{"slug":"khazarzar-origenes-scholia-in-lucam","id":"greek:khazarzar:khazarzar-origenes-scholia-in-lucam","title":"Scholia in Lucam","title_source":"Scholia in Lucam","author":"Origenes","genre":"commentary","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T18:04:00Z","cost_usd":0.006262},"source":{"registry_id":"greek:khazarzar:khazarzar-origenes-scholia-in-lucam","work_id":"khazarzar-origenes-scholia-in-lucam","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":52,"english_words":15097,"coptic_letters":0,"source_letters":57613,"commentary_units":0,"commentary_kinds":0,"derived_notes":2,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-origenes-scholia-in-lucam","status":"pass","blocking":[],"warnings":[],"stats":{"passages":52,"translated":52,"commentary_passages":0,"commentary_units":0,"english_words":15097,"source_letters":57486,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 52 narrative."},{"kind":"scripture","severity":"info","text":"2 scriptural phrase match(es) noted: John 1:29; Luke 1:46."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":52},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΩΡΙΓΕΝΟΥΣ ΕΙΣ ΤΟ ΚΑΤΑ ΛΟΥΚΑΝ ΕΥΑΓΓΕΛΙΟΝ.\n\nΚΕΦ. Αʹ.\n\nΣτίχ. αʹ. Ἐπειδὴ πολλοὶ ἐπεχείρησαν ἀνατάξασθαι διήγησιν περὶ τῶν πεπληροφορημένων ἡμῖν πραγμάτων. Ἐπειδὴ ὑπέρογκον ἦν τὸ ἐπιχείρημα, ἄνθρωπον ὄντα, Θεοῦ διδασκαλίαν καὶ ῥήματα συγγράφειν, εἰκότως ἀπολογεῖται ἐν τῷ προοιμίῳ. Ὥσπερ δὲ ἐν τῷ πάλαι λαῷ πολλοὶ προφητείαν ἐπηγγέλλοντο, ἀλλὰ τούτων τινὲς μὲν ἦσαν ψευδοπροφῆται, τινὲς δὲ ἀληθῶς προφῆται· καὶ ἦν χάρισμα διάκρισις πνευμάτων, ἀφ' οὗ χαρίσματος ἐκρίνετο ὁ ἀληθὴς προφήτης καὶ ὁ ψευδοπροφήτης· οὕτω καὶ νῦν ἐν τῇ καινῇ διαθήκῃ, τὰ Εὐαγγέλια πολλοὶ ἠθέλησαν γρά ψαι. Ἀλλ' οἱ δόκιμοι τραπεζῖται οὐ πάντα ἔκριναν, ἀλλά τινα ἐξ αὐτῶν ἐξελέξαντο. Τάχα δὲ καὶ τὸ, ἐπεχείρησαν, λεληθυῖαν ἔχει κατηγορίαν τῶν προπετῶς καὶ χωρὶς χαρίσματος ἐλθόντων ἐπὶ τὴν ἀναγραφὴν τῶν Εὐαγγελίων. Ματθαῖος γὰρ οὐκ ἐπεχείρησεν, ἀλλ' ἔγραψεν ἐξ ἁγίου κινούμενος Πνεύματος· ὁμοίως καὶ Μάρκος, καὶ Ἰωάννης παραπλησίως, καὶ Λουκᾶς. Τὸ μέντοι ἐπιγεγραμμένον κατὰ Αἰγυπτίους Εὐαγγέλιον, καὶ τὸ ἐπιγεγραμμένον τῶν δώδεκα Εὐαγγέλιον, οἱ συγγράψαντες ἐπεχείρησαν. Φέρεται δὲ καὶ τὸ κατὰ Θωμᾶν Εὐαγγέλιον. Ἤδη δὲ ἐτόλμησε καὶ Βασιλείδης συγγράψαι κατὰ Βασιλείδην Εὐαγγέλιον. Πολλοὶ μὲν οὖν ἐπεχείρησαν καὶ τὸ κατὰ Ματθίαν, καὶ ἄλλα πλείονα. Ἀλλὰ τὰ τέσσαρα μόνα προκρίνει ἡ τοῦ Θεοῦ Ἐκκλησία. Οὐχ ἁπλῶς δὲ εἶπε πεπιστευμένων, ἀλλὰ πεπληροφορημένων, τὸ ἀπαράβατον τοῖς λεγομένοις μαρτυρῶν. Πραγμάτων δὲ εἶπεν, ἀναιρῶν τὴν αἵρεσιν τῶν κατὰ φαντασίαν λεγόντων τὰ διὰ τοῦ Σωτῆρος γεγενῆσθαι, καὶ τὴν σάρκωσιν αὐτοῦ.","english":"Of Origen on the Gospel according to Luke.\n\nChapter 1.\n\nVerse 1. Since many have undertaken to set in order a narrative concerning the things that have been fully accomplished among us. Since the undertaking was exceedingly great—for a man to write down the teaching and words of God—he reasonably makes his defense in the preface. And just as in the ancient people many claimed prophecy, but some of these were false prophets and some were true prophets, and there was the gift of discerning spirits, by which gift the true prophet and the false prophet were judged—so also now in the new covenant, many wished to write Gospels. But the approved money-changers did not approve all things, but selected some of them. Perhaps also the word \"undertook\" carries a latent accusation against those who rashly and without the gift came to the writing of the Gospels. For Matthew did not \"undertake,\" but wrote moved by the Holy Spirit; likewise also Mark, and John similarly, and Luke. However, the Gospel inscribed \"according to the Egyptians,\" and the Gospel inscribed \"of the Twelve\"—those who composed them undertook it. There is also circulated the Gospel according to Thomas. Already Basilides too dared to write a Gospel according to Basilides. Many, then, undertook also the one according to Matthias, and many others besides. But the Church of God prefers only the four. And he did not say simply \"believed,\" but \"fully accomplished,\" bearing witness to the unalterable character of the things spoken. And he said \"things,\" refuting the heresy of those who say that the things done through the Savior, and his incarnation, came about according to mere appearance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"Περὶ τῶν πεπληροφορημένων δὲ εἰπὼν, τὴν διάθεσιν αὐτοῦ ἐμφαίνει. Πεπληροφόρητο γὰρ, καὶ οὐδὲν ἐδίσταζε, πότερον οὕτως ἔχει, ἢ οὔ. Ὅτι δὲ παρὰ τῶν αὐτοψίᾳ θεασαμένων καὶ αὐτηκόων παρέλαβε, σαφῶς ὡμολόγησεν εἰπών· Καθὼς παρέδοσαν ἡμῖν οἱ ἀπ' ἀρχῆς αὐτόπται καὶ ὑπηρέται γενόμενοι τοῦ Λόγου. Διαβεβαιοῦται δὲ, ὅτι ἄνωθεν παρηκολούθησεν, οὔ τισι τῶν εἰρημένων, ἀλλὰ πᾶσι. Εἰκὸς δὲ ὑπολαμβάνειν τινὰς, ὅτι Θεοφίλῳ τινὶ ἔγραψε τὸ Εὐαγγέλιον, ὃς εἷς ἦν τῶν πεπιστευκότων, οὕτως ζέων τῷ πνεύματι, καὶ ἀπλήστως ἔχων περὶ τὰς τοῦ Κυρίου πράξεις τε καὶ λόγους· ὅνπερ ἐποίει ἀσφαλέστερον καὶ τὰ νῦν γραφόμενα. Ἄλλος δέ φη σιν· Ὅτι ἐὰν πάντες τοιοῦτοι ὦμεν, ὡς ἀγαπᾶσθαι ὑπὸ τοῦ Θεοῦ καὶ φιλεῖσθαι, Θεόφιλοί ἐσμεν. Οὐκ ἂν δέ τις εἴη Θεόφιλος ἀσθενής· πᾶς γὰρ Θεόφιλος κράτιστός ἐστιν ἔχων τὸ κράτος καὶ τὴν δύναμιν τὴν ἀπὸ τοῦ Θεοῦ καὶ τοῦ Λόγου αὐτοῦ, καὶ οὕτως ἐπιγνώσεται εἰς τὴν περὶ ὧν κατηχήθη λόγων ἀσφάλειαν. Ἐπαγγέλλεται τοίνυν τῆς γνώσεως τὸ βέβαιον, ἵνα ἅπερ ἐκεῖνος ἀκοῇ παρέλαβε, ταῦτα καὶ γράμμασιν ἐντυγχάνων ἀσφαλέστερον τὴν πίστιν διατηρῇ. Ἐν τῇ Ἐξόδῳ γέγραπται, Ὅτι ὁ λαὸς ἑώρακε τὴν φωνὴν τοῦ Κυρίου, καίτοιγε φωνὴ οὐ βλέπεται, ἀλλ' ἀκούεται· ἵνα δηλωθῇ παραδόξως, ὅτι ἡ τοῦ Θεοῦ φωνὴ βλέπεται οἷς βλέπεται. Ἐν δὲ τῷ Εὐαγγελίῳ οὐχ ἡ φωνὴ βλέπεται, ἀλλ' ὁ κρείτ των τῆς φωνῆς Λόγος. Διὰ τοῦτο, Καθὼς παρέδοσαν ἡμῖν οἱ ἀπ' ἀρχῆς αὐτόπται καὶ ὑπηρέται γενό μενοι τοῦ Λόγου. Εἰ γὰρ τὸ ἑωρακέναι τὸν Κύριον κατὰ σῶμα αὐτόπτην τούτου γενέσθαι ἦν·","english":"But when he says \"concerning the things that have been fully accomplished,\" he reveals his own disposition. For he had been fully assured, and he doubted nothing as to whether it was so or not. And that he received these things from those who had seen with their own eyes and had heard with their own ears, he clearly acknowledged when he said: \"Just as those who from the beginning were eyewitnesses and servants of the Word handed down to us.\" And he affirms that he followed everything from the beginning, not merely some of the things said, but all of them. It is likely that some suppose that he wrote the Gospel to a certain Theophilus, who was one of those who had believed, burning so fervently in spirit and insatiably disposed toward the deeds and words of the Lord; which very thing made what was now being written more secure. But another says: that if we are all such as to be loved by God and cherished, we are Theophiloi. But no one who is a Theophilus would be weak; for every Theophilus is most mighty, having the might and the power that come from God and from his Word, and thus he will come to full knowledge for the assurance of the words about which he was instructed. He promises, then, the certainty of knowledge, so that the things which that man received by hearing, he might, by also encountering them in writing, preserve his faith more securely. In Exodus it is written: \"that the people saw the voice of the Lord,\" although a voice is not seen but heard; so that it might be shown paradoxically that the voice of God is seen by those to whom it is seen. But in the Gospel it is not the voice that is seen, but the Word, which is better than the voice. For this reason: \"Just as those who from the beginning were eyewitnesses and servants of the Word handed down to us.\" For if to have seen the Lord in the body was to become an eyewitness of him;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"καὶ Πιλάτος αὐτόπτης ἦν τοῦ Λόγου, καταδικάζων αὐτὸν, καὶ Ἰούδας ὁ προδότης, καὶ πάντες οἱ λέγοντες· Σταύ ρωσον, σταύρωσον αὐτόν. Τὸ οὖν εἰδέναι τὸν Λόγον ἐκεῖ ἐνοεῖτο, ὅπου ἔλεγεν ὁ Σωτήρ· Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα, τὸν πέμψαντά με. Καὶ λεληθότως δὲ καλὸν μάθημα διδάσκει ἡμᾶς ὁ Λουκᾶς ἐνταῦθα, ὅτι τινῶν μὲν θεωρημάτων τὸ τέλος ἡ θεω ρία\n\nἐστί· τινῶν δὲ θεωρημάτων τὸ τέλος ἡ πρᾶξίς ἐστι. Διὰ γὰρ τοῦ, αὐτόπται, δηλοῖ τὸ θεωρητικὸν, διὰ δὲ τοῦ ὑπηρέται, τὸ πραγματικόν. Δύνασαι δὲ καὶ ἑτέρως ἐκλαβεῖν τὸ, ὑπηρέται γενόμενοι τοῦ Λόγου· ἤτοι τοῦ διδασκαλικοῦ λόγου, ὃν παρεδίδου ὁ Σωτήρ· ἢ καὶ αὐτοῦ τοῦ Θεοῦ Λόγου, ᾧ καὶ ἐξυπηρέτησαν παρόντες οἱ μαθηταί. Τὴν διάθεσιν ἑαυτοῦ ὁ Λουκᾶς ἐμφαίνει. Πεπληροφόρητο γὰρ, καὶ ἐν οὐδενὶ ἐδίσταζε, πότερον οὕτως ἔχει, ἢ οὔ. Τοῦτο δὲ γίνεται περὶ τοὺς βεβαίως πιστεύοντας. Καὶ γὰρ ὁ Ἀπόστολος περὶ τῶν βεβαίων φησίν· Ἵνα ἦτε ἐῤῥιζωμένοι καὶ τεθεμελιωμένοι τῇ πίστει. Οὐδὲν γὰρ οὕτω πληροφορεῖ, ὡς νοῦς καὶ λόγος. Ὄψις γὰρ οὐ πληροφορεῖ· ἐπεὶ οὐκ ἀπὸ ση μείων καὶ τεράτων ὁρατῶν κρίνεται τὰ πράγματα· ἀλλὰ λόγῳ κρίνεται, ποῖα τἀληθῆ, καὶ ποῖα τὰ ψευδῆ. Πραγμάτων δέ φησιν, ἐπειδήπερ οὑ κατὰ φαντασίαν, κατὰ τοὺς τῶν αἱρετικῶν παῖδας, ἐδραματούργησεν Ἰησοῦς τὴν ἔνσαρκον αὑτοῦ παρουσίαν· ἀλλὰ τυγχάνων ἀλήθεια, πρὸς ἀλήθειαν ἐνήργησε τὰ πράγματα. Στίχ. γʹ. Καθεξῆς σοι γράψαι, κράτιστε Θεόφιλε. Στίχ. δʹ. Ἵνα ἐπιγνῷς περὶ ὧν κατηχήθης λόγων τὴν ἀσφάλειαν. Στίχ. εʹ.","english":"And Pilate was an eyewitness of the Word, condemning him, and Judas the betrayer, and all those saying: Crucify, crucify him. So then, to know the Word was understood in that place where the Savior said: He who has seen me has seen the Father who sent me. And Luke here secretly teaches us a noble lesson, that of some contemplations the end is contemplation, but of other contemplations the end is action. For by \"eyewitnesses\" he indicates the contemplative, and by \"ministers\" the practical. But you can also take \"having become ministers of the Word\" in another way: either of the didactic word, which the Savior handed down, or of the very Word of God, whom the disciples also served by being present. Luke reveals his own disposition. For he had been fully assured, and he doubted nothing as to whether it was so or not. And this happens in the case of those who believe firmly. For the Apostle also says concerning the firm: That you may be rooted and grounded in the faith. For nothing so fully assures as mind and reason. For sight does not fully assure, since matters are not judged by visible signs and wonders, but are judged by reason—which things are true and which are false. And he says \"of things,\" since Jesus did not dramatize his incarnate presence according to appearance, as the children of the heretics do, but being truth, he accomplished the things in truth. Verse 3: To write to you in order, most excellent Theophilus. Verse 4: That you may know the certainty concerning the words in which you were instructed. Verse 5.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Ἐγένετο ἐν ταῖς ἡμέραις Ἡρώδου τοῦ βασιλέως τῆς Ἰουδαίας ἱερεύς τις ὀνόματι Ζα χαρίας ἐξ ἐφημερίας Ἀβιά· καὶ ἡ γυνὴ αὐτοῦ ἐκ τῶν θυγατέρων Ἀαρὼν, καὶ τὸ ὄνομα αὐτῆς Ἐλισάβετ. Στίχ. ʹ. Ἦσαν δὲ δίκαιοι ἀμφότεροι ἐνώπιον τοῦ Θεοῦ. Εἰκὸς ὑπολαμβάνειν, ὅτι Θεοφίλῳ τινὶ ἔγραψε τὸ Εὐαγγέλιον, ὃς εἷς ἦν τῶν πεπιστευκότων, οὕτω ζέων τῷ πνεύματι, καὶ ἀπλήστως ἔχων περὶ τὰς τοῦ Κυρίου πράξεις τε καὶ λόγους· ὅνπερ ἐποίει ἀσφαλέστερον καὶ τὰ νῦν γραφόμενα. Πάντες ἐὰν τοιοῦτοι ὦμεν, ὡς ἀγαπᾶσθαι ὑπὸ τοῦ Θεοῦ καὶ φιλεῖσθαι, Θεόφιλοί ἐσμεν. Καὶ οὐκ ἄν τις εἴη Θεόφιλος ἀσθενής. Ὥσπερ γὰρ γέγραπται ἐπὶ τοῦ λαοῦ ἐξερχομένου ἐκ τῆς Αἰγύπτου· Οὐκ ἦν ἐν ταῖς φυλαῖς αὐτῶν ἀσθε νῶν· οὕτως εἴποιμι ἂν, ὅτι πᾶς Θεόφιλος κράτιστός ἐστιν, ἔχων τὸ κράτος καὶ τὴν δύναμιν, τὴν ἀπὸ τοῦ Θεοῦ καὶ τοῦ Λόγου αὐτοῦ. Καὶ οὕτως ἐπιγνώσεταί τις περὶ ὧν κατηχήθη λόγων τὴν ἀσφάλειαν, συνεὶς τὸν λόγον τοῦ Εὐαγγελίου. Ἐπαγγέλλεται τοίνυν τῆς γνώσεως τὸ βέβαιον, ἵνα ἅπερ ἐκεῖνος ἀκοῇ παρέλαβε, ταῦτα καὶ γράμμασιν ἐντυγχάνων ἀσφαλέστερον κατέχῃ, καὶ τὴν πίστιν διατηρῇ. Τὸ εἶναι δίκαιον ἐνώπιον τοῦ Θεοῦ, ἔπαινός ἐστι τέλειος. Αὐτὸς γὰρ ἐπίσταται τὰς καρδίας τῶν ἀν θρώπων μονώτατος. Ἐνδέχεται γὰρ κατὰ μὲν τὸ φαι νόμενον δίκαιον εἶναί τινα ἐνώπιον τῶν ἀνθρώπων, κατὰ δὲ τὸ κρυπτὸν τῆς καρδίας μὴ εἶναι τοιοῦτον, ἐμφωλεύοντας κεκτημένος λογισμοὺς πονηρούς. Τοιοῦ τον καὶ τὸ παρὰ τῷ Ἀποστόλῳ· Ὧν ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ' ἐκ Θεοῦ. Οἱ γὰρ ἄνθρωποι οὐκ ἀξίως ἐπαινοῦσι, τὸ φαινόμενον μόνον βλέποντες·","english":"It came to pass in the days of Herod, king of Judea, that there was a certain priest named Zechariah, of the division of Abijah; and his wife was of the daughters of Aaron, and her name was Elizabeth. Verse ʹ. And they were both righteous before God. It is reasonable to suppose that he wrote the Gospel to a certain Theophilus, who was one of those who had believed, thus burning in spirit and having an insatiable desire concerning the deeds and words of the Lord—which very thing made the things now being written more trustworthy. If we are all such as to be loved by God and cherished, we are Theophiloi. And no one could be a weak Theophilus. For just as it is written concerning the people when they came out of Egypt: There was not one among their tribes who was sick; so I would say that every Theophilus is mighty, having the might and the power that come from God and from his Word. And thus one will come to know the certainty of the words in which he was instructed, having understood the word of the Gospel. He promises, then, the firmness of knowledge, so that the things that man received by hearing, he might hold more securely by also reading them in writing, and might preserve the faith. To be righteous before God is perfect praise. For he alone knows the hearts of men. For it is possible that someone be righteous in appearance before men, but in the hidden things of the heart not be such, having evil thoughts lurking within. Such a one is also that saying in the Apostle: whose praise is not from men, but from God. For men do not praise worthily, seeing only what appears.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"ὁ δὲ Θεὸς καὶ τοῦ ψεκτοῦ τὴν κρίσιν, καὶ τοῦ ἐπαινε τοῦ τὸν ἔπαινον ἀξίως ποιεῖ. Στίχ. ʹ. Πορευόμενοι ἐν πάσαις ταῖς ἐντολαῖς καὶ δικαιώμασι τοῦ Κυρίου ἄμεμπτοι. Στίχ. ζʹ. Καὶ οὐκ ἦν αὐτοῖς τέκνον· καθότι Ἐλισάβετ ἦν στείρα, καὶ ἀμφότεροι προβεβηκότες ἐν ταῖς ἡμέραις αὐτῶν ἦσαν. Στίχ. ηʹ. Ἐγένετο δὲ ἐν τῷ ἱερατεύειν αὐτὸν ἐν τῇ τάξει τῆς ἐφημερίας αὐτοῦ, ἔναντι τοῦ Θεοῦ, Στίχ. θʹ. Κατὰ τὸ ἔθος τῆς ἱερατείας· ἔλαχε τοῦ θυμιάσαι, εἰσελθὼν εἰς τὸν ναὸν τοῦ Κυρίου. Στίχ. ιʹ. Καὶ πᾶν τὸ πλῆθος ἦν τοῦ λαοῦ προσευχόμενον ἔξω τῇ ὥρᾳ τοῦ θυμιάματος. Ἴσως ἐρεῖ τις· Διὰ τί πρόκειται τούτοις τὸ, ἄμεμπτοι; ἤρκει γὰρ αὐτοῖς πορεύεσθαι ἐν πάσαις ταῖς ὁδοῖς τοῦ Θεοῦ καὶ δικαιώμασιν· εἰ μὴ ἄρα ἐστὶ πορεύεσθαι ἐν πάσαις ταῖς ἐντολαῖς, οὐκ ἀμέμπτως δέ. Φημὶ δὲ οὖν πρὸς αὐτὸν, ὅτι, εἰ μὴ ἦν τοῦτο, οὐκ ἂν ἐλέγετο· Δικαίως τὸ δίκαιον διώξεις. Ἐπὰν οὖν ποιῶμεν τὰς ἐντολὰς, ὥστε καὶ ἐν τῷ συνειδότι ῥύπον κενοδοξίας, ἢ ἀνθρωπαρεσκείας, ἢ ἑτέρου τινὸς τοιού του ἔχειν, ποιοῦμεν τὰς ἐντολὰς ἀμέμπτως. Στίχ. ιαʹ. Ὤφθη δὲ αὐτῷ ἄγγελος Κυρίου ἑστὼς ἐκ δεξιῶν τοῦ θυσιαστηρίου τοῦ θυμιάματος. Στίχ. ιβʹ. Καὶ ἐταράχθη Ζαχαρίας ἰδών· καὶ φόβος ἐπέπεσεν ἐπ' αὐτόν. Στίχ. ιγʹ. Εἶπε δὲ πρὸς αὐτὸν ὁ ἄγγελος· Μὴ φο βοῦ, Ζαχαρία, διότι ἐσηκούσθη ἡ δέησίς σου, καὶ ἡ γυνή σου Ἐλισάβετ γεννήσει υἱόν σοι, καὶ","english":"But God executes judgment on what is blameworthy and praise on what is praiseworthy, worthily. Verse 9. Walking in all the commandments and ordinances of the Lord blameless. Verse 7. And they had no child, because Elizabeth was barren, and both were advanced in their days. Verse 8. And it came to pass, while he served as priest in the order of his division before God, Verse 9. according to the custom of the priesthood, he was chosen by lot to burn incense, having entered into the temple of the Lord. Verse 10. And the whole multitude of the people was praying outside at the hour of the incense. Perhaps someone will ask: Why is \"blameless\" set before them? For it was enough for them to walk in all the ways and ordinances of God—unless indeed it is possible to walk in all the commandments, but not blamelessly. I say then to him that, if this were not so, it would not have been said: \"You shall pursue the just thing justly.\" Whenever, then, we perform the commandments in such a way that we have in our conscience a stain of vainglory, or of men-pleasing, or of any other such thing, we do not perform the commandments blamelessly. Verse 11. And an angel of the Lord appeared to him, standing on the right side of the altar of incense. Verse 12. And Zechariah was troubled when he saw him, and fear fell upon him. Verse 13. And the angel said to him: Do not be afraid, Zechariah, because your supplication has been heard, and your wife Elizabeth will bear you a son, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"καλέσεις τὸ ὄνομα αὐτοῦ Ἰωάννην. Στίχ. ιδʹ. Καὶ ἔσται χαρά σοι καὶ ἀγαλλίασις· καὶ πολλοὶ ἐπὶ τῇ γεννήσει αὐτοῦ χαρήσονται. Διὰ συγκαταβάσεως ὤφθη ἄγγελος τῷ Ζαχα ρίᾳ. Οὐδὲ γὰρ φθαρτοῦ σώματος ὀφθαλμοῖς δύναταί τις ἰδεῖν ἄφθαρτον σῶμα. Ἐκ δεξιῶν δὲ ὤφθη ἑστὼς ὁ ἄγγελος τοῦ θυσιαστηρίου, ὅτι αἴσια αὐτῷ ἔμελλε προαγγεῖλαι. Ἐταράχθη δὲ Ζαχαρίας ἰδών. Ξενίζουσα γὰρ ἡ ὄψις ἀνθρώπῳ φαινομένη οὐκ ἔστιν ὑπομονητική. Ἀλλ' ὅμως ἐπιστρέφει ἀπὸ τῆς ταραχῆς τὸν Ζαχαρίαν ὁ ἄγγελος, καὶ ἀνακτᾶται αὐτὸν, εἰπών· Μὴ φοβοῦ, Ζαχαρία. Ἴσθι, ὅτι οὐ παντὶ φαίνεται ὁ Θεὸς ἢ οἱ ἄγγε λοι, ἀλλὰ τοῖς καθαρὰν ἔχουσι τὴν καρδίαν, καὶ ἀξίοις τοῦ βλέπειν. Εὑρίσκεται γὰρ τοῖς μὴ πειράζουσιν αὐτὸν, ἐμφανίζεται δὲ τοῖς μὴ ἀπιστοῦσιν αὐτῷ. Τοῦ αὐτοῦ. Ἐπειδὴ πάντες οἱ ὁρῶντες ἀγγέλους ἐφοβοῦντο, μήπως ὡς μέλλοντες λαβεῖν αὐτῶν τὰς ψυχὰς παρεληλύθασιν, ὡς καὶ ὁ Μανωέ φησι· διὰ τοῦτο λύων αὐτοῦ τὴν ἀγωνίαν ὁ ἄγγελος, εἶπε τό· Μὴ φοβοῦ. Οὐ γὰρ μόνον οὐ τελευτᾷς, ἔνθα λύπη καὶ δάκρυα, ἀλλὰ καὶ ζῇς καὶ τεκνοποιεῖς, καὶ χαρὰ μεγάλη ἔσται σοι· Γεννήσει γάρ σοι υἱὸν ἡ Ἐλισάβετ, οὗ οὐ γέγονε μείζων ἐν γεννητοῖς τῶν γυναι κῶν. Εἶτά φησι· Καὶ πολλοὶ ἐπὶ τῇ γεννήσει αὐτοῦ χαρήσονται. Εἰ γὰρ καὶ μὴ πάντες Ἰουδαῖοι, ἀλλὰ πολλοὶ ἐχάρησαν ἐπὶ τῇ παρουσίᾳ τοῦ προδρόμου διαγγέλλοντος τὴν τοῦ Σωτῆρος ἐπιδημίαν. Κατὰ τὴν θεωρίαν, ἡ σιωπὴ τῶν Προφητῶν ἐστιν ἐν τῷ πάλαι λαῷ τοῦ Θεοῦ. Οὐκέτι γὰρ Θεὸς λαλεῖ αὐτοῖς, ἀλλὰ μεταβέβηκεν ὁ ἐν ἀρχῇ λόγος πρὸς ἡμᾶς. Καὶ παρ' ἡμῖν οὐ σιωπᾷ, παρ' ἐκείνοις δὲ σεσιώπηκε.","english":"You shall call his name John. Verse 14. And he will be a joy and exultation to you, and many will rejoice at his birth. By condescension an angel appeared to Zechariah. For no one can see an incorruptible body with the eyes of a corruptible body. And the angel appeared standing on the right side of the altar, because he was about to announce glad tidings to him. And Zechariah was troubled when he saw him. For a strange vision appearing to a man is not something he can endure. But nevertheless the angel turns Zechariah from his trouble and restores him, saying: Do not fear, Zechariah. Know that God or the angels do not appear to everyone, but to those who have a pure heart and are worthy to see. For he is found by those who do not tempt him, and he reveals himself to those who do not disbelieve him. From the same. Since all who saw angels were afraid, lest they had come as those about to take their souls, as even Manoah says; for this reason the angel, dissolving his agony, said: Do not fear. For not only do you not die, where there is grief and tears, but you also live and beget children, and great joy will be yours; for Elizabeth will bear you a son, than whom none greater has arisen among those born of women. Then he says: And many will rejoice at his birth. For even if not all Jews, yet many rejoiced at the coming of the Forerunner announcing the arrival of the Savior. According to the contemplation, the silence of the Prophets is in the ancient people of God. For God no longer speaks to them, but the