{"slug":"khazarzar-procopius-of-gaza-commentarii-in-isaiam","id":"greek:khazarzar:khazarzar-procopius-of-gaza-commentarii-in-isaiam","title":"Commentarii in Isaiam","title_source":"Commentarii in Isaiam","author":"Procopius of Gaza","genre":"commentary","date":"","tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T19:04:44Z","cost_usd":0.096654},"source":{"registry_id":"greek:khazarzar:khazarzar-procopius-of-gaza-commentarii-in-isaiam","work_id":"khazarzar-procopius-of-gaza-commentarii-in-isaiam","edition":"khazarzar","language":"","license":"Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Procopius%20of%20Gaza_PG%2087a-87c/Commentarii%20in%20Isaiam.pdf"},"stats":{"passages":787,"english_words":231786,"coptic_letters":0,"source_letters":878031,"commentary_units":0,"commentary_kinds":0,"derived_notes":78,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[{"kind":"source","label":"Patrologia Graeca text (khazarzar mirror)","url":"http://khazarzar.skeptik.net/pgm/PG_Migne/Procopius%20of%20Gaza_PG%2087a-87c/Commentarii%20in%20Isaiam.pdf"}],"checks":{"work":"khazarzar-procopius-of-gaza-commentarii-in-isaiam","status":"pass","blocking":[],"warnings":[],"stats":{"passages":787,"translated":787,"commentary_passages":0,"commentary_units":0,"english_words":231786,"source_letters":877780,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation is known: a language model asked twice could name none, and the source corpus records none. That is not proof — 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: 787 narrative."},{"kind":"caution","severity":"caution","text":"68 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"scripture","severity":"info","text":"10 scriptural phrase match(es) noted: Isaiah 7:14; John 1:1; John 1:14; John 1:29; John 4:10; John 8:12; Luke 1:28; Luke 2:14; Psalm 118:22; Matthew 21:42; Psalm 118:24."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."},{"kind":"source","severity":"info","text":"Licence: Migne PG text (public domain); khazarzar host and the digitising project state no licence for this layer"}],"derived_structure":{"narrative":787},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΠΡΟΚΟΠΙΟΥ ΓΑΖΑΙΟΥ ΧΡΙΣΤΙΑΝΟΥ ΣΟΦΙΣΤΟΥ ΕΠΙΤΟΜΗ ΤΩΝ ΕΙΣ ΤΟΝ ΠΡΟΦΗΤΗΝ ΗΣΑΙΑΝ ΚΑΤΑΒΕΒΛΗΜΕΝΩΝ ΔΙΑΦΟΡΩΝ ΕΞΗΓΗΣΕΩΝ. Προφήτης ὁ προφάσκων ἢ τὸ μέλλον, ἢ τὰ παρόντα λανθάνοντα, ὡς ὁ Παῦλός φησιν· \"Ἐὰν δὲ προφητεύητε, εἰσέλθῃ δέ τις ἄπιστος, ἢ ἰδιώτης, τὰ κρυπτὰ τῆς καρδίας αὐτοῦ φανερὰ γίνεται.\" Καὶ Ἐλισαῖος· \"Οὐχὶ ἡ καρδία μου, φησὶν, ἐπορεύετο μετὰ σοῦ, ἡνίκα ἀνέστρεφεν ὁ ἀνὴρ μετὰ τοῦ ἅρματος αὐτοῦ εἰς συνάντησίν σοι;\" Ὁρᾷ δὲ ὁ προφήτης τὸ ἡγεμονικὸν, ὡς ἐν ὀνείροις ὕπαρ τυπούμενος· ἢ ὡς ἄν τις ἴδοι γραφὴν ἐπὶ πίνακος ἀγαθῶν, ἢ τῶν ἐναντίων πραγμάτων. Οὐ κατὰ ἔκστασιν διανοίας, ὥς τινες ἔφασαν, τοῦ ἀνθρωπίνου νοῦ καλυπτομένου παρὰ τοῦ πνεύματος, ὃ δὴ θείας ἐπιδημίας ἀνάξιον, ἔκφρονα ποιεῖν καὶ μανίας ἐγγὺς τὸν Θεὸν αὐτόν. Τελειωτικὸν γὰρ τὸ Θεῖον οἷς ἂν ἐγγένηται, ἀλλ' οὐ τῶν φυσικῶν ἀποστερητικὸν λογισμῶν. Οὐδὲ γὰρ εἰκὸς τὸν ὠφελοῦντα λόγον τοὺς ἄλλους, ἑαυτὸν ἀγνοεῖν, καὶ τῆς ἐκ τῶν λόγων ὠφελείας ἐκπεπτωκέναι. Πῶς δὲ τὸ πνεῦμα τῆς σοφίας ἄγνοιαν πληροῖ; φῶς γὰρ τύφλωσιν οὐ ποιεῖ· τὴν δὲ δύναμιν προκαλεῖται τὴν ὁρατικὴν εἰς ἐνέργειαν, ὡς καὶ Θεοῦ νοῦν καθαρὸν εἰς ἐποπτείαν πνευματικήν. Πονηρᾶς δὲ καὶ μόνης δυνάμεως, ἔκστασιν ἐμποιεῖν ἐπὶ τῇ τῶν δεξαμένων ἐπιβουλῇ. Πῶς δὲ σοφὸς ὢν ὁ Ἀπόστολος οὐκ ἔχει παρακολουθεῖν οἷς ἐρεῖ;","english":"PROCOPIUS OF GAZA, CHRISTIAN SOPHIST: EPITOME OF THE VARIOUS INTERPRETATIONS OF THE PROPHET ISAIAH THAT HAVE BEEN COMPILED. A prophet is one who foretells either the future or present things that are hidden, as Paul says: \"But if you all prophesy, and some unbeliever or unlearned person enters, the hidden things of his heart become manifest.\" And Elisha says: \"Was not my heart, he says, going with you, when the man turned back with his chariot to meet you?\" The prophet sees the governing faculty, as one who is shaped in dreams while awake; or as one might see a writing on a tablet of good or of contrary matters. Not by an ecstasy of the mind, as some have said, when the human intellect is covered over by the Spirit—which is unworthy of a divine visitation, to make frenzied and near to madness God himself. For the Divine is perfective for those in whom it comes to be, but not depriving of natural reasonings. For it is not fitting that the word which benefits others should be ignorant of itself and should have fallen away from the benefit that comes from words. And how does the Spirit of wisdom fill one with ignorance? For light does not produce blindness; rather, it calls the power of sight into activity, as also the pure mind of God into spiritual contemplation. But it belongs to an evil and only power to produce ecstasy for the plotting against those who receive it. And how, being wise, does the Apostle not have the ability to follow what he will say?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"\"Σοφὸς γὰρ, φησὶν, νοήσει τὰ ἀπὸ τοῦ ἰδίου στόματος, ἐπὶ δὲ χειλέων φέρει ἐπιγνωμοσύνην.\" Πῶς οὖν, \"Ἐξέστη Ἰσαὰκ, φησὶν, ἐπὶ τῇ εἰσόδῳ τοῦ υἱοῦ αὐτοῦ;\" Καὶ ὁ μέγας Δαβὶδ, \"Ἐγὼ δὲ εἶπον ἐν τῇ ἐκστάσει μου;\" Ἀλλὰ τὴν ἔκπληξιν οὕτω καλεῖ, ὡς τὸ, \"Ἐξέστη ὁ οὐρανὸς, καὶ ἡ γῆ ἔφριξεν.\" Ἔστι καὶ δι' ὀνείρων προφητεία, δι' ὧν Ἰωσὴφ ἐν Αἰγύπτῳ, καὶ Δανιὴλ ἐν Βαβυλῶνι προαγορεύει τὰ μέλλοντα. Καὶ θαυμαστὸν οὐδὲν, εἰ Φαραὼ καὶ ὁ Ναβουχοδονόσορ ἑωράκασιν. Περὶ κοσμικῶν γὰρ καταστάσεων τοὺς κρατοῦντας προβλέπειν ἐχρῆν, ἵνα πιστεύωνται. Καὶ Βαλαὰμ δὲ, καὶ Καϊάφας προέβλεπον ἔχοντες τοὺς πειθομένους· ὁ μὲν, ὡς ἀρχιερεὺς, ὁ δὲ, ὡς μάντις. Οἰκονομία τοίνυν ἐνταῦθα, οὐ νοῦς καθαρὸς ἐλλαμπόμενος. Ποτὲ μὲν οὖν οἱ προφῆται σαφῶς λέγουσι τὰ δηλούμενα, ὡς μὴ προσδεῖσθαί τινος αὐτοῖς ἑρμηνείας· ὡς τὸ, \"Τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει Κύριος, πλήρης εἰμὶ,\" καὶ τὰ ἑξῆς. Ποτὲ δὲ διὰ συμβόλων· ὡς ἐπὶ τῶν ὀνείρων τοῦ Ἰωσὴφ καὶ τοῦ Φαραὼ, δι' ἀσταχύων ἰδόντων· τοῦ μὲν, τὰ καθ' ἑαυτὸν, καὶ τοὺς ἀδελφούς· τοῦ δὲ, τοὺς ἐπιόντας καιρούς· ὡς καὶ τὸ, \"Ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ ἐν κέρατι, ἐν τόπῳ πίονι,\" καὶ τὰ ἑξῆς. Καὶ Δανιὴλ δὲ τὰς Βασιλείας ἐν ἀχρείων ζώων ἴδεν μορφαῖς. Τινὰ δὲ καὶ συμπεπλεγμένως λέγεται· τῶν μὲν πρὸς λέξιν, τῶν δὲ πρὸς διάνοιαν εἰρημένων· ὡς τὸ παρὰ τῷ Σωτῆρι· \"Οὐχ ὑμεῖς λέγετε ὅτι ἔτι τετράμηνός ἐστιν, καὶ ὁ θερισμὸς ἔρχεται;\" Τοῦτο πρὸς λέξιν.","english":"For,\" he says, \"the wise man will understand the things from his own mouth, and on his lips he bears discernment.\" How then does it say, \"Isaac was astonished at the entry of his son\"? And the great David: \"But I said in my astonishment\"? But he calls amazement by this name, as in \"Heaven was astonished, and the earth shuddered.\" There is also prophecy through dreams, through which Joseph in Egypt and Daniel in Babylon foretell what is to come. And it is no wonder if Pharaoh and Nebuchadnezzar saw such things. For it was necessary that rulers foresee concerning worldly circumstances, so that they might be believed. And Balaam also, and Caiaphas, foretold, having those who obeyed them—the one as high priest, the other as a seer. Here, then, it is a dispensation, not a pure mind being illumined. Sometimes, then, the prophets speak clearly the things that are revealed, so as to need no interpretation—as in \"What to me is the multitude of your sacrifices? says the Lord; I am full,\" and the rest. But sometimes through symbols—as in the dreams of Joseph and of Pharaoh, who saw by means of ears of grain: the one, his own affairs and his brothers; the other, the times that were coming—as also \"A vineyard became the beloved one's on a horn, in a fat place,\" and the rest. And Daniel saw the kingdoms in the forms of brute beasts. Some things are also said in a combined manner, some being spoken with reference to the letter and some with reference to the meaning—as in the Savior's words: \"Do you not say that there are yet four months, and the harvest comes?\" This is with reference to the letter.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Τὸ δὲ πρὸς διάνοιαν, \"Ἐπάρεστε τοὺς ὀφθαλμοὺς ὑμῶν, καὶ ἴδετε τὰς χώρας, ὅτι λευκαί εἰσι πρὸς θερισμὸν ἤδη.\" Τοιοῦτον καὶ Ἡσαΐᾳ τὸ, \"Διὰ τὸ μὴ βούλεσθαι τὸν λαὸν τοῦτον τὸ ὕδωρ τοῦ Σιλωὰμ, τὸ πορευόμενον ἡσυχῆ,\" καὶ τὰ ἑξῆς. Ἐν τούτοις γὰρ ὁ μὲν Σιλωὰμ, καὶ ὁ λεγόμενος ἰσχυρὸς ποταμὸς, τροπικῶς εἴρηνται. Πρὸς δὲ λέξιν· \"Ὁ λαὸς ὁ βουλόμενος τὸν Ῥάασιν, ὃ ἦν βασιλεὺς Δαμασκοῦ, καὶ τὸ υἱὸν Ῥωμελίου τῆς Σαμαρείας βασιλεύοντα. Ἡ γὰρ θεία Γραφὴ τῆς ἁπάντων ὠφελείας γινομένη, καὶ τοῖς ἁπλουστέροις, ἢ καὶ ῥᾳθυμοτέροις πρόχειρον προτείνει διάνοιαν, καὶ τοῖς σπουδαιοτέροις νοῦ γυμνασίαν διὰ τῶν ἐπικεκρυμμένων χαρίζεται. Καὶ πᾶσαν δὲ τὴν ἀνθρωπίνην ἔσθ' ὅτε διακόσμησιν οὕτω διέπει Θεός. Ἥ τε γὰρ τῶν ἀναγκαίων ἔνδεια γυμνάζει τὸν νοῦν, αἵ τε δὴ περιστάσεις καὶ πᾶσαι συμπτώσεις. Τοιαύτη δὲ καὶ τῶν Γραφῶν ἡ ἀσάφεια, ἵνα τούτοις ἐνασχολούμενος τῶν χειρόνων ἀφέλκηται. Καὶ\n\nὅτι τὰ πόνου κτηθέντα, ἀγαπητά τε καὶ τίμια. Καὶ ἡ φύσις δὲ τοὺς ὀνείρους διὰ τοῦτο δείκνυσιν ἀσαφεῖς, Θεοῦ γυμνάζοντος τὴν διάνοιαν, ὡς ἔσθ' ὅτε δεῖσθαι θείου χαρίσματος πρὸς διάκρισιν, τῶν ἡμετέρων ἐννοιῶν οὐκ ἀρκουσῶν τῆς ἀληθείας πρὸς θήραν. Διὸ ταῦτα κρίνουσιν Ἰωσήφ τε καὶ Δανιήλ. Ἅμα δὲ καὶ διὰ τῆς συνεχοῦς μελέτης ἐντυποῦται τὰ θεῖα λόγια τῇ ψυχῇ, καὶ σεμνότερα καθίσταται. Δεῖ γὰρ τὸν πάντα· βίον μαθεῖν καὶ γνώσει καὶ πράξει.","english":"As for the deeper meaning: \"Lift up your eyes and see the fields, that they are already white for harvest.\" Such also in Isaiah is the passage, \"Because this people did not want the water of Siloam that flows quietly,\" and what follows. For in these things, Siloam and what is called the mighty river are spoken figuratively. As for the literal wording: \"The people who wanted Rezin, who was king of Damascus, and the son of Remaliah ruling in Samaria.\" For divine Scripture, since it exists for the benefit of all, offers ready understanding even to the simpler, or rather the more careless, and grants to the more diligent an exercise of the mind through things concealed. And God sometimes orders the whole human arrangement in this way. For the lack of necessities exercises the mind, as do circumstances and all manner of events. Such also is the obscurity of the Scriptures, so that one occupied with these things may be drawn away from worse things. And\n\nbecause things acquired by labor are both beloved and precious. And nature for this reason shows dreams as unclear, God exercising the mind, since sometimes it needs a divine gift for discernment, our own thoughts not sufficing for the hunting of truth. Therefore Joseph and Daniel judge these things. And at the same time, through continuous study, the divine oracles are impressed upon the soul and become more venerable. For one must learn through the whole of life, both in knowledge and in practice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Ὡς ὁ Μωϋσῆς ἐπ' ἔτη τεσσαράκοντα τὴν τῶν Αἰγυπτίων σοφίαν μαθὼν, προφάσει τῆς ποιμενικῆς εἰς τὰς ἐρήμους ἰὼν, τῇ θεω ρίᾳ τῶν ὄντων ἐσχόλαζεν, καὶ μὴ βουληθεὶς πρὸς ἐπιμέλειαν ἀνθρώπων ἐκπέμπεται, μηδὲ τότε μόνῃ τῇ πράξει προσκείμενος, ἐπανιὼν δὲ πρὸς ἐποπτείαν πολλάκις, ὅτε καὶ πρὸς τὴν μοσχοποιίαν ἐτράποντο. Τοιοῦτος Ἠλίας τῶν ἀνθρωπίνων ἀποδιδράσκων τὸν ὄχλον. Εἰ τοίνυν τοῖς ἁγίοις πόνῳ προσεγίνετο τῆς ἀληθείας ἡ κτῆσις, καὶ μετὰ μυρίας ἀναχωρήσεις Ἠλίας ἠξίωτο τοῦ Θεοῦ, πῶς εἰκὸς ἡμᾶς ἀκονιτὶ καὶ ποσὶν ἀνίπτοις ἐμβατεύειν τοῖς κρείττοσι; Δεῖ δὲ τὰς κοινὰς καὶ ἀξιολόγους αἰτίας ἔχειν περὶ Θεοῦ ταῖς λέξεσιν ἐντυγχάνοντας. Ἀνθρώποις γὰρ οὖσιν ἀνθρωπίνως ἡ Γραφὴ διαλέγεται. Ὥστε κἂν ὀργιζόμενον, ἢ λυπούμενον, ἢ μεταμελόμενον λέγῃ τὸν Θεὸν ἡ Γραφὴ, ζητεῖν προσήκει τὸ τῆς λέξεως βούλημα ταῖς περὶ Θεοῦ προσηκούσαις ἐννοίαις ἁρμόττον. Τῶν δὲ προφητειῶν, ἐπειδὴ περὶ μελλόντων εἰσὶν, οἱ ἀπὸ τῶν βασιλέων προγράφονται χρόνοι. Ἐπεὶ περὶ ἑτέρους ἦν ἡ τότε κατάστασις τῶν παρ' Ἰουδαίοις πραγμάτων, ἤμελλεν δὲ τὰ μηδὲ πρὸς νοῦν ἐλθόντα μακροῖς ὕστερον χρόνοις γενήσεσθαι· ὡς ἂν γνωσθῇ πρὸ πόσου χρόνου ῥηθέντα μηδὲ πρὸς νοῦν ἐλθόντα μακροῖς ὕστερον χρόνοις γενήσεσθαι· ὡς ἂν γνωσθῇ πρὸ πόσου χρόνου ῥηθέντα μετὰ πόσον ἀπήντηκεν. Καὶ ὅτι, Ὅτε πεπλεόνακεν ἡ ἀσθένεια, ὑπερεπερίσσευσεν ἡ δύναμις. Σχεδὸν γὰρ οἱ πλεῖστοι συνέδραμον ἀλλήλοις κατὰ τὸν χρόνον. Ὠσηὲ ἐν ἡμέραις Ὀζίου, καὶ ἐν ἡμέραις Ἱεροβοάμ. Μιχαίας ἐν ἡμέραις Ἰωὰβ καὶ Ἀχάζ. Σοφονίας ἐνἡμέραις Ἰωσίου υἱοῦ Ἀμώς.","english":"Just as Moses, having learned the wisdom of the Egyptians over forty years, went into the deserts under the pretext of shepherding and devoted himself to the contemplation of things that exist, and when he did not wish to be sent out to the care of human beings, not even then was he attached to action alone, but often returned to contemplation—at the time when they also turned to the making of the calf. Such was Elijah, fleeing the crowd of human affairs. If, therefore, the acquisition of truth came to the saints through toil, and Elijah, after countless withdrawals, was deemed worthy of God, how is it likely that we should enter upon the higher things without effort and with unwashed feet? But those who read the words concerning God ought to have common and noteworthy reasons. For since they are human beings, Scripture converses with them in a human way. So even if Scripture says that God is angry, or grieved, or repents, it is fitting to seek the meaning of the expression in a way that harmonizes with the conceptions proper to God. And of the prophecies, since they concern future things, the times of the kings are prefixed. Since the condition of affairs among the Jews at that time pertained to others, and what had not even come to mind was going to happen long ages later—so that it might be known how long before it was spoken, and after how long a time it came to pass. And that, \"When sin abounded, grace superabounded.\" For almost the majority ran together with one another in time. Hosea in the days of Uzziah, and in the days of Jeroboam. Micah in the days of Joab and Ahaz. Zephaniah in the days of Josiah son of Amoz.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"Πρόκεινται δὲ νῦν βασιλεῖς, Ὀζίας, Ἰωὰς, Ἀχὰζ, Ἐζεκίας· καὶ δείκνυσιοὐκ ἐφ' ἐνὸς μόνου βασιλέως, ἐπὶ δὲ τῶν τεσσάρων, ἑωρακέναι τὰ κατὰ τῆς Ἰουδαίας καὶ τῆς Ἰερουσαλὴμ θεσπιζόμενα. Εὕροις γὰρ ἂν αὐτὸν ἐφ' ἑκάστης βασιλείας τοὺς Ἰουδαίους ἐλέγχοντα, προλέγοντά τε τὰ κατ' αὐτῶν μετὰ χρόνους κείμενα, μέχρι τέλους τῆς Βίβλου, ὡς εἶναι τὴν πᾶσαν ὑπόθεσιν, ὥς φησι, κατὰ τῆς Ἰουδαίας καὶ τῆς Ἱερουσαλὴμ ὅρασιν, ἣν ὡς ἐν κατόπτρῳ παρέδειξεν αὐτῷ τὸ Πνεῦμα τὸ ἅγιον. Ἰουδαίαν δὲ τὸ Ἰουδαίων ἔθνος ἐνταῦθα δηλοῖ, ἢ τὴν χώραν αὐτήν. Ἱερουσαλὴμ δὲ τὴν πόλιν, ἢ τὴν ἐν αὐτῇ τότε κατὰ τὸν νόμον λατρείαν· ὧν τὴν καθαίρεσιν, καὶ τὴν καινὴν τοῦ Χριστοῦ πολιτείαν προέδειξεν. Ἀπηλάθησαν γὰρ Ἰουδαῖοι διὰ τὸ ταῖς συνεχέσιν ἀπειθεῖν προτροπαῖς· ἐκλήθη δὲ τὰ ἔθνη τῆς τῶν εἰδώλων πλάνης παυσάμενα. Μέλλων δὲ ὁράσεις κατ' Αἰγύπτου, καὶ Δαμασκοῦ, καὶ Βαβυλῶνος εἰπεῖν, καὶ πλείστων ἅλλων μεμνῆσθαι, ταῦτα μὲν ἐν δευτέρῳ πάντα πεποίηται. Ἐκ δὲ τῶν ἀφιερωμένων Θεῷ τὴν ἀρχὴν ἐποιήσατο, κατὰ τὸ εἰρημένον· \"Ἀπὸ τῶν ἁγίων μου ἄρξασθε.\" Καὶ, \"Δυνατοὶ δυνατῶς ἐτασθήσονται.\" Καὶ, \"Οἷς τὸ πολὺ δέδοται, τὸ πολὺ ἀπαιτηθήσονται.\" Πλείστας γὰρ ἐκ Θεοῦ λαβόντες εὐεργεσίας, ἀνάξιοι τούτων ἐγένοντο. Καὶ σφοδρῶς ἐπιφέρεται ἄρχουσί τε καὶ ἑπομένοις, παραστήματι θείῳ παντὸς κινδύνου καὶ δέους ὑπερορῶν. Μία μὲν οὖν ἡ βίβλος. Εἴρηται δὲ κατὰ μέρος ἐν διαφόροις καὶ μακροῖς καιρῶν διαστήμασι. Καὶ δυσχερὲς τοῖς λόγοις ἐφαρμόσαι τοὺς χρόνους, καὶ ταῖς κατὰ βασιλείαν πράξεσιν ἀποδιδόναι τὴν πολιτείαν.","english":"Now the kings are set forth: Uzziah, Joash, Ahaz, Hezekiah; and he shows that he has seen the things prophesied against Judea and Jerusalem, not under one king alone, but under the four. For you would find him in each reign reproving the Jews and foretelling the things that were to come upon them in later times, up to the end of the book, so that the whole subject, as he says, is a vision against Judea and Jerusalem, which the Holy Spirit showed him as in a mirror. Here \"Judea\" signifies the nation of the Jews, or the land itself; and \"Jerusalem\" the city, or the worship according to the law that was then in it; whose destruction and the new polity of Christ he foretold. For the Jews were driven out because they disobeyed the continual exhortations; but the nations were called, having ceased from the error of idols. And being about to speak of visions against Egypt, Damascus, and Babylon, and to make mention of very many others, he has done all these things in the second place. But he made his beginning from those consecrated to God, according to what is said: \"Begin from my holy ones.\" And, \"The mighty shall be mightily examined.\" And, \"To whom much has been given, much shall be required of them.\" For having received very many benefits from God, they became unworthy of them. And he comes down fiercely upon rulers and those who follow them, despising every danger and fear with divine confidence. So the book is one; but it was spoken in part at different and long intervals of time. And it is difficult to fit the times to the words, and to assign the history to the deeds of each reign.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"Ἐφ' ὅλοις γοῦν ἔτεσιν ὁ τῶν προκειμένων βασιλέων ἀπαρτίζεται χρόνος πεντήκοντα, ᾧ περιέκλεισε τὴν προφητείαν ὁ λόγος. Φασὶ δὲ, ὡς τοῦ προφήτου τοὺς παρὰ τοῦ Θεοῦ λόγους κηρύττοντος παρῆσάν τινες οἱ λεγόμενοι ὑπομνηματογράφοι τὰ λεγόμενα σημειούμενοι, ἔν τε τῷ οἴκῳ τοῦ Θεοῦ, καὶ ἐν ταῖς πύλαις. Ἐκεῖ γὰρ τοὺς λόγους ἐποιοῦντο, διὰ τὰ ἐπεισιόντα πλήθη. Μετὰ γοῦν τὴν\n\nδιήγησιν τοῦ προφήτου, τὰ λεχθέντα συνέταττον. ΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ. αʹ. Ὅρασις, ἣν εἶδεν Ἡσαΐας υἱὸς Ἀμὼς, ἣνεἶδε κατὰ τῆς Ἰουδαίας καὶ κατὰ Ἱερουσαλὴμ, ἐν βασιλείᾳ Ὀζίου, καὶ Ἰωαθὰμ, καὶ Ἄχαζ,καὶ Ἐζεκίου, οἳ ἐβασίλευσαν τῆς Ἰουδαίασ9. Ἀκριβεστέρα τῶν αἰσθήσεων ὅρασις πρὸς τὴν τῆς ἀληθείας κατάληψιν. Οὐχ ὁμοίως γὰρ ἀκοή τε καὶ ὅρασις, φοβερῶν, ἢ τῶν ἡδέων ἀντιλαμβάνονται. Δι' ὅπερ τῶν ἀληθῶν ἡ θεωρία, διὰ τὸ ἐναργὲς καὶ ἀναμφίβολον, ὅρασις προσηγόρευται. Δι' ὃ καὶ ὁρῶν ὁ προφήτης ἐλέγετο, καὶ ἔμπροσθεν βλέπων, ὡς Ἀμώς τε καὶ Σαμουήλ· τὸ μὲν, ὡς τὸ μέλλον ὁρῶν· τὸ δὲ, ὡς θεωρητικὸς τοῦ θείου βουλήματος. Ἔστι δὲ ἡμέτερον μὲν, τὸ πρὸς τὸ βλέπειν καθαίρεσθαι· Θεοῦ δὲ, καταυγᾶσαι τὸν νοῦν τῶν ἀποῤῥήτων πρὸς ἀποκάλυψιν. Ὅρασιν δὲ προτάξας, λόγων ἐπαγγελίαν ἐπήγαγεν. Οὐ γὰρ δι' ἀκοῆς ἐδέξατο, τῷ δὲ νῷ τυπωθεῖσαν ἐξαγγέλλει διάνοιαν. Λόγων μὲν οὖν χρεία τῶν ἑωραμένων πρὸς δήλωσιν. Ταῦτα δὲ Θεὸς ἐντυποῖ τοῦ ἡγεμονικοῦ τῶν ἀξίων ἁπτόμενος. Πατρικὴν δὲ τὴν προφητείαν δεικνὺς, καὶ τὸν πατέρα προσέθηκεν. Διττὸν δὲ τὸ εἶδεν· τὸ μὲν, ἵνα δείξῃ τὸ κοινὸν τῆς ὁράσεως· τὸ δὲ, τοῦ ἰδικοῦ παραστατικόν.","english":"At any rate, the time of the kings set forth above is completed in fifty whole years, with which the account concluded the prophecy. They say that when the prophet was proclaiming the words from God, certain men were present, called recorders, noting down what was said, both in the house of God and at the gates. For there they made their words, because of the crowds coming in. At any rate, after the prophet's narration, they arranged what had been said. CHAPTER ONE. 1. The vision which Isaiah son of Amoz saw, which he saw against Judea and against Jerusalem, in the reign of Uzziah, and Jotham, and Ahaz, and Hezekiah, who reigned over Judea. Vision is more accurate than the senses for the apprehension of truth. For hearing and sight do not apprehend fearful or pleasant things in the same way. Therefore the contemplation of true things, because of its clarity and freedom from doubt, is called vision. For which reason the prophet was also said to see, and to look beforehand, as Amoz and Samuel: the one, as seeing what is to come; the other, as contemplative of the divine will. And it is ours to be purified for seeing; but God's, to illuminate the mind for the revelation of hidden things. And having set vision first, he added a promise of words. For he did not receive it through hearing, but declares the thought impressed upon his mind. There is need, then, of words for the manifestation of things seen. But God impresses these things, touching the ruling faculty of those who are worthy. And showing the prophecy to be ancestral, he also added the father. And the word \"he saw\" is twofold: the one, so that he might show the common nature of vision; the other, indicative of what is his own.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"Λόγους δὲ δείκνυσιν ὁρατοὺς, κατὰ τὸ ἐν Ἐξόδῳ· \"Καὶ πᾶς ὁ λαὸς ἑώρα τὴν φωνήν.\" Τῶν δὲ ἄλλων προφητῶν, οἱ μὲν ὅρασιν, οἱ δὲ λόγον τῆς προφητείας προέταξαν. Ὅρασιν μὲν, Ἀβδιοῦ, Ναοὺμ, Ἀββακούμ· Λόγον δὲ, Ὠσηὲ, Ἀμὼς, Μχαίας, Ἰωνᾶς, Σοφονίας, Ἀγγαῖος, Ζαχαρίας. Ὁ Μαλαχίας δὲ, \"Λῆμμα λόγου Κυρίου,\" φησί. Καὶ ὁ Ναοὺμ, \"Λῆμα Νινευῆ.\" Καὶ Ἀββακοὺμ, \"Τὸ λῆμμα ὃ εἶδεν Ἀββακούμ·\" δηλοῦντες, ὅτι οὐκ ἀφ' ἑαυτῶν ἔχουσι τῆς προφητείας τὴν δύναμιν, ὡς τὸ λῆμμα ἴσον εἶναι τὸ δόμα παρὰ Θεοῦ· τὸ δὲ, \"Ἐν χειρὶ Ἀγγαίου,\" ταυτὸν τῷ λήμματι δύναται.\" Ὁ μὲν οὖν Ἡσαΐας προτάξας τὴν ὅρασιν, τοὺς λόγους ἐπήνεγκεν· ὁ δὲ Ἀμὼς λόγους προτάξας, τὸ, \"Οὓς ἴδεν ἐπήγαγεν·\" καὶ οἱ μὲν χρόνους ὁρίζουσιν, οἱ δὲ ἀχρόνως συνέγραψαν. Καὶ οἱ μὲν τοῦ γένους βασιλέας προέγραψαν· οἱ δὲ τῶν Βαρβάρων ἴσως, διὰ τὸ τότε κρατεῖν ὡς ἐπισημοτέρους ἄρχοντας. Καὶ τοὺς ἑαυτῶν πατέρας οἱ μὲν ἐνέθηκαν, οἱ δὲ παρέλιπον. Καὶ τάχα φασὶν, οἱ μὲν ἐξ ἐπισήμων πατέρων, διὰ τὸ εὐπαράδεκτον· (πιστότεροι γὰρ οἱ γνωριμώτεροι)· οἱ δὲ τῶν ἀσήμων παρεσιώπησαν. Λέγουσι δὲ μὴ τὸν ἕνα τῶν δώδεκα τοῦ Ἡσαΐου τὸν πατέρα τυγχάνειν· ἐκεῖνος γὰρ Ἀμὼς ψιλῶς λέγεται, καὶ ἑρμηνεύεται λόγος σκληρός. Ὁ δὲ τοῦ Ἡσαΐου δασύνεται, καὶ σημαίνει τελέωσιν, καὶ δύναμιν, καὶ ἰσχύν. Ὀζίας δὲ ὁ αὐτὸς καὶ Ἀζαρίας ἐλέγετο. Ἐν μὲν γὰρ τῇ δευτέρᾳ τῶν Παραλειπομένων, Ὀζίας εἴρηται· ἐν δὲ τῇ δευτέρᾳ τῶν Βασιλειῶν, Ἀζαρίας, καὶ πατρὸς τοῦ αὐτοῦ καὶ μητρός. Ἡ μὲν γὰρ μήτηρ Χανᾶ· ὁ δὲ πατὴρ Ἀμασίας. Καὶ χρόνος τῆς βασιλείας ὁ αὐτὸς, πεντήκοντα δύο ἔτη.","english":"He shows that words are visible, according to what is in Exodus: \"And all the people saw the voice.\" Of the other prophets, some set \"vision\" before their prophecy, others \"word.\" Vision: Obadiah, Nahum, Habakkuk. Word: Hosea, Amos, Micah, Jonah, Zephaniah, Haggai, Zechariah. But Malachi says, \"The burden of the word of the Lord.\" And Nahum: \"The burden of Nineveh.\" And Habakkuk: \"The burden which Habakkuk saw\"—making clear that they do not have the power of prophecy from themselves, so that \"burden\" is equivalent to the gift from God; and \"in the hand of Haggai\" can mean the same as \"burden.\" Isaiah, then, having set vision first, brought in the words; but Amos, having set words first, added \"which he saw.\" And some define times, while others wrote without times. And some wrote beforehand the kings of their own race; others perhaps those of the barbarians, because they were then in power as more notable rulers. And some included their own fathers, while others omitted them. And perhaps, they say, those of distinguished fathers did so for the sake of easy acceptance (for the more well-known are more trustworthy), while those of undistinguished fathers passed them over in silence. And they say that the father of Isaiah is not the one of the twelve; for that one is called Amos without aspiration, and is interpreted as \"a harsh word.\" But the father of Isaiah is aspirated, and signifies completion, and power, and strength. And Uzziah was the same person as Azariah. For in the second book of Chronicles he is called Uzziah; but in the second book of Kings, Azariah, with the same father and mother. For his mother was Chanah; and his father was Amaziah. And the time of his reign was the same: fifty-two years.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"Ἐπὶ Ὀζίου δὲ τοῦ καὶ Ἀζαρίουἐπροφήτευσεν Ἡσαΐας, Ὠσηὲ, Ἀμώς. Ἀλλ' ἐπειδὴἀρχὴ λόγου Κυρίου πρὸς Ὠσηὲ, μήποτε πρῶτος ἤρξατο προφητεύειν; καὶ ἐπειδὴ ὁ Ἀμὼς, πρὸ δύο ἐτῶν τοῦ σεισμοῦ, μήποτε πρὸ τῆς Ὁράσεως Ἡσαΐου, ἐν ᾗ φησιν, Ἐπήρθη τὸ ὑπέρθυρον; Βʹ. Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησεν9. Καταπλήττει τοὺς ἀκούοντας, ὡς καὶ τῶν ἀναισθήτων αἰσθανομένων Θεοῦ λόγων, οὓς αὐτοὶ λογικοὶ ὄντες ἀπώσαντο. Ἴσως δὲ οὐ λόγων ἀκροατὰς ἀξιοπίστους ζητῶν, μέλλων δὲ δικαστὰς, ἐφ' ὧν ἤμελλε κατηγορεῖν τοῦ λαοῦ, τὰς ἐν οὐρανῷ δυνάμεις, καὶ τὰ ἐπὶ γῆς ἦκα συγκαλεῖ τὰ ἔθνη προαινιττόμενος, ἅπερ ἀντ' Ἰουδαίων τῶν ἀγνωμόνων κέκληκεν ὁ Θεὸς, οἳ καὶ τῆς ἐκείνων ἀγνωμοσύνης καταδικάζουσιν. Ἤγουν ἐπιδὴ μετὰ μακροὺς ἤμελλε γενέσθαι τὰ θεσπιζόμενα χρόνους, καὶ πρὸς τὴν ἔκβασιν οὐδεὶς ἂν τῶν ἀκουόντων διετέλεσε ζῶν, τὰς θείας δυνάμεις, καὶ τὰ διαιωνίζοντα μέρη τοῦ κόσμου καλεῖ καὶ πρὸς τὴν τῶν ἐκβησομένων ἐς ὕστερον μαρτυρίαν. Μήποτε δὲ, ὡς τοῦ Ἰουδαίων ἔθνους μηκέτι φωνῆς ἀξίου θείας ὑπάρχοντος, τῶν ἐθνῶν ἐπικαλεῖται τοὺς οὐράνιον ἔχοντας φρόνημα, καὶ τοὺς γεωδεστέρους; Διὸ τοῖς μὲν πρώτοις, ὡς συνετοῖς, τὸ ἀκούειν ἀπένειμεν· τοῖς δὲ δευτέροις, τὸ","english":"In the days of Uzziah, also called Azariah, Isaiah prophesied, as did Hosea and Amos. But since \"the beginning of the word of the Lord was to Hosea,\" was he perhaps the first to begin prophesying? And since Amos prophesied two years before the earthquake, was he perhaps before the Vision of Isaiah, in which he says, \"The lintel was lifted up\"? 2. \"Hear, O heavens, and give ear, O earth, for the Lord has spoken.\" He astonishes his hearers, as though even senseless things perceived the words of God, which they themselves, though rational, had thrust away. Perhaps, however, not seeking trustworthy hearers of his words but rather judges before whom he was about to accuse the people, he summons the powers in heaven and, as it were, the nations upon the earth, foretelling that God has called these in place of the senseless Jews, and that they also condemn the senselessness of those men. Or rather, since the things prophesied were to come to pass after long ages, and none of his hearers would have remained alive until the outcome, he calls upon the divine powers and the everlasting parts of the world as witnesses to the future fulfillment of what would come to pass. Perhaps, then, since the nation of the Jews was no longer worthy of the divine voice, he calls upon those of the nations who have a heavenly mind, and those more earthbound. Therefore to the former, as understanding, he assigned the hearing; but to the latter, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"ἐνωτίζεσθαι. Σωματικώτερον γὰρ τὸ δι' ὤτων ἀκούειν. Ἡ γοῦν ἐπειδὴ καὶ ἐν τοῖς Ἰουδαίοις ἦσάν τινες ὑψηλοὶ, οἷον προφῆται, καὶ τοιοῦτοί τινες, εἰ καὶ σπάνιοι· τὸ δὲ λοιπὸν ἅπαν γεῶδες καὶ ταπεινὸν, ἀμφοτέρους ἐκάλεσεν. Τάχα δὲ καλεῖ μάρτυρας, ἐφ' ὧν ἡ τοῦ νόμου δόσις ἐγένετο, τὴν παρανομίαν ἐπὶ τῶν αὐτῶν διελέγξαι βουλόμενος. Ἐκκλησιάσατε γὰρ, φησὶ, πρός με τοὺς φυλάρχους ὑμῶν, καὶ τοὺς πρεσβυτέρους ὑμῶν, τοὺς κριτὰς, καὶ τοὺς γραμματοεισαγωγεῖς, ἵνα λαλήσω εἰς τὰ ὦτα αὐτῶν, καὶ διαμαρτύρωμαι αὐτοῖς τόν τε οὐρανὸν καὶ τὴν γῆν.\" Διὸ καὶ Μωϋσῆς ἐπικαλεῖται τούτους ὡς μάρτυρας· \"Πρόσεχε, οὐρανὲ, καὶ λαλήσω· καὶ ἀκουέτω γῆ ῥήματα ἐκ στόματός μου.\" Τὸ δὲ πάντως ἐκβήσεσθαι ταῦτα δηλῶν, ἐπήνεγκεν· Ὅτι Κύριος ἐλάλησεν. \"Ἐπεὶ γὰρ, φησὶν, Θεὸς ἔφη, καὶ γίνεται.\" Ὡς τοίνυν ἐπισημοτάτη γέγονεν ἡ πρόσληψις τῶν ἐν Ἰσραὴλ, πάσης κατ' Αἰγυπτίων καὶ τῶν ἄλλων πολεμίων κινηθείσης τῆς κτίσεως· οὕτω καὶ τὴν ἀποβολὴν πᾶσιν ἐθέλει γνωρίζεσθαι. Καὶ πάλιν, ἐπεὶ παριδόντες τὸν νόμον ἐλάτρευσαν τῇ κτίσει παρὰ τὸν κτίσαντα, στρατιὰν οὐρανοῦ καὶ τὰ ἐξ ὕλης προσκυνήσαντες εἴδωλα, οἰκονομικώτατα τὴν ἐν τούτοις αὐτῶν ἀσέβειαν ὑπαινίττεται διὰ τῆς ἐπικλήσεως. Διὸ καὶ πρὸς ἕνα φησὶ τῶν προφητῶν ὁ Θεός· \"Ἀνάστηθι, καὶ κρίθητι πρὸς τὰ ὄρη, καὶ ἀκουσάτωσαν οἱ βουνοὶ φωνῆς σου.","english":"To give ear. For hearing through the ears is more bodily. At any rate, since there were also among the Jews certain lofty men, such as prophets, and certain others of this sort, even if rare, while the rest were entirely earthbound and lowly, he called both. Perhaps he calls as witnesses those at whose hands the giving of the law took place, wishing to convict the lawlessness upon the same. For \"Assemble to me,\" he says, \"your rulers and your elders, your judges and your scribes, that I may speak into their ears and testify to them both heaven and earth.\" Therefore Moses also calls upon these as witnesses: \"Give heed, heaven, and I will speak; and let the earth hear the words from my mouth.\" And indicating that these things will certainly come to pass, he added: \"Because the Lord has spoken.\" \"For since,\" he says, \"God has spoken, it also comes to be.\" Just as, therefore, the taking up of those in Israel became most notable, when the whole creation was stirred against the Egyptians and the other enemies, so also he wishes the casting off to be made known to all. And again, since they transgressed the law and served the creature rather than the Creator, worshipping the host of heaven and idols made of matter, most fittingly he hints at their impiety in these things through the invocation. Therefore God also says to one of the prophets: \"Arise, and contend with the mountains, and let the hills hear your voice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Ἀκούσατε, οἱ βουνοὶ, τὴν κρίσιν τοῦ Κυρίου, καὶ φάραγγες, θεμέλια τῆς γῆς, ὅτι κρίσις τῷ Κυρίῳ πρὸς τὸν λαὸν αὐτοῦ, καὶ μετὰ τοῦ Ἰσραὴλ διελεγχθήσεται.\" Οὐ γὰρ πρὸς ὄρη καὶ βουνοὺς ἡ κρίσις, πρὸς αὐτὴν δὲ τὴν ἀσέβειαν τὴν ἐν ὄρεσι καὶ βουνοῖς. Πρὸς δὲ τούτοις κέντρον μνήμης παρέσχεν αὐτοῖς. Οὐρανὸς γὰρ καὶ γῆ διὰ παντὸς θεωρούμενα τὴν τῶν ὁρώντων λήθην ἐξέκρουεν, ἐφ' ὧν αὐτοὺς ἐποιήσαντο. Ἐπὶ πάντων ἀκούειν λεκτέον· πρὸς ἀνθρώπους γὰρ ὁ λόγος, οὓς ἐκάλεσεν υἱούς. Καὶ ἐπεὶ πᾶς ἄνθρωπος ἐκ ψυχῆς οὐρανίας καὶ σώματος γηΐνου συνέστηκε, καὶ συγγένειαν ἔχει πρὸς οὐρανόν τε καὶ γῆν, ἐπὶ τῶν οἰκειοτάτων αὐτοῦ τὴν ἁμαρτίαν ἐλέγχει. Υἱοὺς ἐγέννησα καὶ ὕψωσα· αὐτοὶ δέ με ἠθέτησαν. [γʹ.] Ἔγνω βοῦς τὸν κτησάμενον, καὶ ὄνος τὴν φάτνην τοῦ κυρίου αὐτοῦ. Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός μου οὐ συνῆκεν9. Τῷ Θεῷ Λόγῳ πρέποι ἂν τὸ περὶ ψυχῶν εἰπεῖν λογικῶν, Υἱοὺς ἐγέννησα, καὶ ὕψωσα. Ἐγέννησε δὲ κατ' ἀμφότερα· τοῦτο μὲν, ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι παραγαγών· τοῦτο δὲ, κατ' ἀρετὴν καὶ δόγματα σπουδάσας ἀποδεῖξαι βελτίονας· καθὼς καὶ τὸ ὕψωσα λέγεται. Οὕτω καὶ Παῦλος ὠδίνει τοὺς ἐν οἷς δεῖ μορφωθῆναι Χριστόν. Νόμον γὰρ αὐτοῖς παρέσχε, καὶ προφήτας ἀπέστειλεν. Ἢ τὸ ὕψωσα, διὰ τὸ ἐξαγαγεῖν αὐτοὺς μετὰ δόξης Αἰ γύπτου, καὶ τοσαῦτα κατὰ τῶν λυπούντων ἐπιτελέσαι παράδοξα. Καὶ πατρικὴν δὲ πρόνοιαν ὑπὲρ αὐτῶν ἐπεδείξατο· οἷον, ἄρτον ἐξ οὐρανοῦ, καὶ τράπεζαν ἐν ἐρήμῳ διδούς.","english":"Hear, you hills, the judgment of the Lord, and you valleys, foundations of the earth, for the Lord has a judgment against his people, and he will be reproved with Israel. For the judgment is not against mountains and hills, but against the impiety itself that is in the mountains and hills. Moreover, he provided them with a goad of memory. For heaven and earth, contemplated continually, drove out the forgetfulness of those who saw them, on which they had made them. In all things it must be said to hear; for the word is addressed to men, whom he called sons. And since every man is composed of a heavenly soul and an earthly body, and has a kinship with heaven and earth, he convicts the sin on the things most akin to him. I begot sons and exalted them; but they rejected me. The ox knows its owner, and the donkey the manger of its lord. But Israel did not know me, and my people did not understand. It would be fitting for God the Word to say concerning rational souls, I begot sons, and exalted them. And he begot them in both respects: on the one hand, bringing them from non-being into being; on the other, earnestly making them better through virtue and doctrines; just as the phrase I exalted them is also said. Thus Paul too was in labor with those in whom Christ must be formed. For he gave them the law, and sent prophets. Or I exalted them, because he brought them out of Egypt with glory, and performed so many marvelous things against those who grieved them. And he displayed fatherly providence on their behalf: for example, giving bread from heaven, and a table in the wilderness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":11,"ref":"p11","source":"Υἱοὺς οὖν αὐτοὺς, καὶ ὡς κτίσματα καλεῖ νοερὰ, καὶ ὡς πλείονος παρὰ τοὺς ἅλλους τυχόντας κηδεμονίας, ὅτε ἐγενήθη \"Μερὶς Κυρίου λαὸς αὐτοῦ Ἰακὼβ, σχοίνισμα κληρονομίας αὐτῶν Ἰσραήλ. Διόπερ αὐτοὺς καὶ τῆς προσηγορίας ταύτης ἠξίωσεν, εἰ καὶ ἀνάξιοι ταύτης ἐγένοντο. Διὸ καὶ τὴν υἱῶν προσηγορίαν ἔσχον εἰκονικήν. Ἡ γὰρ ἀληθὴς υἱοθεσία ἐκείνων ἐστίν. \"Οἷς ἔδωκεν ἐξουσίαν υἱοῖς Θεοῦ γενέσθαι, οἳ οὐκ ἐξ αἱμάτων, οὐδὲ ἐκ θελήματος σαρκὸς, ἀλλ' ἐκ Θεοῦ ἐγενήθησαν·\" ὡς πρὸς ἀντιδιαστολὴν πρωτότοκος Ἰσραὴλ, ἀλλ' οὐ μονογενὴς εἴρηται· μὴ τοίνυν Ἰουδαῖοι φρονείτωσαν ἀκούοντες, Υἱὸς πρωτότοκός μου Ἰσραήλ· ἐπεὶ καὶ Κάϊν πρωτότοκος ὢν κατηράθη, θαυμασθέντος τοῦ Ἄβελ. Καὶ Ἰσμαὴλ πρωτότοκος, ἀλλ' οὐ κληρονόμος· καὶ Ἡσαῦ πρωτότοκος, ἀλλ' ἐμισήθη. \"Τὸν Ἰακὼβ γὰρ ἠγάπησα, φησὶν, τὸν δὲ Ἡσαῦ ἐμίσησα.\" Καὶ Ῥουβὴν πρωτότοκος, ἀλλ' ἀπεβλήθη, εἰς τὴν περὶ Χριστοῦ ἐπαγγελίαν, Ἰούδα προτιμηθέντος. Θεὸς μὲν οὖν, τὸ ἐπ' αὐτῷ, καὶ γεννᾷ καὶ ὑψοῖ, καὶ δίδωσι τοῖς ἀξίοις εἰπεῖν, \"Πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς.\" Οἱ δὲ ἐξ Ἰσραὴλ ἠθέτησαν αὐτὸν, οὐ φοβηθέντες ὡς Θεὸν, οὐχ ὡς πατέρα τιμήσαντες. Τὸ γὰρ σέβας τοῖς εἰδώλοις ἀπένειμαν, λέγοντες \"Τῷ ξύλῳ· Θεός μου εἶ","english":"He calls them sons, then, both as rational creatures and as those who obtained greater care than others, when it was said, \"The Lord's portion is his people Jacob, the measuring-line of their inheritance is Israel.\" Therefore he deemed them worthy even of this title, even if they became unworthy of it. Hence they also received the title of sons in a figurative sense. For the true adoption as sons belongs to those of whom it is said, \"To those he gave authority to become sons of God, who were born not of bloods, nor of the will of the flesh, but of God.\" So, by way of contrast, Israel is called firstborn, but not only-begotten. Let not the Jews, then, be proud when they hear, \"Israel is my firstborn son,\" since Cain too, being firstborn, was cursed, while Abel was admired. And Ishmael was firstborn, but not heir; and Esau was firstborn, but was hated. \"For I loved Jacob,\" he says, \"but I hated Esau.\" And Reuben was firstborn, but was rejected, when Judah was preferred in the promise concerning Christ. God, then, so far as it depends on him, both begets and exalts, and grants to those who are worthy to say, \"Our Father who is in heaven.\" But those from Israel rejected him, not fearing him as God, not honoring him as a father. For they assigned their reverence to idols, saying, \"To the wood: You are my God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"σύ· καὶ τῷ λίθῳ· Σύ με ἐγέννησας,\" τὸν διάβολον ἐπιγεγραμμένοι πατέρα. Ὁ γὰρ ποιῶν τὴν ἁμαρτίαν, φησὶν, ἐκ τοῦ διαβόλου γεγέννηται. Καὶ τοῖς πονηρευομένοις φησίν· \"Ὑμεῖς ἐκ τοῦ πατρὸς ὑμῶν τοῦ διαβόλου ἐστέ.\" Ταῦτα δὲ καὶ προφητικῶς τῷ Σωτῆρι λέγειν ἁρμόττει, μήτε προσδεξαμένων, καὶ σταυρῷ τετιμηκότων αὐτὸν τῶν ἐξ Ἰσραὴλ, μόνοις αὐτοῖς ἐξ ἁπάντων ἐπιδημήσαντα τῶν ἐθνῶν. Διόπερ φησίν· Ἰσραήλ με οὐκ ἔγνω. Καὶ ὁ λαός με οὐ συνῆκεν. οὐ γὰρ συνῆκαν, οἷος ἄρα αὐτὸς ἦν, ὁ καὶ τοῖς πατράσιν αὐτῶν ἐν ἀνθρωπείῳ σχήματι διαφόρως ἑωραμένος. Τοιγαροῦν φησιν· \"Ἀβραὰμ ὁ πατὴρ ὑμῶν ἐπεθύμησεν ἰδεῖν τὴν ἡμέραν τὴν ἐμὴν, καὶ ἴδεν, καὶ ἐχάρη.\" Καί· \"Ἱερουσαλὴμ, Ἱερουσαλὴμ, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου, καὶ οὐκ ἠθελήσατε!\" Περὶ παντὸς μὲν οὖν ἀνθρώπου, τὸ κατ' εἰκόνα καὶ τὴν λογικὴν ἀπολωλεκότος ἀξίαν εἴρηται· καὶ, \"Ὃς ἐν τιμῇ ὢν οὐ συνῆκεν, παρασυνεβλήθη τοῖς κτήνεσιν τοῖς ἀνοήτοις καὶ ὡμοιώθη αὐτοῖς·\" Ἰουδαῖοι δὲ, τοσαύτης τιμῆς ἀπολαύσαντες, μὴ μόνον λογικοὶ γενόμενοι, ἀλλὰ καὶ Θεοῦ χρηματίσαι λαὸς, οὗτοι δὴ, φησὶν, ἀλόγων κτηνῶν πεφήνασιν ἀλογώτεροι, μήτε κατὰ βοῦν, τὸν δεσπότην γινώσκοντες. Φυσικὴ γὰρ τοῦτον φαντασία γινώσκει. Μήτε κατὰ ὄνον, τὴν φάτνην τοῦ Κυρίου αὐτοῦ. Ὁ γὰρ ὄνος κἂν τὸν δεσπότην οὐκ οἶδεν, ἀλλ' οὖν εἰς τὸν τόπον τῆς φάτνης ἀπὸ συνηθείας ἐπείγεται. Τὴν φάτνην γὰρ γνωρίζει διὰ τὸ λαίμαργον, Διόπερ, ὡς ἀνοικείως ἐχόντων πρὸς ἄλληλα τῶν ζώων, ἐν Δευτερονομίῳ μὴ ἀροτριᾷν ἐν μόσχῳ καὶ ἀνθρώπῳ παρακελεύεται·","english":"You, and to the stone: \"You begot me,\" having inscribed the devil as father. For he who commits sin, he says, has been begotten of the devil. And to those who do evil he says: \"You are of your father the devil.\" But it is fitting that these things be said prophetically also to the Savior, since those from Israel neither received him nor honored him with a cross, though he came to dwell among them alone out of all the nations. Therefore he says: Israel did not know me. And the people did not understand me. For they did not understand what sort he was, he who had also been seen by their fathers in human form in various ways. Accordingly he says: \"Abraham your father desired to see my day, and he saw it, and rejoiced.\" And: \"Jerusalem, Jerusalem, how often I wished to gather your children, and you were not willing!\" Now concerning every man, then, it has been said that he has lost the image and the rational dignity: \"He who was in honor did not understand; he was compared to the senseless beasts and became like them.\" But the Jews, having enjoyed so great an honor, not only becoming rational, but also being called the people of God—these very men, he says, have proved more irrational than irrational beasts, neither knowing their master as the ox does. For a natural impression knows him. Nor as the donkey knows its Lord's manger. For the donkey, even if it does not know its master, nevertheless hastens by habit to the place of the manger. For it recognizes the manger because of its greediness. Therefore, since these animals are in a relation of unfitness to one another, in Deuteronomy he enjoins not to plow with an ox and a man together.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"τουτέστι, τὸ ἐνεργὸν τῆς ψυχῆς καὶ φιλόπονον, τῷ φιληδόνῳ καὶ παθητικῷ μὴ συζεύξῃς. Οὐ γὰρ περὶ τῶν βοῶν μέλει τῷ Θεῷ. Ἀλλαχοῦ δὲ πάλιν συνέζευκται. Μακάριος γὰρ ὃς πειρῶν ἐπὶ πᾶν ὕδωρ, οὗ βοῦς καὶ ὄνος πατεῖ. Τουτέστιν, ὁ τῷ διδακτικῷ λόγῳ τό τε φιλόπονον τῆς ψυχῆς ἐπεγείρων, καὶ τὸ φιλήδονον αὐτῆς θεραπεύων· τὸ γὰρ ἐπιθυμητικὸν τῷ βάρει τῆς ἁμαρτίας πεφορτισμένον ἀχθοφοροῦντι ὄνῳ προσέοικεν. Ἐμὲ οὖν, φησὶν, οὐκ ἔγνω τὸν εὐεργέτην, τὸν πάντων Δημιουργόν. Ὅση δὲ βοῒ πρὸς ὄνον διαφορὰ, τοσαύτην Ἰσραὴλ, ὁ Θεὸν ὁρῶν, ἔχει πρὸς τὸν ἁπλῶς λαὸν χρηματίζοντα. δ ʹ. Οὐαὶ ἔθνος ἁμαρτωλὸν, λαὸς πλήρης ἁμαρτιῶν, σπέρμα πονηρὸν, υἱοὶ ἄνομοι9, κ.τ.ἑ. Ἔθνος καὶ λαὸς πολλαχοῦ συνεζευγμένως λέγεται ὡς τὸ,\" Ἐν πολλῷ ἔθνει δόξα βασιλέως, ἐν δὲ ἐκθλίψει λαοῦ συντριβὴ δυνατοῦ.\" Καὶ τὸ, \"Ἵνα τί ἐφρύαξαν ἔθνη καὶ λαοί;\" Νυνὶ δὲ ἀπὸ τοῦ ἔθνος εἶναι ἁμαρτωλὸν ἀρξάμενοι, ἐπιδιδόντες πρὸς κακίαν, γίνονται λαὸς πλήρης ἀνομιῶν· καὶ ἀπὸ τοῦ σπέρμα πονηρὸν εἶναι, καὶ τὸ γενέσθαι υἱοὶ ἄνομοι· ἡ γὰρ αὔξησις ἀπ' ἐλαττόνων ἐν ἀρετῇ καὶ κακίᾳ. Ἀκολούθως δὲ μετὰ τὸ σπέρμα, υἱὸς, καὶ ἀναλόγως ἐπὶ ψυχῆς. Σπέρμα γὰρ διδασκαλίας, ἡ τῶν μαθημάτων καταβολή. Υἱὸς δὲ πᾶς ὁ τῷ διδαξαμένῳ γεγονὼς παραπλήσιος, εἴτε κατ' ἀρετὴν, εἴτε κατὰ κακίαν. Ἀλλ' ὁ μὲν βασιλείας χρηματίζει, ὁ δὲ γεέννης υἱός. Ὀνειδίζει δὲ τοῖς Ἰουδαίοις, ὡς χείροσι τῶν ἄλλων ἐθνῶν. Οὐχ υἱοθεσία γὰρ τούτους, οὐχ ὕψος δόξης, κρείττους ἐποίησεν. Οὐ διάφοροι μάστιγες τοῦ μαστιγοῦντος πάντα υἱὸν, ὃν παραδέχεται.","english":"That is, do not yoke the soul's active and industrious part to its pleasure-loving and passionate part. For God does not care about oxen. But elsewhere again they are yoked together. For blessed is he who tries every water, where the ox and the donkey tread. That is, he who by the didactic word rouses the industrious part of the soul and tends its pleasure-loving part; for the desiring part, burdened with the weight of sin, resembles a donkey carrying loads. Me, then, he says, it did not know, the benefactor, the Creator of all. And as great as is the difference between an ox and a donkey, so great is the difference between Israel, who sees God, and the ordinary people. 4. Woe to a sinful nation, a people full of sins, an evil seed, lawless sons, etc. Nation and people are often said together, as in \"In a great nation is the glory of a king, but in the affliction of a people is the crushing of the mighty.\" And \"Why did the nations rage and the peoples?\" But now, beginning from being a sinful nation, advancing toward wickedness, they become a people full of lawlessness; and from being an evil seed, they also become lawless sons; for growth comes from lesser things in virtue and in wickedness. And consequently after the seed comes the son, and analogously in the case of the soul. For the seed of teaching is the laying down of lessons. And every son is one who has become like his teacher, whether in virtue or in wickedness. But the one is called a son of the kingdom, the other a son of Gehenna. And he reproaches the Jews as worse than the other nations. For it was not adoption as sons, nor height of glory, that made them better. Nor are the scourges different of him who scourges every son whom he receives.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Καὶ ἐπείπερ εὐγένειαν ηὔχουν σωματικὴν, ὡς ὄντες ἐξ Ἀβραὰμ, σπέρμα πονηρὸν, καὶ υἱοὺς ἀνόμους καλεῖ, ὡς καὶ ἐξάρχοντας Σοδόμων καὶ λαὸν Γομόῤῥας, δεικνὺς ὡς προαίρεσις καὶ βίος εὐγένειάν τε καὶ τοὐναντίον ποιεῖ. Οὗτοι δὲ προγόνους μὲν ἔσχον λαμπροὺς τοὺς πατριάρχας· ἐκ πονηρῶν δὲ τῶν μετὰ ταῦτα πατέρων γεγόνασι πονηροὶ, ἀλλ' οὐ φύσει, μιμησάμενοι δὲ τὴν ἐκείνων προαίρεσιν. Μεγάλη δὲ κατηγορία, χρηματίζειν ὅλον ἔθνος ἁμαρτωλὸν, ὡς μηδένα σχεδὸν ἐν αὐτῷ κατορθοῦν. Τὸ δὲ, πλῆρες ἁμαρτιῶν, πᾶν εἶδος κακίας ὑπέδειξεν. Τοιοῦτον τὸ, \"Πεπληρωμένους πάσης ἀδικίας.\" Καὶ τὸ, \"Οὔπω γὰρ ἀναπεπλήρωνται αἱ ἁμαρτίαι τῶν Ἀμοῤῥαίων.\" Καὶ ὁ Σωτὴρ δέ φησιν· \"Πληρώσατε καὶ ὑμεῖς τὸ μέτρον τῶν πατέρων ὑμῶν.\" Σπέρμα δὲ πονηρὸν, ὅπερ ἐχθρὸς ἄνθρωπος ἐπέσπειρε τῷ σίτῳ ζιζάνιον, ὃ τελειωθὲν υἱὸς γέγονεν ἄνομος, ἀντὶ Υἱοῦ τοῦ Ὑψίστου. Διὸ θρηνεῖ τοῦτον σχεδόν που λέγων·\n\n\"Πόθεν που μεταπέπτωκας;\" Πρώτη μὲν οὖν κατηγορία, τὸ πονηρόν· δευτέρα καὶ μείζων ἡ τοῦ ἀγαθοῦ ἐγκατάληψις, ἣν ἐπαναβαίνει τὸ παροξύναι τὸν ἀγαθόν τε καὶ πρᾶον· τῶν, κατὰ τὴν ἀναλογίαν, ὀργὴ θησαυρίζεται. Ἀλλ' ὥσπερ ὁ τελειούμενος τοῖς ἔμπροσθεν ἐπεκτείνεται· οὕτως ὁ ἁμαρτάνων εἰς τὸ κατόπιν ἀναποδίζει. Περὶ οὗ φησιν· \"Ἰδοὺ οἱ μακρύνοντες ἑαυτοὺς ἀπὸ σοῦ, ἀπολοῦνται. Ὡς δὲ πᾶν εἶδος θεραπείας προσενεγκὼν ἁμαρτάνουσι, Τί ἔτι πληγήσεσθε, φησί; Τοῖς μὲν γὰρ ἰάσιμα πλημμελήσασι φησὶν ἀπειλῶν ὁ λόγος· \"Ἐπισκέψομαι ἐν ῥάβδῳ τὰς ἀνομίας αὐτῶν.\" Τοῖς δὲ νοσοῦσιν ἀνίατα· Τί ἔτι πληγεῖτε; ὡς ἄν τις ἀπορῶν καὶ ἀπογνοὺς τὴν διόρθωσιν.","english":"And since they boasted of bodily nobility, as being from Abraham, he calls them a wicked seed and lawless sons, as also rulers of Sodom and people of Gomorrah, showing that choice and manner of life produce both nobility and its opposite. These men had splendid ancestors, the patriarchs; but from the wicked fathers after them they became wicked—not by nature, but by imitating their choice. And it is a great accusation that a whole nation is called sinful, so that scarcely anyone in it succeeds in virtue. And the phrase \"full of sins\" indicated every kind of wickedness. Such is the saying, \"Filled with all unrighteousness.\" And, \"For the sins of the Amorites are not yet fulfilled.\" And the Savior also says: \"Fill up also you the measure of your fathers.\" And a wicked seed is that which the enemy man sowed as a weed among the wheat, which when matured became a lawless son, instead of a Son of the Most High. Therefore he laments over this one, saying somewhere:\n\n\"How have you fallen?\" The first accusation, then, is the wickedness; the second and greater is the abandonment of the good, to which is added the provoking of the good and gentle one; for those who do so, in proportion, store up wrath. But just as the one being perfected stretches forward to the things before, so the one sinning goes backward to the things behind. Concerning which he says: \"Behold, those who distance themselves from you shall perish.\" And as one who has applied every kind of remedy to those who sin, he says, \"Why should you be struck any more?\" For to those who have erred curable, the word says, threatening: \"I will visit their iniquities with a rod.\" But to those who are incurably sick: \"Why should you be struck any more?\"—as one who is at a loss and despairs of their correction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Τῶν δὲ περιστατικῶν συγχωρήσεων, αἱ μὲν ἐφ' ἁμαρτήμασι γίνονται· αἱ δὲ πρὸς τὴν τῶν πειραζομένων βελτίωσιν· αἱ δὲ πρὸς ἀνάδειξιν ἀρετῆς λανθανούσης, ὡς ἐπὶ τοῦς Ἰώβ· αἱ δὲ πρὸς τὴν τῶν ἀπεγνωσμένων ἀπώλειαν, ὡς αἱ νῦν ἀπειλούμεναι, ὥσπερ αἱ τοῦ Φαραώ. Ταύτας δὲ δυνατὸν μόνως νοεῖν, μετὰ τὸ σωτήριον πάθος παραδοθέντος τοῦ ἔθνους. Οὐ γὰρ ἦν ὅ τι μεῖζον ἁμάρτωσιν Ἰουδαῖοι εἰπόντες· \"Αἶρε, αἶρε, σταύρου αὐτόν.\" \"Οὐκ ἔχομεν βασιλέα εἰ μὴ Καίσαρα.\" Τοιγαροῦν διαμαρτύρονται τούτοις οἱ τοῦ Χριστοῦ μαθηταὶ ὡς πρώτοις κατάρξαντες, καὶ μὴ δεξαμένων ἐπὶ τὰ ἔθνη τρεπόμενοι, μονονουχὶ λέγοντες· \"Ἰατρεύσαμεν τὴν Βαβυλῶνα, καὶ οὐκ ἰάθη. Ἐγκαταλίπωμεν αὐτήν.\" Βαβυλῶνι γὰρ, ὡς ἀσεβεῖς, ἀπεικάζονται. Αἱ γὰρ πρὸ τῆς παρουσίας τοῦ Σωτῆρος ἁμαρτίαι οὐκ ἦσαν ἀνίατοι. Καὶ προφήτας γὰρ ἔσχον ἐν Βαβυλῶνι. Καὶ πάλιν ἐναπελθόντες, τῇ λατρείᾳ τῇ κατὰ νόμον ἐχρήσαντο, μετὰ δὲ τοὺς Ῥωμαίους, οὐκ ἔτι, καθαιρεθέντος αὐτοῖς τοῦ νεὼ, καὶ πάντων διεσπαρμένων. Κύριον ἄρα καὶ ἅγιον Ἰσραὴλ τὸν Χριστὸν παρίστησιν ὁ προφήτης, ὃν ἐγκατέλιπον, ὄτε καὶ πᾶσα κεφαλὴ τούτων εἰς πόνον ἐγένετο, ἀρχικὴ δῆλον ἐξουσία ταπεινωθεῖσα. Καὶ ἀπὸ ποδῶν μέχρι κεφαλῆς ἡ πληγή. Ἀπὸ σμικροῦ μέχρι τοῦ μείζονος. Τοιγαροῦν ἀπεγνώσθησαν. Τίς γὰρ ἂν αὐτοῖς μείζων ἐπεγένετο θεραπεία, μετὰ τὴν ἐκ τοῦ Σωτῆρος ἐπιδημήσαντος, τοῦ πᾶσαν νόσον καὶ μαλακίαν ψυχῶν τε καὶ σωμάτων τοῖς πεπιστευκόσι δυνηθέντος ἰάσασθαι;","english":"Of circumstantial concessions, some occur for sins, some for the improvement of those being tested, some for the display of hidden virtue, as in the case of Job, and some for the destruction of those who are utterly hopeless, as those now threatened, just like those of Pharaoh. These things can be understood only in one way: after the saving Passion, when the nation was handed over. For there was nothing greater the Jews could have sinned by saying, \"Away, away, crucify him,\" and \"We have no king but Caesar.\" Therefore the disciples of Christ bear witness to them as the first to begin, and when they did not receive it, turning to the Gentiles, saying almost in so many words, \"We healed Babylon, and she was not healed. Let us abandon her.\" For they are likened to Babylon, as impious. For the sins before the coming of the Savior were not incurable. For they had prophets in Babylon. And again, having returned, they made use of the worship according to the Law; but after the Romans, no longer, since their temple was torn down and all were scattered. The prophet therefore sets forth the Lord and Holy One of Israel, Christ, whom they abandoned, when also every head of theirs became pain—clearly the ruling authority brought low. And from feet to head the blow. From the least to the greater. Therefore they were given up as hopeless. For what greater healing would have come to them after the visit of the Savior, who was able to heal every disease and weakness of souls and bodies for those who believed?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Τινὲς δὲ, πᾶσα κεφαλὴ, τὸν καθ' ἕνα φασὶν ἄνθρωπον, ὡς τὸ, \"Λάβετε ἀρχὴν ἀπὸ πάσης συναγωγῆς Ἰσραὴλ κατὰ κεφαλὴν αὐτῶν.\" Ὡς μηδενὸς εὑρεθέντος ἀξίου τὴν ἀπειλουμένην δίκην διαφυγεῖν. Ἔστι δὲ τραῦμα μὲν, λύσις τῆς τοῦ σώματος συνεχείας, κατὰ μικρόν τι μέρος τῆς συναφείας διακοπείσης· ὃ δηλοῦν δύναται τὰ σχίσματα τῆς Ἐκκλησίας. Ὁ δὲ μώλωψ, ἴχνος ἐστὶ πληγῆς ὕφαιμον, θλασθέντος τοῦ σώματος ἐκ τῆς ἀντιτυπίας τοῦ πλήξαντος. Καὶ τοῦτο δὲ κατά τι μέρος συνίσταται· ὃ τὰς ὑπούλους καρδίας δηλοῖ. Φλεγμονὴ δὲ ὄγκος ἐστὶ πυρώδης, συῤῥεόντων ἐπὶ τὸ ἀσθενὲς μέρος τῶν ὑγρῶν, καὶ τῇ παρὰ φύσιν θερμασίᾳ φλεγόντων τὸ πεπονθός· ὃ δηλοῖ, ψυχῆς ἔπαρσιν ἐξ οἰήσεως ἀλόγου ὀγκουμένης, καὶ διὰ τοῦτο κατὰ τῆς γνώσεως ἐπαιρομένης Χριστοῦ. Φησὶ δὲ περὶ τῶν Ἰουδαίων, ὡς οὐχ ἓν ἀφωρισμένως ἐσχήκασι πάθος, ἀλλ' ἡνωμένως αὐτοῖς ἐπίκειται τὸ κακὸν, ὡς πάντα συγκεχῦσθαι ὁλοσχερῶς τὰ πάθη, καὶ μὴ δέχεσθαι πάθος ἕκαστον τὰ κατάλληλα βοηθήματα. Μάλαγμα μὲν οὖν ὁ μετὰ πραότητος καὶ ἐπιεικείας ταπεινωτικὸς τῶν ματαίων φυσιώσεων λόγος. Ἔλαιον δὲ ὁ μετὰ οἴκτου καὶ συμπαθείας τὸ δολερὸν, καὶ ὕπουλον, καὶ τραχὺ τῶν ἐν ὑποκρίσει ψευδολόγων καταλεαίνων. Κατάδεσμος δὲ ὁ τὰ πρὸς διάστασιν ἐπειγόμενα συγκρατῶν. Τὸ δὲ, Οὐκ ἔστιν ἐν αὐτῷ ὁλοκληρία, καὶ τὰ ἑξῆς, Σύμμαχος οὕτως ἐξέδωκεν· Οὐκ ἔστιν ἐν αὐτῷ ὑγιὲς, ἀλλὰ τραῦμα, καὶ μώλωψ, καὶ πληγὴ, τραύματος οὐ σφιγγομένου, οὐδὲ ἐπιδεννομένου, οὐδὲ ἁπαλυνομένου ἐλαίῳ. ζʹθʹ. Ἡ γῆ ὑμῶν ἔρημος αἱ πόλεις ὑμῶν πυρίκαυστοι.","english":"Some say that \"every head\" means each individual person, as in \"Take a beginning from every congregation of Israel according to their head,\" meaning that no one was found worthy to escape the threatened judgment. A wound is a breaking of the body's continuity, when the connection is severed in some small part; this can signify the schisms of the Church. A bruise is a bloody mark of a blow, when the body is crushed by the resistance of what struck it. And this too occurs in some part; it signifies hearts that are secretly diseased. An inflammation is a fiery swelling, when the humors flow together to the weak part and by unnatural heat inflame the affected place; this signifies the soul's puffing up from irrational conceit, swollen and therefore lifting itself against the knowledge of Christ. He speaks of the Jews, that they have not had one passion in isolation, but the evil lies upon them united, so that all the passions are wholly confounded together, and each passion does not admit the remedies suited to it. A salve, then, is the word that humbles empty swellings with gentleness and forbearance. Oil is the word that, with pity and compassion, smooths the deceitful, secretly diseased, and rough speech of those who lie in hypocrisy. A bandage is what holds together things that rush toward division. And the passage \"There is no soundness in him,\" and what follows, Symmachus rendered thus: \"There is nothing healthy in him, but a wound, and a bruise, and a blow, of a wound not bound, nor bandaged, nor softened with oil.\" The ninth. Your land is desolate, your cities burned with fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Τὴν χώραν ὑμῶν ἐνώπιον ὑμῶν ἀλλότριοι κατεσθίουσιν αὐτὴν9, κ.τ.λ. Ταῦτα προεῖπεν ἐπὶ τῆς Ὀζίου βασιλείας, ἐπληρώθη δὲ μερικῶς μὲν ὑπὸ Βαβυλωνίων· ἐπὶ δὲ τῆς ὑπὸ Ῥωμαίων πολιορκίας ὁλοσχερῶς, ἃ μέχρι νῦν ὁρᾶται. Ἀμπελῶνα δὲ τὸ ἔθνος καλεῖ. Λέξει γὰρ προϊών· \"Ὁ γὰρ ἀμπελὼν Κυρίου Σαβαὼθ\n\nοἶκος τοῦ Ἰσραήλ ἐστι.\" Τὴν δὲ τῆς ἐρημίας αἰτίαν φησὶν, ὅτι κραυγὴν ἐπόθησαν, καταλιπόντες τὸ πνεῦμα τὸ πρᾶόν τε καὶ ἡσύχιον. Ἀντιμετρεῖ γὰρ δικαίως ὁ Θεὸς ἐγκαταλιπὼν τοὺς ἐγκαταλιπόντας αὐτόν. Τὸ παντελὲς δὲ τῆς ἐγκαταλείψεως ἡ τοῦ ἀμπελῶνος σημαίνει σκηνή. Ἐν ὅσῳ γὰρ ἔχει καρποὺς, οἰκεῖται ὑπὸ τοῦ φυλάττοντος ἡ σκηνή. Τρυγηθέντων δὲ τούτων, ἔρημος ἀπολείπεται. Οὕτω τοῦ παντὸς ἔθνους καρποφοροῦντος, ὁ θεῖος εἱστήκει νεώς. Ἀντ' ἐπισκοπῆς ἐντεῦθεν ἐφρούρει τοῦτο Θεὸς λέγων· \"Ἐγὼ ἔσομαι αὐτῇ, λέγει Κύριος [εἰς τεῖχος] πυρὸς κυκλόθεν, καὶ εἰς δόξαν ἔσομαι ἐν μέσῳ αὐτῆς.\" Τοιγαροῦν ἀγγελικαῖς ἐχαρακοῦτο δυνάμεσιν. Ὡς δὲ τῶν ἁμαρτιῶν τὰς ἀκάνθας ἐβλάστησε, καὶ σταφυλὴν χολῆς, καὶ κληματίδα Γομόῤῥας ἐποίησε, φησὶ, διὰ τοῦ ψάλλοντος ὁ Θεὸς, \"Καθελῶ τὸν φραγμὸν αὐτοῦ, καὶ ἔσται εἰς διαρπαγεῖν,\" καὶ τὰ ἑξῆς. Καὶ δι' ἄλλου δὲ προφήτου φησίν· \"Ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου,\" καὶ τὰ λοιπά. Ἱστόρηκεν δὲ καὶ ἐν τοῖς περὶ ἁλώσεως ὁ Ἰώσηπος, ὡς πρὶν ἁλῶναι τὴν πόλιν, ἠκούοντο τοῖς ἱερεῦσιν φωναὶ λεγόντων ἀγγέλων, \"Μεταβαίνομεν ἐντεῦθεν·\" Οὐ μόνον δὲ, φησὶν, τὴν ὡς ἐν καρπῷ τιμιωτέραν οὐκ ἤνεγκε σταφυλὴν, οὐδὲ ὀπώραν τὴν πρόσκαιρον, καὶ σωματικὴν, κατὰ τὸν Μωσέως νόμον, λατρείαν.","english":"Strangers devour your land before your eyes,\" and so on. He foretold these things in the reign of Uzziah, and they were fulfilled in part by the Babylonians, but wholly at the siege by the Romans, which things are seen even to this day. He calls the nation a vineyard. For he will say further on: \"For the vineyard of the Lord of Hosts is the house of Israel.\" And he states the cause of the desolation, that they desired a clamor, having abandoned the Spirit, who is gentle and quiet. For God justly measures back, abandoning those who abandoned him. And the tent of the vineyard signifies the completeness of the abandonment. For as long as it has fruits, the tent is inhabited by the one who guards it. But when these have been harvested, it is left desolate. Thus, while the whole nation was bearing fruit, the divine temple stood. Instead of oversight, God guarded it from here, saying: \"I will be to her, says the Lord, a wall of fire round about, and I will be for glory in her midst.\" Therefore it was fenced about by angelic powers. But when it sprouted the thorns of sins, and produced a cluster of gall, and made a vine-branch of Gomorrah, God says through the psalmist: \"I will tear down its fence, and it shall be for plundering,\" and the rest. And through another prophet he says: \"I have abandoned my house, I have left my inheritance,\" and the rest. Josephus also has recorded in his account of the capture that before the city was taken, voices of angels saying were heard by the priests: \"Let us depart from here.\" And not only, he says, did it not bear the cluster that is more precious as in fruit, nor the transient and bodily worship according to the law of Moses as its autumn fruit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":18,"ref":"p18","source":"Ὡραία μὲν γὰρ τῇ θέᾳ καὶ εὐθαλὴς, ἀλλὰ καὶ πρόσκαιρος· πρὸς ἣν εἴρηται ἡ τοῦ ὀπωροφυλακίου κατάλειψις, ὅπερ αὖθίς ἐστιν ὁ νεώς. Σικυήρατον δὲ, τὸ τῶν σικυῶν εἴρηται φυλακτήριον. Ὅταν γὰρ τὸν ὄντως ἀφέντες Θεὸν, τὰς χεῖρας ἡμῶν ἐπάρωμεν πρὸς Θεὸν ἀλλότριον, παραδιδόμεθα τοῖς καταστρέφουσιν. Νόει δὲ καὶ γῆν μὲν ἔρημον, τὴν ψυχὴν ὡς δεχομένην τοῦ λόγου τὰ σπέρματα. Ἔρημον δὲ τὴν ἀρετῶν καὶ θεοσεβείας ἐστερημένην. Ἡ δὲ τοιαύτη καὶ πόλις πυρίκαυτος, διὰ τὸ πολλὴν ἔχειν ἐν τοῖς ἔργοις ματαιότητα, ξύλα, χόρτον, καλάμην· ἅπερ ἐν ἡμέρᾳ τῆς κρίσεως καταπίμπραται. Ἡ αὐτὴ καὶ χώρα κατεσθιομένη ὑπ' ἀλλοτρίων, οὔτε τῶν καρπῶν πεπληρωμένη τοῦ Πνεύματος, ἀγάπης, χαρᾶς, καὶ τῶν ἄλλων ἀλλοτρίων λογισμῶν ἐπιπεσόντων, καταναλίσκηται, καταστρέφουσί τε αὐτὴν οἱ ὄντως ἀλλότριοι δαίμονες, οἳ δὴ περιαιροῦντες τὰς ἀρετὰς, οὐκ ἀφίστανται πρὶν ἂν καὶ γνῶσιν ἐσφαλμένην ἐμβάλωσιν. Οὕτω πᾶς ἄκαρπος ἐπισκοπῆς ἀποστερεῖται Θεοῦ. Καρποφορῶν δὲ τῶν ἀποθηκῶν τῶν αἰωνίων ἀξίως, τῷ θείῳ φυλάττεται Πνεύματι ἀποσοβοῦντι τοὺς δυσμενεῖς. Τὴν δὲ ὀπώραν καὶ ἐπὶ τῆς βιωτικῆς ἡδυπαθείας δεξώμεθα, περὶ ἃς οὐ προσῆκεν ἐπτοῆσθαι ψυχὴν, ἄμπελον ὑπὸ Θεοῦ φυτευθεῖσαν ἀληθινὴν, κατ' εἰκόνα τοῦ Κτίσαντος αὐτὴν, ὃς τὸ μὲν καρποφοροῦν καθαίρει πρὸς γένεσιν πλειόνων καρπῶν. Συλλαμβάνεται γὰρ τοῖς ἐθέλουσιν πρὸς τὴν ἀπὸ τῶν παθῶν κάθαρσιν, καθάπερ γεωργὸς ἄμπελον κλαδεύει, τῆς περιττῆς ἀπείργων λεύχης, καὶ τὴν πρὸς τὸ ἀγαθὸν σπουδὴν τελειῶν·","english":"For she is beautiful in appearance and flourishing, but also temporary; to her refers the abandonment of the fruit-watch, which again is the temple. And the cucumber-patch means the guard of the cucumbers. For when, having abandoned the true God, we lift up our hands to a foreign god, we are handed over to those who overthrow us. Understand also the desolate land as the soul, as receiving the seeds of the word. But desolate is she who is deprived of virtues and of piety. And such a one is also a city burned with fire, because she has much vanity in her works—wood, hay, stubble—which are consumed in the day of judgment. The same is also a land devoured by strangers, neither filled with the fruits of the Spirit—love, joy, and the rest—and when foreign thoughts fall upon her, she is consumed, and those who are truly strangers, the demons, overthrow her, who indeed, taking away the virtues, do not depart until they have also cast in a mistaken knowledge. Thus every unfruitful one is deprived of God's visitation. But the one bearing fruit worthily of the eternal storehouses is guarded by the divine Spirit, who drives off the hostile. Let us receive the fruit also in reference to the pleasure of this life, after which a soul ought not to be excited—a vine planted by God, true, according to the image of its Creator, who prunes the one bearing fruit for the production of more fruits. For he assists those who wish for purification from the passions, just as a farmer prunes a vine, keeping off the superfluous bark, and perfecting the zeal for the good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"τῆς δὲ μὴ βουλομένης ψυχῆς πίπτουσιν οἱ φραγμοὶ, αἱ παρὰ τῶν ἀγγέλων βοήθειαι, καὶ τοῖς παροδεύουσιν καὶ πορθεῖν βουλομένοις προτίθεται, υἱός τε ἄγριος ἀφανίζει τὸ πᾶν εἰσπηδῶν· καὶ ξένοι μὲν οἱ διοδεύοντες ἡμᾶς, αἱ τῶν παρὰ τὴν γνῶσιν ἁμαρτημάτων ἐνεργητικαὶ δυνάμεις εἰσὶν υἱὸς δὲ δίκην ἀλόγιστα ὁρμῶντος, καὶ ταῖς δυσωδίαις καλινδουμένου, τὰ πάθη προκαταλαμβάνει τὴν τοιαύτην ψυχὴν, ὅτι μὴ τὰ ἄξια τῆς θείας ἀποθήκης ἐκαρποφόρησεν, ἡδονὰς δὲ τὰ ῥευστὰς καὶ δυσώδεις, ὧν ἐπιθυμήσας ὁ ἐπιθυμητὴς πάλαι λαὸς ἐν τῇ ἐρήμῳ ἐτάφη. Ἔκλαιον γὰρ, φησὶ, μνησθέντες τῶν σικυῶν, καὶ τῶν πεπόνων, τῶν Αἰγυπτιακῶν βρωμάτων, ἃ οὐκ ἂν φάγοι Ἰσραηλίτης ὁ τῷ ἄρτῳ τῷ οὐρανίῳ τρεφόμενος. Ὃν ἐξουδενώσαντες ἐκεῖνοι τῶν κρομμύων ἐπεθύμουν καὶ τῶν σκορώδων. Τοιοῦτος γὰρ ὁ καθ' ἡδονὴν βίος, ἐρεθιστικὸς καὶ δριμὺς ὑπάρχων, καὶ τῷ βάθει δυσωδίαν ἐναφίει, καὶ δάκρυα τοῖς ζῶσι κατ' αὐτὸν ἐμποιῶν· οἳ καὶ ὡς πολιορκουμένη πόλις ἐγκαταλείπονται, ἣν πολέμιοι περικάθηνται, τῶν ἔνδον ἐπιτηδευόντων τὴν ἄνεσιν, ὡς ἂν ἀφυλάκτοις ἐπίθωνται. Ἐκάλεσεν δὲ αὐτὴν ἐκ τοῦ προτέρου ταύτης ὀνόματος θυγατέρα. Ἀκολούθως δὲ τοῖς κατὰ τοῦ Σωτῆρος","english":"But when the soul does not will it, its fences fall—the assistances that come from the angels—and it is exposed to those who pass by and wish to plunder it, and a wild son, leaping in, destroys everything; and the strangers who pass through us are the powers that activate sins against knowledge, while the son, rushing like an unreasoning beast and wallowing in foul smells, seizes such a soul beforehand with passions, because it did not bear fruit worthy of the divine storehouse, but rather fleeting and foul pleasures, desiring which the people once called \"desirable\" were buried in the wilderness. For they wept, it says, remembering the cucumbers and the melons, the Egyptian foods, which an Israelite fed on the heavenly bread would not eat. Those men, despising it, desired the onions and the garlic. For such is the life of pleasure, being provocative and sharp, and it instills foulness in the depths and produces tears in those who live according to it; they are abandoned like a city under siege, which enemies encircle, while those within pursue ease, so that they may attack the unguarded. And he called her \"daughter\" from her former name. Following the things against the Savior—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"τολμηθεῖσιν ἐπήνεγκεν· Καὶ εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα. Τοῦτο δ' ἂν εἴη περὶ οὗ φησιν ὁ Θεὸς Ἀβραάμ· \"Ὅτι σοὶ δώσω καὶ τῷ σπέρματί σου.\" Ὡς γὰρ ἐφ' ἑνὸς εἶπεν, ὅς ἐστι Χριστὸς, ὁ κωλύσας τὰ Σοδόμων καὶ Γομόῤῥας παθεῖν. Οἱ γὰρ ἄλλοι πάντες, ὡς ἔφη, υἱοὶ ἄνομοι, καὶ λαὸς πλήρης ἁμαρτιῶν· ὧν οὐκ ἂν εἴη τὸ σπέρμα· οὓς ὀφείλοντας τὰ Σοδόμων παθεῖν, τῇ ἰδίᾳ παρουσίᾳ κεκωλυμένους. Καὶ μετὰ τὴν κατὰ Χριστοῦ δὲ τόλμαν, τὸ μὲν λεῖμμα τὸ κατ' ἐκλογὴν χάριτος ἐσώθη. Οἱ δὲ λοιποὶ ἐπωρώθησαν, οἳ καὶ παρεδόθησαν τῇ καταστροφῇ· περὶ ὧν φησιν Ἀμὼς ἐκ Θεοῦ· \"Κατέστρεψα ὑμᾶς, καθὼς κατέστρεψεν Κύριος Σόδομα καὶ Γόμοῤῥα,\" τὴν τελευταίαν σημαίνων καταστροφήν. Σπέρμα δὲ καὶ τὸν ἀποστολικὸν νοητέον χορὸν, οὐχ ὡς τῶν ἀσεβῶν σπέρμα, τῶν δὲ προφητῶν μᾶλλον ὑπάρχοντας, οἳ τὸ πᾶν ἔθνος ἀπεγνωκότες, παραμυθίας ἐτύγχανον, περὶ τοῦ ἐξ αὐτῶν ἀναφανησομένου σπέρματος φωτιζόμενοι, ὅπερ ὡς ζύμη γενόμενον ἐν τοῖς ἔθνεσι, πάντας πρὸς τὴν οἰκείαν εἵλκυσεν ὁμοιότητα, ὡς κἀκείνους Ἰσραὴλ χρηματίζειν καὶ λαὸν Κυρίου, καὶ κρυπτὸν Ἰουδαῖον, καὶ τῶν πνευματικῶν ἐπαγγελιῶν κληρονόμον. Εἰ δὲ μὴ πρόξενοι πάσης θεοσεβείας ἐγένοντο, καὶ δι' αὐτῶν ἐκκλησίαι πανταχοῦ καθίδρυντο (τοῦ νεὼ τοῦ παρ' Ἰουδαίοις λελυμένου), τίσι τούτους ἐχρῆν παραβαλέσθαι, ἢ τῇ Σοδόμων καὶ Γομόῤῥας καταστροφῇ, ὧν οὐδὲν ὑπολέλειπται; Σόδομα δὲ ἔκκλισις, Γομόῤῥα δὲ στάσις ἑρμηνεύεται. Πάντες οὖν εἴχομεν, φησὶν, ἐκκλῖναι Θεοῦ, καὶ τὴν πνευματικὴν εἰρήνην ἀφέντες πολέμου πληρωθῆναι καὶ στάσεως, ἃ δὴ κακία καὶ τὰ πάθη ποιεῖ.","english":"He brought this upon those who dared such things: “And unless the Lord of Hosts had left us a seed.” This would be the seed of which God speaks to Abraham: “Because I will give it to you and to your seed.” For as he spoke of one, who is Christ, who prevented Sodom and Gomorrah from suffering. For all the others, as he said, are lawless sons and a people full of sins, whose seed it would not be; they, who ought to have suffered the fate of Sodom, were prevented by his own presence. And after the daring against Christ, the remnant according to the election of grace was saved. But the rest were hardened, who were also handed over to destruction, concerning whom Amos speaks from God: “I overthrew you, as the Lord overthrew Sodom and Gomorrah,” signifying the final destruction. And the seed must be understood as the apostolic choir, not as the seed of the impious, but rather as belonging to the prophets, who, having despaired of the whole nation, obtained consolation, being enlightened concerning the seed that would appear from them, which, becoming like leaven among the nations, drew all to its own likeness, so that they too might be called Israel and the people of the Lord, and a hidden Jew, and heir of the spiritual promises. But if they had not become the agents of all piety, and through them churches had not been established everywhere (the temple among the Jews having been destroyed), to what should one compare them, if not to the destruction of Sodom and Gomorrah, of which nothing has been left? Sodom is interpreted as deviation, and Gomorrah as faction. All of us, then, he says, had it in our power to deviate from God, and, abandoning spiritual peace, to be filled with war and faction, which indeed wickedness and the passions produce.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Νῦν δὲ ἡ ὑπερέχουσα πάντα νοῦν εἰρήνη διὰ σαρκὸς πᾶσιν ἐπέλαμψεν· καὶ ταύτην εὐηγγελίσαντο πᾶσιν οἱ τοῦ Χριστοῦ μαθηταὶ, ὡς τὴν Ἐκκλησίαν τῆς εὐεργεσίας προσάγουσαν χαριστήρια, τὸ, Εἰ μὴ Κύριος κατέλιπεν ἡμῖν σπέρμα, μετὰ πάσης εὐφημίας ὑμνεῖν. Πλὴν ἔσται καὶ τῶν Ἰσραηλιτῶν ἐν ὑστέροις ἀνάκλησις, εἰ καὶ ἐν ἀρχῇ λεῖμμα μόνον ἐγένετο. Καὶ τοῦτο προφητικὸς ἐδήλωσεν λόγος, \"Διότι, λέγων, ἡμέρας πολλὰς καθήσονται οἱ υἱοὶ Ἰσραὴλ οὐκ ὄντος βασιλέως, οὐδὲ ὄντος ἄρχοντος, οὐκ οὔσης θυσίας, οὐδὲ ὄντος θυσιαστηρίου, οὔτε ἱερατείας, οὔτε δήλων. Καὶ μετὰ ταῦτα ἐπιστρέψουσιν οἱ υἱοὶ Ἰσραὴλ, καὶ ἐπιζητήσουσι Κύριον τὸν Θεὸν αὐτῶν, καὶ Δαυῒδ τὸν βασιλέα αὐτῶν.\" Καὶ ἀλλαχοῦ· \"Οὐ μὴ ποιήσω κατὰ τὴν ὀργὴν τοῦ θυμοῦ μου, οὐ μὴ καταλίπω τοῦ ἐξαληφθῆναι τὸν Ἐφραΐμ.\" Τοῦτο καὶ καθ' ἕτερον ἡμῖν ἐδηλοῦτο τρόπον. Ἠπείθησε μὲν γὰρ ὁ πάλαι λαὸς, περὶ οὗ φησιν, ὡς \"Ὤμοσα ἐν τῇ ὀργῇ μου, εἰ εἰσελεύσονται εἰς τὴν κατάπαυσίν μου,\" Χαλὲβ δὲ καὶ Ἰησοῦς συνεισέβησαν τῷ νέῳ λαῷ, τύπος ὄντες τοῦ ἐγκαταλείμματος Ἰσραὴλ, σεσωσμένου μὲν δι' ὑπακοῆς καὶ πίστεως τῆς ἐν Χριστῷ, διαβιβασθέντος δὲ μεθ' ἡμῶν τὸν ἅγιον Ἰορδάνην, καὶ κληρονομεῖν μέλλοντος τὴν τῶν οὐρανῶν βασιλείαν. ιʹ. Ἀκούσατε λόγον Κυρίου, ἄρχοντες Σοδόμων· προσέχετε νόμον Θεοῦ, ὁ λαὸς Γομόῤῥασ9. Ἄνω μὲν οὐρανὸν καὶ γῆν ἐμαρτύρατο. Νῦν δὲ τοῖς Ἰουδαίοις αὐτοῖς διαλέγεται, μερίσας αὐτοὺς εἰς ἄρχοντας, καὶ λαόν. Σοδόμων δὲ αὐτοὺς καὶ Γομόῤῥας καλεῖ, ὡς μέλλοντας αὐτοὺς παθεῖν παραπλήσια, ἢ καὶ διὰ τρόπων ὁμοιότητα. Καὶ προϊὼν γὰρ ἐρεῖ.","english":"But now the peace that surpasses all understanding has shone forth upon all through the flesh; and the disciples of Christ proclaimed this to all, so that the Church, bringing thanksgivings for the benefaction, might hymn with all praise the words, \"Unless the Lord had left us a seed.\" Yet there will also be a recalling of the Israelites in later times, even if in the beginning there was only a remnant. And the prophetic word made this clear: \"Because, it says, for many days the sons of Israel shall sit without a king, and without a ruler, without sacrifice, and without an altar, nor priesthood, nor teraphim. And after these things the sons of Israel shall return, and shall seek the Lord their God, and David their king.\" And elsewhere: \"I will not surely do according to the anger of my wrath, I will not surely leave Ephraim to be utterly destroyed.\" This was also made clear to us in another way. For the people of old disobeyed, of whom he says, \"I swore in my wrath, if they shall enter into my rest\"; but Caleb and Joshua entered in together with the new people, being a type of the remnant of Israel, saved through obedience and faith in Christ, and having passed with us through the holy Jordan, and destined to inherit the kingdom of heaven. 10. Hear the word of the Lord, you rulers of Sodom; give heed to the law of God, you people of Gomorrah. Above he called heaven and earth to witness. Now he converses with the Jews themselves, dividing them into rulers and people. And he calls them Sodom and Gomorrah, as those who are about to suffer things similar, or also because of a similarity of ways. For proceeding further he will say.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Τὴν δὲ ἀνομίαν αὐτῶν ὡς Σοδόμων ἀπήγγειλαν, καὶ ἐνεφάνισαν σὺν τῇ ἀδικίᾳ αὐτῶν, ἐπεὶ ἐβουλεύσαντο βουλὴν πονηρὰν, καθ' ἑαυτῶν εἰπόντες· \"Δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν.\" Ἡ τοίνυν κατὰ τοῦ ἑνὸς λεγομένη δικαίου, Χριστοῦ δηλονότι, παρανομία, τοιαύτης αὐτοὺς προσηγορίας ἐνόχους ἀπέδειξε. Κολάζει δὲ αὐτῶν καὶ τὸ ὡς ἐπ' εὐγενείᾳ τῇ ἐξ Ἀβραὰμ ὑπερήφανον, δηλῶν, κατὰ τὸν θεῖον Ἀπόστολον· \"Ὡς οὐχ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστι,\" καὶ τὰ ἑξῆς. Καὶ πάλιν· \"Οὐ γὰρ οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραήλ· οὐδ' ὅτι εἰσὶ σπέρμα Ἀβραὰμ, πάντως τέκνα.\" Οὐκοῦν ἐκ τῶν ἐναντίων καὶ τοὺς ἐξ ἀλλοφύλων δυνατὸν χρηματίσαι ἄρχοντας Ἰσραὴλ, καὶ λαὸν Θεοῦ πράξεις ἀξίας παρεχομένους καὶ δόγματα. Χωρισθέντος δὲ τοῦ ἐγκαταλειφθέντος ἡμῖν σπέρματος, ἀκολούθως τοὺς λοιποὺς τοιούτων ὀνομάτων ἠξίωσεν, ἄρχοντας λέγων Σοδόμων,\n\nδιὰ τὸ μητρόπολιν ὥσπερ εἶναι τῆς πονηρίας τὰ Σόδομα, ἦς κατὰ κακίας ὑπερβολὴν ὑπερέχειν τοὺς ἄρχοντας. Οἰκείως δὲ καὶ παρέθηκεν, ὅτι ὥσπερ ἐκεῖνοι παρητοῦντο τὸν τὰ δίκαια κρίνοντα Λὼτ, λέγοντες· \"Εἰσῆλθες παροικεῖν, μὴ καὶ κρίσιν κρίνειν;\" Οὕτω καὶ οὗτοι τὸν δίκαιον παρῃτοῦντο κριτὴν, λέγοντες· \"Σταύρου, σταύρου, αἶρε τὸν τοιοῦτον.\" Κἀκεῖνοι μὲν, εἰς ξένους ὕβριζον· οὗτοι δὲ, τὸν εἰς τὰ ἴδια ἐλθόντα. Κἀκεῖνοι μὲν, εἰς ἀγγέλους· οὗτοι δὲ, εἰς Θεόν. Καὶ Ἱερουσαλὴμ τοίνυν ἐξ ἀσεβείας ἐγένετο Σόδομα. Ὡς γὰρ ἐν ἐκείνοις οὐχ εὗρε δέκα δικαίους ζητῶν ὁ Θεὸς, δι' οὓς ἔδει σωθῆναι τὴν πόλιν· οὕτως ἡ Ἱερουσαλὴμ πολλὴν εἶχε τῶν δικαίων τὴν σπάνιν.","english":"They proclaimed their lawlessness as that of Sodom, and they made it manifest together with their injustice, since they devised an evil counsel, saying among themselves: \"Let us bind the righteous one, for he is troublesome to us.\" The transgression, then, spoken of against the one righteous man—clearly Christ—proved them liable to such a designation. He also punishes their pride, as though on account of noble birth from Abraham, indicating, in the manner of the divine Apostle: \"He is not a Jew who is one outwardly,\" and what follows. And again: \"For not those of Israel are Israel; nor because they are the seed of Abraham are they all children.\" Therefore, conversely, it is also possible for those from among the foreigners to be called rulers of Israel, and a people of God, if they furnish deeds and doctrines worthy of it. But when the seed that was left to us had been separated out, he fittingly deemed the rest worthy of such names, calling them rulers of Sodom, because Sodom is, as it were, the metropolis of wickedness, and by the excess of their evil its rulers surpass it. And he added fittingly that, just as those men rejected Lot, who judged what was right, saying: \"You came in to sojourn, and are you also to judge?\" so too these men rejected the righteous judge, saying: \"Crucify, crucify, take away such a one.\" And those men committed outrage against strangers; these against the one who came to his own. And those against angels; these against God. Jerusalem, therefore, became Sodom through impiety. For just as God, seeking in those places, did not find ten righteous men, for whose sake the city ought to have been saved, so Jerusalem had a great scarcity of the righteous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"Διόπερ Ἱερεμίᾳ λιπαροῦντι περὶ αὐτῆς ἔφασκεν ὁ Θεός· \"Περιδράμετε ἐν ταῖς ὁδοῖς Ἱερουσαλὴμ, καὶ ἴδετε, καὶ γνῶτε, καὶ ζητήσατε ἐν ταῖς πλατείαις αὐτῆς ἐὰν εὕρητε ἄνδρα, εἰ ἔστι ποιῶν κρῖμα, καὶ ζητῶν πίστιν, καὶ ἵλεως ἔσομαι αὐτῇ, λέγει Κύριος.\" Καὶ παντὸς ἐστερημένοι καλοῦ, προσέτι καὶ πρὸς ἄκρον ἀσεβείας κατήντησαν, τὸν Χριστὸν ἀποκτείναντες· ὃ δὴ μάλιστα γέγονεν, διὰ τὴν τῶν ἀρχόντων ἀνοσιότητα. Εἰδότες γὰρ ὡς ἔστιν ὁ κληρονόμος, ἀνελεῖν ἐπεχείρησαν, θέλοντες αὐτοῦ τὸν ἀμπελῶνα κλῆρον ἴδιον ἀπεργάσασθαι. Περὶ ὧν ἐν προφήταις φησὶν ὁ Θεός· \"Ποιμένες πολλοὶ διέφθειραν τὸν ἀμπελῶνά μου,\" καὶ τὰ ἑξῆς. Καὶ πάλιν· \"Ποιμένες ἠφρονεύσαντο, καὶ τὸν Κύριον οὐκ ἐξεζήτησαν. Διὰ τοῦτο οὐκ ἔγνω πᾶσα ἡ νομὴ, καὶ διεσκορπίσθησαν.\" Ἐχρῆν γὰρ Μωσῇ πιστεύσαντας ἐπιγνῶναι Κύριον, καὶ πρὸς αὐτὸν ὁδηγῆσαι τοὺς ἄλλους. \"Περὶ ἐμοῦ γὰρ, φησὶν, ἐκεῖνος γέγραφεν, εἰπών· Προφήτην ὑμῖν ἀναστήσει Κύριος ὁ Θεὸς ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ἐμέ· αὐτοῦ ἀκούσεσθε.\" Ὅθεν πληκτικῇ νουθεσίᾳ φιλανθρώπως αὐτοὺς ὁ προφήτης ἐπάγεται πρὸς τὸ δεῖν αὐτὸν ἐπιγνῶναι, τοῖς μὲν ἄρχουσιν ὡς ἐντρεχεστέροις, τοῦ ἀκοῦσαι βοῶν, ὅπερ μᾶλλον διανοίας ἐστίν. Διὸ πρὸς τὸ γνῶναι τὸ βούλημα τῶν ἑαυτοῦ λόγων διεγείρων ὁ Κύριος φησίν· \"Ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω·\" τοῖς δὲ λαοῖς, ὡς ἀσυνέτοις, τὸ προσέχειν, ἢ τὸ ἐπωτίζεσθαι, ὡς ἐξέδωκαν ἕτεροι. Δῆλον δὲ τὸ ψιλὸν τὸν ἦχον ἐντίθεσθαι τοῖς ὠσίν. Διὸ καὶ ἐν Ἐξόδῳ φησὶν ὁ λαός·","english":"Therefore, when Jeremiah was entreating God concerning her, God said: \"Run to and fro in the streets of Jerusalem, and see, and know, and seek in her broad places, if you can find a man, if there is one who does justice and seeks faith, and I will be merciful to her, says the Lord.\" And having been deprived of every good thing, they moreover arrived at the utmost pitch of impiety, having killed Christ; which indeed came about especially through the wickedness of the rulers. For knowing that he is the heir, they attempted to kill him, wishing to make his vineyard their own inheritance. Concerning whom God says in the prophets: \"Many shepherds have destroyed my vineyard,\" and what follows. And again: \"The shepherds have played the fool, and have not sought the Lord. Therefore all the pasture has not known, and they were scattered.\" For it was necessary that those who believed Moses should recognize the Lord, and guide others to him. \"For concerning me,\" he says, \"that one wrote, saying: 'The Lord your God will raise up for you a prophet from your brothers, like me; you shall listen to him.'\" Hence the prophet, by a striking admonition, in a humane way leads them to the necessity of recognizing him—the rulers, as being more clever, by crying out that they should hear, which is more a matter of the mind. Therefore the Lord, rousing them to know the will of his words, says: \"He who has ears to hear, let him hear\"; but to the peoples, as being unintelligent, that they should pay attention, or that they should give ear, as others have rendered it. For it is clear that the mere sound is placed in the ears. Therefore also in Exodus the people says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"\"Πάντα ὅσα ἂν εἴπῃ ὁ Θεὸς, ποιήσομεν, καὶ ἀκουσόμεθα.\" Οἱ μὲν γὰρ ἀτελεῖς ποιοῦσι τὰ σωματικὰ τοῦ νόμου φυλάττοντες· διὸ καὶ προτέτακται· \"Ὁ δὲ τέλειος ἀκούει,\" νοῶν τῶν ἐν τῷ νόμῳ τὸ βούλημα. Οὕτω δὲ πάλιν τοῖς μὲν ἄρχουσι τὸν λόγον ἀπένειμεν· τῷ λαῷ δὲ τὸν νόμον. Ὁ μὲν γὰρ νόμος κανών ἐστι δικαίων καὶ ἀδίκων· προστακτικὸς μὲν ὧν ποιητέον· ἀπαγορευτικὸς δὲ ὧν [οὐ, ἢ, μὴ] ποιητέον, ὃν ὁ πολὺς φυλάττειν ἐσπούδακεν ἄνθρωπος τὸν σκοπὸν ἀγνοῶν. Ὁ δὲ λόγος καὶ τῆς αἰτίας ἐστὶν ἀποδοτικὸς, δι' ἣν ἔκαστον εἴρηται, πνευματικὸν τὸν νόμον δεικνύς. Ἄρχοντας δὲ Σοδόμων, οὐχ ὡς πονηρῶν ἄρχοντας μόνον, φησὶν, ἀλλὰ καὶ ὡς αὐτοὺς τοιούτους ὑπάρχοντας. Καὶ τοῦ λαοῦ δὲ τὴν πονηρίαν παρέστησεν εἰπὼν, λαὸς Γομόῤῥας. Ἤρκει γὰρ τὸ πρῶτον, εἰ τοῦ λαοῦ τὴν πονηρίαν ἐδήλου. Ταύτης δὲ τὸ πλέον ἀπονέμει τοῖς ἄρχουσι, διὰ τὸ προκαθέζεσθαι τὰ Σόδομα τῆς Πενταπόλεως, ἀρχικὴν αὐτῷ καὶ μείζω τὴν κακίαν δεικνύς. Ἄρχοντας δὲ Σοδόμων, πλὴν τῶν ἡττηθέντων, ἐξ ἱστορίας οὐ παρειλήφαμεν· διὰ δὲ τὸ σὺν πολλῇ παῤῥησίᾳ τοὺς ἀδικοῦντας ἐλέγχειν, φησὶν ὁ Παῦλος· \"Ἡσαΐας δὲ ἀποτολμᾷ καὶ λέγει.\" Τοιγαροῦν καὶ μίαν ταύτην αἰτίαν τῆς ἐπιβουλῆς τῆς κατὰ τοῦ προφήτου φασίν. Χρήσαιτο δ' ἄν τις τούτοις πρὸς ἄρχοντας ἐκκλησιῶν ἀτόπους, καὶ παρανομοῦντα λαόν. ιαιεʹ. τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει Κύριος· πλήρης εἰμὶ9, κ.τ.λ. Καινὴν νομοθεσίαν ὁ λόγος εἰσάγει τὴν παλαιὰν παραιτούμενος, ὡς τοῖς σωματικῶς κατ' αὐτὴν βιοῦσιν ἀνόνητον.","english":"All that God has said, we will do, and we will hear.\" For those who are imperfect do the things that pertain to the body, keeping the bodily precepts of the law; and for this reason it is placed first: \"But the perfect man hears,\" understanding the intent of the things in the law. And so again he assigned the word to the rulers, and the law to the people. For the law is a rule of just and unjust things, commanding what must be done and forbidding what must not be done, which the ordinary man has earnestly striven to keep, though ignorant of its purpose. But the word is also that which gives the reason for which each thing was spoken, showing the law to be spiritual. And he calls them rulers of Sodom, not only as rulers of wicked men, he says, but also as being such themselves. And he set forth the wickedness of the people too, saying, \"people of Gomorrah.\" For the first would have sufficed, if he had indicated the wickedness of the people. But the greater part of this he assigns to the rulers, because Sodom held the foremost place in the Pentapolis, showing its wickedness to be authoritative and greater. But rulers of Sodom, apart from those who were defeated, we have not received from history; yet because he reproves those who do injustice with great boldness, Paul says: \"But Isaiah dares greatly and says.\" Therefore they say that this too is one cause of the plot against the prophet. And one might apply these things to disorderly rulers of churches and a lawless people. 14. What to me is the multitude of your sacrifices? says the Lord; I am full, etc. The word introduces a new legislation, setting aside the old, as being unprofitable for those who live according to it in a bodily manner.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":25,"ref":"p25","source":"Ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας, εἰ καὶ αὐτοὶ πλημμελοῦντες διὰ τούτων ἐνόμιζον ἐξιλεοῦσθαι Θεόν. Περιῃρημένου δὲ τοῦ σπέρματος, ὃ κατέλιπε Κύριος ὁ Θεὸς, εἰκότως νομιστέον περὶ τῶν κατὰ Χριστοῦ τοιαῦτα τετολμηκότων τὸν λόγον καθίστασθαι ἀρχόντων τε καὶ ἑπομένων. Τοιγαροῦν, φησὶν, Οὐκ ἔτι ἀνήσω τὰς ἁμαρτίας ὑμῶν. Ἀνῆκε γὰρ τοῖς εἰς Βαβυλῶνα\n\nληφθεῖσιν ἑβδομήκοντα παρελθόντων ἐτῶν, ὡς ὁ Ζαχαρίας φησίν· \"Τὰς πόλεις Ἰούδα ὑπερεῖδες τοῦτο ἑβδομηκοστὸν ἔτος·\" τοῖς δὲ Χριστὸν σταυρώσασιν οὐκ ἀνήσειν, φησὶν, πλὴν ὅτι ἐν ἐσχάτῳ τῶν ἡμερῶν τὸ ἐγκατάλειμμα σωθήσεται. Τῆς δὲ τοιαύτης ἐγκαταλείψεως τὴν αἰτίαν ἐπήνεγκεν λέγων, Αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις, τὴν Χριστοῦ μιαιφονίαν δηλῶν. Τηρεῖ γὰρ ὡς οὐδαμοῦ νῦν αὐτῶν ὡς εἰδωλολατρούντων κατηγορεῖ, ἀλλ' ὅτι μὴ ἔγνωσαν τὸν Κύριον, καὶ ὅτι ἐγκατέλιπον αὐτὸν, καὶ παρώξυναν τὸν ἅγιον τοῦ Ἰσραήλ. Διὸ καὶ τὰς θυσίας αὐτῶν, ὡς ἀσεβῶν, ἀποστρέφεται, καὶ προσκειμένων τοῖς ἁμαρτήμασιν. \"Θυσία γὰρ τῷ Θεῷ πνεῦμα συντετριμμένον.\" Ἕκαστον γὰρ ἑαυτὸν προσάγειν δεῖ θυσίαν ζῶσαν, εὐάρεστον τῷ Θεῷ, λογικὴν λατρείαν, θυσίαν αἰνέσεως. Ταῦτα γὰρ καὶ αἱ πρὶν θυσίαι σκιὰν ἔχουσαι τῶν μελλόντων ἀγαθῶν, ὑπῃνίττοντο· εἰ καὶ τοῖς τότε παχέσιν οὖσιν κατὰ τὸ φαινόμενον ἥρμοττον μέχρι καιροῦ διορθώσεως· ἐπεὶ, ὅσον εἰς τὸ ἀρέσκειν Θεῷ, οὐκ ἂν τὰς θυσίας ἐνομοθέτησεν. Ἐπειδὴ δὲ τὸ πλῆθος τῶν κατὰ νόμον θυσιῶν ἀποπέμπεται, μίαν προσεδέξατο θυσίαν ἐπ' ἐσχάτων αἰώνων, εἰς ἀθέτησιν ἁμαρτίας, τὸν ἀμνὸν τοῦ Θεοῦ τὸν αἴροντα τὴν ἁμαρτίαν τοῦ κόσμου.","english":"For it is impossible for the blood of bulls and goats to take away sins, even if they themselves, though erring, thought to propitiate God by these things. But since the seed which the Lord God left has been cut off, it is reasonably to be supposed that the statement is made concerning those who have dared such things against Christ, both rulers and those who follow them. Therefore, he says, I will no longer remit your sins. For he remitted them to those taken captive to Babylon when seventy years had passed, as Zechariah says: \"You have overlooked the cities of Judah this seventieth year\"; but to those who crucified Christ, he says, he will not remit them, except that in the last of the days the remnant shall be saved. And the cause of such abandonment he has added, saying, For your hands are full of blood, signifying the murder of Christ. For he accuses them nowhere now as idolaters, but because they did not know the Lord, and because they abandoned him, and provoked the Holy One of Israel. Therefore he also turns away from their sacrifices, as those of the impious, and as they persist in their sins. \"For a sacrifice to God is a broken spirit.\" For each one must offer himself as a living sacrifice, well-pleasing to God, a reasonable service, a sacrifice of praise. For these things the former sacrifices also, having a shadow of the good things to come, hinted at; even if they were suited, as appeared, to those who were then dull, until the time of correction; since, as far as pleasing God is concerned, he would not have legislated sacrifices. But since the multitude of sacrifices according to the law is dismissed, he has accepted one sacrifice in the last ages, for the putting away of sin, the Lamb of God who takes away the sin of the world.","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":26,"ref":"p26","source":"Καὶ τῆς ἀληθείας φανείσης, ἀνόνητος ἡ σκιά. Καὶ δεῖ Θεῷ προσάγειν ἀρετάς τε καὶ πίστιν. Τοιαύταις γὰρ θυσίαις εὐαρεστεῖται Θεός. Ἐπεὶ καὶ πάλαι ὑπὲρ τῶν ἰδίων πλημμελημάτων προσέφερον, καὶ συνεχώρει Χριστὸς, ἐν τοῖς προσαγομένοις τυπούμενος. Ἀλλὰ νῦν ἐπιδημήσας, τοῖς τύποις πέρας ἐπέθηκεν. Τὸ δέ· Πλήρης εἰμὶ, ληπτέον καθ' ἑαυτὸ, μὴ συνάπτοντα τοῖς ἑξῆς. Θεῷ γὰρ μόνῳ τὸ πλῆρες ἁρμόττει πάσης μακαριότητος, ἀλλ' οὐ τῶν ἐφ' ἑξῆς ἐπιφερομένων. \"Ἐκ τοῦ γὰρ πληρώματος αὐτοῦ ἡμεῖς πάντες ἐλάβομεν.\" Πάντων γάρ ἐστιν ἐφετὸν, αὐτὸς οὐδενὸς ἐφιέμενος. Ἀπ' αὐτοῦ στέφανος πλήρης χάριτος καὶ δυνάμεως. Καὶ Παῦλος, μετὰ τὴν ἐπίγνωσιν, πλήρης πνεύματος ὑπέστρεψεν εἰς Ἱερουσαλήμ· πλήρης ἐντεῦθεν ἡμερῶν Ἀβραάμ. Καὶ ἐν τῷ ἐπιστρέφοντι λαῷ ἡμέραι πλήρεις εὑρεθήσονται. Ἀλλ' εἰ ἀποβάλλει πᾶσαν τὴν διὰ Μωϋσέως λατρείαν, πῶς \"Ἓν ἰῶτα οὐ μὴ παρέλθῃ ἐκ τοῦ νόμου ἕως ἂν πάντα γένηται;\" Οὐκ οὖν εὔδηλον ὡς τὸ σωματικὸν ἐκβαλὼν, τὸ πνευματικὸν πληροῦν ἐπαγγέλλεται. Τήρει δὲ ὡς οὐ πᾶν ἀπεδοκίμασεν αἷμα, τὸ δὲ ἐξ ἀλόγων ζώων, πρὸς ἀντιδιαστολὴν τοῦ ἐπ' ἐσχάτων ἡμερῶν ἐκχυθέντος εἰς ἄφεσιν ἁμαρτιῶν, κρεῖττον λαλοῦντος παρὰ τὸ τοῦ Ἄβελ. Μετατιθεμένων δὲ τῶν θυσιῶν ἐπὶ τὸ πνευματικὸν, καὶ τὴν ἱερωσύνην ἐχρῆν μετατίθεσθαι, ἵνα ὁ κατὰ τὴν τάξιν Μελχισεδὲκ ἀντεισέλθῃ. Διασταλτέον δὲ καὶ τὸ ὁλοκαύτωμα, καὶ οὕτως ἐπενεκτέον, τῶν κριῶν· ἵνα πρὸς τὸ, οὐ βούλομαι, συμφώνως ἐπενεχθῇ. Πρὸς ὃ ἀποδοτέον τὸ, Οὐδ' ἂν ἔρχησθε ὀφθῆναί μοι. Κοινὸν γὰρ τὸ, οὐ βούλομαι.","english":"And when the truth has appeared, the shadow is of no profit. And one must bring to God both virtues and faith. For God is well pleased with such sacrifices. Since even long ago they used to offer sacrifices for their own transgressions, and Christ forgave them, being prefigured in the things offered. But now, having come among us, he has put an end to the types. And the phrase \"I am full\" must be taken by itself, not joined to what follows. For fullness of every blessedness belongs to God alone, but not to the things that are brought forward in what follows. \"For from his fullness we all have received.\" For he is the object of desire for all, himself desiring nothing. From him comes a crown full of grace and power. And Paul, after the knowledge, returned to Jerusalem full of the Spirit; from this, Abraham was full of days. And in the people who return, full days will be found. But if he rejects all the worship through Moses, how is it that \"not one jot shall pass from the law until all things come to be\"? Is it not therefore evident that, having cast out the bodily, he promises to fulfill the spiritual? And observe that he did not reject all blood, but that from irrational animals, in contrast to the blood poured out in the last days for the forgiveness of sins, which speaks better than that of Abel. But since the sacrifices are being transferred to the spiritual, the priesthood also had to be transferred, so that the one according to the order of Melchizedek might enter in its place. And the whole burnt offering must be distinguished, and thus the offering of rams must be brought, so that it may be brought in agreement with \"I do not will.\" To which must be assigned, \"Nor if you come to appear to me.\" For \"I do not will\" is common.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 1:28","text":"The English carries the scriptural phrase “full of grace”, which matches Luke 1:28. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":27,"ref":"p27","source":"Ἀθετεῖ δὲ μετὰ τῶν θυσιῶν καὶ τὸ, δεῖν ὁρᾶσθαι πᾶν ἀρσενικὸν ἐνώπιον Κυρίου. Ἄδικοι γὰρ ἦσαν καὶ σκολιοί. Γέγραπται δέ· \"Ὀφθαλμοὶ Κυρίου ἐπὶ δικαίους.\" Καὶ \"Εὐθύτητας ἴδε τὸ πρόσωπον αὐτοῦ· λέγει δὲ καὶ, Τίς ταῦτα ἐζήτησεν ἐκ τῶν χειρῶν ὑμῶν; τὰ σωματικὰ δηλονότι τοῦ νόμου. Ὅλος γὰρ ὁ νόμος ἀνακεφαλαιοῦται ἐν τῷ, \"Ἀγαπήσεις τὸν πλησίον σου, ὡς ἑαυτόν.\" Καὶ, Πατεῖν μου, φησὶ, τὴν αὐλὴν οὐ προσθήσεσθε. Οὕτω φοβερὸν καταφρονεῖν Ἐκκλησίας ἀφορισθέντας, εἰ μὴ τὸ μέγιστον τῶν ἐπιτιμίων αἱρουμένους ἐπίτηδες. Δηλοῖ δὲ τὴν ὑβριστικὴν αὐτῶν εἴσοδον, ὡς καταπατούντων τὰ ἅγια. Τῶν δὲ εἰσιόντων ὁ μὲν εἰς αὐτὰ φθάνει τὰ Ἅγια τῶν ἁγίων, ἔσωθεν τοῦ καταπετάσματος τὰ σαρκικὰ διαβὰς, καὶ γυμνῇ τῇ θεωρίᾳ τῶν νοητῶν ὁμιλῶν· ὁ δὲ τῆς σωματικωτέρας λατρείας ἐφάπτεται. Ὁ δὲ νῦν εἰσαγόμενος τῆς αὐλῆς μόνης ἐπιβῆναι κελεύεται. Ὁ δὲ καὶ ταύτης ἔξω τῶν τῆς εὐσεβείας τόπων ἐλήλαται. Πρὸς δὲ τὰ πνευματικὰ τοῦ νόμου παρακαλεῖ διὰ τῆς τῶν σωματικῶν ἐκβολῆς. Πνευματικὴ γὰρ σεμίδαλις, λόγος περὶ Θεοῦ σωματικῆς ἐννοίας κεχωρισμένος. Ἀνάξιον Θεοῦ καὶ τὸ, Νομίζειν αὐτὸν τῆς δι' ὀσφρήσεως εὐωδίας ἐπιθυμεῖν, καὶ μὴ θυμιάματος τὸν ἁγιασμὸν νοῆσαι τοῦ σώματος ὑπὸ τῆς","english":"He rejects along with the sacrifices also the requirement that every male be seen before the Lord. For they were unjust and crooked. And it is written: \"The eyes of the Lord are upon the righteous.\" And \"His face beholds uprightness.\" And he also says: \"Who has required these things from your hands?\" — meaning, clearly, the physical things of the law. For the whole law is summed up in this: \"You shall love your neighbor as yourself.\" And, he says, \"You shall no longer trample my court.\" So fearful is it to despise the Church after being set apart, unless one deliberately chooses the greatest of the penalties. And he makes clear their insolent entry, as of those trampling the holy things. Of those who enter, one reaches the Holy of Holies itself, having passed through the fleshly things within the veil and conversing with intelligible things in naked contemplation; another touches the more bodily worship. But the one now being led in is commanded to set foot only in the court. And another is driven out even beyond this, outside the places of piety. And through the casting out of the bodily things he exhorts them toward the spiritual things of the law. For spiritual fine flour is a word about God separated from bodily conception. Unworthy of God is also the notion that he desires the sweet fragrance that comes through smell, and that one should not understand the sanctification of the body by the incense under the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"κατὰ ψυχὴν σωφροσύνης ἐπιτελούμενον, ἰσοκρατῶς ἐχόντων κ...στασίαν πρὸς ἄλληλα τῶν μερῶν τῆς ψυχῆς κατὰ τὴν σύνθεσιν τοῦ θυμιάματος. Παρακαλεῖ δὲ καὶ νουμηνίαν ποιεῖν αἰωνίοις πρέπουσαν ἔτεσι, καὶ τὴν διὰ μετανοίας πρὸς τὸ ἀρχαῖον ἀποκατάστασιν ἑορτήν. Νουμηνία γὰρ ἡ ἀρχὴ τοῦ ἐν φωτὶ βίου ἐκλειφθέντος τῇ πρὸς τὸ χεῖρον τροπῇ. Ἡ πρὸς αὐτὸ ἐπάνοδος, ἑορτή. Βούλεται δὲ καὶ Σάββατον τὴν τῶν κακῶν ἀργίαν νοεῖν. Ἀντὶ δὲ τῆς μεγάλης ἡμέρας, κλητὴν ἐξέδωκαν οἱ λοιποί· ὡς μὴ μίαν σημαίνεσθαι, πᾶσαν δὲ τὴν ἐν τῷ νόμῳ καλουμένην κλητὴν, οἷα ἡ πρώτη ἑβδόμη τῶν Ἀζύμων, καὶ τῆς Πεντηκοστῆς, καὶ ἡ δεκάτη τοῦ μηνὸς, καὶ πᾶσαι ἁπλῶς ἐπίσημοι ἑορταί. Καὶ νηστείαν δὲ βούλεται τὴν χωρὶς ἐπιδείξεως δουλαγωγοῦσαν τὸ φρόνημα τῆς σαρκὸς, ὅπερ οὐ διὰ πλησμονῆς βρωμάτων γίνεται, ἀλλὰ καὶ δι' ἀναστροφῆς ἀγαθῆς καὶ συνουσίας τῶν ὠφελούντων. Οὐδὲ τὴν ἀποχὴν δὲ τῶν βρωμάτων ἐπιτείνειν χρεὼν, ὥστε λυθῆναι τὸν τόνον τοῦ σώματος, καὶ περιέλκειν εἰς ἀπροσεξίαν τὸν νοῦν. Παρ όντος δὲ τοῦ νυμφίου μὴ νηστεύειν ἐκελεύσθημεν τὴν ἐκ τοῦ λόγου νηστείαν. ι ʹκʹ. Λούσασθε· καθαροὶ γένεσθε. Ἀφέλετε τὰς πονηρίας ἀπὸ τῶν ψυχῶν ὑμῶν, ἀπέναντι τῶν ὀφθαλμῶν μου. Παύσασθε ἀπὸ τῶν πονηριῶν ὑμῶν9, κ.τ.λ. Ἀκολούθως προτρέπεται τῆς ἐθελοθρησκείας τῆς κατὰ τὸν σωματικὸν νόμον μεταστάντας, τῆς Καινῆς ὑπηκόους Διαθήκης γενέσθαι. Διὸ καὶ τὰ ταύτης εἰσάγει μυστήρια, μονονουχὶ τὸ ἐν Εὐαγγελίοις βοῶν· \"Ἐὰν μή τις ἀναγεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ μὴ εἰσέλθῃ εἰς τὴν βασιλείαν τῶν οὐρανῶν.