ἔχοντα τῆς ὕλης παντελῶς καὶ τῶν κατ᾽ αὐτὴν τύπων ἐκβεβηκότα, καὶ διὰ τοῦτο καὶ ὡς τρεῖς ἐφαίνετο καὶ ὡς εἷς διελέγετο. Τῷ δὲ Λώτ, μήπω τῆς τῶν σωμάτων καθαρὸν τὸν νοῦν ποιησαμένῳ συνθέσεως, ἀλλ᾽ ἔτι τῆς ἐξ ὕλης καὶ εἴδους τῶν σωμάτων γενέσεως ἐξηρτημένῳ καὶ μόνης δημιουργὸν εἶναι πιστεύοντι τὸν Θεὸν τῆς ὁρατῆς κτίσεως, ἐμφανιζόμενος ὁ Θεὸς δυϊκῶς ἀλλ᾽ οὐ τριαδικῶς ἐφάνη, δεικνὺς δι᾽ ὧν αὐτὸς ἑαυτὸν ἐσχημάτιζε μήπω τῆς ὕλης καὶ τοῦ εἴδους ἐκβεβηκέναι τὸν ἀναγόμενον νοῦν. Οὕτως, ἐφ᾽ ἑκάστῳ τόπῳ τῆς τὸν Θεὸν πολυτρόπως διαπλαττούσης Γραφῆς τοὺς λόγους μετ᾽ ἐπιστήμης διασκοπούμενος, εὑρήσεις αἰτίαν εἶναι τῆς πολλῆς τῶν θείων πλασμάτων ἐξαλλαγῆς τὴν τῶν προνοουμένων διάθεσιν.","english":"5. Joppa, he says, is a habit of virtue, guarding against the harm that comes from the sensible things lying at hand. But Zion is a gnostic habit, looking toward the reception of the intelligible gifts.\n\nCH (28). CONCERNING \"COME AND LET US GO DOWN AND CONFUSE THEIR TONGUES.\"\n\n28. QUESTION 28: To whom was God speaking when he said, \"Come and let us go down and confuse their tongues\"?\n\nAnswer.\n\nWe find that Holy Scripture, in accordance with the underlying disposition of those under providence, shapes God accordingly; whence also it calls him lion and bear and leopard and panther and man and ox and sheep and sun and star and fire and spirit and countless other things, which he in no way is, but is said to be, being contemplated according to the conception of each name. So when God appeared to Abraham, who was perfect in knowledge, in the discourse concerning the monad he taught the immaterial discourse concerning the Trinity, since his mind had already completely transcended matter and the types that are in it, and for this reason he both appeared as three and conversed as one. But to Lot, who had not yet made his mind pure of the composition of bodies, but was still dependent on the generation of bodies from matter and form, and who believed that God was the maker only of the visible creation, God, appearing, was shown in a twofold manner but not in a threefold manner, showing by the forms in which he shaped himself that the mind being led up had not yet transcended matter and form. In this way, examining with knowledge the meanings in each place of Scripture, which shapes God in many ways, you will find that the disposition of those under providence is the cause of the great variety of the divine figures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Ἐπειδὴ τοίνυν καὶ οἱ τὸν πύργον οἰκοδομήσαντες, πρότερον τῆς τοῦ φωτὸς χώρας τῆς ἀνατολῆς κινηθέντες, λέγω δὲ τῆς μιᾶς καὶ ἀληθοῦς περὶ θεὸν γνώσεως, ἦλθον εἰς γῆν Σενναάρ, τὴν ἑρμηνευομένην βλασφήμους ὀδόντας, καὶ εἰς πολλὰς περὶ θεότητος δόξας κατέπεσον καί, τὸν ἑκάστης δόξης λόγον οἱονεὶ πλίνθους τινὰς συνθήσαντες, ᾠκοδόμησαν καθάπερ πύργον τὴν πολύθεον ἀθεΐαν, εἰκότως ὁ τῆς κακῆς συμφωνίας τῶν πλανηθέντων ἀνθρώπων διασκεδάζων τὴν ὁμολογίαν Θεὸς ἐκ τῆς τῶν προνοουμένων διαθέσεως, εἰς ἀπείρους δόξας διασκεδασθείσης τε καὶ διασπασθείσης, πληθυντικῶς ἑαυτὸν ὀνομάζει, δεικνὺς ὅτι, εἷς ὤν, εἰς πολλοὺς ἐν ἐκείνοις ἐμερίσθη, ( ὥσπερ καὶ ἐπὶ τοῦ Ἀδὰμ φαίνεται λέγων ἰδοὺ γέγονεν Ἀδὰμ ὡς εἷς ἐξ ἡμῶν. Πρὸς οὖν τὸ ὑποκείμενον αἴτιον ἢ πληθύνεται ταῖς τῶν Γραφῶν ἐκφωνήσεσιν ὁ Θεὸς ἢ συνάγεται.\n\nΤὸ δὲ πρὸς τίνας ὁ Θεὸς διαλέγεται· ἔθος ἐστὶ τῇ Γραφῇ τὰς ἀλαλήτους καὶ κρυφίας βουλὰς τοῦ Θεοῦ σωματικῶς διαπλάττειν, ἵν᾽ ἡμεῖς ἐκ τῶν συγγενῶν ῥημάτων τε καὶ φωνῶν νοῆσαι τὰ θεῖα δυνηθῶμεν, ἐπεὶ ὁ Θεὸς νοῦς ἐστι ἄγνωστος καὶ λόγος ἄρρητος καὶ ζωὴ ἀκατάληπτος, καὶ οὔτε λαλεῖ οὔτε λαλεῖται, αὐτόλογος ὢν καὶ αὐτοβουλὴ κατ᾽ οὐσίαν ὑπάρχων. Καὶ εἰ οὕτω νοήσομεν τὰς τῶν θείων Λογίων φωνάς, οὐδενὶ τῶν γεγραμμένων ἐκ τῆς ἀσαφείας προσκόψομεν. Εἰ δέ τις φαίη μὴ πάντως ἐπὶ διαβολῆς κεῖσθαι τῇ Γραφῇ τὴν περὶ Θεοῦ πληθυντικὴν σημασίαν καὶ προφέρει πρὸς τὴν τοῦ οἰκείου λόγου βεβαίωσιν τὸ καὶ εἶπεν ὁ Θεός·","english":"Since, then, those who built the tower, having first departed from the region of light, the east—I mean the one and true knowledge of God—came into the land of Sennaar, which is interpreted as blasphemous teeth, and fell into many opinions concerning the Godhead, and, putting together as it were certain bricks—the account of each opinion—built up, like a tower, the godlessness of many gods, God rightly scatters the confession of the deluded men of their evil agreement, and, from the disposition of those who are providentially cared for, when it had been scattered and torn apart into countless opinions, He names Himself in the plural, showing that, being one, He was divided among many in them (just as it appears He also says in the case of Adam: \"Behold, Adam has become as one of us\"). In relation, then, to the underlying cause, God is either multiplied or gathered together in the utterances of the Scriptures.\n\nBut as to whom God speaks: it is the custom of Scripture to fashion in bodily form the unspoken and hidden counsels of God, so that we, from kindred words and sounds, may be able to understand divine things, since God is an unknown mind and an ineffable word and an incomprehensible life, and neither speaks nor is spoken to, being in essence self-word and self-will. And if we understand the utterances of the divine Oracles in this way, we shall not stumble at any of the things written because of their obscurity. But if someone should say that the plural signification concerning God is not at all set down in Scripture by way of accusation, and brings forward for the confirmation of his own argument the text \"And God said\":","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"ποιήσωμεν ἄνθρωπον κατ᾽ εἰκόνα ἡμετέραν καὶ καθ᾽ ὁμοίωσιν καὶ οὐ δήπου διὰ ταύτης, εἴποι, τῆς φωνῆς πολυθεΐας ὑπόνοιαν εἰσηγεῖσθαι νοοῦμεν τὸν λόγον, φαμὲν ὡς, ὁπόταν μὲν πρὸς τοὺς εὐσεβεῖς εὐσεβῶς ἡ ἁγία Γραφὴ τῷ πληθυντικῷ περὶ Θεοῦ κέχρηται λόγῳ, τὴν δήλωσιν ποιεῖται τῶν παναγίων τριῶν\n\nὑποστάσεων, μυστικῶς τὸν τῆς ὑπάρξεως σημαίνουσα τρόπον τῆς παναγίας καὶ ἀνάρχου μονάδος, ἐπειδὴ μονὰς κατ᾽ οὐσίαν ἐστὶν ἡ πάνσεπτος καὶ προσκυνητὴ καὶ πανεύφημος τριὰς τῶν ὑποστάσεων μονὰς γὰρ ἐν τριάδι καὶ ἐν μονάδι τριάς ἐστιν ὁ Θεὸς ἡμῶν, ἡνίκα δὲ πρὸς τοὺς ἀσεβεῖς πληθυντικὸν περὶ Θεοῦ ποιεῖται τὸν λόγον, τὴν ψεκτὴν ἐκείνων, ὡς οἶμαι, διελέγχει περὶ θεότητος ἔννοιαν, φυσικὴν ἀλλ᾽ οὐχ ὑποστατικὴν εἶναι τὴν ἐν τοῖς ἰδιώμασιν ὑπειληφότων διαφοράν, ὅπερ σαφῶς τὴν πολύθεον εἰσηγεῖται πλάνην τοῖς οὕτως περὶ θεότητος ἔχουσιν.","english":"Let us make man according to our image and likeness—and surely, he would say, we do not understand the word to introduce through this voice a suspicion of polytheism. We say that whenever Holy Scripture uses the plural word concerning God in a pious manner toward the pious, it makes a declaration of the all-holy three hypostases, mystically signifying the mode of existence of the all-holy and unoriginate monad, since the all-venerable, adorable, and all-praised Trinity of hypostases is a monad in essence; for God is a monad in a triad and a triad in a monad. But whenever it makes the plural word concerning God toward the impious, it refutes their blameworthy notion, as I think, concerning divinity—they having supposed the difference in the properties to be natural but not hypostatic, which clearly introduces polytheistic error to those who thus hold concerning divinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Εἰ δὲ μηδὲ τοῦτο λέγοντες πείθομεν, ἐπειδὴ φίλον τῷ Πνεύματι καὶ τοῖς τὸ Πνεῦμα φιλοῦσιν ἀγαπητὸν τὸ μὴ μάχεσθαι, δεξώμεθα συμφώνως ἀλλήλοις τὴν ἁγίαν Γραφήν, τὴν ( ἐν μονάδι παναγίαν Τριάδα ποτὲ μὲν ὡς δημιουργὸν εἰσηγουμένην, ὡς τὸ ποιήσωμεν ἄνθρωπονΠατρὸς γὰρ καὶ Υἱοῦ καὶ ἁγίου Πνεύματος ἔργον ὑπάρχει σαφῶς ἡ τῶν ὄντων ὑπόστασις, ποτὲ δὲ ὡς ἀποδεκτικὴν τῶν τοῖς αὐτῆς εὐσεβῶς νόμοις πολιτευσαμένων, ὡς προνοητικὴν τῶν ὑπ᾽ αὐτῆς εἰληφότων τοῦ εἶναι τὴν γένεσιν, ὡς τῷ Ἀβραὰμ τριαδικῶς φαινομένην καὶ μοναδικῶς διαλεγομένην, ποτὲ δὲ ὡς τιμωρητικὴν ἤγουν κριτικὴν τῶν τοὺς νόμους παραφθειράντων τῆς φύσεως καὶ διορθωτικὴν τῶν παρασφαλέντων τοῦ καθήκοντος νόμου τῆς φύσεως, ὡς τὸ καταβάντες συγχέωμεν αὐτῶν τὰς γλώσσας. Οὐ γὰρ δημιουργικὴ μόνον ὑπάρχει τῶν ὄντων ἡ ἁγία καὶ ὁμοούσιος Τριάς, ἀλλὰ καὶ συνεκτικὴ καὶ τῶν πρὸς ἀξίαν ἑκάστου διανεμητική, οἷα δὴ Θεὸς εἷς ὑπάρχουσα κατὰ φύσιν δημιουργὸς προνοητής τε καὶ κριτὴς τῶν ὑπ᾽ αὐτοῦ πεποιημένων. Κοινὸν γὰρ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, ὥσπερ τὸ δημιουργεῖν, οὕτω δὴ καὶ τὸ κρίνειν καὶ τῶν πεποιημένων σοφῶς προνοεῖν. ΣΧΟΛΙΑ 1. Ἑκάστῳ φησίν, κατά τήν ὑποκειμένην αὐτῷ περί Θεοῦ δόξαν ὁ Θεός ἐμφανίζεται. Τοῖς μέν κατ᾿ ἔφεσιν τήν ὑλικήν περάσασι σύνθεσιν, καί τάς δυνάμεις τῆς ψυχῆς ἰσονομούσας ἀλλήλαις κατά μίαν καί τήν αὐτήν περί Θεόν ἀεικινησίαν κεκτημένοις, ὡς μονάς ἐμφαίνεται καί Τριάς· ἵνα τήν οἰκείαν ὕπαρξιν παραδείξειεν, καί τόν αὐτῆς τρόπον μυστικῶς ἐκδιδάξειεν.","english":"But if even saying this we do not persuade—since it is dear to the Spirit and beloved by those who love the Spirit not to fight—let us receive the Holy Scripture in agreement with one another, which presents the all-holy Trinity in unity sometimes as creator, as in \"Let us make man\" (for the subsistence of things that exist is clearly the work of Father and Son and Holy Spirit), sometimes as accepting those who have lived according to its pious laws, sometimes as provident over those who have received from it their coming into being, as appearing to Abraham in a threefold manner and conversing in a single manner, and sometimes as punitive, that is, judging those who have corrupted the laws of nature, and corrective of those who have fallen from the fitting law of nature, as in \"Let us go down and confuse their tongues.\" For the holy and consubstantial Trinity is not only creative of things that exist, but also sustaining and distributing to each according to worth, as being one God by nature, creator, provider, and judge of the things made by him. For it is common to the Father and the Son and the Holy Spirit, just as to create, so also to judge and wisely to provide for the things made. SCHOLIA 1. He says that to each one God appears according to the opinion concerning God that underlies in him. To those who have passed beyond the material composition according to desire, and who have acquired the powers of the soul equal in rank to one another in one and the same ceaseless motion toward God, he appears as a Monad and a Triad, so that he might demonstrate his own existence and mystically teach his manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Τοῖς δέ περί μόνην τήν ὑλικήν διάθεσιν ἔχουσι κινουμένην τήν ἔφεσιν, καί ἀλλήλαις ἀσυνδέτους τάς τῆς ψυχῆς δυνάμεις κεκτημένοις, οὐχ ὡς ἔστιν, ἀλλ᾿ ὡς εἰσίν ἐμφανίζεται· δεικνύς ὅτι τῆς ὑλικῆς δυάδος ἀμφοῖν ἐπελάβοντο ταῖν χεροῖν, καθ᾿ ἥν ὁ σωματικός ἐξ ὕλης καί εἴδους συνέστηκε κόσμος.\n\n2. Ὁ φυσικήν εἶναι λέγων, φησίν, ἐπί Θεοῦ τήν τῶν ἰδιωμάτων, ( ἀλλ᾿ οὐχ ὑποστατικήν διαφοράν, οὐκ ἔνθεος ὁ τοιοῦτος, ἀλλά πολύθεος, οὐσιῶν ἰδιότησιν, ἀλλ᾿ οὐχ ὑποστάσεων ἐπιδέχεσθαι φάσκων τό θεῖον τήν ἐξαρίθμησιν. ΚΘ (29). ΠΕΡΙ ΤΟΥ \"ΟΙΤΙΝΕΣ ΔΙΑ ΤΟΥ ΠΝΕΥΜΑΤΟΣ ΕΛΕΓΟΝ ΤΩ ΠΑΥΛΩ ΜΗ ΑΝΑΒΑΙΝΕΙΝ ΕΙΣ ΙΕΡΟΣΟΛΥΜΑ\".\n\n29. ΕΡΩΤΗΣΙΣ ΚΘ' Τί ἐστι τὸ ἐν ταῖς Πράξεσι κείμενον οἵτινες διὰ τοῦ Πνεύματος ἔλεγον τῷ Παύλῳ μὴ ἀναβαίνειν εἰς Ἱεροσόλυμα; Διὰ τί παρήκουσε τοῦ Πνεύματος καὶ ἀνέβη; Ἀπόκρισις.\n\nὉ μὲν ἅγιος Ἡσαΐας ὁ προφήτης ἐν τῇ κατ᾽ αὐτὸν προφητείᾳ ἑπτὰ πνεύματα τῷ ἐκ τῆς ῥίζης Ἰεσσαὶ ἀνατείλαντι Σωτῆρι λέγει ἐπαναπαύεσθαι, οὐχ ἑπτὰ πνεύματα τοῦ Θεοῦ γινώσκων καὶ οὕτω τοὺς ἄλλους ἐκδέχεσθαι διδάσκων, ἀλλὰ τὰς ἐνεργείας τοῦ ἑνὸς καὶ τοῦ αὐτοῦ ἁγίου Πνεύματος πνεύματα καλέσας διὰ τὸ πάσῃ ἐνεργείᾳ ὅλον ἀνελλιπῶς ὑπάρχειν ἀναλόγως τὸ ἐνεργοῦν ἅγιον Πνεῦμα· ὁ δὲ θεῖος ἀπόστολος τὰς διαφόρους ἐνεργείας αὐτοῦ τοῦ ἑνὸς ἁγίου Πνεύματος χαρίσματα λέγει διάφορα, ὑφ᾽ ἑνὸς δηλονότι καὶ τοῦ αὐτοῦ ἐνεργούμενα Πνεύματος. Εἰ τοίνυν","english":"To those whose desire is moved by a material disposition alone, and who possess the powers of the soul disconnected from one another, it is manifested not as it is but as they are—showing that they laid hold with both hands on the material dyad, according to which the bodily cosmos consists of matter and form.\n\n2. He who says that the difference of properties in God is natural, says he—but not a hypostatic difference—such a one is not inspired by God but is polytheistic, claiming that the divine admits a numbering of essences by property, but not of hypostases. 29. Concerning \"who through the Spirit told Paul not to go up to Jerusalem.\"\n\n29. Question 29: What is it that is written in the Acts, \"who through the Spirit told Paul not to go up to Jerusalem\"? Why did he disobey the Spirit and go up? Answer.\n\nThe holy prophet Isaiah, in his own prophecy, says that seven spirits rest upon the Savior who sprang from the root of Jesse—not knowing seven spirits of God, nor teaching others so to understand, but calling the energies of the one and the same Holy Spirit \"spirits,\" because the Holy Spirit who works is wholly and without deficiency present in every energy, proportionately; and the divine apostle calls the diverse energies of this same one Holy Spirit diverse charisms, clearly wrought by one and the same Spirit. If, then,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"κατὰ τὸ μέτρον τῆς ἐν ἑκάστῳ πίστεως δίδοται ἡ φανέρωσις τοῦ Πνεύματος, ἐν τῇ μετοχῇ τοῦ τοιοῦδε χαρίσματος ἕκαστος τῶν πιστῶν, δηλονότι κατὰ τὴν ἀναλογίαν τῆς πίστεως καὶ τῆς ὑποκειμένης αὐτῷ κατὰ ψυχὴν διαθέσεως, συμμεμετρημένην δέχεται τοῦ Πνεύματος τὴν ἐνέργειαν, χαριζομένην αὐτῷ τῆσδε ἢ τῆσδε τῆς ἐντολῆς τὴν ἁρμόζουσαν πρὸς ἐνέργειαν ἕξιν.\n\nΟὐκοῦν ὥσπερ ὁ μὲν λαμβάνει λόγον σοφίας, ὁ δὲ λόγον γνώσεως, ἕτερος δὲ πίστεως, καὶ ἄλλος ἄλλό τι τῶν ἀπηριθμημένων τῷ μεγάλῳ ἀποστόλῳ χαρισμάτων τοῦ Πνεύματος, οὕτως ὁ μὲν δέχεται διὰ τοῦ Πνεύματος χάρισμα τῆς τελείας καὶ ἀμέσου πρὸς Θεὸν καὶ μηδὲν ἐχούσης ὑλικὸν ἀγάπης κατὰ τὴν ( ἀναλογίαν τῆς πίστεως, ἕτερος δὲ διὰ τοῦ αὐτοῦ Πνεύματος τῆς τελείας πρὸς τὸν πλησίον ἀγάπης χάρισμα, κατὰ τὸ αὐτὸ Πνεῦμα, ὡς ἔφην, ἔχοντος ἑκάστου ἐνεργούμενον τὸ οἰκεῖον χάρισμα. Ταῦτα δὲ τὰ χαρίσματα κατὰ τὸν ἅγιον Ἡσαΐαν πνεύματα καλέσας τις, ὡς οἶμαι, τῆς ἀληθείας οὐ διαπίπτει. Παντὶ γὰρ χαρίσματι ὅλον ὡς ἐνεργοῦν ἀναλόγως ὑπάρχει τὸ Πνεῦμα τὸ ἅγιον, εἴτε μείζονι εἴτε ἥττονι.","english":"According to the measure of faith in each person, the manifestation of the Spirit is given; each of the faithful, in the participation of this or that gift, clearly receives the activity of the Spirit measured out to him according to the proportion of his faith and the disposition underlying it in his soul, granting him the fitness suited to the activity of this or that commandment.\n\nTherefore, just as one receives a word of wisdom, another a word of knowledge, another faith, and another some other of the gifts of the Spirit enumerated by the great apostle, so one receives through the Spirit the gift of perfect and immediate love toward God, having nothing material, according to the proportion of faith; another, through the same Spirit, the gift of perfect love toward neighbor, according to the same Spirit, as I said, each having his own gift energized. And if someone calls these gifts \"spirits\" according to Saint Isaiah, as I think, he does not fall short of the truth. For to every gift, whether greater or lesser, the Holy Spirit is wholly present as the one working proportionally.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Οὐκοῦν ὁ μέγας ὄντως καὶ τῶν ὑπὲρ ἄνθρωπον μυστηρίων γενόμενος διάκονος Παῦλος, ἀμέσως τῆς ἐν ἀγάπῃ Θεοῦ τελείας χάριτος κατὰ τὴν τὸ Πνεῦμα δεξάμενος ἀναλογίαν τῆς ἐν αὐτῷ πίστεως, τῶν εἰληφότων τὸ χάρισμα τῆς τελείας εἰς αὐτὸν ἀγάπης λεγόντων αὐτῷ μὴ ἀναβαίνειν εἰς Ἱεροσόλυμα διὰ τοῦ Πνεύματος, τουτέστι τοῦ ἐνεργουμένου αὐτοῖς ὑπὸ τοῦ Πνεύματος τῆς εἰς αὐτὸν ἀγάπης χαρίσματοςταὐτὸν γὰρ τῷ χαρίσματι τὸ Πνεῦμα, καθὼς ἔφην ἐκ τοῦ προφήτου λαβών, παρήκουσεν, ἀσυγκρίτως τῆς ἐξ ἄλλων εἰς αὐτὸν πνευματικῆς ἀγάπης προκρίνων τὴν θείαν καὶ ὑπὲρ νόησιν, μᾶλλον δὲ οὐδὲ παρακούσας ἀνῆλθεν, ἀλλ᾽ ἐκείνους διὰ τῆς συμμέτρως αὐτοῖς κατὰ τὸ χάρισμα δοθείσης ἐνεργείας τοῦ Πνεύματος προφητεύοντας τῷ καθ᾽ ἑαυτὸν τύπῳ πρὸς τὸν τοῦ παντὸς ὑπερέκεινα πόθον κατὰ τὴν ἔφεσιν ἕλκων. Οὐκοῦν οὐ παρήκουσεν ὁ μέγας Παῦλος τοῦ Πνεύματος, ἀλλ᾽ ἐδίδαξεν ἐπὶ τὸ ὑψηλότερον ἀπὸ τοῦ ἥττονος μετενεχθῆναι Πνεύματος, τουτέστι χαρίσματος, τοὺς περὶ αὐτοῦ κατὰ τὸ χάρισμα τῆς ἀγάπης προφητεύοντας.","english":"Therefore Paul, who was truly great and became a minister of mysteries beyond human understanding, having received directly the perfect grace of God in love according to the proportion of the faith in him that the Spirit gives, when those who had received the gift of perfect love toward him were saying to him through the Spirit not to go up to Jerusalem—that is, through the gift of love toward him that was being worked in them by the Spirit (for the Spirit is the same as the gift, as I said, taking it from the prophet)—he did not obey, preferring the divine and beyond-understanding love incomparably to the spiritual love shown toward him by others; or rather, he did not even disobey but went up, drawing those who were prophesying by the activity of the Spirit given to them in measure according to the gift, by his own pattern, toward the desire for the One who transcends all things, in accordance with their longing. Therefore the great Paul did not disobey the Spirit, but taught that the Spirit—that is, the gift—was transferred from the lesser to the higher, in the case of those who were prophesying about him according to the gift of love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Καὶ πάλιν, εἰ τὸ προφητικὸν χάρισμα πολὺ τοῦ ἀποστολικοῦ χαρίσματος ὑπάρχει δεύτερον, οὐκ ἦν λόγου τοῦ τὸ πᾶν διευθύνοντος καὶ τὴν ἑκάστου διορίζοντος τάξιν τὸ κρεῖττον εἴκειν τῷ ἥττονι, ἀλλὰ μᾶλλον ἕπεσθαι τὸ ἧττον τῷ κρείττονι. Οἱ μὲν γὰρ τότε προφητεύοντες διὰ τοῦ ἐν αὐτοῖς προφητικοῦ πνεύματος, ἀλλ᾽ οὐκ ἀποστολικοῦ, τὸν τρόπον τῆς τῷ ἁγίῳ Παύλῳ ἐκ τῆς συμβησομένης ὑπὲρ τοῦ Λόγου κακοπαθείας ἐμήνυαν· ὁ δέ, πρὸς μόνον ἀφορῶν τὸν θεῖον σκοπόν, εἰς οὐδὲν ( ἡγεῖτο τὰ μέσα πάντα, σπουδὴν ἔχων οὐχ ὅπως διενέγκῃ τὰ συμβησόμενα, ἀλλ᾽ ὅπως ἄλλος γένηται Χριστός, μιμήσει τοῦ Χριστοῦ πάντα κατορθώσας τὰ δι᾽ ἃ Χριστὸς τὴν ἐν σαρκὶ φιλανθρώπως κατ᾽ οἰκονομίαν εἵλετο ζωήν.\n\nΟὐκοῦν εὐταξίας ἐστὶ φυλακὴ τῆς πάντα διεπούσης τὰ θεῖα καὶ διευθυνούσης καὶ τῆς οἰκείας ἀνέκπτωτα μονῆς καὶ ἱδρύσεως ἕκαστον διαφυλαττούσης ἡ δοκοῦσα τοῦ μεγάλου ἀποστόλου παρακοὴ καὶ σαφὴς διδασκαλία τοῦ μηδαμῶς ἀλλήλοις φύρεσθαι τοὺς καλῶς ὑπὸ τοῦ Πνεύματος διωρισμένους τῆς Ἐκκλησίας βαθμούς. ΣΧΟΛΙΑ 1. Τό διαφόρως ἐνεργοῦν, ἐν ἑκάστῳ τῶν ὑπ᾿ αὐτοῦ διαφόρως ἐνεργουμένων, ὅλον ἐστίν, καί ἐν ὅλοις ἅμα μή διαιρούμενον. Ἀμιγῶς γάρ, φησίν, ἐν ὅλοις καί τῷ καθ᾿ ἕκαστον ἀδιαιρέτως κατά μίαν καί τήν αὐτήν ἐκφαίνεται δύναμιν ἐνεργοῦν τό Πνεῦμα τό ἅγιον, ὅτι καί πάντων ἐστί τῶν ὄντων πληρωτικόν· Θεός γάρ, καί πᾶσιν ἀχώρητον τοῖς οὖσιν, ὑπερούσιον γὰρ.","english":"And again, if the prophetic grace is by far second to the apostolic grace, it was not the work of the Word who directs the whole and assigns to each his order that the better yield to the lesser, but rather that the lesser follow the better. For those who prophesied at that time, through the prophetic spirit in them—but not the apostolic spirit—made known the manner of the suffering that was to befall holy Paul for the sake of the Word; but he, looking only to the divine purpose, considered all intermediate things as nothing, being eager not that he might surpass the things that were to befall him, but that he might become another Christ, having accomplished all things by imitation of Christ, for the sake of which Christ in His love for humanity chose, according to the economy, the life in the flesh.\n\nTherefore, the seeming disobedience of the great apostle, and his clear teaching that the ranks of the Church, well distinguished by the Spirit, are in no way to be confused with one another, is a guarding of good order—of the order that governs and directs all divine things and preserves each one without falling away from its proper abode and foundation. SCHOLIA 1. That which operates in different ways, in each of those in whom it operates in different ways, is whole, and in all together is not divided. For, he says, the Holy Spirit appears operating without mixture in all and in each individually indivisibly, according to one and the same power, because it is also the fulfillment of all things that exist; for it is God, and is incomprehensible to all things that exist, for it is beyond being.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"2. Πᾶσαν ἐντολῆς ἕξιν ἐνεργουμένην, Πνεύματος εἶναι χάρισμα λέγει.\n\n3. Ὁ τόν Θεόν ἀγαπῶν ἐξ ὅλης καρδίας καί ψυχῆς καί δυνάμεως, τοῦ τόν πλησίον ἀγαπῶντος, φησί, μείζων ἐστίν. Οὐκ ἔστιν οὖν λόγου νομοθετεῖσθαι τό κρεῖττον ὑπό τοῦ χείρονος· ἀλλά ἄγεσθαι μᾶλλον τό ἧττον ὑπό τοῦ μείζονος. Διό τήν ἀποστολικήν ἀξίαν τε καί τάξιν, ὑπ᾿ ἐκείνων ὧν ἄρχει βαθμῶν ἄρχεσθαι δικαίως οὐ συνεχώρησεν ὁ θεῖος Ἀπόστολος, μήπως ἡ πάντων τῶν ὄντων εὐκοσμία, καί μάλιστα τῶν θείων τάξις, λυθῇ.\n\n4. Μέσα φησίν τά εἴδη τῶν πειρασμῶν, ἅπερ προγνωστικῶς ἐώρων διά τοῦ Πνεύματος οἱ προφητεύοντες τῷ ἁγίῳ Παύλῳ τήν ὑπέρ ἀληθείας ἄθλησιν· ὧν παντελῶς οὐκ ἐφρόντιζεν ἑνωθῆναι σπεύδων τῷ Χριστῷ, κατά τήν ἐν εἴδει τῶν ἀγαθῶν ὑπόστασιν, μετά τήν ἐν πίστει τῶν ὄντων διάβασιν. ΣΧΟΛΙΑ. 1. Τό διαφόρως ἐνεργοῦν, ἐν ἑκάστῳ τῶν ὑπ᾿ αὐτοῦ διαφόρως ἐνεργουμένων, ὅλον ἐστίν, καί ἐν ὅλοις ἅμα μή διαιρούμενον. Ἀμιγῶς γάρ, φησίν, ἐν ὅλοις καί τῷ καθ᾿ ἕκαστον ἀδιαιρέτως κατά μίαν καί τήν αὐτήν ἐκφαίνεται δύναμιν ἐνεργοῦν τό Πνεῦμα τό ἅγιον, ὅτι καί πάντων ἐστί τῶν ὄντων πληρωτικόν· Θεός γάρ, καί πᾶσιν ἀχώρητον τοῖς οὖσιν, ὑπερούσιον γὰρ.","english":"2. He says that every active habit of a commandment is a gift of the Spirit.\n\n3. He who loves God with all his heart and soul and strength is, he says, greater than he who loves his neighbor. It is not, then, a matter of the better being legislated for by the worse, but rather of the lesser being led by the greater. Therefore the divine Apostle did not permit the apostolic dignity and order to be ruled by those ranks over which it rules, lest the good order of all things that exist, and especially the order of divine things, be dissolved.\n\n4. He says that the kinds of temptations are in the middle, which those who prophesied foreknew through the Spirit—the struggle for the truth on behalf of holy Paul—of which he took no thought at all, hastening to be united to Christ, according to the subsistence of goods in form, after the passage through existing things in faith. SCHOLIA. 1. That which works in different ways, in each of those things that are worked in different ways by it, is whole, and is not divided among all at once. For, he says, without mixture, in all and in each individually, the Holy Spirit is shown to work indivisibly according to one and the same power, because it is also the fullness of all things that exist; for it is God, and is incomprehensible to all existing things, for it is beyond being.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"2. Πᾶσαν ἐντολῆς ἕξιν ἐνεργουμένην, Πνεύματος εἶναι χάρισμα λέγει. 3. Ὁ τόν Θεόν ἀγαπῶν ἐξ ὅλης καρδίας καί ψυχῆς καί δυνάμεως, τοῦ τόν πλησίον ἀγαπῶντος, φησί, μείζων ἐστίν. Οὐκ ἔστιν οὖν λόγου νομοθετεῖσθαι τό κρεῖττον ὑπό τοῦ χείρονος· ἀλλά ἄγεσθαι μᾶλλον τό ἧττον ὑπό τοῦ μείζονος. Διό τήν ἀποστολικήν ἀξίαν τε καί τάξιν, ὑπ᾿ ἐκείνων ὧν ἄρχει βαθμῶν ἄρχεσθαι δικαίως οὐ συνεχώρησεν ὁ θεῖος Ἀπόστολος, μήπως ἡ πάντων τῶν ὄντων εὐκοσμία, καί μάλιστα τῶν θείων τάξις, λυθῇ.\n\n4. Μέσα φησίν τά εἴδη τῶν πειρασμῶν, ἅπερ προγνωστικῶς ( ἐώρων διά τοῦ Πνεύματος οἱ προφητεύοντες τῷ ἁγίῳ Παύλῳ τήν ὑπέρ ἀληθείας ἄθλησιν· ὧν παντελῶς οὐκ ἐφρόντιζεν ἑνωθῆναι σπεύδων τῷ Χριστῷ, κατά τήν ἐν εἴδει τῶν ἀγαθῶν ὑπόστασιν, μετά τήν ἐν πίστει τῶν ὄντων διάβασιν. Λ (30). ΠΕΡΙ ΤΟΥ ΤΙΣ Η ΔΙΑΦΟΡΑ ΠΟΤΗΡΙΟΥ ΚΑΙ ΒΑΠΤΙΣΜΑΤΟΣ. 30. ΕΡΩΤΗΣΙΣ Λ' Τί ἐστι τὸ δύνασθε τὸ ποτήριον ὃ ἐγὼ πίνω πιεῖν, καὶ τὸ βάπτισμα ὃ ἐγὼ βαπτίζομαι βαπτισθῆναι; Τίς ἡ διαφορὰ τοῦ ποτηρίου καὶ τοῦ βαπτίσματος; Ἀπόκρισις.","english":"2. He says that every active habit of a commandment is a gift of the Spirit. 3. He who loves God with all his heart and soul and strength is, he says, greater than he who loves his neighbor. It is not, then, a matter of the better being legislated by the worse, but rather of the lesser being led by the greater. Therefore the divine Apostle did not permit the apostolic dignity and rank to be ruled by those ranks which it rules, lest the good order of all things that exist, and especially the order of divine things, be dissolved.\n\n4. He says that the kinds of temptations are intermediate, which those who prophesy foreknew through the Spirit—the struggle for the truth that was shown to Saint Paul; for he took no thought of them at all, hastening to be united with Christ, according to the subsistence of good things in the form of goods, after the passage through existing things in faith. 30. CONCERNING THE DIFFERENCE BETWEEN THE CUP AND BAPTISM. 30. QUESTION 30: What is the meaning of \"Are you able to drink the cup that I drink, and to be baptized with the baptism with which I am baptized\"? What is the difference between the cup and the baptism? Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"Τὸ τοῦ Κυρίου βάπτισμα τῶν ὑπὲρ ἀρετῆς κατὰ πρόθεσιν ἑκουσίων καὶ ἡμετέρων πόνων τύπος ὑπάρχει· δι᾽ ὧν τὰς κατὰ συνείδησιν ἀπορρύπτοντες κηλίδας τὸν πρὸς τὰ φαινόμενα τῆς προαιρέσεως ἑκούσιον καταδεχόμεθα θάνατον. Τὸ δὲ ποτήριον τῶν ἐκ περιστάσεως παρὰ προαίρεσιν ἐπανισταμένων ἡμῖν ὑπὲρ τῆς ἀληθείας ἀκουσίων πειρασμῶν τύπος ἐστί· δι᾽ ὧν καὶ αὐτῆς προκρίνοντες τὸν θεῖον πόθον τῆς φύσεως, ἑκόντες τὸν περιστατικὸν ὑπερχόμεθα τῆς φύσεως θάνατον. Ταύτην οὖν ἔχει τὴν διαφορὰν τὸ βάπτισμα πρὸς τὸ ποτήριον, ὅτι τὸ μὲν βάπτισμα ὑπὲρ ἀρετῆς πρὸς τὰ ἡδέα τοῦ βίου νεκρὰν ἐργάζεται τὴν προαίρεσιν, τὸ δὲ ποτήριον τὴν ἀλήθειαν καὶ αὐτῆς προκρίνειν πείθει τῆς φύσεως τοὺς εὐσεβεῖς. Πρότερον δὲ τοῦ βαπτίσματος ἔθετο τὸ ποτήριον, ὅτι διὰ τὴν ἀλήθειάν ἐστιν ἡ ἀρετὴ ἀλλ᾽ οὐ διὰ τὴν ἀρετὴν ἡ ἀλήθεια. Ὅθεν ὁ διὰ τὴν ἀλήθειαν πράττων τὴν ἀρετὴν κενοδοξίας οὐ τιτρώσκεται βέλεσιν, ὁ δὲ τὴν ἀλήθειαν ἀρετῆς ἕνεκεν ἐπιτηδεύων σύνοικον ἔχει τῆς κενοδοξίας τὴν οἴησιν.","english":"The Lord's baptism is a type of the voluntary and our own labors undertaken for virtue by intention; through these, washing away the stains of conscience, we accept the voluntary death of our choice in relation to things that appear. But the cup is a type of the involuntary temptations that rise up against us for the sake of the truth from circumstances, contrary to our intention; through these, preferring the divine desire even to nature itself, we willingly pass over the circumstantial death of nature. This, then, is the difference between baptism and the cup: baptism makes the choice dead to the pleasures of life for the sake of virtue, while the cup persuades the pious to prefer the truth even to nature itself. He placed the cup before baptism because virtue exists for the sake of the truth, but the truth does not exist for the sake of virtue. Hence he who practices virtue for the sake of the truth is not wounded by the arrows of vainglory, while he who pursues the truth for the sake of virtue has conceit as a companion of vainglory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"( ΣΧΟΛΙΑ\n\n1. Τό τοῦ Κυρίου βάπτισμα, φησίν, ἐστίν ἡ παντελής πρός τόν αἰσθητόν κόσμον τῆς ἡμῶν προαιρέσεως νέκρωσις· τό δέ ποτήριον, καί αὐτῆς ἡμῶν τῆς παρούσης ζωῆς ὑπέρ ἀληθείας καθέστηκεν ἄρνησις.\n\n2. Ἀλήθειαν μέν εἶναι λέγει τήν θείαν γνῶσιν· ἀρετήν δέ, τούς ὑπέρ αὐτῆς τῶν αὐτῶν ἐφιεμένων ἀγῶνας. Ὁ τοίνυν γνώσεως ἕνεκεν ἀρετῆς ὑπομένων πόνους, οὐ κενοδοξεῖ, γινώσκων ἀπερίληπτον εἶναι φύσει τοῖς πόνοις τήν ἀλήθειαν. Τοῖς δευτέροις γάρ οὐ περιγράφεται φύσει τό πρῶτον. Ὁ δέ τήν γνῶσιν διά τούς ὑπέρ αὐτῆς ἀγῶνας ἐπιτηδεύων, πάντως κενόδοξος, ὡς εἰληφέναι δοκῶν τούς στεφάνους πρό τῶν ἱδρώτων· οὐκ εἰδώς, ὅτι διά τούς στεφάνους οἱ πόνοι, ἀλλ᾿ οὐ διά τούς πόνους οἱ στέφανοι. Φύσει γάρ ἀμελέτητος πᾶσα καθέστηκε μέθοδος, τοῦ δι᾿ ὅ πέφυκεν ἐπιτηδεύεσθαι ἐξανυσθέντος, ἤ ἐξανυσθῆναι δόξαντος. ΛΑ (31). ΠΕΡΙ ΤΟΥ \"ΕΙ ΟΥΚ ΕΝ ΧΕΙΡΟΠΟΙΗΤΟΙΣ ΝΑΟΙΣ Ο ΘΕΟΣ ΚΑΤΟΙΚΕΙ\". 31. ΕΡΩΤΗΣΙΣ ΛΑ' Εἰ οὐκ ἐν χειροποιήτοις ναοῖς ὁ Θεὸς κατοικεῖ, πῶς κατῴκει ἐν τῷ ναῷ τῶν Ἰουδαίων;","english":"( SCHOLIA\n\n1. The Lord's baptism, he says, is the complete putting to death of our free choice toward the perceptible world; and the cup is the denial of this present life itself for the sake of truth.\n\n2. He says that truth is divine knowledge, and virtue is the struggles of those who strive for it on its behalf. Therefore, the one who endures labors for the sake of knowledge of virtue is not vainglorious, knowing that truth is by nature unattainable through labors. For the first is not delimited by nature by the second. But the one who pursues knowledge for the sake of the struggles on its behalf is altogether vainglorious, as though he thought he had received the crowns before the sweats; not knowing that the labors are for the sake of the crowns, not the crowns for the sake of the labors. For every method is by nature unstudied once that for the sake of which it naturally exists has been accomplished, or has seemed to be accomplished. LA (31). CONCERNING \"IF GOD DOES NOT DWELL IN TEMPLES MADE WITH HANDS\". 31. QUESTION 31: If God does not dwell in temples made with hands, how did he dwell in the temple of the Jews?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Ἀπόκρισις.\n\nὉ τῆς ἀναλογίας σοφῶς τῶν προνοουμένων φροντίζων Θεός, πρότερον διὰ τῶν τύπων συμφυῶς τοῖς δι᾽ αἰσθήσεως οἰκονομουμένοις πρὸς τὴν ἀλήθειαν ποδηγῶν, πᾶσιν ἑαυτὸν τοῖς δοθεῖσι τῷ παλαιῷ λαῷ τύποις ἀφανῶς ἐγκατέμιξεν, ἐνεργῶν τὴν τῶν παιδαγωγουμένων ἀνάβασιν. Ὤικει τοίνυν ἐν τῷ ναῷ τῶν Ἰουδαίων ὁ Θεὸς τυπικῶς ἀλλ᾽ οὐκ ἀληθῶς, περιγράφων τῇ τοιᾷδε κατὰ τὸν ναὸν οἰκήσει πάσης τῆς μυσταγωγουμένης τῶν ( προνοουμένων παιδαγωγίας τὴν ἄρρητον βουλήν. Ἐπιτηδειότατος γὰρ πρὸς κατοικητήριον Θεοῦ μόνος ὁ καθαρὸς ὑπάρχει νοῦς· δι᾽ ὃν τὸν τυπικὸν οἰκοδομηθῆναι ναὸν συνεχώρησε, διὰ τῶν ἄγαν παχυτέρων συμβόλων τὸν πολὺ πλέον τῶν ἀναισθήτων τύπων παχυνθέντα νοῦν τῶν Ἰουδαίων ἀνασπάσαι τῆς ὕλης βουλόμενος, συνιδόντα τὸ πρὸς κατοίκησιν Θεοῦ ἀνεπιτήδειον ἐκ τοῦ προσύλου καὶ ἀπεμφαίνοντος, κἀκ τούτου τῆς τῶν προσόντων αὐτῷ φυσικῶς γενέσθαι διόλου συναισθήσεως. Ὅπερ μὴ διαγνοὺς ὁ μόνον τὸν κατ᾽ εὐσέβειαν τῦφον ἐξ ὑπερηφανίας διατρέφειν εἰδὼς Ἰουδαῖος καὶ τοῦ τύπου καλῶς ἐστερήθη καὶ τῆς ἀληθείας ἑαυτὸν κακῶς ἀπεξένωσεν. ΣΧΟΛΙΟΝ 1. Οὐκ ἔστι, φησί, πρέπον οἰκοδομεῖσθαι ναὸν τῷ Θεῷ ἐκ δωματικῆς ὕλης καὶ ψυχῆς σαρκικῆς. Ταῦτα γὰρ σύμβολα παχύτερά εἰσι καὶ ἀνεπιτήδεια τῷ Θεῷ· διὸ δεῖ οἰκοδομεῖσθαι Αὐτῷ ναὸν ἐξ ἐπιτηδείων καὶ πρεπόντων τῇ φύσει Αὐτοῦ στοιχείων. 2. Ὁ μόνην τῆς γνώσεως τήν μορφήν, ὅπερ ἐστίν ὁ ψιλός λόγος· καί ὁ τήν εἰκόνα τῆς ἀρετῆς, ὅπερ ἐστί, τό ψιλόν ἦθος ἐπιτηδεύων, Ἰουδαῖός ἐστι, φησί, καί αὐτός ἀληθείας τύποις φυσιούμενος.","english":"Answer.\n\nGod, who wisely cares for what is foreseen in proportion, first leading through types, in a way congenial to those governed by sense perception, toward the truth, secretly mingled himself with all the types given to the old people, effecting the ascent of those being educated. God therefore dwelt in the temple of the Jews typically but not truly, circumscribing by such a dwelling in the temple the ineffable counsel of the whole pedagogy of those being initiated into what is foreseen. For the pure mind alone is most fit to be a dwelling place of God; for its sake he permitted the typical temple to be built, wishing by exceedingly coarse symbols to draw up from matter the mind of the Jews, which had been made far more coarse than the senseless types, so that it might perceive that it was unfit for the dwelling of God because of what is material and incongruous, and from this might come to a complete perception of the things naturally present in it. The Jew, not discerning this—he who knows only how to nourish the smoke of piety from pride—was rightly deprived of the type and wickedly estranged himself from the truth. SCHOLION 1. It is not fitting, he says, that a temple be built to God from domestic material and a fleshly soul. For these are coarser symbols and unfit for God; therefore one must build a temple to him from elements fit and proper to his nature. 2. He who pursues only the form of knowledge, which is the bare word, and he who pursues the image of virtue, which is the bare character, is a Jew, he says, and he himself is puffed up by the types of truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"ΛΒ (32). ΠΕΡΙ ΤΟΥ \"ΕΙ ΑΡΑ ΨΗΛΑΦΗΣΑΙΕΝ ΚΑΙ ΕΥΡΟΙΕΝ ΘΕΟΝ\". 32. ΕΡΩΤΗΣΙΣ ΛΒ' Τί ἐστιν εἰ ἄρα ψηλαφήσαιεν καὶ εὕροιεν Θεόν; Πῶς τις ψηλαφῶν εὑρίσκει Θεόν;\n\nἈπόκρισις.\n\nὉ πᾶσαν τὴν φαινομένην τοῦ νόμου σωματικὴν λατρείαν μὴ κατ᾽ αἴσθησιν ὁρῶν, ἀλλὰ ταῖς κατὰ νοῦν ἐφόδοις ἕκαστον ( τῶν ὁρωμένων συμβόλων διασκοπήσας, τὸν ἐν ἑκάστῳ κεκρυμμένον θεοτελῆ λόγον ἐκδιδασκόμενος, ἐν τῷ λόγῳ τὸν Θεὸν εὑρίσκει, καλῶς ψηλαφῶν διὰ τῆς νοερᾶς δυνάμεως ὡς ἐν φορυτῷ τῇ ὕλῃ τῶν νομικῶν διατάξεων εἴ που κεκρυμμένον εὕροι τῇ σαρκὶ τοῦ νόμου τὸν\n\nτὴν αἴσθησιν παντελῶς διαφεύγοντα μαργαρίτην Λόγον. Ὡσαύτως δὲ καὶ ὁ τὴν φύσιν τῶν ὁρωμένων μὴ τῇ αἰσθήσει μόνῃ περιγράφων, ἀλλὰ κατὰ νοῦν σοφῶς τὸν ἐν ἑκάστῳ κτίσματι λόγον διερευνώμενος, εὑρίσκει Θεόν, ἀπὸ τῆς προβεβλημένης τῶν ὄντων μεγαλουργίας τὴν αὐτῶν τῶν ὄντων διδασκόμενος αἰτίαν.","english":"32. Question 32: What is the meaning of \"if perhaps they might grope for him and find God\"? How does one who gropes find God?\n\nAnswer.\n\nHe who does not look upon all the visible bodily worship of the law by sense perception, but examines each of the visible symbols by the mind's approaches, being taught the God-perfect reason hidden in each, finds God in the reason, groping well through the noetic power, as in refuse, in the material of the legal ordinances, if perhaps he might find hidden in the flesh of the law the pearl—the Word—which entirely escapes sense perception. Likewise also he who does not circumscribe the nature of visible things by sense perception alone, but wisely searches out by mind the reason in each creature, finds God, being taught from the displayed mighty works of beings the cause of the beings themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"Ἐπειδὴ τοίνυν ἴδιον τοῦ ψηλαφῶντος ἡ διάκρισίς ἐστιν, ὁ τὰ νομικὰ σύμβολα γνωστικῶς ἐπερχόμενος καὶ τὴν φαινομένην τῶν ὄντων φύσιν ἐπιστημονικῶς θεώμενος, διακρίνων τὴν Γραφὴν καὶ τὴν κτίσιν καὶ ἑαυτόν, τὴν μὲν Γραφὴν εἰς γράμμα καὶ πνεῦμα, τὴν δὲ κτίσιν εἰς λόγον καὶ ἐπιφάνειαν, ἑαυτὸν δὲ εἰς νοῦν καὶ αἴσθησιν, καὶ τῆς μὲν Γραφῆς τὸ πνεῦμα, τῆς δὲ κτίσεως τὸν λόγον, ἑαυτοῦ δὲ τὸν νοῦν λαβὼν καὶ ἀλλήλοις ἀλύτως ἑνώσας, εὗρε Θεόν, ὡς ἐπιγνούς, καθὼς δεῖ καὶ δυνατόν ἐστιν, τὸν Θεὸν τὸν ἐν νῷ καὶ λόγῳ καὶ πνεύματι, πάντων τῶν πλανώντων καὶ εἰς μυρίας δόξας κατασυρόντων ἀπαλλαγείς, λέγω δὲ γράμματος καὶ ἐπιφανείας καὶ αἰσθήσεως, ἐν οἷς ἡ διάφορος ὑπάρχει ποσότης καὶ τῆς μονάδος ἀντίθετος. Εἰ δὲ τὸ γράμμα τοῦ νόμου καὶ τὴν τῶν ὁρωμένων ἐπιφάνειαν καὶ τὴν οἰκείαν αἴσθησιν ἀλλήλοις τις προσπλέξας συμφύρῃ, τυφλός ἐστι μυωπάζων, τὴν τῆς αἰτίας τῶν ὄντων ἀγνωσίαν νοσῶν. ΣΧΟΛΙΟΝ 1. Ὁ μόνον, φησίν, τῆς Γραφῆς τό πνεῦμα δίχα τῶν τύπων καί τῆς κτίσεως δίχα τῶν σχημάτων τούς λόγους, κατά μόνον ( τόν νοῦν, τῆς κατά τήν αἴσθησιν ἐνεργείας ἀπηλλαγμένον ἑωρακώς, εὗρεν Θεόν· ἐν μέν τῷ πνεύματι τῆς Γραφῆς, ὡς ἀγαθότητος· ἐν δέ τοῖς τῶν ὄντων λόγοις, ὡς δυνάμεως· ἐν ἑαυτῷ δέ, ὡς σοφίας αἴτιον. Οἱ γάρ τῶν ἐξ οὐκ ὄντων λόγοι, τήν δύναμιν ἀφηγοῦνται τοῦ Κτίσαντος· καί τό τῆς Γραφῆς πνεῦμα πρός θέωσιν ἐπανάγον πλανηθέντας, τήν ἀγαθότητα διαγγέλλει τοῦ γράψαντος· καί τό καθ᾿ ἡμᾶς νοερόν, ἀδιαστάτως τούς τῶν γεγονότων λόγους χωροῦν, ἀναφανδόν τήν τοῦ Τεχνίτου κηρύσσει σοφίαν. ΛΓ (33).","english":"Since, therefore, discernment is proper to one who gropes, he who approaches the legal symbols in a knowing way and contemplates the apparent nature of beings in a scientific way, discerning Scripture and creation and himself—Scripture into letter and spirit, creation into reason and appearance, and himself into mind and sense—and taking the spirit of Scripture, the reason of creation, and his own mind, and uniting them to one another indissolubly, has found God, since he has come to know, as is both fitting and possible, the God who is in mind and reason and spirit, having been delivered from all things that deceive and drag one away into countless opinions—I mean letter and appearance and sense, in which there is a differing quantity and an opposition to the monad. But if someone, having woven together the letter of the law and the appearance of things seen and his own sense, confuses them with one another, he is blind, nearsighted, suffering from ignorance of the cause of beings. Scholion 1. He, it says, who has seen only the spirit of Scripture without the types, and the reasons of creation without the shapes, by mind alone, released from activity according to sense, has found God: in the spirit of Scripture, as of goodness; in the reasons of beings, as of power; in himself, as the cause of wisdom. For the reasons of things that came from non-being declare the power of the Creator; and the spirit of Scripture, leading back those who had wandered to deification, proclaims the goodness of the one who wrote; and the noetic faculty in us, receiving the reasons of things that have come to be without interval, openly heralds the wisdom of the Craftsman. 33.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"ΠΕΡΙ ΤΟΥ \"ΑΜΗΝ ΛΕΓΩ ΥΜΙΝ, ΟΣ ΑΝ ΕΙΠΗ ΤΩ ΟΡΕΙ ΤΟΥΤΩ\". 33. ΕΡΩΤΗΣΙΣ ΛΓ' Τί ἐστι ἀμὴν λέγω ὑμῖν ὅτι ὃς ἂν εἴπῃ τῷ ὄρει τούτῳ Ἄρθητι καὶ βλήθητι εἰς τὴν θάλασσαν καὶ μὴ διακριθῇ ἐν τῇ καρδίᾳ αὐτοῦ ἀλλὰ πιστεύσῃ ὅτι ἃ λέγει γίνεται, ἔσται αὐτῷ, ὃ ἐὰν εἴπῃ; Τί ἐστι τὸ καὶ μὴ διακριθῇ; Ἀπόκρισις.\n\nὉ μὲν θεῖος καὶ μέγας ἀπόστολος, τί ἐστι πίστις ὁρίζων, φησὶ πίστις ἐστὶν ἐλπιζομένων ὑπόστασις καὶ πραγμάτων ἔλεγχος οὐ βλεπομένων. Εἰ δέ τις καὶ ἐνδιάθετον ἀγαθὸν αὐτὴν ὁρίσαιτο ἢ γνῶσιν ἀληθῆ τῶν ἀπορρήτων ἀγαθῶν ἀποδεικτικήν, τῆς ἀληθείας οὐ διήμαρτεν. Ὁ δὲ Κύριος, διδάσκων περὶ τῶν ἀπορρήτων ἀγαθῶν καὶ τῶν ἐλπιζομένων καὶ οὐχ ὁρωμένων, φησὶν ἡ βασιλεία τοῦ Θεοῦ ἐντὸς ὑμῶν ἐστιν. Οὐκοῦν ταὐτὸν τῇ βασιλείᾳ τοῦ Θεοῦ ἡ τοῦ Θεοῦ πίστις ἐστίν, κατὰ μόνην ἐπίνοιαν διαιρουμένη πρὸς τὴν βασιλείαν. Ἡ μὲν γὰρ πίστις ἀνείδεος Θεοῦ βασιλεία ἐστίν, ἡ δὲ βασιλεία πίστις θειωδῶς εἰδοπεποιημένη. Ὥστε κατὰ τοῦτον τὸν λόγον οὐκ ἐκτὸς ἡμῶν ἐστιν ἡ πίστις, ἥτις, ἐνεργουμένη ταῖς θείαις ἐντολαῖς, γίνεται βασιλεία Θεοῦ, μόνοις γινωσκομένη τοῖς ἔχουσι. ( Εἰ δὲ ἡ βασιλεία τοῦ Θεοῦ ἐνεργουμένη πίστις ἐστίν, ἡ δὲ βασιλεία τοῦ Θεοῦ τῶν αὐτὴν βασιλευόντων ἄμεσον πρὸς τὸν Θεὸν ποιεῖται τὴν ἕνωσιν, ἡ πίστις ἀπεδείχθη σαφῶς ὑπάρχουσα δύναμις σχετικὴ ἢ σχέσις δραστικὴ τῆς ὑπὲρ φύσιν ἀμέσου τοῦ πιστεύοντος πρὸς τὸν πιστευόμενον Θεὸν τελείας ἑνώσεως.","english":"Concerning \"Amen I say to you, whoever says to this mountain.\" 33. Question 33: What is \"Amen I say to you, that whoever says to this mountain, 'Be lifted up and cast into the sea,' and does not doubt in his heart but believes that what he says comes to pass, it shall be done for him\"? What is \"and does not doubt\"? Answer.\n\nThe divine and great apostle, defining what faith is, says, \"Faith is the substance of things hoped for, the evidence of things not seen.\" And if someone should define it as an inward good, or as a true knowledge that demonstrates the ineffable goods, he has not missed the truth. And the Lord, teaching about the ineffable goods and the things hoped for and not seen, says, \"The kingdom of God is within you.\" Therefore the faith of God is the same as the kingdom of God, being divided from the kingdom only in conception. For faith is the formless kingdom of God, while the kingdom is faith made form in a divine manner. So that, according to this account, faith is not outside us—faith which, being energized by the divine commandments, becomes the kingdom of God, known only to those who possess it. (But if the kingdom of God is faith energized, and the kingdom of God effects the immediate union with God of those who reign in it, then faith is clearly shown to be a relational power, or an active relation, of the perfect, immediate, supra-natural union of the believer with the God in whom he believes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Ἐπειδὴ τοίνυν ὁ ἄνθρωπος ἐκ ψυχῆς ὑπάρχων καὶ σώματος, δυσὶ σαλεύεται νόμοις, σαρκὸς λέγω καὶ πνεύματος, καὶ ὁ μὲν τῆς σαρκὸς νόμος κατὰ τὴν αἴσθησιν, ὁ δὲ τοῦ πνεύματος κατὰ τὸν νοῦν κέκτηται τὴν ἐνέργειαν, καὶ ὁ μὲν τῆς σαρκὸς ὕλῃ\n\nσυνδεῖν πέφυκε κατὰ τὴν αἴσθησιν ἐνεργούμενος, ὁ δὲ τοῦ πνεύματος κατὰ νοῦν ἐνεργούμενος πρὸς τὸν Θεὸν ἀμέσως ποιεῖται τὴν ἕνωσιν, εἰκότως ὁ μὴ διακριθεὶς ἐν τῇ καρδίᾳ αὐτοῦ, τουτέστιν ἐν τῷ νοῖ μὴ διακρίνας ἤγουν διατεμὼν τὴν διὰ τῆς πίστεως πρὸς τὸν Θεὸν γεγενημένην ἄμεσον ἕνωσιν, ὡς ἀπαθής, μᾶλλον δὲ Θεὸς ἤδη διὰ τῆς πίστεως τῇ ἑνώσει γεγενημένος, ἐρεῖ τῷ ὄρει τούτῳ μεταβῆναι καὶ μεταβήσεται, δεικτικῶς διὰ τοῦ τούτῳ φάναι τὸ φρόνημα καὶ τὸν νόμον δηλῶν τῆς σαρκός, τὸν βαρὺν ὄντως καὶ δυσμετακίνητον καί, ὅσον πρὸς δύναμιν φυσικήν, παντελῶς ἀκίνητον καὶ ἀσάλευτον.\n\nΤοσοῦτον γὰρ ἐρρίζωται τῇ φύσει τῶν ἀνθρώπων διὰ τῆς αἰσθήσεως τῆς ἀλογίας ἡ δύναμις, ὥστε τοὺς πολλοὺς μὴδ᾽ ἄλλό τι νομίζειν εἶναι τὸν ἄνθρωπον ἢ σάρκα, δύναμιν πρὸς ἀπόλαυσιν τῆς παρούσης ζωῆς τὴν αἴσθησιν ἔχουσαν. Πάντα γοῦν δυνατὰ τῷ πιστεύοντι καὶ μὴ διακρινομένῳ, τουτέστι μὴ διαιρουμένῳ τῆς κατὰ νοῦν διὰ τῆς πίστεως γεγενημένης αὐτῷ πρὸς τὸν Θεὸν ἑνώσεως διὰ τὴν πρὸς τὸ σῶμα τῆς ψυχῆς κατὰ τὴν αἴσθησιν σχέσιν, ὅσα κόσμου καὶ σαρκὸς τὸν νοῦν ἀλλοτριοῖ, Θεῷ δὲ προσοικειοῖ τετελειωμένον τοῖς κατορθώμασιν. ( ΣΧΟΛΙΑ 1. Τήν ψιλήν πίστιν λέγει βασιλείαν ἀνείδεον, οὐκ ἔχουσαν τήν ἐκ τῶν ἀρετῶν θείαν ὁμοίωσιν.","english":"Since, therefore, man consists of soul and body, he is moved by two laws, I mean that of the flesh and that of the spirit; and the law of the flesh has its operation according to sense, while the law of the spirit has its operation according to the mind; and the law of the flesh is by nature bound to matter, being operated according to sense, while the law of the spirit, being operated according to the mind, makes union with God directly. Rightly, then, he who has not been divided in his heart—that is, who has not in his mind divided or cut apart the direct union with God that has come about through faith—as one who is passionless, or rather as one who has already become God through faith by that union, will say to this mountain, \"Be moved,\" and it will be moved; by saying \"to this,\" he indicatively signifies the mind and law of the flesh, which is truly heavy and hard to move, and, as far as natural power goes, altogether immovable and unshakable.\n\nFor to such an extent has the power of unreason been rooted in the nature of men through sense, that the many think man to be nothing other than flesh, having sense as a power for the enjoyment of the present life. All things, then, are possible to him who believes and is not divided—that is, is not separated from the union with God that has come about in his mind through faith, by reason of the soul's attachment to the body according to sense—as many things as alienate the mind from the world and the flesh and bring it near to God, perfected by right actions. (SCHOLIA 1. He calls bare faith an immaterial kingdom, not having the divine likeness that comes from the virtues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Βασιλείαν δέ λέγει τήν ἔχουσαν διά τῶν ἔργων τήν θείαν μορφήν τῆς ἀγαθότητος πίστιν.\n\n2. Πίστις, φησίν, ἀναπόδεικτος γνῶσίς ἐστιν. Εἰ δέ γνῶσις ἀναπόδεικτός ἐστιν, ἄρα σχέσις ἐστίν ὑπέρ φύσιν ἡ πίστις, δι᾿ ἧς ἀγνώστως, ἀλλ᾿ οὐκ ἀποδεικτικῶς ἑνούμεθα τῷ Θεῷ, κατά τήν ὑπέρ νόησιν ἕνωσιν. 3. Τήν ἄμεσον λαβών πρός τόν Θεόν ἕνωσιν ὁ νοῦς, τήν τοῦ νοεῖν καί νοεῖσθαι κατά φύσιν παντελῶς δύναμιν ἔχει σχολάζουσαν. Ὁπηνίκα γοῦν ταύτην λύσει νοήσας τι τῶν μετά Θεόν, διεκρίθη τεμών τήν ὑπέρ νόησιν ἕνωσιν· καθ᾿ ἥν ἕως ἐστί τῷ Θεῷ συνημμένος, ὡς ὑπέρ φύσιν, καί τῇ μεθέξει Θεός γεγενημένος, καθάπερ ὅρος ἀκίνητον, ἑαυτοῦ τόν τῆς φύσεως μετατίθησι νόμον. 4. Προσυπακουστέον φησί τό· Πάντα δυνατά τῷ πιστεύοντι, τά ὅσα κόσμου καί σαρκός τόν νοῦν ἀλλοτριοῖ. Ταῦτα γάρ εἰσι τά δυνατά τῷ πιστεύοντι παρά Θεῷ. ΛΔ (34). ΠΕΡΙ ΤΟΥ \"ΔΙΑ ΤΟΥΤΟ ΛΕΓΩ ΥΜΙΝ ΟΤΙ ΠΑΝΤΑ ΟΣΑ ΑΝ ΠΡΟΣΕΥΧΟΜΕΝΟΙ ΑΙΤΕΙΣΘΕ, ΠΙΣΤΕΥΕΤΕ ΟΤΙ ΛΑΜΒΑΝΕΤΕ\". 34. ΕΡΩΤΗΣΙΣ ΛΔ' Τί πάλιν ἐστὶ διὰ τοῦτο λέγω ὑμῖν ὅτι πάντα ὅσα ἂν προσευχόμενοι αἰτεῖσθε, πιστεύετε ὅτι λαμβάνετε, καὶ ἔσται ὑμῖν. Πῶς τις δύναται πιστεύειν ὅτι πάντως λαμβάνει ὃ αἰτεῖ, μόνου τοῦ Θεοῦ εἰδότος εἰ συμφέρει τὸ αἰτούμενον ἢ μή; Καὶ εἰ ἐξ ἀγνοίας ὃ οὐ συμφέρει αἰτεῖ, πῶς παρέχει; Καὶ εἰ ( οὐ παρέχει τὸ μὴ συμφερόντως ἐξ ἀγνοίας αἰτούμενον, πῶς πιστεῦσαί τις δύναται ἐπὶ παντὸς αἰτήματος ὅτι λαμβάνει καὶ ἔσται αὐτῷ;","english":"He calls kingdom the faith that possesses through works the divine form of goodness.\n\n2. Faith, he says, is undemonstrated knowledge. And if it is undemonstrated knowledge, then faith is a relation beyond nature, through which we are united to God in an unknowing, not a demonstrative, way, according to the union that surpasses understanding. 3. The intellect, having received the immediate union with God, keeps the natural power of understanding and being understood wholly at rest. Whenever, then, it dissolves this by understanding something among the things after God, it is divided, cutting off the union that surpasses understanding; and while it remains joined to God, as beyond nature, and has become God by participation, like an immovable mountain, it sets aside the law of its own nature. 4. One must also understand in addition, he says, the saying: All things are possible to the one who believes—namely, all things that alienate the intellect from the world and the flesh. For these are the things that are possible to the one who believes, with God. 34. CONCERNING \"THEREFORE I SAY TO YOU, ALL THINGS WHATEVER YOU ASK IN PRAYER, BELIEVE THAT YOU RECEIVE.\" 34. QUESTION 34: What again is the meaning of \"Therefore I say to you, all things whatever you ask in prayer, believe that you receive, and it will be yours\"? How can one believe that he certainly receives what he asks, when God alone knows whether the thing asked is beneficial or not? And if out of ignorance he asks for what is not beneficial, how does he grant it? And if he does not grant what is asked unbeneficially out of ignorance, how can one believe, in the case of every request, that he receives and it will be his?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"Ἀπόκρισις.\n\nΠάντα μὲν τὰ τοῦ παρόντος κεφαλαίου κατ᾽ ἐπιτομὴν ἐν τῷ πρὸ αὐτοῦ ἐπιλέλυται. Μόνων γὰρ τῶν ἐπεγνωκότων πῶς δεῖ πιστεύειν ἐστὶ τὸ εἰδέναι τί δεῖ καὶ πῶς καὶ περὶ τίνων αἰτεῖσθαι. Οὐ γὰρ πάντων ἡ γνῶσις, ὥσπερ οὐδὲ ἡ πίστις. Πλὴν ὁ Κύριος, εἰπὼν ζητεῖτε πρῶτον τὴν βασιλείαν τοῦ Θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ, τουτέστι πρὸ πάντων τὴν ἐπίγνωσιν τῆς ἀληθείας καὶ οὕτω τὴν τῶν καθηκόντων τρόπων ἐξάσκησιν, σαφῶς ἔδειξε περὶ μόνης τῆς θείας γνώσεως δεῖν ζητεῖν τοὺς πιστεύοντας καὶ τῆς αὐτὴν κοσμούσης διὰ τῶν ἔργων ἀρετῆς. Ἐπειδὴ γοῦν πολλὰ τυγχάνει τὰ πρὸς γνῶσιν Θεοῦ καὶ ἀρετὴν ζητούμενα τοῖς πιστεύουσι,\n\nἀπαλλαγὴ παθῶν, ὑπομονὴ πειρασμῶν, ἀρετῶν λόγοι, τρόποι ἐνεργειῶν, ἐξήλωσις τῆς πρὸς σάρκα τῆς ψυχῆς διαθέσεως, ἀποξένωσις τῆς πρὸς τὰ αἰσθητὰ τῆς αἰσθήσεως σχέσεως, τοῦ νοῦ παντελὴς ἀπὸ πάντων τῶν γεγονότων ἀναχώρησιςκαὶ ἁπλῶς μυρία ἄλλα εἰσὶ τὰ πρὸς ἀποχὴν μὲν κακίας καὶ ἀγνωσίας, κατόρθωσιν δὲ γνώσεως καὶ ἀρετῆςεἰκότως ὁ Κύριος ἔφη πάντα ὅσα ἂν αἰτεῖσθε πιστεύοντες λήψεσθε, πάντα ἁπλῶς τὰ πρὸς ἐπίγνωσιν Θεοῦ καὶ ἀρετὴν συντείνοντα μόνα καὶ ζητεῖν καὶ αἰτεῖν μετ᾽ ἐπιστήμης καὶ πίστεως δεῖν εἰπὼν τοὺς εὐσεβεῖς. Ταῦτα γὰρ πάντως συμφέρει, καὶ πάντως δίδωσιν αὐτὰ τοῖς αἰτοῦσιν ὁ Κύριος. Ὁ τοίνυν διὰ μόνην τὴν πίστιν, ἤγουν τὴν πρὸς τὸν Θεὸν ἄμεσον ἕνωσιν, πάντα ζητῶν τὰ πρὸς τὴν ἕνωσιν, πάντως λήψεται. Ὁ δὲ ταύτης δίχα τῆς αἰτίας, κἂν ἄλλα, κἂν τὰ προειρημένα ζητῇ, οὐ λήψεται· οὐ γὰρ πιστεύει, ἀλλ᾽ οἰκείαν ὡς ἄπιστος διὰ τῶν θείων πραγματεύεται δόξαν. ΛΕ (35).","english":"Answer.\n\nEverything in the present chapter has been resolved in summary in the one before it. For it belongs only to those who have recognized how one must believe to know what one must ask for, and how, and concerning what. For knowledge is not of all, just as faith is not either. Indeed the Lord, having said, Seek first the kingdom of God and His righteousness, that is, before all things the knowledge of the truth and thus the practice of the fitting ways of life, clearly showed that those who believe must seek only the divine knowledge and the virtue that adorns it through works. Since, then, there happen to be many things sought by believers for the knowledge of God and virtue—\n\nrelease from passions, endurance of temptations, principles of virtues, modes of action, zeal for the soul's disposition toward the flesh, estrangement of the senses from their relation to sensible things, the mind's complete withdrawal from all created things, and simply countless other things that lead to abstention from evil and ignorance and to the right establishment of knowledge and virtue—reasonably the Lord said, All things whatever you ask for believing, you will receive, saying that the pious must seek and ask with knowledge and faith only those things that contribute simply to the knowledge of God and virtue. For these are altogether beneficial, and the Lord altogether gives them to those who ask. Therefore the one who seeks all things that lead to union through faith alone, that is, through direct union with God, will altogether receive them. But the one who seeks without this, the cause, whether other things or the things previously mentioned, will not receive them; for he does not believe, but as an unbeliever he traffics in his own opinion through divine things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"ΠΕΡΙ ΤΟΥ ΠΩΣ ΚΕΛΕΥΟΜΕΘΑ ΕΣΘΙΕΙΝ ΤΗΝ ΣΑΡΚΑ ΤΟΥ ΛΟΓΟΥ ΚΑΙ ΠΙΝΕΙΝ ΤΟ ΑΙΜΑ, ΜΗ ΣΥΝΤΡΙΒΕΙΝ ΔΕ ΤΑ ΟΣΤΑ; 35. ΕΡΩΤΗΣΙΣ ΛΕ' Ἐπειδὴ ὁ Λόγος σὰρξ ἐγένετο, καὶ οὐ μόνον σὰρξ ἀλλὰ καὶ αἷμα καὶ ὀστᾶ, καὶ κελευόμεθα ἐσθίειν μὲν τὴν σάρκα, πίνειν δὲ τὸ αἷμα, μὴ συντρίβειν δὲ τὰ ὀστᾶ, παρακαλῶ μαθεῖν τίς ἡ τριμερὴς αὕτη τοῦ ἀνθρωπισθέντος Λόγου δύναμις. Ἀπόκρισις.\n\nΕἰς οὐσίαν ἐλθεῖν βουληθείς, ὡς οἶδεν αὐτὸς ὁ ὑπερούσιος Λόγος καὶ πάντων τῶν ὄντων δημιουργός, τοὺς τῶν ὄντων πάντων τῶν φαινομένων καὶ νοουμένων μετὰ τῶν ἀκαταλήπτων τῆς οἰκείας θεότητος νοημάτων φυσικοὺς ἐπεφέρετο λόγους· ὧν, τῶν μὲν νοητῶν οἱ λόγοι εἶεν τὸ αἷμα τοῦ Λόγου, τῶν αἰσθητῶν δὲ οἱ λόγοι ἡ φαινομένη τοῦ Λόγου ἔστω σάρξ. Ἐπειδὴ τοίνυν καὶ τῶν ἐν τοῖς φαινομένοις καὶ τῶν ἐν τοῖς νοουμένοις πνευματικῶν λόγων ὑπάρχει διδάσκαλος ὁ Λόγος, πρεπόντως καὶ κατὰ λόγον δίδωσι τοῖς ἀξίοις, ὡς σάρκα φαγεῖν, τὴν ἐν τοῖς λόγοις τῶν ὁρωμένων ἐπιστήμην καί, ὡς αἷμα πίνειν, τὴν ἐν τοῖς λόγοις τῶν νοουμένων γνῶσιν, οὓς καὶ ἡ σοφία διὰ τοῦ κρατῆρος καὶ τῶν θυμάτων πόρρωθεν μυστικῶς διὰ τῶν Παροιμιῶν ἡτοιμάσατο· τὰ δὲ ὀστᾶ, τουτέστι τοὺς ὑπὲρ νόησιν περὶ θεότητος λόγους, πάσῃ γενητῇ φύσει κατὰ τὸ ἴσον ἀπείρως ἀπέχοντας, οὐ δίδωσιν, οὐκ ἐχούσης τῆς τῶν ὄντων φύσεως κατά τινα δύναμιν πρὸς τούτους τὴν ἐπιδεχομένην σχέσιν.","english":"CONCERNING HOW WE ARE COMMANDED TO EAT THE FLESH OF THE WORD AND DRINK THE BLOOD, BUT NOT TO BREAK THE BONES. 35. QUESTION 35. Since the Word became flesh, and not only flesh but also blood and bones, and we are commanded to eat the flesh and drink the blood, but not to break the bones, I ask to learn what this threefold power of the incarnate Word is. Answer.\n\nWishing to come into being, as the supersubstantial Word himself, the creator of all things that exist, knows, he brought with him the natural principles of all things that exist, both visible and intelligible, together with the incomprehensible thoughts of his own divinity; of these, the principles of intelligible things would be the blood of the Word, and the principles of sensible things let be the visible flesh of the Word. Since, then, the Word is the teacher of the spiritual principles both in things visible and in things intelligible, fittingly and reasonably he gives to those who are worthy, as it were to eat flesh, the knowledge of the principles of things seen, and, as it were to drink blood, the knowledge of the principles of things intelligible—which things Wisdom also mystically prepared beforehand through the bowl and the victims in Proverbs; but the bones, that is, the principles concerning divinity that are beyond understanding, which are infinitely distant in equal measure from every created nature, he does not give, since the nature of existing things does not possess any capacity that admits a relation to these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":143,"ref":"p143","source":"Καὶ πάλιν, σάρξ ἐστι τοῦ Λόγου ἡ ἀληθὴς ἀρετή, αἷμα δὲ ἡ ἄπταιστος γνῶσις, ὀστᾶ δὲ ἡ ἀπόρρητος θεολογία. Τρόπον γὰρ αἵματος, κατ᾽ εἶδος εἰς σάρκα μεταβαλλομένου, καὶ ἡ γνῶσις διὰ τῆς πρακτικῆς εἰς ἀρετὴν μεταπλάττεται, καὶ ὀστέων δίκην συστατικῶν αἴματος καὶ σαρκός, καὶ οἱ πάσης ἐπέκεινα νοήσεως περὶ θεότητος λόγοι, τοῖς οὖσιν ἐνυπάρχοντες, τὰς τῶν ὄντων ( ἀγνώστως καὶ ποιοῦσι καὶ πρὸς τὸ εἶναι συνέχουσιν οὐσίας, καὶ πᾶσαν γνῶσιν καὶ πᾶσαν ἀρετὴν συνιστῶσιν.\n\nΕἰ δὲ καὶ τοὺς περὶ κρίσεως καὶ προνοίας λόγους εἶναι τὴν σάρκα καὶ τὸ αἷμα, ὡς πάντως ποτὲ βρωθησομένους καὶ ποθησομένους, τοὺς δὲ τούτοις ἐγκεκρυμμένους ἀρρήτους περὶ θεότητος λόγους ὀστᾶ φήσειέ τις, οὐκ ἔξω βέβηκεν, ὧς οἶμαι, τοῦ εἰκότος.\n\nΤυχὸν δὲ σάρξ ἐστι πάλιν τοῦ Λόγου καὶ ἡ τῆς φύσεως τελεία πρὸς ἑαυτὴν δι᾽ ἀρετῆς καὶ γνώσεως ἐπάνοδος καὶ ἀποκατάστασις, αἷμα δὲ ἡ ταύτην πρὸς τὸ ἀεὶ εὖ εἶναι χάριτι συνέχειν μέλλουσα θέωσις, ὀστᾶ δὲ αὐτὴ ἡ πρὸς τὸ ἀεὶ εὖ εἶναι διὰ θεώσεως συνέχουσα τὴν φύσιν ἄγνωστος δύναμις.","english":"And again, the true virtue is the flesh of the Word, and blameless knowledge is the blood, and secret theology is the bones. For just as blood, by its nature, is changed into flesh, so knowledge, through the practical life, is transformed into virtue; and like bones, which hold blood and flesh together, the words concerning the Godhead that surpass every thought, existing in all things, unknowably create the essences of beings and sustain them in being, and establish all knowledge and all virtue.\n\nAnd if someone should say that the words concerning judgment and providence are the flesh and the blood, as destined at some time to be eaten and desired, and that the secret words concerning the Godhead hidden within them are the bones, he has not, I think, departed from what is fitting.\n\nPerhaps, again, the flesh of the Word is the perfect return and restoration of nature to itself through virtue and knowledge, and the blood is the deification that will hold it fast in ever being well by grace, and the bones are that unknown power itself which holds nature fast in ever being well through deification.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"Εἰ δὲ καὶ τὸ ληπτότερον εἴποι τις ὅτι σάρξ ἐστιν ἡ διὰ τῶν ἀρετῶν ἑκούσιος νέκρωσις, αἷμα δὲ ἡ κατὰ περίστασιν ὑπὲρ τῆς ἀληθείας διὰ τοῦ θανάτου τελείωσις, ὀστᾶ δὲ τοὺς πρώτους καὶ ἡμῖν ἀνεφίκτους περὶ θεότητος λόγους, καλῶς καὶ οὗτος ἔφη καὶ τῆς πρεπούσης ἐννοίας οὐδαμῶς διαπέπτωκεν. ΣΧΟΛΙΑ 1. Ἀπόῤῥητός ἐστι θεολογία, ἡ παντελής καθ᾿ ὑπεροχήν ἀγνωσία, ἥτις τοσοῦτον ἠγνόηται, ὅσον ἔγνωσται τά φυσικῶς γινωσκόμενα. 2. Τό αἷμα εἰς τήν θέωσιν ἔλαβεν, ὡς ζωήν ἐσομένην τῶν ἀξιωθησομένων αὐτῆς. Ζωῆς γάρ τό αἷμα σύμβολον.\n\nΛ (36). ΠΕΡΙ ΤΟΥ ΤΙΝΑ ΕΙΣΙ ΤΑ ΤΩΝ ΘΥΟΜΕΝΩΝ ΖΩΩΝ ΣΩΜΑΤΑ. 36. ΕΡΩΤΗΣΙΣ Λ ' Τί ἐστι τὰ τῶν ἀλόγων ζῴων σώματα καὶ αἵματα, δι᾽ ὧν λατρεύοντες οἱ Ἰσραηλῖται τὰ μὲν σώματα ἤσθιον τὰ δὲ αἵματα οὐκ ἔτι, πρὸς δὲ τὴν βάσιν κύκλῳ τοῦ θυσιαστηρίου προσέχεον;\n\n( Ἀπόκρισις.\n\nΤῶν εἰσαγομένων πρὸς εὐσέβειαν τύπον ἔφερον οἱ πάλαι τῷ Θεῷ κατὰ τὸν νόμον ἐν σκιᾷ λατρεύοντες, μόλις καὶ αὐτὰ τὰ φαινόμενα τῶν τυπικῶν συμβόλων διατάγματα νοῆσαι δυνάμενοι. Ἐπεὶ οὖν οὐκ ἐκείνοις προηγουμένως ἀλλ᾽ ἡμῖν ὁ νόμος ἐδόθη, κατὰ Χριστὸν πνευματικῶς δι᾽ ἡμῶν τελειούμενος, σκοπήσωμεν τῶν τότε θυμάτων μετὰ τῆς εὐσεβείας τὸν λόγον. Ὁ πρὸς εὐσέβειαν εἰσαγόμενος, περὶ τῶν ἔργων διδασκόμενος τῆς δικαιοσύνης, τὴν πρᾶξιν μόνην ἐπιτελεῖ μετὰ πάσης ὑπακοῆς καὶ πίστεως, καθάπερ σάρκας ἐσθίων τῶν ἀρετῶν τὰ φαινόμενα, τοὺς δὲ τῶν ἐντολῶν λόγους, ἐν οἷς ἡ τῶν τελείων ὑπάρχει γνῶσις, τῷ Θεῷ παραχωρεῖ διὰ τῆς πίστεως, μὴ δυνάμενος τέως συνεπεκταθῆναι τῷ μήκει τῆς γνώσεως.","english":"But if someone were to state it in a more readily graspable way, that the flesh is the voluntary putting to death through the virtues, and the blood is the perfection through death on behalf of the truth under circumstances of trial, and the bones are the first principles concerning divinity that are beyond our reach, this person too has spoken well and has in no way fallen short of the fitting conception. SCHOLIA 1. Secret theology is the complete ignorance according to transcendence, which is unknown to the same degree that the things naturally known are known. 2. The blood was taken for deification, as it will be life for those deemed worthy of it. For blood is a symbol of life.\n\n36. CONCERNING WHAT THE BODIES OF THE SACRIFICED ANIMALS ARE. 36. QUESTION 36: What are the bodies and bloods of the irrational animals, through which the Israelites, when they worshipped, ate the bodies but no longer the bloods, but poured it out around the base of the altar?\n\n( Answer.\n\nThose of old who worshipped God according to the law in shadow bore the type of those being introduced to piety, being scarcely able to understand even the visible ordinances of the typical symbols themselves. Since, then, the law was given not primarily for them but for us, being perfected spiritually in Christ through us, let us consider the reason of the sacrifices of that time together with piety. The one being introduced to piety, when taught concerning the works of righteousness, performs the practice alone with all obedience and faith, as though eating the visible things of the virtues as flesh, but he concedes the principles of the commandments, in which lies the knowledge of the perfect, to God through faith, not yet being able to extend himself to the length of knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"Θεοῦ γὰρ σύμβολόν ἐστι τὸ θυσιαστήριον, ᾧ πάντες πνευματικῶς θυόμεθα καὶ τῶν ὑπὲρ δύναμιν παραχωροῦμεν τὴν εἴδησιν, ἵνα ζήσωμεν. Τῆς δὲ κατ᾽ αὐτὸν πίστεως τύπος ἐστὶν ἡ τοῦ θυσιαστηρίου βάσις. Θεμέλιος γὰρ ἡ πίστις ὑπάρχει, πᾶσαν τὴν οἰκοδομὴν τῶν θείων καὶ ἔργων καὶ νοημάτων βαστάζουσα· πρὸς ἣν πᾶς μὴ δυνάμενος τῆς ἐκ τοῦ θείου τῆς σοφίας κρατῆρος κατὰ τὴν γνῶσιν σωφρόνως ἀπολαῦσαι μέθης τῶν οὐκ ἐφικτῶν αὐτῷ γνώσεων καλῶς ποιῶν προσχέει τοὺς λόγους, τουτέστι τῶν ὑπὲρ δύναμιν λόγων τὴν γνῶσιν τῇ πίστει παραχωρῶν.\n\nὩς οὖν τύπον τῶν κατ᾽ εὐσέβειαν εἰσαγομένων ὁ παλαιὸς λαὸς φέρων, ἐσθίοντες τῶν θυομένων τὰς σάρκας τὸ αἷμα πρὸς τὴν βάσιν τοῦ θυσιαστηρίου προσέχεον, οὐ δυνάμενοι διὰ τὸν νηπιάζοντα λογισμὸν τῆς τῶν γινομένων μυστικῆς ἐφικέσθαι γνώσεως. Χριστὸς δέ, παραγενόμενος ἀρχιερεὺς τῶν μελλόντων ἀγαθῶν, τὴν ἀπόρρητον θύων θυσίαν, ἑαυτὸν μετὰ τῆς σαρκὸς καὶ τὸ αἷμα δίδωσι τοῖς τὰ αἰσθητήρια τῆς ψυχῆς διὰ τὴν ( τελειότητα γεγυμνασμένα ἔχουσι πρὸς διάκρισιν καλοῦ τε καὶ κακοῦ. Ὁ γὰρ τέλειος, οὐ μόνον τὴν τῶν εἰσαγομένων τάξιν ἀλλὰ καὶ τὴν τῶν προκοπτόντων διαδραμών, οὐκ ἀγνοεῖ τῶν ὑπ᾽ αὐτοῦ κατ᾽ ἐντολὴν γινομένων τοὺς λόγους, ἀλλ᾽ ἐκείνους Πνεύματι πρῶτον διαπιών, πᾶσαν ἐσθίει διὰ τῶν ἔργων τὴν σάρκα τῶν ἀρετῶν, πρὸς τὴν κατὰ νοῦν γνῶσιν ἀναβιβάζων τὴν τῶν γινομένων κατ᾽ αἴσθησιν κίνησιν. Εἰσὶ μὲν καὶ ἕτεροι πλεῖστοι λόγοι περὶ τούτων, ὑμῖν μάλιστα πρέποντες τοῖς φιλοθεωτάτοις· ἀλλὰ παρείσθωσαν νῦν διὰ τὸ πλῆθος. ΣΧΟΛΙΑ 1. Τά φαινόμενα τῶν ἀρετῶν εἶπεν τήν ἠθικήν παιδαγωγίαν.","english":"For the altar is a symbol of God, to whom we are all spiritually sacrificed and to whom we yield the knowledge of things beyond our power, so that we may live. And the base of the altar is a type of the faith in him. For faith is the foundation, bearing the whole building of divine works and thoughts; and everyone who is unable to enjoy soberly, in knowledge, from the divine bowl of wisdom, pours out his words well to it—that is, surrendering the knowledge of things beyond his power to faith—so as not to be drunk with the knowledge of things he cannot attain.\n\nAs therefore the old people, bearing the type of those who are introduced into piety, ate the flesh of the sacrifices and poured the blood toward the base of the altar, being unable, because of their infantile reasoning, to attain the mystical knowledge of what was taking place. But Christ, having come as high priest of the good things to come, offering the ineffable sacrifice, gives himself with the flesh and the blood to those who have the senses of the soul trained, through perfection, for the discernment of good and evil. For the perfect man, having run through not only the order of those being introduced but also that of those advancing, is not ignorant of the reasons of the things done by him according to the commandment, but having first drunk them in the Spirit, he eats all the flesh of the virtues through his works, raising the motion of things done according to sense up to the knowledge according to the mind. There are indeed very many other accounts about these things, most fitting for you who are most devoted to contemplation; but let them be passed over now because of their number. SCHOLIA 1. He called the appearances of the virtues the ethical training.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"2. Τό αἷμα κατά θεωρίαν, εἰς τήν γνῶσιν ἔλαβεν, ὡς ὑποτρέφουσαν τό σῶμα τῶν ἀρετῶν.\n\nΛΖ (37). ΠΕΡΙ ΤΗΣ ΔΗΞΑΣΗΣ ΤΟΝ ΠΑΥΛΟΝ ΕΧΙΔΝΗΣ. 37. ΕΡΩΤΗΣΙΣ ΛΖ' Λέγει εἰς τὰς Πράξεις περὶ τοῦ ἁγίου Παύλου· ὥστε καὶ ἐπὶ τοὺς ἀσθενοῦντας ἐπιφέρεσθαι ἀπὸ τοῦ χρωτὸς αὐτοῦ σουδάρια καὶ σημικίνθια καὶ ἀπαλλάττεσθαι ἀπ᾽ αὐτῶν τὰς νόσους. Ἆρα γὰρ διὰ τὴν διακονίαν καὶ τοὺς ἀπίστους τοῦτο ἐγίνετο, ἢ ἁγιασθέντος τοῦ σώματος ταῦτα ἐκ τοῦ χρωτὸς αὐτοῦ ἐπετελεῖτο; Καὶ εἰ κατὰ τοῦτο καὶ ἐπὶ τῆς ἐχίδνης οὐδὲν ἔπαθεν, τίνι τῷ λόγῳ τῷ μὲν ἰῷ τοῦ θηρίου οὐχ ὑπέπεσε τὸ σῶμα τοῦ ἁγίου, τῷ δὲ ξίφει ὑπέπεσε; Τὸ δὲ αὐτὸ ζητῶ καὶ ἐπὶ τοῦ σώματος Ἐλισσαίου. Τίνα δὲ τὰ σημικίνθιά εἰσιν;\n\n( Ἀπόκρισις.\n\nΟὔτε διὰ μόνην τοῦ ἁγίου Παύλου τὴν ἁγιότητα, οὔτε διὰ μόνην τὴν τῶν δεχομένων πίστιν ὁ χρὼς τοῦ σώματος αὐτοῦ διὰ τῶν σουδαρίων καὶ τῶν σημικινθίων ἐπετέλει τὰς ἰάσεις, ἀλλ᾽ ὅτιπερ αὐτῷ τε κἀκείνοις ἡ θεία χάρις, ἑαυτὴν ἐπιμερίσασα, φιλανθρώπως ἐν ἐκείνοις διὰ τῆς πίστεως ἐνεργὸν ἐποίει τοῦ ἀποστόλου τὴν ἁγιότητα. Οὕτω μὲν οὖν πάλιν, βουληθείσης τῆς χάριτος, ἀπαθὲς διέμεινεν αὐτοῦ τὸ σῶμα, τῷ ἰῷ τοῦ θηρίου μὴ διαφθειρόμενον, εἴτε τὴν ἐν τῷ ἰῷ τοῦ θηρὸς φθαρτικὴν ποιότητα μεταβαλούσης, εἴτε τὸ σῶμα τοῦ ἁγίου τῆς τοιαύτης δαπανητικὸν φθορᾶς ἀπεργασαμένης, εἴτε κατ᾽ ἄλλον τινὰ τρόπον οἰκονομίας, ὃν οἶδεν ὁ ταῦτα ποιῶν καὶ μετασκευάζων Θεός. Τῷ δὲ ξίφει πάλιν ὑπέπεσε, βουληθείσης τῆς χάριτος. Οὐ γὰρ ἦν κατὰ φύσιν ἀθάνατος, κἂν ἦν διὰ τὴν χάριν θαυματουργός.","english":"2. The blood, in the contemplative sense, he took for knowledge, as nourishing the body of the virtues.\n\n37. CONCERNING THE VIPER THAT BIT PAUL. Question 37. He says in the Acts concerning Saint Paul: so that even handkerchiefs and aprons were carried from his skin to the sick, and diseases were released from them. Was this done because of the ministry, even for the unbelievers, or was it accomplished from his skin because his body had been sanctified? And if in this respect he suffered nothing even from the viper, by what reason did the body of the saint not fall victim to the poison of the beast, but did fall victim to the sword? I seek the same thing also concerning the body of Elisha. And what are the aprons?\n\n( Answer.\n\nNeither because of the holiness of Saint Paul alone, nor because of the faith of those receiving them alone, did the surface of his body accomplish the healings through the handkerchiefs and aprons, but because the divine grace, dividing itself between him and them, in a loving manner made the holiness of the apostle effective in them through faith. Thus, then, again, when grace willed it, his body remained unharmed, not being corrupted by the poison of the beast, whether grace changed the destructive quality in the poison of the beast, or made the body of the saint incapable of such consuming corruption, or in some other manner of dispensation, which God, who does these things and transforms them, knows. And again he fell victim to the sword, when grace willed it. For he was not immortal by nature, even though he was a wonderworker by grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"Εἰ μὲν κατὰ φύσιν ὑπῆρχεν ἀθάνατος, καλῶς ἂν ἐζητοῦμεν τὸν καθ᾽ ὃν παρὰ φύσιν ὑπέπεσε τῷ ξίφει λόγον· εἰ δὲ φύσει καὶ μετὰ τὴν ἁγιότητα διέμεινε θνητός, οὐκ ἔστιν ἀναγκαῖον ζητῆσαι τὸν καθ᾽ ὃν οὐ τοιῶσδε ἀλλὰ τοιῶσδε τὴν ἐν σαρκὶ ζωὴν παρῆλθε λόγον ὁ θεῖος ἀπόστολος. Ὧι γὰρ τρόπῳ βούλεται ὁ τὴν ἑκάστου πρὸ τῶν αἰώνων συμφερόντως διορίσας ζωὴν Θεός, ἕκαστον πρὸς τὸ οἰκεῖον τῆς ζωῆς ἄγει τέλος, εἴτε δίκαιον εἴτε ἄδικον. Εἰ μὲν οὖν εἷς καὶ ὁ αὐτὸς ἦν φύσεως καὶ χάριτος λόγος, θαύματος ἦν ἄξιον καὶ καταπλήξεως τὸ κατὰ τὴν φύσιν παρὰ τὴν χάριν, ἢ κατὰ τὴν χάριν παρὰ τὴν φύσιν γινόμενον· εἰ δὲ μᾶλλον ἕτερος καὶ ἕτερος φύσεως καὶ χάριτος λόγος, δῆλόν ἐστι καὶ σαφὲς ὅτι, ὡς μὲν ἅγιοι, ἐθαυματούργουν διὰ τὴν χάριν, ὡς δὲ ἄνθρωποι, ἔπασχον διὰ τὴν φύσιν, ἐπειδὴ μὴ ἀνεῖλε τὸ τῆς φύσεως παθητὸν ἡ χάρις, οὐδαμῶς ἀλλήλοις συμφυρέντων τῶν ἐν φύσει καὶ χάριτι λόγων. Οὕτω δεξώμεθα πάντα ποιεῖν κατ᾽ οἰκονομίαν τῶν προνοουμένων ἐν τοῖς ἁγίοις τὴν τοῦ Θεοῦ χάριν καὶ ζῶσι καὶ ἀποθανοῦσιν, ὡς ἐν ὀργάνοις οἰκείοις ( τῆς τῶν ἄλλων προνοουμένην σωτηρίας, ἀλλ᾽ οὐ κατὰ φύσιν ταῦτα διὰ τὴν χάριν ἐν τοῖς ἄλλοις ἐνεργοῦντας τοὺς ἁγίους. Τοῦτο γοῦν καὶ ἐπὶ τοῦ σώματος Ἐλισσαίου.","english":"If he was by nature immortal, we would rightly inquire into the reason by which, contrary to nature, he fell to the sword; but if by nature, even after his sanctity, he remained mortal, it is not necessary to inquire into the reason by which the divine apostle passed from this life in the flesh in one way rather than another. For in whatever manner God, who before the ages providentially ordained the life of each for their benefit, wills, he leads each one to the proper end of his life, whether righteous or unrighteous. If, then, the principle of nature and the principle of grace were one and the same, it would be worthy of wonder and astonishment that what happens according to nature is contrary to grace, or what happens according to grace is contrary to nature; but if the principle of nature and the principle of grace are rather different and distinct, it is clear and evident that, as saints, they worked wonders through grace, and, as human beings, they suffered through nature, since grace did not abolish the passibility of nature—the principles in nature and in grace in no way being confused with one another. Let us understand in this way that the grace of God in the saints, both living and dead, does all things by the economy of those under providence, as in its own instruments (providing for the salvation of others), but that the saints do not perform these things in others by nature through grace. This, then, is also the case with the body of Elisha.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"Ἀλλ᾽ ἐπειδὴ τῶν ἱστορουμένων τὰ νοούμενα μᾶλλον εὐφραίνει τὴν τῶν φιλοθέων ψυχήν, χρῶτα μέν φαμεν εἶναι τοῦ μεγάλου ἀποστόλου τὴν εὐσέβειαν, καθ᾽ ἣν τοῖς μὲν ἦν ὀσμὴ ἀπὸ ζωῆς εἰς ζωήν, τοῖς δὲ ὀσμὴ ἐκ θανάτου εἰς θάνατον, σουδάρια δὲ τοὺς ἐκφανεῖς τῆς γνωστικῆς αὐτοῦ θεωρίας λόγους, τὰ δὲ σημικίνθια τοὺς σεμνοὺς τῆς κατ᾽ ἀρετὴν πρακτικῆς φιλοσοφίας τρόπους· ἐγχείρια γὰρ εἶναί φασι τὰ σημικίνθια. Οὕστινας λόγους τε καὶ τρόπους πνέοντας καὶ ἐκπέμποντας καθάπερ εὐωδίαν τὰ χρῶτα, τουτέστι τὴν τοῦ μακαρίου ἀποστόλου μεγάλην εὐσέβειαν, οἱ δεχόμενοι τὴν τῆς πιεζούσης αὐτοὺς ἀσθενείας ἐλάμβανον ἴασιν, οἱ μὲν διὰ τῶν περὶ θεωρίας λόγων, ὡς σουδαρίων, τὴν νόσον τῆς ἀγνωσίας διώκοντες,\n\nοἱ δὲ διὰ τῶν κατὰ τὴν πρᾶξιν ἐναρέτων τρόπων τὴν ἀρρωστίαν τῆς κακίας παντελῶς ἀφανίζοντες.","english":"But since the things understood in the accounts delight the soul of those who love God more than the accounts themselves, we say that the skin of the great apostle is his piety, according to which he was to some a fragrance from life to life, and to others a fragrance from death to death; and the handkerchiefs are the manifest words of his gnostic contemplation, and the aprons are the reverent modes of the practical philosophy according to virtue—for they say the aprons were hand-cloths. These words and modes, breathing and emitting as it were a sweet fragrance—the skins, that is, the great piety of the blessed apostle—those who received them obtained healing from the weakness that pressed upon them: some, through the words concerning contemplation, as through handkerchiefs, driving away the disease of ignorance, and others, through the virtuous modes of action, utterly destroying the sickness of vice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Οὕτω δὲ καὶ τὸν αὐτῷ συμβάντα ζοφερὸν χειμῶνα τὸ βάρος εἶναι τῶν ἀκουσίων πειρασμῶν τεκμαίρομαι, τὴν δὲ νῆσον τὴν παγίαν ἕξιν τῆς θείας ἐλπίδος καὶ ἄσειστον, τὴν δὲ πυρὰν τὴν ἕξιν τῆ γνώσεως, τὰ δὲ φρύγανα τὴν τῶν ὁρωμένων φύσιν, ἣν συνέστρεφε τῇ χειρί, τῇ κατὰ θεωρίαν λέγω ψηλαφητικῇ τοῦ νοῦ δυνάμει, διατρέφων τοῖς ἐξ αὐτῆς νοήμασι τὴν ἕξιν τῆς γνώσεως, τὴν θεραπεύουσαν τὴν ἐκ τοῦ χειμῶνος τῶν πειρασμῶν προστριβεῖσαν τῇ διανοίᾳ κατήφειαν, τὴν δὲ ἔχιδναν τὴν λανθανόντως ἐγκεκρυμμένην τῇ φύσει τῶν αἰσθητῶν πονηρὰν καὶ ὀλέθριον δύναμιν, δήξασαν μὲν τὴν χεῖρα, τουτέστι τὴν κατὰ νοῦν ψηλαφητικὴν τῆς θεωρίας ἐνέργειαν, οὐ βλάψασαν δὲ τὸν διορατικὸν νοῦν, τῷ φωτὶ τῆς γνώσεως αὐτὴν εὐθὺς ὡς ἐν πυρὶ διαφθείραντα τὴν τῷ ( πρακτικῷ κινήματι τοῦ νοῦ προσαφθεῖσαν ἐκ τῆς τῶν αἰσθητῶν θεωρίας ὀλέθριον δύναμιν.\n\nὩσαύτως καὶ ἐπὶ τοῦ Ἐλισσαίου νοῶ· ὅτιπερ ἕκαστος νεκρὸς τοῖς παραπτώμασιν, ἐπειδὰν τοῦ μνήματος ἐπιτεθῇ τοῦ προφήτου, ἐν ᾧ ἦν τὸ σῶμα, τουτέστι τῇ τὸ ἴχνος ἐχούσῃ τοῦ βίου τοῦ προφητικοῦ μνήμῃ, ἐν ᾧ ἦν καλῶς φυλαττόμενον τὸ σῶμα τῶν ἀρετῶν, κατὰ τὴν μίμησιν τῶν τρόπων ἀναστροφῇ ζωοποιεῖται, πρὸς τὴν ἐνάρετον μετατιθέμενος ζωὴν ἀπὸ τῆς τῶν παθῶν τῆς κακίας νεκρότητος. ΣΧΟΛΙΑ 1. Πίστις τῶν δεομένων ἰάσεως, φησί, παρεκαλεῖτο τήν ἐν τοῖς ἁγίοις τοῦ Πνεύματος δύναμιν, ἵνα διά τῆς πίστεως ἡ τέως λανθάνουσα φανερά γένηται δύναμις· καί ἡ κεκρυμμένη πίστις διά τῆς δυνάμεως γένηται πᾶσι διάδηλος.","english":"Thus I infer that the gloomy storm that befell him is the weight of involuntary temptations; the island, the firm and unshaken habit of divine hope; the fire, the habit of knowledge; the brushwood, the nature of visible things, which he gathered together with his hand—I mean the apprehensive power of the intellect in contemplation—nourishing by the thoughts drawn from it the habit of knowledge, which heals the dejection inflicted on the mind by the storm of temptations; and the viper, the evil and destructive power secretly hidden in the nature of sensible things, which bit the hand—that is, the apprehensive activity of contemplation according to the intellect—but did not harm the discerning intellect, since by the light of knowledge it straightway destroyed it as in fire—the destructive power that had attached itself to the practical movement of the intellect from the contemplation of sensible things.\n\nIn the same way I understand the matter in the case of Elisha: that each dead man in his transgressions, whenever he is laid upon the tomb of the prophet, in which the body was—that is, upon the memory that bears the trace of the prophet's life, in which the body of the virtues was well preserved—is made alive by the imitation of his ways in conduct, being transferred to the virtuous life from the deadness of the passions of vice. SCHOLIA 1. The faith of those who need healing, he says, called upon the power of the Spirit that is in the saints, so that through faith the power that had hitherto lain hidden might become manifest; and the hidden faith might through the power become evident to all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"Τηνικαῦτα γάρ ὁ τῶν ἰαμάτων ἀληθής πέφυκε διαδείκνυσθαι τρόπος, ὁπηνίκα τῇ τῶν ἐνεργουμένων πίστει συμβαίνει διά πάντων ἡ τῶν ἐνεργοῦντων ἐν Πνεύματι δύναμις.\n\n2. Ὁ γνώμῃ, φησίν, τῆς καθ᾿ ἁμαρτίαν καθαρεύων φθορᾶς, φθείρει τήν τῶν φθείρειν πεφυκότων φθοράν. Ἡ γάρ ἀφθαρσία τῆς προαιρέσεως τήν φθοράν συντηρεῖν τῆς φύσεως πέφυκεν ἄφθαρτον κατά πρόνοιαν, διά τῆς ἐν αὐτῇ τοῦ Πνεύματος χάριτος μή συγχωροῦσα ταῖς ἐναντίαις ποιότησιν αὐτήν δυναστεύεσθαι. 3. Ἐπειδή φύσεως, φησίν, καί χάριτος εἷς καί ὁ αὐτός οὐκ ἔστι λόγος, οὐκ ἔστιν ἀπορίας ἄξιον, πῶς τινες τῶν ἁγίων ποτέ μέν τῶν παθῶν ὑπερεῖχον, ποτέ δέ μᾶλλον ὑπέπιπτον πάθεσιν· γινωσκόντων ἡμῶν, ὅτι τό μέν θαῦμα τῆς χάριτος ἦν· τό δέ πάθος τῆς φύσεως.\n\n4. Ὀσμή ἦν ἀπό ζωῆς εἰς ζωήν ὁ Ἀπόστολος ὡς τούς πιστούς τῷ καθ᾿ ἑαυτόν παραδείγματι, διά πράξεως πρός τήν εὐωδίαν τῶν ἀρετῶν κινεῖσθαι παρασκευάζων ἤ τούς πειθομένους ( τῷ λόγῳ τῆς χάριτος ὡς κήρυξ ἀπό τῆς κατ᾿ αἴσθησιν ζωῆς εἰς τήν ἐν Πνεύματι μετάγων ζωήν· ὀσμήν δέ ἀπό θανάτου εἰς θάνατον, τοῖς ἀπό τοῦ θανάτου τῆς ἀγνοίας εἰς τόν τῆς ἀπιστίας ἐλάσασιν θάνατον, διδούς αὐτοῖς αἴσθησιν τῆς μενούσης αὐτούς κατακρίσεως. Ἤ πάλιν, ὀσμήν ἀπό ζωῆς εἰς ζωήν, τοῖς ἀπό πράξεως εἰς θεωρίαν ἀναγομένοις· ὀσμή δέ ἀπό θανάτου εἰς θάνατον, τοῖς ἀπό τοῦ νεκρῶσαι τῇ καθ᾿ ἁμαρτίαν ἀργίᾳ τά μέλη τά ἐπί τῆς γῆς, εἰς τήν τῶν ἐμπαθῶν νοημάτων τε καί φαντασιῶν ἐπαινουμένην μεταβαίνουσι νέκρωσιν. 5. Ὁ διά μιμήσεως, φησίν, τήν μνήμην ἔχων τῆς τῶν ἁγίων ἀναστροφῆς, τήν μέν τῶν παθῶν ἀποτίθεται νέκρωσιν·","english":"For it is then that the true manner of healings is naturally made manifest, whenever, by the faith of those who are being energized, the power of those who energize in the Spirit comes to pass through all things.\n\n2. He who, by his disposition, says he is pure from the corruption that is according to sin, destroys the destruction of those things that are naturally destructive. For the incorruption of the free choice naturally preserves the corruption of nature incorrupt by providence, through the grace of the Spirit within it, not permitting it to be dominated by the opposing qualities. 3. Since, he says, the principle of nature and of grace is not one and the same, it is not worthy of perplexity how some of the saints at one time prevailed over the passions, but at another time rather fell under the passions; since we know that the wonder was of grace, but the passion of nature.\n\n4. The Apostle was a fragrance from life to life, as by his own example he prepared the faithful to be moved through action toward the sweet savor of the virtues, or as a herald he led those who were persuaded by the word of grace from the life according to sense into the life in the Spirit; but a fragrance from death to death, to those who have driven from the death of ignorance to the death of unbelief, giving them a sense of the condemnation that abides with them. Or again, a fragrance from life to life, to those who are led up from action to contemplation; but a fragrance from death to death, to those who pass from having put to death by the idleness that is according to sin the members that are upon the earth, to the praised deadening of the passionate thoughts and imaginations. 5. He who, he says, has the memory of the conduct of the saints through imitation, puts away the deadening of the passions;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"τήν δέ τῶν ἀρετῶν ζωήν ἀποδέχεται. ΛΗ (38). ΠΕΡΙ ΤΗΣ ΠΡΟΣ ΤΟΝ ΚΥΡΙΟΝ ΕΡΩΤΗΣΕΩΣ ΤΩΝ ΣΑΔΔΟΥΚΑΙΩΝ. 38. ΕΡΩΤΗΣΙΣ ΛΗ'\n\nἎρα γὰρ ὡς ἔτυχεν οἱ Σαδδουκαῖοι τὸν ἀριθμὸν τῶν ἑπτὰ ἀδελφῶν εἶπαν ἐπὶ τῆς μιᾶς γυναικός, ἢ ἔχει τινὰ λόγον βαθύτερον; Εἰ δὲ ἔχει, τίνες ἐκεῖνοι καὶ τίς αὕτη;\n\nἈπόκρισις.\n\nΦασί τινες μὴ ἀλληγορεῖσθαι τῶν ἐν τῇ Γραφῇ ψεκτῶν προσώπων τοὺς λόγους. Πλήν, ἐπειδὴ κρεῖττον μᾶλλον φιλοπονεῖν καὶ τὸν Θεὸν ἀπαύστως αἰτεῖσθαι χορηγεῖν σοφίαν καὶ δύναμιν πρὸς τὸ πᾶσαν νοηθῆναι πνευματικῶς τὴν Γραφήν, ταῖς ὑμετέραις εὐχαῖς θαρρῶν, καὶ περὶ τοῦ παρόντος ἀπόρου τάδε φημί. Οἱ Σαδδουκαῖοί εἰσιν, κατὰ τὸν τῆς ἀναγωγῆς λόγον, οἱ τὸν αὐτοματισμὸν εἰσάγοντες δαίμονες ἢ λογισμοί, ἡ δὲ γυνή ἐστιν ἡ τῶν ἀνθρώπων φύσις, οἱ δὲ ἑπτὰ ἀδελφοὶ οἱ κατὰ καιροὺς ἀπὸ τοῦ αἰῶνος δοθέντες αὐτῇ παρὰ Θεοῦ πρὸς παιδαγωγίαν ( καὶ γένεσιν καρπῶν δικαιοσύνης νόμοι· οἷς ὡς ἀνδράσιν ὁμιλήσασα, παρ᾽ οὐδενὸς ἔσχεν υἱόν, οἷα τοῦ κατὰ δικαιοσύνην καρποῦ στειρεύουσα. Καὶ ἔστι πρῶτος νόμος ὁ ἐν τῷ παραδείσῳ δοθεὶς τῷ Ἀδάμ, δεύτερος ὁ τῷ αὐτῷ μετὰ τὸν παράδεισον δεδομένος ἐν ἐπιτιμίου τάξει, τρίτος ὁ κατὰ τὴν κιβωτὸν τῷ Νῶε δοθείς, τέταρτος ὁ τῆς περιτομῆς τῷ Ἀβραάμ, πέμπτος ὁ τῷ αὐτῷ περὶ τῆς προσαγωγῆς τοῦ Ἰσαάκ, ἕκτος ὁ κατὰ Μωσέα, καὶ ἕβδομος ὁ τῆς προαγορευτικῆς χάριτος ἤγουν προφητικῆς ἐπιπνοίας. Τῷ γὰρ Εὐαγγελίῳ οὔπω ἦν διὰ τῆς πίστεως ἁρμοσθεῖσα πρὸς συμβίωσιν ἡ φύσις ἀνδρὶ εἰς πάντας διαμένοντι τοὺς αἰῶνας.","english":"He accepts the life of the virtues. 38. Question 38: Concerning the Sadducees' question to the Lord.\n\nFor did the Sadducees mention the number of the seven brothers in connection with the one woman at random, or does it have some deeper meaning? And if it does, who are those men and who is this woman?\n\nAnswer.\n\nSome say that the words of the blameworthy persons in Scripture are not to be allegorized. Nevertheless, since it is better to labor diligently and to ask God unceasingly to grant wisdom and power for the whole of Scripture to be understood spiritually, trusting in your prayers, I say the following also concerning this present difficulty. The Sadducees, according to the sense of the anagogical interpretation, are the demons or the thoughts that introduce automatism, and the woman is the nature of human beings, and the seven brothers are the laws given to her by God at various times from the beginning of the age for her instruction and for the generation of the fruits of righteousness; having consorted with these as with husbands, she received a son from none of them, being barren of the fruit of righteousness. And the first law is the one given to Adam in paradise, the second the one given to the same man after paradise in the order of a penalty, the third the one given to Noah concerning the ark, the fourth the law of circumcision given to Abraham, the fifth the one given to the same man concerning the offering of Isaac, the sixth the law given through Moses, and the seventh the law of the predictive grace, that is, of prophetic inspiration. For nature had not yet been joined through faith to a husband who remains through all the ages, in accordance with the Gospel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"Τούτους οὖν προβάλλονται διαπαντὸς τῷ ἐν ἡμῖν λόγῳ διὰ τῶν λογισμῶν οἱ δαίμονες, εὐλογοφανῶς ἐκ τῶν γεγραμμένων καταγωνιζόμενοι τῆς πίστεως, καὶ διαποροῦντες ὡς· \"Εἴπερ νεκρῶν ἀνάστασίς ἐστι καὶ ἕτερόν τι εἶδος ζωῆς μετὰ τὴν παροῦσαν ἐκδέχεσθαι δεῖ, κατὰ ποῖον νόμον τῶν ἀπὸ τοῦ αἰῶνος δοθέντων πολιτεύσεται τῶν ἀνθρώπων ἡ φύσις;\" ἵνα, καθ᾽ ἕνα τῶν εἰρημένων εἰ φῶμεν, ἐπαγάγωσι φάσκοντες· \"Οὐκοῦν ματαία καὶ ἀνωφελὴς ἔσται πάλιν ἡ τῶν ἀνθρώπων ζωή, τῶν προτέρων μὴ ἀπηλλαγμένη κακῶν, εἴπερ ἐπὶ τοῖς αὐτοῖς πάλιν ἡ φύσις ἐρεσχεληθήσεται πράγμασιν\"· ὅπερ τὸν αὐτοματισμὸν εἰσάγει σαφῶς καὶ τῶν ὄντων ἐκβάλλει τὴν πρόνοιαν. Ἀλλ᾽ ὁ Κύριος καὶ σωτήριος λόγος ἀποφιμοῖ τοὺς τοιούτους δαίμονάς τε καὶ λογισμούς, τὴν κατὰ τὸ Εὐαγγέλιον ἐς ὕστερον φανησομένην τῆς φύσεως ἀφθαρσίαν ὑποφαίνων καὶ κατ᾽ οὐδένα τῶν προλαβόντων νόμων πολιτευσομένην δεικνὺς τὴν ἀνθρωπείαν φύσιν, θεωθεῖσαν ἤδη καὶ ἁρμοσθεῖσαν διὰ Πνεύματος αὐτῷ ( τῷ Λόγῳ καὶ Θεῷ, παρ᾽ οὗ καὶ εἰς ὃν τὴν ἀρχὴν τοῦ εἶναι καὶ τὸ τέλος εἴληφέ τε καὶ λήψεται. Εἰ δὲ καὶ τὰς ἑπτὰ χιλιάδας τῶν ἐτῶν ἤγουν αἰῶνας λαμβάνοι τις εἶναι τοὺς ἄνδρας, οἷς συνεγένετο τῶν ἀνθρώπων ἡ φύσις, οὐκ ἄνευ λόγου καὶ τῆς δεούσης λήψεται θεωρίας τὸν τόπον· ὧν οὐδενὸς τούτων ἔσται γυνὴ κατὰ τὴν μέλλουσαν ζωὴν ἡ φύσις, ὡς τῆς χρονικῆς τέλος λαβούσης φύσεως, καὶ ὀγδόου ἀνδρός, τοῦ ἀτελευτήτου καὶ πέρας οὐκ ἔχοντος αὐτὴν παραλαβόντος αἰῶνος. ΛΘ (39). ΠΕΡΙ ΤΩΝ ΤΡΙΩΝ ΗΜΕΡΩΝ ΑΣ ΠΡΟΣΕΜΕΙΝΑΝ ΟΙ ΟΧΛΟΙ ΤΩ ΚΥΡΙΩ. 39.","english":"These things, then, the demons continually set before the reason within us through our thoughts, plausibly from the Scriptures warring against the faith, and raising the puzzle: \"If there is a resurrection of the dead and another kind of life must be expected after the present one, according to which law of those given from the beginning of the age will the nature of men conduct its life?\" So that, if we should speak according to one of those mentioned, they may bring in the charge, saying: \"Then the life of men will be again vain and unprofitable, not having been released from the former evils, if indeed nature will be again bandied about in the same circumstances\" — which clearly introduces automatism and casts out providence from among beings. But the Lord and saving Word muzzles such demons and thoughts, hinting at the incorruption of nature that will appear afterward according to the Gospel, and showing that human nature will conduct its life according to none of the preceding laws, having already been deified and fitted together through the Spirit to Him, the Word and God, from whom and to whom it has received and will receive both the beginning of its being and its end. But if one should take the seven thousand years, that is, ages, to be the men with whom the nature of men consorted, he will receive the passage not without reason and the fitting contemplation; of none of these will nature be a wife in the life to come, since nature has received an end of time, and an eighth man, the endless and unending age, has taken it to himself. 39. Concerning the three days that the crowds waited for the Lord. 39.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"ΕΡΩΤΗΣΙΣ ΛΘ' Τίνες αἱ τρεῖς ἡμέραι ἃς προσμένουσι τῷ Κυρίῳ οἱ ὄχλοι ἐν τῇ ἐρήμῳ; Ἀπόκρισις.\n\nἩ ἔρημός ἐστιν ἡ φύσις τῶν ἀνθρώπων ἢ ὁ κόσμος οὗτος, ἐν ᾧ προσμένουσι τῷ λόγῳ τῆς ἀρετῆς καὶ τῆς γνώσεως οἱ διὰ τῆς πίστεως καὶ τῆς τῶν μελλόντων ἀγαθῶν ἐλπίδος κακοπαθοῦντες. Αἱ δὲ τρεῖς ἡμέραι εἰσί, καθ᾽ ἕνα τρόπον τῆς ἐπ᾽ αὐταῖς θεωρίας, αἱ τρεῖς δυνάμεις τῆς ψυχῆς, καθ᾽ ἃς προσμένουσι τῷ θείῳ Λόγῳ τῆς ἀρετῆς καὶ τῆς γνώσεως· τῇ μὲν ζητοῦντες, τῇ δὲ ποθοῦντες, τῇ δὲ\n\nὑπεραγωνιζόμενοι δέχονται τροφὴν ἄφθαρτον καὶ τὸν νοῦν πιαίνουσαν τὴν γνῶσιν τῶν γεγονότων.\n\nΚαθ᾽ ἕτερον δὲ τρόπον, τοὺς τρεῖς γενικωτέρους νόμους αἱ τρεῖς ἡμέραι σημαίνουσι, τὸν γραπτόν φημι καὶ τὸν φυσικὸν καὶ τὸν πνευματικὸν ἤγουν τὸν τῆς χάριτος. Πᾶς γὰρ νόμος οἰκείως ἑαυτῷ τῆς ἀνθρωπίνης φύσεως ὑπάρχει φωτιστικός, τοῦ φωτὸς ἔχων δημιουργὸν τὸν τῆς δικαιοσύνης ἥλιον. Ὡς γὰρ ἡλίου χωρὶς ἡμέραν γενέσθαι παντελῶς ἀμήχανον, οὕτω δίχα τῆς οὐσιώδους καὶ ὑφεστώσης σοφίας νόμος εἶναι δικαιοσύνης οὐ δύναται, τῆς ἐν ἑκάστῳ νόμῳ τὴν οἰκείαν ποιουμένης ἀνατολὴν καὶ τοὺς νοεροὺς τῶν ψυχῶν ὀφθαλμοὺς νοητοῦ φωτὸς ἐμπιπλώσης. ( Ὅπερ εἰδὼς Δαβὶδ ὁ μακάριός φησι· Λύχνος τοῖς ποσί μου ὁ νόμος σου καὶ φῶς ταῖς τρίβοις μου·","english":"QUESTION 39: What are the three days during which the crowds remain with the Lord in the desert? Answer.\n\nThe desert is the nature of human beings, or this world, in which those who endure hardship through faith and the hope of the good things to come remain with the word of virtue and knowledge. The three days, according to one mode of contemplation concerning them, are the three powers of the soul, by which they remain with the divine Word of virtue and knowledge: by one seeking, by another desiring, by another\n\ncontending earnestly, they receive food incorruptible and fattening the mind with the knowledge of created things.\n\nAccording to another mode, the three days signify the three more general laws—I mean the written, the natural, and the spiritual, that is, the law of grace. For every law is, in a manner proper to itself, illuminating of human nature, having as craftsman of its light the sun of righteousness. For just as it is altogether impossible for a day to come to be without the sun, so too without the essential and subsistent Wisdom a law of righteousness cannot exist, since it makes its own rising in each law and fills the noetic eyes of souls with intelligible light. (Knowing this, the blessed David says: Your law is a lamp to my feet and a light to my paths;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"λύχνον τὸν γραπτὸν καλέσας νόμον, ὡς τεχνικῶς τοῖς τῶν σωματικῶν συμβόλων αἰνιγμάτων τε καὶ τύπων διαφόροις συνθήμασι τὸ καυστικὸν φῶς τῆς τῶν παθῶν μοχθηρίας πυρσεύοντα τοῖς διὰ πράξεως κατὰ τῶν ἐναντίων δυνάμεων πλατύνουσι τῆς ψυχῆς τὰ διαβήματα, φῶς δὲ τὸν πνευματικὸν τῆς χάριτος νόμον, ὡς ἀτέχνως δίχα τῶν αἰσθητῶν συμβόλων τὰς αἰωνίους δεικνύοντα τρίβους· ἐν αἷς τὸν δρόμον ὁ θεωρητικὸς ποιούμενος νοῦς πρὸς τὸ ἀκρότατον τῶν ἀγαθῶν πέρας ἄγεται, τὸν Θεόν, μηδενὶ τῶν ὄντων ὁρίζων τῆς διανοίας τὴν κίνησιν. Ἀνέσπερον γὰρ τὸ φῶς ὑπάρχει τοῦ νόμου τῆς χάριτος, οὐκ ἔχον τὴν οἱανοῦν γνῶσιν τὰς αὐτοῦ παμφαεῖς ἀκτῖνας ὁρίζουσαν. Ἢ τυχὸν πόδας ἐκάλεσεν ὁ προφήτης ὅλον τοῦ κατὰ Θεὸν βίου τὸν δρόμον ἢ τὰς κατὰ ψυχὴν κινήσεις τῶν ἀγαθῶν λογισμῶν, ὁδηγουμένας καθάπερ λύχνῳ τῷ ἐν τῷ γράμματι τοῦ νόμου φωτί, τρίβους δὲ τοὺς κατὰ τὸν φυσικὸν νόμον τρόπους τῶν ἀρετῶν καὶ τοὺς κατὰ τὸν πνευματικὸν νόμον τῆς γνώσεως λόγους, τῇ παρουσίᾳ τοῦ Θεοῦ Λόγου δεικνυμένους καὶ πρὸς ἑαυτὴν τὴν φύσιν καὶ τὴν αἰτίαν δι᾽ ἀρετῆς τε καὶ γνώσεως ἐπανάγοντας.","english":"Having called the written law a lamp, because by the artificial and varied tokens of the riddles and types of bodily symbols it kindles the burning light of the wickedness of the passions for those who by action against the opposing powers widen the steps of the soul, and having called the spiritual law of grace a light, because without artifice, apart from sensible symbols, it shows the eternal paths; in which the contemplative intellect making its course is led to the highest end of goods, God, defining the movement of its thought by none of existing things. For the light of the law of grace is without evening, having no knowledge whatsoever that limits its all-shining rays. Or perhaps the prophet called \"feet\" the whole course of the life according to God, or the movements of the soul of good thoughts, guided as by a lamp by the light in the letter of the law, and \"paths\" the ways of the virtues according to the natural law and the principles of knowledge according to the spiritual law, shown by the presence of God the Word and leading nature itself and its cause back to itself through virtue and knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"Ταύτας τὰς τρεῖς ἡμέρας ἤγουν νόμους τῷ Θεῷ Λόγῳ προσμείναντες καὶ τοὺς ὑπὲρ ἑκάστου προθύμως ὑπομείναντες πόνους οἱ πρὸς σωτηρίαν τετραμμένην τὴν ἔφεσιν ἔχοντες οὐκ ἀπολύονται νήστεις, ἀλλὰ δέχονται τροφὴν δαψιλῆ τε καὶ θείαν, ὑπὲρ μὲν τοῦ γραπτοῦ νόμου τὴν τῶν παρὰ φύσιν παθῶν τελείαν ἀπαλλαγήν, ὑπὲρ δὲ τοῦ φυσικοῦ τὴν ἄπταιστον τῶν κατὰ φύσιν ἐνέργειαν, καθ᾽ ἣν ἡ ἀλληλοῦχος σχέσις συνίσταται, πᾶσαν ἀπωθουμένη τῆς φύσεως σκεδαστὴν ἑτερότητά τε καὶ διαίρεσιν, ὑπὲρ δὲ τοῦ πνευματικοῦ τὴν πρὸς αὐτὸν ἕνωσιν τὸν Θεόν, καθ᾽ ἥν, πάντων ἐκβάντες τῶν γενητῶν, τὴν ὑπὲρ φύσιν ( δέχονται δόξαν, δι᾽ ἧς ὁ Θεὸς μόνος ἐν αὐτοῖς ἀπαστράπτων γνωρίζεται. Ἔχετε δὲ περὶ τούτου πλατύτερον ἐν τοῖς Ἀπόροις εἰς τὸν περὶ τῆς ἁγίας Πεντηκοστῆς λόγον τοῦ ἁγίου Γρηγορίου.\n\nΣΧΟΛΙΑ 1. Λόγον, θυμόν, ἐπιθυμίαν λέγει. Τῷ γάρ λόγῳ ζητοῦμεν· τῇ ἐπιθυμίᾳ δέ, ποθοῦμεν τό ζητηθέν ἀγαθόν· τῷ δέ θυμῷ, ὑπεραγωνιζόμεθα. 2. Καί τάς δυνάμεις τῆς ψυχῆς κέκληκεν ἡμέρας, ὡς δεκτικάς τοῦ φωτός τῶν θείων προσταγμάτων· καί τούς τρεῖς γενικωτέρους νόμους, φωτιστικούς τῶν δεκτικῶν, δηλονότι τῶν ψυχῶν. Ὥσπερ γάρ τό φῶς ἐκάλεσεν ἡμέραν ἡ Γραφή τῆς Γενέσεως, φάσκουσα· Καί ἴδεν ὁ Θεός τό φῶς ὅτι καλόν, καί ἐκάλεσεν ὁ Θεός τό φῶς ἡμέραν· καί πάλιν τόν πεφωτισμένον ἀέρα, φήσασα· Καί ἐγένετο ἑσπέρα, καί ἐγένετο πρωΐ ἡμέρα μία· οὕτως οὐ μόνον τάς δυνάμεις τῆς ψυχῆς ἐκάλεσεν ἡμέρας, ἀλλά καί τούς ταύτας φωτίζοντας νόμους.","english":"These three days, that is, the laws, having remained with God the Word and having eagerly endured the labors for each one, those who have their desire turned toward salvation are not sent away fasting, but receive nourishment abundant and divine: for the written law, the complete release from the passions contrary to nature; for the natural law, the faultless operation of the things according to nature, by which the mutually successive relation is established, thrusting away all the dispersive otherness and division of nature; for the spiritual law, the union with God himself, according to which, having gone out from all created things, they receive the glory beyond nature, through which God alone, flashing forth in them, is known. You have fuller treatment of this in the Difficulties, in the discourse of Saint Gregory on holy Pentecost.\n\nSCHOLIA 1. He means reason, spiritedness, and desire. For by reason we seek; by desire we long for the good that has been sought; by spiritedness we struggle on its behalf. 2. And he has called the powers of the soul days, as being receptive of the light of the divine commandments; and the three more general laws, as illuminating those receptive of them, namely the souls. For just as Scripture in Genesis called the light day, saying, \"And God saw the light, that it was good, and God called the light day\"; and again the illumined air, saying, \"And there was evening, and there was morning, one day\"; so it called days not only the powers of the soul but also the laws that illuminate them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"Ἡ γάρ διόλου τούτων εἰς ἄλληλα περιχώρησις, τήν σύνθετον ποιεῖ τῶν ἀρετῶν ἡμέραν, μή διακρίνουσα τοῦ κατά τόν λόγον θείου φωτός, τάς ποιωθείσας αὐτῷ δι᾿ ὅλου δυνάμεις.\n\n3. Λύχνος ἐστί κατά ταυτόν ὁμοῦ καί φῶς ὁ τοῦ Θεοῦ Λόγος, ὡς καί φωτίζων τούς κατά φύσιν λογισμούς τῶν πιστῶν, καί ὡς καίων τούς παρά φύσιν, καί ὡς λύων τόν ζόφον τῆς κατ᾿ αἴσθησιν ζωῆς τοῖς διά τῶν ἐντολῶν πρός τήν ἐλπιζομένην ἐπειγομένοις ζωήν, καί ὡς κολάζων τῇ καύσει τῆς κρίσεως τούς ταύτης τῆς σκοτεινῆς τοῦ βίου νυκτός κατά γνώμην διά φιληδονίαν σαρκός ἀντεχομένους. 4. Ὁ νόμος, φησίν, μετὰ τῶν συμβόλων νοούμενος, λύχνος ἐστίν, διὰ πράξεως τῶν παθῶν φθείρων τὴν μοχθηρίαν, ( δίχα δὲ τῶν συμβόλων κατανοούμενος, φῶς ἐστιν, διὰ θεωρίας πρὸς τὴν θείαν ἀναβιβάζων ἐν χάριτι τοὺς ἀγομένους συγγένειαν.\n\n5. Ὁ μή πρός ἑαυτόν, φησί, πρότερον ἀναχθείς διά τῆς ἀποβολῆς τῶν παρά φύσιν παθῶν πρός τήν ἰδίαν αἰτίαν, ἤγουν τόν Θεόν, διά τῆς ἐν χάριτι τῶν ὑπέρ φύσιν ἀγαθῶν ἐπικτήσεως οὐκ ἀναχθήσεται. Τῶν γάρ πεποιημένων χωρισθῆναι δεῖ κατά διάνοιαν, τόν πρός Θεόν ἀληθῶς συναγόμενον. 6. Τοῦ μέν γραπτοῦ νόμου φησίν ἔργον ἐστίν ἡ τῶν παθῶν ἀπαλλαγή· φυσικοῦ δέ νόμου, ἡ κατ' ἰσοτιμίαν πρός πάντας ἀνθρώπους ἰσονομία· πνευματικοῦ δέ νόμου τελείωσις, ἡ πρός τόν Θεόν, ὡς ἔστιν ἀνθρώπῳ δυνατόν, ἐξομοίωσις. Μ (40). ΠΕΡΙ ΤΩΝ ΕΞ ΥΔΡΙΩΝ ΤΩΝ ΕΝ ΚΑΝΑ ΤΗΣ ΓΑΛΙΛΑΙΑΣ. 40. ΕΡΩΤΗΣΙΣ Μ' Τί σημαίνει ὁ ἀριθμὸς τῶν ἓξ ὑδριῶν τῶν ἐν τῷ γάμῳ τῷ ἐν Κανᾷ τῆς Γαλιλαίας;","english":"For the complete interpenetration of these into one another constitutes the composite day of the virtues, not separating from the divine light according to reason the powers that have been wholly conformed to it.\n\n3. The Word of God is at once both a lamp and a light: as enlightening the natural thoughts of the faithful, and as burning up those contrary to nature, and as dissolving the gloom of the life according to sense for those who hasten through the commandments toward the hoped-for life, and as punishing by the burning of judgment those who cling in will to this dark night of life because of the pleasure-loving flesh. 4. The law, he says, when understood together with its symbols, is a lamp, destroying wickedness through the practice of the passions; but when understood apart from the symbols, it is a light, raising those who are led, by grace, through contemplation to the divine kinship.\n\n5. He who has not first been led back to himself, he says, through the casting off of the passions contrary to nature, to his own cause—that is, to God—will not be led back through the acquisition, in grace, of the goods that are above nature. For the one who is truly gathered to God must be separated in thought from created things. 6. The work, he says, of the written law is the release from the passions; of the natural law, equity of equal honor toward all men; and the perfection of the spiritual law is assimilation to God, so far as is possible for man. 40. CONCERNING THE SIX WATERJARS AT CANA OF GALILEE. Question 40: What does the number of the six waterjars at the marriage in Cana of Galilee signify?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Ἀπόκρισις.\n\nὉ τὴν φύσιν τῶν ἀνθρώπων δημιουργήσας Θεός, ἅμα βουλήσει τὸ εἶναι αὐτῇ δέδωκεν, συνήρμοσεν αὐτῇ καὶ δύναμιν τῶν καθηκόντων ποιητικήν. Αἱ τοίνυν ἓξ ὑδρίαι ἡ κατὰ φύσιν ποιητικὴ τῶν θείων ἐντολῶν ἐστι δύναμις· ἧς κενώσαντες τὴν γνῶσιν οἱ ἄνθρωποι περὶ τὴν ματαίαν τῶν ὑλικῶν πραγμάτων σπουδήν, κενὴν τὴν τοιαύτην δύναμιν εἶχον καὶ ἄνυδρον, καὶ διὰ τοῦτο πῶς τῆς κακίας καθᾶραι τὸν ῥύπον οὐκ ᾔδεισαν. Ὁ γὰρ γνώσεως ἄμοιρος τὸν κατ᾽ ἀρετὴν ῥυπτικὸν τῆς κακίας οὐδαμῶς ἐπίσταται τρόπον, ἕως ἐλθὼν ὁ τῆς φύσεως δημιουργὸς Λόγος ἐπλήρωσε πρότερον τὴν προειρημένην ποιητικὴν τῶν καθηκόντων δύναμιν τῆς κατὰ φύσιν γνώσεως καὶ οὕτως μετέβαλεν ( εἰς οἶνον, φημὶ δὲ τὸν ὑπὲρ φύσιν τῆς γνώσεως λόγον, τόν τε νόμον καὶ λόγον τῆς φύσεως· ὃν οἱ πίνοντες τῆς τῶν ὄντων ἁπάντων ἐξίστανται φύσεως καὶ εἰς τὸν κρύφιον τῆς θείας ἐνδότητος ἀφίπτανται τόπον· καθ᾽ ὃν τὴν πασῶν ὑπερκειμένην τῶν γνώσεων εὐφροσύνην δέχονται καὶ ἀγαλλίασιν, τὸν καλὸν οἶνον, τουτέστι τὸν ποιητικὸν τῆς θεώσεως, πάντων ὕστερον τῶν κατὰ πρόνοιαν περὶ τὸ ἀνθρώπινον οἰκονομιῶν πίνοντες ἀπόρρητον λόγον. Εἰς δὲ τὸν ἓξ ἀριθμὸν ἡ ποιητικὴ τῆς φύσεως λαμβάνεται δύναμις, οὐ μόνον ὅτι ἐν ἓξ ἡμέραις ἐποίησεν ὁ Θεὸς τὸν οὐρανὸν καὶ τὴν γῆν, ἀλλ᾽ ὅτι καὶ μόνος τῶν ἐντὸς δεκάδος ἀριθμῶν ἐστι τελειότατος καὶ ἐκ τῶν ἰδίων συνιστάμενος μερῶν οὗτος ὁ ἀριθμός.","english":"Answer.\n\nGod, who created the nature of human beings, gave it existence at the same time by his will, and joined to it also a power capable of doing what is fitting. The six water-jars, then, are the natural power capable of doing the divine commandments; when human beings had emptied its knowledge in their vain zeal for material things, they held this power empty and waterless, and for this reason they did not know how to cleanse the filth of wickedness. For one who is without knowledge in no way understands the way of virtue that washes away the filth of wickedness, until the Word, the Creator of nature, came and first filled the aforementioned power capable of doing what is fitting with natural knowledge, and thus changed it into wine—I mean the supra-natural reason of knowledge, both the law and the reason of nature; those who drink it are transported beyond the nature of all things and fly to the hidden place of the divine gift, where they receive the gladness and exultation that surpasses all knowledges, drinking last of all, after all the providential dispensations concerning humanity, the good wine, that is, the reason productive of deification, ineffable. And the productive power of nature is taken to the number six, not only because in six days God made the heaven and the earth, but also because this number alone, of the numbers within the decade, is the most perfect and is composed of its own parts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"Χωρούσας δὲ τὰς ὑδρίας φησὶν ὁ λόγος ἀνὰ μετρητὰς δύο ἢ τρεῖς, ὡς τῆς κατὰ φύσιν πρακτικῆς δυνάμεως χωρούσας κατὰ μὲν τὴν φυσικὴν θεωρίαν, ὥσπερ δύο μετρητάς, τὴν ὅλην τῶν γεγονότων γνῶσιν, τῶν τε ἐξ ὕλης καὶ εἴδους σωματικῶν φύσεων, τῶν τε ἐξ οὐσίας καὶ συμβεβηκότος νοητῶν οὐσιῶν, ἤγουν τὴν τῶν σωμάτων καὶ ἀσωμάτων περιληπτικὴν γνῶσιν, κατὰ δὲ τὴν ἐφικτὴν τῇ φύσει θεολογικὴν μυσταγωγίαν, ὡς μετρητὰς τρεῖς, τὴν περὶ τῆς ἁγίας Τριάδος, ἤγουν Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, γνῶσιν καὶ φωταγωγίαν. Ὑμεῖς οὖν, ὡς γνωστικοί, τὸ λειπόμενον θεωρήσατε πῶς ἡ ποιητικὴ τῶν κρειττόνων γενικὴ τῆς φύσεως δύναμις εἰς ἓξ διαιρεῖται, καὶ αὐτοὺς γενικούς, τῶν ἀρετῶν τρόπους, καὶ τίς ἡ πρὸς τὴν καθόλου ποιητικὴν τῶν ἀρετῶν τῆς φύσεως\n\nδύναμίς ἐστιν ἡ καθόλου καὶ γενικωτέρα τῶν ἄλλων ἀρετή, καὶ εἰς ἓξ εἴδη, καὶ αὐτὰ γενικά, διαιρουμένη, ἵνα, τῇ δυνάμει τῆς φύσεως ἁρμοσθεῖσα, χωρηθῇ διὰ τῶν ἐκείνης τρόπων ἑξαχῶς εἰδοποιουμένη, τίνες δὲ πρὸς τούτοις οἱ τὸ ὕδωρ ἠντληκότες ( ὑπηρέται, τίς ὁ νυμφίος, τίς ἡ νύμφη, τίς ὁ ἀρχιτρίκλινος, τίς ἡ τῷ λόγῳ παρρησιαστικῶς ἀπαγγείλασα μήτηρ ὅτι οἶνον οὐκ ἔχουσιν. Ταῦτα γὰρ πάντα λείπεται πρὸς ἐξέτασιν τῷ μύστῃ καὶ μυσταγωγῷ τῶν θείων καὶ λόγων καὶ νοημάτων, εἴπερ πάντως τῷ τῆς ἀναγωγῆς κατὰ νοῦν ἥδεται τρόπῳ.","english":"The word says that the water-jars, holding two or three measures each, are the practical power according to nature, containing, in accordance with natural contemplation, as it were two measures: the whole knowledge of created things—both of bodily natures composed of matter and form, and of intelligible essences composed of substance and accident, that is, the comprehensive knowledge of bodies and incorporeals; and in accordance with the theological mystical initiation attainable by nature, as it were three measures: the knowledge and illumination concerning the Holy Trinity, that is, Father, Son, and Holy Spirit. You, then, as those who are gnostic, consider what remains: how the creative generic power of nature for things superior is divided into six, and these themselves generic, modes of the virtues, and what is the power that, in relation to the universal creative power of the virtues of nature, is the universal and more generic virtue than the others, and is divided into six species, these also generic, so that, fitted to the power of nature, it may be contained, being formed sixfold through its modes. And besides these, who are those who have drawn the water (the servants), who is the bridegroom, who is the bride, who is the chief steward, who is the mother who boldly declared in word that they have no wine. For all these things remain for examination by the mystic and initiator of the divine words and meanings, if indeed he altogether delights in the mode of ascent according to the intellect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"Πλὴν ἵνα μὴ παντελῶς ἐπὶ τοῦ παρόντος ἄφωνος καταλειφθεὶς ἡμῖν ὁ περὶ τούτων οἰχήσεται λόγος, μὴ διδοὺς τοῖς καλῶς πεινῶσι κἂν ἀπὸ μέρους τὴν πνευματικὴν πανδαισίαν, ἐρῶ κατὰ δύναμιν, οὐχ ὅλην ἀποκαλύπτειν ἐπαγγελλόμενος τὴν ἐν τοῖς εἰρημένοις διάνοιανἀσθενὴς γὰρ πρὸς περίληψιν τῶν ἐν τούτοις νοητῶν θεαμάτων ὁ ἐμὸς καθέστηκε νοῦς ἀλλ᾽ ὅσην ἡ τῆς ἐμῆς διανοίας χωρεῖν πέφυκε δύναμις. Γενικωτάτην οὖν τῶν ἀρετῶν φασιν εἶναι τὴν ἀγάπην, τὴν δὲ ταύτης ποιητικὴν γενικωτάτην τῆς φύσεως δύναμίν φασιν εἶναι τὸν λόγον· ὅς, τῆς οἰκείας ἀπρὶξ ἐπιλαβόμενος αἰτίας, ἐνεργούμενος εἰς ἓξ διακρίνεται γενικωτέρους τρόπους περιληπτικοὺς τῶν οἷς ὁ τῆς ἀγάπης διακρίνεσθαι πέφυκε λόγος εἰδῶν, πεινῶντας καὶ διψῶντας καὶ ξένους καὶ γυμνοὺς ἀσθενοῦντάς τε καὶ τοὺς ἐν φυλακῇ περιποιούμενος σωματικῶς τε καὶ πνευματικῶς. Οὐ γὰρ μόνοις τοῖς σώμασιν ὁ τῆς ἀρετῆς περιγράφεται λόγος, οὐδὲ περὶ μόνην τὴν αἴσθησιν ἡ τῆς φύσεως καταγίνεται δύναμις. Εἰδοποιὸς οὖν τῆς γενικωτάτης καθέστηκεν ἀρετῆς ἡ γενικωτάτη τῆς φύσεως δύναμις, τοῖς οἰκείοις ἓξ τρόποις εἰς εἴδη τοσαῦτα τὴν ἀρετὴν διακρίνουσα, δι᾽ ὧν ἡ φύσις ἑνοῦται τῷ τῆς γνώμης μοναδικῷ, τὸν ἐν πᾶσιν ἰσοτίμως ἀδιαίρετον τῆς πλάσεως δεικνῦσα λόγον, ἐν τῷ ποιεῖν εὖ καὶ πάσχειν πρὸς ἑαυτὸν συναγόμενον·","english":"Nevertheless, so that the discourse concerning these things may not be left entirely voiceless for us at present and depart, granting to those who hunger well even in part the spiritual banquet, I shall speak according to my ability, not promising to reveal the whole meaning contained in what has been said—for my mind is weak for the comprehension of the intelligible visions in these things—but only as much as the power of my understanding is naturally able to contain. They say, then, that love is the most generic of the virtues, and that the most generic power of nature is the word that produces it; and this word, having grasped its own cause, when energized is divided into six more generic modes, comprehending the forms by which the word of love is naturally distinguished—caring for the hungry and thirsty, strangers, the naked, the sick, and those in prison, both bodily and spiritually. For the word of virtue is not circumscribed by bodies alone, nor does the power of nature occupy itself with sense perception alone. The most generic power of nature, then, is the form-giver of the most generic virtue, distinguishing virtue by its own six modes into as many forms, through which nature is united to the singularity of the will, showing the word of creation to be equally honored and undivided in all things, gathered to itself in doing good and in suffering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"ὃν ἐρρωμένον ἐπαναλαβὼν διὰ τῶν καθηκόντων πόνων ὁ νοῦς πάσας περιτέμνει τῆς φύσεως τὰς ὑπερβολὰς καὶ τὰς ἐλλείψεις, ἃς ἡ φιλαυτία τῆς ἑκάστου γνώμης ἐπινοήσασα τὴν ἡμερωτάτην ἐθηρίωσε φύσιν καὶ τὴν μίαν οὐσίαν εἰς πολλὰς καὶ ἀντιθέτους, οὐδὲν δὲ χεῖρον εἰπεῖν, ( καὶ φθαρτικὰς ἀλλήλων κατέτεμε μοίρας, καὶ τὴν σταθερὰν μεσότητα φέρων δείκνυσιν, καθ᾽ ἣν τῶν ἀρετῶν οἱ νόμοι κατὰ φύσιν ἐξ ἀρχῆς θεόθεν ἐγράφησαν. Καὶ τοῦτο τυχὸν παραδεικνὺς τὸ μυστήριον ὁ Λόγος τὰς ἓξ ὑδρίας εἰσάγει κενὰς καὶ ἀνύδρους, ὑποφαινούσας τῆς κατὰ φύσιν γενικωτάτης δυνάμεως τὴν περὶ τὸ καλὸν ἀπραξίαν. Οὕτω μὲν οὖν ἡ κατὰ φύσιν γενικωτάτη δύναμις, εἰς ἓξ διαιρουμένη κατὰ τὴν πρᾶξιν τρόπους, εἰς εἴδη τοσαῦτα μορφοῖ τὴν γενικωτάτην τῶν ἀρετῶν, ὅλην ὅλη περιλαμβάνουσα· καθ᾽ ἣν γενομένη, τὸν ἑαυτῆς γενικώτατον δέχεται νόμον ἡ φύσις ἄπταιστον τῆς ἀληθείας κριτήν, ὃν ὁ λόγος προσηγόρευσεν ἀρχιτρίκλινον, διεγνωκότα σαφῶς ὅτι τὸν καλὸν οἶνον, ὃν ὕστερον διὰ τῆς ἰδίας παρουσίας ὁ Λόγος ἐκέρασεν, ἔδει κατ᾽ ἀρχὰς πρῶτον πιεῖν καὶ μεθυσθῆναι τὴν ἀνθρωπείαν φύσιν, λέγω δὲ τὸν περὶ Θεοῦ κρείττονα καὶ ὑψηλότερον Λόγον, καὶ οὕτως ὕστερον, καθάπερ οἴνους, τοὺς ὅσον πρὸς τὸν πρῶτον Λόγον ἥττονας, τῶν γεγονότων μυηθῆναι λόγους. Δικαιότατον γὰρ ἦν, ὡς ἀληθῶς καὶ πρεπωδέστατον τὸν δι᾽ ὃν γέγονε λόγον μυηθῆναι πρότερον τὴν φύσιν, καὶ οὕτως ὕστερον ζητῆσαι τῶν δι᾽ αὐτὴν γενομένων τοὺς λόγους.","english":"Taking it up again when it has been strengthened through the labors that are fitting, the mind circumcises all the excesses and deficiencies of nature, which self-love, having devised them from each person's own disposition, turned the gentlest nature into a beast and cut the one essence into many parts, both opposed to one another and—nothing worse can be said—destructive of one another, and it brings forward and shows the stable mean, according to which the laws of the virtues were written by God from the beginning according to nature. And perhaps hinting at this mystery, the Logos introduces the six jars, empty and waterless, indicating the inactivity toward the good of the most generic natural power. Thus, then, the most generic power according to nature, divided into six modes according to practice, is formed into that many species of the most generic virtue, encompassing the whole by the whole; and when nature has come to be according to it, it receives its own most generic law, the unerring judge of truth, which the Logos called the chief steward, who clearly recognized that the good wine, which the Logos later mixed through his own presence, human nature had first to drink and become drunk with at the beginning—I mean the better and higher Logos concerning God—and thus later, like wines, to be initiated into the logoi of created things, those inferior to the first Logos. For it was most just, as truly also most fitting, that nature be first initiated into the Logos through whom it came to be, and thus later seek the logoi of the things that came to be for its sake.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"Οἱ ἠντληκότες δὲ τὸ ὕδωρ εἰσὶν οἱ διάκονοι τῆς τε Παλαιᾶς καὶ τῆς Καινῆς Διαθήκης, φημὶ δὲ τοὺς ἁγίους πατριάρχας καὶ τοὺς νομοθέτας καὶ τοὺς στρατηγοὺς τοὺς κριτάς τε καὶ τοὺς βασιλεῖς καὶ τοὺς προφήτας καὶ τοὺς εὐαγγελιστὰς καὶ ἀποστόλους, δι᾽ ὧν ἠντλήθη τὸ ὕδωρ τῆς γνώσεως καὶ ἀπεδόθη τῇ φύσει πάλιν· ὅπερ μετέβαλεν εἰς τὴν τῆς θεώσεως χάριν ὁ τὴν φύσιν ὡς ἀγαθὸς δημιουργήσας καὶ θεώσας διὰ φιλανθρωπίαν τῇ χάριτι Λόγος. Εἰ δὲ καὶ τοὺς κατὰ φύσιν ἐπιστημονικούς τε καὶ εὐσεβεῖς λογισμοὺς εἴποι τις εἶναι διακόνους, ἐκ τῆς τῶν\n\nὄντων διακοσμήσεως κελεύσει τοῦ Λόγου ἀντλοῦντας τὸ ὕδωρ τῆς γνώσεως, οὐ διαπέπτωκεν, ὡς οἶμαι, τῆς ἀληθείας.\n\n( Νυμφίος δὲ προδήλως ἐστὶν ὁ ἀνθρώπινος νοῦς, ὡς νύμφην ἀγόμενος πρὸς συζυγίαν τὴν ἀρετήν· ὧν τιμῶν τὴν συμβίωσιν παραγίνεται προθύμως καλούμενος ὁ Λόγος, διασφίγγων αὐτῶν τὴν τοῦ πνευματικοῦ γάμου συναλλαγὴν καὶ τῷ ἰδίῳ οἴνῳ πνευματικῶς διαθερμαίνων αὐτῶν πρὸς πνευματικὴν πολυγονίαν τὴν ἔφεσιν.","english":"Those who have drawn the water are the ministers of both the Old and the New Testament—I mean the holy patriarchs, the lawgivers, the commanders, the judges, the kings, the prophets, the evangelists, and the apostles—through whom the water of knowledge was drawn and given back again to nature; which water the Logos, who as good created and deified nature through his love for humanity, changed into the grace of deification. But if someone should say that the natural scientific and pious thoughts are also ministers, drawing the water of knowledge from the ordering of beings at the command of the Logos, this has not, I think, fallen short of the truth.\n\n(The bridegroom is plainly the human mind, led as a bride to union with virtue; honoring their life together, the Logos comes eagerly when called, binding tight their fellowship of spiritual marriage and spiritually warming their desire toward spiritual fruitfulness with his own wine.)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Μήτηρ δὲ τοῦ Λόγου καθέστηκεν ἡ ἀληθὴς καὶ ἀμόλυντος πίστις. Ὡς γὰρ τῆς τεκούσης αὐτὸν κατὰ σάρκα μητρός, ὡς Θεός, ὑπάρχει κατὰ φύσιν δημιουργὸς ὁ Λόγος, ἣν ἐποιήσατο μητέρα διὰ φιλανθρωπίαν, ἐξ αὐτῆς ὡς ἄνθρωπος γεννηθῆναι καταδεξάμενος, οὕτως ἐν ἡμῖν πρότερον τὴν πίστιν δημιουργῶν ὁ Λόγος ὕστερον γίνεται τῆς ἐν ἡμῖν πίστεως υἱός, ἐξ αὐτῆς κατὰ τὴν πρᾶξιν ταῖς ἀρεταῖς σωματούμενος, δι᾽ ἧς πάντα διανύομεν, παρὰ τοῦ Λόγου λαμβάνοντες τὰ πρὸς σωτηρίαν χαρίσματα. Χωρὶς γὰρ τῆς πίστεως, ἧς καὶ Θεὸς κατὰ φύσιν ὑπάρχει καὶ Υἱὸς κατὰ χάριν ὁ Λόγος, οὐδεμίαν ἔχομεν παρρησίαν τὰς πρὸς αὐτὸν ποιεῖσθαι δεήσεις.\n\nἈλλὰ γένοιτο διαπαντὸς ἡμᾶς τε τὸν τοιοῦτον συγκροτεῖν γάμον, καὶ μετὰ τῆς ἰδίας μητρὸς παραγίνεσθαι τὸν Ἰησοῦν, ἵνα τὴν ἀπορρυεῖσαν ἡμῶν διὰ τὴν ἁμαρτίαν ἀποκαταστήσῃ γνῶσιν, καὶ μεταβάλῃ ταύτην πρὸς τὴν ἐξοικίζουσαν τὸν νοῦν τῆς τῶν ὄντων γενέσεως θέωσιν, τὴν στομοῦσαν καὶ οἱονεὶ νευροῦσαν πρὸς ἀτρεψίαν, καθάπερ ὕδωρ τονούμενον οἴνου ποιότητι, τὴν γνῶσιν τῆς φύσεως. ΣΧΟΛΙΑ 1. Δύναμιν λέγει, τήν οὐσιωδῶς μέν κατεσπαρμένην τῇ φύσει πρός ἀρετῶν ἐνέργειαν κίνησιν, γνωμικῶς δέ πρός τήν τοῦ κεκτημένου βούλησιν, κατά τήν χρῆσιν ἐκφαινομένην.","english":"The true and undefiled faith is the mother of the Word. For just as, as God, the Word is by nature the creator of the mother who bore him according to the flesh—the mother he made for himself through love of humanity, deigning to be born from her as a man—so too, creating faith in us first, the Word later becomes the son of the faith that is in us, being embodied through it in the virtues according to practice, through which we accomplish all things, receiving from the Word the gifts that lead to salvation. For without faith—of which the Word is by nature God and by grace Son—we have no boldness to make our petitions to him.\n\nBut may it be granted that we always bring about such a marriage, and that Jesus comes with his own mother, so that he may restore the knowledge in us that has flowed away because of sin, and transform it toward the deification that drives the mind out of the generation of beings, the deification that sharpens and, as it were, strengthens our knowledge of nature toward immutability, just as water is strengthened by the quality of wine. SCHOLIA 1. He calls \"power\" the motion toward the activity of virtues that is substantially sown in nature, but is manifested according to use in accordance with the will of the one who possesses it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"2. Τήν κενωθεῖσαν τῆς δοθείσης γνώσεως φύσιν, γενόμενος ἄνθρωπος ὁ τοῦ Θεοῦ Λόγος, πάλιν ἐπλήρωσε γνώσεως· καί στομώσας πρός ἀτρεψίαν, οὐ φύσει, ποιότητι δέ ταύτην ἐθέωσεν, ἀνελλιπῶς αὐτήν τῷ οἰκείῳ χαρακτηρίσας Πνεύματι, ( καθάπερ ὕδωρ οἴνου ποιότητι πρός τόνον μετακεράσας. Διά τοῦτο γάρ καί γίνεται κατ᾿ ἀλήθειαν ἄνθρωπος, ἵνα κατά χάριν ἡμᾶς καταστήσῃ θεούς. 3. Καλόν οἶνον λέγει τόν πρός θέωσιν ἐκστατικόν τῆς φύσεως λόγον· ὅν ἡ παράβασις μέν τῷ Ἀδάμ πιεῖν οὐ συνεχώρησεν· αὐτός δέ χάριτι διά φιλανθρωπίαν ὡς Θεός ἑαυτόν κενώσας, ὕστερον διά τῆς σαρκώσεως, ὡς οἶδεν μόνος αὐτός, κατέστησεν πότιμον. Αὐτός γάρ ἐστι καί πρόνοια, ὡς συνοχή τῶν ὄντων· καί προνοίας Λόγος, ὡς μέθοδος τῆς τῶν προνοουμένων ἰατρείας· καί προνοητής, ὡς πάντα τοῖς ἑαυτῶν τοῦ εἶναι λόγοις συνέχων. 4. Τῆς μέν τῶν σωματικῶν καί ἀσωμάτων γνώσεως δεκτική κατά φύσιν ἐστίν ἡ τοῦ νοῦ δύναμις, φησίν· τῆς δέ τῆς ἁγίας Τριάδος κατά μόνην τήν χάριν δέχεται τάς ἐμφάσεις, ὅτι ἔστι μόνον πιστεύουσα· ἀλλ᾿ οὐ, τίποτε κατ᾿ οὐσίαν ἐστί, ζητεῖν αὐθαδιζομένη.","english":"2. The nature that had been emptied of the knowledge given to it, the Word of God, having become man, filled again with knowledge; and having sharpened it toward immutability, he deified it not by nature but by quality, having marked it completely with his own Spirit, just as he blended water into wine by quality toward intensity. For this reason he truly becomes man, so that he might make us gods by grace. 3. He calls good wine the reason that is ecstatic from nature toward deification; which transgression did not permit Adam to drink; but he himself, by grace through love of humanity, having emptied himself as God, later through the incarnation, as he alone knows, made it drinkable. For he himself is also providence, as the cohesion of beings; and the Word of providence, as the method of the healing of those who are provided for; and the provider, as one who holds all things together by their own reasons for being. 4. The power of the mind, he says, is by nature receptive of the knowledge of corporeal and incorporeal things; but it receives the impressions of the Holy Trinity by grace alone, because it is only believing; but it does not presume to seek what anything is in essence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"5. Ὅτι καί ἡ καθ᾿ ὅλου δύναμιν τῆς φύσεως, εἰς ἕξ διαιρεῖται τρόπους καί ἐνεργείας· καί ἡ καθ᾿ ὅλου ἀγάπη, εἰς ἕξ ἀρετῶν εἴδη μερίζεται. Πεῖναν γάρ, καί δίψαν, καί γύμνωσιν, καί ξενιτείαν, καί ἀσθένειαν, καί φυλακήν, τῶν τούτοις κατειλημμένων, εἴτε σωματικῶς, εἴτε πνευματικῶς ὁ παραμυθούμενος, τήν ἐκ τῶν ἕξ ἀρετῶν συνισταμένην πεπλήρωκεν πρός τε τόν Θεόν καί τόν πλησίον ἀγάπην· ὡς μόνῳ Θεῷ πεποιωμένην τῆς ψυχῆς διατηρήσας τήν ἔφεσιν. 6. Αἰτίαν τοῦ Λόγου φησί τόν Θεόν· ὅν ζητεῖν, τοῦ λόγου τήν δύναμιν ὁ ἄνθρωπος εἴληφεν.\n\n7. Εἰς ταῦτα τὸ τῆς ἀγάπης διαιρεῖται χρῆμα, ἐν οἷς καὶ συνίσταται.\n\n8. Ὁ κατ᾿ ἀρετήν τῇ γνώμῃ, φησίν, ἴσος πρός πάντας γενόμενος, ἀπροσωπόληπτον ἐν ἑαυτῷ δείκνυσι τόν Θεόν, ὥσπερ πάντων καθ᾿ ἕνα καί τόν αὐτόν Λόγον μίαν δημιουργήσαντα τήν φύσιν, οὕτω καί πᾶσι νομοθετήσαντα μίαν τῆς ( γνώμης τήν κίνησιν, καθ᾿ ἥν ὁ δοκῶν ἐσκορπίσθαι τῆς φύσεως συνάγεσθαι πέφυκε λόγος.\n\n9. Μεσότητα λέγει τήν ἀπηλλαγμένην μέν τῶν παρά φύσιν παθῶν, οὔπω δέ τῶν ὑπέρ φύσιν ἀγαθῶν ἐπειλημμένην κατάστασιν. Ἰσονομοῦσαν γάρ τῇ φύσει τήν γνώμην δείκνυσι, μηδέν ἔχουσαν αὐτοῤῥεπές, καί τῷ λόγῳ τῆς φύσεως ἀντιφερόμενον· καί διά τοῦτο πάντας ἀνθρώπους ἕνα γινώσκουσαν, ἅτε δή βίβλον θεόγραφον ἔχουσαν τόν νόμον τῆς φύσεως.","english":"5. That also the power of nature in its universal aspect is divided into six modes and activities; and love in its universal aspect is divided into six forms of virtue. For the one who comforts those seized by these things—whether bodily or spiritually—by hunger, and thirst, and nakedness, and exile, and sickness, and imprisonment, has fulfilled the love that consists of the six virtues, both toward God and toward neighbor; having preserved the soul's desire as one made qualitative for God alone. 6. He says that God is the cause of the Word; whom man has received the power of the Word to seek.\n\n7. Into these things the substance of love is divided, in which it also consists.\n\n8. He says that the one who by virtue is equal in disposition toward all has shown in himself the God who is no respecter of persons, just as the one and the same Word, having created one nature for all individually, so also legislated for all one motion of disposition, according to which the principle that appears to be scattered by nature is naturally gathered together.\n\n9. He calls mediocrity the state that is freed from the passions contrary to nature, but has not yet attained the goods that are above nature. For it shows the disposition as equal in law to nature, having nothing self-willed and opposed to the principle of nature; and for this reason knowing all men as one, inasmuch as it has the law of nature as a God-written book.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"10. Ὅτι φυσικόν ἔχομεν κριτήριον τόν κατά φύσιν νόμον, διδάσκοντα ἡμᾶς, ὅτι πρό τῆς ἐν ὅλοις σοφίας ἔδει πρός τήν τοῦ Ποιητοῦ τῶν ὅλων μυσταγωγίαν ἡμῶν κινηθῆναι τήν ἔφεσιν.\n\n11. Πίστις, ἡ τοῦ Λόγου Μήτηρ, κατά τήν ἀναγωγήν· ἥτις δημιουργουμένη πρότερον, γεννᾷ σωματούμενον ὕστερον ταῖς ἀρεταῖς τόν αὐτήν δημιουργήσαντα Λόγον.\n\nΜΑ (41). ΠΕΡΙ ΤΩΝ ΠΕΝΤΕ ΑΝΔΡΩΝ ΤΗΣ ΣΑΜΑΡΕΙΤΙΔΟΣ. 41. ΕΡΩΤΗΣΙΣ ΜΑ' Τίς ὁ λόγος τῶν πέντε ἀνδρῶν τῆς Σαμαρείτιδος, καὶ τοῦ ἕκτου καὶ μὴ ὄντος ἀνδρός;\n\nἈπόκρισις.\n\nΚαὶ ἡ Σαμαρεῖτις γυνή, καὶ ἡ τοὺς ἑπτὰ λαβοῦσα, κατὰ τοὺς Σαδδουκαίους, πρὸς γάμον ἀδελφούς, καὶ ἡ αἱμόρρους, καὶ ἡ πρὸς γῆν συγκύπτουσα, καὶ ἡ θυγάτηρ Ἰαείρου, καὶ ἡ Συροφοινίκισσα καὶ τὴν καθόλου τῶν ἀνθρώπων φύσιν καὶ τὴν τοῦ καθέκαστον ἀνθρώπου ψυχὴν δηλοῦσιν, ἑκάστη κατὰ τὴν ὑποκειμένην τοῦ πάθους διάθεσιν σημαίνουσα καὶ τὴν φύσιν καὶ τὴν ψυχήν. Οἷον, ἡ μὲν τῶν Σαδδουκαίων γυνή ἐστιν ἡ φύσις ἢ ἡ ψυχή, ἡ πᾶσι μὲν τοῖς ἀπὸ τοῦ αἰῶνος δοθεῖσι θείοις νόμοις ἀγόνως συνοικήσασα, τὴν δὲ τῶν μελλόντων προσδοκίαν οὐκ ἀποδεχομένη. Ἡ δὲ αἱμόρρους ὡσαύτως ἡ φύσις ἐστὶ καὶ ἡ ψυχή, τὴν δοθεῖσαν αὐτῇ πρὸς γένεσιν ἔργων δικαιοσύνης καὶ ( λόγων τοῖς πάθεσι πρὸς τὴν ὕλην διαρρέουσα δύναμιν. Ἡ δὲ Συροφοινίκισσα ἡ αὐτὴ φύσις ἐστὶ καὶ ἡ τοῦ καθέκαστον ψυχή, ὡς θυγατέρα τὴν διάνοιαν ἐπαχθῶς τῇ φιλίᾳ τῆς ὕλης ἐξ ἀμηχανίας ἐπιληπτικῶς διαρρησσομένην ἔχουσα. Ἡ δὲ θυγάτηρ Ἰαείρου ὁμοίως ἡ κατὰ τὸν νόμον φύσις τε καὶ ψυχή, παντελῶς ἀποθανοῦσα τῇ ἀπραξίᾳ τῶν νομικῶν ἐντολῶν καὶ ἀνενεργησίᾳ τῶν θείων προσταγμάτων.","english":"10. That we have a natural criterion, the law according to nature, which teaches us that before the wisdom that is in all things, our desire had to be moved toward the mystical initiation of the Maker of all things.\n\n11. Faith, the Mother of the Word, in the anagogical sense; which, being created first, later gives birth, embodied through the virtues, to the Word who created it.\n\nMA (41). CONCERNING THE FIVE HUSBANDS OF THE SAMARITAN WOMAN. 41. QUESTION 41: What is the meaning of the five husbands of the Samaritan woman, and of the sixth, who was not a husband?\n\nAnswer.\n\nBoth the Samaritan woman, and the woman who took seven brothers in marriage according to the Sadducees, and the woman with the hemorrhage, and the woman bent toward the ground, and the daughter of Jairus, and the Syrophoenician woman, signify both the universal nature of human beings and the soul of each individual human being, each one indicating both the nature and the soul according to the underlying disposition of the passion. For example, the woman of the Sadducees is the nature or the soul, which lived barrenly with all the divine laws given from the beginning of the age, but did not accept the expectation of things to come. And the woman with the hemorrhage is likewise the nature and the soul, letting drain away through the passions toward matter the power given to it for the generation of works and words of righteousness. And the Syrophoenician woman is the same nature and the soul of each individual, having as a daughter the mind, which is grievously torn apart epileptically by helplessness in its friendship with matter. And the daughter of Jairus is likewise the nature and soul according to the law, utterly dead through the non-performance of the legal commandments and the inactivity of the divine ordinances.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"Ἡ δὲ συγκύπτουσα γυνή ἐστιν ἡ φύσις ἢ ἡ ψυχὴ ἡ πρὸς τὴν ὕλην τὴν περὶ πρᾶξιν νοερὰν δύναμιν ὅλην διὰ τῆς ἀπάτης τοῦ διαβόλου ἐπικάμψασα. Ἡ δὲ Σαμαρεῖτις, ὡσαύτως ταῖς προλαβούσαις γυναιξί, τὴν φύσιν δηλοῖ ἢ τὴν τοῦ καθέκαστον ψυχήν, δίχα τοῦ προφητικοῦ χαρίσματος πᾶσι συνοικήσασα, καθάπερ ἀνδράσι, τοῖς δοθεῖσι τῇ φύσει νόμοις· ὧν πέντε μὲν ἦσαν παρελθόντες, ὁ ἕκτος δέ, κἂν παρῆν, ἀλλ᾽ οὐκ ἦν ἀνὴρ τῆς φύσεως ἢ τῆς ψυχῆς, μὴ γεννῶν ἐξ αὐτῆς τὴν σῴζουσαν εἰς τὸ παντελὲς δικαιοσύνην. Ἔσχεν οὖν πρῶτον νόμον ἡ φύσις, ὡς ἄνδρα, τὸν ἐν τῷ παραδείσῳ· δεύτερον τὸν μετὰ τὸν παράδεισον· τρίτον τὸν ἐν τῷ κατακλυσμῷ ἐπὶ τοῦ Νῶε· τέταρτον τὸν τῆς περιτομῆς ἐπὶ τοῦ Ἀβραάμ· πέμπτον τὸν τῆς προσαγωγῆς τοῦ Ἰσαάκ. Τούτους λαβοῦσα πάντας ἡ φύσις ἀπεβάλετο, θανόντας τῇ κατ᾽ αὐτὴν ἀκαρπίᾳ τῶν ἔργων τῆς ἀρετῆς. Ἕκτον δέ, τὸν διὰ Μωσέως, εἶχε νόμον ὡς οὐκ ἔχουσα, ἢ διὰ τὸ μὴ ποιεῖν τὴν κατ᾽ αὐτὸν διατεταγμένην δικαιοσύνην, ἢ διὰ τὸ μέλλειν αὐτὴν πρὸς ἕτερον, ὡς ἄνδρα, νόμον μεταβήσεσθαι, τὸ Εὐαγγέλιον, ὡς τοῦ νόμου μὴ δι᾽ αἰῶνος δοθέντος τῇ","english":"The woman who was bent over is nature or the soul, which has bent its whole noetic power toward matter and toward practical activity through the deceit of the devil. And the Samaritan woman, just as the women who came before her, signifies nature or the soul of each individual, which, apart from the prophetic gift, has lived with all the laws given to nature as with husbands; of these, five had passed away, and the sixth, even if it was present, was not a husband of nature or of the soul, since it did not beget from it the righteousness that saves completely. Nature therefore first had as a husband the law in paradise; second, the law after paradise; third, the law at the flood in the time of Noah; fourth, the law of circumcision in the time of Abraham; fifth, the law of the offering of Isaac. Nature, having received all these, cast them aside, since they had died through its own unfruitfulness in the works of virtue. And it had the sixth law, the one through Moses, as though it did not have it—either because it did not perform the righteousness ordained by it, or because it was going to pass over to another law as a husband, the Gospel, since the law was not given to it forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"φύσει τῶν ἀνθρώπων, ἀλλ᾽ ἐπ᾽ οἰκονομίᾳ παιδαγωγούσῃ πρὸς τὸ μεῖζόν τε καὶ μυστικώτερον· καθ᾽ ὃ σημαινόμενον οἶμαι τὸν Κύριον φάναι πρὸς τὴν Σαμαρεῖτιν γυναῖκα· καὶ νῦν ὃν ἔχεις οὐκ ἔστι σός. Ἤιδει γὰρ εἰς τὸ Εὐαγγέλιον τὴν φύσιν μετενεχθήσεσθαι. Διὸ καὶ περὶ ἕκτην ὥραν, ὅτε μάλιστα πανταχόθεν ἡ ψυχὴ περιλάμπεται ταῖς ἀκτῖσι τῆς γνώσεως διὰ τὴν πρὸς αὐτὴν τοῦ Λόγου παρουσίαν, ( τῆς ἐν νόμῳ σκιᾶς ἀπογενομένης, αὐτῇ διελέγετο, καὶ παρὰ τὸ φρέαρ τοῦ Ἰακώβ, παρὰ τὴν πηγὴν δηλαδὴ σὺν τῷ Λόγῳ τῶν γραφικῶν ἱσταμένῃ θεωρημάτων. Ταῦτα καὶ περὶ τούτου τέως εἰρήσθω.\n\nΣΧΟΛΙΟΝ 1. Τό φρέαρ τοῦ Ἰακώβ, ἐστίν ἡ Γραφή· τό δέ ὕδωρ, ἐστίν ἡ ἐν τῇ Γραφῇ γνῶσις, τό δέ βάθος ἡ τῶν γραφικῶν αἰνιγμάτων δυσδιεξίτητος θέσις, τό δέ ἄντλημα, ἐστί, ἡ διά τῶν γραμμάτων τοῦ θείου λόγου μάθησις, ἥν οὐκ εἶχεν ὁ Κύριος αὐτολόγος ὑπάρχων, καί οὐ τήν ἐκ μαθήσεως καί μελέτης γνῶσιν διδούς τοῖς πιστεύουσιν, ἀλλά τήν ἐκ χάριτος πνευματικῆς ἀένναον σοφίαν, καί μηδέποτε λήγουσαν τοῖς ἀξίοις δωρούμενος. Τό γάρ ἄντλημα, τουτέστιν ἡ μάθησις, μέρος ἐλάχιστον λαμβάνουσα γνώσεως, τό πᾶν ἐᾷ μηδενί λόγῳ κρατούμενον. Ἡ δέ κατά χάριν γνῶσις, ὅλην ἔχει καί δίχα μελέτης τήν ἐφικτήν ἀνθρώποις σοφίαν, πρός τάς χρείας ποικίλως βλυστάνουσαν.","english":"by nature of humans, but by a pedagogy of economy leading to what is greater and more mystical; in which sense I think the Lord said to the Samaritan woman: \"And now the one you have is not yours.\" For he knew that nature would be transferred into the Gospel. Therefore also around the sixth hour, when the soul is most brightly illumined from all sides by the rays of knowledge through the presence of the Word to it (the shadow in the law having passed away), he conversed with it, and by the well of Jacob, that is, by the fountain, with the Word, standing with the contemplations of the Scriptures. Let these things be said for now also about this.\n\nSCHOLION 1. The well of Jacob is the Scripture; the water is the knowledge in the Scripture; the depth is the hard-to-traverse position of the scriptural enigmas; the bucket is the learning of the divine Word through the letters, which the Lord did not have, being the Word himself, and not giving to believers the knowledge that comes from learning and study, but granting to the worthy the ever-flowing wisdom from spiritual grace, and never ceasing. For the bucket, that is, learning, taking a very small part of knowledge, leaves the whole unheld by any account. But the knowledge according to grace has the whole wisdom attainable by humans, even without study, bubbling up in various ways for needs.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"ΜΒ (42). ΠΕΡΙ ΤΟΥ ΠΩΣ ΗΜΕΙΣ ΛΕΓΟΜΕΘΑ ΠΟΙΗΣΑΙ ΤΗΝ ΑΜΑΡΤΙΑΝ, Ο ΔΕ ΚΥΡΙΟΣ ΓΕΝΕΣΘΑΙ ΜΕΝ ΑΜΑΡΤΙΑ, ΜΗ ΕΙΔΕΝΑΙ ΔΕ ΑΥΤΗΝ; 42. ΕΡΩΤΗΣΙΣ ΜΒ' Πῶς ἡμεῖς μὲν ποιῆσαι λεγόμεθα τὴν ἁμαρτίαν καὶ εἰδέναι, ὁ δὲ Κύριος γενέσθαι μὲν ἁμαρτία λέγεται, μὴ γνῶναι δὲ αὐτήν; Πῶς δὲ καὶ τοῦ ποιῆσαι καὶ εἰδέναι αὐτὴν οὐκ ἔστι βαρύτερον τὸ γενέσθαι καὶ μὴ γνῶναι; Τὸν γὰρ μὴ γνόντα ἁμαρτίαν, φησίν, ὑπὲρ ἡμῶν ἁμαρτίαν ἐποίησεν. Ἀπόκρισις.\n\nΦθαρεῖσα πρότερον τοῦ κατὰ φύσιν λόγου τοῦ Ἀδὰμ ἡ προαίρεσις τὴν φύσιν ἑαυτῇ συνέφθειρεν, ἀποθεμένην τῆς ἀπαθείας ( τὴν χάριν. Καὶ γέγονεν ἁμαρτία, πρώτη μὲν καὶ εὐδιάβλητος, ἡ πρὸς κακίαν ἀπὸ τοῦ ἀγαθοῦ τῆς προαιρέσεως ἔκπτωσις, δευτέρα δέ, διὰ τὴν πρώτην, ἡ τῆς φύσεως ἐξ ἀφθαρσίας εἰς φθορὰν ἀδιάβλητος μεταποίησις. Δύο γὰρ ἁμαρτίαι γεγόνασιν ἐν τῷ προπάτορι κατὰ τὴν παράβασιν τῆς θείας ἐντολῆς, ἡ μὲν διαβεβλημένη, ἡ δὲ ἀδιάβλητος, αἰτίαν ἔχουσα τὴν διαβεβλημένην, καὶ ἡ μὲν προαιρέσεως, ἑκουσίως ἀποθεμένης τὸ ἀγαθόν, ἡ δὲ φύσεως, ἀκουσίως διὰ τὴν προαίρεσιν ἀποθεμένης τὴν ἀθανασίαν. Ταύτην οὖν τὴν διάλληλον φθοράν τε καὶ ἀλλοίωσιν τῆς φύσεως ὁ Κύριος ἡμῶν καὶ Θεὸς διορθούμενος, ὁλόκληρον τὴν φύσιν λαβών, εἶχε καὶ αὐτὸς ἐν τῇ ληφθείσῃ φύσει τὸ παθητὸν τῇ κατὰ προαίρεσιν ἀφθαρσίᾳ κοσμούμενον, καὶ γέγονε φύσει μὲν διὰ τὸ παθητὸν ὑπὲρ ἡμῶν ἁμαρτία, μὴ γνοὺς δὲ τὴν γνωμικὴν ἁμαρτίαν διὰ τὴν ἀτρεψίαν τῆς προαιρέσεως·","english":"MB (42). On how we are said to have made sin, while the Lord is said to have become sin but not to have known it. 42. Question 42: How is it that we are said to have made sin and to know it, while the Lord is said to have become sin but not to have known it? And how is becoming and not knowing it not heavier than making and knowing it? For the one who did not know sin, he says, he made to be sin for us. Answer.\n\nThe choice of Adam, having first corrupted the principle of nature according to nature, corrupted nature along with itself, since it had set aside the grace of impassibility. And it became sin—first, and easily blamed, the fall of choice from the good toward evil; second, on account of the first, the blameless transformation of nature from incorruption into corruption. For two sins came to be in the forefather through the transgression of the divine commandment: the one blameworthy, the other blameless, having the blameworthy one as its cause; the one of choice, which voluntarily set aside the good, the other of nature, which involuntarily set aside immortality because of the choice. This reciprocal corruption and alteration of nature, then, our Lord and God correcting, having taken the whole nature, he too had in the nature he took the passible, adorned by the incorruption according to choice; and he became by nature, because of the passible, sin for us, but did not know the sin of inclination because of the immutability of his choice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"τὸ δὲ παθητὸν τῆς φύσεως διὰ τὴν ἀφθαρσίαν τῆς προαιρέσεως διωρθώσατο, τὸ τέλος τοῦ παθητοῦ τῆς φύσεως, φημὶ δὲ τὸν θάνατον, τῆς κατὰ φύσιν πρὸς ἀφθαρσίαν μεταποιήσεως ἀρχὴν ποιησάμενος. Καὶ γέγονεν, ὥσπερ δι᾽ ἑνὸς ἀνθρώπου τραπέντος ἑκουσίως ἀπὸ τοῦ ἀγαθοῦ τὴν προαίρεσιν εἰς πάντας ἀνθρώπους ἡ τῆς φύσεως ἐξ ἀφθαρσίας εἰς φθορὰν μεταποίησις, οὕτως δι᾽ ἑνὸς ἀνθρώπου Ἰησοῦ Χριστοῦ, μὴ τραπέντος ἀπὸ τοῦ ἀγαθοῦ τὴν προαίρεσιν, εἰς πάντας ἀνθρώπους ἡ τῆς φύσεως ἐκ φθορᾶς εἰς ἀφθαρσίαν ἀποκατάστασις. Τὴν ἐμὴν οὖν μὴ γνοὺς ἁμαρτίαν ὁ Κύριος, τουτέστι τὴν τροπὴν τῆς ἐμῆς προαιρέσεως, τὴν ἐμὴν οὐκ ἔλαβεν ἁμαρτίαν οὔτε γέγονεν, ἀλλὰ τὴν δι᾽ ἐμὲ [γέγονεν] ἁμαρτίαν, τουτέστι τὴν διὰ τὴν τροπὴν τῆς ἐμῆς προαιρέσεως φθορὰν τῆς\n\nφύσεως, ἀναλαβών, ὑπὲρ ἡμῶν γέγονε φύσει παθητὸς ἄνθρωπος, διὰ τῆς δι᾽ ἐμὲ ἁμαρτίας τὴν ἐμὴν ἀνελὼν ἁμαρτίαν. Καὶ ὥσπερ ἐν τῷ Ἀδὰμ τὸ περὶ κακίαν τῆς προαιρέσεως ἴδιον τὸ κοινὸν τῆς ἀφθαρσίας ἀφείλετο κλέος τῆς φύσεως, φύσιν ἀθάνατον ἔχειν ( οὐκ εἶναι καλὸν κρίναντος τοῦ Θεοῦ τὸν κακισθέντα τὴν προαίρεσιν ἄνθρωπον, οὕτως ἐν τῷ Χριστῷ τὸ περὶ τὸ καλὸν τῆς προαιρέσεως ἴδιον τὸ κοινὸν τῆς φθορᾶς αἶσχος τῆς ὅλης ἀφείλετο φύσεως, κατὰ τὴν ἀνάστασιν μεταπλασθείσης εἰς ἀφθαρσίαν τῆς φύσεως διὰ τὴν ἀτρεψίαν τῆς προαιρέσεως, εὔλογον κρίναντος τοῦ Θεοῦ πάλιν ἀθάνατον ἀπολαβεῖν τὴν φύσιν τὸν μὴ τραπέντα τὴν προαίρεσιν ἄνθρωπον. Ἄνθρωπον δὲ λέγω τὸν σαρκωθέντα Θεὸν Λόγον δι᾽ ἣν ἑαυτῷ καθ᾽ ὑπόστασιν ἥνωσε λογικῶς ἐψυχωμένην σάρκα.","english":"He corrected the passibility of nature through the incorruptibility of the will, making the end of the passibility of nature—I mean death—the beginning of the natural transformation into incorruptibility. And just as, through one man who willingly turned his will from the good, the transformation of nature from incorruptibility into corruption passed to all men, so through one man, Jesus Christ, who did not turn his will from the good, the restoration of nature from corruption into incorruptibility passed to all men. The Lord, then, not knowing my sin—that is, the turning of my will—did not take my sin nor become it, but became the sin for my sake, that is, the corruption of nature that came about through the turning of my will; taking it up, he became by nature a passible man for our sake, and through the sin for my sake he abolished my sin. And just as in Adam the individual character of the will toward evil took away from nature the common glory of incorruptibility—God having judged it not good that the man who had become evil in his will should possess an immortal nature—so in Christ the individual character of the will toward the good took away from the whole of nature the common shame of corruption, nature being refashioned into incorruptibility at the resurrection because of the immutability of his will, God having judged it reasonable that the man who did not turn his will should again receive an immortal nature. And by \"man\" I mean the incarnate God the Word, because of the flesh endowed with a rational soul that he united to himself in his own person.","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":170,"ref":"p170","source":"Εἰ γὰρ τὸ κατὰ φύσιν παθητόν τε καὶ φθαρτὸν καὶ θνητὸν ἐν τῷ Ἀδὰμ ἡ τροπὴ τῆς προαιρέσεως ἐπεισήγαγεν, εἰκότως τὸ κατὰ φύσιν ἀπαθὲς καὶ ἄφθαρτον καὶ ἀθάνατον ἐν τῷ Χριστῷ διὰ τῆς ἀναστάσεως ἡ ἀτρεψία τῆς προαιρέσεως ἐπανήγαγε. Κατάκρισις οὖν ἐστι τῆς προαιρετικῆς ἁμαρτίας τοῦ Ἀδὰμ ἡ τῆς φύσεως πρὸς πάθος καὶ φθορὰν καὶ θάνατον μεταποίησις· ἣν οὐ γέγονε μὲν ἐκ Θεοῦ καταρχὰς ἔχων ὁ ἄνθρωπος, ἐποίησε δὲ καὶ ἔγνω, τὴν προαιρετικὴν διὰ τῆς παρακοῆς ἁμαρτίαν δημιουργήσας· ἧς ὑπάρχει γέννημα σαφῶς ἡ διὰ τοῦ θανάτου κατάκρισις. Ταύτην δὲ τῆς ἐμῆς προαιρετικῆς ἁμαρτίας τὴν κατάκρισιν, λέγω δὲ τὸ κατὰ φύσιν παθητὸν καὶ φθαρτὸν καὶ θνητόν, ὁ Κύριος λαβὼν ἁμαρτία γέγονε δι᾽ ἐμὲ κατὰ τὸ παθητὸν καὶ φθαρτὸν καὶ θνητόν, τὴν ἐμὴν ἑκουσίως ὑποδὺς φύσει κατάκρισιν, ἀκατάκριτος ὑπάρχων τὴν προαίρεσιν, ἵνα τὴν ἐμὴν προαιρετικήν τε καὶ φυσικὴν ἁμαρτίαν καὶ κατάκρισιν κατακρίνῃ, κατὰ ταὐτὸν ἁμαρτίαν καὶ πάθος καὶ φθορὰν καὶ θάνατον ἐξωθήσας τῆς φύσεως, καὶ γένηται καινὸν μυστήριον ἡ περὶ ἐμέ, τὸν πεσόντα ἐξ ἀπειθείας, τοῦ ὑπὲρ ἐμὲ ἐκ φιλανθρωπίας οἰκονομία, τῆς ἐμῆς ἕνεκεν σωτηρίας τὴν ἐμὴν ἑκουσίως οἰκειουμένου διὰ τοῦ θανάτου κατάκρισιν, καὶ δι᾽ αὐτῆς χαριζομένου μοι τὴν πρὸς ἀθανασίαν ἀνάκλησιν. Πολλαχῶς, οἶμαι, δέδεικται κατ᾽ ἐπιτομὴν πῶς τε γέγονε μὲν ἁμαρτία ὁ Κύριος, οὐκ ἔγνω δὲ τὴν ἁμαρτίαν, καὶ πῶς ὁ ( ἄνθρωπος οὐ γέγονε μέν, ἐποίησε δὲ καὶ ἔγνω τὴν ἁμαρτίαν, τήν τε προαιρετικήν, ἧς αὐτὸς ἀπήρξατο, τήν τε φυσικήν, ἣν δι᾽ αὐτὸν ὁ Κύριος κατεδέξατο, τῆς πρώτης παντελῶς ὑπάρχων ἐλεύθερος.","english":"For if the passibility, corruptibility, and mortality according to nature were introduced in Adam by the turning of his free choice, then reasonably the impassibility, incorruptibility, and immortality according to nature were brought back in Christ through the resurrection by the immutability of his free choice. Therefore the condemnation of Adam's sin of free choice is the transformation of nature into passibility, corruption, and death—which man did not have from God in the beginning, but he made and knew it, creating the sin of free choice through disobedience; of which the condemnation through death is clearly the offspring. This condemnation of my sin of free choice—I mean the passible, corruptible, and mortal according to nature—the Lord took upon himself and became sin for my sake in respect of the passible, corruptible, and mortal, voluntarily submitting by nature to my condemnation, being uncondemned in his free choice, in order that he might condemn my sin and condemnation, both of free choice and of nature, thrusting sin and passibility and corruption and death out of nature at once, and that the mystery concerning me might become new—the economy, out of love for humanity, of him who is above me for the sake of my salvation, who voluntarily appropriates to himself my condemnation through death, and through it grants me the recall to immortality. In many ways, I think, it has been shown in summary how the Lord became sin but did not know sin, and how man did not become sin but made and knew sin—both the sin of free choice, which he himself began, and the natural sin, which the Lord accepted for his sake, being entirely free of the former.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"Οὐδαμῶς οὖν τοῦ γίνεσθαι κρεῖττον ὑπάρχει τὸ ποιῆσαι καὶ γνῶναι τὴν ἁμαρτίαν κατὰ τὸν ἀποδοθέντα νοούμενον τοῦ λόγου σκοπόν, καὶ μετὰ τῆς πρεπούσης διαστολῆς τῆς κατὰ τὴν ἁμαρτίαν ὁμωνυμίας νοουμένης. Τὸ μὲν γὰρ Θεοῦ ποιεῖται χωρισμόν, ἀπωθουμένης ἑκουσίως τὰ θεῖα τῆς προαιρέσεως, τὸ δὲ κακίας πολλάκις γίνεται κωλυτικόν, μὴ συγχωροῦν εἰς ἔργον προβῆναι, διὰ τὴν φυσικὴν ἀσθένειαν, τὴν κακίαν τῆς προαιρέσεως. ΣΧΟΛΙΑ 1. Ἁμαρτίαν φύσεως εἶναί φησι τόν θάνατον, καθ᾿ ὅν τοῦ εἶναι καί μή θέλοντες ἀπογινόμεθα· ἁμαρτίαν δέ προαιρέσεως, τήν τῶν παρά φύσιν αἵρεσιν, καθ᾿ ἥν τό εὖ εἶναι θέλοντες ἀποπίπτομεν.\n\n2. Ὅτι φθαρτός μέν κατὰ φύσιν σαρκωθείς ὡς ἄνθρωπος ὑπῆρχεν ὁ Κύριος, καθ' ὅ καί ἁμαρτία γεγονέναι λέγεται φησίν· ἄφθαρτος δέ φύσει κατά προαίρεσιν, ὡς ἀναμάρτητος.\n\n3. Ὁ τοῦ Κυρίου θάνατος, φησίν, ἀφθαρσίας ἀρχή τῆς ὅλης φύσεως γέγονεν. 4. Ἡ δι᾿ ἡμᾶς ἐστιν ἁμαρτία, τό τῆς φύσεως φθαρτόν· ἡ δέ ἡμῶν ἁμαρτία, τό τρεπτόν τῆς προαιρέσεως. Διό γέγονε θνητός ὁ ἄνθρωπος, τόν φυσικόν ὑπομείνας θάνατον, κατά δικαίαν κρίσιν, εἰς ἀναίρεσιν τοῦ θανάτου τῆς προαιρέσεως. 5. Πρώτην ἁμαρτίαν φησί τήν τροπήν τῆς προαιρέσεως, ἥν οὐκ ἔσχεν ὁ Κύριος, καίτοι λαβών ἀληθῶς τό κατά φύσιν παθητόν, ἐπιτίμιον ὑπάρχον τῆς","english":"In no way, then, is doing and knowing sin better than not doing so, according to the intended meaning of the argument as it has been set forth, and with the fitting distinction being understood of the homonymy that pertains to sin. For the one effects a separation from God, when the free choice voluntarily thrusts away divine things; while the other often becomes a hindrance to vice, not permitting the vice of the free choice to proceed to action because of natural weakness. SCHOLIA 1. He says that death is a sin of nature, by which we perish from being even against our will; and that the choice of things contrary to nature is a sin of free choice, by which we fall away from well-being though we wish it. 2. That the Lord, having become incarnate as a man, was by nature corruptible, inasmuch as he is also said to have become sin, he says; but by nature he is incorruptible in his free choice, as being without sin. 3. The death of the Lord, he says, has become the beginning of incorruptibility for the whole of nature. 4. The corruption of nature is sin for our sake; but the mutability of our free choice is our sin. Therefore man became mortal, having undergone natural death by just judgment, for the removal of the death of free choice. 5. He says that the first sin is the turning of the free choice, which the Lord did not have, although he truly took on the passibility according to nature, which is a penalty of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"τραπείσης τοῦ Ἀδάμ προαιρέσεως. ( Διό καί μόνος ἐν νεκροῖς ἐλεύθερος, οὐκ ἔχων τήν, δι᾿ ἥν ὁ θάνατος γέγονεν, ἁμαρτίαν. ΜΓ (43). ΠΕΡΙ ΤΟΥ ΞΥΛΟΥ ΤΗΣ ΖΩΗΣ ΚΑΙ ΤΟΥ ΞΥΛΟΥ ΤΗΣ ΠΑΡΑΚΟΗΣ. 43. ΕΡΩΤΗΣΙΣ ΜΓ' Εἰ τὸ ξύλον τῆς ζωῆς ἡ σοφία λέγεται εἶναι παρὰ τῇ Γραφῇ, ἔργον δὲ σοφίας τὸ διακρίνειν καὶ γνῶναι «τὸ γνωστὸν τοῦ καλοῦ καὶ τοῦ πονηροῦ ξύλον», τί διαφέρει λοιπὸν τοῦ ξύλου τῆς ζωῆς;\n\nἈπόκρισις.\n\nΠολλὰ μὲν εἰπεῖν δυνάμενοι περὶ τοῦ προκειμένου ζητήματος διὰ τῆς ἐν αὐτοῖς χάριτος οἱ τῆς Ἐκκλησίας διδάσκαλοι, σιωπῇ μᾶλλον τιμήσαντες τὸν τόπον ἡγήσαντο κρεῖττον, διὰ τὴν τῶν πολλῶν διάνοιαν μὴ δυναμένην ἐφικέσθαι τοῦ βάθους τῶν γεγραμμένων, μηδὲν βαθύτερον εἰπεῖν ἀνασχόμενοι. Εἰ δὲ καὶ εἶπόν τινες, πρότερον διακρίναντες τῶν ἀκουόντων τὴν δύναμιν, οὕτω μέρος πρὸς λυσιτέλειαν τῶν διδασκομένων εἰρηκότες, τὸ πλεῖστον κατέλιπον ἀνεξέταστον. Διὸ κἀγὼ σιωπῇ μᾶλλον τὸν τόπον παρελθεῖν διενοούμην, εἰ μὴ λυπεῖσθαι τὴν ὑμετέραν φιλόθεον ψυχὴν ὑπενόησα. Πλὴν ἀλλ᾽ ὑμῶν χάριν ἐρῶ τὸ πᾶσιν δυνάμενον εἶναι κατάλληλον καὶ μικροῖς καὶ μεγάλοις τὴν διάνοιαν πρόσφορον. Τὸ ξύλον τῆς ζωῆς καὶ τὸ μὴ τοιοῦτον, ἐξ αὐτοῦ μόνου τοῦ τὸ μὲν ζωῆς ξύλον ὀνομασθῆναι, τὸ δὲ οὐ ζωῆς ἀλλὰ μόνον γνωστὸν καλοῦ καὶ πονηροῦ, πολλὴν καὶ ἄφατον ἔχουσι τὴν διαφοράν. Τὸ γὰρ τῆς ζωῆς ξύλον πάντως καὶ ζωῆς ἐστι ποιητικόν, τὸ δὲ μὴ ζωῆς ξύλον δηλονότι θανάτου ποιητικόν. Τὸ γὰρ μὴ ποιητικὸν ζωῆς ἐκ τοῦ μὴ προσαγορευθῆναι ζωῆς ξύλον θανάτου σαφῶς ἂν εἴη ποιητικόν· ἄλλο γὰρ οὐδὲν τῇ ζωῇ κατ᾽ ἐναντίωσιν ἀντιδιαιρεῖται.","english":"Adam's free choice had been turned. (Therefore he alone is free among the dead, not having the sin through which death came.) 43. CONCERNING THE TREE OF LIFE AND THE TREE OF DISOBEDIENCE. Question 43: If the tree of life is said in Scripture to be wisdom, and it is the work of wisdom to distinguish and to know \"the known tree of the good and the evil,\" how then does it differ from the tree of life?\n\nAnswer.\n\nThe teachers of the Church, being able by the grace that is in them to say many things concerning the question set before us, judged it better to honor the place rather with silence, because the understanding of the many cannot reach the depth of what has been written, and they did not venture to say anything deeper. And if some did speak, having first discerned the capacity of their hearers, they spoke in part for the benefit of those being taught, and left the greater part unexamined. Therefore I too intended to pass over this place rather in silence, had I not suspected that your God-loving soul would be grieved. Nevertheless, for your sake I will speak what can be suitable for all and fitting for those of small and great understanding alike. The tree of life and that which is not such—from this very fact alone, that the one is named a tree of life, but the other is not called a tree of life but only \"known of good and evil\"—have a great and ineffable difference. For the tree of life is altogether also productive of life, while the tree that is not of life is clearly productive of death. For that which is not productive of life, from the very fact that it is not called a tree of life, would clearly be productive of death; for nothing else is set in opposition to life by way of contrariety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"( Ἄλλως τε δὲ καὶ ὡς σοφία τὸ ξύλον τῆς ζωῆς πλείστην ἔχει διαφορὰν πρὸς τὸ ξύλον τὸ γνωστὸν καλοῦ καὶ πονηροῦ, τὸ μήτε ὂν σοφία μήτε ὠνομασμένον. Τῆς μὲν γὰρ σοφίας ἴδιον νοῦς καὶ λόγος, τῆς δὲ τῇ σοφίᾳ κατὰ τὸ ἐναντίον ἀντικειμένης ἕξεως ἴδιον ἀλογία καὶ αἴσθησις. Οὐκοῦν ἐπειδὴ ἐκ ψυχῆς νοερᾶς καὶ σώματος αἰσθητικοῦ συνεστὼς πρὸς γένεσιν ἦλθεν ὁ ἄνθρωπος, ἔστω κατὰ μίαν ἐπιβολὴν ξύλον ζωῆς ὁ τῆς ψυχῆς νοῦς, ἐν ᾧ τῆς σοφίας ὑπάρχει τὸ χρῆμα, ξύλον δὲ γνωστὸν καλοῦ καὶ πονηροῦ ἡ τοῦ σώματος αἴσθησις, ἐν ᾗ τῆς ἀλογίας ὑπάρχει σαφῶς ἡ κίνησις· ἧς κατὰ τὴν πεῖραν μὴ ἅψασθαι δι᾽ ἐνεργείας ὁ ἄνθρωπος τὴν θείαν λαβὼν ἐντολὴν οὐκ ἐφύλαξεν. Ἀμφότερα δὲ τὰ ξύλα κατὰ τὴν Γραφὴν τινῶν εἰσι διακριτικά, ἤγουν ὁ νοῦς καὶ ἡ αἴσθησις. Οἷον, ὁ μὲν νοῦς ἔχει δύναμιν διακριτικὴν νοητῶν καὶ αἰσθητῶν, προσκαίρων καὶ αἰωνίων, μᾶλλον δέ, ψυχῆς ὑπάρχων δύναμις διακριτική, τῶν μὲν αὐτὴν ἀντέχεσθαι πείθει, τῶν δὲ ὑπεραίρεσθαι. Ἡ δὲ αἴσθησις ἔχει δύναμιν διακριτικὴν ἡδονῆς σωμάτων καὶ ὀδύνης, μᾶλλον δέ, δύναμις ὑπάρχουσα ἐμψύχων καὶ αἰσθητικῶν σωμάτων, τὴν μὲν ἐπισπᾶσθαι πείθει, τὴν δὲ ἀποπέμπεσθαι. Ἐὰν μὲν οὖν ὁ ἄνθρωπος μόνης τῆς καθ᾽ ἡδονὴν καὶ ὀδύνην αἰσθητικῆς τῶν σωμάτων γένηται διακρίσεως, τὴν θείαν παραβὰς ἐντολήν, ἐσθίει τὸ ξύλον τὸ γνωστὸν καλοῦ τε καὶ πονηροῦ, τουτέστι τὴν κατ᾽ αἴσθησιν ἀλογίαν, μόνην ἔχων τὴν συστατικὴν τῶν σωμάτων διάκρισιν, καθ᾽ ἥν, ὡς μὲν καλοῦ, τῆς ἡδονῆς ἀντέχεται, ὡς δὲ κακοῦ, τῆς ὀδύνης ἀπέχεται·","english":"Moreover, as wisdom, the tree of life has the greatest difference from the tree called the knowledge of good and evil, which is neither wisdom nor so named. For it is proper to wisdom to have intellect and reason, while it is proper to the habit opposed to wisdom, in the contrary way, to have unreason and sense perception. Since, then, man came into generation composed of a rational soul and a sentient body, let the intellect of the soul be, in one conception, the tree of life, in which is the possession of wisdom, and let the sense perception of the body be the tree of the knowledge of good and evil, in which is clearly the motion of unreason; and the man, having received the divine commandment not to touch this by experience through activity, did not keep it. But both trees, according to Scripture, are discriminative of certain things, namely, the intellect and the sense perception. For example, the intellect has the power to discriminate intelligible and sensible things, temporary and eternal things—or rather, being a discriminative power of the soul, it persuades it to cleave to some things and to rise above others. And sense perception has the power to discriminate the pleasure of bodies and pain—or rather, being a power of ensouled and sentient bodies, it persuades it to draw some things to itself and to reject others. If, then, man becomes [occupied] with the discrimination of bodies according to pleasure and pain alone, transgressing the divine commandment, he eats the tree of the knowledge of good and evil, that is, unreason according to sense perception, having only the discrimination that constitutes bodies, according to which, as of good, he cleaves to pleasure, and as of evil, he abstains from pain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"ἐὰν δὲ μόνης τῆς τῶν αἰωνίων διακρινούσης τὰ πρόσκαιρα διόλου νοερᾶς γένηται διακρίσεως, τὴν θείαν φυλάξας ἐντολήν, ἐσθίει τὸ ξύλον τῆς ζωῆς, τὴν κατὰ νοῦν λέγω συνισταμένην σοφίαν, μόνην ἔχων τὴν συστατικὴν τῆς ψυχῆς διάκρισιν, καθ᾽ ἥν, ὡς μὲν καλοῦ, τῆς τῶν αἰωνίων ἀντέχεται δόξης, ὡς δὲ κακοῦ, τῆς τῶν προσκαίρων ἀπέχεται φθορᾶς.\n\n( Πολλὴ τοιγαροῦν ἐστιν ἡ διαφορὰ τῶν δύο ξύλων, καὶ τῆς αὐτῶν φυσικῆς διακρίσεως, καὶ τῆς ἐν ἑκάστῳ προσφυοῦς ἐμφάσεως, ὁμωνύμως ἐκφωνηθείσης ἄνευ διαστολῆς προσηγορίας τοῦ καλοῦ τε καὶ τοῦ κακοῦ, καὶ πολλὴν δύναται ποιῆσαι τοῖς μὴ σοφῶς τε καὶ ἐπεσκεμμένως ἐντυγχάνουσι τοῖς Λογίοις τοῦ Πνεύματος τὴν πλάνην. Ἀλλ᾽ ὑμεῖς σοφοὶ διὰ τῆς χάριτος ὄντες, γνῶτε ὅτι τὸ ἁπλῶς λεγόμενον κακὸν οὐ πάντως κακόν, ἀλλὰ πρός τι μὲν κακόν, πρός τι δὲ οὐ κακόν· ὡσαύτως καὶ τὸ ἁπλῶς λεγόμενον καλὸν οὐ πάντως καλόν, ἀλλὰ πρός τι μὲν καλόν, πρός τι δὲ οὐ καλόν· καὶ τὴν ἐκ τῆς ὁμωνυμίας βλάβην φυλάξασθε. ΣΧΟΛΙΑ 1. Νοῦ μέν γάρ καλόν ἐστιν, ἡ ἀπαθής πρός τό πνεῦμα διάθεσις· κακόν δέ, ἡ ἐμπαθής πρός τήν αἴσθησιν σχέσις. Αἰσθήσεως δέ καλόν ἐστιν, ἡ καθ᾿ ἡδονήν ἐμπαθής πρός τό σῶμα κίνησις· κακόν δέ, ἡ κατ᾿ ἀρετήν ταύτῃ ἐπιγινομένη διάθεσις. ΜΔ (44). ΠΕΡΙ ΤΟΥ \"ΙΔΟΥ ΑΔΑΜ ΓΕΓΟΝΕΝ ΩΣ ΕΙΣ ΕΞ ΗΜΩΝ\". 44. ΕΡΩΤΗΣΙΣ ΜΔ' Πρὸς τίνα λέγει ὁ Θεὸς ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν; Εἰ μὲν πρὸς τὸν Υἱόν, καὶ πῶς συγκρίνεται Ἀδὰμ Θεῷ, μὴ ὢν τῆς οὐσίας αὐτοῦ; Εἰ δὲ πρὸς ἀγγέλους, πῶς τὸν ἄγγελον πάλιν ἑαυτῷ συγκρίνει, ὡς πρὸς ἴσον κατὰ τὴν οὐσίαν λέγων τὸ ὡς εἷς ἐξ ἡμῶν;","english":"But if it comes to be of the intelligible discrimination alone, which distinguishes eternal things from temporal, having kept the divine commandment, it eats the tree of life—I mean the wisdom that consists in the intellect—having only the discrimination that constitutes the soul, by which, as of good, it cleaves to the glory of eternal things, and as of evil, it abstains from the corruption of temporal things.