Word who was in the beginning has passed over to us. And among us he is not silent, but among them he has fallen silent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Διὰ τοῦτο σιωπᾷ ὁ προφήτης Ζαχαρίας. Τὸ δὲ διανεύειν μένοντα κωφόν. Στίχ. κβʹ. Ἐξελθὼν δὲ οὐκ ἠδύνατο λαλῆσαι αὐ τοῖς, καὶ ἐπέγνωσαν, ὅτι ὀπτασίαν ἑώρακεν ἐν τῷ ναῷ. Καὶ αὐτὸς ἦν διανεύων αὐτοῖς, καὶ διέμενε κωφός. Στίχ. κγʹ. Καὶ ἐγένετο, ὡς ἐπλήσθησαν αἱ ἡμέραι τῆς λειτουργίας αὐτοῦ, ἀπῆλθεν εἰς τὸν οἶκον αὐτοῦ. Στίχ. κδʹ. Μετὰ δὲ ταύτας τὰς ἡμέρας συνέλαβεν ἡ Ἐλισάβετ ἡ γυνὴ αὐτοῦ, καὶ περιέκρυβεν ἑαυτὴν μῆνας πέντε, λέγουσα· Στίχ. κεʹ. Ὅτι οὕτως πεποίηκεν ὁ Κύριος ἐν ἡμέ ραις, αἷς ἐπεῖδεν ἀφελεῖν τὸ ὄνειδός μου ἐν ἀν θρώποις. Στίχ. κ ʹ. Ἐν δὲ τῷ μηνὶ τῷ ἕκτῳ ἀπεστάλη ὁ ἄγγελος Γαβριὴλ ὑπὸ τοῦ Θεοῦ εἰς πόλιν τῆς Γαλιλαίας, ᾗ ὄνομα Ναζαρὲτ, Στίχ. κζʹ. Πρὸς παρθένον μεμνηστευμένην ἀνδρὶ, ᾧ ὄνομα Ἰωσὴφ, ἐξ οἴκου Δαυῒδ, καὶ τὸ ὄνομα τῆς παρθένου Μαριάμ. Τί δὲ διένευεν αὐτοῖς; προακούσας ἐράσμιον πρᾶγμα ἑαυτῷ μέλλειν ἔσεσθαι, οὐκ ἔσπευσε πρὸ καιροῦ δραμεῖν, ἀλλ' ἔμεινε πληρῶσαι τὴν λειτουργίαν· δι δάσκων, ὅτι δεῖ πάντα δεύτερα ποιεῖσθαι τῆς εἰς Θεὸν τιμῆς. Οἰκονομικώτατα δὲ περιέκρυβεν ἑαυτὴν ἡ Ἐλισάβετ, ἕως οὗ ἐγνώσθη ἡ γαστὴρ αὐτῆς, καὶ ἀναμφίβολον ἦν τὸ πρᾶγμα· ἵνα ἐξ ἀκοῆς μὴ βουλόμενοι πεισθῆναι οἱ ἀκούοντες ταῦτα, τῷ αὐτῷ ἐγκλήματι ὑποπτεύσωσιν, ᾧ καὶ Ζαχαρίας. Τὸ ὑπερβατὸν οὕτως ἔχει· Ἀπεστάλη ὁ ἄγγελος πρὸς παρθένον ἐξ οἴκου Δαυῒδ, καὶ τὸ ὄνομα τῆς παρθένου Μαριὰμ, μεμνηστευμένην ἀνδρὶ, ᾧ ὄνομα Ἰωσήφ. Οὐκ ἀπεστάλη δὲ πρὸς Ἰωσὴφ ὁ ἄγγελος· ἐπειδὴ οὐδὲν ἦν κοινὸν τῷ Ἰωσὴφ πρὸς τὴν τοῦ Κυρίου γέννησιν.","english":"For this reason the prophet Zechariah is silent. And his continuing to make signs meant he remained mute. Verse 22. But when he came out, he could not speak to them, and they recognized that he had seen a vision in the temple. And he himself was making signs to them, and he remained mute. Verse 23. And it came to pass, when the days of his service were fulfilled, he departed to his house. Verse 24. And after these days Elizabeth his wife conceived, and she hid herself for five months, saying: Verse 25. That thus the Lord has done in the days in which he looked upon me to take away my reproach among men. Verse 26. And in the sixth month the angel Gabriel was sent by God to a city of Galilee named Nazareth, Verse 27. To a virgin betrothed to a man whose name was Joseph, of the house of David, and the name of the virgin was Mary. But why was he making signs to them? Having heard beforehand that a desirable thing was about to happen to him, he did not hasten to run ahead of the proper time, but remained to complete his service; teaching that all things must be put second to the honor of God. And most fittingly by the divine plan Elizabeth hid herself until her womb was known and the matter was beyond doubt; so that those who heard these things, not wishing to be persuaded by hearsay, might not be suspected of the same charge as Zechariah. The transposition is as follows: The angel was sent to a virgin of the house of David, and the name of the virgin was Mary, betrothed to a man whose name was Joseph. But the angel was not sent to Joseph, since Joseph had nothing in common with the birth of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Ὡς δὴ ἀρξαμένης τῆς ἁμαρ τίας ἀπὸ γυναικὸς, οὕτω καὶ τὰ ἀγαθὰ ἀπὸ γυναικὸς ἔδει ἄρξασθαι. Στίχ. λδʹ. Εἶπε δὲ Μαριὰμ πρὸς τὸν ἄγγελον· Πῶς ἔσται τοῦτο; ἐπεὶ τὸν ἄνδρα οὐ γινώσκω. Στίχ. λεʹ. Καὶ ἀποκριθεὶς ὁ ἄγγελος, καὶ τὰ ἑξῆς. Τὸ, εὗρες χάριν, κοινὸν ἦν. Εὗρον γὰρ πρὸ αὐτῆς καὶ ἄλλαι χάριν. Τὸ δ' εἰπεῖν, συλλήψῃ, οὐκέτι κοινὸν ἦν, ἀλλ' ἰδιάζον εἰς ἐπαγγελίαν παρθένῳ ξένον πρᾶγμα. Εὗρες γὰρ χάριν παρὰ τῷ Θεῷ. Διὸ, μὴ φοβοῦ. Παντὸς γὰρ φόβου ἀφαίρεσις ἡ τοῦ Σωτῆρος ἐπιδημία. Στίχ. λ ʹ. Καὶ ἰδοὺ ἡ Ἐλισάβετ ἡ συγγενής σου, καὶ τὰ ἑξῆς. Ἤκουσεν ὁ Πρόδρομος, τῇ ἐνεργείᾳ τοῦ ἁγίου Πνεύματος κινούμενος, τὸν ἀσπασμὸν Μαρίας, ὃν ὑπέλαβεν ὁ Λόγος τοῦ Θεοῦ ὁ Χριστὸς, καὶ ἐσκίρτα ἐν ἀγαλλιάσει ἐν τῇ κοιλίᾳ τῆς μητρὸς, εἰς ἔμφασιν χαρᾶς καὶ προφητείας δήλωσιν. Οἱονεὶ γὰρ ἔκτοτε αὐτὸν ἤρξατο προφήτην ποιεῖν ὁ Ἰησοῦς, ἔνδον αὐτῷ παρασχὼν τοῦ μυστηρίου τὴν δήλωσιν. Ἐπειδὴ δὲ οὐκ\n\nἔδωκε λαλεῖν τοῖς ἐμβρύοις διὰ τὸ ἄωρον, σπεύ δοντι τῷ Βαπτιστῇ κηρύξαι τὸν Λυτρωτὴν, ἔχρησεν ἡ μήτηρ τοῦ σώματος ὄργανον· οὐ γὰρ Πνεύματος ἁγίου πρότερον ἐνεπλήσθη, πρὶν ἐπιστῆναι τὴν κυοφορήσασαν Χριστόν. Πρῶτον δὲ τὸ βρέφος ἐπληροῦτο Πνεύματος, καὶ ἐσκίρτα· καὶ εἶθ' οὕτως τῇ μητρὶ μετεδίδου, καὶ ἀνεβόα προφητικὰ ἡ Ἐλισάβετ διὰ τὸ κυοφορούμενον ἐν αὐτῇ βρέφος. Τοῦ αὐτοῦ. Ὁ μὲν λαὸς οὐκ οἶδε τὸν Σωτῆρα ποι οῦντα σημεῖα καὶ τέρατα· ὁ δὲ Ἰωάννης ἔτι ἐν τῇ κοιλίᾳ ὢν σκιρτᾷ, ἡνίκα ἦλθεν ἡ μήτηρ Ἰησοῦ. Ἰδοὺ γὰρ, φησὶν, ὡς ἐγένετο ὁ ἀσπασμός σου εἰς τὰ ὦτά μου, ἐσκίρτησε τὸ βρέφος ἐν ἀγαλλιάσει ἐν τῇ κοιλίᾳ μου.","english":"Since sin began from a woman, so too it was necessary that good things begin from a woman. Verse 34. But Mary said to the angel, \"How shall this be? since I do not know a man.\" Verse 35. And the angel answered, and what follows. The phrase \"you have found favor\" was common. For others before her also found favor. But to say \"you will conceive\" was no longer common, but peculiar to a promise—a strange thing for a virgin. For you have found favor with God. Therefore, do not fear. For the removal of all fear is the coming of the Savior. Verse 39. And behold, Elizabeth your kinswoman, and what follows. The Forerunner heard, moved by the working of the Holy Spirit, the greeting of Mary, which the Word of God, Christ, received, and he leaped with exultation in his mother's womb, for the expression of joy and the manifestation of prophecy. For, as it were, from that time Jesus began to make him a prophet, providing him within with the manifestation of the mystery. But since he did not give embryos the power to speak because of their immaturity, to the Baptist hastening to proclaim the Redeemer, his mother lent her body as an instrument; for she was not filled with the Holy Spirit before, until she who carried Christ came to her. But first the infant was filled with the Spirit, and leaped; and then in this way he shared with his mother, and Elizabeth cried out prophetic things because of the infant carried in her. By the same author. The people did not know the Savior performing signs and wonders; but John, while still in the womb, leaped when the mother of Jesus came. For behold, he says, as the greeting of yours came into my ears, the infant leaped with exultation in my womb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Ἔδει τὴν μακαρίαν ταύτην Μαριὰμ, μετὰ τὴν τοῦ Γαβριὴλ ἐπιδημίαν, ἀναβαίνουσαν ἀναβῆναι ἐπὶ τὴν ὀρεινήν. Μετὰ σπουδῆς δὲ ἐπορεύετο ἀγομένη ὑπὸ τοῦ ἐν αὐτῇ Πνεύματος, ὃ ἐπεληλύθει αὐτῇ, καὶ τῆς δυνάμεως τοῦ Ὑψίστου, τῆς ἐπισκιάσης αὐτῇ. Ὥσπερ ἤρξατο ἡ ἁμαρτία ἀπὸ γυναικὸς, καὶ μετὰ τοῦτο ἔφθασεν ἐπὶ τὸν ἄνδρα· οὕτω καὶ τὰ ἀγαθὰ ἀπὸ τῶν γυναικῶν ἤρξατο, ἵν' ἀπεντραπῶσιν αἱ γυναῖκες τὴν ἀσθένειαν, καὶ τὰ γυναικεῖα ἀποθέ μεναι, ζηλώσωσι τοὺς βίους τῶν μακαρίων τούτων. Στίχ. μγʹ. Καὶ πόθεν μοι τοῦτο δῆλον, ἵνα ἔλθῃ ἡ μήτηρ, καὶ τὰ ἑξῆς. Τοῦ αὐτοῦ. Σύμφωνα τῷ υἱῷ φθέγγεται ἡ Ἐλισάβετ, ἀναξίαν ἑαυτὴν τῆς παρουσίας τῆς Θεοτόκου λέγουσα, ὥσπερ καὶ Ἰωάννης τῆς πρὸς τὸν Χριστὸν παραστάσεως. Τί γάρ μοι, φησὶ, τηλικοῦτον πέπρακται ἀγαθὸν, ἵνα ἡ μήτηρ τοῦ Κυρίου μου ἔλθῃ πρός με; Μητέρα καλεῖ τὴν ἔτι παρθένον, φθάνουσα προφητικῷ λόγῳ τὴν ἔκβασιν. Θεία μὲν οὖν οἰκονομία τὴν μαρτυρίαν ἤγαγε πρὸς τὴν Ἐλισάβετ, ἵνα καὶ ἡ μαρτυρία Ἰωάννου ἐκ μήτρας εἰς τὸν Κύριον διὰ τῆς ἰδίας μητρὸς Ἐλισάβετ πληροφορηθῇ, καὶ ἵνα κατὰ τὴν τοῦ ἀγγέλου φωνὴν ὀψομένη τὴν Ἐλισάβετ, καὶ τὸ ἐν αὐτῇ παράδοξον κύημα, διὰ τούτου καὶ τὸ μεῖζον πιστεύσῃ, τουτέστι τὸν ἐξ αὐτῆς φημι τῆς παρ θένου ἄσπορον τοκετόν. Καὶ συντρέχει πρὸς τὴν πίστιν ταύτην καὶ ὁ λόγος ὁ τῆς Ἐλισάβετ, λεγούσης· Καὶ μακαρία ἡ πιστεύσασα, ὅτι ἔσται τελείωσις τοῖς λελαλημένοις αὐτῇ παρὰ Κυρίου.","english":"It was necessary that this blessed Mary, after the visit of Gabriel, go up and ascend to the hill country. And she journeyed with haste, led by the Spirit within her, which had come upon her, and by the power of the Most High, which had overshadowed her. Just as sin began from a woman, and after this reached the man, so also good things began from women, so that women might turn away from weakness, and laying aside womanly things, might emulate the lives of these blessed women. Verse 43. And whence is this to me, that the mother of my Lord should come to me, and the rest. Of the same. Elizabeth speaks in harmony with her son, saying that she is unworthy of the presence of the Mother of God, just as John also was unworthy of standing before Christ. For what, she says, so great a good has been done to me, that the mother of my Lord should come to me? She calls her mother while still a virgin, anticipating the outcome by prophetic speech. By divine dispensation, then, the testimony was brought to Elizabeth, so that the testimony of John from the womb might be confirmed concerning the Lord through his own mother Elizabeth, and so that, having seen Elizabeth according to the angel's word, and the wondrous conception within her, Mary might through this believe the greater thing also—that is, I mean the seedless childbirth from the virgin herself. And the word of Elizabeth also runs together with this faith, saying: And blessed is she who believed, that there will be a fulfillment of the things spoken to her by the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Βεβαιοτέρα γὰρ πρὸς τὴν πίστιν ἐκ τούτων ἐγίνετο τῶν ῥημάτων ἡ παρθένος, μακαριζομένη, ὅτι ἐπίστευσεν, ἀγγέλου τε προσημαίνοντος, καὶ τῆς συγγενίδος παραπλησίως προφητευούσης. Τοῦ αὐτοῦ. Ἴδωμεν λοιπὸν παρθενικὴν προφη τείαν. Στίχ. μ ʹ. Μεγαλύνει ἡ ψυχή μου τὸν Κυρίον. Πῶς ἡ ψυχή μου μεγαλύνει τὸν Κύριον, κατανοητέον. Ἐὰν ἀξίως πολιτευώμεθα κατ' εἰκόνα τοῦ κτί σαντος ἡμᾶς, καὶ ὁμοιωθῶμεν τῷ πρωτοτύπῳ, κατὰ τὸ δυνατὸν, δι' ἀγαθῶν ἔργων, μεγαλύνομεν τὸν Κύριον λόγοις, ἔργοις, νοήμασι. Σμικρύνει δέ τις αὐτὸν ἀναλόγως, κατὰ τὴν κακίαν τὴν ἐνυπάρχουσαν αὐτῷ. Τῆς οὖν Μαρίας ἡ ψυχὴ ἐμεγάλυνε τὸν Κύριον, τὸ δὲ πνεῦμα αὐτῆς ἠγαλλιάσατο ἐπὶ τῷ Θεῷ τῷ Σωτῆρι. Πρῶτον ἐμεγάλυνεν ἡ ψυχὴ αὐτῆς, εἶτα ἠγαλλιάσατο τὸ πνεῦμα αὐτῆς. Παρατηρήσασθαι δεῖ ἐν ὅλῃ τῇ Παλαιᾷ καὶ τῇ Καινῇ Γραφῇ, εἴ πού ἐστιν εὑρεῖν ἐπὶ ἁμαρτωλῶν γενέσεως εἰρημένον τό· Ἐπλήσθη ὁ χρόνος τοῦ τεκεῖν. Οὐκ ἂν γάρ τις εὕροι, ὡς οἶμαι· ἀλλ' ὅπου ὠνόμασται, ὅτι δίκαιός ἐστιν ὁ γεννώμενος. Καὶ τοῦτο δὲ καὶ τὰ λοιπά. Ἡ Ἐλισάβετ, προφῆτις οὖσα, καὶ τὴν γενομένην τῷ ἀνδρὶ ἀποκάλυψιν μὴ ἀκούσασα, τῷ Πνεύματι ἁγίῳ τὴν παρὰ τοῦ ἀγγέλου ῥηθεῖσαν προσηγορίαν, καὶ Ἰωάννην ἔφασκε τὸ παιδίον ὀνομάσεσθαι. Ὡς δὲ καὶ παρὰ τοῦ πατρὸς ἠξίουν μαθεῖν, καὶ διένευον αὐτῷ, ὡς μὴ ἀκούοντι ἢ λαλῆσαι δυναμένῳ· λαβὼν δέλτιον ἔγραψε συμφώνως τῇ ἑαυτοῦ γυναικὶ τοῦ παιδὸς τὴν προσηγορίαν, ὡς πάντας ἐπὶ τούτων ἐκ πλήττεσθαι. Εἶτά φησιν· Ἀνεῴχθη δὲ τὸ στόμα αὐτοῦ. Μετὰ τὸ γράψαι δηλονότι ἐν δέλτῳ, ὅτι Ἰωάν νης ἔσται τὸ ὄνομα αὐτοῦ, ἐλύθη ἡ δεδεμένη φωνή.","english":"For from these words the virgin became more confirmed in faith, being called blessed because she believed, both as the angel foretold and as her kinswoman prophesied in like manner. By the same author. Let us now consider the virgin's prophecy. Verse 40: My soul magnifies the Lord. We must understand how my soul magnifies the Lord. If we live worthily according to the image of our Creator, and are made like the prototype, as far as is possible, through good works, we magnify the Lord in words, in deeds, and in thoughts. But a person diminishes him proportionally, according to the wickedness that is in him. Therefore Mary's soul magnified the Lord, and her spirit rejoiced in God her Savior. First her soul magnified, then her spirit rejoiced. One must observe throughout the whole Old and New Scripture whether it is ever found said of the birth of sinners: The time was fulfilled for her to give birth. For one would not find it, as I think; but wherever it is named, it is because the one being born is righteous. And this, and the rest. Elizabeth, being a prophetess, and not having heard the revelation that was made to her husband, by the Holy Spirit kept saying that the child would be called by the name spoken by the angel, John. And when they sought to learn it from the father also, and were making signs to him, as to one who could not hear or speak, he took a tablet and wrote, in agreement with his wife, the name of the child, so that all were astonished at these things. Then it says: And his mouth was opened. Clearly, after he had written on the tablet that his name would be John, his bound tongue was loosed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:46","text":"The English carries the scriptural phrase “my soul magnifies the lord”, which matches Luke 1:46. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":11,"ref":"p11","source":"Καὶ ἀπέλαβε τὴν ἑαυτοῦ γλῶσσαν, οὐκέτι καθὰ πά λαι δεδεμένην τῇ ἀπιστίᾳ, ἀλλ' εὐλογοῦσαν τὸν Θεὸν, καὶ προφητεύουσαν τὰ ἀναγεγραμμένα. Περισσόν ἐστι τὸ λέγειν, καὶ τὰ λοιπά. Ὡς οἶμαι καὶ οἱ πατέρες ἡμῶν, Ἀβραὰμ, καὶ Ἰσαὰκ καὶ Ἰακὼβ, καὶ ὅλος ὁ χορὸς τῶν ἁγίων αὐτοῦ προφητῶν καὶ δικαίων, ἀπήλαυσαν τῆς\n\nπαρουσίας τοῦ Χριστοῦ. Εἰ γὰρ εἰρηνοποίησε διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ τά τε ἐν τῇ γῇ καὶ τὰ ἐν τῷ οὐρανῷ, κατὰ τὸν θεῖον Ἀπόστολον, τί ὀκνεῖς παρα δέξασθαι, ὅτι καὶ πρὸς τοὺς πατέρας ἡ ἐπισκοπὴ, καὶ τοῦτο ἡ εἰς τὸν ᾅδην αὐτοῦ ἄφιξις ἐπραγματεύσατο διὰ τὸ ἀνεξιχνίαστον αὐτοῦ ἔλεος; Τοῦτο δὲ, εἰ καὶ νῦν γέγονεν, ἀλλ' ἔκπαλαι προανεφωνήθη· καὶ ἀδύνατον ἦν μὴ ἐκβῆναι αὐτοὺς λόγους εἰς ἔργον. Ὅρκῳ γὰρ ἐβεβαίωσε τὰς ἐπαγγελίας διὰ τὸ ἀπαράβατον, ὅτι πάντως ἔσται. Καὶ νῦν οἱ πιστοὶ ἀφόβως ἐκ χειρὸς τῶν νοητῶν ἐχθρῶν ῥύονται. Πολλάκις ῥύονταί τινες, καὶ τὰ λοιπά. Οὐκ εἰς τὴν τῶν Ἰουδαίων συναγωγὴν εἰς Ἱεροσόλυμα πρὸς τοὺς ἱερεῖς καὶ γραμματεῖς καὶ Φαρι σαίους ἀπέρχεται ὁ ἄγγελος· ἀλλὰ ποιμένας εὑρίσκει ἀγραυλοῦντας, καὶ φυλάσσοντας φυλακὰς τῆς νυκτὸς ἐπὶ τὴν ποίμνην αὐτῶν· τούτοις γὰρ εὐαγγελίζεται τοῦ Σωτῆρος τὴν γέννησιν. Οὗτοι μὲν γὰρ ἄπλαστοι ἦσαν, τὴν παλαιὰν πολιτείαν ζηλοῦντες τῶν πατριαρχῶν. Ποιμένες γὰρ ἦσαν καὶ οὗτοι, οἳ καὶ δραμόντες τοῖς ἑτέροις καὶ ἀπήγγελλον. Ἐκεῖνοι γὰρ διεφθαρμένοι ὄντες τῷ φθόνῳ, ἔμελλον κρύπτειν τὸ τῆς τοῦ κόσμου σωτηρίας μυστήριον. Μόνος γὰρ οὗτος διήνοιξε μήτραν ἐκ παρθένου τεχθείς. Οὐδὲν γὰρ τῆς μήτρας ἐκείνης ἥψατο πρὸ Χριστοῦ.","english":"And he received back his own tongue, no longer bound by unbelief as before, but blessing God and prophesying the things that are written. It is superfluous to speak of the rest as well. As I think, our fathers also—Abraham, Isaac, and Jacob, and the whole chorus of his holy prophets and righteous men—enjoyed the\n\npresence of Christ. For if he made peace through the blood of his cross, both the things on earth and the things in heaven, according to the divine Apostle, why do you hesitate to accept that the visitation also extended to the fathers, and that his descent into Hades accomplished this, because of his unsearchable mercy? And this, even if it has now come to pass, was proclaimed beforehand long ago; and it was impossible for those words not to come to fulfillment in deed. For by an oath he confirmed his promises, because of their unchangeableness, that it would certainly be. And now the faithful are delivered without fear from the hand of the spiritual enemies. Often some are delivered, and so on. The angel does not go to the synagogue of the Jews in Jerusalem, to the priests and scribes and Pharisees; but he finds shepherds abiding in the field and keeping watch by night over their flock; for to these he announces the birth of the Savior. For these were unspoiled, emulating the ancient way of life of the patriarchs. For these too were shepherds, who also ran and reported to the others. For those others, being corrupted by envy, were going to conceal the mystery of the salvation of the world. For this one alone opened a womb, being born of a virgin. For nothing had touched that womb before Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Πάντα δὲ τὰ πρωτότοκα, εἰ καὶ πρωτότοκά ἐστιν, ἀλλ' οὐ διανοίγουσιν αὐτὰ πρῶτα τὴν μήτραν, ἀλλ' ὁ σύμβιος. Μήπως καταλέλοιπεν αὐτούς. Ὀδυνώμενοι οὖν ἐζήτουν τὸν Υἱὸν τοῦ Θεοῦ, καὶ ζητοῦντες αὐτὸν, οὐχ εὗρον ἐν τοῖς συγγενέσιν· ὑπὲρ γὰρ τὴν συγγένειαν αὐτῶν ἦν. ΚΕΦ. Βʹ. Στίχ. μθʹ. Οὐκ ᾔδειτε, ὅτι ἐν τοῖς τοῦ Πατρὸς ἔδει εἶναί με; Ὡς πρὸς ῥητὸν ὁπλισώμεθα κατὰ τῶν ἀθέων αἱρέσεων, λεγουσῶν, ὅτι οὐχ ὁ δημιουργὸς Πατὴρ Ἰη σοῦ Χριστοῦ, οὐδὲ ὁ Θεὸς τοῦ νόμου, οὐδὲ ὁ Θεὸς τοῦ ναοῦ, οὗτός ἐστιν ὁ Πατὴρ τοῦ Χριστοῦ. Τῆς γὰρ φωνῆς αὐτοῦ ἀκούοντες οἱ ἀπὸ Οὐαλεντίνου, αἰδείσθω σαν, λέγοντος· Ἐν τοῖς τοῦ Πατρός μου δεῖ εἶναί με, εἰ προσίενται τὸ ῥητόν. Ἆρα γὰρ οὕτως ἦσαν ἀσύνετοι, ὡς μὴ συνιέναι, ὅ τι ἔλεγεν· Ἐν τοῖς τοῦ Πατρὸς, ἀντὶ τοῦ· Ἐν τῷ ναῷ, Ἢ μήποτέ τι μυστή ριον αἰνίττεται· Εἴ τις ὑμῶν τοῦ Πατρός ἐστιν, ἔχει τὸν Χριστὸν ἐν ἑαυτῷ; Μᾶλλον γὰρ τοῦ Πατρὸς ὁρῶν ἔμψυχον ναὸν, τὸν καλόν τε καὶ ἀγαθὸν, ἢ τὸν ναὸν ἐκεῖνον· ἐξῆλθε γὰρ ἀπὸ τοῦ ναοῦ ἐκείνου εἰπών· Ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν, καὶ ἀπῆλθεν ἐπὶ τὸν ναὸν τοῦ Πατρὸς, τὰς Ἐκκλησίας τὰς πανταχοῦ. Στίχ. ναʹ. Καὶ ἦν ὑποτασσόμενος αὐτοῖς, καὶ τὰ λοιπά. Ἐπὶ μὲν τῷ παρὰ Ἰουδαίοις μόνοις κηρυσσομένῳ προφητικῷ ἀναγράφεται βασιλείας μόνον Ἰουδαίων· Ὅρασις γὰρ, φησὶν, ἣν εἶδεν Ἡσαΐας κατὰ τῆς Ἰουδαίας, καὶ κατὰ τῆς Ἱερουσαλὴμ ἐν βασιλείᾳ Ὀζίου, καὶ Ἰωάθαν καὶ Ἀχὰζ, καὶ Ἐζχίου· καὶ οὐδένα ἄλλον οἶδα βασιλέα ἀναγεγραμμένον ἐν τῷ χρόνῳ τῆς προφητείας ἢ τὸν τῆς Ἰουδαίας· ἐπί τινων δὲ προφητειῶν καὶ τὸν βασιλέα τοῦ Ἰσραήλ.","english":"But all the firstborn, even if they are firstborn, do not themselves open the womb first, but the one who shares the same womb. Perhaps he has abandoned them. Therefore, being in anguish, they were seeking the Son of God, and seeking him, they did not find him among their relatives; for he was beyond their kinship. CHAPTER 2. Verse 49. Did you not know that I must be in my Father's house? Let us, as regards the literal sense, arm ourselves against the godless heresies, which say that the Creator Father of Jesus Christ is not the Father of Christ, nor the God of the law, nor the God of the temple. For those from Valentinus, hearing his voice, let them be ashamed, when he says: I must be in my Father's house—if they accept the literal text. For were they so senseless as not to understand what he meant: In my Father's house, instead of: In the temple? Or perhaps he hints at some mystery: If any of you is of the Father, he has Christ within himself. For he was looking rather at the living temple of the Father, the beautiful and good one, than at that temple; for he departed from that temple when he said: Your house is left to you, and he went to the temple of the Father, the churches everywhere. Verse 51. And he was subject to them, and the rest. In the prophetic writing proclaimed among the Jews only, the kingdom of the Jews only is recorded; for it says, The vision which Isaiah saw concerning Judea, and concerning Jerusalem, in the reign of Uzziah, and Jotham, and Ahaz, and Hezekiah; and I know of no other king recorded in the time of the prophecy than the king of Judea; but in certain prophecies also the king of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"Ὅτε δὲ ἔμελλε τὸ μυστήριον τοῦ Εὐαγγελίου Ἰωάννης κηρύσσειν, ἀναγέγραπται οὐχὶ Ἰουδαίας μόνος βασιλεὺς Ἡρώδης, οὐδὲ Ῥωμαίων μόνος Τιβέριος. ΚΕΦ. Γʹ. Εἰ μὲν οἱ ἀπὸ τῶν ἐθνῶν μόνοι ἔμελλον σώζε σθαι, πάντη δὲ ἀποκέκλεισται ἡ σωτηρία τῶν υἱῶν Ἰσραὴλ, ἤρκει τὸ, Ἐν ἔτει ιεʹ τῆς ἡγεμονίας Τιβερίου Καίσαρος· ἐπειδὴ δὲ δεῖ καὶ τοὺς ἀπὸ τῆς Γαλιλαίας, καὶ τοὺς ἀπὸ τῆς Ἰτουραίας καὶ Τραχωνίτιδος, καὶ Ἀβιλινῆς πιστεύειν, διὰ τοῦτο ἀναγράφονται καὶ αὗται αἱ βασιλεῖαι. Ἐμνήσθη δὲ καὶ τῶν ἀρχιε ρέων Ἄννα καὶ Καϊάφα, ἵνα δείξῃ, ὅτι ἀπὸ τοῦ και ροῦ, καθ' ὃν ἦλθεν ὁ Ἰωάννης κηρύσσων, ἦσαν