\" Καὶ τό·","english":"...being accomplished in the soul with respect to self-control, since the parts of the soul are in equal balance toward one another in accordance with the composition of the incense. And he exhorts them to keep the new moon as well, which is fitting for eternal years, and to keep as a festival the restoration through repentance to the original state. For the new moon is the beginning of the life in light that was eclipsed by the turning toward the worse. The return to it is a festival. And he wishes the Sabbath also to be understood as the cessation from evils. But instead of the great day, the rest have issued \"called\" — so that not one is signified, but every day called \"called\" in the Law, such as the first seventh of the Unleavened Bread, and of Pentecost, and the tenth of the month, and simply all the notable festivals. And he wishes fasting also to be the subduing of the mind of the flesh without display, which comes about not through fullness of foods, but also through good conduct and association with those who benefit. Nor ought one to intensify the abstinence from foods, so as to loose the tension of the body and drag the mind into inattention. But when the bridegroom is present we were commanded not to fast the fasting that comes from the word. 10:20. Wash yourselves, become clean. Remove the wickednesses from your souls from before my eyes. Cease from your wickednesses, etc. In accordance with this he exhorts those who have departed from the self-chosen worship according to the bodily law to become obedient to the New Covenant. Therefore he also introduces the mysteries of this covenant, all but crying out the Gospel saying: \"Unless one is born again of water and the Spirit, he shall not enter the kingdom of heaven.\" And this:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"\"Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὅνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἁγίου Πνεύματος.\" Πῶς δὲ ὡς ἀνίατα ἡμαρτηκότων εἰπών· \"Ἐὰν πληθύνητε τὴν δέησιν ὑμῶν, οὐκ εἰσακούσομαι·\" νῦν ὡς ἰᾶσθαι διὰ τοῦ λουτροῦ δυνάμενος διαλέγεται; Ὅτι τὸ ἀδύνατον τοῦ νόμου Χριστὸς ἐλθὼν ἀνεπλήρωσεν, οὐκ ἐφ' ἑκάστῳ καθαίρων μολύσματι ῥύπου σωματικοῦ, οὐδὲ πλύνειν κελεύων ἱμάτιον, ἐν δὲ βαπτίσματι τὰς ἡμετέρας ἀποκαθαίρων ψυχὰς, καὶ ἐποικοδομεῖν τῷ βαπτίσματι τὰς ἀρετὰς προτρεπόμενος. Ἡ μὲν γὰρ τοῦ λουτροῦ κάθαρσις, φιλανθρωπίας ἐστὶ Θεοῦ. Ἡ δὲ τῆς τῶν κακῶν ἕξεως ἀπόθεσις, ἔργον ἡμέτερον, βοηθοῦντος κἀνταῦθα Θεοῦ, καὶ τοὺς ἐθέλοντας ὁδηγοῦντος πρὸς ἀρετήν. Οὐ δεῖ γὰρ ἀπρακτεῖν τῇ τοῦ βαπτίσματος ἐπανέχοντας χάριτι. Λοῦτρον μὲν γὰρ καθαίρει· ἀρεταὶ δὲ φαιδρύνουσιν. Ἀπέναντι δὲ τῶν ὀφθαλμῶν μου, φησὶν, ἐπειδὴ τοῖς ἀνθρώποις δυνατὸν ἐπιπλάστως καὶ καθ' ὑπόκρισιν δοκεῖν ἠμᾶς ἀγαθούς· Θεὸς τὰς καρδίας ἐμβατεύων, καὶ τὰ κρυπτὰ τῆς διανοίας ὁρᾷ· ἤγουν ὡς μηδεμιᾶς πράξεως καθηκόντως ἀνυομένης, εἰ μὴ μετὰ τῆς εἰς Χριστὸν εὐσεβείας ἐπιτελῆται. Δεῖ οὖν λογισμοὺς καθαίρειν, οὐ μόνον κακίας ἀποκόπτειν ἐνέργειαν, ὃ τῆς τελείας ἀγάπης ἐστί. Κατὰ γὰρ Παῦλον, \"Ἡ ἀγάπη οὐ λογίζεται τὸ κακόν.\" Καὶ τοῦτο ὄντως ἐστὶ τὸ, Βαπτισθῆναι Πνεύματι ἁγίῳ, καὶ πυρὶ πάντα ῥύπον συντῆξαι. Παραγγέλλει δέ που καὶ λόγιον, \"Πάσῃ φυλακῇ τήρει σὴν καρδίαν.\" Φησὶ δὲ, Μάθετε καλὸν ποιεῖν. Οὐ γὰρ σαφὴς ὁ ἠθικὸς λόγος.","english":"Go therefore and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the holy Spirit.\" But how is it that, having said as though to those who had sinned incurably, \"Though you multiply your supplication, I will not hear,\" he now speaks as one able to heal through the washing? Because Christ, having come, fulfilled what was impossible for the law, not cleansing each defilement of bodily filth, nor commanding a garment to be washed, but purifying our souls in baptism, and urging us to build virtues upon baptism. For the cleansing of the washing is of God's love for humanity. But the setting aside of the habit of evils is our own work, with God assisting here also, and guiding those who are willing toward virtue. For it is not right to be idle, deferring to the grace of baptism. For the washing cleanses; but virtues make bright. \"Before my eyes,\" he says, since it is possible for humans to seem good to us by pretense and hypocrisy; but God, searching the hearts, sees the hidden things of the mind; that is, since no action is rightly accomplished unless it is performed with piety toward Christ. It is necessary, then, to cleanse our reasonings, not only to cut off the activity of wickedness, which is the mark of perfect love. For according to Paul, \"Love does not reckon the evil.\" And this truly is to be baptized with the holy Spirit, and with fire to melt away every stain. And somewhere the oracle also commands, \"With all watchfulness keep your heart.\" And he says, \"Learn to do good.\" For the ethical discourse is not clear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"Δικαίως γὰρ, φησὶ, τὸ δίκαιον διώξεις, δεῖν ὡς ἡμᾶς μετάγων περὶ δικαιοσύνης λόγον τὴν δικαίαν πρᾶξιν ἐπιτελεῖν. Ἐκζητήσατε κρίσιν. Ἢ τὸ φροντίζειν ἀεὶ καὶ μεριμνᾷν τοῦ Χριστοῦ τὸ κριτήριον (ἀποδώσει γὰρ ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ) καὶ τὸ τοῦτο μελετᾷν ἀπείργει κακίας, καὶ προτρέπει πρὸς ἀρετήν. Ἢ τὸ δεῖν ἕκαστα κεκριμένως ποιεῖν. \"Μετὰ βουλῆς γὰρ, φησὶ, πάντα ποίει.\" Καὶ, \"Λογι σμοὶ δικαίων κρίματα.\" Διττὴ δὲ ἡ ἀδικία· εἰς ψυχικὰ, καὶ σωματικά. Καὶ μείζων ἡ πρώτη, καὶ ταύτης μεῖζον τὸ κώλυμα. \"Φθείρουσι γὰρ ἤθη χρηστὰ ὁμιλίαι κακαὶ, κατ' ἀρετήν τε καὶ δόγματα.\" Καὶ δεῖ τούτοις βοηθεῖν τὴν ἀπάτην ἐλέγχοντας. \"Ῥύσαι γὰρ, φησὶν, ἀγομένους εἰς θάνατον, καὶ ἐκπρίω κτεινομένους, μὴ φείσῃ.\" Δεῖ δὲ καὶ τὴν σωματικὴν ἀδικίαν ἀπείργειν ὅση τις δύναμις. Κρίνατε ὀρφανῷ. Καὶ πατρὸς γὰρ ἔρημος, καὶ βοηθεῖν ἑαυτῷ διὰ τὴν ἡλικίαν ἀδυνατεῖ. Εἰ δὲ καὶ τῶν πεπιστευκότων Πατὴρ ὁ Θεὸς, ἐάν τις\n\nπαραβὰς ἀποστατήσῃ τῆς πίστεως, καὶ τῶν πρεπόντων ἔργων τῇ πίστει, γέγονε μὲν ὀρφανὸς τοῦ Θεοῦ, τῆς αὐτοῦ προνοίας ἔρημος ὤν. Δεῖ δὲ τοῦτον ἐπαναγαγεῖν, ὅθεν ἐκπέπτωκεν, ἐπιτιμήσει μετρίᾳ, καὶ λόγοις προσήκουσιν. Ἀλλὰ καὶ ὁ τὰ πονηρὰ πράσσων πατέρα ἔχει τὸν διάβολον, οὗπερ ἀποστὰς γέγονεν ὀρφανὸς ἀγαθὸς, καὶ δεῖται τοῦ χειραγωγοῦντος πρὸς τὸν ὄντως Πατέρα Θεὸν, ἀναγεννηθῆναι διὰ τοῦ Εὐαγγελίου βουλόμενος. Τυγχανέτω οὖν τῆς προσηκούσης οἰκονομίας παρὰ τῶν τὰ κοινὰ διοικούντων. Καὶ ἡ χήρα δὲ ἡ ὄντως χήρα, καὶ πάσης ἔρημος βοηθείας, καὶ προσκειμένη λειτουργίᾳ Θεοῦ·","english":"For, he says, you shall justly pursue justice, directing us as it were to render the account concerning righteousness and to perform the righteous deed. Seek judgment. Either it means always to be careful and anxious about the judgment seat of Christ (for he will render to each according to his works), and to meditate on this restrains from wickedness and urges toward virtue. Or it means that one must do each thing with discernment. For, he says, do everything with counsel. And, The thoughts of the righteous are judgments. And injustice is twofold: into things of the soul and things of the body. And the first is greater, and greater than it is the hindrance. For evil companionships corrupt good morals, both in respect of virtue and of doctrines. And one must come to their aid by refuting the deception. For, he says, rescue those being led away to death, and purchase those being killed, do not spare. But one must also restrain bodily injustice with all one's power. Judge for the orphan. For he is bereft of a father and unable to help himself because of his age. But if God is also the Father of those who have believed, whenever someone\n\ntransgressing has fallen away from the faith, and from the works befitting the faith, he has become an orphan of God, being bereft of his providence. And one must lead this man back from where he has fallen, by moderate rebuke and fitting words. But also the one who practices wicked things has the devil as a father, departing from whom he has become a good orphan, and he needs one to lead him by the hand to the truly Father God, wishing to be reborn through the Gospel. Let him therefore obtain the fitting stewardship from those who administer the common affairs. And the widow, the truly widow, and bereft of all help, and devoted to the service of God:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"καὶ ἡ ἀναλόγως ταύτῃ χήρα, τοῦ νυμφίου Λόγου, ψυχὴ ἐκπορευθεῖσα τοῖς δαίμοσιν, τῆς προσηκούσης ἀναλόγως ἑκατέρα βοηθείας ὀφείλει τυχεῖν. Εἴποις δ' ἂν χήραν καὶ τὴν κατὰ σάρκα τῶν Ἰσραηλιτῶν Ἐκκλησίαν ἀποθεμένην τὸν τοῦ νόμου ζυγὸν, ὥστε μηκέτι μοιχαλίδα χρηματίζειν γενομένην ἀνδρὶ ἑτέρῳ Χριστῷ, ἣν δεῖ παρ' ἡμῶν δικαιοῦσθαι, τὴν τοῦ Εὐαγγελίου δικαιοσύνην μανθάνουσαν. Ταῦτα πάντα δεῖ προσεῖναι ἡμῖν ἐνώπιον τοῦ Θεοῦ, οὐ κατ' ὀφθαλμοφάνειαν, οὐδ' ὡς ἔνδοθεν εἶναι λύκους ἅρπαγας. Οὐδ' ἵνα τις, κατὰ τὸν Ἱερεμίαν, \"Τῷ στόματι λαλῇ εἰρηνικὰ, καὶ ἐν ἑαυτῷ ἔχῃ τὴν ἔχθραν.\" Περὶ οὗ, φησὶν ὁ Δαβίδ· \"Ἡπαλύνθησαν ὁ λόγοι αὐτοῦ ὑπὲρ ἔλαιον, καὶ αὐτοί εἰσι βολίδες.\" Κἂν γὰρ λανθάνειν οὗτοι σπουδάζοιεν· ἀλλ' ὁ κατοικῶν ἐν οὐρανοῖς ἐκγελάσεται αὐτοὺς, καὶ ὁ Κύριος ἐκμυκτηριεῖ αὐτοὺς, νεφροὺς καὶ καρδίας εἰδώς. Διὸ καὶ Παῦλός φησι· \"Προνοούμενοι καλὰ οὐ μόνον ἐνώπιον Κυρίου, ἀλλὰ καὶ ἐνώπιον ἀνθρώπων.\" Ἐὰν δέ τις ἐξάρῃ τὰς πονηρίας ἀπέναντι τῶν ὀφθαλμῶν Κυρίου, γίνεται Ναθαναὴλ ἀληθῶς Ἰσραηλίτης, ἐν ᾧ δόλος οὐκ ἔστιν. Ὁ δὲ τοιοῦτος, παῤῥησίαν πως λαβὼν, εἰς τὸ δικαστήριον ἀπαντᾷ τοῦ Θεοῦ. Ἀξιοῖ γὰρ διὰ φιλανθρωπίαν πρὸς ἡμᾶς διελέγχεσθε, δεικνὺς ὅσα εὐεργετήσας ὅσα πέπονθεν ὑφ' ἡμῶν. Καὶ ὅμως ἀμνηστίαν ποιεῖται τῷ προειρημένῳ, καὶ αἵματι πεφοινιγμένους καθαίρων ἡμᾶς διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας, καὶ βασιλείαν οὐρανῶν ἐπαγγέλλεται.","english":"And the widow analogous to her—the soul that has gone out from the bridegroom Word to the demons—ought to obtain the help that is fittingly due to each alike. And you might call a widow also the Church of the Israelites according to the flesh, which has put off the yoke of the law, so as no longer to be reckoned an adulteress, having become joined to another man, Christ; and she must be justified by us, learning the righteousness of the Gospel. All these things must be present in us before God, not merely in outward appearance, nor so that we are inwardly ravening wolves. Nor so that anyone, as Jeremiah says, \"speaks peace with his mouth, while he has enmity within himself.\" Concerning whom David says: \"His words were made smooth beyond oil, and yet they are arrows.\" For even if these men strive to escape notice, yet he who dwells in the heavens will laugh them to scorn, and the Lord will mock them, knowing kidneys and hearts. Therefore Paul also says: \"Providing what is good not only before the Lord, but also before men.\" But if anyone removes his wickednesses from before the eyes of the Lord, he becomes a Nathaniel, truly an Israelite, in whom there is no guile. And such a one, having somehow gained boldness, comes to the judgment seat of God. For he deems it fitting, through his love for mankind toward us, to be convicted, showing how many benefits he has bestowed and how many things he has suffered at our hands. And nevertheless he grants amnesty to the aforementioned, and cleansing us who are stained crimson with blood through the washing of regeneration, he promises the kingdom of heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"Πρὸς ὃν λέξομεν ἐλεγχόμενοι [ὧδε], \"Τί ἀνταποδώσω τῷ Κυρίῳ περὶ πάντων, ὧν ἀνταπέδωκέ μοι;\" Πολλαχοῦ δὲ τῆς Γραφῆς ἔχομεν ὡς ὁμοτίμως τοῦ Θεοῦ τοῖς ἀνθρώποις εἰς κρίσιν συγκαταβαίνοντες.\" Φησὶ γὰρ αὐτός· \"Κύριος ἥξει εἰς κρίσιν μετὰ τῶν πρεσβυτέρων τοῦ λαοῦ, καὶ μετὰ τῶν ἀρχόντων αὐτοῦ.\" Καὶ Μιχαίας δέ φησιν, \"Ἀκούσατε λόγον Κυρίου· Κύριος εἶπεν· Ἀνάστηθι καὶ κρίθητι πρὸς τὰ ὅρη, ὅτι κρίσις τῷ Κυρίῳ πρὸς τὸν λαὸν αὐτοῦ, καὶ μετὰ τοῦ λαοῦ αὐτοῦ διελεγχθήσεται.\" Θεῷ γὰρ πρέπουσα κρίσις ἡ κοινωνικὴ μᾶλλον, ἢ τυραννικὴ, τόπον ἀπολογίαις τοῖς κρινομένοις παρέχουσα. Γραφικῆς δὲ ταῦτα προσωποποιίας μέριμναν ἡμῖν ἐμποιούσης τῆς ἐκ τῶν ἔργων ἀπολογίας. Οὐ γὰρ ἀκούσομέν τι καὶ λέξομεν. Ἡ δὲ κρίσις μεταξὺ τῶν λογισμῶν κατηγορούντων, ἢ καὶ ἀπολογουμένων ἐν ἡμέρᾳ, ἐν ᾗ κρινεῖ ὁ Θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων. Τοῦτο καὶ παρὰ τῷ Δανιὴλ λεγόμενον σημαίνουσι βίβλοι, ἐν τῷ μνημονευτικῷ τῶν ἀνθρώπων ἀνακινεῖσθαι διδάσκουσαι τῶν πεπραγμένων τοὺς τύπους, μνημονεύοντος ἑκάστου καὶ βλέποντος δι' ὃ κολαζόμεθα. Ὁ τοίνυν ἔλεγχος οὐχ ὡς κρινομένων ἡμῶν τῷ Δεσπότῃ (δικαιωθήσεται γὰρ ἐν τοῖς λόγοις αὐτοῦ, καὶ νικήσει κρινόμενος. Οὐδεὶς γὰρ καθαρὸς ἀπὸ ῥύπου, οὐδὲ καυχήσεται ἁγνὴν ἔχειν τὴν καρδίαν), ἐλεγχομένων δὲ μᾶλλον ἐν ἑαυτοῖς, ὡς \"Οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλυφθῆναι εἰς ἡμᾶς.\" Τὸ δὲ θεῖον λοῦτρον οἱ μέν φασιν ἀρκεῖν πρὸς τὸ λευκαίνειν ἡμᾶς ὡς χιόνα Δυσέκπλυτον γὰρ οὐδέν φασι Θεοῦ διασμίχοντος. Κατὰ Παῦλον εἰπόντα·","english":"To whom we shall say, when we are being reproved here, \"What shall I render to the Lord for all that he has rendered to me?\" And in many places of Scripture we find that God, in condescension, enters into judgment with men as with equals. For he himself says: \"The Lord will come into judgment with the elders of the people, and with its rulers.\" And Micah also says: \"Hear the word of the Lord; the Lord has said: Arise and be judged against the mountains, for the Lord has a judgment against his people, and with his people he will be reproved.\" For the judgment that befits God is the communal rather than the tyrannical kind, providing room for defenses to those who are judged. And these things are the concern of Scriptural personification, which implants in us the defense that comes from works. For we shall not hear something and then speak it. But the judgment is between the thoughts that accuse or even defend, on the day when God will judge the hidden things of men. The books also mentioned in Daniel signify this, teaching that the forms of things done are stirred up in the memorial record of men, each one remembering and seeing that for which we are punished. The reproof, then, is not as though we were being judged by the Master (for he will be justified in his words, and will prevail when he is judged. For no one is clean from filth, nor will anyone boast that he has a pure heart), but rather as those being reproved within themselves, as \"the sufferings of the present time are not worthy to be compared with the glory that is to be revealed in us.\" Now as for the divine washing, some say that it suffices to whiten us as snow; for they say that nothing is hard to wash away when God sifts through, according to Paul, who said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":33,"ref":"p33","source":"\"Οὐ δὲ ἐπλεόνασεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις.\" Καὶ, \"Θεὸς ὁ δικαιῶν, τίς ὁ κατακρίνων;\" Οἱ δέ φασιν καθαίρειν μόνον, πράξεων δὲ χρῆναι πρὸς τὴν τοσαύτην λαμπρότητα, ὁποία ἡ ὀρφανοῦ κρίσις, καὶ χήρας δικαίωσις. Τοῦ δὲ φοινικοῦ τὸ κόκκινόν ἐστιν ἐρυθρότερον, ὅθεν ἀναλογεῖ τὸ μὲν πρὸς χιόνα, τὸ δὲ πρὸς ἔριον. Ἐρυθρῷ δὲ χρώματι τὰς ἁμαρτίας ἀπείκασεν, ὡς φοίνικας τῶν ἡμετέρων ψυχῶν. Ἀλλ' ἡ μέν\n\nἐστι δεσοποιὸς ὡς ἐν χρώματι, καὶ ἀνέκπλυτος. Ἡ δὲ τὴν ἐπιπολῆς ἔχουσα τάξιν εὐχερῶς ἀποπλύνεται, κατὰ λόγον τῶν ἁμαρτημάτων, τῆς ψυχῆς ῥᾷον, ἢ δυσκόλως καθαιρομένης. Τὸ μὲν οὖν ἔριον καίπερ ἔσθ' ὅτε φυσικῶς ὑπάρχον λευκὸν, ἐξ ἐπιμελίας τινὸς ἑαυτοῦ λευκότερον γίνεται. Ὡς καὶ ἄνθρωπος τὰς φυσικὰς ἀφορμὰς ἐξ ἀσκήσεως τελειῶν, ἐπὶ πολὺ δύναιτο προελθεῖν ἀρετῆς. Ἡ δὲ χιὼν, ὕδωρ ἐν νεφέλαις οὖσα, τῇ τοῦ πνεύματος ἀνακοπτομένη βίᾳ λευκαίνεται, εἰς ἀφρὸν μὲν οἰδαίνουσα, πῆξιν δὲ λαβοῦσα τῷ τοῦ ἀέρος ψυχρῷ, καὶ πρὸς τὰ κάτω βάρη κινουμένη καὶ ῥέπουσα. Οὕτω καὶ ψυχὴ τὰς φυσικὰς ἀφορμὰς οἰκείᾳ τε ἀσκήσει, καὶ τῇ βοηθείᾳ τοῦ Πνεύματος συναυξήσασα, ἀξία γίνεται, ἐν τῇ δικαίᾳ τοῦ Θεοῦ κρίσει, τῆς χάριτι Θεοῦ διδομένης τοῖς ἁγίοις λαμπρότητος· ἧς τὸ αὐτεξούσιον ὁ λόγος ὑποφαίνων φησίν· Ἐὰν ἐθέλητε, καὶ εἰσακούσητέ μου, φάγεσθε, φησὶν, ἀγαθά· ἢ διὰ τῶν σωματικῶν παχεῖς ὄντας τοὺς Ἰουδαίους παρακαλῶν· ἢ γῆν, φησὶ, τὴν ψυχὴν, κατὰ τὴν ἐν Εὐαγγελίοις τοῦ σπόρου παραβολὴν, ἣ τὸν οὐράνιον σπόρον ὑποδέχεσθαι λέγεται, ἧς ἀγαθὰ, τὰς κατ' ἀρετήν φησι προκοπάς·","english":"But where sin abounded, grace did much more abound.” And, “It is God who justifies; who is he that condemns?” But some say that he purifies only, and that deeds must be brought to so great a brightness, such as is the judgment of the orphan and the vindication of the widow. Now the crimson of the palm-dye is redder, whence the one is compared to snow and the other to wool. And by the red color he likened sins, as it were palms of our souls. But the one\n\nis dye-making, as it were, in color, and cannot be washed out. The other, having its order on the surface, is easily washed away, in proportion to the sins, the soul being cleansed more easily or with difficulty. Wool, then, although it is sometimes naturally white, becomes whiter than itself by some care. As also a man, perfecting his natural capacities by discipline, could advance far in virtue. But snow, being water in the clouds, is whitened when checked by the force of the wind, swelling into foam and taking solid form by the cold of the air, and being moved and tending downward by its weight. So also a soul, having increased its natural capacities by its own discipline and by the help of the Spirit, becomes worthy, in the righteous judgment of God, of the brightness given by the grace of God to the saints; and the word, hinting at its free will, says: “If you are willing and hear me, you shall eat,” it says, “good things”; or exhorting the Jews, who are dull through bodily things; or calling the soul “earth,” according to the parable of the seed in the Gospels, which is said to receive the heavenly seed, whose good things, it says, are the advances in virtue.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"ἢ τὰ ἐπηγγελμένα ἐν οὐρανῶν βασιλείᾳ γῆ λεγομένη, κατὰ τὸ, \"Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν·\" ἢ τὰ ἀγαθὰ, \"Ἃ ὀφθαλμὸς οὐκ ἴδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη.\" Ἔνθα καὶ Ἱερουσαλὴμ, καὶ τὸ Σιὼν ὄρος, τὰ ἐπουράνια ταῦτα τοῖς πειθομένοις, τοῖς δὲ ἀπειθοῦσιν μάχαιραν ἀπειλεῖ. Κατὰ μὲν τὸ αἰσθητὸν, τὴν Ῥωμαϊκὴν, ἥτις αὐτοῖς παρὰ πόδας ἀπήντησε· κατὰ δὲ τὴν ἀναγωγὴν, τὴν διαβολικὴν, ὑφ' ἣν γεγόνασιν, Χριστοῦ τὴν χάριν ἀρνούμενοι, ἤγουν ἁπλῶς ἔμψυχόν τινα [καὶ] νοητήν· περὶ ἧς εἴρηται, ὅτι ἐμεθύσθη ἀφ' αἵματος τραυματιῶν. Στόμα δὲ Κυρίου, τάχα τὸ Πνεῦμα τὸ ἅγιον, τὸ συνεργῆσαν αὐτὰ γραφῆναι. Ὡς ἂν γὰρ μὴ καταφρονῶμεν τῶν ἀπειλῶν, στόμα τὸ ἀψευδὲς Κυρίου ταῦτα, φησὶν, εἴρηκεν. Καὶ προέταξε δὲ τοῦ μὴ εἰσακοῦσαι πάλιν τὸ μὴ θελῆσαι, καὶ τῶν κακῶν αἴτιον τὸ ἐφ' ἡμῖν ὑποτίθεται. Συμφωνεῖ δὲ ταῦτα τοῖς διὰ Μωσέως εἰρημένοις ὑπὸ Θεοῦ· \"Ἰδοὺ δέδωκα πρὸ προσώπου σου τὴν ζωὴν καὶ τὸν θάνατον.\" Διὸ καὶ, Ἀφέλετε τὰς πονηρίας, προεῖπεν. Οὐδὲ γὰρ ἄλλον ὠφελεῖν ἢ βλάπτειν, ὡς αὐτὸς ἑαυτὸν ἕκαστος δύναται. Τὸ δὲ προσῆκον ποιοῦντες, ὡς πρὸς ἰατρὸν δραμούμεθα καθαίροντα τὰς ἐν χρόνῳ πολλῷ στυφείσας ὑπὸ τῶν ἁμαρτιῶν ἡμῶν συνειδήσεις. καʹκγʹ. Πῶς ἐγένετο πόρνη πόλις πιστὴ Σιὼν πλήρης κρίσεως; ἐν ᾗ δικαιοσύνη ἐκοιμήθη ἐν αὐτῇ, νῦν δὲ φονευταὶ9, κ.τ.λ. Ἐλέγετο καὶ πρόσθεν· \"Ἐγκαταλειφθήσεσθαι ἡ θυγάτηρ Σιὼν.\" Οὕτω δὲ τὴν πόλιν ἐκάλει τὴν ἐπὶ τοῦ Σιὼν ὄρους, οἱονεὶ θυγατέρα τοῦ ὄρους, ἤγουν τὸν ἐν τῇ πόλει νεών.","english":"Or the things promised in the kingdom of the heavens, called \"land,\" according to the saying, \"Blessed are the meek, for they shall inherit the land\"; or the good things \"which eye has not seen, and ear has not heard, and which have not arisen in the heart of man.\" Where also is Jerusalem, and Mount Zion—these heavenly things for those who obey, but for the disobedient he threatens a sword. In the sensible sense, the Roman sword, which came upon them at their very feet; but in the anagogical sense, the devilish sword, under which they have come, denying the grace of Christ, or simply some sword [and] intelligible—of which it is said that it was drunk with the blood of the wounded. And the mouth of the Lord is perhaps the Holy Spirit, who cooperated in these things being written. For so that we should not despise the threats, he says that the unlying mouth of the Lord has spoken these things. And he set before the not-hearing again the not-willing, and he sets down the cause of evils as what is in our power. And these things agree with what was said by God through Moses: \"Behold, I have set before your face life and death.\" Therefore also he said beforehand, \"Remove your wickednesses.\" For no one can benefit or harm another as each can himself. And doing what is fitting, let us run to the physician, who cleanses the consciences that have been made stiff over much time by our sins. 29, 23. How has the faithful city Zion, full of judgment, become a harlot? In which righteousness slept within her, but now murderers, etc. It was said also before: \"The daughter of Zion shall be forsaken.\" For thus he called the city on Mount Zion, as it were the daughter of the mountain, that is, the temple in the city.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":35,"ref":"p35","source":"Νῦν δὲ ὥσπερ ἀποθαυμάζει τῆς τοσαύτης ἐπὶ τὸ χεῖρον μεταβολῆς τὴν αἰτίαν. Νόμῳ γὰρ τραφεῖσα θείῳ, πῶς ἐξεπόρνευσεν; πρῶτον μὲν, πρὸς εἰδωλολατρείαν· μετὰ δὲ τὴν τοῦ Σωτῆρος ἐπιδημίαν, εἰς διδασκαλίαν [καὶ] ἐντάλματα ἀνθρώπων. Αἰτία δὲ τῆς κατὰ ψυχήν τε καὶ σῶμα πορνείας, ἀπιστία. Οὐδεὶς γὰρ Θεὸν πανταχοῦ παρεῖναι πιστεύων, βλέπειν δὲ καὶ τὰ ἐν διανοίαις λανθάνοντα, ἀνέχεται [οὐδὲν] ηνη φρονεῖν τι δεινὸν, ἢ τοῖς ἔργοις ἐπιτελεῖν. Πίοτειν δὲ πόλιν τὴν τῶν πιστῶν οἰκητόρων καλεῖ, ἐν οἷς ἀρετὴ καὶ δικαιοσύνη ἐνοικοῦσα ὥσπερ ἐπανεπαύετο. Τοῦτο γὰρ διὰ τοῦ κεκοιμῆσθαι παρέστησεν. Τοὺς κατὰ Δαβὶδ δὲ χρόνους ὑπογράφειν δοκεῖ. Ταύτην γὰρ ἐκ χειρὸς ἀλλοφύλων λαβὼν, τοῦ [Θεοῦ] τὴν κιβωτὸν ἐν αὐτῇ, καὶ τὴν σκηνὴν κατεστήσατο, ᾤκει τε ταύτην [ἅγιον τό]πον χρηματίζουσαν. Τότε γὰρ ἦν πιστὴ καὶ δικαία. Χορούς τε γὰρ ὑμνοῦντας τῷ Θεῷ διέταξεν ὁ Δαβὶδ, ψαλμούς τε καὶ λογικωτέραν λατρείαν, ἧς αὐτὸς γέγονεν εὑρετὴς, συνόντων ἑτέρων αὐτῷ προφητῶν Ναθὰν, καὶ Γὰδ, καὶ Ἀσὰφ, τά τε περὶ τὸν Ἰδιθοὺμ, καὶ Αἰμᾶν υἱῶν τε Κορὲ, ὅσοι τε τοῖς τούτων χοροῖς συνετάττοντο. Εἰκὸς δὲ καὶ μετὰ Δαβὶδ, ἐπὶ τῶν εὐσεβῶν βασιλέων εὐηρεστημέναι Θεῷ, πιστοὺς καὶ δικαίους ἔχουσαν ἐξ εὐσεβείας οἰκήτορας. Πόρνη δὲ γέγονεν διὰ τοὺς πορνεύσαντας ἐν αὐτῇ, οὓς καὶ καλεῖ","english":"But now he marvels, as it were, at the cause of so great a change for the worse. For how did she, nurtured in the divine law, commit fornication? First, toward idolatry; but after the coming of the Savior, toward the teaching and commandments of men. And the cause of fornication in soul and body is unbelief. For no one who believes that God is present everywhere, and sees even the things hidden in minds, would endure to think or to accomplish in deeds anything evil. He calls the city of the faithful inhabitants \"Pistis\" (Faith), in whom virtue and righteousness, dwelling as it were, took their rest. For this he indicated by \"she has fallen asleep.\" He seems to describe the times of David. For having received this city from the hand of the foreigners, he set the ark of God in it, and established the tabernacle, and dwelt in it while it was called a holy place. For then she was faithful and righteous. For David appointed choirs singing hymns to God, and psalms and a more rational worship, of which he himself became the inventor, with other prophets present with him—Nathan, and Gad, and Asaph, and those concerning Idithum, and Aeman, and the sons of Kore, and as many as were arranged in their choirs. It is likely also after David, in the times of the pious kings, she was well-pleasing to God, having faithful and righteous inhabitants from piety. But she became a harlot because of those who committed fornication in her, whom he also calls","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":36,"ref":"p36","source":"φονευτάς. [Ὕστερ]ον γὰρ ἐξέχεον αἷμα Χριστοῦ λέγοντες· \"Τὸ αἷμα αὐτοῦ ἐφ' ἡμᾶς.\" Καὶ πρὸ τούτου τοὺς προφήτας ἀπέκτειναν. \"Ἱερουσαλὴμ, γὰρ φησὶν, Ἱερουσαλὴμ ἡ ἀποκτείνουσα τοὺς προφήτας.\" \"Τίνα γὰρ τῶν προφητῶν οὐκ ἀπέκτειναν οἱ πατέρες ὑμῶν;\" ὁ Στέφανος Ἰουδαίους ἐπωνείδισεν. Ἁρμόσει δὲ μᾶλλον ἐπὶ τοῦ τῆς ἐπιδημίας ὁ λόγος καιροῦ· διὸ καὶ ὁ Σωτὴρ γενεὰν πονηρὰν καὶ μοιχαλίδα τοὺς αὐτοὺς τούτους καλεῖ. Τοιγαροῦν ὁ προφήτης οὐκ εἰδωλολατρείαν νῦν ἀλλὰ μιαιφονίαν αὐτοῖς ἐγκαλεῖ. Καὶ ἐπειδὴ μετὰ τὸ τοσοῦτον κατὰ τοῦ Δεσπότου τόλμημα, θεοσεβείας εἶναι προσεποιοῦντο διδάσκαλοι, ταῖς τε Γραφικαῖς ἑρμηνείαις δευτερώσεις μυθικὰς ἐπεισέφερον· εἰκότως αὐτῶν ἀδόκιμον καλεῖ τὸ ἀργύριον. Καπηλεύοντας ὡς ἐξυδαροῦντας τὸν ἄκρατον καὶ ἐπιστρεπτικὸν τῶν Γραφῶν νοῦν, καὶ τὸν οἶνον τὸν εὐφραίνοντα καρδίας ἀνθρώπου, διὰ τῆς μυθώδους αὐτῶν παραδόσεως. Καὶ οἱ ἄρχοντές σου, φησὶν, ἀπειθεῖς. Καλοῦντι γὰρ οὐχ ὑπήκουσαν τῷ Χριστῷ. Καὶ Ἰούδα δὲ τοῦ κλέπτου γεγόνασι κοινωνοί. Συνῆσαν γὰρ αὐτῷ τῆς προδοσίας μετέχοντες. Προὐδίδοσαν δὲ καὶ δωροδοκοῦντες τὸ δίκαιον. Ἀνταπεδίδοσαν δὲ κακὸν, τὸν ὑπὲρ ὠφελείας ὑφαιροῦντες ἔλεγχον. Πεπιστευμένοι δὲ τῶν ἐνδεῶν τὴν ἐπισκοπὴν, ὀρφανοὺς καὶ χήρας παρέβλεπον· ἐν πᾶσί τε τούτων ἐκπεπορνευκότων, Θεοῦ ἡ πόλις ὠνόμασται πόρνη. Οὕτω τε ταύτην Ἱερεμίας καλεῖ λέγων· \"Ἴδες ἃ ἐποίησέν μοι ἡ κατοικία τοῦ Ἰσραήλ. Ἐπορεύθησαν εἰς πᾶν ὄρος ὑψηλὸν καὶ ὑποκάτω παντὸς ξύλου ἀλσώδους, καὶ ἐπόρνευσαν ἐκεῖ.\" Καὶ πάλιν·","english":"Murderers. For later they shed the blood of Christ, saying, \"His blood be upon us.\" And before this they killed the prophets. \"Jerusalem, for he says, Jerusalem, which kills the prophets.\" \"For which of the prophets did your fathers not kill?\" Stephen reproached the Jews. But the word will fit better with the time of the visitation; therefore the Savior also calls these same people an evil and adulterous generation. Accordingly the prophet now charges them not with idolatry but with bloodshed. And since after so great a daring act against the Master they pretended to be teachers of piety, and brought mythical second-hand additions into the interpretations of the Scriptures, with good reason he calls their silver reprobate. They peddle it as though diluting the unmixed and converting sense of the Scriptures, and the wine that gladdens the heart of man, through their mythical tradition. And your rulers, he says, are disobedient. For they did not obey Christ when he called. And they became companions of Judas the thief. For they were with him, sharing in the betrayal. They also betrayed and took bribes against the just. They returned evil, removing the reproof that was for benefit. Entrusted with the oversight of the needy, they overlooked orphans and widows; and since in all these things they had played the harlot, the city of God has been called a harlot. Thus Jeremiah also calls her, saying: \"You saw what the dwelling of Israel did to me. They went upon every high mountain and under every leafy tree, and there they played the harlot.\" And again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":37,"ref":"p37","source":"\"Καὶ σὺ ἐξεπόρνευσας ἐν ποιμέσι πολλοῖς, καὶ ἀνέκαμπτες πρός με, λέγει Κύριος.\" Πλὴν ὅτι ὁ μὲν εἰδωλολατρείαν, [ὁ] δὲ πᾶσαν πονηρίαν κατηγορεῖ. Ἀπείη δὲ ταῦτα πάσης Ἐκκλησίας ἀκοῦσαι, ὅταν ἀποβαλοῦσα τὸν λόγον τῆς πίστεως, ὃν ἐξαρχῆς οἱ Πατέρες παρέδοσαν οἱ παρθένον αὐτὴν ἁγνὴν παραστήσαντες τῷ Χριστῷ, πολλὰ καὶ ποικίλα λόγου παραδέχηται σπέρματα παρὰ τῶν τὴν σεμνότητα τῶν μυστηρίων ἐκπορνευσάντων, οἳ καὶ ψυχῶν εἰκότως λέγονται φονευταὶ, ἀπάτῃ καὶ δόλῳ τῶν ἁπλουστέρων τὴν ζωὴν ἀφαιρούμενοι, καθάπερ ξίφει, τῷ λόγῳ τῆς τοῦ κόσμου σοφίας· ὧν ὁ τῆς πίστεως λόγος παρατετυπωμένος, ἀργύριόν ἐστιν ἀδόκιμον, τὴν βασιλικὴν μὴ φέρον εἰκόνα, ἣν ἀπόστολοι καὶ προφῆται παρέδωκαν, ὃ ἐχθροὶ παρακόψαντες, καὶ πολεμίαν ἐμβαλόντες μορφὴν, τοῖς βασιλικοῖς θησαυροῖς ἐπεισάγουσιν, τὸν θεῖον διαφθείροντες πλοῦτον. Καὶ τὸν οἶνον τὸν ἐμποιοῦντα εὐφροσύνην αἰώνιον οἰνοχοοῦντος τοῦ Πνεύματος, ἐπὶ καταστροφῇ τῶν ἀκουόντων ἐξυδαροῦντες, ἐλέγχονται τὸν ἑαυτῶν ἐγκαταμιγνύοντες νοῦν, καὶ ἀπειθοῦντες τῷ Πνεύματι, καὶ τοὺς ὑπηκόους μιμεῖσθαι παρασκευάζοντες. Ἐξομοιοῦσθαι γὰρ φιλοῦσι τοῖς ἄρχουσι. Διὸ καὶ τὸ πιστὸν ἡ πόλις ἀποθεμένη, γέγονε πόρνη· τούτους καὶ κλεπτῶν κοινωνοὺς εἶναί φησιν, οὐ τῶν ἐπὶ κλέμμασιν ἑαλωκότων σμικροῖς, ἀλλ' ἐθνῶν ἢ πόλεων ἄρχοντες, τὰ κοινὰ πα... έγοντες προφάσει θεοσεβείας, ἐξ ὧν ἀδικοῦσι, προσφέρουσιν. Οἱ δὲ, δέον ἐλέγχειν καὶ διορθοῦσθαι, λαμβάνουσιν, ἔσθ' ὅτε καὶ μακαρίζοντες τοὺς παρέχοντας.","english":"And you played the harlot with many shepherds, and you kept turning back to me, says the Lord.\" Except that here he accuses one of idolatry, another of every wickedness. But may these things be far from being heard of any Church, when, having cast off the word of faith which the Fathers handed down from the beginning—the Fathers who presented her as a pure virgin to Christ—she accepts many and varied seeds of doctrine from those who have played the harlot with the reverence of the mysteries, who are reasonably called murderers of souls, taking away the life of the simpler sort by deceit and guile, as with a sword, by the word of the wisdom of this world; whose word of faith, being counterfeit, is unapproved silver, not bearing the royal image which the apostles and prophets handed down, which enemies, having clipped it and stamped on it an hostile form, bring into the royal treasuries, corrupting the divine wealth. And the wine that produces eternal gladness, which the Spirit pours out, they water down to the destruction of those who hear, and are convicted of mixing in their own mind, and of disobeying the Spirit, and of making their subjects imitate them. For they love to be like their rulers. Therefore the city also, having laid aside faithfulness, has become a harlot; these he says are also partners of thieves—not of those caught in petty thefts, but rulers of nations or cities, who under the pretext of piety bring in the common... from the wrongs they commit. But they, when they ought to reprove and correct, accept them, and sometimes even call those who give them blessed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":38,"ref":"p38","source":"Διὸ καὶ ἀγαπῶντας δῶρα, φησὶ, διὰ τοῖς προσιοῦσι συγχωροῦσι τῶν ἀπηγορευμένων πολλὰ, καὶ διώκουσιν ἀνταπόδομα, ὅπερ παντὸς μᾶλλον ἀλλότριον ἄρχοντος, [δέον, ἢ, ὃν δεῖ] τοὺς λελυπηκότας κατὰ πάντα τρόπον ἀμύνεσθαι. Πῶς γὰρ ἂν καὶ διδάσκοι μὴ ἀποδιδόναι κακὸν ἀντὶ κακοῦ; Τὴν δὲ τούτων ἀλαζονείαν χείρω τῆς τοῦ κριτοῦ τῆς ἀδικίας ἐλέγχων ὑπάρχουσαν ἐπήνεγκε, Κρίσει χήρας οὐ προσέχοντες. Ἐκεῖνος γὰρ εἰ καὶ ἀσυμπαθὴς ἦν, διὰ τὸ τῆς προσιούσης χήρας καρτερικὸν προσέσχε τῇ κρίσει· οὗτοι δὲ καθόλου προσχεῖν οὐκ ἠνέσχοντο. κδʹλαʹ. Διὰ τοῦτο, τὰδε λέγει ὁ Δεσπότης Κύριος Σαββαώθ· Οὐαὶ οἱ ἰσχύοντες Ἰσραήλ. Οὐ παύσεται γάρ μου ὁ θυμὸς ἐν τοῖς ὑπεναντίοις, καὶ κρίσιν ἐκ τῶν ἐχθρῶν μου ποιήσω9, κ.τ.λ. Σαβαὼθ ἑρμηνεύεται Κύριος τῶν δυνάμεων, ἢ Κύριος στρατιῶν. Ἀναφέρεται δὲ ἐπὶ τὸν Σωτῆρα τὸν Υἱὸν τοῦ Θεοῦ. Ἐν τρίτῳ γὰρ καὶ εἰκοστῷ ψαλμῷ, περὶ τῆς ἀνόδου\n\nλέγων αὐτοῦ τῆς εἰς οὐρανὸν, ἐπήνεγκε· \"Κύριος τῶν δυνάμεων αὐτός ἐστιν ὁ βασιλεὺς τῆς δόξης.\" Περὶ οὗ καὶ Παῦλός φησιν· \"Εἰ γὰρ ἔγνωσαν, οὐκ ἂν τὸν Κύριον τῆς δόξης ἐσταύρωσαν.\" Τοῦ δὲ κατεφθάρθαι τὴν Ἱερουσαλὴμ ἀνατίθησιν τὰς αἰτίας τοῖς ἄρχουσι, τοῖς εἰς τὸ πλημμελεῖν τὸν λαὸν ὁδηγήσασιν. Οὗτοι δὲ ἦσαν περὶ ὧν φησιν ὁ Σωτὴρ συμφώνως τοῖς νῦν· \"Οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι, ὑποκριταί.\" Ἑαυτοῦ δὲ θυμὸν ὁ ἀπαθὴς λέγει Θεὸς, τὴν κολαστικὴν αὐτοῦ δύναμιν, Κύριον τοῖς ἄρχουσιν ἐποίσειν φησὶν, ἀνθρωπίνως φοβῶν. Ὁ γὰρ ἐλάχιστος συγγνωστός ἐστιν ἐλέους· δυνατοὶ δὲ δυνατῶς ἐτασθήσονται.","english":"Therefore, he says, they love gifts, because they forgive those who come to them many of the forbidden things, and they pursue repayment, which is more alien than anything to a ruler, [when it is necessary, or: whom it is necessary] to avenge those who have been wronged in every way. For how could he also teach not to return evil for evil? And exposing their boastfulness as worse than the injustice of the judge, he added, \"They do not pay attention to the judgment of widows.\" For that judge, even if he was unmerciful, paid attention to the judgment because of the persistence of the widow who came to him; but these men did not endure to pay attention at all. 24, 31. Therefore, thus says the Lord God Sabaoth: Woe to the mighty of Israel. For my wrath will not cease against the adversaries, and I will execute judgment from my enemies, etc. Sabaoth is interpreted as Lord of powers, or Lord of armies. And it is referred to the Savior, the Son of God. For in the twenty-third psalm, speaking about his ascent\n\nto heaven, he added: \"The Lord of powers, he is the king of glory.\" About whom Paul also says: \"For if they had known, they would not have crucified the Lord of glory.\" And he attributes the causes of the corruption of Jerusalem to the rulers, who led the people into transgression. These were those about whom the Savior says in agreement with the present words: \"Woe to you, scribes and Pharisees, hypocrites.\" And God, who is impassible, calls his own wrath his punitive power, saying that he will bring a Lord upon the rulers, frightening them in a human way. For the least is worthy of forgiveness of mercy; but the mighty will be examined mightily.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":39,"ref":"p39","source":"Οἱ γὰρ ἰσχύοντες ἐν πλούτῳ, ἢ λόγῳ, ἢ ἄλλῃ τινὶ δυνάμει, καὶ μὴ τὴν προσήκουσαν ἐπικουρίαν τοῖς ἀσθενεστέροις προτείνοντες ἐν Ἐκκλησίᾳ, καὶ πανταχοῦ δίκας τίνουσι τῷ Θεῷ τῷ πρὸς τὰ δεδομένα τὸ ἔργον εἰσπράττοντι· οὓς καὶ ὑπεναντίους φησὶν, ὡς ἂν εἰ βαρυνθέντας αὐτοῦ τοῖς προστάγμασιν, ἀφ' ὧν οὐ παύει τὸν θυμὸν ὅσον ὑπεναντίοι τυγχάνουσιν. Καλεῖ δὲ τούτους ἐχθροὺς, καὶ κρίσιν ἐξ αὐτῶν ποιήσειν φησίν. Ἔφη γὰρ αὐτός· \"Ὁ πιστεύων εἰς ἐμὲ, οὐ μὴ κρίνεται. Ὁ δὲ ἀπιστῶν, ἤδη κέκριται.\" Οἱ ἐχθροὶ τοίνυν τῆς κρίσεως αἴτιοι. \"Ἔρχεται γὰρ, φησὶν, ἡ ὀργὴ τοῦ Θεοῦ ἐπὶ τοὺς υἱοὺς τῆς ἀπειθείας.\" Λέγει δὲ κεκριμένως τὰς κολάσεις ἐπάγειν αὐτοὺς, κατὰ τὴν ἀξίαν καὶ τῶν ἡμαρτημένων τὸ μέγεθος. Φιλάνθρωπος δὲ ὢν ὁ Λόγος, καὶ μὴ βουλόμενος τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὴν μετάνοιαν, ἐπαγγέλλεται τοῖς μὴ τοῦ θυμοῦ δεομένοις, τὴν θεραπευτικὴν χεῖρα προσενεγκεῖν, καὶ διὰ ταύτης πυρώσειν ἐπὶ τὸ καθᾶραι, καὶ διακρῖναι τῶν χειρόνων τοὺς κρείττους. Δι' ὃ Σύμμαχος μὲν εἶπεν, εἰς καθαρὸν τὴν σκωρίαν σου. Ὁ δὲ Ἀκύλας, τὸ γιγαρτῶδές σου, ὥσπερ οἱ πυροῦντες χαλκὸν, ἢ σίδηρον, τὴν σκωρίαν ἀποβάλλουσι, καὶ τὸ γιγαρτῶδες ἐν τοῖς ληνοῖς. Δηλοῖ δὲ τούτους εἶναι, δι' ὧν ἐπιφέρει, τοὺς ἀνόμους, καὶ τοὺς ὑπερηφάνους· α...ων σαφέστερον εἰρημένων ὑπὸ τῶν Ἑβδομήκοντα, καὶ τὴν ἀλληγορίαν ἡρμηνευκότων. Οἱ λοιποὶ, κασσίτερον, ἐκδεδώκασι. Τινὲς δὲ τὸν αὐτὸν θυμὸν καὶ χεῖρα νοήσαντες, καὶ περὶ τῶν αὐτῶν ἑκάτερον, Ὅρα, φασὶ, τὸ αἴσιον τέλος τῆς κρίσεως τοῦ Θεοῦ.","english":"For those who are powerful in wealth, or in speech, or in some other power, and who do not extend the fitting assistance to the weaker in the Church, and everywhere, pay the penalty to God, who exacts the work in accordance with what has been given; whom he also calls adversaries, as if they had been weighed down by his commandments, from which he does not cease his wrath as long as they remain adversaries. He calls these enemies, and says that he will make judgment from them. For he himself said: \"The one who believes in me will not be judged. But the one who does not believe has already been judged.\" The enemies, therefore, are the cause of judgment. \"For the wrath of God,\" he says, \"comes upon the sons of disobedience.\" He says that he brings punishments upon them with judgment, according to the worth and the magnitude of their sins. But the Word, being loving toward humanity, and not desiring the death of the sinner, as he promises repentance, offers the healing hand to those who do not need wrath, and through this will burn to purify, and to separate the better from the worse. For which reason Symmachus said, \"into purity, your dross.\" But Aquila, \"your grape-like part,\" just as those who fire bronze or iron cast off the dross, and the grape-like part in the winepresses. He shows that these are those through whom he brings upon them, the lawless and the arrogant; ... more clearly spoken by the Seventy, and having interpreted the allegory. The rest have rendered \"tin.\" But some, understanding the same wrath and hand, and each concerning the same things, say, \"See the auspicious end of the judgment of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Θυμοῦται γὰρ οὕτως, ὡς ἂν εὐεργετῇ τοὺς ἁμαρτωλοὺς διορθούμενος, ἀλλ' οὐ κολάζων αὐτοὺς εἰς ἀφανισμόν. Καὶ τοῦτό φησιν αὐτὸς Κύριος· Πορεύεται ὡς πῦρ χωνευτηρίου, καὶ ὡς πόα πλυνόντων, καὶ καθιεῖται χωνεύων, καὶ καθαρίζων ὡς τὸ ἀργύριον, καὶ ὡς τὸ χρυσίον.\" Καὶ τί λοιπὸν ἐντεῦθεν τὸ χρήσιμον; \"Ἔσονται, φησὶ, τῷ Θεῷ προσάγοντες θυσίαν ἐν δικαιοσύνῃ.\" Πῦρ δὲ καλεῖν ἔοικε, τὰς ἐκ τοῦ πολέμου καὶ τῶν ἄλλων περιστατικῶν συμφορὰς, πάλαι μὲν δι' εἰδωλολατρείαν, ὕστερον δὲ διὰ τὴν εἰς Χριστὸν παροινίαν, ὅτε καὶ τὴν χεῖρα τούτοις ἐπαγαγὼν, ὥσπερ τις τεχνίτης, διέκρινεν ἐν πυρὶ τὸ κίβδηλόν τε καὶ γνήσιον, τὸ μὲν τηρήσας ἑαυτῷ, τὸ δὲ εἰς ὄλεθρον παραδούς. Βαπτίζει γὰρ πνεύματι καὶ πυρὶ, καὶ τῷ πτύῳ διακαθαριεῖ τὴν ἅλωνα αὐτοῦ, καὶ τὰ ἑξῆς· Οὐκοῦν, τοὺς ἀποστόλους ἐπιλεξάμενος, τοὺς ἀνόμους καὶ ἀλαζόνας Ῥωμαίοις παρέδωκεν, ἀπειθήσαντας μὲν τῷ νόμῳ, ἐπάραντας δὲ κέρας εἰς ὕψος καὶ λαλήσαντας κατὰ τοῦ Θεοῦ ἀδικίαν. Μεγάλη δὲ εὐεργεσία ψυχῇ, τὸ τοὺς ἀνόμους καὶ τῆς ἀποστάσεως αἰτίους αὐτὴν χορηθῆναι. Διὸ καὶ τῆς Ἐκκλησίας οἱ τύποι, τοὺς ἀπηγορευμένα πλημμελοῦντας χωρίζουσιν, ὡς ἂν μὴ μικρὰ ζύμη ὅλον τὸ φύραμα δολώσῃ, τύπον ὄντας τῶν ἐκ τοῦ φοβεροῦ κριτηρίου πρὸς τὸ σκότος χωριζομένων, ὃ μὴ νοοῦντες ἀνεσθητοῦσιν πολλάκις. Τὴν δὲ ἀπὸ τοῦ τοὺς ἀνόμους μὴ χωρίζεσθαι βλάβην παρίστησι Παῦλος ἐπιτιμῶν Κορινθίοις, ὅτι μὴ ἐπένθησαν, ἵνα ἐξαρθῇ ἀπ' αὐτῶν τὸ πονηρὸν ἐξειργασμένος.","english":"For he is angered in this way, as one who benefits sinners by correcting them, but not punishing them to their destruction. And the Lord himself says this: \"He comes as a refiner's fire, and as fuller's soap, and he will sit refining and purifying as silver, and as gold.\" And what benefit remains from this? \"They shall be,\" he says, \"bringing a sacrifice to God in righteousness.\" He seems to call fire the calamities that come from war and other circumstances—formerly because of idolatry, and later because of their drunken insolence against Christ—when, laying his hand upon them as a craftsman, he separated the counterfeit from the genuine in fire, keeping the one for himself and handing the other over to destruction. For he baptizes with spirit and fire, and he will thoroughly cleanse his threshing floor with the winnowing fan, and the rest. Therefore, having chosen the apostles, he handed the lawless and arrogant over to the Romans—those who disobeyed the law, and who raised their horn on high and spoke iniquity against God. And it is a great benefit to the soul that the lawless and the causes of apostasy be removed from it. Therefore the types of the Church also separate those who commit forbidden offenses, so that a little leaven may not corrupt the whole lump, being types of those who are separated to darkness by the fearful judgment—which, not understanding, they often fail to perceive. Paul sets forth the harm that comes from not separating from the lawless when he rebukes the Corinthians, because they did not mourn, so that the one who had committed the evil deed might be removed from among them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Τούτων δὲ, φησὶν, ἀπεληλαμένων, τοὺς περιλειφθέντας ὡς Χριστὸν δεδοκιμασμένον ἐπιστήσω σοι κριτὰς καὶ συμβούλους κατὰ τοὺς πρώην ἐκείνους. Εἰ μὴ γὰρ εἶχον πάλαι τοιούτους, οὐκ ἂν ἔλεγε διὰ τοῦ αὐτοῦ προφήτου· \"Ἰδοὺ δὴ Κύριος Σαβαὼθ ἀφελεῖ ἀπὸ τοῦ Ἱερουσαλήμ.\" Εἶτα εἰπὼν τίνας, ἐπιφέρει· \"Καὶ δικαστὴν, καὶ προφήτην,\" ἐν οἷς καὶ\n\nθαυμαστὸν Σύμβουλον, δι' οὓς ὑπῆρχε τότε πιστὴ καὶ πλήρης κρίσεως καὶ δικαιοσύνης· καθ' οὓς ἐπαγγέλλεται τοὺς ἀποστόλους ποιῆσαι τὸ κατ' ἐκλογὴν λεῖμμα· περὶ ὧν ἔλεγεν· Εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὅτε καινῷ ὀνόματι πόλις δικαιοσύνης κληθήσεται ἀντὶ πόρνης· καὶ ἀντὶ τοῦ φονευτῶν, πόλις πιστὴ δικαιοσύνης καὶ ἀντὶ πόλεως, μητρόπολις. Καὶ ἄλλοις καθηγουμένη πρὸς σωτηρίαν· καὶ οἷον ἀποικίας τινὰς στέλλουσα τῶν μοναζόντων τὸ σύστημα· τοῦτο δὲ πάλαι μὲν συνεστήκει παρ' Ἰουδαίοις, καὶ πέπτωκε, νυνὶ δὲ καθ' ὅλης ὁρᾶται τῆς οἰκουμένης ἐν Ἐκκλησίαις Χριστοῦ τεθεμελιωμένον ἐπὶ τὴν πέτραν, ἀρχὴν ἀπὸ τῶν ἀποστόλων λαβὸν, καὶ τῇ διαδοχῇ προεδρεῦον ἐν Ἐκκλησίαις, περὶ ὧν θαυμάζων ἔλεγεν ὁ Δαβίδ· \"Ἀντὶ τῶν πατέρων σου ἐγεννήθησάν σοι υἱοί.\" Ἰουδαῖοι γὰρ ὄντες, καὶ Ἰουδαίων οἱ μαθηταὶ, καὶ τῆς ἐκείνων Συναγωγῆς υἱοὶ, πρὸς πατέρων μετέστησαν τάξιν ὁδηγοῦντες τὴν πάλαι μητέρα Συναγωγὴν ἐπὶ τὸν Χριστόν. Καὶ ἄλλος δὲ προφήτης περὶ Χριστοῦ φησι καὶ τῶν μαθητῶν· \"Ἰδοὺ δὴ βασιλεὺς δίκαιος.\" Διὰ τί δὲ ὑπερβὰς τοὺς βασιλεῖς, τῶν κριτῶν ἐμνήσθη, καίτοι καὶ ἐν βασιλεῦσί τινες γεγόνασιν ἀγαθοί;","english":"But when these, he says, have been driven away, I will set over you as judges and counselors those who are left, approved as Christ, in accordance with those former ones. For if they did not have such men long ago, he would not have said through the same prophet: \"Behold now, the Lord Sabaoth will take away from Jerusalem.\" Then, having said which ones, he adds: \"And a judge, and a prophet,\" among whom also a wonderful counselor, through whom she was then faithful and full of judgment and righteousness; in accordance with whom he promises to make the apostles the remnant according to election; concerning whom he said: Unless the Lord Sabaoth had left us a seed, when with a new name she will be called a city of righteousness instead of a harlot; and instead of a city of murderers, a faithful city of righteousness, and instead of a city, a metropolis. And leading others to salvation; and as it were sending out certain colonies, the community of monks; and this long ago had been established among the Jews, and has fallen, but now is seen throughout the whole inhabited world founded in the churches of Christ upon the rock, having received its beginning from the apostles, and presiding in the churches by succession, concerning whom David said in wonder: \"Instead of your fathers, sons have been born to you.\" For being Jews, and their disciples Jews, and sons of their Synagogue, they were transferred to the rank of fathers, leading the former mother Synagogue to Christ. And another prophet says concerning Christ and his disciples: \"Behold now, a righteous king.\" But why, having passed over the kings, did he mention the judges, although some among the kings also were good?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Ὅτιπερ ἐπὶ τῶν κριτῶν, αὐτόνομος ὑπῆρχεν ἡ πολιτεία, καὶ Θεὸν μόνον ἠπίσταντο βασιλέα. Κατ' ἰδίαν γὰρ γνώμην ἐξ ἀβουλίας ἠρήσαντο βασιλέα. Ἐχρῆν οὖν εὐεργετουμένους ἐπανελθεῖν ἐπὶ τὴν μακαρίαν κατάστασιν, τὸ ἐλευθέριον ἔχοντας. \"Οὐ γὰρ ἦν βασιλεὺς ἐν Ἰσραὴλ, ἀλλ' ἕκαστος τὸ εὐθὲς ἐν ὀφθαλμοῖς αὐτοῦ ἐποίει.\" Ἢ ὅτι τοῦ ἀληθινοῦ βασιλέως ἐπειδημήσαντος, οὐκέτι βασιλέων ὑπῆρχε καιρὸς, κριτῶν δὲ, περὶ ὧν εἴρηται, ὅτι Καθίσετε ἐπὶ δώδεκα θρόνους κρίνοντες τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. Πάλιν δὲ, διὰ τὸ αὐτεξούσιον, συμβούλους δώσειν ἐπήγγελται. Βασιλεὺς μὲν γὰρ προστάττει, πείθει δὲ σύμβουλος τοὺς οὐκ ἀφ' ἑαυτῶν συνορῶντας τὰ δέοντα. Πᾶς οὖν ἐπίσκοπος, οὐκ ἄρχων, ἀλλὰ σύμβουλος δέδοται, ὡς οἱ προφῆται, καὶ Μωϋσῆς· οἷς πᾶσιν...νόσιν ἐξομοιοῦσθαι χρεών. \"Γνώμην δὲ δίδωμι ὡς ἠλεημένος ὑπὸ Κυρίου.\" Ὅτι δὲ περὶ ὀλίγων ὁ λόγος, ἀπὸ τοῦ Ἰουδαίων περιλειφθέντων λαοῦ δεδήλωκεν ἐπενεγκών· Μετὰ γὰρ κρίματος σωθήσεται ἡ αἰχμαλωσία αὐτῆς, καὶ μετὰ ἐλεημοσύνης. Ἢ ὡς οἱ λοιποὶ ἑρμήνευσαν μετὰ δικαιοσύνης. Οἱ γὰρ σωτηρίας ἄξιοι κριθέντες ὑπὸ Θεοῦ, μόνον τεύξονται τῆς ἐπαγγελίας, τῶν Ἰουδαίων φανταζομένων μίαν τὴν ἐπιστροφὴν ἔσεσθαι τοῦ παντὸς αὐτῶν ἔθνους. Αἰχμαλωσίας δὲ ἀπαλλαγὴν ἀπὸ πλάνης ἐπὶ Θεοῦ γνῶσιν μεταβολὴν, διὸ καὶ ὁ Σωτὴρ τὴν ἔχουσαν περικοπὴν· \"Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέ με.\" Ἐν ᾗ ἐστι, \"Κηρῦξαι αἰχμαλώτοις ἄφεσιν·\" περὶ ἑαυτοῦ εἰρῆσθαι διισχυρίσατο. Οὐδὲν γὰρ νῦν ὁ προφήτης περὶ αἰσθητῶν πολεμίων διήλεκται.","english":"For in the time of the judges the commonwealth was autonomous, and they knew God alone as king. For by their own private judgment, out of folly, they asked for a king. It was necessary, then, that those who had been benefited should return to that blessed condition, possessing freedom. \"For there was no king in Israel, but each did what was right in his own eyes.\" Or: because when the true King had come, there was no longer a time for kings, but for judges, concerning whom it has been said, \"You shall sit upon twelve thrones, judging the twelve tribes of Israel.\" And again, because of free will, he promised to give counselors. For a king commands, but a counselor persuades those who do not of themselves perceive what is needful. Every bishop, then, is given not as a ruler but as a counselor, like the prophets, and Moses; to all of whom... it is necessary to be likened in mind. \"And I give my opinion, as one who has obtained mercy from the Lord.\" And that the word concerns few, he has made clear from the remnant of the people of the Jews, adding: \"For her captivity shall be saved with judgment, and with mercy.\" Or, as the others interpreted, \"with righteousness.\" For those judged worthy of salvation by God will alone obtain the promise, while the Jews imagine that the return of their whole nation will be one. And the release from captivity is a change from error to the knowledge of God; wherefore also the Savior, taking up the passage, \"The Spirit of the Lord is upon me, because he has anointed me,\" in which it is written, \"To proclaim release to captives,\" asserted that it was spoken concerning himself. For the prophet now has said nothing about sensible enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"Ἀλλ' ἕκαστος ἁμαρτάνων ὑπὸ τοῦ πολεμίου δέσμιος, καὶ σχηματισμῶ τὴν παρ' ἀνθρώπων δόξαν θηρῶντες, μετὰ τὴν φανέρωσιν τῶν κρυπτῶν (ὅταν γένηται πάντα γυμνὰ καὶ τετραχηλισμένα, μηδέ τις ἢ κτίσις ἀφανὴς), ἄωρον ἔσονται θέαμα τῆς νῦν περὶ αὐτοὺς ἀπάτης ἀφανισθείσης, ὥς τε δρυὶ τὰ κατ' αὐτοὺς ἀπεικάζεσθαι· οὕτω γὰρ οἱ λοιποὶ τὴν τερέβινθον ἐκδεδώκασιν. Καὶ ἐν τῇ γενέσει δὲ τὴν αὐτὴν δρῦν καὶ τερέβινθον μεμαθήκασιν. Ἔσται δὲ καὶ ἡ ἰσχὺς αὐτῶν ὡς καλάμη στυππίου. Ἀλλ' οὐ σίτου, οὐ δέ τινος ἑτέρου ἀναγκαιοτέρου, \"Διὰ τὸ ἀφῃρῆσθαι παρ' αὐτῶν ἰσχύοντα, καὶ ἰσχύουσαν ἰσχὺν ἄρτου, καὶ ἰσχὺν ὕδατος, γίγαντα, καὶ ἰσχύοντα.\" Ὡς μὴ δύνασθαι κατὰ Παῦλον εἰπεῖν, \"Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστοῦ; ἀπολέσαντες γὰρ τὴν ἐλευθερίαν, τοῖς τυχοῦσι Ῥωμαίων δουλεύουσιν ἄρχουσιν, καὶ ἡ τῶν εἰδώλων, ἐν οἷς ἐθάῤῥουν, ἰσχὺς διελήλεγκται. Οὕτω σειραῖς τῶν ἰδίων ἁμαρτημάτων ἕκαστος σφίγγεται. Αὐτὰ γὰρ αὐτοῖς γέγονε μονονουχὶ πῦρ τε καὶ ξύλα. Καὶ ἡ προσδοκηθεῖσα δύναμις αὐτοὺς πυρὶ ἀσβέστῳ παρέδωκεν, ὡς καὶ πάντα τὰ παρ' ἡμῶν πλημμελούμενα πυρὶ τοὺς δράσαντας παραδίδωσιν, κἂν αὐχῶσιν εἶναι Χριστιανοί. Ἄνομοι [καταυχηθήσονται] γὰρ, φησὶ, καὶ ἁμαρτωλοὶ ἅμα. Μηδεὶς οὖν ψιλῷ","english":"But each one who sins is a captive of the enemy, and hunting the glory that comes from men by outward show, after the revelation of hidden things (when all things become naked and laid bare, and no creature is invisible), they will be a spectacle before their time, since the deceit now surrounding them has been done away, so that their condition may be likened to an oak; for thus the rest have rendered terebinth. And in Genesis too they have learned the same oak and terebinth. And their strength shall be as stubble of flax. But not of wheat, nor of anything else more necessary, \"Because strength has been taken away from them, and the strength of bread that strengthens, and the strength of water, giant and strong.\" So that they cannot say with Paul, \"I can do all things in Christ who strengthens me\"; for having lost their freedom, they serve whatever Roman rulers they happen upon, and the strength of the idols in which they trusted has been exposed. Thus each one is bound fast by the chains of his own sins. For these have become to them all but fire and wood. And the power they expected has delivered them to unquenchable fire, just as all our transgressions deliver those who commit them to fire, even if they boast of being Christians. For the lawless, he says, shall be praised together with sinners. Let no one, then, by mere","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":44,"ref":"p44","source":"καυχάσθω Χριστιανισμῷ. Αἱ γὰρ ἐργασίαι πᾶσι πυρὸς αἴτιαι γίνονται τοῖς μὴ χρυσὸν μηδὲ ἄργυρον, μηδὲ λίθους τιμίους, μόνην δὲ καλάμην οἰκοδομοῦσιν, ὡς περὶ τῶν Ἰουδαίων ὁ λόγος· ὧν τὴν μητρόπολιν καὶ τὸ αἰσθητὸν ἐπενείματο πῦρ παροινησάντων εἰς τὸν Χριστόν. Τινὲς δὲ, διὰ τῶν προκειμένων, τὴν μετὰ τὴν αἰχμαλωσίαν ἔφησαν δηλοῦσθαι κατάστασιν, τὴν ἀρχαίαν δόξαν ἀπειληφότων, καὶ κριτὰς ἀγαθοὺς, καὶ αἰσχυνομένων ἐφ' οἷς πάλαι κατέλιπον τὸν Θεόν· καὶ ἐν τῇ αἰχμαλωσίᾳ δὲ ταύτην φασὶ, τὴν αἰσχύνην ᾐσχύνθησαν πάντων στερηθέντες, καὶ ματαιωθείσης αὐτοῖς τῆς ἐπὶ τοῖς εἰδώλοις ἐλπίδος, δι' ἣν γεγόνασιν ἀσθενεῖς, καὶ τῆς ὀργῆς τοῦ Θεοῦ τὸ πῦρ ἀνῆψαν ἐφ' ἑαυτούς. Ἀπόφασιν δὲ Θεοῦ τίς δὴ κωλῦσαι δυνήσεται; ΚΕΦΑΛ. Βʹ. αδʹ. Λόγος ὁ γενόμενος πρὸς Ἡσαίαν υἱὸν Ἀμὼς περὶ τῆς Ἰουδαίας καὶ περὶ Ἱερουσαλήμ9. Ἡ μὴν πρώτη, κατὰ τῆς Ἰουδαίας ὅρασις ἐπεγέγραπτο· ἡ δὲ νῦν, περὶ τῆς Ἰουδαίας· κατὰ δὲ Σύμμαχον, ὑπὲρ τοῦ Ἰσραήλ. Εἰ μὲν περὶ ταύτης ἐπέφερεν ἀγαθὰ, τῆς εἰρημένης ἀπειλῆς ἡνεικα ειν μεταβολήν. Ἐπειδὴ δὲ σκυθρωπὰ περὶ ταύτης πάλιν ἐπήνεγκεν...νηκε τὸν λαὸν αὐτοῦ τὸν οἶκον τοῦ Ἰακὼβ, καὶ τὰ λοιπά. Καὶ πάλιν, Ἰδοὺ δὴ Κύριος Σαβαὼθ ἀφελεῖ ἀπὸ τῆς Ἰουδαίας, καὶ τὰ ἑξῆς· ἀκολούθως ἀποδέδοται καὶ... κατὰ τῆς Ἰουδαίας ὁράσει καθάπερ ἐκείνης ἐπανάληψιν ὄντα ῥώνης... Τὰ νῦν κατὰ τῆς Ἰουδαίας ἐπέγραψεν, ἐπειδὴ μετὰ τῶν ἐθνῶν, περὶ ὧν νῦν ὁ λόγος, καὶ τοὺς Ἰουδαίους ἐπὶ τὴν τῆς ἀληθείας γνῶσιν καλεῖ λέγων, Καὶ νῦν, ὁ οἶκος τοῦ Ἰακὼβ, δεῦτε καὶ πορευθῶμεν ἐν τῷ φωτὶ τοῦ Κυρίου.","english":"Let him boast in Christianity. For their works become the cause of fire for all who build not gold nor silver nor precious stones, but only stubble, as the word concerns the Jews, whose metropolis and earthly city fire devoured when they raged drunkenly against Christ. But some have said that through the things set before us the condition after the captivity is made clear—that they received back their ancient glory, and good judges, and were ashamed of the things in which they of old forsook God; and they say that in the captivity itself they were ashamed with this shame, being deprived of all things, and their hope in idols being brought to nothing, through which they became weak, and they kindled against themselves the fire of the wrath of God. But who will be able to hinder the sentence of God? CHAPTER 2, 1. The word that came to Isaiah the son of Amoz concerning Judea and concerning Jerusalem. The first vision, indeed, was inscribed against Judea; but the present one, concerning Judea; and according to Symmachus, for Israel. If he had brought good things concerning it, it would have implied a change of the threat that was spoken. But since he again brought gloomy things concerning it... his people, the house of Jacob, and the rest. And again, Behold, the Lord Sabaoth will take away from Judea, and the rest; correspondingly it is also rendered... in the vision against Judea, as being a repetition of that... strength... He inscribed the present things against Judea, since along with the nations, about which the word now is, he also calls the Jews to the knowledge of the truth, saying, And now, O house of Jacob, come and let us walk in the light of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Τάχα δὲ καὶ προηγουμένως τούτους καλεῖ. Καὶ διὰ τῆς προλαβούσης γὰρ ὁράσεως ἱκανῶς αὐτοὺς προετρέψατο, καὶ πλὴν ὀλίγων ἀποδοκιμάσας αὐτοὺς, πρὸς τὰ ἔθνη χωρεῖ. Μεθ' ὧν κἀκείνους οὐδὲν ἧττον καλεῖ. Τοιγαροῦν καὶ Παῦλός φησιν· \"Ὑμῖν ἦν ἀναγκαῖον πρῶτον λαλῆσαι τὸν τοῦ Θεοῦ λόγον· ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη.\" Τοῦτο καὶ νῦν ἐν τοῖς τοῦ προφήτου λόγοις γεγένηται. Οὐκ ἀποτρόπου δὲ πάλιν ὑπὲρ τῆς Ἰουδαίας εἶναι νῦν εἰπεῖν τὴν ἐπιγραφὴν, διὰ τὸ τὴν εὐαγγελικὴν ἐντεῦθεν ἄρξασθαι χάριν, καθ' ἣν τὸ κήρυγμα, καὶ τὰς θεραπείας ὁ Χριστὸς ἐπεποίητο. Τὸ γὰρ αὐτοὺς ἠπειληκέναι, τὴν τοῦ Θεοῦ χάριν οὐκ ἀθετεῖ πρῶτον εἰς αὐτοὺς γενομένην. Τοιγαροῦν καὶ Ζαχαρίας ταύτην εὐηγγελίζετο· \"Χαῖρε σφόδρα, θύγατερ Σιὼν,\" καὶ τὰ αὐτὰ ταῦτα. Τῷ δὲ πρὸς νοῦν ὁρῶντι περὶ ἑτέρας δόξειεν λέγεσθαι νῦν Ἰουδαίας· καὶ Ἱερουσαλὴμ, καὶ ὑπὲρ Ἰουδαίας, κατὰ τὸν Σύμμαχον. Εἰσάγει γὰρ νόμον παρὰ τὸν Μωσέως καινὸν, καὶ Λόγον ἕτερον, καὶ ὄρος ἄλλο καινὸν, τὸ πάλαι μὲν ἀφανὲς, νῦν δὲ γεγονὸς ἐμφανὲς, οἶκόν τε Θεοῦ τοῖς ἔθνεσιν ἐγνωσμένων, οὐκ Ἰουδαίοις. Ἀκολούθως οὖν καὶ Ἰουδαίαν καὶἹερουσαλὴμ ἐκληπτέον ἐπηγγελμένας τοῖς ἔθνεσιν. Περὶ ἧς φησι, \"Γνωστὸς ἐν τῇ Ἰουδαίᾳ ὁ Θεός.\" Εἴη δ' ἂν ἡ τὴν Θεοῦ γνῶσιν ἀνειληφυῖα ψυχὴ, ἣν οὐκ ἔσχεν ὁ πρῶτος λαός. Ἔφη γὰρ, \"Ἰσραὴλ δέ με οὐκ ἔγνω, καὶ ὁ λαός με οὐ συνῆκεν.\" Διὸ λαὸς Γομόῤῥας καὶ Σοδόμων ἄρχοντες ἐχρημάτισαν.","english":"Perhaps he also calls them in the first instance. For through the preceding vision he exhorted them sufficiently, and having rejected them except for a few, he proceeds to the Gentiles. Along with these he calls those as well no less. Therefore Paul also says: \"It was necessary that the word of God be spoken to you first; but since you reject it, behold, we turn to the Gentiles.\" This has now also happened in the words of the prophet. It is not out of place, again, to say now that the inscription concerns Judea, because the grace of the gospel began from there, according to which Christ had made the proclamation and the healings. For their having been threatened does not set aside the grace of God that came first to them. Therefore Zechariah also announced this good news: \"Rejoice greatly, daughter Zion,\" and these same things. But to one who looks to the meaning, it might seem to be said now concerning another Judea; and Jerusalem, and concerning Judea, according to Symmachus. For he introduces a new law beside that of Moses, and another Word, and another new mountain, formerly invisible but now made visible, and a house of God known to the Gentiles, not to Jews. Consequently, both Judea and Jerusalem must be understood as promised to the Gentiles. Concerning which he says, \"God is known in Judea.\" And it would be the soul that has received the knowledge of God, which the first people did not have. For he said, \"But Israel did not know me, and the people did not understand me.\" Therefore they were called the people of Gomorrah and rulers of Sodom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"Ἀκολούθως τοίνυν κλήσεως ἐθνῶν θεσπιζομένης, τὸν τοῦ Θεοῦ Λόγον προτάττειν ἐχρῆν συμφώνως Ἰωάννῃ τὴν τοῦ Εὐαγγελίου ἀρχὴν ἀπὸ τούτου ποιήσαντι,\" Ἐν ἀρχῇ ἦν ὁ Λόγος.\" Αὐτὸν γὰρ καὶ νῦν ὁ προφήτης εὐαγγελίζεται. Ταὐτὸν δὲ ὅρασίς τε καὶ Λόγος. Οὐδέτερον γὰρ αἰσθητόν. Ἃ γάρ τις ἀκούει, βλέπει τῷ νῷ. Καὶ ὧν αὖθις ὁρᾷ, φέρει τοὺς λόγους ἐν ἑαυτῷ. Καὶ πάλιν, μία μὲν ἡ τοῦ Πνεύματος χάρις δύναμιν ἐκ Θεοῦ τοῖς ἁγίοις παρέχουσα πρὸς τὴν τῶν ἀγνοουμένων διάγνωσιν δι' ἀποκαλύψεώς τε καὶ φωτισμοῦ τῆς καρδίας· κατὰ δὲ τὴν τῶν πραγμάτων διαφορὰν, περὶ ἃ ἡ γνῶσις, ὅρασις, ἢ λόγος εἰκότως ἂν λέγοιτο. Ἀνωτέρω μὲν οὖν τὰ παρόντα ἐβλέπετο, ἡ κακία τοῦ λαοῦ, ὁ ἀπὸ τοῦ Θεοῦ χωρισμὸς, τὸ περὶ τὸν εὐεργέτην ἀχάριστον· ἐνταῦθα τὸ μέλλον προαγορεύεται. Διὰ τοῦτο Λόγος περὶ τῶν ἐθνῶν τονῦν προαγορεύεται. Οὐ γὰρ Ἰουδαίων μόνον ὁ Θεὸς, ἀλλὰ καὶ ἐθνῶν. Καὶ κατὰ τὸν θεῖον Ἀπόστολον, \"Οὐχ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἔστιν, ἀλλ' ὁ ἐν τῷ κρυπτῷ.\" Τῷ","english":"Accordingly, then, since the calling of the Gentiles is being foretold, it was necessary that the Word of God be set first, in agreement with John, who made the beginning of the Gospel from this: \"In the beginning was the Word.\" For the prophet is proclaiming the same one even now as good news. And observe that vision and Word are the same thing. For neither is perceptible to the senses. For the things a person hears, he sees with the mind; and of the things he again sees, he carries the words within himself. And again, the grace of the Spirit is one, providing power from God to the saints for the discernment of things unknown, through revelation and the illumination of the heart; but according to the difference of the matters about which the knowledge concerns, it would reasonably be called either vision or word. So then, above, present things were being seen: the wickedness of the people, the separation from God, their ingratitude toward the benefactor; here, what is to come is foretold. For this reason it is now foretold as a Word concerning the Gentiles. For God is not of the Jews only, but also of the Gentiles. And according to the divine Apostle, \"He is not a Jew who is one outwardly, but he who is one inwardly.\" To the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:1","text":"The English carries the scriptural phrase “in the beginning was the word”, which matches John 1:1. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":47,"ref":"p47","source":"μὲν οὗν φανερῷ τὰ προειρημένα, τῷ δὲ κρυπτῷ τὰ μέλλοντα λέγεσθαι. Ὁ δὲ οἶκος τοῦ Θεοῦ ἡ ἐξ ἐθνῶν Ἐκκλησία, τεθεμελιωμένη ἐπὶ τὴν ἀῤῥαγῆ καὶ σωτήριον πέτραν. Ἐσχάτας δὲ ἡμέρας καλεῖ, τὰς τῷ τέλει τοῦ παρόντος αἰῶνος ἐγγύς· συγγενεῖς γὰρ τοῖς ὁρωμένοις ὁ χρόνος καὶ φθειρομένοις συμφθείρεται. Συνῳδὰ δὲ τούτοις τεθέσπικεν Ἰακὼβ τὰ ἐπ' ἐσχάτων ἐσόμενα τοῖς παισὶ λέγειν ἐπαγγειλάμενος, \"Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως οὗ ἔλθῃ ὃ ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν.\" Καὶ νῦν γὰρ ἥξει, φησὶ, πάντα τὰ ἔθνη ἐπὶ τὸ ὄρος Κυρίου, καὶ ἐπὶ τὸν οἶκον τοῦ Θεοῦ, τὴν Χριστοῦ δηλῶν Ἐκκλησίαν, περὶ ἧς αὐτός φησιν· Οὐ δύναται πόλις κρυβῆναι ἐπάνω ὄρους κειμένη. Τὸ ἐπ' ἄκρου δὲ τῶν ὀρέων ὁ Παῦλος ἡμῖν ἐξηγήσατο φήσας, \"Ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ τῶν προφητῶν.\" Τὸ δὲ ὅρος τοῦ Θεοῦ εἴποις ἂν ἴσως σωματικώτερον, ὡς Ἰουδαῖοι, τὸ ἐπὶ χωρὰς αὐτοῖς. Καὶ πῶς ἐμφανὲς ἔσται φησὶν, ὡς λανθάνοντος πρότερον; οὔτε γὰρ ἄλλου ὄρους γένεσιν, οὔτε δευτέρου οἴκου κατασκευὴν ἐπ' ἄλλων ὀρῶν ἐσομένην ὁ σάρκινος Ἰσραὴλ περιμένει· κατὰ δὲ τοὺς Ἡσαίου χρόνους καὶ τὸ Σιὼν ὄρος, καὶ ὁ ναὸς, πᾶσιν ἐφαίνετο κατὰ τὴν νῦν διάνοιαν ὁ ὑψηλὸς καὶ οὐράνιος τοῦ Κυρίου λόγος ὁ εὐαγγελικός. Ἢ, ὡς ὁ μέγας Παῦλος Σιὼν ὄρος ἐπουράνιον εἶναι διδάσκει, καὶ ἄνω Ἱερουσαλὴμ, ἥν τινά φησιν εἶναι μητέρα πάντων ἡμῶν. Οὐκ ἦν δὲ ἄρα τοῖς παλαιοῖς ἀνθρώποις ἐμφανὲς τοῦτο τὸ ὅρος·","english":"The things previously spoken were in the visible, but the things about to be said are in the hidden. And the house of God is the Church from the Gentiles, founded upon the unbreakable and saving rock. And he calls them the last days, those near the end of the present age; for time, being akin to the things seen and perishing, perishes together with them. And in agreement with these things, Jacob prophesied, having promised to tell his children the things that would be in the last days: \"A ruler shall not fail from Judah, nor a leader from his thighs, until he comes to whom it is reserved, and he himself is the expectation of the nations.\" And now, he says, all the nations shall come to the mountain of the Lord, and to the house of God, clearly meaning the Church of Christ, about which he himself says: A city cannot be hidden when it is set upon a mountain. And Paul explained to us the phrase \"upon the top of the mountains,\" saying, \"Having been built upon the foundation of the apostles and prophets.\" And you might perhaps say that the mountain of God, more bodily, as the Jews do, is the one in their own region. And how will it be manifest, he says, as though it were previously hidden? For the fleshly Israel awaits neither the origin of another mountain nor the construction of a second house that will be on other mountains; but in the times of Isaiah both Mount Zion and the temple were visible to all, according to the present meaning—the lofty and heavenly word of the Lord, the evangelical word. Or, as the great Paul teaches, that Zion is a heavenly mountain, and the Jerusalem above, which he says is the mother of us all. But this mountain was not, then, manifest to the men of old.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"ἀλλ' ὅτε Χριστὸς εἰς ἀθέτησιν ἀμαρτίας πεφανέρωται, γενόμενος τοῖς ἐπὶ γῆς πέτρα, ἐφ' ᾗ τὴν ἰδίαν ᾠκοδόμησεν Ἐκκλησίαν. Ἐφάνη γὰρ νῦν ἅπασιν ὁ εὐαγγελικὸς λόγος μετὰ τῆς ὑποκειμένης αὐτῷ πέτρας, ὅτε τὸ μυστήριον τὸ ἀποκεκρυμμένον ἀπὸ τῶν αἰώνων ἐπὶ συντελείᾳ τῶν χρόνων ἐφανερώθη. ὄρη δὲ ἡ τοῦ Κυρίου κάθοδος ἐπὶ γῆς παρεικάσθη, διότι τὸ ὄρος ἐπὶ γῆς ἐστιν ὑψηλόν· καὶ ἡ σὰρξ δὲ τοῦ Κυρίου, γῆ κατὰ τὴν κοινὴν φύσιν ὑπάρχουσα, διὰ τῆς συναφείας τῆς πρὸς τὸν Θεὸν ἀνυψώθη, ὃν οἱ μιμούμενοι χρηματίζουσιν ὄρη, καὶ πέτραι τὸν οἶκον ἀνέχοντες τοῦ θεοῦ, οἷος ἦν ὁ Πέτρος πρὸς ὃν εἴρηται. \"Καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν,\" καὶ πᾶς ὅς τις ὑψηλὸν καὶ ἐπηρμένον ἔχει τὸ φρόνημα τῶν γηΐνων ὑπερανεστηκὸς, χωροῦν τε τὴν θείαν γνῶσιν διὰ μέγεθος νοῦ καὶ καθαρότητα πράξεων. Οἱ δὲ τοιοῦτοι ἄκρα εἰσὶ τῶν ὀρέων, ἐφ' ὧν ᾠκοδόμηται ὁ τοῦ Θεοῦ οἶκος ὑπερυψούμενος τῶν βουνῶν, οἵ τινες γήλοφοί τινές εἰσιν εὐπερίγραπτον ἔχοντες τὴν ἀπὸ γῆς ἐπανάστασιν, τῶν μὲν ταπεινῶν ὑπερέχοντες, τῶν δὲ ὑψηλοτάτων ἀπολιπόμενοι. Ἐπεὶ οὖν ἀνείκαστος ἡ κατὰ τὸ ἀνθρώπινον τοῦ Κυρίου ὑπεροχὴ πρὸς πάντας ὁμοῦ τοὺς ἐν οἵοις δήποτε διαφανεστάτους κατορθώμασιν, διὰ τοῦτο καὶ τῶν βουνῶν ὑπερανέστηκε. Μείζονος γὰρ δόξης παρὰ Μωϋσὴν ἠξιώθη, καθ' ὅσον μείζονα τιμὴν ἔχει τοῦ οἴκου ὁ κατασκευάσας αὐτόν· καὶ παρὰ τὸν Ἀβραὰμ, ὃς ἠγαλλιάσατο τὴν ἡμέραν ἰδεῖν τῆς ἐνανθρωπήσεως, καὶ ἴδεν, καὶ ἐχάρη, καὶ δεκάτας δέδωκε τῷ Μελχισεδὲκ, ὃς ἦν τύπος τοῦ Κυρίου. Ἡ μὲν οὖν ἔνσαρκος τοῦ Κυρίου οἰκονομία τοιαύτη.","english":"But when Christ was manifested for the putting away of sin, having become a rock for those on the earth, upon which he built his own Church. For now the evangelical word has appeared to all together with the rock that underlies it, when the mystery hidden from the ages was made manifest at the consummation of the times. And the mountains were likened to the Lord's descent upon the earth, because the mountain is high upon the earth; and the flesh of the Lord, being earth according to its common nature, was exalted through its union with God, whom those who imitate him are called mountains, and rocks that support the house of God, such as was Peter, to whom it was said, \"And upon this rock I will build my Church,\" and everyone who has a lofty and elevated mind, standing above earthly things, and who receives the divine knowledge through greatness of mind and purity of deeds. And such men are the peaks of the mountains, on which the house of God is built, being exalted above the hills, which are certain mounds having their rising from the earth easily circumscribed, surpassing the lowly but falling short of the highest. Since, then, the Lord's preeminence in his human nature is beyond comparison with all together who are in whatever most illustrious achievements, for this reason he also stands above the hills. For he was deemed worthy of greater glory than Moses, inasmuch as the one who built the house has greater honor than the house; and than Abraham, who rejoiced to see the day of his incarnation, and he saw it and was glad, and gave tithes to Melchizedek, who was a type of the Lord. Such, then, is the incarnate economy of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"\"Ἁμαρτίαν γὰρ οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ.\" Μὴ γὰρ εἴη τὴν θεότητα δοξάζειν ἐκ τῆς πρὸς τὰ δοῦλα ὑπεροχῆς, ἧς ἐπήρθη ἡ μεγαλοπρέπεια ὑπὲρ ἄνω τῶν οὐρανῶν. Ἐπὶ οὖν τοῦ Κυρίου πᾶν ἔθνος ἥξει, φησίν. Ἥξει γὰρ ἐπὶ τὴν πίστιν πάντα κληθέντα τῷ σωτηρίῳ κηρύγματι· \"Κηρυχθήσεται γὰρ τὸ Εὐαγγέλιον τοῦτο ἐν ὅλῳ τῷ κόσμῳ.\" Καὶ τῶν ἀποστόλων ἐξῆλθεν ὁ φθόγγος εἰς πᾶσαν τὴν γῆν. Ἀλλὰ πῶς ἐν μὲν τῷ, ἥξειν πάντα ἔφη τὰ ἔθνη· ἐν δὲ τῷ, πορεύεσθαι πολλά; ὅτι τὸ μὲν, ἐπὶ τοῦ πιστεύειν τέτακται· τὸ δὲ πορεύεσθαι, ἐπὶ τοῦ πολιτεύεσθαι. Πάντες γὰρ ὁμολογοῦμεν τὴν πίστιν. Πάντες δὲ, κατὰ τὰς ἐντολὰς [οὐ] πορευόμεθα. Ἐπὶ γὰρ πολιτείας καὶ ὁ θεῖος ἔφη Δαβὶδ, \"Μακάριοι οἱ ἄμωμοι ἐν ὁδῷ οἱ πορευόμενοι ἐν νόμῳ Κυρίου. \"Πῶς οὖν ἔθνη πολλὰ, φησὶ, τοῦ Κυρίου λέγοντος ὀλίγους εἶναι τοὺς εὑρίσκοντας τὴν ὁδόν; ὅτι ἄλλο ἔθνος, ἡ ὁλότης· ἄλλο δὲ τὸ πλῆθος τὸ ὑπ' αὐτό.\n\nΠολλὰ μὲν οὖν ἔθνη, ἐν οἷς οἱ βιοῦντες ὀρθῶς· ἐκ δὲ τῶν ὑφ' ἕκαστον ἔθνος, ὀλίγοι. Καὶ Σοφονίας φησὶ, \"Πάντες οἱ βασιλεῖς τῆς γῆς ἥξουσι τοῦ δουλεύειν αὐτῷ ὑπὸ ζυγὸν ἕνα.\" Ἀπολιπόντα τοίνυν τὰ ἔθνη τὴν πολύθεον πλάνην καὶ τὰ πάλαι νομιζόμενα δαίμοσιν ἢ θεοῖς ὄρη σωματικὰ σπεύδει νῦν ἐπὶ τὸν ὄντως Θεὸν ἀλλήλοις παρακελευόμενα· Δεῦτε, καὶ ἀναβῶμεν εἰς τὸ ὄρος Κυρίου καὶ εἰς τὸν οἶκον τοῦ Θεοῦ Ἰακώβ. Οὐκ εἴρηται δὲ νῦν οὐρανοῦ καὶ γῆς Κύριος καὶ Θεὸς, ἀλλ' Ἰακώβ· ἐπειδήπερ ὤφθη τῷ Ἰακὼβ ἐν ἀνθρωπίνῳ σχήματι, καὶ τὴν τοῦ πατριάρχου προσηγορίαν μετέβαλεν καλέσας αὐτὸν Ἰσραήλ. Διὸ καὶ τὸν τόπον ἐκάλεσεν εἶδος Θεοῦ, εἰπών·","english":"For he did not commit sin, nor was guile found in his mouth.\" Far be it from us to glorify the divinity from its superiority over servants, whose magnificence has been exalted above the heavens. Therefore, he says, every nation shall come to the Lord. For all who are called by the saving proclamation shall come to the faith; \"for this Gospel shall be preached in the whole world.\" And the sound of the apostles went out into all the earth. But how is it that in one place he said that all the nations shall come, and in another that many shall go? Because the one, \"to come,\" is appointed for believing; the other, \"to go,\" for living one's life. For we all confess the faith, but we do not all walk according to the commandments. For concerning conduct the divine David also said, \"Blessed are the blameless in the way, who walk in the law of the Lord.\" How then, he says, are there many nations, when the Lord says that few are those who find the way? Because a nation is one thing—namely, a whole—and the multitude under it is another.\n\nMany nations, then, are those among whom are those who live rightly; but of those under each nation, few. And Zephaniah says, \"All the kings of the earth shall come to serve him under one yoke.\" Having therefore abandoned the polytheistic error and the mountains that were formerly thought to belong to demons or gods—physical mountains—the nations now hasten to the true God, urging one another on: \"Come, and let us go up to the mountain of the Lord and to the house of the God of Jacob.\" But it is not said now \"Lord and God of heaven and earth,\" but \"of Jacob,\" since he was seen by Jacob in human form, and changed the patriarch's name, calling him Israel. Therefore he also called the place the form of God, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":50,"ref":"p50","source":"Ἴδον γὰρ Θεὸν πρόσωπον πρὸς πρόσωπον, καὶ ἐσώθη μου ἡ ψυχή. Νῦν οὖν φησιν αὐτὸν ἐκεῖνον τοῖς ἔθνεσι γνώριμον ἔσεσθαι, ὡς τῷ Ἰακὼβ τὴν τῶν ἐθνῶν ἐπηγγείλατο κλῆσιν· οἷς νῦν προφητεύει τὸ ὄρος καὶ τὸν οἶκον τοῦ Θεοῦ, τὰ ἐν οὐρανοῖς ἐμφανῆ γενέσθαι καὶ γνώριμα Παύλου λέγοντος· \"Ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ ἡμῶν.\" Καὶ, \"Προσεληλύθατε Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος Ἱερουσαλὴμ ἐπουρανίῳ.\" Οἱ δὲ προκόπτοντες τῇ γνώσει, καὶ οἷον προκαταλαβόντες τὰ ἄνω, προκαλοῦνται πρὸς ὅμοιον ζῆλον τοὺς ἐμφιλοχωροῦντας τοῖς κάτω. Ὁ γὰρ συνεγερθεὶς τῷ Χριστῷ, καὶ τὰ ἄνω ζητῶν, χειραγωγεῖ τοὺς φρονοῦντας ἐπίγεια. Καὶ εὐκτέον ἀνιόντας μὴ κατελθεῖν. Διττὴ γὰρ ἡ σχέσις. Νοοῖτο δ' ἂν ἐπὶ τῆς σαρκικῆς οἰκονομίας ὀρθῶς, Θεοῦ μὲν συγκαταβαίνοντος τῇ τῆς σαρκὸς κοινωνίᾳ, ταύτης δὲ συνυψουμένης ἑνώσει τῇ πρὸς αὐτόν. Προτρέπωμεν τοίνυν ἀλλήλους ἐπὶ τὸ ὕψος τῆς θεολογίας ἀναδραμεῖν, ἀπὸ τοῦ πάθους ἀρχόμενοι, καὶ πρῶτον εἰς τὸ ὄρος τοῦ Κυρίου, κατὰ τὰς κοινὰς περὶ Θεοῦ προλήψεις· εἶτα προκοπτούσῃ τῇ γνώσει τὴν τοῦ Θεοῦ προσθήσομεν ἰδιότητα τοῦ Θεοῦ Ἰακώβ. \"Ἐγὼ γὰρ, φησὶν, ὁ Θεὸς Ἀβραὰμ,καὶ Ἰσαὰκ, καὶ Ἰακώβ. Τοῦτό μού ἐστιν ὄνομα αἰώνιον.\" Συνῆψε γὰρ ἑαυτῷ τοὺς ἁγίους ἀειμνήστους εἶναι ποιῶν παρὰ τοῖς ἀεὶ μεμνημένοις Θεοῦ. Γνώσεται δὲ Θεὸν μὲν Ἰακὼβ, ὁ ἔτι παλαίων καὶ πτερνίζων τοὺς δαίμονας, τὰ ἑαυτῷ μανθάνων ἐφικτὰ καὶ ἁρμόδια· Θεὸν δὲ Ἰσραὴλ, ὁ τὴν τελείαν θεωρίαν δεξάμενος· ὁ δ' οὖν Θεὸς Ἰακὼβ οὐκ ἀναγγελεῖ ἡμῖν τὴν ὁδὸν αὐτοῦ, ἐὰν μὴ ἀναβῶμεν εἰς τὸ ὄρος.","english":"For I saw God face to face, and my soul was saved. Now therefore, he says, that very one will become known to the nations, as he promised to Jacob the calling of the nations; to whom now the mountain and the house of God prophesy, that the things in the heavens have become manifest and known, as Paul says: \"But the Jerusalem above is free, which is our mother.\" And, \"You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem.\" But those who advance in knowledge, and as it were have already grasped the things above, summon to a like zeal those who linger in the things below. For he who has been raised with Christ and seeks the things above leads by the hand those who set their minds on earthly things. And we must pray that those who ascend do not descend. For the relation is twofold. And it would be rightly understood in the case of the fleshly economy, God condescending to fellowship with the flesh, and the flesh being exalted together with him through union with him. Let us therefore urge one another to run up to the height of theology, beginning from the passion, and first to the mountain of the Lord, according to the common preconceptions about God; then, with knowledge advancing, we shall add to the property of God the God of Jacob. \"For I am, he says, the God of Abraham, and Isaac, and Jacob. This is my name forever.\" For he joined the saints to himself, making them ever-memorable among those who always remember God. And Jacob will know God, he who still wrestles and supplants the demons, learning what is attainable and fitting for himself; and Israel will know God, he who has received perfect contemplation; but the God of Jacob will not declare to us his way, unless we ascend the mountain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"Μὴ δεχόμενοι γὰρ τὸ Εὐαγγέλιον, πῶς κατ' αὐτὸ βιωσόμεθα; οἱ δὲ καλοῦντες ἀλλήλους, ἐὰν ὦσιν ἴσοι, πόθεν ἐπίστανται τὴν ὁδόν; Ἀλλὰ δηλονότι τὴν προθυμίαν ἐμφαίνουσιν, οὕτω δὲ τῶν ἀγαθῶν τὴν ἐπίτευξιν· ὡς εἰ νῦν τινες ἀλλήλοις λέγοιεν· Δεῦτε τῶν γηΐνων ἀποστάντες φρονήσωμεν τὰ οὐράνια· εἰσέλθωμεν εἰς οἶκον Θεοῦ, καὶ τὴν ὁδὸν ἐκεῖθεν γνωσόμεθα τῆς πρὸς τὸ τέλειον ἀναβάσεως. Πόθεν δὲ ὁρμηθέντα τὰ ἔθνη, ἢ τίνος διδάξαντός φασι· Δεῦτε ἀναβῶμεν, ἐπήνεγκε λέγων· Ἐκ γὰρ Σιὼν ἐξελεύσεται ὁ νόμος, καὶ λόγος Κυρίου ἐξ Ἱερουσαλήμ. Καινὸς γὰρ οὗτος ὁ νόμος, καὶ ξενίζων λόγος παρὰ τὸν ἐν ὄρει Σινᾶ, λεγόμενος ἐκ Σιὼν ἐξελεύσεσθαι, καὶ διδάξειν τὰ ἔθνη. Ὁ γὰρ εὐαγγελικὸς τοῦ Χριστοῦ νόμος ἄνωθεν ὁρμηθεὶς, ἐκ τῆς ἐπ' οὐρανίου Σιὼν, μᾶλλον δὲ καὶ τῆς ἐπιγείου, ἐν ᾗ πέπονθεν ὑπὲρ ἡμῶν ὁ Σωτὴρ, καὶ παθὼν ἀνέστη, καὶ τὰ τῆς Καινῆς Διαθήκης μυστικὰ παραγγέλματα τὴν ἀρχὴν λαβόντα προῆλθεν εἰς πᾶσαν τὴν οἰκουμένην. Τοὺς γὰρ περὶ τοῦ Μωσέως νόμου λέγεσθαι ταῦτα νομίζοντας, καὶ πῶς ἐκ Σιὼν οὗτος ἐρωτητέον· πῶς δὲ μέλλουσαν αὐτοῦ προφητεύει τὴν ἔξοδον. Τίς δὲ καὶ ὁ λόγος; Εἰ γὰρ ὁ προφητικὸς, πῶς ἐξ Ἱερουσαλήμ; Πανταχοῦ γὰρ τῆς Ἰουδαίας γεγένηται. Μᾶλλον δὲ κἀν τῇ αἰχμαλωσίᾳ καὶ Νινευῇ. Οὐκοῦν δεχέσθωσαν τὴν τοῦ Κυρίου νομοθεσίαν ἀπὸ τοῦ σκοπευτηρίου γενομένην, ἀπὸ τῆς αὐτοῦ σαρκὸς, ἀφ' ἧς ἐπεσκόπει τὰ καθ' ἡμᾶς, οὐ καὶ ὁ λόγος ἀρξ... μὲν ὡς ἐξ Ἱερουσαλὴμ εἰς πάντα διεδόθη τὸν κόσμον. Φασὶ τοίνυν οἱ καλοῦντες ἀλλήλους, ἢ ὅτι ληψόμεθα λόγον ἐκ τοῦ οἴκου τοῦ Θεοῦ, καὶ τοῦτον ἐκεῖ γεγονότες εἰσόμεθα·","english":"For if they do not receive the Gospel, how shall we live according to it? And those who call to one another—if they are equals, how do they know the way? But clearly they display their eagerness, and in this way the attainment of good things; as if some were now saying to one another: Come, let us abandon earthly things and set our minds on heavenly things; let us enter into the house of God, and from there we shall learn the way of ascent to perfection. But from where did the nations set out, or who taught them, that they say: Come, let us go up? He added, saying: For out of Zion shall go forth the law, and the word of the Lord from Jerusalem. For this law is new, and the word is strange compared with that on Mount Sinai, being said to go forth from Zion and to teach the nations. For the evangelical law of Christ, having set out from above, from the heavenly Zion—or rather also from the earthly, in which the Savior suffered for us, and having suffered rose again—and the mystical precepts of the New Testament, having received their beginning, went forth into the whole inhabited world. For those who think these things are said about the law of Moses must be asked how this law is from Zion, and how he prophesies its future going forth. And what is the word? For if it is the prophetic word, how is it from Jerusalem? For it came to be everywhere in Judea. Or rather even in the captivity and in Nineveh. Therefore let them receive the legislation of the Lord, which came from the watchtower, from His own flesh, from which He watched over our affairs, of which also the word began... indeed, as from Jerusalem it was spread to the whole world. They say, then, those who call to one another, either that we shall receive the word from the house of God, and having come to be there we shall know it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"ἢ ὅτι καταλέλοιπε τὴν Σιὼν, καὶ οἷον ἐκβέβηκεν ἀπ' αὐτῆς ὁ νόμος, καὶ ἀπὸ τῆς Ἱερουσαλὴμ ὁ θεῖος [Λόγος] ἀποπεφοίτηκε, παροινησάντων αὐτῶν εἰς αὐτόν. Ἀφ' οὗ\n\nτις ἔφη προφήτης· \"Καὶ εἶπα, οὐ μὴ ποιήσω ὑμᾶς. Τὸ ἀποθνῆσκον ἀποθνησκέτω, καὶ τὸ ἐκλειπὸν ἐκλειπέτω,\" καὶ τὰ κατάλοιπα. \"Ἐσθιέτω ἄνθρωπος τὰς σάρκας τοῦ πλησίον αὐτοῦ.\" Ἐσφραγίσθη γὰρ ὅρασις καὶ προφητεία μετὰ τὸν τοῦ Σωτῆρος σταυρόν. Διὸ [καὶ μὴ] δεξαμένοις τὸν λόγον ὁ Παῦλός φησιν, \"Ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. Οὕτω γὰρ ἐντέταλται ἡμῖν ὁ Κύριος.\" Αὐτὸς δὲ καὶ διέκρινεν ἀναμέσον τῶν ἐθνῶν, ἀφορίσας ἑαυτῷ τοὺς ἀξίους, καὶ ἐκλεξάμενος τοὺς κλητοὺς ἀπὸ τῶν μὴ τοιούτων. Ἀλλ' ἐν μὲν συναγωγῇ Θεῶν στὰς Θεὸς διακρινεῖ· ἀναμέσον δὲ τῶν ἐθνῶν κρινεῖ. Τοῖς μὲν γὰρ ἁγίοις τὸ διακρίνεσθαι πρέπει, πρὸς τὴν τῆς ἀξίας αὐτοῦ γνῶσιν. Τοῖς δὲ μάτην βεβιωκόσιν τὸ κρίνεσθαι. Καὶ πάντες μὲν οὖν, φασί τινες, οἱ τῆς εὐσεβείας ἐκτὸς κατ' αὐτὸ τοῦτο κρίνονται· πρὸς δὲ τὸν διάφορον ἐκάστου βίον καὶ πολιτείαν καὶ ἡ κρίσις διάφορος. Οὕτως οὖν ὁ εὐαγγελικὸς λόγος, τῶν ἐθνῶν διακρίνας [τὸν] λαὸν πολὺν, ἤλεγξεν, ἤτοι τοὺς πιστεύσαντας εἰς αὐτὸν, τὴν προτέραν αὐτῶν πλάνην ἐλέγξας, ἢ τοὺς εἰς αὐτὸν μὴ πιστεύσαντας ἐλέγξας, παρὰ τὴν αὐτῶν αἰτίαν ἀπολλυμένους. Διὰ δὲ τοῦ ἐλέγξει, τὸ δίκαιον τῆς κρίσεως δείκνυται. \"Ἐλέγξω γάρ σε, φησὶ, καὶ παραστήσω κατὰ πρόσωπόν σου.\" Ἀλλ' ἐνταῦθα μὲν διὰ μαρτύρων ὁ ἔλεγχος· ἐν δὲ τῷ τῶν κρυπτῶν δικαστηρίῳ, αὐτὰ ἡμῖν τὰ πράγματα παρίστανται, ἐν τῷ ἰδίῳ σχήματι ἑκάστης ἁμαρτίας παρισταμένης τῷ ἁμαρτήσαντι.","english":"Or that he has abandoned Zion, and as it were the law has departed from her, and the divine Word has withdrawn from Jerusalem, because they raged drunkenly against him. From which time a certain prophet said: \"And I said, I will not spare you. Let what is dying die, and let what is failing fail,\" and the rest. \"Let a man eat the flesh of his neighbor.\" For vision and prophecy were sealed after the Savior's cross. Therefore also to those who did not receive the word Paul says, \"Behold, we turn to the Gentiles. For so the Lord has commanded us.\" And he himself also made a distinction among the Gentiles, setting apart for himself those who were worthy, and choosing the called ones from those who were not such. But standing as God in the assembly of gods, he will distinguish; and among the Gentiles he will judge. For it is fitting for the saints to be distinguished, for the knowledge of their worth; but for those who have lived in vain, to be judged. And indeed, some say, all who are outside piety are judged by this very fact; but according to each one's different life and conduct, the judgment is also different. Thus then the evangelical word, having distinguished a great people from the Gentiles, convicted them—either those who believed in him, convicting them of their former error, or those who did not believe in him, convicting them as perishing through their own fault. And through the conviction, the justice of the judgment is shown. \"For I will convict you,\" he says, \"and I will set it before your face.\" But here the conviction is through witnesses; in the tribunal of hidden things, however, the matters themselves stand before us, each sin standing before the one who sinned in its own form.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":53,"ref":"p53","source":"Κἀκεῖ μὲν ὁ ἔλεγχος εἰς σύστασιν τοῦ δικαίου τῆς κρίσεως· ἐνταῦθα δὲ πρὸς διόρθωσιν. Βασανιζόμεθα γὰρ πικρῶς, τῶν ἡμαρτημένων λαβόντες συναίσθησιν, ἀναισθητοῦντες τὸ πρότερον. Οἱ δὴ οὖν καταδεξάμενοι αὐτὸν, πάσης πολεμικῆς προαιρέσεως ἀπαλλαγέντες, ἐν εἰρήνῃ διάγουσιν, ἀπηλλαγμένοι τῶν πάλαι κρατούντων δαιμόνων, οἷς φησιν ὁ Σωτήρ· \"Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν, εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν.\" Ὃ δὴ καὶ σημεῖον τῶν χρόνων ὁ λόγος ἐδίδου, φήσας τὰ πολεμικὰ πρὸς εἰρήνης ὄργανα μετατίθεσθαι, πάλιν πάντων ἐπ' ἀλλήλους μεμηνότων. Οὐκ ἂν γὰρ εὕροι τις τοιαύτην εἰρηναίαν κατάστασιν, ὁποίαν ἐπὶ τῆς Ῥωμαίων ἀρχῆς μετὰ τὴν τοῦ Σωτῆρος ἐπιδημίαν, κατὰ ἔθνη καὶ πόλεις τε καὶ ἀγρούς. Διό φησι, καὶ οὐ μὴ μάθωσιν ἔτι πολεμεῖν. Τὸ δὲ τῶν ἐλέγχων εὔχρηστον τέλος, τὸ τοὺς ταραχώδεις εἰς εἰρήνην μεταβαλεῖν. Ὁ γὰρ Χριστοῦ νόμος καὶ λόγος εἰρήνην ἐκήρυξεν τοῖς ἐγγὺς, καὶ τοῖς μακρὰν, Ἰουδαίοις καὶ ἔθνεσιν, ὡς τὴν φθείρουσαν μάχαιραν, ζωοποιῶν σπερμάτων τῶν ἐκ τῆς σοφίας ταῖς λογικαῖς ψυχαῖς ἐγγινομένων εἶναι παρασκευαστικὴν ἄροτρον γενομένην ἁπαλύνον τὰ πεπορωμένα, ἀκάνθας ἀνατρέπον· τὴν δὲ ζιβύνην, τὸ πόῤῥωθεν κατακοντίζον καὶ ἀπωθούμενον, εἰς τὸ συνάγον ἐγγὺς καὶ συνδετικόν. Δρεπάνη γὰρ τὰ διεσκορπισμένα συναγαγοῦσα πρὸς κοινωνίαν, συνδεῖσθαι παρασκευάζει τὰ δράγματα. Πρὸς δὲ τὸ λογικὸν αὐταὶ θέρος συμβάλλονται, περὶ οὗ φησιν· \"Ἐπάρατε τοὺς ὀφθαλμοὺς ὑμῶν, καὶ ἴδετε ὅτι αἱ χῶραι λευκαί εἰσιν.\" Πρὸς ὃν ἀποστέλλει τοὺς μαθητάς. Πολεμοποιὸς γὰρ οὐδεὶς πρὸς τοιοῦτο θέρος ἐστὶν ἐπιτήδειος.","english":"And there the reproof serves to establish the justice of the judgment; but here it serves for correction. For we are tested bitterly, having received a sense of our sins, though before we were insensible. Those, then, who received him, having been released from every warlike disposition, live in peace, freed from the demons that formerly ruled over them, to whom the Savior says: \"My peace I give to you, my peace I leave with you.\" And indeed the word gave this as a sign of the times, saying that the instruments of war are turned to the instruments of peace, when all men have again raged against one another. For one would not find such a peaceful condition as existed under the Roman empire after the coming of the Savior, among nations and cities and fields. Therefore he says, and they shall no longer learn to wage war. And the useful end of reproofs is this: to change the turbulent to peace. For the law and word of Christ proclaimed peace to those near and to those far off, to Jews and to Gentiles, so that the sword that destroys becomes, by the life-giving seeds of wisdom implanted in rational souls, a plow preparing the ground, softening what has been hardened and overturning thorns; and the spear, which strikes from afar and repels, becomes that which gathers near and binds together. For the sickle, having gathered the scattered, prepares the sheaves to be bound together for fellowship. And for the rational harvest, these things themselves contribute to the summer, concerning which he says: \"Lift up your eyes and see that the fields are white.\" To which he sends his disciples. For no maker of war is fit for such a summer.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Ὡς οὖν ἐν τῇ καρδίᾳ πολέμου μὴ ἔχουσιν ὄργανον δέδωκεν ἐξουσίαν εἰρήνην ἐναφιέναι τοῖς οἴκοις εἰς οὓς ἀφίκονται· ὅπερ οὐκ ἦν ἕως ἐνείργει τὸ διαπύρως ὁ τῆς τοῦ κόσμου σοφίας λόγος. Ἠκουνημένη γὰρ μελέτῃ καὶ πιθανότητι στίλβουσαν τοῦ λόγου τὴν μάχαιραν ἀλλήλοις προσέφερον· ὡς δὲ κατηγγέλει, \"Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη,\" ἅπαν ὅσον ψεῦδος τῇ ἀληθείᾳ ὑπεσιώπησε, καὶ οὐκέτι τοῖς διδασκάλοις λογομαχίας τρίβουσιν λόγος. Ἐπὶ δὲ τὴν χάριν τοῦ σωτηρίου λουτροῦ φιλανθρώπως καὶ τοὺς Ἰουδαίους καλεῖ. εθʹ. Καὶ νῦν ὁ οἶκος Ἰακὼβ, δεῦτε καὶ πορευθῶμεν ἐν τῷ φωτὶ Κυρίου. Ἀνῆκε γὰρ τὸν λαὸν αὐτοῦ, τὸν οἶκον τοῦ Ἰακὼβ9, κ.τ.λ. Φιλοστόργως ἄγαν παρακαλεῖ τοὺς οἰκείους καταδέξασθαι τὴν πᾶσι τοῖς ἔθνεσι χυθεῖσαν εἰρήνην, καὶ τοῦ Εὐαγγελίου τὸ φῶς. Παρορμητικῶς δὲ ἄγαν ἑαυτὸν τῇ παραινέσει φέρων ὑπέβαλεν. Καλεῖ δὲ αὐτοὺς οὐκ Ἰακώβ (ἀνάξιοι γὰρ), ἀλλ' ὡς οἶκον τούτου διακενόν. Ὑπεραπολογούμενος δὲ τοῦ Θεοῦ, τοῦ ἀνεθῆναι τὸν λαὸν","english":"Since, then, they have no instrument of war in their heart, he has given them authority to breathe peace into the houses they enter; which was not the case as long as the word of the wisdom of the world was fiercely at work. For with sharpened study and persuasiveness they brought against one another the gleaming sword of argument; but when it was proclaimed, \"Glory to God in the highest, and on earth peace,\" all falsehood was silenced before the truth, and there is no longer a word for teachers who wear themselves out in word-battles. And to the grace of the saving bath he lovingly calls even the Jews. 55. And now, O house of Jacob, come and let us walk in the light of the Lord. For he has released his people, the house of Jacob, etc. Very affectionately he exhorts his own people to receive the peace that has been poured out upon all the nations, and the light of the Gospel. And carrying himself very urgently into the exhortation, he added it. And he calls them not Jacob (for they are unworthy), but as it were his empty house. And defending God, that his people be released","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Luke 2:14","text":"The English carries the scriptural phrase “glory to god in the highest”, which matches Luke 2:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":55,"ref":"p55","source":"τὰς αἰτίας ἐπήνεγκεν. Ἄλλο δέ τι τρανότερον, μετὰ τὸ ὄρος Κυρίου, καὶ τὸν οἶκον ἐπήνεγκε, κατὰ τὴν τῶν προκοπτόντων ἀνάβασιν καθαρωτέρας καταλαμβανόντων αὐγῆς εἰς κατανόησιν τῶν μακαρίων καὶ νοητῶν θεαμάτων. Τοιοῦτον τὸ, \"Προσέλθετε πρὸς αὐτὸν, καὶ φωτίσθητε, καὶ τὰ πρόσωπα ὑμῶν οὐ μὴ καταισχυνθείη.\" Πῶς γὰρ ἂν αἰσχύνοιντο, ἐφ' οὓς ἐσημειώθη τὸ φῶς τοῦ προσώπου Κυρίου; Καὶ ἐπειδὴ φῶς αὔταρκες τὸ νομικόν τε καὶ προφητικὸν ἔχειν ἑαυτοὺς ἐνόμιζον, τὸ Κυρίου προσέθηκεν. Ἐκεῖνα γὰρ λύχνος οἷα καὶ ἀστέρες ἦσαν, πρὶν ὀφθῆναι τὸν ἤλιον, μεθ' ὃν ἐκεῖνα καλύπτεται τῶν ἀνονήτων γενόμενα. Διὸ καὶ ὁ Σωτὴρ αὐτοῖς ἔλεγεν· \"Ἕως τὸ φῶς ἔχετε, περιπατεῖτε ἐν τῷ φωτὶ, ἵνα μὴ ἡ σκοτία ὑμᾶς καταλάβῃ. \"περὶ ἑαυτοῦ λέγων·\" Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου.\" Καὶ νῦν ὁ προφήτης μονονουχὶ μεταπλάττομαί φησι, τὰ Μωϋσέως γράμματα πρὸς ἀλήθειαν. Ἀλλ' ἐπεὶ διὰ τοὺς πατέρας ᾤοντο μελεῖν Θεῷ, κἂν δεινῶς ἁμαρτάνωσιν, κἂν μὴ τὸν δι' ἡμᾶς σαρκωθέντα προσίοιντο, φησὶν αὐτοῖς· Ἀνῆκε γὰρ τὸν λαὸν αὐτοῦ. Δηλοῖ δὲ τοῦτο προφήτης ἄλλος εἰπών· \"Καὶ ἐπεθύμουν ἀγροὺς καὶ διήρπαζον ὀρφανοὺς, καὶ οἴκους κατεδυνάστευον.\" Καὶ ἐπὶ τὸν Κύριον ἐμεγαλύνοντο λέγοντες· \"Οὐχὶ Κύριος ἐν ἡμῖν ἐστιν; Οὐ μὴ ἐπέλθῃ ἐφ' ἡμᾶς τὰ κακά;\" Διὰ τοῦτο, \"Δι' ὑμᾶς, Σιὼν ὡς ἀγρὸς ἀροτριαθήσεται,\" καὶ τὰ ἑξῆς. Τοῦτο καὶ ὁ Σωτὴρ ἔλεγεν μὴ βουλομένοις αὐτὸν ὑποδέξασθαι· \"Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος.\" Ἀλλὰ γὰρ διὰ τί ἀνῆκεν αὐτοὺς, ὁ προφήτης ἐπήνεγκεν, ὅτι τοὺς πρὸ αὐτῶν τὴν χώραν οἰκοῦντας ἀσεβεῖς ἐμιμήσαντο.","english":"He set forth the reasons. And something else more clearly: after the mountain of the Lord, he also mentioned the house, according to the ascent of those who are advancing, who grasp a purer radiance for the understanding of the blessed and intelligible visions. Such is the saying, \"Draw near to him, and be enlightened, and your faces shall not be put to shame.\" For how could they be ashamed, upon whom the light of the face of the Lord has been set as a mark? And since they thought they had in themselves a self-sufficient light—the legal and the prophetic—he added \"of the Lord.\" For those were like a lamp and stars, before the sun appeared, after which those things are covered, having become useless. Therefore the Savior also said to them: \"While you have the light, walk in the light, lest the darkness overtake you,\" speaking about himself: \"I am the light of the world.\" And now the prophet says, as it were, \"I am being remolded,\"—the letters of Moses, into truth. But since they thought they were cared for by God on account of their fathers, even if they sinned grievously, even if they did not receive the one who became flesh for our sake, he says to them: For he has let his people go. Another prophet makes this clear, saying: \"And they desired fields and plundered orphans, and oppressed houses.\" And they magnified themselves against the Lord, saying: \"Is not the Lord among us? No evil shall come upon us.\" For this reason, \"Because of you, Zion shall be plowed as a field,\" and the rest. The Savior also said this to those who did not wish to receive him: \"Behold, your house is left to you desolate.\" But why did he let them go? The prophet set forth the reason: that they imitated those before them who inhabited the land, the impious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 8:12","text":"The English carries the scriptural phrase “i am the light of the world”, which matches John 8:12. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":56,"ref":"p56","source":"Χαλεπωτάτη δὲ ζημία ἡ ἀπὸ Θεοῦ ἐγκατάλειψις. Ὡς γὰρ κρατοῦντος αὐτοὺς τῇ χειρὶ διὰ φυλακῆς τοῦ Θεοῦ, τὸ, ἀνῆκας φησὶ, μηκέτι τοῦ λαοῦ προνοούμενος. Καὶ ὅρα πόσων κακῶν ὁ κληδονισμὸς Θεοῦ γιγνόμενος ἐγκαταλείψεως αἴτιος, διὰ τοὺς, ὅσοι τῶν πιστῶν τοῖς τοιούτοις συμπεριφέρονται. Πάντα γὰρ ταῦτα καὶ ὁ Μωσέως ἀπεκήρυξε νόμος, ὡς δαιμόνων εὑρήματα. \"Σοὶ δὲ οὐχ οὕτω, φησὶν, ἔδωκεν Κύριος ὁ Θεός σου.