\n\nGreat, therefore, is the difference between the two trees, both of their natural discrimination and of the impression naturally implanted in each, since the name of good and evil has been uttered homonymously without distinction of appellation, and it can produce great error for those who do not approach the Oracles of the Spirit wisely and with careful examination. But you, being wise through grace, know that what is called evil simply is not altogether evil, but is evil in relation to something and not evil in relation to something else; likewise also what is called good simply is not altogether good, but is good in relation to something and not good in relation to something else; and guard against the harm that comes from homonymy. SCHOLIA 1. For it is good for the intellect: the impassible disposition toward the spirit; and evil: the passionate relation toward sense. And it is good for sense: the passionate movement toward the body according to pleasure; and evil: the disposition that arises in it according to virtue. MD (44). CONCERNING \"BEHOLD, ADAM HAS BECOME AS ONE OF US\". 44. QUESTION 44. To whom does God say, \"Behold, Adam has become as one of us\"? If to the Son, how is Adam compared to God, not being of his essence? But if to the angels, how does he again compare the angel to himself, saying \"as one of us\" as though to an equal in essence?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"Ἀπόκρισις.\n\nἬδη μὲν εἶπον ἐν τῷ περὶ τῆς πυργοποιΐας κεφαλαίῳ ὅτι κατὰ τὴν ὑποκειμένην τῇ ψυχῇ τῶν προνοουμένων διάθεσιν ἡ Γραφὴ λαλοῦντα τὸν Θεὸν διαπλάττεται, διὰ τῶν κατὰ φύσιν ( ἡμῖν συμφυῶν τρόπων τὴν θείαν αἰνιττομένη βουλήν. Καὶ ἐνταῦθα τοίνυν οὐχ ἁπλῶς λέγοντα τὸν Θεὸν ἡ Γραφὴ δείκνυσι τὸ ἰδοὺ γέγονεν Ἀδὰμ ὡς εἷς ἐξ ἡμῶν, ἀλλά, δηλονότι μετὰ τὴν παράβασιν, προσθεῖσα καὶ τὴν αἰτίαν τῆς λέξεως, ἣν ὑμεῖς ἐντάξαι τῷ κεφαλαίῳ παρελίπετε, τῆς ὅλης σαφηνιστικὴν ὑπάρχουσαν ἐννοίας. Εἰπὼν γὰρ ὁ λόγος ἰδοὺ Ἀδὰμ γέγονεν ὡς εἷς ἐξ ἡμῶν, προσέθηκε τοῦ γινώσκειν καλὸν καὶ πονηρόν, καὶ νῦν μήποτε ἐκτείνῃ τὴν χεῖρα αὐτοῦ καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς καὶ ζήσεται εἰς τὸν αἰῶνα. Ἐπειδὴ γὰρ ἅμα τῇ συμβουλῇ πολυθεΐαν αὐτὸν ἐδίδαξεν ὁ διάβολος εἰπὼν ᾗ δ᾽ ἂν ἡμέρᾳ φάγησθε ἀπὸ τοῦ ξύλου, διανοιχθήσονται ὑμῶν οἱ ὀφθαλμοί, καὶ ἔσεσθε ὡς θεοὶ γινώσκοντες καλὸν καὶ πονηρόν, διὰ τοῦτο μεθ᾽ ὑποκρίσεως καὶ οἷον εἰπεῖν εἰρωνευτικήν τε καὶ ὀνειδιστικήν, εἰς ἔλεγχον τοῦ πεισθέντος ἀνθρώπου τῷ διαβόλῳ, τὴν τὸ γέγονεν ὡς εἷς ἐξ ἡμῶν πρὸς τὴν ἐντεθεῖσαν διὰ τῆς ἀπάτης παρὰ τοῦ ὄφεως τῷ Ἀδὰμ περὶ θεότητος ἔννοιαν πληθυντικῶς ποιεῖται φωνὴν ὁ Θεός.","english":"Answer.\n\nI have already said in the chapter concerning the building of the tower that, in accordance with the disposition of the things foreknown that underlies the soul, the Scripture molds God as speaking, hinting at the divine counsel through the modes that are natural and connate to us. And here, therefore, the Scripture does not show God simply saying, \"Behold, Adam has become as one of us,\" but evidently after the transgression, adding also the reason for the expression, which you passed over when compiling the chapter, though it is clarifying of the whole meaning. For when the account had said, \"Behold, Adam has become as one of us,\" it added, \"to know good and evil,\" and \"now, lest he stretch out his hand and take of the tree of life and live forever.\" For since at the same time as the counsel the devil taught him polytheism, saying, \"On the day you eat of the tree, your eyes will be opened, and you will be as gods knowing good and evil,\" for this reason, with dissimulation and, so to speak, ironically and reproachfully, for the refutation of the man who was persuaded by the devil, God makes the phrase \"has become as one of us\" in the plural, directed toward the notion of divinity that was implanted in Adam by the serpent through deceit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"Καὶ μή τις δόξῃ τῆς γραφικῆς εἶναι συνηθείας ἀλλότριον τὸ εἶδος τῆς κατ᾽ εἰρωνείαν λέξεως, ἀκούων τῆς Γραφῆς ἐκ προσώπου τοῦ Θεοῦ λεγούσης πρὸς τὸν Ἰσραὴλ ἐὰν πορευθῆτε πρός με πλάγιοι, κἀγὼ πορεύσομαι πρὸς ὑμᾶς πλάγιος, εἰδὼς μηδὲν διαφέρειν εἰρωνείας πλαγιασμόν, καὶ πάλιν εὑρίσκων πῶς τὴν τοῦ Ἀχαὰβ συνεσκεύασεν ἀπάτην, ὡς ἀλήθειαν αὐτῷ προβαλλόμενος τὸ ψεῦδος δι᾽ ὧν ἥμαρτεν φέρων αὐτῷ δικαίως τὴν κόλασιν. Εἰ γὰρ μὴ πρὸς τὴν πλάνην τοῦ Ἀδὰμ ἡ Γραφὴ τὸν Θεὸν λέγοντα τὸ ὡς εἷς ἐξ ἡμῶν εἰσήγαγεν, πῶς ἐπέφερε τοῦ γινώσκειν καλὸν καὶ πονηρόν, ὡς σύνθετον ἔχοντα γνῶσιν καὶ ἐξ ἐναντίων συγκειμένην· ὅπερ ἀμήχανον ἐπὶ Θεοῦ κἂν ἐννοῆσαι, μήτι γε εἰπεῖν τολμῆσαι, τοῦ μόνου ἁπλοῦ τὴν οὐσίαν καὶ τὴν δύναμιν καὶ τὴν γνῶσιν, καὶ μόνην ( τὴν τοῦ καλοῦ γνῶσιν ἔχοντος, μᾶλλον δὲ αὐτοουσία καὶ δύναμις καὶ γνῶσις ὄντος. Ἀλλ᾽ οὐδέ τι τῶν ἐκ Θεοῦ καὶ μετὰ Θεὸν λογικῶν οὐσιῶν ἔχει ὁμοῦ τε καὶ κατὰ ταὐτὸν ἐν τῷ τῆς διανοίας ἁπλῷ κινήματι κατὰ σύνθεσιν ἐκ τῶν ἐναντίων ὑφισταμένην τὴν γνῶσιν. Διότι πέφυκεν ἡ θατέρου τῶν ἀλλήλοις ἀντικειμένων γνῶσις τῆς τοῦ ἑτέρου ποιεῖσθαι γνώσεως","english":"And let no one think that the form of expression by way of irony is foreign to scriptural custom, when he hears the Scripture saying in the person of God to Israel, \"If you walk with me crookedly, I also will walk with you crookedly,\" knowing that crookedness differs in no way from irony; and again, finding how it contrived the deception of Ahab, putting falsehood before him as truth, bringing upon him justly the punishment for the things in which he sinned. For if the Scripture had not introduced God as saying, in reference to Adam's error, \"Behold, he has become as one of us, to know good and evil,\" how would it have brought in the knowing of good and evil, as though he had a composite knowledge and one composed of opposites—which it is impossible even to conceive concerning God, let alone dare to say it, since He alone is simple in essence and power and knowledge, and has only the knowledge of the good, or rather is Himself essence and power and knowledge. But neither does any of the rational essences that are from God and after God possess, at once and in the same simple motion of the mind, knowledge that subsists by composition from opposites. For by nature the knowledge of one of two things opposed to each other produces the knowledge of the other.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"ἄγνοιαν. Ἀμιγὴς γὰρ τῶν ἀντικειμένων ἡ γνῶσις καὶ παντάπασιν ἀσυνύπαρκτος, ἐπείπερ ἡ τοῦδε γνῶσις τὴν θατέρου τῶν ἀντικειμένων συνίστησιν ἄγνοιαν, ὥσπερ οὔτε ὀφθαλμὸς τοῦ ἄνω τε ὁμοῦ καὶ τοῦ κάτω, καὶ τῶν ἐφ᾽ ἑκάτερα κατὰ ταὐτόν, χωρὶς τῆς πρὸς θάτερον ἰδιαζούσης ἐπιστροφῆς καὶ τῶν ἄλλων πάντῃ κεχωρισμένης, ἀντιλαμβάνεσθαι.\n\nΤὸ τοίνυν πάθος τοῦ Ἀδὰμ οἰκειούμενον ἡ Γραφὴ τὸν Θεὸν παραδείκνυσιν ἢ τὸν Ἀδὰμ ἐπὶ τῇ συμβουλῇ τοῦ ὄφεως διελέγχει, πρὸς συναίσθησιν ἄγουσα τῶν ἐκ τῆς ἀπάτης ἐπιτριβέντων αὐτῷ περὶ πολυθεΐας ὕθλων. Καὶ εἰ μὲν οὕτως ἔχει καλῶς, ἅλις τῶν ζητημάτων. Ἐπείτοι γε αὐτὸς παρ᾽ ἑαυτοῦ τὸ μεῖζον ἐξευρίσκων, μετάδος κἀμοὶ τῆς χορηγουμένης σοι περὶ τῶν ὄντων θεόθεν χάριτος. Τὸ δὲ καὶ νῦν μήπως ἐκτείνῃ τὴν χεῖρα αὐτοῦ καὶ λάβῃ τοῦ ξύλου τῆς ζωῆς καὶ ζήσεται εἰς τὸν αἰῶνα τὴν κατὰ τὴν πρᾶξιν, ὡς οἶμαι, τῶν ἀμίκτων προνοητικῶς ποιεῖται διαίρεσιν, ἵνα μὴ ἀθάνατον γένηται τὸ κακόν, τῇ μετοχῇ τοῦ καλοῦ συντηρούμενον. Ἄμικτον γὰρ εἶναι βούλεται περὶ τὸν αὐτὸν ἄνθρωπον κατὰ τὴν σχέσιν τῶν ἀντικειμένων τὴν γνῶσιν ὁ ποιήσας τὸν ἄνθρωπον. ΣΧΟΛΙΑ 1. Ὅτι πρός ἥν ἔσχεν περί θεότητος ἔννοιαν ὑπό τοῦ διαβόλου διδαχθείς ὁ Ἀδάμ, διαλέγεται πρός αὐτόν ὁ Θεός.","english":"ignorance. For the knowledge of opposites is unmixed and altogether incapable of coexisting, since the knowledge of one of the opposites establishes the ignorance of the other, just as the eye cannot at the same time grasp both what is above and what is below, and the things on either side simultaneously, without a turning specifically toward one and wholly separated from the others.\n\nThe Scripture therefore shows God appropriating the passion of Adam, or reproving Adam for the counsel of the serpent, leading him to a sense of the worthless things concerning polytheism that had been rubbed into him by the deceit. And if this is well and good, enough of the inquiries. Since you yourself, discovering the greater from yourself, share with me also the grace given to you from God concerning the things that are. But the \"lest now he stretch out his hand and take of the tree of life and live forever\" — this, as I think, providentially makes the separation of things unmixed with respect to practice, so that evil may not become immortal, preserved by participation in the good. For the Maker of man wills that knowledge be unmixed in the same man with respect to the relation of opposites. SCHOLIA 1. That God converses with Adam concerning the notion of divinity which he received, having been taught by the devil.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"2. Ὁ τό ψεῦδος ἀγαπῶν, αὐτῷ παραδίδοται πρός ἀπώλειαν, ( ἵνα γνῷ πάσχων, ὅπερ ἐκών περιεῖπεν, καί μάθῃ κατά τήν πεῖραν γενόμενος, ὡς ἐλάνθανεν ἀντί ζωῆς περιπτυσσόμενος θάνατον. 3. Ὅτι μόνον ἔχει τοῦ καλοῦ τήν γνῶσιν ὁ Θεός, ὡς καί τοῦ καλοῦ φύσις τε καί γνῶσις ὑπάρχων· τοῦ δέ κακοῦ τήν ἄγνοιαν, ὡς τήν αὐτοῦ ἔχων ἀδυναμίαν. Ὧν γάρ ἔχει τήν δύναμιν φυσικῶς, τούτων οὐσιωδῶς κέκτηται γνῶσιν. 4. Ὅτι κατά πάθος παρά φύσιν ἐπισυμβαῖνον, ἀλλ᾿ οὐ κατά δύναμιν φυσικήν τοῖς λογικοῖς ἐνθεωρεῖται κακία.\n\n5. Ἀνὰ μέρος, φησίν, ἡ τῶν ἀντικειμένων ἐν τοῖς δεκτικοῖς θεωρεῖσθαι πέφυκε ὕπαρξις.\n\n6. Ὁ πείσας τό συνειδός ὡς φύσει καλόν πραττόμενον ἔχειν τό κάκιστον, οὗτος χειρός δίκην τῆς ψυχῆς ἐκτείνας τό πρακτικόν, ἔλαβεν ψεκτῶς τοῦ ξύλου τῆς ζωῆς, ἀθάνατον ἡγησάμενος φύσει τό κάκιστον. Διόπερ τήν κατά τό συνειδός τοῦ κακοῦ διαβολήν τῷ ἀνθρώπῳ φυσικῶς ἐνθέμενος ὁ Θεός, διέκρινεν αὐτόν τῆς ζωῆς κακόν τῇ προαιρέσει γενόμενον· ἵνα μή, τό κακόν πράττων, δύνηται πεῖσαι τήν ἰδίαν συνείδησιν, ὅτι φύσει καλόν ὑπάρχει τό κάκιστον. ΜΕ (45). ΠΕΡΙ ΤΟΥ ΣΤΗΘΥΝΙΟΥ ΚΑΙ ΠΕΡΙ ΤΟΥ ΒΡΑΧΙΟΝΟΣ ΤΟΥ ΑΦΑΙΡΕΜΑΤΟΣ.","english":"2. The one who loves falsehood is handed over to it for destruction, so that by suffering he may know what he willingly embraced, and by experience, having learned, may understand that he was unaware he was clinging to death instead of life. 3. That God alone has the knowledge of the good, as being both the nature and the knowledge of the good; and the ignorance of evil, as possessing its own impotence. For of those things whose power he possesses naturally, he has acquired knowledge substantially. 4. That evil is contemplated in rational beings according to a passion that befalls contrary to nature, and not according to a natural power.\n\n5. In turn, he says, the existence of opposites is naturally contemplated in those things that are receptive of them.\n\n6. Whoever has persuaded his conscience that the worst is by nature done as good, this one, stretching out the practical faculty of the soul as it were a hand, has wickedly taken from the tree of life, having deemed the worst to be by nature immortal. Therefore God, having placed in man by nature the conscience's accusation of evil, separated him from life when he became evil by choice, lest, while doing evil, he be able to persuade his own conscience that the worst is by nature good. ME (45). CONCERNING THE BREASTPLATE AND CONCERNING THE REMOVAL OF THE ARM.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"45. ΕΡΩΤΗΣΙΣ ΜΕ' Τί σημαίνει τὸ ἐν τῷ Λευϊτικῷ στηθύνιον τοῦ ἐπιθέματος καὶ ὁ βραχίων τοῦ ἀφαιρέματος, εἰς τιμὴν Θεοῦ τοῖς ἱερεῦσιν ἀφιερούμενον; Ἀπόκρισις.\n\nΟἶμαι τὴν ἀμείνω καὶ ὑψηλὴν θεωρίαν δηλοῦσθαι διὰ τοῦ ( στηθυνίου, καὶ τὴν πρᾶξιν διὰ τοῦ βραχίονος, ἤγουν τοῦ διανοητικοῦ τὴν ἕξιν καὶ τὴν ἐνέργειαν, ἢ τὴν γνῶσιν καὶ τὴν ἀρετήν, ὡς τῆς μὲν γνώσεως αὐτῷ προσαγούσης ἀμέσως τὸν νοῦν τῷ Θεῷ, τῆς ἀρετῆς δὲ κατὰ τὴν πρᾶξιν πάσης αὐτὸν ἀφαιρουμένης τῆς τῶν ὄντων γενέσεως· ἅπερ ἱερεῦσιν ἀφώρισεν ὁ λόγος, τοῖς μόνον τὸν Θεὸν διὰ πάντων κτησαμένοις κληρονομίαν, καὶ μηδὲν τὸ σύνολον κεκτημένοις ἐπίγειον.\n\nἪ πάλιν, ἐπειδὴ τὰς ἄλλων καρδίας διὰ τοῦ λόγου τῆς διδασκαλίας οἱ γνώσει καὶ ἀρετῇ διόλου ποιωθέντες τῷ Πνεύματι εὐσεβείας καὶ πίστεως ποιοῦνται δεκτικάς, καὶ τὴν πρακτικὴν αὐτῶν ἕξιν καὶ δύναμιν ἀφαιρούμενοι τῶν ἐπὶ τῇ φθαρτῇ φύσει σπουδασμάτων πρὸς τὴν τῶν ὑπὲρ φύσιν ἀφθάρτων ἐνέργειαν ἀγαθῶν μεταφέρουσιν, εἰκότως τῶν προσαγομένων εἰς θυσίαν Θεοῦ τὸ στηθύνιον τοῦ ἐπιθέματος, τουτέστι τῶν προσαγομένων τὴν καρδίαν, καὶ τὸν βραχίονα, τῶν αὐτῶν δηλονότι τὴν πρᾶξιν, προσέταξεν ἀφιεροῦσθαι τοῖς ἱερεῦσιν ὁ λόγος. ΣΧΟΛΙΑ 1. Θεωρίας μέν τό στηθύνιον, πράξεως δέ ὁ βραχίων σύμβολον. Ἕξις γάρ τοῦ διανοητικοῦ πέφυκεν ὑπάρχειν ἡ θεωρία, καί ἡ πρᾶξις ἐνέργεια. Δι᾿ ἀμφοτέρων δέ τούτων ἡ ἀληθής ἱερωσύνη χαρακτηρίζεται.","english":"Question 45. What does the breast-piece of the ephod in Leviticus and the arm of the removal-offering, consecrated to the priests in honor of God, signify? Answer.\n\nI think the better and higher contemplation is signified by the breast-piece, and action by the arm—that is, the habit and the activity of the intellective faculty, or knowledge and virtue—since knowledge brings the mind directly to God, while virtue through action withdraws it from the whole generation of things that exist. These things the Word set apart for priests, for those who have acquired God alone through all things as their inheritance, and who possess nothing earthly at all.\n\nOr again, since those who are wholly formed in knowledge and virtue by the Spirit make the hearts of others receptive through the word of teaching and of piety and faith, and by withdrawing their practical habit and power from the pursuits concerned with corruptible nature, transfer them to the activity of incorruptible goods that are above nature—for this reason the Word rightly commanded that the breast-piece of the ephod, that is, the heart of those brought to the sacrifice of God, and the arm, clearly the action of the same, be consecrated to the priests. Scholia 1. The breast-piece is a symbol of contemplation, and the arm of action. For contemplation is by nature a habit of the intellective faculty, and action is its activity. And by both of these the true priesthood is characterized.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"2. Ὁ ἱερουργῶν τῷ Θεῷ δι᾿ εὐσεβοῦς λόγου τάς ἄλλων καρδίας, αἷς ἀναλογεῖ τό στηθύνιον· καί τήν πρακτικήν αὐτῶν δύναμιν, ᾗ ἀναλογεῖ ὁ βραχίων, ἀφορίζων ταῖς ἐνεργείαις τῶν ἐντολῶν, γέγονεν ἱερεύς λαμβάνων παρά τῶν ἑαυτούς θυσίαν τῷ Θεῷ προσαγόντων, τό στῆθος καί τόν βραχίονα. Μ (46). ΠΕΡΙ ΤΟΥ ΕΣΟΠΤΡΟΥ ΚΑΙ ΤΟΥ ΑΙΝΙΓΜΑΤΟΣ. 46. ΕΡΩΤΗΣΙΣ Μ ' Τίς ἡ διαφορὰ τοῦ ἐσόπτρου πρὸς τὸ αἴνιγμα; Ἀπόκρισις.\n\nΤὸ μὲν ἔσοπτρόν ἐστιν, ὡς ἐν ὅρῳ φάναι, συνείδησις τὴν τῶν κατὰ τὴν πρᾶξιν ἀνελλιπῶς πάντων ἀγαθῶν ἔχουσα μορφήν, ( δι᾽ ἧς ὁ καθαρὸς τὴν διάνοιαν πέφυκεν ὁρᾶν τὸν Θεόν, ἢ ἕξις πρακτική, τὴν πασῶν τῶν ἀρετῶν εἰς ἀλλήλας ἑνοειδῶς καθάπερ πρόσωπον θεῖον περιγράφουσα σύνθεσιν. Τὸ δὲ αἴνιγμα γνῶσίς ἐστι διὰ τῆς κατὰ θεωρίαν παντελοῦς τῶν θείων λόγων ἐφικτῆς τῇ φύσει περιοχῆς, τὴν τῶν ὑπὲρ νόησιν ἔμφασιν ἔχουσα. Καὶ ἁπλῶς ἔσοπτρόν ἐστιν ἕξις ἐνδεικτικὴ τῆς μελλούσης τῶν ἀρετῶν ἐμφανισθῆναι τοῖς ἀξίοις πρωτοτύπου μορφῆς· τὸ γὰρ ἐσόμενον τέλος τῆς πρακτικῆς φιλοσοφίας παραδηλοῖ τοῖς ἔχουσι τὸ ἔσοπτρον· τὸ αἴνιγμα δὲ τῆς τῶν νοουμένων περὶ γνῶσιν ἀρχετυπίας ἐστὶν ἔνδειξις. Πᾶσα τοίνυν ἐνταῦθα δικαιοσύνη, συγκρινομένη πρὸς τὴν μέλλουσαν, ἐσόπτρου λόγον ἐπέχει τὴν τῶν ἀρχετύπων πραγμάτων εἰκόνα, οὐκ αὐτὰ δὲ τὰ πράγματα κατ᾽ εἶδος ὑφιστάμενα ἔχουσα· καὶ πᾶσα γνῶσις ἐνταῦθα τῶν ὑψηλῶν, συγκρινομένη πρὸς τὴν μέλλουσαν, αἴνιγμά ἐστιν, ἔμφασιν τῆς ἀληθείας ἀλλ᾽ οὐκ αὐτὴν ὑφισταμένην ἔχουσα τὴν φανήσεσθαι μέλλουσαν ἀλήθειαν.","english":"2. The one who performs the sacred service for God through a pious word—sanctifying the hearts of others, to which the breast-piece corresponds, and their practical power, to which the arm corresponds, by setting them apart for the activities of the commandments—has become a priest, receiving from those who offer themselves as a sacrifice to God the breast and the arm. M (46). Concerning the mirror and the riddle. 46. Question 46. What is the difference between the mirror and the riddle? Answer.\n\nThe mirror is, to speak within limits, a conscience that possesses without deficiency the form of all good things pertaining to practice, through which the one pure in mind is naturally able to see God, or a practical habit that circumscribes the unity-shaped composition of all the virtues into one another like a divine face. The riddle is knowledge through the complete, by way of contemplation, encompassment of the divine principles attainable by nature, having the indication of what is beyond understanding. And simply, the mirror is a habit indicative of the prototype form of the virtues that will be manifested to the worthy; for it intimates the future end of practical philosophy to those who possess the mirror; while the riddle is an indication of the archetype of things understood concerning knowledge. All righteousness here, then, compared to the one to come, holds the rank of a mirror, possessing the image of the archetypal things, but not the things themselves subsisting in their form; and all knowledge here of lofty things, compared to the one to come, is a riddle, having an indication of the truth, but not the truth itself subsisting, which is going to be manifested.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"Ἐπειδὴ γὰρ ἀρετῇ καὶ γνώσει τὰ θεῖα συνέχεται, τῶν κατ᾽ ἀρετὴν πρωτοτύπων ἐστὶν ἐνδεικτικὸν τὸ ἔσοπτρον, καὶ τῶν κατὰ γνῶσιν ἀρχετύπων ἐμφαντικὸν ὑπάρχει τὸ αἴνιγμα. Ταύτην ἔχει τὴν διαφορὰν τὸ ἔσοπτρον πρὸς τὸ αἴνιγμα, καθότι τὸ μὲν ἔσοπτρον πρακτικῆς μηνύει τέλος ἐσόμενον, τὸ δὲ αἴνιγμα θεωρητικῆς ἐμφαίνει μυστήριον. ΣΧΟΛΙΟΝ 1. Ὅτι τό μέν ἔσοπτρον τῶν τῇ πρακτικῇ προσφυῶν ἀγαθῶν ἐστιν ἐμφατικόν· τό δέ αἴνιγμα, τῶν ἐπί τῇ γνώσει μελλόντων μυστηρίων ἐστίν ἐνδεικτικόν.\n\nΜΖ (47). ΠΕΡΙ ΤΟΥ \"ΦΩΝΗ ΒΟΩΝΤΟΣ ΕΝ ΤΗ ΕΡΗΜΩ\". 47. ΕΡΩΤΗΣΙΣ ΜΖ' Τί ἐστι φωνὴ βοῶντος ἐν τῇ ἐρήμῳ καὶ τὰ ἑξῆς; Τίς ἡ ( ἔρημος καὶ τίς ἐνταῦθα ἡ ὁδὸς Κυρίου καὶ τίς ἡ ἑτοιμασία αὐτῆς; Τίνες τε αἱ τρίβοι αὐτοῦ καὶ τί τὸ εὐθῦναι αὐτάς; Τίνες αἱ φάραγγες, καὶ τί σημαίνει τὸ πληρωθήσεται πᾶσα φάραγξ; Τίνα τε τὰ ὄρη καὶ οἱ βουνοί, καὶ τίς ἡ τούτων ταπείνωσις; Τί τὰ σκολιά, καὶ πῶς\n\nἔσται εἰς εὐθεῖαν; Τίνες αἱ τραχεῖαι, καὶ πῶς ἔσονται εἰς ὁδοὺς λείας; Καὶ τί τὸ μετὰ ταῦτα πάντα καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ; Ἀπόκρισις.","english":"Since the divine things are held together by virtue and knowledge, the mirror is indicative of the prototypes according to virtue, and the enigma is manifestive of the archetypes according to knowledge. The mirror has this difference from the enigma, in that the mirror discloses the end of the practical life as something future, while the enigma brings to light the mystery of the contemplative life. SCHOLION 1. That the mirror is expressive of the goods that belong to the practical life, while the enigma is indicative of the mysteries that are to come in knowledge.\n\n47 (47). ON \"THE VOICE OF ONE CRYING IN THE WILDERNESS.\" 47. QUESTION 47: What is the voice of one crying in the wilderness, and the things that follow? What is the wilderness, and what is the way of the Lord here, and what is its preparation? Who are his paths, and what is it to make them straight? What are the valleys, and what does \"every valley shall be filled\" signify? What are the mountains and the hills, and what is their humbling? What are the crooked things, and how","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"Φωνὴ τοῦ ἐξ ἀρχῆς βοῶντος ἐν τῇ ἐρήμῳ, τῇ φύσει λέγω τῶν ἀνθρώπων ἢ τῷ κόσμῳ τούτῳ, Θεοῦ Λόγου προδήλως ἐστὶ πᾶς ἅγιος, εἴτε κατὰ τὸν Ἄβελ ὀρθῶς προσφέρων ἐξ εἰλικρινείας ἐστεατωμένα ταῖς ἀρεταῖς τὰ τῆς ψυχῆς πρῶτα τῆς θεωρίας κινήματα, εἴτε κατὰ τὸν Ἐνὼς ἐλπίδι πίστεως βεβαίᾳ τῶν μελλόντων ἀγαθῶν ἐπιδραξάμενος, ὑπὲρ ὧν ἤλπισεν, εὔτονον ἐκτήσατο τὴν ἐπίκλησιν, εἴτε κατὰ τὸν Ἐνώχ, διὰ πάσης εὐαρεστήσας ἀρετῆς, τῆς τῶν ὄντων σχέσεώς τε καὶ γνώσεως τὸν νοῦν παντελῶς ἀπάρας, πρὸς αὐτὴν τὴν ὑπὲρ νόησιν ἀσχέτως αἰτίαν μετέθηκεν, εἴτε κατὰ τὸν Νῶε, πίστει θεωρήσας τὰ μέλλοντα τῆς θείας κρίσεως εἴδη, κατεσκεύασεν ἑαυτῷ, κιβωτοῦ δίκην, τὴν ῥυομένην αὐτὸν ἀπὸ τῆς μελλούσης ὀργῆς πανταχόθεν ἠσφαλισμένην τῷ θείῳ φόβῳ πολιτείαν καὶ ἄσκησιν, εἴτε κατὰ τὸν Ἀβραάμ, καθαρῷ πίστεως ὀφθαλμῷ τῶν μελλόντων ἀγαθῶν ἰδὼν τὴν εὐπρέπειαν, ὑπήκουσε γῆς καὶ συγγενείας καὶ οἴκου πατρικοῦ προθύμως ἐξελθεῖν, καταλιπὼν τὴν πρὸς σάρκα καὶ αἴσθησιν καὶ αἰσθητὰ σχέσιν τε καὶ προσπάθειαν, καὶ φύσεως ἐν καιρῷ πειρασμοῦ καὶ ἀγώνων ὑψηλότερος ( ὤν, προτιμήσας τὴν αἰτίαν τῆς φύσεως, ὡς τοῦ Ἰσαὰκ τὸν Θεὸν ὁ μέγας Ἀβραάμ, εἴτε κατὰ τὸν Ἰσαάκ, δι᾽ ἄκραν ἀπάθειαν καὶ τὴν περὶ θεωρίαν καλὴν τῆς ψυχῆς ἀπληστίαν, ἀμετάβατον ἀπὸ τῆς ἀληθείας ἔσχεν, καὶ πολεμούμενος ὑπὸ τῶν πονηρῶν πνευμάτων, τὴν ἕξιν τῆς ἀρετῆς καὶ τῆς γνώσεως, εἴτε κατὰ τὸν Ἰακὼβ τῆς τῶν ὑλικῶν δασύτητός τε καὶ τῆς περὶ αὐτὰ συγχύσεως τὸν νοῦν ἀποκαθάρας κατέστησε λεῖον, καὶ τῇ τῶν ἐριφείων ἐπιθέσει δερμάτων, τῇ περὶ τὴν σάρκα λέγω τοῦ κατὰ Θεὸν βίου","english":"Every saint is plainly a voice of the Word of God who cries out from the beginning in the wilderness—I mean the nature of men or this world—whether, like Abel, he rightly offers from sincerity the first movements of the soul for contemplation, seasoned by the virtues; or, like Enosh, having laid hold of the good things to come by the firm hope of faith, he obtained a well-toned invocation on behalf of those things for which he hoped; or, like Enoch, having pleased God through every virtue, and having wholly detached his mind from the relation and knowledge of beings, he was translated without attachment to the very cause that is beyond understanding; or, like Noah, having by faith contemplated the future forms of the divine judgment, he prepared for himself, as it were an ark, a manner of life and ascetic practice secured on every side by divine fear, which rescues him from the wrath to come; or, like Abraham, having seen with the pure eye of faith the beauty of the good things to come, he readily obeyed the call to go out from land and kindred and his father's house, leaving behind the relation and attachment to flesh and sense and sensible things, and becoming higher than nature in the time of trial and struggles, preferring the cause of nature, as the great Abraham preferred God to Isaac; or, like Isaac, through extreme dispassion and the soul's noble insatiability for contemplation, he kept his position unswerving from the truth, even when warred against by evil spirits—the state of virtue and knowledge; or, like Jacob, having purified his mind from the roughness of material things and the confusion concerning them, he made it smooth, and by the putting on of goatskins—I mean the life according to God concerning the flesh—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"τραχύτητι, τὴν κατὰ τοῦ φρονήματος τῆς σαρκὸς παρὰ τοῦ Θεοῦ κομισάμενος δυναστείαν, φόβῳ τε τῆς τῶν παθῶν ἐπαναστάσεως καὶ πόθῳ τῆς κατὰ πεῖραν ὑψηλοτέρας μαθήσεως μεταβὰς εἰς Χαρράν, τὴν φυσικήν φημι θεωρίαν, ἐξ ἧς λαβὼν διὰ πόνων πρακτικῶν πᾶσαν τοῦ φαινομένου κόσμου τὴν πνευματικὴν ἐπιστήμην, ἐν διαφόροις συλλεγεῖσαν λογισμοῖς τε καὶ νοήμασιν, ἐπανῆλθεν εἰς τὴν γῆν τὴν πατρικὴν καὶ οἰκείαν, φημὶ τὴν γνῶσιν τῶν νοητῶν, ἐπιφερόμενος καθάπερ γυναῖκας καὶ παιδίσκας τὰς ἐγγενομένας αὐτῷ τῆς τε πρακτικῆς καὶ τῆς θεωρητικῆς παγίας ἕξεις καὶ ἐνεργείας καὶ τοὺς ἐκ τούτων αὐτῷ γεννηθέντας υἱούς, οἵτινες οὗτοι τυγχάνουσι. Καὶ ἁπλῶςἵνα μὴ πλέον τοῦ δέοντος ὁ λόγος μηκύνηται, τὸν ἑκάστου βίον διεξιώνπᾶς ἅγιος διὰ τῆς οἰκείας ἀναστροφῆς, ὡς ἐσχηκὼς βοῶντα τὸν λόγον τὰ οἰκεῖα τοῖς ἄλλοις ἀνθρώποις θελήματα, φωνὴ τοῦ Λόγου σαφῶς ὑπάρχει καὶ πρόδρομος κατὰ τὴν ἀναλογίαν τῆς ἐν αὐτῷ δικαιοσύνης καὶ πίστεως. Πάντων δὲ μάλιστα φωνὴ τοῦ Λόγου καὶ πρόδρομός ἐστιν Ἰωάννης ὁ μέγας καὶ τῆς ἄνευ τύπων καὶ συμβόλων ἀληθοῦς τοῦ Θεοῦ παρουσίας μηνυτής τε καὶ κήρυξ καὶ τοῖς ἀγνοοῦσιν ἐμφανιστής, δεικνὺς ἀναφανδὸν τὸν αἴροντα τοῦ κόσμου τὴν ἁμαρτίαν καὶ πρὸς τὴν οἰκονομίαν εἰς τὴν τῶν μυστηρίων ἐκπλήρωσιν κατὰ τὸ βάπτισμα συνεισφέρων τὴν ἑαυτοῦ λειτουργίαν.","english":"by harshness, having received from God the dominion over the mind of the flesh, and having moved to Harran—by which I mean natural contemplation—out of fear of the uprising of the passions and out of longing for the higher learning that comes by experience, from which, having received through practical labors the whole spiritual knowledge of the visible world, gathered in various reasonings and thoughts, he returned to the land of his father and his own—I mean the knowledge of intelligible things—carrying with him, as it were wives and maidservants, the firmly established habits and activities of both the practical and the contemplative life that had come to be in him, and the sons born to him from these, which are these very things. And to speak simply, lest the account be lengthened beyond what is fitting, going through the life of each one, every saint, through his own manner of life, since he has the Word crying out his own wills to other men, is plainly a voice of the Word and a forerunner, in proportion to the righteousness and faith within him. But above all, John the Great is a voice of the Word and a forerunner, and a declarer and herald of the true presence of God without types and symbols, and a revealer to those who do not know, showing openly the one who takes away the sin of the world and contributing his own ministry to the dispensation for the fulfillment of the mysteries at the baptism.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"Ἐπειδὴ δὲ διὰ τὸν πλοῦτον τῆς χάριτος πολυτρόπως δύναται ( ληφθῆναι πρὸς ὠφέλειαν τῶν ἀρετῆς τε καὶ γνώσεως ἐφιεμένων πᾶσα συλλαβή, καὶ ἡ τυχοῦσα, τῆς θείας Γραφῆς, φέρε, κατὰ τὸ δυνατὸν ἡμῖν καὶ ἑτέρως τὰ προτεθέντα θεωρήσωμεν.\n\nἜρημος τοιγαροῦν, ὡς ἔφην, ἔστιν ἡ τῶν ἀνθρώπων φύσις καὶ ὁ κόσμος οὗτος καὶ ἡ τοῦ καθέκαστον ψυχὴ διὰ τὴν γενομένην ἐκ τῆς ἀρχαίας παραβάσεως τῶν ἀγαθῶν ἀκαρπίαν. Φωνὴ δὲ τοῦ βοῶντός ἐστι Λόγου ἡ κατὰ συνείδησιν ἐπὶ τοῖς ἑκάστῳ πλημμεληθεῖσι συναίσθησις οἱονεὶ βοῶσα κατὰ τὸ κρυπτὸν τῆς καρδίας ἑτοιμάσαι τὴν ὁδὸν Κυρίου. Σαφὴς δὲ καὶ πρόδηλος ἑτοιμασία τῆς θείας ὁδοῦ\n\nκαθέστηκεν ἡ τῶν τρόπων τε καὶ λογισμῶν ἐπὶ τὸ κρεῖττον μεταβολὴ καὶ διόρθωσις καὶ ἡ τῶν προτέρων κάθαρσις μολυσμῶν. Ὁδὸς δὲ καλή τε καὶ ἐπίδοξος ὁ κατ᾽ ἀρετὴν ὑπάρχει βίος· ἐν ᾧ καθάπερ ὁδῷ τὸν ἐν ἑκάστῳ ποιεῖται τῆς σωτηρίας δρόμον ὁ Λόγος, ἐνοικῶν τε διὰ τῆς πίστεως καὶ ἐμπεριπατῶν τοῖς κατ᾽ ἀρετήν τε καὶ γνῶσιν διαφόροις θεσμοῖς τε καὶ δόγμασι. Τρίβοι δὲ τοῦ Λόγου εἰσὶν οἱ διάφοροι τρόποι τῶν ἀρετῶν καὶ ἡ τοῦ κατὰ Θεὸν βίου διάφορος ἀγωγὴ ἤγουν τὰ κατὰ Θεὸν ἐπιτηδεύματα· ἃς εὐθύνουσιν οἱ μήτε δόξης ἕνεκεν μήτε προφάσει πλεονεξίας μήτε κολακείας χάριν καὶ ἀνθρωπαρεσκείας καὶ ἐπιδείξεως τὴν ἀρετὴν ἢ τὴν μελέτην τῶν θείων λόγων μετελθεῖν ἐπιτηδεύοντες, ἀλλὰ πάντα διὰ τὸν Θεὸν καὶ ποιοῦντες καὶ λέγοντες καὶ διανοούμενοι. Τρίβοις γὰρ οὐκ εὐθείαις ὁ θεῖος οὐ πέφυκεν ἐμφιλοχωρεῖν Λόγος, κἂν εὕρῃ τὴν ὁδὸν ἔν τισιν ἕτοιμον. Οἷόν τι λέγω·","english":"Since, because of the wealth of grace, every syllable of the divine Scripture, even the most ordinary, can be taken in many ways for the benefit of those who desire virtue and knowledge, come, let us contemplate the things set before us also in another way, as far as we are able.\n\nTherefore, as I said, the nature of men is a desert, and this world, and the soul of each individual, because of the barrenness of good things that came from the ancient transgression. And the voice of the crying Word is the conscience's awareness of each one's transgressions, as it were crying out in the hidden depth of the heart to prepare the way of the Lord. And a clear and manifest preparation of the divine way is the change and correction of one's habits and thoughts for the better, and the cleansing of former defilements. And the good and glorious way is the life according to virtue, in which, as on a road, the Word makes the course of salvation in each person, dwelling through faith and walking about among the various institutions and doctrines of virtue and knowledge. And the paths of the Word are the various modes of the virtues and the varied conduct of the life according to God—that is, the pursuits according to God—which those straighten who pursue virtue or the study of divine words neither for the sake of glory nor under the pretext of greed nor for the sake of flattery and pleasing men and display, but who do and say and think all things for God. For the divine Word does not naturally linger in crooked paths, even if he finds the way ready in some. What I mean is this:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"νηστεύει τις καὶ ἀπέχεται τῆς ἐξαπτικῆς τῶν παθῶν διαίτης τὰ ἄλλα τε ποιεῖ, ὅσα πρὸς ἀπαλλαγὴν κακίας συμβάλλεσθαι δύναται, τὴν λεγομένην ὁδὸν οὗτος ἡτοίμασεν· κενοδοξίας δὲ ἢ πλεονεξίας ἢ κολακείας ἢ ἀνθρωπαρεσκείας ἢ ἄλλης τινὸς ἕνεκεν αἰτίας δίχα τῆς θείας εὐαρεστήσεως τοὺς τοιούτους ἐπιτηδεύει τρόπους, οὗτος εὐθείας οὐκ ἐποίησε τὰς τρίβους τοῦ Θεοῦ, καὶ τὸν μὲν τῆς ἑτοιμασίας τῆς ὁδοῦ πόνον ὑπέμεινε, τὸν ( δὲ Θεὸν οὐκ ἔσχε ταῖς αὐτοῦ τρίβοις ἐμπεριπατοῦντα. Ὁδὸς οὖν τοῦ Κυρίου ἐστὶν ἡ ἀρετή, εὐθεῖα δὲ τρίβος ὁ κατ᾽ ἀρετὴν ὀρθὸς ὑπάρχει τρόπος καὶ ἄδολος.\n\nΠᾶσα φάραγξ πληρωθήσεται, τῶν ἑτοιμασαμένων δηλαδὴ καλῶς τὴν ὁδὸν Κυρίου καὶ εὐθείας ποιησαμένων τὰς αὐτοῦ τρίβους· οὐ γὰρ ἁπλῶς πᾶσα, οὐδὲ πάντων· οὔτε γὰρ τῶν μὴ ἑτοιμασάντων τὴν ὁδὸν τοῦ Κυρίου καὶ εὐθείας ποιησάντων τὰς τρίβους αὐτοῦ. Φάραγξ δέ ἐστιν ἡ τοῦ καθέκαστον σάρξ, ἡ τῷ πολλῷ ῥεύματι τῶν παθῶν ἐκχαραδρωθεῖσα καὶ τὴν πρὸς τὴν ψυχὴν κατὰ τὸν τοῦ συνδήσαντος Θεοῦ νόμον πνευματικὴν διατμηθεῖσα συνέχειάν τε καὶ συνάφειαν. Δυνατὸν δὲ καὶ τὴν ψυχὴν φάραγγα νοηθῆναι, τῷ πολλῷ χειμῶνι τῆς ἀγνοίας κοιλανθεῖσαν καὶ τῆς ἐν Πνεύματι καλῆς ὁμαλότητος διὰ τῆς κακίας τὸ κάλλος ἀποθεμένην. Πᾶσα τοίνυν φάραγξ, ἤγουν σὰρξ καὶ ψυχὴ τῶν ἑτοιμασάντων τὴν ὁδὸν τοῦ Κυρίου καὶ εὐθείας ποιησάντων τὰς τρίβους αὐτοῦ, πληρωθήσεται διὰ τῆς ἀποβολῆς τῶν παθῶν, τῶν ποιούντων αὐταῖς φαράγγων δίκην τὴν ἀνωμαλίαν, καὶ τῆς τῶν ἀρετῶν ἐπαναγωγῆς ἀπολαβοῦσα τὴν φυσικὴν ἐπιφάνειαν, ὁμαλισθεῖσαν τῷ Πνεύματι.","english":"If someone fasts and abstains from the diet that inflames the passions, and does all the other things that can contribute to release from evil, he has prepared what is called the way; but if he practices such ways for the sake of vainglory, or greed, or flattery, or pleasing men, or any other cause apart from the divine good pleasure, he has not made straight the paths of God, and he has endured the labor of preparing the way, but he did not have God walking in his paths. The way of the Lord, then, is virtue, and the straight path is the manner of life that is upright in virtue and guileless.\n\nEvery valley shall be filled—that is, of those who have prepared the way of the Lord well and made his paths straight; for not simply every valley, nor of all, since it is not of those who have not prepared the way of the Lord and made his paths straight. A valley is the flesh of each individual, which has been furrowed by the great flow of the passions and, according to the law of God who bound them together, has been cut off from its spiritual continuity and union with the soul. It is also possible to understand the soul as a valley, hollowed out by the great winter of ignorance and, through vice, having laid aside the beauty of the fair smoothness that is in the Spirit. Every valley, then—that is, the flesh and soul of those who have prepared the way of the Lord and made his paths straight—shall be filled through the removal of the passions, which produce in them irregularity like that of valleys, and through the restoration of the virtues, receiving back its natural appearance, made smooth by the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"Καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται. Ταῖς φάραγξιν, ὡς ἔοικεν, μάλιστα πεφύκασί πως συνίστασθαι τὰ ὄρη καὶ οἱ βουνοί. Ὄρος ἐστὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ, βουνὸς δὲ πᾶσα κακία κατεπανισταμένη τῆς ἀρετῆς. Εἰ γοῦν ὄρη μέν εἰσι τὰ ἐνεργητικὰ τῆς ἀγνωσίας πνεύματα, βουνοὶ δὲ τὰ ποιητικὰ τῆς κακίας, ὁπηνίκα προδήλως πᾶσα φάραγξ, ἤγουν σὰρξ ἢ ψυχὴ τῶν ἑτοιμασάντων, ὡς εἶπον, τὴν ὁδὸν τοῦ Κυρίου καὶ εὐθείας ποιησάντων τὰς τρίβους αὐτοῦ, διὰ τῆς τοῦ περιπατοῦντος ἐν αὐτοῖς διὰ τῶν ἐντολῶν Θεοῦ Λόγου παρουσίας πληρωθῇ γνώσεώς τε καὶ ἀρετῆς, πάντα τὰ τῆς ψευδωνύμου γνώσεως καὶ τὰ τῆς κακίας πνεύματα ταπεινοῦται, πατοῦντος αὐτὰ τοῦ Λόγου καὶ ὑποτάσσοντος ( καὶ τὸ ἐπαιρόμενον κατὰ τῆς ἀνθρωπίνης φύσεως πονηρὸν κράτος καταβάλλοντος καὶ οἷον τὸ μέγεθος καὶ τὸ ὕψος τῶν ὀρέων καὶ τῶν βουνῶν κατασκάπτοντος καὶ εἰς τὴν τῶν φαράγγων ἄγοντος ἀναπλήρωσιν. Τῷ ὄντι γάρ, εἰ πάντα λήψεταί τις διὰ τῆς τοῦ Λόγου δυνάμεως ὅσα παρὰ τῆς φύσεως λαβόντες οἱ δαίμονες τὴν παρὰ φύσιν ἀγνωσίαν τε καὶ κακίαν ἐδημιούργησαν, οὐδαμῶς ὑποστήσεται καθ᾽ οἱονδήποτε τρόπον ἀγνωσίας ἢ κακίας ὕψος, ὥσπερ οὐδὲ ὄρος ἢ βουνὸς τῶν αἰσθητῶς φαινομένων, εἰ μηχανή τις ἦν τοῖς ἀνθρώποις αὐτὰ μὲν κατασκάψαι τὰ ὄρη καὶ τοὺς βουνούς, τὰς δὲ φάραγγας ἀναπληρῶσαι.","english":"And every mountain and hill shall be brought low. It is in the valleys, as it seems, that mountains and hills are especially wont in some way to be situated. Every high thing that exalts itself against the knowledge of God is a mountain, and every evil that rises up against virtue is a hill. If, then, the mountains are the spirits that work ignorance, and the hills those that work evil, whenever every valley—that is, the flesh or soul of those who have prepared, as I said, the way of the Lord and made straight his paths—is filled with knowledge and virtue through the presence of the Word of God who walks in them through the commandments, then all the spirits of falsely named knowledge and of evil are brought low, as the Word treads them down and subjects them, and casts down the evil power that exalts itself against human nature, and, as it were, demolishes the magnitude and height of the mountains and hills and leads them to the filling up of the valleys. For in truth, if one receives through the power of the Word all that the demons, having taken from nature, produced contrary to nature—ignorance and evil—then no height of ignorance or evil will in any way subsist, just as neither a mountain nor a hill of things visible to the senses would subsist, if there were some device for men to demolish the mountains and the hills and to fill up the valleys.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"Ταπείνωσις οὖν ἐστι τῶν νοητῶν καὶ πονηρῶν ὀρέων καὶ βουνῶν ἡ τῆς σαρκός τε καὶ τῆς ψυχῆς πρὸς ἑαυτὰς τῶν κατὰ φύσιν δυνάμεων ἀποκατάστασις· καθ᾽ ἣν φυσικῶς ἰθυνόμενος τῷ πλούτῳ τῆς ἀρετῆς καὶ τῆς γνώσεως ὁ φιλόθεος νοῦς ὁμαλῶς διαπορεύεται τὸν αἰῶνα τοῦτον καὶ πρὸς τὸν ἀγήρω καὶ ἄφθαρτον προτροπάδην φέρεται κόσμον τῶν νοητῶν καὶ ἁγίων δυνάμεων, μήτε τοῖς ἑκουσίοις τῆς σαρκὸς πάθεσι διὰ τῆς πολυτρόπως σκολιευομένης πλανώμενος ἡδονῆς, μήτε τοῖς ἀκουσίοις πειρασμοῖς διὰ τῆς ὀδύνης τραχυνόμενος, τῇ περὶ τὴν σάρκα φειδοῖ τὴν ὁδὸν τῶν ἐντολῶν ὡς δύσβατον διὰ τὴν τραχύτητα τῶν πόνων τῆς σαρκὸς παραιτούμενος.\n\nἸθύνεται μὲν οὖν τὰ σκολιά, ὅταν ὁ νοῦς, τὰ μέλη τοῦ σώματος τῶν παθῶν ἐλευθερώσας, ἤγουν τὰ αἰσθητήρια καὶ τὰ λοιπὰ τῆς καθ᾽ ἡδονὴν ἐκκόψας ἐνεργείας, κατὰ τὸν ἁπλοῦν τῆς φύσεως λόγον αὐτὰ κινεῖσθαι διδάξειεν, ἰθύνων πρὸς τὴν ἐφ᾽ ᾗ γεγόνασιν αἰτίαν. Αἱ δὲ τραχεῖαι, τουτέστιν αἱ τῶν ἀκουσίων πειρασμῶν ἐπιφοραί, ἔσονται εἰς ὁδοὺς λείας, ὅταν μάλιστα χαίρων καὶ εὐφραινόμενος ὁ νοῦς ἐν ἀσθενείαις εὐδοκῇ καὶ θλίψεσι καὶ ἀνάγκαις, διὰ τῶν ἀκουσίων πόνων τὴν ὅλην τῶν ( ἑκουσίων παθῶν ἀφαιρούμενος δυναστείαν.","english":"The humbling, then, of the intelligible and evil mountains and hills is the restoration of the natural powers of the flesh and of the soul to themselves; by which, being naturally directed by the wealth of virtue and knowledge, the God-loving mind passes evenly through this age and is carried straight on to the ageless and incorruptible world of the intelligible and holy powers, neither being led astray by the voluntary passions of the flesh through the many-wiled pleasure, nor being roughened by the involuntary temptations through pain, refusing the way of the commandments as hard to pass because of the roughness of the flesh's labors, out of a sparing of the flesh.\n\nThe crooked things, then, are made straight when the mind, having freed the members of the body from the passions—that is, having cut off the senses and the remaining activities according to pleasure—teaches them to be moved according to the simple principle of nature, directing them toward the cause for which they came to be. And the rough things, that is, the onsets of involuntary temptations, shall become smooth ways, when especially the mind, rejoicing and being glad, takes pleasure in weaknesses and afflictions and necessities, through involuntary labors removing the whole dominion of the voluntary passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"Ὁ γὰρ τῆς ἀληθινῆς ἐφιέμενος ζωῆς, γνοὺς ὅτι πᾶς πόνος, εἴτε ἑκούσιος εἴτε ἀκούσιος, τῆς τοῦ θανάτου μητρὸς ἡδονῆς γίνεται θάνατος, πάσας τὰς τραχείας τῶν ἀκουσίων πειρασμῶν ἐπιφορὰς δέξεται μετ᾽ εὐφροσύνης, χαίρων διὰ τῆς ὑπομονῆς, ὁδοὺς εὐμαρεῖς τε καὶ λείας τὰς θλίψεις ποιούμενος καὶ πρὸς τὸ βραβεῖον τῆς ἄνω κλήσεως ἀπλανῶς παραπεμπούσας αὐτὸν εὐσεβῶς ἐν αὐταῖς τὸν θεῖον δρόμον ποιούμενον. Πᾶς τοιγαροῦν τὴν πολυέλικτόν τε καὶ πολύπλοκον ἡδονὴν καὶ πᾶσιν ὁμοῦ τοῖς αἰσθητηρίοις πολυτρόπως συμπεπλεγμένην τῇ ἐγκρατείᾳ διαλύσας τὰ σκολιὰ εἰς εὐθεῖαν ἐποίησεν. Καὶ ὁ τὴν δύσβατον καὶ τραχεῖαν τῶν πόνων ἐπιφορὰν δι᾽ ὑπομονῆς πατήσας τὰς τραχείας ἐποίησεν εἰς ὁδοὺς λείας. Ὅθεν, ὥσπερ ἔπαθλον ἀρετῆς καὶ τῶν ὑπὲρ αὐτῆς καμάτων, οἷα καλῶς τε καὶ νομίμως ἀθλήσας καὶ τὴν ἡδονὴν νικήσας τῷ πόθῳ τῆς ἀρετῆς καὶ τὴν ὀδύνην πατήσας τῷ τῆς γνώσεως ἔρωτι καὶ δι᾽ ἀμφοτέρων γενναίως τοὺς θείους διενέγκας ἀγῶνας, ὄψεται τὸ σωτήριον τοῦ Θεοῦ. Καὶ ὄψεται γάρ φησιν πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ· πᾶσα σάρξ, δηλονότι πιστή, κατὰ τὸ ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα, δηλαδὴ τὴν πιστεύσασαν. Οὐχ ἁπλῶς οὖν πᾶσα σὰρξ ὄψεται τὸ σωτήριον τοῦ Θεοῦ, οὔτε γὰρ ἡ τῶν ἀσεβῶν σάρξ, εἴπερ ἀληθὴς ὁ ἀποφαινόμενος λόγος ἀρθήτω ὁ ἀσεβής, ἵνα μὴ ἴδῃ τὴν δόξαν Κυρίου, ἀλλὰ προσδιωρισμένως πᾶσα πιστὴ σάρξ.","english":"For whoever longs for true life, knowing that every toil, whether voluntary or involuntary, becomes death to the pleasure that is the mother of death, will accept all the rough onsets of involuntary temptations with gladness, rejoicing through endurance, making afflictions into easy and smooth paths that guide him without error to the prize of the upward calling, as he piously runs the divine race in them. Therefore everyone who by self-control has dissolved the much-twisted and much-entangled pleasure, intertwined in many ways with all the senses together, has made the crooked things straight. And he who by endurance has trampled the hard-to-traverse and rough onset of toils has made the rough ways into smooth paths. Hence, as a prize of virtue and of the labors endured for its sake—as one who has contended well and lawfully, and has conquered pleasure by his longing for virtue, and has trampled pain by his love of knowledge, and through both has nobly carried through the divine contests—he will see the salvation of God. For, it says, all flesh shall see the salvation of God: all flesh, that is, that is faithful, according to I will pour out of my Spirit upon all flesh, namely, that which has believed. Not, then, does all flesh simply see the salvation of God—for neither does the flesh of the impious, if indeed the word that declares Let the impious be taken away, that he may not see the glory of the Lord is true—but with specific qualification, all faithful flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"Ἐκ μέρους δὲ τῆς σαρκὸς τὸν ὅλον ἄνθρωπον σημαίνει συνήθως ὁ γραφικὸς λόγος, οἱονεὶ βοῶν καὶ ὄψεται πᾶς ἄνθρωπος τὸ σωτήριον τοῦ Θεοῦ, πᾶς ἄνθρωπος ἀκούσας δηλαδὴ τῆς ἐν τῇ ἐρήμῳ βοώσης φωνῆς, καὶ κατὰ τὸν ἀποδοθέντα τῆς θεωρίας λόγον ἑτοιμάσας τὴν ὁδὸν Κυρίου, καὶ εὐθείας ποιήσας τὰς τρίβους αὐτοῦ, καὶ πληρώσας διὰ τῆς τῶν νοητῶν καὶ πονηρῶν ὀρέων καὶ βουνῶν καθαιρέσεως ( τὴν διὰ τοῦ ἰδίου κοιλώματος παρασχομένην κατὰ τὴν παράβασιν τῆς θείας ἐντολῆς τοῖς εἰρημένοις πονηροῖς ὄρεσι καὶ βουνοῖς τὸ ὕψος καὶ τὸ ἀνάστημα φάραγγα ψυχήν, καὶ τὴν ταύτης ἀναπλήρωσιν τῶν πονηρῶν δυνάμεων ταπείνωσιν ἐργαζόμενος, καὶ τὰ σκολιὰ τῶν ἑκουσίων παθῶν, ἤγουν τῆς ἡδονῆς τὰ κινήματα, διὰ τῆς ἐγκρατείας εὐθύνας, καὶ τὰς τραχείας τῶν ἀκουσίων πειρασμῶν συμφοράς, ἤγουν τοὺς τρόπους τῆς ὀδύνης, διὰ τῆς ὑπομονῆς ὁμαλίσας καὶ εἰς ὁδοὺς λείας καταστήσας· ὁ τοιοῦτος εἰκότως ὄψεται τὸ σωτήριον τοῦ Θεοῦ, καθαρὸς τῇ καρδίᾳ γενόμενος· καθ᾽ ἣν διὰ τῶν ἀρετῶν καὶ τῶν εὐσεβῶν θεωρημάτων ὁρᾷ τὸν Θεὸν ἐπὶ τέλει τῶν ἄθλων, κατὰ τὸ μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται, τῶν ὑπὲρ ἀρετῆς πόνων τῆς ἀπαθείας τὴν χάριν ἀντιλαβών, ἧς οὐδὲν πλέον τὸν Θεὸν ἐμφανίζει τοῖς ἔχουσι.","english":"Scripture customarily signifies the whole man by a part of the flesh, as it were crying out, \"And all flesh shall see the salvation of God\"—that is, every man who has heard the voice crying in the wilderness, and who, according to the stated principle of contemplation, has prepared the way of the Lord and made straight his paths, and has fulfilled this through the demolition of the intellectual and evil mountains and hills (making the soul, which through its own hollow provided, by the transgression of the divine commandment, the height and elevation to the said evil mountains and hills, a valley, and effecting the filling of it as the humbling of the evil powers, and making straight the crooked things of the voluntary passions—that is, the motions of pleasure—through self-control, and leveling the rough misfortunes of involuntary temptations—that is, the modes of pain—through endurance and bringing them into smooth paths); such a man will reasonably see the salvation of God, having become pure in heart; by which, through the virtues and the pious contemplations, he sees God at the end of his labors, according to \"Blessed are the pure in heart, for they shall see God,\" having received in return for his labors on behalf of virtue the grace of dispassion, than which nothing more clearly reveals God to those who possess it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Καθ᾽ ὃ τυχὸν τοῖς τὰ ὑψηλότερα ζητοῦσι τῶν θεωρημάτων καὶ ἄλλως πάρεστιν ὁρᾶν, ὡς ἐν ἐρήμῳ, τῇ ἐστερημένῃ παθῶν ψυχῇ τὴν διὰ τῶν ἀρετῶν φωνὴν τῆς ἀφανῶς βοώσης θείας σοφίας καὶ γνώσεως, ἐπειδὴ πάντα κατὰ τὴν ἀναλογίαν ἑκάστου πᾶσιν ὁ εἷς καὶ ὁ αὐτὸς γίνεται λόγος, χωρῶν δι᾽ ἑκάστου καὶ ὡς πρόδρομον φωνὴν τὴν προκατασκευάζουσαν ἕκαστον πρὸς τὴν αὐτοῦ παρουσίαν προδωρούμενος χάριν, ἐν μὲν τοῖς γινομένην μετάνοιαν ὡς μελλούσης δικαιοσύνης πρόδρομον, ἐν δὲ τοῖς ἀρετὴν ὡς προσδοκωμένης γνώσεως προκαταρτισμόν, ἐν ἄλλοις δὲ γνῶσιν ὡς τῆς παρεσομένης θεωτικῆς ἕξεως χαρακτῆρα. Καὶ ἁπλῶς ἐπιλείψει τὸν θεωρητικὸν νοῦν ὁ χρόνος τὰς θείας ἀναβάσεις τοῦ λόγου γνωστικῶς ποιούμενον καὶ τὰς αὐτοῦ πρὸς ἕκαστον ὑπερφυεῖς ἁρμόζοντα καὶ φιλανθρώπους ἐπινοίας, καθ᾽ ἃς πάντα γίνεται πᾶσιν, ἵνα πάντας σώσῃ διὰ τὸν πλοῦτον τῆς αὐτοῦ χρηστότητος.\n\n( ΣΧΟΛΙΑ 1. Ὁ τήν γνῶσιν ἐστεατωμένην ταῖς ἀρεταῖς, τουτέστιν ἔμπρακτον, μετιών, οὗτος γέγονεν Ἄβελ, ἔχων τόν Θεόν ἐπ᾿ αὐτόν, καί ἐπί τοῖς δώροις αὐτοῦ ἐπιβλέποντα.","english":"Insofar as it happens that for those who seek the higher things of contemplation, the Word is also otherwise present to be seen, as in a wilderness, by the soul that has been stripped of the passions—the voice of the divine Wisdom and Knowledge that cries invisibly through the virtues—since the one and the same Word becomes all things to all in proportion to each one, containing himself through each and bestowing beforehand, as a forerunner voice, the grace that prepares each one beforehand for his own presence: in some, repentance that has come to be, as the forerunner of the righteousness that is to come; in others, virtue, as the preliminary preparation for the knowledge that is awaited; in others again, knowledge, as the imprint of the contemplative habit that will be present. And, to speak simply, time will fail the contemplative mind as it makes the divine ascents of the Word in a manner of knowledge and adapts his transcendent and philanthropic conceptions to each one, according to which he becomes all things to all, in order that he may save all through the riches of his goodness.\n\n(SCHOLIA 1. He who pursues knowledge adorned with the virtues, that is, practical knowledge, has become Abel, having God looking upon him and upon his gifts.)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"2. Ὁ γνούς καί ἀληθῶς ἐλπίσας τά μέλλοντα, τῆς κατά τήν πρᾶξιν, ὑπέρ ὧν ἤλπισεν, ἐπικλήσεως οὐδέποτε παύεται· καί γίνεται νέος Ἐνώς, τόν Θεόν ἐπικαλούμενος.\n\n3. Ὁ διά πράξεως εὐαρεστήσας τῷ Θεῷ, διά θεωρίας πρός τήν τῶν νοητῶν χώραν, τόν νοῦν δηλαδή μετατίθησιν, ἵνα μή διά φαντασίας τινός τόν ἐν τοῖς πάθεσι κατά τήν αἴσθησιν θεάσηται θάνατον, ὡς ὑπὸ μηδενός τῶν ἑλεῖν βουλομένων παντελῶς εὑρισκόμενος.\n\n4. Ὁ διά τήν μέλλουσαν ὀργήν, φησίν, τήν διά τῆς κακουχίας μετελθών ἀγωγήν, γέγονε Νῶε, τῇ μικρᾷ τῆς σαρκός στενοχωρίᾳ τήν μέλλουσαν τῶν ἀσεβῶν φεύγων κατάκρισιν.\n\n5. Γῆν λέγει τήν σάρκα· συγγένειαν, τάς αἰσθήσεις· οἶκον πατρός, τόν αἰσθητόν κόσμον, ἀφ᾿ ὧν ὁ πατριάρχης ἐκβέβηκεν, τήν πρός αὐτά σχέσιν τῆς ψυχῆς ἀποθέμενος.\n\n6. Μόνος ὁ Ἰσαάκ γέγραπται μή μεταβάς τῆς γῆς τῆς ἐπαγγελίας· τοῦ πατρός αὐτοῦ Ἀβραάμ, καί τοῦ υἱοῦ αὐτοῦ Ἰακώβ, τοῦ μέν ἐξελθόντος ἐκ Μεσοποταμίας, καί εἰσελθόντος εἰς Αἴγυπτον· τοῦ δέ διωχθέντος εἰς Μεσοποταμίαν, καί μετά ταῦτα παροικήσαντος εἰς Αἴγυπτον, ἐν ᾗ καί τέθνηκεν. 7. Τάς γυναῖκας εἰς τάς ἕξεις τῆς ἀρετῆς τε καί τῆς γνώσεως· τάς δέ παιδίσκας εἰς τάς τούτων ἐνεργείας ἔλαβεν· ἀφ᾿ ὧν γεννᾷ καθάπερ υἱούς, τούς ἐν φύσει καί χρόνῳ λόγους.","english":"2. He who has known and truly hoped for the things to come never ceases from the invocation in practice on behalf of the things for which he has hoped; and he becomes a new Enos, calling upon God.\n\n3. He who has pleased God through practice transfers his mind through contemplation to the region of intelligible things, so that he may not behold through some fantasy the death that lies in the passions according to sense, as one who is altogether unfindable by any of those who wish to seize him.\n\n4. He who, because of the coming wrath, has pursued the course of hardship, he says, has become a Noah, fleeing by the small constraint of the flesh the coming condemnation of the impious.\n\n5. He calls the flesh \"land\"; the senses \"kindred\"; the \"father's house,\" the sensible world—from which the patriarch has gone out, having laid aside the soul's attachment to them.\n\n6. Isaac alone is written of as not having moved from the land of promise—his father Abraham, and his son Jacob, the one having gone out from Mesopotamia and entered into Egypt, and the other having been driven into Mesopotamia and afterward having dwelt as a sojourner in Egypt, where he also died. 7. He took the wives as the states of virtue and knowledge, and the maidservants as their activities, from which he begets, as it were sons, the principles that are in nature and time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"8. Ὥσπερ γίνεται φάραγξ ἡ σάρξ, ταῖς τῶν παθῶν βαλλομένη φοραῖς· οὕτω, φησίν, καί ἡ ψυχή γίνεται φάραγξ τοῖς τῶν πονηρῶν λογισμῶν ῥεύμασι κοιλαινομένη.\n\n9. Ἡ τῶν παρά φύσιν ἀποβολή παθῶν, καί ἡ τῶν κατά φύσιν ἀρετῶν ἐπιβολή, τήν φαραγγωθεῖσαν ψυχήν ἀναπληροῖ, καί τήν ὀρινομένην τῶν πονηρῶν πνευμάτων ταπεινοῖ δυναστείαν.\n\n( 10. Σκολιά κέκληκεν τά παρά φύσιν τῶν αἰσθήσεων κινήματα, ἰθυνόμενα ὅταν ὁ νοῦς αὐτά πρός τήν ἰδίαν αἰτίαν· λέγω δέ τόν Θεόν, κατά φύσιν κινεῖσθαι διδάξειεν.\n\n11. Τάς τραχείας κέκληκεν, τάς τῶν ἀκουσίων πειρασμῶν συμβάσεις, εἰς ὁδούς λείας διά τῆς κατά τήν εὐχαριστίαν ὑπομονῆς μεταπιπτούσας.\n\n12. Τοῦ μέν θανάτου μήτηρ ἐστίν ἡ ἡδονή· τῆς ἡδονῆς δέ θάνατός ἐστιν ὁ πόνος, ὅ τε προαιρετικός καί ὁ παρά προαίρεσιν. 13. Ὁ τήν ἀρετήν ἀγαπῶν, τήν τῶν ἡδονῶν ἑκουσίως ἀπομαραίνει κάμινον· ὁ δέ τῇ γνώσει τῆς ἀληθείας πεποιωμένος τόν νοῦν, ἀκουσίοις οὐκ ἐπέχεται πόνοις τῆς κατὰ τήν ἔφεσιν πρός τόν Θεόν φερούσης ἀεικινησίας. 14. Ὅτι διά τῆς παραβάσεως ἡ ψυχή κοιλανθεῖσα, τοῖς δαίμοσι καθάπερ ὄρεσιν τό ὕψος δέδωκεν· τουτέστι τό καθ᾿ ἑαυτῆς κράτος. 15. Ἀρετή κατά τήν πρᾶξιν ἐνεργουμένη, φωνή γίνεται τῆς βοώσης γνώσεως, ὡς ἐν ἐρήμῳ, τῇ παθῶν ἐστερημένῃ καταστάσει τῆς ψυχῆς. Πρόδρομος γάρ τῆς ἀληθοῦς σοφίας ἡ ἀρετή, μηνύουσα τήν μετ᾿ αὐτήν κατ᾿ οἰκονομίαν φανησομένην ἀλήθειαν, πρό αὐτῆς κατ᾿ αἰτίαν ὑπάρχουσαν. ΜΗ (48). ΠΕΡΙ ΤΩΝ ΛΑΚΚΩΝ ΚΑΙ ΠΥΡΓΩΝ ΟΖΙΟΥ ΒΑΣΙΛΕΩΣ ΙΟΥΔΑ. 48.","english":"8. Just as the flesh becomes a ravine when it is struck by the onsets of the passions, so too, he says, the soul becomes a ravine, hollowed out by the streams of evil thoughts.\n\n9. The casting off of the passions that are contrary to nature, and the taking up of the virtues that are according to nature, fills up the soul that has been made a ravine, and humbles the dominion of the evil spirits that rushes upon it.\n\n10. He has called the movements of the senses that are contrary to nature \"crooked,\" which are made straight when the mind teaches them to move according to nature toward their own cause—I mean God.\n\n11. He has called \"rough\" the encounters of involuntary temptations, which pass over into smooth ways through endurance with thanksgiving.\n\n12. Pleasure is the mother of death; and the pain of death is the offspring of pleasure, both the pain that is chosen and the pain that is beyond choice. 13. He who loves virtue willingly withers the furnace of pleasures; but he whose mind has been made firm by the knowledge of the truth is not held back by involuntary pains, since the ever-moving impulse of the soul's longing for God carries him on. 14. Because through transgression the soul has been hollowed out, it has given its height to the demons as though to mountains—that is, its own power over itself. 15. Virtue enacted in practice becomes the voice of the knowledge that cries out, as in a wilderness, in the state of the soul that has been deprived of the passions. For virtue is the forerunner of true wisdom, announcing the truth that will appear after it in the order of providence, which exists before it in the order of cause.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"ΕΡΩΤΗΣΙΣ ΜΗ' Περὶ τοῦ Ὀζίου φησὶν ἡ δευτέρα τῶν Παραλειπομένων ὅτι ἐποίησε τὸ εὐθὲς ἐνώπιον Κυρίου, καὶ ἦν ἐκζητῶν τὸν Κύριον ἐν ταῖς ἡμέραις Ζαχαρίου τοῦ συνιέντος ἐν φόβῳ Κυρίου. Καὶ εὐόδωσεν αὐτῷ ὁ Κύριος. Καὶ ᾠκοδόμησεν Ὀζίας πύργους ἐν Ἱερουσαλὴμ καὶ ἐπὶ τὴν πύλην τῆς γωνίας καὶ ἐπὶ τὴν γωνίαν τῆς φάραγγος καὶ ἐπὶ τῶν γωνιῶν καὶ κατίσχυσεν. Καὶ ᾠκοδόμησεν πύργους ἐν τῇ ἐρήμῳ καὶ ἐλατόμησεν λάκκους πολλούς, ὅτι κτήνη πολλὰ ὑπῆρχεν αὐτῷ ἐν Σεφιλᾷ καὶ ἐν τῇ πεδινῇ καὶ ἀμπελουργοὶ ἐν τῇ ὀρεινῇ καὶ ἐν τῷ Καρμήλῳ, ὅτι γεωργὸς ἦν. Τίνες οἱ πύργοι καὶ τίς ἡ ( πύλη τῆς γωνίας καὶ τίς ἡ φάραγξ καὶ ἡ γωνία αὐτῆς; καὶ τίνες πάλιν αἱ γωνίαι τίνες τε οἱ ἐν τῇ ἐρήμῳ πύργοι; καὶ τίνες οἱ λελατομημένοι λάκκοι τίνα τε τὰ κτήνη; καὶ τίς ἡ Σεφιλὰ καὶ ἡ πεδινὴ τίνες τε οἱ ἀμπελουργοί; καὶ τίς ἡ ὀρεινὴ καὶ ὁ Κάρμηλος καὶ τὸ ὅτι γεωργὸς ἦν; Ἀπόκρισις.\n\nἘλθέ, Λόγε Θεοῦ πανύμνητε, δὸς τῶν οἰκείων λόγων τὴν σύμμετρον ἡμῖν ἀποκάλυψιν καί, περιελὼν τὴν τῶν ἐπικαλυμμάτων παχύτητα, δεῖξον ἡμῖν, Χριστέ, τὸ κάλλος τῶν νοουμένων.","english":"QUESTION 48. The second book of Chronicles says concerning Uzziah that he did what was right before the Lord, and that he was seeking the Lord in the days of Zechariah, who understood in the fear of the Lord. And the Lord prospered him. And Uzziah built towers in Jerusalem, and at the corner gate, and at the corner of the ravine, and at the corners, and he strengthened them. And he built towers in the wilderness and cut out many cisterns, because he had many cattle in the Shephelah and in the plain, and vinedressers in the hill country and in Carmel, because he was a farmer. Who are the towers, and what is the corner gate, and what is the ravine and its corner? And again, who are the corners, and who are the towers in the wilderness? And who are the cisterns that were cut out, and what are the cattle? And what is the Shephelah and the plain, and who are the vinedressers? And what is the hill country and Carmel, and what is it that he was a farmer? Answer.\n\nCome, O Word of God, all-praised, grant us the measured revelation of your own words, and, removing the thickness of the coverings, show us, O Christ, the beauty of the things understood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Λαβοῦ τῆς χειρὸς ἡμῶν τῆς δεξιᾶς, τῆς ἐν ἡμῖν λέγω νοερᾶς δυνάμεως, καὶ ὁδήγησον ἐν τῇ ὁδῷ τῶν ἐντολῶν σου καὶ εἰς τὸν τόπον ἄγαγε τῆς θαυμαστῆς σου σκηνῆς ἕως τοῦ οἴκου τοῦ Θεοῦ ἐν φωνῇ ἀγαλλιάσεως καὶ ἐξομολογήσεως ἤχους ἑορτάζοντος, ὅπως καὶ ἡμεῖς, διὰ τῆς κατὰ τὴν πρᾶξιν ἐξομολογήσεως καὶ τῆς κατὰ τὴν θεωρίαν ἀγαλλιάσεως πρὸς τὸν σὸν τῆς εὐωχίας ἄφραστον τόπον ἐλθεῖν ἀξιωθέντες, συνηχήσωμεν τοῖς ἐκεῖσε πνευματικῶς ἑορτάζουσιν, τὴν τῶν ἀλαλήτων γνῶσιν ἀσιγήτοις νοῦ φωναῖς ἀναμέλποντες. Καί μοι σύγγνωθι, Χριστέ, καὶ ἵλαθι διὰ τὴν τῶν ἀξίων σου δούλων ἐπιταγὴν κατατολμῶντι τῶν ὑπὲρ δύναμιν, καὶ φώτισον πρὸς τὴν τῶν προκειμένων θεωρίαν τὴν ἀφώτιστόν μου διάνοιαν, ἵνα πλέον δοξασθῇς, τυφλοῖς τὸ βλέπειν διδοὺς καὶ μογιλάλοις τρανὴν τὴν γλῶσσαν ποιούμενος. Οἶμαι τοίνυν ὅτι, ὥσπερ ἕως τινὸς Χριστοῦ τοῦ Θεοῦ τύπος ὑπῆρχεν ὁ Σολομῶν, οὕτως καὶ Ὀζίας ἕως τινὸς τύπος ἦν τοῦ Σωτῆρος. Ἰσχὺν γὰρ Θεοῦ πρὸς τὴν ἑλλάδα φωνὴν μεταφερόμενον σημαίνει Ὀζίου τὸ ὄνομα, ἰσχὺς δὲ φυσικὴ καὶ δύναμις ἐνυπόστατος τοῦ Θεοῦ καὶ Πατρὸς ὁ Κύριος ἡμῶν Ἰησοῦς ( Χριστός, ὁ εἰς κεφαλὴν γωνίας γενόμενος λίθος, λέγω δὲ τῆς Ἐκκλησίας.","english":"Take our right hand—I mean the noetic power within us—and guide it in the way of your commandments, and lead it to the place of your wondrous tabernacle, even to the house of God, in the voice of gladness and the sound of confession of one who keeps festival, so that we too, having been deemed worthy to come, through confession in practice and gladness in contemplation, to your ineffable place of feasting, may join our voices with those who keep festival there spiritually, hymning the knowledge of things unutterable with the unceasing voices of the mind. And forgive me, O Christ, and be gracious, because at the command of your worthy servants I dare to attempt things beyond my power; and enlighten my unenlightened mind for the contemplation of what lies before us, so that you may be glorified the more, who give sight to the blind and make the tongue of the stammerer clear. I think, then, that just as Solomon was in some respect a type of Christ God, so Uzziah too was in some respect a type of the Savior. For the name Uzziah, translated into the Greek tongue, means strength of God, and the Lord our Jesus Christ is the natural strength and hypostatic power of God the Father—he who became the stone at the head of the corner, I mean of the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"Ὡς γὰρ ἡ γωνία δύο τοίχων ποιεῖται δι᾽ ἑαυτῆς πρὸς ἀλλήλους συνάφειαν, οὕτως ἡ τοῦ Θεοῦ Ἐκκλησία τῶν δύο λαῶν, τοῦ τε ἐξ ἐθνῶν καὶ τοῦ ἐξ Ἰουδαίων, ἕνωσις γίνεται, τὸν Χριστὸν ἔχουσα σύνδεσμον, τὸν οἰκοδομοῦντα τοὺς πύργους ἔν τε Ἱερουσαλήμ, τὴν ὅρασιν λέγω τῆς εἰρήνης, τοὺς θείους καὶ ἀκαθαιρέτους πρώτους τῶν περὶ θεότητος δογμάτων λόγους, ἤγουν ὀχυρώματα, καὶ ἐπὶ τὴν πύλην τῆς γωνίας τοὺς τῶν περὶ\n\nσαρκώσεως δογμάτων λόγους. Πύλη γὰρ καὶ θύρα τῆς Ἐκκλησίας αὐτός ἐστι πάλιν ὁ λέγων ἐγώ εἰμι ἡ θύρα, ἡ τοὺς πύργους ἔχουσα, τουτέστι τὰ ὀχυρώματα τῶν περὶ σαρκώσεως θείων δογμάτων, πύλη· δι᾽ ὧν φρουρουμένους εἰς τὴν γωνίαν, τὴν Ἐκκλησίαν λέγω, δεῖ ποιεῖσθαι τοὺς καλῶς πιστεύειν βουλομένους τὴν εἴσοδον. Ὁ γὰρ τοῖς πύργοις τῶν θείων δογμάτων ὡς ἀληθείας ὀχυρώμασι καθωπλισμένος τοὺς ἐπηρεαστὰς οὐ φοβεῖται λόγους ἢ δαίμονας. Καὶ ἐπὶ τὴν γωνίαν τῆς φάραγγος. Φάραγξ ἐστὶν ἡ σάρξ, γωνία δὲ ταύτης ἐστὶν ἡ πρὸς τὴν ψυχὴν κατὰ τὴν ἐν πνεύματι συνάφειαν ἕνωσις· ἐφ᾽ ἧς οἱ πύργοι, ἤγουν τὰ ὀχυρώματα τῶν ἐντολῶν, οἰκοδομοῦνται καὶ τὰ ἐπ᾽ αὐταῖς κατὰ τὴν διάκρισιν δόγματα, πρὸς τὸ φυλαχθῆναι τῆς σαρκὸς πρὸς τὴν ψυχὴν ἀδιάλυτον καθάπερ γωνίαν τὴν ἕνωσιν.","english":"For just as the corner makes a mutual conjunction of two walls through itself, so the Church of God becomes the union of the two peoples—both the one from the Gentiles and the one from the Jews—having Christ as the bond, who builds the towers in Jerusalem (I mean the vision of peace), the divine and indestructible first principles of the doctrines concerning divinity, that is, the strongholds, and upon the gate of the corner the principles of the doctrines concerning the incarnation. For he himself is again the gate and door of the Church, who says, I am the door, who has the towers—that is, the strongholds of the divine doctrines concerning the incarnation—as a gate; through which those who wish to believe rightly must make their entrance, guarded into the corner—I mean the Church. For the one armed with the towers of the divine doctrines as strongholds of truth does not fear the words or demons of assailants. And upon the corner of the ravine. The ravine is the flesh, and its corner is the union with the soul according to the conjunction in the Spirit; upon which the towers, that is, the strongholds of the commandments, are built, and the doctrines concerning them according to discernment, so that the union of the flesh with the soul may be preserved indissoluble, as it were a corner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"Καὶ ἐπὶ τῶν γωνιῶν ᾠκοδόμησε πύργους. Γωνίας τυχὸν εἶπεν ὁ λόγος τὰς διὰ Χριστοῦ γεγενημένας διαφόρους τῶν διῃρημένων κτισμάτων ἑνώσεις. Ἥνωσε γὰρ τὸν ἄνθρωπον, τὴν κατὰ τὸ ἄρρεν καὶ θῆλυ διαφορὰν τῷ πνεύματι μυστικῶς ἀφελόμενος καὶ τῶν ἐν τοῖς πάθεσιν ἰδιωμάτων καταστήσας ἐπ᾽ ἀμφοῖν ἐλεύθερον τὸν λόγον τῆς φύσεως. Ἥνωσεν δὲ καὶ τὴν γῆν, τὴν κατὰ τὸν αἰσθητὸν παράδεισον καὶ τὴν οἰκουμένην διώσας ἐξαλλαγήν. Ἥνωσεν δὲ καὶ τὴν γῆν καὶ τὸν οὐρανόν, μίαν ἀποδείξας πρὸς ἑαυτὴν νεύουσαν τὴν φύσιν τῶν αἰσθητῶν. ( Ἥνωσεν δὲ καὶ τὰ αἰσθητὰ καὶ τὰ νοητά, καὶ μίαν ἀπέδειξεν οὖσαν τὴν τῶν γεγονότων φύσιν, κατά τινα λόγον μυστικὸν συναπτομένην. Ἥνωσεν δέ, κατὰ τὸν ὑπὲρ φύσιν λόγον τε καὶ τρόπον, καὶ τὴν κτιστὴν φύσιν τῇ ἀκτίστῳ. Καὶ ἐφ᾽ ἑκάστης ἑνώσεως ἤγουν γωνίας, τοὺς συνεκτικούς τε καὶ συνδετικοὺς τῶν θείων δογμάτων ὀχυρώσας, ᾠκοδόμησεν πύργους.\n\nΚαὶ ᾠκοδόμησεν πύργους ἐν τῇ ἐρήμῳ. Ἔρημός ἐστιν ἡ τῶν φαινομένων φύσις ἤγουν ὁ κόσμος οὗτος, ἐν ᾧ πύργους οἰκοδομεῖν πέφυκεν ὁ Λόγος, τὰς εὐσεβεῖς περὶ τῶν ὄντων δόξας τοῖς αἰτοῦσι δωρούμενος, τουτέστι τοὺς τῶν περὶ τῆς φυσικῆς θεωρίας δογμάτων ὀρθοὺς ἐν πνεύματι λόγους. Καὶ ἐλατόμησε λάκκους πολλούς, ὅτι κτήνη πολλὰ ὑπῆρχε αὐτῷ ἐν Σεφιλᾷ καὶ ἐν τῇ πεδινῇ καὶ ἀμπελουργοὶ ἐν τῇ ὀρεινῇ καὶ ἐν τῷ Καρμήλῳ, ὅτι γεωργὸς ἦν.","english":"And he built towers on the corners. The passage perhaps called \"corners\" the various unions of the divided created things that came about through Christ. For he united man, mystically removing the difference of male and female by the Spirit and setting the principle of nature free in both from the peculiarities that lie in the passions. And he united the earth, driving out the difference between the perceptible paradise and the inhabited world. And he united the earth and heaven, showing that the nature of perceptible things inclines toward itself as one. And he united both perceptible and intelligible things, and showed that the nature of created things is one, being joined together according to a certain mystical principle. And, according to the principle and mode that transcends nature, he united created nature to the uncreated. And at each union, that is, each corner, having secured the cohesive and connective towers of the divine doctrines, he built towers.\n\nAnd he built towers in the wilderness. The wilderness is the nature of things that appear, that is, this world, in which the Word is accustomed to build towers, granting to those who ask the pious opinions concerning existing things, that is, the correct principles in the Spirit of the doctrines concerning natural contemplation. And he hewed many cisterns, because he had many cattle in Shephelah and in the plain, and vine-dressers in the hill country and in Carmel, because he was a husbandman.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"Λάκκους λατομεῖ ὁ Κύριος ἐν τῇ ἐρήμῳ, λέγω δὲ τῷ κόσμῳ καὶ τῇ φύσει τῶν ἀνθρώπων, τὰς τῶν ἀξίων καρδίας ἐκχοΐζων καὶ ἀποκαθαίρων τοῦ ὑλικοῦ βάρους τε καὶ φρονήματος καὶ ποιῶν εὐρυχώρους πρὸς ὑποδοχὴν τῶν θείων τῆς σοφίας καὶ τῆς γνώσεως ὑετῶν, ἵνα ποτίζωσιν τὰ κτήνη τοῦ Χριστοῦ, τοὺς δεομένους λέγω, διὰ ψυχῆς νηπιότητα, τῆς ἠθικῆς διδασκαλίας.\n\nΤά τε ἐν Σεφιλᾷ κτήνη. Σεφιλὰ ἑρμηνεύεται λεκάνη στενή. Δηλοῖ δὲ τοὺς διὰ τῶν ἀκουσίων καθαιρομένους πειρασμῶν καὶ λευκαινομένους τῶν κατὰ ψυχὴν καὶ σῶμα μολυσμῶν, δεομένους ποτισθῆναι καθάπερ ὕδωρ τὸν περὶ καρτερίας καὶ ὑπομονῆς λόγον.\n\nΚαὶ ἐν τῇ πεδινῇ· τοὺς τῷ πλάτει δηλονότι τῶν δεξιῶν πραγμάτων κατὰ ῥοῦν αὐτοῖς φερομένων εὐθηνουμένους ἢ τοὺς ἐν ἀρεταῖς εὐδρομοῦντας καὶ τῷ νόμῳ τῶν ἐντολῶν ἀπαθῶς πλατυνομένους, δεομένους καὶ αὐτοὺς ποτισθῆναι τὸν περὶ ταπεινοφροσύνης μεταδόσεώς τε καὶ συμπαθείας τῶν ἀσθενεστέρων ( καὶ τῆς τῶν δοθέντων αὐτοῖς εὐχαριστίας λόγον. Καὶ ἀμπελουργοὶ ἐν τῇ ὀρεινῇ καὶ ἐν τῷ Καρμήλῳ. Ἀμπελουργοὶ μέν εἰσιν ἐν τῇ ὀρεινῇ οἱ τὸν θεῖον καὶ ἐκστατικὸν τῆς γνώσεως καὶ τῆς καρδίας εὐφραντικὸν ἐν τῷ ὕψει τῆς θεωρίας φιλοπονοῦντες λόγον. Οἱ δὲ ἐν τῷ Καρμήλῳ ἀμπελουργοὶ τυγχάνουσιν οἱ κατὰ θεωρίαν ὑψηλῶς τὸν περὶ τῆς τελείας καθάρσεως καὶ τῆς τῶν ὄντων παντελοῦς ἀφαιρέσεως ἀσκούμενοι λόγον. Ἐπίγνωσις γὰρ περιτομῆς ὁ Κάρμηλος ἑρμηνεύεται· ἐφ᾽ ὃν ὁ γεωργῶν ἄμπελον τὸν τῆς περιτομῆς μυστικὸν","english":"The Lord quarries pits in the desert—I mean in the world and in the nature of men—hollowing out and cleansing the hearts of the worthy from material weight and disposition, and making them spacious to receive the divine rains of wisdom and knowledge, so that they may water the cattle of Christ—I mean those who, through childlikeness of soul, are in need of the moral teaching.\n\nAnd the cattle in Sephila. Sephila is interpreted as a narrow basin. It signifies those who are cleansed through involuntary temptations and made white from the defilements of soul and body, who need to be watered, as it were with water, by the word concerning endurance and patience.\n\nAnd in the plain: evidently those who prosper in the breadth of favorable circumstances flowing smoothly for them, or those who run well in virtues and are widened without passion by the law of the commandments, who also themselves need to be watered by the word concerning humility, and the imparting of and sympathy for the weaker, and thanksgiving for what has been given to them. And vinedressers in the hill country and in Carmel. The vinedressers in the hill country are those who labor lovingly over the divine and ecstatic word of knowledge that gladdens the heart, in the height of contemplation. But the vinedressers in Carmel are those who, in contemplation, practice in a lofty manner the word concerning perfect purification and the complete removal of beings. For Carmel is interpreted as knowledge of circumcision; upon it the one who cultivates the vine [practices] the mystical [word] of circumcision","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"λόγον γεωργεῖ, κατ᾽ ἐπίγνωσιν τὸν νοῦν περιτέμνων τῆς ὕλης καὶ τῶν ὑλικῶν, ἀλλ᾽ οὐκ ἰουδαϊκῶς τὴν αἰσχύνην δόξαν ἡγούμενος. Χρῄζειν δὲ καὶ τούτους φησὶν ὁ λόγος τοῦ ἐκ τῶν λατομηθέντων ἐν τῇ ἐρήμῳ λάκκων θείου τῆς σοφίας νάματος, ἵνα κατὰ τὴν ἀναλογίαν τῆς πίστεως ἕκαστος τὸν ἐπιτήδειον δέχηται λόγον ἐκ τῶν πεπιστευμένων τὴν χάριν τῆς τοῦ σωτηρίου λόγου διδασκαλίας· δι᾽ οὗ μεγαλοφυῶς τῆς τοῦ καθέκαστον ἐπιμελεῖται ψυχῆς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός, ὁ καλὸς καὶ ἐπιστήμων γεωργὸς καὶ ὢν καὶ ἀεὶ γινόμενος καὶ πάντα τὰ προειρημένα τῆς ἡμῶν ἕνεκεν σωτηρίας πραξάμενος.\n\nΟὕτω μὲν οὖν ἐπιτόμως ἡμῖν καθ᾽ ἕνα τρόπον τεθεωρήσθω τὰ προτεθέντα, τὸν Κύριον ἡμῶν Ἰησοῦν Χριστὸν ὑφηγούμενα. Καθ᾽ ἕτερον δὲ τρόπον, καὶ εἰς τὸν καθέκαστον νοῦν θεωρούμενα, πλείστην ἔχει δύναμιν πρὸς ἀπαρτισμὸν τελειότητος τῶν τῷ φόβῳ καὶ τῇ ἀγάπῃ τοῦ Κυρίου πεφρουρημένων. Πρὶν δὲ τῆς αὐτῶν ἅψασθαι θεωρίας, ἀπορῶ θαυμάζων πῶς ἠδύνατο τῆς Ἰουδαίας ὑπάρχων βασιλεὺς ὁ Ὀζίας κατὰ τὴν ἱστορίαν ἔχειν ἀμπελουργοὺς ἐν τῷ Καρμήλῳ, μὴ ὄντι ὑπὸ τὴν βασιλείαν Ἰούδα, ἀλλὰ τῇ τοῦ Ἰσραὴλ ὑποκειμένῳ βασιλείᾳ· ἐφ᾽ οὗ καὶ ἡ πόλις αὐτὴ τῆς τοῦ Ἰσραὴλ βασιλείας σχεδὸν ᾠκοδόμητο. Ἀλλ᾽ ὡς ἔοικε τὸ νωθρὸν ἡμῶν τῆς διανοίας πρὸς ἔρευναν τῆς ἀληθείας διεγείρων ὁ λόγος τὸ μηδαμῶς ὑπάρχον τῷ τῆς ἱστορίας ὕφει παρέμιξεν.","english":"He cultivates the word, circumcising the mind through knowledge from matter and material things, but not in a Jewish manner considering shame to be glory. And the word says that these too need the divine stream of wisdom from the pits quarried in the desert, so that each, according to the proportion of faith, may receive the fitting word from those entrusted with the grace of the teaching of the saving word; through which our Lord Jesus Christ, the good and knowledgeable farmer, both being and always becoming, cares magnanimously for the soul of each individual, and has done all the things previously mentioned for the sake of our salvation.\n\nThus, then, let the things set before us be contemplated by us concisely in one way, pointing to our Lord Jesus Christ. But in another way, when contemplated with reference to each individual mind, they have the greatest power for the completion of perfection in those guarded by the fear and love of the Lord. But before touching on their contemplation, I am at a loss, marveling how Uzziah, being king of Judea according to the history, could have vinedressers in Carmel, which was not under the kingdom of Judah but was subject to the kingdom of Israel; under whom also that city itself had been built, belonging to the kingdom of Israel. But, as it seems, the word, rousing our sluggishness of mind toward the investigation of truth, has interwoven into the fabric of the history something that does not exist at all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"Ὀζίας τοίνυν ἐστὶν ὁ περὶ πρᾶξιν καὶ θεωρίαν τὴν θείαν ( ἰσχὺν κεκτημένος νοῦς· ἰσχὺς γὰρ Θεοῦ, καθὼς ἔφην, ἑρμηνεύεται. Καὶ ἦν φησιν Ὀζίας ἐκζητῶν τὸν Κύριον ἐν ταῖς ἡμέραις Ζαχαρίου τοῦ συνιέντος ἐν φόβῳ Κυρίου. Ζαχαρίας ἑρμηνεύεται μνήμη Θεοῦ. Οὐκοῦν ὁ νοῦς, ἐφ᾽ ὅσον ἔχει ζῶσαν ἐν ἑαυτῷ τὴν τοῦ Θεοῦ μνήμην, διὰ τῆς θεωρίας ἐκζητεῖ τὸν Κύριον, καὶ οὐχ ἁπλῶς, ἀλλ᾽ ἐν φόβῳ Κυρίου, τουτέστιν ἐν τῇ πράξει τῶν ἐντολῶν. Ὁ γὰρ ἐκζητῶν διὰ θεωρίας τὸν Κύριον χωρὶς πράξεως, οὐχ εὑρίσκει τὸν Κύριον, ὅτι οὐκ ἐν φόβῳ Κυρίου τὸν Κύριον ἐξεζήτησεν.\n\nΚαὶ εὐόδωσεν αὐτῷ ὁ Κύριος. Παντὶ γὰρ τῷ μετὰ γνώσεως πράττοντι εὐοδοῖ ὁ Κύριος, τούς τε τῶν ἐντολῶν διδάσκων τρόπους καὶ τοὺς τῶν ὄντων ἀληθεῖς λόγους ἀποκαλύπτων.\n\nΚαὶ ᾠκοδόμησεν Ὀζίας πύργους ἐν Ἱερουσαλήμ. Ὁ καλῶς εὐοδούμενος ἐπὶ τὴν διὰ θεωρίας ἐκζήτησιν τοῦ Κυρίου μετὰ τοῦ ἐπιβεβλημένου φόβου, τουτέστι τῆς τῶν ἐντολῶν πράξεως, οἰκοδομεῖ πύργους ἐν Ἱερουσαλήμ, κατὰ τὴν ἁπλῆν δηλαδὴ καὶ ἠρεμαίαν τῆς ψυχῆς κατάστασιν τοὺς περὶ θεότητος ἀνυψῶν λόγους. Καὶ ἐπὶ τὴν πύλην τῆς γωνίας. Πύλη τῆς γωνίας, ἤγουν τῆς ἐκκλησιαστικῆς πίστεως, ἔστιν ἡ εὐσεβὴς πολιτεία, δι᾽ ἧς εἰς τὴν τῶν ἀγαθῶν εἰσαγόμεθα κληρονομίαν· ἐφ᾽ ἧς καθάπερ πύργους ἰσχυρούς τε καὶ γενναίους ὁ γνωστικὸς νοῦς τὰ ὀχυρώματα τῶν θείων περὶ σαρκώσεως δογμάτων οἰκοδομεῖ, ὡς ἐκ λίθων τινῶν τῶν διαφόρων νοημάτων συγκείμενα, καὶ τοὺς τρόπους τῶν ἀρετῶν εἰς τὴν φυλακὴν τοῦ ἔργου τῶν ἐντολῶν.","english":"Uzziah, then, is the mind that has acquired divine strength in both practice and contemplation; for \"strength of God,\" as I said, is how the name is interpreted. And he says that Uzziah was seeking the Lord in the days of Zechariah, who understood in the fear of the Lord. Zechariah is interpreted as \"memory of God.\" Therefore the mind, insofar as it has within itself the living memory of God, seeks the Lord through contemplation—and not simply so, but in the fear of the Lord, that is, in the practice of the commandments. For the one who seeks the Lord through contemplation without practice does not find the Lord, because he has not sought the Lord in the fear of the Lord.\n\nAnd the Lord prospered him. For to everyone who acts with knowledge the Lord gives prosperity, teaching the ways of the commandments and revealing the true principles of existing things.\n\nAnd Uzziah built towers in Jerusalem. The one who is rightly prospered toward the seeking of the Lord through contemplation, together with the fear that has been laid upon him—that is, the practice of the commandments—builds towers in Jerusalem, that is, in the simple and tranquil state of the soul, raising up the principles concerning the Godhead. And upon the gate of the corner. The gate of the corner, that is, of the ecclesiastical faith, is the pious conduct of life, through which we are led into the inheritance of good things; upon it, as upon strong and noble towers, the gnostic mind builds the fortifications of the divine doctrines concerning the Incarnation, composed as they are of various meanings like so many stones, and the ways of the virtues for the guarding of the work of the commandments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"Καὶ ἐπὶ τὴν γωνίαν τῆς φάραγγος. Φάραγξ ἐστὶν ἡ σάρξ, γωνία δὲ ταύτης ἡ πρὸς τὴν ψυχὴν διὰ τοῦ νόμου τῶν ἐντολῶν ἐστιν ἕνωσις· ἐφ᾽ ἧς καθάπερ πύργον οἰκοδομεῖ τὴν κατὰ τὸν νόμον τοῦ Πνεύματος ὑποτάσσουσαν τῇ ψυχῇ τὴν σάρκα διάγνωσιν.\n\nΚαὶ ἐπὶ τῶν γωνιῶν. Πολλάς φησιν εἶναι τὰς γωνίας, ( ἐφ᾽ ὧν ᾠκοδομηκέναι λέγεται τοὺς πύργους ὁ κατὰ Θεὸν ἰσχυρότατος νοῦς. Γωνία ἐστὶν οὐ μόνον ἐπὶ τῆς αὐτῆς φύσεως ἡ τῶν μερῶν πρὸς τὰ καθόλου κατὰ τὸν αὐτὸν τοῦ εἶναι λόγον ἕνωσις, ὡς φέρε εἰπεῖν πρὸς τὰ εἴδη τὰ ὑπ᾽ αὐτὰ ἄτομα καὶ πρὸς τὰ γένη τὰ εἴδη καὶ πρὸς τὴν οὐσίαν τὰ γένη, μοναδικῶς κατὰ τὸ πέρας τῶν ἄκρων ἀλλήλοις συναπτομένων, ἐφ᾽ ὧν οἱ καθόλου τῶν μερῶν προφανέντες λόγοι ποιοῦνται\n\nκαθάπερ γωνίας τὰς πολλὰς καὶ διαφόρους τῶν διῃρημένων ἑνώσεις, ἀλλὰ καὶ νοῦ πρὸς αἴσθησιν καὶ οὐρανοῦ πρὸς γῆν καὶ αἰσθητῶν πρὸς νοητὰ καὶ φύσεως πρὸς λόγον, ἐφ᾽ ὧν ἁπάντων κατὰ τὴν οἰκείαν ἐπιστήμην τὰς ἀληθεῖς ἐφ᾽ ἑκάστῳ δόξας πηξάμενος ὁ θεωρητικὸς νοῦς ἐπὶ τῶν γωνιῶν σοφῶς οἰκοδομεῖ τοὺς νοητοὺς πύργους, τουτέστιν ἐπὶ τῶν ἑνώσεων τὰ συνδετικὰ τῶν ἑνώσεων δόγματα. Καὶ κατίσχυσε καὶ ᾠκοδόμησε πύργους ἐν τῇ ἐρήμῳ καὶ ἐλατόμησε λάκκους πολλούς. Ὁ τῶν παθῶν ἐξηλῶσαι δυνηθεὶς τὰς αἰσθήσεις καὶ τῆς τῶν αἰσθήσεων σχέσεως τὴν ψυχὴν ἀποδιαστείλας κατίσχυσεν ἀποτειχίσαι τὴν γενομένην τοῦ διαβόλου πρὸς τὸν νοῦν διὰ μέσων τῶν αἰσθήσεων εἴσοδον, καὶ διὰ τοῦτο κατὰ τὴν ἔρημον, φημὶ δὲ τὴν φυσικὴν θεωρίαν, οἱονεὶ πύργους ἀσφαλεῖς τὰς εὐσεβεῖς περὶ τῶν ὄντων ᾠκοδόμησε δόξας·","english":"And upon the corner of the valley. The valley is the flesh, and its corner is the union with the soul through the law of the commandments; on this, as on a tower, he builds the discernment that subjects the flesh to the soul according to the law of the Spirit.\n\nAnd upon the corners. He says that there are many corners, on which the mind, strongest according to God, is said to have built the towers. A corner is not only, in the same nature, the union of the parts with the universals according to the same principle of being—as, for instance, of individuals under them with the species, and of species with the genera, and of genera with the essence, the extremes being joined to one another in a singular way at their limit, on which the principles of the parts that have appeared universally make, as it were, corners—the many and various unions of divided things—but also the union of mind with sense, and of heaven with earth, and of sensible things with intelligible things, and of nature with principle. On all these, the contemplative mind, having fixed the true opinions concerning each according to its proper knowledge, wisely builds the intelligible towers on the corners, that is, on the unions the doctrines that bind the unions together. And he prevailed and built towers in the wilderness and hewed out many cisterns. He who was able to emulously excite the senses of the passions and to separate the soul from the relation of the senses prevailed to wall off the entrance of the devil to the mind that had come about through the senses; and therefore in the wilderness, I mean natural contemplation, he built, as it were, safe towers—the pious opinions concerning existing things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"ἐν αἷς ὁ καταφεύγων οὐ φοβεῖται τοὺς κατὰ τὴν ἔρημον ταύτην, λέγω δὲ τὴν φύσιν τῶν ὁρωμένων, λῃστεύοντας δαίμονας καὶ πλανῶντας τὸν νοῦν διὰ τῆς αἰσθήσεως καὶ πρὸς ἀγνοίας κατασύροντας ζόφον. Καὶ ἐλατόμησε λάκκους πολλούς, τὰς διαφόρους δηλαδὴ τῶν κρειττόνων ἕξεις, τὰς δεκτικὰς τῶν θεόθεν χορηγουμένων κατὰ τὴν γνῶσιν μαθημάτων. Ὅτι κτήνη πολλὰ ὑπῆρχεν αὐτῷ ἐν Σεφιλᾷ καὶ ἐν τῇ πεδινῇ καὶ ἀμπελουργοὶ ἐν τῇ ὀρεινῇ καὶ ἐν τῷ Καρμήλῳ, ὅτι γεωργὸς ἦν. Ὁ διὰ τῶν ὅπλων τῶν δεξιῶν καὶ ἀριστερῶν νομίμως ὑπὲρ ἀληθείας ἀθλῶν ἐκ τῶν περὶ τὴν ἀρετὴν καὶ τὴν ( γνῶσιν διαφόρων ἕξεων, ὡς ἐκ λατομητῶν λάκκων, τὰ ἐν Σεφιλᾷ κτήνη, τουτέστι τὰ διὰ τῆς τῶν ἀκουσίων πειρασμῶν γυμναζόμενα πείρας περὶ τὸ σῶμα τῆς ψυχῆς κινήματα, πρὸς ὑπομονὴν ὑπαλείφει, ποτίζων τοὺς περὶ καρτερίας λόγους· τὰ δὲ ἐν τῇ πεδινῇ, τουτέστι τὰ διὰ τῶν δεξιῶν εὐθηνούμενα τῷ πλάτει τῶν ἀρετῶν τῆς ψυχῆς κινήματα, τοὺς περὶ ταπεινοφροσύνης καὶ μετριοπαθείας ποτίζει λόγους, πρὸς τὸ μήτε τοῖς ἀριστεροῖς καταπεσεῖν μήτε τοῖς δεξιοῖς ἐπαρθῆναι. Καὶ ἀμπελουργοὶ ἐν τῇ ὀρεινῇ καὶ ἐν τῷ Καρμήλῳ. Αμπελουργοί εἰσιν ἐν τῇ ὀρεινῇ οἱ κατὰ τὸ ὕψος μένοντες τῆς θεωρίας καὶ τὴν ἐκστατικὴν καὶ ἀπόρρητον φιλοκαλοῦντες γνῶσιν εὐσεβεῖς λογισμοί· καὶ ἐν τῷ Καρμήλῳ οἱ τὸν περὶ τελείας ἀπαθείας τε καὶ καθάρσεως διὰ τῆς τῶν ἁπάντων, ὡς ἀκροβυστίας τινὸς τῷ γονίμῳ τῆς ψυχῆς περικειμένης, ἀφαιρέσεως γεωργοῦντες λόγον λογισμοί, καὶ οἷον γνωστικῶς περιτέμνοντες παντελῶς τοῦ νοῦ τὴν σχέσιν τῶν ὑλικῶν. Ἐπίγνωσις γὰρ περιτομῆς ὁ Κάρμηλός ἐστιν.","english":"In which the one who takes refuge does not fear the demons who raid this desert—I mean the nature of things visible—and who lead the mind astray through the senses and drag it down into the darkness of ignorance. And he hewed out many cisterns, that is, the various states of those who are better, which are receptive of the lessons in knowledge supplied from God. Because he had many cattle in Shephelah and in the plain, and vinedressers in the hill country and in Carmel, because he was a farmer. He who contends lawfully for the truth through the weapons of the right hand and the left, from the various states pertaining to virtue and knowledge, as from hewn cisterns, anoints the cattle in Shephelah—that is, the movements of the soul in relation to the body that are exercised through the experience of involuntary temptations—for endurance, watering them with the principles concerning steadfastness; but the cattle in the plain—that is, the movements of the soul that prosper through the right hand in the breadth of the virtues—he waters with the principles concerning humility and moderation of feeling, so that he may neither fall among the left-hand things nor be exalted by the right-hand things. And vinedressers in the hill country and in Carmel. Vinedressers in the hill country are the pious thoughts that remain at the height of contemplation and cherish the ecstatic and ineffable love of the beautiful knowledge; and in Carmel, the thoughts that cultivate the principle concerning perfect impassibility and purification through the removal of all things, as of a certain foreskin lying around the fruitful part of the soul, and that, as it were, in a gnostic manner wholly circumcise the mind's attachment to material things. For Carmel is the knowledge of circumcision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"Γεωργὸν δέ φησιν εἶναι τὸν Ὀζίαν, ὅτι πᾶς νοῦς ἰσχὺν Θεοῦ πρὸς θεωρίαν ἔχων καὶ ἀληθής ἐστι γεωργός, καθαρὰ ζιζανίων διὰ τῆς οἰκείας σπουδῆς καὶ ἐπιμελείας τὰ θεῖα τῶν ἀγαθῶν διαφυλάττων σπέρματα, μέχρις οὗ συντηροῦσαν αὐτὸν ἔχει τοῦ Θεοῦ τὴν μνήμην. Φησὶ γὰρ καὶ ἦν ἐκζητῶν τὸν Κύριον ἐν ταῖς ἡμέραις Ζαχαρίου ἐν φόβῳ Κυρίου. Ζαχαρίαν δὲ μνήμην Θεοῦ πρὸς τὴν ἑλλάδα φωνὴν μεταφερόμενον οἶδεν ὁ λόγος. Διὸ πάντοτε δεηθῶμεν τοῦ Κυρίου τὴν σωτήριον αὐτοῦ ἡμῖν φυλαχθῆναι μνήμην, ἵνα μὴ διαφθείρῃ τὴν ψυχὴν τὸ κατορθούμενον, πρὸς ὕψος ἀρθεῖσαν καὶ τῶν ὑπὲρ φύσιν, ὡς ὁ Ὀζίας, κατατολμήσασαν.\n\nΣΧΟΛΙΑ 1. Σκηνήν λέγει θαυμαστήν τήν ἐξ ἡμῶν ἁγίαν τοῦ Θεοῦ σάρκα, ( ὡς δίχα σπορᾶς ἐν αὐτῷ τό εἶναι λαβοῦσαν· οἶκον δέ, τήν νοεράν ψυχήν. Σάρκα γάρ νοερῶς ἐμψυχωμένην ἀῤῤήτως ἥνωσεν ἑαυτῷ γενόμενος ἄνθρωπος ὁ Λόγος τῷ ὁμοίῳ τό ὅμοιον ἀνακαθαίρων. Τόπος δέ, αὐτός ἐστιν ὁ Λόγος ὁ καθ᾿ ὑπόστασιν ἀτρέπτως ἐν ἑαυτῷ τήν φύσιν πηξάμενος. Πρός ταύτην οὖν τήν σκηνήν σάρκα διερχόμεθα, τήν ἡμετέραν διά τῶν ἀρετῶν ἁγιάζοντες σάρκα, δι᾿ ὧν σύμμορφος πέφυκεν γίνεσθαι τῷ σώματι τῆς δόξης αὐτοῦ κατά τήν χάριν τοῦ Πνεύματος· καί ἕως τοῦ οἴκου τοῦ Θεοῦ διά τῆς ἀμιγοῦς θεωρίας, κατά τήν ἁπλῆν καί ἀδιαίρετον","english":"He says that Uzziah is a farmer, because every mind that has God's strength for contemplation is also a true farmer, keeping the divine seeds of good things pure from weeds through its own zeal and care, until it has the memory of God preserving it. For he says, \"And he was seeking the Lord in the days of Zechariah, in the fear of the Lord.\" The text knows that Zechariah, translated into the Greek tongue, means \"memory of God.\" Therefore let us always entreat the Lord that his saving memory be preserved in us, so that what is rightly achieved may not corrupt the soul, when it has been lifted to a height and, like Uzziah, has dared to attempt things beyond nature.\n\nSCHOLIA 1. He calls the holy flesh of God formed from us a wonderful tabernacle (as having received its existence in him without seed), and the rational soul a house. For the Word, becoming man, ineffably united to himself flesh rationally ensouled, cleansing like by like. And the place is the Word himself, who by hypostasis immutably established the nature in himself. To this tabernacle, then, the flesh, we pass through, sanctifying our own flesh through the virtues, by which it has naturally become conformed to the body of his glory according to the grace of the Spirit; and as far as the house of God through undefiled contemplation, according to the simple and indivisible","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"γνῶσιν, πρός αὐτήν ἀφικνούμενοι τήν νοεράν τοῦ Κυρίου ψυχήν· ἵνα καί ἡμεῖς νοῦν Χριστοῦ κατά τόν Ἀπόστολον τῇ μεθέξει τοῦ Πνεύματος ἔχωμεν, γινόμενοι κατά χάριν δι᾿ αὐτόν ὅσαπερ αὐτός φύσει κατ᾿ οἰκονομίαν γέγονεν δι᾿ ἡμᾶς. 2. Τόν ἀκρογωνιαῖον λίθον σύνδεσμον κέκληκεν τῆς γωνίας, ἤγουν Ἐκκλησίας.\n\n3. Πύλην γωνίας τήν σάρκωσιν λέγει, πύλην οὖσαν τῆς Ἐκκλησίας· πύργους δέ, τά ὀρθά περί τῆς σαρκώσεως δόγματα.\n\n4. Φάραγγος γωνίαν εἶπεν, τήν τε πρός τήν ψυχήν κατά φύσιν ἕνωσιν τῆς σαρκός· τήν τε κατά Πνεῦμα πρός αὐτήν τῆς ψυχῆς ὡς ἀρετῆς ὑπουργόν συνάφειαν. 5. Γωνίας ἁπλῶς λέγει, τάς τῶν ὄντων διαφόρους ἑνώσεις· ἤγουν τάς τῶν διαφόρων γενικωτέρων φύσεων πρός ἀλλήλας εἰς μίαν σύννευσιν ἑνώσεις. 6. Ὅτι πᾶσα ἕνωσις τῶν εἰρημένων κτισμάτων, λόγον ἔχει σοφίας, καθ᾿ ὅν γίνεται· οὕστινας πύργους γωνιῶν εἶπεν ὁ λόγος. Ὀχύρωμα γάρ καί πύργωσίς ἐστιν ἑκάστου τῶν ὄντων, ὅ τε κατ᾿ οὐσίαν τῆς ἐπ᾿ αὐτὰ γνώσεως, καί ὁ πρός ἄλληλα πάντων συνδετικός εἰς μίαν σύννευσιν λόγος. 7. Πύργους ἐν τῇ ἐρήμῳ φησί τούς περί φύσεως λόγους. ( 8. Λάκκους ἐκάλεσεν, τάς δεκτικάς τῶν οὐρανίων χαρισμάτων τῆς ἁγίας γνώσεως καρδίας, λατομουμένας τῷ στεῤῥῷ λόγῳ τῶν ἐντολῶν· καί ἀποβαλλομένας καθάπερ πορώματα τήν τε πρός τά πάθη φιλίαν, καί τήν πρός τά αἰσθητά τῆς φύσεως σχέσιν· καί πληρουμένας τῆς ἄνωθεν φερομένης ῥυπτικῆς τε τῶν παθῶν, καί ζωοποιητικῆς καί οἷον θρεπτικῆς τῶν ἀρετῶν ἐν πνεύματι γνώσεως. 9.","english":"...knowledge, arriving at the very noetic soul of the Lord; so that we too may have the mind of Christ, according to the Apostle, through participation in the Spirit, becoming by grace through him all that he himself became by nature through his dispensation for our sake. 2. He has called the cornerstone the joining of the corner, that is, of the Church.\n\n3. He calls the corner gate the incarnation, which is the gate of the Church; and the towers, the orthodox doctrines concerning the incarnation.\n\n4. He called the corner of the valley both the union of the flesh with the soul according to nature, and the soul's conjunction in the Spirit with it as the servant of virtue. 5. He speaks simply of corners as the various unities of beings; that is, the unities of the various more general natures with one another into a single convergence. 6. That every union of the creatures mentioned has a principle of wisdom, according to which it comes to be; these the text has called towers of the corners. For the fortification and tower of each of beings is both the knowledge of them according to essence and the principle that binds all things to one another into a single convergence. 7. He calls towers in the desert the principles concerning nature. 8. He called cisterns the hearts that receive the heavenly gifts of holy knowledge, hewn out by the firm word of the commandments; and casting off like rubble both the friendship toward the passions and the attachment of nature to sensible things; and being filled with the cleansing power that comes from above, which purges the passions and gives life and, as it were, nourishes the virtues in the Spirit of knowledge. 9.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"Τά κτήνη τῆς Σεφιλά, τούς τήν ἠθικήν παιδευομένους διά πολλῶν θλίψεων φιλοσοφίαν, δεομένους τήν ὑπομονήν διδασκόντων λόγων φησίν. 10. Τά κτήνη τῆς πεδινῆς φησιν, τούς εὐδρομοῦντας ἐν ἀρεταῖς, καί ἀπαθεῖς τοῦ χείρονος διαμένοντας, δεομένους τῶν περί εὐχαριστίας λόγων τε καί διδαγμάτων.\n\n11. Τήν ἁπλῶς ὀρεινήν λέγει, τήν ὑψηλήν ἐν Πνεύματι θεωρίαν τῆς φύσεως, ἥν γεωργοῦσιν οἱ τῶν αἰσθητῶν ἀπογενόμενοι φαντασιῶν, καί πρός τούς αὐτῶν νοητούς διά μέσων τῶν ἀρετῶν διαβάντες λόγους. 12. Κάρμηλος μέν ἐστιν τό ὕψος τῆς κατά τήν περιτομήν ἐπιγνώσεως. Περιτομή δέ καθέστηκεν, εἴτε τῆς κατά φύσιν πρός γένεσιν ἀφαίρεσις διαθέσεως, εἴτε τῆς τοῦ νοῦ πρός τά ὄντα κατά διάθεσιν σχέσεως ἀπογένεσις. Ταύτης δέ προδήλως ἄμπελός ἐστι τῆς καταστάσεως, ὁ τήν σώφρονα διδούς ἔκστασιν τῆς προνοίας λόγος· ὅν γεωργοῦσιν οἱ περί μόνην τήν ἁπλῆν καί ἄναρχον μονάδα κινούμενοι ἄνδρες καί λογισμοί. Ὁ γάρ πρός μόνην ταύτην κινούμενος, ὥσπερ ἀκροβυστίαν ἀπέτεμεν ἑαυτοῦ, τήν καλύπτουσαν τήν αἰτίαν τῆς γενέσεως τῶν ὄντων διάθεσιν.","english":"The beasts of Sephela, he says, are those who are being trained in the ethical philosophy through many afflictions, and who need words that teach endurance. 10. The beasts of the plain, he says, are those who run well in the virtues and remain impassible as regards what is worse, and who need words and teachings concerning thanksgiving.\n\n11. He calls the mountain country simply the lofty contemplation in the Spirit of nature, which those who have departed from the phantasies of sensible things cultivate, and who have passed over to the noetic principles of those things through the virtues as intermediaries. 12. Carmel is the height of the knowledge that comes through circumcision. And circumcision is either the removal of the disposition toward generation according to nature, or the departure of the mind from its dispositional relation to beings. Of this state the vine is manifestly the word of providence that grants the sober ecstasy; this vine is cultivated by the men and thoughts that are moved toward the simple and unoriginate Monad alone. For the one who is moved toward this alone has cut off, as it were, his own foreskin—the disposition that covers the cause of the generation of beings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"13. Φόβον Κυρίου κέκληκε τήν πρακτικήν φιλοσοφίαν· ἐκ τῆς ἀρχῆς τό τέλος. Ἀρχή γάρ σοφίας, φόβος Κυρίου.\n\n( 14. Ὁ περί θεότητος ὑψηλός λόγος, πύργος ἐστί κατά ψυχήν, ταῖς τῶν ἐντολῶν ἐνεργείαις ὀχυρούμενος.\n\n15. Οἱ τῶν ἐπί μέρους λόγοι φησίν, τοῖς καθόλου προσχωροῦντες, τάς τῶν διῃρημένων ἑνώσεις ποιοῦνται. Διότι τῶν μερικωτέρων ἑνοειδῶς οἱ καθολικώτεροι τούς λόγους περιλαμβάνουσι· πρός οὕς φυσικῶς τήν ἀναφοράν ἔχει τά κατά μέρος. 16. Ὅτι καί τούτων ἐστί τι σχετικός ἐν Πνεύματι λόγος, τήν πρός ἄλληλα διδούς αὐτοῖς ἕνωσιν.\n\n17. Ὁ τήν εὐσεβῆ περί ἕκαστον δόξαν κτησάμενος, οὐ δέδοικε τούς διά τῶν φαινομένων τούς ἀνθρώπους πλανῶντας δαίμονας.\n\n18. Ἡ ἄμπελος οἶνον ποιεῖ· ὁ οἶνος, μέθην ἡ μέθη, ἔκστασιν· οὐκοῦν καί ὁ ἐνεργής λόγος, ὅπερ ἐστίν ἡ ἄμπελος, γεωργούμενος ταῖς ἀρεταῖς, γεννᾷ τήν γνῶσιν· ἡ δέ γνῶσις γεννᾷ τήν καλήν ἔκστασιν, τήν τόν νοῦν τῆς κατ᾿ αἴσθησιν σχέσεως ἐξιστῶσαν.\n\nΜΘ (49). ΠΕΡΙ ΤΟΥ \"ΚΑΙ ΕΙΔΕΝ ΕΖΕΚΙΑΣ ΟΤΙ ΗΚΕΙ ΣΕΝΝΑΧΕΙΡΙΜ\". 49. ΕΡΩΤΗΣΙΣ ΜΘ' Τί ἐστι πάλιν ἐν τῇ αὐτῇ βίβλῳ· καὶ εἶδεν Ἐζεκίας ὅτι ἥκει Σενναχειρὶμ καὶ τὸ πρόσωπον αὐτοῦ τοῦ πολεμῆσαι ἐν Ἱερουσαλήμ, καὶ ἐβουλεύσατο μετὰ τῶν πρεσβυτέρων αὐτοῦ καὶ δυνατῶν ἐμφράξαι τὰ ὕδατα τῶν πηγῶν, ἃ ἦν ἔξω τῆς πόλεως, καὶ συνεπίσχυσαν αὐτῷ. Καὶ συνήγαγεν λαὸν πολὺν καὶ ἐνέφραξεν τὰ ὕδατα τῶν πηγῶν καὶ τὸν ποταμὸν τὸν διορίζοντα διὰ τῆς πόλεως; Τί θέλει ταῦτα σημαίνειν κατὰ θεωρίαν;","english":"13. He has called the fear of the Lord the practical philosophy: from the beginning, the end. For the beginning of wisdom is the fear of the Lord.\n\n14. The lofty word concerning divinity is a tower in the soul, fortified by the workings of the commandments.\n\n15. The words concerning particulars, he says, when they draw near to the universal, bring about the unifications of things divided. For the more universal words encompass the words of the more particular in a unified way; and the things that are partial have a natural reference to them. 16. That there is also a certain relative word in the Spirit concerning these things, giving them their union with one another.\n\n17. He who has acquired the pious opinion concerning each thing does not fear the demons who deceive men through appearances.\n\n18. The vine produces wine; wine, drunkenness; drunkenness, ecstasy. Therefore the active word also, which is the vine, cultivated by the virtues, begets knowledge; and knowledge begets the good ecstasy, which drives the mind out of its relation to sense perception.\n\n49. QUESTION 49. What is it again in the same book: And Hezekiah saw that Sennacherib had come, and his face was set to fight in Jerusalem, and he took counsel with his elders and mighty men to stop up the waters of the springs that were outside the city, and they strengthened him. And he gathered a great people and stopped up the waters of the springs and the river that ran through the city? What do these things wish to signify in contemplation?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"Ἀπόκρισις.\n\nὉ μετὰ γνώσεως μετιὼν τὴν πρακτικὴν φιλοσοφίαν νοῦς καὶ πᾶσαν διάκρισιν θείαν διεζωσμένος κατὰ τῆς ἐναντίας δυνάμεως ( Ἐζεκίας ἐστίν, κατὰ τὸ ὄνομα αὐτοῦ κράτος θεῖον ἑρμηνευόμενος καὶ διὰ τοῦτο βασιλεύων τῆς Ἱερουσαλήμ, ἤγουν τῆς ψυχῆς ἢ τῆς ὁράσεως τῆς εἰρήνης, τουτέστι τῆς παθῶν ἀπηλλαγμένης γνωστικῆς θεωρίας· ὅς, ἐπειδὰν ἐπικεκινημένην ἴδῃ κατ᾽ αὐτοῦ τὴν ἀντικειμένην δύναμιν, δεόντως βουλεύεται μετὰ τῶν πρεσβυτέρων αὐτοῦ καὶ δυνατῶν ἐμφράξαι τὰ ὕδατα τῶν ἔξω τῆς πόλεως πηγῶν. Ἄρχοντες δὲ τυγχάνουσι τοῦ τοιούτου νοὸς ὁ τῆς πίστεως λόγος καὶ ὁ τῆς ἐλπίδος καὶ ὁ τῆς ἀγάπης, πρεσβυτικῶς δυναστεύοντες πάντων τῶν κατὰ ψυχὴν θείων νοημάτων τε καὶ λογισμῶν καὶ σοφῶς τῷ νῷ συμβουλεύοντες, κατὰ ταὐτὸν ὁμοῦ καὶ συνεπισχύοντες κατὰ τῆς ἐναντίας δυνάμεως καὶ τοὺς τρόπους τῆς αὐτῆς καθαιρέσεως ὑποδεικνύντες. Χωρὶς γὰρ πίστεως καὶ ἐλπίδος καὶ ἀγάπης οὐδὲν οὔτε τῶν κακῶν καταργεῖται παντελῶς οὔτε τῶν καλῶν κατορθοῦται τὸ σύνολον. Ἡ μὲν γὰρ πίστις πείθει τῷ Θεῷ προσχωρεῖν τὸν νοῦν πολεμούμενον, πάσης αὐτῷ γινομένη παρασκευῆς ὅπλων ἀσωμάτων πρὸς τὸ θαρρεῖν παραμύθιον. Ἡ ἐλπὶς δὲ τῆς θείας αὐτῷ καθίσταται βοηθείας ἐγγυητὴς ἀψευδέστατος, τὴν τῶν ἐναντίων καθαίρεσιν ἐπαγγελλομένη δυνάμεων. Ἡ δὲ ἀγάπη δυσμετακίνητον, μᾶλλον δὲ πάμπαν ἀκίνητον τῆς θείας στοργῆς αὐτὸν εἶναι παρασκευάζει, καὶ πολεμούμενον, προσηλοῦσα τῷ θείῳ πόθῳ πᾶσαν αὐτοῦ τὴν τῆς ἐφέσεως δύναμιν. Καὶ συνᾴδει γε τούτοις τοῖς ῥήμασιν ἑρμηνευόμενα τὰ τῶν ἀρχόντων ὀνόματα.","english":"Answer.\n\nThe intellect that pursues practical philosophy with knowledge and is girded with every divine discernment against the opposing power is Hezekiah, interpreted according to his name as divine strength, and for this reason reigning over Jerusalem, that is, over the soul or the vision of peace, that is, over the gnostic contemplation freed from the passions. When this intellect sees the opposing power stirred up against it, it rightly takes counsel with its elders and mighty men to stop up the waters of the springs outside the city. The rulers of such an intellect are the principle of faith, the principle of hope, and the principle of love, which rule in an elder-like manner over all the divine thoughts and reasonings of the soul and wisely counsel the intellect, at one and the same time both lending their strength against the opposing power and pointing out the means of its destruction. For without faith, hope, and love, nothing evil is completely abolished, nor is anything good wholly accomplished. Faith persuades the intellect, when it is at war, to draw near to God, becoming for it a preparation of every kind of incorporeal weapon as a consolation for confidence. Hope becomes for it the most truthful guarantor of divine assistance, promising the destruction of the opposing powers. Love disposes it to be hard to move, or rather entirely immovable, from the divine affection, and when it is at war, it nails its whole power of desire to the divine longing. And the names of the rulers, when interpreted, are in harmony with these words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"Ἄρχοντες δὲ τοῦ Ἐζεκίου κατ᾽ ἐκεῖνον ὑπῆρχον τὸν χρόνον Ἐλιακὶμ ὁ τοῦ Χελκίου ὁ οἰκονόμος καὶ Σομνᾶς ὁ γραμματεὺς καὶ Ἰωὰχ ὁ τοῦ Ἀσὰ[φ] ὁ ὑπομνηματογράφος. Ἑρμηνεύεται δὲ ὁ μὲν Ἐλιακὶμ Θεοῦ ἀνάστασις, ὁ δὲ πατὴρ αὐτοῦ Χελκίας μερὶς Θεοῦ. Οὐκοῦν θείας μερίδος, ἤγουν γνώσεως ἀληθοῦς, υἱὸς πρῶτός τε καὶ μόνος ὁ κατὰ τὴν πίστιν τῆς ἐν ἡμῖν θείας ἀναστάσεώς ἐστι λόγος, μετὰ τῆς δεούσης κατὰ τὴν γνῶσιν οἰκονομίας ἤγουν διακρίσεως καλῶς διαφέρων τάς τε τῶν ἑκουσίων καὶ ἀκουσίων πειρασμῶν ἐπαναστάσεις. ( Σομνᾶς δὲ ὁ γραμματεὺς ἑρμηνεύεται ἐπιστροφή, σαφῶς μηνύουσα δι᾽ ἑαυτῆς τὸν πληρέστατον τῆς θείας ἐλπίδος λόγον, οὗ χωρὶς οὐδαμῶς οὐδενὶ καθοτιοῦν πρὸς Θεὸν ἐπιστροφὴ γίνεσθαι πέφυκεν, εἴπερ ἐλπίδος ἴδιον τὸ γραμματεύειν ἤγουν διδάσκειν τε καὶ ὑπ᾽ ὄψιν ἄγειν ὡς παρόντα τὰ μέλλοντα καὶ μηδαμῶς ἀπεῖναι πείθειν τῶν πολεμουμένων ὑπὸ τῆς ἀντικειμένης δυνάμεως τὸν ὑπερασπίζοντα Θεόν, ὑπὲρ οὗ καὶ δι᾽ ὃν τοῖς ἁγίοις ὁ πόλεμος. Ἰωὰχ δὲ ὁ τοῦ Ἀσὰφ ὁ ὑπομνηματογράφος ἑρμηνεύεται ἀδελφότης Θεοῦ, καὶ Ἀσὰφ ὁ πατὴρ αὐτοῦ συναγωγή. Οὐκοῦν τῆς κατὰ τὸ αὐτὸ περὶ τὰ θεῖα συναγωγῆς τε καὶ ἑνώσεως τῶν ψυχικῶν δυνάμεων, τουτέστι","english":"And the rulers of Hezekiah at that time were Eliakim the son of Hilkiah, the steward, and Shebna the scribe, and Joah the son of Asaph, the recorder. Now Eliakim is interpreted as the resurrection of God, and his father Hilkiah as the portion of God. Therefore the first and only son of the divine portion, that is, of true knowledge, is the word of the divine resurrection within us according to faith, rightly excelling, together with the stewardship of knowledge that is fitting, that is, discernment, over the risings of both voluntary and involuntary temptations. (And Shebna the scribe is interpreted as turning, clearly signifying through itself the most complete word of divine hope, without which a turning toward God can by no means ever come about in anyone in any way, since it is the property of hope to serve as scribe, that is, to teach and to bring before the eyes as present the things to come, and to persuade that God, the defender of those who are warred against by the opposing power, is in no way absent—God, for whose sake and through whom the war is waged by the saints. And Joah the son of Asaph, the recorder, is interpreted as the brotherhood of God, and Asaph his father as the gathering. Therefore, of the gathering and union of the soul's powers concerning divine things in the same manner, that is,","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":208,"ref":"p208","source":"τῆς λογικῆς καὶ θυμικῆς καὶ ἐπιθυμητικῆς, ἡ ἀγάπη καθέστηκε γέννημα· καθ᾽ ἣν ἐγγράφοντες τῇ μνήμῃ τὸ τῆς θείας ὡραιότητος κάλλος οἱ τὸ ἰσότιμον ἤδη πρὸς Θεὸν διὰ τῆς χάριτος κομισάμενοιτῆς γὰρ ἰσοτιμίας τὴν χάριν σημαίνει προδήλως ἡ ἀδελφότηςἀνεπίληστον ἔχουσι τῆς τῷ ἡγεμονικῷ τῆς ψυχῆς ὑπομνηματογραφούσης τε καὶ ἐντυπούσης τὸ ἀκήρατον κάλλος [τῆς] θείας ἀγάπης τὴν ἔφεσιν. Ἐπειδὴ τοίνυν ταῦτα τοῦτον ἔχει τὸν τρόπον, ποσῶς ἐκ τῆς τῶν ὀνομάτων ἑρμηνείας κατεστοχάσατο τῆς ἀληθείας ὁ λόγος· πᾶς νοῦς, κατὰ τὸν Ἐζεκίαν θείῳ κράτει διεζωσμένος, καθάπερ πρεσβυτέρους τινὰς καὶ ἄρχοντας κέκτηται τήν τε λογικὴν δύναμιν, ἐξ ἧς ἡ γνωστικὴ γεννᾶσθαι πέφυκε πίστις, καθ᾽ ἣν ἀεὶ παρόντα τὸν Θεὸν ἀρρήτως διδάσκεται καὶ ὡς παροῦσι συγγίνεται διὰ τῆς ἐλπίδος τοῖς μέλλουσι, καὶ τὴν ἐπιθυμητικὴν δύναμιν, καθ᾽ ἣν ἡ θεία συνέστηκεν ἀγάπη, δι᾽ ἦς, ἑκουσίως ἑαυτὸν προσηλώσας τῷ πόθῳ τῆς ἀκηράτου θεότητος, ἄλυτον ἔχει τοῦ ποθουμένου τὴν ἔφεσιν, ἔτι μὴν καὶ τὴν θυμικὴν δύναμιν, καθ᾽ ἣν ἀπρὶξ τῆς θείας εἰρήνης ἀντέχεται, ἐπιστύφων πρὸς τὸν θεῖον ἔρωτα τῆς ἐπιθυμίας τὴν κίνησιν. Ταύτας δὲ ἔχει τὰς δυνάμεις πᾶς νοῦς συνεργούσας αὐτῷ πρός τε τὴν τῆς ( κακίας καθαίρεσιν καὶ τὴν τῆς ἀρετῆς σύστασίν τε καὶ συντήρησιν, ὡς μὲν πρεσβυτέρους, ὅτι πρῶται τῆς ψυχῆς καὶ συμπληρωτικαὶ τῆς αὐτῆς οὐσίας δυνάμεις ὑπάρχουσιν, ὡς ἄρχοντας δέ, ὅτι καὶ τῶν ἐξ αὐτῶν κινημάτων ἔχουσι τὴν ἀρχὴν καὶ τῶν ὑφ᾽ αὑτὰς ἐνεργημάτων βουλήσει τοῦ κινοῦντος νοὸς τὴν ἐξουσίαν.","english":"Of the rational, the incensive, and the desiring [powers], love is established as the offspring; by which, inscribing in memory the beauty of divine comeliness, those who have already received through grace the equality of honor with God—for brotherhood clearly signifies the grace of that equality—keep unceasingly the desire of divine love, while the ruling faculty of the soul records and imprints the undefiled beauty. Since, then, these things are so, the discourse has in some measure hit upon the truth from the interpretation of the names. Every mind, girded like Hezekiah with divine power, possesses as it were certain elders and rulers: the rational power, from which the gnostic faith is naturally begotten, by which it is taught ineffably that God is always present, and through hope it associates with future things as though present; and the desiring power, in which divine love consists, by which, having willingly fastened itself to the longing of the undefiled Godhead, it has an unbroken desire for the beloved; and further also the incensive power, by which it clings firmly to divine peace, checking the motion of desire toward divine love. Every mind has these powers cooperating with it for the destruction of vice and for the establishment and preservation of virtue—as elders, because they are the first powers of the soul and complete its essence; and as rulers, because they have the beginning of the motions that come from them and, by the will of the mind that moves them, authority over the activities subject to 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":209,"ref":"p209","source":"Αὗται καὶ συμβουλεύουσιν αὐτῷ καὶ συνεπισχύουσιν, ἵνα ἐμφράξῃ τὰ ὕδατα τῶν πηγῶν, ἃ ἦν ἔξω τῆς πόλεως, μᾶλλον δὲ κυριώτερον εἰπεῖν, ὑπάρχουσιν· ἀεὶ γὰρ τὸ διὰ τῆς ἱστορίας παρελθὸν ὡς παρὸν μυστικῶς διὰ τῆς θεωρίας ἐνέστηκεν· ταύτας ἔχων ὑγιεῖς καὶ ἀνεξαπατήτους, συνάγει τὸν πολὺν λαόν, τὰ ἐξ αὐτῶν εὐσεβῆ δηλονότι κατὰ φύσιν κινήματά τε καὶ διανοήματα. Ὕδατα δὲ τὰ ἔξω τῆς πόλεως, τουτέστι τῆς ψυχῆς, τὰ ποιοῦντα τὸν ποταμὸν τὸν διορίζοντα διὰ μέσου τῆς πόλεως, εἰσὶ τὰ κατὰ τὴν φυσικὴν θεωρίαν δι᾽ ἑκάστης αἰσθήσεως ἐκ τοῦ κατ᾽ αὐτὴν αἰσθητοῦ παραπεμπόμενά τε καὶ εἰσρέοντα τῇ ψυχῇ νοήματα· ἐξ ὧν ὁ διερχόμενος ὡς πόλιν τὴν ψυχήν, τῆς τῶν αἰσθητῶν ἐπιστήμης, ποταμοῦ δίκην, ἀποτελεῖται λόγος· ὃν ἕως ἔχῃ διερχόμενον αὐτὴν ἡ ψυχή, οὐκ ἀποβάλλεται τὰς τῶν αἰσθητῶν εἰκόνας τε καὶ φαντασίας, δι᾽ ὧν ἐφισταμένη πολεμεῖν αὐτὴν πέφυκεν ἡ πονηρὰ καὶ ὀλέθριος δύναμις. Διό φησιν Ἐζεκίας· μὴ ἔλθῃ βασιλεὺς Ἀσσοὺρ καὶ εὕρῃ ὕδωρ πολὺ καὶ κατισχύσῃ, ὡσανεὶ ἔλεγεν ὁ διαγνωστικὸς νοῦς ταῖς ἑαυτοῦ δυνάμεσιν ἐν τῷ καιρῷ τῆς τῶν παθῶν ἐπαναστάσεως·","english":"These things also counsel him and join forces with him, so that he may block up the waters of the springs that were outside the city—or rather, to speak more accurately, that exist there. For always the past that comes through history is mystically present through contemplation. Having these sound and undeceived, he gathers the great multitude—that is, the pious natural movements and thoughts that come from them. And the waters outside the city, that is, outside the soul, which make the river that divides through the middle of the city, are the thoughts conveyed and flowing into the soul through each sense from the sensible object according to natural contemplation; from these the word of the knowledge of sensible things, passing through the soul as through a city, is produced like a river. As long as the soul has this passing through it, it does not cast off the images and phantasies of sensible things, through which the evil and destructive power, standing against it, is naturally disposed to wage war. Therefore Hezekiah says: Let not the king of Assyria come and find much water and prevail—as if the discerning mind were saying to its own powers in the time of the uprising of the passions:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"\"παυσώμεθα τῆς φυσικῆς θεωρίας καὶ μόνῃ προσχωρήσωμεν τῇ προσευχῇ καὶ τῇ κατὰ τὴν πρακτικὴν φιλοσοφίαν κακοπαθείᾳ τοῦ σώματος ὧν τῆς μὲν προσευχῆς ἡ εἰς τὸν ναὸν τοῦ Θεοῦ ἄνοδος τοῦ βασιλέως ἔφερε τύπον, τῆς δὲ σωματικῆς κακοπαθείας ἡ τοῦ σάκκου περιβολή, μήπως τοῖς τῶν αἰσθητῶν νοήμασι συνεισβάλῃ κακούργως λαθὼν ὁ πονηρὸς τὰ τῶν αἰσθητῶν ( εἴδη καὶ σχήματα, δι᾽ ὧν πέφυκε τὰ πάθη δημιουργεῖσθαι περὶ τὰς ἐπιφανείας τῶν ὁρατῶν, στάσιν λαμβανούσης διὰ τῆς μέσης αἰσθήσεως τῆς περὶ τὰ νοητὰ διαβάσεως τῆς ἐν ἡμῖν λογικῆς ἐνεργείας, καὶ κατισχύσῃ πορθῆσαι τὴν πόλιν, τουτέστι τὴν ψυχήν, καὶ εἰς Βαβυλῶνα, λέγω δὲ τὴν τῶν παθῶν σύγχυσιν, κατασύρῃ».\n\nὉ τοίνυν ἐν καιρῷ τῆς τῶν παθῶν ἐπαναστάσεως γενναίως μύσας τὰς αἰσθήσεις, καὶ τὴν τῶν αἰσθητῶν φαντασίαν τε καὶ μνήμην παντελῶς ἀπωσάμενος, καὶ συστείλας πάντῃ τὰς τοῦ νοῦ περὶ τὴν τῶν ἐκτὸς ἔρευναν φυσικὰς κινήσεις, κατὰ τὸν Ἐζεκίαν ἐνέφραξε τὰ ὕδατα τῶν πηγῶν, ἅ ἐστιν ἔξω τῆς πόλεως, καὶ τὸν διορίζοντα διὰ μέσου τῆς πόλεως ποταμὸν διέκοψεν, συνεπισχυσασῶν αὐτῷ τῶν εἰρημένων δυνάμεων καὶ τοῦ συναχθέντος πολλοῦ λαοῦ, φημὶ δὲ τῶν καθ᾽ ἑκάστην δύναμιν εὐσεβῶν λογισμῶν, καὶ κατῄσχυνε, νικήσας διὰ τῆς θείας χειρός, τὴν","english":"Let us cease from natural contemplation and apply ourselves solely to prayer and to the hardship of the body according to the practical philosophy, of which the ascent of the king to the temple of God bore the type of prayer, and the putting on of sackcloth the type of bodily hardship, lest the evil one, slipping in unseen with the thoughts of sensible things, should craftily force his way in along with the forms and shapes of sensible things—through which passions are naturally produced upon the surfaces of visible things, since the passage of the rational activity within us toward intelligible things is halted by the intermediate sense—and should prevail to sack the city, that is, the soul, and drag it down to Babylon, I mean the confusion of the passions.\n\nHe, then, who in the time of the uprising of the passions has bravely shut his senses and wholly thrust away the imagination and memory of sensible things, and has altogether contracted the natural movements of the mind toward the investigation of things outside, in the manner of Hezekiah has blocked up the waters of the springs that are outside the city, and has cut off the river that runs through the middle of the city—the aforementioned powers joining forces with him, and the great people that was gathered, I mean the pious thoughts belonging to each power—and has put them to shame, conquering by the divine hand the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"ἐπαναστᾶσαν αὐτῷ πονηρὰν καὶ τυραννικὴν δυναστείαν, καὶ διὰ τοῦ θείου προστάγματος, ὡς δι᾽ ἀγγέλου τινός, τοῦ διαφθείρειν τὰ πάθη πεφυκότος λόγου, ἀποκτείνας τὰς ἑκατὸν καὶ ὀγδοήκοντα καὶ πέντε χιλιάδας, τουτέστι τὴν ποιητικὴν τῆς κακίας ἕξιν, τὴν παραλόγως ταῖς τρισὶ τῆς ψυχῆς διὰ τῶν αἰσθητῶν ἐπιφυομένην δυνάμεσι, καὶ τὴν ἐπ᾽ αὐταῖς ἐνέργειαν τῶν αἰσθήσεων. Χρὴ τοιγαροῦν μήτε φυσικὴν μετιέναι θεωρίαν τὸν γνωστικῶς τὰς ἀοράτους συμπλοκὰς ὑπαλύσκειν ἐπιστάμενον νοῦν μὴδ᾽ ἄλλό τι ποιεῖν ἐν τῷ καιρῷ τῆς τῶν πονηρῶν δαιμόνων προσβολῆς ἢ μόνον προσεύχεσθαι καὶ τὸ σῶμα πόνοις καταδαμάζειν καὶ τὴν τοῦ χοϊκοῦ φρονήματος διὰ πάσης σπουδῆς ποιεῖσθαι καθαίρεσιν καὶ φυλάττειν τὰ τείχη τῆς πόλεωςλέγω δὲ τὰς φρουρητικὰς τῆς ψυχῆς ἀρετὰς ἢ τὰς τῶν ἀρετῶν φυλακτικὰς μεθόδους, ἐγκράτειαν λέγω καὶ ὑπομονήνδιὰ τῶν ἐμφύτων ἀγαθῶν λογισμῶν, μηδενὸς τὸ σύνολον λογισμοῦ ἀντιρρητικῶς τινι τῶν ἐκτὸς νοητῶν πολεμίων ἀποκρινομένου, μήπως, διὰ τῶν δεξιῶν ἀπατήσας, ἀποστήσῃ ( Θεοῦ, κλέψας τὴν ἔφεσιν, ὁ τὴν ψυχὴν ποτίζων ἀνατροπὴν θολεράν, καὶ διὰ τῶν νομιζομένων καλῶν πρὸς τὰ χείρονα τὴν τὰ καλὰ ζητοῦσαν ὑποσύρῃ διάνοιαν λαλῶν Ἰουδαϊστὶ Ῥαψάκης ὁ ἀρχιστράτηγος Σενναχειρὶμ βασίλεως Ἀσσούρ. Ῥαψάκης δὲ ἑρμηνεύεται πολὺς ποτισμῷ μετὰ φιλημάτων ἢ μεγάλα ἔχων φιλήματα.","english":"the evil and tyrannical dominion that rose up against him, and by the divine command, as if by some angel, through the word whose nature it is to destroy the passions, having killed the hundred and eighty-five thousand, that is, the productive habit of evil, which unreasonably grows upon the three powers of the soul through things perceived by the senses, and the activity of the senses upon them. It is necessary, therefore, that the intellect which knows how to escape the invisible entanglements in a gnostic manner neither pursue natural contemplation nor do anything else in the time of the assault of the evil demons except only to pray and to subdue the body by labors and to make the destruction of the earthly mindset with all zeal and to guard the walls of the city—I mean the protective virtues of the soul or the methods that guard the virtues, I mean self-control and endurance—through the innate good thoughts, with no thought at all answering in contradiction to any of the external intelligible enemies, lest, having deceived through the right-hand things, he lead you away from God, having stolen your desire—he who waters the soul with a murky overthrow, and through things thought to be good drags the mind that seeks good things toward the worse, speaking in Jewish fashion—Rabshakeh, the commander-in-chief of Sennacherib king of Assyria. And Rabshakeh is interpreted as \"much watering with kisses\" or \"having great kisses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"Ὁ πονηρὸς γὰρ δαίμων, ὁ διὰ τῶν δεξιῶν τὸν νοῦν εἰωθὼς πολεμεῖν, Ἰουδαϊστὶ λαλεῖ διὰ τῆς νομιζομένης ἀλλ᾽ οὐκ οὔσης ἀρετῆς, τὴν θολερὰν ἀνατροπὴν τὴν ψυχὴν ποτίζων, δεικνὺς αὐτῇ τὴν ἠπατημένην καὶ ὀλέθριον φιλίαν, ἧς τοῦ πλήττοντος μᾶλλον φίλου καθέστηκε τὰ τραύματα κρείττονα· φησὶ γὰρ ἀξιοπιστότερα τραύματα φίλου ὑπὲρ φιλήματα ἐχθροῦ. Σενναχειρὶμ δὲ πειρασμὸς ξηρασίας ἑρμηνεύεται ἢ ὀδόντες ἠκονημένοι, ὅς ἐστιν ὁ διάβολος, ὁ κατ᾽ ἀλήθειαν διὰ τῶν πρὸς κακίαν ἠκονημένων λογισμῶν τοῦτο γάρ μοι νοεῖται ὀδόντες ἠκονημένοιτὴν ἐν ἡμῖν τῶν θείων ναμάτων τῆς γνώσεως καταξηραίνων ἐπιρροήν, κατὰ τὴν ἐνέργειαν ἣν πέφυκε τοῖς αὐτὸν παραδεχομένοις ἐμποιεῖν, λαχὼν τὴν κλῆσιν τοῦ ὀνόματος πρόσφορον, πειρασμὸς ὄντως ξηρασίας καὶ ὢν καὶ καλούμενος, ὡς ἐρήμους καθιστῶν πάσης τῆς ἐν πνεύματι ζωτικῆς διαδόσεως τοὺς ὑποπεσόντας τοῖς δόλοις αὐτοῦ.\n\nἪ τυχὸν πειρασμὸς κέκληται ξηρασίας ὁ Σενναχειρίμ, τουτέστι ὁ διάβολος, ὡς ἄπορος καὶ πένης καὶ πάσης ἐστερημένος πρὸς τὴν καθ᾽ ἡμῶν ἐπανάστασιν ἰδικῆς δυναστείας, καὶ χωρὶς τῶν αἰσθητῶν, δι᾽ ὧν εἴωθε τὴν ψυχὴν πολεμεῖν, οὐδὲν ἡμᾶς βλάψαι δυνάμενος καὶ διὰ τοῦτο δεόμενος τῆς καθ᾽ ἡμῶν περινενοημένης τυραννίδος τῶν ἔξω τῆς πόλεως πηγῶν, τουτέστι τῶν ὑλικῶν νοημάτων, οἷς πέφυκεν συνεισβάλλειν τῇ ψυχῇ τὰ σχήματα καὶ τὰ εἴδη τῶν αἰσθητῶν·","english":"For the evil demon, who is accustomed to wage war against the mind through the right side, speaks in Jewish fashion through what is thought to be virtue but is not, pouring the turbid overthrow into the soul, showing it the deceived and destructive friendship, whose wounds are better than the friend who strikes; for he says, \"Wounds of a friend are more trustworthy than the kisses of an enemy.\" And Sennacherib is interpreted as a temptation of drought or sharpened teeth, which is the devil, who in truth through thoughts sharpened toward evil—for this is what I understand \"sharpened teeth\" to mean—dries up in us the inflow of the knowledge of divine streams, according to the operation he is naturally disposed to produce in those who receive him, having obtained a name suited to his calling, being and being called truly a temptation of drought, since he makes those who fall under his deceits desolate of every life-giving transmission in the Spirit.\n\nOr perhaps Sennacherib, that is, the devil, has been called a temptation of drought, as being resourceless and poor and deprived of any power of his own for the uprising against us, and without the sensible things through which he is accustomed to wage war against the soul, able to harm us in nothing, and for this reason needing the tyranny devised against us from the springs outside the city, that is, the material thoughts, with which he is naturally disposed to join in assaulting the soul with the shapes and forms of sensible things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"δι᾽ ὧν τυπουμένη φυσικῶς διὰ τὴν σχέσιν ἡ αἴσθησις πολλάκις γίνεται τῷ διαβόλῳ ( πρὸς καθαίρεσιν τῆς κατὰ ψυχὴν θείας εὐπρεπείας ὅπλον πονηρὸν καὶ ὀλέθριον, ὅλην προδιδοῦσα τῷ ἐχθρῷ, διὰ τῆς καθ᾽ ἡδονὴν θωπείας, τοῦ ἐν ἡμῖν λόγου τὴν δύναμιν.\n\nἈλλ᾽ ὁ γενναίως διὰ τῆς λελογισμένης ἐγκρατείας μύσας τὰς αἰσθήσεις καὶ διὰ τῶν κατὰ ψυχὴν δυνάμεων τὰς πρὸς τὸν νοῦν τῶν αἰσθητῶν σχημάτων ἀποτειχίσας εἰσόδους εὐχερῶς τοῦ διαβόλου τὰς πονηρὰς διόλλυσι μηχανάς, ὑποστρέφων αὐτὸν μετ᾽ αἰσχύνης τῇ ὁδῷ ᾖ ἦλθενὁδὸς δέ, δι᾽ ἧς ὁ διάβολος ἔρχεται, ἔστι τὰ πρὸς σύστασιν τοῦ σώματος εἶναι δοκοῦντα ὑλικάεἰς τὴν ἑαυτοῦ γῆν, φημὶ δὲ τὴν σύγχυσιν, καὶ τοῖς ἐξ αὐτοῦ γεννηθεῖσι πονηροῖς λογισμοῖς αὐτὸν ἀποκτέννων, μεταφέρων αὐτοὺς πρὸς τὴν παράθεσιν τῆς ἀναπαύσεως. Ὁ γὰρ δυνηθεὶς τὸν διάβολον τοῖς αὐτοῦ χειρώσασθαι λογισμοῖς διὰ τῆς πρὸς τὸ κρεῖττον κατὰ τὴν θεωρίαν συγχρήσεως τὸν Σενναχειρὶμ ἀπέκτεινε διὰ τῶν αὐτοῦ υἱῶν καὶ πρὸς τὴν γῆν αὐτοὺς ἐφυγάδευσεν Ἀρμενίας, μεταθέμενος δηλονότι πρὸς τὴν παράθεσιν τῆς","english":"Through these things, sensation, being naturally shaped by attachment, often becomes for the devil a wicked and deadly weapon for the overthrow of the soul's divine comeliness, betraying the whole to the enemy through the flattery of pleasure, [and weakening] the power of the reason within us.\n\nBut the one who has bravely closed his senses through reasoned self-control, and through the powers of the soul has walled off the entrances of the sensible forms toward the mind, easily destroys the devil's wicked devices, turning him back with shame by the road he came. And the road by which the devil comes is the material things that seem to contribute to the body's constitution—into his own land, I mean confusion—and killing him by the evil thoughts born from him, transferring them to the setting forth of rest. For the one who has been able to overcome the devil by his own thoughts, through the right use of contemplation toward the better, has killed Sennacherib through his own sons and driven them in flight to the land of Armenia, having transferred them, clearly, to the setting forth of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"ἀναπαύσεως τοὺς τὴν ψυχὴν διὰ τῆς αἰσθήσεως συγχέοντας λογισμούς. Παράθεσις γὰρ ἀναπαύσεως Ἀρμενία ἑρμηνεύεται. Παράθεσις δὲ τῆς ἀναπαύσεώς ἐστιν ἡ προβολὴ τῶν θείων ἀρετῶν· πρὸς ἣν μεταφέρων ὁ νοῦς τοὺς ποτὲ πρὸς τὰ κατ᾽ αἴσθησιν πάθη τῆς ἀτιμίας αὐτὸν ὑποσύροντας λογισμοὺς ἀποκτείνει τὸν ἐπ᾽ ὀλέθρῳ τῆς ἀνθρωπίνης φύσεως τούτους γεννῶντα διάβολον. Καλῶς οὖν καὶ πάνυ σοφῶς κατὰ τὸ νοούμενον τῆς Γραφῆς Ἐζεκίας πεποίηκεν, ἐμφράξας τὰ ὕδατα τῶν πηγῶν, ἃ ἦν ἔξω Ἱερουσαλήμ, διὰ Σενναχειρὶμ βασιλέα τῶν Ἀσσυρίων. Πηγαὶ οὖν εἰσιν ἔξω τῆς πόλεως, τουτέστι τῆς ψυχῆς, τὰ αἰσθητὰ πάντα· ὕδατα δὲ τούτων τυγχάνουσι τῶν πηγῶν τὰ τῶν αἰσθητῶν νοήματα· ποταμὸς δὲ διορίζων διὰ μέσου τῆς πόλεώς ἐστιν ἡ κατὰ τὴν φυσικὴν θεωρίαν ἐκ τῶν αἰσθητῶν νοημάτων συναγομένη γνῶσις, διὰ μέσης διερχομένη τῆς ψυχῆς, ὡς νοῦ καὶ αἰσθήσεως ( οὖσα μεθόριος. Ἡ γὰρ γνῶσις τῶν αἰσθητῶν οὔτε πάντῃ τῆς νοερᾶς ἀπεξένωται δυνάμεως οὔτε διόλου μόνῃ προσνενέμηται τῇ κατ᾽ αἴσθησιν ἐνεργείᾳ, ἀλλ᾽ οἷον τῆς τε τοῦ νοῦ πρὸς τὴν αἴσθησιν καὶ πρὸς τὸν νοῦν τῆς αἰσθήσεως συνόδου μέση τυγχάνουσα, δι᾽ ἑαυτῆς ποιεῖται τὴν πρὸς ἄλληλα τούτων συνάφειαν, κατὰ μὲν τὴν αἴσθησιν κατ᾽ εἶδος τυπουμένη τοῖς σχήμασι τῶν αἰσθητῶν, κατὰ δὲ τὸν νοῦν εἰς λόγους τῶν σχημάτων τοὺς τύπους μεταβιβάζουσα. Διὸ ποταμὸς διορίζων διὰ μέσης τῆς πόλεως εἰκότως προσηγορεύθη τῶν ὁρωμένων ἡ γνῶσις, ὡς τῶν ἄκρων, λέγω δὲ νοῦ καὶ αἰσθήσεως, οὖσα μεταίχμιος.","english":"the thoughts that confuse the soul through sensation, [turning them] toward rest. For \"Armenia\" is interpreted as \"a placing beside of rest.\" And the placing beside of rest is the projection of the divine virtues; transferring toward it the thoughts that once dragged him down toward the shameful passions of sensation, the mind kills the devil who begets them for the destruction of human nature. Well, then, and very wisely, Hezekiah acted according to the meaning of the Scripture, stopping up the waters of the springs that were outside Jerusalem, through Sennacherib king of the Assyrians. The springs, then, are outside the city—that is, outside the soul—namely all sensible things; and the waters of these springs are the meanings of sensible things; and the river that divides through the middle of the city is the knowledge gathered from the meanings of sensible things according to natural contemplation, passing through the middle of the soul, as being the boundary between mind and sensation. For the knowledge of sensible things is neither wholly alien to the noetic power nor entirely assigned to the activity according to sensation alone, but as it were occupying a middle place in the union of the mind with sensation and of sensation with the mind, it makes through itself their conjunction with one another, being shaped according to sensation by the forms in the shapes of sensible things, and according to the mind transferring the impressions into the principles of the shapes. Therefore the knowledge of things seen was reasonably called a river dividing through the middle of the city, as being between the extremes—I mean mind and sensation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"Ταύτην ἐμφράττων ἐν καιρῷ τῆς τῶν παθῶν διοχλήσεως διὰ τὴν ἐπήρειαν τῆς πρὸς τὸν νοῦν τῶν ὑλικῶν σχημάτων ἐμπτώσεως, ὁ μετὰ γνώσεως τὰς ἀφανεῖς τῶν πονηρῶν δαιμόνων συμπλοκὰς διαλύων ἀποκτείνει τὰς ἑκατὸν καὶ ὀγδοήκοντα καὶ πέντε χιλιάδας, λέγω δὲ τὴν ποιητικὴν τῆς κακίας ἕξιν, τὴν παραλόγως, ὡς ἔφην, ταῖς τρισὶ τῆς ψυχῆς διὰ τῶν αἰσθητῶν ἐπιφυομένην δυνάμεσι, καὶ τὴν ἐπ᾽ αὐταῖς ἐνέργειαν τῶν αἰσθήσεων, ἤτοι τὴν τῶν φυσικῶν δυνάμεων ἐπ᾽ αἰσθήσεσι παράλογον ἐνέργειαν. Ὁ γὰρ ἑξαδικὸς ἀριθμός, εἴτε ἐκ μονάδων ἔχει τὴν σύνθεσιν εἴτε ἐκ δεκάδων εἴτε ἐξ ἑκατοντάδων εἴτε ἐξ ἑτέρου τινὸς ἀριθμοῦ, τὴν ποιητικὴν ἕξιν δηλοῖ τῆς ἀρετῆς ἢ τῆς κακίας κατὰ τὴν ἀναλογίαν τοῦ πολλαπλασιασμοῦ τῆς συνθέσεως, τὴν ἀπαρτίζουσαν τήνδε ἢ τήνδε τὴν ἕξιν διάθεσιν τοῖς μετ᾽ ἐπιστήμης τοῖς ἀριθμοῖς ἐπιβάλλουσι παριστῶν· ᾧτινι ἑξαδικῷ ἀριθμῷ συναφθεὶς ἢ προστεθεὶς ἢ συντεθεὶς ὁ πέντε ἀριθμὸς παραδηλοῖ τὰς αἰσθήσεις, ἤγουν τὴν τῶν αἰσθητῶν δύναμιν ἢ ἕξιν ἢ ἐνέργειαν, παρακειμένην ἢ ἐπικειμένην ἢ συγκειμένην ταῖς κατὰ φύσιν τῆς ψυχῆς δυνάμεσιν. Οἷον, εἰ μὲν συνῆπται κατὰ τὰς μονάδας, ὡς ἁπλοῦς ἁπλῷ, ὁ πέντε ἀριθμὸς τῷ ἕξ, τὴν ἐπ᾽ αἰσθήσεσι μόνῃ δυνάμει ποιητικὴν ἐπιτηδειότητα παρίστησιν· εἰ δὲ προστέθειται συνθέτῳ ἐκ πολλῶν τῷ ἓξ ἀριθμῷ ὁ ( ἁπλοῦς ἐκ μονάδων πέντε ἀριθμός, τὴν ἐπ᾽ αἰσθήσεσι κατὰ τὴν δύναμιν ποιητικὴν ἕξιν δηλοῖ·","english":"Blocking this at the time of the disturbance of the passions, because of the assault of the material forms falling upon the mind, the one who with knowledge dissolves the invisible entanglements of the evil demons kills the hundred and eighty-five thousand—I mean the productive habit of evil, which, as I said, irrationally assails the three powers of the soul through sensible things, and the activity of the senses upon them, that is, the irrational activity of the natural powers upon the senses. For the number six, whether it has its composition from units or from tens or from hundreds or from some other number, indicates the productive habit of virtue or of evil, according to the proportion of the multiplication of the composition, presenting the disposition that perfects this or that habit to those who apply themselves to numbers with understanding. And with this sixfold number, the number five, when joined or added or compounded to it, signifies the senses, that is, the power or habit or activity of sensible things, lying beside or imposed upon or compounded with the natural powers of the soul. For example, if the number five is joined to the six according to units, as simple to simple, it presents the productive aptitude for senses alone; but if the number five, simple from units, is added to the number six that is composite from many, it indicates the productive habit in relation to the senses according to power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"εἰ δὲ συντέθειται συνθέτῳ τῷ ἐκ πολλῶν ἓξ ἀριθμῷ ὁ ἐκ πολλῶν πέντε σύνθετος, τὴν ἐπ᾽ αἰσθήσεσι κατά τε τὴν δύναμιν καὶ τὴν ἕξιν καὶ τὴν ἐνέργειαν ἀποτελεστικὴν σημαίνει ποίησιν, ἤγουν περαίωσιν τῆς ἀρετῆς ἢ τῆς κακίας, ὡς δ᾽ ἂν ὁ ἀριθμὸς ἔχων τύχοι εἴτε ψεκτῶς εἴτε ἐπαινετῶς, κατὰ τὸν θεωρούμενον τῆς Γραφῆς ἤγουν ἐξεταζόμενον τόπον. Ὁ μὲν οὖν ἑξαδικὸς ἀριθμὸς ἐκ δεκάδων συντεθεὶς ποιεῖ τὸν ἑξήκοντα· ὁ δὲ ἑξήκοντα τριπλασιασθεὶς διὰ τὰς γενικὰς τρεῖς τῆς ψυχῆς δυνάμεις, προστεθέντων πέντε διὰ τὰς ἐμφύτους αἰσθήσεις, ποιεῖ τὸν ἑκατὸν καὶ ὀγδοήκοντα καὶ πέντε ἀριθμὸν καὶ δηλοῖ τὴν ἐπ᾽ αἰσθήσεσι τῶν κατὰ φύσιν δυνάμεων ποιητικὴν τῆς κακίας ἕξιν, ἐπειδὴ ψεκτῶς κεῖται κατὰ τοῦτον τῆς ἁγίας Γραφῆς τὸν τόπον οὗτος ὁ ἀριθμός, ἣν ἀποκτείνει, ὡς δι᾽ ἀγγέλου τινὸς τοῦ θείου Λόγου τῆς γνώσεως, ὁ τῆς οἰκείας δυνάμεως τῇ προσευχῇ πλέον ἐπερειδόμενος νοῦς καὶ παντὸς κατορθώματος καὶ πάσης κατὰ δαιμόνων νίκης αἴτιον τὸν Θεὸν μόνον ἐπιγραφόμενος. Ὁ τοίνυν","english":"But if the composite five made up of many is combined with the composite six made up of many, it signifies the productive activity that works through the senses, in respect of power and habit and operation—that is, the completion of virtue or of vice, according as the number happens to be, whether blameworthy or praiseworthy, in the place of Scripture that is being contemplated, that is, examined. The number six, then, composed of tens, makes sixty; and sixty, tripled because of the three generic powers of the soul, with five added because of the innate senses, makes the number one hundred and eighty-five, and it indicates the productive habit of vice through the senses in respect of the natural powers, since this number lies in a blameworthy sense in this place of Holy Scripture—which habit the mind kills, as through some angel of the divine Word of knowledge, by resting more in prayer upon its own power and ascribing to God alone the cause of every right action and every victory over the demons. Therefore the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"κατὰ τὸν καιρὸν τῆς τῶν πειρασμῶν ἐπαναστάσεως τῆς μὲν φυσικῆς ἀπεχόμενος θεωρίας, τῆς δὲ προσευχῆς κατὰ τὴν ἐκ πάντων πρὸς ἑαυτόν τε καὶ τὸν Θεὸν τοῦ νοῦ συστολὴν ἀντεχόμενος, ἀποκτείνει τὴν ἐπ᾽ αἰσθήσεσι τῶν φυσικῶν τῆς ψυχῆς δυνάμεων παρὰ φύσιν κινουμένων ποιητικὴν τῆς κακίας ἕξιν καὶ ἀποστρέφει μετ᾽ αἰσχύνης τὸν διάβολον ἀποβαλόμενον τὴν εἰρημένην ἕξιν, ἐφ᾽ ᾗ πεποιθὼς μετὰ τῆς οἰκείας ἀλαζονείας ἦλθε πρὸς τὴν ψυχήν, διὰ τῶν ὑπερηφάνων λογισμῶν τῆς ἀληθείας κατεπαιρόμενος.\n\nὍπερ τυχὸν καὶ γνοὺς καὶ παθὼν καὶ ποιήσας ὁ μέγας Δαβίδ, ὁ πάντων μάλιστα πεῖραν ἔχων τῆς τῶν νοητῶν πολέμων παρατάξεως, ἐν τῷ συστῆναι, φησί, τὸν ἁμαρτωλὸν ἐναντίον μου, ἐκωφώθην καὶ ἐταπεινώθην καὶ ἐσίγησα ἐξ ἀγαθῶν, καὶ μετ᾽ αὐτὸν ὁ θεῖος Ἱερεμίας, προστάσσων τῷ λαῷ ( μὴ ἐκβῆναι τῆς πόλεως διὰ τὴν κυκλόθεν παροικοῦσαν τῶν ἐχθρῶν ῥομφαίαν. Καὶ τοῦτο εἴπερ Ἄβελ ὁ μακάριος ἐφυλάξατο καὶ μὴ συνεξῆλθε τῷ Κάϊν ἐν τῷ πεδίῳ, τουτέστιν ἐν τῷ πλάτει τῆς φυσικῆς θεωρίας πρὸ τῆς ἀπαθείας, οὐκ ἂν ἐπαναστὰς ἀπέκτεινεν αὐτὸν μετὰ δόλου, κλέψας τοῖς δεξιοῖς κατὰ τὴν τῶν ὄντων θεωρίαν πρὸ τῆς τελείας ἕξεως, ὁ τῆς σαρκὸς νόμος ὁ Κάϊν καὶ ὢν καὶ καλούμενος· ὃν πρῶτον ἐκτήσατο καρπὸν τῆς παραβάσεως, κατὰ τὴν δύναμιν τῆς αὐτοῦ προσηγορίας, ὁ πρῶτος ἄνθρωπος Ἀδάμ, γεννήσας νόμον ἁμαρτίας, ὃν κατὰ τὸν παράδεισον αὐτῷ ὁ θεὸς οὐκ ἐδημιούργησε· κτῆσις γὰρ ἑρμηνεύεται ὁ Κάϊν.","english":"At the time of the uprising of temptations, abstaining from natural contemplation and holding fast to prayer through the concentration of the mind from all things upon itself and upon God, he puts to death the habit productive of evil that arises from the soul's natural powers being moved contrary to nature in relation to the senses, and he turns away with shame the devil, who has cast off the aforementioned habit, in which he trusted when he came with his own boastfulness to the soul, exalting himself against the truth through proud thoughts.\n\nThis the great David both knew and suffered and did, he who more than all others had experience of the array of the intellectual wars. \"When the sinner stood against me,\" he says, \"I was deaf and was humbled and kept silence from good things.\" And after him the divine Jeremiah, commanding the people not to go out of the city because of the sword of the enemies encamped round about. And this, if the blessed Abel had guarded it and had not gone out with Cain into the field—that is, into the breadth of natural contemplation before impassibility—he would not have risen up and killed him with deceit, stealing with his right hand in the contemplation of beings before perfect habit—the law of the flesh, which Cain both is and is called; which the first man Adam first acquired as the fruit of transgression, according to the meaning of his name, begetting the law of sin, which God did not create for him in paradise; for Cain is interpreted as \"acquisition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"Ὁμοίως δὲ καὶ Δίνα, ἡ τοῦ μεγάλου θυγάτηρ Ἰακώβ, εἰ μὴ συνεξῆλθε ταῖς θυγατράσι τῶν ἐγχωρίων, τουτέστι ταῖς αἰσθητικαῖς φαντασίαις, οὐκ ἂν Συχὲμ υἱὸς Ἐμμὸρ ἐπαναστὰς αὐτὴν ἐταπείνωσε. Συχὲμ δὲ ἑρμηνεύεται νῶτος, Ἐμμὸρ δὲ ὄνος, τουτέστι τὸ σῶμα. Ὁ μὲν οὖν νῶτος, τουτέστιν ὁ Συχέμ, τοῦ Ἐμμόρ, ἤγουν τοῦ σώματος, ὀπίσθιος νόμος ἐστίν, ἀλλ᾽ οὐκ ἐμπρόσθιος, τουτέστιν ὕστερος, ἀλλ᾽ οὐ πρῶτος. Κατ᾽ ἀρχὰς γάρ, ἤτουν ἔμπροσθεν, πρὶν γενέσθαι τῆς θείας ἐντολῆς τὴν παράβασιν, οὐκ εἶχε τὸ σῶμα τοῦτο τὸ ἀνθρώπινον, τουτέστιν ὁ Ἐμμόρ, τὸν νόμον τῆς ἁμαρτίας, λέγω δὲ τὸν Συχέμ, ἀλλ᾽ ὕστερον ἐπεφύη τῷ σώματι διὰ τὴν παρακοὴν τῆς ἁμαρτίας ὁ νόμος· ὃν ὁ ἀληθὴς διασκοπήσας λόγος διὰ τὴν ὕστερον γένεσιν προσηγόρευσε Συχέμ, τουτέστι νῶτον, ὅπέρ ἐστιν ὀπίσθιος· τὸ γὰρ ὀπίσθιον δηλοῖ σαφῶς κατὰ φύσιν ὁ νῶτος. Ὥστε καλόν ἐστι πρὸ τῆς τελείας ἕξεως μὴ ἅπτεσθαι τῆς φυσικῆς θεωρίας, ἵνα μή, λόγους ἐπιζητοῦντες πνευματικοὺς ἐκ τῶν ὁρωμένων κτισμάτων, λάθωμεν πάθη συλλέγοντες. Πλέον γὰρ ἐν τοῖς ἀτελέσι δυναστεύει πρὸς τὴν αἴσθησιν τὰ φαινόμενα σχήματα τῶν ὁρωμένων ἢ πρὸς τὴν ψυχὴν οἱ ἐγκεκρυμμένοι τοῖς σχήμασι λόγοι τῶν γεγονότων.","english":"Likewise also Dinah, the daughter of the great Jacob, would not have been humbled by Shechem the son of Emmor rising up against her, if she had not gone out with the daughters of the local inhabitants, that is, with the sensory impressions. Shechem is interpreted as \"back,\" and Emmor as \"donkey,\" that is, the body. So the back—that is, Shechem—of Emmor, that is, of the body, is the law that comes behind, not in front, that is, later, not first. For in the beginning, that is, in front, before the transgression of the divine commandment came to be, this human body—that is, Emmor—did not have this law of sin, I mean Shechem, but later the law of sin grew upon the body because of the disobedience of sin; and the true Word, having examined it, called it Shechem because of its later origin, that is, \"back,\" which is what is behind; for the back clearly indicates what is behind by nature. So it is good, before perfect habit, not to touch natural contemplation, lest, seeking spiritual meanings from the visible creatures, we unwittingly collect passions. For in the imperfect, the visible shapes of things seen have more power over the senses than the meanings of created things hidden in those shapes have over the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"( ΣΧΟΛΙΑ 1. Ἡ τῶν ὄντων ἀπλανής θεωρία, παθῶν ἀπηλλαγμένης δεῖται ψυχῆς· ἥτις Ἱερουσαλήμ λέγεται, διά τε τήν ἄρτιον ἀρετήν, καί τήν ἄϋλον γνῶσιν· ἥτις οὐ μόνον κατά στέρησιν παθῶν, ἀλλά καί φαντασιῶν αἰσθητῶν ἐπιγίνεται, ἅσπερ ὕδατα τῶν ἔξω πηγῶν κέκληκεν ὁ λόγος.\n\n2. Ἡ πίστις παραμυθεῖται τόν νοῦν πολεμούμενον, βοηθείας ἐλπίδι ῥωννύμενον· ἡ δέ ἐλπίς ὑπ᾿ ὄψιν ἄγουσα τήν πιστευθεῖσαν βοήθειαν, ἀποκρούεται τήν τῶν ἀντικειμένων καταδρομήν. Ἡ δέ ἀγάπη, νεκράν καθίστησι τῷ φιλοθέῳ νῷ τῶν πολεμίων τήν προσβολήν, τῇ πρός Θεόν ἐφέσει παντελῶς ἀμαυρουμένην. 3. Πρώτη ἐν ἡμῖν ἀνάστασις, φησίν, τοῦ διά τῆς ἀγνοίας ἡμῖν νεκρωθέντος Θεοῦ, ἡ πίστις ἐστί καλῶς τοῖς ἔργοις τῶν ἐντολῶν οἰκονομουμένη. 4. Συνᾴδει, φησίν, τά πράγματα τοῖς ὀνόμασιν. Χωρίς γάρ τινος προσδοκίας, ἤ δυσχεροῦς ἤ εὐχεροῦς ἐπιστροφή πρός τό καλόν οὐδενί ποτε πέφυκε γίνεσθαι.\n\n5. Οὐδέν ὡς ἡ ἀγάπη, φησίν, συνάγει τούς ἐσκορπισμένους, καί μίαν αὐτῶν δημιουργεῖ τήν γνώμην συμπνοίᾳ κρατουμένην· ἧς χαρακτήρ, τό τῆς ἰσοτιμίας καθέστηκε κάλλος.","english":"1. The unerring contemplation of beings requires a soul freed from passions—a soul that is called Jerusalem, both because of its even virtue and its immaterial knowledge; and this comes about not only through the privation of passions but also of sensory images, which the text has called waters of the outside springs.\n\n2. Faith comforts the mind when it is under attack, strengthened by the hope of help; and hope, bringing the help that was believed before the eyes, repels the assault of the adversaries. Love, in the mind that loves God, renders the attack of the enemies dead, utterly obscured by the longing for God. 3. The first resurrection in us, it says, of the God who was put to death in us through ignorance, is faith, well administered by the works of the commandments. 4. Things, it says, are in harmony with their names. For without some expectation, whether difficult or easy, a turning toward the good has never naturally come about for anyone.\n\n5. Nothing, it says, gathers the scattered like love, and makes their mind one, held together by a shared breath; its character is the beauty of equal honor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"6. Ὅτι δίχα λογικῆς δυνάμεως, φησίν, ἐπιστημονική γνῶσις οὐκ ἔστιν· καί γνώσεως χωρίς, οὐ συνίσταται πίστις, ἀφ᾿ ἧς τό καλόν γέννημα πρόεισιν, ἡ ἐλπίς· καθ᾿ ἥν ὡς παροῦσιν συγγίνεται τοῖς μέλλουσιν ὁ πιστός. Καί δίχα τῆς κατ᾿ ἐπιθυμίαν δυνάμεως, οὐ συνίσταται πόθος, οὗ τό τέλος ἐστίν ἡ ἀγάπη. Τό γάρ ἐρᾷν τινος, ἴδιον ἐπιθυμίας ἐστί. Καί δίχα θυμικῆς δυνάμεως νευρούσης τήν ἐπιθυμίαν πρός τήν τοῦ ἡδέος ἕνωσιν, οὐδαμῶς γίνεσθαι πέφυκεν εἰρήνη, εἴπερ ἀληθῶς εἰρήνη ἐστίν, ἡ ἀνενόχλητος καί παντελής τοῦ καταθυμίου κατάσχεσις. 7. Ὁ λόγος, φησίν, ἄρχει τῶν γνωστικῶν λογισμῶν, ὥσπερ ( καί τῶν θυμικῶν καί ἐπιθυμητικῶν, ὁ θυμός καί ἡ ἐπιθυμία. 8. Τόν Ἐζεκίαν κατά τήν ἀναγωγήν ἐθεώρησε, τόν κατά τήν πρᾶξιν φιλόσοφον νοῦν. Πόλιν δέ, τήν ψυχήν· πηγὰς δέ τά ποικίλα εἴδη τῶν αἰσθητῶν. Ὕδατα δέ, τάς αὐτῶν φαντασίας, ἤ τά νοήματα· (ποταμόν δέ, τήν κατά τήν φυσικήν θεωρίαν ἐκ τῶν αἰσθητῶν νοημάτων συναγομένην γνῶσιν) ποταμόν δέ, τήν ἐξ αὐτῶν συναγομένην δόξαν, ἤγουν ὑπόληψιν, πρός ἅ δεῖ μύσαι παντελῶς τάς αἰσθήσεις, ἡνίκα στασιάσῃ πρός τόν λόγον τά πάθη. 9. Οὐ δεῖ, φησί, τόν μή καθαρθέντα παθῶν, φυσικῆς ἅπτεσθαι θεωρίας, διά τάς εἰκόνας τῶν αἰσθητῶν δυναμένας τυπῶσαι πρός πάθος τόν νοῦν, τοῦ μή τελείως ἀπαλλαγέντος τῶν παθῶν.","english":"6. He says that without the rational power there is no scientific knowledge; and without knowledge, faith is not established, from which proceeds the noble offspring, hope; through which the faithful one associates with things to come as though they were present. And without the desiring power, longing is not established, whose end is love. For to love something is proper to desire. And without the spirited power, which gives sinew to desire for the union with the pleasant, peace can in no way come to be—if indeed peace truly is the undisturbed and complete possession of what is desired. 7. He says that the reason rules over the gnostic thoughts, just as spirit and desire rule over the spirited and desiring thoughts. 8. He contemplated Hezekiah in the anagogical sense as the philosophic mind engaged in practice; the city as the soul; the springs as the various kinds of sensible things; the waters as their images or thoughts; the river as the knowledge gathered from sensible thoughts through natural contemplation; the river as the opinion, that is, the supposition, gathered from them—at which one must wholly close the senses, when the passions rebel against the reason. 9. He says that one who has not been purified from the passions must not touch natural contemplation, because the images of sensible things can stamp the mind toward passion, if one has not been completely freed from the passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"10. Ὁ κατά τήν φαντασίαν ταῖς ἐπιφανείαις τῶν αἰσθητῶν ἐναπομένων διά τήν αἴσθησιν νοῦς, ἀκαθάρτων γίνεται παθῶν δημιουργός· διά θεωρίας πρός τά συγγενῆ νοητά μή διαβαίνων.\n\n11. Ὅταν ἄνους ὁ λόγος γένηται, καί προπετής ὁ θυμός, καί ἄλογος ἡ ἐπιθυμία, ἄγνοια καί τυραννίς καί ἀκολασία κρατοῦσι τῆς ψυχῆς· ἐξ ὧν ἡ τῆς κακίας ἕξις γίνεσθαι πέφυκεν ἔμπρακτος, συμπλακεῖσα τῇ διαφόρῳ τῶν αἰσθήσεων ἡδονῇ. Ταύτην γάρ ὁ ἀριθμός δηλοῖ τῶν ρπε΄ (185) χιλιάδων. Τρίς γάρ ἑξήκοντα συνθείς διά τήν ἑκάστης δυνάμεως ἐν τῷ κακῷ τελείαν κίνησιν, καί προσεπάγων καί ε΄ (5) διά τήν ἐπ᾿ αἰσθήσεσι κατ᾿ ἐνέργειαν ἡδονήν, τοῦτον πληροῖς δηλονότι τόν ἀριθμόν τήν ποιητικήν τῆς κακίας ἕξιν σημαίνοντα. Ἥν ἔχων ἐπιφύεται τῇ ψυχῇ τυραννικῶς ὁ διάβολος· ἥν ὁ Θεός ὡς δι᾿ ἀγγέλου, τοῦ κατά τήν γνωστικήν σοφίαν λόγου καταφονεύει, καί σώζει τήν ψυχήν τήν ἀληθῶς Ἱερουσαλήμ, καί τόν ἐν τῇ ψυχῇ νοῦν πρός τήν κακίαν ἀδούλωτον.\n\n( 12. Ἐμφύτους λογισμούς λέγει,τόν ἐπί τά τείχη λαόν. 13. Ἐνταῦθα φίλος ἐστίν ὁ Κύριος· τραύματα δέ τούτου τυγχάνουσι, τά εἴδη τῆς ἐπαγομένης ἑκάστῳ πρός σωτηρίαν παιδείας εἰς κόλασιν τῆς σαρκός, ἤγουν τοῦ σαρκικοῦ φρονήματος, ἵνα τό πνεῦμα σωθῇ ἐν τῇ ἡμέρᾳ τοῦ Κυρίου. Ἐχθρός δέ ἐστιν ὁ διάβολος· φιλήματα δέ τούτου καθέστηκε, τά εἴδη τῶν κατ᾿ αἴσθησιν ἡδονῶν· δι᾿ ὧν ἀπατῶν τήν ψυχήν, πείθει χωρισθῆναι τῆς ἀγάπης τοῦ Κτίσαντος αὐτήν. 14. Πειρασμός ξηρασίας ἑρμηνεύεται Σενναχειρίμ, καθ᾿ ἕν μέν ὅτι ξηραίνει τάς καρδίας τῶν ἀνεχομένων αὐτοῦ, χωρίζων τῆς πηγαίας χάριτος τῶν ἁγίων λογισμῶν·","english":"10. The mind that remains, through the imagination, in the appearances of sensible things because of sensation becomes the creator of unclean passions, not passing over through contemplation to the kindred intelligible realities.\n\n11. When the reason becomes mindless, and the temper rash, and the desire irrational, ignorance and tyranny and licentiousness rule over the soul; from these the habit of vice naturally becomes practical, having been entwined with the manifold pleasure of the senses. For the number of the 185 thousand reveals this. For having combined thrice sixty because of the perfect movement of each power in evil, and adding also five because of the pleasure that is in actual operation upon the senses, you clearly fill this number, which signifies the productive habit of evil. Having this, the devil tyrannically assails the soul; which God, as through an angel—the reason according to gnostic wisdom—puts to death, and saves the soul that is truly Jerusalem, and the mind within the soul unenslaved to vice.\n\n12. He calls innate thoughts the people on the walls. 13. Here the Lord is a friend; and his wounds are the forms of the discipline brought upon each one for salvation, for the chastisement of the flesh, that is, of the fleshly mind, so that the spirit may be saved in the day of the Lord. And the devil is an enemy; and his kisses are the forms of pleasures according to sensation; through which, deceiving the soul, he persuades it to be separated from the love of the One who created it. 14. Sennacherim is interpreted as a temptation of drought, in one respect because it dries up the hearts of those who endure it, separating them from the fountain-like grace of holy thoughts;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"καθ᾿ ἕτερον δέ, ὅτι αὐτός ξηρός ἐστιν ὡς πένης καί ἄπορος, καί μηδέν ἔχων ἴδιον. Καί διά τοῦτο δολερῶς, οἷά τις κλέπτης ταῖς ἐπιφανείαις τῶν αἰσθητῶν ἐγκρυπτόμενος εἰς τήν καθ᾿ ἡμῶν ἐπανάστασιν. 15. Πᾶν τό περιττόν, καί ὑπέρ τήν χρείαν τήν φυσικήν, ἀκρασίαν εἶναί φησιν, ἥτις ὁδός καθίσταται τοῦ διαβόλου πρός τήν ψυχήν, δι᾿ ἧς ὑποστρέφει μετ᾿ αἰσχύνης εἰς τήν ἑαυτοῦ γῆν, ἐγκρατείας τήν φύσιν παιδαγωγούσης. Ἤ πάλιν, ὁδός ἐστιν αὐτά τά φυσικά πάθη· τῷ μέν ὑπέρ τήν χρείαν τρόπῳ τῆς χρήσεως, ἄγοντα πρός τήν\n\nψυχήν τόν διάβολον· τῷ δέ κατά τήν χρείαν τρόπῳ τῆς χρήσεως, δι᾿ ἑαυτῶν εἰς τήν ἑαυτοῦ γῆν αὐτόν ὑποστρέφοντα. Γῆ δέ τούτου ἐστίν, ἡ παγία τῆς κακίας ἕξις καί σύγχυσις, εἰς ἥν ἀεί βέβηκε, καί πρός ἥν ἄγει τοῦ ἡττημένους τῇ φιλίᾳ τῶν ὑλικῶν. 16. Ὁ πρός τήν ἀρετήν μετενέγκας τούς λογισμούς, ἀνέπαυσεν αὐτούς, μακράν ποιήσας τῆς τῶν παθῶν ἀστάτου συγχύσεως. 17. Νοῦς ἑαυτῷ κατά φύσιν, διά μέσου λόγου συνάψας τήν αἴσθησιν, τήν ἐκ τῆς φυσικῆς θεωρίας ἀληθῆ συλλέγεται γνῶσιν, ἥτις ποταμός ἐκλήθη τήν ψυχήν διορίζων διά τήν ( ἐπ᾿ αἰσθήσεσι διάνοιαν. 18. Παράκειται τῇ γνώμῃ φυσικῶς ἡ κατ' ἐπιτηδειότητα δύναμις ἐπίκειται δὲ ἡ ἕξις τῇ γὰρ ἐπιτηδειότητι ἐπιγίνεταισύγκειται δὲ ἡ ἐνέργεια διαπαντὸς τῇ ἕξει, κἄν προχείρως ἀεὶ μὴ δείκνυται διὰ τὴν τῶν ὑλῶν πολλάκις ἀπορίαν. 19. Ἀριθμοῦ συνάφειαν λέγει, τήν τῶν ἁπλῶν ἀριθμῶν τῶν ἐντός δεκάδος ἐκφώνησιν, τῷ, καί, συνδέσμῳ διακρινομένην· οἷον ἕξ καί πέντε·","english":"But in another sense, because he himself is dry, as being poor and resourceless, and having nothing of his own. And for this reason he lurks craftily, like some thief, hidden in the appearances of sensible things, for the uprising against us. 15. All excess, and what is beyond natural need, he calls incontinence, which becomes a road for the devil to the soul, through which he returns with shame to his own land, while self-control disciplines nature. Or again, it is the natural passions themselves that are the road: in the manner of use that is beyond need, they lead the devil to the soul; but in the manner of use according to need, through themselves they send him back to his own land. And his land is the settled habit and confusion of wickedness, to which he has always stepped, and to which he leads those defeated by the love of material things. 16. He who has transferred his thoughts toward virtue has given them rest, having made them far from the unstable confusion of the passions. 17. The mind, having joined sensation to itself naturally through reason, gathers the true knowledge that comes from natural contemplation, which was called a river, dividing the soul because of the understanding directed upon sensations. 18. The power according to aptitude lies naturally close to the judgment; and the habit is superimposed, for it comes upon the aptitude; and the activity is always compounded with the habit, even if it is not always readily displayed, often because of the lack of materials. 19. He calls the conjunction of number the utterance of the simple numbers within the decade, distinguished by the conjunction \"and\"; for example, six and five.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"καί δηλοῖ, εἴτ᾿ ἐπί κακῷ κεῖται τῇ Γραφῇ, εἴτ᾿ ἐπί καλῷ, τήν δυνάμει ποιητικήν ἐπιτηδειότητα τῆς ἀρετῆς ἤ τῆς κακίας.\n\nἈριθμοῦ δέ πρόσθεσιν λέγει, τήν τῷ πολυπλασιασθέντι εἰς ἑαυτόν ἀριθμῷ γενομένην τοῦ ἐκ μονάδων ἁπλοῦ ἀριθμοῦ προσθήκην, τῷ, καί, συνδέσμῳ διακρινομένην, οἷον ἑξήκοντα καί πέντε, ἤ ἑκατόν εἴκοσι καί πέντε ἤ ἑκατόν ὀγδοήκοντα καί πέντε, καθώς ὁ παρών ἔχει ἀριθμός. Καί δηλοῖ, οὐ μόνον τήν ἐπ᾿ αἰσθήσεσιν ἐπιτηδειότητι ποίησιν, ἀλλά καί τήν ἐπ᾿ αἰσθήσεσι ποιητικήν ἕξιν τῆς ἀρετῆς ἤ τῆς κακίας.\n\nἈριθμοῦ δέ σύνθεσιν λέγει, τήν τῶν ἐξ ἑαυτῶν εἰς ἑαυτούς πολυπλασιασθέντων ἀριθμῶν εἰς ἀλλήλους σύνοδον, τῷ, καί, συνδέσμῳ διακρινομένην· οἷον ξ΄ (60) καί ν΄ (50), ἤ χ΄ (600) καί φ΄ (500), καί τούς τοιούτους· καί δῆλοι οὐ μόνον τήν κατ᾿ ἐπιτηδειότητα δυνάμει ποίησιν καί τήν ἕξιν, ἀλλά καί τήν ἐπ᾿ αἰσθήσεσι κατά τήν ἕξιν ἐνέργειαν τῆς ἀρετῆς ἤ τῆς κακίας. Ὁ τοίνυν γινώσκων ἑκάστου τῶν ἐντός δεκάδος ἀριθμοῦ τήν δύναμιν· ὡς ἡ μονάς δηλοῖ τό ἀμιγές· ἡ δέ δυάς, τό διάφορον· ὁ δέ τρεῖς, ἔστιν ἴσός τε καί νοητός· ὁ δέ τέσσαρα, αἰσθητός· ὁ δέ πέντε, αἰσθητικός τε καί κυκλικός· ὁ δέ ἕξ, δραστικός τε καί τέλειος· ὁ δέ ἑπτά, περιφερής τε καί ἀμιγής· ὁ δέ ὀκτώ, βάσιμος καί ἀκίνητος· ὁ δέ ἐννέα, μεταίχμιος ὕλης καί εἴδους, ἤγουν αἰσθητῶν καί αἰσθήσεως· ὁ δέ ( δέκα, πληρέστατος· εἴσεται τί σημαίνει κατά τήν Γραφήν ἕκαστος ἀριθμός, εἴτε κατά συνάφειάν ἐστιν, εἴτε κατά πρόσθεσιν, εἴτε κατά σύνθεσιν. 20. Κάϊν ἐστίν ὁ νόμος τῆς σαρκός, ὅν πρῶτον γεννᾷ παραβάς τήν θείαν ἐντολήν ὁ Ἀδάμ.","english":"And it shows whether the Scripture lies for evil or for good, the productive capacity in potential of virtue or of vice.\n\nHe calls \"addition of number\" the addition made to the simple number from units by the number multiplied by itself, distinguished by the conjunction \"and,\" for example sixty and five, or one hundred twenty and five, or one hundred eighty and five, as the present number has. And it shows not only the production according to capacity in the senses, but also the productive habit of virtue or of vice in the senses.\n\nHe calls \"composition of number\" the coming-together of numbers multiplied from themselves into themselves, one with another, distinguished by the conjunction \"and\": for example 60 and 50, or 600 and 500, and the like; and it shows not only the production in potential according to capacity and the habit, but also the activity in the senses according to the habit of virtue or of vice. Therefore the one who knows the power of each of the numbers within the decade—as the monad shows the unmixed; the dyad, the different; the three is both equal and intelligible; the four, sensible; the five, sensitive and circular; the six, active and perfect; the seven, circumscribed and unmixed; the eight, stable and immovable; the nine, intermediate between matter and form, that is, between sensible things and sensation; the ten, most complete—will know what each number signifies in Scripture, whether it is by conjunction, or by addition, or by composition. 20. Cain is the law of the flesh, which Adam first begets when he transgresses the divine commandment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"Ἄβελ δέ ἐστι τό φρόνημα τοῦ πνεύματος, ὅν ὕστερον γεννᾷ μέν διά μετανοίας ὁ αὐτός, ἀποκτείνει δέ πρό τῆς τελείας ἕξεως τοῖς φυσικοῖς ἐμβαντεύοντα θεάμασιν ὁ Κάϊν· ὅν ἀποκτείνας, ἑπτά παρέλυσεν ἐκδικούμενα, φησίν ὁ Θεός. Τοῦτον πνεῦμα πονηρόν ἐν τοῖς Εὐαγγελίοις ὁ αὐτός προσηγόρευσε, καί τῶν αὐτοῦ πονηροτέρων ἑπτά πνευμάτων συμπαραληπτικόν. Τοῦτο δέ τυχόν ἐστιν ὁ φίλαυτος, ἤγουν γαστρίμαργος λογισμός, ᾧ παρέπεται πάντως ὁ τῆς πορνείας λογισμός, καί ὁ τῆς φιλαργυρίας, καί ὁ τῆς λύπης, καί ὁ τῆς ὀργῆς, καί ὁ τῆς ἀκηδίας, καί ὁ τῆς κενοδοξίας καί ὁ τῆς ὑπερηφανίας. Ὁ γοῦν ἀποκτείνας κατά τήν θείαν ψῆφον τόν Κάϊν, τουτέστι τήν γαστριμαργίαν, συναπέκτεινεν αὐτῇ καί τά δι' αὐτήν παρυφιστάμενα πάθη, κατά τό, Ὁ ἀποκτείνας Κάϊν, ἑπτά ἐκδικούμενα παραλύσει. 21. Ὅτι ὁ πρός γένεσιν καί φθοράν τοῦ σώματος, φησίν, νόμος, ὕστερον ἐπεβλήθη τῇ φύσει τῶν ἀνθρώπων, καθ᾿ ὅν γεννῶμεν καί γεννώμεθα, διά τήν παράβασιν, μή φυλάξαντες τόν κατά τήν πρώτην ἐντολήν θεοποιόν νόμον τοῦ Πνεύματος.","english":"Abel is the mind of the spirit, whom the same man later begets through repentance, but Cain kills him before he reaches perfect habit, casting him among natural visions. Having killed him, God says, he paralyzed seven avenging ones. This one the same man in the Gospels called an evil spirit, and one that takes along with it seven spirits more evil than itself. And this perhaps is the self-loving, that is, the gluttonous thought, which is necessarily accompanied by the thought of fornication, and that of avarice, and that of grief, and that of anger, and that of listlessness, and that of vainglory, and that of pride. So then, the one who has killed Cain according to the divine vote—that is, gluttony—has slain together with it also the passions that subsist alongside because of it, according to the saying, \"Whoever has killed Cain shall be paralyzed by seven avenging ones.\" 21. That the law pertaining to the generation and corruption of the body, he says, was later imposed on the nature of men, according to which we beget and are begotten, because of the transgression, since we did not keep the deifying law of the Spirit according to the first commandment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"Ν (50). ΠΕΡΙ ΤΗΣ ΠΡΟΣΕΥΧΗΣ ΕΖΕΚΙΟΥ ΚΑΙ ΗΣΑΪΑ. 50. ΕΡΩΤΗΣΙΣ Ν' Τί ἐστι πάλιν τὸ σημαινόμενον ἐν τῇ αὐτῇ βίβλῳ τὸ Καὶ προσηύξατο Ἐζεκίας ὁ βασιλεὺς καὶ Ἡσαΐας υἱὸς Ἀμὼς ὁ προφήτης περὶ τούτων καὶ ἐβόησαν εἰς τὸν οὐρανόν. Καὶ ἀπέστειλεν Κύριος ἄγγελον, καὶ ἐξέτριψεν πάντα δυνατὸν καὶ πολεμιστὴν καὶ ἄρχοντα καὶ στρατηγὸν ἐν τῇ παρεμβολῇ ( βασιλέως Ἀσσούρ, καὶ ἀπέστρεψεν μετ᾽ αἰσχύνης προσώπου εἰς τὴν γῆν αὐτοῦ. Ἀπόκρισις.\n\nὉ τῆς ἁγίας Γραφῆς λόγος, κἂν εἰ δέχεται περιγραφὴν κατὰ τὸ γράμμα, τοῖς χρόνοις τῶν ἱστορουμένων πραγμάτων συναπολήγων, ἀλλὰ κατὰ τὸ πνεῦμα ταῖς τῶν νοουμένων θεωρίαις μένει διαπαντὸς ἀπερίγραφος. Καὶ μηδεὶς πρὸς τοῦτο δυσανασχετῶν ἀπιστήσειεν, γινώσκων ὡς ὁ λαλήσας Θεὸς κατὰ φύσιν ἐστὶν ἀπερίγραφος· ᾧ μᾶλλον ἐοικέναι τὸν ὑπ᾽ αὐτοῦ λαληθέντα λόγον πιστεύειν χρὴ τοὺς γνησίως κατακούειν τοῦ βουλήματος τῆς Γραφῆς βουλομένους. Εἰ γὰρ Θεὸς ὁ λαλήσας ἐστίν, οὗτος δὲ κατ᾽ οὐσίαν ἀπερίγραφος, δῆλον ὅτι καὶ ὁ λαληθεὶς ὑπ᾽ αὐτοῦ λόγος ἐστὶν ἀπερίγραφος.","english":"N (50). CONCERNING THE PRAYER OF HEZEKIAH AND ISAIAH. 50. QUESTION 50: What again is the meaning in the same book of the passage, \"And Hezekiah the king prayed, and Isaiah the son of Amos the prophet, concerning these things, and they cried out to heaven. And the Lord sent an angel, and he destroyed every mighty man and warrior and prince and captain in the camp of the king of Assyria, and he turned back with shame of face to his own land\"? Answer.\n\nThe word of Holy Scripture, even if it admits of limitation according to the letter, coming to an end together with the times of the things narrated, nevertheless according to the spirit it remains forever without limitation in the contemplations of the things understood. And let no one, being vexed at this, disbelieve it, knowing that God who spoke is by nature without limitation; and those who wish genuinely to hear the will of Scripture ought to believe that the word spoken by him is more like him. For if God is the one who spoke, and he is without limitation in essence, it is clear that the word spoken by him is also without limitation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"Οὐκοῦν τὰ συμβάντα τυπικῶς κατὰ τοὺς Ἐζεκίου χρόνους καὶ λαβόντα πέρας τὴν τότε τῶν ἱστορουμένων ἔκβασιν πνευματικῶς θεωρήσαντες, θαυμάσομεν τὴν σοφίαν τοῦ γράψαντος ἁγίου Πνεύματος, πῶς ἑκάστῳ τῶν μετειληφότων τῆς ἀνθρωπίνης φύσεως ἁρμόζουσαν ἔθετο καὶ προσήκουσαν τὴν τῶν γεγραμμένων διάνοιαν, ὥστε πάντα τὸν βουλόμενον τοῦ θείου λόγου γενέσθαι φοιτητὴν καὶ μηδὲν ἔχειν τῶν παρόντων καὶ λυομένων τῆς ἀρετῆς ἰσοστάσιον γενέσθαι δύνασθαι ἄλλον Ἐζεκίαν ἐν Πνεύματι καὶ Ἡσαΐαν ἕτερον, ὑπ᾽ οὐδενὸς κωλυόμενον καὶ προσεύξασθαι καὶ βοῆσαι εἰς τὸν οὐρανὸν καὶ εἰσακουσθῆναι καὶ λαβεῖν παρὰ Θεοῦ τὴν δι᾽ ἀγγέλου τῶν νοητῶς αὐτὸν πολεμούντων φθορὰν καὶ ἀπώλειαν. Ἐπειδὴ δὲ χρὴ τὸν γνωστικῶς πρὸς ψυχὴν τὴν ἁγίαν Γραφὴν κατὰ Χριστὸν ἐκδεχόμενον ἀσκηθῆναι φιλοπόνως καὶ τῶν ὀνομάτων τὴν ἑρμηνείαν, αὐτόθεν δυναμένην ὅλην τὴν τῶν γεγραμμένων σαφηνίσαι διάνοιαν, εἴπερ μέλει αὐτῷ τῆς ἀκριβοῦς τῶν γεγραμμένων ( κατανοήσεως, ἀλλ᾽ οὐκ ἰουδαϊκῶς πρὸς σῶμα καὶ γῆν κατάγειν τὸ ὕψος τοῦ Πνεύματος καὶ τὰς θείας καὶ ἀκηράτους τῶν νοητῶν ἀγαθῶν τῇ φθορᾷ τῶν παρερχομένων περιγράφειν ἐπαγγελίας, καθώς τινες τῶν παρ᾽ ἡμῖν λεγομένων Χριστιανῶν ὑπειληφότες λελήθασι, ψευδώνυμον ἑαυτοῖς τὴν ἀπὸ Χριστοῦ προσηγορίαν ἐπιφημίζοντες, ἧς δείκνυνται παντελῶς ἠρνημένοι δι᾽ αὐτῶν τῶν πραγμάτων τὴν δύναμιν, καὶ τὴν ἐναντίαν τῷ Χριστῷ προδήλως ὁδεύουσιν, ὡς δείξει κατ᾽ ἐπιτομὴν ὁ λόγος.","english":"Therefore, having spiritually contemplated the things that happened typically in the times of Hezekiah and that received their fulfillment in the outcome of the events then recorded, we shall marvel at the wisdom of the Holy Spirit who wrote them—how He assigned to each of those who partake of human nature a meaning of what was written that is fitting and appropriate, so that anyone who wishes to become a student of the divine word and to hold nothing of the present and passing things as equal in worth to virtue can become another Hezekiah in the Spirit and another Isaiah, hindered by no one from both praying and crying out to heaven and being heard and receiving from God, through an angel, the destruction and ruin of those who war against him in a spiritual sense. But since one who receives the Holy Scripture in a spiritual sense, in accordance with Christ, must laboriously exercise himself also in the interpretation of the names—an interpretation that is itself able to clarify the whole meaning of what is written, if indeed he cares about the accurate understanding of what is written, and does not, in a Jewish manner, drag down the height of the Spirit to body and earth and circumscribe the divine and pure promises of spiritual goods by the corruption of things that pass away, as some of those called Christians among us have supposed without realizing it, falsely applying to themselves the name derived from Christ, of which they are shown by the very facts to have completely denied the power, and they plainly walk the road opposed to Christ, as the discourse will briefly show.