οὗτοι ἀρχιερεῖς ἐν ἐκείνῳ τῷ καιρῷ ἀρξάμενοι, μείναντες δὲ ἕως τοῦ πάθους τοῦ Κυρίου ἐν τῇ ἀρχιερωσύνῃ. Τοῦ αὐτοῦ. Οὐδέποτε γέγονε ῥῆμα Θεοῦ ἐπί τινα τῶν προφητῶν ἐν τῇ ἐρήμῳ. Ἐπειδὴ δὲ ἔμελλε πολλὰ τέκνα τῆς ἐρήμου μᾶλλον εἶναι ἢ τῆς ἐχούσης τὸν ἄνδρα, διὰ τοῦτο ἐγένετο ῥῆμα Θεοῦ ἐπὶ Ἰωάννην ἐν τῇ ἐρήμῳ. Εἰ γὰρ μὴ τοῦτο ἦν, ἐκ περισσοῦ ἐποίει κηρύσσων ἐν τῇ ἐρήμῳ. Καὶ ἦλθεν εἰς πᾶσαν τὴν περίχωρον τοῦ Ἰορδάνου· ποῦ γὰρ ἔδει τὸν Βαπτιστὴν προέρχεσθαι, ἢ εἰς τὴν περίχωρον τοῦ Ἰορδάνου, ἵνα, ἐάν τις βούληται μετανοεῖν, εὐθέως εὐπορήσῃ τοῦ","english":"But when John was about to proclaim the mystery of the Gospel, it is recorded that Herod was not the only king of Judea, nor was Tiberius the only one of the Romans. CHAPTER 3. If only those from the Gentiles were going to be saved, and the salvation of the sons of Israel was entirely shut out, the phrase \"In the fifteenth year of the reign of Tiberius Caesar\" would have sufficed; but since those from Galilee, and those from Ituraea and Trachonitis, and Abilene must also believe, for this reason these kingdoms are also recorded. He also mentioned the high priests Annas and Caiaphas, in order to show that from the time when John came preaching, these were high priests, having begun in that time, and they remained in the high priesthood until the passion of the Lord. By the same author. Never did a word of God come upon any of the prophets in the wilderness. But since many children were going to belong to the wilderness rather than to her who has a husband, for this reason the word of God came upon John in the wilderness. For if this were not so, he would have been acting superfluously by preaching in the wilderness. And he came into all the region around the Jordan; for where ought the Baptist to go forth, except into the region around the Jordan, so that, if anyone wishes to repent, he might immediately have at hand the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"ποταμοῦ; Καταβαίνων γάρ ἐστιν ὡς ἀληθῶς ὁ ποταμὸς τοῦ Θεοῦ, τὸ ὕδωρ τὸ ἀληθινὸν, τὸ ὕδωρ τὸ σωτήριον. Καὶ κηρύσσει, φησὶν, εἰς ἄφεσιν ἁμαρτιῶν βάπτισμα. Εἰς ἄφεσιν δὲ ἁμαρτιῶν, τίνι; ἢ τῷ μηκέτι ἁμαρτάνοντι. Εἶτα τὸν Ἡσαΐαν παρ ίστησι τοῦτο αὐτὸ βοῶντα; Τί γάρ; φησι Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ. Τοῦτο δέ φησιν· ὡς ἂν Ἡσαΐου αὐτοῦ ἀκούοντος τῶν λόγων Ἰωάννου. Ἐπίλεκτος γὰρ ἦν εἰς ἀποστολὴν Ἰωάννης, καὶ τέλειος προφη τῶν. Ἐπειδὴ δὲ ὁ Ἰωάννης πρόδρομος ἦν τοῦ Λόγου, εἰκότως φωνὴ ὠνόμασται, οὐ λόγος. Προλαμβάνει γὰρ ἡ φωνὴ τὸν λόγον. Τὸ δέ· Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, τί ἐστιν, εἰ μὴ ἀντὶ τοῦ, Εὐτρεπίσθητε πρὸς παραδοχὴν ὧν ἂν βούλοιτο νομοθετεῖν; Εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ, ἀντὶ τοῦ, Παύσασθε ποιεῖν τὰ διεστραμμένα. Φάραγξ ἐστὶ βαθεῖα καὶ κοίλη πᾶς ἄπιστος, ὃς, πιστεύσας εἰς Χριστὸν, πληροῦται τῶν τοῦ Πνεύματος καρπῶν, τουτέστι τῶν ἀρετῶν. Ὄρος δὲ καὶ βουνὸς ταπεινωθείς ἐστιν ὁ τῶν Ἰουδαίων ὑψηλό φρων λαός Ἢ ὄρη καὶ βουνοὶ αἱ ἀντικεί μεναι δυνάμεις, αἳ διὰ τῆς Χριστοῦ ἐπιμελείας ἐταπεινώθησαν· φάραγγες δὲ οἱ ἄνθρωποι, οἳ πεπλή ρωνται ἔργοις ἀγαθοῖς. Τραχὺς ἦν ἡμῶν ὁ βίος, καὶ ἀνώμαλος ὁ λόγος. Ἐλθὼν δὲ ὁ Κύριος ἡμῶν λεῖα πάντα πεποίηκε. Καὶ ἐπὶ μὲν τῶν ἐθνῶν ταῦτα γεγένηται· ἐπὶ δὲ τοῦ λαοῦ καθαιρεθέντος τὸ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται. Ὄρος γὰρ ἦν ποτε καὶ βουνός· καθῃρέθησαν δὲ καὶ τεταπείνωνται. Εἰκότως γεννήματα ἐχιδνῶν πάντας τοὺς ἀπί στους καλεῖ. Ὁ γὰρ μὴ καταλιμπάνων τὰ ἐν αὑτῷ ἔθη, οὐ λαμβάνει καλῶς τὸ βάπτισμα·","english":"of the river? For truly the river of God is he who goes down, the true water, the saving water. And he preaches, it says, a baptism for the forgiveness of sins. For the forgiveness of sins—to whom? Or to the one who no longer sins. Then he sets Isaiah before us crying out this very thing. For what does he say? A voice of one crying in the wilderness. And this, he says, as though Isaiah himself were hearing the words of John. For John was chosen for an apostolate, and a perfect prophet. But since John was the forerunner of the Word, he was reasonably called a voice, not a word. For the voice comes before the word. And what is \"Prepare the way of the Lord\" if not, in place of, \"Make yourselves ready to receive whatever he might wish to legislate\"? \"Make straight his paths,\" in place of, \"Cease to do the crooked things.\" Every unbeliever is a deep and hollow valley, who, having believed in Christ, is filled with the fruits of the Spirit, that is, the virtues. And the mountain and hill brought low is the proud people of the Jews. Or the mountains and hills are the opposing powers, which through Christ's care were brought low; and the valleys are the people, who have been filled with good works. Our life was rough, and our speech uneven. But our Lord came and made all things smooth. And these things have happened among the Gentiles; but among the people, once it has been cast down, every mountain and hill will be brought low. For there was once a mountain and a hill; but they have been cast down and brought low. Reasonably he calls all the unbelievers offspring of vipers. For he who does not abandon the habits within himself does not receive baptism rightly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"ἀλλ' ἔτι γέννη μα ἐχίδνης, ἐν ἑαυτῷ τὸν ἰὸν τῆς πονηρίας ἔχων. Τοῦ αὐτοῦ. Λίθους ὀνομάζει τοὺς ἐθνικοὺς, τοὺς λιθίνην ἔχοντας καρδίαν, καὶ ἐκ πολλῆς ἀναισθησίας τῇ κτίσει παρὰ τὸν κτίσαντα δουλεύοντας, καὶ λίθους προσ κυνοῦντας. Προφητεύει τοίνυν τὴν καθαίρεσιν ἐκείνου τοῦ λαοῦ καὶ τὴν κλῆσιν τῶν ἐθνῶν. Ἐκείνοις γὰρ αὐ χοῦσι τὸν Ἀβραάμ φησι· Μὴ ἄρξησθε λέγειν ἐν ἑαυ τοῖς· Πατέρα ἔχομεν τὸν Ἀβραάμ· τὰ δέ γε ἔθνη δύνασθαι τὸν Θεὸν ποιῆσαι τέκνα τοῦ Ἀβραάμ. Ποίων λίθων; Οὐ λίθους ἐδείκνυεν ἀψύχους, ἀλλ' ἀνθρώπους ἀναισθήτους ὄντας λίθους, ἐπειδήπερ λίθοις προσεκύνουν. Καὶ ἐγένετο ἐπ' αὐτῶν τὸ γε γραμμένον· Ὅμοιοι αὐτῶν γένοιντο οἱ ποιοῦντες αὐτὰ, καὶ πάντες οἱ πεποιθότες ἐπ' αὐτοῖς. Ἔτι δὲ καὶ περὶ τῶν λίθων γέγραπται ἐν τῇ ᾠδῇ τῇ ἐν τῇ Ἐξόδῳ· Ἀπολιθωθήτωσαν τὰ ἔθνη, ἕως οὗ παρέλθῃ ὁ λαὸς οὗτος, ὃν ἐκτήσω· ὡς δῆλον, ὅτι με τὰ τὸ παρελθεῖν τὸν λαὸν μηκέτι ἀπολιθωθείησαν. Στίχ. ιʹ. Καὶ ἐπηρώτων αὐτὸν οἱ ὄχλοι, λέγοντες· Τί οὖν ποιήσομεν; Στίχ. ιαʹ. Ἀποκριθεὶς δὲ λέγει αὐτοῖς· Ὁ ἔχων δύο χιτῶνας μεταδότω τῷ μὴ ἔχοντι. Ὃ λέγουσι, τοιοῦτόν ἐστι· Τὰ δεδομένα ἡμῖν ἐκ Μωϋσέως καὶ τῶν πατέρων ἔθη περὶ θυσιῶν, ἃ περὶ ῥαντιστηρίων ποιήσομεν, ἢ ἑτέρας ἡμῖν πολιτείας εἰσ άγεις ὁδόν; Εἰ γὰρ οὐδὲν ἡμᾶς τὰ Ἰουδαϊκὰ ὠφε λεῖ, εἰπὲ ἡμῖν, τί χρὴ ποιεῖν; Οὐ γὰρ ἴσμεν ἑτέρας πολιτείας ὁδόν. Τί οὖν ὁ Βαπτιστής;","english":"But still a brood of vipers, having within himself the venom of wickedness. From the same. He calls the Gentiles stones—those who have a heart of stone, and from great insensibility serve the creation rather than the Creator, and worship stones. He prophesies, then, the rejection of that people and the calling of the Gentiles. For to those who boast of Abraham he says: Do not begin to say within yourselves, \"We have Abraham as our father\"; but the Gentiles—God is able to make them children of Abraham. Of what stones? He was not pointing to lifeless stones, but to insensible men who are stones, since they worshipped stones. And what was written came to pass upon them: Let those who make them become like them, and all who trust in them. Moreover, it is also written concerning the stones in the song in Exodus: Let the nations be turned to stone, until this people passes by, which you have acquired; as is clear, that after the people have passed by they should no longer be turned to stone. Verse 10. And the crowds were asking him, saying: What then shall we do? Verse 11. And answering he says to them: Let the one who has two tunics share with the one who has none. What they say is of this sort: The customs handed down to us from Moses and the fathers concerning sacrifices—what shall we do concerning the sprinkling basins, or are you introducing for us the way of another manner of life? For if the Jewish things profit us nothing, tell us what we must do; for we do not know the way of another manner of life. What then does the Baptist say?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Μὴ τολμῶν ὡς οἰκέτης ἀποκινῆσαι τὴν σκιὰν, καὶ τὴν ἐν πνεύματι καὶ ἀληθείᾳ λατρείαν εἰσαγαγεῖν, ἄγει αὐτοὺς ἐπὶ τὸ πλήρωμα τοῦ νόμου, τουτέστι τὴν ἀγάπην, ἧς ὁ καρ πὸς τὸ κοινωνικὸν εἶναι καὶ εὐμετάδοτον, καὶ φιλό πτωχον. Ἦν γὰρ τοῖς Ἰουδαίοις ἐπὶ ἀδελφῶν ἀγαπήσει καύχησις, καὶ τὸ τῆς φιλοπτωχίας ἐξαίρετον· τὸ μὲν ὁλόκληρον τοῦ Εὐαγγελίου οὐκ ἔχουσα, ἀρχὴν δὲ τῆς Καινῆς Διαθήκης εἰσάγουσα. Τρία πράγματα εἰσάγει, καὶ τὰ λοιπά. ΚΕΦ. Αʹ. Στίχ. κβʹ. Βλέπε τὸν τύπον ἐν τῷ Ζαχαρίᾳ. Ἐκβαλόντες γὰρ τὸν λόγον ἐφ' ἑαυτῶν, καὶ μὴ δυνάμενοι περὶ μη δενὸς λόγον ἀποδοῦναι νομικοῦ ἢ προφητικοῦ λόγου, κωφοὶ καὶ ἄλογοι μένουσι. Στίχ. ξγʹ. Καὶ αἰτήσας πινακίδιον ἔγραψεν, Ἰωάννης ἐστὶν τοὔνομα αὐτοῦ. Ἐπειδὴ γὰρ ἑρμηνεύεται Ζαχαρίας μὲν μνήμη Θεοῦ, Ἰωάννης δὲ ὁ δεικνύς· μέμνηται δέ τις τοῦ ἀπόντος, δείκνυσι δὲ τὰ παρόντα· διὰ τοῦτο οἱ τοῦ παιδὸς τούτου γεννήτορες οὐκ ἀνέσχον αὐτὸν καλεῖν Ζαχαρίαν, ἀλλὰ μᾶλλον Ἰωάννην ὀνομάζειν ἤθελον. Διότι ἔμελλεν μονονουχὶ μνημονεύειν Θεοῦ ὡς ἀπόν τος, ἀλλ' αὐτὸν ἐκεῖνον τῷ","english":"Not daring, as a servant might, to set aside the shadow and introduce the worship in spirit and truth, he leads them to the fulfillment of the law, that is, to love, whose fruit is to be communal and generous in sharing, and a lover of the poor. For among the Jews there was boasting in love of brothers, and the special merit of love for the poor—not having the whole of the Gospel, but introducing the beginning of the New Covenant. He introduces three things, and the rest. CHAPTER 1, VERSE 22. See the type in Zechariah. For having cast the word out upon themselves, and being unable to give an account of any legal or prophetic word, they remain mute and irrational. VERSE 63. And having asked for a tablet he wrote, John is his name. For since Zechariah is interpreted as remembrance of God, and John as the one who shows—and one remembers what is absent, but shows what is present—for this reason the parents of this child did not endure to call him Zechariah, but rather wished to name him John. Because he was about to remember God as though absent, but him himself by the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"δακτύλῳ δεικνύειν παρ όντα καὶ λέγειν· Ἴδε ὁ Ἀμνὸς τοῦ Θεοῦ. Ἤδει μὲν ἡ παναγία Παρθένος, μὴ τέκνον αὐτὸν εἶναι τοῦ Ἰωσὴφ, ἀλλ' εἰς πρόσωπα τούτων τὸν ἑαυ τῆς ἐγκρίνει μνηστῆρα διὰ τὴν τῶν Ἰουδαίων ὑποψίαν, οἰομένων αὐτὸν ἐκ πορνείας γεγεννῆσθαι. Ἁπλούστερον μὲν οὖν λέγοιτο ἂν, ὅτι ἐτίμησεν αὐ τὸν τὸ Πνεῦμα τὸ ἅγιον τῇ τοῦ πατρὸς προσηγορίᾳ καὶ τὰ λοιπά..., μήπως αὐτοὺς καταλέλοιπεν. Ὁ δὲ Κύριος, ἀφεὶς ἀνθρωπίνην δοῦναι ἀπό κρισιν, θείαν δίδωσι, παρεμφαίνων, ὅτι Θεὸς εἴη σεσαρκωμένος. Ἢ τοίνυν οὕτω νοήσεις· ὅτι ὄρη μὲν καὶ βουνοὶ αἱ ἀντικείμεναι δυνάμεις διὰ τῆς Χριστοῦ ἐπιδημίας ἐταπεινώθησαν· αἱ δὲ φάραγγες οἱ ἄνθρωποι πεπλήρωνται ἐπ' ἔργοις ἀγαθοῖς. Γεγένηται δὲ πάντα σκολιὰ εἰς εὐθεῖαν. Ἕκαστος γὰρ ἡμῶν σκολιὸς ἦν. Ἐν μὲν τοίνυν τῇ Χριστοῦ ἐπιδημίᾳ τῇ γενομένῃ εἰς τὴν ψυχὴν γίνεται τὰ σκολιὰ εἰς εὐθεῖαν. Καὶ πάλιν τραχὺς ἦν ἡμῶν ὁ βίος, καὶ ὁ λόγος ἀνώμαλος· ἐλθὼν δὲ ὁ Κύριος, λεῖα πάντα πεποίηκε. ΚΕΦ. Γʹ. Στίχ. αʹ. Ἐν ἔτει πέντε καὶ δεκάτῳ τῆς ἡγεμο νίας Τιβερίου Καίσαρος. Ἐπὶ μὲν οὖν τῷ παρὰ Ἰουδαίοις μόνοις κηρυσσομένῳ λόγῳ προφητικῷ βασιλεία μόνον Ἰουδαίας ἀνα γράφεται. Ὅρασις γὰρ, φησὶν, ἣν εἶδεν ὁ Ἡσαΐας ἐν ἡμέραις Ὀζίου καὶ Ἰωάθαν καὶ Ἀχὰζ, οἳ ἐβασίλευσαν τῆς Ἰούδα. Ἐπὶ δὲ τῷ μυστηρίῳ τοῦ Εὐαγγελίου μέλλοντι ἐν ὅλῳ κόσμῳ κηρύσσεσθαι ἡγε μονία Τιβερίου Καίσαρος ἀναγράφεται, ὃς ἐδόκει ὅλου τοῦ κόσμου εἶναι βασιλεύς. Καὶ εἰ μὲν οἱ ἀπὸ ἐθνῶν μόνοι ἤμελλον σώζεσθαι, παντὶ δὲ ἀπεκέκλειστο ἡ σωτηρία τῶν υἱῶν Ἰσραὴλ, ἤρκει τὸ μνη σθῆναι μόνον Τιβερίου.","english":"To point him out with the finger as present and to say: \"Behold the Lamb of God.\" The all-holy Virgin knew that he was not a child of Joseph, but she approves her own betrothed in their persons because of the suspicion of the Jews, who thought he had been born of fornication. More simply, then, it might be said that the Holy Spirit honored him with the title of father and the rest..., lest they had abandoned them. But the Lord, setting aside human judgment, gives divine judgment, indicating that he was God made flesh. Either, then, you will understand it thus: that the mountains and hills, the opposing powers, were brought low through the coming of Christ; and the valleys, namely human beings, have been filled with good works. And all crooked things have become straight. For each of us was crooked. In the coming of Christ, then, which takes place in the soul, the crooked things become straight. And again, our life was rough and our discourse uneven; but the Lord came and made all things smooth. CHAPTER 3. VERSE 1. In the fifteenth year of the reign of Tiberius Caesar. In the case, then, of the prophetic word proclaimed among the Jews only, only the kingdom of Judea is recorded. For it is a vision, it says, which Isaiah saw in the days of Uzziah and Jotham and Ahaz, who reigned over Judah. But in the case of the mystery of the Gospel, which was to be proclaimed in the whole world, the reign of Tiberius Caesar is recorded, who seemed to be king of the whole world. And if only those from the nations were to be saved, and the salvation of the sons of Israel was entirely excluded, it would have sufficed merely to mention Tiberius.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:29","text":"The English carries the scriptural phrase “the lamb of god”, which matches John 1:29. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":18,"ref":"p18","source":"Ἐπειδὴ δὲ δεῖ καὶ τοὺς ἀπὸ τῆς Γαλιλαίας καὶ Ἰτουραίας καὶ Τραχωνίτιδος πι στεύειν, διὰ τοῦτο ἀναγράφονται αὗται αἱ βασιλεῖαι, ἤτοι τετραρχίαι. Οὐδέποτε δὲ γέγονε ῥῆμα Θεοῦ ἐπί τινα τῶν προφητῶν ἐν τῇ ἐρήμῳ, εἰ μὴ νῦν μόνον διά τινα μυστικὴν θεωρίαν. Ἐπειδὴ γὰρ ἔμελλε πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον εἶναι, τουτέστι τῆς ἐξ ἐθνῶν Ἐκκλησίας, ἤπερ τῆς ἐχούσης τὸν ἄνδρα, τὸν νόμον τῆς Ἰουδαίων συναγωγῆς φημι. Τὸ δὲ εἰπεῖν, ὅτι Ἐγένετο ῥῆμα Θεοῦ πρὸς Ἰωάννην, τουτέστι πρόσταγμα. Στίχ. γʹ. Καὶ ἦλθεν εἰς πᾶσαν τὴν περίχωρον τοῦ Ἰορδάνου. Ποῦ ἔδει τὸν Βαπτιστὴν περιέρχεσθαι ἢ εἰς τὴν περίχωρον τοῦ Ἰορδάνου, ἵνα, ἐάν τις βούλοιτο μετανοεῖν, εὐθέως εὐπορήσῃ τοῦ ποταμοῦ; ἑρμηνεύεται δὲ Ἰορδάνης καταβαίνων. Καταβαίνων γάρ ἐστιν ἀληθῶς ὁ ποταμὸς τοῦ Θεοῦ, τὸ ὕδωρ τὸ ἀληθινὸν, τὸ ὕδωρ τὸ σωτήριον. Στίχ. ζʹ. Φασὶ δὲ τὴν ἔχιδναν ἐν τῷ συλλαμβάνειν ἀναι ρεῖν τὸν ἐξ οὗ συλλαμβάνει ἄῤῥενα· οὗ ἡ σπορὰ αὐξάνουσα, τὴν συλλαβοῦσαν ἀναιρεῖ καὶ οὕτως εἰς φῶς ἐξέρχεται, διαῤῥήξασα τῆς μητρὸς τὴν γαστέρα, ποι νὴν ὥσπερ τοῦ διαφθαρέντος πατρός Τοι οῦτοι καὶ οἱ Ἰουδαῖοι, τοὺς πνευματικοὺς αὐτῶν πα τέρας καὶ διδασκάλους διαφθείροντες χερσίν. Εἴρηται περὶ τούτων ἐν τῷ Ματθαίῳ πλατύτερον. ΚΕΦ. Δʹ. Στίχ. θʹ. Καὶ ἤγαγεν αὐτὸν εἰς Ἱερουσαλὴμ, καὶ ἔστησεν αὐτὸν ἐπὶ τὸ πτερύγιον τοῦ ἱεροῦ. Ὅρα δὲ πῶς κακούργως διὰ τῆς χρήσεως τῶν Γραφῶν θέλει καθελεῖν τὴν δόξαν Κυρίου, ὡς δεομέ νου ἀγγελικῆς βοηθείας, ὡς μέλλοντος προσκόπτειν, εἰ μὴ ἄγγελοι αὐτῷ βοηθεῖεν. Οὐ γὰρ περὶ τοῦ Χριστοῦ εἴρηται ἡ χρῆσις τοῦ ψαλμοῦ.","english":"Since it was necessary that those from Galilee and Ituraea and Trachonitis also believe, for this reason these kingdoms, that is, tetrarchies, are recorded. But never did a word of God come upon any of the prophets in the wilderness, except now only, for the sake of some mystical contemplation. For since many were going to be the children of the wilderness rather than of her who has the husband—I mean the Church from the Gentiles rather than the synagogue of the Jews which has the law. And the phrase, that \"the word of God came to John,\" means a command. Verse 3. And he came into all the region around the Jordan. Where ought the Baptist to go about but in the region around the Jordan, so that, if anyone wished to repent, he might immediately have the river at hand? And \"Jordan\" is interpreted as \"he who descends.\" For truly the river of God is he who descends, the true water, the saving water. Verse 7. They say that the viper, in conceiving, kills the male from whom she conceives; his seed, as it grows, kills the one who conceived it, and thus it comes forth into the light, having burst through its mother's belly, just as the father was destroyed. Such also are the Jews, destroying their spiritual fathers and teachers with their hands. These things have been said more fully in Matthew. Chapter 4. Verse 9. And he brought him to Jerusalem, and set him on the pinnacle of the temple. But observe how maliciously, through the use of the Scriptures, he wishes to cast down the glory of the Lord, as though he needed angelic help, as though he were going to stumble unless angels should help him. For the use of the psalm was not spoken concerning Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"Οὐ γὰρ δεῖται ἀγγέλων ὁ τῶν ἀγγέλων δεσπότης. Ἐγὼ δὲ τὸ ἀνάπαλίν φημι πρὸς σὲ, ὦ διάβολε, εἰ μὴ Ἰησοῦς βοη θήσει τοῖς ἀγγέλοις, προσκόπτουσι. Καὶ σὺ διὰ τοῦτο πέπτωκας ἐξ οὐρανοῦ, ἐπειδὴ αὐτάρκη ἐνόμισας ἑαυτὸν εἶναι, καὶ μὴ δεῖσθαι τῆς τοῦ Ἰησοῦ βοηθείας. Ἵνα δὲ γνῷς μὴ περὶ τοῦ Ἰησοῦ λελέχθαι τὰ ἀναγεγραμμένα, ἀλλ' εἰς δίκαιον ἄνδρα ταῦτα ἀναφέ ρεσθαι, ἄκουε· Γέγραπται γάρ· Ὁ κατοικῶν ἐν βοηθείᾳ τοῦ Ὑψίστου, ἐν σκέπει τοῦ Θεοῦ τοῦ οὐρανοῦ αὐλισθήσεται. Τοῦτο δικαίῳ μᾶλλον ἁρ μόζει ἢ τῷ Υἱῷ τοῦ Θεοῦ· καὶ αὖθις· Πεσεῖται ἐκ τοῦ κλίτους σου χιλιὰς, καὶ μυριὰς, καὶ τὰ ἑξῆς, ἃ καὶ αὐτὰ ἐπὶ τὸν δίκαιον ἀνάγεται. Στίχ. μʹ. Δύναντος δὲ τοῦ ἡλίου, πάντες ὅσοι εἶχον ἀσθενοῦντας νόσοις ποικίλαις, ἤγαγον αὐτοὺς πρὸς αὐτόν. Ὁ δὲ ἐνὶ ἑκάστῳ αὐτῶν τὰς χεῖρας ἐπιθεὶς, ἐθεράπευσεν αὐτούς. Περὶ δυσμὰς δὲ τούτους προσῆγον, ἤτοι μεθ' ἡμέ\n\nραν, αἰσχυνόμενοι, ἢ τοὺς Φαρισαίους φοβούμενοι, καὶ περὶ ἕτερα ἀσχολούμενοι, ἢ τάχα νομίζοντες ἐξεῖναι θεραπεύειν Σαββάτῳ. Ἐπεσημήνατο γὰρ ὁ εὐαγγελιστὴς, ὅτι ἦν διδάσκων αὐτοὺς ἐν Σαβ βάτῳ. Διὰ τοῦτο περὶ δύσιν ἡλίου τοὺς κακῶς ἔχον τας προσέφερον οἱ προσήκοντες· ὁ δὲ αὐτοὺς ἐθεράπευσε. ΚΕΦ. Ζʹ. Στίχ. κβʹ. Ἱστορικῶς δέ· Μετὰ τὴν ἀποστολὴν τοῦ ὀρνι θίου, πρῶτον τὰ ἱμάτια πλύνεται ὁ καθαρισθεὶς, εἶτα πᾶσαν τρίχα ξυρᾶται, καὶ ἐπὶ τούτοις λούεται ὕδατι, μεθ' ὃ ἐπιφέρεται τὸ, Καθαρὸς ἔσται. Εἴη δ' ἂν τὰ ἱμάτια πολιτεία μὴ πάντως κακῶς ὑφασμένη, ἐπεὶ κἂν ἀπέθετο ταῦτα.","english":"For the Lord of the angels does not need angels. But I say the opposite to you, O devil: unless Jesus helps the angels, they stumble. And you fell from heaven for this reason, because you thought yourself sufficient and that you had no need of Jesus' help. But so that you may know that what has been written was not said about Jesus, but that these things are referred to a righteous man, hear: For it is written: He who dwells in the help of the Most High shall lodge under the shelter of the God of heaven. This fits a righteous man rather than the Son of God; and again: A thousand shall fall from your side, and ten thousand, and so on, which things are also referred to the righteous man. Verse 40. And when the sun was setting, all who had any sick with various diseases brought them to him. And he laid his hands on each one of them and healed them. They brought them at sunset, either after the day, being ashamed, or fearing the Pharisees, and being occupied with other things, or perhaps thinking it was permitted to heal on the Sabbath. For the evangelist noted that he was teaching them on the Sabbath. For this reason, at sunset those who were sick were brought by their relatives; and he healed them. Chapter 7. Verse 22. And historically: After the sending away of the bird, the one who has been cleansed first washes his garments, then shaves every hair, and after these things washes with water, after which is added, He shall be clean. And the garments might be a manner of life not altogether badly woven, since he would have put these aside.