\" Ἄτοπον γὰρ, ἔχοντας τὴν ἐκ τῶν δικαιωμάτων τοῦ Θεοῦ συμβολὴν, τοῖς εἰκῆ γινομένοις ἀπάγεσθαι. Εὕρημα δὲ τῶν Φυλιστιαίων ἔοικεν εἶναι κληδονισμὸς, ὡς Χαλδαίων ἀστρολογία, καὶ Αἰγυπτίων ἐπῳδαί τε καὶ φαρμακεῖαι, καὶ Κρητῶν οἰωνοσκοπία. Καὶ τέκνα, φησὶν, ἀλλόφυλα ἐγεννήθησαν ἐν αὐτῇ. Ὅταν γὰρ πόλις ἔθη μοχθηρὰ καταδέξηται, τοῖς ἐπιγινομένοις λοιπὸν ὥσπερ νόμος γίνεται τὸ τῶν πατέρων ἁμάρτημα· καὶ εὐθὺς ἐκ γενέσεως ἀλλότρια γίνεται τοῦ Θεοῦ ἀλλόφυλα χρηματίζοντα, καὶ τῆς πορνείας πληθυνθείσης ἴσως ἐκ γυναικῶν ἀλλοφύλων ἐγένοντο. Ἐπὶ ψυχῆς δὲ τέκνα ἀλλόφυλα οἱ ἀπὸ τῶν ἔξωθεν τῆς θεοσεβείας λόγων καρποί. Τὸ δὲ φιλοπλουτεῖν, ὅσον δεινὸν δείκνυσιν μετὰ τοιούτων ἀσεβημάτων τάξας αὐτό. Χωρὶς γὰρ τῆς ἀδίκου κτήσεως ἡ μὲν πενία παιδαγωγός ἐστιν εἰς ἀδίκου κτήσεως πλοῦτος ὕβρεως ἀφορμή. Διό φησι μὴ θησαυρίζειν ἐπὶ τῆς γῆς. Τῶν δ' ἵππων, φησὶν, οὐκ οὖν ἀριθμὸς, εἰπόντος τοῦ νόμου, μὴ πληθυνεῖς σεαυτῷ ἵππον. Καὶ πᾶς ἅγιος τὴν τούτων χρῆσιν ἀπέφυγε. Δηλοῖ δὲ διὰ τούτων τὴν Ἰουδαίων ἀλαζονείαν. Τὸ δὲ, οὐκ ἦν ἀριθμὸς, ἢ ὑπερβολικόν· ἢ ὅτι παρὰ Θεῷ τῶν κακῶν οὐδὲν ἐναρίθμιον· οὐ γύναιον, ὡς ἀσθενές·","english":"The most grievous loss is abandonment by God. For as he held them by the hand through God's protection, he says, \"You have let go,\" no longer providing for the people. And observe of how many evils the practice of divination, when it comes from God's abandonment, is the cause, on account of all those of the faithful who involve themselves in such things. For the law of Moses also denounced all these things as inventions of demons. \"But to you,\" he says, \"the Lord your God has not given so.\" For it is absurd that those who have the token from God's ordinances should be led astray by things done at random. And divination seems to be an invention of the Philistines, as astrology is of the Chaldeans, and incantations and sorceries of the Egyptians, and augury of the Cretans. And children, he says, of foreign stock were born in her. For when a city has admitted wicked customs, the sin of the fathers thereafter becomes, as it were, a law for those born after; and immediately from birth they become estranged from God, being called foreign stock, and when the fornication multiplied, perhaps they were born from foreign women. But in the case of the soul, the foreign children are the fruits of arguments from outside the worship of God. And he shows how dreadful the love of wealth is by ranking it among such impieties. For apart from unjust acquisition, poverty is a tutor toward unjust acquisition, while wealth is a source of insolence. Therefore he says, do not store up treasures on the earth. And of horses, he says, there is no number, since the law said, \"You shall not multiply horses for yourself.\" And every saint avoided the use of these. And through these things he reveals the arrogance of the Jews. But the phrase \"there was no number\" is either hyperbolic, or because in God's sight none of the evils is counted, not a woman, as being weak.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"οὐ παιδίον, ὡς εὐκαταφρόνητον, πλὴν πρωτοτόκων, καὶ Λευϊτῶν· οὐ δοῦλος, διὰ τὸ ἄτιμον· οὐκ ἐπίμικτος, διὰ τὸ ἀλλότριον. Εἶτα, καὶ περὶ βδελυγμάτων φησίν. Ἔδει γὰρ ἀρξαμένους ἀπὸ κληδονισμῶν, διὰ φυλαργυρίας τε καὶ ἱππομανίας ὁδεύσαντας, καταντῆσαι πρὸς εἰδωλολατρείαν τοὺς ἐπὶ πλούτου θαῤῥήσαντας ἀδηλότητι, καὶ ψεύδεσιν ἵπποις εἰς σωτηρίαν, ἀλλ' οὐ τῷ δυνατῷ συντρίβειν πολέμους. Βδέλυγμα δὲ παρὰ Κυρίῳ πᾶσα πρᾶξις παράνομος. Πρὸς δὲ τὴν εἰδωλολατρείαν, ἐφ' οὗ ἐχρήσατο ἡ Γραφὴ, πᾶς ἀναπλασμὸς ψευδῶν δογμάτων ἐν διανοίᾳ τυπούμενος, εἰκότως λέγοιτο βδέλυγμα. Καὶ κατὰ τὸ φαινόμενον δέ φησιν ἡ Γραφὴ, \"Ἐπικατάρατος ἄνθρωπος, ὅστις ποιήσει γλυπτὸν ἢ χωνευτὸν [βδέλυγμα Κυρίῳ] ἔργον χειρῶν τεχνίτου. Πρὸς ὃ σχετλιάζων ὁ προφήτης φησί· Καὶ ἔκρυψεν\n\nἄνθρωπος, καὶ προσεκύνησεν ἀνήρ. Εἰ τὸ τιμιώτατον μετ' ἀγγέλους ἐν λογικοῖς, εἰκόνι τε τιμηθὲν Θεοῦ ὑπέπεσεν εἰδώλῳ καθάπερ σώζειν ἰσχύοντι εἰς γῆν κεκυφὼς, καὶ μηδὲ ἄξιος ἀνανεύειν εἰς οὐρανοὺς, διὰ τὴν εἰς αὐτὸν ἁμαρτίαν. Διὸ καὶ ἐταπεινώθη φησὶν, ὡς ἐξ ὕψους τοσούτου πεσὼν ὁ Χριστὸν ἔχων κεφαλὴν, καὶ τὸ μέγιστον τῆς αἰσχύνης, ὅτι καὶ ἀνήρ· διὸ καὶ, ὅτε μετὰ τοσαύτας παρανομίας εἰς εἰδωλολατρείαν κατήντησαν, ἐπήνεγκεν· οὐ μὴ ἀνήσω αὐτοῖς, ὡς ἑαυτούς τε καταισχύνασι, καὶ τοῦ Θεοῦ τὴν ἀξίαν προσενέγκουσιν εἰδώλοις, καὶ τὸ μὴ ἀνεῖναι δὲ θείας εὐεργεσίας. Ἡ γὰρ ἄνεσις ἀκολασίας ἐστὶν ἀφορμή. Θεοῦ δὲ μνήμην ἡ θλῖψις ἐργάζεται. Ἰστέον μέντοι ὡς οἱ λοιποὶ ἑρμηνευταὶ, ἀντὶ τοῦ (ἀνῆκε γὰρ τὸν λαὸν αὐτοῦ) πρὸς τὸν Θεὸν τὸν λόγον ἀπέστρεψαν.","english":"Not a child, as something easily despised, except the firstborn and the Levites; not a slave, because of the dishonor; not a mixed multitude, because of being foreign. Then he also speaks about abominations. For it was necessary that those who began from divination, journeying through love of money and madness for horses, arrive at idolatry—those who trusted in the uncertainty of wealth and in false horses for salvation, rather than in the one mighty to shatter wars. Every lawless deed is an abomination to the Lord. And in reference to idolatry, in the sense in which Scripture used it, every molding of false doctrines formed in the mind might reasonably be called an abomination. And Scripture also speaks according to appearances: \"Cursed is the man who makes a carved or molten image, the work of a craftsman's hands, an abomination to the Lord.\" Lamenting this, the prophet says: \"And a man hid it, and a man bowed down in worship.\" If the most honored among rational beings after the angels, honored as the image of God, fell down before an idol as though it were able to save, stooping to the ground and not even worthy to look up to the heavens, because of the sin against him—therefore, he says, he was brought low, as one who fell from so great a height, he who has Christ as his head, and the greatest part of the shame is that he is a man. Therefore also, when after so many lawless deeds they arrived at idolatry, he added: \"I will certainly not forgive them,\" since they both shamed themselves and offered to idols the honor due to God—and also the not forgiving of divine benefits. For relaxation is a starting point for licentiousness, but affliction produces the remembrance of God. It should be noted, however, that the other interpreters turned the phrase \"for he let go his people\" toward God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":58,"ref":"p58","source":"Ἀκύλας μὲν, εἰάσας εἰπών· ὁ δὲ Σύμμαχος, ἀπέῤῥιψας. Ὁ δὲ Θεοδοτίων, ἀνῆκας. Οἳ καὶ ἐμφαίνουσιν ἀλλοφύλους τινὰς κατὰ τοὺς προφητευομένους χρόνους μέλλειν οἰκῆσαι τὴν Ἰουδαίαν, δηλαδὴ τοὺς Ῥωμαίους πλούτῳ χαίροντας κληδονισμῷ τε, καὶ ἵπποις, καὶ τῇ τῶν εἰδωλολατρείᾳ, ἃ χερσὶν ἰδίαις κατασκευάσονται. Ταῦτα δὲ τοῖς Ἰουδαίοις τὸν Σωτῆρα μὴ δεξαμένοις ἀπήντηκεν ἀπειθήσασι τῷ λέοντι προφήτῃ· Δεῦτε καὶ πορευθῶμεν τῷ φωτὶ Κυρίου, ἐπὶ δὲ τοῖς ἐκ τῶν ἀλλοφύλων γινομένοις ὁ προφήτης ἀγανακτῶν, πρὸς Κύριον ἔλεγεν ἀνῆκας τὸν λαόν σου τὸν Ἰακώβ. Καὶ τεκμήριον τῆς ἀνέσεως ἐξέθετο, τὰ παρὰ τῶν ἀλλοφύλων γινόμενα. Καὶ μετὰ ταῦτά φησι· Καὶ μὴ ἀφῇς αὐτοῖς· ἀντὶ γὰρ τοῦ, οὐ μὴ ἀνήσω αὐτοὺς, ὁ μὲν Ἀκύλας, οὐ μὴ ἀνῇς αὐτοῖς ἑρμήνευσεν. Ὁ δὲ Σύμμαχος, καὶ μὴ ἀφῇς αὐτοῖς. Ὅπερ οὐκ ἂν ἔχοι λόγον περὶ Ἰουδαίων εἰρῆσθαι (πῶς γὰρ ἂν ὁ προφήτης κατηύξατο τοῦ ἰδίου λαοῦ;) ἀλλὰ τῶν ἐπῳκηκότων τὴν Ἰουδαίαν ἐθνῶν. Τοιγαροῦν ἐν τοῖς προκειμένοις, οὔτε τοῦ ἔθνους, οὔτε τοῦ λαοῦ ἐμνημόνευσεν· ἀλλὰ τῆς χώρας, καὶ γῆς, ὡς μελλούσης ξένων οἰκητόρων πληροῦσθαι. Τοῦτο δὲ μετὰ τὴν τοῦ Σωτῆρος παρουσίαν ἐγένετο. Πρότερον δὲ οὐ φαίνονται ἀλλόφυλοι τὴν Ἰουδαίαν οἰκήσαντες. Πρὶν μὲν γὰρ ἀπαχθῶσιν εἰς Βαβυλῶνα οἱ ἀπὸ τοῦ Δαβὶδ ἐβασίλευον· κατὰ δὲ τὴν αἰχμαλωσίαν ἔρημος ἦν παντελῶς· μεθ' ὃ πάλιν Ἰουδαῖοι ταύτην κατῴκησαν μέχρι τῆς Ῥωμαίων πολιορκίας. Μεθ' ἣν ἄβατος αὐτοῖς ἡ πόλις ἐγένετο. Μέτοικοι γὰρ ὑπὸ Ῥωμαίων ἀχθέντες τῶν τόπων ἐκράτησαν. Τὰ δὲ μέλλοντα. ι.καʹ.","english":"Aquila, having left it out, says \"you have let go\"; but Symmachus says \"you have cast away.\" And Theodotion says \"you have sent away.\" These also indicate that certain foreigners were going to inhabit Judea in the times foretold, namely the Romans, who delight in wealth and in divination, and in horses, and in the worship of idols, which they will make with their own hands. But these things have befallen the Jews who did not receive the Savior, having disobeyed the prophet who says \"Come, and let us walk in the light of the Lord\"; and the prophet, indignant at what was being done by the foreigners, said to the Lord, \"you have sent away your people, the house of Jacob.\" And he set forth as proof of the sending away the things done by the foreigners. And after these things he says: \"And do not spare them\"; for instead of \"I will surely not spare them,\" Aquila translated \"you shall surely not spare them.\" But Symmachus: \"and do not spare them.\" This could not reasonably be said concerning the Jews (for how would the prophet have prayed against his own people?), but concerning the nations that had settled Judea. Therefore in the preceding passages he made mention neither of the nation nor of the people, but of the country and the land, as about to be filled with foreign inhabitants. And this happened after the coming of the Savior. For before, foreigners do not appear to have inhabited Judea. For before they were led away to Babylon, those from David's line were reigning; but during the captivity it was completely deserted; after which Jews again inhabited it until the siege by the Romans. After which the city became inaccessible to them. For settlers brought in by the Romans took possession of the places. But the things that are to come. 21.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Καὶ νῦν εἰσέλθετε εἰς τὰς πέτρας, καὶ κρύπτεσθε εἰς τὴν γῆν ἀπὸ προσώπου τοῦ φόβου Κυρίου, καὶ ἀπὸ δόξης τῆς ἰσχύος αὐτοῦ, ὅταν ἀναστῇ θραῦσαι τὴν γῆν9, κ.τ.λ τέλος αὐτὰς ἀποῤῥίψουσι φόβῳ τοῦ θραύοντος Κυρίου τὴν γῆν· ἃ δὴ καὶ ἐπὶ τῆς πρώτης παρουσίας ἐκ μέρους γεγένηται. ἐληλεγμένων τῶν πάλαι νομιζομένων θεῶν. Ἑαυτοῖς γὰρ ἐπικουρεῖν οὐ δεδύνηνται. Διὸ τεταπείνωνται μὲν οἱ τούτων προσκυνηταί· ὁ δὲ τῶν ὅλων ὕψωται Κύριος. Καὶ δεδιότες τὴν τῆς πολυτελοῦς ὕλης τῶν ζοάνων ἀφαίρεσιν, ταῦτα κατὰ τὴν προφητείαν ἀπέκρυπτον ἐν ἀφεγγέσι χωρίοις, τοὺς βασιλικοὺς ἄνδρας λανθάνειν πειρώμενοι. Τὸ δὲ μὴ κείμενον παρὰ τοῖς ἑβδομήκοντα, παύσασθε ὑμῖν ἀπὸ τοῦ ἀνθρώπου, δοκεῖ μὲν ἀνακολούθως τοῖς πρόσθεν ἐπάγεσθαι. Πλὴν ἐπειδὴ πολλὰ περὶ τῶν ὑπερηφάνων καὶ μετεώρων προλέλεκται, παραινεῖ νῦν ὁ λόγος μὴ προσέχειν ἐκείνοις, μηδ' εἰς θνητὸν ἐλπίζειν τινὰ, καὶ τὴν πᾶσαν ἐν τοῖς μυκτῆρσι κεκτημένον ζωήν. Ἴσως δὲ καὶ ταῖς ἀοράτοις προστάσσει δυνάμεσιν, ἃς νυκτερίδας ὠνόμασε τροπικῶς, ἀπέχεσθαι λοιπὸν τῆς ἀνθρώπων ἐπιβουλῆς ἀσθενῶν μὲν ὄντων κατὰ τὴν σάρκα, τιμίων δὲ, καὶ μηδὲν ἀζήτητον ἐχόντων παρὰ Θεοῦ. Τὴν δὲ προκειμένην ῥῆσιν ἄλλως ἄνωθέν τινες ἐκλαμβάνουσι λέγοντες, ἄλλη παράκλησις αὐτὴ πρὸς τὸν οἶκον Ἰακὼβ, ἐπὶ τὸ συμφέρον παρακαλοῦσα. Ὡς γὰρ ἡ, δεῦτε καὶ ἀναβῶμεν εἰς τὸ ὄρος Κυρίου· καὶ ὡς ἡ, δεῦτε καὶ πορευθῶμεν τῷ φωτὶ Κυρίου· οὕτω καὶ τὸ, εἰσέλθετε εἰς τὰς πέτρας, καὶ κρύπτεσθε εἰς τὴν γῆν, ἀπὸ προσώπου τοῦ φόβου Κυρίου.","english":"And now enter into the rocks, and hide yourselves in the earth from the face of the fear of the Lord, and from the glory of his strength, when he arises to shatter the earth, etc. In the end they will cast them away in fear of the Lord who shatters the earth; and these things have indeed come to pass in part also at the first coming, when the gods formerly thought to exist were refuted. For they were not able to help themselves. Therefore their worshippers have been brought low, but the Lord of all has been exalted. And fearing the removal of the costly material of the idols, they hid these things, according to the prophecy, in lightless places, trying to escape the notice of the royal officials. But the passage not found in the Seventy, \"Cease from man for yourselves,\" seems to be introduced inconsequently to what precedes. However, since many things have been foretold about the proud and the lofty, the discourse now exhorts not to pay attention to them, nor to hope in any mortal, who has all his life in his nostrils. Perhaps also it commands the invisible powers, which it has figuratively called bats, to refrain from now on from plotting against men, who are weak in the flesh but honorable, and have nothing unasked for from God. But some take the present saying otherwise, from above, saying that this is another exhortation to the house of Jacob, exhorting to what is advantageous. For as \"Come and let us go up to the mountain of the Lord,\" and as \"Come and let us walk in the light of the Lord,\" so also \"Enter into the rocks, and hide yourselves in the earth, from the face of the fear of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Τίς δὲ τολμήσει συκοφαντεῖν τὴν Γραφὴν, ὡς συμβουλεύουσαν ἀπὸ προσώπου τοῦ φόβου Κυρίου\n\nφυγεῖν, ἐν ταῖς κοιλότησι κρυφθέντας τῆς γῆς; \"Ποῦ γὰρ, φησὶ, πορευθῶ ἀπὸ τοῦ πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω; Τῶν τοίνυν ἠριθμημένων πρόσθε κακῶν μία τίς ἐστιν ἀπαλλαγὴ, τὸ εἰσελθεῖν εἰς τὴν σκέπην τῆς πέτρας, εἰς τὸ στερέωμα τῆς εἰς Χριστὸν πίστεως, ὅπου καὶ Μωϋσῆς ἐτέθη μέλλων ἰδεῖν τὸν Θεόν. Καὶ τὸ, Κρυφθῆναι τῇ γῇ θάπτοντας ἑαυτοὺς διὰ τοῦ βαπτίσματος, ὡς ἂν συνταφέντες αὐτῷ, καὶ τεθνηκότες τῇ ἁμαρτίᾳ ἐν καινότητι ζωῆς περιπατήσωμεν. Οὕτω γὰρ ἐκκλίνομεν ἀπὸ τοῦ φόβου Κυρίου θραύοντος τὴν γῆν, τὰ γήϊνα καὶ τὸν χοϊκὸν, ἵνα τὴν ἐν τῷ πνευματικῷ ζωὴν ἀνεμπόδιστον ἔχωμεν. Οὕτω δὲ φθᾶσαι τὴν μετ' ἰσχύος αὐτοῦ καὶ δόξης ἀνάστασιν. Καὶ ἵνα μὴ νομίσῃς ἀναχώρησιν ἀπὸ Θεοῦ συμβουλεύειν σωματικὴν, δείκνυσιν ἐξ ὕψους ἀποσκοπεύοντα τὸν Θεὸν οὐδὲν τῶν κάτω λανθάνειν. Ταπεινὸς δὲ ἄνθρωπος οὐδὲν ὢν ἐν παραθέσει Θεοῦ, ἢ ὁ τὴν ἀλαζονείαν ἀποθεὶς μετρίῳ φρονήματι, ἢ ὁ πεσὼν ἐξ ὕψους δι' ἁμαρτίαν· ἐν ἐπαίνῳ δὲ νῦν ἡ τοῦ ὕψους τῶν ἀνθρώπων ταπείνωσις εἴρηται, ἀποτιθεμένου τοῦ ματαίου φρονήματος πρὸς τὴν ἰδίαν ἀπανιόντων ἀξίαν. Ἐπὶ κακῷ γὰρ ἐλέγετο τὸ, ἔκυψεν ἄνθρωπος, καὶ ἐταπεινώθη ἀνήρ. Νῦν γὰρ ὁ λόγος περὶ τῶν ὑποφυγόντων τῇ πέτρᾳ καὶ συνταφέντων Χριστῷ. Τὸ γὰρ ταπεινὸν ἐπιγνόντες τῆς φύσεως, μόνῳ τὸ, ὕψος μαρτυροῦσι Θεῷ, Ἐκείνῃ δὲ, φησὶ τῇ ἡμέρᾳ, ὥσπερ ὡμολογημένης διαλεγόμενος, ἢ μὴ σωματικὸν φῶς ἄρχον καὶ λῆγον ἀποτελεῖ, ἀλλ' ἔστιν ἀκίνητος, ὁμοῖα πρὸς ἑαυτήν·","english":"But who will dare to slander the Scripture, as though it advised fleeing from the face of the fear of the Lord by hiding in the hollows of the earth? \"For where,\" it says, \"shall I go from your Spirit, and from your face where shall I flee?\" One of the evils previously enumerated is a release: to enter into the shelter of the rock, into the firm foundation of faith in Christ, where Moses too was placed when he was about to see God. And to be hidden in the earth by burying ourselves through baptism, so that, having been buried with him and having died to sin, we may walk in newness of life. For thus we turn aside from the fear of the Lord who shatters the earth—the earthly things and the earthy man—so that we may have our life in the Spirit unhindered. And thus may we attain to his resurrection with power and glory. And so that you may not think he is advising a bodily withdrawal from God, he shows that God, looking down from on high, overlooks nothing of things below. A humble man is nothing in comparison with God—either the one who has put aside arrogance with a modest mind, or the one who has fallen from on high through sin; but now the humbling of men from on high is spoken of in praise, when the vain mind is set aside as they return to their own worth. For it was said as an evil, \"Man has bowed down, and man has been humbled.\" But now the discourse concerns those who have fled to the rock and been buried with Christ. For recognizing the lowliness of their nature, they ascribe height to God alone. But on that day, he says, as if speaking of what has been acknowledged, either it does not produce a bodily light that begins and ends, but it is unmoved, the same in relation to itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"ἐν ᾗ μόνος, φησὶν, ὑψωθήσεται Κύριος Πᾶν γὰρ ὕψος, καὶ πᾶσα λαμπρότης, κἂν αὐτῶν εἴη τῶν νοερωτέρων δυνάμεων, τῇ τῆς θείας ὑπερβολῇ δόξης ἀφανίζεται· πᾶν τε μέγα προφητῶν τε, καὶ ἀποστόλων, καὶ τῶν ἐν οὐρανῷ πάντων, ἐκείνου φανέντος, ταπεινωθήσεται. Πρὸς ἡμᾶς γὰρ τοὺς πτωχοτέρους μεγάλα ταῦτα καὶ ὑψηλά. Πρὸς αὐτὸν γὰρ, οὐδεὶς οὐ δυνατὸς, οὐ σοφός. Πρὸς ὃν καὶ Μωϋσῆς ἰσχνόφωνος καὶ βραδύγλωσσος, καὶ Ἀβραὰμ γῆ καὶ σποδός. Ὡς γὰρ φῶς καὶ λυχνία ὄντα τῷ φωτὶ τῆς σταθερᾶς μεσημβρίας ὑπεραυγάζονται· τὴν ἡμέραν δὲ Κυρίου, φησὶν, ἐπὶ πάντα ὑβριστὴν καὶ ὑπερήφανον. Ἀρχὴ γὰρ αὐτὴ κακῶν. Κόρῳ γὰρ ἐξυβρίσας ὁ διάβολος ἀπέστη Θεοῦ κοινωνοὺς ἑτέρους λαβὼν, λέγων· \"Ἐπάνω τῶν ἄστρων θήσομαι τὸν θρόνον μου·\" ἄλλα τε εἰπὼν ἔφη· \"Ἔσομαι ὅμοιος τῷ Ὑψίστῳ.\" Ἐχρῆν τοίνυν ἐντεῦθεν ἄρξασθαι τὴν ἐκδίκησιν. Προηγεῖται δὲ τῆς ὑπερηφανίας ἡ ὕβρις. Ὁ γὰρ τοὺς ἄλλους διαπτύων, ἀλαζονείαν προοιμιάζεται. Τὸ ὑπερφαίνεσθαι γὰρ ἡ ὑπερηφάνεια δηλοῖ. Κολάζεται γὰρ ὁμοιοτρόπως τὰ συγγενῆ πλημμελήματα. Τῇ δὲ σχέσει διαφέρει τούτων ὁ ὑψηλὸς καὶ μετέωρος. Καὶ καθ' ἑαυτὸν γὰρ ὢν ἑαυτὸν ὑψοῖ καὶ ἐπαίρει, διὰ κουφότητα μηδὲν ἔχων ἐστηριγμένον. Ἑαυτὸν δὲ ἀγνοήσας κολάζεται. Ἁμαρτία γὰρ, φησὶν, ἐστὶν ὁ μετεωρισμός. Τοὺς ἀναισθήτως δὲ φυσιουμένους, κέδρους τοῦ Λιβάνου καλεῖ. Ὑψηλαὶ γὰρ αὐταὶ λίαν ἀχρήστους ποιοῦσαι καρποὺς, οὐ γηρῶσαι ῥᾳδίως, οὔτε κατασηπόμεναι. Πλήρης δὲ πάσης ἦν εἰδωλολατρείας ὁ Λίβανος·","english":"In it alone, he says, the Lord will be exalted. For every height and every splendor, even if it belongs to the more intellectual powers themselves, is made to vanish by the surpassing glory of the divine. And every great one—of prophets, of apostles, and of all those in heaven—when that one appears, will be brought low. For in comparison with us, the poorer ones, these things are great and lofty. For in comparison with him, no one is powerful, no one is wise. In comparison with him Moses too is slow of speech and slow of tongue, and Abraham is earth and ashes. For as light and a lamp, they are outshone by the light of the steadfast noonday. And the day of the Lord, he says, is against every mocker and every proud one. For this is the beginning of evils. For the devil, having waxed insolent through satiety, fell away from God, taking other partners, saying: \"I will set my throne above the stars;\" and having said other things, he said: \"I will be like the Most High.\" It was necessary, then, that the vengeance begin from there. And insolence precedes pride. For the one who spurns others makes a prelude of arrogance. For pride means to appear above others. For kindred offenses are punished in a like manner. But the lofty and exalted one differs from these in his condition. For being by himself, he exalts and lifts himself up, having nothing established because of his lightness. And having been ignorant of himself, he is punished. For sin, it says, is the lifting up. But those who are puffed up insensibly he calls cedars of Lebanon. For these are exceedingly tall, producing useless fruits, not easily growing old, nor rotting away. And Lebanon was full of all idolatry.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"καὶ τὰς ἐμφιλοχωρούσας αὐτῷ δυνάμεις ὀλεθρίας αἱ κέδροι σημαίνουσι, τὰ τῆς πονηρίας ὑψώματα τὰ ἐπαιρόμενα κατὰ τῆς γνώσεως τοῦ Θεοῦ· περὶ ὧν, φησὶν ὁ Δαβίδ· \"Συντρίψει Κύριος τὰς κέδρους τοῦ Λιβάνου.\" Σημαίνουσι δὲ καὶ τὰ ἤθη τὰ διακενῆ ἐπαιρόμεναι χωρὶς ὑποκειμένων καρπῶν· ἔστι γὰρ ἐπί τινι τῶν πλεονεκτημάτων, εἰ καὶ κακῶς, ὅμως δι' αἰτίαν ἐπαίρεσθαι. Καὶ πῶς οὗτοι, Λιβάνου; Πρῶτον μὲν, ὅτι δαιμονιῶδες πᾶν ἔπαρμα· ἔπειτα, ὅτι τὰ ἐπ' ὄρους δένδρα, ἀλλοτρίῳ ὕψει μείζονά πως δοκεῖ. Τοιοῦτοι δὲ καὶ οἱ τοῖς μὴ ἐφ' ἡμῖν ἐπαιρόμενοι. Εὕροις δ' ἂν καὶ κέδρους ἐπαινουμένας. \"Χορτασθήσονται γὰρ τὰ ξύλα τοῦ πεδίου, αἱ κέδροι τοῦ Λιβάνου ἃς ἐφύτευσε.\" Καὶ \"Αἰνοῦσι τὸν Κύριον ξύλα καρποφόρα καὶ πᾶσαι κέδροι.\" Δείκνυται γὰρ, ὡς οὐδὲν τῇ φύσει κακόν. Παρ' ἑαυτὸν δέ τις ἀλλοτριοῦται Θεοῦ, καὶ συνάπτεται. Αὐταὶ δὲ τοῦ Λιβάνου κοπτόμεναι (ὅ περ ἐστὶν εἰδωλολατρείας) εἰς τὴν κατασκευὴν παραλαμβάνονται τοῦ ναοῦ· μένουσαι δὲ κατ' αὐτὴν συντρίβονται. Καθόλου μέν τοι, καὶ τὰ τῶν ζώων ἤθη, καὶ τὰ τῶν φυτῶν","english":"And the cedars signify the destructive powers that dwell in it, the heights of wickedness that exalt themselves against the knowledge of God; concerning which David says: \"The Lord will shatter the cedars of Lebanon.\" They also signify the empty dispositions that are puffed up without any underlying fruits; for it is possible to be exalted on account of some advantage, even if wickedly, yet for a reason. And how are these of Lebanon? First, because every exaltation is demonic; second, because the trees on a mountain seem somehow greater by reason of another's height. Such are those who are puffed up over things that are not in our power. You would find cedars also praised. For \"the trees of the field shall be satisfied, the cedars of Lebanon which he planted.\" And \"the fruitful trees and all the cedars praise the Lord.\" For it is shown that nothing is evil by nature. But a person is estranged from God by his own doing, and is joined to him. And the cedars of Lebanon themselves, when cut down (which is idolatry), are taken for the construction of the temple; but when they remain as they are, they are shattered. In general, indeed, both the dispositions of animals and those of plants","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"εἴδη, εἰς τὸ ποικίλον τῆς προαιρέσεως τῶν ἀνθρώπων λαμβάνεται. Δένδρον δὲ βαλάνου Βασᾶν, σκληρὸν ἦθος δηλοῖ καὶ ἀντίτυπον. Τοὺς δὲ τοιούτους, καὶ ἡ κοινὴ συνήθεια παρεικάζει δρυῒ, ἧς ὁ καρπὸς χοίρων τροφή. Ὅθεν δένδρον αἰσχύνης ὠνόμασται. Τοῦτο γὰρ τὸ Βασᾶν ἑρμηνεύεται. Κολάζονται οὖν καὶ ὧν ἡ δόξα ἐν τῇ αἰσχύνῃ αὐτῶν. Κατὰ δὲ τὸ ῥητὸν, χωρίον τοῦτο τῆς Ἰουδαίας εἶναί φασι τὴν Βασᾶν, τὴν νῦν Βαταναίαν, δένδρων ἀρίστην τροφόν. Οὐ μόνον δὲ τὸν ἀσελγῆ βίον, ἀλλὰ καὶ τὴν εἰδωλολατρείαν, αἰσχύνην φησὶν ἡ Γραφή. Ὡς Ἐλιοῦ πρὸς Ἀχαὰβ,\"Ἀποστεῖλαι, φησὶ, πρὸς αὐτὸν, εἰς τὸν Κάρμηλον τοὺς προφήτας, τῆς αἰσχύνης ἄνδρας, οἳ ἤσθιον τὰς τραπέζας Ἰεζαβέλ.\" Πλὴν, \"Πᾶν δένδρον μὴ ποιοῦν καρπὸν καλὸν εἰς πῦρ ἐμβάλλεται κοπὲν ἐν τῇ Κυρίου ἡμέρᾳ.\" Καὶ ἐπὶ πᾶν ὄρος, φησὶ, καὶ ἐπὶ πάντα βουνόν. Πονηραὶ δυνάμεις αὐταὶ, μέτρα τῶν ἀδικημάτων ἔχουσαι τὴν πρὸς ἀλλήλας διαφορὰν, ὡς ὄρη τε καὶ βουνοὶ τοῖς ὑποκειμένοις διαφέροντα. Κακεῖ γὰρ προαίρεσις μία τῷ μεγέθει διάφορος. Ὁ δὲ πύργος, ὑψηλὸν σκοπευτήριον πρὸς φυλακὴν πόλεως, καὶ γνῶσιν ἐφόδων πολεμικῶν, ὁποῖος ἡμῖν ὁ νοῦς ἐδόθη παρὰ Θεοῦ, φυλακτικὸς μὲν ἀγαθῶν, προβλέπων δὲ τοὺς ἐπιβουλεύοντας. Οὐ χρὴ δὲ τοῦτον ἐν αὐτῷ διὰ τῶν γηΐνων τὴν εἰς οὐρανὸν ἄνοδον πραγματεύεσθαι. Καταβαίνει γὰρ ὁ Κύριος πρὸς αὐτὸν κάτω πεσόντα διὰ τὸ φρόνημα, διασπῶν ἐπὶ σωτηρίᾳ τὴν πρὸς τὰ κακὰ συμφωνίαν αὐτοῦ· περὶ οὗ τῆς οἰκοδομῆς κελεύει πρῶτον ψηφίζειν ὁ Κύριος, εἶτα πρὸς ἀπαρτισμὸν ἐκτησάμεθα. Τοῦτον ὑψηλοφρονοῦντα δεδιέναι δεῖν τὴν ἡμέραν Κυρίου φησίν.","english":"The various kinds are taken to signify the diversity of human choice. And the oak of Bashan signifies a hard and stubborn character. Such people common custom also likens to an oak, whose fruit is food for pigs. Hence it has been called a tree of shame. For this is what Bashan means. Therefore those whose glory is in their shame are also punished. But according to the literal sense, they say that this place of Judea is Bashan, the present Batanaea, an excellent nurse of trees. And Scripture calls shame not only the licentious life but also idolatry. As Elijah said to Ahab: \"Send,\" he says, \"to him to Carmel the prophets, men of shame, who ate at the tables of Jezebel.\" Moreover, \"Every tree that does not bear good fruit is cut down and thrown into the fire in the day of the Lord.\" And upon every mountain, he says, and upon every hill. These are the evil powers, having as the measure of their injustices their difference from one another, as mountains and hills differ from those subject to them. For there too there is one choice, differing in magnitude. And the tower is a lofty watchtower for the guarding of a city, and knowledge of hostile incursions, such as the mind was given to us by God, guarding good things and foreseeing those who plot against us. But one must not use it to pursue the ascent to heaven through earthly things. For the Lord comes down to it when it has fallen low through pride, tearing apart for its salvation its agreement with evils; concerning whose building the Lord commands first to count the cost, then we acquired it for completion. He says that this one, who is high-minded, must fear the day of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Καὶ τὸ τεῖχος δὲ φυλᾶττον πόλιν, τῶν πολεμίων τὰς προσβολὰς ἀποκρούεται. Οὕτω καὶ λόγων τῶν ἐν ἡμῖν, οἱ μὲν τῶν τῆς ἀληθείας δογμάτων φυλακτικοὶ, τῷ νῷ πρὸς τὸ μὴ καθαιρεῖσθαι τὰ δόγματα περικείμενοι· οἱ δὲ πρὸς ὀχύρωσιν ψεύδους, καὶ φυλακὴν ματαιότητος ἐκ τῆς ἔξωθεν ἐπινοίας ἐπιτηδευόμενοι. Τεῖχος γὰρ ἡ διαλεκτικὴ, μὴ συγχωροῦσα τοῖς βουλομένοις διαρπᾶσαί τε καὶ διαλῦσαι τὰ δόγματα. Διὸ τὰ μὲν τῆς Ἱερουσαλὴμ τείχη ἐπὶ τῶν χειρῶν ἀναγέγραπται τοῦ Κυρίου· τὰ δὲ Ἱεριχοῦς ὑπὸ Ἰωσιοῦ καθαιρεῖται φωνῇ μόνῃ διαλυόμενα. Ἄνω μὲν οὖν μόνα κατηγορεῖται τὰ ὑψηλά. Ἐνταῦθα δὲ, καὶ τὰ ἰσχύν τινα μετὰ τοῦ ὕψους ἔχοντα τὴν ἐν ταῖς ἀποδεικτικαῖς μεθόδοις ἐπὶ πολὺ κραταιωθεῖσαν πιθανότητα, καὶ ὑψωθεῖσαν, τεῖχος ὑψηλὸν τροπικῶς λέγοντος τοῦ προφήτου διαβεβαιουμένου ἐν ἡμέρᾳ Κυρίου τοῦτο καθαιρεθήσεσθαι. Γυμνασίας δὲ χάριν διὰ ὀνομάτων αὐτὰ παραδίδωσιν ἡ Γραφὴ μηδὲν εἰκῆ προσίεσθαι, μηδὲ τὸν νοῦν ἔχειν χαμαὶ συνεθίζουσα. Μετὰ δὲ τὸν ὑψηλόφρονα νοῦν, καὶ τοῖς ταπεινοῖς οὐ συναπαγόμενον, καὶ περὶ σωμάτων αὖθις αἰνίττεται, πλοῖα ταῦτα θαλάσσης εἰπών. Οὐ τοῖς ἀψύχοις γὰρ φοβερὰ ἡ τοῦ Κυρίου ἡμέρα· τοῖς δὲ διὰ τῶν σωμάτων ἐν τῷ ἁλμυρῷ τοῦ βίου τοῦ τούτου κλύδωνι σαλευομένοις, ὃν δὴ καταπατοῦσιν οἱ ἐν σαρκὶ ζῶντες, καὶ μὴ κατὰ σάρκα στρατευόμενοι, ποιοῦντες ἐργασίαν ἐν ὕδασιν πολλοῖς, ὅτε καὶ τῷ βίῳ συγκαταβαίνουσιν ἐπὶ τὸ τῶν βεβυθισμένων κερδάναι τινάς. Διὸ εἴδοσαν τὰ ἔργα Κυρίου, μισθὸν τῆς ἐργα σίας τὴν σύνεσιν τῶν ἔργων Κυρίου, καὶ τῶν ἐν τῷ βυθῷ θαυμασίων λαμβάνοντες.","english":"And the wall, guarding a city, repels the assaults of the enemy. So also of the words within us, some are guardians of the doctrines of truth, set round the mind so that the doctrines may not be overthrown; others are pursued for the fortification of falsehood and the guarding of vanity, from external invention. For dialectic is a wall, not permitting those who wish to plunder and dissolve the doctrines. Wherefore the walls of Jerusalem are recorded as being on the hands of the Lord; but the walls of Jericho are thrown down by Joshua, dissolved by a voice alone. Above, then, only the high things are accused. But here, also those things which have some strength along with height—the persuasiveness in demonstrative methods, greatly strengthened and exalted—the prophet calls a high wall figuratively, affirming that this shall be thrown down in the day of the Lord. For the sake of exercise, Scripture delivers these things through names, training us to accept nothing at random, nor to keep the mind grovelling on the ground. But after the high-minded mind, which is not carried along with the lowly, he again hints at bodies, calling them ships of the sea. For the day of the Lord is not fearful to soulless things; but to those who through bodies are tossed in the salt surge of this life, which those who live in the flesh trample down, and who do not wage war according to the flesh, doing work in many waters, when they also descend with their life to gain some of those who are sunk. Wherefore they saw the works of the Lord, receiving as the wage of their work the understanding of the works of the Lord, and of the wonders in the deep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Ἀπειλεῖ δὲ καὶ τοῖς τὰ σώματα καλλωπίζουσιν, καὶ περὶ τὴν τούτων θέαν περιέργως ἐπτοημένοις. Οὐ γὰρ ἡ τῶν πλοίων θέα φοβερά· ἀλλ' ἡ πρὸς ἐπιθυμίαν τοῦ σώματος κατανόησις. Ὅτι δὲ τὰ περὶ τῶν προειρημένων ἐστιν αἰνίγματα, δεδήλωκεν εἰπών· καὶ ταπεινωθήσεται πᾶς ἄνθρωπος τοῦτ' ἕστι πᾶσα ἰδέα τῶν ἐν ἀνθρώποις κακῶν καταπεσεῖται. Μόνος δέ φησιν ὁ Κύριος ὑψωθήσεται. Φωτὸς γὰρ ἀναφανέντος, ἀφανίζεται σκότος, καὶ ἀληθείας ἀποδειχθείσης, ἡ τοῦ ψεύδους φύσις ἐλέγχεται. Καὶ πάσης τῆς ἀληθινῆς θεωρίας καταληφθείσης, εὐκαταφρόνητα τὰ δοκοῦντα πρὶν ὑψηλὰ καὶ μετέωρα, πάσης λογικῆς φύσεως τὸ ὕψος μόνον μαρτυρούσης Θεῷ. Ἐπιπεπλεγμένως δὲ περὶ τῶν δύο τοῦ Κυρίου παρουσιῶν ἡ Γραφὴ διαλέγεται. Τὰ μὲν γὰρ προειρημένα, περὶ τῆς\n\nδευτέρας. Τὰ δὲ περὶ τῶν εἰδώλων ἐπιφερόμενα, περὶ τῆς πρώτης, ἀφ' ἧς τὰ εἴδωλα, ξύλα καὶ λίθοι νομίζεται. Σταυροῦ δὲ καὶ θέαν καὶ τοὔνομα φεύγουσι δαίμονες. Οὐκ ἀπᾴδει δὲ παντελῶς οὐδὲ τῆς δευτέρας ὁ λόγος, ἥτις πρὸς τὴν τελείαν τῆς ἀσεβείας ἴδοι καθαίρεσιν. Εἴδωλα δὲ, καὶ τὰς ἐντυπωθείσας περὶ ψευδῶν δογμάτων φαντασίας ἐλέγομεν. Τοῦ τοίνυν ἀληθινοῦ φανέντος φωτὸς, ἕκαστος τῶν ἰδίων δογμάτων κατεγνωκὼς, ἐξαφανίσαι ταῦτα σπουδάσει ἐν οἱονεὶ σπηλαίοις καὶ τρώγλαις ἐγκατακρύψας αὐτὰ, ὁρῶν ἐκ τῆς ἐνεργείας τὰ φοβερὰ τοῦ Θεοῦ θραύοντος τὰ ὑλικά τε καὶ γήϊνα πρὸς τὴν τῶν πνευματικῶν ἤδη φανέρωσιν, καὶ ὡς δεῖ, ἐξαφανισθῆναι τοῦ χοϊκοῦ τὴν εἰκόνα, ἵνα ἡ τοῦ ἐπ' οὐρανίου ἀναφανῇ. Ἀλλ' οἱ τὸ πρῶτον τὰ εἴδωλα κατακρύψαντες, ὕστερον ἐκβάλλουσιν.","english":"He threatens also those who adorn their bodies and are curiously fascinated by the sight of them. For the sight of ships is not a thing to fear, but the contemplation of the body directed toward desire. And that these things are riddles concerning what was said before, he has made clear by saying: and every man shall be brought low—that is, every form of the evils among men shall fall down. But the Lord alone, he says, shall be exalted. For when light has appeared, darkness vanishes, and when truth has been demonstrated, the nature of falsehood is exposed. And when all true contemplation has been grasped, the things that formerly seemed high and lofty become contemptible, since the height of every rational nature bears witness to God alone. In an interwoven manner, however, the Scripture speaks concerning the two comings of the Lord. For the things said before concern the second. But the things brought forward concerning idols concern the first, from which idols—wood and stones—are reckoned. And demons flee both the sight and the name of the cross. Nor is the account entirely out of harmony with the second either, which looks toward the complete destruction of impiety. And we called idols also the impressions stamped upon the mind concerning false doctrines. When, therefore, the true light has appeared, each one, having condemned his own doctrines, will hasten to make them disappear, hiding them as it were in caves and holes, seeing from the working of it that the fearful things of God shatter the material and earthly things for the manifestation of spiritual things already, and that the image of the earthly must be made to disappear, so that the image of the heavenly may appear. But those who at first hid the idols later cast them out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"Δεῖ γὰρ πρῶτον ἐπαισχυνθῆναι τῷ ψεύδει, εἶτα καὶ ἐκβαλεῖν τῆς καρδίας, Καὶ ἀργυρᾶ μὲν εἴδωλα, τὰ λόγοις πιθανοῖς ψευδῆ συγκείμενα δόγματα. Χρυσᾶ δὲ, οἱ ἐν τῇ διανοίᾳ περὶ τοῦ ψευδοῦς ἐναποκείμενοι. Προσκυνεῖ δὲ τὰς νυκτερίδας ὁ τὴν τῶν δαιμόνων τὴν δύναμιν συγγενῆ οὖσαν τῷ σκότῳ θεοποιῶν· ὧν τις παυσάμενος εἰς τὰς τρώγλας εἰσελθεῖν τῆς στερεᾶς πέτρας ζητήσειεν. Μόναι δὲ αὗται κατὰ τὴν ἀναλογίαν τῆς εἰς Χριστὸν πίστεως διαιρούμεναι. Σχισμαὶ δὲ πετρῶν, τοῦ σώματος αὐτοῦ τὸ πάθος σημαίνουσιν, ᾧ προσφυγεῖν καὶ ἐγκατακρυφθῆναι τῇ σκέπῃ πάντες εὔχονται διαπαντὸς οἱ σωζόμενοι· κατὰ δὲ τὸν ῥητὸν, γέλωτος ἀξίαν τὴν τῶν Ἰουδαίων ἀποφαίνεται σκέψιν, εἰ κατακρύπτουσι τοὺς θεοὺς καὶ σώζειν τοὺς προσκυνουμένους ἐπείγονται, τὸ τούτων ἀδρανὲς οἷς ποιοῦσι σημαίνοντες, μὴ σὺν αὐτοῖς αἰχμάλωτοι τοῖς πολεμίοις γενήσονται. Οὐδὲν γὰρ ἀπώναντο τῶν εἰδώλων οἱ ταῦτα κατασκευάσαντες. Καὶ τάχα που ταῖς νυκτερίσιν ἀνεδείμαντο τοὺς ναούς. Ἐμφιλοχωρεῖ γὰρ τοῖς ἀφεγγέσι τόποις τὸ ζῶον, οὓς δὴ καὶ δυσωδίας πληροῖ. Ἀναλογίσονται τοίνυν ὅτι δὴ μᾶλλον νυκτερίσι προσεκύνουν τοῖς εἰδώλοις ἐμφωλευούσαις αἴσθησιν ἐχούσαις τοῖς τούτων καταγωγίοις ἀναισθήτοις ὑπάρχουσιν. Συγκατορύττεσθαι δὲ τοῖς ἑαυτῶν θεοῖς ἐσπουδάκασιν, ἀλλ' οὐ μετὰ Θεοῦ τῶν ὅλων ὄντες ἐκρύπτοντο, ἀλλ' ὁ Φαραὼ διώκων κατεποντίζετο. Ἀλλ' οὐδὲ Ῥαψάκου ταῖς ἀπειλαῖς μανέντος ὁ Θεὸς ἀπεκρύπτετο τὸν ἀσεβῆ τιμωρούμενος. ΚΕΦΑΛ. Γʹ. αιαʹ.","english":"For it is necessary first to be ashamed of the lie, and then to cast it out of the heart. And the silver idols are doctrines falsely composed with persuasive words; the golden ones are those stored up in the mind concerning what is false. And he worships the bats who deifies the power of the demons as being akin to darkness; ceasing from which, one might seek to enter the holes of the solid rock. And these alone are divided according to the analogy of faith in Christ. And the clefts of the rocks signify the passion of his body, to which all who are being saved pray continually to flee for refuge and to hide themselves in its shelter. And according to the literal sense, he shows the reasoning of the Jews to be worthy of laughter, if they hide their gods and hasten to save those whom they worship, signifying by what they do the weakness of these things, lest they be taken captive with them by the enemies. For those who made these things derived no benefit from the idols. And perhaps they assigned temples to the bats. For the creature dwells in lightless places, which it also fills with foul odor. They will consider, then, that they were worshipping idols rather as bats lurking in them, having perception in their dwelling-places which are without perception. And they have been eager to be buried together with their own gods, but they were not hidden while with the God of all things, but Pharaoh, pursuing, was drowned. Nor indeed, when Rapsakes raged with threats, was God hiding himself, punishing the impious. Chapter 3.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Ἰδοὺ δὴ ὁ Δεσπότης Κύριος Σαββαὼθ ἀφελεῖ ἀπὸ τῆς Ἰουδαίας, καὶ ἀπὸ Ἱερουσαλὴμ ἰσχύοντα καὶ ἰσχύουσαν, ἰσχὺν ἄρτου, καὶ ἰσχὺν ὕδατος. Γίγαντα καὶ ἰσχύοντα, καὶ ἄνθρωπον πολεμιστὴν9, κ.τ.λ. Εἰπὼν περὶ τῆς ἡμέρας τῆς ἐκδικήσεως, νῦν ἐξ ἑτέρας ἀρχῆς ἀφαίρεσιν ἀπειλεῖ τῶν ἐν τῷ προτέρῳ λαῷ τῶν τοῦ Θεοῦ χαρισμάτων, οὐ δι' εἰδωλολατρείαν εἰπὼν, οὐ δι' ἄλλας ἀφαιρεθήσεσθαι πράξεις, διὰ δὲ τὴν βουλὴν, ἣν κατὰ τοῦ δικαίου, φησὶν, ἐβουλεύσαντο. Τοὺς προφήτας γὰρ ἀποκτείναντες, τέλος καὶ τῷ Δεσπότῃ πάντων ἀσεβῶς ἐπεμάνησαν, τὸν ἀρχηγὸν τῆς ζωῆς, ὅσον ἧκεν εἰς αὐτοὺς, ἀποκτείναντες, ἀφαιρεῖ δὲ πρῶτον ἰσχύοντα καὶ ἰσχύουσαν, κατὰ δὲ Ἀκύλαν, ἔρεισμα καὶ ἐρεισμόν. Κατὰ δὲ τὸν Σύμμαχον, Στήριγμα καὶ στηριγμὸν, δηλῶν, κατὰ τὸν λόγον τὸν ἀποστολικὸν, τοὺς κατὰ Θεὸν διαπρέποντας, οὓς καλεῖ στύλους καὶ ἑδραιώματα. Τοιούτους γὰρ εἶχεν καὶ ὁ πάλαι λαὸς ἰσχύεν δὲ καὶ ὁ θείᾳ ῥοπῇ κρατῶν τῶν παθῶν. Τοιοῦτος δὲ νῦν παρ' Ἰουδαίοις οὐδείς. Οὐ γὰρ δύνανται λέγειν, \"Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ.\" Ἠσθένησαν γὰρ τῇ διὰ τὸν σταυρὸν ἀπιστίᾳ. Ὁ γὰρ μὴ ἔχων τὸν Χριστὸν, τὴν τοῦ Θεοῦ δύναμιν τὴν ἰσχὺν, οὐκ ἔχει. Ἰσχύν τε ἄρτου, φησὶ, καὶ ἰσχὺν ὕδατος. Οὐκ ἄρτον οὔτε ὕδωρ ἁπλῶς, ἀλλ' ἰσχὺν ὃ δὴ προφήτης ἄλλος ἡρμήνευσεν εἰπών·","english":"Behold, the Lord, the Master of hosts, will take away from Judea and from Jerusalem the strong man and the strong woman, the strength of bread and the strength of water. The giant and the strong man, and the man of war, etc. Having spoken concerning the day of vengeance, he now from another beginning threatens the removal of the gifts of God from the former people, saying that they will be taken away not because of idolatry, nor because of other deeds, but because of the counsel which, he says, they took against the righteous man. For having killed the prophets, at last they also madly raged impiously against the Master of all, killing the author of life, as far as it depended on them. And he takes away first the strong man and the strong woman, and according to Aquila, the support and the support. And according to Symmachus, the stay and the stay, indicating, according to the apostolic word, those who are distinguished according to God, whom he calls pillars and foundations. For the former people also had such men, and he was strong who by divine impulse ruled over the passions. But such a one now exists among the Jews—no one. For they cannot say, \"I can do all things in Christ who strengthens me.\" For they have become weak through unbelief because of the cross. For he who does not have Christ, the power of God, does not have strength. And the strength of bread, he says, and the strength of water. Not bread nor water simply, but strength, which indeed another prophet interpreted when he said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"\"Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ ἀποστελῶ λιμὸν ἐπὶ τὴν γῆν, οὐ λιμὸν ἄρτου, οὐ δὲ δίψαν ὕδατος, ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον Κυρίου,\" ὧν νομίζουσι μεταλαμβάνειν ἐν τῷ διέρχεσθαι τὰς θείας Γραφὰς, φιλοκαλεῖν τε τὴν τούτων ἐκμάθησιν, οὐκ ἔχοντες τὴν τῶν θρεπτικῶν λόγων ἰσχὺν, καὶ πηγῆς τῆς ζωοποιοῦ. Ἄρτου δὲ περὶ οὗ φησιν ὁ Δαβὶδ, \"Ἄρτον οὐρανοῦ ἔδωκεν αὐτοῖς.\" Καὶ ὑδάτων περὶ\n\nὧν φησιν ὁ προφήτης· \"Ἀντλήσατε ὕδωρ μετ' εὐφροσύνης ἐκ τῶν πηγῶν τοῦ Σωτηρίου. \"Καὶ ὁ Σωτὴρ, \"Ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, γενήσεται πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον.\" Καὶ πάλιν, \"Ἡ σάρξ μου, φησὶν, ἀλη θής ἐστι βρῶσις, καὶ τὸ αἷμά μου ἀληθής ἐστι πόσις·\" ἃ μὴ ἔχοντες, οὐκ εἶχον ἰσχὺν ἄρτου καὶ ὕδατος. Ἐξ ἀσθενῶν δὲ τροφῶν, ἀσθενεῖς οἱ τρεφόμενοι. Ἐπέλιπε δὲ αὐτοῖς καὶ ἡ ἰσχὺς τοῦ προφητικοῦ πνεύματος, καὶ κατάδιψοι τούτου τυγχάνουσιν. Ἔστι δὲ καὶ παρ' ἡμῖν τροφὴ ἰσχὺν μὲν οὐκ ἐμποιοῦσα, κωλύουσα δὲ τελευτᾷν· ἧς οἱ Κορίνθιοι νήπιοι ὄντες μετέλαβον. Ἀλλὰ καὶ λάχανα ἀσθενούντων τροφή, Τελείων γὰρ ἦν στερεὰ τροφή. Δεῖ δὲ τοὺς ὀφθαλμοὺς ἀνοῖξαι πρὸς τὸ τοιούτου ἐμπλησθῆναι ἄρτου καὶ ὕδατος. \"Διάνοιξον γὰρ, φησὶ, τοὺς ὀφθαλμούς σου, καὶ ἐμπλήσθητι ἄρτων.\" Καὶ διηνοίγησαν, φησὶ τῆς Ἄγαρ οἱ ὀφθαλμοὶ, καὶ ἴδεν τὸ ὕδωρ. Καὶ ἄλλως δὲ τῶν Ἰουδαίων ἀφῄρηται ὁ ζωοποιὸς ἄρτος, ὃς δίδωσι τῷ κόσμῳ ζωὴν, καὶ τὸ ὕδωρ τοῦ ἁγίου βαπτίσματος, καὶ ἡ ἰσχὺς αὐτοῦ ἡ τῶν ἁμαρτιῶν ἀπόθεσις, ἡ πνευματικὴ ἀνακίνησις ἡ συμμόρφους ἐργαζομένη Χριστοῦ, καὶ τὸ παῤῥησίαν ἔχειν εἰς οὐρανῶν βασιλείαν·","english":"Behold, the days are coming, says the Lord, and I will send a famine upon the earth, not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord, of which they think to partake as they pass through the divine Scriptures, and to cultivate the learning of these things, not having the strength of nourishing words, and of the life-giving fountain. And of the bread of which David says, He gave them the bread of heaven. And of the waters of which the prophet says: Draw water with gladness from the fountains of the Savior. And the Savior: Whoever drinks of the water that I shall give him, it shall become in him a fountain of water springing up to eternal life. And again, he says, My flesh is true food, and my blood is true drink; not having these, they had no strength of bread and water. And from weak foods, those who are fed are weak. And the strength of the prophetic Spirit also failed them, and they are thirsty for it. And there is also with us a food that does not produce strength, but prevents death; of which the Corinthians partook, being infants. But vegetables are also the food of the sick, for solid food was for the perfect. And it is necessary to open the eyes to be filled with such bread and water. For he says, Open your eyes, and be filled with bread. And, he says, the eyes of Hagar were opened, and she saw the water. And in another way the life-giving bread has been taken away from the Jews, which gives life to the world, and the water of holy baptism, and its strength, the putting away of sins, the spiritual stirring that makes us conformed to Christ, and having boldness toward the kingdom of heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"\"Ἐὰν γάρ τις, φησὶ, μὴ γεννηθῇ ἐξ ὕδατος καὶ Πνεύματος, οὐ δύναται εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρανῶν.\" Γίγαντα δὲ, οὔτε τῶν Ἑβραίων ἡ φωνὴ, οὔτε οἱ λοιποὶ τῶν ἑρμηνευσάντων ὠνόμασαν· ἀντὶ δὲ τούτου, Ἀκύλας μὲν δύνατον, ὁ δὲ Σύμμαχος ἀνδρεῖον, ὁ δὲ Θεοδοτίων δυνάστην ἐξέδωκαν. Πλὴν ἐπὶ καλοῦ τὴν γίγαντος ἐνταῦθα προσηγορίαν εὑρίσκομεν, ὡς κἂν τῷ, \"Ἀγαλλιάσεται ὡς γίγας δραμεῖν ὁδόν.\" Δηλοῖ δὲ τὸν εἰς ἄκρον ἰσχύος ἐλθόντα πνευματικῆς. Ἰσχύοντα δὲ, τὸν ὑποβεβηκότα βραχὺ, καὶ τῆς ἐν ἐκείνῳ νοουμένης ὑπεροχῆς ἐλαττούμενον. Ἑκάστῳ γὰρ δέδοται χάριτος μέτρον παρὰ Θεοῦ. Φησὶν γὰρ ὁ Παῦλος, \"Θέλω δὲ πάντας ἀνθρώπους εἶναι ὡς καὶ ἐμαυτόν. \"Ἀλλ' ἕκαστος ὑμῶν ἴδιον ἔχει χάρισμα ἀπὸ Θεοῦ, ὁ μὲν οὕτως, ὁ δὲ οὕτως.\" Δύναιτο δ' ἂν καὶ ἄλλως γίγας μὲν δηλοῦν τὸν ἐκ φύσεως ἔχοντα προτερήματα εἰς ἀνάληψιν ἐπιστήμης, ἢ πρὸς ἄσκησιν ἀρετῆς· φυσικὴ γὰρ ἡ τῶν γιγάντων ἰσχὺς, ἰσχύων δὲ, τὸν ἐκ μελέτης καὶ πόνων τὸ ἐκ φύσεως ἀγαθὸν τελειώσαντα. Οὐκ ἔτι δὲ παρ' Ἰουδαίοις πολεμισταί· οὐδὲ γὰρ ἐναριθμοῦνται τοῖς στρατιωτικοῖς καταλόγοις. Νικῶνται δὲ ταῖς ἡδοναῖς καὶ πάθεσι ψυχικοῖς, καὶ λόγοις ἐναντίοις, κρατεῖν οὐκέτι δυνάμενοι· ἀλλ' οὐ δὲ ταῖς κατὰ νοῦν δικάζειν ἐννοίαις. Οὐκ ἔχουσι γὰρ τὸν κατευθύνοντα πρὸς τὸ δέον Θεόν· ἀλλ' οὐ δὲ περὶ τῶν προσπιπτόντων κρίνειν ἴσασιν, ὅπερ ἀρέσκον ἐστὶν αὐτῷ. Οὗτοι δὲ καὶ παρεδόθησαν δικασταῖς τοῖς αἰχμαλωτίσασιν αὐτοὺς, αὐτοὶ μηκέτι δικάζοντες·","english":"For unless one is born of water and the Spirit,\" he says, \"he cannot enter the kingdom of heaven.\" But the name \"giant\" neither the Hebrew tongue nor the rest of the translators used; instead of this, Aquila rendered it \"mighty,\" Symmachus \"valiant,\" and Theodotion \"potentate.\" Yet we find the appellation \"giant\" here used in a good sense, as in \"He shall rejoice as a giant to run his course.\" It signifies one who has reached the utmost height of spiritual strength. And \"mighty\" signifies one who falls a little short and is less than the preeminence understood in that one. For to each is given a measure of grace from God. For Paul says, \"I desire that all men be as I myself am. But each of you has his own gift from God, one in this way, another in that.\" But \"giant\" could also in another way signify one who has natural advantages for the acquisition of knowledge or for the practice of virtue; for the strength of giants is natural, while \"mighty\" signifies one who has perfected the natural good by study and labors. And no longer among the Jews are they warriors; for they are not counted in the military registers. But they are conquered by pleasures and passions of the soul, and by opposing arguments, no longer able to prevail; nor to judge by the thoughts of the mind. For they do not have God to guide them toward what is needful; nor do they know how to judge concerning what befalls them, which is what is pleasing to him. These were also handed over to judges who took them captive, themselves no longer judging.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"καὶ ἐν Ἐκκλησίᾳ δὲ πολεμισταὶ μὲν, οἱ τὴν τοῦ Κυρίου πανοπλίαν ἀναλαμβάνοντες, καὶ πρὸς τὰς τοῦ διαβόλου μεθοδίας γενναίως ἱστάμενοι, συγκακοπαθοῦντες τῷ Εὐαγγελίῳ, καὶ μὴ ἐμπλεκόμενοι ταῖς τοῦ βίου πραγματείαις, ἵνα τῷ στρατολογήσαντι ἀρέσωσιν. Δικασταὶ δὲ οἱ τοὺς ἀδελφοὺς συμβιβάζοντες, ἀφ' ὧν καὶ ὁ κόσμος κρίνεται, οἳ καὶ ἀγγέλους κρινοῦσιν. Ἐὰν δὲ μὴ ὦσιν, ἀλλ' ἐπὶ τῶν ἀπίστων κρίνονται δι' ἀπορίαν ἁγίων· καὶ οὕτω σημεῖον ἐγκαταλείψεως. Ἀφαιρεῖ δὲ καὶ προφήτην. Πέπαυται γὰρ παρ' αὐτοῖς τῆς προφητείας ἡ χάρις. Καὶ ἐσφράγισται ὅρασις καὶ προφητεία κατὰ τὸν Δανιήλ. Μέχρι γὰρ Ἰωάννου παρ' αὐτοῖς ὑπῆρχεν ἡ προφητεία. Ἐν δὲ τῇ Ἐκκλησίᾳ Θεὸς ἔθετο πρῶτον ἀποστόλους, δεύτερον δὲ προφήτας. \"Ἐὰν γὰρ, φησὶ, προφητεύητε, εἰσέλθῃ δὲ ἄπιστος, ἢ ἰδιώτης· ἐλέγχεται.\" Ἀλλ' ὁ μὲν προφήτης, ἀποκαλύψει τοῦ Πνεύματος, προαγορεύει τὰ μέλλοντα· ὁ δὲ στοχαστὴς, συνέσει τῇ δι' ἐμπειρίαν πραγμάτων, ἐξ ὁμοίου παραθέσεως τὸ μέλλον τεκμαίρεται· ὥσθ' ὅταν τὰ Σοδομιτῶν ποιήσωμεν, πεισόμεθα παραπλήσια, ἐὰν μετανοήσωμεν, ὡς οἱ Νινευῗται σωζόμεθα. Πρεσβύτερος δὲ οὐχ ἀπλῶς ὁ τῆς προεδρίας ἀξιωθεὶς, ἀλλ' ὁ φρενῶν κοσμούμενος γενναιότητι, καὶ τὸν τοῦ πρεσβυτέρου χαρακτῆρα φέρων ἀκέραιον· μάλιστα μὲν ἄγαμος· εἰ δὲ μὴ, μιᾶς γυναικὸς ἀνὴρ τέκνα ἔχων πιστὰ, καὶ τὰ ἑξῆς· ἀντεχόμενος τοῦ κατὰ τὴν","english":"And in the Church, warriors are those who take up the whole armor of the Lord and stand nobly against the methods of the devil, suffering hardship together for the Gospel and not entangling themselves in the affairs of life, so that they may please the one who enlisted them. Judges are those who reconcile brothers, by whom the world is also judged, who will even judge angels. But if there are none, then judgments are made among the unbelievers through the lack of saints; and thus it is a sign of abandonment. He also removes the prophet. For the grace of prophecy has ceased among them. And vision and prophecy have been sealed, according to Daniel. For prophecy existed among them until John. But in the Church God placed first apostles, second prophets. \"For if,\" he says, \"you all prophesy, and an unbeliever or an outsider enters, he is convicted.\" But the prophet, by revelation of the Spirit, foretells things to come; while the conjecturer, by understanding gained through experience of affairs, infers the future from a similar comparison; so that when we do the things of the Sodomites, we will suffer similar things; if we repent, we are saved like the Ninevites. And a presbyter is not simply one who has been deemed worthy of precedence, but one who is adorned with nobility of mind and bears the character of the presbyter intact; above all, unmarried; but if not, a man of one wife, having faithful children, and the rest; holding fast to that which is according to the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"διδασκαλίαν πιστοῦ λόγου, ὡς δυνατὸς εἶναι καὶ παρακαλεῖν ἐν τῇ ὑγιαινούσῃ διδασκαλίᾳ, καὶ τοὺς ἀντιλέγοντας ἐλέγχειν. Δεῖ δὲ προήκειν καθ' ἡλικίαν πολλῶν πεπειραμένον διὰ τὸν χρόνον, καὶ τὸ εὐσταθὲς τῶν ἠθῶν ἐκ τῆς ἐπανθούσης αὐτῷ πολιτείας ὑποφαίνοντα. Δόξα γὰρ πρεσβυτέρου πολιαί. Κἂν ἐν ἡλικίᾳ δὲ ἓν φρόνημά τι εὕρῃ πρεσβυτικὸν, οὐκ ἀτιμαστέον τὸ δῶρον. Πολιὰ γὰρ, φησὶ, φρόνησις ἐν ἀνθρώποις. Ὧν ἀφῃρημένων τῆς Ἱερουσαλὴμ ψευδώνυμοι νῦν οἱ παρ' Ἰουδαίοις πρεσβύτεροι. Διὰ δὲ τῆς ἀφαιρέσεως τοῦ πεντηκοντάρχου, πᾶσαν τὴν εὔτακτον περὶ αὐτοὺς οἰκονομίαν δηλοῖ συγχυθήσεσθαι, ἀπὸ μέρους τὸ ὅλον εἰπὼν, ὅσον Ἰοθὸρ Μωϋσεῖ συνεβούλευσεν. Καὶ τὴν πᾶσαν δὲ πολιτικὴν εὐταξίαν παρίστησιν. Ἔτι γὰρ συνόντος αὐτοῖς τοῦ Χριστοῦ, καὶ καλοῦντος ἐπὶ ζωὴν τὴν αἰώνιον, ἦσαν ἔτι παρ' αὐτοῖς ἀρχιερεῖς, καὶ ἡγούμενοι Γραμματεῖς καὶ Φαρισαῖοι. Τὰ δεινὰ δὲ τολμήσαντες κατ' αὐτοῦ, τῶν ἀγαθῶν ἁπάντων ἐστέρηνται, καὶ συμβούλων τῶν εἰσηγουμένων τὰ δέοντα. Καὶ πρὸς τὰ βιωτικὰ μὲν γὰρ οἱ τοιοῦτοι λυσιτελεῖς, πρὸς δὲ τὰ ψυχικὰ, καὶ μάλα τοῖς πειθομένοις σωτήριοι. Ὧν τις ἀπορῶν, σκάφος ἐστὶν ἀκυβέρνητον ταῖς τρικυμίαις ἐκδεδομένον. Ἀφ' οὗ δὲ τὸ πονηρὸν συμβούλιον ἐποιήσαντο, τὸ πῶς παραδώσουσιν Ἰησοῦν τὸν θαυμαστὸν, ἀφηρέθησαν σύμβουλον, οὗ τὰς συμβουλὰς ἐθαύμαζον. Ἐξεπλήττοντο γὰρ ἐπὶ τῇ διδαχῇ αὐτοῦ, ταῖς δὲ παραινέσεσιν αὐτοῦ οὐκ ἐπείθοντο.","english":"of sound teaching, so that he may be able both to exhort in healthy teaching and to refute those who contradict. And he must be advanced in age, having experience of many through time, and showing forth the steadiness of his character from the conduct that flourishes in him. For the glory of an elder is gray hairs. And even if in age he finds one thing of an elder's mind, the gift is not to be dishonored. For gray hair, it says, is understanding among men. When these have been taken away from Jerusalem, those now among the Jews who are falsely named elders are so. And through the removal of the commander of fifty, he indicates that all the well-ordered administration among them will be thrown into confusion, having spoken the whole from the part, as much as Jethro advised Moses. And he sets forth all civil order. For while Christ was still with them and calling them to eternal life, there were still among them chief priests, and ruling scribes and Pharisees. But having dared dreadful things against him, they have been deprived of all good things, and of counselors who suggest what is needful. For such men are useful for the things of life, but for the things of the soul they are most saving to those who obey them. One who lacks these is a ship without a pilot, given over to the surging waves. But from the time they made the evil counsel, how they would hand over Jesus the wondrous one, they were deprived of the counselor whose counsels they marveled at. For they were astonished at his teaching, but they did not obey his exhortations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Πῶς δὲ οὐ θαυμαστὸς, ἀντὶ τοῦ, Ὀφθαλμὸν ἀντ' ὀφθαλμοῦ, συμβουλεύων στρέφειν τῷ παίοντι καὶ τὴν ἄλλην σιαγόνα, μὴ ὀργίζεσθαι, μὴ δικάζεσθαι, μὴ ἐπιθυμεῖν κακῶς, μὴ κρίνειν ἐχθρὸν, νικᾷν δὲ ἀγάπῃ τὴν ἔχθραν; Τὸν οὖν τοιαῦτα συμβουλεύοντα, διὰ τὸ μὴ παραδεχθῆναι παρ' αὐτῶν, ἀφεῖλεν Κύριος καὶ πρότερον τοὺς προφήτας τὰ εἰς σωτηρίαν Ἰουδαίοις εἰσηγουμένης. Σοφὸς δὲ ἀρχιτέκτων, πᾶς οἰκοδομεῖν ἐκκλησίαν εἰδὼς, ὡς ὁ Παῦλος εἰπὼν, \"Ὡς σοφὸς ἀρχιτέκτων θεμέλιον τέθεικα.\" Καθ' ὃν καὶ τὸ Πνεῦμα τὸ ἅγιον ἀρχιτεκτονεῖ Ἐκκλησίαν Θεοῦ λέγοντα, συνοικοδομεῖσθαι εἰς κατοικητήριον Θεοῦ ἐν πνεύματι. Καὶ τὸ, διὰ τῆς ἐπιχορηγίας τοῦ πνεύματος συνοικοδομεῖσθαι καὶ αὔξειν εἰς ναὸν ἅγιον ἐν Κυρίῳ. Τοὺς οὖν ἀποβαλόντας τὸν θαυμαστὸν σύμβουλον τὸν Θεοῦ Λόγον, ἐρήμους ἐποίησε τοῦ σοφοῦ ἀρχιτέκτονος τοῦ ἁγίου Πνεύματος. Ἀλλὰ καὶ συνετὸν ἀκροατὴν ἀφαιρεῖ τὸν ἔχοντα διάκρισιν Πνεύματος, καὶ συνιέντα, τίς μὲν ὁ ἐν Πνεύματι Θεοῦ λαλῶν, τίς δὲ ὁ ἐν Βεελζεβούλ. Διὸ καὶ Παῦλός φησιν· \"Γίνεσθε φρόνιμοι τραπεζῖται, πάντα δοκιμάζετε, τὸ καλὸν κατέχετε, ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε.\" Εἰ δὲ κατὰ τὸν Σολομῶντα, Λόγος πολυτελὴς εἰς ἐπήκοον οὖς· ὅπου λόγος οὐκ ἔστιν, οὐδ' ἀκοῆς χρεία. Τοῦ δὲ θαυμαστοῦ συμβούλου παραιρεθέντος, καὶ ὁ συνετὸς ἀκροατὴς συναφῄρηται. Μὴ ὄντος γὰρ ἀργυρίου, τραπεζίτης ἀργεῖ·","english":"How is he not to be admired, who, instead of \"an eye for an eye,\" counsels turning the other cheek also to the one who strikes, not to be angry, not to go to law, not to desire evil, not to judge an enemy, but to conquer enmity by love? Him, then, who gives such counsel, because he was not received by them, the Lord took away—and previously the prophets too—from what was introduced for the salvation of the Jews. And every wise master builder, who knows how to build the church, is as Paul said: \"As a wise master builder I have laid a foundation.\" According to him the Holy Spirit also builds as master builder the Church of God, saying that we are built together into a dwelling place of God in the Spirit. And that, through the supply of the Spirit, we are built together and grow into a holy temple in the Lord. Those, then, who rejected the wonderful counselor, the Word of God, he made desolate of the wise master builder, the Holy Spirit. But he also takes away the understanding hearer, the one who has the discernment of the Spirit, and who understands who is the one speaking in the Spirit of God, and who is the one in Beelzebul. Therefore Paul also says: \"Become prudent money-changers; test all things; hold fast what is good; abstain from every form of evil.\" And if according to Solomon, a word is precious to the hearing ear; where there is no word, there is no need of hearing either. But when the wonderful counselor is taken away, the understanding hearer is taken away with him. For when there is no silver, the money-changer is idle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"λυπηρὸν δὲ καὶ ὅταν λόγος μὲν ᾖ πλήρης νοημάτων, ὁ δὲ συνιεὶς μὴ παρῇ, τῷ μὴ ἔχειν ὦτα ψυχῆς, ἃ ζητεῖ Χριστὸς πρὸς τὴν τῶν ἰδίων λόγων ἀκρόασιν, λέγων, \"Ὁ ἔχων ὦτα ἀκούειν, ἀκουέτω.\" Καὶ ἐκ τούτων δὲ πάντων συνίσταται τὸ μετὰ τὴν σωτήριον παρουσίαν ταῦτα τέλους τετυχηκέναι· οὔτε γὰρ κατὰ τοὺς Ἡσαΐου χρόνους, οὔτε κατὰ τὴν ὑπὸ Βαβυλωνίων ἅλωσιν, ταῦτα γεγένηται. Πολλοί τε γὰρ συνῆσαν προφῆται πρὸ τῆς πολιορκίας αὐτοῖς. Ἐπὶ τῆς τε Βαβυλῶνος κατὰ τὴν ἐκεῖθεν ἐπάνοδον. Εἶχον δὲ καὶ διοικητὰς τοὺς κρίνοντας τὸν λαόν. Ἐν μὲν γὰρ Βαβυλῶνι Δανιὴλ κρίνει τοὺς πρεσβυτέρους. Μετά τε τὴν ἐπάνοδον ἦν Ἰησοῦς, ὁ τοῦ Ἰωσεδὲκ, καὶ Ζωροβάβελ ὁ τοῦ Σαλαθιήλ. Καὶ μετ' αὐτοὺς Μακαβαίους ἐγένοντο χρόνους. Καὶ πεντηκόνταρχοι δὲ πάντως ὡς ἐν τάξει πολεμικῇ, καὶ ὡς εἰκὸς σύμβουλοι θαυμαστοὶ, καὶ λόγων σοφῶν ἀρχιτέκτονες, κατὰ Παῦλον τῆς Ἐκκλησίας τὸν ἀρχιτέκτονα. Καὶ συνετοὶ δὲ ἀκροαταὶ οἳ τοὺς τῶν προφητῶν λόγους ἐνέκρινον, τοὺς τῶν ψευδοπροφητῶν ἀποδοκιμάζοντες πνεύματι κριτικῷ, κατὰ τὸν λέγοντα, ᾧ μὲν προφητείαν δεδόσθαι, ἄλλῳ δὲ διακρίσεις πνευμάτων. Πάντων δὲ τούτων ἐκπεσόντες μετὰ τὴν κατὰ τοῦ Σωτῆρος ἐπιβουλὴν","english":"It is also painful when a word is full of meanings but the one who understands is not present, because he does not have the ears of the soul that Christ seeks for the hearing of his own words, saying, \"He who has ears to hear, let him hear.\" And from all these things it is established that these things reached their fulfillment after the saving advent; for neither in the times of Isaiah nor in the capture by the Babylonians did these things happen. For many prophets were present with them before the siege. And in the case of Babylon, at the return from there. They also had administrators who judged the people. For in Babylon Daniel judges the elders. And after the return there was Joshua, the son of Josedek, and Zerubbabel, the son of Shealtiel. And after them came the times of the Maccabees. And there were certainly also captains of fifty, as in military order, and, as is likely, admirable counselors, and architects of wise words, according to Paul, the architect of the Church. And there were also discerning hearers who approved the words of the prophets, rejecting those of the false prophets with a critical spirit, according to the one who says, to one is given prophecy, to another discernment of spirits. But having fallen away from all these things after the plot against the Savior","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"ἐμπαίκταις κυρίοις καὶ νεανίσκοις ἄρχουσι παρεδόθησαν. Διπλῆ δὲ τιμωρία, καὶ ἀφαιρεθῆναι τὰ ἀγαθὰ, καὶ παραδοθῆναι τοῖς χείροσιν. Χαλεπὴ γὰρ τιμωρία, τὸ ὑπὸ νεανίσκων ἄρχεσθαι πόλιν. Μυρία γὰρ ὑπὸ κουφότητος κακὰ συνέζευκται τῇ νεότητι. Ἑνικῶς δὲ εἰπὼν τὰ χρηστὰ, ἰσχύοντα καὶ ἰσχύουσαν, καί τ' ἄλλα πρὸς πλῆθος ἀπειλεῖ κακά. Οὐχ ὅτι ἡλικίαν δὲ νέος κατηγορεῖται, ἀλλ' ὁ νεαρὸς τὸ ἦθος. Ἐπεὶ καὶ πρὸς... διελέγετο, \"Μὴ λέγε ὅτι νεώτερός εἰμι,\" δεικνὺς μὴ οὖσαν ἐν αὐτῷ τὴν νεότητα, διὰ τὴν τῆς διανοίας τελείωσιν. Ἐμπαῖκται γὰρ κυριεύσουσιν ὑμῶν τῶν παραστησάντων ἑαυτοὺς δούλους τῇ ἁμαρτίᾳ. Ὁ γὰρ κοινὸς ἐχθρὸς γινόμενος κύριος, οὐχ ὡς ἰδίοις χρῆται τοῖς ὑπὸ χεῖρα, ἀλλ' ὡς ἐχθροῖς ἐμπομπεύει κατεπαιρόμενος αὐτῶν, καὶ κυρίου, οὗπερ τούτους ἀπέστησε. Τοιγαροῦν ὁ τῆς ἐκεῖθεν ἐνεργείας ἐπαισθανόμενος, φησὶν, ὅτι \"Αἱ ψόαι μου ἐπλήσθησαν ἐμπαιγμάτων.\" Τούτους δὲ τοὺς ἐμπαίκτας οὐκ αὐτός φησιν ἐπιστήσειν ὁ Κύριος, ὡς τοὺς νεανίσκους ἄρχοντας. Ἀφ' ἑαυτῶν δὲ κυριεύειν, φησὶν, ἑκάστου τὸ κυριευθῆναι παρ' αὐτῶν, διὰ τῶν ἔργων ἐπισπωμένων. Ἐμπαίξαντες δὲ πρὸς τοῦ σταυροῦ τῷ Χριστῷ, νεωτέρᾳ παρεδόθησαν τῇ Ῥωμαίων ἀρχῇ· ἐμπαῖκται δὲ καὶ αὐτῶν ἐκυρίευσαν, οὐκ ἔχοντες ἐν ἑαυτοῖς τὴν ἀλήθειαν, μόνον δὲ πρὸς τὸ δοκεῖν διακείμενοι· ἔσθ' ὅτε καὶ χρήμασιν ὠνούμενοι τὸ καλεῖσθαι ῥαββί. Τοὺς δὲ τοιούτους πῶς οὐκ ἄν τις εἴποι καὶ νέους εἶναι τὸ φρόνημα; τοιούτους ἔστιν αὐτοὺς Ἰουδαίων διδασκάλους ἰδεῖν.","english":"They were handed over to mocking lords and to young men as rulers. The punishment is twofold: both to be deprived of good things and to be handed over to worse men. For it is a harsh punishment for a city to be ruled by young men. For countless evils are yoked to youth by reason of its levity. Having spoken in the singular of the good things—\"strong\" (masculine) and \"strong\" (feminine)—he threatens the other evils in relation to a multitude. It is not that youth as an age is accused, but the man who is young in character. Since he also said to... \"Do not say, 'I am too young,'\" showing that youth was not in him, because of the perfection of his mind. For mockers will lord it over you who have made yourselves slaves to sin. For the common enemy, having become lord, does not treat those under his hand as his own, but as enemies he mocks them, exulting over them, and over the Lord from whom he has separated them. Therefore the one who perceives the working that comes from there says, \"My jaws are filled with mockings.\" But these mockers, the Lord does not say that he himself will set over them, as he does the young men as rulers. Rather, he says, the being ruled by them—each one's being lorded over by them—comes from themselves, since they draw it upon themselves through their deeds. And having mocked Christ at the cross, they were handed over to the younger Roman rule; and mockers lorded it over them too, having no truth in themselves, but disposed only toward appearance—sometimes even buying with money the being called rabbi. And such men, how could one not say that they are young in mind? Such men one may see as the teachers of the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Ἀπείη δὲ τοιαύτην Ἐκκλησίαν ὁρᾷν ἀγομένην ὑπὸ τῶν πανουργίᾳ δηλούντων τὸν λόγον, ἐν ὑποκρίσει ψευδολόγων, διὰ τῆς χρηστολογίας καὶ πιθανολογίας ἐξαπατώντων τοὺς ἀκεραίους. Οὓς ἄν τις εἰκότως ἐμπαίκτας καλέσειεν. Ἀλλ' εἰς ὅ τι φέρει ταῦτα τέλος, ἐπήνεγκεν, ὅτι συμπεσεῖται ὁ λαὸς ἄνθρωπος πρὸς ἄνθρωπον, πᾶσαν δεικνὺς ἀμιξίαν καὶ ταραχὴν, αἰδοῦς ἁπάσης ἀνῃρημένης καὶ τάξεως· φανερῶς δὲ, καὶ οὐ δι' αἰνιγμάτων ἔτι, τὰ τῆς ἐσχάτης ἁλώσεως ἐκδιηγεῖται κακά. Στάσεως γὰρ καὶ φόνου τὴν πόλιν ἀνέπλησαν, μηδὲ φόβῳ τῶν πολεμίων ἀλλήλοις ὁμονοήσαντες, ἀλλήλοις δὲ φιλαρχοῦντες ἐπῄεσαν, μηδενὸς ἐμμένοντος πρεσβυτέρου διδάγμασιν· ἔχων δέ τις ἐκ βίου τὴν ἀτιμίαν, κατὰ σεμνοῦ τὸν τρόπον ὡπλίζετο. Ἐκτετηκότες δὲ λιμῷ, καὶ ἀλλήλων γευσάμενοι, προστάτας τοὺς δοκοῦντας πλουτεῖν ἐπεγράφοντο, καὶ συγγενεῖς, εἴπως διὰ τὸ γένος ἐπικλασθεῖεν πρὸς ἔλεον, οὐκ ἀγαθοὺς ζητοῦντες ἄρχειν, ἀλλὰ τοὺς τρέφοντας. Οἱ δὲ πενίαν ἴσην ἀντιπροὐβάλοντο. Κατακρατούσης δὲ τῆς διαστάσεως, οὐκ ἀπὸ συμφώνου τὴν ἐκλογὴν τῶν ἄρχειν δυναμένων ἐπεποίηντο. Ἕκαστος δὲ τοῦ προστυχόντος ἐπελαμβάνετο. Ἐληλάσθω δὲ τῆς ἐκκλησίας τὸ πάθος, ὥστε τὸν ἀποροῦντα γαμικῶν ἐνδυμάτων ωχεύοντά τε βρωμάτων πνευματικῶν, καὶ τὸν ἀληθινὸν ἄρτον τὸν στηρίζοντα καρδίαν ἀνθρώπου ἐν τῷ κ[ρυπ]τῷ τῆς διανοίας οἴκῳ μὴ ἔχοντα πρὸς ἡγεμονίαν καλεῖν. Καὶ παρὰ μὲν Ἰουδαίοις οἱ καλούμενοι πρὸς ἀρχὴν, ὃ μὴ εἶχον, οὐκ ἐπηγγέλλοντο. Παρ' ἡμῖν δέ τινες οὐ Χριστὸν ἐνδεδυμένοι, οὐ σπλάγχνα οἰκτιρμοῦ, πρὸς ἀρχὴν πηδῶσι καὶ ἄκλητοι.","english":"May it be far from us to see such a church led by those who by their villainy make plain their doctrine, in the hypocrisy of false speakers, deceiving the guileless through smooth words and persuasive speech. These one might reasonably call mockers. But to what end these things lead, he added: that the people will fall, man against man, showing every kind of disorder and confusion, all shame and order having been abolished; and openly, no longer through riddles, he recounts the evils of the final capture. For they filled the city with sedition and murder, not even agreeing with one another through fear of the enemy, but attacking one another out of love of rule, with no elder abiding by teachings; and one who had dishonor from his manner of life armed himself against a man of dignified conduct. And having wasted away with famine and tasted one another, they enrolled as patrons those who seemed to be rich, and kinsmen, in case they might be softened to pity by reason of kinship, not seeking good men to rule, but those who would feed them. But the others set up equal poverty in opposition. And when faction prevailed, they had not made the choice of those able to rule by agreement. But each laid hold of whoever happened to be at hand. Let this affliction be driven far from the church, so that the one lacking wedding garments and driving away spiritual foods, and not having the true bread that strengthens the heart of man in the hidden house of his mind, should not call himself to leadership. And among the Jews, those called to rule did not promise what they did not have. But among us, some who have not put on Christ, who have not the bowels of compassion, leap toward leadership and are uncalled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":76,"ref":"p76","source":"Ἐδέοντο δὲ ἱματίου εὐσχήμονος, καὶ κοσμίου λόγου, τοῦ καλύπτοντος αὐτῶν τῆς ψυχῆς τὴν ἀσχημοσύνην. Οἱ δὲ κληθέντες οὐ καθόλου τότε παρητήσαντο τὴν ἀρχὴν, τὴν δὲ τοῦ λαοῦ τούτου. Καὶ τὴν αἰτίαν φασὶν, ὅτι Αἰνεῖτε Ἱερουσαλήμ. Ὑπὸ χειρὸς γὰρ Κυρίου τῷ δεσμῷ τῆς συναφείας κεκρατημένη, νῦν ἀποβέβληται, καὶ πέπτωκεν Ἰουδαία τῶν στηριγμάτων ὑφαιρεθέντων, ἀνόμων δὲ γλῶσσαν ἐκτήσαντο, τὴν καρδίαν πρὸς τὸν Θεὸν ἀλλοτρίαν κτησάμενοι, καὶ ἀντὶ τοῦ μελετᾷν ἐν νόμῳ Κυρίου ἡμέρας καὶ νυκτὸς, Σαμαρείτην εἶναι λέγοντες, αὐτὸν ἔχειν δαιμόνιον, φάγον τε καὶ οἰνοπότην, καὶ ἐκ πορνείας γεγενημένον. Ἐφ' οἷς ἂν εἴποι τις οὐκ ἀδίκως, ἐκτείνεται δίκτυα πτερωτοῖς. Καταστροφὴ δὲ ἀνδρῶν παρανόμων κακή. Παῤῥησίαν τοίνυν μὴ ἔχοντες οὐκ ἀνανεύουσι πρὸς Θεόν. Τοιαῦτα γὰρ ἥμαρτον, ὡς Σοδομίταις αὐτοὺς παραβάλλεσθαι, μηδὲ λάθρα παρανομήσαντας δι' αἰσχύνην, διὰ δὲ τὸ γαυριᾷν, τὴν\n\nἁμαρτίαν πᾶσιν ἀναγγείλαντας. Ὡς γὰρ Σοδομῖται τῷ Λὼτ τοὺς ἄνδρας ἀπαιτοῦντες ἀνήγγειλαν τὴν ἀσέλγειαν· οὕτως οὗτοι τῷ Πιλάτῳ τὴν ἀνομίαν, \"Αἶρε, αἶρε βοῶντες, σταύρου αὐτόν.\" Κακὰ δὲ πᾶς βουλευόμενος, ἐφ' ἑαυτὸν ἐβουλεύσατο· ὡς ἀπὸ στεῤῥῶν σωμάτων τὰ προσπεσόντα βέλη πρὸς τοὺς ἀφέντας ἐπάνεισιν. Τίς δὲ ἡ βουλή; Δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν. Δήσαντες γὰρ τὸν Χριστὸν ἤγαγον πρὸς τὸν Καϊάφαν. Δύσχρηστος δὲ τοῖς ἀδικοῦσιν ἡ δικαιοσύνη, καθάπερ ὀφθαλμιῶσιν ὁ ἥλιος.","english":"They stood in need of a becoming garment and of orderly speech, of that which covers the shame of their soul. But those who were called did not at that time altogether decline the rule, but only the rule over this people. And they state the reason: \"Praise Jerusalem.\" For she who was held by the hand of the Lord in the bond of union has now been cast off, and Judea has fallen, its supports having been removed; and they acquired a lawless tongue, having acquired a heart estranged from God, and instead of meditating on the law of the Lord day and night, they said that he was a Samaritan, that he had a demon, that he was a glutton and a wine-drinker, and that he was born of fornication. At which one might justly say, \"Nets are spread for the winged.\" And the overthrow of lawless men is evil. Having no boldness, then, they do not look up to God. For they sinned such things that they are compared to the Sodomites, who did not transgress even in secret out of shame, but because of their insolence proclaimed their sin to all. For just as the Sodomites, demanding the men from Lot, proclaimed their licentiousness, so these proclaimed their lawlessness to Pilate, crying out, \"Away, away, crucify him.\" But everyone who plans evil has planned it against himself, as missiles that strike solid bodies return upon those who hurled them. And what is the plan? \"Let us bind the righteous man, because he is troublesome to us.\" For having bound Christ they led him to Caiaphas. And righteousness is troublesome to those who do injustice, just as the sun is to those with diseased eyes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Τὰ γεννήματα δὲ τῶν ἔργων αὐτῶν, αἰχμαλωσία, διασπορὰ, καταστροφὴ τοῦ ναῦ, ἡ ἀπὸ δόξης κατάπτωσις, ἡ αἰσχύνη τοῦ προσώπου αὐτῶν, δι' ἣν οὐκ ἀναβλέπουσι πρὸς Θεὸν, εἰς τὸν μονογενῆ Υἱὸν ἀσεβήσαντες, καὶ δήσαντες τὸν Λόγον, τὴν ἀλήθειαν, τὸ φῶς, τὴν δικαιοσύνην, τὸν Σωτῆρα, τὸν ἰατρὸν, τὸν ἐλευθερωτήν· ἃ δὴ ποικίλως ἐπινοεῖται Χριστός. Ἐστέρηνται Λόγου, φωτὸς, ἀληθείας, ἀνθ' ὧν ἔσπειραν, τοιαῦτα θερίζοντες. \"Ὃ γὰρ ἂν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει.\" Καὶ ὡς παρέδοσαν Πιλάτῳ τὸν Ἰησοῦν, καὶ ταῖς τῶν στρατιωτῶν ἀνημέροις ὀργαῖς· οὕτω καὶ αὐτοὶ, φησὶ, Ῥωμαίων παραδοθήσονται στρατιαῖς. Οἷς Ἰεζεκιὴλ συμφώνως φησὶ, \"Καθὼς ἐποίησα, φησὶν, οὕτω καὶ ἔσται σοι. Τὸ ἀνταπόδομά σου ἀνταποδοθήσεται εἰς κεφαλήν σου.\" Ταῦτα δὲ περὶ τῆς ἐσχάτης θείας εἴρηται κρίσεως ἀντιμετρούσης ἑκάστῳ τὸ δίκαιον. Εἰ δὲ διὰ τοῦτο· Οὐαὶ τῷ πονηρῷ, ὅτι κατὰ τὰ ἔργα αὐτοῦ συμβήσεται αὐτῷ· ᾧ μὴ προεχώρησεν εἰς ἔργον ἡ κακία, ἐν δὲ τῇ κακίᾳ συνετελέσθη, ἆρ' οὐκ ἔσται κόλασις, καὶ οὐαί; Ἀλλὰ τὸ τέλειον εἰπὼν ἐν κακίᾳ, σοὶ τὸ λειπὸν ἐξ ἀναλόγου κατέλιπεν. Τὸ γὰρ ἔργον τελειοῖ, ἡ δὲ τῆς διανοίας ὁρμὴ ἀτελής. Ἀντὶ δὲ τοῦ, αἱ γλῶσσαι αὐτῶν, Ἀκύλας φησὶ τὰ ἐπιτηδεύματα. Ἀντὶ δὲ τοῦ, ἀπειθοῦντες, ὁ Σύμμαχος, εἰς τὸ παραπικρᾶναι αὐτὸν, ἐξέδωκεν. Ἀπὸ δὲ τοῦ αἴου τῇ ψυχῇ αὐτῶν, ὅτι βεβούλευνται βουλὴν πονηρὰν, ὁ προφήτης λέγει θρηνῶν, ἰδὼν αὐτῶν τὴν ἀναιδῆ καὶ Σοδομιτικὴν τόλμαν τὴν εἰς ἀσέβειαν· ιβιεʹ. Λαός μου, οἱ πράκτορες ὑμῶν καλαμῶνται ὑμᾶς, καὶ οἱ ἀπαιτοῦντες κυριεύσουσιν ὑμῶν.","english":"But the offspring of their works: captivity, dispersion, the overthrow of the temple, the fall from glory, the shame of their face, on account of which they do not look up to God, having acted impiously against the only-begotten Son, and having bound the Word, the truth, the light, the righteousness, the Savior, the physician, the deliverer—which things Christ is variously conceived to be. They have been deprived of the Word, the light, the truth, reaping in return for what they sowed such things as these. \"For whatever a man sows, that he will also reap.\" And as they handed Jesus over to Pilate, and to the savage angers of the soldiers, so, he says, they themselves will be handed over to the armies of the Romans. With this Ezekiel agrees, saying, \"As I have done, he says, so it shall be to you. Your recompense shall be recompensed upon your head.\" But these things have been said concerning the final divine judgment, which measures out to each one what is just. But if on this account, \"Woe to the wicked, for it shall happen to him according to his works\"—for the one to whom evil has not advanced to deed, but has been completed in evil, will there not be punishment and woe? But having spoken of what is perfect in evil, he has left the rest to you by analogy. For the deed brings to completion, but the impulse of the mind is incomplete. And instead of \"their tongues,\" Aquila says \"their practices.\" And instead of \"disobedient,\" Symmachus rendered it \"to provoke him bitterly.\" And from \"woe to their soul, because they have devised an evil counsel,\" the prophet speaks lamenting, having seen their shameless and Sodomitic audacity toward impiety. 12. My people, your exactors strip you bare, and those who demand of you will lord it over you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"Λαός μου, οἱ μακαρίζοντες ὑμᾶς πλανῶσιν ὑμᾶς, καὶ τὸν τρίβον τῶν ποδῶν ὑμῶν ταράσσουσιν9, κ.τ.λ. Τῶν κατά τι πλημμελούντων, οἱ μὲν πταίουσιν ἐν γνώσει, νικώμενοι μὲν ὑπὸ τῆς κακίας, ὑπὸ δὲ τοῦ συνειδότος δακνόμενοι. Οἱ δὲ ἐν ἀγνοίᾳ, βοσκημάτων δίκην βιοῦντες. Πάντων δὲ χείρους, οἱ καὶ ἄλλους δι' ἁρπαγῆς πρὸς τὴν κακίαν ἐνάγοντες· ὁ δὲ τοῦ Θεοῦ Λόγος πολλοὺς κατὰ πλάνην ἐν Ἰουδαίοις ὁρῶν ἁμαρτάνοντας, ἀφορίζει μὲν τῶν πρόσθε κατηγορηθέντων αὐτοὺς, οἷά τε Πατὴρ Χριστὸς τούτους παρακαλεῖ, λαὸν ἴδιον αὐτοὺς ὀνομάζων προτρεπτικῶς. Αὐτοῦ γὰρ πάντες, κἂν ἁμαρτάνωμεν. Διὸ καὶ πάντας θέλει σωθῆναι, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν, μὴ βουλόμενος ἡμῶν τὸν θάνατον ὡς τὴν μετάνοιαν, ἤγουν ὡς δυναμένων, εἴπερ ἕλοιντο, Κυρίου γενέσθαι λαός· συγγνώμην τε νέμων τοῖς κατ' ἄγνοιαν πλημμελήσασιν, τοὺς αἰτίους αὐτοῖς τῆς εἰς αὐτὸν ἀπιστίας ἐλέγχει, οὓς ἔμπροσθεν ἐμπαίκτας ὠνόμαζεν, οὓς καὶ καλαμᾶσθαί φησιν τὸν λαὸν, τὰς ἀπαρχὰς καὶ δεκάτας λαμβάνειν ἐθέλοντες, οὐ συνεχώρουν πιστεύειν Χριστῷ. Ἐν οἷς γὰρ ἐπλούτουν, μόνον φυλάττειν τὸν νόμον ἐκέλευον, ἐντολῶν παραμελοῦντες τῶν ἄλλων. Διόπερ αὐτοὺς ἐταλάνιζεν, ὡς ἀποδεκατοῦντας τὸ ἄνηθον, καὶ τὸ ἡδύοσμον, καὶ τὸ κύμινον, ἀφιέντας δὲ τὰ τοῦ νόμου βαρύτερα, τὴν κρίσιν, καὶ τὸ ἔλεος, καὶ τὴν πίστιν. Ἔσθ' ὅτε δὲ κα δίκην ἐπῆγον τοῖς πταίουσιν, ὡς ἄν τις ἁλοὺς, ἐπὶ ἐγκλήματι τὰ ὑπὲρ δύναμιν αὐτοῖς προσάγει φοβούμενος. Ὅθεν καλαμᾶσθαί φησιν, ὡς μετὰ τὸ θερίσαι, καὶ τοῖς ἔτι λειπομένοις προσάγοντας δεξιάν· καὶ πράκτορας καλεῖ.","english":"My people, those who bless you lead you astray, and they disturb the path of your feet, etc. Of those who err in some way, some stumble knowingly, overcome by evil and bitten by conscience. Others err in ignorance, living like cattle. Worse than all are those who drag others into evil through plunder. But the Word of God, seeing many among the Jews sinning in error, separates them from the charges previously brought against them, and as a father Christ exhorts them, calling them his own people by way of encouragement. For all are his, even if we sin. Therefore he wishes all to be saved and to come to the knowledge of the truth, not desiring our death as he desires our repentance—that is, as those who are able, if they would choose it, to become the people of the Lord. And granting pardon to those who erred in ignorance, he convicts those who are responsible for their unbelief in him, whom he previously called mockers, and whom he says also pluck the people, wanting to receive the firstfruits and tithes, and they did not permit them to believe in Christ. For in the things in which they were rich, they commanded them only to keep the law, neglecting the other commandments. Therefore he pitied them as wretched, because they tithe mint and dill and cumin, but neglect the weightier matters of the law: justice, mercy, and faith. And sometimes they brought judgment against those who stumbled, as one who has been convicted on a charge brings against them things beyond their power out of fear. Hence he says they pluck, as after the harvest, and extending a hand to those still remaining; and he calls them tax-collectors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Κατεξουσίαζον γὰρ αὐτῶν οὐ πράως, ὡς δὴ μαθηταῖς διδάσκαλοι προσφερόμενοι, ὡς δὲ σκληροὶ δεσπόται πρὸς τὸ δοκοῦν ἀναγκάζοντες, ἐναντίως τῷ θείῳ Πέτρῳ παραγγέλλοντι τοῖς διδασκάλοις μὴ ὡς κατακυριεύοντες τῶν κλήρων, ἀλλὰ τύποι γινόμενοι τοῦ ποιμνίου. Καὶ ψυχῶν δὲ τυγχάνουσι πράκτορες πονηραὶ δυνάμεις τὴν ἐπὶ τὸ χεῖρον ἀπαιτοῦσαι\n\nσπουδήν· ὅθεν ἡ Γραφὴ μακαρίζει τοὺς μὴ ἀκούσαντας φωνὴν φορολόγου· τὸν τὰ πάθη δηλονότι νενικηκότα, καὶ τῆς ἑαυτοῦ διανοίας, ὡς μήτε θερίζεσθαι, μήτε καλαμᾶσθαι τὸν νοῦν· ἃ δὴ ποιεῖν οἱ Φαρισαῖοι πάντα τρόπον παρ' Ἰουδαίοις ἐθέλοντες, πῆ μὲν ἐφόβουν, ὡς εἴρηται· πῆ δὲ τοὺς τῶν Ἰουδαίων οἴκους περιφοιτῶντες χρηστοεπεῖν ἐπεχείρουν, εὐλογημένον τε λαὸν ὠνόμαζον καὶ κλῆρον Θεοῦ, κέρδους τε χάριν παραλῦσαι τὸν νόμον ἀνέπειθον. Ἠτιᾶτο γὰρ αὐτοὺς ὁ Κύριος ὡς ἀκυροῦντας τὴν ἐντολὴν τοῦ Θεοῦ, διὰ τὴν ἰδίαν παράδοσιν. Ταῦτα οὖν δρῶντες, οὐκ ἐῶσι, φησὶν, ὑμᾶς πρὸς τὸν σωτήριον λόγον ὁδοιπορεῖν, εἰδότες ὡς καταργουμένου τοῦ νόμου, μετέχειν τῶν διὰ τούτου λημμάτων οὐχ ἕξουσιν. Συνέχεον οὖν αὐτῶν τὰς ὁδοὺς, ταῖς σκιαῖς ἐναπομεῖναι κελεύοντες. Κολακικῶς δέ τις μακαρίζων, οὐ μέτρια βλάπτει, τὴν ἐπὶ τοῖς ἁμαρτήμασι παραιρούμενος αἴσθησιν, καὶ κωλύων τὴν ἐπὶ μετάνοιαν βαδίζειν ὁδόν. Αἱ μὲν γὰρ θλίψεις ταπείνωσιν, ὁ δὲ μακαρισμὸς φυσίωσιν ἐμποιεῖ. Κολακεία μὲν οὖν τοὺς ἁπλουστέρους ἐπαίρει, σπουδαίαν δὲ ψυχὴν οὐ κακηγορία συστέλλει, οὐκ ἔπαινοι ταύτην ἐπαίρουσιν. ΚΕΦΑΛ. Εʹ. αηʹ. Ἄσω δὴ τῷ ἠγαπημένῳ ᾆσμα τοῦ ἀγαπητοῦ μου, τῷ ἀμπελῶνί μου9, κ.τ.λ.","english":"For they lorded it over them harshly, not behaving gently like teachers toward disciples, but like harsh masters compelling them toward whatever seemed right, in opposition to the divine Peter, who instructs teachers not to lord it over the lots, but to become examples to the flock. And the evil powers prove to be exactors of souls, demanding effort toward the worse; whence Scripture calls blessed those who have not heard the voice of the tax-gatherer—that is, the one who has conquered the passions, and who keeps his own mind from being reaped or beaten down; which things the Pharisees, wishing in every way to do among the Jews, at one time frightened them, as has been said; at another time, going about the houses of the Jews, they attempted to speak fair words, and they called the people blessed and the lot of God, and for the sake of gain they persuaded them to set aside the law. For the Lord reproached them as making void the commandment of God through their own tradition. Doing these things, then, they do not allow you, he says, to journey toward the saving word, knowing that when the law is set aside, they will no longer have a share in the profits that come through it. They confused their paths, then, commanding them to remain in the shadows. And one who blesses flatteringly does no small harm, taking away the perception of sins and preventing one from walking the road to repentance. For afflictions produce humility, but blessing produces self-exaltation. Flattery, then, lifts up the simpler sort, but neither does abuse contract a zealous soul, nor do praises lift it up. CHAPTER 5, 1. Let me sing now to my beloved a song of my beloved concerning my vineyard, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"καὶ τὸ καρπὸν φέρον, καθαίρει αὐτὸ, ἵνα καρπὸν πλείονα φέρῃ. Ὅπερ ὁ κακὸς οἰκονόμος οὐ διαπράττεται. Σκάπτειν γὰρ, φησὶν, οὐκ ἰσχύω. Ἀκολουθεῖ δὲ τῷ μὴ τέμνεσθαι, μηδὲ σκάπτεσθαι, τὸ ἀναβαίνειν ὡς εἰς χέρσον ἀκάνθας, ἃς ὁ Κύριος ταῖς βιωτικαῖς μερίμναις ἀπείκασεν. Ἄνω μὲν οὖν ἔλεγεν. Ἐποίησε δὲ ἀκάνθας· ἐνταῦθα δὲ προσέθηκεν, ἀναβήσονται. Τὸ γὰρ μέγεθος τῆς κακίας, καὶ τὴν ἐπὶ πολὺ χύσιν ὁ λόγος ἐμφαίνει. Ἐπεὶ οὖν, φησὶ, ἀνέμεινα μὲν τοῦ ποιῆσαι καρπὸν, ἐξ ἰδίας δὲ προαιρέσεως ἀκάνθας ἐποίησεν, παραδώσω αὐτὸν ἐρημίᾳ τε καὶ ἀφανισμῷ, ὧν ἑαυτὸν κατέστησεν ἄξιον. Ἀλλὰ καὶ ταῖς νεφέλαις ἐντέλλεται τοῦ μὴ βρέξαι ἐπ' αὐτόν· οὕτω τοὺς προ φήτας καλῶν, διὰ τὸ καθαρὸν αὐτῶν καὶ διαυγὲς τοῦ βίου, διὸ οὐράνιος αὐτοῖς ἐχορηγεῖτο λόγος. Ὡς γὰρ νεφέλη ἀήρ ἐστι πάσχυς ἐκ τῆς ὑγρᾶς ἀπὸ γῆς ἀναθυμιάσεως συνιστάμενος· καὶ μετεωρισθεὶς τοῖς ἀνέμοις, ὅταν λάβῃ παρ' αὐτῶν ἀξιόλογον ἄθροισμα, καὶ τὸ ἐκ τῆς ἐνεσπαρμένης αὐτῷ νοτίδος βάρος ἱκανὸν ἐγγένηται, τότε σταγόνας εἰς τὴν γῆν καθίησιν. Καὶ αὐτὴ τῶν ὄμβρων ἡ φύσις ἀπὸ γῆς εἰς γῆν φερομένων· οὕτω καὶ οἱ προφῆται ἐκ μὲν τῆς κοινῆς ὁρμώμενοι φύσεως, διὰ καθαρότητα δὲ ψυχῆς τῇ δυνάμει τοῦ Πνεύματος συνυψούμενοι, καὶ λόγων γονίμων σταγόνας ταῖς ψυχαῖς ταῖς ἀγαθαῖς καὶ καρποφόροις ἐνστάζοντες.","english":"And the one bearing fruit, he prunes it, so that it may bear more fruit. This is what the wicked steward does not do. For, he says, I am not able to dig. And it follows from not being cut and not being dug that thorns come up as if on uncultivated land, which the Lord likened to worldly cares. So then, he said above, \"It produced thorns\"; but here he added, \"they shall come up.\" For the magnitude of the wickedness and its pouring forth over a great extent the word makes clear. Since, then, he says, I waited for it to produce fruit, but from its own choice it produced thorns, I will deliver it over to desolation and destruction, of which it made itself worthy. But he also commands the clouds not to rain upon it—thus calling the prophets, because of the purity and clarity of their life, for which reason the heavenly word was supplied to them. For as a cloud is air made dense, composed from the moist exhalation from the earth, and raised on high by the winds, when it receives from them a notable gathering and the weight from the moisture sown within it becomes sufficient, then it sends down drops upon the earth. And this very nature of rains is that they are borne from earth to earth. So too the prophets, starting from the common nature but raised on high by the power of the Spirit through purity of soul, drip the drops of fruitful words into souls that are good and fruitful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Τοιοῦτος ὁ Μωϋσῆς, \"Προσδοκάσθω, λέγων, ὡς ὑετὸς τὸ ἀπόφθεγμά μου.\" Καὶ πάλιν, \"Ὡς ὄμβρος ἐπ' ἄγρωστιν καὶ ὡσεὶ νιφετὸς ἐπὶ χόρτον τὰ ῥήματά μου.\" Ἐντέλλονται οὖν μὴ βρέχειν ἐπὶ τὸν ἀκανθοφόρον ἀμπελῶνα, τὸν ταῖς ἀκάνθαις ταῖς οἰκείαις στεφανώσαντά μου τὸν Κύριον, καὶ κραυγὴν ἄθεον ἐπὶ τούτῳ κινήσαντα, \"Αἶρε, αἶρε, σταύρου αὐτόν.\" Ταύτην γὰρ, φησὶν, τῆς ἐγκαταλείψεως τὴν αἰτίαν, δι' ἣν καὶ ὁ ναὸς ἐπὶ γῆς, καὶ τὸ ἔθνος ἀνεπισκόπευτον, καὶ ὑετὸς αὐτοῖς οὐκ ἔστιν οὐράνιος· καίτοι καὶ ἐν Αἰγύπτῳ καὶ Βαβυλῶνι προφῆται συνῆσαν αὐτοῖς, καὶ μετὰ τὴν ἐκεῖθεν ἐπάνοδον· νῦν δὲ παντελῶς ἐκλελοίπασιν. Εἰ δέ τις λέγοι καὶ πρὸ τῆς ἐπιδημίας ἐπιλελοιπέναι τοῦ Χριστοῦ, ἀλλ' οὐχ ἅπαντα· ἔτι γὰρ καὶ ὁ νεὼς συνειστήκει, καὶ τὴν νομικὴν ἐτέλουν λατρείαν, μέχρι τῆς αὐτοῦ παρουσίας. Νῦν δὲ καὶ πύργου καθαίρεσις, καὶ ἐρημία τοῦ ἀμπελῶνος, καὶ ἔκλειψις προφητῶν, ἀντὶ τῶν ἀκανθῶν ἐκείνων, καὶ τῆς κραυγῆς, ἣν ἀφίησιν πᾶσα ἡ πρὸς θάνατον ἁμαρτία, αὐτῆς βοώσης τῆς πράξεως, ὡς καὶ τὸ αἷμα τοῦ Ἀβὲλ βοᾷ. Ἀνομίαν δὲ ποιεῖ πᾶς μὴ κανόνι δικαιοσύνης, μηδὲ νόμου, πράττων δὲ ἀδιακρίτως τὰ δόξαντα, κραυγῆς ὢν καὶ θορύβου καὶ συγχύσεως αἴτιος· ὡς τοῖς δικαίοις κρίμασιν ἡσυχία παρέπεται, τῶν κρινομένων εὐσταθῶς καταδεχομένων τὰ ὁριζόμενα. Διὸ καὶ Παῦλός φησι, \"Πᾶσα κραυγὴ καὶ θόρυβος ἀρθήτω ἀφ' ὑμῶν.\" Ἔστι δὲ καὶ κραυγή τις ἀστεία, ἣν ὁ Κύριος ἑστὼς ἐν τῷ ἱερῷ ἔκραξεν. Ἧ καὶ Δαβὶδ","english":"Such was Moses, saying, \"Let my speech be awaited as the rain.\" And again, \"As a shower upon the grass, and as a snowfall upon the hay, so are my words.\" They are commanded, then, not to rain upon the thorn-bearing vineyard, the one that crowned my Lord with its own thorns, and raised on this account the godless cry, \"Away, away, crucify him.\" For this, he says, is the cause of the abandonment, on account of which both the temple is on the ground, and the nation is left unvisited, and there is no heavenly rain for them; although both in Egypt and in Babylon prophets were with them, and after the return from there; but now they have wholly ceased. And if someone should say that they had ceased even before the coming of Christ, yet not all things; for still the temple stood, and they were performing the legal worship, until his presence. But now there is both the demolition of the tower, and the desolation of the vineyard, and the eclipse of prophets, in place of those thorns, and of the cry which every sin unto death lets fall, the deed itself crying out, as also the blood of Abel cries out. And everyone who does lawlessness, not by the rule of righteousness nor of law, but acting indiscriminately on whatever seems good, is a cause of crying and tumult and confusion; just as for righteous judgments stillness attends, when those being judged steadily accept what is ordained. Therefore Paul also says, \"Let all crying and tumult be taken away from you.\" But there is also a certain refined cry, which the Lord, standing in the temple, cried out. To which also David","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"ἐκέχρητο λέγων, \"Φωνῇ μου πρὸς Κύριον ἐκέκραξα,\" ὃ δηλοῖ τὸ μεγαλόφωνον καὶ μεγαλοφυὲς τῶν οὐρανίων δογμάτων. Ὡς ἡ πρώτη κραυγὴ συγγενής ἐστιν ἀπὸ Σοδόμων καὶ Γομόῤῥας. Διῃρέθη δὲ ἡ προσηγορία τοῦ Ἰακὼβ εἰς τὸν Ἰσραὴλκαὶ Ἰούδαν· καὶ πρότερον μὲν ἐπὶ τοῦ Δαβὶδ, μετὰ τὴν τελευτὴν τοῦ Σαοὺλ, εἰς αὐτὸν Δαβὶδ, καὶ τὸν υἱὸν τοῦ Σαούλ· ὕστερον δὲ ἡνίκα τοῦ Ῥοβοὰμ τὰς δέκα φυλὰς ἀπέστησεν Ἱεροβοάμ. Διὸ καὶ νῦν τὰς δύο προσηγορίας φησίν. Πλείονα δὲ ἡμάρτανεν Ἰσραὴλ, ὅθεν καὶ θᾶττον ᾐχμαλωτίσθη. Διὸ καὶ ἐνταῦθα, ὁ μὲν ἀκανθοφόρος ἀμπελὼν οἶκος τοῦ Ἰσραὴλ γίνεται· ὁ δὲ ἄνθρωπος τοῦ Ἰούδα, οὐκέτι ἀμπελὼν, ἀλλὰ νεόφυτον, οὐ κεχερσωμένον, ἀλλ' ἠγαπημένον. Ἐπειδὴ δὲ σεσιώπηται ἐν τούτοις ὁ περὶ τῶν γεωργῶν τοῦ ἀμπελῶνος λόγος· διὰ τοῦτο Χριστὸς τοῖς ἄρχουσι τοῦ λαοῦ τὴν προκειμένην, ὡς γνώριμον, ἔφη παραβολὴν, καὶ τοὺς γεωργοὺς προστίθησι, τὸ λεῖπον ἀναπληρῶν· ἐν ᾗ φησιν, Ὃς ἐξέδοτο τὸν ἀμπελῶνα καὶ ἀπεδήμησεν. Οἱ δὲ τοὺς δούλους κατὰ καιρὸν ἥκοντας ἐπὶ τὸ λαβεῖν τοὺς καρποὺς, ἀπέκτειναν, οἷσπερ ὕστερον καὶ τὸν υἱὸν καὶ κληρονόμον προσέθηκαν. Διὸ κακοὺς κακῶς ἀπολέσειν ἠπείλει τοὺς γεωργούς. Εὐξώμεθα τοίνυν ἀπηρτῆσθαι τῆς ἀληθινῆς ἀμπέλου, οἷα κλήματα τῆς ζωοποιοῦ πιότητος ἐκπληρούμενοι. Οὕτω γὰρ δι' οἰκειότητα πνευματικὴν καρποφόροι γινόμεθα. Διό φησι, \"Μείνατε ἐν ἐμοὶ κἀγὼ ἐν ὑμῖν. Καθὼς τὸ κλῆμα οὐ δύναται καρπὸν φέρειν οὐδὲν, ἐὰν μὴ μείνῃ ἐν τῇ ἀμπέλῳ· οὕτως οὐδὲ ὑμεῖς ἐὰν μὴ ἐν ἐμοὶ μείνητε. Ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα·","english":"He had used the words, \"With my voice I cried to the Lord,\" which signifies the loud-voiced and noble-natured character of the heavenly doctrines. As the first cry is akin to that from Sodom and Gomorrah. But the name of Jacob was divided into Israel and Judah; and formerly in the case of David, after the death of Saul, into David himself and the son of Saul; and later when Jeroboam drew away the ten tribes from Rehoboam. Therefore even now he speaks of the two names. But Israel sinned more, and for this reason was also taken captive sooner. Therefore even here, the thorn-bearing vineyard becomes the house of Israel; but the man of Judah is no longer a vineyard, but a new plant, not made waste, but beloved. And since in these things the account concerning the vinedressers of the vineyard has been passed over in silence, for this reason Christ spoke the present parable to the rulers of the people, as being well known, and adds the vinedressers, supplying what was lacking; in which he says, \"He who let out the vineyard and went into a far country.\" But they killed the servants who came at the proper time to receive the fruits, to whom later they also added the son and heir. Therefore he threatened that he would miserably destroy those wicked vinedressers. Let us pray, then, to be attached to the true vine, being filled as branches with life-giving richness. For thus through spiritual kinship we become fruit-bearing. Therefore he says, \"Abide in me and I in you. Just as the branch cannot bear fruit of itself unless it abides in the vine, so neither can you unless you abide in me. I am the vine, you are the branches.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"ὁ μὲν ὢν ἐν ἐμοὶ, κἀγὼ ἐν αὐτῷ, οὗτος φέρει καρπὸν πολύν.\" Αὐτὸς οὖν καρποφόρους ποιεῖ. Αὐτὸς φραγμὸν περιτίθησιν. Καὶ ἐγείρας τεῖχος ἀποστήσει τοὺς διοδεύοντας. Πρὸς γὰρ αὐτὸν, λόγιόν φησιν ἕτερον, \"Καὶ οἰκοδομηθήσονταί σοι ἔρημοι αἰώνιοι, καὶ μνημόσυνον γενεῶν γενεαῖς καὶ κληθήσῃ οἰκοδόμος φραγμῶν, καὶ τὰς τρίβους τὰς ἀναμέσον παύσεις.\" ηʹιηʹ. Οὐαὶ οἱ συνάπτοντες οἰκίαν πρὸς οἰκίαν, καὶ ἀγρὸν πρὸς ἀγρὸν ἐγγίζοντες, ἵνα τοῦ πλησίον ἀφέλωνταί τι. Μὴ οἰκήσετε μόνοι ἐπὶ τῆς γῆς; ἠκούσθη γὰρ εἰς τὰ ὦτα Κυρίου Σαββαὼθ ταῦτα9, κ.τ.λ. Δύναται μὲν καὶ κοινὰ ταῦτα εἶναι παραγγέλματα τοῖς πλεονεξίαν καὶ τρυφὴ νενοσηκόσι. Δύναται δὲ καὶ συνηρτῆσθαι τῶν ἄνω, καὶ τὰς ἀκάνθας διηγεῖσθαι κατὰ μέρος, ἃς ἔφη τὸν ἀμπελῶνα πεποιηκέναι. Καὶ πάλιν, ἃ διὰ ταύτας Ἰουδαίοις συμβήσεται δυσχερῆ, ὧν ἔσεσθαι μελλόντων ὀλιγωροῦντες, ἀρπαγὲς καὶ μέθαις προσέκειντο, καὶ ταῦτα κατὰ τοῦ Κυρίου τολμήσαντες δεινότατα. Ἐπειδὴ δὲ καὶ ἡμῶν ἕκαστος ἐν ἑαυτῷ φέρει γεώργιον, φυλαξώμεθα τὸ προσκροῦσαι Θεῷ. Τότε γὰρ ὡς οἶκον ἀσφαλῆ τὴν ποικίλην ἀρετὴν κατοικήσομεν, πληθυνοῦμεν δὲ σῖτον ὥσπερ κοιλάδες. Εὐλογούμενα γὰρ αὐξήσει τὰ γεννήματα τῆς δικαιοσύνης ἡμῶν, κατὰ τὸν θεῖον Ἀπόστολον. Οὓς δὴ καὶ, φησὶν, ὅτι μέθυσοι βασιλείαν Θεοῦ οὐ κληρονομήσουσι. Τούτους γὰρ καὶ νῦν ὁ προφήτης θρηνεῖ μὴ συγχωρουμένους ἰδεῖν τὰ ἔργα Κυρίου νήφοντι λογισμῷ.","english":"He who is in me, and I in him, this one bears much fruit.\" He himself, therefore, makes them fruitful. He himself sets a hedge around them. And having raised a wall, he will drive away those who pass through. For to him, another oracle says, \"And eternal desolations shall be built for you, and a memorial to generations of generations, and you shall be called a builder of hedges, and you shall stop the paths that are in between.\" 18. Woe to those who join house to house, and field to field, drawing near, so that they may take something from their neighbor. Will you not dwell alone upon the earth? For these things were heard in the ears of the Lord Sabaoth, etc. These can indeed be common precepts for those sick with greed and luxury. But they can also be connected with the things above, and describe in detail the thorns which he said the vineyard had produced. And again, the hardships which will befall the Jews because of these things, disregarding which, though they were about to happen, they applied themselves to robberies and drunkenness, and dared these most terrible things against the Lord. But since each of us also carries a field within himself, let us beware of offending God. For then we shall dwell in varied virtue as in a secure house, and we shall multiply grain like valleys. For he will bless and increase the produce of our righteousness, according to the divine Apostle. These, he says, that drunkards will not inherit the kingdom of God. For the prophet now laments these, who are not permitted to see the works of the Lord with sober reasoning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Συγκαιόμενοι γὰρ οἴνῳ, πρὸς τὸ πίνειν οὐκ ἔχουσι πέρας, τῆς συγκαύσεως δηλούσης καὶ τὴν φλόγα τὴν ἐκ τῶν ἄλλων ἐγειρομένην παθῶν ἐπιτεινόντων ταῦτα, καὶ τῶν ὀργάνων τῶν μουσικῶν, ἃ τοῦ Ἰωβάλ ἐστιν εὑρήματα, τοῦ ἐκ τοῦ Κάϊν καταγομένου, οἷς καὶ Λάβαν ἠβούλετο παραπέμπειν τὸν Ἰακὼβ, ἀλλ' ἀπέδρα πρὸς τὸ ἰδεῖν τὰ ἔργα Κυρίου, ταῦτα κρίνας ἐμπόδιον, ὧν ἀκοῦσαι καὶ αἱ φυλαὶ τῶν Βαβυλωνίων κατέπιπτον. Οἱ δὲ φυγόντες τὸν οἶνον τὸν Βαβυλώνιον, καὶ τοῦ βασιλέως ἐκείνου τὴν τράπεζαν, οὔτε πεσόντες προσεκύνησαν, καὶ τὴν δύναμιν ἔσβεσαν τοῦ πυρός. Βλέπει μὲν οὖν τις δι' ὀφθαλμῶν τὰ ἔργα Κυρίου. Ἀπὸ δὲ τούτων κατανοεῖ τὰ ἀόρατα. Ταῦτα γὰρ τοῖς ποιήμασι νοούμενα καθορᾶται. Καὶ πῶς ἂν τοῦτο γένοιτο σκοπουμένου τῇ μέθῃ τοῦ νοῦ, καὶ Θεὸν ὁρᾷν οὐκ ἰσχύοντος; ἔργα δὲ χειρῶν, καὶ ἡ προσδοκωμένη κατὰ τὸν ᾅδην ἀντίδοσις, πῦρ καὶ γλῶττα ξηραινομένη, καὶ τὰ λοιπά· ὅθεν ἀνιστάμενοι ζῇν ἐθελήσωμεν ἱερατικῶς. \"Οἶνον γὰρ καὶ σίκερα, φησὶν, οὐ πίεσθε\" πρὸς Ἀαρὼν καὶ τοὺς υἱοὺς ὁ","english":"For, being inflamed with wine, they have no limit to their drinking, the inflammation showing also the flame kindled by the other passions, which intensify these things, and the musical instruments, which are the inventions of Jubal, who descends from Cain, with which Laban also wished to send Jacob on his way, but he fled to see the works of the Lord, judging these things an obstacle, at the sound of which even the tribes of the Babylonians fell down. But those who fled from the Babylonian wine and from that king's table neither fell down and worshipped, and they quenched the power of the fire. So then, one sees the works of the Lord through the eyes. And from these he perceives the invisible things. For these, being understood from the things made, are beheld. And how could this happen when the mind is besotted with drunkenness and is unable to see God? And the works of the hands, and the recompense awaited in Hades, fire and a tongue drying up, and the rest; whence let us will to rise up and live as priests. \"For wine and strong drink,\" he says, \"you shall not drink,\" to Aaron and his sons the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"Θεὸς, \"ἡνίκα ἂν εἰσπορεύεσθε εἰς τὴν σκηνὴν τοῦ μαρτυρίου.\" Σίκερα δὲ καθ' Ἐβραίους πᾶν ἐμποιῆσαι μέθην δυνάμενον. Εἶτα λοιπὸν ἐπάγει τὰ διὰ ταῦτα δεινὰ γενόμενα μὲν αὐτοῖς ὑπὸ Βεσπασιανοῦ καὶ Ἀδριανοῦ Ῥωμαίων αὐτοκρατόρων. Καὶ κατὰ διάνοιαν δὲ στερηθέντες τοῦ ἐπιουσίου καὶ λογικοῦ ἄρτου τῆς ζωῆς, λιμώττουσι δεινῶς, κατὰ τὸ, \"Ἐπιστρέψουσιν εἰς ἑσπέραν, καὶ λιμώξουσιν ὡς κύων, καὶ κυκλώσουσι πόλιν.