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"Εἰ γὰρ μετὰ τῶν ἄλλων μυστηρίων, ὧν οὐκ ἄν τις ἐφίκοιτο λόγος, καὶ εἰς τοῦτο γενόμενος ἄνθρωπος ὁ Θεὸς ἦλθεν, ἵνα πληρώσῃ τὸν νόμον πνευματικῶς ἐν τῇ καταργήσει τοῦ γράμματος, καὶ τὸ ζωοποιοῦν αὐτοῦ, φημὶ δὲ τοῦ νόμου, στήσῃ τε καὶ φανερὸν καταστήσῃ τῇ περιαιρέσει τοῦ ἀποκτέννοντοςτὸ δὲ ἀποκτέννον τοῦ νόμου κατὰ τὸν θεῖον ἀπόστολόν ἐστι τὸ γράμμα, ὥσπερ καὶ τὸ ζωοποιὸν τοῦ νόμου κατ᾽ αὐτὸν τὸ πνεῦμά ἐστι· φησὶ γὰρ τὸ μὲν γράμμα ἀποκτέννει, τὸ δὲ πνεῦμα ζωοποιεῖ, διαρρήδην ἄρα τὴν ἀντίπαλον τῷ Χριστῷ μοῖραν ἀνείλοντο καὶ τὸ πᾶν τῆς αὐτοῦ σαρκώσεως ἠγνόησαν μυστήριον οἱ μόνῳ τῷ γράμματι κατορύξαντες τῆς σφῶν διανοίας τὴν δύναμιν καὶ οὐκ ἐθέλοντες εἶναι κατ᾽ εἰκόνα Θεοῦ καὶ ὁμοίωσιν, ἀλλὰ μᾶλλον τὸ γῆν εἶναι, κατὰ τὴν ἀπειλήν, καὶ εἰς γῆν ἀπελεύσεσθαι, διὰ τῆς ὡς πρὸς γῆν τὸ γράμμα σχέσεως, τοῦ πρὸς οὐρανόν, λέγω δὲ τὸ πνεῦμα, εἰς ἀέρα, τουτέστι τὸν νοερὸν φωτισμόν, ἐν νεφέλαις, ταῖς ὑψηλαῖς δηλαδὴ θεωρίαις, εἰς ἀπάντησιν ἁρπαγῆναι τοῦ Κυρίου καὶ οὕτως πάντοτε σὺν αὐτῷ εἶναι διὰ τῆς γνώσεως προτιμῶντες. Ὑπὲρ ὧν ἄχθεσθαι μὲν δίκαιον, ἀφόρητον ζημίαν ἐξ ἀγνοίας","english":"For if, along with the other mysteries, which no account could reach, God also came to this—having become man—so that he might fulfill the law spiritually in the abolition of the letter, and might establish and make manifest its life-giving power (I mean the law's), by the removal of what kills—and what kills in the law, according to the divine apostle, is the letter, just as also the life-giving power of the law, according to him, is the spirit; for he says, \"The letter kills, but the spirit gives life\"—then clearly those who buried the power of their mind in the letter alone, and who did not wish to be according to the image and likeness of God, but rather to be earth, according to the threat, and to depart into earth, through their attachment to the letter as to earth—preferring, instead of the heavenly things (I mean the spirit), to be caught up into the air, that is, into spiritual illumination, in the clouds, that is, in the lofty contemplations, to meet the Lord and thus always to be with him through knowledge—have manifestly chosen the portion opposed to Christ and have ignored the whole mystery of his incarnation. For these things it is right to be grieved, since the loss from ignorance is unbearable","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"ὑπομενόντων τὴν τῆς ἀληθείας ἔκπτωσιν, λυπεῖσθαι δέ, ὡς πολλὰς εἰς βεβαίωσιν ἀπιστίας τοῖς Ἰουδαίοις ἀφορμὰς παρεχόντων. Ἀλλ᾽ ( ἡμεῖς ἐκείνους ἐάσαντες ὡς θέλουσιν ἔχοντας, πρὸς ἑαυτοὺς καὶ τὸν λόγον ἐπανέλθωμεν, τὴν ἀρχὴν τῆς τοῦ προκειμένου κεφαλαίου πνευματικῆς ἐρεύνης ἐκ τῆς τῶν ὀνομάτων ἑρμηνείας ποιησόμενοι.\n\nἘζεκίας τοίνυν ἑρμηνεύεται κράτος Θεοῦ, Ἄχας δὲ ὁ πατὴρ αὐτοῦ ἰσχύς. Καὶ Ἡσαΐας ἑρμηνεύεται ἔπαρσις Θεοῦ, τουτέστιν ὕψος Θεοῦ, Ἀμὼς δὲ ὁ πατὴρ αὐτοῦ λαὸς πόνου. Κράτος δὲ Θεοῦ καθέστηκεν ἡ ἀναιρετικὴ τῶν παθῶν ἀρετὴ καὶ τῶν εὐσεβῶν φρουρητικὴ λογισμῶν, ἣν γεννᾷ πρᾶξις ἐντολῶν, ἰσχὺς τροπικῶς νοουμένη, δι᾽ ἧς τὰς ἀντικειμένας τῷ ἀγαθῷ πονηρὰς δυνάμεις συνεργίᾳ Θεοῦ, μᾶλλον δὲ μόνῃ δυνάμει Θεοῦ, διαφθείρομεν, Ὕψος δὲ Θεοῦ ἐστιν ἡ γνῶσις τῆς ἀληθείας, ἣν γεννᾷ τῆς τῶν γεγονότων θεωρίας ὁ πόνος καὶ οἱ ἐπὶ τῇ πράξει τῶν ἀρετῶν ἱδρῶτες, πόνου πατέρες γινόμενοι, δι᾽ ἧς τὴν ἀντικειμένην τῇ ἀληθείᾳ τοῦ ψεύδους δύναμιν παντελῶς ἐξαφανίζομεν, πᾶν ὕψωμα τῶν ἐπαιρομένων κατὰ τῆς γνώσεως τοῦ Θεοῦ πονηρῶν πνευμάτων ταπεινοῦντές τε καὶ καταβάλλοντες. Προσευχὴ δέ ἐστιν αἴτησις ὧν πέφυκε Θεὸς ἀνθρώποις δωρεῖσθαι πρὸς σωτηρίαν. Καὶ μάλα γε εἰκότως. Εἰ γὰρ εὐχή ἐστιν ὑπόσχεσις τῶν ἐξ ἀνθρώπων Θεῷ κατ᾽ ἐπαγγελίαν προσαγομένων καλῶν, προσευχὴ κατὰ τὸν εἰκότα λόγον ἔσται σαφῶς ἡ τῶν ἐκ Θεοῦ πρὸς σωτηρίαν χορηγουμένων τοῖς ἀνθρώποις ἀγαθῶν ἐξαίτησις, ἀντίδοσιν φέρουσα τῆς τῶν προηυγμένων καλῆς διαθέσεως.","english":"...of those who endure the fall from the truth, but to grieve, since they provide the Jews with many occasions for the confirmation of unbelief. But let us leave them to their own devices and return to ourselves and to the discourse, making the beginning of the spiritual investigation of the present chapter from the interpretation of the names.\n\nHezekiah, then, is interpreted as \"strength of God,\" while Ahaz his father is \"might.\" And Isaiah is interpreted as \"exaltation of God,\" that is, \"height of God,\" while Amos his father is \"people of toil.\" The strength of God is the virtue that destroys the passions and guards the thoughts of the pious, which the practice of the commandments gives birth to—\"might\" understood figuratively, through which we destroy the evil powers opposed to the good by the cooperation of God, or rather by the sole power of God. The height of God is the knowledge of the truth, which the toil of the contemplation of created things gives birth to, along with the sweat of the practice of the virtues, becoming fathers of toil, through which we utterly obliterate the power of falsehood opposed to the truth, humbling and casting down every high thing of the evil spirits that exalt themselves against the knowledge of God. Prayer is the petition of those things which God is by nature accustomed to grant to men for salvation. And very reasonably so. For if a vow is a promise of the good things offered by men to God according to their profession, prayer, by a reasonable account, will clearly be the request of the good things supplied by God to men for salvation, bringing a recompense for the good disposition of the things previously offered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"Βοὴ δέ ἐστιν ἡ τῶν κατὰ τὴν πρᾶξιν ἐναρέτων τρόπων καὶ τῶν κατὰ τὴν θεωρίαν γνωστικῶν θεωρημάτων ἐν τῷ καιρῷ τῆς τῶν πονηρῶν δαιμόνων ἐπαναστάσεως ἐπίδοσίς τε καὶ ἐπαύξησις, ἧς πάντων οὐχ ἥκιστα φυσικῶς ἀκούει Θεός, ἀντὶ μεγάλης φωνῆς τὴν τῶν ἀρετῆς καὶ γνώσεως ἐπιμελουμένων λαμβάνων διάθεσιν.\n\nΟὐρανὸς δὲ πολλάκις λέγεται κατὰ τὴν ἁγίαν Γραφὴν αὐτὸς ( ὁ Θεός, ὥς πού φησιν ὁ μέγας τῆς ἀληθείας κήρυξ Ἰωάννης ὁ πρόδρομος οὐ δύναται ἄνθρωπος λαμβάνειν ἀφ᾽ ἑαυτοῦ οὐδέν, ἐὰν μὴ ᾖ δεδομένον αὐτῷ ἐκ τοῦ οὐρανοῦ, ἀντὶ τοῦ ἐκ τοῦ Θεοῦ, διότι πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστιν, καταβαῖνον ἀπὸ τοῦ Πατρὸς τῶν φώτων· καθ᾽ ὃ σημαινόμενον ἐπὶ τοῦ προκειμένου κεφαλαίου τὸν τῆς Γραφῆς τόπον ἐκληπτέον. Οἶδε δὲ πάλιν ἡ Γραφὴ καλεῖν οὐρανὸν καὶ τὰς οὐρανίους δυνάμεις, κατὰ τὸ Ὁ οὐρανός μοι θρόνος, ὡς ταῖς ἁγίαις δηλονότι καὶ ἀσωμάτοις ἐπαναπαυομένῳ φύσεσιν. Εἰ δὲ καὶ τὸν νοῦν τὸν ἀνθρώπινον, πάσης μὲν ὑλικῆς καθαιρόμενον φαντασίας, τοῖς δὲ θείοις τῶν νοητῶν κατακοσμούμενον λόγοις, φαίη τις εἶναι οὐρανόν, οὐκ ἔξω τῆς ἀληθείας, ὡς ἔμοιγε δοκεῖ, βέβηκεν. Εἰ δὲ καὶ τὸ ὕψος τῆς ἐν ἀνθρώποις νοερᾶς γνώσεως οὐρανὸν εἴποι τις, οὐκ ἂν ἁμάρτοι τοῦ πρέποντος. Τῷ ὄντι γὰρ ὡς οὐρανὸς θρόνος γίνεται τοῦ Θεοῦ ἡ ἀληθὴς γνῶσις, δεχομένη τὸν Θεὸν ἐνθρονιζόμενον κατὰ τὴν ἀμετάθετον ἕξιν τῆς περὶ τὸ καλὸν παγίας καὶ ὑψηλῆς ἐφέσεως· ὥσπερ καὶ ὑποπόδιον ἡ καθαρὰ λέγεται πρᾶξις τῶν ἀρετῶν, ἐφ᾽ ἑαυτῆς δεχομένη τὰς θείας βάσεις καὶ οὐκ ἐῶσα τὸ σύνολον τοῖς ἀπὸ τοῦ σώματος καθάπερ γῆς μολύνεσθαι ῥύποις.","english":"A cry is the offering and increase of virtuous ways in practice and of gnostic contemplations in contemplation, in the time of the uprising of the wicked demons—a cry which God naturally hears above all, accepting the disposition of those who cultivate virtue and knowledge in place of a loud voice.\n\nBut \"heaven\" is often said in Holy Scripture of God himself, as somewhere the great herald of truth, John the Forerunner, says: \"A man cannot receive anything of himself unless it be given him from heaven,\" meaning \"from God,\" since every good gift and every perfect gift is from above, coming down from the Father of lights. In this sense the passage of Scripture in the present chapter must be understood. Again, Scripture is accustomed to call \"heaven\" also the heavenly powers, according to \"Heaven is my throne,\" that is, clearly, as he rests upon the holy and incorporeal natures. And if someone should say that the human intellect, purified of every material fantasy and adorned with the divine principles of intelligible things, is a heaven, he has not, it seems to me, departed from the truth. And if someone should call the height of noetic knowledge among men a heaven, he would not miss what is fitting. For in truth, as a heaven, true knowledge becomes a throne of God, receiving God enthroned upon it according to the unchangeable state of a firm and lofty aspiration toward the good; just as the pure practice of the virtues is also called a footstool, receiving the divine footsteps upon itself and not permitting itself to be defiled at all by the filth that comes from the body as from earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"Οὐκοῦν, ἐπειδὴ τῆς ἀρετῆς ὑποτύπωσιν φέρει κατὰ τὴν ἑρμηνείαν τοῦ οἰκείου ὀνόματος Ἐζεκίας ὁ βασιλεύς κράτος γὰρ Θεοῦ κατὰ τὴν ἑλλάδα φωνὴν λεγόμενον τοῦτο σημαίνει τὸ ὄνομα, Θεοῦ δὲ κράτος μόνη κατὰ τῶν ἐναντίων δυνάμεων εἶναι καθέστηκεν ἡ ἀρετή, Ἄχας δὲ ὁ τοῦ Ἐζεκίου πατὴρ ἰσχὺς ἑρμηνεύεται, ἣν εἰς τὴν πρᾶξιν προλαβὼν ὁ λόγος ἐξέδωκεν, ἐξ ἧς γεννᾶσθαι τὸ κατ᾽ ἀρετὴν θεῖον πέφυκε κράτος, ὁ δὲ προφήτης Ἡσαΐας τὴν τῶν ὑψηλῶν γνῶσιν σημαίνειὕψος γὰρ Θεοῦ ἑρμηνευόμενος λέγεται, δι᾽ ἑαυτοῦ τὸ ὕψος τῆς κατὰ Θεὸν γνώσεως δηλῶν, τῆς γεννωμένης ἐκ τοῦ πόνου τῶν ( περὶ τὰ ὄντα\n\nδιαφόρων θεωρημάτωνΑμὼς γὰρ λαοῦ πόνος λέγεται, καθὼς προαπεδόθη, ἐπειδὴ τοίνυν, καθὼς εἴρηται, ταύτην ἔχει τῶν ὀνομάτων ἡ σημασία τὴν δύναμιν, πᾶς δηλονότι φιλόσοφος καὶ εὐσεβής, ἀρετῇ καὶ γνώσει ἢ πράξει καὶ θεωρίᾳ φρουρούμενος, ἐπειδὰν ἴδῃ διὰ τῶν παθῶν ἐπαναστᾶσαν αὐτῷ τὴν πονηρὰν δύναμιν, καθάπερ τῷ Ἐζεκίᾳ τῶν Ἀσσυρίων ὁ βασιλεύς, μίαν ἔχει πρὸς τὴν τῶν κακῶν λύσιν βοήθειαν τὸν Θεόν, ὃν ἱλεοῦται βοῶν ἀλαλήτως διὰ τῆς κατὰ τὴν ἀρετὴν καὶ τὴν γνῶσιν πλείονος ἐπιτάσεως, καὶ δέχεται πρὸς συμμαχίαν, μᾶλλον δὲ πρὸς σωτηρίαν, ἄγγελον, δηλονότι μείζονα σοφίας καὶ γνώσεως λόγον, ἐκτρίβοντα πάντα δυνατὸν καὶ πολεμιστὴν καὶ ἄρχοντα καὶ στρατηγὸν ἐν τῇ παρεμβολῇ βασιλέως Ἀσσούρ, καὶ ἀποστρέφοντα αὐτὸν μετ᾽ αἰσχύνης προσώπου εἰς τὴν γῆν αὐτοῦ.","english":"Therefore, since Hezekiah the king bears a pattern of virtue according to the interpretation of his own name—for this name means \"strength of God\" in the Greek tongue—and the strength of God alone against the opposing powers is established to be virtue, and Ahaz, the father of Hezekiah, is interpreted as \"strength,\" which the word previously brought forth into practice, from which the divine strength according to virtue naturally is begotten, and the prophet Isaiah signifies the knowledge of things on high—for being interpreted he is called \"height of God,\" declaring through himself the height of the knowledge according to God, which is begotten from the labor of the various contemplations concerning beings—for Amos is called \"labor of the people,\" as was set forth previously—since, therefore, as has been said, the significance of the names has this power, evidently every philosopher and pious man, guarded by virtue and knowledge, that is by practice and contemplation, whenever he sees the evil power risen up against him through the passions, as the king of the Assyrians against Hezekiah, has one assistance for the dissolution of evils: God, whom he propitiates by crying out without words through the greater intensification of virtue and knowledge, and he receives for alliance, or rather for salvation, an angel, evidently a word greater than wisdom and knowledge, wiping out every mighty man and warrior and ruler and commander in the camp of the king of Assyria, and turning him back with shame of face to his own land.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"Ἡ πονηρὰ καὶ ὀλέθριος τοῦ διαβόλου βασιλεία, διὰ τῆς Ἀσσυρίων τυπουμένη βασιλείας, τὸν κατὰ τῆς ἀρετῆς καὶ τῆς γνώσεως πρὸς ἀνθρώπους συναγείρουσα πόλεμον, διὰ τῶν αὐτοῖς ἐμφύτων δυνάμεων τροποῦσθαι μηχανᾶται τὴν ψυχήν, τὴν μὲν ἐπιθυμίαν πρῶτον εἰς ὄρεξιν τῶν παρὰ φύσιν διερεθίζουσα καὶ τὰ αἰσθητὰ τῶν νοητῶν προτιμᾶν ἀναπείθουσα, τὸν δὲ θυμὸν ὑπεραγωνίζεσθαι τοῦ αἱρεθέντος ὑπὸ τῆς ἐπιθυμίας αἰσθητοῦ διεγείρουσα, τὸ δὲ λογικὸν τοὺς τρόπους ἐπινοεῖν τῶν κατ᾽ αἴσθησιν ἡδονῶν ἐκδιδάσκουσα, καὶ τούτων ἄρχειν τῶν δυνάμεων τὰ αἰσθητά, ἤγουν τῶν τῆς ψυχῆς δυνάμεων κυριεύειν τὸν χοϊκὸν χειροτονοῦσα νόμον. Δυνατὸν οὖν ἐκάλεσεν ἡ Γραφὴ τὸν ἐπικείμενον τῆς ἐπιθυμίας πονηρὸν δαίμονα καὶ πρὸς τὰς τῶν αἰσχρῶν ἡδονῶν ἀπρεπεῖς ὀρέξεις αὐτὴν ἐκκαίοντα· οὐδὲν γὰρ φυσικῆς ὀρέξεώς ἐστι δυνατώτερον ἢ βιαιότερον. Πολεμιστὴν δὲ τὸν ἐπικαθήμενον τῷ θυμικῷ καὶ ὑπὲρ τῶν ἡδονῶν ἀπαύστως μάχεσθαι παρασκευάζοντα προσηγόρευσε δαίμονα. Ἄρχοντα δὲ τὸν ταῖς ἐπιφανείαις τῶν αἰσθητῶν ἀοράτως ἐπιφυόμενον καὶ πρὸς ἑαυτὸν τὰς ὀρέξεις τῆς ψυχῆς δι᾽ ἑκάστης αἰσθήσεως ἀπατηλῶς ( ἐκκαλούμενον ὠνόμασεν· ἄρχοντα δὲ τοῦτον κέκληκεν ὁ λόγος, ἐπειδὴ παντὸς πέφυκεν ἄρχειν πάθους τὸ προσφυὲς αἰσθητόν· ἄνευ γάρ τινος ὑποκειμένου καὶ τὰς δυνάμεις τῆς ψυχῆς διὰ μέσης τινὸς αἰσθήσεως ἐπικινοῦντος πρὸς ἑαυτὸ πάθος οὐκ ἂν συσταίη ποτέ. Στρατηγὸν δὲ τὸν τῇ δυνάμει τοῦ τῆς ψυχῆς λογιστικοῦ καταχρώμενον εἶπε δαίμονα πρὸς ἐπίνοιαν κακῶν καὶ ἐξεύρεσιν πασῶν τῶν κατὰ κακίαν μεθόδων.","english":"The evil and destructive kingdom of the devil, prefigured by the kingdom of the Assyrians, gathering together the war against virtue and knowledge against men, contrives through the powers innate to them to turn the soul to rout—first provoking desire into an appetite for things contrary to nature and persuading it to prefer sensible things to intelligible things; then rousing the spirited part to fight beyond measure for the sensible object chosen by desire; and teaching the rational part to devise the modes of pleasures that come through the senses, and ordaining the earthly law to rule over these powers—that is, to lord it over the powers of the soul. Therefore Scripture called \"mighty\" the evil demon that lies upon desire and inflames it toward the unseemly appetites of shameful pleasures; for nothing is mightier or more violent than a natural appetite. And it named \"warrior\" the demon that sits upon the spirited part and prepares it to fight ceaselessly on behalf of pleasures. And it called \"ruler\" the demon that invisibly grows up against the soul through the appearances of sensible things and deceptively calls the soul's appetites to itself through each sense. The word called him \"ruler\" because the sensible object that is attached to a passion is by nature fitted to rule over every passion; for without some underlying subject, and one that stirs the powers of the soul through some sense, a passion could never arise at all. And it said \"general\" of the demon that misuses the power of the soul's rational part for the invention of evils and the discovery of all the methods that belong to vice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"Πρόσωπον δὲ τοῦ διαβόλου τὸ λεῖον ὑπάρχει τῆς ἡδονῆς, δι᾽ οὗ πάσης ἀνεχομένης αὐτοῦ ψυχῆς πέφυκε δυναστεύειν καὶ τὰ θελκτικὰ τῶν αἰσθήσεων αἰσθητὰ τῆς τὸν νοῦν πιαινούσης τῶν νοητῶν θεωρίας προτιμώσης· ὅπερ πρόσωπον καταισχύνει ὁ διὰ προσευχῆς τὸν ἐκτρίβοντα πᾶσαν πονηρὰν δύναμιν παρὰ Θεοῦ κομισάμενος τῆς σοφίας λόγον, τουτέστι τὸν τελείως ἀφανιστικὸν τῆς διοχλούσης τῇ ψυχῇ πονηρᾶς τυραννίδος. Ἐξέτριψε γάρ, φησὶν ὁ λόγος, ἀλλ᾽ οὐκ ἔτριψεν. Ἡ μὲν γὰρ τρίψις τῆς ἐμπαθοῦς κατ᾽ ἐνέργειαν μόνης ὑπάρχει πράξεως κατάργησις, ἡ δὲ ἔκτριψις καὶ τῶν κατὰ διάνοιαν πονηρῶν κινημάτων παντελής ἐστιν ἀφανισμός. Ἡ δὲ χώρα τοῦ βασιλέως Ἀσσούρ, λέγω δὲ τοῦ πονηροῦ καὶ ἀρχεκάκου δαίμονος, ἔστιν ἡ στιβαρὰ καὶ ἀπότομος τῆς κακίας καὶ ἀγνωσίας ἕξις, ἡ πάσης τῆς κατ᾽ ἀρετὴν ζωτικῆς θερμότητος καὶ παντὸς τοῦ κατὰ τὴν γνῶσιν νοεροῦ φωτὸς ἐστερημένη, εἰς ἣν μόνος ὁ διάβολος ἀποστρέφεται, μετὰ τὴν πεῖραν τῆς προσβολῆς μὴ δυνηθεὶς μετοικίσαι εἰς τὴν οἰκείαν ἕξιν, τὴν Ἱερουσαλήμ, τουτέστι τὴν θεοφιλῆ καὶ ἀπαθεστάτην ψυχήν, ἔχουσαν ἐν ἑαυτῇ τόν τε τῆς πράξεως καθάπερ Ἐζεκίαν τέλειον λόγον καὶ τὸν τῆς γνώσεως καθάπερ Ἡσαΐαν πεφωτισμένον νοῦν, τὸν Θεὸν ἱλεουμένους καὶ δι᾽ ἀγγέλου τὴν πονηρὰν ἐξαφανίζοντας δύναμιν. Ἐγὼ μὲν οὕτως τοὺς τόπους ἐνόησα κατὰ τὴν ὑποῦσάν μοι δύναμιν. Εἰ δέ τις ὑψηλοτέρως ἐκδέχεσθαι δύναται τὰ εἰρημένα, καὶ ἑαυτῷ καὶ ἡμῖν χαρίζεται,","english":"The face of the devil is the smoothness of pleasure, through which he is by nature able to rule over every soul that yields to him, and the pleasant things of the senses are preferred to the contemplation of intelligible things that fattens the mind. This face is put to shame by the one who through prayer has received from God the word of wisdom that utterly wears away every evil power—that is, the word that completely destroys the evil tyranny that troubles the soul. For he wore it away, says the word, but did not merely grind it. For grinding is the destruction of passionate action only, whereas wearing away is the complete obliteration even of evil movements in the mind. And the country of the king of Assyria—I mean of the evil and author-of-evil demon—is the stubborn and steep habit of vice and ignorance, deprived of all the life-giving warmth of virtue and of all the spiritual light of knowledge, to which the devil alone turns aside, having been unable, after the experience of his assault, to transplant it into his own habit—Jerusalem, that is, the God-loving and most passionless soul, which has within itself the perfect word of practice, like Hezekiah, and the illumined mind of knowledge, like Isaiah, propitiating God and through an angel destroying the evil power. I have understood these places in this way, according to the power that is in me. But if anyone is able to receive what has been said in a loftier sense, he grants a favor both to himself and to us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"τιμιώτερον ἐκφαίνων, ὡς δεῖ, τῶν γεγραμμένων τὸν νοῦν. Προέφην γὰρ ὅτι μένει διαπαντὸς ἀπερίγραφος ὁ τῆς θείας Γραφῆς λόγος, πάντας μὲν περιγράφων ( τοὺς λέγοντας, αὐτὸς δὲ τοῖς λέγουσιν οὐδαμῶς περιγραφόμενος, ὥστε κἂν εἶπόν τι κατὰ δύναμιν, καὶ τοῦτο τολμηρῶς, ἀλλ᾽ οὐ περιέλαβον πᾶσαν τῶν γεγραμμένων τὴν δύναμιν, ἀπείρως τῆς ἐμῆς ἀνῳκισμένην δυνάμεως. ΣΧΟΛΙΑ 1. Ὅτι καθάπερ ὁ Θεός κατ᾿ οὐσίαν οὐχ ὑποπέπτωκε γνώσει, οὕτως οὔτε ὁ λόγος αὐτοῦ γνώσει τῇ καθ᾿ ἡμᾶς περιλαμβάνεται. 2. Οἱ μόνῳ τῷ γράμματι προσδήσαντες ἰουδαϊκῶς τήν διάνοιαν, φησί, κατά τόν αἰῶνα τοῦτον ἐκδέχονται τάς ἐπαγγελίας τῶν ἀκηράτων ἀγαθῶν, ἀγνοοῦντες τά κατά φύσιν τῆς ψυχῆς ἀγαθά.\n\n3. Ὁ τήν εἰκόνα φορέσας τοῦ ἐπουρανίου, φησίν, τῷ Πνεύματι διά πάντων ἕπεσθαι σπεύδει τῆς ἁγίας Γραφῆς· ἐν ᾧ δι᾿ ἀρετῆς καί γνώσεως ἡ τῆς ψυχῆς ὑπάρχει συντήρησις· ὁ δέ τήν εἰκόνα φέρων τοῦ χοϊκοῦ, τό γράμμα μόνον περιέπει· ἐν ᾧ ἡ κατ᾿ αἴσθησιν πρός σῶμα λατρεία συνέστηκεν, τά πάθη δημιουργοῦσα. 4. Ἡ πρᾶξις γεννᾷ τήν ἀρετήν, φησίν, ὡς Ἄχας τόν Ἐζεκίαν. 5. Ἡ θεωρία, φησί, γεννᾷ τήν γνῶσιν, ὡς Ἀμώς τόν Ἡσαΐαν. 6. Ὁ μετά πράξεως γινώσκων, φησίν, καί μετά γνώσεως πράττων, θρόνος καί ὑποπόδιόν ἐστι τοῦ Θεοῦ. Θρόνος μέν, διά τήν γνῶσιν· ὑποπόδιον δέ, διά τήν πρᾶξιν. 7. Παρεμβολή βασιλέως Ἀσσούρ, ἐστίν ἡ συναγωγή τῶν πονηρῶν λογισμῶν, ἐν ᾗ δυνατός ἐστιν, ὁ πρός ἡδονήν τάς φυσικάς ὀρέξεις κινῶν· πολεμιστής δέ ἐστιν ὁ τὸ θυμικόν εἰς τήν τῶν ἡδονῶν φυλακήν διεγείρων· ἄρχων δέ, ὁ ταῖς ἐπιφανείαις τῶν ὁρατῶν τάς αἰσθήσεις διερεθίζων·","english":"revealing, as is necessary, the meaning of what is written as more precious. For I said before that the word of divine Scripture remains forever uncircumscribed, circumscribing all who speak, but itself in no way circumscribed by those who speak, so that even if I have said something according to my ability, and this boldly, yet I have not encompassed the whole power of what is written, which is set infinitely beyond my power. SCHOLIA 1. That just as God in essence does not fall under knowledge, so neither is His word comprehended by our knowledge. 2. Those who, in a Jewish manner, have bound their understanding to the letter alone, he says, expect in this age the promises of the undefiled good things, being ignorant of the goods of the soul that are according to nature. 3. He who bears the image of the heavenly, he says, hastens to follow the Holy Scripture through all things by the Spirit; in which, through virtue and knowledge, the preservation of the soul exists; but he who bears the image of the earthly cherishes the letter only; in which the worship according to sense toward the body consists, creating the passions. 4. Practice, he says, gives birth to virtue, as Achaz to Hezekiah. 5. Contemplation, he says, gives birth to knowledge, as Amos to Isaiah. 6. He who knows with practice, he says, and acts with knowledge, is the throne and footstool of God. A throne, indeed, because of knowledge; a footstool, because of practice. 7. The encampment of the king of Assyria is the gathering of evil thoughts, in which he is powerful, who stirs the natural appetites toward pleasure; and a warrior is he who rouses the irascible part to the guarding of pleasures; and a ruler is he who provokes the senses by the appearances of visible things;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"στρατηγός ( δέ, ὁ εἰδοποιός τῶν παθῶν, καί τῶν ὕλων καί τρόπων τῆς αὐτῶν ἐνεργείας ἐπινοητικός. 8. Ὅτι χωρίς αἰσθητοῦ πράγματος, φησίν, οὐ συνίσταται πάθος. Μή γάρ οὔσης γυναικός, οὐκ ἔστι πορνεία· καί βρωμάτων οὐκ ὄντων, οὐκ ἔσται γαστριμαργία· καί χρυσίου μή ὄντος, φιλαργυρίας οὐκ ἔσται πάθος. Οὐκοῦν πάσης ἐμπαθοῦς κινήσεως τῶν ἐν ἡμῖν φυσικῶν δυνάμεων, ἄρχει τό αἰσθητόν, ἤγουν ὁ δι᾿ αὐτοῦ τήν ψυχήν διερεθίζων πρός ἁμαρτίαν δαίμων.\n\n9. Ἡ τρίψις, φησίν, τήν ἐνέργειαν· ἡ ἔκτριψις δέ, καί αὐτήν ἀφανίζει τῆς κακίας τήν ἐνθύμησιν.\n\n10. Ὡς γάρ ὁ βοῤῥᾶς, φησίν, ἥλιον οὐκ ἔχει διοδεύοντα· οὕτως οὔτε ἡ κακή ἕξις, ἥν οἰκεῖ ὁ διάβολος, γνώσεως φωτισμόν ἐπιδέχεται. ΝΑ (51). ΠΕΡΙ ΤΟΥ \"ΚΑΙ ΠΟΛΛΟΙ ΕΦΕΡΟΝ ΔΩΡΑ ΤΩ ΚΥΡΙΩ ΚΑΙ ΔΟΜΑΤΑ ΤΩ ΒΑΣΙΛΕΙ\".\n\n51. ΕΡΩΤΗΣΙΣ ΝΑ' Καὶ πολλοὶ ἔφερον δῶρα τῷ Κυρίῳ εἰς Ἱερουσαλὴμ καὶ δόματα τῷ Ἐζεκίᾳ βασιλεῖ Ἰούδα, καὶ ὑπερήρθη κατ᾽ ὀφθαλμοὺς πάντων τῶν ἐθνῶν. Τί τὰ δῶρα, καὶ τί τὰ δόματα; καὶ διὰ τί τῷ μὲν Θεῷ δῶρα, τῷ δὲ βασιλεῖ δόματα; καὶ τί τὸ ὑπεραρθῆναι κατ᾽ ὀφθαλμοὺς πάντων τῶν ἐθνῶν;","english":"the general, the one who forms the passions and devises both their material and the modes of their activity. 8. For without a sensible object, he says, passion does not subsist. For if there were no woman, there would be no fornication; and if there were no foods, there would be no gluttony; and if there were no gold, there would be no passion of love of money. Therefore, of every passionate movement of the natural powers within us, the sensible object is the beginning—that is, the demon who through it stirs the soul to sin.\n\n9. Attrition, he says, [produces] activity; but effacement destroys even the very thought of evil.\n\n10. For as the north wind, he says, has no sun passing through it, so neither does the evil habit, in which the devil dwells, admit the illumination of knowledge. 51. CONCERNING \"AND MANY BROUGHT GIFTS TO THE LORD AND PRESENTS TO THE KING.\"\n\n51. QUESTION 51: And many brought gifts to the Lord in Jerusalem and presents to Hezekiah king of Judah, and he was exalted in the eyes of all the nations. What are the gifts, and what are the presents? And why gifts to God, but presents to the king? And what is being exalted in the eyes of all the nations?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"Ἀπόκρισις.\n\nΤὴν ὁρωμένην ἅπασαν φύσιν ὁ Θεὸς ὑποστήσας, οὐκ ἀφῆκεν αὐτὴν κατὰ μόνην κινεῖσθαι τὴν αἴσθησιν, ἀλλ᾽ ἐγκατέσπειρεν ἑκάστῳ τῶν αὐτὴν συμπληρούντων εἰδῶν καὶ σοφίας λόγους πνευματικοὺς καὶ ἀγωγῆς ἀστείας τρόπους, ὥστε μὴ μόνον διὰ τῶν σιγώντων κτισμάτων μεγαλοφώνως κηρύττεσθαι τὸν ποιητὴν τῶν κτισμάτων τοῖς τῶν γεγονότων μηνυόμενον λόγοις, ἀλλὰ καὶ τὸν ἄνθρωπον, τοῖς κατὰ φύσιν τῶν ὁρωμένων ( θεσμοῖς τε καὶ τρόποις παιδαγωγούμενον, εὐμαρῶς τὴν πρὸς αὐτὸν ἄγουσαν ὁδὸν τῆς δικαιοσύνης εὑρεῖν.\n\nΤοῦτο γὰρ τῆς ἄκρας ἦν ἀγαθότητος ἴδιον, μὴ μόνον τὰς θείας καὶ ἀσωμάτους τῶν νοητῶν οὐσίας τῆς ἀπορρήτου καὶ θείας ἀπεικονίσματα καταστῆσαι δόξης, ὅλην κατὰ τὸ θεμιτὸν ἀναλόγως αὐταῖς εἰσδεχομένας τὴν ἀπερινόητον ὡραιότητα τοῦ ἀπροσίτου κάλλους, ἀλλὰ καὶ τοῖς αἰσθητοῖς καὶ τῶν νοητῶν οὐσιῶν κατὰ πολὺ ἀποδέουσιν ἀπηχήματα τῆς οἰκείας ἐγκαταμίξαι μεγαλειότητος, δυνάμενα τὸν ἀνθρώπινον νοῦν ἐπιχούμενον αὐτοῖς πρὸς τὸν Θεὸν ἀπλανῶς διαπορθμεύειν, ὑπεράνω πάντων τῶν ὁρωμένων γινόμενον, οἷα τῆς ἄκρας ἐπιβάντα μακαριότητος καὶ τὰ μέσα πάντα, δι᾽ ὧν τὴν τοιαύτην τεμὼν ἐξήνυσε πορείαν, κατόπιν ἑαυτοῦ ποιησάμενον· οὐ μόνον δέ, ἀλλ᾽ ἵνα καὶ μηδεὶς τῶν λατρευσάντων τῇ κτίσει παρὰ τὸν κτίσαντα πρόφασιν ἀπολογίας ἔχῃ τὴν ἄγνοιαν, φωνῆς πάσης τρανότερον τὸν οἰκεῖον ποιητὴν κηρυττούσης ἀκούων τῆς κτίσεως.","english":"Answer.\n\nHaving brought into existence all visible nature, God did not leave it to be moved by sensation alone, but implanted in each of the forms that complete it both spiritual principles of wisdom and modes of gentle guidance, so that not only through the silent creatures should the Maker of creation be proclaimed with a great voice, being made known by the principles of the things that have come to be, but also that man, schooled by the natural laws and modes of the things seen, might easily find the road of righteousness that leads to him.\n\nFor this was proper to the supreme goodness: not only to establish the divine and incorporeal essences of intelligible things as images of the ineffable and divine glory, receiving wholly, as far as is lawful, in proportion to themselves the incomprehensible beauty of the inaccessible loveliness, but also to mingle with sensible things—which fall far short of the intelligible essences—echoes of his own majesty, able to carry the human mind, as it is poured into them, unerringly across to God, as it comes to be above all things seen, inasmuch as it has stepped upon the supreme blessedness and has put behind itself all the intermediate things through which it cut its way and completed such a journey; and not only this, but also so that none of those who served the creature rather than the Creator might have ignorance as a pretext for defense, hearing creation proclaim its own Maker more clearly than any voice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"Οὐκοῦν ἐπειδὴ καὶ λόγους σοφίας πνευματικοὺς καὶ τρόπους ἀγωγῆς ἀστείας ἐγκατασπαρέντας αὐτῇ φυσικῶς ἔχει παρὰ τοῦ δημιουργοῦ τῶν ὁρωμένων ἡ φύσις, πᾶς νοῦς, εἰκότως ἀρετῇ καὶ γνώσει κατεστεμμένος, οἷα δὴ κατὰ τὸν μέγαν Ἐζεκίαν βασιλεύειν λαχὼν τῆς Ἱερουσαλήμ, τουτέστι τῆς εἰρήνην μόνην ὁρώσης ἕξεως ἤγουν τῆς παντοίων ἐστερημένης παθῶν καταστάσεωςὅρασις γὰρ εἰρήνης Ἱερουσαλὴμ ἑρμηνεύεται, πᾶσαν ἔχει τὴν κτίσιν ὑποχείριον διὰ τῶν αὐτὴν συμπληρούντων εἰδῶν ὁ τοιοῦτος νοῦς, τῷ μὲν Θεῷ δι᾽ αὐτοῦ τοὺς ἐν αὐτῇ πνευματικοὺς τῆς γνώσεως καθάπερ δῶρα προσκομίζουσαν λόγους, αὐτῷ δὲ καθάπερ δόματα τοὺς ἐνυπάρχοντας αὐτῇ κατὰ τὸν φυσικὸν νόμον πρὸς ἀρετὴν τρόπους παρέχουσαν, καὶ διὰ τῶν ἀμφοτέρων δεξιουμένην τὸν κατ᾽ ἀμφότερα κρατίστως εὐδοκιμεῖν δυνάμενον, λέγω δὲ τὸν κατὰ λόγον ( καὶ βίον πράξεώς τε καὶ θεωρίας τελειωθέντα φιλόσοφον νοῦν. Δῶρα μὲν οὖν τῷ Κυρίῳ καὶ δόματα τῷ βασιλεῖ φέρεσθαι προσδιωρισμένως εἴρηκεν ὁ λόγος, ἐπειδή, καθώς φασιν οἱ περὶ ταῦτα τὴν σπουδὴν ἐσχηκότες, δῶρα σεσημειωμένως ἐκεῖνα λέγεται τὰ τοῖς ἀπροσδεέσιν εἰσκομιζόμενα, δόματα δὲ τὰ τοῖς δεομένοις διδόμενα. Διὸ καὶ ἡ καθόλου συνήθεια τῶν ἀνθρώπων τὰ τοῖς βασιλεῦσι προσφερόμενα προσηγόρευσε δῶρα, τυχὸν τὸ ἀπροσδεὲς τῶν δεχομένων σκοπήσασα. Φήσειε δ᾽ ἄν τις τῶν πάντα φιλοτίμων ταύτης ἕνεκεν τῆς αἰτίας καὶ τὰ παρὰ τῶν μάγων προσενεχθέντα τῷ Κυρίῳ, καθ᾽ ἡμᾶς γενομένῳ διὰ φιλανθρωπίαν, δῶρα προσηγορεῦσθαι, μηδὲν τῆς ἀληθείας τοῦτο λέγων παραμείβων τὸ σύνολον.","english":"Therefore, since the nature of visible things has, sown in it by the Creator, both spiritual principles of wisdom and modes of gentle conduct, every mind rightly crowned with virtue and knowledge, as one allotted to reign like the great Hezekiah over Jerusalem—that is, over the habit that sees only peace, or rather the state that is stripped of all passions (for Jerusalem is interpreted as the vision of peace)—such a mind has all creation under its hand through the forms that complete it: it brings to God through itself, as it were gifts, the spiritual principles of knowledge that are in creation, and it provides for itself, as it were gifts, the modes toward virtue that exist in creation according to the natural law, and through both it welcomes the one who is able to be most excellently approved in both respects—I mean the philosophical mind perfected in reason and life, in action and contemplation. Now the word has expressly said that gifts and presents are brought to the Lord and to the king, since, as those who have devoted their study to these matters say, \"gifts\" is distinctly used of those things brought to those who have no need, while \"presents\" are those given to those in need. Therefore also the common custom of men has called the things offered to kings \"gifts,\" perhaps having regard to the needlessness of those who receive them. And one might say, for this reason, that even the things offered by the Magi to the Lord, who became as we are through love for mankind, were called gifts, saying nothing at all that departs from the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"Προσκομίζοντες οὖν τοὺς ἐκ τῶν γεγονότων πνευματικοὺς τῷ Κυρίῳ λόγους, δῶρα προσφέρομεν, καθότι πάντων τούτων ἐστὶν κατὰ φύσιν ἀπροσδεής· οὐ γὰρ ὡς δεομένῳ πρὸς ἄλλοις καὶ τοὺς τῶν ὄντων τῷ Κυρίῳ προσκομίζομεν λόγους, ἀλλ᾽ ἵνα ποσῶς ἡμεῖς κατὰ δύναμιν ἐκ τῶν αὐτοῦ κτισμάτων χρεωστούμενον αὐτὸν ἀνυμνήσωμεν. Δόματα δὲ λαμβάνει ὁ τὴν θείαν προθύμως μετερχόμενος φιλοσοφίαν, ὡς καὶ τρόπων πρὸς ἀρετὴν καὶ λόγων πρὸς γνῶσιν κατὰ φύσιν δεόμενος.\n\nἪ καὶ ἄλλως ἐκληπτέον τὰ δῶρα. Ἐπειδὴ δῶρον πάλιν ἐστὶ τὸ τοῖς μηδὲν προεισενεγκοῦσι διδόμενον, δῶρα μὲν λαμβάνει ὁ γνωστικὸς νοῦς ἐκ τῆς τῶν ὄντων θεωρίας δι᾽ αὐτοῦ προσαγομένους τῷ Κυρίῳ τοὺς ἄνευ λογικῆς ἀποδείξεως συνεκτικοὺς λόγους τῆς πίστεως, ὑπὲρ ἧς οὐδεὶς οὐδαμῶς οὐδὲν προεισφέρει, φυσικῶς καὶ δίχα πάσης τῆς ἐν λόγοις τεχνικῆς ( μεθοδείας τὸν ἴδιον ποιητὴν θεώμενος, μηνυούσης τῆς κτίσεως (τί γὰρ καὶ προεισενέγκαι δυνήσεταί τις πίστει παρισωθῆναι δυνάμενον, ὥστε ὡς χρέος, ἀλλὰ μὴ δῶρον, τὴν εἰς τὸν Θεὸν πίστιν κομίσασθαι;), δόματα δὲ λαμβάνει τοὺς τῶν ὄντων φυσικοὺς νόμους τοῖς τρόποις μιμούμενος, δηλαδὴ τῆς τούτων προεισφέρων κτήσεως τοὺς κατὰ τὴν μετάνοιαν πόνους, δι᾽ ὧν ἐκδύεσθαι πρότερον τὸν παλαιὸν πέφυκεν ἄνθρωπον καὶ οὕτως πρὸς συλλογὴν καρπῶν δικαιοσύνης ἐξιέναι, τοὺς ἐν τοῖς οὖσι πεποιημένους","english":"Bringing to the Lord the spiritual principles drawn from created things, we offer them as gifts, since He is by nature in need of none of these things. For it is not as though He were in need that, along with other things, we bring to the Lord the principles of existing things, but so that we, to some small extent according to our capacity, might hymn Him as is owed from His own creatures. And he who eagerly pursues divine philosophy receives gifts, as one who by nature needs both modes of conduct for virtue and principles for knowledge.\n\nOr the gifts may be understood in another way as well. Since a gift is again that which is given to those who have contributed nothing beforehand, the gnostic mind receives gifts from the contemplation of existing things—the principles of faith that hold it together, brought to the Lord through itself without rational demonstration, faith for which no one in any way contributes anything beforehand, beholding its own Maker naturally and without any technical method in arguments, while creation proclaims it (for what could anyone contribute beforehand that could be compared to faith, so as to receive faith in God as a debt rather than as a gift?). And he receives gifts by imitating in his conduct the natural laws of existing things, that is, by contributing beforehand, from the acquisition of these things, the labors of repentance, through which one is naturally enabled first to put off the old man and thus to go out to gather the fruits of righteousness, which have been made in existing things","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"πρὸς ἀρετὴν ἀναλεγόμενος τρόπους· οἷς οὐκ ἄν ποτε προσεγγίσειεν, μὴ πρότερον πόνοις καὶ ἱδρῶσι πολλοῖς, καθάπερ ὄφις τὴν λεβηρίδα, φημὶ δὴ τὸν παλαιὸν εἰς ἄγαν καταπιέσας ἄνθρωπον καὶ ἀποδυσάμενος. Διὸ τῷ μὲν Θεῷ δῶρα τοὺς ἐκ τῶν ὄντων εἰκότως συνεκτικοὺς τῆς πίστεως λόγους ὁ γνωστικὸς δέχεται νοῦς, μηδὲν τὸ σύνολον τούτων προεισφέρων καὶ προδιδούς (Τίς γάρ φησι προέδωκεν αὐτῷ, καὶ ἀνταποδοθήσεται αὐτῷ;), λαμβάνει δὲ δόματα τοὺς κατὰ φύσιν τῶν ὄντων τοῖς τρόποις ἐκμιμούμενος νόμους.\n\nΟἷόν τι λέγω· μιμούμενος μὲν ὁ διαγνωστικὸς νοῦς τὸν κατὰ φύσιν τοῦ οὐρανοῦ νόμον δόματα λαμβάνει, ὁμαλωτάτην καὶ ὡσαύτως ἔχουσαν ἀεὶ τῆς ἀρετῆς ἐν ἑαυτῷ καὶ τῆς γνώσεως διαφυλάττων τὴν κίνησιν, παγίως φέρουσαν καθάπερ ἀστέρας τοὺς περὶ τῶν ὄντων φωτεινοὺς καὶ διαυγεστάτους λόγους. Μιμούμενος δὲ τοῦ ἡλίου τὸν κατὰ φύσιν νόμον, ἄλλους ἐξ ἄλλων πρὸς τὰς χρείας τοῦ παντὸς ἀμειβομένου τόπους, ἕτερον δόμα λαμβάνει τὴν πρὸς τὸ πᾶσι τοῖς συμβαίνουσι δεόντως μετὰ σοφίας ἁρμόζεσθαι σύνεσιν, μηδὲν ὑφιεὶς ἑαυτοῦ τῆς φωτιστικῆς κατὰ τὴν ἀρετὴν καὶ τὴν γνῶσιν ταυτότητος.","english":"Gathering for himself modes of conduct toward virtue, which he could never approach unless he had first, through many labors and sweats, swallowed and stripped off the old man entirely, as a snake does its skin. Therefore the gnostic intellect reasonably receives as gifts for God the principles drawn from created things that are constitutive of faith, bringing forward and giving nothing of these at all beforehand (For who, it says, has first given to him, and it shall be repaid to him?), but it receives gifts, imitating in its modes the natural laws of created things.\n\nI mean something like this: the discerning intellect, imitating the natural law of heaven, receives gifts, preserving within itself the most level and always uniformly constant motion of virtue and knowledge, bearing firmly, like stars, the luminous and most radiant principles concerning created things. And imitating the natural law of the sun, which exchanges one place for another according to the needs of the whole, it receives another gift: the understanding to adapt fittingly with wisdom to all that happens, in no way relinquishing its own identity in illumination according to virtue and knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"Λαμβάνει δὲ πάλιν καὶ τοῦ ἀετοῦ τὸ πρὸς τὴν θείαν τοῦ ἀκηράτου φωτὸς μαρμαρυγὴν εὐθυτενὲς τῶν ὀμμάτων, κατὰ ( μηδὲν ὑπὸ τῆς παμφαοῦς ἀκτῖνος τὴν νοερὰν δριμυσσόμενος κόρην.\n\nΜιμεῖται καὶ τὴν ἔλαφον, καθάπερ ὄρη τὰ ὕψη τῶν θείων θεωρημάτων μεταδιώκων, καὶ τὰ ἐμφωλεύοντα τῇ φύσει τῶν ὄντων πάθη, ἰοβόλων δίκην, τῷ λόγῳ διαφθείρων τῆς διακρίσεως, καὶ τὸν τῇ μνήμῃ κατὰ περίστασιν ἐναπολαμβανόμενον τῆς κακίας ἰὸν ταῖς πολλαῖς καὶ διαφόροις πηγαῖς κατασβεννύων τῆς γνώσεως.\n\nΜιμεῖται καὶ τῆς δορκάδος τὴν ὀξυωπίαν καὶ τοῦ ὀρνέου τὴν ἀσφάλειαν, τοὺς βρόχους τῶν πολεμούντων τῇ ἀρετῇ δαιμόνων ὡς δορκὰς ὑπερπηδῶν καὶ διαλλόμενος, καὶ τὰς παγίδας τῶν τῇ γνώσει μαχομένων πνευμάτων ὡς ὄρνεον ὑπεριπτάμενος.\n\nΦασί τινες τοῦ λέοντος ἀλλήλοις τὰ ὀστᾶ συγκρουόμενα πῦρ ἀποβάλλειν. Μιμεῖται καὶ τούτου τὸ φύσει πεφυκὸς ὁ γνωστικὸς νοῦς καὶ θεοφιλής, διὰ τῆς κατὰ τὴν ἀλήθειαν συζητήσεως ἀλλήλοις τοὺς εὐσεβεῖς ὀστέων δίκην συγκρούων λογισμοὺς καὶ τὸ πῦρ ἐξάπτων τῆς γνώσεως. Γίνεται φρόνιμος ὡς ὁ ὄφις καὶ ἀκέραιος ὡσεὶ περιστερά, διὰ πάντων ἄθλαστον ὡς κεφαλὴν τὴν πίστιν συντηρῶν καὶ τοῦ θυμοῦ τὴν πικρίαν ἐξ ἑαυτοῦ σαφῶς κατὰ τὴν περιστερὰν ἀποθέμενος, ὡς τοῖς θλίβουσι καὶ ἐπηρεάζειν σπουδάζουσι μνησικακεῖν οὐκ εἰδώς.","english":"Again he takes on the eagle's keen, straight-straining gaze toward the divine gleam of the undefiled light, in no way blunted in his noetic pupil by the all-shining ray.\n\nHe imitates the deer as well, pursuing, like mountains, the heights of divine contemplations, and destroying by the word of discernment, as if by antidote, the passions that lurk in the nature of beings, and quenching with the many and varied springs of knowledge the poison of evil that is trapped in memory by circumstance.\n\nHe imitates also the keen sight of the gazelle and the safety of the bird, leaping over and bounding past, like a gazelle, the snares of the demons who war against virtue, and flying over, like a bird, the traps of the spirits who fight against knowledge.\n\nSome say that a lion's bones, when struck against one another, give off fire. The gnostic and God-loving mind imitates this natural property too, striking the pious thoughts against one another like bones through inquiry according to truth, and kindling the fire of knowledge. He becomes wise as the serpent and guileless as the dove, preserving faith as a head unbruised through all things, and clearly laying aside from himself the bitterness of wrath, like the dove, so as not to know how to bear malice against those who afflict and eagerly insult him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"Δέχεται κἀκ τῆς τρυγόνος καθάπερ δόμα τὴν τῆς σωφροσύνης ἐκμίμησιν, γνώμης ἔργα ποιούμενος πάντα τὰ ἐξ ἀνάγκης προσόντα ταῖς φύσεσιν. Οὕτω μὲν οὖν, κατὰ τὸν ἑκάστου λόγον τε καὶ τρόπον τῆς φύσεως, μετὰ γνώσεως ἐπελθὼν τὴν τῶν ὄντων γένεσιν ὁ φιλοσοφώτατος νοῦς, ὡς μὲν γνωστικὸς τοὺς τῶν ὄντων πνευματικοὺς λόγους καθάπερ δῶρα δέχεται τῷ Θεῷ προσφερομένους παρὰ τῆς κτίσεως, ὡς δὲ πρακτικὸς τοὺς τῶν ὄντων φυσικοὺς ( νόμους τοῖς τρόποις μιμούμενος δόματα δέχεται, πᾶσαν ἐκκαλύπτων ἐν ἑαυτῷ κατὰ τὸν βίον τῆς ἐμφερομένης ἀοράτως τοῖς οὖσι θείας σοφίας τὴν μεγαλοπρέπειαν.\n\nΕἰ δὲ καὶ τοῦτο φαίη τις ὅτι δῶρα τῷ Θεῷ προσφέρεσθαι διωρίσατο φήσας ὁ λόγος, ἵνα παραστήσῃ τὸ τῆς θείας ἀγαθότητος ἄπειρον, ὡς μηδὲν προεισενεγκούσης, δέχεσθαι παρ᾽ ἡμῶν ὡς δῶρα τὰ δόματα, τὸ πᾶν ἡμῖν λογιζομένης τῆς εἰσφορᾶς, οὐκ ἔξω τοῦ πρέποντος γέγονε τοῦτο φήσας, πολλὴν καὶ ἄφατον εἶναι περὶ ἡμᾶς τοῦ Θεοῦ δείξας τὴν ἀγαθότητα, δεχομένου ὡς ἡμῶν τὰ","english":"He also receives from the turtle-dove, as it were a gift, the imitation of chastity, making works of his own judgment all the things that belong to natures by necessity. Thus, then, having approached the generation of beings with knowledge according to the reason and manner of each nature, the most philosophical mind, as being capable of knowledge, receives the spiritual reasons of beings as gifts offered to God by creation, and as being practical, receives the natural laws of beings as gifts, imitating them in his manners, unveiling in himself throughout his life the magnificence of the divine wisdom invisibly borne in beings.\n\nBut if someone should also say this, that the word stated that gifts are offered to God, in order to set forth the infinity of the divine goodness, as though, since it brought nothing beforehand, it receives from us the gifts as gifts, reckoning the whole of the contribution to us—this he said not outside what is fitting, having shown the great and ineffable goodness of God toward us, who receives as ours the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"ἑαυτοῦ ἐξ ἡμῶν αὐτῷ προσφερόμενα, καὶ τὴν ὑπὲρ αὐτῶν ὡς ἀλλοτρίων ὀφειλὴν ὁμολογοῦντος.\n\nΚαὶ ὑπερήρθη, φησίν, Ἐζεκίας κατ᾽ ὀφθαλμοὺς πάντων τῶν ἐθνῶν. Ὁ διὰ πράξεως καὶ θεωρίας κατορθώσας εἰς ἄκρον τὴν ἀρετὴν καὶ τὴν γνῶσιν κατὰ τὸν Ἐζεκίαν, εἰκότως ὑπεραίρεται πάντων τῶν ἐθνῶν, τῶν τε σαρκικῶν καὶ διαβεβλημένων λέγω· παθῶν ὑπεράνω κατὰ τὴν πρᾶξιν γινόμενος καὶ τῶν φυσικῶν λεγομένων σωμάτων, καὶ ἁπλῶς, ἵνα συνελὼν εἴπω, πάντων τῶν ὑπὸ αἴσθησιν εἰδῶν κατὰ τὴν θεωρίαν τοὺς ἐν αὐτοῖς πάντας γνωστικῶς διαπεράσας λόγους, ἐθνῶν καὶ αὐτῶν τῇ Γραφῇ τροπικῶς ὀνομαζομένων διὰ τὸ πρὸς τὴν ψυχὴν καὶ τὸν νοῦν κατὰ φύσιν ἀλλογενὲς καὶ ἀλλόφυλον· ἅπερ, μὴ πολεμοῦντα τὸν νοῦν, πολεμεῖσθαι παντελῶς ὁ Θεὸς οὐ προσέταξεν. Οὐ γὰρ τοῖς ἔξω περὶ τὴν αἴσθησιν πολεμεῖν ἐπετάγημεν κτίσμασιν, ἀλλὰ τοῖς ἐν ἡμῖν αὐτοῖς παρὰ φύσιν κατὰ τὴν γῆν τῆς καρδίας οἰκοῦσι τῆς ἀτιμίας ἀεὶ διαμάχεσθαι πάθεσιν ἐκελεύσθημεν, ἕως ἂν ἐξολοθρεύσωμεν αὐτοὺς ἐξ αὐτῆς, καὶ κατάσχωμεν μόνοι τὴν γῆν, ἀσάλευτον μένουσαν τῇ ἀναιρέσει τῶν ἀλλοτρίων παθῶν. Διὸ καὶ τετηρημένως, κατὰ μὲν τὸν τόπον τῆς εἰσφορᾶς τῶν δώρων τοῦ Θεοῦ καὶ τῶν δομάτων τοῦ βασιλέως, οὐχ ἁπλῶς ἡ Γραφὴ πάντες ἔφερον εἶπεν δῶρα τῷ Θεῷ καὶ δόματα τῷ βασιλεῖ ἀλλὰ πολλοί, τουτέστιν οὐ ( πάντα τὰ ἔθνη, ἀλλὰ πολλὰ ἔθνη, δήλου ὄντος ἐντεῦθεν ὅτι εἰσὶ λεγόμενα ἔθνη, ἐξ ὧν οὐδὲν τῷ Θεῷ ἢ τῷ βασιλεῖ προσάγεται.","english":"offered to him by us on his own behalf, and confessing the debt owed for them as for things belonging to another.\n\nAnd Hezekiah, it says, was exalted in the eyes of all the nations. He who by practice and contemplation has brought virtue and knowledge to the highest point, like Hezekiah, is reasonably exalted above all the nations—I mean both the fleshly and the slandered passions—becoming superior to them in practice, and above the so-called natural bodies, and, to speak concisely and sum it up, in contemplation passing through all the principles in them in a knowing way, above all the forms under perception; these too are figuratively called nations in Scripture because of what is naturally alien and foreign to the soul and the mind; which things, since they do not war against the mind, God did not command to be warred against at all. For we were not commanded to war against the created things outside us that pertain to perception, but we were ordered always to struggle against the passions of dishonor that dwell unnaturally within us ourselves in the earth of the heart, until we destroy them from it and possess the land alone, remaining unshaken by the removal of alien passions. Therefore also, with careful distinction, in the place concerning the bringing in of the gifts of God and the presents of the king, Scripture did not say simply that all brought gifts to God and presents to the king, but many—that is, not all the nations, but many nations—it being clear from this that there are things called nations, from which nothing is brought to God or to the king.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"Τὰ γὰρ συμπληροῦντα τὴν τῶν γεγονότων φύσιν κτίσματα μόνα φέρειν εἰκότως φησὶν τῷ τε Θεῷ δῶρα τοὺς ἐν αὐτοῖς θειοτέρους, καθ᾽ οὓς καὶ ἐκτίσθησαν, λόγους, ὡς ἐκ Θεοῦ γεγενημένα, καὶ δόματα τῷ βασιλεῖ τοὺς οἰκείους αὐτῶν καὶ κατὰ φύσιν δηλονότι νόμους, ὡς δι᾽ αὐτὸν ὑποστάντα, καθ᾽ οὓς ῥυθμιζόμενος ὁ ἀνθρώπινος νοῦς τοὺς συνεκτικοὺς τῆς ἀρετῆς συνίστησι τρόπους. Ἀλλ᾽ οὐχὶ τῶν ἐκ Θεοῦ μὴ γεγονότων ἐν ἡμῖν ἐθνῶν, λέγω δὲ τῶν παθῶν, παρυπόστασις προσφέρει Θεῷ ἢ ἀνθρώποις, διότι οὐκ ἐκ Θεοῦ γεγένηται. Ἐξ ἡμῶν γὰρ τῆς θείας παρακουσάντων ἐντολῆς, ἀλλ᾽ οὐκ ἐκ Θεοῦ τὰ πάθη τῆς ἀτιμίας ἔσχε τὴν γένεσιν· ἐξ ὧν οὐδεὶς οὐδαμῶς οὐδὲν προσφέρει Θεῷ, μὴ ἐχόντων τὸ σύνολον λόγον σοφίας ἢ γνώσεως, ἅτε τῇ τῆς σοφίας ἀποβολῇ καὶ τῆς γνώσεως παρυποστάντα.","english":"For he says that the created things that complete the nature of things that have come to be reasonably bring gifts to God—the more divine principles in them, according to which they were also created, as having come from God—and to the king their own laws, evidently according to nature, as having subsisted for his sake, by which the human mind, being ordered, establishes the cohesive ways of virtue. But the derivative existence of the nations not having come from God within us—I mean the passions—brings nothing to God or to men, because it has not come from God. For it was from us, who disobeyed the divine commandment, and not from God, that the passions of dishonor had their origin; from which no one ever offers anything to God in any way, since they have no principle of wisdom or knowledge at all, inasmuch as they subsist derivatively by the loss of wisdom and of knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"Κατὰ δὲ τὸν τόπον τοῦ καὶ ἐπήρθη κατ᾽ ὀφθαλμοὺς πάντων τῶν ἐθνῶν Ἐζεκίας ὁ βασιλεύς, σεσημειωμένως εἴρηκεν πάντων τῶν ἐθνῶν τοῦ λόγου δηλοῦντος ὡς ὁ τὴν ἀπάθειαν καθάπερ Ἱερουσαλὴμ οἰκεῖν διὰ τῶν κατὰ τὴν πρᾶξιν πόνων λαχὼν καὶ πάσης τῆς καθ᾽ ἁμαρτίαν ἀπηλλαγμένος ὀχλήσεως καὶ μόνην εἰρήνην καὶ πράττων καὶ λαλῶν καὶ ἀκούων καὶ λογιζόμενος, μετὰ τὸ δέξασθαι διὰ τῆς φυσικῆς θεωρίας τὴν φύσιν τῶν ὁρατῶν, τοὺς ἐν αὐτῇ θειοτέρους, καθάπερ δῶρα, τῷ Κυρίῳ δι᾽ αὐτοῦ προσκομίζουσαν λόγους καὶ τοὺς ἐν αὐτῇ νόμους αὐτῷ καθάπερ βασιλεῖ δόματα φέρουσαν, κατ᾽ ὀφθαλμοὺς ἐπαίρεται πάντων τῶν ἐθνῶν, ὑπεράνω γινόμενος πάντων δηλονότι τῶν τε κατὰ τὴν σάρκα παθῶν διὰ τῆς πράξεως τῶν τε φυσικῶν σωμάτων καὶ τῶν ὑπὸ τὴν αἴσθησιν πάντων εἰδῶν διὰ τῆς θεωρίας, τοὺς ἐν αὐτοῖς πνευματικοὺς διαβὰς λόγους τε καὶ τρόπους. Οὕτως νενόηταί μοι καὶ τὸ ἔφερον πολλοί, ἀλλ᾽ οὐ πάντες, τουτέστι τὰ ἐκτὸς ἔθνη ἤγουν κτίσματα, ἀλλ᾽ οὐ τὰ ( ἐντὸς ἐν ἡμῖν ἔθνη ἤγουν πάθη. Πάντα γὰρ τὰ συμπληροῦντα τὸν κόσμον κτίσματα Θεὸν ὑμνεῖ καὶ δοξάζει φωναῖς ἀλαλήτοις. Καὶ ὁ ἐκείνων ὕμνος ἡμέτερος γίνεται· δι᾽ ὧν ἐγὼ τὸ ὑμνεῖν λαμβάνω φησὶ Γρηγόριος, ὁ μέγας τῆς θεολογίας ἐπώνυμος.","english":"In the place of the same Hezekiah, who was also lifted up before the eyes of all the nations—the king—he has spoken with marked significance, \"of all the nations,\" the word indicating that the one who has obtained to dwell in impassibility as in Jerusalem through his labors in practice, and who has been released from every disturbance that comes from sin, and who both does and speaks and hears and thinks only peace—after he has received through natural contemplation the nature of things visible, bringing to the Lord through itself the more divine principles in it as gifts, and bearing to Him as to a king the laws in it as presents—is lifted up before the eyes of all the nations, becoming, clearly, above all: both above the passions of the flesh through practice, and above natural bodies and all the forms under sense perception through contemplation, having passed beyond the spiritual principles and modes in them. Thus I have understood also the \"many brought,\" but not \"all\"—that is, the nations outside, that is, created things, but not the nations within us, that is, the passions. For all the created things that complete the world hymn and glorify God with unutterable voices. And their hymn becomes ours; \"through which I receive the power to hymn,\" says Gregory, the great one surnamed of theology.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"Οὐκοῦν ἡ ἁγία Γραφή, καθὼς δέδεικται, πᾶσιν ἄνετον προθεῖσα τοῖς βουλομένοις σωθῆναι τὸ ἑαυτῆς βούλημα, ἑνὶ προσώπῳ παντελῶς ἑαυτὴν οὐ συνέκλεισεν. Ἕκαστος γὰρ δύναται Ἐζεκίας γενέσθαι, τὸν Ἐζεκίαν κατὰ Πνεῦμα\n\nμιμούμενος, καὶ διὰ προσευχῆς βοῆσαι πρὸς τὸν Θεὸν καὶ εἰσακουσθῆναι καὶ δέξασθαι ἄγγελον, λέγω δὲ σοφίας μείζονος λόγον καὶ γνώσεως, ἐν τῷ καιρῷ τῆς τῶν πονηρῶν δαιμόνων ἐπαναστάσεως, καὶ ἐκτρίψαι πάντα δυνατὸν καὶ πολεμιστὴν καὶ ἄρχοντα καὶ στρατηγόν, τουτέστι τὰς ἐμπαθεῖς τῆς ἐπιθυμίας καὶ τοῦ θυμοῦ κινήσεις καὶ τῶν αἰσθητῶν τὴν προσπάθειαν καὶ τὸν καθάπερ στρατηγὸν ἐπινοοῦντα τοὺς καθ᾽ ἁμαρτίαν τρόπους λογισμόν, καὶ οὕτως ἐν εἰρήνῃ γενέσθαι διὰ τῆς ἀπαλλαγῆς τῶν παθῶν καὶ σχολάσαι τῇ τῶν ὄντων θεωρίᾳ, καὶ δέξασθαι τοὺς συνεκτικοὺς τῆς γνώσεως λόγους καθάπερ δῶρα καὶ τοὺς τῶν ἀρετῶν συστατικοὺς τρόπους καθάπερ δόματα πρός τε δόξαν Θεοῦ καὶ προκοπὴν ἑαυτοῦ παρὰ πάσης αὐτῷ προσφερομένους τῆς κτίσεως, καὶ μετὰ τοῦτο πρεπόντως κατ᾽ ὀφθαλμοὺς ὑπεραρθῆναι πάντων τῶν ἐθνῶν, τουτέστι ὑπεράνω πάντων τῶν παθῶν κατὰ τὴν ἀρετὴν καὶ πάντων τῶν κτισμάτων γενέσθαι κατὰ τὴν γνῶσιν, καὶ φυλάξαι διὰ μετριοφροσύνης τὴν χάριν τῆς σωτηρίας, καὶ μὴ παθεῖν τὰ τούτοις κατὰ τὴν Γραφὴν ἑπόμενα.","english":"Therefore the Holy Scripture, as has been shown, having set forth its own will as free and open to all who wish to be saved, has not shut itself up entirely in one person. For each one can become a Hezekiah, imitating Hezekiah in the Spirit, and through prayer cry out to God and be heard and receive an angel—I mean the word of greater wisdom and knowledge—in the time of the uprising of the wicked demons, and to wipe out every mighty man and warrior and ruler and general, that is, the passionate motions of desire and anger and the attachment to sensible things, and the reasoning that, like a general, devises the ways of sin, and thus to come into peace through release from the passions and to have leisure for the contemplation of beings, and to receive the principles that hold knowledge together as gifts and the ways that establish the virtues as presents, offered to him by the whole creation for the glory of God and his own progress, and after this to be lifted up fittingly before the eyes of all the nations, that is, to become above all the passions in virtue and above all created things in knowledge, and to guard through humility the grace of salvation, and not to suffer the things that follow these according to the Scripture.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"ΣΧΟΛΙΑ α΄. Τριῶν τούτων ἕνεκεν ἐγκατέσπειρεν ὁ Θεός τῇ ὁρωμένῃ φύσει λόγους πνευματικούς καί τρόπους ἀγωγῆς ἀστείας· ὥστε κηρύττεσθαι τόν Ποιητήν τῶν κτισμάτων, καί ὥστε τόν ἄνθρωπον τοῖς κατά φύσιν θεσμοῖς τε καί τρόποις παιδαγωγούμενον, εὑρεῖν εὐμαρῶς τήν πρός αὐτόν ἄγουσαν τῆς δικαιοσύνης ὁδόν· καί ἵνα μηδείς τῶν ἀπίστων, πρόφασιν ἀπολογίας ἔχῃ τήν ἄγνοιαν. 1. Μέσα Θεοῦ καί ἀνθρώπων εἰσί τά αἰσθητά καί τά νοητά· ὧν ὑπεράνω γίνεται χωρῶν πρός Θεόν ὁ ἀνθρώπινος ( νοῦς· τοῖς μέν αἰσθητοῖς κατά τήν πρᾶξιν μή δουλούμενος· τοῖς νοητοῖς δέ κατά τήν θεωρίαν μηδόλως κρατούμενος. 2. Ὅτι κατήγορος ἡ κτίσις γίνεται, φησίν, τῶν ἀσεβῶν ἀνθρώπων· διά μέν τῶν ἐν αὐτῇ λόγων τόν ἑαυτῆς κηρύττουσα Ποιητήν· διά δέ τῶν ἐν αὐτῇ κατ᾿ εἶδος ἕκαστον φυσικῶν νόμων πρός ἀρετήν παιδαγωγοῦσα τόν ἄνθρωπον. Οἱ μέν οὖν λόγοι ἐν τῇ συνοχῇ τῆς τοῦ καθέκαστον εἴδους γνωρίζονται μονιμότητος· οἱ δέ νόμοι, ἐν τῇ ταυτότητι φαίνονται τῆς τοῦ καθέκαστον εἴδους φυσικῆς ἐνεργείας· οἷς μή ἐπιβάλλοντες κατά τήν ἐν ἡμῖν νοεράν δύναμιν, τήν τε τῶν ὄντων ἠγνοήσαμεν αἰτίαν, καί πᾶσι τοῖς παρά φύσιν προστετήκαμεν πάθεσιν. 3. Ὁ ἄνθρωπος τούς πνευματικούς τῶν ὁρωμένων λόγους κατανοῶν διδάσκεται, ὡς ἔστι τῶν φαινομένων Ποιητής· τήν τοῦ ὁποῖός ἐστιν ἔννοιαν, ὡς ἀνέφικτον ἀφείς ἀνεξέταστον. Τήν γάρ ὅτι Ποιητής, ἀλλ᾿ οὐχ ὁποῖός ἐστιν ὁ Ποιητής ὁρωμένη σοφῶς ἡ κτίσις παρέχει κατάληψιν. Διόπερ δῶρα μέν κέκληκεν ἡ Γραφή τούς λόγους τῶν ὁρωμένων, ὡς τῆς κατά πάντων δεσποτείας μηνυτικούς·","english":"SCHOLIA 1. For these three reasons God sowed spiritual principles and modes of noble conduct in the visible nature: so that the Creator of created things might be proclaimed; and so that man, educated by the natural laws and modes, might easily find the path of righteousness that leads to Him; and so that no one among the unbelievers might have ignorance as a pretext for excuse. 1. Sensible and intelligible things are between God and men; rising above these, the human mind journeys toward God: not enslaved to sensible things in practice, and not at all dominated by intelligible things in contemplation. 2. The creation, he says, becomes an accuser of ungodly men: through the principles within it, proclaiming its own Creator; and through the natural laws within it, each according to its kind, educating man toward virtue. The principles are recognized in the cohesion of each particular kind's permanence; the laws are seen in the sameness of each particular kind's natural activity; not applying ourselves to these according to the intellectual power within us, we have both ignored the cause of existing things and become attached to all unnatural passions. 3. Man, understanding the spiritual principles of visible things, is taught that there is a Creator of things that appear; leaving unexamined the conception of what He is, as unattainable. For the creation wisely provides the apprehension that He is a Creator, but not what sort of Creator He is. Therefore the Scripture has called the principles of visible things gifts, as being declarative of His dominion over all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"δόματα δέ, τούς φυσικούς αὐτῶν νόμους, δι᾿ ὧν ὁποῖόν τι τῶν ὄντων ἕκαστον ὑπάρχει κατ᾿ εἶδος γνωριζόμενον διδάσκει τόν ἄνθρωπον, ἀλλοτρίῳ νόμῳ μή παραφθείρειν τόν κατά φύσιν.\n\n4. Κατά δωρεάν φησίν τήν Θεόν εἰλήφαμεν πίστιν, γνῶσιν ὑπάρχουσαν ἀμέσως περί Θεόν ἱδρυμένην· ἥτις ἀναπόδεικτον ἔχει τήν ἐπιστήμην. Ἐλπιζομένων γάρ ἐστιν ὑπόστασις πραγμάτων, οὕπω γνώσει τῶν ὄντων τινός περιληφθέντων. 5. Ἀρετῆς μέν προεισφέρεται πίστις, φησίν· ἀρετή δέ, γνώσεως· πίστεως δέ, παντελῶς οὐδέν. Ἀρχή γάρ τῶν ἐν ἀνθρώποις ( καλῶν ἡ πίστις· ἧς οὐδέν παρ᾿ ἡμῶν προεισάγεσθαι πέφυκεν.\n\n6. Οὐδέν φησίν ἐστιν πίστεως ἰσοστάσιον.\n\n7. Συνηγόρους τῆς εἰς τόν Θεόν πίστεως τούς τῶν ὄντων ὁ γνωστικός νοῦς δέχεται λόγους φησίν, ἀλλ᾿ οὐ ποιητικούς τῆς πίστεως. Οὐκ εἰσί γάρ ἀρχή τῆς πίστεως οἱ λόγοι τῶν γεγονότων· ἐπεί καί περιγραπτόν ἔσται τό πιστευόμενον. Οὗ\n\nγάρ ἡ πρός ἀπόδειξιν ἀρχή γνώσει περιλαμβάνεται, τοῦτο δηλαδή, γνώσει κατά φύσιν ὑπάρχει περιληπτόν.","english":"But gifts, their natural laws, through which he teaches man, recognizing by species what sort of thing each of existing things is, not to corrupt what is according to nature by a foreign law.\n\n4. He says that we have received faith in God as a gift, a knowledge existing and established immediately concerning God; which has its understanding without demonstration. For it is the substance of things hoped for, since none of existing things has yet been comprehended by knowledge. 5. Faith, he says, is brought forward before virtue; and virtue before knowledge; but nothing at all before faith. For faith is the beginning of the good things among men; of which nothing by nature is brought forward from us.\n\n6. Nothing, he says, is of equal weight to faith.\n\n7. The gnostic mind, he says, receives the principles of existing things as advocates of faith in God, but not as producers of faith. For the principles of things that have come to be are not the beginning of faith; since then the object of faith would also be circumscribed. For that whose beginning for demonstration is comprehended by knowledge, this very thing is by nature comprehensible by knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"8. Οὐρανοῦ νόμος ἐστί, τό κατά κύκλον ὡσαύτως φέρεσθαι, παρ᾿ οὗ λαμβάνει τήν ἐν τῷ καλῷ παγίαν κίνησιν ὁ γνωστικός, περί τό ταυτόν τῆς ἀρετῆς τήν οὐρανοῦ μιμούμενος ἀεικινησίαν.\n\n9. Ἡλίου νόμος ἐστί φυσικός, τό ταῖς μεταβάσεσιν ἐργάζεσθαι τήν τῶν χρόνων διαφοράν· παρ᾿ οὗ λαμβάνει, τό πρός τάς διαφόρους ἁρμόζεσθαι συμβάσεις ὁ γνωστικός, λόγῳ φυλάττων τῆς ἀρετῆς τήν λαμπρότητα, μηδενί τῶν ἀβουλήτως συμβαινόντων ἀμαυρουμένην.\n\n10. Ἀετοῦ νόμος ἐστί φυσικός, τό δέχεσθαι κατά τῆς κόρης τοῦ ἡλίου τήν ἀκτῖνα προσβάλλουσαν· παρ᾿ οὗ λαμβάνει κατά γνώμην ὁ γνωστικός, διά παντός τῷ θείῳ φωτί τόν νοῦν ἐναστράπτεσθαι.\n\n11. Τί διδάσκεται κἀκ τοῦ φυσικοῦ νόμου τῶν ἐλάφων ὁ γνωστικός, τήν τῶν ὄντων φύσιν διασκεπτόμενος;\n\n12. Τί κἀκ τῆς δορκάδος καί τοῦ ὀρνέου κατά μίμησιν λαμβάνων, ἀνάλωτον φυλάττει τήν ἀρετήν, ὁ κατά πρᾶξιν τήν ὁδόν τέμνων τῆς γνώσεως; 13. Ποῖον διδάσκεται καλόν ὁ τά θεῖα φιλοσοφῶν, τήν φυσικήν τοῦ λέοντος θεωρίαν εἰς ἑαυτόν κατά γνώμην λογικῶς μεταφέρων; ( 14. Πῶς δεῖ μιμούμενον τόν ὄφιν καί τήν περιστεράν γένεσθαι φιλόσοφον;","english":"8. It is a law of heaven to be carried in a circle in the same way; from it the man of knowledge receives his steadfast motion in the good, imitating the heaven's ceaseless motion around the same point of virtue.\n\n9. It is a natural law of the sun to produce by its transits the difference of the times; from it the man of knowledge receives the ability to adapt himself to various dealings, preserving by reason the brightness of virtue, dimmed by none of the things that happen against his will.\n\n10. It is a natural law of the eagle to receive the sun's ray striking its pupil; from it the man of knowledge receives, according to his purpose, that his mind be ever illumined by the divine light.\n\n11. What does the man of knowledge also learn from the natural law of the deer, as he surveys the nature of existing things?\n\n12. What too, taking by imitation from the gazelle and the bird, does he who cuts the road of knowledge through action keep virtue inviolate? 13. What beauty does he who philosophizes about divine things learn, transferring to himself in a rational manner, according to his purpose, the natural contemplation of the lion? 14. How must one, imitating the serpent and the dove, become a philosopher?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"15. Τί κἀκ τῆς τρυγόνος ὠφελεῖσθαι δυνάμεθα; 16. Ὁ πρός τόν ἑαυτοῦ νόμον, τούς τῶν ὄντων κατά μίμησιν μεταφέρων νόμους, ἐνάρετος, λογίζων τῶν ἐστερημένων λόγου τήν κίνησιν· ὁ δέ τόν ἑαυτοῦ πρός τούς νόμους τῶν ἄλλων κατά μίμησιν μεταβάλλων, ἐμπαθής, πρός ἀλογίαν ἐκφέρων τοῦ λόγου τήν δύναμιν.\n\n17. Σώματα λέγει φυσικά, πάντα τά ὑπό γένεσιν καί φθοράν. 18. Καλή παρατήρησις, ὅτι δεῖ μή τήν κτίσιν πολεμεῖσθαι παρ᾿ ἡμῶν, ἧς ἐστι δημιουργός ὁ Θεός, ἀλλά τάς ἐπ᾿ αὐτῇ τῶν ἐν ἡμῖν κατ᾿ οὐσίαν δυνάμεων ἀτάκτους καί παρά φύσιν κινήσεις καί ἐνεργείας.\n\n19. Ἡ πρακτική φιλοσοφία, τόν πρακτικόν, φησίν, ὑπεράνω ποιεῖ τῶν παθῶν· ἡ θεωρία δέ τόν γνωστικόν καί ὑπεράνω τῶν ὁρωμένων καθίστησιν, ἀναβιβάσασα τόν νοῦν πρός τά συγγενῆ νοητά.\n\nΝΒ (52). ΠΕΡΙ ΤΟΥ \"ΟΥ ΚΑΤΑ ΤΟ ΑΝΤΑΠΟΔΟΜΑ Ο ΑΝΤΑΠΕΔΩΚΕΝ ΑΥΤΩ Ο ΘΕΟΣ ΑΝΤΑΠΕΔΩΚΕΝ ΕΖΕΚΙΑΣ\".\n\n52. ΕΡΩΤΗΣΙΣ ΝΒ' Καὶ οὐ κατὰ τὸ ἀνταπόδομα ὃ ἀνταπέδωκεν αὐτῷ ὁ Θεὸς ἀνταπέδωκεν Ἐζεκίας, ἀλλ᾽ ὑψώθη ἡ καρδία αὐτοῦ· καὶ ἐγένετο ἐπ᾽ αὐτὸν ὀργὴ καὶ ἐπὶ Ἰούδαν καὶ ἐπὶ Ἱερουσαλήμ. Καὶ ἐταπεινώθη Ἐζεκίας ἀπὸ τοῦ ὕψους τῆς καρδίας αὐτοῦ καὶ οἱ κατοικοῦντες Ἱερουσαλήμ, καὶ οὐκ ἐπῆλθεν ἐπ᾽ αὐτοὺς ὀργὴ Κυρίου ἐν ταῖς ἡμέραις Ἐζεκίου. Τί τὸ ἀνταπόδομά ἐστι, καὶ τὰ ἑξῆς; Ἀπόκρισις.","english":"15. How can we also be benefited by the turtle-dove? 16. The virtuous man, who transfers the laws of beings by imitation to his own law, reasoning out the motion of those deprived of reason; but he who changes his own law by imitation to the laws of others is passionate, carrying the power of reason out into irrationality.\n\n17. He calls natural bodies all things under generation and corruption. 18. It is a fine observation that we ought not to wage war against creation, of which God is the craftsman, but against the disordered and contrary-to-nature motions and activities of the powers within us that pertain to its essence.\n\n19. Practical philosophy, he says, places the practical man above the passions; and contemplation establishes the gnostic above the things seen, leading the mind up to the kindred intelligibles.\n\nNB (52). CONCERNING \"HE DID NOT RENDER TO HIM ACCORDING TO THE RECOMPENSE WHICH GOD RENDERED TO HIM; HEZEKIAH RENDERED.\"\n\n52. QUESTION 52: And Hezekiah did not render according to the recompense which God rendered to him, but his heart was lifted up; and wrath came upon him and upon Judah and upon Jerusalem. And Hezekiah was humbled from the height of his heart, and those who dwell in Jerusalem, and the wrath of the Lord did not come upon them in the days of Hezekiah. What is the recompense, and what follows? Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":249,"ref":"p249","source":"Ἐπειδὴ γὰρ μετὰ πολλὰς καὶ διαφόρους εὐεργεσίας, ἃς κατὰ καιροὺς ὁ Θεὸς χορηγήσας τῷ Ἐζεκίᾳ διέσωσεν, ἐκ πάσης ( ἀνάγκης αὐτὸν λυτρωσάμενος καὶ περιστάσεως, αὐτὸς δὲ τὴν ὅλην τῷ Θεῷ τῆς σωτηρίας, ὡς ἐχρῆν, οὐκ ἀνέθετο χάριν, ἀλλ᾽ ἥψατό τις αὐτοῦ μῶμος ἀνθρώπινος καὶ τὴν τῶν κατορθωθέντων ἐπεμερίσατο δύναμιν, εἰκότως κατὰ τὸ ἀνταπόδομα, ὃ ἀνταπέδωκεν αὐτῷ ὁ Θεός, οὐκ ἀνταπέδωκεν Ἐζεκίας. Οὐ γὰρ ἀντεσήκωσε τῷ μεγέθει τῶν ἐπ᾽ αὐτῷ θείων\n\nκατορθωμάτων εὐγνωμόνως τὴν εὐχαριστίαν, ἀλλ᾽ ὑψώθη ἡ καρδία αὐτοῦ, μὴ διαδρὰς τὸ νόσημα τῆς ἐπ᾽ ἀρετῇ καὶ γνώσει φυσιούσης οἰήσεως. Καὶ ἐγένετο ἐπ᾽ αὐτὸν ὀργὴ καὶ ἐπὶ Ἰούδαν καὶ ἐπὶ Ἱερουσαλήμ. Ὀργὴ Θεοῦ ἐστι, κατὰ μίαν ἐπιβολήν, ἡ τῶν παιδαγωγουμένων ἐπίπονος αἴσθησις. Ἐπίπονος δὲ καθέστηκεν αἴσθησις ἡ τῶν ἀκουσίων πόνων ἐπαγωγή· δι᾽ ἧς τὸν ἐπ᾽ ἀρετῇ καὶ γνώσει φυσιούμενον νοῦν ὁ Θεὸς πολλάκις ἄγει πρὸς συστολὴν καὶ ταπείνωσιν, αὐτὸν ἑαυτοῦ γενέσθαι διδοὺς ἐπιγνώμονα καὶ τῆς οἰκείας ἀσθενείας συνίστορα· ἧς ἐπαισθόμενος, τὸ μάταιον οἴδημα τῆς καρδίας ἀποτίθεται. Φησὶ γάρ· μετὰ τὸ γενέσθαι τὴν ὀργήν, καὶ ἐταπεινώθη Ἐζεκίας ἀπὸ τοῦ ὕψους τῆς καρδίας αὐτοῦ καὶ οἱ κατοικοῦντες Ἱερουσαλήμ, καὶ οὐκ ἐπῆλθεν ἐπ᾽ αὐτοὺς ὀργὴ Κυρίου ἐν ταῖς ἡμέραις Ἐζεκίου.","english":"For after many and varied benefactions, which God in due season granted and preserved for Hezekiah, redeeming him from every necessity and circumstance, Hezekiah himself did not, as he ought, refer the whole thank-offering of his salvation to God, but some human blemish clung to him and divided the power of his successes, so that, by way of recompense—which God repaid him—Hezekiah did not repay. For he did not, in proportion to the greatness of the divine successes wrought in him, raise up thanksgiving with grateful mind, but his heart was lifted up, since he did not escape the disease of the conceit that puffs up on account of virtue and knowledge. And wrath came upon him and upon Judah and upon Jerusalem. The wrath of God is, in a single onset, the painful perception of those being disciplined. And the painful perception is the infliction of involuntary pains, through which God often brings the mind puffed up on account of virtue and knowledge to compunction and humility, granting it to become its own judge and conscious of its own weakness; perceiving which, it lays aside the vain swelling of the heart. For it says: after the wrath came, Hezekiah was humbled from the height of his heart, and those who dwelt in Jerusalem, and the wrath of the Lord did not come upon them in the days of Hezekiah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"Ἢ πάλιν ὀργὴ Κυρίου ἐστὶν ἡ ἀνακωχὴ τῆς τῶν θείων χαρισμάτων χορηγίας, ἥτις συμφερόντως ἐπὶ πάντα γίνεται νοῦν ὑψηλὸν καὶ μετέωρον καὶ τοῖς δοθεῖσιν αὐτῷ θεόθεν καλοῖς ὡς ἐπ᾽ ἰδικοῖς κατορθώμασι μεγαλαυχούμενον. Ἄξιον δέ ἐστιν ἐπιστῆσαι καὶ ἰδεῖν τί δήποτε μὴ ἐπὶ μόνον τὸν Ἐζεκίαν ὑψωθέντα τὴν καρδίαν ἦλθεν ἡ ὀργή, ἀλλὰ καὶ ἐπὶ Ἰούδαν καὶ ἐπὶ Ἱερουσαλήμ. Τοῦτο μάλιστα πείσει τοὺς τῷ γράμματι μόνῳ τῆς Γραφῆς φιλοπόνως παρακαθημένους ὅτι χρὴ τοὺς φιλοθέους περὶ τὴν πνευματικὴν θεωρίαν τῶν γεγραμμένων τὴν πᾶσαν ποιεῖσθαι σπουδήν, εἴπερ ὁ τῆς ἀληθείας ( λόγος αὐτοῖς πάντων ἐστὶ τιμιώτερος. Εἰ γὰρ μόνῳ τῷ γράμματι στοιχήσομεν, πολλήν, ὡς εἰκός, ἀδικίαν τῆς θείας καταψηφιζόμεθα κρίσεως, τῷ ἁμαρτήσαντι συγκολαζούσης ἀδίκως τοὺς μηδαμῶς ἁμαρτήσαντας. Καὶ πῶς ἀληθὴς ὁ φάσκων ἔσται λόγος οὐκ ἀποθανεῖται πατὴρ ὑπὲρ υἱοῦ, οὔτε υἱὸς ὑπὲρ πατρός, ἕκαστος ἐν τῇ ἁμαρτίᾳ αὐτοῦ ἀποθανεῖται, καὶ ψυχὴ ἡ ἁμαρτάνουσα αὐτὴ ἀποθανεῖται, καὶ σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, πρὸς τὸν Θεὸν παρὰ τοῦ Δαβὶδ λεγόμενον;","english":"Or again, the anger of the Lord is the suspension of the supply of divine gifts, which comes advantageously upon every lofty and elevated mind that boasts greatly over the good things given to it from God as though they were its own achievements. And it is worth pausing to consider and see why it was that the anger came not only upon Hezekiah, whose heart was lifted up, but also upon Judah and upon Jerusalem. This will especially persuade those who diligently sit at the mere letter of Scripture that lovers of God must make all diligence concerning the spiritual contemplation of what is written, if indeed the word of truth is to them more precious than all things. For if we follow the mere letter, we shall, as is likely, condemn the divine judgment of great injustice, since it punishes together with the one who sinned those who did not sin at all. And how will the true word be, that says, \"A father shall not die for a son, nor a son for a father; each shall die in his own sin,\" and \"the soul that sins, it shall die,\" and \"you will render to each according to his works,\" spoken to God by David?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"Καὶ ὑψώθη, φησίν, ἡ καρδία Ἐζεκίου. Καὶ οὐκ ἐπήγαγε καὶ ἡ καρδία τῶν οἰκούντων Ἱερουσαλὴμ καὶ Ἰουδαίαν. Πῶς οὖν συνεκόλασε τῷ αἰτίῳ τοὺς ἀναιτίους κατ᾽ αὐτοὺς ἐκείνους συνιδεῖν οὐκ ἔχω. Λέγει γάρ· Καὶ ὑψώθη ἡ καρδία Ἐζεκίου· καὶ ἐγένετο ἐπ᾽ αὐτὸν ὀργὴ καὶ ἐπὶ Ἰούδαν καὶ ἐπὶ Ἱερουσαλήμ, περὶ ὧν οὐ γέγραφεν ὁ λόγος ὅτι ὑψώθησαν. Οὐκοῦν ἐπειδὴ ἀμήχανος ἡ λύσις τῶν ἀπορουμένων τοῖς προεστηκόσι τοῦ γράμματος καὶ τὸ ῥητὸν τῆς διανοίας προκρίνουσιν, ἐπὶ τὴν πνευματικὴν τῶν γεγραμμένων κατανόησιν ἔλθωμεν καὶ εὑρήσομεν ἀκμητὶ τὴν τῷ γράμματι κεκαλυμμένην ἀλήθειαν, φωτὸς δίκην τοῖς φιλαληθέσι προλάμπουσαν. Πᾶς τοιγαροῦν γνωστικὸς καὶ φιλόσοφος νοῦς καὶ τὸν Ἰούδαν ἔχει καὶ τὴν Ἱερουσαλήμ· τὸν μὲν Ἰούδαν, εἰς τὸν κατ᾽ ἐξομολόγησιν τρόπον πνευματικῶς λαμβανόμενον ἤγουν τὴν ἕξιν τῆς μετανοίας μετὰ τῶν αὐτῆς συνεκτικῶν λογισμῶν τῇ προκοπῇ τῆς κατὰ νοῦν ἀναβάσεως πρακτικῶς συναυξάνουσανἐξομολόγησις γὰρ Ἰούδας ἑρμηνεύεται, τὴν δὲ Ἱερουσαλήμ, εἰς τὴν εἰρηνικὴν τῆς ἀπαθείας ἕξιν μετὰ τῶν συμπληρούντων αὐτὴν θείων θεωρημάτων ἀλληγορικῶς νοουμένην· καὶ συντόμως εἰπεῖν, τὴν μὲν Ἰουδαίαν ὡς πρακτικὴν ἔχει φιλοσοφίαν, τὴν δὲ Ἱερουσαλὴμ ὡς θεωρητικὴν ( μυσταγωγίαν.","english":"And \"his heart was lifted up,\" it says, \"Hezekiah's.\" And it did not add, \"and the heart of those who dwell in Jerusalem and Judea.\" How, then, it lumped together the innocent with the guilty, I cannot see, according to those very men. For it says: \"And Hezekiah's heart was lifted up; and wrath came upon him and upon Judah and upon Jerusalem,\" concerning whom the text has not written that they were lifted up. Therefore, since the solution of these difficulties is unmanageable for those who preside over the letter and prefer the literal sense to the meaning, let us come to the spiritual understanding of what is written, and we shall find without toil the truth hidden by the letter, shining forth like light for those who love the truth. Every gnostic and philosophical mind, then, has both Judah and Jerusalem: Judah, taken spiritually in the mode of confession—that is, the habit of repentance together with its cohesive thoughts, practically growing together with the progress of the mind's ascent (for Judah is interpreted as confession)—and Jerusalem, allegorically understood as the peaceful habit of impassibility together with the divine contemplations that complete it. And to speak briefly, it has Judea as practical philosophy and Jerusalem as theoretical mystical initiation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"Ὁπηνίκα γοῦν διὰ τῆς θείας χάριτος ὁ φιλόθεος νοῦς, κατά τε τὴν πρακτικὴν καὶ τὴν θεωρητικὴν φιλοσοφίαν πᾶσαν ἀντικειμένην ἀρετῇ τε καὶ γνώσει διακρουσάμενος δύναμιν, τελείως τὸ κατὰ τῶν πνευμάτων τῆς πονηρίας ἀναδήσεται κράτος καὶ μὴ τὴν δέουσαν εὐχαριστίαν ἀνάθηται τῷ αἰτίῳ τῆς νίκης Θεῷ, ἀλλ᾽ ὑψωθῇ τὴν καρδίαν, ἑαυτὸν τοῦ παντὸς κατορθώματος ἡγησάμενος αἴτιον, τηνικαῦτα, ὡς μὴ ἀνταποδοὺς τῷ Θεῷ κατὰ τὸ ἀνταπόδομα ὃ ἀνταπέδωκεν αὐτῷ, δέχεται οὐ μόνον αὐτὸς γινομένην ἐπ᾽ αὐτὸν τὴν ὀργὴν τῆς ἐγκαταλείψεως, ἀλλὰ καὶ Ἰούδας καὶ Ἱερουσαλήμ, τουτέστιν ἡ τῆς πράξεως ἕξις καὶ τῆς θεωρίας, παθῶν ἀτιμίας εὐθέως, συγχωρήσει Θεοῦ,\n\nκατεπανισταμένων τῆς πράξεως, καὶ τὴν τέως καθαρὰν μολυνόντων συνείδησιν καὶ ψευδῶν ἐννοιῶν συνεπιπλεκομένων τῇ θεωρίᾳ τῶν ὄντων καὶ τὴν τέως ὀρθὴν διαστρεφουσῶν δόξαν τῆς γνώσεως.","english":"Whenever, then, through divine grace, the mind that loves God, having by both the practical and the contemplative philosophy wholly beaten back every power opposed to virtue and knowledge, is perfectly crowned with the victory over the spirits of wickedness, and does not render the due thanksgiving to God, the cause of the victory, but is lifted up in heart, deeming itself the cause of the whole achievement, then, as not having repaid God according to the recompense which he repaid to it, it receives—not itself alone—the wrath of abandonment coming upon it, but also Judah and Jerusalem, that is, the habit of practice and of contemplation, immediately with the dishonor of the passions, by the permission of God,\n\nwhen the passions rise up against the practice and defile the conscience that was until then pure, and false notions are entangled together with the contemplation of beings and pervert the opinion of knowledge that was until then right.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"Θεῖος γὰρ ὡς ἀληθῶς ὅρος τε καὶ νόμος κατὰ πρόνοιαν ἐνυπάρχει τοῖς οὖσι, παιδεύεσθαι διὰ τῶν ἐναντίων ἐπιτρέπων πρὸς εὐγνωμοσύνην τοὺς ἐπὶ κρείττοσι φανέντας ἀγνώμονας καὶ τὴν πεῖραν τῶν ἀντικειμένων τῆς τῶν καλῶν κατορθωτικῆς θείας ἐπίγνωσιν ποιεῖσθαι δυνάμεως, ὡς ἂν μή, παντελῶς ἐπὶ τοῖς ἀμείνοσι ἀκαθαίρετον παρὰ τῆς προνοίας ἔχειν συγχωρηθέντες τὴν οἴησιν, εἰς τὴν ἀντίθεον τῆς ὑπερηφανίας διάθεσιν κατολισθήσωμεν, ἑαυτῶν κατὰ φύσιν, ἀλλ᾽ οὐκ ἐπίκτητον χάριτι, τὴν τῆς ἀρετῆς καὶ τῆς γνώσεως κτῆσιν εἶναι νομίζοντες, καὶ εὑρεθῶμεν τῷ καλῷ πρὸς τὴν τοῦ κακοῦ χρώμενοι γένεσιν, καὶ δι᾽ ὧν ἔδει πλέον διασφιγχθεῖσαν ἐν ἡμῖν ἀσάλευτον μένειν τὴν θείαν ἐπίγνωσιν, δι᾽ ἐκείνων, ὡς οὐκ ὤφελον, τὴν ταύτης νοσήσαντες ἄγνοιαν.\n\nὉ γὰρ οἰόμενος ἑαυτὸν κατειληφέναι τὸ τέλος τῆς ἀρετῆς, οὐδαμῶς ἐπιζητήσει λοιπὸν τὴν πηγαίαν τῶν καλῶν αἰτίαν, ἑαυτῷ μόνῳ περιγράψας τὴν τῆς ἐφέσεως δύναμιν, αὐτὸν τῆς σωτηρίας τὸν ὅρον ὑφ᾽ ἑαυτοῦ, φημὶ δὲ τὸν Θεόν, ζημιούμενος. Ὁ δὲ τῆς ἑαυτοῦ περὶ τὰ καλὰ φυσικῆς συναισθόμενος πενίας ( οὐ παύεται προτροπάδην τρέχων πρὸς τὸν δοῦναι δυνάμενον τῆς ἐνδείας τὴν πλήρωσιν.","english":"For truly a divine boundary and law exists in created things by providence, permitting those who have shown themselves ungrateful for better things to be instructed through opposites toward gratitude, and to gain from the experience of things opposed a divine knowledge of the power that accomplishes good things—so that we may not, having been allowed by providence to hold our conceit wholly unassailable in better things, slip down into the god-opposed disposition of pride, thinking that the possession of virtue and knowledge is ours by nature and not acquired by grace, and so be found using the noble for the generation of evil, and through those very things by which the divine knowledge ought rather to have been bound fast in us and to remain unshaken, through them—as ought not to have happened—we fall sick with ignorance of it.\n\nFor he who thinks he has himself attained the goal of virtue will no longer seek the fountaining cause of good things, having confined the power of his striving to himself alone, and defrauding himself of the boundary of salvation—I mean God. But he who perceives his own natural poverty in regard to good things does not cease running eagerly toward the one who is able to give the fulfillment of his need.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"Γίνεται τοίνυν δικαίως ἐπὶ τὸν ὑψηλόφρονα νοῦν ὀργή, τουτέστιν ἐγκατάλειψις, ἤγουν ἡ τοῦ διοχληθῆναι αὐτὸν κατά τε τὴν πρᾶξιν ὡς Ἰουδαίαν, κατά τε τὴν θεωρίαν ὡς Ἱερουσαλήμ, ὑπὸ δαιμόνων συγχώρησις, ἵνα λάβῃ τῆς μὲν ἑαυτοῦ φυσικῆς ἀσθενείας συναίσθησιν, τῆς δὲ σκεπούσης αὐτὸν καὶ τὸ πᾶν κατορθούσης τῶν ἀγαθῶν θείας δυνάμεώς τε καὶ χάριτος τὴν ἐπίγνωσιν, καὶ ταπεινωθῇ, πόρρω παντελῶς ἑαυτοῦ τὸ ἀλλότριον καὶ παρὰ φύσιν ὕψος ποιούμενος, ὥστε μὴ ἐπελθεῖν ἐπ᾽ αὐτὸν τὴν ἄλλην ὀργὴν τῆς τῶν δοθέντων χαρισμάτων ἀφαιρέσεως, ἥτις ἐπὶ τὸν Ἐζεκίαν οὐκ ἐπῆλθεν, εὐθέως ἐκ τῆς ἐπ᾽ αὐτὸν γενομένης πρώτης ὀργῆς, ἤγουν ἐγκαταλείψεως, ταπεινωθέντα καὶ γενόμενον τῆς τοῦ παρέχοντος τὰ καλὰ συναισθήσεως. Φησὶ γὰρ μετὰ τὸ καὶ ἐγένετο ἐπ᾽ αὐτὸν ὀργὴ καὶ ἐπὶ Ἰούδαν καὶ ἐπὶ Ἱερουσαλήμ· καὶ ἐταπεινώθη Ἐζεκίας ἀπὸ τοῦ ὕψους τῆς καρδίας αὐτοῦ καὶ οἱ κατοικοῦντες Ἱερουσαλήμ, καὶ οὐκ ἐπῆλθεν ἐπ᾽ αὐτοὺς ὀργὴ Κυρίου ἐν ταῖς ἡμέραις Ἐζεκίου, ἡ ἄλλη δηλονότι ὀργή, τῆς τῶν χαρισμάτων ἀφαιρέσεως, διὰ τὸ τὴν πρώτην ἐγκατάλειψιν τῆς καλῆς ἐπιγνωμοσύνης αὐτῷ γενέσθαι διδάσκαλον.","english":"Therefore anger, that is, abandonment, justly comes upon the high-minded mind—namely, the permission granted to demons to harass it both in practice, as Judah, and in contemplation, as Jerusalem—so that it may receive a sense of its own natural weakness, and knowledge of the divine power and grace that shelters it and sets right every good thing, and so that it may be humbled, putting far away from itself the alien and unnatural height, so that the other anger—that of the removal of the gifts given—may not come upon it. This did not come upon Hezekiah, because he was immediately humbled by the first anger that came upon him, that is, the abandonment, and became aware of the one who provides good things. For it says, after \"and anger came upon him and upon Judah and upon Jerusalem\": \"And Hezekiah was humbled from the height of his heart, and those who dwell in Jerusalem, and the anger of the Lord did not come upon them in the days of Hezekiah\"—clearly the other anger, that of the removal of the gifts—because the first abandonment became for him a teacher of good discernment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"Ὁ γὰρ μὴ σωφρονισθεὶς τῷ πρώτῳ εἴδει τῆς ὀργῆς, ἤγουν ἐγκαταλείψεως, ἐλθεῖν πρὸς ταπείνωσιν, τὴν ἄλλην δέχεται σαφῶς ἐπ᾽ αὐτὸν ἐρχομένην ὀργήν, ἀφαιρουμένην αὐτοῦ τὴν τῶν χαρισμάτων ἐνέργειαν, καὶ ἔρημον αὐτὸν καθιστῶσαν τῆς τέως φρουρούσης δυνάμεωςκαὶ ἀφελῶ τὸν φραγμὸν αὐτοῦ, φησὶ περὶ τοῦ ἀγνώμονος Ἰσραὴλ ὁ Θεός, λέγων καὶ ἔσται εἰς διαρπαγήν, καὶ καθελῶ τὸν τοῖχον αὐτοῦ καὶ ἔσται εἰς καταπάτημα, καὶ ἀνήσω τὸν ἀμπελῶνά μου καὶ οὐ μὴ τμηθῇ οὐδὲ μὴ σκαφῇ, καὶ ἀναβήσεται εἰς αὐτὸν ὡς εἰς χέρσον ἄκανθα· καὶ ταῖς νεφέλαις ἐντελοῦμαι τοῦ μὴ βρέξαι εἰς αὐτόν, καθάπερ ἀνηγόρευται παθὼν καὶ Σαοὺλ ὁ πρῶτος τοῦ Ἰσραὴλ βασιλεύς. Ἐκεῖνος γὰρ ἅμα τῇ βασιλείᾳ λαβὼν διὰ ( τοῦ χρίσματος καὶ τῆς προφητείας τὴν χάριν, ἐπειδὴ ταύτην μὴ ἐφύλαξεν, ὀργὴν δέχεται πρώτην τὴν τοῦ πονηροῦ πνεύματος ἐνέργειαν· ἧς μηδεμίαν λαβὼν συναίσθησιν, τῇ ἄλλῃ ταμιευθεὶς ὀργῇ συγκατέληξε, πάσης διὰ τὴν ἄνοιαν γυμνὸς πρὸ θανάτου θεοσεβείας γενόμενος. Καὶ δηλοῖ τοῦτο παθών, πρῶτον μὲν ὑπὸ τοῦ δαίμονος ἐνεργούμενος, εἶθ᾽ ὕστερον πρὸς αὐτοὺς αὐτομολῶν ἑκουσίως διὰ τῆς ἐγγαστριμύθου τοὺς δαίμονας καί, ἴσως τοῖς ἀθέοις, τὴν τῆς μαντείας τοῖς δαίμοσιν ἐπιτελῶν τελετήν.","english":"For the one who has not been brought to his senses by the first kind of anger—that is, abandonment—so as to come to humility, clearly receives the other anger coming upon him, which takes away from him the working of the gifts and leaves him desolate of the power that had hitherto guarded him: \"And I will remove his hedge,\" says God concerning the senseless Israel, \"and he shall be for a plundering, and I will throw down his wall and he shall be for a trampling underfoot, and I will let go of my vineyard and it shall not be pruned nor dug, and thorns shall come up in it as in a dry land; and I will command the clouds that they rain no rain upon it\"—as it was also proclaimed that Saul, the first king of Israel, suffered. For he, having received grace at the same time as the kingdom through the anointing and the prophecy, since he did not keep it, receives as a first anger the working of the evil spirit; and having no perception of this, he was stored up for the other anger and came to the same end, having become—because of his folly—stripped of all godliness before death. And he makes this clear by what he suffered, first being energized by the demon, and then later deserting willingly to them through the ventriloquist, calling up the demons and, perhaps, performing for the demons the rite of divination, as the godless do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"Οὐκοῦν ἐπειδὴ τὸν Ἐζεκίαν εἰς τὸν φιλόσοφον ἐλάβομεν νοῦν, τὴν δὲ Ἰουδαίαν εἰς τὴν πρᾶξιν, τὴν δὲ Ἱερουσαλὴμ εἰς τὴν θεωρίαν, ὅταν τι καθ᾽ οἱονδήποτε τρόπον τὸν νοῦν πεπονθέναι νοήσωμεν, τῷ τοιούτῳ νοῖ τήν τε πρακτικὴν αὐτοῦ καὶ τὴν θεωρητικὴν δύναμιν κατὰ τοὺς συνεκτικοὺς αὐτῶν λόγους συμπεπονθέναι πάντως πιστεύσομεν· οὐ γάρ ἐστι δυνατὸν παθεῖν τὸ ὑποκείμενον, τῶν ἐν ὑποκειμένῳ μὴ συμπασχόντων.\n\nΚαλῶς οὖν τῷ ῥητῷ τῆς Γραφῆς συμφέρεται τῆς θεωρίας ὁ λόγος, μὴ φέρων διαβολὴν τῇ θείᾳ ψήφῳ τῶν κριμάτων, μηδὲ ἄλλης ἀνατροπὴν ποιούμενος ἐντολῆς. Μόνος γὰρ κατὰ τὴν ἀποδοθεῖσαν τοῦ λόγου θεωρίαν Ἐζεκίας, τουτέστιν ὁ νοῦς, ὑψοῦται μεγαλοφρονῶν ἐπὶ τοῖς κατορθώμασι, μὴ συνυψουμένων αὐτῷ τῆς Ἰουδαίας καὶ τῆς Ἱερουσαλήμ, ἤγουν πράξεως καὶ θεωρίας, ὅτι μηδὲ πεφύκασι τοῦτο πάσχειν, καθ᾽ ἑαυτὰς ὑποστατικῶς μὴ θεωρούμεναι. Καὶ ἐπὶ μόνον τὸν Ἐζεκίαν, τουτέστι τὸν νοῦν, οὐ γίνεται ὀργή, ἀλλὰ καὶ ἐπὶ Ἰούδαν καὶ Ἱερουσαλήμ. Ἡ γὰρ πρᾶξις καὶ ἡ θεωρία τῷ νῷ κατά τι μολυνομένῳ πάντως συγχραίνονται, καὶ μὴ οὖσαι τῆς πρὸς ὀργὴν αἰτίας συμμέτοχοι.","english":"Since, then, we have taken Hezekiah to mean the philosophical mind, Judea to mean practice, and Jerusalem to mean contemplation, whenever we perceive that the mind has in any way whatsoever been affected, we shall certainly believe that its practical and contemplative power have been affected together with such a mind, according to the principles that hold them together; for it is not possible for the subject to be affected without the things in the subject being affected along with it.\n\nWell, then, does the account of contemplation accord with the literal text of Scripture, bringing no slander against the divine verdict of the judgments, nor effecting the overturning of another commandment. For according to the contemplation of the account that has been given, Hezekiah alone—that is, the mind—is exalted, thinking great things over his achievements, while Judea and Jerusalem, that is, practice and contemplation, are not exalted with him, because they are not naturally disposed to undergo this, since they are not contemplated as subsisting in themselves. And upon Hezekiah alone, that is, the mind, anger does not come, but also upon Judah and Jerusalem. For practice and contemplation are certainly stained together with the mind when it is in some way defiled, even though they are not participants in the cause of anger.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"Γενώμεθα τοίνυν καὶ ἡμεῖς τῆς τῶν γεγραμμένων ἐννοίας. ( Κἂν γὰρ ἐκείνοις συνέβη τυπικῶς κατὰ τὴν ἱστορίαν, ἀλλὰ δι᾽ ἡμᾶς ἐγράφη πρὸς νουθεσίαν πνευματικήν, οἷς διαπαντὸς συμβαίνει τὰ γεγραμμένα, νοητῶς τῆς ἀντικειμένης καθ᾽ ἡμῶν ἀεὶ παραταττομένης δυνάμεως, ἵνα πᾶσαν, εἰ δυνατόν, πρὸς τὸν νοῦν τὴν Γραφὴν μεταβιβάσαντες, αὐτὸν μὲν φωτίσωμεν τοῖς θείοις νοήμασι, τὸ δὲ σῶμα τοῖς τῶν νοηθέντων θειοτέρων λόγων τρόποις φαιδρύνωμεν, ἀρετῆς αὐτὸ ποιοῦντες λογικὸν ἐγραστήριον τῇ ἀποβολῇ τῶν ἐμφύτων παθῶν.","english":"Let us, then, also become partakers of the meaning of what has been written. For even if these things happened to them typically according to the history, yet they were written for our sake, for spiritual admonition—for us, to whom the things written continually happen, since the opposing power is always being arrayed against us in a noetic sense—so that, having transferred the whole Scripture, if possible, to the mind, we may enlighten the mind itself with divine thoughts, and make the body radiant with the modes of the more divine words that have been understood, making it a rational workshop of virtue by the removal of the innate passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"Πᾶς οὖν θεοφιλὴς καὶ ἐνάρετος ἄνθρωπος, κατὰ τὸν Ἐζεκίαν γνωστικῶς τὸ κατὰ δαιμόνων διαζωσάμενος κράτος, εἰ γένηταί τις αὐτῷ προσβολὴ πνευμάτων πονηρῶν ἀοράτως κατὰ νοῦν πρὸς αὐτὸν συμπλεκόντων τὸν πόλεμον, καὶ διὰ προσευχῆς δέξηται θεόθεν αὐτῷ πεμπόμενον ἄγγελον, λέγω δὲ σοφίας λόγον μείζονα, καὶ πᾶσαν ἐκτρίψας διασκεδάσῃ τοῦ διαβόλου τὴν φάλαγγα, καὶ τῆς τοιαύτης νίκης τε καὶ σωτηρίας αἴτιον τὸν Θεὸν μὴ ἐπιγράψηται, ἀλλ᾽ ἑαυτῷ τὴν ὅλην ἀνάθηται νίκην, ὁ τοιοῦτος οὐκ ἀνταπέδωκε τῷ Θεῷ κατὰ τὸ ἀνταπόδομα αὐτοῦ, μὴ ἐξισώσας τῷ μεγέθει τῆς σωτηρίας τὸ πλῆθος τῆς εὐχαριστίας, μηδὲ τῇ εὐεργεσίᾳ τοῦ σώσαντος ἀντιμετρήσας τὴν οἰκείαν διάθεσινἀνταπόδοσις γάρ ἐστιν ἡ πρὸς τὸν σώσαντα τοῦ σωθέντος δι᾽ ἔργων ἀντιμετρουμένη διάθεσιςἀλλ᾽ ὕψωσεν ἑαυτοῦ τὴν καρδίαν, ἐφ᾽ οἷς ἔλαβε χαρίσμασι μεγαλοφρονήσας ὡς μὴ λαβών, ὁ τοιοῦτος ἐνδίκως δέχεται γινομένην ἐπ᾽ αὐτῷ τὴν ὀργήν, συγχωροῦντος τοῦ Θεοῦ τῷ διαβόλῳ νοητῶς αὐτῷ συμπλακῆναι καὶ τοὺς κατὰ τὴν πρᾶξιν παρασαλεῦσαι τρόπους τῆς ἀρετῆς καὶ τοὺς κατὰ θεωρίαν διαυγεῖς ἐπιθολῶσαι λόγους τῆς γνώσεως, ἵνα, μαθὼν τὴν οἰκείαν ἀσθένειαν, ἐπιγνῷ τὴν μόνην δύναμιν τὴν τὰ πάθη ἐν ἡμῖν καταπαλαίουσαν, καὶ ταπεινωθῇ μετανοήσας, τὸν ὄγκον ἀποβαλὼν τῆς οἰήσεως, καὶ τὸν Θεὸν ἱλεώσηται καὶ ἀποστρέψῃ τὴν ἐπερχομένην τοῖς μὴ μετανοοῦσιν ὀργήν, τὴν ἀφαιρουμένην τὴν ( φρουροῦσαν τὴν ψυχὴν χάριν καὶ ἔρημον καταλιμπάνουσαν τὸν ἀγνώμονα νοῦν.","english":"Every man, then, who loves God and is virtuous, having in a gnostic manner, like Hezekiah, girded himself against the power of the demons—if some assault of evil spirits should come upon him, wrestling invisibly against him in his mind, and through prayer he should receive an angel sent to him from God—I mean a word of wisdom greater than himself—and having utterly crushed and scattered the army of the devil, he should not ascribe the cause of such victory and salvation to God, but rather dedicate the whole victory to himself, such a man has not repaid God according to His recompense, not having matched the abundance of his thanksgiving to the greatness of the salvation, nor measured his own disposition against the beneficence of the one who saved him—for recompense is the disposition of the one saved, measured out in works toward the one who saved him—but he lifted up his heart, being magnanimous over the gifts he received as though he had not received them. Such a man justly receives the wrath that comes upon him, God permitting the devil to be joined with him in thought and to shake the ways of virtue pertaining to practice and to obscure the clear words of knowledge pertaining to contemplation, so that, having learned his own weakness, he may recognize the only power that subdues the passions within us, and being humbled may repent, casting off the bulk of presumption, and may propitiate God and turn away the wrath that comes upon those who do not repent—the wrath that removes the grace guarding the soul and leaves the ungrateful mind desolate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"Ἡμέρας δὲ τοῦ βασιλέως Ἐζεκίου τυχὸν προσηγόρευσεν ἡ Γραφὴ τοὺς διαφόρους φωτισμούς, οὓς δέχεται πᾶς εὐσεβὴς καὶ φιλόθεος νοῦς, ἐπιβάλλων τῇ θεωρίᾳ τῶν γεγονότων πρὸς κατανόησιν τῆς διὰ πάντων ποικίλως μηνυομένης σοφίας· οἷς ἕως ἡ πρᾶξις καὶ ἡ θεωρία ῥυθμίζεται, στέρησις ἀρετῆς καὶ γνώσεως αὐταῖς οὐ πέφυκε γίνεσθαι, τοῦ ἡλίου τῆς δικαιοσύνης ἐν τῷ τοιούτῳ νοῖ διὰ τῆς ἰδίας ἀνατολῆς τὰς τοιαύτας ἡμέρας δημιουργοῦντος. ΣΧΟΛΙΑ\n\n1. Ὅτι τόν ἐπαιρόμενον ἐπί πράξει, παθῶν ἀτιμία διαδέχεται· τόν δέ ἐπί γνώσει ὑψούμενον, περί τήν ἀληθῆ θεωρίαν πταίειν ἡ δικαία κρίσις συγχωρεῖ. 2. Ὅρον καί νόμον ἐνυπάρχοντα θείως τοῖς οὖσι λέγει, τήν τῶν ὄντων συνεκτικήν πρόνοιαν, κατά κρίσιν δικαίαν τῇ σπάνει τῶν ἀγαθῶν παιδεύουσαν πρός εὐγνωμοσύνην, τούς ἐπί τῇ ἀφθονίᾳ τῶν ἀγαθῶν, πρός τόν αὐτῆς χορηγόν φανέντας ἀγνώμονας· διά τῶν ἐναντίων αὐτούς πρός συναίσθησιν ἄγουσαν τῆς τοῦ χαριζομένου τά καλά διαγνώσεως· ἡ ἐπ᾿ ἀρετῇ γάρ καί γνώσει οἴησις ἀπαιδαγώγητος μένουσα, τό τῆς ὑπερηφανίας γεννᾷν πέφυκε νόσημα, τό τήν ἀντικειμένην τῷ Θεῷ φέρον διάθεσιν.","english":"The Scripture has perhaps called the days of King Hezekiah the various illuminations that every pious and God-loving mind receives, applying itself to the contemplation of created things for the understanding of the wisdom variously signified through all things; and for such a mind, as long as practice and contemplation are duly ordered, deprivation of virtue and knowledge does not naturally occur, since the Sun of righteousness creates such days in such a mind through His own rising. SCHOLIA\n\n1. That the one who exalts himself on account of practice is succeeded by the dishonor of passions; but the one who is lifted up on account of knowledge, just judgment permits to stumble in true contemplation. 2. He speaks of the boundary and law that divinely inheres in existing things, meaning the providence that holds together all things, which by just judgment, through the scarcity of goods, disciplines toward gratitude those who, in the abundance of goods, have shown themselves ungrateful to its own provider; leading them through opposites to a perception of the discernment of the One who grants good things. For presumption based on virtue and knowledge, remaining undisciplined, naturally gives birth to the disease of pride, which brings with it a disposition opposed to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"3. Ὁ τήν ἀπειρίαν φησίν ἀρετῆς διαγνούς, οὐδέποτε τοῦ κατ᾿ αὐτήν παύεται δρόμου, ἵνα μή ζημιωθῇ αὐτήν τῆς ἀρετῆς τήν ἀρχήν καί τό τέλος, τόν Θεόν λέγω, περί ἑαυτόν στήσας τήν κίνησιν τῆς ἐφέσεως· καί λάθῃ νομίζων ἐπειλῆφθαι τῆς τελειότητος, ὑπομένων τοῦ ἀληθῶς ὄντος τήν ἔκπτωσιν· πρός ὅπερ ἐπείγεται πᾶσα σπουδαίου κίνησις.\n\n( 4. Ὅτι πρός ἀσέβειαν, φησίν, πρανής καθέστηκεν ὁδός, ἡ περί τήν ζημίαν τῶν ἀρετῶν ἀναισθησία. Ὁ γάρ ἐθίσας ἑαυτόν διά τάς ἡδονάς τῆς σαρκός Θεοῦ παρακούειν, καί αὐτόν ἀρνήσεται τόν Θεόν καλούσης προφάσεως, Θεοῦ τήν τῆς σαρκός ζωήν προτιμῶν, ἧς καί μόνας τάς ἡδονάς τῶν θείων κρείττους ἔσχηκε θελημάτων.\n\n5. Ὑποκείμενον λέγει τόν νοῦν, ὡς ἀρετῆς καί γνώσεως δεκτικόν· ἐν ὑποκειμένῳ δέ, τήν πρᾶξιν καί τήν θεωρίαν, αἵτινες πρός τόν νοῦν συμβεβηκότων λόγον ἐπέχουσιν· διὸ κατά πάντα τρόπον καί συμπάσχουσι πάσχοντι, τήν αὐτοῦ ποιάν κίνησιν ἀρχάς τῆς οἰκείας ἀλλοιώσεως ἔχουσαι. 6. Τά ἔμφυτα πάθη τοῦ σώματος λόγῳ μέν κυβερνώμενα οὐκ ἔχει διαβολήν· κινούμενα δέ τούτου χωρίς φέρει διαβολήν. Τούτων οὖν λέγει γίνεσθαι δεῖν τήν ἀποβολήν, ὧν ἔμφυτος μέν ἡ κίνησις, παρά φύσιν δέ γίνεται πολλάκις ἡ χρῆσις, λόγῳ μή κυβερνωμένη.","english":"3. He who has recognized his inexperience of virtue never ceases from the course that leads to it, lest he be deprived of virtue's beginning and end—I mean God—by having set the motion of his desire around himself, and lest he unknowingly think he has attained perfection while enduring the fall from what truly is, toward which every earnest man's motion hastens.\n\n(4. He says that the road to impiety is steep, namely the insensitivity concerning the loss of virtues. For he who has accustomed himself through the pleasures of the flesh to disobey God will also deny God himself when an occasion calls for it, preferring the life of the flesh to God, whose pleasures alone he has held to be greater than the divine wills.\n\n5. He calls the intellect the subject, as being receptive of virtue and knowledge; and in the subject are practice and contemplation, which hold the place of accidents in relation to the intellect; therefore in every way they also suffer together with it when it suffers, having the particular motion of the intellect as the beginnings of their own alteration. 6. The natural passions of the body, when governed by reason, carry no blame; but when moved without it, they bring blame. He says, then, that there must be a casting off of those whose motion is natural, but whose use often becomes contrary to nature, not being governed by reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"7. Ὀργή σωτήριός ἐστιν, ἡ πρός τό πολεμεῖσθαι τὸν ὑψηλόφρονα νοῦν τοῖς πάθεσιν ὑπό τῶν δαιμόνων θεία συγχώρησις· ἵνα γνῷ πάσχων ἀτίμως ἐπ᾿ ἀρεταῖς μεγαλαυχούμενος, τίς ὁ τούτων ὑπάρχει δοτήρ· ἤ γένηται τῶν ἀλλοτρίων γυμνός, ἅπερ ὡς μή λαβών ἔχειν ἐνόμιζεν.\n\n8. Πρᾶξιν λέγει καί θεωρίαν κατά τόν τῆς ἀναγωγῆς λόγον, τήν Ἰουδαίαν καί τήν Ἱερουσαλήμ.\n\n9. Ἥλιος δικαιοσύνης ὁ Κύριος καί Θεός, καί τῶν ὅλων Σωτήρ Χριστός Ἰησοῦς.\n\nΝΓ (53). ΠΕΡΙ ΤΟΥ \"ΚΑΙ ΕΘΑΨΑΝ ΑΥΤΟΝ ΕΝ ΑΝΑΒΑΣΕΙ ΤΑΦΩΝ ΥΙΩΝ ΔΑΒΙΔ\". 53. ΕΡΩΤΗΣΙΣ ΝΓ' Πάλιν περὶ Ἐζεκίου φησί· καὶ ἔθαψαν αὐτὸν ἐν ἀναβάσει τάφων υἱῶν Δαβίδ, καὶ δόξαν καὶ τιμὴν ἔδωκαν αὐτῷ ἐν τῷ ( θανάτῳ αὐτοῦ πᾶς Ἰούδα καὶ οἱ κατοικοῦντες Ἱερουσαλήμ. Τί ἐστι τὸ ἐν ἀναβάσει τάφων υἱῶν Δαβὶδ καὶ τὰ ἑξῆς; Ἀπόκρισις.\n\nΔαβίδ ἐστι νοητὸς ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός, ὁ λίθος ὃν ἐξουδένωσαν ἀποδοκιμάσαντες οἱ οἰκοδομοῦντες ἱερεῖς τῶν Ἰουδαίων καὶ ἄρχοντες, ὁ γενόμενος εἰς κεφαλὴν γωνίας, τουτέστι τῆς Ἐκκλησίας. Γωνία γάρ ἐστιν ἡ Ἐκκλησία κατὰ τὴν Γραφήν. Ὡς γὰρ ἡ γωνία δύο τοίχων ἕνωσις γίνεται, πρὸς ἀλλήλους αὐτοὺς διασφίγγουσα πρὸς ἀδιάλυτον συνοχήν, οὕτω καὶ ἡ ἁγία Ἐκκλησία τῶν δύο λαῶν γέγονεν ἕνωσις, τοὺς ἐξ ἐθνῶν καὶ Ἰουδαίων καθ᾽ ἕνα πίστεως λόγον ἀλλήλοις συνδέουσα καὶ πρὸς μίαν ἐνδιασφίγγουσα σύμπνοιαν, ἧς ἀκρογωνιαῖος λίθος ἐστὶν ὁ","english":"7. Saving anger is the divine concession by which the high-minded mind is permitted by the demons to be warred against by the passions, so that, suffering dishonorably while vaunting himself in virtues, he may learn who is the giver of these; or that he may become stripped of the things belonging to others, which he thought he possessed as though he had not received them.\n\n8. He calls Judah and Jerusalem action and contemplation according to the principle of spiritual ascent.\n\n9. The Lord and God is the Sun of righteousness, and Christ Jesus is the Savior of all things.\n\n53. CONCERNING \"AND THEY BURIED HIM IN THE ASCENT OF THE TOMBS OF THE SONS OF DAVID.\" 53. QUESTION 53. Again he says concerning Hezekiah: \"And they buried him in the ascent of the tombs of the sons of David, and all Judah and the inhabitants of Jerusalem gave him glory and honor in his death.\" What is \"in the ascent of the tombs of the sons of David,\" and what follows? Answer.\n\nDavid is, in the spiritual sense, our Lord Jesus Christ, the stone which the builders—the priests and rulers of the Jews—rejected after examining it, which became the head of the corner, that is, of the Church. For the Church is a corner according to the Scripture. For just as the corner becomes the union of two walls, binding them together into an indissoluble cohesion, so also the holy Church has become the union of the two peoples, binding together those from the nations and the Jews by one principle of faith and joining them into one harmony, of which the cornerstone is the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"Χριστός, ὡς κεφαλὴ τοῦ παντὸς σώματος, Ἐξουδένωσις γὰρ ἑρμηνευόμενον δηλοῖ τοῦ Δαβὶδ τὸ ὄνομα, ὅς ἐστιν ὁ τοῦ Θεοῦ Λόγος καὶ Υἱός, ὁ δι᾽ ἐμὲ τὴν δουλικὴν μορφὴν ὑποδὺς καὶ γενόμενος ὄνειδος ἀνθρώπων ἀπιστούντων τῇ ἀληθείᾳ καὶ ἐξουδένωμα λαοῦ πλήρους ἁμαρτιῶν, ὁ ποιμὴν ὁ καλὸς ὁ τιθεὶς τὴν ψυχὴν ὑπὲρ ἡμῶν τῶν προβάτων, ὁ ἀποκτείνας τὸν λέοντα καὶ τὴν ἄρκον, τὸν θυμὸν λέγω καὶ τὴν ἐπιθυμίαν ἐξηλώσας τῆς φύσεως, τὰ σπαράττοντα τῆς ἐν ἡμῖν κατὰ τὸν λόγον θείας εἰκόνος τὴν μορφήν, ὁ πυρράκης, διὰ τὸ πάθημα τοῦ θανάτου, μετὰ κάλλους ὀφθαλμῶν, τουτέστι μετὰ δόξης τῶν κατὰ πρόνοιαν καὶ κρίσιν ὑψηλοτέρων λόγωνὀφθαλμοὶ γὰρ τοῦ Λόγου ἡ κρίσις ἂν εἴη καὶ ἡ πρόνοια, δι᾽ ὧν καὶ πάσχων ὑπὲρ ἡμῶν ποιεῖται τοῦ παντὸς τὴν ἐπισκοπήν, ὁ τοῦ νοητοῦ Γολιὰθ καὶ ὑπερηφάνου, φημὶ δὲ τοῦ διαβόλου, σφαγεύς, τοῦ πεντάπηχυν ἔχοντος τὴν ἡλικίαν διὰ ( τὴν ἐμπάθειαν τῆς ἐν ἡμῖν πενταπλῆς αἰσθήσεωςἐπὶ τοσοῦτον γὰρ ἔχει τὸ μέγεθος τῆς κατὰ κακίαν ἡλικίας ὑψούμενον ὁ διάβολος, ἐφ᾽ ὅσον τοῖς αἰσθητοῖς ἐμπαθῶς ἐν ἡμῖν ἡ τῆς αἰσθήσεως ἐπεκτείνεται δύναμις, ὁ βασιλεὺς τοῦ ἀληθινοῦ Ἰσραὴλ καὶ ὁρῶντος Θεόν, κἂν Σαούλ, ὁ παλαιὸς κατὰ τὸν νόμον λαός, μαίνεται φθόνῳ διὰ τὴν ἀπιστίαν τηκόμενοςοὐ φέρει γὰρ τῆς προσκαίρου δόξης τὴν στέρησιν, οὖ ἀφαιρεῖται τὸ δόρυ καὶ τοῦ ὕδατος τὸν φακὸν Δαβὶδ ὁ ἐμὸς βασιλεὺς καὶ διωκόμενος, τουτέστι τὸ κράτος τῆς πρακτικῆς ἀρετῆς καὶ τὴν χάριν τῆς γνωστικῆς θεωρίας (κἂν πάλιν ταῦτα κιχρῶν δίδωσι τοῖς πρὸς αὐτὸν κατὰ τὴν πίστιν διαβαίνουσι διὰ τοὺς ἐξ Ἰουδαίων μέλλοντας κληρονομεῖν","english":"Christ, as the head of the whole body. For the name of David, when interpreted, means \"Despisement,\" who is the Word and Son of God, who for my sake put on the form of a servant and became a reproach of men who disbelieve the truth and a despisement of a people full of sins, the good shepherd who lays down his life for us the sheep, who killed the lion and the bear—I mean the anger and the desire—having despoiled them from nature, the things that tear apart the form of the divine image in us according to the reason, the ruddy one, through the suffering of death, with beauty of eyes, that is, with the glory of the higher reasons according to providence and judgment; for the eyes of the Word would be judgment and providence, through which even in suffering for us he makes his visitation of the whole, the slayer of the noetic and proud Goliath—I mean the devil—who has his stature of five cubits because of the passionateness of the fivefold senses in us; for the devil has his greatness of stature in evil exalted to the extent that the power of sense in us is passionately extended to sensible things, the king of the true Israel and of him who sees God, even if Saul, the old people according to the law, rages, consumed by envy through unbelief; for he does not bear the deprivation of temporary glory, whose spear and whose water-flask David my king is deprived of and is pursued—that is, the strength of practical virtue and the grace of gnostic contemplation (and even again, lending these, he gives them to those who pass over to him in faith, because of those from the Jews who are about to inherit","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":263,"ref":"p263","source":"σωτηρίαν, δεχομένους τῆς βασιλείας τὸ κήρυγμα), οὗπερ πάλιν ἐν τῷ σπηλαίῳ πρὸς τὴν τῶν περιττωμάτων ἀποβολὴν καθημένου τὸ τῆς διπλοΐδος ἀφαιρεῖται πτερύγιον, τουτέστι τὸ ὕψος τῆς κατὰ τὴν ἠθικὴν φιλοσοφίαν εὐσχημοσύνης ἢ τὸ ἐν νοήμασιν ὑψηλὸν τῆς τῶν νομικῶν συμβόλων καὶ αἰνιγμάτων περιβολῆς, οὐκ ἄξιον οὔτε μὴν δίκαιον κρίνας εἰς φθορὰν τῇ ἀποχρήσει τὸν ὡς ἐν σπηλαίῳ τῷ αἰῶνι τούτῳ ἢ τῷ σκοτεινῷ τοῦ νόμου γράμματι καθήμενον λαὸν τῶν Ἰουδαίων, τὸν γήϊνον ὄντως καὶ φιλοσώματον καὶ τῇ φθορᾷ τῶν παρερχομένων περιγράφοντα τὰς θείας τῶν ἀφθάρτων ἐπαγγελίας, ἔχειν τῆς μυστικῆς τῶν νομικῶν διαταγμάτων, καθάπερ διπλοΐδος πτερύγιον, τὴν νοουμένην εὐπρέπειαν. Οὗτός ἐστι Δαβὶδ ὁ νοητός, ὁ ἀληθινὸς ποιμὴν καὶ βασιλεὺς καὶ τῶν ἀντικειμένων ἀναιρέτης δυνάμεων, ποιμὴν μὲν τῶν ἔτι τὴν πρακτικὴν μετερχομένων φιλοσοφίαν καὶ πόας δίκην νεμομένων τὴν φυσικὴν θεωρίαν, βασιλεὺς δὲ τῶν νόμοις καὶ λόγοις πνευματικοῖς ἀνακαινισάντων πρὸς τὸ ἀρχέτυπον τῆς δοθείσης εἰκόνος τὸ κάλλος καὶ αὐτῷ τῷ μεγάλῳ βασιλεῖ ( τῶν αἰώνων ἀμέσως κατὰ νοῦν παρισταμένων καὶ τὸ ἀπρόσιτον κάλλος, ὡς θέμις εἰπεῖν, ἐσοπτριζομένων.","english":"...salvation, receiving the proclamation of the kingdom), whose fringe of the cloak is again taken away in the cave as he sits for the casting out of refuse—that is, the height of the dignity belonging to ethical philosophy, or the lofty eminence in thoughts of the covering of the legal symbols and riddles—judging it neither worthy nor indeed just that the people of the Jews, who sit as in a cave in this age or in the dark letter of the law, being truly earthly and body-loving and circumscribing the divine promises of incorruptible things by the corruption of things that pass away, should have the mystical beauty of the legal ordinances, as it were the fringe of a cloak, understood in a worthy manner. This is the David perceived by the mind, the true shepherd and king and destroyer of the opposing powers—a shepherd of those who still pursue the practical philosophy and feed like grass on natural contemplation, but a king of those who by spiritual laws and words have renewed the beauty of the given image to its archetype, and who, with the great King himself directly present to the mind of the ages and, as it is right to say, beholding the inaccessible beauty as in a mirror.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"Υἱοὶ μὲν οὖν τούτου τοῦ Δαβὶδ τυγχάνουσι πάντες οἱ ἀπὸ τοῦ αἰῶνος ἅγιοι, ἐξ αὐτοῦ γεννηθέντες ἐν Πνεύματι. Τάφοι δὲ τούτων τῶν υἱῶν εἰσιν αἱ μνῆμαι τῆς κατὰ Θεὸν αὐτῶν ἐπὶ γῆς πολιτείας. Ἀνάβασις δὲ τούτων τῶν τάφων ἐστὶ τὸ ὕψος τῆς αὐτῶν περὶ Θεὸν γνώσεως καὶ ἀγάπης, ἔνθα πᾶς Ἰούδα καὶ οἱ κατοικοῦντες Ἱερουσαλὴμ θάπτουσι, ἐνιδρύοντες ἐν τῷ κατ᾽ ἀξίαν τόπῳ τῆς μακαρίας μονῆς οἵ τε κατὰ πρᾶξιν τρόποι καὶ οἱ τὴν ἀληθῆ θεωρίαν οἰκοῦντες λόγοι τῆς γνώσεως, τὸν τοῖς οὖσιν ἅπασιν ἐπαινετῶς ἀποθανόντα νοῦν, τοῖς μὲν αἰσθητοῖς τῇ ἀποθέσει τῆς κατ᾽ αἴσθησιν ἐνεργείας, τοῖς δὲ νοητοῖς τῇ τῆς νοερᾶς ἀποπαύσει κινήσεως. Τὸν τοίνυν Ἐζεκίαν, κράτος Θεοῦ ἑρμηνευόμενον, ὡς νοῦν κραταιὸν περὶ πρᾶξιν καὶ περὶ γνῶσιν λαμπρότατον, θάπτουσιν ἀποθανόντα, τουτέστι πάντων τῶν ὄντων κατὰ τὴν γνώμην ἀπογενόμενον καὶ πρὸς τὸν ὑπὲρ τὰ ὄντα γενόμενον, πᾶς Ἰούδα καὶ οἱ κατοικοῦντες Ἱερουσαλήμ, ἡ κατ᾽ ἀρετὴν πρᾶξις αὐτοῦ δηλονότι καὶ ἡ κατὰ τὴν γνῶσιν ἀληθὴς θεωρία, ἐν ἀναβάσει τάφων υἱῶν Δαβίδ, ἐν τῷ ὕψει λέγω","english":"All the saints from the beginning of the age are therefore sons of this David, born of him in the Spirit. The tombs of these sons are the memorials of their life lived on earth according to God. The ascent of these tombs is the height of their knowledge of and love for God, where all Judah and those who dwell in Jerusalem bury, establishing in the place corresponding to their worth of the blessed dwelling both the modes of action and the words of knowledge that inhabit true contemplation, the mind that has died praiseworthily to all existing things—to sensible things by the setting aside of sensible activity, and to intelligible things by the cessation of intelligible motion. Therefore Hezekiah, interpreted as \"strength of God,\" as a mighty mind most radiant in action and in knowledge, all Judah and those who dwell in Jerusalem bury when he has died—that is, when he has departed in intention from all existing things and has come to be toward what is beyond existing things—namely, his action according to virtue and his true contemplation according to knowledge, in the ascent of the tombs of the sons of David, I mean in the height","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"τῆς τῶν ἀπ᾽ αἰῶνος ἁγίων μνήμης, δεδωκότες αὐτῷ δόξαν καὶ τιμήν, δόξαν μὲν ὡς πάντων ὑπεράνω κατὰ τὴν νοερὰν γνῶσιν τῶν ἐν τοῖς οὖσι λόγων, τιμὴν δὲ ὡς πάντων γενομένῳ παθῶν καθαρῷ καὶ τῶν ἐν τοῖς οὖσι φυσικῶν νόμων ἀνεύθυνον κατὰ τὴν αἴσθησιν κτησαμένῳ τὴν κίνησιν.\n\nΤυχὸν δέ τις τῶν σφόδρα φιλοκάλων ἐρεῖ φιλοτιμούμενος δόξαν μὲν εἶναι τὸ ἀκρότατον κατ᾽ εἰκόνα κάλλος, τιμὴν δὲ τὸ καθ᾽ ὁμοίωσιν ἀπαράλλακτον μίμημα· τὸ μὲν γὰρ λόγων πνευματικῶν ἀληθὴς πέφυκε ποιεῖν θεωρία, τὸ δὲ πρᾶξις ἐντολῶν ἀκριβὴς καὶ ἀνόθευτος· ἃς ὁ μέγας ἐσχηκὼς Ἐζεκίας ἐν ἀναβάσει ( τάφων υἱῶν Δαβὶδ ἐτάφη, ὡς ἂν εἴ τις ἐπὶ τὸ σαφέστερον λαβὼν εἴποι τὸ ῥητόν, ἀντὶ τοῦ ἔθαψαν αὐτὸν ἐν ἀναβάσει τάφων υἱῶν Δαβίδ, καὶ ἔθηκαν τὴν μνήμην Ἐζεκίου ἐν τῷ ὕψει τῆς μνήμης τῶν ἀπ᾽ αἰῶνος ἁγίων.\n\nΣκοπήσωμεν δὲ ὡς οὐκ εἴρηται ἐν τάφοις Δαβὶδ ἢ ἐν ἀναβάσει τάφων Δαβίδ· ἀσύγκριτος γὰρ τοῖς οὖσιν, οὐκ ἀνθρώποις μόνον, ἀλλὰ καὶ ἀγγέλοις, καὶ παντελῶς ἀχώρητος καὶ αὐτὸς ὁ τοῦ Κυρίου κατὰ σάρκα λόγος καὶ ὁ τοῦ βίου τρόπος, μὴ ὅτι γε τῆς ἀπείρου θεότητος αὐτοῦ ἡ ἀνέφικτος ἔννοια. Οὐκοῦν ἀγαπητὸν παντὶ τῷ καὶ λίαν ἐπῃσθημένῳ μεγαλειότητος τὸ κἂν ἐν τάφοις υἱῶν Δαβίδ, ἢ τὸ κράτιστον ἐν ἀναβάσει τάφων υἱῶν Δαβίδ. Ἐν γὰρ τάφοις Δαβὶδ οὐδεὶς φέρεται τῇ Γραφῇ τεθαμμένος, μὴ ὅτι ἐν ἀναβάσει τάφων Δαβίδ· τοῦ γὰρ Κυρίου καὶ Θεοῦ καὶ Σωτῆρος ἡμῶν ἀσύγκριτος, ὡς ἔφην, κατὰ πάντα καὶ λόγον καὶ τρόπον ὁ κατὰ σάρκα βίος.","english":"...of the memory of the saints from the beginning of the age, having given him glory and honor—glory, as being above all things according to the intellectual knowledge of the principles (logoi) in created things; honor, as having become pure from all passions and having acquired motion free of blame according to sense perception with respect to the natural laws in created things.\n\nPerhaps one of those exceedingly fond of the good will say, in a spirit of generous rivalry, that glory is the highest beauty according to the image, and honor is the unvarying imitation according to the likeness; for the one is by nature the true contemplation of spiritual principles, and the other is the precise and unadulterated practice of the commandments. These Hezekiah the Great possessed, and was buried \"in the ascent of the tombs of the sons of David\"—as one might put the saying more clearly: instead of \"they buried him in the ascent of the tombs of the sons of David, and they placed the memory of Hezekiah in the height of the memory of the saints from the beginning of the age.\"\n\nLet us consider that it is not said \"in the tombs of David\" or \"in the ascent of the tombs of David\"; for incomparable to created things—not to men only, but to angels as well—and utterly beyond containment is the Word of the Lord according to the flesh, and His manner of life, not to mention the unattainable conception of His infinite divinity. Therefore it is a desirable thing for everyone who has even strongly perceived His majesty—at least to be \"in the tombs of the sons of David,\" or, at best, \"in the ascent of the tombs of the sons of David.\" For no one is recorded in Scripture as buried in the tombs of David, much less in the ascent of the tombs of David; for the life according to the flesh of our Lord and God and Savior is, as I said, incomparable in every principle and manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"Φησὶ γὰρ ἐκάλυψεν οὐρανοὺς ἡ ἀρετὴ αὐτοῦ, τουτέστι καὶ αὐτὴ ἡ κατὰ ἄνθρωπον διὰ σαρκὸς τοῦ Κυρίου δικαιοσύνη καὶ τὰς ἄνω δυνάμεις ἐκάλυψε τῇ ὑπερβολῇ τῆς ἐν πᾶσι κατὰ δικαιοσύνην ὑπεροχῆς. Οὐ γὰρ ἦν ψιλὸς ἄνθρωπος, ἀλλὰ Θεὸς ἐνανθρωπήσας πρὸς τὸ καινίσαι δι᾽ ἑαυτοῦ καὶ ἐν ἑαυτῷ τὴν παλαιωθεῖσαν ὑφ᾽ ἑαυτῆς τῶν ἀνθρώπων φύσιν καὶ ποιῆσαι θείας κοινωνὸν φύσεως, ἀποθεμένην δηλαδὴ πᾶσαν φθορὰν καὶ ἀλλοίωσιν, δι᾽ ὧν, ὁμοιωθεῖσα τοῖς κτήνεσι, πλεονεκτοῦσαν τὸν λόγον εἶχε τὴν αἴσθησιν. Αὐτῷ ἡ δόξα εἰς τοὺς αἰῶνας· ἀμήν.\n\nΣΧΟΛΙΑ 1. Πεντάπηχύς ἐστιν ὁ διάβολος, φησί, διά τάς αἰσθήσεις. ( Τούτων γάρ χωρίς προκοπήν οὐ δέχεται τῆς καθ᾿ ἁμαρτίαν αὐξήσεως, ἡ περί ψυχήν τῆς αὐτοῦ κακίας ἀλόγιστος κίνησις.\n\n2. Τό δόρυ μέν τοῦ κατ᾿ ἀρετήν ἐστι κράτους σύμβολον φησίν· ὁ δέ φακός τοῦ ὕδατος, τοῦ κατά τήν γνῶσιν ὑπάρχει μυστηρίου τεκμήριον. 3. Σπήλαιον λέγει τόν κόσμον τοῦτον, καί τό γράμμα τό νομικόν· τόν δέ Σαούλ εἶναι, τόν λαόν τῶν Ἰουδαίων, ὧν ὁ νοῦς τοῦ θείου τῶν νοητῶν ἀπονεύσας φωτός, τῷ σκότει τῶν αἰσθητῶν καί τῇ σκιᾷ τοῦ γράμματος συγκαθέζεται, πρός γένεσιν φθορᾶς τήν κτίσιν τοῦ Θεοῦ καί τόν νόμον ποιούμενος. Ὁ γάρ μόνῳ τῷ γράμματι, καί ταῖς ἐπιφανείαις τῶν αἰσθητῶν τάς ἀθανάτους περιγράφων ἐπαγγελίας, τῆ φθορᾷ καθάπερ βρώματι κατάλληλον ποιεῖται τήν ἔκκρισιν, ἐκ τοῦ τέλους τήν ἀρχήν τῆς οἰκείας περί Θεοῦ δόξης δεικνύς. Τήν διπλοΐδα δέ λέγει, τήν περιβολήν τῶν νομικῶν αἰνιγμάτων.","english":"For he says, His virtue covered the heavens—that is, the very righteousness according to man, through the flesh of the Lord, also covered the powers above by the excess of its preeminence in all things according to righteousness. For he was not a mere man, but God become man, in order to renew through himself and in himself the nature of men grown old by itself, and to make it a partaker of the divine nature, having laid aside all corruption and alteration, through which, having been made like the cattle, it had sense prevailing over reason. To him be the glory unto the ages; amen.\n\nScholia 1. The devil is five cubits tall, he says, on account of the senses. (For without these, the irrational motion of his wickedness concerning the soul does not admit advancement of growth according to sin.\n\n2. The spear, he says, is a symbol of the strength according to virtue; and the torch is a token of the mystery of the water, of that which is according to knowledge. 3. He calls this world a cave, and the letter of the law; and Saul to be the people of the Jews, whose mind, having turned away from the divine light of things intelligible, sits down with the darkness of things sensible and the shadow of the letter, making the creation of God and the law a means to the generation of corruption. For he who circumscribes the immortal promises by the letter alone and by the appearances of things sensible, makes his excrement suitable as food for corruption, showing the beginning of his own opinion concerning God from the end. And the double cloak, he says, is the covering of the legal enigmas.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"Τό δέ πτερύγιον αὐτῆς, τό κατ᾿ ἐξοχήν ἐν νοήμασιν ὑψηλόν τῆς πνευματικῆς θεωρίας, περικοπτόμενον τῶν πρός μόνην τήν αἴσθησιν τήν ἁγίαν ἐκδεχομένων Γραφήν.\n\n4. Ὅτι ποιμήν, ὁ Κύριος λέγεται τῶν διά τῆς φυσικῆς θεωρίας πρός τήν ἄνω μάνδραν ὁδηγουμένων· βασιλεύς δέ τῶν ὑποταγέντων τῷ νόμῳ τοῦ Πνεύματος, καί τῷ θρόνῳ τῆς χάριτος Θεοῦ διά τῆς κατά τήν ἀμερῆ γνῶσιν τῶν νοός ἁπλῆς προσβολῆς παρισταμένων.\n\n5. Τούς κατ᾿ ἀρετήν τῆς πράξεως τρόπους λέγει, τούς οἰκοῦντας τήν Ἰουδαίαν· τούς δέ κατά τήν θεωρίαν λόγους τῆς γνώσεως, λέγει τούς οἰκοῦντας τήν Ἱερουσαλήμ.\n\n6. Νοῦ λέγει θάνατον ἐπαινούμενον, τήν πρός πάντα τά ὄντα γνωμικήν ἀπογένεσιν, μεθ᾿ ἥν τήν θείαν χάριτι ζωήν ὑποδέχεσθαι πέφυκεν, ἀντί τῶν ἄλλων τόν αἴτιον τῶν ὄντων ἀνεννοήτως ἀπολαβών. 7. Δόξαν λέγει τήν ἀόριστον γνῶσιν, καί μηδενί περατουμένην λόγῳ· τιμήν δέ, τήν κατ᾿ ἀρετήν πρός τήν φύσιν τῆς γνώμης ἀκάθεκτον κίνησιν. ( 8. Ἡ ἄληστος γνῶσις, ἀόριστον, φησίν, ἔχουσα περί τήν θείαν ἀπειρίαν, τήν κατά νοῦν ὑπέρ νόησιν κίνησιν, εἰκονίζει διά τῆς ἀοριστίας τήν ὑπεράπειρον δόξαν τῆς ἀληθείας. Ἡ δέ τῆς κατά τήν πρόνοιαν σοφῆς ἀγαθότητος αὐθαίρετος μίμησις, τιμήν φέρει, τήν πρός τόν Θεόν τοῦ νοῦ κατά τήν διάθεσιν ἀρίδηλον, ὡς ἔστι δυνατόν, ἐξομοίωσιν.","english":"Its wing—the preeminent height in thoughts of spiritual contemplation—is cut off from those who receive the Holy Scripture according to sense alone.\n\n4. That the Lord is called Shepherd of those guided through natural contemplation to the fold above; and King of those subjected to the law of the Spirit, and who stand before the throne of the grace of God through the undivided knowledge of the mind's simple contact.\n\n5. He calls the ways of practice according to virtue those who dwell in Judea; and the words of knowledge according to contemplation he calls those who dwell in Jerusalem.\n\n6. He calls the praised death of the mind the deliberate turning away from all things that exist, after which it is naturally disposed to receive the divine life by grace, having incomprehensibly received in place of all else the Cause of all things. 7. He calls glory the undefined knowledge, bounded by no principle; and honor, the unrestrained movement of the will according to virtue toward nature. 8. The unerring knowledge, he says, having an undefined character concerning the divine infinity—the movement of the mind beyond thought—images through its indefiniteness the transcendent glory of the truth. And the voluntary imitation of the goodness wise in providence brings honor—the mind's clear likeness, as far as is possible, to God according to disposition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"9. Κατά τήν ἀναγωγήν τόν Δαβίδ εἶναί φησι τόν Χριστόν· τήν δέ ταφήν αὐτοῦ, τήν ἐν δικαιοσύνῃ μνήμην ἀσύγκριτον οὖσαν πάσῃ τῇ λογικῇ φύσει. Οὐ γάρ τοῖς κατά φύσιν τῆς σαρκός νόμοις τήν δικαιοσύνην ἐμέτρησε γενόμενος ἄνθρωπος ὁ τοῦ Θεοῦ Λόγος· ἀλλά τήν ὡς Θεῷ φυσικῶς προσοῦσαν αὐτῷ δικαιοσύνην ἐνήργησε διά σαρκός, φυσικῆς ἐνεργείας οὐκ ἀμοιρούσης. ος Τόμος Γ... συνέχεια... ΠΡΟΣ ΘΑΛΑΣΣΙΟΝ * ΝΔ (54). ΠΕΡΙ ΤΟΥ ΖΟΡΟΒΑΒΕΛ ΚΑΙ ΤΗΣ ΑΥΤΟΥ ΠΡΟΣΕΥΧΗΣ. ( 54. ΕΡΩΤΗΣΙΣ ΝΔ' Ἐν τῷ πρώτῳ Ἔσδρα γέγραπται περὶ τοῦ Ζοροβάβελ· Καὶ ὅτε ἐξῆλθεν ὁ νεανίσκος, ἄρας τὸ πρόσωπον εἰς τὸν οὐρανὸν ἐναντίον Ἱερουσαλήμ, εὐλόγησε τῷ βασιλεῖ τοῦ οὐρανοῦ λέγων· Παρὰ σοῦ ἡ νίκη, καὶ παρὰ σοῦ ἡ σοφία, καὶ σὴ ἡ δόξα, καὶ ἐγὼ σὸς οἰκέτης. Εὐλογητὸς εἶ, ὃς ἔδωκάς μοι σοφίαν· καὶ σοὶ ὁμολογῶ, Δέσποτα τῶν πατέρων, Τί σημαίνει τὸ ἄραι τὸ πρόσωπον εἰς τὸν οὐρανὸν ἐναντίον Ἱερουσαλὴμ καὶ τὰ ἑξῆς;\n\nἈπόκρισις.\n\nΖοροβάβελ κατὰ τὴν ἀκρίβειαν τῆς ἑβραΐδος καὶ δασεῖαν δέχεται καὶ ψιλὴν καὶ σύνθεσιν καὶ διαίρεσιν καὶ στιχισμόν.","english":"9. He says that according to the anagogical sense David is Christ; and his burial is the remembrance in righteousness that is incomparable to every rational nature. For the Word of God, having become man, did not measure righteousness by the natural laws of the flesh, but worked through the flesh the righteousness that belongs to him naturally as God, since natural activity is not without a share in it. From the same Tomos... continuation... TO THALASSIUS 54. CONCERNING ZERUBBABEL AND HIS PRAYER. (54. QUESTION 54. In the first book of Ezra it is written concerning Zerubbabel: And when the young man went out, lifting up his face to heaven before Jerusalem, he blessed the King of heaven, saying: From you is the victory, and from you is the wisdom, and yours is the glory, and I am your servant. Blessed are you, who have given me wisdom; and to you I confess, Master of the fathers. What does it mean to lift up the face to heaven before Jerusalem, and what follows?\n\nAnswer.\n\nZerubbabel, according to the exactness of the Hebrew, admits both a rough breathing and a smooth breathing, and both composition and division and stichometry.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"Καὶ δασυνόμενον μὲν τοῦτο τὸ ὄνομα δηλοῖ ‘σπορὰν συγχύσεως·’ ψιλούμενον δὲ ‘ἀνατολὴν συγχύσεως·’ συντιθέμενον δὲ ‘ἀνατολὴν ἐν συγχύσει·’ διαιρούμενον δὲ ‘ἀνατολὴν διασπορᾶς·’ στιχιζόμενον δὲ ‘αὐτὸς ἀνάπαυσις.’ Ζοροβάβελ οὖν ἐστι νοῦς φιλόσοφος, πρῶτον διὰ μετανοίας ἐν τῇ ‘συγχύσει’ τῆς τῶν παθῶν αἰχμαλωσίας κατὰ ‘δικαιοσύνην σπειρόμενος, δεύτερον, ἀνατολὴ συγχύσεως,’ φανερὰν ποιούμενος τῶν συγκεχυμένων παθῶν τὴν αἰσχύνην, τρίτον, ‘ἀνατολὴ ἐν συγχύσει,’ διδοὺς φωτισμὸν διὰ γνώσεως ἐν τῇ συγχύσει τῆς πρὸς τὰ αἰσθητὰ τῶν αἰσθήσεων ἐνεργείας καὶ ( οὐκ ἐῶν λόγου χωρὶς αὐτὰς προσβάλλειν τοῖς αἰσθητοῖς, τέταρτον, ‘ἀνατολὴ διασπορᾶς,’ παρέχων ταῖς Τό κείμενο προέρχεται ἀπό τήν πατρολογία τοῦ, σέ ἀντιπαράθεση μέ τό κείμενο τῶν ἐκδόσεων ʺΤΟ ΒΥΖΑΝΤΙΟΝʺ τῆς σειρᾶς ʺΓΡΗΓΟΡΙΟΣ Ο ΠΑΛΑΜΑΣʺ *\n\nΘεσσαλονίκη 1992, ΦΙΛΟΚΑΛΙΑ ΤΩΝ ΝΗΠΤΙΚΩΝ ΚΑΙ ΑΣΚΗΤΙΚΩΝ, τόμος Γ.\n\nδιασπαρείσαις περὶ τὰ αἰσθητὰ δυνάμεσι τῆς ψυχῆς ἔργων δικαιοσύνης ἀνατολήν, καθ᾽ ἣν ἡ μετὰ λόγου πρᾶξις συνέστηκεν οὐκ ἀμοιροῦσα γνωστικῆς θεωρίας, τῆς πρὸς τὰ νοητὰ ἐπαναγούσης τὰς διεσπαρμένας δυνάμεις, καὶ πέμπτον, ‘αὐτὸς ἀνάπαυσις,’ ὡς πᾶσαν ποιήσας εἰρήνην, καὶ συνάψας τὸ μὲν πρακτικὸν τῷ κατὰ φύσιν ἀγαθῷ, τὸ δὲ θεωρητικὸν τῇ κατὰ φύσιν ἀληθείᾳ. Πᾶσα γὰρ πρᾶξις(1) διὰ τὸ ἀγαθὸν γίνεσθαι πέφυκε, καὶ πᾶσα θεωρία τὴν γνῶσιν διὰ μόνην ἐπιζητεῖ τὴν ἀλήθειαν.","english":"And this name, when aspirated, means \"a sowing of confusion\"; when unaspirated, \"a rising of confusion\"; when compounded, \"a rising in confusion\"; when divided, \"a rising of dispersion\"; when divided into lines, \"he himself is rest.\" Zerubbabel, then, is the philosophical mind, first through repentance being sown in the \"confusion\" of the captivity of the passions according to \"righteousness\"; second, a \"rising of confusion,\" making manifest the shame of the confounded passions; third, a \"rising in confusion,\" giving illumination through knowledge in the confusion of the activity of the senses toward sensible things, and not allowing them to assail sensible things without reason; fourth, a \"rising of dispersion,\" providing to the powers of the soul that have been dispersed about sensible things a rising of works of righteousness, in which the practice accompanied by reason consists, not lacking gnostic contemplation, which leads back the dispersed powers to intelligible things; and fifth, \"he himself is rest,\" as having made all peace, and having joined the practical to the good according to nature, and the contemplative to the truth according to nature. For every practice is naturally disposed to come about for the sake of the good, and every contemplation seeks knowledge for the sake of truth alone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"Ὧν διανυσθέντων, οὐδὲν ἔσται τὸ σύνολον τὸ πλῆττον τῆς ψυχῆς τὸ πρακτικόν, οὔτε μὴν τὸ θεωρητικὸν αὐτῆς διὰ ξένων δριμύττον θεωρημάτων, παντὸς ἐπέκεινα γενομένης καὶ ὄντος καὶ νοουμένου, καὶ εἰς αὐτὸν εἰσδυσάσης τὸν Θεόν, τὸν μόνον ἀγαθὸν καὶ ἀληθινὸν καὶ ὑπὲρ πᾶσαν οὐσίαν ὄντα καὶ νόησιν. Ὁ τοιοῦτος ταῖς διαφόροις προκοπαῖς τῶν ἀρετῶν γενόμενος νοῦς, ὅταν ἐξέλθῃ μετὰ τὴν νίκην ἀπὸ Δαρείου τοῦ βασιλέως, τουτέστι τοῦ φυσικοῦ νόμου, δείξας αὐτῷ τῆς ἀγάπης καὶ τῆς ἀληθείας τὴν δύναμιν κατὰ(2) τὴν τῶν ἀρετῶν πρὸς τὰ πάθη σύγκρισιν, καὶ λάβῃ ψῆφον νομίμως, τὴν μὲν αὐτοῦ προβολὴν ἐπικυροῦσαν, τὰς δὲ τῶν ἄλλων ἀκυροῦσαν, διαγινώσκων πόθεν τῆς νίκης αὐτῷ γέγονεν ἡ χάρις, αἴρει τὸ πρόσωπον εἰς τὸν οὐρανὸν ἐναντίον Ἱερουσαλὴμ καὶ εὐλογεῖ τὸν βασιλέα τοῦ οὐρανοῦ.\n\nΠρόσωπον(3) οὖν ἐστι τοῦ τοιούτου νοὸς ἡ κατὰ τὸ κρυπτὸν τῆς ψυχῆς νοουμένη διάθεσις, ἐν ᾗ τῶν ἀρετῶν πάντες ὑπάρχουσιν οἱ χαρακτῆρες· ἣν αἴρει πρὸς τὸν οὐρανόν, τὸ ὕψος δηλαδὴ τῆς θεωρίας, ἐναντίον Ἱερουσαλήμ, τουτέστι τῆς κατὰ τὴν ἕξιν ἀπαθείας, ἢ πάλιν(4), εἰς τὸν οὐρανὸν ἐναντίον Ἱερουσαλήμ, τὸ οἰκητήριον τὸ ἐν οὐρανῷ ἐπιζητῶν καὶ τὴν πόλιν τῶν ἀπογεγραμμένων ἐν οὐρανοῖς, περὶ ἧς τὰ δεδοξασμένα ἐλαλήθη φησὶν ὁ Δαβίδ. Οὐ γὰρ ἄλλως ἠδύνατο τὸν ( Θεὸν εὐλογεῖν(5), μὴ ἄρας πρὸς ὕψος θεωρίας καὶ γνώσεως κατὰ τὴν ἕξιν τῆς ἀπαθείας, ἤγουν τῆς ἀπήμονος καὶ εἰρηνικῆς καταστάσεως, τὸ κατὰ ψυχὴν τῆς διαθέσεως πρόσωπον, τὸ ἐκ πολλῶν καὶ διαφόρων ἀρετῶν, χαρακτήρων δίκην, συγκείμενον.","english":"When these things have been accomplished, there will be nothing at all to strike the practical faculty of the soul, nor indeed its contemplative faculty by sharpening it through foreign speculations, since it has come to be beyond every being and every object of thought, and has entered into God himself, the only good and true one, who is beyond all substance and thought. Such a mind, having become so through the various advances of the virtues, when it goes out after the victory from Darius the king—that is, from the natural law—having shown to him the power of love and of truth in the comparison of the virtues against the passions, and having received a vote lawfully, one that confirms its own projection but invalidates those of others, recognizing whence the grace of victory has come to it, lifts its face to heaven before Jerusalem and blesses the king of heaven.\n\nThe face, then, of such a mind is the disposition understood in the hidden depth of the soul, in which all the characters of the virtues exist; this it lifts toward heaven—that is, the height of contemplation—before Jerusalem, that is, the dispassion according to habit; or again, to heaven before Jerusalem, seeking the dwelling-place in heaven and the city of those enrolled in the heavens, of which David says, \"glorious things have been spoken.\" For it could not otherwise bless God unless it lifted to the height of contemplation and knowledge, according to the habit of dispassion—that is, of the blameless and peaceful state—the face of the soul's disposition, which is composed of many and various virtues, as it were of characters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":271,"ref":"p271","source":"Καὶ τί λέγων αἴρει τὸ πρόσωπον; Παρὰ σοῦ ἡ νίκη(6), τὸ κατὰ τῶν παθῶν τῆς πρακτικῆς τέλος διὰ τῆς νίκης δηλῶν καὶ οἷον ἔπαθλον τῶν κατὰ τῆς ἁμαρτίας θείων ἀγώνων, καὶ παρὰ σοῦ ἡ σοφία, τὸ διὰ θεωρίας, κατὰ τὴν γνῶσιν δηλαδή, τέλος, τὸ πᾶσαν τῆς ψυχῆς ἀφαιρούμενον ἄγνοιαν, καὶ σὴ ἡ δόξα, τὸ ἐκ τούτων ἀναδεικνύμενον κάλλος τῆς θείας κατὰ τὸ θεμιτὸν ὡραιότητος δόξαν καλέσας, ὅπέρ ἐστιν ἕνωσις νίκης καὶ σοφίας, καὶ πράξεως καὶ θεωρίας, ἀρετῆς τε καὶ γνώσεως, ἀγαθότητός τε καὶ ἀληθείας. Αὗται γὰρ ἀλλήλαις ἑνούμεναι μίαν ἀπαστράπτουσιν δόξαν καὶ αὐγὴν τοῦ Θεοῦ. Διὸ προσφόρως ἐπάγει φάσκων καὶ ἐγὼ σὸς οἰκέτης, εἰδὼς ὅτι πᾶσαν ἐν ἡμῖν ὡς ὀργάνοις ὁ Θεὸς ἐπιτελεῖ πρᾶξιν καὶ θεωρίαν, ἀρετήν τε καὶ γνῶσιν καὶ νίκην καὶ σοφίαν καὶ ἀγαθότητα καὶ ἀλήθειαν, μηδὲν ἡμῶν συνεισφερόντων τὸ σύνολον πλὴν τῆς θελούσης τὰ καλὰ διαθέσεως. Ἣν ἔχων ὁ μέγας Ζοροβάβελ πρὸς τοῖς εἰρημένοις φησίν· εὐλογητὸς εἶ, πρὸς τὸν Θεὸν λέγων, ὃς ἔδωκάς μοι σοφίαν· καὶ σοὶ ὁμολογῶ, Δέσποτα τῶν πατέρων. Ὡς εὐγνώμων οἰκέτης πάντα τῷ Θεῷ ἀνέθετο, τῷ πάντα δωρησαμένῳ, ἐξ οὗ λαβὼν εἶχε τὴν σοφίαν, αὐτῷ ὁμολογῶν ὡς Δεσπότῃ πατέρων τῶν κεχαρισμένων ἀγαθῶν τὴν δύναμιν. Εὐλογητὸν δὲ καλεῖ τὸν Θεὸν ὡς ἄπειρον ἔχοντα τὴν σοφίαν, μᾶλλον δὲ αὐτοσοφίαν· ἐξ οὗ λαβὼν ὁμολογεῖ τὴν χάριν.","english":"And what does he mean by saying, \"He takes away the face\"? \"From you is the victory,\" declaring the end of the practical faculty against the passions through victory, and, as it were, the prize of the divine struggles against sin; and \"from you is the wisdom,\" the end through contemplation, that is, according to knowledge, which removes all ignorance from the soul; and \"yours is the glory,\" calling \"glory\" the beauty of the divine comeliness that is displayed from these things, as far as is lawful—which is the union of victory and wisdom, of practice and contemplation, of virtue and knowledge, of goodness and truth. For these, united with one another, flash forth one glory and radiance of God. Therefore he fittingly adds, saying, \"and I am your servant,\" knowing that God accomplishes all practice and contemplation in us as instruments, virtue and knowledge, victory and wisdom, goodness and truth, while we contribute nothing at all except the disposition that wills what is good. Having this disposition, the great Zerubbabel says in addition to what has been said: \"Blessed are you,\" he says to God, \"who have given me wisdom; and to you I give thanks, Master of the fathers.\" As a grateful servant he attributed all things to God, who has bestowed all things, from whom he received and had wisdom, confessing to him as Master of the fathers the power of the graces given. And he calls God \"blessed\" as having wisdom that is infinite—or rather, being Wisdom itself; from whom he confesses that he received the grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":272,"ref":"p272","source":"Δεσπότην δὲ πατέρων αὐτὸν προσαγορεύει, παραστῆσαι θέλων ( ὅτι πάντα τὰ τῶν ἁγίων κατορθώματα Θεοῦ προδήλως ὑπῆρχον χαρίσματα, μηδενὸς τὸ παράπαν ἔχοντος μηδὲν ἢ τὸ δοθὲν ἀγαθὸν ὡς παρὰ Δεσπότου τοῦ Θεοῦ πρὸς ἀναλογίαν τῆς εὐγνωμοσύνης τε καὶ εὐνοίας τοῦ δεχομένου μετρούμενον, κἀκεῖνα μόνα κεκτημένου, ὅσα τῷ Δεσπότῃ δωρουμένῳ παρίσταται. Πατέρας(7) δὲ καλεῖ τοὺς ἀπ᾽ αἰῶνος ἁγίους, ὧν τὴν πίστιν\n\nδεξάμενος καὶ μιμησάμενος τὸν βίον, τὸ ἐξ ἐκείνων γεννηθῆναι τῷ Πνεύματι θέλων κατώρθωσε, γονέων υἱὸς γεγενημένος αὐθαιρέτων αὐθαίρετος, ὅπερ τῶν παρὰ βούλησιν γινομένων ἀπὸ σαρκὸς πατέρων τε καὶ υἱῶν τοσοῦτόν ἐστι τῷ Θεῷ τιμιώτερον, ὅσον σαρκὸς ψυχὴ κατ᾽ οὐσίας ὑπεροχὴν διενήνοχεν. Οὗτος ὁ Ζοροβάβελ εἷς ὑπάρχει τῶν παρισταμένων νεανίσκων Δαρείῳ τῷ βασιλεῖ, τῷ φυσικῷ λέγω νόμῳ, καὶ πᾶσαν τῶν ἐν ἀνθρώποις θείων ἀγαθῶν δυσὶ περιγράψας λόγοις τὴν δύναμιν, καὶ τὴν τῶν ἄλλων διασκεδάσας προπέτειαν, καὶ εἰς ἑαυτὸν ἑλκύσας τὸν βασιλεύοντα νόμον τῆς φύσεως, ἄφεσιν θεσπίζοντα ταῖς κρατουμέναις εἰς δουλείαν τῆς τῶν παθῶν ἀλλοιώσεως τῆς ψυχῆς δυνάμεσιν. Τῶν γὰρ προϊσταμένων, ὡς ὑλικωτέρου(8) τοῦ σώματος, πονηρῶν πνευμάτων δύο τυγχανόντων, δι᾽ αὐτῆς τῆς τοῦ ἀριθμοῦ ἰδιότητος ἐδηλοῦτο τὸ ἐμπαθὲς καὶ ἐπίκηρον. Ὁ δὲ τῆς ψυχῆς ὑπερασπίζων νοῦς, ἁπλῆς οὔσης κατὰ τὴν οὐσίαν, εἶς ὑπάρχων, τῆς ἀδιαιρέτου μονάδος ἔφερεν ἔμφασιν, ἧς καθοτιοῦν τὸ σύνολον οὐ πέφυκεν ἅπτεσθαι θάνατος, ὅτι μήτε διαιρέσεως καθόλου τομή.","english":"He calls him \"master of fathers,\" wishing to show that all the achievements of the saints were plainly gifts of God, since no one possesses anything at all, or any good that has been given, except as measured by the Master God in proportion to the gratitude and goodwill of the one who receives, and he possesses only those things that are present to the Master who gives. He calls \"fathers\" the saints from the beginning of the ages, whose faith he received and whose life he imitated, and by willing to be born of them in the Spirit he succeeded, having become a son of parents who were voluntary, himself voluntary—which is as much more honorable to God than fathers and sons who come to be from the flesh against their will, as the soul differs from the flesh by the superiority of its essence. This Zerubbabel is one of the young men who stood before King Darius—I mean the natural law—and he encompassed the whole power of the divine goods among men in two words, and scattered the rashness of the others, and drew to himself the ruling law of nature, which decrees release for the powers of the soul held in slavery to the alteration of the passions. For since the evil spirits that preside over the body, as being more material, are two, by the very peculiarity of the number the passible and perishable was indicated. But the mind that champions the soul, being one, since it is simple in essence, bore the image of the indivisible monad, which death is by no means naturally able to touch at all, since it is not a cutting of division.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"Φησὶ γὰρ ὁ εἷς, ἤγουν ὁ πρῶτος νεανίσκος, τὴν ἐμπαθῆ τοῦ σώματος εἰσφέρων εὐζωΐαν, ὑπερισχύει ὁ οἶνος, οἶνον καλῶν πᾶσαν ὁμοῦ κατὰ περιγραφὴν τὴν ἐν ἡδοναῖς παθῶν παραφορὰν καὶ μέθην, ὡς ἐκστατικὴν τῆς διανοίας, καὶ τῶν κατὰ φύσιν λογισμῶν τὴν χρῆσιν παραχαράττουσαν, Θυμὸς ( γὰρ δρακόντων, φησίν, ὁ οἶνος αὐτῶν καὶ θυμὸς ἀσπίδων ἀνίατος, τὴν ζέσιν τῶν σαρκικῶν ἡδονῶν οἶνον δρακόντων φήσας, καὶ τῆς παρακοῆς τὴν τυραννικὴν καὶ ὑπερήφανον καταφρόνησιν καλέσας οἶνον ἀσπίδων. Τοῦτο γάρ, ὥς φασι, τὸ θηρίον παρὰ πάντα τὰ θηρία τῆς γῆς ἐμφράττει τὰ ὦτα πρὸς ἐπᾴσματα, ἐξ ὑπερηφανίας τυραννοῦν τοὺς ἐπᾴδοντας.\n\nὉ ἕτερος ἤγουν ὁ δεύτερός φησιν ὑπερισχύει ὁ βασιλεύς, βασιλέα καὶ οὗτος καλῶν πᾶσαν ὁμοῦ τὴν ἐν πλούτῳ καὶ δυναστείᾳ καὶ ταῖς ἄλλαις περιφανείαις κενὴν δόξαν, τὴν γεννητικὴν τῆς ἀγνοίας, καθ᾽ ἣν ὁ τῆς φύσεως γίνεται σκεδασμός, πάντων ἀγνοούντων ἀλλήλους καὶ πᾶσι πάντων προσρηγνυμένων ὑπὲρ ἑνός, τοῦ πλέον ἀλλήλων θέλειν δοξάζεσθαι δυνάμει ἢ πλούτῳ ἢ τρυφῇ καὶ τοῖς ἄλλοις τρόποις, οἷς δοξάζεσθαι θέλουσιν οἱ τὴν θείαν καὶ μένουσαν ἠγνοηκότες δόξαν καὶ τὸ κατ᾽ αὐτὴν κράτος περιφρονοῦντες. Οὗτοι μὲν πᾶσαν, ὡς εἰπεῖν, τὴν ἰλὺν τοῦ βυθοῦ τῶν παρὰ φύσιν παθῶν τοῖς δυσὶ τούτοις προβλήμασι περιγράψαντες, κριτὴν ἐποιοῦντο τῶν λεγομένων τὸν βασιλέα Δαρεῖον, τόν, ὡς ἔφην, κρατοῦντα νόμον τῆς φύσεως, ἐπικλιθῆναι τοῖς αὐτῶν ἐλπίζοντες δόγμασιν.","english":"For the one, that is the first young man, bringing forward the passionate luxury of the body, says, \"Wine prevails,\" calling wine, in a summary, every delusion and drunkenness of the passions in pleasures, as being ecstatic of the mind and counterfeiting the use of natural reasonings. For \"the fury of dragons,\" he says, \"is their wine, and the incurable fury of asps,\" calling the boiling of fleshly pleasures \"the wine of dragons,\" and naming the tyrannical and arrogant contempt of disobedience \"the wine of asps.\" For this beast, as they say, beyond all the beasts of the earth, stops its ears against incantations, tyrannizing over those who enchant it out of arrogance.\n\nThe other, that is the second, says, \"The king prevails,\" calling king also every empty glory in wealth and power and the other distinctions, the generative cause of ignorance, according to which the scattering of nature occurs, all being ignorant of one another and all dashing against all for one thing—the desire to be glorified more than one another in power or wealth or luxury and the other ways in which those who have ignored the divine and abiding glory and who despise the might according to it wish to be glorified. These men, having encompassed, so to speak, all the mire of the depth of the passions contrary to nature with these two propositions, were making King Darius the judge of what was said—the one who, as I said, held the law of nature—hoping that he would incline to their doctrines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"Ὁ δὲ τρίτος, ὅς ἐστιν ὁ τῆς ἀρετῆς καὶ τῆς γνώσεως προϊστάμενος νοῦς, καὶ τῆς κακῆς τῶν παθῶν δουλείας στερηθῆναι τὴν ψυχὴν βεβουλημένος, φησὶν ὑπερισχύουσιν αἱ γυναῖκες καὶ ὑπερνικᾷ ἡ ἀλήθεια, γυναῖκας μὲν εἰπὼν τὰς θεοποιοὺς ἀρετάς, ἐξ ὧν ἡ πρὸς Θεὸν καὶ ἀλλήλους τοῖς ἀνθρώποις ἑνοποιὸς ἀγάπη συνέστηκε, πάντων τὴν ψυχὴν ἐξαρπάζουσα τῶν ὑπὸ γένεσιν καὶ φθορὰν καὶ τῶν ὑπὲρ αὐτὰ νοητῶν οὐσιῶν, καὶ αὐτῷ τῷ Θεῷ κατ᾽ ἐρωτικήν τινα σύγκρασιν περιπλέκουσα, καθ᾽ ὅσον ἐστὶ δυνατὸν ἀνθρωπίνῃ φύσει, καὶ τὴν ἄχραντον καὶ θείαν μυστικῶς δημιουργοῦσα συμβίωσιν, ἀλήθειαν ( δὲ φήσας τὴν μίαν καὶ μόνην αἰτίαν τῶν ὄντων καὶ ἀρχὴν καὶ βασιλείαν καὶ δύναμιν καὶ δόξαν, ἐξ ἧς καὶ δι᾽ ἣν πάντα γέγονέ τε καὶ γίνεται, καὶ πρὸς τὸ εἶναι ὑπ᾽ αὐτῆς τε καὶ δι᾽ αὐτῆς συγκρατεῖται, καὶ ὑπὲρ ἧς πᾶσα τοῖς φιλοθέοις ἐστὶ σπουδή τε καὶ κίνησις. Καὶ συντόμως εἰπεῖν, διὰ μὲν τῶν γυναικῶν τὸ τέλος ἐνεδείξατο τῶν ἀρετῶν τὴν ἀγάπην, ὅπέρ ἐστι ἡ κατ᾽ ἔφεσιν τοῦ φύσει ἀγαθοῦ τῶν μετεχόντων ἀδιάπτωτος ἡδονὴ καὶ ἀδιαίρετος ἕνωσις, διὰ δὲ τῆς ἀληθείας(9) τὸ πέρας πασῶν ἐπεσήμανε τῶν γνώσεων καὶ αὐτῶν πάντων τῶν γινωσκομένων, εἰς ὅπερ, ὡς ἀρχὴν καὶ πέρας πάντων τῶν ὄντων, αἱ κατὰ φύσιν κινήσεις γενικῷ τινι λόγῳ συνέλκονται, πάντα","english":"The third, which is the mind presiding over virtue and knowledge, and which has willed that the soul be deprived of the evil slavery of the passions, says, \"Women prevail\" and \"Truth conquers,\" calling \"women\" the deifying virtues, from which the love that unites humans to God and to one another is constituted, snatching the soul away from all things under generation and corruption and from the intelligible essences above them, and entwining it with God himself in a certain erotic union, insofar as it is possible for human nature, and mystically creating the undefiled and divine cohabitation; and calling \"truth\" the one and only cause of beings and principle and kingdom and power and glory, from which and through which all things have come to be and do come to be, and are held together in being by it and through it, and for the sake of which every zeal and motion exists for those who love God. And to speak briefly, through the \"women\" he indicated the end of the virtues—love, which is the unfailing pleasure and undivided union of those who partake, according to desire, of the good that is by nature; and through the \"truth\" he signified the limit of all knowledges and of all things known themselves, into which, as the principle and end of all beings, the natural motions are drawn together by a certain generic principle, all","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"νικώσης κατὰ φύσιν, ὡς ἀληθείας, τῆς τῶν ὄντων ἀρχῆς καὶ αἰτίας, καὶ πρὸς ἑαυτὴν συνελκούσης τῶν γεγονότων τὴν κίνησιν.\n\nΟὕτω διαλεχθεὶς ὁ φιλόσοφος νοῦς τῷ κατὰ φύσιν νόμῳ πᾶσαν αὐτοῦ τῶν πονηρῶν δαιμόνων ἀποκρούεται πλάνην, ψηφίσασθαι πείθων ἐλευθερίαν τοῖς πρὸς δουλείαν(10) παθῶν κεκρατημένοις λογισμοῖς τε τῆς ψυχῆς καὶ δυνάμεσι, καὶ τῶν τῆς νοουμένης αἰχμαλωσίας δεσμῶν λύσιν καὶ ἄφεσιν κηρύξαι τοῖς καθειργμένοις ἐν τῷ σκότει, τῇ προσπαθείᾳ λέγω τῶν αἰσθητῶν, ὥστε ἀναβάντας αὐτοὺς εἰς τὴν Ἰουδαίαν, φημὶ δὲ τὴν ἀρετήν, οἰκοδομῆσαι ἐν Ἱερουσαλήμ, τῇ ἕξει λέγω τῆς ἀπαθείας, τὸν ναὸν Κυρίου, τουτέστι τὴν δεκτικὴν τῆς σοφίας γνῶσιν. Σοφὸς οὖν καὶ πάνυ σοφὸς ὁ μέγας ἐστὶ Ζοροβάβελ, οἷα παρὰ Θεοῦ τὴν σοφίαν λαβών, καὶ δι᾽ αὐτῆς δυνηθεὶς ἑκάστῳ τῶν πρὸς ἀπάτην προβεβλημένων ἐπὶ φθορᾷ τοῦ γένους τῶν ἀνθρώπων ὑπὸ τῶν ὑπεραγωνιζομένων τοῦ σώματος πονηρῶν πνευμάτων ἀντιπροβαλέσθαι καὶ νικῆσαι καὶ ἀνατρέψαι καὶ δι᾽ ἑκατέρου τῶν οἰκείων προβλημάτων τὸ ἑκατέρου τῶν ἀντικειμένων πρόβλημα παντελῶς ἐξαφανίσαι καὶ τὴν ψυχὴν πονηρᾶς ( λυτρώσασθαι δουλείας παθῶν. Ἐπειδὴ γὰρ ἐκεῖνοι διὰ μὲν τοῦ οἴνου τὴν ζέσιν τιμᾶσθαι τῶν σαρκικῶν ἡδονῶν ἐπεζήτουν, διὰ δὲ τοῦ βασιλέως τῆς κοσμικῆς δόξης τὸ κράτος ἐπεκύρουν, οὗτος τὴν πνευματικὴν καὶ πέρας οὐκ ἔχουσαν διὰ τῶν γυναικῶν εἰσήγαγεν ἡδονήν, καὶ διὰ τῆς ἀληθείας τὸ μὴ σαλευόμενον ἐνεδείξατο κράτος, καὶ ἔπεισε τῶν μὲν παρόντων καταφρονεῖν ἀγαθῶν, τῶν δὲ μελλόντων ἀντέχεσθαι.","english":"...since the principle and cause of beings, as truth, prevails according to nature, and draws the motion of things that have come to be to itself.\n\nHaving thus conversed with the law of nature, the philosophical mind repels every deception of the wicked demons, persuading it to vote freedom to the thoughts and powers of the soul that are held in subjection to the slavery of the passions, and to proclaim release and remission from the bonds of the captivity that is understood to those who are shut up in darkness—I mean, in the attachment to sensible things—so that they, having gone up to Judea, which I call virtue, may build in Jerusalem, which I call the state of dispassion, the temple of the Lord, that is, the knowledge that is receptive of wisdom. Great and altogether wise, then, is Zerubbabel, as one who received wisdom from God, and through it was able to set against each of the things put forward for deception to the destruction of the human race by the wicked spirits that fight on behalf of the body, and to conquer and overthrow them, and through each of his own propositions to make utterly vanish the proposition of each of the adversaries, and to ransom the soul from the wicked slavery of the passions. For since those men sought, by means of wine, that the boiling of fleshly pleasures be honored, and by means of the king maintained the dominion of worldly glory, he introduced through the women the spiritual pleasure that has no end, and through the truth demonstrated the unshakable dominion, and persuaded them to despise the present goods and to cling to those to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"Ταύτην ἔχει τὰ προβλήματα, κατ᾽ ἐμὲ φάναι, τὴν ἔννοιαν καλήν τε καὶ σοφὴν καὶ τοῦ γραφῆναι πρὸς νουθεσίαν ἡμῶν οὐκ ἀναξίαν τοῦ Πνεύματος. Εἰ δέ τις ὑψηλότερον τὸν τῶν γεγραμμένων νοῦν σκοπῆσαι δυνηθῇ κατὰ τὴν χορηγουμένην αὐτῷ τοῦ νοεῖν τὰ θεῖα δύναμιν, φθόνος οὐδείς, ὅτι μηδὲ πέφυκεν ἐλαττοῦσθαι τοῦ Πνεύματος ἡ χάρις ἐν τοῖς συμμετέχουσιδι᾽ ὃ μάλιστα τὸ τοῦ φθόνου τίκτεται πάθος, κἂν ὁ μὲν πλέον ὁ δὲ ἔλαττον ἔχῃ τῆς χάριτος. Ἕκαστος γὰρ κατὰ τὴν ἀναλογίαν τῆς ἐν αὐτῷ πίστεως φανερουμένην κέκτηται τοῦ Πνεύματος τὴν ἐνέργειαν, ὥστε ταμίας ὑπάρχει τῆς χάριτος ἕκαστος ἑαυτοῦ(11), καὶ οὔποτ᾽ ἂν εὖ φρονῶν ἄλλῳ φθονήσειεν ἐνευδοκιμοῦντι ταῖς χάρισι, ἐπ᾽ αὐτῷ κειμένης τῆς δεκτικῆς τῶν θείων ἀγαθῶν διαθέσεως.\n\nἜλθωμεν δὲ καὶ ἐπ᾽ ἄλλην μυστικὴν θεωρίαν, τὴν ἀρχικὴν τῶν γεγραμμένων ἀλήθειαν προδεικνύουσαν. Ζοροβάβελ ἐστὶν ἀληθινός τε καὶ νέος καὶ διὰ τοῦ παλαιοῦ τυπικῶς μηνυόμενος ὁ Κύριος ἡμῶν καὶ Θεὸς Ἰησοῦς Χριστός, ὁ ἐν τῇ συγχύσει τῆς φύσεως ἡμῶν συλληφθεὶς καὶ κυηθεὶς καὶ τεχθείς, καὶ τέλειος κατὰ φύσιν γενόμενος ἄνθρωπος, ἵνα πρὸς ἑαυτὸν τῆς συγχύσεως ἀποστᾶσαν ἐπαναγάγῃ τὴν φύσιν, ὁ μὴ γενόμενος μὲν σὺν ἡμῖν αἰχμάλωτος(12) καὶ πρὸς τὴν τῶν παθῶν ἀποικισθεὶς σύγχυσινοὐ γὰρ ἐποίησεν ἁμαρτίαν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, ἐν ἡμῖν δὲ τοῖς αἰχμαλώτοις ὡς αἰχμάλωτος ( γεννηθεὶς καὶ μεθ᾽ ἡμῶν τῶν ἀνόμων λογισθείς, διὰ φιλανθρωπίαν γενόμενος ἐν ὁμοιώματι σαρκὸς ἁμαρτίας(13) καὶ περὶ ἁμαρτίας·","english":"Such, in my judgment, is the meaning of these questions: good and wise, and not unworthy of the Spirit to be written for our admonition. And if anyone is able to contemplate the meaning of what is written in a loftier way, according to the power of understanding divine things granted to him, there is no envy, since the grace of the Spirit is not by nature diminished in those who partake of it—which is precisely where the passion of envy is chiefly engendered—even if one has more and another less of the grace. For each one possesses the energy of the Spirit made manifest according to the proportion of the faith within him, so that each is the steward of grace for himself, and no one who is rightly minded would ever envy another who is well approved in the graces, since the disposition that receives divine goods lies with himself.\n\nLet us come also to another mystical contemplation, which sets forth the original truth of what is written. Zerubbabel, true and new, and typified by the ancient one, is our Lord and God Jesus Christ, who was conceived and carried and born in the confusion of our nature, and became a perfect man by nature, in order to lead back to himself the nature that had revolted from the confusion—he who was not made a captive with us, nor deported to the confusion of the passions; for he did no sin, neither was guile found in his mouth, but was born among us captives as a captive, and reckoned with us the lawless, becoming in the likeness of sinful flesh and for sin, out of love for mankind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":277,"ref":"p277","source":"ἐν ὁμοιώματι μὲν σαρκὸς ἁμαρτίας, ὅτι, φύσει Θεὸς ὑπάρχων ἀπαθής, ἀτρέπτως κατ᾽ οἰκονομίαν φύσει παθητὸς γενέσθαι κατηξίωσεν ἄνθρωπος, περὶ ἁμαρτίας δέ, ὅτι διὰ τὰς ἁμαρτίας ἡμῶν ἤχθη εἰς θάνατον καὶ ὑπὲρ ἡμῶν ὠδυνήθη καὶ διὰ τὰς ἁμαρτίας ἡμῶν ἐτραυματίσθη καὶ ἐμαλακίσθη διὰ τὰς ἀνομίας ἡμῶν, ἵνα ἡμεῖς τῷ μώλωπι αὐτοῦ ἰαθῶμεν. Πνεῦμα γὰρ πρὸ προσώπου ἡμῶν φησιν Χριστὸς Κύριος συνελήφθη ἐν ταῖς διαφθοραῖς ἡμῶν, οὗ εἴπαμεν· Ἐν τῇ σκιᾷ αὐτοῦ ζησόμεθα ἐν τοῖς ἔθνεσιν.\n\nΟὖτός ἐστιν ἡ δικαία ‘ἀνατολὴ’ τῆς ἡμῶν ἐκ τῆς ἁμαρτίας ‘διασπορᾶς’, περὶ ἧς διὰ τοῦ προφήτου φησὶ τὸ Πνεῦμα τὸ ἅγιον ὅτι ἀνατελεῖ ὑμῖν ἀνατολὴ δικαία, καὶ ἰδοὺ ἀνήρ ἀνατολὴ ὄνομα αὐτῷκαὶ ὑποκάτωθεν αὐτοῦ ἀνατελεῖ, καὶ ἥλιος\n\nδικαιοσύνης καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ, τοῦ ὑποκάτωθεν(14) δηλοῦντος τὸ ἀπόρρητον μυστήριον τῆς τοῦ Λόγου σαρκώσεως, ἐξ ἧς ἀνέτειλεν ἡ τῶν ὅλων σωτηρία· πτέρυγες δὲ ἂν εἶεν τοῦ ἡλίου τῆς δικαιοσύνης αἱ δύο Διαθῆκαι, δι᾽ ὧν ἱπτάμενος ἐν ἡμῖν ὁ Λόγος τὴν πληγὴν θεραπεύει τῆς παραβάσεως καὶ τὴν κατ᾽ ἀρετὴν τελείαν χαρίζεται ῥῶσιν, διὰ μὲν τῆς Παλαιᾶς ποιούμενος τὴν τῆς κακίας ἀναίρεσιν, διὰ τῆς Νέας δὲ τὴν θέσιν τῆς ἀρετῆς ἐργαζόμενος. Ἢ πάλιν, πτέρυγές εἰσιν ἡ πρόνοια καὶ ἡ κρίσις, δι᾽ ὧν ἱπτάμενος ὁ Λόγος ἀγνώστως ἐπιβατεύει τοῖς οὖσι, σοφίας(15) μὲν λόγοις θεραπεύων τοὺς θέλοντας, παιδείας δὲ τρόποις τοὺς πρὸς ἀρετὴν δυσκινήτους ἰώμενος, καὶ τοῖς μὲν σαρκὸς μολυσμὸν ἐκκαθαίρων, τοῖς δὲ ψυχῶν κηλίδας ἰώμενος.","english":"in the likeness of the flesh of sin, because, being by nature God impassible, he deigned without change, by economy, to become by nature passible man; and for sin, because for our sins he was led to death and for us he suffered pain, and for our sins he was wounded and was made weak for our lawless deeds, so that we might be healed by his bruise. For the Spirit says, before our face, Christ the Lord was taken in our corruptions, of whom we said, In his shadow we shall live among the nations.\n\nThis is the righteous \"rising\" of our \"dispersion\" from sin, concerning which the Holy Spirit says through the prophet: a righteous rising shall rise for you, and behold, a man, Rising is his name, and from beneath him he shall rise, and the sun of righteousness and healing in his wings, \"from beneath\" signifying the ineffable mystery of the Word's incarnation, from which the salvation of all things rose; and the wings of the sun of righteousness would be the two Testaments, through which the Word, flying in us, heals the wound of transgression and grants the perfect strength that comes from virtue, through the Old making the removal of evil, and through the New working the establishment of virtue. Or again, the wings are providence and judgment, through which the Word, flying, invisibly rides upon things that exist, healing with words of wisdom those who are willing, and curing with modes of instruction those slow to move toward virtue, and cleansing some from the defilement of the flesh, and healing others of the stains of souls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":278,"ref":"p278","source":"( Οὗτός ἐστιν ὁ τὴν αἰχμαλωσίαν τοῦ ἀληθινοῦ Ἰσραὴλ ἐπανάγων, οὐκ ἀπὸ γῆς εἰς γῆν, καθὼς ὁ παλαιὸς πέπραχε Ζοροβάβελ, ἀπὸ Βαβυλῶνος εἰς τὴν Ἰουδαίαν τὸν λαὸν μεταβιβάσας, ἀλλ᾽ ἀπὸ γῆς εἰς οὐρανὸν καὶ ἀπὸ κακίας εἰς ἀρετὴν καὶ ἀπὸ ἀγνωσίας εἰς ἐπίγνωσιν ἀληθείας Θεοῦ καὶ ἀπὸ φθορᾶς εἰς ἀφθαρσίαν καὶ εἰς ἀθανασίαν ἀπὸ θανάτου, καὶ συντόμως εἰπεῖν, ἀπὸ τοῦ φαινομένου κόσμου καὶ ῥέοντος εἰς τὸν σταθερὸν καὶ νοούμενον καὶ ἀπὸ τῆς διαλυομένης ζωῆς εἰς τὴν ἀδιάλυτον καὶ μένουσαν. Οὗτός ἐστιν ὁ ἀληθινὸς οἰκοδόμος τοῦ διαρρυέντος τοῖς παραπτώμασι λογικοῦ ναοῦ καὶ ἐμπρησθέντος ἀλλοτρίῳ πυρί, ὅπερ ἡμεῖς ἐξεκαύσαμεν, πορευθέντες τῷ φωτὶ τοῦ πυρὸς ἡμῶν καὶ τῇ φλογί, ᾗ ἐξεκαύσαμεν, οὐ μόνον τῷ σαρκικῷ(16) φρονήματι τὸ τῆς ψυχῆς νοερὸν ἕπεσθαι δουλικῶς παρασκευάσαντες, ἀλλὰ καὶ τὴν τῶν παθῶν ὕλην ἀνέδην δι᾽ ἐνεργείας ἐξάψαντες. Οὗτός ἐστιν ὁ πείσας διὰ σοφίας Δαρεῖον τὸν βασιλέα, τουτέστι τὸν νόμον τῆς φύσεως· οὐ γὰρ θέμις κατὰ τὸν τόπον τοῦτον εἰς τὸν διάβολον λαμβάνειν τὸν Δαρεῖον, συνεργὸν μὲν γεγενημένον ἑκουσίως τῆς κατὰ τὴν ἄφεσιν τοῦ λαοῦ χάριτος, πεισθέντα δὲ μηδὲν ἰσχυρότερον εἶναι μηδὲ τῇ φύσει πρὸς σωτηρίαν λυσιτελέστερον πίστεως καὶ ἀγαθῆς συνειδήσεως. Ἀληθείας(17) γὰρ λόγον ἡ πίστις ἐπέχει, καὶ τῆς διὰ τῶν γυναικῶν ἀλληγορικῶς νοουμένης θείας ἀγάπης ἡ ἀγαθὴ συνείδησις ἐπιφέρεται τόπον, ἐν ᾗ τὸ παράπαν θείων ἐντολῶν οὐκ ἔστι παράβασις.","english":"This is the one who leads back the captivity of the true Israel—not from land to land, as the ancient Zerubbabel did when he transferred the people from Babylon to Judea, but from earth to heaven, and from vice to virtue, and from ignorance to the knowledge of the truth of God, and from corruption to incorruption, and from death to immortality, and, to speak briefly, from the visible and flowing world to the stable and intelligible one, and from dissolving life to the indissoluble and abiding life. This is the true builder of the rational temple that had dissolved through transgressions and been set ablaze by a foreign fire—which we ourselves kindled, having walked in the light of our own fire and in the flame that we kindled, not only by slavishly causing the soul's intelligent part to follow the fleshly mindset, but also by recklessly igniting the material of the passions through activity. This is the one who by wisdom persuaded Darius the king—that is, the law of nature; for it is not lawful in this place to take Darius as the devil, since he became a willing cooperator in the grace of the people's release, having been persuaded that nothing is stronger than faith and a good conscience, nor more beneficial by nature for salvation. For faith holds the place of truth, and a good conscience occupies the place of the divine love allegorically understood through the women, in which there is no transgression at all of the divine commandments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":279,"ref":"p279","source":"Οὗτός ἐστιν ὁ δειμάμενος ἐν ἑαυτῷ καθ᾽ ἕνωσιν ἄρρητόν τε καὶ ἀδιαίρετον τὴν σκηνὴν Δαβὶδ τὴν πεπτωκυῖαν, λέγω δὲ τὴν διὰ τὴν ἁμαρτίαν τῷ θανάτῳ διαφθαρεῖσαν φύσιν. Οὗτός ἐστιν Ζοροβάβελ, ὁ μετὰ δόξης ἐγείρας πεπτωκότα τὸν οἶκον τοῦ Θεοῦ, περὶ οὗ φησι τὸ Πνεῦμα τὸ ἅγιον· Ἔσται ἡ δόξα τοῦ οἴκου τούτου ἡ ἐσχάτη ὑπὲρ τὴν προτέραν. Δευτέραν γὰρ κοινωνίαν ὁ Λόγος ἐκοινώνησε τῇ φύσει, πολὺ ( τῆς προτέρας παραδοξοτέραν· ὅσῳ πρῶτον τοῦ κρείττονος μεταδούς, ὕστερον μετέλαβε θέλων τοῦ χείρονος, ἵνα καὶ τὴν εἰκόνα σώσῃ καὶ τὴν σάρκα ἀθανατίσῃ καί, τὸν ἐνηχηθέντα τῇ φύσει λόγον τοῦ ὄφεως παντελῶς ἐξαφανίσας, ὡς ἐξ ἀρχῆς καθαρὰν κακίας πάλιν παραστήσῃ τὴν φύσιν, τῇ θεώσει πλεονεκτοῦσαν(18) τὴν πρώτην διάπλασιν, καί, ὥσπερ ἐξ ἀρχῆς μὴ οὖσαν ὑπεστήσατο, οὕτω διαρρυεῖσαν ἀνασώσηται, στομώσας πρὸς ἀπτωσίαν τῇ ἀτρεψίᾳ, καὶ τὴν ἐπ᾽ αὐτῇ πᾶσαν βουλὴν τοῦ Θεοῦ καὶ Πατρὸς ἐπιτελέσῃ, θεώσας αὐτὴν τῇ δυνάμει τῆς ἐνανθρωπήσεως. Αἱ χεῖρες(19) γάρ φησι Ζοροβάβελ τοῦ νοητοῦ ἐθεμελίωσαν τὸν οἶκον τοῦτον, τουτέστι τὸν ἄνθρωπον, καὶ αἱ χεῖρες αὐτοῦ ἐπιτελέσουσιν αὐτόν, τὴν προτέραν λέγων διάπλασιν καὶ τὴν ἐν αὐτῷ καθ᾽ ἕνωσιν ἄρρητον τελευταίαν ἀνάπλασιν. Οὗτός ἐστιν ὁ ἀληθινὸς Ζοροβάβελ, ὁ τῶν αἰχμαλώτων λυτρωτής, ὁ ἔχων ἐν τῇ χειρὶ τὸν λίθον τὸν κασσιτήρινον, τὸν τοῖς ἑπτὰ τοῦ Κυρίου κοσμούμενον ὀφθαλμοῖς, δι᾽ ὧν ὁ Θεὸς ἐπιβλέπει ἐπὶ πᾶσαν τὴν γῆν. Κατὰ μὲν τὴν ἱστορίαν οὐδαμῶς ἐσχηκὼς φαίνεται Ζοροβάβελ ἐν τῇ χειρὶ κασσιτήρινον λίθον ἑπτὰ ὀφθαλμοὺς ἔχοντα, καὶ αὐτοὺς τοῦ Κυρίου, ἐπιβλέποντας","english":"This is the one who built within himself, through an ineffable and indivisible union, the fallen tabernacle of David—I mean the nature corrupted by death because of sin. This is Zerubbabel, who with glory raised up the fallen house of God, concerning which the Holy Spirit says: The glory of this house, the last, shall be greater than the former. For the Word shared a second communion with nature, far more wondrous than the first: inasmuch as, having first imparted of the better, he afterward partook willingly of the worse, so that he might both save the image and immortalize the flesh, and, having utterly obliterated the word of the serpent that had been breathed into nature, might again present nature pure of evil as it was from the beginning, surpassing the first formation by deification, and might restore what had flowed away, just as he had established it when it was not from the beginning, having hardened it against falling by immutability, and might fulfill upon it the whole counsel of God and the Father, having deified it by the power of the incarnation. For, he says, the hands of Zerubbabel the spiritual have laid the foundation of this house—that is, the man—and his hands shall complete it, meaning the first formation and the final re-formation in him through ineffable union. This is the true Zerubbabel, the redeemer of the captives, who holds in his hand the tin stone, adorned with the seven eyes of the Lord, through which God looks upon all the earth. According to the history, Zerubbabel appears never to have had in his hand a tin stone having seven eyes, and those the Lord's, looking upon","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":280,"ref":"p280","source":"ἐπὶ πᾶσαν τὴν γῆν. Οὐκοῦν, ἐπειδὴ παντελῶς ἀμήχανον τοῦτο στῆναι κατὰ τὴν λέξιν, ἐπὶ τὴν τῶν γεγραμμένων χωρῶμεν διάνοιαν. Ζοροβάβελ ἐστίν, καθὼς πολλάκις προλαβὼν ἔφην, ὁ Κύριος ἡμῶν καὶ Θεὸς Ἰησοῦς Χριστός. Τούτου δὲ λίθος(20) ἐστὶν ἡ πίστις ἡ εἰς αὐτόν· ἐν τῇ χειρὶ δέ, ὅτι τῇ πράξει τῶν ἐντολῶν ἡ πίστις τοῦ Χριστοῦ διαφαίνεται· πίστις γὰρ χωρὶς ἔργων νεκρά, ὥσπερ καὶ ἔργα δίχα πίστεως. Πράξεως δὲ σύμβολόν ἐστι προδήλως ἡ χείρ. Φέρων οὖν ἐν τῇ χειρὶ τὸν λίθον ὁ Κύριος ἔμπρακτον ἡμᾶς διδάσκει τὴν εἰς αὐτὸν πίστιν ἔχειν τοῖς ( ἑπτὰ τοῦ Κυρίου κοσμουμένην ὀφθαλμοῖς, τουτέστι ταῖς ἑπτὰ τοῦ ἁγίου Πνεύματος ἐνεργείαις.