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Τρίχα δὲ τὰ ἐξανθήσαντα νεκρὰ τῇ ψυχῇ, αἷς ἐναντίαι αἰτοῦσι Σαμουὴλ, καὶ τῶν Ναζιραίων καὶ αὐτῶν μαθητῶν ἠριθμημέναι. Τῶν γὰρ Ναζιραίων σίδηρος ἐπὶ τὴν κεφαλὴν οὐκ ἀνέβαινε. Πάνθ' ὅσα ἂν ποιῶσιν εὐοδούμενα πραττόντων, ὡς μηδὲ φύλλα αὐτῶν καρποφορούντων ἀποῤῥεῖν. Ἤδη δὲ ἀπὸ τοῦ σώματος ὕδατι τὸν μολυσμὸν ἀποτίθεται, τοῦ βαπτίσματος ἐν τούτῳ δη λουμένου. Μετὰ δὲ τοῦτο τῆς μὲν παρεμβολῆς ἄξιος γίνεται, εἰς δὲ τὸν ἴδιον οἶκον οὐκ εἴσεισιν ἕως ἡμερῶν ἑπτὰ, καὶ τοῦ πάλιν ξυρανθῆναι τὴν κεφαλήν. Διὰ τὰ τῶν δογμάτων κεραιωδέστερα, καὶ τὴν γνῶσιν ἀποθέσθαι, τὰ τοῦ ἀνδρὸς ἁμαρτήματα· διὰ δὲ τῶν ὀφρύων, ἅπασαν οἴησιν. Διὰ τί δὲ τοῦ λεπροῦ ἀκάλυπτον εἶναι τὴν κε φαλήν; Ἵνα γνώριμος ᾖ, καὶ μὴ μεταλαγχάνωσι τῆς ἀκαθαρσίας οἱ πλάζοντες. Τὸ δὲ στόμα κεκαλύφθαι δηλοῖ, ὅτι χρὴ ἑαυτὸν καταδικάζειν τῇ σιωπῇ, μέχρις ἂν ὑποστρέψας καθαρισθῇ. Κατὰ δέ τινας πάλιν, τὸν ὁλὸ λεπρὸν ὀνομά σας, καθαρίζει· δεικνὺς, ὡς ὁ Θεὸς τὸ ποικίλον μι σεῖ. Σαφέστερον δὲ προϊὼν τοῦτο δηλοῖ ἐν τῷ· Τὸν ἀμπελῶνά σου οὐ κατασπερεῖς διάφορα. Καὶ ἱμάτιον ἐκ δύο ὑφασμένον. Καὶ τὰ κτήνη σου οὐ κατοχετεύσεις ἑτεροζύγῳ. Πανταχοῦ προτιμῶν τὴν ἁπλότητα, ἥτις ἐν τῷ ὁλολέπρῳ θεωρεῖται. ΚΕΦ. Ηʹ. Στίχ. ι ʹ. Οὐδεὶς λύχνον ἅψας καλύπτει αὐτὸν σκεύει, ἢ ὑποκάτω κλίνης τίθησιν, ἀλλ' ἐπὶ λυχνίας, ἵνα οἱ εἰσπορευόμενοι βλέπωσι τὸ φῶς. Στίχ. ιζʹ. Οὐ γάρ ἐστι κρυπτὸν, ὃ οὐ φανερὸν γενήσεται· οὐδὲ ἀπόκρυφον, ὃ οὐ γνωσθήσεται, καὶ εἰς φανερὸν ἔλθῃ. Στίχ. ιηʹ. Βλέπετε οὖν πῶς ἀκούετε. Ὃς γὰρ ἂν ἔχῃ, δοθήσεται αὐτῷ·","english":"But the hairs that have sprouted are dead to the soul, and the opposite of these are the hairs that Samuel asked for, and those of the Nazirites and of the disciples themselves, being numbered. For iron did not come up upon the head of the Nazirites. All things whatsoever they do, let them do them prosperously, so that not even their leaves fall off while they bear fruit. And already from the body he puts away the defilement with water, since baptism is made clear in this. And after this he becomes worthy of the camp, but he does not enter into his own house until seven days, and until the head is shaved again. Because of the more horned parts of the doctrines, and to lay aside the knowledge, the sins of the man; but through the eyebrows, all presumption. And why is the head of the leper uncovered? So that he may be recognizable, and those who wander may not partake of the uncleanness. But that the mouth is covered shows that one must condemn oneself to silence, until, having returned, he is cleansed. But according to some again, having named the whole leper, he cleanses him; showing that God hates the variegated. And proceeding more clearly he shows this in the passage: You shall not sow your vineyard with different kinds. And a garment woven of two. And you shall not yoke your cattle with a yoke of different kinds. Everywhere preferring simplicity, which is contemplated in the whole leper. CHAP. 8. VERSE 10. No one having lit a lamp covers it with a vessel, or puts it under a bed, but on a lampstand, so that those who enter may see the light. VERSE 17. For there is nothing hidden that will not become manifest, nor secret that will not be known and come into the open. VERSE 18. Take heed therefore how you hear. For whoever has, it will be given to him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"καὶ ὃς ἂν μὴ ἔχῃ, καὶ ὃ δοκεῖ ἔχειν, ἀρθήσεται ἀπ' αὐτοῦ. Ὅ γε μὴν βουλόμενος τὸν λύχνον ἐφαρμόζειν τοῖς πλειοτάτοις τῶν μαθητῶν τοῦ Ἰησοῦ δυσωπήσει ἡμᾶς ἀπὸ τῶν περὶ Ἰωάννου εἰρημένων· Ὅτι ἐκεῖνος ἦν ὁ λύχνος, ὁ καιόμενος καὶ φαίνων. Ἀλλὰ ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμὸς, ἀνα φερόμενος ἐπὶ τὸν ἐν ἑκάστῳ νοῦν. Ἀλλὰ καὶ τό· Ἔστωσαν ὑμῶν οἱ λύχνοι καιόμενοι, πρὸς πάν τας εἴρηται τοὺς μαθητὰς τοῦ Ἰησοῦ. Οὐ δεῖ τοίνυν τὸν ἅψαντα λύχνον ἐν ψυχῇ λογικῇ κρύπτειν αὐτὸν, ἀλλ' ἐπιτιθέναι λυχνίᾳ· ἧς σύμβολον Μωσῆς ἀπέθετο ἐν τῇ σκηνῇ μαρτυρίου. Μοδίῳ μὲν γὰρ σιτομετρήσθωσαν ὑπὸ τοῦ πιστοῦ καὶ φρονίμου οἰκέτου οἱ σύν δουλοι· βλεπέτωσαν δὲ τὰς αὐγὰς τοῦ λύχνου ἐπι κειμένου τῇ λυχνίᾳ, ἤγουν τῇ Ἐκκλησίᾳ πάντων. Ἀλλ' οὐδὲ ὑπὸ τὴν κλίνην τιθέασι τὸν λύχνον, ἔνθα τις ἀναπαύεται, οὐδὲ ἄλλου τινὸς σκεύους ὑπο κάτω. Τοῦτο γὰρ ὁ ποιῶν οὐ προνοεῖται τοῖς εἰσπορευομένοις εἰς τὴν οἰκίαν· οἷς δεῖ τιθέναι τὸν λύχνον οἱ τῷ ἀληθινῷ φωτὶ καὶ λόγῳ τῷ λαμπρῷ, καὶ ταῖς ἀκτῖσι τῆς σοφίας ἀνάπτοντες τὸν ἐν αὐτοῖς νοῦν, φύσιν ἔχοντα καθ' ἣν κατεσκεύασεν αὐτὸν ὁ δημιουργὸς, λύχνου δεομένου τῆς ἀπὸ τῶν προνοουμένων ἔχειν ἐν τῇ ψυχῇ τὸν νοῦν διορατικώτατον, καὶ μετέχοντα τοῦ εἰπόντος· Ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα. Οἱ γὰρ καίοντες τὸν λύχνον, καὶ τιθέντες ἐπὶ τὴν λυχνίαν ἵνα λάμπῃ πᾶσι τοῖς ἐν τῇ οἰκίᾳ, προτρέψονται τοὺς ἐν τῇ οἰκίᾳ βλέποντας τὴν τοῦ λύχνου λαμπρότητα καὶ αὐτοὺς καίειν τὴν ἑαυτῶν λυχνίαν. Στίχ. ληʹ. Ἀπέλυσε δὲ αὐτὸν ὁ Ἰησοῦς λέγων· Στίχ. λθʹ.","english":"And whoever does not have, even what he seems to have will be taken away from him. Indeed, one who wishes to apply the lamp to the majority of Jesus' disciples will persuade us from what was said about John: that he was the lamp, burning and shining. But the lamp of the body is the eye, being referred to the mind in each person. But also the saying \"Let your lamps be burning\" was spoken to all the disciples of Jesus. Therefore the one who has lit a lamp in a rational soul must not hide it, but set it on a lampstand, of which Moses placed a symbol in the tabernacle of testimony. For let the fellow servants be measured grain by the faithful and prudent servant; and let them see the rays of the lamp placed on the lampstand, that is, on the Church of all. But neither do they place the lamp under the bed, where someone rests, nor under any other vessel. For the one who does this does not provide for those who enter the house; to whom one must set the lamp, who by the true light and the bright word, and by the rays of wisdom, kindle the mind within them, which has a nature according to which the Creator made it, needing a lamp to have the mind in the soul most discerning from the things provided for, and partaking of the one who said: \"I have come as a light into the world.\" For those who light the lamp and place it on the lampstand so that it may shine for all in the house, will urge those in the house who see the brightness of the lamp also themselves to light their own lamp. Verse 38. But Jesus sent him away, saying: Verse 39.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Ὑπόστρεφε εἰς τὸν οἶκόν σου, καὶ διηγοῦ ὅσα ἐποίησέ σοι ὁ Θεός. Καὶ ἀπῆλθε, καθ' ὅλην τὴν πόλιν κηρύσσων ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς. Πέμπει αὐτὸν εἰς τὸν οἶκον. Οὐ γὰρ τοσοῦτο μέ τρον εἶχεν ὁ ἀνὴρ, ἵνα πρὸς τὸ καθῆσθαι παρὰ τοὺς πόδας Ἰησοῦ ἱματισμένος χωρήσῃ. Καὶ τῷ εἶναι σὺν αὐτῷ, τῶν\n\nἀπὸ τῆς περιχώρου τὴν Ἰησοῦ παρουσίαν οὐ χωρούντων, οὐδὲν ἧττον προενοήσατο τῆς τῶν δυ ναμένων ἐκεῖ σωτηρίας, τὸν αὐτάρκως παρακαθίσαντα τοῖς ποσὶν αὐτοῦ ἀπολύσας, ἵνα διδάσκῃ ἃ ἐποίησεν αὐτῷ ὁ Θεός. Εἶεν δ' ἄν τινες τοῦ τοιούτου ἀκροασταὶ καὶ μαθηταὶ, πλείονα μὲν οὐ χωρήσαντος ἐξ ὀλίγων ὧν εἴληφε κηρύσσοντος. Ἀναφέροις δ' ἂν τὸν λόγον καὶ ἐπὶ τὴν τοῦ ἀνθρώπου φύσιν, τοῦ ἔξω Ἰσραὴλ, δι' ὃν καταπλεῖ Ἰησοῦς ἐπὶ τὴν χώραν τῶν Γαδαρηνῶν, καὶ πρὸς ὃν ἔξεισιν ὁ Ἰησοῦς ἐπὶ τὴν γῆν. Ἱμάτιον δὲ, φησὶν, οὐκ ἐνεδιδύσκετο ὁ ἄνθρωπος. Οὐκ ἐνεδύσατο γὰρ τὸ καλύπτον αὐτοῦ τὴν ἀσχημοσύνην. Καὶ ἐν οἰκίᾳ οὐκ ἔμενεν. Οὐ γὰρ ἦν, ὡς Ἰακὼβ, ἄνθρωπος ἄπλαστος οἰκῶν οἰκίαν. Διὸ καὶ αὐτὸν τοῦτον ἀπέλυσε, λέγων· Ὑπόστρεφε εἰς τὸν οἶκόν σου. Καὶ ἐν τοῖς μνήμασιν ἔμενεν, οὐ μετὰ ζώντων, μετὰ νεκρῶν δέ. Ἦν δὲ, φησὶν, ἀγέλη χοίρων ἱκανῶν βοσκομένων ἐν τῷ ὄρει. Μήποτε δὲ χοῖροι οὐ βόσκονται ἐν τῷ ὄρει. Πῶς οὖν μετὰ τοῦ κρημνοῦ ὥρμησεν ἡ ἀγέλη; Μήποτε οὖν οἱ φιλήδονοι, καὶ γαστρὸς καὶ τῶν ὑπὸ γαστέρα φίλοι, ὅπου τὰ μνημεῖα καὶ πλησίον τοῦ λεγεῶνος τῶν δαι μόνων βόσκονται·","english":"Return to your house, and declare how much God has done for you. And he went away, proclaiming throughout the whole city how much Jesus had done for him. He sends him to his house. For the man did not have such a measure as to be able to sit at Jesus' feet clothed. And by being with him, since those from the surrounding region could not contain Jesus' presence, he nonetheless provided for the salvation of those who were able there, sending away the one who had sat sufficiently at his feet, so that he might teach what God had done for him. And there might be some hearers and disciples of such a kind, proclaiming from the few things he had received, not having room for more. One might also refer the account to the nature of the man outside Israel, for whose sake Jesus sails down to the region of the Gadarenes, and to whom Jesus comes out onto the land. And, it says, the man was not clothing himself with a garment. For he had not put on what covers his shame. And he was not staying in a house. For he was not, like Jacob, a simple man dwelling in a house. Therefore he also sent this very man away, saying: Return to your house. And he was staying among the tombs, not with the living, but with the dead. And, it says, there was a herd of many pigs feeding on the mountain. Perhaps pigs are not fed on the mountain. How then did the herd rush down the cliff? Perhaps, then, the pleasure-lovers, and friends of the belly and of the things beneath the belly, are fed where the tombs are and near the legion of demons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"ἀγαθότητι δὲ Ἰησοῦς τὴν τῶν δαι μόνων ἀφανίζει σὺν τοῖς χοίροις ἐν τῷ ὕδατι ἀγέλην, καὶ τῶν φιληδόνων καὶ φιλοσωμάτων κακῶν ἐμποδίζει τῇ ἀναπνοῇ διὰ δαιμόνων τάχα, καὶ σωφρονεῖ ὁ τοιοῦτος; Εἴ τίς τε σωφρονεῖ, παρὰ τῷ Ἰησοῦ ἐστιν· ἀλλ' ὁ ἀρχόμενος σωφρονεῖν παρὰ τοὺς πόδας αὐτοῦ ἐστιν. Στίχ. μηʹ. Εἶπε δὲ πρὸς τὴν γυναῖκα· Ἡ πίστις σου σέσωκέ σε. Πορεύου εἰς εἰρήνην. Ἡ μὲν οὖν πλειοτέρα ψυχὴ, καλῶς λατρεύσασα τῷ Λόγῳ τοῦ Θεοῦ, παῤῥησίαν ἔχει ἐπ' αὐτὴν τὴν κεφαλὴν ἐλθεῖν· κεφαλὴ δὲ Χριστοῦ ὁ Θεός· ὥστε καταχέαι μύρον αὐτῆς, καὶ εὐωδίαν τῇ δόξῃ τοῦ Θεοῦ πεποιῆσθαι. Δοξάζεται δὲ ὁ Θεὸς διὰ τῆς εὐωδίας τοῦ βίου τῶν δικαίων. Ἡ δὲ ἀτελεστέρα γυνὴ καὶ ψυχὴ παρὰ τοὺς πόδας καὶ τὰ ταπεινότερα στρέφεται, ἧς ἐγγύς ἐσμεν ἡμεῖς. Οὐδὲ γὰρ μετενοήσαμεν ἀπὸ τῶν ἁμαρτημάτων ἡμῶν. Ποῦ ἡμῶν τὰ δάκρυα; ποῦ ὁ κλαυθμός; ἵνα κἂν παρὰ τοὺς πόδας Ἰησοῦ ἐλθεῖν δυνηθῶμεν. Ἐπ' αὐτὴν γὰρ οὔπω δυνάμεθα φθάσαι τὴν κεφαλήν. Ἀγαπητὸν δὲ μετὰ τὰ ἁμαρτήματα φέρειν μετανοίας εὐωδίαν, ἵνα τις δυνηθείη δευτέρως εἶναι ἡ τοὺς πόδας ἀλείφουσα, ἀλλὰ μὴ τὴν κεφαλήν· τουτέστιν ἡ μὴ ἁπτομένη τῶν τελεωτέρων καὶ ὑψηλοτέρων, ἀλλὰ τῶν ἄκρων καὶ τελευταίων. Στίχ. νβʹ. Ἔκλαιον δὲ πάντες, καὶ ἐκόπτοντο αὐ τήν. Ὁ δὲ εἶπε· Μὴ κλαίετε· Οὐκ ἀπέθανεν, ἀλλὰ καθεύδει. Στίχ. νγʹ. Καὶ κατεγέλων αὐτοῦ, εἰδότες ὅτι ἀπέθανε. Πλὴν ἀλλὰ τοιαύτη μὲν ἡ τοῦ θαύματος ἱστο ρία. Χρὴ δὲ ἴσως καὶ ἰσχνότερον αὐτὴν θεωρῆσαι καὶ ὑψηλότερον. Οἱ μὲν οὖν ἁπλούστεροι καὶ ἀκεραιότεροι θαυμαζέτωσαν τὰ μεγαλεῖα τοῦ Θεοῦ κατὰ ταῦτα·","english":"But by the goodness of Jesus he destroys the herd of demons together with the swine in the water, and by demons, perhaps, he hinders the pleasure-loving and body-loving evils in their breathing, and such a man becomes sober-minded. And if anyone is sober-minded, he is with Jesus; but the one who is beginning to be sober-minded is at his feet. Verse 48. And he said to the woman: Your faith has saved you. Go in peace. The more advanced soul, then, having served the Word of God well, has boldness to come to the very head itself; and the head of Christ is God; so as to pour out her myrrh and to have become a sweet fragrance to the glory of God. And God is glorified through the sweet fragrance of the life of the righteous. But the more imperfect woman and soul turns to the feet and the humbler things, to which we are near. For we have not repented of our sins. Where are our tears? Where is our weeping? So that we might at least be able to come to the feet of Jesus. For we cannot yet reach the head itself. But it is desirable, after sins, to bear the sweet fragrance of repentance, so that one might be able to be second—she who anoints the feet, but not the head; that is, she who does not touch the more perfect and higher things, but the extremities and the last. Verse 52. And all were weeping and beating their breasts for her. But he said: Do not weep; she has not died, but sleeps. Verse 53. And they laughed at him, knowing that she had died. Nevertheless, such is the account of the miracle. But it is perhaps necessary to contemplate it both more plainly and more sublimely. Let the simpler and more guileless, then, marvel at the great things of God in these matters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"οἰκοδομεῖ γὰρ καὶ σωματικῶς νοούμενα· οἱ δὲ δυνά μενοι διαβαίνειν ἐπὶ τὸ βλέπειν, ὅτι καὶ ταῦτα τυ πικῶς συνέβαινεν ἐκείνοις, ἐγράφη δὲ δι' ἡμᾶς, εὐξάμενοι τῷ Θεῷ, αἰτήσωμεν λόγον τὸν σαφηνίζοντα καὶ ταῦτα. Πῶς ὁ Ἰησοῦς πρὸς τὴν ἀρχισυναγώγου θυγατέρα προηγουμένως ἄπεισιν, οὐ πρὸς τὴν αἱμοῤῥοοῦσαν· καὶ ἐν τῇ ὁδῷ αὐτῷ ἀπαντῶσα πρώτη αὐτὴ θεραπεύεται; ἦλθε γὰρ ὁ Υἱὸς τοῦ Θεοῦ προηγουμένως εἰς τὴν Ἰουδαίων συναγωγὴν, καὶ εὗρεν αὐτὴν νοσοῦσαν καὶ ἀποθανοῦσαν. Τὰ γὰρ παραπτώματα τοῦ Ἰσραὴλ πεποίηκεν αὐτὴν ἀποθανεῖν. Ἡ δὲ αἱμοῤῥοοῦσα, ἡ ἐν τῇ ὁδῷ, ἡ ἀκαθαρσίας πεπληρωμένη, ἡ ῥέουσα οὐκ ἐν καιρῷ ἀφέδρου, ἀλλ' ἀεὶ αἱμοῤῥοοῦσα καὶ νοσοῦσα, αὐτὴ πρὸ ἐκείνης πιστεύσει τῷ Υἱῷ τοῦ Θεοῦ. Καὶ ἐκεῖ μὲν οὗτος ἀπέρχεται, αὐτὴ δὲ τοῦ κρασπέδου τοῦ ἱματίου ἅψασθαι θέλει. Ὁ δὲ Λουκᾶς ὃ μὴ εἶπε Ματθαῖος προσέθηκεν, ὅτι δωδεκαετὴς ἦν ἡ τοῦ ἀρχισυναγώγου θυγάτηρ, καὶ ἡ αἱμοῤῥοοῦσα δώδεκα ἔτη εἶχεν αἱμοῤῥοοῦσα· οὐκοῦν ἅμα τῇ γενέσει ἐκείνῃ αὕτη αἱμοῤῥοεῖ. Ἐν ἀπαθείᾳ γάρ ἐστιν ἐκείνη ὅσον χρόνον ζῇ ἡ συναγωγή· καὶ ὁ αὐτὸς ὅρος τοῦ χρόνου τοῦ τέλους ἐκείνης καὶ τῆς ἀρχῆς τῆς σωτηρίας ταύτης ἐστί. Δώδεκα ἐτῶν ἐκείνη ἀποθνήσκει, καὶ δώδεκα ἐτῶν αὕτη τοῦ πάθους πιστεύσασα θεραπεύεται, ἥτις οὐκ ἴσχυσεν ὑπ' οὐδενὸς τῶν ἰατρῶν","english":"For he builds even things understood physically; but those who are able to cross over to see that these things also happened to them typically, and were written for our sake, having prayed to God, let us ask for a word that clarifies these things too. How is it that Jesus goes first to the daughter of the ruler of the synagogue, not to the woman with the flow of blood; and on the way, she who meets him first is herself healed? For the Son of God came first to the synagogue of the Jews, and found it sick and dead. For the transgressions of Israel made it die. But the woman with the flow of blood, the one on the way, the one filled with uncleanness, the one flowing not in the time of menstruation but always bleeding and sick, she will believe in the Son of God before that one. And there he goes away, but she wishes to touch the fringe of his garment. And Luke added what Matthew did not say, that the daughter of the ruler of the synagogue was twelve years old, and the woman with the flow of blood had been bleeding for twelve years; therefore, at the same time as that one's birth, this one bleeds. For that one is in a state of impassibility for as long as the synagogue lives; and the same boundary of time is that one's end and this one's beginning of salvation. That one dies at twelve years, and this one, having believed at twelve years of her suffering, is healed, she who could not be helped by any of the physicians","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"θεραπευθῆναι. Πολλοὶ γὰρ ἰατροὶ τοὺς ἀπὸ ἐθνῶν ὑπέσχοντο θεραπεῦσαι. Ἐὰν ἴδῃς τοὺς φιλοσοφοῦντας ἐπαγγελλομένους ἀλήθειαν, ἰατροί εἰσι θεραπεῦσαι πειρώμενοι. Ἀλλ' αὐτοὺς δαπανήσασα τὰ παρ' ἑαυτῆς πάντα, οὐκ ἴσχυσεν ὑπ' οὐδενὸς τῶν ἰατρῶν θεραπευθῆναι. Ἥψατο δὲ τοῦ κρασπέδου τοῦ Ἰησοῦ διὰ πίστεως, καὶ ἰάθη. Ἐὰν ἴδωμεν τὴν πίστιν ἡμῶν τὴν εἰς Ἰησοῦν Χριστὸν, καὶ νοήσωμεν πηλίκος ἐστὶν ὁ Υἱὸς τοῦ Θεοῦ, καὶ τίνος ἡψάμεθα αὐτοῦ, ὀψόμεθα, ὅτι πρὸς σύγκρισιν τῶν ἐν αὐτῷ κρασπέδων κρασπέδου ἡψάμεθα. Τοῦτο τὸ κράσπεδον θεραπεύει ἡμᾶς, καὶ ποιεῖ ἀκούειν ἀπὸ τοῦ Ἰησοῦ· Θύγατερ, ἡ πίστις σου σέσωκέ σε, καὶ θεραπευ θῶμεν. Καὶ ἡ θυγάτηρ ἀναστήσεται τοῦ ἀρχισυναγώγου. Ὅταν γὰρ τὸ πλῆθος τῶν ἐθνῶν εἰσέλθῃ, τότε πᾶς Ἰσραὴλ σωθήσεται. ΚΕΦ. Θʹ. Στίχ. κζʹ. Λέγω δὲ ὑμῖν ἀληθῶς· Εἰσί τινες τῶν ὧδε ἑστηκότων, οἳ οὐ μὴ γεύσωνται θανάτου, ἕως ἂν ἴδωσι τὴν βασιλείαν τοῦ Θεοῦ. Ταῦτα ἐπὶ Πέτρον καὶ Ἰάκωβον καὶ Ἰωάννην τινὲς ἀναφέρουσι, συναναβάντες εἰς τὸ ὑψηλὸν ὄρος Χριστῷ, οἳ καὶ θανάτου οὐκ ἐγεύσαντο, πρὸ τοῦ ἰδεῖν τὸν Υἱὸν τοῦ ἀνθρώπου ἐλθόντα ἐν τῇ βασιλείᾳ αὐ τοῦ, ἤτοι ἐν τῇ δόξῃ τῆς μεταμορφώσεως αὐτοῦ. Εἰ δὲ χρή τι καὶ περιεργότερον εἰπεῖν περί τε τοῦ ἑστάναι μετὰ Ἰησοῦ, καὶ περὶ τοῦ γεύεσθαι θανάτου· ἦσάν τινες ἑστῶτες ὅπου Ἰησοῦς, ἐρηρεισμένοι τῇ ψυχῇ παρ' αὐτῷ. Ἦν αὐτοῖς ἡ στάσις συγγενὴς τῇ τοῦ Μωσῆ. Κἀγὼ γὰρ, φησὶν ὁ Μωϋσῆς, ἔστην ἐν τῷ ὄρει ἡμέρας τεσσαράκοντα καὶ νύκτας τεσσαρά κοντα, ἀξιωθεὶς ἀκοῦσαι· καὶ σὺ δὲ αὐτοῦ στῆθι μετ' ἐμοῦ.","english":"to be healed. For many physicians promised to heal those from the nations. If you see those who philosophize professing the truth, they are physicians attempting to heal. But she, having spent all that was hers, could not be healed by any of the physicians. But she touched the fringe of Jesus's garment through faith, and was healed. If we see our faith in Jesus Christ, and understand how great is the Son of God, and whose fringe we have touched, we shall see that compared with the fringes in him, we have touched a fringe. This fringe heals us, and makes us hear from Jesus: Daughter, your faith has saved you, and let us be healed. And the daughter of the ruler of the synagogue will rise. For when the fullness of the nations enters, then all Israel will be saved. CHAPTER 9. Verse 27. But I say to you truly: There are some of those standing here who will not taste death until they see the kingdom of God. Some refer these words to Peter and James and John, who went up with Christ to the high mountain, and who did not taste death before seeing the Son of Man coming in his kingdom, that is, in the glory of his transfiguration. But if one must speak somewhat more curiously about both standing with Jesus and tasting death: there were some standing where Jesus was, firmly established in soul beside him. Their standing was akin to that of Moses. For I also, says Moses, stood on the mountain forty days and forty nights, deemed worthy to hear; and you also, stand there with me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Ὀλίγοι δὲ καὶ φίλοι Θεοῦ, ὅσοι τὴν στάσιν ἐν τῷ καλῷ ἔχουσιν, ὡς ὁ Βαπτιστὴς αὐτὸς περὶ αὑτοῦ λέγει· Ὁ δὲ φίλος τοῦ νυμφίου ἑστὼς χαρᾷ χαί ρει. Καὶ οἱ ἑστηκότες γοῦν παρὰ τῷ Λόγῳ ἔχουσι κατὰ τὴν στάσιν διαφοράς. Διὸ οὐ πάντες οἱ ἑστῶ τες παρὰ τῷ Σωτῆρι, ἀλλά τινες αὐτῶν, ὡς βέλτιον ἑστηκότες, οὐ γεύονται θανάτου, ἕως ἂν ἴδωσι τὸν ἀνθρώποις ἐπιδημήσαντα Λόγον, καὶ διὰ τοῦτο Υἱὸν ἀνθρώπου χρηματίζοντα, ἐρχόμενον ἐν τῇ αὑτοῦ βα σιλείᾳ. Οὐ γὰρ ἀεὶ ἐν τῇ αὑτοῦ βασιλείᾳ ἔρχεται, ὡς ἐπὶ τοῖς εἰσαγομένοις, οἳ καὶ μὴ ἔχειν αὐτὸν εἶδος ἢ κάλλος λέξαιεν ἄν. Τοῖς δὲ τελείοις, κατὰ τὸν Δαυῒδ, ὡραῖος φαίνεται κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Ἔστιν οὖν βασιλικώτατον ἀξίωμα τῷ Λόγῳ, βλεπόμενόν τισι τῶν ἑστηκότων παρὰ τῷ Ἰησοῦ, ἀκολουθεῖν αὐτῷ δυνηθεῖσιν, ἀναβαίνοντι εἰς τὸ ὑψηλὸν τῆς φανερώσεως αὐτοῦ ὄρος· οὗ τις ἀξιοῦ ται Πέτρος ὢν, καὶ τὸ ἄσειστον ἔχων ἐν τῇ πίστει· ἢ υἱοὶ ἰροτῶν, οἳ καὶ θανάτου οὐ γεύονται, ἕως ἂν ἴδωσι τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ. Ζωὴ δὲ ὁ Χριστός. Ὁ δὲ ταύτης ἐχθρὸς θάνατος, καὶ ὁ δι' ἁμαρτίας, ἢ ἑτέρως νοούμενος. Ὧν τὸ ἕτερον δι' ὧν ἕκαστος ἡμῶν πράττει ἐκλέγεται. Ὥσπερ οὖν ὁ Χριστὸς ἄρτος ἐστὶ ζῶν, οὕτως ὁ ἐχθρὸς αὐ τοῦ θάνατος ἄρτος ἐστὶ νεκρός. Πᾶσα δὲ λογικὴ ψυχὴ θατέρῳ τούτων τρέφεται· ἡ μὲν γευομένη τού των μόνον, ἡ δὲ καὶ ἐπὶ πλεῖστον ἐσθίουσα. Καὶ τάχα οἱ μὲν σπανίως καὶ μικρὰ ἁμαρτάνοντες μόνον γεύονται θανάτου· οἱ δὲ ἀρετὴν ἀνειληφότες οὐδὲ γεύονται αὐτοῦ, ἀλλ' ἀεὶ ἄρτον τρέφονται ζῶντα.","english":"Few are also friends of God—as many as have their standing in the good, as the Baptist himself says concerning himself: \"But the friend of the bridegroom, standing, rejoices with joy.