\" Καὶ τὸν ἀρχηγὸν τῆς ζωῆς ἀρνησάμενοι, τῷ τῆς ψυχῆς θανάτῳ περιπεπτώκασιν, ἀποστραφέντες τε τὸν ἐλθόντα κηρύξαι αἰχμαλώτοις ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν, τοῖς νοητοῖς παρεδόθησαν αἰχμάλωτοι πολεμίοις. Ἐνεκρώθησαν οὖν οὐ διὰ λιμὸν ἄρτου, οὐδὲ διὰ δίψαν ὕδατος, ἀλλὰ διὰ λιμὸν τοῦ ἀκοῦσαι λόγον Κυρίου, καὶ διὰ δίψαν ὕδατος, οὗ τις ἐκ τοῦ Κυρίου μεταλαβὼν οὐ μὴ διψήσει εἰς τὸν αἰῶνα· οὐ λιμοκτονήσει γὰρ Κύριος ψυχὰς δικαίων· οὐδὲ τὸ σπέρμα τοῦ δικαίου ζητεῖ ἄρτους· οὐδὲ νηστεύουσιν οἱ τοῦ νυμφῶνος υἱοὶ παρόντος αὐτοῖς τοῦ νυμφίου. Τὸ δὲ, Ἐπλάτυνεν ὁ ᾅδης τὴν ψυχὴν αὐτοῦ, τὸ πάθος τῶν ἀπολουμένων δηλοῖ. Οὐ γὰρ τὸ ζῶον οὕτως, οὐδ' ἡ δύναμις ἐπιτεταμένη τοῖς ἀποθνήσκουσιν. Τὸ δὲ στόμα λέγων, παρέστησεν τόπον τινὰ ἐκ τῆς εἰς θάνατον ἁμαρτίας ἐνδοτάτω τῆς γῆς ἀφεγγῆ διὰ στομίου τινὸς τοὺς κατιόντας δεχόμενον. Αἰχμαλωτίζεται δέ τις, ἀπαχθεὶς ἀπάτῃ τῆς ἐν τῷ παραδείσῳ μακαριότητος. Νεκροῦται δὲ, τὴν ἐκ τῆς ἐντολῆς οὐκ ἔχων ζωήν. Εἰς ᾅδου δὲ κάτεισι ὁ φύσει κακίας τοῦ Θεοῦ χωρισθεὶς, τῷ ἀγαθῷ ποιούσης ἐναντίαν διάθεσιν.","english":"God, \"whenever you enter into the tabernacle of testimony.\" And sikera, among the Hebrews, is anything able to produce drunkenness. Then thereafter he brings on the terrible things that happened to them through Vespasian and Hadrian, the Roman emperors. And in mind also, being deprived of the supersubstantial and rational bread of life, they hunger terribly, according to, \"They will return at evening, and they will hunger like a dog, and they will encircle a city.\" And having denied the author of life, they have fallen into the death of the soul, and having turned away from the one who came to proclaim release to captives and recovery of sight to the blind, they were handed over as captives to the intelligible enemies. They were put to death, then, not by famine of bread, nor by thirst for water, but by famine of hearing the word of the Lord, and by thirst for water, of which whoever partakes from the Lord will never thirst forever; for the Lord will not starve the souls of the righteous; nor does the seed of the righteous seek loaves; nor do the sons of the bridal chamber fast while the bridegroom is present with them. And, \"Hades enlarged his soul,\" reveals the passion of those who are perishing. For not so is the living creature, nor is the power intensified in those who die. And by saying \"mouth,\" he presented a certain place from sin unto death, in the innermost parts of the earth, without light, receiving those who descend through a certain opening. And one is taken captive, led away by deception from the blessedness in paradise. And he is put to death, not having the life from the commandment. And into Hades descends the one separated from God by nature of evil, which makes a disposition contrary to the good.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Ἐκ δὲ τῶν ἐναντίων ὁ δίκαιος συνηγέρθη Χριστῷ, καὶ συνεκάθισεν ἐν τοῖς ἐπουρανιοῖς. Κατίασι δὲ πρὸς ᾅδην, πρῶτον οἱ ἔνδοξοι, δοκοῦντες μὲν ἀγαθοὶ, μὴ τοιαῦτα δὲ τὰ ἕργα κτησάμενοι. Εἶτα οἱ μεγάλοι. δυνάμει καὶ ἀρχῇ τῶν πολλῶν ὑπερέχοντες, οἱ ἐξ ἀδικίας τε πλούσιοι, ἢ οἱ τὴν ἐπιθυμίαν τοῦ πλείονος ἀκόρεστον ἔχοντες, λοιμοί τε πάντες, οἱ διδάσκον τες πονηρὰ λόγοις, ἢ τῷ πρὸς ἁμαρτίαν ἐρεθισμῷ. Ἀγαλλιᾶται δὲ ἐν Ἰερουσαλὴμ τῇ γηΐνῃ, ὁ κατὰ σάρκα ζῶν Ἰουδαῖος, πρὸς τὴν ἀποκειμένην τοῖς ἁγίοις μὴ βλέπων μακαριότητα. Ταπεινοῦται δὲ ἄνθρωπος μὲν ἁπλῶς ὁ κατὰ τὰς κοινὰς ἐννοίας μείζων, καὶ τὴν δύναμιν τὴν ἐκ πρώτης αὐτῷ δοθεῖσαν κατασκευῆς, διὰ τὴν πρὸς τὰ κάτω συμπάθειαν. Ὁ δὲ καταξιωθεὶς ἤδη χρηματίζειν ἀνὴρ, πρὸς τὰ πάθη μαλακιζόμενος, ἀτιμάζεται ζημειωθεὶς οὐ τὸ κοινὸν ἁπλῶς, ἀλλὰ καὶ τὸ ἐξ ἀσκήσεως αὐτῷ γεγονὸς ἀγαθόν. \"Τοὺς γὰρ δοξάζοντάς με, δοξάσω· καὶ οἱ ἐξουθενοῦντές με, ἀτιμασθήσονται,\" φησὶν ἐν πρώτῃ Βασιλειῶν. Ἐξουθενοῖ δὲ Θεὸν ὁ παραβαίνων τὰς ἐντολάς. Ὀφθαλμοὶ δὲ μετέωροι τῶν τὴν διάνοιαν εἰς τὸ ὕψος ἀράντων. Θεασάμενοι γὰρ τὸν τὰ πάντα ποιήσαντα, καὶ ὑπεράνω γεγονότες τῶν αἰσθητῶν, διὰ ψευδοδοξίας καὶ τοῦ προσπάσχειν τοῖς ὑλικοῖς, εἰκότως ἐταπεινώθησαν. Ὑψοῦται δὲ Κύριος ἐν κρίματι, κατὰ τὴν δικαίαν τῶν εἰρημένων ἀνταπόδοσιν. Καὶ καθ' ἕκαστον δὲ κατόρθωμα ὑψοῦμεν Θεόν. Συνεργίᾳ γὰρ κατορθοῦμεν τῇ παρ' αὐτοῦ. Διό φησιν, \"Ὑψώσω σε, Κύριε, ὅτι ὑπέλαβές με·\" καὶ πάλιν, ὑψοῦμεν αὐτὸν, θεωροῦντες αὐτοῦ τὴν σοφίαν, τὴν δύναμιν, τὰ κρίματα·","english":"But from the opposite side, the righteous man has been gathered together with Christ and has been seated with him in the heavenly places. But they go down to Hades—first the illustrious, who seem to be good but have not acquired works of that kind. Then the great, who surpass the many in power and rule, who are rich from injustice, or who have an insatiable desire for more, and all the plagues, who teach wicked things by words or by incitement to sin. But the Jew who lives according to the flesh exults in the earthly Jerusalem, not looking to the blessedness laid up for the saints. But man is brought low—simply the one who is greater according to common notions, and the power given to him from the first creation, because of his sympathy for things below. But the one already deemed worthy to be called a man, softened toward the passions, is dishonored, having been penalized not simply the common good but also the good that came to him from discipline. \"For those who glorify me, I will glorify; and those who despise me shall be dishonored,\" he says in the first book of Kingdoms. But the one who transgresses the commandments despises God. And the eyes are lifted up of those who raise their mind to the height. For having beheld the one who made all things, and having become above the sensible things, through false opinion and through attachment to material things, they were rightly brought low. But the Lord is exalted in judgment, according to the just recompense of the things said. And by each right action we exalt God. For we accomplish right actions by his cooperation. Therefore he says, \"I will exalt you, O Lord, because you have taken me up\"; and again, we exalt him, beholding his wisdom, his power, his judgments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"ὡς λέγεσθαι περὶ τοῦ δικαίου, \"Αἱ ὑψώσεις τοῦ Θεοῦ ἐν τῷ λάρυγγι αὐτοῦ.\" Ὁ δὲ τὸν Κύριον ἰδὼν ὑψούμενον, ἐν τοῖς κρίμασιν, ὁρᾷ καὶ τὴν δόξαν τῆς δικαιοσύνης αὐτοῦ. Ἀντὶ δὲ τοῦ, Καὶ βοσκηθήσονται οἱ διηρπασμένοι ὡς ταῦροι, ὁ Σύμμαχος, Νεμεθήσονται, φησὶν, οἱ ἀμνοὶ αὐτῶν. Τὰ δὲ ἔρημα τῶν παρανόμων πάροικοι φάγονται· ἃ καὶ πρὸς λῆξιν ἐγένετο. Τῶν γὰρ ἀρχόντων τοῦ λαοῦ δίκην ταύρων ἀγέλης ἡγουμένων εἰς μετοικίαν ἀπαχθέντων, καὶ ἐπὶ τῆς ἀλλοδαπῆς διαρπασθέντων, τὰς ἐρήμους αὐτῶν χώρας πάροικοί τινες ἐπελθόντες καὶ μέτοικοι κατέσχον· ὅπερ ἔλεγε, Τὴν χώραν ὑμῶν ἐνώπιον ὑμῶν ἀλλότριοι κατεσθίουσιν αὐτήν. Οὗ τοὐναντίον ἦν, ὅτε Θεὸς ὑπερεμάχει τοῦ ἰδίου λαοῦ. Νῦν δὲ δι' ἄλλου προφήτου φησὶν ὁ Θεὸς, \"Καλαμᾶσθε, καλαμᾶσθε, ὡς ἄμπελον τὰ κατάλοιπα τοῦ Ἰσραήλ. Ἐπιστρέψατε ὡς ὁ τρυγῶν ἐπὶ τὸν κάρταλλον αὐτοῦ.\" Φησὶν οὖν καὶ οὗτος,\n\nὅτι οἱ πάλαι ὑπὸ τῶν Ἰουδαίων διηρπασμένοι ἡνίκα τούτοις συνεμάχει Θεὸς, τὰ τούτων βοσκηθήσονται, ταύρων ἔχοντες δύναμιν. Καὶ τὰς ἐρήμους, φησὶ, τῶν πολιορκηθέντων ἄρνες οἱ ἐξ ἐθνῶν βοσκηθήσονται. βαθυτάτην, ὡς ἐν ἐρήμῳ, πόαν νεμόμενοι. Τοὺς [μὲν] ἰσχυροὺς ταύρους εἰπὼν, τοὺς δὲ μὴ τοιούτους ἄρνας. Τοιαῦτα δὲ πάσχομεν ὑπὸ τῶν ἀντικειμένων δυνάμεων ἡττώμενοι κατὰ πόλεμον καὶ ὑπὸ τῶν ἀλόγων κινημάτων, ταύρων δίκην, ἐν τῇ ἐρημίᾳ τοῦ βίου τούτου διάξομεν. Ὅθεν οὐκ ἔφη, Βόες. Συναγελαστικαὶ γάρ. Ὁ δὲ ταῦρος θυμοειδὴς ὢν ἀποσπᾶται τῶν ἄλλων. ιηιθʹ. Οὐαὶ οἱ ἐπισπώμενοι τὰς ἁμαρτίας ὡς σχοινίῳ μακρῷ, καὶ ὡς ζυγοῦ ἱμάντι δαμάλεως τὰς ἀνομίας οἱ λέγοντες·","english":"so that it is said concerning the righteous man, \"The exaltations of God are in his throat.\" But he who has seen the Lord exalted in his judgments also sees the glory of his righteousness. And instead of, \"And those who have been plundered shall feed as bulls,\" Symmachus says, \"Their lambs shall be avenged.\" But the desolate places of the lawless, sojourners shall eat—which also came to pass. For when the rulers of the people, leading like bulls of a herd, were led away into captivity and plundered in a foreign land, certain sojourners and resident aliens came upon their desolate lands and occupied them; which he meant by, \"Strangers devour your land before your eyes.\" The opposite of this was the case when God fought as champion for his own people. But now through another prophet God says, \"Gather, gather, as a vine, the remnant of Israel. Return as the vintager to his basket.\" He says, then, also this,\n\nthat those who were formerly plundered by the Jews, when God fought alongside them, shall feed on their possessions, having the strength of bulls. And the desolate places, he says, of those who were besieged, the lambs from the Gentiles shall feed on, grazing on the deepest grass, as in a desert. Calling the strong ones bulls, and those not such, lambs. But such things we suffer when we are defeated by the opposing powers in war and by irrational impulses; like bulls, we shall pass our lives in the desert of this life. Wherefore he did not say, \"oxen\"—for they are gregarious. But the bull, being spirited, is drawn apart from the others. 19. Woe to those who draw sins to themselves as with a long rope, and lawlessnesses as with the strap of a yoke, those who say—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":88,"ref":"p88","source":"Τὸ τάχος ἐγγισάτω ἃ ποιήσει, ἵνα ἴδωμεν. Καὶ ἐλθέτω ἡ βουλὴ τοῦ ἁγίου Ἰσραὴλ, ἵνα γνῶμεν9. Καὶ ταῦτα τοῖς προλεχθεῖσιν ἀκόλουθα. Πολλῶν γὰρ ἐπακούσαντες διδασκαλικῶν λόγων τοῦ Σωτῆρος, μετ' αὐτόν τε τῶν ἀποστόλων, ἐπιμένοντες ἀπιστίᾳ, προσθήκας ἐποιοῦντο πλημμελημάτων, ἀεὶ τοῖς προλαβοῦσιν ἐπισυμπλέκοντες ἕτερα, καθάπερ οἱ πλέκοντες σχοινίον, παυσαμένου τοῦ κλωθομένου συνάπτουσιν ἕτερον, μακρὸν ποιῆσαι βουλόμενοι. Πᾶς δὲ ἁμαρτάνων, δεσμοὺς ἑαυτῷ δι' ὧν ἁμαρτάνει κατασκευάζεται, μακρὸν, ἢ βραχὺ, κατὰ λόγον τῶν ἁμαρτημάτων, τὸ σχοινίον ᾧ δεσμεῖται ποιῶν. Διὰ γὰρ τοῦτο γινόμεθα δέσμιοι κατὰ τὴν Ἱερεμίου φωνήν. Σειραῖς γὰρ τῷ ὄντι τῶν ἰδίων ἁμαρτημάτων ἕκαστος σφίγγεται. Καὶ ἅπερ δὲ κατὰ τὸν πλησίον οὐκ ἐκ τοῦ παρατυχόντος, ἀλλ' ἐκ βουλῆς καὶ ἐνέδρας καὶ μακρῶν συντελοῦμεν κατασκευῶν, σχοινίον ἐστὶ μακρὸν, δι' οὗ καὶ πόῤῥω κειμένας ἑαυτοῖς τὰς ἁμαρτίας ἐπισυρόμεθα, ἤγουν τὰς ἐπ' αὐταῖς τιμωρίας. Καὶ ταύτας γὰρ οἶδεν ἁμαρτίας καλεῖν ἡ Γραφή. Τρόπον γάρ τινα τὴν τοῦ Θεοῦ καθ' ἑαυτὸν ἐλθεῖν βιαζόμεθα δίκην, ὡς ἡμῶν ἑκάστῳ λέγεσθαι· \"Ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ, καὶ τῆς ἀνοχῆς, καὶ τῆς μακροθυμίας καταφρονεῖς;\" Ὁ δὲ Σύμμαχος ἐξέδωκεν· Οὐαὶ οἱ ἕλκοντες τὰς ἀνομίας, ὡς σχοινίῳ ματαιότητος, καὶ ὡς βρόχῳ τῆς ἁμάξης τὴν ἁμαρτίαν. Μακρὰ γὰρ ὄντα τὰ σχοινία δυσδιάλυτά ἐστιν, τῷ τῶν ἁμαρτημάτων εὐτόνῳ πυκνούμενα. Οἱ γὰρ ζυγόδεσμοι, οὐδὲ ὑπὸ τῶν ἰσχυροτάτων ζυγῶν, καὶ βιαίως ἐπισπωμένων τὰ βάρη, εὐχερῶς διαῤῥήγνυνται.","english":"Let what he will do draw near quickly, so that we may see. And let the counsel of the Holy One of Israel come, so that we may know. And these things follow what was said before. For after hearing many teaching words of the Savior, and after him of the apostles, they remained in unbelief and made additions of offenses, always weaving other things together with those that came before, just like those who braid a rope: when the twisted strand stops, they join another, wishing to make it long. And everyone who sins prepares bonds for himself through the things by which he sins, making the rope by which he is bound long or short in proportion to his sins. For this reason we become bound, according to the voice of Jeremiah. For in truth each person is squeezed tight by the chains of his own sins. And the things we accomplish against our neighbor not incidentally, but by counsel and ambush and long preparations, are a long rope, through which we drag sins far away for ourselves, that is, the punishments for them. For Scripture knows how to call these too sins. For in a certain way we force the justice of God to come against ourselves, so that it is said to each of us: \"Or do you despise the riches of his goodness, and his forbearance, and his long-suffering?\" But Symmachus rendered it: Woe to those who drag their lawlessness with a rope of vanity, and their sin as with a cart-rope. For long ropes are hard to untie, being made dense by the tension of sins. For the yoke-bindings are not easily broken even by the strongest yokes, even when they violently draw the loads.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"Τὴν δὲ ἰσχὺν ἐπέτεινεν ἐκ δαμάλεως εἰπὼν τὸν ἱμάντα ἰσχυροῦ τε ζώου, καὶ οὔτε διὰ πόνον, οὔτε διὰ χρόνον ἠσθενηκότος. Ἢ οὕτως, ὡς οἱ τὰς δαμάλεις, ἤτοι τὰς βοῦς ὑποφέροντες τοῖς ζυγοῖς, ἕλκουσιν ἔσθ' ὅτε σὺν βίᾳ πολλῇ εἰς πόνους [καὶ] καταδεσμεύουσιν· τὸν αὐτὸν τρόπον τοῖς ἐκ θείας ὀργῆς ἐσομένοις ἑαυτοὺς ὑποφέροντες ἔφασκον, Ἐγγισάτω τὸ τάχος ἃ ποιήσει, τὰς καθ' ἑαυτῶν ἀπειλὰς παρά τε προφητῶν, καὶ αὐτοῦ τοῦ Σωτῆρος ἀκούσαντες, δι' ἀπιστίαν τε ταύτας ἐπικαλούμενοι. Διό τις αὐτοὺς ταλανίζει προφήτης εἰπών· \"Οὐαὶ οἱ ἐπιθυμοῦντες τὴν ἡμέραν Κυρίου. Καὶ αὕτη ἐστὶ σκότος, καὶ οὐ φῶς.\" Καὶ αὐτὸν μέντοι γενόμενον δέσμιον ἁμαρτίας ἀκολουθῆσαι Χριστῷ τῷ ἐροῦντι τοῖς ἐν δεσμοῖς, Ἐξέλθετε. Ἅγιον δὲ Ἰσραὴλ τὸν μονογενῆτοῦ Θεοῦ Λόγον φησίν. κʹ. Οὐαὶ οἱ λέγοντες τὸ πονηρὸν καλὸν, καὶ τὸ καλὸν πονηρὸν, οἱ τιθέντες τὸ σκότος φῶς, καὶ τὸ φῶς σκότος, οἱ τιθέντες τὸ πικρὸν γλυκὺ, καὶ τὸ γλυκὺ πικρόν9. Καὶ ταῦτα τοῖς αὐτοῖς ἐπιφέρεται. Τοὺς γὰρ ἀγαθοὺς τοῦ Σωτῆρος καὶ [φρο]νίμους λόγους ἀποστρεφόμενοι, τοὺς ἐναντίους λογισμοὺς ἀπεδέχοντο. Ἀντὶ δὲ τοῦ εὐαγγελικοῦ φωτὸς, τὸ τῆς αὐτῶν πλάνης σκότος, ὥσπερ τι φῶς, κατησπάζοντο, τῆς τε κακίας τὴν πικρὰν φύσιν, ὥσπερ τινα γλυκεῖαν ἡδονὴν μετεδίωκον. Ὡς καὶ νῦν τοῦ Εὐαγγελίου τὴν ἀλήθειαν ἀποστρέφονται, καὶ τοὺς γραώδεις μύθους θαυμάζοντες, τοιοῦτον ἦν καὶ τὸ Χριστὸν μὲν ἀρνήσασθαι, τὸν δὲ Βαραββὰν ἐξαιτεῖν τῆς τῶν ληστῶν γεγονότας μερίδος· καὶ τὸ εἰδωλολάτρας μὲν ἀποδέχεσθαι, διώκειν δὲ τοῦ Χριστοῦ τὸν λαὸν τὸν σεμνόν τε καὶ σώφρονα.","english":"He intensified the force by speaking of the strap from a heifer, a strong animal, one that had grown weak neither through toil nor through time. Or it is thus: just as those who bring heifers, that is, oxen, under the yokes, sometimes drag them with great violence and bind them fast for toils; in the same way, they said, submitting themselves to what would come from divine wrath: Let what he will do draw near quickly—having heard the threats against themselves both from the prophets and from the Savior himself, and calling these down upon themselves through unbelief. Therefore a prophet pronounces them wretched, saying: Woe to those who desire the day of the Lord. And this is darkness, and not light. And indeed, having himself become a captive of sin, let him follow Christ, who says to those in bonds: Come out. And he calls the Holy One of Israel the only-begotten Word of God. 20. Woe to those who call evil good, and good evil; who put darkness for light, and light for darkness; who put bitter for sweet, and sweet for bitter. And these things are added against the same people. For turning away from the good and prudent words of the Savior, they accepted the opposite reasonings. And instead of the light of the Gospel, they embraced the darkness of their own error as though it were a light, and they pursued the bitter nature of vice as though it were some sweet pleasure. As even now they turn away from the truth of the Gospel and marvel at old wives' tales; such was also the case with denying Christ and demanding Barabbas, having become of the lot of robbers; and with accepting idolaters while persecuting the people of Christ, the reverent and chaste.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":90,"ref":"p90","source":"Παρωσάμενοι γὰρ τὸν διὰ Χριστοῦ φωτισμὸν, μεμενήκασιν ἐν σκότῳ, κατὰ τό· \"Ὑπομεινάντων αὐτῶν, τὸ φῶς ἐγένετο αὐτοῖς εἰς σκότος· ὑπομείναντες\n\nαὐγὴν ἐν ἀωρίᾳ περιέστησαν.\" Τελείου δέ ἐστιν, τοῦ διὰ τὴν ἕξιν γεγυμνασμένα ἔχοντος τὰ αἰσθητήρια, διακρίνειν δύνασθαι τὴν τοῦ καλοῦ φύσιν, ἀπὸ τοῦ πονηροῦ. Καὶ δοκίμου τραπεζίτου, τὸ καλὸν κατέχειν· ὥσπερ ἀδοκίμου, τὸ παρὰ φύσιν ἔχειν τὰ κριτήρια διακείμενα. Τρεῖς μὲν οὖν συζυγίαι νῦν παρετέθησαν, ἐν μὲν τοῖς σωματικοῖς διαφέρουσαι, ἐν δὲ τοῖς ψυχικοῖς, κατὰ διαφόρους ἐπινοίας περὶ ἕν τι στρεφόμεναι. Καλὸν μὲν οὖν ὁρίζονται ἀγαθὸν ἐπαινετὸν, ᾧ τὸ αἰσχρὸν ἀντίκειται, ὃ νῦν ὠνόμασε πονηρόν· ὅπερ ἂν εἴη κακὸν ψεκτόν. Φῶς δὲ οὐσία διαχυτικὴ σκότους· Σκότος δὲ ἀὴρ ἐστερημένος φωτός. Καὶ γλυκύτης μὲν λειότης χυμοῦ ἢ χυλοῦ τὴν γευστικὴν ἡδύνουσα αἴσθησιν. Τὸ δὲ πικρὸν γευστὸν ἐκτραχύνον τὴν γεῦσιν. Ταῦτα μὲν οὖν κατὰ τὴν πρόχειρον ἔκδοσιν. Ἀλλ' ἔοικε μὴ περὶ τῶν αἰσθήσει γνωρίμων ὑπάρχειν ὁ λόγος. Ἀλλ' εἴπερ ἡ ἐντολὴ Κυρίου τηλαυγὴς, φωτίζουσα ὀφθαλμοὺς, ὁ μὴ ταύτῃ ζῶν, ἐν ὑλικοῖς δὲ πάθεσι κυλινδούμενος, ταῦτα νενόμικε φῶς ἐκείνην σκότος δοκῶν, καὶ δογματικῶς ὁ μὴ πιστεύων εἰς τὸ φῶς τὸ ἀληθινὸν, τοῦτο μὲν σκότος, φῶς δὲ ποιεῖ τὸν διάβολον. Καὶ, εἰ γλυκεία τῷ λάρυγγι τοῦ δικαίου τὰ λόγια τοῦ Κυρίου, ὁ τὸ τῶν προσταγμάτων φεύγων ἐπίπονον, συγκατατιθέμενος δὲ τῷ λείῳ τῆς ἡδονῆς, οὗτος ἀναστρέφει τὸ γλυκὺ καὶ πικρόν. Ἀλλὰ καὶ δογματικῶς, γλυκύτης ἐστὶν τοῖς ἐπιστημόνως αὐτοῦ γευομένοις ὁ Κύριος·","english":"For having thrust away the illumination that comes through Christ, they have remained in darkness, according to the saying: \"While they waited, the light became darkness to them; waiting for the brightness, they were surrounded in the dead of night.\" It belongs to the perfect man, whose senses have been trained by habit, to be able to discern the nature of the good from the evil. And it belongs to the approved money-changer to hold fast to the good, just as it belongs to the unapproved to have his judgments disposed contrary to nature. Three pairs, then, have now been set forth, differing in the bodily things, but in the things of the soul revolving around one thing according to different conceptions. Now they define the good as a praiseworthy good, to which the shameful is opposed, which he has now called evil; which would be a blameworthy evil. And light is a substance that diffuses darkness; and darkness is air deprived of light. And sweetness is a smoothness of flavor or juice that sweetens the sense of taste. And the bitter is a taste that roughens the taste. These things, then, according to the ready interpretation. But the discourse seems not to be about things known by the senses. But if indeed the commandment of the Lord is very bright, enlightening the eyes, the one who does not live by it, but rolls about in material passions, has regarded these things as light, thinking that commandment to be darkness, and doctrinally, the one who does not believe in the true light makes this darkness, and makes the devil light. And if the oracles of the Lord are sweet to the throat of the righteous man, the one who flees the toilsome aspect of the commandments, but assents to the smoothness of pleasure, this man turns the sweet and bitter around. But also doctrinally, the Lord is sweetness to those who taste him with knowledge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"\"Γεύσασθε γὰρ, καὶ ἴδετε ὅτι Χριστὸς ὁ Κύριος.\" Μὴ πιστεύων δέ τις αὐτῷ, τὸ γλυκὺ λέγει πικρόν. Καὶ τὸ ἀληθὲς δὲ καλὸν, τὸ ἐν τῇ ψυχῇ συμμέτρως διακειμένῃ κατ' ἀρετήν. Μεσότης γὰρ ἡ ἀρετὴ, ἧς τὸ ὑπερβάλλον ἢ λεῖπον, κακία· ὡς ἐπ' ἀνδρείας ἔλλειψις μὲν ἡ δειλία, ἡ δὲ θρασύτης πλεονασμὸς, ἅπερ αἶσχος ἐργάζονται, καὶ ὁ μὴ πιστεύων δὲ εἰς τὸν Κύριον, οὐδὲ τῇ τοῦ καλοῦ συγκατατίθεται φύσει. Κυρίως γὰρ ἐκεῖνο καλὸν, κατὰ τὸ, \"Τῇ ὡραιότητί σου καὶ τῷ κάλλει σου·\" αἶσχος δὲ πᾶν ὁ διάβολος. Ἐπεὶ οὖν οὐκ ἔστι κοινωνία φωτὶ πρὸς κάλλος, οὐδὲ συμφώνησις Χριστοῦ πρὸς Βελίαρ, χωριστέον ταῦτα ἀλλήλων· καὶ μὴ παραλογισθέντες, φῶς, νομίσωμεν τὸν μετασχηματιζόμενον εἰς ἄγγελον φωτὸς, μηδὲ γλυκεῖαν τὴν ἡδονὴν, μηδὲ κάλλος σωματικὸν τοῦ ψυχικοῦ προτιμήσωμεν. Διὰ τί δὲ ἐπὶ μὲν τοῦ καλοῦ, τὸ, λέγοντες, εἴρηται· ἐπὶ δὲ τοῦ φωτὸς καὶ τοῦ γλυκέος τὸ, τιθέντες; κατά τι δὲ καὶ πικρότερον. Παρὰ γὰρ τὰς πρώτας αἱρέσεις τοῦ βίου διὰ τοῦ λόγου μόνον σφαλλόμεθα. Ἐνεργοῦντες δὲ τὸ κακὸν, καὶ μετὰ πεῖραν προσμένοντες, ὥσπερ ὅρους ἑαυτοῖς ἀκινήτους τῶν τῆς κακίας ἔργων τιθέμεθα. Κἄν τις ἐξ ἀσελγείας πρὸς σωφροσύνην οὐ μετατίθεται, τίθησιν ἑαυτῷ τὸ πικρὸν γλυκύ. Χεῖρον δὲ τούτου, τὸ καὶ συνηγορεῖν τῷ κακῷ, καὶ λέγειν τὸ καλὸν πονηρόν· οὐ μόνον γὰρ ποιοῦσι, φησὶν, αὐτὰ, ἀλλὰ καὶ συνευδοκοῦσι τοῖς πράσσουσι. Τιθέναι μὲν οὖν, τὸ πράττειν. Λέγειν δὲ, τὸ δογματίζειν. Ὃ τὴν εἰς θάνατον ἁμαρτίαν τινὲς ἀπεφήναντο τῶν εὐδοκούντων οὖσαν, ἀλλ' οὐ δακνομένων ἐφ' οἷς ἁμαρτάνουσιν· ἐξ οὗ τὸ μηδὲ μετανοεῖν ἐπιγίνεται. κακγʹ.","english":"For taste and see that Christ is the Lord.\" But one who does not believe him calls the sweet bitter. And the true is also beautiful—the beautiful that is in a soul disposed in due measure according to virtue. For virtue is a mean, whose excess or deficiency is vice; as in the case of courage, cowardice is the deficiency, while rashness is the excess, and these produce disgrace. And he who does not believe in the Lord does not assent even to the nature of the beautiful. For properly speaking that is beautiful, according to the verse, \"In your beauty and in your comeliness\"; and all disgrace is the devil. Since, then, there is no fellowship of light with beauty, nor harmony of Christ with Belial, these things must be separated from one another; and let us not be deceived into thinking that the one who transforms himself into an angel of light is light, nor let us prefer pleasure as sweet, nor bodily beauty to that of the soul. But why is it that in the case of the beautiful, the word \"saying\" is used, while in the case of the light and the sweet, the word \"placing\"? And in some respect it is also more bitter. For in the first choices of life we go astray through reason alone. But when we practice evil, and after experience persist in it, we set up for ourselves, as it were, immovable boundaries of the works of vice. And if someone does not turn from licentiousness to chastity, he places the bitter as sweet for himself. And worse than this is to plead in defense of evil, and to say that the beautiful is evil; for, he says, they not only do these things, but also approve of those who practice them. \"Placing,\" then, means \"practicing.\" And \"saying\" means \"holding as doctrine\"—which some have declared to be the sin unto death, belonging to those who are pleased with their sins and are not pricked with remorse for the sins they commit; from which it follows that they do not even repent. 23.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Οὐαὶ οἱ συνετοὶ ἐν ἑαυτοῖς, καὶ ἐνώπιον αὐτῶν ἐπιστήμονες. Οὐαὶ οἱ ἰσχύοντες ὑμῶν, οἱ πίνοντες τὸν οἶνον, καὶ οἱ δυνάσται, καὶ οἱ κεραννύντες τὸ σίκερα. Οἱ δικαιοῦντες τὸν ἀσεβῆ ἕνεκεν δώρων, καὶ τὸ δίκαιον τοῦ δικαίου αἴροντεσ9. Καὶ ταῦτα τοῖς ἄνω πάλιν ἐφήρμοσεν, εἰ καὶ γενικὴν πρὸς τοὺς δοκησισόφους ἔχει τὴν ἀπειλὴν ὁποῖοί τινες ἦσαν οἱ τῶν Ἰουδαίων διδάσκαλοι, μηδὲν μὲν ἐπ' ἀκριβείας διδάσκοντες, καλαμώμενοι δὲ τὸν λαὸν, καὶ τῇ μέθῃ προσκείμενοι. Τοῦ γὰρ νόμου λέγοντος, \"Κρῖμα δίκαιον κρίνατε,\" ὁ προφήτης φησὶ πρὸς τὴν Ἱερουσαλήμ· \"Οἱ ἄρχοντές σου ἀπειθοῦσιν, κοινωνοὶ κλεπτῶν, ἀγαπῶντες δῶρα, διώκοντες ἀνταπόδομα, ὀρφανοῖς οὐ κρίνοντες, καὶ κρίσει χήρας οὐ προσέχοντες.\" Ταῦτα γὰρ ἔδρων αἰσχρῶν λημμάτων ἡττώμενοι, πρὸς τὴν ἀσωτίαν τοῦ βίου. Διὸ τῆς προφήτης φησὶν, \"Οἶνον ἐκ συκοφαντιῶν ἔπινον.\" Καὶ κακῶν δὲ ὄντες διδάσκαλοι, τῷ τῆς ἀγνοίας ἐκεκάρωντο σκότῳ, καὶ τοῖς ἄλλοις ποτὸν ἐκίρνων δεδολωμένον, τὸ σίκερα, τὸν τοῦ Θεοῦ καπηλεύοντες λόγον. Πρὸς οὓς","english":"Woe to those wise in themselves, and knowledgeable before their own eyes. Woe to those strong among you, who drink wine, and to the rulers, and to those who mix strong drink. Those who justify the impious for the sake of gifts, and take away the justice of the just. And he applied these things again to those above, even if the threat is directed generally against the pretenders to wisdom, such as were the teachers of the Jews, teaching nothing accurately, but being led astray with the people, and addicted to drunkenness. For since the law says, \"Judge a just judgment,\" the prophet says to Jerusalem: \"Your rulers are disobedient, companions of thieves, loving gifts, pursuing repayment, not judging for orphans, and not attending to the judgment of widows.\" For they did these things, overcome by shameful gains, toward the prodigality of life. Therefore the prophet says, \"They drank wine from false accusations.\" And being teachers of evil, they were intoxicated with the darkness of ignorance, and mixed for others a deceitful drink, the strong drink, peddling the word of God. To whom","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"ἔλεγον, \"Οἱ κάπηλοί σου μίσγουσιν τὸν οἶνον ὕδατι,\" καὶ κατεδίκαζον δὲ τὸν ἀθῶον, ἀφιέντες τὸν αἴτιον. Λέγεται δὲ τὸ, οἱ συνετοὶ ἐν ἑαυτοῖς, οὐ μόνον περὶ τῶν εἰδέναι δοκούντων, ἅπερ οὐκ ἴσασιν, ἀλλὰ καὶ περὶ τῶν ἐχόντων μὲν χάρισμα γνώσεως, οὐ μεταδιδόντων δὲ τούτου τοῖς ἄλλοις. \"Σοφία γὰρ κεκρυμμένη καὶ θησαυρὸς ἀφανὴς, τίς ὠφελία ἐν ἀμφοτέροις;\" Οἷος ἦν ὁ τὸ τάλαντον κρύψας παρ' ἑαυτῷ μείνας σοφός. Κἂν ἐπὶ κακῷ δέ τις, καὶ μὴ εἰς δόξαν Θεοῦ χρῆται τῇ γνώσει, οὐκ ἔστιν ἐνώπιον Θεοῦ ἐπιστήμων, ὡς οὐδὲ ὁ καταγράφων ἑαυτῷ τὸ κατόρθωμα, καὶ μὴ τὸν Θεὸν, ὡς αἴτιον τῆς δωρεᾶς ἀνυμνῶν. Πρὸς ὃν εὔκαιρον εἰπεῖν, \"Τί δὲ ἔχεις ὃ οὐκ ἔλαβες; Εἰ δὲ καὶ ἔλαβες, τί καυχᾶσαι ὡς μὴ λαβών;\" Λέγεται δὲ σύνεσις, οἷον εὐπαρακολουθησία ψυχῆς, ὀξέως εἰς ἓν συναγούσης τὰς τῶν πραγμάτων ἐννοίας· ἤγουν ἐντρέχεια διανοίας εὐπαρακολούθητος, τῷ ἑκάστῳ πράγματι οἰκεῖον εὑρίσκουσα. Ἐπιστήμη δὲ, ἕξι ἐν ἑαυτῇ τὸ βέβαιον ἔχουσα, ἀμετάπτωτος ὑπὸ λόγου. Σοφίαν δὲ, φασὶν, ἐπιστήμην θείων καὶ ἀνθρωπίνων πραγμάτων, καὶ τῶν τούτων αἰτιῶν. Ἐπειδὴ δὲ αὐτοσοφία ὁ Χριστὸς, σοφὸν ἐροῦμεν τὸν κατὰ μετοχὴν Χριστοῦ, καθ' ὃ σοφία ἐστὶν, τετελειωμένον· ὡς οἱ τῆς σκηνῆς ἐκείνης ἀρχιτέκτονες· \"Ἐμπλήσω γὰρ αὐτοὺς, φησὶ, πνεύματος σοφίας καὶ ἐπιστήμης·\" ἅ τις αὐτῷ μὴ ἀνατιθεὶς ταλανίζεται. Ἀπείρητο δὲ Ναζιραίοις οἷνος καὶ σίκερα, καὶ τοῖς ἱερεῦσιν εἰσιοῦσιν εἰς τὰ ἅγια. Καὶ Σολομῶν ἐν Παροιμίαις φησίν·","english":"They were saying, \"Your hucksters mix the wine with water,\" and they condemned the innocent man, letting the guilty one go. The phrase \"wise in themselves\" is said not only about those who seem to know what they do not know, but also about those who have the gift of knowledge but do not share it with others. \"For hidden wisdom and an unseen treasure—what benefit is there in either?\" Such was the man who hid the talent, remaining wise in his own eyes. And even if someone uses knowledge for evil and not for the glory of God, he is not knowledgeable before God, just as neither is the one who credits the right action to himself and does not hymn God as the cause of the gift. To him it is fitting to say, \"What do you have that you did not receive? And if you received it, why do you boast as though you did not receive it?\" Understanding is spoken of as, so to speak, a quick comprehension of the soul, swiftly gathering the thoughts of things into one; that is, a nimble-mindedness that is quick to follow, finding what is proper to each thing. Knowledge is a state that has certainty in itself, unchangeable by argument. And wisdom, they say, is knowledge of divine and human matters and of their causes. Since Christ is wisdom itself, we shall call wise the one perfected through participation in Christ, insofar as he is wisdom; like those master builders of that tabernacle: \"For I will fill them,\" he says, \"with the spirit of wisdom and knowledge\"; and whoever does not attribute this to him is wretched. Wine and strong drink were forbidden to Nazirites, and to the priests entering the holy places. And Solomon says in Proverbs:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"\"Οἳ δυνάσται θυμώδεις εἰσὶν, οἶνον μὴ πινέτωσαν, ἵνα μὴ πιόντες ἐπιλάθωνται τῆς σοφίας.\" Δεῖ γὰρ ἀθόλωτον ἔχειν τὸν νοῦν τόν τε Θεὸν θεραπεύοντα, καὶ τὸν ἀνθρώπων ἐπιμελούμενον. Ὁ μὲν γὰρ ἐλάχιστος καὶ συγγνωστὸς ἐλέου· \"Δυνατοὶ δὲ δυνατῶς ἐτασθήσονται.\" Καὶ ᾧ πολὺ παρέθεντο περισσότερον ἀπαιτήσουσιν αὐτόν. Καὶ πᾶς δὲ πάθει κρατούμενος, μεθύειν λέγεται τοσοῦτον, ὅσον τούτῳ κεκράτηται, κατὰ λόγον ὑπομένων τὴν ἔκστασιν, καὶ συγχύσει ταύτης εἰς λήθην τῆς σοφίας χωρῶν, ἀλλὰ πῶς ὁ ἔχων σοφίαν θυμώδης; Ὅτι μήπω λέγει τὸν ἀπαθῆ· περὶ δὲ τοῦ μετριοπαθοῦς καὶ ἑτέρωθί πού φησιν, \"Ἄφρων αὐθήμερον ἐξαγγελεῖ ὀργὴν, σοφὸς δὲ ταμιεύεται κατὰ μέρος.\" Λογισμῷ γὰρ τὸ πάθος ἡνιοχεῖ, καθὸ λέγεται, \"Ὀργίζεσθε καὶ μὴ ἁμαρτάνετε.\" Ὁ δὲ Κύριος διατάσσων τὰ τελειότερα, καθόλου τὴν ὀργὴν ἀπηγόρευσεν. κδλʹ. Διὰ τοῦτο ὃν τρόπον καυθήσεται καλάμη ὑπὸ ἄνθρακος πυρὸς, καὶ συγκαυθήσεται ὑπὸ φλογὸς ἀνειμένης. Ἡ ῥίζα αὐτῶν ὡς χνοῦς ἔσται, καὶ τὸ ἄνθος αὐτῶν, ὡς κονιορτὸς ἀναβήσεται. Οὐ γὰρ ἠθέλησαν τὸν νόμον Κυρίου Σαββαὼθ, ἀλλὰ τὸ λόγιον τοῦ ἁγίου Ἰσραὴλ παρώξυναν9, κ.τ.λ. Προανακηρύττει πάλιν ταῖς ἀπειλαῖς τὰς κολάσεις, εἴ πως ἐπιστραφεῖεν ἀκούσαντες. Λέγει δὲ, διὰ τοῦτο, τοῦτ' ἔστιν διὰ τὰ εἰρημένα, οὐ διά τινα συντυχίαν, ἢ φυσικὴν ἀνάγκην, ἢ εἱμαρμένην, δι' ἅπερ δὲ ἐξέθετο πλημμελήματα. Τοῖς γὰρ ἀντὶ σταφυλῆς ξύλα, καὶ χόρτον, καὶ καλάμην, ἀκανθῶν τε πλῆθος πεποιηκόσιν, εἰκότως τὸ, Ὃν τρόπον συγκαυθήσεται καλάμη, φησὶ φλόγα δὲ ἀνειμένην καλεῖ τὴν ἀκάθεκτον, καὶ μηδενὸς κωλύοντος ἐπ' ἐξουσίας· βαδίζουσαν.","english":"Rulers are hot-tempered; let them not drink wine, lest having drunk they forget wisdom.\" For it is necessary that the one who serves God and the one who takes care of human affairs have a mind unmuddied. For the least is both pardonable and worthy of mercy; \"but the mighty shall be mightily examined.\" And to whom they entrusted much, they will demand from him more. And everyone who is mastered by passion is said to be drunk to the extent that he has been mastered by it, submitting to the ecstasy in accordance with reason, and by its confusion proceeding to forgetfulness of wisdom. But how is one who has wisdom hot-tempered? Because he does not yet speak of the passionless one; but concerning the one moderately passionate, somewhere else too he says, \"A fool declares his anger on the same day, but a wise man stores it up in part.\" For by reasoning he curbs the passion, inasmuch as it is said, \"Be angry and do not sin.\" But the Lord, ordaining the more perfect things, forbade anger altogether. 24. Therefore, just as stubble will be burned by a coal of fire, and will be burned together by a flame let loose. Their root will be as chaff, and their flower will go up as dust. For they did not want the law of the Lord of Hosts, but provoked the oracle of the Holy One of Israel, etc. Again he proclaims the punishments beforehand by his threats, if perhaps hearing they might turn back. And he says \"therefore,\" that is, because of the things said, not because of some chance occurrence, or natural necessity, or fate, but because of the transgressions he set forth. For to those who have produced wood instead of grapes, and grass, and stubble, and a multitude of thorns, reasonably he says, \"just as stubble will be burned together,\" and he calls the flame \"let loose\" — the unrestrained one, and advancing with authority when nothing hinders it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Δὲ τὴν ὡραιότητα λέγει τοῦ σώματος, τοῦ τε πλούτου τὴν δόξαν, καὶ τοῦ παντὸς ἔθνους εὐπρέπειαν, ἃ τρόπον κονιορτοῦ, φησὶ, διασκεδασθήσεται. Οὐδὲ νῦν δὲ αὐτῶν εἰδωλολατρείαν κατηγορεῖ, ἀλλ' ὅτι μὴ τὸν νόμον κατεδέξαντο, περὶ οὗπερ ἔφασκεν· \"Ἐκ γὰρ Σιὼν ἐξελεύσεται νόμος, καὶ λόγος Κυρίου ἐξ Ἱερουσαλήμ.\" Λέγοι δ' ἂν καὶ τὸν Μωϋσέως· \"Εἰ ἐπιστεύετε γὰρ, φησὶ, Μωϋσεῖ, ἐπιστεύετε ἂν ἐμοί. Περὶ γὰρ ἐμοῦ ἐκεῖνος ἔγραψεν.\" Ἀλλ' οὐδὲ τὸν εὐαγγελικὸν ἐδέξαντο λόγον. Διὸ τεθυμῶσθαι, φησὶν, ἐπὶ τὸν λαὸν αὐτοῦ Κύριον. Ἑαυτοῦ γὰρ ἤθελεν εἶναι λαὸν, οἱ δὲ οὐκ ἐδέξαντο· λοιπὸν αὐτοῖς πολεμίων ἔφοδον προφωνεῖ, καὶ πλῆθος τῶν ἀναιρουμένων, ὡς καὶ αὐτὰ πληροῦσθαι τὰ ὄρη σωμάτων νεκρῶν. Οἷον δὲ παραμενούσης αὐτοῖς εἰς ἔτι νῦν τῆς τοῦ Θεοῦ ὀργῆς, εἴρηται τὸ, Ἔτι ἡ χεὶρ ὑψηλή. Ὃ δηλῶνὁ Παῦλός φησιν, \"Ἔφθασεν δὲ εἰς αὐτοὺς ἡ ὀργὴ εἰς τέλος.\" Πόθεν δὲ τὰ τοσαῦτα θνησιμαῖα λοιπὸν ἐπενήνοχεν, ἔφοδον ἐθνῶν\n\nὑπογράφων, παράταξίν τε πολεμικήν; Πόθεν τε τὰ ὄρη παρωξύνθη, μᾶλλον δὲ ἐκλονήθη, κατὰ τὸν Ἀκύλαν· ἢ ἐταράχθη, κατὰ τὸν Σύμμαχον; Ἦν οὐκ ἀφ' ἑαυτῶν ἐποιήσαντο, ὡς ἐκ Θεοῦ δὲ συρόμενοι, πρὸς τὴν τῶν ἡμαρτηκότων πολιορκίαν, ἐξ ἄκρου τῆς γῆς, ἵνα τὸ Ῥωμαίων δηλώσῃ στρατόπεδον ἀπὸ τῶν δυτικῶν ὥρμησαν μερῶν. Βαβυλωνίους γὰρ καὶ Ἀσσυρίους ἡ ἐξ ὀνόματος ἡ ἀπὸ βοῤῥᾶ καλεῖν εἴωθεν ἡ Γραφή. Βορειότεροι γὰρ οὗτοι τῆς Ἰουδαίας εἰσίν. Νῦν δὲ περὶ Ῥωμαίων λέγων φησὶν, Ὀργῶσιν ὡς λέοντες, καὶ [παρέστησαν] ὡς σκύμνοι λέοντος. Δηλῶν δὲ καὶ τὸ πλῆθος καὶ τὸ συμμιγὲς τῆς φωνῆς, θαλάττῃ κυμαινούσῃ τούτους ἀπείκασεν.","english":"And he calls the beauty of the body, and the glory of wealth, and the comeliness of the whole nation, things which, he says, will be scattered like dust. Nor does he now accuse them of idolatry, but that they did not receive the law, concerning which he said: \"For out of Zion shall go forth the law, and the word of the Lord from Jerusalem.\" He might also mean the law of Moses: \"For if you believed Moses,\" he says, \"you would believe me. For he wrote concerning me.\" But neither did they receive the gospel word. Therefore, he says, the Lord was angry with his people. For he wished them to be his own people, but they did not receive him; henceforth he foretells against them the assault of enemies, and the multitude of those slain, so that even the mountains themselves are filled with dead bodies. And as though the anger of God were still abiding upon them even now, it has been said, \"Still his hand is exalted.\" Indicating this, Paul says, \"But the wrath has come upon them to the end.\" But whence did he bring upon them so many dead bodies thereafter, sketching the assault of the nations and a battle array? And whence were the mountains provoked, or rather shaken, according to Aquila; or troubled, according to Symmachus? Unless they made these things not of themselves, but as drawn by God to the siege of those who had sinned, from the end of the earth, so that he might indicate the Roman army, which set out from the western parts. For Scripture is accustomed to call Babylonians and Assyrians either by name or \"from the north.\" For these are more northern than Judea. But now, speaking concerning the Romans, he says, \"They rage like lions, and [they stood] like the cubs of a lion.\" And indicating both the multitude and the mingled nature of their voice, he likened them to a surging sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":96,"ref":"p96","source":"Περὶ δὲ τῶν πολιορκουμένων φησὶν, Ἐμβλέψονται εἰς γῆν. Καὶ ἰδοὺ σκότος σκληρὸν ἐν τῇ ἀπορίᾳ αὐτῶν, τὴν ἐκ τῶν δειμάτων ἀπορίαν δηλῶν, οἳ καὶ κοπρίων δίκην ὑποκείσονται τοῖς ἐχθροῖς. Σύσσημα δὲ, φησὶν, τὰ ὑπὸ τῶν ἀνατεταμένων σημείων, ἢ κατασπωμένων τοῖς στρατοπέδοις δηλούμενα. Ταῦτα δὲ πεπόνθασιν ἀποστραφέντες τὸν Λόγον Κυρίου, καθάπερ καὶ Ἱερεμίας φησὶν, \"Ἐπτοήθησαν καὶ ἑάλωσαν.\" Σοφία τίς ἐστιν αὐτοῖς, ὅτι τὸν Λόγον Κυρίου ἀπεδοκίμασαν; Διὸ νῦν αὐτοὺς ἀπεικάζει καλάμῃ, ἥτις διάκενος οὖσα, ἐπὶ σαθρᾶς βαίνει τῆς βάσεως, ἀνώμαλόν τε ἔχει τὴν αὔξησιν, οἵους ἄν τις ὑπόθοιτο τοὺς ἀπὸ τῶν τοῦ κόσμου τούτου γνωρίμους. Κενοὶ γὰρ ὄντες τὸν ἔσω ἄνθρωπον, τῇ τοῦ βίου συζῶσιν ἀνωμαλίᾳ, βαίνοντες γὰρ ἐπὶ σαθροῦ. Ἄνθραξ δέ ἐστι πῦρ γεῶδες μετὰ τὴν τῆς φλογὸς πάροδον τῇ παχυτέρᾳ ὕλῃ ἐναπομεῖναν. Τοῖς οὖν ὑπὸ παθῶν φλεγομένοις, ὡς ἔνδον ἔχουσι τῆς καύσεως τὴν αἰτίαν, ἐξ ἧς ὁ πλούσιος ὑπὸ δίψης ἐφλέγετο, οἷοι καὶ οἱ τὸν οἶνον πίνοντες, καὶ ὑπὸ τούτου φλεγόμενοι, πρὸς οὓς νῦν ὁ λόγος, τὸν ἐκ τῆς καύσεως εἰκότως ἀφανισμὸν ἀπειλεῖ. Ἀλλὰ καὶ δώρων, ἔφη, χάριν τὸ δίκαιον διαστρέφουσιν. Διὸ καὶ τὴν ῥίζαν αὐτῶν συγκαυθήσεσθαι, ἥτις ἐστὶν ἡ φιλαργυρία· ἀφ' ἧς ῥίζης οὐ καρποὶ γίνονται. Ἄνθος δὲ ὁποῖον; εἰκὸς κονιορτῷ παραπλήσιον ἀστάτῳ φύσει καὶ σκεδαστῇ. Καὶ, ὥσπερ οὗτος ἐμποδίζων ταῖς ἀναπνοαῖς ἐπιβουλεύει ἡμῶν τῇ ζωῇ· οὕτω, καὶ τῆς φιλαργυρίας τὰ ἄνθη, αἱ πλεονεξίαι, τὸ ψεῦδος, αἱ συκοφαντίαι, τὴν ἀληθῆ ζωὴν ἡμῶν ἀναιρεῖ, τῇ καθαρότητι τοῦ Πνεύματος ἐμποδίζοντα·","english":"And concerning those who are besieged he says, They shall look to the earth. And behold, thick darkness in their perplexity, indicating the perplexity that comes from terrors, they who shall also be cast under their enemies like dung. And he says, a signal is what is indicated to the armies by standards raised or pulled down. And these things they have suffered because they turned away from the Word of the Lord, just as Jeremiah also says, \"They were terrified and were taken.\" What wisdom is there in them, that they have rejected the Word of the Lord? Therefore now he likens them to a reed, which, being hollow through and through, stands on a rotten base, and has an uneven growth, such as one might suppose those who are notable in this world to be. For being empty in the inner man, they live together with the unevenness of life, for they walk on rotten ground. And a coal is an earthly fire that remains in the thicker material after the passing of the flame. To those, then, who are inflamed by passions, since they have within themselves the cause of their burning, from which the rich man was burning with thirst, such as also those who drink wine and are inflamed by it, to whom the word now is addressed, it reasonably threatens the destruction that comes from the burning. But also, he said, for the sake of gifts they pervert justice. Therefore also their root shall be burned together, which is the love of money; from which root no fruits are produced. And what sort of flower? One likely resembling dust, by its unstable and scattered nature. And just as this dust, obstructing our breathing, plots against our life, so also the flowers of the love of money—acts of greed, falsehoods, slanders—destroy our true life, obstructing the purity of the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"εἰπὼν δὲ, Οὐαὶ οἱ ἰσχύοντες ὑμῶν, καὶ οἱ δυνάσται, νῦν φησὶ, Καὶ ἐθυμώθη ὀργῇ Κύριος ἐπὶ τὸν λαὸν αὐτοῦ, ὡς καὶ αὐτοῦ κατὰ ζῆλον τῶν προεστώτων ἡμαρτηκότος. Ἀπ' ἐκείνων γὰρ ἐπὶ τοῦτον ἡ ὀργὴ τὴν πάροδον ἔσχηκεν· θυμὸς δὲ καὶ ὀργὴ τροπικῶς ἐπὶ Θεοῦ. Καὶ τάχα ἡ μὲν ἐπίπονος παίδευσις, ὀργή. Ὁ δὲ ταραχὴν ἡμῶν ἐμποιῶν τοῖς λογισμοῖς ἔλεγχος, θυμὸς προσηγόρευται. Ἐν θυμῷ γὰρ αὐτοῦ, φησὶ, ταράξει αὐτοὺς, μήπω λόγου μεταλαβεῖν αὐτοὺς ἀξιῶν. Ἡ δὲ ὀργὴ παιδεύει κατὰ τό· \"Τότε λαλήσει, πρὸς αὐτοὺς ἐν ὀργῇ αὐτοῦ. Θυμοῦ τοίνυν ἀνύει μᾶλλον, παιδεύουσα. Διόπερ Ἱερεμίας, \"Παίδευσον ἡμᾶς, φησὶ, Κύριε, πλὴν ἐν κρίσει, καὶ μὴ ἐν θυμῷ.\" Οὐ γὰρ εἶπεν, Καὶ μὴ ἐν ὀργῇ. Χρηστοτέρα δὲ ἡ ἀπὸ κρίσεως παίδευσις, τῆς ἀπὸ θυμοῦ καὶ ὀργῆς. Ὁ γὰρ ἐν κρίσει παιδευθεὶς, ἀπὸ τῶν τοῦ Θεοῦ κριμάτων φωτίζεται πρὸς τὸ κρίσει πάντα καὶ λόγῳ ποιεῖν. Λογισμοὶ γὰρ δικαίων καὶ κρίματα. Τοῦ δὲ Θεοῦ τὴν χεῖρα ἐπάγοντος τῷ λαῷ, τουτέστι τὴν κολαστικὴν δύναμιν, κατὰ τὸν Ἰώβ· \"Χεὶρ γὰρ Κυρίου ἡ ἁψαμένη μου ἐστίν· περὶ οὗ καί φησιν ὁ διάβολος·\" Οὐ μὴν δὲ, ἀλλ' ἀπόστειλον τὴν χεῖρά σου καὶ ἅψαι τῶν ὀστέων αὐτοῦ. Τότε, φησὶ, παρωξύνθη τὰ ὄρη. Συγκινεῖται γὰρ τῷ Θεῷ πρὸς δίκην ἡ κτίσις. Οὕτω πανταχόθεν ἦσαν αἱ τῶν Αἰγυπτίων πληγαὶ, ἀπὸ ἀέρος, ἀπὸ γῆς, ἀπὸ ὕδατος. Καὶ πῦρ δὲ πρὸς τούτοις ἐφλόγιζε. Τινὲς δέ φασιν οὕτως εἰρῆσθαι τὰς Ῥωμαίων ἀρχὰς, διὰ τὸ ἐν δόξῃ περιφανὲς, καὶ τὸ ἐν ἀξιώμασιν ἐπηρμένον. Κοπρίοις δὲ διὰ τὴν ἀτιμίαν ἀπεικάζει τοὺς τεθνηκότας.","english":"And having said, Woe to those who are strong among you, and the rulers, he now says, And the Lord was angered with wrath against his people, as though it too had sinned through zeal for its leaders. For from those the wrath made its passage onto this people; and thymos and orgē are spoken figuratively of God. And perhaps the painful chastisement is orgē, while the conviction that produces turmoil in our reasonings is called thymos. For in his thymos, he says, he will trouble them, not yet deeming them worthy to partake of reason. But orgē chastises, according to the text: Then he will speak to them in his orgē. Thymos, then, accomplishes more, in that it chastises. Therefore Jeremiah says, Chastise us, O Lord, but in judgment, and not in thymos. For he did not say, And not in orgē. And the chastisement that comes from judgment is kinder than that from thymos and orgē. For the one chastised in judgment is illuminated by God's judgments to do all things with judgment and reason. For the reasonings of the righteous are also judgments. And when God brings his hand upon the people, that is, the punitive power, according to Job: For the hand of the Lord is that which has touched me; concerning which the devil also says: Nay, but send forth your hand and touch his bones. Then, he says, the mountains were provoked. For creation is stirred together with God for justice. Thus from every side were the plagues of the Egyptians, from air, from earth, from water. And fire besides these blazed forth. But some say that the Roman principalities are thus spoken of, because of their conspicuousness in glory and their exaltation in dignities. And he likens the dead to dung, because of their dishonor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"Τοιοῦτοι καὶ οἱ τοῖς ἁμαρτήμασιν ἐπιμείναντες, καὶ ὑπὸ τῶν ἐναντίων δυνάμεων καταπατούμενοι. Διὰ γὰρ τὴν ἀμετανόητον αὐτῶν καρδίαν, τὸν θυμὸν, φησὶν, οὐκ ἀποστραφήσεσθαι, πρὸς δὲ δίκην μένειν ἐπηρμένην τὴν χεῖρα· καθ' ὧν καὶ τὰ ὄρη τὰ νοητὰ παροξύνεται, ἀρχαὶ, καὶ ἐξουσίαι, καὶ\n\nκοσμοκράτορες, ὑφ' ὧν θνήσκει ψυχὴ, Θεοῦ μηκέτι κωλύοντος· ὡς ἐπὶ τῶν δικαίων παρεμβάλλει ἄγγελος Κυρίου κλωτῶν φοβουμένων αὐτὸν, καὶ ῥύεται αὐτούς. Τοῦτο δὲ τέλος τῆς κατὰ Ὀζίαν τὸν βασιλέα προφητείας ἀρξαμένης ἀπὸ τοῦ, Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, γῆ. Τὰ δὲ ἑξῆς μετὰ τελευτήν ἐστιν Ὀζίου ἐπὶ Ἰωαθὰμ, ὃς αὐτὸν διεδέξατο. ΚΕΦΑΛ. ʹ. αεʹ. Καὶ ἐγένετο τοῦ ἐνιαυτοῦ, οὗ ἀπέθανεν Ὀζίας ὁ βασιλεὺς, εἶδον τὸν Κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου. Καὶ πλήρης ὁ οἶκος τῆς δόξης αὐτοῦ, καὶ Σεραφεὶμ εἱστήκεισαν κύκλῳ αὐτοῦ9, κ.τ.λ. Τὸν Κύριον, ὃν ἐν τοῖς φθάσασι πολλάκις Σαβαὼθ ἀνεκήρυξεν, αὐτοψίᾳ παρείληφεν. Ἦν δὲ ὁ μονογενὴς τοῦ Θεοῦ Λόγος, ὁ ὢν εἰς τὸν κόλπον τοῦ Πατρὸς, ὃς ὑποκαταβαίνων ἔσθ' ὅτε τοῦ ἰδίου μεγέθους, ὁρατὸν ἀνθρώποις ἑαυτὸν ἀπεργάζεται. Ὤφθη πολλάκις τῷ Ἀβραὰμ, καθά φησιν ἡ Γραφὴ, καὶ ἐσχηματισμένος ἐν ἀνθρώπου μορφῇ, ὡς καὶ ὑπὸ δρῦν γενέσθαι, καὶ τοὺς πόδας ἀπονίψασθαι, καὶ κοινωνῆσαι τραπέζης. Καὶ Ἰσαὰκ δὲ ὤφθη, καὶ Ἰακὼβ πολλάκις· καὶ παλαίοντα τοῦτον εἶδεν ὡς ἄνθρωπον. Ἤτει δὲ καὶ Μωϋσῆς γνωστῶς ἰδεῖν τὸν Θεὸν, ἀλλ' ἀκήκοεν· \"Οὐ δυνήσῃ ἰδεῖν τὸ πρόσωπόν μου. Οὐ γὰρ μὴ ἴδῃ ἄνθρωπος τὸ πρόσωπόν μου, καὶ ζήσεται.\" Ἡ γὰρ θεότης τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ, μένει τοῖς πᾶσιν ἀθέατος.","english":"Such also are those who persist in their sins and are trampled down by the opposing powers. For because of their unrepentant heart, he says, his wrath will not be turned away, but his hand remains raised for judgment; against whom also the mountains of the mind are provoked—principalities and authorities and\n\nworld-rulers, by whom the soul dies when God no longer hinders it; as in the case of the righteous, the angel of the Lord encamps around those who fear him and delivers them. This is the end of the prophecy that began in the time of Uzziah the king, from the words, Hear, O heavens, and give ear, O earth. What follows is after the death of Uzziah, in the time of Jotham, who succeeded him. CHAPTER 15. And it came to pass in the year in which Uzziah the king died, I saw the Lord sitting on a throne high and lifted up. And the house was full of his glory, and seraphim stood round about him, etc. The Lord, whom in the preceding passages he had often proclaimed as Sabaoth, he has now received by direct sight. It was the only-begotten Word of God, who is in the bosom of the Father, who sometimes condescending from his own majesty makes himself visible to men. He appeared often to Abraham, as the Scripture says, and was formed in the likeness of a man, so as even to sit under the oak, and wash his feet, and share a table. And he appeared to Isaac, and often to Jacob; and he saw him wrestling as a man. And Moses also asked to see God knowingly, but he heard: You shall not be able to see my face. For no man shall see my face and live. For the divinity of the only-begotten Son of God remains invisible to all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Καὶ Ἰεζεκιὴλ δὲ τὴν τούτου δόξαν δι' αἰνιγμάτων ἑώρακεν. Τούτου δὲ καὶ ὁ παρὼν προφήτης ἠξίωται, καὶ μάρτυς ὁ Ἰωάννης. Εἰπὼν γὰρ, ὅτι εἶπεν Ἡσαΐας, Τετύφλωκεν αὐτῶν τοὺς ὀφθαλμοὺς, καὶ τὰ λοιπὰ, \"Ταῦτα εἶπε, φησὶν, Ἡσαΐας, ὅτε εἶδε τὴν δόξαν αὐτοῦ.\" Νῦν γὰρ Ἡσαΐας τοῦτό φησιν· \"Ἀκοὴν ἀκούσετε, καὶ οὐ μὴ συνῆτε,\" καὶ τὰ ἑξῆς. Ὤστε τὴν Χριστοῦ δόξαν διὰ τῶν προκειμένων ὁ προφήτης ἑώρακεν, οὐ πάντως σαρκὸς ὀφθαλμοῖς, ἀλλὰ τοὺς ἔνδον πεφωτισμένους ὑπὸ τοῦ θείου Πνεύματος. Συνεργίᾳ γὰρ φωτὸς τοῖς ἔνδον ὁρῶμεν καὶ τοῖς ἔξωθεν ὀφθαλμοῖς. Δι' ὅ φησιν ὁ Σωτήρ· \"Μακάριοι οἱ καθαροὶ τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται.\" Οἷος ὢν Ἡσαΐας, Εἶδε τὸν Κύριον Σαβαὼθ, ἀλλ' οὐ ζῶντος Ὀζίου· τοῦ γὰρ οὗτος ἐπὶ τοῖς διὰ Θεοῦ κατορθώμασιν, ἂ κατώρθωσε θεοσεβὴς τὰ πρῶτα γενόμενος, εἰς ἱερατικὴν ἰέναι λειτουργίαν παρεβιάζετο, μέχρι τῷ μετώπῳ λέπρας ἐπανθησάσης ἐλήλαται. Τοῦ δὲ νόμου κελεύοντος ἐκπέμπεσθαι τῆς παρεμβολῆς τὸν νεκρὸν, ὡς ἀκάθαρτον, ᾤκησεν Ὀζίας ἐν Ἱερουσαλὴμ, τὴν πᾶσαν πόλιν μιαίνων· ὅθεν ὁ Δεσπότης σεσίγηκεν, οὐ τοὺς προφήτας ἀτιμάζων, ἀναξίους δὲ τῆς αὐτοῦ κρίνων νουθεσίας τοὺς ἀκαθάρτῳ συνοικοῦντας· καὶ γάρ φησι πρὸς Ἰεζεκιήλ· \"Καὶ τὴν γλῶσσάν σου συνδήσω καὶ ἀποκωφωθήσῃ, καὶ οὐκ ἔσῃ αὐτοῖς εἰς ἄνδρα εὐθύνοντα, ὅτι οἶκος παραπικραίνων ἐστί.\" Καὶ νῦν δὲ δι' ἀγανάκτησιν σιωπᾷ, καὶ διὰ ταύτην Ἱεροσόλυμα σέσεισται. Δεδήλωκε δὲ τὸ τοιοῦτον Ἀμὼς εἰπών· \"Λόγοι Ἀμώς.\" Εἶτα τοὺς βασιλεῖς εἰπὼν, ἐφ' ὧν οἱ λόγοι γεγόνασιν, ἐπήνεγκε· Πρὸ δύο ἐτῶν τοῦ σεισμοῦ.","english":"And Ezekiel also saw his glory through riddles. And the present prophet was deemed worthy of this, and John is a witness. For having said that Isaiah said, \"He has blinded their eyes,\" and the rest, \"These things,\" he says, \"Isaiah said when he saw his glory.\" For now Isaiah says this: \"You will hear with hearing, and you will certainly not understand,\" and what follows. So the prophet saw the glory of Christ through the things set before him, not altogether with the eyes of the flesh, but with those within enlightened by the divine Spirit. For with the cooperation of light we see with the eyes within and with those outside. Therefore the Savior says: \"Blessed are the pure in heart, for they shall see God.\" Being such, Isaiah saw the Lord Sabaoth, but not while Uzziah was alive; for this man, on account of the successes wrought through God—which he accomplished, having become pious in the beginning—was forcing his way into the priestly ministry, until, with leprosy blooming on his forehead, he was driven out. But since the law commands the dead man to be sent out of the camp as unclean, Uzziah dwelt in Jerusalem, defiling the whole city; therefore the Master has kept silent, not dishonoring the prophets, but judging those who dwell with the unclean to be unworthy of his admonition. For he says to Ezekiel: \"And I will bind your tongue, and you shall be made deaf, and you shall not be to them a man who corrects, because they are a house that provokes bitterly.\" And now too he is silent out of indignation, and because of this Jerusalem has been shaken. Amos has made this clear, saying: \"The words of Amos.\" Then, having stated the kings in whose days the words came, he added: \"Two years before the earthquake.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"Συμπέπαυται τοίνυν καὶ ἡ σιγὴ τετελευτηκότι τῷ βασιλεῖ, βασιλεύσαντος Ἰωαθὰμ, ὃς καὶ τὸ εὐθὲς ἐνώπιον Κυρίου πεποίηκεν καὶ μαρτύρεται. Εἶδεν οὖν τὸν Κύριον Σαβαὼθ καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ πλήρης ὁ οἶκος τῆς δόξης αὐτοῦ. Ἀλλ' οὐκ ἐν τῷ οἴκῳ τὸν Κύριον ὁ προφήτης ἑώρακεν, ἀλλ' ἐν θρόνῳ· περὶ οὗ πάντως φησὶν ἡ Γραφή· \"Κύριος ἐν ναῷ ἁγίῳ αὐτοῦ. Κύριος ἐν οὐρανῷ ὁ θρόνος αὐτοῦ.\" Καὶ ὁ Κύριος δέ φησι· \"Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου.\" Καὶ ἄλλος· \"Ὑψοῦ ἦρται ὁ θρόνος αὐτοῦ,\" ὅτι πάσης ἐστὶν ἐπέκεινα φύσεως ἡ τοῦ Θεοῦ βασιλεία. Τὸ δὲ βέβαιον, καὶ ἐν ταυτότητι τῶν ἀγαθῶν ἱδρυμένον, τῷ καθῆσθαι δεδήλωκεν. Καὶ ὁ Δαβίδ φησιν· \"Ὁ Θεὸς κάθηται ἐπὶ θρόνου ἁγίου αὐτοῦ.\" Καὶ Ἱερεμίας, \"Ὅτι σὺ καθήμενος τὸν αἰῶνα, καὶἡμεῖς ἀπολλύμενοι τὸν αἰῶνα.\" Ἄνω μὲν οὖν ἑώρα τὸν Κύριον, τὸν δὲ οἶκον τὸν ἐπὶ γῆς [φησὶ] πλήρη τῆς δόξης, ὥσπερ φωτὸς ἀκτῖσιν ἄνωθεν ἐξ οὐρανοῦ ταῖς τοῦ θείου Λόγου μαρμαρυγαῖς αὐγαζόμενον. Οὔπω γὰρ δεδυσσεβηκότος Ἰσραὴλ εἰς τὸν Δεσπότην Χριστὸν, ἐπλήρου τὸν ἐκεῖσε ναὸν ἡ δόξα Κυρίου. Ἀρνησάμενοι δὲ τὴν","english":"The silence has therefore also ceased with the death of the king, when Jotham began to reign, who also did what was right before the Lord and is testified to. He saw, then, the Lord Sabaoth seated on a throne high and lifted up, and the house was full of his glory. But the prophet did not see the Lord in the house, but on a throne; concerning which Scripture says in every way: \"The Lord is in his holy temple. The Lord, his throne is in heaven.\" And the Lord also says: \"Heaven is my throne, and the earth is the footstool of my feet.\" And another: \"His throne has been lifted on high,\" because the kingdom of God is beyond every nature. And the firmness, established in the sameness of good things, he has indicated by the sitting. And David says: \"God sits on his holy throne.\" And Jeremiah: \"For you are seated forever, and we are perishing forever.\" Above, then, he saw the Lord, and the house on earth [he says] full of the glory, as if illuminated from above out of heaven by the rays of light, by the gleamings of the divine Word. For not yet had Israel acted impiously against the Master Christ, and the glory of the Lord was filling the temple there. But having denied the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":101,"ref":"p101","source":"βασιλείαν αὐτοῦ, ἀκηκόασιν· \"Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος.\" Διερμηνεύεται δὲ σεραφεὶμ, ἐμπρησταὶ, ἤτοι θερμαίνοντες. Ψυχρὸν γὰρ οὐδὲν παρὰ ταῖς ἀνωτάτω δυνάμεσιν, καὶ ὁ κολλώμενος δὲ τῷ Κυρίῳ, ζέων ἀποτελεῖται τῷ Πνεύματι, καὶ θερμὸς τὴν ἀγάπην τὴν εἰς Θεόν. Τὰς δὲ κύκλῳ Θεοῦ δυνάμεις καὶ Δανιὴλ ἐδήλωσε λέγων· \"Χίλιαι χιλιάδες ἐλιτούργουν αὐτῷ, καὶ μύριαι μυριάδες παρειστήκεισαν ἔμπροσθεν αὐτοῦ.\" Οὐκ ἐᾷ δὲ, καθ' ἅ τινες ἐνόμισαν, δύο νοεῖσθαι τὰ Σεραφεὶμ, τὸ λέγεσθαι αὐτὰ κύκλῳ εἶναι Θεοῦ, καὶ περιέπειν αὑτοῦ τὸν θρόνον, τῷ ἐξ αὐτοῦ ζωοποιεῖσθαί τε καὶ φωτίζεσθαι, δι' ἃς δυνάμεις καὶ Κύριος λέγεται Σαβαὼθ, δηλοῦν τὸ, Κύριος τῶν δυνάμεων, ἢ, Κύριος στρατιῶν. Ἓξ δὲ πτέρυγας ἑκάστῳ πεφυκέναι φησὶν, ἅπερ εἰσὶν ἔμφυτοί τινες ἀρεταὶ, δι' ἃς ὑψοῦνται τοσοῦτον, ὡς πλησίον εἶναι Θεοῦ τὸν νοῦν ἔχοντες ἐν ἀποῤῥήτοις νοημάτων ὑψώμασιν. Ὡς γὰρ φυσικαί τινές εἰσι σωμάτων αἰσθήσεις, οὕτως ἐκείνας εἰκὸς δυνάμεσι θείαις παραδόξων τινῶν ἐνεργητικαῖς, ἡμῖν δὲ ἀγνώστοις, κεχρῆσθαι. Μή ποτε δὲ προαιρετικὰς αὐτὰς μᾶλλον ὑποθετέον, ἢ φυσικάς. Οὕτω γὰρ δίδωσι νοεῖν ὁ πεσὼν Ἑωσφόρος. Σωματικαὶ δὲ οὐκ ἂν εἶεν αἱ πτέρυγες, ὡς οὐδὲ ἐπὶ τοῦ· \"Ὁ περιπατῶν ἐπὶ πτερύγων ἀνέμων.\" Τῶν οὖν οὕτω λεγομένων πτερύγων, δύο μὲν τὸ ἴδιον ἐκάλυπτον πρόσωπον· ἀμέλει Σύμμαχος ἐξέδωκεν, τὸ πρόσωπον ἑαυτοῦ, ὡς μὴ τολμᾷν ἀτενὲς ὁρᾷν εἰς τὸ θεωρούμενον.","english":"...they have heard his kingdom: \"Behold, your house is left to you desolate.\" Now \"seraphim\" is interpreted as \"burners,\" that is, those who heat. For nothing cold exists among the highest powers, and the one who cleaves to the Lord is made boiling in the Spirit, and hot in love toward God. And Daniel also made clear the powers that surround God, saying: \"A thousand thousands ministered to him, and ten thousand times ten thousand stood before him.\" But the statement that they are around God and encompass his throne—by being given life and light from him, through which powers he is also called Lord Sabaoth, signifying \"Lord of the powers,\" or \"Lord of hosts\"—does not allow, as some have supposed, that the seraphim are to be understood as two. He says that each has six wings, which are certain innate virtues, through which they are exalted so greatly as to have their mind near to God in secret heights of thoughts. For just as there are certain natural senses of bodies, so it is fitting that those beings employ divine powers that are effective of certain wondrous things, but unknown to us. But perhaps one should suppose them to be powers of choice rather than natural. For the fallen Lucifer gives us to understand it thus. The wings would not be bodily, just as neither in the case of \"He who walks upon the wings of the winds.\" Of the wings so spoken of, then, two covered each one's own face; indeed Symmachus rendered it \"his own face,\" so as not to dare to look intently at what was being seen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"\"Οὐδεὶς γὰρ ἔγνω τὸν Υἱὸν, εἰ μὴ ὁ γεννήσας αὐτὸν Πατήρ.\" Δύο δὲ τοὺς πόδας ἐκάλυπτον τοὺς ἑαυτῶν, τὰ ἔσχατα τῆς οἰκείας πορείας, ὡς ἂν εἴποι τις τὰ βήματα, τοῦ βίου τὰς πράξεις ἐπισκιάζοντα, ὡς ἂν μὴ ἀκαλύπτοις ποσὶν τῷ ἑαυτῶν παραστήκοιεν βασιλεῖ. Τοῦ βίου δὲ κρύπτοντα τὴν πορείαν, τὴν μέσην μόνην κατάστασιν ἑαυτῶν παρεῖχον ὁρᾷν. Καὶ αὐτοῦ δὲ τοῦ Μονογενοῦς τῆς μέσης προνοίας καὶ διοικήσεως τὴν σοφίαν ὑπερεθαύμαζον, μήτε τὸ πρόσωπον τῆς θεότητος τολμῶντα θεάσασθαι, μήτε τὸ ἀπειρομέγεθες τῆς ἀτελευτήτου καὶ ἀκαταλήπτου φύσεως, ὅπερ πόδας ἐκάλεσε. Ταῦτα γὰρ ἐκπληττόμενα ἐβόων κατὰ δύναμιν ἕκαστον, πολλάκις προσάλληλα τὴν ὑμνώδη ταύτην φωνήν· οὔτε γὰρ μίαν φωνὴν, οὔτε μὴν ἀθρόαν ἔπεμπον ἅπαντα, πρὸς δὲ τὸν ἕτερον ἕτερος ἐμφαίνων τὸ θαῦμα. Μάλιστα δὲ ὑπερεξέπληττεν αὐτὰ ἡ ἀπὸ τῶν ὑψηλοτάτων ἐπὶ τὰ ταπεινὰ τοσαύτη κατάβασις τῆς δόξης τοῦ Θεοῦ Λόγου, ὡς μὴ μόνον τὸν οὐρανὸν ἔχειν τὴν δόξαν αὐτοῦ, διικνεῖσθαι δὲ καὶ μέχρι τῆς γῆς, καὶ ταύτην πληροῦν, ὅπερ ἐστὶ φιλανδρίας ὑπερβολή. Ὅτε μὲν οὖν ἡ τούτων ἐγένετο θέα, μόνος τῶν ἐπὶ γῆς ὁ ἐν Ἱερουσαλὴμ οἶκος, πλήρης ὑπῆρχε τῆς δόξης αὐτοῦ. Τοῦτο γὰρ ἔφησεν ὁ προφήτης. Ὅτε δὲ προγνώσει τοῦ μέλλοντος ἔμαθον, ὡς ἡ πᾶσα γῆ πλήρης ἔσται τῆς δόξης αὐτοῦ, τότε καὶ τὸ ὑπέρθυρον αἴρεται, ὁ δὲ οἶκος ἐπληροῦτο καπνοῦ.","english":"For no one knows the Son except the Father who begot him.\" And they covered their own two feet—the extremities, so to speak, of their own course, the steps of their life, overshadowing their deeds—so that they might not stand before their own King with uncovered feet. But while hiding the course of their life, they allowed only their middle state to be seen. And they marveled exceedingly at the wisdom of the Only-Begotten himself in his middle providence and governance, not daring to gaze upon the face of the Godhead, nor upon the boundless magnitude of the endless and incomprehensible nature, which he called \"feet.\" For, struck with amazement at these things, they cried out each according to his capacity, often sending this hymnic voice to one another; for they neither sent forth a single voice, nor indeed did all send it forth together, but one after another made the wonder manifest. But most of all they were exceedingly astonished at so great a descent of the glory of God the Word from the highest things to the lowly, so that not only did heaven have his glory, but it reached even to the earth and filled it—which is an excess of love for humanity. When, then, the vision of these things came to pass, the house in Jerusalem alone among the things on earth was full of his glory. For this is what the prophet said. But when by foreknowledge of what was to come they learned that the whole earth would be full of his glory, then the lintel was also lifted up, and the house was filled with smoke.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Ἐδείκνυτο γὰρ διὰ τούτων ἥ τε τῆς ἀσφαλείας ἀφαίρεσις, τοῦ ναοῦ γυμνουμένου, ὅτε τῷ οἴκῳ παρεσόμενος ἐμπρησμὸς, Χριστοῦ γνωσθέντος τοῖς ἔθνεσιν, ὅτε καὶ πᾶσιν ἐδείχθη τῆς αὐτοῦ θεολογίας ἡ δόξα, οὐχ ἑνὸς ἔτι, πλειόνων δὲ καθ' ὅλης τῆς οἰκουμένης σταθέντων οἴκων κρειττόνων. Ὡς γὰρ τῇ Ἰουδαίων Συναγωγῇ τοῦ, Ἅγιος, ἅγιος, ἅγιος, οὐχ ἁρμόττοντος (ὁ γὰρ ὕμνος τῇ Ἐκκλησίᾳ τῇ καθ' ὅλης τῆς οἰκουμένης ἀπέκειτο), ἡ ἄνωθεν αἴρεται χάρις. Ἀνάγκη τοίνυν καὶ τὰς παραστάδας σαλεύεσθαι ῥᾳδίως, ὅθεν πᾶσα χεὶρ σαλεύει τὰ Ἰουδαϊκά. Διὸ προφήτης τις ἔλεγεν· \"Θήσω τὴν Ἱερουσαλὴμ ὡς πρόθυρα σαλευόμενα.\" Ὃ δὴ γέγονε πάσης τῆς γῆς πληρωθείσης τῆς δόξης αὐτοῦ. Τοῦτο δὲ καὶ προείρητο Μωϋσεῖ περὶ τῆς τοῦ λαοῦ μοσχοποιίας τὸν Θεὸν δυσωπήσαντι· \"Πλὴν ζῶ ἐγὼ, καὶ ζῇ τὸ ὄνομά μου, ὅτι πλησθήσεται τῆς δόξης μου πᾶσα ἡ γῆ.\" Καὶ ἐν πρώτῳ καὶ ἑβδομηκοστῷ ψαλμῷ φησι, \"Καὶ πληρωθήσεται τῆς δόξης αὐτοῦ πᾶσα ἡ γῆ. Γένοιτο, γένοιτο.\" Καθὰ καὶ νῦν ἐβόα τὰ Σεραφεὶμ μέλλουσαν ἐκλάμπειν ἐπὶ γῆς ὁρῶντα τὴν δόξαν αὐτοῦ, μηδὲν ἐκ τῆς γεώδους ζημιουμένην οὐσίας, τὸν δὲ ἁγιασμὸν οὐχ ἅπαξ, ἀλλὰ πολλάκις, μᾶλλον δὲ καὶ ἀπειράκις ἐφθέγγετο, πρὸς τὸν ἕτερον ἕτερος τὸ ἴδιον","english":"For through these things the removal of security was shown, when the temple was stripped bare, since the conflagration was about to come upon the house, when Christ was made known to the nations, when also the glory of his divinity was displayed to all, when no longer one house but many better houses had been established throughout the whole inhabited world. For since the \"Holy, holy, holy\" did not fit the Synagogue of the Jews (for the hymn was reserved for the Church throughout the whole inhabited world), the grace from above is taken away. Of necessity, then, the doorposts also are easily shaken, and for this reason every hand shakes the Jewish things. Therefore a certain prophet said: \"I will make Jerusalem like shaken thresholds.\" And this has come to pass, since the whole earth was filled with his glory. This was also foretold to Moses, who appeased God concerning the people's making of the calf: \"But as I live, and as my name lives, that all the earth shall be filled with my glory.\" And in the first and seventy-first psalm he says: \"And all the earth shall be filled with his glory. So be it, so be it.\" Just as now also the Seraphim cried aloud, seeing his glory about to shine forth upon the earth, not diminished in any way by earthly substance, and they uttered the sanctification not once but many times, or rather even countless times, one to another each his own","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"θαῦμα δηλῶν· ἤγουν ἐξ ἀμοιβῆς ἀντιφωνοῦντα πρὸς ἄλληλα, οὐ διὰ τὸ κάμνειν, διὰ δὲ τὸ τὰς τιμὰς ἀλλήλοις παραχωρεῖν, ἀντιδωρεῖσθαί τε τὰς δοξολογίας· πάντα γὰρ ἐν κόσμῳ τὰ ἄνω. Τρὶς δὲ τὸ ἅγιος λέγοντες, κατακλείουσι τὴν δοξολογίαν εἰς τὸ, Κύριος Σαβαὼθ, ἐν μιᾷ θεότητος φύσει τὴν ἁγίαν τιθέντες Τριάδα. Τὴν δὲ μέλλουσαν αὐτοὺς ἐρημίαν καταλαβεῖν ὁ προφήτης μαθὼν, δέδοικε μὴ τῷ πλήθει καὶ αὐτὸς συναπόλοιτο. Καὶ τὴν ἀνθρωπίνην δὲ φύσιν τῇ φανείσῃ παρατιθεὶς, ὡς ἔστι τάλας φησὶ, καὶ τῶν ἰδίων χειλῶν τὴν ἀκαθαρσίαν ὁμολογεῖ, οὐ ψυχῆς, οὐδὲ παντὸς τοῦ σώματος, πλὴν εἰ μὴ τὴν πᾶσαν ἑαυτοῦ φύσιν ἐκ μέρους δηλοῖ, μᾶλλον δὲ τὰ λοιπὰ καὶ τὴν καρδίαν κεκάθαρτο. Οὐ γὰρ ἂν ἴδε τὸν Κύριον, τὰ δὲ χείλη φησὶν ἔχειν ἀκάθαρτα Πόθεν, ἢ ἐκ τῆς πρὸς τοὺς ἀκαθάρτους ὁμιλίας, οἷς ὁμιλῶν ἠναγκάζετο τῆς ἐκείνων μοχθηρίας ἄξια φθέγγεσθαι; οὕτω γὰρ ἦν καθαρὸς, ὡς κἀπὶ σμικρῷ κατανύττεσθαι καὶ ταλανίζειν ἑαυτόν. Δίκαιος γὰρ ἑαυτοῦ κατήγορος ἐν πρωτολογίᾳ· καὶ Ἀβραὰμ δὲ θεωρήσας τὸν Κύριον, γῆν καὶ σποδὸν ἑαυτὸν ἀπεκάλεσε, πρότερον μὴ τοῦτο εἰπὼν, ὡς οὐδὲ νῦν Ἡσαΐας τὸ τάλας πρὶν κατανοῆσαι τὸν Κύριον. Οὐδὲ Μωϋσῆς παιδευόμενος τὴν Αἰγυπτίων σοφίαν, καὶ, ὡς εἰκὸς, εὐφυίᾳ καὶ συνέσει τούτους νικῶν, ᾔσθετο ἑαυτοῦ ἰσχνοφώνου ἢ βραδυγλώσσου· ἀλλ' ὅτε ἤκουσε τοῦ χρηματίζοντος, τὴν ἰδίαν φωνὴν ἐμέμψατο. Ὁ μέντοι Μωσέως προσέταξε νόμος μὴ συναναμίγνυσθαι τοῖς ἁγίοις τὸν βέβηλον· καὶ τοῦτο διὰ πολλῆς ἐτίθεντο φυλακῆς.","english":"Declaring the wonder—that is, responding to one another in alternation, not because they grow weary, but because they yield honors to one another and give glory in return; for all things above are in order. And saying \"Holy\" three times, they conclude the doxology with \"Lord Sabaoth,\" placing the holy Trinity in one nature of divinity. But the prophet, having learned of the desolation that was about to overtake them, feared lest he too perish along with the multitude. And setting human nature beside the vision that appeared, he says, \"Woe is me,\" and confesses the uncleanness of his own lips—not of his soul, nor of his whole body, except insofar as he indicates his entire nature by a part; rather, the rest and his heart had been cleansed. For he would not have seen the Lord, yet he says his lips are unclean—from where, if not from association with the unclean, with whom he was compelled to converse and to utter things worthy of their wickedness? For he was so pure that he was pricked with compunction even over a small matter and called himself wretched. For the righteous man is his own accuser in the first place; and Abraham too, when he beheld the Lord, called himself earth and ashes, not having said this before, just as Isaiah does not now say \"Woe is me\" before perceiving the Lord. Nor did Moses, while being educated in the wisdom of the Egyptians and, as is likely, surpassing them in natural ability and understanding, perceive himself to be of feeble voice or slow of tongue; but when he heard the one who spoke to him, he blamed his own voice. However, the law of Moses commanded that the profane should not mingle with the holy; and this they observed with great care.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"Διὸ καὶ Πέτρος ἐν τῷ τῆς ἄγρας πλήθει, τῆς Ἰησοῦ δυνάμεως πειραθεὶς, ὅτε κελεύσαντος αὐτοῦ καθῆκε τὸ δίκτυον, Ἔξελθε, φησὶν, ἀπ' ἐμοῦ, ὅτι ἀνὴρ ἁμαρτωλός εἰμι, Κύριε. Ἄλλως γὰρ οὐκ ἂν ἠξίωσεν ἀπ' αὐτοῦ τὸν Χριστὸν ἀπελθεῖν. Καὶ οἱ Γεργεσηνοὶ δὲ μετὰ τὴν πεῖραν τῶν τοσούτων θαυμάτων παρεκάλεσαν μεταβῆναι ἀπὸ τῶν ὁρίων αὐτῶν, καίτοι κρατεῖν ἔδει μᾶλλον τὸν ἐλαύνοντα δαίμονας, καὶ πάσης νόσου γινόμενον ἰατρόν. Ὅθεν καὶ Φαρισαῖοι, κληθέντος πρὸς σωτηρίαν Ματθαίου, καὶ εἰς τὸν οἶκον ἑαυτοῦ καλέσαντος Ἰησοῦν, ἐπειδὴ πολλοὶ συνῆσαν ἁμαρτωλοὶ καὶ τελῶναι, τοῖς αὐτοῦ μαθηταῖς ἔλεγον· Διὰ τί μετὰ ἁμαρτωλῶν καὶ τελωνῶν ἐσθίει ὁ διδάσκαλος ὑμῶν; Αἰτιᾶται δὲ καὶ τοὺς ἐξάρχοντας τῶν Ἰουδαίων Θεὸς λέγων, Ἀναμέσον ἁγίου καὶ βεβήλου οὐ διέστελλον. Δι' ὃ καὶ νῦν ὁ προφήτης ὑπὸ τοῦ συνειδότος κατανένυκται, φησὶν, ὅτι τῶν ἁγίων δυνάμεων χείλεσι παναγίοις ὑμνούντων τὸν Κύριον, οὐκ εἶχε σὺν αὐτοῖς ἀνυμνεῖν, εἰδὼς ὡς οὐχ ὡραῖος αἶνος ἐν στόματι ἁμαρτωλοῦ. Διόπερ ἐξέδωκε Σύμμαχος· Οἴμοι, ὅτι ἐσιώπησα. Ἦν μὲν γὰρ ἀκάθαρτος χείλεσιν Ἰσραὴλ, βλασφημήσας τὸν Κύριον Ἰησοῦν τὸν Χριστόν. Ὁ δὲ προφήτης πρὸς αἷς εἰρήκαμεν αἰτίαις, μετριάζων ἑαυτὸν συναναμίγνυσιν τῷ λαῷ· τάχα δὲ καὶ τῆς ἀνθρώπου φύσεως τὴν νόσον ὁμολογεῖ, κατὰ Δαβὶδ εἰρηκότα· \"Ἐγὼ δὲ εἶπα ἐν τῇ ἐκστάσει μου· Πᾶς ἄνθρωπος ψεύστης.\" Νοσεῖ γὰρ τὸ ψεῦδος ἡ φύσις, εἰ καὶ νήφοντες ὀλίγοι τοῦτο φεύγειν δεδύνηνται.","english":"Therefore Peter too, in the abundance of the catch, having had experience of Jesus' power, when at his command he let down the net, says, \"Depart from me, for I am a sinful man, Lord.\" For otherwise he would not have thought the Christ worthy to depart from him. And the Gergesenes too, after the experience of so many wonders, begged him to depart from their borders, although they ought rather to have held fast the one who drives out demons and becomes the healer of every disease. Hence also the Pharisees, when Matthew was called to salvation and invited Jesus into his own house, since many sinners and tax collectors were present, said to his disciples: \"Why does your teacher eat with sinners and tax collectors?\" And God also accuses the leaders of the Jews, saying, \"They did not distinguish between the holy and the profane.\" For which reason the prophet too is now pricked to the heart by conscience, saying that, while the holy powers with all-holy lips were hymning the Lord, he could not sing praise together with them, knowing that praise is not comely in the mouth of a sinner. Therefore Symmachus rendered it: \"Woe is me, that I kept silent.\" For Israel was unclean in lips, having blasphemed the Lord Jesus Christ. But the prophet, for the reasons we have stated, humbling himself, mingles himself with the people; and perhaps he also confesses the sickness of human nature, which spoke through David: \"But I said in my ecstasy: Every man is a liar.\" For nature is sick with falsehood, even if a few, being sober, have been able to flee it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"Ὅτι δὲ χρὴ καθαροῖς χείλεσιν ὑμνολογεῖν τὸν Θεὸν, δηλοῖ τις τῶν μαθητῶν περὶ τῆς γλώσσης εἰπὼν, \"Ἐν αὐτῇ εὐλογοῦμεν τὸν Κύριον, καὶ ἐν αὐτῇ καταρώμεθα τοὺς ἀνθρώπους τοὺς καθ' ὁμοίωσιν Θεοῦ γεγονότας. Ὁ δὲ Σύμμαχος ἐξέδωκεν ἔτι σαφέστερον εἰπών· Εἶδον τὸν Κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπηρμένου, καὶ τὰ πρὸς ποδῶν αὐτοῦ ἐπλήρου τὸν ναόν. Σεραφεὶμ ἑστῶτα ἐπάνωθεν. Ἐπειδὴ γὰρ ὁ οὐρανὸς αὐτῷ θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν αὐτοῦ, ὁ ἐπὶ γῆς δὲ ναὸς, ἐν τῷ ὑποποδίῳ αὐτοῦ συνειστήκει· εἰκότως τὰ πληροῦντα τὸν ἐπὶ γῆς οἶκον, πρὸς ποδῶν ἐλέγετο τοῦ Θεοῦ. Σεραφεὶμ δὲ εἰστήκει ἐπάνωθεν τοῦ οἴκου. Οὐ γὰρ δὴ τοῦ Κυρίου, ἀλλ' οὐδὲ εἴσω ἦν τοῦ οἴκου (ἦ γὰρ ἂν καὶ αὐτὰ πρὸς τοῖς ποσὶν ἦν τοῦ Θεοῦ), ἀλλ' ἦν ὑπεράνω τοῦ οἴκου περιπολοῦντα τὸν βασίλειον θρόνον. Μὴ ἀγνοῶμεν δὲ ὡς οἶκόν τινες ἔφασαν τὸ σύμπαν σύστημα τῆς νοητῆς καὶ αἰσθητῆς κτίσεως, ἐπηρμένον δὲ θρόνον, τὴν ἐπὶ πάντων ἀρχήν. Ἐχρῆν δὲ τούτους προσθεῖναι καὶ πῶς ὁ οὕτω νοούμενος","english":"That one must hymn God with pure lips, one of the disciples makes clear when he says concerning the tongue, \"With it we bless the Lord, and with it we curse men who have been made in the likeness of God.\" But Symmachus brought it out still more clearly, saying: I saw the Lord sitting upon a throne high and lifted up, and the things at his feet filled the temple; seraphim standing above. For since heaven is his throne, and the earth the footstool of his feet, and the temple on earth stood in his footstool, reasonably the things filling the house on earth were said to be at the feet of God. And the seraphim stood above the house. For they were not at the Lord's feet, nor even inside the house (for then they too would have been at the feet of God), but they were above the house, circling the royal throne. And let us not be ignorant that some said the house is the whole system of the intelligible and sensible creation, and the throne that is lifted up is the rule over all things. But these men ought also to have added how the one thus understood","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"οἶκος ἐπληρώθη καπνοῦ. ιγʹ. Καὶ ἀπεστάλη πρός με ἓν τῶν Σεραφεὶμ, καὶ ἐν τῇ χειρὶ εἶχεν ἄνθρακα, ὃν τῇ λαβίδι ἔλαβεν ἀπὸ τοῦ θυσιαστηρίου, καὶ ἥψατο τοῦ στόματός μου, καὶ εἶπεν· Ἰδοὺ ἥψατο τοῦτο τῶν χειλέων σου9, κ.τ.λ. Τῷ μὲν Ἱερεμίᾳ εἰρηκότι· \"Ὁ ὢν, Δέσποτα Κύριε, ἰδοὺ, οὐκ ἐπίσταμαι λαλεῖν, ὅτι νεώτερος ἐγώ εἰμι,\" ἐξέτεινε Κύριος τὴν αὑτοῦ χεῖρα, καὶ ἥψατο τοῦ στόματος αὐτοῦ πληρῶν τῆς προφητικῆς αὐτὸ χάριτος, ἐπείπερ οὐκ ἐδεῖτο καθάρσεως. Νῦν δὲ τῷ δεομένω ταύτης, οὐχ ὁ Κύριος, ἓν δὲ τῶν Σεραφεὶμ προσάγει τὸν ἄνθρακα τὸν καθάρσιον, ὅθεν εἰκότως τὴν, ἐμπρησταὶ, ἤγουν ἐμπιπρῶντες, προσηγορίαν ἠνέγκαντο. Δι' ὃ περὶ τῆς ἀγγελικῆς δυνάμεως εἴρηται· \"Ὁ ποιῶν τοὺς ἀγγέλους αὐτοῦ πνεύματα, καὶ τοὺς λειτουργοὺς αὐτοῦ πυρὸς φλόγα.\" Καθαρτικοὶ γάρ εἰσι τῶν δεομένων καθάρσεως. Πληροῖ δὲ τὸ ἑαυτοῦ θυσιαστήριον ἀνθράκων καθαρτικῶν ὁ Θεὸς, δι' ὅ πού φησιν· Ἄνθρακες ἀνήφθησαν ἀπ' αὐτοῦ. Καὶ πῦρ καταναλίσκον τὸν Θεὸν ἐκάλει Μωσῆς. Βαπτίζει καὶ ὁ Σωτὴρ ἁγίῳ Πνεύματι καὶ πυρί. Οὐκ ἔστι γὰρ καθαρθῆναι, πλὴν διὰ τοῦ θείου πυρός. Ὁποῖον γάρ ἐστιν ἑκάστου τὸ ἔργον, τὸ πῦρ αὐτὸ δοκιμάσει. Καὶ σωθήσεται δὲ, φησὶν, ὡς διὰ πυρός. Μή ποτε δὲ Χριστοῦ σύμβολον ληπτέον τὸν ἄνθρακα, ὃς ξύλον μέν ἐστι τῇ φύσει, πλὴν ὅλος δι' ὅλου μεμέστωται τοῦ πυρὸς, οὗ καὶ τὴν δύναμιν ἔχει καὶ τὴν ἐνέργειαν. Παρεικάζειν δὲ φιλεῖ πυρὶ καὶ τὸν Θεὸν ἡ θεία Γραφή. \"Γέγονε δὲ σὰρξ ὁ Λόγος, καὶ ἐσκήνωσεν ἐν ἡμῖν.\" Ἐν τῷ Χριστῷ γὰρ πᾶν τὸ τῆς θεότητος κατῴκηκε πλήρωμα, κατὰ τὸν τῆς ἑνώσεως τρόπον.","english":"The house was filled with smoke. 13. And one of the Seraphim was sent to me, and in his hand he had a coal, which he took with the tongs from the altar, and he touched my mouth, and said: Behold, this has touched your lips, etc. To Jeremiah, when he had said, \"O Lord, who are, behold, I do not know how to speak, for I am young,\" the Lord stretched out his hand and touched his mouth, filling it with the prophetic grace, since it did not need cleansing. But now, to him who needs this cleansing, it is not the Lord but one of the Seraphim who brings the cleansing coal; hence they fittingly received the name \"burners,\" that is, those who set on fire. For which reason it has been said concerning the angelic power: \"Who makes his angels spirits, and his ministers a flame of fire.\" For they are purifiers of those who need cleansing. And God fills his own altar with cleansing coals, wherefore he says somewhere: \"Coals were kindled from him.\" And Moses called God a consuming fire. The Savior also baptizes with the Holy Spirit and fire. For it is not possible to be cleansed except through the divine fire. For what sort of work each one's is, the fire itself will test. And he will be saved, it says, as through fire. But perhaps the coal is to be taken as a symbol of Christ, which is wood by nature, yet wholly and entirely filled with fire, whose power and energy it also has. And the divine Scripture is accustomed to compare God also to fire. \"And the Word became flesh, and dwelt among us.\" For in Christ the whole fullness of the Godhead has its dwelling, according to the manner of the union.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 1:14","text":"The English carries the scriptural phrase “the word became flesh”, which matches John 1:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":108,"ref":"p108","source":"Θαυματουργὸς ἐντεῦθεν καὶ τοῦ Σωτῆρος ἡ σάρξ. Ἥψατο γοῦν τῆς σοροῦ καὶ ἀνέστησε τὸν τῆς χεῖρας υἱόν. Καὶ πτύσας, τὸ βλέπειν χαρίζεται, ὃς περικαθαίρει τὰ χείλη γινόμενος ἐν αὐτοῖς, ὅταν τὴν πίστιν ὁμολογῶμεν τὴν εἰς αὐτόν. Διὸ καὶ Παῦλός φησιν· \"Ἐγγύς σου τὸ ῥῆμά ἐστιν ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου· τουτέστιν τὸ κήρυγμα τῆς πίστεως, ὃ κηρύσσομεν,\" καὶ τὰ ἐπὶ τούτοις. Δι' αὐτοῦ γὰρ ὁ τῆς ἁμαρτίας ἐκτήκεται ῥύπος, γινόμεθά τε τῷ πνεύματι ζέοντες. Αὐτοῦ γὰρ ἡ σὰρξ ἦρε τὴν ἁμαρτίαν τοῦ κόσμου. Καὶ Δαβὶδ δέ φησι· \"Πεπυρωμένον τὸ λόγιον σου σφόδρα, καὶ ὁ δοῦλός σου ἠγάπησεν αὐτό·\" τῆς ἐντεῦθεν ἐνεργείας αἰσθόμενος. Συγγενὲς δὲ τούτου τὸ πῦρ τὸ ἐπὶ τῆς βάτου καὶ τοῦ Χωρήβ· τοιούτῳ πυρὶ Κλεώπα καὶ Σίμωνος ἐκαίετο ἡ καρδία, ὅτε διήνοιγεν αὐτοῖς ὁ Κύριος τὰς Γραφάς. Τοιοῦτον Ἱερεμίας ἔλαβε πῦρ, δι' ὃ καὶ ἔλεγεν· \"Καὶ ἐγένετο πῦρ ἐν τοῖς ἐγκάτοις μου, καὶ παρ' εἶναι πάντοθεν.\" Τοῦτο καὶ ὁ Σωτὴρ ἐπὶ τὴν γῆν ἦλθεν βαλεῖν. \"Καὶ τί θέλω, φησίν; ἀλλ' ἤδη ἀνήφθη.\" Τοῦτο τὸ πῦρ ἀπὸ τοῦ θυσιαστηρίου λαμβάνει τὸ Σεραφείμ. Χωρίον δὲ τοῦτο καθαρισμοῦ ψυχῶν ἐπουράνιον, ὅθεν ἐκπέμπεται ταῖς ἁγιαζομέναις δυνάμεσι τὸ καθάρσιον πῦρ. Αὖται μέντοι τῆς πρεπούσης ἑκάστῃ παρὰ Θεοῦ τιμῆς ἀπολαύουσαι ὑπὸ ζυγὸν ὑπάρχουσιν ἕνα· νεύμασι γὰρ ὑπηρετοῦσι Δεσποτικοῖς, ἐν μέρει τιμῆς τὴν δουλείαν δεχόμενα. Διὸ καὶ νῦν τὸ Σεραφεὶμ τῇ τοῦ προφήτου καθάρσει διακονεῖ, λαμβάνον τῇ λαβίδι τὸν ἄνθρακα, τὸ σέβας ἐμφαῖνον, ὅπερ ἔχει πρὸς τὸ θυσιαστήριον, χειρὶ μὴ τολμῆσαν ἐφάψασθαι.","english":"From this, the flesh of the Savior is also wonder-working. At any rate, he touched the bier and raised the son of the widow. And having spat, he grants sight, he who purifies the lips by coming to be in them, whenever we confess the faith in him. Therefore Paul also says: \"The word is near you, in your mouth and in your heart; that is, the word of faith which we proclaim,\" and what follows. For through him the filth of sin is melted away, and we become boiling in the spirit. For his flesh bore the sin of the world. And David also says: \"Your oracle is exceedingly purified by fire, and your servant has loved it,\" having perceived the activity that comes from it. Kindred to this is the fire at the bush and at Horeb; with such fire the heart of Cleopas and Simon was burning when the Lord opened the Scriptures to them. Such fire Jeremiah received, on account of which he also said: \"And it became fire in my inward parts, and I am utterly consumed from every side.\" This the Savior also came to cast upon the earth. \"And what do I wish,\" he says? \"But it is already kindled.\" This fire the Seraphim takes from the altar. And this is a heavenly place of purification of souls, from which the purifying fire is sent out to the powers that are being sanctified. These, indeed, enjoying the honor that is fitting for each from God, exist under one yoke; for they serve the master's nod, receiving servitude as a share of honor. Therefore even now the Seraphim ministers to the purification of the prophet, taking the coal with the tongs, displaying the reverence which it has toward the altar, not having dared to touch it with the hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Ἀληθινὸν γὰρ ἦν τὸ πῦρ, ἀλλ' οὐκ ἀλλότριον, ᾧ Ναβὰδ καὶ Ἀβιοὺδ κατεκάησαν. Τοῦτο γὰρ ὡς μὴ καῖον τοῖς χείλεσιν τοῦ προφήτου προσάγεται. Οὗτο νῦν διὰ τὸ καυστικὸν ἡ λαβὶς, ἀλλὰ δηλοῖ τὴν ἐν ἑκάστῳ τυγχάνουσαν ἐπιτηδειότητα πρὸς τὴν ἀναλογίαν τῆς ἐν ἑκάστῳ ὑπαρχούσης πρὸς τὸ καλὸν οἰκειώσεως. Ἢ, ὅτι τὴν ἐπὶ Χριστῷ πίστιν καὶ γνῶσιν, καθάπερ τινὶ λαβίδι, δεχόμεθα διὰ νομικῶν τε ἅμα καὶ προφητικῶν παιδευμάτων, ὧν ταῖς μαρτυρίαις οἱ ἀπόστολοι τοὺς ἰδίους λόγους ἐπισφραγίζοντες, ἔπειθον τοὺς ἀκούοντας, τὸν ἄνθρακα τοῖς αὐτῶν προσάγοντες χείλεσιν, καὶ τὴν πίστιν ὁμολογῆσαι παρασκευάζοντες· ὃν ὁ προφήτης δεξάμενος θαῤῥεῖ, μηκέτι λέγων· Τάλας ἐγώ· ἀποστολῇ δὲ τῇ παρὰ τοῦ φανέντος ἐπιτρέχων αὐτόματος. Τοσοῦτον δύνανται δυνάμεις λειτουργικαὶ πεμπόμεναι πρὸς τοὺς μέλλοντας κληρονομεῖν σωτηρίαν, οὐκ αὐθεντικῶς, οὐδὲ αὐτεξουσίως παραγινόμεναι.\n\nΠροηγουμένη γὰρ αὐταῖς καὶ κατὰ φύσιν ἐστὶ ζωὴ τῷ τοῦ Θεοῦ κάλλει ἐνατενίζειν ἀεὶ, καὶ διηνεκῶς δοξάζειν αὐτόν· περιστατικὴ δὲ ταύταις ἐνέργεια ἡ πρὸς ἡμᾶς τοὺς ἀνθρώπους ἐπιμέλεια καὶ στροφή. Τοιαύτη καὶ ἡ νῦν προσενεγκοῦσα τὸν ἄνθρακα. Νοήσωμεν δὲ τοῦτον λόγον ἀληθῆ, διαπύρως καὶ ἐλεγκτικῶς τὸ ψεῦδος καθαίροντα, οἷς ἂν ἀπὸ τῆς δραστηρίου δυνάμεως προσενεχθῇ. Τὴν γὰρ χεῖρα τοῦ Σεραφεὶμ ἐνέργειαν χρὴ νοεῖν ἀγαθῶν παρεκτικήν. Ὁ δ' οὖν Κύριος καθαρθέντα τὸν προφήτην προστακτικῶς οὐκ ἀπέστειλεν, ἀλλά φησι· Τίς πορεύσεται; Δοκιμάζοντος δὲ τοῦτον ἡ τοιαύτη φωνὴ, καὶ τὴν αὐτοῦ προθυμίαν προκαλουμένου, ὡς ἂν τῆς ἀγαθῆς προαιρέσεως κομίζοιτο τὸν μισθόν.","english":"For the fire was true, not alien, by which Nadab and Abihu were consumed. For this fire, as not burning, is brought to the lips of the prophet. Here now, because of its burning property, it is the tongs, but it signifies the fitness that exists in each person, in proportion to the affinity toward the good that is present in each. Or, that we receive faith and knowledge in Christ as if by a kind of tongs, through both legal and prophetic teachings, by whose testimonies the apostles, sealing their own words, persuaded their hearers, bringing the coal to their lips and preparing them to confess the faith; which the prophet, having received, takes courage, no longer saying, \"Wretched am I,\" but hastening of his own accord at the commission from the one who appeared. So great is the power of the ministering powers sent to those who are about to inherit salvation, not coming of their own authority nor by their own free choice.\n\nFor their primary and natural life is to gaze always upon the beauty of God and to glorify him continually; but their circumstantial activity is the care and turning toward us humans. Such is also the one now bringing the coal. Let us understand this as the true word, which purifies falsehood with fire and refutation, in whomever it is brought by the active power. For the hand of the Seraph must be understood as the energy that supplies good things. The Lord, then, did not send the prophet away with a command once he was purified, but says, \"Who will go?\" Such a voice tests him and calls forth his eagerness, so that he might receive the reward of his good choice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"Ἔοικε δὲ καὶ αἰτιᾶσθαι λίαν τὸν Ἰσραὴλ, ὡς τοῖς ἀποστελλομένοις ἀεὶ γινόμενον ἀπειθῆ, καὶ διαφόρως αὐτοὺς τιμωρούμενον. Τοιγαροῦν καὶ πρὸς τὸν Ἰεζεκιήλ φησιν ὁ Θεός· \"Ὁ δὲ οἶκος τοῦ Ἰσραὴλ οὐ μὴ ἐθελήσωσιν ἀκοῦσαί σου, διότι οὐ βούλονται εἰσακοῦσαί μου, ὅτι πᾶς ὁ οἶκος τοῦ Ἰσραὴλ φιλόνεικοί εἰσι καὶ σκληροκάρδιοι.\" Ὅθεν ἔοικεν ἀποροῦντι, Τίς δυνήσεται πεῖσαι τὸν Ἰσραήλ; Ὁ δὲ, ἅτε ἄνθρακος τοῦ θείου μεταλαβὼν, καθαρὸς μέν ἐστι, πρόθυμος δὲ καὶ νεανικὸς πρὸς ἀποστολὴν, οὗ μετειληφότες μᾶλλον οἱ τοῦ Χριστοῦ μαθηταὶ θερμότεροι πρὸς ταύτην ἐγένοντο. Θεὸς δὲ τὸν Μωϋσῆν οὐκ ἠρώτησεν, ὡς νῦν Ἡσαΐαν· ἀλλ' ὡς ἔχων ἕτοιμον, φησί· \"Δεῦρο, ἀποστείλω σε πρὸς Φαραὼ βασιλέα Αἰγύπτου.\" Καὶ ὅμως παραιτεῖται, ὁ δὲ πλείστῃ τῇ ἀγάπῃ φερόμενος, ἀορίστως ἀκούσας τοῦ λόγου, ἐπιδίδωσιν ἑαυτὸν μηδὲν ὧν πάσχειν ἤμελλεν λογισάμενος. Ἀλλ' οὐκ ἐναντίαν ταύτῃ διάθεσιν ἔσχεν ὁ Μωϋσῆς. Ἀλλ' ᾔδει τὴν ὑπόθεσιν, εἰς ἣν ἀπεστέλλετο, καὶ ὡς ἀνένδοτός ἐστιν ὁ Φαραὼ, ὁ δὲ λαὸς Ἰσραὴλ δυσπειθὴς, πεῖραν τούτου μαθών. Εὖ γὰρ παθόντες τὸν εὐποιήσαντα φυγεῖν παρεσκεύασαν, καὶ προφάσει ποιμενικῆς τοὺς τῶν ἀνθρώπων θορύβους ἐξέκλινεν. Δηλοῖ δὲ τὴν γνώμην τοῖς ἐφεξῆς. Ὡς γὰρ ταῖς αὐτοῦ λιταῖς τὴν ἐπὶ τῇ μοσχοποιίᾳ δίκην ἀπέδρασαν, τοῦ Θεοῦ πρὸς αὐτὸν εἰπόντος· \"Πορεύου καὶ ὁδήγει τὸν λαὸν τοῦτον, καὶ τὸν ἄγγελόν μου ἐξαποστελῶ ἔμπροσθέν σου,\" φησὶν εὐθέως· \"Δέομαι, Κύριε, εἰ μὴ αὐτὸς σὺ προπορεύῃ ἡμῶν, μὴ ἀναγάγῃς ἡμᾶς ἐντεῦθεν.\" Τίνος χάριν; Ὅτι ἁμαρτωλὸς ὁ λαὸς χρῄζει τοῦ ἀφιέντος ἁμαρτίας, ὅπερ ἀγγέλοις ἀδύνατον.","english":"But he seems also to censure Israel exceedingly, as always becoming disobedient to those who are sent, and punishing them in various ways. Therefore God also says to Ezekiel: \"But the house of Israel will not be willing to listen to you, because they are not willing to listen to me, for all the house of Israel are contentious and hard-hearted.\" Hence he seems to be at a loss: Who will be able to persuade Israel? But he, having partaken of the divine coal, is pure, and eager and vigorous for the mission, of which the disciples of Christ, having partaken more, became the more fervent for it. But God did not ask Moses, as now Isaiah; but as having him ready, he says: \"Come, I will send you to Pharaoh king of Egypt.\" And yet he declines, but he, carried by the greatest love, having heard the word indefinitely, gives himself over, reckoning nothing of what he was about to suffer. But Moses did not have a disposition contrary to this. But he knew the undertaking to which he was being sent, and that Pharaoh is unyielding, and the people Israel disobedient, having learned this by experience. For having been well treated, they made ready to flee from their benefactor, and by the pretext of shepherding he avoided the tumults of men. But he makes his meaning clear in what follows. For since by his entreaties they escaped the penalty for the making of the calf, when God said to him: \"Go and lead this people, and I will send my angel before you,\" he says at once: \"I beseech you, Lord, if you yourself do not go before us, do not lead us up from here.\" For what reason? Because the people, being sinful, need the one who forgives sins, which is impossible for angels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"Τιμωρητικοὶ μὲν γὰρ τῶν ἁμαρτανομένων οἱ ἄγγελοι, συγχωρητικοὶ δὲ τούτων οὐκέτι. Διὸ καὶ ἐξαρχῆς ἔλεγεν, Προχείρισαι ἄλλον ὃν ἀποστελεῖς. Τουτέστιν, Ἐλθέτω ὁ ἀληθινὸς νομοθέτης, ὁ δυνατὸς Σωτὴρ, ὁ μόνος ἔχων ἐξουσίαν ἀφιέναι ἁμαρτίας. Οὐκ εἰσηκούσθη δὲ, ὅτι μήπω παρῆν τὸ πλήρωμα τῶν καιρῶν, καὶ ἔδει ἐν τοῖς τύποις προεθισθῆναι τὴν ἀνθρωπότητα. Ἡσαΐας δὲ τῶν ἁμαρτιῶν ἀφείμενος εἰπὼν, ὅτι Ἐν μέσῳ λαοῦ ἐγὼ οἰκῶ ἀκάθαρτα χείλη ἔχοντος· εἶτα νῦν ἀκούσας, Τίς πορεύεται πρὸς τὸν λαὸν τοῦτον; νομίσας ἐπὶ τῷ παραπλήσια κακείνους εὐεργετηθῆναι, ζητεῖσθαι τὸν ἀποστελλόμενον, ὑπὸ περιχαρείας ἑαυτὸν ὑποβάλλει, ὡς ἂν κακείνοις ἀφεθῇ τὰ ἡμαρτημένα· ἀσφαλῆ μέντοι πεποίηται τὴν ἀπόκρισιν, ὡς ὠφελημένος ἐκ τῆς τοῦ ἄνθρακος ἤδη καθάρσεως. Πρὸς γὰρ δύο λόγους μίαν πεποίηται τὴν ἀπόκρισιν, Τίνα ἀποστελῶ; καὶ, Τίς πορεύσεται; Ἰδοὺ ἐγώ εἰμι, ἀπόστειλόν με, μηκέτι προσθεὶς καὶ, Ἐγὼ πορεύσομαι. Τὸ μὲν γὰρ δέξασθαι τὴν ἀποστολὴν, ἐφ' ἡμῖν· τὸ δὲ δυναμωθῆναι πρὸς τὴν πορείαν, ἐκ τοῦ διδόντος τὴν χάριν Θεοῦ· διὸ τοῦτο κατέλιπε τῷ Θεῷ, μηδὲν ἐπαγγειλάμενος ἀσθενείᾳ τῆς φύσεως...περ οὐκ ἔλαβεν ἑαυτῷ, τοῦτο χαρίζεται Κύριος, εἰπών· Πορεύθητι, καὶ εἶπον τῷ λαῷ τούτῳ. Τὸ δέ· Ἰδοὺ, εἰμὶ ἐγὼ, θαῤῥῶν εἶπεν, ὡς ἤδη τοῦ ὄντος μεταλαβὼν, καὶ ἐν τοῖς οὖσιν ἀριθμῶν ἑαυτὸν μετὰ τὴν κάθαρσιν. Ἐπεὶ δὲ ἔθετο ὁ Θεὸς πρῶτον ἀποστόλους, δεύτερον προφήτας, διὰ τοῦτο Ἡσαΐας πρῶτον τὸ τῆς ἀποστολῆς δέχεται χάρισμα· καὶ Μωϋσῆς ἀκούει· \"Δεῦρο ἀποστελῶ σε·\" καὶ Ἱερεμίας·","english":"For the angels are punitive against those who sin, but they are no longer forgiving of these. Therefore also from the beginning he said, \"Appoint another whom you will send.\" That is, let the true lawgiver come, the mighty Savior, the only one having authority to forgive sins. But he was not heard, because the fullness of the times was not yet present, and it was necessary that humanity be accustomed beforehand in the types. But Isaiah, having been forgiven of his sins when he said, \"I dwell in the midst of a people having unclean lips,\" then now having heard, \"Who will go to this people?\" and thinking that the one being sent was sought for the benefit of those like them, out of great joy he offers himself, so that their sins might be forgiven as well; yet he has made his answer safe, as one already benefited by the purification of the coal. For to two statements he has made one answer: \"Whom shall I send?\" and \"Who will go?\" \"Behold, I am here, send me,\" no longer adding also, \"I will go.\" For to receive the sending is in our power; but to be empowered for the journey is from God who gives the grace; therefore he left this to God, promising nothing in the weakness of nature... which he did not take for himself, the Lord grants, saying, \"Go, and speak to this people.\" But \"Behold, I am here,\" he said with confidence, as one already having partaken of the One who is, and counting himself among those who are after the purification. Since God appointed first apostles, second prophets, for this reason Isaiah first receives the grace of apostleship; and Moses hears, \"Come, I will send you;\" and Jeremiah:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"\"Ὅτι πρὸς πάντας οὓς ἂν ἐξαποστελῶ σε, πορεύσῃ.\" Ἀκούει δὲ φωνῆς Κυρίου ὁ τὸ ἡγεμονικὸν ἐξ αὐτοῦ τυπωθεὶς, διὰ τὴν ἐν αὐτῷ καθαρότητα τοῦ\n\nἐνηχοῦντος ἀκροώμενος Λόγου, ὥσπερ βιβλίῳ τῇ ψυχῇ τὰ νοήματα τὰ θεῖα χαράττοντος. Τί οὖν εἰπεῖν Ἡσαΐας προστάττεται, Ἀκοῇ ἀκούσητε, καὶ οὐ μὴ συνῆτε, καὶ βλέποντες βλέψητε, καὶ οὐ μὴ ἴδητε. Τίνα δὲ βλέψουσιν, ἢ τίνος ἀκούσονται, παρῆκεν ἡμῖν καταλιπὼν τοῦτο σκοπεῖν ἐκ τῆς ἀκολουθίας τοῦ λόγου λεγούσης, ὅτι Ὃν σὺ τεθέασαι Κύριον, ὦ προφῆτα, τοῦτον ὄψεται καὶ ὁ λαὸς οὗτός ποτε· καὶ οὗπερ ἀκήκοας, κακεῖνος ἀκούσεται· ἀλλ' οὐ συνήσει, οὐδὲ γνώσεται, τὴν αὐτοῦ χάριν δέξασθαι μὴ βουλόμενος, ὡς ἀνθρώπου φανέντος ἐπὶ τῆς γῆς. Τοιγαροῦν προϊὼν, \"Ταῖς ἁμαρτίαις ὑμῶν ἐπράθητε, φησὶ, καὶ ταῖς ἀνομίαις ὑμῶν ἐξαπέστειλα τὴν μητέρα ὑμῶν. Διότι ἦλθον, καὶ οὐκ ἦν ἄνθρωπος, ἐκάλεσα καὶ οὐκ ἦν ὁ ὑπακούων.\" Τὸν δὲ τρόπον τοῦ ἑωρακέναι δεικνὺς, τοὺς ὀφθαλμοὺς αὐτῶν ἐκάμμυσαν. Ὁ μὲν γὰρ, ἅτε φῶς ὑπάρχων, πάντων ἐφώτιζε τὰς ψυχὰς, ὡς καὶ τυφλοῖς τὸ βλέπειν χαρίζεσθαι. Οἱ δὲ τοὺς ὀφθαλμοὺς καταμύσαντες, βλέποντες οὐκ ἔβλεπον, τουτέστι, δυνάμενοι βλέπειν, οὐκ ἤθελον. Γίνεται δὲ τοῦτο, ἢ καταφρονήσει τοῦ ὁρωμένου παρατρεπόντων τοὺς ὀφθαλμοὺς, ἢ προσποιήσει τοῦ μὴ ἑωρακέναι, ἅ τις ἑώρακε. Τὸ μὲν οὖν βλέψαι παρῆν αὐτοῖς ἀπὸ τῆς τοῦ ὀφθέντος χάριτος· τὸ μὴ ἰδεῖν δὲ συμβέβηκεν μυσάντων τοὺς ὀφθαλμούς. Οὕτως ἀκούων τις οὐκ ἀκούει, εἰ μὴ συνιῇ παρακούων· ἃ δὴ γέγονεν αὐτοῖς ἐπὶ τῆς τοῦ Σωτῆρος ἐπιδημίας.","english":"Because you shall go to all to whom I send you.\" The one whose ruling faculty was formed by him hears the voice of the Lord, and because of the purity within him he listens to the resounding Word, which engraves the divine thoughts upon the soul as upon a book. What then is Isaiah commanded to say? \"Hearing you shall hear, and you shall not understand; and seeing you shall see, and you shall not perceive.\" But what will they see, or whom will they hear? He has left this for us to consider from the sequence of the discourse, which says: This Lord whom you, O prophet, have beheld, this people too will one day see; and him whom you have heard, they also will hear—but they will not understand, nor will they know, since they do not wish to receive his grace, as though he were a mere man appearing on the earth. Therefore, proceeding further, he says, \"By your sins you were sold, and by your lawless deeds I sent away your mother. For I came, and there was no man; I called, and there was none who obeyed.\" And showing the manner of their seeing, he says, \"They have shut their eyes.\" For he, being light, was enlightening the souls of all, so as even to grant sight to the blind. But they, having shut their eyes, seeing did not see—that is, being able to see, they did not wish to. And this happens either when, out of contempt for the one seen, they turn their eyes away, or when they pretend not to have seen what they have seen. So then, the seeing was present to them from the grace of the one seen; but the not seeing came about because they loathed their eyes. In this way one who hears does not hear, unless he understands, hearing amiss; and these things indeed happened to them at the coming of the Savior.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"Παρόντα γὰρ αὐτὸν ὀφθαλμοῖς ὁρῶντες οὐκ ἔβλεπον, τά τε μυστήρια τῆς βασιλείας διδάσκοντος οὐκ ἠνείχοντο. Οὕτω γὰρ καὶ Παῦλος νοῶν ἔλεγεν ἐν ταῖς Πράξεσιν πρὸς τοὺς ἐν Ῥώμῃ τυγχάνοντας Ἰουδαίους· \"Καλῶς γὰρ τὸ Πνεῦμα τὸ ἅγιον ἐλάλησε διὰ Ἡσαΐου τοῦ προφήτου πρὸς τοὺς πατέρας ὑμῶν λέγον· Πορεύθητι, καὶ εἶπον τῷ λαῷ τούτῳ,\" καὶ τὰ ἑξῆς, εἰς τὴν τοῦ Σωτῆρος ἀναφέρων ἐπιδημίαν τὸν λόγον. Τοῦτο δὲ ἦν ἄρα καὶ μάλα σαφῶς, ὅπερ ἔφη Χριστὸς, τοῖς ἐξ Ἰσραὴλ ἀπειθεῖν εἰρημένοις· \"Μὴ γογγύζετε κατ' ἀλλήλων. Οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ὁ Πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν.\" Καὶ πάλιν· \"Πᾶς ὁ ἀκούσας παρὰ τοῦ Πατρὸς καὶ μαθὼν, ἔρχεται πρός με.