\n\nΚαὶ ἐπαναπαύσεται, φησίν, ἐπ᾽ αὐτὸν ἑπτὰ πνεύματα· πνεῦμα σοφίας, πνεῦμα συνέσεως, πνεῦμα γνώσεως, πνεῦμα ἐπιστήμης, πνεῦμα βουλῆς, πνεῦμα ἰσχύος, πνεῦμα φόβου Θεοῦ. Ἔστι δὲ τὸ μὲν πνεῦμα(21) τοῦ φόβου τοῦ Θεοῦ ἡ τῶν κατ᾽ ἐνέργειαν κακῶν ἀποχή· τὸ δὲ πνεῦμα τῆς ἰσχύος ἐστὶν ἡ πρὸς ἐνέργειαν καὶ πρᾶξιν τῶν ἐντολῶν πρόθυμος ὁρμὴ καὶ κίνησις· τὸ δὲ πνεῦμα τῆς βουλῆς ἐστιν ἡ ἕξις τῆς διακρίσεως, καθ᾽ ἣν σὺν λόγῳ τὰς θείας πράττομεν ἐντολὰς καὶ τῶν κρειττόνων διαιροῦμεν τὰ χείρονα· τὸ δὲ πνεῦμα τῆς ἐπιστήμης ἐστὶν ἡ τῶν κατ᾽ ἀρετὴν τῆς πράξεως τρόπων ἄπτωτος εἴδησις, καθ᾽ οὓς πράττοντες τῆς ὀρθῆς τοῦ λόγου κρίσεως οὐδαμῶς διαπίπτομεν· τὸ δὲ πνεῦμα τῆς γνώσεώς ἐστιν ἡ τῶν ἐν ταῖς ἐντολαῖς λόγων περίληψις, καθ᾽ οὓς οἱ τρόποι τῶν ἀρετῶν συνεστήκασι·","english":"upon the whole earth. Since, then, it is altogether impossible for this to stand according to the letter, let us proceed to the meaning of what is written. Zerubbabel is, as I have often said before, our Lord and God Jesus Christ. The stone of this one is faith in him; and \"in the hand\" means that faith in Christ is made manifest through the practice of the commandments; for faith without works is dead, just as works are dead apart from faith. And the hand is plainly a symbol of action. Bearing the stone, then, in his hand, the Lord teaches us to have faith in him that is active, adorned with the seven eyes of the Lord, that is, with the seven energies of the Holy Spirit.\n\nAnd there shall rest upon him, it says, seven spirits: a spirit of wisdom, a spirit of understanding, a spirit of knowledge, a spirit of understanding, a spirit of counsel, a spirit of strength, a spirit of the fear of God. The spirit of the fear of God is the abstention from evils in actual practice; the spirit of strength is the eager impulse and movement toward the actual doing and practice of the commandments; the spirit of counsel is the habitual disposition of discernment, by which we perform the divine commandments with reason and separate the worse from the better; the spirit of understanding is the unerring knowledge of the ways of virtuous action, according to which, in acting, we never fall away from the right judgment of reason; the spirit of knowledge is the comprehension of the reasons contained in the commandments, according to which the ways of the virtues consist;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":281,"ref":"p281","source":"πνεῦμα δὲ συνέσεώς ἐστιν ἡ πρὸς τοὺς τρόπους καὶ τοὺς λόγους τῶν ἀρετῶν συγκατάθεσις ἤ, κυριώτερον εἰπεῖν, μεταποίησις, καθ᾽ ἣν σύγκρασις γίνεται τῶν φυσικῶν δυνάμεων πρὸς τοὺς τρόπους καὶ τοὺς λόγους τῶν ἐντολῶν· πνεῦμα δὲ σοφίας ἐστὶν ἡ πρὸς τὴν αἰτίαν τῶν ἐν ταῖς ἐντολαῖς πνευματικωτέρων λόγων ἀνάληψίς τε καὶ ἕνωσις, καθ᾽ ἥν, ἀγνώστως τοὺς ἐν Θεῷ, κατὰ τὸ θεμιτὸν ἀνθρώποις, ἁπλοῦς μυούμενοι τῶν ὄντων λόγους, ὡς ἔκ τινος βλυστανούσης πηγῆς τῆς καρδίας τὴν ἐν τοῖς ὅλοις ἀλήθειαν ποικίλως τοῖς ἄλλοις ἀνθρώποις προφέρομεν, ἀπὸ μὲν τῶν ἐκ Θεοῦ τελευταίων, ἡμῖν δὲ προσεχῶν, ἐπὶ τὰ πρῶτα, καὶ ἡμῶν μὲν πόρρω, τῷ δὲ Θεῷ προσεχῆ, καθ᾽ ὁδὸν καὶ τάξιν ἀναβαίνοντες.\n\nἈπὸ γὰρ τῆς ἀργίας(22) τῶν κακῶν διὰ φόβου ἐπὶ τὴν τῶν ἀρετῶν δι᾽ ἰσχύος ἐρχόμεθα πρᾶξιν, ἀπὸ δὲ τῆς τῶν ἀρετῶν πράξεως ἐπὶ τὴν διάκρισιν τῆς βουλῆς, ἀπὸ δὲ τῆς διακρίσεως ( ἐπὶ τὴν ἕξιν τῶν ἀρετῶν ἤγουν ἐπιστήμην, ἀπὸ δὲ τῆς ἕξεως τῶν ἀρετῶν ἐπὶ τὴν γνῶσιν τῶν ἐν αὐταῖς ταῖς ἀρεταῖς λόγων, ἀπὸ δὲ ταύτης εἰς τὴν πρὸς τοὺς ἐγνωσμένους λόγους τῶν ἀρετῶν μεταποιητικὴν ἕξιν, φημὶ δὲ τὴν σύνεσιν, καὶ ἀπὸ ταύτης εἰς τὴν ἁπλῆν τῆς ἐν ὅλοις ἀληθείας ἀκριβῆ θεωρίαν· ἀφ᾽ ἧς ὁρμώμενοι, πολλοὺς καὶ ποικίλους ἐκ τῆς τῶν ὄντων αἰσθητῶν τε καὶ νοητῶν οὐσιῶν σοφῆς θεωρίας εὐσεβεῖς λόγους περὶ τῆς ἀληθείας ἀποδώσομεν.","english":"The spirit of understanding is assent to the ways and principles of the virtues—or, to speak more properly, a transformation, by which a blending of the natural powers with the ways and principles of the commandments takes place. The spirit of wisdom is the reception and union with the cause of the more spiritual principles within the commandments, by which, being initiated in an unknowable way, as far as is lawful for humans, into the simple principles of beings in God, we bring forth the truth that is in all things in various ways to other humans, as from some gushing spring of the heart, ascending in a way and order from the last things that are from God but close to us, to the first things, which are far from us but close to God.\n\nFor from inactivity in evils, through fear, we come to the practice of the virtues through strength; and from the practice of the virtues to the discernment of counsel; and from discernment to the habit of the virtues, that is, knowledge; and from the habit of the virtues to the knowledge of the principles within the virtues themselves; and from this to the transformative habit toward the known principles of the virtues—I mean understanding; and from this to the simple, precise contemplation of the truth in all things. Starting from this, we shall render many and various pious words about the truth from the wise contemplation of beings, both sensible and intelligible substances.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":282,"ref":"p282","source":"Διὰ τούτων οὖν ἀναβαίνοντες τῶν ὀφθαλμῶν τῆς πίστεως, ἤγουν φωτισμῶν, πρὸς τὴν θείαν τῆς σοφίας(23) συναγόμεθα μονάδα, τὴν γεγενημένην δι᾽ ἡμᾶς τῶν χαρισμάτων διαίρεσιν πρὸς τὴν αἰτίαν τῶν χαρισμάτων συνάγοντες ταῖς κατὰ μέρος τῶν ἀρετῶν ἀναβάσεσι, μηδὲν τῶν εἰρημένων, συνεργίᾳ Θεοῦ, παραλιμπάνοντες, ἵνα μή, κατ᾽ ὀλίγον ἀμελοῦντες, τυφλὴν(24) ἡμῶν τὴν πίστιν καὶ ἀνόμματον καταστήσωμεν, οὐκ ἔχουσαν τοὺς διὰ τῶν ἔργων τοῦ πνεύματος φωτισμούς, καὶ κολασθῶμεν δικαίως εἰς ἀπείρους αἰῶνας, ὡς ἐν ἑαυτοῖς κατὰ τὴν πίστιν, ὅσον τὸ ἐφ᾽ ἡμῖν, τοὺς θείους ἐκτυφλώσαντες ὀφθαλμούς.\n\nΠᾶς γὰρ ὁ τῆς πίστεως ἐν ἑαυτῷ διὰ τῆς ἀργίας(25) τῶν ἐντολῶν τοὺς τοιούτους ἀνορύξας ὀφθαλμούς, πάντως κατάκριτος, μηκέτι τὸν Θεὸν ἔχων εἰς αὐτὸν ἐπιβλέποντα. Καὶ οἶμαί γε ταύτης ἕνεκα τῆς αἰτίας λίθον κασσιτήρινον τῇ Γραφῇ προσηγορεῦσθαι τὴν πίστιν, διὰ τὸ τὴν αὐτὴν καὶ τιμωρητικὴν εἶναι τῶν μὴ κοσμούντων αὐτὴν ταῖς ἐντολαῖς καὶ περιποιητικὴν τῶν διατηρούντων αὐτὴν","english":"Ascending, then, through these eyes of faith—that is, illuminations—we are gathered to the divine unity of wisdom, gathering the division of the gifts that has come about for our sake back to the cause of the gifts by our partial ascents of the virtues, leaving nothing of what has been said undone, with God's cooperation, lest, growing negligent little by little, we make our faith blind and eyeless, having no illuminations through the works of the Spirit, and be justly punished unto endless ages, as having, in ourselves, so far as lies in us, blinded the divine eyes according to the faith.\n\nFor everyone who has dug out such eyes of faith in himself through the idleness of the commandments is altogether condemned, no longer having God looking upon him. And I think it is for this cause that Scripture calls faith a tin stone, because the same thing is both punitive for those who do not adorn it with the commandments and preservative for those who keep it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":283,"ref":"p283","source":"κατηγλαϊσμένην ταῖς ἐνεργείαις τοῦ Πνεύματος. Ἔσται γάρ, φησὶ Συμεὼν ὁ μέγας περὶ τοῦ Κυρίου λέγων, εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν ἐν τῷ Ἰσραήλ, πτῶσιν μὲν τῶν ἀπιστούντων, ἀνάστασιν δὲ τῶν πιστευόντων. Φασὶ γάρ τινες ἐξ ἀργύρου καὶ μολίβου σύνθετον εἶναι τὸν κασσίτηρον. Οὐκοῦν, ὁ μὲν μόλιβος παιδείας καὶ τιμωρίας καὶ κολάσεως καὶ τοῦ βάρους τῆς κατακρίσεως φέρει σύμβολον, ὁ δὲ ( ἄργυρος λαμπρότητος καὶ δόξης καὶ περιφανείας ὡσαύτως τύπος ἐστίν. Εἰ δὲ τοῦτο, καὶ ἡ πίστις ἡ διὰ τοῦ κασσιτήρου(26) σημαινομένη καὶ παιδεύει καὶ τιμωρεῖται καὶ κολάζει καὶ κατακρίνει τοὺς ἀδοκίμους ἐν αὐτῇ γενομένους διὰ τῆς ἀργίας τῶν ἐντολῶν, ὡς μόλιβον ἔχουσα τυχὸν τῆς σαρκὸς τὴν ἀσθένειαν(27) ἐν τῷ λόγῳ δυναμωθεῖσαν κατὰ τὴν ἕνωσιν, καὶ λαμπρύνει πάλιν καὶ δοξάζει καὶ φωτίζει καὶ πρὸς ἐκθέωσιν ἄγει τοὺς ἐν αὐτῇ γενομένους δοκίμους διὰ τῆς ἐργασίας τῶν ἐντολῶν, ὡς ἄργυρον ἔχουσα τάχα τὴν τοῦ Λόγου θεότητα τοῖς ἀξίοις ὁλικῶς κατὰ τὸ δυνατὸν ἐναστράπτουσαν.","english":"adorned by the energies of the Spirit. For, says the great Symeon, speaking concerning the Lord, he shall be for a fall and a rising again of many in Israel—a fall of the unbelieving, but a rising again of the believing. For some say that tin is a composite of silver and lead. Therefore lead bears the symbol of instruction and punishment and chastisement and the weight of condemnation, while silver is likewise the type of brightness and glory and renown. If this is so, then faith too, which is signified by tin, both instructs and punishes and chastises and condemns those who have become reprobate in it through the idleness of the commandments, having, as it were, the weakness of the flesh as lead, made strong in the Word according to the union, and again it makes bright and glorifies and illumines and leads to deification those who have become approved in it through the working of the commandments, having, as it were, the divinity of the Word as silver, wholly flashing forth upon the worthy as far as is possible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":284,"ref":"p284","source":"Ἔλαβον δέ τινες τὸν κασσιτήρινον λίθον εἰς τὸν Κύριον ἡμῶν Ἰησοῦν Χριστόν, ὡς ἐκ δύο συγκείμενον φύσεων, θεότητός τε καὶ ἀνθρωπότητος. Εἰ δέ τις τὴν τοῦ Χριστοῦ πίστιν ἢ τὸν Χριστὸν αὐτὸν θεωρῆσαι βούλεται γνωστικώτερον, μόλιβός ἐστιν ἡ πίστις καὶ αὐτὸς ὁ Χριστός, ὡς παιδεύων ψυχὴν καὶ κολάζων σάρκα καὶ τιμωρούμενος πάθη καὶ κατακρίνων δαίμονας, ἄργυρος δέ, ὡς νοῦν λαμπρύνων ταῖς ἀρεταῖς καὶ δοξάζων ταῖς γνώσεσι καὶ τῇ θεώσει ποιῶν αὐτὸν φῶς, τοῦ πρώτου φωτὸς ἀπεικόνισμα. Κατὰ ταύτην τὴν ἔννοιαν ἐκληπτέον καὶ τὴν ἐξ αὐτοῦ γινομένην πτῶσιν καὶ ἀνάστασιν· πτῶσιν γὰρ ποιεῖται σαρκὸς ἤγουν σαρκικοῦ φρονήματος καὶ παθῶν καὶ ἁμαρτίας καὶ δαιμόνων, ἀνάστασιν δὲ νοὸς ἤγουν πνευματικοῦ φρονήματος καὶ φυσικῶν δυνάμεων καὶ ἀρετῆς καὶ τῶν συνεκτικῶν τῆς γνώσεως λογισμῶν. Καὶ ἁπλῶς, ὅλου τοῦ παλαιοῦ κατὰ τὸν Ἀδὰμ ἀνθρώπου καὶ τοῦ γράμματος τοῦ νόμου ἐν τοῖς ἀξίοις ποιεῖται πτῶσιν ὁ Λόγος, καὶ τοῦ νέου κατ᾽ αὐτὸν ἀνθρώπου καὶ τοῦ πνεύματος τοῦ νόμου ἀνάστασιν. Τυχὸν δὲ καὶ διὰ τοῦτο κασσιτηρίνῳ λίθῳ κατὰ τὴν Γραφὴν παρεικάζεται ἡ πίστις τῶν ἐν τοῖς μελαίνουσιν(28) αὐτῆς τὴν ἀρετὴν ἢ τὴν γνῶσιν δυναμένων πάλιν διὰ μετανοίας κατὰ πρᾶξιν καὶ θεωρίαν λαμπρύνεσθαι καὶ τὴν οἰκείαν αὖθις ἀπολαμβάνειν φωτεινὴν τοῦ βίου διαύγειαν. ( ΣΧΟΛΙΑ 1. Πρακτικῆς ἀρετῆς τέλος εἶναί φασι τό ἀγαθόν· τοῦτο δέ, θείας ἐνεργείας ὑπάρχει συμπλήρωσις· πρός ἥν ἄγει τό λογικόν τῆς ψυχῆς, τῷ τε θυμῷ καί τῇ ἐπιθυμίᾳ κατά φύσιν χρώμενον· ἐν ᾗ τό καθ᾿ ὁμοίωσιν πέφυκεν ἀναφαίνεσθαι κάλλος.","english":"Some have taken the tin stone to signify our Lord Jesus Christ, as being composed of two natures, divinity and humanity. But if one wishes to contemplate the faith of Christ, or Christ himself, more gnostically, the faith is lead, and Christ himself is lead, as disciplining the soul and chastening the flesh and punishing the passions and condemning the demons; but he is silver, as illumining the mind with virtues and glorifying it with knowledges and by deification making it light, a likeness of the first light. According to this understanding one must also take the fall and the resurrection that come from him: for he brings about a fall of the flesh, that is, of the fleshly mind, and of the passions and sin and demons, but a resurrection of the mind, that is, of the spiritual mind, and of the natural powers and of virtue and of the thoughts that are constitutive of knowledge. And simply, in those who are worthy the Word brings about a fall of the whole old man according to Adam and of the letter of the law, and a resurrection of the new man according to himself and of the spirit of the law. And perhaps for this reason also, according to the Scripture, the faith of those who are able, in the things that darken its virtue or its knowledge, to be illumined again through repentance in practice and contemplation and to recover again their own bright translucence of life is likened to the tin stone. (SCHOLIA 1. They say that the end of practical virtue is the good; and this is the fulfillment of divine activity, to which the rational part of the soul leads, using anger and desire according to nature; in which the beauty according to the likeness naturally shines forth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":285,"ref":"p285","source":"Θεωρητικῆς δέ φιλοσοφίας τέλος εἶναί φασι τήν ἀλήθειαν, ἥτις ἀμερῶς τῶν περί Θεόν ἁπάντων ἑνοειδής ἐστι γνῶσις· πρός ἥν ὁ καθαρός φέρεται νοῦς, ἀποσβέσας ἑαυτοῦ παντελῶς τήν κατ᾿ αἴσθησιν κρίσιν· ἐν ᾗ γνώσει δῆλον ἀκίβδηλον τό τῆς θείας εἰκόνος ἀξίωμα δείκνυται.\n\n2. Τάς μέν γυναῖκας εἰς ἀρετάς, ὧν ἡ ἀγάπη τέλος ἐστίν ἐθεώρησεν· τήν ἀλήθειαν δέ, πρός τήν ἄποσον ἀνήγαγε γνῶσιν· ὧν, ἀγάπης τέ φησι καί γνώσεως, ὁ βασιλεύων τῆς φύσεως ἐπιγνούς τόν χαρακτῆρα νόμος, ἀποβάλλεται καθάπερ οἶνον, τήν τῶν παθῶν τῆς σαρκός ἡδονήν· καί ὥσπερ βασιλέα, τήν πάντων ἀσχέτως κατοιομένην δοξομανίαν.\n\n3. Ἡ κατ᾿ ἀρετήν διάθεσις, φησίν, πρόσωπόν ἐστι τοῦ θεωρητικοῦ νοός, ὡς εἰς οὐρανόν, πρός τό ὕψος τῆς ἀληθινῆς ἐπαιρόμενον γνώσεως. 4. Ἄλλη περί τοῦ αὐτοῦ θεωρία, καθ᾿ ἥν τήν ἐν οὐρανοῖς ἀπογραφήν λέγει μόνων ἐκείνων εἶναι, τῶν κατά πρόθεσιν ὅλους ἑαυτούς ἀπογράφεσθαι τῷ καλάμῳ\n\nπαρεχόντων τοῦ Πνεύματος· βουλομένους γάρ, ἀλλ᾿ οὐκ ἀναγκαζομένους ἐν οὐρανοῖς ἀπογράφεται τό Πνεῦμα τό ἅγιον.","english":"They say that the end of contemplative philosophy is truth, which is the indivisible, uniform knowledge of all things pertaining to God; the pure intellect is carried toward it, having completely extinguished its own judgment according to sense; and in this knowledge the genuine dignity of the divine image is shown clearly.\n\n2. He contemplated the women as virtues, of which love is the end; and truth he led up to the knowledge that has no limit; and of these, love and knowledge, he says, the law that rules nature, having recognized the character, is cast off like wine—the pleasure of the passions of the flesh—and like a king, the vainglory that clings to all things without restraint.\n\n3. The disposition according to virtue, he says, is the face of the contemplative intellect, as it is raised up to heaven, to the height of true knowledge. 4. Another contemplation concerning the same: according to which he says that the enrollment in the heavens belongs only to those who, by their own purpose, offer themselves wholly to be enrolled by the pen of the Spirit; for the Holy Spirit enrolls in the heavens those who wish it, not those who are compelled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":286,"ref":"p286","source":"5. Οὐδείς δύναται, φησίν, ἀληθῶς τόν Θεόν εὐλογεῖν, μή τό σῶμα καθαγιάσας ταῖς ἀρεταῖς, καί τήν ψυχήν καταφωτίσας ταῖς γνώσεσι. 6. Τήν μέν νίκην, τῶν κατά τό πρακτικόν τῆς ψυχῆς θείων ἀγώνων πέρας εἶναί φησιν· ὅπέρ ἐστι τό ἀμιγές ἀγαθόν. Τήν δέ σοφίαν, τῶν κατά τό γνωστικόν τῆς ψυχῆς μυστικῶν ( ὑπάρχειν τέλος ἀποφαίνεται θεαμάτων· ὅπερ ἐστίν ἡ ἁπλῆ ἀλήθεια, πρός ἅπερ νοῦς τε, γενόμενος τῆς κατ᾿ αἴσθησιν καθαρός φαντασίας, ἄγει καί λόγος, ὑποζεύξας ἑαυτῷ τό τῆς ψυχῆς ζωτικόν, ὧν, νίκης τέ φησι καί σοφίας, ἤγουν ἀγαθότητος καί ἀληθείας ἡ σύνοδος, μίαν δείκνυσιν, οἷς ἄν ἐγγένηται, δόξαν τοῦ καθ᾿ ὁμοίωσιν ἀκραιφνοῦς ἀπαστράπτουσαν. 7. Οἱ κατά πνεῦμα Πατέρες, φησίν, διά τῆς διδασκαλίας θελόντων υἱῶν θέλοντες καθίστανται Πατέρες, λόγῳ καί βίῳ κατά Θεόν αὐτούς διαπλάττοντες, καί οἱ κατά πνεῦμα υἱοί κατά θέλησιν διά τῆς μαθήσεως αὐθαιρέτων υἱοί γίνονται Πατέρων, αὐθαίρετοι γνωμικῶς κατά Θεόν ὑπ᾿ αὐτῶν λόγῳ τε καί βίῳ διαπλαττόμενοι. Ἡ γάρ χάρις τοῦ Πνεύματος γνωμικήν τήν τῶν κατ᾿ αὐτήν γεννώντων καί γεννωμένων ἐργάζεται γέννησιν, ὅπερ οἱ κατά σάρκα πατέρες οὐκ ἔχουσιν, ἀκουσίων υἱῶν γινόμενοι πατέρες ἀκούσιοι· φύσεως γάρ, ἀλλ᾿ οὐ γνώμης ἔργον καθέστηκεν, ἡ τῶν φυσικῶς γεννώντων τε καί γεννωμένων διάπλασις. 8. Ἡ δυάς ἐνταῦθα, τήν ὕλην δηλοῖ καί τό εἶδος· ὧν ἡ μέν σύνοδος ποιεῖται σώματος γένεσιν· ἡ δέ διάλυσις, πέφυκε τήν αὐτοῦ ποιεῖσθαι φθοράν. Οὐκοῦν τά ἐξ ὕλης καί εἴδους ὄντα τῇ ἀρχῇ φυσικῶς ἀντικείμενον ἔχει τό τέλος, εἴπερ ἡ φθορά τῆς γενέσεώς ἐστιν ἀναίρεσις.","english":"5. No one, he says, can truly bless God without having sanctified the body by the virtues and illumined the soul by the knowledges. 6. Victory, he says, is the end of the divine struggles pertaining to the practical part of the soul; which is the unmixed good. And wisdom, he declares, is the end of the mystical visions pertaining to the contemplative part of the soul; which is the simple truth, toward which both the intellect, having become pure of sense-based imagination, and the reason lead, having yoked to itself the vital faculty of the soul; and the conjunction of these—of victory, he says, and wisdom, that is, of goodness and truth—shows forth one glory of the likeness, pure and radiant, in those in whom it comes to be. 7. The Fathers according to the Spirit, he says, become Fathers by their teaching of willing sons, willing themselves, forming them in word and life according to God; and the sons according to the Spirit become by will, through learning, sons of Fathers who are self-chosen, being formed by them willingly in disposition according to God, in word and life. For the grace of the Spirit effects a dispositional birth of those who beget and are begotten according to it, which fleshly fathers do not have, becoming unwilling fathers of unwilling sons; for the formation of those who beget and are begotten naturally is the work of nature, not of disposition. 8. The dyad here signifies matter and form; the conjunction of these produces the generation of a body, while their dissolution naturally brings about its corruption. Therefore, things that exist from matter and form have their end naturally opposed to their beginning, since corruption is the destruction of generation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":287,"ref":"p287","source":"Γενέσεως δέ καί φθορᾶς ὑπερασπίζουσιν αἱ δύο δυνάμεις, ἤ τε κατ᾿ ἐπιθυμίαν καί ἡ θυμική· ἡ μέν ἐφιεμένη δι᾿ ἑαυτῆς κρατῆσαι πρός τό εἶναι τήν γένεσιν, ἡ δέ τήν ἐκ τῆς φθορᾶς ἀγωνιστικῶς ἀπωθουμένη διάλυσιν. Τούτων συνήγοροι τῶν δυνάμεων οἱ πονηροί καθίστανται δαίμονες, οἱ μέν τήν κατ' ἐπιθυμίαν τῆς ψυχῆς ἀπό τῶν θείων ἔκστασιν, ( ἧς ὁ οἶνος ὑπάρχει σύμβολον, οἱ δέ τήν ἐπί τοῖς ὑλικοῖς τυραννίδα τῆς θυμικῆς δυνάμεως, ἧς εἰκών ἡ βασιλεία καθέστηκε, προβαλλόμενοι τῷ νόμῳ τῆς φύσεως, παραπεῖσαι βουλόμενοι τήν κατ᾿ αὐτάς ἐμπαθῆ ψηφίσασθαι ζωήν.\n\nἩ δέ μονάς, τήν ἁπλῆν σημαίνει κατ᾿ οὐσίαν ψυχήν, ὡς εἰκόνα τῆς κατ᾿ οὐσίαν ὑπερφυοῦς τρισυποστάτου μονάδος· ἧς ὁ νοῦς, φημί δέ τῆς ψυχῆς, ὡς εἷς μιᾶς ὑπάρχει συνήγορος, τήν εἰς τόν Θεόν πίστιν διά τῆς ἀληθείας, καί τήν εἰς αὐτόν ἀγάπην διά τῶν γυναικῶν, πάντων ἰσχυροτέραν ἀποδεικνύς τῷ νόμῳ τῆς φύσεως, καί τό κατ᾿ αὐτάς κράτος αὐτόν πείθων ψηφίσασθαι. 9. Ὅτι τῇ καθ᾿ ὑπεροχήν στερήσει τῶν πολλῶν, ὡς ἕν καί μόνον ἡ ἀλήθεια πέφυκεν ἀναφαίνεσθαι, φησίν, καλύπτουσα πάντων τῶν νοεῖν ἤ νοεῖσθαι δυναμένων τάς γνωστικάς δυνάμεις, ὡς ὑπέρ τά νοοῦντα καί τά νοούμενα καθ᾿ ὕπαρξιν ὑπερούσιον οὖσα, καί ἀπείρῳ δυνάμει, τάς κατά τήν ἀρχήν καί τό τέλος τῶν ὄντων ἀκρότητος περιγράφουσα, πᾶσαν πάντων πρός ἑαυτήν συνέλκει κίνησιν, τοῖς μέν παρεχομένη γνῶσιν ἀρίδηλον, ἧς ἐστερήθησαν χάριτος· τοῖς δέ δωρουμένη κατ᾿ αἴσθησιν ἄῤῥητον, ἧς εἶχον τήν ἔφεσιν ἀγαθότητος τῇ μεθέξει φανερόν τήν ἐπίγνωσιν.","english":"The two powers, that of desire and that of anger, defend generation and corruption: the one seeking by itself to prevail toward being, that is, generation, the other struggling to repel the dissolution that comes from corruption. The evil demons set themselves up as advocates of these powers—some urging the soul's ecstasy from divine things in accordance with desire (of which wine is a symbol), others putting forward the tyranny of the irascible power over material things (of which the kingdom is an image)—against the law of nature, wishing to persuade it to vote for a life enslaved to passions in accordance with these powers.\n\nThe monad signifies the soul that is simple in essence, as an image of the supernaturally simple, three-personed monad in essence; of this soul—I mean the soul's intellect—as one, it is the advocate of the one, demonstrating faith in God through truth, and love for him through the women, stronger than all things, by the law of nature, and persuading it to vote for the dominion that accords with them. 9. He says that by the transcendent privation of the many, truth naturally appears as one and only, covering the cognitive powers of all things that can think or be thought, as being beyond being in subsistence, above things that think and things thought, and by infinite power, circumscribing the extremes of the beginning and the end of beings, it draws every motion of all things to itself, granting to some manifest knowledge, of which they were deprived of grace; and to others granting ineffable perception, of which they had the desire, making the knowledge evident through participation in goodness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":288,"ref":"p288","source":"10. Τόν ἐν Βαβυλώνι λαόν ἀληγορικῶς, νοεῖ τούς εἰς δουλείαν παθῶν κεκρατημένους λογισμούς, τόν δέ Δαρεῖον, τόν φυσικόν νόμον, τόν δέ Ζοροβάβελ τόν γνωστικόν νοῦν· τήν Ἰουδαίαν δέ τήν ἀρετήν, τήν Ἱερουσαλήμ δέ τήν ἕξιν τῆς ἀπαθείας, τόν δέ ναόν τήν δεκτικήν τῆς σοφίας γνῶσιν, τήν δέ πρός τήν Ἰουδαίαν ἐκ\n\nΒαβυλῶνος ἀνάβασιν τήν ἀπό τῶν σωματικῶν εἰς τά πνευματικά διά μετανοίας τῆς διανοίας μετάθεσιν.\n\n11. Αἴτιον εἶναι λέγει, τῆς τῶν θείων διανομῆς ἀγαθῶν, τό μέτρον ( τῆς ἑκάστου πίστεως· καθώς γάρ πιστεύομεν, καί τήν ἐπί τό πράττειν τῆς προθυμίας ἐπόδοσιν ἔχομεν. Ὁ γοῦν πράττων, κατά τήν ἀναλογίαν τῆς πράξεως ἐπιδείκνυται τό μέτρον τῆς πίστεως, δεχόμενος ὡς ἐπίστευσεν τό μέτρον τῆς χάριτος· ὁ δέ μή πράττων, κατά τήν ἀναλογίαν τῆς ἀπραξίας ἐπιδείκνυται τό μέτρον τῆς ἀπιστίας, δεχόμενος ὡς ἠπίστησε, τήν τῆς χάριτος στέρησιν. Οὐκοῦν κακῶς ποιεῖ βασκαίνων τοῖς κατορθοῦσιν ὁ φθονερός, ἐπ᾿ αὐτῷ σαφῶς, ἀλλ᾿ οὐκ ἐν ἄλλῳ κειμένης, τῆς τοῦ πιστεύειν τε καί πράττειν, καί πρός τό μέτρον τῆς πίστεως ἐρχομένην δέξασθαι τήν χάριν, ἐπιλογῆς.","english":"10. He understands allegorically the people in Babylon as the thoughts held captive in slavery to the passions, and Darius as the natural law, and Zerubbabel as the gnostic intellect; and Judea as virtue, and Jerusalem as the state of impassibility, and the temple as the knowledge receptive of wisdom, and the ascent from Babylon to Judea as the transition of the mind from bodily things to spiritual things through repentance.\n\n11. He says that the measure of each one's faith is the cause of the distribution of divine goods; for according as we believe, we also have the corresponding measure of readiness for action. So the one who acts demonstrates the measure of his faith in proportion to his action, receiving the measure of grace as he believed; but the one who does not act demonstrates the measure of his unbelief in proportion to his inaction, receiving the deprivation of grace as he disbelieved. Therefore the envious man does evil in being jealous of those who succeed, since the choice of believing and acting lies clearly in himself and not in another, and it is by choice that grace comes to be received according to the measure of faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":289,"ref":"p289","source":"12. Καλῶς ἐδείχθη τῇ ἀληθείᾳ συμβαίνειν ὁ τύπος. Ὥσπερ γάρ ὁ Ζαροβάβελ οὐ γέγονεν αἰχμάλωτος, ἀλλ᾿ ἐκ τῶν αἰχμαλώτων ἐν Βαβυλῶνι τότε δεδουλωμένων ἐγεννήθη, καί γέγονεν αὐτῶν λυτρωτής· οὕτω καί ὁ Κύριος ἀναμάρτητος ὤν, ἐξ ἡμῶν ἐν ἡμῖν ὡς εἷς ἐξ ἡμῶν κατελογίσθη, τό τῆς φύσεως ἡμῶν ἑκουσίως ὑποδύς παθητόν, καθ᾿ ὅ τῆς ἡμῶν πρός ἀλήθειαν φυσικῆς ἀνασχόμενος ἀσθενείας, τοῦ φθοροποιοῦ κράτους ἡμᾶς ἠλευθέρωσε, καί εἰς οὐρανούς ἡμᾶς ἀνήγαγεν ἀπό γῆς· τῇ μέν δυνάμει τῆς αὐτοῦ σαρκώσεως ὅλην ἀνελλειπῶς ἑαυτῷ καθ᾿ ἕνωσιν ἄῤῥητον τήν φύσιν προσλαβών· τῇ δέ κλήσει τῆς χάριτος, μόνους ἐκείνους τούς δεξαμένους τε περιχαρῶς τήν κλῆσιν, καί διά τῶν ἔργων τήν χάριν αἰδεσθέντας τῆς ἀναπλάσεως.\n\n13. Σάρξ ἁμαρτίας ἐστίν, ἡ ἐκ σπορᾶς ἀνδρός τήν γένεσιν ἔχουσα· κατά ταὐτόν γάρ ἔχει δυνάμει τήν ἁμαρτίαν καί τήν φθοράν κατά φύσιν, τήν μέν ἀρχήν, τήν δέ τέλος ἔχουσα τῆς οἰκείας γενέσεως· ἡ δέ ἐν ὁμοιώματι σαρκός ἁμαρτίας ἐστί σάρξ, ἡ δίχα σπορᾶς ἀνδρός συστᾶσα τοῦ Κυρίου σάρξ· κατά φύσιν μέν ἔχουσα τήν φθοράν, καθ᾿ ἥν ἡμῖν ὅμοιος ἦν· κατά δύναμιν δέ φύσει τήν ἀναμαρτησίαν, καθ᾿ ἥν ἡμῖν ἀνόμοιος ἦν.","english":"12. The type was rightly shown to correspond to the truth. For just as Zerubbabel was not a captive, but was born of those who were then held captive in slavery in Babylon, and became their redeemer, so too the Lord, being without sin, was counted from us and among us as one of us, voluntarily assuming the passibility of our nature, in that he endured the natural weakness of our nature in truth, and freed us from the destructive power, and led us up from earth to the heavens: by the power of his incarnation, receiving the whole nature to himself without deficiency in an ineffable union; but by the call of grace, only those who gladly received the call and who, through their works, revered the grace of the re-formation.\n\n13. Flesh of sin is that which has its origin from the seed of a man; for in the same way it has sin in potential and corruption by nature, having the one as the beginning and the other as the end of its own generation. But the flesh in the likeness of flesh of sin is the flesh of the Lord, which came into being without the seed of a man; having corruption by nature, according to which he was like us; but by nature having sinlessness in potential, according to which he was unlike us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":290,"ref":"p290","source":"( 14. Ἐπειδή φησιν, ὡς πρός τήν ἄκρατόν τε καί ἄκραν θεολογίαν, δεύτερός ἐστιν ὁ τῆς σαρκώσεως λόγος· (ἡ μέν γάρ τοῦ περί τήν οὐσίαν ἄκρου καθέστηκε λόγου· ὁ δέ, τῆς κατά τήν πρόνοιαν ἀκροτάτης ἐνεργείας ὑπάρχει συνεκτικός), ὑποκάτωθεν ἀνατολή προσηγορεύθη τῷ Πνεύματι. Ἐν γάρ τῷ λόγῳ τῆς θείας σαρκώσεως, ἡ τῶν αἰώνων τε καί τῶν ἐν αἰῶνι περιέχεται γένεσις· καί ἡ πρός ἀοριστίαν τῆς ὑπέρ αἰῶνας κατά χάριν ζωῆς τῶν ὄντων παράτασις. 15. Ὁ τῶν καλῶν, φησίν, ἐραστής, κατά πρόνοιαν σοφίας λόγοις ἑκουσίως ἐπείγεται πρός τήν τῆς θεώσεως χάριν· ὁ δέ τούτων ἀνέραστος, κατά δικαίαν κρίσιν παιδείας τρόποις ἀκουσίως κακίας ἀπάγεται· ὁ μέν ὡς φιλόθεος διά τῆς προνοίας θεούμενος· ὁ δέ διά τῆς κρίσεως ὡς φιλόϋλος εἰς κατάκρισιν ἐλθεῖν μή συγχωρούμενος.\n\n16. Πῦρ μέν ἡμῶν ὑπάρχει ψεκτόν, ὁ τῆς σαρκός νόμος· φῶς δέ τούτου τοῦ πυρός ἐστιν, ἡ κατά τοῦτον τόν ψεκτόν νόμον ἐν ἕξει τῶν παθῶν κίνησις· ἡ δέ ψεκτή φλόξ ἐστιν, ἡ διά τῆς ἐνεργείας ἔκκαυσις τῶν παθῶν. Ἤ πάλιν, πῦρ μέν ἐστι ψεκτόν, ἡ κακία· φῶς δέ ψεκτόν, ἡ τῆς κακίας ἕξις· φλόξ δέ ἡ ἐνέργεια. Οὐ δεῖ οὖν τούτῳ τόν νοῦν θερμαίνεσθαι τῷ πυρί, μηδέ τούτῳ φωτίζεσθαι τῷ φωτί, μηδέ ταύτῃ καταπιμπρᾶσθαι τῇ φλογί· τό γάρ καθ᾿ ἡδονήν πρός αἴσθησιν φῶς, πρός νοῦν σκότος ὑπάρχει βαθύτατον. 17. Ἡ μέν ὄντως πίστις ἀληθείας ἐστίν συστατική, ψεῦδος οὐκ ἔχουσα· ἡ δέ ἀγαθή συνείδησις, τήν τῆς ἀγάπης ἐπιφέρεται δύναμιν, ὡς μηδεμίαν ἔχουσα θείας παράβασιν ἐντολῆς.","english":"14. Since, he says, as regards the most pure and highest theology, the word of the incarnation is second; for the one belongs to the word concerning the highest essence, while the other is the connecting principle of the highest activity according to providence—it was called from below a rising by the Spirit. For in the word of the divine incarnation is contained the generation of the ages and of the things within the age, and the extension of beings toward the indefiniteness of the life beyond the ages according to grace. 15. The lover of good things, he says, is urged voluntarily, according to the providence of wisdom, by words toward the grace of deification; but the one who does not love these things is led involuntarily away from evil, according to the just judgment of discipline, by ways of correction; the one, as a lover of God, is deified through providence; the other, as a lover of matter, is not permitted to come to condemnation through judgment.\n\n16. Our blameworthy fire is the law of the flesh; and the light of this fire is the movement in the habit of the passions against this blameworthy law; and the blameworthy flame is the kindling of the passions through activity. Or again, the blameworthy fire is evil; the blameworthy light is the habit of evil; and the flame is the activity. It is not right, then, for the mind to be warmed by this fire, nor to be illuminated by this light, nor to be consumed by this flame; for the light that is pleasant to the senses is the deepest darkness to the mind. 17. True faith is constitutive of truth, having no falsehood; and a good conscience brings with it the power of love, as having no transgression of a divine commandment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":291,"ref":"p291","source":"18. Ἡ ἀνάστασις ἀνάπλασίς ἐστι τῆς φύσεως, πλεονεκτοῦσα τήν τῆς φύσεως ἐν τῷ παραδείσῳ διάπλασιν· γενικῶς μέν, τῇ καθόλου τῶν ὅλων ἀτρεψίᾳ· ἰδικῶς δέ, τῇ κατά χάριν ἀῤῥήτῳ θεώσει τῶν ἁγίων.\n\n( 19. Χεῖρας τυχόν εἶπεν ὁ λόγος τοῦ νοητοῦ Ζοροβάβελ, τήν τε δημιουργικήν δύναμιν, καθ᾿ ἥν τήν ἐπί τό εὖ εἶναι λαμβάνομεν γένεσιν· καί τήν ἀνανεωτικήν, καθ᾿ ἥν τήν ἐπί τό ἀεί εὖ εἶναι δεχόμεθα χάριν· ἤ τήν ἐν ἡμῖν κατά τήν πρᾶξιν τῶν ἀρετῶν ἀγαθουργόν αὐτοῦ χάριν· καί τήν ἐπ᾿ αὐτῇ κατά τήν θεωρίαν ἀδιασκέδαστον χύσιν τῆς γνώσεως.\n\n20. Λίθος ἡ πίστις ἐκλήθην, διά τό στεῤῥόν, ἄτρεπτόν τε καί βάσιμον, καί παντελῶς ἀκίνητον τῆς κατ᾿ αὐτήν ἀληθείας· καί μηδαμῶς ὑπεῖκον ψεύδους ἐπαναστάσεσιν. Ἐν χειρί δέ, διά τό κατ᾿ ἐνέργειαν πρακτικόν, καί πασῶν κατά περιγραφήν τῶν ἀρετῶν συνεκτικόν. Ἑπτά δέ ὀφθαλμούς ἔχουσα, διά τό διακριτικόν τε καί θεωρητικόν καί τῆς παντελοῦς τῶν ὑπό χρόνον ἀπταίστου γνώσεως περιεκτικόν καί τῆς ἀμιγοῦς, ὡς ἐν ἀριθμοῖς, ἑπταπλῆς τοῦ παναγίου Πνεύματος ἐνεργείας δεκτικόν.","english":"18. The resurrection is a remoulding of nature, surpassing the formation of nature in paradise: generally, by the universal immutability of all things; specifically, by the ineffable deification by grace of the saints.\n\n19. Perhaps the word of the spiritual Zerubbabel called \"hands\" the creative power, by which we receive generation unto well-being; and the renewing power, by which we receive the grace of always being well; or His beneficent grace in us according to the practice of the virtues, and the undispersed outpouring of knowledge upon it according to contemplation.\n\n20. Faith was called a stone, because of the firmness, immutability, and stability, and the wholly unmoved character of the truth according to it; and because it in no way yields to the assaults of falsehood. And \"in the hand,\" because of its practical activity in operation, and its comprehensive grasp, by definition, of all the virtues. And having seven eyes, because of its discerning and contemplative power, and its comprehensive grasp of the wholly faultless knowledge of things under time, and its receptivity of the undefiled, sevenfold, as it were in numbers, energy of the all-holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":292,"ref":"p292","source":"21. Διάληψις ἀποδεικτική τῆς ἰδιότητος τοῦ πνευματικοῦ χαρίσματος. Φόβου γάρ ἴδιον ἡ ἀποχή τῶν κακῶν· ἰσχύος δέ, ἡ πρᾶξις τῶν ἀγαθῶν· βουλῆς δέ, ἡ τῶν ἀντικειμένων διάκρισις· ἐπιστήμης δέ, ἡ τῶν καθηκόντων ἀνόθευτος εἴδησις· γνώσεως δέ, ἡ κατ᾿ ἐνέργειαν τῶν ἐν ταῖς ἀρεταῖς θείων λόγων περίληψις· συνέσεως δέ, ἡ πρός τά γνωσθέντα διόλου τῆς ψυχῆς συνδιάθεσις· σοφίας δέ, ἡ πρός Θεόν ἀδιάγνωστος ἕνωσις, καθ᾿ ἥν τοῖς ἀξίοις ἡ ἔφεσις ἀπόλαυσις γίνεται, μεθέξει ποιοῦσα θεόν τόν μετέχοντα καί τῆς θείας αὐτόν ὑποφήτην καθιστῶσα μακαριότητος, κατά τήν ἀέναον πρός τούς δεομένους τῶν θείων μυστηρίων ἀνεκπόμπευτον προβολήν καί διέξοδον.\n\n22. Τό πρός ἡμᾶς, φησί, κατ᾿ ἐνέργειαν πρῶτον ἀγαθόν, ὅπερ ἐστίν ὁ φόβος, τελευταῖον ἀπηριθμήσατο τῆς Γραφῆς ὁ ( λόγος ὡς σοφίας ἀρχήν· ἀφ᾿ ἧς κινούμενοι, πρός τό τῆς σοφίας τέλος τήν σύνεσιν ἀναβαίνομεν· μεθ᾿ ἥν προσεχεῖς αὐτῷ γινόμεθα τῷ Θεῷ, μόνην τήν σοφίαν τῆς πρός αὐτόν ἑνώσεως μεσιτεύουσαν ἔχοντες. Οὐ γάρ ἐστι δυνατόν ἐπιλαβέσθαι σοφίας, τόν μή πρότερον διά τοῦ φόβου, καί τῶν διά μέσου λοιπῶν χαρισμάτων, τήν τε λήμην τῆς ἀγνοίας, καί τόν τῆς κακίας κονιορτόν ἑαυτοῦ παντελῶς ἀποσεισάμενον. Διά τοῦτο, Θεῷ μέν προσεχῆ τήν σοφίαν· ἡμῖν δέ προσεχῆ τόν φόβον ἡ γραφική τάξις διέθηκεν· ἵνα ἡμεῖς εὐταξίας μάθωμεν ὅρον καί νόμον.","english":"21. A demonstrative analysis of the property of the spiritual gift. For it is the property of fear to abstain from evils; of strength, the practice of good things; of counsel, the discernment of things opposed; of knowledge, the unadulterated understanding of things that are fitting; of gnosis, the comprehensive grasp, in actual operation, of the divine principles within the virtues; of understanding, the soul's entire co-disposition toward the things known; of wisdom, the undiscernible union with God, through which the longing of the worthy becomes enjoyment, making the participant God by participation and establishing him as a herald of divine blessedness, according to the ever-flowing, unproclaimed projection and procession of the divine mysteries toward those who need them.\n\n22. The first good in actual operation with respect to us, he says, which is fear, the word of Scripture has enumerated last as the beginning of wisdom; from which, being moved, we ascend to understanding, the end of wisdom; after which we come near to God himself, having only wisdom as the mediator of our union with him. For it is not possible for a man to lay hold of wisdom unless he has first, through fear and the remaining gifts in between, wholly shaken off from himself the film of ignorance and the dust of vice. For this reason, the order of Scripture has set wisdom near to God, but fear near to us, so that we might learn the measure and law of good order.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":293,"ref":"p293","source":"23. Ἡ σοφία, φησίν, μονάς ἐστιν, ταῖς ἐξ αὐτῆς διαφόρους ἀρεταῖς ἀτμήτως ἐνθεωρουμένη· καί μονοειδῶς ταῖς τῶν ὅλων ἀρετῶν ἐνεργείαις ἐπισυναγομένη· καί πάλιν ἁπλῆ μονάς ἀποδεικνυμένη ταῖς πρός αὐτήν τῶν ἐξ αὐτῆς ἀρετῶν ἀποκαταστάσεσιν· ὅταν ἡμεῖς, δι᾿ οὕς κατά τήν ἑκάστης ἀρετῆς γένεσιν ποιεῖται τήν πρόοδον, ἀνατατικῶς δι᾿ ἑκάστης ἀρετῆς πρός αὐτήν συναγώμεθα. 24. Τυφλήν ἔχει τήν πίστιν, φησίν, ὁ τά κατά τήν πίστιν θεῖα προστάγματα μή ἐργαζόμενος. Εἰ γάρ φῶς εἰσι τά τοῦ Κυρίου προστάγματα, δῆλον ὅτι δίχα θείου φωτός ἐστιν, ὁ μή πράττων τά θεῖα προστάγματα, καί ψιλήν, ἀλλ᾿ οὐκ ἀληθῆ τήν τῆς πίστεως ἐπιφέρεται κλῆσιν.\n\n25. Εἰ τάς ἐνεργείας τοῦ Πνεύματός φησιν, ὀφθαλμούς Κυρίου προσηγόρευσεν ὁ λόγος, ὁ μή τούτους τῇ πράξει τῶν ἐντολῶν διανοίγων, ἐπιβλέποντα τόν Θεόν ἐπ᾿ αὐτόν οὐκ ἔχει. Δι᾿ ἄλλων γάρ, ὡς εἰκός, ἐπισκοπεῖν ὀφθαλμῶν τούς ἐπί γῆς οὐ πέφυκεν ὁ Θεός, εἴπερ θείας ὁράσεως ἀκτίς ἐστιν ὁ κατ᾿ ἀρετήν ἡμῶν φωτισμός.","english":"23. Wisdom, it says, is a unity, contemplated indivisibly in the various virtues that come from it, and gathered in a single form by the activities of all the virtues, and again shown to be a simple unity by the restoration of the virtues that come from it back to itself—whenever we, for whose sake it makes its procession at the generation of each virtue, are gathered up to it through each virtue in an ascending way. 24. Blind, it says, is the faith of the one who does not perform the divine commandments that pertain to faith. For if the commandments of the Lord are light, it is clear that the one who does not practice the divine commandments is without divine light, and bears the name of faith in vain, and not truly.\n\n25. If, it says, the Word called the activities of the Spirit the eyes of the Lord, then the one who does not open these by the practice of the commandments does not have God looking upon him. For it is not in the nature of God, as is likely, to oversee those on earth through other eyes, since our illumination according to virtue is a ray of divine vision.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":294,"ref":"p294","source":"26. Ὁ κασσίτερος, φησίν, τήν τε τοῦ ἀργύρου καί τοῦ μολίβου φυσικῶς ἔχων ἰδιότητα, χαρακτηρίζει τήν πίστιν· κολάζει ( γάρ μή φυλαττομένη,\n\nμόλιβον ἔχουσα τήν ἐπ᾿ αἰῶσι τῶν μή φυλαξάντων αὐτήν κατηγορίαν, καί δοξάζει τούς φυλάττοντας, ἄργυρον ἔχουσα διαφανῆ καί λαμπρόν, τήν ἐπ᾿ αἰῶσι τῶν φυλαξάντων αὐτήν συνηγορίαν.\n\n27. Οὐδείς ἁμαρτάνων, φησίν, δύναται τῆς ἁμαρτίας συνήγορον ἔχειν τῆς σαρκός τήν ἀσθένειαν. Ἡ γάρ πρός τόν Θεόν Λόγον ἕνωσις, ὅλην τήν φύσιν τῇ λύσει τῆς κατάρας ἀνέῤῥωσεν· ἀπροφάσιστον ἡμῖν ποιησαμένη, τήν πρός τά πάθη τῆς γνώμης προσπάθειαν· ἡ γάρ τοῦ Λόγου θεότης κατά χάριν ἀεί συνοῦσα τοῖς εἰς αὐτόν πιστεύουσιν, τόν ἐν τῇ σαρκί νόμον τῆς ἁμαρτίας ἀπομαραίνει. 28. Ὥσπερ, φησίν, ὁ κασσίτερος μελαινόμενος λαμπρύνεται πάλιν· οὕτω καί οἱ πιστεύοντες κἄν μελαίνονται ἁμαρτάνοντες, λαμπρύνονται πάλιν μετανοοῦντες· δι᾿ ἥν αἰτίαν καί κασσιτέρῳ τυχόν ἡ πίστις παρεικάσθη. ΝΕ (55). ΠΕΡΙ ΤΟΥ ΑΡΙΘΜΟΥ ΤΩΝ ΕΞΕΛΘΟΝΤΩΝ ΕΚ ΒΑΒΥΛΩΝΟΣ ΑΝΘΡΩΠΩΝ ΤΕ ΚΤΗΝΩΝ.","english":"26. Tin, it says, having by nature the property of both silver and lead, characterizes faith; for it punishes faith when it is not kept, having lead as the accusation, for all ages, of those who did not keep it, and it glorifies those who keep it, having silver, transparent and bright, as the advocacy, for all ages, of those who kept it.\n\n27. No one, it says, who sins can have the weakness of the flesh as an advocate of his sin. For the union with God the Word restored the whole nature by the dissolution of the curse, making our inclination of will toward the passions without excuse; for the divinity of the Word, being always present by grace to those who believe in him, withers away the law of sin in the flesh. 28. Just as, it says, tin when it grows black is made bright again, so also those who believe, even if they grow black by sinning, are made bright again by repenting; for which reason faith was perhaps likened to tin. NE (55). CONCERNING THE NUMBER OF PEOPLE AND CATTLE THAT CAME OUT OF BABYLON.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":295,"ref":"p295","source":"( 55. ΕΡΩΤΗΣΙΣ ΝΕ' Οἱ δὲ πάντες ἦσαν ἐξ Ἰσραὴλ ἀπὸ δωδεκαετοῦς, χωρὶς παίδων καὶ γυναικῶν, μυριάδες τέσσαρες τρισχίλιοι τριακόσιοι ἑξήκοντα· παῖδες τούτων καὶ παιδίσκαι, ἑπτακισχίλιοι τριακόσιοι ἑπτά· ψάλται καὶ ψαλτῳδοὶ ὀκτακόσιοι πεντηκονταπέντε· κάμηλοι τετρακόσιαι τριακονταπέντε, καὶ ἵπποι ἑπτακισχίλιοι ἑπτακόσιοι τριακονταέξ· ἡμίονοι ὀκτακόσιοι τεσσαρακονταπέντε· ὑποζύγια πεντακισχίλια πεντακόσια εἰκοσιπέντε. Ποίησον ἀγάπην τοιούτων μεγάλων καὶ ὑψηλῶν περὶ τῆς ἐκ τῆς αἰχμαλωσίας ἐπανόδου ὑπὸ τοῦ ἁγίου Πνεύματος διὰ τῶν προφητῶν εἰρημένων· τίς ἡ τοσαύτη ταπεινότης καὶ ἀκαιρόγραφος ἐξήγησις καὶ ἀναξιότης τοῦ Πνεύματος, καμήλων μνημονεῦσαι καὶ ἵππων καὶ ἡμιόνων καὶ ὄνων καὶ ταῦτα μετὰ ἀκριβείας ἀριθμοῦ;\n\nἈπόκρισις.\n\nΤὸ μὲν δι᾽ ἀκριβείας περὶ τούτων εἰπεῖν μόνων ἐκείνων ἐστὶ τῶν διὰ πολλὴν καθαρότητα νοῦ θεόθεν ὅλην εἰληφότων τὴν ἐφικτὴν ἀνθρώποις χάριν(1) τοῦ Πνεύματος· καθ᾽ ἣν τῷ πελάγει τῶν μυστικῶν θεαμάτων γνωστικῶς ἐνδιαθέοντες, τοὺς λόγους μόνον ὁρῶσι τῶν γεγραμμένων γυμνοὺς τῶν ἐπ᾽ αὐτοῖς τυπικῶν συνθημάτων, μηδενὸς τὸ σύνολον ποιούμενοι λόγον τῶν τυπούντων αὐτοὺς συμβόλων, εἰ μή που βουληθῶσι(2) σοφῶς αὐτοὺς τυπῶσαι σωματικῶς τοῖς διὰ νηπιότητα νοῦ γενέσθαι μὴ δυναμένοις ὑπὲρ τὴν αἴσθησιν, ἵνα τοῖς τύποις πρότερον ( ἐγγυμνασθέντες κατὰ τὴν αἴσθησιν, πρὸς τοὺς ἄνευ αἰσθήσεως ἀρχετύπους ἐλθεῖν ποθήσωσι λόγους.","english":"55. Question 55. All these were from Israel, from twenty years old and upward, apart from children and women: four thousand three hundred and sixty myriads; their male and female children, seven thousand three hundred and seven; singers and singing-women, eight hundred and fifty-five; camels, four hundred and thirty-five; and horses, seven thousand seven hundred and thirty-six; mules, eight hundred and forty-five; beasts of burden, five thousand five hundred and twenty-five. Give an answer worthy of such great and lofty things spoken by the Holy Spirit through the prophets concerning the return from captivity: what is this great lowliness and untimely, unlettered exposition and unworthiness of the Spirit, to make mention of camels and horses and mules and asses, and that with exactness of number?\n\nAnswer.\n\nTo speak with exactness concerning these things alone belongs to those who, through great purity of mind, have received from God the whole grace of the Spirit attainable by men; according to which, coursing knowingly through the sea of mystical visions, they see only the principles of the things written, stripped of the typical marks upon them, making no account at all of the symbols that typify them, unless perhaps they wish wisely to typify them bodily for the sake of those who, through childishness of mind, are unable to rise above sense, so that, having first been exercised in the types according to sense, they may desire to come to the archetypal principles that are without sense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":296,"ref":"p296","source":"Τὸ δὲ στοχασμῷ τοῖς ὑψηλοτέροις ἐπιβάλλειν διὰ τὴν φυσικῶς ἐν ἡμῖν ἐφιεμένην τῆς τῶν θείων γνώσεως δύναμιν οὐκ ἄτοπον, δύο καλῶν ἐκ τοῦ στοχασμοῦ τοῖς εἰλικρινὲς περὶ τὰ θεῖα κεκτημένοις τὸ σέβας ἀναδεικνυμένων. Ἢ γὰρ ἐπιτυγχάνει τῆς ἀληθείας τῶν νοουμένων ὁ στοχαστικὴν τὴν ἔφοδον τῶν θείων ποιούμενος καὶ προσφέρει χαίρων θυσίαν αἰνέσεως(3) τὴν εὐχαριστίαν τῷ δεδωκότι τοῦ ζητουμένου τὴν εἴδησιν, ἢ διαφεύγουσαν εὑρίσκει τῶν γεγραμμένων τὴν ἔννοιαν καὶ τὰ θεῖα πλέον σεβάζεται, τὴν τῆς οἰκείας δυνάμεως ὑπερβαίνοντα μανθάνων κατάληψιν. Τοίνυν κἀγώ, στοχαστικῶς ἐπιβάλλων τοῖς προκειμένοις, τὸν Θεὸν ἐπικαλοῦμαι γενέσθαι τῶν λεχθησομένων συλλήπτορα, κατὰ πάντα τρόπον πρὸς τὸ ὕψος τῶν γραφικῶν αἰνιγμάτων ἀσθενοῦσαν εὑρίσκων τῆς ἐμαυτοῦ διανοίας τὴν δύναμιν. Κἄν τε γὰρ ἐπιτύχω, τοῦ Θεοῦ τὸ πᾶν ὑπάρχει κατόρθωμα, διὰ τῆς καταλήψεως ἐνάγοντός με πρὸς εὐχαριστίαν· κἄν τε γὰρ μή, καὶ οὕτω πάλιν τοῦ Θεοῦ τὸ τῆς ἀκαταληψίας ὑπάρχει καλόν, τὸν ὡς εἰκὸς ἐκ τῆς","english":"To apply oneself by conjecture to the higher things, because of the power naturally present in us that desires the knowledge of divine things, is not unreasonable, since from conjecture two good things are shown forth for those who have acquired pure reverence concerning divine matters. For either the one who makes a conjectural approach to divine things succeeds in attaining the truth of what is understood and joyfully offers a sacrifice of praise, thanksgiving to the one who gave the knowledge of what was sought, or he finds the meaning of what is written eluding him and reveres the divine things all the more, learning that they surpass the comprehension of his own power. Therefore I too, applying myself conjecturally to what lies before us, call upon God to become the helper of what will be said, finding in every way the power of my own mind weak in relation to the height of the scriptural riddles. For even if I succeed, the whole achievement is God's, leading me through comprehension to thanksgiving; and even if I do not, yet again in this way the good of incomprehensibility is God's, since the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":297,"ref":"p297","source":"γνώσεως τεχθησόμενόν μοι κατὰ πρόνοιαν τῦφον προανακόπτοντος(4) καὶ τὴν ἀκαταληψίαν ποιουμένου μοι μετριοφροσύνης ὑπόθεσιν. Οὐκοῦν στοχασμῷ, καθὼς εἴρηται, τὴν τῶν γεγραμμένων διάνοιαν ἐπερχόμενος, ἐντεῦθεν ἄρχομαι τῆς τῶν προκειμένων γραφῆς. Ἐν τῷ πρὸ τούτου κεφαλαίῳ γέγραπται περὶ τοῦ Ζοροβάβελ· καὶ ὅτε ἐξῆλθεν ὁ νεανίσκος, ἄρας τὸ πρόσωπον αὐτοῦ εἰς τὸν οὐρανὸν ἐναντίον Ἱερουσαλήμ, εὐλόγησε τῷ βασιλεῖ τοῦ οὐρανοῦ. Δῆλόν ἐστιν(5) ὅτι μετὰ τὴν τῶν προβλημάτων τῶν πρὸς Δαρεῖον τὸν βασιλέα γεγενημένων προαγωγήν, ἐξῆλθεν ἀπὸ προσώπου, δηλονότι Δαρείου τοῦ βασιλέως. Δαρεῖος μὲν οὖν ἐστιν, ὡς ἤδη φθάσας πρὸ τούτων ἔφην τῶν λόγων, ὁ κρατῶν τῆς φύσεως νόμος. Καὶ συνᾴδει γε σαφῶς οὕτω νοούμενος ( τῇ τοῦ οἰκείου ὀνόματος ἑρμηνείᾳ. ‘Γενεὰ’ γὰρ ἢ ‘γενεαλογία ἢ γενεαλογούμενος’ δηλοῖ τὸ τοῦ Δαρείου ὄνομα, καθώς φασιν οἱ τὴν ἀκρίβειαν τῆς τοιᾶσδε φωνῆς ἐπιστάμενοι. Φυσικοῦ δὲ νόμου καθέστηκεν ἴδιον τὸ τῆς γενεᾶς καὶ τῆς γενεαλογίας ὄνομα· τῶν γὰρ ὑπὸ φύσιν(6) τὸ γένος καὶ τὰ γενεαλογούμενα, καὶ τῶν περὶ φύσιν ἡ γενεαλογία. Οὐκοῦν καλῶς ὁ Δαρεῖος εἰς τὸν τῆς φύσεως ἐλήφθη νόμον. Περιέχει γὰρ ὁ νόμος τῆς φύσεως καὶ τὰ ὑπὸ τὴν φύσιν ἀναγόμενα γένη καὶ εἴδη καὶ τὰ περὶ τὴν φύσιν θεωρούμενα, τὸν χρόνον φημὶ καὶ τὸν τόπον. Παντὸς γὰρ γενητοῦ τὰ ὧν οὐκ ἄνευ φυσικῶς συνεπιθεωρεῖται.","english":"...preventing beforehand the conceit that would be born in me from knowledge according to providence, and making incomprehension a ground of moderation for me. Therefore, approaching the meaning of what has been written by conjecture, as has been said, I begin from here the writing of what lies before us. In the chapter before this it has been written concerning Zerubbabel: and when the young man went out, lifting up his face to heaven before Jerusalem, he blessed the king of heaven. It is clear that after the advancement that came about from the questions put to Darius the king, he went out from the presence, evidently of Darius the king. Darius, then, is, as I said already in these words before, the law that governs nature. And thus understood, it clearly accords with the interpretation of its own name. For \"generation\" or \"genealogy\" or \"one being traced in genealogy\" signifies the name of Darius, as those who know the exactness of such a word say. And the name of generation and genealogy is proper to the natural law; for the race and the things traced in genealogy belong to things under nature, and genealogy to things concerning nature. Therefore Darius has rightly been taken to mean the law of nature. For the law of nature encompasses both the genera and species that are brought under nature and the things contemplated concerning nature—I mean time and place. For of every generated thing, the things without which it cannot be are naturally contemplated together with it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":298,"ref":"p298","source":"Δαρεῖος οὖν ἐστι, ὡς ἔφην, ὁ νόμος τῆς φύσεως, Ζοροβάβελ δὲ ὁ θεωρητικὸς νοῦς ὁ ἐξελθὼν ὡς ἀπὸ Δαρείου, τοῦ νόμου τῆς φύσεως, καὶ τὴν ὑπὸ χρόνον καὶ τόπον τῶν φαινομένων ὑπερβὰς διακόσμησιν καὶ ἄρας τὸ πρόσωπον τῆς κατ᾽ ἀρετὴν γνωστικῆς διαθέσεως εἰς τὸν οὐρανόν, τουτέστι τὸ ὕψος τῶν νοητῶν οὐσιῶν, ἐναντίον τῆς ἐν οὐρανοῖς νοουμένης Ἱερουσαλήμ, ἐκείνης λέγω τῆς Ἱερουσαλὴμ τῆς ἐπὶ τῶν χειρῶν Κυρίου ἐχούσης ἐζωγραφημένα τὰ τείχη, ἐν ᾗ πάντων εὐφραινομένων ἐστὶν ἡ κατοικία, πρὸς ἣν ἡ ἀληθινὴ τῶν αἰχμαλώτων ἐπάνοδος γίνεται, τῶν ἐπιζητούντων τὸ ἐξ οὐρανοῦ κατὰ τὸν θεῖον ἀπόστολον οἰκητήριον(7), τῶν μετὰ τοῦ μεγάλου Δαβὶδ δυναμένων λέγειν ἐὰν ἐπιλάθωμαί σου, Ἱερουσαλήμ, ἐπιλησθείη ἡ δεξιά μου· κολληθείη ἡ γλῶσσά μου τῷ λάρυγγί μου, ἐὰν μή σου μνησθῶ, δεξιὰν λέγοντος τυχὸν τὴν πνευματικὴν τῶν θείων καὶ ἐπαινουμένων πρᾶξιν, γλῶσσαν δὲ κολλωμένην τῷ λάρυγγι(8) τὴν ἐν ἡμῖν τοῦ λόγου γνωστικὴν ἐνέργειαν, κολλωμένην ἐξ ἀγνοίας τῷ λαιμῷ, τουτέστι τῷ περὶ ( τὸν λαιμὸν πηγνυμένην πάθει καὶ ἀκίνητον μένουσαν περὶ τὴν ἔφεσιν τῶν ἀρρήτων ἀγαθῶν καὶ διὰ τοῦτο γεύσασθαι μὴ δυναμένην τῆς τοῦ Κυρίου χρηστότητος.","english":"Darius, then, is, as I said, the law of nature, and Zerubbabel is the contemplative mind, which has come forth as if from Darius, the law of nature, and has transcended the ordering of things that appear, which is subject to time and place, and has lifted up the face of the gnostic disposition according to virtue to heaven, that is, to the height of the intelligible essences, over against the Jerusalem that is understood in the heavens—I mean that Jerusalem which has its walls painted on the hands of the Lord, in which is the dwelling of all who rejoice, to which the true return of the captives takes place, of those who seek the dwelling place from heaven according to the divine apostle, of those who with the great David are able to say, If I forget you, Jerusalem, let my right hand be forgotten; let my tongue cleave to my throat, if I do not remember you—calling \"right hand,\" perhaps, the spiritual practice of things divine and praiseworthy, and \"tongue cleaving to the throat\" the gnostic activity of reason within us, which from ignorance cleaves to the throat, that is, which is fixed in the passion concerning the throat and remains motionless in its desire for the ineffable good things, and for this reason is unable to taste the goodness of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":299,"ref":"p299","source":"Εἰ δὲ χρόνου καὶ φύσεως(9) πρὸς Ἱερουσαλὴμ ἐπειγόμενος ἐκβαίνει τοὺς λόγους ὁ Ζοροβάβελ, εἴτε ὁ καθ᾽ ἡμᾶς θεωρητικὸς νοῦς εἴτε ὁ ὑπὲρ ἡμᾶς δημιουργὸς Λόγος ἐν ἡμῖν καθ᾽ ἡμᾶς γενόμενος καὶ διὰ τοῦτο γενόμενος ἄνθρωπος, ἵνα πρὸς ἑαυτὸν ἐπαναγάγῃ διὰ σαρκώσεως τοὺς πρὸς τὰ πάθη καὶ τὸν θάνατον τῆς σαρκὸς ἑαυτοὺς ἀπὸ τῆς ἀπαθείας καὶ τῆς ζωῆς ἐξώσαντας, εἰκότως τοὺς αὐτῷ γεγενημένους κατὰ τὸ θεμιτὸν παραπλησίους ἑαυτῷ συνεξάγει καὶ πρὸς τὴν Ἱερουσαλὴμ ἄγει τὴν ἐπουράνιον, ὧν τῆς ἀρετῆς τὴν ἀκρότητα καὶ τῆς γνώσεως τοῖς προκειμένοις εἴδεσί τε καὶ ἀριθμοῖς συμβολικῶς διαποικίλας ὁ λόγος παρείκασε. Πᾶς γὰρ θεοφιλὴς καὶ δίκαιος ἄνθρωπος, νοητῶς τὴν ἐπάνοδον πρὸς τὴν ἄνω ποιούμενος Ἱερουσαλήμ, τοὺς προκειμένους τῶν διαφόρων εἰδῶν ἀριθμοὺς συμπληροῖ, τοὺς ἑκάστου καὶ εἴδους καὶ ἀριθμοῦ λόγους εἰς μίαν ἀρετῆς τε καὶ γνώσεως συνάγων ἐκπλήρωσιν.\n\nΚαὶ δηλοῖ τοῦτο σαφῶς τῆς προκειμένης ἡμῖν εἰς ἐξέτασιν γραφῆς ὁ λόγος, ἔχων οὕτως οἱ δὲ πάντες ἦσαν ἐξ Ἰσραὴλ ἀπὸ δωδεκαετοῦς, χωρὶς παίδων καὶ γυναικῶν, μυριάδες τέσσαρες τρισχίλιοι τριακόσιοι ἑξήκοντα. Εὖγε τῆς ἀκριβείας τῶν Λογίων τοῦ Πνεύματος, ἐπισημηναμένου μηδένα τῶν ἀριθμουμένων ἐν Ἰσραὴλ","english":"But if Zerubbabel, hastening toward Jerusalem, goes out beyond the principles of time and nature—whether he is the contemplative mind in us or the creative Word beyond us, who became in us according to us and for this reason became man, so that through incarnation he might lead back to himself those who by impassibility and life had thrust themselves out toward the passions and the death of the flesh—then reasonably he leads out together with himself those who have become like him, as far as is lawful, and guides them to the heavenly Jerusalem, whose utmost peak of virtue and of knowledge the Word has variegated symbolically by the aforementioned species and numbers, and has compared. For every God-loving and righteous man, making the return to the Jerusalem above in a noetic manner, completes the aforementioned numbers of the various species, gathering the principles of each species and number into one fulfillment of virtue and knowledge.\n\nAnd the word of the Scripture set before us for examination makes this clear, having thus: But all those from Israel from twelve years old, apart from children and women, were four thousand three thousand three hundred sixty. Well done, the precision of the Oracles of the Spirit, which has noted that none of those numbered in Israel","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":300,"ref":"p300","source":"καὶ τῆς Βαβυλωνίας ἐκβεβηκότωνταύτην δὲ λέγω τοῦ παρόντος αἰῶνος τὴν σύγχυσινεἶναι παντελῶς ὑπὸ τὸν δωδεκαετῆ χρόνον, δηλοῦντος τοῦ λόγου μυστικῶς ὅτι μόνος ὁ γενόμενος ὑπὲρ αἴσθησιν καὶ χρόνοντοῦτο γὰρ ὁ δώδεκα σημαίνει σαφῶς ἀριθμός, ἐκ πέντε διὰ τὰς αἰσθήσεις ( καὶ ἑπτὰ διὰ τὸν χρόνον συναγόμενοςκαὶ τὴν πρὸς ταῦτα τῆς ψυχῆς διακόψας σχέσιν ἐκβαίνει τῆς αὐτῶν συγχύσεως, πρὸς τὴν ἄνω πόλιν ἐπειγόμενος, ἔχων, χωρὶς παίδων καὶ γυναικῶν, μυριάδας τέσσαρας τρισχιλίους τριακοσίους ἑξήκοντα. Παῖδές(10) εἰσι τυχὸν οἱ περὶ τῶν φυσικῶν καὶ ἀδιαβλήτων καὶ οὐκ ἐφ᾽ ἡμῖν παθῶν λογισμοί, γυναῖκες δὲ ἢ αἱ ἐνθυμήσεις ἢ αἱ κατὰ φύσιν ὀρέξεις καὶ ἡδοναί, μὴ φέρουσαι τοῖς κεκτημένοις διαβολήν, ὡς ἀναγκαῖον παρακολούθημα καθεστῶσαι φυσικῆς ὀρέξεως. Ἡδονὴν γὰρ ποιεῖ κατὰ φύσιν, καὶ μὴ βουλομένων ἡμῶν, καὶ ἡ τυχοῦσα τροφή, προλαβοῦσαν ἔνδειαν παραμυθουμένη, καὶ πόσις, ἀποκρουομένη τοῦ δίψους τὴν ὄχλησιν, καὶ ὕπνος, τὴν ἐκ τῆς ἐγρηγόρσεως δαπανηθεῖσαν ἀνανεούμενος δύναμιν, καὶ ὅσα τῶν καθ᾽ ἡμᾶς φυσικῶν ἕτερα τυγχάνει, πρὸς μὲν σύστασιν φύσεως ἀναγκαῖα, πρὸς δὲ κτῆσιν ἀρετῆς ὑπάρχοντα χρήσιμα τοῖς σπουδαίοις· ἅπερ κἂν μὴ συναριθμῆται τοῖς ἀνδράσιν, ἀλλὰ συνεκβαίνει παντὶ νοῒ φεύγοντι τῆς ἁμαρτίας τὴν σύγχυσιν, ἵνα μὴ δι᾽ αὐτὰ μείνῃ κρατούμενος εἰς δουλείαν τῶν ἐφ᾽ ἡμῖν καὶ διαβεβλημένων καὶ παρὰ φύσιν παθῶν, οὐκ ἐχόντων ἄλλην ἀρχὴν ἐν ἡμῖν πλὴν τῆς κινήσεως τῶν κατὰ φύσιν παθῶν.","english":"and had gone out of the Babylonian confusion—and this I say is the confusion of the present age—entirely within the twelve-year period, the account mystically showing that only he who has become beyond sense and time (for the number twelve clearly signifies this, being gathered from five because of the senses and seven because of time) and who has cut off the soul's relation to these things goes out of their confusion, hastening toward the city above, having, apart from children and women, four thousand three thousand three hundred and sixty. Children are perhaps the reasonings concerning natural and blameless passions that are not in our power, and women are either the inclinations or the natural appetites and pleasures, which bring no reproach to those who possess them, since they stand as a necessary consequence of natural appetite. For even food that comes to hand produces pleasure according to nature, even against our will, relieving a preceding want, and drink, driving away the annoyance of thirst, and sleep, renewing the power expended by wakefulness, and whatever else of our natural faculties there are, being necessary for the constitution of nature but useful to the zealous for the acquisition of virtue; these things, even if they are not counted together with the men, nevertheless go out together with every mind that flees the confusion of sin, so that it may not, on their account, remain held in slavery to the passions that are in our power and blameworthy and contrary to nature, which have no other beginning in us than the movement of the natural passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":301,"ref":"p301","source":"Οὐ συναριθμεῖται(11) δέ, ὅτι μὴ πέφυκε πρὸς τὴν ἀθάνατον καὶ μακραίωνα ζωὴν συμμεταβαίνειν ἡμῖν τὰ τὴν φύσιν πρὸς τὴν παροῦσαν ζωὴν συνέχοντα πάθη. Τέσσαρες δὲ μυριάδες εἰσὶν ἡ τετρὰς τῶν γενικῶν ἀρετῶν· μεθ᾽ ὧν φύσιν καὶ χρόνον διαβὰς ὁ νοῦς πρὸς τὴν μακαρίαν τῆς ἀπαθείας ἀποκαθίσταται λῆξιν. Ὡς γὰρ ἡ μυριὰς τῷ τῆς μονάδος στοιχείῳ μόνη γνωρίζεται(12), παντελῶς δι᾽ ἄλλου γράμματος σημανθῆναι μὴ δυναμένη, ὡς ταὐτὸν οὖσα κατὰ τὸ ὑποκείμενον τῇ μονάδι, κἂν δέχεται μόνῃ τῇ ἐπινοίᾳ διαφοράν, ὡς πρὸς ἀρχὴν τέλος τέλος γὰρ μονάδος ἐστὶν ἡ μυριὰς καὶ ( ἀρχὴ μυριάδος ἐστὶν ἡ μονάς, ἤ, κυριώτερον εἰπεῖν, κινουμένη μονάς ἐστιν ἡ μυριὰς καὶ ἀκίνητος μυριάς ἐστιν ἡ μονάς, οὕτω καὶ πᾶσα τῶν γενικῶν ἀρετὴ τὴν θείαν καὶ ἄρρητον μονάδα, φημὶ τὸν Θεόν, ἀρχὴν ἔχει καὶ τέλος, ὡς ἐξ αὐτοῦ καὶ εἰς αὐτὸν ἀρχομένη καὶ λήγουσα, καὶ ταὐτὸν ὑπάρχουσα τῷ Θεῷ, κατὰ μόνον τῆς ἐπινοίας διαφέρουσα τὸν Λόγον, παρ᾽ οὗ καὶ ἐν ᾧ καὶ εἰς ὃν πᾶσα γένεσις ἀρετῆς προδήλως ὑφέστηκεν.","english":"It is not counted together, because the passions that by nature hold us to the present life are not naturally able to pass over with us to the immortal and long-lived life. And the four tens of thousands are the tetrad of the generic virtues; with these the mind, having crossed over nature and time, is restored to the blessed lot of impassibility. For just as the ten thousand is known by the element of the monad alone, being unable to be signified at all by another letter, since it is the same as the monad in subject, even though it receives difference by thought alone, as end to beginning—for the ten thousand is the end of the monad, and the monad is the beginning of the ten thousand, or, to speak more properly, the ten thousand is a monad moved and the monad is a ten thousand at rest—so also every virtue of the generic virtues has the divine and ineffable monad, I mean God, as beginning and end, as beginning from him and ending in him, and being the same as God, differing only in the thought of the Word, from whom and in whom and into whom every generation of virtue has plainly subsisted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":302,"ref":"p302","source":"Ἢ τυχὸν τὰς τέσσαρας προκοπὰς τῶν ἐν τῇ δεκάδι τῶν θείων ἐντολῶν, εἰς μῆκος θεωρίας καὶ γνώσεως προβαινόντων, φησὶν εἶναι τὰς τέσσαρας μυριάδας ὁ λόγος. Οἷον, πρώτη προκοπή ἐστιν ἡ ἁπλῶς ἐν τοῖς εἰσαγομένοις μετὰ τὴν ἀποφυγὴν τῆς κακίας(13) πρᾶξις τῶν ἐντολῶν, πλήρη ποιοῦσα τὴν πρώτην δεκάδα, τὴν αὐτὴν καὶ μονάδα. Δευτέρα προκοπή ἐστιν ἡ δι᾽ ἑκάστης ἐντολῆς ἐνεργουμένης τῶν λοιπῶν συμπερίληψις, τὴν αὐτὴν δεκάδα ποιουμένη καὶ ἑκατοντάδα τῇ δι᾽ ἀλλήλων ἑκάστης ἐντολῆς ἐνεργείᾳ συμπληρουμένην. Ἡ γὰρ δεκὰς δεκαχῶς ἐνεργηθεῖσα ποιεῖ τὴν ἑκατοντάδα. Τρίτη προκοπή ἐστιν ἡ κατὰ τὸν νόμον τῆς φύσεως ταύτης τῆς ἑκατοντάδος δεκάπλωσις. Δεκαδικὸς γὰρ καὶ ὁ τῆς φύσεως νόμος ἐστίν, ὡς ἐκ δέκα συνεστηκώς, λέγω δὲ τῶν τριῶν τῆς ψυχῆς δυνάμεων καὶ τῶν πέντε αἰσθήσεων καὶ τῆς φωνητικῆς ἐνεργείας καὶ τῆς φυσικῆς γονιμότητος· κέχρηται γὰρ τῷ μὲν λογιστικῷ πρὸς τὴν τῆς αἰτίας καὶ τῶν περὶ τὴν αἰτίαν καλῶν ζήτησιν, τῷ ἐπιθυμητικῷ δὲ πρὸς πόθον τῶν ζητουμένων, τῷ δὲ θυμικῷ πρὸς φυλακὴν καὶ στοργήν, ταῖς αἰσθήσεσι δὲ πρὸς διάκρισιν πενταχῶς καὶ αὐτὴν διαιρουμένην, ἐξ ἧς ἐπιστήμη γίνεσθαι πέφυκεδιαιρεῖται γὰρ ἡ καθόλου διάκρισις τοῖς ἠργμένοις καὶ οὐκ ἠργμένοις(14), τοῖς νοητέοις καὶ οὐ νοητέοις, τοῖς ῥητέοις καὶ οὐ ῥητέοις, ( τοῖς ποιητέοις καὶ οὐ ποιητέοις, τοῖς φθαρτοῖς καὶ τοῖς ἀφθάρτοις, τῷ δὲ φωνητικῷ","english":"Or perhaps the discourse means the four advances of those who are in the decade of the divine commandments, progressing to the length of contemplation and knowledge, to be the four tens of thousands. For example, the first advance is the simple practice of the commandments in those being introduced, after the avoidance of evil, making the first decade complete, the same also a unit. The second advance is the comprehension of the rest through each commandment being enacted, making the same decade also a hundred, fulfilled by the mutual activity of each commandment. For the decade, enacted tenfold, makes the hundred. The third advance is, according to the law of nature, the tenfold multiplication of this hundred. For the law of nature is also decimal, as consisting of ten—I mean the three powers of the soul and the five senses and the vocal activity and the natural fertility. For it uses the rational faculty for the search of the cause and of the goods pertaining to the cause, the desiring faculty for longing after what is sought, the spirited faculty for guard and affection, and the senses for discrimination divided fivefold also itself, from which knowledge naturally comes to be; for universal discrimination is divided into things begun and things not begun, things intelligible and things not intelligible, things speakable and things not speakable, things to be done and things not to be done, things corruptible and things incorruptible; and the vocal","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":303,"ref":"p303","source":"πρὸς ἔκφανσιν, καὶ τῇ γονιμότητι πρὸς αὔξησιν τῶν ζητηθέντων καὶ ἐπιθυμηθέντων καὶ στερχθέντων καὶ γνωσθέντων καὶ ἐκφανθέντων καλῶν. Γίνεται γοῦν ἡ ἑκατοντάς, κατὰ τὸν νόμον δεκαπλουμένη τῆς φύσεως, χιλιάς. Τετάρτη δὲ προκοπή ἐστιν ἡ διὰ θεωρίας καὶ γνώσεως τοῦ φυσικοῦ νόμου κατὰ τὴν ἀποδοθεῖσαν διαίρεσιν πρὸς τὸν ἑκάστης ἐντολῆς ἀρχικώτερον λόγον ἀνάβασις, καθ᾽ ἣν ἡ μυριὰς συναγομένη θεωρεῖται, τῷ τῆς πρώτης μονάδος στοιχείῳ γνωριζομένη. Ὁ γὰρ ἁπλῶς ἐνεργήσας τὰς ἐντολάς, καὶ πάλιν κατὰ τὴν ἑκάστης ἐνέργειαν τὰς ἄλλας συμπαραλαβών, καὶ αὖθις τῇ περιλήψει τούτων τὴν τοῦ φυσικοῦ νόμου συζεύξας διάκρισιν, καὶ τοῦτον πάλιν πρὸς τὸν ἑκάστης ἐντολῆς λόγον γνωστικῶς ἀναβιβάσας τὰς τέσσαρας μυριάδας συνήγαγεν, καθ᾽ ἑκάστην προκοπὴν τῷ τῆς μονάδος τιμηθεὶς μυστηρίῳ, πρὸς ἣν ὁ τῆς μυριάδος συνάγεται λόγος. Ἢ πάλιν, τὰς λεγομένας τέσσαρας γενικὰς ἀπαθείας αἱ τέσσαρες μυριάδες σημαίνουσιν. Πρώτη γάρ ἐστιν ἀπάθεια(15) ἡ παντελὴς ἀποχὴ τῶν κατ᾽ ἐνέργειαν κακῶν, ἐν τοῖς εἰσαγομένοις θεωρουμένη, δευτέρα(16) δὲ ἡ παντελὴς κατὰ διάνοιαν περὶ τὴν τῶν κακῶν συγκατάθεσιν ἀποβολὴ λογισμῶν, ἐν τοῖς μετὰ λόγου τὴν ἀρετὴν μετιοῦσι γινομένη, τρίτη(17) ἡ κατ᾽ ἐπιθυμίαν περὶ τὰ πάθη παντελὴς ἀκινησία ἐν τοῖς διὰ τῶν σχημάτων τοὺς λόγους νοητῶς θεωμένοις τῶν ὁρωμένων, τετάρτη ἀπάθεια(18) ἡ καὶ αὐτῆς τῆς ψιλῆς τῶν παθῶν φαντασίας παντελὴς κάθαρσις, ἐν τοῖς διὰ γνώσεως καὶ θεωρίας καθαρὸν καὶ διειδὲς ἔσοπτρον τοῦ Θεοῦ ποιησαμένοις τὸ ἡγεμονικὸν συνισταμένη.","english":"For the manifestation, and by its fruitfulness for the increase, of the good things that were sought and desired and loved and known and made manifest. Thus the hundred, multiplied tenfold according to the law of nature, becomes a thousand. And the fourth advance is the ascent through contemplation and knowledge of the natural law, according to the division that has been set forth, toward the more archetypal principle of each commandment, by which the ten thousand, gathered together, is contemplated, being known by the element of the first monad. For he who has simply practiced the commandments, and again in the practice of each has taken up the others along with it, and again by the comprehension of these has joined to them the discernment of the natural law, and has again raised this in a gnostic manner to the principle of each commandment, has gathered the four ten-thousands, being honored in each advance by the mystery of the monad, to which the principle of the ten thousand is gathered. Or again, the four ten-thousands signify the so-called four generic impassibilities. For the first impassibility is the complete abstention from evils in act, contemplated in those who are being introduced; the second is the complete rejection of thoughts concerning consent to evils in the mind, occurring in those who pursue virtue with reason; the third is the complete immobility of desire concerning the passions in those who contemplate intelligibly the principles of visible things through their forms; the fourth impassibility is the complete purification even of the bare imagination of the passions, consisting in those who have made their governing faculty a pure and translucent mirror of God through knowledge and contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":304,"ref":"p304","source":"Ὁ τοίνυν καθάρας ἑαυτὸν ἐνεργείας παθῶν καὶ τῆς ἐπ᾽ αὐτοῖς κατὰ διάνοιαν συγκαταθέσεως ἐλευθερώσας καὶ τῆς περὶ αὐτὰ κατ᾽ ἐπιθυμίαν κινήσεως στάσιν λαβὼν καὶ τῆς αὐτῶν ( ψιλῆς φαντασίας τὸν νοῦν καταστήσας ἀμόλυντον τὰς τέσσαρας μυριάδας ἔχων ἐξέρχεται τῆς ὕλης καὶ τῶν ὑλικῶν, καὶ πρὸς τὴν θείαν καὶ εἰρηνικὴν τῶν νοητῶν ἐπείγεται λῆξιν. Οὕτω μὲν οὖν νοείσθωσαν ἡμῖν αἱ τέσσαρες μυριάδες. Αἱ δὲ τρεῖς χιλιάδες(19) τὸν τέλειον καὶ ὀρθὸν καὶ εὐσεβῆ περὶ τῆς ἁγίας καὶ ὁμοουσίου Τριάδος θεολογικὸν σημαίνουσιν λόγον, καθ᾽ ὃν ἡ ἁγία τρισυπόστατος μονὰς εἷς παρ᾽ ἡμῶν ὑμνεῖται Θεὸς καὶ πιστεύεται.\n\nΟἱ δὲ τριακόσιοι τὸν περὶ προνοίας ἐνταῦθα παραδηλοῦσι λόγον, οὐχ ὅτι μόνον τῷ σχήματι τοῦ γράμματος(20) ἡ ἄνωθεν ἐπὶ τὰ κάτω διήκουσα καὶ τῶν ἑκατέρωθεν πλαγίων τὰ ἄκρα περιλαμβάνουσα σημαίνεται δύναμιςὅπερ τὴν τὸ πᾶν διασφίγγουσαν ἀρρήτως δηλοῖ πρόνοιαν, ἀλλ᾽ ὅτι καὶ τῷ τοῦ σταυροῦ τύπῳ τετίμηται, ἐν ᾧ τὸ μέγα καὶ πρῶτον καὶ ἀπόκρυφον τῆς προνοίας ἐπετελέσθη μυστήριον. Προνοίας γὰρ καθέστηκε τρόπος ἀπόρρητος τὸ μέγα τῆς ἐνανθρωπήσεως τοῦ Θεοῦ μυστήριον· ᾧ τύπῳ μετὰ τοῦ ὀνόματος τοῦ ἐπ᾽ αὐτοῦ δι᾽ ἡμᾶς προσηλωθέντος τάχα θαρρήσας ὁ μέγας πατριάρχης Ἀβραὰμ μετὰ τριακοσίων δέκα καὶ ὀκτώ, τουτέστι τύπου καὶ ὀνόματος Ἰησοῦ, τὰς δηλουμένας διὰ τῶν βασιλέων ἀντικειμένας ἐξελθὼν κατεπάλαισε δυνάμεις. Πολλάκις γὰρ οἶδεν ἡ Γραφὴ καὶ ἐκ τῶν ἐν τοῖς γράμμασι σχημάτων τὸν ἴδιον φανερῶσαι σκόπον τοῖς ἐπὶ τούτῳ καθαιρομένοις.","english":"He, then, who has purified himself of the activities of the passions and has freed himself from the assent to them in the mind, and has taken a stand against the movement toward them in desire, and has set his intellect undefiled by their mere fantasy, goes out with the four myriads from matter and material things, and hastens toward the divine and peaceful lot of things intelligible. Let the four myriads, then, be understood by us in this way. But the three thousand signify the perfect and right and pious theological account concerning the holy and consubstantial Trinity, according to which the holy Trinity of persons, a monad, is hymned and believed by us to be one God.\n\nAnd the three hundred here indicate the account concerning providence, not only because by the shape of the letter the power that extends from above to things below and encompasses the extremities of the two sides is signified—which declares ineffably the providence that holds all things together—but also because it is honored by the type of the cross, in which the great and first and hidden mystery of providence was accomplished. For the great mystery of God's becoming man is an ineffable mode of providence; and with this type together with the name of the one crucified upon it for our sake, the great patriarch Abraham, perhaps taking courage, went out with three hundred and eighteen—that is, with the type and the name of Jesus—and wrestled down the opposing powers signified by the kings. For Scripture often knows how to reveal its own purpose even from the shapes of the letters, to those who are purified for this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":305,"ref":"p305","source":"Εἰ δὲ καὶ ἐκ τοῦ ἀριθμοῦ βούλεταί τις τὸ βούλημα σκοπῆσαι τῆς ἁγίας Γραφῆς, καὶ οὕτω τὴν πρόνοιαν δι᾽ αὐτοῦ μηνυομένην εὑρήσει προνοίας γὰρ ἔργον οὐ μόνον κατὰ τὸν ἑαυτῆς τοῦ εἶναι λόγον φυλάξαι τὴν φύσιν ἀμείωτον, ἀλλὰ καὶ κατὰ τὸν ἐπίκτητον τοῦ εὖ εἶναι χάριτι λόγον ἀνελλιπῶς ἔχουσαν δεῖξαι. Οὐκοῦν τοῖς διακοσίοις τὰ ἑκατὸν συνάψας τις ἀποτελεῖ τὸν τριακόσια, δηλοῦντα φύσιν καὶ ἀρετήν. Φασὶν γὰρ τὸν διακόσια ( πολλάκις σημαίνειν ἀριθμὸν τὴν φύσιν, ὡς ἐξ ὕλης καὶ εἴδους ὑπάρχουσαν, εἴπερ ἡ ὕλη τετραδικὴ διὰ τὰ τέσσαρα στοιχεῖα, τὸ δὲ εἶδος πενταδικὸν διὰ τὴν αἴσθησιν τὴν τὸ ὑλικὸν πρὸς εἶδος σχηματίζουσαν\n\nφύραμα. Πεντάκις γὰρ συνθεὶς τὸν τεσσαράκοντα ἢ τετράκις τὸν πεντήκοντα ποιεῖς τὸν διακόσια. Ὁ δὲ ἑκατὸν ἀριθμὸς(21) τὴν τελείαν ἀρετὴν σημαίνει, ὡς ἔχων δεκαπλουμένην τὴν θείαν δεκάδα τῶν ἐντολῶν· εἰς ἣν φθάσας ὁ Ἀβραὰμ πατὴρ γίνεται τοῦ μεγάλου Ἰσαάκ, νεκρὸς κατὰ φύσιν, ζωῆς καὶ χαρᾶς γεννήτωρ κατὰ Πνεῦμα γενόμενος. Συνθεὶς οὖν τοῖς διακοσίοις τὰ ἑκατόν, τὸν τριακόσια πληρώσαις ἂν ἀριθμόν, δηλοῦντα τὴν πρόνοιαν, κατὰ τὸν τοῦ εὖ εἶναι λόγον τὴν φύσιν συνέχουσαν.","english":"But if someone wishes to discern the intention of Holy Scripture also from the number, he will thus find the providence made known through it. For it is the work of providence not only to preserve nature unimpaired according to its own principle of being, but also to show it possessing without deficiency, by grace, the acquired principle of well-being. So then, joining one hundred to two hundred, one completes the number three hundred, which signifies nature and virtue. For they say that the number two hundred often signifies nature, as existing from matter and form, since matter is fourfold because of the four elements, and form is fivefold because of the senses, which shape the material compound toward form. For five times forty, or four times fifty, makes two hundred. And the number one hundred signifies perfect virtue, as having the divine decade of the commandments multiplied tenfold; reaching this, Abraham becomes the father of the great Isaac, being dead according to nature, and becoming a begetter of life and joy according to the Spirit. Having therefore joined the one hundred to the two hundred, you would fill up the number three hundred, which signifies providence, holding nature together according to the principle of well-being.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":306,"ref":"p306","source":"Ὁ δὲ ἑξήκοντα τὴν κατὰ φύσιν ποιητικὴν τῶν ἐντολῶν σημαίνει δύναμιν τετελειωμένην τοῖς λόγοις τῶν ἀρετῶν. Εἰ γὰρ ὁ ἓξ τὴν ποιητικὴν σημαίνει τῆς φύσεως δύναμιν, ὡς τέλειος καὶ ἐκ τῶν ἰδίων μερῶν συνιστάμενοςδιὸ καὶ ἐν ἓξ ἡμέραις πεποιηκέναι τὸν Θεὸν τὸν κόσμον γέγραπται, ὁ δὲ δέκα τὸ τέλειον τῆς ἐν ταῖς ἐντολαῖς ἀρετῆς δηλοῖ, ἄρα ὁ ἑξήκοντα(22) τὴν κατὰ φύσιν δεκτικὴν τῶν ἐν ταῖς ἐντολαῖς θείων λόγων σαφῶς παραδηλοῖ δύναμιν. Οὐκοῦν αἱ τέσσαρες μυριάδες πρὸς τοῖς τρισχιλίοις τριακοσίοις καὶ ἑξήκοντα δηλοῦσι τὸν τέλειον περὶ ἀρετῆς λόγον καὶ τὸ σεπτὸν τῆς θεολογίας μυστήριον καὶ τὸν ἀληθῆ τῆς προνοίας σκοπὸν καὶ τὴν ἀρεταῖς ποιωθεῖσαν πρακτικὴν τῆς φύσεως δύναμιν· μεθ᾽ ὧν ὁ σαρκὸς αἰσθήσεώς τε καὶ κόσμου τῷ Πνεύματι διακρίνας τὸν νοῦν πάντως ἐξέρχεται, τὴν ἐν ἀλλήλοις τούτων ἀφείς, ὡς τὴν Βαβυλωνίαν οἱ πάλαι, φύρσιν καὶ σύγχυσιν, καὶ πρὸς τὴν ἄνω πόλιν ἐπείγεται, πάσης τὸν νοῦν ἔχων τῆς πρὸς ὁτιοῦν σχέσεως ἄνετον. ( Παῖδες τούτων καὶ παιδίσκαι ἑπτακισχίλιοι τριακόσιοι ἑπτά. Ὁ νόμος, ἐν τῷ περὶ παίδων καὶ παιδισκῶν τόπῳ διαγορεύων, φησὶ τοὺς ἑβραίους παῖδας καὶ παιδίσκας ἓξ ἔτη δουλεύειν καὶ τῷ ἑβδόμῳ ἀπολύεσθαι ἐλευθέρους, τοὺς δὲ ἀλλοφύλους παῖδας καὶ παιδίσκας δουλεύειν εἰς τὸν αἰῶνα, τὸ πεντηκοστὸν ἔτος οἶμαι τῆς ἀφέσεως αἰῶνα καλῶν. Ἑβραῖος δὲ παῖς καὶ ἑβραία παιδίσκη εἰσὶν οἱ τῷ πρακτικῷ φιλοσόφῳ δουλεύοντες ἓξ ἔτη λόγος καὶ διάνοια πρὸς ἐπίνοιαν τῆς ἠθικῆς εὐπρεπείας καὶ ἀρετῆς τρόπων ἐξεύρεσιν.","english":"But the number sixty signifies the natural productive power of the commandments, perfected in the principles of the virtues. For if six signifies the productive power of nature, as being perfect and constituted from its own parts—which is why it is written that God made the world in six days—and ten declares the perfection of the virtue that is in the commandments, then sixty clearly indicates the natural capacity for receiving the divine principles contained in the commandments. Therefore the four ten-thousands together with the three thousand three hundred and sixty declare the perfect principle concerning virtue, the venerable mystery of theology, the true aim of providence, and the practical power of nature made quality by the virtues. With these, the one who has distinguished the mind by the Spirit from the senses of the flesh and of the world altogether goes out, leaving behind the mutual intermingling and confusion of these, as the ancients did the Babylonian, and hastens toward the city above, keeping the mind free from every attachment to anything. (Their male and female servants, seven thousand three hundred and seven. The Law, in the passage concerning male and female servants, decrees, saying that Hebrew male and female servants are to serve six years and in the seventh to be released free, but foreign male and female servants are to serve forever, calling, I think, the fiftieth year of release an \"age.\" A Hebrew male servant and a Hebrew female servant are those who serve the practical philosopher for six years—reason and thought—for the conception of ethical propriety and the discovery of the manner of the virtues.)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":307,"ref":"p307","source":"Παντὶ γὰρ πρακτικῷ, παιδὸς καὶ παιδίσκης δίκην, ὁ λόγος καὶ ἡ διάνοια μοχθοῦσι, τοὺς κατ᾽ ἀρετὴν τῆς πράξεως τρόπους ἐπινοοῦντές τε καὶ δημιουργοῦντες, καὶ οἷον πᾶσαν ἑαυτῶν κατὰ τῶν ἀντικειμένων τῇ πρακτικῇ πνευμάτων τῆς πονηρίας τὴν δύναμιν ἔχοντες ἀντιτεταγμένην. Πληρώσαντες οὖν τὴν πρακτικὴν φιλοσοφίαν, ἣν ὁ ἓξ τῶν ἐτῶν παρεδήλωσεν ἀριθμόςεἴρηται γὰρ ὡς ὁ ἓξ ἀριθμὸς τὴν πρακτικὴν σημαίνει φιλοσοφίαν, ἐλεύθεροι πρὸς τὴν πνευματικὴν ἀπολύονται δηλονότι τῶν ἐν τοῖς οὖσι συγγενῶν λόγων θεωρίαν ἐπανερχόμενοι, ὅ τε λόγος καὶ ἡ διάνοια, ὁπηνίκα κατὰ τὸ ἕβδομον ἔτος(23) γένωνται, τουτέστι τῆς ἀπαθείας τὴν ἕξιν, καθ᾽ ἣν δαμασθέντα τῷ πολλῷ καμάτῳ τοῦ λόγου καὶ τῆς συνημμένης αὐτῷ διανοίας ὑποχωρεῖ τῆς ψυχῆς τὰ πάθη καὶ ὑπεξίσταται. Ἀλλόφυλος δὲ παῖς ἐστι καὶ παιδίσκη ὁ θυμὸς καὶ ἡ ἐπιθυμία, οὓς ὑποζεύγνυσι διαπαντὸς τῇ δεσποτείᾳ τοῦ λόγου πρὸς ὑπηρεσίαν τῶν ἀρετῶν δι᾽ ἀνδρείας καὶ σωφροσύνης ὁ θεωρητικὸς νοῦς, μὴ διδοὺς αὐτοῖς παντελῶς τὴν πρὸς ἐλευθερίαν ἄφεσιν, ἕως ἂν καταποθῇ τῷ νόμῳ τοῦ Πνεύματος τελείως ὁ τῆς φύσεως νόμος, καθάπερ ὑπὸ ζωῆς ἀπείρου σαρκὸς δυστήνου θάνατος, καὶ πᾶσα δειχθῇ καθαρῶς ἡ τῆς ἀνάρχου βασιλείας(24) εἰκών, πᾶσαν ἔχουσα τοῦ ἀρχετύπου διὰ μιμήσεως τὴν μορφήν· καθ᾽ ἣν γενόμενος ὁ θεωρητικὸς νοῦς, ἐλευθέρους ( ποιεῖται τόν τε θυμὸν καὶ τὴν ἐπιθυμίαν(25), τὴν μὲν πρὸς τὴν ἀκήρατον τοῦ θείου ἔρωτος ἡδονὴν καὶ τὴν ἄχραντον θέλξιν μετασκευάζων, τὸν δὲ πρὸς ζέσιν πνευματικὴν καὶ διάπυρον ἀεικινησίαν καὶ σώφρονα μανίαν μεταβιβάζων·","english":"For every practical man, like a boy and a maidservant, the reason and the thought labor, devising and producing the ways of action according to virtue, and having, as it were, all their power arrayed against the spirits of wickedness that oppose the practical life. Having therefore fulfilled the practical philosophy, which the number six of the years indicated—for it has been said that the number six signifies the practical philosophy—they are released, clearly, to the spiritual contemplation of the kindred principles in existing things, returning back, both the reason and the thought, whenever they come to be in the seventh year, that is, to the state of impassibility, according to which the passions of the soul, subdued by the great labor of the reason and of the thought conjoined with it, give way and withdraw. But the foreign boy and maidservant are anger and desire, which the contemplative intellect always yokes to the mastery of the reason for the service of the virtues through courage and temperance, not giving them complete release toward freedom, until the law of nature is perfectly swallowed up by the law of the Spirit, as death is swallowed up by the endless life of wretched flesh, and the whole image of the unoriginate kingdom is shown clearly, having all the form of the archetype through imitation; coming to be according to this, the contemplative intellect makes both anger and desire free, transforming the one toward the undefiled pleasure of divine love and the pure delight, and transferring the other toward spiritual boiling and fiery, ceaseless motion and temperate madness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":308,"ref":"p308","source":"καθ᾽ ἥν, ὡς ἔοικεν, ἡ μεγάλη τοῦ ἀκηράτου φωτὸς ἀκτὶς ὁ μέγας ἀπόστολος Παῦλος γενόμενος ἐν ταῖς Πράξεσιν ἤκουσε παρὰ τοῦ βασιλέως Ἀγρίππα μαίνῃ, Παῦλε, καὶ\n\nπάλιν αὐτός, περὶ ἑαυτοῦ πρὸς Κορινθίους γράφων εἴτε ἐξέστημεν, Θεῷ, εἴτε σωφρονοῦμεν, ὑμῖν, τὴν κατὰ Θεὸν σώφρονα μανίαν ἔκστασιν δηλονότι καλέσας, ὡς ἔξω ποιουμένην τῶν ὄντων τὸν κατ᾽ αὐτὴν σώφρονα νοῦν. Τὸν δὲ τούτων ἀριθμὸν σημαίνειν ὑπονοῶ τὴν κατὰ τὸν λόγον χρονικὴν μετὰ τῆς ἀπαθείας τῶν τρόπων πρόνοιαν(26)· καθ᾽ ἣν καὶ λόγῳ καὶ διανοίᾳ καθάπερ ἑβραίοις παισὶ καὶ παιδίσκαις δουλεύουσι κατὰ τὴν πρᾶξιν ἐπικείμενος ὁ νοῦς ὁρίζει τὰ μέτρα τῆς κατ᾽ ἀρετὴν τούτων ὑπουργίας, μεταφέρων πρὸς θεωρίαν, καί, θυμοῦ καὶ ἐπιθυμίας ὡς ἀλλοφύλων παίδων καὶ παιδισκῶν ἐπιμελούμενος ὡς δούλων δεσπότης, πρὸς τὴν ἰσότιμον ἄγει κατὰ τὸ τέλος(27) ἐλευθερίαν, τὴν μὲν ἐπιθυμίαν ποιῶν ἔφεσιν τῶν θείων ἀπολαυστικήν, τὸν δὲ θυμόν, τόνον ἀπολαυστικῆς ἐφέσεως ἄληκτον, καὶ ἀποτελῶν ἑβραίους ἀληθινοὺς κατὰ τὴν χάριν τοὺς ἀλλοφύλους δούλους.","english":"By which, as it seems, the great ray of the undefiled light, the great apostle Paul, having become in the Acts, heard from king Agrippa: You are mad, Paul, and again he himself, writing about himself to the Corinthians: whether we were beside ourselves, it is to God; or whether we are sober, it is for you, calling the sober madness according to God a ecstasy, clearly, as making the sober mind according to it to be outside of beings. But I suspect that the number of these signifies the temporal providence according to the reason together with the impassibility of the ways; according to which, both by reason and by thought, as to Hebrew boys and maidservants they serve in practice, the mind presiding defines the measures of their service according to virtue, transferring them to contemplation, and, taking care of anger and desire as of foreign boys and maidservants as a master of slaves, leads them to the equal-honored freedom according to the end, making desire indeed an enjoyable longing for divine things, and anger an unceasing tension of the enjoyable longing, and rendering the foreign slaves true Hebrews according to grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":309,"ref":"p309","source":"Ψάλται καὶ ψαλτῳδοὶ ὀκτακόσιοι πεντηκονταπέντε. Ψάλται(28) εἰσὶν οἱ τὸν θεῖον λόγον τοῖς τῶν ἀρετῶν τρόποις ἄνευ θεωρίας κατὰ τὴν πρᾶξιν ἀναφωνοῦντες. Ψαλτῳδοί(29) εἰσιν οἱ τὸν θεῖον λόγον τοῖς τῶν ἀρετῶν τρόποις μετὰ τῆς κατὰ τὴν θεωρίαν γνωστικῆς τερπνότητος τοῖς ἄλλοις μυσταγωγοῦντες καὶ τὰ νοητὰ αὐτῶν ὦτα καθηδύνοντες. Ὁ δὲ τούτων ἀριθμὸς δηλοῖ τὴν ἐφικτὴν ἀνθρώποις ἐπιστήμην τῶν αἰωνίων. Ὁ ( γὰρ ὀκτακόσια(30) καὶ ὁ πεντήκοντα ὁ μὲν τοὺς τῆς γνώσεως, ὁ δὲ τοὺς τῶν ἀρετῶν μέλλοντας λόγους ὑποφαίνει· ὁ δὲ πέντε τὴν ἐπὶ τούτοις ἐπιστήμην παρίστησι, καθὼς περὶ τοῦ πέντε μικρῷ πρόσθεν ἀποδεδώκαμεν ἀριθμοῦ.\n\nΚάμηλοι τετρακόσιαι τριακονταπέντε. Κάμηλοι, συνεξιοῦσαι τοῖς υἱοῖς Ἰσραήλ, σὺν ἐλευθερίᾳ πολλῇ τῆς πικρᾶς ἀπολυομένοις αἰχμαλωσίας, εἰσὶν αἱ φυσικαὶ τῶν ὁρωμένων διάφοροι θεωρίαι, κατὰ τὴν κάμηλον ἔχουσαι πρὸς μὲν αἴσθησιν, ὥσπερ πόδας, ἀκαθάρτους τὰς ἐπιφανείας τῶν ὁρατῶν, πρὸς δὲ νοῦν, ὥσπερ κεφαλήν, καθαροὺς τοὺς ἐν αὐτοῖς ὑψηλοτέρους ἐν πνεύματι λόγους. Καὶ τάχα περὶ τούτων τῶν καμήλων τὴν δόξαν τῆς νοουμένης Ἱερουσαλὴμ προφητικῶς ὁ μέγας προδεικνὺς Ἡσαΐας ἔφη καὶ καλύψουσί σε κάμηλοι Μαδιὰμ καὶ Γεφάρ(31), τουτέστιν αἱ πνευματικαὶ θεωρίαι τῶν κατὰ φύσιν παθῶν. ‘Ἔκκρισις’ γὰρ Μαδιὰμ ἑρμηνεύεται ἢ ‘πηλὸς αἱματώδης ἢ ἱδρῶτες ἀνθρώπινοι καὶ μητρός,’ Γεφὰρ δὲ ‘κτῆσις νώτου,’ ὅπέρ ἐστι θεωρία εἰς ὕψος αἰρομένη τῶν περὶ σάρκα παθῶν, ψυχῆς δὲ νῶτον, ὡς ὀπίσθιον, ἡ σάρξ·","english":"Psalmists and singers of psalms, eight hundred and fifty-five. Psalmists are those who proclaim the divine word through the modes of the virtues, without contemplation, in the realm of practice. Singers of psalms are those who, through the modes of the virtues, together with the gnostic delight that comes from contemplation, guide others into the mysteries and sweeten their spiritual ears. Their number indicates the knowledge of eternal things that is attainable by humans. For eight hundred and fifty suggest the words of knowledge and of the virtues respectively; and five presents the knowledge that pertains to these, just as we set forth concerning the number five a little earlier.\n\nCamels, four hundred and thirty-five. The camels, which are joined with the sons of Israel as they are released with great freedom from bitter captivity, are the natural, varied contemplations of things seen, having, like the camel, in relation to sense, as it were feet, the unclean surfaces of visible things, but in relation to the mind, as it were a head, the pure and higher spiritual principles within them. And perhaps the great Isaiah, prophetically prefiguring the glory of the Jerusalem that is understood, spoke concerning these camels: And the camels of Midian and Ephah shall cover you, that is, the spiritual contemplations of the natural passions. For Midian is interpreted as \"separation,\" or \"bloody mud,\" or \"human sweats and of a mother,\" while Ephah is \"possession of the back,\" which is the contemplation of the passions concerning the flesh raised on high, and the back of the soul, as that which is behind, is the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":310,"ref":"p310","source":"οἷς, καθάπερ πόλιν ἁγίαν, τὴν πνευματικὴν τῆς εἰρηνικῆς καὶ ἀστασιάστου τῶν μυστικῶν θεαμάτων γνώσεως λῆξιν, οἷα τείχεσι, καλύπτεσθαί φησιν ὁ λόγος.\n\nΔηλοῖ δὲ τὴν ἀποδοθεῖσαν δύναμιν καὶ αὐτὸς ὁ ἀριθμός(32), τὴν περὶ φύσιν καὶ χρόνον λογικὴν σημαίνων κίνησιν.\n\nΚαὶ ἵπποι ἑπτακισχίλιοι ἑπτακόσιοι τριακονταέξ. Ἵππος ἐστὶν ὁ ἐν τῷ δρόμῳ τῶν ἀρετῶν κατὰ τὸν βίον ἔχων ὅλην τοῦ θυμοῦ τὴν εὐτονίαν. Φασὶ γὰρ τοῦ ἵππου τὴν χολὴν εἰς τὰς κατὰ φύσιν τῶν ποδῶν ὠτειλὰς εἶναι. Διὸ καὶ πάντων τῶν λοιπῶν ἡμέρων ζῴων καὶ τῇ φύσει τῶν ἀνθρώπων ὑπεζευγμένων ἐκρίθη μᾶλλον πρὸς δρόμον ἐπιτηδειότερός τε καὶ δυνατώτερος· ( οἷς παρεικάσας τοὺς ἁγίους ἀποστόλους ὁ μέγας προφήτης Ἀμβακοὺμ διὰ τοῦ Πνεύματός φησι καὶ ἐπεβίβασας εἰς θάλασσαν τοὺς ἵππους σου, ταράσσοντας ὕδατα πολλά, ἵππους καλέσας τοὺς ἁγίους καὶ μακαρίους ἀποστόλους, τὸν σωτήριον τῆς ἀληθείας λόγον βαστάζοντας ἐνώπιον ἐθνῶν καὶ βασιλέων ἐν παντὶ τῷ κόσμῳ, ὃν τροπικῶς ὠνόμασε θάλασσαν· καὶ τὰ ἔθνη παρείκασεν ὕδασι, διὰ τῆς ἐν τῷ λόγῳ τοῦ Πνεύματος μεγάλης δυνάμεως ταρασσόμενά τε καὶ σειόμενα, καὶ τῷ σωτηρίῳ σεισμῷ μεταβιβαζόμενα πρὸς πίστιν ἐξ ἀπιστίας καὶ πρὸς ἐπίγνωσιν ἐξ ἀγνωσίας καὶ ἀπὸ κακίας εἰς ἀρετήν.","english":"By these, as by a holy city, the word says that the spiritual lot of the peaceful and unperturbed knowledge of mystical visions is covered, as by walls.\n\nThe number itself also makes clear the power that was assigned, signifying the rational motion concerning nature and time.\n\nAnd horses seven thousand seven hundred and thirty-six. A horse is one who in the race of the virtues in his life has the whole intensity of his spirited faculty. For they say that the gall of the horse is in the natural hollows of its feet. Therefore, compared with all the remaining tame animals and with the nature of men that are yoked beneath, it was judged more suitable and more powerful for running; to which the great prophet Habakkuk, likening the holy apostles, says through the Spirit, \"And you brought your horses into the sea, troubling many waters,\" calling the holy and blessed apostles horses, who carry the saving word of truth before nations and kings in the whole world, which he figuratively named the sea; and he likened the nations to waters, troubled and shaken by the great power in the word of the Spirit, and transferred by the saving shaking from unbelief to faith and from ignorance to knowledge and from vice to virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":311,"ref":"p311","source":"Δηλοῖ δὲ τοῦτο καὶ αὐτὸς τῶν ἵππων ὁ ἀριθμός (7.736)(33), τὴν κατ᾽ ἀρετὴν τῆς πρακτικῆς φιλοσοφίας ἕξιν τυπῶν. Ὁ γὰρ ἑπτακισχίλια ἑπτακόσια ἀριθμὸς ὡς χρονικὸς σημαίνει τὴν ἐν ἀρεταῖς ὀξεῖαν κίνησιν, ὁ δὲ τριακονταὲξ τὴν ταῖς ἀρεταῖς συντρέχουσαν τῆς φύσεως πρᾶξιν.\n\nἩμίονοι δὲ ὀκτακόσιοι τεσσαρακονταπέντε. Ἡμίονός ἐστι κατὰ τὸν ἐπαινούμενον λόγον ἡ παντελῶς κατὰ κακίαν ἄγονος ἕξις. Διὸ πάνυ τῷ πνεύματι τῆς Γραφῆς προσφυῶς τε καὶ πρεπόντως ὁ βασιλεύειν λαχὼν τοῦ Ἰσραὴλ οὐχ ἵππῳ ἀλλ᾽ ἡμιόνῳ καθέζεσθαι προσετάγη, τοῦ λόγου δηλοῦντος ὅτι δεῖ τὸν θεωρητικὸν νοῦν, βασιλεύοντα τῶν ἐν τοῖς οὖσι νοημάτων τε καὶ θεαμάτων καὶ τῶν οἰκείων κινημάτων, ἕξιν ἄγονον ἔχειν κακίας, τουτέστι κακίαν μήτε συλλαμβάνουσαν παντελῶς μήτε τίκτουσαν· ἐφ᾽ ἧς αὐτὸν δεῖ περὶ θεωρίαν κινούμενον φέρεσθαι, μήπως, πνευματικὴν ποιούμενος τὴν τῶν ὄντων διάσκεψιν, λαθὼν περιπέσῃ τινὶ τῶν παραφθείρειν διά τινος τῶν αἰσθητῶν πεφυκότων πονηρῶν πνευμάτων τὴν ἁγνὴν τῆς καρδίας διάθεσιν.","english":"The number of the horses itself also makes this clear, typifying the habitual state of practical philosophy according to virtue. For the number seven thousand seven hundred, as a temporal number, signifies the swift motion in virtues, while the thirty-six signifies the activity of nature running together with the virtues.\n\nAnd eight hundred forty-five mules. According to the commended account, a mule is the habitual state wholly barren as regards vice. Therefore, very aptly and fittingly to the spirit of Scripture, the one allotted to reign over Israel was commanded to sit not on a horse but on a mule, the word showing that the contemplative mind, reigning over the thoughts and visions among beings and over its own motions, must have a habitual state barren of vice, that is, a vice that neither conceives at all nor gives birth; upon which it must be borne as it moves toward contemplation, lest, when making a spiritual examination of beings, it unnoticed fall into some of the evil spirits that are naturally disposed to corrupt the pure disposition of the heart through some one of the sensible things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":312,"ref":"p312","source":"Οἴδαμεν δὲ καὶ ἐπὶ ψόγῳ κειμένην τῇ Γραφῇ τὴν ἡμίονον, ( ὡς τὸ μὴ γίνεσθε ἵππος καὶ ἡμίονος, οἷς οὐκ ἔστι σύνεσις, ἵππον καλέσαντος τοῦ λόγου τὴν χρεμετίζουσαν ἕξιν ταῖς τῶν παθῶν ἡδοναῖς, καὶ ἡμίονον τὴν τὸ καλὸν μήτε συλλαμβάνουσαν μήτε τίκτουσαν ἕξιν, ἃς ἀπηγόρευσεν ὁ λόγος ἰσοτίμως τοῖς σωτηρίας ἐφιεμένοις, τὴν μὲν ὡς ἐνεργητικὴν κακίας, τὴν δὲ ὡς ἀρετῆς ἀπραξίαν ἔχουσαν. Καὶ ἡ Ἀβεσσαλὼμ δὲ ἡμίονος ἐπὶ ψόγῳ λαμβάνεται· ἐφ᾽ ἧς καθίσας ἐξῆλθε τὸν θάνατον ἐπιζητῶν τοῦ γεννήσαντος, δηλοῦντος ἐν τούτοις τοῦ Πνεύματος ὡς ὁ κενοδοξίᾳ τινὶ δι᾽ ἀρετὴν ἢ γνῶσιν τρωθείς, τὴν κόμην ματαίως διατρέφων τῆς οἰήσεως ἐπιτετεχνασμένην τε καὶ μικτήν, ὥσπερ ἡμίονον πρὸς ἀπάτην τῶν θεωμένων τὴν ἠθικὴν ἐπιδείκνυται πολιτείαν· ἐφ᾽ ἧς αἰωρούμενος οἴεται τὸν γεννήσαντα διὰ τῆς διδασκαλίας τοῦ Λόγου πατέρα χειρώσασθαι, πᾶσαν βουλόμενος τὴν τῷ πατρὶ προσοῦσαν θεόθεν δόξαν τῆς ἀρετῆς καὶ τῆς γνώσεως, ὡς ὑπερήφανος, εἰς ἑαυτὸν τυραννικῶς ἐφελκύσασθαι. Ἀλλ᾽ ὁ τοιοῦτος, ἐξελθὼν εἰς τὸ πλάτος(34) τῆς ἐν πνεύματι φυσικῆς θεωρίας πρὸς τὸν ὑπὲρ ἀληθείας λογικὸν πόλεμον, διὰ τὴν ζῶσαν αἴσθησιν τῷ δάσει τῆς δρυὸς τῶν ὑλικῶν θεαμάτων κρατεῖται τῆς κόμης, αὐτὴν ἔχων δεσμοῦσαν τὸν νοῦν πρὸς θάνατον τὴν διάκενον οἴησιν, τὴν κρεμνῶσαν αὐτὸν ἀναμέσον τοῦ οὐρανοῦ καὶ ἀναμέσον τῆς γῆς. Οὐ γὰρ ἔχει γνῶσιν ὁ κενόδοξος καθάπερ οὐρανὸν ἀνέλκουσαν αὐτὸν τῆς κατασπώσης οἰήσεως, οὐδ᾽ αὖ πάλιν γῆντὴν ἐν τῇ ταπεινώσει λέγω βάσιν τῆς πράξεωςκαθέλκουσαν αὐτὸν τῆς ἀνασπώσης αὐτὸν φυσιώσεως·","english":"We know also that Scripture places the mule under censure, as in the verse \"Be not as the horse and the mule, which have no understanding,\" where the Word calls \"horse\" the habit that neighs with the pleasures of the passions, and \"mule\" the habit that neither conceives nor brings forth the good; these the Word forbids equally to those who strive for salvation, the one as being productive of evil, the other as having inactivity in virtue. And Absalom's mule too is taken under censure, on which he sat and went out seeking the death of his father, the Spirit showing in these things that whoever is wounded by some vainglory on account of virtue or knowledge, vainly nourishing the hair of his conceit, artfully woven and mixed, displays his ethical conduct like a mule for the deception of onlookers; suspended upon it he imagines that he will overpower the father who begot him through the teaching of the Word, wishing, as a proud man, tyrannically to draw to himself all the glory of virtue and knowledge that belongs to the father from God. But such a man, having gone out into the breadth of natural contemplation in the Spirit for the rational war on behalf of truth, is seized by the hair through the living sense by the thicket of the oak of material spectacles, having as his bond unto death the empty conceit that binds his mind, which suspends him between heaven and between earth. For the vainglorious man has no knowledge that draws him up like a heaven from the conceit that drags him down, nor again earth—I mean the foundation of action in humility—that draws him down from the inflation that pulls him up.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":313,"ref":"p313","source":"ὃν πενθεῖ καὶ θανόντα, διὰ φιλανθρωπίαν, ὡς φιλόθεος, ὁ γεννήσας διδάσκαλος μιμήσει Θεοῦ, μὴ βουλόμενος τὸν θάνατον τοῦ ἁμαρτωλοῦ ὡς τὸ ἐπιστρέψαι καὶ ζῆν αὐτόν. Ἵνα δὲ καὶ κατ᾽ ἄλλον τρόπον θεωρήσωμεν τὸν τόπον, ( Δαβὶδ τὸν πρακτικὸν νοῦν σαφῶς παραδείκνυσιν, Ἀβεσσαλὼμ δὲ τὴν ἐκ τοῦ πρακτικοῦ κατὰ τὴν τοῦ νοῦ πρὸς αἴσθησιν συνουσίαν τικτομένην οἴησιν. Αἴσθησις γάρ ἐστιν ἡ θυγάτηρ τοῦ βασιλέως Γεσσούρ, ἣν λαβὼν ὁ Δαβὶδ τὸν Ἀβεσσαλὼμ ἐγέννησεν. Ἑρμηνεύεται δὲ Γεσσοὺρ ‘ὁδηγία τοίχου.’ Τοῖχος δὲ τὸ σῶμα προδήλως καθέστηκεν, ὁδηγία δὲ τοῦ σώματός ἐστιν ὁ νόμος τοῦ σώματος, ἤγουν ἡ αἴσθησις, ἐξ ἧς γεννᾶται Ἀβεσσαλώμ, ‘πατρὸς εἰρήνη νομιζομένη’ ἑρμηνευόμενος, ὅπέρ ἐστι σαφῶς ἡ οἴησις. Νομίζοντες γὰρ εἰρηνεύειν παθῶν, συνιστῶμεν τὴν οἴησιν· ἣν ἐπαναστᾶσαν αὐτῷ γνοὺς ὁ μέγας Δαβίδ, ἅτε γνώσει τὴν πρᾶξιν διατελῶν καὶ τὴν σκηνὴν καὶ τὴν Ἱερουσαλὴμ καὶ τὴν Ἰουδαίαν ἀφείς, φεύγει πέραν τοῦ Ἰορδάνου πρὸς τὴν γῆν Γαλαάδ, τουτέστιν εἰς τὴν ‘μετοικίαν τοῦ πένθους’ ἢ τὴν ‘μετοικίαν τῆς μαρτυρίας’ ἢ τὴν ‘ἀποκάλυψιν αὐτῶν,’ ἀνάξιον ἑαυτὸν κρίνας, διὰ τὴν ἐπαναστᾶσαν οἴησιν, τῆς ἁγίας σκηνῆς, τουτέστι τῆς μυστικῆς θεολογίας, καὶ τῆς Ἱερουσαλὴμ τουτέστι τῆς","english":"Whom the teacher who begot him, being a lover of God, mourns even in death, out of love for humanity, in imitation of God, not willing the death of the sinner as rather that he turn and live. But that we may also contemplate the passage in another way: David clearly prefigures the practical mind, and Absalom the presumption born from the practical mind through the mind's intercourse with sense. For sense is the daughter of the king of Geshur, whom David took and begot Absalom. And Geshur is interpreted as \"guidance of a wall.\" Now the wall is plainly the body, and the guidance of the body is the law of the body, that is, sense, from which is born Absalom, interpreted as \"peace of father, as it is thought,\" which is clearly presumption. For thinking that we are at peace from the passions, we establish presumption; and the great David, perceiving that it had risen up against him, since he was engaged in practice through knowledge, left the tabernacle and Jerusalem and Judea, and flees beyond the Jordan to the land of Gilead, that is, to the \"migration of mourning\" or the \"migration of testimony\" or the \"revelation of them,\" judging himself unworthy, because of the presumption that had risen up against him, of the holy tabernacle, that is, of mystical theology, and of Jerusalem, that is, of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":314,"ref":"p314","source":"εἰρηνικῆς καὶ τῶν θείων ἐποπτικῆς γνώσεως, καὶ τῆς Ἰουδαίας, τουτέστι τῆς ἐπὶ χαρᾷ τῆς πράξεως ἐξομολογήσεως. Πρὸς γὰρ τὸ πένθος μετοικίσας(35) ὁ νοῦς τὰς οἰκείας δυνάμεις καὶ τὴν τῶν πρώην πεπραγμένων καθάπερ μαρτυρίαν συνείδησιν καὶ τὴν μνήμην τῶν κατ᾽ εἶδος πλημμεληθέντωντοῦτο γάρ ἐστιν ἀποκάλυψις αὐτῶνκαὶ ἁπλῶς εἰπεῖν εἰς τὸν πρὸ τῆς χάριτος χρόνον τῇ διανοίᾳ γενόμενοςτοῦτο γάρ ἐστι πέραν τοῦ Ἰορδάνου γενέσθαι, καθ᾽ ὃν τῆς κατ᾽ ἀρετὴν καὶ γνῶσιν ἠλλοτρίωτο χάριτος, καὶ τὴν ἰδίαν ἐπιγνοὺς ἀσθένειαν καὶ τὴν ἰσχυρὰν καὶ ἀντίθετον τῆς οἰήσεως κτησάμενος ταπεινοφροσύνην, διὰ τῆς τῶν οἰκείων συναισθήσεως διαπερῶσαν πρὸς αὐτόν, ὄντα ἐν πένθει καλῷ, τὴν τύραννον οἴησιν ἀποκτέννει καὶ πρὸς τὴν οἰκείαν πάλιν ἐπανέρχεται δόξαν καὶ τῆς γῆς κρατεῖ τοῦ Ἰούδα καὶ τῆς Ἱερουσαλήμ, ( βασιλεύει καὶ τῇ ἁγίᾳ σκηνῇ τοῦ Θεοῦ λατρεύει τὴν ἀκήρατον καὶ ἄμωμον λατρείαν. Ἀλλ᾽ ἐπανέλθωμεν πρὸς τὸν ἀριθμὸν τῶν ἡμιόνων τῶν ἀπὸ τῆς αἰχμαλωσίας ἀπολυθέντων Ἰουδαίων, τὸν ἐν αὐτῷ πνευματικὸν κατὰ δύναμιν ἐποψόμενοι λόγον. Ἡμίονοι, φησίν, ὀκτακόσιαι τεσσαρακονταπέντε. Δηλοῖ δὲ ὁ παρὼν ἀριθμὸς τὴν τοῦ νοῦ κατὰ τὴν ἄγονον ἕξιν τῆς κακίας, τουτέστι τὴν μὴ τίκτουσαν κακίαν ἕξιν, πρός τε τὰ αἰσθητὰ καὶ τὴν αἴσθησιν τελείαν ἀπάθειαν. Ὁ γὰρ ὀκτακόσια(36) σημαίνει τὴν χαρακτηριστικὴν τοῦ μέλλοντος αἰῶνος ἀπάθειαν, ἐπαινετῶς λαμβανόμενος, ὁ δὲ τεσσαράκοντα τὰ αἴσθητα, καὶ ὁ πέντε τὰς αἰσθήσεις. Ὑποζύγια πεντακισχίλια πεντακόσια εἰκοσιπέντε.","english":"of peaceful and divinely contemplative knowledge, and of Judea, that is, of confession in the joy of action. For the mind, having relocated its own powers to mourning, and the conscience as a kind of testimony of former deeds, and the memory of sins committed in detail—for this is their uncovering—and, simply put, having come in thought to the time before grace—for this is to be beyond the Jordan—in which it had been estranged from the grace of virtue and knowledge, and having recognized its own weakness and acquired the strong and opposing humility of conceit, through the awareness of its own sins passing over to him who is in noble mourning, it kills the tyrant conceit and returns again to its own glory and rules the land of Judah and Jerusalem, and reigns and serves in the holy tabernacle of God with undefiled and blameless worship. But let us return to the number of the mules of the Jews released from captivity, examining according to our ability the spiritual meaning in it. The mules, it says, are eight hundred and forty-five. This number indicates the mind's perfect impassibility in relation to things perceived by the senses and to perception itself, in accordance with the barren habit of evil, that is, the habit of evil that does not give birth. For eight hundred signifies the impassibility characteristic of the age to come, taken in a praiseworthy sense, while forty signifies things perceived by the senses, and five the senses. The beasts of burden are five thousand five hundred and twenty-five.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":315,"ref":"p315","source":"Ὑποζύγιόν ἐστι τὸ ὑπεζευγμένον τῇ ψυχῇ σῶμα πρὸς ἀχθοφορίαν τῶν ὑπὲρ ἀρετῆς κατὰ τὴν πρᾶξιν καμάτων τε καὶ πόνων, ἤγουν ἡ κατ᾽ ἀρετὴν τοῦ σώματος ἕξις. Καὶ τάχα τοιούτους ὄνους ἔχοντες οἱ τοῦ μεγάλου Ἰακὼβ υἱοὶ πρὸς ἀποτροφὴν τὸν ἐξ Αἰγύπτου σῖτον μετέφερον πρὸς τὴν γῆν τῆς ἐπαγγελίας, τὴν ἐκ τῆς φυσικῆς θεωρίας, ὡς ἐξ Αἰγύπτου σῖτον, τοῖς μαρσίπποις τῶν διανοιῶν ἀποκλεισθεῖσαν πνευματικὴν γνῶσιν διὰ πράξεως ἐπιτιθέντες τοῖς σώμασι καὶ πρὸς τὴν μέλλουσαν ζωὴν μετακομίζοντες. Ὁ δὲ τούτων ἀριθμὸς τῶν ὄνων, σφαιρικὸς(37) ὅλος ὑπάρχων, δηλοῖ τὴν ὡσαύτως ἔχουσαν κίνησιν τῆς κατ᾽ ἀρετὴν περὶ πρᾶξιν σωματικῆς ἕξεως, καὶ ἀτρέπτως τῷ λόγῳ τῆς γνώσεως συμφερομένην. Μόνην γὰρ καλοῦσιν ἄτρεπτον τὴν σφαιρικὴν κίνησιν, ὡς ὁμαλότητα διὰ πάντων παρὰ τὰς λοιπὰς τῶν ὄντων κινήσεις ἔχουσαν, οἱ περὶ ταῦτα δεινοί.\n\nΤαῦτα μὲν κατὰ τόνδε τὸν τρόπον ἡμῖν εἰρήσθω, τῆς ἡμῶν κατὰ τὸ νοεῖν τε καὶ λέγειν οὐκ ἀπολειπόμενα δυνάμεως. Εἰ δέ τις βούλεται πάλιν τῆς Ἐκκλησίας ἐν τούτοις προδιατυποῦσθαι ( λέγειν τοὺς διαφόρους βαθμοὺς τῶν πιστευόντων, καὶ οἷον εἰπεῖν διαθέσεις, ἄνδρες εἰσὶν οἱ τὸ μέτρον ἐφθακότες κατὰ τὸ ἐφικτὸν τῆς ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ καὶ κατ᾽ ἀγάπην αὐθαιρέτῳ γνώμῃ τὴν ἀρετὴν κατορθοῦντες· παῖδές εἰσι καὶ παιδίσκαι οἱ φόβῳ τῶν ἠπειλημένων αἰωνίων κολάσεων ὑπερχόμενοι τὸ βάρος τῆς πρακτικῆς φιλοσοφίας· ψάλται δὲ οἱ καλῶς τὸν περὶ πρακτικῆς ἐξηγούμενοι λόγον καὶ τὰ πάθη τῶν ἄλλων ἐξιώμενοι·","english":"A yoke-animal is the body yoked to the soul for bearing the burdens of the toils and labors undertaken for virtue in action, that is, the body's habitual state in accordance with virtue. And perhaps the sons of the great Jacob, having such donkeys, were carrying grain from Egypt to the land of promise for nourishment, setting upon their bodies, through action, the spiritual knowledge shut up in the sacks of their minds—knowledge from natural contemplation, like grain from Egypt—and transporting it toward the life to come. And the number of these donkeys, being wholly spherical, indicates the motion, of the same character, of the body's habitual state in accordance with virtue in action, and borne along without deviation by the principle of knowledge. For those skilled in these matters call only the spherical motion unswerving, since it possesses uniformity throughout, unlike the other motions of beings.\n\nLet these things be said by us in this manner, as they do not exceed our capacity for understanding and speaking. But if someone wishes the Church to be prefigured again in these things—to speak of the different ranks of believers, and, so to say, their dispositions—the men are those who have reached the measure, so far as is attainable, of the stature of the fullness of Christ, and who accomplish virtue in love by their own free choice; the boys and girls are those who, through fear of the threatened eternal punishments, undergo the burden of practical philosophy; and the singers are those who rightly expound the account concerning practice and heal the passions of others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":316,"ref":"p316","source":"ψαλτῳδοὶ δὲ οἱ τὸ κάλλος τῆς γνώσεως τῶν θείων λόγων διὰ θεωρίας ἐκφαίνοντες καὶ τῶν ἄλλων ἀπελαύνοντες ὥσπερ ζόφον τὴν ἄγνοιαν· κάμηλοι δὲ οἱ τὸ σκολιὸν τῆς γνώμης ἐξημεροῦντες τῷ λόγῳ πρὸς ἀρετήν· ἵπποι δὲ οἱ· τὸ στάδιον τοῦ κατὰ Θεὸν βίου καλῶς διατρέχοντες· ἡμίονοι δὲ οἱ μιγάδες τὸ ἦθος καὶ ἐν τῷ κοινῷ τὸ φιλόσοφον ἀβλαβῶς ἐπιδεικνύμενοι· ὄνοι ἤγουν ὑποζύγια οἱ κατὰ τὴν πρᾶξιν ἔχοντες τὸ μοχθεῖν καὶ τὸν λόγον ἐπιβαίνοντα διὰ θεωρίας δεχόμενοι. Τούτους γάρ τις συναγαγὼν τῆς ἁγίας Ἐκκλησίας ἀθροίσει τὸ πλήρωμα, πολλοῖς καὶ διὰ πολλῶν ἀρετῆς ὡραϊσμένον κάλλεσι.\n\nΤῆς μὲν οὖν τῶν ἀπορηθέντων πνευματικῆς θεωρίας ὁ λόγος ἐνταῦθα, κατ᾽ ἐμὲ φάναι, τὸ πέρας εἴληφεν. Εἰ δέ τις εὑρεθῇ πλούτῳ κομῶν χάριτος γνωστικῆς, καὶ\n\nκατὰ τὸν μέγαν Σαμουὴλ νοητῶς βλέπων τὰ ἔμπροσθεν, ἀποκαλύψει σαφῶς ἡμῖν τὴν τῷ ῥητῷ τῶν γεγραμμένων κεκαλυμμένην διάνοιαν τὸ ὑψηλὸν φῶς τῆς ἐν ὅλοις ἀληθείας γνωστικῶς ἀπαστράπτουσαν, πείθων τοὺς μαθεῖν δυναμένους ὡς οὐδὲν ἀκαίρως οὐδὲ μάτην τῷ ἁγίῳ Πνεύματι γέγραπται, κἂν ἡμεῖς χωρεῖν οὐ δυνάμεθα, πάντα δὲ μυστικῶς καὶ εὐκαίρως καὶ τῆς ἀνθρωπίνης ἕνεκα σωτηρίας, ἧς ἀρχὴ καὶ τέλος ἐστὶν ἡ σοφία, φόβον(38) μὲν ἀρχομένη ( πρῶτον δημιουργοῦσα καὶ πόθον ὕστερον τελειουμένη συνιστῶσα, μᾶλλον δὲ φόβος(39) αὐτὴ κατ᾽ ἀρχὰς δι᾽ ἡμᾶς οἰκονομικῶς γινομένη, ἵνα παύσῃ κακίας τὸν ἐραστήν, καὶ πόθος ὕστερον φυσικῶς εὑρισκομένη δι᾽ ἑαυτὴν κατὰ τὸ τέλος, ἵνα πληρώσῃ γέλωτος νοητοῦ τοὺς τὴν αὐτῆς πάντων τῶν ὄντων ἀλλαξαμένους συμβίωσιν.","english":"And psalm-singers are those who display the beauty of the knowledge of the divine words through contemplation and drive away ignorance from others as though it were darkness; and camels are those who tame the crookedness of their disposition by reason toward virtue; and horses are those who run well the course of the life according to God; and mules are those of mixed character who harmlessly display the philosophic life in the common sphere; and asses, that is, yoke-animals, are those who have toil in action and receive the word that mounts upon them through contemplation. For one who gathers these together will assemble the fullness of the holy Church, adorned with many beauties of virtue and through many means.\n\nThe account of the spiritual contemplation of the matters raised has here, in my judgment, reached its end. But if anyone is found abounding in the wealth of gnostic grace, and\n\nlike the great Samuel seeing things ahead in a spiritual sense, he will clearly reveal to us the meaning hidden in the literal text of what has been written, flashing forth in a gnostic manner the lofty light of the truth in all things, persuading those able to learn that nothing has been written by the Holy Spirit untimely or in vain, even if we are unable to contain it, but all things mystically and in due season and for the sake of human salvation, of which the beginning and end is wisdom, beginning with fear (first creating it and later, at perfection, establishing desire, or rather itself becoming fear in the beginning for our sake by economy, that it may put an end to the lover of evil, and later being found by nature as desire for its own sake at the end, that it may fill with spiritual laughter those who have exchanged their companionship with all things for companionship with it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":317,"ref":"p317","source":"Τοιούτους ἐγὼ ἀναγράφεσθαι ἄνδρας τῷ Πνεύματι πεπίστευκα, τοιούτους παῖδας καὶ παιδίσκας, τοιούτους ψάλτας καὶ ψαλτῳδούς, τοιαύτας καμήλους, τοιούτους ἵππους, τοιαύτας ἡμιόνους καὶ τοιούτους ὄνους, οὓς γράφειν οἷδε τὸ Πνεῦμα τὸ ἅγιον, οὐχ οὓς σωματικὴ περιγράφειν πέφυκεν αἴσθησις, ἀλλ᾽ οὓς ὑποδέχεται νοῦς καθαρὸς τῷ καλάμῳ τυπουμένους τῆς χάριτος. ΣΧΟΛΙΑ 1. Πεπληρωμένη χάρις τοῦ Πνεύματος ἐστιν, ἡ κατά τήν δύναμιν καί τήν ἕξιν καί τήν ἐνέργειαν περιληπτική πασῶν τῶν εἰς ἀνθρώπους κατά Χριστόν τελείους φθανουσῶν γνώσεων σοφία· δι᾿ ἧς ὁ νοῦς τῶν κατ᾿ αἴσθησιν τύπων ἔξω γενόμενος, πάσης γυμνοῖς ποικιλίας προσβάλλει τοῖς τε τῶν γεγενημένων καί τῶν γεγραμμένων λόγοις, τούς ἐν αὐτοῖς θείους χαρακτῆρας εἰς μιᾶς περί ἑαυτόν θεοπρεποῦς μορφῆς συνάγων συμπλήρωσιν· καθ᾿ ἥν πάντων ὡς ἐφικτόν τῶν ὄντων ἑνοειδῶς τήν ἀδιαίρετον ὑποδέχεται γνῶσιν δι' ἧς ἀστράπτον ὑποφαίνεσθαι πέφυκε τῆς ἀληθείας τό φέγγος.","english":"I have believed that such men are inscribed by the Spirit, such male and female servants, such psalm-singers and psalm-singers, such camels, such horses, such mules and such donkeys—those whom the Holy Spirit knows how to write, not those whom bodily perception is naturally able to delineate, but those whom a pure mind receives, stamped by the reed of grace. SCHOLIA 1. Grace filled with the Spirit is the wisdom that, according to power and habit and activity, comprehends all the perfect knowledges in Christ that reach human beings; through it the mind, having gone outside the types perceived by sense, applies itself naked to the varied principles of things that have come to be and things that have been written, gathering the divine characters in them into the completion of a single God-befitting form for itself; according to which it receives, as far as possible, the undivided knowledge of all beings in a unified way, through which the light of truth naturally shines forth with lightning flash.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":318,"ref":"p318","source":"2. Οἱ κατ᾿ ἀλήθειαν γνωστικοί, τῶν ἐν ταῖς Γραφαῖς, φησί, μυστηρίων τούς λόγους διδάσκοντες, ὡς παραδείγμασι τοῖς καθ᾿ ἱστορίαν κέχρηνται τύποις, πρός τήν τῶν διδασκομένων ἀναγωγήν, ἁρμόζοντες τῷ τῆς ἱστορίας γράμματι τό πνεῦμα τῆς θεωρίας· ἵνα ὅ τε τύπος διά τήν αἴσθησιν, καί ( διά τόν νοῦν ὁ λόγος περί τόν ἄνθρωπον σώζωνται, τόν ἐκ ψυχῆς καί σώματος, περί ἅ πέφυκεν ὑπάρχειν ὅ τε νοῦς καί ἡ αἴσθησις, ὡς ἑνός ἀνθρώπου τυγχάνοντα. 3. Αἶνός ἐστι λόγος θείας μηνυτικός καλλονῆς· αἴνεσις δέ ἐστι, σχέσις αἰνοῦντος καί αἰνετοῦ, τουτέστιν ἀφήγησις τῶν μηνυτικῶν τῆς θείας εὐπρεπείας λόγων· καθ᾿ ἥν ἡ τῆς γνώσεως ἕξις συνίστασθαι πέφυκε, μεταποιοῦσα πρός τό αἰνετόν τό αἰνοῦν. Θυσία δέ ταύτης ἐστί τῆς αἰνέσεως, οὐ μόνον ἡ τῶν παρά φύσιν παθῶν τελεία νέκρωσις, καί τῶν κατά φύσιν ὑπέρθεσις, ἀλλά καί ἡ πρός Θεόν παντελής τοῦ αἰνοῦντος προσαγωγή.\n\n4. Ἡ μή χαλινουμένη τῷ θείῳ φόβῳ κατά τήν πρᾶξιν γνῶσις, τῦφον ἐργάζεται, φησίν, ὡς οἰκεῖον τό δεδανεισμένον προβάλλεσθαι πείθουσα τόν ἐπ᾿ αὐτῇ τυφωθέντα, πρός οἰκεῖον ἔπαινον τόν ἔρανον τοῦ λόγου ποιούμενον. Ἡ δέ πρᾶξις τῷ θείῳ συναυξάνουσα πόθῳ, τῶν ὑπέρ τά πρακτά μή λαμβάνουσα γνῶσιν, τόν πρακτικόν ἐργάζεται ταπεινόφρονα, τοῖς ὑπέρ τήν οἰκείαν δύναμιν λόγοις πρός ἑαυτόν συστελλόμενον.","english":"2. Those who are truly knowledgeable, he says, when they teach the principles of the mysteries in the Scriptures, use the historical types as examples, for the elevation of those being taught, fitting the spirit of contemplation to the letter of history, so that both the type, through sense, and the principle, through mind, may be preserved in man—man consisting of soul and body, in relation to which both mind and sense naturally exist, as belonging to one man. 3. Praise is a word that makes known divine beauty; and praising is the relation of the one who praises and the one who is praised, that is, the narration of the words that make known the divine comeliness, according to which the habit of knowledge naturally consists, transforming the one who praises toward the one praised. And the sacrifice of this praise is not only the complete mortification of the passions contrary to nature and the setting aside of those according to nature, but also the complete leading of the one who praises to God.\n\n4. Knowledge that is not bridled by divine fear in practice, he says, produces conceit, persuading the one puffed up by it to put forward what was borrowed as his own, making the contribution of the word for his own praise. But practice that grows together with divine longing, not receiving knowledge of things beyond the practical, produces a humble-minded practitioner, drawing himself back from words beyond his own capacity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":319,"ref":"p319","source":"5. Ὁ τῶν παρά φύσιν παθῶν διά τῆς εἰς Θεόν πίστεως καί ἀγάπης νικήσας τάς παραλόγους κινήσεις, καί αὐτοῦ τοῦ κατά φύσιν ἔξω γίνεται νόμου, φησί, καί πρός τήν χώραν τῶν νοητῶν ὅλος μεταβιβάζεται, καί τό κατά φύσιν ὁμόφυλον, μετά τῶν προσγενομένων αὐτοῖς, τῆς ἀλλοτρίας ἑαυτῷ συνεκβάλλει δουλείας. 6. Ὑπό φύσιν μέν ἐστι πᾶν ὅ καθοτιοῦν ἤ ὑποκείμενον, ἤ καθ᾿ ὑποκειμένου, ἤ ἐν ὑποκεμένῳ εἶναι πέφυκεν· ἐξ ὧν οἱ ὅροι συνάγονται τῶν ὁριστῶν. Τά γάρ συμπληροῦντα τάς διαφόρους τῶν ὄντων φύσεις, εἰς τούς αὐτῶν\n\nσυμπαραλαμβάνεσθαι πέφυκεν ὁρισμούς, πρός τήν ἀκριβῆ τοῦ σημαινομένου δήλωσιν, ὡς ἐν τῷ ὑποκειμένῳ, καί σύν τῷ ὑποκειμένῳ ( φυσικῶς ὑφιστάμενα· καί ἐξ ὧν τό ὑποκείμενον, καί ἐν οἷς ἔχει τήν γένεσιν· ἀλλ᾿ οὐκ ἔξωθεν ἐπιθεωρούμενα. Τά δέ περί φύσιν ἐστί τά προεπινοούμενά τε καί συνεπινοούμενα· τό μέν, ὅτι ποῦ καί πότε πάντως ἡ τῶν ὄντων ὑπέστη γένεσις· τό δέ, ὅτι ἅμα τῇ πρώτῃ γενέσει τῶν ὄντων, συνεπεθεωρήθη καί ἡ καθόλου τῶν ὄντων θέσις καί κίνησις, ἅπερ ἐστί χρόνος καί τόπος, ἐν οἷς κατά τήν ἔξωθεν θέσιν, καί τήν πρός ἀρχήν κίνησιν ἡ φύσις ἐστίν, ἀλλ᾿ οὐ καθ᾿ ὑπόστασιν· οὐ γάρ ἐξ αὐτῶν ἡ φύσις, ἀλλ᾿ ἐν αὐτοῖς ἔξωθεν ἔχει τήν ἀρχήν τοῦ εἶναι, καί τήν θέσιν. Ὅταν οὖν τῶν γενῶν καί εἰδῶν καί ἀτόμων μόνους τοῦ εἶναι σκοπῶμεν τούς λόγους, τάς τούτων συστατικάς τοῖς αὐτῶν κατ᾿ οὐσίαν λόγοις διαφοράς συμπαραλαμβάνομεν·","english":"5. He who has conquered the irrational motions of the passions contrary to nature through faith in God and love, he says, comes to be outside the law of nature itself, and is wholly transferred to the region of things intelligible, and with those who have been added to them he casts out along with himself the alien slavery of his natural kindred. 6. Under nature is everything that in any way whatsoever is either a subject, or is naturally predicated of a subject, or naturally exists in a subject; from these the definitions of the things defined are gathered. For the things that complete the various natures of beings are naturally taken up into their definitions, for the precise declaration of what is signified, as existing in the subject and with the subject (naturally subsisting), and from which the subject is, and in which it has its generation; but not observed from outside. Things around nature are those preconceived and co-conceived: the one, because where and when the generation of beings wholly subsisted; the other, because together with the first generation of beings the universal position and motion of beings was also co-observed, which are time and place, in which, according to external position and motion toward a principle, nature exists, but not according to subsistence; for nature is not from them, but in them it has from outside the principle of its being and its position. When, therefore, we contemplate only the principles of being of genera and species and individuals, we take up together with their essential principles the differences that constitute them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":320,"ref":"p320","source":"ὅταν δέ γενεαλογῶμεν, τό ποῦ καί πότε πάντως, τουτέστι, χρόνον καί τόπον ἐξ ἀνάγκης τοῖς οὖσι συμπαραλαμβάνομεν, ἀρχήν καί θέσιν σκοποῦντες, ὧν ἄνευ τῶν γενητῶν οὐδέν καθάπαξ ὑφέστηκεν. Τῆς γάρ κατά τήν ἀρχήν καί τήν θέσιν περιγραφῆς οὐδέν ἐστι τῶν ὄντων ἐλεύθερον.\n\n7. Ἱερουσαλήμ, καί οὐράνιον οἰκητήριόν ἐστιν, ἡ κατ᾿ ἀρετήν ἀπαθής ἕξις, καί ἡ μηδέν ἔχουσα πλάνης πολεμοῦν αὐτῇ νόημα, γνῶσις. 8. Ἡ γλῶσσα τῆς κατά ψυχήν γνωστικῆς ἐστιν ἐνεργείας, φησί, σύμβολον· ὁ δέ λάρυγξ, τῆς πρός τό σῶμα φυσικῆς φιλαυτίας τεκμήριον. Ὁ γοῦν ταύτας ψεκτῶς κολλήσας ἀλλήλοις, μνησθῆναι τῆς κατ᾿ ἀρετήν καί γνῶσιν εἰρηνικῆς ἕξεως οὐ δύναται, τῇ συγχύσει διά σπουδῆς τῶν σωματικῶν ἡδόμενος παθῶν. 9. Ὁ Δαρεῖος, φησίν, εἰς τόν νόμον ἐλήφθη τῆς φύσεως· ὁ δέ νόμος τῆς φύσεως περιέχει καί τήν φύσιν καί τόν χρόνον, ὡς πάντων ἔχων τήν ἐξουσίαν τῆς χρήσεως τῶν τε κατά ( φύσιν καί περί φύσιν. Ὁ τοίνυν ὡς ἀπό Δαρείου τοῦ νόμου τῆς φύσεως ἐξερχόμενος νοῦς, ὑπεράνω δηλαδή γίνεται χρόνου καί φύσεως· μηδενί τῶν ὑπό φύσιν καί χρόνον νοημάτων κρατούμενος, ἵνα μή τάς τῶν φθαρτῶν εἰκόνας περιφέρων γένηται ναός εἰδώλων, ἀνθ᾿ ἑνός Θεοῦ, πολλάς ἔχων παθῶν ἀκαθάρτων προσκυνουμένας μορφάς.","english":"But when we trace genealogies, we necessarily include the where and the when—that is, time and place—along with existing things, observing their beginning and position, without which none of created things has subsisted at all. For nothing among existing things is free from the limitation according to beginning and position.\n\n7. Jerusalem is also a heavenly dwelling-place: the impassible state according to virtue, and the knowledge that has no thought of error warring against it. 8. The tongue, he says, is a symbol of the gnostic activity according to the soul; but the throat is a proof of natural self-love toward the body. Whoever has joined these together in a blameworthy way cannot remember the peaceful state according to virtue and knowledge, delighting with zeal in the confusion of bodily passions. 9. Darius, he says, was taken into the law of nature; and the law of nature encompasses both nature and time, as having authority over the use of all things both according to nature and around nature. The intellect, then, that goes forth as from Darius from the law of nature, becomes, that is, above time and nature, mastered by no thoughts that are under nature and time, so that it may not, carrying about the images of corruptible things, become a temple of idols, having instead of one God many worshipped forms of impure passions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":321,"ref":"p321","source":"10. Παῖδας ἐθεώρησε μή συναριθμουμένους μέν, συνεξιόντας δέ τοῖς κεκτημένοις, τούς τῶν οὐκ ἐφ᾿ ἡμῖν παθῶν λογισμούς, ὧν, κἄν εἰ μή ἡ γένεσις, ἀλλ᾿ ἡ χρῆσις ἐφ᾿ ἡμῖν ὡς δεσπόταις οὖσα, καθέστηκε, γυναῖκας δέ τάς ἐκ τῶν οὐκ ἐφ᾿ ἡμῖν παθῶν ἐπιγινομένας χωρίς διαβολῆς τῶν κατά φύσιν ὀρέξεις· ἅς ἑαυτῷ συνεξάγει πρός τήν κατά Θεόν ἐλαύνων ζωήν, ἵνα μή γένωνται τῇ τῶν παρά φύσιν δουλείᾳ κατάσχετοι παθῶν.\n\n11. Τήν αἰτίαν λέγει, δι᾿ ἥν οὐ συνηρίθμησε τοῖς ἀνδράσιν ὁ λόγος τούς παῖδας καί τάς γυναῖκας.\n\n12. Ὥσπερ τέλος κινηθείσης μονάδος ἐστίν ἡ μυριάς, καί ἀρχή μή κινηθείσης μυριάδος ἐστίν ἡ μονάς (ἀρχή γάρ παντός τέλους, ἡ κατ᾿ αὐτό σαφῶς ἀκινησία καθέστηκε· καί τέλος πάσης ἀρχῆς, ἡ τῆς κατ᾿ αὐτήν κινήσεως ὑπάρχει συμπλήρωσις) οὕτω καί ἡ πίστις ἀρετῶν ἀρχή κατά φύσιν ὑπάρχουσα, τέλος ἔχει τοῦ δι᾿ αὐτῶν ἀγαθοῦ τήν συμπλήρωσιν· καί τό κατά φύσιν ἀγαθόν, ὡς ἀρετῶν τέλος ἀρχήν ἔχον τήν πίστιν, πρός αὐτήν ἐνδιαθέτως συνάγεται. Πίστις γάρ ἐστιν ἐνδιάθετον ἀγαθόν καί ἀγαθόν ἐστιν ἐνεργηθεῖσα πίστις. Πιστός δέ κατά φύσιν καί ἀγαθός ἐστιν ὁ Θεός· τό μέν, ὡς πρῶτον ἀγαθόν· τό δέ, ὡς ἔσχατον ὀρεκτόν. Ταὐτόν δέ ταῦτα παντί τρόπῳ καθέστηκεν ἀλλήλοις ὄντα, μηδενί λόγῳ πλήν τοῦ κατ᾿ ἐπίνοιαν ἀλλήλων παντελῶς διαιρούμενα, ( διά τήν ἀπ᾿ αὐτοῦ τῶν ἀρχομένων, καί εἰς αὐτόν ληγόντων κίνησιν. Ἄρα ἡ μυριάς ἐσχάτου ὀρεκτοῦ φέρουσα τύπον, τῶν πρός αὐτό κινουμένων τελείαν περιγράφει τήν ἔφεσιν· καί ἡ μονάς πρώτου ἀγαθοῦ φέρουσα σύμβολον, τῶν ἀπ᾿ αὐτοῦ κινουμένων τελείαν","english":"10. He saw children not counted among them but going out together with their possessors—the reasonings of passions that are not in our power, whose generation, even if not, yet their use is in our power as masters; and women—the natural desires that arise from passions not in our power without reproach; these he leads out with himself, pressing on toward the life according to God, so that they may not become possessed by the slavery of passions contrary to nature.\n\n11. He states the reason why the word did not count the children and the women together with the men.\n\n12. Just as the end of a unit that has been moved is the myriad, and the beginning of a myriad not moved is the unit (for the beginning of every end is clearly its own immobility, and the end of every beginning is the completion of the movement according to it), so also faith, being by nature the beginning of virtues, has as its end the completion of the good that comes through them; and the natural good, having faith as its beginning as the end of virtues, is gathered to it inwardly. For faith is an inward good, and good is faith put into action. And God is by nature faithful and good: the one, as the first good; the other, as the last object of desire. And these are in every way the same as each other, being divided from one another by no principle except that of conception alone, because of the movement from him of things that begin and end in him. Therefore the myriad, bearing the type of the last object of desire, circumscribes the perfect aspiration of things moved toward it; and the unit, bearing the symbol of the first good, [circumscribes] the perfect [aspiration] of things moved from it","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":322,"ref":"p322","source":"ἐπιφέρεται βάσιν. Οὐκοῦν τέσσαρες μυριάδες εἰσί, τό καθ᾿ ἑκάστην γενικήν ἀρετήν ἀναλόγως κατ᾿ ἐνέργειαν δεικνύμενον τέλειον ἀγαθόν. 13. Ὁ μετά τήν φυγήν τῆς κακίας ἁπλῶς τῇ ἀργίᾳ τῆς ἁμαρτίας φυλάξας, φησί, τήν δεκάδα τῶν ἐντολῶν· καί πάλιν τήν ἑκάστης πρᾶξιν ἐντολῆς τελείαν τῶν ἄλλων δείξας περίληψιν, ὡς πασῶν ἐν ἑκάστῃ κατά τήν ἑκάστης πρᾶξιν θεωρουμένων, τήν δεκάδα πεποίηκεν ἑκατοντάδα (ἡ γάρ ἑκάστης ἐντολῆς τελεία κατ᾿ ἐνέργειαν τήρησις τῶν λοιπῶν ἐστι πρᾶξις πεπληρωμένη), καί πάλιν τήν κατά φύσιν τούτων τελείαν ἐπιστημονικῶς διάκρισιν ἐσχηκώς, τήν ἑκατοντάδα πεποίηκε χιλιάδα. Καί τέλος τοῖς τούτων κατά νοῦν γυμνοῖς προσβαλών κατά τήν θεωρίαν λόγοις, πεποίηκε μυριάδα τήν χιλιάδα, ἀπό τῆς κατά τήν πρᾶξιν διαστολῆς, ἐπί τήν κατά τήν θεωρίαν ἑναδικήν συναγόμενος μονάδα. Καί συντόμως εἰπεῖν, ὁ τῇ τελείᾳ τῆς κακίας ἀποφυγῇ τηρήσας ἀπαραβάτους τάς ἐντολάς, καί τελείαν αὐτῶν τήν πρᾶξιν ἐπιδειξάμενος, καί πληρεστάτην αὐτῶν κατορθώσας τήν κατά φύσιν διάκρισιν, καί τελείαν αὐτῶν διανύσας τήν πνευματικήν θεωρίαν, οὗτος τάς τέσσαρας ἔσχε μυριάδας, τῷ καθ᾿ ἑκάστην προκοπήν τελείῳ λόγῳ συναγομένας· τό γάρ τέλειον ἀδιαστάτως ὁμοῦ, τούς τε τῆς ἀρχῆς καί τοῦ τέλους ἔχει τούς λόγους. 14. Ἠργμένον λέγει τό κακόν (ἀρχήν γάρ ἔχει τήν ἡμῶν παρά φύσιν κίνησιν), οὐκ ἠργμένον δέ, τό ἀγαθόν (πρό παντός γάρ αἰῶνος καί χρόνου φύσει τό ἀγαθόν)∙ νοητόν λέγει τό ἀγαθόν, ὅπερ δεῖ μόνον νοεῖν· οὐ νοητόν δέ τό κακόν, ὅπερ δεῖ μόνον μή νοεῖν.","english":"is brought forward as a foundation. Therefore there are four myriads—the perfect good that is shown in actuality, proportionately, according to each generic virtue. 13. He who, after the flight from evil, has simply, through inactivity in sin, kept, he says, the decade of the commandments; and again, having shown the complete practice of each commandment to be the comprehension of the others, since all are contemplated in each according to the practice of each, he has made the decade a hundred (for the complete keeping of each commandment in actuality is the fulfilled practice of the rest); and again, having acquired the perfect scientific discernment of these according to nature, he has made the hundred a thousand. And finally, having advanced to the bare rational principles of these in contemplation according to the intellect, he has made the thousand a myriad, gathered from the distinction according to practice to the unified monad according to contemplation. And to speak briefly, he who through the perfect avoidance of evil has kept the commandments unswervingly, and has displayed their perfect practice, and has achieved their most complete discernment according to nature, and has traversed their perfect spiritual contemplation—this man has the four myriads, gathered by the perfect rational principle according to each stage of progress; for the perfect, without interval, possesses together the rational principles both of the beginning and of the end. 14. He says that evil is begun (for it has its beginning in our movement contrary to nature), but that good is not begun (for the good is by nature before every age and time); he says that the good is intelligible, which one must only think; but evil is not intelligible, which one must only not think.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":323,"ref":"p323","source":"Ῥητόν λέγει τό ἀγαθόν (αὐτό γάρ δεῖ μόνον λαλεῖσθαι), οὐ ῥητόν δέ κακόν (αὐτό γάρ δεῖ μόνον μή λαλεῖσθαι). Καί γινόμενον λέγει τό ἀγαθόν (κατά φύσιν γάρ ὑπάρχον ἀγέννητον κατά χάριν διά φιλανθρωπίαν παρ᾿ ἡμῶν ἀνέχεται γίνεσθαι, πρός τήν ἡμῶν τῶν ποιούντων καί λαλούντων καί νοούντων ἐκθέωσιν), ὅπερ δεῖ μονώτατον γίνεσθαι· οὐ ποιούμενον δέ τό κακόν, ὅπερ δεῖ μόνον μή γίνεσθαι. Φθαρτόν λέγει τό κακόν (φθορά γάρ ἐστιν ἡ τοῦ κακοῦ φύσις οὐδαμῶς κατ᾿ οὐδέν ὕπαρξιν ἔχουσα), ἄφθαρτον δέ τό ἀγαθόν, ὡς ἀεί ὄν, καί μήποτε τοῦ εἶναι παυόμενον καί πάντων οἷς ἄν ἐγγένηται φρουρητικόν. Τοῦτο γοῦν, τῷ μέν λογιστικῷ ζητοῦμεν· τῷ δέ ἐπιθυμητικῷ, ποθοῦμεν· τῷ δέ θυμικῷ, φυλάττομεν ἄσυλον· τῷ δ' αἰσθητικῷ, κατ᾿ ἐπιστήμην ἀμιγές αὐτό τῶν ἐναντίων διακρίνομεν· τῷ δέ φωνητικῷ λαλοῦντες αὐτό ποιοῦμεν φανερόν τοῖς ἀγνοοῦσι· καί τῷ γονίμῳ, πληθύνομεν αὐτό, μᾶλλον δέ, ἀληθές εἰπεῖν, ἡμεῖς κατ᾿ αὐτό πληθυνόμεθα. 15. Πρώτην ἀπάθειαν λέγει, τήν πρός ἁμαρτίαν τοῦ σώματος κατ᾿ ἐνέργειαν ἀνέπαφον κίνησιν.","english":"He calls the good \"spoken\" (for it alone must be spoken), but evil \"not spoken\" (for it alone must not be spoken). And he calls the good \"becoming\" (for, existing by nature as unbegotten, by grace through love of humanity it accepts to become from us, toward the deification of us who do and speak and understand), which alone must become; but evil \"not being made,\" which alone must not be made. He calls evil \"corruptible\" (for the nature of evil is corruption, having existence in no way at all), but the good \"incorruptible,\" as always existing and never ceasing to be, and a guardian of all things in which it comes to be. This, then, we seek with the rational faculty; we desire it with the appetitive faculty; we guard it inviolate with the spirited faculty; with the perceptive faculty, by knowledge, we distinguish it unmixed from its opposites; with the vocal faculty, by speaking, we make it manifest to those who do not know it; and with the generative faculty, we multiply it—or rather, to speak truly, we are multiplied according to it. 15. He calls \"first impassibility\" the body's untainted movement in relation to sin according to activity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":324,"ref":"p324","source":"16. Δευτέραν ἀπάθειαν λέγει, τήν κατά ψυχήν τῶν ἐμπαθῶν λογισμῶν τελείαν ἀποβολήν· δι᾿ ἧς ἡ τῶν παθῶν ἀπομαραίνεται κατά τήν πρώτην ἀπάθειαν κίνησις, ἐξάπτοντας αὐτήν πρός ἐνέργειαν οὐκ ἔχουσαν τούς ἐμπαθεῖς λογισμούς. 17. Τρίτην ἀπάθειαν λέγει, τήν περί τά πάθη τελείαν τῆς ἐπιθυμίας ἀκινησίαν· δι᾿ ἥν καί ἡ δευτέρα γίνεσθαι πέφυκεν, τῇ τῶν λογισμῶν καθαρότητι συνισταμένη.\n\n18. Τετάρτην ἀπάθειαν λέγει, τήν κατά διάνοιαν πασῶν τῶν αἰσθητῶν φαντασιῶν τελείαν ἀπόθεσιν· καθ᾿ ἥν ἡ τρίτη τήν γένεσιν εἴληφεν, οὐκ ἔχουσα τάς φαντασίας τῶν αἰσθητῶν εἰδοποιούσας αὐτῇ τῶν παθῶν τάς εἰκόνας. 19. Ἡ χιλιάς ἀπροσδεής τελειότητος ὑπάρχει μονάς· πασῶν γάρ τῶν πρό αὐτῆς μονάδων, καί ἑαυτῆς τόν λόγον ἔχει πληρέστατον. Διό καί συντιθεμένη μονάδος πάλιν, ἀλλ' οὐ δεκάδος ἐστί ποιητική. Μονάς γάρ τήν τῆς χιλιάδος διαδέχεται σύνθεσιν, ὥς φασιν οἱ τῶν ἀριθμῶν ἠκριβωκότες τήν δύναμιν. Εἰκότως οὖν τόν κατά θεολογίαν τριαδικόν σημαίνει λόγον, ἡ τῶν χιλίων τριάς· ὅν μετά τῆς τελείας ἀρετῆς ὁ τήν νοουμένην Βαβυλωνίαν ἀφείς ἔχων ἐξέρχεται.","english":"16. He calls \"second impassibility\" the complete removal of the impassioned thoughts from the soul, through which the motion of the passions, according to the first impassibility, is withered away, since it no longer has the impassioned thoughts to kindle it toward activity. 17. He calls \"third impassibility\" the complete immobility of desire concerning the passions, through which the second also naturally comes to be, being established by the purity of the thoughts.\n\n18. He calls \"fourth impassibility\" the complete setting aside of all the phantasies of sensible things from the mind, according to which the third has received its generation, since it no longer has the phantasies of sensible things forming in it the images of the passions. 19. The thousand is a unit needing nothing for perfection; for it has the most complete account of all the units before it and of itself. Therefore, when it is composed, it is productive of a unit again, but not of a decade. For a unit succeeds the composition of the thousand, as those who have accurately examined the power of numbers say. Reasonably, then, the triad of the thousand signifies the trinitarian account in theology, which, together with perfect virtue, he who has left the Babylon that is understood in the mind possesses and goes forth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":325,"ref":"p325","source":"20. Τό Ταῦ γράμμα σταυροῦ τύπος ἐστίν, ἐν τῷ σχήματι σώζων τοῦ σταυροῦ τήν ἐκτύπωσιν. Τό δέ Ἰῶτα, ὡς ἀκροστίχιον τοῦ Ἰησοῦ, τό φοβερόν ὄνομα σημαίνει. Τό δέ Ἦτα, ὡς ἀκροστίχιον καί αὐτό, ἀρετῆς ἦθος παραδηλοῖ παγιώτατον· ἅπερ πρός ἀριθμόν μυστικῶς μετεγκλώσας, θαῤῥῶν ἐξῆλθε κατά τῶν ἐναντίων δυνάμων Ἀβραάμ ὁ πατριάρχης, ὡς οἰκογενεῖς ἔχων τριακοσίους δέκα καί ὀκτώ· τουτέστι τόν τό πᾶν περιγράφοντα τῆς θεολογίας λόγον διά τοῦ τριακόσια, καί τό ἄῤῤητον μυστήριον τῆς θείας τοῦ Λόγου σαρκώσεως διά τούς δέκα· καί τόν τέλειον τῆς κατ᾿ ἀρετήν παγίας ἕξεως τρόπον διά τοῦ ὀκτώ· ἅπερ οἰκογενεῖς προσηγόρευσεν ὁ λόγος, ὡς τῆς καρδίας ὄντα τοῦ κτησαμένου θεῖα κατά χάριν γεννήματα. 21. Ὁ ἑκατόν ἀριθμός, τῆς θείας τῶν ἐντολῶν δεκάδος ἐστί δεκαπλασιασμός· πασῶν γάρ ἐστι καθ᾿ ἑκάστην ἐνεργουμένην δι᾿ ἀλλήλων τελεία περίληψις. Ἡ δέ δι᾿ ἀλλήλων τῶν θείων ἐντολῶν καθ᾿ ἑκάστην ἐνεργουμένη περίληψίς ἐστιν, ἡ παντελής καί ὁλόκληρος ἀρετή. Ἀρετή δέ τελεία ἐστίν ἡ σοφία. Σοφία δέ ἐστιν ἄπταιστος γνῶσις τῆς ἀληθείας. Ὁ τοίνυν ἀπταίστως γνοὺς τήν ἀλήθειαν ἑκατονταετής γέγονε κατά τόν μέγαν Ἀβραάμ, κατανοῶν καί αὐτός τό ἑαυτοῦ σῶμα νενεκρωμένον· τουτέστιν, ἀπογενομένην ὁρᾷ τήν κατ᾿ αἴσθησιν ζωήν, καί γεννᾷ τήν ἐν Πνεύματι ζῶσαν χαράν. Τοῦτο γάρ Ἰσαάκ ἑρμηνεύεται. Προνοίας οὖν ἐστι μή μόνον φυλάξαι κατά τὸν ἑαυτῆς λόγον τήν φύσιν, ἀλλά καί ποιῆσαι θείαν, ταῖς ἀρεταῖς τελείως ποιωθεῖσαν τήν γνώμην κατά τήν ἐπίκτητον σοφίαν, μεθ᾿ ἧς ἡ φύσις θεωρουμένη, τόν τριακόσια πέφυκεν ἀποτελεῖν ἀριθμόν. 22.","english":"20. The letter Tau is a type of the cross, preserving in its shape the imprint of the cross. And the Iota, as an acrostic of Jesus, signifies the fearful name. And the Eta, as also itself an acrostic, indicates the most steadfast character of virtue; which things, mystically transposing according to number, Abraham the patriarch went out boldly against the opposing powers, as having three hundred and eighteen born in his house; that is, the word that circumscribes the whole of theology through the three hundred, and the ineffable mystery of the divine incarnation of the Word through the ten; and the perfect mode of the steadfast habit according to virtue through the eight; which things the word called those born in the house, as being of the heart of the one who possesses divine offspring by grace. 21. The number one hundred is the tenfold multiplication of the divine decade of the commandments; for it is the perfect comprehension of all of them, each one being enacted through the others. And the comprehension of the divine commandments, each one enacted through the others, is the complete and whole virtue. And perfect virtue is wisdom. And wisdom is the unerring knowledge of the truth. Therefore the one who has unerringly known the truth has become a hundred years old according to the great Abraham, himself also considering his own body as dead; that is, he sees the life according to sense as departed, and begets the joy that lives in the Spirit. For this is what Isaac means. It is therefore a work of providence not only to preserve nature according to its own principle, but also to make the judgment divine, perfectly qualified by the virtues according to the acquired wisdom, with which nature, when contemplated, is naturally able to produce the number three hundred. 22.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":326,"ref":"p326","source":"Ὁ ἕξ ἀριθμός τήν τελείαν ἔχει τοῦ εἶναι τῶν ὄντων δήλωσιν. Ὁ δέ δέκα τήν τοῦ εὖ εἶναι σημαίνει τῶν ὄντων σύστασιν. Δεκαπλασιάσας οὖν τόν ἕξ, ἤ ἑξαπλασιάσας τόν δέκα τις, ποιεῖ τόν ἑξήκοντα, δηλοῦντα τήν κατ᾿ ἐνέργειαν τοῦ εὖ εἶναι τῶν ὄντων κατάστασιν.\n\n23. Τῆς ἀπαθείας, φησίν, ἥν τό ἕβδομον ἔτος δηλοῖ, παραγενομένης, πρός τήν τῶν συγγενῶν ἐπανέρχονται θεωρίαν, ὅ τε λόγος καί ἡ διάνοια, λαβόντες ἐλευθερίαν, τῆς ἐπί τοῖς σωματικοῖς τρόποις τῶν ἀρετῶν ὑπουργίας. 24. Ἀνάρχου βασιλείας ἐστίν εἰκών ἡ τοῦ νοῦ περί τήν ἀληθῆ γνῶσιν ἀτρεψία καί ἡ τῆς αἰσθήσεως περί τήν ἀρετήν ἀφθαρσία, τῆς ψυχῆς καί τοῦ σώματος κατά τήν ἐν πνεύματι πρός τόν νοῦν τῆς αἰσθήσεως μεταποίησιν μόνῳ τῷ θείῳ νόμῳ τοῦ πνεύματος ἀλλήλοις συνδεδεμένων, καθ' ὅν τήν ἀεικίνητον τοῦ λόγου καί ζῶσαν διαπαντός ἔχουσι διϊκνουμένην ἐνέργειαν, ἐν ᾗ πᾶσα παντελῶς ἄπεστι πρός τό θεῖον ἀπέμφασις.\n\n25. Ἐνεργουμένην ἐπιθυμίαν φασίν εἶναι τήν ἡδονήν, εἴπερ παρόν ἀγαθόν κατά τόν αὐτῆς ἐστιν ὁρισμόν. Ἀνενέργητον δέ ἡδονήν τήν ἐπιθυμίαν, εἴπερ μέλλον ἀγαθόν κατά τόν αὐτῆς ἐστιν ὁρισμόν. Τόν δέ θυμόν, μανίας μελετωμένης κίνησιν· καί τήν μανίαν θυμόν ἐνεργούμενον. Ὁ γοῦν ταύτας συνυποτάξας τῷ λόγῳ τάς δυνάμεις, εὑρήσει τήν μέν ἐπιθυμίαν αὐτῷ γινομένην ἡδονήν κατά τήν ἐν χάριτι πρός τό θεῖον τῆς ψυχῆς ἄχραντον συμπλοκήν· τόν δέ θυμόν, ζέσιν ἀκήρατον τῆς περί τό θεῖον ἡδονῆς φρουρητικήν, καί σώφρονα μανίαν, τῆς κατά τήν ἔφεσιν τῆς ψυχῆς περί τό θεῖον θελκτικῆς δυνάμεως ἀπό τῶν ὄντων τελείως ἐκστατικήν.","english":"The number six has the perfect declaration of the being of beings. And the number ten signifies the constitution of the well-being of beings. So, if one multiplies six tenfold, or multiplies ten sixfold, one makes sixty, which declares the state according to activity of the well-being of beings.\n\n23. When impassibility, he says, which the seventh year indicates, has arrived, both the reason and the thought return to the contemplation of their kindred, having received freedom from the service of the virtues that pertains to bodily modes. 24. An image of the kingdom without beginning is the mind's immutability concerning true knowledge and the senses' incorruptibility concerning virtue, when soul and body, according to the transformation of the senses toward the mind in the Spirit, are bound to each other by the divine law of the Spirit alone, according to which they have the ever-moving and living activity of the reason penetrating through all things at all times, in which every completely unseemly likeness to the divine is absent.\n\n25. They say that pleasure is desire in activity, if indeed it is a present good according to its own definition. And that desire is pleasure not in activity, if indeed it is a future good according to its own definition. And they call anger the motion of madness being practiced; and madness, anger in activity. So then, whoever subordinates these powers to the reason will find that desire becomes for him pleasure according to the undefiled union of the soul with the divine in grace; and anger, a pure boiling, guarding the pleasure that is around the divine, and a temperate madness, wholly ecstatic from beings of the soul's attractive power toward the divine in its longing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":327,"ref":"p327","source":"Οὐκοῦν ἕως ἐν ἡμῖν ὁ κόσμος ζῇ κατά τήν πρός τά ὑλικά τῆς ψυχῆς ἑκούσιον σχέσιν, οὐ δεῖ ταύταις παρέχειν ἐλευθερίαν ταῖς δυνάμεσι· μήπως μιγεῖσαι τοῖς αἰσθητοῖς ὡς ὁμοφύλοις, πολεμήσωσι τήν ψυχήν, καί λάβωσιν αὐτήν δορυάλωτον γεγενημένην τοῖς πάθεσιν, ὡς πάλαι τήν Ἱερουσαλήμ οἱ Βαβυλώνιοι. Τόν γάρ αἰῶνα, καθ᾿ ὅν τούς ἀλλοφύλους παῖδας ὁ νόμος δουλεύειν ἐκέλευσε, τήν πρός τόν κόσμον τοῦτον, ἤγουν τήν παροῦσαν ζωήν γνωμικήν τῆς ψυχῆς ἐσήμανε σχέσιν ὁ λόγος, διά τῶν ἱστορουμένων παραδεικνύς τά νοούμενα.\n\n26. Ὁ ἑπτακισχίλια ἀριθμός ἐπαινετῶς ἐνταῦθα κείμενος, τήν χρονικήν καί παροῦσαν ζωήν ἀρετῇ καί λόγῳ σημαίνει κεκοσμημένην. Εἰ γάρ γραπτόν καί φυσικόν νόμον ὁ χίλια ἀριθμός, κατά τήν ἀποδοθεῖσαν ἐν ταῖς μυριάσιν ἔννοιαν, περί τόν βίον ἀλλήλοις σημαίνει τοῦ φιλοθέου συμπρέποντας, δῆλον ἐντεῦθεν ὡς ὁ ἑπτακισχίλια πᾶσαν τούτοις φρουρουμένην τήν ὑπό χρόνου δηλοῖ τοῦ φιλοθέου ζωήν∙ ὁ δέ τριακόσια, τήν ἐπί τό εἶναι κατά φύσιν, καί εὖ εἶναι κατά χάριν τῶν προνοουμένων δηλοῖ πρόνοιαν. Ὁ δέ ἑπτά, τήν ἐν τοῖς τρόποις ἀπάθειαν. Ὁ τοίνυν διά τῶν κατά φύσιν οἰκείων δυνάμεων ἀπαθῆ, καθώς ἡ πρόνοια βούλεται, διατηρήσας τήν οἰκείαν ζωήν, παῖδας ἔχων καί παιδίσκας ἑπτακισχιλίους τριακοσίους ἑπτά, τήν τῶν παθῶν ἐξέρχεται σύγχυσιν. 27. Τέλος λέγει, καί τήν ἐνταῦθα κατά τήν πρᾶξιν ἀπάθειαν, καί τήν ἐκεῖσε κατά χάριν ἐκθέωσιν.","english":"So then, as long as the world lives in us according to the soul's voluntary attachment to material things, we must not give freedom to these powers, lest, mingling with sensible things as though of the same kind, they make war on the soul and take it captive, having become a slave to the passions, as Jerusalem once was to the Babylonians. For the age in which the law commanded the foreign children to serve signifies the soul's disposition of will toward this world, that is, the present life; the passage, through the things recorded, sets forth the things understood.\n\n26. The number seven thousand, placed here as a thing praiseworthy, signifies the temporal and present life adorned with virtue and reason. For if the number one thousand, according to the meaning given in the myriads, signifies the written and natural law agreeing with one another in the life of the God-lover, it is clear from this that the seven thousand signifies the whole life of the God-lover, guarded by these things, which is under time; and the three hundred signifies the providence over those who are provided for, unto their being according to nature and their well-being according to grace. And the seven signifies freedom from passion in one's ways. Therefore, he who has preserved his own life free from passion through his own natural powers, as providence wills, having seven thousand three hundred and seven male and female servants, departs from the confusion of the passions. 27. He calls this the end: both the freedom from passion here in practice, and the deification there according to grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":328,"ref":"p328","source":"28. Ψάλτας λέγει, τούς κατά τήν πρᾶξιν τόν βίον ἔχοντας κράζοντα τοῦ Θεοῦ τά θελήματα.\n\n29. Ψαλτῳδούς εἶναί φησι, τούς οὐ μόνον ποιητάς τῶν θείων θελημάτων, ἀλλά καί τῶν ἐν αὐτοῖς μυστηρίων ἄλλοις γινομένους ἐξηγητάς. 30. Ὁ ὀκτώ ἀριθμός, καί στάσιν ἔχει καί κίνησιν· στάσιν μέν καθ᾿ ἑαυτόν θεωρούμενος (πᾶς γάρ ἄρτιος ἀριθμός ἀκίνητος, κέντρον οὐκ ἔχων), κίνησιν δέ, τῷ πρό αὐτοῦ, ἤ τῷ μετ᾿ αὐτόν συντιθέμενος· ποιεῖ γάρ περιττόν ἀριθμόν. Πᾶς γάρ περιττός καθ᾿ ἑαυτόν κινητός, κατά τήν τῶν ἄκρων αὐτοῦ πρός τό μέσον ἴσην ἀπόστασιν. Ὅπερ οὖν ποιεῖ ἐν τοῖς ὑπό δέκα ἀριθμοῖς ὁ ὀκτώ, τοῦτο ποιεῖ καί ὁ ὀγδοήκοντα ἐν τοῖς ὑπό τήν ἑκατοντάδα ἀριθμοῖς· ὡσαύτως δέ καί ὁ ὀκτακόσια ἐν τοῖς ὑπό χιλιάδα ταττόμενος ἀριθμοῖς. Καθ᾿ ἑαυτόν οὖν θεωρούμενος στάσιν ἔχει, περιγράφων τοῦ πρό αὐτοῦ περιττοῦ ὄντος τήν κίνησιν. Ὁ γάρ ἑπτά καί ὁ ἑβδομήκοντα καί ὁ ἑπτακόσια, χρονικῆς ἐμφαντικοί τυγχάνουσιν ἰδιότητος. Οὐκοῦν ἐπειδή τῶν ὑπό χρόνον καί γένεσιν ἔχει μᾶλλον ἡ αἴσθησις τήν κατάληψιν, λείπεται τήν τῶν αἰωνίων καί νοητῶν τόν τελειούμενον νοῦν ἄπταιστον ὑποδέχεσθαι γνῶσιν ἤγουν ἐπιστήμην· τήν γάρ ἐπιστήμην ἄπταιστον ὁρίζονται τοῦ ὑποκειμένου γνῶσιν.","english":"28. He calls \"psalts\" those who live their life in practice, crying out the will of God.\n\n29. He says that \"psalm-singers\" are those who are not only doers of the divine wills but also become interpreters to others of the mysteries within them. 30. The number eight has both rest and motion: rest, when considered by itself (for every even number is motionless, having no center), and motion, when combined with the number before it or after it; for it produces an odd number. For every odd number is movable by itself, according to the equal distance of its extremes from the middle. What, then, the eight does among the numbers below ten, the eighty also does among the numbers below a hundred; and likewise the eight hundred, ranked among the numbers below a thousand. Considered by itself, then, it has rest, circumscribing the motion of the odd number before it. For seven and seventy and seven hundred are expressive of a temporal property. Since, therefore, perception has the grasp of things under time and generation rather, it remains for the perfected intellect to receive the faultless knowledge—that is, science—of eternal and intelligible things; for they define science as the faultless knowledge of its subject.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":329,"ref":"p329","source":"Ὁ δέ πεντήκοντα ἀριθμός, μονάδα φέρων περιττήν μετά τόν εἰς ἑαυτήν τῆς ἑβδομάδος ἑπταπλασιασμόν, τό πέρας δηλοῖ τῆς τῶν ἀρετῶν ἐν τοῖς ἀξίοις ποιήσεως. Οὐ γάρ ἔτι κινεῖται περί τήν τῶν ἀρετῶν ποίησιν, ὁ τό κατά φύσιν φθάσας ἀγαθόν, καί ἐν αὐτῷ τήν στάσιν λαβών· ἀρχή γάρ καί τέλος πάσης κινήσεως ἡ μονάς. Ὁ δέ πέντε ἀριθμός, τήν ἐπί τούτοις ἐπιστήμην δηλοῖ· περιέχει γάρ νοητῶν τε καί λογικῶν, αἰσθητικῶν τε καί ζώντων καί ὄντων τούς λόγους· οὕς μόνη περιγράφειν ἡ θεία πέφυκε σοφία, ἥν ἄπταιστον ἐπιστήμην τῆς ἀληθείας ὁρίζονται. 31. Καμήλους Μαδιάν φησιν, ὡς μέν ἐκκρίσεως ἑρμηνευομένης, τάς τῶν γινομένων καί ἀπογινομένων ἀληθεῖς θεωρίας· ὡς δέ πηλοῦ αἱματώδους, τούς κατά ταύτην τήν παροδικήν καί ἄστατον ζωήν τῆς προνοίας νενόηκε λόγους· ὡς δέ ἱδρώτων ἀνθρωπίνων καί μητρός, τούς ἐπί τῇ παρούσῃ ζωῇ τῆς θείας κρίσεως λόγους, οὕς συνάγουσιν, οἵ τε κατά διάνοιαν λογισμοί, καί ἡ κατ᾿ αἴσθησιν φαντασία τῶν ὁρατῶν· ἐξ ὧν, λογισμῶν φημι καί φαντασίας, ἡ τῶν ὄντων ἀληθής συνάγεται δόξα, τῆς ἐπ᾿ αἰσθήσεσι διανοίας ὑπάρχουσα καρπός. Ἀνθρωπίνους οὖν καί μητρός λέγει ἱδρῶτας, τούς μετά πόνου προβληθέντας τῆς διανοίας λογισμούς, καί τάς φαντασίας, τῆς μητρός δίκην ἡμᾶς τιθηνούσης αἰσθήσεως. Κάμηλοι δέ Γεφάρ, τουτέστι τῆς κτήσεως τοῦ νώτου· νῶτος δέ ἐστι, τῆς ψυχῆς ἡ σάρξ, ὡς διά τήν ψυχήν γινομένη. Ἐάν οὖν κτησώμεθα τήν σάρκα καλῶς, ἔχομεν αὐτήν δουλεύουσαν τῇ ψυχῇ πρός γένεσιν ἀρετῶν, καί μόνους κατανοοῦμεν αὐτῆς τούς ἐφ᾿ οἷς γέγονε θείους λόγους· μεθ᾿ ὧν καί τούς τῶν ὁρατῶν ὡς καμήλους","english":"The number fifty, bearing an odd unit after the sevenfold multiplication of the week upon itself, signifies the completion of the practice of the virtues in those who are worthy. For he who has attained the good according to nature and taken his stand in it is no longer moved concerning the practice of the virtues; for the unit is the beginning and end of all movement. And the number five signifies the knowledge that comes after these things; for it contains the principles of things intelligible and rational, of things perceptible and living and existent—principles which divine wisdom alone is by nature able to encompass, which they define as the unerring knowledge of the truth. 31. He calls the camels of Midian, on the one hand, since \"choice\" is the meaning, the true contemplations of things that come to be and pass away; on the other hand, since it means \"bloody clay,\" he has understood by them the principles of providence concerning this transient and unstable life; and on the other hand, since it means \"human sweats\" and \"mother,\" the principles of the divine judgment concerning the present life, which both the reasonings of the mind and the sensory imagination of visible things gather together; from which—I mean from reasonings and imagination—the true opinion of existing things is gathered, being the fruit of the mind directed upon sensory things. He calls them human sweats and of the mother, then: the reasonings of the mind brought forth with toil, and the imaginations, sense nursing us like a mother. And the camels of Gephar, that is, of the possession of the back; and the back is, of the soul, the flesh, since it comes to be for the sake of the soul. If, then, we possess the flesh well, we have it serving the soul for the generation of virtues, and we contemplate in it only the divine principles for the sake of which it came to be; together with which also the principles of visible things, as camels—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":330,"ref":"p330","source":"Μαδιάμ ἀθροίσαντες λόγους, καλύπτομεν τήν ἡμετέραν Ἱερουσαλήμ, τήν ψυχήν, περιβάλλοντες τοῖς θείοις τῶν ὄντων θεωρήμασι, καί ἀθέατον αὐτήν ποιοῦντες τοῖς πάθεσι καί ἀνάλωτον.\n\n32. Ὁ τετρακόσια ἀριθμός τήν τοῦ σωματικοῦ κόσμου φύσιν δηλοῖ. Τέσσαρα γάρ αὐτήν στοιχεῖα συμπληροῦσιν. Ὁ δέ τριακονταπέντε, τήν κατά χρόνον τῶν ἐναρέτων σύν λόγῳ σημαίνει κίνησιν. Ὁ γάρ ἑπτά πεντάκις εἰς ἑαυτόν συντεθείς, τόν τριακονταπέντε ποιεῖ ἀριθμόν. Ἔστιν οὖν ὁ ἑπτά κινήσεως χρονικῆς· ὁ δέ πέντε, λογικῆς ἐπιστήμης σημαντικός. Συνάψας οὖν τόν τετρακόσια καί τριάκοντα καί πέντε, τήν κατά φύσιν καί χρόνον τῶν ἐν αὐτοῖς ζώντων θείων ἀνδρῶν λογικήν ἐπιστήμην ἐδήλωσας.\n\n33. Συμφωνεῖ τοῖς ἀριθμοῖς τά ἀριθμούμενα. Ὁ ἵππος περί τόν δρόμον ταχύς, τό ἀεικίνητον καί ἀνωφερές στοιχεῖον ἔχων ἐν τοῖς ποσίν· ὁ χρόνος περί τήν κίνησιν ὀξύς, ἀδιάστατον τήν οἰκείαν ποιούμενος φθοράν, ἡ πρᾶξις τῶν ἀριθμουμένων δραστική· κυκλικός γάρ αὐτήν ἀριθμός ποιεῖται κατάδηλον. Ὁ γάρ ἕξ ὑφ᾿ ἑαυτόν ἑξάκις συντεθείς, ἑαυτόν γεννᾷ ἑξαπλάσιον. Οὐκοῦν τό ταχύ καί ἰξύ καί δραστικόν τῆς κατ᾿ ἀρετήν ἕξεως, μυστικῶς δηλουμένων θείων ἀνδρῶν, διά τῶν ἵππων καί τοῦ αὐτῶν ἀριθμοῦ δεδήλωκεν ὁ λόγος τοῦ πνεύματος. 34.","english":"Having gathered the words of Madiam, we cover our Jerusalem, the soul, clothing it with the divine contemplations of beings and making it unseen and unconquerable by the passions.\n\n32. The number four hundred indicates the nature of the bodily world. For four elements complete it. And thirty-five signifies the movement of the virtuous in time, together with reason. For seven taken five times into itself makes the number thirty-five. So seven is of temporal movement; and five is significant of rational knowledge. Having joined therefore four hundred and thirty and five, you have indicated the rational knowledge, according to nature and time, of the divine men living in them.\n\n33. The things numbered agree with the numbers. The horse is swift in its course, having in its feet the ever-moving and upward-tending element; time is sharp in movement, making its own destruction without interval; the action of those numbered is effective; for a cyclical number makes it manifest. For six taken six times under itself begets itself sixfold. Therefore the swift and the straight and the effective of the disposition according to virtue, of divine men mystically indicated, the word of the Spirit has made clear through the horses and their number. 34.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":331,"ref":"p331","source":"Ὁ πρόληψιν περί ἑαυτοῦ γνώσεως, φησίν, τοῖς θεωμένοις διδούς κατά μόνην τήν προφοράν ὧν σεσύληκε λόγων, τάς τῶν ἀσυνέτων ἀκοάς ὡς Ἀβεσαλώμ παραπείθων, καί τῇ συνουσίᾳ τυραννικῶς τάς καλάς τοῦ διδάξαντος θεοφιλεῖς ὥσπερ γυναῖκας, εἰς ἀκοάς ἀμύστους μιαίνων θεωρίας κατά τήν Ἀχιτόφελ συμβουλήν, ὅπερ ἐστίν ἑρμηνευόμενον ἀδελφός κονιάζων· τουτέστιν ἀδελφός δόλῳ φιλιάζων, ἐλέγχεται δοξομανῶν, ὑπό τήν χεῖρα πίπτων τῶν παίδων Δαβίδ, ἐν τῷ πλάτει τῆς τῶν φυσικῶν θεωρημάτων ποικιλίας, τῷ κρείττονι μετά τῆς οἰκείας αὐθαδείας παραταττόμενος. Δείκνυται γάρ μήτε γῆς ἐπιβαίνων, ὡς ἤθους ἀρετῆς πῆξιν οὐκ ἔχων· μήτε μήν οὐρανοῦ παντελῶς ἐπιλαβόμενος, ὡς τῆς ἀληθῶς ὑψηλῆς κατά τήν γνῶσιν ἕξεως οὐδ᾿ ὅλως ἁψάμενος· καί θνήσκει τρία βέλη κατά τῆς καρδίας δεχόμενος, τήν τε τῆς εἰς τόν διδάξαντα παρανομίας φημί μνήμην, καί τήν ἐπί τῇ οἰήσει τῆς οὐκ οὔσης γνώσεως αἰσχύνην· καί τήν ἐπί τούτοις ἄφυκτον τῆς μελλούσης κρίσεως ἐκδοχήν. Ταύταις γάρ φωραθείς ὁ κενόδοξος ταῖς ἀκίσι, θνήσκει βαλλόμενος, ὅν προλαμβάνει τόν δι᾿ ἀγχόνης, ὡς δίκαιον ἦν, ἀποφερόμενος θάνατον, ὁ κακός σύμβουλος Ἀχιτόφελ, διδάσκων πατράσιν ἐπανίστασθαι παῖδας, καί τήν κακήν βουλήν διασκεδαζομένην ὁρῶν. Οὐ φέρει γάρ ἔτι ζῇν, τῆς τε πρός Δαβίδ ψεκτῆς φιλίας ἄρας τό πέπλον, καί τόν δοξομανῆ καί ψευδώνυμον γνωστικόν, ἔχοντα τοῦ λόγου τό κράτος ἀποδεῖξαι μή δυνηθείς. 35. Γαλαάδ, ὡς μέν μετοικία πένθους ἑρμηνευομένη, φησίν, τήν τῆς μετανοίας δηλοῖ κακοπάθειαν·","english":"He who gives, it says, to those who contemplate a preconception of knowledge about himself merely by the utterance of the words he has plundered, persuading the ears of the unintelligent as Absalom did, and who tyrannically, by his intercourse, defiles the good and God-loving women of his teacher—that is, their ears—with uninitiated hearings of contemplation, according to the counsel of Ahithophel, which is interpreted as \"a brother plastering\"—that is, a brother befriending by deceit—is convicted of vainglory, falling under the hand of the children of David, in the breadth of the variety of natural contemplations, arrayed against the stronger with his own self-will. For he is shown neither treading upon the earth, as having no firm foundation of moral virtue, nor yet wholly attaining to heaven, as not at all touching the truly lofty habit of knowledge; and he dies, receiving three arrows in his heart—I mean the memory of his lawlessness against his teacher, the shame over his conceit of knowledge that is not, and, besides these, the inescapable expectation of the coming judgment. For the vainglorious man, detected by these shafts, dies as he is struck, whom the evil counselor Ahithophel precedes, carried off—as was just—by the death that comes through hanging, teaching children to rise up against fathers, and seeing his evil counsel scattered. For he can no longer bear to live, having lifted off the cloak of his blameworthy friendship toward David, and having been unable to demonstrate that the vainglorious and falsely named gnostic possesses the power of reason. 