\" And those who stand beside the Word have differences according to their standing. Therefore not all who stand beside the Savior, but some of them, as having stood better, do not taste death until they see the Word who came to dwell among men, and for this reason bearing the name Son of Man, coming in his own kingdom. For he does not always come in his own kingdom, as in the case of those being introduced, who would say that he has no form or beauty. But to the perfect, according to David, he appears beautiful in beauty beyond the sons of men. There is, then, a most royal dignity for the Word, seen by some of those who stand beside Jesus, who were able to follow him as he goes up to the high mountain of his manifestation; of which one is deemed worthy, being Peter, and having the unshakable in faith; or sons of thunder, who also do not taste death until they see the Son of Man coming in his kingdom. And Christ is life. But its enemy is death, and that which is through sin, or understood in another way. Of these, each of us chooses the one through what he does. Just as Christ is living bread, so his enemy death is dead bread. And every rational soul is fed by one of these two: the one tasting of these only, the other eating even to the utmost. And perhaps those who sin rarely and little only taste death; but those who have taken up virtue do not even taste it, but are always fed on the living bread.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"Πέ τρῳ οὖν, οὗ πύλαι μὴ κατίσχυσαν ᾅδου, ἀκόλουθον ἦν τούτου μὴ γεύεσθαι. Τότε γάρ τις γεύεται θανά του, ὅτε πύλαι ᾅδου κατισχύσουσιν αὐτοῦ. Ἀλλὰ καὶ τοῖς τῆς βροντῆς υἱοῖς, γεννηθεῖσιν ἀπὸ βροντῆς ἀνθρωπίνου χρήματος, ἀδύνατον ἦν θανάτου γεύσασθαι, τοῦ σφόδρα πόῤῥω τῆς μητρὸς αὐτῶν βροντῆς. Τὸ δὲ, ἕως, ἐνταῦθα δηλοῖ τὸν κατεπείγοντα περὶ τοῦ δηλουμένου χρόνον, οὐ περιοριζόμενον, ὥστε γε νέσθαι μετὰ τὸ ἕως τὸ ἐν αὐτῷ τῷ δηλουμένῳ· ὡς τό· Καὶ ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι ἕως τῆς συν τελείας τοῦ αἰῶνος. Οὐκ ἐγεύσαντο γοῦν οὐδ' οἱ ἀπόστολοι τοῦ προηρημένου νοητοῦ θανάτου μετὰ τὸ ἰδεῖν τὴν τῶν τηλικούτων ἀγαθῶν θεωρίαν. Ἐπεὶ δὲ ἐν τοῖς Ψαλμοῖς εἴρηται· Τίς ἐστιν ἄνθρωπος ὃς ζήσει, καὶ οὐκ ὄψεται θάνατον; καὶ, Ἐλθέτω δὴ θάνατος ἐπ' αὐτούς· καὶ ἔν τινι τῶν προφητῶν· Κατέπιεν ὁ θάνατος ἰσχύσας· ἐν δὲ τῇ Ἀποκαλύψει· Ὁ θάνατος καὶ ὁ ᾅδης ἀκολουθεῖ τισι· μήποτε ἔλαττον κακόν ἐστι τὸ\n\nἰδεῖν θάνατον, τούτου δὲ μεῖζον τὸ γεύσασθαι αὐτοῦ, τού του δὲ ἔτι χεῖρον τὸ ἀκολουθεῖν τινι θάνατον; καὶ οὐ μόνον ἀκολουθεῖν, ἀλλὰ καὶ ἤδη ἐλθεῖν ἐπ' αὐτὸν, καὶ καταλαβεῖν ἐκεῖνον, ᾧ πρότερον ἠκολούθει; Τὸ δὲ καταποθῆναι ὑπὸ τοῦ θανάτου πάντων δοκεῖ μοι βαρύτερον εἶναι τῶν εἰρημένων. Καὶ ἐπιστήσας τοῖς λεγομένοις καὶ τῇ διαφορᾷ τῶν ἁμαρτανομένων, οὐκ ὀκνήσεις, οἶμαι, παραδέξασθαι τοιαῦτά τινα νενοῆσθαι τῷ ἐνεργήσαντι ταῦτα γραφῆναι ἐν τοῖς λογίοις τοῦ Θεοῦ Πνεύματι. Τί δὲ δηλοῦται ἐν τῷ ἰδεῖν τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ βασιλείᾳ αὐτοῦ, καὶ ἐν τῇ δόξῃ αὐ τοῦ;","english":"For Peter, then, whose gates of Hades did not prevail against him, it was consistent that he should not taste of this. For a person tastes of death at that time when the gates of Hades prevail against him. But also for the sons of thunder, born of thunder—of a human thing—it was impossible to taste of death, since their mother thunder is very far off. And the word \"until\" here indicates the time that presses on concerning the matter signified, not being bounded so as to mean that after the \"until\" there comes what is in the very thing signified; as in the passage: \"And behold, I am with you until the consummation of the age.\" At any rate, not even the apostles tasted of the death that was previously chosen—the intelligible death—after seeing the contemplation of such great goods. But since it has been said in the Psalms: \"Who is the man who shall live and not see death?\" and, \"Let death come upon them\"; and in one of the prophets: \"Death, having prevailed, swallowed them up\"; and in the Revelation: \"Death and Hades follow certain ones\"—perhaps seeing death is a lesser evil, while tasting of it is greater than this, and worse still than this is death following someone; and not only following, but also already coming upon him and overtaking that one whom it previously followed. But to be swallowed up by death seems to me heavier than all the things said. And if you attend to what is said and to the difference among sins, you will not hesitate, I think, to accept that such things were understood by the Spirit of God who brought it about that these things be written in the oracles of God. But what is signified by seeing the Son of man coming in his kingdom and in his glory?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"καὶ τί σημαίνει τὸ, Ἐληλυθυῖαν ἐν δυνάμει, παρὰ Μάρκου ῥηθέν; Τὰ εἴτε ἐκλαμπόμενα ταῖς καρ δίαις ἡμῶν, εἴτε ζητοῦσιν εὑρισκόμενα, εἴτε ὑποσιόντα τοὺς λογισμοὺς ἡμῶν, σαφέστερον ἐκθησόμεθα. Ὁ θεωρῶν καὶ καταλαμβάνων τὴν τοῦ λόγου ὑπεροχὴν λύοντος καὶ διελέγχοντος πάσας τὰς ὑπὸ τῶν ψευδῶν μὲν, ἐπαγγελλομένων δὲ ἀλήθειαν πιθανότητας, βλέπει τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐν τῇ ἰδίᾳ βασιλείᾳ. Εἰ δὲ καὶ τὰ ἴδια τρανώτερον παραστήσαντα βλέπει, βλέποι ἂν αὐτοῦ πρὸς τὴν βασιλείαν καὶ τὴν δόξαν. Καὶ ὁ τοιοῦτός γε ἐν ἑαυτῷ βλέποι ἂν τὴν τοῦ Θεοῦ βασιλείαν ἐληλυθυῖαν ἐν δυνάμει· καὶ τοῦτο βλέποι ἂν, ὡς οὐδαμῶς ἔτι ὑπὸ ἁμαρτίας βασιλευόμενος, τῆς βασιλευούσης ἐν θνητῷ σώματι τῶν ἁμαρτανόντων, ἀλλ' ἀεὶ τεταγμένος ὑπὸ βασιλεῖ τῷ τῶν ὅλων Θεῷ· οὗ ἡ βασιλεία δυνάμει μὲν ἐντὸς ἡμῶν ἐστιν, ἐνεργείᾳ δὲ, ὡς ὠνόμασεν ὁ Μάρ κος, ἐντὸς τῶν τελείων μόνον. Στίχ. κηʹ. Ἐγένετο δὲ μετὰ τοὺς λόγους τούτους, ὡς ἡμέραι ὀκτώ· καὶ παραλαβὼν Πέτρον καὶ Ἰωάννην καὶ Ἰάκωβον, ἀνέβη εἰς τὸ ὄρος προσεύξασθαι. Στίχ. κθʹ. Καὶ ἐγένετο, ἐν τῷ προσεύξασθαι αὐτὸν, τὸ εἶδος τοῦ προσώπου αὐτοῦ ἕτερον, καὶ ὁ ἱματισμὸς αὐτοῦ λευκὸς ἐξαστράπτων. Στίχ. λʹ. Καὶ ἰδοὺ ἄνδρες δύο συνελάλουν αὐτῷ, οἵτινες ἦσαν Μωσῆς καὶ Ἡλίας. Στίχ. λαʹ. Οἳ ὀφθέντες ἐν δόξῃ ἔλεγον τὴν ἔξοδον αὐτοῦ, ἣν ἔμελλε πληροῦν ἐν Ἱερουσαλήμ. Ἀλλὰ τοιοῦτον μὲν τὸ πρᾶγμα καὶ θαῦμα, τὸ τῆς μεταμορφώσεως. Εἰ δὲ χρὴ ἐπαναβεβηκότα λόγον εἰ πεῖν, οὐ μάτην μεθ' ἓξ ἡμέρας ὁ Μάρκος καὶ ὁ Ματθαῖός φησιν ἀνελθεῖν τὸν Ἰησοῦν εἰς τὸ ὄρος σὺν τοῖς μαθηταῖς.","english":"And what does the phrase \"having come in power,\" spoken by Mark, signify? We shall set forth more clearly the things either flashed upon our hearts, or found by those who seek, or secretly entering our thoughts. The one who contemplates and grasps the pre-eminence of the Word as he looses and refutes all the plausibilities that come from falsehoods which claim to be truth, sees the Son of Man coming in his own kingdom. And if he also sees his own things set forth more distinctly, he would see them in relation to the kingdom and the glory. And such a person would see in himself the kingdom of God having come in power; and he would see this, as one no longer in any way ruled by sin—the sin that reigns in a mortal body over those who sin—but always placed under the king, the God of all things; whose kingdom is in power within us, but in actual operation, as Mark named it, only within the perfect. Verse 28. And it came to pass after these words, about eight days: and taking Peter and John and James, he went up into the mountain to pray. Verse 29. And it came to pass, while he was praying, the appearance of his face became different, and his clothing was white and flashing like lightning. Verse 30. And behold, two men were conversing with him, who were Moses and Elijah. Verse 31. Who appearing in glory were speaking of his departure, which he was about to accomplish in Jerusalem. But such is the matter and the wonder—that of the transfiguration. And if one must speak a more advanced word, not in vain does Mark, and Matthew, say that after six days Jesus went up into the mountain with his disciples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Ἀλλ' ἐπεὶ ἐν ἓξ ἡμέραις τελείῳ ἀριθμῷ ὁ σύμπας κόσμος γεγένηται· ὁ πάντα τὰ τοῦ κόσμου ὑπερβαίνων πράγματα, βλέπων δὲ ἑστῶτα μόνον καὶ αἰώνια, οὗτος μεθ' ἓξ ἡμέρας παρειλῆφθαι δηλοῦται τοῦ Ἰησοῦ. Ὁ γὰρ ταύτας ὑπερβὰς βλέπει τὸν Ἰησοῦν τόνδ' οὐδενὶ τῶν κάτω μεταμορφούμενον, μεταμορφωθέντα ἔμπροσθεν αὐτοῦ. Φαίνεται γὰρ ὁ Λόγος διαφόρους ἔχων μορφὰς, ἑκάστῳ ὡς χωρεῖ· καὶ τοῖς μὲν οὐκ ἔχει εἶδος, τοῖς δὲ ὡραῖός ἐστι κάλλει. Τοῖς μὲν μὴ ἀναβαίνουσι διὰ τῶν ἐπαναβεβηκότων ἔργων, καὶ δι' αὐτῶν ἐπὶ τὸ ὑψηλὸν τῆς σοφίας ὄρος, ἁπλούστερον νοεῖται, καὶ κατὰ σάρκα γινώσκεται. Τοῖς τελείοις θεολογεῖται, καὶ ἐν τῇ τοῦ Θεοῦ μορφῇ κατὰ τὴν γνῶσιν αὐτῶν θεωρεῖται, λάμπει δὲ καὶ τὸ πρόσωπον αὐτοῦ ὡς ὁ ἥλιος τοῖς τέκνοις φωτὸς καὶ ἡμέρας, δικαιοσύνης ἥλιος εἶναι φανερούμενος. Ἀλλὰ καὶ τὰ ἱμάτια αὐτοῦ τοῖς ἀναχθεῖσιν ὑπ' αὐτοῦ εἰς τὸ ὑψηλὸν ὄρος φαίνεται λευκὰ ὡς τὸ φῶς· ἅπερ εἰσὶν αἱ λέξεις, καὶ ἃ ἐνεδύσατο τῶν Εὐαγγελίων γράμματα, οἶμαι δ' ὅτι καὶ τὰ ἀπὸ τῆς Γραφῆς τῶν ἀποστόλων δηλούμενα. Ἐπὰν οὖν ἴδῃς τινὰ τὴν περὶ τοῦ Ἰησοῦ θεολογίαν ἀκριβοῦντα, καὶ τὴν λέξιν τῶν Εὐαγγελίων πᾶσαν σαφηνίζοντα, μὴ ὄκνει τῷ τοιούτῳ φάσκειν, γεγονέναι τὰ ἱμάτια τοῦ Ἰησοῦ λευκὰ ὡς τὸ φῶς. Τῷ δ' οὕτως ἰδόντι τὸν Ἰησοῦν ὀφθεῖεν ἂν Μωσῆς ὁ νόμος, καὶ Ἡλίας ὁ προφητικὸς λόγος, κοινολογούμενοι πρὸς τὸν Ἰησοῦν. Ὁ δὲ ἰδὼν τὴν Μωσέως δόξαν, νοήσας τὸν πνευματικὸν νόμον, ὡς ἕνα πρὸς τὸν Ἰησοῦν λόγον, καὶ τὴν ἐν τοῖς προφήταις ἐν μυστηρίῳ ἀποκεκρυμμένην σοφίαν, εἶδε Μωσῆν καὶ Ἡλίαν ἐν δόξῃ, ὅτε εἶδεν αὐτοὺς μετὰ Ἰησοῦν.","english":"But since the whole world was made in six days, a perfect number, the one who transcends all the affairs of the world and sees only things standing firm and eternal—this one is shown to have been taken up after six days by Jesus. For the one who has passed beyond these things sees Jesus himself, transformed before him, transformed for no one of those below. For the Word appears having different forms, to each as he is able to receive; and to some he has no form, but to others he is beautiful in beauty. To those who do not ascend through the works that are set above, and through them to the lofty mountain of wisdom, he is understood more simply and known according to the flesh. To the perfect he is spoken of as God, and in the form of God he is contemplated according to their knowledge, and his face shines also as the sun to the children of light and day, being revealed as the sun of righteousness. But also his garments appear white as the light to those led up by him to the lofty mountain; these are the words, and the letters of the Gospels with which he was clothed, and I think also the things made clear from the Scripture of the apostles. When, then, you see someone exact in the theology concerning Jesus, and making clear every word of the Gospels, do not hesitate to say of such a one that the garments of Jesus have become white as the light. And to the one who has thus seen Jesus, Moses the law and Elijah the prophetic word would appear, conversing with Jesus. And the one who has seen the glory of Moses, having understood the spiritual law as one word with Jesus, and the wisdom hidden in mystery in the prophets, has seen Moses and Elijah in glory, when he saw them with Jesus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Στίχ. λεʹ. Καὶ φωνὴ ἐγένετο ἐκ τῆς νεφέλης, λέ γουσα· Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός· αὐτοῦ ἀκούετε. Στίχ. λ ʹ. Καὶ ἐν τῷ γενέσθαι τὴν φωνὴν, εὑρέθη Ἰησοῦς μόνος. Ἡ δὲ ἐκ τῆς νεφέλης φωνὴ τάχα\n\nμὲν Μωϋσεῖ καὶ Ἡλίᾳ λέγει· Οὗτός ἐστι· τάχα δὲ καὶ τοῖς μαθηταῖς. Ἧς ἀκούσαντες, καὶ ταύτην τὴν δόξαν μὴ φέροντες, ἔπεσον ἐπὶ πρόσωπον ταπεινωθέντες ὑπὸ τὴν κραταιὰν χεῖρα τοῦ Θεοῦ, σφόδρα φοβηθέντες, εἰδότες τὸ λεχθὲν πρὸς Μωϋσῆν· Οὐ γὰρ ὄψεται ἄνθρωπος τὸ πρόσωπόν μου, καὶ ζήσεται. Ἐπάραντες δὲ τοὺς ὀφθαλμοὺς, μόνον εἶδον τὸν Ἰησοῦν. Ἓν γὰρ, οἶμαι, γέγονε Μωσῆς ὁ νόμος, καὶ Ἡλίας ἡ προφητεία, Ἰησοῦ τῷ Εὐαγγελίῳ. Καὶ οὐχ ὥσπερ ἦσαν πρότερον τρεῖς μεμενήκασι. Ταῦτα δέ μοι νόει μυστικώτερον. Πρὸς γὰρ τὸ ὑψηλὸν τοῦ γράμματος βούλημα, Μωϋ σῆς καὶ Ἠλίας ὀφθέντες ἐν δόξῃ, καὶ συλλαλήσαντες τῷ Ἰησοῦ, ἀπεληλύθασιν ὅθεν ἐληλύθεισαν. Οὐδὲ γὰρ βλέπεται ὁ Ἰησοῦς λεχθῆναι τὰ τῆς δόξης αὐτοῦ· ἐβλάβησαν γὰρ ἂν οἱ ἀκούοντες, καὶ μάλιστα οἱ ὄχλοι, τὸν οὕτω δεδοξασμένον θεωροῦντες σταυρού μενον. Οὐ τοίνυν φθονήσαντες ἔκρυψαν, ἀλλ' ὡς φοβηθέντες μὴ ἀπιστηθῶσι. Τότε οὖν ἀπήγγειλαν, μετὰ τὴν ἀνάληψιν, μετὰ τὴν τοῦ Πνεύματος παρουσίαν. Ὅτε γὰρ ἐπλήσθησαν παῤῥησίας, καὶ Πνεύματος ἠξιώθησαν, καὶ τὴν ἀπὸ τῶν σημείων εἶχον φωνὴν συνηγοροῦσαν αὐτοῖς, καὶ πάντα ὅσα ἔλεγον, εὐπαράδεκτα ἦν. Στίχ. μβʹ. Ἐπετίμησε δὲ ὁ Ἰησοῦς τῷ πνεύματι τῷ ἀκαθάρτῳ, καὶ ἰάσατο τὸν παῖδα, καὶ ἀπ έδωκεν αὐτὸν τῷ πατρὶ αὐτοῦ.","english":"Verse 35. And a voice came out of the cloud, saying: This is my beloved Son; hear him. Verse 30. And when the voice had come, Jesus was found alone. But the voice from the cloud perhaps\n\nspeaks to Moses and Elijah: \"This is he\"; and perhaps also to the disciples. Having heard it, and not bearing this glory, they fell on their face, humbled under the mighty hand of God, exceedingly afraid, knowing what was said to Moses: For no man shall see my face, and live. But lifting up their eyes, they saw Jesus only. For, I think, Moses the law and Elijah the prophecy have become one in Jesus the Gospel. And they have not remained three as they were before. Understand these things in a more mystical way. For according to the lofty intent of the letter, Moses and Elijah, having appeared in glory and having conversed with Jesus, departed to where they had come from. For Jesus is not seen to have spoken the things of his glory; for those who heard would have been harmed, and especially the crowds, seeing the one so glorified being crucified. Therefore they did not hide them out of envy, but as fearing lest they be disbelieved. So then they reported them after the ascension, after the coming of the Spirit. For when they were filled with boldness, and were deemed worthy of the Spirit, and had the voice from the signs pleading on their behalf, everything they said was readily acceptable. Verse 42. But Jesus rebuked the unclean spirit, and healed the child, and gave him back to his father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Ἐπιβλεπτέον δὲ τούτοις ὑψηλότερον, καὶ ση μειωτέον, ὅτι οἱ πάσχοντες, ἢ οἱ τῶν πασχόντων οἰκεῖοι, μετὰ τῶν ὄχλων εἰσὶν, ἐφ' οὓς κάτεισιν ὁ Ἰησοῦς ἀπὸ τῶν ὑψηλῶν, τὰ ὑπὲρ τούτους οἰκονομήσας, ἐπὶ τοῦ ὄρους ἀναβῆναι μὴ δυναμένους πρὸς αὐτὸν διὰ κατεχούσας τὰς ψυχὰς αὐτῶν νόσους, θεραπεύσων αὐτούς. Ἐξεταστέον δὲ ἐπὶ τίνων νοσημάτων οἱ πάσχοντες ἀξιοῦσι, πιστεύοντες περὶ τῆς αὐτῶν θε ραπείας, ἢ αὐτοῦ, ἢ τοῦ κρασπέδου τοῦ ἱματίου ἁψάμενοι. Ἐπὶ τίνων δὲ ἀξιοῦσι περὶ αὐτῶν ἕτεροι· ὡς ὁ ἑκατόνταρχος ὁ περὶ παιδὸς, καὶ ὁ βασιλικὸς περὶ υἱοῦ, καὶ ὁ ἀρχισυνάγωγος περὶ θυγατρός· καὶ ἡ Χαναναία, καὶ νῦν ὁ γονυπετῶν αὐτὸν ἄνθρωπος περὶ υἱοῦ σεληνιαζομένου. Καὶ πότε ἀφ' ἑαυτοῦ ὁ Σωτὴρ μὴ ἀξιωθεὶς ἰᾶται· ὡς τὸν παράλυτον ἐπὶ τῇ προβατικῇ. Αὗται γὰρ, ἀλλήλων ἀντεξετασθεῖσαι, πολλὰ τῷ δυναμένῳ ἀκούειν τῆς ἐν μυστηρίῳ Θεοῦ κεκρυμμένης σοφίας παραστήσουσι δόγματα περί τε τῶν διαφόρων περὶ τὰς ψυχὰς συμπτωμάτων, καὶ περὶ τοῦ τρόπου τῆς θεραπείας αὐτῶν. Ὡς γὰρ πᾶσαν νόσον καὶ μαλακίαν, ἃς ὁ Χριστὸς ἐν τοῖς ὄχλοις πρὶν ἰάσατο, ἀναφέρεις εὐλόγως ἐπὶ τὰ πάθη τὰ ἐν ταῖς ψυχαῖς, οὕτως τούτοις ἀναλογίζου τοῖς τε χωλοῖς καὶ κωφοῖς ἐξετασθῆναι καὶ τὰ περὶ τοῦ σεληνιαζομένου. Ἔστι γὰρ τουτὶ τὸ πάθος ἐπιτι θέμενον μὲν ἔν τισιν ὥραις, ἀφιστάμενον δὲ ἐν πλείο σιν, ἐν αἷς οὐδὲν διαφέρει ὁ πεπονθὼς ὑγιαίνων τε. Καὶ ψυχαὶ γοῦν τινες ὑγιαίνειν μὲν ἐν σωφροσύνῃ τάχα νομίζονται, καὶ βιοῦν ὡς ὁ λόγος βούλεται·","english":"But these things must be examined in a higher sense, and it must be noted that those who are suffering, or the relatives of those who suffer, are with the crowds, to whom Jesus descends from the heights, having arranged the things that are above them, since they were unable to go up to him on the mountain because of the diseases that possessed their souls, in order to heal them. And it must be examined in the case of which diseases those who suffer make request, believing concerning their own healing, either by touching him or the fringe of his garment. And in the case of which others make request concerning them: as the centurion concerning his servant, and the royal official concerning his son, and the ruler of the synagogue concerning his daughter; and the Canaanite woman, and now the man kneeling before him concerning his son who was moonstruck. And when the Savior heals of himself, not having been asked: as the paralytic at the sheep pool. For these things, when compared with one another, will present many doctrines to the one able to hear the wisdom of God hidden in mystery, concerning both the various afflictions that befall souls and the manner of their healing. For just as every disease and sickness that Christ healed among the crowds you reasonably refer to the passions that are in souls, so too reckon that the things concerning the lame and the deaf, and also the things concerning the moonstruck man, are to be examined in relation to these. For this affliction is one that attacks at certain hours and departs in more, in which the one afflicted differs in no way from one who is healthy. And indeed certain souls are perhaps thought to be healthy in self-control, and to live as the word wishes;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"εἶτα ἔσθ' ὅτε καταπίπτουσιν ὑπὸ τῶν παθῶν ἀπὸ τοῦ ἑστηκέναι δοκεῖν περὶ τὴν ἀπάτην τοῦ αἰῶνος τούτου καὶ ταῖς λοιπαῖς ἐπιθυμίαις. Οὗτοι, πνευματι κῶς εἰπεῖν, σεληνιάζονται, καταβαλλόμενοι ὑπὸ τῶν ἐν τοῖς ἐνδομυχοῦσι πάθεσι πνευματικῶν τῆς πονη ρίας, πίπτουσιν εἰς τὸ πῦρ τῶν πυρώσεων· ἐνίοτε δὲ εἰς τὸ ὕδωρ, ὅτε ὁ βασιλεὺς πάντων τῶν ἐν τοῖς ὕδασι δρακόντων, καταβάλλων αὐτοὺς ἀπὸ τοῦ ἐλεύθερον δοκεῖν ἀναπνεῖν, ἐπὶ τὸ εἴκειν εἰς τὰ βάθη τῶν κυμάτων τῆς θαλάσσης τοῦ τῶν ἀνθρώπων βίου. Ταύτῃ τῇ διηγήσει συμβαλεῖται ἡμῖν ὁ λέγων ἐν τῇ Σοφίᾳ, περὶ μὲν τῆς τοῦ δικαίου ὁμαλότητος· Διή γησις εὐσεβοῦς διὰ παντὸς σοφία· περὶ δὲ τῶν ἀποδεδομένων· Ὁ δὲ ἄφρων ὡς σελήνη ἀλλοιοῦται. Καὶ ἔστι καὶ ἐν τοῖς τοιούτοις ἰδεῖν ὁρμὰς συνεπι σπᾶσθαι δυναμένας πρὸς ἔπαινον τοὺς μὴ ἐφιστάντας αὐτῶν τῷ ἀνερματίστῳ, ὥστε εἰπεῖν ἂν οἱονεὶ πανσέληνον εἶναι ἐν αὐτοῖς, ἢ παρ' ὀλίγον πανσέληνον. Ἴδοις δ' ἂν πάλιν μιμούμενον τὸ δόξαν εἶναι ἐν αὐτοῖς φῶς· οὐχὶ φῶς ἡμερινὸν τυγχάνον, ἀλλὰ φῶς νυκτερινὸν, καὶ ἐπὶ τοσοῦτον λῆγον, ἕως μηδὲ δοκεῖν φῶς εἶναι ἐπιβλεπόμενον ἐν αὐτοῖς γένηται. Εἰ οὖν πᾶσα ψυχὴ ὑπ' ἀγγέλῳ τέτακται, ὁ τοῦ σεληνιαζομένου πατὴρ ἂν οὗτος ἀξιῶν ὡς περὶ υἱοῦ τὸν Ἰη","english":"Then sometimes they fall from the appearance of standing, overcome by the passions, through the deception of this age and the remaining desires. These, to speak spiritually, are moonstruck, cast down by the spiritual powers of wickedness that are in the passions hidden within, and they fall into the fire of burnings; and sometimes into the water, when the king of all the dragons in the waters, casting them down from the appearance of breathing freely, brings them to yield to the depths of the waves of the sea of human life. To this narrative will contribute for us the one who says in Wisdom, concerning the evenness of the righteous: The narration of a pious man is wisdom continually; and concerning those who have been given over: But the fool changes like the moon. And in such persons one may also see impulses able to draw others along with them to praise, those who do not attend to their instability, so that one