\" Οὐκ οὖν ἐκκέκληνται πρὸς ἐπίγνωσιν τοῦ Υἱοῦ δι' ἀποκαλύψεως τοῦ Θεοῦ καὶ Πατρὸς, ὅτι μηδὲ ἦσαν ἄξιοι τῆς αὐτοῦ σωτηρίας τε καὶ ζωῆς· καὶ ἐν τούτῳ τὸ εὔλογον τῆς τοῦ Θεοῦ κρίσεως ἀναφαίνεται. Εἰπόντος γὰρ Ἡσαΐου· Ὅτι ἀκάθαρτα χείλη ἔχω, καὶ περὶ τοῦ λαοῦ πάλιν τὰ ὅμοια, αὐτῷ μὲν ἐδόθη διὰ τοῦ ἄνθρακος ἡ χάρις τῆς συγχωρήσεως· τοῖς δὲ, οὐκέτι. Ὁ μὲν γὰρ ἰδὼν Κύριον Σαβαὼθ, ἐπίστευσεν οἷς ἐθεάσατο· οἱ δὲ βλέποντες ἐπιδημοῦντα τὸν Κύριον, οὐκ ἐπίστευον. Καὶ ὁ μὲν ἀκούσας τῆς δοξολογίας, συνῆκεν· οἱ δὲ τοῦ Σωτῆρος ἀκούσαντες, οὐκ ἐδέχοντο. Καὶ ὁ μὲν κατανυγεὶς τῆς ἰδίας ἁμαρτίας ᾐσθάνετο, καὶ τάλας ἔφη πρὸς ἑαυτόν· τῶν δὲ ἐπαχύνθη ἡ καρδία, πρὸς τὸ μὴ τῶν ἰδίων κακῶν ἐπαισθάνεσθαι, καὶ προσελθεῖν τῷ δωρουμένῳ τὴν ἄφεσιν. Δι' ὅ φησιν ὁ Κύριος πρὸς αὐτούς·","english":"For seeing him present with their eyes, they did not see, and while he taught the mysteries of the kingdom, they did not endure it. For thus Paul also, understanding, said in the Acts to the Jews who were in Rome: \"Well did the Holy Spirit speak through Isaiah the prophet to your fathers, saying: Go, and say to this people,\" and the rest, referring the word to the coming of the Savior. And this was indeed very clearly what Christ said to those from Israel who were said to disobey: \"Do not murmur among yourselves. No one can come to me unless the Father who sent me draws him.\" And again: \"Everyone who has heard from the Father and learned comes to me.\" They were not, then, called to the knowledge of the Son through the revelation of God and the Father, because they were not even worthy of his salvation and life; and in this the reasonableness of God's judgment is made manifest. For when Isaiah said: \"Because I have unclean lips,\" and again similar things about the people, to him the grace of forgiveness was given through the coal; but to them, no longer. For he, having seen the Lord Sabaoth, believed what he beheld; but they, seeing the Lord present among them, did not believe. And he, having heard the doxology, understood; but they, having heard the Savior, did not receive him. And he, pricked to the heart, perceived his own sin, and said to himself, wretched man; but their heart was made dull, so as not to perceive their own evils, and to come to the one who grants forgiveness. Therefore the Lord says to them:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"\"Ὅτι ἀποθανεῖσθε ἐν ταῖς ἁμαρτίαις ὑμῶν.\" Δόξει δὲ κωλύειν ἐπὶ τοὺς χρόνους ταῦτα τοῦ Σωτῆρος ἀνάγεσθαι, τὸ (Εἶπον τῷ λαῷ τούτῳ) λέ γεσθαι δεικτικῶς. Τοῦ γὰρ δεικνυμένου λαοῦ τίς ἤμελλε τοῦ Σωτῆρος ἀκούειν, ἢ βλέπειν αὐτοῦ τὰ θαυμάσια; Ἐξ ὁμοίου δὲ τοῦτο νοήσομεν. Εἴρηται γάρ τινι τῶν δώδεκα· \"Λαός μου, τί ἐποίησά σοι; ἀποκρίθητί μοι. Διότι ἀνήγαγόν σε ἐκ γῆς Αἰγύπτου, καὶ ἐξ οἴκου δουλείας ἐλυτρωσάμην σε, καὶ ἐξαπέστειλα ἔμπροσθέν σου τὸν Μωσῆ, καὶ Ἀαρὼν, καὶ Μαριάμ.\" Ὥσπερ γὰρ τότε οὐχὶ ὁ κατὰ τὸν προφήτην λαὸς εἶδε τὴν Αἴγυπτον, οὐδὲ παρὰ τῶν εἰρημένων ὡδήγηται, καὶ ὅμως, ὡς ἐπὶ τούτοις ἀγνωμονῶν ὀνειδίζεται· οὕτω καὶ νῦν οἱ μὲν τότε ζῶντες ἐδείκνυντο· τὰ δὲ τῆς προφητείας, κατὰ τὴν τοῦ Σωτῆρος ἐπιδημίαν ἐξέβαινεν. Ἔστι δὲ καὶ συνήθης ὁ τοιοῦτος λόγος ἡμῖν, ὃν ἀλλοιούμενόν τινες προσηγόρευσαν. Τὸν αὐτὸν γὰρ καλοῦμεν χορὸν, καὶ ὅτε καθ' ἕνα ἐκάστου τῶν αὐτὸν πληρούντων ὑπεξελθόντος, ἕτεροι τοὺς ἐκείνων διαδέξονται τόπους. Ὃ δὴ καὶ πάσχουσιν πόλεις διαδοχῇ τῶν ἐπιγινομένων ἀντὶ τῶν ἐν μέρει θνησκόντων ἀναπληρούμεναι. Οὕτω καὶ λαὸς ὁ νῦν","english":"Because you will die in your sins.\" But it will seem to hinder these things from being referred to the times of the Savior, that \"I said to this people\" is spoken demonstratively. For who of the people being pointed out was going to hear the Savior, or see his wonders? But we shall understand this from a similar case. For it has been said to one of the twelve: \"My people, what have I done to you? Answer me. Because I brought you up from the land of Egypt, and from the house of bondage I redeemed you, and I sent before you Moses, and Aaron, and Miriam.\" For just as then the people according to the prophet did not see Egypt, nor were they guided by those who were spoken of, and yet, as if acting ungratefully in these matters, they are reproached; so also now those living at that time were being pointed out; but the things of the prophecy were coming to pass at the coming of the Savior. And this manner of speech is also customary to us, which some have called \"alteration.\" For we call the same chorus, even when, each one of those who fill it having departed one by one, others succeed to their places. And this is exactly what cities experience, being filled up by the succession of those who come after in place of those who die in turn. Thus also the people, the present","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"τῷ προφήτῃ δεικνύμενος λέγοιτ' ἂν ὁ αὐτὸς τῷ ἐπὶ τοῦ Σωτῆρος ὑπάρχειν, οὐ διαμονῇ τῶν καθ' ἕκαστον, τῇ κοινῇ δὲ τοῦ ἔθνους ὀνομασίᾳ. Τούτων οὖν ὁ προφήτης ἀκούσας πυνθάνεται. Ἕως πότε, Κύριε; Τί γὰρ ἔσται τέλος τῆς τοσαύτης αὐτῶν ἀβλεψίας; Ὁ δὲ Θεὸς, δι' ὧν ἐπιφέρει, δηλοῖ τὰ ἐπὶ Οὐεσπασιανοῦ γενόμενα τοῖς Ἰουδαίοις κακὰ, μετὰ τὸν τοῦ Σωτῆρος σταυρὸν, ὅτε καὶ πλεῖσται πόλεις γεγόνασιν ἀφανεῖς, ὡς ὄνομα τούτων μὴ λείπεσθαι, καθάπερ ἱστόρησεν ὁ Ἰώσηπος. Καὶ ὡς οἶκοι πλεῖστοι τῶν οἰκητόρων κεκένωνται μαχαίρᾳ, καὶ λιμῷ, φυγαῖς τε καὶ αἰχμαλωσίᾳ διεφθαρμένων. Ἀντὶ δὲ τοῦ, Καὶ μετὰ ταῦτα μακρυνεῖ ὁ Θεὸς τοὺς ἀνθρώπους, σαφέστερον ἐξέδωκε Σύμμαχος εἰπών· Μακρὰν ποιήσει Κύριος τοὺς ἀνθρώπους. Τοῦτο δὲ τὴν αἰχμαλωσίαν παρίστησι, καὶ τὸν τῆς φυγῆς σκεδασμόν. Τινὲς δὲ τοῦτό φασι δηλοῦν τὴν τῶν Ἰουδαίων ἀπὸ τοῦ Θεοῦ ἀλλοτρίωσιν, οἷς ἡ ἀπὸ μέρους ἐγένετο πήρωσις, ἵνα τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ. Ἐμακρύνθησαν δὲ ἁγίους ἀπεκτονότες, προσθέντες δὲ καὶ αὐτὸν τὸν ἀρχηγὸν τῆς ζωῆς· ἀλλὰ καὶ οἱ καταλειφθέντες, φησὶ, πληθυνθήσονται, καίπερ οὕτως ὄντες ὀλίγοι, ὡς δοκεῖν αὐτοὺς μέρος εἶναι τῶν ἐφθαρμένων τὸ δέκατον. Τί δὲ καὶ τούτων ἔσται τέλος, ἐπήνεγκε. Καὶ πάλιν ἔσται εἰς προνομὴν, καὶ τὰ ἑξῆς· ἀνθ' ὧν ἐξέδωκε Σύμμαχος, Καὶ πάλιν ἔσται εἰς καταβόσκησιν ὡς δρῦς, καὶ ὡς βάλανος, ἥτις ἀποβαλοῦσα ἵσταται μόνη, ἐρημίαν παντελῆ τοῦ λόγου προαγορεύοντος ὑπ' Ἀδριανοῦ γεγονυῖαν τοῦ αὐτοκράτορος, ὅτε διατάγμασι καὶ νόμοις βασιλικοῖς οὐδὲ πόῤῥωθεν αὐτοῖς ἐξῆν τῆς ἑαυτῶν μητροπόλεως τὴν ἐρημίαν ἰδεῖν·","english":"Being pointed out by the prophet, the same man could be said to be present in the time of the Savior, not by the continuance of individuals, but by the common name of the nation. Having heard these things, then, the prophet asks, \"Until when, Lord?\" For what will be the end of their great blindness? And God, by what he adds, makes clear the evils that came upon the Jews in the time of Vespasian, after the cross of the Savior, when very many cities became invisible, so that not even their name remained, as Josephus related. And how very many houses were emptied of their inhabitants by the sword, and by famine, and by flights and captivity those who were destroyed. But instead of \"And after these things God will remove men far away,\" Symmachus gave a clearer rendering, saying: \"The Lord will make men far away.\" This indicates the captivity and the scattering of flight. But some say this indicates the alienation of the Jews from God, upon whom the partial blindness came, so that the fullness of the nations might enter. And they were made far away by having killed the saints, and by adding also the very author of life. But even those left behind, he says, will be multiplied, though they are so few that they seem to be a tenth part of those destroyed. And what will be the end even of these, he added: \"And again it will be for plunder,\" and the rest; in place of which Symmachus gave: \"And again it will be for grazing, as an oak, and as an acorn, which, having cast off its fruit, stands alone,\" the passage foretelling the complete desolation that came about by Hadrian the emperor, when by royal decrees and laws it was not permitted them even from afar to see the desolation of their own mother city.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"ὅτε καὶ ξένοι τινὲς ἀλλογενεῖς κατέσχον ἐξελληνισθέντα τὸν τόπον, καὶ τὴν προσηγορίαν ἡ πόλις μετέλαβεν, ἐπώνυμος γενομένη τοῦ ταύτην ὑστάτου πολιορκήσαντος. Οἰκεῖα δὲ λίαν τὰ παραδείγματα, ὡς τερέβινθος, ἢ ὡς δρῦς, ἢ ὡς βάλανος, ὅταν ἐκπέσῃ ἐκ τῆς θήκης αὐτῆς. Οὐκέτι γὰρ ἀμπελὼν Κυρίου Σαβαὼθ, οὐδ' ὡς παράδεισος Θεοῦ, οὐδ' ὡς ἐλαία ὡραία, οὐδ' ὡς φοῖνιξ κατὰ τὸν δίκαιον, ἢ ἄλλο τι τῶν ἡμέρων καὶ ἀναγκαίων φυτῶν ἔσεσθαι τούτους φησὶν, ὡς βάλανον. Οὐδὲ αὐτὴν συνεστῶσαν, ἀλλὰ πεσοῦσαν τῆς θήκης. Καὶ ὡς τερέβινθον, ἢ κατὰ τοὺς ἄλλους ἑρμηνευτὰς, ὡς δρῦν δὲ καὶ βάλανον. καὶ δρυμὸν, καὶ τῶν ἄλλων δένδρων, ὅσαπερ ἄκαρπα καὶ ἀνήμερα τὰ ἔθνη καλεῖν τὰ ἀλλόφυλα σύνηθες τῇ Γραφῇ. Οἴει ὅμοιον ἔσεσθαι τὸ Ἰουδαίων ἔθνος φησὶ, μηδενὶ διαφέροντα τρόπῳ καὶ βίῳ, πλὴν ἐπὶ τὸ χεῖρον, ὡς τοὺς μὲν τὰς οἰκείας ἐπέχειν χώρας, καὶ τοὺς κατὰ φύσιν τὴν αὐτῶν προφέρειν καρποὺς, τοὺς δὲ τῆς ἑαυτῶν ἐκπεπτωκέναι, καὶ μηδὲ ὁμοίως ἐκείνοις ἐνεργεῖν, ὡς διὰ τοῦτο παραβάλλεσθαι δοκεῖ ἀγρίῳ φυτῷ, καὶ βαλάνου καρπῷ ζώων ἀλόγων θρεπτικῷ. Ἐπὶ τούτοις, μετὰ προσθήκης ἀστερίσκων, ἐπιλέγει περὶ τοῦ ἐξ αὐτῶν ἁγίου σπέρματος, περὶ οὗ τό· \"Εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα,\" προὐλέγετο. Θεοδοτίων μὲν γὰρ ἔφη, Τὸ σπέρμα ἅγιον τὸ στήλωμα αὐτῆς. Ὁ δὲ Ἀκύλας στήλωσις ἔφησεν. Ὁ δὲ Σύμμαχος, ἡ στάσις αὐτῆς. Στάσις γὰρ τοῦ ἐκπεσόντος λαοῦ, τὸ ἐξ αὐτῶν ἅγιον σπέρμα τὸ μὴ τὴν ὁμοίαν τοῖς λοιποῖς ὑπομεῖναν πτῶσιν. Οἱ τὴν σωτήριον χάριν δεξάμενοι, καὶ συνέντες τὴν ἀκοὴν, καὶ ἰδόντες ἐθεάσαντο.","english":"At that time certain foreigners of another race took possession of the place after it had been Hellenized, and the city received a new name, being named after the one who last besieged it. The examples are very apt: as a terebinth, or as an oak, or as an acorn, when it falls from its husk. For no longer, he says, shall they be a vineyard of the Lord Sabaoth, nor as a paradise of God, nor as a beautiful olive tree, nor as a palm according to the righteous man, nor any other of the cultivated and necessary plants, but as an acorn—not even standing firm, but fallen from its husk. And as a terebinth, or according to the other translators, as an oak and an acorn, and a thicket, and the rest of the trees, as many as are unfruitful and wild, Scripture is accustomed to call the foreign nations. He says that the nation of the Jews shall be like this, differing in no way in manner or life, except for the worse: that the others hold their own lands and bring forth their natural fruits, while these have fallen from their own and do not even act like them, so that for this reason it seems to be compared to a wild plant and to the fruit of an acorn, which is food for irrational animals. In addition to these things, with the addition of asterisks, he adds concerning the holy seed from them, about which the passage \"Unless the Lord Sabaoth had left us a seed\" was spoken beforehand. For Theodotion said, The holy seed is its stump. But Aquila said stumps. And Symmachus, its standing. For the standing of the fallen people is the holy seed from them, which did not undergo the same fall as the rest—those who received the saving grace, and understood the report, and seeing, beheld.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Οὓς μακαρίζων ὁ Σωτὴρ ἔλεγεν· \"Μακάριοι οἱ ὀφθαλμοὶ, ὅτι βλέπουσιν, καὶ τὰ ὦτα ὑμῶν, ὅτι ἀκούουσι.\" Τινὲς δὲ τὸ, Καὶ οἱ καταλειφθέντες πληθυνθήσονται, ἐπὶ τῶν εἰς Χριστὸν πεπιστευκότων ἐδέξαντο. Εἰ δέ φησι, Καὶ ἔσονται εἰς προνομὴν, καὶ τὰ ἑξῆς, δηλοῖ, φασὶ, τὴν κατὰ μικρὸν ἀπὸ τῶν Ἰουδαϊκῶν ἐθῶν, ἐπὶ τὴν κατὰ τὸ Εὐαγγέλιον πολιτείαν μεταβολήν. Πάλιν γὰρ εἰς προνομὴν οὗτοι γενήσονται συνηγμένοι, ὡς συνάγεται ὁ τῆς τερεβίνθου καρπὸς, καὶ ὡς ἡ βάλανος ἡ ὥριμος ἤδη πρὸς συλλογήν. Τότε γὰρ ἀπολύεται ἀπὸ τοῦ πρὸς τῇ θήκῃ δεσμοῦ ἡ πεφθεῖσα ἤδη καὶ τελειωθεῖσα τῷ χρόνῳ. Τάχα δὲ, φασὶ, καὶ διὰ τὸ ἐκπεπτωκέναι γενομένους ἐν τῇ διασπορᾷ, βαλάνῳ τῆς θήκης ἐκπεσούσῃ παρεβλήθησαν. Συνάγονται δὲ οὗτοι, ὡς τερέβινθός τε καὶ βάλανος, ἐν τῷ γενέσθαι σπέρμα ἅγιον ἐν τῇ στάσει καὶ βεβαιότητι\n\nαὐτῶν, κατὰ τὴν προσθήκην Θεοδοτίωνος. Τινὲς δὲ οὕτως ἐνόησαν. Ἠρώτησεν ὁ προφήτης· Μέχρι τίνος ἡ πώρωσις; ὁ δὲ Θεὸς δηλῶν τὴν τοῦ παρόντος βίου συντέλειαν, τὰ ἐπὶ τούτοις ἐπήνεγκε. Δεῖ γὰρ πρῶτον πολέμους ἡμᾶς ἀκοῦσαι, καὶ ἀκοὰς πολέμων, ἀναστῆναί τε ἔθνος ἐπ' ἔθνος, ἐρημωθῆναί τε πόλεις, καὶ οἴκους, εἶτα τὸ τέλος. Μεθ' ὃ μακρύνονται λοιπὸν, μετὰ τὸν τῆς ἀναστάσεως δηλονότι καιρὸν, διηνεκῆ ζῶντες βίον, ἀνῃρημένης εἰς ἅπαν φθορᾶς τε πάσης καὶ ἁμαρτίας· τὸν δὲ νῦν πεπωρωμένον Ἰσραὴλ, ἐν ἐσχάτοις τοῦ αἰῶνος κληθήσεσθαι καιροῖς ἡ θεία λέγει Γραφή. ΚΕΦΑΛ. Ζʹ. αθʹ.","english":"Those whom the Savior was blessing when he said, \"Blessed are the eyes, because they see, and your ears, because they hear.\" But some have taken the phrase \"And those who are left shall be multiplied\" as referring to those who have believed in Christ. And if he says, \"And they shall be for a spoil,\" and what follows, they say this indicates the gradual change from Jewish customs to the way of life according to the Gospel. For again these shall become a spoil when gathered, as the fruit of the terebinth is gathered, and as the acorn already ripe for collection. For then it is loosed from its bond to the husk, having already ripened and been brought to perfection by time. And perhaps, they say, it is also because they have fallen out and come to be in the dispersion that they were compared to an acorn fallen from its husk. And these are gathered, as both terebinth and acorn, in that they become a holy seed in their standing and firmness, according to the addition of Theodotion. But some have understood it thus. The prophet asked: \"Until when shall the hardening be?\" And God, indicating the consummation of the present life, brought in what follows. For it is necessary that we first hear of wars, and rumors of wars, and that nation rise against nation, and that cities and houses be laid waste, and then the end. After which they are thereafter removed far off, evidently after the time of the resurrection, living a continuous life, all corruption and every sin having been done away with. But the now-hardened Israel, the divine Scripture says, shall be called in the last times of the age. Chapter 7, 19.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"Καὶ ἐγένετο ἐν ταῖς ἡμέραις Ἄχαζ τοῦ Ἰωάθαμ, τοῦ υἱοῦ Ὀζίου βασιλέως Ἰούδα, ἀνέβηῬαασσὼν βασιλεὺς Ἀρὰμ, καὶ Φακεὲ υἱὸς Ῥομελίου, βασιλεὺς Ἰσραὴλ, ἐπὶ Ἱερουσαλὴμ, πολεμῆσαι αὐτὴν, καὶ οὐκ ἠδυνήθησαν πολιορκῆσαι αὐτὴν9, κ.τ.λ. Τὰ πρῶτα τῆς προφητείας ἐπὶ Ὀζίου βασιλέως ἐλέλεκτο. Μεθ' ὃν Ἰωάθαμ. Οὗ κατ' ἀρχὰς τῆς βασιλείας ἡ ὀπτασία γέγονε Κυρίου Σαβαὼθ καὶ τῶν Σεραφεὶμ, δηλοῦσα τοῦ Μονογενοῦς τὴν θεότητα. Ἐτῶν δὲ διαγενομένων ἑκκαίδεκα (τοσαῦτα γὰρ ἐβασίλευσεν Ἰωάθαμ), Ἄχαζ ὁ δυσσεβέστατος διαδέχεται, καθ' ὃν θεσπίζεται τὰ προκείμενα, προφητεύοντα περὶ τῆς κατὰ σάρκα γενέσεως τοῦ Μονογενοῦς. Ἔδει γὰρ ἀκολούθως ἐπενεχθῆναι ταύτην τοῖς περὶ τῆς θεότητος εἰρημένοις. Ἡ δὲ τῆς προφητείας ὑπόθεσις αὕτη ἀσεβοῦντι μετὰ τῶν ὑπηκόων Ἄχαζ κατὰ θείαν δίκην δύο βασιλεῖς ὁ Δαμασκοῦ καὶ Σαμαρείας ἐπέθεντο. Ῥαασσὼν ὁ πρῶτος, ὁ δὲ δεύτερος Φακεέ. Τοιγαροῦν ἀναιροῦσι μὲν αὐτῶν δώδεκα μυριάδας αἰχμαλώτους δὲ λαμβάνουσιν εἴκοσι· μετὰ τὴν τοιαύτην πληγὴν, καὶ δεύτερον ἐπεστράτευσαν ἑλεῖν ἐκ πολιορκίας ἐθέλοντες τὴν Ἱερουσαλὴμ, ἀποκτεῖναί τε τὸν Ἄχαζ, καὶ ἀντ' αὐτοῦ βασιλέα καταστῆσαι τὸ νῦν Ταβεήλ. Ὧν ἀναγγελθέντων τῷ οἴκῳ Δαβὶδ (οὕτω δὲ τοὺς ἐκ Δαβὶδ ἅπαντας μετὰ τῶν ὑπηκόων ἐκάλουν), πάντες οὗτοι σαλεύονται τὴν ψυχὴν, πείρᾳ τῶν προλαβόντων δεδιότες τὰ μέλλοντα. Ταῦτα μετ' ἀκριβείας ἡ δευτέρα τῶν Παραλειπομένων ἐδήλωσεν. Τὸν δὲ σάλον αὐτῶν ἀπεικάζει ξύλῳ δρυμοῦ, μηδὲ νῦν δένδρον παραλαβὼν εὐγενές τε καὶ ἥμερον.","english":"And it came to pass in the days of Ahaz son of Jotham, son of Uzziah, king of Judah, that Rezin king of Aram went up, and Pekah son of Remaliah, king of Israel, against Jerusalem, to fight against it, and they could not besiege it, etc. The first parts of the prophecy had been spoken in the days of King Uzziah. After him came Jotham, at the beginning of whose reign the vision of the Lord Sabaoth and the Seraphim occurred, declaring the divinity of the Only-Begotten. But when sixteen years had passed (for so many years Jotham reigned), Ahaz, the most impious, succeeds him, in whose time the present oracles are delivered, prophesying concerning the fleshly generation of the Only-Begotten. For it was fitting that this should follow in order after what had been said about the divinity. The subject of the prophecy is this: because Ahaz was impious together with his subjects, by divine judgment two kings, of Damascus and of Samaria, attacked him—Rezin the first, and Pekah the second. Accordingly they slay a hundred and twenty thousand of them and take twenty thousand captive; after such a blow, they campaigned a second time, wishing to take Jerusalem by siege, to kill Ahaz, and to set up in his place as king one Tabeel. When these things were reported to the house of David (for so they called all those descended from David together with his subjects), all these are shaken in soul, fearing the future from the experience of what had gone before. The second book of Paralipomenon declared these things with accuracy. And he likens their shaking to a tree of the forest, not now taking a tree that is noble and cultivated.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"Ἀλλ' ὁ μὴ θέλων τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ μετανοῆσαι, καὶ ἐπιστρέψαι, καὶ ζῇν αὐτὸν, οὓς πρώην τιμωρία, τούτους νῦν φιλανθρωπία μετέρχεται. Πέμπει γὰρ πρὸς Ἄχαζ τὸν προφήτην, μετὰ τοῦ περιλειφθέντος ἐκ πλειόνων υἱοῦ. Καλεῖ δὲ τοῦτον Ἰασούβ. Περιελείφθη δὲ ἢ θανάτου τῶν ἀδελφῶν, ἢ τῆς τῶν πολλῶν Ἰουδαίων πλάνης μὴ μετασχών. Ἔδει γὰρ τὸν σωθέντας τῆς πλάνης μαθητεύεσθαι τῷ πατρὶ διὰ τοῦ παρεῖναι προσιόντι θαρσαλέως Θεῷ, καὶ ποιοῦντι τὰ κελευόμενα· εἰπεῖν δὲ προστάττει· Φύλαξαι τοῦ ἡσυχάσαι. Ὅπερ Σύμμαχος μέν φησιν, Φύλαξαι, καὶ ἡσύχασον. Ὁ δὲ Θεοδοτίων, Πρόσχες, καὶ ἡσύχασον. Καπνιζομένους δὲ δαλοὺς, τοὺς δύο κέκληκε βασιλεῖς, ὡς μήτε φῶς, μήτε δύναμιν ἔχοντας καυστικὴν ἤδη σβεσθεῖσαν. Εἰ γὰρ καὶ παιδευτικῇ, φησὶ, δυνάμει μετῆλθεν ὑμᾶς, ἢν ὀργὴν οἶδε καλεῖν ἡ Γραφὴ, παραδοὺς τοῖς πολεμίοις ὑμᾶς, ἀλλ' οὖν παίσας ἰάσομαι, δι' ἀμφοῖν ὑμᾶς καλῶν εἰς εὐσέβειαν, δι' ὃ νῦν ἀνόνητος ἡ τῶν βασιλέων βουλή. Ἀρὰμ δὲ λέγει Συρίαν, Σαμάρειαν δὲ τὴν νῦν Σεβαστήν. Ἀρκεῖ γὰρ, φησὶν, τῇ μὲν Σαμαρείᾳ κεφαλὴν ἔχειν τὴν Δαμασκὸν, καὶ ταύτης εἶναι βασιλέα τὸν Ῥαασσών· τῷ δὲ Ἐφραῒμ τῆς Σαμαρείας. Οὕτω δὲ ἐκάλουν τὰς δέκα φυλὰς Ἰσραὴλ, διὰ τὸν ἐξ Ἐφραῒμ αὐτῶν βασιλεύσαντα, καὶ ταύτης ἡγεῖσθαι Ῥωμελίου υἱόν. Γνῶθι δὲ καὶ τοῦτο πρὸς τοῖς ἄλλοις, Ἄχαζ, ὡς ἐντὸς ἐτῶν πέντε καὶ ἑξήκοντα ἡ τῆς Σαμαρείας ὑπὸ τῶν Ἀσσυρίων βασιλεία καταλυθήσεται, τοῦ βασιλέως σὺν ὑπηκόοις παραδοθέντος αἰχμαλωσίᾳ.","english":"But he who does not desire the death of the sinner, that he should repent and turn back and live, now pursues with loving-kindness those whom previously he pursued with punishment. For he sends the prophet to Ahaz, together with the son who was left remaining out of many. And he calls him Jashub. And he was left remaining either from the death of his brothers, or because he did not share in the error of the many Jews. For it was necessary that those who had been saved from error be made disciples of their father by their boldly drawing near to God as he came, and by doing what was commanded. And he commands him to say: Take heed to be quiet. Symmachus indeed says, Take heed, and be quiet. But Theodotion: Pay attention, and be quiet. And the smoking firebrands he has called the two kings, as having neither light nor burning power, now already extinguished. For even if, he says, with a disciplinary power he came against you—which the Scripture knows to call wrath—handing you over to your enemies, yet having struck I will heal, calling you to piety through both, on account of which now the counsel of the kings is unprofitable. And Aram he calls Syria, and Samaria the present Sebaste. For it is enough, he says, for Samaria to have Damascus as its head, and for Rezin to be king of it; and for Ephraim of Samaria. For thus they called the ten tribes of Israel, because of the one from Ephraim who reigned over them, and that the son of Remaliah leads it. And know this also besides the other things, Ahaz, that within sixty-five years the kingdom of Samaria will be destroyed by the Assyrians, the king together with his subjects being handed over to captivity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"Ταῦτα προσέταξε λέγειν ὁ Θεὸς τῷ Ἄχαζ ἀπαντήσαντα τὸν προφήτην, κατά τινα τόπον, ὃν εὔκαιρον ᾔδει πρὸς τὸ περιτυχεῖν τῷ Ἄχαζ. Τοῦ δὲ χρόνου συμπληρωθέντος, Δαμασκὸς καὶ Σαμάρεια, οἵ τε τούτων βασιλεῖς καὶ ὑπήκοοι, πρὸς τῶν Ἀσσυρίων ἑάλωσαν, ὡς ἡ τετάρτη τῶν Βασιλείων δηλοῖ. Εἷλε γὰρ ὁ μὲν Τεγλαθφαλλασὰρ τὴν Δαμασκὸν καὶ τὸν Ῥαασσὼν,\n\nὁ δὲ Σαλμανασὰρ τὸν Ὠσηὲ καὶ Σαμάρειαν. Κατὰ κοινοῦ δὲ, τὸ ἐκλείψει ἐν τῷ, καὶ ἡ κεφαλὴ Σομόρων. Τά γε μὴν ἑξήκοντα πέντε ἔτη παῖδες Ἑβραίων φαίνονται μετ' ἀκριβείας συνάγεσθαι, τούτων εἰ ποιήσαιτό τις ἀρχὴν ἀπὸ τοῦ πέμπτου καὶ εἰκοστοῦ ἔτους τῆς Ὀζίου βασιλείας. Προφητεύει μὲν γὰρ κατὰ τοῦτον Ἡσαΐας ὁμοῦ καὶ Ἀμώς· θεσπίζει δὲ πρῶτος Ἀμὼς τὴν ἅλωσιν Ἰσραὴλ ἐν ἡμέραις Ὀζίου βασιλέως Ἰούδα, πρὸδύο ἐτῶν τοῦ σεισμοῦ τοῦ γενομένου, φασὶν, ὅτεπερ Ὀζίας εἰσελθὼν εἰς τὸ ἁγίασμα λεπροῦται, καὶ ἡ τοῦ θυσιαστηρίου πιότης ἐκκέχυται. Γίνεται δὲ τὰ λοιπὰ τοῦ Ὀζίου ἔτη εἰκοσιεπτά. Τὰ γὰρ πάντα δύο καὶ πεντήκοντα βεβασίλευκεν, ὧν κατὰ τὸ πέμπτον καὶ εἰκοστὸν, πρῶτος Ἀμὼς θεσπίζει τὰ περὶ τῆς ἁλώσεως Ἰσραήλ· μεθ' ἃ τοῦ Ἰωαθὰμ ἔτη ἑκκαίδεκα, καὶ τοῦ Ἄχαζ ἄλλα τοσαῦτα, καὶ τῆς Ἐζεκίου βασιλείας ἕξ. Ἃ δὴ συντεθέντα πληροῖ τὰ πέντε καὶ τὰ ἑξήκοντα. Ἕκτῳ γὰρ ἔτει Ἐζεκίου τὴν ὑστάτην Ἰσραὴλ αἰχμαλωσίαν ὑπέμεινεν. Ταῦτα προλέγει Θεός. Συνιδὼν δὲ τὸν Ἄχαζ καὶ τὸν ὑπ' αὐτῷ λαὸν ἀπίστως ἔχοντα πρὸς τὰ λελεγμένα, ἐπήγαγε τὸ, Ἑὰν μὴ πιστεύσητε, οὐδὲ μὴ συνῆτε. Τοῖς γὰρ ταῖς ἀπιστίαις περιυβρίζουσιν τοῦ Θεοῦ τὸν λόγον, οὐδ' ἂν γένοιτο σύνεσις ἡ παρ' αὐτοῦ.","english":"God commanded the prophet to say these things to Ahaz, having met him at a place that he knew to be opportune for encountering Ahaz. And when the time was fulfilled, Damascus and Samaria, both their kings and their subjects, were captured by the Assyrians, as the fourth book of Kings makes clear. For Tiglath-pileser captured Damascus and Rezin, and Shalmaneser captured Hoshea and Samaria. And in common, the [prophecy] \"it shall fail\" is in the [phrase] \"and the head of Samaria.\" Indeed, the sixty-five years are shown to be accurately reckoned as children of the Hebrews, if one makes the beginning from the twenty-fifth year of the reign of Uzziah. For Isaiah prophesied at the same time as Amos; and Amos first foretold the capture of Israel in the days of Uzziah king of Judah, two years before the earthquake that occurred, they say, when Uzziah entered the sanctuary and was struck with leprosy, and the fatness of the altar was poured out. And the remaining years of Uzziah are twenty-seven. For he reigned fifty-two years in all, of which in the twenty-fifth, Amos first foretold the things concerning the capture of Israel; after which, sixteen years of Jotham, and another equal number of Ahaz, and six of the reign of Hezekiah. These things, when added together, complete the sixty-five. For in the sixth year of Hezekiah, Israel endured its final captivity. These things God foretells. But seeing that Ahaz and the people under him were unbelieving toward what had been said, he added, \"If you do not believe, neither shall you understand.\" For to those who by their unbelief insult the word of God, understanding from him could not even come to be.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Τὸ δὲ, ἔξελθε, πρὸς τὸν προφήτην εἰρημένον, ὑψηλῶς ἐκδεκτέον. Ψυχὴ μὲν γὰρ ἑαυτὴν πρὸς τὴν θεωρίαν τῶν ὄντων συλλέγουσα, τῆς πρὸς τὸ σῶμα ἐπιπλοκῆς ἐξιέναι λέγεται. Πρὸς δὲ τοῖς ἀνθρωπίνοις γεγενημένη, ἢ καὶ πρὸς ἀναγκαίαν θεραπείαν τοῦ σώματος, ἢ καὶ μὴ δυνηθεῖσα πρὸς τὰ διαφέροντα πλέον ἐκτείνεσθαι, ἀπὸ τῶν ἔξω πρὸς τὰ ἔνδον ὥσπερ εἰσέρχεται. Ἔδει οὖν τοῦ ἔξελθε πρὸς τὸν προφήτην μέλλοντι λόγον ἀκοῦσαι Θεοῦ. Οὕτω πρὸς Ἀβραὰμ, Ἔξελθε ἐκ τῆς γῆς σου, φησίν. Δεῖ γὰρ ἀναβῆναι τῆς γῆς, δηλαδὴ τῶν σωματικῶν, ἐξιόντας αὐτῆς. Εἶτα καὶ ἀπὸ τῆς συγγενείας, ἅπερ ἐστὶ τὰ αἰσθητήρια, καὶ ἐκ τοῦ οἴκου τοῦ πατρός σου, ὅς ἐστιν ἡ πρὸς τὰ φαῦλα τῶν ἐπιτηδευμάτων οἰκείωσις. Μεθ' ἃ γέγραπται ὡς ἐξήγαγεν αὐτὸν ἔξω ὁ Θεὸς, τὴν προθυμίαν αὐτοῦ τὴν πρὸς τὴν ἔξοδον τελειῶν. Διὰ τοῦτο καὶ Μωϋσῆς ἔξω πήγνυσι τῆς παρεμβολῆς τὴν ἰδίαν σκηνήν. Διαβεβηκὼς γὰρ ἀπὸ τῶν ἀνθρωπίνων, ἔξω κατέπηξε τὴν ἰδίαν σκηνὴν, τὴν ἑαυτοῦ ζωὴν ἑδράσας ἀσάλευτον. Ἑρμηνεύεται δὲ Ἰασοὺβ, ἐπιστρέφων· δεικνύντος τοῦ λόγου, ὡς ἐπιστρέφειν ἐθέλοντες δύνανται μετὰ τοῦ προφήτου κατορθῶσαι τὴν ἔξοδον, τῶν τῆς σαρκὸς παθῶν ἐξερχόμενοι. Τινὲς δέ φασιν ὑπόλειμμα καὶ ὑπολελειμμένος τὸ Ἰασοὺβ ἑρμηνεύεσθαι, τοῦ τύπου σημαίνοντος, ὅτι σωθήσεται τὸ ὑπόλειμμα τοῦ Ἰούδα μετὰ Θεοῦ μεμενηκός· Θεοῦ γὰρ εἰς τύπον ὁ προφήτης λαμβάνεται. Κελεύεται δὲ ἀνελθεῖν ἐπὶ τὴν ἄνοδον τὴν οὖσαν πρὸς τὴν κολυμβήθραν. Ἦν μὲν γὰρ ὁ τόπος καὶ κατὰ τὴν ἱστορίαν ἐπίσημος·","english":"The phrase \"Go out,\" spoken to the prophet, must be understood in a lofty sense. For a soul that gathers itself toward the contemplation of things that are is said to \"go out\" from its entanglement with the body. But when it has come to be occupied with human affairs—whether for the necessary care of the body, or because it has not been able to extend itself further toward the things that matter more—it is, as it were, entering from the outside toward the inside. It was necessary, then, for one who was about to hear a word of God to \"go out\" to the prophet. Thus it says to Abraham, \"Go out from your land.\" For one must go up from the land—that is, from bodily things—by departing from it. Then also \"from your kindred,\" which is the senses, and \"from your father's house,\" which is the attachment to base pursuits. After these things it is written that God brought him outside, perfecting his eagerness for the departure. For this reason Moses also pitches his own tent outside the camp. For having crossed over from human affairs, he pitched his own tent outside, establishing his own life unshaken. And Iasoub is translated \"returning,\" the word showing that those who wish to return can, together with the prophet, accomplish the departure, going out from the passions of the flesh. But some say that Iasoub is translated \"remnant\" and \"one left behind,\" the type signifying that the remnant of Judah will be saved, having remained with God; for the prophet is taken as a type of God. And he is commanded to go up to the ascent that is toward the pool. For the place was, even according to the history, notable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"γέγραπται γὰρ ὅτι ἀπέστειλεν ὁ βασιλεὺς Ἀσσυρίων Ῥαψάκην ἐκ Λάχεις εἰς Ἱερουσαλὴμμετὰ δυνάμεως πολλῆς, καὶ ἔστη ἐν τῷ ὑδραγωγῷ τῆς κολυμβήθρας τῆς ἄνω, ἐν τῇ ὁδῷ τοῦ ἀγροῦ τοῦ κναφέως. Ἅμα δὲ διδάσκει τῶν ταπεινῶν καὶ χαμαὶ κειμένων ἀφίστασθαι. Τοῖς γὰρ ἄνω γενομένοις ὕδωρ ἐστὶν εἰς ἀποκάθαρσιν, καὶ ἀγρὸς κναφέως τοῦ τὸν ῥύπον ἀποκαθαίροντος, τοῦ Ἐκκλησιαστοῦ παραγγέλλοντος· \"Ἐν παντὶ καιρῷ ἔστωσαν τὰ ἱμάτιά σου λευκά.\" Κελεύει δὲ καὶ τῷ Μωϋσεῖ Κύριος πλύνειν τὰ ἱμάτια τοὺς μέλλοντας ἀκούειν Θεοῦ. Ἔνθα τις φθάσας καὶ τὸ τοῦ γάμου ἔνδυμα ἔτοιμον ἕξει, ὡς ἂν μὴ δεθεὶς χεῖρας καὶ πόδας, τοῦ νυμφῶνος ἐκρίπτηται. Τινὲς δὲ καὶ τοῦ θείου βαπτίσματος τὴν κολυμβήθραν ἀπεφήναντο τύπον. Χρήσιμον δὲ καὶ ἡμῖν τὸ, Φύλαξαι τοῦ ἡσυχάσαι, πρὸς τὸ πάσῃ φυλακῇ τὴν καρδίαν τηρεῖν. Ἐὰ γὰρ ὁ ἰσχυρὸς φυλάσσῃ τὴν αὐτοῦ αὐλὴν ἐγρηγόρως, ἐν εἰρήνῃ ἐστὶν πάντα τὰ ὑπάρχοντα αὐτοῦ, ὃς καὶ ἡσυχάζει τοῦ ὄχλου μὴ φέρων τὸν θόρυβον, μηδὲ φοβούμενος παθητικὸν φόβον ἐν ἰσχυούσῃ ψυχῇ τῷ πνεύματι τῆς ἰσχύος. Διὰ τῶν δύο δὲ καπνιζομένων δαλῶν λαμβάνομεν πρόσταγμα, μὴ δειλιᾷν ἀπὸ τῶν Ἑλληνικῶν πιθανοτήτων, τῶν τε παρὰ τοῖς ἑτεροδόξοις δυσφημιῶν. Οἱ γὰρ δαλοὶ ἀπώλεσαν τοῦ τε φυτοῦ τὸ ζωτικὸν, καὶ τοῦ ξύλου τὸ ἰσχυρὸν, καὶ τὸ φωτεινὸν οὐκ","english":"For it is written that the king of the Assyrians sent Rabshakeh from Lachish to Jerusalem with a great force, and he stood at the conduit of the upper pool, in the way of the fuller's field. At the same time he teaches us to stand aloof from things lowly and lying on the ground. For to those who have become things above, water is for purification, and the fuller's field belongs to him who cleanses away the filth, as the Preacher enjoins: \"At all times let your garments be white.\" And the Lord also commands Moses to wash the garments of those who are about to hear God. Where a man has arrived at this, he will also have the wedding garment ready, so that, not bound hand and foot, he may not be cast out of the bridal chamber. But some have declared the pool to be a type of divine baptism. And this is useful for us too: \"Be careful to be at rest,\" with a view to keeping the heart with all vigilance. For if the strong man guards his own courtyard watchfully, all his possessions are in peace, he who also keeps quiet, not bearing the tumult of the crowd, nor fearing a passive fear in a soul made strong by the spirit of strength. And through the two smoking firebrands we receive a command not to be cowardly before the plausible arguments of the Greeks, nor before the blasphemies among the heterodox. For the firebrands have destroyed both the vital principle of the plant and the strength of the wood, and the light they did not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"ἔχοντες τοῦ πυρὸς, μελαίνουσι μόνον τοὺς ἁπτομένους αὐτῶν. Δακρύειν δὲ παρασκευάζουσι τῶν ὁρώντων τοὺς ὀφθαλμούς. Διό φησι Σολομῶν· \"Ὥσπερ ὄμφαξ ὀδοῦσι βλαβερὸν, καὶ καπνὸς ὄμμασιν, οὕτως παρανομία τοῖς χρωμένοις αὐτῇ·\" δηλῶν τῷ μὲν ὄμφακι, τὴν ἀμαρτητικὴν πρᾶξιν· τῷ δὲ καπνῷ, τὴν ἀπὸ τῆς ψευδωνύμου γνώσεως βλάβην, τὸ διορατικὸν τῆς ψυχῆς ἡμῶν συγχέουσαν. Εἶτά φησι, ὡς Μετὰ τὰς ἐπιστρεπτικὰς πληγὰς ὑμᾶς ἀπαλλάττω τῶν σκυθρωπῶν, ὡς ἰατρὸς μετὰ καῦσιν ἢ τομὴν θεραπεύων τὰ τραύματα. ιιζʹ. Καὶ προσέθετο Κύριος λαλῆσαι τῷ Ἄχαζ λέγων· Αἴτησαι σεαυτῷ σημεῖον παρὰ Κυρίου Θεοῦ σου εἰς βάθος, ἢ εἰς ὕψος. Καὶ εἶπεν Ἄχαζ· Οὐ μὴ αἰτήσω, οὐδὲ μὴ πειράσω Κύριον. Καὶ εἶπεν· Ἀκούσατε δὴ, ὁ οἶκος Δαβὶδ9, κ.τ.λ. Ἵνα περὶ τῆς δεδωρημένης αὐτῷ σωτηρίας πεισθῇ, βούλεται Θεὸς καὶ σημείῳ βεβαιῶσαι τὴν χάριν, ἐπειδὴ καὶ τοῖς εἰδώλοις προσέκειτο, καὶ φίλον ἀεὶ τοῖς τοιούτοις πολυπραγμονεῖν τὰς τῶν μελλόντων ἐκβάσεις διὰ χρησμῶν τε καὶ μαγγανείας, ὅτε καὶ μάλιστα κινδυνεύουσιν. Ὧν αὐτῶν ὁ Θεὸς ἀποτρέψαι βουλόμενος, παρ' ἑαυτοῦ κελεύει τὸ σημεῖον αἰτεῖν. Ἀνωτέρω μὲν οὖν Ἄχαζ ἡσυχάζειν καὶ μὴ δειλιᾷν ἐδιδάσκετο· νῦν δὲ ὡς εὐπειθὴς πρὸς τὴν τοῦ προφήτου διδασκαλίαν γενόμενος, ἀμέσως τῆς θείας ἀξιοῦται φωνῆς· φέρει γὰρ τὸ πείθεσθαι τοῖς διακονοῦσι Θεῷ, πρὸς τὸ καὶ αὐτοῦ ἀκούειν δύνασθαι τοῦ Θεοῦ. Οἱ δὲ κατὰ τὸν Ἀβραὰμ, καὶ Μωϋσῆν, καὶ Ἡλίαν, καὶ Ἱερεμίαν ἀρχῆθεν, ὡς καθαροὶ, καὶ ἄνευ μέσου χωρῆσαι δύνανται τὰς ἐμφάσεις τοῦ Πνεύματος. Δι' ὧν δὲ λέγει προσέθετο, τοῖς προάγουσιν ἐπισυνάπτει τὸν λόγον.","english":"of fire, they blacken only those who touch them. And they cause the eyes of those who look to weep. Therefore Solomon says: \"As a sour grape is harmful to the teeth, and smoke to the eyes, so is lawlessness to those who use it\"—indicating by the sour grape the sinful action, and by the smoke the harm that comes from falsely named knowledge, which confuses the discerning faculty of our soul. Then he says: After the corrective blows, I relieve you of your gloom, as a physician after cauterization or surgery heals the wounds. 117. And the Lord added to speak to Ahaz, saying: Ask for yourself a sign from the Lord your God, in the depth or in the height. And Ahaz said: I will not ask, nor will I test the Lord. And he said: Hear now, O house of David, etc. In order that he might be convinced concerning the salvation given to him, God wishes to confirm the grace even by a sign, since he was also devoted to idols, and it is ever dear to such people to busy themselves about the outcomes of future events through oracles and sorcery, especially when they are in the greatest danger. Wishing to turn them away from these things, God commands him to ask for the sign from himself. Above, then, Ahaz was being taught to be quiet and not to be afraid; but now, having become obedient to the prophet's teaching, he is immediately deemed worthy of the divine voice; for obeying those who minister to God conduces to being able also to hear God himself. But those like Abraham, and Moses, and Elijah, and Jeremiah from the beginning, being pure, can receive the impressions of the Spirit even without an intermediary. And by the words \"he added,\" he joins the present account to the preceding ones.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"Καὶ ἀκόλουθόν γε ἦν μετὰ τὴν προφητείαν, τὴν περὶ τοῦ ἐκλείψειν τὸν Ἐφραῒμ, τουτέστι τὸν ἀποστάντα Ἰσραὴλ, περὶ τοῦ Ἐμμανουὴλ προφητεύεσθαι. Ἢ, καὶ οὕτως ἀπειρηκότος τοῦ Ἄχαζ τοῦ σημείου τὴν αἴτησιν, οὐκ ἀνεχομένου τε τιμᾷν, ἢ εἰδέναι τὸν ὄντως ὄντα Θεὸν, παρίστησιν ὡς οὐκ εἰς ἅπαν ἀγνοηθήσεται Κύριος παρὰ τοῦ Ἰσραὴλ, κατὰ καιροὺς δὲ αὐτὸν ἐπιγνώσονται. Διὸ, μηκέτι λόγου τὸν Ἄχαζ ὡς ἄπιστον ἀξιῶν, εἰ καὶ προσχήματι δῆθεν εὐλαβείας ἠπείθησε, τῷ οἴκῳ τοῦ Δαβὶδ διελέγετο, ἐξ οὗπερ ἤμελλεν ἀνατέλλειν κατὰ σάρκα Χριστὸς, καὶ πρὸς οὓς προηγουμένως ἀφίκετο· ὅτι γὰρ οὐκ εὐλαβείας εἵνεκεν παραιτεῖται τὸ σημεῖον αἰτεῖν, οὐδὲ τὸ συμφέρον θηρώμενος, δῆλον ἐκ τοῦ μὴ ἂν αὐτῷ προστάξαι τὸν Κύριον, εἴπερ ὑπῆρχεν ἀσύμφορον, ὅπερ ἐκεῖνος νομίσας ἀπέφυγεν. Ἄλλοι δὲ τὸν περὶ τοῦ Χριστοῦ σκοπὸν οὕτω τοῖς προκειμένοις ἁρμόττουσι· Ἐκ προσώπου, φασὶν, ἰδίου φησὶν ὁ προφήτης, Ἀκούσατε δὴ, οἶκος Δαβίδ. ὁ μὲν Θεὸς οἷα φιλάνθρωπος σημεῖον ὑμῖν ἠβουλήθη σωτήριον παρασχεῖν, δι' οὗ τοὺς δύο βασιλέας νικήσετε. Ὑμῶν δὲ ἀπειθησάντων, οὐδ' οὕτω παρεῖδεν ἀπολλυμένους. Τὸ γὰρ σημεῖον ὑμῖν καὶ μὴ βουλομένοις χαρίζεται παράδοξον ὃν, καὶ οἷον οὐκ οἶδεν ἡ φύσις. Θεὸς γὰρ ἐκ Παρθένου τεχθήσεται, γαμικῆς συνόδου χωρίς. Τοῦτον οὖν ἀνακαλεῖσθε τοῖς βασιλεῦσι μαχόμενοι, τῇ τῆς προσηγορίας πεποιθότες δυνάμει. Μεθ' ἡμῶν γὰρ εἶναι δηλοῖ τὸν Θεὸν, καὶ παῦσαι τοὺς θεοὺς Δαμασκοῦ, καὶ τοὺς οὐκ ὄντας ἀνακαλούμενος. Λέγε δὲ παρὰ τὴν συμβολὴν συνεχῶς τὸν Ἐμμανουήλ·","english":"And it was fitting that, after the prophecy concerning the eclipse of Ephraim—that is, of apostate Israel—there should be prophesied the things concerning Emmanuel. Or, also in this way: since Achaz had refused the request for the sign, and did not endure either to honor or to know the truly existing God, he shows that the Lord will not be altogether unknown to Israel, but in due seasons they will recognize him. Therefore, no longer deeming Achaz worthy of speech as an unbeliever—even though under the pretext, ostensibly, of piety he disobeyed—he conversed with the house of David, from which Christ was to arise in the flesh, and to which he came first. For that he declines to ask for the sign not on account of piety, nor seeking what is advantageous, is clear from the fact that the Lord would not have commanded it to him if it were in fact disadvantageous—which he, thinking so, avoided. But others adapt the meaning concerning Christ to the present words thus: The prophet, they say, speaks in his own person: Hear now, O house of David. God, as a lover of humanity, wished to provide for you a saving sign, by which you will conquer the two kings. But when you disobeyed, not even so did he overlook you as you perished. For he grants you the sign even against your will—a paradox, and such as nature does not know. For God will be born of a Virgin, apart from marital union. Him, then, call upon as you fight against the kings, trusting in the power of the name. For it makes clear that God is with us, and that he will put an end to the gods of Damascus, and he calls back those who are not. And say, in accordance with the symbol, continually, Emmanuel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"δι' ὃ, καλέσεις, ἕχει, ἀλλ' οὐ, καλέσουσιν, ὡς ἐσφαλμένως ἐν Εὐαγγελίοις ἐγράφη. Οὔτε γὰρ τὸ Ἑβραϊκὸν, οὔτε τις οὕτως ἐξέδωκεν. Οὐ γὰρ περὶ μέλλοντος ἡ κλῆσις ἡ τοῦ Ἐμμανουήλ. Οὐδὲ ὡς πάντες αὐτὸν οὕτω καλέσουσιν, εἴρηκεν. Ἡ γὰρ ἂν αὐτὸν καὶ ὁ ἄγγελος οὕτως ἐκάλεσεν ὁ φανεὶς τῇ μητέρι, ἀλλ' οὐκ Ἰησοῦν τῆς σωτηρίας ἐπώνυμον. Οὐ καλέσουσιν οὖν, ἀλλὰ σὺ νῦν αὐτὸν οὕτω κάλει, ὡς συνόντα σοι Θεὸν τοῦτον ἀνακαλούμενος, τὸν ὕστερον μὲν ἐν ἐσχάτοις καιροῖς φανησόμενον, νῦν δέ σε ῥύσασθαι οἰκείᾳ σωτηρίᾳ δυνάμενον, ἀντ' ἐπῳδῆς δαιμόνων λεγόμενος· ἐκλιπεῖν γὰρ ἀδύνατον ὑμῶν τὸ σπέρμα, εἰ καὶ διὰ φόβον οὕτω διάκεισθε, ἕως κυήσῃ Παρθένος. Τοσαῦτα περὶ τοῦ σκοποῦ τῆς περὶ τοῦ Σωτῆρος προφητείας εἰπόντες, ἄνωθεν τοῖς κατὰ μέρος λοιπὸν ὑπεξέλθωμεν, τὰς τῶν ἄλλων ἑρμηνείας πρῶτον ἐκθέμενοι. Ἀντὶ γὰρ τοῦ εἰς βάθος,\n\nἢ εἰς ὕψος, ὁ μὲν Σύμμαχός φησιν, Βάθυνον εἰς ᾅδην, ἢ ὕψωσον ἄνω. Ὁ δὲ Ἀκύλας, Βάθυνον εἰς ᾅδην, μετεώρισον εἰς ὕψος. Ὁ δὲ Θεοδοτίων, βάθυνον εἰς ᾅδην, ὕψωσον ἄνω. Ἔστι μὲν οὖν σημεῖον πρᾶγμα φανερὸν κεκρυμμένου τινὸς καὶ ἀφανοῦς ἐν ἑαυτῷ τὴν δήλωσιν ἔχον· ὡς τὸ σημεῖον Ἰωνᾶ, δηλοῦν τὴν εἰς ᾅδου κατάβασιν, καὶ τὴν ἐκεῖθεν ἐπάνοδον. Δεῖ δὲ τὸ μὲν σημεῖον κατὰ τὸ ἐνεστὼς θεωρεῖσθαι· τὸ δὲ δηλούμενον, τοῖς τρισὶν ἔσθ' ὅτε καταμερίζεσθαι χρόνοις· ἐνεστῶτι μὲν, ὡς ὁ ἐξιὼν ἐξ οἰκίας καπνὸς, τοῦ ἔνδον ἐστὶ σημεῖον πυρός· μέλλοντι δὲ, ὡς ἡ τῶν ὁρωμένων νεφῶν συνδρομὴ τοῦ γενησομένου ἐπὶ γῆς ὑετοῦ· παρεληλυθότι δὲ, ὡς τὰ τῆς ἀνθρακιᾶς λείψανα τῆς προκαυθείσης ἐπὶ ταύτῃ πυρᾶς.","english":"For this reason, \"you shall call\"—which it has—but not \"they shall call,\" as was mistakenly written in the Gospels. For neither the Hebrew nor any translator rendered it thus. For the calling of Emmanuel is not about the future. Nor did he say that all would call him thus. For then the angel who appeared to his mother would also have called him thus, but not Jesus, the name meaning salvation. So it is not \"they shall call,\" but \"you now call him thus,\" invoking him as God who is with you—he who will later appear in the last times, but now is able to save you by his own salvation, being spoken of in place of an incantation against demons. For it is impossible that your seed should fail, even if you are so disposed through fear, until a Virgin conceives. Having said this much about the aim of the prophecy concerning the Savior, let us henceforth go back over the details from the beginning, first setting out the interpretations of the others. For instead of \"into the depth, or into the height,\" Symmachus says, \"Go deep into Hades, or lift up on high.\" Aquila says, \"Go deep into Hades, raise up to the height.\" Theodotion says, \"Go deep into Hades, lift up on high.\" A sign, then, is a manifest thing having within itself the indication of something hidden and unseen—as the sign of Jonah, indicating the descent into Hades and the return from there. The sign must be contemplated in the present, while the thing signified is sometimes divided among the three times: the present, as the smoke issuing from a house is a sign of the fire within; the future, as the convergence of the visible clouds is a sign of the rain that will come upon the earth; the past, as the remnants of the charcoal are a sign of the pyre previously burned upon it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Ἡ μέντοι Γραφὴ, παράδοξα καὶ παραστατικά τινος μυστικοῦ λόγου σημεῖα καλεῖ. Ἐκ δὲ τῶν ἐν Αἰγύπτῳ σημείων, τὸ εἰς ὕψος, ἢ εἰς βάθος, νοήσομεν, περὶ ὧν εἴρηται· \"Ἐξαπέστειλε σημεῖα καὶ τέρατα ἐν μέσῳ σου, Αἴγυπτε.\" Ἀπὸ γῆς μὲν γὰρ ἦσαν βάτραχοι, καὶ ἀκρίδες, κνίπες τε καὶ κυνόμυια· ἐξ οὐρανοῦ δὲ χάλαζα, πῦρ, σκότος τριήμερον, οἷον ἐπ' Ἐζεκίου ὁ τοῦ ἡλίου γέγονεν ἀναποδισμὸς, καὶ τὸ ἀνελθεῖν φασιν ἐξ ᾅδου τὸν Σαμουὴλ εἰς ἔλεγχον τοῦ Σαούλ. Ἐκ δὲ βάθους σημεῖον ἦν Ἰωνᾶς ἐκ γαστρὸς τοῦ κήτους ἀναδραμών. Προστάττεται τοίνυν Ἄχαζ ὅθεν ἐθέλοι σημεῖον αἰτεῖν· μᾶλλον δὲ τὸ πάντων παραδοξότατον, καὶ θειότατον, καὶ ἄμφω συνειληφὸς ἐν αὐτῷ. Τοῦτο δὲ μόνου Θεοῦ παρασχεῖν. Διό φησιν· Αἴτησαι παρὰ Κυρίου Θεοῦ σου. Τῆς μὲν οὖν κτίσεως οὐρανὸς μὲν ἀνώτατον, γῆ δὲ κατώτατον. Ἐπεὶ οὖν ὁ Λόγος σὰρξ ἐγένετο, τὸ μὲν βάθος τὴν γῆν, ἀφ' ἧς ἡ σὰρξ ἐλήφθη, δηλοῖ· τὸ δὲ ὕψος, τὸν ὑπεράνω πάσης ἀρχῆς καὶ ἐξουσίας, τὸν ἐν ἀρχῇ πρὸς τὸν Πατέρα καὶ Θεὸν ὄντα Λόγον. Μή ποτε δὲ βάθος μὲν σημαίνει τὰ κατώτατα τοῦ ᾅδου· ὕψος δὲ τὴν ὑπερουράνιον χώραν. Κατὰ τό· Μὴ εἴπῃς ἐν τῇ καρδίᾳ σου· Τίς ἀναβήσεται εἰς τὸν οὐρανόν; τουτέστιν Χριστὸν καταγαγεῖν· ἢ, Τίς καταβήσεται εἰς τὴν ἄβυσσον; τοῦτ' ἔστιν Χριστὸν ἐκ νεκρῶν ἀναγαγεῖν. Ἐπεὶ οὖν ὁ καταβὰς αὐτός ἐστι καὶ ὁ ἀναβὰς, τὸ μὲν σημαίνει τοῦ Κυρίου τὴν κάθοδον· τὸ δὲ, τὸ ὑπεράνω γενέσθαι τῶν οὐρανῶν. Ἀναγκαίως δὲ, φασὶν, οἱ περὶ τηλικούτων λόγοι τῷ τότε κεκρατηκότι γίνονται βασιλεῖ, ὡς ἂν εἰς πάντας δι' αὐτοῦ λαληθῇ τὰ προφητευόμενα·","english":"Scripture, however, calls signs paradoxical and indicative of some mystical meaning. And from the signs in Egypt we shall understand \"to the height\" or \"to the depth,\" concerning which it is said: \"He sent signs and wonders in the midst of you, O Egypt.\" For from the earth were frogs, and locusts, and lice, and dog-flies; but from heaven, hail, fire, and three days' darkness, such as the turning back of the sun in the time of Hezekiah, and, as they say, the ascent of Samuel from Hades for the conviction of Saul. And from the depth was the sign of Jonah, who ran up from the belly of the sea-monster. Therefore Ahaz is commanded to ask a sign from wherever he wishes—or rather, the most paradoxical and most divine of all things, and one that has both in itself. But this is for God alone to provide. Therefore he says: \"Ask from the Lord your God.\" Now of creation, heaven is the highest, and earth the lowest. Since, then, the Word became flesh, the depth signifies the earth, from which the flesh was taken; and the height, the one above every principality and authority, the Word who in the beginning was with the Father and God. And perhaps the depth signifies the lowest parts of Hades, and the height the region above the heavens. According to the saying: \"Do not say in your heart, 'Who will ascend into heaven?'\"—that is, to bring Christ down—\"or, 'Who will descend into the abyss?'\"—that is, to bring Christ up from the dead. Since, then, the one who descended is himself also the one who ascended, the one signifies the Lord's descent, and the other, his being above the heavens. And necessarily, they say, words concerning such great matters are spoken to the king who then prevailed, so that through him the things prophesied might be spoken to all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"Ἡσαΐας μὲν γὰρ ἴσως ἂν ἠπιστήθη φθόνῳ τῶν κατ' αὐτὸν ἀνθρώπων, ἢ τῇ λοιπῇ περὶ τὸν βίον ταπεινότητι, ὡς ἐκ τῆς ἰδίας ἀναπλάσας καρδίας τὸν περὶ τῆς τοῦ Σωτῆρος ἐπιδημίας χρηματισμόν. Ὁ δὲ Ἄχαζ οὕτω τοῦτον ἐδέξατο, ὡς Λαβὰν, ὡς Ἀβιμέλεχ, ὡς Ναβουχοδονόσωρ, ὡς Φαραὼ, ὡς ὁ Καϊάφας· οὐ διὰ τὴν ἀξίαν τοῦ βίου, ὅσον διὰ τὴν ἐκ τοῦ ἀξιώματος προσοῦσαν αὐτῷ ἀξιοπιστίαν. Ἀποστρέφει δ' οὖν πρὸς τὸν οἶκον Δαβὶδ τὸν λόγον εἴτε Κύριος, εἴτε ὁ προφήτης, καί φησιν· Μὴ μικρὸν ὑμῖν ἀγῶνα παρέχειν ἀνθρώποις; καὶ πῶς Κυρίῳ παρέχετε ἀγῶνα; ὅπερ Ἀκύλας οὕτως ἑρμήνευσεν· Μήτι ὀλίγον μοχθεῖν ἄνδρα, ὅτι μοχθεῖτε καί γε τὸν Θεόν; Τοιοῦτος δὲ τῶν προκειμένων ὁ νοῦς· Οὐ μόνον ὅτι τοῖς ἀνθρώποις τοῦ Θεοῦ, τοῖς προφήταις ἐπιβουλεύοντες οὐ παύεσθε μόχθους ὑπὲρ τῆς ὑμετέρας σωτηρίας παρέχοντες, ἀλλὰ καὶ αὐτῷ τῷ πάντων Θεῷ, τοῖς μὲν εἰδώλοις προσέχοντες, αὐτῷ δὲ μὴ πειθόμενοι περὶ ὧν ὑμῖν ἐπηγγείλατο; Ἀγωνία μὲν οὖν φόβος ἐστὶ διαπτώσεως. Ἀλλὰ τοιοῦτο πάθος οὐ λέγει περὶ Θεὸν, δηλοῖ δὲ διὰ ταύτης τὴν ἀντιδιάθεσιν τῶν ἀνθισταμένων αὐτοῦ τοῖς προστάγμασιν. Ὅμως, φησὶ, κἂν μὴ τῆς ὑποδοχῆς εὑρίσκῃ τὸν ἄξιον, αὐτὸς δώσει τὸ σημεῖον, διὰ τὴν προωρισμένην οἰκονομίαν τῆς διὰ σαρκὸς γεννήσεως τοῦ Χριστοῦ, τουτέστιν, οὐ διὰ μέσου καὶ διακόνου τινος, αὐτὸς δὲ δι' ἑαυτοῦ· δηλῶν ἐντεῦθεν τοῦ διδομένου τὸ μέγεθος. Τὸν μὲν γὰρ νόμον διετάξατο δι' ἀγγέλων ἐν χειρὶ μεσίτου Μωϋσέως. Τοῦτο δὲ αὐτὸς δίδωσιν. Εἰ δὲ θαυμάζεις Θεὸν γεννώμενον ἀκούων, πίστευσον ὅτι καὶ τρυφῇ νηπίων χρήσεται τοῖς ἄλλοις βρέφεσιν ὁμοίως·","english":"For Isaiah might perhaps have been disbelieved, through the envy of the men of his time, or through the rest of the lowliness of his life, as though he had fashioned from his own heart the oracle concerning the coming of the Savior. But Ahaz received it in this way, as Laban, as Abimelech, as Nebuchadnezzar, as Pharaoh, as Caiaphas did—not because of the worthiness of his life, but insofar as the credibility that came to him from his office. So then, whether the Lord or the prophet turns the word toward the house of David, and says: Is it a small thing for you to give men a contest? And how do you give the Lord a contest? Aquila interpreted this thus: Is it a little thing for a man to toil, that you toil even against God? Such is the meaning of what lies before us: Not only do you not cease, by plotting against the prophets of God, to provide toils for your own salvation, but also against God himself, the God of all, by attending to idols and not obeying him concerning the things he promised you? Now agony is fear of falling. But he does not speak of such a passion concerning God, but through this he makes clear the opposition of those who set themselves against his commandments. Nevertheless, he says, even if he does not find one worthy of the reception, he himself will give the sign, because of the foreordained economy of the birth of Christ through the flesh—that is, not through an intermediary and some servant, but himself through himself, making clear from this the greatness of what is given. For the law he ordered through angels in the hand of a mediator, Moses. But this he himself gives. And if you marvel when you hear of God being born, believe that he will also enjoy luxury like the other infants, like the rest of the babes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"οὐ κατὰ φαντασίαν γὰρ ὀφθήσεται ἄνθρωπος· τοῦτο μὲν οὖν ἀνθρώπινον. Τὸ δὲ τῆς θεότητος αὐτοῦ παραστατικὸν, ὅτι μὴ περιμένει πρόσφορον ἡλικίαν πρὸς διάκρισιν ἀγαθοῦ καὶ\n\nκακοῦ. Παρ' αὐτὴν γὰρ τὴν γέννησιν κριτὴς ὢν, ἐκ φύσεως, ἀγαθῶν ἔσται ποιητικὸς καὶ κακῶν ἀφοριστικός· ὅπερ αὐτοῦ καὶ τὴν καθόλου κρίσιν παρίστησιν. Πονηρίας μὲν ἀποῤῥιπτομένης, ἀρετῆς δὲ τῶν προσηκόντων τυγχανούσης γέρων· ἀνθίστανται δὲ Ἰουδαῖοι τῇ ἐκδόσει τῶν Ἐβδομήκοντα, διὰ τὸ Παρθένον εἰρῆσθαι, καὶ μὴ νεᾶνιν, ὡς ἡ τῶν Ἑβραίων ἕχει Γραφὴ, ὅπερ δηλοῖ τὴν ἀκμάζουσαν, ἀλλ' οὐ γάμων ἄπειρον πάντως γυναῖκα. Καὶ πῶς σημεῖον, ἤτει θαυμαστὸν, ἐξ ἀνδρὸς γυναῖκα τεκεῖν; τὸ γὰρ σημεῖον, τεραστίου τινὸς καὶ παρηλλαγμένου τῆς τῶν ἀνθρώπων συνηθείας ἐστὶν ἐπίδειξις. Πῶς δὲ καὶ τὸ ἀπὸ θελήματος σαρκὸς γεννηθὲν Ἐμμανουὴλ ὀνομάζεται; Εἰ μὲν γὰρ σημεῖόν ἐστι τὸ δοθὲν, παράδοξος ἔσται καὶ ἡ γέννησις. Πῶς σημεῖον; Πῶς δὲ πάλιν Ἐμμανουὴλ προσηγόρευται; Ὅτι δὲ καὶ τὴν Παρθένον νεᾶνιν ἰδίως κέκληκεν ἡ Γραφὴ, δῆλον ἐξ ὧν ἐν Δευτερονομίῳ φησίν· \"Ἐὰν δὲ ἐν τῷ πεδίῳ εὕρῃ τὴν παῖδα τὴν μεμνηστευμένην, καὶ ἐκβιασάμενος κοιμηθῇ μετ' αὐτῆς, ἀποκτενεῖτε τὸν ἄνθρωπον μόνον. Καὶ τῇ νεάνιδι ποιήσετε οὐδὲν,\" καὶ τὰ ἑξῆς. Καὶ ἐν τῇ δευτέρᾳ τῶν Βασιλειῶν, ἡ θάλπουσα τὸν Δαβὶδ παρθένος ἡ Ἀβισὰκ νεᾶνις εἴρηται, περὶ ἧς φησιν· Καὶ ὁ βασιλεὺς οὐκ ἔγνω αὐτήν. Ἐκ Παρθένου τοίνυν ἁγίας ὁ Ἐμμανουὴλ, τῆς εἰπούσης· Καὶ πῶς ἔσται μοι τοῦτο, ἐπεὶ ἄνδρα οὐ γινώσκω; Πρὸς ἣν εἶπεν ὁ ἄγγελος·","english":"For a man will not be seen according to imagination; this, then, is human. But what is demonstrative of his divinity is that he does not wait for a suitable age for the discernment of good and evil. For at the very birth itself, being a judge by nature, he will be productive of good things and a separator of evil things; which also demonstrates his universal judgment. When wickedness is cast away, and virtue attains what is fitting, he is old; but the Jews oppose the edition of the Seventy, because \"virgin\" has been said, and not \"young woman,\" as the Scripture of the Hebrews has it, which signifies one in her prime, but not a woman entirely inexperienced in marriage. And how is it a sign, or rather a wondrous one, that a woman should give birth from a man? For the sign is a demonstration of something portentous and contrary to the custom of men. And how is he who was born from the will of the flesh called Emmanuel? For if what was given is a sign, the birth will also be paradoxical. How a sign? And how again is he called Emmanuel? But that the Scripture has also called the virgin a \"young woman\" in a peculiar sense is clear from what it says in Deuteronomy: \"But if in the field you find the girl who is betrothed, and having forced her he lies with her, you shall kill the man only. And to the young woman you shall do nothing,\" and the rest. And in the second book of Kingdoms, the virgin Abishag who warmed David is called a \"young woman,\" concerning whom it says: \"And the king did not know her.\" From a holy virgin, therefore, is Emmanuel, of her who said: \"And how will this be to me, since I do not know a man?\" To whom the angel said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι. Αὐτὴ ὑπόδικος οὐκ ἔστι τῷ περὶ καθαρισμοῦ νόμῳ. Φησὶ γὰρ ἐν Δευτερονομίῳ· Γυνὴ ἥτις ἂν σπερματισθῇ καὶ τεκῇ ἄρσεν, ἀκάθαρτος ἔσται ἑπτὰ ἡμέρας. Μὴ σπερματισθεῖσα δὲ τοῦ Ἐμμανουὴλ ἡ μήτηρ, καθαρά τέ ἐστι καὶ ἀμίαντος. Ἐπεὶ γὰρ ὁ πρῶτος Ἀδὰμ οὐκ ἐκ συνόδου γέγονε γαμικῆς, ἐκ δὲ τῆς γῆς ἐπλάσθη ληφθεὶς, καὶ ὁ ἔσχατος ἀνακαινίζων αὐτοῦ τὴν φθορὰν, ἐν τῇ παρθενικῇ μήτρᾳ διαπλασθὲν τὸ σῶμα λαμβάνει, ὡς ἂν ἐν ὁμοιώματι γένηται τῷ τῆς ἁμαρτίας διὰ σαρκός. Ὡς ἂν δὲ μὴ τὸ παράδοξον τῆς γεννήσεως τοῖς μὴ παραδεχομένοις τὴν θείαν οἰκονομίαν, ἄπιστον γένηται· ἔκτισέ τινα τῶν ζώων ὁ Δημιουργὸς ἐκ θηλείας μόνης, χωρὶς ἀῤῥένων τικτόμενα. Τοιαῦτα γὰρ περὶ γυπῶν ἐν τῇ περὶ ζώων ἱστορεῖται συγγραφῇ. Πάλιν δέ φασιν Ἰουδαῖοι περὶ τῆς Ἄχαζ ταῦτα λέγεσθαι γυναικὸς τὸν ἐξ αὐτῆς γενόμενον Ἐζεκίας μηνύοντα. Καὶ τίς ἐκάλεσε τοῦτον Ἐμμανουήλ; Πῶς δὲ ἠπείθησε πονηρίᾳ πρὶν γνῶναι ἀγαθὸν ἢ κακόν; πῶς δὲ τοῦτο σημεῖον; Τὸ δὲ αὐτὸ πάλιν ἐροῦμεν· Τί δὲ προὔκειτο νῦν περὶ τῆς τούτου λέγειν γενέσεως; ἀλλὰ καὶ ἦν ἤδη τεχθεὶς, εἴ τις τοὺς χρόνους σκοπήσειε τῆς τε παρούσης προφητείας, καὶ τῆς ἐκείνου γενέσεως. Οὐκοῦν Ἐμμανουὴλ Θεοῦ Λόγος ὁ σαρκωθεὶς, ὃν καὶ σὺ, φησὶν, καλέσεις, ὦ οἶκος Δαβίδ· τοῦτ' ἔστιν, ὁμολογήσεις τὸν Θεὸν ἐν ἀνθρωπείᾳ μορφῇ πεφηνότα, τὸν Ἀδὰμ ἀνακτίζοντα. Τοιγαροῦν, ὡς ἐκεῖνος ἦν πρὸ τῆς ἁμαρτίας, ἐν ἀγνοίᾳ τοῦ γνωστοῦ καλοῦ καὶ πονηροῦ κατὰ πεῖραν·","english":"The Holy Spirit will come upon you, and the power of the Most High will overshadow you. She herself is not liable to the law concerning purification. For it says in Deuteronomy: A woman who has been impregnated and bears a male shall be unclean for seven days. But the mother of Emmanuel, not having been impregnated, is both pure and undefiled. For since the first Adam came into being not from marital union, but was formed from the earth, having been taken from it, so too the last Adam, renewing his corruption, receives a body formed in the virgin mother, so that he might come to be in the likeness of the sin through the flesh. But so that the paradox of the birth might not become unbelievable to those who do not accept the divine economy: the Creator made certain of the animals from the female alone, born without males. For such things are recorded about vultures in the writing on animals. Again the Jews say that these things are spoken about Achaz's wife, indicating Hezekiah who was born from her. And who called him Emmanuel? How did he disobey in wickedness before knowing good or evil? How is this a sign? And we will say the same again: What was the point of speaking now about his birth? But he had already been born, if one considers the times both of the present prophecy and of that man's birth. Therefore Emmanuel is the Word of God made flesh, whom, it says, you also shall call, O house of David—that is, you shall confess that God has appeared in human form, restoring Adam. Accordingly, as he was before sin, in ignorance of the good and evil that is known by experience—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"οὕτω καὶ ὁ Ἐμμανουὴλ, ἐν τῇ παιδικῇ διαθέσει, τὸ ἀκέραιον καὶ ἄτρωτον ἔτι τοῦ Ἀδὰμ ἐμιμήσατο. Ἐν δὲ τῷ ἀθετεῖν πονηρίαν, τὴν ἐκ τῆς παρακοῆς παρανομίαν ἐπηνωρθώσατο. Νῦν μὲν οὖν, φησὶ, διὰ τὴν ἐμὴν φιλανθρωπίαν θαῤῥήσατε. Οὐ γὰρ λήψονται τὴν γῆν τὴν ὑμετέραν οἱ βασιλεῖς· μᾶλλον δὲ, τοῦ κατὰ τὸν Ἐμμανουὴλ μέλλοντος γίνεσθαι θαύματος ὕστερον, ἀξιόπιστον νῦν ἐνέχυρον λαμβανέτω, τὴν γῆν ἐλευθερωθῆναι, δι' ἥνπερ πεφόβησαι. Οὐ γὰρ οἷόν τε τοῦ Σωτῆρος εὐαγγελισθέντος μὴ γενέσθαι νῦν ὑμῖν πολιορκουμένοις ἐλευθερίαν. Πλὴν ἥξει καὶ ἐφ' ὑμᾶς, ὁ οἷκος Δαβὶδ, οἷα μηδέ ποτε· σημαίνων τὰ ἐκ τῶν Ἀσσυρίων, κατὰ δέ τινας, Ῥωμαίων ἐπενεχθέντα δεινὰ, καθὰ οὐ γέγονεν, ἐξ οὗπερ οἱ τὴν Σαμάρειαν οἰκοῦντες εἰς ἑαυτοὺς περιέσπασαν τὴν Ἀσσυρίων ἔφοδον. Μείζω γὰρ ἀσεβήσαντες, οὐκ ἀφῆκαν ὑμᾶς πρώτους παθεῖν. Τὸ δὲ καταλειφθῆναι τὴν γῆν, τινὲς οὕτως ἑρμήνευσαν· ὅταν ἡ παρθένος ἐν γαστρὶ λαβοῦσα τέκῃ, καὶ σὺ καλέσῃς τοὔνομα αὐτοῦ Ἐμμανουὴλ, τότε πάντες οἱ παρενοχλοῦντες τῇ ἁγίᾳ γῇ, καταλείψουσιν αὐτήν. Οἱ γὰρ πολεμήσαντες τὴν Ἐκκλησίαν, τὸ ἄμαχον αὐτῆς ἰδόντες, ἀπεῖπον ἀφέντες αὐτὴν, ὡς παρὰ Θεοῦ","english":"Thus Emmanuel also, in his childlike disposition, imitated what was still pure and unwounded in Adam. But in rejecting wickedness, he corrected the lawlessness that came from disobedience. Now, then, he says, take courage because of my love for humanity. For the kings will not take your land; rather, let them now receive a trustworthy pledge that the land for which you have feared will be set free, after the wonder concerning Emmanuel that is to come. For it is not possible that, once the Savior has been announced, freedom should not now come to you who are besieged. Moreover, the house of David will come upon you as never before, signifying the disasters brought by the Assyrians, and according to some, by the Romans, such as have not happened since those who dwell in Samaria drew the Assyrian attack upon themselves. For having committed greater impiety, they did not allow you to suffer first. But some have interpreted the leaving of the land thus: when the virgin has conceived in her womb and given birth, and you have called his name Emmanuel, then all who harass the holy land will leave it. For those who warred against the Church, seeing her invincible, desisted and left her, as by God","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"σωζομένην. Καὶ τὸ, Ἀφ' οὗ ἀφεῖλεν Ἐφραῒμ ἀπὸ Ἰούδα, τινὲς οὕτωςπαρέστησαν· Ἀφ' οὗ ἀπέστη Ἐφραῒμ ἀπὸ τοῦ Ἰούδα,ἐν ἡμέραις Ἰεροβοάμ· ἀπ' ἐκείνου τοίνυν οὐχ ἥκασιν ἡμέραι τοιαῦται τῷ οἴκῳ Δαβὶδ, οἵας ἐπάξει Κύριος. Ποίας δέ φησιν ἡμέρας; λέγω τὸν βασιλέα τῶν Ἀσσυρίων. ιηκεʹ. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, συριεῖ Κύριος μυίαις, αἳ κυριεύουσι μέρος ποταμοῦ Αἰγύπτου· καὶ τῇ μελίσσῃ, ἤ ἐστιν ἐν χώρᾳ Ἀσσυρίων. Καὶ ἐλεύσονται, καὶ ἀναπαύσονται πάντες ἐν ταῖς φάραγξι τῆς χώρας, καὶ ἐν ταῖς τρώγλαις τῶν πετρῶν9, κ.τ.λ. Αἰγυπτίων ἔφοδον διὰ τούτων δηλοῖ μυρίας αὐτοὺς εἰπὼν, διὰ τὸ χαίρειν λύθροις καὶ αἵμασι τοῖς κατὰ τὴν εἰδωλολατρείαν· ἢ διὰ τὸ πλῆθος, καὶ τὸ μὴ λίαν εὔηχες τῆς φωνῆς. Θεοῦ δὲ νεύματι δείκνυσι τοὺς ἐπὶ τὴν Ἰουδαίαν χωρήσαντας, οἱονεὶ συρίγματι καλουμένους Θεοῦ, οὐκ ἀπὸ πάσης, ἐκ δὲ μέρους Αἰγύπτου. Ἥξειν δὲ καὶ Ἀσσυρίους φησὶν, οὓς μελίτταις ἀπείκασεν, διὰ τὸ πολεμικῷ κέντρῳ κεχρῆσθαι, καὶ τῶν λοιπῶν ἐθνῶν τότε κρατεῖν. Ἢ, ὅτι ποικίλη καὶ εὔχρως ἡ μέλιττα. Τοιοῦτοι δὲ τὰς ἐσθῆτας Ἀσσύριοι, οὓς ἐλθόντας εἰς Ἰουδαίαν, πάντα τόπον καθέξειν ἀπόῤῥητον, μήτι γε τὰς πόλεις αὐτὰς, ἤγουν, ὡς περὶ μυιῶν λέγων ἐπέμεινε τῇ τροπῇ, δηλῶν ἅμα, ὡς πᾶσαν αὐτῶν ἐρευνήσουσι τὴν χώραν, ὡς μὴ δύνασθαί τι τῶν κεκρυμμένων λαθεῖν. Οὓς χρὴ δεδιέναι, φησὶν, ἀλλ' οὐ τοὺς δύο τούτους καπνιζομένους δαλούς.","english":"being saved. And the phrase, \"From the time that Ephraim departed from Judah,\" some have understood thus: from the time Ephraim revolted from Judah, in the days of Jeroboam; from that time, therefore, such days have not come upon the house of David as those which the Lord will bring upon it. And what days does he mean? I mean the king of the Assyrians. 125. And it shall be in that day that the Lord shall whistle for the flies that rule over a part of the river of Egypt, and for the bee that is in the land of the Assyrians. And they shall come, and all shall rest in the valleys of the land, and in the caves of the rocks, etc. By these words he makes clear the invasion of the Egyptians, calling them countless, because they delight in the defilements and blood of idolatry; or because of their multitude, and because their voice is not very melodious. But by the nod of God he shows those who marched against Judea, summoned, as it were, by God's whistle, not from all of Egypt but from a part. And he says that the Assyrians will also come, whom he likened to bees, because they use a warlike sting, and then prevail over the remaining nations. Or, because the bee is varied and fair in color. Such are the Assyrians in their garments, who, having come into Judea, will occupy every hidden place, let alone the cities themselves; or, speaking as about flies, he persisted in the figure, indicating at the same time that they will search out their whole land, so that nothing hidden can escape them. These, he says, one must fear, and not those two smoking torches.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Γέγονε δὲ ταῦτα πρὸς λέξιν, ὅτε Νεχαὼ Φαραὼ κατὰ τῶν Ἀσσυρίων χώρων, κωλύοντα τὸν Ἰωσίαν ἀπέκτεινεν, καὶ τὸν Ἰωαχὰζ αἰχμάλωτον τὸν τούτου παῖδα λαβὼν, Ἐλιακεὶμ καταστήσας ἄρχειν, Ἰουδαίων ὑποφόρους τούτους ἐποίησε, μεθ' ὂν Ἰεχονίας ἐκράτησεν, εἶτα Σεδεκίας, ἐφ' οὗ Ναβουχοδονόσωρ κατὰ τῆς Ἰουδαίας ἐλθὼν, ἐχειρώσατο, μικροῦ τε πάντας ἀνδραποδισάμενος Ἀσσυρίους οἰκήτορας εἰς τὴν χώραν ἐξέπεμψεν. Οἳ καθῃρημένων τῶν πόλεων σπήλαιά τε καὶ φάραγγας καὶ νάπας κατῴκησαν. Μεθ' ἃ λοιπὸν ἀκολούθως, καὶ τὴν Ἀσσυρίων προφητεύει καθαίρεσιν, οἳ παρέτειναν ἄρχοντες τῆς Ἀσίας ἀπάσης, Αἰγύπτου τε καὶ Λιβύης ἐφ' ὅλης ἔτεσιν χιλίοις που καὶ τριακοσίοις. Ἀλλ' ἐπεὶ λαβόντες Ἱεροσόλυμα, καὶ τὸν νεὼν ἐμπρήσαντες, τὰ σκεύη τὰ ἱερὰ τοῖς εἰδώλοις ἀνέθηκαν, οὐκ εἰς μακρὰν ὑπὸ Μήδων καθῄρηνται. Περσῶν τε πρῶτος ἐβασίλευσεν Κῦρος, ὃς τοὺς αἰχμαλώτους ἀνεὶς, οἰκοδομηθῆναι προσέταξε τὸν ναὸν, τὰ ἱερά τε πάλιν ἀπέδωκε σκεύη. Διό φησιν· Ἐν τῇ ἡμέρᾳ ἐκείνῃ, ξυρήσει Κύριος τοῦ βασιλέως Ἀσσυρίων οὐ τὴν κεφαλὴν μόνην τὴν πάλαι κομῶσαν, ὅτε τῆς οἰκουμένης ἐκράτουν, ἀλλὰ καὶ τὰς τρίχας τῶν ποδῶν, δηλαδὴ τὸ ἀνδρεῖον σχῆμα, ἢ τὸν πολὺν καὶ χυδαῖον λαὸν, καὶ τὸν πώγωνα, τοῦτ' ἔστιν τὸν κατὰ φύσιν ἀνθρώποις πρέποντα κόσμον, ἤγουν τῆς ἀνδρείας τὰ σύμβολα. Τῆς ἐσχάτης δὲ ἀτιμίας ὁ τρόπος οὗτος ἐκρίνετο, κεφαλὴν ξυρεῖσθαι καὶ πώγωνα. Τοῦτο γὰρ καὶ ἐκδρῶν τινὲς ἐπὶ νεκροῖς ἑαυτοὺς ἀτιμάζοντες. Ὃ τοῖς ἱερεῦσιν ὁ τοῦ Μωϋσέως ἀπηγόρευσε νόμος·","english":"These things happened literally, when Pharaoh Necho killed Josiah as he was opposing him on behalf of the Assyrian territories, and taking his son Jehoahaz captive, he appointed Eliakim to rule, and made the Judeans tributaries to them; after him Jeconiah held power, then Zedekiah, in whose time Nebuchadnezzar came against Judea and subdued it, and having enslaved nearly all, he sent Assyrian settlers into the land. These, since the cities had been destroyed, dwelt in caves and ravines and glens. After these things, consequently, he also prophesies the destruction of the Assyrians, who for about a thousand three hundred years extended their rule over all Asia, and over all Egypt and Libya. But since, after taking Jerusalem and burning the temple, they dedicated the sacred vessels to their idols, they were not long after destroyed by the Medes. And Cyrus was the first to reign over the Persians, who, releasing the captives, commanded the temple to be rebuilt, and restored the sacred vessels again. Therefore he says: In that day the Lord will shave the king of the Assyrians, not only the head that of old was long-haired, when they ruled the inhabited world, but also the hairs of the feet, that is, the manly form, or the great and common people, and the beard, that is, the adornment that befits humans by nature, or the symbols of manliness. And this manner was judged to be the utmost dishonor: to shave the head and the beard. For some also, in mourning for the dead, disgraced themselves in this way. This the law of Moses forbade to the priests.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"φησὶ δὲ καὶ Ἱερεμίας, πεπορθημένων δὲ τῶν Ἱεροσολύμων ὑπὸ τοῦ Ναβουχοδονόσωρ, \"Ἀνέβησαν ἄνδρες ἀπὸ Συχὲμ καὶ ἀπὸ Σαλὴμ καὶ Σαμαρείας ὀγδοήκοντα ἄνδρες, ἐξυρημένοι πώγωνας καὶ διεῤῥωγότες τὰ ἱμάτια καὶ κοπτόμενοι.\" Ταῦτα δὲ τὸ πένθος καὶ τὴν ἀτιμίαν δηλοῖ. Φησὶν οὖν τὴν βασιλείαν Ἀσσυρίων ταπεινὴν ἀποδεῖξαι καὶ ἄνανδρον καὶ ἀσχήμονα. Μεμεθυσμένῳ δὲ λέγει ξυρῷ, τῇ μαχαίρᾳ ἀφειδῶς τε κειρούσῃ καὶ πληρουμένῃ τῶν πιπτόντων τοῦ αἴματος. Τινὲς δὲ (ὡς τοῦ ῥητοῦ, φασὶ, μεμισθωμένῳ ἔχοντος) δύναμίν τινα μισθοφορικὴν ἀποδείκνυσι, τὴν μέλλουσαν τῶν Ἀσσυρίων βασιλείαν ψιλοῦν. Μετὰ δ' οὖν τὴν ἅλωσιν Ἱερουσαλὴμ πτωχείαν ὑπερβάλλουσαν τοῖς ἀπομείνασιν ὁ λόγος δηλοῖ. Οὐ βοῶν γὰρ ἀγέλας, οὐ δὲ ποίμνιον προβάτων, μίαν δὲ δάμαλιν, καὶ πρόβατα δύο κεκτῆσθαι μόλις λέγει τινά. Καὶ τῷ βουτύρῳ δὲ καὶ μέλιτι τρέφεσθαι, λιμὸν παρίστησιν ἄρτου. Τὸ ἀπὸ τούτων δὲ γάλα πλεῖστον εἶναι δόξει, διὰ τὸ τῶν τρεφομένων ἐλάχιστον. Οὕτως οἱ ἀπειθοῦντες Θεῷ τῇ τῶν πνευματικῶν ἀγαθῶν ἐνδείᾳ κατατακήσονται γεγονότες ὀλιγοστοὶ, καὶ ἀποροῦντες ἄρτου τρέφειν εἰδότος εἰς εὐεξίαν τὴν νοητὴν, εἰς ἄνδρα","english":"Jeremiah also says, when Jerusalem had been sacked by Nebuchadnezzar: \"Men came from Shechem and from Salem and from Samaria, eighty men, with shaved beards and torn garments and cutting themselves.\" These things signify mourning and dishonor. He says, then, that the kingdom of the Assyrians will be shown to be lowly and unmanly and shameful. And he speaks of a drunken razor, the sword that cuts without sparing and is filled with the blood of those who fall. Some, however (as they say, since the expression has a hired meaning), show it to be a certain mercenary force, which will strip bare the kingdom of the Assyrians that is to come. After the capture of Jerusalem, then, the word declares an exceeding poverty for those who remain. For he says that someone scarcely possesses herds of cattle, nor a flock of sheep, but one heifer and two sheep. And being fed on butter and honey, he sets forth a famine of bread. The milk from these will seem to be very great, because of the very few that are fed. Thus those who disobey God will be consumed by the lack of spiritual goods, having become very few, and being at a loss for bread, he who knows how to feed them into the intellectual well-being, into a man","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"τέλειον, εἰς μέτρον ἡλικίας τοῦ πληρώματος τοῦ Χριστοῦ· πρὸς οὕς φησιν ὁ Θεός· \"Ἰδοὺ οἱ δουλεύοντές μοι φάγονται· ὑμεῖς δὲ πεινάσετε. Ἰδοὺ οἱ δουλεύοντές μοι πίονται, ὑμεῖς δὲ διψήσετε.\" Τοῖς δὲ φρονοῦσιν ἅπερ ἐστὶν αὐτοῦ, λέγει· \"Φάγετε, πίετε, καὶ μεθύσθητε, οἱ πλησίον.\" Δηλοῖ δὲ σαφέστερον ὁ λόγος τῶν ἀπομεινάντων τὴν ἔνδειαν, χερσοῦσθαι λέγων πᾶσαν ἄμπελον, κἂν σίκλον ἔχῃ τιμήν. Φέρειν δὲ μόνας ἀκάνθας τὴν γῆν, ὡς ἀντὶ ἄρτου καὶ οἴνου, βουτύρῳ κεχρῆσθαι καὶ γάλακτι. Παρίστησι δὲ ταῦτα μετὰ τὴν ὑπὸ Βαβυλωνίων ἅλωσιν ἡ Γραφὴ, λέγουσα· Καὶ ἀπὸ τῶν πτωχῶν τῆς γῆς ὑπέλιπεν ὁ ἀρχιμάγειρος εἰς ἀμπελουργοὺς ἐφ' οὓς Γοδολίαν κατέστησε. Δεικνὺς δὲ τὸ χερσῶδες καὶ ἠκανθωμένον τῆς γῆς, φησὶν, ὡς οὐδὲ βαδίζειν ἔσται διὰ ταύτης ψιλῶς, δίχα βέλους καὶ τοξεύματος. Δίκην γὰρ βελῶν ἀντικείσονται τοῖς παριοῦσιν ἄκανθαι. Καὶ ἀκολούθως ἐπιλειψάσης ἡμῖν ἀμπέλου τῆς νοητῆς, πᾶν εἶδος ἐν ἡμῖν ἀνίσχει φαυλότητος. Τέλος δὲ ἀκάνθης τὸ πῦρ. Διὸ καὶ Παῦλός φησι· \"Γῆ γὰρ ἡ πιοῦσα τὸν ἐπ' αὐτῆς ἐρχόμενον ὑετὸν,\" καὶ τὰ ἑξῆς. Τοὺς οὖν ὑπολειφθέντας ὀλίγους, τοσούτῳ φησὶ κατέχεσθαι δείματι, ὡς τὰς ἐν ὄρεσι ποιεῖσθαι διατριβὰς, ὕλαις τε καὶ λόχμαις ἐγκατακρύπτεσθαι, κατὰ τὸ ὑπὸ τοῦ Σωτῆρος· \"Τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη.\" Ἃ καὶ γεωργεῖν ἐπεχείρουν, τῆς ἀρίστης γῆς δι' ἐρημίαν κεχερσωμένης, ὡς ἂν μόνον ἀναγκαίας εὐποροῖεν τροφῆς, λογιζόμενοι τὸ ἀδεὲς τῆς ἐνταῦθα διατριβῆς. Ἡ δὲ λοιπὴ γῆ κεχερσωμένη εἰς βόσκημα ἔσται προβάτου, καὶ καταπάτημα βοὸς, τοῦτ' ἔστιν εἰς κατανομὰς προβάτων.","english":"perfect, to the measure of the stature of the fullness of Christ; to whom God says: \"Behold, those who serve me shall eat, but you shall hunger. Behold, those who serve me shall drink, but you shall thirst.\" But to those who think the things that are his, he says: \"Eat, drink, and be drunk, you who are near.\" The word makes clearer the want of those who were left behind, saying that every vine is to be laid waste, even if it has the value of a shekel. And that the land bears only thorns, so that instead of bread and wine they have used butter and milk. The Scripture sets these things forth after the capture by the Babylonians, saying: And of the poor of the land the captain of the guard left some as vinedressers, over whom he appointed Gedaliah. Showing the waste and thorniness of the land, it says that one will not even be able to walk through it plainly, without arrow and bowshot. For like arrows the thorns will stand against those who pass by. And consequently, when the spiritual vine has failed us, every kind of wickedness springs up in us. And the end of the thorn is fire. Therefore Paul also says: \"For the land that has drunk the rain that comes upon it,\" and the rest. Those few, then, who were left behind, he says, are held by such great fear that they make their dwelling in the mountains and hide themselves in woods and thickets, according to what was said by the Savior: \"Then let those in Judea flee to the mountains.\" And they attempted to cultivate even those places, since the best land had been laid waste through desolation, so that they might have an abundance only of necessary food, reckoning the safety of their dwelling there. But the rest of the land, laid waste, shall be for the grazing of sheep and the trampling of oxen, that is, for the pastures of sheep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Ἴσως καὶ διὰ τοῦτο, πολὺ τὸ γάλα καὶ τὸ βούτυρον ἔλε γεν ἔσεσθαι. Τὸ δὲ προκείμενον χωρίον οὕτω τινὲς ἐξηγήσαντο· Εἰς Αἴγυπτον, φησὶ, κατέβη ὁ λαός μου παροικῆσαι ἐκεῖ, καὶ εἰς Ἀσσυρίους βίᾳ ἤχθησαν. Διατοῦτο προφητεύει ἐπὶ τῇ γεννήσει τοῦ Ἐμμανουὴλ, εἴτε ἐν Αἰγύπτῳ τις εἴη τῶν ἀπὸ τοῦ λαοῦ, εἴτε ἐν Ἀσσυρίοις, ἐξελεύσεσθαι τούτους, καὶ ἐν τῇ χώρᾳ τῆς Ἰουδαίας γενομένους, ἀναπαύεσθαι ἐν ταῖς αὐτοφυέσι καὶ σχολαζούσαις καταδύσεσιν. Μυίας μέντοι κυριεύειν μέρους ποταμοῦ Αἰγύπτου, καὶ μελίττας ἐν τῇ χώρᾳ εἶναι τῶν Ἀσσυρίων φησὶ, τὸ εὐτελὲς ἐνδεικνύμενος τῶν ἀντικειμένων δυνάμεων. Μυῖα γὰρ ὀχληρὸν τοῖς ἀνθρώποις ζῶον, καὶ μυσαρὸν ἔχον ἀπὸ κόπρου τὴν γένεσιν. Ὧν καὶ ἡ ζωὴ ὀχληρὰ, καὶ ὁ θάνατος βδελυκτός. Τό τε μέρος κυριεύσουσι τοῦ ποταμοῦ Αἰγύπτου. Ἄνωθεν γὰρ ἐκ τῶν Αἰθιόπων ὁ Νεῖλος ἀρχόμενος, περὶ βραχὺ μέρος ἑαυτοῦ τὸ πρὸς ταῖς εἰς θάλατταν ἐκβολαῖς κατοικοῦσαν ἔχει τὴν Αἴγυπτον· ἐν ᾧ τόπῳ πᾶν εἶδος ἀλόγων ζώων τεθεοποίηται. Ταύτας οὖν τὰς μυίας τὸ ἀσθενὲς τῆς ἀντιτεταγμένης δυνάμεως, συριγμῷ ἑαυτοῦ ἀφανίσει ὁ Κύριος, δηλαδὴ τῷ πνεύματι τοῦ στόματος αὐτοῦ. Καὶ ἡ μέλισσα δὲ μικρὸν ζῶον καὶ ἀσθενὲς, ἐν ᾧ ἀμύνεται τελευτῶν. Ἐναφεῖσα γὰρ τὸ κέντρον, συναπόλλυται τῇ πληγῇ, πάσχουσα ὧν ἔδρασε μείζω. Ὁποῖοι τῶν ἀνθρώπων οἱ πονηρότατοι. Μετὰ τὴν γέννησιν τοίνυν Χριστοῦ διασκεδασθείσης πάσης ἀντικειμένης δυνάμεως, συναχθήσονται οἱ υἱοὶ Ἰσραὴλ ἐν ταῖς αὐτοφυέσιν ὑποδοχαῖς, καὶ ἀναπαύσονται τῆς αἰχμαλωσίας ῥυσθέντες, ἀτιμωθέντος τοῦ ἐπιβουλεύσαντος βασιλέως αὐτοῖς·","english":"Perhaps it is also for this reason that he said there would be an abundance of milk and butter. Some have interpreted the present passage as follows: \"My people went down to Egypt to sojourn there, and they were led by force to the Assyrians.\" Therefore he prophesies concerning the birth of Emmanuel, that whether any of the people be in Egypt or among the Assyrians, these shall come out, and having arrived in the land of Judea, shall rest in the natural and quiet hiding places. He says, however, that flies rule over a part of the river of Egypt, and that bees are in the land of the Assyrians, indicating the cheapness of the opposing powers. For a fly is a creature troublesome to humans, and having a foul origin from dung. Their life is troublesome, and their death abominable. And they shall rule over the part of the river of Egypt. For the Nile, beginning from the Ethiopians above, has Egypt dwelling about a small part of itself near its outlets to the sea; in which place every kind of irrational animal has been deified. These flies, then, the weakness of the opposing power, the Lord will destroy by his own hissing, that is, by the spirit of his mouth. And the bee is a small and weak creature, in which it takes vengeance when it dies. For having planted its sting, it perishes together with the wound, suffering greater things than it inflicted. Such are the most wicked of humans. After the birth of Christ, therefore, when every opposing power has been scattered, the sons of Israel shall be gathered in the natural receptacles, and shall rest, having been delivered from captivity, when the king who plotted against them has been dishonored.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"ὅτε τοσαύτη κατὰ τὴν χώραν εὐετηρία γενήσεται, ὡς ἀρκεῖν τῷ κεκτημένῳ δάμαλιν καὶ πρόβατα δύο πρὸς αὐτάρκη τροφήν. Διὰ τὸ πάντας βουτύρῳ καὶ μέλιτι τρέφεσθαι· τοῦτ' ἔστι, θρέψει ἔκαστος τὸ φιλόπονον καὶ γεωργικὸν τῆς ψυχῆς τὸ ἥμερόν τε καὶ εὐμετάδοτον. Ἀπὸ προβάτου γὰρ ἡ ὕλη τῆς σκέπης ἡμῖν, ὡς ἀπὸ τῆς κατ' ἀρετὴν περιβολῆς ἡ ζωὴ τῷ σπουδαίῳ κεκόσμηται. Ἐπεὶ οὖν καὶ τρέφεται πνευματικῶς καὶ κοσμεῖται, διὰ τοῦτο θρέψει δάμαλιν καὶ πρόβατα δύο. Βούτυρον δὲ καὶ μέλι τὰ εἰσαγωγικὰ τῆς θείας διδασκαλίας λέγει διδάγματα· νηπιώδης γὰρ αὐτὴ καὶ πρώτη τροφὴ, μεθ' ἣν εἰς ἄνδρας ἐλθὼν πρέπουσιν ἀνδρὶ πνευματικοῖς μαθήμασιν ἑαυτὸν ἐπιδίδωσιν. Εἶτα τοὺς ἐκ περιτομῆς δηλῶν, περὶ τῶν χιλίων ἀμπέλων φησίν· \"Ἄμπελον γὰρ ἐξ Αἰγύπτου μετῆρε,\" καὶ τὰ ἑξῆς. Ἥτις εὐθηνήσασα πρότερον, ὕστερον ἠμελήθη\n\nστραφεῖσα πρὸς πικρίαν. Καὶ γέγονεν εἰς χέρσον, ὅτε μετὰ μυρίων αὐτοῖς βελῶν καὶ τοξευμάτων ὁ πολέμιος ἐπῆλθε στρατὸς ἐρημίαν ἐπάγων. Ὄρη δὲ ἀροτριώμενα, αἱ εἰς Χριστὸν πεπιστευκυῖαι ψυχαὶ, πρότερον μὲν ἔρημοι καὶ ἀγεώργητοι, καὶ ἠκανθωμέναι πρὸ τῆς Χριστοῦ παρουσίας· ἐπειδὴ δὲ ἦλθεν εἰς πτῶσιν καὶ ἀνάστασιν πολλῶν, καὶ ἐκάλεσε τὰ μὴ ὄντα ἵνα τὰ ὄντα καταργήσῃ· διὰ τοῦτο, οἱ μὲν ἐκ περιτομῆς ἀπολέσαντες τὸ εὐθαλὲς καὶ τὸ ἔγκαρπον, εἰς χέρσον μετέβαλον· τὸ δὲ ἀπὸ τῶν ἐθνῶν σύστημα, τὸ ἀροτριώμενον ὄρος, ἀροτριᾶται ἀπαλλαγὲν πάσης δειλίας τῶν πολεμίων. Ὅρος γὰρ ἡ ὑπὸ τῆς τοῦ Κυρίου διδασκαλίας ὑψωθεῖσα ψυχή·","english":"When such great abundance will come about in the land that a single calf and two sheep suffice the owner for adequate nourishment. Because all are fed on butter and honey—that is, each one will nourish the diligent and agricultural, the gentle and generous part of the soul. For from the sheep comes the material of our covering, just as from the garment of virtue the life of the zealous man is adorned. Since, then, he is both spiritually fed and adorned, for this reason he will nourish a calf and two sheep. And butter and honey he calls the introductory teachings of divine instruction; for this is infant-like and first nourishment, after which, having come to manhood, one gives himself over to spiritual lessons befitting a man. Then, indicating those of the circumcision, he speaks concerning the thousand vineyards: \"For he brought a vine out of Egypt,\" and the rest. Which, having flourished before, was later neglected, having turned to bitterness. And it became a dry land, when the hostile army came upon them with countless missiles and arrows, bringing desolation. And the ploughed mountains are the souls that have believed in Christ, formerly desert and untilled, and overgrown with thorns before the coming of Christ; but since he came for the fall and rising of many, and called the things that are not in order that he might bring to nothing the things that are—for this reason, those of the circumcision, having lost their flourishing and fruitfulness, changed into a dry land; but the assembly from the Gentiles, the ploughed mountain, is ploughed, having been freed from all cowardice before the enemies. For the mountain is the soul exalted by the teaching of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"οὗ ἐλθόντος, ἐξεκλάσθη μὲν Ἰσραὴλ, κατεφυτεύθη δὲ τὰ ἔθνη, ὡς ἂν τῷ ἐκείνων παραπτώματι ἡ σωτηρία πᾶσιν οἰκονομηθῇ, καὶ ἀδεῶς τοῖς ὄρεσι τούτοις καὶ πρόβατα καὶ βόες ἐννεμόμενα, ἄφθονον τὴν παρ' ἑαυτῶν ὠφέλειαν παρέχονται. Πρόβατα μὲν οἱ τὰ ἤθη χρηστότεροι· βόες δὲ οἱ πρὸς τὴν ἐργασίαν τῶν ἀναγκαίων φιλοπονώτατοι. ΚΕΦΑΛ. Ηʹ. αδʹ. Καὶ εἶπε Κύριος πρός με· Λάβε σεαυτῷ τόμον καινὸν μέγαν, καὶ γράψον εἰς αὐτὸν γραφίδι ἀνθρώπου, τοῦ ὀξέως προνομὴν ποιῆσαι σκύλων. Πάρεστι γάρ. Καὶ μάρτυράς μοι ποίησον πιστοὺς ἀνθρώπους, τὸν Οὐρίαν καὶ τὸν Ζαχαρίαν υἱὸν Βαραχίου9, κ.τ.λ. Εἰπὼν τὰ μέλλοντα καταλαβεῖν αὐτοὺς δυσχερῆ, τὸν περὶ τοῦ Ἐμμανουὴλ ἐπανείληφε λόγον. Ἐπεὶ γὰρ τὸ σημεῖον ὑπῆρχε παράδοξον, παιδίον ἐκ παρθένου γενόμενον, οὐκέτι μὲν τῷ Ἄχαζ, οὐδὲ τῷ οἴκῳ Δαβὶδ, αὐτῷ δὲ τῷ προφήτῃ παραδείκνυσι τοῦ μυστηρίου τὸν τρόπον. Διδάσκων γὰρ αὐτὸν ἅπερ ἐν τῷ καινῷ γράφειν τόμῳ δεήσειεν, ἐκ προσώπου τοῦ ἰδίου φησὶ, καὶ προσῆλθον πρὸς τὴν προφῆτιν. Τοῦτ' ἔστι ταῦτα γράψον. Ἐπειδὴ δὲ οὐκ ἐκφορὰ ταῖς πάντων ἦν ἀκοαῖς, προστάττει τῷ προφήτῃ λαβεῖν τόμον, ἢ τεῦχος, ἢ διφθέρωμα, ἢ κεφαλίδα, κατὰ τοὺς λοιπούς. Ὁ δὲ τοῦ καινοῦ καὶ μεγάλου τόμος τύπος ἂν εἴη τῆς καινῆς καὶ μεγάλης διαθήκης, ὡς τῆς πρώτης πεπαλαιωμένης. Ἀσθενὴς γὰρ ἦν, καὶ τελειοῦν εἶχεν οὐδένα· Σεαυτῷ δέ φησιν, ἀντιδιαστέλλων τοὺς πιστεύοντας πρὸς τοὺς ἀπειθεῖν εἰρημένους. Ἐκείνοις γὰρ τὰ ἐν τῷ καινῷ δίδοται τόμῳ τὸ Χριστοῦ μυστήριον περιέχοντα. Λέγεται δὲ καὶ μέγας ὁ τόμος. Οὐ δὲ γὰρ ἔχει τῆς νομικῆς ἱστορίας τὸ ταπεινόν.","english":"When he came, Israel was broken off, but the nations were planted, so that by their fall salvation might be dispensed to all, and without fear, on these mountains, both sheep and cattle graze and provide from themselves unfailing benefit. Sheep are those of gentler habits; cattle are those most diligent for the work of necessities. CHAPTER 8, 34. And the Lord said to me: Take for yourself a great new scroll, and write on it with a man's pen, to make swift plunder of spoils. For it is present. And make for me faithful men as witnesses, Uriah and Zechariah son of Barachiah, etc. Having spoken of the difficult things that were about to overtake them, he has taken up again the account concerning Emmanuel. For since the sign was paradoxical—a child born of a virgin—he no longer shows the manner of the mystery to Ahaz, nor to the house of David, but to the prophet himself. For teaching him what he would need to write in the new scroll, he speaks in his own person and says, \"And I went in to the prophetess.\" That is, write these things. But since it was not for the hearing of all to proclaim it, he commands the prophet to take a scroll, either a volume, or a parchment, or a roll, according to the others. The scroll of the new and great covenant would be a type of the new and great covenant, since the first has grown old. For it was weak, and had no one to perfect it; \"for yourself,\" he says, distinguishing believers from those said to disobey. For to those, the things in the new scroll are given, containing the mystery of Christ. And the scroll is also called great. For it does not have the lowliness of the legal history.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"Δι' ὃ καὶ ζημιοῦται Παῦλος ἡδέως, διὰ τὸ ὑπερέχον τῆς γνώσεως τοῦ Χριστοῦ. Καθὰ γάρ φησιν ἐπὶ κρείττοσι θυσίαις ἡ νέα νενομοθέτηται. Γραφίδι δέ φησιν ἀνθρώπου, διὰ τὸ λέξει ἀνθρωπίνῃ, καὶ τοῖς πολλοῖς βατῇ γεγράφθαι τοῦ Εὐαγγελίου τὰ ῥήματα. Εἶναι γὰρ ἑτέραν γραφὴν, οὐκ ἀνθρωπίνην, καθ' ἣν δυνάμει τοῦ Πνεύματος οἱ ἐν βίβλῳ ζωῆς ἀπογράφονται. Τάχα δὲ τὰ περὶ τῆς θεότητος τοῦ Μονογενοῦς οὐκ ἀνθρωπίνης ἐστὶ γραφίδος, ὡς τὰ περὶ τῆς τούτου σαρκώσεως, περὶ ἧς νῦν πρόκειται λόγος. Ἕτερος γὰρ ἐκεῖνος ὁ κάλαμος, ὡς καὶ Δαβὶδ ὁ θεῖός φησιν· \"Ἡ γλώσσα μου κάλαμος γραμματέως ὀξυγράφου.\" \"Οἶδεν γὰρ οὐδεὶς τὸν Υἱὸν, εἰ μὴ ὁ Πατὴρ, οὐδὲ τὸν Πατέρα πλὴν τοῦ Υἱοῦ, καὶ ᾧ ἐὰν βούληται ὁ Θεὸς ἀποκαλύψαι.\" Γραφίδι γὰρ ἀνθρωπίνῃ φησὶν Ἰωάννης· Ὁ Λόγος σὰρξ ἐγένετο, καὶ ἐσκήνωσεν ἐν ἡμῖν· ὅσα τὰ τούτοις ἀκόλουθα περὶ τῶν κατὰ σάρκα λεγόμενα. Γράφει τοίνυν ὑπὲρ τοῦ ὀξέως προνομὴν ποιῆσαι σκύλων. Ἐγγίζειν γὰρ τὸν καιρὸν, καθ' ὃν δεῖ ταῦτα τοὺς δύο βασιλέας παθεῖν ὑπὸ τοῦ βασιλέως τῶν Ἀσσυρίων, δυνάμει τοῦ Ἐμμανουήλ Ὃν ἐπᾴδειν ἐν τῇ μάχῃ τοῖς Ἰουδαίοις προσέταξεν. Καὶ ἐπ' αὐτῆς δὲ τῆς παρουσίας ταχεῖα γέγονε καὶ ἀστραπῆς πάσης ὀξυτέρα τοῦ Εὐαγγελίου ἡ διδασκαλία, διὰ πάσης τῆς οἰκουμένης σκυλεύουσα τοῦ αἰῶνος τούτου τὸν ἄρχοντα, καὶ πρὸς ὑπακοὴν τοῦ Χριστοῦ τοὺς αἰχμαλωτισθέντας ἀφέλκουσα. Μάρτυρες δὲ τῶν γραφομένων ἔστωσαν, φησὶν ἐν τῷ Εὐαγγελίῳ, Οὐρίας καὶ Ζαχαρίας. Ἦσαν γὰρ τότε Οὐρίας μὲν ἱερεὺς, ὡς δῆλον ἐκ τῆς ἱστορίας, Ζαχαρίας δὲ προφήτης.","english":"Therefore Paul also gladly suffers loss, because of the surpassing knowledge of Christ. For as he says, the new law was enacted with better sacrifices. And he says \"with a man's pen,\" because the words of the Gospel were written in human language and accessible to the many. For there is another writing, not human, according to which those in the book of life are enrolled by the power of the Spirit. Perhaps, then, the things concerning the divinity of the Only-Begotten are not of a human pen, as are the things concerning his incarnation, about which the present discourse is. For that other is the reed, as also the divine David says: \"My tongue is the pen of a swift-writing scribe.\" \"For no one knows the Son except the Father, nor the Father except the Son, and he to whom God wills to reveal him.\" For John says with a human pen: \"The Word became flesh and dwelt among us\"—and all that follows from these things, spoken concerning matters according to the flesh. He writes, then, in order to make swift spoil. For the time is near in which these two kings must suffer at the hands of the king of the Assyrians, by the power of Emmanuel, whom he commanded the Jews to chant in battle. And at the very coming, the teaching of the Gospel became swift and swifter than any lightning, spoiling the ruler of this age throughout the whole inhabited world, and drawing the captives away to obedience to Christ. And let Uriah and Zechariah be witnesses of what is written, he says in the Gospel. For at that time Uriah was a priest, as is clear from the history, and Zechariah a prophet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Ἐπ' Ἐζεκίου γὰρ γέγονεν, ὡς ἐν ταῖς Παραλειπομέναις γέγραπται. Συμβολικῶς δὲ τούτους εἰς μαρτύριον καλεῖ. Δηλοῖ γὰρ ὁ μὲν ἱερεὺς τὸν νόμον, ὅνπερ ἐδίδασκεν· οἱ δὲ προφῆται διὰ Ζαχαρίου σημαίνονται.\n\nΣυνίσταται δὲ τὸ εὐαγγέλιον ὑπὸ νόμου καὶ τῶν προφητῶν μαρτυρούμενον. Ὅθεν ἐν τῷ καιρῷ τῆς ἐν τῷ ὄρει μεταμορφώσεως, Μωϋσῆς καὶ Ἠλίας συνελάλουν περὶ Χριστοῦ, καὶ τῆς ἐξόδου, ἧς ἤμελλε πληροῦν ἐν Ἱερουσαλὴμ, ἥτις δηλοῖ τῆς οἰκονομίας τὸ πέρας, τὸν σταυρὸν, τὸν θάνατον, τὴν ἀνάστασιν, τὴν ἀνάληψιν. Ἑρμηνεύεται δὲ ὁ μὲν Οὐρίας φωτισμὸς Θεοῦ, ὁ δὲ Ζαχαρίας μνήμη Θεοῦ. Υἱὸς δὲ Βαραχίου τῆς εὐλογίας τῆς τοῦ Θεοῦ. Τίς δὲ μάρτυς ἀξιοπιστότερος τοῦ πεφωτισμένου ὑπὸ Θεοῦ, καὶ μνήμην ἔχοντος τοῦ Θεοῦ; Ὧν δὴ παρόντων γράφει· Προσῆλθον πρὸς τὴν προφῆτιν, καὶ ἐν γαστρὶ ἔλαβεν, καὶ ἔτεκεν υἱόν. Φησὶ γὰρ ὁ Κύριος, ὡς Αὐτὸς ἐγὼ προσελεύσομαι τῇ προφήτιδι. Καλεῖ δὲ οὕτω τὴν Μητέρα Χριστοῦ διὰ τὸ Πνεύματος ἁγίου μετασχεῖν, κατὰ τό· \"Πνεῦμα ἅγιον ἐπελεύσεται ἐπὶ σὲ, καὶ δύναμις Ὑψίστου ἐπισκιάσει σοι.\" Παιδεύεται γὰρ ὁ προφήτης, ὡς οὐκ ἐξ αἴματος σαρκὸς, ἢ θελήματος ἀνδρὸς ἡ Χριστοῦ γενήσεται γέννησις. \"Ἀπαρχὴ γὰρ Χριστὸς,\" καὶ τῶν εἰς αὐτὸν ἀναγεννωμένων· περὶ ὧν εἴρηται ταῦτα. Δεξαμένη δὲ τὸ Πνεῦμα τὸ ἐπελθὸν ἐπ' αὐτὴν ἡ Παρθένος προεφήτευσε λέγουσα· \"Ἰδοὺ γὰρ ἀπὸ τοῦ νῦν μακαριοῦσίν με πᾶσαι αἱ γενεαί·\" καὶ τὰ ἐπὶ τούτοις. Προσῆλθον δὲ, φησὶ, συνηθείᾳ γραφικῇ ἀντὶ μέλλοντος τῷ ἐνεστῶτι χρησάμενος. Τὸν δὲ τεχθέντα, φησὶν, ὀνόμαζε ταχέως σκύλευσον, ὀξέως προνόμευσον.","english":"For it happened in the time of Hezekiah, as it is written in the Paraleipomena. Symbolically, he calls these as witnesses. For the priest signifies the law, which he taught; and the prophets are indicated through Zechariah.\n\nThe Gospel is established by the law and the prophets bearing witness. Hence at the time of the transfiguration on the mountain, Moses and Elijah were conversing about Christ, and about the departure which he was about to accomplish in Jerusalem, which signifies the consummation of the economy: the cross, the death, the resurrection, the ascension. Now Urias is interpreted as \"illumination of God,\" and Zechariah as \"remembrance of God.\" And \"son of Barachiah\" means \"of the blessing of God.\" And what witness is more trustworthy than one illuminated by God, and having remembrance of God? In their presence, then, he writes: \"I drew near to the prophetess, and she conceived in the womb, and bore a son.\" For the Lord says, \"I myself will draw near to the prophetess.\" And he calls the Mother of Christ by this name because she partook of the Holy Spirit, according to the text: \"The Holy Spirit will come upon you, and the power of the Most High will overshadow you.\" For the prophet is taught that the birth of Christ will not be from blood of flesh, or the will of a man. \"For Christ is the firstfruits,\" and of those regenerated into him; concerning whom these things have been said. And the Virgin, having received the Spirit that came upon her, prophesied, saying: \"For behold, from now on all generations will call me blessed;\" and the things that follow. \"I drew near,\" he says, using the present tense in place of the future by scriptural custom. And the one born, he says, name quickly \"spoil,\" swiftly \"plunder.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Ἐπειδὴ καὶ πρὸ τῆς κατὰ σάρκα γεννήσεως, καὶ πρὶν ἐπιγράψασθαι γονέας σαρκικοὺς, τοὺς δύο καθαιρεῖ νῦν βασιλέας. Καὶ τοῦτο πράξει διὰ τοῦ τῶν Ἀσσυρίων βασιλέως, ὡς ἐμῇ χρώμενος, φησὶ, δυνάμει, τὰς βασιλείας αὐτῶν καταστρέψεται. Καὶ ἄλλως δὲ, ταχέως ἐσκύλευσε, τὸν ἰσχυρὸν, τὸν φυλάσσοντα, καθάπερ ἴδιον κτῆμα, τοὺς ὑπὸ τὴν ἁμαρτίαν πεπραμένους καὶ δεδεμένους θανάτῳ. Προενόμευσε δὲ, ταῖς ἰδίαις δυνάμεσι παραδοὺς εἰς φυλακὴν τοὺς πιστούς· \"Ὧν οἱ ἄγγελοι βλέπουσιν, ὡς λέγει, τὸ πρόσωπον τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς.\" Τὴν δὲ ὀξεῖαν αὐτοῦ προνομὴν δηλοῖ τὸ, \"Ἀναβὰς εἰς ὕψος ᾐχμαλώτευσεν αἰχμαλωσίαν. Ἔλαβεν δόματα ἐν οὐρανοῖς·\" ὃ πεποίηκε, \"Εἰσελθὼν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ, καὶ διαρπάσας αὐτοῦ τὰ σκεύη,\" καθά φησιν αὐτὸς ἐν παραβολῇ. Καὶ ὁ προφήτης δέ φησιν ἀλλαχοῦ· \"Εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέν με, κηρύξαι αἰχμαλώτοις ἄφεσιν.\" Τὸ δὲ πάρεστιν εἰπὼν, ἅμα μὲν δηλοῖ τὴν τῶν βασιλέων τιμωρίαν οὐκ εἰς μακρὰν ἐσομένην. Ἅμα δὲ καὶ τὰ τῆς τοῦ Σωτῆρος ἐπιδημίας ἐγγίζειν φησίν. Ὃν δὲ κέκληκεν Ἐμμανουὴλ, νῦν ἐκάλεσε Ταχέως σκύλευσον, Ὀξέως προνόμευσον. Ἔθος γὰρ τῇ Γραφῇ τὸν Θεὸν ἐκ τῶν διαφόρων ὀνομάζειν ἐνεργειῶν· ὡς καὶ Ἰησοῦν, παρὰ τὴν ἀπὸ Θεοῦ δεδομένην ἡμῖν σωτηρίαν. Δύναμις δὲ Δαμασκοῦ, οἱ ἀπὸ τῶν ἐθνῶν πιστεύοντες. Σκύλα δὲ Σαμαρείας, οἱ ἐκ περιτομῆς εἶεν ἄπιστοι. Δαμασκὸς μὲν γὰρ Συρίας μητρόπολις, Σαμαρεία δὲ τοῦ Ἰσραήλ. Πῶς ὁ γεννηθεὶς εὐθὺς τούτους ἐσκύλευσε; Διὰ τὸ μέλλειν οὐκ εἰς μακρὰν ταὐτὸ ποιεῖν·","english":"Since even before his birth according to the flesh, and before he was registered with fleshly parents, he now brings down the two kings. And he will do this through the king of the Assyrians, as if using my power, he says, he will overthrow their kingdoms. And in another sense, he swiftly despoiled the strong one, the one who guards, as his own possession, those sold under sin and bound by death. And he took spoil beforehand, handing over the faithful to his own powers for safekeeping: \"whose angels,\" as he says, \"behold the face of my Father who is in heaven.\" And his swift spoil-taking is indicated by \"Having ascended on high, he led captivity captive. He received gifts in heaven,\" which he did, \"having entered into the house of the strong man and plundered his vessels,\" as he himself says in the parable. And the prophet also says elsewhere: \"He has sent me to preach good news to the poor, to proclaim release to the captives.\" And by saying \"it is present,\" he indicates at once that the punishment of the kings will not be long in coming. And at the same time he says that the things of the Savior's visitation are near. And the one he called Emmanuel, he now called \"Swiftly despoil, Speedily take spoil.\" For it is the custom of Scripture to name God from his various operations, as also Jesus, from the salvation given to us by God. And the power of Damascus is those who believe from the Gentiles. And the spoil of Samaria would be the unbelieving from the circumcision. For Damascus is the metropolis of Syria, and Samaria of Israel. How did he who was born immediately despoil these? Because he was going to do the same not long after.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"ἢ καὶ, ὅτι μάγοι προσελθόντες αὐτῷ προσεκύνησαν, ὡς Θεῷ, καὶ δῶρα προσήνεγκαν σκυλευθέντες πρὸς θεοσέβειαν ἔτι βρέφους ὑπάρχοντος πολεμήσαντος ὑπὲρ αὐτῶν, καὶ τῶν ἄλλων, ἀπέναντι τοῦ νοητοῦ βασιλέως τῶν Ἀσσυρίων. Τὸ δὲ, καὶ προσῆλθον πρὸς τὴν προφῆτιν, οὐκ ἀπὸ προσώπου τοῦ Κυρίου, τοῦ δὲ προφητικοῦ φασιν εἰρῆσθαί τινες· οἳ καὶ τὸ, προσῆλθον, φασὶν ἀντὶ τοῦ ἤγγισα τῷ πνεύματι καὶ τῇ προγνώσει τῶν ἐσομένων τῇ προφήτιδι. Κατέλαβον γὰρ, καὶ οἷον ἐπλησίασα τῇ προγνώσει τῇ προφητικῇ, καὶ εἶδον τὴν σύλληψιν πόῤῥωθεν προενατενίσας τῷ χαρίσματι τῆς προφητείας· οἳ καὶ ἀποροῦσι πῶς κελευθεὶς ὁ προφήτης τόμον λαβεῖν, ἄλλο ποιεῖ, πρὸς τὴν προφῆτιν εἰσιών. Ἀλλὰ δῆλον, φασὶν, ὡς ἡ σιωπὴ ἡ πρὸς ἐκεῖνον συγκατάθεσιν καὶ πρᾶξιν ἐδήλωσεν. Πῶς γὰρ ἂν ὁ προφήτης παρήκουσε τοῦ Θεοῦ; ἀλλ' ἐκείνου δηλονότι περιγεγραμμένου, τὸ τῆς προφήτιδος ἐξ ἰδίας ἀρχῆς παραδίδοται. εηʹ. Καὶ προσέθετο Κύριος λαλῆσαί μοι ἔτι· Διὰ τοῦ μὴ βούλεσθαι τὸν λαὸν τοῦτον τὸ ὕδωρ τοῦ Σιλωὰμ τὸ πορευόμενον ἡσυχῇ, ἀλλὰ βούλεσθαι","english":"Or also, because the magi came to him and worshiped him as God and brought gifts, having been despoiled for the sake of piety while he was still an infant, he having fought on their behalf, and of the others, against the intelligible king of the Assyrians. But the phrase, \"and they came to the prophetess,\" some say was spoken not from the person of the Lord but from the prophetic person; who also say that \"they came\" is used instead of \"I drew near in spirit and in foreknowledge of things to come to the prophetess.