35. Gilead, interpreted as a migration of mourning, he says, signifies the hardship of repentance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":332,"ref":"p332","source":"ὡς δέ μετοικία μαρτυρίας, τόν ἐπί τοῖς πλημμεληθεῖσιν ἔλεγχον σημαίνει τῆς συνειδήσεως· ὡς δι' ἀποκάλυψις αὐτῶν, τήν κατ᾿ εἶδος τυποῖ τῶν ἁμαρτηθέντων ἐξαγόρευσιν. Ταύτην ὑπελθών τήν κατάστασιν, ὁ τήν οἴησιν ἐπί τινι καλῷ διώκουσαν ἔχων νοῦς, τήν ἐξ αὐτοῦ κατά τήν πρός τήν ἀλλόφυλον αἴσθησιν ἕνωσιν γεννηθεῖσαν οἴησιν ἀποκτέννει· καί πάλιν πρός τήν Ἰουδαίαν καί τήν Ἱερουσαλήμ καί τήν σκηνήν ἐπανέρχεται· λέγω δέ, τήν ἐξομολόγησιν τῶν ἐπ᾿ αὐτῷ θείων οἰκτιρμῶν· καί τήν ἐπ᾿ ἀρεταῖς τελείαν ἀπάθειαν· καί τήν εἰρηνικήν ἐν πνεύματι θεωρίαν τῶν ὄντων· καί τήν ἐπ᾿ αὐταῖς, οἷα δή θείαν σκηνήν μυστικήν θεολογίαν· ἐν ᾗ μυστικῶς τά παντελῶς τοῖς ἄλλοις ἀθέατα περικαλύπτεται κάλλη.\n\n36. Ὁ ὀκτώ εἷς ὤν τῶν ἐντός δεκάδος ἀριθμῶν· καί ὁ ὀγδοήκοντα, τῶν ἐντός ἑκατοντάδος· καί ὁ ὀκτακόσια, τῶν ἐντός χιλιάδος· καί ὁ ὀκτακισχίλια, τῶν ἐντός μυριάδος, ἀκινησίαν καθ᾿ ἑαυτούς θεωρούμενοι δηλοῦσι, κατά μέντοι τήν ἄνεσιν τοῦ","english":"As a migration of testimony, it signifies the conscience's conviction concerning the things that have been done amiss; as a revelation of them, it typifies the declaration of sins committed according to their kind. Having entered into this state, the mind that has the conceit pursuing some good thing puts to death the conceit born of it through union with the foreign perception; and again it returns to Judea and Jerusalem and the tabernacle—I mean the confession of the divine mercies shown toward it, and the perfect impassibility in virtues, and the peaceful contemplation in the Spirit of things that exist, and, as it were, a divine tabernacle, the mystical theology concerning them, in which the beauties wholly invisible to others are mystically veiled.\n\n36. The eight, being one of the numbers within the decade; and the eighty, of those within the hundred; and the eight hundred, of those within the thousand; and the eight thousand, of those within the ten thousand, when considered in themselves, signify immobility, but according to the remission of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":333,"ref":"p333","source":"ποσοῦ καί τήν ἐπίτασιν. Οὐκοῦν ἐπαινετῶς τῇ Γραφῇ κείμενοι, τήν πρός τά πάθη τελείαν ἀκινησίαν δηλοῦσι· τουτέστι, παθῶν ἀπογένεσιν. Τοῦτο δέ τήν τοῦ μέλλοντος αἰῶνος χαρακτηρίζει κατάστασιν, ἐν ᾧ παθῶν γένεσις οὐκ ἔστιν. Ὁ δέ τεσσαράκοντα, τῶν αἰσθητῶν εἰκόνα φέρει· καί ὁ πέντε, τῶν αἰσθήσεων· αἷς κατ᾿ ἐπιστήμην φυσικήν ὁ αἰσθητός ὑποπέπτωκε κόσμος. Εἰκότως οὖν τήν περί κακίαν ἄγονον ἕξιν, καί τήν πρός τά αἰσθητά κατά τήν πρός αὐτά τῶν αἰσθήσεων σχέσιν τελείαν τῶν θείων ἀνδρῶν ἀποδιάθεσιν ὁ παρών ἀριθμός δηλοῖ. 37. Σφαιρικόν τόν πέντε φησίν ἀριθμόν, ὡς κυκλικόν καί εἰς ἑαυτόν κατά πᾶσαν αὐτοῦ πρός πάντα περιττόν ἀριθμόν γινομένην σύνθεσιν, ἀποκαθιστάμενον. Ἑκάστῳ γάρ περιττῷ τόν πέντε πενταπλασίως συνθείς, εἰς τόν πέντε λήγοντα τόν συναγόμενον εὑρήσεις ἀριθμόν. Οἷον πεντάει τρεῖς, δεκαπέντε· πεντάει πέντε, εἰκοσιπέντε· πεντάει ἑπτά, τριακονταπέντε· πεντάει ἐννέα, τεσσαρακονταπέντε. Οὕτως οὖν ἐπ᾿ ἄπειρον προϊών, εὑρήσεις ἑκάστῳ περιττῷ ἀριθμῷ συντιθέμενον πεντάκις τόν πέντε, καί πεντηκοντάκις τόν πεντήκοντα· καί πεντακοσιοντάκις τόν πεντακόσια· καί πεντακισχιλιοντάκις τόν πεντακισχίλια, πρός ἑαυτόν κατά τόν συναγόμενον ἀριθμόν ἀποκαθιστάμενον ὅπερ κυκλικῆς ἴδιον καί σφαιρικῆς ὑπάρχει κινήσεως. Εἰκότως οὖν σφαιρικόν τε καί κυκλικόν οἱ τά τοιαῦτα σοφοί τόν πέντε κεκλήκασιν ἀριθμόν· ὡς μηδέποτε παντελῶς ἑαυτοῦ κατά τήν πρός τούς λεγομένους περιττούς ἀριθμούς σύνθεσιν ἐξιστάμενον.","english":"how much, and also the intensity. Therefore, when they are set down in Scripture in a praiseworthy manner, they signify complete motionlessness in relation to the passions—that is, the cessation of passions. And this characterizes the state of the age to come, in which there is no genesis of passions. And the forty bears the image of things perceptible, and the five of the senses, by which the perceptible world has been subjected to natural knowledge. Reasonably, then, this present number signifies the barren habit in relation to vice, and the complete disengagement of these divine men from perceptible things according to the relation of the senses to them. 37. He says that the number five is spherical, as being circular and returning to itself in every composition of it with every odd number. For if you add five five times to each odd number, you will find the sum ending in five. For example, five times three is fifteen; five times five is twenty-five; five times seven is thirty-five; five times nine is forty-five. Proceeding thus without limit, you will find that five, added five times to each odd number, and fifty to fifty, and five hundred to five hundred, and five thousand to five thousand, returns to itself according to the sum—which is the property of circular and spherical motion. Reasonably, then, those who are wise in such matters have called the number five spherical and circular, as never entirely departing from itself in its composition with the so-called odd numbers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":334,"ref":"p334","source":"Σημαίνει δέ καί τήν γενικήν ἐπιστήμην, τήν μηδαμῶς τῇ περί τό πᾶν ἀλήκτῳ κινήσει κατά τήν γνῶσιν ἑαυτῆς ἐξισταμένην, καί πάντα τῇ δυνάμει τοῦ λόγου περιλαμβάνουσαν. 38. Ἐλπίδι κολάσεως παθῶν ἀπαλλάσσουσα, φόβον ἡ σοφία ποιεῖ· τῆ δέ τῶν ἀρετῶν ἐπικτήσει τόν νοῦν ἐθίζουσα, βλέπειν τά μέλλοντα πόθον ἐργάζεται. 39. Ἡ σοφία φόβος ἐστίν, κατά τήν ἀποφυγήν γινομένη στέρησις, τοῖς οὐκ ὀρεγομένοις αὐτῆς· καί πόθος ἐστίν, ἕξις ἀπολαυστικῆς ἐνεργείας εὑρισκομένη, τοῖς ἀγαπῶσιν αὐτήν.\n\nΝ (56). ΠΕΡΙ ΤΩΝ ΕΛΗΛΥΘΟΤΩΝ ΕΧΘΡΩΝ ΙΟΥΔΑ ΚΑΙ ΒΕΝΙΑΜΙΝ. ( 56. ΕΡΩΤΗΣΙΣ Ν ' Πάλιν γέγραπται ἐν τῷ δευτέρῳ Ἔσδρα· Καὶ ἀκούσαντες οἱ ἐχθροὶ τῆς φυλῆς Ἰούδα καὶ Βενιαμὶν ἐληλύθασιν ἐπιγνῶναι τίς ἡ φωνὴ τῶν σαλπίγγων καὶ ἐπέγνωσαν ὅτι οἱ ἐκ τῆς αἰχμαλωσίας οἰκοδομοῦσι τὸν ναὸν τῷ Κυρίῳ Θεῷ Ἰσραήλ, καί, προσελθόντες τῷ Ζοροβάβελ καὶ τῷ Ἰησοῦ καὶ τοῖς ἡγουμένοις τῶν πατριῶν, λέγουσιν αὐτοῖς· Συνοικοδομήσωμεν ὑμῖν, ὁμοίως γὰρ ὑμῖν ἀκούομεν τοῦ Κυρίου ὑμῶν καὶ αὐτῷ ἐπιθύομεν ἀφ᾽ ἡμερῶν Ἀσβακαφὰθ βασιλέως Ἀσσυρίων, ὃς μετήγαγεν ἡμᾶς ἐνταῦθα. Καὶ εἶπεν αὐτοῖς Ζοροβάβελ καὶ Ἰησοῦς καὶ οἱ ἡγούμενοι τῶν πατριῶν τοῦ Ἰσραήλ· Οὐχ ἡμῖν καὶ ὑμῖν τοῦ οἰκοδομῆσαι τὸν οἶκον Κυρίῳ Θεῷ ἡμῶν· ἡμεῖς γὰρ μόνοι οἰκοδομήσομεν τῷ Κυρίῳ τοῦ Ἰσραήλ. Τί ἄρα σημαίνει ταῦτα, καὶ μάλιστα ὁ φθόνος, δι᾽ ὃν οὐκ ἠθέλησαν συνοικοδομῆσαι αὐτοῖς τοὺς τῷ αὐτῷ θρησκεύοντας Θεῷ;","english":"It also signifies general knowledge, which in no way departs from its own knowledge through the ceaseless motion concerning the universe, and which comprehends all things by the power of the word. 38. By hope of punishment, wisdom frees from passions and produces fear; and by accustoming the mind through the acquisition of virtues, it creates a longing to see things to come. 39. Wisdom is fear, becoming a deprivation through avoidance for those who do not strive for it; and it is longing, found as a habit of enjoyable activity for those who love it.\n\nN (56). CONCERNING THE ENEMIES OF JUDAH AND BENJAMIN WHO HAD COME. (56. QUESTION 50. Again it is written in the second Ezra: And the enemies of the tribe of Judah and Benjamin, having heard, came to know what the sound of the trumpets was, and they recognized that those from the captivity were building the temple to the Lord God of Israel, and, having come to Zerubbabel and Jesus and the leaders of the fathers, they say to them: Let us build together with you, for we hear your Lord just as you do and we sacrifice to him from the days of Asbakaphath king of the Assyrians, who brought us here. And Zerubbabel and Jesus and the leaders of the fathers of Israel said to them: It is not for us and you to build the house to the Lord our God; for we alone will build to the Lord of Israel. What then does this signify, and especially the envy, on account of which those who worship the same God did not wish to build together with them?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":335,"ref":"p335","source":"Ἀπόκρισις.\n\nἸούδας ‘ἐξομολόγησις’ ἑρμηνεύεται· διττὸς δὲ τῆς φωνῆς ταύτης ὁ λόγος(1)· ὁ μὲν ἐπ᾽ εὐχαριστίᾳ τῶν δεδωρημένων ἀγαθῶν γινόμενος, ὁ δὲ ἐπ᾽ ἐλέγχῳ καὶ ἐτασμῷ τῶν κακῶς πεπραγμένων λεγόμενος. Ἐξομολόγησις γὰρ λέγεται καὶ ἡ παρὰ τῶν εὖ πεπονθότων μετ᾽ εὐχαριστίας τῶν θείων εὐεργεσιῶν ἀπαρίθμησις καὶ ἡ τῶν κακῶς πεπραγμένων παρὰ τῶν ὑπαιτίων ( ἐξαγόρευσις. Ἀμφότερα δὲ(2) ταπεινώσεως ὑπάρχει ποιητικά· ὅ τε γὰρ ἐπ᾽ ἀγαθοῖς εὐχαριστῶν ὁμοῦ καὶ ὁ ἐπ᾽\n\nἐγκλήμασιν ἐταζόμενος ταπεινοῦται, ὁ μὲν ἑαυτὸν κρίνων ἀνάξιον τῶν δοθέντων καλῶν, ὁ δὲ λαβεῖν ἄφεσιν τῶν πλημμεληθέντων δεόμενος. Βενιαμὶν δὲ ‘πένθος ἢ στεναγμὸς μητρὸς ἢ μέτρον μητρὸς ἢ υἱὸς δεξιᾶς ἢ οἰκοδομὴ λαοῦ’ κατὰ τὴν ἀκριβῆς τῆς παρ᾽ Ἑβραίοις φωνῆς ἑρμηνεύεται δύναμιν. Οὐκοῦν πᾶς ἐξομολογούμενος καθ᾽ ἕνα τῶν εἰρημένων τρόπων τῆς φυλῆς ἐστι τοῦ Ἰούδα, καὶ πᾶς ὑπὲρ ἀρετῆς πενθῶν(3) ἤ, μητρὸς δίκην, ἔχων τὴν δικαιοσύνην τὸν ἑαυτοῦ βίον τε καὶ λόγον δεξιῶς ὁρίζουσαν ἢ πολλῶν ὑπάρχων δι᾽ ἀρετῆς περιουσίαν καὶ χύσιν τῆς ἐν λόγῳ διδασκαλίας πρὸς σωτηρίαν ὁδὸς καὶ οἰκοδομὴ τῆς φυλῆς ὑπάρχει τοῦ Βενιαμίν. Τοιούτους γὰρ οἶδεν ὁ λόγος τοὺς ἐλευθερίαν λαμβάνοντας τῆς τῶν παθῶν αἰχμαλωσίας καὶ τῆς τῶν αἰσθητῶν ἐκβαίνοντας σχέσεως καὶ οἶκον τῷ Κυρίῳ, κατὰ τὴν ἕξιν τῆς ἀπαθείας γενομένους, οἰκοδομεῖν δυναμένους· οἶκον δὲ λέγω τὸν ἐξ ἀρετῶν διαφόρων καὶ λόγων κατά τε πρᾶξιν καὶ θεωρίαν οἰκοδομούμενον νοῦν εἰς κατοικητήριον Θεοῦ ἐν πνεύματι.","english":"Answer.\n\nJudas is interpreted as \"confession\"; and the meaning of this word is twofold: the one being that which occurs in thanksgiving for the good things that have been given, and the other that which is spoken for the refutation and examination of things evilly done. For \"confession\" is said both of the enumeration with thanksgiving of the divine benefactions by those who have been well treated, and of the declaration of things evilly done by those who are guilty. And both are productive of humility; for both the one giving thanks for good things and the one being examined for accusations are humbled, the one judging himself unworthy of the good things given, and the other beseeching to receive forgiveness of his transgressions. And Benjamin is interpreted, according to the exact force of the voice among the Hebrews, as \"mourning or groaning of a mother, or measure of a mother, or son of the right hand, or building of a people.\" Therefore everyone who confesses in one of the ways mentioned is of the tribe of Judas, and everyone who mourns for the sake of virtue, or who, after the manner of a mother, has righteousness rightly defining his own life and word, or who, being of many through virtue an abundance and effusion of teaching in the word unto salvation, is a way and building of the tribe of Benjamin. For the word knows such men to be those who receive freedom from the captivity of the passions and who go out from the relation of sensible things and are able to build a house for the Lord, having become according to the state of impassibility; and by \"house\" I mean the mind, built from various virtues and words in both practice and contemplation, into a dwelling place of God in the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":336,"ref":"p336","source":"Ἐχθροὶ δὲ τούτων εἰσὶ τὰ τέσσαρα ἔθνη τὰ μετοικισθέντα εἰς τὴν γῆν τοῦ Ἰσραὴλ ὑπὸ Ἀσβακαφὰθ βασιλέως Ἀσσούρ· οὖτος γὰρ πρῶτος εἰς τὴν γῆν τοῦ Ἰσραὴλ κατῴκισεν ἄνδρας Βαβυλωνίους καὶ ἄνδρας Χοὺθ καὶ ἄνδρας Αἱμὰθ καὶ τοὺς Εὐαίους. Οἱ μὲν οὖν Βαβυλώνιοι(4) τὴν ὑπερηφανίαν δηλοῦσιν, ‘συγκεχυμένη φρόνησις’ ἑρμηνευόμενοι.\n\nΧουθαῖοι(5) δὲ τὴν κενοδοξίαν, πρὸς τὴν ἄκαρπον οἴησιν ἀπὸ τῆς ἀρετῆς μεταβάλλοντες τὴν διάνοιαν ’ἔκστασις’ γὰρ καὶ τούτων ἑρμηνευόμενον τὸ ὄνομα σημαίνει.\n\n( Οἱ δὲ ἄνδρες Αἱμὰθ(6) τὴν ἀνθρωπαρέσκειαν Αἱμὰθ γὰρ ‘ὅρασις φαινομένων’ ἑρμηνεύεται, δι᾽ ἧς τὰ ἁδρότερα τῶν λημμάτων τοῖς ψευδῶς μετιοῦσι δι᾽ ἀνθρώπους τὴν ἀρετὴν ἐπινενόηται.\n\nΟἱ δὲ Εὐαῖοι(7) τὴν ἀπάτην δηλοῦσι τῆς ὑποκρίσεως· ‘ὀφιώδεις’ γὰρ ἑρμηνεύονται, κατὰ τὸν πρῶτον ὄφιν δι᾽ ἀπάτης καὶ ὑποκρίσεως φιλικῆς, ὡς τὸν Ἀδάμ, τοὺς πειθομένους ἀρετῆς ἐξοικίζοντες. Ἀσβακαφὰθ δέ, ὁ τούτους εἰς τὴν γῆν τοῦ Ἰσραὴλ μετοικίσας, ‘αἰχμαλωτεύων ὀπίσθιος’ ἑρμηνεύεται, τουτέστιν ἀφανῶς ἢ λανθανόντως, ἢ πάλιν ‘αἰχμαλωτεύων δεσμοῖς’. Οὗτος δὲ σαφῶς ἐστιν ὁ διάβολος, ὁ πάντα λανθανόντως ποιῶν πρὸς καθαίρεσιν τῆς ἀνθρωπίνης φύσεως καὶ σειραῖς ἕκαστον τῶν οἰκείων ἁμαρτιῶν διασφίγγων. Οὗτος εἰς τὴν γῆν τοῦ Ἰσραήλ, τὴν ἕξιν λέγω τῆς ἀρετῆς καὶ τῆς γνώσεως, μετῴκισε τὴν ὑπερηφανίαν καὶ τὴν κενοδοξίαν καὶ τὴν ἀνθρωπαρέσκειαν καὶ τὴν ὑπόκρισιν, παραζεύξας αὐτὰς τοῖς ἐναρέτοις τε καὶ γνωστικοῖς, ἵνα κλέψῃ τῶν κοπιώντων ἐν ἀγαθοῖς τοὺς πόνους, ἐπ᾽ ἄλλα παρὰ τὴν αἰτίαν τὸν σκοπὸν σοφιστικῶς ἀπάγων τῶν γινομένων(8).","english":"And their enemies are the four nations that were resettled into the land of Israel by Asbakaphath king of Assyria; for he first settled in the land of Israel men of Babylon and men of Chuth and men of Aemath and the Evaeans. The Babylonians, then, signify pride, being interpreted as \"confused understanding.\"\n\nAnd the Chuthaeans signify vainglory, turning the mind from virtue toward fruitless conceit; for the name of these also, being interpreted, means \"ecstasy.\"\n\nAnd the men of Aemath signify people-pleasing; for Aemath is interpreted as \"sight of things that appear,\" through which the more substantial of the gains have been devised for those who falsely pursue virtue for the sake of men.\n\nAnd the Evaeans signify the deceit of hypocrisy; for they are interpreted as \"serpent-like,\" driving those who are persuaded out of virtue, as Adam was, through deceit and friendly hypocrisy. And Asbakaphath, who resettled these into the land of Israel, is interpreted as \"taking captive from behind,\" that is, secretly or latently, or again \"taking captive by bonds.\" And this is clearly the devil, who does everything latently for the overthrow of human nature and binds each one fast with the chains of his own sins. This one resettled into the land of Israel—I mean the state of virtue and knowledge—pride and vainglory and people-pleasing and hypocrisy, yoking them to those who are virtuous and knowledgeable, in order to steal the labors of those who toil in good things, sophistically leading the aim of what is done away to other things contrary to the cause.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":337,"ref":"p337","source":"Καὶ τάχα τούτους γινώσκων τοὺς πονηροὺς δαίμονας παρέπεσθαι τοῖς ἐναρέτοις ὁ θεῖος ἀπόστολος Κορινθίους ἔπειθε, γράφων ὡς οὐκ ἐν λόγῳ κολακείας γέγονε πρὸς αὐτούς, ὡς ὑποκριτής, τοῦτο τυχὸν ἐκείνων περὶ αὐτοῦ νομιζόντων, οὔτε προφάσει πλεονεξίας, ὡς ἀνθρωπάρεσκος, οὔτε ζητῶν δόξαν παρά τινος, ὡς κενόδοξος· τὴν γὰρ ὑπερηφανίαν παρεσιώπησεν, φανεροὺς ἔχων τῆς ταπεινοφροσύνης τοὺς ἀληθεῖς χαρακτῆρας τούς τε μυρίους διωγμοὺς καὶ τὰ τοῦ σώματος παθήματα καὶ τὴν ἄγαν ἀκτημοσύνην καὶ τὴν ἐν τῷ λόγῳ τῷ ( κατὰ προφορὰν ἰδιωτείαν· εἰ γὰρ καὶ ἰδιώτης τῷ λόγῳ, φησίν, ἀλλ᾽ οὐ τῇ γνώσει. Οὗτοι, ἀκούσαντες τῆς φωνῆς τῶν σαλπίγγων, ἐληλύθασιν ἐπιγνῶναι τίς ἡ φωνή· καὶ ἐπέγνωσαν ὅτι οἱ ἐκ τῆς αἰχμαλωσίας οἰκοδομοῦσι τὸν ναὸν τῷ Κυρίῳ Θεῷ Ἰσραήλ. Σάλπιγγές εἰσιν(9), ὧν τῆς φωνῆς ἀκούουσιν οἱ ἀκάθαρτοι δαίμονες, οἱ περὶ ἀρετῆς καὶ γνώσεως λόγοι. Φωνὴ δὲ τούτων ὑπάρχει τῶν λόγων τὰ ἔργα τῶν\n\nἀρετῶν καὶ ἡ κατ᾽ ἦθος τῶν τρόπων εὐστάθεια τῶν διὰ μετανοίας πρὸς ἀρετὴν ἀπὸ κακίας ἐπανελθόντων καὶ ἐξ ἀγνοίας πρὸς ἐπίγνωσιν Θεοῦ ἐπαναβεβηκότων. Καὶ προσῆλθον τῷ Ζοροβάβελ καὶ Ἰησοῦ καὶ τοῖς ἡγουμένοις τῶν πατριῶν, καὶ λέγουσιν αὐτοῖς· Συνοικοδομήσωμεν ὑμῖν, ὁμοίως γὰρ ὑμῖν ἀκούομεν τοῦ Κυρίου ὑμῶν καὶ αὐτῷ ἐπιθύομεν.","english":"And perhaps knowing that these wicked demons attend upon the virtuous, the divine apostle persuaded the Corinthians, writing that he did not come to them in a word of flattery, as a hypocrite—this being perhaps what they thought about him—nor with a pretext of greed, as a man-pleaser, nor seeking glory from anyone, as vainglorious; for he passed over pride in silence, having the true marks of humility plainly evident: the countless persecutions and the sufferings of the body and the extreme poverty and his lack of eloquence in speech; for even if I am unskilled in speech, he says, yet not in knowledge. These, having heard the sound of the trumpets, have come to know what the sound is; and they recognized that those from the captivity are building the temple to the Lord God of Israel. Trumpets are those whose sound the unclean demons hear—the words concerning virtue and knowledge. And the sound of these words is the works of the virtues and the stability of character in their manner of life of those who through repentance have returned from vice to virtue and have ascended from ignorance to the knowledge of God. And they came to Zerubbabel and Jeshua and the heads of the fathers' houses, and they say to them: Let us build together with you, for we hear your Lord just as you do, and we sacrifice to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":338,"ref":"p338","source":"Ζοροβάβελ(10) ἐστὶν ὁ πρακτικὸς νοῦς καὶ Ἰησοῦς ὁ θεωρητικός, ἡγούμενοι δὲ τῶν πατριῶν εἰσιν αἱ τῆς ψυχῆς δυνάμεις, ἐξ ὧν ὥρμηνται τῆς ἀρετῆς οἱ τρόποι καὶ οἱ λόγοι τῆς γνώσεως, οἷς προσέρχονται τῆς ὑπερηφανίας καὶ τῆς κενοδοξίας ἀνθρωπαρεσκείας τε καὶ ὑποκρίσεως οἱ ἀκάθαρτοι δαίμονες, λέγοντες· Συνοικοδομήσωμεν ὑμῖν τὸν ναὸν Κυρίου. Οὐδεὶς γὰρ τούτων τῶν πονηρῶν δαιμόνων τοῦ ἐναρέτου ποτὲ κωλύει τὸ πρόθυμον, ἀλλὰ καὶ μᾶλλον, τὰς ἐλλείψεις δολερῶς περικόψας τῶν ἀρετῶν, τὰς ἐπιτάσεις ὑπαγορεύει, τοῖς ἀγωνισταῖς συμπροθυμούμενος, ἵνα πρὸς ἑαυτὸν ὅλην ποιήσηται τοῦ ἀσκουμένου τὴν ἔννοιαν, παραπολέσασαν τὸ ἶσον τῆς μεσότητος στάθμιον, καὶ λάθῃ πρὸς ἄλλο παρὰ τὸ δοκοῦν ὁδεύουσα καταγώγιον. Διὸ φασὶν οἱ κακοῦργοι· ὁμοίως ὑμῖν ἀκούομεν τοῦ Κυρίου ὑμῶν. Οὔτε γὰρ μισοῦσι σωφροσύνην οὔτε νηστείαν βδελύσσονται, οὐ χρημάτων διάδοσιν, οὐ φιλοξενίαν, οὐ ψαλμῳδίαν, οὐ σχολὴν ἀναγνώσεως, οὐ τῶν ( μαθημάτων τὰ ὑψηλότερα, οὐ χαμευνίαν, οὐκ ἀγρυπνίαν, οὐ τὰ λοιπὰ πάντα, δι᾽ ὧν ὁ κατὰ Θεὸν χαρακτηρίζεται βίος, ἕως πρὸς αὐτοὺς νένευκεν ὁ σκοπὸς καὶ ἡ αἰτία τῶν γινομένων. Τοὺς μὲν γὰρ ἄλλους τάχιον ἴσως ὁ ἀσκητὴς καταλαβόμενος δαίμονας, ῥᾳδίως τὴν ἐξ αὐτῶν βλάβην διαδιδράσκει.","english":"Zerubbabel is the practical intellect, and Jesus the contemplative; and the leaders of the fathers are the powers of the soul, from which the dispositions of virtue and the principles of knowledge have their origin, and to these come the unclean demons of pride and vainglory, of men-pleasing and hypocrisy, saying: Let us build together with you the temple of the Lord. For none of these wicked demons ever hinders the eagerness of the virtuous man, but rather, having craftily cut away the deficiencies of the virtues, he suggests intensifications, joining in zeal with the contestants, so that he may draw the whole thought of the ascetic to himself, after it has lost the equal balance of the mean, and so that it may escape notice as it travels to a dwelling other than the one it supposes. Therefore the evildoers say: We hear your Lord in the same way as you. For they neither hate chastity nor loathe fasting, nor the distribution of money, nor hospitality, nor psalmody, nor leisure for reading, nor the higher branches of learning, nor sleeping on the ground, nor vigil, nor all the rest by which the life according to God is characterized, so long as the aim and the cause of what is done inclines toward them. For the ascetic, perhaps having quickly overtaken the other demons, easily escapes the harm from them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":339,"ref":"p339","source":"Τούτους δέ, δοκοῦντας συνεργεῖν τῷ δρόμῳ τῆς ἀρετῆς καὶ οἷον συνοικοδομεῖν βουλομένους τὸν ναὸν Κυρίῳ, τίς ἂν τῶν ἄγαν ὑψηλῶν καταλάβοι νοῦς, χωρὶς τοῦ διὰ πάντων χωροῦντος ἐνεργοῦς Λόγου καὶ ζῶντος καὶ διϊκνουμένου ἄχρι μερισμοῦ ψυχῆς καὶ πνεύματος(11), τουτέστι διαγινώσκοντος τίνα τῶν ἔργων ἢ νοημάτων εἰσὶ ψυχικά, τουτέστι εἴδη φυσικὰ τῆς ἀρετῆς ἢ κινήματα, καὶ τίνα τυγχάνει πνευματικά, τουτέστιν ὑπὲρ φύσιν καὶ Θεὸν χαρακτηρίζοντα, τῇ φύσει δὲ κατὰ χάριν διδόμενα.\n\nἉρμῶν τε καὶ μυελῶν(12) τὴν πρὸς τοὺς πνευματικοὺς λόγους τῶν κατ᾽ ἀρετὴν τρόπων ἁρμόδιον ἢ ἀναρμόδιον διόλου σύννευσιν ἐπισταμένου, κρίνοντός τε τὰς ἐνθυμήσεις καὶ τὰς ἐννοίας τῶν καρδιῶν(13), τουτέστι τὰς ἐπὶ τοῖς εἰρημένοις ἀφανεῖς κατὰ τὸ βάθος σχέσεις καὶ τὰς κατὰ ψυχὴν ἀοράτους τούτων αἰτίας. Ὧι οὐκ ἔστι κτίσις ἀφανής, ἐν ἡμῖν δηλονότι τοῖς λανθάνειν δοκοῦσιν, πάντα δὲ γυμνὰ καὶ τετραχηλισμένα, οὐ μόνον τὰ γεγενημένα τε καὶ νενοημένα, ἀλλ᾽ ἤδη καὶ τὰ γενησόμενα παρ᾽ ἡμῶν καὶ τὰ νοηθησόμενα; Περὶ γὰρ μελλούσης τυχὸν πράξεως καὶ νοήσεως τὸ οὐκ ἔστι κτίσις ἀφανὴς ὁ λόγος φησίν· οὐ γὰρ περὶ γεγενημένης, ἥτις καὶ ἡμῖν αὐτοῖς καὶ ἄλλοις πεφανέρωται, σχολῇ γ᾽ ἂν Θεῷ, τῷ πάντας τοὺς ἀπείρους ( τούς τε προγενομένους καὶ ὄντας καὶ ἐσομένους αἰῶνας προεγνωκότι καὶ τῆς πάντων γενέσεως προειληφότι κατὰ φύσιν τὴν γνῶσιν καὶ οὐκ ἐκ τῶν ὄντων, ἐξ ἑαυτοῦ δὲ τὴν τῶν ὄντων ἐν ἑαυτῷ προσυνειληφότι γνῶσιν.","english":"But who among the exceedingly lofty intellects could comprehend these men, who seem to cooperate with the course of virtue and, as it were, wish to build together the temple for the Lord, apart from the active and living Logos who passes through all things and pierces even to the division of soul and spirit, that is, who discerns which of works or thoughts are psychic—that is, natural forms or movements of virtue—and which happen to be spiritual, that is, those that characterize what is above nature and God, but are given to nature according to grace?\n\nAnd who comprehends the fitting or wholly unfitting concord of joints and marrow with the spiritual principles of the dispositions according to virtue, and who judges the impulses and thoughts of hearts, that is, the hidden dispositions in the depth regarding the things that have been said and their invisible causes according to the soul? For him no creature is hidden—clearly among us who seem to escape notice—but all things are naked and laid bare, not only the things that have come to be and been thought, but already also the things that will be done by us and the things that will be thought? For the statement says, no creature is hidden, perhaps concerning a future action and thought; for it does not speak of one that has already happened, which is manifest both to us ourselves and to others—scarcely would it be so to God, who has foreknown all the infinite ages (both those that have come before and those that are and those that will be) and has grasped beforehand by nature the knowledge of the genesis of all things, and not from existing things, but from himself has preconceived in himself the knowledge of existing things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":340,"ref":"p340","source":"Μόνος γὰρ αὐτὸς τῶν ὄντων ὑπάρχει κατὰ φύσιν γνῶσις, ὡς τῶν ὄντων αἴτιος, καὶ πάλιν αὐτογνῶσις, ὡς ὑπὲρ αἰτίαν φύσει τὴν ἑαυτοῦ γνῶσιν ἔχων, καὶ ταύτης ἔτι κατὰ τὸν πάντα καὶ πάμπαν τῆς ἀπειρίας ὑπεράπειρον ἀπειράκις λόγον ἀνῳκισμένος(14), ὅτι καὶ τῆς οὕτω λεγομένης γνώσεως δημιουργὸς παντὶ λόγῳ τε καὶ τρόπῳ, καὶ πάσης ἄλλης λεχθῆναι ἢ νοηθῆναι δυναμένης γνώσεως, ὑπάρχων ἀπρόσιτος.\n\nΤίς, τοῦτον οὐκ ἔχων ἐνοικοῦντα τὸν Λόγον τῷ βάθει τῆς καρδίας, δυνήσεται, τοὺς ἀφανεῖς δόλους τῆς καθ᾽ ἡμῶν ὑποκρίσεως τῶν δαιμόνων ὑπαλύξας, στῆναι καθ᾽ ἑαυτὸν μονώτατος, χωρίς τινος ἐπιμιξίας, καὶ οἰκοδομῆσαι τοῦ Κυρίου τὸν ναὸν κατὰ τὸν μέγαν Ζοροβάβελ καὶ τὸν Ἰησοῦν καὶ τοὺς\n\nἡγουμένους τῶν πατριῶν, φάσκοντας διαρρήδην μεγάλῃ τῇ φωνῇ τοῖς ἀπαταιῶσι πνεύμασι τῆς ὑπερηφανίας καὶ τῆς κενοδοξίας καὶ τῆς ἀνθρωπαρεσκείας καὶ τῆς ὑποκρίσεως· Οὐχ ἡμῖν καὶ ὑμῖν τοῦ οἰκοδομῆσαι τὸν οἶκον Κυρίῳ τῷ Θεῷ ἡμῶν· ἡμεῖς γὰρ μόνοι οἰκοδομήσομεν τῷ Κυρίῳ τοῦ Ἰσραήλ, γινώσκων ὡς ἡ τούτων ἐπιμιξία τῆς ὅλης οἰκοδομῆς ποιεῖται φθορὰν καὶ καθαίρεσιν, καὶ συλᾷ τῆς τῶν θείων ἀναθημάτων εὐπρεπείας τὴν χάριν; Οὐδεὶς γὰρ δύναται, τινὰ τῶν εἰρημένων δαιμόνων ἔχων τὴν ἀρετὴν συμμετερχόμενον, ταύτην τῷ Κυρίῳ οἰκοδομῆσαι· οὐ γὰρ ἔχει τὸν Θεὸν τῶν γινομένων τέλος, ὃν θεώμενος ταύτην διέξεισιν, ἀλλὰ τὸ πάθος, ὅπερ διὰ ταύτης συνίστησι.","english":"For He alone of existing things is by nature knowledge, as the cause of existing things, and again self-knowledge, as having His own knowledge by nature beyond cause, and still further exalted above that, by a wholly and utterly transcendent and infinitely repeated account, beyond the boundless boundlessness of ignorance, since He is the creator of what is thus called knowledge in every account and manner, and of every other knowledge that can be spoken or conceived, being unapproachable.\n\nWho, not having this Word dwelling in the depth of his heart, will be able, escaping the unseen wiles of the demons' hypocrisy against us, to stand by himself most alone, without any mingling, and to build the temple of the Lord, like the great Zerubbabel and Jesus and the\n\nleaders of the fathers, who plainly declared with a loud voice to the deceitful spirits of pride and vainglory and men-pleasing and hypocrisy: Not for us and for you to build the house of the Lord our God; for we alone will build to the Lord of Israel, knowing that their mingling brings corruption and destruction to the whole building, and robs the grace of the beauty of the divine offerings? For no one can, having any of the said demons accompanying virtue, build it to the Lord; for he does not have God as the end of what is done, whom contemplating he would pass through it, but the passion which he establishes through it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":341,"ref":"p341","source":"Οὐ φθονοῦντες οὖν οἱ ἀπὸ τῆς αἰχμαλωσίας οὐ κατεδέξαντο τοὺς Βαβυλωνίους καὶ τοὺς Χουθαίους καὶ τοὺς Αἱμαθαίους καὶ τοὺς Εὐαίους συνοικοδομοῦντας αὐτοῖς τὸν τοῦ Κυρίου ναόν, ἀλλ᾽ ἐπεγνωκότες τοὺς φιλικοὺς δόλους τῆς τῶν ( δαιμόνων κακουργίας, διὰ τοῦ ἀγαθοῦ λεληθότως αὐτοῖς βουλομένης κατεργάσασθαι τῆς ἁμαρτίας τὸν θάνατον. Γένοιτο δὲ καὶ ἡμᾶς ἀεὶ λέγειν τοῖς ἐν πλάσματι φιλίας πνευματικῆς ἀοράτως προσβάλλουσι πνεύμασι τῆς πονηρίας καὶ λέγουσι Συνοικοδομήσωμεν ὑμῖν τὸν ναὸν τῷ Κυρίῳ ὑμῶν· Οὐχ ὑμῖν καὶ ἡμῖν τοῦ οἰκοδομῆσαι τὸν οἶκον Κυρίῳ τῷ Θεῷ ἡμῶν· ἡμεῖς γὰρ μόνοι οἰκοδομήσομεν τῷ Κυρίῳ τοῦ Ἰσραήλ. Μόνοι μέν, ὅτι τῶν κατ᾽ ἔλλειψιν τῇ ἀρετῇ πολεμούντων ἐλευθερωθέντες πνευμάτων(15), ὧν καὶ ἐκβεβήκαμεν, οὐ βουλόμεθα ταῖς ὑπερβολαῖς δι᾽ ὑμῶν ἐπαρθέντας πάλιν περιπαρῆναι καὶ πεσεῖν πτῶσιν τοσοῦτον τῆς προτέρας χαλεπωτέραν, ὅσον τῆς μὲν ἦν ἐπανόδου ἐλπὶς εὐχερὴς συγγνωσθεῖσι διὰ τὴν ἀσθένειαν, τῆς δὲ ἢ οὐκ ἔστιν ἢ δυσχερὴς ἔσται(16) μισηθεῖσι διὰ τὴν ὑπερηφανίαν καὶ τοῦ δεξιοῦ ποιουμένοις ἕτερόν τι δεξιώτερον· οὐ μόνοι δὲ πάλιν, ὅτι τοὺς ἁγίους ἀγγέλους ἔχομεν τῶν καλῶν συλλήπτορας, μᾶλλον δὲ τὸν Θεὸν αὐτὸν ἐν ἡμῖν ἑαυτὸν ἐμφανίζοντα διὰ τῶν ἔργων τῆς δικαιοσύνης καὶ ἡμᾶς ἑαυτῷ ναὸν ἅγιον οἰκοδομοῦντα καὶ παντὸς πάθους ἐλεύθερον.","english":"Therefore those of the captivity did not receive the Babylonians and the Chuthaeans and the Aemathaeans and the Evaeans, who were building the temple of the Lord together with them, out of envy, but because they recognized the friendly guile of the wickedness of the demons, which through the good secretly wished to work out for them the death of sin. May it be that we too always say to the spirits of wickedness that invisibly attack us in a guise of spiritual friendship and say, \"Let us build the temple to your Lord together with you\": \"It is not for you and for us to build the house to the Lord our God; for we alone will build to the Lord of Israel.\" Alone, indeed, because, having been freed from the spirits that war against virtue by deficiency—from which we have also departed—we do not wish, having been puffed up through you by excesses, to be pierced again and to fall by a fall as much harsher than the former as the former had an easy hope of return for those who were forgiven because of weakness, whereas for the latter there is either no hope or it will be difficult for those who are hated because of pride and who make something else more right than the right hand. And not alone again, because we have the holy angels as helpers in good things, or rather God Himself manifesting Himself in us through the works of righteousness and building us for Himself as a holy temple, free from every passion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":342,"ref":"p342","source":"ΣΧΟΛΙΑ 1. Ὅτι διχῶς ἐξομολόγησις.\n\n2. Ὅτι πᾶσα, φησίν, ἐξομολόγησις ταπεινοῖ τήν ψυχήν· ἡ μέν, χάριτι δικαιωθεῖσαν, ἡ δέ, ἀθυμίᾳ γνώμης οἰκείας ἐπ᾿ ἐγκλήμασιν ἐνεχομένην αὐτήν ἐκδιδάσκουσα.\n\n3. Ὁ πενθῶν ἐπί τοῖς πρώτοις ἁμαρτήμασι, καί τελείως ἔχων γεννῶσαν αὐτόν ἀεί εἰς δικαιοσύνην τήν εἰς Θεόν πίστιν καί πᾶσαν ἀρετῆς ὑποτύπωσιν τόν ἑαυτοῦ παρεχόμενον ( βίον καί λόγον, τῆς τοῦ Βενιαμίν πνευματικῆς ἑαυτόν κατέστησε φυλῆς, γνώμης ἔργον, ἀλλ᾿ οὐκ ἀνάγκης τήν κατά Θεόν ὑπάρχουσαν δείξας γέννησιν. Δεξιᾶς γάρ υἱός ἐστιν, ὁ τήν κατά Θεόν γνωμικήν ἑκουσίως ὑπερχόμενος γέννησιν.\n\n4. Τούς Βαβυλωνίους λέγει τήν ὑπερηφάνειαν, ὡς συγκεχυμένην ὑπάρχουσαν φρόνησιν. Τό γάρ τῆς ὑπερηφανείας πάθος ἐκ δύο συνέστηκεν ἀγνοιῶν. Δύο δέ συνελθοῦσαι πρός ἕνωσιν ἄγνοιαι, μίαν φρόνησιν συγκεχυμένην ἀποτελοῦσι. Μόνος γάρ ἐκεῖνός ἐστιν ὑπερήφανος, ὁ καί τήν θείαν βοήθειαν, καί τήν ἀνθρωπίνην ἀγνοήσας ἀσθένειαν. Οὐκοῦν ὑπερηφάνειά ἐστι θείας καί ἀνθρωπίνης γνώσεως στέρησις. Τῇ γάρ τῶν ἀληθῶς ἄκρων ἀποφάσει, μία ψευδής ὑπάρχει κατάφασις.","english":"SCHOLIA\n\n1. That confession is twofold.\n\n2. That every confession, he says, humbles the soul: the one, having been justified by grace; the other, teaching it by dejection of its own disposition, being held fast in accusations.\n\n3. He who mourns over his first sins, and who perfectly possesses faith in God, which always gives birth to him unto righteousness, and every pattern of virtue, offering his own life and reason, has established himself of the spiritual tribe of Benjamin, showing his birth according to God to be a work of choice, not of necessity. For he is a son of the right hand, who willingly surpasses the birth according to God that is by choice.\n\n4. By the Babylonians he means pride, as being a confused mind. For the passion of pride consists of two ignorances. And two ignorances coming together into unity produce one confused mind. For that one alone is proud, who has ignored both the divine help and human weakness. Pride, therefore, is the deprivation of divine and human knowledge. For by the denial of the truly highest things, there is one false affirmation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":343,"ref":"p343","source":"5. Τούς Χουθαίους λέγει τήν κενοδοξίαν. Σκοποῦ γάρ τοῦ κατά Θεόν ἔκστασις, καί πρός ἄλλον σκοπόν παρά τόν θεῖόν ἐστιν ἡ κενοδοξία μετάβασις. Κενόδοξος γάρ ἐστιν ὁ τῆς οἰκείας, ἀλλά μή τῆς θείας ἕνεκα δόξης τήν ἀρετήν ἐπιτηδεύων, καί πόνοις οἰκείοις τούς ἐξ ἀνθρώπου ἀνυποστάτους ἐπαίνους ὠνούμενος.\n\n6. Αἱμάθ λέγει τήν ἀνθρωπαρέσκειαν. Μόνων γάρ ἐπιμελεῖται τῶν φαινομένων ἠθῶν ὁ ἀνθρωπάρεσκος, καί μήν καί λόγου τοῦ κόλακος, ἵνα τοῖς μέν τήν ὅρασιν, τοῖς δέ τήν ἀκοήν σφετερίζηται, τῶν μόνοις ἡδομένων ἤ καταπληττομένων τοῖς φαινομένοις τε καί ἀκουομένοις, καί μόνῃ τῇ αἰσθήσει περιγραφόντων τήν ἀρετήν. Ἀνθρωπαρέσκειαν οὖν εἶναί φαμεν, τήν ὡς ἐπ᾿ ἀρετῇ δι᾿ ἀνθρώπους τιμωμένην τῶν ἠθῶν τε καί λόγων ἐπίδειξιν. 7. Εὐαίους λέγει τήν ὑπόκρισιν. Ὑπόκρισις δέ ἐστι φιλίας προσποίησις, ἤ μῖσος σχήματι φιλίας κεκαλυμμένον· ἤ ἔχθρα δι᾿ εὐνοίας ἐνεργουμένη, ἤ φθόνος ἀγάπης χαρακτῆρα μιμούμενος· ἤ φιλαμαρτήμων διάθεσις, τῇ τῶν κατ᾿ ἀρετήν ἠθῶν προβολῇ τούς θεωμένους λαμβάνουσα· ἤ βίος ( ἀρετῆς πλάσματι, ἀλλ᾿ οὐ πράγματι τό κόσμιον ἔχω ἤ δικαιοσύνης προσποίησις, τῇ τοῦ εἶναι δοκήσει συντηρουμένη, ἤ τρόπος ἠθικῆς φιλοσοφίας, τήν κατ᾿ ἀρετήν συγκαλύπτων τῆς γνώμης λανθάνουσαν στέρησιν· ἤ ἀπάτη, ἀληθείας ἔχουσα μόρφωσιν, ἥν οἱ τόν ὄφιν τῇ τῶν ἠθῶν σκολιότητι μιμούμενοι ἐπιτηδεύουσι. 8. Τῶν ὄντων αἰτία, καί τῶν ἐν τοῖς οὖσιν ὄντων ἀγαθῶν ἐστιν ὁ Θεός.","english":"5. He calls the Huthites vainglory. For the goal according to God is ecstasy, and vainglory is a transition to another goal beside the divine one. For vainglorious is he who practices virtue for the sake of his own glory, but not the divine glory, and who buys with his own labors the praises that come from men and have no substance.\n\n6. He calls Amath man-pleasing. For the man-pleaser takes care only for the outward appearances of character, and indeed also of flattering speech, so that he may win over some by sight and others by hearing—those who take pleasure or are struck only by things seen and heard, and who circumscribe virtue by sense perception alone. We say, then, that man-pleasing is the display of characters and words honored as virtue for the sake of men.\n\n7. He calls Euaeous hypocrisy. And hypocrisy is a pretense of friendship, or hatred concealed under the guise of friendship; or enmity worked through goodwill, or envy imitating the stamp of love; or a disposition that loves sin, catching the observers by the display of virtuous characters; or a life that has its decorum in a fiction of virtue, but not in reality; or a pretense of righteousness, maintained by the appearance of being; or a manner of ethical philosophy that conceals the hidden deprivation of the mind's purpose according to virtue; or deceit, having the form of truth, which those who imitate the serpent in the crookedness of their characters practice.\n\n8. God is the cause of beings, and of the good things that are among beings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":344,"ref":"p344","source":"Ὁ τοίνυν περί τήν ἀρετήν καί τήν γνῶσιν πονούμενος, καί μή τῷ μέτρῳ τῆς ἐν χάριτι προκοπῆς συνεπεκτείνων τῆς οἰκείας ἀνικανότητος τήν ἐπιγνωμοσύνην, τό τῆς ὑπερηφανείας κακόν οὐ διέφυγεν. Ὁ δέ δόξης ἕνεκεν ἰδίας τό καλόν ἐπιτηδεύων, ἑαυτόν τοῦ Θεοῦ προετίμησε, τῷ τῆς κενῆς δόξης ἥλῳ περιπαρείς. Ὁ δέ πρός τό θεαθῆναι τοῖς ἀνθρώποις ποιῶν ἤ διώκων τήν ἀρετήν, τῆς θείας πολλῷ τήν ἀνθρωπίνην ὑπερέθηκεν ἀποδοχήν, τῷ τῆς ἀνθρωπαρεσκίας πάθει νοσηλευόμενος. Ὁ δέ μόνῃ τῇ κατ᾿ ἀρετήν σεμνότητι πρός ἀπάτην κακούργως ἐπιχρώσας τά ἤθη, καί τήν πονηράν τῆς γνώμης διάθεσιν τῷ φαινομένῳ σχήματι τῆς εὐσεβείας ἐπικαλύπτων, τῷ τῆς ὑποκρίσεως ἐξωνεῖται δόλῳ τήν ἀρετήν. Οὐκοῦν ἐπ᾿ ἄλλα παρά τήν αἰτίαν ἑκάστου τούτων ἀπήγαγε τόν σκοπόν, ὁ νοητός Ἀσβακαφάθ. 9. Οἱ λόγοι τοῦ Θεοῦ ψιλῶς κατά μόνην λαλούμενοι τήν προφοράν, φησίν, οὐκ ἀκούονται, φωνήν, τήν τῶν αὐτούς λαλούντων πρᾶξιν, οὐκ ἔχοντες. Εἰ δέ τῇ πράξει τῶν ἐντολῶν ἐκφωνοῦνται, τούς τε δαίμονας ἔχουσι τῇ τοιαύτῃ διαστηκομένους φωνῇ, καί τούς ἀνθρώπους τῇ προκοπῇ τῶν ἔργων τῆς δικαιοσύνης εὐπειθῶς τόν θεῖον τῆς καρδίας οἰκοδομοῦντας ναόν. 10. Τόν Ζοροβάβελ ἐνταῦθα, εἰς τόν πρακτικόν νοῦν ἔλαβεν, ὡς πολεμικώτερον· τόν δέ Ἰησοῦν, εἰς τόν θεωρητικόν, ὡς ( ἱερέα, καί διά παντός τήν ἐντυχίαν πρός τόν Θεόν ποιεῖσθαι τεταγμένον. 11. Μερισμόν ψυχῆς καί πνεύματος λέγει τήν διαφοράν τῶν ἐκ φύσεως ἀρετῶν, ὧν φυσικῶς ἔχομεν τούς λόγους, καί τῶν ἐκ Πνεύματος, ὧν κατά δωρεάν δεχόμεθα τήν χάριν· τούτων γάρ εὐκρινῶς τήν διαστολήν ποιεῖται κρίνων ὁ Λόγος. 12.","english":"Therefore, the one who labors in virtue and knowledge but does not extend the awareness of his own incapacity to the measure of his progress in grace has not escaped the evil of pride. And he who pursues the good for the sake of his own glory has preferred himself to God, pierced by the nail of vainglory. And he who does or pursues virtue in order to be seen by men has set human approval far above divine approval, being sick with the passion of people-pleasing. And he who craftily tints his character with the mere dignity of virtue for the sake of deception, and covers the evil disposition of his mind with the outward appearance of piety, purchases virtue by the fraud of hypocrisy. So then, the noetic Ashbakaqath led the goal of each of these to things other than the cause. 9. The words of God, he says, when spoken merely according to the utterance alone, are not heard, since they do not have as their voice the action of those who speak them. But if they are uttered by the practice of the commandments, they both hold the demons in check, divided as they are by such a voice, and build up men, obediently through the progress of the works of righteousness, as the divine temple of the heart. 10. Zerubbabel here he took to mean the practical intellect, as being more warlike; and Jesus, the contemplative, as being a priest and appointed always to make his petition to God. 11. He calls the division of soul and spirit the difference between the natural virtues, of which we possess the principles by nature, and those which are from the Spirit, of which we receive the grace as a gift; for the Word, when judging, makes the distinction between these clearly. 12.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":345,"ref":"p345","source":"Μυελός ἐστιν ὁ θεῖος λόγος, ὁ τούς ἐν ἡμῖν ὥσπερ ὀστᾶ θείους διατρέφων λογισμούς, τούς ὑποτρέφοντας τό σῶμα τῶν ἀρετῶν. Ἁρμός δέ ἐστιν, ὁ τῆς πράξεως τρόπος, καθ᾿ ὅν ἡ πρός τούς θείους λόγους τῶν λογισμῶν γίνεσθαι πέφυκεν ἕνωσις πρός μίαν ἀρετῆς ἐκπλήρωσιν.\n\n13. Τάς ἐνθυμήσεις δέ καί τάς ἐννοίας, ὧν ἐστι κριτικός ὁ Λόγος φησίν εἶναι, τάς τῆς ψυχῆς ἐπί τε τοῖς θείοις λόγοις καί τοῖς λογισμοῖς σχέσεις, καί τάς αὐτῶν δηλαδή τῶν σχέσεων αἰτίας. Ἡ γάρ ἐνθύμησις κινεῖ μνήμην, ἧς οἰκεῖον ἡ σχέσις· ἡ δέ ἔννοια, πέρας ἀποσκοπεῖ, ὅπερ αἰτίαν χαρακτηρίζει. 14. Ἡ κατ᾿ οὐσίαν γνῶσις, φησίν, ἔστιν ὁ Θεός· προηγεῖται δέ σαφῶς πάσης γνώσεως ὁ νοῦς, ᾧ καί ὑποπίπτειν πέφυκεν· ἄρα καί ὑπέρ ταύτην ἐστίν ὁ Θεός, ὅτι καί ὑπέρ πάντα νοῦν, ᾧ γνῶσις καθοτιοῦν πέφυκεν ὑποπίπτειν, ὑπεραπείρως καθέστηκεν.\n\n15. Οἱ κατ᾿ ἔλλειψιν ἀρετῆς πολεμοῦντες δαίμονές εἰσιν, οἱ πορνείαν καί μέθην, φυλαργυρίαν τε καί φθόνον, καί τοιαῦτα διδάσκοντες· οἱ δέ καθ᾿ ὑπερβολήν πολεμοῦντές εἰσιν, οἱ τήν οἴησιν καί τήν κενοδοξίαν καί τήν ὑπερηφάνειαν, καί τά τοιαῦτα διδάσκοντες· καί διά τῶν δεξιῶν τοῖς ἀριστεροῖς ἐπικεκρυμμένως ἐμπείροντες.","english":"The divine word is the marrow, which nourishes the divine thoughts within us as though they were bones, and these in turn nourish the body of the virtues. And the joint is the manner of action, according to which the union of our thoughts with the divine words naturally comes about, toward a single fulfillment of virtue.\n\n13. The stirrings of the heart and the conceptions, of which the Word says he is the judge, are the soul's relations to the divine words and to the thoughts, and clearly also the causes of those very relations. For the stirring of the heart moves memory, to which relation is proper; and the conception looks toward an end, which characterizes a cause. 14. The knowledge according to essence, he says, is God; and clearly the intellect precedes all knowledge, and it is natural for knowledge to fall under it; therefore God is also beyond this, because he is beyond every intellect, under which knowledge in any way whatsoever naturally falls, and he is established beyond conception.\n\n15. Those who war against us by deficiency of virtue are demons, who teach fornication and drunkenness, love of money and envy, and the like; and those who war by excess are those who teach presumption and vainglory and arrogance, and the like; and through the things on the right they secretly strike with the things on the left.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":346,"ref":"p346","source":"16. Ἀρετῆς ὅρος ἐστίν, ἡ τῆς ἀνθρωπίνης ἀσθενείας κατ᾿ ἐπίγνωσιν πρός τήν θείαν δύναμιν ἕνωσις. Ὁ τοίνυν ἑαυτόν τῇ ἀσθενείᾳ περιγράφων τῆς φύσεως, πρός τόν ὅρον οὐκ ἦλθε ( τῆς ἀρετῆς· διά τοῦτο πλημμελεῖ, μήπω λαβών τήν τό ἀσθενές ἰσχυούσαν δύναμιν· ὁ δέ τῆς θείας δυνάμεως τήν οἰκείαν ἀσθένειαν ὡς ἰσχύν αὐθαδῶς ἀντιπροβαλλόμενος, τόν ὅρον παρῆλθε τῆς ἀρετῆς· καί διά τοῦτο πλημμελῶν, ὡς τοῦ κατόπιν ὑπερφεροῦς παρ᾿ ἑαυτοῦ γενομένου, οὐκ ἐπιγινώσκει. Ἀρετήν γάρ εἶναι νομίζει τό πλημμέλημα. Συγγνωστός οὖν μᾶλλον, ὅ τῇ κατά τήν φύσιν ἀσθενείᾳ ἑαυτόν περιγράψας, παθών μᾶλλον ἐκ ῥᾳθυμίας τῆς ἀρετῆς τήν ἔκπτωσιν, ἤ ὁ τήν οἰκείαν ἀσθένειαν ὡς ἰσχύν πρός τήν τῶν καθηκόντων ποίησιν ἀντιπαραβαλλόμενος τῆς θείας δυνάμεως, δράσας μᾶλλον ἐξ αὐθαδίας τήν ἔκπτωσιν.\n\nΝΖ (57). ΠΕΡΙ ΤΟΥ \"ΠΟΛΥ ΙΣΧΥΕΙ ΕΥΧΗ ΔΙΚΑΙΟΥ ΕΝΕΡΓΟΥΜΕΝΗ\". ( 57. ΕΡΩΤΗΣΙΣ ΝΖ' Πολὺ ἰσχύει δέησις δικαίου ἐνεργουμένη. Τί ἐστι τὸ ἐνεργουμένη; Ἀπόκρισις.","english":"16. The boundary of virtue is the union, through knowledge, of human weakness with divine power. Therefore, the one who confines himself to the weakness of his nature has not reached the boundary of virtue; for this reason he fails, not yet having received the power that makes weakness strong. But the one who boldly sets his own weakness against divine power as though it were strength has passed beyond the boundary of virtue; and for this reason, failing, he does not recognize it, since what lies beyond has been made superior by himself. For he considers the failure to be virtue. Therefore, the one who confines himself to the weakness according to nature is more deserving of forgiveness, having fallen from virtue rather through slackness, than the one who sets his own weakness against divine power as though it were strength for the doing of what is fitting, having fallen rather through arrogance.\n\nNZ (57). Concerning \"The prayer of a righteous man is powerful when it is energized.\" (57. Question 57: \"The supplication of a righteous man is powerful when it is energized.\" What is \"when it is energized\"? Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":347,"ref":"p347","source":"Κατὰ δύο τρόπους ἐνεργουμένην οἶδα τοῦ δικαίου τὴν δέησιν· καθ᾽ ἕνα μέν, ὁπόταν μετὰ τῶν κατ᾽ ἐντολὴν ἔργων τῷ Θεῷ τὴν ταύτης ποιεῖται προσαγωγὴν τῆς δεήσεως ὁ εὐχόμενος καὶ μή, μόνον ἐν ψιλῷ λόγῳ καὶ διακένῳ φωνῆς ἤχῳ τῆς γλώττης ἐκπίπτουσαν, ἀργὴν κεῖσθαι τὴν δέησιν καὶ ἀνυπόστατον, ἀλλ᾽ ἐνεργὸν καὶ ζῶσαν, τοῖς τρόποις τῶν ἐντολῶν ψυχουμένηνεὐχῆς γὰρ καὶ δεήσεως ὑπόστασις ἡ διὰ τῶν ἀρετῶν ὑπάρχει προδήλως ἐκπλήρωσις, καθ᾽ ἣν ἰσχυρὰν καὶ πάντα δυναμένην ὁ δίκαιος ἔχει τὴν δέησιν, ἐνεργουμένην ταῖς ἐντολαῖς· καθ᾽ ἕτερον δὲ τρόπον, ὁπόταν ὁ τῆς εὐχῆς τοῦ δικαίου δεόμενος τὰ ἔργα τῆς εὐχῆς διαπράττεται, τόν τε πρότερον διορθούμενος βίον καὶ τὴν δέησιν ἰσχυρὰν τοῦ δικαίου ποιούμενος, διὰ τῆς οἰκείας καλῆς ἀναστροφῆς δυναμουμένην. Οὐ γὰρ ὄφελος τῆς τοῦ δικαίου δεήσεως, τοῦ ταύτης χρῄζοντος πλέον τῶν ἀρετῶν ἡδομένου τοῖς πλημμελήμασιν, ἐπεὶ καὶ ὁ μέγας ποτὲ Σαμουὴλ ἐπένθει πλημμελοῦντα τὸν Σαούλ, ἀλλ᾽ οὐκ ἴσχυσε τὸν Θεὸν ἱλεώσασθαι, μὴ λαβὼν συλλήπτορα τοῦ πένθους τὴν καθήκουσαν τοῦ πλημμελοῦντος διόρθωσιν. Διὸ τοῦ ἀνονήτου πένθους ὁ Θεὸς καταπαύων τὸν ( ἑαυτοῦ θεράποντά φησι πρὸς αὐτόν· ἕως πότε σὺ πενθεῖς ἐπὶ Σαούλ, καὶ ἐγὼ ἐξουδένωκα αὐτὸν τοῦ μὴ βασιλεύειν ἐπὶ Ἰσραήλ;","english":"I know that the petition of the righteous man is effected in two ways. In one way, when the one who prays makes his offering of petition to God together with the works done according to the commandments, and does not let the petition lie idle and without substance, falling from the tongue only in bare word and empty sound of voice, but rather active and living, animated by the ways of the commandments—for the substance of prayer and petition is manifestly the fulfillment through the virtues, by which the righteous man has his petition strong and able to do all things, being effected by the commandments. In another way, when the one who is in need of the prayer of the righteous man performs the works of prayer, both correcting his former life and making the petition of the righteous man strong, being empowered through his own good conduct. For there is no benefit in the petition of the righteous man when the one who needs it takes more pleasure in virtues than in his transgressions, since even the great Samuel once grieved over Saul when he was transgressing, but he could not propitiate God, not having received as a fellow-worker of his grief the fitting correction of the one who was transgressing. Therefore, God, putting a stop to the unprofitable grief, says to his own servant: How long will you grieve over Saul, when I have rejected him from reigning over Israel?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":348,"ref":"p348","source":"Καὶ πάλιν Ἱερεμίας ὁ συμπαθέστατος ὑπὲρ τοῦ λαοῦ τῶν Ἰουδαίων, περὶ τὴν πλάνην μανέντος τῶν δαιμονίων, οὐκ εἰσακούεται προσευχόμενος, οὐκ ἔχων εἰς προσευχῆς δύναμιν τὴν ἀπὸ τῆς πλάνης τῶν ἀθέων Ἰουδαίων ἐπιστροφήν. Ὅθεν τοῦ διακενῆς προσεύχεσθαι καὶ τοῦτον ἀπάγων ὁ Θεός φησι· καὶ σύ, μὴ προσεύχου περὶ τοῦ λαοῦ τούτου, καὶ μὴ ἀξίου τοῦ ἐλεηθῆναι αὐτούς, καὶ μὴ εὔχου καὶ μὴ προσέλθῃς μοι περὶ αὐτῶν ἔτι, ὅτι οὐκ εἰσακούσομαι. Πολλῆς γὰρ ὄντως ἐστὶν ἀβελτερίας, ἵνα μὴ λέγω παραφροσύνης, δι᾽ εὐχῆς δικαίων ἐπιζητεῖν σωτηρίαν τὸν κατὰ διάθεσιν τοῖς ὀλεθρίοις ἡδόμενον κἀκείνων αἰτεῖσθαι συγχώρησιν, οἷς ἐγκαυχᾶται κατ᾽ ἐνέργειαν προθέσει σπιλούμενος, δέον μὴ ἀργὴν ἐᾶν γίνεσθαι καὶ ἀκίνητον τοῦ δικαίου τὴν δέησιν τὸν ταύτης δεόμενον, εἴπερ\n\nἀληθῶς τοῖς πονηροῖς ἀπεχθάνεται, ἀλλ᾽ ἐνεργὸν ποιεῖν καὶ ἰσχυράν, ταῖς οἰκείαις ἀρεταῖς πτερουμένην καὶ φθάνουσαν τὸν συγχώρησιν διδόναι τῶν πλημμεληθέντων δυνάμενον.","english":"And again Jeremiah, the most compassionate, praying on behalf of the people of the Jews, who were raging in the delusion of the demons, is not heard, since he does not have for the power of his prayer the conversion from the delusion of the godless Jews. Therefore God, leading him away from praying in vain, says: And you, do not pray for this people, and do not ask that they be shown mercy, and do not entreat and do not come to me any more concerning them, for I will not hear. For it is truly great foolishness—not to say madness—to seek salvation by the prayer of the righteous for one who in disposition takes pleasure in things destructive, and to ask forgiveness for those things in which he boasts, being stained in intention by his activity, when it is necessary that the one who needs the petition of the righteous not leave it idle and unmoved, if indeed he truly hates evil things, but to make it active and strong, winged by his own virtues and reaching the one who is able to grant forgiveness of sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":349,"ref":"p349","source":"Εἴτε οὖν ἐκ τοῦ ποιουμένου τὴν δέησιν δικαίου, εἴτε ἐκ τοῦ γίνεσθαι ταύτην αἰτουμένου τὸν δίκαιον ἐνεργουμένη, πολὺ ἰσχύει τοῦ δικαίου ἡ δέησις· ὑπὸ μὲν γὰρ τοῦ δικαίου ἐνεργουμένη δίδωσιν αὐτῷ παρρησίαν πρὸς τὸν δοῦναι δυνάμενον τὰ τῶν δικαίων αἰτήματα, ὑπὸ δὲ τοῦ ταύτην αἰτουμένου τὸν δίκαιον τῆς προτέρας αὐτὸν μοχθηρίας ἀφίστησιν, μεταβάλλουσα πρὸς ἀρετὴν αὐτῷ τὴν διάθεσιν. ΝΗ (58). ΠΕΡΙ ΤΟΥ \"ΕΝ Ω ΑΓΑΛΛΙΑΣΘΕ ΟΛΙΓΟΝ ΑΡΤΙ. ΕΙ ΔΕΟΝ ΕΣΤΙ ΛΥΠΗΘΕΝΤΑΣ\".\n\n( 58. ΕΡΩΤΗΣΙΣ ΝΗ' Ἐν ᾧ ἀγαλλιᾶσθε, ὀλίγον ἄρτι εἰ δέον ἐστὶ λυπηθέντας ἡμᾶς ἐν ποικίλοις πειρασμοῖς. Πῶς τις λυπούμενος ἐν πειρασμοῖς δύναται ἀγαλλιᾶσθαι ἐν ᾧ λυπεῖται; Ἀπόκρισις.\n\nΤὴν λύπην διττὴν οἶδε τῆς ἀληθείας ὁ λόγος· τὴν μὲν κατὰ ψυχὴν ἀφανῶς, τὴν δὲ κατ᾽ αἴσθησιν φανερῶς συνισταμένην, καὶ τὴν μὲν ὅλον τῆς ψυχῆς τὸ βάθος περιλαμβάνουσαν, τῇ μάστιγι τῆς συνειδήσεως αἰκιζόμενον, τὴν δὲ πᾶσαν τὴν αἴσθησιν περιγράφουσαν, τῷ βάρει τῶν ἀλγεινῶν συστελλομένην τῆς φυσικῆς διαχύσεως, καὶ τὴν μὲν τῆς κατ᾽ αἴσθησιν ἡδονῆς, τὴν δὲ τῆς κατὰ ψυχὴν εὐφροσύνης τέλος ὑπάρχουσαν· μᾶλλον δέ, τὴν μὲν τῶν κατ᾽ αἴσθησιν γνωμικῶν, τὴν δὲ τῶν κατ᾽ αὐτὴν συμπέρασμα παρὰ γνώμην παθῶν τυγχάνουσαν. Λύπη γάρ ἐστιν, κατ᾽ ἐμὲ φάναι, διάθεσις ἡδονῶν ἐστερημένη· στέρησις δὲ καθέστηκεν ἡδονῶν πόνων ἐπαγωγή· πόνος δὲ σαφῶς ἐστι φυσικῆς ἕξεως ἔλλειψις ἢ ὑποχώρησις· ἔλλειψις δὲ φυσικῆς ἐστιν ἕξεως πάθος τῆς κατὰ φύσιν ὑποκειμένης τῇ ἕξει δυνάμεως· πάθος δὲ τῆς κατὰ φύσιν ὑποκειμένης τῇ ἕξει δυνάμεώς ἐστιν ὁ κατὰ τὴν παράχρησιν τῆς φυσικῆς ἐνεργείας τρόπος·","english":"Whether, then, it is from the righteous man who offers the petition, or is wrought in the one who asks the righteous man to pray, the petition of the righteous man has great power. For when it is wrought by the righteous man, it gives him boldness before the one who is able to grant the requests of the righteous; but when it is wrought by the one who asks the righteous man to pray, it removes him from his former wickedness, changing his disposition toward virtue. 58. CONCERNING \"IN WHICH YOU REJOICE, NOW FOR A LITTLE WHILE, IF NEED BE, HAVING BEEN GRIEVED.\"\n\n(58. QUESTION 58: \"In which you rejoice, now for a little while, if need be, having been grieved in various trials.\" How can one who is grieved in trials rejoice in that in which he is grieved? Answer.\n\nThe word of truth knows grief to be twofold: the one consisting invisibly in the soul, the other visibly in the senses; and the one encompassing the whole depth of the soul, tormented by the scourge of conscience, the other circumscribing all the senses, contracted by the weight of pains from natural diffusion; and the one being the end of sensual pleasure, the other of the soul's gladness—or rather, the one being the conclusion of sensual inclinations, the other of the passions themselves contrary to inclination. For grief is, to speak in my own words, a disposition deprived of pleasures; and deprivation is a bringing on of pains; and pain is clearly a deficiency or recession of natural state; and deficiency of natural state is a passion of the power naturally underlying the state; and the passion of the power naturally underlying the state is the mode according to the misuse of natural activity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":350,"ref":"p350","source":"παράχρησις δὲ τοῦ κατ᾽ ἐνέργειαν τρόπου καθέστηκεν ἡ πρὸς τὸ μὴ πεφυκὸς κατὰ φύσιν καὶ ὑφιστάμενον τῆς δυνάμεως κίνησις.\n\n( Ὥσπερ δὲ τὴν λύπην διττήν, ὡς ἔφην, οἶδεν ὁ λόγος, οὕτως καὶ τῶν πειρασμῶν διττὸν ἐπίσταμαι τὸν τρόπον· τὸν μὲν κατὰ γνώμην, τὸν δὲ παρὰ γνώμην, καὶ τὸν μὲν ἑκουσίων ἡδονῶν δημιουργόν, τὸν δὲ ἀκουσίων ὀδυνῶν ἐπακτικόν. Ὁ γὰρ κατὰ γνώμην πειρασμὸς τὰς κατὰ προαίρεσιν ἑκουσίους σαφῶς συνίστησιν ἡδονάς, ὁ δὲ παρὰ γνώμην προδήλως τοὺς ἀκουσίους παρὰ προαίρεσιν ἐφίστησι πόνους, καὶ ὁ μὲν τῆς κατὰ ψυχήν, ὁ δὲ τῆς κατ᾽ αἴσθησιν λύπης καθέστηκεν αἴτιος.\n\nὍθεν οἶμαι τὸν μὲν Κύριον καὶ Θεόν, πῶς δεῖ προσεύχεσθαι τοὺς οἰκείους διδάσκοντα μαθητάς, τὸ κατὰ γνώμην εἶδος τῶν πειρασμῶν ἀπεύχεσθαι φάσκειν· καὶ μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν, τῶν ἡδονικῶν δηλονότι καὶ γνωμικῶν καὶ ἑκουσίων πειρασμῶν μὴ ἐγκαταλειφθῆναι πεῖραν λαβεῖν εὔχεσθαι τοὺς οἰκείους διδάσκοντα μαθητάς, τὸν δὲ μέγαν Ἰάκωβον, τὸν τοῦ Κυρίου λεγόμενον ἀδελφόν, πρὸς τὸ τῶν ἀκουσίων πειρασμῶν εἶδος διδάσκοντα μὴ συστέλλεσθαι τοὺς ὑπὲρ ἀληθείας ἀγωνιζομένους φάναι· πᾶσαν χαρὰν ἡγήσασθε, ἀδελφοί μου, ὅταν πειρασμοῖς περιπέσητε ποικίλοις, δηλονότι τοῖς ἀκουσίοις καὶ παρὰ γνώμην καὶ πόνων ποιητικοῖς πειρασμοῖς. Καὶ δηλοῦσι σαφῶς, ἐκεῖ μὲν ἐπάγων ὁ Κύριος· ἀλλὰ ῥῦσαι ἡμᾶς ἀπὸ τοῦ πονηροῦ, ἐνταῦθα δὲ ὁ μέγας Ἰάκωβος· γινώσκοντες ὅτι τὸ δοκίμιον ὑμῶν τῆς πίστεως κατεργάζεται ὑπομονήν· ἡ δὲ ὑπομονὴ ἔργον τέλειον ἐχέτω, ἵνα ἦτε τέλειοι καὶ ὁλόκληροι, ἐν μηδενὶ λειπόμενοι. Τέλειός ἐστιν ὁ τοῖς","english":"But the misuse of the mode that operates according to nature is the motion of the power toward what is not naturally constituted and established.\n\n(Just as the account knows grief to be twofold, as I said, so also I understand the mode of temptations to be twofold: the one according to intention, the other contrary to intention; and the one is the producer of voluntary pleasures, the other the bringer-on of involuntary pains. For the temptation according to intention clearly establishes the voluntary pleasures that accord with choice, while the temptation contrary to intention manifestly brings on the involuntary pains that are contrary to choice; and the one is the cause of grief according to the soul, the other of grief according to sense.\n\nWherefore I think that the Lord and God, when teaching His own disciples how they ought to pray, says that they should pray against the form of temptations that is according to intention: and lead us not into temptation—clearly teaching His own disciples to pray that they not be abandoned to undergo a trial of the pleasurable and intentional and voluntary temptations; while the great James, who is said to be the brother of the Lord, teaching that those who struggle for the truth should not shrink from the form of involuntary temptations, says: Count it all joy, my brothers, when you fall into various temptations—clearly the involuntary and contrary-to-intention temptations that produce pains. And they make it clear, there indeed the Lord adding: but deliver us from the evil one; and here the great James: knowing that the testing of your faith produces endurance; and let endurance have its perfect work, that you may be perfect and complete, lacking in nothing. Perfect is the one who","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":351,"ref":"p351","source":"ἑκουσίοις δι᾽ ἐγκρατείας μαχόμενος καὶ τοῖς ἀκουσίοις δι᾽ ὑπομονῆς ἐγκαρτερῶν πειρασμοῖς, καὶ ὁλόκληρός ( ἐστιν ὁ καὶ τὴν πρᾶξιν μετὰ γνώσεως καὶ τὴν θεωρίαν οὐκ ἄπρακτον διανύων.\n\nΔιῃρημένης γὰρ εἰς ψυχήν τε καὶ αἴσθησιν τῆς τε λύπης καὶ τῆς ἡδονῆς, ὁ τὴν ψυχῆς περιποιούμενος ἡδονήν, τὴν δὲ τῆς αἰσθήσεως μεθ᾽ ὑπομονῆς καταδεχόμενος λύπην, δόκιμος γίνεται καὶ τέλειος καὶ ὁλόκληρος· δόκιμος μὲν διὰ τὴν πεῖραν τῶν κατ᾽ αἴσθησιν ἐναντίων, τέλειος δὲ ὡς τῇ κατ᾽ αἴσθησιν ἡδονῇ τε καὶ λύπῃ δι᾽ ἐγκρατείας καὶ ὑπομονῆς ἀνενδότως μαχόμενος, ὁλόκληρος δὲ ὡς τὰς μαχομένας ταῖς κατ᾽ αἴσθησιν ἀλλήλαις ἀντικειμέναις διαθέσεσιν ἕξεις ἐν τῇ σταθερότητι τῆς κατὰ τὸν λόγον ταυτότητος ἀλωβήτους διαφυλάττων, φημὶ δὲ τὴν πρᾶξιν καὶ τὴν θεωρίαν ἀλλήλαις συνεχομένας καὶ μηδεμίαν τῆς ἑτέρας διεζευγμένην, ἀλλὰ τὴν μὲν πρᾶξιν τῆς θεωρίας τὴν γνῶσιν διὰ τῶν τρόπων προφαίνουσαν, τὴν δὲ θεωρίαν οὐχ ἧττον τοῦ λόγου τὴν ἀρετὴν τεθωρακισμένην τῆς πράξεως. Οὐκοῦν ἐπειδὴ τήν τε λύπην καὶ τὴν ἡδονὴν διττὴν οὖσαν ἀπέδειξεν ὁ λόγος καὶ τὴν μὲν κατὰ ψυχήν, τὴν δὲ κατ᾽ αἴσθησιν συνισταμένην, φέρε καὶ τὰς τούτων συνοπτικωτέρας κατὰ δύναμιν θεωρήσωμεν αἰτίας. Τῆς μὲν οὖν κατὰ ψυχὴν λύπης διττὸς ὁ τρόπος, ὁ μὲν ἐπὶ τοῖς οἰκείοις, ὁ δὲ ἐπὶ τοῖς ἀλλοτρίοις πλημμελήμασι συνιστάμενος, αἰτία δὲ τῆς τοιαύτης λύπης ἡ κατ᾽ αἴσθησιν τοῦ λυπουμένου σαφῶς ἢ τῶν δι᾽ οὓς λυπεῖται καθέστηκεν ἡδονή·","english":"Fighting voluntary temptations through self-control and enduring involuntary ones with patience, he is also whole—the one who completes both action with knowledge and contemplation not without action.\n\nFor since grief and pleasure are divided into soul and sensation, the one who secures the pleasure of the soul but accepts the grief of sensation with patience becomes approved and perfect and whole: approved through the trial of things opposed according to sensation, perfect as one who unyieldingly fights against pleasure and grief according to sensation through self-control and patience, and whole as one who keeps the habits—opposed to one another by the mutually conflicting dispositions according to sensation—blameless in the stability of the identity according to the principle, I mean action and contemplation held together with one another and neither divorced from the other, but action displaying the knowledge of contemplation through its modes, and contemplation no less armed with the virtue of action by the principle. Since, then, the account has shown that grief and pleasure are twofold and that the one is constituted according to the soul and the other according to sensation, come, let us also contemplate, as far as we are able, their more summary causes. The mode of grief according to the soul is twofold: the one consisting in one's own offenses, the other in those of others; and the cause of such grief is clearly the pleasure according to sensation of the one who grieves or of those for whose sake he grieves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":352,"ref":"p352","source":"κατὰ γὰρ τὸν ἀκριβῆ λόγον οὐκ ἔστι παντελῶς ἁμαρτία σχεδὸν ἐν ἀνθρώποις μὴ τὴν ψυχῆς πρὸς αἴσθησιν, ἡδονῆς ἕνεκεν, ἀλόγιστον σχέσιν ἀρχὴν τῆς οἰκείας γενέσεως ἔχουσα. Τῆς δὲ κατὰ ψυχὴν ἡδονῆς αἰτία πρόδηλός ἐστιν ἡ κατ᾽ αἴσθησιν τοῦ ἐπὶ ταῖς οἰκείαις ἢ ταῖς ἀλλοτρίαις ἀρεταῖς ἡδομένου τε καὶ χαίροντος λύπη· κατὰ γὰρ τὸν ἀκριβῆ λόγον οὐκ ἔστι παντελῶς ἀρετὴ σχεδὸν ἐν ἀνθρώποις μὴ τὴν ψυχῆς πρὸς αἴσθησιν λελογισμένην ἀποδιάθεσιν ἀρχὴν τῆς οἰκείας γενέσεως ἔχουσα. ( Τῆς δὲ ψυχῆς ὑπὲρ ἀρετῆς πρὸς τὴν αἴσθησιν ἀποδιάθεσιν κτησαμένης, ἐξ ἀνάγκης ἡ αἴσθησις ἐν πόνοις ἔσται, τὴν τῶν ἡδέων ἐπινοητικήν, συνημμένην αὐτῇ κατὰ τὴν γνωμικὴν σχέσιν, τῆς ψυχῆς οὐκ ἔχουσα δύναμιν, τοὐναντίον δὲ τῶν μὲν αὐτῆς φυσικῶν ἡδονῶν τὴν ἐπανάστασιν δι᾽ ἐγκρατείας ἀνδρικῶς ἀπορραπίζουσαν, πρὸς δὲ τὴν τῶν παρὰ φύσιν καὶ ἀκουσίων πόνων ἐπαγωγὴν διὰ τῆς ὑπομονῆς ἀμείλικτον παντελῶς διαμένουσαν καὶ τῆς κατ᾽ ἀρετὴν θεοπρεποῦς ἀξίας τε καὶ δόξης διὰ τὴν ἀνυπόστατον ἡδονὴν οὐκ ἐξισταμένην καὶ πρὸς τὴν τῶν πόνων ἀντίληψιν φειδοῖ τῆς σαρκὸς διὰ τὴν ὀδύνουσαν αἴσθησιν τοῦ ὕψους τῶν ἀρετῶν οὐκ ἀποπίπτουσαν. Τῆς δὲ κατ᾽ αἴσθησιν λύπης αἰτία καθέστηκεν ἡ πρὸς τὰ κατὰ φύσιν τῆς ψυχῆς παντελὴς ἀσχολία· τὴν δὲ κατ᾽ αἴσθησιν ἡδονὴν ἡ παρὰ φύσιν ἐνέργεια τῆς ψυχῆς προδήλως ὑφίστησιν, ἄλλην ἀρχὴν ἔχειν οὐ δυναμένην συστάσεως ἢ τὴν ψυχῆς τῶν κατὰ φύσιν ἀπόθεσιν. Νοῦς γὰρ καὶ αἴσθησις ἀντικειμένην ἔχουσι πρὸς ἄλληλα τὴν κατὰ φύσιν ἐνέργειαν διὰ τὴν τῶν αὐτοῖς ὑποκειμένων ἀκροτάτην διαφορὰν καὶ ἑτερότητα.","english":"For, by the exact account, there is almost no sin at all among men that does not have as the beginning of its own generation the soul's irrational attachment to sensation for the sake of pleasure. And the cause of pleasure according to the soul is plainly the grief, according to sensation, of one who takes pleasure and rejoices in his own virtues or in those of others; for by the exact account there is almost no virtue at all among men that does not have as the beginning of its own generation the soul's reasoned aversion toward sensation. And when the soul has acquired an aversion toward sensation on behalf of virtue, of necessity sensation will be in pains, having no power to devise pleasant things, which is joined to it according to the disposition of the will—on the contrary, it manfully beats back the uprising of its natural pleasures through self-control, and against the onset of pains contrary to nature and involuntary it remains through endurance wholly unyielding, and it does not depart from the God-befitting worth and glory that is according to virtue because of unstable pleasure, nor does it fall from the height of the virtues toward the reception of pains through sparing of the flesh because of the painful sensation. And the cause of grief according to sensation is the soul's complete absorption in things contrary to nature; and pleasure according to sensation is plainly brought into being by the soul's activity contrary to nature, which cannot have any other beginning of constitution than the soul's setting aside of things according to nature. For mind and sensation have their natural activity opposed to one another because of the utmost difference and otherness of the things that underlie them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":353,"ref":"p353","source":"Ὁ μὲν γὰρ ὑποκειμένας ἔχει τὰς νοητὰς καὶ ἀσωμάτους οὐσίας, ὧν κατ᾽ οὐσίαν ἀντιλαμβάνεσθαι πέφυκεν, ἡ δὲ τὰς αἰσθητὰς καὶ σωματικὰς φύσεις, ὧν καὶ αὐτὴ φυσικῶς ἀντιλαμβάνεται.\n\nἘπεὶ οὖν οὐκ ἔστι δυνατὸν πρὸς τὰ συγγενῆ νοητὰ τὸν νοῦν διαβῆναι δίχα τῆς τῶν διὰ μέσου προβεβλημένων αἰσθητῶν θεωρίας, ταύτην δὲ γενέσθαι παντελῶς ἀμήχανον χωρὶς τῆς, αὐτῷ μὲν συγκειμένης τοῖς αἰσθητοῖς δὲ κατὰ φύσιν συγγενοῦς, αἰσθήσεως, εἰκότως, εἰ μὲν προσβαλὼν ἐνσχεθῇ ταῖς ἐπιφανείαις τῶν ὁρατῶν, ἐνέργειαν εἶναι φυσικὴν τὴν συγκειμένην οἰόμενος αἴσθησιν, τῶν μὲν κατὰ φύσιν ἐκπέπτωκε νοητῶν, τῶν δὲ παρὰ φύσιν ἀμφοῖν ταῖν χεροῖν, τὸ δὴ λεγόμενον, ἐπελάβετο σωμάτωνοἷς παρὰ τὸν λόγον ἐνεργούμενος διὰ τὴν αὐτὸν ἐκνικήσασαν\n\nαἴσθησιν τῆς μὲν κατὰ ψυχὴν λύπης γεννήτωρ ( καθίσταται, συχναῖς ταῖς κατὰ συνείδησιν μάστιξιν αἰκιζομένην, τῆς δὲ κατ᾽ αἴσθησιν ἡδονῆς ἀρίδηλος γίνεται ποιητής, ταῖς ἐπινοίαις τῶν περιποιητικῶν τῆς σαρκὸς τρόπων λιπαινομένης, εἰ δέ, τὴν πρὸς αἴσθησιν ἅμα τῇ προσβολῇ τῶν ὁρωμένων διατεμὼν ἐπιφάνειαν, τοὺς πνευματικοὺς τῶν ὄντων καθαροὺς τῶν ἐπ᾽ αὐτοῖς σχημάτων θεάσηται λόγους, τὴν μὲν τῆς ψυχῆς ἡδονὴν κατειργάσατο, μηδενὶ τῶν αἰσθήσει θεωρουμένων κρατουμένης, τὴν δὲ τῆς αἰσθήσεως συνεστήσατο λύπην, πάντων κατὰ φύσιν τῶν αἰσθητῶν ἐστερημένης· ἔνθα γὰρ ὁ λόγος προκαθηγεῖται τῆς αἰσθήσεως κατὰ τὴν τῶν ὁρατῶν θεωρίαν, πάσης ἐστέρηται τῆς κατὰ φύσιν ἡ σὰρξ ἡδονῆς, οὐκ ἔχουσα τὴν αἴσθησιν ἄφετον καὶ τῶν λογικῶν ἀπολελυμένην δεσμῶν εἰς ὑπηρεσίαν τῶν κατ᾽ αὐτὴν ἡδονῶν.","english":"For the one has as its underlying subjects the intelligible and incorporeal essences, which it is naturally disposed to apprehend according to essence, while the other has the sensible and corporeal natures, which it too naturally apprehends.\n\nSince, then, it is not possible for the mind to pass over to the intelligible things akin to it without the contemplation of the sensible things set before it as intermediates, and this is altogether impossible without the sense, which is compounded with it and naturally akin to sensible things, reasonably, if indeed the mind, applying itself, is held fast by the surfaces of visible things, supposing the compounded sense to be a natural activity, it has fallen away from the intelligible things according to nature, and with both hands, as the saying goes, has laid hold of things contrary to nature, being activated contrary to reason in bodies because of the sense that has prevailed over it\n\nit becomes the begetter of grief according to the soul (which is tormented by frequent scourges according to conscience), and it becomes the manifest maker of pleasure according to sense, when the flesh is made sleek by the devices of the modes that procure its comfort. But if, cutting through the surface toward sense at once with the impact of the things seen, it contemplates the spiritual reasons of beings pure of the shapes upon them, it has wrought the pleasure of the soul, since it is mastered by none of the things contemplated by sense, and it has established the grief of sense, since all sensible things according to nature have been deprived. For where the reason leads the way before sense in the contemplation of visible things, the flesh is deprived of every pleasure according to nature, not having the sense unfettered and released from rational bonds for the service of its own pleasures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":354,"ref":"p354","source":"Οὐκοῦν, ὡς ἔφην, ἐπειδὴ τὴν μὲν τῆς ψυχῆς λύπην, ἤγουν τὸν πόνονταὐτὸν γὰρ ἀλλήλοις ἀμφότερα, ἡ κατ᾽ αἴσθησιν ἡδονὴ συνίστησιν, τὴν δὲ τῆς αἰσθήσεως λύπην, ἤγουν τὸν πόνον, ἡ κατὰ ψυχὴν ποιεῖν ἡδονὴ πέφυκεν, εἰκότως ὁ τῆς κατ᾽ ἐλπίδα ζωῆς, τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ δι᾽ ἀναστάσεως νεκρῶν εἰς κληρονομίαν ἄφθαρτον καὶ ἀμίαντον καὶ ἀμάραντον, τετηρημένην ἐν οὐρανοῖς, ἐφιέμενος κατὰ μὲν τὴν ψυχὴν ἀγαλλίασιν ἔχει καὶ χαρὰν ἀνεκλάλητον, διηνεκῶς τῇ τῶν μελλόντων ἀγαθῶν ἐλπίδι γανυμένην, κατὰ δὲ τὴν σάρκα καὶ τὴν αἴσθησιν λύπην, ἤγουν τοὺς ἐκ τῶν ποικίλων πειρασμῶν ἐπιγινομένους αὐτῇ πόνους καὶ τὰς ἐπ᾽ αὐτοῖς ὀδύνας. Πάσῃ γὰρ ἀρετῇ ἡδονὴ καὶ πόνος παρέπεται· πόνος μὲν σαρκός, ἐστερημένης τῆς προσηνοῦς καὶ λειοτέρας αἰσθήσεως, ἡδονὴ δὲ ψυχῆς, παντὸς αἰσθητοῦ καθαροῖς ἐντρυφώσης τοῖς ἐν πνεύματι λόγοις. Δέον οὖν ἐστι τὸν νοῦν κατὰ τὴν παροῦσαν ζωήν τοῦτο ( γάρ μοι νοεῖται τὸ νῦνκατὰ σάρκα λυπούμενον διὰ τοὺς πολλοὺς πόνους τῶν ὑπὲρ ἀρετῆς αὐτῷ προσαγομένων πειρασμῶν ἀεὶ χαίρειν κατὰ ψυχὴν καὶ ἥδεσθαι διὰ τὴν ἐλπίδα τῶν αἰωνίων ἀγαθῶν, κἂν ἔχῃ καταπονουμένην τὴν αἴσθησιν· οὐ γὰρ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν εἰς ἡμᾶς ἀποκαλύπτεσθαι, φησὶν ὁ θεῖος ἀπόστολος.","english":"Therefore, as I said, since pleasure according to sense constitutes the soul's grief—that is, its pain (for both are the same as each other)—and since pleasure according to the soul is naturally disposed to produce the grief of sense—that is, pain—reasonably the one who longs for the life according to hope, our God and Savior Jesus Christ, through the resurrection of the dead unto an inheritance incorruptible and undefiled and unfading, kept in the heavens, has in his soul exultation and joy unutterable, continually rejoicing in the hope of the good things to come, but in his flesh and sense grief—that is, the pains that come upon it from various temptations and the distresses that follow them. For pleasure and pain accompany every virtue: pain of the flesh, deprived of the gentle and smoother sensation, but pleasure of the soul, delighting in all intelligible things through the pure words in the Spirit. It is necessary, then, that the mind in the present life—for this is what I understand the \"now\" to mean—while it is grieved according to the flesh because of the many pains of the temptations brought upon it for the sake of virtue, always rejoice according to the soul and be glad because of the hope of eternal good things, even if it has its sense worn down by toil; for the sufferings of the present time are not worthy to be compared with the glory that is to be revealed in us, says the divine apostle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":355,"ref":"p355","source":"Οὕτως οὖν, κατ᾽ ἐμὲ φάναι, δύναται χαίρειν ἄνθρωπος ἐν ᾧ λυπεῖται. Τῇ γὰρ ἀρετῇ κατὰ σάρκα μὲν διὰ τοὺς πόνους λυπούμενος ἐν αὐτῇ χαίρει τῇ ἀρετῇ κατὰ ψυχήν, ὡς παροῦσαν θεώμενος τὴν τῶν μελλόντων εὐπρέπειαν, ὑπὲρ ἧς, κατὰ τὸν μέγαν Δαβίδ, τῇ κατὰ γνώμην ἀπογενέσει τῆς σαρκὸς καθ᾽ ἑκάστην ἀποθνῄσκει τὴν ἡμέραν ὁ κατὰ τὴν τῆς ψυχῆς ἐν πνεύματι γένεσιν ἀεὶ καινιζόμενος, ἅτε δὴ καὶ τὴν ἡδονὴν ἔχων σωτήριον καὶ τὴν λύπην ὠφέλιμον. Λύπην γάρ φαμεν οὐ τὴν παράλογον καὶ τῶν πολλῶν ἐπὶ στερήσει παθῶν ἢ πραγμάτων ὑλικῶν τὴν ψυχὴν βασανίζουσαν, ὡς τὰς ὁρμὰς παρὰ φύσιν ἐφ᾽ ἃ μὴ δεῖ, καὶ τὰς ἀποφυγὰς ἀφ᾽ ὧν μὴ δεῖ, ποιουμένων, ἀλλὰ τὴν λελογισμένην καὶ τοῖς τὰ θεῖα σοφοῖς ἐγκριθεῖσαν καὶ τὸ παρὸν κακὸν ὑποσημαίνουσαν. Παρὸν γὰρ κακόν φασιν εἶναι τὴν λύπην, συνισταμένην μὲν κατὰ ψυχήν, ὅταν ἡ κατ᾽ αἴσθησιν ἡδονὴ τῆς λογικῆς κρατῇ διακρίσεως, ὑφισταμένην δὲ κατ᾽ αἴσθησιν, ὅταν τῆς ψυχῆς κατ᾽ ἀρετὴν ἀκωλύτως ὁ δρόμος ἀνύηται, τοσοῦτον ἐπάγων τῇ αἰσθήσει τοὺς πόνους, ὅσον ἡδονὴν ἐμποιεῖ καὶ χαρὰν τῇ ψυχῇ τῷ Θεῷ προσαγομένῃ διὰ τῆς συγγενοῦς κατ᾽ ἀρετήν τε καὶ γνῶσιν ἐλλάμψεως.","english":"Thus, so to speak in my own words, a man can rejoice in that wherein he is grieved. For by virtue he is grieved according to the flesh through his labors, yet in that same virtue he rejoices according to the soul, beholding as present the comeliness of things to come; for the sake of which, according to the great David, by the putting to death of the flesh according to the will he dies each day, while being ever renewed according to the birth of the soul in the Spirit, inasmuch as he has both pleasure as his salvation and grief as his profit. For we call grief not the irrational grief that torments the soul of the many over the loss of passions or material things, as when they make their impulses contrary to nature toward what they should not, and their avoidances from what they should not, but the grief that is reasoned and approved by those wise in divine things, and that signifies the present evil. For they say that grief is a present evil, constituted in the soul when sensory pleasure prevails over rational discernment, and subsisting in the senses when the soul's course in virtue is accomplished without hindrance, bringing upon the senses labors to the same degree as it produces pleasure and joy in the soul that is drawn near to God through the illumination akin to virtue and knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":356,"ref":"p356","source":"ΣΧΟΛΙΑ 1. Τήν κατά ψυχήν λύπην φησί.\n\n( 2. Τήν κατ᾿ αἴσθησιν ὀδύνην, λύπην νῦν προσηγόρευσε. 3. Τήν κατά ψυχήν λύπην τέλος εἶναί φησι τῆς κατ᾿ αἴσθησιν ἡδονῆς· ἐκ γάρ ταύτης συνίσταται λύπη ψυχῆς· ὥσπερ οὖν καί τῆς κατά ψυχήν ἡδονῆς τέλος ἐστίν ἡ κατά σάρκα λύπη· ψυχῆς γάρ εὐφροσύνη, σαρκός γίνεται λύπη.\n\n4. Ὁρισμοί λύπης ἐπάλληλοι πρός τήν αἰτίαν, καθ᾿ ἥν γίνεσθαι πέφυκεν, ἀναφέροντες.\n\n5. Διττήν τήν λύπην λέγει· τήν μέν περί τήν αἴσθησιν, κατά στέρησιν τῶν σωματικῶν ἡδονῶν συνισταμένην· τήν δέ περί νοῦν, κατά στέρησιν τῶν τῆς ψυχῆς ἀγαθῶν γινομένην. Διττούς δέ λέγει καί τούς πειρασμούς, τούς μέν ἑκουσίους, τούς δέ ἀκουσίους· καί τούς μέν ἑκουσίους, τῆς μέν κατ᾿ αἴσθησιν σωματικῆς ἡδονῆς εἶναι πατέρας· τῆς δέ κατά ψυχήν λύπης εἶναι γεννήτορας. Μόνη γάρ πραχθεῖσα λυπεῖ τήν ψυχήν ἁμαρτία. Τούς δέ ἀκουσίους, οἵτινες ἐν τοῖς παρά γνώμην δείκνυνται πόνοις, τῆς μέν κατά ψυχἠν ἡδονῆς εἶναι πατέρας, τῆς δέ κατ᾿ αἴσθησιν σωματικῆς ὀδύνης εἶναι γεννήτορας.","english":"SCHOLIA 1. He means the grief of the soul.\n\n(2. The pain according to sensation he now called grief. 3. He says that the grief of the soul is the end of the pleasure according to sensation; for from this grief of the soul is constituted; just as, then, the end of the pleasure of the soul is the grief according to the flesh; for the gladness of the soul becomes the grief of the flesh.\n\n4. Successive definitions of grief, referring to the cause according to which it naturally comes to be.\n\n5. He says that grief is twofold: the one concerning sensation, constituted by the deprivation of bodily pleasures; the other concerning the mind, arising by the deprivation of the goods of the soul. And he says that temptations are also twofold, some voluntary and some involuntary; and the voluntary ones are fathers of bodily pleasure according to sensation, and are begetters of the grief of the soul. For sin alone, when committed, grieves the soul. And the involuntary ones, which are shown in labors contrary to one's judgment, are fathers of the pleasure of the soul, and are begetters of bodily pain according to sensation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":357,"ref":"p357","source":"6. Ὁ μέν κατά γνώμην πειρασμός, φησι, τήν μέν κατά ψυχήν λύπην συνίστησι· τήν δέ κατ᾿ αἴσθησιν δημιουργεῖ σαφῶς ἡδονήν· ὁ δέ παρά γνώμην, τήν μέν τῆς ψυχῆς ἡδονήν· τήν δέ τῆς σαρκός λύπην ὑφίστησι. 7. Ὁ μέν Κύριος, φησί, τούς ἑκουσίους ἀπεύχεσθαι ἡμᾶς διδάσκει πειρασμούς· ὡς σαρκός μέν ἡδονῆς, ψυχῆς δέ ποιητικούς ὀδύνης· ὁ δέ μέγας Ἰάκωβος, ἐπί τοῖς ἀκουσίοις ἡμῖν παραινεῖ χαίρειν πειρασμοῖς· ὡς σαρκός μέν ἡδονήν, ψυχῆς δέ ὀδύνην ἀφαιρουμένους.\n\n8. Τίνα λέγει τέλειον.\n\n9. Τίνα λέγει ὁλόκληρον.\n\n10. Ὁ λύπης καί ἡδονῆς σαρκός πεῖραν λαβών, λέγοιτ᾿ ἄν δόκιμος, ὡς εὐχερείας καί δυσχερείας τῶν περί σάρκα πραγμάτων ( πεπειραμένος. Τέλειος δέ, ὁ τήν ἡδονήν τῆς σαρκός, καί τήν ὀδύνην τῇ τοῦ Λόγου δυνάμει καταπαλαίσας. Ὁλόκληρος δέ, ὁ τάς κατά τήν πρᾶξιν καί τήν θεωρίαν ἕξεις ἀτρέπτους τῇ περί τόν θεῖον συντονίᾳ διατηρήσας. 11. Πάσης λύπης συνισταμένης κατά ψυχήν, ἡδονή σαρκός φησι προηγεῖται. 12. Ὅτι χωρίς τῆς κατά ψυχήν ἐμπαθοῦς πρός αἴσθησιν σχέσεως, ἐν ἀνθρώποις οὐκ ἔστι παντελῶς ἁμαρτία.","english":"6. The temptation according to one's own will, he says, establishes grief in the soul, but clearly produces pleasure according to sensation; whereas the temptation against one's will brings about pleasure of the soul and grief of the flesh. 7. The Lord, he says, teaches us to pray against voluntary temptations, as being productive of pleasure of the flesh and pain of the soul; but the great James exhorts us to rejoice in involuntary temptations, as removing pleasure of the flesh and pain of the soul.\n\n8. Whom he calls perfect.\n\n9. Whom he calls whole.\n\n10. He who has had experience of grief and pleasure of the flesh might be called approved, as having been tried by the ease and difficulty of things pertaining to the flesh. But perfect is he who has wrestled down the pleasure of the flesh and its pain by the power of the Word. And whole is he who has kept the dispositions in practice and contemplation unswerving by his intensity toward the divine. 11. Since all grief is established in the soul, he says that pleasure of the flesh precedes it. 12. That without the passionate relation of the soul to sensation, there is no sin at all among men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":358,"ref":"p358","source":"13. Ὅτι ψυχήν πνευματικῶς εὐφραίνει, φησίν, ὁ τοῖς ἑκουσίοις τήν σάρκα πόνοις δομάζων.\n\n14. Ὅτι γένεσίς ἐστιν ἀρετῆς, φησίν, ἡ πρός τήν σάρκα τῆς ψυχῆς ἑκούσιος ἀλλοτρίωσις.\n\n15. Ἐπινοητικήν λέγει τήν νοεράν τῆς ψυχῆς δύναμιν· ἥτις χωριζομένη τῆς κατ᾿ αἴσθησιν σχέσεως, ἔρημον τῆς πρός ἡδονήν τήν σάρκα καταλιμπάνει προνοίας κατά τήν ἐν γνώμῃ σχέσιν. Οὐδέ τήν ὀδύνην τῆς σαρκός ἀνεχομένης παραμυθεῖσθαι διά τήν ἐν σχέσει τῆς γνώμης ὁλικήν περί τά θεῖα σχολήν. 16. Ἡ τῆς ψυχῆς τῶν κατά φύσιν ἀπόθεσίς φησι τῆς κατ᾿ αἴσθησιν ὀδύνης ἀρχή γίνεσθαι πέφυκε. Τῆς γάρ ψυχῆς περί τά κατά φύσιν ἀγαθά πονουμένης, οὐκ ἔστιν ἡ τῶν κατ᾿ αἴσθησιν τῆς ἡδονῆς τρόπων ἐφευρίσκουσα δύναμις. 17. Ὑπόκειται τῇ μέν αἰσθήσει, τά αἰσθητά· τῷ δέ νῷ, τά νοητά. Πολλή γοῦν διαφορά νοητῶν ἐστι καί αἰσθητῶν.\n\n18. Ὁ νοῦς, φησίν, ἅμα τήν αἴσθησιν οἰκείαν κατά φύσιν ἡγήσεται δύναμιν, ταῖς τῶν αἰσθητῶν ἐπιπλεκόμενος ἐπιφανίαις, ἐπινοεῖ τάς τῆς σαρκός ἡδονάς, οὐ δυνάμενος τῶν ὁρατῶν διαβῆναι τήν φύσιν, τῇ πρός τήν αἴσθησιν ἐμπαθεῖ σχέσει περισχεθείς.","english":"13. He says that the one who subdues the flesh with voluntary labors gladdens the soul spiritually.\n\n14. He says that the voluntary alienation of the soul from the flesh is the genesis of virtue.\n\n15. He calls the intellectual power of the soul inventive; when it is separated from the relationship according to sensation, it leaves the flesh destitute of providence toward pleasure, according to the disposition in the will. Nor does the flesh endure being comforted in its pain, because of the wholehearted occupation of the will with divine things in its relationship. 16. He says that the soul's setting aside of things according to nature is naturally the beginning of the pain according to sensation. For when the soul labors over the good things according to nature, the power that invents the modes of pleasure according to sensation is not present. 17. Sensible things are subject to sensation, and intelligible things to the intellect. There is, then, a great difference between intelligible and sensible things.\n\n18. He says that the intellect, as soon as it regards sensation as its own power according to nature, being entangled in the appearances of sensible things, devises the pleasures of the flesh, unable to pass beyond the nature of visible things, encompassed as it is by its passionate relationship to sensation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":359,"ref":"p359","source":"( 19. Ὁ πρός τόν ἑαυτοῦ νόμον, τούς τῶν ὄντων κατά μίμησιν μεταφέρων νόμους, ἐνάρετος λογίζων τῶν ἐστερημένων λόγου τήν κίνησιν. Ὁ δέ τόν ἑαυτοῦ πρός τούς νόμους τῶν ἄλλων κατά μίμησιν μεταβάλλων, ἐμπαθής· πρός ἀλογίαν ἐκφέρων τοῦ λόγου τήν δύναμιν.\n\n20. Ὅτι κρατοῦντος ἐν ἡμῖν τοῦ λόγου φησίν, ἐξ ἀνάγκης ἡ πρός ἀρετήν αὐτῶ δουλωθεῖσα βασανίζεται σάρξ.\n\n21. Ψυχῆς ἡ σάρξ, ἀλλ᾿ οὐ σαρκός ἡ ψυχή. Τοῦ γάρ κρείττονός φησι τόν ἧττον· ἀλλ᾿ οὐ τοῦ ἥττονος τό κρεῖττον. Οὐκοῦν ἐπειδή τῇ σαρκί διά τήν παράβασιν ἐνεφύρη τῆς ἁμαρτίας ὁ νόμος, ὅπερ ἐστίν ἡ κατ᾿ αἴσθησιν ἡδονή, δι᾿ ἥν διά πόνων κατεκρίθη τῆς σαρκός ὁ θάνατος, εἰς τήν τοῦ νόμου τῆς ἁμαρτίας ἀναίρεσιν ἐπινενοημένος· ὁ διαγνούς ὅτι διά τήν ἁμαρτίαν, εἰς τήν αὐτῆς ἀναίρεσιν ἐπεισῆλθεν ὁ θάνατος, ἀεί χαίρουσαν ἔχει τήν ψυχήν διά πόνων ποικίλων θεωμένην ἀπογινόμενον τῆς οἰκείας σαρκός τόν νόμον τῆς ἁμαρτίας, πρός ὑποδοχήν τῆς μελλούσης ἐν πνεύματι μακαρίας ζωῆς· ἧς ἄλλως οὐκ ἔστι τυχεῖν, μή πρότερον κενωθέντος ὡς ἐξ ἀγγείου τινός τῆς σαρκός ἐν τῇ παρούσῃ ζωῇ κατά τήν πρός αὐτήν σχέσιν τῆς γνώμης τοῦ νόμου τῆς ἁμαρτίας. 22. Ἡδονήν λέγει σωτήριον, τήν ἐπ᾿ ἀρετῇ χαράν τῆς ψυχῆς ὠφέλιμον δέ λύπην, τήν ὑπέρ ἀρετῆς ὀδύνην τῆς σαρκός. 23. Ὁ πάθεσι προστετηκώς καί πράγμασιν, ἐφ᾿ ἅ μή δεῖ τάς ὁρμάς ποιεῖται. 24. Ὁ τάς ποιητικάς τῶν παθῶν καί τῶν πραγμάτων στερήσεως συμβάσεις οὐκ ἀσπαζόμενος, ἀφ᾿ ὧν μή δεῖ τάς ἀποφυγάς ποιεῖται. ΝΘ (59). ΠΕΡΙ ΗΣ ΣΩΤΗΡΙΑΣ ΕΞΕΖΗΤΗΣΑΝ ΚΑΙ ΕΞΕΡΕΥΝΗΣΑΝ ΠΡΟΦΗΤΑΙ. ( 59.","english":"19. He who, in relation to his own law, transfers the laws of beings by imitation, is reckoned virtuous, while he who changes his own in imitation of the laws of others is passionate, bringing the power of reason out into irrationality.\n\n20. He says that when reason rules in us, the flesh, which has been enslaved to it for virtue, is of necessity tormented.\n\n21. The flesh is the soul's, but the soul is not the flesh's. For he says the lesser belongs to the better, but not the better to the lesser. Therefore, since the law of sin was implanted in the flesh because of the transgression—that is, the pleasure according to sense, through which the death of the flesh was condemned to pains—death was devised for the removal of the law of sin. He who discerns that death entered for the sake of sin, for its removal, always has his soul rejoicing, beholding through various pains the law of sin in his own flesh being done away, for the reception of the blessed life to come in the Spirit; which it is otherwise impossible to obtain, unless the law of sin in the flesh has first been emptied out, as from a vessel, in the present life, according to the disposition of the will toward it. 22. He calls saving pleasure the joy of the soul in virtue, and beneficial grief the pain of the flesh for the sake of virtue. 23. He who is devoted to passions and to things toward which he ought not to make his impulses. 24. He who does not welcome the combinations productive of passions and of the deprivation of things, from which he ought not to make his escapes. 59. Concerning the salvation which the prophets sought out and searched.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":360,"ref":"p360","source":"ΕΡΩΤΗΣΙΣ ΝΘ' Περὶ ἧς σωτηρίας ἐξεζήτησαν καὶ ἐξηρεύνησαν προφῆται οἱ περὶ τῆς εἰς ἡμᾶς χάριτος προφητεύσαντες, ἐρευνῶντες εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς Πνεῦμα Χριστοῦ προμαρτυρόμενον τὰ εἰς Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας. Ἐὰν αὐτοὶ οἱ μακάριοι προφῆται ἅπερ ἐκ Πνεύματος ἁγίου ἐνηχήθησαν ἡμῖν ἐγγράφως κατέλιπον ἐκζητῆσαι καὶ ἐξερευνῆσαι, πῶς αὐτοὶ ἐκ Πνεύματος ἁγίου ἐνηχούμενοι καὶ τὰ ἀποκαλυπτόμενα αὐτοῖς συγγράφοντες; ποίαν ἐκζήτησιν ἢ ἐξερεύνησιν ἐξεζήτουν ἢ ἐξηρεύνων;\n\nἈπόκρισις.\n\nΤὰς μὲν ζητητικάς τε καὶ ἐρευνητικὰς τῶν θείων δυνάμεις οὐσιωδῶς ἔχει καταβεβλημένας αὐτῇ παρὰ τοῦ κτίσαντος κατ᾽ αὐτὴν τὴν εἰς τὸ εἶναι πάροδον ἡ τῶν ἀνθρώπων φύσις, τὰς δὲ τῶν θείων ἀποκαλύψεις κατὰ χάριν ἡ τοῦ παναγίου Πνεύματος ἐπιφοιτῶσα ποιεῖται δύναμις. Ἐπειδὴ δὲ κατ᾽ ἀρχὰς διὰ τῆς ἁμαρτίας τῇ φύσει τῶν ὁρατῶν ταύτας ὁ πονηρὸς προσήλωσε τὰς δυνάμεις, καὶ οὐκ ἦν ὁ συνιῶν ἢ ἐκζητῶν τὸν Θεόν, πάντων τῶν μετειληφότων τῆς φύσεως τὴν νοεράν τε καὶ λογικὴν δύναμιν ἐχόντων περιγεγραμμένην τῇ ἐπιφανείᾳ τῶν αἰσθητῶν καὶ μηδεμίαν κεκτημένων ἔννοιαν τῶν ὑπὲρ αἴσθησιν, εἰκότως ἡ τοῦ παναγίου Πνεύματος χάρις τοῖς μὴ κατὰ πρόθεσιν ἐνδιαθέτως ὑπὸ τὴν ἀπάτην γενομένοις, τῶν ὑλικῶν ἀφηλώσασα, τὴν προσηλωμένην ἀποκατέστησε δύναμιν· ἣν καθαρὰν ἀπολαβόντες διὰ τῆς χάριτος, πρῶτον ἐζήτησαν καὶ ἠρεύνησαν, καὶ ( οὕτως ἐξεζήτησαν καὶ ἐξηρεύνησαν, διὰ τῆς αὐτῆς δηλαδὴ τοῦ Πνεύματος χάριτος.","english":"Question 59. Concerning the salvation which the prophets who prophesied of the grace that was to come to us sought out and searched diligently, searching what or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ and the glories that should follow them. If the blessed prophets themselves left in writing for us the things which they were inspired to utter by the Holy Spirit, so that we might seek them out and search them diligently, how is it that they themselves, being inspired by the Holy Spirit and writing down the things revealed to them, were seeking out or searching diligently? What sort of seeking or searching did they seek or search?\n\nAnswer.\n\nHuman nature possesses the questioning and searching powers of divine things essentially, laid down in it by its Creator at the very moment of its passage into being, while the revelations of divine things are brought about by grace through the power of the all-holy Spirit coming upon it. But since in the beginning, through sin, the evil one fastened these powers of nature to visible things, and there was none who understood or sought after God, all who partook of nature having their intellectual and rational power circumscribed by the surface of sensible things and possessing no conception of things beyond sense—for this reason the grace of the all-holy Spirit, in the case of those who were not willingly and inwardly under the deception, unfastened them from material things and restored the power that had been fastened down. Receiving it pure through grace, they first sought and searched, and thus they sought out and searched diligently, that is, through the same grace of the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":361,"ref":"p361","source":"Οὐ γὰρ θέμις εἰπεῖν ὡς μόνη καθ᾽ ἑαυτὴν ἡ χάρις ἐνήργει τοῖς ἁγίοις τὰς γνώσεις τῶν μυστηρίων χωρὶς τῶν τῆς γνώσεως δεκτικῶν κατὰ φύσιν δυνάμεων, ἐπεὶ μὴ συνιέντας εἰσάγομεν τοὺς ἁγίους προφήτας τῶν δοθέντων αὐτοῖς ὑπὸ τοῦ παναγίου Πνεύματος φωτισμῶν τὴν δύναμινκαὶ πῶς ἀληθὴς ὁ φάσκων ἔσται λόγος ὅτι ὁ σοφὸς νοήσει τὰ ἀπὸ τοῦ ἰδίου στόματος; οὔτε μὴν δίχα τῆς τοῦ παναγίου Πνεύματος χάριτος μόνῃ τῇ κατὰ φύσιν δυνάμει ζητήσαντες τὴν ἀληθῆ τῶν ὄντων ἀπειλήφασιν γνῶσιν, ἐπεὶ περιττὴ δειχθήσεται τοῖς ἁγίοις ἡ τοῦ Πνεύματος ἐπιφοίτησις, κατὰ μηδὲν αὐτοῖς συνεργοῦσα πρὸς τὴν τῆς ἀληθείας φανέρωσινκαὶ\n\nπῶς ἀληθὴς ὁ φάσκων ἔσται λόγος ὅτι πᾶσα δόσις ἀγαθὴ καὶ πᾶν δώρημα τέλειον ἄνωθέν ἐστι καταβαῖνον ἀπὸ τοῦ Πατρὸς τῶν φώτων καὶ τὸ ἑκάστῳ δὲ δίδοται ἡ φανέρωσις τοῦ Πνεύματος πρὸς τὸ συμφέρον;· ᾧ μὲν γάρ, φησίν, διὰ τοῦ Πνεύματος δίδοται λόγος σοφίας, ἄλλῳ δὲ λόγος γνώσεως κατὰ τὸ αὐτὸ Πνεῦμα, ἑτέρῳ δὲ πίστις ἐν τῷ αὐτῷ Πνεύματι, ἄλλῳ δὲ χαρίσματα ἰαμάτων καὶ τὰ ἑξῆς· οἷς ἐπάγει· πάντα δὲ ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ Πνεῦμα, διαιροῦν ἰδίᾳ ἑκάστῳ καθὼς βούλεται· βούλεται δὲ τὸ ἑκάστῳ δηλονότι συμφέρον εἰς πληροφορίαν τῆς ἀπαθοῦς τῶν ἐπιζητούντων τὰ θεῖα ἐφέσεως. Ὁ γὰρ ἀπαθῶς τὰ θεῖα ζητῶν πάντως λήψεται τὸ ζητούμενον· ὁ δὲ μετά τινος πάθους αἰτῶν ὡς κακῶς ζητῶν ἀποτεύξεται τοῦ ζητουμένου· φησὶ γάρ· αἰτεῖσθε καὶ οὐ λαμβάνετε, διότι κακῶς αἰτεῖσθε.","english":"For it is not right to say that grace alone by itself, apart from the natural receptive powers of knowledge, worked the understandings of the mysteries in the saints, since we would then be introducing the holy prophets as not understanding the power of the illuminations given to them by the all-holy Spirit, and how will the statement be true that says, \"The wise man will understand the things from his own mouth\"? Nor indeed, apart from the grace of the all-holy Spirit, by natural power alone, did they receive the true knowledge of beings by seeking, since then the visitation of the Spirit would be shown to be superfluous for the saints, cooperating in nothing toward the manifestation of the truth; and how will the statement be true that says, \"Every good gift and every perfect gift is from above, coming down from the Father of lights,\" and \"to each is given the manifestation of the Spirit for what is beneficial\"? For to one, it says, is given through the Spirit a word of wisdom, to another a word of knowledge according to the same Spirit, to another faith in the same Spirit, to another gifts of healings, and so on; to which he adds: \"But the one and the same Spirit works all these things, distributing to each individually as he wills\"; and he wills, clearly, what is beneficial to each for the full assurance of the passionless longing of those who seek the divine things. For the one who seeks the divine things passionlessly will certainly receive what is sought; but the one who asks with some passion, as seeking badly, will fail to obtain what is sought; for it says, \"You ask and do not receive, because you ask badly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":362,"ref":"p362","source":"Οὐκοῦν οὔτε ἡ χάρις τοῦ παναγίου Πνεύματος ἐνεργεῖ σοφίαν ἐν τοῖς ἁγίοις χωρὶς τοῦ ταύτην δεχομένου νοός, οὔτε γνῶσιν χωρὶς τῆς δεκτικῆς τοῦ λόγου δυνάμεως, οὔτε πίστιν ( ἄνευ τῆς κατὰ νοῦν καὶ λόγον τῶν μελλόντων καὶ πᾶσι τέως ἀδήλων πληροφορίας, οὔτε ἰαμάτων χαρίσματα δίχα τῆς κατὰ φύσιν φιλανθρωπίας, οὔτε τι ἕτερον τῶν λοιπῶν χαρισμάτων χωρὶς τῆς ἑκάστου δεκτικῆς ἕξεώς τε καὶ δυνάμεως· οὔτε μὴν πάλιν ἓν τῶν ἀπηριθμημένων ἄνθρωπος κτήσεται κατὰ δύναμιν φυσικὴν δίχα τῆς χορηγούσης ταῦτα θείας δυνάμεως. Καὶ δηλοῦσι τοῦτο σαφῶς πάντες οἱ ἅγιοι μετὰ τὰς ἀποκαλύψεις τῶν θείων ζητοῦντες τῶν ἀποκαλυφθέντων τοὺς λόγους. Ἀβραὰμ γάρ, λαβὼν τὴν ἐπαγγελίαν τῆς κληρονομίας τῆς δειχθείσης αὐτῷ γῆς, φάσκοντος πρὸς αὐτὸν τοῦ Θεοῦ· ἐγὼ ὁ Θεὸς ὁ ἐξαγαγών σε ἐκ χώρας Χαλδαίων ὥστε δοῦναί σοι τὴν γῆν ταύτην κληρονομῆσαι αὐτήν, οὐκ ἠρκέσθη λαβὼν ὅπερ ἐκζητῶν ἐξῆλθεν ἐκ γῆς Χαλδαίων, ἀλλ᾽ ἠρεύνησε μαθεῖν ποθῶν καὶ τὸν τρόπον τῆς κληρονομίας, λέγων πρὸς τὸν Θεόν· Δέσποτα Κύριε, κατὰ τί γνώσομαι ὅτι κληρονομήσω αὐτήν; Καὶ Μωυσῆς, λαβὼν τῶν σημείων καὶ τῶν τεράτων τὴν δύναμιν, ἐζήτει καὶ τοὺς τρόπους διδαχθῆναι καὶ τοὺς λόγους, καθ᾽ οὓς ἔδει τῶν δοθέντων σημείων ἀποδειχθῆναι τὴν πίστωσιν· καὶ ἔθετο ἐν αὐτοῖς, φησὶν ὁ μέγας Δαβίδ, τοὺς λόγους τῶν σημείων αὐτοῦ καὶ τῶν τεράτων αὐτοῦ ἐν γῇ Χάμ. Καὶ πάλιν αὐτὸς περὶ ἑαυτοῦ πρὸς τὸν Θεὸν βοῶν φησιν ὁ Δαβίδ· ἀποκάλυψον τοὺς ὀφθαλμούς μου, καὶ κατανοήσω τὰ θαυμάσιά σου ἐκ τοῦ νόμου σου καὶ λύχνος τοῖς ποσί μου ὁ νόμος σου καὶ φῶς ταῖς τρίβοις μου.","english":"Therefore neither does the grace of the all-holy Spirit work wisdom in the saints apart from the mind that receives it, nor knowledge apart from the receptive power of reason, nor faith without the full assurance, according to mind and reason, of things to come and for a time hidden from all, nor gifts of healings apart from natural love for humanity, nor any other of the remaining gifts without the receptive habit and power of each; nor, in turn, will a man acquire any one of the things enumerated according to natural power apart from the divine power that supplies these things. And all the saints clearly show this, seeking, after the revelations of divine things, the reasons of the things revealed. For Abraham, having received the promise of the inheritance of the land shown to him, when God said to him, \"I am God who brought you out of the land of the Chaldeans, so as to give you this land to inherit it,\" was not satisfied with having received what he went out from the land of the Chaldeans seeking, but inquired, desiring to learn also the manner of the inheritance, saying to God, \"Lord and Master, how shall I know that I shall inherit it?\" And Moses, having received the power of the signs and wonders, sought to be taught also the manners and the reasons by which the confirmation of the signs given ought to be demonstrated; and he set among them, says the great David, the reasons of his signs and his wonders in the land of Ham. And again David himself, crying out concerning himself to God, says, \"Open my eyes, and I shall understand your wonders from your law,\" and \"your law is a lamp to my feet and a light to my paths.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":363,"ref":"p363","source":"Καὶ Δανιὴλ ὁ μέγας ἀνὴρ τῶν ἐπιθυμιῶν τῶν θείων ὁράσεων, ὑπὲρ ὧν τρεῖς ἑβδομάδας ἡμερῶν ἐτέλεσεν ἄσιτος, τοὺς λόγους ἐκζητῶν ἀκούει ἀγγέλου πρὸς ἄγγελον λέγοντος· συνέτισον ἐκεῖνον τὴν ὅρασιν. Καὶ Ζαχαρίας ὁ μέγας προφήτης δι᾽ ὅλης τῆς αὐτοῦ προφητείας καθ᾽ ἑκάστην ὅρασιν τὸν ἐν αὐτῷ λαλοῦντα ἄγγελον εἰσάγει, ( δεικνύοντά τε τὰς ὁράσεις καὶ διδάσκοντα τοὺς τῶν ὁράσεων λόγους, φάσκων· καὶ ἔδειξέν μοι ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοί· καὶ εἶπέ μοι ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοί· καὶ εἶπα τῷ ἀγγέλῳ τῷ λαλοῦντι ἐν ἐμοί· Κύριε, τί ἐστι ταῦτα; Καὶ δῆλον ἐντεῦθεν ὅτι πάντες οἱ ἅγιοι καὶ ἐδέχοντο ὑπὸ τοῦ Πνεύματος ἀποκαλύψεις καὶ ἐζήτουν ἀποκαλυφθῆναι τῶν ἀποκαλυφθέντων τοὺς λόγους, καὶ ὅτι τοῦ Πνεύματος ἡ χάρις οὐδαμῶς τῆς φύσεως καταργεῖ τὴν δύναμιν, ἀλλὰ μᾶλλον καταργηθεῖσαν τῇ χρήσει τῶν παρὰ φύσιν τρόπων ἐνεργὸν ἐποίει πάλιν, τῇ χρήσει τῶν κατὰ φύσιν πρὸς τὴν τῶν θείων κατανόησιν ἄγουσα. Ζητεῖ γὰρ ἐν ἡμῖν τὴν τῶν ὄντων γνῶσιν τὸ Πνεῦμα τὸ ἅγιον καὶ ἐρευνᾷ, ἀλλ᾽ οὐχ ἑαυτῷ ζητεῖ τὸ ζητούμενον, ὅτι Θεὸς καὶ πάσης ἐπέκεινα γνώσεως, ἀλλ᾽ ἡμῖν τοῖς δεομένοις τῆς γνώσεως, ὥσπερ ἀμέλει καὶ ὁ Λόγος γίνεται σὰρξ οὐχ ἑαυτῷ, ἀλλ᾽ ἡμῖν τὸ διὰ τῆς σαρκώσεως ἐξανύων μυστήριον. Ὡς γὰρ χωρὶς σαρκὸς νοερῶς ἐψυχωμένης οὐκ ἐνήργει θεοπρεπῶς τὰ κατὰ φύσιν τῆς σαρκὸς ὁ Λόγος, οὕτως οὐδὲ τὸ Πνεῦμα τὸ ἅγιον ἐν τοῖς ἁγίοις ἐνεργεῖ τὰς γνώσεις τῶν μυστηρίων χωρὶς τῆς κατὰ φύσιν ζητούσης τε καὶ ἐρευνώσης τὴν γνῶσιν δυνάμεως. Εἴτε οὖν ἐζήτουν ἢ","english":"And Daniel, the great man of desires of the divine visions, for which he completed three weeks of days without food, seeking the meanings, hears an angel saying to an angel: \"Make that one understand the vision.\" And Zechariah the great prophet, throughout his whole prophecy, at each vision introduces the angel who speaks in him, showing the visions and teaching the meanings of the visions, saying: \"And the angel who speaks in me showed me\"; and \"the angel who speaks in me said to me\"; and \"I said to the angel who speaks in me: Lord, what are these things?\" And from this it is clear that all the saints both received revelations from the Spirit and sought to have the meanings of the things revealed made known to them, and that the grace of the Spirit in no way abolishes the power of nature, but rather, when it had been rendered inactive by the use of modes contrary to nature, made it active again, leading it by the use of things according to nature to the understanding of divine things. For the Holy Spirit seeks and searches out in us the knowledge of things that exist, but it does not seek the thing sought for itself, since it is God and beyond all knowledge, but for us who need knowledge, just as indeed the Word also becomes flesh not for itself, but for us, accomplishing through the incarnation the mystery. For just as without flesh rationally ensouled the Word did not divinely perform the natural operations of the flesh, so neither does the Holy Spirit work the knowledges of the mysteries in the saints without the power that by nature seeks and searches out knowledge. Whether, then, they were seeking or","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":364,"ref":"p364","source":"ἐξεζήτουν, εἴτε ἠρεύνων ἢ ἐξηρεύνων οἱ ἅγιοι, τὴν χάριν εἶχον τοῦ Πνεύματος κινοῦσαν αὐτῶν τὴν νοερὰν καὶ λογικὴν δύναμιν πρὸς ζήτησιν καὶ ἔρευναν τῆς τῶν ψυχῶν σωτηρίας, καὶ χωρὶς τοῦ Πνεύματος οὐδὲν παντελῶς ἐθεώρουν πνευματικόν, ὅτι μηδὲ πέφυκεν ὁ ἀνθρώπινος νοῦς ἄνευ θείου φωτὸς τῶν θείων καὶ νοητῶν ἀντιλαμβάνεσθαι.\n\nὩς γὰρ οὐκ ἔστι χωρὶς ἡλιακοῦ φωτὸς ὀφθαλμὸν ἀντιλαμβάνεσθαι τῶν αἰσθητῶν, οὕτω δίχα πνευματικοῦ φωτὸς νοῦς ( ἀνθρώπινος οὔποτ᾽ ἂν δέξαιτο θεωρίαν πνευματικήν· τὸ μὲν γὰρ φωτίζει κατὰ φύσιν τὴν αἴσθησιν πρὸς τὴν τῶν σωμάτων ἀντίληψιν, τὸ δὲ πρὸς τὴν θεωρίαν τὸν νοῦν καταυγάζει πρὸς κατανόησιν τῶν ὑπὲρ αἴσθησιν. Σωτηρία δὲ τῶν ψυχῶν κυρίως ἐστὶ τὸ τέλος τῆς πίστεως· τέλος δὲ πίστεώς ἐστιν ἡ τοῦ πιστευθέντος ἀληθὴς ἀποκάλυψις· ἀληθὴς δὲ τοῦ πιστευθέντος ἐστὶν ἀποκάλυψις ἡ κατὰ ἀναλογίαν τῆς ἐν ἑκάστῳ πίστεως ἄρρητος τοῦ πεπιστευμένου περιχώρησις· περιχώρησις δὲ τοῦ πεπιστευμένου καθέστηκεν ἡ πρὸς τὴν ἀρχὴν κατὰ τὸ τέλος τῶν πεπιστευκότων ἐπάνοδος· ἡ δὲ πρὸς τὴν οἰκείαν ἀρχὴν κατὰ τὸ τέλος τῶν πεπιστευκότων ἐπάνοδός ἐστιν ἡ τῆς ἐφέσεως πλήρωσις· ἐφέσεως δὲ πλήρωσίς ἐστιν ἡ περὶ τὸ ἐφετὸν τῶν ἐφιεμένων ἀεικίνητος στάσις· ἀεικίνητος δὲ στάσις ἐστὶν ἡ τοῦ ἐφετοῦ διηνεκής τε καὶ ἀδιάστατος ἀπόλαυσις· ἀπόλαυσις δὲ διηνεκὴς καὶ ἀδιάστατος ἡ τῶν ὑπὲρ φύσιν θείων καθέστηκε μέθεξις· μέθεξις δὲ τῶν ὑπὲρ φύσιν θείων ἐστὶν ἡ πρὸς τὸ μετεχόμενον τῶν μετεχόντων ὁμοίωσις·","english":"Whether the saints were seeking or searching or scrutinizing, they had the grace of the Spirit moving their intellectual and rational power toward the seeking and searching of the salvation of souls, and without the Spirit they would behold nothing spiritual at all, since human intellect is not by nature able, without divine light, to apprehend things divine and intelligible.\n\nFor just as it is impossible for the eye to apprehend sensible things without the light of the sun, so too without spiritual light the human intellect would never receive spiritual contemplation. The one illuminates the senses by nature for the apprehension of bodies, while the other illumines the intellect for contemplation, for the understanding of things beyond sense. And the salvation of souls is properly the end of faith; and the end of faith is the true revelation of what has been believed; and the true revelation of what has been believed is the ineffable interpenetration of the thing believed, in proportion to the faith in each person; and the interpenetration of the thing believed is the return of those who have believed to the beginning at the end; and the return of those who have believed to their own beginning at the end is the fulfillment of desire; and the fulfillment of desire is the ever-moving rest of those who desire around the object of desire; and ever-moving rest is the continuous and uninterrupted enjoyment of the object of desire; and continuous and uninterrupted enjoyment is the participation in things divine beyond nature; and participation in things divine beyond nature is the likeness of the participants to that in which they participate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":365,"ref":"p365","source":"ἡ δὲ πρὸς τὸ μετεχόμενον τῶν μετεχόντων ὁμοίωσίς ἐστιν ἡ κατ᾽ ἐνέργειαν πρὸς αὐτὸ τὸ μετεχόμενον τῶν μετεχόντων δι᾽ ὁμοιότητος ἐνδεχομένη ταυτότης· ἡ δὲ τῶν μετεχόντων ἐνδεχομένη κατ᾽ ἐνέργειαν δι᾽ ὁμοιότητος πρὸς τὸ μετεχόμενον ταυτότης ἐστὶν ἡ θέωσις τῶν ἀξιουμένων θεώσεως· ἡ δὲ θέωσίς ἐστι καθ᾽ ὑπογραφῆς λόγον πάντων τῶν χρόνων καὶ τῶν αἰώνων καὶ τῶν ἐν χρόνῳ καὶ αἰῶνι περιοχὴ καὶ πέρας· περιοχὴ δὲ καὶ πέρας τῶν χρόνων καὶ τῶν αἰώνων ἐστὶ καὶ πάντων τῶν ἐν αὐτοῖς ἡ τῆς ἀκραιφνοῦς καὶ κυρίως ἀρχῆς πρὸς τὸ κυρίως τέλος καὶ ἀκραιφνὲς ἐν τοῖς σῳζομένοις ἀδιάστατος ἑνότης· ἀδιάστατος δὲ τῆς ἀκραιφνοῦς ἀρχῆς τε καὶ τέλους ἑνότης ἐν τοῖς σῳζομένοις ἐστὶν ἡ κρείττων τῶν οὐσιωδῶς ἀρχῇ τε καὶ τέλει μεμετρημένων τῶν κατὰ ( φύσιν ἔκβασις· ἔκβασις δὲ τῶν κατ᾽ ἀρχὴν καὶ τέλος περιγεγραμμένων ἐστὶν ἡ ἄμεσος καὶ ἄπειρος καὶ ἐπ᾽ ἄπειρον ἐν τοῖς ἀξιωθεῖσι τῆς κατὰ τὸ κρεῖττον νοουμένης τῶν κατὰ φύσιν ἐκβάσεως ἐνέργεια τοῦ Θεοῦ πανσθενὴς καὶ ὑπερδύναμος· ἄμεσος δὲ καὶ ἄπειρος καὶ ἐπ᾽ ἄπειρον ἐνέργεια τοῦ Θεοῦ πανσθενής ἐστι καὶ ὑπερδύναμος ἡ κατὰ τὴν ἄφθεγκτον καὶ ὑπὲρ νόησιν ἕνωσιν ἄρρητός τε καὶ ὑπεράρρητος ἡδονὴ καὶ χαρὰ τῶν ἐνεργουμένων, ἧς οὐκ ἔστι νοῦν ἢ λόγον παντάπασιν ἢ νόησιν ἢ ῥῆσιν ἐν τῇ φύσει τῶν ὄντων εὑρεῖν. Οὐκ ἔχει γὰρ ἡ φύσις τῶν ὑπὲρ φύσιν τοὺς λόγους, ὥσπερ οὐδὲ τῶν παρὰ φύσιν τοὺς νόμους·","english":"The likeness of the participants to that which is participated in is the identity, possible through likeness, that comes about in actuality toward that which is participated in by the participants; and the identity, possible in actuality through likeness, of the participants toward that which is participated in is the deification of those deemed worthy of deification; and deification is, in the sense of an outline, the encompassment and limit of all times and ages and of all things in time and age; and the encompassment and limit of times and ages and of all things in them is the undivided unity, in those who are saved, of the pure and properly so-called beginning with the properly so-called and pure end; and the undivided unity of the pure beginning and end in those who are saved is the transcendence, beyond things measured essentially by beginning and end, of things according to nature; and the transcendence of things circumscribed by beginning and end is the immediate and infinite and infinitely extending activity, in those deemed worthy of the transcendence of things according to nature understood in the higher sense, of God, all-powerful and beyond power; and the immediate and infinite and infinitely extending activity of God, all-powerful and beyond power, is the ineffable and beyond-ineffable pleasure and joy, in accordance with the unutterable and beyond-thought union, of those in whom it is active, of which it is not possible to find mind or reason or thought or speech at all in the nature of beings. For the nature of things beyond nature does not have the principles, just as neither does it have the laws of things contrary to nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":366,"ref":"p366","source":"ὑπὲρ φύσιν δὲ λέγω τὴν θείαν καὶ ἀνεννόητον ἡδονήν, ἣν ποιεῖν πέφυκεν ὁ Θεὸς φύσει κατὰ τὴν χάριν τοῖς ἀξίοις ἑνούμενος, παρὰ φύσιν δὲ τὴν κατὰ στέρησιν ταύτης συνισταμένην ἀνεκλάλητον ὀδύνην, ἣν ποιεῖν εἴωθεν ὁ Θεός, φύσει παρὰ τὴν χάριν τοῖς ἀναξίοις ἑνούμενος. Κατὰ γὰρ τὴν ὑποκειμένην ἑκάστῳ ποιότητα τῆς διαθέσεως ὁ Θεός, τοῖς πᾶσιν ἑνούμενος ὡς οἶδεν αὐτός, τὴν αἴσθησιν ἑκάστῳ παρέχεται καθώς ἐστιν ἕκαστος ὑφ᾽ ἑαυτοῦ διαπεπλασμένος πρὸς ὑποδοχὴν τοῦ πάντως πᾶσιν ἑνωθησομένου κατὰ τὸ πέρας τῶν αἰώνων. Σωτηρίαν δὲ ψυχῶν, ὡς οἶμαι, τυχὸν ὁ τῶν ἀποστόλων ἀκρότατος ἔφη Πέτρος, ὡς πίστεως τέλος, τῶν ὑπὲρ φύσιν τὴν μέθεξιν· περὶ ἧς σωτηρίας, διὰ Πνεύματος ἁγίου δηλαδή, σαφῶς ἐξεζήτησαν προφῆται καὶ ἐξηρεύνησαν εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς Πνεῦμα Χριστοῦ, προμαρτυρόμενον τὰ εἰς Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας. Οὐκοῦν τοὺς ἐκζητοῦντας ἐν Πνεύματι τὴν τῶν\n\nψυχῶν σωτηρίαν καὶ ἐξερευνῶντας τοὺς ταύτης πνευματικοὺς τῆς σωτηρίας λόγους ( τε καὶ τρόπους ὁδηγεῖ πρὸς κατανόησιν τὸ Πνεῦμα τὸ ἅγιον, οὐκ ἐῶν ἀκίνητον ἐν αὐτοῖς μένειν καὶ ἀνενέργητον τὴν δι᾽ ἧς ἐκζητεῖν τὰ θεῖα πεφύκασι δύναμιν.","english":"By \"beyond nature\" I mean the divine and incomprehensible pleasure, which God is by nature disposed to produce by grace when he is united to those who are worthy; and by \"contrary to nature\" I mean the ineffable pain that consists in the privation of this pleasure, which God is accustomed to produce when he is united, by nature, contrary to grace, to those who are unworthy. For in accordance with the underlying quality of each one's disposition, God, being united to all as he himself knows, grants the perception to each one just as each one has been molded by himself for the reception of the one who will certainly be united to all at the consummation of the ages. And perhaps Peter, the foremost of the apostles, called the salvation of souls, as the end of faith, the participation in that which is beyond nature; concerning this salvation, clearly through the Holy Spirit, prophets sought out and searched diligently what or what manner of time the Spirit of Christ within them was indicating, testifying beforehand to the sufferings destined for Christ and the glories that follow these. Therefore, those who seek in the Spirit the salvation of souls and search out the spiritual principles and ways of this salvation—the Holy Spirit guides them to understanding, not allowing the power by which they are naturally disposed to seek the things of God to remain unmoved and inactive within them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":367,"ref":"p367","source":"Πρῶτον μὲν αὐτοὺς διδάσκον ζητῆσαι τὴν κατὰ τὴν ἁμαρτίαν τῆς προαιρέσεως ἢ τὴν κατὰ τὴν προαίρεσιν τῆς ἁμαρτίας νέκρωσιν καὶ τὴν κατὰ τὴν ἀρετὴν τῆς προαιρέσεως ἢ τὴν κατὰ τὴν προαίρεσιν τῆς ἀρετῆς ἀναβίωσιν, ἐρευνῆσαι δὲ τῆς κατὰ τὴν ἁμαρτίαν τῆς προαιρέσεως ἢ τῆς κατὰ τὴν προαίρεσιν τῆς ἁμαρτίας νεκρώσεως τοὺς τρόπους, ὡσαύτως δὲ καὶ τῆς κατὰ τὴν ἀρετὴν τῆς προαιρέσεως ἢ τῆς ἀρετῆς κατὰ τὴν προαίρεσιν ἀναστάσεως τοὺς λόγους· δι᾽ ὧν, τρόπων τέ φημι καὶ λόγων, ἡ κατὰ τὴν προαίρεσιν τῆς ἁμαρτίας ἢ ἡ κατὰ τὴν ἁμαρτίαν τῆς προαιρέσεως νέκρωσις καὶ ἡ κατὰ τὴν προαίρεσιν τῆς ἀρετῆς ἢ τῆς προαιρέσεως κατὰ τὴν ἀρετὴν ἀνάστασις γίνεσθαι πέφυκεν, ἔχουσα προδήλως κατὰ τὸν αἰῶνα τοῦτον, ὃν καιρὸν προσηγόρευσεν ὁ λόγος, τὰ εἰς Χριστόν, ἤγουν ὑπὲρ Χριστοῦ, περὶ φύσιν παθήματα, ἅπερ αὐτοῖς προεμαρτύρετο τὸ Πνεῦμα τὸ ἅγιον, ἵνα γένωνται σύμφυτοι τοῦ θανάτου τοῦ Χριστοῦ κατὰ τὴν νέκρωσιν τῆς ἁμαρτίας καὶ τῆς ἀναστάσεως κατὰ τὴν ἔγερσιν τῆς ἀρετῆς. Δεῖ γὰρ ὡς ἀληθῶς τὸν σωθησόμενον μὴ μόνον τῇ προαιρέσει νεκρῶσαι τὴν ἁμαρτίαν, ἀλλὰ καὶ αὐτὴν τὴν προαίρεσιν τῇ ἁμαρτίᾳ, καὶ μὴ μόνον ἀναστῆσαι τῇ ἀρετῇ τὴν προαίρεσιν, ἀλλὰ καὶ αὐτὴν τῇ προαιρέσει τὴν ἀρετήν, ἵνα νεκρὰ νεκρᾶς ὅλης ὅλη διαιρεθεῖσα τῆς ἁμαρτίας μὴ αἰσθάνηται καὶ ζῶσα ζώσης ὅλης ὅλη τῆς ἀρετῆς ἐπαισθάνηται καθ᾽ ἕνωσιν ἀδιάσπαστον ἡ προαίρεσις. Ταῦτα μὲν τυχὸν πρῶτον ζητήσαντες καὶ ἐρευνήσαντες οἱ ἅγιοι διὰ Πνεύματος ἁγίου τὴν πρακτικὴν κατώρθωσαν φιλοσοφίαν·","english":"First, teaching them to seek the mortification of the will that is according to sin, or the mortification of sin that is according to the will, and the revival of the will that is according to virtue, or the revival of virtue that is according to the will; and to search out the ways of the mortification of the will that is according to sin, or of the mortification of sin that is according to the will, and likewise also the principles of the resurrection of the will that is according to virtue, or of virtue that is according to the will; through which—ways, I say, and principles—the mortification of sin that is according to the will, or of the will that is according to sin, and the resurrection of the will that is according to virtue, or of virtue that is according to the will, are naturally brought about, having manifestly in this age, which the word called the time, the things pertaining to Christ—that is, for Christ's sake—the sufferings that are beyond nature, which the Holy Spirit foretestified to them, so that they might become conformed to the death of Christ in the mortification of sin and to the resurrection in the awakening of virtue. For truly the one who is to be saved must mortify sin not only by the will, but also the will itself by sin, and must raise up the will not only by virtue, but also virtue itself by the will, so that the will, wholly separated from wholly dead sin, may not perceive it, and, living, may wholly perceive wholly living virtue through an unbroken union. These things, then, the saints, having first perhaps sought and searched out through the Holy Spirit, successfully accomplished the practical philosophy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":368,"ref":"p368","source":"μεθ᾽ ἥν, οἷα δὴ καθαροὶ γεγονότες καὶ παντὸς ἐλεύθεροι μολυσμοῦ, πρὸς τὸ τέλος τῶν ὄντων ὑπὸ τοῦ αὐτοῦ Πνεύματος τὸ νοερὸν ἐκίνησαν ὄμμα τῆς ψυχῆς, ἐκζητοῦντες ( μετὰ τὴν προαιρετικὴν ἀνάστασιν καὶ τὴν τῆς φύσεως ἀφθαρσίαν, καὶ ἐξερευνῶντες τούς τε τρόπους καὶ τοὺς λόγους τῆς κατ᾽ αὐτὴν θεοπρεποῦς ἀθανασίας. Οὐ γὰρ ἐζήτουν ἔτι τὴν ἀνάστασιν τῆς προαιρέσεως, ἣν ἤδη κατὰ τὴν πρακτικὴν λαβόντες εἶχον παρὰ τοῦ Πνεύματος, οὐδὲ τοὺς κατ᾽ αὐτὴν ἠρεύνων τρόπους, οὓς φθάσαντες κατώρθωσαν διὰ τῆς χάριτος, ἀλλ᾽ ἣν οὐκ εἶχον τῆς φύσεως ἐξεζήτουν ἀφθαρσίαν, καὶ τοὺς τρόπους καὶ τοὺς λόγους τῆς κατ᾽ αὐτὴν ἐξηρεύνων θεώσεως, πρὸς ἣν ἠπείγοντο τῆς κατ᾽ αὐτὴν ἐν Χριστῷ δόξης ἐπιθυμοῦντες, ἵνα, ὥσπερ συνέπαθον αὐτῷ κατὰ τὸν αἰῶνα τοῦτον, ὅν, ὡς ἔφην, καιρὸν ὠνόμασεν ὁ λόγος, οὕτως καὶ συνδοξασθῶσι κατὰ τὸν αἰῶνα τὸν μέλλοντα, κληρονόμοι μὲν ὑπὲρ φύσιν Θεοῦ κατὰ τὴν χάριν, συγκληρονόμοι δὲ Χριστοῦ, κατ᾽ οἰκονομίαν τῇ δυνάμει τῆς ἐνανθρωπήσεως τὴν ὅλην οἰκειουμένου φύσιν, γινόμενοι. Θεὸς γὰρ ὑπάρχων φύσει καὶ ἄνθρωπος ὁ Χριστὸς ὑφ᾽ ἡμῶν ὡς Θεὸς ὑπὲρ φύσιν χάριτι κληρονομεῖται κατὰ τὴν ἄρρητον μέθεξιν καί, δι᾽ ἡμᾶς ἐν εἴδει τῷ καθ᾽ ἡμᾶς ὡς ἄνθρωπος ἡμᾶς οἰκειούμενος, ἑαυτὸν κληρονομεῖ σὺν ἡμῖν κατὰ τὴν ἀνεννόητον συγκατάβασιν· ὃν τῷ Πνεύματι μυστικῶς οἱ ἅγιοι προθεωρήσαντες ἐδιδάχθησαν ὡς χρὴ τῆς κατὰ τὸ μέλλον φανησομένης διὰ τὴν ἀρετὴν ἐν Χριστῷ δόξης τὰ εἰς αὐτὸν ὑπὲρ ἀρετῆς κατὰ τὸ παρὸν προκαθηγεῖσθαι παθήματα·","english":"After which, having become pure and free from every defilement, they moved the noetic eye of the soul toward the end of things by the same Spirit, seeking after the resurrection of choice and the incorruption of nature, and searching out both the modes and the principles of the God-befitting immortality according to it. For they were no longer seeking the resurrection of choice, which they already possessed, having received it from the Spirit in the practical life, nor were they investigating the modes according to it, which they had already accomplished through grace, but they were seeking the incorruption of nature, which they did not have, and were searching out the modes and principles of the deification according to it, toward which they were hastening, desiring the glory according to it in Christ, so that, just as they suffered with him in this age—which, as I said, the word called a time—so also they might be glorified with him in the age to come, becoming heirs of God beyond nature by grace, and co-heirs of Christ, he having appropriated the whole nature by the economy through the power of the incarnation. For Christ, being God by nature and man, is inherited by us as God beyond nature by grace through the ineffable participation, and, appropriating us to himself as man in the form that is according to us for our sake, he inherits himself together with us through the inconceivable condescension; whom the saints, having mystically foreseen by the Spirit, were taught how it is necessary that the sufferings for the sake of virtue in the present should precede the glory that will appear in the future in Christ because of virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":369,"ref":"p369","source":"ἐρευνῶντες γάρ, φησίν, εἰς τίνα ἢ ποῖον καιρὸν ἐδήλου τὸ ἐν αὐτοῖς Πνεῦμα Χριστοῦ προμαρτυρόμενον τὰ εἰς Χριστὸν παθήματα καὶ τὰς μετὰ ταῦτα δόξας. Οὐκοῦν καὶ ἐξεζήτουν καὶ ἐξηρεύνων οὐ μόνον τὴν ἀφθαρσίαν τῆς φύσεως καὶ τοὺς λόγους τῆς κατ᾽ αὐτὴν ἐκθεώσεως, ἀλλὰ δὴ καὶ τὸν καιρὸν καθ᾽ ὃν ἡ διὰ παθημάτων ὑπὲρ ( αὐτῆς δοκιμασία γενήσεται, φανερὰν ποιουμένη τῶν τε κατ᾽ ἀλήθειαν αὐτῆς ἐφιεμένων τὴν διάθεσιν καὶ τῶν καθ᾽ ὑπόκρισιν ἐρᾶν αὐτῆς\n\nνομιζομένων τὴν πρόθεσιν, καὶ τὸν ἄλλον καιρόν, ἤγουν αἰῶνα, καθ᾽ ὃν παροῦσα φανήσεται κατ᾽ ἐνέργειαν, πάντας ἀναλόγως, καθὼς ἕκαστός ἐστιν αὐτῆς δεκτικός, μεταποιοῦσα πρὸς τὴν θείαν ὁμοίωσιν· ἣν δόξαν τυχὸν τοῖς ὑπὲρ ἀρετῆς μεθεπομένην πόνοις προεῖπεν ὁ λόγος.\n\nΤαῦτα μὲν ἐρεῖ τις ἀπολογούμενος πρὸς τὸν λέγοντα τί δήποτε μὴ ζήτησιν καὶ ἐρεύνησιν, ἀλλ᾽ ἐκζήτησιν ἐνταῦθα καὶ ἐξερεύνησιν εἶπεν ἡ Γραφή, καὶ τὸν πρόχειρον νοῦν ἐμφαντικῶς προδεικνύμενος. Ἐγὼ δὲ καὶ ἄλλον οἶδα παρά τινος σοφοῦ λόγον ἀκούσας. Ἕλεγε γὰρ ἐκεῖνος, μυστικώτερον τὸν περὶ τῆς ἀρχῆς καὶ τοῦ τέλους τῆς τε ζητήσεως καὶ τῆς ἐκζητήσεως λόγον ποιούμενος, πρὸς μὲν τὴν ἀρχὴν τετάχθαι φυσικῶς τὴν ζήτησιν, πρὸς δὲ τὸ τέλος τὴν ἐκζήτησιν· οὐ γάρ τις φυσικῶς ἐκζητεῖ τὴν ἀρχήν, ὥσπερ οὐδὲ ζητεῖ φυσικῶς τὸ τέλος, ἀλλὰ τὴν μὲν ἀρχὴν ζητεῖ, τὸ δὲ τέλος ἐκζητεῖ.","english":"For, he says, searching into what or what sort of time the Spirit of Christ that was in them was indicating beforehand, when it testified in advance the sufferings destined for Christ and the glories that would follow these things. Therefore they both sought out and searched out not only the incorruption of nature and the principles of its deification, but indeed also the time in which the testing of it through sufferings would come about, making manifest both the disposition of those who truly desire it and the intention of those who are thought to love it in pretense, and the other time, that is, the age, in which, being present, it will appear in actual operation, transforming all proportionally, according as each is receptive of it, toward the divine likeness; which glory, perhaps, the word foretold as following upon the labors undertaken for the sake of virtue.\n\nThese things one might say in defense against the one who asks why on earth the Scripture said here not \"seeking\" and \"searching\" but \"seeking out\" and \"searching out,\" also manifestly displaying the ready meaning beforehand. But I know also another account, having heard it from a certain wise man. For he said, making a more mystical account concerning the beginning and the end of both seeking and seeking out, that seeking is naturally assigned to the beginning, while seeking out is assigned to the end; for no one naturally seeks out the beginning, just as neither does one naturally seek the end, but one seeks the beginning, while one seeks out the end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":370,"ref":"p370","source":"Ἀφ᾽ οὗ γάρ, ἔφασκεν, ἅμα τῷ εἶναι διὰ τῆς παρακοῆς τὴν οἰκείαν ἀρχὴν ὀπίσω ποιήσας ὁ ἄνθρωπος ζητεῖν οὐκ ἠδύνατο τὸ κατόπιν αὐτοῦ γεγενημένον, καὶ ἐπειδὴ φυσικῶς ἡ ἀρχὴ περιγράφει τῶν ὑπ᾽ αὐτῆς γεγενημένων τὴν κίνησιν, εἰκότως προσηγορεύθη καὶ τέλος, εἰς ὅπερ, ὡς αἰτίαν τῆς τῶν κινουμένων κινήσεως, δέχεται πέρας ὁ δρόμος. Ἐκζητῶν οὖν τὸ ἑαυτοῦ τέλος ὁ ἄνθρωπος εἰς τὴν ἀρχὴν καταντᾷ, φυσικῶς ἐν τῷ τέλει τυγχάνουσαν· ἧς ἀπολιπὼν τὴν ζήτησιν, τὴν αὐτῆς, ὡς τέλους φύσει, μετῆλθεν ἐκζήτησιν. Οὐ γὰρ ἦν αὐτῆς διαφυγεῖν τὴν περιγραφήν, πανταχόθεν αὐτὸν περιϊσταμένην καὶ τὴν αὐτοῦ περιορίζουσαν κίνησιν. Οὐκ ἦν οὖν ζητῆσαι τὴν ἀρχήν, ὡς ἔφην, ὀπίσω γεγενημένην, ἀλλ᾽ ἐκζητῆσαι τὸ τέλος ἐμπρὸς ὑπάρχον, ἵνα γνῷ διὰ τοῦ τέλους τὴν ἀπολειφθεῖσαν ἀρχήν, ἐπειδὴ μὴ ἔγνω τὸ τέλος ἐκ τῆς ἀρχῆς. ( Καὶ τοῦτο τυχὸν ὁ σοφὸς μυσταγωγῶν Σολομών φησιν· τί τὸ γεγενημένον, αὐτὸ τὸ γενησόμενον· καὶ τί τὸ πεποιημένον, αὐτὸ τὸ ποιηθησόμενον, ὡσανεὶ σαφῶς τὴν ἀρχὴν ἐκ τοῦ τέλους δεικνύς. Οὐκέτι γὰρ μετὰ τὴν παράβασιν δείκνυται τὸ τέλος ἐκ τῆς ἀρχῆς, ἀλλ᾽ ἡ ἀρχὴ ἐκ τοῦ τέλους, οὐδὲ ζητεῖ τις τοὺς τῆς ἀρχῆς λόγους, ἀλλ᾽ ἐκζητεῖ τοὺς πρὸς τὸ τέλος τοὺς κινουμένους ἀπάγοντας. Εἰ δέ, ὅτι πολλαχοῦ τῆς Γραφῆς ἡ ζήτησις εἴρηται, ὡς τὸ ζήτησον εἰρήνην καὶ δίωξον αὐτήν, καὶ ζητεῖτε πρῶτον τὴν βασιλείαν τοῦ Θεοῦ καὶ τὴν δικαιοσύνην αὐτοῦ, βεβαίαν οὐχ ἡγεῖται ταύτην ἔννοιαν, αὐτόθεν ἔχει νουνεχῶς ἐπισκήπτων τῶν λεχθέντων τὴν πίστωσιν.","english":"For, he said, from the moment that man, through disobedience, put his own beginning behind him, he was unable to seek what had come to be behind him; and since the beginning naturally circumscribes the motion of the things that have come to be from it, it was reasonably also called the end, to which, as the cause of the motion of things that are moved, the course receives its limit. So man, seeking his own end, arrives at the beginning, which naturally resides in the end; and having abandoned the search for it, he pursued the search for it as an end by nature. For it was not possible to escape its circumscription, which surrounds him on every side and bounds his motion. It was not possible, then, as I said, to seek the beginning that had come to be behind, but to seek out the end that lies ahead, so that through the end he might know the beginning that had been left behind, since he did not know the end from the beginning. And perhaps this is what the wise Solomon says in mystical initiation: What has come to be, that is what will be; and what has been made, that is what will be made—as if clearly showing the beginning from the end. For no longer after the transgression is the end shown from the beginning, but the beginning from the end, nor does one seek the principles of the beginning, but seeks out those that lead the things that are moved toward the end. But if, because in many places of Scripture the word \"seeking\" is used—as in \"Seek peace and pursue it,\" and \"Seek first the kingdom of God and his righteousness\"—he does not consider this notion firm, he provides confirmation of what has been said by wisely insisting on it from that very point.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":371,"ref":"p371","source":"Εἰπὼν γὰρ ὁ λόγος ζήτησον εἰρήνην καὶ δίωξον αὐτὴν ἐν τῷ τέλει τὴν ἀρχὴν διῶξαι παρενεγύησε καὶ τὴν βασιλείαν, ἀρχὴν οὖσαν διὰ τῆς δικαιοσύνης, ὡς τέλους τῆς βασιλείας, ἐκζητῆσαι παρεκελεύσατο. Βασιλεία γὰρ Θεοῦ πρὸ πάσης ἐστὶ δικαιοσύνης, μᾶλλον δὲ κυριώτερον εἰπεῖν αὐτοδικαιοσύνη, πρὸς ἥν, ὡς τέλος, ἐπείγεται πᾶσα σπουδαίου κίνησις. Εἰ γὰρ δικαιοσύνη ἐστὶν ἡ τοῦ ἴσου κατ᾽ ἀξίαν ἑκάστῳ διανέμησις, βασιλεία δὲ ἔννομός ἐστιν ἐπιστασία, ἄρα ταὐτὸν τῇ βασιλείᾳ ἡ δικαιοσύνη, δι᾽ ἦς, ὡς τέλους, ὁδεύειν τοῖς βουλομένοις ἐστὶν εὐμαρές, ὡς πρὸς ἀρχὴν τὴν βασιλείαν· δικαιοσύνη γάρ ἐστι βασιλεία ἐνεργουμένη καὶ βασιλεία ἐστὶ δικαιοσύνη δι᾽ ἔργων κεκυρωμένη· τὸ γὰρ ἐννόμως ἐπιστατεῖν τοῖς οὖσι διανέμειν ἐστὶν ἑκάστῳ τὰ πρὸς ἀξίαν, καὶ τὸ διανέμειν ἑκάστῳ τὰ πρὸς ἀξίαν ἔννομός ἐστι τῶν ὄντων ἐπιστασία. Οὐκοῦν οὐδὲν τῆς κατὰ νοῦν τῆς ἁγίας Γραφῆς ὁμαλότητος ἡ κατὰ τὴν λέξιν διαφορὰ παρεσάλευσεν, παρὰ τοῖς σοφοῖς δηλαδὴ τῶν θείων νοήμοσιν.","english":"For the passage, having said, \"Seek peace and pursue it,\" hinted at pursuing the beginning in the end, and commanded us to seek out the kingdom, which is the beginning through righteousness, as the end of the kingdom. For the kingdom of God is before all righteousness, or rather, to speak more properly, it is righteousness itself, toward which every motion of the zealous person hastens as its end. For if righteousness is the distribution of equality to each according to worth, and the kingdom is a lawful governance, then righteousness is the same as the kingdom, through which it is easy for those who wish to walk as toward an end, namely the kingdom as a beginning; for righteousness is the kingdom in operation, and the kingdom is righteousness confirmed through works. For to govern lawfully those that exist is to distribute to each according to worth, and to distribute to each according to worth is a lawful governance of things that exist. Therefore the difference in wording did not disturb the smoothness of the holy Scripture according to the mind, at least among the wise who understand divine things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":372,"ref":"p372","source":"( Εἰ δὲ καὶ καθ᾽ ἕτερον βούλοιτό τις ἐκδέχεσθαι τρόπον τήν τε ζήτησιν καὶ ἐρεύνησιν, καὶ τὴν ἐκζήτησιν καὶ τὴν ἐξερεύνησιν, εὑρήσει τὴν μὲν ζήτησιν καὶ τὴν ἐκζήτησιν περὶ τὸν νοῦν κινουμένας, τὴν δὲ ἐρεύνησιν καὶ τὴν ἐξερεύνησιν περὶ τὸν λόγον. Ζητεῖ γὰρ φυσικῶς ὁ νοῦς, ἐρευνᾷ δὲ κατὰ φύσιν ὁ λόγος. Ζήτησις γάρ ἐστιν, ἵν᾽ ὡς ἐν ὅρῳ περιλαβὼν εἴπω, ἁπλῆ τοῦ νοὸς πρός τι γνωστὸν μετ᾽ ἐφέσεως κίνησις· ἐρεύνησις δέ ἐστιν ἁπλῆ τοῦ λόγου περί τι γνωστὸν\n\nμετά τινος ἐννοίας διάκρισις· ἐκζήτησις δέ ἐστιν ἡ κατ᾽ ἐπιστήμην τοῦ νοὸς γνωστικὴ πρός τι γνωστὸν μετὰ ποιᾶς, ἤγουν τοιᾶσδε, ἐφέσεως κίνησις· ἐξερεύνησις δέ ἐστιν ἡ τοῦ λόγου κατ᾽ ἐνέργειαν περί τι γνωστὸν μετὰ ποιᾶς, ἤγουν τοιᾶσδε, ἐννοίας διάκρισις· οὕστινας ὅρους ἐπὶ τὰ θεῖα μεταφέροντες, φαμὲν ὅτι ζήτησίς ἐστιν ἡ τοῦ νοῦ πρώτη τε καὶ ἁπλῆ πρὸς τὴν ἰδίαν αἰτίαν μετ᾽ ἐφέσεως κίνησις, ἐρεύνησις δέ ἐστιν ἡ πρώτη τε καὶ ἁπλῆ τοῦ λόγου περὶ τὴν ἰδίαν αἰτίαν μετά τινος ἐννοίας διάκρισις, ἐκζήτησις δὲ πάλιν ἐστὶν ἡ τοῦ νοῦ κατ᾽ ἐπιστήμην γνωστικὴ πρὸς τὴν ἰδίαν αἰτίαν μετά τινος ζεούσης ἐφέσεως κίνησις, ἐξερεύνησις δέ ἐστιν ἡ τοῦ λόγου κατ᾽ ἐνέργειαν τῶν ἀρετῶν περὶ τὴν ἰδίαν αἰτίαν μετά τινος ἔμφρονος καὶ σοφῆς ἐννοίας γινομένη διάκρισις.","english":"But if someone wishes to understand the seeking and the searching, and the out-seeking and the out-searching, in another way as well, he will find that the seeking and the out-seeking are movements concerned with the intellect, while the searching and the out-searching are concerned with the reason. For the intellect seeks by nature, and the reason searches by nature. For seeking is, to put it in a definition, the simple movement of the intellect with desire toward something knowable; and searching is the simple discernment of the reason concerning something knowable with some conception; and out-seeking is the intellect's knowledgeable movement, according to knowledge, toward something knowable with a certain quality, that is, a particular kind, of desire; and out-searching is the reason's discernment, according to activity, concerning something knowable with a certain quality, that is, a particular kind, of conception. Transferring these definitions to divine matters, we say that seeking is the intellect's first and simple movement with desire toward its own cause; and searching is the reason's first and simple discernment with some conception concerning its own cause; and out-seeking, in turn, is the intellect's knowledgeable movement, according to knowledge, toward its own cause with a certain fervent desire; and out-searching is the discernment of the reason, according to the activity of the virtues, concerning its own cause, arising with some prudent and wise conception.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":373,"ref":"p373","source":"Οὐκοῦν καὶ οἱ ἅγιοι προφῆται, περὶ τῆς σωτηρίας τῶν ψυχῶν ἐκζητήσαντές τε καὶ ἐξερευνήσαντες, διάπυρον εἶχον καὶ ζέουσαν μετ᾽ ἐπιστήμης καὶ γνώσεως πρὸς τὸν Θεὸν τὴν τοῦ νοῦ κατ᾽ ἔφεσιν κίνησιν, καὶ ἔμφρονα καὶ σοφὴν τὴν τοῦ λόγου κατὰ τὴν ἐνέργειαν τῶν θείων διάκρισιν· οὓς οἱ μιμούμενοι μετὰ γνώσεως καὶ ἐπιστήμης τὴν τῶν ψυχῶν ἐκζητοῦσι σωτηρίαν, καὶ μετὰ φρονήσεως καὶ σοφίας ἐξερευνῶντες μετέρχονται τὴν ἐν τοῖς θείοις ἔργοις διάκρισιν. ΣΧΟΛΙΑ 1. Οὔτε ἡ θείας χάρις φησίν ἐνεργεῖ φωτισμούς γνώσεως, οὐκ ὄντος τοῦ κατά δύναμιν φυσικήν δεχομένου τόν φωτισμόν· ( οὔτε μήν τό δεκτικόν δίχα τῆς χορηγούσης χάριτος τόν φωτισμόν ἐνεργεῖ γνώσεως. 2. Ὁ δίχα πάθους αἰτῶν λαμβάνει τήν τοῦ ἐνεργεῖν δύνασθαι χάριν κατά τήν πρᾶξιν τάς ἀρετάς· καί ὁ ζητῶν ἀπαθῶς, εὑρίσκει κατά τήν φυσικήν θεωρίαν τήν ἐν τοῖς οὖσιν ἀλήθειαν· καί ὁ κρούων ἀπαθῶς τήν θύραν τῆς γνώσεως, ἀκωλύτως εἰς τήν ἀπόκρυφον τῆς μυστικῆς θεολογίας εἰσελεύσεται χάριν. 3. Ὁ νοῦς σοφίας ὄργανόν φησιν· ὁ λόγος, γνώσεως· ἡ κατ᾿ ἄμφω πληροφρία, τῆς κατ᾿ ἄμφω συνισταμένης πίστεως· τοῦ δέ τῶν ἰαμάτων χαρίσματος, ἡ φυσική φιλανθρωπία. Πᾶν γάρ χάρισμα θεῖον, ἐπιτήδειον ἐν ἡμῖν ἔχει καί προσφυές ὥσπερ δύναμιν ἤ διάθεσιν ὄργανον δεκτικόν. Οἷον ὁ τόν νοῦν πάσης αἰσθητῆς φαντασίας ποιήσας καθαρόν, δέχεται σοφίαν· ὁ δέ τόν λόγον τῶν ἐμφύτων παθῶν, θυμοῦ λέγω καί ἐπιθυμίας, καταστάσας Δεσπότην, δέχεται γνῶσιν· ὁ δέ τήν κατά νοῦν καί λόγον περί τό Θεῖον ἀσάλευτον πληροφορίαν ἔχων, τήν πάντα δυναμένην δέχεται πίστιν·","english":"Therefore the holy prophets too, having sought out and searched out concerning the salvation of souls, possessed a fiery and boiling movement of the mind toward God in accordance with desire, together with knowledge and understanding, and a prudent and wise discrimination of reason in accordance with the working of divine things. Those who imitate them with knowledge and understanding seek out the salvation of souls, and with prudence and wisdom, searching out, they pursue the discrimination that is in divine works. SCHOLIA 1. Neither, he says, does divine grace work illuminations of knowledge when there is no one receiving the illumination according to natural capacity; nor indeed does the receptive capacity, apart from the grace that bestows it, work the illumination of knowledge. 2. He who asks without passion receives the grace of being able to work the virtues in practice; and he who seeks without passion finds, according to natural contemplation, the truth that is in existing things; and he who knocks without passion at the door of knowledge will enter without hindrance into the hidden grace of mystical theology. 3. The mind, he says, is an instrument of wisdom; reason, of knowledge; the full assurance in both belongs to the faith that is established in both; and of the gift of healings, natural philanthropy. For every divine gift has in us a suitable and congenial instrument, as it were a capacity or disposition, receptive of it. For example, he who has made the mind pure of every sensory image receives wisdom; he who has established reason as master of the innate passions—I mean anger and desire—receives knowledge; and he who has an unshaken full assurance concerning the divine in mind and reason receives the faith that can do all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":374,"ref":"p374","source":"ὁ δέ τήν φυσικήν κατορθώσας φιλανθρωπίαν, μετά τήν τελείαν τῆς φιλαυτίας ἀναίρεσιν, ἰαμάτων δέχεται χαρίσματα.\n\n4. Τό αἰσθητόν φῶς δῆλον ὅτι.\n\n5. Τό πνευματικόν φῶς δῆλον ὅτι.\n\n6. Τῶν πρός Θεόν, δηλονότι κινουμένων.\n\n7. Ὁ τοῦ εἶναι λόγος τόν Θεόν ὡς ἀρχήν φυσικήν ἐπιφέρεται, φησίν· καί ὁ τοῦ εὖ εἶναι λόγος, τόν Θεόν ὡς τέλος, πρός ὅν ἐπείγεται γνωμικῶς, πᾶς ὁ τήν ἔφεσιν εἰς Θεόν ἀναπλάσαι γλιχόμενος· ὧν ἑνότης ἐστίν, ὁ τοῦ εὖ εἶναι λόγος κατά χάριν παραγινόμενος, καί τόν Θεόν ἐπιφερόμενος, τόν πάσης ἀρχῆς καί τέλους κατά φύσιν ἀνώτερον, ποιοῦντα τούς ἀρχήν ἔχοντας κατά φύσιν καί τέλος ἀνάρχους κατά χάριν καί ἀτελευτήτους.\n\n( 8. Ἡ κατά χάριν ἐν τῷ ποιῷ πρός θέωσιν μεταποίησις, ἔκβασις τῶν ἀρχῇ τε καί τέλει φυσικῶς περιγεγραμμένων ἐστί. 9. Ἔμφασις μυστικά τῆς ἐσομένης κρίσεως ἀποδεικτική. 10. Πρῶτόν τις ζητεῖ, φησί, τῇ προαιρέσει νεκρῶσαι τήν ἁμαρτίαν, καί τήν προαίρεσιν τῇ ἁμαρτίᾳ· καί οὕτως ἐρευνᾷ, πῶς δεῖ καί ποίῳ τρόπῳ νεκρῶσαι ταύτας ἀλλήλαις. Καί πάλιν μετά τήν τούτων ἀλλήλαις τελείαν νέκρωσιν, ζητεῖ τήν κατ᾿ ἀρετήν τῆς προαιρέσεως, καί τῆς ἀρετῆς τήν κατά προαίρεσιν ζωήν. Καί οὕτως","english":"But the one who has set right his natural love for humanity, after the complete removal of self-love, receives gifts of healings.\n\n4. The sensible light, obviously.\n\n5. The spiritual light, obviously.\n\n6. Of those who are moved toward God, clearly.\n\n7. The principle of being carries God as its natural beginning, he says; and the principle of well-being carries God as its end, toward which everyone who desires to reshape his impulse toward God eagerly presses on in accordance with his will. Their unity is the principle of well-being, coming about by grace and carrying God, who is by nature higher than every beginning and end, making those who have a beginning by nature to be without beginning by grace and without end.\n\n(8. The transformation by grace in the quality toward deification is a departure from the things naturally circumscribed by beginning and end. 9. A mystical indication, demonstrative of the coming judgment. 10. First, he says, one seeks by choice to put sin to death, and choice to sin; and thus he investigates how and in what manner these are to be put to death for one another. And again, after the complete putting to death of these for one another, he seeks the life of choice according to virtue, and the life of virtue according to choice. And thus","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":375,"ref":"p375","source":"ἐρευνᾷ, πῶς δεῖ, καί ποίῳ τρόπῳ τήν ἐν ἀλλήλαις τούτων δημιουργῆσαι ζωήν· ἔστιν οὖν, ὡς ἐν ὁρισμῷ λαβεῖν, ἡ μέν ζήτησις, ὄρεξις καταθυμίου τινός· ἡ δέ ἐρεύνησις, τρόπος τῆς πρός τό καταθύμιον ὀρέξεως ἀνυστικός. 11. Ὁ νεκρώσας φησί τῇ ἁμαρτίᾳ τήν προαίρεσιν, σύμφυτος γέγονε τῷ ὁμοιώματι τοῦ θανάτου τοῦ Χριστοῦ· καί ὁ ταύτην ἀναστήσας τῇ δικαιοσύνῃ, σύμφυτος γέγονε καί τῆς ἀναστάσεως αὐτοῦ. 12. Ἡ ἁμαρτία, καί ἡ προαίρεσίς φησιν ἀλλήλαις νεκρούμεναι, διπλῆν ἔχουσι πρός ἀλλήλας τήν ἀναισθησίαν· καί ἡ δικαιοσύνη, καί ἡ προαίρεσις ἐν ἀλλήλαις ἔχουσαι τήν ζωήν, διπλῆν ἔχουσι τήν αἴσθησιν. 13. Ἄλλη περί τῶν αὐτῶν θεωρία.\n\n14. Ὁ μέν νοῦς, φησί, κατά μόνην τήν ἔφεσιν ἀγνώστως τῶν ὄντων αἰτίαν κινούμενος, ζητεῖ μόνον· ὁ δέ λόγος, τούς ἐν τοῖς οὖσιν ἀληθεῖς ποικίλως ἐφοδεύων ἐρευνᾷ λόγους.\n\nΞ (60). ΠΕΡΙ ΤΟΥ ΑΜΝΟΥ ΑΜΩΜΟΥ ΚΑΙ ΑΣΠΙΛΟΥ ΧΡΙΣΤΟΥ. ( 60. ΕΡΩΤΗΣΙΣ Ξ' Ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ, προεγνωσμένου μὲν πρὸ καταβολῆς κόσμου, φανερωθέντος δὲ ἐπ᾽ ἐσχάτων τῶν χρόνων δι᾽ ἡμᾶς. Ὑπὸ τίνος προεγνωσμένου;","english":"he searches out how, and in what manner, one ought to bring about the life of these in one another. So then, to grasp it in a definition: inquiry is a desire for something pleasing; and investigation is the manner of desire that accomplishes the pleasing thing. 11. He says that the one who has put his choice to death to sin has become planted together in the likeness of Christ's death; and the one who has raised it up to righteousness has become planted together also in his resurrection. 12. Sin and choice, he says, being put to death in one another, have a double insensibility toward one another; and righteousness and choice, having life in one another, have a double perception. 13. Another contemplation concerning the same things.\n\n14. The mind, he says, being moved by mere impulse unknowably toward the cause of beings, seeks only; but the reason, traversing in various ways the true principles in beings, investigates.\n\n60. CONCERNING CHRIST, THE LAMB WITHOUT BLEMISH AND WITHOUT SPOT. (60. QUESTION 60: As of Christ, a lamb without blemish and without spot, foreknown indeed before the foundation of the world, but manifested at the last times for our sake. Foreknown by whom?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":376,"ref":"p376","source":"Ἀπόκρισις.\n\nΤὸ τοῦ Χριστοῦ μυστήριον Χριστὸν ὁ τῆς Γραφῆς ὠνόμασε λόγος, καὶ μαρτυρεῖ σαφῶς οὑτωσὶ φάσκων ὁ μέγας ἀπόστολος· τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων καὶ ἀπὸ τῶν γενεῶν νῦν ἐφανερώθη, ταὐτὸν λέγων δηλαδὴ τῷ Χριστῷ τὸ κατὰ Χριστὸν μυστήριον. Τοῦτο προδήλως ἐστὶν ἄρρητός τε καὶ ἀπερινόητος θεότητός τε καὶ ἀνθρωπότητος καθ᾽ ὑπόστασιν ἕνωσις, εἰς ταὐτὸν ἄγουσα τῇ θεότητι κατὰ πάντα τρόπον τῷ τῆς ὑποστάσεως λόγῳ τὴν ἀνθρωπότητα καὶ μίαν ἀμφοτέρων ἀποτελοῦσα τὴν ὑπόστασιν σύνθετον, τῆς αὐτῶν κατὰ φύσιν οὐσιώδους διαφορᾶς μηδεμίαν καθοτιοῦν ἐπάγουσα μείωσιν, ὥστε καὶ μίαν αὐτῶν γενέσθαι, καθὼς ἔφην, τὴν ὑπόστασιν καὶ τὴν φυσικὴν διαφορὰν ἀπαθῆ διαμένειν, καθ᾽ ἣν καὶ μετὰ τὴν ἕνωσιν ἀνελάττωτος αὐτῶν καὶ ἡνωμένων ἡ κατὰ φύσιν διασῴζεται ποσότης. Ὅπου γὰρ κατὰ τὴν ἕνωσιν οὐδὲν τὸ παράπαν τροπῆς ἢ ἀλλοιώσεως τοῖς ἑνωθεῖσι παρηκολούθησε πάθος, ἀκραιφνὴς ὁ κατὰ οὐσίαν ἑκατέρου τῶν ἡνωμένων διαμεμένηκε λόγος· ὧν δὲ ἀκραιφνὴς ὁ τῆς οὐσίας καὶ μετὰ τὴν ἕνωσιν διαμεμένηκε λόγος, τούτων ἀλώβητοι κατὰ πάντα τρόπον ( μεμενήκασιν αἱ φύσεις, μηδεμιᾶς τὸ σύνολον ἀρνησαμένης τὰ ἑαυτῆς διὰ τὴν ἕνωσιν.","english":"Answer.\n\nThe word of Scripture called Christ the mystery of Christ, and the great apostle testifies clearly, speaking thus: the mystery which was hidden from the ages and from the generations has now been manifested, plainly saying that the mystery according to Christ is the same as Christ. This is evidently the ineffable and incomprehensible union of divinity and humanity according to hypostasis, bringing humanity into the same with divinity in every way by the principle of the hypostasis, and producing one composite hypostasis of both, while introducing no diminution whatsoever of their essential difference according to nature, so that, as I said, their hypostasis becomes one and the natural difference remains impassible, according to which even after the union the quantity of their nature is preserved undiminished and united. For where, in the union, no passion of change or alteration at all followed upon the things united, the principle of the essence of each of the united things has remained pure; and of those whose principle of essence has remained pure even after the union, their natures have in every way remained unimpaired, since none of them denied its own properties at all because of the union.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":377,"ref":"p377","source":"Ἔπρεπε γὰρ τῷ ποιητῇ τῶν ὅλων καὶ γινομένῳ φύσει κατ᾽ οἰκονομίαν ὅπερ οὐκ ἦν καὶ ἑαυτὸν ὅπερ ἦν κατὰ φύσιν καὶ ὅπερ γέγονε φύσει κατ᾽ οἰκονομίαν ἄτρεπτον διασώσασθαι. Θεῷ γὰρ οὐ πέφυκεν ἐνθεωρεῖσθαι τροπή, ᾧ μηδεμία καθάπαξ κίνησις ἐπινοεῖται, περὶ ἣν ὑπάρχει τοῖς κινουμένοις τὸ τρέπεσθαι. Τοῦτό ἐστι τὸ μέγα καὶ ἀπόκρυφον μυστήριον. Τοῦτό ἐστι τὸ μακάριον, δι᾽ ὃ τὰ πάντα συνέστησαν, τέλος. Τοῦτό ἐστιν ὁ τῆς ἀρχῆς τῶν ὄντων προεπινοούμενος θεῖος σκοπός, ὃν ὁρίζοντες εἶναί φαμεν προεπινοούμενον τέλος, οὗ ἕνεκα μὲν τὰ πάντα, αὐτὸ δὲ οὐδενὸς ἕνεκεν· πρὸς τοῦτο τὸ τέλος ἀφορῶν τὰς τῶν ὄντων ὁ Θεὸς παρήγαγεν οὐσίας. Τοῦτο κυρίως ἐστὶ τὸ τῆς προνοίας καὶ τῶν προνοουμένων πέρας, καθ᾽ ὃ εἰς τὸν Θεὸν ἡ τῶν ὑπ᾽ αὐτοῦ πεποιημένων ἐστὶν ἀνακεφαλαίωσις. Τοῦτό ἐστι τὸ πάντας περιγράφον τοὺς αἰῶνας καὶ τὴν ὑπεράπειρον καὶ ἀπειράκις ἀπείρως προϋπάρχουσαν τῶν αἰώνων μεγάλην τοῦ Θεοῦ βουλὴν ἐκφαῖνον\n\nμυστήριον, ἧς γέγονεν ἄγγελος αὐτὸς ὁ κατ᾽ οὐσίαν τοῦ Θεοῦ Λόγος, γενόμενος ἄνθρωπος καὶ αὐτόν, εἰ θέμις εἰπεῖν, τὸν ἐνδότατον πυθμένα τῆς πατρικῆς ἀγαθότητος φανερὸν καταστήσας καὶ τὸ τέλος ἐν ἑαυτῷ δείξας, δι᾽ ὃ τὴν πρὸς τὸ εἶναι σαφῶς ἀρχὴν ἔλαβον τὰ πεποιημένα. Διὰ γὰρ τὸν Χριστόν, ἤγουν τὸ κατὰ Χριστὸν μυστήριον, πάντες οἱ αἰῶνες καὶ τὰ ἐν αὐτοῖς τοῖς αἰῶσιν ἐν Χριστῷ τὴν ἀρχὴν τοῦ εἶναι καὶ τὸ τέλος εἰλήφασιν. Ἕνωσις γὰρ προεπενοήθη τῶν αἰώνων ὅρου καὶ ἀοριστίας(1), καὶ μέτρου καὶ ἀμετρίας, καὶ πέρατος καὶ ἀπειρίας, καὶ κτίστου καὶ κτίσεως, καὶ στάσεως ( καὶ κινήσεως·","english":"For it was fitting for the Maker of all things, who by nature became by economy what he was not, to preserve unchangeably both himself, what he was by nature, and what he had become by nature by economy. For change is not naturally contemplated in God, for whom no motion whatsoever is conceived, in relation to which movement belongs to things that are moved. This is the great and hidden mystery. This is the blessed end for the sake of which all things came together. This is the divine purpose of the beginning of beings, conceived beforehand, which, when we define it, we say is the end conceived beforehand, for the sake of which all things exist, but which itself exists for the sake of nothing; looking toward this end, God brought forth the essences of beings. This is properly the limit of providence and of things provided for, according to which there is a recapitulation of the things made by him into God. This is what circumscribes all the ages and reveals the great counsel of God that pre-exists beyond every limit and infinitely beyond the ages, the mystery of which the very Word of God according to essence became the messenger, having become man and having made manifest, if it is lawful to say so, the innermost depth itself of the Father's goodness, and having shown in himself the end for the sake of which the things made clearly received their beginning of existence. For through Christ, that is, through the mystery according to Christ, all the ages and the things in the ages themselves have received in Christ the beginning of their existence and their end. For there was conceived beforehand a union of the limit of the ages and of indefiniteness, and of measure and of measurelessness, and of boundary and of infinity, and of Creator and of creation, and of rest and of motion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":378,"ref":"p378","source":"ἥτις ἐν Χριστῷ ἐπ᾽ ἐσχάτων τῶν χρόνων φανερωθεῖσα γέγονεν, πλήρωσιν δοῦσα τῇ προγνώσει τοῦ Θεοῦ δι᾽ ἑαυτῆς, ἵνα περὶ τὸ πάντῃ κατ᾽ οὐσίαν ἀκίνητον στῇ τὰ κατὰ φύσιν κινούμενα, τῆς πρός τε ἑαυτὰ καὶ πρὸς ἄλληλα παντελῶς ἐκβεβηκότα κινήσεως, καὶ λάβῃ τῇ πείρᾳ τὴν κατ᾽ ἐνέργειαν γνῶσιν τοῦ ἐν ᾧ στῆναι κατηξιώθησαν ἀναλλοίωτον καὶ ὡσαύτως ἔχουσαν τὴν τοῦ γνωσθέντος αὐτοῖς παρεχομένην ἀπόλαυσιν. Διττὴν γὰρ οἶδε τὴν τῶν θείων γνῶσιν ὁ λόγος(2)· τὴν μὲν σχετικήν, ὡς ἐν λόγῳ μόνῳ κειμένην καὶ νοήμασιν, καὶ τὴν κατ᾽ ἐνέργειαν τοῦ γνωσθέντος διὰ πείρας οὐκ ἔχουσαν αἴσθησιν, δι᾽ ἦς κατὰ τὴν παροῦσαν ζωὴν οἰκονομούμεθα, τὴν δὲ κυρίως ἀληθινὴν ἐν μόνῃ τῇ πείρᾳ κατ᾽ ἐνέργειαν δίχα λόγου καὶ νοημάτων ὅλην τοῦ γνωσθέντος κατὰ χάριν μεθέξει παρεχομένην τὴν αἴσθησιν, δι᾽ ἦς κατὰ τὴν μέλλουσαν λῆξιν τὴν ὑπὲρ φύσιν ὑποδεχόμεθα θέωσιν ἀπαύστως ἐνεργουμένην. Καὶ τὴν μὲν σχετικήν, ὡς ἐν λόγῳ κειμένην καὶ τοῖς νοήμασι, κινητικὴν εἶναί φασι τῆς πρὸς τὴν μεθέξει κατ᾽ ἐνέργειαν γνῶσιν ἐφέσεως(3), τὴν δὲ κατ᾽ ἐνέργειαν διὰ τῆς πείρας μεθέξει παρεχομένην τοῦ γνωσθέντος τὴν αἴσθησιν ἀφαιρετικὴν εἶναι τῆς ἐν λόγῳ κειμένης καὶ νοήμασι γνώσεως.","english":"which was revealed in Christ in the last times, giving fulfillment to God's foreknowledge through itself, so that things moved according to nature might stand firm around that which is in every way immovable according to essence, having wholly departed from motion toward themselves and toward one another, and might receive by experience the knowledge according to activity of that in which they were deemed worthy to stand, unchangeable and ever the same, providing the enjoyment of what is known to them. For the word knows a twofold knowledge of divine things: the one relative, as lying in reason alone and in concepts, and not having the perception according to the activity of what is known through experience, by which we are governed in the present life; and the other properly true, in experience alone according to activity, without reason and concepts, wholly providing the perception of what is known by participation according to grace, by which in the future end we receive the deification beyond nature, ceaselessly active. And they say that the relative knowledge, as lying in reason and concepts, is motive of the desire for the knowledge by participation according to activity, while the knowledge according to activity, providing through experience by participation the perception of what is known, is destructive of the knowledge lying in reason and concepts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":379,"ref":"p379","source":"Ἀμήχανον γὰρ εἶναί φασιν οἱ σοφοὶ συνυπάρχειν τῇ πείρᾳ τοῦ Θεοῦ τὸν περὶ Θεοῦ λόγον, ἢ τῇ αἰσθήσει τοῦ Θεοῦ τὴν περὶ αὐτοῦ νόησιν. Λόγον δὲ περὶ Θεοῦ φημὶ τὴν ἐκ τῶν ὄντων ἀναλογίαν τῆς περὶ αὐτοῦ γνωστικῆς θεωρίας, αἴσθησιν δὲ τὴν ἐν τῇ μεθέξει πεῖραν τῶν ὑπὲρ φύσιν ἀγαθῶν(4), νόησιν δὲ τὴν ἐκ τῶν ὄντων περὶ αὐτοῦ ἁπλῆν καὶ ἑνιαίαν γνῶσιν. Τάχα δὲ καὶ ἐπ᾽ ἄλλου παντὸς τοῦτο γνωρίζεται, εἴπερ ἡ τοῦδε τοῦ πράγματος πεῖρα τὸν περὶ αὐτοῦ καταπαύει λόγον καὶ ἡ τοῦδε τοῦ πράγματος αἴσθησις τὴν περὶ αὐτοῦ σχολάζουσαν ἐργάζεται ( νόησιν. Πεῖραν δὲ λέγω αὐτὴν τὴν κατ᾽ ἐνέργειαν γνῶσιν τὴν μετὰ πάντα λόγον ἐπιγινομένην, αἴσθησιν δὲ αὐτὴν τοῦ γνωσθέντος τὴν μέθεξιν τὴν μετὰ πᾶσαν νόησιν ἐκφαινομένην. Καὶ τοῦτο τυχὸν μυστικῶς διδάσκων ὁ μέγας ἀπόστολός φησιν· εἴτε προφητεῖαι, παύσονται, εἴτε γνώσεις, καταργηθήσονται, περὶ τῆς ἐν λόγῳ κειμένης καὶ νοήμασι γνώσεως δηλονότι φάσκων. Τοῦτο τὸ μυστήριον προεγνώσθη πρὸ πάντων τῶν αἰώνων μόνῳ τῷ Πατρὶ καὶ τῷ Υἱῷ καὶ τῷ ἁγίῳ Πνεύματι, τῷ μὲν κατ᾽ εὐδοκίαν, τῷ δὲ κατ᾽ αὐτουργίαν, τῷ δὲ κατὰ συνεργίαν· μία γὰρ ἡ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος γνῶσις, ὅτι καὶ μία οὐσία καὶ δύναμις. Οὐ γὰρ ἠγνόει τοῦ Υἱοῦ τὴν σάρκωσιν ὁ Πατὴρ ἢ τὸ Πνεῦμα τὸ ἅγιον, ὅτι ἐν ὅλῳ τῷ Υἱῷ τὸ μυστήριον αὐτουργοῦντι τῆς ἡμῶν σωτηρίας διὰ σαρκώσεως ὅλος κατ᾽ οὐσίαν ὁ Πατήρ, οὐ σαρκούμενος ἀλλ᾽ εὐδοκῶν τοῦ Υἱοῦ τὴν σάρκωσιν, καὶ ὅλον ἐν ὅλῳ τῷ Υἱῷ τὸ Πνεῦμα τὸ ἅγιον κατ᾽ οὐσίαν ὑπῆρχεν, οὐ σαρκούμενον ἀλλὰ συνεργοῦν τῷ Υἱῷ τὴν δι᾽ ἡμᾶς ἀπόρρητον σάρκωσιν.","english":"The wise say that it is impossible for the word about God to coexist with the experience of God, or for the understanding of God to coexist with the perception of God. By \"word about God\" I mean the analogy drawn from created things for the contemplative knowledge of him; by \"perception,\" the experience of the goods beyond nature that comes through participation; and by \"understanding,\" the simple and unified knowledge of him derived from created things. Perhaps this is recognized in the case of every other thing as well, if indeed the experience of a thing puts an end to the word about it, and the perception of a thing renders idle the understanding about it. By \"experience\" I mean the knowledge that comes through activity itself, which arises after every word; and by \"perception,\" the participation in the thing known, which shines forth after every act of understanding. Perhaps it is this that the great apostle mystically teaches when he says: \"Whether prophecies, they shall cease; whether knowledge, it shall be done away with\"—clearly speaking of the knowledge that consists in words and concepts. This mystery was foreknown before all the ages by the Father alone, and the Son, and the Holy Spirit: by the one according to good pleasure, by the other according to direct operation, and by the other according to cooperation. For the knowledge of the Father and the Son and the Holy Spirit is one, since their essence and power are also one. For the Father did not fail to know the incarnation of the Son, nor did the Holy Spirit, because in the whole Son, who directly accomplishes the mystery of our salvation through incarnation, the whole Father was present according to essence—not becoming incarnate, but approving the incarnation of the Son—and the whole Holy Spirit was present in the whole Son according to essence—not becoming incarnate, but cooperating with the Son in the ineffable incarnation for our sake.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":380,"ref":"p380","source":"Εἴτε οὖν Χριστὸν εἴποι τις εἴτε μυστήριον τοῦ Χριστοῦ, τούτου τὴν πρόγνωσιν μόνη κατ᾽ οὐσίαν ἔχει ἡ ἁγία Τριάς, Πατὴρ καὶ Υἱὸς καὶ Πνεῦμα ἅγιον. Καὶ μηδεὶς διαπορήσῃ πῶς ὁ Χριστός, εἷς ὢν τῆς ἁγίας Τριάδος, ὑπ᾽ αὐτῆς προγινώσκεται, γινώσκων ὅτι οὐχ ὡς Θεὸς ὁ Χριστὸς προεγνώσθη, ἀλλ᾽ ὡς ἄνθρωπος, ἤγουν ἡ κατ᾽ οἰκονομίαν αὐτοῦ διὰ τὸν ἄνθρωπον σάρκωσις. Τὸ γὰρ ἀεὶ ὂν ἐκ τοῦ ἀεὶ ὄντος ὑπὲρ αἰτίαν καὶ λόγον οὐδέποτε προγινώσκεται· ἡ γὰρ\n\nπρόγνωσις τῶν ἀρχὴν ( ἐχόντων τοῦ εἶναι δι᾽ αἰτίαν ἐστίν. Προεγνώσθη οὖν ὁ Χριστὸς οὐχ ὅπερ ἦν κατὰ φύσιν δι᾽ ἑαυτόν, ἀλλ᾽ ὅπερ ἐφάνη κατ᾽ οἰκονομίαν δι᾽ ἡμᾶς γενόμενος ὕστερον.\n\nἜδει γὰρ ὡς ἀληθῶς τὸν κατὰ φύσιν τῆς τῶν ὄντων οὐσίας δημιουργὸν καὶ τῆς κατὰ χάριν αὐτουργὸν γενέσθαι τῶν γεγονότων θεώσεως, ἵνα ὁ τοῦ εὖ εἶναι δοτὴρ φανῇ καὶ τοῦ ἀεὶ εὖ εἶναι χαριστικός. Ἐπεὶ οὖν οὐδὲν τῶν ὄντων ἑαυτὸ τὸ παράπαν ἢ ἄλλο γινώσκει ὅ,τι ποτὲ κατ᾽ οὐσίαν ἐστίν, εἰκότως οὐδὲ τῶν γενησομένων οὐδενὸς οὐδὲν τῶν ὄντων ἔχει κατὰ φύσιν τὴν πρόγνωσιν, πλὴν τοῦ ὑπὲρ τὰ ὄντα Θεοῦ, τοῦ καὶ ἑαυτὸν γινώσκοντος ὅ,τι ποτὲ κατ᾽ οὐσίαν ἐστὶ καὶ πάντων τῶν ὑπ᾽ αὐτοῦ πεποιημένων καὶ πρὶν γενέσθαι προεγνωκότος τὴν ὕπαρξιν, καὶ μέλλοντος κατὰ χάριν φιλοτιμεῖσθαι τοῖς οὖσι τὴν ἑαυτῶν καὶ ἀλλήλων ὅ,τι ποτὲ κατ᾽ οὐσίαν ὑπάρχουσι γνῶσιν καὶ τοὺς ἐν αὐτῷ μονοειδῶς προόντας τῆς αὐτῶν γενέσεως φανερῶσαι λόγους.","english":"Whether, then, one speaks of Christ or of the mystery of Christ, the foreknowledge of this belongs by essence to the Holy Trinity alone: Father, Son, and Holy Spirit. And let no one be perplexed as to how Christ, being one of the Holy Trinity, is foreknown by it, knowing that Christ was not foreknown as God, but as man—that is, the incarnation according to his economy for the sake of man. For that which always exists from that which always exists, beyond cause and reason, is never foreknown; for foreknowledge belongs to things that have a beginning of their existence through a cause. Christ, then, was foreknown not as what he was by nature for his own sake, but as what he appeared to be according to the economy, having become so later for our sake.\n\nFor it was truly necessary that the Creator by nature of the substance of beings should also become the author by grace of the deification of created things, so that the giver of well-being might be shown to be also the bestower of always well-being. Since, then, none of beings knows either itself or another at all—what it ever is by essence—it is fitting that none of beings has by nature the foreknowledge of any of those that will come to be, except the God who is beyond beings, who knows both himself—what he ever is by essence—and the existence of all things made by him before they came to be, and who is going to grant by grace to beings the knowledge of themselves and of one another—what they are by essence—and to manifest the principles of their generation, which pre-exist in him in a single form.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":381,"ref":"p381","source":"Τὸ γὰρ δὴ λέγειν τινὰς προεγνῶσθαι τὸν Χριστὸν πρὸ καταβολῆς κόσμου ἐκείνοις, οἷς ὕστερον ἐφανερώθη ἐπ᾽ ἐσχάτων τῶν χρόνων, ὡς αὐτῶν ἐκείνων πρὸ καταβολῆς κόσμου ὄντων σὺν τῷ προεγνωσμένῳ Χριστῷ, ὡς τῆς ἀληθείας ἀλλότριον ὄντα τὸν λόγον, οἷα δὴ συναΐδιον τῷ Θεῷ τὴν τῶν λογικῶν οὐσίαν εἰσάγοντα, παραγραφόμεθα. Οὐ γάρ ἐστι παντελῶς σὺν Χριστῷ γενέσθαι καθώς ἐστι καὶ πάλιν αὐτοῦ τὸ σύνολον ἀπογενέσθαι ποτέ, εἴπερ ἐν αὐτῷ πέφυκεν ἡ τῶν αἰώνων ἀποπεράτωσις γίνεσθαι καὶ ἡ στάσις τῶν κινουμένων, καθ᾽ ἣν οὐδὲν ἔσται τὸ παράπαν τῶν ὄντων τρεπόμενον. Ἄμωμον δὲ καὶ ἄσπιλον ὁ τῆς Γραφῆς τὸν Χριστὸν ἔφη λόγος, ὡς κατὰ ψυχὴν καὶ σῶμα φύσει παντελῶς τῆς κατὰ τὴν ἁμαρτίαν φθορᾶς ἀλλότριον· οὐ γὰρ ἔσχεν αὐτοῦ μῶμον κακίας ἡ ψυχή, οὐδὲ τὸ σῶμα σπίλον τῆς ἁμαρτίας.\n\nΣΧΟΛΙΑ 1. Ὅρος μέν ἔστι περιοχῆς, πέρας τῶν φύσει πεπερασμένων· τό δέ μέτρον, καθόλου ποσότητος περιγραφή, καί τέλος αἰώνων τε καί χρονικῶν φύσεων. Τό δέ πέρας ἐστί, περιγραφή τῶν ἀρχῇ τε καί τέλει κατά γένεσιν πεπερασμένων. Ἡ δέ κτίσις ἐστί, τῶν κατά παραγωγήν ἐξ οὐκ ὄντων ὑπόστασις. Τούτων ἕνωσις καθ᾿ ὑπόστασιν προεπενοήθη φησί κατά πρόνοιαν πρός τόν ἐξ οὗ ταῦτα γεγόνασιν. Ἵνα καί τό εἶναι τῶν ὄντων φυλαχθῇ κατ᾿ οὐσίαν ὡς πέφυκε· καί τό ὑποστῆναι, ἤγουν πῶς εἶναι κατά χάριν δέξηται θείαν, τῇ πρός τόν Θεόν ἑνώσει πάντων πρός ἀτρεψίαν μεταποιηθέντων.","english":"For the statement that certain people were foreknown as Christ before the foundation of the world—namely those to whom he was later revealed in the last times, as though they themselves were with the foreknown Christ before the foundation of the world—we reject as alien to the truth, since it introduces the essence of rational beings as co-eternal with God. For it is not possible at all to come to be with Christ in the way he is, and then again to be wholly separated from him at some point, if indeed in him the consummation of the ages naturally takes place, and the rest of things that are moved, by which nothing at all of existing things will be subject to change. But the word of Scripture called Christ blameless and spotless, as being by nature wholly alien to the corruption that comes from sin, in both soul and body; for his soul had no blemish of evil, nor did his body have a stain of sin.