might say that there is, as it were, a full moon in them, or nearly a full moon. And you might see again one imitating the light that seems to be in them—not light that is of day, but light of night, and ceasing to such an extent that it no longer even seems to be light when looked upon in them. If, then, every soul has been placed under an angel, this one would be the father of the moonstruck man, deeming it as concerning a son that Jesus","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"σοῦν, ὡς μὴ δυνηθέντα ἀπὸ ὑποδεεστέρου λόγου τῶν μαθητῶν θεραπευθῆναι ὑπὸ τοῦ πάθους. Ἔστι δὲ ἄλαλον καὶ κωφὸν δαιμόνιον αἱ ἄλογοι πρὸς τὸ δοκοῦν καλὸν ὁρμαὶ, ὑπὸ τοῦ λόγου ἐκβαλλόμεναι, ἃς αὐτὸς ἐποίει ἀλόγῳ φορᾷ, νομιζόμεναι ὑπὸ τῶν βλεπόντων κατὰ λόγον ταῦτα πράττειν τῆς Ἰησοῦ διδασκαλίας. Δυσίατον δὲ τοῦτο τὸ πάθος, καὶ ἰσχυρὸν δοκεῖ καλῶς πεπρᾶχθαι τὰ μὴ καλῶς, καὶ ἔστιν οὕτως ἐν τοῖς τοιούτοις μεγάλη ἡ τοιαύτη ἐνέργεια, ὥστε ταύτην ὄρει παραβάλλεσθαι, δεομένη ἵνα μετατεθῇ ἀπὸ τοῦ πάσχοντος διὰ πάσης πίστεως τοῦ θεραπεύοντος. Ἔστι δὲ ἡ πᾶσα πίστις παραβαλλομένη κόκκῳ σινάπεως· ἐπεὶ ἐξουθενεῖται μὲν παρὰ τῶν ἀνθρώπων ἡ πίστις, καὶ βραχύτατόν ἐστι, καὶ εὐτε λὲς εἶναι φαίνεται· τυχοῦσα δὲ γῆς ἀγαθῆς, τουτέστι ψυχῆς, γίνεται δένδρον μέγα· ὥστε οὐδὲν μὲν τῶν ἀπτέρων, τὰ δὲ ἐπτερωμένα πνευματικῶς πετεινὰ τοῦ οὐρανοῦ κατασκηνοῦν δύνασθαι ἐν τοῖς κλάδοις τῆς τοιαύτης πίστεως. Στίχ. μγʹ. Πάντων δὲ θαυμαζόντων ἐπὶ πᾶσιν, οἷς ἐποίησεν ὁ Ἰησοῦς, εἶπε πρὸς τοὺς μαθητὰς αὐτοῦ. Στίχ. μδʹ. Θέσθε ὑμεῖς εἰς τὰ ὦτα ὑμῶν τοὺς λό γους τούτους. Ὁ γὰρ Υἱὸς τοῦ ἀνθρώπου μέλλει παραδίδοσθαι εἰς χεῖρας ἀνθρώπων. Ὑπὸ τίνος ἄρα μέλλει παραδίδοσθαι; Ὁ μὲν Ἀπόστολός φησι παραδεδόσθαι ὑπὸ τοῦ Θεοῦ τὸν Υἱὸν, ἑκώς· Ὅς γε τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο, ἀλλ' ὑπὲρ ἡμῶν πάντων παρέδωκεν αὐτὸν, ὑπὲρ ὅλου τοῦ κόσμου πεισόμενον, ἵνα ἄρῃ αὐτοῦ τὴν ἁμαρτίαν·","english":"...as one who could not be healed of the passion by the inferior word of the disciples. And the dumb and deaf demon is the irrational impulses toward what seems good, cast out by the word—impulses which he himself produced by irrational impulse, and which are thought by those who see them to be done according to reason, in accordance with Jesus' teaching. But this passion is hard to cure, and it seems strong that things not done well have been done well, and thus in such persons the effect is so great that it is compared to a mountain, needing to be moved away from the sufferer through all the faith of the one who heals. And all faith is compared to a mustard seed; since faith is despised by men, and is very small, and appears to be of little value; but when it finds good soil, that is, a soul, it becomes a great tree; so that none of the wingless creatures, but the spiritual winged birds of heaven can dwell in the branches of such faith. Verse 43. And while all were marveling at all that Jesus did, he said to his disciples. Verse 44. Lay up these words in your ears. For the Son of Man is about to be delivered into the hands of men. By whom, then, is he about to be delivered? The Apostle says that the Son was delivered up by God, willingly: He who did not spare his own Son, but delivered him up for us all, for the whole world to suffer, that he might take away its sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"ἐρεῖς δὲ καὶ ὑπὸ τοῦ διαβόλου παραδεδόσθαι αὐτὸν, ὑφ' οὗ παραδίδονται τοῖς αἰχμαλωτεύσασι τὰ ζεύγη καὶ οἱ ὄνοι τοῦ Ἰὼβ, εἶτα τοῖς ἱππεῦσιν αἱ κάμηλοι, τῷ πυρὶ τὰ πρόβατα, τῷ ἐξ ἐρήμου πνεύ ματι αἱ τούτου θυγατέρες καὶ οἱ υἱοί. Ἔστω οὖν πρῶτον ὑπὸ τοῦ Πατρὸς παραδεδομένος ὁ Υἱὸς εἰς χεῖρας ἀνθρώπων· εἶτα ὑπὸ τοῦ Ἰούδα, εἰς ὃν μετὰ τὸ ψωμίον εἰσῆλθεν ὁ Σατανᾶς ἀρχικώτερον τοῦ Ἰούδα παραδιδοὺς αὐτόν. Ἀλλ' ὁ μὲν Πατὴρ τοῦ ἰδίου Υἱοῦ οὐκ ἐφείσατο φιλανθρωπίᾳ τῇ πρὸς ἡμᾶς καὶ χρηστότητι· ὁ δὲ Ἰούδας μοχθηρίᾳ προαιρέσεως. Θανατωθεὶς δὲ, τὸν τὸ κράτος ἔχοντα τοῦ θανάτου, ἤτοι τῆς ἁμαρτίας, διάβολον κατήργησε. Θάνατος γὰρ ἡ ἁμαρτία κυρίως, κατὰ τό· Ψυχὴ ἁμαρτάνου σα, αὐτὴ ἀποθανεῖται. Καὶ οἱ μὲν ἄρχοντες παρ έστησαν κατὰ τοῦ Χριστοῦ, ἡμεῖς δὲ ὠφεληθέντες τῷ ἐκεῖνον ἀπεκτάσθαι, φαμὲν τό· Διαῤῥήξωμεν τοὺς δεσμοὺς αὐτῶν. Σύμμορφοι γὰρ γεγονότες τῷ θα νάτῳ τοῦ Χριστοῦ, οὐκέτι ἐσμὲν ὑπὸ τοὺς δεσμοὺς τῶν ἐναντίων· ἀλλ' αὐτοὶ μᾶλλον ἐκγελῶνται παρὰ τοῦ κατοικοῦντος ἐν οὐρανοῖς Πατρὸς, καὶ ὑπὸ τοῦ Κυρίου μυκτηρίζονται. Ἀναστὰς γὰρ συμμόρφους ἡμᾶς πεποίηκε καὶ τῆς αὑτοῦ ἀναστάσεως, οὐκέτι καθεζομένους ἐν σκότει καὶ σκιᾷ θανάτου, διὰ τὸ ἀνατεῖλαι ἐφ' ἡμᾶς φῶς τοῦ Θεοῦ. Στίχ. νζʹ. Ἐγένετο δὲ πορευομένων αὐτῶν ἐν τῇ ὁδῷ, εἶπέ τις πρὸς αὐτόν· Ἀκολουθήσω σοι ὅπου ἐὰν ἀπέρχῃ, Κύριε. Στίχ. νηʹ. Καὶ εἶπεν αὐτῷ ὁ Ἰησοῦς· Αἱ ἀλώπεκες φωλεοὺς ἔχουσι, καὶ τὰ πετεινὰ τοῦ οὐρανοῦ ἔχουσι κατασκηνώσεις· ὁ δὲ Υἱὸς τοῦ ἀνθρώ που οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ.","english":"But you will also say that he was handed over by the devil, by whom the pairs of oxen and Job's donkeys were handed over to those who took them captive, then the camels to the horsemen, the sheep to the fire, and his daughters and sons to the spirit from the wilderness. Let it be granted, then, first that the Son was handed over by the Father into the hands of men; then by Judas, into whom after the morsel Satan entered, handing him over in a more ruling manner than Judas. But the Father did not spare his own Son out of his love for mankind and goodness toward us; Judas, however, out of wickedness of choice. And having been put to death, he abolished the one who holds the power of death—that is, of sin—the devil. For sin is death in the proper sense, according to the text: The soul that sins, it shall die. And the rulers stood against Christ, but we, having been benefited by his having been slain, say: Let us break their bonds. For having become conformed to the death of Christ, we are no longer under the bonds of the adversaries; but they themselves are rather laughed to scorn by the Father who dwells in the heavens, and are mocked by the Lord. For having risen, he has made us conformed also to his own resurrection, no longer sitting in darkness and the shadow of death, because the light of God has dawned upon us. Verse 57. And it came to pass, as they were going on the way, someone said to him: I will follow you wherever you go, Lord. Verse 58. And Jesus said to him: The foxes have holes, and the birds of the heaven have nests; but the Son of man has nowhere to lay his head.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Εἰ μὲν οὖν ἕτοιμος εἶ αὐτὸς ὁμοίως ἐμοὶ οὐκ ἔχον τι ποῦ τὴν κεφαλὴν κλῖναι, αἱρήσῃ διὰ τὴν ἐμὴν δι δασκαλίαν τὸ ἀκατάστατον ἐνταῦθα ἐλπίδι τῆς τῶν οὐρανῶν βασιλείας, ἐπ' οὐδενὶ τὴν ἀνάπαυσιν ἐνταῦθα μὴ προσδοκῶν, ἀλλ' ἐν τῷ μέλλοντι. Οἱ γὰρ ἐμοὶ μα θηταὶ, δικαιοσύνην ἀσκοῦντες, ἐν τῷ κόσμῳ τούτῳ θλίψιν ἕξουσι· πονηροὶ δὲ καὶ γόητες, ἀλώπεξι καὶ πετεινοῖς οὐρανοῦ παραβαλλόμενοι, ἐν τῷ βίῳ τούτῳ προκόψουσι πλανῶντες καὶ πλανώμενοι. Ὑψηλότερον δέ· Ὅτε ἐτεθνήκει τῷ νεανίσκῳ ὁ πατὴρ καὶ ἦν νεκρὸς, τότε ἀπὸ τοῦ Ἰησοῦ ἐκλήθη. Νομιστέον δὲ, ὅτι, ὥσπερ ὁ κόσμος Παύλῳ ἐσταύρωται καὶ νεκρὸς ἦν, ἐπεὶ τεθνήκει αὐτῷ τὰ τοῦ κόσμου πράγματα, μηκέτι αὐτὰ σκοποῦντι ὡς βλεπόμενα καὶ πρόσκαιρα· οὕτως ἑκάστῳ δικαίῳ τέθνηκε ὁ διάβολος, ὅστις αὐτῷ ἔζη ἁμαρτάνοντι. Πᾶς γὰρ ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου γεγέννηται· παντὶ δὲ ἁμαρτάνοντι καὶ σκοποῦντι τὰ τῇδε ζῇ ὁ πονηρὸς πατήρ. Παντὶ δὲ, ᾧ τέθνηκε ὁ πονηρὸς, λέγοιτ' ἂν ὑπὸ τοῦ Χριστοῦ τὸ, Ἀκολούθει μοι. Καὶ τάχα τοιοῦ τόν ἐστι","english":"If, then, you yourself are ready like me, having nowhere to lay your head, you will choose, because of my teaching, the unsettled life here in hope of the kingdom of heaven, expecting no rest here in anything, but in what is to come. For my disciples, practicing righteousness, will have tribulation in this world; but evil men and sorcerers, likened to foxes and birds of the heaven, will prosper in this life, deceiving and being deceived. And more profoundly: when the young man's father had died and was dead, then he was called by Jesus. And it must be considered that, just as the world has been crucified to Paul and was dead, since the things of the world had died to him, as he no longer looked at them as things seen and temporary, so to each righteous man the devil has died, who was alive to him when he was sinning. For everyone who commits sin has been begotten of the devil; and for everyone who sins and looks at the things here below, the evil father is alive. And to everyone to whom the evil one has died, it might be said by Christ, Follow me. And perhaps of such a kind is","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"μυστικῶς νοούμενον τὸ δεῖν μισεῖσθαι ὑφ' ἡμῶν τὸν πατέρα, εἰ μέλλοιμεν ἄξιοι ἔσεσθαι τοῦ Ἰησοῦ. Τὸ δὲ, Τοὺς νεκροὺς θάψαι τοὺς ἑαυτῶν νε κροὺς, ἀλληγορεῖται μόνον. Θάπτουσι γάρ πως νεκροὶ τοὺς ἑαυτῶν νεκροὺς ἐν ἑαυτοῖς, τάφοι καὶ μνημεῖα αὐτῶν γενόμενοι. Τέλεον δὲ καταλείπει τὸν νεκρὸν, καὶ οὐδαμῶς ἔτι αὐτοῦ ἅπτεται ὁ πειθόμενος τῷ Ἰη σοῦ· οἶδε γὰρ, ὡς ὁ ἁπτόμενος νεκροῦ μολύνεται. Ἀλλ' ὁ μὲν Λουκᾶς ταῦτα περὶ τῶν εὐδοκιμωτέρων φησίν· ὁ δὲ Μάρκος λέγει, ὅτι παρακαλεσάμενος τοὺς δώδεκα, ἀπέστειλεν ἀνὰ δύο δύο, δοὺς αὐτοῖς ἐξουσίαν πνευμάτων ἀκαθάρτων. Τοῦτο δὲ, ἀνὰ δύο ὑπηρετεῖσθαι τῷ λόγῳ βουλήματι Θεοῦ, ἔοικεν εἶναι ἀρχαῖον ἀπὸ Μωσέως καὶ Ἀαρὼν, ἐν τῷ ἐξελ θεῖν τὸν λαὸν ἐκ τῆς Αἰγύπτου. Ἐξήγαγε γὰρ τὸν Ἰσραὴλ ὁ Θεὸς ἐν χειρὶ Μωσέως καὶ Ἀαρών. Καὶ Ἰησοῦς δὲ ὁ τοῦ Ναυῆ, καὶ Χαλὲβ ὁ τοῦ Ἰεφονῆ, οἱ ἀμφότεροι ὁμονοήσαντες κατέστειλαν τὸν λαὸν παροξυνόμενον ὑπὸ τῶν δέκα. Καὶ Ἐλδὰδ καὶ Μελδὰδ, ἀμφότεροι προεφήτευον ἐν τῇ σκηνῇ ὁμονοήσαντες. Ἀλλὰ καὶ ὕστερον Παῦλον καὶ Βαρνάβαν ἐξαπέστει λεν εἰς τὰ ἔθνη, καὶ παραδείγματε οἱ τοιοῦτοι ἦσαν τῶν συμφωνούντων δύο ἐπὶ τῆς γῆς. Ἐφαρμόσει δὲ τούτοις καὶ τό· Ἀδελφὸς ὑπὸ ἀδελφοῦ βοηθούμενος, ὡς πόλις ὀχυρά· καὶ τό· Ἀγαθοὶ οἱ δύο ὑπὲρ τὸν ἕνα. Τὸ δὲ κατὰ δύο τετάχθαι καὶ τοὺς δώδεκα ἐμ φαίνει ἐν τῷ καταλόγῳ αὐτῶν ὁ Ματθαῖος, κατὰ συζυγίαν αὐτοὺς τάξας. Ὥσπερ δὲ ὁ γεωργὸς ζεῦγος βοῶν κατέχων ἐργάζεται τὴν γῆν, οὕτως ὁ Κύριος δύο δύο ἀποστόλους ζεύξας ἀπέστειλεν αὐτοὺς, μετ' αὐτῶν ἐργαζόμενος τὴν γῆν τῶν ἀκουόντων ἐν ἀληθείᾳ καὶ πιστευόντων.","english":"Mystically understood, it is necessary that the father be hated by us, if we are to be worthy of Jesus. But the saying, \"Let the dead bury their own dead,\" is allegorized only. For in some way the dead bury their own dead within themselves, having become their tombs and monuments. But the one who is persuaded by Jesus leaves the dead one completely and no longer touches him at all; for he knows that the one who touches a dead body is defiled. But Luke says these things about the more distinguished, while Mark says that after summoning the twelve, he sent them out two by two, giving them authority over unclean spirits. But this—that the word be served two by two by the will of God—seems to be ancient, from Moses and Aaron, in the departure of the people from Egypt. For God led Israel out by the hand of Moses and Aaron. And Joshua the son of Nun and Caleb the son of Jephunneh, both of one mind, restrained the people who were provoked by the ten. And Eldad and Medad, both of one mind, were prophesying in the tent. But also later he sent out Paul and Barnabas to the Gentiles, and such men were examples of those two who agree on earth. And to these will apply also the saying: \"A brother helped by a brother is like a fortified city\"; and: \"Two are better than one.\" And that the twelve also were arranged two by two, Matthew makes clear in his list, having arranged them in pairs. And just as a farmer holding a yoke of oxen works the land, so the Lord, having yoked apostles two by two, sent them out, working the land of those who hear in truth and believe along with them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"ΚΕΦ. Ιʹ. Στίχ. ιʹ. Εἰς ἣν δ' ἂν πόλιν εἰσέρχησθε, καὶ μὴ δέχονται ὑμᾶς, ἐξελθόντες εἰς τὰς πλατείας αὐτῆς, εἴπατε· Στίχ. ιαʹ. Καὶ τὸν κονιορτὸν, τὸν κολληθέντα ἡμῖν ἐκ τῆς πόλεως ὑμῶν, ἀπομαξόμεθα ὑμῖν Τῶν γὰρ ἁμαρτημάτων ὑμῶν ὁ κονιορτὸς δικαίως ἂν εἰς ὑμᾶς ἐπανέλθῃ. Ἁπλούστερον δέ· Βούλετα, τὸ, Ἐκτινάξατε τὸν κονιορτὸν, ἢ ὥστε δεῖξαι, ὅτι οὐδὲν ἔλαβον παρ' αὐτῶν, ἢ ὥστε εἰς μαρτύριον αὐ τοῖς γενέσθαι τῆς μακρᾶς ὁδοιπορίας, ἣν ἐστείλατο δι' αὐτούς. Παρατήρει δὲ, ὅτι αἱ μὴ παραδεχόμεναι τοὺς ἀποστόλους καὶ τὴν ὑγιῆ διδασκαλίαν πόλεις, ἔχουσι πλατείας· ἀναλόγως τῇ πλατείᾳ ἡ πύλη, καὶ εὐρύχωρος ἡ ὁδὸς ἡ ἀπάγουσα εἰς τὴν ἀπ ώλειαν, καὶ πολλοί εἰσιν οἱ ἐρχόμενοι δι' αὐτῆς. Στίχ. ληʹ. Ἐγένετο δὲ ἐν τῷ πορεύεσθαι αὐτοὺς, καὶ αὐτὸς εἰσῆλθεν εἰς κώμην τινά. Γυνὴ δέ τις ὀνόματι Μάρθα ὑπεδέξατο αὐτὸν εἰς τὸν οἶκον αὐτῆς. Στίχ. λθʹ. Καὶ τῇδε ἦν ἀδελφὴ καλουμένη Μαρία, ἣ, καὶ παρακαθίσασα παρὰ τοὺς πόδας τοῦ Ἰησοῦ, ἤκουε τὸν λόγον αὐτοῦ. Στίχ. μʹ. Ἡ δὲ Μάρθα περιεσπάσατο περὶ πολ λὴν διακονίαν. Ἐπιστᾶσα δὲ εἶπεν· Κύριε, οὐ μέλει σοι ὅτι ἡ ἀδελφή μου μόνη κατέλιπε διακονεῖν; Εἰπὲ οὖν αὐτῇ, ἵνα μοι συναντιλάβηται. Στίχ. μαʹ. Ἀποκριθεὶς δὲ εἶπεν ὁ Ἰησοῦς· Μάρθα, Μάρθα, μεριμνᾷς καὶ τυρβάζῃ περὶ πολλά· ἑνὸς δέ ἐστι χρεία. Στίχ. μβʹ. Μαρία δὲ τὴν ἀγαθὴν μερίδα ἐξελέ ξατο, ἥτις οὐκ ἀφαιρεθήσεται ἀπ' αὐτῆς. Εἰς μὲν οὖν τὸ, Ἑνός ἐστι χρεία, τὸ Ἀγαπήσεις, χρήσιμον, τὸν πλησίον σου ὡς ἑαυτόν· εἰς δὲ τὸ, Ὀλίγων ἐστὶ χρεία, παραθήσεις τό·","english":"CHAPTER 10. Verse 10. Into whatever city you enter, and they do not receive you, go out into its streets and say: Verse 11. And the dust that clings to us from your city, we wipe off against you. For the dust of your sins would justly return upon you. More simply: he wishes the words \"Shake off the dust\" either to show that they received nothing from them, or that it may become a testimony to them of the long journey he undertook for their sake. Observe also that the cities which do not receive the apostles and the sound teaching have streets—the gate being analogous to the street, and broad the way that leads to destruction, and many are those who enter through it. Verse 38. And it came to pass, as they went, that he himself entered a certain village. And a certain woman named Martha received him into her house. Verse 39. And she had a sister called Mary, who also sat at Jesus' feet and heard his word. Verse 40. But Martha was distracted with much serving. And she came up and said: Lord, do you not care that my sister has left me alone to serve? Tell her, then, that she may help me. Verse 41. But Jesus answered and said: Martha, Martha, you are anxious and troubled about many things; but one thing is needful. Verse 42. But Mary has chosen the good portion, which shall not be taken away from her. For the saying \"One thing is needful,\" the command \"You shall love your neighbor as yourself\" is useful; and for \"Few things are needful,\" you will set beside it—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"Οὐ κλέψεις, οὐ ψευδομαρτυρήσεις, καὶ εἴ τι ἄλλο ὁμοίως εἴρηται. Ἐκλάβῃ δὲ Μάρθαν μὲν εἰς τὴν πρᾶξιν, Μαρίαν δὲ εἰς τὴν θεωρίαν. Ἢ τὴν μὲν εἰς τὴν Ἰουδαίαν, τὴν δὲ εἰς τὴν ἐξ ἐθνῶν Ἐκκλησίαν. Ἢ Μάρθαν μὲν εἰς τοὺς ἐκ περιτομῆς πιστεύσαντας καὶ φυλάττοντας Ἰουδαϊκῶς τὰ τοῦ νόμου, Μαρίαν δὲ τοὺς τούτων ἀπηλλαγμένους, καὶ μόνοις τοῖς Ἰη σοῦ ποσὶ προσκαθεζομένους. Διαφόρως γὰρ ἐπιβάλ λων, εὑρήσεις Μάρθαν μὲν σωματικωτέραν, καὶ περὶ πολλὰ εἱλουμένην, Μαρίαν δὲ τῇ θεωρίᾳ μόνῃ, καὶ τοῖς πνευματικοῖς προσανέχουσαν. ΚΕΦ. ΙΑʹ. Στίχ. βʹ. Πάτερ ἡμῶν, ὁ ἐν τοῖς οὐρανοῖς· ἁγιασθήτω τὸ ὄνομά σου· ἐλθέτω ἡ βασιλεία σου. Οἶμαι δὲ, ὅτι οὐδεὶς λέγοι τῷ Θεῷ τὸ Πάτερ, μὴ πεπληρωμένος τοῦ τῆς υἱοθεσίας πνεύματος· καὶ Υἱὸς δοξάζων Πατέρα λέγοι ἂν Πάτερ· φυλάξας δὲ τὴν ἐντολὴν, τὴν λέγουσαν· Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν, προσεύχεσθε ὑπὲρ τῶν διωκόντων ὑμᾶς, ὅπως γένησθε υἱοὶ τοῦ\n\nΠατρὸς ὑμῶν, τοῦ ἐν τοῖς οὐρανοῖς. Ἐλθέτω ἡ βασιλεία σου. Ἵνα καταργηθῇ μὲν πᾶσα ἀρχὴ καὶ ἐξουσία καὶ δύναμις, ἔτι δὲ καὶ πᾶσα βασιλεία τοῦ κόσμου, καὶ ἡ βασιλεύουσα ἐν τοῖς θνη τοῖς ἡμῶν σώμασιν ἁμαρτία· πάντων δὲ τούτων βασιλεύσῃ ὁ Θεός. Στίχ. γʹ. Τὸν ἄρτον ἡμῶν τὸν ἐπιούσιον δίδου. Ἀναγκαίως δὲ καὶ τὸ καθ' ἡμέραν πρόσκειται. Οἱονεὶ γὰρ ἐπισκευαστή ἐστιν ἡμῶν ἡ ζωὴ ἡ ἀληθινὴ, ἵνα κατὰ Θεὸν ζήσῃ ὁ ἔσω ἄνθρωπος. Στίχ. εʹ, ʹ, ζʹ. Τὸ μὲν οὖν, Τίς ἐξ ὑμῶν, πρὸς τοὺς μαθητὰς λέ γεται· τὸ δὲ, ἕξει φίλον, ἵνα εἴπῃ τὸν Θεὸν φίλον τυγχάνοντα τοῖς ἁγίοις, ὡς Μωϋσῇ καὶ τῷ Ἀβραάμ.","english":"You shall not steal, you shall not bear false witness, and whatever else is said in like manner. But you may take Martha to mean action, and Mary contemplation. Or the one to mean Judea, and the other the Church from the Gentiles. Or Martha to mean those from the circumcision who believed and observed the things of the law in a Jewish manner, and Mary those who have been set free from these things and sit at the feet of Jesus alone. For applying this in different ways, you will find Martha more bodily, and occupied with many things, but Mary devoted to contemplation alone and to spiritual things. CHAPTER 11. Verse 2. Our Father, who is in the heavens, hallowed be your name, your kingdom come. But I think that no one would say to God \"Father\" unless he has been filled with the spirit of adoption; and a son glorifying the Father would say \"Father\"; and having kept the commandment that says, Love your enemies, pray for those who persecute you, so that you may become sons of your Father who is in the heavens. Your kingdom come, so that every rule and authority and power may be abolished, and further also every kingdom of the world, and the sin that reigns in our mortal bodies; and God may reign over all these. Verse 3. Give us our daily bread. And necessarily \"daily\" is added. For our true life is, as it were, subject to repair, so that the inner man may live according to God. Verses 5, 6, 7. Now the words \"Who among you\" are spoken to the disciples; but \"he will have a friend,\" so that he may call God a friend to the saints, as to Moses and to Abraham.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"Τάχα δὲ καὶ μεσονύκτιον ὁ συνεσταλμένος οὗτός ἐστι καιρὸς τοῦ βίου, ὅτε ὀλοθρευτὴς εἰσέρχεται εἰς πᾶσαν οἰκίαν τῆς ἐν κόσμῳ Αἰγύπτου, ἔνθα μὴ κέχρισται ἡ φλιὰ τῷ τοῦ Χριστοῦ αἵματι. Αἰτεῖ δὲ ὁ μαθητὴς τὸν φίλον τρεῖς ἄρτους, βουλόμενος θρέψαι τῇ περὶ Τριά δος θεολογίᾳ τὸν γενόμενον πρὸς αὐτὸν ἀπὸ τῆς ὁδοῦ, καθά φησιν· Ἐκτὸς ἐμοῦ οὐ δύνασθε ποιῆσαι οὐδέν. Ἀλλὰ πῶς ἀποκρίνεται ἔσωθεν ὁ φίλος λέγων· Μή μοι κόπον πάρεχε; Ζητήσεις δὲ, μήποτε οἱ κοπιῶντες καὶ πεφορτισμένοι τοὺς ἑαυτῶν κόπους παρέχωσι τῷ Σωτῆρι. Διὸ τὰς ἀσθενείας ἡμῶν φέρει, καὶ περὶ ἡμῶν ὀδυνᾶται. Ἢ ὥσπερ τῷδε μὴ ὑπνοῖ ὁ Θεὸς, ἄλλῳ δὲ ἁμαρτάνοντι ὀργίζεσθαι λέγε ται· οὕτω καὶ κόπον ἔχειν ἀπὸ τοῦ παρέχοντος αὐτῷ. Σὺ δὲ ὅρα, εἰ ἄρτος μὲν ἡ ἀναγκαία τῆς ψυχῆς ἐν γνώσει τροφὴ, ἧς ἄνευ οὐκ ἔστι σώζεσθαι· οἷον ὁ περὶ τοῦ, πῶς βιωτέον ἀκριβὴς λόγος· ἰχθὺς δὲ ἢ οἷον ὄψον φιλομάθεια· οἷον τὸ εἰδέναι σύστασιν κόσμου, ἐνέργειαν στοιχείων, ἀρχὴν καὶ τέλος καὶ μεσότητα χρόνων, καὶ ὅσα ἑξῆς ἡ σοφία καταλέγει. Οὕτως οὖν ἀντὶ ἄρτου λίθον οὐ δίδωσιν ὁ Θεὸς, ὃν ὁ διά βολος ἐβούλετο ὑπὸ Ἰησοῦ ἐσθίεσθαι· οὔτε ἀντὶ ἰχθύος ὄφιν, ὃν ἐσθίουσιν οἱ ἀνάξιοι τοῦ ἰχθύας ἐσθίειν Αἰθίοπες. Ἐκεῖ γὰρ, φησὶν ὁ Ψαλμῳδὸς, σὺ συνέθλασας τὴν κεφαλὴν τοῦ δράκοντος ἐπὶ τοῦ ὕδατος, ἔδωκας αὐτὸν βρῶμα λαοῖς τοῖς Αἰθίοψιν· οὔτε ἁπλῶς ἀντὶ τροφίμου καὶ ὠφελοῦντος τὰ ἄβρωτα καὶ βλάπτοντα. Στίχ. λδʹ. Ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλ μός. Ὅταν οὖν ὁ ὀφθαλμός σου ἁπλοῦς ᾖ, καὶ ὅλον τὸ σῶμά σου φωτεινόν ἐστιν. Ἐπὰν δὲ πονηρὸς ᾖ, καὶ τὸ σῶμά σου σκοτεινόν.","english":"Perhaps midnight is also this compressed time of life, when the destroyer enters every house of Egypt in the world, where the doorpost has not been anointed with the blood of Christ. And the disciple asks his friend for three loaves, wishing to feed with the theology concerning the Trinity the one who has come to him from the road, as he says: Apart from me you can do nothing. But how does the friend answer from within, saying: Do not give me trouble? You will ask whether those who labor and are burdened give their labors to the Savior. Therefore he bears our weaknesses and is grieved concerning us. Or just as God does not sleep, yet is said to be angry with another who sins, so also he is said to have trouble from the one who gives it to him. But consider whether bread is the necessary nourishment of the soul in knowledge, without which it is not possible to be saved—such as the precise account of how one must live; and fish, or as it were relish, is love of learning—such as to know the constitution of the world, the activity of the elements, the beginning and end and middle of times, and whatever else wisdom enumerates in order. Thus, then, God does not give a stone instead of bread, which the devil wished to be eaten by Jesus; nor a serpent instead of a fish, which the Ethiopians who are unworthy to eat fish eat. For there, says the Psalmist, you crushed the head of the dragon upon the water, you gave him as food to the peoples, to the Ethiopians; nor simply, instead of what is nourishing and beneficial, things inedible and harmful. Verse 34. The lamp of the body is the eye. When therefore your eye is single, your whole body also is light. But when it is evil, your body also is dark.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Στίχ. λεʹ. Σκόπει οὖν, μὴ τὸ φῶς τὸ ἐν σοὶ σκό τος ἐστίν. Στίχ. λ ʹ. Εἰ οὖν τὸ σῶμά σου φωτεινὸν, μὴ ἔχον μέρος σκοτεινὸν, ἔσται φωτεινὸν ὅλον, ὡς ὅταν ὁ λύχνος τῇ ἀστραπῇ φωτίζεται. Τοῦ δὲ ἐφεξῆς ῥητοῦ τοιοῦτον εἶναι τὸν λόγον νομίζω· Εἴπερ διὰ τὸ σῶμά σου φωτεινὸν γεγονέναι, φωτισθέντος ὑπὸ τοῦ λύχνου τοῦ σώματος, μηδέν ἐστιν ἐν σοὶ μέρος ἔτι σκοτεινὸν, μηδαμῶς ἁμαρτά νοντι ἔτι, οὕτως ἔσται φωτεινὸν τὸ ὅλον σῶμα, ὡς παραβάλλεσθαι τὰς αὐγὰς αὐτοῦ λύχνῳ ἐν φωτιζούσῃ ἀστραπῇ κἀν φωτισμῷ τὸ σκότος λύοντι. Ἀστραπῇ μὲν γὰρ ἔοικε λαμπροτάτῃ ὁ ἀπὸ τοῦ νοῦ φωτισμός· λύχνῳ δὲ ἐν ἀστραπῇ τὸ ἐν τῷ σώματι φῶς, πεφυ κότι εἶναι σκότος, ἀγομένῳ, ὅπου ὁ νοῦς βούλεται. Στίχ. ναʹ. Ἀπὸ τοῦ αἵματος Ἄβελ ἕως τοῦ αἵματος Ζαχαρίου. Διὸ τῆς Ἐλισάβετ καὶ τοῦ παιδὸς ἀποτυχόντες οἱ δήμιοι, καὶ τοῦ Ζαχαρίου τὸν θυμὸν ἀφιᾶσιν, ὡς λόγος. Κατ' αὐτὸ τοῦτο γοῦν καὶ διὰ τὴν παρθέ νον Μαρίαν μετὰ τὸ γεννῆσαι τὸν Σωτῆρα ἡμῶν. Ἐλ θοῦσα γὰρ προσκυνῆσαι, ἔστη ἐν τῷ τόπῳ τῶν παρ θένων. Καὶ κωλυόντων τῶν εἰδότων αὐτὴν γεννήσασαν, ὁ Ζαχαρίας ἔλεγε τοῖς κωλύουσιν, ἀξίαν αὐτὴν εἶναι τοῦ τόπου τῶν παρθένων, ἔτι παρθένον οὖσαν. Ὡς οὖν σαφῶς παρανομοῦντα ἀπέκτειναν μεταξὺ τοῦ ναοῦ καὶ τοῦ θυσιαστηρίου, λειτουργοῦντα καὶ θύοντα τῷ Θεῷ, καὶ ἀναμιγνύουσι τὸ αἷμα τῷ αἵματι. ΚΕΦ. ΙΒʹ. Στίχ. ʹ. Οὐχὶ πέντε στρουθία πωλεῖται ἀσσαρίων δυοῖν καὶ ἓν ἐξ αὐτῶν οὐκ ἔστιν ἐπιλελησμένον ἐνώπιον τοῦ Θεοῦ; Στίχ. ζʹ. Ἀλλὰ καὶ αἱ τρίχες τῆς κεφαλῆς ὑμῶν πᾶσαι ἠρίθμηνται. Μὴ οὖν φοβεῖσθε. Πολλῶν στρουθίων διαφέρετε.","english":"Verse 35. Consider then, lest the light that is in you be darkness. Verse 30. If then your body is luminous, having no dark part, it will be wholly luminous, as when the lamp is illuminated by the lightning. And I think the meaning of the following passage is this: If, because your body has become luminous, having been enlightened by the lamp of the body, there is no dark part remaining in you, since you no longer sin at all, thus the whole body will be luminous, so that its rays are compared to a lamp in illuminating lightning and in an illumination that dissolves the darkness. For the illumination that comes from the mind resembles the brightest lightning; but the light in the body, which is naturally darkness, resembles a lamp in lightning, being led wherever the mind wishes. Verse 51. From the blood of Abel to the blood of Zechariah. Therefore, having failed to find Elizabeth and the child, the executioners release their fury upon Zechariah, as the account goes. Accordingly, for this very reason, and because of the virgin Mary, after she had given birth to our Savior. For when she came to worship, she stood in the place of the virgins. And when those who knew that she had given birth were preventing her, Zechariah said to those who were preventing her, that she was worthy of the place of the virgins, being still a virgin. Since therefore they clearly acted unlawfully, they killed him between the temple and the altar, while he was serving and sacrificing to God, and they mingled blood with blood. Chapter 12. Verse 6. Are not five sparrows sold for two assaria, and not one of them is forgotten before God? Verse 7. But even all the hairs of your head have been numbered. Do not fear, therefore. You are of more value than many sparrows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Τήρει δὲ, ὅτι οὐ πτῶσιν στρουθίου ἐπὶ τῆς γῆς εἶπεν, ὡς ὁ Ματθαῖος. Πέντε δὲ στρουθία νῦν τὰς αἰσθήσεις τοῦ δικαίου αἰνίττεται· αἳ τῶν μετεώρων καὶ ὑπὲρ ἄνθρωπον αἰσθάνονται, ὁρῶσαι τὰ θεῖα, ἀκούουσαι φωνῆς Θεοῦ, γευόμεναι ζῶντος\n\nἄρτου, ὀσφραινόμεναι Χριστοῦ μύρων εὐωδίας, ἐλαίου ἀγαλ λιάσεως, ἁπτόμεναι λόγου ζῶντος· αἵτινες, ἐξευτελιζόμεναι ὑπὸ τῶν τὰ πνεύματος μωρίαν καὶ εὔω κρινόντων, οὔκ εἰσιν ἐπιλελησμέναι ἐνώπιον τοῦ Θεοῦ. Τὸ μέντοι ἐμφαῖνον ῥητὸν, μηδὲ τὸ ἐλάχιστον στρουθίον ἐπιλελησμένον εἶναι ἐνώπιον τοῦ Θεοῦ, συνεξέτασον τοῖς ἐμφαίνουσι ῥητοῖς, ἐπιλανθάνεσθαί τινων τὸν Θεὸν δι' ἁμαρτίαν αὐτῶν. Ῥητῶς μὲν οὖν τὸ λεπτομερὲς τῆς Προνοίας, καὶ ἡ μέχρι τῶν λεπτῶν γνῶσις, ἐν τούτοις δηλοῦται· νοητῶς δὲ πίπτει ἐπὶ τῆς γῆς, οἷα στρουθία, τὸ φρόνιμον. Ἐπὰν δὲ ἄνω φέρεσθε, τὰ κάτω ζητεῖ τοῖς τῆς σαρκὸς ἐνεχομένοις κακοῖς, παραδοθὲν εἰς πάθος ἀτιμίας, καὶ τὸ ἐλεύθερον μετὰ τοῦ τιμίου ἀπολελωκός. Τοιοῦτος δὲ ὁ ὑπὸ τοῦ λόγου μετεωρισθεὶς, καὶ τὰ γήϊνα φρονή σας. Κατὰ δὲ τὸ ῥητὸν πάλιν, τό· Οὐ πεσεῖται ἐπὶ τὴν γῆν ἄνευ τοῦ Πατρὸς ὑμῶν, οὐ τὴν βούλησιν δείκνυσιν, ἀλλὰ τὴν πρόγνωσιν. Τῶν γὰρ γινομένων, ἃ μὲν κατὰ βούλησιν γίνεται, ἃ δὲ κατ' εὐδοκίαν, ἃ δὲ κατὰ συγχώρησιν. ΚΕΦ. ΙΓʹ. Στίχ. κʹ. Πάλιν οὖν εἶπε· Τίνι ὁμοιώσω τὴν βα σιλείαν τοῦ Θεοῦ; Στίχ. καʹ. Ὁμοία ἐστὶ ζύμῃ, ἣν λαβοῦσα γυνὴ ἔκρυψεν εἰς ἀλεύρου σάτα τρία, ἕως οὗ ἐζυμώθη ὅλον. Ἑτέρως ἐστὶ λαβεῖν, τὴν μὲν γυναῖκα εἰς τὴν Ἐκκλησίαν, τὴν δὲ ζύμην εἰς τὸ Πνεῦμα τὸ ἅγιον. Σάτα δὲ τρία, σῶμα, πνεῦμα, ψυχήν.","english":"Observe that he did not say \"the fall of a sparrow on the earth,\" as Matthew did. But the five sparrows now hint at the senses of the righteous, which perceive things on high and beyond man, seeing divine things, hearing the voice of God, tasting the living bread, smelling the sweet fragrance of Christ's myrrh, the oil of gladness, touching the living Word; and these, though despised by those who judge the things of the Spirit to be foolishness and folly, are not forgotten before God. However, the statement that even the least sparrow is not forgotten before God—compare it with the statements that God forgets some because of their sins. Literally, then, the minute detail of Providence and the knowledge extending even to the smallest things are shown in these words; but spiritually, the prudent falls on the earth like sparrows. And when you are carried upward, it seeks the things below, being entangled in the evils of the flesh, handed over to a passion of dishonor, and having lost its freedom together with its honor. Such is the one raised aloft by the Word, and yet minding earthly things. And according to the literal sense again, the phrase \"It shall not fall to the earth without your Father\" shows not his will but his foreknowledge. For of things that come to be, some come to be according to will, some according to good pleasure, and some according to permission. Chapter 13, verse 20. Again, then, he said: To what shall I compare the kingdom of God? Verse 21. It is like leaven, which a woman took and hid in three measures of meal, until the whole was leavened. It is possible to take the woman otherwise as the Church, and the leaven as the Holy Spirit. And the three measures are body, spirit, and soul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Ἁγιάζεται δὲ ταῦτα τῇ ζύμῃ τοῦ ἁγίου Πνεύματος, ὥστε γενέσθαι πρὸς τὸ ἅγιον Πνεῦμα ἓν φύραμα. Ἔτι ζύμην τὴν ἀπὸ τοῦ σπόρου τελεσιουργηθεῖσαν δύναμιν ὁ Σωτὴρ ὀνομάζει τὸ Πνεῦμα τὸ ἅγιον, τοῦτον αἰνιξάμενος τὸν τρόπον. Ὁ γοῦν τῆς οὐρανίου βασιλείας λόγος, μετὰ τὴν πρώτην ἐν ἀνθρώποις σπορὰν αὐξηθεὶς, καρπὸν ἀποδοὺς ἐντελῆ, τοῦ ἁγίου Πνεύματος τὴν ἐπιχορη γίαν τοῖς διὰ τῶν πρώτων ὠφελουμένοις παρέχει, ζύμης δίκην φύραμα ζυμούσης. Γυνὴ δὲ ταύτην, ἡ σοφία τοῦ Θεοῦ, εἰς ἀλεύρου σάτα τρία ἐγκρύπτει. Τοῖς γοῦν πορισαμένοις ἐκ πολλῆς ἐπιμελείας καὶ τῆς τοῦ σπόρου γεωργίας ἀλεύρου σάτα τρία, δόγματα, θείαν γνῶσιν τὴν περὶ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, ἡ τοῦ Θεοῦ σοφία τὸ ἅγιον Πνεῦμα χορηγεῖ. Ἡ δ' αὐτὴ, καθ' ἑτέραν διάνοιαν, πάντα τὸν ἐκ Θεοῦ ἄνθρωπον ἐκ σώματος καὶ ψυχῆς καὶ πνεύματος συνεστῶτα, τῇ ἐπιχορηγίᾳ τῆς θείας ἐμπνεύσεως, ζύμην ἐγκρύπτουσα, τὴν ἐξ αὐτῆς ὠφέλειαν, εἰς ἀλεύρου σάτα τρία τὰ νενοημένα, ἕως οὗ ζυμωθῇ ὅλον. Οὗτος γοῦν, τῇ μετοχῇ τῆς οὐρανίου ζύμης ποιωθεὶς καὶ ζυμωθεὶς, οὐράνιος καὶ πνευματικὸς χρηματίσεται ἄνθρωπος, καὶ νέον φύραμα, ὡς ὂν μιᾶς κράσεως γενομένης τῶν τριῶν ἀλεύρων ἀποδε δομένων, καὶ τῆς ἐν αὐτοῖς ἐμπνεύσεως τοῦ ἁγίου Πνεύματος. Καὶ δὴ νέος ἄρτος καὶ πνευματικὸς γε νόμενοι κατὰ τὸν Ἀπόστολον, ὅς φησιν· Εἷς ἄρτος καὶ ἓν σῶμά ἐσμεν οἱ πολλοὶ, εἰκόνα καὶ ὁμοίωσιν ἀναληψόμεθα τοῦ ζωοποιοῦ τῶν ὄλων ἄρτου, ὃς ἐκ τοῦ οὐρανοῦ καταβέβηκεν, ἑαυτῷ παραπλησίους καὶ ἡμᾶς ἀπεργασάμενος. Εὖ δὲ γυναικὶ ἀφομοιώσω τὴν σοφίαν τοῦ Θεοῦ ἐν τούτοις·","english":"These things are sanctified by the leaven of the Holy Spirit, so as to become one lump in relation to the Holy Spirit. Further, the Savior calls the leaven the power brought to perfection from the seed, namely the Holy Spirit, hinting at this in the following way. At any rate, the word of the heavenly kingdom, having grown after the first sowing among men and having yielded complete fruit, provides the supply of the Holy Spirit to those who are benefited through the first things, like leaven leavening a lump. And a woman, the wisdom of God, hides this in three measures of flour. So then, to those who have procured from much care and from the cultivation of the seed three measures of flour—doctrines, divine knowledge concerning the Father and the Son and the Holy Spirit—the wisdom of God supplies the Holy Spirit. And the same wisdom, according to another meaning, hiding leaven in every man who is from God, composed of body and soul and spirit, by the supply of divine inspiration, [hides] the benefit that comes from it, into three measures of flour—the things understood—until the whole is leavened. This man, then, having been made quality by participation in the heavenly leaven and having been leavened, will be called a heavenly and spiritual man, and a new lump, since a single mixture of the three flours has come about, and of the inspiration of the Holy Spirit in them. And indeed, becoming new and spiritual bread according to the Apostle, who says, \"We, the many, are one bread and one body,\" we shall receive the image and likeness of the life-giving bread of all things, which has come down from heaven, having made us like itself. And well in these things would I liken the wisdom of God to a woman.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Χριστὸς δέ ἐστιν ἡ τοῦ Θεοῦ δύναμις, καὶ Θεοῦ σοφία, καταλλήλως τῷ τῆς ζύμης ὑποδείγματι. Ὥσπερ γὰρ ἐπὶ τῆς παραβολῆς τοῦ σπόρου, γεωργοῦ πρόσωπον καὶ σπορέως εἰσῆγεν, οὐκ ἂν εὐλόγως ἐν ἐκείνοις μνημονευθείσης γυναικὸς, οὔτε κἀνταῦθα ἐπὶ ζύμης φερομένης εἰς ἀλεύρου σάτα τρία, οἰκειοῦται ἡ παραβολὴ, γυναικὶ ἀρτοποιουμένῃ τὸν ἐξ ἐκείνης ὠνομασμένον σπορέα ἀπεικάσαι. Στίχ. κθʹ. Καὶ ἥξουσιν ἀπὸ ἀνατολῶν καὶ δυ σμῶν καὶ βοῤῥᾶ καὶ νότου, καὶ ἀνακλιθήσονται ἐν τῇ βασιλείᾳ τοῦ Θεοῦ. Παρὰ δὲ τῷ Ματθαίῳ καὶ παραβολὴ πλέκεται, δι' ἧς καλοῦνται ὡς εἰς ἀμπελῶνα εἰς τὰς ἐντολὰς ἐργάται διάφοροι ἐν διαφόροις ἡλικίαις, ὡς ἐν πρωΐᾳ, καὶ περὶ τρίτην, καὶ ἕκτην καὶ ἐνάτην καὶ ἑνδεκάτην ὥραν. Τάχα μὲν οὖν ἅπας ὁ τῶν ἀνθρώπων βίος ἐστὶν ἡ κατὰ τὴν παραβολὴν ἡμέρα. Καὶ οἱ μὲν ἐκ παίδων καὶ πρώτης ἡλικίας κληθέντες οἱ ἅμα τῇ ἕῳ μισθω θέντες εἰσὶ παρὰ τοῦ δεσπότου· οἱ δὲ μετὰ τὸ μειράκιον οἱ ἀπὸ τῆς τρίτης ὥρας· οἱ δὲ μετὰ τὸν ἐν νεό τητι καύσωνα καὶ τὸ βάρος ἐπὶ τὴν θεοσέβειαν ἀγόμενοι πρεσβύται οἱ περὶ τὴν ἐνάτην· οἱ δὲ πρὸς αὐτῇ τῇ ἐξόδῳ γέροντες ἤδη δηλοῦνται διὰ","english":"But Christ is the power of God and the wisdom of God, in a manner corresponding to the figure of the leaven. For just as in the parable of the seed he introduced the person of a farmer and a sower, since a woman would not reasonably have been mentioned in those things, so neither here, where leaven is brought into three measures of flour, does the parable appropriate itself to comparing a woman baking bread to the sower named from her. Verse 29. And they will come from east and west and north and south, and will recline in the kingdom of God. But in Matthew a parable is also woven in, through which different workers are called, as it were into a vineyard, to the commandments at different ages, as at morning, and about the third, and sixth, and ninth, and eleventh hour. Perhaps, then, the whole life of men is the day according to the parable. And those called from childhood and the first age are those hired at dawn by the master; those after youth are those from the third hour; those led to piety after the heat and burden of youth are the elders around the ninth; and those at the very departure, already old men, are indicated through","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"τῆς ἑνδεκάτης. Καὶ ἐπεὶ προαίρεσις, οὐ χρόνος, ἐξετάζεται, ὃν ἐν πίστει πεποίηκέ τις· διὰ τοῦτο τοῖς ἐξ οὗ κέκληνται τὰ ἐπιβάλλοντα πεποιηκόσι δίδοται ὁ ἴσος τῆς σωτη ρίας μισθός· τὸ συλαθὲν κατ' ἀρχὰς ὑπὸ τοῦ πο νηροῦ δι' ἀπάτης κατὰ τὴν τῆς ἐντολῆς παράβασιν πνὶξ τῆς θείας καὶ βασιλικωτάτης εἰκόνος δηνάριον, δι' οὗ δοκεῖ μοι τὸ γνώρισμα τῆς βασιλείας αὐτῆς ὑποφαίνειν, ὅτι βασιλέως ἐντετυπωμένην εἰ κόνα τοῦ δηναρίου τὸ χάραγμα σημαίνει. Ἐπειδὴ τοίνυν πάντας τοὺς ἐπὶ τὸν ἀμπελῶνα, καὶ τὸ τῆς θεοσεβείας πολίτευμα παρελθόντας, μιᾶς τε καὶ τῆς αὐτῆς ἐργασίας ἁψαμένους, τῆς αὐτῆς βασιλείας μετασχεῖν ἦν δίκαιον· τούτου χάριν εἰκότως τοῖς πᾶσι τῆς Βασιλείας τὸ σύμβολον τὸ δηνάριον ἀποδίδοται· ὧν οἱ μὲν ἐν νεότητι ἐκλήθησαν, οἱ δὲ ἀμφὶ τὴν τοῦ νεα νίου ἡλικίαν, οἱ δὲ περὶ τὸν μέσον τοῦ ἀνθρώπου ζωῆς χρόνον, οἱ δὲ τὸν ἄνδρα τέλειον ἤδη καὶ ὑπερβεβηκότα ἀνειληφότες· οἱ δὲ κατὰ τὸν πρεσβύτην αὐτὸν γηραλέοι λοιπὸν, καὶ περὶ δυσμὰς ἔχοντες τοῦ βίου. Εἴποι δ' ἄν τις καὶ ἑτέρως ἐξηγούμενος ἐφαρμόττειν τὰ τῆς παραβολῆς δηλούμενα, τοῖς ἀνέκαθεν ἐκ πρώτης τοῦ βίου συστάσεως μέχρι συντελείας τοῦ αἰῶνος καταξιουμένοις τῆς ἐνθέου κλήσεως. Ὥστε ἅμα πρωὶ κεκλῆσθαι λέγειν ἐπὶ τὴν τῆς θεο σεβείας ἐργασίαν τοὺς κατὰ τὴν ἀρχὴν τοῦ βίου πρώτους διασωθέντας· δευτέρους δὲ τοὺς ἀμφὶ τὸν Ἐνὼχ καὶ Νῶε· τοὺς περὶ τὴν τρίτην τοὺς ἀμφὶ τὸν Ἀβραάμ· τοὺς δὲ περὶ τὴν ἕκτην τοὺς ἐν τοῖς χρό νοις τῶν προφητῶν· τοὺς δὲ περὶ τὴν ἑνδεκάτην τοὺς μετὰ τὴν σωτήριον θεοφάνειαν.","english":"of the eleventh hour. And since it is the disposition, not the time, that is examined, which someone has shown in faith, for this reason those who have done what was required of them from the time they were called receive the equal reward of salvation; the denarius—the divine and most royal image—which was plundered in the beginning by the evil one through deceit, in the transgression of the commandment, by which he seems to me to hint at the mark of his kingdom, because the stamp of the denarius signifies the image of a king impressed upon it. Since, therefore, it was just that all who came to the vineyard and entered the citizenship of piety and took up one and the same work should share in the same kingdom, for this reason the denarius, the symbol of the kingdom, is fittingly given to all; of whom some were called in youth, others around the age of the young man, others around the middle time of human life, others having already taken up the perfect man and passed beyond it, and others in old age, already aged and near the setting of life. One might also say, interpreting in another way, that the things indicated by the parable apply to those deemed worthy of the divine calling from the beginning, from the first constitution of life until the consummation of the age. So that one may say that those first saved at the beginning of life were called at dawn to the work of piety; the second, those around Enoch and Noah; those around the third hour, those around Abraham; those around the sixth, those in the times of the prophets; and those around the eleventh, those after the saving manifestation of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Οὓς δὴ πάντας καταξιωθήσεσθαι ἑνὸς καὶ τοῦ αὐτοῦ μισθοῦ κατὰ τὸ δηνάριον δεδηλωμένους, ὥσπερ εἰς τὴν τοῦ Θεοῦ βασιλείαν ἀναφέρεται. Τὰ πάντα ταῦτα διαστήματα ἰσάριθμα ταῖς αἰσθήσεσι. Καὶ ἁφὴ μὲν ἔστιν ἡ πρώτη κλῆσις· ὅθεν εἴρηται περὶ τοῦ φυτοῦ, Οὐ μὴ ἅψησθε αὐτοῦ· ὄσφρησις δὲ κατὰ τὴν δευτέραν· ὅθεν ἐπὶ τοῦ Νῶε ὠσφράνθη Κύριος ὀσμὴν εὐωδίας· γεῦσις δὲ κατὰ τὸν Ἀβραάμ· διὸ καὶ τοῖς ἀγγέλοις ἐγκρυφίας παρατίθησι καὶ μόσχον· ἀκοὴ δὲ ἐπὶ Μωϋσέως, ὅτε ἀκουστὴ γέγονεν ἐκ τοῦ οὐρανοῦ ἡ φωνὴ τοῦ Θεοῦ· ὅρασις δὲ ἡ πασῶν τῶν αἰσθήσεων τιμιωτέρα, κατὰ τὴν τοῦ Χριστοῦ ἐπιδημίαν· ὅτε ἑωράκασι τὸν Χριστὸν τοῖς μακαρίοις ὀφθαλμοῖς. Ὀψία δὲ ἡ συντέλεια τοῦ αἰῶνος, ὅτε οἱ ἐργάται οἱ ἔσχατοι πρῶτοι τὸν μισθὸν λαμβάνουσιν. Οἱ γὰρ πρότερον μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν. Πρῶτοι γὰρ τὸν μισθὸν ἀπολήψεσθαι προσδοκῶμεν οἱ Χριστοῦ γνώριμοι. ΚΕΦ. ΙΔʹ. Στίχ. ιβʹ· Ἔλεγε καὶ τῷ κεκληκότι αὐτόν· Ὅταν ποιῇς ἄριστον ἢ δεῖπνον, μὴ φώνει τοὺς φί λους σου, μηδὲ τοὺς ἀδελφούς σου, μηδὲ τοὺς συγγενεῖς σου, μηδὲ γείτονας πλουσίους· μή ποτε καὶ αὐτοὶ ἀντικαλέσωσι, καὶ γένηταί σοι ἀνταπόδομα. Στίχ. ιγʹ. Ἀλλ' ὅταν ποιῇς δοχὴν, κάλει πτωχοὺς, ἀναπήρους, χωλοὺς, τυφλούς. Στίχ. ιδʹ. Καὶ μακάριος ἔσῃ, ὅταν οὐκ ἔχωσιν ἀνταποδοῦναί σοι. Ἀνταποδοθήσεται γάρ σοι ἐν τῇ ἀναστάσει τῶν δικαίων. Ἀλλ' οὔτε μὲν κατὰ τὸ ῥητὸν κελευόμεθα μὴ φί λους καλεῖν καὶ γείτονας, ἀλλὰ πτωχοὺς καὶ ἀναπήρους, χωλοὺς καὶ τυφλούς. Μυστικῶς δὲ τάχα φίλοι μὲν εἶεν ἂν οἱ χαίροντες καθ' ἡμᾶς τοῖς τῆς ἀλη θείας δόγμασιν·","english":"All these, it is made clear, will be deemed worthy of one and the same reward according to the denarius, just as it is referred to the kingdom of God. All these intervals are equal in number to the senses. And touch is the first calling; whence it is said concerning the plant, You shall not touch it; and smell according to the second; whence concerning Noah, the Lord smelled a sweet savour; and taste according to Abraham; therefore he also sets before the angels cakes baked in ashes and a calf; and hearing in the case of Moses, when the voice of God became audible from heaven; and sight, the most honored of all the senses, at the coming of Christ, when they saw Christ with blessed eyes. And evening is the consummation of the age, when the last workers receive their reward first. For those previously attested through faith did not obtain the promise. For we who are the acquaintances of Christ expect to receive the reward first. CHAPTER 14. Verse 12: He also said to the one who had invited him: When you make a breakfast or a dinner, do not call your friends, nor your brothers, nor your relatives, nor rich neighbors; lest they also invite you in return, and it become a repayment to you. Verse 13: But when you make a banquet, call the poor, the maimed, the lame, the blind. Verse 14: And you will be blessed, when they do not have the means to repay you. For it will be repaid to you in the resurrection of the righteous. But neither, according to the literal sense, are we commanded not to call friends and neighbors, but the poor and the maimed, the lame and the blind. But mystically, perhaps friends would be those who rejoice with us in the doctrines of the