\" For I attained, and as it were drew near to the prophetic foreknowledge, and I saw the conception from afar, having looked ahead by the grace of prophecy; who also are at a loss as to how the prophet, having been commanded to take a scroll, does something else, entering in to the prophetess. But it is clear, they say, that the silence toward him indicated consent and action. For how would the prophet have disobeyed God? But with that, clearly, having been circumscribed, the matter of the prophetess is handed down from its own beginning. 85. And the Lord added to speak to me further: Because this people does not want the water of Siloam that flows quietly, but wants","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"ἔχειν τὸν Ῥαασσὼν, καὶ τὸν υἱὸν Ῥωμελίου βασιλέα ἐφ' ὑμῶν, διὰ τοῦτο, ἰδοὺ Κύριος ἀνάγει ἐφ' ὑμᾶς τὸ ὕδωρ τοῦ ποταμοῦ, τὸ ἰσχυρὸν, καὶ τὸ πολὺ, τὸν βασιλέα τῶν Ἀσσυρίων, καὶ τὴν δόξαν αὐτοῦ9, κ.τ.λ. Καὶ ταῦτα τῆς αὐτῆς ὑποθέσεως· ἅπερ οὐ τῷ λαῷ, τῷ δὲ προφήτῃ λέγων προσέθηκε Κύριος, ὅτι παρήκουσεν ὁ λαὸς προσταχθεὶς μὴ φοβεῖσθαι τοὺς βασιλέας, τῇ δὲ τοῦ Ἐμμανουὴλ ἐπικλήσει θαῤῥεῖν. Ὁ μὴ ποιήσαντες δουλεύειν ἠγάπων τοῖς βασιλεῦσι, τὸ ὕδωρ μὴ δεχόμενοι τοῦ Σιλωάμ· ὅπερ αὐτὸν δηλοῖ τὸν Ἐμμανουήλ· ὅς ἐστι πηγὴ ὕδατος ζῶντος ἀλλομένου εἰς ζωὴν αἰώνιον. Ὃν οὔτε κατὰ τὸν πόλεμον τῶν βασιλέων, οὔτε κατὰ τὸν καιρὸν τῆς αὐτοῦ σαρκώσεως ὑπεδέξαντο. Ἡσυχῇ δὲ καὶ κατὰ τὴν ἱστορίαν τὸ ὕδωρ ἐκδίδοται τοῦ Σιλωὰμ. Δηλοῖ δὲ περὶ Χριστοῦ, ὅτι καὶ πρὶν ἐπιδημῆσαι, λανθανόντως συνεπορεύετο τῷ λαῷ, τὰς ψυχὰς αὐτῶν ἀρδεύειν ἐπισκοπεῖν τε βουλόμενος, καὶ μηδέπω κηρυχθεὶς εἰς πάντα τὰ ἔθνη· ἀψοφητὶ δὲ καὶ τὴν ἑαυτοῦ παρουσίαν πεποίηται. Συμβαίνει δὲ καὶ τῇ προσηγορίᾳ τοῦ Σιλωὰμ ὃς ἀπεσταλμένος ἑρμηνεύεται. Ἀπόστολον γοῦν αὐτὸν καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν ὁ Παῦλος καλεῖ. Καὶ τὸν ἐκ γεννητῆς δὲ τυφλὸν συμβολικῶς ὁ Σωτὴρ εἰς τὸν Σιλωὰμ ἐξαπέστειλεν. Ἀλλ' ὁ μὲν ἀνέβλεψε τὸ ὕδωρ δεξάμενος τοῦ Σιλωάμ. Ὁ δὲ νῦν κατηγορούμενος ὑπὸ τοῦ Κυρίου λαὸς, μὴ πιστεύσας τῷ Σιλωὰμ, ὅς ἐστιν Ἐμμανουὴλ, ἔρημος αὐτοῦ γίνεται.","english":"to have Rezin, and the son of Romelius as king among you; therefore, behold, the Lord brings up against you the water of the river, the strong and the abundant—the king of the Assyrians, and his glory, etc. And these things belong to the same subject; saying these things not to the people but to the prophet, the Lord added that the people disobeyed when commanded not to fear the kings, but to take courage in the invocation of Emmanuel. Those who did not make them serve loved the kings, not receiving the water of Siloam—which signifies Emmanuel himself, who is a fountain of water living and leaping up to eternal life. Whom they did not receive either at the time of the war of the kings, nor at the time of his incarnation. And quietly, even according to the history, the water of Siloam is given forth. It signifies concerning Christ that even before his coming he went along with the people unnoticed, wishing to water their souls and to oversee them, and not yet proclaimed to all the nations; and without noise he made his own presence. And this also accords with the name of Siloam, which is interpreted as \"sent.\" For Paul calls him an apostle and high priest of our confession. And the man blind from birth the Savior symbolically sent to Siloam. But he received his sight by receiving the water of Siloam. But the people now accused by the Lord, not having believed in Siloam, who is Emmanuel, becomes desolate of him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"Καὶ ἀντὶ τῶν δύο βασιλέων, οἷς ἠγάπων, δουλεύειν τοῖς Ἀσσυρίοις ἐκδίδονται, καὶ τῷ νοητῶς τούτων ἐπάρχοντι, ὅτι τὸ ὕδωρ οὐκ ἠβουλήθησαν τοῦ Σιλωὰμ ἤγουν ἀπεδοκίμασαν, κατὰ Σύμμαχον, κατὰ τὸ, \"Λίθος ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενήθη εἰς κεφαλὴν γονίας.\" Ἀνθ' ὧν αὐτοῖς ἐπάξειν φησὶ τὸ πολύ τε ὕδωρ καὶ ἰσχυρὸν τὸν Ἀσσύριον, τῷ ὕδατι τῷ ἡσύχῳ τοῦτον ἀντιτιθείς. Δόξαν δὲ αὐτοῦ, τοὺς ὑπ' αὐτὸν ἄρχοντας ἐκάλεσεν καὶ λαούς. Ὕδατι δὲ παρεικάζειν τὸ πλῆθος φίλον τῇ θείᾳ Γραφῇ. Φησὶ γοῦν διὰ φωνῆς προφητῶν· \"Καὶ Νινευὴ, ὡς κολυμβήθρα ὑδάτων, τὰ ὕδατα αὐτῆς.\" Οὐ μενεῖ δὲ, φησὶ, παρ' αὐτοῖς ἀνὴρ αἴρων κεφαλήν· τοῦτ' ἔστιν ἄρξαι δυνάμενος. Τὸ δὲ πλῆθος καλύψει πᾶσαν τὴν χώραν. Ὅπερ ἐπὶ Ἱερεμίου γέγονεν, στρατεύσαντος τοῦ Ναβουχοδονόσωρ. θιʹ. Μεθ' ἡμῶν ὁ Θεός. Γνῶτε, ἔθνη, καὶ ἡττᾶσθε, ἐπακούσατε ἕως ἐσχάτου τῆς γῆς. Ἰσχυκότες, ἡττᾶσθε. Ἐὰν γὰρ πάλιν ἰσχύσατε, πάλιν ἡττηθήσεσθε. Καὶ ἣν ἂν βουλὴν βουλεύσησθε, διασκεδάσει Κύριοσ9, κ.τ.λ. Τοῖς περὶ τοῦ Ἐμμανουὴλ καὶ ταῦτα συνήρτηται· ὃ καὶ δηλοῖ μεθ' ἡμῶν ὁ Θεὸς, δεύτερον νῦν ὑπὸ τοῦ προφήτου λεγόμενον. Ὧ μὴ πιστεύσαντας τοὺς ἄλλους ἐλέγξας τῆς ἐκείνων ἑαυτὸν κατηγορίας ἐλευθερῶν, ἐξ ἑαυτοῦ καὶ τῶν ὁμοίων σὺν ἡδονῇ πλείστῃ, μεθ' ἡμῶν ὁ Θεὸς ἀνακέκραγεν στραφεὶς πρὸς τὰ ἔθνη. Ταῦτα δ' οὖν γνῶναι παρακελεύεται τὸν Ἐμμανουήλ· ὃν ὁ ἐκ περιτομῆς λαὸς οὐκ ἔγνω, οὔτε συνῆκεν. Ὑμεῖς δὲ, φησὶ, τὴν καλὴν ἧτταν ἡττήθητε αἰχμαλωτισθέντες εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ, δι' οὗ τῆς δουλείας ἐλεύθεροι τοῦ νόμου τῆς ἀμαρτίας γενήσεσθε.","english":"And instead of the two kings whom they loved, they are handed over to serve the Assyrians, and to him who rules over them in a spiritual sense, because they were unwilling to have the water of Siloam—that is, they rejected it, according to Symmachus, in accordance with the saying, \"The stone which the builders rejected, this became the head of the corner.\" In return for this, he says, he will bring upon them the abundant and strong water—the Assyrian—setting him in contrast to the quiet water. And his glory: he called the rulers under him and the peoples. And it is a custom of divine Scripture to liken a multitude to water. For he says through the voice of the prophets: \"And Nineveh, like a pool of waters, her waters.\" But, he says, there shall not remain among them a man lifting up his head—that is, one able to rule. And the multitude shall cover the whole land. Which came to pass in the time of Jeremiah, when Nebuchadnezzar campaigned. 19. God is with us. Know, you nations, and be defeated; hear, even to the ends of the earth. You who have grown strong, be defeated. For if you grow strong again, you will be defeated again. And whatever counsel you may take, the Lord will scatter it, etc. These things too have been joined to the matters concerning Emmanuel; which also makes clear \"God is with us,\" now spoken a second time by the prophet. By showing that others did not believe this, and freeing himself from their accusation, he cried out from himself and from those like him with the greatest pleasure, \"God is with us,\" turning toward the nations. These things, then, he urges Emmanuel to know—he whom the people from the circumcision did not know, nor understand. But you, he says, have been defeated with the noble defeat, having been taken captive into obedience to Christ, through whom you will be made free from the slavery of the law of sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Psalm 118:22; Matthew 21:42","text":"The English carries the scriptural phrase “the stone which the builders rejected”, which matches Psalm 118:22; Matthew 21:42. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":144,"ref":"p144","source":"Ἐπακούσασθε τοίνυν ἕως ἐσχάτου τῆς γῆς τῶν καταγγελλόντων ὑμῖν τὸ Εὐαγγέλιον. \"Εἰς πᾶσαν γὰρ τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν.\" Καὶ, οἱ ἐν ὑμῖν δὲ ἰσχυροὶ τῷ λόγῳ καὶ δυνατοὶ, νικᾶσθε τοῦ τῆς εὐσεβείας κηρύγματος· καὶ μὴ θέλοντες γὰρ ἡττηθήσεσθε ἐπὶ ταῖς ματαίαις κατὰ τοῦ Θεοῦ βουλαῖς ὑμῶν ἐλεγχόμενοι, καὶ λόγοις τοῖς ἐξ ἀπειλῆς λεγομένοις. Λέγοι δ' ἂν ἀποθέσθαι καὶ τὴν ἰσχὺν τὴν σωματικὴν, καὶ σαρκὸς ἀναλαμβάνειν ἀσθένειαν, ὡς ἂν ἡ δύναμις τοῦ Θεοῦ ἐν ἀσθενείᾳ τελειωθῇ. Ἐὰν δέ σοι πάλιν ἐπαναστῇ τὸ φρόνημα τῆς σαρκὸς, πάλιν ὑπόταξον τοῦτο τῷ πνεύματι, καὶ ἡ βουλὴ δὲ ὑμῶν καὶ ὁ λόγος ἀργήσει, διότι ἀπειλεῖ· Τὴν σοφίαν τῶν σοφῶν καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσει. Βουλὴν γὰρ ἀνθρωπίνην καταργεῖ ὁ τῆς μεγάλης βουλῆς ἄγγελος, καὶ λόγον ἀνθρώπινον ἀθετεῖ ὁ Θεὸς Λόγος. Χρήσιμον δὲ ταῦτα λέγειν τοῖς τὴν Ἐκκλησίαν διώκουσι. Τινὲς δὲ τὰ μὲν πρῶτα πρὸς ἔθνη καὶ","english":"Listen, therefore, to the very ends of the earth, to those who proclaim the Gospel to you. \"For their sound has gone out into all the earth, and their words to the ends of the inhabited world.\" And you who are mighty in word and powerful among you, be conquered by the proclamation of piety; for even unwilling, you will be defeated, being convicted by your vain counsels against God, and by words spoken in the way of threat. He would say also to put off bodily strength and to take up the weakness of the flesh, so that the power of God may be perfected in weakness. But if again the mind of the flesh rises up against you, again subject it to the spirit, and your counsel and word will be idle, because it threatens: He will set aside the wisdom of the wise and the understanding of the prudent. For the angel of the great counsel brings to nothing human counsel, and the God Word sets aside human word. It is useful to say these things to those who persecute the Church. But some, the first things indeed against the nations and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"Ἰουδαίους εἰρῆσθαί φασιν, ἀπὸ δὲ τοῦ, ἰσχυκότες, ἡττᾶσθε, πρὸς Ἰουδαίους· κατίσχυσαν γὰρ τό γε ἧκον εἰς αὐτοὺς τοῦ Χριστοῦ, παραδόντες σταυρῷ. Ἀλλ' ἐβουλεύσαντο βουλὴν ἣν οὐ μὴ δύνωνται στῆσαι. Πῶς γὰρ ἂν θανάτῳ περιέβαλον τὸν ἀρχηγὸν τῆς ζωῆς; Διά φησιν, ἡττᾶσθε λοιπὸν μετὰ τοσοῦτον ἀνόνητον τόλμημα. Εἰ δὲ πάλιν ἀντιστῆτε τοῖς τὸ Εὐαγγέλιον καταγγέλλουσιν, πάλιν ἡττηθήσεσθε κολάζοντι λοιπὸν τῷ κριτῇ δίκας ὑπέχοντες. Χριστοῦ γὰρ ἀναληφθέντος, καὶ αὐτοῖς ἐπεβούλευον τοῖς ἀποστόλοις· \"Παραγγελίᾳ, λέγοντες, παρηγγείλαμεν μηδὲν λαλεῖν ἐπὶ τῷ ὀνόματι τούτῳ.\" Καί· \"Ἰδοὺ πεπληρώκατε τὴν Ἱερουσαλὴμ τῆς διδαχῆς ὑμῶν.\" Καὶ τύπτοντες ἐδόκουν πάλιν ἰσχύειν, ἀλλ' ἐνίκων οἱ μαθηταὶ λέγοντες· Διότι μεθ' ἡμῶν ὁ Θεός. Ἀνθ' ὧν ἔτισαν δίκας ὑπὸ Ῥωμαίων ἡττώμενοι. ιαιεʹ. Οὕτω λέγει Κύριος· Τῇ ἰσχυρᾷ χειρὶ ἀπειθοῦσι τῇ πορείᾳ τῆς ὁδοῦ τοῦ λαοῦ τούτου λέγοντες· Μή ποτε εἴπητε σκληρόν. Πᾶν γὰρ ὃ ἐὰν εἴπῃ ὁ λαὸς οὗτος σκληρὸν ἐστί. Τὸ δὲ φόβον αὐτοῦ οὐ μὴ φοβηθῆτε, οὐδὲ μὴ ταραχθῆτε9, κ.τ.λ. Τὸν παρόντα λόγον πρὸς τοὺς ἀπειθοῦντάς φησιν· κατὰ μέν τινας, Ἰουδαίους· κατὰ δέ τινας, ἐθνικούς· χεὶρ δὲ ἰσχυρὰ, ἡ δημιουργικὴ τῶν ὄντων ἁπάντων δύναμις, ὁ δι' οὗ τὰ πάντα γέγονεν, Υἱὸς τοῦ Θεοῦ, ὁ καὶ καταργήσας τὸν θάνατον, συντρίψας τε τὸν Σατανᾶν, καὶ σκυλεύσας τὸν ᾅδην, καὶ πρὸς ἀφθαρσίαν ἀνακαινίζων τὸ γένος, ᾧπερ ἀντέστησαν Ἰουδαῖοι κληθέντες καὶ μὴ δεξάμενοι τὸν Ἐμμανουήλ. Ἔτι δὲ καὶ ὅσοι τῶν ἐθνῶν παρέμειναν πρὸς τὴν πίστιν ἀσύμβατοι.","english":"They say this was spoken to the Jews, and from the phrase \"you who were strong\" comes \"you are defeated,\" addressed to the Jews; for they prevailed, as far as it depended on them, against Christ by handing him over to the cross. But \"they took counsel, a counsel which they shall not be able to establish.\" For how could they have encompassed with death the author of life? Therefore, he says, you are henceforth defeated after so great a profitless audacity. But if you again resist those who proclaim the Gospel, you will again be defeated, henceforth paying the penalty to the judge who punishes. For after Christ was taken up, they even plotted against the apostles themselves: \"With a command,\" they said, \"we commanded them to speak nothing in this name.\" And: \"Behold, you have filled Jerusalem with your teaching.\" And by striking them they thought they were strong again, but the disciples prevailed, saying: \"Because God is with us.\" In return for which they paid the penalty, being defeated by the Romans. 95. Thus says the Lord: With a strong hand they disobey the going of the way of this people, saying: \"Never say a hard thing.\" For whatever this people says is hard. \"But do not fear their fear, nor be troubled,\" etc. He says the present word to those who disobey: according to some, to the Jews; according to others, to the Gentiles. And the strong hand is the creative power of all things that exist, the one through whom all things came to be, the Son of God, who both abolished death and crushed Satan and despoiled Hades and renews the race to incorruption—the one whom those called Jews resisted and did not receive, namely Emmanuel. And moreover also all those of the Gentiles who remained unreconciled to the faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"Διχῶς γὰρ ἐπὶ Θεοῦ γνῶσιν ἀγόμεθα, ἢ φυσικαῖς ἐννοίαις χρησάμενοι, διὰ τῶν κτισμάτων γινώσκοντες τὸν Δημιουργὸν, ἢ διὰ τῆς τοῦ δοθέντος ἡμῖν νόμου διδασκαλίας· οὗτοι δὲ οὔτε τοῖς ποιήμασι τῆς ἰσχυρᾶς χειρὸς ἠκολούθησαν, περὶ ἧς εἴρηται, Ἡ δεξιά σου, Κύριε, δεδόξασται ἐν ἰσχύϊ, καὶ, Ἐγὼ τῇ χειρί μου ἐστερέωσα τὸν οὐρανόν· οὔτε τῇ ὁδῷ. Αὐτὸς δέ φησιν· Ἐγώ εἰμι ἡ ὁδός. Ἢ πορείαν λέγει τὴν ὁδὸν τοῦ βίου τὴν νομικὴν, τοῦ Κυρίου τυφλοὺς ὁδηγοὺς τοὺς διδασκάλους τοῦ νόμου προσαγορεύοντος. Εἴρηται δέ· \"Καὶ ἐν τῇ ὁδῷ τῶν μαρτυρίων σου ἐτέρφθην.\" Καί· \"Ἐν τῇ ὁδῷ σου ζήσομαι.\" Καί· \"Μακάριοι οἱ ἄμωμοι ἐν ὁδῷ.\" Ταῦτα μὲν οὖν ὀρθῶς πρὸς Ἕλληνας εἴρηται. Εἰ δὲ πρὸς Ἰουδαίους ἢ, κατ' ἔλλειψίν ἐστιν· ἵνα ᾖ, καὶ τοῖς βαδίζουσιν ὁδοῦ πορείαν οὐ τὴν εὐθεῖαν καὶ τοῦ Κυρίου. Ἀπειθήσαντος ἤγουν τοῦ λαοῦ τούτου, φησὶν, οὗ τὸ πρόσωπον ἀναλαβὼν ἀρτίως ἔφασκεν, μεθ' ἡμῶν ὁ Θεός· ἵνα πορείαν λέγει τὴν εὐαγγελικὴν τῆς ἐν νόμῳ παρεωραμένης σκιᾶς. Ἡ Συμμάχου δὲ ἔκδοσις τῇ ἐξηγήσει τῇ κατ' ἔλλειψιν μαρτυρεῖ. Φησὶ γὰρ τάδε· Εἶπεν Κύριος πρὸς μὲ ὡς ἐν κράτει τῆς χειρὸς καὶ ἀπέστησέν με μὴ πορεύεσθαι τῇ ὁδῷ τοῦ λαοῦ τούτου, λέγων· Οὐκ ἐρεῖτε, ἄνταρσις. Πᾶν ὃ ἐὰν εἴποι ὁ λαὸς οὖτος, ἄνταρσις. Φησὶ δὲ, ὡς τῇ ἑαυτοῦ χειρὶ Κύριος ἐπιλαβόμενος ἀπέστησε τὸν ἑαυτοῦ προφήτην ἐμὲ, τοῦ μὴ τὴν αὐτὴν ὁδὸν βαδίζειν τῷ ἀπίστῳ τούτῳ λαῷ, μὴ πιστεύσαντι τῇ προφητείᾳ τοῦ ἐπικαλέσασθαι τὸν Ἐμμανουήλ. Οὗτοι μὲν γὰρ ἄνταρσιν ἡγοῦνται τὴν ὑμετέραν ἐξ αὐτῶν ἀναχώρησιν. Ὑμεῖς δὲ οὐκ ἐρεῖτε τοῦτο. Κατὰ δὲ τοὺς Ἑβδομήκοντα·","english":"For we are led to the knowledge of God in two ways: either by using natural conceptions, knowing the Creator through created things, or through the teaching of the law given to us. But these men neither followed the works of the strong hand, concerning which it is said, \"Your right hand, O Lord, has been glorified in strength,\" and, \"I have established the heaven with my hand\"; nor the way. For he himself says, \"I am the way.\" Or he calls the way the lawful conduct of life, since the Lord calls the teachers of the law blind guides. And it is said: \"And in the way of your testimonies I delighted.\" And: \"In your way I shall live.\" And: \"Blessed are the blameless in the way.\" These things, then, have been rightly spoken against the Greeks. But if it is against the Jews, it is by ellipsis; so that it may mean, and to those who walk the way, not the straight way and that of the Lord. That is, when this people was disobedient, he says, whose face he had just taken up and said, \"God is with us\"; so that he calls the way the evangelical way, since the shadow in the law was overlooked. But the edition of Symmachus bears witness to the interpretation by ellipsis. For it says these things: \"The Lord spoke to me as in the strength of his hand, and he set me apart not to walk in the way of this people, saying: You shall not say, Conspiracy. Everything that this people says is conspiracy.\" And he says that the Lord, taking hold with his own hand, set apart his own prophet, me, from walking the same way as this unbelieving people, which did not believe the prophecy of calling upon Emmanuel. For these men regard your withdrawal from them as conspiracy. But you shall not say this. And according to the Seventy:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"Μὴ εἴπητε, φησὶ, σκληρὸν εἶναι τὸν λόγον, ὥσπερ οὗτοι νομίζουσιν τὸν περὶ τοῦ δεῖν ἀποστῆναι τῆς τοῦ λαοῦ τούτου πορείας· κἂν ἐπιβουλεύοιεν ὡς ἀποστάντες ὑμῖν, αὐτοὺς μὲν μηδαμῶς, τὸν Θεὸν δὲ μόνον φοβεῖσθε. Ἀρχὴ γὰρ σοφίας φόβος Κυρίου. Δι' οὗ πᾶς ὁ ἐξ ἀνθρώπων ἐλαύνεται φόβος. Καὶ τότε λοιπὸν ἔσται σοι εἰς ἁγίασμα μηκέτι δεομένῳ σωματικοῦ τινος ἁγιάσματος. Οὕτω δὲ τὸν παρ' αὐτοῖς ἐκάλουν συνεστῶτα νεὼν, καὶ τούτου τὰ ἐνδοτάτω. Αὐτὸς οὖν ἁγιάσει σε Κύριος, ἐὰν ἔσῃ πεποιθὼς ἐπ' αὐτῷ, κατὰ δὲ τοὺς νοήσαντας λαὸν λέγεσθαι τὸν πιστὸν καὶ μετὰ τοῦ προφήτου ταττόμενον, ὅγε ἔλεγεν, μεθ' ἡμῶν ὁ Θεός· νοητέον τὸ, μήποτε εἴπητε σκληρὸν, ὅτι σκληρὸς Ἰουδαίοις ἐδόκει τῶν ἁγίων ἀποστόλων ὁ λόγος, μὴ ἀνεχομένων ἐμμένειν τῇ τοῦ νόμου σκιᾷ. Τοῖς οὖν ἀποστόλοις παρακελεύεται μὴ δεδιέναι τῶν ἐν νόμῳ τὸν φόβον, εἶναι δὲ μόνον θεοσεβεῖς. Ἤγουν ὅτι φοβουμένων\n\nαὐτῶν προσκροῦσαι Θεῷ, εἰ τὴν νομικὴν διώθοιντο λατρείαν τῷ Σωτῆρι πειθόμενοι τὴν σκιὰν καταλύοντι. Διόπερ ἔλεγον· \"Εἰ ἦν οὗτος παρὰ Θεοῦ ὁ ἄνθρωπος, οὐκ ἂν ἔλυε τὸ Σάββατον.\" Ὑμεῖς καίπερ ἐξ αὐτῶν ὄντες, μὴ τοῖς αὐτοῖς ὑποφέρεσθε φόβοις. Ἁγιαζέσθω δὲ μᾶλλον παρ' ὑμῶν ὁ τῆς δόξης Κύριος, τοῦτ' ἔστι Χριστός. Κατὰ δὲ τοὺς οἰομένους πρὸς τοὺς ἐξ ἐθνῶν ἀπιστοῦντας εἶναι τὸν λόγον, μὴ πειθομένους μήτε φυσικῷ νόμῳ μήτε γραπτῷ·","english":"Do not say, he says, that the word is harsh, as these men think the word about the necessity of departing from the journey of this people; and even if they plot against you as those who have departed, fear not them at all, but God alone. For the fear of the Lord is the beginning of wisdom. Through this every fear that comes from men is driven out. And then at last he shall be to you for a sanctification, since you no longer need any bodily sanctification. For thus they used to call the temple that stood among them, and the innermost parts of it. Therefore the Lord himself will sanctify you, if you shall be confident in him; but according to those who understood the people to mean the faithful and the one ranked with the prophet, where he said, God is with us, one must understand the phrase \"lest you say it is harsh\" as meaning that the word of the holy apostles seemed harsh to the Jews, since they could not endure to remain in the shadow of the law. Therefore he exhorts the apostles not to fear the fear of those under the law, but to be only God-fearing. That is, since they feared to stumble against God if they should reject the legal worship, obeying the Savior who abolishes the shadow. Therefore they said: \"If this man were from God, he would not have broken the Sabbath.\" You, though being from among them, do not be carried away by the same fears. Rather, let the Lord of glory be sanctified by you, that is, Christ. But according to those who think the word is addressed to the unbelieving Gentiles, who are persuaded neither by natural law nor by written law:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"λέγοι ἂν, ὡς οὐ καρτεροῦσι τὰ προστάγματα τῆς ὁδοῦ τοῦ λαοῦ, τὸ σκληρὸν τῶν διατεταγμένων μὴ φέροντες, καθὰ καὶ Ἰουδαῖοι δυσανασχετοῦντες πρὸς τὰ τοῦ Κυρίου διδάγματα ἔλεγον, Σκληρός ἐστιν ὁ λόγος οὗτος, τις δύναται αὐτοῦ ἀκούειν; Σκληρὸν γὰρ πόρνῳ τὸ σωφρονεῖν, καὶ τοῖς ἐν κακίᾳ τῆς ἀρετῆς ὁ ζυγός. Ἡ μὲν γὰρ τῷ λείῳ δελεάζει τῆς ἡδονῆς· τὴν δὲ περιποιοῦσιν οἱ πόνοι. Ὅθεν ἡ μὲν τὸ πλεῖστον, ἡ δὲ βραχεῖς ἄγαν ἔχει τοὺς ἐραστὰς λέγοντας, Διὰ τὸν λόγον τῶν χειλέων σου ἐγὼ ἐφύλαξα ὁδοὺς σκληράς. Οἳ καὶ πορευόμενοι ἐπορεύοντο καὶ ἔκλαιον βάλλοντες τὰ σπέρματα αὐτῶν. Σπέρμα γὰρ αἱ νῦν θλίψεις τῶν μελλόντων εἰσὶν ἀγαθῶν. Ἀποτρέπουσιν οὖν οἱ ἐθνικοὶ τὸν λαὸν, καὶ σκληρὰ μὴ λέγειν αὐτοῖς ὀκνοῦντες προσιέναι πάλαι μὲν τῷ νόμῳ, νῦν δὲ τῇ πίστει, τοῦ μὲν τὸν ζυγὸν, τῆς δὲ τὴν πολιτείαν οὐχ ὑποφέροντες· πρὸς οὕς φησι· Τὸν φόβον αὐτῶν μὴ φοβεῖσθε, δηλαδὴ τῶν ἀρετῶν. Ἢ καὶ μεταστρέψας πρὸς τὸν λαὸν ἀποτείνεται, ὡς ἐκεῖνοι μὲν ταῦτα περὶ ὑμῶν ἐπειλήφασιν, τὴν πρὸς ὑμᾶς ἕνωσιν διὰ τῶν νόμων φοβούμενοι, ὑμεῖς δὲ τὰς παρ' αὐτῶν ἐπιβουλὰς μὴ ταράττεσθε. Ἔστω δέ σοι φόβος ὁ Κύριος. Μέγα δὲ πρὸς τελείωσιν πεπαιδευμένως φοβεῖσθαι καὶ μὴ εἶναι ψοφοδεεῖς. Περὶ ὧν φησιν ὁ Δαβίδ· \"Ἐκεῖ φοβηθήσονται φόβῳ ᾧ οὐκ ἦν φόβος.\" Ἐκείνου τοίνυν τὴν παρουσίαν ἐκδέχου· ἐκείνου φοβοῦ τὸ κριτήριον. καὶ τὴν ἐ.. γῆ μετ' ἀγγέλων παρουσίαν. Ἐὰν γὰρ ἦς πεποιθὼς ἐπ' αὐτῷ, οὐ προσκόψεις, ὡς. λίθῳ προσκόμματος, καὶ πέτρᾳ σκανδάλου.","english":"He would say that they do not endure the commandments of the way of the people, not bearing the harshness of what has been ordained, just as the Jews too, being vexed at the teachings of the Lord, said, \"This word is harsh; who can hear it?\" For chastity is harsh to a prostitute, and the yoke of virtue is harsh to those in vice. For she [pleasure] entices with the smoothness of pleasure, while toils procure the other. Hence the one has the most lovers, the other very few indeed, who say, \"Because of the word of your lips I have kept hard ways.\" These, as they went, went and wept, casting their seeds. For the present afflictions are the seed of the good things to come. The Gentiles, then, turn the people away, and hesitating to say harsh things to them, they shrink from approaching—formerly the law, now the faith—not enduring the yoke of the one nor the citizenship of the other. To whom he says, \"Do not fear their fear,\" that is, of the virtues. Or, turning about, he addresses the people, saying that those men have conceived these things concerning you, fearing your union with them through the laws, but do not be disturbed by their plots against you. And let the Lord be your fear. It is a great thing for perfection to fear in a disciplined way and not to be terrified by every sound. Concerning which David says, \"There they shall be afraid with fear where no fear was.\" Expect, then, his coming; fear his judgment, and his coming upon the earth with angels. For if you are confident in him, you will not stumble, as against a stone of stumbling and a rock of offense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"Οἱ γὰρ τυφλοὶ προσπταίουσι λίθοις, σφαλεροί τε τὰς βάσεις περιολισθαίνουσι πέτραις, οὕτως ὁ τυφλὸς τὴν ψυχὴν, καὶ μὴ διὰ τῆς τῶν Γραφῶν διδασκαλίας ἐπιγνοὺς τοῦ Κυρίου τὴν παρουσίαν, τῷ εὐαγγελικῷ κηρύγματι περιπταίει καὶ σκανδαλίζεται λέγων· \"Ἡμεῖς οἴδαμεν ὅτι Μωσῇ λελάληκεν ὁ Θεὸς, τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστίν.\" Καὶ προσκόψαντες οὗτοι τῷ λόγῳ πεπτώκασιν· τοῖς δὲ πεπιστευκόσιν ἁγίασμα γίνεται, ἀλλ' οὐ πέτρα σκανδάλου διὰ τῆς ἐκ Παρθένου κυήσεως ὁ Ἐμμανουήλ. Ταῦτα καὶ Παῦλος ἐδίδασκε, λέγων Ἰουδαίοις μὲν σκάνδαλον, ἔθνεσι δὲ μωρίαν. Καὶ πάλιν, Ἰσραὴλ μὲν διώκων νόμον δικαιοσύνης, εἰς νόμον οὐκ ἔφθασε· διὰ τί; ὅτι οὐκ ἐκ πίστεως, ἀλλ' ὡς ἐξ ἔργων νόμου προσέκοψεν τῷ λίθῳ τοῦ προσκόμματος, καθὼς γέγραπται· \"Τοῦ τεθῆναι ἐν Σιὼν λίθον προσκόμματος, καὶ πέτραν σκανδάλου, καὶ [πᾶς] ὁ πιστεύων εἰς αὐτὸν οὐ καταισχυνθήσεται.\" Τὸ μὲν οὖν λίθον προσκόμματος καὶ πέτραν σκανδάλου ἐντεῦθεν εἴληφεν ὁ Ἀπόστολος, τὸ δέ· \"Ὁ πιστεύων εἰς αὐτὸν οὐ καταισχυνθήσεται·\" ἐξ ἑτέρου τῆς προφητείας μέρους, ἐν ᾧ λέλεκται· \"Ἰδοὺ τίθημι ἐν Σιὼν λίθον ἀκρογωνιαῖον, ἐκλεκτὸν, ἔντιμον. Καὶ ὁ πιστεύων εἰς αὐτὸν οὐ καταισχυνθήσεται.\" Ὁ αὐτὸς δὲ Κύριος, τοῖς μὲν ἁγίασμα, τοῖς δὲ πρόσκομμα γίνεται. Καὶ πρόσκομμα μὲν ἴσως Ἕλλησιν τοῖς σοφίαν ζητοῦσιν, ἡ μωρία τοῦ κηρύγματος· Ἰουδαίοις δὲ ζητοῦσι σημεῖα, πέτρα σκανδάλου. Ἡμῖν δὲ τοῖς μὴ ζητοῦσι λογικαῖς ἀποδείξεσι τὴν τοῦ κηρύγματος ὑποβάλλειν ἁπλότητα, μήτε διὰ σημείων ἐκπειράζουσι τὴν ἀλήθειαν, Χριστὸς Θεοῦ δύναμις καὶ Θεοῦ σοφία.","english":"For the blind stumble against stones, and those whose steps are unsteady slip on treacherous rocks; so too the man blind in soul, who has not recognized the Lord's coming through the teaching of the Scriptures, stumbles over the gospel proclamation and is scandalized, saying, \"We know that God has spoken to Moses, but this man, we do not know where he is from.\" And these, having stumbled at the word, have fallen; but for those who have believed, Emmanuel becomes a sanctification, and not a rock of scandal, through the conception from the Virgin. Paul also taught these things, saying that he is a scandal to the Jews but folly to the Gentiles. And again, Israel, pursuing a law of righteousness, did not attain to the law; why? Because it was not from faith, but as from works of the law, he stumbled at the stone of stumbling, as it is written: \"To place in Zion a stone of stumbling and a rock of scandal, and everyone who believes in him will not be put to shame.\" The Apostle has taken \"a stone of stumbling\" and \"a rock of scandal\" from here, but \"the one who believes in him will not be put to shame\" from another part of the prophecy, where it is said: \"Behold, I place in Zion a cornerstone, elect, precious. And the one who believes in him will not be put to shame.\" The same Lord becomes a sanctification for some, but a stumbling block for others. And perhaps a stumbling block to the Greeks who seek wisdom is the folly of the proclamation; but to the Jews who seek signs, he is a rock of scandal. But for us, who do not seek to subject the simplicity of the proclamation to rational demonstrations, nor test the truth through signs, Christ is the power of God and the wisdom of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":150,"ref":"p150","source":"Τῷ δὲ οἴκῳ Ἰακὼβ, τοῖς Ἰουδαίοις, φησὶν, οἱ πολλὴν κατὰ Χριστοῦ νοσήσαντες τὴν ἀπόνοιαν, ἔσονται προσεοικότες τοῖς ἐν παγίδι πεσοῦσιν καὶ τεθηρευμένοις εἰς ὄλεθρον, καὶ τοῖς ἐν κοιλώμασι, τοῦτ' ἔστιν τοῖς εἰς βάθρον ὠλισθηκόσιν. Ἐγγιοῦσι δὲ, φησὶν, παντὶ κατασείειν εἰδότι, μηδεμίαν ἰσχὺν κεκτημένοι, κατὰ τοὺς πιστοὺς εἰπεῖν μὴ δυνάμενοι· \"Ἡ ἰσχύς μου καὶ ἡ ὕμνησίς μου ὁ Κύριος.\" Ἁλώσονται γὰρ οἱ ἐξ Ἰσραὴλ ὅσον μὲν ἦκεν εἰς ἐπικουρίαν τὴν ἄνωθεν, ὄντες ἐν ἀσφαλείᾳ πρὸς τοὺς αἰσθητοὺς\n\nκαὶ νοητοὺς πολεμίους. Φησὶ γὰρ περὶ τῆς Ἱερουσαλὴμ ὁ Θεός· \"Κἀγὼ ἔσομαι αὐτῇ τεῖχος πυρὸς κύκλοθεν.\" Τῇ δὲ εἰς Χριστὸν παροινίᾳ τοῖς ἐχθροῖς γεγονότες εὐάλωτοι, εἰς τὰ ἔθνη μετελθούσης τῆς χάριτος. Ὁ δὲ Σύμμαχός φησιν· Εἰς λίθον προσκόμματος, καὶ εἰς πέτραν πτώματος, τοῖς δύο οἴκοις Ἰσραὴλ, εἰς παγίδα, καὶ εἰς σκάνδαλον τῶν οἰκούντων Ἱερουσαλήμ. Δύο δὲ οἴκους φησὶ, τόν τε τῶν ἀρχόντων καὶ τὸν τῶν ἀρχομένων, τὸ πᾶν ἔθνος δηλῶν. Καὶ οἱ λοιποὶ δὲ, τοὺς δύο οἴκους ἐξέδωκαν. Διὰ τοῦτο δὲ, φησὶν, ἀδυνατήσουσιν ἐν αὐτοῖς πολλοὶ, δῆλον δι' ὅτι γέγονεν αὐτοῖς εἰς λίθον προσκόμματος. Ἀντὶ δὲ τοῦ ἐγγιοῦσιν, Σύμμαχος ἐξέδωκεν, Καὶ παγιδευθήσονται καὶ συλληφθήσονται. Τὸ δὲ, ἄνθρωποι ἐν ἀσφαλείᾳ, περιττὸν, καὶ ὠβέλισται. ι ιηʹ. Τότε φανεροὶ ἔσονται οἱ σφραγιζόμενοι τὸν νόμον τοῦ μὴ μαθεῖν. Καὶ ἐρεῖ· Μενῶ τὸν Θεὸν τὸν ἀποστρέψαντα τὸ πρόσωπον αὐτοῦ ἀπὸ τοῦ οἴκου Ἰακὼβ, καὶ πεποιθὼς ἔσομαι ἐπ' αὐτῷ9, κ.τ.λ. Τὸν πρῶτον στίχον ὁ Σύμμαχος οὔτως ἐξέδωκεν· Δῆσον μαρτύριον, σφράγισαι τὸν νόμον ἐν τοῖς διδακτοῖς μου·","english":"But to the house of Jacob, he says—that is, to the Jews—those who have suffered great madness against Christ shall be like those who have fallen into a snare and been hunted down to destruction, and like those in hollows, that is, those who have slipped into a pit. And they shall draw near, he says, to every man who knows how to shake down, having acquired no strength, unable to say with the faithful: \"The Lord is my strength and my song.\" For those from Israel shall be captured—as far as depended on help from above, they were in safety against visible and intelligible enemies. For God says concerning Jerusalem: \"And I will be to her a wall of fire round about.\" But by their drunken insolence against Christ they have become easy to capture for their enemies, since grace has passed over to the Gentiles. And Symmachus says: For a stone of stumbling, and for a rock of falling, to the two houses of Israel, for a snare, and for a scandal to those who dwell in Jerusalem. And he calls them two houses—both that of the rulers and that of the ruled—indicating the whole nation. And the rest also rendered it as \"the two houses.\" For this reason, he says, many shall be powerless among them, clearly because it has become for them a stone of stumbling. And instead of \"they shall draw near,\" Symmachus rendered: And they shall be ensnared and shall be caught. And the phrase \"men in safety\" is superfluous, and has been marked as spurious. 18. Then those who seal the law so as not to learn shall be made manifest. And he shall say: I will wait for God, who has turned away his face from the house of Jacob, and I will trust in him, etc. The first line Symmachus rendered thus: Bind the testimony, seal the law among my disciples.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"οἷς καὶ τὰ Ἀκύλου συνᾴδει. Τότε δὲ, φησὶ, μετὰ τὸ συμβῆναι τὰ εἰρημένα τοῖς δύο οἴκοις τοῦ Ἰσραήλ· τότε δῆσον τὸν νόμον. Οὐκέτι γὰρ χρεία τοῦ Μωϋσέως νόμου, οὐδὲ τῶν παρ' αὐτοῦ μαρτυρίων, τῆς καινῆς παραδιδομένης διδασκαλίας τοῖς διδακτοῖς αὐτοῦ, τοῖς ἐξ ἐθνῶν κεκλημένοις, οἵτινες φανεροὶ ἔσονται σφραγίζοντες τὸν νόμον τοῦ μὴ μαθεῖν αὐτὸν, οὐκ ἔτι ὄντα χρήσιμον τῇ παραθέσει τοῦ κρείττονος. Ἄρ' οὖν ἀφεξόμεθα τῶν νομικῶν ἀναγνωσμάτων Χριστοῦ λέγοντος· \"Διὰ τοῦτο λέγω ὑμῖν, ὅτι πᾶς γραμματεὺς μαθητευθεὶς τῇ βασιλείᾳ τῶν οὐρανῶν, ὅμοιός ἐστι πλουσίῳ ἀνθρώπῳ, ὅστις ἐκβάλλει ἐκ τοῦ θησαυροῦ αὐτοῦ καινὰ καὶ παλαιά.\" Οὐκ οὖν, οὐ καθάπαξ, τὴν δὲ σωματικὴν ἐκδοχὴν αὐτοῦ παραιτούμεθα. Τινὲς δὲ διαβάλλεσθαι διὰ τούτων φασὶ τοὺς τῷ θείῳ νόμῳ τὰς ἀκοὰς ἀποκλείοντας, οἳ καὶ σφραγίζεσθαι λέγονται, τῇ μορφῇ τοῦ ἀντικειμένου ἑαυτοὺς ὁμοιώσαντες, μὴ θέλοντες ἐν ἑαυτοῖς μορφωθῆναι Χριστόν. Προτιμῶντες δὲ τοῦ ἐπουρανίου τὴν εἰκόνα τοῦ χοϊκοῦ, ἀφ' ἑαυτοῦ δὲ ὁ νόμος τῇ ἀσαφείᾳ τῶν ῥημάτων ἐσφράγισται διὰ νοῦ γυμνασίαν οὕτω παραδοθείς. Ὁ δὲ μὴ τῇ μελέτῃ λῦσαι τῇ ἀγνοίας ἐπιχειρῶν τὸν δεσμὸν σφραγίζειν αὐτὸν λέγεται. Ἐσφράγιζον καὶ Ἰουδαίων οἱ διδάσκαλοι προφάσει τῆς κατὰ τὸ γράμμα τηρήσεως οὐκ ἀποκαλύπτοντες τὰ ἐν τῷ βάθει μυστήρια. Περὶ ὧν, φησὶν ὁ Σωτὴρ, ὄτι Ἤρατε τὰς κλεῖς, καὶ οὔτε αὐτοὶ εἰσέρχεσθε, καὶ τοὺς δυναμένους εἰσελθεῖν κωλύετε. Ὁ δὲ τοιοῦτός φησιν Ἰουδαϊκός· μενῶ τὸν Θεὸν τὸν ἀποστρέψαντα, καὶ τὰ ἑξῆς. Λέγει δέ· Οὐ δέχομαι τὸν Ἐμμανουὴλ, εἰ καὶ νῦν ἐγκαταλέλειμμαι·","english":"With which the version of Aquila also agrees. But then, he says, after the things spoken have befallen the two houses of Israel—then bind the law. For there is no longer need of the law of Moses, nor of the testimonies from it, since the new teaching is being handed over to his disciples, those called from the Gentiles, who will be manifestly sealing the law so as not to learn it, since it is no longer useful when the better thing is set beside it. Shall we then abstain from the legal readings, when Christ says: \"Therefore I say to you, that every scribe who has been made a disciple of the kingdom of heaven is like a rich man, who brings out of his treasury new and old things.\" Not then absolutely, but we do reject its bodily interpretation. But some say that through these words those who shut their ears to the divine law are being maligned, who are also said to be sealed, having made themselves like the form of the adversary, not wishing Christ to be formed in them. But preferring the image of the earthly to the heavenly, the law has been sealed of itself by the obscurity of its words, having been handed down thus for the exercise of the mind. And he who does not attempt by study to loose the bond of ignorance is said to seal it. The teachers of the Jews also used to seal it, by pretext of keeping to the letter, not revealing the mysteries in the depth. Concerning whom the Savior says: \"You have taken away the keys, and neither do you enter in yourselves, and those who are able to enter in you hinder.\" And such a one speaks in the Jewish manner: I will wait for God who has turned away, and the rest. And he says: I do not receive Emmanuel, even if I have now been forsaken;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"μενῶ δέ ποτε τὴν ἐπισκοπὴν τοῦ Θεοῦ τοῦ νῦν ἡμᾶς ἀποστραφέντος. Κατὰ δὲ τὴν προτέραν ἐξήγησιν, οἱ εἰς Χριστὸν ἠλπικότες ταῦτά φασιν, τὸν μὲν νόμον ἀποστρεφόμενοι, τὴν δὲ τοῦ Χριστοῦ περιμένοντες χάριν, ὡς ἂν αὐτῶν ἁγίασμα γένηται· κατὰ τό· \"Ὑπομένων ὑπέμεινα τὸν Κύριον, καὶ προσέσχεν μοι.\" [ὑπομένει δὲ Κύριον] Ὃς καὶ καρτερεῖ τὰ δοκοῦντα Θεῷ, καὶ τοὺς ὑπὲρ εὐσεβείας ἀγῶνας ἀνέχεται, στάσιν ἐν Θεῷ ποιούμενος ἀσφαλῆ, διὰ τοῦ βλέπειν, ὡς ἀπεστράφη Θεὸς τοὺς ἠπειθηκότας αὐτῷ. Τινὲς δὲ οἱ ταῦτα λέγοντες· διδάξει τὸ τοῦ Μονογενοῦς πρόσωπον εἰσαχθὲν καὶ λέγον περὶ αὐτῶν· Ἰδοὺ ἐγὼ καὶ τὰ παιδία ἅ μοι ἔδωκεν ὁ Θεός· ἃ καὶ Παῦλος ἐν τῇ πρὸς Ἑβραίους παρέθετο. Τὰ μὲν γὰρ Ἰουδαϊκὰ παιδία ἐξ ἀνδρός τε καὶ γυναικός· τὰ δὲ, τοῦ χρηματίζοντος ταῦτα Κυρίου, οὐκ ἐξ αἵματος, οὐδὲ ἐκ θελήματος σαρκὸς, ἀλλ' ἐκ Θεοῦ ἐγεννήθησαν, τοῦ Πατρὸς αὐτῷ τοιαῦτα τέκνα δεδωρημένου κατὰ σάρκα. Καθ' ὃ γὰρ Θεὸς, πάντων κρατεῖ φυσικῶς, μηκέτι τῷ Μωϋσέως προσέχοντα νόμῳ. Παιδία δέ φησι τοὺς πιστοὺς, ὡς ἀναγεννηθέντας τῷ πνεύματι, καὶ τὸν παλαιὸν ἄνθρωπον ἀπεκδυσαμένους· ἁπαλοὺς τὸν τρόπον, καὶ ἀπειροκάκους, ἀπογεγαλακτισμένους λοιπὸν ἀπὸ τῶν εἰσαγωγικῶν λόγων, καὶ ἐπὶ τὴν τῶν τελειοτέρων τροφὴν τῶν μυστηρίων χωροῦντας. Δοὺς δὲ ἡμῖν καὶ τὸ κράζειν ἐν πνεύματι, Ἀββᾶ ὁ πατὴρ,","english":"But I shall one day await the visitation of God, who has now turned away from us. According to the earlier interpretation, those who have hoped in Christ say these things, turning away from the law and awaiting the grace of Christ, so that it may become their sanctification; according to the text: \"Waiting, I waited for the Lord, and he attended to me.\" [But he waits for the Lord] who also endures what seems good to God, and bears up under the struggles for piety, making his stand in God secure, through seeing that God has turned away from those who disobeyed him. But some are those who say these things: the person of the Only-Begotten will teach, introduced and speaking concerning them: \"Behold, I and the children whom God has given me\"—which Paul also cited in the letter to the Hebrews. For the Jewish children are from a man and a woman; but those of the Lord who bears this title were born not of blood, nor of the will of the flesh, but of God, the Father having bestowed such children on him according to the flesh. For insofar as he is God, he rules over all by nature, no longer attending to the law of Moses. And he calls the faithful children, as having been reborn in the spirit and having put off the old man—tender in character and inexperienced in evil, having now been weaned from the introductory teachings and advancing to the food of the more perfect mysteries. And having given us also to cry out in the spirit, \"Abba, Father,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":153,"ref":"p153","source":"ἀδελφοὺς ἡμᾶς προσηγόρευσεν τῷ Πατρὶ καθάπερ ἀντιδιδοὺς οὓς ἐδέξατο· πρὸς ὃν καί φησιν· \"Οὓς ἔδωκάς μοι ἐκ τοῦ κόσμου, σοὶ ἦσαν, κἀμοὶ αὐτοὺς ἔδωκας.\" Κατὰ τό· \"Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου.\" Διὰ τούτων δὲ τῶν παιδίων, φησὶν, ἔσται σημεῖα καὶ τέρατα· ὅθεν οὕτως ἐξέδωκαν οἱ λοιποί· Ἰδοὺ ἐγὼ καὶ τὰ παιδία, ἃ δέδωκέν μοι ὁ Κύριος, εἰς σημεῖα, καὶ εἰς τέρατα ἐν Ἰσραήλ. Ἔδωκε γάρ μοι, φησὶν, αὐτὰ θαυματουργεῖν δι' αὐτῶν· οἷς καὶ ἔλεγεν ὁ Σωτὴρ πρὸς τὰ ἀπολωλότα πρόβατα οἴκου Ἰσραὴλ ἀποστέλλων αὐτὰ, \"Ἀσθενοῦντας θεραπεύετε, δαίμονας ἐκβάλλετε, δωρεὰν ἐλάβετε, δωρεὰν δότε.\" Δι' ὧν σημείων καὶ ἡ τῶν ἐθνῶν ἐγίνετο κλῆσις. Τὸ γὰρ ἐξ ἀγνοίας εἰς γνῶσιν, καὶ πρὸς ἀρετὴν ἐκ κακίας μεταβαλεῖν, Ἐκκλησίας τε Θεοῦ πανταχοῦ συστῆναι τῆς γῆς, Θεοῦ χάριτος ἐναργῆ σημεῖα καθέστηκεν. Ἅπερ ἐστὶ παρὰ τοῦ Κυρίου σαβαώθ. Τίς δὲ ἄλλος τῶν στρατιωτῶν Κύριος, ἢ ὁ λεγόμενος ἀρχιστράτηγος τῆς δυνάμεως τοῦ Θεοῦ, παρ' οὗ δέδοται τοῖς παιδίοις τὰ σημεῖα τοῖς εἰς αὐτὸν πεπιστευκόσιν; περὶ ὧν αὐτὸς λεγόντων· \"Ὡσαννᾶ ἐν τοῖς ὑψίστοις,\" εἰρῆσθαι, φησὶ τὸ, ὅτι \"Ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσω αἶνον.\" Περὶ ὧν ἐξομολογούμενος τῷ Πατρὶ, φησὶν, ὅτι ἔκρυψας ταῦτα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις. Τὰ μυστικὰ παιδία νηπίους καλῶν τοὺς διὰ τῆς μαθητείας τῆς ἀποκαλύψεως τῶν μυστηρίων τυχόντας, οἷς ἀπεκάλυψεν ὁ ἐν Σιὼν κατοικῶν τῷ ἐπουρανίῳ ὄρει. Περὶ οὗ φησιν ὁ Ἀπόστολος· \"Προσεληλύθατε Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ.\" 1993 ιθκβʹ.","english":"He called us brothers to the Father, as it were giving back in return those whom he had received; to whom he also says: \"Those whom you gave me out of the world were yours, and you gave them to me.\" According to that: \"Ask of me, and I will give you the nations for your inheritance.\" And through these children, he says, there shall be signs and wonders; whence the rest also published thus: \"Behold, I and the children whom the Lord has given me, for signs and for wonders in Israel.\" For he gave them to me, he says, to work wonders through them; to whom also the Savior said, when sending them to the lost sheep of the house of Israel: \"Heal the sick, cast out demons, freely you have received, freely give.\" Through which signs the calling of the nations also came to pass. For to pass from ignorance to knowledge, and from wickedness to virtue, and for churches of God to be established everywhere on the earth, are manifest signs of the grace of God. These things are from the Lord of hosts. And who else is the Lord of the soldiers, than he who is called the commander-in-chief of the power of God, by whom the signs were given to the children who have believed in him? Concerning whom, when they were saying, \"Hosanna in the highest,\" he says that this was spoken: \"Out of the mouth of infants and nursing babes you have perfected praise.\" Concerning whom, giving thanks to the Father, he says that you have hidden these things from the wise and understanding, and have revealed them to infants. Calling the mystical children infants, those who through discipleship have obtained the revelation of the mysteries, to whom he who dwells in Zion on the heavenly mountain revealed them. Concerning which the Apostle says: \"You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"Καὶ ἐὰν εἴπωσι πρὸς ὑμᾶς· Ζητήσατε τοὺς ἐγγαστριμύθους, καὶ τοὺς ἀπὸ τῆς γῆς φωνοῦντας, τοὺς κενολογοῦντας, οἳ ἐκ τῆς κοιλίας φωνοῦσιν. Οὐκ ἔθνος πρὸς Θεὸν αὐτοῦ ἐκζητήσουσι; Τί ἐκζητήσουσι περὶ τῶν ζώντων τοὺς νεκρούσ9; κ.τ.λ. Κατηχητικὸν ἐξυφαίνει λόγον ὁ Ἐμμανουὴλ τοῖς εἰς τέκνα λελογισμένοις, τῆς ἀρχαίας ἀπάγων αὐτοὺς δεισιδαιμονίας, ὡς ὄντας αὐτοῦ διδακτούς. Εἰ γὰρ συγγενεῖς ὑμᾶς [φησὶν] ἢ φίλοι παρακαλοῖεν ἐπὶ τὴν προτέραν πλάνην ἐπανελθεῖν, μὴ πείθεσθε τῇ συμβουλῇ, προφάσει προγνώσεως. Ταῦτα γὰρ ἐνεργοῦσιν ἐπὶ καταστροφῇ τῶν γινομένων οἱ δαίμονες. Καὶ πάθη γὰρ θεραπεύειν, καὶ προλέγειν ἰσχύουσι· τὸ μὲν, διὰ τὸ διορατικώτεροι εἶναι τῶν ὑλικωτέρων ἰδιωμάτων, οἷον βοτανῶν ποιότητος καὶ κατ' ἀλλήλου προσαγωγῆς· τὸ δὲ, τὸ πρώτους ὁρᾷν τὰ γεγενημένα, καὶ ὡς ἐσόμενα δῆθεν προβάλλεσθαι. Οἷον γνόντες τὰ τετυπωμένα περὶ Σαοὺλ ἀποφάσει τε δημοσιευθέντα Θεοῦ, τὸ τοῦ Σαμουὴλ σχηματισάμενοι πρόσωπον, ὡς ἰδίαν ἀπόφασιν ἀφηγήσαντο. Ἀπὸ γῆς δὲ φωνεῖν τοὺς ἐγγαστριμύθους φησίν. Οὐδὲν γὰρ οὐράνιον φθέγγονται· ὅπερ ὁμολογεῖ καὶ ἡ λέγουσα πρὸς Σαοὺλ, Ὁρῶ θεοὺς ἀναβαίνοντας ἀπὸ τῆς γῆς. Ψυχὰς γὰρ ἐπαγγέλλονται τετελευτηκότων ἀνάγειν εἰς τὴν τῶν ζητουμένων φανέρωσιν· οὓς καὶ ματαιολόγους λέγει καὶ φωνοῦντας ἐκ κοιλίας· οὓς ὀνομάζουσι πυθῶνας· τάχα καὶ ὡς ἀπὸ καρδίας ἑαυτῶν φθεγγομένους. Ἀναπλάττει γὰρ τὸ ψεῦδος, τοῦ τῶν παρόντων θελήματος στοχαζόμενος. Λέγοιντο δ' ἂν οὕτω, καὶ ὧν ὁ Θεὸς ἡ κοιλία, κἂν εὐλάβειαν ὑποκρίνοιντο καὶ διδάσκοιεν, πληρῶσαι ταύτην ἐθέλοντες.","english":"And if they say to you: \"Seek the ventriloquists, and those who speak from the earth, the babblers, who speak from the belly.\" Will not a nation seek after its God? Why do they seek the dead concerning the living? etc. Emmanuel weaves a catechetical discourse for those reckoned as children, leading them away from ancient superstition, as being taught by him. For if relatives or friends, he says, should urge you to return to the former error, do not be persuaded by the advice, on the pretext of foreknowledge. For the demons do these things for the destruction of what comes to be. For they are able both to heal passions and to foretell; the one, because they are more keen-sighted than the more material properties, such as the quality of plants and their combination with one another; the other, because they first see what has happened, and put it forward as if it were going to happen. For example, having learned the things decreed concerning Saul and made public by the judgment of God, they fashioned the person of Samuel and reported it as their own declaration. And he says that the ventriloquists speak from the earth. For they utter nothing heavenly; which the woman speaking to Saul also acknowledges: \"I see gods ascending from the earth.\" For they promise to bring up the souls of the dead for the manifestation of the things sought; whom he also calls babblers and those who speak from the belly; whom they name pythons; perhaps also as speaking from their own heart. For falsehood fabricates, guessing at the will of those present. Thus one might also speak of those whose god is their belly, even if they should feign piety and teach, wishing to fulfill it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":155,"ref":"p155","source":"Κενολογοῦσι γὰρ, οὐκ ἀπὸ διαθέσεως λέγοντες. Ὁ γὰρ μὴ ποιῶν καὶ διδάσκων, πρὸς ὠφέλειαν οὐκ ἀξιόπιστος. Τὸ δὲ, οὐκ ἔθνος πρὸς Θεὸν αὐτοῦ ἐκζητήσουσιν; Κατ' ἐρώτησιν εἴρηται καὶ κατ' ἔλλειψιν ἴσως τοῦ, λέγετε πρὸς αὐτούς. Εἰ γὰρ ἕκαστον ἔθνος, εἰ καὶ πεπλανημένως, ὅμως δ' οὖν τοῦ ἰδίου Θεοῦ περιέχεται. Τοὺς τὴν ἀπλανῆ γνῶσιν ἔχοντάς τι ποιητέον, ἢ τὸν ἑαυτῶν ἐκζητῆσαι Θεὸν, μηδὲ ἐρωτᾷν περὶ πραγμάτων τοὺς ἁπάσης ἑτερημέρους ζωῆς; ἢ περὶ τῶν εἰδώλων λέγων, ἢ περὶ τῶν τῆς ὄντως ἐκπεπτωκότων ζωῆς, ὁποῖοι διὰ τῆς ἀποστασίας οἱ δαίμονες, μὴ ἔχοντες ἐν ἑαυτοῖς τὸν ζῶντα τοῦ Θεοῦ λόγον· ἢ καὶ ὅτι ἄτοπον περὶ τῶν ἔτι ζώντων ἐπερωτᾷν τοὺς ἐν τῇ γῇ κειμένους. Πᾶσα γὰρ ἡ τοιαύτη μαγγανεία περὶ τὰ μνήματα στρέφεται. Τὸ δὲ, τί ἐκζητοῦσιν; δυσανασχετοῦντός ἐστιν ἐπὶ τῇ τούτων ἀνοίᾳ, δι'\n\nὅτι τὸν κωφὸν ὁ λογικὸς ἐρωτᾷ γιγνόμενος κοινωνὸς διὰ τῆς παρακοῆς τῆς νεκρώσεως. Εἰ γὰρ χωροίης εἰς μαντεῖον, ἢ χρήσαιο καθαρμοῖς, ἢ τοῖς τοιούτοις, ἴσθι πρὸς νεκροὺς ἀπελθών. Ἔχων δὲ τὸν τοῦ Θεοῦ λόγον καὶ νόμον τὸν εὐαγγελικὸν, μὴ πολυπραγμόνει τὸ μέλλον· τὰ δὲ παρόντα πρὸς τὸ χρήσιμον διατίθεσο. Νόμον γὰρ εἰς βοήθειαν ἔλαβες, ἔχων μὲν μεγάλην ἐνυπάρχουσαν ἐκ φύσεως πρὸς τὸ καλὸν ἐπιτηδειότητα· ταύτην δὲ τελειῶν ὁ Θεὸς, καὶ τὴν ἐκ τοῦ νόμου σοι χειραγωγίαν προσέθηκεν. Εἰ δὲ βούλει περὶ τῶν μελλόντων πεπεῖσθαι, ποίει τὰ διατεταγμένα κατὰ τὸν νόμον, καὶ ἀνάμεινον τῶν ἀγαθῶν τὴν ἀπόλαυσιν. Οὗτος δὲ ὁ νόμος οὐκ ἔστι, φησὶν, ὡς τὸ ῥῆμα τοῦτο τοῦ ἐγγαστριμύθου.","english":"For they babble, speaking not from a settled disposition. For one who does not do and teach is not trustworthy for benefit. And the phrase, \"Will not a nation seek after its God?\" is spoken as a question, and perhaps with an ellipsis of \"say to them.\" For if each nation, even if in error, nevertheless cleaves to its own God. Should one not rather do something with those who have unerring knowledge, or seek their own God, and not inquire of those who are estranged from the whole of life about such matters? Either he is speaking about idols, or about those who have truly fallen away from life—such as the demons are through apostasy, not having in themselves the living word of God—or also that it is absurd to inquire about the living from those who lie in the earth. For all such sorcery revolves around tombs. And the phrase, \"Why do they seek?\" expresses indignation at their folly, because the rational being asks the dumb one, becoming a partaker of death through disobedience. For if you resort to an oracle, or use purifications, or such things, know that you have gone to the dead. But having the word of God and the evangelical law, do not busy yourself with the future; arrange present matters for what is useful. For you have received the law for help, having indeed a great natural aptitude for the good; and God, perfecting this, has added to you the guidance that comes from the law. But if you wish to be convinced about things to come, do what is ordained according to the law, and await the enjoyment of good things. But this is not the law, he says, as is this word of the ventriloquist.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"Οὐ γὰρ πρὸς ἀπάτην κέρδους χάριν ἐπινενόηται, ἀλλ' ἀληθείας ἐστὶ διδάσκαλος πᾶσι προῖκα προκείμενος, κατὰ τὴν λέγουσαν Ἡσαΐου φωνήν· \"Οἱ διψῶντες, πορεύεσθε ἐφ' ὕδωρ· καὶ ὅσοι μὴ ἔχοντες ἀργύριον, βαδίσαντες ἀγοράσατε ἄνευ ἀργυρίου καὶ τιμῆς.\" Ἓν γὰρ δῶρον τοῦ καθ' ἡμᾶς ἄξιον, νόμου τοῦ δοθέντος ἡ φυλακή. Ἐκεῖ δὲ πιπράσκουσι πολλάκις οὓς ἀναπλάττουσι πρὸς ἀπάτην χρησμούς. Εἰ δὲ τούτῳ τῷ νόμῳ τοῦ Θεοῦ μὴ προσέχητε, ἥξει σκληρὰ λιμὸς ἐφ' ὑμᾶς. Παιδαγωγεῖ γὰρ οὕτω πρὸς ἐπιστροφὴν ὁ Θεός. Ἐκάκωσα γάρ σε, φησὶν, καὶ ἐλιμαγχόνησα, ἵνα εὖ σε ποιήσω. Ἀλλ' ὁ λιμὸς ἢ σίτου μόνον ἐστὶν, ἢ καὶ τῶν ἄλλων ἐδωδίμων. Ὡς λέγεται σκληρὸς εἰκότως ἀπαραμύθητος ὢν, δι' οὗ λύπην ἐθέλει ποιεῖν εἰς σωτηρίαν ἀμεταμέλητον. Τάχα δὲ τοῖς ἐκπεσοῦσι τοῦ θείου νόμου λιμὸς σκληρὸς ἐπιφέρεται οὐκ ἄρτου, οὔτε ὕδατος, ἀλλὰ τοῦ ἀκούειν λόγον Κυρίου. Οὗτος γὰρ ἄρτος ἐξ οὐρανοῦ ζωὴν διδοὺς τῷ κόσμῳ. Ὁ δὲ Σύμμαχος οὕτως ἐξέδωκεν· Καὶ παρελεύσεται ἐξ αὐτοῦ ἐσκανδαλισμένος, καὶ πεινάσει. Ἔσται δὲ ὅταν πεινάσῃ καὶ παροξυνθῇ, καὶ καταράσεται βασιλέα ἑαυτοῦ. Παραβὰς γάρ τις τὸν θεῖον νόμον καὶ σκανδαλισθεὶς ὑπὸ τῆς τῶν δαιμόνων ἀπάτης πρόγνωσιν ἐπαγγελλομένης, λιμὸν ἕξει τροφῶν λογικῶν, ἔκστασίν τε καὶ παροξυσμὸν, ὡς τὸν πάλαι βασιλέα βλασφημεῖν ἑαυτοῦ. Κατὰ δὲ τοὺς Ἑβδομήκοντα, τὸν ἄρχοντα καὶ τὰ πάτρια·","english":"For it was not devised for the deception of gain, but it is a teacher of truth, set forth freely for all, according to the voice of Isaiah that says: \"You who thirst, go to the water; and as many as have no silver, go and buy without silver and without price.\" For there is one gift worthy of what is ours—the keeping of the law that was given. But there they often sell the oracles they fashion for deception. But if you do not attend to this law of God, a harsh famine will come upon you. For God thus disciplines toward conversion. For I afflicted you, he says, and made you hunger, that I might do you good. But famine is either of grain alone, or also of other foods. It is reasonably called harsh, being unconsoled, through which he wishes to produce grief unto a salvation without regret. And perhaps upon those who have fallen away from the divine law a harsh famine is brought, not of bread nor of water, but of hearing the word of the Lord. For this is the bread from heaven that gives life to the world. But Symmachus rendered it thus: \"And the one who has been caused to stumble will pass from him, and he will hunger. And it shall be, when he hungers and is provoked, he will curse his own king.\" For someone who has transgressed the divine law and been caused to stumble by the deception of demons that promises foreknowledge will have a famine of rational foods, and ecstasy and provocation, so as to blaspheme his own king, like the king of old. But according to the Seventy, the ruler and the ancestral customs—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"ὡς γὰρ μηδὲν σεμνὸν τῶν Ἐκκλησιαστικῶν ἐχόντων θεσμῶν τῶν Πατρόθεν ἡμῖν παραδεδομένων, αὐτά τε κακῶς ἐροῦσι, καὶ Χριστὸν τὸν τούτων καθηγησάμενον, οὓς καὶ σκότος τὸ νοητὸν διαδέξεται τῶν Εὐαγγελίων ἀποστραφέντας τὸ φῶς. Τινὲς δὲ τούτους, τοὺς περὶ ὧν νῦν ὁ λόγος, ὠφελημένους, ἐκ τοῦ λιμοῦ πρὸς ἐπιστροφὴν ἐκλαβόντες, φασὶν αὐτοὺς μετανοεῖν, βλασφημοῦντας τοῦ κόσμου τούτου τὸν ἄρχοντα, τῆς ἐξ αὐτοῦ βλάβης λαβόντα συναίσθησιν. Πάτρια δὲ τῶν ἐν ἁμαρτίαις ζώντων αἱ τοῦ βίου πραγματεῖαι, τὰ ἔργα τῆς σαρκὸς, οἷς συζῶντες τὸν θεῖον ἀπεστρέφοντο νόμον. Ὁ δὲ τοιοῦτος μακάριος. Εὑρήσει γὰρ τὸν ἀληθινὸν ἄρχοντα καὶ πατρίδα τὴν Ἱερουσαλὴμ, οἵ τινες καὶ ἀναβλέψονται εἰς τὸν οὐρανὸν ἄνω, συγκύπτοντες πάλαι καὶ τὰ ὑψηλὰ κατανοεῖν οὐ δυνάμενοι τῶν θείων θεωρημάτων· νῦν δὲ τὸν πρὸς τὰ γήϊνα δεσμὸν διαλύσαντες, καὶ τῶν νοητῶν θεωροῦντες τὴν φύσιν, καὶ τὸν τόπον, ἔνθα δεήσει τὸν θησαυρὸν ἀποτίθεσθαι. Ἐμβλέψονται δὲ καὶ εἰς τὴν γῆν, τὸ εὐτελὲς τῆς ἑαυτῶν φύσεως ἐκ τῆς πρὸς τὴν γῆν συγγενείας, οἱ τέως ἐπηρμένοι καὶ φρονοῦντες ἐφ' ἑαυτοῖς. Ἐπὶ δὲ θαύματι τῶν τηλικούτων ἀποροῦντες στενοχωρούμενοι [καὶ] τῇ τῶν κατειλημμένων ἐκπλήξει τεταραγμένοι. \"Ὅταν γὰρ συντελέσῃ, φησὶν, ἄνθρωπος, τότε ἄρχεται· καὶ ὅταν παύσηται, τότε ἀπορηθήσεται.\" Οὐδεὶς γὰρ οἶδεν πόσα οὐκ οἶδεν, ἐὰν μὴ γεῦμα λάβῃ τῆς γνώσεως. Κατὰ τὸ, \"Εἶπα, Σοφισθήσομαι, καὶ αὐτὴ ἐμακρύνθη ἀπ' ἐμοῦ.\" Πλὴν ὁ ἀγαθὸς Θεὸς ἐπαγγέλλεται τούτοις χρηστότερα. Οὐκ ἀπορηθήσεται γὰρ, φησὶν, ὁ ἐν στενοχωρίᾳ ὢν ἕως καιροῦ.","english":"For it is as if they hold nothing venerable in the ecclesiastical ordinances handed down to us from the Fathers, and they will speak evil both of these and of Christ who led them, and the intelligible darkness will succeed them, since they have turned away from the light of the Gospels. But some, taking these men—those now under discussion—to have been benefited, turning from famine to conversion, say that they repent, blaspheming the ruler of this world, having received a consciousness of the harm that came from him. And the ancestral customs of those living in sins are the pursuits of life, the works of the flesh, living with which they turned away from the divine law. But such a one is blessed. For he will find the true ruler and his homeland Jerusalem, those who will also look up to heaven above, who long ago were bowed down and unable to contemplate the lofty things of the divine visions; but now, having dissolved the bond toward earthly things and contemplating the nature of intelligible things, and the place where it will be fitting to deposit the treasure. And they will look also upon the earth, [seeing] the cheapness of their own nature from their kinship with the earth, who until then were puffed up and thought highly of themselves. And in wonder at such great things they are at a loss, being constrained and disturbed by the astonishment of what has been grasped. \"For when a man has finished,\" he says, \"then he begins; and when he has ceased, then he will be at a loss.\" For no one knows how much he does not know, unless he has tasted of knowledge. According to, \"I said, I will be made wise, and she herself was far from me.\" Nevertheless, the good God promises better things to these. For he who is in constraint will not be at a loss, he says, until the time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":158,"ref":"p158","source":"Οὐκ εἰς τὸ παντελὲς αὐτὴ ἡ ἄγνοια τῶν ἀνθρώπων καθέξει τὸ γένος. Ὁ γὰρ νῦν τῆς ἀληθείας ὠδίνων τὴν εὕρεσιν, ὄψεταί ποτε πρόσωπον πρὸς πρόσωπον, ἐπειδ' ἂν ἐνστῇ ὁ καιρὸς τῆς τῶν ὅλων ἀποκαταστάσεως, ὃ δηλοῖ τὸ ἕως καιροῦ. Τινὲς δὲ ἀπὸ τοῦ ἥξει εἰς ὑμᾶς σκληρὰ λιμὸς, ἀποστροφὴν εἶναι πρὸς τὸ Ἰουδαίων ἔθνος φασὶν, οἳ τὸν νόμον\n\nλαβόντες παρὰ Θεοῦ, οὐ προσήκαντο τὸν Χριστόν· οὗπερ ἐκπεσόντες, λιμῷ περιπεπτώκασι νοητῷ. Καί ποτε τῶν ἰδίων κακῶν ἐλθόντες εἰς αἴσθησιν, κακῶς ἐροῦσιν τὸν ἄρχοντα, τοὺς καθηγητὰς αὐτῶν Γραμματέας καὶ Φαρισαίους, καὶ τὰ ἔθη τὰ νόμιμα, δι' ἃ δῆθεν ἀπέτρεπον αὐτοὺς πιστεύειν Χριστῷ, καὶ πρὸς τὴν κατ' αὐτοῦ μιαιφονίαν διήγειρον, οὐδὲ νόμον πάντως λέγοντες, ἀλλ' ἐντάλματα πάτρια δῆθεν καὶ διδασκαλίας ἀνθρώπων· διὸ σκοτούμενοι διαπορηθήσονται. Τὰ δὲ ἔθνη τὰ νῦν ἐν στενοχωρίᾳ τε καὶ λιμῷ, τῆς ἀφθόνου τραπέζης Χριστοῦ μεταλήψονται, ὅταν ἐνστῇ τῆς κλήσεως αὐτῶν ὁ καιρός. ΚΕΦΑΛ. Θʹ. αζʹ. Τοῦτο πρῶτον ταχὺ πίε, ταχὺ ποίει, χώρα Ζαβουλὼν, ἡ γῆ Νεφθαλεὶμ, ὁδὸς θαλάσσης. Καὶ οἱ λοιποὶ οἱ τὴν παραλίαν κατοικοῦντες, καὶ πέραν τοῦ Ἰορδάνου, Γαλιλαία τῶν ἐθνῶν, τὰ μέρη τῆς Ἰουδαίας. Ὁ λαὸς ὁ πορευόμενος ἐν σκότει· ἴδετε φῶς μέγα, οἱ κατοικοῦντες ἐν χώρᾳ, καὶ σκιᾷ θανάτου9, κ.τ.λ. Τῶν περὶ τοῦ Ἐμμανουὴλ ἤρτηται λόγων καὶ ταῦτα· ἀλλ' ἄνω μὲν ἦν περὶ τῶν ἀπειθησάντων ὁ λόγος· ἐνταῦθα δὲ περὶ τῶν αὐτὸν δεξαμένων· τίνες δὲ ἦσαν οἱ πρῶτοι τὸν Χριστὸν παραδεξάμενοι, Ἰωάννης ἐν Εὐαγγελίοις φησίν·","english":"That ignorance of mankind will not possess the race entirely. For the one now in travail for the discovery of the truth will one day see face to face, when the time of the restoration of all things arrives, which the phrase \"until the time\" indicates. But some, from the words \"a grievous famine will come upon you,\" say this is a turning away toward the Jewish nation, who, having received the law from God, did not accept Christ; having fallen away from him, they have fallen into an intelligible famine. And at some point, coming to a perception of their own evils, they will speak evil of the ruler, of their leaders the Scribes and Pharisees, and of the legal customs on account of which they supposedly turned them away from believing in Christ and stirred them up to murderous violence against him—calling them not law at all, but ancestral ordinances, as it were, and teachings of men; therefore, being darkened, they will be at a loss. But the nations now in distress and famine will partake of the abundant table of Christ, when the time of their calling arrives. CHAPTER 9. 27. This first, quickly press, quickly do, O land of Zebulun, the land of Naphtali, the way of the sea. And the rest who dwell along the coast, and beyond the Jordan, Galilee of the nations, the parts of Judea. The people who walk in darkness: behold a great light, you who dwell in a land, and in the shadow of death, etc. These words also depend on the sayings about Emmanuel; but above the discourse was about those who disobeyed; here, however, it is about those who received him. And who were the first to receive Christ, John says in his Gospel:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"\"Ἀκούσας δὲ ὁ Σωτὴρ ὅτι Ἰωάννης παρεδόθη, ἀνεχώρησεν εἰς Γαλιλαίαν.\" Εἶτα μακαρίσας τοὺς αὐτὴν κατοικοῦντας, καὶ τὴν παροῦσαν λέξιν ἐκθέμενος, ἐπάγει· \"Ἀπὸ τότε ὁ Ἰησοῦς ἤρξατο κηρύσσειν καὶ λέγειν, ὅτι ἤγγικεν ἡ βασιλεία τῶν οὐρανῶν.\" Ἔδει γὰρ τὴν χώραν εἰπεῖν, ὅθεν τε ἤρξατο κηρύττειν, καὶ καθ' ἣν τὰς πλείστας ἐποιεῖτο διατριβάς· ταύτην [οὖν] εὐαγγελίζεται φάσκων· Τοῦτο πρῶτον πίε. Δύο δὲ φυλαὶ ταύτην διεκληρώσαντο Ζαβουλών τε καὶ Νεφθαλείμ. Μεταξὺ δὲ τούτων καὶ ἀλλογενεῖς ᾤκουν, ὧν μέμνηται λέγων, καὶ οἱ λοιποὶ οἱ τὴν παραλίαν, καὶ πέραν τοῦ Ἰορδάνου, τὰ γνωρίσματα λέγων τῆς κατὰ Παλαιστίνην Γαλιλαίας, πρὸς ἀντιδιαστολὴν τῆς κατὰ Φοινίκην· παραλίαν δὲ λέγει πᾶσαν τὴν ἀμφὶ τὴν Γεννησαρῖτιν λίμνην χώραν, ἣν καλεῖ τὸ Εὐαγγέλιον θάλασσαν. \"Παράγων δὲ, φησὶν, ὁ Ἰησοῦς παρὰ τὴν θάλασσαν τῆς Γαλιλαίας, εἶδεν δύο ἀδελφούς.\" Ἐντεῦθεν γὰρ ἦσαν οἱ μαθηταί. Περὶ ἣν λίμνην εἰσὶ καὶ κῶμαι Καφαρναοὺμ, καὶ Βηθσαϊδὰ καὶ ἡ Χωριάζει καὶ ὧν ἑτέρων ἐμνήσθη. Ἔστι δὲ καὶ Ἰορδάνου πέραν ἡ Γαλιλαία, καθ' ἣν τὰ πλεῖστα διέτριβεν ὁ Σωτὴρ, δι' ὃν πότον σωτήριον καὶ φῶς μέγα τοῖς ἐν αὐτῇ πρώτοις εὐαγγελίζεται. Τοῦ δὲ ζωοποιοῦ τούτου πότου εἰκόνα παρεῖχεν αἰσθητῶς ὁ Σωτὴρ τὸ ὕδωρ εἰς οἶνον ἐν τῷ γάμῳ μεταβαλὼν, ὃ καὶ ἀρχὴν σημείων Ἰωάννης φησὶν, καὶ ὡς ἐφανέρωσε τὴν δόξαν αὐτοῦ, καὶ ἐπίστευσαν οἱ μαθηταὶ αὐτοῦ εἰς αὐτόν. Ὅθεν ὁ προφήτης φησί· Τοῦτο πρῶτον πίε, ταχὺ ποίει. Βούλεται γὰρ δι' ἔργων τὸν καρπὸν τοῦ λογικοῦ πόματος ἀποδιδόναι τοὺς τῆς θεοφανείας ἀξιωθέντας, καὶ τὸ μέγα φῶς δεξαμένους.","english":"Now when the Savior heard that John had been handed over, he withdrew into Galilee.\" Then, having blessed those who dwell there and having set out the present passage, he adds: \"From that time Jesus began to preach and to say that the kingdom of heaven has drawn near.\" For it was necessary to state the region from which he began to preach and in which he made the majority of his stays; this region, then, he proclaims as good news, saying: Drink this first. Two tribes divided it by lot, Zebulun and Naphtali. Between these also dwelt foreigners, whom he mentions when he says, \"and the rest who are along the coast, and beyond the Jordan,\" stating the distinguishing marks of the Galilee in Palestine, in contrast to that in Phoenicia. By \"coast\" he means the whole region around the lake of Gennesaret, which the Gospel calls a sea. \"And passing along,\" he says, \"by the sea of Galilee, Jesus saw two brothers.\" For the disciples were from there. Around this lake are also the villages of Capernaum and Bethsaida and Choroazin, and the others of which he made mention. Galilee is also beyond the Jordan, in which the Savior spent most of his time, on account of which he proclaims as good news to those in it first the saving drink and the great light. Of this life-giving drink the Savior provided an image perceptibly when at the wedding he changed the water into wine, which John says was also the beginning of signs, and that he manifested his glory, and his disciples believed in him. Whence the prophet says: Drink this first; do it quickly. For he wishes those who have been deemed worthy of the divine manifestation, and who have received the great light, to render the fruit of the rational drink through works.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":160,"ref":"p160","source":"Λέγοι δ' ἂν τοῦτο καὶ ὡς δεδιψηκότι λαῷ τὴν προσδοκωμένην εὐαγγελιζόμενος χάριν. Θᾶττον γὰρ ὁ τοιοῦτος ἐκπίνοιτο πόμα σὺν ἡδονῇ· τοῦτ' ἔστιν ὑποδέξαι τὴν εὐφροσύνην τὸ δόγμα τῆς σωτηρίας μηδὲν αὐτοῦ προτιμῶν. Τί γὰρ τοῦ κτίσαντος πρεσβύτερον, ἢ τιμιώτερον τοῦ πρωτοτόκου πάσης τῆς κτίσεως; Πίε τοίνυν τοῦτο, μαθὼν ὡς Ἐν ἀρχῇ ἦν ὁ Λόγος. Οὐδὲν πρὸ ἀρχῆς, οὐδὲν πρὸ τοῦ ἐν ἀρχῇ. Μὴ αἰῶνα προπίῃς, μὴ διάστημα τοπικὸν, ἢ χρονικόν· τούτου δὲ πρῶτον ἐπὶ τὴν τοῦ ἔργου χώρει παραδοχὴν συντόνως τε καὶ σπουδῇ. Τοιγαροῦν ὁ Παῦλος ὁμοῦ τε ἔπινε τὴν πίστιν, καὶ οὐδένα καιρὸν ἀνεβάλετο πρὸς τὸ κήρυγμα, ὅς γε οὐ δὲ προσανέθετο σαρκὶ καὶ αἵματι· δρομεὺς δὲ ὢν ἀγαθὸς, ἅμα τῷ συνθήματι πρὸς τὸ τέλος ἠπείγετο κατὰ σκοπὸν διώκων εἰς τὸ βραβεῖον τῆς ἄνω κλήσεως. Οἱ τοίνυν εὐαγγελιζόμενοι, πρὸ τῆς ἐπιδημίας ἐν τῷ σκότῳ τῆς ἀγνοίας πορευόμενοι· ἐν τῇ Ἀνατολῇ τοῦ φωτὸς, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, φῶς εἶδον μέγα. Πῶς δὲ οὐ μέγα, ὃ καὶ νοητοῖς ἐπιλάμπει καὶ αἰσθητοῖς; ὃ καὶ Πατρὶ σύνεστι, καὶ πάντα φωτίζει; ἐν σκιᾷ δὲ ἦσαν θανάτου οἱ τὰ \"Πρὸς θάνατον ἁμαρτάνοντες, κατὰ τὸ, Ψυχὴ ἡ ἁμαρτάνουσα αὐτὴ ἀποθανεῖται.\" Ὁ δὲ τοιοῦτος, ἕως μὲν ἐν τῷ παρόντι βίῳ","english":"He might say this also as proclaiming to a people thirsting the grace that was awaited. For such a one would drink down the draught with pleasure more quickly—that is, to receive the joy, the doctrine of salvation, preferring nothing to it. For what is older than the Creator, or more honored than the firstborn of all creation? Drink this, then, having learned that \"In the beginning was the Word.\" Nothing is before the beginning, nothing before the one in the beginning. Do not drink down an age beforehand, nor a spatial or temporal interval; but first proceed to the reception of the work earnestly and with zeal. Therefore Paul at once drank the faith, and deferred no time for the proclamation, who indeed did not consult with flesh and blood; and being a good runner, at the signal he hastened to the goal, pressing on toward the prize of the upward calling. Those, then, who proclaim the good news, having walked before his coming in the darkness of ignorance—in the East of the light, which enlightens every man coming into the world, they saw a great light. And how is it not great, which shines upon both things intelligible and things perceptible? Which is both with the Father and enlightens all things? And they were in the shadow of death who \"sin unto death,\" according to the saying, \"The soul that sins, it shall die.\" But such a one, as long as he is in the present life","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"τυγχάνει, οὔπω κατεπόθη θανάτῳ, μετανοῆσαι δυνάμενος, οὐ μὴν ἀπήλλακται παντελῶς. Διὸ λέγεται ἐν σκιᾷ θανάτου εἶναι. Καὶ ἄλλως ἐσκιάζοντο ὑπὸ θανάτου. Βαθεῖα γὰρ αὐτοὺς νεφέλη τῆς εἰδωλολατρείας ἐπέκειτο. Λοιπὸν ὁ λόγος πρὸς αὐτὸ μεταβαίνει τοῦ Κυρίου τὸ πρόσωπον. Τὸ πλεῖστον τοῦ λαοῦ ὃ κατήγαγες, ἐν εὐφροσύνῃ. Ἐν ταύτῃ γὰρ τῇ χώρᾳ πλεῖστον ἐκτήσατο λαὸν, καὶ τοὺς ἀποστόλους αὐτοῦ. Ἀντὶ δὲ τοῦ κατήγαγες, ἐμεγάλυνας ἑρμήνευσαν οἱ λοιποί. Εὐφρανθήσονται δὲ οὗτοι καθάπερ ἐν ἀμητῷ. Πρὸς μὲν τὴν λέξιν, δι' οὓς εὐλόγησεν ἄρτους ἐν ταύτῃ τῇ χώρᾳ ἑπτά τε καὶ πέντε, καὶ τοσούτους ἐχόρτασεν. Καὶ ἐν θερισμῷ γὰρ ἠθροισμένως καὶ κατὰ τὸ αὐτὸ συμποσιάζειν εἰώθασιν. Πρὸς δὲ διάνοιαν, ὅτιπερ οἱ ἀπόστολοι, καὶ οἱ τούτων εἰσέτι νῦν ὄντες διάδοχοι, ἐνώπιον τοῦ Σωτῆρος εὐφραίνονται δίκην ἀμώντων ἐργαζόμενοι τοῦ θερισμοῦ τῶν ἐθνῶν ἐργᾶται τυγχάνοντες· πρὸς οὓς ἔλεγεν, ὁ μὲν θερισμὸς πολὺς οἱ δὲ ἐργᾶται ὀλίγοι, καὶ πῶς γὰρ οὐκ ὀλίγοι τινὲς, οἳ, ὡς δεῖ καθηγούμενοι πρὸς τὸν μέγαν καὶ πολὺν τῶν ἐθνῶν θερισμόν; οἳ καὶ τῆς πολυθέου πλάνης εἰς ἑαυτοὺς διῃροῦντο τὰ σκύλα, ἃ δέδωκεν αὐτοῖς εἰς προνομεῖν ὁ Σωτὴρ ὁ λεγόμενος πρόσθε, ταχέως σκύλευσον, ὀξέως προνόμευσον; Κατὰ γὰρ τὴν παραβολὴν, τοῦ ἰσχυροῦ τυγχάνων ἰσχυρότερος, ἦρε τὴν πανοπλίαν αὐτοῦ, καὶ τὰ σκύλα διέδωκεν. Πανοπλίαν μὲν τὰς πονηρὰς δυνάμεις, δι' ὧν ἐνείργει τὴν εἰδωλολατρείαν. Σκύλα δὲ τὰς τῶν ἀνθρώπων ψυχὰς, ἃς ὑποσυλήσας εἶχεν ὑφ' ἑαυτῷ λῃστοῦ καὶ τρόπῳ καὶ βίᾳ χρησάμενος.","english":"he happens to be, not yet swallowed up by death, able to repent, yet he has not been wholly released. Therefore he is said to be in the shadow of death. And in another way they were overshadowed by death. For a deep cloud of idolatry lay upon them. Henceforth the discourse turns to the very person of the Lord. The greater part of the people whom you brought down, in gladness. For in this land he gained the greater part of a people, and his apostles. But instead of \"you brought down,\" the rest translated \"you magnified.\" And these shall be gladdened as in a harvest. As for the wording, it refers to those for whom he blessed loaves in this land, seven and five, and fed so many. For at harvest too they are accustomed to feast gathered together and in the same place. As for the meaning, it is that the apostles, and those who are still their successors even now, are gladdened in the presence of the Savior, laboring like reapers, being workers of the harvest of the nations; to whom he said, \"The harvest is plentiful but the workers are few,\" and how indeed are they not few, who, as is necessary, lead the way to the great and plentiful harvest of the nations? They who also divided among themselves the spoils of the polytheistic error, which the Savior gave them to plunder, he who is called \"Spoil quickly, plunder swiftly\"? For according to the parable, being stronger than the strong man, he took away his armor and distributed the spoils. The armor means the evil powers, through which he works idolatry. The spoils means the souls of men, which he had carried off and kept under himself, using both craft and force.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Ὁ δὲ ὡς ἀληθῶς ἰσχυρὸς καθελὼν τὴν εἰδωλολατρείαν, ἐλευθερώσας τε τὰς σκυλευθείσας ψυχὰς, διένειμε τοῖς μαθηταῖς προνοεῖν καὶ θεραπεύειν αὐτάς· οἳ καὶ εὐφραίνονται καθάπερ ἐν ἀμητῷ τῆς Ἐκκλησίας, ὁρῶντες τὰ λήϊα. Καὶ ἄλλως, ὃ σπείρει ἕκαστος, τοῦτο καὶ θερίσει. Ἐν οὖν τῇ ἀνταποδόσει οἱ τὸν λόγον δεξάμενοι καὶ καρποφορήσαντες, ἀνάλογον τῶν ἐνταῦθα προκαταβεβλημένων παρὰ τοῦ δικαίου Κριτοῦ λαμβάνοντες τὸν μισθὸν, εὐφρανθήσονται τοῖς ἑαυτῶν ἐναπολαύοντες πόνοις. Οἱ γὰρ ἐκ σκύλων πλουτοῦντες ἀθρόαν ὑποδέχονται τοῦ πλούτου τὴν ἀφορμὴν, διόπερ ἄμφω φησὶν, καὶ τὰ ἐξ ἀντιδόσεως ἀγαθὰ, καὶ τὰ ἐκ χάριτος παρὰ τοῦ τὰ μεγάλα δωρουμένου διδόμενα· ἀλλ' ἐπανέλθωμεν ὅθεν ἐξέβημεν. Εὐφραίνονται τοίνυν οἱ τοῦ Χριστοῦ μέχρι νῦν μαθηταὶ, διότι ἀφῄρηται ὁ ζυγὸς ὁ πάλαι τοῖς σκύλοις ἐπικείμενος, καὶ ἡ ῥάβδος ἡ ἐπὶ τοῦ τραχήλου τῶν σκύλων. Τὸν γὰρ τράχηλον αὐτῶν συνέκαμπτε ζυγὸς καὶ ῥάβδος θανατική. Τὰς γὰρ ψυχὰς τῇ δουλείᾳ τῆς ἁμαρτίας ὑπέταξεν ὁ πρὸς τοῦτο συλήσας αὐτάς· ὡς γὰρ ἀπαιτητὴς ἐφέστηκεν τῇ ἀνθρωπίνῃ ζωῇ ῥαβδίζων, καὶ νεύειν εἰς γῆν τῇ πρὸς τὰ πάθη σχέσει ποιῶν. Ὑπὸ ταύτης τῆς ῥάβδου πληγεὶς ἔλεγεν ὁ Δαβίδ· \"Προσώζεσαν καὶ ἐσάπησαν οἱ μώλωπές μου.\" Ἡ πονηρὰ γὰρ ῥάβδος δυσώδεις μώλωπας τῷ πληγέντι ποιεῖ. Λογίζου τὸν ἐπιθυ μίαις ποικίλαις ἀγόμενον πῶς ἔοικεν ῥαβδιζομένῳ. Κέντρα γὰρ καὶ ὠδῖνας ἐπιθυμία τοῖς ἀκολάστοις ποιεῖ, μέχρι μώλωπα δυσώδη ψυχαῖς ἀθλίαις ἐναπομάξηται, ὃν ἡ τῶν αἰσχρῶν ἐνεργάζεται μνήμη. Ταύτην οὖν διασκεδάσει τὴν ῥάβδον, ὡς διεσκέδασε τὴν ἀρχὴν Μαδιάμ.","english":"But the truly mighty one, having cast down idolatry and set free the souls that had been despoiled, distributed them to his disciples to care for and tend; and they rejoice as at the harvest of the Church, seeing the standing grain. And in another sense, what each one sows, this he will also reap. Therefore in the recompense, those who received the word and bore fruit, receiving their reward from the righteous Judge in proportion to what was laid down beforehand here, will rejoice, enjoying the fruits of their own labors. For those who grow rich from spoils receive the sudden occasion of wealth; therefore he mentions both, both the good things that come from recompense and those given by grace from the one who bestows great gifts. But let us return to where we departed from. So then the disciples of Christ rejoice even until now, because the yoke that long lay upon the spoils has been taken away, and the rod that was upon the neck of the spoils. For a yoke and a deadly rod bent their neck down. For the one who despoiled them for this purpose subjected their souls to the slavery of sin; for he stands over human life like an exactor, beating with a rod, and making them stoop to the earth by their attachment to the passions. Struck by this rod, David said: \"My wounds have grown foul and festered.\" For the wicked rod produces foul-smelling wounds on the one struck. Consider how the man driven by various desires resembles one being beaten with a rod. For desire produces goads and pangs in the intemperate, until it smears a foul-smelling wound upon wretched souls, which the memory of shameful things works in them. This rod, then, he will scatter, as he scattered the beginning of Midian.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"Ἱστορίας δὲ μέμνηται ἡ τῆς ἐν Ἀριθμοῖς [καὶ ἡ] ἢ τῆς ἐν τοῖς Κριταῖς. Πῆ μὲν λέγων, \"Παρετάξαντο ἐπὶ Μαδιὰμ καθὰ ἐνετείλατο Κύριος τῷ Μωϋσεῖ, καὶ ἀπέκτειναν πᾶν ἀρσενικὸν, καὶ τοὺς βασιλεῖς Μαδιάμ.\" Πῆ δέ φησι Γεδεών· \"Ἀνάστητε, ὅτι παρέδωκεν Κύριος ἐν χερσὶν ὑμῶν τὴν παρεμβολὴν Μαδιάμ.\" Ὃ καὶ μᾶλλον ἔοικεν ὁ λόγος δηλοῦν. Ὡς γὰρ ἐπὶ Γεδεῶνος οὐχ ὅπλων παρατάξει νενίκηντο οἱ πολέμιοι, ἀφανεῖ δὲ καὶ θεηλάτῳ πληγῇ· οὕτω τῶν ψυχῶν οἱ πολέμιοι· καὶ ἡ τούτων διεσκέδασται ῥάβδος, ὧν ὁ ζυγὸς ἐπέκειτο, καὶ τοῖς ἐξ ἐθνῶν διὰ τῆς εἰδωλολατρείας, καὶ τοῖς ἐξ Ἰσραὴλ, διὰ τῶν Φαρισαίων. Πρὸς γὰρ τῷ ἀπὸ τοῦ νόμου ζυγῷ, περὶ οὗ φασιν οἱ μαθηταί· \"Καὶ νῦν τί πειράζετε τὸν Θεὸν ἐπιθεῖναι ζυγὸν ἐπὶ τὸν τράχηλον τῶν μαθητῶν, ὃν οὔτε ὑμεῖς οὔτε οἱ πατέρες ὑμῶν ἴσχυσαν βαστᾶσαι;\" καὶ αὐτοὶ βαρύτερον\n\nἐπετίθεσαν ἀπλείστως καλαμώμενοι τὸν λαόν. Λέγοι δ' ἂν καὶ ῥάβδον τὴν τούτων πλεονεξίαν, οἱ καὶ ἥδιστα πᾶν ὁτιοῦν ἂν ἔπαθον ἤπερ τὴν ἐπιδημίαν εἶδον Χριστοῦ. Διεσκέδασται τοίνυν τοῦ ἀπαιτοῦντος ἡ ῥάβδος, οἳ καὶ ἡττηθέντες πᾶσαν στολὴν ἐπισυνηγμένην δόλῳ, καὶ ἱμάτιον μετὰ καταλλαγῆς ἀπαιτήσουσιν. Ἐπειδὴ γὰρ τὸν κόσμον τῆς ψυχῆς, καὶ τὴν στολὴν αὐτῆς, τόν τε τῆς ἀρετῆς χιτῶνα μετὰ τῶν ἰδίων δυνάμεων σεσύληκεν ὁ διάβολος, γυμνὴν ἀποδείξας αὐτὴν καὶ ἀσχήμονα, καὶ ταῦτα δόλῳ καὶ ἀπάτῃ τῇ πρὸς αὐτὴν ἐποιήσατο; τούτου χάριν, φησὶν, ἀποτίσουσιν· οἱ καὶ τὸν καιρὸν δεδιότες τῆς ἀποτίσεως, ἐθελήσουσιν, εἰ ἐγενήθησαν, πυρίκαυστοι μᾶλλον, ἢ τὸν Σωτῆρα τῶν ὅλων ἐπιδημοῦντα θεάσασθαι. Τοῦτον γὰρ φρίττοντες ἔλεγον·","english":"He mentions the historical account, either that in Numbers or that in Judges. In one place he says, \"They arrayed themselves against Midian as the Lord commanded Moses, and they killed every male, and the kings of Midian.\" In another place he says of Gideon: \"Arise, for the Lord has delivered the camp of Midian into your hands.\" And the passage seems rather to indicate this latter. For just as in the case of Gideon the enemies were conquered not by an array of weapons but by an invisible and God-sent blow, so too were the enemies of souls; and the rod of these has been scattered, those whose yoke lay upon them—both those from the nations through idolatry and those from Israel through the Pharisees. For in addition to the yoke from the law, about which the disciples say, \"And now why do you test God by putting a yoke on the neck of the disciples, which neither you nor your fathers were able to bear?\"—they themselves were laying on a heavier one, relentlessly maltreating the people. He might also mean by \"rod\" their greed for gain, who would most gladly have suffered anything at all rather than see the coming of Christ. The rod of the one who demands payment has been scattered, then—those who, once defeated, will demand back every garment gathered by deceit, and a cloak with reconciliation. For since the devil has plundered the world of the soul and its garment, and the tunic of virtue along with its own powers, displaying it naked and shameful—and he did this by deceit and deception against it—for this reason, he says, they shall pay it back; and they, fearing the time of repayment, would wish, if it had been possible, to be burned up by fire rather than behold the Savior of all things coming among them. For trembling at him, they said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":164,"ref":"p164","source":"\"Τί ἡμῖν καὶ σὺ, Υἱὲ τοῦ Θεοῦ, ἦλθες πρὸ καιροῦ βασανίσαι ἡμᾶς.\" Τὸ δὲ μεταλλαγῆς μετὰ προσθήκης φησίν. Οὐ γὰρ ἅπερ ἀφῃρήμεθα μόνον ἀπολαμβάνομεν, ἀλλὰ καὶ τῇ προσθήκῃ τῆς εἰς Χριστὸν πίστεως βελτιούμεθα. \"Ἐνέδυσε γάρ με, φησὶν, ἱμάτιον σωτηρίου καὶ χιτῶνα εὐφροσύνης.\" Ἐπισυνηγμένην δέ φησιν λαθραίως ἀφαιρεθεῖσαν. Τίς δὲ ἦν οὗτος, ὃν ἔφριττον, ἐπήνεγκεν· ὅτι παιδίον ἐγεννήθη ἡμῖν υἱός· ὁ αὐτὸς δὲ τῷ Ἐμμανουὴλ, ὁ νῦν υἱὸς καὶ παιδίον λεγόμενος. Τρίτον τοῦτο υἱὸς ἐν τῇ νῦν προφητείᾳ καὶ παιδίον ῥηθείς. Ἔλεγεν γὰρ, \"Ἡ Παρθένος τέξεται υἱὸν, ὃν καλέσεις Ἐμμανουήλ·\" ᾧ ἐπήγαγεν, \"Πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν ἢ κακόν.\" Καὶ πάλιν, \"Ἡ προφῆτις, φησὶν, ἔτεκεν υἱόν.\" Καὶ ἐπήνεγκεν, \"Διότι πρὶν ἣ γνῶναι τὸ παιδίον καλεῖν πατέρα καὶ μητέρα.\" 2005 Καὶ νῦν τρίτον, ὅτι παιδίον ἐγεννήθη ἡμῖν. Ὁ οὖν, υἱὸς οὗτος καὶ τὸ παιδίον ὁ παρὰ τοῦ Θεοῦ δῶρον ἡμῖν τοῖς πεπιστευκόσι δοθεὶς, καὶ δι' ἡμᾶς οὐ δι' αὐτὸν γεννηθεὶς, πολυώνυμός τις ὢν, μεγάλης βουλῆς ἄγγελος ἐπὶ τοῦ παρόντος ὠνόμασται. Αὐτὸς γὰρ ὁ τὴν μεγάλην βουλὴν τὴν ἀποκεκρυμμένην ἀπὸ τῶν αἰώνων, τὴν ἑτέραις γενεαῖς μὴ φανερωθεῖσαν ἀγγείλας, ἐφανέρωσεν τὸν ἀνεξιχνίαστον ἑαυτοῦ πλοῦτον ἐν τοῖς ἔθνεσιν, εἶναι τὰ ἔθνη συγκληρονόμα καὶ σύσσωμα οὗ ἡ ἀρχὴ ἐγενήθη ἐπὶ τοῦ ὤμου αὐτοῦ. Τοῦτ' ἔστιν ἡ βασιλεία καὶ ἡ δυνάμις ἐν τῷ σταυρῷ, ἐφ' οὗπερ ὑψωθεὶς πάντας εἴλκυσε πρὸς ἑαυτόν. Τὴν γὰρ ἰσχὺν διὰ τοῦ ὤμου δηλοῖ. Πᾶσα γὰρ ἡμῶν ἡ ἰσχὺς ἐν ὤμοις τε καὶ βραχίοσιν. Εἴρηται γὰρ καὶ βραχίων Κυρίου, κατὰ τό·","english":"What have we to do with you, Son of God? Have you come before the time to torment us?\" He speaks of a change with an addition. For we do not only receive back what we had lost, but we are also made better by the addition of faith in Christ. \"For he has clothed me,\" he says, \"with a garment of salvation and a robe of gladness.\" He says that it was gathered up and secretly taken away. And who was this whom they shuddered at, he added: that a child was born to us, a son; and he is the same as Emmanuel, the one now called son and child. This is the third time in the present prophecy that he is called son and child. For he said, \"The virgin shall conceive a son, and you shall call his name Emmanuel\"; to which he added, \"Before the child knows good or evil.\" And again, \"The prophetess,\" he says, \"bore a son.\" And he added, \"For before the child knows how to call father and mother.\" And now for the third time, that a child was born to us. Therefore this son and this child, the gift given by God to us who have believed, and born for our sake, not for his own, being one of many names, is at present called the angel of great counsel. For he himself, who announced the great counsel hidden from the ages, which was not made known to other generations, revealed his unsearchable riches among the nations, that the nations should be fellow heirs and of the same body, whose government came to be upon his shoulder. That is, the kingdom and the power are in the cross, on which being lifted up he drew all to himself. For he indicates strength by the shoulder. For all our strength is in shoulders and arms. For it is also said, the arm of the Lord, according to the text:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"Isaiah 7:14","text":"The English carries the scriptural phrase “the virgin shall conceive”, which matches Isaiah 7:14. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":165,"ref":"p165","source":"\"Καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη;\" ἦρξε τοίνυν τοῖς ἐπ' οὐρανῶν διὰ τῆς ἰδίας δυνάμεως. Ἰσχὺς γάρ ἐστι τοῦ Θεοῦ καὶ Πατρός. Τινὲς δὲ τὸν σταυρὸν ἔφασαν, ὅτι τοῦτον ἦρεν ἐπὶ τοῦ ὤμου. πῶς δὲ μεγάλης βουλῆς ἄγγελός ἐστιν, Ἰωάννης ἐδήλωσεν λέγων· \"Ὃν γὰρ ἀπέστειλεν ὁ Θεὸς, τὰ ῥήματα τοῦ Θεοῦ λαλεῖ.\" Καὶ τοῖς ἀποστόλοις φησὶν ὁ Σωτήρ· \"Ὑμᾶς δὲ εἴρηκα φίλους, ὅτι πάντα ἃ ἤκουσα παρὰ τοῦ Πατρὸς ἐγνώρισα ὑμῖν.\" Ὁ δὲ Σύμμαχος ἐξέδωκεν· Καὶ κληθήσεται ὄνομα αὐτοῦ παραδοξασμὸς, βουλευτικὸς, ἰσχυρός. Ὁ δὲ Ἀκύλας· Θαυμαστὸς, συμβουλεύων, ἰσχυρός. Ὁ δὲ Θεοδοτίων, θαυμαστὸς, συμβουλεύων, ἰσχυρός. Συμφώνως γὰρ πάντες τῷ παρὰ τοῖς Ἑβδομήκοντα Θεὸς, ἐξέδωκαν ἰσχυρὸς, ὥσπερ εὐλαβηθέντες ἐπὶ παιδίου γεννωμένου τάξαι τοῦ Θεοῦ τοὔνομα. Οἱ δὲ Ἑβδομήκοντα τοῖς θεοπρεπῶς περὶ αὐτοῦ λεγομένοις ἐνατενίσαντες, τὸ παρὰ τοῖς Ἑβραίοις Ἢλ, Θεὸν εἰκότως ἑρμήνευσαν. Εἴπερ ἄρχων εἰρήνης, εἴρηται καὶ ἄρχων τοῦ μέλλοντος αἰῶνος, καὶ τὴν εἰρήνην ἔχειν ἀπέραντον. Τὸ δὲ Ἢλ ἐπὶ τοῦ Θεοῦ πολλάκις παρείληφεν ἡ Γραφή. Καὶ γὰρ ἔνθα φησὶ, Καὶ ἐν σοὶ προσεύξονται, ὅτι ἐν σοὶ Θεός ἐστιν. Ἀντὶ τοῦ Θεὸς, τὸ Ἑβραικὸν Ἢλ ἔχει· Καὶ πάλιν ἐν τῷ λέγεσθαι, \"Σὺ γὰρ εἶ ὁ Θεὸς καὶ οὐκ ᾔδειμεν·\" πάλιν τὸ Ἢλ ἐμφέρεται. Καὶ πάλιν ἐν οἷς εἴρηται· \"Ἐγώ εἰμι ὁ Θεὸς, καὶ οὐκ ἔστιν ἄλλος.\" Τὸ Ἤλ ἐστιν ἀντὶ τοῦ, Θεός. Οὐκοῦν καὶ νῦν τὸ Ἢλ γιββὼρ, Θεὸς ἰσχυρὸς εἰκότως ἑρμηνεύεται. Ἐπὶ καὶ αὐτὸς ὁ ἐκ τῆς παρθένου γενόμενος Ἐμμανουὴλ τὸ Ἢλ ἔχων, μεθ' ἡμῶν ὁ Θεὸς, καὶ παρὰ τῶν ἄλλων ἑρμηνεύεται.","english":"And \"the arm of the Lord, to whom was it revealed?\" He began, then, with those in the heavens through his own power. For he is the strength of God and the Father. But some said it was the cross, because he lifted this upon his shoulder. And how he is the messenger of great counsel, John made clear, saying: \"For the one whom God sent speaks the words of God.\" And to the apostles the Savior says: \"But I have called you friends, because all things that I heard from the Father I made known to you.\" But Symmachus rendered: \"And his name shall be called wonderful, counselor, mighty.\" But Aquila: \"Wonderful, counseling, mighty.\" But Theodotion: \"Wonderful, counseling, mighty.\" For all agree with the reading of the Seventy—\"God\"—and rendered \"mighty,\" as though they reverently shrank from assigning the name of God to a child being born. But the Seventy, gazing upon the things said of him in a God-befitting manner, reasonably interpreted the Hebrew El as \"God.\" If indeed he is called ruler of peace, and ruler of the age to come, and has peace without end. But Scripture has often taken El for God. For even where it says, \"And they shall pray in you, because God is in you,\" in place of \"God\" the Hebrew has El. And again where it is said, \"For you are God and we did not know it,\" again El is contained. And again in what is said: \"I am God, and there is no other.\" El is in place of \"God.\" Therefore now also El gibbor is reasonably interpreted \"God mighty.\" Since he himself, the Emmanuel born of the virgin, having El—\"God with us\"—is also interpreted by the others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"Ὅτι δὲ καὶ νῦν τὸ Ἢλ ἐπὶ τοῦ Θεὸς, αὐτὸς δηλοῖ προϊών. Λέγει γὰρ, \"Καὶ ἔσονται πεποιθότες ἐπὶ τὸν Θεὸν ἅγιον Ἰσραὴλ τῇ ἀληθείᾳ,\n\nκαὶ ἔσται τὸ κατάλειμμα τοῦ Ἰακὼβ ἐπὶ Θεὸν ἰσχύοντα.\" Ἀντὶ γὰρ τοῦ, Θεὸν ἰσχύοντα, τὸ Ἑβραϊκὸν πάλιν Ἢλ γιββὼρ ἔχει. Πρὸς ἃ βλέποντες οἱ Ἑβδομήκοντα Θεὸς ἔδωκαν. Διὸ καὶ τὰ συνεζευγμένα τούτοις περὶ αὐτοῦ ἐκπλαγέντες οἰκείᾳ τινὶ διανοίᾳ καὶ ἑτεροτρόπῳ κεφαλαιωδῶς εἶπον, καὶ καλεῖται τὸ ὄνομα αὐτοῦ μεγάλης βουλῆς ἄγγελος. Παρίστησι δὲ Παῦλος πῶς καὶ Πατὴρ αἰῶνός ἐστιν εἰπών· \"Ὥσπερ γὰρ ἐν τῷ Ἀδὰμ πάντες ἀποθνήσκομεν, οὕτως ἐν τῷ Χριστῷ πάντες ζωοποιηθησόμεθα.\" Ἐπὶ γὰρ τοῦ νέου αἰῶνος ἡ ἀπαρχὴ Χριστός· ἔπειτα οἱ τοῦ Χριστοῦ καὶ εἰρήνης ἄρχων ἂν εἴρηται. \"Αὑτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν,\" εἰρηνοποιήσας τά τε ἐπὶ τῆς γῆς, καὶ τὰ ἐν τοῖς οὐρανοῖς, καὶ τὸν κόσμον τῷ ἑαυτοῦ καταλλάξας Πατρί. Ὡς δὲ ταῖς ἐνεργείαις ἀναλόγως ἄλλοτε ἄλλως προσαγορεύεται· οὕτως καὶ Ἰησοῦς κατὰ καιρὸν ἐχρημάτισεν ἐπιδημήσας διὰ σωτηρίαν τῷ βίῳ. Ἰησοῦς γὰρ σωτήριον, ἢ Σωτὴρ ἑρμηνεύεται. Τοιγαροῦν εἰπὼν ὁ Γαβριὴλ, Καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν, ἐπήνεγκεν· Οὗτος γὰρ σώσει τὸν λαὸν αὐτοῦ. Εἶτά φησιν, Ἄξω γὰρ εἰρήνην ἐπὶ τοὺς ἄρχοντας καὶ ὑγείαν αὐτῷ, ἄρχοντας τοὺς τῶν ἐκκλησιῶν διδασκάλους εἰπὼν, οἷς ψυχῆς ὑγείαν, καὶ πρὸς ἀλλήλους ἔχειν εἰρήνην χαρίζεται λέγων· \"Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν· εἰρήνην τὴν ἐμὴν ἀφίημι ὑμῖν.\" Τὸ δὲ, ὑγείαν αὐτῷ, δείκνυσιν ὡς ὁ λόγος περὶ τοῦ Υἱοῦ παρὰ τοῦ Πατρὸς διὰ τὸ μυστήριον τῆς ἀναστάσεως.","english":"That he also now uses El for God, he himself makes clear as he proceeds. For he says, \"And they shall be trusting in the holy God of Israel in truth, and the remnant of Jacob shall be upon a mighty God.\" For in place of \"a mighty God,\" the Hebrew again has El gibbor. Looking to these things, the Seventy gave \"God.\" Therefore, struck with amazement at the things joined to these concerning him, with a certain peculiar and different manner of understanding, they spoke summarily, and his name is called \"angel of great counsel.\" And Paul shows how he is also Father of the ages, saying: \"For just as in Adam all die, so in Christ all will be made alive.\" For in the new age the firstfruits is Christ; then those of Christ. And he has been called ruler of peace. \"For he himself is our peace,\" having made peace both on earth and in the heavens, and having reconciled the world to his own Father. And just as by his workings he is addressed now one way, now another, so too he was called Jesus at the appointed time when he came to dwell in the world for salvation. For Jesus means \"saving\" or \"Savior.\" Therefore Gabriel, having said, \"And you shall call his name Jesus,\" added: \"For he will save his people.\" Then he says, \"For I will bring peace upon the rulers and health to him,\" calling the teachers of the churches \"rulers,\" to whom he grants health of soul and to have peace with one another, saying: \"My peace I give to you; my peace I leave to you.\" And the phrase \"health to him\" shows that the word concerns the Son from the Father because of the mystery of the resurrection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"Ἐπεὶ γὰρ ἐσταυρώθη ἐξ ἀσθενείας, ζῇ δὲ ἐκ δυνάμεως Θεοῦ, διὰ τοῦτο, φησὶν ὑγείαν ἐπάγειν ἐπὶ τὴν ἀσθένειαν τῆς σαρκὸς, ἣν ὑπὲρ ἡμῶν ἀνείληφεν. Οὐ γὰρ λαμβάνει ταῦτα καθ' ὃ Θεὸς, ἀλλ' ὑγείας καὶ εἰρήνης γίνεται χορηγός. Καὶ ἢν ἐνταῦθά φησιν ὁ Πατὴρ, εἰρήνην διδόναι τοῖς ἄρχουσιν, αὐτὸς ὡς τὰ τοῦ Πατρὸς ἔχων ἴδιά φησιν. \"Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν,\" ὃς καὶ ἀντιλαμβάνει τὴν παρὰ τῶν δεξαμένων εἰρήνην. Τοιγαροῦν φησιν Ἡσαΐας, \"Ποιήσωμεν εἰρήνην αὐτῷ· ποιήσωμεν εἰρήνην οἱ ἐρχόμενοι.\" Δέχεται δὲ τὴν ὑγείαν, τοῦτ' ἔστι τὴν ἀναβίωσιν, τοῦτο πάλιν ἐνεργήσας αὐτός· Λέγει γὰρ, \"Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.\" Αὐτὸς γάρ ἐστιν ἡ δύναμις τοῦ Πατρός. Αὐτὸς ἡ ἀνάστασις, καὶ ἡ ζωή. Τούτοις ἐπιφέρεται, μεγάλη ἡ ἀρχὴ αὐτοῦ. Ἦρξε γὰρ οὐ μόνης τῆς Ἰουδαίας, ἁπάσης δὲ μᾶλλον τῆς οἰκουμένης. Τὸ δὲ μεῖζον ὁ Παῦλος παρίστησι λέγων· \"Κατὰ τὴν ἐνέργειαν τοῦ κράτους τῆς ἰσχύος αὐτοῦ, ἣν ἐνήργηκεν ἐν τῷ Χριστῷ ἐγείρας αὐτὸν ἐκ νεκρῶν, καὶ καθίσας αὐτὸν ἐν δεξιᾷ αὐτοῦ ἐν τοῖς ἐπουρανίοις πάσης ἀρχῆς καὶ ἐξουσίας, καὶ δυνάμεως ὑπὲρ ἄνω, καὶ κυριότητος καὶ παντὸς ὀνόματος ὀνομαζομένου.\" Οὐκ ἔσται δὲ τέλος τῆς εἰρήνης αὐτοῦ. Εἴρηται γὰρ, \"Ἀνατελεῖ ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης, περὶ ἧς εἰπών· \"Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν,\" ἐπήνεγκεν· \"Οὐχ ὡς ὁ κόσμος δίδωσιν ὑμῖν.\" Πέρας οὖν οὐκ ἔχει τὸ δῶρον ὑπερκόσμιον ὄν. Εἰ γὰρ ἦν ἐκ τοῦ κόσμου, συναπηρτίσθη ἂν τῇ τοῦ κόσμου συστάσει. Συνέσται τοίνυν αὐτὴ τῷ παρ' αὐτοῦ δεξαμένῳ μέχρι παντός·","english":"For since he was crucified out of weakness, but lives by the power of God, for this reason, he says, he brings healing upon the weakness of the flesh, which he took up on our behalf. For he does not receive these things insofar as he is God, but becomes the provider of healing and peace. And what the Father here says, that he gives peace to the rulers, he himself says as one who has the Father's own things as his own: \"My peace I give to you,\" he who also receives back the peace from those who have received it. Therefore Isaiah says, \"Let us make peace with him; let us make peace, we who are coming.\" And he receives the healing, that is, the revival, having himself again worked this. For he says, \"Destroy this temple, and in three days I will raise it up.\" For he himself is the power of the Father. He himself is the resurrection and the life. To these things is added, \"Great is his rule.\" For he began to rule not over Judea alone, but rather over the whole inhabited world. And Paul sets forth the greater thing, saying, \"According to the working of the might of his strength, which he worked in Christ, raising him from the dead and seating him at his right hand in the heavenly places, far above all rule and authority and power, and dominion and every name that is named.\" And there shall be no end of his peace. For it is said, \"In his days righteousness shall spring up, and abundance of peace,\" concerning which, having said, \"My peace I give to you,\" he added, \"Not as the world gives do I give to you.\" The gift, then, has no end, since it is beyond the world. For if it were from the world, it would have been completed together with the constitution of the world. It will therefore be with the one who has received it from him forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"ἡ δὲ Σολομῶντος εἰρήνη γεγραμμένοις ἔτεσι περιορίζεται. Ὅτι δὲ Χριστὸς ἦλθεν τὸ Ἰουδαίων ἔθνος ἐλευθερῶν δηλοῖ τὸ, ἐπὶ τὸν θρόνον Δαβίδ. Εἴρητο δὲ καὶ ὅτι οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ ἕως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ. Πάντες γὰρ ἐκ σπέρματος Δαβὶδ, ἀλλ' ἁπλῶς ἐπὶ τὸν θρόνον Δαβὶδ, καὶ ἐπὶ τὴν βασιλείαν αὐτοῦ κατορθῶσαι αὐτὴν, προσυπακουόντων ἡμῶν τὸ ἥξειν αὐτὸν ἐπὶ τὸ κατορθῶσαι τὸν θρόνον Δαβὶδ, καὶ τὴν σκηνὴν Δαβὶδ τὴν πεπτωκυίαν. Κατέστραπτο μὲν γὰρ ἀφ' οὗ Ναβουχοδονόσωρ καθεῖλεν αὐτήν. Προὔλεγον δὲ προφῆται δι' ὅλης λάμψειν αὐτὴν, ἡλίου δίκην, τῆς οἰκουμένης. Ἦλθεν οὖν πληρῶσαι τὴν ἐπαγγελίαν Χριστὸς ἐκ σπέρματος ὢν Δαβὶδ, κατὰ σάρκα, καταλάμπων τε τὰς τῶν ἀνθρώπων ψυχὰς, καὶ τὴν βασιλείαν αὐτοῦ καθ' ὅλης κρατύνων τῆς οἰκουμένης, καί τοι παρ' Ἰουδαίαν καθῄρητο. Κατορθῶσαι δὲ αὐτὸν ἐν κρίματι καὶ ἐν δικαιοσύνῃ. \"Τὰ κρίματα γάρ σου, φησὶν, ἄβυσσος πολλὴ, καὶ ἡ δικαιοσύνη σου ὡς ὄρη Θεοῦ.\" Οὔτ' οὖν τὰ κρίματα καταληπτὰ, οὔθ' ἡ δικαιοσύνη","english":"But the peace of Solomon is limited to the years that have been written. That Christ came to set the Jewish nation free is shown by the phrase, \"upon the throne of David.\" It had also been said that no ruler shall fail from Judah, nor a leader from his loins, until he comes to whom it is reserved. For all are from the seed of David, but simply \"upon the throne of David,\" and \"upon his kingdom,\" to establish it—we supplying in thought that he will come to establish the throne of David, and the fallen tabernacle of David. For it had been overthrown from the time when Nebuchadnezzar brought it down. But the prophets foretold that it would shine throughout the whole world like the sun. Christ therefore came to fulfill the promise, being from the seed of David according to the flesh, and shining upon the souls of men, and strengthening his kingdom throughout the whole world, although it had been destroyed among the Jews. And to establish it in judgment and in righteousness. For \"your judgments,\" he says, \"are a great deep, and your righteousness is like the mountains of God.\" Therefore neither the judgments are comprehensible, nor the righteousness","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"κατ' ἀξίαν τοῦ ὕψους θεωρητή. Καὶ ταῦτα ἔπραξεν Ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα· τοῦ μὲν ἀπὸ τοῦ νῦν, σημαίνοντος ἀρχὴν χρόνου διωρισμένην, δι' ἧς ὁ καιρὸς ἐδηλοῦτο τῆς εἰς ἀνθρώπους ἐπιδημίας· τοῦ δὲ εἰς τὸν αἰῶνα, τὴν ἄπειρον αὐτοῦ βασιλείαν. Ὅρα δὲ πῶς ἀκολούθως αἱ προφητεῖαι προέρχονται. Ἐκ παρθένου ἔλεγεν αὐτὸν ἡ πρώτη τεχθήσεσθαι. Ὡς δὲ ζητουμένου τοῦ, πῶς ἔσται τοῦτο; τὸν Κύριον ἡ δευτέρα παρήγαγε λέγοντα, \"Καὶ προσῆλθον πρὸς τὴν προφῆτιν, καὶ ἐν γαστρὶ ἔλαβεν καὶ ἔτεκεν υἱόν.\" Ὡς δὲ ταῦτα μεμαθηκότων ἡμῶν, ἡ τρίτη περὶ τοῦ παιδὸς αὐτοῦ διεξέρχεται, τὴν ἀπόῤῥητον αὐτοῦ θεολογίαν παιδεύουσα. Τέλος δὲ τῆς περὶ αὐτοῦ προφητείας φησὶν, ὁ ζῆλος Κυρίου Σαβαὼθ ποιήσει ταῦτα. Ὁ δὲ ζῆλος ἀγαθὸς καὶ πρέπων αὐτῷ σῶσαι τοὺς ὑπὸ τοῦ διαβό λου κεκρατημένους. Καλῶς παρεζήλωσαν αὐτὸν οἱ ἐξ Ἰσραήλ. Διό φησιν ὁ Μωϋσῆς ἐν ᾠδῇ· \"Αὐτοὶ παρεζήλωσάν με ἐπ' οὐ θεῷ, κἀγὼ παραζηλώσω αὐτοὺς ἐπ' οὐκ ἔθνει.\" Ταῦτα μὲν κατὰ τοὺς Ἑβδομήκοντα. Κατὰ δὲ Σύμμαχον, ᾧ ἠκολούθησαν οἱ λοιποὶ, τοῦτον ἄνωθεν εἴρηται τὸν τρόπον ἡ ῥῆσις· Ὁ πρῶτος ἐτάχυνεν γῆν Ζαβουλὼν καὶ γῆν Νεφθαλεὶμ, καὶ ὁ ἔσχατος ἐβάρυνεν ὁδὸν τὴν κατὰ θάλασσαν πέραν τοῦ Ἰορδάνου. Δηλῶν τὸν μὲν πρῶτον ταχύναντα, τὸν ἀποστολικὸν εἶναι χορὸν ἀπὸ τῆς χώρας τῶν φυλῶν τῶν εἰρημένων ὁρμώμενον. Περὶ ὧν φησιν ὁ Δαβίδ· \"Ἐν Ἐκκλησίαις εὐλογεῖτε τὸν Θεὸν Κύριον ἐκ πηγῶν Ἰσραήλ· ἐκεῖ Βενιαμεὶν νεώτερος ἐν ἐκστάσει, ἄρχοντες Ζαβουλὼν, ἄρχοντες Νεφθαλείμ.\" Δηλοῖ γὰρ ὁ Βενιαμεὶν τὸν Παῦλον φήσαντα φυλῆς Βενιαμείν.","english":"...visible in accordance with the worth of its height. And these things he did \"from now and forever\": the \"from now\" signifying a defined beginning of time, through which the season of his visitation among men was made clear; and the \"forever,\" his boundless kingdom. And observe how the prophecies proceed in sequence. The first said that he would be born of a virgin. But when the question arose, \"How shall this be?\" the second brought in the Lord saying, \"And I drew near to the prophetess, and she conceived and bore a son.\" And when we had learned these things, the third sets forth concerning his child, teaching his ineffable theology. And at the end of the prophecy concerning him it says, \"The zeal of the Lord Sabaoth will do these things.\" And the zeal is good and fitting for him, to save those held captive by the devil. Well did those of Israel provoke him to jealousy. Therefore Moses says in the song: \"They provoked me to jealousy with what is not God, and I will provoke them to jealousy with what is not a nation.