\n\nScholia 1. A boundary is a limit, the end of things naturally limited; but a measure is altogether a circumscription of quantity, and the end of ages and of temporal natures. And the end is a circumscription of things limited by beginning and end in generation. And creation is the subsistence of things brought forth out of non-being. The union of these in hypostasis, he says, was foreordained by providence in relation to him from whom these things came to be. So that both the being of existing things might be preserved in essence as is natural, and their subsisting—that is, how they might receive being by divine grace—when all things, through union with God, have been transformed toward immutability.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":382,"ref":"p382","source":"2. Διττήν εἶναι λέγει τήν γνῶσιν· τήν μέν ἐν λόγῳ κειμένην καί θείοις νοήμασι, κατ᾿ εἶδος παροῦσαν τήν αἴσθησιν τῶν νοηθέντων οὐκ ἔχουσαν· τήν δέ, κατ᾿ ἐνέργειαν, μόνην ἔχουσαν δίχα λόγου καί νοημάτων τῶν ἀληθῶν τήν κατ᾿ εἶδος ἀπόλαυσιν.\n\n3. Ἐπειδή, φησί, διά γνώσεως ὁ λόγος τό γνωστόν πέφυκεν ὑποσημαίνειν, κινεῖ τήν ἔφεσιν τῶν δι᾿ αὐτοῦ κινουμένων, πρός τήν τοῦ σημανθέντος ἀπόλαυσιν. 4. Πρό πάσης πείρας, φησί, λόγος ὑπάρχει γνώσεως· ὅτι κατά τήν πεῖραν μόνην πέφυκε δυναστεύειν ἀπόλαυσις.\n\nΞΑ (61). ΠΕΡΙ ΤΟΥ \"ΟΤΙ ΚΑΙΡΟΣ ΤΟΥ ΑΡΞΑΣΘΑΙ ΤΟ ΚΡΙΜΑ ΑΠΟ ΤΟΥ ΟΙΚΟΥ ΤΟΥ ΘΕΟΥ\".\n\n( 61. ΕΡΩΤΗΣΙΣ ΞΑ' Ὅτι καιρὸς τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ Θεοῦ. Εἰ δὲ πρῶτον ἀφ᾽ ἡμῶν, τί τὸ τέλος τῶν ἀπειθούντων τῷ τοῦ Θεοῦ Εὐαγγελίῳ; Καὶ εἰ ὁ μὲν δίκαιος\n\nμόλις σῴζεται, ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται; Τί ἐστι τὸ καιρὸς τοῦ ἄρξασθαι τὸ κρίμα ἐκ τοῦ οἴκου τοῦ Θεοῦ, καὶ τὸ εἰ ὁ δίκαιος μόλις σῴζεται; Ἀπόκρισις.","english":"2. He says that knowledge is twofold: the one consists in reason and divine concepts, present in the form of species, but not having the perception of the things conceived; the other is according to activity, having only the enjoyment in the form of species, without reason and true concepts.\n\n3. Since, he says, reason naturally signifies the knowable through knowledge, it moves the desire of those moved by it toward the enjoyment of what is signified. 4. Before all experience, he says, there exists the reason of knowledge; because enjoyment naturally prevails through experience alone.\n\n61. CONCERNING \"THAT IT IS TIME FOR THE JUDGMENT TO BEGIN FROM THE HOUSE OF GOD.\"\n\n(61. QUESTION 61: That it is time for the judgment to begin from the house of God. But if first from us, what is the end of those who disobey the Gospel of God? And if the righteous man\n\nis scarcely saved, where will the impious and sinful man appear? What is \"it is time for the judgment to begin from the house of God,\" and \"if the righteous man is scarcely saved\"? Answer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":383,"ref":"p383","source":"Ὁ τὴν φύσιν τῶν ἀνθρώπων δημιουργήσας Θεὸς οὐ συνέκτισεν αὐτῇ κατὰ τὴν αἴσθησιν οὔτε ἡδονὴν οὔτε ὀδύνην(1), ἀλλὰ δύναμίν τινα κατὰ νοῦν αὐτῇ πρὸς ἡδονήν, καθ᾽ ἣν ἀρρήτως ἀπολαύειν αὐτοῦ δυνήσεται, ἐνετεκτήνατο. Ταύτην δὲ τὴν δύναμινλέγω δὲ τὴν κατὰ φύσιν τοῦ νοῦ πρὸς τὸν Θεὸν ἔφεσινἅμα τῷ γενέσθαι τῇ αἰσθήσει δοὺς ὁ πρῶτος ἄνθρωπος πρὸς τὰ αἰσθητὰ κατ᾽ αὐτὴν τὴν πρώτην κίνησιν διὰ μέσης τῆς αἰσθήσεως ἔσχε παρὰ φύσιν ἐνεργουμένην τὴν ἡδονήν· ᾗτινι κατὰ πρόνοιαν ὁ τῆς ἡμῶν σωτηρίας κηδόμενος(2) παρέπηξεν, ὥσπερ τινὰ τιμωρὸν δύναμιν, τὴν ὀδύνην, καθ᾽ ἣν ὁ τοῦ θανάτου μετὰ σοφίας ἐνερριζώθη τῇ τοῦ σώματος φύσει νόμος, περιορίζων τῆς τοῦ νοῦ μανίας παρὰ φύσιν ἐπὶ τὰ αἰσθητὰ κινουμένην τὴν ἔφεσιν.\n\nἘντεῦθεν διὰ τὴν ἐπεισελθοῦσαν τῇ φύσει παράλογον ἡδονὴν ἡ κατὰ λόγον ἀντεπεισῆλθεν ὀδύνη, διὰ πολλῶν παθημάτων, ( ἐν οἷς καὶ ἐξ ὧν ὁ θάνατος, ποιουμένη τῆς παρὰ φύσιν ἡδονῆς τὴν ἀφαίρεσιν(3), οὐ μὴν δὲ καὶ τελείαν ἀναίρεσιν, καθ᾽ ἣν ἡ κατὰ νοῦν τῆς θείας ἡδονῆς ἀναδείκνυσθαι πέφυκε χάρις. Πᾶς γὰρ πόνος, ὡς αἰτίαν τῆς ἰδίας γενέσεως ἔχων κατ᾽ ἐνέργειαν προηγουμένην τὴν ἡδονήν, χρέος ἐστὶ δηλαδὴ φυσικῶς κατ᾽ αἰτίαν παρὰ πάντων τῶν μετειληφότων τῆς φύσεως ἐκτιννύμενον. Τῇ γὰρ παρὰ φύσιν ἡδονῇ πάντως παρέπεται φυσικῶς ὁ πόνος ἐν πᾶσιν, ὧν ὁ τῆς ἡδονῆς νόμος ἀναιτίως προκαθηγήσατο τῆς γενέσεως· ἀναίτιον δέ φημι τὴν ἐκ τῆς παραβάσεως ἡδονήν, ὡς μὴ γενομένην δηλονότι προλαβόντος πόνου διάδοχον.","english":"God, who created human nature, did not co-create with it, in the sense of sensation, either pleasure or pain, but implanted in it a certain power in the mind directed toward pleasure, by which it will be able to enjoy him ineffably. But this power—I mean the natural longing of the mind toward God—the first man, having given it over to sensation as soon as he came into being, experienced pleasure contrary to nature, activated through the medium of sensation at the very first movement toward sensible things. And to this pleasure, by providence, the one who cares for our salvation fixed pain as a kind of punitive power, by which the law of death was wisely rooted in the nature of the body, restraining the mind's longing when it moves contrary to nature toward sensible things.\n\nFrom this, because of the irrational pleasure that entered into nature, pain according to reason entered in its place, effecting the removal of the pleasure contrary to nature through many sufferings (in which and from which is death), yet not also a complete destruction, by which the grace of divine pleasure according to the mind naturally shines forth. For every pain, having as its cause of its own origin the pleasure that preceded it in activity, is a debt naturally owed, by reason of cause, by all who have partaken of nature. For pain naturally and in every case accompanies pleasure contrary to nature, in all those whose generation the law of pleasure led the way for without cause; and I call \"without cause\" the pleasure that comes from transgression, since it clearly did not become the successor of a preceding pain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":384,"ref":"p384","source":"Οὐκοῦν, ἐπειδὴ μετὰ τὴν παράβασιν πάντες ἄνθρωποι τὴν ἡδονὴν εἶχον τῆς ἰδίας φυσικῶς προκαθηγουμένην γενέσεως, καὶ οὐδεὶς ἦν τὸ σύνολον ὁ τῆς καθ᾽ ἡδονὴν ἐμπαθοῦς γενέσεως φυσικῶς ὑπάρχων ἐλεύθερος, ἀλλ᾽ ὡς χρέος πάντες φυσικὸν ἀποδιδόντες τοὺς πόνους καὶ τὸν ἐπ᾽ αὐτοῖς ὑπέμενον θάνατον(4), καὶ ἦν ἄπορος παντάπασιν ὁ τῆς ἐλευθερίας τρόπος τοῖς ὑπὸ τῆς ἀδίκου τυραννουμένοις ἡδονῆς καὶ ὑπὸ τῶν δικαίων πόνων καὶ τοῦ ἐπ᾽ αὐτοῖς δικαιοτάτου θανάτου φυσικῶς ἐνεχομένοις, ἔδει δὲ πρὸς ἀναίρεσιν μὲν τῆς ἀδικωτάτης ἡδονῆς καὶ τῶν δι᾽ αὐτὴν δικαιοτάτων πόνων, ὑφ᾽ ὧν ἐλεεινῶς διεσπᾶτο πάσχων ὁ ἄνθρωπος, ἐκ φθορᾶς, τῆς καθ᾽ ἡδονήν, ἔχων τὴν ἀρχὴν τῆς γενέσεως καὶ εἰς φθοράν, τὴν διὰ θανάτου, τὸ τῆς ζωῆς καταλήγων τέλος, πρὸς δὲ τὴν ἐπανόρθωσιν τῆς παθούσης φύσεως ἐπινοηθῆναι πόνον καὶ θάνατον ἄδικον ὁμοῦ καὶ ἀναίτιον (ἀναίτιον μέν, ὡς οὐδαμῶς προλαβοῦσαν ἡδονὴν ἐσχηκότα κατὰ τὴν γένεσιν, ἄδικον δέ, ὡς οὐδεμιᾶς τὸ παράπαν ἐμπαθοῦς ζωῆς ὄντα διάδοχον) ἵνα, μέσος διαληφθεὶς ἡδονῆς ἀδίκου καὶ πόνου καὶ θανάτου δικαιοτάτου(5), πόνος καὶ θάνατος ἀδικώτατος ἀνέλῃ διόλου τὴν ἐξ ἡδονῆς ἀδικωτάτην ἀρχὴν καὶ τὸ ( δι᾽ αὐτὴν διὰ θανάτου δικαιότατον τέλος τῆς φύσεως, καὶ γένηται πάλιν ἡδονῆς καὶ ὀδύνης ἐλεύθερον τὸ γένος τῶν ἀνθρώπων, τὴν ἐξ ἀρχῆς εὐκληρίαν ἀπολαβούσης τῆς φύσεως, μηδενὶ τῶν ἐμπεφυκότων τοῖς ὑπὸ γένεσιν καὶ φθορὰν γνωρισμάτων μολυνομένην.","english":"Therefore, since after the transgression all human beings had pleasure naturally preceding their own generation, and there was absolutely no one who was naturally free from passionate generation according to pleasure, but all, as it were paying a natural debt, endured labors and the death that follows them, and the way of freedom was entirely without resource for those tyrannized by unjust pleasure and naturally held fast by just labors and the most just death that follows them—and it was necessary, for the abolition of the most unjust pleasure and of the most just labors that came about because of it, by which man, suffering, was piteously torn apart, having the beginning of his generation from corruption according to pleasure and ending the goal of life in corruption through death, and for the correction of the suffering nature, that a labor and a death be devised, at once unjust and without cause (without cause, as having in no way had pleasure preceding at his generation; unjust, as being the successor of no passionate life at all)—so that, placed in the middle between unjust pleasure and most just labor and death, a most unjust labor and death might utterly abolish the most unjust beginning from pleasure and the most just end of nature through death that came about because of it, and the race of human beings might again become free from pleasure and pain, nature recovering its original well-being, defiled by none of the marks implanted in things under generation and corruption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":385,"ref":"p385","source":"Διὰ τοῦτο, Θεὸς ὑπάρχων τέλειος κατὰ φύσιν ὁ τοῦ Θεοῦ Λόγος γίνεται τέλειος ἄνθρωπος, ἐκ ψυχῆς νοερᾶς καὶ σώματος παθητοῦ κατὰ φύσιν(6) παραπλησίως ἡμῖν χωρὶς μόνης ἁμαρτίας συνεστώς, τὴν μὲν ἐκ τῆς παρακοῆς ἡδονὴν οὐδαμῶς τὸ σύνολον ἐσχηκὼς προηγουμένην αὐτοῦ τῆς ἐκ γυναικὸς ἐν χρόνῳ γεννήσεως, τὴν δὲ δι᾽ αὐτὴν ὀδύνην, ὑπάρχουσαν τέλος τῆς φύσεως, διὰ φιλανθρωπίαν κατὰ θέλησιν προσηκάμενος, ἵνα, πάσχων ἀδίκως, ἀνέλῃ τὴν ἐξ ἡδονῆς ἀδίκου τυραννοῦσαν τὴν φύσιν ἀρχὴν τῆς γενέσεως, οὐκ ἔχουσαν ὡς χρέος ὑπὲρ αὐτῆς ἐκτιννύμενον, κατὰ τοὺς ἄλλους ἀνθρώπους, καὶ τοῦ Κυρίου τὸν\n\nθάνατον, ἀλλὰ μᾶλλον κατ᾽ αὐτῆς προβεβλημένον, καὶ τὸ διὰ τοῦ θανάτου δίκαιον τέλος ἐξαφανίσῃ τῆς φύσεως, οὐκ ἔχον τήν, δι᾽ ἣν ἐπεισῆλθεν(7) καὶ ὑπ᾽ αὐτοῦ δικαίως τιμωρουμένην, ὡς αἰτίαν τοῦ εἶναι, παράνομον ἡδονήν. Ἔδει γὰρ ὡς ἀληθῶς, ἔδει σοφὸν καὶ δίκαιον καὶ δυνατὸν ὄντα κατὰ φύσιν τὸν Κύριον, ὡς μὲν σοφόν, μὴ ἀγνοῆσαι τὸν τρόπον τῆς ἰατρείας, ὡς δίκαιον δέ, μὴ τυραννικὴν ποιήσασθαι τοῦ κατειλημμένου κατὰ γνώμην ὑπὸ τῆς ἁμαρτίας ἀνθρώπου τὴν σωτηρίαν, ὡς δὲ πάντα δυνάμενον, μὴ ἀτονῆσαι πρὸς τὴν τῆς ἰατρείας ἐκπλήρωσιν.","english":"For this reason, the Word of God, being perfect God by nature, becomes a perfect human being, composed of a rational soul and a body naturally passible, in a manner similar to us, apart from sin alone; he in no way at all had the pleasure that comes from disobedience preceding his birth from a woman in time, but for the sake of love for humanity he willingly accepted the pain that comes through it, which is the end of nature, so that by suffering unjustly he might abolish the beginning of generation that tyrannizes nature—the beginning that comes from unjust pleasure—since it did not have, as a debt owed on its behalf, the Lord's death paid out, as in the case of other human beings, but rather set forth against it, and so that he might make disappear the just end of nature that comes through death, since it did not have the lawless pleasure for whose sake it entered in and by which it was justly punished, as the cause of its existence. For it was truly necessary, it was necessary that the Lord, being wise and just and powerful by nature—as wise, not be ignorant of the manner of healing; as just, not accomplish the salvation of the human being held captive in his will by sin in a tyrannical way; and as able to do all things, not grow weak in fulfilling the healing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":386,"ref":"p386","source":"Φανερὸν οὖν ἐποίησε τὸν μὲν τῆς σοφίας λόγον ἐν τῷ τρόπῳ τῆς ἰατρείας, χωρὶς τροπῆς καὶ τῆς οἱασοῦν ἀλλοιώσεως γενόμενος ἄνθρωπος· τὴν ἰσότητα δὲ τῆς δικαιοσύνης ἐν τῷ μεγέθει τῆς συγκαταβάσεως ἔδειξεν, τὸ ἐν τῷ παθητῷ κατάκριμα τῆς φύσεως κατὰ θέλησιν ὑποδὺς κἀκεῖνο ποιήσας ὅπλον πρὸς τὴν τῆς ἁμαρτίας ἀναίρεσιν καὶ τοῦ δι᾽ αὐτὴν θανάτου, τουτέστι τῆς ἡδονῆς καὶ τῆς δι᾽ αὐτὴν ὀδύνης, ἐν ᾧ τῆς ἁμαρτίας ὑπῆρχε καὶ τοῦ θανάτου τὸ κράτος(8) καὶ ἡ κατὰ τὴν ἡδονὴν ( τῆς ἁμαρτίας τυραννὶς καὶ ἡ δι᾽ αὐτὴν κατὰ τὴν ὀδύνην τοῦ θανάτου δυναστείαἐν γὰρ τῷ παθητῷ προδήλως ὑπάρχει τῆς φύσεως τὸ τῆς ἡδονῆς κράτος καὶ τὸ τῆς ὀδύνης· θέλοντες γὰρ ἐκφυγεῖν τὴν κατὰ τὴν ὀδύνην ἐπίπονον αἴσθησιν(9) πρὸς τὴν ἡδονὴν καταφεύγομεν, τῷ τῆς ὀδύνης αἰκισμῷ πιεζομένην τὴν φύσιν ἐπιχειροῦντες παραμυθεῖσθαι· σπεύδοντες δὲ διὰ τῆς ἡδονῆς τὰ τῆς ὀδύνης ἀμβλῦναι κινήματα, πλέον αὐτῆς τὸ καθ᾽ ἑαυτῶν ἐπικυροῦμεν χειρόγραφον, ὀδύνης καὶ πόνων ἀπολελυμένην ἔχειν τὴν ἡδονὴν οὐ δυνάμενοι. Τὴν δὲ τῆς ὑπερβαλλούσης δυνάμεως ἰσχὺν(10) δήλην κατέστησεν, τῶν οἷς αὐτὸς ἔπασχεν ἐναντίων ὑποστήσας τῇ φύσει τὴν γένεσιν ἄτρεπτον· διὰ πάθους γὰρ τὴν ἀπάθειαν καὶ διὰ πόνων τὴν ἄνεσιν καὶ διὰ θανάτου τὴν ἀΐδιον ζωὴν τῇ φύσει δούς, πάλιν ἀποκατέστησεν, ταῖς ἑαυτοῦ κατὰ σάρκα στερήσεσι τὰς ἕξεις ἀνακαινίσας τῆς φύσεως καὶ διὰ τῆς ἰδίας σαρκώσεως τὴν ὑπὲρ φύσιν χάριν δωρησάμενος τῇ φύσει, τὴν θέωσιν.","english":"He therefore made the word of wisdom manifest in the manner of his healing, becoming human without any turning or alteration whatsoever; and he showed the equality of justice in the greatness of his condescension, willingly submitting to the condemnation that lies in the passible nature, and making that very thing a weapon for the destruction of sin and of the death that comes through it—that is, of pleasure and the pain that comes through it—in which lay the power of sin and death, and the tyranny of sin in pleasure and the dominion of death in the pain that comes through it. For in the passible nature the power of pleasure and of pain is plainly present; for when we wish to escape the painful sensation of pain, we flee for refuge to pleasure, attempting to comfort the nature that is pressed by the torment of pain; and in our haste to dull the motions of pain through pleasure, we ratify all the more our own bond against ourselves, being unable to have pleasure free of pain and toil. But he made the strength of his surpassing power evident by establishing in the nature, without change, the generation of things contrary to those he himself suffered; for through suffering he gave impassibility to the nature, and through toils release, and through death eternal life, and restored it again, renewing the states of the nature by his own privations according to the flesh, and through his own incarnation granting to the nature the grace that surpasses nature—deification.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":387,"ref":"p387","source":"Γέγονεν οὖν ὁ Θεὸς κατ᾽ ἀλήθειαν ἄνθρωπος καὶ δέδωκεν ἄλλην ἀρχὴν τῇ φύσει δευτέρας γενέσεως, διὰ πόνου πρὸς ἡδονὴν μελλούσης ζωῆς καταλήγουσαν. Ὡς γὰρ Ἀδὰμ ὁ προπάτωρ, τὴν θείαν ἐντολὴν παραβάς, ἄλλην ἀρχὴν γενέσεως, ἐξ ἡδονῆς μὲν συνισταμένην, εἰς δὲ τὸν διὰ πόνου θάνατον τελευτῶσαν, τῇ φύσει παρὰ τὴν πρώτην παρεισήγαγε καί, ἐπινοήσας κατὰ τὴν συμβουλὴν τοῦ ὅφεως ἡδονὴν οὐκ οὖσαν προλαβόντος πόνου διάδοχον, ἀλλὰ μᾶλλον εἰς πόνον περαιουμένην, πάντας τοὺς ἐξ αὐτοῦ σαρκὶ κατ᾽ αὐτὸν γεννωμένους διὰ τὴν ἐξ ἡδονῆς ἄδικον ἀρχὴν εἶχε συνυπαγομένους αὐτῷ δικαίως πρὸς τὸ διὰ πόνου κατὰ τὸν θάνατον τέλος, οὕτως καὶ ὁ Κύριος, γενόμενος ἄνθρωπος καὶ ἄλλην ἀρχὴν δευτέρας γενέσεως ἐκ Πνεύματος ἁγίου τῇ φύσει δημιουργήσας καὶ τὸν διὰ πόνου τοῦ Ἀδὰμ ( δικαιότατον καταδεξάμενος θάνατον, ἐν αὐτῷ δηλαδὴ γενόμενον ἀδικώτατον, ὡς οὐκ ἔχοντα τῆς ἰδίας γενέσεως ἀρχὴν τὴν ἐκ παρακοῆς ἀδικωτάτην τοῦ προπάτορος ἡδονήν, ἀμφοτέρων τῶν ἄκρων, ἀρχῆς τε λέγω καὶ τέλους, τῆς κατὰ τὸν Ἀδὰμ ἀνθρωπίνης γενέσεως, οἷα δὴ προηγουμένως οὐκ ὄντων ἐκ τοῦ Θεοῦ, τὴν ἀναίρεσιν ἐποιήσατο καὶ πάντας τοὺς ἐξ αὐτοῦ Πνεύματι μυστικῶς ἀναγεννωμένους τῆς ἐπ᾽ αὐτοῖς ἐνοχῆς ἐλευθέρους κατέστησεν, ἔχοντας μὲν τοῦ Ἀδὰμ(11) οὐκέτι τὴν ἐκ τοῦ Ἀδὰμ ἡδονὴν τῆς γενέσεως, μόνην δὲ τὴν διὰ τὸν Ἀδὰμ ὀδύνην ἐνεργοῦσαν ἐν αὐτοῖς, οὐ κατὰ χρέος ὑπὲρ ἁμαρτίας, ἀλλὰ κατ᾽ οἰκονομίαν, διὰ τὴν κατὰ φύσιν περίστασιν κατὰ τῆς ἁμαρτίας, τὸν θάνατον·","english":"God has therefore truly become man and has given to nature another beginning of a second birth, one that through toil leads to the pleasure of the life to come. For just as Adam, the first father, by transgressing the divine commandment, introduced into nature, contrary to the first beginning, another beginning of generation—one constituted from pleasure but ending in death through toil—and, having devised, according to the counsel of the serpent, a pleasure that was not the successor of preceding toil but rather issued in toil, he justly held all those born of him in the flesh according to his likeness jointly subject with him, because of that unjust beginning from pleasure, to the end that comes through toil in death—so too the Lord, having become man and having created in nature another beginning of a second birth from the Holy Spirit, and having accepted the death of Adam that comes through toil—that death which was most just, yet in him became most unjust, since it did not have as the beginning of its own generation the most unjust pleasure of the first father that came from disobedience—made the abolition of both extremes, I mean the beginning and the end of human generation according to Adam, inasmuch as they did not primarily come from God; and he set free from the guilt upon them all those who are mystically reborn of him in the Spirit, having no longer Adam's pleasure of generation, but only the pain that works in them on account of Adam—not as a debt for sin, but by economy, for the natural struggle against sin, namely death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":388,"ref":"p388","source":"ὅς, ὁπόταν μὴ ἔχῃ γεννῶσαν αὐτὸν μητέρα τήν, ἧς γίνεσθαι πέφυκε τιμωρός, ἡδονήν, ἀϊδίου ζωῆς προδήλως καθίσταται πατήρ. Ὡς γὰρ τοῦ Ἀδὰμ ἡ καθ᾽ ἡδονὴν ζωὴ θανάτου καὶ\n\nφθορᾶς γέγονε μήτηρ, οὕτως καὶ ὁ διὰ τὸν Ἀδὰμ τοῦ Κυρίου θάνατος, ὑπάρχων τῆς ἐκ τοῦ Ἀδὰμ ἐλεύθερος ἡδονῆς, ἀϊδίου γεννήτωρ γίνεται ζωῆς. Οὐκοῦν, ἐπειδή, καθὼς οἶμαι, καλῶς διεῖλεν ὁ λόγος πῶς μὲν ἡ καθ᾽ ἡδονὴν ἐκ τοῦ Ἀδὰμ γένεσις, τυραννοῦσα τὴν φύσιν, βορὰν τῷ δι᾽ αὐτὴν θανάτῳ παρέπεμπεν, πῶς δὲ πάλιν ἡ διὰ φιλανθρωπίαν κατὰ σάρκα τοῦ Κυρίου γέννησις ἀμφοτέρων ἀναίρεσιν ἐποιήσατο, ἡδονῆς λέγω τῆς ἐκ τοῦ Ἀδὰμ καὶ θανάτου τοῦ διὰ τὸν Ἀδάμ, συνεξαφανίσασα τῇ τοῦ Ἀδὰμ ἁμαρτίᾳ τὸ τοῦ Ἀδὰμ ἐπιτίμιονοὐ γὰρ ἦν δυνατὸν πρὸς φθορὰν ἁλῶναι διὰ θανάτου κατὰ τὸ τέλος(12) τὴν μηδαμῶς τῆς ἀρχῆς ἁψαμένην γένεσιν, δι᾽ ἧς ὑπέστη κατὰ τὸ τέλος ὁ θάνατος· ἐπειδὴ ταῦτα διεῖλεν, ὡς ἔφην, ἀλλήλων ὁ λόγος, ἕως ὅτε μόνα τὰ τοῦ Ἀδὰμ κατά τε τὴν ἀρχὴν καὶ τὸ τέλος, φημὶ δὲ τὰ κατὰ τὴν γένεσιν καὶ τὴν φθοράν, γνωρίσματα τυραννικῶς ἐκράτει τῆς φύσεως, οὐκ ἦν καιρὸς τοῦ ἄρξασθαι τὸ κρίμα πρὸς τελείαν τῆς ἁμαρτίας κατάκρισιν·","english":"He who, whenever he does not have as his mother the pleasure that gave birth to him—the pleasure of which he is by nature made the punisher—is plainly established as the father of eternal life. For just as Adam's life according to pleasure became the mother of death and corruption, so also the Lord's death for Adam's sake, being free from the pleasure that came from Adam, becomes the begetter of eternal life. Therefore, since—as I think—the account has well distinguished how the birth from Adam according to pleasure, tyrannizing over nature, sent it as food to the death that came about through it, and how again the Lord's birth in the flesh through love for humanity brought about the destruction of both—I mean the pleasure from Adam and the death for Adam's sake—having together with Adam's sin utterly abolished Adam's penalty; for it was not possible that the generation which had in no way touched the beginning should be captured by corruption through death at the end, through which death came to subsist at the end—since, as I said, the account distinguished these things from one another, as long as only the marks of Adam, both at the beginning and at the end—I mean those pertaining to generation and corruption—tyrannically held sway over nature, there was no time for the judgment to begin toward a complete condemnation of sin;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":389,"ref":"p389","source":"ὅτε δὲ διὰ σαρκὸς ἡμῖν ἐπεφάνη καὶ γέγονε ( τέλειος ἄνθρωπος χωρὶς μόνης ἁμαρτίας ὁ τοῦ Θεοῦ Λόγος, μόνον ἔχων ἐν τῇ σαρκὶ τοῦ Ἀδὰμ φύσει κατὰ θέλησιν τὸ ἐπιτίμιον, καὶ κατέκρινε τὴν ἁμαρτίαν ἐν τῇ σαρκί, ἀνευθύνως πάσχων ὑπὲρ ἀδίκων ὁ δίκαιος, καὶ ἀντέστρεψε τὴν χρῆσιν τοῦ θανάτου, κατάκριμα τῆς ἁμαρτίας αὐτὸν ἀπεργασάμενος ἀλλ᾽ οὐ τῆς φύσεως, γέγονε καιρὸς τοῦ ἄρξασθαι τὸ κρίμα κατὰ τὴν ἀντιστροφὴν τοῦ θανάτου πρὸς τὴν τῆς ἁμαρτίας κατάκρισιν.\n\nΟἷόν τι λέγω· τὸν Ἀδὰμ ἡ ἁμαρτία κατ᾽ ἀρχὰς δελεάσασα πρὸς παράβασιν ἐλθεῖν τῆς θείας παρέπεισεν ἐντολῆς, καθ᾽ ἥν, τὴν ἡδονὴν ὑποστήσασα καὶ ἑαυτὴν διὰ τῆς ἡδονῆς ἐν αὐτῷ καθηλώσασα τῷ πυθμένι τῆς φύσεως, τὸν θάνατον τῆς ὅλης κατέκρινε φύσεως, ὠθοῦσα πρὸς ἀπογένεσιν κατὰ τὸν θάνατον διὰ τοῦ ἀνθρώπου(13) τὴν φύσιν τῶν γεγονότων. Τοῦτο γὰρ καὶ μεμηχάνητο τῷ σπορεῖ τῆς ἁμαρτίας καὶ πατρὶ τῆς κακίας πονηρῷ διαβόλῳ, τῷ ἑαυτὸν μὲν ἐξ ὑπερηφανίας τῆς θείας ἐξοικίσαντι δόξης, διὰ φθόνον δέ, τόν τε πρὸς ἡμᾶς καὶ τὸν Θεόν, τοῦ παραδείσου τὸν Ἀδὰμ ἐξορίσαντι, ἀφανίσαι τὰ ἔργα τοῦ Θεοῦ καὶ διαλῦσαι τὰ συνεστῶτα πρὸς γένεσιν· φθονεῖ γὰρ οὐ μόνον ἡμῖν ὁ μιαρώτατος τῆς ἐπὶ τῷ Θεῷ διὰ τὴν ἀρετὴν δόξης(14), ἀλλὰ καὶ τῷ Θεῷ τῆς ἐφ᾽ ἡμῖν διὰ τὴν σωτηρίαν πανυμνήτου δυνάμεως. Πάσης οὖν ἐκράτει δυναστεύων τῆς φύσεως ὁ διὰ τὴν παράβασιν θάνατος, τοῦ κράτους ἔχων ὑπόθεσιν τὴν ἐκ τῆς παρακοῆς ἄρξασαν τῆς κατὰ τὴν φύσιν ὅλης γενέσεως ἡδονήν, δι᾽ ἣν αὐτὸς ὁ θάνατος κατεκρίθη τῆς φύσεως.","english":"But when the Word of God appeared to us through the flesh and became a perfect man, without sin alone, having in the flesh only the penalty of Adam by nature according to will, and condemned sin in the flesh, suffering blamelessly on behalf of the unjust, being just, and reversed the use of death, having made it a condemnation of sin but not of nature, there came a time for judgment to begin, according to the reversal of death toward the condemnation of sin.\n\nWhat I mean is this: sin, having at the beginning enticed Adam to come to transgression, persuaded him to disobey the divine commandment, by which, having subjected pleasure and nailed itself through pleasure in him to the very foundation of nature, it condemned the death of the whole nature, driving the nature of created things toward degeneration through man according to death. For this is what the sower of sin and evil father of wickedness, the devil, had contrived: he who had exiled himself from the divine glory through pride, and through envy—both toward us and toward God—had banished Adam from paradise, to destroy the works of God and to dissolve the things that had been constituted for generation. For the most defiled one envies not only us for the glory that comes from virtue toward God, but also God for the all-praised power that is on our behalf for salvation. Therefore death, which through transgression ruled as master over the whole nature, had as the basis of its dominion the pleasure that began from disobedience of the whole generation according to nature, on account of which death itself was condemned of nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":390,"ref":"p390","source":"Ὁ δὲ Κύριος, γενόμενος ἄνθρωπος καὶ μὴ λαβὼν προκαθηγουμένην αὐτοῦ τῆς κατὰ σάρκα γεννήσεως τὴν ἄδικον ἡδονήν, δι᾽ ἣν ἡ διὰ τοῦ θανάτου κατὰ τῆς φύσεως ἐξηνέχθη δικαία κατάκρισις, αὐτὸν δὲ κατὰ φύσιν θέλων ἐν τῷ παθητῷ τῆς φύσεως καταδεξάμενος τὸν θάνατον, δηλονότι πάσχων, τὴν τοῦ θανάτου χρῆσιν ἀντέστρεψεν, οὐκ ὄντα λοιπὸν ἐν αὐτῷ τῆς φύσεως, ἀλλὰ τῆς ἁμαρτίας προδήλως, ( κατάκρισιν· οὐ γὰρ ἦν δυνατὸν εἶναι τὸν θάνατον ἐν τῷ μὴ τὴν γένεσιν ἐξ ἡδονῆς ἐσχηκότι κατάκρισιν φύσεως, ἀλλὰ τῆς τοῦ προπάτορος ἁμαρτίας ἀναίρεσιν, δι᾽ ἣν ὁ τοῦ θανάτου φόβος ὅλης ἐκράτει τῆς φύσεως. Εἰ γὰρ ἐν τῷ Ἀδὰμ ὁ θάνατος τῆς φύσεως ὑπῆρχε κατάκρισις, ἀρχὴν ἐχούσης τὴν ἡδονὴν τῆς ἰδίας γενέσεως, εἰκότως ὁ θάνατος ἐν Χριστῷ τῆς ἁμαρτίας κατάκρισις γέγονεν, ἡδονῆς καθαρὰν ἐν Χριστῷ πάλιν τῆς φύσεως ἀπολαβούσης τὴν γένεσιν, ἵνα, ὥσπερ κατέκρινεν εἰς φθορὰν ἐν τῷ Ἀδὰμ κατὰ τὴν ἡδονὴν ἡ ἁμαρτία διὰ τοῦ θανάτου τὴν φύσιν καὶ γέγονε καιρὸς τοῦ κατακρίνεσθαι θανάτῳ τὴν φύσιν διὰ τὴν ἁμαρτίαν, οὕτως ἐν Χριστῷ κατὰ τὴν δικαιοσύνην ἡ φύσις διὰ τοῦ θανάτου κατακρίνῃ τὴν ἁμαρτίαν καὶ γένηται καιρὸς τοῦ κατακρίνεσθαι θανάτῳ τὴν ἁμαρτίαν διὰ τὴν δικαιοσύνην, τῆς φύσεως ἐκδυσαμένης ἐν Χριστῷ παντελῶς τὴν ἐξ ἡδονῆς γένεσιν, καθ᾽ ἣν ἀναγκαίως τοῖς πᾶσιν ὡς χρέος ὁ τῆς κατακρίσεως","english":"But the Lord, having become man and not having taken as preceding his birth according to the flesh the unjust pleasure through which the just condemnation against nature was brought about through death, but willing it by nature and accepting death in the passible aspect of nature—clearly suffering—he reversed the use of death, so that it was no longer in him a condemnation of nature, but plainly of sin. For it was not possible for death to be a condemnation of nature in the one who did not have his birth from pleasure, but rather the abolition of the forefather's sin, through which the fear of death held sway over the whole of nature. For if in Adam death was the condemnation of nature, since nature had pleasure as the beginning of its own birth, reasonably in Christ death has become the condemnation of sin, since nature in Christ again received a birth pure from pleasure, so that just as sin condemned nature to corruption in Adam through pleasure by means of death, and there came a time for nature to be condemned to death because of sin, so in Christ, through righteousness, nature might condemn sin through death, and there might come a time for sin to be condemned to death because of righteousness, since nature in Christ has completely stripped off the birth from pleasure, according to which of necessity, as a debt, the [condemnation]","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":391,"ref":"p391","source":"παρείπετο θάνατος, ὥστε τὸν αὐτὸν θάνατον ἐν μὲν τῷ Ἀδὰμ διὰ τὴν ἁμαρτίαν κατάκρισιν ὑπάρχειν τῆς φύσεως, ἐν δὲ τῷ Χριστῷ διὰ τὴν δικαιοσύνην κατάκρισιν ὑπάρχειν τῆς ἁμαρτίας· ὁ γὰρ πάσχων δι᾽ ἁμαρτίαν εἰς κατάκρισιν τῆς φύσεως δικαίως ὑπομένει τὸν θάνατον, ὁ δὲ μὴ πάσχων δι᾽ ἁμαρτίαν, ὡς χάριν μᾶλλον κατ᾽ οἰκονομίαν τῇ φύσει διδούς, εἰς κατάκρισιν τῆς ἁμαρτίας τὸν διὰ τὴν ἁμαρτίαν εἰς τὴν αὐτῆς ἀναίρεσιν θέλων καταδέχεται θάνατον.","english":"Death followed, so that the same death in Adam, because of sin, is a condemnation of nature, but in Christ, because of righteousness, is a condemnation of sin. For he who suffers because of sin justly endures death as a condemnation of nature, but he who does not suffer because of sin, as one rather giving grace to nature by economy, willingly accepts the death that came about because of sin, for the sake of its destruction, as a condemnation of sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":392,"ref":"p392","source":"Οὐκοῦν, ὥσπερ διὰ τὸν Ἀδάμ, τὸν ὑποστήσαντα διὰ τῆς παρακοῆς τὸν καθ᾽ ἡδονὴν τῆς γενέσεως νόμον καὶ τὸν δι᾽ αὐτὸν κατακριθέντα τῆς φύσεως θάνατον, πάντες οἱ ἐκ τοῦ Ἀδὰμ τὸ εἶναι λαβόντες κατὰ τὸν ἐξ ἡδονῆς τῆς γενέσεως νόμον εἶχον ἀναγκαίως, καὶ μὴ βουλόμενοι, συνεζευγμένον κατὰ δύναμιν τῇ ( γενέσει καὶ τὸν κατακριθέντα τῆς φύσεως θάνατον, καὶ ἦν καιρὸς τοῦ κατακρίνεσθαι τὴν φύσιν ὑπὸ τῆς ἁμαρτίας, ἐφ᾽ ὅσον ἐκράτει τῆς φύσεως ὁ τῆς καθ᾽ ἡδονὴν τῆς γενέσεως νόμος, οὕτως διὰ τὸν Χριστόν, τὸν παντελῶς ἀφελόμενον τῆς φύσεως τὸν καθ᾽ ἡδονὴν τῆς γενέσεως νόμον καὶ τοῦ δι᾽ αὐτὸν κατακριθέντος τῆς φύσεως θανάτου τὴν χρῆσιν εἰς μόνην τὴν τῆς ἁμαρτίας κατάκρισιν βουλήσει καταδεξάμενον, πάντες οἱ ἀπὸ Χριστοῦ κατὰ θέλησιν Πνεύματι διὰ λουτροῦ παλιγγενεσίας ἀναγεννηθέντες καὶ τὴν καθ᾽ ἡδονὴν προτέραν τοῦ Ἀδὰμ διὰ τῆς χάριτος ἀποθέμενοι γένεσιν καὶ τὴν ἐν τῷ βαπτίσματι χάριν τῆς ἀναμαρτησίας καὶ τῆς ἐν Πνεύματι μυστικῆς υἱοθεσίας τὴν δύναμιν ἀμείωτόν τε καὶ ἄχραντον διὰ τοῦ νόμου τῶν εὐαγγελικῶν φυλάξαντες ἐντολῶν εἰκότως εἰς τὴν τῆς ἁμαρτίας κατάκρισιν ἔχουσι τὴν τοῦ θανάτου χρῆσιν ἐνεργουμένην, καιρὸν λαβόντες κατακρίνειν ἐν τῇ σαρκὶ τὴν ἁμαρτίαν, γενικῶς μὲν κατὰ φύσιν χάριτι διὰ τὸ μέγα μυστήριον τῆς ἐνανθρωπήσεως(15) αὐτὸν τὸ ἀπὸ τῆς τοῦ Λόγου σαρκώσεως χρόνον, ἰδικῶς δὲ κατ᾽ ἐνέργειαν χάριτι τὸν ἀφ᾽ οὗ διὰ τοῦ βαπτίσματος ἔλαβεν ἕκαστος τὴν χάριν τῆς υἱοθεσίας·","english":"Therefore, just as through Adam, who by his disobedience established the law of generation according to pleasure and the death of nature that was condemned because of him, all who received their being from Adam necessarily had, even against their will, the death of nature condemned because of him joined to generation according to its capacity, and there was a time for nature to be condemned by sin, insofar as the law of generation according to pleasure prevailed over nature—so likewise through Christ, who completely removed from nature the law of generation according to pleasure and by his will accepted the use of the death of nature condemned because of him for the sole condemnation of sin, all who have been reborn from Christ by will in the Spirit through the washing of regeneration and who by grace have put off the former generation of Adam according to pleasure, and who through the law of the evangelical commandments have kept undiminished and undefiled the grace of sinlessness in baptism and the power of mystical adoption in the Spirit, reasonably have the use of death operating in them for the condemnation of sin, having received a time to condemn sin in the flesh—generally, by nature through grace, because of the great mystery of the incarnation, from the time of the Word's becoming flesh; but specifically, by activity through grace, from the time when each person received through baptism the grace of adoption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":393,"ref":"p393","source":"καθ᾽ ἣν ἐνεργουμένην ταῖς ἐντολαῖς γνωμικῶς μόνην τὴν ἐν Πνεύματι γένεσιν ἔχοντες, διὰ πολλῶν παθημάτων εἰς κατάκρισιν τῆς ἁμαρτίας ὑπομένουσι τὴν τοῦ θανάτου χρῆσιν αὐτοῖς ἐπαγομένην. Οὐ γὰρ ἔτι δι᾽ ἁμαρτίαν ὁ βαπτισθεὶς καὶ φυλάξας τὸ βάπτισμα ταῖς ἐντολαῖς κρατυνόμενον ὡς χρέος ὑπὲρ ἁμαρτίας καταβάλλεται τὸν θάνατον, ἀλλ᾽ εἰς κατάκρισιν τῆς ἁμαρτίας τὴν αὐτοῦ καταδέχεται χρῆσιν, πρὸς τὴν θείαν καὶ ἀτελεύτητον ζωὴν μυστικῶς αὐτὸν παραπέμπουσαν, εἴπερ ἀληθείας ἕνεκεν καὶ δικαιοσύνης διὰ πολλῶν παθημάτων γενναίως τὸν τῆς παρούσης ζωῆς πεπληρώκασι δρόμον οἱ ἅγιοι, τῆς διὰ τὴν ἁμαρτίαν κατακρίσεως τοῦ θανάτου τὴν φύσιν ἐν ἑαυτοῖς ἐλευθερώσαντες καὶ τὸ πρὸς ἀναίρεσιν τῆς φύσεως ὅπλον τοῦ θανάτου ( πρὸς ἀναίρεσιν τῆς ἁμαρτίας κατὰ τὸν ἀρχηγὸν τῆς αὐτῶν σωτηρίας Ἰησοῦν ποιησάμενοι· εἰ γὰρ ἡ ἁμαρτία πρὸς ἀναίρεσιν φύσεως ὅπλον ἐν τοῖς αὐτὴν κατὰ τὸν Ἀδὰμ ἐνεργοῦσιν εἶχεν τὸν θάνατον, πολλῷ μᾶλλον ἐν τοῖς ἐνεργοῦσι τὴν διὰ πίστεως ἐν Χριστῷ δικαιοσύνην ὅπλον ἕξει τὸν θάνατον πρὸς ἀναίρεσιν τῆς ἁμαρτίας ἡ φύσις.","english":"according to which, being enacted in the commandments by deliberate choice, having only the generation in the Spirit, through many sufferings they endure the use of death brought upon them for the condemnation of sin. For the one who has been baptized and keeps the baptism strengthened by the commandments no longer pays death as a debt on account of sin, but accepts its use for the condemnation of sin, mystically sending him on to the divine and endless life—if indeed for the sake of truth and righteousness the saints have bravely completed the course of this present life through many sufferings, having freed in themselves the nature of death from the condemnation that came through sin, and having made the weapon of death, which was for the destruction of nature, into a weapon for the destruction of sin, just as Jesus, the author of their salvation, did. For if sin, in those who work it according to Adam, had death as a weapon for the destruction of nature, much more in those who work the righteousness that is through faith in Christ will nature have death as a weapon for the destruction of sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":394,"ref":"p394","source":"Οὐκοῦν, ἀφ᾽ οὗ γέγονε τὸ μυστήριον τῆς ἐνανθρωπήσεως καὶ ἐξεῖλε πάμπαν ὁ σαρκωθεὶς Θεὸς ἐν τοῖς κατ᾽ αὐτὸν Πνεύματι γεννωμένοις τὴν τοῦ καθ᾽ ἡδονὴν νόμου τῆς φύσεως γένεσιν, καιρός, ὡς ἔφην, γέγονε τοῦ ἄρξασθαι τὸ κρίμα ἀπὸ τοῦ οἴκου τοῦ Θεοῦ, τουτέστι κατακριθῆναι τὴν ἁμαρτίαν, τὴν τοῦ κατακρίνεσθαι διὰ παθημάτων λαβοῦσαν ἀρχὴν ἀπὸ τῶν πιστῶν καὶ ἐπεγνωκότων τὴν ἀλήθειαν καὶ τὴν καθ᾽ ἡδονὴν διὰ τοῦ βαπτίσματος γένεσιν ἀποθεμένων. Τούτους γὰρ ἐκάλεσεν οἶκον Θεοῦ, καθὼς μαρτυρεῖ φάσκων ὁ θειότατος ἀπόστολος Παῦλος· Χριστὸς δὲ ἐπὶ τὸν οἶκον αὐτοῦ, οὗ οἶκός ἐσμεν ἡμεῖς. Καὶ αὐτὸς δὲ διὰ τοῦ ἑξῆς λόγου παρίστησι λέγων Πέτρος ἡ κορυφὴ τῶν ἀποστόλων· εἰ δὲ πρῶτον ἀφ᾽ ἡμῶν ἤρξατο, δηλονότι τὸ κρίμα, τί τὸ τέλος τῶν ἀπειθούντων τῷ τοῦ Θεοῦ Εὐαγγελίῳ, ὡσανεὶ ἔλεγεν· εἰ","english":"Therefore, since the mystery of the incarnation has come to be and God made flesh has wholly removed, in those who are begotten in the Spirit according to him, the natural generation according to the law of pleasure, the time has come, as I said, for judgment to begin from the house of God—that is, for sin to be condemned, sin having received the beginning of its condemnation through sufferings from the faithful, from those who have known the truth and have set aside the generation according to pleasure through baptism. For these he called the house of God, as the most divine apostle Paul bears witness, saying: Christ, however, is over his own house, whose house we are. And he himself also makes this clear through the following statement, when Peter, the chief of the apostles, says: But if it first began from us—namely, the judgment—what is the end of those who disobey the Gospel of God? As if he were saying: if","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":395,"ref":"p395","source":"ἡμεῖς, ὁ οἶκος τοῦ Θεοῦ γενέσθαι χάριτι διὰ Πνεύματος ἀξιωθέντες, τοσαύτην ὑπὲρ δικαιοσύνης εἰς κατάκρισιν τῆς ἁμαρτίας ὑπομονὴν ἐπιδείκνυσθαι παθημάτων ὀφείλομεν καὶ ὡς κακοῦργοι τὸν ἐφύβριστον, ἀγαθοὶ τυγχάνοντες, προθύμως ἀποφέρεσθαι θάνατον, τί τὸ τέλος τῶν ἀπειθούντων τῷ τοῦ Θεοῦ Εὐαγγελίῳ, τουτέστι, ποῖον ἔσται τὸ τέλος ἤγουν ἡ κρίσις τῶν οὐ μόνον ζῶσάν τε καὶ ἐνεργουμένην κατά τε ψυχὴν καὶ σῶμα γνώμῃ τε καὶ φύσει τὴν καθ᾽ ἡδονὴν τοῦ Ἀδὰμ κρατήσασαν τῆς φύσεως γένεσιν μέχρι τέλους διὰ σπουδῆς ἐσχηκότων, ἀλλὰ μήτε προσδεξαμένων ( παρακαλοῦντα τὸν Θεὸν καὶ Πατέρα δι᾽ Υἱοῦ σαρκωθέντος, μήτε μὴν αὐτὸν τὸν ὑπὲρ τοῦ Πατρὸς πρεσβεύοντα μεσίτην καὶ Υἱὸν καὶ ὑπὲρ τῆς ἡμῶν εἰς τὸν Πατέρα καταλλαγῆς ἑαυτὸν βουλήσει τοῦ Πατρὸς εἰς τὸν ὑπὲρ ἡμῶν θάνατον κατὰ θέλησιν προϊέμενον, ὅπως δι᾽ ἑαυτὸν ἡμᾶς τοσοῦτον δοξάσῃ, τῷ κάλλει καταφαιδρύνας τῆς οἰκείας θεότητος, ὅσον δι᾽ ἡμᾶς αὐτὸς κατεδέξατο τοῖς ἡμῶν ἀτιμασθῆναι παθήμασιν; Τοῦτο γάρ, ὡς οἶμαι, τυχόν ἐστι τὸ τοῦ Θεοῦ Εὐαγγέλιον· πρεσβεία Θεοῦ καὶ παράκλησις πρὸς ἀνθρώπους δι᾽ Υἱοῦ σαρκωθέντος καὶ τῆς πρὸς τὸν Πατέρα καταλλαγῆς μισθὸν δωρουμένου τοῖς πειθομένοις αὐτῷ τὴν ἀγένητον θέωσιν(16). Διὸ σχετλιάζων τοῖς ἐφεξῆς τοὺς ἀπειθεῖς ὁ μέγας ἀπόστολός φησιν· καὶ εἰ ὁ δίκαιος μόλις σῴζεται, ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται;","english":"We, who have been deemed worthy to become the house of God by grace through the Spirit, ought to show so great an endurance of sufferings for righteousness, unto the condemnation of sin, and, being good, to bear away eagerly, as evildoers, the contumelious death — what is the end of those who disobey the Gospel of God, that is, what will be the end, or rather the judgment, of those who have not only kept the generation according to the pleasure of Adam, living and active in both soul and body, in both will and nature, prevailing over nature, eagerly to the end, but who also did not receive the God and Father who exhorts through the incarnate Son, nor indeed the Mediator and Son himself who intercedes on behalf of the Father and, for the sake of our reconciliation to the Father, by the will of the Father delivers himself willingly to death on our behalf, so that through himself he might glorify us as much as he himself, for our sake, deigned to be dishonored by our sufferings? For this, as I think, is perhaps the Gospel of God: an embassy of God and an exhortation to men through the incarnate Son, and the unbegotten deification granted as a reward to those who obey him, in return for reconciliation with the Father. Therefore the great apostle, indignant at those who disobey in what follows, says: And if the righteous man is scarcely saved, where will the ungodly and sinner appear?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":396,"ref":"p396","source":"δίκαιον λέγων, ὡς εἰκός, τὸν πιστὸν καὶ φύλακα τῆς δοθείσης κατὰ τὸ βάπτισμα χάριτος καὶ διὰ πολλῶν παθημάτων ἀκαθαίρετον διατετηρηκότα τὴν διὰ τοῦ Πνεύματος υἱοθεσίαν, σωτηρίαν δὲ τὴν ἐκ Θεοῦ τοῖς ἀξίοις δοθησομένην πληρεστάτην τῆς θεώσεως χάριν, ἧς μόλις ἐπιτεύξεται καὶ ὁ κατ᾽ ἄκρον πάντων τῶν θείων ἀνθεκτικός, ἀσεβῆ δὲ καὶ ἁμαρτωλὸν τὸν τῆς εὐαγγελικῆς ἀλλότριον χάριτος, ἀσεβῆ μὲν διὰ τὴν εἰς Χριστὸν ἀπιστίαν, ἁμαρτωλὸν δὲ διὰ τὴν ζῶσαν ἐν αὐτῷ κατὰ τὴν φθορὰν τῶν παθημάτων τῆς παλαιότητος γένεσιν. Ἢ τυχὸν ἀσεβῆ μὲν ἐκάλεσεν ὁ λόγος τὸν μόνης παντελῶς ἐστερημένον τῆς κατὰ Χριστὸν ἐπιγνώσεως, ἁμαρτωλὸν δὲ τὸν πιστὸν μέν, παραβάτην δὲ κατ᾽ ἐμὲ τῶν εὐαγγελικῶν ἐντολῶν τῶν καθαρὸν διατηρουσῶν τὸν διὰ τοῦ ἁγίου βαπτίσματος χιτῶνα τῆς ἀφθαρσίας· ὧν ἡ θέσις, τοῦ ἀσεβοῦς τέ φημι καὶ ἁμαρτωλοῦ, τοῖς ἐπιμελουμένοις τῆς μυστικῆς ποσῶς κατείληπται γνώσεως. Τὸ γὰρ ποῦ θέσιν δηλοῖ σαφῶς(17) τοπικῆς ( οὐκ ἀμοιροῦσαν περιγραφῆς· ἧς εἴπερ ἡ τοῦ δικαίου θέσις ἀντιδιαιρεῖται, οὐκ ἔσται ποῦ πάντως κατὰ τὴν θέσιν ὁ δίκαιος, τὴν ὑπὲρ τὸ ποῦ κατὰ τὴν χάριν θέσιν εἰληφὼς αὐτὸν τὸν Θεόν, ὡς ἡ ὑπόσχεσις. Ὁ γὰρ Θεὸς οὐ ποῦ, ἀλλὰ παντὸς ἀσχέτως ἐπέκεινα ποῦ, ἐν ᾧ πάντων τῶν σῳζομένων ἡ ἵδρυσις ἔσται κατὰ τὸ γεγραμμένον γενοῦ μοι εἰς Θεὸν ὑπερασπιστὴν καὶ εἰς τόπον ὀχυρὸν τοῦ σῶσαί με· οὗτινος πᾶς ὁ μὴ καθοτιοῦν μεθέξων τῆς τοῦ εὖ εἶναι κατὰ τὴν σχέσιν δυνάμεως(18) μέλει σώματος ἐοικὼς ἔσται πάμπαν ἀμοιροῦντι τῆς κατὰ ψυχὴν ζωτικῆς ἐνεργείας.","english":"Calling \"righteous,\" as is likely, the faithful man and guardian of the grace given at baptism, who through many sufferings has kept undestroyed the adoption as sons through the Spirit, and \"salvation\" the most complete grace of deification to be given by God to the worthy, which even the man who clings to all divine things to the utmost will scarcely attain; and \"ungodly\" and \"sinner\" the man alien to the grace of the Gospel—ungodly through unbelief in Christ, sinner through the old birth of the passions living in him according to corruption. Or perhaps the word called \"ungodly\" the man wholly deprived of the knowledge of Christ alone, and \"sinner\" the man who is faithful but a transgressor, like me, of the Gospel commandments that keep pure the garment of incorruption received through holy baptism; whose position—I mean that of the ungodly and the sinner—has been grasped in some measure by those who care for mystical knowledge. For \"where\" clearly indicates position, which is not devoid of local circumscription; and if the position of the righteous is set in opposition to it, the righteous man will certainly not be \"where\" in respect of position, since he has received as his position in grace, beyond \"where,\" God himself, as the promise says. For God is not \"where,\" but beyond every \"where\" without relation, in whom will be the establishment of all who are saved, according to what is written: Be to me a God for a protector and for a strong place to save me; and everyone who does not in any way partake of the power of well-being according to relation will be like a body entirely deprived of the life-giving energy of the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":397,"ref":"p397","source":"Ἢ πάλιν, ἐπειδὴ πάντων τῶν σῳζομένων ὁ Θεὸς ἔσται τόπος, ἀπερίγραφός τε καὶ ἀδιάστατος καὶ ἄπειρος, πᾶσι πάντα γινόμενος κατὰ τὴν ἀναλογίαν τῆς δικαιοσύνης, μᾶλλον δὲ κατὰ τὸ μέτρον τῶν μετὰ γνώσεως ὑπὲρ δικαιοσύνης ἐνταῦθα παθημάτων ἑαυτὸν ἑκάστῳ δωρούμενος, καθάπερ ψυχὴ σώματος μέλεσι κατὰ τὴν ὑποκειμένην ἑκάστῳ μέλει δύναμιν ἑαυτὴν ἐνεργοῦσαν ἐκφαίνουσα καὶ πρὸς τὸ εἶναι δι᾽ ἑαυτῆς τὰ μέλη συνέχουσα πρὸς ζωὴν συγκρατούμενα, ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται, ταύτης ἐστερημένος τῆς χάριτος; Ὁ γὰρ μὴ δυνάμενος ἐνεργουμένην τὴν κατὰ τὸ εὖ εἶναι τοῦ Θεοῦ δέξασθαι παρουσίαν ποῦ φανεῖται, τῆς θείας ζωῆς τῆς ὑπὲρ αἰῶνα καὶ χρόνον καὶ τόπον ὑπομείνας τὴν ἔκπτωσιν; Οὐκοῦν, εἴτε κατὰ τὴν πρώτην ἐπιβολὴν καταφατικῶς ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται, περιγεγραμμένης οὐκ ἔσται ζωῆς τὸ παράπαν ἐλεύθερος(19), τὴν πᾶσαν διαφεύγουσαν περιγραφὴν καὶ παντὸς ἐπέκεινα τόπου ζωὴν\n\nοὐκ ἔχων, εἴτε κατὰ τὴν δευτέραν ἀποφατικῶς οὐ ποῦ φανεῖται, τὸν Θεὸν οὐκ ἔχων πρὸς τὸ εὖ εἶναι συνέχοντα τὴν ζωήν, τὸν μέλλοντα πᾶσι γίνεσθαι ( τόπον τοῖς ἀξίοις, πῶς ἔσται, τόπον αὐτὸν οὐκ ἔχων τὸν Θεὸν κατὰ τὴν τοῦ εὖ εἶναι ἐν Θεῷ μονήν τε καὶ ἵδρυσιν; Καὶ ἁπλῶς εἰπεῖν, εἰ μετὰ πολλῆς δυσχερείας ὁ δίκαιος σῴζεται, τί ἔσται ἢ τί πείσεται ὁ μηδένα λόγον εὐσεβείας καὶ ἀρετῆς κατὰ τὴν παροῦσαν ζωὴν ποιησάμενος;","english":"Or again, since God will be the place of all who are saved, uncircumscribed and undivided and infinite, becoming all things to all in proportion to righteousness, or rather giving himself to each according to the measure of the sufferings endured here with knowledge on behalf of righteousness, just as the soul reveals itself as active in the members of the body according to the power underlying each member and holds the members together through itself for existence, kept together for life—where will the impious and sinful man appear, deprived of this grace? For he who cannot receive the presence of God actively operating according to well-being—where will he appear, having undergone the fall from the divine life that is beyond age and time and place? Therefore, whether in the first affirmation the impious and sinful man is asked \"where will he appear,\" he will not be entirely free from circumscribed life, not having the life that escapes all circumscription and is beyond every place; or whether in the second negation it is asked \"where will he not appear,\" not having God who holds life together for well-being—he who is to become a place for all who are worthy, how will he be so, not having God himself as his place according to the abiding and establishment in God of well-being? And to speak simply, if the righteous man is saved with great difficulty, what will become of, or what will he suffer, the man who has made no account of piety and virtue in the present life?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":398,"ref":"p398","source":"ΣΧΟΛΙΑ 1. Ἡδονή καί ὀδύνη, τῇ φύσει φησί τῆς σαρκός οὐ συνεκτίσθησαν· ἀλλ᾿ ἡ παράβασις, τήν μέν ἐπενόησεν εἰς φθοράν τῆς προαιρέσεως· τήν δέ κατεδίκασεν εἰς λύσιν τῆς φύσεως· ἵνα ἡ μέν ἡδονή, ψυχῆς ἑκούσιον ἐργάσηται θάνατον τῆς ἁμαρτίας· ἡ δέ ὀδύνη διά τῆς λύσεως, τήν κατ᾿ εἶδος ποιήσεται τῆς σαρκός ἀπογένεσιν.\n\n2. Ὅτι κατά πρόνοιαν πρός κόλασιν τῆς κατά προαίρεσιν ἡδονῆς, δέδωκεν ὁ Θεός τῇ φύσει τήν παρά προαίρεσιν ὀδύνην, καί τόν ἐπ᾿ αὐτῇ θάνατον. 3. Ἡ τῶν ἑκουσίων πόνων ἐπίνοια, καί ἡ τῶν ἀκουσίων ἐπαγωγή, φησίν, ἀφαιροῦνται μέν τήν ἡδονήν, τήν κατ᾿ ἐνέργειαν αὐτῆς καταπαύουσαν κίνησιν· οὐκ ἀναιροῦσι δέ τήν ὥσπερ νόμον τῇ φύσει πρός γένεσιν ἐγκειμένην αὐτῆς δύναμιν. Ἡ γάρ κατ᾿ ἀρετήν φιλοσοφία, γνώμης ἀπάθειαν, ἀλλ' οὐ φύσεως ἐργάζεσθαι πέφυκε· καθ᾿ ἥν, δηλαδή τήν γνωμικήν ἀπάθειαν, ἡ κατά νοῦν τῆς θείας ἡδονῆς ἐπιγίνεται χάρις.\n\n4. Ἄδικον ἡδονήν λέγει, τόν ἐκ τῆς παραβάσεως ἐμφυρέντα τῇ φύσει νόμον τῆς ἁμαρτίας.","english":"SCHOLIA 1. Pleasure and pain, he says, were not created together with the nature of the flesh; but transgression devised the one for the corruption of the will, and condemned the other for the dissolution of nature; so that pleasure might work the voluntary death of the soul through sin, and pain, through dissolution, might bring about the passing away of the flesh in respect of its form.\n\n2. That by providence, for the punishment of pleasure that is according to the will, God has given to nature the pain that is contrary to the will, and the death that follows upon it. 3. The devising of voluntary labors, he says, and the infliction of involuntary ones, take away pleasure, putting a stop to its movement according to activity; but they do not abolish the power of pleasure that lies implanted in nature, as it were a law, for generation. For the philosophy that is according to virtue is naturally fitted to produce impassibility of the will, but not of nature; and it is according to this, namely impassibility of the will, that the grace of divine pleasure according to the intellect comes upon us.\n\n4. He calls unjust pleasure the law of sin that was implanted in nature from transgression.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":399,"ref":"p399","source":"5. Μέσον ὀφείλοντα πρός τήν τῶν ἄκρων ἀναίρεσιν ἀναδειχθῆναι λέγει, τόν τοῦ Κυρίου πόνον καί θάνατον, ὡς ἡδονῆς ἐσχηκότος ἐλευθέραν τήν γένεσιν, καί ζωῆς ἐμπαθοῦς καθαρόν τόν θάνατον τῆς δι᾿ ἡμᾶς αὐτοῦ θείας σαρκός· καθ᾿ ἥν γένεσίν τε καί γέννησιν καί θάνατον δι᾿ ἡμᾶς ἑκουσίως ὑπέμεινεν· ἵνα τήν ἡμῶν ἐξ ἡδονῆς γένεσιν, καί τόν ἐξ ἐμπαθοῦς ( ζωῆς θάνατον, ἀφέλῃ μέσος ἀναφανείς, καί πρός ἑτέραν ἡμᾶς μετάγῃ ζωήν, ἀρχῆς ἐλευθέραν χρονικῆς καί τέλους, ἥν οὐ φύσις ἀλλ᾿ ἡ χάρις δημιουργεῖ. 6. Ὅτι παντελῶς φησιν ἀμήχανον ἦν, τήν φύσιν ὑποβληθεῖσαν τῇ τε κατά προαίρεσιν ἡδονῇ, καί τῇ παρά προαίρεσιν ὀδύνῃ, πάλιν πρός τήν ἐξ ἀρχῆς ἀνακληθῆναι ζωήν, εἰ μή γέγονεν ἄνθρωπος ὁ δημιουργός, προαιρέσει δεχόμενος τήν πρός κόλασιν τῆς κατά προαίρεσιν τῆς φύσεως ἡδονῆς ἐπινοηθεῖσαν ὀδύνην, οὐκ ἔχουσαν προηγουμένην αὐτῆς τήν ἐξ ἡδονῆς γένεσιν· ἵνα τῆς ἐκ καταδίκης ἐλευθερώσῃ τήν φύσιν γεννήσεως, ἐξ ἡδονῆς ἀρχήν οὐκ ἔχουσαν καταδεχόμενος γέννησιν.","english":"5. He says that the Lord's pain and death were destined to be shown as the mean for the removal of the extremes, since he had a birth free from pleasure and a death clean of passionate life—the death of his divine flesh for our sake; in which birth, generation, and death he voluntarily endured for us, so that by appearing as a mean he might take away our birth from pleasure and our death from passionate life, and transfer us to another life, free of temporal beginning and end, which not nature but grace creates. 6. For he says it was altogether impossible for nature, once subjected to pleasure according to choice and to pain contrary to choice, to be recalled again to its original life, unless the Creator had become man, receiving by choice the pain devised for the punishment of the pleasure of nature according to choice—pain that did not have its birth from pleasure preceding it—so that he might free nature from the birth that comes from condemnation, by accepting a generation that does not have its beginning from pleasure.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":400,"ref":"p400","source":"7. Τό διά θανάτου τέλος τοῦ Κυρίου.\n\n8. Τῷ παθητῷ δῆλον ὅτι τῆς φύσεως.\n\n9. Πῶς τῆς ὀδύνης πλέον τό κατά φύσιν ἐπιτείνομεν πρόστιμον, διά τῆς ἡδονῆς αὐτήν παραμυθεῖσθαι σπουδάζοντες.\n\n10. Τό μέν σοφόν τοῦ Θεοῦ φησιν, ἐν τῷ γενέσθαι φύσει κατ᾿ ἀλήθειαν ἄνθρωπον δείκνυται· τό δέ δίκαιον, ἐν τῷ παθητόν κατά τήν γένεσιν ὁμοίως ἡμῖν ἀνειληφέναι τῆς φύσεως· τό δέ δυνατόν, ἐν τῷ διά παθημάτων καί θανάτου ζωήν ἀΐδιον τῇ φύσει δημιουργῆσαι, καί ἀπάθειαν ἄτρεπτον. 11. Ὅτι τήν ἐκ τοῦ νόμου τῆς ἁμαρτίας ἡδονήν εἰς ἀθέτησιν τῆς κατά σάρκα γεννήσεως τῶν ἐν αὐτῷ χάριτι διά Πνεύματος γεννωμένων ὁ Κύριος ἀφελόμενος, τόν εἰς καταδίκην τό πρότερον ὄντα τῆς φύσεως, εἰς τήν τῆς ἁμαρτίας κατάκρισιν αὐτοῖς συγχωρεῖ δέχεσθαι θάνατον.\n\n12. Ἀρχήν ἔσχεν μετά τήν παράβασιν, φησίν, ἡ τῶν ἀνθρώπων φύσις τῆς ἰδίας γενέσεως, τήν καθ᾿ ἡδονήν ἐκ σπορᾶς σύλληψιν, καί τέλος τόν κατ᾿ ὀδύνην διά φθορᾶς θάνατον. Ὁ δέ Κύριος ταύτην οὐκ ἔχων ἀρχήν τῆς κατά σάρκα γεννήσεως, οὔτε τῷ τέλει, τουτέστι τῷ θανάτῳ, κατά φύσιν ὑπῆρχεν ἁλωτός. ( 13. Ὅτι τήν εἰς τό μή ὄν ἀπογένεσιν δέξασθαι τήν τῶν γεγονότων φύσιν προσδοκῶν ὁ διάβολος, ἠγωνίσατο τῆς θείας ἐντολῆς παραβάτην δεῖξαι τόν ἄνθρωπον.","english":"7. The end of the Lord through death.\n\n8. Clearly, by the passible element of nature.\n\n9. How do we intensify the penalty according to nature beyond the pain, striving to soothe it through pleasure?\n\n10. He says that the wisdom of God is shown in his becoming truly a man by nature; the justice, in his having taken up a nature passible in its generation just as ours; the power, in his creating eternal life for nature through sufferings and death, and unchangeable impassibility. 11. Because the Lord, having taken away the pleasure that comes from the law of sin for the rejection of the fleshly generation of those born in him by grace through the Spirit, permits them to receive the death that was formerly for condemnation of nature as a condemnation of sin.\n\n12. He says that after the transgression the nature of men had a beginning of its own generation—conception through seed according to pleasure—and an end, death through corruption according to pain. But the Lord, not having this beginning of fleshly generation, was not by nature catchable by the end, that is, by death. (13. Because the devil, expecting the nature of created things to receive a departure into non-being, struggled to show man a transgressor of the divine commandment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":401,"ref":"p401","source":"14. Ὅτι φθονῶν τῷ Θεῷ καί ἡμῖν ὁ διάβολος, δόλῳ τόν ἄνθρωπον ὑπό Θεοῦ φθονεῖσθαι παραπείσας, παραβῆναι τήν ἐντολήν παρεσκεύασε· τῷ Θεῷ μέν, ἵνα μή φανερά γένηται κατ᾿ ἐνέργειαν ἡ πανύμνητος αὐτοῦ δύναμις θεουργοῦσα τόν ἄνθρωπον· τῷ δέ ἀνθρώπῳ προδήλως, ἵνα μή γένηται τῆς θείας ἐν εἴδει κατ᾿ ἀρετήν μέτοχος δόξης.\n\n15. Ὅτι γενική κατάκρισίς ἐστι, φησί, τοῦ κατά τήν παράβασιν κρατήσαντος νόμου τῆς φύσεως, ἡ τοῦ Θεοῦ κατ᾿ ἀλήθειαν ἐνανθρώπησις· ἰδική δέ τούτου τοῦ νόμου κατάκρισίς ἐστιν, ἡ κατά Χριστόν γνωμική τοῦ καθ᾿ ἕκαστον ἀναγέννησις. 16. Ἀγέννητον εἶπε θέωσιν, τήν κατ᾿ εἶδος ἐνυπόστατον τῆς θεότητος ἔλλαμψιν, ἥτις οὐκ ἔχει γένεσιν, ἀλλ᾿ ἀνεννόητον ἐν τοῖς ἀξίοις φανέρωσιν. 17. Πῶς τό ποῦ δεῖ θεωρεῖν.\n\n18. Ὁ μή καθαράν τήν θείαν ληψόμενος ζωήν, φησίν, ἐν ᾗ περιγραφῆς λόγος τό παράπαν οὐκ ἔστιν ὀδύνης ἐλεύθερος οὐκ ἔσται, τήν γεννητήν ἔχων διηνεκῶς τήν αὐτοῦ περιγράφουσαν ὕπαρξιν, ἤγουν συνέχουσαν, ἀλλ᾿ οὐ τήν ἀγέννητον, καί πάσης ἐλευθέραν θέσεως τοπικῆς καί κινήσεως χρονικῆς· καί μηδεμίαν κατάληψιν ἔχουσαν· καί διά τοῦτο, μηδέ περιγραφήν. Ἡ γάρ θεία ζωή καί ἀνεννόητος, κἄν ἀπόλαυσιν δίδωσιν ἑαυτῆς τοῖς κατά χάριν μεθέξουσιν, ἀλλ᾿ οὐ κατάληψιν. Μένει γάρ ἀεί, κἄν τῇ μεθέξει τῶν ἀπολαυόντων αὐτῆς, ἀκατάληπτος, ὅτι κατά φύσιν ὡς ἀγέννητος ἔχει τήν ἀπειρίαν.","english":"14. That the devil, envying God and us, by deceit persuaded man that he was envied by God, and so contrived that he transgress the commandment—on God's part, so that his all-praised power might not become manifest in action, deifying man; and on man's part, plainly, so that he might not become a partaker of the divine glory in the form of virtue.\n\n15. That, he says, the general condemnation of the law of nature that prevailed through the transgression is the true incarnation of God among men; and the particular condemnation of this law is the regeneration in Christ, according to purpose, of each individual. 16. He called deification unbegotten—the enhypostatic illumination of the Godhead according to form, which has no generation, but an inconceivable manifestation in those who are worthy. 17. How one ought to contemplate the \"where.\"\n\n18. He who will not receive the pure divine life, he says, in which there is no account of circumscription at all, will not be free of pain, having perpetually his own begotten existence circumscribing him—that is, containing him—and not the unbegotten one, which is free from all local position and temporal motion, and has no comprehension, and for this reason neither circumscription. For the divine life is also inconceivable, even if it gives the enjoyment of itself to those who will partake by grace, yet not comprehension. For it ever remains, even in the participation of those who enjoy it, incomprehensible, because by nature, as unbegotten, it possesses infinity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":402,"ref":"p402","source":"19. Ὁ μέν Θεός φησι, κατά μίαν ἀπειροδύναμον τῆς ἀγαθότητος αὐτοῦ βούλησιν πάντας συνέξει καί ἀγγέλους καί ἀνθρώπους· ἀγαθούς τε καί πονηρούς· οὗτοι δέ πάντες, οὐκ ( ἴσως μεθέξουσι Θεοῦ, τοῦ διά πάντων ἀσχέτως χωρήσοντος· ἀλλ' ἀναλόγως ἑαυτοῖς. Οἱ μέν τῇ φύσει φυλάξαντες ἰσονομοῦσαν διά πάντων τήν γνώμην, καί τῶν τῆς φύσεως λόγων κατ' ἐνέργειαν δεκτικήν αὐτήν καταστήσαντες, καθ᾿ ὅλον τόν τοῦ ἀεί εὖ εἶναι λόγον, διά τήν πρός τήν θείαν βούλησιν τῆς γνώμης εὐπάθειαν, ὅλως μεθέξουσι τῆς ἀγαθότητος κατά τήν αὐτοῖς ἐπιλάμπουσαν ὡς ἐν ἀγγέλοις, ἤ ὡς ἐν ἀνθρώποις, θείαν ζωήν. Οἱ δέ τῇ φύσει ποιήσαντες ἀνισομοῦσαν διά πάντων τήν γνώμην, καί τῶν τῆς φύσεως λόγων κατά τήν ἐνέργειαν σκεδαστικήν αὐτήν ἀποδείξαντες, καθ᾿ ὅλον τόν τοῦ εὖ εἶναι λόγον, διά τήν πρός τήν θείαν βούλησιν τῆς γνώμης ἀντιπάθειαν, ὅλης ἐκπεσοῦνται τῆς ἀγαθότητος, κατά τήν ἐμφαινομένην αὐτοῖς πρός τό φεῦ εἶναι τῆς γνώμης οἰκείωσιν· καθ᾿ ἥν πρός τόν Θεόν ἔσται τῶν τοιούτων διάστασις, οὐκ ἐχόντων κατά τήν πρόθεσιν τῆς γνώμης, ταῖς ἐνεργείαις τῶν ἀγαθῶν τόν τοῦ εὖ εἶναι λόγον ζωογονούμενον, καθ᾿ ὅν ἡ θεία ζωή διαφαίνεσθαι πέφυκε. Ζυγός οὖν τῆς ἑκάστου γνώμης ἔσται κατά τήν κρίσιν, ὁ τῆς φύσεως λόγος, τήν πρός τό φεῦ, ἤ εὖ αὐτῆς διελέγχων κίνησιν, καθ᾿ ἥν ἡ τῆς θείας ζωῆς μέθεξις ἤ ἀμεθεξία γίνεσθαι πέφυκε. Κατά γάρ τό εἶναι, καί ἀεί πάντας συνέξει παρών ὁ Θεός· κατά δέ τό ἀεί εὖ εἶναι, μόνους ἰδιοτρόπως τούς ἁγίους ἀγγέλους τε καί ἀνθρώπους· τό ἀεί φεῦ εἶναι τοῖς μή τοιούτοις ὡς γνώμης καρπόν ἀφείς ἐπικιρνώμενον.","english":"19. God, it says, by one boundless-power will of his goodness will hold together all things, both angels and men, both good and evil. But all these will not, perhaps, partake of God, who will pass through all things without being held by them, but proportionately to themselves. Those who by nature have kept their judgment evenly balanced through all things, and have made it receptive in activity of the principles of nature, in accordance with the whole principle of always being well, because of the good disposition of their judgment toward the divine will, will wholly partake of the goodness according to the divine life that shines upon them, as among angels or as among men. But those who by nature have made their judgment uneven through all things, and have shown it to be dispersive in the activity of the principles of nature, in accordance with the whole principle of being well, because of the antipathy of their judgment toward the divine will, will fall away from the whole of goodness, according to the affinity for being wretched that is manifest in them; by which there will be a separation of such persons from God, since they do not have, according to the purpose of their judgment, the principle of being well brought to life in the activities of good things, according to which the divine life is naturally made to shine forth. The principle of nature, then, will be the balance of each one's judgment at the judgment, convicting its movement toward the wretched or the well, according to which the partaking or non-partaking of the divine life naturally comes about. For as regards being, God, being present, will always hold all things together; but as regards always being well, only the holy angels and men in their own peculiar way; while he leaves the always being wretched to those who are not such, as the fruit of their judgment, mingled in.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":403,"ref":"p403","source":"ΞΒ (62). ΠΕΡΙ ΤΟΥ ΔΡΕΠΑΝΟΥ, ΟΥ ΕΙΔΕΝ ΖΑΧΑΡΙΑΣ Ο ΠΡΟΦΗΤΗΣ.\n\n( 62. ΕΡΩΤΗΣΙΣ ΞΒ' Τί ἐστιν ὃ λέγει Ζαχαρίας ὁ ἅγιος Προφήτης· «καὶ ἦρα τοὺς ὀφθαλμούς μου καὶ εἶδον καὶ ἰδοὺ δρέπανον πετόμενον μῆκος πήχεων εἴκοσι καὶ πλάτος πήχεων δέκα. Καὶ εἶπε πρός με· αὕτη ἐστὶν ἡ ἀρὰ ἡ ἐκπορευομένη ἐπὶ πρόσωπον πάσης τῆς γῆς». Καὶ μετ᾽ ὀλίγα· «καὶ ἐξοίσω αὐτό, λέγει Κύριος Παντοκράτωρ, καὶ εἰσελεύσεται εἰς τὸν οἶκον τοῦ κλέπτου καὶ εἰς τὸν οἶκον τοῦ ὀμνύοντος ἐν τῷ ὀνόματί μου ψευδῶς, καὶ καταλύσει ἐν μέσῳ τοῦ οἴκου αὐτοῦ καὶ συντελέσει αὐτὸν καὶ τὰ ξύλα αὐτοῦ καὶ τοὺς λίθους αὐτοῦ». Τί τὸ δρέπανόν ἐστι καὶ τὸ μέτρον τοῦ τε μήκους καὶ τοῦ πλάτους; Καὶ διὰ τί πετόμενον; Καὶ τίς ὁ κλέπτης καὶ ἐπίορκος, καὶ τίς ὁ τούτου οἶκος· τίνα τε τὰ ξύλα, καὶ τίνες οἱ λίθοι; Ἀπόκρισις.\n\nὉ φήσας Θεὸς, «ὁράσεις ἐπλήθυνα καὶ ἐν χερσὶ προφητῶν ὡμοιώθην», τῆς ἐπὶ τῇ σωτηρίᾳ τῶν ἀνθρώπων διὰ σαρκὸς αὐτοῦ θαυμαστῆς ἐπιδημίας τοῖς συμβόλοις διαποικίλας προκατεβάλετο τὰς ὑποτυπώσεις, ἄλλην δι᾽ ἄλλου τῶν προφητῶν, ὡς ἕκαστος ἦν χωρητικός, προδεικνύμενος.","english":"62. Concerning the sickle that Zacharias the prophet saw.\n\n(62. Question 62: What is it that the holy Prophet Zacharias says: \"And I lifted up my eyes and saw, and behold, a sickle flying, twenty cubits in length and ten cubits in breadth. And he said to me: This is the curse that goes forth over the face of all the earth.\" And shortly after: \"And I will bring it forth, says the Lord Almighty, and it shall enter into the house of the thief and into the house of him who swears falsely by my name, and it shall lodge in the midst of his house and shall consume it, both its wood and its stones.\" What is the sickle, and the measure of both its length and its breadth? And why was it flying? And who is the thief and the perjurer, and what is his house; and what are the wood, and what are the stones? Answer.\n\nGod, who said, \"I have multiplied visions and have been likened in the hands of the prophets,\" pre-established the outlines of his wonderful visitation for the salvation of men through his flesh, variegating them with symbols, showing them beforehand through one prophet after another, as each was able to receive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":404,"ref":"p404","source":"Οὐκοῦν, καὶ τῷ μεγάλῳ προφήτῃ Ζαχαρίᾳ τῶν οἰκείων μυστηρίων δωρούμενος τὴν μύησιν καὶ οἷον ὑπ᾽ ὄψιν ἄγων αὐτῷ πρὸς κατανόησιν τῆς μελλούσης αὐτοῦ διὰ σαρκὸς παρουσίας τὴν δύναμιν, δρέπανον αὐτῷ κατὰ τὴν θεωρίαν σοφῶς διεσκεύασεν, διδάσκων ὡς αὐτὸς ἔμελλεν, ὁ τοῖς τύποις ἑαυτὸν πολυειδῶς ( ταῖς τῶν προφητῶν ὁράσεσι μυστικῶς διαπλάσας, τὴν ἡμετέραν ἑκουσίως κατ᾽ ἀλήθειαν ὑπελθεῖν φύσει διάπλασιν, ἵνα δείξῃ παροῦσαν τοῖς πράγμασι τὴν προμηνυθεῖσαν διὰ τῶν τύπων ἀλήθειαν.\n\nΔρέπανον οὖν ἐστιν ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός(1), ὁ τοῦ Θεοῦ μονογενὴς Υἱὸς καὶ Λόγος, ὁ δι᾽ ἑαυτὸν μὲν κατὰ φύσιν ἁπλοῦς καὶ ὢν καὶ ἀεὶ διαμένων, δι᾽ ἐμὲ δὲ κατὰ πρόσληψιν σαρκὸς νοερῶς ἐψυχωμένης, ὡς οἶδεν αὐτός, γενόμενος καθ᾽ ὑπόστασιν σύνθετος, οὔτε τῇ κατ᾽ ἄκρον πρὸς τὴν σάρκα καθ᾽ ὑπόστασιν ἑνώσει τὴν εἰς μίαν φύσιν παραδεχόμενος σύγχυσιν, οὔτε τῇ κατ᾽ ἄκρον πρὸς τὴν σάρκα κατὰ τὴν φύσιν διαφορᾷ πρὸς Υἱῶν δυάδα τεμνόμενοςἄκρον δέ φημι τῆς μὲν καθ᾽ ὑπόστασιν ἑνώσεως τὸ παντελῶς ἀδιαίρετον, τῆς δὲ κατὰ φύσιν διαφορᾶς ἄκρον τὸ παντελῶς ἀσύγχυτον καὶ ἀναλλοίωτον, ὅτι μηδὲ συνεπάγεται παντελῶς τῇ κατὰ φύσιν τῶν ἐξ ὧν συνέστηκεν ἑτερότητι καὶ τὴν καθ᾽ ὑπόστασιν διαφορὰν τὸ μυστήριον τῆς θείας σαρκώσεως, οὔτε μήν τῇ καθ᾿ ὑπόστασιν ἑνώσει, τήν εἰς μίαν φύσιν σύγχυσιν· τὸ μὲν ἵνα μὴ προσθήκην λάβῃ τὸ τῆς Τριάδος μυστήριον(2), τὸ δὲ ἵνα μηδὲν ᾖ τῇ θεότητι κατὰ φύσιν ὁμογενὲς καὶ ὁμοούσιον.","english":"Therefore, also to the great prophet Zacharias, granting the initiation into his own mysteries and, as it were, bringing before his eyes for understanding the power of his future coming in the flesh, he wisely prepared a sickle for him in the vision, teaching that he himself was going to—he who in many forms mystically shaped himself for the types in the visions of the prophets—voluntarily and in truth submit to our formation by nature, in order to show that the truth foretold through the types is present in the realities.\n\nTherefore the sickle is our Lord Jesus Christ, the only-begotten Son and Word of God, who both is and always remains simple by nature on his own account, but for my sake, by the assumption of a rational soul-endowed flesh, as he himself knows, became composite according to hypostasis, neither admitting confusion into one nature through the union according to hypostasis to the flesh at the extreme, nor being cut into a duality of Sons through the difference according to nature to the flesh at the extreme. And I mean the extreme of the union according to hypostasis is the completely indivisible, and the extreme of the difference according to nature is the completely unconfused and unchangeable, because the mystery of the divine incarnation does not altogether bring along with the otherness according to nature of the things from which it is composed the difference according to hypostasis either, nor indeed with the union according to hypostasis the confusion into one nature; the one, so that the mystery of the Trinity may not receive an addition, the other, so that nothing may be naturally of the same kind and consubstantial with the Godhead.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":405,"ref":"p405","source":"Δύο γὰρ φύσεων πρὸς ὑπόστασιν ἀλλ᾽ οὐ πρὸς φύσιν μίαν γέγονε σύνοδος, ἵνα καὶ τὸ καθ᾽ ὑπόστασιν ἓν ἐκ τῶν ἀλλήλαις συνδραμουσῶν φύσεων δειχθῇ κατὰ τὴν ἕνωσιν ἀποτελούμενον καὶ τὸ διάφορον τῶν συνελθόντων πρὸς τὴν ἀδιάσπαστον ἕνωσιν κατὰ τὴν φυσικὴν ἰδιότητα πιστευθῇ πάσης ἐκτὸς μένον τροπῆς καὶ συγχύσεως. Εἰ γὰρ πρὸς φύσεως γένεσιν ἡ τῶν φύσεων γέγονε σύνοδος(3), ἀδιάγνωστον ἂν ἦν ἡμῖν παντελῶς τὸ τῆς ἡμῶν σωτηρίας μυστήριον, οὐκ ἔχουσι πόθεν ἢ πῶς δυνηθῆναι μαθεῖν τὴν πρὸς ἡμᾶς τοῦ Θεοῦ συγκατάβασιν, εἰς τὴν θείαν φύσιν διὰ τὴν ἕνωσιν τῆς σαρκὸς μεταβληθείσης ἢ τῆς θείας εἰς τὴν τῆς σαρκὸς οὐσίαν μετατραπείσης ἢ ἀμφοῖν πρὸς ἄλλης ( παρ᾽ ἑαυτὰς γένεσιν κατά τινα μίξιν συμφυρεισῶν καὶ μηδετέρας τῶν ἐξ ὧν ἐστι φύσεων τὸν λόγον ἀλώβητον φερουσῶν. Εἴτε γὰρ εἰς θεότητος φύσιν ἡ σάρξ, εἴτε πρὸς σάρκα ἡ τῆς θεότητος μετεβλήθη φύσις, εἴτε πρὸς ἄλλης γένεσιν φύσεως παρὰ ταύτας ὁ τῆς πρὸς φύσιν μίαν ἑνώσεως τρόπος τὰς φύσεις συνώθησεν, ἐγὼ τὸ μυστήριον τῆς θείας σαρκώσεως οὐκ ἐπιγινώσκω, φυσικὴν οὐχ εὑρίσκων μετὰ τὴν ἕνωσιν ἐν τῷ","english":"For the union of two natures has come about with respect to a hypostasis, but not with respect to one nature, so that both the one according to hypostasis, shown to be accomplished from the natures that ran together with each other according to the union, and the difference of those that came together for the inseparable union according to natural propriety might be believed, remaining outside all change and confusion. For if the coming together of the natures had been for the generation of a nature, the mystery of our salvation would have been altogether indistinguishable to us, who have no means from which or how we could be able to learn the condescension of God toward us—whether the flesh was changed into the divine nature because of the union, or the divine nature was turned into the substance of the flesh, or both were commingled by some mixture into the generation of another nature besides themselves, and neither of the natures from which it consists bears its principle intact. For whether the flesh was changed into the nature of divinity, or the nature of divinity into flesh, or the mode of union into one nature thrust the natures together into the generation of another nature besides these, I do not recognize the mystery of the divine incarnation, finding no natural","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":406,"ref":"p406","source":"μυστηρίῳ διαφορὰν σαρκὸς καὶ θεότητος. Εἰ δὲ σαρκὸς ἐν Χριστῷ καὶ θεότητος μετὰ τὴν ἕνωσιν ὑπάρχει κατὰ φύσιν διαφορά οὐ γὰρ ταὐτὸν κατ᾽ οὐσίαν ποτὲ θεότης καὶ σάρξ, πρὸς φύσεως μιᾶς γένεσιν ἡ τῶν συνελθόντων οὐδαμῶς γέγονεν ἕνωσις, ἀλλὰ πρὸς μίαν ὑπόστασιν, καθ᾽ ἣν οὐδεμίαν ἐν Χριστῷ καθ᾽ οἱονδήποτε τρόπον εὑρίσκομεν διαφοράν· ταὐτὸν γὰρ τῇ οἰκείᾳ σαρκὶ κατὰ τὴν ὑπόστασιν ὁ Λόγος. Καθ' ὅ γὰρ ἂν ὁ Χριστὸς ἔχει διαφοράν, ἓν εἶναι κατὰ πάντα τρόπον οὐ δύναται· καθ' ὅ δὲ τὴν οἱανοῦν παντελῶς οὐκ ἐπιδέχεται διαφοράν, κατὰ πάντα τρόπον τὸ ἓν ἐπ᾽ αὐτοῦ διαπαντὸς εὐσεβῶς ἔχει καὶ ὂν καὶ λεγόμενον. Οὐκοῦν, ἐπειδὴ πᾶσα μὲν διαφορά, καθ' ὅ διαφορά, πάντως ὑποκείμενον ἔχει ποσὸν τῶν διαφερόντωνποσοῦ γὰρ χωρὶς οὐκ ἂν εἴη ποτὲ διαφορά, τὸ δὲ ποσὸν ἀριθμοῦ χωρὶς οὐ δέχεται δήλωσιν, καλῶς ἂν πρὸς μόνην τὴν δήλωσιν τῆς διαφορᾶς τῶν ἐξ ὧν ἐστι φύσεων ὁ Χριστὸς μετὰ τὴν ἕνωσιν τὸν ἀριθμὸν παραλαμβάνομεν, σημαίνοντες ἀτρέπτους σῴζεσθαι τὰς φύσεις μετὰ τὴν ἕνωσιν, ἀλλ᾽ οὐ διαιροῦντες τῷ ἀριθμῷ τῶν εἰς ὑπόστασιν μίαν συνδεδραμηκότων τὴν ἕνωσιν. Καὶ δηλοῦμεν τοῦτο φρονοῦντες, τῷ τῆς ὑποστάσεως λόγῳ καθοτιοῦν ἀριθμὸν οὐκ ἐπάγοντες· ᾧ γὰρ οὐκ ἐπιθεωρεῖται διαφορὰ παντελῶς, οὐδὲ ποσὸν συνεισάγεται· τὸ δὲ ποσὸν οὐκ ἔχον συνεισαγόμενον, οὔτε τὸν δηλωτικὸν τῆς διαφορᾶς ἀριθμὸν ἐπιδέχεται.","english":"in the mystery, the difference of flesh and divinity. But if in Christ there exists by nature after the union a difference of flesh and divinity—for divinity and flesh are never the same in essence—then the union of those that came together has not at all come about for the generation of one nature, but for one hypostasis, according to which we find no difference in Christ in any way whatsoever; for the Word is the same as his own flesh according to the hypostasis. For in whatever respect Christ has a difference, he cannot be one in every way; but in whatever respect he does not admit any difference at all, in every way the one in his case is always both in being and in being spoken of piously. Therefore, since every difference, insofar as it is a difference, altogether has a certain quantity of the things that differ—for difference could never be without quantity, and quantity does not admit of declaration without number—we would rightly take up number for the sole purpose of declaring the difference of the natures of which Christ consists after the union, signifying that the natures are preserved without change after the union, but not dividing by number the union of those that have run together into one hypostasis. And we make this clear, holding that we do not introduce number in any way into the principle of the hypostasis; for that in which difference is not at all observed, neither is quantity introduced along with it; and that which does not have quantity introduced along with it does not admit the number that declares difference.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":407,"ref":"p407","source":"Σύνθετον οὖν κατὰ τὴν ὑπόστασιν, καθ᾽ ἣν ἡ ταυτότης καὶ τὸ πάντῃ θεωρεῖται μοναδικόν, ἀλλ᾽ οὐ κατὰ φύσιν, τὸν Χριστὸν ὁμολογοῦμεν, καθ᾽ ἣν ἡ διαφορὰ θεωρεῖται καὶ τὸ μὴ πάντῃ μοναδικόν, ἵνα καὶ τὸ ταὐτὸν καὶ μοναδικὸν ( φυλάξωμεν τῆς ὑποστάσεως καὶ τὴν διαφορὰν τῶν πρὸς ὑπόστασιν μίαν συνδραμουσῶν ὁμολογήσωμεν φύσεων. Οὗτός ἐστιν ὃν εἶδε σχήματι δρεπάνου πετόμενον ὁ θαυμαστὸς Ζαχαρίας· ἐκθεριστικὸς γὰρ πάσης κακίας τε καὶ ἀγνωσίας ἐστὶν ὁ τοῦ Θεοῦ Λόγος.\n\n«Μῆκος αὐτοῦ», φησίν, «πήχεων εἴκοσι καὶ πλάτος αὐτοῦ πήχεων δέκα». Ὡς μὲν οὖν Θεὸς καὶ Λόγος ὁ Χριστὸς(4) εἰς δέκα πήχεις, τὰς ἐμπράκτους λέγω καὶ θείας ἐντολάς, τῷ τῆς προνοίας τρόπῳ κατὰ πρόοδον πλατύνεσθαι πέφυκεν· εἰς δεκάδα γὰρ ἐντολῶν ὁ τοῦ Θεοῦ πλατύνεται λόγος, δι᾽ ὧν, τήν τε τῶν δεόντων ἐνέργειαν καὶ τῶν οὐ δεόντων τὴν ἀργίαν νομοθετήσας, πᾶσαν περιέσχε τῶν προνοουμένων τῆς αὐθαιρέτου γνώμης τὴν κίνησιν. Ὡς δὲ γενόμενος σὰρξ ὁ αὐτὸς(5) καὶ τελείως ἐνανθρωπήσας εἰς εἴκοσι πήχεις μηκύνεται διὰ τὴν ἐπ᾽ αἰσθήσεσι τῶν στοιχείων πρὸς γένεσιν σώματος σύνθεσιν· πέντε γὰρ αἱ αἰσθήσεις ὑπάρχουσι καὶ τέσσαρα τυγχάνει τὰ στοιχεῖα, ἐξ ὧν κατὰ σύνοδον ἡ τῶν ἀνθρώπων συνέστηκε φύσις· πέντε δὲ ἐπὶ τέσσαρα συντιθέμενα ποιεῖ τὸν εἴκοσι σαφῶς ἀριθμόν. Μῆκος δὲ τὸν τῆς οἰκονομίας ἡ Γραφὴ προσηγόρευσε τρόπον διά τε τὸ ὕψος καὶ τὸ ὑπὲρ πᾶσαν εἶναι φύσιν τὸ μυστήριον τῆς θείας ἐνανθρωπήσεως.","english":"We confess, then, that Christ is composite according to the hypostasis, in which the identity and the wholly singular are contemplated, but not according to nature, in which the difference and the not wholly singular are contemplated, so that we may preserve both the sameness and singularity of the hypostasis and confess the difference of the natures that have run together into one hypostasis. This is the one whom the wondrous Zechariah saw flying in the form of a sickle; for the Word of God is a reaper of all evil and ignorance.\n\n“Its length,” he says, “of twenty cubits and its width of ten cubits.” As God and Word, then, Christ is naturally widened into ten cubits—I mean the practical and divine commandments—in the manner of providence by procession; for the Word of God is widened into a decade of commandments, through which, legislating both the performance of what ought to be done and the abstention from what ought not, he encompassed every movement of the self-chosen will of those under his providence. But as the same one become flesh and perfectly made man, he is lengthened into twenty cubits because of the composition of the elements for the generation of the body perceptible to the senses; for there are five senses and there happen to be four elements, from which, by their conjunction, the nature of human beings is constituted; and five added to four clearly makes the number twenty. And the Scripture called the manner of the economy “length” both because of its height and because the mystery of the divine incarnation is beyond all nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":408,"ref":"p408","source":"Πετόμενον δὲ διά τε τὸ μηδὲν ἔχειν ἐπίγειον(6) διά τε τὸ ταχὺ καὶ ὀξυκίνητον καί, συνελόντα φάναι, συντετμημένον τοῦ λόγου καὶ πᾶσαν τὴν τῶν ἀνθρώπων σωτηρίαν μόνῃ περιγράφον τῇ καρδίᾳ τῶν σῳζομένων κατὰ μόνην τὴν πίστιν καὶ τὴν ἀγαθὴν συνείδησιν συνεχομένην(7). Οὐδὲν γὰρ τοῦ πιστεύειν ταχύτερον καὶ τοῦ διὰ στόματος ὁμολογεῖν τοῦ πιστευθέντος τὴν χάριν ἐστὶν εὐκολώτερον· τὸ μὲν γὰρ δηλοῖ τὴν ἔμψυχον πρὸς τὸν πεποιηκότα τοῦ πεπιστευκότος ἀγάπην, τὸ δὲ τὴν θεοφιλῆ ( πρὸς τὸν πλησίον διάθεσιν. Ἀγάπη δὲ καὶ γνησία διάθεσις, ἤγουν πίστις καὶ ἀγαθὴ συνείδησις, ἔργον προδήλως τοῦ κατὰ καρδίαν ἀφανοῦς ὑπάρχει κινήματος, τῆς ἐκτὸς ὕλης πρὸς γένεσιν παντελῶς οὐ δεόμενον· «Λόγον γὰρ συντετμημένον», φησίν, «ποιήσει Κύριος ἐπὶ τῆς γῆς». Οὗτός ἐστιν ἡ ἀρά, ἣν ἐξέπεμψεν ἐπὶ πρόσωπον πάσης τῆς γῆς ὁ Θεὸς καὶ Πατήρ(8), ἡ ὄντως ἀρὰ τῆς ἀρᾶς τῆς ἀληθινῆς. Ἐπειδὴ γὰρ γέγονεν ἀρὰ διὰ τῆς παραβάσεως ἡ παρακοὴ τοῦ Ἀδάμ, μὴ συγχωρήσασα πρὸς γένεσιν καρπῶν","english":"Flying, both because it has nothing earthly and because it is swift and quick-moving, and, to speak concisely, because it is the shortened word and circumscribes the whole salvation of men by faith alone and a good conscience held together in the heart of those being saved alone. For nothing is swifter than believing, and nothing is easier than confessing with the mouth the grace of what has been believed; for the one reveals the living love of the believer toward the Creator, and the other the God-loving disposition toward one's neighbor. But love and a genuine disposition, that is, faith and a good conscience, are plainly the work of the invisible movement in the heart, having no need at all of external matter for its generation. For \"the Lord,\" it says, \"will make a shortened word upon the earth.\" This is the curse which God and the Father sent forth upon the face of all the earth, the curse that is truly the curse of the true curse. For since the disobedience of Adam became a curse through the transgression, not permitting","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":409,"ref":"p409","source":"δικαιοσύνης αὐξηθῆναι τὴν ἐντολήν, ἵνα λάβῃ τὴν εὐλογίαν ἡ κτίσις, ἐν τῇ ἀρᾷ γίνεται τοῦ Ἀδὰμ ἡ κατὰ φύσιν τοῦ Θεοῦ καὶ Πατρὸς εὐλογία, τῆς καθ᾽ ἁμαρτίαν ἀρᾶς ἀρὰ γινομένη πρὸς ἀναίρεσιν τῆς πρὸς γένεσιν καρπῶν ἀδικίας αὐξηθείσης παρακοῆς, ἵνα λάβῃ στέρησιν τῆς καθ᾽ ἁμαρτίαν αὐξήσεως ἡ κτίσις. Κατάρα γὰρ δι᾽ ἐμὲ καὶ ἁμαρτία γέγονεν, κατὰ τὸν θεῖον Ἀπόστολον, ὁ τὴν ἐμὴν λύων κατάραν καὶ τοῦ κόσμου αἴρων τὴν ἁμαρτίαν.\n\nΔύο γὰρ κατάρας εἶχον ἐγώ, μίαν μὲν καρπὸν οὖσαν τῆς ἐμῆς προαιρέσεως, τουτέστι τὴν ἁμαρτίαν, δι᾽ ἧς εἰς τὴν γῆν τὸ κατ᾽ ἀρετὴν τῆς ψυχῆς ἀπέπεσε γόνιμον, ἑτέραν δὲ τὸν καταψηφισθέντα δικαίως διὰ τὴν ἐμὴν προαίρεσιν τῆς φύσεως θάνατον, ἐκεῖσε πρὸς ἀνάγκης, καὶ μὴ βουλομένην τὴν φύσιν ὠθούμενον(9), ἔνθα τῆς ἐμῆς προαιρέσεως ἐνεσπάρη κατὰ γνώμην ἡ κίνησις. Τὴν οὖν κατακριθεῖσαν τῆς φύσεως ὁ τῆς φύσεως ὑποστήσας τὴν γένεσιν Θεὸς ἑκουσίως ὑπελθὼν κατάραν, φημὶ δὲ τὸν θάνατον, τὴν ζῶσαν ἐν ἐμοὶ κατὰ προαίρεσιν τῆς ἁμαρτίας κατάραν τῷ οἰκείῳ θανάτῳ διὰ σταυροῦ κατασφάξας ἀπέκτεινεν, καὶ γέγονεν ἡ τοῦ Θεοῦ μου κατάρα τῆς ἐμῆς ἁμαρτίας κατάρα καὶ θάνατος, μὴ συγχωροῦσα πρὸς γένεσιν ( καρπῶν ἀδικίας ἐλθεῖν τὴν παράβασιν, τῆς δὲ κατ᾽ ἐντολὴν θείας δικαιοσύνης εὐλογία καὶ ζωὴ ἀτελεύτητος.","english":"For the commandment of righteousness had to be increased, so that creation might receive the blessing; the natural blessing of God and the Father becomes, in Adam's curse, a curse of the curse that is according to sin, for the removal of the injustice of fruits toward generation, once disobedience had increased, so that creation might receive the deprivation of increase according to sin. For for my sake he has become both curse and sin, according to the divine Apostle, he who looses my curse and takes away the sin of the world.\n\nFor I had two curses: one, the fruit of my own choice, that is, sin, through which the fertile seed of the soul according to virtue fell to the earth; the other, the death of nature justly condemned because of my choice, driven there by necessity, even against the will of nature, to the place where the motion of my choice had been sown according to its inclination. The God who established the generation of nature, having willingly submitted to the curse condemned upon nature—I mean death—slaughtered and put to death by his own death through the cross the living curse of sin within me according to choice; and the curse of my God has become the curse and death of my sin, not permitting the transgression to come to the generation of the fruits of injustice, but rather the blessing of the divine righteousness according to the commandment and unending life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":410,"ref":"p410","source":"Τοῦτο τὸ δρέπανον, ἤγουν ὁ Κύριος ἡμῶν καὶ Θεὸς Ἰησοῦς Χριστός, συντελεῖ τὸν κλέπτην καὶ ἐπίορκον, καὶ τὸν οἶκον αὐτοῦ καταλύει, καὶ καταβάλλει τὰ ξύλα αὐτοῦ καὶ τοὺς λίθους αὐτοῦ. Κλέπτης δὲ κατ᾽ ἀλήθειάν ἐστι καὶ ἐπίορκος(10) ὁ πονηρὸς καὶ ψεύστης διάβολος. Κλέπτης μὲν ὡς συλήσας δι᾽ ἀπάτης δόλῳ τοῦ παραδείσου τὸν ἄνθρωπον, ἔργον καὶ κτίσμα Θεοῦ καὶ κτῆμα τίμιον ὑπάρχοντα, καὶ εἰς τόνδε τῆς κακώσεως ἀγαγὼν τὸν τόπον καὶ τὸ τῆς θείας ἀπεικόνισμα δόξης πολλαῖς ἁμαρτημάτων κηλίσι καταρρυπώσας, ἰδίαν περιουσίαν ζητῶν ποιήσασθαι τὸν ἀλλότριον πλοῦτον ὁ τῶν ἀλλοτρίων κακῶς ἐφιέμενος ἀγαθῶν, οὐχ ἵνα τηρήσῃ, ἀλλ᾽ ἵνα κλέψῃ καὶ θύσῃ καὶ ἀπολέσῃ(11). Ἐπίορκος δὲ ὡς ψεύστης καὶ παραλογιστής· ὑποσχόμενος γὰρ τῷ Ἀδὰμ δώσειν θεότητος δόξαν, πρὸς ἀτιμίαν κτηνῶν ἀλόγων καὶ ὕβριν κατέβαλεν καὶ παντὸς κτήνους, ἵνα τὸ κυριώτερον εἴπω, πεποίηκεν ἀτιμώτερον, τοσοῦτον πλέον ἔχοντα τῶν κτηνῶν κατὰ τὴν ὕβριν τῆς ἀλογίας, ὅσον τοῦ κατὰ φύσιν τὸ παρὰ φύσιν ἐστὶ βδελυκτότερον, καί, τῆς ἀθανασίας αὐτὸν ἀποξενώσας, τῇ περιβολῇ τῆς φθορᾶς κατεμόλυνεν. Οἶκος δὲ τούτου τοῦ κλέπτου καὶ ἐπιόρκου(12) ὁ παρὼν τῆς φθορᾶς καὶ τῆς ἀλλεπαλλήλου συγχύσεως καθέστηκε κόσμος, ὃν τυχὸν ἐσφετερίσατο, λῃστεύσας τὸν ἄνθρωπον, ἐν ᾧ καὶ λῃστεύειν συνεχωρήθη δι᾽ ἃς οἶδεν αἰτίας(13) ὁ λῃστεύειν αὐτῷ συγχωρήσας Θεός, μέχρις ἂν ὁ κυκλικὸς τοῦ χρόνου συνέστηκε δρόμος.","english":"This sickle, that is, our Lord and God Jesus Christ, cuts off the thief and perjurer, and destroys his house, and casts down his wood and his stones. The thief and perjurer in truth is the evil one and liar, the devil. A thief, in that by deceit and guile he despoiled man from paradise—man being God's work and creature and a precious possession—and led him into this place of affliction, and defiled the image of the divine glory with many stains of sins, the one who wickedly covets the goods of others seeking to make another's wealth his own property, not that he might preserve it, but that he might steal and slaughter and destroy. And a perjurer, as a liar and deceiver; for having promised Adam to give him the glory of divinity, he cast him down to the dishonor and outrage of irrational beasts, and made him more dishonored than every beast—to speak more accurately—having as much more in the outrage of irrationality than the beasts, as the unnatural is more abominable than the natural; and having estranged him from immortality, he defiled him with the garment of corruption. And the house of this thief and perjurer is the present world of corruption and successive confusion, which perhaps he appropriated to himself, having robbed man, in which he was also permitted to rob, for reasons God knows, who permitted him to rob, until the cyclical course of time has run its course.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":411,"ref":"p411","source":"Ἐν τούτῳ τῷ κόσμῳ καταλύσας ὡς ἐν οἴκῳ διὰ τῆς ἀφράστου σαρκώσεως ὁ τοῦ Θεοῦ Λόγος τόν τε διάβολον δήσας κατήργησε καὶ τὰ ξύλα καὶ τοὺς λίθους τοῦ κόσμου τούτου(14) παντελῶς συνετέλεσεν, τὰ ξόανα καὶ τοὺς βωμοὺς καὶ τὰ ( τῶν ἀγαλμάτων ἱδρύματα διολέσας παντελῶς καὶ ἀφανίσας, δι᾽ ὧν, ὡς Θεός τις πολύμορφος καὶ ἀλλόκοτος, ὁ τῆς πλάνης πατὴρ διάβολος προσκυνεῖσθαι παρὰ τῶν πλανηθέντων ᾤετο, τὴν ἐκείνων ἄνοιαν δόξης ἰδίας, ὡς πολὺ τῶν πλανωμένων ἀνοητότερος, ὕλην ποιούμενος. Τί γὰρ τοῦ δοκεῖν, οὐκ ὄντος κατ᾽ ἀλήθειαν φύσει τοῦ πράγματος, ἀφρονέστερον; Ἐν τούτῳ τοῦ κλέπτου καὶ ἐπιόρκου διαβόλου τῷ οἴκῳ, λέγω δὲ τῷδε τῷ κόσμῳ, ὁ φιλάνθρωπος τῶν ψυχῶν ἡμῶν Λυτρωτὴς καὶ τῶν σωμάτων διὰ σαρκὸς καταλύσας ὅλον κατέστρεψε κατὰ τὸν τῆς προτέρας πλάνης τρόπον(15) καὶ ὅλον πάλιν κατὰ τὸν τῆς ἀληθοῦς ἐπιγνώσεως ἐπανωρθώσατο λόγον καί, ἁπλῶς εἰπεῖν, τὸν λῃστὴν διωθήσας τῶν ἀλλοτρίων κτημάτων, αὐτὸς πάλιν ὡς Δεσπότης δι᾽ ἀρετῆς τῶν οἰκείων κεκράτηκεν, κατὰ πᾶσαν τὴν ὑπ᾽ οὐρανὸν τὴν ἁγίαν αὐτοῦ μεγαλοπρεπῶς Ἐκκλησίαν δειμάμενος.","english":"In this world, as in a house, the Word of God, having come down through his ineffable incarnation, bound the devil and rendered him powerless, and utterly brought to an end the wood and the stones of this world, completely destroying and obliterating the carved images and the altars and the statues of the idols, through which the father of error, the devil, thought to be worshipped by those who had been led astray, as though he were some multiform and strange god, making their folly the material of his own glory, as being far more foolish than those who were led astray. For what is more senseless than to suppose that a thing exists when in truth it does not exist by nature? In this house of the thief and perjurer, the devil—I mean this world—the lover of mankind, the Redeemer of our souls and bodies, having come down through the flesh, overturned the whole in the manner of the former error and again set the whole right according to the word of true knowledge; and, to speak simply, having driven off the robber from the possessions that were not his own, he himself again, as Master, has taken possession of his own through virtue, having magnificently built his holy Church throughout all that is under heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":412,"ref":"p412","source":"Ἢ τυχὸν κλέπτης ἐστὶν ὁ διάβολος(16), ὡς δι᾽ ἀπάτης δόλῳ τὴν ἑκάστου πρὸς ἑαυτὸν μεταφέρειν μέχρι καὶ νῦν μηχανώμενος ἔφεσιν, ἐπίορκος δὲ καὶ ψεύστης, ὡς παραλογιστὴς ὁμοῦ καὶ τῇ τῶν ἀμεινόνων ἐλπίδι τοὺς κουφοτέρους τῶν τέως ἐν χερσὶν ἀγαθῶν ἀφίστασθαι πείθων καὶ διὰ τῶν νομιζομένων ἡδέων λανθανόντως τοῖς πειθομένοις αὐτῷ πόνους δημιουργῶν. Οἶκος δὲ τούτου τοῦ κλέπτου καὶ ψεύστου καθέστηκεν ἡ φιλαμαρτήμων τῆς ἑκάστου καρδίας διάθεσις, ἔχουσα καθάπερ λίθους τὴν περὶ τὰ καλὰ τῆς καρδίας πώρωσιν καὶ ἀναισθησίαν, ξύλα δὲ τὰ ἐξαπτικὰ ἐνθύμια τῆς τῶν παθῶν ἀκαθάρτου πυρώσεως. Ἢ μήποτε ξύλα φησὶ τροπικῶς ἡ Γραφὴ(17) τὴν ἐπιθυμίαν ξύλον γὰρ ταύτης, τῆς ἐπιθυμίας δηλονότι, πρῶτον ἀναγέγραπται ( παρὰ φύσιν διαφθεῖραν τὴν κίνησιν καὶ διὰ τοῦτο παντὸς πάθους, ὡς τοῦ πυρὸς ἡ ξυλώδης ὕλη, ταύτην δεκτικὴν εἶναι τῆς ψυχῆς τὴν δύναμιν, λίθους δὲ τὸ στερρὸν τυχὸν καὶ ἀναίσθητον καὶ μὴ ὑπεῖκον τῷ λόγῳ τῆς ἀρετῆς τῶν θυμικῶν κινημάτων· ἅπερ πάντα μετὰ τῆς ἐν ᾗ ταῦτα τυγχάνουσιν οἰκίας, ἤγουν διαθέσεως, ἀφανίζει τε καὶ συντελεῖ παραγινόμενος ὁ τοῦ Θεοῦ Λόγος, ἐκβάλλων αὐτῆς πρότερον διὰ τῆς πίστεως τὸν διὰ τῆς πλάνης ἐν αὐτῇ ποτε κατοικήσαντα διάβολον, τὸν οἰόμενον ἰσχυρὸν εἶναι πέδαις ἀλύτοις καταδήσας καὶ τὴν οἰκίαν αὐτοῦ διαρπάσας, τήν τε τῶν παθῶν ἐξαπτικὴν ἕξιν μετὰ τῆς περὶ τὰ καλὰ πωρώσεως ἀπελαύνων τῆς καρδίας. Ἢ τυχὸν λίθους μὲν καλεῖ(18) τὴν περὶ τὰ καλὰ τῆς ψυχῆς ῥαθυμίαν, ὡς ἀρετῶν ἀναισθητούσης, ξύλα δὲ τὴν περὶ τὰ κακὰ προθυμίαν·","english":"Or perhaps the devil is a thief, since even until now he contrives by deceit and guile to transfer each person's desire to himself; and he is a perjurer and liar, since he is at once a deceiver and persuades the more frivolous to abandon the good things they presently hold through hope of better things, and through what are thought to be pleasures he secretly creates pains for those who obey him. And the house of this thief and liar is the sin-loving disposition of each person's heart, having, as it were, stones—the hardening and insensitivity of the heart regarding good things—and wood—the kindling thoughts of the impure burning of the passions. Or perhaps Scripture figuratively calls desire wood; for the wood of this desire—that is, of desire—is first recorded as having corrupted its movement contrary to nature, and for this reason this power of the soul is receptive of every passion, as woody material is of fire; and stones perhaps means the firm and insensate and unyielding-to-the-word-of-virtue element of the irascible movements—all of which, together with the house in which they happen to be, that is, the disposition, the Word of God destroys and consumes when he comes, first casting out of it through faith the devil who once dwelt in it through deception, binding with unbreakable fetters him who thought himself strong and plundering his house, and driving away from the heart the kindling habit of the passions together with the hardening regarding good things. Or perhaps he calls stones the slackness of the soul regarding good things, as being insensible to virtues, and wood the eagerness for evil things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":413,"ref":"p413","source":"ἅπερ πάντα ἔξω τῆς καρδίας τῶν πιστῶν διωθούμενος ὁ Λόγος οὐ παύεται ποιῶν εἰρήνην καὶ ἀποκαταλλάσσων ἐν ἑνὶ σώματι τῶν ἀρετῶν τούς τε μακρὰν καὶ τοὺς ἐγγύς, τὸ μεσότοιχον δηλονότι τοῦ φραγμοῦ καταλύων, λέγω δὲ τὴν ἁμαρτίαν, καὶ τῆς γνώμης ἀκυρῶν τὸ περὶ κακίαν χειρόγραφον καὶ τὸ φρόνημα τῆς σαρκὸς καθυποτάσσων τῷ νόμῳ τοῦ Πνεύματος. Τοὺς μακρὰν γὰρ ἐκάλεσεν, ὡς οἶμαι, τὰς κατ᾽ αἴσθησιν κινήσεις, μακρὰν κατὰ φύσιν οὔσας καὶ ξένας παντάπασι τοῦ νόμου τοῦ Θεοῦ, ἐγγὺς δὲ τὰς νοερὰς τῆς ψυχῆς ἐνεργείας, ὡς τοῦ λόγου κατ᾽ οἰκείωσιν οὐκ οὔσας μακράν· ἅσπερ συνάπτει μετὰ τὴν κατάλυσιν τοῦ σαρκικοῦ νόμου(19) κατὰ τὸν τῆς ἀρετῆς τρόπον, συνδέων αὐτὰς ἀλλήλαις τῷ πνεύματι. Μεσότοιχον γάρ, ὡς οἶμαι, τὸν κατὰ φύσιν νόμον τοῦ σώματος κέκληκεν, φραγμὸν δὲ τὴν ἐν τῷ νόμῳ τῆς σαρκὸς πρὸς τὰ πάθη σχέσιν, ἤγουν τὴν ἁμαρτίαν· μόνη γὰρ ἡ ( πρὸς τὰ πάθη τῆς ἀτιμίας σχέσις τοῦ νόμου τῆς φύσεως, τουτέστι τοῦ παθητοῦ τῆς φύσεως μέρους, φραγμὸς γίνεται, τῆς ψυχῆς τὸ σῶμα διατειχίζων καὶ τοῦ λόγου τῶν ἀρετῶν τὴν πρὸς σάρκα διὰ μέσης ψυχῆς κατὰ τὴν πρᾶξιν μὴ συγχωρῶν γενέσθαι διάβασιν. Ὁ δὲ Λόγος παραγενόμενος καὶ τὸν τῆς φύσεως νόμον, ἤγουν τὸ τῆς φύσεως παθητόν, καταπαλαίσας τὴν ἐν αὐτῷ τῶν παρὰ φύσιν παθῶν σχέσιν κατήργησεν.","english":"All these things the Word does not cease to thrust outside the heart of the faithful, making peace and reconciling in one body of the virtues both those far off and those near—that is, destroying the middle wall of the partition, I mean sin—and annulling the handwriting of the will against vice, and subjecting the mind of the flesh to the law of the Spirit. For he called those far off, as I think, the movements according to sense, which are far off by nature and wholly alien to the law of God; and those near, the noetic energies of the soul, which are not far off from the Word by kinship. These he joins together after the destruction of the law of the flesh, in the manner of virtue, binding them to one another in the Spirit. For the middle wall, as I think, he has called the natural law of the body, and the partition the relation to the passions that is in the law of the flesh—that is, sin. For only the relation to the passions of dishonor of the law of nature, that is, of the passible part of nature, becomes a partition, walling off the body from the soul and not permitting the passage of the Word of the virtues to the flesh through the soul in the middle, according to practice. But the Word, having come and having wrestled down the law of nature—that is, the passible part of nature—abolished the relation to the passions contrary to nature that was in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":414,"ref":"p414","source":"Οὗτός ἐστιν ὁ Κύριός μου καὶ Θεός μου Χριστὸς Ἰησοῦς, ὃν ὡς δρέπανον ἑώρακεν ὁ προφήτης, εἴκοσι πήχεων τὸ μῆκοςπεριεκτικὸς γὰρ πάσης τῆς ἐπὶ τοῖς αἰσθητοῖς ἐστιν αἰσθητικῆς ἐνεργείαςκαὶ δέκα πήχεων τὸ πλάτοςὁριστικὸς γὰρ πάσης λογικῆς ὑπάρχει κινήσεως ὁ ἐμὸς Θεὸς καὶ Σωτήρφασὶ γάρ· τὸ ἀριθμεῖν μόνου κατὰ φύσιν ἐστὶ τοῦ λογικοῦ, παντὸς δὲ ἀριθμοῦ περιοχὴ καὶ τέλος ἐστὶν ἡ δεκάς. Ἄρα περιεκτικὸς οὐ μόνον αἰσθητικῶν δυνάμεων, ἀλλὰ καὶ νοερῶν ἐνεργειῶν ἐστιν ὁ τοῦ Θεοῦ Λόγος, ὡς μὴ μόνον σωμάτων ἀλλὰ καὶ τῶν ἀσωμάτων δημιουργός. Δρέπανον δὲ προσηγορεύθη κατὰ τὴν ὅρασιν(20) οὐ μόνον ὡς θερίζων τῆς λογικῆς φύσεως ἣν αὐτὸς οὐκ ἔσπειρεν κακίαν καὶ συνάγων ἣν αὐτὸς οὐ διεσκόρπισε φύσιν, ἀλλὰ καὶ ὡς δρεπόμενος καὶ εἴσω τῶν θείων ἀποθηκῶν τοὺς σῳζομένους ποιούμενος, πρὸς δὲ καὶ ὡς ταῖς ἐνεργείαις τῶν ἀρετῶν εὐαφῶς(21) ταῖς πρακτικαῖς δυνάμεσι τῆς ψυχῆς συμφυόμενος.\n\nΕἰ δέ τινί πως δοκεῖ προσώπων δύο καὶ οἴκων τοσούτων ὁ τῆς Γραφῆς ἔμφασιν ποιεῖσθαι λόγος, ὧν ἐργάζεται τὸ δρέπανον τὴν καθαίρεσιν, φάσκων· «καὶ εἰσελεύσεται εἰς τὸν οἶκον τοῦ κλέπτου καὶ εἰς τὸν οἶκον τοῦ ὀμνύοντος ἐπὶ τῷ ὀνόματί μου ψευδῆ», γνῶμεν ὅτι τὰς δύο γενικὰς καὶ πασῶν περιεκτικὰς ἐνεργείας τῆς τοῦ διαβόλου πλάνης, ἀντὶ προσώπων δύο λαβών, ἐσήμανεν, ἤγουν τοὺς τρόπους τῶν ἐνεργειῶν, καὶ τὰς δύο γενικὰς καὶ τῶν λοιπῶν ὁριστικὰς περὶ τὴν πλάνην διαθέσεις τῆς ἀνθρωπότητος οἴκους δύο προσηγόρευσεν ὁ λόγος. Οἷον·","english":"This is my Lord and my God, Christ Jesus, whom the prophet saw as a sickle twenty cubits in length—for he encompasses every sensory activity directed at sensible things—and ten cubits in width—for my God and Savior is the one who defines every rational motion. For they say that counting is by nature proper to the rational alone, and the decade is the containment and end of every number. Therefore the Word of God encompasses not only sensory powers but also noetic activities, so that he is the creator not only of bodies but also of incorporeal things. And he was called a sickle, according to the vision, not only as one who reaps the evil that he himself did not sow in the rational nature, and gathers the nature that he himself did not scatter, but also as one who reaps and places those who are saved within the divine storehouses, and furthermore as one who, by the activities of the virtues, is gently united to the practical powers of the soul.\n\nBut if it seems to anyone that the word of Scripture makes an indication of two persons and so many houses, whose destruction the sickle works, saying, \"And he will enter into the house of the thief and into the house of the one who swears falsely by my name,\" let us understand that, taking the two general activities of the devil's deception, which contain all the rest, in place of two persons—that is, the modes of the activities—and the two general dispositions of humanity concerning deception, which define the rest, the word called them two houses. For example:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":415,"ref":"p415","source":"ἡνίκα μέν, δι᾽ ἀπάτης δόλῳ συλῶν τὴν περὶ Θεὸν ἔμφυτον ( γνῶσιν τῆς φύσεως, ταύτην ὁ πονηρὸς εἰς ἑαυτὸν σφετερίζεται, κλέπτης ἐστίν, εἰς ἑαυτὸν ἀπὸ τοῦ Θεοῦ τὸ σέβας μεταφέρειν πειρώμενος, ἀπάγων δηλονότι τῶν ἐν τοῖς γεγονόσι πνευματικῶν λόγων τὴν κατὰ νοῦν τῆς ψυχῆς θεωρίαν καὶ μόνῃ περιγράφων τὴν νοερὰν δύναμιν τῇ κατὰ τὴν ἐπιφάνειαν προσόψει τῶν αἰσθητῶν· ὁπηνίκα δέ, διὰ τῶν φυσικῶν ἀπαρχόμενος κινημάτων, πρὸς τὰ παρὰ φύσιν σοφιστικῶς τῆς ψυχῆς κατασύρῃ τὴν πρακτικὴν δύναμιν καὶ διὰ τῶν νομιζομένων καλῶν τοῖς χείροσι πιθανῶς δι᾽ ἡδονῆς προσηλώσῃ ταύτης τὴν ἔφεσιν, ἐπὶ τῷ ὀνόματι Κυρίου ὀμνύει ψευδῶς, πρὸς ἄλλα παρ᾽ ὑπόσχεσιν ἄγων τὴν πειθομένην ψυχήν. Καὶ ἔστι κλέπτης μὲν(22) ὡς πρὸς ἑαυτὸν συλῶν τὴν γνῶσιν τῆς φύσεως, οἰκίαν ἔχων τὴν περὶ τὴν ἄγνοιαν τῶν πλανωμένων διάθεσιν, ἐπίορκος δὲ ὡς τὸ πρακτικὸν τῆς ψυχῆς μάτην διαπονεῖσθαι πείθων τοῖς παρὰ φύσιν, οἰκίαν ἔχων τὴν φιλαμαρτήμονα τῆς γνώμης τῶν ἀνεχομένων διάθεσιν.","english":"Whenever, by deceit, with guile stealing the innate knowledge of God that belongs to nature, the evil one appropriates it to himself, he is a thief, attempting to transfer to himself the worship that belongs to God, evidently leading away the soul's contemplation according to the intellect from the spiritual principles (logoi) within created things and confining the intellectual power solely to the outward appearance of sensible things. But whenever, beginning from natural impulses, he sophistically drags down the soul's practical power toward things contrary to nature, and through things reputed good persuasively fastens its desire to worse things by pleasure, he swears falsely in the name of the Lord, leading the persuaded soul to things other than what was promised. And he is a thief, in that he steals the knowledge of nature for himself, having as his house the disposition of those who are deceived, which is ignorance; and he is a perjurer, in that he persuades the practical faculty of the soul to labor in vain at things contrary to nature, having as his house the sin-loving disposition of the mind of those who tolerate him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":416,"ref":"p416","source":"Οὐκοῦν κλέπτης ἐστίν, ὡς ἔφην, ὁ διάβολος, τὴν γνῶσιν παρατρέπων τῆς φύσεως, ἐπίορκος δέ, τὴν κατ᾽ ἀρετὴν ἐνέργειαν αὐτῆς παραμείβων τῆς πράξεως· οἰκία δὲ κλέπτου καθέστηκεν ἡ τῷ πταιστῷ λόγῳ τῆς γνώσεως ἐνισχημένη διάθεσις, οἰκία δὲ ἐπιόρκου ἡ τῷ μύσει τῶν παθῶν τῆς ἀτιμίας πεποιωμένη διάθεσις· ἅσπερ ὁ τοῦ Θεοῦ σωτήριος Λόγος φιλανθρώπως εἰσδὺς ποιεῖ κατοικητήριον Θεοῦ διὰ Πνεύματος, γνῶσιν ἀληθείας ἀντὶ πλάνης καὶ ἀγνωσίας, καὶ ἀρετὴν καὶ δικαιοσύνην ἀντὶ κακίας καὶ πονηρίας δημιουργῶν, δι᾽ ὧν ἐν τοῖς ἀξίοις ποιεῖν πέφυκε τὴν οἰκείαν ἐμφάνειαν.\n\nΤοιγαροῦν ἀντὶ τῶν προσώπων τοὺς τρόπους τῆς διαφόρου κακουργίας τοῦ ἑνὸς καὶ τοῦ αὐτοῦ πονηροῦ διαβόλου, καὶ ἀντὶ τῶν οἰκιῶν τὰς προσφυεῖς τοῖς διαβολικοῖς τρόποις τῶν ἐνεργουμένων διαθέσεις κέκληκεν ὁ λόγος. Κλέπτης δὲ πάλιν ἐστὶν(23) ὁ πρὸς ἀπάτην τῶν ἀκουόντων ( τοὺς θείους δῆθεν ἀσκούμενος λόγους, ὧν οὐκ ἐπέγνω διὰ τῶν ἔργων τὴν δύναμιν, τὴν ψιλὴν προφορὰν δόξης ἐμπορίαν ποιούμενος καὶ τῷ διὰ γλώσσης λόγῳ τὸν τοῦ δίκαιος νομίζεσθαι παρὰ τῶν ἀκροωμένων θηρώμενος ἔπαινον. Καὶ ἁπλῶς εἰπεῖν, ὁ τῷ λόγῳ τὸν βίον ἀνάρμοστον καὶ τῇ γνώσει τὴν διάθεσιν τῆς ψυχῆς ἔχων ἀντικειμένην κλέπτης ἐστίν, ἐκ τῶν ἀλλοτρίων ἀγαθῶν οὐ καλῶς διαφαινόμενος· πρὸς ὃν ὁ λόγος εἰκότως ἐρεῖ· «τῷ δὲ ἁμαρτωλῷ εἶπεν ὁ Θεός·","english":"So then, as I said, the devil is a thief, diverting the knowledge of nature; and he is a perjurer, passing over the activity of virtue in practice. The house of a thief is the disposition held fast by the fallible principle of knowledge; and the house of a perjurer is the disposition colored by the defilement of the passions of dishonor. These the saving Word of God, in his love for humanity, enters and makes a dwelling place of God through the Spirit, creating knowledge of truth in place of error and ignorance, and virtue and righteousness in place of wickedness and evil, by which he is naturally disposed to make his own manifestation in those who are worthy.\n\nTherefore, in place of the persons, the passage has named the modes of the varied wickedness of the one and the same evil devil, and in place of the houses, the dispositions of those acted upon, suited to the devilish modes. And again, a thief is the one who, for the deception of his hearers, practices the supposedly divine words, whose power he has not recognized through the works, making the mere utterance a trade of reputation and hunting by the word of the tongue the praise of being considered righteous by his hearers. And to speak simply, the one who has a life discordant with his word and a disposition of soul opposed to his knowledge is a thief, appearing improperly from the goods of others; to whom the passage will reasonably say: But to the sinner God said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":417,"ref":"p417","source":"ἵνα τί σὺ διηγῇ τὰ δικαιώματά μου καὶ ἀναλαμβάνεις τὴν διαθήκην μου διὰ στόματός σου;» Καὶ πάλιν κλέπτης ἐστὶν ὁ τοῖς φαινομένοις τρόποις καὶ ἤθεσι(24) τὴν μὴ φαινομένην συγκαλύπτων τῆς ψυχῆς κακουργίαν, ἐπιεικείας πλάσματι τὴν ἔνδον ἐπικαλύπτων διάθεσιν, καὶ κλέπτων, ὥσπερ ἐκεῖνος τῇ προφορᾷ τῶν λόγων τῆς γνώσεως τὴν τῶν ἀκουόντων διάνοιαν, οὕτω δὴ καὶ αὐτὸς τῷ τρόπῳ τῆς τῶν ἠθῶν ὑποκρίσεως τῶν θεωμένων τὴν αἴσθησιν· πρὸς ὃν ὁμοίως εἴρηται τὸ «αἰσχύνθητε οἱ ἐνδεδυμένοι ἱμάτια ἀλλότρια» καὶ τὸ «ἀποκαλύψει Κύριος τὸ σχῆμα αὐτῶν ἐν τῇ ἡμέρᾳ ἐκείνῃ». Καθ᾽ ἑκάστην γὰρ ἐν τῷ κρυπτῷ τῆς καρδίας ἐργαστηρίῳ ταῦτά μοι λέγοντος ἀκούειν δοκῶ τοῦ Θεοῦ τὴν ἡμέραν, ὡς ἐπ᾽ ἀμφοῖν διαρρήδην κατεγνωσμένος.\n\nἘπίορκος δέ ἐστιν(25), ἤγουν ὀμνύων ἐπὶ τῷ ὀνόματι Κυρίου ψευδῶς, ὁ ἐπαγγελλόμενος τῷ Θεῷ τὸν κατ᾽ ἀρετὴν βίον καὶ ἀλλότρια παρὰ τὴν ὑπόσχεσιν τῆς οἰκείας ἐπαγγελίας ἐπιτηδεύων καὶ τὴν συνθήκην τῆς ὁμολογίας τοῦ σεμνοῦ βίου διὰ τῆς ἀργίας τῶν ἐντολῶν, οἷος ἐγώ, παραβαίνων. Καὶ συντόμως εἰπεῖν, ὁ κατὰ Θεὸν ζῆν προελόμενος καὶ μὴ τελείως τῷ παρόντι βίῳ νεκρούμενος, ψεύστης ἐστὶ καὶ ἐπίορκος(26), ὀμόσας μὲν τῷ Θεῷ, τουτέστιν ἐπαγγειλάμενος τὸν ἐν τοῖς θείοις ἀγῶσιν ἄμεμπτον δρόμον, καὶ μὴ πληρώσας ( καὶ διὰ τοῦτο μηδαμῶς ἐπαινούμενος. «Ἐπαινεθήσεται» γάρ, φησίν, «πᾶς ὁ ὀμνύων ἐν αὐτῷ», τουτέστι πᾶς ὁ τῷ Θεῷ τὸν ἔνθεον ἐπαγγειλάμενος βίον καὶ διὰ τῆς ἀληθείας τῶν ἔργων τῆς δικαιοσύνης τοὺς ὅρκους πληρῶν τῆς καλῆς ὑποσχέσεως.","english":"Why do you recount my statutes and take up my covenant through your mouth? And again, a thief is the one who, by apparent manners and habits, conceals the unseen wickedness of the soul, covering over the inner disposition with a counterfeit of gentleness, and stealing—just as that one by the utterance of words steals the understanding of knowledge from those who hear, so also this one by the manner of hypocrisy in morals steals the perception of those who observe. To him it is likewise said, “Be ashamed, you who are clothed in garments not your own,” and, “The Lord will uncover their form in that day.” For each day, in the hidden workshop of the heart, I seem to hear God saying these things to me—the day, as it were, by which I stand plainly condemned on both counts.\n\nAnd he is a perjurer—that is, one who swears falsely in the name of the Lord—who promises God a life according to virtue and yet practices things alien to the pledge of his own profession, and transgresses the covenant of his confession of a venerable life through the idleness of the commandments, such as I am. And to speak briefly, the one who has chosen to live according to God and is not completely dead to the present life is a liar and a perjurer: he has sworn to God—that is, he has promised the blameless course in the divine struggles—and has not fulfilled it, and for this reason is in no way praised. For “everyone who swears in him shall be praised,” it says—that is, everyone who has promised to God the life that is according to God and fulfills, through the truth of the works of righteousness, the oaths of his good promise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":418,"ref":"p418","source":"Εἰ δὲ πάντως ἔπαινον ἔχει ὁ τῶν οἰκείων πληρωτὴς ἐπαγγελιῶν, ὡς ὁ ὀμνύων ἐν τῷ Θεῷ καὶ ἀληθεύων, δῆλον ὅτι ψόγον ἕξει καὶ ἀτιμίαν ὁ τῶν οἰκείων συνθηκῶν παραβάτης γενόμενος, ὡς ὀμόσας ἐν τῷ Θεῷ καὶ ψευσάμενος.\n\nΤούτων ὑπερχόμενος, ὥσπερ οἰκίας τινάς, τὰς καρδίας, ἤγουν τὴν ἑκάστου διάθεσιν, τὸ δρέπανον, τουτέστιν ὁ τοῦ Θεοῦ καὶ Πατρὸς Λόγος, ἅτε δὴ γνῶσις κατ᾽ οὐσίαν ὑπάρχων καὶ ἀρετή, συντελεῖ πάμπαν αὐτάς, τῇ πρὸς τὸ κρεῖττον μεταβολῇ τὴν προτέραν τῆς ἑκάστου καρδίας ἐξαφανίζων κατάστασιν καὶ φέρων ἑκάτερον πρὸς τὴν τοῦ λείποντος αὐτῷ καλοῦ μετουσίαν καὶ ποιῶν τὸν μὲν κλέπτην τῆς γνώσεως ἐργάτην ἀρετῆς ἀνεπαίσχυντον, τὸν δὲ κλέπτην τῆς τῶν ἠθῶν φαινομένης καταστολῆς ἐπιστήμονα τῆς κατὰ ψυχὴν κρυπτομένης γεωργὸν διαθέσεως, τὸν ἐπίορκον δὲ ἀληθῆ τῶν οἰκείων ὑποσχέσεων ἐργαζόμενος φύλακα, τοῖς ἔργοις τῶν ἐντολῶν τὰς οἰκείας ἐπαγγελίας πιστούμενον. ΣΧΟΛΙΑ 1. Βλέπε τό μυστήριον· βλέπε τήν ἀγχόνην τῶν Φυσιθεσιτῶν· βλέπε τοῦ Ἰταλοῦ καί τοῦ Νείλου τόν θάνατον.","english":"But if the one who fulfills his own promises has praise in every way, as the one who swears in God and speaks truth, it is clear that the one who becomes a transgressor of his own covenants will have blame and dishonor, as one who swore in God and lied.\n\nPassing over these, as though over certain houses—the hearts, that is, the disposition of each—the sickle, that is, the Word of God and the Father, since he is knowledge and virtue in his essence, completely finishes them off, by the change toward the better destroying the former state of each one's heart and bringing each one to participation in the good that he lacks, and making the one who was a thief of knowledge an unashamed worker of virtue, and the one who was a thief of the apparent covering of morals a knowledgeable cultivator of the disposition hidden in the soul, and making the perjurer a true guardian of his own promises, confirming his own promises by the works of the commandments. SCHOLIA 1. See the mystery; see the strangling of the Physitheists; see the death of the Italian and of Nile.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":419,"ref":"p419","source":"2. Οὐ λέγομεν, φησίν, ἐπί Χριστοῦ διαφοράν ὑποστάσεων, ὅτι Τριάς μεμένηκεν ἡ Τριάς, καί σαρκωθέντος τοῦ Θεοῦ καί Λόγου, προσθήκης προσώπου οὐ προσγενομένης τῇ ἁγίᾳ Τριάδι διά τήν σάρκωσιν. Λέγομεν δέ φύσεων διαφοράν, ( ἵνα μή τῷ Λόγῳ κατά τήν φύσιν ὁμοούσιον τήν σάρκα πρεσβεύωμεν. 3. Ὅτι φύσεων διαφοράν ὁ μή λέγων, φησίν, οὐκ ἔχει πόθεν πιστώσασθαι, τήν ὅτι γέγονε σάρξ ὁ Λόγος δίχα τροπῆς ὁμολογίαν, μή γινώσκων σωζόμενον κατά τήν φύσιν τῇ μιᾷ τοῦ ἑνός Θεοῦ καί Χριστοῦ ὑποστάσει μετά τήν ἕνωσιν τό προσλαβόν καί τό προσειλημμένον.\n\n4. Πῶς δρέπανον ὁ Κύριός ἐστι, καί τί τό πλάτος αὐτοῦ θεωρεῖται τῶν πήχεων.\n\n5. Πῶς αὐτός πάλιν ὡς δρέπανον ἔχει τό μῆκος εἴκοσι πήχεων. 6. Διά τί πετόμενον τό δρέπανον εἶδεν ὁ προφήτης. 7. Ἡ πίστις τήν εἰς Θεόν διά τῆς ἐλπίδος τελείαν ἀγάπην συνίστησιν· ἡ ἀγαθή συνείδησις, τήν εἰς τόν πλησίον διά τῆς φυλακῆς τῶν ἐντολῶν ἀγάπην ὑφίστησιν. Ἡ γάρ ἀγαθή συνείδησις, παραβαθεῖσαν ἐντολήν οὐκ ἔχει κατήγορον· ταύτας δέ μόνον ἡ καρδία πιστεύεσθαι πέφυκε, τῶν ἐφιεμένων τῆς ἀληθοῦς σωτηρίας. 8. Πῶς ἐστιν ὁ Κύριος ἀρά, καί τίνος ἀρά. 9. Ἐπειδή, φησί, πρός τήν γῆν ἔσχεν τήν ἔφεσιν κινουμένην ὁ ἄνθρωπος, εἰς αὐτήν ὠθεῖτε καί μή θέλων ὑπό τοῦ θανάτου. 10. Τί ἐστιν ὁ κλέπτης, καί ὁ ἐπίορκος.","english":"2. We do not speak, he says, of a difference of hypostases in Christ, because the Trinity has remained the Trinity, even when God the Word was made flesh, no addition of person having accrued to the Holy Trinity through the incarnation. But we speak of a difference of natures, lest we should hold that the flesh is consubstantial with the Word according to nature. 3. For he who does not speak, he says, of a difference of natures has no means of confirming the confession that the Word became flesh without change, not knowing that what assumed and what was assumed are preserved according to nature in the one hypostasis of the one God and Christ after the union.\n\n4. How the Lord is a sickle, and what is the breadth of it, measured in cubits.\n\n5. How he again, as a sickle, has a length of twenty cubits. 6. For what reason the prophet saw the sickle flying. 7. Faith establishes perfect love toward God through hope; a good conscience brings about love toward neighbor through the keeping of the commandments. For a good conscience has no accusing commandment that has been transgressed; and these things the heart alone is naturally believed, by those who strive for true salvation. 8. How the Lord is a curse, and whose curse. 9. Since, he says, man had his desire set in motion toward the earth, you thrust him into it even against his will by death. 10. What the thief is, and the perjurer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":420,"ref":"p420","source":"11. Κλοπή ἐστι πονηρά, ἡ δι᾿ ἀπάτης τῆς φύσεως ἅλωσις. Θυσία ἐστίν, ἥν θύει τούς ὑπ᾿ αὐτοῦ κλεπτομένους ὁ διάβολος, ἡ κατά τήν ἔνθεον ζωήν σφαγή τῆς προαιρέσεως, καί ἡ κατ᾿ αὐτήν τελεία τῆς μνήμης ἀναίρεσις. Ἀπώλειά ἐστιν, ἡ κατά στέρησιν τῆς τοῦ Θεοῦ γνώσεως ἐπισυμβαίνουσα τοῖς θυομένοις ἄγνοια. Διά τοῦτο\n\nγάρ κλέπτει συναρπάζων τόν λογισμόν, ἵνα τῆς κατ᾿ ἀρετήν καί γνῶσιν ζωῆς ἐργάσηται στέρησιν.\n\n12. Τίς ἐστιν ὁ οἶκος τοῦ κλέπτου καί τοῦ ἐπιόρκου. ( 13. Αἰτίαν τοῦ λῃστεύειν συγχωρηθῆναι τόν διάβολον, στοχαστικῶς ἐρεῖ τις τυχόν, τό καί τοῖς ἀνθρώποις διά πείρας αὐτοῦ γνωσθῆναι τήν κακίαν, ἵνα μισηθῇ πλέον δεικνύμενος· καί τό πᾶσιν ἀλλήλων δειχθῆναι τοῖς ἀνθρώποις διά τῆς δοκιμασίας τάς διαθέσεις, ἵνα ἕκαστος ἑαυτῷ σύμφυτον ἐπιφέρηται συνηγορίαν, τήν οἰκείαν συνείδησιν. Ὁ γάρ Θεός οὐ δέεται τῆς κατά τήν πεῖραν μαθήσεως, πάντων ἔχων οὐσιωδῶς, καί πρό τῆς αὐτῶν γενέσεως, τήν γνῶσιν.\n\n14. Τίνα τά ξύλα, καί τίνες οἱ λίθοι.","english":"11. Evil theft is the capture of nature through deceit. A sacrifice is what the devil sacrifices—those whom he steals—the slaughter of the will according to the God-given life, and the complete destruction of memory in accordance with it. Destruction is the ignorance that comes upon those who are sacrificed, through the deprivation of the knowledge of God. For this reason\n\nhe steals, snatching away the reasoning, so that he may bring about the deprivation of the life according to virtue and knowledge.\n\n12. What is the house of the thief and of the perjurer. (13. Someone might perhaps conjecture the reason why the devil was permitted to rob: so that his wickedness might also be known to human beings through experience, that being exposed he might be hated the more; and so that the dispositions of all human beings might be shown to one another through testing, that each might bring forward in his own defense his own conscience. For God has no need of learning through experience, possessing the knowledge of all things essentially, even before their coming into being.\n\n14. What are the woods, and what are the stones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":421,"ref":"p421","source":"15. Ὅτι καταστροφή τοῦ οἴκου, τουτέστι τοῦ κόσμου, κατά τήν πλάνην διά τῆς σαρκώσεως γέγονεν.\n\n16. Κατ᾿ ἄλλην θεωρίαν τῶν αὐτῶν ἔκθεσις. 17. Ἄλλη περί τῶν αὐτῶν θεωρία.\n\n18. Ταύτην ἔθετο τήν θεωρίαν τοῖς ἐμπαθέσιν ἁρμόδιον. Ὁ γάρ τήν παντελῆ περί τό καλόν ἀκινησίαν νοσῶν, περί τό κακόν ὑπάρχει, πάντως εὐκίνητος. Κατ᾿ ἀμφότερα γάρ ἀκίνητον ὑπάρχειν, ἀδύνατον. 19. Συναπτομένη ἡ κατ᾿ αἴσθησιν κίνησις τῇ κατά νοῦν ἐνεργείᾳ, ποιεῖ τήν μετά γνώσεως ἀρετήν.\n\n20. Διά τί δρέπανον ἐκάλεσεν;\n\n21. Ὅτι συμφύρεται ταῖς πρακτικαῖς τῆς ψυχῆς δυνάμεσιν ὁ Λόγος, ὥσπερ τό δρέπανον τῇ χειρί τοῦ θερίζοντος, πρός ἀναίρεσιν παθῶν, καί συγκομιδήν ἀρετῶν. 22. Κλέπτης μέν, φησίν, ἐστίν ὁ διάβολος, ὡς ἀγνοίας· ἐπίορκος δέ, ὡς κακίας δημιουργός· ἔχων καθάπερ οἰκίας, τοῦ μέν ἀγνοοῦντος, τήν πλανωμένην διάνοιαν· τοῦ δέ κακοῦ, τήν φιλαμαρτήμονα γνώμην.\n\n23. Καλή θεωρία, καί πάνυ πρόσφορος ἡμῖν, τοῖς νοθεύουσι διά τήν κενοδοξίαν τό κλέος τῆς ἀρετῆς καί τῆς γνώσεως. 24. Κλέπτης ἐστί, φησί, καί ὁ τήν ἀρετῶν τῶν ἠθῶν ἀπατηλήν ( διάπλασιν ὑποκρινόμενος· καί τῷ φαινομένῳ σχήματι, τήν λανθάνουσαν συγκαλύπτων τῆς γνώμης πονηρίαν.","english":"15. That the destruction of the house, that is, of the world, has come about through error by means of the incarnation.\n\n16. An exposition of the same things according to another contemplation. 17. Another contemplation concerning the same things.\n\n18. He set down this contemplation as suitable for the passionate. For the one who is sick with complete immobility toward the good is in the realm of evil, altogether easily moved. For it is impossible to be immobile in both respects. 19. The motion according to sense, joined to the activity according to the intellect, produces virtue accompanied by knowledge.\n\n20. Why did he call it a sickle?\n\n21. Because the Word is mingled with the practical powers of the soul, just as the sickle is with the hand of the reaper, for the removal of passions and the gathering in of virtues. 22. The devil, he says, is a thief, as being of ignorance; and a perjurer, as being a maker of wickedness; having, as it were, houses—of ignorance, the erring mind; of evil, the sin-loving disposition.\n\n23. A noble contemplation, and altogether fitting for us, who adulterate the glory of virtue and knowledge because of vainglory. 24. A thief, he says, is also the one who counterfeits the deceptive molding of the virtues of character, and by the apparent form conceals the hidden wickedness of his disposition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":422,"ref":"p422","source":"25. Ὁ κατά μόνην τήν ἐν λόγοις προφοράν γνῶσιν ὑποκρινόμενος, φησί, πρός δόξαν ἰδίαν τήν τῶν ἀκουόντων κλέπτει διάνοιαν· καί ὁ τοῖς ἤθεσι τήν ἀρετήν ὑποκρινόμενος, πρός δόξαν ἰδίαν κλέπτει τήν τῶν θεωμένων ὅρασιν· καί δι᾿ ἀπάτης ἀμφότεροι κλέπτοντες πλανῶσιν, ὁ μέν, διάνοιαν ψυχῆς τῶν ἀκουόντων· ὁ δέ τῶν θεωμένων σώματος αἴσθησιν.\n\n26. Τί ἐστιν ὁ ἐπίορκος.\n\nΞΓ (63). ΠΕΡΙ ΤΗΣ ΛΥΧΝΙΑΣ ΗΝ ΕΙΔΕΝ Ο ΑΥΤΟΣ ΠΡΟΦΗΤΗΣ. ( 63. ΕΡΩΤΗΣΙΣ ΞΓ' Ἐν τῷ αὐτῷ προφήτῃ γέγραπται πάλιν· «καὶ εἶπε πρός με· Τί σὺ βλέπεις; καὶ εἶπα· Ἑώρακα καὶ ἰδοὺ λυχνία χρυσῆ ὅλη, καὶ τὸ λαμπάδιον ἐπάνω αὐτῆς, καὶ ἑπτὰ λύχνοι ἐπάνω αὐτῆς, καὶ ἑπτὰ ἐπαρυστρίδες τοῖς λύχνοις τοῖς ἐπάνω αὐτῆς· καὶ δύο ἐλαῖαι ἐπάνω αὐτῆς, μία ἐκ δεξιῶν τοῦ λαμπαδίου αὐτῆς καὶ μία ἐξ εὐωνύμων». Τίς ἡ λυχνία; καὶ διὰ τί χρυσῆ; καὶ τί τὸ λαμπάδιον τὸ ἐπάνω αὐτῆς; τίνες οἱ ἑπτὰ λύχνοι καὶ τίνες αἱ ἑπτὰ ἐπαρυστρίδες τῶν ἑπτὰ λύχνων καὶ τίνες αἱ δύο ἐλαῖαι; καὶ διὰ τί ἐκ δεξιῶν καὶ ἐξ εὐωνύμων του λαμπαδίου;","english":"25. He who counterfeits knowledge by mere verbal utterance, it says, steals the mind of his hearers for his own glory; and he who counterfeits virtue by his morals steals the sight of those who behold him for his own glory; and both, stealing through deceit, lead astray—the one, the mind of the soul of his hearers; the other, the bodily sense of those who behold him.\n\n26. What is a perjurer.\n\n63. CONCERNING THE LAMPSTAND WHICH THE SAME PROPHET SAW. (63. QUESTION 63. In the same prophet it is written again: \"And he said to me: What do you see? And I said: I have seen, and behold, a lampstand all of gold, and its bowl upon it, and seven lamps upon it, and seven pipes for the lamps that are upon it; and two olive trees above it, one on the right of its bowl and one on the left.\" What is the lampstand? And why is it of gold? And what is the bowl upon it? Who are the seven lamps, and who are the seven pipes of the seven lamps, and who are the two olive trees? And why on the right and on the left of its bowl?)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":423,"ref":"p423","source":"Ἀπόκρισις.\n\nΤὴν πολύφωτον καὶ ὑπερφαῆ τῆς ἁγίας Ἐκκλησίας μεγαλοπρέπειαν πόρρωθεν τῷ προφήτῃ συμβολικῶς προδιαγράφων ὁ Λόγος ταύτην οὕτως αὐτῷ τὴν ὅρασιν διεποίκιλεν, διδάσκων, οἶμαι, τοῦ κατ᾽ αὐτὴν καινοῦ μυστηρίου τὴν δύναμιν. Λυχνία τοιγαροῦν ἐστιν ὁλόχρυσος(1) ἡ τοῦ Θεοῦ πανεύφημος Ἐκκλησία, καθαρὰ καὶ ἀμίαντος ἄχραντός τε καὶ ἀκίβδηλος καὶ ἀμείωτος καὶ τοῦ ἀληθινοῦ φωτὸς δεκτική. Φασὶ γὰρ τὸν ἀκίβδηλον χρυσὸν μήτε μελαίνεσθαι, καταχωννύμενον, ἰῷ τινι καὶ διαφθείρεσθαι, μήτε μὴν μειοῦσθαι, παντελῶς ἐκπυρούμενον, πρὸς δὲ καὶ τῆς ὀπτικῆς τῶν ἐνατενιζόντων αὐτῷ δυνάμεως κατά τινα φυσικὴν ἐνέργειαν εἶναι ῥωστικόν τε καὶ ἀνανεωτικόν. Τοιαύτη δὲ καὶ ἡ τοῦ Θεοῦ πανένδοξος Ἐκκλησία δι᾽ αὐτῶν κατ᾽ ἀλήθειαν τῶν πραγμάτων ὑπάρχουσα πέφηνε κατὰ τὴν τοῦ χρυσοῦ καθαρωτάτην φύσιν, ἀκίβδηλος μέν(2), ὡς μηδὲν ( ἔχουσα τὸ σύνολον τῷ κατὰ τὴν πίστιν μυστηρίῳ τῆς θεολογίας ἐπίμικτον καὶ ἀλλότριον, καθαρὰ δέ(3), ὡς τῇ λαμπρότητι τῶν ἀρετῶν διαυγὴς καὶ ἐπίδοξος, ἀμίαντος δέ(4), ὡς μηδενὶ ῥύπῳ μολυνομένη παθῶν, ἄχραντος δέ(5), ὡς πᾶσι τοῖς πονηροῖς ἀνέπαφος πνεύμασιν, μήτε μὴν ταῖς ὑλικαῖς περιστάσεσιν, ἰῷ τινι κακίας, μελαινομένη, ἀμείωτος δὲ καὶ ἀνελάττωτος(6), ὡς μηδὲ τῇ καμίνῳ τῶν κατὰ καιροὺς διωγμῶν πυρουμένη καὶ ταῖς ἀλλεπαλλήλοις τῶν αἱρέσεων ἐπαναστάσεσι βασανιζομένη, κατὰ λόγον ἢ βίον, ἤγουν πίστιν καὶ πολιτείαν, τὴν οἱανοῦν ὕφεσιν διὰ τὸ βάρος τῶν πειρασμῶν ὑπομένουσα. Διὸ καὶ πάσης κατὰ τὴν χάριν ἐστὶ ῥωστικὴ διανοίας τῶν εὐσεβῶς αὐτὴν κατανοούντων·","english":"Answer.\n\nThe Word, sketching in symbols beforehand for the prophet from afar the much-radiant and transcendent splendor of the holy Church, thus adorned this vision for him, teaching, I think, the power of the new mystery that is in her. The all-gold lampstand, therefore, is the all-lauded Church of God, pure and undefiled, unstained and unadulterated and undiminished, and receptive of the true light. For they say that unadulterated gold neither turns black when buried, nor is corrupted by any rust, nor indeed is diminished when completely fired, but is also, by some natural operation, strengthening and renewing for the visual power of those who gaze upon it. Such also is the all-glorious Church of God, being and appearing in truth through the things themselves according to the most pure nature of gold: unadulterated, as having nothing at all mixed in or foreign to the mystery of theology according to the faith; and pure, as translucent and glorious in the brightness of the virtues; and undefiled, as polluted by no stain of passions; and unstained, as untouched by all evil spirits, nor indeed blackened by material circumstances, by any rust of wickedness; and undiminished and un diminished, as not being fired even by the furnace of persecutions at various times, nor tortured by the successive uprisings of heresies, enduring any loss in reason or life—that is, in faith and conduct—because of the weight of temptations. Therefore she is also strengthening to every mind according to grace of those who piously contemplate her.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":424,"ref":"p424","source":"καλεῖ μὲν γὰρ τοὺς ἀσεβεῖς, παρεχομένη τὸ φῶς τῆς ἀληθοῦς ἐπιγνώσεως, συντηρεῖ δὲ τοὺς τῶν κατ᾽ αὐτὴν μυστηρίων φιλοθεάμονας, ἀπαθῆ καὶ ἀρευμάτιστον τὴν κόρην τῆς αὐτῶν διανοίας φυλάττουσα, τοὺς δὲ κατά τι σάλον ὑπομεμενηκότας ἀνακαλεῖται καὶ τῷ λόγῳ τῆς παρακλήσεως ἀνανεοῦται τὴν παθοῦσαν διάνοιαν. Οὕτως μὲν οὖν ἔχουσαν τὴν ὁραθεῖσαν τῷ προφήτῃ λυχνίαν κατὰ μίαν ἐπιβολὴν διὰ τῶν εἰρημένων κατενοήσαμεν. Τὸ δὲ λαμπάδιον τὸ ἐπάνω αὐτῆς ἐστι(7) τὸ πατρικὸν φῶς καὶ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον(8), ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός, διὰ τὴν πρόσληψιν τῆς ἐξ ἡμῶν καὶ ἡμετέρας σαρκὸς λαμπάδιον καὶ γεγενημένος καὶ προσηγορευμένος, ἤγουν ἡ κατὰ φύσιν τοῦ Θεοῦ καὶ Πατρὸς ἐνυπόστατος Σοφία καὶ Λόγος, ὁ ἐν τῇ Ἐκκλησίᾳ τοῦ Θεοῦ κηρυττόμενός τε κατὰ τὴν εὐσεβῆ πίστιν καὶ τῷ βίῳ τῷ κατ᾽ ἀρετὴν διὰ τῆς τῶν ἐντολῶν φυλακῆς ὑψούμενος ἐν τοῖς ἔθνεσι καὶ διαφαινόμενος, καὶ πᾶσι λάμπων τοῖς ἐν τῇ οἰκίᾳ, λέγω δὲ τῷδε ( τῷ κόσμῳ, καθά πού φησιν αὐτὸς ὁ Θεὸς καὶ Λόγος· «οὐδεὶς ἅπτει λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον, ἀλλ᾽ ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσι τοῖς ἐν τῇ οἰκίᾳ», λύχνον ἑαυτὸν δηλαδὴ λέγων(9), ὡς κατὰ φύσιν Θεὸς ὑπάρχων καὶ σὰρξ κατ᾽ οἰκονομίαν γενόμενος, οἷα δὴ φῶς κατ᾽ οὐσίαν, λύχνου δίκην, ἀπεριγράφως διὰ μέσης ψυχῆς, ὡς διὰ θρυαλλίδος τὸ πῦρ, τῷ τῆς σαρκὸς ὀστράκῳ κρατούμενος. Ὅπερ, οἶμαι, νοήσας καὶ ὁ μέγας Δαβὶδ λύχνον κέκληκεν τὸν Κύριον, ὡς Λόγον τοῦ Θεοῦ καὶ Πατρὸς καὶ νόμον ὄντα φυσικόν, φήσας·","english":"For it calls the ungodly, offering them the light of true knowledge, and it preserves those who love to behold the mysteries within it, keeping the virgin part of their mind free from passion and unstained; and those who have endured some disturbance it recalls and renews their suffering mind by the word of consolation. In this way, then, we have understood, in a single overview through what has been said, the lampstand that appeared to the prophet in this condition. And the lamp above it is the paternal and true light, which enlightens every man coming into the world, our Lord Jesus Christ, who because of his assumption of our flesh from us has both become and been called a lamp, that is, the subsistent Wisdom and Word of God the Father according to nature, who is proclaimed in the Church of God according to pious faith and is exalted among the nations by the life of virtue through the keeping of the commandments and shines forth, and shines on all who are in the house—I mean this world—just as God the Word himself says somewhere: \"No one lights a lamp and puts it under the bushel, but on the lampstand, and it shines on all who are in the house,\" clearly calling himself a lamp, as being God by nature and having become flesh by economy, as being light in essence, like a lamp, held without circumscription through the middle of the soul, as fire through a wick, by the earthen vessel of the flesh. Understanding this, I think, the great David also called the Lord a lamp, as being the Word of God the Father and the natural law, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":425,"ref":"p425","source":"«λύχνος τοῖς ποσί μου ὁ νόμος σου καὶ φῶς ταῖς τρίβοις μου»· σκότους γὰρ ἀγνοίας τε καὶ πονηρίας λυτήριος ὁ ἐμὸς ὑπάρχει Σωτὴρ καὶ Θεός· διὸ καὶ λύχνος τῇ Γραφῇ προσηγορεύθηλύχνος γὰρ παρὰ τὸ λύειν τὸ νύχος λέγεται· νύχος δὲ καλοῦσι τὸ σκότος οἱ περὶ λόγους σπουδάζοντες· ὃς δὴ μόνος, οἷα δὴ λύχνος, τὸν ζόφον τῆς ἀγνοίας καὶ τὸν σκότον τῆς κακίας διαλύσας, πᾶσιν ὁδὸς γέγονε σωτηρίας, δι᾽ ἀρετῆς καὶ γνώσεως πρὸς τὸν Πατέρα φέρων τοὺς αὐτόν, ὡς δικαιοσύνης ὁδόν, διὰ τῶν θείων ἐντολῶν ὁδεύειν βουλομένους. Λυχνίαν δὲ τὴν ἁγίαν Ἐκκλησίαν, ἐφ᾽ ἧς τῷ κηρύγματι λάμπων ὁ τοῦ Θεοῦ Λόγος πάντας τοὺς ἐν τῷδε τῷ κόσμῳ, ὡς ἐν οἰκίᾳ τινί, τυγχάνοντας καταφωτίζει, ταῖς ἀκτῖσι τῆς ἀληθείας τὰς πάντων διανοίας θείας πληρῶν ἐπιγνώσεως.\n\nΜόδιον δὲ(10) τῷ τῆς συμβολικῆς διαπλάσεως τρόπῳ κέκληκε τὴν συναγωγὴν τῶν Ἰουδαίων, ἤγουν τὴν σωματικὴν τοῦ νόμου λατρείαν, τῷ πάχει τῶν ἐν τῷ γράμματι συμβόλων παντελῶς ἀδιάγνωστον ἔχουσαν τὸ φῶς τῆς ἐν νοήμασιν ἀληθοῦς ἐπιγνώσεως·","english":"Your law is a lamp to my feet and a light to my paths\"; for my Savior and God is the one who releases from darkness—both ignorance and wickedness. Therefore he was also called in Scripture a lamp; for a lamp is so called from loosing the night, and those who busy themselves with words call the darkness night. He alone, as a lamp, having dissolved the gloom of ignorance and the darkness of evil, has become for all a way of salvation, leading to the Father, through virtue and knowledge, those who wish to walk him as the way of righteousness through the divine commandments. And the lampstand is the holy Church, upon which the Word of God, shining in preaching, illumines all who are in this world as in a certain house, filling the minds of all with divine knowledge by the rays of truth.\n\nAnd by the mode of symbolic representation he has called the modius the synagogue of the Jews, that is, the bodily worship of the law, which by the thickness of the symbols in the letter keeps wholly indiscernible the light of the true knowledge that lies in the meanings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":426,"ref":"p426","source":"ὑφ᾽ ὃν μόδιον κρατεῖσθαι παντελῶς ὁ Λόγος οὐ βούλεται, τῷ ὕψει ἐπικεῖσθαι θέλων καὶ τῷ μεγέθει τοῦ κάλλους τῆς Ἐκκλησίαςπάντας γὰρ ἂν τῷ γράμματι τοῦ νόμου, καθάπερ μοδίῳ, κρατούμενος ὁ Λόγος ἐστέρησε φωτὸς ἀϊδίου, μὴ διδοὺς θεωρίαν πνευματικὴν τοῖς τὴν αἴσθησιν, ὡς ἀπατηλὴν ( καὶ μόνης δεκτικὴν τῆς ἀπάτης καὶ τῆς τῶν συμφυῶν σωμάτων φθορᾶς ὑπάρχουσαν μόνης ἀντιληπτικήν, ἐκδύσασθαι σπεύδουσιν, ἀλλ᾽ ἐπὶ τὴν λυχνίαν, λέγω τὴν Ἐκκλησίαν, ἤγουν τὴν ἐν Πνεύματι λογικὴν λατρείαν, ἵνα πάντας φωτίσῃ, διδάσκων τοὺς ἐν παντὶ τῷ κόσμῳ λόγῳ ζῆν μόνῳ καὶ πολιτεύεσθαι, καὶ τοσοῦτον ἔχειν περὶ τῶν σωμάτων τὴν μέριμναν, ὅσον διὰ πολλῆς φροντίδος τὴν πρὸς αὐτὰ σχέσιν τῆς ψυχῆς παντελῶς διακόψαι καὶ μηδεμίαν διδόναι τὸ σύνολον ὕλης τῇ ψυχῇ φαντασίαν, ἔργον ποιεῖσθαι καὶ σπούδασμα, σβεσθείσης ἤδη τῷ λόγῳ(11) τῆς κατ᾽ ἀρχὰς τὸν μὲν λόγον παρωσαμένης, τὴν ἀλογίαν δὲ τῆς ἡδονῆς, ὄφεως δίκην ἑρπηστικοῦ, προσδεξαμένης αἰσθήσεως· καθ᾽ ἧς ὡρίσθη δικαίως ὁ θάνατος, ἵνα παύσηται τῷ διαβόλῳ πρὸς τὴν ψυχὴν παρεχομένη τὴν εἴσοδον· μία γὰρ ὑπάρχουσα κατὰ τὸ γένος ἡ αἴσθησις(12) πενταπλοῦται τοῖς εἴδεσιν, διὰ τῆς καθ᾽ ἕκαστον εἶδος ἀντιληπτικῆς ἐνεργείας τὸ προσφυὲς αἰσθητὸν ἀντὶ Θεοῦ στέργειν τὴν πλανωμένην ψυχὴν ἀναπείθουσα. Διόπερ ὁ τῷ λόγῳ σοφῶς ἑπόμενος πρὸ τοῦ βεβιασμένου καὶ παρὰ γνώμην θανάτου θάνατον τῆς σαρκὸς ἑκουσίως καταψηφίζεται, τὸν πρὸς αἴσθησιν τῆς γνώμης παντελῆ ποιούμενος χωρισμόν. Οὐκοῦν ὁ μόνῳ τῷ γράμματι τῆς Γραφῆς παρακαθήμενος μόνην ἔχει τὴν αἴσθησιν κρατοῦσαν τῆς φύσεως·","english":"Under which bushel the Word does not at all wish to be held, desiring to be set upon the height and the greatness of the beauty of the Church; for otherwise the Word, held fast by the letter of the law as by a bushel, would have deprived all of the eternal light, not granting spiritual contemplation to those who hasten to put off the senses as deceptive—and capable of receiving only deception and perceptive only of the corruption of the bodies connatural to them—but [hastening] to the lampstand, I mean the Church, that is, the rational worship in the Spirit, so that he might enlighten all, teaching those throughout the whole world to live and conduct themselves by the Word alone, and to have such care concerning bodies as to cut off entirely, through much concern, the soul's attachment to them, and to grant no imagination of matter at all to the soul, making it their work and zeal, now that there has been extinguished by the Word the [pleasure] which at the beginning thrust aside the Word and admitted the irrationality of pleasure, like a creeping serpent, through the senses; against which death was justly ordained, so that it might cease providing the devil with an entrance to the soul; for the senses, being one in kind, are fivefold in their forms, persuading the erring soul, through the perceptive activity in each form, to love the object of sense connatural to it instead of God. Therefore he who wisely follows the Word, before the forced and involuntary death, voluntarily condemns the flesh to death, making a complete separation of the will from the senses. So then, he who sits by the letter of Scripture alone has only the senses ruling his nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":427,"ref":"p427","source":"καθ᾽ ἣν ἡ πρὸς τὴν σάρκα τῆς ψυχῆς σχέσις μόνη διαφαίνεσθαι πέφυκεν· τὸ γὰρ γράμμα, μὴ νοούμενον πνευματικῶς, μόνην ἔχει τὴν αἴσθησιν περιγράφουσαν αὐτοῦ τὴν ἐκφώνησιν καὶ μὴ συγχωροῦσαν πρὸς τὸν νοῦν διαβῆναι τῶν γεγραμμένων τὴν δύναμιν. Εἰ δὲ πρὸς μόνην τὴν αἴσθησιν ἔχει τὸ γράμμα τὴν οἰκειότητα, πᾶς ὁ καθ᾽ ἱστορίαν μόνην ἰουδαϊκῶς τὸ γράμμα δεχόμενος κατὰ σάρκα ζῇ, τῆς ἁμαρτίας καθ᾽ ἑκάστην ἡμέραν διὰ τὴν ζῶσαν αἴσθησιν γνωμικῶς ἀποθνῄσκων τὸν θάνατον, μὴ δυνάμενος πνεύματι τὰς πράξεις θανατῶσαι τοῦ σώματος, ἵνα ζῇ τὴν ἐν πνεύματι μακαρίαν ζωήν· «εἰ γὰρ κατὰ σάρκα ζῆτε, μέλλετε ( ἀποθνῄσκειν», φησὶν ὁ θεῖος Ἀπόστολος· «εἰ δὲ πνεύματι τὰς πράξεις τοῦ σώματος θανατοῦτε, ζήσεσθε». Μὴ τοίνυν τὸν θεῖον λύχνον, ἤγουν τὸν φωτιστικὸν τῆς γνώσεως λόγον, ἀνάπτοντες διὰ θεωρίας καὶ πράξεως ὑπὸ τὸν μόδιον θήσωμεν, ἵνα μὴ κατακριθῶμεν ὡς περιγράφοντες τῷ γράμματι τὴν τῆς σοφίας ἀπερίληπτον δύναμιν, ἀλλ᾽ ἐπὶ τὴν λυχνίαν, λέγω τὴν ἁγίαν Ἐκκλησίαν, ἐν τῷ ὕψει τῆς ἀληθοῦς θεωρίας πᾶσι τὸ φῶς τῶν θείων δογμάτων πυρσεύουσαν. Ταύτην τυχὸν τὴν ἁγίαν Ἐκκλησίαν καὶ ὁ νόμος τυπικῶς προκαταγγέλλων λυχνίαν χρυσῆν ὅλην ναστὴν καὶ τορευτὴν γενέσθαι προσέταξεν, τὸ μὲν ὡς μηδὲν διάκενον ἔχουσαν καὶ τῆς τοῦ λόγου δυνάμεως ἄμοιρον, τὸ δὲ ὡς τῶν ὑλικῶν πάντων περιττωμάτων παντελῶς ἀπεξεσμένην καὶ μηδὲν ἐπίγειον ἔχουσαν· ἥνπερ μετά τινος ἐξαλλαγῆς θαυμαστῶς διαθρήσας ὁ μέγας Ζαχαρίας φησὶ πρὸς τῷ λαμπαδίῳ· «καὶ ἑπτὰ λύχνοι ἐπάνω αὐτῆς».","english":"according to which only the soul's relation to the flesh is naturally made visible; for the letter, not understood spiritually, has only the sense that circumscribes its utterance and does not permit passage to the mind of the power of what is written. But if the letter has affinity only with the sense, everyone who receives the letter in a Jewish manner according to history alone lives according to the flesh, dying each day by sin through the living sense by his own choice with the death, unable to put to death the deeds of the body by the Spirit, so that he may live the blessed life in the Spirit; for \"if you live according to the flesh, you are about to die,\" says the divine Apostle; \"but if by the Spirit you put to death the deeds of the body, you will live.\" Let us not, then, having kindled the divine lamp, that is, the illuminating word of knowledge, through contemplation and action, place it under the bushel, lest we be condemned as circumscribing by the letter the incomprehensible power of wisdom, but upon the lampstand, I mean the holy Church, in the height of true contemplation, enlightening all with the light of the divine doctrines. This holy Church, perhaps, the law also, pre-announcing typically, commanded to become a lampstand all of gold, solid and wrought, in one respect as having nothing empty and no share in the power of the word, in another as completely smoothed of all material excess and having nothing earthly; which the great Zacharias, beholding wondrously with some alteration, says besides the lamp: \"and seven lamps upon it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":428,"ref":"p428","source":"Τοὺς ἑπτὰ λύχνους ἐνταῦθα καθ᾽ ἕτερον τρόπον ἐκληπτέον ἡμῖν, παρ᾽ ὃν ἤδη τὸν ἐν τῷ Εὐαγγελίῳ λύχνον προεκλαβὼν ἐξέδωκεν ὁ λόγος· οὐ γὰρ πάντοτε καὶ πάντα τὰ τὴν αὐτὴν ἐκφώνησιν ἔχοντα, καθ᾽ ἕνα καὶ τὸν αὐτὸν πάντως νοηθήσεται τρόπον, ἀλλ᾽ ἕκαστον τῶν λεγομένων πρὸς τὴν ὑποκειμένην, δηλονότι τῷ τόπῳ τῆς ἁγίας Γραφῆς, δύναμιν νοητέον, εἰ μέλλοιμεν ὀρθῶς τοῦ σκοποῦ τῶν γεγραμμένων καταστοχάζεσθαι.\n\nΛύχνους(13) οὖν ἐνταῦθα φάναι τὴν ἁγίαν Γραφὴν ὑπονοῶ τὰς ἐνεργείας τοῦ ἁγίου Πνεύματος, ἤγουν τὰ χαρίσματα τοῦ Πνεύματος, ἅπερ δωρεῖσθαι τῇ Ἐκκλησίᾳ πέφυκεν ὁ Λόγος, ὡς κεφαλὴ τοῦ παντὸς σώματος· «καὶ ἐπαναπαύσεται γὰρ ἐπ᾽ αὐτόν», φησίν, «Πνεῦμα Θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας· ἐμπλήσει ( αὐτὸν πνεῦμα φόβου Θεοῦ». Εἰ δὲ τῆς Ἐκκλησίας κεφαλὴ κατὰ τὴν ἐπίνοιαν τῆς ἀνθρωπότητός ἐστιν ὁ Χριστός, ἄρα τῇ Ἐκκλησίᾳ δεδώρηται ὁ κατὰ φύσιν ἔχων τὸ Πνεῦμα τὰς ἐνεργείας τοῦ Πνεύματος, ὡς Θεός· ἐμοὶ γὰρ ὁ Λόγος γενόμενος ἄνθρωπος(14), ἐμοὶ καὶ τὴν ὅλην πραγματεύεται σωτηρίαν, διὰ τῶν ἐμῶν ἐμοὶ τὰ οἰκεῖα αὐτῷ κατὰ φύσιν ἀντιδιδούς, δι᾽ ὃν καὶ ἄνθρωπος γέγονεν, καί, ὡς λαμβάνων δι᾽ ἐμέ, ποιεῖται τῶν οἰκείων τὴν ἔκφανσιν, καὶ ἑαυτῷ μὲν τὴν ἐμήν, ὡς φιλάνθρωπος, λογιζόμενος χάριν, ἐμοὶ δὲ τὴν οἰκείαν αὐτοῦ κατὰ φύσιν τῶν κατορθωμάτων ἐπιγραφόμενος δύναμιν, δι᾽ ὃν καὶ νῦν λαμβάνειν λέγεται τὸ φύσει προσὸν ἀνάρχως καὶ ὑπὲρ λόγον.","english":"Here the seven lamps must be understood by us in a different way from the lamp that the Word, having already taken it up beforehand, set forth in the Gospel. For not always, nor do all things that have the same wording, necessarily get understood in one and the same way; rather, each of the things said must be understood according to the capacity that underlies it—clearly, in the place of Holy Scripture—if we are going to rightly hit the mark of the purpose of what has been written.\n\nI therefore surmise that here the lamps mean Holy Scripture: the energies of the Holy Spirit, that is, the charisms of the Spirit, which the Word, as head of the whole body, naturally bestows on the Church. For it says, \"And the Spirit of God shall rest upon him, a spirit of wisdom and understanding, a spirit of counsel and strength, a spirit of knowledge and piety; the spirit of the fear of God shall fill him.\" And if Christ is the head of the Church according to the conception of his humanity, then to the Church has been given the one who by nature possesses the Spirit—the energies of the Spirit—as God. For to me the Word became man, and for me he works out the whole of salvation, giving back to me through my own things the things that are his by nature, through which he also became man; and, as one receiving through me, he makes the manifestation of his own things, and, as a lover of humanity, reckoning my grace as his own, while inscribing upon me the power of his own natural achievements, through which he is now said to receive what is naturally present to him, without beginning and beyond reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":429,"ref":"p429","source":"Τὸ γὰρ Πνεῦμα τὸ ἄγιον, ὥσπερ φύσει κατ᾽ οὐσίαν ὑπάρχει τοῦ Θεοῦ καὶ Πατρός, οὕτως καὶ τοῦ Υἱοῦ φύσει κατ᾽ οὐσίαν ἐστίν, ὡς ἐκ τοῦ Πατρὸς οὐσιωδῶς δι᾽ Υἱοῦ γεννηθέντος ἀφράστως ἐκπορευόμενον καὶ τῇ λυχνίᾳ, τουτέστι τῇ Ἐκκλησίᾳ, καθάπερ λύχνους τὰς οἰκείας ἐνεργείας δωρούμενον· λύχνου γὰρ τρόπον τὸ σκότος λύοντος πᾶσα τοῦ Πνεύματος ἐνέργεια τὴν πολύτροπον γένεσιν τῆς ἁμαρτίας ἐξωθεῖσθαι τῆς Ἐκκλησίας καὶ ἀπελαύνειν πέφυκεν. Ποιεῖται γὰρ ἡ μὲν σοφία(15) τῆς ἀνοίας ἀναίρεσιν, ἡ δὲ σύνεσις τῆς ἀνεπιγνωμοσύνης ἀφαίρεσιν, ἡ δὲ βουλὴ τῆς ἀδιακρισίας κατάργησιν, ἡ δὲ ἰσχὺς τῆς ἀσθενείας ἐξήλωσιν, ἡ δὲ γνῶσις τῆς ἀγνωσίας ἀφανισμόν, ἡ δὲ εὐσέβεια τῆς ἀσεβείας καὶ τῆς ἐπ᾽ αὐτῇ τῶν ἔργων φαυλότητος διωγμόν, ὁ δὲ φόβος τῆς καταφρονήσεως ἀπελαύνει τὴν πώρωσιν· φῶς γὰρ οὐ μόνον τὰ προστάγματα, ἀλλὰ καὶ τὰ ἐνεργήματα τυγχάνει τοῦ Πνεύματος. Λύχνοι δὲ πάλιν τυγχάνουσι(16) παντὶ τῷ βίῳ διὰ τῆς Ἐκκλησίας τὸ φῶς τῆς σωτηρίας πυρσεύοντες καὶ οἱ συμπληροῦντες βαθμοὶ τὴν κατ᾽ αὐτὴν εὐκοσμίαν. Οἷον· ὁ σοφὸς τῶν θείων καὶ ὑψηλῶν δογμάτων τε καὶ μυστηρίων διδάσκαλος λύχνος ( ἐστὶ ἐκκαλύπτων τὰ τέως τοῖς πολλοῖς μὴ φαινόμενα· ὁ μετὰ συνέσεως καὶ ἐπιστήμης κατακούων τῆς ἐν τοῖς τελείοις λαλουμένης σοφίας ἄλλος ὑπάρχει λύχνος, ὡς συνετὸς ἀκροατὴς φυλάττων ἐν ἑαυτῷ τῆς τῶν λαλουμένων ἀληθείας τὸ φῶς·","english":"For the Holy Spirit, just as by nature and in essence he belongs to God the Father, so also by nature and in essence he is the Son's, since he proceeds ineffably from the Father through the Son, who was begotten essentially, and he grants to the lampstand—that is, to the Church—his own energies as lamps. For every energy of the Spirit, in the manner of a lamp that destroys darkness, is by nature fitted to drive out and expel from the Church the manifold generation of sin. For wisdom effects the removal of folly, understanding the removal of thoughtlessness, counsel the abolition of indiscretion, strength the expulsion of weakness, knowledge the obliteration of ignorance, and piety the pursuit of impiety and of the baseness of deeds that accompanies it, while fear drives away the hardening caused by contempt. For not only the commandments but also the operations of the Spirit are light. And again, those who kindle the light of salvation for the whole of life through the Church are lamps, as are the ranks that complete the good order within her. For example: the wise teacher of divine and lofty doctrines and mysteries is a lamp revealing what until then was not seen by the many; he who with understanding and knowledge listens to the wisdom spoken among the perfect is another lamp, as an intelligent hearer guarding within himself the light of the truth of what is spoken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":430,"ref":"p430","source":"ὁ δὲ μετὰ βουλῆς διακρίνων ἁρμοδίως τοῖς πράγμασι τοὺς καιροὺς καὶ τοῖς λόγοις τοὺς ἐπιβάλλοντας τρόπους ἐπινοῶν καὶ μὴ συγχωρῶν ἀλλήλοις ἀπροσφόρως ἐμπεσόντας συγχεῖσθαι, καὶ οὗτος, ὡς θαυμαστὸς σύμβουλος, ἄλλος ὑπάρχων δέδεικται λύχνος· ὁ δὲ τὰς προσβολὰς τῶν ἀκουσίων πειρασμῶν, κατὰ τὸν μακάριον Ἰὼβ καὶ τοὺς γενναίους μάρτυρας, ἀκατασείστῳ φέρων τῷ φρονήματι λύχνος ἐστὶν ἰσχυρός, ἀκατάσβεστον καὶ αὐτὸς φυλάττων τὸ φῶς τῆς σωτηρίας ἐν τῷ τρόπῳ τῆς κατὰ τὴν ἀνδρείαν ὑπομονῆς φυλαττόμενον, ὡς τὸν Κύριον ἰσχὺν ἔχων καὶ ὕμνησιν· ὁ δὲ γινώσκων τοῦ πονηροῦ τὰ μηχανήματα καὶ τὰς συμπλοκὰς τῶν ἀφανῶν πολέμων οὐκ ἀγνοῶν, καὶ οὗτος, τῷ φωτὶ τῆς γνώσεως περιλαμπόμενος, ἄλλος πέφηνε λύχνος, τῷ μεγάλῳ Ἀποστόλῳ προσηκόντως συμφθεγγόμενος· «οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν»· ὁ δὲ τὸν κατ᾽ ἐντολὴν βίον εὐσεβῶς ταῖς ἀρεταῖς εὐθηνούμενον μετερχόμενος ἄλλος ὑπάρχει λύχνος, ὡς εὐσεβὴς τὴν εὐσέβειαν εὐσεβῶς τοῖς τρόποις πιστούμενος· ὁ δὲ τῇ προσδοκίᾳ τῆς κρίσεως τοῖς πάθεσι πρὸς τὴν ψυχὴν δι᾽ ἐγκρατείας ἀποτειχίσας τὴν εἴσοδον ἄλλος γέγονε λύχνος, διὰ σπουδῆς τῷ φόβῳ τοῦ Θεοῦ τὰς ἐπιτριβείσας αὐτῷ τῶν παθῶν κηλίδας ἐκκαθαιρόμενος καὶ τῇ τῶν παρὰ φύσιν ἀποβολῇ μολυσμῶν διαυγῆ καὶ λαμπρὸν τὸν βίον ποιούμενος.","english":"But the one who judges times in counsel, fittingly adapting them to circumstances, and devising for words the appropriate modes, and not allowing them to clash with one another in unseemly collision and be confounded—this man too, as a wonderful counselor, being another, has been shown to be a lamp. And the one who bears the assaults of involuntary temptations, like blessed Job and the noble martyrs, with an unshaken mind, is a strong lamp, himself also keeping the inextinguishable light of salvation in the manner of endurance according to courage, as one who has the Lord as his strength and his hymn. And the one who knows the devices of the evil one and is not ignorant of the entanglements of unseen wars—this man too, illumined by the light of knowledge, has appeared as another lamp, rightly agreeing with the great Apostle: \"For we are not ignorant of his designs.\" And the one who pursues the life according to the commandment, piously flourishing in the virtues, is another lamp, as one who piously confirms his piety in his ways. And the one who by self-control has walled off the entrance of the passions against the soul by the expectation of judgment has become another lamp, eagerly cleansing by the fear of God the stains of the passions that have been rubbed into him, and by the removal of things contrary to nature making his life clear and bright from defilements.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":431,"ref":"p431","source":"Τὴν μὲν οὖν κάθαρσιν τοῖς ἀξίοις τῆς τῶν ἀρετῶν καθαρότητος(17) διὰ φόβου καὶ εὐσεβείας καὶ γνώσεως ποιεῖται τὸ Πνεῦμα τὸ ἅγιον, τὸν δὲ φωτισμὸν τῆς τῶν\n\nὄντων καθ᾽ οὓς ὑπάρχουσι λόγους γνώσεως δι᾽ ἰσχύος καὶ βουλῆς καὶ συνέσεως ( δωρεῖται τοῖς ἀξίοις φωτός, τὴν δὲ τελειότητα διὰ τῆς παμφαοῦς καὶ ἁπλῆς καὶ ὁλοσχεροῦς σοφίας χαρίζεται τοῖς ἀξίοις θεώσεως, πρὸς τὴν τῶν ὄντων αἰτίαν ἀμέσως αὐτοὺς ἀνάγων κατὰ πάντα τρόπον, ὡς ἔστιν ἀνθρώπῳ δυνατόν, ἐκ μόνων τῶν θείων τῆς ἀγαθότητος ἰδιωμάτων γνωριζομένους· καθ᾽ ἣν ἐκ Θεοῦ μὲν ἑαυτούς, ἐξ ἑαυτῶν δὲ γινώσκοντες τὸν Θεόν, οὐκ ὄντος τινὸς μέσου διατειχίζοντοςσοφίας γὰρ πρὸς Θεὸν μέσον οὐδέν, τὴν ἀναλλοίωτον ἕξουσιν ἀτρεψίαν, τῶν μέσον αὐτοῖς πάντων ὁλικῶς διαβαθέντων(18), ἐν οἷς ὑπῆρχεν ὁ περὶ τὴν γνῶσίν ποτε τοῦ σφάλλεσθαι κίνδυνος, καὶ πρὸς αὐτὴν τὴν ἄπειρον καὶ ἐπ᾽ ἄπειρον καὶ ἀπειράκις ἀπείρως κατὰ φύσιν ἐπέκεινα πάντων ἀκρότητα δι᾽ ἀφασίας ἀρρήτου τε σιγῆς καὶ ἀγνωσίας ἀφθέγκτως τε καὶ ἀπερινοήτως ἀναχθεῖσι κατὰ τὴν χάριν.","english":"The Holy Spirit, then, effects purification for those worthy of the purity of the virtues through fear, piety, and knowledge; and the illumination of the knowledge of the reasons according to which existing things subsist he grants through strength, counsel, and understanding to those worthy of light; and perfection he bestows through the all-radiant, simple, and complete wisdom on those worthy of deification, leading them directly to the cause of existing things in every way possible for a human being, known only from the divine properties of goodness themselves; according to which, knowing themselves from God and God from themselves, with nothing standing in between as a dividing wall—for there is nothing between wisdom and God—they will possess unchangeable immutability, since all things that were between them have been wholly crossed over, in which there once lay the danger of erring in knowledge, and since they have been led up by grace to that very infinite and endlessly infinite and infinitely beyond all things by nature summit, through unutterable speechlessness and silence and unknowing, ineffably and beyond comprehension.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":432,"ref":"p432","source":"«Καὶ ἑπτὰ ἐπαρυστρίδες τοῖς ἑπτὰ λύχνοις τοῖς ἐπάνω αὐτῆς». Ὁ μὲν δὴ περὶ τῶν λύχνων ὡς κατ᾽ ἐμὲ φάναι κατὰ δύο ἐπιβολὰς ἀποδέδοται τῆς θεωρίας λόγος, ὁ δὲ περὶ τῶν ἐπαρυστρίδων ἐντεῦθεν ἀρχθήσεται. Φασὶν εἶναι τὴν ἐπαρυστρίδα(19) σκεῦός τι σκυφοειδές, ἐν ᾧ τὸ τοῖς λύχνοις ἐπιχεόμενον οἱ ἄνθρωποι βάλλειν εἰώθασιν ἔλαιον πρὸς ἀποτροφὴν τοῦ φωτὸς καὶ συντήρησιν. Οὐκοῦν κατὰ τὸν τῆς ἀναγωγῆς λόγον ἐπαρυστρίδες τῶν ἑπτὰ λύχνων τῆς ὁραθείσης λυχνίας αἱ δεκτικαὶ τῶν διατρεφόντων τε καὶ συντηρούντων τοὺς ἑπτὰ λύχνους, ἤγουν τὰς ἐνεργείας τοῦ Πνεύματος, διαφόρων λόγων τε καὶ τρόπων καὶ ἠθῶν ὑπάρχουσιν ἕξεις τε καὶ διαθέσεις τῶν εἰληφότων ἐν τῇ Ἐκκλησίᾳ τὴν τῶν χαρισμάτων διαίρεσιν. Ὡς γὰρ ἐλαίου χωρὶς ἄσβεστον διατηρηθῆναι λύχνον ἀμήχανον, οὕτως ( ἕξεως χωρίς, προσφόροις καὶ λόγοις καὶ τρόποις καὶ ἤθεσι νοήμασί τε αὖ καὶ λογισμοῖς τοῖς καθήκουσι τὰ καλὰ διατρεφούσης, ἄσβεστον φυλαχθῆναι τὸ φῶς τῶν χαρισμάτων ἀμήχανον. Πᾶν γὰρ χάρισμα πνευματικὸν προσφυοῦς χρῄζει τῆς ἕξεως, ἀπαύστως ἐπιχεούσης αὐτῷ, καθάπερ ἔλαιον, τὴν ὕλην τὴν νοεράν, ἵνα διαμείνῃ κατὰ τὴν ἕξιν τοῦ δεξαμένου κρατούμενον.","english":"And seven snuffers for the seven lamps that are above it.\" The account concerning the lamps, so far as it is for me to speak, has been given according to two approaches of contemplation; and the account concerning the snuffers will begin from here. They say that a snuffer is a certain vessel, cup-shaped, into which people are accustomed to put the oil poured out for the lamps, for the nourishment and preservation of the light. Therefore, according to the principle of spiritual interpretation, the snuffers of the seven lamps of the lampstand that was seen are the capacities receptive of the things that nourish and preserve the seven lamps—that is, the energies of the Spirit—namely, the habits and dispositions of various principles and modes and characters belonging to those who have received in the Church the distribution of the gifts. For just as it is impossible for a lamp to be kept unquenched without oil, so too, without a habit nourishing the good things with fitting principles and modes and characters, and again with fitting thoughts and reasonings, it is impossible for the light of the gifts to be kept unquenched. For every spiritual gift needs a closely fitting habit, pouring upon it unceasingly, like oil, the intelligible material, so that it may remain, held fast according to the habit of the one who received it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":433,"ref":"p433","source":"Ἐπαρυστρίδες οὖν τῶν ἑπτὰ λύχνων τῆς λυχνίας αἱ πρόσφοροι τῶν θείων χαρισμάτων τῆς ἁγίας Ἐκκλησίας ὑπάρχουσιν ἕξεις, ἀφ᾽ ὧν, ὡς ἔκ τινων ἀγγείων, κατὰ τὰς ἐν τῷ Εὐαγγελίῳ φρονίμους παρθένους, ταῖς λαμπάσι τῶν χαρισμάτων ἐπιχέουσι τὸ τῆς ἀγαλλιάσεως ἔλαιον οἱ σοφοὶ τῶν δεδομένων καλῶν καὶ ἄγρυπνοι φύλακες.\n\n«Καὶ δύο ἐλαῖαι ἐπάνω αὐτῆς, μία ἐκ δεξιῶν τοῦ λαμπαδίου αὐτῆς καὶ μία ἐξ εὐωνύμων». Καλῶς καὶ πάνυ γε προσφυῶς ὅλην πρὸς ἑαυτὴν νεύουσαν ὁμαλῶς τὴν ὅρασιν διεσκεύασεν ὁ λόγος. Εἰπὼν γὰρ λυχνίαν καὶ λαμπάδιον καὶ λύχνους καὶ ἐπαρυστρίδας, ἐπήγαγε καὶ ἐλαίας δύο. Ἔδει γάρ, ὡς ἀληθῶς ἔδει τῷ φωτὶ συνεπινοηθῆναι φυσικῶς τὴν γεννητικὴν τῆς τὸ φῶς συντηρούσης δυνάμεως αἰτίαν, ἵνα μὴ τὸ φῶς ἀπογένηται τῆς λυχνίας, δι᾽ ἀτροφίαν σβεννύμενον. Αἱ δύο τοιγαροῦν ἐλαῖαι(20) τῆς χρυσῆς λυχνίας, τουτέστι τῆς ἁγίας καθολικῆς Ἐκκλησίας, αἱ δύο Διαθῆκαι τυγχάνουσιν· ἀφ᾽ ὧν, ὡς ἐξ ἐλαιῶν τινων ἐκπιεζομένη δι᾽ εὐσεβοῦς ζητήσεως καὶ ἐρεύνης, ἐκδίδοται, καθάπερ ἔλαιον, ἡ τὸ φῶς τῶν θείων χαρισμάτων ἐκτρέφουσα δύναμις τῶν νοημάτων· ἧς κατ᾽ ἀναλογίαν τῆς οἰκείας δυνάμεως ἡ τοῦ καθ᾽ ἕκαστον ἕξις πληρουμένη τὸ φῶς ἄσβεστον τῆς ἀναλογούσης αὐτῷ διαφυλάττει χάριτος, καθάπερ ἐλαίῳ τοῖς ἐκ τῶν Γραφῶν νοήμασι συντηρούμενον.","english":"The snuffers, then, of the seven lamps of the lampstand are the fitting dispositions of the divine charisms of the holy Church, from which, as from certain vessels, in accordance with the wise virgins in the Gospel, the wise and vigilant guardians of the goods that have been given pour the oil of exultation into the torches of the charisms.\n\n\"And two olive trees above it, one on the right of its lamp, and one on the left.\" Well and very fittingly has the account arranged the whole vision, bending it evenly toward itself. For having spoken of a lampstand and a lamp and lamps and snuffers, it added also two olive trees. For it was necessary—truly it was necessary—that the generative cause of the power that preserves the light be conceived together with the light by nature, so that the light might not depart from the lampstand, extinguished through lack of nourishment. The two olive trees, therefore, of the golden lampstand, that is, of the holy catholic Church, are the two Testaments; from which, as from certain olives pressed out through pious seeking and inquiry, there is given forth, like oil, the power of the thoughts that nourishes the light of the divine charisms; and the disposition of each individual, being filled in proportion to its own power, keeps the light of the grace corresponding to it unquenchable, preserved as if by oil through the thoughts from the Scriptures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":434,"ref":"p434","source":"Ὡς γὰρ ἐλαίας χωρὶς οὐκ ἔστιν οὐδαμῶς εὑρεῖν φύσει κατ᾽ ἀλήθειαν γνήσιον ἔλαιον, ἄγγους δὲ δίχα κρατεῖσθαι τοῦ δεχομένου τὸ ἔλαιον οὐ δυνατόν, ἐλαίῳ δὲ μὴ τρεφόμενον σβέννυται πάντως ( τὸ λυχνιαῖον φῶς, οὕτως τῶν ἁγίων Γραφῶν χωρὶς οὐκ ἔστι κατ᾽ ἀλήθειαν δύναμις νοημάτων θεοπρεπής, ἕξεως δὲ δίχα, καθάπερ ἄγγους νοημάτων δεκτικῆς, οὐδαμῶς ἂν συσταίη νόημα θεῖον, θείοις δὲ νοήμασι μὴ\n\nτρεφόμενον τὸ φῶς τῆς ἐν τοῖς χαρίσμασι γνώσεως ἄσβεστον οὐ συντηρεῖται τοῖς ἔχουσιν.\n\nΟὐκοῦν καλῶς τὴν ὅρασιν ἀνάγων πρὸς θεωρίαν πνευματικὴν(21) ὁ λόγος παρείκασε τὴν μὲν λυχνίαν τῇ Ἐκκλησίᾳ, τὸ δὲ λαμπάδιον τῷ σαρκωθέντι Θεῷ καὶ τὴν ἡμετέραν φύσιν ἀτρέπτως ἑαυτῷ καθ᾽ ὑπόστασιν περιθεμένῳ, τοὺς δὲ λύχνους τοὺς ἑπτὰ τοῖς τοῦ Πνεύματος χαρίσμασιν, ἤγουν ἐνεργείαις, ὡς ὁ μέγας προαπέδειξε σαφῶς Ἡσαΐας, τὰς δὲ τῶν λύχνων ἐπαρυστρίδας ταῖς δεκτικαῖς τῶν θείων τῆς Γραφῆς νοημάτων ἕξεσι τῶν δεξαμένων τὰ θεῖα χαρίσματα, τὰς δὲ δύο ἐλαίας ταῖς δυσὶ Διαθήκαις, ἐξ ὧν ἡ τῶν θείων νοημάτων γεωργουμένη σοφῶς ἐκδίδοσθαι πέφυκε δύναμις, δι᾽ ἧς τὸ φῶς τῶν θείων μυστηρίων ἄσβεστον συντηρεῖται τρεφόμενον.","english":"For just as without olive trees it is in no way possible by nature to find genuine oil in truth, and without vessels it is impossible for the oil to be held by the one receiving it, and what is not nourished by oil is altogether extinguished (the light of the lampstand), so without the holy Scriptures there is no power of thoughts worthy of God in truth, and without a disposition receptive of thoughts, as of a vessel, a divine thought would in no way be established, and the light of the knowledge that is in the charisms, not being nourished by divine thoughts, is not kept inextinguishable by those who possess it.\n\nTherefore, rightly leading the vision up to spiritual contemplation, the word compared the lampstand to the Church, the lamp to the incarnate God who in accordance with the hypostasis put our nature around himself without change, the seven lamps to the charisms, that is, the energies, of the Spirit, as the great Isaiah clearly showed beforehand, the snuffers of the lamps to the receptive dispositions of the divine thoughts of Scripture in those who have received the divine charisms, and the two olive trees to the two Testaments, from which the power of divine thoughts, wisely cultivated, naturally issues forth, by which the light of the divine mysteries is kept inextinguishable as it is nourished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":435,"ref":"p435","source":"«Καὶ μία», φησίν, «ἐκ δεξιῶν τοῦ λαμπαδίου αὐτῆς καὶ μία ἐξ εὐωνύμων»(22). Δεξιὰν οἶμαι λέγειν τὸν προφήτην τὸ πνευματικώτερον τοῦ λόγου μέρος, εὐώνυμον δὲ τὸ σωματικώτερον. Εἰ δὲ τὸ σωματικώτερον μέρος τοῦ λόγου δηλοῖ τὸ ἀριστερόν, τὸ δὲ πνευματικώτερον μέρος σημαίνει τὸ δεξιόν, τὴν Παλαιὰν Διαθήκην τὴν ἐξ εὐωνύμων ἐλαίαν ὑπολαμβάνω σημαίνειν, ὡς τῆς πρακτικῆς μᾶλλον προνοουμένην φιλοσοφίας, τὴν ἐκ δεξιῶν δὲ τὴν Νέαν Διαθήκην, ὡς καινοῦ μυστηρίου διδάσκαλον καὶ τῆς ἐν ἑκάστῳ τῶν πιστῶν θεωρητικῆς ἕξεως ποιητικήν· ἡ μὲν γὰρ ἀρετῆς τρόπους, ἡ δὲ γνώσεως λόγους παρέχεται τοῖς τὰ θεῖα φιλοσοφοῦσιν· καὶ ἡ μέν, τῆς τῶν ὁρωμένων ὁμίχλης ὑφαρπάζουσα, πρὸς τὸ συγγενὲς ἀνάγει τὸν νοῦν, πάσης καθαρὸν ὑλικῆς φαντασίας γεγενημένον, ἡ δὲ τῆς ὑλικῆς προσπαθείας αὐτὸν ἀποκαθαίρει, τῷ τῆς ἀνδρείας τόνῳ, καθάπερ σφύρᾳ τινί, τοὺς πρὸς τὸ σῶμα τῆς γνώμης κατὰ τὴν σχέσιν ἐκκρουόμενον ἥλους· καὶ ἡ μὲν Παλαιὰ σῶμα, πρὸς ψυχὴν ( λογισθέν, διὰ μέσων ἀναβιβάζει τῶν ἀρετῶν, κωλύουσα τοῦ πρὸς σῶμα τὸν νοῦν καταβιβάζεσθαι, ἡ δὲ Νέα τὸν νοῦν πρὸς τὸν Θεὸν ἀναβιβάζει, τῷ πυρὶ τῆς ἀγάπης πτερούμενον· καὶ ἡ μὲν ταὐτὸν ἐργάζεται τῷ νοῒ τὸ σῶμα κατὰ τὴν θέσει κίνησιν(23), ἡ δὲ ταὐτὸν τῷ Θεῷ τὸν νοῦν ἀποτελεῖ κατὰ τὴν ἕξιν τῆς χάριτος, τοσαύτην ἔχοντα πρὸς τὸν Θεὸν τὴν ἐμφέρειαν, ὥστε δι᾽ αὐτοῦ τὸν Θεὸν γνωρίζεσθαι, τὸν ἐξ ἑαυτοῦ κατὰ φύσιν οὐδαμῶς τὸ παράπαν οὐδενὶ γινωσκόμενον, ὡς ἔκ τινος εἰκόνος ἀρχέτυπον.","english":"And one,\" it says, \"on the right of her lampstand and one on the left.