truth;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"ἀδελφοὶ δὲ οἱ ἔχοντες ἀδελφὰ δόγμα τα· συγγενεῖς οἱ πλησιάζειν ἡμῖν κατὰ ταῦτα θέ λοντες· γείτονες οἱ μὴ πάντα μακρὰν τῶν ἡμετέρων δογμάτων ἐσκηνωμένοι. Κατὰ κοινοῦ δὲ τὸ πλου σίους ἀκουστέον. Οἱ μὲν οὖν ἀκροάσεις καταγέλλον τες πλουσίους καὶ πτωχοὺς καλοῦσιν· ὁ δὲ πρὸς δόξαν ἀληθῆ διακονῶν τῷ λόγῳ κενοδοξίας ἀπήλλα κται. Καλεῖ δὲ πτωχοὺς, τουτέστιν ἀπείρους λόγων, ἵνα πλουτίσῃ· ἀναπήρους, τουτέστι βεβλαμμένους τὸ φρόνημα, ἵνα ὑγιάσῃ· χωλοὺς τοὺς σκάζοντας τῷ λόγῳ, ἵνα ὀρθὰς τροχιὰς ποιῶσι· τυφλοὺς τοὺς τὸ θεωρητικὸν μὴ ἔχοντας, ἵνα βλέπωσι τὸ φῶς τὸ ἀληθινόν. Τὸ δὲ, Οὐκ ἔχουσιν ἀνταποδοῦναί σοι, ἴσον ἐστὶ τῷ· Οὐκ ἴσασι πρὸς ἐρώτησιν ἢ ἀπόκρισιν διεξάγειν λόγον, καὶ διαλεκτικῶς. Στίχ. ιηʹ. Καὶ ἤρξαντο ἀπὸ μιᾶς παραιτεῖσθαι πάντες· τουτέστιν, ὡς ἐξ ἑνὸς συνθήματος. Ὁ πρῶτος εἶπεν\n\nαὐτῷ· Ἀγρὸν ἠγόρασα, καὶ ἔχω ἀνάγκην ἐξελθεῖν, καὶ ἰδεῖν αὐτόν. Ἐρωτῶ σε, ἔχε με παρῃτημένον. Στίχ. ιθʹ. Καὶ ἕτερος εἶπε· Ζεύγη βοῶν ἠγόρασα πέντε, καὶ πορεύομαι δοκιμάσαι αὐτά. Ἐρωτῶ σε, ἔχε με παρῃτημένον. Στίχ. κʹ. Καὶ ἕτερος εἶπε Γυναῖκα ἔγημα, καὶ διὰ τοῦτο οὐ δύναμαι ἐλθεῖν. Ἁπλῶς δὲ τρισὶ τρόποις ἀποπίπτουσί τινες τῆς κλήσεως· φαντασίᾳ δογμάτων κρειττόνων, διώξει αἰσθητῶν, καὶ φιληδονίᾳ. Οἱ μὲν γὰρ ἀγρὸν ἀγοράσαντές εἰσιν οἳ καὶ παραιτοῦνται τὸ δεῖπνον, οἱ παραλαβόντες δόγματα ἕτερα τῆς θεότητος, πολλὴν ἔχοντα τὴν πιθανότητα, καὶ τὴν ποικιλίαν τοῦ λόγου· οἳ καὶ καταφρονοῦσι τοῦ ἀγροῦ, τοῦ ἔχοντος ἐν ἑαυτῷ ἀγρὸν καὶ δυνάμεις.","english":"Brothers are those who hold kindred doctrines; kinsmen are those who wish to be near us in these matters; neighbors are those who have not pitched their tent entirely far from our doctrines. And in common, \"rich\" must be understood. Now those who mock hearers call them rich and poor; but he who ministers to true glory through the word is free from vainglory. He calls the poor—that is, those inexperienced in words—so that he may make them rich; the maimed—that is, those whose understanding is impaired—so that he may heal them; the lame—those who limp in the word—so that they may make straight paths; the blind—those who do not have the contemplative faculty—so that they may see the true light. And the phrase, \"They have nothing with which to repay you,\" is equivalent to: They do not know how to conduct an argument in question and answer, and dialectically. Verse 18. And they all began with one accord to make excuses—that is, as if by a single signal. The first said to him: I have bought a field, and I have need to go out and see it. I ask you, have me excused. Verse 19. And another said: I have bought five yoke of oxen, and I am going to test them. I ask you, have me excused. Verse 20. And another said: I have married a wife, and for this reason I cannot come. And simply in three ways some fall away from the calling: by the imagination of better doctrines, by the pursuit of sensible things, and by love of pleasure. For those who have bought a field are those who also decline the supper—those who have received other doctrines about the Godhead, possessing great persuasiveness and variety of speech; who also despise the field, which has within itself a field and powers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"Ὁ οὖν μὴ ἰδὼν μηδὲ δοκιμάσας ὃν ἐκτήσατο λόγον διὰ τὸ προειλῆφθαι, ἐξ ἀνάγκης καὶ οὐχ ἑκουσίως ἐξέρχεται ἐκ τοῦ δεί πνου, καὶ τοῦ κεκληκότος, τάχα δὲ καὶ ἑαυτοῦ. Τὸ δὲ Ἐρωτῶ σέ φησιν, ὡς λόγῳ μόνῳ αἰδούμενος τὸν κεκληκότα. Ὁ δὲ ζεύγη βοῶν ἀγοράσας πέντε, οὗτός ἐστιν ὁ τῆς νοητῆς καταφρονῶν φύσεως, περὶ δὲ τὰ αἰσθητὰ φιλοχωρῶν· οὐδ' οὗτος ἐδοκίμασεν ἐξ ἀρχῆς ἃ ἐώνηνται. Εἰ ὁ δύο ἀριθμὸς ἐπὶ ὕλας τάσσεται, οὗτος τὰ ὑλικὰ ἐτίμησε· διὸ καὶ οὗτος τὸ νοητὸν δεῖπνον παρῄτηται. Ὁ δὲ ἕτερός ἐστιν ὁ εἰπών· Γυναῖκα ἔγημα, ὁ δοκῶν εὑρηκέναι σοφίαν, καὶ ταύτης κοινωνήσει παραιτούμενος τὴν ἀληθῆ· ἢ ὁ τῇ σαρκὶ ἑνούμενος, φιλήδονος μᾶλλον ἢ φιλόθεος. Τὸ μὲν οὖν ὁλοσχερὲς τῆς παραβολῆς οὕτως· ἔκλαβε δὲ καὶ ἄλλως τὰ κατὰ τὸν τόπον, ὅσον ἄνθρωποί ἐσμεν, καὶ τὸν πλοῦτον τῆς τοῦ Θεοῦ χρηστότητος οὐ συμφέρει γινώσκειν ἡμῖν. Ἀναγκαίως ὁ Θεὸς ἀνθρώπῳ ὁμοιοῦται, ἵν' ὡς ἀνθρώποις λαλήσῃ, μὴ χωροῦσιν οἰκονομηθῆναι ὑπὸ τοῦ Θεοῦ πάντα, μένοντος τοῦ Θεοῦ. Καὶ τότε παύ σεται ὁμοιούμενος ἀνθρώπῳ, ὅταν, παυσάμενοι ἔρι δος, ζήλου καὶ τῶν λοιπῶν κακῶν, καὶ τοῦ κατ' ἄνθρωπον περιπατεῖν, ἀξιωθῶμεν ἀκοῦσαι ἀπὸ τοῦ Θεοῦ· Ἐγὼ εἶπα· Θεοί ἐστε καὶ υἱοὶ Ὑψίστουπάντες. Πέπαυται δὲ καὶ ἄλλα πολλὰ καλούμενος, ὧν ἁμαρτωλὸς χρῄζει ἄνθρωπος, πάνθηρ καὶ λέων, καὶ ἄρκτος, ὡς ἐν τοῖς προφήταις γέγραπται. Οὕτως ἀκούω καὶ τοῦ· Ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον. Τῷ γὰρ οὐκ ὄντι ἀξίῳ καταναλίσκεσθαι φῶς ἐστι κατὰ τὸν Ἰωάννην λέγοντα· Ὁ Θεὸς ἡμῶν φῶς ἐστι. Καὶ αὖθις· Οὔπω, φησὶν, ἐφανερώθη τί ἐσόμεθα·","english":"He, therefore, who has not seen nor tested the word he acquired because of preconception, necessarily and not willingly goes out from the dinner and from the one who invited him, and perhaps even from himself. But \"I ask you,\" he says, as if ashamed before the one who invited him by word alone. And the one who bought five yoke of oxen is the one who despises the intelligible nature and lingers fondly over perceptible things; nor did he test from the beginning the things he bought. If the number two is assigned to matters, this man honored material things; therefore he too has declined the intelligible dinner. And the other is the one who said, \"I have married a wife,\" the one who thinks he has found wisdom and, refusing to share in the true wisdom, is either the one united to the flesh, more a lover of pleasure than a lover of God. The general sense of the parable is thus; but understand also in another way the matters in this passage, as far as we are human, and that it is not beneficial for us to know the wealth of God's goodness. Necessarily God is likened to a human being, so that he may speak as to humans, who are unable to be administered by God in all things, while God remains God. And then he will cease being likened to a human being, when, having ceased from strife, jealousy, and the rest of evils, and from walking according to the human, we are deemed worthy to hear from God: \"I said, you are gods and all sons of the Most High.\" And he has ceased also being called many other things, of which sinful man has need, a panther and a lion and a bear, as is written in the prophets. Thus I understand also the saying: \"Our God is a consuming fire.\" For to the one not worthy to be consumed, he is light, according to John who says: \"Our God is light.\" And again: \"It has not yet,\" he says, \"been revealed what we shall be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"οἴδαμεν δὲ, ὅτι, ἐὰν φανερωθῇ, ὅμοιοι αὐτῷ ἐσό μεθα, ὅτι ὀψόμεθα αὐτὸν καθώς ἐστιν. Εἰ γὰρ καὶ ἀξιωθῶμεν βλέψαι νῦν τὸν Θεὸν τῷ νῷ καὶ τῇ καρδίᾳ, οὐ βλέπομεν αὐτὸν καθώς ἐστιν, ἀλλὰ κα θὼς διὰ τὴν ἡμετέραν οἰκονομίαν ἡμῶν γίνεται· ἐν δὲ τῇ ἀποκαταστάσει πάντων, ὧν ἐλάλησε διὰ στό ματος τῶν ἁγίων αὐτοῦ, ὀψόμεθα οὐχ ὡς νῦν ὃ οὐκ ἔστιν, ἀλλ' ὡς πρέπει τότε, ὅ ἐστι. Παρ' ἡμῖν μὲν οὖν τοῖς ἀνθρώποις ἀνθρώπῳ ὡμοιώθη· παρὰ δὲ τοῖς ἑαυτοὺς ἀποθεώσασι Θεῷ· Ὁ Θεὸς γάρ ἐστι, φησὶν, ἐν συναγωγῇ θεῶν. ΚΕΦ. ΙΕʹ. Στίχ. κγʹ. Καὶ ἐνέγκαντες τὸν μόσχον τὸν σιτευτὸν, καὶ φαγόντες εὐφρανθῶμεν. Εἰ δὲ χρὴ τὸν τόπον καὶ ὑψηλότερον θεωρῆσαι, προκατάρχεται λόγων, ἠθικῶν μὲν, οἷον τροφῆς, ἐν τῷ φαγόντες, ἐποπτικῶν δὲ, οἷον ποτοῦ, ἐν τῷ εὐφρανθῶμεν. Οἶνος γὰρ ἀρχὴ εὐφροσύνης, ὡς γέγραπται. ΚΕΦ. Ι ʹ. Στίχ. ιζʹ. Εὐκοπώτερον δέ ἐστι τὸν οὐρανὸν καὶ τὴν γῆν παρελθεῖν, ἢ τοῦ νόμου μίαν κεραίαν πεσεῖν. Ἔτι μία κεραία οὐ παρ' Ἕλλησι μόνον ἐστὶ τὸ ἰῶτα, ἀλλὰ καὶ παρ' Ἑβραίοις τὸ παρ' αὐτοῖς κα λούμενον ἰώθ. Δύναται δὲ ἰῶτα συμβολικῶς λέγεσθαι Ἰησοῦς, ἐπείπερ ἡ ἀρχὴ τοῦ ὀνόματος αὐτοῦ καὶ παρ' Ἕλλησι καὶ παρ' Ἑβραίοις ἀπὸ τοῦ ἰὼθ γράφεται. Ἔστι τοίνυν ἐν τῷ νόμῳ ὁ Λόγος τοῦ Θεοῦ μὴ παρερχόμενος αὐτὸν, μηδὲ πρότερον πίπτων, ἕως ἂν πάντα γένηται· τότε δὲ πίπτων, ἵνα πλείονα καρπὸν φέρῃ· οὐ νικηθεὶς, ἀλλὰ ταπεινώσας ἑαυ τὸν, καὶ γενόμενος ὑπήκοος μέχρι θανάτου, θανάτου δὲ σταυροῦ. ΚΕΦ. ΙΖʹ. Στίχ. ιβʹ. Καὶ εἰσερχομένου αὐτοῦ εἴς τινα κώμην, ἀπήντησαν αὐτῷ δέκα λεπροὶ ἄνδρες, οἳ ἔστη σαν πόῤῥωθεν. Στίχ. ιγʹ·","english":"We know, however, that if he is revealed, we shall be like him, because we shall see him as he is. For even if we are deemed worthy to behold God now with the mind and the heart, we do not see him as he is, but as he becomes for our sake through his economy toward us; but in the restoration of all things which he spoke through the mouth of his holy ones, we shall see him not as now, as that which he is not, but as it is fitting then, as that which he is. Among us, then, who are men, he was made like a man; but among those who have deified themselves, like God; for \"God,\" it says, \"stands in the congregation of gods.\" Chapter 15, verse 23. And bringing the fatted calf, and having eaten, let us be glad. But if one must contemplate the passage in a loftier way, he begins with words, ethical indeed, such as food, in \"having eaten,\" and contemplative, such as drink, in \"let us be glad.\" For wine is the beginning of gladness, as it is written. Chapter 16, verse 17. But it is easier for heaven and earth to pass away than for one tittle of the law to fall. Further, a tittle is not only the iota among the Greeks, but also among the Hebrews what is called by them ioth. But iota can symbolically be said of Jesus, since the beginning of his name, both among the Greeks and among the Hebrews, is written from ioth. There is, then, in the law the Word of God, not passing it by, nor falling sooner, until all things come to be; but then falling, so that he might bear more fruit; not conquered, but having humbled himself, and having become obedient unto death, even death on a cross. Chapter 17, verse 12. And as he was entering a certain village, ten leprous men met him, who stood afar off. Verse 13.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Καὶ αὐτοὶ ἦραν φωνὴν, λέγοντες· Ἰη σοῦ ἐπιστάτα, ἐλέησον ἡμᾶς. Καί γε τοὺς περὶ λέπρας νόμους ὑπολαμβάνῃς δή τινα τῆς ψυχῆς διαγραφὴν διάφορον. Τίς γὰρ οὐκ ἂν ἀπορήσαι ὁρῶν, ὅτι πὴ μὲν ἡ λέπρα ἀκάθαρτον ποιεῖ τὸν ἄνθρωπον\n\nἐγγενομένη χρωτὶ ζῶντι, πὴ δὲ πᾶσαν ἀκαθαρσίαν ἀπολύει ὅλον λεπρὸν γεγονότα. Τότε γὰρ ἀκάθαρτος εἶναι λογίζεται, ὅτε χρὼς ζῶν, μετὰ τὸ ὁλόλεπρον γεγονότα, μιαίνεται τοῦ ζῶντος χρωτὸς τὴν ἐξ ὅλων λέπραν εἶναι λεγο μένην. Ἡγοῦμαι γὰρ τὴν λέπραν ἀντὶ ἀλόγων λαμβάνεσθαι τῆς ψυχῆς παθημάτων, τὸν δὲ ζῶντα χρῶτα ἀντὶ τῆς λογικῆς καταστάσεως. Δοκεῖ οὖν μοι μυστήριον παρέχειν ὁ λόγος. Ἐν γὰρ τῇ τῶν βρεφῶν ἡλικίᾳ ἀνέγκλητός ἐστιν ἡ ψυχὴ, τῆς ἀλο γίας ἀπολύουσα αὑτὴν παντὸς ψόγου. Ἐὰν δὲ ὀφθῇ χρὼς ζῶν ἐν αὐτῇ, ὅ ἐστιν, ἐὰν ἄρχηται τοῦ λόγου ὑποφύωσις, τότε ἀρχὴ τῆς ἁμαρτίας ὑφίσταται, ἕως ἐπικρατήσηται τοῦ χρωτὸς τοῦ ζῶντος, τουτέστι, τοῦ λόγου αὐξάνοντος καὶ τελειουμένου, ὅλος γένη ται ὁ χρὼς ζῶν, καὶ τέλεον ἡ λέπρα ἐξαφανισθῇ. ΚΕΦ. ΙΗʹ. Στίχ. κʹ. Τὰς ἐντολὰς οἶδας· Μὴ μοιχεύσῃς, μὴ φονεύσῃς, μὴ κλέψῃς, καὶ μὴ ψευδομαρτυρήσεις. Τίμα τὸν πατέρα σου καὶ τὴν μητέρα σου. Ἐξελέγχεται δὲ ἐν τῷ λόγῳ Μαρκιωνιστῶν τε παράνοια καὶ Μανιχαίων, οἳ τὸν νόμον ἀλλότριον εἶναί φασι Χριστοῦ. Φησὶ γὰρ ὁ Μάρκος, ὅτι ἐμ βλέψας αὐτῷ ὁ Ἰησοῦς ἠγάπησεν αὐτόν. Οὐκ ἂν δὲ ἐπὶ τῇ τοῦ ἀλλοτρίου πληρώσει ἠγάπησε τὸν περὶ ταῦτα παῤῥησιασάμενον. Ζήτησιν δὲ κινεῖ πῶς ἠγαπήθη ὁ μὴ μέλλων ἀκολουθεῖν ἐπὶ τὴν ζωήν. Ἔστι δὲ ἐπὶ μὲν τοῖς προτέροις ἀγάπης ἄξιος ὁ τὰ τοῦ νόμου φυλάξας·","english":"And they themselves lifted up their voice, saying: Jesus, Master, have mercy on us. And indeed you may understand the laws concerning leprosy as a certain different delineation of the soul. For who would not be at a loss, seeing that in one way leprosy makes a person unclean when it comes upon living skin, and in another way it releases all uncleanness when one has become wholly leprous. For then he is reckoned unclean, when the living skin, after he has become wholly leprous, is defiled—the leprosy of the living skin being what is called leprosy from all of it. For I consider leprosy to be taken for the irrational passions of the soul, and the living skin for the rational state. The word therefore seems to me to present a mystery. For in the age of infants the soul is blameless, releasing itself from all blame of irrationality. But if living skin be seen in it, that is, if the first growth of reason begin, then the beginning of sin arises, until it prevails over the living skin—that is, as reason grows and is perfected, the whole skin becomes living, and the leprosy is wholly made to disappear. CHAPTER 18. Verse 20. You know the commandments: Do not commit adultery, do not murder, do not steal, and do not bear false witness. Honor your father and your mother. And in this passage the madness of the Marcionists and Manichaeans is refuted, who say that the law is alien to Christ. For Mark says that Jesus, looking at him, loved him. But he would not have loved the one who spoke boldly about these things for the fulfillment of what is alien. And a question is raised as to how he was loved who was not going to follow unto life. But in the former things he is worthy of love who has kept the things of the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"τῇ δὲ πρὸς τὸ τέλειον ὀλιγωρίᾳ τὴν ἐπὶ τοῖς πρόσθεν ἀγάπην οὐκ εἴασα γενέσθαι τελείαν. ΚΕΦ. ΙΘʹ. Στίχ. κθʹ. Καὶ ἐγένετο ὡς ἤγγισεν εἰς Βηθφαγῆ καὶ Βηθανίαν, πρὸς τὸ ὄρος τὸ καλούμενον Ἐλαιῶν, ἀπέστειλε δύο τῶν μαθητῶν αὐτοῦ, Στίχ. λʹ. Εἰπών· Ὑπάγετε εἰς τὴν κατέναντι κώ μην, ἐν ᾗ, εἰσπορευόμενοι, εὑρήσετε πῶλον δεδεμένον, ἐφ' ὃν οὐδείς ποτε ἀνθρώπων ἐκά θισε. Λύοντες αὐτὸν, ἀγάγετε. Στίχ. λαʹ. Καὶ ἐάν τις ὑμᾶς ἐρωτᾷ· Διὰ τί λύετε; οὕτως ἐρεῖτε αὐτῷ· Ὅτι ὁ Κύριος αὐτοῦ χρείαν ἔχει. Στίχ. λβʹ. Ἀπελθόντες δὲ οἱ ἀπεσταλμένοι, εὗρον καθὼς εἶπεν αὐτοῖς. Στίχ. λγʹ. Λυόντων δὲ αὐτῶν τὸν πῶλον, εἶπον οἱ κύριοι αὐτοῦ πρὸς αὐτούς· Τί λύετε τὸν πῶλον; Στίχ. λδʹ. Οἱ δὲ εἶπον· Ὁ Κύριος αὐτοῦ χρείαν ἔχει Στίχ. λεʹ. Καὶ ἦγον αὐτὸν πρὸς Ἰησοῦν. Ὅπου γὰρ ὑπακοὴ καὶ ἱερὸς τόπος, ἐκεῖ ὁ Κύριος τοὺς ἀποστόλους λύσοντας πῶλον δεδεμένον, ἐφ' ὃν οὐδέποτε Μωϋσέως λόγος ἢ Ἡσαΐου, ἢ ἄλλου τινὸς τῶν προφητῶν ἐκάθισεν. Ὅτε δὲ ἦλθεν ὁ Χριστὸς, ὁ φύσει καὶ μόνος Κύριος, σιγῶσιν οἱ πολλοὶ πρὸ τοῦ κυριευθῆναι ὑπὸ τοῦ Σωτῆρος κύριοι. Ὅταν γάρ τις τῇ κακίᾳ δουλεύῃ, πολλῶν παθῶν δοῦλός ἐστι· τοῦ δὲ κυρίου ἅπαξ γενομένου, οὐ δύναται πολλοὺς κυρίους ἔχειν. Στίχ. λεʹ. Καὶ ἐπιῤῥίψας τις ἑαυτῶν τὰ ἱμάτια ἐπὶ τὸν πῶλον, ἐπεβίβασε τὸν Ἰησοῦν Στίχ. λ ʹ. Πορευομένου δὲ αὐτοῦ, ὑπεστρώννυον τὰ ἱμάτια αὐτῶν ἐν τῇ ὁδῷ. Λαμβάνουσι μέντοι τὸν λόγον οἱ μαθηταὶ, καὶ ἐπικαθίζουσι ταῖς ψυχαῖς τῶν ἀκουόντων. Κοσμοῦσι δὲ ἡμᾶς καὶ αἱ καλαὶ πράξεις τῶν ἀποστόλων ἐπικείμεναι ἡμῖν.","english":"But by his neglect of what is perfect I did not allow the love for what lies before to become perfect. CHAPTER 19. Verse 29. And it came to pass, as he drew near to Bethphage and Bethany, toward the mountain called of Olives, he sent two of his disciples. Verse 30. Saying: Go into the village opposite, in which, as you enter, you will find a colt tied, on which no man ever sat. Loose it and bring it. Verse 31. And if anyone asks you: Why do you loose it? thus you shall say to him: Because the Lord has need of it. Verse 32. And those who were sent went and found just as he told them. Verse 33. And as they were loosing the colt, its owners said to them: Why are you loosing the colt? Verse 34. And they said: The Lord has need of it. Verse 35. And they led it to Jesus. For where there is obedience and a holy place, there the Lord sends the apostles to loose a tied colt, on which never the word of Moses, or of Isaiah, or of any other of the prophets sat. But when Christ came, who is by nature and alone Lord, the many lords are silent before being brought under the lordship of the Savior. For when someone serves wickedness, he is a slave of many passions; but once he has become the Lord's, he cannot have many lords. Verse 35. And some, throwing their garments over the colt, seated Jesus upon it. Verse 36. And as he went, they spread their garments on the road. The disciples, however, receive the word, and they seat themselves upon the souls of the hearers. And the noble deeds of the apostles, laid upon us, adorn us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Θέλουσι γὰρ καὶ πατῶμεν αὐτῶν τὰ ἱμάτια, ἐξετάζοντες τοὺς ἀποστολικοὺς λόγους. ΚΕΦ. Κʹ. Στίχ. ιθʹ. Καὶ ἐζήτησαν οἱ ἀρχιερεῖς καὶ οἱ γραμ ματεῖς ἐπιβαλεῖν ἐπ' αὐτὸν τὰς χεῖρας ἐν αὐτῇ τῇ ὥρᾳ, καὶ ἐφοβήθησαν· ἔγνωσαν γὰρ, ὅτι πρὸς αὐτοὺς τὴν παραβολὴν εἶπεν. Στίχ. κʹ. Καὶ παρατηρήσαντες ἀπέστειλαν ἐγκαθέτους, ὑποκρινομένους ἑαυτοὺς δικαίους εἶναι, ἵνα ἐπιλάβωνται αὐτοῦ λόγου, εἰς τὸ παραδοῦναι αὐτὸν τῇ ἀρχῇ καὶ τῇ ἐξουσίᾳ τοῦ ἡγου μένου. Στίχ. καʹ. Καὶ ἐπηρώτησαν αὐτὸν λέγοντες· Διδάσκαλε, οἴδαμεν ὅτι ὀρθῶς λέγεις καὶ διδά σκεις, καὶ οὐ λαμβάνεις πρόσωπον, ἀλλ' ἐπ' ἀληθείας τὴν ὁδὸν τοῦ Θεοῦ διδάσκεις. Στίχ. κβʹ. Ἔξεστιν ἡμῖν Καίσαρι φόρον δοῦναι, ἢ οὔ; Στίχ. κγʹ. Κατανοήσας δὲ αὐτῶν τὴν πανουργίαν, εἶπε πρὸς αὐτούς· Τί με πειράζετε; Στίχ. κδʹ. Ἐπιδείξατέ μοι δηνάριον. Τίνος ἔχει εἰκόνα καὶ ἐπιγραφήν; Ἀποκριθέντες δὲ εἶπον· Καίσαρος. Στίχ. κεʹ. Ἀποκριθεὶς δὲ εἶπεν αὐτοῖς· Ἀπόδοτε τὰ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ. Στίχ. κ ʹ. Καὶ οὐκ ἴσχυσαν ἐπιλαβέσθαι αὐτοῦ ῥήματα ἐναντίον τοῦ λαοῦ, καὶ θαυμάσαντες ἐπὶ τῇ ἀποκρίσει αὐτοῦ, ἐσίγησαν. Ὑψηλότερον δέ· Ὁ ἄνθρωπος, ὡς ἐν τῇ Γενέσει γέγραπται, κατ' εἰκόνα Θεοῦ","english":"For they wish us to spread out their garments, examining the apostolic words. CHAPTER 20. Verse 19. And the chief priests and the scribes sought to lay hands on him in that very hour, and they feared; for they knew that he had spoken the parable against them. Verse 20. And having watched him closely, they sent spies who pretended to be righteous, so that they might catch him in his words, in order to hand him over to the rule and authority of the governor. Verse 21. And they questioned him, saying: Teacher, we know that you speak and teach rightly, and you do not show partiality, but you teach the way of God in truth. Verse 22. Is it lawful for us to give tribute to Caesar, or not? Verse 23. But perceiving their cunning, he said to them: Why do you test me? Verse 24. Show me a denarius. Whose image and inscription does it have? And answering, they said: Caesar's. Verse 25. And answering, he said to them: Render to Caesar the things of Caesar, and to God the things of God. Verse 26. And they could not catch him in any word before the people, and marveling at his answer, they fell silent. But more profoundly: The man, as it is written in Genesis, according to the image of God","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"γέγονεν. Ὕστερον δὲ διὰ τὴν αὐτοῦ παρακοὴν ἀνέλαβε καὶ εἰκόνα χοϊκήν. Ὥσπερ δὲ τὸ νόμισμα εἰκόνα ἔχει τοῦ βασιλεύοντος τῶν ἐθνῶν, οὕτως ὁ ποιῶν τὰ ἔργα τοῦ Παντοκράτορος τὴν εἰκόνα αὐτοῦ φορεῖ, ἣν παραινεῖ ὁ Σωτὴρ ἀποδιδόναι καὶ ἀποτίθεσθαι, καὶ φορεῖν τὴν ἐξ ἀρχῆς γενομένην εἰκόνα. Ἀκολούθως τούτοις καὶ ὁ Παῦλός φησιν· Ὡς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, οὕτω φορέσωμεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου. Τοῦτο οὖν δηλοῖ τό· Ἀπόδοτε τὰ Καίσαρος Καίσαρι, καὶ τὰ τοῦ Θεοῦ τῷ Θεῷ.","english":"has happened. But later, through his disobedience, he took up also the earthly image. And just as the coin bears the image of the one who rules over the nations, so the one who does the works of the Almighty bears his image, which the Savior urges us to give back and to put off, and to bear the image that was from the beginning. In accordance with these things Paul also says: As we bore the image of the earthly one, so let us bear also the image of the heavenly one. This, then, is what is meant by: Render to Caesar the things that are Caesar's, and to God the things that are God's.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}