\" This is according to the Seventy. But according to Symmachus, whom the rest followed, the passage is spoken in this way from the beginning: \"The first hastened the land of Zebulun and the land of Naphtali, and the last weighed down the way by the sea beyond the Jordan.\" Showing that the first, which hastened, is the apostolic choir, setting out from the region of the tribes mentioned. Concerning which David says: \"In the churches bless God the Lord from the springs of Israel; there is Benjamin the younger in ecstasy, the rulers of Zebulun, the rulers of Naphtali.\" For Benjamin signifies Paul, who said he was of the tribe of Benjamin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"Τοὺς δὲ ἄρχοντας τῶν δύο φυλῶν τοὺς λοιποὺς ἀποστόλους. Ἐκ τῆς γὰρ τούτων χώρας ὁρμώμενοι πρῶτοι προσεδέξαντο τὸν Χριστὸν, ὅθεν ἄρχοντες εἴρηνται. Διὸ καὶ νῦν φησιν· Ὁ πρῶτος ἐτάχυνεν γῆν Ζαβουλὼν καὶ γῆν Νεφθαλείμ. Εἰπόντος γὰρ τοῦ Ἰησοῦ, \"Δεῦτε, ἀκολουθεῖτέ μοι, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων, παραχρῆμα ἀφέντες τὰ δίκτυα ἠκολούθησαν αὐτῷ.\" Οὗτοι μὲν ἐτάχυναν. Ὁ δὲ ἔσχατος, φησὶν, ἐβάρυνεν ὁδόν. Οἱ γὰρ μετὰ τὴν πρώτην κλῆσιν ἔσχατοι καλούμενοι οὐχ ὑπήκουσαν· οὓς καὶ ταλανίζων φησὶν, \"Οὐαί σοι, Χοραζὶν, οὐαί σοι, Βηθσαϊδὰ, ὅτι εἰ ἐν Τύρῳ καὶ Σιδῶνι,\" καὶ τὰ ἑξῆς. Ἀλλὰ καὶ νῦν Ἰουδαῖοι ταῖς ἀπιστίαις κατέχονται. Ἐπαχύνθη γὰρ, φησὶν, ἡ καρδία τοῦ λαοῦ τούτου, καὶ τὰ ἐπὶ τούτοις. Ἀντὶ δὲ τοῦ, ὅριον τῶν ἐθνῶν, ὅπερ ἐξέδωκε Σύμμαχος ἀντὶ τοῦ Γαλιλαία παρὰ τοῖς Ἑβδομήκοντα, θεινὲς τῶν ἐθνῶν, Ἀκύλας ἐξέδωκεν, τὰ πλήθη δηλῶν τῶν ἀλλοφύλων ἐθνῶν, ἃ πρότερον ἦν ἀγεώργητά τε καὶ ἄκαρπα. Ἀντὶ δὲ τοῦ, ἐφ' ὑμᾶς· τὸ πλεῖστον τοῦ λαοῦ· Οʹ Σύμμαχός φησιν, Ἐπλήθυνας τὸ ἔθνος ὃ οὐκ ἐμεγάλυνας. Τὸ γὰρ πρὶν ἀπεῤῥιμμένον διὰ τὴν ἀσέβειαν ἔθνος, τοῦτο νῦν ἀναλαβὼν ὁ σωτήριος Λόγος πνευματικῆς εὐλογίας ἐπλήρωσε. Κατὰ τὸ, \"Αὐξάνεσθε καὶ πληθύνεσθε.\" Ἀντὶ δὲ τοῦ, Πᾶσαν στολὴν ἐπισυνηγμένην δόλῳ, καὶ ἱμάτιον μετὰ καταλλαγῆς ἀποτίσουσιν. Καὶ ἐθελήσουσιν, εἰ ἐγενήθησαν, εἶναι πυρίκαυστοι· Σύμμαχός φησιν, Πᾶσα βία ἐβιάσθη ἐν σεισμῷ, καὶ περιβόλαιον ἐφύρη ἐν αἵματι, καὶ ἔσται εἰς καῦσιν καὶ κατάβρωμα πυρός·","english":"But the rulers of the two tribes are the remaining apostles. For setting out from their country, they were the first to receive Christ, and hence they are called rulers. Therefore he says now: \"Zebulun first hastened, and the land of Naphtali.\" For when Jesus said, \"Come, follow me, and I will make you fishers of men,\" they immediately left their nets and followed him. These hastened. But the last, he says, made the road heavy. For those called last after the first calling did not obey; and lamenting them he says, \"Woe to you, Chorazin, woe to you, Bethsaida, because if in Tyre and Sidon,\" and the rest. But even now the Jews are held fast in their unbelief. For, he says, the heart of this people has grown dull, and the things that follow. And instead of \"the boundary of the nations,\" which Symmachus rendered instead of \"Galilee\" in the Seventy, Aquila rendered \"the shores of the nations,\" indicating the multitudes of the foreign nations, which previously were untilled and unfruitful. And instead of \"upon you\"—the greater part of the people—Symmachus says, \"You have multiplied the nation which you did not magnify.\" For the nation once cast away because of impiety, this the saving Word now taking up filled with spiritual blessing, according to \"Increase and multiply.\" And instead of \"every garment gathered by deceit, and a cloak with reconciliation they shall repay. And they will wish, if they had been born, to be burned with fire\"; Symmachus says, \"Every violence was forced in an earthquake, and a covering was mingled in blood, and it shall be for burning and food for fire.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"δηλῶν πᾶσαν ἀνθρώπων ψυχὴν βίαν πρὸ τῆς ἐπιδημίας παθεῖν ὑπὸ τοῦ Σατανᾶ, δι' ὃν ἐμιάνθη τὰ τῆς ψυχῆς περιβόλαια καὶ πλεονεκτήματα, ὃς εἰς καῦσιν ἔσται διὰ τὸν ὑπὲρ ἡμῶν γεννηθέντα, ὃν νεανίαν καλεῖ. Ἀντὶ δὲ τοῦ, ἀρχή· καὶ ἔσται, φησὶν, ἡ παιδεία ἐπὶ τοῦ ὤμου αὐτοῦ, δηλῶν αὐτοῦ τὸ πάθος, δι' οὗ πεπαιδεύμεθα. Τοῦτο τέλος τῆς περὶ τοῦ Ἐμμανουὴλ προφητείας. ηιγʹ. Θάνατον ἀπέστειλε Κύριος ἐπὶ Ἰακὼβ, καὶ ἦλθεν ἐπὶ Ἰσραήλ. Καὶ γνώσονται πᾶς ὁ λαὸς τοῦ Ἐφραῒμ, καὶ οἱ ἐγκαθήμενοι ἐν Σαμαρείᾳ ἐφ' ὕβρει καὶ ὑψηλῇ καρδίᾳ λέγοντες· Πλίνθοι πεπτώκασιν9, κ.τ.λ. Τὴν περὶ τοῦ Ἐμμανουὴλ πληρώσας ὑπόθεσιν, ἕπεται πάλιν τῷ ἐν ἀρχῇ προτεθέντι σκοπῷ, καὶ τῆς ἁμαρτίας ἀφηγεῖται τὴν δίωσιν, λέγων· Θάνατον ἀπέστειλεν ἐπὶ Ἰακὼβ, καὶ ἦλθεν ἐπὶ τὸν Ἰσραήλ· οἱ δὲ λοιποὶ, λόγον ἀπέστειλεν, ἐξέδωκαν. Λόγον ἀποφατικὸν ὀργῆς δηλονότι κατὰ τῶν δύο βασιλέων τῶν συνελθόντων ἐπὶ τὸν Ἰούδαν, ὧν ὡς\n\nἑτερογενῆ καὶ συμμαχοῦντα τὸν Συρίας, νῦν ἀφεὶς, περὶ τοῦ Σαμαρείας φησίν. Ἐπεὶ γὰρ ἀφῖκτο κατὰ Ἱερουσαλὴμὁ Σενναχηρεὶμ, προανεῖλε δὲ τὴν Σαμάρειαν (μείζω γὰρ τῶν Ἰουδαίων ἠσέβησεν Ἰσραὴλ, καὶ παρεδόθη πρῶτος ὑπὸ Θεοῦ) τούτου χάριν φησὶν, ὡς τὰ καθ' ἑτέρων ἀπεσταλμένα δεινὰ, καθ' ἑαυτῶν οἱ ἐξ Ἰσραὴλ ἐπεσπάσαντο. Τῆς δὲ Σαμαρείας ἁλούσης, δέον τοὺς περιλειφθέντας πείρᾳ μαθόντας ὅσον ἐστὶ δεινὸν προσκροῦσαι Θεῷ, δι' ἐπιστροφῆς τε τοῦτον ἐξευμενίζεσθαι· τοὐναντίον, ἀπονοούμενοι πύργους οἰκοδομήσωμεν ἔλεγον, μηκέτι κατὰ τοὺς πρότερον (ἐκ πλίνθου γὰρ ὄντες εἰκότως ἑάλωσαν) ἀπὸ λίθων δὲ καὶ ξύλων ἀσήπτων·","english":"Showing that every human soul suffered violence before the visitation, at the hands of Satan, through whom the soul's garments and advantages were defiled, who will be for burning because of the one born for our sake, whom he calls a young man. And instead of \"the beginning; and it shall be,\" he says, \"his instruction upon his shoulder,\" showing his passion, through which we have been instructed. This is the end of the prophecy concerning Emmanuel. 93. The Lord sent death upon Jacob, and it came upon Israel. And all the people of Ephraim shall know, and those who dwell in Samaria, who say in insolence and haughtiness of heart: The bricks have fallen, etc. Having completed the theme concerning Emmanuel, he follows again the purpose set forth at the beginning, and recounts the pursuit of sin, saying: \"The Lord sent death upon Jacob, and it came upon Israel\"; but the rest have it, \"he sent a word,\" and they so rendered it. A word of negation, clearly of wrath, against the two kings who came together against Judah, of whom, as being of another race and allied with Syria, he now passes over, and speaks concerning Samaria. For since Sennacherib had arrived against Jerusalem, but had first destroyed Samaria (for Israel had committed greater impiety than the Jews, and was delivered first by God), for this reason he says that the terrors sent against others the Israelites drew upon themselves. But when Samaria was captured, it was fitting that those left behind, having learned by experience how great an evil it is to offend God, should propitiate him through repentance; but on the contrary, becoming desperate, they said, \"Let us build towers,\" no longer as before (for being of brick, they were reasonably captured), but of stones and incorruptible woods.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"ἀντὶ μὲν τῆς ἀσεβείας, τὰς πλίνθους αἰτιώμενοι τῆς ἁλώσεως· ἀντὶ δὲ θείας ἐπικουρίας, ὕλης θαῤῥοῦντες στεῤῥότητι, ὑβριστῶν ταῦτά φησι καὶ ὑπερηφάνων, οἳ καὶ γνώσονται, τοῦτ' ἔστι τῆς ἑαυτῶν ἀπολαύσουσι γνώμης. Μετὰ γὰρ τὸν Σενναχηρεὶμ, καὶ τὰ δι' αὐτοῦ γεγονότα δεινὰ, πάλιν ἐπιστρατεύει Ναβουχοδονόσωρ ἐν τοῖς Ἱερεμίου καιροῖς, Ἱερουσαλήμ τε εἷλε καὶ τὴν Σαμάρειαν· ὅ τε καὶ πρὸς τοὺς νῦν αὐθάδεις Ἱερεμίας φησίν· \"Ἐπικατάρατος ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον, καὶ στηρίσει σάρκα βραχίονος αὐτοῦ, καὶ ἀπὸ Κυρίου ἀποστῇ ἡ καρδία αὐτοῦ.\" Ἀλλὰ πλήττων ἰᾶται Θεὸς δι' ἀμφοῖν παρακαλῶν εἰς εὐσέβειαν, ὁ νῦν τοῖς παθοῦσι τὴν δήωσιν ἐπαγγέλλεται. Τελευταῖος μὲν γὰρ κατὰ Ἰουδαίας ὁμοῦ καὶ Σαμαρείας ἐπιστρατεύσας Ναβουχοδονόσωρ εἶλε. Καὶ παρέτεινον εἰς ἑβδομηκοστὸν ἔτος αἰχμάλωτοι. Φιλανθρωπίᾳ δὲ Θεοῦ τὴν ἰδίαν αὖθις ἀπέλαβον γῆν, καὶ κτίζειν ἐπιχειροῦντες τήν τε πόλιν καὶ τὸν ναὸν, ὑπ' ἐθνῶν τῶν κύκλῳ, καὶ μάλιστα τῶν Σύρων διεκωλύοντο, θείᾳ δὲ τούτων ἐπεκράτουν ῥοπῇ. Εἶτα χρόνου προϊόντος Ἀντίοχος ὁ ἐπίκλην Ἐπιφανὴς, βασιλεύων τῆς Ἀσίας,πρὸς τὸν τῆς Αἰγύπτου κρατοῦντα Πτολεμαῖον συστησάμενος πόλεμον, ἧς ὑπέμεινεν ἥττης ἐνόμιζε παραμύθιον, εἴτι κατὰ Ἰουδαίας τολμήσειε, καὶ τὴν μητρόπολιν τούτων ἐλέων, καὶ τὸν νεὼν ἱεροσυλήσας, Λυσίαν στρατηγὸν ἑαυτοῦ ταύτης κατέλιπε φύλακα. Ἀλλ' ὁ μὲν ἐπαναστάντων αὐτῷ τῶν Ἰουδαίων νενίκηται. Μαθὼν δὲ τὸ συμβὰν ὁ βασιλεὺς ἀθυμίᾳ τὸν βίον κατέστρεψε.","english":"Instead of impiety, they blamed the bricks for the capture; and instead of divine assistance, trusting in the solidity of matter, he says these things of the insolent and arrogant, who will also know, that is, they will enjoy their own opinion. For after Sennacherib and the terrible things that happened through him, Nebuchadnezzar again campaigned in the times of Jeremiah, and captured Jerusalem and Samaria; and Jeremiah also says to those who are now self-willed: \"Cursed is the one who has his hope in man, and who establishes the flesh of his arm, and whose heart departs from the Lord.\" But God, striking, heals, exhorting through both to piety, and he now promises to those who have suffered the devastation. For Nebuchadnezzar, having campaigned last against Judea and Samaria together, captured them. And they continued as captives until the seventieth year. But by the philanthropy of God they again received back their own land, and attempting to build the city and the temple, they were hindered by the nations round about, and especially by the Syrians, but by divine inclination they prevailed over them. Then, as time went on, Antiochus, surnamed Epiphanes, reigning over Asia, having made war against Ptolemy who ruled Egypt, thought it a consolation for the defeat he had suffered if he should dare something against Judea, and pitying their mother city, and having plundered the temple, he left Lysias, his general, as guardian of it. But he was defeated when the Jews rose up against him. And the king, learning what had happened, ended his life in despondency.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"Νῦν οὖν ὁ Θεὸς τοῖς διαφυγοῦσι τὴν ἐξ Ἀσσυρίων αἰχμαλωσίαν, τὴν ἰδίαν ῥοπὴν ἐπαγγέλλεται πρὸς τοὺς ἐπανισταμένους ἐπ' ὅρος Σιών. Τίνες δὲ οὗτοί φησιν εὐθὺς, Συρίαν ἀφ' ἡλίου ἀνατολῶν, ὅτε τῆς οἰκοδομίας ἀπείργοντο, καὶ τοὺς Ἕλληνας ἀφ' ἡλίου δυσμῶν. Ἕλλην γὰρ ἦν τὸ γένος Ἀντίοχος ἐκ Μακεδονίας, ἥτις τῆς δυτικωτέρας καθέστηκε λήξεως, καὶ μάλιστα πρὸς τὴν Ἰουδαίαν εἰ κρίνοιντο. Ἦν δὲ πικρῶς Ἰουδαίοις ἐπενεχθεὶς, ὅτε καὶ τὰ Μακκαβαίων ἐγεγόνει παθείματα. Καὶ τοῦτον δὲ θᾶττον ἡ θεία δίκη μετέρχεται, μετὰ τοὺς ἐκ Συρίας ὅλῳ στόματι τὸν ἱερὸν καταφαγόντα λαόν· ἀλλὰ καίπερ τῶν Ἰουδαίων τοσαῦτα παθόντων, ἡ χεὶρ ἔτι πρὸς δίκην ἐστὶ μετέωρος, καὶ πρὸς τὴν κατ' αὐτῶν ἑτοιμοτάτη πληγὴν, διὰ τὴν μεγίστην ἀσέβειαν, ἣν κατὰ τοῦ Σωτῆρος ἐτόλμησαν, δι' ἣν ἀπωλείᾳ διηνεκεῖ τοῖς Ῥωμαίων παρεδόθησαν ὅπλοις. Τινὲς δὲ οὕτω φασὶν, ὡς ὁ ἀποσταλεὶς ἐπὶ τὸν Ἰακὼβ θάνατος, ἢ λόγος ἀποφατικὸς ὀργῆς, τοὺς ἐν αὐτοῖς κρείττους εἶναι νομιζομένους ἀξίους ὀργῆς καὶ θανάτου καταλαβὼν, Ἰσραὴλ χρηματίζοντας, τούτους μετῆλθεν. Τῷ γὰρ πατριάρχῃ, τὸ μὲν τῆς κατὰ σάρκα γενέσεως ὄνομα ἦν Ἰακὼβ, μετὰ δὲ Θεοῦ ἐνισχύσαντι γεγένηται Ἰσραήλ. Κατὰ τοίνυν τῶν ἀλογωτέρων πεμφθεὶς, τοὺς λογικοὺς δοκοῦντας εὗρεν ἀξίους. Τινὲς δὲ ἐπὶ καλοῦ τὸν λόγον ἐξέλαβον, καί φασιν, ὡς δι' ἐλεημοσύνην πρώτοις συγκαταβαίνει τοῖς ἀσθενεστέροις ὁ λόγος. Οἱ δὲ διορατικώτεροι τῆς ἐξ αὐτοῦ λαβόντες αἴσθησιν ὠφελείας, ἁρπάζουσιν αὐτὸν, τὴν πρὸς οὓς ἀπεστάλη νωθρότητα προλαμβάνοντες·","english":"Now therefore God promises his own aid to those who escaped the captivity from the Assyrians, against those who rise up against Mount Zion. And who these are, he says immediately: Syria from the rising of the sun, when they were being kept from the building, and the Greeks from the setting of the sun. For Antiochus was Greek by race, from Macedonia, which lies in the more westerly region, and especially so if one judges in relation to Judea. He had been brought bitterly against the Jews, when the sufferings of the Maccabees also took place. And upon him too divine justice comes more swiftly, after the one from Syria who with whole mouth devoured the sacred people; but although the Jews suffered so many things, the hand is still raised for judgment, and most ready for the blow against them, because of the greatest impiety which they dared against the Savior, on account of which they were handed over to the weapons of the Romans for perpetual destruction. But some say thus, that the death sent upon Jacob, or the word of wrath that denies, having overtaken those among them who were thought to be better, as being worthy of wrath and death, bearing the name Israel, pursued these. For the patriarch had the name Jacob of his generation according to the flesh, but after he prevailed with God he became Israel. Against the more irrational, then, having been sent, he found those who seemed rational to be worthy. But some took the word in a good sense, and say that through mercy the word first condescends to the weaker. But those who are more discerning, having received a perception of the benefit from it, seize it, anticipating the sluggishness of those to whom it was sent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"τὸν γὰρ ἐν ἀρχῇ Λόγον πρὸς τὸν Θεὸν, ἀπέστειλεν ἐπὶ Ἰακὼβ ὁ Πατήρ· ὁ δὲ νοῦς αὐτὸν ὁ καθαρὸς γνωρίσας ὑπέλαβεν. Οἱ δὲ τοιοῦτοι πρώην ἦσαν ὑβρισταί τε καὶ ὑπερήφανοι ἐν Σαμαρείᾳ καθήμενοι. Φησὶν γὰρ ἐν ταῖς Πράξεσιν, ἤκουσαν οἱ ἀπόστολοι ὅτι Σαμάρεια δέδεκται τὸν Λόγον. Τὴν δὲ πρὶν\n\nὕβριν αὐτῶν ὁ προφήτης παρέδωκεν, ὅπως τῶν ἐξ Ἰούδα κατεθρασύνοντο, ἀσθένειαν μὲν ἐκείνοις, ἑαυτοῖς δὲ μαρτυροῦντες ἰσχύν. Τινὲς δὲ οὕτως, ὡς οἱ νῦν τῇ Ἱερουσαλὴμ ἐπερχόμενοι τὴν μὲν Σαμάρειαν οἰκοῦντες, Ἰσραὴλ δὲ χρηματίζοντες καὶ λαὸς Ἐφραῒμ, διὰ τὸ βασιλευθῆναι ὑπὸ τῶν ἐκ φυλῆς Ἐφραῒμ, χλευάζοντες Ἱερουσαλὴμ, πλίνθοις αὐτὴν ἔλεγον οἰκοδομεῖσθαι, τὰ ἑαυτῶν κρείττω ποιήσειν ἐπαγγελλόμενοι. Καὶ ἀντὶ τοῦ ναοῦ, ὃν ᾠκοδόμησεν Σολομῶν, πύργον ἑαυτοῖς ἠξίουν κατασκευάσασθαι ὅμοια τοῖς ἐν Χαλάνῃ διανοούμενοι. Κακεῖνοι γὰρ ἔλεγον, Δεῦτε, πλινθεύσωμεν ἑαυτοῖς πλίνθους, καὶ ὀπτήσωμεν αὐτὰς πυρί.\" Καὶ πάλιν· \"Δεῦτε, οἰκοδομήσωμεν ἑαυτοῖς πόλιν καὶ πύργον, οὗ ἡ κεφαλὴ ἔσται ἕως τοῦ οὐρανοῦ.\" Ἐκ τίνων δὲ ὁ πύργος ἑξῆς ἐμώρανεν, ὁ Θεὸς σοφίας τοῦ κόσμου ψιλὴν καὶ σμικρὰν δοκούσης ἔχειν γλυκύτητα; Τοιαῦτα γὰρ καὶ κατὰ ταύτην ἐπωνυμίαν ἐστὶ τὰ συκόμορα. Οἱ δὲ τοιοῦτοι, καὶ κέδροι καθ' ἑτέραν ἐπίνοιαν χρηματίζουσιν ἐπὶ τῇ ψευδωνύμῳ ἐπαιρόμενοι γνώσει, σκληρά τε ἤθη καὶ δυσκαμπῆ κεκτημένοι. Διὸ συντρίβει Κύριος τὰς κέδρους τοῦ Λιβάνου. Καὶ διὰ τοῦτό φησιν, \"Εἶδον τὸν ἀσεβῆ ὑπεραιρόμενον καὶ ὑπερυψούμενον, ὡς τὰς κέδρους τοῦ Λιβάνου, ὧν ἡ ἐξολόθρευσις ταχεῖα.\" Παρῆλθον γὰρ, καὶ ἰδοὺ οὐκ ἦν.","english":"For the Word who was in the beginning with God, the Father sent to Jacob; and the pure mind, having recognized him, received him. But such men were formerly insolent and proud, sitting in Samaria. For he says in the Acts, the apostles heard that Samaria had received the Word. And the former insolence of these men the prophet handed down, in that they were emboldened against those of Judah, bearing witness to weakness in those men but to strength in themselves. But some take it thus, as those now coming against Jerusalem, who dwell in Samaria and are called Israel and the people of Ephraim, because they were ruled by those from the tribe of Ephraim, mocking Jerusalem, saying that it was built with bricks, promising that they would make their own things better. And instead of the temple which Solomon built, they thought fit to construct for themselves a tower, devising things like those in Chalanē. For those men also said, \"Come, let us make bricks for ourselves, and let us bake them with fire.\" And again: \"Come, let us build for ourselves a city and a tower, whose head shall be up to heaven.\" But from what sort of men did the tower next become foolish, when God's wisdom of the world seemed to have a bare and slight sweetness? For such also, according to this name, are the sycamores. But such men are also called cedars according to another conception, being lifted up on account of falsely named knowledge, and possessing hard and inflexible characters. Therefore the Lord breaks the cedars of Lebanon. And on this account he says, \"I saw the impious man exalted and lifted up exceedingly, like the cedars of Lebanon, whose destruction is swift.\" For they passed by, and behold, they were not.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"Οἳ καὶ τὰ ἐν δόγμασι τῶν εὐσεβούντων οἰκοδομήματα πλίνθους εἶναι πεπτωκυίας φασίν. Οὐ μὴν αἱ τοῦ Θεοῦ κέδροι τοιαῦται, ἀλλ' ἄνδρες τὰ ἄνω ζητοῦντες, ἐν οὐρανῷ ἔχοντες τὸ πολίτευμα μετὰ τῶν καρποφόρων ξύλων, εἰς ὕμνον παραλαμβανόμενοι τοῦ Θεοῦ, περὶ ὧν αὖθίς φησιν· \"Χορτασθήσεται τὰ ξύλα τοῦ πεδίου αἱ κέδροι τοῦ Λιβάνου, ἃς ἐφύτευσεν.\" Ἐπεὶ τοίνυν ἐκεῖνοι τοιαῦτα κατ' Ἰσραὴλ ἐθρασύναντο, τί φησίν; Καὶ ῥήξει ὁ Θεὸς τοὺς ἐπανισταμένους ἐπὶ τὸ ὄρος Σιὼν ἐπ' αὐτόν. Ταπεινωθήσονται γὰρ οἱ ἐπαρθέντες κατὰ τοῦ ἐνταῦθα τιμωμένου Θεοῦ. Καὶ πάντας φησὶ τοὺς ἐχθροὺς, τοὺς ἐν Δαμασκῷ μετὰ τῶν ἐν Σαμαρείᾳ δηλῶν, οἱ καὶ συνεμάχουν τῷ Ἰσραὴλ, πάντας τε τοὺς ἐπανισταμένους τῷ ὄρει Σιὼν (τοῦτ' ἔστι, τῷ ἐνταῦθα τιμωμένῳ Θεῷ καθαίρεσιν ἐπαγγέλλεται), ὧν οἱ μὲν ἦσαν ἀνατολικοί τινες, οἱ δὲ ἀφ' ἡλίου δυσμῶν, μέσοι δὲ τούτων οἱ Ἕλληνες, οἳ τὸν Ἰσραὴλ κατεσθίοντες, δι' ὧν ἀσεβεῖν παρεσκεύαζον, βοηθεῖν ἐπηγγέλλοντο. Ὅλῳ γὰρ κατεσθίουσι στόματι οἱ διὰ τῆς σοφίας τοῦ κόσμου τούτου τῆς εὐσεβείας ἀφέλκοντες. Διόπερ ὁ θυμὸς τοῦ Θεοῦ, τῆς δικαίας κολάσεως ὑπάρχων ἐμφατικῶς κατ' αὐτῶν ηὐτρεπίζετο· οἱ δὲ οὐκ ἐπέστρεφον κατὰ τὴν ἀμετανόητον ἑαυτῶν καρδίαν, θησαυρίζοντες ὀργὴν ἑαυτοῖς ἐν ἡμέρᾳ ὀργῆ· καὶ ἐπεὶ μὴ διὰ λόγου, διὰ δὲ πληγῆς οὗτος ὁ λαὸς θεραπεύεται, γέγραπται. Καὶ πᾶς ὁ λαὸς οὗτος οὐκ ἀπεστράφη, ἕως ἐπλήγη. Ἔχομεν τοίνυν τὴν αἰτίαν, δι' ἣν τὰ σκυθρωπὰ τοῖς ἀνθρώποις ἐπάγεται. Δεῖ γὰρ εἰδέναι πάντως, ὡς οὐκ ἐπεστράφησαν ἁμαρτάνοντες. ιδʹκαʹ.","english":"These men also say that the buildings of the pious in their doctrines are fallen bricks. But the cedars of God are not such, but men who seek the things above, having their citizenship in heaven along with the fruit-bearing trees, being taken up into the hymn of God, concerning whom he says again: \"The trees of the field shall be filled, the cedars of Lebanon which he planted.\" Since, then, those men had thus grown bold against Israel, what does he say? And God shall break in pieces those who rise up against Mount Zion against him. For those who exalt themselves against the God who is honored here shall be brought low. And he speaks of all the enemies, indicating those in Damascus together with those in Samaria, who also fought alongside Israel, and all those who rise up against Mount Zion (that is, he proclaims destruction for the God who is honored here), of whom some were from the east, others from the setting of the sun, and between these the Greeks, who, devouring Israel, through whom they prepared them to act impiously, promised to help. For with their whole mouth do those who through the wisdom of this world draw men away from piety devour them. Therefore the wrath of God, being the expression of just punishment, was prepared against them; but they did not turn back, according to their unrepentant heart, treasuring up wrath for themselves in the day of wrath; and since this people is healed not through word but through a blow, it is written: And all this people did not turn back until it was struck. We have, then, the reason for which gloomy things are brought upon men. For one must know altogether that they did not turn back from sinning. 14, 21.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"Καὶ ἀφεῖλε Κύριος ἀπὸ Ἰσραὴλ κεφαλὴν καὶ οὐρὰν, μέγαν καὶ μικρὸν, ἐν μιᾷ ἡμέρᾳ, πρεσβύτην, καὶ τοὺς τὰ πρόσωπα θαυμάζοντας. Αὕτη ἡ ἀρχὴ, καὶ προφήτην διδάσκοντα ἄνομα. Οὗτος ἡ οὐρά. Καὶ ἔσονται οἱ μακαρίζοντες τὸν λαὸν τοῦτον πλανῶντεσ9, κ.τ.λ. Τὸ ἀφεῖλε, Θεοδοτίων ἀφελεῖ· καὶ οἱ λοιποὶ δὲ ἐπὶ μέλλοντος· ὁ μὲν Ἀκύλας, ὀλοθρεύσει· ὁ δὲ Σύμμαχος, ἐξολοθρεύσει. Πρὶν γὰρ ποιεῖν, ὁ Θεὸς ἐπιστρέφων προλέγει, ἐν μιᾷ δὲ ἡμέρᾳ φησὶν, ὑφ' ἕνα καὶ τὸν αὐτὸν καιρὸν τοῦ Ῥωμαϊκοῦ δηλονότι πολέμου. Τινὲς δὲ, μετὰ τὸ φθᾶσαι, φασὶν, ἐπ' αὐτοὺς τὸν λόγον ἀπεσταλμένον, πᾶσαν τὴν κακὴν αὐτῶν διάταξιν συγχυθήσεσθαι λέγει. Κεφαλὴν καὶ οὐρὰν εἰπὼν, ᾐνίξατο ζῶον ἄλογον ᾧ τὸν λαὸν ἀφωμοίωσεν, ἤγουν τὸν λογικὸν καὶ τὸν ἄλογον, ἢ τὸν ἄρχοντα καὶ τὸν τῶν ἀρχομένων ἕκαστον, ὃ δὴ καὶ διεσάφησεν εἰπὼν μέγαν καὶ μικρόν. Πρεσβύτην τε, φησὶ, καὶ τοὺς τὰ πρόσωπα θαυμάζοντας, δηλῶν ἴσως τοὺς ἱερᾶσθαι λαχόντας, οἷς δὴ καί φασι προσφωνοῦντες οἱ μαθηταὶ, \"Ἄρχοντες τοῦ λαοῦ καὶ πρεσβύτεροι, εἰ ἡμεῖς σήμερον ἀνακρινόμεθα ἐπ' εὐεργεσίᾳ ἀνθρώπου ἀσθενοῦς·\" οἳ καὶ δωροδοκοῦντες ἐν κρίσει τὰ τῶν πλουσίων ἐθαύμαζον πρόσωπα· ἀντὶ δὲ οὗ, τοὺς τὰ","english":"And the Lord removed from Israel head and tail, great and small, in one day, the elder, and those who admire faces. This is the beginning, and a prophet teaching lawlessness. This is the tail. And those who bless this people shall be deceivers, etc. Theodotion renders \"he removed\" as \"he will remove\"; and the rest also in the future tense: Aquila, \"he will destroy\"; Symmachus, \"he will utterly destroy.\" For before doing it, God in turning beforehand foretells it; and he says \"in one day,\" meaning under one and the same time, namely of the Roman war. But some say that after it has come to pass, the word has been sent against them, and he says that their whole evil arrangement will be confounded. Having said \"head and tail,\" he hinted at an irrational animal to which he likened the people—that is, the rational and the irrational, or the ruler and each of the ruled, which indeed he made clear by saying \"great and small.\" And \"elder,\" he says, \"and those who admire faces,\" perhaps indicating those who have obtained the lot of the priesthood, to whom the disciples also, as they say, address themselves: \"Rulers of the people and elders, if we today are being examined for a benefit done to a weak man\"; who also, taking bribes in judgment, admired the faces of the rich; and in place of this, those who","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"πρόσωπα θαυμάζοντας, ὁ Σύμμαχος αἰδέσιμον ἔφησεν. Οὕτως οὖν ὁ αἰδέσιμος καὶ ὁ πρεσβύτης δύναται εἶναι ἡ κεφαλή. Κεφαλὴ γὰρ λαῶν ἱερεὺς, ὅταν ὡς ἐφ' ἑνὸς νοῆται σώματος. Ἡ δὲ οὐρὰ, ὁ διδάσκων ἄνομα προφήτης, μηδεμίαν μὲν τάξιν ἔχων ἐν τῷ λαῷ, αὐτοχειροτόνητος δὲ καὶ προφητικὸν ἑαυτοῦ πνεῦμα καταψευδόμενος, οἷος ἦν Ἱερεμίου ὁ Ἀνανίας, καὶ ἐπὶ Μιχαίου· ἐν οἷς ἐγένετο τὸ πνεῦμα τὸ ψευδὲς, ὃ ἐξηπάτα τὸν Ἀχὰβ τοῖς Σύροις συμπλέκεσθαι. Ἕτεροι δέ φασιν, ὡς λέγοι ἄν τινας τὸν Μωϋσέως ἑρμηνεύοντας νόμον, ᾧπερ ἐπῆγον παραδόσεις ἀγράφους, ἐντάλματα ἀνθρώπων, οἳ καὶ πεπείκασιν ἀπειθῆσαι Χριστῷ, οἳς οὐρὰν ὀνομάζει, ὡς ταῖς γνώμαις ἑπομένους τῶν ἱερέων, οὓς καὶ προφήτας καλεῖ, καὶ διδάσκοντας ἄνομα. Ἦσαν μὲν γὰρ ἐν Ἰσραὴλ ψευδοπροφῆται, καθ' ὃν ἦσαν καιρὸν οἱ ἐξ ἀληθείας προφῆται. Μετὰ δὲ τὴν ἅλωσιν Ἱερουσαλὴμ οὐκ ἂν ἔχοιμεν λέγειν τοιούτους γεγονότας τινὰς, πλὴν εἰ μήτις λέγοι Θευδᾶν τε καὶ Ἰούδαν, ὧν ἐμνήσθη Γαμαλιὴλ, τοὺς δ' οὖν λέγοντας παρὰ ταῦτα, καὶ μακαρίζοντας τὸν λαὸν, πλάνους εἶναί φησιν, ἵνα τὸν λαὸν τοῖς κέρδεσι καταπίνωσιν. Προὔτρεπον γὰρ αὐτοὺς δωροφορεῖν τῷ Θεῷ διὰ κέρδος, οὐ δι' εὐσέβειαν. Δι' ἣν αἰτίαν, οὔτε Χριστὸν αὐτοὶ προσήκαντο, καὶ τοῖς ἄλλοις τὴν βασιλείαν ἀπέκλεισαν. Διὰ τοῦτο ἐπὶ τοὺς νεανίσκους αὐτῶν οὐκ εὐφρανθήσεται Κύριος. Νεανίσκοι μὲν οὖν ἐν Ἐκκλησίαις, οἳ τὴν πνευματικὴν ἀνειληφότες ἰσχύν· οἷς φησιν Ἰωάννης, ὅτι ἰσχυροί ἐστε καὶ νενικήκατε τὸν πονηρόν. Ἦσαν δὲ καὶ πρὸ τῆς ἐπιδημίας τινὲς ἀνδριζόμενοι πληρῶσαι τὴν ἐντολήν.","english":"Those who admire faces, Symmachus called \"revered.\" Thus then the revered one and the elder can be the head. For the head of peoples is a priest, when it is understood as of one body. But the tail is the prophet who teaches lawlessness, having no rank at all among the people, but self-appointed and falsely claiming a prophetic spirit for himself, such as was Ananias in the time of Jeremiah, and in the time of Micah; among whom was the false spirit that deceived Ahab to join battle with the Syrians. But others say that he means certain ones who interpret the law of Moses, to which they brought unwritten traditions, the commandments of men, who also persuaded people to disobey Christ, whom he calls the tail, as following the opinions of the priests, whom he also calls prophets, and who teach lawlessness. For there were false prophets in Israel at the very time when the true prophets were. But after the capture of Jerusalem we could not say that any such arose, unless someone means Theudas and Judas, whom Gamaliel mentioned, those who speak contrary to these things and call the people blessed, he says are deceivers, so that they might swallow down the people by their gains. For they urged them to bring gifts to God for profit, not for piety. For this reason, they neither received Christ themselves, and they shut the kingdom out from others. Therefore the Lord will not rejoice over their young men. Young men in the Churches are those who have taken up spiritual strength; to whom John says, that you are strong and have overcome the evil one. And even before the coming there were some who played the man to fulfill the commandment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"Μετὰ δὲ τὴν ἐν νόμῳ σκιὰν οὐκ εὐφραίνεται Κύριος ἐπὶ τοῖς νεανίσκοις ἀντεχομένοις τοῦ γράμματος. Ὀρφανοὺς δέ φησι τοὺς ἀνατροφῆς πνευματικῆς ἐνδεεῖς· χήρας δὲ ἐν αἷς ὁ θεῖος Λόγος ἐπισπείρων ἐξέλιπεν πείσονται ταῦτα ὡς ἄνομοι καὶ πονηροί· τὸν καλοῦντα γὰρ πρὸς ζωὴν ἐθανάτωσαν. Ταῦτα δὲ ὡς ἀγαθὸς προλέγει, ὡς ἂν ἡ ἐν αὐτοῖς ἀνομία δίκην ὑλομανοῦς βοτάνης ὑπὸ πυρὸς ἀναλισκομένοις ἀφανισθῇ· τοῦτο γὰρ δηλοῖ τὸ, καυθήσεται ὡς πῦρ ἡ ἀνομία, καὶ τὰ ἑξῆς. Ἀνομίαν δὲ τοὺς ἀνόμους δηλοῖ, ἄγαν αὐτοὺς τῇ ἀνομίᾳ πεποιῶσθαι δηλῶν. Τὸ δὲ, ὡς πῦρ καυθήσεσθαι, φασὶ σημαίνειν τινὲς, ὡς αὐτοὶ καθ' ἑαυτῶν γενήσονται πῦρ. Οὐ γὰρ ἕτερος αὐτοῖς ἐποίσει τὴν φλόγα, πρὸς τοῦτο δὲ ἀλλήλοις ἀρκέσουσιν· ὃ δὴ φλογός ἐστι χείρονος. Πρὸς δὲ τὸ κρεῖττον ἕτεροι πάλιν δεινῶς ἐξέλαβον τὴν ἄγρωστιν φυσιολογήσαντες. Ἕως μὲν γὰρ ἐγκέχωσται τοῖς γηΐνοις πάθεσιν ἡ ψυχὴ, τὰ ταύτης πάθη καθάπερ τις ἄγρωστις ἐκ τῆς σαρκὸς ἐκφυόμενα διέρπει δι' ἀλλήλων τὴν γέννησιν ἔχοντα. Πολύγονος γὰρ ἡ πόα, καὶ οὐδαμοῦ καταλήγει ταύτης ἡ γένεσις. Τὸ δὲ πέρας τῆς πρώτης γεννήσεως ἀρχὴ τοῦ ἐφεξῆς γίνεται. Τοιαύτη τῶν ἁμαρτημάτων ἡ φύσις. Πορνεία γὰρ πορνείαν ἐφέλκεται, καὶ κλοπὴ κινεῖ πρὸς κλοπὴν, καὶ ψεύδει ψεῦδος ἀκολουθεῖ. Ἀλλ' ἐὰν διὰ τῆς ἐξομολογήσεως τὴν ἁμαρτίαν γυμνώσωμεν, ξηρὰν αὐτὴν ἐργαζόμεθα ἀξίαν τοῦ ὑπὸ πυρὸς καταβρωθῆναι. Αὐτὴ δὲ καίεται ἐν τοῖς δάσεσι τοῦ δρυμοῦ. Ἐν τῇ πρώτῃ τῶν Βασιλειῶν πολεμούμενος ὁ λαὸς εἰσῆλθεν εἰς τὸν δρυμὸν, καὶ ἐκλείπει μὴ ἐσθίων. Καὶ ὁ Ἀβεσαλὼμ πολεμούμενος εἰς δρυμὸν εἰσέρχεται.","english":"But after the shadow in the law, the Lord does not rejoice in the young men who cling to the letter. He calls orphans those who lack spiritual nurture, and widows those in whom the divine Word, sowing, has left off. They will suffer these things as lawless and wicked, for they put to death the one calling them to life. But he foretells these things as good, so that the lawlessness in them may be destroyed, consumed by fire like a plant mad with matter; for this is what \"his lawlessness will be burned up like fire\" and what follows means. By \"lawlessness\" he indicates the lawless, showing that they are wholly made of lawlessness. But some say that \"it will be burned up like fire\" means that they themselves will become fire against themselves. For no other will bring the flame upon them, but they will suffice for one another for this, which is a worse flame. But others again took \"grass\" in a better sense, interpreting it physically. For as long as the soul is buried in earthly passions, its passions, sprouting from the flesh like some grass, creep through one another, having their generation from one another. For the plant is prolific, and its generation ends nowhere. But the end of the first generation becomes the beginning of the next. Such is the nature of sins. For fornication draws on fornication, and theft stirs toward theft, and falsehood follows falsehood. But if through confession we lay bare sin, we make it dry, worthy to be devoured by fire. And it is burned in the thickets of the forest. In the first book of Kingdoms, the people, being warred upon, entered the forest, and perishes without eating. And Absalom, being warred upon, enters the forest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"Λέγοι δ' ἂν τοὺς ὑπούλους καὶ συνεσκιασμένους τῇ διανοίᾳ, καὶ πλεῖστα ταύτῃ τηροῦντας κακά. Τινὲς δέ φασιν, ὡς νέμονται μᾶλλον αἱ φλόγες εἰς ὕλην πεσοῦσαι τὴν εὐκατάπρηστον. Τῆς οὖν τούτων φλογὸς παρίστησι διὰ τούτου τὸ μέγεθος. Ἄγρωστιν δὲ, φασὶ, ξηρὰν καὶ δασῆ δρυμοῦ τὴν ἀγελαίαν ὀνομάζει πληθὺν, συῤῥαγέντων ἀλλήλοις ἐνστάσει τῶν δήμων, ὡς Ἰώσηπος ἱστορεῖ. Ἀλλὰ καὶ τῶν εἶναί τι δοκούντων ἅψεται τὸ δεινόν· ὃ δηλοῖ διὰ τοῦ, καὶ συγκαταφάγεται τὰ κύκλῳ τοῦ βουνοῦ πάντα. Βουνοὺς γὰρ τοὺς κατά τι τῶν ἄλλων ὑπερανεστηκότας καλεῖ. Τοῖς γὰρ τοιούτοις τὸ στασιάζον ἐν ταῖς πόλεσιν ἐπεφύετο. Ἁπλούστερον δὲ νοητέον, ὅτι κατὰ ταῦτα τὰ παραδείγματα μετελθοῦσα τοὺς προλεχθέντας ἡ ὀργὴ τοῦ Θεοῦ μεγάλην ἐν αὐτοῖς ἐργάσεται σύγχυσιν, ὡς μηδὲ γένους εἶναι φειδώ. Ἐγκλινεῖ δέ τις προσιόντα τὸν ἀδελφὸν ἐπὶ\n\nτὸ τυχεῖν τινος ἀντιλήψεως εἰς τὰ δεξιά. Λιμῷ γὰρ καιόμενοι τῇδε κἀκεῖσε περιστραφήσονται καταδάκνοντες τοὺς ἐκ δεξιῶν, τοὺς ἐξ εὐωνύμων. Ἀλλ' οὐδὲ σαρκῶν φείσονται τῶν ἰδίων, κατεξαναστήσονται δὲ ἀλλήλων ἀδελφοὶ, εἷς τε καθ' ἑνὸς, καὶ καθ' ἑτέρου δύω, ὡς Ἐφραῒμ καὶ Μανασσῆς ἀλλήλους τε δάκνοντες, καὶ κοινῇ τὸν Ἰούδαν, δι' ὧν δηλοῖ τὰς φυλάς. Ὑπὸ μίαν γὰρ ἦσαν βασιλείαν ἀμφότεραι, καὶ μίαν ᾤκουν πόλιν Σαμάρειαν, ἐξ ἑνὸς τοῦ Ἰωσὴφ καταγόμεναι, καὶ ὅμως ἀλλήλαις ἐπαναστήσονται, καὶ ταύτας φησὶ τῷ κατὰ Ἰούδα πολέμῳ μηκέτι σχολαζούσας, ἀλλήλας δὲ δαπανώσας τοῖς ξίφεσιν.","english":"He might mean those who are deceitful and darkened in their understanding, and who keep very many evils in it. But some say that flames, when they fall upon easily kindled wood, feed more readily. Through this he sets forth the magnitude of their flame. And \"grass,\" they say, he names the dry and dense herd-like multitude of the thicket, when the peoples rushed together in their assault against one another, as Josephus records. But the terrible thing will touch even those who seem to be something; which he makes clear through \"and it shall devour all that is around the hill.\" For he calls \"hills\" those who stand out above others in some respect. For the seditious element in the cities naturally attaches itself to such men. But it must be understood more simply, that the wrath of God, having pursued the aforementioned according to these examples, will produce a great confusion among them, so that there is no sparing even of kindred. And a man will turn aside to the right when his brother approaches to obtain some help. For burning with famine they will turn here and there, biting those on the right and those on the left. But they will not spare even their own flesh, but brothers will rise up against one another, one against one, and two against another, as Ephraim and Manasseh biting each other and together Judah, through which he indicates the tribes. For both were under one kingdom, and they inhabited one city, Samaria, being descended from one man, Joseph, and yet they will rise up against one another, and he says that these, no longer having leisure for the war against Judah, will consume one another with swords.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"Καὶ ταῦτα ἔσται ταύταις κατὰ θείαν ὀργὴν τὴν ἐχθρὰν αὐταῖς ἐμβαλούσης ἐπὶ συμφέροντι, καθάπερ ἀνὰ μέσον τῆς γυναικὸς καὶ τοῦ ὄφεως τὴν ἐπὶ κακῷ διαλυούσης ὁμόνοιαν. Πρὸς ὃ καὶ ὁ Σωτήρ φησιν, ὡς οὐκ ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν, ἀλλὰ μάχαιραν. Ἀλλήλοις δέ φησι, κακῶς διακείμενοι ἐν τῇ κατὰ τῶν πλησίον ἐπιβουλῇ συμφωνήσουσιν. Ἅμα γὰρ πολιορκήσουσιν τὸν Ἰούδαν, τοὺς ἐξομολογουμένους Θεῷ, καὶ λατρείᾳ τῇ αὐτοῦ παραμένοντας. Ἰούδας γὰρ ἐξομολόγησις ἑρμηνεύεται. Ἡ γὰρ κακίας γὰρ ἐξομολόγησις ἑρμηνεύεται. Ἡ γὰρ κακία πρὸς ἑαυτὴν ἀσύμφωνος οὖσα, τῇ μάχῃ τῇ κατ' ἀρετῆς συμφωνεῖ. Οἷον θρασύτης καὶ δειλία πρὸς ἀλλήλας μὲν ἐναντίαι, μέσην δὲ πολιορκοῦσιν ἑκατέρωθε τὴν ἀνδρείαν. Νοητέον δὲ καὶ τὸ, ὅτι πεινάσει καὶ φάγεται ἐκ τῶν ἀριστερῶν αὐτοῦ. Ὁ γὰρ μὴ ἐργαζόμενος δεξιᾷ καὶ ἀποδοχῆς ἄξια, ἐκ τῶν ἀπηγορευμένων καὶ σκαιῶν ἐμπλησθήσεται. Δι' ὅλων δὲ τὸ θηριῶδες τῆς στάσεως καὶ τὴν ἀλληλοφαγίαν ἐμήνυσεν. ΚΕΦΑΛ. Ιʹ. αʹδʹ. Οὐαὶ τοῖς γράφουσι πονηρίαν. Γράφοντες γὰρ πονηρίαν γράφουσιν. Ἐκκλίνοντες κρίσιν πτωχῶν, ἁρπάζοντες χρήματα πενήτων τοῦ λαοῦ μου, ὥς τε εἶναι αὐτοῖς χήραν εἰς διαρπαγὴν, καὶ ὀρφανὸν εἰς προνομὴν9, κ.τ.λ. Καὶ ταῦτα πρὸς τοὺς ἐξ Ἰσραὴλ βασιλευόμενος ἐν Σαμαρείᾳ, παρ' οἷς ἦσάν τινες διὰ φιλονεικίαν τὴν πρὸς τοὺς προφήτας, ψευδεῖς γράφοντες προφητείας, οἳ καὶ συγγραφὰς ἐποιοῦντο παρανόμους ἐπ' ὀρφανῶν καὶ χηρῶν ἀδικίᾳ. Τινὲς δὲ περὶ γραμμάτων τῶν τὸν νόμον παρεξηγουμένων εἰρῆσθαι ταῦτά φασιν, ὡς ἂν χαρίσωνται τοῖς καταδυναστεύουσιν ὀρφανούς τε καὶ χήρας.","english":"And these things will happen to them by divine wrath, when it has cast upon them what is hostile to them for their benefit, just as it dissolved the agreement for evil between the woman and the serpent. To this the Savior also says that he did not come to cast peace upon the earth, but a sword. And he says that those who are evilly disposed will agree with one another in plotting against their neighbors. For at the same time they will besiege Judah, those who give thanks to God and remain in his worship. For Judah is interpreted as thanksgiving. For evil, being out of harmony with itself, agrees in the battle against virtue. For example, recklessness and cowardice are opposed to each other, but from both sides they besiege courage, which is in the middle. And one must also understand this: that he will hunger and eat from his left hand. For the one who does not labor with his right hand and do things worthy of acceptance will be filled from the forbidden and left-hand things. And throughout he has indicated the beastliness of the faction and their devouring of one another. CHAPTER 10, 1-4. Woe to those who write wickedness. For writing wickedness, they write it. Those who turn aside the judgment of the poor, snatching the money of the poor of my people, so that for them a widow is for plundering and an orphan for prey, etc. And these things are directed against those from Israel who were ruled in Samaria, among whom there were some who, through rivalry against the prophets, wrote false prophecies, and who also made unlawful contracts at the injustice of orphans and widows. But some say that these things were spoken concerning writings of those who misinterpret the law, so that they might gratify those who oppress orphans and widows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"Μή ποτε δὲ πᾶς ἁμαρτάνων ὀφλημάτων γράφει χειρόγραφον, ἐπισκοπῆς δέ φησιν ἡμέραν, τὸν τοῦ πολέμου καιρὸν, καθ' ὃν αὐτοῖς ἐπάγει τὴν δίκην ὁ τὰ δρώμενα παρὰ τούτων ἐπισκοπῶν. Πόῤῥωθεν δέ φησιν, οὐκ ἐκ τῶν ὁμόρων, ὡς πρώην ἐθνῶν, ἀλλ' ἐξ αὐτῆς τῆς Ἀσσυρίας, ἤτι φιλανθρωπία Θεοῦ ταύτην ἐλαυνομένην αὐτοὶ καθ' ἑαυτῶν ἐλθεῖν ἐκβιάζονται. Ὑψηλὴ δὲ πάλιν ἡ χείρ. Ὁ γὰρ θεῖος παραμένει θυμὸς τοῖς ἐπιμένουσι τοῖς ἁμαρτήμασιν. Οὗ παρελθόντος, Ποῦ, φησὶ, καταλείψετε τὴν δόξαν, ἣν εἴχετε πολλάκις τῶν πολεμίων περιγινόμενοι; ἐπαγωγὴν δέ φησι τὴν ἐπαγομένην τιμωρίαν ὑπὸ Θεοῦ. Τοῦτο δὲ πέρας τῶν πρὸς τὸν λαὸν ἀπειλῶν, αἱ μικρὸν ὕστερον τῶν Ἀσσυρίων ἐπελθόντων εἰς πέρας ἐξέβησαν. εʹιαʹ. Οὐαὶ Ἀσσυρίοις. Ἡ ῥάβδος τοῦ θυμοῦ μου καὶ ὀργῆς ἐστιν ἐν ταῖς χερσὶν αὐτῶν. Τὴν ὀργήν μου εἰς ἔθνος ἄνομον ἀποστελῶ. Καὶ τῷ ἐμῷ λαῷ συγκατάξω ποιῆσαι σκύλα, καὶ προνομὴν, καὶ καταπατεῖν τὰς πόλεις, καὶ θεῖναι αὐτὰς εἰς κονιορτὸν9, κ.τ.λ. Ταῦτα μετὰ τὴν ἅλωσιν Σαμαρείας ὁ προφήτης φησίν. Τοιγαροῦν ὁ Ἀσσύριος εἴληφεν, καὶ, φησὶν, Ἀραβίαν, καὶ Δαμασκὸν, καὶ Σαμάρειαν. Θεὸς μὲν οὖν ὀργάνῳ τούτῳ χρησάμενος, τὸ ἴδιον νομιζόμενον τούτῳ παρεδίδου λαὸν ἀποκτεῖναι τοὺς ἄνδρας καὶ γυμνῶσαι κειμένους, καὶ διελέσθαι τὰ σκῦλα (προνομὴν γὰρ τοῦτο καλεῖ) καθελεῖν τε τὰς πόλεις εἰς ἔδαφος. Αὐτὸς δὲ μὴ τούτῳ συνιεὶς, ὡς ἰδίᾳ δυνάμει κρατήσας μείζω φαντάζεται, πρὸς τοῦτο τὸν νοῦν ἀπαλλάττων, καὶ καθιστὰς, τῶν ὑπηκόων ὡς μόνον ἄρχοντα θαυμαζόντων αὐτόν. Μήπω με, φησὶ, καλέσητε Κύριον, πρὶν ἂν τῶν ἄλλων κρατήσαιμι.","english":"But perhaps everyone who sins writes a handwritten record of debts; and he calls the day of visitation the time of war, in which he brings judgment upon them—he who oversees what is done by them. And he says \"from afar,\" not from the neighboring regions, as formerly with the nations, but from Assyria itself, either because by the philanthropy of God it is driven and they force it to come against themselves. And again the hand is high. For divine wrath remains upon those who persist in their sins. When this has passed, he says, \"Where will you leave the glory which you often had in prevailing over your enemies?\" And he calls \"bringing upon\" the punishment brought upon them by God. And this is the end of the threats against the people, which came to fulfillment a little later when the Assyrians came upon them. 5:15. Woe to the Assyrians. The rod of my wrath and anger is in their hands. I will send my anger against a lawless nation. And with my people I will arrange for them to make spoils and plunder, and to trample the cities, and to make them into dust, etc. The prophet says these things after the capture of Samaria. Therefore the Assyrian has taken, he says, Arabia, and Damascus, and Samaria. God, then, having used this one as an instrument, was handing over to him the people that was thought to be his own—to kill the men and strip those lying dead, and to divide the spoils (for this he calls \"plunder\"), and to raze the cities to the ground. But he, not understanding that this was so, imagines himself greater, as though he had prevailed by his own power, diverting and settling his mind on this, while his subjects admired him as their only ruler. \"Do not,\" he says, \"call me Lord yet, until I have prevailed over the others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"Τῶν γὰρ ἐπάνω Βαβυλῶνος οὔπω κεκράτηκα, οὐδὲ Χαλάνης, ἐν ᾗ διεῖλε τὰς γλώττας ἐπὶ τῇ πυργοποιΐᾳ Θεός. Ἐν ἡμέραις μὲν οὗν Ἄχαζ μέρος ἐλήφθη τοῦ ἐν Σαμαρείᾳ λαοῦ\n\nπαρὰ τῶν Ἀσσυρίων. Ἐπὶ δὲ του......τον Ἐζεκίου πάντα τὸν λαὸν ᾐχμαλώτευσαν ἐπὶ τῇ πρώτῃ πληγῇ μηδαμῶς σωφρονίσαντα· διὰ φιλανθρωπίαν δὲ πάλιν προλέγει καὶ τοῖς ἐν Ἱεροσολύμοις τὰ μέλλοντα, τὴν ἀσέβειαν αὐτῶν αἰτιώμενος. Καὶ οὗτοι γὰρ εἰδωλολάτρησαν ἐπί τε Ἄχαζ καὶ χρόνων τῶν μετ' αὐτόν. Πῶς δὲ ὀλολύζει τὰ γλυπτά; Τὰ μὲν ἀναίσθητα, οὐδαμῶς, τὰ δὲ ὁμώνυμα τούτοις ἐνοικοῦντα δαιμόνια, τῆς ἀπὸ τῶν μιασμάτων ἡδονῆς ἀπολαύοντα· διόπερ οἱ τὰ εἰδωλόθυτα ἐσθίοντες, κοινωνοὶ τραπέζης λέγονται δαιμονίων, ἅπερ δηλοῖ, καὶ τότε φησὶν, \"Ἤξει εἰς Αἴγυπτον Κύριος καὶ σεισθήσεται τὰ χειροποίητα Αἰγύπτου, καὶ ἡ καρδία αὐτῶν ἡττηθήσεται.\" Ἐσείσθη γὰρ εἰς ἄβυσσον ἐλαυνόμενα κατὰ τὴν τοῦ Σωτῆρος ἐπιδημίαν. Διὰ τοῦτο, ἐπικατάρατος ὅστις ποιήσει γλυπτὸν ἢ χωνευτὸν, καὶ θήσει αὐτὸ ἐν ἀποκρύφῳ. Κακὸν γὰρ ἑαυτῷ θησαυρίζει τὸν τῷ γλυπτῷ παρεπόμενον δαίμονα. ιβιθʹ. Καὶ ἔσται, ὅταν συντελέσῃ Κύριος πάντα ποιῶν ἐν τῷ ὄρει Σιὼν, καὶ Ἱερουσαλὴμ, ἐπάξει ἐπὶ τὸν νοῦν τὸν μέγαν, τὸν ἄρχοντα τῶν Ἀσσυρίων, καὶ ἐπὶ τὸ ὕψος τῆς δόξης τῶν ὀφθαλμῶν αὐτοῦ. Εἶπε γάρ· Τῇ ἰσχύϊ ποιήσω, καὶ τῇ σοφίᾳ τῆς συνέσεως ἀφελῶ ὄρια ἐθνῶν9, κ.τ.λ. Ἔτι φησὶν, Ἔτι τοῖς Ἀσσυρίοις ἐνδίδωμι, μέχρι χειρώσονται καὶ τὴν Ἱερουσαλὴμ ὥσπερ τὸν Ἰσραήλ.","english":"For I have not yet subdued the regions above Babylon, nor Chalane, where God divided the tongues at the building of the tower. In the days of Ahaz, then, a part of the people in Samaria was taken by the Assyrians. But in the days of Hezekiah they took captive all the people, since they had in no way been brought to their senses by the first blow. Yet out of love for humanity he foretells again even to those in Jerusalem the things that are to come, charging their impiety as the cause. For these also practiced idolatry in the time of Ahaz and in the years after him. But how do the carved images wail? The senseless ones, in no way; but the demons dwelling in things named after them, enjoying the pleasure that comes from their pollutions. Therefore those who eat things sacrificed to idols are said to be partakers of the table of demons, which he makes clear, and then he says, \"The Lord will come into Egypt, and the handiworks of Egypt will be shaken, and their heart will be defeated.\" For they were shaken and driven into the abyss at the coming of the Savior. Therefore, cursed is anyone who makes a carved or molten image and sets it in a secret place. For he treasures up for himself the evil demon that attends the carved image. 112. And it shall be, when the Lord has finished doing all things on Mount Zion and in Jerusalem, he will bring upon the great mind, the ruler of the Assyrians, and upon the height of the glory of his eyes. For he said: By the strength of my hand I will do it, and by the wisdom of my understanding I will remove the boundaries of the nations, and so on. He says further: I still yield to the Assyrians, until they subdue even Jerusalem as they did Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"Μετὰ ταῦτα γὰρ, ἐπὶ τὸν νοῦν τὸν μέγαν ἐπάξειν φησὶ, τὸν ἐν κακίᾳ μέγαν δηλῶν, ἢ τὸν παρ' ἑαυτῷ, ἢ παρὰ τῶν ὑπηκόων κολακευόντων οὕτω λεγόμενον. Κυρίως γὰρ νοῦς μέγας, ὁ κατ' ἀρετὴν καὶ γνῶσιν τέλειος ὢν, καὶ μηδὲν σμικρὸν περὶ Θεοῦ καὶ τῶν κριμάτων αὐτοῦ λογιζόμενος, ἐπάξειν δέ φησιν, ἐπεὶ μὴ δόξαν δέδωκεν ἐπὶ τοῖς αὐτῷ παραδοθεῖσιν Θεῷ, τὴν ἰδίαν προτάξας ἰσχὺν, ἢ τὴν τῶν εἰδώλων, οἷς ἀνέθηκε καὶ σκεύη τὰ ἱερὰ τοῦ Θεοῦ. Ἀλληγορίας δὲ νόμῳ, νοῦν μέγαν, ἢ τὸν ἀρχέκακόν φησι τὸν συναποστήσαντα πολλοὺς ἑαυτῷ, τροπικῶς νῦν Ἀσσυρίους λεχθέντας· ἤγουν δύναμιν ἀντικειμένην ἀπλῶς, ἄρχουσαν Ἀσσυρίων, ὡς λέγεται ὁ ἄρχων βασιλείας Περσῶν, ἢ Μήδων, ἢ τῶν Ἑλλήνων. Συνέσει τοίνυν ἰδίᾳ καὶ δυνάμει τὰ πραχθέντα τοῖς Ἀσσυρίοις ἀνέθηκεν οὖν ἑαυτὸν εἶναι μέγαν δοκῶν, μὴ θέμενος πρὸ τῶν ὀφθαλμῶν τὴν εἰρήνην τοῦ Θεοῦ τὴν ὑπερέχουσαν πάντα νοῦν, ὑπερηφάνοις δὲ ὀφθαλμοῖς κατεπαρθεὶς τοῦ Θεοῦ. Λέγοι δ' ἂν καὶ μέγαν νοῦν ὡς φρόνησιν τὴν πανουργίαν ἐπὶ κακῷ, ὡς ὁ ὄφις φρονιμώτερος τῶν θηρίων τῶν ἐπὶ τῆς γῆς· ὅπερ ὁ θεῖος Ἀπόστολος ἐξηγούμενος πρὸς Κορινθίους, \"Φοβοῦμαι, φησὶ, μήπως ὡς ὁ ὄφις ἐξηπάτηκεν Εὔαν ἐν τῇ πανουργίᾳ αὐτοῦ.\" Καὶ ὁ Σωτὴρ δέ φησιν, ὡς ὁ οἰκονόμος τῆς ἀδικίας φρονίμως ἐποίησεν· καὶ οἱ υἱοὶ τοῦ αἰῶνος τούτου φρονιμώτεροι ὑπὲρ τοὺς υἱοὺς τοῦ φωτός. Ἐπεὶ, καὶ νοῦν εἶναί φασι φρόνησιν συνεστραμμένην. Οὗτος οὖν ὁ νοῦς, ἐπεὶ οἶδεν, ὡς σοφοῦ οἱ ὀφθαλμοὶ ἐπὶ τῆς κεφαλῆς αὐτοῦ, δοξάζει τοὺς ὀφθαλμοὺς αὐτοῦ, ὡς τῶν γηΐνων κρείττων, ἄνω τε βλέπων καὶ μὴ κύπτων εἰς γῆν.","english":"For after these things, he says, he will bring upon the great mind—indicating the one great in wickedness, either the one called so in his own estimation, or by his subjects flattering him. Properly speaking, a great mind is one who is perfect in virtue and knowledge, and thinks nothing small concerning God and His judgments. He says \"he will bring upon,\" because he did not give glory to God for the things entrusted to him, having set his own strength before God, or that of the idols, to which he dedicated even the sacred vessels of God. But by the law of allegory, he calls the \"great mind\" either the originator of evil, who drew many away with himself, figuratively now called Assyrians; or simply the opposing power, ruling over the Assyrians, as it is said \"the ruler of the kingdom of the Persians,\" or of the Medes, or of the Greeks. By his own understanding, then, and power, he attributed what was done to the Assyrians, thinking himself to be great, not setting before his eyes the peace of God which surpasses all understanding, but lifted up with arrogant eyes against God. He might also call him a \"great mind\" as cunning prudence for evil, as the serpent was wiser than the beasts upon the earth—which the divine Apostle, explaining to the Corinthians, says: \"I fear, lest as the serpent deceived Eve in his cunning.\" And the Savior also says that the steward of unrighteousness acted wisely, and that the sons of this age are wiser than the sons of light. Since, indeed, they say that mind is concentrated prudence. This mind, then, since it knows that the eyes of the wise are on his head, glorifies his own eyes, as being superior to earthly things, looking upward and not bowing down to the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"Τοιοῦτοι γὰρ οἱ παρ' Ἕλλησι σοφοὶ, ζῶντες μὲν κακῶς· δι' ὧν δὲ περί τε οὐρανοῦ καὶ τῶν μετεώρων φασὶ, δόξαν τινα τοῖς ὀφθαλμοῖς τοῖς ἰδίοις περιτιθέμενοι. Ὀφθαλμοὺς οὖν τὰς ἐννοίας φησίν. Ἀλλ' ὁ καρδίας ὁρῶν καὶ νεφροὺς, καὶ τὰ κεκρυμμένα καθίστησιν ἐναργῆ, λέγων ὡς διενοήθη παντοδαπῇ δυνάμει θαῤῥῶν καὶ τέχνῃ στρατηγικῇ, τὰ μὲν οἷς διώρισται τὰ ἔθνη παρ' ἀλλήλων περιελεῖν, μιᾶς δὲ βασιλείας ἕνα μόνον ὅρον ποιεῖν, τοῖς ἑαυτοῦ σκήπτροις ὑποτάξας αὐτὰ, ἃ δὴ καλῶς διώρισεν ὁ Θεὸς, ὅτε διεμέριζεν ὁ Ὕψιστος ἔθνη. Μηδένα γὰρ ἐφορᾷν, μηδὲ Θεῷ μέλλειν τῶν ἐπὶ γῆς. Τοῦτο γὰρ ἡ τῶν ὠῶν καὶ νεοττῶν ἐρημία δηλοῖ. Τὰ δὲ ὠὰ μετὰ τοὺς νεοττοὺς ἐν ἐπιτάσει τῆς ὀλιγωρίας ἐπήνεγκεν. Ἐχρῆν δέ σε σκοπῆσαι, φησὶν, ὡς ὄργανον ἐγένου Θεοῦ, καθάπερ ἀξίνη, πρίων τε καὶ ῥάβδος τοῦ κινοῦντος δεόμενα. Δύναμιν γὰρ ἀφ' ἑαυτῶν οὐδεμίαν πρὸς κίνησιν ἔχουσιν, ἀλλ' ἐπεὶ μὴ οὕτως ἐλογίσω, μηδὲ τὴν ἰσχὺν ὅθεν ἔχεις ἐπέγνως, ὁ τῶν δυνάμεων Κύριος ἀτιμίᾳ τὴν σὴν τιμὴν διαδέξεται. Τιμὴν δέ φασι τὴν ὑποκειμένην αὐτῷ στρατιὰν, ἐφ' ᾗ καὶ δεδόξαστο. Ἣν καὶ πῦρ ἀναλώσειν φησίν. Διαφέρει δὲ κατά τινας τοῦ κλέους ἡ δόξα.","english":"For such were the wise men among the Greeks, living badly, while by the things they say about heaven and the celestial bodies they bestow a certain glory upon their own eyes. By \"eyes,\" then, he means their thoughts. But the one who sees hearts and reins also brings hidden things to light, saying that he thought this in his confidence in all kinds of power and in strategic skill—namely, to remove the nations from one another by the boundaries he had set, and to make one single boundary of a single kingdom, subjecting to his own scepters those things which God had rightly divided, when the Most High divided the nations. For he thought that no one watched over him, nor that God would concern himself with the things upon the earth. For this is what the desolation of eggs and nestlings indicates. And the eggs, after the nestlings, he brought forward in intensification of the contempt. But you ought to have considered, he says, that you became an instrument of God, just like an axe, a saw, and a rod, which need the one who moves them. For they have no power of themselves for motion; but since you did not reason thus, nor recognize whence you have your strength, the Lord of hosts will replace your honor with dishonor. And by \"honor,\" they say, he means the army subject to him, on account of which he had also been glorified. Which, he says, fire will consume. And according to some, glory differs in some respect from fame.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"Τὴν μὲν γὰρ εἶναι τὸν ἀπὸ τῶν πολλῶν ἔπαινον. Τὸ δὲ κλέος τὸν ἀπὸ τῶν ἀγαθῶν. Καὶ τιμὴ μὲν ἡ ἀπὸ τῶν τυχόντων ἔσθ' ὅτε. Τὸ δὲ γέρας ἆθλόν ἐστιν ἀρετῆς. Εἶτα τούτοις ἐπήνεγκεν, ὡς ὁ πάλαι φωτίζων τὸν ἑαυτοῦ λαὸν καὶ ἁγιάζων αὐτὸν Θεὸς, σοὶ τῷ ὑπερηφάνῳ γενήσεται πῦρ. Ἀντὶ γὰρ τοῦ, καὶ ἁγιάσει αὐτὸν ἐπὶ πυρὶ καιομένῳ, ἐξέδωκε Σύμμαχος· καὶ ὁ ἅγιος αὐτοῦ εἰς φλόγας. Ἀντὶ δὲ τοῦ, καταφάγεται ὡσεὶ χόρτον τὴν ὕλην· καταφάγεται τὰ ἀποκείμενα αὐτοῦ, καὶ τὰ πεφυλαγμένα αὐτοῦ, ἐν ἡμέρᾳ μιᾷ. Καὶ ἡ δόξα τοῦ δρυμοῦ αὐτοῦ, καὶ τοῦ Καρμήλου αὐτοῦ; ἀπὸ ψυχῆς ἕως καρπὸς ἀναλωθήσεται. Καὶ ἔσται ὡς τετμημένος φεύγων. Τὰ δὲ ἐπίλοιπα τῶν ξύλων τοῦ δρυμοῦ αὐτοῦ ἀριθμῷ ἔσονται, καὶ παιδίον γράψει αὐτά. Δρυμὸν μὲν λέγων τὰ πλήθη τὰ σὺν αὐτῷ· Κάρμηλον δὲ, αὐτοῦ τὸν πλοῦτον καὶ τὴν τρυφήν· ἅπερ ἀναλωθῆναί φησιν ὑπὸ τῆς κολαστικῆς δυνάμεως τοῦ προλεχθέντος πυρός. Ὧν αὐτῷ συμβάντων δρασμῷ χρησάμενος φεύξεται σὺν τοῖς μετ' αὐτοῦ· οἱ δὲ περιλειφθέντες οὕτως ἔσονται βραχεῖς ὡς καὶ παιδίον αὐτῶν γραφῇ παραδοῦναι τὸν ἀριθμόν. Καθῃρέθη δὲ παραχρῆμα κατὰ τὰ προθεσπισθέντα τῶν Ἀσσυρίων ἡ δυναστεία. Τινὲς δὲ, τὸ ἁγιάσει αὐτὸν, τοῦτ' ἔστιν ἀνακείμενον τῷ Θεῷ δείξει τὸν Ἰσραήλ· τοιοῦτον γὰρ καὶ τὸ, Ἁγίασόν μοι πᾶν πρωτότοκον διανοῖγον μήτραν, τὰ ἀῤῥενικὰ τῷ Κυρίῳ, ἀντὶ τοῦ, Ἀνάθες. Ἁγιάσεσθαι γὰρ οὐ πάντως τὸ μετέχειν ἁγιασμοῦ, ἀλλὰ καὶ τῷ Θεῷ ἀνακεῖσθαι. Εἰ γὰρ μὴ ἴδιον ἡγεῖτο λαὸν, οὐκ ἂν ἐξέκαυσε κατὰ τῶν ἐναντίων τὸ πῦρ.","english":"For the one is the praise that comes from the many. But \"glory\" is the praise that comes from the good. And \"honor\" is sometimes that which comes from ordinary people. But \"a gift of honor\" is a reward of virtue. Then to these things he added that the God who of old enlightened his own people and sanctified them will become fire for you, the proud one. For instead of \"and it shall sanctify him upon a burning fire,\" Symmachus rendered \"and his holy one into flames.\" And instead of \"it shall devour the forest like grass,\" \"it shall devour his stored things and his guarded things in one day. And the glory of his forest and of his Carmel; from soul even to fruit it shall be consumed. And it shall be as one cut down fleeing. But the remnant of the trees of his forest shall be numbered, and a child shall write them.\" By \"forest\" he means the multitudes with him; by \"Carmel,\" his wealth and luxury; which he says shall be consumed by the punitive power of the fire previously mentioned. When these things happen to him, he will resort to flight and flee with those with him; and those left behind will be so few that even a child could commit their number to writing. And the dominion of the Assyrians was immediately brought down, according to the things foretold. But some say that \"he shall sanctify him\" means that he will show Israel as consecrated to God; for such is also the phrase, \"Sanctify to me every firstborn that opens the womb, the males to the Lord,\" instead of \"dedicate.\" For to be sanctified is not altogether to partake of sanctification, but also to be consecrated to God. For if he did not regard them as his own people, he would not have kindled the fire against their enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"Βουνοῖς δὲ καὶ ὄρεσι καὶ δρυμοῖς, τὴν τῶν Ἀσσυρίων μετὰ τῶν ἡγουμένων ἀπεικάζει πληθὺν, οἵπερ ἀποσβεσθήσονται πάλαι ὄντες δεινοὶ καὶ θερμοί· θανάτο γὰρ αὐτῶν καταφάγεται μόνον οὐχὶ ψυχάς τε καὶ σώματα, ὅτε καὶ βραχὺ τὸ λειπόμενον. Τὴν δὲ παροῦσαν τινὲς τιμωρίαν ἐπὶ Ῥαψάκου γεγονέναι νοοῦσιν, μεθ' οὗ δὲ καλειφθέντες τὸν ἀριθμὸν τῷ τῶν Ἀσσυρίων ἀπήγγειλαν βασιλεῖ. Διττῆς δὲ οὔσης τῆς τοῦ πυρὸς ἐνεργείας, διένειμε τὴν μὲν φωτιστικὴν Ἰσραήλ· τὴν καυστικὴν δὲ, τοῖς Ἀσσυρίοις, διὰ τὴν ὑπερηφανίαν μεγάλου νοῦ πρὸς ἐναντίαν τάξιν τῶν πραγμάτων μεταχωρούντων. Ἁγιάζει δὲ, φασὶ, τὸ πῦρ, ἐπειδὰν φάγῃ ὡς χόρτον τὴν ὕλην. Ἐπεὶ οὖν πῦρ καταναλίσκον ἐστὶν ὁ Θεὸς, τὰ ἐξ ὕλης ἐλθόντα δαπανήσεται πάθη, καὶ τότε τὰ ὅρη τοῦ καίεσθαι παύσεται. Τὸ δὲ πῦρ τῶν λογικῶν τούτων ὀρῶν τε καὶ βουνῶν καὶ δρυμοῦ, ἀπὸ ψυχῶν ἀρξάμενον, εἰς σάρκας αὐτὰς καταντήσεται. Καλεῖ δὲ, φασὶν, ἡ Γραφὴ ὄρη μὲν, τοὺς ἐν προτερήμασί τισιν, ὅσον ἐπὶ τῇ κατασκευῇ γεγονότας· δρυμοὺς δὲ, τοὺς ἀκάρπους καὶ μὴ φοιτείαν ἔχοντας τὴν τοῦ ἀληθινοῦ γεωργοῦ. Πάντων μέντοι τὸ πῦρ ἅπτεται ἀρξάμενον ἀπὸ ψυχῆς τῶν ἐν τῷ νῷ παθημάτων· εἰ μέχρι τούτων σταίη τὸ κακὸν, τὴν ἐνταῦθα μόνον ἀναλώσειεν ὕλην. Εἰ δὲ καὶ πρὸς πρᾶξιν ταῦτα χωρήσειε τὴν σαρκὸς, καὶ εἰς τὰς σάρκας αὐτὰς καταντήσεται. Οἷον εἰ σταίη μοιχεία μέχρι ψυχῆς, ἵσταται καὶ τὸ πῦρ. Ἐνέβλεψε γὰρ μόνον γυναικὶ πρὸς τὸ ἐπιθυμῆσαι, ἀλλ' οὐκ ἔφθειρε τὸν ναὸν τοῦ Θεοῦ, ποιήσας τὰ μέλη τοῦ Χριστοῦ, πόρνης μέλη.","english":"By \"hills\" and \"mountains\" and \"forests\" he likens the multitude of the Assyrians together with their leaders, who will be extinguished, though long being terrible and hot; for the death of them will devour, as it were, both souls and bodies, when even what remains is small. Some think that the present punishment came upon Rabsaces, with whom those who were called by number reported to the king of the Assyrians. Since the operation of fire is twofold, he distributed the illuminating part to Israel, and the burning part to the Assyrians, because of the pride of a great mind, when affairs pass over to the opposite order. And they say that fire sanctifies when it consumes the material like grass. Since, therefore, God is a consuming fire, the passions that come from matter will be consumed, and then the mountains will cease to be burned. But the fire of these rational mountains and hills and forest, beginning from souls, will reach even to the flesh themselves. And, they say, the Scripture calls \"mountains\" those who have come to be in certain preeminences, as far as their constitution is concerned; and \"forests,\" those who are unfruitful and have no husbandry of the true farmer. Yet the fire touches all things, beginning from the soul of the passions in the mind; if the evil should stop at these, it would consume the material only here. But if these should proceed also to the action of the flesh, it will reach even to the flesh themselves. For example, if adultery should stop at the soul, the fire also stops. For he only looked upon a woman to desire her, but did not corrupt the temple of God, having made the members of Christ members of a prostitute.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"Εἰ δὲ προέλθοι πρὸς σῶμα, μέχρι τούτου χωρεῖ εἰς τὸ πῦρ, καὶ ἔστι, φησὶν, ὁ φεύγων, ὡς ὁ φεύγων ἀπὸ φλογὸς καιομένης. Τάχα ὁ φεύγων ἀπὸ τοῦ ἐμπρησμοῦ, ἐπιστροφῇ, καὶ μετανοίᾳ, φεύγει τὴν κολάζουσαν φλόγα. Οἱ δὲ καταλειφθέντες ἔσονται ἀριθμὸς, οὐ μόνον διὰ τὸ εὐαρίθμητον, ἀλλ' ὅτι καὶ ἄξιοι πρὸς ἀριθμὸν ἀναλαμβάνεσθαι θεῖον, κατὰ τοὺς ἀριθμηθέντας ἐν τῇ βίβλῳ τῶν Ἀριθμῶν. \"Χαίρετε γὰρ, φησὶν ὁ Σωτὴρ, ὅτι τὰ ὀνόματα ὑμῶν ἐγγέγραπται ἐν τοῖς οὐρανοῖς.\" Παιδίον δὲ τὸ γράφον ταύ την τὴν ἐγγραφὴν, περὶ οὗπερ ἐλέχθη, ὅτι παιδίον ἐγενήθη ἡμῖν υἱὸς, ᾧ προσεκύνησαν Μάγοι, ὃ κατῆλθεν εἰς Αἴγυπτον, καὶ πάλιν ἦλθεν εἰς γῆν Ἰσραὴλ, ὅπερ γράφει τοὺς διὰ μετανοίας εἰς Θεὸν ἐπιστρέφοντας. κκγʹ. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνη, οὐκέτι προστεθήσεται καταλειφθὲν Ἰσραήλ. Καὶ οἱ σωθέντες τοῦ Ἰακὼβ οὐκέτι μὴ πεποιθότες ὦσιν ἐπὶ τοὺς ἀδικήσαντας αὐτούς· ἀλλὰ ἔσονται πεποιθότες ἐπὶ τὸν Θεὸν τὸν ἅγιον τοῦ Ἰσραὴλ τῇ ἀληθείᾳ9, κ.τ.λ. Ὅτε, φησὶ,","english":"But if it should advance against the body, it proceeds into the fire only up to this point, and he is, he says, as one fleeing, as one fleeing from a blazing flame. Perhaps he who flees from the conflagration flees the punishing flame through conversion and repentance. But those who are left shall be a number, not only because they are easily counted, but because they are also worthy to be taken up into a divine number, like those numbered in the Book of Numbers. \"For rejoice,\" says the Savior, \"that your names are inscribed in the heavens.\" And the child who writes this inscription is the one about whom it was said, \"A child was born to us, a son,\" whom the Magi worshiped, who went down into Egypt and again came into the land of Israel, who writes those who turn back to God through repentance. 223. And it shall be in that day, the remnant of Israel shall no longer be added. And those who are saved of Jacob shall no longer be trusting in those who wronged them; but they shall be trusting in the God, the Holy One of Israel, in truth, etc. When, he says,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"καταστραφῶσιν Ἀσσύριοι, οἱ περιλειφθέντες τοῦ λαοῦ τοῦ αἰχμαλωτισθέντος, οὓς ἐλευθέρους ὁ Κύρος ἀπέπεμψεν, οὐκ ἔσονται πεποιθότες ἐπὶ τοὺς Ἀσσυρίους τοὺς ἠδικηκότας αὐτοὺς, ὅπερ φαίνεται ποιήσας Ἄχαζ, τοὺς ἱεροὺς θησαυροὺς καὶ τοὺς βασιλικοὺς ἀποστείλας τῶν Ἀσσυρίων τῷ βασιλεῖ, λέγων· Δοῦλός σου ἐγώ. Ἀνάβηθι καὶ σῶσόν με ἐκ χειρὸς βασιλέως Συρίας, καὶ ἐκ χειρὸς βασιλέως Ἰσραὴλ, ὅτε καὶ ἀνελθὼν συνέλαβε Δαμασκὸν, καὶ τὸν Ῥαασσὼν ἀπέστρεψεν. Οὐκ ἐπ' ἀνθρώπῳ τοίνυν, Θεῷ δὲ μόνον οἵγε σωθέντες θαῤῥήσουσιν. Λέγοι δ' ἂν καὶ τὸ, μὴ πάλιν προσέχειν οἷς πάλαι προσέκειντο δαίμοσιν τοῖς τὰς αὐτῶν ἠδικηκόσι ψυχάς. Τινὲς δέ φασιν εἰρῆσθαι ταῦτα περὶ τῶν δι' ἐπιστροφῆς ἐπὶ Θεῷ τὴν ἐλπίδα θεμένων. Οἱ γὰρ ἁμαρτωλοὶ τοῖς αὐτοὺς ἀδικοῦσι προστίθενται· μόνος δὲ πέποιθεν ἐν ἀληθείᾳ Θεῷ, ὁ μηδενὶ τῶν φαινομένων θαῤῥῶν, ταῖς ἐλπίσι μὴ μεριζόμενος, τὸ δὲ πᾶν ἀπονείμας Θεῷ. Τὸ δὲ κατάλειμμα, περὶ οὗ ἐπιφέρει ὅτι σωθήσεται, ἀορίστως λέγων περὶ αὐτοῦ, ἕτερόν ἐστιν παρὰ τὸ λεχθὲν, οὐκέτι προστεθήσεται τὸ καταλειφθὲν Ἰσραήλ. Τοῦτο μὲν γὰρ, τὸ ἐκ τῆς αἰχμαλωσίας ἐπανελθόν· τὸ δὲ πρῶτον τοιοῦτόν ἐστιν, καὶ ὁ τῆς θαλάττης ψάμμος ἄπειρος ἀριθμῷ, πρὸς γεωργίαν δὲ ἄχρηστος. Ὅταν οὖν πληθυνθεὶς Ἰσραὴλ ἄχρηστος ἐν τῇ καρποφορίᾳ γένηται τῇ κατὰ Θεὸν, τὸ μὲν πλῆθος αὐτῶν ἀπολεῖται, τὸ κατάλειμμα δὲ σωθήσεται. Μετὰ γὰρ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον μέχρι τῶν Ῥωμαϊκῶν χρόνων, εἰς πλῆθος ἐπέδωκαν ἄχρηστον, ἐξ ὧν οἱ εἰς Χριστὸν πεπιστευκότες ἐσώθησαν.","english":"when the Assyrians are overthrown, those left of the people who were taken captive, whom Cyrus sent away free, will not have trusted in the Assyrians who had wronged them—which Ahaz plainly did, sending the sacred and royal treasures to the king of the Assyrians, saying: I am your servant. Come up and save me from the hand of the king of Syria and from the hand of the king of Israel, when he also came up and took Damascus and turned back Rezin. So then, those who are saved will trust not in man but in God alone. He may also mean this: that they are no longer to give heed to the demons to whom they formerly clung, who had wronged their souls. But some say these things were spoken concerning those who through conversion have placed their hope in God. For sinners attach themselves to those who wrong them; but he alone has truly trusted in God who trusts in none of the things that appear, who does not divide his hopes, but assigns the whole to God. And the remnant, about which he adds that it will be saved, speaking indefinitely about it, is different from what was said, the remnant of Israel will no longer be added. For this refers to those who returned from the captivity; but the former is of this sort: and the sand of the sea is infinite in number, but useless for farming. When, then, Israel, having been multiplied, becomes useless in bearing fruit according to God, their multitude will perish, but the remnant will be saved. For after the return from Babylon up to the Roman times, they advanced into a useless multitude, from which those who believed in Christ were saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"Τοῦτο δὲ, φησὶν, ἔσται, ἐπειδ' ἂν συντετμημένον ἐπὶ γῆς ποιήσειε λόγον. Οἷος ὁ εὐαγγελικὸς, μὴ περιέχων τὰ παρὰ τῷ Μωϋσεῖ παραγγέλματα. Τὰ δὲ ῥήματα ταῦτα παρέθηκεν ἐν τῇ πρὸς Ῥωμαίους ὁ Παῦλος, ὀλίγην ἔχοντα τὴν παραλλαγήν· οὐδὲ γὰρ, ὡς ἡμεῖς, ἠκολούθει τοῖς ἑρμηνεύσασιν· Ἑβραῖος δὲ ὑπάρχων, κατὰ τὸ δόξαν αὐτῷ τὴν ῥῆσιν ἑρμήνευσε. Καὶ οἱ ἄλλοι δὲ μᾶλλον τῇ ἀποστολικῇ διηγήσει συνέδραμον. Φησὶ δὲ, Μὴ θαυμάσῃς εἰ ὀλίγοι εἰσὶν οἱ ὑπὸ τοῦ παιδίου γραφόμενοι. Πολλοὶ γὰρ ὀνόματι, ὀλίγοι δὲ τοῖς ἔργοις τὸν Χριστὸν ἐπιγράφονται. Ὁ δὲ τρόπος τῆς σωτηρίας, τὸ τοῦ μὲν νόμου τὸ χάρισμα, τῶν δὲ προφητῶν τὴν διάταξιν, ἐν τῇ βραχυλογίᾳ τοῦ Εὐαγγελίου περιλαβεῖν. Ἀγαπήσεις γὰρ Κύριον τὸν Θεόν σου, καὶ ἀγαπήσεις τὸν πλησίον σου ὡς ἑαυτόν. Ὁ οὖν συντελῶν καὶ πρὸς ἔργον ἄγων τὸν λόγον, συντεμών τε αὐτὸν καὶ συγκεφαλαιούμενος αὐτοῦ τὸ πλάτος ἐν ταῖς βραχυτάταις ἐντολαῖς, οὗτός ἐστι τὸ κατάλειμμα τὸ σωζόμενον. Πάντα, φησὶν, ὅσα ἐὰν θέλητε ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, κατὰ ταῦτα καὶ ὑμεῖς ποιεῖτε αὐτοῖς. Οὗτος γάρ ἐστιν ὁ νόμος καὶ οἱ προφῆται. Ὁρᾷς ἐν τῇ φυσικῇ ἐννοίᾳ ὅλον τὸν λόγον συντελούμενόν τε καὶ συντεμνόμενον, ὅπερ δὲ ἐλέγομεν προλαβόντες περὶ τοῦ Θεὸς ἰσχυρὸς, ὅτι παρ' Ἑβραίοις τὸ Ἤλ σημαίνει Θεὸν, τοῦτο καὶ νῦν βεβαιοῦται· τὸ γὰρ ἐπὶ Θεὸν ἰσχυρὸν, τὸ Ἤλ ἔχει τὸ Ἑβραϊκόν. κδλβʹ. Διὰ τοῦτο τάδε λέγει Κύριος Σαβαώθ· Μὴ φοβοῦ, ὁ λαός μου, οἱ κατοικοῦντες ἐν Σιὼν, ἀπὸ Ἀσσυρίων, ὅτι ἐν ῥάβδῳ πατάξει σε· πληγὴν γὰρ ἐπάξω ἐπὶ σὲ, τοῦ ἰδεῖν ὁδὸν Αἰγύπτου.","english":"But this, he says, will happen when he makes a word that has been cut short upon the earth—such as the word of the Gospel, which does not contain the commandments found in Moses. Paul set these words before the Romans, with a slight variation; for he did not follow the translators as we do, but being a Hebrew, he translated the saying according to what seemed right to him. And the others too rather agreed with the apostolic rendering. He says: Do not wonder if those written by the child are few. For many are inscribed with Christ by name, but few by works. The manner of salvation is to encompass the grace of the law and the ordinance of the prophets within the brevity of the Gospel. For you shall love the Lord your God, and you shall love your neighbor as yourself. Therefore the one who fulfills the word and brings it to action, cutting it short and summing up its breadth in the briefest commandments—this is the remnant that is saved. All things, he says, whatever you wish that men should do to you, do also to them. For this is the law and the prophets. You see that in the natural understanding the whole word is both fulfilled and cut short. And what we said earlier concerning \"Mighty God,\" that among the Hebrews El means God, this is confirmed now as well; for \"mighty God\" has the Hebrew El. 232. Therefore thus says the Lord Sabaoth: Do not fear, my people, you who dwell in Zion, from the Assyrians, because he will strike you with a rod; for I will bring a plague upon you, to see the way of Egypt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Ἔτι γὰρ μικρὸν, καὶ παύσεται ἡ ὀργὴ9, κ.τ.λ. Πληρώσας ὁ λόγος τὰ περὶ τῆς Ἱερουσαλὴμ, ὡς ἴσα πείσεται τῷ Ἰσραήλ· καὶ τὸν Ἀσσύριον ὁποῖα μένει δεινὰ, περί τε τῶν ἐς ὕστερον εὐσεβούντων εἰπών· ἃ δὴ μακροῖς ὕστερον συνέβαινε χρόνοις· νῦν περὶ τοῦ κατὰ τὸν Ἡσαΐαν χρόνου φησὶν, ὅτε κατὰ Ἱερουσαλὴμ ὁ Ἀσσύριος ἐπὶ τῆς Ἐζεκίου βασιλείας ἐστράτευσεν. Ἀγωνιῶσι γὰρ τοῖς τότε διὰ τὴν μέλλουσαν ἔφοδον, μὴ καὶ λάθωσι τοῖς ἐν Σαμαρείᾳ πεπονθότες προσόμοια, παραινεῖ μὴ δεδιέναι τοὺς Ἀσσυρίους. Ἥξει μὲν γὰρ, φησὶ, καὶ βραχείας πειραθήσεσθε τῆς πληγῆς, ὡσανεὶ ῥάβδῳ παιόμενοι, πλὴν ἄπρακτος ἄπεισιν πληγῇ θειοτέρᾳ βαλλόμενος. Αἴτιος δὲ τούτων εὐσεβὴς ὢν Ἐζεκίας, ἀλλ' οὐ κατὰ τὸν Ἄχαζ τὸν πατέρα γενόμενος, καὶ τοὺς ὑπηκόους μεταβαλὼν εἰς εὐσέβειαν. Διό φησιν· Μὴ φοβοῦ, λαός μου. Οὐ πολέμῳ γὰρ πληγήσῃ. Καὶ ἡ κατὰ σοῦ δὲ ῥάβδος ὀλιγοχρόνιος γίνεται. Πληγήσῃ δὲ ὅμως, τῇ ὁδῷ σαυτὸν Αἰγύπτου ζήλῳ τῆς\n\nεἰδωλολατρείας ἐπὶ Ἄχαζ τοῦ βασιλέως ἐκδούς. Εὐσεβούντων δὲ θᾶττον ὁ Ἀσσύριος φεύξεται ἐκ τόπου τόπον ἀσχημόνως ἀμείβων, διά τε χώρας ὑμετέρας καὶ πόλεων. Καὶ διαγράφει τὴν φυγὴν ὀφθαλμοῖς, Θεοῦ τὰ μέλλοντα παρόντα δεικνύς. Τὸ δὲ, Πληγὴν γὰρ ἐπάγει ἐπὶ σὲ, τοῦ ἰδεῖν ὁδὸν Αἰγύπτου, Σύμμαχος οὔτως ἑρμήνευσεν· Ἐν ῥάβδῳ πλήξει, καὶ τὴν βακτηρίαν αὐτοῦ ἐπαρεῖ ἐπὶ σὲ, διὰ τὴν ὁδὸν Αἰγύπτου. Ἄλλοι δέ φασιν, ὡς Ὠσηὲ ὁ τοῦ Ἠλιᾶ, βασιλεὺς Ἰσραὴλ, Σαλμανασὰρ τῷ τῶν Ἀσσυρίων δουλωθεὶς βασιλεῖ, παραβὰς ἐπεκαλεῖτο πρὸς συμμαχίαν Σιγὼρ Βασιλέα Αἰγύπτου·","english":"For yet a little while, and the wrath will cease, etc. Having completed his account of Jerusalem—that it will suffer the same things as Israel—and having told what dreadful things await the Assyrian, and having spoken concerning those who will be devout in later times, which things indeed came to pass in much later ages, he now speaks concerning the time of Isaiah, when the Assyrian marched against Jerusalem in the reign of Hezekiah. For since those at that time were in anguish because of the impending invasion, lest they should unwittingly suffer the same things as those in Samaria had suffered, he exhorts them not to fear the Assyrians. For he will come, he says, and you will experience the blow only briefly, as it were struck with a rod; yet he will depart without effect, struck by a more divine blow. The cause of these things is Hezekiah, being devout—but not having become such as his father Ahaz was—and having turned his subjects to devotion. Therefore he says: Fear not, my people. For you will not be struck by war. And the rod against you becomes short-lived. Yet you will be struck, having delivered yourself up to the way of Egypt in zeal for idolatry in the reign of King Ahaz. But when they are devout, the Assyrian will flee swiftly, changing from place to place shamefully, through both your land and your cities. And he depicts the flight before the eyes, showing future things as present by God's power. But the phrase, For he brings a blow upon you, to see the way of Egypt, Symmachus interpreted thus: He will strike with a rod, and will lift up his staff against you, because of the way of Egypt. But others say that Hoshea the son of Elah, king of Israel, having been enslaved to Shalmaneser the king of the Assyrians, transgressed and called upon Sigor king of Egypt for alliance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"ὁ δὲ Ἀσσύριος ἀγανακτήσας δεσμώτην αὐτὸν ἐποιήσατο, ὡς ἐν τετάρτῃ τῶν Βασιλειῶν φησιν. Ἠγανάκτησε γὰρ, φασὶν, ὁ Θεὸς, ὅτι μὴ ἐπ' αὐτῷ θαῤῥήσας, ἐπὶ τὸν Αἰγύπτιον ἤλπισεν. Ὥσπερ οὖν καὶ ὅτε Ἄχαζ τὸνἈσσύριον ἐπεκαλέσατο κατὰ τῆς Δαμασκοῦ. Ἀλλ' οὐδὲν ταῦτα πρὸς τοὺς ἐν Ἱερουσαλὴμ, πρὸς οὓς νῦν ὁ λόγος ἐστὶν, εἰ ὁ Ἰσραὴλ ἐπεκαλέσατο τὸν Αἰγύπτιον. Τῷ δὲ Ἀσσυρίῳ, φησὶν, ἐπεγερεῖ Κύριος μάστιγα κατὰ τὴν πληγὴν Μαδιάμ. Ἀντὶ δὲ τοῦ, ἐν τόπῳ θλίψεως, Σύμμαχος ἐξέδωκεν, Σοῦρ Χωρὴβ, ὡς μὴ δύνασθαι νοεῖν ἡμᾶς τὴν ἐπὶ τοῦ Γεδεὼν κατὰ τῶν Μαδιηνέων πληγὴν, ἀλλὰ τὴν ἐπὶ τοῦ Μωϋσέως. Ἡ μὲν γὰρ ἔρημος ἐκαλεῖτο Σοῦρ. Τὸ δὲ ὄρος ἐκαλεῖτο Χωρὴβ, ὡς ἐκ τῶν Ἀριθμῶν ἐγνώκαμεν, ὅτε καὶ ἀπέκτειναν πᾶν ἀρσενικὸν καὶ τοὺς βασιλεῖς Μαδιάμ· οἱ δὲ Ἀσσύριοι πληγέντες τῇ ἐμῇ μάστιγι, ἀποστρέψουσιν ἐν τῇ ὁδῷ τῇ κατὰ θάλασσαν. Τὴν γὰρ κατ' Αἴγυπτον ὁδὸν ὁ Ἀσσύριος φεύγων ἀπήγει, ἐπαναστάντων Αἰθιόπων αὐτῷ, κατὰ τὴν ἱστορίαν εἰποῦσαν· \"Καὶ ἀπέστρεψε Ῥαψάκης, καὶ εὗρε τὸν βασιλέα Ἀσσυρίων πολεμοῦντα ἐπὶ Λαβνᾶ, ὅτι ἤκουσεν ὅτι ἀπῆρεν ἐπὶ Λάχεις. Καὶ ἤκουσε Θαραχᾶ βασιλεὺς Αἰθιόπων λέγων, Ἰδοὺ ἐξῆλθον ζητεῖν μετὰ σοῦ.\" Τινὲς δέ φασιν ὡς ἀγανακτήσας τῶν Ἀσσυρίων ὁ βασιλεὺς κατὰ τοῦ βασιλέως Αἰγύπτου, ἐφ' οἷς ἐπηγγείλατο συμμαχεῖν τῷ Ὠσηὲ τῷ βασιλεῖ Ἰσραὴλ, κατ' Αἰγυπτίων ἐστράτευσε, σύμφωνα τοῖς φθάσασι λέγοντες. Ἀλλ' εἰρήκαμεν ὡς οὐδὲν ταῦτα πρὸς Ἱερουσαλήμ. Καὶ νῦν δὲ φυγὴν ὁ λόγος τῶν Ἀσσυρίων ἔσεσθαι προθεσπίζει, ἀλλ' οὐκ εὐημερίαν τοσαύτην, ὡς καὶ καθ' ἑτέρων στρατεύεσθαι.","english":"But the Assyrian, becoming indignant, made him a prisoner, as it says in the fourth book of Kingdoms. For God, they say, became indignant because, not having trusted in him, he hoped in the Egyptian. Just as also when Ahaz called upon the Assyrian against Damascus. But these things are nothing to those in Jerusalem, to whom the present discourse is directed, if Israel called upon the Egyptian. But against the Assyrian, he says, the Lord will rouse a scourge according to the plague of Midian. And in place of \"in the place of affliction,\" Symmachus rendered \"Shur Horeb,\" so that we cannot understand the plague against the Midianites in the time of Gideon, but rather that in the time of Moses. For the desert was called Shur. And the mountain was called Horeb, as we have learned from Numbers, when they also killed every male and the kings of Midian. But the Assyrians, struck by my scourge, will turn back on the road by the sea. For the Assyrian was leading away fleeing by the road toward Egypt, when the Ethiopians rose up against him, according to the history that says: \"And Rabshakeh returned, and found the king of the Assyrians warring against Libnah, for he heard that he had departed for Lachish. And Tirhakah king of the Ethiopians heard, saying, Behold, I have come out to fight with you.\" But some say that the king of the Assyrians, becoming indignant against the king of Egypt, because he had promised to ally with Hoshea king of Israel, marched against the Egyptians, saying things in agreement with what has gone before. But we have said that these things are nothing to Jerusalem. And now the discourse foretells that there will be a flight of the Assyrians, but not such great prosperity as to march even against others.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"Ἀλλ' ἐκεῖνος μὲν, φησὶ, ταῦτα πείσεται. Ὑμεῖς δὲ τεύξεσθε παραμυθίας, μηκέτι ὑποκείμενοι τῷ ζυγῷ τῶν Ἀσσυρίων. Φησὶ γὰρ ἐν ταῖς Βασιλείαις, ὡς ὁ Ἀσσύριος Ἐζεκίᾳ φόρον ἐπέθηκε τριακόσια τάλαντα χρυσίου. Καὶ κινήσας, τούς τε ἱεροὺς θησαυροὺς καὶ τοὺς βασιλικοὺς παρέσχεν αὐτῷ. Ζυγὸν οὖν εἰκότως τοῦτον ἐκάλεσε. Διὸ προστάττονται παρακαλεῖν τὸν λαὸν, οἱ τοῦτο πρᾶξαι δυνάμενοι. Τί δὲ παρακαλεῖν; ὑπὲρ τοῦ μεῖναι, καὶ μὴ φόβῳ μελετῆσαι δρασμόν. Τινὲς δέ φασιν, Παρακαλεῖτε ταύτῃ τῇ τῆς εὐσεβείας ἐμμένειν ὁδῷ· ὡς δὲ περὶ τῶν ὅσον οὔπω γενησομένων θεσπίζων, τὸ σήμερον εἰκότως προσέθηκε, πρὸς ἀντιδιαστολὴν τῶν χρόνοις ὕστερον ἐσομένων περί τε τὸν Ἀσσύριον, καὶ τὸ κατάλειμμα τοῦ Ἰακώβ· ἃ δὴ πρὸ τῶν νυνὶ προκειμένων ἐλέγετο. Διό φησιν· Παρακαλεῖτε σήμερον μὴ φυγεῖν, τὴν νῦν δὴ καὶ σήμερον ἐπ' Ἐζεκίου τῶν Ἀσσυρίων μέλλουσαν ἔφοδον. Βουνοὺς δέ φησιν, τοὺς ἐπαναβεβηκότας ψυχῇ, καὶ φρονήματι, προφήτας καὶ ἱερέας. Ἐπεὶ καὶ ἀλλαχοῦ φησιν· \"Παρακαλεῖτε τὸν λαόν μου, λέγει ὁ Θεὸς, ἱερεῖς, λαλήσατε εἰς τὴν καρδίαν Ἱερουσαλὴμ, παρακαλεῖτε αὐτήν. Κατὰ τὴν βουλὴν δὲ αὐτῶν λέγει τῶν Ἀσσυρίων, τοῦτ' ἔστι, Πείσονται θᾶττον ἃ καθ' ὑμῶν ἐβουλεύσατο. λγλδʹ. Ἰδοὺ ὁ Δεσπότης Κύριος Σαβαὼθ συνταράσσει τοὺς ἐνδόξους μετὰ ἰσχύος· καὶ οἱ ὑψηλοὶ τῇ ὕβρει συντριβήσονται, καὶ ταπεινωθήσονται, καὶ πεσοῦνται οἱ ὑψηλοὶ μαχαίρᾳ· ὁ δὲ Λίβανος σὺν τοῖς ὑψηλοῖς πεσεῖται9. Αὐτάρκως περὶ τῆς τῶν Ἀσσυρίων ἀλαζονείας εἰπὼν καὶ τῆς καθαιρέσεως, νῦν περὶ τῆς κατ' ἔθνος πολυαρχίας διεξέρχεται.","english":"But he, it says, will suffer these things. You, however, will obtain consolation, no longer being subject to the yoke of the Assyrians. For it says in the Books of Kingdoms that the Assyrian imposed a tribute of three hundred talents of gold on Hezekiah. And having stirred up both the sacred and the royal treasuries, he gave them to him. Reasonably, then, he called this a yoke. Therefore those able to do this are commanded to encourage the people. But to encourage them for what? For remaining, and not to practice flight out of fear. But some say: Encourage them to remain in this way of piety; and as one prophesying about things that will soon come to pass, he reasonably added \"today,\" by way of distinction from the things that will happen later in time concerning both the Assyrian and the remnant of Jacob; which things were indeed spoken before those now set before us. Therefore he says: Encourage today, that is, not to flee the present and today's impending assault of the Assyrians in the time of Hezekiah. And he calls \"hills\" those who are set high in soul and in understanding—prophets and priests. Since also elsewhere he says: \"Encourage my people, says God, you priests; speak to the heart of Jerusalem, encourage her.\" And \"according to their counsel,\" he says, meaning that of the Assyrians—that is, they will swiftly suffer the things they counseled against you. 34. Behold, the Master, the Lord of Hosts, throws into confusion the glorious ones with might; and the lofty ones will be crushed in their insolence, and they will be brought low, and the lofty ones will fall by the sword; and Lebanon with its lofty ones will fall. Having spoken sufficiently about the arrogance of the Assyrians and their overthrow, he now goes through the matter of the many-ruled condition of the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"Ἐθνάρχαι γὰρ ἦσαν εἰδωλολατρείᾳ τὸν Κτίστην ὑβρίζοντες, καὶ πρὸς οἶκον φρονήματος ἐπαιρόμενοι. Καὶ τὴν τούτων οὖν προθεσπίζει καθαίρεσιν. Τινὲς δέ φασιν ὡς περὶ τῆς τοῦ Σωτῆρος ἐπιδημίας μέλλων εἰπεῖν, τοὺς πάλαι φρονοῦντας ἐπὶ τῇ τοῦ νόμου σκιᾷ, καθελεῖν ἐπαγγέλλεται.\n\nἸσχυροὶ γὰρ ὄντως τῇ ὕβρει γεγόνασιν, οὐ προφήτας μόνον ἀπεκτονότες, καὶ τοῖς τὰ βέλτιστα συμβουλεύουσι μαθηταῖς λέγοντες ἀναιδῶς, Ἄλλα ἡμῖν λαλεῖτε, καὶ ἀναγγέλλετε ἡμῖν ἑτέραν πλάνησιν, ἀλλὰ καὶ αὐτῷ τὴν γλῶτταν ἐπιθήγοντες τῷ Χριστῷ, οἷς ὀξυτάτην τὸν Θεὸν ἐποίσειν ὀργὴν τῆς ἱερωσύνης τούτους ἐκτέμνουσαν ἢν ἐκάλεσε μάχαιραν. Εἴποι δ' ἂν καὶ τῶν πολεμίων τὴν ἐπ' αὐτοὺς χωρήσασαν μάχαιραν. Ἀλλὰ καὶ ὁ Λίβανος, φησὶ, σὺν τοῖς ὑψηλοῖς πεσεῖται, οὕτω τὸν νεὼν μετὰ τῶν ἐπηρμένων ἱερέων δηλῶν. Λίβανον δὲ καὶ τὴν Ἱερουσαλὴμ οἱ δὲ καλεῖν ἡ Γραφή. Πρὸς ἣν ὁ Ζαχαρίας φησί· \"Διάνοιξον, ὁ Λίβανος. τὰς θύρας σου, καὶ καταφαγέτω πῦρ τὰς κέδρους σου. Ὀλολυξάτω, πίτυς, ὅτι πέπτωκε κέδρος. Ὀλολύξατε, δρύες τῆς Βασανίτιδος, ὅτι κατεσπάσθη ὁ δρυμός σου ὁ σύμφυτος.\" Κατὰ δὲ τὴν προτέραν ἐξήγησιν, τὴν τῶν κατ' ἔθνος βασιλέων, καὶ αὐτοῦ τοῦ κατὰ τὸν νόμον ζῶντος λαοῦ παριστῶν τὴν καθαίρεσιν, τὸν χρόνον καθ' ὃν ἔσται ταῦτα συνάπτει, τὴν εἰς ἀνθρώπους λέγων πάροδον τοῦ Χριστοῦ.","english":"For they were ethnarchs, insulting the Creator with idolatry and lifting themselves up to a house of pride. And so he foretells their destruction. But some say that, intending to speak about the coming of the Savior, he promises to destroy those who formerly prided themselves on the shadow of the law.\n\nFor they truly became strong in insolence, not only having killed the prophets and saying shamelessly to the disciples who gave the best counsel, \"Speak other things to us, and announce to us another deception,\" but also sharpening their tongue against Christ himself, upon whom God would bring the sharpest wrath, cutting them off from the priesthood, which he called a sword. One might also speak of the sword of the enemies that came upon them. But Lebanon also, it says, will fall with its high places, thus signifying the temple together with the exalted priests. And some call Jerusalem Lebanon. To which Zechariah says: \"Open, O Lebanon, your doors, and let fire devour your cedars. Let the pine wail, because the cedar has fallen. Wail, you oaks of Bashan, because your dense forest has been torn down.\" According to the earlier interpretation, presenting the destruction of the kings of each nation and of the people themselves who lived according to the law, he joins the time at which these things will be, speaking of the coming of Christ to mankind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Ἔδει γὰρ αὐτοῦ τὰ περὶ τῆς ἐκ Παρθένου γενέσεως ἤδη διδάξαντα, καὶ τὸν τρόπον τῆς γενέσεως, τάς τε ἐπωνύμους προσηγορίας τῶν ἐπινοουμένων ἐν αὐτῷ δυνάμεων, ἀκολούθως συνειπεῖν, ἐξ ὁποίου γένους, ὁποίας ἔσται φυλῆς, οἷά τε κατορθώσειν αὐτοῦ ἡ εἰς ἀνθρώπους ἤμελλε κάθοδος, ἐν οἷς ἐστι καὶ ἡ τῶν κατὰ τόπον ἀρχόντων καθαί ρεσις αἰσθητῶν τε καὶ ἀοράτων, οἳ τὴν πλάνην αὐτοῖς τῆς εἰδωλολατρείας εἰργάζοντο. Τοὺς δὲ ὑψηλοὺς πολλάκις ὠνόμασεν, ὧν τὸ σύστημα τῷ Λιβάνῳ καὶ ταῖς ἐν αὐτῷ κέδροις, διὰ τὸ ὕψος ἀφομοιοῖ, συμφώνως τὸ, \"Εἶδον τὸν ἀσεβῆ ἐπαιρόμενον ὑπὲρ τὰς κέδρους τοῦ Λιβάνου.\" Καὶ πάλιν, \"Φωνὴ Κυρίου συντρίβοντος κέδρους· συντρίψει Κύριος τὰς κέδρους τοῦ Λιβάνου, καὶ λεπτυνεῖ αὐτὰς ὡς τὸν μόσχον τὸν Λίβανον,\" καὶ τὴν Ἱερουσαλὴμ δὲ μετὰ τῶν ἱερέων καὶ τῶν ἐν αὐτῇ νομοδιδασκάλων σημαίνων φησίν· Ὁ δὲ Λίβανος σὺν τοῖς ὑψηλοῖς πεσεῖται. ΚΕΦΑΛ. ΙΑʹ. αιʹ. Καὶ ἐξελεύσεται ῥάβδος ἐκτῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται. Ἀναπαύσεται ἐπ' αὐτὸν πνεῦμα τοῦ Θεοῦ. πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύοσ9, κ.τ.λ. Πῶς δὲ τοῦτο ἔσται, παρίστησιν, ἐκ ῥίζης Ἰεσσαὶ ῥάβδον εἰπὼν ἐξελεύσεσθαι, ἣ πάντας συντρίψει τοὺς ὑψηλούς. Ἀντὶ δὲ τοῦ ἐκ ῥίζης, ἀπὸ κορμοῦ συμφώνως ἑρμήνευσαν οἱ λοιποί. Καὶ γὰρ ἦν ἡ φυλὴ, καὶ πάτρια, ἐξ ἧς ἦν ὁ Χριστὸς, ὥσπερ τις κορμὸς, οὐκέτι κλάδους ἔχων, τῶν ἐκ διαδοχῆς τοῦ Δαβὶδ βασιλέων ἐκλελοιπότων μετὰ τὴν ἅλωσιν τὴν ὑπὸ τῶν Ἀσσυρίων. Τὴν δὲ ῥάβδον, ῥαβδίον Ἀκύλας ἐξέδωκε, τοῦ Χριστοῦ δηλῶν τὸ κατὰ σάρκα μέτριόν τε καὶ ταπεινόν.","english":"For it was necessary that, having already taught the things concerning his birth from the Virgin, and the manner of the birth, and the namesake titles of the powers conceived in him, he should speak in order also of what sort of race he would be, of what tribe, and what sort of things his descent to men was going to accomplish, among which is also the cleansing of the rulers in each place, both perceptible and invisible, who wrought the error of idolatry for them. But he has often called them \"the high ones,\" whose company he likens to Lebanon and the cedars in it, because of their height, in agreement with \"I saw the impious one exalted above the cedars of Lebanon.\" And again, \"The voice of the Lord crushing cedars; the Lord will crush the cedars of Lebanon, and will make them thin as the calf Lebanon,\" and signifying Jerusalem together with the priests and the teachers of the law in it, he says: \"And Lebanon with its high ones shall fall.\" CHAPTER 11. And there shall come forth a rod from the root of Jesse, and a flower shall rise up from the root. The Spirit of God shall rest upon him, a spirit of wisdom and understanding, a spirit of counsel and strength, etc. How this shall be, he sets forth, saying that a rod shall come forth from the root of Jesse, which shall crush all the high ones. But instead of \"from the root,\" the rest translated in agreement as \"from the stem.\" For the tribe and ancestral line from which Christ came was like a stem no longer having branches, since the kings succeeding from David had failed after the capture by the Assyrians. But the rod Aquila rendered as \"little rod,\" indicating the modest and lowly character of Christ according to the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"Εἴρητο δὲ πρὸς Δαβίδ· \"Ἐκ καρποῦ τῆς ὀσφύος σου θήσομαι ἐπὶ τοῦ θρόνου σου.\" Οἷς δὴ σύμφωνα καὶ οἱ προφῆταί φασιν, ὡς ἂν πανταχόθεν μαρτυρούμενον πιστεύηται γεγονός· πρὸς ἃ δὴ βλέπων καὶ ὁ Παῦλός φησιν, \"Ὃ προεπηγγείλατο διὰ τῶν προφητῶν αὐτοῦ ἐν Γραφαῖς ἁγίαις περὶ τοῦ Υἱοῦ αὐτοῦ τοῦ γενομένου ἐκ σπέρματος Δαβὶδ κατὰ σάρκα.\" Δηλοῖ δὲ ἡ ῥάβδος, ἢ τὸ βασιλικὸν ἀξίωμα τοῦ προφητευομένου (σύνθημα γὰρ βασιλείας ἡ ῥάβδος), ἢ τὴν παντοκρατορικὴν αὐτοῦ δύναμιν, δι' ἧς ἀνέχει τὸ πᾶν. Ἢ δι' ἧς ἀνέχει τὴν τῶν ἀνθρώπων ἀσθένειαν· κατὰ τὸ, \"Ἡ ῥάβδος σου καὶ ἡ βακτηρία σου, αὗταί με παρεκάλεσαν.\" Ὑποστηρίζει γὰρ δικαίους ὁ Κύριος, κατὰ τὸ γεγραμμένον. Ὠνόμασται δὲ διὰ φωνῆς προφητῶν ῥάβδος εὐκλεὴς, ῥάβδος μεγαλοσύνης. Ῥάβδος δὲ καὶ ἑτέρως, ἐπείπερ ἐστὶ ποιμὴν ἀγαθός· πρὸς ὅν φησί τις προφήτης· \"Ποίμαινε λαόν σου ἐν ῥάβδῳ φυλήν σου, πρόβατα κληρονομίας σου.\" Καὶ, ὡς κριτὴς δὲ λέγοιτο ῥάβδος, ἀποδιδοὺς ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ· πρὸς ὃν εἴρηται περὶ τῶν ἐξ Ἰσραὴλ ἀπειθῶν, \"Ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ.\" Οὗπερ εἰς τύπον ἐλήφθη καὶ ἡ ῥάβδος Ἀαρὼν, ἡ βλαστήσασα κάρυα· σύμβολον δέ φασιν τοῦτο τῆς πρὸς ὀλίγον τοῦ Σωτῆρος ἐν τῷ θανάτῳ κοιμήσεως. Ἀϋπνίας γὰρ εἶναι τὸ δένδρον ποιητικὸν, δι' ἧς ῥάβδου θείας ὄντως καὶ νοητῆς, Μωϋσῆς θαυματουργῶν εἰς ἐλευθερίαν ἐξῆγε τὸν Ἰσραήλ·","english":"And it had been said to David: \"From the fruit of your loins I will set upon your throne.\" With these things the prophets also speak in agreement, so that, being testified to from every side, it may be believed to have happened; looking to these things Paul also says, \"Which he promised beforehand through his prophets in the holy Scriptures concerning his Son, who was born of the seed of David according to the flesh.\" The rod signifies either the royal dignity of the one prophesied (for the rod is a token of kingship), or his almighty power, through which he sustains the whole. Or that through which he sustains the weakness of men; according to, \"Your rod and your staff, these have comforted me.\" For the Lord supports the righteous, according to what is written. And by the voice of the prophets he has been named a glorious rod, a rod of greatness. And a rod in another way also, since he is the good shepherd; to whom one of the prophets says: \"Shepherd your people with a rod, the tribe of your inheritance, the sheep of your inheritance.\" And as a judge he might be called a rod, rendering to each according to his works; to whom it has been said concerning the disobedient of Israel, \"You shall shepherd them with a rod of iron.\" To this as a type was taken also the rod of Aaron, which budded nuts; and they say this is a symbol of the Savior's brief sleep in death. For the tree is productive of wakefulness, through which rod, truly divine and intelligible, Moses, working wonders, led Israel out to freedom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"διὸ καὶ Θεοῦ ῥάβδον ταύτην ὠνόμαζε. Γέγονε γὰρ αὐτῷ ῥάβδος δυνάμεως κατὰ τὸ γεγραμμένον. Λέγεται δὲ καὶ ἄνθος. Ἐν αὐτῷ γὰρ, ἡμῶν ἡ φύσις πρὸς ἀφθαρσίαν ἀνέθαλεν, καὶ εἰς καινότητα ζωῆς. Ἄνθος δὲ καὶ διὰ τὴν νοητὴν εὐοσμίαν. \"Ἐγὼ γὰρ, φησὶν, ἄνθος τοῦ πεδίου, κρίνον τῶν κοιλάδων.\" Λέγει δὲ καὶ ὁ θεῖος Ἀπόστολος, \"Τῷ δὲ Θεῷ χάρις τῷ πάντοτε θριαμβεύοντι ἡμᾶς ἐν Χριστῷ, καὶ τὴν ὀσμὴν τῆς γνώσεως αὐτοῦ φανεροῦντι δι' ἡμᾶς, ἐν παντὶ τόπῳ, [ὅτι] Χριστοῦ εὐωδία ἐσμὲν τῷ Θεῷ.\" Δηλοῖ δὲ τὸ ἄνθος καὶ τὴν πᾶσιν αὐτοῦ κεχαρισμένην ἐπιδημίαν, ὅτι ἐν βραχεῖ τὴν χάριν παρασχόμενος τῆς ἐνανθρωπήσεως, ταχεῖαν καὶ οἱονεὶ παροδικὴν ποιεῖται τὴν ἐπιδημίαν. Ἐπαναπαύσεσθαι δέ φησι πνεῦμα Θεοῦ πολλὰς ἔχον τὰς ἐνεργείας· οὐχ ὅτι ἦν πνευματοφόρος ψιλὸς γενόμενος ἄνθρωπος, ἀλλ' ὅτι Θεὸς ἐνανθρωπήσας οἰκειοῦται τὰ τῆς ἀνθρωπότητος ἴδια. Ἄνθρωπος γὰρ οὐκ οἴκοθεν ἔχει τὰ χαρίσματα τὰ τοῦ πνεύματος, ἀλλ' αὐτὸ τοῦτο χάρισμά τε καὶ δῶρον Θεοῦ. \"Τί γὰρ ἔχεις, φησὶν, ὃ οὐκ ἔλαβες;\" Ταῦτα τοίνυν οὐχ ἑαυτῷ, Θεὸς ὢν, ἐδέξατο· ἀλλ' ἡμῖν τοῖς ἐν ἐνδείᾳ παντὸς ἀγαθοῦ. Χορηγὸς γὰρ αὐτὸς τοῦ πνεύματος, καὶ οὐκ ἐκ μέτρου διδοὺς, ἀλλ' ὡς ἐξ ἰδίου πληρώματος. Οὐκ οὖν τὸ λαβεῖν ἐπ' αὐτοῦ, τῷ τῆς κενώσεως λογίζεται μέτρῳ· ἀναπαύσεται δὲ, φησὶν, ἐπ' αὐτὸν, ἐπὶ τοῦ Ἀδὰμ μὴ ἀναπαυσάμενον πρὸς ἁμαρτίαν ἐκκλίναντα, καθὰ καὶ οἱ μετ' αὐτόν. Πάντες γὰρ ἐξέκλιναν, ἅμα ἠχρειώθησαν, ὁ δὲ Μονογενὴς καίτοι γεγονὼς καθ' ἡμᾶς ἀνάλωτος ἦν ἁμαρτίαις.","english":"Therefore he also called this the rod of God. For it became for him a rod of power, according to what is written. But it is also called a flower. For in him our nature blossomed forth toward incorruption and into newness of life. And it is a flower also because of the intelligible fragrance. \"For I,\" he says, \"am the flower of the field, the lily of the valleys.\" And the divine Apostle also says, \"But thanks be to God, who always leads us in triumph in Christ, and makes manifest through us the fragrance of his knowledge in every place, [because] we are the aroma of Christ to God.\" But the flower also signifies his visitation, gracious to all, because in a short time bestowing the grace of the incarnation, he makes his visitation swift and, as it were, passing. And he says that the Spirit of God, having many energies, will rest upon him; not that he was a mere man bearing the Spirit, but that God, having become man, appropriates the things proper to humanity. For man does not have the gifts of the Spirit from himself, but this very thing is a gift and a donation of God. \"For what do you have,\" he says, \"that you did not receive?\" These things, then, he did not receive for himself, being God, but for us who are in need of every good thing. For he himself is the provider of the Spirit, and does not give by measure, but as from his own fullness. Therefore the receiving, in his case, is reckoned by the measure of the kenosis; but he will rest upon him, he says, whereas he did not rest upon Adam, who turned aside to sin, just as those after him also did. For all turned aside, together they became useless, but the Only-Begotten, although he became like us, was invulnerable to sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":197,"ref":"p197","source":"Ἐπανεπαύσατο οὖν τῇ τοῦ ἀνθρώπου φύσει τὸ Πνεῦμα τὸ ἅγιον, ὡς, ἐν αὐτῷ πρώτῳ, καὶ ὡς ἐν ἀπαρχῇ τοῦ γένους δευτέρᾳ, ὡς ἂν καὶ ἐν ἡμῖν ἐπαναπαύηται τοῖς πιστεύουσι. Κληρονομοῦμεν γὰρ τῶν τοῦ Χριστοῦ χαρισμάτων, ὡς καὶ τῶν τοῦ πρωτοπλάστου κακῶν. Ὅτι δὲ μὴ μερικὴν εἶχε τὴν τοῦ πνεύματος μέθεξιν, ἀλλ' ἦν τὸ πλήρωμα τῆς θεότητος, τὸ ὡς ἐν ἰδίῳ ναῷ καταλύον σαρκὶ τῇ ψυχῇ νοερᾷ ἐψυχωμένῃ, δηλοῖ λέγων· Καὶ ἐμπλήσει αὐτὸν πνεῦμα φόβου Θεοῦ, καὶ τὰ ἑξῆς. Οὐ καθ' ἓν δὲ χάρισμα πνεῦμα διάφορον, ἑνὶ δὲ, καὶ τῷ αὐτῷ, διάφοροι πρόσεισιν ἐνέργειαι, κατὰ Παῦλον λέγοντα· \"Πάντα ἐνεργεῖ τὸ ἓν καὶ τὸ αὐτὸ πνεῦμα διαιροῦν ἰδίᾳ ἑκάστῳ,\" καθὼς βούλεται, ὡς καὶ ὁ τοῦ Θεοῦ Λόγος ἐνεργεῖ πολυτρόπως. Ζωὴ γάρ ἐστι, φῶς τε, καὶ δύναμις. Εἰπὼν δὲ ὅτι τεχθήσεται κατὰ καιροὺς ὁ Ἐμμανουὴλ, τὰ δι' ὧν ἔσται γνώριμος, προσεπάγει χρησίμως, ἀπό τε τῆς ἐν αὐτῷ θεοπρεποῦς ἀρετῆς, καὶ τῆς τῶν ἔργων λαμπρότητος λέγων· Οὐ κατὰ τὴν δόξαν κρινεῖ, οὐδὲ κατὰ τὴν λαλιὰν ἐλέγξει· ἃ δὴ σαφῶς ἐξέδωκε Σύμμαχος εἰπών· Οὐ τῇ ὁράσει τῶν ὀφθαλμῶν αὐτοῦ κρινεῖ, οὐδὲ τῇ ἀκοῇ τῶν ὠτῶν αὐτοῦ ἐλέγξει· ἐν εὐθύτητι πτωχοὺς γῆς. Μαρτυρεῖ δὲ τούτοις τὰ Εὐαγγέλια. Σὺν παῤῥησίᾳ γὰρ ἤλεγχε πολλῇ νῦν μὲν τοὺς ἱερέας, λέγων· Ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τοῦ Θεοῦ, καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς. Νῦν δὲ τοῦς Γραμματεῖς καὶ Φαρισαίους, οὐαὶ τούτοις πολλάκις εἰπών. Ἀλλ' οὐδὲ κατὰ τὴν λαλιὰν ἤλεγχεν, εἰς δὲ τὰς καρδίας ὁρῶν ἔφασκε·","english":"The Holy Spirit therefore rested upon the nature of man, so that, as in him first, and as in the second firstfruits of the race, so also he might rest in us who believe. For we inherit the gifts of Christ, as also the evils of the first-formed man. But that he did not have a partial participation in the Spirit, but was the fullness of the Godhead, dwelling as in his own temple in flesh animated by a rational soul, he makes clear when he says: And the Spirit of the fear of God shall fill him, and the things that follow. Nor is the Spirit one different gift after another, but to one and the same Spirit different operations come, according to Paul who says: \"All these things works the one and the same Spirit, dividing to each one individually,\" as he wills, just as also the Word of God works in many ways. For he is life, and light, and power. And having said that Emmanuel will be born at the appointed times, he adds usefully the things by which he will be known, from the God-befitting virtue in him and from the splendor of his works, saying: He shall not judge according to appearance, nor reprove according to speech; which things Symmachus clearly rendered, saying: He shall not judge by the sight of his eyes, nor reprove by the hearing of his ears; in uprightness the poor of the earth. And the Gospels bear witness to these things. For with great boldness he reproved, now the priests, saying: The kingdom of God shall be taken from you, and given to a nation producing its fruits. And now the scribes and Pharisees, having often said woe to them. But neither did he reprove according to speech, but seeing into hearts he said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"\"Τί με πειράζετε, ὑποκριταί;\" τοῖς Ἡρωδιανοῖς λέγων (πράκτορες δὲ οὗτοι τελωνῶν), ἐρωτῶσιν εἰ ἔξεστι δοῦναι κῆνσον Καίσαρι· \"Ἐπιδείξατε γάρ μοι, φησὶ, τὸ νόμισμα τοῦ κήνσου,\" καὶ τὰ ἑξῆς. Καίτοι λόγοις ἐχρῶντο καλοῖς, \"Διδάσκαλε, λέγοντες, οἴδαμεν ὅτι τὴν ὁδὸν τοῦ Θεοῦ διδάσκεις ἐν ἀληθείᾳ·\" καὶ ὅμως αὐτοὺς κακουργοῦντας ἐξήλεγξε. Καὶ ταπεινῷ δὲ κρίσιν ἔκρινεν, ἠλέγχετε τοὺς ταπεινοὺς τῆς γῆς, ἢ κατὰ Σύμμαχον, τοὺς πτωχοὺς ἐν εὐθύτητι· περὶ ὧν ἔλεγεν, \"Μακάριοι οἱ πτωχοὶ τῷ πνεύματι,\" οἵους εἶναι συνέβαινε τοὺς αὐτοῦ μαθητὰς, οὓς ἤλεγχε, ποτὲ μὲν λέγων· \"Ἀκμὴν καὶ ὑμεῖς ἀσύνετοί ἐστε.