\" I think the prophet means the more spiritual part of the word by \"right,\" and the more bodily part by \"left.\" And if the more bodily part of the word indicates the left, and the more spiritual part signifies the right, I take it that the Old Testament signifies the olive tree on the left, as being more concerned with the practical philosophy, and the New Testament the one on the right, as teacher of a new mystery and maker of the contemplative habit in each of the faithful. For the one provides modes of virtue, the other the principles of knowledge to those who philosophize about divine things; and the one, snatching the mind away from the mist of things seen, leads it up to what is akin to it, once it has become pure of all material fantasy, while the other purifies it from material attachment, striking out, as it were with a hammer, by the tension of courage, the nails that fix the mind to the body through attachment; and the Old Testament, having been reckoned as body in relation to soul, leads it up through the midst of the virtues, preventing the mind from descending to the body, while the New leads the mind up to God, winged by the fire of love; and the one makes the body the same as the mind in its movement by position, while the other makes the mind the same as God in the habit of grace, having so great a likeness to God that through it God is known—he who by nature from himself is in no way at all known by anyone—as an archetype through some image.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":436,"ref":"p436","source":"Ταῦτα μὲν ὧδε κατὰ τοῦτον ἐχέτω τὸν τρόπον. Εἰ δὲ βούλεταί τις καὶ εἰς τὸν καθ᾽ ἕκαστον ἄνθρωπον λαμβάνειν τῶν εἰρημένων τὴν δύναμιν, οὐκ ἀπορήσει πάντως καλῶν καὶ εὐσεβῶν θεωρημάτων. Λυχνίαν γὰρ δυνήσεται νοεῖν τὴν ἑκάστου ψυχήν(24), χρυσῆν ὅλην, ὡς κατὰ φύσιν νοεράν τε καὶ λογικὴν ἄφθαρτόν τε καὶ ἀθάνατον καὶ τῷ βασιλικωτάτῳ κράτει τῆς αὐτεξουσιότητος τετιμημένην, ἔχουσαν ἐφ᾽ ἑαυτῆς τὸ λαμπάδιον τῆς πίστεως, ἤγουν τὸν σάρκα γενόμενον Λόγον, πιστευόμενον αὐτῇ βεβαίως καὶ ἀληθῶς ὑπ᾽ αὐτῆς λατρευόμενον· ἐφ᾽ ἣν ὁ λύχνος τοῦ λόγου, τῆς γνώσεως ἀναπτόμενος, τίθεται, κατὰ τὴν αὐτοῦ τοῦ Θεοῦ καὶ Λόγου διδαχὴν καὶ παραίνεσιν. Φησὶ γάρ· «οὐδεὶς ἅπτει λύχνον καὶ τιθέασιν αὐτὸν ὑπὸ τὸν μόδιον, ἀλλ᾽ ἐπὶ τὴν λυχνίαν, καὶ λάμπει πᾶσι τοῖς ἐν τῇ οἰκίᾳ», λύχνον λέγων τυχὸν(25) τὸν κατὰ πρᾶξιν ἐν πνεύματι τῆς γνώσεως λόγον, ἤγουν τὸν νόμον τοῦ πνεύματος, μόδιον δὲ τὸ χοϊκὸν φρόνημα τῆς σαρκός, ἤγουν τὸν ἐμπαθῆ νόμον τοῦ σώματος, ὑφ᾽ ὃν οὐ δεῖ ποιεῖσθαι τὸν νόμον τῆς χάριτος, ἀλλ᾽ ἐπὶ τὴν ψυχήν, τὴν ὄντως χρυσῆν λυχνίαν, ἵνα, λάμπων ταῖς ἀστραπαῖς τῶν ἔργων τῆς δικαιοσύνης καὶ τῶν σοφῶν νοημάτων πᾶσι τοῖς ἐν τῇ οἰκίᾳ, τουτέστι τῇ Ἐκκλησίᾳ ἢ τῷδε τῷ κόσμῳ, μιμητὰς τοῦ καλοῦ τοὺς θεωμένους καθίστησιν, δοξάζοντας καὶ αὐτοὺς διὰ ( τῶν ἔργων τῆς ἀρετῆς(26), ἀλλ᾽ οὐ ψιλῇ προφορᾷ λόγων, τὸν ἐν οὐρανοῖς Πατέρα, τουτέστι τὸν Θεὸν τὸν ἐν τοῖς ὑψώμασι τῶν μυστικῶν θεωρημάτων τῆς γνώσεως τὴν τῶν κατὰ τὴν ἀρετὴν φαινομένων ἔργων τῆς δικαιοσύνης ἐν τοῖς","english":"Let these things be so in this way according to this manner. But if anyone wishes also to take the force of what has been said as applying to each individual man, he will certainly not be at a loss for noble and pious contemplations. For he will be able to understand the lampstand as the soul of each person, wholly golden, as being by nature intellectual and rational, incorruptible and immortal, and honored with the most royal power of self-determination, having upon itself the little lamp of faith, that is, the Word who became flesh, believed by it firmly and truly served by it; upon which the lamp of the word, kindled by knowledge, is placed, according to the teaching and exhortation of God and the Word himself. For he says: \"No one lights a lamp and puts it under the bushel, but on the lampstand, and it shines for all who are in the house,\" calling the lamp, perhaps, the word of knowledge according to action in the Spirit, that is, the law of the Spirit, and the bushel the earthly-mindedness of the flesh, that is, the passionate law of the body, under which the law of grace must not be placed, but upon the soul, the truly golden lampstand, so that, shining with the flashes of the works of righteousness and of wise thoughts for all who are in the house, that is, the Church or this world, it makes those who behold it imitators of the good, themselves also glorifying through the works of virtue, and not by mere utterance of words, the Father who is in the heavens, that is, God, who in the heights of the mystical contemplations of knowledge [directs] the works of righteousness that appear according to virtue among those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":437,"ref":"p437","source":"ἀξίοις γεννῶντα μεγαλοπρέπειαν, «ὅπως ἴδωσιν ὑμῶν τὰ καλὰ ἔργα, φησίν, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς». Οὕτω μὲν οὖν νοήσει κατὰ τὸν ἀποδοθέντα τρόπον τὴν ὁραθεῖσαν λυχνίαν καὶ τὸ λαμπάδιον ὁ ταῖς νοηταῖς χαίρων τῆς ἁγίας Γραφῆς θεωρίαις· τοὺς ἑπτὰ δὲ λύχνους ἐκδέξεται(27) τὴν τῶν διαφόρων χαρισμάτων τοῦ Πνεύματος εἶναι διαίρεσιν κατὰ τὴν προαποδοθεῖσαν ἐξήγησιν, ἣν μυστικῶς ἐπιλάμπειν καὶ ἐπαναπαύεσθαι τῷ κατὰ Χριστὸν δι᾽ ἀρετῆς τετελειωμένῳ καὶ γνώσεως, ἐπειδὴ Χριστὸν οἶδεν ὁ λόγος τὸν ζῶντα κατὰ Χριστὸν καὶ τοῖς αὐτοῖς τρόποις τε καὶ λόγοις, καθώς ἐστιν ἀνθρώπῳ θεμιτόν, διαφαινόμενον, οἷα δὴ καὶ αὐτὸν ἔχοντα σοφίαν καὶ σύνεσιν βουλήν τε καὶ ἰσχὺν καὶ γνῶσιν καὶ εὐσέβειαν καὶ φόβον, δι᾽ ὧν, ὡς δι᾽ ὀφθαλμῶν νοητῶν, ἐπιβλέπειν λέγεται πᾶσαν τῆς ἑκάστου καρδίας τὴν γῆν ὁ Θεός· «ἑπτὰ γάρ εἰσιν οὗτοι ὀφθαλμοὶ Κυρίου», φησίν, «οἱ ἐπιβλέποντες ἐπὶ πᾶσαν τὴν γῆν». «Καὶ ἑπτὰ ἐπαρυστρίδες τοῖς λύχνοις τοῖς ἐπάνω αὐτῆς». Ἐπαρυστρίδες εἰσὶν(28) αἱ κατὰ πρᾶξιν καὶ θεωρίαν ἕξεις τῶν ἀξίων τῆς ἐν τοῖς θείοις χαρίσμασι διαιρέσεως· ἀφ᾽ ὧν, ὡς ἐξ ἀγγείων τινῶν, ἐπιχέοντες, καθάπερ ἔλαιον, τῶν μυστικῶν νοημάτων τὴν δύναμιν, τὸ φῶς τῶν χαρισμάτων τοῦ Πνεύματος διαφυλάττουσιν ἄσβεστον.","english":"...generating magnificence for those who are worthy, \"so that,\" he says, \"they may see your good works and glorify your Father who is in the heavens.\" In this way, then, he who delights in the intelligible contemplations of Holy Scripture will understand the lampstand that was seen and the small lamp according to the manner that has been set forth. And he will interpret the seven lamps as the division of the diverse gifts of the Spirit according to the explanation previously given—which gifts mystically shine upon and rest upon the one perfected in Christ through virtue and knowledge, since the word knows him who lives according to Christ to be a Christ, shining forth in the same manners and words, insofar as is lawful for a man, as one who himself has wisdom and understanding, counsel and strength, knowledge and piety and fear, through which, as through intelligible eyes, God is said to look upon all the earth of each one's heart. \"For these are the seven eyes of the Lord,\" he says, \"which look upon all the earth.\" \"And seven funnels for the lamps that are upon it.\" The funnels are the states of those worthy of the division in the divine gifts, in respect of practice and contemplation; from these, as from certain vessels, pouring out, like oil, the power of the mystical meanings, they keep the light of the gifts of the Spirit unquenchable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":438,"ref":"p438","source":"Τὰς δὲ δύο ἐλαίας νοήσει(29), καθὼς προέφην, τὰς δύο Διαθήκας, τὴν μὲν Παλαιὰν(30) ἐξ εὐωνύμων τοῦ λαμπαδίου, τὴν τῷ γνωστικῷ τῆς ψυχῆς(31), ἤγουν θεωρητικῷ, καθάπερ ἔλαιον, γεννῶσαν τοὺς κατὰ τὴν πρᾶξιν τρόπους τῶν ἀρετῶν, τὴν δὲ Νέαν ἐκ δεξιῶν, τὴν τῷ παθητικῷ τῆς ψυχῆς, ἤγουν πρακτικῷ, καθάπερ ἔλαιον, ἀεννάως γεννῶσαν τοὺς κατὰ τὴν ( θεωρίαν πνευματικοὺς λόγους τῶν γνώσεων, ἵνα δι᾽ ἀμφοῖν τὸ τῆς θεολογίας φῶς, καθάπερ λαμπάδιον, μετὰ τῶν συμφυῶν χαρισμάτων τοῦ Πνεύματος πλέον κρατύνηται, χορηγούμενον ἐκ μὲν τῆς Παλαιᾶς Διαθήκης τοὺς διὰ πράξεως τὴν γνῶσιν σεμνύνοντας τρόπους, ἐκ δὲ τῆς Νέας Διαθήκης τοὺς διὰ θεωρίας πνευματικῆς τὴν πρᾶξιν τῶν ἀρετῶν λαμπρύνοντας λόγους, καὶ πρὸς ἓν ἐξ ἀμφοῖν κάλλος ἀπακριβωθῇ τὸ τῆς σωτηρίας ἡμῶν μυστήριον, ἐπίδειξιν μὲν λόγου(32) τὸν βίον, δόξαν δὲ βίου τὸν λόγον ποιούμενον, καὶ τὴν μὲν πρᾶξιν θεωρίαν ἐνεργουμένην, τὴν δὲ θεωρίαν πρᾶξιν μυσταγωγουμένην, καὶ συντόμως εἰπεῖν, τὴν μὲν ἀρετὴν φανέρωσιν γνώσεως, τὴν δὲ γνῶσιν ἀρετῆς συντηρητικὴν ἐργαζόμενον δύναμιν, καὶ δι᾽ ἀμφοῖν, ἀρετῆς λέγω καὶ γνώσεως, μίαν σοφίαν συνισταμένην ἐπιδεικνύμενον, ἵνα γνῶμεν(33) ὅτι συμφωνοῦσιν ἀλλήλαις διὰ πάντων αἱ δύο Διαθῆκαι κατὰ τὴν χάριν πλέον εἰς ἑνὸς μυστηρίου συμπλήρωσιν ἢ ὅσον ψυχὴ καὶ σῶμα πρὸς ἑνὸς ἀνθρώπου γένεσιν κατὰ τὴν σύνθεσιν ἀλλήλοις συμβαίνουσιν.","english":"But he will understand the two olive trees, as I said before, as the two Testaments: the Old, on the left of the lamp, generating, as it were oil, for the cognitive part of the soul, that is, the contemplative, the modes of the virtues according to practice; and the New, on the right, generating ceaselessly, as it were oil, for the affective part of the soul, that is, the practical, the spiritual principles of knowledge according to contemplation, so that through both the light of theology, like a lamp, together with the connatural gifts of the Spirit, may be more strengthened, being supplied from the Old Testament with the modes that adorn knowledge through practice, and from the New Testament with the principles that illuminate the practice of the virtues through spiritual contemplation, and so that the mystery of our salvation may be brought to perfection into one beauty from both, making the life an exhibition of the principle and the principle the glory of the life, and practice a contemplation put into action, and contemplation a practice mystagogically enacted, and, to speak briefly, making virtue a manifestation of knowledge and knowledge a power preservative of virtue, and through both—I mean virtue and knowledge—displaying one wisdom constituted, so that we may know that the two Testaments agree with each other in all things according to grace, more for the completion of one mystery than soul and body concur with each other for the generation of one man according to composition.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":439,"ref":"p439","source":"Εἰ δέ τις, ταῖς κατὰ νοῦν θεωρίαις φιλοτιμούμενος, ἐκλαβὼν εἴποι τὰς δύο ἐλαίας εἶναι τοὺς δύο νόμους, τόν τε φυσικὸν λέγω καὶ τὸν πνευματικόν, οὐκ ἔξω βέβηκε τῆς ἀληθείας. Ὁ μὲν γὰρ φυσικός(34), ὡς ἐξ ἀριστερῶν τοῦ λαμπαδίου, τουτέστι τοῦ σαρκωθέντος Θεοῦ Λόγου, διὰ τῆς συγγενοῦς αἰσθήσεως τοὺς ἐν τοῖς αἰσθητοῖς πρὸς ἀρετὴν τρόπους νοηθήσεται τῷ λόγῳ προσάγων, ὁ δὲ νοερός, ἥγουν πνευματικός, ἐκ δεξιῶν διὰ τῆς συγγενοῦς νοήσεως τοὺς ἐν τοῖς οὖσι πρὸς γνῶσιν πνευματικὴν λόγους ἀναλεγόμενος· δι᾽ ὧν τὰς διαφόρους ἕξεις τῶν πνευματικῶν χαρισμάτων, καθάπερ λύχνων ἐπαρυστρίδας, πρακτικῶν καὶ γνωστικῶν θεωρημάτων πληρώσαντες, ἄσβεστον τὸ φῶς τῆς ἀληθείας φυλάττομεν. Γνωστικώτερον δὲ τυχὸν ὁ τόπος οὗτος τῆς Γραφῆς κατανοούμενος διὰ τῶν δύο ἐλαιῶν, τῶν ἐκ δεξιῶν τοῦ λαμπαδίου καὶ ἐξ εὐωνύμων, τὴν πρόνοιαν δηλοῖ καὶ τὴν κρίσιν, ὧν ἕστηκε μέσος, ὡς ἐπὶ λυχνίας χρυσῆς τῆς ἁγίας καθολικῆς Ἐκκλησίας ἢ τῆς τοῦ καθ᾽ ἕκαστον ἁγίου ψυχῆς, πᾶσι πυρσεύων τῆς ἀληθείας τὸ φῶς, ὁ τὸ πᾶν, ὡς Θεός, περιέχων Λόγος, καὶ τοὺς κατὰ πρόνοιαν καὶ κρίσιν","english":"But if anyone, ambitious for the contemplations that pertain to the intellect, should take up the passage and say that the two olive trees are the two laws—I mean the natural law and the spiritual law—he has not gone outside the truth. For the natural law, as being on the left of the lamp, that is, of God the Word who became flesh, will be understood as bringing forward, through the sense that is akin to it, the modes of virtue that are in perceptible things; while the intellectual, that is, the spiritual law, on the right, through the understanding that is akin to it, gathers up the principles that are in existing things for spiritual knowledge; through which, having filled the various capacities of the spiritual gifts, like the reservoirs of lamps, with practical and cognitive contemplations, we keep the light of truth unquenchable. But perhaps this passage of Scripture, understood more gnostically through the two olive trees, those on the right of the lamp and on the left, signifies providence and judgment, in the midst of which stands, as on the golden lampstand of the holy catholic Church or of the soul of each individual saint, illuminating the light of truth for all, the Word who, as God, encompasses the whole, and the things that are according to providence and judgment","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":440,"ref":"p440","source":"ἀληθινοὺς καὶ γενικωτάτους τῆς τῶν ὄντων συνοχῆς ἀποκαλύπτων λόγους, καθ᾽ οὓς τὸ πρὸ πάντων μὲν τῶν αἰώνων προωρισμένον ἐπ᾽ ἐσχάτων δὲ τῶν χρόνων ἐπιτελεσθὲν ( τῆς σωτηρίας ἡμῶν μυστήριον συνέστηκεν· ὧν τὴν μὲν πρόνοιαν(35), καθάπερ ἐλαίαν ἐκ δεξιῶν τοῦ λαμπαδίου τυγχάνουσαν, ἐν τῷ ἀφράστῳ τρόπῳ τῆς τοῦ Λόγου πρὸς τὴν λογικῶς ἐψυχωμένην σάρκα καθ᾽ ὑπόστασιν ἑνώσεως διὰ μόνης καθορῶμεν τῆς πίστεως, τὴν δὲ κρίσιν, ἐξ εὐωνύμων ὑπάρχουσαν, ἐν τῷ μυστηρίῳ τῶν ὑπὲρ ἡμῶν τοῦ σαρκωθέντος Θεοῦ ζωοποιῶν παθημάτων ἀρρήτως κατανοοῦμεν. Τὸ μὲν γάρ, ὡς ἀγαθός, προηγουμένως κατὰ θέλησιν γέγονεν(36), οἷα δὴ φύσει πάντων ὑπάρχων Σωτήρ, τὸ δὲ καθ᾽ ἑκούσιον ἀνοχὴν ἐφεπομένως ὑπέμεινεν, ὡς φιλάνθρωπος, οἷα δὴ πάντων κατὰ φύσιν ὑπάρχων Λυτρωτής. Οὐ γὰρ ἵνα πάθῃ προηγουμένως ὁ Θεὸς γέγονεν ἄνθρωπος, ἀλλ᾽ ἵνα τὸν ἄνθρωπον σώσῃ διὰ παθημάτων, ὑφ᾽ ἃ διὰ τὴν παράβασιν τῆς θείας ἐντολῆς ἑαυτὸν ὁ κατ᾽ ἀρχὰς ἀπαθὴς ὑπάρχων πεποίηκεν ἄνθρωπος. Δεξιὸν οὖν τὸ κατὰ πρόνοιαν τῆς τοῦ Λόγου σαρκώσεως ὑπάρχει μυστήριον, ὡς ἐνεργητικὸν τῆς ὑπὲρ φύσιν χάριτι πρὸ τῶν αἰώνων προορισθείσης τῶν σῳζομένων θεώσεως, ἧς οὐδεὶς τὸ παράπαν κατὰ φύσιν τῶν ὄντων ἐφικέσθαι δυνήσηται λόγος·","english":"Revealing the true and most universal principles of the cohesion of beings, according to which the mystery of our salvation—foreordained before all the ages and accomplished in the last times—has been established; of these principles we behold the providence, as an olive tree on the right of the lampstand, only through faith, in the ineffable manner of the hypostatic union of the Word with the rationally ensouled flesh; and the judgment, which is on the left, we understand ineffably in the mystery of the life-giving sufferings endured for our sake by God made flesh. For the one came about primarily by will, as being good, inasmuch as He is by nature the Savior of all; and the other He endured subsequently by voluntary forbearance, as being a lover of humanity, inasmuch as He is by nature the Redeemer of all. For God did not become man primarily in order to suffer, but in order to save man through sufferings, which man, who at the beginning was impassible, brought upon himself through the transgression of the divine commandment. The mystery of the incarnation of the Word according to providence is therefore on the right, as being effective of the deification of the saved—foreordained by grace before the ages, beyond nature—which no principle of beings whatsoever, by nature, will be able to attain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":441,"ref":"p441","source":"εὐώνυμον δὲ τὸ κατὰ τὴν κρίσιν τοῦ ζωοποιοῦ πάθους τοῦ κατὰ σάρκα παθεῖν βουληθέντος Θεοῦ σαφῶς ὑπάρχει μυστήριον(37), ὡς ἐνεργητικὸν μὲν τῆς τῶν ἐπεισαχθέντων ἐκ τῆς παρακοῆς τῇ φύσει παρὰ φύσιν πάντων ἰδιωμάτων τε καὶ κινημάτων παντελοῦς ἀναιρέσεως, ποιητικὸν δὲ τῆς τῶν προηγουμένως κατὰ φύσιν ἁπάντων ἰδιωμάτων τε καὶ κινημάτων ἀνελλιποῦς ἀποκαταστάσεως, καθ᾽ ἣν οὐδεὶς τὸ παράπαν τῶν ὄντων κίβδηλος εὑρεθήσεται λόγος· ἐξ ὧν, προνοίας τέ φημι καὶ κρίσεως, ἤτουν σαρκώσεώς τε καὶ πάθους, διὰ τὸ στερρόν τε καὶ καθαρὸν καὶ ἀδιάφθορον τῆς κατὰ τὴν πρᾶξιν ἀνδρικῆς ἀρετῆς καὶ ἀτρεψίας, διά τε τὸ διαφανὲς καὶ λαμπρὸν τῆς μυστικῆς θεωρίας καὶ γνώσεως, ὡς ἐκ μέσου δύο χαλκῶν ὀρέων, ἐκβέβηκεν, ἱππείων ἁρμάτων δίκην(38), ἡ ἁγία τετρὰς τῶν ( Εὐαγγελίων, τῶν πᾶσαν διειληφότων καὶ περιοδευσάντων τὴν γῆν καὶ τὴν πληγὴν τῆς παραβάσεως τοῦ Ἀδὰμ ἰασαμένων καὶ ἀναπαυσάντων τὸ Πνεῦμα τοῦ Θεοῦ διὰ πίστεως καὶ τῆς ἐπ᾽ αὐτῇ κατὰ τὸν βίον καλῆς πολιτείας ἐν γῇ βορρᾶ(39), τουτέστιν ἐν τοῖς ἔθνεσιν, ἐν οἷς ὁ ζόφος ἐκράτει τῆς ἀγνοίας καὶ τῆς ἁμαρτίας τὴν φύσιν ἐτυράννει τὸ σκότος.","english":"The left-hand side is clearly the mystery of the judgment of the life-giving Passion of God, who willed to suffer in the flesh, inasmuch as it is effective for the complete removal of all the unnatural properties and motions that were introduced into nature by disobedience, and productive of the unerring restoration of all the properties and motions that were previously according to nature, according to which no principle of beings whatsoever will be found counterfeit; from these—I mean providence and judgment, incarnation and passion—because of the firm, pure, and incorruptible character of manly virtue and constancy in action, and because of the transparent and radiant character of mystical contemplation and knowledge, the holy fourfold of the Gospels has gone forth like a team of horses, as it were from between two bronze mountains, the Gospels which have traversed and gone around the whole earth and healed the wound of Adam's transgression and given rest to the Spirit of God through faith and the good citizenship in accordance with that faith in the land of the north, that is, among the nations, in which the darkness of ignorance prevailed and the darkness of sin tyrannized nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":442,"ref":"p442","source":"Ἤ πάλιν ἡ τοῖς ἁγίοις Εὐαγγελίοις τῶν τεσσάρων γενικῶν ἀρετῶν ἰσάριθμος δύναμις(40), πᾶσαν διαλαβοῦσα, καθάπερ γῆν, τῶν πιστῶν τὴν καρδίαν καὶ περιοδεύσασα τὴν ἐγγενομένην αὐτοῖς ἐκ τῶν παθῶν τῆς ἀτιμίας πληγὴν καὶ ἀναπαύσασα τὸ Πνεῦμα τοῦ Θεοῦ διὰ τῆς πρακτικῆς τῶν ἐντολῶν ἐνεργείας ἐν γῇ βορρᾶ, τουτέστιν ἐν τῇ σαρκί, διὰ τῶν ἔργων τῆς δικαιοσύνης διαφαινόμενον δείξασα τὸν νόμον τοῦ Πνεύματος.\n\nἫ πάλιν, τὰς δύο ἐλαίας νοητέον(41) τὴν θεωρίαν καὶ τὴν πρᾶξιν· ὧν τῆς μὲν θεωρίας(42) ἡ κατὰ τὴν σάρκωσιν πρόνοια δίδωσι φαίνεσθαι τὸν λόγον, τῆς δὲ πράξεως ἡ κατὰ τὸ πάθος κρίσις δίδωσιν ἐνεργεῖσθαι τὸν τρόπον, ὡς τῆς μὲν κατὰ ψυχὴν ἐκ δεξιῶν οὔσης τοῦ Λόγου, τῆς δὲ κατὰ σῶμα ἐξ εὐωνύμων ὑπαρχούσης, καὶ τῆς μὲν τὸν νοῦν πρὸς τὴν τοῦ Θεοῦ καλούσης συγγένειαν, τῆς δὲ τῷ Πνεύματι τὴν αἴσθησιν ἁγιαζούσης καὶ τῶν παθῶν αὐτῆς τοὺς τύπους ἀφαιρουμένης. Ἢ πάλιν, πίστιν καὶ ἀγαθὴν συνείδησιν τὰς δύο νοητέον ἐλαίας(43), ὧν ἕστηκε μέσος ὁ Λόγος, κατὰ μὲν τὴν πίστιν ὀρθῶς παρὰ τῶν πιστῶν προσκυνούμενος, κατὰ δὲ τὴν ἀγαθὴν συνείδησιν διὰ τῆς εἰς ἀλλήλους εὐαρεστήσεως εὐσεβῶς λατρευόμενος.","english":"Or again, the power of the holy Gospels, equal in number to the four generic virtues, having encompassed, like the earth, the heart of the faithful and having gone around the wound that arose in them from the passions of dishonor, and having given rest to the Spirit of God through the practical activity of the commandments, showed the law of the Spirit shining forth in the land of the north, that is, in the flesh, through the works of righteousness.\n\nOr again, the two olive trees must be understood as contemplation and action; of these, the providence according to the incarnation gives the word (logos) of contemplation to appear, while the judgment according to the passion gives the manner of action to be enacted, since the one according to the soul is on the right of the Word, and the one according to the body is on the left, and the one calls the mind to kinship with God, while the other sanctifies the senses by the Spirit and removes the impressions of its passions. Or again, faith and a good conscience must be understood as the two olive trees, in the midst of which stands the Word, rightly worshipped by the faithful according to faith, and piously served according to a good conscience through mutual well-pleasing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":443,"ref":"p443","source":"Ἢ τοὺς δύο λαούς, τὸν ἐξ ἐθνῶν λέγω καὶ τὸν ἐξ Ἰουδαίων(44), ἐλαίαις δύο παρείκασεν ὁ λόγος· οὓς καὶ πιότητος υἱούς, ὥσπερ ἑρμηνεύων τὰς ἐλαίας διὰ τὴν ἐν\n\nΠνεύματι γέννησιν καὶ τὴν πρὸς θέωσιν χάριν τῆς υἱοθεσίας, προσηγόρευσεν· ὧν μέσος ἕστηκεν ὁ σαρκωθεὶς Θεός, ὡς ἐπὶ λυχνίας, τῆς μιᾶς ( καὶ μόνης καθολικῆς Ἐκκλησίας, καταλλάσσων αὐτοὺς ἑαυτῷ τε καὶ ἀλλήλοις καὶ ποιῶν φωτός, τοῦ κατ᾽ ἀρετήν τε καὶ γνῶσιν, γεννητικούς. Τυχὸν δὲ καὶ τὴν ψυχὴν καὶ τὸ σῶμα διὰ τῶν δύο ἐλαιῶν παρῃνίξατο μυστικῶς ὁ λόγος(45), τὴν μὲν ὡς λόγοις ἀληθοῦς γνώσεως κομῶσαν κατὰ τὴν ἐλαίαν, τὸ δὲ ὡς ἀρετῶν πράξεσι πεπυκασμένον. Εἰ δὲ καὶ τοὺς δύο κόσμους, τόν τε νοητὸν λέγω καὶ τὸν αἰσθητόν, διὰ τῶν δύο ἐλαιῶν ὁ τῆς Γραφῆς αἰνίττεται λόγος(46), καλῶς ἂν ἔχοι καὶ οὕτω νοούμενος· ὧν ἵσταται μέσος, ὡς Θεός, ὁ Λόγος, τὸν μὲν νοητὸν ἐν τῷ αἰσθητῷ φαίνεσθαι τοῖς τύποις μυστικῶς διαγράφων(47), τὸν δὲ αἰσθητὸν ἐν τῷ νοητῷ τοῖς λόγοις ὄντα νοεῖσθαι διδάσκων.","english":"Or the two peoples, I mean those from the Gentiles and those from the Jews, the word likened to two olive trees; whom it also addressed as sons of fatness, as it were interpreting the olive trees through the birth in the Spirit and the grace of adoption unto deification; in the midst of whom stands the incarnate God, as upon a lampstand, of the one and only catholic Church, reconciling them to himself and to one another and making them productive of light, that which is according to virtue and knowledge. And perhaps the word mystically hinted at the soul and the body through the two olive trees, the one as flourishing with the words of true knowledge according to the olive tree, and the other as thickly covered with the practices of the virtues. But if the word of Scripture also hints through the two olive trees at the two worlds, I mean the intelligible and the sensible, it would be well understood also in this way: in the midst of which stands, as God, the Word, mystically delineating the intelligible world to appear in the sensible by means of types, and teaching the sensible world to be understood in the intelligible by means of its principles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":444,"ref":"p444","source":"Εἰ δὲ καὶ τὴν παροῦσαν ζωὴν καὶ τὴν μέλλουσαν ἡ κατὰ τὰς ἐλαίας διετύπωσεν ὅρασις(48), καλῶς ἂν ἔχοι καὶ οὗτος τῆς θεωρίας ὁ τρόπος· ὧν ἵσταται μέσος ὁ Λόγος, τῆς μὲν ἀπάγων διὰ τῆς ἀρετῆς, πρὸς δὲ τὴν ἐπανάγων διὰ τῆς γνώσεως· ὅπερ νοήσας τυχὸν ὁ θαυμαστὸς Ἀμβακούμ φησιν· «ἐν μέσῳ δύο ζῴων γνωσθήσῃ», ζῷα λέγων, ὥσπερ τὰ ὄρη τὰ χαλκᾶ καὶ τὰς ἐλαίας ὁ μέγας Ζαχαρίας, τοὺς δύο κόσμους ἤγουν αἰῶνας, ἢ τὰς προσφυεῖς αὐτῶν ζωάς, ἢ τὴν ψυχὴν καὶ τὸ σῶμα, ἢ τὴν πρᾶξιν καὶ τὴν θεωρίαν, ἢ τὴν ἕξιν τοῦ καλοῦ καὶ τὴν ἐνέργειαν, ἢ τὸν νόμον καὶ τοὺς προφήτας, ἢ τὴν Παλαιὰν ὅλην καὶ τὴν Καινὴν Διαθήκην, ἢ τοὺς δύο λαούς, τὸν ἐξ ἐθνῶν καὶ τὸν ἐξ Ἰουδαίων, ἢ τοὺς δύο νόμους, τὸν φυσικὸν καὶ τὸν πνευματικόν, ἢ τὴν πίστιν καὶ τὴν ἀγαθὴν συνείδησιν· ὧν μέσος ἵσταται διὰ πάντων ὑμνούμενός τε καὶ δοξαζόμενος ὁ Λόγος καὶ πρὸς μίαν τοῦ καλοῦ τὰ πάντα σύμπνοιαν ἄγων, ὡς πάντων Θεός, καὶ διὰ τοῦτο πάντα ποιήσας, ἵνα πάντων γένηται τῆς καθ᾽ ἕνωσιν πρὸς ἄλληλα τοῦ καλοῦ ταυτότητος δεσμὸς ἀδιάλυτος. ( Λυχνίαν δὲ κατὰ τὴν ὅρασιν τυχὸν τὴν Ἐκκλησίαν καὶ τὴν ψυχὴν εἶπεν ὁ λόγος, ὡς ἐπίκτητον φύσει τὸ τῆς χάριτος φῶς ἔχουσας καὶ ἐπισκευαστόν, διότι μόνου τοῦ Θεοῦ κατὰ φύσιν ἐστὶ τὸ ἀγαθόν, ἐξ οὗ κατὰ μετοχὴν πάντα φωτίζεταί τε καὶ ἀγαθύνεται τὰ φωτὸς κατὰ φύσιν καὶ ἀγαθότητος δεκτικά. Καὶ ταῦτα μὲν περὶ τούτων, συμμετρίας φροντίζων, διῆλθεν ὁ λόγος. Αὐτὸς δέ, παρὰ σεαυτοῦ σὺν Θεῷ τὰ κρείττω τούτοις ἐπιθεωρήσας, φαίδρυνον, ὅσιε πάτερ, ταῖς ἀειφανέσι τῆς σῆς διανοίας ἀκτίσι τὴν ἀμβλυωποῦσάν μου ψυχήν.","english":"But if the vision according to the olives also prefigured the present life and the life to come, this manner of contemplation would also be well put: the Word stands in the midst of them, leading away from the one through virtue and leading back to the other through knowledge. Understanding this, perhaps the wondrous Habakkuk says, \"You will be known in the midst of two living creatures,\" calling the two worlds—that is, ages—\"living creatures,\" just as the great Zechariah called the bronze mountains and the olive trees, or their natural living forms, or the soul and the body, or practice and contemplation, or the state of the good and its activity, or the law and the prophets, or the whole Old and New Testament, or the two peoples, those from the Gentiles and those from the Jews, or the two laws, the natural and the spiritual, or faith and a good conscience. In the midst of these the Word stands, hymned and glorified through all things, and leading all things to one harmony of the good, as God of all, and for this reason having made all things, so that he might become for all things an indissoluble bond of the identity of the good in unity with one another. And the lampstand in the vision the word perhaps called the Church and the soul, as having the light of grace as something acquired by nature and capable of being restored, since the good belongs by nature to God alone, from whom all things that are receptive of light and goodness by nature are enlightened and made good by participation. And these things the word has gone through concerning these matters, taking care for due proportion. But do you yourself, having with God contemplated from yourself the things better than these, gladden, holy father, with the ever-shining rays of your mind my dim-sighted soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":445,"ref":"p445","source":"ΣΧΟΛΙΑ 1. Τίς ἡ λυχνία;\n\n2. Πῶς ἀκίβληλος χρυσός ἐστιν ἡ Ἐκκλησία; 3. Πῶς καθαρά;\n\n4. Πῶς ἀμίαντος;\n\n5. Πῶς ἄχραντος;\n\n6. Πῶς ἀμείωτος;\n\n7. Τί τό λαμπάδιον τῆς λυχνίας;\n\n8. Οὐ πᾶς ἄνθρωπος εἰς τοῦτον ἐρχόμενος τόν κόσμον, φησίν, ὑπό τοῦ Λόγου πάντως φωτίζεται· πολλοί γάρ ἀφώτιστοι διαμένουσι, καί τοῦ κατ᾿ ἐπίγνωσιν ἀμέτοχοι φωτός· ἀλλά δῆλον ὅτι, πᾶς ἄνθρωπος κατ᾿ οἰκείαν γνώμην εἰς τόν ἀληθῆ κόσμον τῶν ἀρετῶν ἐρχόμενος· πᾶς γάρ ὁ κατ᾿ ἀλήθειαν διά τῆς αὐθαιρέτου γεννήσεως, εἰς τοῦτον ἐρχόμενος τῶν ἀρετῶν τόν κόσμον, ὑπό τοῦ Λόγου πάντως φωτίζεται, λαμβάνων ἕξιν ἀρετῆς ἀμετακίνητον, καί γνώσεως ἀληθοῦς ἐπιστήμην ἄπταιστον.\n\n9. Πῶς καί λύχνος ἐστίν ὁ σαρκωθείς Θεός Λόγος; 10. Τίς ὁ μόδιος, ὑφ᾿ ὅν ὁ λύχνος οὐ γίνεται καλυπτόμενος;\n\n( 11. Εἰς τήν αἴσθησιν τήν γυναῖκα· καί εἰς τήν ἡδονήν, τόν ὄφιν ἐθεώρησεν· ἄμφω γάρ πρός τόν λόγον κατά διάμετρον ἀφεστήκασιν. 12. Ὅτι λαβοῦσα τόν νοῦν ἡ αἴσθησις ὑποχείριον, διδάσκει πολύθεον, δι᾿ ἑκάστης αἰσθήσεως τῇ περί τά πάθη δουλείᾳ ὡς θεῖον τό προσφυές αἰσθητόν θεραπεύουσα.","english":"SCHOLIA 1. What is the lampstand?\n\n2. How is the Church unalloyed gold? 3. How is it pure?\n\n4. How is it undefiled?\n\n5. How is it unstained?\n\n6. How is it undiminished?\n\n7. What is the lamp of the lampstand?\n\n8. Not every man, he says, who comes into this world is altogether enlightened by the Word; for many remain unenlightened and share not in the light that comes by knowledge. But it is clear that every man who comes into the true world of the virtues by his own choice—for everyone who in truth, through voluntary birth, comes into this world of the virtues is altogether enlightened by the Word, receiving an unshakable habit of virtue and an unerring knowledge of true understanding.\n\n9. How is God the Word made flesh also a lamp? 10. What is the bushel under which the lamp is not hidden?\n\n11. By the senses he saw the woman, and by pleasure the serpent; for both stand diametrically opposed to the Word. 12. Because the senses, having taken the mind captive, teach polytheism, serving through each sense, in slavery to the passions, the innate sensible object as though it were divine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":446,"ref":"p446","source":"13. Τίνας τούς λύχνους ὁ Λόγος φησίν;\n\n14. Βλέπε τῆς χάριτος τό μέγεθος· βλέπε θεολογίας ἀπέραντον τό πέλαγος. 15. Τίνων εἰσί κατορθωτικά τοῦ Πνεύματος τά χαρίσματα; 16. Τίνες εἰσί κατ᾿ ἄλλον θεωρίας τρόπον οἱ λύχνοι; 17. Τήν πρακτικήν φιλοσοφίαν φόβος, εὐσέβειά τε καί γνῶσις ἐργάζονται. Τήν δέ φυσικήν ἐν πνεύματι θεωρίαν, ἰσχύς, καί βουλή, καί σύνεσις κατορθοῦσι· τήν δέ μυστικήν θεολογίαν σοφία μόνη θεία χαρίζεται. 18. Μέσα καλεῖ τήν τῶν αἰσθητῶν καί τῶν νοητῶν οὐσίαν· δι᾿ ὧν πρός τόν Θεόν ὡς αἰτίαν τῶν ὄντων ὁ ἀνθρώπινος νοῦς ἀνάγεσθαι πέφυκεν. 19. Τίνες εἰσί κατά τήν ἀναγωγήν, αἱ τῶν λύχνων ἐπαρυστρίδες; 20. Τίνες αἱ δύο τυγχάνουσιν ἐλαῖαι;\n\n21. Ἀνακεφαλαίωσις τῶν θεωρηθέντων ὁριστική καί σύντομος. 22. Τί τό δεξιόν, καί τό ἀριστερόν;\n\n23. Ἡ Παλαιά, φησίν, Διαθήκη, πράξεως καί ἀρετῆς ὑπάρχουσα σύμβολον, συμφωνεῖν τό σῶμα τῷ νοΐ παρασκευάζει κατά τήν κίνησιν· ἡ δέ Νέα, θεωρίας καί γνώσεως οὖσα ποιητική, τόν μυστικῶς αὐτῆς ἀντεχόμενον νοῦν, τοῖς θείοις καταφαιδρύνει χαρίσμασιν.","english":"13. Whom does the Word call the lamps?\n\n14. See the greatness of grace; see the boundless sea of theology. 15. Whose are the gifts of the Spirit that set things right? 16. Who are the lamps in another mode of contemplation? 17. Fear, together with piety and knowledge, brings about the practical philosophy. Strength, counsel, and understanding set right the natural contemplation in the Spirit; but divine wisdom alone grants mystical theology. 18. He calls the substance of things perceptible and things intelligible \"middle things,\" through which the human mind is naturally led up to God as the cause of beings. 19. Who, in the anagogical sense, are the snuffers of the lamps? 20. Who are the two olive trees?\n\n21. A definitive and brief recapitulation of what has been contemplated. 22. What is the right, and what is the left?\n\n23. The Old Testament, he says, being a symbol of action and virtue, prepares the body to be in harmony with the mind in its movement; but the New, being productive of contemplation and knowledge, illumines the mind that mystically holds fast to it with divine gifts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":447,"ref":"p447","source":"24. Ἄλλης θεωρίας τρόπος ἰδικός, εἰς τήν ἑκάστου ψυχήν ἀναφέρων, τήν τε λυχνίαν καί τά τῆς λυχνίας.\n\n25. Τίς ὁ λύχνος;\n\n26. Ἐκείνων ὁ Θεός, φησίν, λέγεταί τε καί γίνεται κατά τήν χάριν Πατήρ, τῶν μόνην ἐχόντων καθαράν τήν γνωμικήν ἐν Πνεύματι γέννησιν· καθ᾿ ἥν, ὥσπερ ψυχῆς πρόσωπον τόν ( ἐν ἀρεταῖς τοῦ γεννήσαντος Θεοῦ χαρακτῆρα φαινόμενον ἔχοντες κατά τόν βίον, τούς θεωμένους τῇ μεταβολῇ τῶν τρόπων δοξάζειν τόν Θεόν παρασκευάζουσι, τόν οἰκεῖον βίον πρός μίμησιν παρέχοντες αὐτοῖς ἐξαίρετον ἀρετῆς ἐξεμπλάριον. Οὐ γάρ λόγῳ ψιλῷ Θεός δοξάζεσθαι πέφυκεν· ἀλλ᾿ ἔργοις δικαιοσύνης πολλῷ πλείονα λόγου βοῶσι τήν θείαν μεγαλοπρέπειαν. 27. Τίνας εἶναι δεῖ νοεῖν τούς ἑπτά λύχνους; 28. Τίνες αἱ ἐπαρυστρίδες;\n\n29. Τίνες αἱ δύο ἐλαῖαι;\n\n30. Ἡ μέν Παλαιά, φησί τῷ γνωστικῷ χορηγεῖ τούς τρόπους τῶν ἀρετῶν· ἡ δέ Νέα, τῷ πρακτικῶ γνώσεως ἀληθοῦς λόγους χαρίζεται. 31. Ὅτι τό πρακτικόν, τό τῆς ψυχῆς παθητικόν λέγει. 32. Ὁ τῇ πράξει σωματουμένην, φησί, τήν γνῶσιν, καί τῇ γνώσει ψυχουμένην τήν πρᾶξιν δεικνύς, τόν ἀκριβῆ τρόπον εὗρε τῆς ἀληθοῦς θεουργίας. Ὁ δ᾿ ὁποτέραν τούτων τῆς ἑτέρας ἔχων διαζευγμένην, ἤ τήν γνῶσιν ἀνυπόστατον ἐποίησε φαντασίαν, ἤ τήν πρᾶξιν ἄψυχον κατέστησεν εἴδωλον· γνῶσις γάρ ἄπρακτος, φαντασίας οὐδέν διενήνοχεν, ὑφεστῶσαν αὐτήν τήν πρᾶξιν οὐκ ἔχουσα· καί πρᾶξις ἀλόγιστος, ἀψύχῳ ταυτόν εἰδώλῳ καθέστηκεν, ψυχοῦσαν αὐτήν γνῶσιν οὐκ ἔχουσα.","english":"24. Another specific mode of contemplation, referring to each person's soul—both the lampstand and what belongs to the lampstand.\n\n25. Who is the lamp?\n\n26. He is called, and becomes by grace, Father of those, he says, who have a purely volitional birth in the Spirit; according to which, having as it were the face of the soul—the impress of the God who begot them, visible in the virtues—in their manner of life, they prepare those who behold them to glorify God through the transformation of their ways, offering their own life to them as an outstanding example of virtue for imitation. For God is not by nature glorified by mere word, but by works of righteousness, which cry out the divine magnificence far more than word. 27. Who should we understand the seven lamps to be? 28. Who are the snuffers?\n\n29. Who are the two olive trees?\n\n30. The Old, he says, supplies to the contemplative the modes of the virtues; the New grants to the practical the principles of true knowledge. 31. That he calls the practical the passible part of the soul. 32. He who shows knowledge embodied by practice, he says, and practice ensouled by knowledge, has found the precise mode of true deification. But he who holds either of these separated from the other has either made knowledge a substanceless fantasy, or has established practice as a soulless idol. For knowledge without practice differs nothing from fantasy, since it does not possess practice as subsistent; and practice without reason is the same as a soulless idol, since it does not possess knowledge to ensoul it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":448,"ref":"p448","source":"33. Ὥσπερ ψυχή καί σῶμα ποιεῖ κατά σύνθεσιν ἄνθρωπον· οὕτω πρᾶξις καί θεωρία μίαν κατά σύνοδον σοφίαν ἀποτελεῖ γνωστικήν· καί Παλαιά καί Νέα Διαθήκη, μυστήριον ἕν ἀπεργάζεται.\n\n34. Ἀριστερός μέν ὁ φυσικός νόμος διά τήν αἴσθησιν· προσάγει δέ τῷ Λόγῳ τούς τρόπους τῶν ἀρετῶν, καί ποιεῖ γνῶσιν ἐνεργουμένην. Ὁ δέ πνευματικός νόμος, ὡς δεξιός μέν ἐστι ( διά τόν νοῦν· μίγνυσι δέ τῇ αἰσθήσει τούς ἐν τοῖς οὖσι πνευματικούς λόγους, καί ποιεῖ πράξιν λελογισμένην. 35. Ἡ πρόνοια, φησίν, ἐν τῷ καθ᾿ ὑπόστασιν ἑνωθῆναι σαρκί τόν Λόγον δείκνυται· ἡ δέ κρίσις, ἐν τῷ παθεῖν ὑπέρ ἡμῶν σαρκί καταδέξασθαι φαίνεται· δι᾿ ὧν, ἑνώσεως καί πάθους, ἡ τοῦ παντός σωτηρία συνέστηκεν. 36. Ἡ μέν σάρκωσις, φησίν, εἰς τήν τῆς φύσεως σωτηρίαν γέγονε· τά δέ πάθη, πρός λύτρωσιν τῶν διά τήν ἁμαρτίαν τῶ θανάτῳ κατεχομένων. 37. Τό μυστήριον, φησί, τῆς ἐνανθρωπήσεως, τά μέν παρά φύσιν ἀφίστησιν ἰδιώματα τῆς ἀνθρωπίνης φύσεως· τά δέ κατά φύσιν ἀποκαθίστησιν. 38. Πρόνοιαν καί κρίσιν, σάρκωσίν τε καί πάθος, ὄρη χαλκᾶ νενόηκεν· ἐξ ὧν ἡ τῶν Εὐαγγελίων ἐκβαίνει τετράς.","english":"33. Just as soul and body produce a human being by composition, so practice and contemplation produce a single wisdom by their union—a wisdom that is knowing; and the Old and New Testaments bring about one mystery.\n\n34. The natural law is on the left, on account of the senses; it leads the modes of the virtues to the Word, and produces knowledge that is active. But the spiritual law is on the right, on account of the intellect; it mingles the spiritual principles in existing things with the senses, and produces practice that is reasoned. 35. Providence, he says, is shown in the Word's being united to flesh according to hypostasis; and judgment is seen in his consenting to suffer in the flesh on our behalf; through these two, union and suffering, the salvation of the whole has come to be. 36. The incarnation, he says, came about for the salvation of nature; but the sufferings, for the redemption of those held by death because of sin. 37. The mystery, he says, of the incarnation removes the unnatural properties of human nature, and restores those that are according to nature. 38. Providence and judgment, incarnation and suffering, he has understood as bronze mountains; from these the fourfold of the Gospels comes forth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":449,"ref":"p449","source":"39. Γῆν Βοῤῥᾶ τά ἔθνη νενόηκεν· ἅτινα ὡς ἐν χώρᾳ σκότους ὑπῆρχόν ποτε τῇ πλάνῃ τῆς ἀγνοίας· νῦν δέ γεγόνασιν ἐν χώρᾳ φωτός, τῇ ἐπιγνώσει τῆς ἀληθείας, κατά τήν χάριν τῆς ἁγίας τῶν Εὐαγγελίων τετράδος, ὡς στοιχείων ἀφθάρτων, κατά τόν ἔσω καί νοερόν ἄνθρωπον εἰς ζωήν αἰώνιον ἀναπλασθέντες διά τῆς πίστεως. 40. Ἄλλη θεωρία τῶν τεσσάρων ἁρμάτων.\n\n41. Ἄλλη θεωρία τῶν ἐλαιῶν.\n\n42. Ὁ μέν θεωρητικός, φησί, τόν κατά τήν πρόνοιαν λόγον τῆς σαρκώσεως ἔχει φαινόμενον· ὁ δέ πρακτικός, τόν κατά τήν κρίσιν τῶν παθημάτων τοῦ Λόγου τρόπον ἐνεργούμενον δείκνυσιν.\n\n43. Εἰς τάς ἐλαίας ἄλλη θεωρία.\n\n44. Εἰς τάς αὐτάς ἄλλη θεωρία.\n\n45. Ἄλλη περί τῶν αὐτῶν θεωρία.\n\n46. Ἄλλη περί τῶν δύο ἐλαιῶν θεωρία.\n\n( 47. Ὁ τόν φαινόμενον κόσμον νοῶν, θεωρεῖ τόν νοούμενον· τυποῖ γάρ τῇ αἰσθήσει τά νοητά φανταζόμενος, καί κατά νοῦν σχηματίζει τούς θεαθέντας λόγους· καί μεταφέρει πρός μέν αἴσθησιν πολυειδῶς τοῦ νοητοῦ κόσμου τήν σύστασιν· πρός δέ νοῦν, τοῦ αἰσθητοῦ κόσμου πολυπλόκως τήν σύνθεσιν· καί νοεῖ, ἐν μέν τῷ νοητῷ τόν αἰσθητόν, μετενέγκας πρός τόν νοῦν τοῖς λόγοις τήν αἴσθησιν· ἐν δέ τῷ αἰσθητῷ τόν νοητόν, πρός τήν αἴσθησιν ἐπιστημόνως τοῖς τύποις μετεγκλώσας τόν νοῦν.","english":"39. He understood the nations as a land of the north—nations that once existed, as it were, in a region of darkness through the error of ignorance, but now have come to be in a region of light, through the knowledge of the truth, according to the grace of the holy fourfoldness of the Gospels, as of incorruptible elements, having been remolded through faith into eternal life according to the inner and spiritual human being. 40. Another contemplation of the four horses.\n\n41. Another contemplation of the olive trees.\n\n42. The contemplative man, he says, has the visible meaning of the incarnation according to providence; the practical man shows the manner of the judgment of the sufferings of the Word being worked out.\n\n43. Another contemplation concerning the olive trees.\n\n44. Another contemplation concerning the same.\n\n45. Another contemplation concerning them.\n\n46. Another contemplation concerning the two olive trees.\n\n47. He who understands the visible world contemplates the intelligible world; for he impresses the intelligible things upon sense by forming images, and shapes the meanings that have been seen according to the mind; and he transfers the constitution of the intelligible world to sense in many forms, and the composition of the sensible world to the mind in many intricate ways; and he understands the sensible in the intelligible, having transferred sense to the mind by means of meanings; and the intelligible in the sensible, having wisely transmuted the mind to sense by means of impressions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":450,"ref":"p450","source":"48. Ἄλλη περί τῶν αὐτῶν θεωρία.\n\nΞΔ (64). ΠΕΡΙ ΤΟΥ ΙΩΝΑ ΚΑΙ ΤΗΣ ΑΥΤΟΥ ΠΡΟΦΗΤΕΙΑΣ. ( 64. ΕΡΩΤΗΣΙΣ ΞΔ' Ποίαν ἔννοιαν ἔχει τὸ ῥητὸν τὸ ἐν τῷ Ἰωνᾷ τῷ προφήτῃ περὶ τῆς Νινευῆ φάσκον· «ἐν ᾗ κατοικοῦσι πλείους ἢ δώδεκα μυριάδες ἀνδρῶν, οἵτινες οὐκ ἔγνωσαν δεξιὰν αὐτῶν οὐδὲ ἀριστερὰν αὐτῶν», ἐπειδὴ ἀπὸ τοῦ γράμματος οὐχ εὑρίσκω μίαν παραμυθίαν; Οὐ γὰρ εἶπε παῖδας, ἵνα περὶ νηπίων νομίσω, ἀλλ᾽ ἄνδρας. Ποῖος δὲ ἀνήρ, ἔχων ἀβλαβεῖς τὰς φρένας, ἀγνοεῖ δεξιὰν αὐτοῦ ἢ ἀριστεράν; Ἀλλ᾽ εἰπὲ τίνες οἱ ἄνδρες καὶ τίς ἡ δεξιὰ καὶ τίς ἡ ἀριστερὰ κατὰ τὸν τῆς ἀναγωγῆς λόγον. Ἀπόκρισις.\n\nΟὐδὲν τῶν ἀναγεγραμμένων τῇ Γραφῇ προσώπων ἢ τόπων ἢ χρόνων ἢ ἑτέρων πραγμάτων, ἐμψύχων τε καὶ ἀψύχων, αἰσθητῶν τε καὶ νοητῶν, κατὰ τὸν αὐτὸν ἀεὶ νοούμενον τρόπον ἔχει συμβαίνουσαν ἑαυτῇ διόλου τὴν ἱστορίαν ἢ τὴν θεωρίαν. Διὸ χρὴ τὸν ἀπταίστως τὴν θείαν τῆς ἁγίας Γραφῆς ἐξασκούμενον εἴδησιν\n\nταῖς διαφοραῖς τῶν γινομένων ἢ λεγομένων διαφόρως ἐκδέχεσθαι τῶν ἀπηριθμημένων ἕκαστον καὶ τὴν ἁρμόζουσαν αὐτῷ κατὰ τὸν τόπον ἢ τὸν χρόνον δεόντως θεωρίαν προσνέμειν. Πολύσημον γάρ ἐστι ἑκάστου τῶν ἐν τῇ Γραφῇ σημαινομένων τὸ ὄνομα κατὰ τὴν δύναμιν τῆς ἑβραΐδος φωνῆς, ὅπερ κἀνταῦθα σαφῶς εὑρίσκομεν.","english":"48. Another contemplation concerning the same things.\n\n64. CONCERNING JONAH AND HIS PROPHECY. (64. QUESTION 64: What meaning does the saying in the prophet Jonah concerning Nineveh have, which says, \"in which dwell more than twelve myriads of men, who did not know their right hand or their left hand,\" since from the letter I find no single consolation? For he did not say \"children,\" so that I might suppose it concerns infants, but \"men.\" And what man, having his wits unharmed, does not know his right hand or his left? But tell me who the men are, and what is the right hand and what is the left, according to the principle of spiritual interpretation. Answer.\n\nNone of the persons or places or times or other things recorded in Scripture—whether animate or inanimate, perceptible or intelligible—always has its history or contemplation wholly consistent with itself when understood in the same manner. Therefore one who pursues without stumbling the divine knowledge of Holy Scripture must\n\nreceive each of the enumerated things differently, according to the differences of what is done or said, and duly assign to each the contemplation that befits it according to place or time. For the name of each of the things signified in Scripture is polysemous according to the force of the Hebrew tongue, which we find clearly here as well.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":451,"ref":"p451","source":"Ἑρμηνεύεται γὰρ Ἰωνᾶς κατὰ διαφόρους ἐκφωνήσεις(1) ( ’ἀνάπαυσις’ καὶ ’δόμα Θεοῦ’ καὶ ‘ἴαμα Θεοῦ καὶ ’Θεοῦ χάρις αὐτοῖς’ καὶ ‘πόνος Θεοῦ’ καὶ ‘περιστερὰ’ καὶ ‘φυγὴ κάλλους’ καὶ ‘διαπόνησις αὐτῶν’. Γίνεται δὲ οὗτος καὶ ἐν Ἰόππῃ καὶ ἐν θαλάσσῃ καὶ ἐν κήτει καὶ ἐν Νινευῇ καὶ ὑπὸ τὴν κολόκυνταν. Ἑρμηνεύεται δὲ Ἰόππη(2) ‘κατασκοπὴ χαρᾶς’ καὶ ‘καλλονὴ θαυμαστὴ’ καὶ ‘χαρὰ δυνατή’. Οὐκοῦν Ἰωνᾶς ὁ προφήτης(3) τύπον φέρει καὶ τοῦ Ἀδὰμ καὶ τῆς κοινῆς φύσεως καὶ τοῦ Χριστοῦ καὶ τῆς προφητικῆς χάριτος καὶ τοῦ ἀγνώμονος καὶ ἐπὶ παντὶ καλῷ διαπονουμένου καὶ ταῖς θείαις ἀεὶ βασκαίνοντος χάρισι λαοῦ τῶν Ἰουδαίων. Οἷον, τοῦ μὲν Ἀδὰμ φέρει τύπον καὶ τῆς κοινῆς φύσεως φεύγων ἐξ Ἰόππης εἰς θάλασσαν καὶ διὰ τοῦτο κατὰ τὴν τῆς προσηγορίας αὐτοῦ δύναμιν ‘φυγὴ κάλλους’ καλούμενος. Ἰόππη δὲ δηλοῖ, τυπούμενον ἐν αὐτῇ, τὸν παράδεισον(4), τὸν ὄντως ‘κατασκοπὴν χαρᾶς’ καὶ ὄντα καὶ ὀνομαζόμενον καὶ ‘χαρὰν δυνατὴν’ καὶ ‘καλλονὴν θαυμασίαν’ διὰ τὸν ἐν αὐτῷ πλοῦτον τῆς ἀφθαρσίας, ὅστις ποτ᾽ ἂν εἴη ὁ παράδεισος οὖτος, ὁ χειρὶ Θεοῦ φυτευθείς«ἐφύτευσε» γάρ, φησίν, «Κύριος ὁ Θεὸς παράδεισον ἐν Ἐδέμ, καὶ ἔθετο ἐκεῖ τὸν ἄνθρωπον ὃν ἔπλασεν», καὶ τίνα τὰ ξύλα τὰ ἐν αὐτῷ, εἴτε θεωρούμενα εἴτε νοούμενα, καὶ τί τὸ ἐν μέσῳ τοῦ παραδείσου ξύλον τῆς ζωῆς· ὧν πάντων ἐσθίειν πρόσταγμα λαβὼν ὁ Ἀδὰμ τυχὸν οὐδὲ ἥψατο· «ἀπὸ παντὸς γὰρ ξύλου, φησίν, τοῦ ἐν τῷ παραδείσῳ βρώσει φάγῃ». Σημαίνει δὲ πάλιν Ἰόππη(5) τὴν ἀρετὴν καὶ τὴν γνῶσιν καὶ τὴν ἐπ᾽ αὐταῖς σοφίαν·","english":"For Jonah is interpreted, according to various pronunciations, as \"rest\" and \"gift of God\" and \"healing of God\" and \"grace of God to them\" and \"labor of God\" and \"dove\" and \"flight of beauty\" and \"their distress.\" And he comes to be both in Joppa and in the sea and in the sea-monster and in Nineveh and under the gourd-plant. And Joppa is interpreted as \"watchtower of joy\" and \"wondrous beauty\" and \"powerful joy.\" Therefore Jonah the prophet bears a type both of Adam and of the common nature and of Christ and of the prophetic grace and of the ungrateful people of the Jews, who are distressed at every good thing and always begrudge the divine graces. For example, he bears a type of Adam and of the common nature, fleeing from Joppa into the sea and for this reason, according to the force of his name, being called \"flight of beauty.\" And Joppa signifies, being typified in it, Paradise—the true \"watchtower of joy,\" both being and being named, and \"powerful joy\" and \"wondrous beauty\" because of the wealth of incorruption in it, whatever this Paradise may be, which was planted by the hand of God; for \"the Lord God,\" it says, \"planted a Paradise in Eden, and placed there the man whom he had formed\"—and what the trees in it are, whether contemplated or understood, and what the tree of life in the middle of the Paradise is; of all these Adam, having received the command to eat, perhaps did not even touch them; for \"from every tree,\" it says, \"of the Paradise you shall eat for food.\" And again Joppa signifies virtue and knowledge and the wisdom that is upon them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":452,"ref":"p452","source":"τὴν ἀρετὴν μέν, ὅταν ἑρμηνεύηται ‘καλλονὴ θαυμαστή,’ τὴν δὲ γνῶσιν, ὅταν ὡς ‘κατασκοπὴ χαρᾶς’ λαμβάνηται, τὴν δὲ σοφίαν, ὁπηνίκα τὴν ‘δυνατὴν’ σημαίνει ‘χαράν,’ καθ᾽ ἣν τελειούμενος ἄνθρωπος τὴν ἀνεκλάλητον λαμβάνει χαράν, τὴν δυνατὴν καὶ ὄντως συνεκτικὴν τῆς κατὰ Θεὸν καὶ θείας τοῦ ἀνθρώπου συστάσεως, εἴπερ ἡ σοφία ξύλον ζωῆς ( ἐστι πᾶσι τοῖς ἀντεχομένοις αὐτῆς, κατὰ τὸ γεγραμμένον, «καὶ τοῖς ἐπερειδομένοις ἐπ᾽ αὐτήν, ὡς ἐπὶ Κύριον, ἀσφαλής». Φεύγουσαν γὰρ ἀεὶ τὴν Ἰόππην, τουτέστι τὴν ἕξιν τῆς ἀρετῆς καὶ τῆς γνώσεως καὶ τῆς ἐπ᾽ αὐταῖς σοφίας τὴν χάριν, ὥσπερ ὁ Ἀδὰμ τὸν παράδεισον διὰ τῆς παρακοῆς, ὁρῶμεν τὴν φύσιν τῶν ἀνθρώπων διὰ τὸ τὴν διάνοιαν αὐτῆς ἐπιμελῶς ἐγκεῖσθαι τοῖς πονηροῖς, καὶ εἰς τὴν θάλασσαν, λέγω δὲ τὴν ἅλμην τῆς ἁμαρτίας, ἑκουσίως κατασυρομένην, ὡς πρὸς τοῦτον τὸν κόσμον ἐκπεσὼν τοῦ παραδείσου ὁ προπάτωρ Ἀδὰμ κατεκυλίσθη, καὶ τὴν ἄστατον τῶν ὑλικῶν καὶ ἅλμην ἄλλως φέρουσάν τε καὶ φερομένην πλάνην τε καὶ σύγχυσιν ἐπιμελῶς περιέπουσαν· ἧς τοσοῦτόν ἐστι τὸ κέρδος τοῖς ἀντεχομένοις αὐτῆς ὅσον μόνον ποντισθῆναι καὶ ὑπὸ τοῦ κήτους καταποθῆναι καὶ περιχυθῆναι ὕδωρ ἕως ψυχῆς καὶ ὑπὸ τῆς ἐσχάτης ἀβύσσου κυκλωθῆναι καὶ δῦναι τὴν κεφαλὴν εἰς σχισμὰς ὀρέων καὶ κατελθεῖν εἰς τὴν γῆν, ἧς οἱ μοχλοὶ αὐτῆς κάτοχοι αἰώνιοι, ὡς πυθμένα δηλονότι τῆς ἐσχάτης ἀβύσσου τυγχάνουσαν, τὴν γῆν τὴν σκοτεινὴν ὄντως καὶ γνοφεράν, γῆν σκότους αἰωνίου, ἐν ᾗ οὐκ ἔστι φέγγος οὐδὲ ὁρᾶν ζωὴν βροτῶν, ὥς πού φησιν ὁ μέγας καὶ τοῖς μεγάλοις ὑπὲρ ἀληθείας ἄθλοις διηγωνισμένος Ἰώβ.","english":"virtue, when it is interpreted as \"wondrous beauty,\" and knowledge, when it is taken as \"watchfulness of joy,\" and wisdom, whenever it signifies the \"mighty\" joy, according to which man, being perfected, receives the ineffable joy, the mighty and truly sustaining joy of man's constitution according to God and divine, since wisdom is a tree of life to all who hold fast to it, according to what is written, \"and to those who lean upon it, as upon the Lord, it is sure.\" For we see the nature of men always fleeing Joppa, that is, the grace of the habit of virtue and knowledge and of the wisdom based on them, as Adam fled paradise through disobedience, because its mind is diligently set upon evil things, and being willingly dragged down into the sea—I mean the salt-water of sin—just as the forefather Adam, having fallen out of paradise into this world, was rolled down, and diligently cherishing the unstable and otherwise salt-bearing and borne-along error and confusion of material things; of which the gain to those who hold fast to it is only so much as to be sunk and swallowed by the sea-monster and to have water poured over him even to the soul and to be encircled by the uttermost abyss and to sink his head into the clefts of the mountains and to descend into the earth whose bars are eternal holders, as being clearly the bottom of the uttermost abyss—the earth that is truly dark and murky, a land of eternal darkness, in which there is no light nor to see the life of mortals, as somewhere says the great Job, who contended in great contests for the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":453,"ref":"p453","source":"Σημαίνει γοῦν τὸν Ἀδὰμ ὁ προφήτης, ἤτουν τὴν κοινὴν φύσιν τῶν ἀνθρώπων, ἐν ἑαυτῷ ταῦτα τυπῶν μυστικῶς, τὴν ὡς ἐξ Ἰόππης τῶν θείων ἐξολισθήσασαν ἀγαθῶν καὶ πρὸς τήνδε τοῦ βίου, καθάπερ θάλασσαν, τὴν ταλαιπωρίαν κατενεχθεῖσαν καὶ τῷ ἀστάτῳ καὶ πολυφλοίσβῳ πελάγει τῆς τῶν ὑλικῶν προσπαθείας καταποντισθεῖσαν(6) καὶ ὑπὸ τοῦ κήτους τοῦ νοητοῦ καὶ\n\nἀπλήστου θηρός, τοῦ διαβόλου, καταποθεῖσαν καὶ τὸ ὕδωρ πανταχόθεν τῶν ἐν κακίᾳ πειρασμῶν περιχυθὲν ( δεξαμένην ἕως ψυχῆς, ὡς περισχεθεῖσαν δηλαδὴ τοῖς πειρασμοῖς τὴν ζωὴν καὶ ὑπὸ τῆς ἐσχάτης ἀβύσσου κυκλωθῆναι, τουτέστιν ὑπὸ τῆς παντελοῦς ἀγνοίας καταδεθεῖσαν τὸν νοῦν καὶ περικλυσθῆναι τῷ πολλῷ βάρει τῆς κακίας τὸν λογισμόν, καὶ καταδῦσαν τὴν κεφαλὴν εἰς σχισμὰς ὀρέων, τουτέστι τὸν πρῶτον κατὰ τὴν πίστιν περὶ μονάδος λόγον(7), ὡς κεφαλὴν τοῦ παντὸς σώματος τῶν ἀρετῶν, ὡς εἴς τινας σχισμὰς ἀφεγγεῖς ὀρέων τὰς διανοίας τῶν πονηρῶν δυνάμεων κατακλεισθεῖσαν καὶ εἰς πολλὰς δόξας καὶ φαντασίας καταμερισθεῖσανσχισμὰς γὰρ ὀρέων τῶν ἐν τῷ βάθει που τῆς ἐσχάτης ἀβύσσου τῆς ἀγνοίας κειμένων τῆς πονηρίας πνευμάτων περὶ πλάνην ἐννοίας εἶπεν ὁ λόγος, καὶ κατελθοῦσαν εἰς τὴν γῆν(8), ἧς οἱ μοχλοὶ αὐτῆς κάτοχοι αἰώνιοι, τουτέστι πρὸς τὴν πάσης αἰσθήσεως θείας ἔρημον καὶ ζωτικῆς κινήσεως ἀρετῶν ἐστερημένην κατενεχθεῖσαν ἕξιν, τὴν μηδεμίαν παντελῶς ἔχουσαν αἴσθησιν ἀγαθότητος καὶ Θεοῦ κατ᾽ ἔννοιαν ἐφέσεως κίνησιν·","english":"The prophet signifies Adam, that is, the common nature of humanity, mystically prefiguring these things in himself: the nature that slipped away from the divine goods as from Joppa and was carried down to this misery of life, as though to a sea, and was sunk in the unstable and much-resounding deep of attachment to material things, and was swallowed by the noetic whale, the insatiable beast, the devil, and received the water of temptations in evil poured around it from every side—even to the soul—so that life was encompassed by temptations and encircled by the uttermost abyss, that is, the mind was bound by complete ignorance and the reason was flooded by the great weight of evil, and the head sank into the clefts of the mountains, that is, the first principle of faith concerning the Monad, which is the head of the whole body of the virtues, was shut up as into certain lightless clefts of the mountains—the thoughts of the evil powers—and was divided into many opinions and fantasies; for the word called the clefts of the mountains the notions concerning error of the spirits of wickedness that lie somewhere in the depth of the uttermost abyss of ignorance; and it went down to the earth whose bars are its eternal holders, that is, it was carried down to a state utterly destitute of all divine sense and deprived of the life-giving motion of the virtues, a state having no perception whatsoever of goodness and no motion of the soul toward God by way of longing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":454,"ref":"p454","source":"ἐφ᾽ ἧς βέβηκεν, καθάπερ ἄβυσσος(9), τῆς ἀγνοίας ὁ ζόφος καὶ τὸ ἀνείκαστον βάθος τῆς κακίας, καὶ τὰ ὄρη τῆς πλάνης ἐρρίζωται, τὰ πνευματικὰ λέγω τῆς πονηρίας· ὧν πρότερον ταῖς σχισμαῖς εἰσδῦσα γέγονεν ὕστερον βάσις διὰ τὴν κακίστην ἕξιν ἡ φύσις τῶν ἀνθρώπων, ὡς δεκτικὴ τῆς αὐτῶν πλάνης καὶ πονηρίας· τὴν ἔχουσαν, καθάπερ αἰωνίους μοχλούς(10), τὰς ἐνδιαθέτους προσπαθείας τῶν ὑλικῶν, τὰς οὐκ ἐώσας τὴν διάνοιαν, τοῦ σκότους τῆς ἀγνοίας ἀπαλλαγεῖσαν, τὸ φῶς ἰδεῖν τῆς ἀληθοῦς ἐπιγνώσεως· ἥντινα τυχὸν ἕξιν, ὡς μικρῷ πρόσθεν ἔφην, ὁ μέγας Ἰὼβ αἰνιττόμενος ἔφη· «γῆν σκοτεινὴν καὶ γνοφεράν», γῆν σκότους αἰωνίου· σκοτεινὴν μέν, ὡς πάσης ἀληθοῦς ἔρημον γνώσεώς τε καὶ θεωρίας, γνοφερὰν δέ, ὡς πάσης ἀρετῆς ἐστερημένην καὶ πράξεως· ἐν ᾗ, φησίν, «οὐκ ἔστι φέγγος», δηλαδὴ γνώσεως καὶ ἀληθείας(11), «οὐδὲ ὁρᾶν ζωὴν βροτῶν», τὴν λογικοῖς δηλονότι πρέπουσαν ἀγωγήν.\n\n( Ἐν τούτοις μὲν γίνεται τυχόν, ὁπηνίκα τὰ πάθη τυπῶν ἐν ἑαυτῷ τῆς ἀνθρωπότητος ὁ προφήτης, εἰς ἅπερ ἐλεεινῶς ἑαυτὴν κατεσκέδασεν, τὰ τῆς κοινῆς οἰκειούμενος φύσεως, καὶ ἐφαρμόζεται δεόντως αὐτῷ, τυποῦντι τὸν Ἀδάμ, τῆς προσηγορίας ὁ νοῦς, ‘φυγὴ κάλλους’ ἑρμηνευόμενος.","english":"on which he has walked, as it were an abyss, the darkness of ignorance and the incomparable depth of evil, and the mountains of error have taken root—I mean the spiritual mountains of wickedness; into whose clefts human nature first crept and afterward became a base because of its most evil disposition, as being receptive of their error and wickedness; the nature that has, as it were eternal bars, the inward attachments to material things, which do not allow the mind, once it has been freed from the darkness of ignorance, to see the light of true knowledge; this disposition, whatever it may be, as I said a little before, the great Job hinted at when he said: \"a land dark and gloomy,\" a land of eternal darkness; dark, indeed, as being destitute of all true knowledge and contemplation, and gloomy as being deprived of every virtue and action; in which, he says, \"there is no light,\" that is, of knowledge and truth, \"nor can one see the life of mortals,\" clearly the conduct befitting rational beings.\n\n(These things happen in him, perhaps, whenever the prophet, imprinting in himself the passions of humanity, into which it wretchedly cast itself, appropriates the things of the common nature, and the meaning of the name is fittingly applied to him who prefigures Adam, being interpreted \"flight of beauty.\")","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":455,"ref":"p455","source":"Ἡνίκα δὲ τὸν δι᾽ ἡμᾶς ἐν τοῖς ἡμῶν καθ᾽ ἡμᾶς διὰ σαρκὸς νοερῶς ἐψυχωμένης χωρὶς μόνης ἁμαρτίας γενόμενον Θεὸν προδιατυποῖ καὶ τὸ τῆς οἰκονομίας καὶ τῶν κατ᾽ αὐτὴν παθημάτων προδιαγράφει μυστήριον, τὴν μὲν ἀπ᾽ οὐρανῶν εἰς τὸν κόσμον τοῦτον σημαίνει κάθοδον διὰ τῆς ἐξ Ἰόππης εἰς τὴν θάλασσαν μεταβάσεως(12), τὸ δὲ τοῦ θανάτου καὶ τῆς ταφῆς καὶ τῆς ἀναστάσεως μυστήριον ὑπὸ τοῦ κήτους δηλοῖ καταπινόμενος καὶ μετὰ τρεῖς ἡμέρας καὶ τρεῖς νύκτας ἀπαθὴς ἐκδιδόμενος, καὶ διὰ τοῦτο προσφόρως κατὰ τὴν τῆς κλήσεως δύναμιν ‘ἀνάπαυσις’ καὶ ‘ἴασις Θεοῦ’ καὶ ‘Θεοῦ χάρις αὐτοῖς,’ τυχὸν δὲ καὶ ‘πόνος Θεοῦ’ διὰ τὸ πάθος τὸ ἑκούσιον, καλῶς ὀνομαζόμενος. Τὴν γὰρ ἀληθινὴν τῶν ἐν ὀδύναις κεκοπωμένων ἀνάπαυσιν(13) καὶ τὴν ἴασιν τῶν συντετριμμένων καὶ τὴν χάριν τῆς τῶν ἁμαρτημάτων ἀφέσεως Χριστὸν Ἰησοῦν τὸν ἀληθινὸν Θεὸν ὁ προφήτης διὰ τῶν οἰκείων δραμάτων μυστικῶς προδιέγραψεν.","english":"But when he prefigures beforehand the God who for our sake became in our own [nature], through flesh endowed with a rational soul, without sin alone, and traces beforehand the mystery of the economy and of the sufferings that pertain to it, he signifies the descent from the heavens into this world by the passage from Joppa into the sea; and he reveals the mystery of death and burial and resurrection by being swallowed by the sea monster and being given up unharmed after three days and three nights; and for this reason, fittingly, in accordance with the power of his calling, he is well named \"rest\" and \"healing of God\" and \"grace of God to them,\" and perhaps also \"labor of God\" because of his voluntary passion. For the true rest of those who have grown weary in pains and the healing of the broken and the grace of the forgiveness of sins—Christ Jesus, the true God—the prophet mystically traced beforehand through his own deeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":456,"ref":"p456","source":"Αὐτὸς γὰρ ὁ Κύριος ἡμῶν καὶ Θεός, γενόμενος ἄνθρωπος καὶ τῷ πελάγει τοῦ βίου τοῦ καθ᾽ ἡμᾶς ἐνδημήσας, ὡς ἀπ᾽ οὐρανοῦ τῆς Ἰόππης, ἑρμηνευομένης ‘κατασκοπὴ χαρᾶς,’ εἰς τὴν θάλασσαν τοῦδε τοῦ βίου, κατὰ τὸ γεγραμμένον «ὃς ἀντὶ τῆς προκειμένης αὐτῷ χαρᾶς ὑπέμεινε σταυρόν, αἰσχύνης καταφρονήσας», καὶ εἰς τὴν καρδίαν τῆς γῆς, ἔνθα διὰ τοῦ θανάτου καταπιὼν ἡμᾶς εἶχεν ὁ πονηρὸς καθειργμένους, καταβὰς ἑκουσίως, καί, διὰ τῆς ἀναστάσεως ἀνασπάσας, πρὸς οὐρανὸν ὅλην τὴν κεκρατημένην φύσιν ἀναγαγών, ἀνάπαυσις ἡμῶν κατ᾽ ἀλήθειαν ὑπάρχει καὶ ἴασις καὶ χάρις(14), ἀνάπαυσις μέν, ὡς τὸν νόμον τῆς ἐν σαρκὶ ( διὰ τὴν πρόσκαιρον ζωὴν περιστατικῆς λύων δουλείας, ἴασις δέ, ὡς τὸ σύντριμμα\n\nτοῦ θανάτου καὶ τῆς φθορᾶς διὰ τῆς ἀναστάσεως ἐξιασάμενος, χάρις δέ, ὡς τῆς ἐν Πνεύματι τῷ Θεῷ καὶ Πατρὶ διὰ πίστεως υἱοθεσίας καὶ τῆς ἐπαξίως ἑκάστου κατὰ τὴν θέωσιν χάριτος διανομεύς. Ἔδει γάρ, ἔδει κατ᾽ ἀλήθειαν εἰς ἐκείνην γενέσθαι τὴν γῆν τὸ φῶς καὶ τὴν δύναμιν τοῦ Θεοῦ καὶ Πατρός, ἐν ᾗ τὸ σκότος ὑπῆρχε καὶ οἱ μοχλοὶ οἱ αἰώνιοι, ἵνα, τὸ σκότος λύσας τῆς ἀγνοίας, οἷα δὴ φῶς πατρικὸν ὑπάρχων, καὶ τοὺς μοχλοὺς τῆς κακίας συντρίψας ὡς ἐνυπόστατος Θεοῦ δύναμις, τὴν τούτοις δεινῶς ὑπὸ τοῦ πονηροῦ κατησφαλισμένην ἐλευθερώσειε φύσιν, δωρούμενος αὐτῇ φῶς ἀληθοῦς γνώσεως ἄσβεστον καὶ δύναμιν ἀρετῶν ἀκαθαίρετον.","english":"For our Lord and God himself, having become man and dwelt in the sea of our life here, as from the heaven of Joppa—which is interpreted “watchtower of joy”—into the sea of this present life, according to what is written, “who, for the joy set before him, endured the cross, despising the shame,” and into the heart of the earth, where the evil one held us confined, having swallowed us down through death, he descended willingly, and by his resurrection drawing us up and leading the whole captive nature back up to heaven, is truly our rest and healing and grace—rest, as loosing the law of bondage in the flesh (because of the temporary life), healing, as having healed the fracture of death and corruption through the resurrection, and grace, as the distributor of adoption as sons in the Spirit to God the Father through faith, and of the grace of deification worthily to each. For it was necessary, truly necessary, that the light and the power of God the Father come into that earth in which the darkness and the eternal bars were, so that, loosing the darkness of ignorance, as being the Father’s light, and shattering the bars of wickedness as the subsistent power of God, he might set free the nature terribly secured by these things by the evil one, granting it the unquenchable light of true knowledge and the indestructible power of the virtues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":457,"ref":"p457","source":"Ὁπηνίκα δὲ τὴν προφητικὴν χάριν, ὡς ἔκ τινος Ἰόππης(15), τῆς τέως ἐνδόξου νομιζομένης σωματικῆς τοῦ νόμου λατρείας εὐαγγελικῶς εἰς τὰ ἔθνη μεταβαίνουσαν καὶ τὸν ἰουδαϊκὸν λαὸν διὰ τὴν αὐτῶν ἀπιστίαν τῆς κατ᾽ αὐτὴν χαρᾶς ἔρημον καταλιμπάνουσαν καὶ διὰ πολλῶν θλίψεων κινδύνων τε καὶ περιστάσεων καὶ πόνων καὶ διωγμῶν καὶ θανάτων τὴν τῶν ἐθνῶν, καθάπερ Νινευή, πρὸς τὸν Θεὸν ἐπιστρέφουσαν Ἐκκλησίαν ἐν ἑαυτῷ τυποῖ μυστικῶς ὁ προφήτης, τὴν Ἰόππην ἀφίησιν, τῆς κατὰ νόμον δηλαδὴ λατρείας ἀφισταμένην τὴν χάριν σημαίνων τῆς προφητείας καὶ ἐν τῇ θαλάσσῃ γινομένην τῶν ἀκουσίων περιστάσεων καὶ ἐν τῷ κλύδωνι τῶν ἐν τοῖς διωγμοῖς ἐπαναστάσεων καὶ τῶν ἐπ᾽ αὐταῖς ἀγώνων καὶ πόνων καὶ κινδύνων καὶ ὑπὸ τοῦ κήτους τοῦ θανάτου καταπινομένην μέν, οὐδαμῶς δὲ παντελῶς διαφθειρομένην. Οὐ γὰρ ἴσχυσεν τὸν δρόμον τῆς εὐαγγελικῶς τοῖς ἔθνεσι καταγγελθείσης κωλῦσαι χάριτος τῶν ὄντων οὐδέν, οὐ θλίψις οὐ στενοχωρία οὐ διωγμὸς οὐ λιμὸς οὐ κίνδυνος οὐ μάχαιρα· τοὐναντίον μὲν οὖν, διὰ τούτων ἡ χάρις ἐβεβαιώθη, πάντων τῶν ἐπαναστάντων κρατήσασα καὶ ἐν τῷ πάσχειν πλέον τοὺς δρῶντας νικήσασα, καὶ τὴν φύσιν πλανωμένην ἐπέστρεψεν ἐπὶ Θεὸν ζῶντα καὶ ἀληθινόν, ( ὥσπερ Ἰωνᾶς τὴν Νινευή. Κἂν ἐδόκει διὰ τῆς ἐπηρείας τῶν διωγμῶν καλύπτειν τὴν χάριν ὁ πονηρός, ὡς τὸν προφήτην τὸ κῆτος, ἀλλ᾽ εἰς τέλος κατέχειν οὐκ ἠδυνήθη, τῆς ἐνεργούσης τὴν χάριν δυνάμεως ἀλλοιῶσαι τὴν ἰσχὺν οὐ δυνάμενος.","english":"But when the prophetic grace, as from a certain Joppa—that is, from the bodily worship of the law formerly considered glorious—passing over in gospel fashion to the Gentiles and leaving the Jewish people desolate of the joy that is according to it because of their unbelief, and through many afflictions and dangers and straits and toils and persecutions and deaths turning the Church of the Gentiles, like Nineveh, back to God—the prophet mystically prefigures this in himself, and leaves Joppa, signifying that the grace of prophecy departs from the worship according to the law and comes into the sea of involuntary circumstances and into the surge of the uprisings in persecutions and of the struggles and toils and dangers that follow them, and is swallowed by the sea monster of death, yet in no way wholly destroyed. For nothing that exists could hinder the course of the grace proclaimed in gospel fashion to the Gentiles—neither affliction nor distress nor persecution nor famine nor danger nor sword; on the contrary, through these the grace was confirmed, prevailing over all who rose up against it and conquering its attackers more in suffering than they, and it turned the wandering nature back to the living and true God, as Jonah turned Nineveh. And even if the evil one seemed, through the malice of persecutions, to cover over the grace as the sea monster covered the prophet, yet he could not hold it to the end, being unable to alter the strength of the power that works the grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":458,"ref":"p458","source":"Ὅθεν καὶ λαμπροτέραν μᾶλλον ἐποίει μετὰ τὴν πεῖραν τῶν ἐναντίων τὴν χάριν ἐν τοῖς αὐτῆς φοιτηταῖς διαφαίνεσθαι τοσοῦτον, ὅσον αὐτὸς ταῖς προσβολαῖς τὴν οἰκείαν ὑπεφθείρετο δύναμιν(16), ὁρῶν ἑαυτῷ παντάπασι τὴν χάριν οὐ μόνον ἀνάλωτον, ἀλλὰ καὶ τὴν φυσικὴν τῶν καταγγελλόντων αὐτὴν τοῖς ἔθνεσιν ἁγίων ἀσθένειαν ἰσχὺν τῆς αὐτοῦ καθαιρετικὴν δυναστείας γινομένην καὶ παντὸς ὕψους ἐπαιρομένου κατὰ τῆς γνώσεως τοῦ Θεοῦ παντελῶς ἀφανιστικὴν καὶ τῷ δοκεῖν σωματικῶς ἁλῶναι ταῖς ἐπηρείαις μᾶλλον πνευματικῶς δυναμουμένην. Ὅπερ ἐκ τοῦ παθεῖν τῇ πείρᾳ μαθὼν ὁ ἐν καινότητι πνεύματος, ἀλλ᾽ οὐ παλαιότητι γράμματος, τῆς ἐν Χριστῷ πρὸς τὰ ἔθνη διάκονος προφητικῆς γενόμενος χάριτος Παῦλος, ἡ μεγάλη σάλπιγξ τῆς ἀληθείας, «ἔχομέν» φησιν «τὸν θησαυρὸν τοῦτον ἐν ὀστρακίνοις σκεύεσιν», θησαυρὸν λέγων τὸν λόγον τῆς χάριτος, ὀστράκινον δὲ σκεῦος τὸ σῶμα τοῦτο τὸ παθητὸν ἢ τὴν ἐν τῷ λόγῳ τῷ κατὰ προφορὰν νομιζομένην ἰδιωτείαν, τὴν πᾶσαν τοῦ κόσμου τὴν σοφίαν νικήσασαν, ἢ χωρήσασαν, καθ᾽ ὅσον ἐστὶν ἐφικτόν, τὴν ἀχώρητον τῷ κόσμῳ παντάπασι τοῦ Θεοῦ σοφίαν, καὶ τοῦ κατ᾽ αὐτὴν φωτὸς τῆς ἀληθοῦς ἐπιγνώσεως τὴν οἰκουμένην ὅλην πληρώσασαν, «ἵνα ἡ ὑπερβολὴ τῆς δυνάμεως, φησίν, ᾖ τοῦ Θεοῦ καὶ μὴ ἐξ ἡμῶν· ἐν παντὶ θλιβόμενοι ἀλλ᾽ οὐ στενοχωρούμενοι, ἀπορούμενοι ἀλλ᾽ οὐκ ἐξαπορούμενοι, διωκόμενοι ἀλλ᾽ οὐκ ἐγκαταλειπόμενοι, καταβαλλόμενοι ἀλλ᾽ οὐκ ἀπολλύμενοι, πάντοτε τὴν νέκρωσιν τοῦ Ἰησοῦ ἐν τῷ σώματι περιφέροντες, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ ἐν τῷ σώματι ἡμῶν φανερωθῇ·","english":"Hence he also made the grace shine forth more brightly in his disciples after the trial from the adversaries, to the very extent that he himself, by the assaults, was being consumed in his own strength, seeing that grace was altogether invincible to him, and that even the natural weakness of the saints who proclaimed it to the nations became a power destructive of his own dominion and utterly annihilating every height raised up against the knowledge of God, and that what seemed to be bodily capture by the assaults was rather being made strong spiritually. Having learned this by experience from suffering, Paul—who became in newness of spirit, not in oldness of letter, the prophetic grace in Christ unto the nations, the great trumpet of truth—says, \"We have this treasure in earthen vessels,\" calling the word of grace a treasure, and an earthen vessel this passible body, or the plainness of speech in the word according to utterance that is reckoned as such, which conquered all the wisdom of the world, or contained, as far as is attainable, the wisdom of God that is altogether uncontainable by the world, and filled the whole inhabited world with the light of true knowledge that is according to it, \"so that the exceeding greatness of the power,\" he says, \"may be of God and not from us; in everything afflicted but not straitened, perplexed but not utterly at a loss, persecuted but not forsaken, cast down but not destroyed, always carrying about the dying of Jesus in the body, so that the life of Jesus may also be made manifest in our body.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":459,"ref":"p459","source":"ἀεὶ γὰρ ἡμεῖς οἱ ζῶντες εἰς θάνατον παραδιδόμεθα διὰ Ἰησοῦν, ἵνα καὶ ἡ ζωὴ τοῦ Ἰησοῦ φανερωθῇ ( ἐν τῇ θνητῇ σαρκὶ ἡμῶν· ὥστε ὁ θάνατος ἐν ἡμῖν ἐνεργεῖται, ἡ δὲ ζωὴ ἐν ὑμῖν». Ὑπὲρ\n\nἀληθείας γὰρ τὸν ἐν τοῖς παθήμασι καθ᾽ ἑκούσιον γνώμην ἀνευθύνως ὑπομένοντες θάνατον(17) οἱ τοῦ Λόγου τῆς χάριτος γενόμενοι κήρυκες τὴν ἐν Πνεύματι κατ᾽ ἐπίγνωσιν ἀληθείας ζωὴν ἐνήργουν τοῖς ἔθνεσι· ὅπερ δὴ καὶ ὁ ταύτην τὴν χάριν προδιατυπώσας ἐν ἑαυτῷ μυστικῶς πέπονθεν Ἰωνᾶς, τοὺς τοσούτους αὐτὸς ἀνατλὰς κινδύνους, ἵνα πρὸς τὸν Θεὸν ἐκ πλάνης ἐπιστρέψῃ τοὺς Νινευΐτας, καὶ διὰ τοῦτο κατὰ τὴν ἐνοῦσαν τῷ ὀνόματι δύναμιν ‘Θεοῦ δόμα’ καὶ ‘Θεοῦ πόνος’ καλῶς ἑρμηνευόμενος. Δόμα γὰρ Θεοῦ, καὶ δῶρον ὡς ἀληθῶς προσφιλὲς καὶ φιλάνθρωπον, καὶ θεῖος πόνος καὶ ἐπαινούμενος ἡ πρὸς τὰ ἔθνη χάρις τῆς προφητείας ἐστίν· δόμα μέν, ὡς φῶς δωρουμένη γνώσεως ἀληθοῦς καὶ ζωῆς ἀφθαρσίαν παρεχομένη τοῖς ὑποδεχομένοις αὐτήν, Θεοῦ δὲ πόνος, ὡς πείθουσα τοῖς ὑπὲρ ἀληθείας ἐγκαλλωπίζεσθαι πόνοις τοὺς αὐτῆς διακόνους καὶ πλέον ἐμπλατύνεσθαι διδάσκουσα τοῖς παθήμασιν ἢ ταῖς ἀνέσεσι οἱ τῆς ἐν σαρκὶ ζωῆς ἄγαν φροντίζοντες, ὑπόθεσιν αὐτοῖς ὑπερβαλλούσης κατὰ πνεῦμα δυνάμεως(18) ποιουμένη τὴν κατὰ φύσιν τῆς σαρκὸς περὶ τὸ πάσχειν ἀσθένειαν.","english":"For we who live are always being delivered to death for Jesus’ sake, so that the life of Jesus may also be revealed in our mortal flesh; so then death is at work in us, but life in you. For\n\nthose who became heralds of the Word of grace, enduring death blamelessly in sufferings by their voluntary choice for the sake of truth, were at work bringing to the nations the life in the Spirit through the knowledge of truth; and this is exactly what Jonah also mystically suffered beforehand in himself, he who prefigured this grace, having himself endured so many dangers, so that he might turn the Ninevites from their error to God, and for this reason, according to the power inherent in the name, being rightly interpreted as “gift of God” and “labor of God.” For the grace of prophecy directed toward the nations is a gift of God, and truly a gift both dear and loving to mankind, and a divine labor and one worthy of praise: a gift, in that it bestows the light of true knowledge and provides incorruption of life to those who receive it; and a labor of God, in that it persuades its servants to take pride in labors for the sake of truth and teaches them to be widened more by sufferings than by comforts—those who are exceedingly anxious about the life in the flesh—making for them the natural weakness of the flesh in regard to suffering an occasion of surpassing power according to the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":460,"ref":"p460","source":"Ὁ γὰρ λόγος τῆς χάριτος διὰ πολλῶν πειρασμῶν πρὸς τὴν τῶν ἀνθρώπων φύσιν, ἤγουν τὴν τῶν ἐθνῶν Ἐκκλησίαν, ὥσπερ Ἰωνᾶς διὰ πολλῶν θλίψεων πρὸς Νινευὴ διαβὰς τὴν πόλιν τὴν μεγάλην, ἔπεισε τὸν βασιλεύοντα νόμον τῆς φύσεως ἐξαναστῆναι τοῦ θρόνου(19), τῆς προτέρας περὶ τὸ κακὸν δηλαδὴ κατὰ τὴν αἴσθησιν ἕξεως, καὶ περιελέσθαι τὴν στολὴν αὐτοῦ, τὸν ἐπὶ τοῖς ἤθεσι λέγω τῆς κοσμικῆς δόξης ἀποθέσθαι ( τῦφον, καὶ περιβαλέσθαι σακκόν, τὸ πένθος δηλαδὴ καὶ τὴν δυσχερῆ καὶ τραχεῖαν τῆς κακοπαθείας καὶ βίῳ τῷ κατὰ Θεὸν πρέπουσαν ἀγωγήν, καὶ καθίσαι ἐπὶ σποδοῦ· σποδός ἐστιν ἡ πτωχεία τοῦ πνεύματος, ἐφ᾽ ἧς καθέζεται πᾶς εὐσεβῶς ζῆν διδασκόμενος καὶ τὴν μάστιγα τῆς συνειδήσεως ἔχων ἐπὶ τοῖς πλημμεληθεῖσιν αὐτὸν καταικίζουσαν. Καὶ οὐ μόνον τὸν βασιλέα πείθει πιστεῦσαι τῷ Θεῷ κηρυττόμενος ὁ Λόγος τῆς χάριτος, ἀλλὰ καὶ τοὺς ἄνδρας, τοὺς συμπληροῦντας δηλαδὴ τὴν φύσιν ἀνθρώπους, ἕνα πληροφορῶν ὁμολογεῖν εἶναι Θεὸν τὸν πάντων ποιητὴν καὶ κριτὴν καὶ κηρύξαι πιστῶς, παρασκευάζων τὴν τελείαν δηλαδὴ τῶν προτέρων ἀποχὴν πονηρῶν ἐπιτηδευμάτων, καὶ ἐνδύσασθαι σάκκους ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν, τὴν νεκρωτικὴν δηλαδὴ τῶν παθῶν κακοπάθειαν προθύμως μετελθεῖν· μικροὺς δὲ καὶ μεγάλους ἐνταῦθα κατὰ τὸν τῆς ἀναγωγῆς λόγον ὑπονοῶ κεκλῆσθαι τοὺς ἐν ἥττονι κακίᾳ καὶ μείζονι φωραθέντας ὑπὸ τοῦ λόγου.","english":"For the word of grace, passing through many trials to the nature of men—that is, to the Church of the Gentiles—just as Jonah passed through many afflictions to Nineveh, the great city, persuaded the ruling law of nature to rise from its throne, that is, from its former disposition toward evil according to sense, and to take off its robe—I mean to put away the conceit of worldly glory in its manners—and to clothe itself in sackcloth, that is, mourning and the harsh and rough conduct of hardship, which is fitting for a life according to God, and to sit upon ashes. Ashes are the poverty of the spirit, upon which sits everyone who is taught to live piously and who has the scourge of conscience lashing him for the sins he has committed. And the Word of grace, being preached, persuades not only the king to believe in God, but also the men—that is, those who make up the nature of men—convincing them to confess with one voice that God is the Maker and Judge of all things, and to proclaim it faithfully, preparing them for the perfect abstention from their former evil practices, and to clothe themselves in sackcloth, from the least to the greatest of them, that is, to pursue eagerly the mortifying hardship of the passions. By “small and great” here, according to the principle of spiritual interpretation, I understand those who are caught by the word in lesser and greater vice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":461,"ref":"p461","source":"«Καὶ ἐπίστευσαν οἱ ἄνδρες Νινευή», φησίν, «τῷ Θεῷ καὶ ἐκήρυξαν νηστείαν καὶ ἐνεδύσαντο σάκκους ἀπὸ μικροῦ καὶ ἕως μεγάλου αὐτῶν. Καὶ ἤγγισεν ὁ λόγος πρὸς τὸν βασιλέα τῆς Νινευή, καὶ ἐξανέστη ἀπὸ τοῦ θρόνου αὐτοῦ καὶ περιείλετο τὴν στολὴν αὐτοῦ ἀφ᾽ ἑαυτοῦ καὶ περιεβάλετο σάκκον καὶ ἐκάθισεν ἐπὶ σποδοῦ. Καὶ ἐκηρύχθη καὶ ἐρρέθη τῇ Νινευῇ παρὰ τοῦ βασιλέως καὶ παρὰ τῶν μεγιστάνων αὐτοῦ λεγόντων· οἱ ἄνθρωποι καὶ τὰ κτήνη καὶ οἱ βόες καὶ τὰ πρόβατα μὴ γευέσθωσαν μηδὲν μηδὲ νεμέσθωσαν, καὶ ὕδωρ μὴ πιέτωσαν». Βασιλεύς ἐστιν τῆς φύσεως, ὡς ἔφην, ὁ νόμος τῆς φύσεως· ἄρχοντες δὲ τούτου τυγχάνουσι τό τε λογικὸν καὶ θυμικὸν καὶ ἐπιθυμητικόν· ἄνδρες δὲ τυγχάνουσι ταύτης τῆς πόλεως(20), τουτέστι τῆς φύσεως, κατὰ μίαν ἐπιβολήν, οἱ περὶ τὸν λόγον πταίοντες καὶ περὶ Θεοῦ καὶ τῶν θείων ἐσφαλμένην τὴν γνῶσιν κατέχοντες, κτήνη δὲ οἱ κατὰ τὴν ἐπιθυμίαν διαμαρτάνοντες καὶ διὰ τῶν σωματικῶν παθημάτων ἀχθοφοροῦντες τὴν ἡδονήν, βόες δὲ οἱ πᾶσαν τοῦ θυμοῦ τὴν κίνησιν πρὸς τὴν τῶν γηΐνων καταβάλλοντες ( κτῆσιν· φασὶ γὰρ τὸ αἷμα τοῦ βοὸς πινόμενον θάνατον ἐπάγειν παραυτίκα τῷ πίνοντι· θυμοῦ δὲ προδήλως σύμβολον ὑπάρχει τὸ αἶμα. Πρόβατα δέ φασιν εἶναι, ψεκτὰ δηλαδή, τοὺς ἀνοήτως κατὰ μόνην τὴν αἴσθησιν πρὸς πάθος νεμομένους, ὡς πόαν, τὴν τῶν ὁρατῶν θεωρίαν.","english":"And the men of Nineveh believed in God,” it says, “and they proclaimed a fast and put on sackcloth, from the least of them even to the greatest of them. And the word came near to the king of Nineveh, and he rose up from his throne and took off his robe from himself and put on sackcloth and sat upon ashes. And it was proclaimed and spoken to Nineveh by the king and by his nobles, saying: Let the men and the cattle and the oxen and the sheep taste nothing, nor feed, and let them not drink water.” The king of nature, as I said, is the law of nature; and its rulers are the rational, the irascible, and the appetitive; and the men of this city—that is, of nature—are, in a single conception, those who stumble in reason and hold a mistaken knowledge concerning God and divine things; and the cattle are those who err in accordance with appetite and, through bodily passions, bear the burden of pleasure; and the oxen are those who cast down every motion of anger toward the acquisition of earthly things (for they say that the blood of the ox, when drunk, brings death immediately to the one who drinks it; and blood is plainly a symbol of anger). And they say that the sheep—that is, the blameworthy ones—are those who, foolishly and by sense alone, graze toward passion, as on grass, the contemplation of visible things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":462,"ref":"p462","source":"Ψεκτῶς γὰρ κεῖσθαι πάντα ταῦτα κατὰ τοῦτον τῆς Γραφῆς τὸν τόπον ὑπονοοῦμεν, ἕως ὁ λόγος λαβὼν πρὸς τὸ κρεῖττον αὐτὰ μεταβάλοι. Ὅθεν τούτοις ἐπάγει φάσκων ὁ λόγος μὴ γευέσθωσαν μηδὲ νεμέσθωσαν, καὶ ὕδωρ μὴ πιέτωσαν, κωλύων δηλαδὴ τὰς προτέρας ἐφ᾽ ἑκάστῳ τῶν εἰρημένων συστατικὰς τῶν παθῶν αἰτίας· μεθ᾽ ἃς ἀναιρουμένας τὴν πρὸς τὸ κρεῖττον μεταβολὴν τῶν ποτε τοῖς κακοῖς ἐπιτηδεύμασιν ἐνισχημένων ἐπιδεικνύμενος ἐπιφέρει· «καὶ περιεβάλοντο σάκκους οἱ ἄνθρωποι καὶ τὰ κτήνη, καὶ ἀνεβόησαν πρὸς Κύριον τὸν Θεὸν ἐκτενῶς· καὶ ἀπέστρεψαν ἕκαστος ἐκ τῆς ὁδοῦ αὐτοῦ τῆς πονηρᾶς καὶ ἀπὸ τῆς ἀδικίας τῆς ἐν χερσὶν αὐτῶν». Ἀνθρώπους, ὡς ἔφην, λέγεσθαι νοήσωμεν τοὺς ἐνεχομένους κατὰ τὴν ἐσφαλμένην τοῦ λόγου κρίσιν ὑπὸ τῶν ψυχικῶν παθημάτων, κτήνη δὲ τοὺς καθ᾽ ἡδονὴν κατὰ τὴν τοῦ θυμοῦ καὶ τῆς ἐπιθυμίας παράχρησιν τοῖς σωματικοῖς προσηλωμένους παθήμασιν, πάντας, καθάπερ σάκκους, περιβαλλομένους τὴν νέκρωσιν τῶν ἐπὶ γῆς μελῶν, ἤτουν παντὸς τοῦ χοϊκοῦ νόμου τε καὶ φρονήματος, καὶ ἀναβοῶντας ἐκτενῶς, τουτέστι μεγάλῃ τῇ φωνῇ, ἤγουν τῇ κατὰ τῆς ἀνομίας παρρησίᾳ, ἐξαγορεύοντας τῶν προτέρων ἁμαρτημάτων τὴν ἄδειαν, καὶ ἀφισταμένους, ὡς ὁδοῦ τινος, τοῦ κατὰ συνήθειαν δρόμου καὶ τῆς, ὡς ἐν χερσίν, ταῖς πράξεσιν ἐνεργουμένης ἀδικίας.","english":"For we surmise that all these things stand in a blameworthy sense in this passage of Scripture, until the word, taking them up, should change them for the better. Hence the word adds to these things, saying, \"Let them not taste nor feed, and let them not drink water,\" evidently forbidding the former causes that established the passions in each of the things said; and when these are done away, showing the change for the better of those once entangled in evil practices, it adds: \"And the men and the cattle put on sackcloth, and they cried out earnestly to the Lord God; and each turned back from his evil way and from the injustice that was in their hands.\" Let us understand, as I said, that \"men\" are those who, according to the erroneous judgment of the word, are held fast by the passions of the soul, and \"cattle\" are those who, for pleasure, through the misuse of anger and desire, are fastened to bodily passions—all of them, as it were, putting on sackcloth, the mortification of the members upon the earth, that is, of the whole earthly law and mind, and crying out earnestly, that is, with a great voice, namely with boldness against lawlessness, confessing the license of their former sins, and departing, as from a road, from the course according to habit and from the injustice that is wrought, as it were in their hands, in their deeds.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":463,"ref":"p463","source":"Οὕτω μὲν οὖν εἰς τὴν κοινὴν φύσιν, ἤτουν τὴν τῶν ἐθνῶν Ἐκκλησίαν, ἡ Νινευὴ νοουμένη διαπαντὸς δείκνυσιν ἐν αὐτῇ κηρύττοντα τὸν Ἰωνᾶν, τουτέστι τὸν λόγον τῆς προφητικῆς χάριτος καὶ καθ᾽ ἑκάστην ἡμέραν πρὸς τὸν Θεὸν ἐπιστρέφοντα τοὺς πεπλανημένους. Εἰ δὲ πρὸς τὴν τοῦ καθ᾽ ἕκαστον θεωρίαν τὴν Νινευὴ νοοῦμεν(21), τὴν ἑκάστου ψυχὴν εἶναί φαμεν τὴν πόλιν ( τὴν μεγάλην, πρὸς ἣν ἀποστέλλεται παρανομοῦσαν ὁ τοῦ Θεοῦ Λόγος, κηρύξων μετάνοιαν πρὸς ζωήν·","english":"Thus, then, when Nineveh is understood as the common nature—that is, the Church of the Gentiles—it continually shows Jonah preaching in it, that is, the word of prophetic grace, and each day turning the erring back to God. But if we understand Nineveh in relation to the contemplation of each individual, we say that the city—the great city—is the soul of each person, to which the Word of God is sent when it is transgressing the law, to proclaim repentance unto life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":464,"ref":"p464","source":"ταύτης δὲ βασιλέα νοοῦμεν τὸν νοῦν, ἄρχοντας δὲ τὰς ἐμφύτους δυνάμεις, ἀνθρώπους δὲ τοὺς ἐμπαθεῖς λογισμούς, κτήνη δὲ τὰ περὶ τὸ σῶμα κατ᾽ ἐπιθυμίαν κινήματα, βόας δὲ τὰς κατὰ τὸν θυμὸν περὶ τὰ ὑλικὰ πλεονεκτικὰς κινήσεις, πρόβατα δὲ τὰ κατὰ τὴν αἴσθησιν χωρὶς διανοίας ἀντιληπτικὰ τῶν αἰσθητῶν κινήματα, καὶ τὸν μὲν βασιλέα νοῦν, ὡς ἀπὸ θρόνου τινός, τῆς κατὰ τὴν προτέραν ἄγνοιαν ἐξανιστάμενον ἕξεως καί, ὥσπερ στολήν, τὴν ψευδῆ περὶ τῶν ὄντων δόξαν ἀποτιθέμενον καί, ὡς σάκκον, περιβαλλόμενον τὸν ἐπὶ τοῖς κακῶς φρονηθεῖσι μετάμελον καὶ ἐπὶ σποδοῦ καθήμενον τῆς κατὰ τὴν πτωχείαν τοῦ πνεύματος ἕξεως καὶ προστάσσοντα τοῖς ἀνθρώποις καὶ τοῖς κτήνεσι καὶ τοῖς βουσὶ καὶ τοῖς προβάτοις νηστεύειν τῆς τε κατὰ κακίαν βρώσεως καὶ τῆς κατὰ τὴν ἄγνοιαν πόσεως, τουτέστι πράξεως κακῶν ἀποσχέσθαι καὶ τῆς κατ᾽ αἴσθησιν πεπλανημένης θεωρίας, καὶ περιβαλέσθαι σάκκους, τουτέστι τὴν νεκρωτικὴν μὲν τῶν παρὰ φύσιν παθῶν περιποιητικὴν δὲ τῶν κατὰ φύσιν ἀρετῶν τε καὶ γνώσεων ἕξιν, καὶ ἀναβοῆσαι πρὸς τὸν Θεὸν ἐκτενῶς, ἐξαγορεῦσαι δηλονότι συντόνως τὰ πρότερα καὶ ἱλεώσασθαι τῇ ταπεινώσει τὸν συγχώρησιν δοῦναι τῶν προλαβόντων δυνάμενον, καὶ αἰτῆσαι πρὸς τὴν τῶν κρειττόνων ἐνέργειαν καὶ φυλακὴν προαιρέσεως δύναμιν ἄτρεπτον τὸν ἑτοίμως ταύτην τοῖς αἰτοῦσι δωρούμενον, καί, ὥσπερ ὁδοῦ πονηρᾶς, τῆς προτέρας πλάνης κωλῦσαι τὴν διάνοιαν καὶ τὴν ἐπινοητικὴν τῆς κακίας ἕξιν τῶν κατὰ ψυχὴν πρακτικῶν ἀποθέσθαι δυνάμεων.","english":"We understand its king to be the mind, its rulers the natural powers, its people the passionate thoughts, its cattle the movements of the body according to desire, its oxen the acquisitive movements of the irascible part toward material things, its sheep the movements of sense perception grasping sensible things without reason; and the king, the mind, as if rising from a throne, departs from its former state of ignorance and, like a garment, lays aside the false opinion about beings, and, like sackcloth, puts on repentance for its evil thoughts, and sits upon ashes, the state of poverty of spirit, and commands the people and the cattle and the oxen and the sheep to fast from the food of vice and the drink of ignorance—that is, to abstain from the practice of evils and from the sensually erring contemplation—and to put on sackcloth, that is, the state that mortifies unnatural passions but procures natural virtues and forms of knowledge, and to cry out to God earnestly, plainly to confess their former deeds with intensity, and by humility to propitiate the one who is able to grant forgiveness of past sins, and to ask for unswerving power of purpose toward the activity and guard of better things from the one who readily grants this to those who ask, and, as from an evil path, to restrain the mind from its former error and to lay aside the inventive habit of vice from the practical powers of the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":465,"ref":"p465","source":"Εἰς ταύτην δὲ τὴν πόλιν τὴν μεγάλην, τουτέστι τὴν κοινὴν φύσιν τῶν ἀνθρώπων ἢ τὴν ἐξ ἐθνῶν Ἐκκλησίαν ἢ τὴν τοῦ καθ᾽ ἕκαστον ψυχήν, διὰ τοῦ λόγου τῆς ἀρετῆς καὶ τῆς γνώσεως ἤγουν πίστεως καὶ ἀγαθῆς συνειδήσεως σῳζομένην, ὑπάρχουσι πλείους ἢ δώδεκα μυριάδες ἀνδρῶν, οἵτινες οὐκ ἔγνωσαν δεξιὰν αὐτῶν οὐδὲ ἀριστερὰν αὐτῶν. Δώδεκα μυριάδας ἐνταῦθα λέγειν ὑπονοῶ τὴν Γραφὴν κατὰ τοὺς τῆς ἀναγωγῆς ( λόγους τοὺς περὶ χρόνου καὶ φύσεως λόγους, ἤγουν τὴν μετὰ τῶν οὐκ ἄνευ περιληπτικὴν τῆς ὁρωμένης φύσεως γνῶσιν(22). Εἰ γὰρ ὁ\n\nδώδεκα ἀριθμὸς ἐκ πέντε καὶ ἑπτὰ συντιθέμενος ἀποτελεῖται, ἡ δὲ φύσις ὑπάρχει πενταδικὴ διὰ τὴν αἴσθησιν, ὁ δὲ χρόνος ἐστὶν ἑβδοματικός, ἄρα φύσιν καὶ χρόνον ὁ δώδεκα δηλοῖ σαφῶς ἀριθμός. Σεσημειωμένως δὲ πλείους ἢ δώδεκα μυριάδας εἶπεν ἀνθρώπων, ἵνα γνῶμεν περιγραφέντα τοῦτον τὸν ἀριθμὸν καὶ ὑπερβαθέντα τοῖς πλείοσιν ἀορίστως τὸ ὑπὲρ τὸν δώδεκα ἀριθμὸν δι᾽ ἑαυτῶν ποιουμένοις ποσόν. Οὐκοῦν ἡ τοῦ Θεοῦ πανεύφημος Ἐκκλησία(23), τοὺς κατὰ τὴν ἀρετὴν καὶ τὴν γνῶσιν παρελθόντας μὲν τοὺς κατὰ χρόνον καὶ φύσιν λόγους, πρὸς δὲ τὴν τῶν αἰωνίων καὶ νοητῶν διαβάντας μεγαλοπρέπειαν ἔχουσα, πλείους ἢ δώδεκα μυριάδας ἀνδρῶν ἔχει μὴ γινώσκοντας δεξιὰν αὐτῶν ἢ ἀριστεράν. Ὁ γὰρ διὰ τὴν ἔννομον ἀρετὴν τῶν ἐν σαρκὶ παθῶν, ὡς ἀριστερῶν, ποιούμενος λήθην καὶ διὰ τὴν ἄπταιστον γνῶσιν ἐπὶ τοῖς κατορθώμασι τῇ νόσῳ τῆς φυσιούσης οἰήσεως, ὡς δεξιᾶς, οὐχ ἁλισκόμενος ἀνὴρ γέγονε μὴ γινώσκων δεξιὰν αὐτοῦ, ὡς δόξης οὐκ ἐρῶν λυομένης, οὐδὲ ἀριστεράν, ὡς τοῖς σαρκὸς οὐκ ἐρεθιζόμενος πάθεσιν.","english":"Into this great city, that is, the common nature of human beings, or the Church gathered from the nations, or the soul of each individual—saved through the word of virtue and knowledge, that is, of faith and a good conscience—there are more than twelve myriads of men, who have not known their right hand or their left. I suspect that Scripture here says twelve myriads, in accordance with the principles of spiritual interpretation, the principles concerning time and nature, that is, the comprehensive knowledge of visible nature together with things not without it. For if the number twelve is composed of five and seven, and nature is fivefold because of the senses, while time is sevenfold, then the number twelve clearly signifies nature and time. And it was with deliberate significance that he said more than twelve myriads of men, so that we might know that this number has been circumscribed and surpassed by the greater number, who in an undefined manner make for themselves a quantity beyond the number twelve. Therefore the all-praiseworthy Church of God, having those who in virtue and knowledge have passed beyond the principles concerning time and nature, and have crossed over to the magnificence of eternal and intelligible realities, has more than twelve myriads of men who do not know their right hand or their left. For the man who through lawful virtue puts away the passions of the flesh as things on the left, and through faultless knowledge is not captured by the disease of self-inflating conceit over his achievements as things on the right—such a man has come to not know his right hand, as one who does not love glory that passes away, nor his left hand, as one who is not provoked by the passions of the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":466,"ref":"p466","source":"Δεξιὰν οὖν, ὡς ἔοικεν, εἶπεν ὁ Λόγος τὴν ἐπὶ τοῖς δῆθεν κατορθώμασι κενοδοξίαν, ἀριστερὰν δὲ τὴν ἐπὶ τοῖς αἰσχροῖς πάθεσιν ἀκολασίαν. Τούτους δὲ καὶ πᾶσα ψυχὴ ταῖς θεωρίαις τῶν νοητῶν λαμπρυνομένη κέκτηται τοὺς ἄνδρας μὴ γινώσκοντας δεξιὰν αὐτῶν καὶ ἀριστεράν. Πᾶσα γὰρ ψυχὴ τῆς περὶ φύσιν καὶ χρόνον θεωρίας τὴν διανοητικὴν συστείλασα δύναμιν τὸν δώδεκα παρελθόντας ἀριθμὸν ἔχει, καθάπερ ἄνδρας, τοὺς φυσικοὺς λογισμούς, οἷα δὴ λοιπὸν μηκέτι τοῖς ὑπὸ φύσιν καὶ χρόνον πονουμένους λόγοις, πρὸς δὲ τὴν τῶν θείων μυστηρίων κατανόησιν καὶ ἐπιστήμην ἀσχολουμένους καὶ διὰ τοῦτο μὴ γινώσκοντας ( δεξιὰν αὐτῶν ἢ ἀριστερὰν αὐτῶν. Ἡ γὰρ κατὰ λόγον γνῶσις τῶν ἀρετῶν, ἤγουν ἡ κατ᾽ ἐνέργειαν ἀληθὴς τῆς τῶν ἀρετῶν αἰτίας ἐπίγνωσις(24), ἄγνοιαν παντελῆ πέφυκε ποιεῖν τῆς, ὡς δεξιᾶς καὶ ἀριστερᾶς, ἑκατέρωθεν παρακειμένης τῇ μεσότητι τῶν ἀρετῶν ὑπερβολῆς καὶ ἐλλείψεως. Εἰ γὰρ οὐδὲν ἐν τῷ λόγῳ παντελῶς πέφυκεν εἶναι παράλογον(25), σαφῶς ὁ πρὸς τὸν λόγον τῶν ἀρετῶν ἀναχθεὶς τὴν τῶν παραλόγων οὐδαμῶς ἐπιγνώσεται θέσιν· οὐ γὰρ δυνατὸν ἄμφω κατὰ ταὐτὸν ἅμα καταθρῆσαι τὰ ἀντικείμενα καὶ θατέρῳ ἅμα τὸ ἕτερον γνῶναι συνεμφαινόμενον. Εἰ γὰρ ἀπιστίας ἐν τῇ πίστει λόγος οὐδείς(26), οὐδὲ σκότους αἰτία κατὰ φύσιν ὑπάρχει τὸ φῶς, οὐδὲ Χριστῷ συνενδείκνυσθαι πέφυκεν ὁ διάβολος, δῆλον ὡς οὐδὲ τῷ λόγῳ τὸ παράπαν συνυπάρχει τι παράλογον.","english":"The Word, then, as it seems, called the right hand the vainglory that arises from supposed successes, and the left hand the licentiousness that arises from shameful passions. Every soul that is illumined by the contemplations of intelligible things possesses these men who do not know their right hand or their left. For every soul that has concentrated its intellectual power upon the contemplation of nature and time has, as it were, men who have passed beyond the number twelve—namely, the natural principles of reason—since it no longer labors over the principles that are under nature and time, but is occupied with the understanding and knowledge of the divine mysteries, and for this reason does not know its right hand or its left. For the knowledge of the virtues according to reason—that is, the true recognition, in actual practice, of the cause of the virtues—is by nature such as to produce a complete ignorance of the excess and deficiency that lie on either side of the mean of the virtues, as of a right hand and a left. For if nothing at all that is according to reason is by nature irrational, then clearly the one who has been led up to the reason of the virtues will in no way recognize the position of things contrary to reason; for it is not possible to contemplate both opposites at the same time and at once, and to know the one as it is simultaneously revealed together with the other. For if there is no principle of unbelief in faith, nor is light by nature the cause of darkness, nor is the devil by nature revealed together with Christ, it is clear that nothing at all contrary to reason coexists with reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":467,"ref":"p467","source":"Εἰ δὲ τῷ λόγῳ συνεῖναι παντελῶς οὐ δύναται τὸ παράλογον, ὁ πρὸς τὸν λόγον τῶν ἀρετῶν ἀναχθεὶς τὴν τῶν παραλόγων, ὡς ἔφην, οὐκ ἐπίσταται θέσιν, μόνην ὡς ἔστιν, ἀλλ᾽ οὐχ ὡς νομίζεται, γινώσκων τὴν ἀρετὴν(27) καὶ διὰ τοῦτο μήτε δεξιὰν διὰ τῆς ὑπερβολῆς μήτε ἀριστερὰν διὰ τῆς ἐλλείψεως ἐπιστάμενος· ἐπ᾽ ἀμφοῖν γὰρ θεωρεῖται σαφῶς τὸ παράλογον. Εἰ γὰρ ὅρος ὑπάρχει καὶ μέτρον τῶν ὄντων ὁ λόγος(28), ἴσον πρὸς ἀλογίαν ἐστίν, καὶ διὰ τοῦτο παράλογον, τὸ παρὰ τὸν ὅρον καὶ παρὰ τὸ μέτρον ἢ πάλιν ὑπὲρ τὸν ὅρον κινεῖσθαι καὶ ὑπὲρ τὸ μέτρον. Ἐπίσης γὰρ ἄμφω τοῖς οὕτω κινουμένοις τοῦ κυρίως ὄντος φέρει τὴν ἔκπτωσιν, τὸ μὲν ἄδηλον αὐτοὺς ποιεῖσθαι τοῦ δρόμου πεῖθον τὴν κίνησιν καὶ ἀόριστον(29), οὐκ ἔχουσαν σκοπὸν τὸν Θεὸν δι᾽ ἀμετρίαν νοὸς ὡς τέλος αὐτῆς προεπινοούμενον, τοῦ δεξιοῦ δεξιώτερον ἀναπλαττομένους, τὸ δὲ παρὰ τὸν σκοπὸν πρὸς μόνην τὴν αἴσθησιν αὐτοὺς πεῖθον τοῦ δρόμου ποιεῖσθαι τὴν κίνησιν, δι᾽ ἀτονίαν νοὸς προεπινοούμενον τέλος νομίζοντας τὸ κατ᾽ αἴσθησιν αὐτοῖς περιγραφόμενον· ἅπερ ἀγνοεῖ, μὴ πάσχων(30), ὁ ( μόνῳ τῷ λόγῳ τῆς ἀρετῆς συνημμένος καὶ πᾶσαν αὐτῷ τῆς κατὰ νοῦν οἰκείας δυνάμεως περιγράψας τὴν κίνησιν(31) καὶ διὰ τοῦτο μηδὲν ὑπὲρ τὸν λόγον ἢ παρὰ τὸν λόγον διανοεῖσθαι δυνάμενος.","english":"But if the irrational cannot wholly be comprehended by the rational principle, the one who has been led up to the rational principle of the virtues does not know the position of things contrary to reason, as I said—knowing virtue only as it is, and not as it is supposed to be—and for this reason he knows neither the right hand through excess nor the left hand through deficiency; for in both the irrational is clearly seen. For if the rational principle is the boundary and measure of beings, then to move beyond the boundary and beyond the measure, or again above the boundary and above the measure, is equal to irrationality, and for this reason is irrational. For both equally bring upon those who move in this way the fall from that which truly is: the one persuades them to make their course unclear and their motion undefined, having no goal—God—preconceived as its end because of the mind's lack of measure, fashioning for themselves a right hand more right than the right; the other persuades them to make their motion according to sense alone, beyond the goal, because of the mind's weakness thinking the end preconceived to be what is circumscribed for them by sense. These things he does not know, not suffering them, who is united to the rational principle of virtue alone and has circumscribed for himself every motion of the power proper to the mind, and for this reason is able to think nothing beyond the rational principle or contrary to the rational principle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":468,"ref":"p468","source":"Εἰ δέ τις καὶ πρὸς ὑψηλοτέραν ἔννοιαν ἀνατεῖναι φιλοτίμως βούλεται τὸν νοῦν, δεξιὰν νοήσει πάντως τοὺς τῶν ἀσωμάτων λόγους, ἀριστερὰν δὲ τοὺς τῶν σωμάτων· οὓς ὁ πρὸς τὴν αἰτίαν τῶν ὄντων ἀσχέτως ἀναταθεὶς νοῦς(32) ἀγνοήσει παντελῶς, μηδένα θεωρῶν λόγον ἐν τῷ κατὰ πᾶσαν αἰτίαν ὑπὲρ πάντα λόγον ὄντι κατ᾽ οὐσίαν Θεῷ· πρὸς ὃν ἀπὸ τῶν ὄντων ἁπάντων συσταλεὶς οὐδένα τῶν ἀφ᾽ ὧν ἀπέστη λόγον ἐπίσταται, μόνον τὸν πρὸς ὃν γέγονε κατὰ χάριν ἀνερμηνεύτως θεώμενος.\n\nΤούτων καὶ τῶν τοιούτων οἶδεν ὁ Θεὸς φείδεσθαι, καὶ διὰ τοὺς τοιούτους τοῦ κόσμου παντός, ἀνδρῶν κατ᾽ ἀλήθειαν μὴ γινωσκόντων τὴν ψεκτὴν αὐτῶν δεξιὰν ἢ ἀριστεράν, ἐπειδὴ πάντα σχεδὸν ἐπαινετῶς λαμβάνεται τῇ Γραφῇ καὶ ψεκτῶς, κἂν ὁ βάσκανος καὶ πάσης φιλανθρωπίας ἐχθρὸς καὶ ἐπὶ τῇ σωτηρίᾳ τῶν ἀνθρώπων διαπονούμενος καὶ διὰ τοῦτο πρὸς αὐτὴν ἀπομάχεσθαι τοῦ Θεοῦ τὴν ἀγαθότητα τολμῶν ἀγνώμων ἀχάριστός τε καὶ μισάνθρωπος λαὸς τῶν Ἰουδαίων διαπρίεται καὶ τῆς ζωῆς ἀπολέγεται καὶ πένθους ὑπόθεσιν ποιεῖται τὴν ἐν Χριστῷ τῶν ἐθνῶν σωτηρίαν· ἧς διὰ τὴν ἄνοιαν πολλῷ κρείττονα τὴν κολόκυνταν ἡγούμενος, ἐπένθει ξηρανθεῖσαν θεώμενος ὑπὸ τοῦ σκώληκος(33). Εἶπον γὰρ προλαβὼν ὅτι καὶ τὴν τῶν Ἰουδαίων μανίαν ἐν ἑαυτῷ τυπικῶς ὁ μέγας προδιέγραψεν Ἰωνᾶς, οὐκ αὐτός τι πάσχων, μὴ γένοιτο, τῶν Ἰουδαίοις προσόντων, ἀλλ᾽ ἐν ἑαυτῷ τὴν ἐκείνων προδιελέγχων ἀσέβειαν, δι᾽ ἣν τῆς προτέρας δόξης, ὡς ἔκ τινος Ἰόππης, ἐξέπεσαν.","english":"But if anyone wishes ambitiously to raise his mind to a higher conception, he will understand the right hand to mean altogether the principles of incorporeal beings, and the left hand those of bodies; principles which the mind that has been raised in an unhindered way toward the cause of beings will wholly not know, since it contemplates no principle in God, who in his essence is beyond every principle, above every cause. Toward him, having been gathered up from all beings, it knows no principle of those things from which it has departed, beholding ineffably only the one toward whom it has come by grace.\n\nGod knows how to spare these men and such as these, and for their sake the whole world, men who in truth do not know their own blameworthy right hand or left, since nearly all things are taken in Scripture both praiseworthily and blameworthily—even though the envious one, the enemy of all philanthropy, who labors for the salvation of men and therefore dares to fight against God's very goodness, the ungrateful, thankless, and man-hating people of the Jews, is torn with rage and refuses life and makes a cause of mourning the salvation of the Gentiles in Christ; because of their folly, judging the gourd to be far better, he mourned when he saw it withered by the worm. For I said beforehand that the great Jonah prefigured in himself typically the madness of the Jews as well, not himself suffering any of the things that belong to the Jews—may it not be!—but in himself exposing beforehand their impiety, because of which they fell from their former glory, as from a kind of Joppa.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":469,"ref":"p469","source":"Διὰ τοῦτο μυστικῶς τὸ Πνεῦμα τὸ ἅγιον τοιαύτην αὐτῷ προσηγορίαν ἐπέθηκεν, δυναμένην κατὰ τὴν διάφορον αὐτῆς ἑρμηνείαν ἐνδείξασθαι τὴν πάντων τῶν ἐν αὐτῷ προτυπουμένων διάθεσιν.\n\n( Ὅταν οὖν ἐν αὐτῷ τυπικῶς τὴν τῶν Ἰουδαίων προδιελέγχῃ παραφροσύνην(34), λυπουμένην μὲν ἐπὶ τῇ σωτηρίᾳ τῶν ἐθνῶν καὶ συγχεομένην ἐπὶ τῷ παραδόξῳ τῆς κλήσεως, ἀπολεγομένην τε καὶ βλασφήμως παρὰ τὴν θείαν βούλησιν τῆς ζωῆς προτιμῶσαν τὸν θάνατον διὰ τὴν ξηρανθεῖσαν κολόκυνταν, ἑρμηνεύεται ‘διαπόνησις αὐτῶν’, ἣν στηλιτεύων ὁ λόγος φησίν· καὶ «εἶδεν ὁ Θεὸς τὰ ἔργα αὐτῶν», περὶ τῶν Νινευϊτῶν δηλαδὴ φάσκων, «ὅτι ἀπέστρεψαν ἀπὸ τῶν ὁδῶν αὐτῶν τῶν πονηρῶν, καὶ μετενόησεν ὁ Θεὸς ἐπὶ τῇ κακίᾳ ᾗ ἐλάλησε τοῦ ποιῆσαι αὐτοῖς, καὶ οὐκ ἐποίησεν. Καὶ ἐλυπήθη Ἰωνᾶς λύπην μεγάλην καὶ συνεχύθη καὶ εἶπεν· νῦν, Δέσποτα Κύριε, λάβε δὴ τὴν ψυχήν μου ἀπ᾽ ἐμοῦ, ὅτι καλὸν τὸ ἀποθανεῖν με ἢ ζῆν». Καὶ αὖθις· «καὶ προσέταξε Κύριος ὁ Θεὸς σκώληκι ἑωθινῇ τῇ ἐπαύριον, καὶ ἐπάταξε τὴν κολόκυνταν καὶ ἀπεξηράνθη· καὶ ἐγένετο ἅμα τῷ ἀνατεῖλαι τὸν ἥλιον καὶ προσέταξεν Κύριος πνεύματι καύσωνος συγκαίοντι, καὶ ἐπάταξεν ὁ ἥλιος ἐπὶ τὴν κεφαλὴν Ἰωνᾶ· καὶ ὠλιγοψύχησε καὶ ἀπελέγετο τὴν ψυχὴν αὐτοῦ καὶ εἶπεν· καλόν μοι ἦν ἀποθανεῖν με ἢ ζῆν».","english":"For this reason the Holy Spirit mystically gave it such an appellation, one that is able, according to its varied interpretation, to indicate the disposition of all things prefigured in it.\n\nWhen, then, it typologically convicts beforehand in it the folly of the Jews—grieving at the salvation of the nations and confounded at the paradox of the calling, and refusing and blasphemously, contrary to the divine will, preferring death to life because of the withered gourd—it is interpreted as “their distress,” which the Word, exposing it, mentions: “And God saw their works,” speaking, that is, concerning the Ninevites, “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. And Jonah was grieved with great grief and was confounded and said: Now, O Lord Master, take my soul from me, for it is better for me to die than to live.” And again: “And the Lord God commanded a worm early the next day, and it struck the gourd and it withered; and it came to pass as soon as the sun arose, and the Lord commanded a scorching wind, and the sun struck upon the head of Jonah; and he was faint-hearted and refused his life and said: It was better for me to die than to live.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":470,"ref":"p470","source":"Νινευὴ τοίνυν ἐστὶν ἡ τῶν ἐθνῶν Ἐκκλησία, ἡ δεξαμένη τὸν λόγον τῆς χάριτος καὶ ἀποστραφεῖσα τὴν προτέραν πλάνην τῶν εἰδώλων καὶ διὰ τοῦτο σωθεῖσα καὶ τῆς τῶν οὐρανῶν ἀξιωθεῖσα δόξης· ἡ δὲ σκηνή, ἣν ἐξελθὼν ἀπὸ τῆς πόλεως ἑαυτῷ πεποίηκεν Ἰωνᾶς, εἰκονίζει τὴν κάτω Ἱερουσαλὴμ καὶ τὸν ἐν αὐτῇ χειροποίητον ναόν· ἡ δὲ κολόκυντα τὴν ἐν μόνῳ τῷ γράμματι πρόσκαιρον τοῦ νόμου τῆς σωματικῆς λατρείας σκιὰν προδιέγραφεν, μηδὲν τὸ σύνολον ἔχουσαν μόνιμον καὶ τὸν νοῦν φαιδρύναι δυνάμενον· ὁ δὲ σκώληξ ἐστὶν ὁ Κύριος ἡμῶν καὶ Θεὸς Ἰησοῦς Χριστός, ὡς αὐτὸς περὶ ἑαυτοῦ ἐν τῷ προφήτῃ Δαβίδ φησιν· «σκώληξ εἰμὶ καὶ οὐκ ἄνθρωπος», σκώληξ διὰ τὴν προσληφθεῖσαν ἄσπορον σάρκα καὶ γενόμενος ἀληθῶς καὶ λεγόμενοςὡς γὰρ ὁ σκώληξ συνδυασμὸν οὐκ ἔχει καὶ μίξιν προκαθηγουμένην αὐτοῦ τῆς γενέσεως, οὕτως οὐδὲ τῆς ( κατὰ σάρκα γεννήσεως τοῦ Κυρίου προκαθηγήσατο μίξις, πρὸς δὲ καὶ ὡς δέλεαρ πρὸς τὴν ἀπάτην τοῦ διαβόλου τῷ τῆς θεότητος ἀγκίστρῳ περιθέμενος αὐτήν, ἵν᾽ ὡς","english":"Nineveh, then, is the Church of the Gentiles, which received the word of grace and turned away from its former deception of idols, and for this reason was saved and deemed worthy of the glory of the heavens. The booth that Jonah made for himself after going out of the city prefigures the earthly Jerusalem and the temple made with hands in it. The gourd foretold the temporary shadow, in the letter alone, of the law of bodily worship, having nothing at all that is lasting or able to brighten the mind. The worm is our Lord and God Jesus Christ, as he himself says concerning himself in the prophet David: \"I am a worm and not a man\"—a worm because of the flesh he took on without seed, and truly becoming and being called so. For just as the worm has no coupling and no intercourse preceding its generation, so neither did any intercourse precede the Lord's generation according to the flesh. And besides, as a bait for the deception of the devil, he wrapped that flesh around the hook of his divinity, so that, as","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":471,"ref":"p471","source":"ἄπληστος ὁ νοητὸς δράκων, διὰ τὴν φύσιν εὐχείρωτον τὴν σάρκα περιχανών, τῷ τῆς θεότητος ἀγκίστρῳ περιπαρῇ καὶ ὅλην ἐμέσῃ διὰ τῆς ἐξ ἡμῶν ἁγίας τοῦ Λόγου σαρκὸς καταποθεῖσαν ἤδη τὴν φύσιν τὴν ἀνθρωπίνην, ἵν᾽ ὡς κατέπιε πρότερον δελεάσας ἐλπίδι θεότητος τὸν ἄνθρωπον, οὕτως, ἀνθρωπότητος προβλήματι δελεασθείς, ὕστερον ἐμέσῃ τὸν ἀπατηθέντα διὰ προσδοκίαν θεότητος, ἀπατηθεὶς ἀνθρωπότητος προσδοκίᾳ, καὶ φανῇ τὸ ὑπερβάλλον τῆς θείας δυνάμεως διὰ τῆς ἀσθενείας τῆς ἡττηθείσης φύσεως, νικώσης τὴν ἰσχὺν τοῦ νικήσαντος, καὶ δειχθῇ πλέον νικῶν ὁ Θεὸς τὸν διάβολον, προβολῇ σαρκὸς χρώμενος, ἢ τὸν ἄνθρωπον ὁ διάβολος, φύσιν θεότητος ὑπισχνούμενος(35). Οὗτος ὁ σκώληξ ἐπάταξε τὴν κολόκυνταν καὶ ἀπεξήρανεν, τὴν νομικὴν λέγω λατρείαν κατήργησεν ὡς σκιάν, καὶ τὴν ἐπ᾽ αὐτῇ τῶν Ἰουδαίων ἀπεξήρανεν οἴησιν. «Καὶ ἐγένετο τῇ ἐπαύριον ἅμα τῷ ἀνατεῖλαι τὸν ἥλιον»· ἐπαύριον μέν, ὅτι μετὰ τὴν πάροδον τῶν κατὰ νόμον τυπικῶν αἰνιγμάτων καὶ τὸν ὡρισμένον χρόνον τῆς κατ᾽ αὐτὸν σωματικῆς λατρείας ἡ τοῦ καινοῦ μυστηρίου χάρις ἀνέτειλεν, ἡμέραν ἄλλην ποιοῦσα γνώσεως ὑψηλῆς καὶ ἀρετῆς ἐνθέου καὶ τῆς τῶν ἀντεχομένων αὐτῆς θεωτικήν.","english":"The noetic dragon is insatiable: because the flesh is by nature easy to catch, he gaped wide to swallow it, but he was pierced by the hook of divinity and vomited it all up—the whole human nature, which the holy flesh of the Word, taken from us, had already swallowed down—so that, just as he had previously swallowed man down by baiting him with the hope of divinity, so too afterward, having been baited by the display of humanity, he would vomit up the one who had been deceived by the expectation of divinity, being himself deceived by the expectation of humanity; and so that the surpassing greatness of divine power might be made manifest through the weakness of the nature that was defeated, as it conquered the strength of the conqueror, and God might be shown to be the greater victor over the devil, using the display of flesh as his means, than the devil was over man, when he promised a nature of divinity. This worm struck the gourd and withered it—I mean the legal worship—and abolished it as a shadow, and withered the conceit of the Jews that rested upon it. \"And it came to pass on the next day, as soon as the sun arose\": \"the next day,\" because after the passing of the typical enigmas according to the law and the appointed time of the bodily worship under it, the grace of the new mystery arose, making another day of higher knowledge and God-inspired virtue and of the contemplative vision belonging to those who cling to it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":472,"ref":"p472","source":"Μετὰ γὰρ τὸ πατάξαι τὸν σκώληκα τοῦτον τὴν κολόκυνταν καὶ τὸν ἥλιον τοῦτονὁ αὐτὸς γὰρ καὶ σκώληξ ἐστὶ καὶ ἥλιος δικαιοσύνης(36), τὸ μέν, ὡς ἀσπόρως κατὰ σάρκα τικτόμενος καὶ πᾶσαν διαφεύγουσαν ἔννοιαν ἔχων τὴν σύλληψιν, τὸ δέ, ὡς ὑπὸ γῆν δι᾽ ἐμὲ κατὰ τὸ τοῦ θανάτου καὶ τῆς ταφῆς μυστήριον γενόμενος καὶ ὡς φῶς ἀΐδιον ( φύσει δι᾽ ἑαυτὸν ὑπάρχωνἐκ νεκρῶν ἀνατεῖλαι διὰ τῆς ἀναστάσεως, προσέταξεν ὁ Θεὸς πνεύματι καύσωνος συγκαίοντι, καὶ ἐπάταξεν ὁ ἥλιος ἐπὶ τὴν κεφαλὴν Ἰωνᾶ. Μετὰ γὰρ τὴν ἀνατολὴν τοῦ ἡλίου τῆς δικαιοσύνης, ἤγουν τὴν ἀνάστασιν τοῦ Κυρίου καὶ τὴν ἀνάληψιν, ὁ συγκαίων καύσων τῶν πειρασμῶν ἐπῆλθεν ἀμετανοήτοις μείνασι τοῖς Ἰουδαίοις καὶ ἐπάταξεν αὐτοὺς εἰς κεφαλὰς αὐτῶν κατὰ δικαίαν κρίσιν, ἐπιστρέψας, κατὰ τὸ γεγραμμένον, τὸν πόνον αὐτῶν εἰς κεφαλὰς αὐτῶν, καθὼς αὐτοὶ προλαβόντες ηὔξαντο καθ᾽ ἑαυτῶν, εἰπόντες· «τὸ αἷμα αὐτοῦ ἐφ᾽ ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν». Σαφῶς γὰρ μετὰ τὴν ἀνάστασιν καὶ τὴν ἀνάληψιν τοῦ Σωτῆρος πνεῦμα καύσωνος ἄγαν συγκαίοντος ἡ διὰ τῶν ἐθνῶν ἐκδίκησις ἐπῆλθεν αὐτοῖς, καὶ παντὸς τοῦ ἔθνους, καθάπερ κεφαλήν, τὴν δόξαν καὶ τὸ κράτος πατάξας, κατέβαλεν ὁ ἥλιος ὁ ἐμός· πρὸς ὃν τοὺς ὀφθαλμοὺς τῆς διανοίας ἐπιμύσαντες τὸ φῶς τῆς ἀληθείας αὐτοῖς ἐπιλάμψαν οὐκ ἔγνωσαν.","english":"For after he struck this worm and this sun—for he is both worm and sun of righteousness (36), the one because he was born of the flesh without seed and his conception surpasses every thought, the other because for my sake he came under the earth according to the mystery of death and burial, and as eternal light, existing by nature through himself, rose from the dead through the resurrection—God commanded a scorching spirit of burning heat, and the sun struck Jonah on the head. For after the rising of the sun of righteousness, that is, the resurrection and ascension of the Lord, the scorching heat of temptations came upon the Jews who remained unrepentant, and it struck them on their heads by just judgment, turning back, as it is written, their pain upon their heads, just as they themselves had beforehand prayed against themselves, saying: \"His blood be upon us and upon our children.\" For clearly after the resurrection and ascension of the Savior, the vengeance through the Gentiles came upon them as a spirit of exceedingly scorching heat, and my sun struck and cast down the glory and the power of the whole nation, as it were its head; against which, closing the eyes of their mind, they did not recognize the light of truth that shone upon them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":473,"ref":"p473","source":"Ἢ πάλιν, πνεῦμα καύσωνός ἐστιν ἐξεγειρόμενον τοῖς ἀπειθοῦσι τῷ λόγῳ τῆς χάριτος Ἰουδαίοις(37) ἡ τὸν ὑετὸν ἀνέχουσα τῆς γνώσεως καὶ τῆς προφητείας τὴν δρόσον, πρὸς δὲ καὶ τὴν φυσικὴν τῶν εὐσεβῶν νοημάτων τῆς καρδίας ἀποξηραίνουσα πηγὴν ἐγκατάλειψις ἐπαγομένη δικαίως αὐτοῖς, ὡς πλήσασι τὰς χεῖρας αἵματος ἀθῴου καὶ τῷ ψεύδει προδεδωκόσι τὴν ἀλήθειαν καὶ ἐπὶ σωτηρίᾳ τοῦ γένους τῶν ἀνθρώπων ἀτρέπτως ἐν εἴδει τῷ καθ᾽ ἡμᾶς παραγενόμενον τὸν τοῦ Θεοῦ Λόγον ἀπαρνησαμένοις καὶ διὰ τοῦτο παραδοθεῖσι τῇ αὐτονομίᾳ τῆς πλάνης, ἐν ᾗ καθ᾽ οἱονδήποτε τρόπον οὐκ ἔστιν εὑρεῖν εὐσεβείᾳ καὶ φόβῳ Θεοῦ κατικμασμένην διάθεσιν, ἀλλὰ ξηρὰν καὶ ἄνικμον γνώμην καὶ παντὶ μοχθηρῷ πάθει πεποιωμένην, ἣν χαρακτηρίζειν οἶδεν μόνος ὁ τῦφος, πάθος ἐπάρατον ὑπάρχον καὶ ἐκ δύο κακῶν κατὰ σύνθεσιν συνιστάμενον, ὑπερηφανίας καὶ κενοδοξίας· ( ὧν ἡ μὲν ὑπερηφανία(38) τὴν αἰτίαν ἀρνεῖται τῆς ἀρετῆς καὶ τῆς φύσεως, ἡ δὲ κενοδοξία τὴν τε φύσιν καὶ αὐτὴν νόθον τὴν ἀρετὴν καθίστησιν. Οὐδὲν γὰρ τῷ ὑπερηφάνῳ κατὰ Θεὸν διαπράττεται, καὶ οὐδὲν τῷ κενοδόξῳ κατὰ φύσιν προέρχεται. Τούτων μίξις ὁ τῦφος καθέστηκεν· πρὸς μὲν τὸν Θεὸν ἔχων τὴν καταφρόνησιν, καθ᾽ ἣν πέφυκε βλασφήμως διαβάλλειν τὴν πρόνοιαν, πρὸς δὲ τὴν φύσιν κεκτημένος τὴν ἀλλοτρίωσιν, καθ᾽ ἣν πάντα τὰ τῆς φύσεως παρὰ τὴν φύσιν","english":"Or again, it is a scorching wind that is raised up against the Jews who disobey the word of grace (37)—a forsaking that withholds the rain of knowledge and the dew of prophecy, and moreover dries up the natural spring of the pious thoughts of the heart, brought upon them justly, since they filled their hands with innocent blood and betrayed the truth to falsehood, and denied the Word of God who came for the salvation of the human race, unchangeably, in a form like ours; and for this reason they were handed over to the autonomy of error, in which it is impossible to find, in any way, a disposition moistened by piety and the fear of God, but only a dry and waterless mind, colored by every base passion—a mind which only conceit can characterize, a cursed passion consisting of a combination of two evils, pride and vainglory. Of these, pride (38) denies the cause of virtue and of nature, while vainglory makes both nature and virtue itself spurious. For nothing is done by the proud man according to God, and nothing proceeds by the vainglorious man according to nature. The mixture of these is conceit: having contempt toward God, by which it is wont blasphemously to slander providence, and possessing alienation toward nature, by which all things of nature are contrary to nature","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":474,"ref":"p474","source":"μεταχειρίζεται, τῷ κατὰ παράχρησιν τρόπῳ τὴν τῆς φύσεως παραφθείρων εὐπρέπειαν. Καὶ συντόμως εἰπεῖν, τῷ τυφωνικῷ δαίμονι διὰ τὴν εἰς Χριστὸν ἀπιστίαν συγχωρηθεὶς καταδεθῆναι τὴν διάνοιαν ὁ τῶν Ἰουδαίων λαὸς ἐπίσης Θεὸν καὶ ἀνθρώπους μεμίσηκεν· τὸν μὲν Θεὸν σαρκὸς ἡδονῆς ἔχων κατώτερον καὶ διὰ τοῦτο τὴν ἐν πνεύματι λατρείαν ἀποπεμπόμενος, τοὺς δ᾽ ἀνθρώπους τοὺς μὴ σαρκὶ τὸ γένος καταγομένους ἐξ Ἰακὼβ ἀλλοτρίους παντάπασιν ἡγούμενος εἶναι τοῦ Κτίσαντος καὶ διὰ τοῦτο θείας εὐαρεστήσεως μελέτην ποιούμενος τὴν καθ᾽ ἡμῶν μιαιφονίαν, ἀγνοήσας, ὡς ἔοικεν, ὁ μάταιος διὰ τὴν ἄνοιαν ὡς οὐ τοσοῦτον δύναται σῶμα πρὸς οἰκείωσιν Θεοῦ καὶ γένους ἀγχιστείαν ὅσον ψυχὴ τὸν αὐτὸν ταῖς λοιπαῖς ἐπικομίζουσα χαρακτῆρα τῆς πίστεως καὶ τὴν πρὸς πάντας κατὰ τὴν γνώμην περὶ τὸ καλὸν ἐνδιάθετον ταυτότητα, καθ᾽ ἣν(39) ὁ μὲν τῆς σαρκὸς νόμος παντελῶς ἀποσβέννυται, μόνος δὲ διὰ Πνεύματος ὁ τοῦ Θεοῦ Λόγος περιφανῶς διαφαίνεται, κατὰ νοῦν πάντας ἑνοποιῶν πρὸς ἑνὸς ἐπίγνωσιν Θεοῦ καὶ μίαν τὴν εἰς ἀλλήλους ἀγάπην καὶ σύμπνοιαν, καθ᾽ ἣν οὐδεὶς οὐδενὸς παντελῶς κεχώρισται πνευματικῶς, κἂν ἀλλήλων σωματικῶς κατὰ τὴν θέσιν τῶν τόπων μακρὰν διεστήκασιν. Πνεῦμα γοῦν καύσωνός ἐστιν ὁ τῦφος, τὸ μισόθεον ὁμοῦ καὶ μισάνθρωπον πάθος. Ἀποξηραίνει γὰρ τὴν καρδίαν τῶν ἀπίστων, τοὺς περὶ θεότητος εὐσεβεῖς λογισμοὺς καὶ τοὺς ὀρθοὺς περὶ φύσεως λόγους ἀπομαραίνων κατὰ τὴν εἰκόνα τοῦ καύσωνος.","english":"He handles it, corrupting the comeliness of nature by his manner of misuse. And to speak briefly, the people of the Jews, having been handed over to the typhonic demon because of their unbelief in Christ to be bound in mind, have hated God and humans alike: holding God lower than the pleasure of the flesh, and for this reason rejecting worship in the Spirit, while regarding humans who do not trace their lineage by the flesh from Jacob as wholly alien to the Creator, and for this reason making the study of divine well-pleasing to be murder against us—the vain one, as it seems, having failed to understand in his folly that a body is not so able to bring about kinship with God and nearness of race as the soul is, carrying the same stamp of faith as the rest, and the same inward disposition of mind toward the good in all, by which the law of the flesh is wholly extinguished, and the Word of God alone through the Spirit shines forth clearly, uniting all in mind to the knowledge of one God and to one love and harmony toward one another, by which no one is wholly separated from anyone in spirit, even if they stand far apart from one another bodily according to the position of their places. The scorching wind, then, is pride—the passion that hates God and humanity together. For it dries up the heart of the unbelievers, withering the pious thoughts concerning the Godhead and the right reasonings concerning nature, after the image of the scorching heat.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":475,"ref":"p475","source":"Φασὶ γὰρ τοῦτον γίνεσθαι τὸν ἄνεμον κατὰ μίξιν ἀνατολικοῦ ( καὶ νοτίου πνεύματος καὶ διὰ τοῦτο ξηραίνοντα τῆς γῆς τὴν παρεσπαρμένην ἰκμάδα. Καλεῖσθαι δέ φασιν αὐτὸν καὶ Εὐροκλύδωνα καὶ Τυφωνικόν, τὸ μὲν ὡς ταραχὴν πανταχόθεν γῆς καὶ θαλάττης ἐγείροντα, τὸ δὲ ὡς αὐχμώδους σκότους ποιητικόν, ὅπερ πέφηνε ποιεῖν ὁ τῦφος. Ἐπάγει γὰρ μεγάλην τῇ ψυχῇ ταραχὴν καὶ σκότους ἀγνοίας πληροῖ τὴν διάνοιαν. Τοῦτον ἐξήγειρεν ὁ Θεὸς τοῦ τύφου τὸν καύσωνα μετὰ τὴν εἰς Χριστὸν παροινίαν, τουτέστιν παρεχώρησεν ἐπελθεῖν τοῖς Ἰουδαίοις πρόσφορον κεκτημένοις αὐτῷ τὴν διάθεσιν, ἵνα γένηται πᾶσι κατάδηλος αὐτῶν ἡ περὶ Θεὸν καὶ ἀνθρώπους προαίρεσις.\n\nὍθεν, ἀγνοίας ζόφῳ καταπιεσθέντες, εἰς τὴν ἀντίθεον τῷ Θεῷ μοῖραν ἑαυτοὺς ἑκουσίως ἀπέωσαν, ἄλλο μὲν οὐδὲν τὸ σύνολον ἔχοντες πλὴν τοῦ διαπονεῖσθαι καὶ ἀδημονεῖν ἐπί τε τῇ κατὰ τὴν πίστιν σωτηρίᾳ καὶ δόξῃ τῶν ἐθνῶν ἐπί τε τῇ καθαιρέσει τῶν παρ᾽ αὐτοῖς κατὰ σάρκα νομίμων, λέγοντες «καὶ νῦν, Κύριε, λάβε δὴ τὰς ψυχὰς ἡμῶν ἀφ᾽ ἡμῶν, ὅτι καλὸν ἡμῖν τὸ ἀποθανεῖν ἢ ζῆν» διὰ τὴν ξηρανθεῖσαν κολόκυνταν, λέγω δὲ τὴν ἐν σκιαῖς τοῦ νόμου λατρείαν καταργηθεῖσαν, τὴν ὑπὸ νύκτα καὶ γενομένην καὶ ἀπογενομένην(40), ὡς μηδένα, τοῖς τῶν συμβόλων αἰνίγμασί τε καὶ τύποις μόνοις περιγραφομένην, φωτισμὸν ἔχουσαν νοητὸν καὶ ψυχῆς διάνοιαν λαμπρύναι δυνάμενον.","english":"For they say that this wind arises from the mingling of the east and south winds, and for this reason dries up the moisture scattered over the earth. And they say it is also called Euroclydon and Typhonic: the one because it stirs up confusion of earth and sea from every side, the other because it produces parching darkness, which is what conceit is shown to do. For it brings great confusion upon the soul and fills the mind with the darkness of ignorance. This scorching heat of conceit God stirred up after their drunken outrage against Christ—that is, He permitted it to come upon the Jews, who possessed a disposition suited to it, so that their choice regarding God and men might become evident to all.\n\nHence, swallowed up by the gloom of ignorance, they willingly thrust themselves into the portion opposed to God, having nothing at all except to be distressed and disquieted over the salvation and glory of the nations in respect of the faith, and over the abolition of the legal ordinances among them according to the flesh, saying, \"And now, Lord, take our souls from us, for it is better for us to die than to live,\" because of the withered gourd—I mean the worship in the shadows of the law, which was abolished, the worship that came under night and came to be and passed away, so that, circumscribed by the riddles and types of symbols alone, it had no illumination of the mind nor power to brighten the thought of the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":476,"ref":"p476","source":"Ἀλλ᾽ ἡμεῖς γε πνευματικῶς διὰ πίστεως καὶ τῆς παρομαρτούσης αὐτῇ δικαιοσύνης τὴν πνευματικὴν ἀσπασώμεθα Νινευή, φημὶ δὲ τὴν ἐξ ἐθνῶν Ἐκκλησίαν, τὴν ὡς ἀληθῶς πόλιν μεγάλην τῷ Θεῷ καθεστῶσαν, ὡς γέγραπται, καὶ διὰ τῶν ὁρισθεισῶν αὐτῇ πρὸς ἐπιστροφὴν τριῶν ἡμερῶν τῇ μετανοίᾳ διασωθεῖσαν, καὶ πολῖται ταύτης τῆς πόλεως τῆς τῷ Θεῷ μεγάλης διὰ τῆς μετανοίας καὶ τῆς ἐπὶ τὸ κρεῖττον μεταβολῆς γενέσθαι σπουδάσωμεν. Ἐπιτετηρημένως γάρ φησι μεγάλην εἶναι ( τῷ Θεῷ τὴν πόλιν ὁ λόγος οὑτωσὶ φάσκων· «ἡ δὲ Νινευὴ ἦν πόλις μεγάλη τῷ Θεῷ». Ποῦ τῆς Γραφῆς ὁ Ἰουδαῖος περὶ τῆς κάτω πόλεως Ἱερουσαλήμ, ἀληθείας φροντίζων, τοῦτο κείμενον ἐπὶ λέξεως εὑρίσκει τὸ ῥητόν; Οὐδαμοῦ γὰρ ἔγωγε, πᾶσαν πολλάκις ἀναγνοὺς τὴν ἁγίαν Γραφήν, κείμενον εὗρον τὸ «‘καὶ Ἱερουσαλὴμ’ ἦν πόλις μεγάλη τῷ Θεῷ». Τίς δέ, λόγου δυνάμει καὶ νοημάτων πλούτῳ θαρρῶν, περιγράψας μετρῆσαι δυνήσοιτο τὸ μέγεθος τῆς τῷ Θεῷ καὶ οὔσης καὶ λεγομένης μεγάλης πόλεως;","english":"But let us spiritually, through faith and the righteousness that accompanies it, greet the spiritual Nineveh—I mean the Church gathered from the Gentiles, which is truly established as a great city to God, as it is written, and was saved through repentance by the three days appointed for its conversion—and let us strive to become citizens of this city that is great to God, through repentance and change for the better. For the account says with careful precision that the city is great to God, speaking thus: \"Now Nineveh was a great city to God.\" Where does the Jew, caring for truth, find this exact statement written in Scripture concerning the earthly city of Jerusalem? For nowhere—though I have often read all of Holy Scripture—have I found it written that \"Jerusalem was a great city to God.\" And who, trusting in the power of reason and the wealth of thoughts, could by defining it measure the greatness of the city that both is and is called great to God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":477,"ref":"p477","source":"Ἐμοὶ μὲν τοῦτο παντελῶς ἄπορον, οἶμαι δὲ ὅτι καὶ παντὶ συνετῷ τὴν διάνοιαν καὶ μικρὸν γοῦν ἐπῃσθημένῳ τῆς θείας μεγαλειότητος καὶ τῷ Θεῷ τὰς θείας ψήφους ἐμφερεῖς εἶναι δεῖν οὐκ ἀγνοῶν. Πῶς δὲ τῷ Θεῷ μεγάλη πόλις ἐστὶν ἡ πρώτη πόλις τῶν Ἀσσυρίων, ἔνθα τῆς πλάνης ὑπῆρχεν ἡ σύγχυσις, ἔνθα τῆς εἰδωλομανίας ἵδρυτο τὸ βασίλειον, ἡ πολὺ πόρρω τυγχάνουσα τῆς λεγομένης ἁγίας γῆς καὶ τῷ σωματικῷ Ἰσραὴλ ἐπηγγελμένης, εἰ μὴ τὸ μέγεθος τῆς μηδενὶ λόγῳ περιγραφομένης πίστεως τῆς ἐξ ἐθνῶν Ἐκκλησίας ἐνιδὼν ὁ Θεὸς(41) τὸ μέλλον ὡς παρὸν ἀπεδέξατο καὶ τὸ τέως ἀλλότριον εἰσῳκίσατο καὶ τό ποτε διὰ τὴν ἀθεΐαν φαυλότατον ἔνθεον τῷ λόγῳ κατέστησε καὶ τιμιώτατον καὶ μηδενὶ λόγῳ τὸ μεγαλεῖον ὁριζόμενον ἔχον διὰ τοῦ προφήτου φήσας διαρρήδην· «καὶ Νινευὴ ἦν πόλις μεγάλη τῷ Θεῷ»· πρὸς ἣν ἀποσταλεὶς ὁ τῆς προφητικῆς χάριτος λόγος τὴν μακαρίαν καταστροφὴν ἐκήρυξεν, εἰπών· «ἔτι τρεῖς ἡμέραι καὶ Νινευὴ καταστραφήσεται». Κατὰ τοῦτον γενόμενος τῆς τῶν ἡμερῶν προθεσμίας τὸν τόπον, τὰ μὲν ἄλλα δοκῶ μοι παρήσειν, ὅσα δυνατὸν ῥηθῆναι τοῖς τὸν λόγον ἀνάγουσιν, μονώτατον δὲ σκοπεῖν μετὰ τῆς ἀκριβοῦς σημειώσεως ( καὶ εἰπεῖν ὅπερ τυχὸν οὐκ ἔξω βαῖνον εὑρεθήσεται τῆς ἀληθείας λεγόμενον. Τοίνυν ἀκούων ὁριστικῶς «ἔτι τρεῖς ἡμέραι καὶ Νινευὴ καταστραφήσεται» τοῦ προφήτου κηρύττοντος ἀπαράβατον ἐκδέχομαι κατὰ τῆς Νινευὴ τὴν ἀπόφασιν, μᾶλλον δὲ κυριώτερον εἰπεῖν ὑπὲρ τῆς Νινευὴ τὴν ἐπίσκεψιν ἔσεσθαι.","english":"To me this is altogether puzzling, but I think that it is so also to everyone who is intelligent in understanding and has perceived even a little of the divine majesty, and who does not fail to recognize that the divine judgments must be similar to God. But how is the first city of the Assyrians a great city to God—where the confusion of error existed, where the kingdom of idolatrous madness was established, which is very far from the so-called holy land and from what was promised to the bodily Israel—unless God, seeing beforehand the greatness of the faith of the Church from the Gentiles, which is bounded by no reckoning, accepted the future as present, and brought in what was until then alien, and made what was once most worthless because of its godlessness to be godly in reason and most honorable, having its greatness defined by no reckoning, as he said plainly through the prophet: \"And Nineveh was a great city to God\"; to which the word of prophetic grace was sent and proclaimed the blessed overthrow, saying: \"Yet three days and Nineveh shall be overthrown.\" Having come to the place of this appointed term of days, I think I shall pass over the other things, as many as can be said by those who interpret the passage, and I shall consider only this with exact observation, and say what will perhaps be found to be spoken not outside the truth. Therefore, hearing the prophet proclaim definitively, \"Yet three days and Nineveh shall be overthrown,\" I accept the sentence against Nineveh as unalterable—or rather, to speak more properly, that the visitation will be for Nineveh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":478,"ref":"p478","source":"Νοῶ γὰρ ὅτι μετὰ τὰς τρεῖς ἡμέρας, ἅσπερ τυπικῶς ἐν τῇ κοιλίᾳ τοῦ κήτους ὑπάρχων ἐν ἑαυτῷ προλαβὼν τὴν τριήμερον ταφὴν τοῦ Κυρίου καὶ ἀνάστασιν προδιέγραψεν ὁ προφήτης, ἄλλας ἐξεδέχετο τρεῖς ἡμέρας ὁ λόγος(42), ἐν αἷς ἔμελλε τῆς ἀληθείας ἀποδειχθῆναι τὸ φῶς καὶ ἡ τῶν προρρηθέντων ἀληθὴς τῶν μυστηρίων ἔκβασις καὶ ἡ καταστροφὴ γενέσθαι πάντως τῆς πόλεως, οὐκέτι μέλλουσαν προτυπούσας τὴν ἀλήθειαν τῆς τοῦ Σωτῆρος ταφῆς καὶ ἀναστάσεως, ἀλλ᾽ αὐτὴν ἐπὶ τῶν πραγμάτων ἐνεργηθεῖσαν δεικνυούσας σαφῶς τὴν ἀλήθειαν, ἧς προδιατύπωσις ἦν ἡ προλαβοῦσα κατὰ τὸν Ἰωνᾶν ἐν τῷ κήτει τριὰς τῶν ἡμερῶν. Εἰ γὰρ πᾶς τύπος προσδοκωμένης ἀληθείας ἐστίν, κατὰ δὲ τὸν τύπον τρεῖς ἡμέρας πεποίηκεν ἐν τῇ κοιλίᾳ τοῦ κήτους Ἰωνᾶς, δῆλον ὡς τῷ τύπῳ πραγματειωδῶς ἐφεπομένην πάντως καινοπρεπῶς τὴν ἀλήθειαν δεικνύναι τὸ μυστήριον ἔμελλε καὶ τρεῖς ἡμέρας καὶ τρεῖς νύκτας ἐν τῇ καρδίᾳ τῆς γῆς πεποιηκέναι τὸν Κύριον κατὰ τὴν αὐτοῦ τοῦ Κυρίου φωνὴν φάσκοντος· «ὥσπερ ἦν Ἰωνᾶς ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας, οὕτως ἔσται ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας». Τὸ γὰρ εἰπεῖν «ἔτι τρεῖς ἡμέραι» δηλοῖ κατ᾽ ἐπίκρυψιν ὡς παρῆλθον ἄλλαι τρεῖς, ἐπεὶ οὐκ ἂν ἔκειτο τὸ «ἔτι», τουτέστι γενήσονται πάλιν τρεῖς ἡμέραι καὶ Νινευὴ καταστραφήσεται.","english":"For I understand that after the three days—which the prophet, being typically in the belly of the sea-monster, prefigured beforehand in himself, foreshadowing the Lord's three-day burial and resurrection—the word was awaiting another three days, in which the light of the truth was to be demonstrated, and the true fulfillment of the foretold mysteries, and the destruction of the city was altogether to take place; no longer prefiguring the truth of the Savior's burial and resurrection as something future, but clearly showing the truth itself accomplished in actual events, of which the preceding three days according to Jonah in the sea-monster were a prefiguration. For if every type is of the truth that is awaited, and according to the type Jonah spent three days in the belly of the sea-monster, it is clear that the truth, following the type in reality, was destined to show the mystery in a novel manner and to have the Lord spend three days and three nights in the heart of the earth, according to the Lord's own voice saying: \"As Jonah was in the belly of the sea-monster three days and three nights, so shall the Son of Man be in the heart of the earth three days and three nights.\" For to say \"yet three days\" indicates covertly that another three had passed, since \"yet\" would not have been used, that is, three days will come again and Nineveh will be destroyed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":479,"ref":"p479","source":"Οὐκοῦν ὁ τύπος οὐ κατέστρεψε τὴν Νινευὴ κατὰ τὴν θείαν ἀπόφασιν, ἀλλ᾽ ἡ ἀλήθεια, ( περὶ ἧς εἶπεν «ἔτι τρεῖς ἡμέραι», ὡσανεὶ ἔλεγεν ἕτι τρεῖς ἡμέραι μετὰ τὸν ἐν ἐμοὶ δειχθέντα τύπον γενήσονται μυστικωτέρας ταφῆς καὶ μείζονος ἀναστάσεως, καὶ Νινευὴ καταστραφήσεται. Ἀλλ᾽ ἐρεῖ τις τυχὸν διαπορῶν λόγος· πῶς ἀληθεύει καταστροφῆς ψῆφον διδοὺς ὁ Θεὸς καὶ μὴ καταστρέφων; Πρὸς ὅν φαμεν ὡς ἀληθεύει τὴν αὐτὴ καταστρέφων καὶ σῴζων, τὸ μὲν τῇ ἀποθέσει τῆς πλάνης ποιῶν, τὸ δὲ τῇ προσλήψει κατορθῶν τῆς ἀληθοῦς ἐπιγνώσεως, μᾶλλον δὲ τὴν μὲν πλάνην ἀποκτέννων διὰ τῆς πίστεως πάλιν ζωογονουμένης(43), τὴν δὲ σωτηρίαν τῷ θανάτῳ τῆς πλάνης πραγματευόμενος. Νινευὴ γὰρ ἑρμηνεύεται ‘μελάνωσις αὐχμηρὰ’ καὶ ‘ὡραιότης λειοτάτη’. Οὐκοῦν συμφώνως τῇ δυνάμει τῆς ἑρμηνείας τὴν μὲν ἐκ τῆς παραβάσεως τῇ φύσει προσγενομένην αὐχμηρὰν τῆς πλάνης μελάνωσιν μετὰ τὴν τριήμερον ταφὴν καὶ ἀνάστασιν ὁ Κύριος κατέστρεψεν, τὴν δὲ ἐξ ὑπακοῆς πίστεως λειοτάτην","english":"Therefore the type did not destroy Nineveh according to the divine sentence, but the truth did—concerning which he said, \"Yet three days,\" as if he were saying, \"Yet three days after the type shown in me, there will be a more mystical burial and a greater resurrection, and Nineveh will be destroyed.\" But someone may perhaps raise a question, saying: How is God true when he gives a verdict of destruction and does not destroy? To this we say that he is true, destroying and saving the same city—doing the one by the setting aside of error, and accomplishing the other by the adoption of true knowledge, or rather, putting error to death through faith being brought to life again, and procuring salvation by the death of error. For Nineveh is interpreted as \"dry blackening\" and \"smoothest beauty.\" Therefore, in agreement with the force of the interpretation, the Lord, after the three-day burial and resurrection, destroyed the dry blackening of error that had accrued to nature from transgression, and the smoothest [beauty] from the obedience of faith","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":480,"ref":"p480","source":"ὡραιότητα τῆς φύσεως ἀνενεώσατο, πάλιν τὸ κάλλος ἐν τῇ φύσει κατὰ τὴν ἀνάστασιν δείξας τῆς ἀφθαρσίας ἄγαν λειότατον καὶ μηδενὶ τὸ παράπαν ὑλικῷ τραχυνόμενον. Ἁρμόσει δὲ καὶ πρὸς τὴν κοινὴν φύσιν τοῦτο λεγόμενον καὶ πρὸς τὴν ἁγίαν Ἐκκλησίαν καὶ πρὸς τὴν τοῦ καθ᾽ ἕκαστον ψυχὴν ἀποθεμένην διὰ πίστεως καὶ ἀγαθῆς συνειδήσεως τοῦ παλαιοῦ Ἀδὰμ καὶ χοϊκοῦ τὴν εἰκόνα καὶ ἐνδυσαμένην τὴν εἰκόνα τοῦ ἐπουρανίου.\n\nΤοιγαροῦν δέδεικται σαφῶς ὅτι πολύτροπον ἔχει τὴν ἐπ᾽ αὐτῷ θεωρίαν ὁ προφήτης κατὰ τὴν δύναμιν τοῦ ὀνόματος, τοῖς τόποις δηλονότι τῆς αὐτοῦ Γραφῆς προσφόρως ἑκάστης ἁρμοζούσης κατὰ τὴν ἑρμηνείαν ἐμφάσεως. Σημαίνει γάρ(44), ὡς μὲν ‘φυγὴ κάλλους’ ἑρμηνευόμενος, τὸν Ἀδὰμ καὶ τὴν κοινὴν φύσιν, ὡς δὲ ‘ἀνάπαυσις’ καὶ ‘ἴασις Θεοῦ’ καὶ ‘πόνος Θεοῦ’ λεγόμενος, τὸν Κύριον ἡμῶν καὶ Θεὸν κατὰ τὴν ἀποδοθεῖσαν τῆς ἐξηγήσεως δύναμιν· τὴν δὲ τοῦ κηρύγματος ‘χάριν’ διὰ τὸν ἐν αὐτῇ πλοῦτον ( τοῦ Πνεύματος μηνύων ‘περιστερὰ’ λέγεται καὶ ‘δόμα Θεοῦ’ καὶ ‘πόνος Θεοῦ’ διὰ τοὺς πολλοὺς ἀγῶνας τῶν γενομένων ταύτης τῆς ἀληθοῦς κλήσεως λειτουργῶν· τὴν δὲ τῶν Ἰουδαίων κατὰ τῆς ἀληθείας ὑπεμφαίνων μανίαν ἑρμηνεύεται ‘διαπόνησις αὐτῶν,’ ὅπερ ἐστὶ φθόνος ἐπ᾽ ἀλλοτρίοις ἀγαθοῖς, τίκτων λύπην τοῖς ἔχουσιν· ὅπερ κακὸν εἰς φύσιν τοῖς Ἰουδαίοις μετέπεσε, τὸ πρὸς Θεὸν καὶ ἀνθρώπους μῖσος ἀνελομένοις καὶ διὰ τοῦτο μόνην τὴν δι᾽ αἵματος καὶ φόνων ἀνέδην φθορὰν ἐπιζητοῦσι τῆς φύσεως. Ἀλλ᾽ ἐπειδὴ τρέχων ὁ λόγος τὴν περὶ τῆς πορείας τῶν τριῶν ἡμερῶν θεωρίαν παρέλειψενφησὶ γάρ·","english":"He renewed the beauty of nature, again displaying in nature the beauty of incorruption at the resurrection, exceedingly smooth and in no way roughened by anything material. This saying will apply both to the common nature and to the holy Church and to the soul of each individual who, through faith and a good conscience, has put off the image of the old and earthly Adam and has put on the image of the heavenly one.\n\nTherefore it has been shown clearly that the prophet has a manifold contemplation concerning him, according to the power of the name, since each of the places in his Scripture fittingly applies according to the emphasis of the interpretation. For it signifies, on the one hand, when interpreted as \"flight of beauty,\" Adam and the common nature; and on the other, when called \"rest\" and \"healing of God\" and \"labor of God,\" our Lord and God, according to the power of the exposition that has been given. And indicating the \"grace\" of the preaching through the wealth of the Spirit in it, it is called \"dove\" and \"gift of God\" and \"labor of God,\" on account of the many struggles of those who became ministers of this true calling. And hinting at the madness of the Jews against the truth, it is interpreted as \"their distress,\" which is envy of others' good things, giving birth to grief for those who have it—an evil that has fallen into nature for the Jews, who have taken up hatred toward God and men and for this reason seek only the corruption of nature through blood and murders without restraint. But since the discourse, running on, has passed over the contemplation concerning the journey of the three days—for it says—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":481,"ref":"p481","source":"«ἡ δὲ Νινευὴ ἦν πόλις μεγάλη τῷ Θεῷ ὡσεὶ πορείας ὁδοῦ ἡμερῶν τριῶν», εἰ δοκεῖ, δι᾽ ὀλίγων τὴν ἔλλειψιν ἀναπληρώσωμεν. Τὴν τοίνυν πορείαν τῆς ὁδοῦ τῶν τριῶν ἡμερῶν ὑποληπτέον εἶναι τοὺς διαφόρους βίους δρόμου τοῦ κατὰ Θεόν, ἤγουν τὴν ἑκάστῳ γενικῷ νόμῳ πρέπουσαν ἀγωγήν· νόμους δὲ λέγω νῦν γενικούς, τὸν φυσικὸν καὶ τὸν γραπτὸν καὶ τὸν τῆς χάριτος· ἰδιάζουσαν γὰρ τούτων ἕκαστος ἀναστροφὴν ἔχει βίου καὶ δρόμον πρόσφορον, ὅτι καὶ τὴν ἐξ αὐτοῦ κατὰ τὴν γνώμην γεννωμένην τῶν ἀγομένων διάθεσιν ἔχει διάφορον. Ἄλλην γὰρ ἄλλος ἑκάστῳ τῶν ὑπ᾽ αὐτὸν πέφυκε δημιουργεῖν τὴν διάθεσιν(45). Οἷον· ὁ μὲν φυσικὸς νόμος(46), ὅταν οὐκ ἔχῃ πλεονεκτοῦσαν τὸν λόγον τὴν αἴσθησιν, ἀδιδάκτως ἀσπάζεσθαι πάντας πείθει τὸ συγγενὲς καὶ ὁμόφυλον, αὐτὴν ἔχοντας τὴν φύσιν τῆς τῶν δεομένων ἐπικουρίας διδάσκαλον, κἀκεῖνο βούλεσθαι πᾶσιν ἅπαντας, ὅπερ ἕκαστος ἑαυτῷ παρὰ τῶν ἄλλων γινόμενον εἶναι δοκεῖ καταθύμιον. Καὶ τοῦτο διδάσκων ὁ Κύριός φησιν· «ὅσα θέλετε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, ὁμοίως καὶ ὑμεῖς ποιεῖτε ( αὐτοῖς». Ἐφ᾽ ὧν γὰρ ἡ φύσις λόγῳ βραβεύεται(47), τούτων μία πέφυκεν εἶναι διάθεσις· ὧν δὲ διάθεσις ἡ αὐτή, καὶ ὁ κατ᾽ ἦθος τρόπος καὶ ὁ τοῦ βίου δρόμος εἷς ὑπάρχειν προδήλως πέφυκεν· ὧν δὲ τρόπος ἠθῶν καὶ βίου δρόμος ἐστὶν ὁ αὐτός, εἷς δηλονότι καὶ ὁ αὐτὸς κατὰ τὴν γνώμην τῆς πρὸς ἀλλήλους σχέσεως ὑπάρχει δεσμός, κατὰ μίαν τὴν γνώμην ἄγων τοὺς πάντας πρὸς τὸν ἕνα λόγον τῆς φύσεως, ἐν ᾧ παντελῶς οὐκ ἔστιν ἡ νῦν κρατοῦσα τῆς φύσεως διὰ τὴν φιλαυτίαν διαίρεσις.","english":"Now Nineveh was a great city to God, about a journey of three days,” if it seems good, let us fill in the omission in a few words. The journey of the three days, then, must be understood as the different ways of life of the course according to God, that is, the conduct fitting to each general law; and by general laws I now mean the natural, the written, and the law of grace. For each of these has its own distinctive manner of life and a course suited to it, since it also produces a different disposition in those who are led, according to their inclination. For one law naturally creates one disposition, and another another, for each of those under it. For example, the natural law, when the senses do not have the advantage over reason, persuades all without teaching to embrace what is kindred and of the same race, having nature itself as the teacher of assistance to those in need, and to wish for all that which each person thinks is pleasing to himself when done to him by others. And teaching this, the Lord says: “Whatever you wish that men should do to you, do likewise also to them.” For in those where nature is governed by reason, there is naturally one disposition; and where the disposition is the same, the character and the course of life are plainly one; and where the character and the course of life are the same, there is clearly one and the same bond of relationship toward one another according to the inclination, leading all, by one inclination, to the one principle of nature, in which there is absolutely no division of nature such as now prevails because of self-love.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":482,"ref":"p482","source":"Ὁ δὲ γραπτὸς νόμος(48) φόβῳ τῶν ἐπιτιμιῶν ἐπέχων τὰς ἀτάκτους τῶν ἀφρονεστέρων ὁρμὰς ἐθίζει, διδάσκων πρὸς μόνην αὐτοὺς ὁρᾶν τὴν τοῦ ἴσου διανομήν, καθ᾽ ἣν τῆς δικαιοσύνης τὸ κράτος, χρόνῳ βεβαιωθέν, εἰς φύσιν μεθίσταται, ποιοῦν τὸν μὲν φόβον διάθεσιν, ἠρέμα κατὰ μικρὸν τῇ περὶ τὸ καλὸν γνώμῃ κρατυνομένην, ἕξιν δὲ τὴν συνήθειαν, τῇ λήθῃ τῶν προτέρων καθαιρομένην καὶ τὸ φιλάλληλον ἑαυτῇ συναποτίκτουσαν, καθ᾽ ὃ τοῦ νόμου γίνεσθαι τὸ πλήρωμα πέφυκεν, πάντων ἀλλήλοις κατὰ τὴν ἀγάπην συναρμοσθέντων. Πλήρωμα γὰρ νόμου καθέστηκεν ἡ κατ᾽ ἀγάπην διάλληλος συνοχὴ πάντων τῶν μετειληφότων τῆς φύσεως, φέρουσα τῷ κατ᾽ ἀγάπην πόθῳ κατεστεμμένον τὸν λόγον τῆς φύσεως καὶ\n\nτῇ προσθήκῃ τοῦ πόθου τὸν τῆς φύσεως καταφαιδρύνουσα νόμον. Νόμος γὰρ φύσεώς ἐστι(49) λόγος φυσικός, τοῖς τρόποις τὴν αἴσθησιν λαβὼν ὑποχείριον. Γραπτὸς δὲ νόμος ἐστίν, ἤγουν γραπτοῦ νόμου πλήρωσις, λόγος φυσικὸς προσλαβὼν πόθον πνευματικὸν τῆς πρὸς τὸ συγγενὲς ἀλληλουχίας ἐπίκουρον. Διό φησιν· «ἀγαπήσεις τὸν πλησίον σου ὡς ἑαυτόν», ἀλλ᾽ οὐ ‘σχοίης τὸν πλησίον σου ὡς ἑαυτόν’. Τὸ μὲν γὰρ τὴν πρὸς τὸ εἶναι μόνον δηλοῖ τοῦ συγγενοῦς συνοχήν(50), τὸ δὲ τὴν πρὸς τὸ εὖ εἶναι σημαίνει πρόνοιαν.","english":"But the written law, restraining by fear of penalties the disordered impulses of the more foolish, habituates them, teaching them to look to the equal distribution of what is fair alone, according to which the strength of justice, confirmed by time, passes over into nature, making fear a disposition, gently and little by little strengthened by the judgment concerning the good, and habit an acquired state, purified by forgetfulness of former things and giving birth within itself to mutual love, according to which it is natural for the fulfillment of the law to come about, when all have been fitted together with one another in love. For the fulfillment of the law is the mutual bond of all who have partaken of nature according to love, bearing the principle of nature crowned by the longing that is according to love and\n\nmaking radiant the law of nature by the addition of longing. For the law of nature is the natural principle, having received the senses as subject to its modes. And the written law is, that is, the fulfillment of the written law, the natural principle having taken to itself a spiritual longing as helper of the mutual cohesion with what is akin. Therefore it says: \"You shall love your neighbor as yourself,\" but not \"you would have your neighbor as yourself.\" For the one declares only the cohesion of what is akin with respect to being, while the other signifies providence with respect to well-being.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":483,"ref":"p483","source":"( Ὁ δὲ τῆς χάριτος νόμος αὐτὸν ἀμέσως διδάσκει τοὺς ἀγομένους μιμεῖσθαι τὸν Θεόν, ὃς τοσοῦτον ὑπὲρ ἑαυτὸν ἡμᾶς, εἰ θέμις εἰπεῖν καὶ ταῦτα, διὰ τὴν ἁμαρτίαν ὄντας ἐχθρούς, ἠγάπησεν, ὥστε καὶ εἰς τὴν καθ᾽ ἡμᾶς οὐσίαν ἐλθεῖν ἀτρέπτως, ὑπὲρ πᾶσαν οὐσίαν ὄντα καὶ φύσιν, ὑπερουσίως καταδέξασθαι καὶ ἄνθρωπον γενέσθαι καὶ τῶν ἀνθρώπων ἕνα χρηματίσαι βούλεσθαι καὶ τὴν ἡμετέραν κατάκρισιν οἰκείαν ποιήσασθαι μὴ παραιτήσασθαι καὶ τοσοῦτον ἡμᾶς θεῶσαι κατὰ τὴν χάριν, ὅσον κατ᾽ οἰκονομίαν αὐτὸς φύσει γέγονεν ἄνθρωπος, ἵνα μὴ μόνον μάθωμεν ἀλλήλων ἀντέχεσθαι φυσικῶς καὶ ὡς ἑαυτοὺς ἀλλήλους ἀγαπᾶν πνευματικῶς, ἀλλὰ καὶ ὑπὲρ ἑαυτοὺς ἀλλήλων κήδεσθαι θεϊκῶς καὶ ταύτην τῆς εἰς ἀλλήλους ἀγάπης ἀπόδειξιν ποιεῖσθαι τὸ κατ᾽ ἀρετὴν ὑπὲρ ἀλλήλων τὸν ἑκούσιον προθύμως αἱρεῖσθαι θάνατον. «Οὐκ ἔστι γὰρ ταύτης ἄλλη μείζων ἀγάπη», φησίν, «ἵνα τις θῇ τὴν ψυχὴν αὐτοῦ ὑπὲρ τοῦ φίλου αὐτοῦ». Οὐκοῦν ὁ μὲν τῆς φύσεως νόμος ἐστίν(51), ἵνα συνελὼν εἴπω, λόγος φυσικός, τὴν αἴσθησιν λαβὼν ὑποχείριον πρὸς ἀφαίρεσιν τῆς ἀλογίας, καθ᾽ ἣν τῶν φυσικῶς συνημμένων ἐστὶν ἡ διαίρεσις· ὁ δὲ γραπτὸς νόμος ἐστὶ λόγος φυσικός, μετὰ τὴν κατ᾽ αἴσθησιν τῆς ἀλογίας ἀφαίρεσιν προσλαβὼν καὶ πόθον πνευματικόν, τῆς πρὸς τὸ συγγενὲς ἀλληλουχίας συνεκτικόν· ὁ δὲ τῆς χάριτος νόμος ὑπὲρ φύσιν καθέστηκε λόγος, πρὸς θέωσιν ἀτρέπτως τὴν φύσιν μεταπλάττων καὶ ὡς ἐν εἰκόνι δεικνὺς ἀκαταλήπτως τῇ φύσει τῶν ἀνθρώπων τὸ ὑπὲρ οὐσίαν καὶ φύσιν ἀρχέτυπον καὶ τὴν τοῦ ἀεὶ εὖ εἶναι διαμονὴν παρεχόμενος.","english":"But the law of grace directly teaches those who are led to imitate God, who loved us so much—beyond himself, if it is permissible to say even this—though we were enemies because of sin, that he came without change into our very substance, being beyond all substance and nature, and in a manner beyond substance deigned to accept it, and willed to become man and to be reckoned as one of men, and did not refuse to make our condemnation his own, and so greatly deified us by grace as he himself by economy became man by nature, so that we might learn not only to cling to one another naturally and to love one another spiritually as ourselves, but also to care for one another divinely beyond ourselves, and to make this the proof of love for one another: to choose willingly and eagerly death for one another according to virtue. \"For there is no greater love than this,\" he says, \"that a man lay down his life for his friend.\" Therefore the law of nature is, to sum it up, a natural principle, having taken the senses as subordinate for the removal of unreason, by which there is division among things naturally joined together; but the written law is a natural principle, which after the removal of unreason through the senses has also received a spiritual longing, holding together the mutual connection with what is akin; but the law of grace is a principle beyond nature, reshaping nature without change toward deification and showing in an image, incomprehensibly, to the nature of men the archetype beyond substance and nature, and providing the permanence of always being well.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":484,"ref":"p484","source":"Εἰ δὲ τοῦτον ἔχει τὸν τρόπον ὁ περὶ τῶν τριῶν νόμων λόγος, ( εἰκότως ἡ μεγάλη τοῦ Θεοῦ πόλις Ἐκκλησία, ἤγουν ἡ τοῦ καθ᾽ ἕκαστον ψυχή, πορείας ὁδοῦ τριῶν καθέστηκεν ἡμερῶν(52), ὡς δεκτικὴ καὶ χωρητικὴ τῆς κατὰ φύσιν καὶ νόμον καὶ πνεῦμα δικαιοσύνης. Ἐν τούτοις γὰρ τοῖς τρισὶ νόμοις ὁ πᾶς περιέχεται τῆς Ἐκκλησίας διάκοσμος, πλάτει τε τῷ κατ᾽ ἀρετὴν καὶ μήκει τῷ κατὰ γνῶσιν καὶ τῷ κατὰ σοφίαν βάθει τῆς μυστικῆς θεολογίας περιγραφόμενος. Ἀλλὰ ταύτης κατὰ διάθεσιν, ὡς ὁ τῶν Ἰουδαίων λαός, μὴ χωρισθῶμεν τῆς πόλεως, τὸ σῶμα, καθάπερ σκηνήν, στέργοντες καὶ τὴν πρόσκαιρον τοῦ σώματος, ὥσπερ κολόκυνταν, ἡδονὴν περιέποντες, ἵνα μὴ τῆς συνειδήσεως ὁ σκώληξ πλήξας ἀποξηράνῃ τὴν καθ᾽ ἡδονὴν ἠπατημένην διάθεσιν καὶ ἡ διὰ τῶν ἀκουσίων πειρασμῶν ἐπελθοῦσα, καθάπερ πνεῦμα καύσωνος, τῶν κακῶς ἡμῖν βεβιωμένων ἔκτισις, ἀπειπώμεθα τὴν ζωὴν καὶ πρὸς τὴν θείαν δυσανασχετήσωμεν κρίσιν.","english":"If the account of the three laws has this character, then with good reason the great city of God, the Church—that is, the soul of each individual—is established as a journey of three days, since it is capable of receiving and containing the righteousness that is according to nature, law, and spirit. For in these three laws the whole order of the Church is comprised, being circumscribed by the breadth that is according to virtue, the length that is according to knowledge, and the depth that is according to wisdom of mystical theology. But let us not, by disposition, like the people of the Jews, be separated from the city, cherishing the body as a tent and tending the temporary pleasure of the body as a gourd, lest the worm of conscience strike and wither the disposition deceived by pleasure, and lest the reckoning that comes through involuntary temptations, like a scorching wind, exacting payment for the evils we have lived, make us despair of life and become impatient with the divine judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":485,"ref":"p485","source":"Ἕκαστος γὰρ ἡμῶν τῶν ἡττημένων τῇ ἀπάτῃ τῶν ὑλικῶν καὶ ταῖς ἡδοναῖς χαιρόντων τοῦ σώματος(53), σκώληκος δίκην, τοῦ Θεοῦ τὸν Λόγον δέχεται, κατὰ συνείδησιν αὐτὸν πλήττοντα τέως, καί, ῥίζης δίκην κολοκύντης, τὴν πρὸς τὴν ἡδονὴν αὐτοῦ διεσθίοντα σχέσιν καὶ οὕτως διὰ τῆς τελείας ἀνατολῆς τοῦ φωτισμοῦ τῶν λογίων τοῦ Πνεύματος ἀποξηραίνοντα τὴν καθ᾽ ἁμαρτίαν ἐνέργειαν, καὶ πνεύματι καύσωνος, τῇ μνήμῃ τῶν αἰωνίων κολάσεων, καθάπερ κεφαλήν, τὴν κατ᾽ αἴσθησιν ἐν ταῖς προσβολαῖς ἀρχὴν τῶν παθῶν τῆς κακίας πατάσσοντα, ἵνα μάθωμεν προνοίας λόγους καὶ κρίσεως(54), τῶν προσκαίρων, ὧν τῇ στερήσει λυπεῖσθαι τὸ γένος εἴωθεν τῶν ἀνθρώπων, τὰ αἰώνια προκρινούσης. Εἰ γὰρ τὸν ἄνθρωπον διὰ τὴν σκηνὴν καὶ τὴν κολόκυνταν λυπούμενον, λέγω δὲ τὴν σάρκα καὶ\n\nτὴν σαρκὸς ἡδονήν, τῆς δὲ Νινευὴ τὸν Θεὸν ἀντεχόμενον εἰσήγαγε τῆς Γραφῆς ὁ λόγος, δῆλον ὡς τοῖς ἀνθρώποις τιμίων τὸ τῷ Θεῷ φανὲν προσφιλὲς πάντων τῶν ὁπωσοῦν ὄντων πολλῷ κρεῖττόν ἐστι καὶ τιμιώτερον, ἦπου γε τῶν οὐκ ὄντων καὶ μόνῃ προλήψει κατ᾽ ἐσφαλμένην ( κρίσιν εἶναι δοκούντων, ὧν οὐδεὶς τὸ παράπαν ἐστὶ κατὰ τὴν ὕπαρξιν λόγος, μόνη δὲ φαντασία τὸν νοῦν φενακίζουσα καὶ σχῆμα τοῖς οὐκ οὖσι διάκενον, ἀλλ᾽ οὐχ ὑπόστασιν, τῷ πάθει παρεχομένη. ΣΧΟΛΙΑ 1. Ποσαχῶς ἑρμηνεύεται Ἰωνᾶς.","english":"For each of us who are defeated by the deceit of material things and who take pleasure in the pleasures of the body, like a worm, receives the Word of God—striking him for now through conscience, and, like the root of a gourd, eating away his attachment to pleasure, and thus through the perfect rising of the illumination of the oracles of the Spirit drying up the activity that is according to sin, and by a spirit of scorching heat—by the remembrance of eternal punishments—striking, as it were, the head, the sensory principle of the passions of evil in its assaults, so that we may learn the principles of providence and judgment, since it prefers eternal things to the temporary things whose loss the human race is accustomed to grieve over. For if the word of Scripture introduced the man grieving over the tent and the gourd—I mean the flesh and the pleasure of the flesh—while God was held fast by Nineveh, it is clear that what seemed dear to God is, for humans, far better and more honorable than all things that exist in any way whatsoever—much more than things that do not exist and seem to be only by preconception according to an erroneous judgment, of which there is no principle at all in existence, but only imagination deceiving the mind and a form empty of substance, not of reality, furnished to the passion. SCHOLIA 1. In how many ways Jonah is interpreted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":486,"ref":"p486","source":"2. Ποσαχῶς ἑρμηνεύται Ἰόππη.\n\n3. Πόσοις ἀναλογεῖ πνευματικῶς θεωρούμενος Ἰωνᾶς. 4. Τίνος ἀναλογίαν ἔχει νοουμένη πνευματικῶς ἡ Ἰόππη. 5. Κατ᾿ ἄλλην ἐπιβολήν τοῖς καθ᾿ ἕκαστα πρόφορος θεωρία περί τῆς Ἰόππης. 6. Πολυταράχου ζάλης.\n\n7. Κεφαλήν λέγει τόν πρῶτον περί μονάδος λόγον, ὡς ἀρχήν πάσης ἀρετῆς· τάς δέ σχισμάς τῶν ὀρέων, τάς διανοίας τῶν πνευμάτων τῆς πονηρίας, ὑφ᾿ ὧν κατεπόθη διά τῆς παραβάσεως ὁ ἡμέτερος νοῦς. 8. Γῆν λέγει κατωτάτην, τήν μηδαμῶς γνώσεως αἰσθανομένην θείας, ἤ τῆς κατ᾿ ἀρετήν ζωῆς τήν οἱανοῦν κίνησιν ἔχουσαν, ἕξιν. 9. Ἄβυσσον καλεῖ τήν ἄγνοιαν ἐπικειμένην τῇ ἕξει τῆς κακίας· ἐφ᾿ ᾗ βέβηκεν καθάπερ γῇ, τά τῆς κακίας πελάγη.\n\n10. Γῆν μέν τήν παγίαν τῆς κακίας ἕξιν εἶπεν· αἰωνίους δέ μοχλούς, τάς συγκρατούσας τήν χειρίστην ἕξιν ἐμπαθεῖς προσπαθείας τῶν ὑλικῶν. 11. Φέγγος λέγει τήν ἀληθῆ γνῶσιν· ζωήν δέ βροτῶν, τήν πρέπουσαν λογικοῖς πολιτείαν, ἧς ὁ τήν κακήν ἕξιν ἔχων ἐστερῆται. 12. Ἐνταῦθα τήν θάλασσαν, εἰς τόν κόσμον τοῦτον ἔλαβεν· εἰς ὅν διά σαρκός ὁ Κύριος γέγονεν.","english":"2. In how many ways Ioppe is interpreted.\n\n3. To how many things Ionas corresponds when contemplated spiritually. 4. Of what Ioppe, understood spiritually, has the analogy. 5. According to another approach, a distinct contemplation concerning Ioppe for particular matters. 6. Of the much-troubled swell.\n\n7. He calls the head the first account concerning the monad, as the beginning of every virtue; and the clefts of the mountains, the thoughts of the spirits of wickedness, by which our mind was swallowed up through transgression. 8. He calls the lowest earth that which in no way perceives divine knowledge, or the habit that has any manner of motion of the life according to virtue. 9. He calls the abyss the ignorance lying upon the habit of evil, upon which, as upon earth, the seas of evil have settled.\n\n10. He called the earth the settled habit of evil; and the eternal bars, the passionate attachments of material things that hold together the worst habit. 11. He calls the light the true knowledge; and the life of mortals, the conduct befitting rational beings, of which the one who has the evil habit is deprived. 12. Here he took the sea to mean this world; into which the Lord came through the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":487,"ref":"p487","source":"13. 'Ἀνάπαυσιν' λέγει τόν Κύριον, ὡς τῶν ἐπ᾿ ἀρετῇ πόνων λυτήριον· ἴασιν δέ Θεοῦ, ὡς ἰατρόν τῆς ἐκ τοῦ θανάτου ( πληγῆς· Θεοῦ δέ χάριν, ὡς ἀπολύτρωσιν· καί Θεοῦ πόνον, ὡς τῶν ἡμῶν ἀναδοχέα παθῶν. 14. Πῶς ἐστι χάρις ὁ Κύριος ἡμῶν καί Θεός· ἴδε, Νεῖλε, καί μή σαλεύου, τῷ· «Πλήρης χάριτος καί ἀληθείας».\n\n15. Πῶς δηλοῖ τήν προφητικήν χάριν Ἰωνᾶς. 16. Ὅτι δαπανᾷ, φησί, προσβάλλουσαν τήν πονηράν δύναμιν, ἡ τῶν ἁγίων ὑπομονή.\n\n17. Ὅτι σωματικῶς οἱ ἅγιοι πάσχοντες, καί τόν ὑπέρ ἀληθείας ἑκουσίως ὑπερχόμενοι θάνατον τῆς σαρκός, τήν κατά πίστιν ἐν πνεύματι ζωήν ἐνήργουν τοῖς ἔθνεσι.\n\n18. Ὅτι τῆς καθ᾿ ὑπερβολήν θείας δυνάμεώς ἐστιν ὑπόθεσις, ἡ κατά φύσιν τῶν ἁγίων ἀσθένεια· ἧς ἥττονα τόν ὑπερήφανον διάβολον ὁ Κύριος ἔδειξεν. 19. Τόν βασιλέα φησίν εἶναι, τόν φυσικόν νόμον· τόν δέ θρόνον, τήν ἐμπαθῆ κατ᾿ αἴσθησιν ἕξιν· τήν δέ στολήν, τήν τῆς κενῆς δόξης περιβολήν· τόν δέ σάκκον, τό κατά τήν μετάνοιαν πένθος· τήν δέ σποδόν, τήν ταπεινοφροσύνην. 20. Ἀνθρώπους λέγει, τούς περί τόν λόγον· κτήνη δέ, τούς περί τήν ἐπιθυμίαν· βόας δέ, τούς περί τόν θυμόν· πρόβατα δέ τούς περί τήν θεωρίαν τῶν ὀρατῶν πταίοντας.","english":"13. He calls the Lord \"rest,\" as the one who releases from labors for virtue; and \"healing of God,\" as the physician of the wound that comes from death; and \"grace of God,\" as redemption; and \"labor of God,\" as the one who takes up our sufferings. 14. How our Lord and God is grace: behold, Nile, and do not be shaken, by the words \"full of grace and truth.\"\n\n15. How Ionas shows the prophetic grace. 16. That, he says, the endurance of the saints consumes the evil power that assails them.\n\n17. That the saints, suffering bodily and willingly passing over the death of the flesh for the sake of truth, worked out for the nations the life according to faith in the spirit.\n\n18. That the natural weakness of the saints is the occasion of superabundant divine power; the Lord showed the proud devil to be weaker than this. 19. He says the king is the natural law; the throne, the passionate disposition according to sense perception; the robe, the covering of vainglory; the sackcloth, the mourning that accompanies repentance; the ashes, humility. 20. He calls \"men\" those concerned with reason; \"beasts,\" those concerned with desire; \"oxen,\" those concerned with anger; \"sheep,\" those who stumble in the contemplation of things visible.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":488,"ref":"p488","source":"21. Ὅτι καί τήν ἑκάστου ψυχήν ἡ Νινευή σημαίνει. 22. 'Οὐκ ἄνευ' εἰσί, χρόνος καί τόπος· ὧν χωρίς οὐδέν ἔστιν τῶν γενητῶν. 23. Τούς περί ἀρετῆς καί γνώσεως λόγους ἔχουσα ἡ Ἐκκλησία, καί ἡ τοῦ καθ᾿ ἕκαστον ψυχή, ὡς ὑπερβαίνοντας χρόνον καί φύσιν, πλέον ἔχει τῶν δώδεκα\n\nμυριάδων· ὁ γάρ τῆς ἀρετῆς λόγος, τήν σαρκός ὡς ἀριστερᾶς οὐκ οἶδεν ἁμαρτίαν· ὁ δέ τῆς γνώσεως λόγος, τήν ψυχῆς ὡς δεξιάν οὐ γινώσκει κακίαν. ( 24. Αἰτία τῶν ἀρετῶν ἐστιν ὁ Θεός· τούτου δέ κατ᾿ ἐνέργειαν γνῶσίς ἐστιν, ἡ τοῦ κατ᾿ ἀλήθειαν ἐπεγνωκότος τόν Θεόν πρός τό πνεῦμα κατά τήν ἕξιν ἀλλοίωσις.\n\n25. Ὁ κατά φύσιν λόγος, φησί, διά μέσων τῶν ἀρετῶν πρός τόν νοῦν ἀνάγειν πέφυκε τόν ἐπιμελούμενον πράξεως· ὁ δέ νοῦς, πρός τήν σοφίαν εἰσάγει διά θεωρίας τόν ἐφιέμενον γνώσεως· τό δέ παράλογον πάθος, πρός τήν αἴσθησιν πείθει κατασύρεσθαι τόν ἀμελοῦντα τῶν ἐντολῶν· ἧς τέλος ἐστί, τό πρός τήν ἡδονήν καθηλωθῆναι τόν νοῦν.\n\n26. Ἀπιστίαν λέγει τήν ἄρνησιν τῶν ἐντολῶν· πίστιν δέ, τήν αὐτῶν συγκατάθεσιν, τό δέ σκότος, τοῦ καλοῦ τήν ἄγνοιαν, τό δέ φῶς, τήν τούτου ἐπίγνωσιν. Χριστόν δέ κέκληκεν, τήν οὐσίαν αὐτῶν καί τήν ὑπόστασιν· τόν διάβολον δέ, τήν πάντων γεννητικήν τῶν κακῶν χειρίστην ἕξιν. 27. Ἀρετήν λέγει, ἀπαθεστάτην καί παγίαν περί τό καλόν ἕξιν· ἧς ἐφ᾿ ἑκάτερα καθέστηκεν οὐδέν, Θεοῦ φερούσης χαρακτῆρα, ᾧ οὐδέν ἐστιν ἐναντίον. 28. Εἰ Λόγος διώρισεν, ὡς πέφυκεν, ἑκάστου τῶν ὄντων τήν γένεσιν· οὐδέν τῶν ὄντων ἑαυτοῦ φυσικῶς ἤ ὑπερβέβηκεν, ἤ ὑποβέβηκεν. Οὐκοῦν ὄρος μέν τῶν ὄντων ἐστίν, ἡ κατ᾿ ἔφεσιν τῆς αἰτίας ἐπίγνωσις·","english":"21. That Nineveh signifies the soul of each person. 22. \"Not without\" are time and place; without these nothing of created things exists. 23. The Church, and the soul of each individual, having the words concerning virtue and knowledge, as surpassing time and nature, has more than the twelve ten-thousands; for the word of virtue does not know the sin of the flesh as the left; and the word of knowledge does not recognize the evil of the soul as the right. 24. The cause of the virtues is God; knowledge of him according to activity is the alteration, in relation to the spirit according to habit, of the one who has truly known God. 25. The natural word, he says, is naturally able to lead the one who attends to practice through the midst of the virtues to the intellect; and the intellect introduces the one who strives for knowledge through contemplation to wisdom; but irrational passion persuades the one who neglects the commandments to be dragged down to sensation; whose end is that the intellect be nailed to pleasure. 26. He calls unbelief the denial of the commandments; and faith, the assent to them; and darkness, the ignorance of the good; and light, the knowledge of it. And he has called Christ their essence and their subsistence; and the devil, the worst habit that generates all evils. 27. He calls virtue the most passionless and firm habit concerning the good; on either side of which nothing stands, since it bears the character of God, to whom nothing is contrary. 28. If the Word distinguished, as is natural, the generation of each of existing things, nothing of existing things has naturally either surpassed or fallen below itself. Therefore the mountain of existing things is the knowledge of the cause according to desire;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":489,"ref":"p489","source":"μέτρον δέ, ἡ ἐφικτή τοῖς οὖσι κατ᾿ ἐνέργειαν τῆς αἰτίας ἐκμίμησις.\n\n29. Τό ὑπέρ τόν ὄρον φέρεσθαι, καί τό μέτρον, φησί, τῶν κινουμένων τήν ἔφεσιν, ἀνόνητον ποιεῖ τόν δρόμον, μή καταντώντων εἰς Θεόν, ἐν ᾧ ἡ κατ᾿ ἔφεσιν πάντων ἵσταται κίνησις, ἀνθυπόστατον δεχομένη τέλος Θεοῦ τήν ἀπόλαυσιν. 30. Τό ὑπέρ τόν ὄρον καί τό μέτρον· καί παρά τόν ὄρον καί τό μέτρον δηλονότι.\n\n31. Τῷ λόγῳ δηλονότι.\n\n32. Ὅτι καί τούς τῶν ἀσωμάτων καί τούς τῶν σωμάτων ἀφίησι λόγους, ὁ πρός τόν Θεόν ἀναδραμών κατ᾿ ἔκστασιν ( νοῦς. Οὐ γάρ πέφυκέ τι Θεῷ τῶν μετά Θεόν ἅμα συγκατοπτεύεσθαι.\n\n33. Πῶς καί εἰς τόν Ἰουδαϊκόν λαόν δύναται ληφθῆναι τυπικῶς Ἰωνᾶς. 34. Πῶς ἑρμηνευόμενος Ἰωνᾶς προδιελέγχει τυπικῶς τόν Ἰουδαϊκόν λαόν. 35. Ὅτι νενίκηκεν μᾶλλον ὁ Κύριος τήν τυράννου δύναμιν σαρκός ἀσθένειαν προβαλλόμενος, ἥπερ τόν Ἀδάμ ὁ διάβολος ἀξίαν θεότητος ὑποσχόμενος. 36. Σκώληξ ἐστίν ὁ Κύριος διά τήν ἄσπορον σάρκα· ἥλιος δέ, καί ὡς διά τήν δύσιν τῆς ταφῆς, καθ᾿ ἥν ὑπό γῆν γέγονε ὡς ἄνθρωπος ὁ Λόγος, καί ὡς φύσει κατ᾿ οὐσίαν φῶς ὑπάρχων καί Θεός.","english":"A measure, however, is the imitation of the cause, attainable by existing things in actuality.\n\n29. To be carried beyond the boundary, and the measure, he says, makes the course of those who are moved by desire unprofitable, since they do not arrive at God, in whom the motion of all things according to desire comes to rest, receiving as its corresponding end the enjoyment of God. 30. Beyond the boundary and the measure; and evidently also contrary to the boundary and the measure.\n\n31. Evidently by the word.\n\n32. That the mind that has run back to God in ecstasy abandons both the principles of incorporeal things and those of bodies. For it is not in the nature of any of the things after God to be contemplated at the same time together with God.\n\n33. How Jonah can also be taken typically as referring to the Jewish people. 34. How Jonah, when interpreted, prefigures the Jewish people typically. 35. That the Lord has conquered the power of the tyrant more by putting forward the weakness of the flesh than the devil did when he promised Adam the worth of divinity. 36. The Lord is a worm because of the flesh conceived without seed; and a sun, both as it were because of the setting of the burial, through which the Word became under the earth as a man, and as being by nature light in essence and God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":490,"ref":"p490","source":"37. Ὅτι τό πνεῦμα τοῦ καύσωνος, οὐ μόνον τούς πειρασμούς, ἀλλά καί τήν ἐγκατάλειψιν τοῦ Θεοῦ, τήν ἀφαιρουμένην τῶν Ἰουδαίων τήν τῶν θείων χαρισμάτων χορηγίαν δηλοῖ.\n\n38. Ὑπερηφανίας ἴδιόν φησι, τό ἀρνεῖσθαι τόν Θεόν ἀρετῆς εἶναι γενέτην καί φύσεως· κενοδοξίας δέ, τό μερίζειν τήν φύσιν πρός τήν ὕφεσιν· ὧν ὁ τῦφος εἶναι γέννημα πέφυκεν, ἕξις κακίας ὑπάρχων σύνθετος, Θεοῦ μέν ἄρνησιν ἑκούσιον ἔχουσα, καί τῆς κατά τήν φύσιν ἰσοτιμίας ἄγνοιαν. 39. Ἡ διά πνεύματος κατά ψυχήν ἀγχιστεία, σαρκός μέν λύει τήν σχέσιν τῆς προαιρέσεως· Θεῷ δέ προσδεσμεῖ κατά πόθον προσηλωθεῖσαν. 40. Νύκτα φησί, τά νομικά σύμβολα, ὑφ᾿ ἅ ὁ νόμος τελεῖ· ἐν οἷς οὐκ ἔστιν εὑρεῖν ψυχῆς φωτισμόν μή νοουμένοις πνευματικῶς. 41. Ὅτι διά τό μέγα, καί μηδενί λόγῳ μετρούμενον τῆς θείας οἰκονομίας μυστήριον, ἡ τῶν ἐθνῶν Ἐκκλησία, φησί, πόλις μεγάλη τῷ Θεῷ προσηγορεύθη.\n\n( 42. Κατά μέν τήν οὐσίαν ἡ ἀλήθεια, φησί, προηγεῖται τῶν τύπων· κατά δέ τήν ἔκφανσιν, οἱ τύποι χρονικῶς προηγοῦνται τῆς ἀληθείας. Οὐκοῦν ἐπειδή προλαβών ἐν ἑαυτῶ τυπικῶς τήν ἀλήθειαν προδιέγραψεν Ἰωνᾶς, μείνας ἐν τῇ κοιλίᾳ τοῦ κήτουςς τρεῖς ἡμέρας καί τρεῖς νύκτας· Ἔτι τρεῖς ἡμέραι, φησί, τάς τρεῖς ἡμέρας τῆς τοῦ Κυρίου ταφῆς καί ἀναστάσεως λέγων, μεθ᾿ ἅς, ἡ τῶν ἐθνῶν καταστραφήσεται πλάνη καί ἀγνωσία.","english":"37. That the spirit of the scorching heat signifies not only temptations but also the abandonment by God, which removed from the Jews the supply of divine gifts.\n\n38. He says it is proper to pride to deny that God is the begetter of virtue and of nature; and to vainglory, to divide nature toward diminishment; of which arrogance is by nature the offspring, being a composite habit of vice, having a voluntary denial of God and ignorance of the natural equality of honor. 39. The kinship of the soul through the spirit dissolves the relation of the flesh in choice, and binds it fast to God, fastened by desire. 40. He calls night the legal symbols, under which the law is fulfilled; in which it is not possible to find the illumination of the soul unless they are understood spiritually. 41. That because of the great mystery of the divine economy, measured by no reason, the Church of the Gentiles, he says, was called a great city to God.\n\n(42. In essence, he says, the truth precedes the types; but in manifestation, the types precede the truth in time. Therefore, since Jonah, having first sketched out the truth typically in himself beforehand, remained in the belly of the sea-monster three days and three nights: \"Yet three days,\" he says, meaning the three days of the Lord's burial and resurrection, after which the error and ignorance of the Gentiles will be destroyed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":491,"ref":"p491","source":"43. Δηλονότι τῆς πίστεως.\n\n44. Ἐπίτομος ἔκθεσις τῆς ἑρμηνείας τοῦ ὀνόματος Ἰωνᾶ, κατά τήν ἐπικειμένην αὐτῷ περί ἑκάστου τῶν ἐκφερομένων προσώπων τε καί τρόπων δύναμιν.\n\n45. Νόμος δηλονότι.\n\n46. Ἔργον εἶναι τοῦ φυσικοῦ νόμου φησί, τήν γνωμικήν πάντων πρός πάντας ὁμόγνωμον σχέσιν.\n\n47. Κανόνες ἀποδεικτικοί τῆς τοῦ φυσικοῦ νόμου χαρακτηριστικῆς ἰδιότητος. 48. Ὁ γραπτός νόμος, φησί, κωλύων φόβῳ τήν ἀδικίαν, ἐθίζει πρός τό δίκαιον· χρόνῳ δέ, τό ἔθος ποιεῖ διάθεσιν φιλοδίκαιον· ὑφ᾿ ἧς ἡ παγία πρός τό καλόν ἕξις ἐπιγίνεται, λήθην προλαβούσης πονηρίας ἐπάγουσα. 49. Ὅροι τῆς ἑκάστου τῶν προῤῥηθέντων νόμων ἐνεργείας ἀποδεικτικοί. 50. Ὅτι τό μέν σχεῖν ὡς ἑαυτόν τόν πλησίον, μόνης ἐστί φροντίδος τῆς πρός τό εἶναι ζωῆς, ὅπερ φυσικοῦ νόμου καθέστηκε. Τό δέ τόν πλησίον ἀγαπᾷν ὡς ἑαυτόν, καί τοῦ πρός τό εὖ εἶναι κατ᾿ ἀρετήν ἐστι προνοεῖσθαι τοῦ πέλας· ὅπερ ὁ γραπτός ἐπιτρέπει νόμος. Τό δέ ὑπέρ ἑαυτόν ἀγαπῆσαι τόν πλησίον, τοῦ νόμου τῆς χάριτός ἐστιν ἰδιώτατον.","english":"43. Evidently of faith.\n\n44. A concise exposition of the meaning of the name Jonah, according to the power inherent in it concerning each of the persons and manners set forth.\n\n45. Evidently the law.\n\n46. He says it is the work of the natural law to bring about the concordant disposition of all men's judgment toward all.\n\n47. Canons demonstrating the distinctive property of the natural law. 48. The written law, he says, by fear restraining injustice, accustoms one to what is just; and in time it makes habit a disposition that loves justice; from which arises a firm habit toward the good, bringing forgetfulness of former wickedness. 49. Definitions demonstrating the operation of each of the laws previously mentioned. 50. That to regard one's neighbor as oneself belongs to the care for life that concerns mere existence alone, which is a matter of the natural law. But to love one's neighbor as oneself, and by virtue to provide for the neighbor's well-being, belongs to the written law, which enjoins this. But to love one's neighbor above oneself is most proper to the law of grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":492,"ref":"p492","source":"51. Ὅροι κατ᾿ ἐπιτομήν ἀποδεικτικοί τῆς τῶν τριῶν ἡμερῶν κατορθωτικῆς τῶν καλῶν ἰδιότητος.\n\n52. Ἡ ὁδός τῶν τριῶν ἡμερῶν ἐστί φησιν, ἡ διά τῶν τριῶν νόμων τοῦ φυλάττοντος αὐτούς κατά δικαιοσύνην τελείωσις. ( 53. Ἄλλη θεωρία λεπτοτέρα περί τῆς σκηνῆς καί τῆς κολοκύνθης καί τοῦ σκώληκος καί τοῦ καύσωνος καί τοῦ ἡλίου. 54. Ὁ κωλυόμενος τῶν πρός ἡδονήν σώματος ἀφορμῶν, φησί, μανθάνει προνοίας λόγους ἐπεχούσης τήν ἐξαπτικήν ὕλην τῶν παθῶν. Ὁ δέ τάς πρός ὀδύνην σώματος δεχόμενος μάστιγας, διδάσκεται κρίσεως λόγους, προλαβόντων μολυσμῶν ἀκουσίοις πόνοις αὐτόν καθαιρούσης.\n\nΞΕ (65). ΠΕΡΙ ΤΩΝ ΑΝΑΙΡΕΘΕΝΤΩΝ ΕΚ ΤΟΥ ΣΠΕΡΜΑΤΟΣ ΣΑΟΥΛ ΥΠΟ ΤΩΝ ΓΑΒΑΟΝΙΤΩΝ ΕΠΙ ΔΑΒΙΔ ΒΑΣΙΛΕΩΣ.\n\n( 65. ΕΡΩΤΗΣΙΣ ΞΕ' Ἐν τῇ δευτέρᾳ τῶν Βασιλειῶν γέγραπται· «ὅτι ἐγένετο λιμὸς ἐν ταῖς ἡμέραις Δαβὶδ τρία ἔτη, ἐνιαυτὸς ἐχόμενος ἐνιαυτοῦ· καὶ ἐξεζήτησε Δαβὶδ τὸ πρόσωπον Κυρίου. Καὶ εἶπε Κύριος· ἐπὶ Σαοὺλ καὶ ἐπὶ τὸν οἶκον αὐτοῦ ἡ ἀδικία, περὶ οὗ ἐθανάτωσε τοὺς Γαβαωνίτας. Καὶ ἐκάλεσεν Δαβὶδ τοὺς Γαβαωνίτας καὶ εἶπεν αὐτοῖς· τί ποιήσω ὑμῖν καὶ ἐν τίνι ἐξιλάσομαι καὶ εὐλογήσατε τὴν κληρονομίαν Κυρίου; Καὶ εἶπαν πρὸς τὸν βασιλέα· ὁ ἀνήρ, ὃς συνετέλεσεν ἡμᾶς καὶ ἐδίωξεν ἡμᾶς καὶ ἐλογίσατο ἐξολοθρεῦσαι ἡμᾶς, ἀφανίσομεν αὐτὸν τοῦ μὴ ἑστάναι αὐτὸν ἐν παντὶ ὁρίῳ Ἰσραήλ· δότε ἡμῖν ἑπτὰ ἄνδρας ἐκ τῶν υἱῶν αὐτοῦ, καὶ ἐξηλιάσομεν αὐτοὺς τῷ Κυρίῳ ἐν τῷ βουνῷ Σαούλ. Καὶ ἔλαβεν ὁ βασιλεὺς τοὺς δύο υἱοὺς Ῥεσφᾶς, θυγατρὸς Ἔα, παλλακῆς Σαούλ, τὸν Ἑρμονθὶ καὶ τὸν Μεμφιβοσθέ, καὶ τοὺς πέντε υἱοὺς","english":"51. Boundary marks in summary form demonstrating the distinctive character of the goodness that is effective through the three days.\n\n52. The way of the three days, he says, is the perfection through the three laws of the one who keeps them in righteousness. (53. Another, more subtle contemplation concerning the tabernacle and the gourd and the worm and the scorching heat and the sun. 54. He who is hindered from the impulses of the body that lead to pleasure, he says, learns the principles of providence, which restrains the seductive matter of the passions. But he who receives the scourges of the body that lead to pain is taught the principles of judgment, which purges him by involuntary pains when defilements have come first.\n\n65. CONCERNING THOSE OF THE SEED OF SAUL WHO WERE DESTROYED BY THE GIBEONITES IN THE TIME OF DAVID THE KING.\n\n(65. QUESTION 65. In the second book of Kingdoms it is written: \"that there was a famine in the days of David for three years, year following year; and David sought the face of the Lord. And the Lord said: Upon Saul and upon his house is the iniquity, concerning him whom he put to death, the Gibeonites. And David called the Gibeonites and said to them: What shall I do for you, and with what shall I make atonement, and bless the inheritance of the Lord? And they said to the king: The man who consumed us and persecuted us and purposed to destroy us, we shall destroy him so that he shall not stand in any border of Israel; give us seven men from his sons, and we shall expose them to the Lord on the hill of Saul. And the king took the two sons of Rizpah, the daughter of Aiah, the concubine of Saul, Hermonthi and Mephibosheth, and the five sons of","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":493,"ref":"p493","source":"Μερόβ, θυγατρὸς Σαούλ, οὓς ἔτεκε τῷ Ἐσδριήλ, καὶ ἔδωκεν αὐτοὺς ἐν χειρὶ τῶν Γαβαωνιτῶν· καὶ ἐξηλίασαν αὐτοὺς ἐν τῷ ὄρει ἐναντίον Κυρίου. Καὶ ἔπεσον ἐκεῖ οἱ ἑπτὰ ἐπὶ τὸ αὐτό, καὶ ἐθανατώθησαν ἐν ἡμέραις θερισμοῦ ἐν ἀρχῇ θερισμοῦ κριθῶν. Καὶ ἔλαβε Ῥεσφά, θυγάτηρ Ἔα, τὸν σάκκον καὶ διέστρωσεν αὐτὸν ἑαυτῇ ἐπὶ τὴν πέτραν, ἕως ἔσταξαν ἐπ᾽ αὐτοὺς ὕδατα Θεοῦ ἐξ οὐρανοῦ. Καὶ ἐποίησε πάντα ὅσα ἐνετείλατο ὁ βασιλεύς. Καὶ ἐπήκουσεν ὁ Θεὸς τῇ γῇ μετὰ ταῦτα». Διὰ τί μετὰ τὸν θάνατον Σαοὺλ ὁ Δαβὶδ ἀπῃτήθη δίκας, λιμοῦ κρατήσαντος τὴν γῆν, ἕως ἔδωκε τοὺς ἐκ ( τοῦ σπέρματος Σαοὺλ ἑπτὰ ἄνδρας θανατωθῆναι τοῖς Γαβαωνίταις; Τίς ἡ τούτων δύναμις τῶν λόγων καὶ πῶς πνευματικῶς αὐτοὺς θεωρήσομεν; Ἀπόκρισις.\n\nἩ μὲν ἀκριβὴς γνῶσις τῶν λογίων τοῦ Πνεύματος μόνοις ἀποκαλύπτεσθαι πέφυκε τοῖς ἀξίοις τοῦ Πνεύματος· οἳ διὰ πολλὴν τῶν ἀρετῶν ἐπιμέλειαν τῆς τῶν παθῶν αἰθάλης τὸν νοῦν ἐκκαθάραντες(1), ἐσόπτρου δίκην καθαροῦ τε καὶ διαυγοῦς, ἅμα τῇ πρώτῃ προσβολῇ, καθάπερ πρόσωπον, ἐντυπουμένην αὐτοῖς καὶ ἐμπίπτουσαν τὴν τῶν θείων ὑποδέχονται γνῶσιν· οἷς δὲ κατ᾽ ἐμὲ ταῖς τῶν παθῶν κηλίσιν ὁ βίος κατέστικται, μόλις, κἂν ἐξ εἰκότων τινῶν στοχασμῶν, τεκμηριῶσαι τὴν τῶν θείων γνῶσίν ἐστι δυνατόν, μὴ ὅτι γε νοῆσαί τε καὶ φράσαι ταύτην δι᾽ ἀκριβείας ἀπαυθαδίζεσθαι. Καὶ οἶδα σαφῶς ἔγωγε ὅτι πάσχων αὐτὸς γινώσκεις τὰ θεῖα μᾶλλον, τίμιε πάτερ(2), καὶ πείρᾳ λαβὼν ἔχεις τούτων τὴν ἐπιστήμην ἤπερ ἐγὼ λέγων ἐπίσταμαι, μηδὲν ἐκ τοῦ παθεῖν ἀποφήνασθαι περὶ τῶν θείων δυνάμενος.","english":"Merob, daughter of Saul, whom she bore to Esdriel, and he gave them into the hand of the Gibeonites; and they put them to death on the mountain before the Lord. And there the seven fell together, and were put to death in the days of harvest, in the beginning of the barley harvest. And Respha, the daughter of Ea, took the sackcloth and spread it for herself upon the rock, until waters from God from heaven dripped upon them. And he did all that the king commanded. And God was entreated for the land after these things. Why, after the death of Saul, was David required to pay the penalty, when famine had seized the land, until he gave seven men of the seed of Saul to be put to death by the Gibeonites? What is the power of these words, and how shall we contemplate them spiritually? Answer.\n\nThe exact knowledge of the oracles of the Spirit is by nature revealed only to those who are worthy of the Spirit; who, through great diligence in the virtues, having cleansed their mind from the soot of the passions, like a pure and translucent mirror, at the very first impact, as it were a face, receive the knowledge of divine things imprinted and falling upon them; but for those whose life, like mine, is stained with the spots of the passions, it is barely possible, even by probable conjectures, to infer the knowledge of divine things, let alone to presume to understand and express it with exactness. And I know clearly that you yourself, suffering, know divine things better, honored father, and having gained the knowledge of them by experience you possess it more than I know it by speaking, since I am able to declare nothing about divine powers from having suffered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":494,"ref":"p494","source":"Πλὴν καὶ τὸ κατὰ δύναμιν οὐκ ἀπόβλητον, καὶ μάλισθ᾽ ὑμῖν τοῖς ἐπιτάξασι καὶ τόνδε μοι περὶ τῶν ὑπὲρ δύναμιν τοῦ λέγειν πόνον ἐπιθεμένοις. Σαοὺλ τοίνυν ἐστίν, κατὰ τόνδε τῆς Γραφῆς τὸν τόπον(3), ὁ βασιλεύων κατὰ δύναμιν ἐντολῆς σαρκίνης τῶν σαρκικῶν Ἰουδαίων ἐν γράμματι νόμος, ἤγουν ὁ βασιλεύων τῶν ἀγομένων μόνῳ τῷ γράμματι τοῦ νόμου σωματικὸς τρόπος ἢ λογισμός. ‘Αἰτητὸς’ γὰρ ‘ᾄδης,’ κατὰ μίαν ἐπιβολήν, Σαοὺλ ἑρμηνεύεται· τῆς γὰρ ἐν Πνεύματι Θεοῦ κατ᾽ ἀρετὴν διεξαγομένης ζωῆς τε καὶ βασιλείας προτιμήσας τὴν φιλήδονον ζωὴν ὁ τῶν Ἰουδαίων λαὸς ᾐτήσατο τὸν ᾅδην ἤγουν τὴν ἄγνοιαν ἀντὶ τῆς γνώσεως αὐτοῦ βασιλεύειν· πᾶς γὰρ ὁ τῆς θείας ἐκπεπτωκὼς ἀγάπης τὸν ἐν τῇ σαρκὶ νόμον ἔχει διὰ τῆς ἡδονῆς βασιλεύοντα, ( τὸν μηδεμίαν θείαν ἐντολὴν φυλάξαι δυνάμενον ἢ μὴ βουλόμενον. Κατ᾽ ἄλλον δὲ τρόπον Σαοὺλ ἑρμηνεύεται ‘δεδανεισμένος ἢ δάνειον’. Οὐ γὰρ ἐδόθη ὁ γραπτὸς νόμος τοῖς λαβοῦσιν εἰς κτῆσιν περιουσίας, ἀλλ᾽ εἰς παιδαγωγίαν προσδοκωμένης ἐπαγγελίας. Διὸ καὶ δοὺς τῷ Σαοὺλ τὴν βασιλείαν Θεὸς ἐν τῇ πρὸς αὐτὸν Διαθήκῃ αἰώνιον οὐ καθυπέσχετο τὴν βασιλείαν. Πᾶν γὰρ δάνειον οὐ γίνεται τῷ λαβόντι κτῆμα περιουσίας, ἀλλὰ πρόφασις καμάτου καὶ πόνων εἰς ἄλλης περιουσίας συλλογήν. Ἡ δὲ τοῦ Σαοὺλ παλλακὴ Ῥεσφὰ ‘δρόμος’ ἑρμηνεύεται ‘στόματος’. Δρόμος δὲ στόματός ἐστιν ἡ κατὰ μόνην τὴν ἐν λόγῳ προφορὰν τοῦ νόμου μάθησις, ἣν εἰσοικίζεται παρανόμως ὁ μόνην τὴν σωματικὴν τοῦ νόμου περιέπων λατρείαν, ἀφ᾽ ἧς οὐδὲν εὐσεβὲς γεννᾷ καὶ φιλόθεον.","english":"However, even what is according to one's ability is not to be rejected, especially by you who have enjoined this task and laid on me this labor of speaking about things beyond my ability. Saul, then, in this passage of Scripture, is the law that reigns according to the power of a fleshly commandment over fleshly Jews in the letter, that is, the bodily manner or reasoning that reigns over those who are led by the letter of the law alone. For \"Saul\" is interpreted as \"asked for\" or \"Hades,\" according to one rendering; for the people of the Jews, having preferred a life of pleasure to the life and kingdom in the Spirit of God conducted according to virtue, asked for Hades—that is, ignorance—to reign instead of His knowledge. For everyone who has fallen away from divine love has the law in the flesh reigning through pleasure, being unable or unwilling to keep any divine commandment. In another sense, \"Saul\" is interpreted as \"one who has borrowed\" or \"a loan.\" For the written law was not given to those who received it as an acquisition of property, but for instruction until the promised inheritance. Therefore God, having given the kingdom to Saul, did not promise him an eternal kingdom in His covenant with him. For every loan does not become an acquisition of property for the one who receives it, but an occasion of toil and labors for the gathering of another property. And Saul's concubine Rizpah is interpreted as \"a course of the mouth.\" And a course of the mouth is the learning of the law according to mere utterance in speech, which the one who attends only to the bodily worship of the law unlawfully takes in, from which he begets nothing pious or God-loving.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":495,"ref":"p495","source":"Ὁ γὰρ μόνην τὴν σωματικὴν τοῦ νόμου κατὰ προφορὰν λόγου μάθησιν ἐξασκούμενος(4) νόμιμον οὐκ ἔχει τὴν πρὸς τὸν λόγον, ἤγουν τὴν μάθησιν τοῦ νόμου, συμβίωσιν. Ὅθεν δυσγενῆ καὶ ἀπόβλητα καθέστηκεν αὐτοῦ τὰ γεννώμενα. Γεννᾶται γὰρ αὐτῷ διὰ τὴν παράνομον κοίτην ἐκ τῆς Ῥεσφᾶς ὁ Ἑρμονθὶ καὶ ὁ Μεμφιβοσθέ, ὅπερ ἐστὶν ἀνάθεμα αὐτῶν καὶ αἰσχύνη στόματος αὐτῶν. Ἑρμονθὶ γάρ, κατὰ μίαν ἐπιβολήν, ‘ἀνάθεμα αὐτῶν’ ἑρμηνεύεται καὶ Μεμφιβοσθὲ ‘αἰσχύνη στόματος αὐτῶν·’ ἀνάθεμα δὲ αὐτῶν ἐστιν ἡ διὰ σώματος καθ᾽ ἁμαρτίαν φθορὰ τῆς τῶν παθῶν ἐνεργείας(5)· Μεμφιβοσθὲ δέ ἐστιν ἡ παρὰ φύσιν τοῦ νοῦ περὶ κακίαν κίνησις, ἤγουν ἡ κατὰ νοῦν ἐπινοητικὴ\n\nτῶν φαύλων ἐνθύμησις, αἰσχύνη στόματος, τουτέστι τοῦ νοῦ, καὶ οὖσα καὶ λεγομένη.\n\nἪ πάλιν, ἀνάθεμα αὐτῶν ἐστιν(6) ὁ τόπος τοῦ νῦν κρατοῦντος ἐπιτιμίου τῆς φύσεως, τουτέστιν ὁ κόσμος οὗτος, ὡς χωρίον θανάτου καὶ φθορᾶς διὰ τὴν ἁμαρτίαν γενόμενος, εἰς ὃν ἐκ τοῦ παραδείσου μετὰ τὴν παράβασιν τῆς θείας ἐντολῆς ὁ πρῶτος κατέπεσεν ἄνθρωπος· ὅντινα κόσμον κατὰ τὴν τῆς γνώμης φιλήδονον σχέσιν, ἤγουν τὴν κοσμικὴν προσπάθειαν, γεννᾶν πέφυκεν ( ἐκ τῆς κατὰ μόνην τὴν ἐν λόγῳ τοῦ νόμου προφορὰν μαθήσεως ὁ μὴ διαβαίνων κατὰ νοῦν πρὸς τὴν ἔνδον ἐν πνεύματι τοῦ νομικοῦ γράμματος θείαν εὐπρέπειαν. Αἰσχύνη δὲ στόματος αὐτῶν ἐστι ἡ κατὰ νοῦν φιλόκοσμος μελέτη τῶν λογισμῶν καὶ φιλοσώματος.","english":"For he who practices only the bodily learning of the law according to the utterance of the word does not have a lawful cohabitation with the word—that is, with the learning of the law. Hence his offspring are base-born and rejected. For through the unlawful union with Respha there are born to him Hermonthi and Memphibosthe, which is their anathema and the shame of their mouth. For Hermonthi, in a single rendering, is interpreted as \"their anathema,\" and Memphibosthe as \"the shame of their mouth.\" And their anathema is the corruption through the body, by sin, of the activity of the passions; and Memphibosthe is the movement of the mind against nature toward vice—that is, the inventive conception of base things according to the mind—being and being called the shame of the mouth, that is, of the mind.\n\nOr again, their anathema is the place of the present penalty of nature that now prevails—that is, this world, which has become a region of death and corruption because of sin, into which the first man fell from paradise after the transgression of the divine commandment. This world, in accordance with the pleasure-loving disposition of the will—that is, worldly attachment—he who does not pass in mind to the inner divine beauty of the legal letter in the Spirit is by nature prone to beget from the learning that comes from the utterance of the law in word alone. And the shame of their mouth is the world-loving and body-loving meditation of thoughts according to the mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":496,"ref":"p496","source":"Ἐν ᾧ γὰρ ὁ κόσμος ἐκ τῆς ἐμφαινομένης τῷ γράμματι τοῦ νόμου σωματικῆς διαπλάσεως(7) κατὰ τὴν γνωμικὴν σχέσιν γεννᾶσθαι πέφυκεν, ἤγουν ἡ τὸν κόσμον φιλοῦσα διάθεσις, καὶ ἡ κατὰ νοῦν φιλόκοσμος μελέτη τῶν λογισμῶν εἰκότως συγγεννᾶται καὶ φιλοσώματος.\n\nἪ πάλιν, ἀνάθεμα αὐτῶν ἐστιν(8) ἡ πρόσυλος καὶ ἀκαλλὴς τῶν παθῶν καὶ ἀδιατύπωτος κίνησις, αἰσχύνη δὲ στόματός ἐστιν ἡ τοῖς πάθεσιν εἶδος ἐπάγουσα καὶ τὸ καθ᾽ ἡδονὴν πρὸς αἴσθησιν διαπλάττουσα κάλλος τοῦ νοῦ κίνησις. Χωρὶς γὰρ τῆς κατὰ νοῦν ἐπινοητικῆς δυνάμεως πρὸς διάπλασιν μορφῆς οὐδαμῶς ἄγεται πάθος. Οὐκοῦν ὁ μόνῳ τῷ γράμματι τοῦ νόμου περιγράφων τῆς θείας ἐπαγγελίας τὴν δύναμιν παλλακὴν ἀλλ᾽ οὐ γυναῖκα νόμιμον ἔχει τοῦ νόμου τὴν μάθησιν. Ὅθεν ἐξ ἀνάγκης ἡ τοιαύτη μάθησις, οὐ δι᾽ ἑαυτὴν ἀλλὰ διὰ τὸν αὐτὴν σωματικῶς ἐκδεχόμενον, ἤγουν συγγινόμενον, γεννᾷ τὸ ἀνάθεμα καὶ τὴν αἰσχύνην. Ὁ γὰρ διὰ τρυφὴν σωματικὴν καὶ ἀνάπαυσιν τὰς θυσίας καὶ τὰς ἑορτὰς τά τε σάββατα καὶ τὰς νεομηνίας κατὰ τὸν νόμον τὸν Θεὸν διατεταχέναι πιστεύων πάντῃ τε καὶ πάντως ὑπὸ τὴν ἐνοχὴν γενήσεται τῆς τῶν παθῶν ἐνεργείας(9) καὶ τὴν αἰσχύνην τῆς τῶν ἐπ᾽ αὐτοῖς αἰσχρῶν λογισμῶν ῥυπαρίας, ὑπό τε τὸν φθειρόμενον ἔσται κόσμον καὶ τὴν ἐν λογισμοῖς φιλοσώματον μελέτην ὑπό τε τὴν ὕλην τῶν παθῶν καὶ τὸ εἶδος, μηδὲν ἄλλο πλὴν τῶν φθειρομένων τίμιον ἔχειν δυνάμενος καὶ διὰ τοῦτο τυχὸν κακῶς γεννῶν τὴν Μερόβ, τὴν γεννῶσαν υἱοὺς πέντε τῷ Ἐσδριήλ. Μερὸβ δὲ ‘πλησμονὴ φάρυγγος’ ἑρμηνεύεται, ἥτις ἐστὶν ἡ γαστριμαργία.","english":"For in this, the world is naturally born from the bodily formation that appears in the letter of the law, according to the disposition of the will—that is, the disposition that loves the world—and the world-loving meditation of thoughts according to the mind is reasonably co-born with it, and body-loving as well.\n\nOr again, their anathema is the material and unlovely and formless motion of the passions, and the shame of the mouth is the motion of the mind that brings form to the passions and shapes the beauty of the mind according to pleasure toward sensation. For without the mind's inventive power, passion is in no way led toward the formation of a shape. Therefore, he who circumscribes the power of the divine promise by the letter of the law alone has the learning of the law as a concubine and not as a lawful wife. Hence of necessity such learning, not for its own sake but for the sake of the one who receives it bodily—that is, who consorts with it—gives birth to the anathema and the shame. For he who believes that God ordained the sacrifices and the feasts and the sabbaths and the new moons according to the law for the sake of bodily luxury and rest will altogether and in every way come under the constraint of the working of the passions and the shame of the filth of the shameful thoughts concerning them, and he will be under the corruptible world and the body-loving meditation in his thoughts, and under the matter of the passions and the form, being able to hold nothing else precious except corruptible things, and for this reason perhaps begetting badly Merob, who bore five sons to Esdriel. And Merob is interpreted as \"fullness of the throat,\" which is gluttony.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":497,"ref":"p497","source":"Μόνη γὰρ αὕτη, ( παρὰ τῆς ἐντολῆς ἰουδαϊκῶς λαβοῦσα τὴν ἄδειαν, τοὺς κατὰ παράχρησιν τρόπους γεννᾷ τῶν αἰσθήσεων τῷ Ἐσδριήλ, ἤγουν τῷ θεωρητικῷ μέρει τῆς ψυχῆς. Ἐσδριὴλ γὰρ ἑρμηνεύεται ‘θεία δύναμις ἢ βοηθὸς ἰσχυρὸς ἢ βλέψις δυνατή,’ ὅπερ ἐστὶν ὁ κατ᾽ εἰκόνα μὲν Θεοῦ γενόμενος νοῦς.\n\nΤὴν δὲ γαστριμαργίαν, ὡς τοῦ κατ᾽ ἐντολὴν σαρκὸς νόμου, τουτέστι τοῦ γράμματος, γέννημα, παραπεισθεὶς συνοικισάμενος. Πεισθεὶς γὰρ ὁ νοῦς θείας ἐντολῆς εἶναι διαταγήν, κατὰ τὸν ἐν γράμματι νόμον, τὴν κατὰ σάρκα τρυφήν(10), ἄλλην οὐ προσίεται πλὴν αὐτῆς πρὸς συμβίωσιν, ὡς θείαν καὶ νόμου τοῦ βασιλεύοντος αὐτὴν ἡγησάμενος γέννημα, καὶ τοὺς κατὰ παράχρησιν ἐξ αὐτῆς τῶν αἰσθήσεων συνίστησι τρόπους. Ἐπειδὰν γὰρ τὸ θεωρητικὸν τῆς ψυχῆς τὴν τρυφὴν κατὰ τὸν ἐν γράμματι νόμον ὡς θείαν διὰ τὴν ἐντολὴν ἀσπάσηται πρὸς συμβίωσιν, τὴν τῶν αἰσθήσεων παρὰ φύσιν μετέρχεται χρῆσιν, μηδεμιᾶς συγχωροῦν κατὰ φύσιν διαφαίνεσθαι τὴν χρῆσιν τῆς ἐνεργείας.","english":"For this alone, having received license from the commandment in a Jewish manner, gives birth to the modes of the senses according to misuse for Esdriel, that is, for the contemplative part of the soul. For Esdriel is interpreted as \"divine power or strong helper or mighty vision,\" which is the mind that came to be according to the image of God.\n\nBut gluttony, as the offspring of the fleshly law according to the commandment, that is, of the letter, having been persuaded, it cohabited with. For the mind, persuaded that it is the ordinance of a divine commandment, according to the law in the letter, does not admit any other delight of the flesh for cohabitation except itself, having considered it divine and the offspring of the law that rules it, and it establishes the modes of the senses from it according to misuse. For whenever the contemplative part of the soul welcomes delight according to the law in the letter as divine because of the commandment for cohabitation, it pursues the use of the senses contrary to nature, allowing no use of activity according to nature to shine forth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":498,"ref":"p498","source":"Ὁ τοίνυν σωματικῶς τοῦ νόμου τὴν μάθησιν ἐξασκούμενος(11), οἷα δὴ παλλακὴν ἀλλ᾽ οὐ νόμιμον ἔχων γυναῖκα τῶν θείων τὴν εἴδησιν καὶ γεννῶν ἐξ αὐτῆς τὸ ἀνάθεμα τῆς τῶν παθῶν ἐνεργείας καὶ τὴν αἰσχύνην τῆς τῶν ἐπ᾽ αὐτοῖς λογισμῶν ἀηδίας καὶ ἐκ τῆς Μερόβ, τουτέστι τῆς αὐτοῦ θυγατρὸς γαστριμαργίας, ἔκγονα λαμβάνων τοὺς κατὰ παράχρησιν τρόπους τῶν αἰσθήσεων, τοὺς ἐν τῇ φύσει τῶν ὄντων, ἤγουν τοὺς κατὰ φύσιν, ὡς Γαβαωνίτας, ἀποκτέννειν εἴωθε λόγους καὶ\n\nλογισμούς. Γαβαωνῖται γὰρ ἑρμηνεύονται ‘ὀρεινοὶ ἢ μετέωροι·’ δηλοῦσι δὲ σαφῶς οὗτοι τοὺς κατὰ τὴν φυσικὴν θεωρίαν ὑψηλοτέρους λόγους ἢ τοὺς ἐφ᾽ ἡμῖν κατὰ φύσιν λογισμούς, οὓς ἀποκτέννει Σαοὺλ καὶ εἴτις νῦν κατὰ διάθεσιν ἄλλος ὑπάρχει Σαούλ, διὰ τὴν ἐν μόνῳ τῷ νομικῷ γράμματι πλάνην τοὺς κατὰ φύσιν ἀποπέμπεσθαι καὶ παραχαράττειν οὐ παραιτούμενος λόγους. Οὐδεὶς γὰρ μόνῃ προσανέχων τῇ σωματικῇ τοῦ νόμου ( λατρείᾳ φυσικὸν τὸ παράπαν δύναιτ᾽ ἂν παραδέξασθαι λόγον ἢ λογισμόν, ὅτι μηδὲ πέφυκε ταὐτὸν εἶναι τῇ φύσει τὰ σύμβολα.","english":"Therefore the one who practices the learning of the law in a bodily manner, having the knowledge of divine things as a concubine, as it were, and not a lawful wife, and begetting from her the curse of the activity of the passions and the shame of the unpleasantness of the thoughts concerning them, and from Merob, that is, from his own daughter gluttony, receiving as offspring the modes of the senses according to misuse—the principles and thoughts that are in the nature of beings, that is, the natural ones—is accustomed to kill, like the Gibeonites. For Gibeonites is interpreted as \"mountainous or lofty\"; and these clearly indicate the loftier principles according to natural contemplation, or the natural thoughts that are in our power, which Saul kills—and anyone else who is now a Saul in disposition, not shrinking from dismissing and falsifying the natural principles because of the error in the written letter of the law alone. For no one who devotes himself to the bodily worship of the law alone could altogether receive a natural principle or thought, since symbols are not naturally the same as nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":499,"ref":"p499","source":"Εἰ δὲ ταὐτὸν οὐκ ἔστι τῇ φύσει τὰ σύμβολα, κατὰ φύσιν ὁρᾶν τῶν ὄντων τὴν γένεσιν οὐδέποτε δύναται σαφῶς ὁ τοῖς τοῦ νόμου συμβόλοις ὡς πρωτοτύποις προστετηκὼς καὶ διὰ τοῦτο παραλόγως τοὺς κατὰ φύσιν ἀποπέμπεται λόγους, μὴ λογιζόμενος(12) ὅτι χρὴ περιποιεῖσθαι τοὺς ὑπὸ Ἰησοῦ διασωθέντας, ὑπὲρ ὧν καὶ πρὸς τοὺς ἐπαναστάντας αὐτοῖς πέντε βασιλεῖς τὸν φοβερὸν ἐκεῖνον συνεκρότησε πόλεμον, ἐν ᾧ καὶ οὐρανὸς αὐτὸς κατὰ τῶν ἐπαναστάντων τοῖς Γαβαωνίταις διὰ λίθων χαλάζης τῷ Ἰησοῦ συνεμάχησε· οὓς κατέστησε ξυλοφόρους καὶ ὑδροφόρους τῆς θείας σκηνῆς(13), τουτέστι τῆς διὰ τῆς σκηνῆς προδιατυπωθείσης ἁγίας Ἐκκλησίας, ὁ σαρκωθεὶς Λόγος. Οὗτος γάρ, οὗτός ἐστιν Ἰησοῦς ὁ ἀποκτείνας τοὺς κατ᾽ αἴσθησιν αὐτοῖς ἐπανισταμένους ἐμπαθεῖς τρόπους καὶ λογισμούς. Ἀεὶ γὰρ τοὺς κατὰ τὴν φυσικὴν θεωρίαν λόγους ὁ τοῦ Θεοῦ Λόγος Ἰησοῦς περιποιεῖται, προσκαθιστῶν αὐτοὺς τῆς θείας τῶν μυστηρίων σκηνῆς ξυλοφόρους καὶ ὑδροφόρους, οἷα δὴ τῆς ἐξαπτικῆς τοῦ φωτισμοῦ τῆς θείας γνώσεως ὕλης καὶ τῆς ῥυπτικῆς τῶν παθῶν καθάρσεως ἢ τῆς ἐν Πνεύματι ζωτικῆς διαδόσεως ἀφορμῆς χορηγούς. Φυσικῆς γὰρ θεωρίας χωρὶς ἐν οὐδενὶ κατ᾽ οὐδένα τρόπον οὐδαμῶς συντηρεῖσθαι πέφυκε τῶν μυστηρίων ἡ δύναμις.","english":"But if the symbols are not the same as the nature, then the one who clings to the symbols of the law as though they were the originals can never clearly see the generation of beings according to nature, and for this reason irrationally dismisses the principles that accord with nature, not considering that it is necessary to preserve those saved by Jesus, on whose behalf he also stirred up that fearful war against the five kings who rose up against them, in which even heaven itself fought alongside Jesus for the Gibeonites against those who rose up, by means of hailstones of stone; whom the incarnate Word appointed as wood-bearers and water-bearers of the divine tabernacle, that is, of the holy Church prefigured through the tabernacle. For this is Jesus who put to death the passionate ways and thoughts that rise up against them through the senses. For the Word of God, Jesus, always preserves the principles that accord with natural contemplation, establishing them as wood-bearers and water-bearers of the divine tabernacle of the mysteries, as providers of the kindling material of the illumination of divine knowledge and of the cleansing purification of the passions, or of the occasion of the life-giving transmission in the Spirit. For without natural contemplation, the power of the mysteries can in no way, by no means, in no respect be preserved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":500,"ref":"p500","source":"Εἰ δὲ καὶ τὴν ἐθνικὴν μοῖραν δηλοῦσιν οἱ Γαβαωνῖται(14), προσχωροῦσαν τῷ κληροδότῃ τῶν θείων ἐπαγγελιῶν Ἰησοῦ καὶ σῳζομένην διδασκομένην τε ξυλοφορεῖν καὶ ὑδροφορεῖν, τουτέστι τὸν περὶ σταυροῦ καὶ τῆς δι᾽ ὕδατος θείας ἀναγεννήσεως μυστικὸν καὶ σωτήριον λόγον πρακτικῶς τοῖς ὤμοις τῶν ( ἀρετῶν περιφέρειν, καὶ χορηγεῖν τῇ θείᾳ κιβωτῷ τῆς εὐσεβοῦς πίστεως, ξύλων δίκην, διὰ μὲν τῆς πρακτικῆς τῶν ἐπὶ γῆς μελῶν τὴν νέκρωσιν, διὰ θεωρίας δέ, καθάπερ ὕδωρ, τὴν ἐπιρροὴν τῆς ἐν Πνεύματι γνώσεως, οὐκ ἄτοπον οὐδὲ τῆς εὐσεβείας ἀλλότριον.\n\nΕἴτε γοῦν τοὺς κατὰ τὴν φυσικὴν θεωρίαν λόγους, εἴτε τὴν σῳζομένην διὰ πίστεως μερίδα τῶν ἐθνῶν προτυποῦσιν οἱ Γαβαωνῖται, τὸν ἰουδαϊκῶς ζῆν κατὰ τὸν ἐν μόνῳ τῷ γράμματι νόμον προῃρημένον ἔχουσιν ἐχθρὸν καὶ τοῦ σῳζομένου πολέμιον. Ὁ γὰρ Θεὸν τὴν κοιλίαν ἡγούμενος καὶ ὡς ἐπὶ δόξῃ τῇ αἰσχύνῃ καλλωπιζόμενος μόνων οἶδεν ὡς θείων ἀντέχεσθαι διὰ σπουδῆς τῶν παθῶν τῆς ἀτιμίας καὶ διὰ τοῦτο μόνα περιέπει τὰ χρονικά, τουτέστι τὴν ὕλην καὶ τὸ εἶδος(15) καὶ τὴν κατὰ παράχρησιν πενταπλῆν ἐνέργειαν τῶν αἰσθήσεων, τὰ μὲν ὡς Ῥεσφᾶς τῆς παλλακῆς τέκνα, τὰ δὲ ὡς τῆς ἀτίμου θυγατρὸς ἔκγονα Μερόβ. Τῇ γὰρ ὕλῃ καὶ τῷ εἴδει συμπλακεῖσα κατὰ μίξιν ἡ αἴσθησις ἀποτελεῖν μὲν πάθος, ἀποκτέννειν δὲ καὶ συντελεῖν τοὺς κατὰ φύσιν πέφυκε λόγους. Οὐ γὰρ πέφυκε πάθει συνεμφαίνεσθαι τὸ παράπαν φύσεως λόγος(16), ὥσπερ οὔτε φύσει συναποτίκτεσθαι κατὰ τὴν γένεσιν πάθος.","english":"But if the Gibeonites also signify the Gentile portion, which comes over to Jesus, the heir of the divine promises, and is saved and taught to carry wood and draw water—that is, to bear about practically on the shoulders of the virtues the mystical and saving word concerning the cross and the divine regeneration through water, and to supply it to the divine ark of pious faith as though it were wood: through the practical life, the mortification of the earthly members; through contemplation, like water, the inflow of knowledge in the Spirit—this is not absurd nor alien to piety.\n\nWhether, then, the Gibeonites prefigure the principles of natural contemplation, or the portion of the Gentiles that is saved through faith, they hold as an enemy the one who has chosen to live in a Jewish manner according to the law in the letter alone, and as an adversary of the one being saved. For he who makes a god of his belly and adorns himself with shame as though it were glory knows how to cling zealously only to the passions of dishonor as though they were divine, and for this reason embraces only temporal things—that is, matter and form and the fivefold activity of the senses in misuse—some as the children of Rhespha the concubine, others as the offspring of the dishonored daughter Merob. For sense, entwined with matter and form in mixture, is naturally disposed to produce passion and to kill and destroy the principles according to nature. For a principle of nature cannot by any means be manifested together with passion, just as passion cannot be co-generated with nature in the process of generation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":501,"ref":"p501","source":"Οὐκοῦν ὁ μόνου τοῦ γράμματος τῆς Γραφῆς ἀντεχόμενος κατὰ τὸν Σαοὺλ καὶ τοὺς κατὰ φύσιν ἀποπέμπεται λόγους καὶ τὴν μυστικῶς προκεκηρυγμένην τῶν ἐθνῶν οὐ προσδέχεται κλῆσιν, πρὸς μόνην κεχηνὼς κατὰ νόμον, ὡς οἴεται, τῆς σαρκὸς τὴν ἀπόλαυσιν. Ταύτης οὖν κρατούσης τῶν κατὰ μόνην τὴν αἴσθησιν ζώντων(17) τῆς κατὰ νόμον σωματικῆς διαθέσεως, ἡ λιμὸς οὐ διαδείκνυται τῆς θείας\n\nἐν Πνεύματι γνώσεως. Λιμὸς γάρ ἐστι, ὡς ἀληθῶς, ἔκλειψις τῶν κατ᾽ αὐτὴν πεῖραν ἐγνωσμένων ἀγαθῶν καὶ ἀπορία καὶ σπάνις παντελὴς τῶν τὴν ψυχὴν συγκρατούντων πνευματικῶν βρωμάτων. Πῶς γὰρ λιμὸν ( ἡγήσεταί τις ἢ ζημίαν τὴν τῶν καθάπαξ αὐτῷ μηδαμῶς ἐγνωσμένων ἀφαίρεσιν; Ὅθεν ζῶντος Σαοὺλ οὐ γίνεται λιμός, ὅτι μηδὲ πέφυκε, ζῶντος τοῦ κατὰ νόμον γράμματος καὶ βασιλεύοντος τῶν ὑλικῶν τὴν διάνοιαν Ἰουδαίων, τῆς πνευματικῆς γνώσεως διαγνωσθῆναι τὴν ἔνδειαν.","english":"Therefore the one who clings to the letter of Scripture alone, like Saul, dismisses the natural meanings and does not accept the calling of the Gentiles that was proclaimed in mystery beforehand, gaping only—according to the law, as he supposes—at the enjoyment of the flesh. Since this bodily disposition according to the law prevails among those who live by sense perception alone, the famine of the divine knowledge in the Spirit is not made evident. For famine truly is the eclipse of the good things known by experience of it, and the utter destitution and scarcity of the spiritual foods that sustain the soul. For how would anyone regard as famine or loss the removal of things that were in no way known to him at all? Hence, while Saul lives, there is no famine, because it is not natural for the lack of spiritual knowledge to be discerned while the letter according to the law lives and reigns over the minds of the material Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":502,"ref":"p502","source":"Ὁπηνίκα δὲ τῆς εὐαγγελικῆς χάριτος διαλάμψῃ τὸ σέλας, καὶ λάβῃ τὴν βασιλείαν τῶν πνευματικῶν τὴν διάνοιαν Δαβὶδ ὁ πανεύφημος, ὅς ἐστιν ὁ κατὰ Πνεῦμα νόμος, μετὰ τὸν θάνατον Σαούλ, ἤγουν μετὰ τὴν τοῦ γράμματος τελευτήνἑρμηνεύεται γὰρ ὁ Δαβὶδ ‘ἐξουδένωσις’ καὶ ‘ἰσχυρὸς ὁράσει·’ τὸ μὲν γὰρ λέγεται κατὰ Ἰουδαίους, πλεονεκτοῦντος τὸ πνεῦμα τοῦ γράμματος(18), τὸ δὲ κατὰ Χριστιανοὺς προσαγορεύεται, νικήσαντος τὸ γράμμα τοῦ πνεύματος, τηνικαῦτα διαγινώσκεται τῆς ἐν πνεύματι γνώσεως ἡ λιμός, κοινῶς μὲν ἐν τῷ πιστῷ λαῷ καὶ τῇ ψυχῇ τοῦ καθ᾽ ἕκαστον ἰδικῶς, ὅταν τῆς ἐν πνεύματι μυστικῆς θεωρίας τὴν ἐκτὸς προφαινομένην τοῦ γράμματος προκρίνῃ περιβολὴν καί, οἷον εἰπεῖν, τὴν ψυχὴν τῆς Γραφῆς ἀτιμοτέραν ποιῆται τοῦ σώματος(19). Λιμώττει γὰρ ἐπ᾽ ἀληθείας τῶν πιστῶν καὶ ἐπεγνωκότων τὴν ἀλήθειαν ὁ λαὸς καὶ ἡ ψυχὴ τοῦ καθ᾽ ἕκαστον ἀφεμένη τῆς ἐν τῇ χάριτι πνευματικῆς θεωρίας καὶ γενομένη τῆς τυπικῆς ἐν τῷ γράμματι δουλείας, μὴ διατρέφουσα τὸν νοῦν ταῖς τῶν νοημάτων μεγαλοφυΐαις, ἀλλὰ πληροῦσα τὴν αἴσθησιν ἐμπαθοῦς φαντασίας ταῖς σωματικαῖς τῶν γραφικῶν συμβόλων διατυπώσεσιν. Διὸ θείας γνώσεως μάλιστα γίνεται λιμὸς τρία ἔτη, ἐνιαυτὸς ἐχόμενος ἐνιαυτοῦ. Πᾶς γὰρ τὴν πνευματικὴν τῆς ἁγίας Γραφῆς θεωρίαν μὴ προσιέμενος τόν τε φυσικὸν ταύτῃ κατὰ τοὺς Ἰουδαίους συναπώσατο νόμον καὶ τὸν ἐν τῇ χάριτι νόμον ἠγνόησεν, καθ᾽ ὃν δίδοται τοῖς κατ᾽ αὐτὸν ἀγομένοις ἡ θέωσις.","english":"But when the flash of the gospel grace shines forth, and the all-praised David receives the kingdom of spiritual things—that is, the understanding—who is the law according to the Spirit, after the death of Saul, that is, after the demise of the letter (for David is interpreted as \"despised\" and \"strong in vision\": the former is said among the Jews, when the spirit has the advantage over the letter, and the latter is proclaimed among Christians, when the letter has been conquered by the spirit)—then the famine of knowledge in the spirit is discerned, both commonly in the faithful people and individually in the soul of each person, whenever one prefers the outward, visible garment of the letter to the mystical contemplation in the spirit, and, so to speak, makes the soul of Scripture more dishonored than its body. For truly the people of the faithful who have come to know the truth hunger, and the soul of each person hungers, when it abandons the spiritual contemplation in grace and becomes enslaved to the typical servitude in the letter, not nourishing the mind with the noble grandeur of the meanings but filling the senses with the bodily impressions of the scriptural symbols, which belong to passionate imagination. Therefore there is a famine of divine knowledge especially for three years, one year following upon another. For everyone who does not accept the spiritual contemplation of the Holy Scripture has, in the Jewish manner, joined to it the natural law and has ignored the law in grace, according to which deification is given to those who are led by it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":503,"ref":"p503","source":"Οὐκοῦν ἡ λιμὸς τῶν τριῶν ἐτῶν(20) δηλοῖ τὴν ἐν τοῖς τρισὶ νόμοις, τῷ τε φυσικῷ λέγω καὶ τῷ γραπτῷ καὶ τῷ τῆς χάριτος, ( ἀναλόγως ἑκάστῳ γενομένην τῆς γνώσεως ἔνδειαν τοῖς οὐκ ἐπιμελουμένοις τῆς αὐτῶν κατὰ τὴν θεωρίαν ἀναγωγῆς. Ἐπιμελεῖσθαι γὰρ παντελῶς οὐ δύναται τῆς νοητῆς τῶν Γραφῶν ἐπιστήμης ὁ τοὺς μὲν φυσικοὺς τῶν ὄντων κατὰ τὴν θεωρίαν ἀπωθούμενος λόγους, ἀντεχόμενος δὲ μόνων τῶν ὑλικῶν συμβόλων καὶ μηδεμίαν αὐτοῖς ἐπινοῶν ὑψηγορίαν πνευματικήν. Κρατούσης γὰρ μόνης τῆς ἱστοριώδους τῶν γραφῶν ἀφηγήσεως(21), τὸ τῶν προσκαίρων καὶ χρονικῶν τῆς διανοίας οὐκ ἀπεγένετο κράτος, ἀλλ᾽ ἔτι ζῶσι τὰ τέκνα τοῦ ἀποθανόντος Σαοὺλ καὶ τὰ ἔκγονα, ἑπτὰ ὄντα τὸν ἀριθμόν, τουτέστιν ἡ σωματικὴ τοῦ νόμου λατρεία καὶ πρόσκαιρος, ἐξ ἧς ἡ ἐμπαθὴς εἴωθεν ἀπογεννᾶσθαι τοῖς φιλοσωμάτοις κατὰ τὴν ἀποδοθεῖσαν αἰτίαν διάθεσις, ἐπίκουρον ἔχουσα τῆς πλάνης τὴν πρόδηλον ἐν τοῖς συμβόλοις διαταγήν. Διὰ ταύτην οὖν οἶμαι τὴν αἰτίαν μὴ γενέσθαι λιμὸν ἐν ταῖς ἡμέραις Σαούλ, τουτέστιν ἐν τῷ χρόνῳ τῆς νομικῆς κατὰ σάρκα λατρείας τὴν ἔνδειαν μὴ διαγνωσθῆναι τῆς ἐν πνεύματι γνώσεως, ἀλλ᾽ ἐν τῷ χρόνῳ τῆς εὐαγγελικῆς χάριτος, καθ᾽ ὅν, ὅταν μὴ πᾶσαν πνευματικῶς τὴν Γραφὴν ἐκλαμβάνωμεν μετὰ τὴν πάροδον τῆς τοῦ γράμματος δυναστείας, λιμώττομεν πάντως, τῆς Χριστιανοῖς πρεπούσης μυστικῆς κατὰ Πνεῦμα λατρείας οὐκ ἀπολαύοντες.","english":"Therefore the three-year famine indicates the lack of knowledge that occurs in the three laws—I mean the natural, the written, and the law of grace—proportionately to each, for those who do not take care for their own ascent through contemplation. For he cannot at all take care for the intelligible knowledge of the Scriptures who rejects the natural principles of beings in contemplation and clings only to material symbols, devising no spiritual loftiness for them. For while only the historical narrative of the Scriptures prevails, the power of the mind over things temporary and temporal has not passed away, but the children of the dead Saul are still alive, and his offspring, seven in number—that is, the bodily and temporary service of the law, from which the passionate disposition is accustomed to be begotten in those who love the body, according to the cause that has been given, having as an ally of its error the ordinance that is evident in the symbols. For this reason, I think, there was no famine in the days of Saul—that is, in the time of the legal service according to the flesh the lack of knowledge in the Spirit was not recognized—but in the time of the gospel grace, according to which, whenever we do not interpret the whole Scripture spiritually after the passing of the dominion of the letter, we are altogether famished, not enjoying the mystical service according to the Spirit that is fitting for Christians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":504,"ref":"p504","source":"Ἐπὰν δέ, λαβόντες αἴσθησιν, κατὰ τὸν Δαβὶδ ζητήσωμεν τὸ πρόσωπον Κυρίου(22), διδασκόμεθα σαφῶς ὅτι, διὰ τὸ μὴ παραδέξασθαι τοὺς κατὰ φύσιν λόγους πρὸς ἐπίβασιν τῆς ἐν πνεύματι μυστικῆς θεωρίας, ἀλλ᾽ ἔτι τῶν ἐν τῷ γράμματι τοῦ νόμου σωματικῶν ἀντέχεσθαι λογισμῶν, ἡ χάρις ἀφῃρέθη τῆς γνώσεως.\n\n«Καὶ ἐζήτησεν», φησίν, «Δαβὶδ τὸ πρόσωπον Κυρίου»· καὶ εἶπε Κύριος· ἐπὶ Σαοὺλ καὶ ἐπὶ τὸν οἶκον αὐτοῦ ἡ ἀδικία περὶ οὗ ἐθανάτωσε τοὺς Γαβαωνίτας». Δαβίδ ἐστι πᾶς νοῦς κατὰ Χριστὸν διορατικός(23), ἀεὶ ζητῶν τὸ πρόσωπον Κυρίου.\n\nΠρόσωπον δὲ Κυρίου καθέστηκεν ἡ κατ᾽ ἀρετὴν τῶν θείων ἀληθὴς θεωρία καὶ γνῶσις· ἣν ζητῶν διδάσκεται τὴν αἰτίαν τῆς κατ᾽ αὐτὴν ἐνδείας καὶ ἀπορίας καὶ κελεύεται δοῦναι πρὸς θάνατον τοὺς δύο υἱοὺς ( Σαοὺλ τοὺς ἐκ τῆς παλλακίδος Ῥεσφᾶς καὶ τοὺς πέντε τῆς αὐτοῦ θυγατρὸς Μερὸβ υἱούς. Σαούλ ἐστιν, καθὼς ἔφην, ‘αἰτητὸς ᾅδης,’ ἤτουν ‘ἄγνοια ποθητή·’ ποθουμένη δὲ σαφῶς ἐστιν ἄγνοια(24) τὸ γράμμα τὸ νομικόν, ἤγουν τὸ σωματικὸν τῆς ἐν νόμῳ λατρείας κράτος, ὅπερ ἐστὶ τὸ τοῦ νόμου σωματικὸν ἢ νοῦς μόνης κατ᾽ αἴσθησιν ἀντεχόμενος σωματικῶς τῆς ὕλης τοῦ γράμματος. Ῥεσφὰ δέ ἐστιν, κατὰ τὴν αὐτῆς ἑρμηνείαν, ‘δρόμος στόματος,’ ὅπερ ἐστὶν ἡ τοῦ νόμου κατὰ μόνην τὴν ἐν λόγῳ προφορὰν ἐκμάθησις· δρόμον δὲ ἀληθῶς ἔχει στόματος, ἀλλ᾽ οὐ διανοίας, ὁ τῆς πνευματικῆς τοῦ νόμου θεωρίας ἀλλότριος.","english":"But when, having taken perception, we seek the face of the Lord according to David, we are taught clearly that, because they did not accept the natural principles for the ascent of the mystical contemplation in the Spirit, but still cling to the bodily thoughts in the letter of the law, the grace of knowledge was taken away.\n\n\"And David,\" it says, \"sought the face of the Lord\"; and the Lord said, \"Upon Saul and upon his house is the injustice concerning him whom he put to death, the Gibeonites.\" David is every mind that is clear-sighted according to Christ, always seeking the face of the Lord.\n\nAnd the face of the Lord is the true contemplation and knowledge of divine things according to virtue; seeking which, he is taught the cause of the lack and perplexity concerning it, and is commanded to put to death the two sons of Saul by the concubine Rizpah and the five sons of his daughter Merab. Saul is, as I said, \"the requested Hades,\" that is, \"desired ignorance\"; and clearly the desired ignorance is the legal letter, that is, the bodily strength of the worship in the law, which is the bodily element of the law, or a mind that clings only according to sense, bodily, to the matter of the letter. And Rizpah is, according to its interpretation, \"course of the mouth,\" which is the learning of the law according to mere utterance in speech; and he truly has a course of the mouth, but not of the mind, who is a stranger to the spiritual contemplation of the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":505,"ref":"p505","source":"Υἱοὶ δὲ τῆς Ῥεσφᾶς ὑπάρχουσιν Ἑρμονθὶ καὶ Μεμφιβοσθέ. Ἑρμονθὶ δ᾽ ἐστὶν ‘ἀνάθεμα αὐτῶν,’ ὅπερ ἐστὶν ἡ καθ᾽ ἁμαρτίαν διὰ σώματος φθορὰ τῆς τῶν παθῶν ἐνεργείας ἢ ὁ τόπος, τουτέστιν ὁ κόσμος, ἐν ᾧ τῆς παραβάσεως ἐδόθη τὸ ἐπιτίμιον, ἤγουν ἡ καθ᾽ ἡδονὴν πρὸς τὸν κόσμον ἐνδιάθετος σχέσις, ἢ τυχὸν ἡ πρόσυλος καὶ ἀκαλλὴς τῶν παθῶν καὶ ἀδιάπλαστος κίνησις, Μεμφιβοσθὲ δὲ ‘αἰσχύνη στόματος αὐτῶν,’ ὅπερ ἐστὶν ἡ παρὰ φύσιν τοῦ νοῦ περὶ κακίαν κίνησις, ἤγουν ἡ ἐπινοητικὴ τῶν παθῶν ἐνθύμησις, ἢ τυχὸν ἡ φιλόκοσμος μελέτη τῶν λογισμῶν καὶ φιλοσώματος, ἢ πάλιν ἡ τοῖς πάθεσιν εἶδος ἐπάγουσα καὶ τὸ καθ᾽ ἡδονὴν πρὸς αἴσθησιν διαπλάττουσα κάλλος τοῦ νοῦ κίνησις· τούτους γὰρ γεννᾶν τοὺς υἱοὺς πέφυκεν ἐκ τῆς κατὰ μόνην τὴν ἐν λόγῳ προφορὰν ἐκμαθήσεως ὅ τε γραπτὸς νόμος καὶ ὁ μόνῳ προσκαθήμενος τῷ γράμματι τοῦ νόμου νοῦς. Μερὸβ δέ, κατὰ τὴν αὐτῆς ἑρμηνείαν, ἐστὶν ἡ τοῦ Σαοὺλ θυγάτηρ, ἡ ‘πλησμονὴ τοῦ φάρυγγος,’ ὅπερ δηλοῖ τὸ τῆς γαστριμαργίας πάθος. Μόνην γὰρ οἶδε γεννᾶν σώματος τρυφὴν καὶ τὴν τῶν ὑλικῶν ἀπολαυστικὴν διάθεσιν ὅ τε νόμος κατὰ τὸ γράμμα τοῖς συμβόλοις τοὺς κατ᾽ αὐτὸν λατρεύοντας περιγράφων ὅ τε νοῦς διὰ τὴν φιλόσαρκον ζωὴν κατὰ τὸ γράμμα τὸν νόμον τοῖς τύποις περιορίζων. Πέντε δὲ τῆς Μερὸβ θυγατρὸς Σαοὺλ υἱοὶ καθεστήκασιν ( οἱ κατὰ παράχρησιν ἐμπαθεῖς πέντε τρόποι τῶν πέντε αἰσθήσεων, οὓς τίκτειν πάντως εἴωθε τῷ Ἐσδριήλ, ἤγουν τῷ θεωρητικῷ μέρει τῆς ψυχῆς, ἡ μόνου τοῦ σώματος κατὰ νόμον διὰ τρυφῆς ἐπιμελουμένη διάθεσις.","english":"The sons of Respha are Hermonthi and Mephibosheth. Hermonthi means \"their anathema,\" which is the corruption through the body in accordance with sin of the activity of the passions, or the place—that is, the world—in which the penalty of the transgression was given, that is, the inward disposition toward the world in accordance with pleasure, or perhaps the slavish and unlovely and unformed motion of the passions. And Mephibosheth means \"the shame of their mouth,\" which is the motion of the mind contrary to nature toward vice, that is, the inventive conception of the passions, or perhaps the world-loving and body-loving meditation of the thoughts, or again the motion of the mind that brings form to the passions and molds the beauty of the mind in accordance with pleasure toward sensation. For these sons the written law and the mind that attends to the letter of the law alone are naturally disposed to beget from learning that comes through utterance in word only. And Merob, according to its interpretation, is the daughter of Saul, \"the fullness of the throat,\" which signifies the passion of gluttony. For the law, which by the letter circumscribes with symbols those who serve it, and the mind, which because of the flesh-loving life confines the law by the letter to types, know how to beget only the luxury of the body and the pleasurable disposition toward material things. And five sons of Merob, the daughter of Saul, have been established—the five passionate modes of the five senses according to misuse, which the disposition that cares for the body alone according to the law through luxury is altogether accustomed to beget to Esdriel, that is, to the contemplative part of the soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":506,"ref":"p506","source":"Τούτους τοὺς δύο τοῦ Σαοὺλ υἱούς(25), ἤγουν τὴν ὕλην καὶ τὸ εἶδος, καὶ τοὺς πέντε τοῦ Σαοὺλ υἱωνούς, ἤγουν τοὺς περὶ τὴν ὕλην καὶ τὸ εἶδος κατὰ παράχρησιν πέντε τρόπους τῶν πέντε αἰσθήσεων, λέγω δὲ τὴν ἐμπαθῆ τε καὶ παρὰ φύσιν πρὸς τὰ αἰσθητὰ τῶν αἰσθήσεων συμπλοκήν, ἤγουν τὰ ὑπὸ χρόνον καὶ ῥεῦσιν, μετὰ τὴν τελευτὴν Σαούλ, τουτέστι μετὰ τὴν πάροδον τῆς ἐν νόμῳ κατὰ τὸ γράμμα σωματικῆς λατρείας καὶ τὴν τῆς ἀγνοίας διάβασιν, παραδίδωσι θανατωθῆναι κατὰ τὸν θεῖον χρηματισμὸν Δαβὶδ ὁ θαυμάσιος τοῖς Γαβαωνίταις, τουτέστι τοῖς κατὰ τὴν φυσικὴν θεωρίαν ὑψηλοτέροις λόγοις καὶ λογισμοῖς ὁ πνευματικὸς νόμος ἢ νοῦς τὴν ἐν τοῖς συμβόλοις πρὸς αἴσθησιν καὶ σῶμα καθολικωτάτην τῶν ὑπὸ χρόνον σχέσιν ἀφανίσαι καὶ θανατῶσαι κατὰ τὸ ὕψος γινομένοις τοῦ βουνοῦ Σαούλ, λέγω δὲ τοῦ νόμου τῆς πνευματικῆς θεωρίας. Εἰ γὰρ μὴ φυσικῶς πρότερόν τις, τὴν ἐν τοῖς συμβόλοις τῶν θείων καὶ νοητῶν διασκοπήσας ἀπέμφασιν(26), ἐλθεῖν ποθήσει κατὰ νοῦν, ἔξω παντελῶς τῶν θείων ἀδύτων τὴν αἴσθησιν θέμενος, πρὸς τὴν τῶν νοητῶν εὐπρέπειαν τῆς ἐν τοῖς τύποις ἀπολυθῆναι καθάπαξ οὐ δύναται σωματικῆς ποικιλίας· καθ᾽ ἥν, ἕως βέβηκε τοῦ γράμματος ἀντεχόμενος, τὴν ἐκ τοῦ λιμοῦ τῆς γνώσεως εἰκότως ἀπορίαν οὐ παραμυθεῖται, τῆς Γραφῆς τὴν γῆν, ἤγουν τὸ σῶμα, κατὰ τὸν ἀπατηλὸν ὄφιν ἐσθίειν ἑαυτὸν καταδικάσας, ἀλλ᾽ οὐ κατὰ Χριστὸν τὸν οὐρανόν, ἤγουν τῆς Γραφῆς τὸ πνεῦμα καὶ τὴν ψυχήν, τουτέστι τὸν οὐράνιον καὶ ἀγγελικὸν ἄρτον, λέγω δὲ τὴν ἐν Χριστῷ τῶν Γραφῶν πνευματικὴν θεωρίαν καὶ","english":"These two sons of Saul, that is, matter and form, and the five grandsons of Saul, that is, the five modes of the five senses directed toward matter and form in misuse—I mean the passionate and contrary-to-nature entanglement of the senses with sensible things, that is, the things subject to time and flux—after the death of Saul, that is, after the passing of the bodily worship in the law according to the letter and the crossing over of ignorance, the wonderful David hands over to the Gibeonites to be put to death according to the divine oracle, that is, the spiritual law or mind hands them over to the higher principles and reasonings according to natural contemplation, to make away with and put to death the most universal relation of things subject to time, which is in symbols toward sense and body, for those who are becoming according to the height of the hill of Saul—I mean, of the law of spiritual contemplation. For unless someone first, naturally, having examined the incongruity in the symbols of the divine and intelligible things, desires to come in mind, placing sense entirely outside the divine sanctuaries, he cannot once and for all be released toward the comeliness of intelligible things from the bodily variety in the types; according to which, as long as he stands clinging to the letter, he does not reasonably find consolation for the perplexity from the famine of knowledge, having condemned himself to eat the earth of Scripture, that is, the body, according to the deceitful serpent, but not according to Christ the heaven, that is, the spirit and soul of Scripture, that is, the heavenly and angelic bread—I mean the spiritual contemplation of the Scriptures in Christ and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":507,"ref":"p507","source":"γνῶσιν, βρωματιζόμενος, ἣν δίδωσι δαψιλῶς ἐπιχορηγουμένην τοῖς ἀγαπῶσιν αὐτὸν ὁ Θεός, κατὰ τὸ γεγραμμένον· «ἄρτον οὐρανοῦ ἔδωκεν αὐτοῖς, ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος».\n\n( Χρὴ τοιγαροῦν τὴν κατ᾽ αἴσθησιν πρὸς σῶμα τῆς Γραφῆς ἐκδοχήν, ὡς παθῶν προδήλως καὶ τῆς πρὸς τὰ χρονικὰ καὶ ῥέοντα σχετικῆς διαθέσεως οὖσαν γεννητικήν, ἤγουν τῆς πρὸς τὰ αἰσθητὰ τῶν αἰσθήσεων ἐμπαθοῦς ἐνεργείας, ὡς Σαοὺλ τέκνα καὶ ἔκγονα, διὰ τῆς φυσικῆς, ὡς ἐν ὄρει, τῇ τῶν θείων ἀναγωγῇ λογίων, ἀφανίσαι θεωρίας, εἴπερ ἐμφορηθῆναι θείας ἐφιέμεθα χάριτος. Εἰ γὰρ ἐπὶ Σαοὺλ ἡ ἀδικία, κατὰ τὸν θεῖον χρησμόν, καὶ ἐπὶ τὸν οἶκον αὐτοῦ, ὑπὲρ οὗ ἐθανάτωσε τοὺς Γαβαωνίτας, δῆλον ὡς ἀδικεῖ τὴν ἀλήθειαν ὅ τε νόμος κατὰ μόνον τὸ γράμμα νοούμενος καὶ ὁ τῶν Ἰουδαίων λαὸς καὶ εἴ τις ἐκείνων ὑπάρχει κατὰ διάνοιαν μιμητήςτοῦτον γὰρ οἶδεν ὁ λόγος οἶκον εἶναι Σαούλ, μόνῳ τῷ γράμματι περιγράφων τοῦ νόμου τὴν δύναμιν καὶ μὴ δεχόμενος πρὸς τὴν φανέρωσιν τῆς μυστικῶς ἐγκεκρυμμένης τῷ γράμματι γνώσεως τὴν φυσικὴν θεωρίαν, μέσην ὑπάρχουσαν τύπων καὶ ἀληθείας, τῶν μὲν τοὺς ἀγομένους ἀπάγουσαν, πρὸς δὲ τὴν ἐπανάγουσαν, ἀλλ᾽ οἷον ταύτην πάμπαν ἀρνούμενος καὶ τῆς τῶν θείων αὐτὴν ἔξω ποιούμενος μυσταγωγίας.","english":"knowledge, being fed, which God gives richly supplied to those who love him, according to what is written: \"He gave them bread from heaven; man ate the bread of angels.\"\n\n(It is necessary, therefore, that the interpretation of Scripture according to sense, directed toward the body, since it is plainly generative of passions and of the relative disposition toward things temporal and fleeting—that is, of the passionate activity of the senses toward sensible things—as children and offspring of Saul, we destroy through the natural contemplation, as on a mountain, in the upward leading of the divine oracles, if indeed we desire to be filled with divine grace. For if, according to the divine oracle, the injustice is upon Saul and upon his house, for which he put the Gibeonites to death, it is clear that he does injustice to the truth—both the law understood according to the letter alone, and the people of the Jews, and anyone who is a imitator of them in mind. For the Word knows this to be the house of Saul: the one who circumscribes the power of the law by the letter alone and does not accept, for the manifestation of the knowledge mystically hidden in the letter, the natural contemplation, which is midway between types and truth—leading those who are led away from the former, and toward the one that leads back—but, as it were, utterly denying this and placing it outside the mystical initiation of divine things.)","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":508,"ref":"p508","source":"Ταύτην τοιγαροῦν χρὴ τὴν σωματικὴν τοῦ νόμου καὶ πρόσκαιρον ἐκδοχήν, ὡς ὑπὸ χρόνον καὶ ῥέουσαν, ἀποκτέννειν διὰ τῆς φυσικῆς θεωρίας, ὡς ἐν ὄρει, τῷ ὕψει τῆς γνώσεως, τοὺς τῶν θείων ἐπιμελητὰς θεαμάτων. «Καὶ ἐκάλεσε» γάρ, φησίν, «Δαβὶδ τοὺς Γαβαωνίτας καὶ εἶπεν αὐτοῖς· τί ποιήσω ὑμῖν καὶ ἐν τίνι ἐξιλάσομαι καὶ εὐλογήσατε τὴν κληρονομίαν Κυρίου; Καὶ εἶπαν πρὸς τὸν βασιλέα· ὁ ἀνήρ, ὃς συνετέλεσεν ἡμᾶς καὶ ἐδίωξεν ἡμᾶς καὶ ἐλογίσατο ἐξολοθρεῦσαι ἡμᾶς, ἀφανίσομεν αὐτὸν τοῦ μὴ ἑστάναι αὐτὸν ἐν παντὶ ὁρίῳ Ἰσραήλ· δότε ἡμῖν ἑπτὰ ἄνδρας ἐκ τῶν υἱῶν αὐτοῦ, καὶ ἐξηλιάσομεν αὐτοὺς τῷ Κυρίῳ ἐν τῷ βουνῷ Σαούλ. Καὶ ἔλαβεν ὁ βασιλεὺς τοὺς δύο ( υἱοὺς Ῥεσφᾶς, θυγατρὸς Ἔα, παλλακῆς Σαούλ, τὸν Ἑρμονθὶ καὶ τὸν Μεμφιβοσθέ, καὶ τοὺς πέντε υἱοὺς Μερόβ, θυγατρὸς Σαούλ, οὓς ἔτεκε τῷ Ἐσδριήλ, καὶ ἔδωκεν αὐτοὺς ἐν χειρὶ τῶν Γαβαωνιτῶν· καὶ ἐξηλίασαν αὐτοὺς ἐν τῷ ὄρει ἔναντι Κυρίου. Καὶ ἔπεσον ἐκεῖ οἱ ἑπτὰ ἐπὶ τὸ αὐτό, καὶ ἐθανατώθησαν ἐν ἡμέραις θερισμοῦ ἐν ἀρχῇ θερισμοῦ κριθῶν». Ποῦ κατὰ τὴν ἱστορίαν εὑρίσκομεν ὡς ἠφάνισαν τὸν Σαοὺλ οἱ Γαβαωνῖται τοῦ μὴ ἑστάναι αὐτὸν ἐν παντὶ ὁρίῳ Ἰσραήλ, τοῦ υἱοῦ Ἰωνάθαν, υἱοῦ Σαούλ, Μαριβαὰλ παρὰ τῷ βασιλεῖ Δαβὶδ διασωθέντος καὶ ἄλλων πολλῶν τῆς συγγενείας Σαούλ, ὡς ἐν τῇ βίβλῳ φέρεται τῶν Παραλειπομένων; Πῶς δέ, τοὺς ἐκ τοῦ σπέρματος αὐτοῦ λαβόντες ἑπτὰ ἄνδρας, αὐτόν, εἶπον, ἀφανίσομεν, τοῦ μὴ ἑστάναι αὐτὸν ἐν παντὶ ὁρίῳ Ἰσραήλ, πρὸ τούτου πολλοὺς ἀποθανόντα χρόνους;","english":"It is necessary, therefore, that those who attend to divine visions put to death this bodily and temporary interpretation of the law, as being under time and flowing, through natural contemplation, as on a mountain, in the height of knowledge. For \"David,\" it says, \"called the Gibeonites and said to them: What shall I do for you, and with what shall I make atonement, and bless the inheritance of the Lord? And they said to the king: The man who consumed us and pursued us and planned to destroy us, we shall make away with him so that he may not stand in any border of Israel; give us seven men from his sons, and we shall expose them to the Lord on the hill of Saul. And the king took the two sons of Respha, daughter of Ea, concubine of Saul, Hermonthi and Memphibosthe, and the five sons of Merob, daughter of Saul, whom she bore to Esdriel, and gave them into the hand of the Gibeonites; and they exposed them on the mountain before the Lord. And there the seven fell together, and they were put to death in the days of harvest, in the beginning of the harvest of barley.\" Where in the history do we find that the Gibeonites made away with Saul so that he should not stand in any border of Israel, when Jonathan's son, Saul's son, Maribaal, was saved with King David, and many others of Saul's kindred, as is recorded in the book of Paralipomena? And how, having taken seven men from his seed, did they say, \"We shall make away with him, so that he may not stand in any border of Israel,\" when he had died many years before this?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":509,"ref":"p509","source":"Ἀλλ᾽ ὡς ἔοικε, παρεμίγη τῷ ῥητῷ τῆς ἱστορίας τὸ παράλογον, ἵνα τὸ τῆς διανοίας ἀληθὲς τῶν γεγραμμένων ζητήσωμεν. Οὐκοῦν τὸν σωματικὸν νοῦν τῆς Γραφῆς, τουτέστι τὸν Σαούλ, ἀφανίζει παντελῶς ἐκ παντὸς ὁρίου Ἰσραὴλ ὁ πράξει διὰ τῆς φυσικῆς θεωρίας, ὡς διά τινων Γαβαωνιτῶν, ἀποκτέννων τὴν γεννωμένην ἐκ τοῦ γραπτοῦ νόμου πρὸς τὴν ἄστατον ὕλην καὶ ῥέουσαν τῇ ψυχῇ φιλήδονον σχέσιν καὶ φιλοσώματον, κατασφάττων, ὡς τέκνα τοῦ Σαοὺλ καὶ ἔκγονα, τὴν χαμαίζηλον τοῦ νόμου διάνοιαν διὰ μέσης τῆς φυσικῆς θεωρίας, ὡς ἐν ὄρει, τῷ ὕψει τῆς γνώσεως, καὶ φανερὰν ποιούμενος ἐνώπιον Κυρίου, δι᾽ ἐξομολογήσεως δηλαδή, τὴν πρὸς σῶμα τοῦ νόμου προτέραν ἐκδοχήν.\n\nΤοῦτο γὰρ «ἐξηλιάσαι» νοεῖσθαι δύναται τοῖς φιλομαθέσιν ἔναντι Κυρίου· καὶ ἐξηλίασαν αὐτούς, φησίν, ἐν τῷ ὄρει ἔναντι Κυρίου, εἰς φῶς ἀγαγόντες, διὰ τῆς γνώσεως δηλαδή(27), τὴν κατὰ τὸ γράμμα πεπλανημένην τοῦ νόμου πρόληψιν. Πᾶς ( γὰρ ἀποκτείνας τὴν σωματικὴν τοῦ νόμου διάνοιαν τὸ γράμμα τοῦ","english":"But, as it seems, the irrational has been mingled with the literal sense of the history, so that we might seek the true meaning of the mind of what has been written. Therefore the bodily sense of Scripture—that is, Saul—he who by practice through natural contemplation, as through certain Gibeonites, utterly destroys from every border of Israel, putting to death the pleasure-loving and body-loving attachment of the soul, born from the written law, toward unstable and flowing matter, slaying as children and offspring of Saul the lowly meaning of the law through the midst of natural contemplation, as on a mountain, in the height of knowledge, and making manifest before the Lord—through confession, that is—the former understanding of the law in relation to the body.\n\nFor this can be understood by lovers of learning as “to remove out of sight” before the Lord; and “they removed them out of sight,” it says, “on the mountain before the Lord,” bringing them into the light—through knowledge, that is—the erroneous preconception of the law according to the letter. For everyone who has put to death the bodily meaning of the law, the letter of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":510,"ref":"p510","source":"νόμου σαφῶς ἀπέκτεινε καὶ ἠφάνισεν, «τοῦ μὴ ἑστάναι ἐν παντὶ ὁρίῳ Ἰσραήλ»(28), τουτέστιν ἐν παντὶ μυστικῷ τρόπῳ τε καὶ λόγῳ πνευματικῆς θεωρίας. Εἰ γὰρ Ἰσραὴλ ‘νοῦς ὁρῶν Θεὸν’ ἑρμηνεύεται, δῆλον ὡς τὸ σωματικὸν τοῦ νόμου καθάπαξ ἐν οὐδενὶ τρόπῳ πνευματικῆς θεωρίας ὑφέστηκε τοῖς τὸ πνεῦμα προτιμῶσι τοῦ γράμματος, εἴπερ «Πνεῦμα», κατὰ τὸ γεγραμμένον, «ἐστὶν ὁ Θεός, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν Πνεύματι καὶ Ἀληθείᾳ δεῖ προσκυνεῖν», ἀλλ᾽ οὐ γράμματι· «τὸ γράμμα γὰρ ἀποκτέννει, τὸ δὲ Πνεῦμα ζωοποιεῖ». Διὸ χρὴ τὸ ἀποκτέννειν πεφυκὸς ἀποκτείνεσθαι Πνεύματι ζωοποιῷ· συνυπάρχειν γὰρ κατ᾽ ἐνέργειαν ἀλλήλοις ἅμα κατὰ τὸ αὐτὸ τὸ σωματικὸν τοῦ νόμου καὶ τὸ θεῖον(29), ἤγουν τὸ γράμμα καὶ τὸ πνεῦμα, παντελῶς ἀμήχανον, ὅτι μηδὲ συμφωνεῖν πέφυκε τῷ παρεχομένῳ κατὰ φύσιν ζωὴν τὸ ταύτην ἀφαιρεῖσθαι δυνάμενον. Οὐκοῦν κατὰ μὲν τὴν ἱστορίαν τοῦτον λαμβάνοντες τὸν τόπον οὐχ εὑρίσκομεν τὴν Γραφὴν ἀληθεύουσαν. Ποῦ γὰρ ἠφάνισαν οἱ Γαβαωνῖται τὸν Σαοὺλ ἐκ παντὸς ὁρίου Ἰσραήλ, πολλῆς μετὰ τοῦτο συγγενείας τοῦ Σαοὺλ εὑρισκομένης ἐν τῷ λαῷ; Κατὰ δὲ τὴν θεωρίαν νοοῦντες σαφῶς εὑρίσκομεν ὅτι διὰ μέσης τῆς φυσικῆς θεωρίας ἐν τῷ ὕψει τῆς γνώσεως ὁ γραπτὸς παντελῶς ἀπογίνεται νόμος, ἤγουν ὁ σωματικὸς ἐν τοῖς συμβόλοις κατὰ τὴν λατρείαν θεσμός. Ποῦ γὰρ ἔτι στήσεται περιτομὴ σαρκός, νοουμένου τοῦ νόμου πνευματικῶς; ποῦ τὰ σάββατα καὶ τῶν μηνῶν αἱ ἀρχαί; ποῦ τῶν ἑορτῶν αἱ πανηγύρεις; ποῦ τῶν θυσιῶν καὶ τῆς ἀργίας τῆς γῆς καὶ τῆς λοιπῆς τοῦ νόμου κατὰ τὴν σωματικὴν λατρείαν ἡ παράδοσις;","english":"Clearly killed and obliterated by the law, \"so as not to stand in any border of Israel,\" that is, in any mystical mode and principle of spiritual contemplation. For if Israel is interpreted as \"a mind that sees God,\" it is clear that the bodily sense of the law in no way whatsoever subsists in any mode of spiritual contemplation for those who prefer the spirit to the letter, since \"God,\" according to what is written, \"is Spirit, and those who worship him must worship in Spirit and Truth,\" but not in letter; \"for the letter kills, but the Spirit gives life.\" Therefore it is necessary that what is naturally inclined to kill be killed by the life-giving Spirit; for it is entirely impossible for the bodily sense of the law and the divine—that is, the letter and the spirit—to coexist in actuality simultaneously in the same thing, since what is naturally able to take away life cannot agree with what naturally provides life. So then, taking this passage according to the history, we do not find Scripture speaking truth. For where did the Gibeonites obliterate Saul from every border of Israel, when much of Saul's kinship is found among the people after this? But understanding according to contemplation, we clearly find that through the middle of natural contemplation, in the height of knowledge, the written law entirely passes away—that is, the bodily institution in symbols for worship. For where will circumcision of the flesh still stand, when the law is understood spiritually? Where are the sabbaths and the beginnings of months? Where are the festivals' assemblies? Where are the sacrifices and the idleness of the land and the rest of the law's tradition according to bodily worship?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":511,"ref":"p511","source":"Οἴδαμεν γάρ, φυσικῶς ἐπιβάλλοντες ( τοῖς πράγμασιν(30), ὡς οὐκ ἔστι τελειότης ἡ τῆς ἐκ Θεοῦ κατὰ φύσιν ἀρτιότητος περιαίρεσιςοὐ γὰρ ποιεῖ τελειότητα φύσις διὰ τέχνης κολοβουμένη καὶ διὰ περινοίας ἀποτιθεμένη τὸ προσὸν αὐτῇ θεόθεν κατὰ λόγον δημιουργίας, ἵνα μὴ τὴν τέχνην Θεοῦ πρὸς βεβαίωσιν δικαιοσύνης ἰσχυροτέραν εἰσάγωμεν καὶ τὴν περινενοημένην τῆς φύσεως ἔλλειψιν ἀναπληρωτικὴν ποιώμεθα τῆς ἐν δικαιοσύνῃ κατὰ τὴν δημιουργίαν ἐλλείψεως, ἀλλ᾽ ἐκ τῆς τοπικῆς τοῦ περιτεμνομένου μορίου θέσεως διδασκώμεθα ποιεῖσθαι γνωμικῶς τὴν περιτομὴν τῆς κατὰ ψυχὴν ἐμπαθοῦς διαθέσεως, καθ᾽ ἣν μᾶλλον τῇ φύσει συντρέχειν ἡ γνώμη ῥυθμίζεται, τὸν ἐμπαθῆ τῆς ἐπικτήτου γενέσεως νόμον διορθουμένη.\n\nΠεριτομὴ γάρ ἐστι μυστικὴ(31) τῆς ἐμπαθοῦς κατὰ νοῦν περὶ τὴν ἐπείσακτον γένεσιν σχέσεως παντελὴς περιαίρεσις. Τὸ δὲ Σάββατον(32) τελεία παθῶν ἐστιν ἀπραξία καὶ τῆς περὶ τὰ πεποιημένα καθολικὴ τοῦ νοῦ παῦλα κινήσεως καὶ πρὸς τὸ θεῖον τελεία διάβασις· ἐν ᾧ τὸν δι᾽ ἀρετῆς καὶ γνώσεως κατὰ τὸ θεμιτὸν ἀφικόμενον οὐ δεῖ, καθάπερ ξύλα, τὴν οἱανοῦν παντελῶς ὕλην ἐξαπτικὴν ἐνθυμεῖσθαι παθῶν, οὔτε μὴν φύσεως τὸ παράπαν ἀναλέγεσθαι λόγους, ἵνα μὴ πάθεσιν ἡδόμενον ἢ φύσεως ὅροις μετρούμενον κατὰ τοὺς Ἕλληνας τὸν Θεὸν δογματίζωμεν, ὅνπερ ἡ τελεία μόνη κέκραγε σιγὴ(33) καὶ ἡ παντελὴς καθ᾽ ὑπεροχὴν ἀγνωσία παρίστησιν. Τὰς δὲ νεομηνίας εἶναί φαμεν(34) τοὺς ἐν τῷ δρόμῳ τῶν κατ᾽ ἀρετὴν καὶ γνῶσιν ἡμερῶν διαφόρους φωτισμούς·","english":"For we know, by applying ourselves naturally to the things, that perfection is not the removal of the natural integrity that comes from God; for nature does not produce perfection when it is curtailed by art and when by cleverness it sets aside the property that belongs to it from God according to the principle of creation—lest we introduce the art of God as stronger than the confirmation of righteousness, and make the deficiency of nature contrived by cleverness a supplement for the deficiency in righteousness according to creation. Rather, from the local position of the member that is circumcised we are taught to make, by deliberate choice, the circumcision of the passionate disposition of the soul, in accordance with which the judgment is rather regulated to run together with nature, correcting the passionate law of acquired generation.\n\nFor mystical circumcision is the complete removal of the passionate relation of the mind to the introduced generation. And the Sabbath is the perfect inactivity of the passions and the universal cessation of the mind's movement concerning created things, and the perfect passage to the divine; in which it is not right for one who has arrived, by virtue and knowledge, as far as is lawful, to think of any material whatsoever that is capable of kindling passions, as if it were wood, nor indeed to gather up the principles of nature at all, lest, delighting in passions or measured by the boundaries of nature, we dogmatize God according to the Greeks—God whom only perfect silence has proclaimed and complete ignorance by way of transcendence presents. And we say that the new moons are the various illuminations in the course of the days of virtue and knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":512,"ref":"p512","source":"οἷς προτροπάδην ἅπαντας ἐνδιαθέοντες τοὺς αἰῶνας τὸν δεκτὸν ἐνιαυτὸν τοῦ Κυρίου πληροῦμεν τῷ τῆς χρηστότητος στεφάνῳ κοσμούμενον. Στέφανος δὲ χρηστότητός ἐστι(35) πίστις καθαρά, λίθων τιμίων δίκην ταῖς τῶν δογμάτων ὑψηγορίαις καὶ λόγοις διηνθισμένη πνευματικοῖς, καὶ νοήμασι τὸν θεοφιλῆ, καθάπερ κεφαλήν, διασφίγγουσα νοῦν· ἢ μᾶλλον, στέφανος πάλιν χρηστότητός ἐστιν(36) αὐτὸς ὁ τοῦ Θεοῦ Λόγος, ὁ τῇ ποικιλίᾳ τῶν κατὰ πρόνοιαν καὶ κρίσιν τρόπων, ( ἤγουν ἐγκρατείᾳ τῶν ἑκουσίων(37) καὶ ὑπομονῇ τῶν ἀκουσίων παθῶν, ὡς κεφαλὴν τὸν νοῦν περιγράφων καὶ τῇ μετοχῇ τῆς κατὰ τὴν θέωσιν χάριτος αὐτὸν ἑαυτοῦ τὸν νοῦν ποιῶν ὡραιότερον.\n\nΤῶν ἑορτῶν δὲ τὴν μὲν πρώτην(38) πρακτικῆς εἶναι φιλοσοφίας σύμβολον, πρὸς ἀρετήν, ὡς ἀπ᾽ Αἰγύπτου, τῆς ἁμαρτίας, τοὺς ὑπ᾽ αὐτῆς κρατουμένους διαβιβάζουσαν, τὴν δευτέραν(39) δὲ τῆς ἐν πνεύματι φυσικῆς τύπον ὑπάρχειν θεωρίας, τὴν περὶ τῶν ὄντων εὐσεβῆ δόξαν, ὡς ἀπαρχὴν θέρους, τῷ Θεῷ προσκομίζουσαν, τὴν δὲ τρίτην θεολογίας εἶναι μυστήριον(40), τὴν πάντων τῶν ἐν τοῖς γεγονόσι πνευματικῶν λόγων γνωστικὴν ἕξιν καὶ τὴν κατ᾽ οἰκονομίαν τοῦ σαρκωθέντος Λόγου παντελῆ διὰ τῆς χάριτος ἀναμαρτησίαν καὶ τὴν ἐπ᾽ αὐταῖς ἐν τῷ ἀγαθῷ τελείαν καὶ ἀθάνατον ἀτρεψίαν περιέχουσαν, ὡς σαλπίγγων καὶ ἱλασμοῦ καὶ σκηνοπηγίας ποιητικήν.","english":"By these, running through all the ages, we fulfill the acceptable year of the Lord, adorned with the crown of goodness. And the crown of goodness is pure faith, embellished like precious stones with the lofty utterances of the doctrines and with spiritual words, and binding together the God-loving mind as its head; or rather, the crown of goodness is the Word of God himself, who by the variety of the modes that come through providence and judgment—that is, by self-control over voluntary passions and endurance of involuntary ones—encircles the mind as a head and, by participation in the grace that comes through deification, makes the mind itself more beautiful than itself.\n\nOf the feasts, the first is a symbol of practical philosophy, leading those held captive by sin, as from Egypt, across to virtue; the second is a type of the natural contemplation that is in the Spirit, offering to God the pious opinion concerning beings, as the firstfruits of summer; and the third is the mystery of theology, containing the gnostic habit of all the spiritual principles in created things, and the complete sinlessness through grace that comes by the economy of the incarnate Word, and the perfect and immortal immutability in the good that follows upon these, as the maker of trumpets and of atonement and of tabernacles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":513,"ref":"p513","source":"Ταύτην ἔχω τέως, κατὰ μίαν ἐπιβολήν, ἐκ τῆς τῶν ἡμερῶν τιμῆς τὴν ὑπόνοιαν. Οὐ γὰρ δὴ τιμᾶσθαι θέλων ὁ Θεὸς ἡμέρας ὑπὸ τῶν ἀνθρώπων προσέταξε τιμηθῆναι τό τε Σάββατον καὶ τὰς νεομηνίας καὶ τὰς ἑορτάςοὕτω γὰρ ἂν λατρεύειν τῇ κτίσει παρὰ τὸν κτίσαντα κατὰ νόμον ἐντολῆς ἐξεδίδαξεν(41) οἰομένους σεπτὰς εἶναι φύσει τὰς ἡμέρας καὶ διὰ τοῦτο προσκυνητάς, ἀλλ᾽ Ἑαυτὸν τιμᾶσθαι συμβολικῶς διὰ τῶν ἡμερῶν παρεδήλωσεν. Αὐτὸς γάρ ἐστι Σάββατον μέν(42), ὡς τῶν ἐν σαρκὶ τῆς ψυχῆς μόχθων ἀνάπαυσις καὶ τῶν κατὰ δικαιοσύνην πόνων κατάπαυσις, Πάσχα δέ(43), ὡς ἐλευθερωτὴς τῶν τῇ πικρᾷ δουλείᾳ κεκρατημένων τῆς ἁμαρτίας, Πεντηκοστὴ δέ(44), ὡς ἀρχὴ καὶ τέλος τῶν ὄντων καὶ Λόγος, ᾧ τὰ πάντα φύσει συνέστηκεν. Εἰ γὰρ μετὰ τὴν εἰς ἑαυτὴν ἑβδοματικὴν τῆς ἑβδομάδος περίοδον ἐστιν ἡ πεντηκοστή, πενταδικὴ δὲ σαφῶς ὑπάρχει ( δεκὰς ἡ πεντηκοστή, προδήλως ἄρα τῶν ὄντων ἡ φύσις, κατὰ τὸν ἑαυτῆς λόγον ὑπάρχουσα πενταδικὴ διὰ τὰς αἰσθήσεις, μετὰ τὴν φυσικὴν τοῦ χρόνου καὶ τῶν αἰώνων διάβασιν ἐν τῷ Θεῷ ἔσται τῷ κατὰ φύσιν ἑνί, μὴ δεχομένη πέρας ἐν ᾧ παντελῶς οὐκ ἔστι διάστασις. Φασὶ γάρ τινες εἶναι δεκάδα τὸν Λόγον, ὡς πρόνοιαν κατὰ πρόοδον τῇ δεκάδι τῶν ἐντολῶν πλατυνόμενον· ὁπηνίκα δὲ συναφθῇ τῷ Λόγῳ κατὰ χάριν ἡ φύσις, οὐκ ἔσται τὰ 'ὧν οὐκ ἄνευ', τῆς τῶν φύσει κινουμένων ἀλλοιωτῆς ἀπογενομένης κινήσεως. Δεῖ γὰρ τὴν πεπερασμένην στάσιν, ἐν ᾖ γίνεσθαι πέφυκεν ἐξ ἀνάγκης κατ᾽ ἀλλοίωσιν τῶν κινουμένων ἡ κίνησις, δέξασθαι τέλος τῇ παρουσίᾳ τῆς ἀπεράντου στάσεως, ἐν ᾗ παύεσθαι πέφυκε τῶν κινουμένων ἡ κίνησις.","english":"This, for now, is my understanding, derived from the honor of the days, according to a single conception. For God, not desiring that days be honored by men, commanded that the Sabbath and the new moons and the feasts be honored; for in this way He would have taught them to serve the creature rather than the Creator, according to the law of the commandment, had He meant that the days are by nature venerable and therefore to be worshipped; but He indicated that He Himself is honored symbolically through the days. For He Himself is the Sabbath, as the rest of the soul from its labors in the flesh and the cessation of the toils of righteousness; and the Passover, as the liberator of those held in the bitter slavery of sin; and Pentecost, as the beginning and end of all things and the Word, by whom all things by nature subsist. For if Pentecost is after the hebdomadal cycle of the week unto itself, and Pentecost is clearly a pentad (for Pentecost is a decade), then plainly the nature of beings, existing according to its own principle as a pentad because of the senses, will be in God, who is by nature one, after the natural passage of time and the ages, not receiving an end in which there is altogether no interval. For some say that the Word is a decade, as providence extended in procession through the decade of the commandments; but whenever nature is joined to the Word by grace, there will not be the things \"without which not,\" since the alterable motion of things moved by nature has passed away. For the finite state, in which motion necessarily comes to be by alteration of things moved, must receive an end by the presence of the infinite rest, in which the motion of things moved naturally ceases.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":514,"ref":"p514","source":"Ἐν ᾧ γὰρ πέρας κατὰ φύσιν ἐστίν, καὶ ἀλλοιωτὴ πάντως ἡ τῶν ἐν αὐτῷ καθέστηκε κίνησις· ἐν ᾧ δὲ πέρας κατὰ φύσιν οὐκ ἔστιν, οὐδεμία παντελῶς ἀλλοιωτὴ τῶν ἐν αὐτῷ γνωσθήσεται κίνησις. Οὐκοῦν ὁ μὲν κόσμος τόπος ἐστὶ πεπερασμένος καὶ στάσις περιγεγραμμένη, ὁ δὲ χρόνος περιγραφομένη καθέστηκε κίνησις· ὅθεν καὶ ἀλλοιωτὴ τῶν ἐν αὐτῷ καθέστηκεν ἡ κατὰ τὴν ζωὴν κίνησις.\n\nὉπηνίκα δὲ τὸν τόπον διελθοῦσα καὶ τὸν χρόνον κατ᾽ ἐνέργειάν τε καὶ ἔννοιαν ἡ φύσις, ἤγουν τὰ 'ὧν οὐκ ἄνευ', τουτέστι τὴν πεπερασμένην στάσιν καὶ κίνησιν, ἀμέσως συναφθῇ τῇ προνοίᾳ, λόγον εὑρίσκει τὴν πρόνοιαν κατὰ φύσιν ἁπλοῦν καὶ στάσιμον καὶ μηδεμίαν ἔχοντα πάντῃ περιγραφὴν καὶ διὰ τοῦτο παντελῶς οὔτε κίνησιν. Διόπερ ἐν μὲν τῷ κόσμῳ ὑπάρχουσα χρονικῶς ἡ φύσις ἀλλοιωτὴν ἔχει τὴν κίνησιν διὰ τὴν τοῦ κόσμου πεπερασμένην στάσιν καὶ τὴν καθ᾽ ἑτεροίωσιν τοῦ χρόνου φοράν, ἐν δὲ τῷ Θεῷ γινομένη, διὰ τὴν φυσικὴν τοῦ ἐν ᾧ γέγονε μονάδα, στάσιν ἀει κίνητον ἕξει καὶ στάσιμον ταυτοκινησίαν, περὶ τὸ ταὐτὸν καὶ ἓν καὶ μόνον ἀϊδίως γινομένην, ἣν ( οἶδεν ὁ λόγος ἄμεσον εἶναι περὶ τὸ πρῶτον αἴτιον τῶν ἐξ αὐτοῦ πεποιημένων μόνιμον ἵδρυσιν. Πεντηκοστῆς οὖν ἐστι τὸ μυστήριον ἡ πρὸς τὴν πρόνοιαν ἄμεσος τῶν προνοουμένων ἕνωσις, ἤγουν ἡ πρὸς τὸν Λόγον κατὰ τὴν τῆς προνοίας ἐπίνοιαν τῆς φύσεως ἕνωσις, καθ᾽ ἣν οὐδεμία τὸ παράπαν ἐστὶ χρόνου καὶ γενέσεως ἔμφασις. Σάλπιγξ δὲ πάλιν(45) ἡμῶν ἐστιν ὁ Λόγος, ὡς τὰς θείας καὶ ἀρρήτους ἡμῖν ἐνηχούμενος γνώσεις, ἱλασμὸς δέ, ὡς ἐν ἑαυτῷ τὰ ἡμέτερα, καθ᾽ ἡμᾶς γενόμενος,","english":"For where there is a limit according to nature, the motion of the things within it is altogether subject to change; but where there is no limit according to nature, no motion of the things within it will be known at all as subject to change. Therefore the world is a bounded place and a circumscribed standing still, while time is a circumscribed motion; and hence the motion according to life of the things within it is also subject to change.\n\nBut when nature, having passed through place and time in actuality and in thought—that is, the things 'without which it cannot be,' namely bounded standing still and motion—is directly united to providence, it finds providence to be a simple and stable principle according to nature, having no circumscription whatsoever and for this reason altogether neither motion. Wherefore nature, existing in the world temporally, has motion subject to change because of the bounded standing still of the world and the movement of time by way of alteration; but when it comes to be in God, because of the natural unity of that in which it has come to be, it will have ever-moving standing still and a stable self-motion, eternally coming to be around the same and one and only, which (the principle knows to be a direct and abiding establishment around the first cause of the things made by it. The mystery of Pentecost, then, is the direct union of the things providentially cared for with providence, that is, the union of nature with the Word according to the conception of providence, according to which there is no indication at all of time and generation. And again, the Word is our trumpet, as sounding in us the divine and ineffable knowledges, and a propitiation, as having in himself our own things, having become according to us,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":515,"ref":"p515","source":"διαλύων ἐγκλήματα καὶ τῇ δωρεᾷ τῆς χάριτος ἐν Πνεύματι τὴν ἁμαρτήσασαν φύσιν θεοποιῶν, σκηνοπηγία δέ, ὡς τῆς ἡμῶν κατὰ τὴν θεομίμητον ἕξιν περὶ τὸ καλὸν ἀτρεψίας πῆξις καὶ τῆς πρὸς ἀθανασίαν μεταποιήσεως συνεκτικὸς ὑπάρχων δεσμός. Σφαγαῖς δὲ ζῴων ἀλόγων(46) καὶ ῥαντισμοῖς αἱμάτων ἡδόμενον τὸν Θεὸν καὶ οἷον τῆς θεραπείας μισθὸν τὴν τῶν ἁμαρτημάτων παρεχόμενον τοῖς προσφέρουσιν ἄφεσιν, τῇ Γραφῇ φυσικῶς ἐπιβάλλοντες, οὐ πιστεύομεν, ἵνα μὴ Θεὸν ἐμπαθῆ λάθωμεν σέβοντες, ὡς ἐμπαθῶς ἐκείνων διὰ πολλῆς ἐφιέμενον τῆς σπουδῆς, περὶ ἅ, κἂν ἀνθρώπους περιπαθῶς ἔχοντας θεωρήσωμεν, ὡς ἀκολάστους καὶ ἀκρατεῖς διαβάλλομεν. Θυσίας γὰρ πνευματικὰς εἶναι γινώσκομεν(47) οὐ μόνον τὴν τῶν παθῶν νέκρωσιν σφαττομένων τῇ μαχαίρᾳ τοῦ Πνεύματος, ὅπερ ἐστὶ ῥῆμα Θεοῦ, καὶ πάσης τῆς ἐν σαρκὶ ζωῆς, ὡς αἵματος, τὴν κατὰ πρόθεσιν ἔκχυσιν, ἀλλὰ καὶ τῶν κατὰ φιλοσοφίαν ἠθῶν καὶ πασῶν τῶν κατὰ φύσιν δυνάμεων προσαγωγήν, ἀφιερουμένων Θεῷ καὶ τῷ πυρὶ τῆς ἐν Πνεύματι χάριτος πρὸς τὴν θείαν λῆξιν ὁλοκαυτουμένων.","english":"Dissolving charges of guilt and, by the gift of grace in the Spirit, deifying the nature that had sinned; and the Feast of Tabernacles, as being the firm fixing of our immutability toward the good in accordance with the God-imitating disposition, and a cohesive bond of our transformation to immortality. But that God takes pleasure in the slaughter of irrational animals and in the sprinklings of blood, and provides, as it were, the forgiveness of sins to those who offer as the wage of worship—this, by naturally applying it to Scripture, we do not believe, lest we unknowingly worship a God subject to passion, as though he passionately desired those things with great eagerness; for in matters where we observe even human beings to be passionately disposed, we denounce them as intemperate and incontinent. For we know that the spiritual sacrifices are not only the mortification of the passions, slain by the sword of the Spirit, which is the word of God, and the pouring out, as it were of blood, of all the life in the flesh according to intention, but also the offering up of the ethical dispositions according to philosophy and of all the natural powers, consecrated to God and wholly burnt by the fire of the grace in the Spirit unto the divine portion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":516,"ref":"p516","source":"Οὕτως ἕκαστον τῶν ἐμφερομένων τῇ Γραφῇ συμβόλων φυσικῶς ἐποπτεύοντες, ὡς ἐν ὄρει, τῷ ὕψει τῆς μυστικῆς θεωρίας, ( καθάπερ ἄνδρας ἑπτὰ τῶν υἱῶν Σαούλ, τὴν χρονικὴν ἀποκτέννομεν καὶ πρόσκαιρον τοῦ νόμου παράδοσιν, καὶ ἀφανίζομεν τὸν Σαούλ, τουτέστι τὸν ἐν μόνῳ τῷ ῥητῷ τῆς Γραφῆς χοϊκὸν νοῦν, «τοῦ μὴ ἑστάναι αὐτὸν ἐν παντὶ ὁρίῳ Ἰσραήλ», τουτέστι τρόπῳ θεωρίας πνευματικῆς. Οὗτος γὰρ ζῶν ἐπ᾽ ἀληθείας συντελεῖ καὶ διώκει(48) καὶ ἀπόλλυσι, σαρκὶ μόνῃ τὸν νόμον περιγράφων, τοὺς κατὰ φύσιν λόγους καὶ λογισμούς, τιμῶν ὡς θεῖα τὰ πάθη τῆς ἀτιμίας ἅπερ οἱ κατὰ φύσιν λογισμοί, λαμβάνοντες ἄδειαν ὑπὸ τοῦ νόμου τοῦ Πνεύματος, ἀποκτέννουσιν ἐπὶ τὸ αὐτὸ καὶ θανατοῦσιν ἐν ἀρχῇ θερισμοῦ κριθῶν. Ἀρχὴ δὲ θερισμοῦ κριθῶν ἐστιν ἡ κατὰ τὴν πρακτικὴν φιλοσοφίαν μετά τινος συμμέτρου λόγου τῶν ἀρετῶν συλλογή, καθ᾽ ἣν τὸ γεῶδες τῶν Γραφῶν ἀποκτέννεσθαι πέφυκε καὶ πᾶν χοϊκὸν παντελῶς ἀφανίζεσθαι κίνημα. Ἅμα γάρ τις τὴν τῶν ἀρετῶν λογικῶς μετέλθοι φιλοσοφίαν(49), ἅμα καὶ τὴν τῶν Γραφῶν πρὸς τὸ Πνεῦμα φυσικῶς μετήνεγκεν ἐκδοχήν, ἐν καινότητι πνεύματος πρακτικῶς διὰ τῶν ὑψηλῶν θεωρημάτων τῷ Θεῷ λατρεύων, καὶ οὐ παλαιότητι γράμματος διὰ τῆς κατ᾽ αἴσθησιν πρὸς σῶμα ταπεινοτέρας τοῦ νόμου παραδοχῆς τροφεὺς παθῶν κατὰ τοὺς Ἰουδαίους γινόμενος καὶ ἁμαρτίας θεραπευτής.","english":"Viewing in a natural way each of the symbols contained in Scripture, as if on a mountain, in the height of mystical contemplation—just as the seven sons of Saul—we put to death the temporal and temporary tradition of the law, and we make away with Saul, that is, the earthly mind that lives only in the literal sense of Scripture, \"so that he should not stand in any border of Israel,\" that is, in the manner of spiritual contemplation. For this one, while he lives, truly completes and pursues and destroys, circumscribing the law by the flesh alone, the natural principles and thoughts, honoring as divine the passions of dishonor which the natural thoughts, taking license under the law of the Spirit, kill together and put to death at the beginning of the harvest of barley. And the beginning of the harvest of barley is the gathering of the virtues according to practical philosophy with some proportionate reason, by which the earthy element of the Scriptures is naturally put to death and every earthly movement is utterly made away with. For as soon as one pursues the philosophy of the virtues rationally, at once he also transfers the interpretation of the Scriptures naturally to the Spirit, serving God practically in newness of spirit through the lofty contemplations, and not in oldness of the letter through the perceptible acceptance of the law that is more lowly with respect to the body, becoming a nurturer of passions and a healer of sin according to the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":517,"ref":"p517","source":"Πράξει γὰρ χρὴ διὰ τῶν κατὰ φύσιν λογισμῶν τὴν ἐμπαθῆ καὶ σωματικὴν τοῦ νόμου διάνοιαν διαχειρίζεσθαι, καθὼς ὁ τῆς Γραφῆς ὑφηγεῖται λόγος, φάσκων· Καὶ ἔλαβεν ὁ βασιλεὺς τοὺς δύο υἱοὺς Ῥεσφᾶς, θυγατρὸς Ἔα, παλλακῆς Σαούλ, τὸν Ἑρμονθὶ καὶ τὸν Μεμφιβοσθέ, καὶ τοὺς πέντε υἱοὺς τῆς Μερόβ, τῆς θυγατρὸς Σαούλ, οὓς ἔτεκε τῷ Ἐσδριήλ, καὶ ἔδωκεν αὐτοὺς ἐν χειρὶ τῶν Γαβαωνιτῶν. Χείρ ἐστι τῶν Γαβαωνιτῶν(50) ἡ κατ᾽ ἀρετὴν πρᾶξις τῶν φυσικῶν λογισμῶν, δι᾽ ἧς οἱ υἱοὶ Ῥεσφᾶς, Ἑρμονθὶ καὶ Μεμφιβοσθέ, τουτέστιν ἡ ἐκ τῆς ἐν ( μόνῃ τῇ προφορᾷ τοῦ λόγου σωματικῆς τοῦ νόμου διδαχῆς γεννωμένη τῶν παθῶν ἐνέργεια καὶ ἡ τῶν λογισμῶν ἀκόλαστος κίνησις, ἀποκτέννονται, πρὸς δὲ καὶ οἱ πέντε υἱοὶ τῆς Μερόβ, τουτέστιν οἱ ἐκ τῆς τρυφῆς γεννώμενοι κατὰ τὴν παρὰ φύσιν τῆς ἐνεργείας χρῆσιν ἀκόλαστοι πέντε τρόποι τῶν πέντε αἰσθήσεων· οὓς ἀποκτέννειν ἐπὶ τὸ αὐτὸ πέφυκεν, ὡς ἐν ὄρει, τῷ ὕψει τῆς πνευματικῆς θεωρίας, ἐν ἀρχῇ θερισμοῦ κριθῶν, ὅπερ ἐστὶν ἐν προοιμίοις τῆς κατ᾽ ἀρετὴν πράξεως ἢ τῆς κατὰ φύσιν εὐσεβοῦς θεωρίας, πᾶς νοῦς κατὰ Θεὸν ὑψηλὸς καὶ μετέωρος, κατὰ τὸ αὐτὸ τήν τε τῶν παθῶν κατασφάττων ἐνέργειαν καὶ τὴν τῶν λογισμῶν ἀσχήμονα κίνησιν, πρὸς δὲ καὶ τοὺς κατὰ παράχρησιν τῆς τῶν αἰσθήσεων ἐνεργείας ἀκολάστους τρόπους.","english":"For one must, by practice, through the natural thoughts, put to death the passionate and bodily understanding of the law, just as the word of Scripture sets forth, saying: And the king took the two sons of Respha, the daughter of Ea, the concubine of Saul, Hermonthi and Memphibosthe, and the five sons of Merob, the daughter of Saul, whom she bore to Esdriel, and gave them into the hand of the Gabaonites. The hand of the Gabaonites is the practice according to virtue of the natural thoughts, through which the sons of Respha, Hermonthi and Memphibosthe—that is, the activity of the passions born from the bodily teaching of the law in the mere utterance of the word, and the unrestrained motion of the thoughts—are killed; and besides these, the five sons of Merob, that is, the five unrestrained modes of the five senses born from luxury according to the unnatural use of activity; which it is natural to kill at the same time, as on a mountain, in the height of spiritual contemplation, at the beginning of the barley harvest, which is in the first-fruits of the practice according to virtue or of the pious contemplation according to nature—every mind that is lofty and elevated according to God, slaying at the same time both the activity of the passions and the shameful motion of the thoughts, and besides these the unrestrained modes that come from the misuse of the activity of the senses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":518,"ref":"p518","source":"«Καὶ ἔπεσον», φησίν, «ἐπὶ τὸ αὐτὸ οἱ ἑπτά, καὶ ἐθανατώθησαν ἐν ἀρχῇ θερισμοῦ κριθῶν. Καὶ ἔλαβε Ῥεσφά, θυγάτηρ Ἔα, τὸν σάκκον καὶ διέστρωσεν αὐτὸν ἑαυτῇ ἐπὶ τὴν πέτραν, ἕως ἔσταξαν ἐπ᾽ αὐτοὺς ὕδατα Θεοῦ ἐξ οὐρανοῦ». Ῥεσφά, καθὼς ἔφην, ἔστιν ἑρμηνευομένη ‘δρόμος στόματος,’ ὅπερ ἐστὶν ἡ κατὰ μόνην τοῦ λόγου τὴν προφορὰν σωματικὴ τοῦ νόμου διδαχή· ἣ μετὰ τὸν θάνατον τῶν ἐξ αὐτῆς γεννωμένων παθῶν καὶ τὴν φανέρωσιν τὴν ἐν τῷ ὕψει γενομένην τῆς φυσικῆς θεωρίας(51) ἐν τῇ τοῦ καθ᾽ ἕκαστον καρδίᾳ τῶν αὐτῇ προκατειλημμένων, καθάπερ σάκκον, τὴν μετάνοιαν στρώννυσιν ἐπὶ τὴν πέτραν, λέγω δὲ τὸν λόγον τῆς κατὰ Χριστὸν πίστεως, τῶν ἐν Πνεύματι διὰ τῆς μετανοίας κατὰ Χριστὸν ἐπιμελουμένη θεσμῶν, ἔχουσα κατ᾽ ὀφθαλμοὺς ἡμέρας καὶ νυκτὸς διὰ τῆς μνήμης, ὡς τέκνα, τὴν ἐν σαρκὶ τοῦ νόμου προτέραν ἀγωγήν, ἕως στάξουσιν ὕδατα Θεοῦ ἐξ οὐρανοῦ, τουτέστιν ἕως καταπεμφθῶσιν αἱ θεῖαι τῶν Γραφῶν γνώσεις ἐκ τοῦ ὕψους τῆς πνευματικῆς θεωρίας(52), αἱ σβεστικαὶ μὲν τῶν παθῶν, ἀνανεωτικαὶ δὲ τῶν ἀρετῶν. Πέφυκε γὰρ ἡ τοῦ νόμου μάθησις, πρὸς ( Χριστόν, τὴν ἀληθῆ καὶ στερρὰν πέτραν, διὰ τῆς μετανοίας προσχωροῦσα, τὸν θεῖον τῆς πνευματικῆς τῶν Γραφῶν γνώσεως ὑετὸν ὑποδέχεσθαι, κατὰ τὸ πρόσταγμα τοῦ βασιλέως Δαβίδ, τουτέστι τοῦ ‘ἰσχυροῦ τὴν ὅρασιν’ νοῦ. Φησὶ γάρ· «καὶ ἐποίησε πάντα ὅσα ἐνετείλατο ὁ βασιλεύς. Καὶ ἐπήκουσεν ὁ Θεὸς τῇ γῇ μετὰ ταῦτα».","english":"And the seven fell,\" it says, \"at the same place, and were put to death at the beginning of the barley harvest. And Respha, the daughter of Ea, took the sackcloth and spread it for herself upon the rock, until waters of God from heaven dripped upon them.\" Respha, as I said, is interpreted as \"course of the mouth,\" which is the bodily teaching of the law according to the mere utterance of the word; and this, after the death of the passions born from it and the manifestation that took place on high of natural contemplation in the heart of each of those previously possessed by it, spreads repentance like a sackcloth upon the rock—I mean the word of faith in Christ—caring for the ordinances in the Spirit according to Christ through repentance, having before her eyes day and night through memory, as children, the former bodily conduct of the law, until waters of God from heaven drip, that is, until the divine knowledges of the Scriptures are sent down from the height of spiritual contemplation, which quench the passions and renew the virtues. For the learning of the law, when it comes near to Christ, the true and firm rock, through repentance, is naturally disposed to receive the divine rain of spiritual knowledge of the Scriptures, according to the command of King David, that is, of the mind \"mighty in vision.\" For it says: \"And he did all that the king commanded. And God heeded the land after this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":519,"ref":"p519","source":"Οὐκοῦν ἡ τῶν θείων Γραφῶν μάθησις, κατὰ τὴν ἐντολὴν Δαβὶδ τοῦ βασιλέως, τουτέστι τοῦ πνευματικοῦ νόμου ἢ τοῦ ἰσχυροῦ τὴν ὅρασιν νοῦ, διὰ μέσης τῆς μετανοίας, ἧς ὁ σάκκος ὑπάρχει σύμβολον, κατὰ τὴν πρᾶξιν τῶν ἀρετῶν ἐπὶ τὴν πέτραν, ἤγουν τὸν Χριστόν, μεταφερομένη, τὸν θεῖον ἐκκαλεῖσθαι τῆς γνώσεως πέφυκεν ὑετὸν ἐπακοῦσαί τε τὸν Θεὸν τῇ γῇ τῆς καρδίας εἴωθε δυσωπεῖν καὶ δοῦναι θείους χαρισμάτων ὄμβρους καὶ τῶν ἐν δικαιοσύνῃ καρπῶν χορηγῆσαι τὴν ἀφθονίαν καὶ λῦσαι, καθάπερ λιμόν, τὴν προλαβοῦσαν τῶν θείων ἀγνωσίαν καὶ ποιῆσαι χώραν πλήρη τῶν πνευματικῶν ἀγαθῶν τὴν ψυχήν, σίτῳ βρίθουσαν καὶ οἴνῳ καὶ ἐλαίῳ, τῷ μέν, ὡς λόγῳ πρακτικῆς γνώσεως, στηριζομένην(53), τῷ δέ, ὡς θείῳ πόθῳ καὶ ἀνανεωτικῷ τῆς κατ᾽ ἔφεσιν πρὸς Θεὸν ἐρωτικῆς ζέσεως, εὐφραινομένην(54), τῷ δέ, ὡς λείῳ καὶ ὁμαλῷ(55) καὶ διαυγεῖ καὶ φωτιστικῷ καὶ παντὸς γεώδους ἐλευθέρῳ κινήματος τῆς ἀπαθείας τρόπῳ τε καὶ λόγῳ, τὸ πρόσωπον ἱλαρυνομένην τῶν ἀρετῶν(56).","english":"Therefore the learning of the divine Scriptures, according to the command of David the king—that is, of the spiritual law, or of the mind that is strong in vision—being carried through the midst of repentance, of which the sackcloth is a symbol, by the practice of the virtues upon the rock, that is, upon Christ, is naturally disposed to call upon the divine rain of knowledge, and is accustomed to entreat God to hearken to the earth of the heart and to give showers of divine graces and to supply an abundance of the fruits of righteousness, and to loose, as it were a famine, the ignorance of divine things that had come before, and to make the soul a country full of spiritual goods, heavy with grain and wine and oil: with the one, as with the word of practical knowledge, being established; with the second, as with divine longing and the renewing of the erotic fervor toward God according to desire, being gladdened; with the third, as with the smooth and level and bright and illuminating and free from every earthly motion manner and word of impassibility, making cheerful the countenance of the virtues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":520,"ref":"p520","source":"Ἀλλὰ καὶ ἡμεῖς κατὰ τὸν μέγαν Δαβὶδ ἀφανίσωμεν τὸν Σαοὺλ ἐκ παντὸς ὁρίου Ἰσραήλ, τουτέστι τὸν γεώδη καὶ σωματικὸν τοῦ νόμου θεσμόν, ἤγουν τὸν ἰουδαϊκὸν τῆς λατρείας τρόπον ἢ τὸν ἐν μόνῳ τῷ ῥητῷ πρόχειρον τῆς ὅλης Γραφῆς καὶ σωματικώτερον νοῦν, ἐκ παντὸς τρόπου θεωρητικῆς μυσταγωγίας, καὶ μετέλθωμεν πρὸς τὴν πνευματικὴν τῶν νοουμένων ( ἐκθέωσιν, καὶ περιποιησώμεθα τοὺς Γαβαωνίτας, τουτέστι τοὺς κατὰ φύσιν τῶν ὄντων λόγους, οὓς ἀπαθεῖς διετήρησεν ὁ ἀληθινὸς κληροδότης τῶν θείων ἐπαγγελιῶν Ἰησοῦς, δι᾽ οὕς, ἀναιρουμένους ὑπὸ Σαούλ, τὸν θεῖον ἀνέσχε τῆς μυστικῆς γνώσεως ὑετὸν ὁ Θεός, καὶ ἀποκτείνωμεν δι᾽ αὐτῶν τῶν Γαβαωνιτῶν, τῆς φυσικῆς δηλαδὴ θεωρίας, ὥσπερ ἄνδρας ἑπτὰ τῶν υἱῶν Σαούλ, τὴν ἐμπαθῆ τοῦ νόμου πρόσυλόν τε καὶ χρονικὴν ἐκδοχήν, ἣν τίκτειν πέφυκεν ἡ Ῥεσφά, ‘στόματος’ ὑπάρχουσα ‘δρόμος,’ ὅπερ ἐστὶν ἡ σωματικὴ τοῦ νόμου μάθησις, καὶ ἡ Μερόβ, ‘πλησμονὴ φάρυγγος’ ἑρμηνευομένη, τουτέστιν ἡ τρυφὴ τῆς γαστρός, ἡ μὲν τὸν Μεμφιβοσθὲ τίκτουσα καὶ τὸν Ἑρμονθί, τὸν μὲν ‘αἰσχύνη στόματος’ ἑρμηνευόμενον, τὸν δὲ ‘ἀνάθεμα αὐτῶν,’ ἤγουν τὴν ἕξιν τῶν παθῶν καὶ τὴν ἐνέργειαν, ἡ δὲ τοὺς πέντε υἱοὺς τῷ Ἐσδριήλ, τῷ θεωρητικῷ δηλαδὴ τῆς ψυχῆς μέρει, τοὺς κατὰ παράχρησιν ἐμπαθεῖς πέντε τρόπους τῶν ἐν ἡμῖν αἰσθήσεων· οὓς διὰ τῆς φυσικῆς ἀναιροῦντες θεωρίας ὠργισμένον τὸν Θεὸν ἱλεούμεθα, πρὸς τὸ πνεῦμα μετενεχθέντες ἀπὸ τοῦ γράμματος, καὶ τοὺς θείους","english":"But let us also, following the great David, destroy Saul from every border of Israel—that is, the earthly and bodily institution of the law, or the Jewish manner of worship, or the ready meaning of the whole Scripture that lies in the letter alone and is more bodily—from every mode of contemplative initiation, and let us pass over to the spiritual deification of the things understood, and let us preserve the Gibeonites, that is, the natural principles of beings, which Jesus, the true heir of the divine promises, kept impassible; on whose account, when they were being destroyed by Saul, God held back the divine rain of mystical knowledge; and let us kill through these same Gibeonites, that is, through natural contemplation, as it were seven men of the sons of Saul—the passionate, premature, and temporal interpretation of the law, which Respha is naturally wont to bring forth, being interpreted “the course of the mouth,” which is the bodily learning of the law, and Merob, interpreted “fulness of the throat,” that is, the luxury of the belly—the one bearing Memphibosthe and Hermonthi, the one interpreted “shame of mouth,” the other “their curse,” that is, the habit of the passions and their activity; the other bearing the five sons to Esdriel, that is, to the contemplative part of the soul—the five passionate modes of the senses within us, misused; by destroying which through natural contemplation we propitiate God, who has been provoked to anger, having been transferred to the spirit from the letter, and the divine","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":521,"ref":"p521","source":"ἐκκαλούμεθα τῆς γνώσεως ὄμβρους, καὶ τῶν ἐξ αὐτῆς δαψιλῶς τῆς δικαιοσύνης καρπῶν ἀπολαύομεν. Τὸ γὰρ γράμμα τοῦ νόμου, καθάπερ τινὰ Σαούλ, ἢ τὴν ἐκ τοῦ γράμματος γεννωμένην πρόσυλον ἐκδοχὴν τοῖς χοϊκοῖς τὴν διάνοιαν, ὡς τέκνα Σαοὺλ καὶ ἔκγονα, διὰ μέσης τῆς φυσικῆς θεωρίας πρὸς τὸ ὕψος τῆς πνευματικῆς μυσταγωγίας ἀναγαγόντες, πᾶν σωματικὸν τοῦ νόμου καὶ πρόσκαιρον νόημα καί, κυριώτερον εἰπεῖν, χοϊκὸν ἀποκτείνωμεν· εἴπερ καὶ ἡμεῖς μετὰ τοῦ Θεοῦ τὸν Σαοὺλ μεμισήκαμεν, καὶ ἐξουδενώκαμεν αὐτὸν τοῦ μὴ βασιλεύειν ἐπὶ Ἰσραήλ, ἤγουν τὸν κατὰ σάρκα προφανῆ τῆς Γραφῆς τρόπον, τουτέστι τὸν Ἰουδαϊσμόν, ἀπωσάμεθα τοῦ μὴ βασιλεύειν πρὸς σαρκὸς δουλείαν τῆς ἐν ἡμῖν νοερᾶς δυνάμεως. ( Δεῖ γὰρ τὸν Σαούλ, ἤγουν τὸν σωματικὸν τοῦ νόμου θεσμόν, μισηθῆναι(57) καὶ ἀπωσθῆναι τῆς βασιλείας, ὡς τὸν Ἀγὰγ βασιλέα Ἀμαλήκ, καὶ τὰ πίονα τῶν ποιμνίων καὶ βουκολίων καὶ τὴν ἄμπελον καὶ τὴν ἐλαίαν, τὰ τοῦ θυμοῦ λέγω καὶ τῆς ἐπιθυμίας ὑπεκκαύματα καὶ τὰ ποιητικὰ τῆς τρυφῆς αἴτια, περιποιούμενον καὶ αὐτὸν ζῶντα τὸν Ἀγὰγ πρὸς τὴν γῆν μεταφέροντα τῆς ἐπαγγελίας, τουτέστι τὸν μόσχον, ἤγουν τὸ χοϊκὸν φρόνημα τῆς σαρκὸς εἰς τὸν τῆς θείας ἐπιγνώσεως τόπον, λέγω δὴ τὴν καρδίαν. ‘Μόσχος’ γὰρ ὁ Ἀγὰγ ἑρμηνεύεται, μόσχος ἐκεῖνος τυχόν, ὃν ὁ μῶρος καὶ ἀσύνετος Ἰσραὴλ(58) κατὰ τὴν ἔρημον χωνεύσας ἐθεοποίησε καὶ τῆς θείας θεραπείας τὴν ἡδονὴν τῆς γαστρὸς προετίμησεν·","english":"We call forth the showers of knowledge, and we richly enjoy the fruits of righteousness that come from it. For the letter of the law, like a certain Saul, or the material interpretation born of the letter for those whose mind is earthly—these, as children and offspring of Saul, we lead up through the midst of natural contemplation to the height of spiritual mystagogy, and we put to death every bodily and temporary meaning of the law, and, to speak more properly, every earthly one; if indeed we too, with God, have hated Saul and have rejected him from reigning over Israel—that is, we have thrust away the obvious fleshly manner of Scripture, namely Judaism, so that it may not reign over the spiritual power within us to the slavery of the flesh. For Saul—that is, the bodily institution of the law—must be hated and thrust away from the kingdom, since he preserved alive Agag king of Amalek, and the fat of the flocks and herds and the vine and the olive—I mean the kindlings of anger and desire and the causes that produce luxury—and he himself carried Agag alive into the land of promise, that is, the calf, or the earthly mindset of the flesh, into the place of divine knowledge, I mean the heart. For Agag is interpreted as \"calf\"—that calf, perhaps, which foolish and senseless Israel molded in the wilderness and deified, and preferred the pleasure of the belly to the worship of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":522,"ref":"p522","source":"ὅντινα μόσχον Μωυσῆς ἀφανίζει καὶ Σαμουήλ, ὁ μὲν λεαίνων καὶ διασπείρων ὑπὸ τὸ ὕδωρ, ὁ δὲ μαχαίρᾳ πνευματικῇ κατασφάττων, τουτέστιν ἡ ζῶσα καὶ ἐνεργὴς τοῦ ἁγίου βαπτίσματος χάριςτοῦτο γὰρ Μωυσῆςκαὶ ἡ διὰ τῶν ἐντολῶν ὑπακοὴ τοῦ Θεοῦτοῦτο γὰρ Σαμουήλ· Μωυσῆς γὰρ ‘ὕδωρ’ ἑρμηνεύεται ‘σπαῖρον’ καὶ Σαμουὴλ ‘ὑπακοὴ Θεοῦ,’ ὅπερ ἐστὶ πίστις ἀληθὴς καὶ βίος ὁ ἔνθεος. Οὐκοῦν τὸ κράτος τῆς ἁμαρτίας, ἤγουν τὸ φρόνημα τῆς σαρκός, ἡ χάρις ἀφανίζειν πέφυκε τοῦ ἁγίου βαπτίσματος καὶ ἡ κατ᾽ ἐνέργειαν ὑπακοὴ τῶν θείων ἐντολῶν ἀποκτέννειν τῇ μαχαίρᾳ τοῦ πνεύματος, ἤγουν τῷ ῥήματι τῆς θείας ἐν πνεύματι γνώσεως, βοῶσα μυστικῶς πρὸς τὸ πάθος τῆς ἁμαρτίας, ὡς ὁ μέγας πρὸς τὸν Ἀγὰγ Σαμουήλ· «καθὼς ἠτέκνωσε γυναῖκας ἡ μάχαιρά σου, ἀτεκνωθήσεται σήμερον ἐκ γυναικῶν ἡ μήτηρ σου». Πολλὰς γὰρ τὸ πάθος τῆς γαστριμαργίας, ὡς ἐν μαχαίρᾳ, τῷ λείῳ τῆς ἡδονῆς λογισμῷ ἠτέκνωσεν ἀρετάς· τῆς μὲν γὰρ σωφροσύνης διὰ τῆς ἀκρασίας ἀποκτέννει τὰ σπέρματα, τῆς δικαιοσύνης ( δὲ διὰ τῆς πλεονεξίας διαφθείρει τὴν ἰσονομίαν, τῆς φιλανθρωπίας δὲ διὰ τῆς φιλαυτίας τὴν ἐκ φύσεως διατέμνει συνέχειαν, καὶ συντόμως εἰπεῖν(59), πάντων τῶν κατ᾽ ἀρετὴν γεννημάτων ἀναιρετικόν ἐστι τῆς γαστριμαργίας τὸ πάθος. Τοῦτο δὲ μόνη, καθὼς ἔφην, ἀναιρεῖ τὸ πάθος ἥ τε τοῦ βαπτίσματος χάρις καὶ ἡ καθ᾽ ὑπακοὴν Θεοῦ τῶν ἐντολῶν ἀγωγή.","english":"This calf Moses and Samuel destroy—Moses by smoothing and scattering it under the water, Samuel by slaughtering it with the spiritual sword—that is, the living and active grace of holy baptism (for this is Moses) and the obedience to God through the commandments (for this is Samuel). For Moses is interpreted as \"water that leaps,\" and Samuel as \"obedience of God,\" which is true faith and a life lived in God. Therefore the power of sin, that is, the mindset of the flesh, the grace of holy baptism is by nature able to destroy, and the active obedience of the divine commandments to put to death with the sword of the Spirit, that is, with the word of divine knowledge in the Spirit, crying out mystically to the passion of sin, as the great Samuel did to Agag: \"As your sword has bereaved women, so today your mother shall be bereaved among women.\" For the passion of gluttony has bereaved many virtues, as if with a sword, by the smooth reasoning of pleasure; for through intemperance it kills the seeds of chastity, through greed it corrupts the equity of justice, through self-love it cuts through the natural bond of love for humanity, and to speak briefly, the passion of gluttony is destructive of all the offspring of virtue. And this passion, as I said, is destroyed by the grace of baptism alone and by the conduct of the commandments in obedience to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":523,"ref":"p523","source":"Τὸν οὖν τούτου τοῦ πάθους περιποιητικὸν ἐν γράμματι νόμον μεταμελεῖται χρίσας εἰς βασιλέα τοῦ Ἰσραὴλ ὁ Θεὸς καὶ μεταφέρει τὸ κράτος τῆς βασιλείας καὶ δίδωσι τῷ Δαβίδ, τῷ εὐαγγελικῷ δηλαδὴ καὶ πνευματικῷ νόμῳ, τουτέστι τῷ υἱῷ Ἰεσσαί· ἑρμηνεύεται δὲ Ἰεσσαὶ ‘Θεοῦ ποίησις’. Οὐκοῦν τὸ ἅγιον Εὐαγγέλιον γέννημα τυγχάνει τῆς ποιήσεως, ἤγουν τῆς τοῦ Θεοῦ διὰ σαρκὸς αὐτουργίας, τῆς ἐχούσης εἰς τοὺς ἀπείρους αἰῶνας τὴν βασιλείαν, καθ᾽ ἣν ἔχομεν τὴν ἀγαλλίασιν ἀκατάλυτον καὶ τὴν εὐφροσύνην, ὡς ἡμέραν οὖσαν ἀνέσπερον καὶ ἀτελεύτητον. Φησὶ γάρ· «αὕτη ἡ ἡμέρα, ἣν ἐποίησεν ὁ Κύριος· ἀγαλλιασώμεθα καὶ εὐφρανθῶμεν ἐν αὐτῇ», ἡμέραν λέγων τὴν εὐαγγελικὴν χάριν ἢ τὸ μυστήριον αὐτὸ τοῦ ταύτην ποιησαμένου τὴν χάριν, ἐν ᾧ βούλεται πάντας ἡμᾶς, κατὰ τὸν θεῖον Ἀπόστολον, «ὡς ἐν ἡμέρᾳ γνώσεως καὶ ἀληθείας εὐσχημόνως περιπατεῖν». Ἡμέρα γὰρ ἀϊδίου φωτός ἐστιν ὁ Χριστός, ἐν ᾧ δεῖ πάντας τοὺς αὐτῷ πεπιστευκότας διὰ τῆς τῶν ἀρετῶν εὐσχημοσύνης καλῶς πολιτεύεσθαι. Οὗτος γάρ ἐστιν ὁ πεποιημένος ἄνευ σπορᾶς ὑπὸ","english":"Therefore God repents of the law written in letters that procures this passion, having anointed him king of Israel, and transfers the power of the kingdom and gives it to David—that is, to the evangelical and spiritual law, that is, to the son of Jesse; and Jesse is interpreted as \"the making of God.\" Consequently the holy Gospel is a offspring of the making, that is, of God's own working through the flesh, which holds the kingdom unto endless ages, according to which we have joy and gladness unbroken, as being a day without evening and without end. For it says: \"This is the day which the Lord has made; let us rejoice and be glad in it,\" calling \"day\" the evangelical grace, or the mystery itself of him who made this grace, in which he wills all of us, according to the divine Apostle, \"to walk decently as in the day of knowledge and truth.\" For the day of eternal light is Christ, in which all who have believed in him must live well through the decency of the virtues. For this is he who was made without seed by","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":524,"ref":"p524","source":"Θεοῦ μόνος τὸ κατὰ σάρκα, καὶ τῶν κατὰ φύσιν θεσμῶν καινοτομήσας τοὺς νόμους, καὶ κατὰ πρόσωπον πάντων τῶν λαῶν ἡτοιμασμένος, καὶ «φῶς εἰς ἀποκάλυψιν ἐθνῶν καὶ δόξαν λαοῦ Ἰσραήλ». Φῶς γάρ ἐστιν ὡς ἀληθῶς ἐθνῶν ὁ Κύριος ἡμῶν(60), ἀποκαλύπτων αὐτοῖς διὰ τῆς ἀληθοῦς ἐπιγνώσεως τοὺς τῷ ζόφῳ τῆς ἀγνοίας ἐπιμεμυκότας ὀφθαλμοὺς τῆς διανοίας, καὶ θείας ἀγωγῆς πάλιν ἑαυτὸν ἑτοιμάσας(61) τοῖς πιστοῖς ( λαοῖς ἀγαθὸν ἀρετῆς ἐξεμπλάριον, προσώπου τοῦ κατ᾽ ἀρετὴν ὑπογραμμὸς αὐτοῖς γενόμενος καὶ ὑποτύπωσις· πρὸς ὃν ἀφορῶντες, ὡς ἀρχηγὸν τῆς σωτηρίας ἡμῶν, τὰς ἀρετὰς κατὰ μίμησιν, ὡς ἡμῖν ἐστι δυνατόν, κατορθοῦμεν διὰ τῆς πράξεως.\n\nἈλλὰ καὶ «δόξα λαοῦ Ἰσραὴλ» αὐτός ἐστιν ὁ Θεὸς καὶ Λόγος(62), ὡς τῷ θείῳ τῆς γνώσεως φωτὶ διὰ τῆς μυστικῆς θεωρίας καταφαιδρύνων τὸν νοῦν. Ἢ τυχὸν λαούς φησιν ὁ λόγος τοὺς κατὰ φύσιν λόγους(63), πρόσωπον δὲ τούτων τῶν λόγων τὴν ἀληθῆ περὶ τῶν ὄντων ἄπταιστον δόξαν, ἧς ἑτοιμασία σαφῶς πρὸς ἐπίγνωσιν αὐτὸς καθέστηκεν ὁ Λόγος ὡς κτίστης τῆς φύσεως, ἔθνη δὲ τὰ παρὰ φύσιν πάθη(64), ἅπερ ἀποκαλύπτει λανθάνοντα, φῶς δωρούμενος γνώσεως, καὶ παντελῶς ἐξωθεῖται τῆς φύσεως· δόξα δὲ γίνεται τοῦ Ἰσραὴλ ὁ Λόγος(65), ὡς τῶν παρὰ φύσιν παθῶν ἀποκαθαίρων τὸν νοῦν καὶ τοῖς κατὰ φύσιν λόγοις κατακοσμῶν, πρὸς δὲ καὶ τῷ διαδήματι τῆς κατὰ τὴν θέωσιν ἀτρεψίας ἐπισφίγγων. Δόξα γὰρ ἀληθῶς ὑπάρχει τοῦ Ἰσραὴλ ἥ τε τῶν παρὰ φύσιν ἀπαλλαγὴ παθῶν καὶ τῶν κατὰ φύσιν λόγων κατόρθωσις καὶ τῶν ὑπὲρ φύσιν ἐπίκτησις ἀγαθῶν.","english":"Of God alone is what is according to the flesh, and he who innovated the laws of natural ordinances, and who was prepared before the face of all the peoples, and \"a light for the revelation of the nations and the glory of the people of Israel.\" For our Lord is truly a light of the nations, revealing to them through true knowledge the eyes of the mind that had been closed by the darkness of ignorance, and again preparing himself as a divine guide for the faithful peoples, a good example of virtue, becoming for them a pattern and model of a person according to virtue; looking to him, as the author of our salvation, we accomplish the virtues by imitation, as far as is possible for us, through action.\n\nBut he himself is also \"the glory of the people of Israel,\" God and the Word, as by the divine light of knowledge through mystical contemplation he makes the mind radiant. Or perhaps the word calls \"peoples\" the natural principles, and the \"face\" of these principles the true and unerring opinion concerning beings, the preparation of which the Word himself clearly stands for, for knowledge, as the creator of nature; and \"nations\" the passions contrary to nature, which he reveals when they lie hidden, granting the light of knowledge, and wholly drives them out of nature; and the Word becomes the glory of Israel, as he purifies the mind from the passions contrary to nature and adorns it with the natural principles, and moreover binds it with the diadem of immutability in deification. For truly the glory of Israel is both the release from passions contrary to nature and the right accomplishment of the natural principles and the acquisition of goods beyond nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":525,"ref":"p525","source":"Ὁ τοῦτον τὸν νοητὸν Δαβὶδ προσδεχόμενος, κἂν φθονῆται ὑπὸ Σαούλ, ἀλλ᾽ οὐχ ἁλίσκεται· ἀλλὰ καὶ τοὐναντίον διὰ πολλὴν φιλανθρωπίαν, ὡς ἀπαθής, καὶ μισούμενος θεραπεύει τῇ κιθάρᾳ τοῦ πνεύματος τὸν ἐχθρὸν πονηρῷ καταπνιγόμενον πνεύματι, καὶ ποιεῖ σώφρονα, λύων αὐτόν, καθάπερ δαίμονος πονηροῦ, τῆς κακῆς τοῦ χοϊκοῦ φρονήματος ἐπιληψίας. Πᾶς γὰρ διὰ φθόνον μισῶν καὶ κακῶς διαθρυλλῶν ταῖς διαβολαῖς τὸν ἐν τοῖς ἀγῶσι τῶν ἀρετῶν καὶ τῇ περιουσίᾳ τοῦ λόγου τῆς πνευματικῆς γνώσεως δυνατώτερον Σαούλ ἐστιν, πονηρῷ καταπνιγόμενος πνεύματι, μὴ φέρων τὸ κλέος τῆς κατ᾽ ἀρετὴν καὶ γνῶσιν εὐδαιμονίας τοῦ ( κρείττονος καὶ διὰ τοῦτο πλέον μαινόμενος, ὅτι μὴ δύναται τὸν εὐεργέτην διαχειρίσασθαι. Πολλάκις δὲ καὶ αὐτὸν ἀποπέμπεται πικρῶς τὸν φίλτατον Ἰωνάθαν, τὸν ἔμφυτον λέγω κατὰ συνείδησιν λογισμόν, τὸ ἄδικον μῖσος ἐλέγχοντα καὶ τοῦ μισουμένου φιλαλήθως ἀφηγούμενον τὰ κατορθώματα κατὰ τὸν πάλαι καὶ μάταιον ὄντως Σαούλ· πρὸς ὅν φησι Σαμουήλ, ὡς παραβάτην τῶν θείων ἐντολῶν· «μεματαίωταί σοι, ὅτι παρέβης τὴν ἐντολήν μου, ἣν ἐνετείλατό σοι ὁ Θεός». Σαούλ, ὡς προέφην, ἐστὶν ἢ ὁ γραπτὸς νόμος ἢ ὁ κατὰ τὸν γραπτὸν νόμον πολιτευόμενος λαὸς τῶν Ἰουδαίων. Ἀμφοτέρων γὰρ οὕτω χοϊκῶς ἀλλήλοις συμπεπλεγμένων ἀφίσταται τὸ πνεῦμα Κυρίου, ὅ ἐστιν ἡ πνευματικὴ θεωρία καὶ γνῶσις, καὶ ἐπέρχεται πνεῦμα πονηρόν, τουτέστι τὸ ὑλικὸν φρόνημα, ταῖς ἀλλεπαλλήλοις τῶν ὑπὸ γένεσιν καὶ φθορὰν ταραχαῖς καὶ δινήσεσι, ὡς ἐπιλήπτους, τῇ ἀστασίᾳ τῶν λογισμῶν καταπνῖγον.","english":"He who receives this spiritual David, even if he is envied by Saul, is nevertheless not captured; but on the contrary, through great love for humanity, as one free from passion, even while being hated he heals with the lyre of the Spirit the enemy who is choked by an evil spirit, and makes him self-controlled, releasing him, as it were, from an evil demon, from the wicked seizure of the earthly-minded way of thinking. For everyone who through envy hates and slanders with evil accusations the one who is stronger in the contests of the virtues and in the abundance of the word of spiritual knowledge is a Saul, choked by an evil spirit, unable to bear the glory of the blessedness in virtue and knowledge of the better man, and for this reason raging all the more because he cannot do away with his benefactor. And often he also sends away bitterly his own dearest Jonathan—I mean the reasoning that is innate according to conscience, which convicts the unjust hatred and truthfully recounts the achievements of the one who is hated—in the manner of the ancient and truly vain Saul; to whom Samuel says, as to a transgressor of the divine commandments: \"You have been made vain, because you transgressed my commandment which God commanded you.\" Saul, as I said before, is either the written law or the people of the Jews who live according to the written law. For when both are thus entangled with each other in an earthly manner, the Spirit of the Lord, which is spiritual contemplation and knowledge, departs, and an evil spirit comes in, that is, the material way of thinking, choking them with the successive disturbances and swirlings of things subject to generation and corruption, as though they were epileptics, by the instability of their thoughts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":526,"ref":"p526","source":"Ὅ τε γὰρ νόμος, χοϊκῶς πρὸς μόνον τὸ γράμμα νοούμενος, ἐπίληπτός ἐστι, μυρίαις δονούμενος ἐναντιώσεσι καὶ μηδεμίαν ἔχων πρὸς ἑαυτὸν συμφωνίαν· ὅ τε ἰουδαΐζων νοῦς, τῇ ἀστάτῳ περιφορᾷ τῶν ὑλικῶν ἐπιμαινόμενος, ἀστάτως ἐξ ἀνάγκης καὶ αὐτὸς τὴν οἰκείαν συμμεταβαλλομένην ἔχει διάθεσιν. Ὁπηνίκα δὲ Δαβίδ, ὁ κατ᾽ ἀλήθειαν φύσει μουσικός, ὁ Κύριος ἡμῶν Ἰησοῦς, ἐπᾴσει τῷ πνεύματι τῆς γνωστικῆς θεωρίας τόν τε νόμον καὶ τὸν Ἰουδαῖον, τὸν μὲν ἀντὶ χοϊκοῦ ποιεῖ πνευματικόν, τὸν δὲ μετάγει πρὸς πίστιν ἐξ ἀπιστίας. Ἔστιν οὖν, κατὰ τὸν Σαούλ, ὅ τε νόμος καὶ ὁ τῶν Ἰουδαίων λαὸς καὶ ἐπίληπτος καὶ σώφρων. Ἐπίληπτος γὰρ ὁ νόμος ( ἐστίν, ὡς ἔφην, χοϊκῶς λαμβανόμενος, καὶ ἐπίληπτος ὁ Ἰουδαῖός ἐστιν, χοϊκῶς τῷ Θεῷ λατρεύειν βουλόμενος· καὶ πάλιν σώφρων ὁ νόμος ἐστίν,\n\nπνευματικῶς νοούμενος, καὶ ὁ Ἰουδαῖος ὡσαύτως σώφρων ἐστίν, ἐκ τῆς σωματικῆς λατρείας ἐπὶ τὴν πνευματικὴν τοῦ Θεοῦ θεραπείαν μεταφερόμενος. Σημειωτέον δὲ ὅτι τοὺς ὑπὸ Ἰησοῦ διασῳζομένους ἀποκτέννει Σαούλ. Οὓς γὰρ περιποιεῖται τὸ πνεῦμα τῆς Γραφῆς ἀποκτέννειν τὸ γράμμα πέφυκεν. Διὸ τοῦτον, λέγω δὲ τὸν γραπτὸν νόμον, μεταμελεῖται χρίσας βασιλεύειν τοῦ Ἰσραὴλ ὁ Θεός, ὑπὸ Ἰουδαίων σαρκικῶς λαμβανόμενον, καὶ δίδωσι τῷ πνεύματι τὸ κράτος τῆς βασιλείας, τῷ πλησίον τοῦ γράμματος καὶ ἀγαθῷ ὑπὲρ τὸ γράμμα. «Καὶ δώσω», φησίν, «τὴν βασιλείαν τῷ πλησίον σου τῷ ἀγαθῷ ὑπὲρ σέ». Καθὼς γὰρ ὁ Δαβὶδ ἦν πλησίον τοῦ Σαούλ, οὕτω τῷ γράμματι τοῦ νόμου τὸ πνεῦμα σαφῶς παραπέπηγεν· ὅπερ μετὰ τὸν θάνατον τοῦ γράμματος πέφυκε διαφαίνεσθαι(66).","english":"For the law, understood in a fleshly way according to the letter alone, is blameworthy, shaken by countless contradictions and having no harmony with itself; and the Judaizing mind, raging with the unstable motion of material things, necessarily and unstably has its own disposition changing along with them. But whenever David, the truly musical by nature, our Lord Jesus, sings to the spirit of spiritual contemplation both the law and the Jew, he makes the one spiritual instead of fleshly, and transfers the other from unbelief to faith. Therefore, according to Saul, both the law and the people of the Jews are both blameworthy and sound. For the law is blameworthy when taken in a fleshly way, as I said, and the Jew is blameworthy when he wishes to serve God in a fleshly way; and again the law is sound when understood spiritually, and the Jew likewise is sound when he is transferred from bodily service to the spiritual worship of God. And it must be noted that Saul kills those who are saved by Jesus. For the letter naturally kills those whom the spirit of the Scripture preserves alive. Therefore God repents of having anointed this one—I mean the written law—to reign over Israel, since it is taken in a fleshly way by the Jews, and he gives the power of the kingdom to the spirit, to that which is near the letter and good beyond it. \"And I will give,\" he says, \"the kingdom to your neighbor, who is good beyond you.\" For just as David was near Saul, so the spirit has clearly been placed beside the letter of the law; and it naturally shines forth after the death of the letter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":527,"ref":"p527","source":"Παρακαλέσωμεν οὖν καὶ ἡμεῖς τὸν νοητὸν Δαβὶδ(67) ἐπηχῆσαι τῇ κιθάρᾳ τῆς πνευματικῆς θεωρίας καὶ γνώσεως ἐπιληπτευόμενον τοῖς ὑλικοῖς τὸν ἡμέτερον νοῦν καὶ ἀπελάσαι τὸ πονηρὸν πνεῦμα τῆς πρὸς αἴσθησιν ὑλικῆς περιπετείας, ἵνα δυνηθῶμεν νοῆσαι τὸν νόμον πνευματικῶς καὶ τὸν ἐν αὐτῷ κεκρυμμένον μυστικὸν λόγον εὑρεῖν καὶ κτῆμα ποιήσασθαι διαρκὲς πρὸς ἐφόδιον ἀϊδίου ζωῆς, ὅπως μὴ τὸν δεδανεισμένον ἐν γράμματι συμβολικὸν ἔχωμεν νόμον(68), ἀποροῦντες τῆς κατὰ χάριν ἐν Πνεύματι γνώσεως, καὶ μόνην στέργωμεν, ὡς μὴ βλέποντες, τὴν περὶ τῶν θείων ἐρώτησιν, ἐστερημένοι τῆς τῶν μυστικῶν λογίων κατ᾽ ἀλήθειαν παμφαοῦς αὐτοψίας· ἄμφω γὰρ λέγεται Σαούλ, πρὸς τὴν ἑλλάδα φωνὴν μεταφερόμενος.","english":"Let us therefore also entreat the spiritual David to sound on the lyre of spiritual contemplation and knowledge, being played upon by material things—our mind—and to drive away the evil spirit of material entanglement with sense perception, so that we may be able to understand the law spiritually and to find the mystical word hidden within it and to make it a lasting possession as provision for eternal life, so that we may not have the symbolic law lent in the letter, being at a loss for the knowledge according to grace in the Spirit, and may not cherish only, as those who do not see, the questioning about divine things, deprived of the truly all-radiant self-vision of the mystical oracles; for both are called Saul, when translated into the Greek tongue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":528,"ref":"p528","source":"Ἑρμηνεύεται γὰρ πρὸς τοῖς εἰρημένοις καὶ ‘δεδανεισμένος’ καὶ ‘ἐρώτησις·’ ἅπερ δὴ καὶ ὁ γραπτὸς ὑπάρχων καθέστηκε νόμος, ( τὸ μὲν ὡς οὐκ ὢν οἰκειότατον κτῆμα τῆς φύσεως καὶ τῇ κατ᾽ αὐτὴν ὑπάρξει παντελῶς οὐ συμπαρατεινόμενος, τὸ δὲ ὡς περὶ γνῶσιν ἀληθῆ κινῶν ἡμᾶς καὶ πρωτότυπον σοφίαν, τοὺς μὴ νομίζοντας τὴν ἐρώτησιν κατάληψιν εἶναι τῆς ζητουμένης τῶν θείων ἀρχετυπίας, ἀλλὰ μόνον διὰ τῶν ἐν νόμῳ σωματικῶν συμβόλων, ὡς δι᾽ ἐρωτήσεώς τινος, πρὸς τὴν τῶν θείων ἀγαθῶν ἐπειγομένους κατάληψιν, ἵνα παυσώμεθα τῆς κατὰ τὴν ἐρώτησιν φροντίδος, ἐν ᾗ τυχόν ἐστι πολλάκις καὶ πλάνησις(69), ἐν τῇ τῶν ζητουμένων θείων ἀληθείᾳ γενόμενοι, καὶ τῆς αὐτῶν μεταποιηθῶμεν μακαριότητος, φαινομένης ἐν ἡμῖν ἀναλλοιώτως κατὰ τὴν μέθεξιν(70) καὶ τὸ κατ᾽ αὐτὴν εἶδος τῆς ἡμῶν γνώρισμα ποιουμένης ὑπάρξεως ἐν Χριστῷ Ἰησοῦ τῷ Θεῷ καὶ Σωτῆρι ἡμῶν, ᾧ ἡ δόξα εἰς τοὺς αἰῶνας. Ἀμήν.\n\nΣΧΟΛΙΑ 1. Νοῦς εἰς ἄκρον διά τῶν ἀρετῶν καθαιρόμενος, τούς τῶν ἀρετῶν πέφυκεν εἰκότως ἐκδιδάσκεσθαι λόγους· τήν ἐξ αὐτῶν θειωδῶς χαρακτηρισθεῖσαν γνῶσιν, οἰκεῖον ποιούμενος πρόσωπον. Καθ᾿ ἑαυτόν γάρ ἀνείδεός τε καί ἀχαρακτήριστος πᾶς καθέστηκε νοῦς, μορφήν ἔχων ἐπίκτητον, ἤ τήν ἐκ τῶν ἀρετῶν ὑποστᾶσαν ἐν πνεύματι γνῶσιν, ἤ τήν ἐκ τῶν παθῶν ἐπισυμβαίνουσαν ἄγνοιαν. 2. Ὁ τήν νοῦ μορφήν τήν ἐξ ἀρετῶν ἐν Πνεύματι θείαν δεξάμενος γνῶσιν, τά θεῖα λέγεται παθεῖν, ὅτι μή φύσει κατά τήν ὕπαρξιν, ἀλλά χάριτι κατά τήν μέθεξιν ταύτην προσέλαβεν.","english":"For besides what has been said, it is also interpreted as \"borrowed\" and \"questioning\"; and these things the written law is established to be—the one because it is not a property most proper to nature and is not at all co-extended with existence according to nature, the other because it stirs us toward true knowledge and archetypal wisdom, for those who do not consider questioning to be a comprehension of the sought-for archetype of divine things, but only through the bodily symbols in the law, as through a kind of questioning, for those hastening toward the comprehension of divine goods, so that we may cease from the anxiety that belongs to questioning, in which there is often also error, once we have come to be in the truth of the divine things sought, and may we partake of their blessedness, appearing in us unchangeably through participation, and making the form according to it a mark of our existence in Christ Jesus our God and Savior, to whom be glory unto the ages. Amen.\n\nSCHOLIA 1. The mind, purified to the utmost through the virtues, naturally and reasonably is taught the principles of the virtues, making its own the knowledge divinely stamped by them, as a proper person. For every mind in itself is formless and unstamped, having an acquired form—either the knowledge in the Spirit that subsists from the virtues, or the ignorance that befalls from the passions. 2. He who has received the divine knowledge in the Spirit, the form of the mind that comes from the virtues, is said to have suffered divine things, because he received this not by nature according to existence, but by grace according to participation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":529,"ref":"p529","source":"Ὁ δέ τήν ἐκ χάριτος μή δεξάμενος γνῶσιν, κἄν λέγῃ τι γνωστικόν, οὐκ οἶδε κατά τήν πεῖραν τοῦ λεγομένου τήν δύναμιν. Ψιλή γάρ μάθησις, τήν καθ᾿ ἕξιν γνῶσιν οὐ δίδωσιν. 3. Καλῶς κατά τόνδε τῆς Γραφῆς εἶπε τόν τόπον λαμβάνεσθαι τόν Σαούλ· διά τό κατά πολλούς ἐν ἄλλοις τόποις ( λαμβάνεσθαι τρόπους, πρός τήν ἐκ τῆς ἱστορίας ἀναδεικνυμένην θεωρίαν προσφυῶς ἁρμοζόμενον. 4. Ὥσπερ, φησίν, ὁ παλλακῇ συναπτόμενος, νόμιμον οὐ κέκτηται τόν γάμον· οὕτως ὁ σωματικῶς τήν νομικήν ἐξασκούμενος μάθησιν, νόμιμον τήν πρός αὐτήν οὐκ ἔχει συμβίωσιν· νόθα γεννῶν ἐξ αὐτῆς δόγματα, καί τῇ τῆς σαρκός ζωῇ συμφθειρόμενα.\n\n5. Ὁ πρός σῶμα, φησίν, τήν Γραφικήν ἐκδεχόμενος μάθησιν, τήν κατ᾿ ἐνέργειαν ἐξ αὐτῆς ἁμαρτίαν διδάσκεται, καί τήν κατά νοῦν τῆς ἁμαρτίας μελέτην· τρυφήν, καί συνουσίας ἀκρατεῖς, καί φόνους, καί πᾶσαν τοῦ Θεοῦ βδελύττεσθαι τήν κτίσιν ἐκ τοῦ γράμματος τοῦ νόμου μανθάνεται. 6. Θεωρία κατ᾿ ἄλλην ἐπιβολήν. Ἀνάθεμα λέγεται καί ὁ κόσμος οὗτος, ὁ καταδίκης χωρίον· ὅν γεννᾷν τῇ προσπαθείᾳ πέφυκεν, ὁ μή πρός τό πνεῦμα τοῦ νόμου κατά νοῦν διαβαίνων.","english":"The one who has not received knowledge from grace, even if he speaks something gnostic, does not know by experience the power of what is said. For mere learning does not give the knowledge that comes from habit. 3. Rightly, according to this, he said that the place of Scripture is to be understood as Saul: because in many ways in other places it is taken, being fitted in a manner suited to the contemplation shown forth from the history. 4. Just as, he says, the one who joins with a concubine does not possess a lawful marriage; so the one who pursues the legal learning bodily does not have a lawful union with it, begetting bastard doctrines from it, and corrupted together with the life of the flesh.\n\n5. The one, he says, who receives the scriptural learning in relation to the body is taught from it the sin in act, and the meditation of sin in the mind: luxury, and unrestrained intercourse, and murders, and to loathe all the creation of God he learns from the letter of the law. 6. Contemplation according to another approach. This world is also called an anathema, the place of condemnation; which by attachment it is naturally disposed to beget, for the one who does not pass over in mind to the spirit of the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":530,"ref":"p530","source":"7. Ὅτι πρός ὅ σχετικῶς, φησί, διακείμεθα, πρός ἐκεῖνο καί τήν κατά νοῦν μελέτην κεκτήμεθα.\n\n8. Κατ᾿ ἄλλην θεωρίαν, ὅτι ἀνάθεμά ἐστι, καί ἡ τῶν παθῶν ἀνείδωλος κίνησις· αἰσχύνη δέ στόματος, ἡ τό πάθος εἰδοποιοῦσα πρός αἴσθησιν τοῦ νοῦ κίνησις, καί ταῖς ἐπινοίαις ὕλην ἁρμόδιον τῷ πάθει πορίζουσα. 9. Κατά συναίρεσιν τάς τρεῖς θεωρίας τοῦ κειμένου ἐξέδωκεν. 10. Ὁ πεισθείς θείαν εἶναι διαταγήν τό σωματικῶς κατά νόμον τρυφᾷν, τήν γαστριμαργίαν ὡς Θεοῦ δῶρον λαμβάνει μετά χαρᾶς πρός συμβίωσιν· ἐξ ἧς γεννᾷ τούς μολύνοντας τῇ παραχρήσει τήν ἐνέργειαν τῶν αἰσθήσεων τρόπους. 11. Ἐπίτομος τῶν προθεωρηθέντων ἐπανάληψις, δι᾿ ἧς δείκνυσιν ὅτι ὁ σωματικῶς ἐκλαμβάνων τόν νόμον, τήν αὐτοῦ παλλακεύεται μάθησιν· καί γεννᾷ τήν τε τῶν παθῶν ἕξιν καί τήν ἐνέργειαν· καί ὡς θείαν εἰσοικίζεται τήν γαστριμαργίαν, πρός γένεσιν τῶν ῥυπαινόντων τῇ παραχρήσει τάς ( αἰσθήσεις τρόπων· εἰς ἀναίρεσιν τῶν ἐν τοῖς οὖσι φυσικῶν λόγων τε καί σπερμάτων. 12. Ὁ τοῖς συμβόλοις τοῦ νόμου, φησίν, ἐναπομένων, οὐ δύναται κατά λόγον τήν τῶν ὄντων φύσιν ὁρᾷν, καί τούς τεθέντας οὐσιωδῶς ὑπό Δημιουργοῦ τοῖς οὖσι λόγους περιποιεῖσθαι, διά τό τῶν συμβόλων πρός τήν τῶν ὄντων φύσιν διάφορον. 13. Ξυλοφοροῦσι μέν οἱ λόγοι τῆς φύσεως, ὕλη πρός τήν γνῶσιν τῶν θείων γινόμενοι· ὑδροφοροῦσι δέ ῥύψιν ποιοῦντες παθῶν, καί διάδοσιν τῆς ἐν πνεύματι ζωτικῆς ἐνεργείας.","english":"7. He says that we possess mental study in relation to that toward which we are disposed.\n\n8. According to another contemplation, that the formless motion of the passions is also a curse; and the shame of the mouth is the motion of the mind that gives form to the passion toward the perception of the mind, and by its conceptions supplies matter suited to the passion. 9. By way of summary he set forth the three contemplations of the passage. 10. The one who has been persuaded that it is a divine ordinance to live luxuriously in the body according to the law receives gluttony as a gift of God with joy for cohabitation; from which he begets the ways that defile the operation of the senses by misuse. 11. A concise repetition of what has been previously contemplated, through which he shows that the one who takes the law bodily keeps it as a concubine in his learning; and he begets both the habit of the passions and their operation; and he takes gluttony into his house as something divine, for the generation of the ways that defile the senses by misuse; to the destruction of the natural principles and seeds in beings. 12. He says that the one who remains in the symbols of the law cannot see the nature of beings according to reason, and cannot preserve the principles that were established essentially by the Creator in beings, because of the difference between the symbols and the nature of beings. 13. The principles of nature carry wood, becoming matter for the knowledge of divine things; and they carry water, making a cleansing of passions, and a transmission of the life-giving energy in the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":531,"ref":"p531","source":"14. Ἄλλη θεωρία τῶν αὐτῶν, εἰσηγουμένη διά τῶν Γαβαωνιτῶν τήν κλῆσιν τῶν ἐθνῶν.\n\n15. Ὕλην εἶπε καί εἶδος κατά θεωρίαν τόν Ἐρμονθί καί τόν Μεμφιβοσθέ, καί πενταπλῆν παράχρησιν τῶν αἰσθήσεων, τούς πέντε τῆς Μερώβ υἱούς· οὕς ἀλλήλοις συνάψας, ἤγουν ὕλῃ καί εἴδει προσπλέξας τήν αἴσθησιν διά τήν πρός σάρκα τοῦ νόμου σύστασιν, ὁ μόνον τόν νοῦν περιγράφων τῷ γράμματι, τό μέν σαρκικόν πάθος ἀποτελεῖ· τούς δέ φυσικούς διαφθείρει λόγους. 16. Ὅτι πάθος καί φύσις κατά τόν τοῦ εἶναι λόγον, οὐδαμῶς ἀλλήλοις συνυπάρχουσι.\n\n17. Ὁ μή πιστεύων, φησί, τήν Γραφήν εἶναι πνευματικήν, τήν οἰκείαν κατά τήν γνῶσιν πενίαν οὐκ αἰσθάνεται.\n\n18. Ὅταν, φησίν, ὁ Δαβίδ εἰς τόν νόμον λαμβάνεται, κατ᾿ Ἰουδαίους, τό γράμμα δηλῶν, ἑρμηνεύεται ἐξουδένωσις, διά τήν πρός σάρκα τῶν θείων νομίμων παράδοσιν· κατά δέ Χριστιανούς τό πνεῦμα σημαίνων, ἑρμηνεύεται ἰσχυρός ὁράσει, διά τήν κατά νοῦν θεωρίαν τῆς γνώσεως.\n\n19. Ψυχήν τῆς Γραφῆς εἶπε, τό πνεῦμα· σῶμα δέ, τό γράμμα. 20. Τούς τρεῖς ἐνιαυτούς λέγει, τούς τρεῖς νόμους, τόν τε γραπτόν, καί τόν φυσικόν, καί τόν χάριτος, ἐχομένους ἀλλήλων. ( Ὁ τοίνυν τόν γραπτόν νόμον λαμβάνων σωματικῶς, ἀρεταῖς τήν ψυχήν οὐ διατρέφει· καί ὁ τοῖς λόγοις τῶν ὄντων οὐκ ἐπιβάλλων, τῇ ποικίλῃ τοῦ Θεοῦ σοφίᾳ τόν νοῦν οὐχ ἑστιᾷ φιλοτίμως· καί ὁ τό μέγα τῆς καινῆς χάριτος μή γινώσκων μυστήριον, τῇ ἐλπίδι τῆς μελλούσης θεώσεως οὐκ ἀγάλλεται. Οὐκοῦν ἡ ἔλλειψις τῆς κατά τόν γραπτόν νόμον","english":"14. Another contemplation of the same things, introducing through the Gibeonites the calling of the Gentiles.\n\n15. He called Hermonthi and Memphisbosthe matter and form according to contemplation, and the fivefold misuse of the senses the five sons of Merob; joining these to one another, that is, weaving sense into matter and form because of the law's constitution in relation to the flesh, he who circumscribes only the mind by the letter brings about the fleshly passion, and corrupts the natural principles. 16. That passion and nature according to the principle of being in no way coexist with each other.\n\n17. He who does not believe, he says, that the Scripture is spiritual does not perceive his own poverty in knowledge.\n\n18. When, he says, David is taken in relation to the law, among the Jews, signifying the letter, it is interpreted as contempt, because of the tradition of the divine laws in relation to the flesh; but among Christians, signifying the spirit, it is interpreted as strong in vision, because of the contemplation of knowledge according to the mind.\n\n19. He called the spirit the soul of the Scripture, and the letter the body. 20. He says the three years are the three laws—the written, the natural, and the law of grace—which hold to one another. (Therefore he who takes the written law bodily does not nourish the soul with virtues; and he who does not apply himself to the principles of beings does not feast the mind generously on the manifold wisdom of God; and he who does not know the great mystery of the new grace does not exult in the hope of the coming deification. Consequently, the deficiency of the written law according to","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":532,"ref":"p532","source":"πνευματικῆς θεωρίας ἔχει παρεπομένην αὐτῇ τήν ἔνδειαν τῆς κατά τόν φυσικόν νόμον νοουμένης ποικίλης σοφίας τοῦ Θεοῦ, ἐφεπομένην ἔχουσαν τῆς κατὰ τό καινόν μυστήριον χάριτι δοθησομένης θεώσεως πάντως τήν ἄγνοιαν. 21. Ὁ πνευματικῶς μή νοῶν τόν νόμον, κἄν ἀποθανόντα ἔχῃ τόν νόμον διά τό μή λατρεύειν σωματικῶς, ἀλλά τά χαμαίζηλα ἔχει τοῦ νόμου νοήματα· τά τέκνα τοῦ Σαούλ περιέπει καί τά ἔκγονα· διό τῷ λιμῷ τῆς γνώσεως βασανίζεται. 22. Ὥσπερ τό πρόσωπον χαρακτηριστικόν ἐστι τοῦ καθ᾿ ἕκαστον· οὕτω καί ἡ πνευματική γνῶσις ἐμφατικῶς χαρακτηρίζει τό θεῖον· ἥν ὁ ζητῶν, λέγεται ζητεῖν τό πρόσωπον Κυρίου.\n\n23. Ὡς ἰσχυρός ὁράσει, καί νοῦς διορατικός ὁ Δαβίδ ἑρμηνεύεται. 24. Ὁ κατασαρκούμενος κατά τό γράμμα τοῦ νόμου ταῖς ἐναίμοις θυσίαις, ποθουμένην ἄγνοιαν ἔχει, πρός μόνην σαρκός ἡδονήν τήν ἐντολήν ἐκδεχόμενος. 25. Ὁ μέν σωματικῶς, φησί, κατά νόμον λατρεύων, καθάπερ ὅλην γεννᾷ τήν κατ᾿ ἐνέργειαν ἁμαρτίαν· καί ὡς εἶδος, τήν ἐπ᾿ αὐτῇ κατά νοῦν συγκατάθεσιν ταῖς προσφόροις ἡδοναῖς τῶν αἰσθήσεων ὑλικῶς διαπλάττεται. Ὁ δέ πνευματικῶς τήν Γραφήν ἐκδεχόμενος, ὡς μέν ὕλην, τήν ἐνέργειαν· ὡς εἶδος δέ, τῆς ἁμαρτίας τήν συγκατάθεσιν μετά τῶν κατά παράχρησιν πρός ἡδονήν τῆς αἰσθήσεως τρόπων, ὡς υἱούς καί υἱωνούς τοῦ νομικοῦ γράμματος θανατοῖ διά τῶν φυσικῶν λογισμῶν ἐν τῷ ὕψει τῆς θεωρίας.","english":"of spiritual contemplation has attending it the lack of the varied wisdom of God understood according to the natural law, and has following it, in every way, the ignorance of the deification that will be given by grace according to the new mystery. 21. He who does not understand the law spiritually, even if he has the law dead through not serving it bodily, still holds the lowly meanings of the law; he cherishes the children of Saul and the offspring; therefore he is tormented by the famine of knowledge. 22. Just as the face is characteristic of each individual, so also spiritual knowledge emphatically characterizes the divine; and he who seeks it is said to seek the face of the Lord.\n\n23. David is interpreted as strong in vision and a discerning mind. 24. He who is made flesh according to the letter of the law in bloody sacrifices has an ignorance that is desired, receiving the commandment with a view only to the pleasure of the flesh. 25. He who serves the law bodily, he says, begets, as it were, the whole of sin in act; and as a form, he molds materially the consent of the mind to it through the fitting pleasures of the senses. But he who receives the Scripture spiritually puts to death, as material, the act, and as form, the consent to sin together with the modes of the senses directed to pleasure by misuse, as sons and grandsons of the legal letter, through the natural reasonings in the height of contemplation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":533,"ref":"p533","source":"( 26. Ὅτι χωρίς φυσικῆς θεωρίας, οὐδείς τήν πρός τά θεῖα τῶν νομικῶν συμβόλων ἀπέμφασιν διαγινώσκει.\n\n27. Τό ἐξηλιάσαι νενόηκεν, ἀντί τοῦ φανερῶσαι κατά τό ὕψος τῆς θεωρίας τό γράμμα τοῦ νόμου νεκρόν, διά τῆς ἐν πνεύματι γνώσεως. 28. Ὅριον Ἰσραήλ νενόηκε, πάντα λόγον τε καί τρόπον πνευματικῆς θεωρίας· ἐν ᾧ στῆναι οὐ δύναται παντελῶς ἡ σωματική τοῦ νόμου παράδοσις. 29. Τό μέν πνεῦμα, φησί, ζωῆς ὑπάρχει παρεκτικόν· τό δέ γράμμα, ζωῆς ἐστιν ἀφαιρετικόν. Οὐκοῦν οὐ δύναται καί τό γράμμα πράττειν κατά τό αὐτό, καί τό πνεῦμα· ὥσπερ οὐδέ τό ζωοποιόν τῷ φθοροποιῷ συνυπάρχει. 30. Φυσικόν ἡ ἀκροβυστία, φησί· πᾶν δέ φυσικόν, θείας ἔργον δημιουργίας ἐστίν. Ἔστι δέ θείας ἔργον δημιουργίας καί λίαν καλόν, κατά τήν φάσκουσαν φωνήν· Εἶδεν ὁ Θεός πάντα ὅσα ἐποίησε, καί ἰδού καλά λίαν. Ὁ δέ νόμος, ὡς ἀκάθαρτον περιαιρεῖσθαι κελεύων τήν ἀκροβυστίαν διά περιτομῆς, τόν Θεόν εἰσάγει διά τέχνης τό οἰκεῖον διορθούμενον ἔργον· ὅπερ καί ἐννοεῖν ἀσεβέστατον. Οὐκοῦν ὁ τοῖς συμβόλοις τοῦ νόμου φυσικῶς ἐπιβάλλων, οἶδεν ὡς οὐ τήν φύσιν ὁ Θεός διορθοῦται διά τῆς τέχνης, ἀλλά τό ἐπιπειθές λόγῳ τῆς ψυχῆς παθητικόν περιτέμνεσθαι κελεύει, τό διά τοῦ σωματικοῦ μορίου τυπικῶς δηλούμενον· ὅπερ γνῶσις διά τῆς κατά τήν πρᾶξιν ἀνδρείας γνώμης ἀποτίθεσθαι πέφυκεν. Ὁ γάρ περιτέμνων ἱερεύς, σημαίνει τήν γνῶσιν, τήν ἔχουσαν καθάπερ σίδηρον κατά τοῦ πάθους τήν τοῦ λόγου κατά τήν πρᾶξιν ἀνδρείαν. Ἀφανίζεται γοῦν ἡ σωματική τοῦ νόμου παράδοσις, πλεονεκτοῦντος τό γράμμα τοῦ πνεύματος. 31.","english":"26. That without natural contemplation, no one recognizes the incongruity of the legal symbols in relation to divine things.\n\n27. \"To have brought forth\" has been understood, in place of \"to have made manifest,\" as meaning that, according to the height of contemplation, the letter of the law is dead, through knowledge in the Spirit. 28. He has understood the boundary of Israel to be every principle and manner of spiritual contemplation, in which the bodily tradition of the law cannot stand at all. 29. The Spirit, he says, is that which imparts life; but the letter is that which takes life away. Therefore the letter cannot act in the same way as the Spirit, just as the life-giving cannot coexist with the destructive. 30. The foreskin, he says, is natural; and everything natural is the work of divine creation. And it is a work of divine creation and exceedingly good, according to the voice that says, \"God saw all things whatsoever he made, and behold, they were exceedingly good.\" But the law, commanding that the foreskin be removed as unclean through circumcision, introduces God as correcting his own work by art—which it is most impious even to conceive. Therefore the one who applies himself to the symbols of the law naturally knows that God does not correct nature by art, but commands that the passible part of the soul, which is obedient to reason, be circumcised—the part typified through the bodily member—which knowledge is naturally disposed to be set aside through the courage of the will in action. For the priest who circumcises signifies the knowledge that has, as it were an iron blade against the passion, the courage of reason in action. So then, the bodily tradition of the law disappears, since the letter is surpassed by the Spirit. 31.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":534,"ref":"p534","source":"Ὅρος τῆς κατά περιτομήν μυστικῆς θεωρίας. ( 32. Ὅρος τῆς κατά Σάββατον μυστικῆς νομοθεσίας, ἐν ᾧ, τί τό Σάββατόν ἐστι, παρίστησι μυστικῶς, καί τίς ὁ κατ᾿ αὐτό πνευματικός λόγος ἐστίν, ὅτι παθῶν καί τῆς περί τήν φύσιν τῶν ὄντων τοῦ νοῦ κινήσεώς ἐστιν ἀνάπαυσις. 33. Θεόν δῆλον ὅτι.\n\n34. Τί σημαίνουσιν αἱ νεομηνίαι.\n\n35. Ὅρος τοῦ στεφάνου τῆς χρηστότητος.\n\n36. Ἄλλος ὅρος τοῦ αὐτοῦ μυστικώτερος.\n\n37. Ἐνταῦθα τήν ἐγκράτειαν ἔργον εἶναι λέγει τῆς Προνοίας, ὡς τῶν γνωμικῶν καθαρτικήν παθῶν· τήν ὑπομονήν δέ τῆς κρίσεως εἶναι κατόρθωμά φησιν, ὡς τοῖς ἀκουσίοις ἀντιτασσομένην πειρασμοῖς. 38. Πρώτην ἑορτήν, τό Πάσχα λέγει.\n\n39. Δευτέραν ἑορτήν λέγει τήν Πεντηκοστήν. 40. Τρίτην λέγει, τήν ἐν ἑβδόμῳ μηνί, τήν τοῦ Ἱλασμοῦ. 41. Σκόπει, πῶς ὁ νόμος ἀπόλλυσι τούς νοοῦντας αὐτόν σωματικῶς, τῇ κτίσει λατρεύειν παρά τόν κτίσαντα πείθων· καί ἡγεῖσθαι φύσει σεπτά τά δι᾿ αὐτούς γεγονότα, τόν δι᾿ ὅν αὐτοί γεγόνασιν ἀγνοήσαντας. 42. Πῶς ἐστι Σάββατον ὁ Θεός.","english":"The definition of the mystical contemplation relating to circumcision. 32. The definition of the mystical legislation relating to the Sabbath, in which he mystically sets forth what the Sabbath is, and what the spiritual principle according to it is—namely, that it is a rest from passions and from the movement of the intellect toward the nature of beings. 33. That God is manifest.\n\n34. What the new moons signify.\n\n35. The definition of the crown of goodness.\n\n36. Another, more mystical definition of the same.\n\n37. Here he says that self-control is a work of Providence, as being purifying of the passions of the will; and he says that endurance is an achievement of judgment, as setting itself against involuntary temptations. 38. He calls the first feast the Passover.\n\n39. He calls the second feast Pentecost. 40. He calls the third the feast in the seventh month, that of Atonement. 41. Consider how the law destroys those who understand it carnally, persuading them to worship the creature rather than the Creator, and to regard as naturally venerable the things that came to be for their sake, while being ignorant of him for whose sake they themselves came to be. 42. How God is a Sabbath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":535,"ref":"p535","source":"43. Πῶς ὁ Θεός καί Πάσχα ἐστί μυστικόν.\n\n44. Μυστήριον τῆς κατά τήν Πεντηκοστήν ἑορτῆς, ἐν ᾧ μυστικῶς τήν τῶν δηλουμένων πνευματικήν ἐμυσταγώγησε δύναμιν, τόν Θεόν Πεντηκοστήν προσαγορεύσας. Ὡς γάρ ἡ μονάς στάσιμος μένουσα μετά τήν εἰς ἑαυτήν ἑβδοματικήν τῆς ἑβδομάδος συνέλιξιν, ἀποτελοῦσα τήν Πεντηκοστήν· καί πάλιν ταῖς εἰς αὐτήν προσόδοις γινομένη δεκάς διά πεντάδος ἰσοπλασιασθείσης αὐτῇ ποιοῦσα τήν Πεντηκοστήν, ( ἀρχή καί τέλος ἐστί τῶν ἑαυτῆς· τό μέν, ὡς πρό παντός ποσοῦ· τό δέ, ὡς ὑπέρ ποσόν· οὕτω καί ὁ Θεός, ᾧ τήν μονάδα κατ᾿ εἰκασίαν τυπικήν ἀναλογεῖν ἔφησεν, ἀρχή καί τέλος ἐστί τῶν ὄντων, καί λόγος, ᾧ τά πάντα συνέστηκεν· ἀρχή μέν, ὅτι πρό πάσης οὐσίας ἐστί καί κινήσεως· τέλος δέ ὅτι ὑπέρ πᾶσαν οὐσίαν καί κίνησιν· λόγος δέ, ὅτι πάντων κατ᾿ αἰτίαν προνοητικός ἐστιν, ὡς πρός ὑποκείμενον εἶδος συνοχή, καθ᾿ ἥν τῶν ὄντων ἕκαστον ἔχει τήν ἐν τῷ ἑαυτοῦ Λόγῳ διαμονήν. Ὅταν οὖν λάβωσι πέρας οἱ χρόνοι καί οἱ αἰῶνες, οἷς ἀναλογεῖν τήν ἑβδομάδα φησίν, αὐτός ἔσται τότε μονώτατος ὁ Θεός, δίχα τῆς τῶν οὐκ ἄνευ, τουτέστι, τόπων καί χρόνων μεσιτείας, συγκρατῶν δι᾿ ἑαυτοῦ καθ᾿ ἕνωσιν ἀληθῆ τῶν ὄντων ἐν τοῖς σωζομένοις ὕπαρξιν· ἤγουν τήν φύσιν τήν γενητήν, ἥν τῇ πεντάδι παρείκασεν, οὐ μόνον διά τάς αἰσθήσεις, αἷς ὑποπίπτειν πέφυκεν, ἀλλά διά τήν καθολικήν ἐπιστήμην, ἥτις ἐν τῇ περιλήψει τῆς τῶν νοερῶν τε καί λογικῶν, αἰσθητικῶν τε καί ζώντων, καί ὄντων ἀπταίστου καθέστηκε γνώσεως.","english":"43. How God is also a mystical Passover.\n\n44. The mystery of the feast of Pentecost, in which he mystically initiated us into the spiritual power of the things indicated, calling God a Pentecost. For just as the monad, remaining stationary after the hebdomadic folding of the week into itself, completes the Pentecost; and again, by its approaches to itself becoming a decade through a pentad made equal to it, produces the Pentecost, (it is both beginning and end of its own: the one, as before all quantity; the other, as beyond quantity); so also God, to whom he said the monad corresponds by a typical likeness, is beginning and end of beings, and Logos, by whom all things consist: beginning, because he is before all substance and motion; end, because he is beyond all substance and motion; and Logos, because he providentially cares for all things by cause, as a cohesion relative to the underlying form, according to which each of beings has its permanence in its own Logos. When, therefore, times and ages, to which he says the week corresponds, have reached their end, God himself will then be most alone, without the mediation of things that cannot exist without, that is, places and times, holding together through himself by true union the existence of beings in those who are saved; that is, the created nature, which he likened to the pentad, not only because of the senses, into which it naturally falls, but because of the universal knowledge, which consists in the comprehension of the faultless knowledge of things intelligible and rational, sensible and living, and of beings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":536,"ref":"p536","source":"Οὐκοῦν παύσεταί ποτε, τῆς τε κατά τόπον στάσεως, καί τῆς κατά χρόνον κινήσεως, ὡς ὑπέρ τά δι᾿ αὐτήν γεγονότα (τουτέστι, τόπον καί χρόνον) διά τῆς πρός τόν Θεόν, δι᾿ ὅν καί γέγονεν, ἀληθοῦς συναφείας ἐν τοῖς σωζομένοις γενομένη τῶν ὄντων ἡ φύσις. Αὐτόν γάρ τόν Θεόν, κατά τόν τῆς Προνοίας λόγον, τῇ δεκάδι τῶν ἐντολῶν ἴδιον ποιησαμένη ποιόν (τουτέστι, τῆς ἐκ χάριτος κατά τήν θέωσιν ἰδιότητος γνώρισμα), τῆς τε κατά τήν στάσιν ἐν τόπῳ περιγραφῆς, καί τῆς ἐν χρόνῳ κατά τήν κίνησιν ἐλευθερωθήσεται στάσιν ἀεικίνητον λαβοῦσα, τήν ἀπέραντον τῶν θείων ἀπόλαυσιν, καί κίνησιν στάσιμον, τήν ἐπ᾿ αὐτοῖς ἀκόρεστον ὄρεξιν. ( 45. Τῷ ἑβδόμῳ μηνί τρεῖς εἰσιν ἑορταί· Σαλπίγγων καί Ἱλασμοῦ καί Σκηνοπηγίας· ὧν ἡ μέν Σάλπιγξ, νόμου καί προφητῶν, καί τῆς ἐξ αὐτῶν κηρυττομένης γνώσεως τύπος ἐστίν, ὁ δέ Ἱλασμός, τῆς τοῦ Θεοῦ πρός τόν ἄνθρωπον διά σαρκώσεως σύμβολον ὑπάρχει καταλλαγῆς. Ὁ γάρ ὑποδύς ἑκουσίως τήν τοῦ κατακριθέντος κατάκρισιν, διελύσατο τήν ποτε πρός αὐτόν κυρωθεῖσαν ἔχθραν. Ἡ δέ Σκηνοπηγία, προτύπωσίς ἐστιν ἀναστάσεως, καί τῆς πάντων πρός ἀτρεψίαν μεταποιήσεως.","english":"Therefore the nature of beings that are saved will one day cease from local station and from temporal motion, as having come to be beyond the things that exist because of it (that is, place and time), through its true union with God, for whose sake it also came to be. For having made God himself its own possession, in accordance with the principle of Providence, by the decalogue of the commandments (that is, the mark of the property of deification that comes from grace), it will be freed from the circumscription of station in place and from station in time according to motion, receiving a motion that is ever-moving, the boundless enjoyment of divine things, and a motion that is stationary, the insatiable appetite for them. 45. In the seventh month there are three feasts: of Trumpets, of Atonement, and of Tabernacles; of which the Trumpet is a type of the law and the prophets and the knowledge proclaimed from them, while the Atonement is a symbol of God's reconciliation with man through the Incarnation. For he who voluntarily submitted to the condemnation of the condemned dissolved the enmity once ratified against him. And the Tabernacles is a prefiguration of the resurrection and of the transformation of all things into immutability.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":537,"ref":"p537","source":"46. Ὁ ψιλαῖς ταῖς ἐναίμοις χαίρων θυσίαις, φησί, περί τά πάθη σπουδάζειν ὡς ἐμπαθής παρασκευάζει τούς θύοντας· φιλεῖ γάρ χαίρειν τό γνησίως σέβον, οἷς χαίρει τό προσκυνούμενον.\n\n47. Ὅτι θυσίας οἶδεν ὁ λόγος, φησί, τήν τῶν παθῶν σφαγήν, καί τήν τῶν φυσικῶν δυνάμεων προσαγωγήν· ὧν τοῦ μέν λόγου τύπος ἐστίν ὁ κριός· τοῦ δέ θυμοῦ φέρει σύμβολον, ὁ ταῦρος· τῆς δέ ἐπιθυμίας, ἡ αἴξ ὑπάρχει δήλωσις. 48. Ὁ χοϊκός δῆλον ὅτι νοῦς τῆς Γραφῆς, κρατῶν τῆς ψυχῆς, τούς φυσικούς ἀποβάλλεται λόγους, τῇ παραχρήσει τῶν κατά φύσιν δυνάμεων αὐτούς ἐξαφανίζων. 49. Ἅμα τις, φησί, παύσηται κατ᾿ αἴσθησιν πρός σῶμα τήν Γραφήν ἐκδεχόμενος, ἅμα καί πρός πνεῦμα κατά νοῦν διά μέσης ἀνατρέχει τῆς φύσεως, ἐκεῖνα πράττων πνευματικῶς, ἅπερ ὁ Ἰουδαῖος ἐπιτελῶν ἔχει τόν Θεόν ὀργιζόμενον. 50. Τίς ἐστιν χείρ τῶν Γαβαωνιτῶν, ᾗ παραδίδωσι Δαβίδ τούς ἐκ σπέρματος Σαούλ.\n\n51. Τόν ἐξηλιασμόν εἶναι λέγει, τήν φανέρωσιν, ἥν τά πάθη πάσχουσιν, ὑπό τῶν ὑψηλῶν τῆς φύσεως λογισμῶν κατά τήν ὑψηλήν θεωρίαν θριαμβευόμενα. 52. Ἡ πρός σῶμα τοῦ νόμου διδαχή, φησί, κατ᾿ ὀφθαλμούς ἔχουσα διά μετανοίας νεκρά τά σωματικά τοῦ νόμου νοήματα, ( τῷ κατά Χριστόν λόγῳ παρακαθημένη, δίκην ὑετῶν τούς οὐρανίους δέχεται τῆς γνώσεως φωτισμούς. 53. Σίτῳ δῆλον ὅτι.","english":"46. He who, it says, takes pleasure in bare blood-offerings prepares those who sacrifice to be zealous about the passions as a passionate man; for the one who genuinely worships loves to rejoice in those things in which the object of worship rejoices.\n\n47. The Word knows, it says, that sacrifices are the slaughter of the passions and the offering up of the natural powers; of these, the ram is the type of reason; the bull bears the symbol of anger; the goat is the manifestation of desire. 48. The earthly mind of Scripture, clearly, while ruling the soul, casts off the natural principles, making them disappear through the misuse of the powers according to nature. 49. As soon as one, it says, ceases to receive Scripture according to sense in relation to the body, at the same time he runs back in spirit according to the mind through the midst of nature, doing those things spiritually which the Jew, when he performs them, has God angry with him. 50. What is the hand of the Gibeonites, by which David hands over those of the seed of Saul?\n\n51. He calls it the exposure to the sun, the manifestation which the passions suffer, being triumphed over by the lofty reasonings of nature according to the high contemplation. 52. The teaching of the law in relation to the body, it says, having before its eyes the bodily meanings of the law dead through repentance, (sitting beside the Word according to Christ, receives the heavenly illuminations of knowledge like rains. 53. By wheat, clearly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":538,"ref":"p538","source":"54. Οἴνῳ δῆλον ὅτι.\n\n55. Ἐλαίῳ δῆλον ὅτι.\n\n56. Τόν σῖτον ἔφη ψυχῆς εἶναι στήριγμα, ὡς γνῶσιν ὄντα πνευματικήν· τόν οἶνον δέ, καρδίας εὐφραντικόν, ὡς τῆς πρός Θεόν ἐρωτικῆς ἑνώσεως ποιητικόν· τό δέ ἔλαιον, προσώπου πληρωτικόν ἱλαρότητος εἴρηκεν, ὡς τῆς λαμπρυνούσης τόν νοῦν κατά τήν ἀπάθειαν πνευματικῆς χάριτος χαρακτηριστικόν. 57. Ὁ Ἀμαλήκ ἐστιν ἡ γαστριμαργία· ταύτης ἐστί βασιλεύς, τό φρόνημα τό χοϊκόν· τούτου βουκόλια ἐστι καί ποίμνια, αἱ θρεπτικαί τῶν παθῶν ὕλαι· ἄμπελος δέ, ἡ προπετής τοῦ λογισμοῦ κίνησις· ἐλαία δέ, ἡ καθ᾿ ἡδονήν ἐκπυρωτική τῆς ἐπιθυμίας λειότης, ἅπερ μεταφέρει ὡς εἰς γῆν ἁγίαν, τήν ἕξιν τῆς θεοσεβείας, ὁ τῷ σωματικῷ τοῦ νόμου παρακαθήμενος· ὑπέρ ὧν καθάπερ μισθόν δέχεται τήν θείαν ἀποστροφήν.\n\n58. Μωρός ὡς ἄθεος ἐκλήθη ὁ τῶν Ἰουδαίων λαός· ἀσύνετος δέ, ὡς κακοπράττων, ὅπερ ἐστίν ἀσεβής καί ἁμαρτωλός. 59. Τό τῆς γαστριμαργίας πάθος, φησί, τά θεῖα τῶν ἀρετῶν ἀποκτένειν γεννήματα πέφυκε· αὐτό δέ, ἥ τε χάρις τῆς πίστεως, καί ἡ ὑπακοή τῶν θείων ἐντολῶν, διά τοῦ κατά τήν γνῶσιν ἀποκτένει λόγου. 60. Πῶς ἐστι φῶς.","english":"54. Clearly, by wine.\n\n55. Clearly, by oil.\n\n56. He said that grain is the support of the soul, as being spiritual knowledge; and wine, that which gladdens the heart, as being productive of the loving union with God; and oil, he called that which fills the countenance with cheerfulness, as being characteristic of the spiritual grace that brightens the mind in impassibility. 57. Amalek is gluttony; its king is the earthly-mindedness; its herds of cattle and flocks are the nourishing materials of the passions; and the vine is the rash movement of the reason; and the olive is the smoothness of desire that sets it ablaze with pleasure—things which he who sits by the bodily sense of the law transfers, as it were, into a holy land, the state of godliness; in return for which he receives, as it were a wage, the divine turning away.\n\n58. The people of the Jews was called foolish as godless; and senseless, as evildoing, which is impious and sinful. 59. The passion of gluttony, he says, is by nature such as to kill the divine offspring of the virtues; but it itself is killed, together with the grace of faith and the obedience of the divine commandments, by the word of knowledge. 60. How is it light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":539,"ref":"p539","source":"61. Πῶς ἐστιν ἑτοιμασία κατά πρόσωπον πάντων τῶν λαῶν ὁ Κύριος. 62. Πῶς ἐστι καί δόξα τοῦ Ἰσραήλ ὁ Κύριος. 63. Κατ᾿ ἄλλην θεωρίαν, τίνες οἱ λαοί, καί τίς ἡ κατά πρόσωπον αὐτῶν ἑτοιμασία τοῦ λαοῦ.\n\n64. Τίνα πάλιν τά ἔθνη τυγχάνουσιν, ἅπερ ἀποκαλύπτει παραγινόμενος ὁ Λόγος.\n\n( 65. Πῶς δόξα λέγεται πάλιν τοῦ Ἰσραήλ ὁ Λόγος. 66. Ἅμα, φησίν, ἀποκτείνει τις τόν ἐν τῷ γράμματι τοῦ νόμου σωματικόν νοῦν, βασιλεύοντα δέχεται τόν ἐν τῷ πνεύματι λόγον. 67. Τόν Δαβίδ ἔλαβε καί εἰς τόν Κύριον, καί εἰς τό Εὐαγγέλιον, καί εἰς τόν πνευματικόν νόμον· καί εἰς τήν γνῶσιν, καί εἰς τήν θεωρίαν, καί εἰς τήν λεγομένην πρᾶξιν, καί εἰς τόν νέον λαόν· καί κατά πολλούς θεωρίας τρόπους, προσφόρως τοῖς τόποις πρός τήν ὑποκειμένην ἥρμοσε χρείαν. 68. Ὁ τούς τύπους ἀλλά μή τά ἀρχέτυπα τῶν μυστηρίων ἔχων, καί τήν ἐρώτησιν, ἀλλά μή τήν γνῶσιν τῶν ἐν πνεύματι φωτισμῶν, εἰληφώς δάνειον, τό\n\nὁμολογούμενον τοῖς προειρημένοις, τήν κατ᾿ αἴσθησιν ἐν τοῖς συμβόλοις τοῦ νόμου πεῖραν· κατά ψυχήν λιμώττων τοῦ πνεύματος, καί τήν ὥσπερ ὁδηγίαν ἐρώτησιν τῆς κατά ἀλήθειαν γνώσεως μυωπάζων.","english":"61. How the Lord is a preparation before the face of all the peoples. 62. How the Lord is also the glory of Israel. 63. According to another contemplation, who are the peoples, and what is the preparation of the people before their face.\n\n64. Who again are the nations that the Word reveals when he comes.\n\n(65. How the Word is again called the glory of Israel. 66. At once, he says, when one kills the bodily sense in the letter of the law, he receives the Word in the spirit as king. 67. He took David both for the Lord, and for the Gospel, and for the spiritual law; and for knowledge, and for contemplation, and for what is called practice, and for the new people; and according to many modes of contemplation, he fitted him appropriately to the places for the need at hand. 68. He who has the types but not the archetypes of the mysteries, and has received the question but not the knowledge of the illuminations in the spirit as a loan—the\n\nthing agreed with what has been said before, the experience according to sense in the symbols of the law—hungering in soul for the spirit, and, as it were, blinking at the guidance, the question of the knowledge according to truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":540,"ref":"p540","source":"69. Μεταξυλογία ἐστί, τό ἐν ᾗ τυχόν ἐστι πολλάκις καί πλάνησις. 70. Μακαριότητος δῆλον ὅτι, τούς κατά μέθεξιν αὐτῆς ἀξιωθέντας χαρακτηριζούσης, καί ἐξ αὐτῆς γνωρίμους αὐτούς καθιστῶσα.","english":"69. Intermediary discourse is that in which there is often also error. 70. Of blessedness, clearly, since it characterizes those deemed worthy of it by participation, and makes them known from it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}