\" Καὶ πάλιν, \"Οὔπω νοεῖτε οὐδὲ συνίετε;\" ποτὲ δὲ τῷ Πέτρῳ, \"Ὀλιγόπιστε, εἰς τί ἐδίστασας.\" Καὶ πλεῖστα τοιαῦτα λέγων διήλεγχε. Πρὸς οἷς φησι· Καὶ πατάξει γῆν τῷ λόγῳ τοῦ στόματος αὐτοῦ. Ὅμοιον τῷ, \"Οὐκ ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν, ἀλλὰ μάχαιραν.\" Μάχαιρα δὲ ὁ λόγος τοῦ στόματος αὐτοῦ, δι' οὗ τὰ γεώδη φρονήματα τῶν εἰς αὐτὸν πεπιστευκότων ἀνῄρει. Τινὲς δέ φασιν, ὡς τὸ θεῖον τοῦ Σωτῆρος διὰ","english":"Why do you test me, hypocrites?\" he says to the Herodians (these were agents of the tax collectors), who ask whether it is lawful to give the census-tax to Caesar: \"Show me,\" he says, \"the coin of the census-tax,\" and the rest. And yet they were using fine words, saying, \"Teacher, we know that you teach the way of God in truth\"; and nevertheless he exposed them as evildoers. And he judged judgment for the lowly—\"you were reproving the lowly of the earth,\" or according to Symmachus, \"the poor in uprightness\"—concerning whom he said, \"Blessed are the poor in spirit,\" such as his disciples happened to be, whom he reproved, sometimes saying: \"Are you also still without understanding?\" And again, \"Do you not yet understand, neither comprehend?\" and sometimes to Peter, \"O you of little faith, why did you doubt?\" And by saying very many such things he reproved them. To which he adds: And he shall strike the earth with the word of his mouth. Similar to, \"I did not come to cast peace upon the earth, but a sword.\" And the sword is the word of his mouth, by which he was destroying the earthly-minded thoughts of those who had believed in him. But some say that the divine power of the Savior through","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"τούτων παρίσταται. Γῆν γὰρ λέγει μάλιστα μὲν, ἢν ἂν καταρᾶσαι. Τὸ ἀληθὲς δ' ἂν εἴη καὶ ἐπὶ πάσης τὸ εἰρημένον. Κατηράσατο γὰρ σύμπασαν τὴν ἀνθρώπου φύσιν εἰπών· \"Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ.\" Καὶ κόσμον ἀσεβῶν ὕδατι καταπνίξας· ἔτι δὲ καὶ τὴν Ἰουδαίαν ἐπὶ τῇ κατ' αὐτοῦ παροινίᾳ λέγων, \"Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος.\" Ἐγκαταλειφθεῖσα δὲ παρ' αὐτοῦ πολέμῳ καὶ πυρὶ δεδαπάνηται. Τὴν δὲ θείαν αὐτοῦ φύσιν πρὸς τοῦτο παρίστησι τὸ, Ἐν πνεύματι τὰ χειλέων ἀνελεῖν ἀσεβῆ. Ἐπετίμα γὰρ τοῖς ἀκαθάρτοις πνεύμασι. Καὶ ὅσον μὲν ἧκεν εἰς τὸ ἀνθρώπινον, ἡ διὰ στόματος καὶ χειλέων ἀπεκτυπεῖτο φωνή. Τῇ δὲ ἀῤῥήτῳ δυνάμει τοῦ Πνεύματος τὸ τῶν δαιμονίων συνεθραύετο γένος, ὡς βοῶντας λέγειν· \"Τί ἡμῖν καὶ σοὶ, Υἱὲ τοῦ Θεοῦ; ἦλθες πρὸ καιροῦ βασανίσαι ἡμᾶς. Οἴδαμέν σε, τίς εἶ, ὁ ἅγιος τοῦ Θεοῦ.\" Ἀλλὰ καὶ ἔσται, φησὶν, δικαιοσύνη ἐζωσμένος τὴν ὀσφὺν αὐτοῦ. Καὶ ἀλήθεια εἰλημμένος τὰς πλευράς. Κατὰ δὲ τὸν Σύμμαχον, Καὶ ἔσται δικαιοσύνη περίζωμα τῆς ὀσφύος αὐτοῦ. Καὶ ἡ πίστις περίζωμα τῶν λαγόνων αὐτοῦ. Ἀξίωμα γὰρ αὐτῷ τῶν ἐν κόσμῳ τὸ σύμπαν οὐδέν. Ἀντὶ βασιλικῆς δὲ ζώνης χρυσῆς τε καὶ διαλίθου, τὴν δικαιοσύνην φησὶν ἐξῶσθαι καὶ τὴν ἀλήθειαν. Δηλοῖ δὲ καὶ ταῦτα τὴν τοῦ λόγου θεότητα, ὃς ἐγενήθη ἡμῖν σοφία ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς καὶ ἀπολύτρωσις, κατὰ τὸν θεῖον Ἀπόστολον. Καὶ ὁ Σωτὴρ δέ φησιν· \"Ἐγώ εἰμι τὸ φῶς\" ἡ ἀλήθεια καὶ ἡ ζωή.","english":"From these things it is established. For he calls \"earth\" chiefly that which he curses. But what is said would be true also in the case of every [land]. For he cursed the whole nature of man, saying: \"Earth you are, and to earth you shall return.\" And he drowned the world of the ungodly with water; and further, also [he spoke] to Judea because of its drunken insolence against him, saying: \"Behold, your house is left to you desolate.\" And having been abandoned by him, it has been consumed by war and fire. But that it is his divine nature [that is present] to this end, the [passage] \"In the spirit he shall slay the ungodly with the lips\" establishes. For he was rebuking the unclean spirits. And as far as concerned the human [side], the voice was sounded forth through mouth and lips. But by the ineffable power of the Spirit the race of demons was crushed, so that they cried out and said: \"What have we to do with you, Son of God? Have you come before the time to torment us? We know who you are, the Holy One of God.\" But also, he says, \"righteousness shall be his belt about his waist, and truth taken up about his sides.\" And according to Symmachus: \"And righteousness shall be the girding of his waist, and faith the girding of his loins.\" For to him the whole of what is in the world is no dignity at all. And instead of a royal belt, golden and set with gems, he says that righteousness and truth are girded about him. And these things also make clear the divinity of the Word, who became for us wisdom from God, both righteousness and sanctification and redemption, according to the divine Apostle. And the Savior also says: \"I am the light,\" the truth and the life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"Ἃ δὴ τὸν ἐκ ῥίζης Ἰεσσαὶ ζώνης περιέσφιγγον τρόπον, βασιλικῷ τε καὶ στρατικῷ σχήματι τὸ κατὰ τῶν ἀφανῶν καὶ ἀοράτων πολεμίων παράστημα τοῦ λόγου σημαίνοντος. Εἰκὸς δὲ καὶ τὸ εὐαγγελικὸν διὰ τούτου σημαίνεσθαι κήρυγμα, κατὰ τὸ, \"Ἡ δικαιοσύνη σου δικαιοσύνη εἰς τὸν αἰῶνα, καὶ ὁ νόμος σου ἀλήθεια.\" Ἦν μὲν γὰρ καὶ ὁ νόμος δικαιοσύνης διδάσκαλος, ἀλλ' οὐκ ἔμεινεν εἰς τὸν αἰῶνα τῆς τελειοτέρας ἀντεισηγμένης. Ἦν δὲ καὶ τύπος ἀληθείας· ὁ δὲ Χριστὸς ἔλεγεν, Ἐγώ εἰμι ἡ ἀλήθεια. Διὰ τοσούτων ὥσπερ εἰκονογραφήσας τὸν προφητευόμενον, ἑξῆς αὐτοῦ διαγράφει τὰ κατορθώματα, δηλῶν ὡς τὰ ἤθη τὰ ἁρπακτικά τε καὶ θηριώδη τὸν τοιοῦτον ἀποθέμενα τρόπον, τοῖς ἐναντίοις ἀνακραθήσεται. Ὁμοῦ τε τοῖς ἐν Ἐκκλησίᾳ νεογνοῖς ὥσπερ ταῦρος καὶ μόσχος βοσκηθήσονται, τῆς αὐτῆς ἐκ τῶν θείων Λόγων μεταληψόμενοι τροφῆς. Καὶ βασιλικοὺς δὲ ἄνδρας καὶ ἐν ἀρχαῖς ὁρῶν πένησι καὶ τοῖς τυχοῦσιν ἐν Ἐκκλησίᾳ συναναστρεφομένους, εἴποις ἂν τὸ παρὸν πληροῦσθαι ῥητόν. Οὐκ ἂν δὲ ἁμάρτοις διὰ μὲν τῶν θηρίων τοὺς ἐθνικοὺς λέγων σημαίνεσθαι, ἄλλου κατ' ἄλλο τῆς ἀλογίας εἴδους χαρακτηριζομένους. Διὰ δὲ τῶν ἡμέρων ζώων καὶ καθαρῶν τοὺς Ἰσραηλίτας, οἳ τῇ τοῦ νόμου διδασκαλίᾳ γεγόνασιν ἡμερώτεροι, σημαίνοντος τοῦ λόγου μίαν ἐξ ἀμφοῖν συστήσεσθαι ποίμνην ἀγρίων τε καὶ ἡμέρων, ἱερῶν τε καὶ ἀνιέρων ὑπὸ τῷ πάντων ἀρχιποίμενι τῷ νέμειν εἰδότι, καθά φησιν ὁ προφήτης, ἐν νομῇ ἀγαθῇ καὶ ἐν τόπῳ πίονι. Καλεῖ δὲ μοσχάριον, τὸν νέον τῶν πιστευσάντων λαὸν τὸν ἐν Χριστῷ νηπιάζοντα. Ταῦρον δὲ τάχα τὸν Ἰσραὴλ, ὡς ἡλικίᾳ προήκοντα·","english":"These things, in a manner, girded the one from the root of Jesse with a belt, the word signifying the equipment against the unseen and invisible enemies by royal and military array. It is likely that the evangelical proclamation is also signified through this, according to the saying, \"Your righteousness is righteousness forever, and your law is truth.\" For the law was also a teacher of righteousness, but it did not remain forever, since the more perfect was introduced in its place. It was also a type of truth; but Christ said, \"I am the truth.\" Having, as it were, depicted the prophesied one through so many things, he next describes his achievements, indicating that those of rapacious and beastly habits, having set aside such a manner, will be mingled with those of the opposite kind. And together the newborn in the Church, like a bull and a calf, will graze, partaking of the same food from the divine Words. And seeing royal men and those in authority associating in the Church with the poor and the common, you would say that the present passage is fulfilled. And you would not err in saying that by the beasts the Gentiles are signified, characterized by different forms of irrationality in different cases. And by the tame and clean animals the Israelites, who became tamer through the teaching of the law, the word signifying that one flock will be formed from both, wild and tame, sacred and profane, under the chief shepherd of all, who knows how to pasture, as the prophet says, in a good pasture and in a rich place. And he calls a calf the new people of those who have believed, the one infant in Christ. And a bull perhaps Israel, as advanced in age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"ἤγουν τὸ μὲν τοὺς εἰσαγομένους τῇ πίστει, τὸ δὲ τοὺς ὑπερκειμένους ἀρετῇ τε καὶ γνώσει. Κατὰ τὸ, \"Εὐλόγησεν, Κύριος, τοὺς μικροὺς μετὰ τῶν μεγάλων.\" Φησὶ δὲ καὶ Δαβίδ· \"Πρεσβύται μετὰ νεωτέρων αἰνεσάτωσαν τὸ ὄνομα Κυρίου. Τὰς ἐν Χριστῷ γὰρ ἡλικίας καὶ Ἰωάννης ἐμφαίνων γράφει παιδίοις καὶ πατράσι καὶ νεανίσκοις· Καὶ παιδίον, φησὶ, νήπιον ἄξει. Τὸ ἄξει, ἀντὶ τοῦ συνάξει λέλεκται. Καὶ τοῦτο δὲ μετὰ τῶν ἄλλων ἐν ἐκκλησίαις ἔστιν ἰδεῖν, τοὺς πλείστους τῶν προεστώτων δι' ἀπλότητα ψυχῆς καὶ ἀκακίαν οὐδὲν νηπίων διαφέροντας. Ὅμως δ' οὖν ἡγουμένους τῶν ἀπὸ παντὸς γένους κατὰ τὸ αὐτὸ συναγομένων. Καὶ βοῦς δὲ φησὶ, καὶ ἄρκτος ὁμοῦ βοσκηθήσονται, καὶ ἅμα ἔσται τὰ παιδία αὐτῶν. Γεωργικῶν γὰρ ἀνδρῶν καὶ ἀγρίων, πενήτων τε καὶ πλουσίων, πονηρῶν τε καὶ ἀγαθῶν ὅπου παῖδες ἐν Ἐκκλησίᾳ συνέρχονται. Ἴσως δὲ παῖδάς φησιν, τὴν τῶν εἰρημένων ὁμοψυχίαν τε καὶ ὁμοπιστίαν. Σαρκοβόρος δὲ τὴν φύσιν λέων ἀχύροις τρεφόμενος ποηφάγου ζώου","english":"That is, on the one hand those being introduced to the faith, and on the other those who are superior in virtue and knowledge. According to the passage, \"The Lord blessed the small with the great.\" And David also says: \"Let the aged with the younger praise the name of the Lord.\" For John too, revealing the ages in Christ, writes to little children and fathers and young men; and, he says, a little child, an infant, shall lead. The word \"shall lead\" is said instead of \"shall gather.\" And this too, along with other things, can be seen in the churches: the majority of those presiding over them, through simplicity of soul and guilelessness, differ in no way from infants. Nevertheless, they are leaders of those gathered together from every race. And he says, the ox and the bear shall feed together, and their young shall be together. For it is of farming men and wild men, poor and rich, wicked and good, that the children come together in the Church. Perhaps he calls them children because of the like-mindedness and shared faith of those mentioned. And the lion, carnivorous by nature, fed on chaff, of a grass-eating animal","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"δίκην, ἄνθρωπος ἂν εἴη πάλιν θηριώδης καὶ ἀπηνὴς, ψιλῇ τῇ λέξει τῆς θείας χαίρων Γραφῆς, ἣν ἄχυρον ὁ λόγος καλεῖ. Πυρὸς γὰρ εἰκότως ὁ ἐν ἀποκρύφῳ νοῦς καὶ ὁ ψυχῶν τρόφιμος λόγος. Ἔτι πρὸς τούτοις, παιδίον νήπιον, ὁποῖον ἦν τὸ μικρῷ πρόσθεν εἰρημένον, ἐπὶ τρώγλην ἀσπίδων καὶ ἐπὶ κοίτην ἐκγόνων ἀσπίδων ἐπιβαλεῖν τὴν χεῖρα, φησὶν, ἀβλαβῶς. Δηλοῖ δὲ ταῦτα τῶν ὑπὸ δαιμόνων ἐνοχλουμένων τὰ σώματα, οἷς ἐμφωλεύοντα καὶ ἑρπυστικὰ ὄντα πνεύματα, καὶ ἰοβόλα, τρώγλαις ὥσπερ ἐγκοιτάζεται τοῖς αἰσθητηρίοις τοῦ σώματος. Ταῦτα δὲ τὸ Χριστοῦ παιδίον ἀνήρ τις ἁπλοῦς καὶ τῇ κακίᾳ νηπιάζων, τῇ τοῦ Σωτῆρος ἀπελαύνων δυνάμει, τὴν ἰδίαν ἐπιτίθησι χήρα μηδὲν κακοποιεῖν δυναμένοις, διὰ τὸν ἐκ ῥίζης Ἰεσσαὶ προελθόντα, τοῖς αὐτοῦ παιδίοις ἐξουσίαν παρέχοντα πατεῖν ἐπάνω ὄφεων καὶ σκορπίων. Νοήσεις δὲ τρώγλας καὶ κοίτας ἀσπίδων, καὶ τὰς τῶν αἱρετικῶν καταδύσεις, αἷς οἱ ἐν Χριστῷ νηπιάζοντες ἀβλαβῶς ἐπιβάλλουσι χεῖρα, Χριστοῦ τὰ κείνων δήγματα καὶ τὸν ἰὸν ἀποφαίνοντος ἄπρακτον. Ἅγιον δὲ ὄρος, τὴν Ἐκκλησίαν φησὶν ἐπηρμένην βίῳ καὶ δόγμασιν, ἔχουσάν τε τοῦ λόγου τοῦ ἐπουρανίου τὸ κήρυγμα. Ὡς ἂν δὲ μὴ τὸ κατὰ τὴν Ἰουδαίαν ὄρος νοήσωμεν, ἐπήνεγκεν, ὅτι Ἐπλήσθη ἡ σύμπασα τοῦ γνῶναι τὸν Κύριον, ὡς ὕδωρ πολὺ κατακαλύψαι θάλασσαν· οὕτω τὴν καθ' ὅλης τῆς οἰκουμένης Ἐκκλησίαν δηλῶν τὴν εὐσεβῆ γνῶσιν, πᾶν τὸ ἁλμυρὸν τῆς τοῦ βίου κακίας ὥσπερ πολλῷ τῷ ῥεύματι κατακλύζουσαν. Κατὰ καιρὸν δὲ, φησὶ, τὸν προφητευόμενον, ὁ ἐκ ῥίζης Ἰεσσαὶ ἀναστησόμενος, τοῦτ' ἔστι μετὰ τὴν ἐκ νεκρῶν ἀνάστασιν, ἄρξει τῶν ἐθνῶν.","english":"In the same way, he would again be a brutish and savage man, rejoicing in the bare letter of the divine Scripture, which the Word calls chaff. For reasonably the meaning hidden within is fire, and the Word is the nourisher of souls. Furthermore, in addition to these things, a little child, such as was the one mentioned a little earlier, will, he says, lay his hand harmlessly on the den of asps and on the lair of the offspring of asps. These things indicate the bodies of those troubled by demons, in which spirits that lurk and crawl and are venomous, as it were, lie in the dens of the senses of the body. But these things the child of Christ, a certain simple man and one who is childlike in evil, drives away by the power of the Savior, and lays his own hand on those unable to do any harm, because of the one who came forth from the root of Jesse, who gives his children authority to tread upon serpents and scorpions. And you will understand the dens and lairs of asps also as the hiding places of heretics, on which those who are childlike in Christ lay their hand harmlessly, since Christ makes their bites and venom ineffective. And he calls the holy mountain the Church, exalted in life and doctrines, and possessing the proclamation of the heavenly Word. But so that we might not understand the mountain in Judea, he added, that the whole earth was filled with the knowledge of the Lord, as much water covers the sea; thus indicating the Church throughout the whole inhabited world, which possesses pious knowledge, overwhelming all the saltness of the evil of this life as with a great stream. And at the time, he says, that is prophesied, the one who will rise from the root of Jesse, that is, after the resurrection from the dead, will rule over the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"Οὐ γὰρ Ἰουδαίων ἔσται βασιλεὺς, οὐδ' ὥσπερ ὁ Δαβὶδ, οἵ τε τούτου διάδοχοι, βραχείας τινὸς γωνίας· πάσης δὲ κρατήσει τῆς γῆς, καὶ ἐπ' αὐτῷ ἔθνη ἐλπιοῦσιν συμφώνως τῷ παρὰ Μωϋσεῖ. Οὐ ἐκλείψει ἄρχων ἐξ Ἰούδα οὐδὲ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ ᾧ ἀπόκειται. Καὶ αὐτὸς ἔσται προσδοκία ἐθνῶν. Ἀλλ' ἐκεῖ μὲν, τὴν φυλὴν εἶπεν· ἐνταῦθα δὲ, τὴν πατριὰν ἐκ ῥίζης λέγων Ἰεσσαὶ τοῦ Πατρὸς τοῦ Δαβίδ· διῄρηντο γὰρ εἰς πατριὰς αἱ φυλαί. Τὰ τροπικῶς δὲ προειρημένα θηρία, νῦν σαφῶς ἔθνη καλεῖ. Ἀντὶ δὲ τοῦ, ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ὁ μὲν Ἀκύλας ἐξέδωκεν, ὃς ἀνίσταται εἰς σύσσημον λαῶν· ὁ δὲ Σύμμαχος, ὃς ἀνίσταται σύσσημον τῶν ἐθνῶν. Διὸ τὴν σφραγίδα τοῦ πάθους αὐτοῦ καὶ τὸ σωτήριον· σημεῖον περιφέρει τὰ εἰς αὐτὸν ἔθνη πεπιστευκότα. Καὶ ἔσται, φησὶν, ἡ ἀνάπαυσις αὐτοῦ τιμή. Κατὰ δὲ Ἀκύλαν καὶ Σύμμαχον, δόξα. Λίαν ἀκολούθως τῇ τῆς οἰκονομίας ἀρχῇ τε καὶ μέσοις, καὶ τὸ τέλος ὁποῖον ἔσται, δηλῶν· θάνατον μὲν οὐ λέγων αὐτοῦ, ἀνάπαυσιν δὲ καὶ τιμὴν, πρὸς βραχὺ τοῦ σώματος ἠρεμήσαντος, ὃ δὴ τέλος τῆς εἰς ἀνθρώπους οἰκονομίας. Ἔλεγε γὰρ πρὸς τὸν Πατέρα· \"Πάτερ, δόξασον με τῇ δόξῃ, ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί.\" Δεδόξασται γὰρ τὸν ὑπὲρ ἡμῶν ὑπομείνας σταυρὸν, πρὸς ὃν χωρῶν, τὸ, Δόξασόν με, πρὸς τὸν Πατέρα φησί. Καὶ πάλιν. \"Νῦν ἐδοξάσθη ὁ Υἱὸς τοῦ ἀνθρώπου,\" καὶ τὰ ἑξῆς. Τῇ μὲν γὰρ ἀπονοίας τῶν τολμησάντων, μῶμος ἦν, τῇ δὲ ἀναστάσει, πρὸς δόξαν κατήντησεν. Οὐ γὰρ ἦν, ὥσπερ ἐδόκουν, τὸ πάθος ἀκούσιον. Καὶ ἄλλως· Ἀνάπαυσις αὐτὴ Χριστοῦ, ἡ τιμὴ τῶν τιμώντων αὐτόν.","english":"For he will not be king of the Jews, nor like David and his successors, over some small corner; but he will rule over all the earth, and on him the nations will hope, in agreement with what is said in Moses: There shall not fail a ruler from Judah nor a leader from his thighs, until he comes to whom it is reserved. And he himself shall be the expectation of the nations. But there, he said the tribe; here, he says the family from the root of Jesse, the father of David; for the tribes were divided into families. And the beasts spoken of beforehand figuratively, he now clearly calls nations. Instead of \"he who rises to rule the nations,\" Aquila rendered, \"who rises as a sign for the peoples\"; and Symmachus, \"who rises as a sign for the nations.\" Therefore the nations that have believed in him carry about the seal of his passion and the saving sign. And his rest, he says, shall be honor. According to Aquila and Symmachus, glory. Very consistently with the beginning and middle of the economy, he makes clear what the end will also be like: not calling it his death, but rest and honor, when the body rested for a short time, which is indeed the end of the economy toward men. For he said to the Father: \"Father, glorify me with the glory which I had with you before the world was.\" For he has been glorified by enduring the cross for us, and as he goes to it, he says to the Father, \"Glorify me.\" And again: \"Now the Son of Man has been glorified,\" and what follows. For by the folly of those who dared it, it was a reproach, but by the resurrection it came to glory. For the passion was not, as they supposed, involuntary. And in another way: His rest is Christ himself, the honor of those who honor him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"Δι' ὧν ὁμολογοῦσι Λόγον Θεοῦ καὶ σοφίαν καὶ δύναμιν τὴν πρὸς τὸν Πατέρα σημαίνοντες ὁμοφυΐαν τε καὶ ὁμοτιμίαν καὶ ὕπαρξιν τὴν ἀΐδιον. Λέγοις δ' ἂν ἀνάπαυσιν, καὶ ἣν, ἀναπαύει τοὺς ἀγαπῶντας αὐτόν. Κατὰ τὸ ἄλλῃ, Τοὺς ἐμὲ ἀγαπῶντας δοξάζω. Ἔστι γὰρ ἡ ἀνάπαυσις, ἣν ἀναπαύει Κύριος, τιμή· ἥτις κατὰ τὴν δικαιοκρισίαν τοῦ Θεοῦ πρὸς τὴν τῶν πεπραγμένων ἀξίαν διανεμηθήσεται. Πολλαὶ γὰρ μοναὶ παρὰ τῷ Πατέρι. Καὶ ἀστὴρ ἀστέρος διαφέρει ἐν δόξῃ. Κἀνταῦθα δὲ οἷς ἐνοικεῖ, τιμίους πάντας ποιεῖ. Ἐὰν γάρ τις ἀκούσῃ, φησὶ, τῶν λόγων μου, ἀγαπήσει αὐτὸν ὁ Πατήρ μου, καὶ πρὸς αὐτὸν ἐλευσόμεθα, καὶ ἐν αὐτῷ καταλύσομεν. Ἀναστήσεται τοίνυν οὐ πρὸς τὸ κατάρξαι μόνον ἐθνῶν. Ἀλλὰ γὰρ καὶ εἰς τιμὴν καὶ δόξαν, αὐτοῖς χαριεῖται τὴν ἐν αὐτοῖς ἀνάπαυσιν. ιαιδʹ. Καὶ ἔσται τῇ ἡμέρᾳ ἐκείνῃ προσθήσει ὁ Κύριος τοῦ\n\nδεῖξαι τὴν χεῖρα αὐτοῦ τοῦ ζηλῶσαι τὸ καταλειφθὲν ὑπόλοιπον τοῦ λαοῦ, ὃ ἐὰν καταλειφθῇ ἀπὸ τῶν Ἀσσυρίων, καὶ ἀπὸ Αἰγύπτου, καὶ ἀπὸ Βαβυλῶνος, καὶ ἀπὸ Αἰθιοπίας, καὶ ἀπὸ Ἐλαμιτῶν, καὶ ἀπὸ ἡλίου ἀνατολῶν, καὶ ἐξ Ἀραβίασ9, κ.τ.λ. Μνήμην τῆς τῶν ἐθνῶν ποιησάμενος πίστεως εἰς τὸν ἐκ ῥίζης Ἰεσσαὶ, καὶ τοῦ τῶν Ἰουδαίων μέμνηται μέρους. Ὡς ἂν μὴ δόξῃ τούτοις τὴν παρουσίαν ἔχειν ἀνόνητον, ἣν δηλοῖ διὰ τοῦ· Ἐν τῇ ἡμέρᾳ ἐκείνῃ προσθήσει Κύριος τοῦ δεῖξαι τὴν χεῖρα αὐτοῦ τοῦ ζηλῶσαι τὸ καταλειφθὲν ὑπόλοιπον τοῦ λαοῦ. Ἀνθ' οὗ φησὶν Ἀκύλας· Προσθήσει Κύριος δεύτερον τὴν χεῖρα αὐτοῦ τοῦ κτήσασθαι τὸ ὑπόλειμμα τοῦ λαοῦ αὐτοῦ. Σύμμαχος δὲ, ἐκ δευτέρου, φησίν.","english":"Through these things they confess the Word of God and wisdom and power, signifying his sameness of nature and equality of honor with the Father and his eternal existence. You might call it rest, and the rest with which he gives rest to those who love him. As it says elsewhere, Those who love me I will glorify. For the rest with which the Lord gives rest is honor, which will be distributed according to the righteous judgment of God in proportion to the worth of what has been done. For there are many mansions with the Father. And one star differs from another star in glory. And here too, those in whom he dwells he makes all honorable. For if anyone, he says, hears my words, my Father will love him, and we will come to him and make our dwelling in him. He will arise, therefore, not only to rule over the nations. But indeed he will also grant them, for honor and glory, the rest that is among them. 14. And it shall be in that day that the Lord will again\n\nshow his hand, to make zealous for the remnant left of the people, whatever is left from the Assyrians, and from Egypt, and from Babylon, and from Ethiopia, and from the Elamites, and from the rising of the sun, and from Arabia, etc. Having made mention of the faith of the nations in the one from the root of Jesse, he also remembers the portion of the Jews. So that it might not seem that he holds the coming among them to be without benefit, which he makes clear through the words: In that day the Lord will again show his hand, to make zealous for the remnant left of the people. In place of which Aquila says: The Lord will again a second time his hand to possess the remnant of his people. And Symmachus says, a second time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"Ὡς γὰρ ἐν Αἰγύπτῳ ταλαιπωρουμένους αὐτοὺς ἠλευθέρωσεν τὴν παραδοξοποιὸν αὐτοῦ χεῖρα τοῖς Αἰγυπτίοις ἐπαγαγὼν, οὕτω πάλιν διὰ παραδόξων αὐτὴν ἔργων κινήσειεν ὑπὲρ τοῦ κτήσασθαι, καὶ ζηλωτὸν ποιῆσαι τὸ καταλειφθὲν τοῦ λαοῦ, περὶ οὗ τὸ, εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα προέλεγεν, τὸ τῶν ἀποστόλων καὶ πεπιστευκότων σημαίνων μέρος ἐξ Ἰσραήλ. Ὃ δὴ λεῖμμα κατ' ἐκλογὴν χάριτος γέγονεν, ἐκ πάσης τῆς ἐν ἔθνεσιν Ἰουδαίων διασπορᾶς τοῖς διαφόρως αὐτοὺς πολεμήσασιν. Οἱ πανταχοῦ γὰρ πιστεύσαντες, λεῖμμα κατ' ἐκλογὴν λέγονται χάριτος. Οὓς καὶ δοξάσειν φησὶν εἰκότως. Αἱ πανταχοῦ γὰρ Ἐκκλησίαν διὰ τούτων συνέστησαν. Καὶ τὸ θεῖον Εὐαγγέλιον ἐκηρύχθη τοῖς ἔθνεσιν, συνεπιμαρτυροῦντος αὐτοῖς τοῦ Θεοῦ σημείοις καὶ τέρασιν, δοξάζοντός τε παρὰ πᾶσι τοῖς πιστεύσασιν. Τινὲς δὲ λεῖμμά φασι, τὸ ἀπὸ τῶν πολεμίων περισωθὲν, οἷς οὐκ αὐτάρκη τὰ ἐν Αἰγύπτῳ, καὶ ἐρήμῳ, καὶ διὰ τοῦ Υἱοῦ, καὶ τῶν Κριτῶν πρὸς θεογνωσίαν ὑπῆρξε σημεῖα. Διὸ προσθήσει κατὰ τὴν ἐπιδημίαν τὴν χεῖρα, ὡς ἂν εἰς ζῆλον ἀγάγοι τὸ ὑπόλοιπον τοῦ λαοῦ, πρὸς τὸ μὴ παραχωρῆσαι τούτου τοῖς ἔθνεσιν. Ὁμοίως δὲ καθηγητὴν ἐπιγράφεσθαι τὸν Χριστὸν, ὃς δή φησι διὰ φωνῆς τοῦ Δαβίδ· Ἐγὼ δὲ κατεστάθην βασιλεὺς ἐπ' αὐτοὺς, ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ. Ἥκειν γὰρ ἔλεγεν εἰς τὰ ἀπολωλότα πρόβατα οἴκου Ἰσραήλ. Καὶ τοῖς ἰδίοις παρήγγελλε μαθηταῖς εἰς ὁδὸν ἐθνῶν μὴ πορεύεσθαι. Τοῦ δὲ Ἰσραὴλ, πλὴν ὀλίγων, μὴ δεξαμένου, εἰς τὰ ἔθνη μετελθούσης τῆς χάριτος, γεγόνασιν οἱ πρῶτοι ἔσχατοι, καὶ οἱ ἔσχατοι πρῶτοι.","english":"For just as he freed them when they were suffering in Egypt by bringing his wonder-working hand upon the Egyptians, so again he will set it in motion through wondrous works on their behalf, in order to gain them and to make the remnant of the people zealous, concerning which the saying foretold, \"Unless the Lord Sabaoth had left us a seed,\" signifying the portion of the apostles and of those who believed from Israel. This remnant indeed came to be according to the election of grace, out of the whole dispersion of the Jews among the nations, for those who warred against them in various ways. For those who believed everywhere are called a remnant according to the election of grace. He says that he will also glorify them, reasonably so. For through these the Churches everywhere were established. And the divine Gospel was proclaimed to the nations, with God bearing witness to them by signs and wonders, and glorifying it among all who believed. But some say the remnant is that which was preserved from the enemies, for whom the signs in Egypt, and in the wilderness, and through the Son, and through the Judges were not sufficient for the knowledge of God. Therefore he will add his hand at the visitation, so as to bring the remainder of the people to zeal, that he may not yield it to the nations. Likewise Christ is inscribed as their leader, who indeed says through the voice of David: \"But I was established as king over them, on Zion, his holy mountain.\" For he said that he had come to the lost sheep of the house of Israel. And he commanded his own disciples not to go in the way of the nations. But since Israel, except for a few, did not receive him, and grace passed over to the nations, the first have become last, and the last first.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"Διὸ καὶ νῦν ὁ προφήτης τῶν ἐξ ἐθνῶν πρώτων μνησθεὶς, ἐπέθηκεν αὐτοῖς τοὺς ἐξ Ἰσραὴλ, ὡς εἰς νῶτον τεθειμένου ἐν τοῖς περιλοίποις, κατὰ τὸν θεῖον Δαβίδ. Τοῦτο δὲ, φησὶ, τὸ κατάλειμμα ἀρεῖ σημεῖον ἐν τοῖς ἔθνεσιν, καὶ πρὸ πάντων συνάξει τοὺς ἀπολομένους Ἰσραήλ· αὐτοῖς γὰρ πρώτοις ἐκήρυξαν. Ἃ πρόβατα συμφώνως ἀπολωλότα φησὶν ὁ Σωτήρ. Τίς δὲ συνάξει, ἢ ὁ τῶν ἀποστόλων χορὸς, Ἢ ὁ ἐκ ῥίζης ἀνιστάμενος Ἰεσσαί; Πρὸς γὰρ μίαν Ἐκκλησίαν τοὺς πρὶν ἀλλήλοις ἀντικαθεστῶτας συνήγαγεν. Διμερεῖς γὰρ ἦσαν ἐν Ἱερουσαλήμ τε καὶ Σαμαρείᾳ· τὸ δὲ σημεῖον ὅπερ ἦρεν, ἐστὶν περὶ οὗ φησιν ὁ Σωτήρ. \"Καὶ ὄψονται τὸ σημεῖον τοῦ Υἱοῦ τοῦ ἀνθρώπου,\" λέγων δηλαδὴ τὸν σταυρὸν, δι' οὗ τοῖς ἁγίοις ὁ κόσμος ἐσταύρωται, καὶ οὗτοι τῷ κόσμῳ. Οὗ δὴ νῦν τὴν δύναμιν ἡ προφητεία σημαίνουσα, καὶ τίνος χάριν ἡ σωτηρία διὰ σταυροῦ τοὺς πιστοὺς ἐκ τῶν τεσσάρων, φησὶ, περάτων τῆς οἰκουμένης συνάγεσθαι, τῶν ἄκρων τοῦ παντὸς εἰς τὸ μέσον συναπτομένων, καὶ τῆς ἐν τῷ μέσῳ δυνάμεως πρὸς τὰ τέσσαρα μέρη περατουμένης Τετραχῆ γὰρ τοῦ σταυροῦ τὰ μέρη διῄρηται, δι' οὗ συνάγονται δύναμιν ἔχοντος καθαιρετικὴν ἀρχῶν καὶ ἐξουσιῶν, ἃς ἐν τῷ ξύλῳ ἀπεκδυσάμενος ἐθριάμβευσεν· ὃ δὴ νοήσας ὁ ἐκ τῶν ἀπολωλότων Ἰσραὴλ Παῦλός φησιν· Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Χριστοῦ· ἐκ δὲ τῆς ἱστορίας, πράγματος νοητοῦ τῷ προφήτῃ γέγονεν ἀφορμή.","english":"Therefore also now the prophet, having made mention of the first from among the Gentiles, placed after them those from Israel, as one who has been placed at the back among the rest, according to the divine David. But this, he says, the remnant will lift up as a sign among the nations, and before all it will gather the lost of Israel; for to them first they preached. These the Savior calls sheep that are lost, in agreement. And who will gather them, but the choir of the apostles, or the one rising from the root of Jesse? For into one Church he gathered those who formerly were set in opposition to one another. For they were divided in two, in Jerusalem and in Samaria; and the sign which he lifted up is that concerning which the Savior says, \"And they will see the sign of the Son of man,\" clearly calling the cross, through which the world has been crucified to the saints, and they to the world. Now the prophecy, signifying the power of this, and for whose sake salvation through the cross gathers the faithful from the four ends of the inhabited world, with the extremities of the whole being joined to the middle, and the power in the middle reaching its limit toward the four parts. For the parts of the cross are divided fourfold, through which they are gathered, it having power to destroy principalities and authorities, which, having stripped them off on the wood, he triumphed over; which Paul, one of the lost of Israel, understanding, says: \"But far be it from me to boast, except in the cross of Christ\"; and from the history, a matter intelligible to the prophet became an occasion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"Ὡς γὰρ ἁλόντες αἰχμάλωτοι Ἰούδας καὶ Ἐφραῒμ, εἶτα τυχόντες ἀφέσεως, οὐκέτι διῃρημένως κατῴκησαν, ἀλλὰ πάντες ἐν Ἱερουσαλὴμ μηκέτι μεμερισμένην ἔχοντες τὴν ἀρχὴν, ἀλλ' εἰς ἕνα πάντες Ζοροβαβὲλ τὸν τοῦ Σαλαθιὴλ ἐκ σπέρματος ὄντα Δαβὶδ καὶ φυλῆς Ἰούδα, καὶ Ἰησοῦν τὸν τοῦ Ἰωσεδὲκ καὶ ἀρχιερέα τυγχάνοντα. Οὕτω νῦν ἐγηγερμένου τοῦ τιμίου\n\nσταυροῦ, γέγονεν ἄφεσις τῶν ἐν αἰχμαλωσίᾳ τῇ νοητῇ, συνδρομή τε πάντων εἰς ἑνότητα πίστεως, καὶ τῶν ἀκαθάρτων πνευμάτων ἀπηλλαγμένοι, εἰς τὴν Ἐκκλησίαν Χριστοῦ, τὴν νοητὴν συνῆλθον, Σιὼν, ἤγουν Ἱερουσαλὴμ, ὑφ' ἕνα τελοῦντες βασιλέα Χριστὸν, οὗ τύπος ὁ Ζοροβαβὲλ ἐκ τῆς αἰχμαλωσίας ἀνακομίζων τὸν Ἰσραὴλ, καὶ Ἰησοῦς ὁ ἱερεὺς ὁ μέγας. Ἐν ταυτῷ γὰρ ἄμφω νοεῖται Χριστὸς βασιλεύς τε καὶ ἀρχιερεὺς, ὅσιος, ἄκακος, ἀμίαντος, κεχωρισμένος τῶν ἁμαρτωλῶν, καὶ ὑψηλότερος τῶν οὐρανῶν, κατὰ τὴν Παύλου φωνήν. Ὃς ὑπὲρ παντὸς τοῦ ἔθνους τὸν σταυρὸν κατεδέξατο, συνάγων ἄμφω τὸν Ἰούδαν καὶ τὸν Ἐφραΐμ. Κατὰ Καΐαφαν, τὸν διὰ τὸ σχῆμα τὸ ἱερατικὸν προφητεύσαντα. Καὶ οὐ μόνον ὑπὲρ αὐτοῦ, καθά φησιν Ἰωάννης, ἀλλ' ἵνα καὶ τὰ τέκνα τοῦ Ἰησοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν. Πάντων γὰρ γέγονεν εἰρήνη, λύσας τὸ μεσότοιχον τοῦ φραγμοῦ. Τὸ δὲ, Πετασθήσονται ἐν πλοίοις ἀλλοφύλων, καὶ θάλασσαν ἅμα προνομεύσουσιν· τὸν εἰς τὰ ἔθνη διὰ γῆς τε καὶ θαλάττης δρόμον αἰνίττεται οὐκ Ἰουδαίοις χρωμένων κυβερνήταις, τοῖς δὲ λόγον τὸν τοῦ Χριστοῦ παραδεδειγμένοις, ἤτ' οὖν ἁπλῶς ἐθνικοῖς. Διὰ θαλάττης γὰρ ἰὼν ὁ Παῦλος ἔφη· Νυχθήμερον πεποίηκα ἐν τῷ βυθῷ.","english":"For just as Judah and Ephraim, having been taken captive, and then having obtained release, no longer dwelt in separation, but all in Jerusalem, no longer having their rule divided, but all under one Zerubbabel, the son of Shealtiel, who was of the seed of David and of the tribe of Judah, and under Jesus the son of Josedek, who was also high priest. So now, the precious cross having been raised up, there has been release for those in the noetic captivity, and a running together of all into the unity of faith, and having been freed from the unclean spirits, they came together into the Church of Christ, the noetic Zion, that is, Jerusalem, serving under one king, Christ, of whom Zerubbabel was a type, bringing back Israel from captivity, and Jesus the great priest. For in the same person Christ is understood as both king and high priest, holy, guileless, undefiled, separated from sinners, and higher than the heavens, according to the voice of Paul. Who for the sake of the whole nation accepted the cross, gathering together both Judah and Ephraim. According to Caiaphas, who prophesied because of the priestly office. And not only for himself, as John says, but that he might also gather into one the scattered children of Jesus. For he has become the peace of all, having broken down the middle wall of partition. And the phrase, They shall fly in ships of foreigners, and they shall at the same time plunder the sea, hints at the course to the Gentiles by land and sea, not those who use Jewish pilots, but those to whom the word of Christ has been entrusted, or simply the Gentiles. For Paul, going through the sea, said: I have spent a night and a day in the deep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"Ἐπιβῆναί τέ φησιν αὐτὸν ὁ Λουκᾶς ἐν πλοίῳ Ἀλεξανδρινῷ παρασήμῳ Διοσκόροις. Ταῖς γὰρ πρώραις ἀεὶ θεῶν εἰκόνας ἐνέγραφον, ὡς καὶ νῦν ἁγίων μαρτύρων. Πρὸς ὃ εἰκότως τὸ ἀλλοφύλων ἐκ πολλοῦ προτεθέσπισται. Σωτῆρας δὲ πλεόντων εἶναι τοὺς Διοσκόρους ἐδόξαζον. Ἐν ταυτῷ δὲ, φησὶ, τὴν θάλασσαν προνομεύουσι, τὰς νήσους οὕτω καλῶν. Ἐν παρόδῳ γὰρ αὐτὰς διερχόμενοι, τοῖς ἐνοικοῦσιν εὐηγγελίζοντο. Καθὰ δὴ τοῖς ἐν Μελίτῃ κατοικοῦσιν ὁ Παῦλος, ὅτεπερ εἰς Ῥώμην ἠπείγετο. Πολλάς τε κατ' αὐτὴν ἰάσεις ἐργασάμενος, πολλοὺς μετέθηκεν εἰς εὐσέβειαν. Καὶ ἄλλως δὲ, τὴν θάλασσαν προνομεύσουσιν, τοῦ δράκοντος, καὶ τῶν ὑπ' αὐτῷ τελούντων περιγινόμενοι καθάπερ ἴδια σκῦλα τοὺς πλανωμένους λαμβάνοντες. Θάλασσαν γὰρ, νῦν τὸν τῆς κακώσεως ἀκουστέον τόπον, ὃν καὶ κοιλάδα λέγεσθαι κλαυθμῶνος ἀλλαχοῦ μεμαθήκαμεν. Οὗτοι δὲ καὶ τὴν Ἰδουμαίαν προνομεύειν λέγονται τῶν γηΐνων ἐπικρατοῦντες πραγμάτων. Καὶ Μωὰβ, ὃς ἑρμηνεύεται, ἐκ πατρός. Πρὸς οὓς ἔλεγεν ὁ Σωτὴρ, ὅτι \"Ὑμεῖς ἐκ τοῦ πατρὸς τοῦ διαβόλου ἐστέ.\" Τούτοις τὰς ἑαυτῶν ἐπιβάλλουσι χεῖρας, διὰ πράξεως ἀγαθῆς ὑποχειρίους λαμβάνοντες. Οἱ δὲ υἱοὶ Ἀμμὼν ἐπακούσονται πρῶτοι. Καὶ γὰρ οἱ τὴν κακίαν ἐλάττους, τοὺς χείρονας εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ προσλαμβάνουσιν. Ἑρμηνεύεται δὲ Ἀμμὼν, λαὸς μεθ' ἡμῶν. Κατὰ δὲ τὴν ἱστορίαν, τὰ νῦν ἔθνη κατειλεγμένα δυσμενεῖς ἦσαν τοῦ παρ' Ἰουδαίοις τιμωμένου Θεοῦ κατὰ τὸν τοῦ προφήτου καιρόν. Ὅθεν ὀνομαστὶ τούτους ἐξέθετο, ὡς καὶ τούτους προσιεμένους τὴν θεοσέβειαν. Ἔθνη δὲ ταῦτα τῶν τὴν Ἀραβίαν οἰκούντων.","english":"Luke says that he embarked on an Alexandrian ship with the sign of the Dioscuri. For they always used to paint images of gods on the prows, as even now they do of holy martyrs. With reference to this, the prophecy concerning the foreigners was reasonably given long beforehand. And they supposed the Dioscuri to be saviors of those who sail. And at the same time, he says, they plunder the sea, calling the islands thus. For passing through them on their way, they were proclaiming the good news to those who lived there. Just as Paul did to those living in Melita, when he was hastening to Rome. And having worked many healings there, he brought many over to piety. And in another sense, they will plunder the sea, prevailing over the dragon and those enrolled under him, taking the deceived as their own spoils. For by \"sea\" here one must understand the place of affliction, which we have learned elsewhere is also called the valley of weeping. And these are said to plunder Idumea as well, prevailing over earthly matters. And Moab, which is interpreted \"from the father.\" To whom the Savior said, \"You are from your father the devil.\" Upon these they lay their hands, taking them as subject through good action. And the sons of Ammon will hear first. For those who are lesser in wickedness receive the worse into obedience to Christ. And Ammon is interpreted \"a people with us.\" But according to the history, the nations now listed were hostile to the God honored among the Jews at the time of the prophet. Hence he set them out by name, as also those who would receive the worship of God. And these nations are among those inhabiting Arabia.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"Θεοῦ γὰρ Ἐκκλησιῶν οἱ Χριστοῦ μαθηταὶ τὰς χώρας ταύτας ἐπλήρωσαν, ὅτε τὰς ἑαυτῶν χεῖρας, καὶ τὰς δι' αὐτῶν ἐπιτελουμένας πράξεις ἐπὶ τὴν Ἀραβίαν ἐξέτειναν. Ὁμόρους δὲ ὄντας τοῖς Ἰουδαίοις εἰκὸς καὶ πρώτους τὸ κήρυγμα δέξασθαι. Πλὴν οὔτε τὸ Ἑβραϊκὸν, οὔτε τῶν ἑρμηνευτῶν οἱ λοιποὶ, τὴν προσθήκην περιέχουσιν τοῦ, πρῶτοι. ιε, ι ʹ. Καὶ ἐρημώσει Κύριος τὴν θάλασσαν Αἰγύπτου, καὶ ἐπιβαλεῖ τὴν χεῖρα αὐτοῦ ἐπὶ τὸν ποταμὸν πνεύματι βιαίῳ, καὶ πατάξει ἑπτὰ φάραγγας, ὥστε διαπορεύεσθαι αὐτὸν ἐν ὑποδήμασι9, κ.τ.λ. Ὁ παρὼν λόγος οὐκ ἔστι περὶ τῆς Αἰγύπτου· ἰδιάζει γὰρ ἡ περὶ αὐτῆς προφητεία. Καὶ προγέγραπται ταύτης, Ὅρασις Αἰγύπτου. Τοῖς δὲ προλαβοῦσίν ἐστιν ἀκόλουθος, ὡς τοῦ ἐκ ῥίζης Ἰεσσαὶ δεισιδαιμονεστάτους καὶ τούτους ὄντας, μεθ' ὧν ἔλεγεν περὶ τὴν Ἰουδαίαν ἐθνῶν, τῆς πλάνης αὐτοὺς ἀπαλλάξοντος διὰ τὸ κατ' ἐκλογὴν ὄντων τῶν ἐξ Ἱερουσαλὴμ μαθητῶν, μηδενὸς αὐτοῖς ἐμποδὼν ἐσομένου. Πάλαι γὰρ τῶν ἐθνῶν ἀνίκτως ἐχόντων πρὸς ἄλληλα, τοῖς διαβαίνειν ἐξ ἑτέρων εἰς ἑτέρους ἐθέλουσιν, οὐκ ἦν ὁδὸς ἀσφαλής. Πολλῷ δὲ μᾶλλον εἰ καὶ κινεῖν ἐπεχείρουν τὰ καθεστῶτα· Θεὸς δὲ τοῖς ἀποστόλοις τὸν δρόμον τὸν πανταχοῦ","english":"For the disciples of Christ filled these regions with churches of God, when they extended their own hands and the deeds performed through them to Arabia. And since they were neighbors of the Jews, it is likely that they also received the proclamation first. However, neither the Hebrew nor the rest of the translators contain the addition of \"first.\" 15, 10. And the Lord will desolate the sea of Egypt, and he will lay his hand upon the river with a violent spirit, and he will strike seven valleys, so that one may pass through it in sandals, etc. The present passage is not about Egypt; for the prophecy concerning it is separate. And before this, \"The Vision of Egypt\" has been written. But it is consistent with what precedes, since the one from the root of Jesse will deliver these also, who are most superstitious, together with those nations about which he was speaking in Judea, from their error, because the disciples from Jerusalem were chosen by election, and nothing will stand in their way. For long ago, when the nations were implacably disposed toward one another, for those wishing to cross from one to another there was no safe road. Much more so if they also attempted to disturb established order. But God [directed] the course of the apostles everywhere","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"προποιεῖν ἐθέλων ἀκώλυτον, τὰς κατὰ μέρος καθελὼν δυναστείας, Ῥωμαίοις πάντα φέρων, ὑπέταξεν σύμβολον καταλύσεως τῆς ἐκ δαιμόνων πολυαρχία, μίαν τε πολιτείαν, καὶ μίαν ἀρχὴν, ὥσπερ οὖν Ἐκκλησίαν καὶ πίστιν, ἀπέδειξεν. Ὅτε δὴ καὶ Καῖσαρ Αὔγουστος ἐπιστρατεύσας Αἰγυπτίοις κεχείρωται, Θεοῦ νότῳ βιαίῳ πρὸς θάλασσαν τοῦ ποταμοῦ τὸ ὕδωρ κενώσαντος, δι' οὗ καὶ χωρὶς μάχης ἄβατον ᾤοντο Καίσαρι γενέσθαι τὴν Αἴγυπτον, διὰ πλῆθος ἅμα καὶ πλάτος τῶν ἀποτελουμένων ἐκ τούτου λιμνῶν ἃς ἄνωθεν καταῤῥέων ἐν τοῖς κάτω μέρεσιν ἀπεργάζεται διὰ τῶν ἑπτὰ στομά των, δι' ὧν ἐκδίδοται πρὸς τὴν θάλασσαν, ἃ δὴ φάραγγας ἡ προφητεία καλεῖ. Τοῦτο δὲ πάλιν αὐτὸς ἡμᾶς ὁ προφήτης διδάσκει λέγων· \"Τάδε λέγει Κύριος Σαβαώθ· Καὶ πίονται οἱ Αἰγύπτιοι τὸ ὕδωρ τὸ παρὰ θάλασσαν. Ὁ δὲ ποταμὸς ἐκλείψει καὶ ξηρανθήσεται,\" καὶ τὰ ἐπὶ τούτοις. Φίλον δὲ τῇ θείᾳ Γραφῇ καὶ αὐτὰς τὰς λίμνας θαλάσσας ἀποκαλεῖν. Πνεῦμα δέ φησι βιαιότατον, τὴν γενομένην τοῦ νότου κατὰ τῶν ὑδάτων ἐπαγωγὴν, ὡς τοσοῦτον ξηρανθῆναι τοῦ Νείλου τὰ στόματα, ὡς δύνασθαι καὶ μεθ' ὑποδημάτων διαβαίνειν αὐτά. Τινὲς δὲ τῶν ἐν τοῖς προφήταις τὰ μὲν ῥητῶς ἀξιοῦντες ἐννοεῖν, τὰ δὲ δι' ἀλληγορίας. Οἷον ῥητῶς μὲν, τὸν Ἰεσσαὶ, τροπικῶς δὲ, τὴν ἐκ τῆς αὐτοῦ ῥίζης ῥάβδον. Καὶ ῥητῶς μὲν, τὰ ἔθνη, τροπικῶς δὲ, δι' ὧν ἐν τοῖς πρόσθεν ἐδηλοῦτο θηρίων. Κἀν τοῖς μετὰ χεῖρας, Αἴγυπτον μὲν τὴν αἰσθητὴν χώραν τῶν Αἰγυπτίων φασὶν, ἣν οὐκ ἐρημώσειν ὁ Κύριος εἴρηται· θάλασσαν δὲ ξηραινομένην, τῆς εἰδωλολατρείας τὸ πλῆθος.","english":"Wishing to make it unimpeded, he abolished the partial dominions and, bringing all things under the Romans, subjected them—a symbol of the dissolution of the polyarchy that comes from demons—and showed forth one commonwealth and one rule, just as also one Church and one faith. It was then, indeed, that Caesar Augustus, having taken the field against the Egyptians, subdued them, when God by a violent south wind drained the water of the river toward the sea, through which they thought Egypt would become impassable for Caesar even without a battle, because of both the abundance and the breadth of the lakes produced from it, which, flowing down from above, it forms in the lower regions through its seven mouths, through which it discharges into the sea—which the prophecy calls \"clefts.\" And again the prophet himself teaches us this, saying: \"Thus says the Lord of Hosts: And the Egyptians shall drink the water that is by the sea. But the river shall fail and be dried up,\" and the things that follow. It is agreeable to divine Scripture also to call the lakes themselves \"seas.\" And it calls a most violent wind the bringing on of the south wind against the waters, so that the mouths of the Nile were dried up to such an extent that one could even cross them in sandals. Some of those among the prophets hold that some things are to be understood literally and others allegorically—for example, literally, Jesse, but figuratively, the rod from his root; and literally, the nations, but figuratively, those things which were indicated by wild beasts in what came before. And in the passage at hand, they say that Egypt is the perceptible land of the Egyptians, which the Lord has said he will not lay waste; and the sea that is dried up is the multitude of idolatry.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"Τοῦτο γὰρ ὑποφαίνειν τό τε Ἑβραϊκὸν, καὶ τῶν λοιπῶν τὰς ἐκδόσεις εἰπόντων συμφώνως, καὶ ἀναθεματίσει Κύριος τὴν γλῶσσαν θαλάσσης Αἰγύπτου. Θάλασσαν δὲ εἴωθεν ὁ λόγος καλεῖν, ἢ τῶν ἀσεβούντων τὸ πλῆθος, ἢ τῆς κακίας τὸ χύμα ἁλμυρῶν ὥσπερ ὑδάτων πεπληρωμένης. Διὸ καὶ τὸν δράκοντα κατοικεῖν φησιν ἐν αὐτῇ. Ἄλλα τε γὰρ ὥς ἐστιν ἐν αὐτῇ λέγει Δαβίδ· \"Καὶ δράκων ὃν ἔπλασας ἐμπαίζειν αὐτῷ.\" Καὶ νῦν οὖν γλῶσσαν ἀσεβῶν διὰ τούτων ὁ λόγος δηλοῖ πάλαι τὸν Θεὸν ἀγνοούντων, ὡς ἔφασκε Φαραώ· \"Οὐκ οἶδα τὸν Κύριον, καὶ τὸν Ἰσραὴλ οὐκ ἀποστελῶ.\" Ταύτην οὖν ἀναθεματίσειν φησὶν, ἵνα μὴ τὴν πλάνην γλώσσῃ Αἰγυπτίᾳ κρατύνωσι, μάθωσι δὲ λαλεῖν τὰ τοῦ Θεοῦ λόγια, ὀμνύναι τε ἐν τῷ ὀνόματι Κυρίου Σαβαὼθ, ὃ δή φησιν προϊών· ἐντεῦθεν σιγᾷ τὰ παρ' ἐκείνοις χρηστήρια, γοητεία τε πᾶσα καὶ πλάνη μετὰ τὴν τοῦ Σωτῆρος ἐπιδημίαν ἐπαύσατο τῶν Αἰγυπτιαζόντων τὸ πρότερον. Εἰς δὲ τὸ ποταμὸν ἰδεῖν, πατασσόμενον, ἀφορμὰς ἐκ τῶν πρώην εἰρημένων ληψόμεθα, διὰ τὸ μὴ βούλεσθαι τὸν λαὸν τοῦτον τὸ ὕδωρ τοῦ Σιλοὰμ, τὸ πορευόμενον ἡσυχῇ. Διὰ τοῦτο ἰδοὺ Κύριος ἀνάγει ἐφ' ὑμᾶς τὸ ὕδωρ τοῦ ποταμοῦ τὸ ἰσχυρὸν, καὶ τὸ πολὺ, τὸν βασιλέα τῶν Ἀσσυρίων. Οὕτως οὖν καὶ νῦν τὸ ἐξ αἰῶνος ἐν Αἰγύπτῳ βασίλειον ὁ προφήτης δηλοῖ, καθὰ φθάσας αὐτὸς ἐπὶ τοῦ βασιλέως τῶν Ἀσσυρίων ἑρμήνευσαν. Καὶ Ἰεζεκιὴλ δὲ ἀλληγορικῶς Αἰγύπτου λέγει ποταμοὺς, οὓς Φαραὼ πεποιηκέναι ἀλαζονεύεται. Εὐεργεσίας δὲ Θεοῦ ἡ ἀπὸ μοχθηρῶν πραγμάτων ἐρήμωσις ἐν καιρῷ ἐπαγομένη δεκτῷ·","english":"For the Hebrew text indicates this, and the other editions of the translators say in agreement, and the Lord will curse the tongue of the sea of Egypt. For the word is accustomed to call \"sea\" either the multitude of the impious, or the flood of wickedness, filled as it were with salt waters. Therefore it also says that the dragon dwells in it. For David also says other things that are in it: \"And the dragon which you formed to play with him.\" And now, therefore, the word through these things makes clear the tongue of the impious, who long ago did not know God, as Pharaoh said: \"I do not know the Lord, and I will not send Israel away.\" This, then, it says he will curse, so that they may not strengthen their error with an Egyptian tongue, but may learn to speak the oracles of God, and to swear in the name of the Lord Sabaoth, which indeed it says as it proceeds: from this point the oracles among them are silent, and all sorcery and error ceased after the coming of the Savior among those who formerly favored Egyptian ways. And for the river to be seen struck, we will take our starting points from what was said earlier, because this people did not want the water of Siloam, which goes quietly. Therefore behold, the Lord brings up against you the water of the river, the strong and the great, the king of the Assyrians. So then also now the prophet makes clear the kingdom in Egypt that has existed from of old, just as he himself, having gone before, interpreted it in the case of the king of the Assyrians. And Ezekiel also allegorically speaks of the rivers of Egypt, which Pharaoh boasts that he made. But the desolation of evil things, brought in at an acceptable time, is a benefit of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"πνεῦμα δὲ βίαιον οὐκ ἂν ἁμάρτοις λέγων τὸν πρῶτον καθελόντα τὴν βασιλείαν Αἰγύπτου Ῥωμαίων ἄρχοντα. Μεθ' ὃ λοιπὸν μερικοὶ παρὰ τούτοις ὑπὸ Ῥωμαίων κατέστησαν ἄρχοντες ἐν Αἰγύπτῳ πολιτικοί τε καὶ στρατιωτικοὶ, νῦν ὀνομαζόμενοι φάραγγες, διὰ τὸ κοῖλον, ὥσπερ καὶ ταπεινότερον τῆς καθόλης ἐν αὐτῇ πρώην ἀρχῆς, ἣν κέκληκε ποταμόν. Τὸ δὲ πλῆθος τῶν κατ' Αἴγυπτον ἀρχόντων ὁ τῶν ἑπτὰ παρίστησιν ἀριθμός. Τούτων δὲ γενομένων, βατὴ γέγονε λοιπὸν τοῖς εὐαγγελιζομένοις ἡ χώρα. Τούτους γὰρ [καλεῖ] καταλειφθέντα λαὸν ἐν ὑποδήμασι τὸν ποταμὸν διαβαίνοντα, τάχα ἐπειδὴ Μωϋσεῖ καὶ Ἰησοῦ λέλεκται λῦσαι τὸ ὑπόδημα τοῦ ποδὸς, διὰ τὸ τὴν γῆν, ἐφ' ἧς εἱστήκεσαν, ἁγίαν εἶναι· μὴ τοιαύτην δὲ εἶναι τὴν Αἴγυπτον, ἀλλὰ βέβηλον, κελεύονται τὸν ποταμὸν ὑποδεδεμένοι καταπατεῖν. Ξηραίνεται δὲ βιαίῳ Θεοῦ κεκρατημένος\n\nπνεύματι. Διόπερ ἀνάξιόν ἐστι τὸ ἔδαφος Αἰγύπτου γυμνὸν δέξασθαι τὸ ἴχνος τῶν διαπορευομένων ἁγίων. Ὅθεν καὶ οἱ τὸ πάσχα ἐσθίοντες τοὺς πόδας ὑποδήμασιν ἀσφαλίζονται. Φθάσας δέ τις ἐπὶ τὸν ἅγιον τόπον, ὑπολυέσθω. Διὸ καὶ τοῖς ἀποστόλοις ἐλέγετο, μὴ ὑποδήματα αἴρειν. Καὶ ἔσται, φησὶ, τῷ Ἰσραὴλ, ὡς ἡ ἡμέρα ὅτε ἐξῆλθεν ἐκ γῆς Αἰγύπτου. Τότε γὰρ, φασὶ, παρῆλθον τὴν Ἐρυθρὰν θάλασσαν, καὶ τὸν Ἰορδάνην ποταμὸν ὑποδεδεμένοι. Τινὲς δέ φασιν, ὡς ὁμοίως ἡσθήσονται ποσὶν τὸν ποταμὸν διαβαίνοντες, ἀκώλυτόν τε ποιούμενοι τὴν πανταχοῦ τῆς Αἰγυπτίων ὁδὸν, καὶ ᾄδοντες ᾠδὴν, ἣν ὁ προφήτης ἐκτίθεται παρόμοιον οὖσαν τῇ, \"Ἄσωμεν τῷ Κυρίῳ· ἐνδόξως γὰρ δεδόξασται.\" ΚΕΦΑΛ. ΙΒʹ. ἡ ʹ. Καὶ ἐρεῖ ἐν τῇ ἡμέρᾳ ἐκείνῃ·","english":"You would not be wrong to call the first Roman ruler who brought down the kingdom of Egypt a violent wind. After that, certain partial rulers were appointed among them by the Romans in Egypt, both civil and military, now called pharanges, on account of the hollow, just as also lower than the whole former rule in it, which he called a river. And the number seven presents the multitude of rulers in Egypt. When these things had happened, the country became passable to those who proclaim the good news. For he calls these the people left in sandals crossing the river, perhaps because it was said to Moses and to Joshua to loose the sandal from the foot, because the ground on which they stood was holy; but Egypt is not such, but profane, and they are commanded to tread the river wearing sandals. And it is dried up, conquered by the violent\n\nSpirit of God. Therefore the soil of Egypt is unworthy to receive bare the footprint of the holy ones who pass through. Hence also those who eat the Passover secure their feet with sandals. But let one who has arrived at the holy place take off his sandals. Therefore also it was said to the apostles not to take up sandals. And it shall be, he says, for Israel as the day when it came out of the land of Egypt. For then, they say, they passed through the Red Sea and the river Jordan wearing sandals. But some say that they will likewise be delighted, crossing the river on foot, and making the way of the Egyptians unobstructed everywhere, and singing the song which the prophet sets forth, being similar to \"Let us sing to the Lord, for he has been gloriously glorified.\" CHAPTER 12, the 5th. And he will say in that day:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":213,"ref":"p213","source":"Εὐλογήσω σε, Κύριε, διότι ὠργίσθης μοι, καὶ ἀπέστρεψας τὸν θυμόν σου, καὶ ἐλέησάς με. Ἰδοὺ ὁ Θεός μου, Σωτήρ μου. Πεποιθὼς ἔσομαι ἐπ' αὐτῷ, σωθήσομαι ἐν αὐτῷ, καὶ οὐ φοβηθήσομαι· διότι ἡ δόξα μου, καὶ ἡ αἴνεσίς μου Κύριος, καὶ ἐγένετό μοι εἰς σωτηρίαν9, κ.τ.λ. Τοῖς γὰρ Ἰουδαίοις τὸ Εὐαγγέλιον κηρύττοντες ἐν συναγωγαῖς, ἐκ δὲ τῆς τῶν ἐθνῶν ἐπιστροφῆς Ἐκκλησίας ποιούμενοι, καινὸν ᾄδειν ᾆσμα τοὺς ὑπ' αὐτῶν ὠφελουμένους ἐδίδασκον. Ὡς γὰρ ἀναιρεθέντος τοῦ πάλαι παρ' αὐτοῖς ποταμοῦ, καὶ τῆς κυματουμένης θαλάσσης, φασίν· Ἰδοὺ ὁ Θεός μου, Σωτήρ μου· πεποιθὼς ἔσομαι ἐπ' αὐτῷ. Καὶ οὐ φοβηθήσομαι, τῶν εὐσεβεῖν κωλυόντων ἀνηρημένων. Ἀντὶ δὲ τῶν πάλαι δαιμόνων, δόξα μου καὶ ἡ αἴνεσίς μου ὁ Κύριος. Ὠργίσθης δέ μοι, φησὶν, ἐξομολογούμενος, ὡς δίκαια παθὼν ἀποστραφεὶς τὸν Θεόν. Τὴν δὲ δοθεῖσαν τῶν ἁμαρτημάτων ἄφεσιν διὰ Χριστοῦ παρίστησι, λέγων· Ἀπέστρεψας τὸν θυμόν σου, καὶ ἠλέησάς με. Πολλάκις γὰρ ἀφίεταί τις καταλειπόμενος ἅπαξ τοῖς Αἰγυπτιακοῖς συναπαχθεὶς χρόνον ἀπολαῦσαί τινα τῆς ἰδίας ἀβουλίας, ἵνα θερίσῃ ἃ κακῶς ἔσπειρεν. Ἐλεηθεὶς δὲ δι' ἀνακλήσεως, ᾄδει τὴν παροῦσαν ᾠδήν. Ὅμοιον δὲ τοῦτο τῷ· \"Ὀργὴν Κυρίου ὑποίσω, ὅτι ἥμαρτον αὐτῷ.\" Καὶ τὸ, \"Οὐ γὰρ εἰς τέλος ὀργισθήσεται, οὐδὲ εἰς τὸν αἰῶνα μηνιεῖ.\" Αἰσθανόμενος δὲ τῆς εὐεργεσίας, καὶ λέγων, ὅτι ὠργίσθης μοι, καὶ ἠλέησάς με, φησίν· Ἰδοὺ ὁ Θεός μου, Σωτήρ μου. Οὔτε δὲ οἱ ποιοῦντες τὴν ἐλεημοσύνην ἔμπροσθεν τῶν ἀνθρώπων, οὔτε οἱ δόξαν παρ' ἀλλήλων ζητοῦντες, δύνανται λέγειν, ὅτι ἡ δόξα μου, καὶ ἡ αἴνεσίς μου ὁ Κύριος.","english":"I will give thanks to you, O Lord, because you were angry with me, and you turned away your wrath, and you had mercy on me. Behold, my God, my Savior. I will trust in him, I will be saved in him, and I will not be afraid; for the Lord is my glory and my praise, and he has become my salvation, etc. For in proclaiming the Gospel to the Jews in the synagogues, and in making churches from the conversion of the Gentiles, they taught those who were benefited by them to sing a new song. For as if the river that was formerly among them had been destroyed, and the sea that was tossed with waves, they say: Behold, my God, my Savior; I will trust in him. And I will not be afraid, since those who hindered piety have been destroyed. And instead of the demons of old, the Lord is my glory and my praise. You were angry with me, he says, confessing, as one who suffered justly when he turned away from God. And he sets forth the forgiveness of sins that was given through Christ, saying: You turned away your wrath, and you had mercy on me. For often a person is forgiven, being left once to be carried along with Egyptian things for a time to enjoy some of his own folly, so that he may reap what he sowed badly. But having received mercy through being recalled, he sings the present song. And this is similar to: \"I will bear the wrath of the Lord, because I have sinned against him.\" And to: \"For he will not be angry forever, nor will he be enraged for all time.\" And perceiving the benefit, and saying, \"You were angry with me, and you had mercy on me,\" he says: Behold, my God, my Savior. But neither those who do their almsgiving before men, nor those who seek glory from one another, can say that the Lord is my glory and my praise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"Ἀλλ' οἱ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ ζητοῦντες, καὶ τὴν τοῦ, μὴ γινώμεθα κενόδοξοι, μὴ παραβαίνοντες ἐντολήν. Ἐπαγγελλομένου δὲ Θεοῦ, ὡς τοὺς δοξάζοντάς με δοξάσω, δῆλον ὡς καλῶς τις δοξάζων Θεὸν, δεδοξασμένος ἐστὶ παρ' αὐτῷ. Καὶ Μωϋσέως γὰρ ἐδοξάσθη τὸ πρόσωπον, ἐπειδὴ καλῶς ᾔδει δοξάζειν Θεόν. Οὐδεὶς δὲ διημαρτημένας ἔχων ὑπολήψεις περὶ Θεοῦ, δεκτὴν ἔχει τὴν αἴνεσιν. Ἑνὸς γὰρ ἄμφω αἰνεῖν τε καὶ δοξάζειν καλῶς. Κεκτήμεθα δὲ τούτων ἑκάτερον ἠλεημένοι ὑπὸ Θεοῦ. Οὐ γὰρ κατὰ τὰ ἔργα ἃ ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ πολὺ αὐτοῦ ἔλεος ἡ δοθεῖσα χάρις ἡμῖν. Καὶ ἄλλως δὲ, τὰ ἐν Αἰγύπτῳ, τοῖς ἐπὶ τῆς ἐπιδημίας παρόμοια· δουλείας γὰρ ἐλευθερία γεγένηται, τότε μὲν αἰσθητοῦ, νυνὶ δὲ νοητοῦ Φαραώ. Τότε μὲν εἰς αἷμα τὸ ὕδωρ μετεσκευάζετο, νῦν δὲ σωτήριον γέγονεν διὰ τοῦ ἁγίου βαπτίσματος. Οἱ τὸν Ἰσραὴλ διώκοντες ἐπὶ θαλάσσης Ἐρυθρᾶςἀπεπνίγοντο· διὰ δὲ τῶν ἁγίων ἐδιδάσκοντο μαθητῶν τῶν τοῦ παρόντος βίου κυμάτων τε τῶν ἐν αὐτῷ διανήχεσθαι κλύδωνα. Χάλαζα τότε δεινή· νῦν ὁ θεῖος εἰς νοῦν αὐτοῖς καταβέβηκεν ὑετὸς ἐγκάρπους ἀποτελῶν. Σκότος τότε βαθύ· νῦν δὲ φῶς ἐν Χριστῷ. Ἐθρήνησαν Αἰγύπτιοι τὰ πρωτότοκα· νῦν δὲ σέσωκεν αὐτοὺς ὁ πρωτότοκος ἐκ νεκρῶν, ὡς πάλαι τοῦ Ἰσραὴλ τὰ πρωτότοκα. Πῶς οὖν οὐκ ἦν ἐπὶ τούτοις ἀκόλουθον, εὐφραινομένους τὸν δοτῆρα τούτων ὑμνεῖν; Ὁ δὲ Θεὸς ἕτοιμος ὢν εἰς ἀντίδοσιν, τοὺς γνησίως αὐτὸν δοξάζοντας, πνευματικαῖς ἀμείβεται δωρεαῖς, λέγων, Καὶ ἀντλήσετε ὕδωρ μετ' εὐφροσύνης ἐκ τῶν πηγῶν τοῦ σωτηρίου.","english":"But those who seek the glory that comes from the only God, and that of the command, \"Let us not become vainglorious,\" not transgressing the commandment. And when God promises, \"Those who glorify me I will glorify,\" it is clear that whoever glorifies God rightly is glorified by him. For Moses' face also was glorified, because he knew well how to glorify God. But no one who holds mistaken opinions about God has acceptable praise. For it is one thing both to praise and to glorify rightly. And we possess each of these, having been shown mercy by God. For the grace given to us was not according to the works that we did, but according to his great mercy. And in another sense, the things in Egypt are like those at the time of the visitation: for freedom has come from slavery, then from the perceptible Pharaoh, but now from the intelligible one. Then water was changed into blood, but now it has become salvific through holy baptism. Those who pursued Israel were drowned in the Red Sea; but through the holy disciples they were taught to swim through the waves of the present life and the surge within it. Then there was a terrible hail; now the divine rain has descended into their mind, producing fruitful results. Then there was deep darkness; but now there is light in Christ. The Egyptians mourned their firstborn; but now the firstborn from the dead has saved them, as once the firstborn of Israel. How then was it not fitting, in these circumstances, for those who rejoice to hymn the giver of these things? And God, being ready for recompense, repays those who glorify him genuinely with spiritual gifts, saying, \"And you will draw water with joy from the springs of salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"Νοήσει δέ τις αὐτὸ τοῦ Σωτῆρος ἀκούων εἰπόντος, \"Εἴ τις διψᾷ, ἐρχέσθω πρὸς μὲ, καὶ πινέτω. Ὁ πιστεύων εἰς ἐμὲ, καθὼς εἶπεν ἡ Γραφὴ, ποταμοὶ ἐκ τῆς κοιλίας\n\nαὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Τοῦτο δὲ ἔλεγεν περὶ τοῦ Πνεύματος, οὗ ἤμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτόν.\" Καὶ πάλιν· \"Ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ, οὐ μὴ διψήσει εἰς τὸν αἰῶνα. Ἀλλὰ τὸ ὕδωρ, ὃ ἐγὼ δώσω αὐτῷ, γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον.\" Πηγαὶ τοίνυν σωτηρίου, ἢ οἱ ἅγιοι ἀπόστολοι· ἢ λόγοι πνευματικοὶ ἐξ ἁγίου Πνεύματος ἀνομβρωμένοι. Καὶ οἱ προφητικοὶ δὲ λόγοι, πηγαὶ ὠνομάζοντο Ἰσραὴλ, λέγοντος τοῦ Δαβίδ· \"Ἐν Ἐκκλησίαις εὐλογεῖτε τὸν Θεὸν Κύριον ἐκ πηγῶν Ἰσραήλ.\" Εἰ δὲ ὁ εἰδωλολατρήσας ἐγκαλεῖται λαὸς, τὸ Ἐμὲ ἐγκατέλιπεν πηγὴν ὕδατος ζῶντος· δῆλον, ὡς ὁ πιστεύων, καὶ τοῖς θείοις ποτιζόμενος δόγμασιν, ἀντλεῖ ὕδωρ μετ' εὐφροσύνης ἐκ τῶν πηγῶν τοῦ σωτηρίου, ἀφ' ὧν Αἰγύπτιοι πίεσθαι προφητεύονται, καὶ οἱ τούτοις τὸ σωτήριον ποτὸν διακονήσαντες. Τὴν δὲ τῶν τοῦτο πινόντων εὐφροσύνην παρίστησιν τὸ, \"Ἐδίψησεν ἡ ψυχή μου πρὸς τὸν Θεὸν τὸν ἰσχυρὸν τὸν ζῶντα·\" ὅσον γάρ τις διψᾷ, τοσοῦτον πίνων εὐφραίνεται. Ἀντλεῖ δὲ ὕδωρ μετ' εὐφροσύνης ὁ τὸν νόμον τοῦ Κυρίου μελετῶν ἡμέρας τε καὶ νυκτός. \"Στόμα γὰρ δικαίου μελετήσει σοφίαν.\" Διὰ τοῦ γὰρ ζητεῖν ὀρθῶς, τὸ πνευματικὸν βούλημα συνιεὶς τῆς Γραφῆς, ἀντλήσει ὕδωρ μετ' εὐφροσύνης, τόν τε τοῦ Θεοῦ Λόγον τὸ ζῶν ὕδωρ εὑρήσει, ὃς τοὺς ἀποστόλους ἀνέδειξε διὰ τοῦ πνεύματος πᾶσιν αὐτὸν τοῖς ἀγνοοῦσι πηγάζοντας. Περὶ ὧν φησιν ὁ Δαβίδ·","english":"Anyone will understand this when he hears the Savior saying, \"If anyone thirsts, let him come to me and drink. Whoever believes in me, as the Scripture has said, rivers from his belly shall flow with living water. He said this concerning the Spirit, whom those who believed in him were about to receive.\" And again: \"Whoever drinks of the water that I will give him will never thirst forever. But the water that I will give him will become in him a spring of water leaping up to eternal life.\" Therefore the springs of salvation are either the holy apostles, or spiritual words rained down from the Holy Spirit. And the prophetic words too were called springs of Israel, as David says: \"In the churches bless God the Lord from the springs of Israel.\" But if the people who practiced idolatry are accused—\"They abandoned me, the spring of living water\"—it is clear that the believer, being watered with divine doctrines, draws water with gladness from the springs of salvation, from which the Egyptians are prophesied to drink, and those who ministered the saving drink to them. And the gladness of those who drink this is set forth by \"My soul thirsted for God, the strong, the living\"; for as much as one thirsts, so much does he rejoice in drinking. He draws water with gladness who meditates on the law of the Lord day and night. \"For the mouth of the righteous will meditate on wisdom.\" For by seeking rightly, understanding the spiritual meaning of the Scripture, he will draw water with gladness, and he will find the Word of God, the living water, who through the Spirit made the apostles springs for all who do not know him. Concerning whom David says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":216,"ref":"p216","source":"\"Ὤφθησαν αἱ πηγαὶ τῶν ὑδάτων, καὶ ἀνεκαλύφθη τὰ θεμέλια τῆς οἰκουμένης.\" Λίθος μὲν γὰρ ἐκλεκτὸς ὁ Χριστὸς εἰς τὰ θεμέλια Σιὼν, παρὰ τοῦ Πατρὸς τεθεῖσθαι λεγόμενος, τοῦτ' ἔστι τῆς Ἐκκλησίας. Αὐτῷ γὰρ διὰ πίστεως οἰκοδομούμεθα οἶκος πνευματικὸς, εἰς ναὸν ἅγιον, εἰς κατοικητήριον τοῦ Θεοῦ ἐν πνεύματι. Λίθοι δὲ μετ' αὐτὸν, ἤτοι θεμέλια τῆς οἰκουμένης, οἱ διὰ τοῦ κηρύγματος ἀνέχοντες ἡμᾶς πρὸς ἑδραιότητα τὴν ἐν πίστει καὶ ἀληθείᾳ. Σημειωτέον δὲ ὡς Ἰησοῦ τοῦ Σωτῆρος ἡμῶν ὁ παρὼν μέμνηται λόγος, κατὰ τὴν τῶν Ἑβραίων φωνὴν, ἀντὶ τοῦ Σωτὴρ, ἀεὶ τὸ Ἰησοῦ περιέχουσα. Ἐν τῷ, Ἰδοὺ ὁ Θεὸς ὁ Σωτήρ μου. Καὶ ἐν τῷ, ἐγένετό μοι εἰς σωτηρίαν. Καὶ ἐν τῷ, ἐκ τῶν πηγῶν τοῦ σωτηρίου. Ἔπρεπε γὰρ τῇ περὶ τοῦ ἐκ ῥίζης Ἰεσσαὶ προφητείᾳ, τοῦ Σωτῆρος Ἰησοῦ τὴν προσηγορίαν ἐπενέγκαι. Αὐτὸς γὰρ ἦν ὁ προφητευόμενος. Ἐπὶ τούτοις προσφωνεῖ τοῖς εὐαγγελισταῖς, ἃ δεῖ τοῖς ἐξ Αἰγύπτου μαθητευομένοις ἐρεῖν, Ὑμνεῖτε, λέγων, Κύριον· βοᾶτε τὸ ὄνομα αὐτοῦ. Τοῖς ἄλλοις ταῦτα παραγγέλλειν εἰπὼν, ὅταν ἐμπλησθῶσιν αὐτοὶ τοῦ πνευματικοῦ πόματος. Ἡ δὲ βοὴ, φωνή ἐστι μέγεθος ἔχουσα δυνάμενον διϊκνεῖσθαι καὶ πρὸς τοὺς πόῤῥω. Βοᾶτε οὖν ἀντὶ τοῦ, μὴ μικρὰ φρονεῖτε περὶ Θεοῦ· μεγάλῃ δὲ θεολογεῖτε διανοίᾳ περὶ αὐτοῦ, ὡς καὶ τοῖς μακρὰν τῆς σωτηρίας ἐξάκουστον γενέσθαι τὸν λόγον, διὰ τὸ τῆς διδασκαλίας τρανόν. Ὃ δηλοῖ διὰ τῶν ἑξῆς, Ἀναγγείλατε, λέγων, ἐν τοῖς ἔθνεσιν τὰ ἔνδοξα αὐτοῦ. Εἴπατε αὐτοῦ τὰ θαυμάσια. Τοῦτ' ἔστι, δείξατε τοῖς ἀνοήτοις τὴν περὶ τὸν κόσμον διάταξιν, ἵνα προσαχθῶσι τῇ ἀγάπῃ τοῦ Κτίσαντος.","english":"The springs of the waters appeared, and the foundations of the world were uncovered.\" For Christ is the chosen stone for the foundations of Zion, said to have been laid by the Father—that is, of the Church. For through faith we are built upon him as a spiritual house, into a holy temple, into a dwelling place of God in the Spirit. And the stones after him—that is, the foundations of the world—are those who through the preaching hold us fast toward steadfastness in faith and truth. It should be noted that the present passage makes mention of Jesus our Savior, according to the Hebrew tongue, which always contains \"Jesus\" in place of \"Savior.\" In the phrase, \"Behold, God is my Savior.\" And in the phrase, \"He has become my salvation.\" And in the phrase, \"from the springs of salvation.\" For it was fitting for the prophecy concerning the one from the root of Jesse to apply the name of Jesus the Savior. For he was the one prophesied. After these things he addresses the evangelists, telling them what they must say to those being made disciples out of Egypt: \"Sing,\" he says, \"to the Lord; cry out his name.\" He said to command these things to others, when they themselves have been filled with the spiritual drink. And the cry is a voice that has a magnitude able to penetrate even to those far off. Cry out, then, instead of: do not think small things about God; but theologize about him with a great mind, so that the word may become audible even to those far from salvation, because of the clarity of the teaching. This he makes clear through what follows, saying, \"Declare among the nations his glorious deeds. Tell of his marvelous works.\" That is: show to the foolish the order of the world, so that they may be brought to the love of the Creator.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"Ὑψηλὰ δέ φησιν ὅσα πεποίηκεν ἐν οὐρανῷ καὶ ἐν γῇ, νοητά τε καὶ αἰσθητά. Ἢ περὶ τῆς ἐν ἡμῖν χρηστότητος ὅτι ὑψοῖ τοὺς τεταπεινωμένους καὶ συντετριμμένους τὴν καρδίαν. Ταπεινωθέντας γὰρ τῇ ἁμαρτίᾳ τῇ ἰδίᾳ ὑπερύψωσε δόξῃ. Τὰ δὲ προκείμενα λέγειν φασί τινες τὸν ἀρτίως μυσταγωγούμενον, ὃς τῶν τοῦ σωτηρίου πηγῶν ἀρυσάμενος, τοσοῦτον ἐπέδωκεν, ὡς ἀποστολικὴν ἐνδείκνυσθαι λειτουργίαν τοῖς ἄλλοις, ὑμνεῖν τε λέγοντα Κύριον. Τίσι δὲ προστάττει βοᾷν, ἐπήνεγκε λέγων· Ἀναγγείλατε ἐν τοῖς ἔθνεσι τὰ ἔνδοξα αὐτοῦ. Πῶς γὰρ οὐκ ἔνδοξος γένους ἀνθρώπων ἀνάπλασις, δαιμονικῆς τυραννίδος καθαίρεσις, αἰχμαλώτων ἐλευθερία, τυφλῶν ἀνάβλεψις, δικαίωσις, ἁγιασμὸς, υἱοθεσία τῶν πρὶν φυγάδων ἀπὸ Θεοῦ, γνῶσις Θεοῦ, νεκροὶ ἀνιστάμενοι, λεπροὶ καθαιρόμενοι; Οἱ ἐν ἀσθενείαις ἐῤῥώννυντο· ἠλαύνοντο δαίμονες· φλεγμαίνουσαν ἀπηύνασε θάλατταν· ἐφ' οἷς ἀγαλλιᾶσθε, φησὶν, τοῖς κατοικοῦσι Σιὼν τοῖς ἐν Ἐκκλησίᾳ βεβαίαν ἔχουσι πίστιν. Σιὼν γὰρ ὁ εὐαγγελικὸς","english":"He calls \"high\" all the things he has made in heaven and on earth, both intelligible and perceptible. Or it is about the goodness in us, that he exalts those who have been brought low and are crushed in heart. For those brought low by their own sin he has raised exceedingly high in glory. Some say that the one who has just now been initiated into the mysteries is speaking the words that follow, who, having drawn from the springs of salvation, advanced so far as to display an apostolic ministry to others, and to sing, saying, \"The Lord.\" And to whom does he command to cry out? He added, saying: \"Declare among the nations his glorious deeds.\" For how is the reformation of the human race not glorious—the overthrow of demonic tyranny, the freedom of captives, the recovery of sight of the blind, justification, sanctification, adoption as sons of those formerly fugitives from God, knowledge of God, the dead being raised, lepers being cleansed? Those in weaknesses were strengthened; demons were driven out; he calmed the swelling sea; in these things, he says, you exult, who dwell in Zion, who have firm faith in the Church. For Zion is the evangelical","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"λόγος, ἐφ' οὗ ἡ Ἐκκλησία Θεοῦ ᾠκοδόμηται. Ἐπεὶ οὖν ὁ ἅγιος τοῦ Ἰσραὴλ ἐν μέσῳ τῆς Ἐκκλησίας ὑψώθη, εὐφραίνεσθε οἱ ἐν αὐτοὶ μέσον ἔχοντες αὐτόν· κατὰ τὸ, \"Ὅπου δύο καὶ τρεῖς συνηγμένοι εἰσὶν ἐν τῷ ὀνόματί μου, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν.\" Ὑψώθη τοίνυν ἐν μέσῳ αὐτῆς, εἰ καὶ γέγονεν ἄνθρωπος, λαβὼν δούλου μορφὴν, Θεὸς ἀληθινὸς ἐκ τῶν ἀποτελεσμάτων τοῖς ἀγνοοῦσιν ἀναδειχθείς. Ὀνόματι δὲ Ἰσραὴλ καὶ Σιὼν, εἰς εὐθυμίαν ἄγει τοὺς ἐκ περιτομῆς, διὰ τοῦ νομίζειν εἰρῆσθαι περὶ αὐτῶν, ὡς ἂν τὴν παροῦσαν περιέποιεν βύβλον, οἷα δὴ τὰ κάλλιστα περὶ αὐτῶν θεσπίζουσα. ΚΕΦΑΛ. ΙΓʹ. αιαʹ. Ὅρασις κατὰ Βαβυλῶνος, ἣν εἶδεν Ἡσαΐας υἱὸς Ἀμώς. Ἐπ' ὄρους πεδινοῦ ἄρατεσημεῖον. Ὑψώσατε τὴν φωνὴν αὐτοῖς. Μὴ φοβεῖσθε. Παρακαλεῖτε τῇ χειρὶ, ἀνοίξατε, οἱ ἄρχοντες. Ἐγὼ συντάσσω, καὶ ἐγὼ ἄγω αὐτούς. Ἡγια σμένοι εἰσὶ, καὶ ἐγὼ ἄγω αὐτούς. Γίγαντες ἔρχονται πληρῶσαι τὸν θυμόν μου, χαίροντες ἅμα καὶ ὑβρίζοντες. Φωνὴ ἐθνῶν πολλῶν ἐπὶ τῶν ὀρέων, ὁμοία ἐθνῶν πολλῶν9, κ.τ.λ. Ἑτέρας ὑποθέσεως ἄρχεται, μετὰ τὰ περὶ Χριστοῦ θεσπισθέντα, κατ' ἐθνῶν ἀλλοφύλων ἐννέα τὰς ὁράσεις ἰδὼν, ἀπὸ Βαβυλῶνος ἀρξάμενος. Αἷς καὶ τὴν φάραγγα Σιὼν περιείληφεν, τοῖς ἀλλοφύλοις καὶ τὸν Ἰουδαίων λαὸν συγκαλέσας, τούτων δὲ τῶν ἐθνῶν ἐποιήσατο μνήμην, ἃ καὶ μόνα τοῖς Ἰουδαίοις συνεχῶς ἐπετίθετο.","english":"the word, on which the Church of God has been built. Since, therefore, the Holy One of Israel was exalted in the midst of the Church, rejoice, you who have him in your midst; according to the saying, \"Where two and three are gathered in my name, there I am in the midst of them.\" He was exalted, then, in the midst of her, even if he became man, taking the form of a servant, being shown forth as true God from his works to those who do not know him. And by the name of Israel and Zion, he leads those of the circumcision to cheerfulness, through their thinking that it was said concerning them, as though they might take care of the present book, inasmuch as it declares the finest things concerning them. CHAPTER 13. 21. The vision against Babylon, which Isaiah son of Amoz saw. On a plain mountain raise a signal. Lift up the voice to them. Do not fear. Encourage with the hand, open, you rulers. I give command, and I lead them. They are consecrated, and I lead them. Giants are coming to fulfill my wrath, rejoicing and at the same time insolent. The voice of many nations on the mountains, like many nations, etc. He begins another subject, after the things declared concerning Christ, having seen nine visions against foreign nations, beginning from Babylon. With these he has also encompassed the valley of Zion, having summoned together the people of the Jews with the foreigners, and he made mention of those nations which alone continually attacked the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"Διὸ παραμυθεῖται τοὺς πεπονθότας κακῶς, εὐαγγελιζόμενος τῶν κακῶς αὐτοῖς χρησαμένων τὴν τιμωρίαν, καὶ τὴν ἐκ τῆς αἰχμαλωσίας ἀνάκλησιν, ὡς ἂν εἰς ἔργον τῆς προφητείας ἐλθούσης, βέβαιοι γένοιντο περὶ τὸν Θεὸν, τὸν καὶ δίκην ἐπάγοντα, καὶ πρὶν γενέσθαι μηνύοντα. Τὰ δὲ τῆς θεογνωσίας χρηστὰ, οὐκ Ἰουδαίοις μόνοις, ἀλλὰ τοῖς ἔθνεσι πᾶσιν εὐαγγελίζεται. Ἐν ἀρχῇ δὲ τῆς ὅλης βίβλου, περὶ τῆς Ἱερουσαλὴμ τῆς προφητείας ἀρξάμενος, καὶ τῶν ἐθνῶν τὴν ἀρχὴν ἀπὸ Βαβυλωνίων νῦν ποιησάμενος, εἰς Ἱερουσαλὴμ πάλιν κατήντησεν. Οὕτως οὐδεμία προσωποληψία παρὰ Θεῷ ἀπὸ τῶν οἰκείων ἀρξαμένῳ καὶ λήξαντι. Ἦρξαν δὲ τῆς οἰκουμένης Ἀσσύριοι ἐπὶ ἔτη χίλια τριακόσια, μέχρι πολιορκήσαντες Ἱερουσαλὴμ ἀπάνθρωποι περὶ τοὺς ἁλόντας ἐγένοντο, μὴ δόντες δόξαν τῷ παραδεδωκότι Θεῷ· τὰ ἱερὰ δὲ σκεύη τοῖς εἰδώλοις ἀσεβῶς ἀναθέντες. Ὅρασις δὲ προφητικὴ, καὶ διὰ νοῦ, καὶ τῶν ἔνδον ὀφθαλμῶν παραγίνεται, ὡς παρόντα βλεπόντων τὰ μέλλοντα Θεοῦ τὸν νοῦν καταλάμποντος, οὐκ ἔκστασιν ὑπομενόντων, ὡς ἐπὶ τῆς δαιμονικῆς ἐνεργείας. Ἐκεῖνοι γὰρ οὐχ ὁρῶσι τὰς ἐγγιγνομένας αὐτοῖς φαντασίας, ἀλλὰ παρορῶσιν, ὥσπερ οἱ δαιμονῶντες, ὄρη καὶ ποταμοὺς, ἄνδρας τε καὶ θηρία μὴ παρόντα θεώμενοι, ὧν οὐδὲν ὅρασίς ἐστιν, ἀλλὰ παραφορὰ τοῦ νοῦ τὴν ἰδίαν ἐνέργειαν ἀπολέσαντος. Θεὸς δέ φησιν· \"Ἐγὼ ὁράσεις ἐπλήθυνα.\" Ὅρασινδὲ χαριζόμενος, οὐ τυφλοῖ τὸν νοῦν, ὃν αὐτὸς κατεσκεύασεν· φωτίζων δὲ, ποιεῖ διαυγέστερον τῇ παρουσίᾳ τοῦ πνεύματος. Διόπερ ὁρῶντας τοὺς προφήτας ὠνόμαζον, ὡς ἂν ἐπιταθείσης αὐτοῖς κατὰ νοῦν τῆς ὁράσεως.","english":"Therefore he comforts those who have suffered evil, proclaiming the good news of the punishment of those who treated them badly, and of the recall from captivity, so that, since the prophecy has come to fulfillment, they might become steadfast concerning God, who both brings judgment and declares beforehand before it happens. But the good things of the knowledge of God he proclaims as good news not to Jews only, but to all the nations. And at the beginning of the whole book, having begun the prophecy concerning Jerusalem, and now having made the beginning of the nations from the Babylonians, he came back again to Jerusalem. Thus there is no partiality with God, who began from his own and ended with them. But the Assyrians ruled the inhabited world for a thousand three hundred years, until, having besieged Jerusalem, they became inhuman toward those they captured, not giving glory to the God who handed them over; and they impiously dedicated the sacred vessels to idols. But prophetic vision comes both through the mind and through the inner eyes, as those who see things to come as though present, God illuminating the mind, not undergoing ecstasy, as in the case of demonic activity. For those men do not see the phantasies that arise in them, but overlook them, like the demon-possessed who behold mountains and rivers, men and beasts that are not present, none of which is a vision, but a derangement of the mind that has lost its own proper activity. But God says: \"I have multiplied visions.\" And when he grants a vision, he does not blind the mind, which he himself made; but illuminating it, he makes it more translucent by the presence of the Spirit. Therefore they called the prophets \"seers,\" as though the vision had been intensified in them with respect to the mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"Τίς οὖν ἐποίησε βλέποντα καὶ τυφλόν; Τὸν μὲν, ὄντα προφήτην, τὸν δὲ, διὰ κακίαν πρὸς τὸ μέλλον τυφλώττοντα; ὀφθαλμοὶ γὰρ βέβηλοι τὰ τῶν μακαρίων οὐχ ὁρῶσι θεάματα. Διό φησιν· \"Εἰς κρῖμα ἐγὼ εἰς τὸν κόσμον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέπωσι, καὶ οἱ βλέποντες τυφλοὶ γένωνται.\" Τῷ δὲ προφήτῃ τοὔνομα πρόσκειται τοῦ Πατρὸς, τοῦ λόγου δεικνύντος, ὡς καὶ προφητείας αὐτῷ διδάσκαλος γέγονεν, ἁγίας αὐτοῦ φροντίσας ἀνατροφῆς καὶ παιδεύσεως. Τίς οὖν ἡ Βαβυλὼν, καθ' ἧς ἡ ὅρασις γέγονεν, κατὰ μὲν τὴν ἱστορίαν, τόπος ἔνθα συνεχύθησαν τῶν πυργοποιούντων αἱ γλῶτται. Σύγχυσις γὰρ ἑρμηνεύεται τοὔνομα. Κατὰ δὲ τὸ νοητὸν, συγκεχυμένον ἐστὶ νοῦς ὑπὸ τῶν ἰδίων κακῶν θεομαχῶν ἀεὶ, καὶ πλάττων ἀλλότρια δόγματα, καὶ τὸ δοκεῖν αὐτοῖς συνυψούμενος. Φησὶ δ' οὖν τοῖς Βαβυλωνίοις ὁ προφήτης ἐπιπηδῶν, Ἐπ' ὄρους πεδινοῦ ἄρατε σημεῖον. Ἐπεὶ γὰρ ἀμέτρως ἐχρήσαντο τοῖς ἐξ Ἰσραὴλ, εἰ καὶ δι' εἰδωλολατρείαν αὐτοῖς παρεδόθησαν, ἀγανακτεῖ Θεὸς εἰκότως, καὶ διὰ Ζαχαρίου φησίν· \"Ἐζήλωκα τὴν Ἱερουσαλὴμ καὶ","english":"Who then made the one seeing and the blind? The one, being a prophet; the other, through wickedness blind toward the future? For profane eyes do not see the visions of the blessed. Therefore he says: \"For judgment I came into the world, that those who do not see may see, and those who see may become blind.\" And to the prophet the name of the Father is attached, the Word showing that he has also become his teacher of prophecy, having cared for his holy upbringing and education. What then is Babylon, against which the vision has come? According to the history, it is the place where the tongues of the tower-builders were confounded. For the name is interpreted as \"confusion.\" But according to the spiritual sense, it is a mind confounded by its own evils, always fighting against God and fashioning foreign doctrines, and exalting itself along with what seems right to them. The prophet therefore says, leaping upon the Babylonians: On a plain mountain lift up a sign. For since they used those from Israel without measure, even if they were handed over to them because of idolatry, God is reasonably indignant, and through Zechariah he says: \"I have been jealous for Jerusalem and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"τὴν Σιὼν ζῆλον μέγαν, καὶ θυμῷ μεγάλῳ ὀργίζομαι ἐπὶ τὰ ἔθνη τὰ ἐπιτιθέμενα· ἀνθ' ὧν ἐγὼ μὲν ὠργίσθην ὀλίγα, αὐτοὶ δὲ συνεπέθεντο εἰς κακά.\" Καὶ πρός γε τὴν Βαβυλῶνά φησιν· \"Ἐγὼ δέδωκα αὐτοὺς εἰς τὰς χεῖράς σου, σὺ δὲ οὐκ ἔδωκας αὐτοῖς ἔλεος.\" Ἀνθ' ὧν αὐτὴν παρέδωκε Κύρῳ τῷ Μήδων καὶ Περσῶν βασιλεῖ, πρὸς ὃν ἐν Ἡσαΐᾳ φησί· \"Τάδε λέγει Κύριος τῷ χριστῷ μου Κύρῳ, οὗ ἐκράτησα τῆς δεξιᾶς, ἐπακοῦσαι ἔμπροσθεν αὐτοῦ ἔθνη, καὶ πόλεις οὐ συγκλεισθήσονται. Ἐγὼ ἔμπροσθέν σου πορεύσομαι, καὶ ὄρη ὁμαλιῶ. Θύρας χαλκᾶς συντρίψω, καὶ μοχλοὺς σιδηροῦς συγκλάσω.\" Διὸ νικήσας ἀνῆκεν τῆς αἰχμαλωσίας τὸν Ἰσραὴλ, καὶ τὸν νεὼν ἀνεδείματο. Τοιγαροῦν Ἱερεμίας περὶ τῆς ἁλώσεως Βαβυλῶνος εἰπὼν, καὶ ὡς ἀνέβη ἐπ' αὐτὴν ἔθνος ἀπὸ βοῤῥᾶ, τούτοις ἐπήνεγκε· \"Τῷ καιρῷ ἐκείνῳ ἥξουσιν οἱ υἱοὶ Ἰσραὴλ καὶ οἱ υἱοὶ Ἰούδα ἐπὶ τὸ αὐτό. Βαδίζοντες καὶ κλαίοντες πορεύσονται τὸν Θεὸν αὐτῶν ζητοῦντες.\" Καὶ πάλιν, εἰπὼν, ὡς Ἐκδικῶ ἐπὶ τὸν βασιλέα Βαβυλῶνος, ἐπήνεγκε· Καὶ ἀποκαταστήσω τὸν Ἰσραὴλ εἰς τὴν νομὴν αὐτοῦ. Μήδοις οὖν καὶ Πέρσαις ὁ προφήτης ἐπιφωνεῖ, ὡς ἤδη Βαβυλῶνος κεκρατηκόσιν, αἴρειν ὑψοῦ τῆς νίκης τὸ σύμβολον, ἐμφανὲς ἐγείρασι τρόπαιον ἐπὶ τῇ κακοδαίμονι πόλει, περὶ ἧς αὐτός φησι· \"Πῶς ἑάλω καὶ συνετρίβῃ ἡ σφῦρα πάσης τῆς γῆς; Τὴν ὠμότητα ταύτης καὶ πλεονεξίαν δηλῶν. Διόπερ αὐτοῖς τὸ τελευταῖον οἱ ἐξ Ἰσραὴλ παρεδόθησαν ἐπιτείναντες τὴν ἀσέβειαν, πρώην ἔθνεσιν τοῖς ὁμόροις παραδιδόμενοι. Ὄρος δὲ πεδινὸν ἐκάλεσεν τὸ γεώλοφον. Ἐπὶ μετρίου γὰρ ὕψους ἡ τῶν τροπαίων ἐγίνετο στάσις.","english":"…Zion with great zeal, and with great wrath I am angry against the nations that attack; because I was angry a little, but they themselves joined in for evil.\" And to Babylon he says: \"I have given them into your hands, but you did not give them mercy.\" Because he handed her over to Cyrus king of the Medes and Persians, to whom he says in Isaiah: \"Thus says the Lord to my anointed Cyrus, whose right hand I have grasped, to subdue nations before him, and cities shall not be shut. I will go before you, and I will level mountains. I will break bronze doors, and shatter iron bars.\" Therefore, having conquered, he released Israel from captivity, and rebuilt the temple. Accordingly Jeremiah, having spoken about the capture of Babylon, and how a nation from the north came up against her, added to these things: \"In that time the sons of Israel and the sons of Judah shall come together. Walking and weeping they shall go, seeking their God.\" And again, having said, \"I will avenge against the king of Babylon,\" he added: \"And I will restore Israel to its pasture.\" The prophet therefore calls out to the Medes and Persians, as those who have already taken control of Babylon, to raise on high the symbol of victory, having set up a manifest trophy over the wretched city, about which he himself says: \"How has the hammer of all the earth been taken and shattered?\" Indicating her cruelty and greed. Wherefore finally those from Israel were handed over to them, having intensified their impiety, whereas formerly they were handed over to the neighboring nations. And he called the hill country a \"level mountain.\" For at a moderate height was the setting up of the trophies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":222,"ref":"p222","source":"Πρὸς δὲ νοῦν, ἐπιδείκνυται πῶς ἡ δυναστεία τῶν τὴν σύγχυσιν ἐργαζομένων ἁλίσκεται, ἐπειδὰν ἐπ' ὄρος ἀνέλθωμεν μὴ ἀπόκρημνον, ἀλλ' ὥστε ὕψος μὲν ἔχειν διὰ τὸ ἀνάστημα, ἀσφάλειαν δὲ παρέχειν τοῖς ἐφισταμένοις διὰ τὴν ὑπτιότητα. Βούλεται γὰρ ἡμᾶς ἀμφότερα περὶ Θεοῦ νοεῖν ὑψηλά τε καὶ ἀσφαλῆ. Ὁ δὲ τὰ περὶ τοῦ σταυροῦ κηρύττων μεγαλοφώνως, οὕτως ἦρεν ἐπ' ὄρους τὸ σημεῖον, τὸν περὶ τοῦ πάθους λόγον μεγαλῦναι δυνάμενος, ἐξομαλισμῷ τε καὶ σαφηνείᾳ περὶ τῶν ἐπαγγελλομένων παραδιδούς· περὶ δὲ τῶν τοιούτων ἐπήνεγκεν· Ὑψώσατε τὴν φωνήν. Τοῦτ' ἔστιν, ἐξ ἑαυτῶν λάβετε τὸ ὕψος τῆς φωνῆς, τὰς ἐνυπαρχούσας ὑμῖν ἀφορμὰς ἐκ τῶν κοινῶν ἐννοιῶν πρὸς Θεοῦ δοξολογίαν ἀνακινήσαντες. Ὁ γὰρ κάτω βλέπων καὶ γήϊνος, ταπεινὴν ἔχει περὶ τοῦ Θεοῦ τὴν φωνὴν, οἰκῶν ὥσπερ ἐν φάραγγι. Πάθος γὰρ ἕκαστον, μεθ' οὗ τις κηρύττει, ταπεινὴν φωνὴν ἀπεργάζεται. Μὴ οὖν ὑπείκωμεν, μὴ φόβῳ, μὴ κέρδει, μὴ πειρασμοῖς, ὡς ἂν ἡμῶν ὑψηλὸν ὑπάρχῃ τὸ κήρυγμα. Κατὰ δὲ τὸ ῥητὸν, ἀλαλάζειν τοῖς Πέρσαις ἐπὶ τῇ Βαβυλῶνι παρακελεύεται, καὶ φωνὴν ἠχεῖν ἐπινίκιον. Τάχα δὲ καὶ θαῤῥεῖν πρὸς τὴν κατὰ τούτων μάχην παρακελεύεται. Τοῦτο γὰρ τὸ, μὴ φοβεῖσθαι δηλοῖ, Θεοῦ νικῶντος καὶ τὴν ἄμαχον δύναμιν. Εἶτα παρακαλεῖτε, φησὶ, τῇ χειρί. Νεύμασιν γὰρ ἐν πολέμῳ τὰ δοκοῦντα μᾶλλον σημαίνεται, μηδεμιᾶς πρὸς τὸν θόρυβον ἀρκούσης φωνῆς. Καὶ ἄλλως δὲ, ὁ τὴν παράκλησιν τοῖς θλιβομένοις δι' ἀγαθῶν ἔργων προσφέρων, τῇ μεταδοτικῇ χειρὶ τὴν πενίαν παρεμυθήσατο. Διδοὺς γὰρ μᾶλλον παρακαλέσει, λόγῳ παραινῶν τὴν πενίαν γενναίως ὑφίστασθαι.","english":"With regard to the meaning, he shows how the power of those who bring about confusion is captured, when we go up to a mountain that is not steep, but so as to have height through its elevation and to provide safety for those standing on it through its levelness. For he wishes us to think both things about God—things lofty and things safe. But he who proclaims the things concerning the cross with a loud voice thus raised the sign upon the mountain, being able to magnify the word concerning the passion, delivering it with smoothness and clarity concerning the things promised; and concerning such things he added: \"Lift up your voice.\" That is, take the height of voice from yourselves, stirring up the resources that exist within you from common notions toward the glorification of God. For the one who looks downward and is earthly has a lowly voice concerning God, dwelling as it were in a ravine. For every passion with which one proclaims makes the voice lowly. Let us not then yield—not to fear, not to gain, not to temptations—so that our proclamation may be lofty. But according to the literal sense, he exhorts the Persians to shout against Babylon and to sound a victory cry. And perhaps he also exhorts them to take courage for the battle against these. For this—\"do not fear\"—makes clear that God is victorious, even with unfightable power. Then, he says, \"encourage with the hand.\" For in war, intentions are signified rather by nods, since no voice suffices for the tumult. And in another sense, the one who offers encouragement to the afflicted through good works consoles poverty with a giving hand. For by giving more, he will encourage, urging by word that poverty be endured nobly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"Τὴν δὲ χεῖρα τοῖς τοιούτοις ἀνοίγειν προτρέπεται, ὃ δηλοῖ τὴν μετάδοσιν, κατὰ τὸ, \"Ἀνοίξαντος δέ σου τὴν χεῖρα, τὰ σύμπαντα πλησθήσονται χρηστότητος.\" Ὃ δὴ ποιεῖν πρώτους ἐθέλει τοὺς ἄρχοντας, ὡς ἂν εἰς τύπον τοῖς ὑπὸ χεῖρα γενήσονται. Δεῖ δὲ καὶ τὰ κεκλεισμένα τῆς Γραφῆς τοῖς ἀγνοοῦσιν ἀνοίγειν. Ὅπερ οὐκ ἐποίουν οἱ Γραμματεῖς, τὰς κλεῖς ἔχοντες τῆς βασιλείας. Ἄρχοντες γὰρ οἱ τοιοῦτοι τὰς κλεῖς τῆς γνώσεως ἔχοντες. Ἐντεῦθεν ὁ Παῦλός φησι· \"Τὸ στόμα ἡμῶν ἀνέῳγε πρὸς ὑμᾶς, Κορίνθιοι.\" Πρὸς δὲ ῥητὸν, ἢ τοῖς Βαβυλωνίοις, ὡς ἤδη κεκρατημένοις, τὰς πύλας ἀνοίγειν παρακελεύεται· ἢ δυνάμεσιν ἁγίαις συναιρομέναις τοῖς Πέρσαις. Τὸ γὰρ ἄμαχον ἐπιδεικνύμενος τῆς χειρὸς, ἐγὼ συντάσσω, φησὶ, καὶ ἐγὼ ἄγω αὐτούς· ἢ κατὰ θεωρίαν, φησὶν ὡς ἡμᾶς χρὴ τὰ πρὸς δύναμιν ἐνεργεῖν. Ὁ γὰρ ἄγων αὐτοὺς, Κύριός ἐστιν, ὁ κατατάσσων\n\nἕκαστον ἐν τῷ σώματι τῆς Ἐκκλησίας πρὸς τὴν ἰδίαν ἀξίαν. Ἐφ' οἷς ἐπάγει, ὅσους ἄγει κατὰ Βαβυλῶνος. Ὡς γίγαντες ἔρχονται. Χαίροντες μὲν, ὡς θαῤῥοῦντες ὅτι κρατήσουσιν. Περιφρονοῦντες δὲ τοὺς ἐναντίους, ὡς ἀσθενεῖς· ὅπερ ὕβριν ἐκάλεσεν. Ἀπειλεῖ δὲ καὶ ἄλλως θεομάχων τινῶν ἐπιδημίαν ἐπὶ δίκῃ τῶν πλημμελούντων, ἐξ ὧν φυγεῖν ἐθέλων τοὺς ἑαυτοῦ, πρὸς ὄρος ἀνήγαγε πεδινὸν, τὸ σημεῖον αὐτοῖς διδοὺς φυλακτήριον.","english":"He urges them to open the hand to such people, which signifies sharing, according to the saying, \"When you open your hand, all things will be filled with goodness.\" He wants the rulers to do this first, so that they may become a pattern for those under their hand. It is necessary also to open the closed things of Scripture to those who do not know them. This the scribes did not do, though they held the keys of the kingdom. For such rulers hold the keys of knowledge. Hence Paul says: \"Our mouth has been opened to you, Corinthians.\" In the literal sense, he exhorts them either to open the gates to the Babylonians, as already conquered, or to holy powers joining with the Persians. For demonstrating the invincibility of his hand, he says, I arrange, and I lead them; or in the contemplative sense, he says that we must perform what pertains to power. For the one who leads them is the Lord, who arranges each one in the body of the Church according to his own worth. To these he adds, as many as he leads against Babylon. They come as giants. Rejoicing, as being confident that they will prevail. And despising their opponents, as weak; which he called hubris. He threatens also in another way the arrival of certain fighters against God for the judgment of those who transgress, wishing his own people to flee from these, he led them up to a level mountain, giving them the sign as a safeguard.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"Καὶ τὴν δι' ἔργων ἀγαθῶν παρασκευὴν ὑποτίθεται χειρὶ τοὺς θλιβομένους παρακαλεῖν, ἀνοίγειν τε τὸ στόμα τοῖς μανθάνειν ἐθέλουσιν, ἵνα τοὺς γίγαντας φύγωσιν ἐπὶ κακοῦ τὰ πολλὰ ταττομένους, οὓς ἀγγέλους πονηροὺς λέγων, ἔοικεν παραδηλοῦν ὁ Δαβὶδ, οἵπερ ἐπιχαίρουσι μαστιζομένοις ἡμῖν δι' ὠμότητα, καὶ τὴν ἡμετέραν ὀδύνην ἰδίαν κρίνοντες ἀπόλαυσιν, ἐνυβρίζουσι, καί τοι τοσαῦτα δρῶντες ὅσα Θεὸς συγχωρεῖ. Φωνὴ ἐθνῶν πολλῶν ἐπὶ τῶν ὀρέων· καὶ τὰ ἑξῆς. Τὴν παμμιγῆ δείκνυσι τῶν ἐν τῷ πολέμῳ φωνὴν, ἀνθρώπων, ἵππων, νικώντων, φευγόντων. Ἥτις, φησὶν, οὐ τοιαύτη τίς ἐστιν, ὡς ὀλίγων ἀνθρώπων νομίζεσθαι. Ἀρχόντων δὲ πλείστων, καὶ ἀρχομένων, Βαβυλωνίων μὲν θρηνούντων, Περσῶν δὲ ἀλαλαζόντων. Οὓς καὶ ὁπλομάχους ἀποκαλεῖ, καὶ πόῤῥωθεν ἐρχόμενον ἔθνος ἀπ' αὐτῆς ἤδη τῆς ἄρκτου, καὶ τῶν ὑπὸ ταύτῃ μερῶν. Ὡς κατὰ βούλησιν δὲ Θεοῦ χωροῦντας ἰδίους καλεῖ. Οἰκουμένην δὲ φθειρομένην, οὐ τὴν καθόλου φησί· τὴν περὶ ἧς δὲ πρόκειται χώραν, ἴσως καὶ τὸ μέγα καὶ πολυάνθρωπον αὐτῆς ἐνδεικνύμενος, ἀντιδιαστέλλων τε τὴν μετὰ τὴν ἅλωσιν ἐρημίαν. Εἰκὸς δὲ ταῦτα δηλοῦν καὶ τῶν κατὰ τὴν Ἐκκλησίαν διαφόρων ἐθνῶν τὴν φωνὴν, ἣν καὶ πεδινὸν ὄρος ἔφη, πρὸς τὴν συλλογὴν τοῦ πλήθους εὐρυχωρίαν ταύτῃ διδοὺς, ἐπὶ τὸ ὕψος ἀναβαινόντων τῆς γνώσεως τοῦ Θεοῦ, μίαν τε φωνὴν ἐχόντων τῆς πίστεως.","english":"And he suggests the preparation through good works—to encourage the afflicted with the hand, and to open the mouth to those willing to learn, so that they may escape the giants who are for the most part ranged on the side of evil, whom David seems to indicate when he calls them evil angels, who rejoice when we are scourged because of their cruelty, and counting our pain their own enjoyment, they insult us, though they do only as much as God permits. The voice of many nations upon the mountains, and what follows. He shows the mingled voice of those in war—of men, of horses, of the victorious, of the fleeing. This voice, he says, is not such as to be thought the voice of a few men, but of very many rulers and ruled—Babylonians lamenting, Persians shouting in triumph. These he also calls warriors, and a nation coming from afar from the very north itself, and from the regions under it. As advancing according to the will of God, he calls them his own. And he says the inhabited world is being destroyed, not the whole of it, but the land that is before us, perhaps also indicating its great size and multitude of people, and contrasting the desolation that follows its capture. It is likely that these things also reveal the voice of the various nations in the Church, which he also called a plain mountain, giving it ample space for the gathering of the multitude, as they ascend to the height of the knowledge of God and have one voice of faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"Μία δὲ οὖσα τῇ συμφωνίᾳ, πολλαῖς ἔοικε, διὰ τὸ μερισθῆναι γλώσσαις πυρὸς παρὰ τοῦ ἁγίου Πνεύματος ἐφ' ἕκαστον τῶν ἀποστόλων μελλόντων τοῖς ἔθνεσι κηρύξαι πᾶσιν τὸ Εὐαγγέλιον, ὧν τοὺς ἐκλεκτοὺς, βασιλέας καλεῖ, ὡς υἱοὺς τῆς βασιλείας ὑπάρχοντας. Ἐκ δὲ τοῦ, Κύριος ἐντέταλται ἔθνει ὁπλομάχῳ ἔρχεσθαι, διδασκόμεθα κρίσει Θεοῦ τὰς τιμωρίας ἐπάγεσθαι, καὶ ὡς οὐ δεῖ δεδιέναι τὸν τύπτοντα, τὸν ἐπιτάττοντα δὲ μᾶλλον παρακαλεῖν· οὐδὲ μιμεῖσθαι τοὺς λέγοντας ἀσεβῶς, δεῖν θυσίαν προσάγειν πνεύμασι πονηροῖς, ὡς ἂν αὐτῶν τὴν κακίαν ἐκμειλιζώμεθα. Εἴτε γὰρ θεραπεύσητε, εἴτε καὶ μὴ, δρᾷν αὐτοὺς ἀνάγκη τὸ προσταττόμενον τῷ δοθέντι μέτρῳ χρωμένους. Ἡ δὲ τούτων πανοπλία τῇ τῶν δικαίων ἀντίκειται. Τοῖς μὲν γὰρ θυρεός ἐστι πίστεως· τοῖς δὲ ἀπιστίας. Τοῖς μὲν λόγου μάχαιρα, τοῖς δὲ ἀλογίας. Τοῖς μὲν θώραξ δικαιοσύνης πρὸς τὴν ἀσφάλειαν, τοῖς δὲ ἀδικίας. Σωτηρίας τούτοις περικεφάλαια, τούτοις δὲ ἀπωλείας, ἕτοιμοι τούτοις οἱ πόδες πρὸς τὸ Εὐαγγέλιον τῆς εἰρήνης, ὀξεῖς ἐκείνοις πρὸς τὸ ἐκχέαι αἷμα. Οἳ καὶ ἀπὸ γῆς εἰσι, πόῤῥωθεν μὲν Θεοῦ, πόῤῥωθεν δὲ τοῦ βίου τούτου πρὸς κόλασιν ἐκεῖθεν ἀγόμενοι. Οἱ γὰρ συνεργοῦντες ἡμῖν τὰ πρὸς σωτηρίαν, σύνοικοί τε καὶ γείτονες. Ἐκείνων δὲ κατακέχρηται τῇ ὠμότητι πρὸς θεραπείαν ἡμετέραν ἡ Πρόνοια, ὡς ἰατρὸς ἐχίδνης ἰῷ οὓς οὐ τὸ πνεῦμα ἀλλ' ἡ σὰρξ παραδίδοται, ἵνα τὸ πνεῦμα σωθῇ. Φύγελός τε καὶ Ἑρμογένης αὐτοῖς παρεδόθησαν οὐκ εἰς ἀπώλειαν, ἵνα δὲ παιδευθῶσι μὴ βλασφημεῖν.","english":"Being one in harmony, it resembles many, because it was divided into tongues of fire by the Holy Spirit upon each of the apostles when they were about to proclaim the Gospel to all the nations, whose elect he calls kings, as being sons of the kingdom. And from the phrase, \"The Lord has commanded a warrior nation to come,\" we are taught that punishments are brought on by the judgment of God, and that one must not fear the one who strikes, but rather entreat the one who commands; nor should we imitate those who say impiously that sacrifice ought to be offered to evil spirits, as though we were appeasing their wickedness. For whether you serve them or not, they must do what is commanded, using the measure given to them. And their panoply is set against that of the righteous. For the one side has the shield of faith; the other, of unbelief. The one, the sword of reason; the other, of unreason. The one, the breastplate of righteousness for safety; the other, of injustice. For these, helmets of salvation; for those, of destruction. For these, feet ready for the Gospel of peace; for those, swift to shed blood. These are also from the earth, far from God, and far from this life, led from there to punishment. For those who cooperate with us in the things pertaining to salvation are fellow dwellers and neighbors. But Providence has used their cruelty for our healing, as a physician uses the venom of a viper for those who are handed over not to the spirit but to the flesh, so that the spirit may be saved. And Phygellus and Hermogenes were handed over to them, not for destruction, but that they might be taught not to blaspheme.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"Οἱ αὐτοὶ δὲ καὶ ἀπὸ γῆς πόῤῥωθεν, ὅτι τὸν περίγειον εἴλοντο τόπον, καὶ ἀπ' ἄκρου τοῦ οὐρανοῦ, ὅθεν αὐτοῖς ἡ πρώτη γέγονε πτῶσις. Εἶτά φησιν· Ὀλολύξατε· ἐγγὺς γὰρ ἡ ἡμέρα Κυρίου· ὡς οὐδενὸς τοῦ θρηνεῖν ὑπολελειμμένου Βαβυλωνίοις. Θεοῦ δὲ κατασείοντος εἰς δειλίαν τὰς τούτων ψυχὰς, πᾶσα χεὶρ ἐκλυθήσεται, καὶ πᾶσα ψυχὴ ἀνθρώπου δειλιάσει. Πάντα γὰρ ἀνόνητα τότε πρὸς κώλυμα. Τὴν γὰρ χεῖρα τὴν ὑψηλήν τις ἀποστρέψει, κατὰ τὸ γεγραμμένον, καὶ ἄλλως δὲ, πρὸς τὴν ἀπειλὴν τοῦ Θεοῦ, τὴν διὰ τῶν ὁπλομάχων, ὀλολυγμὸς καὶ θρῆνος προστέτακται, δι' ὧν ἔστι δυσωπῆσαι Θεόν· φιλάνθρωπος γὰρ ὢν ἀπειλεῖ, καὶ τῶν μετανοούντων ἀποστρέφει τὴν ἀπειλήν. Εἰ μὴ γὰρ ἠβούλετο τοῦ ἁμαρτωλοῦ τὴν μετάνοιαν, τί τὴν ἀπειλὴν τοῖς\n\nΝινευΐταις ἐκήρυττεν; παρ' αὐτοῦ γὰρ ἡ συντριβὴ, τὰ συντριβῆς ἀφανίζοντος ἄξια. Ὡς συντρίβει τὸν Σατανᾶν ὑπὸ τοὺς πόδας τοῦ δικαίου καὶ, Κύριος συντρίβων πολέμους, καὶ, Συντρίβει Κύριος τὰς κέδρους τοῦ Λιβάνου, τοὺς ἀλαζόνας καὶ τοὺς ὑπεραιρομένους κατὰ τῆς ἀληθείας. Δεῖ δὲ φθάνοντας τοῦ Κυρίου τὴν συντριβὴν, τὴν ἑαυτῶν μεγαλόφρονα καρδίαν συντρίβειν, ἵνα γένηται θυσία ἡ ταπείνωσις αὐτῆς. Ὡς πρὸς Θεὸν γὰρ τιμωρούμενον, πᾶσα χεὶρ ἀσθενὴς καὶ ψυχὴ δειλή. Ἀνθρώπου δὲ, φασὶν, εἰκότως προσέθηκεν. Ἡ μὲν γὰρ τῶν ἀγγέλων, κρείττων δειλίας, ἡ δὲ τῶν ἀλόγων ἐλάττων. Ἡ δὲ γὰρ πτοεῖται μὲν, οὐ δειλιᾷ δέ. Δειλία γάρ ἐστιν ἔλλειψις τῶν ἀπὸ τῆς ἀνδρείας δογμάτων.","english":"The same people are also [called] \"from the ends of the earth,\" because they chose the earthly region, and \"from the height of heaven,\" from which their first fall came. Then he says: \"Wail, for the day of the Lord is near\"—as though nothing of lamentation were left to the Babylonians. But when God shakes their souls into cowardice, every hand will be loosened, and every soul of man will be cowardly. For at that time all things are unprofitable for hindrance. For one will turn away the high hand, as it is written; and otherwise, in response to God's threat, the wailing and lamentation through the armed warriors is commanded, by which one may appease God; for being philanthropic he threatens, and he turns away the threat from those who repent. For if he did not will the repentance of the sinner, why did he proclaim the threat to the Ninevites? For from him comes the crushing, the things worthy of one who destroys with crushing. As he crushes Satan under the feet of the righteous, and \"the Lord crushing wars,\" and \"the Lord crushes the cedars of Lebanon\"—the arrogant and those who exalt themselves against the truth. But it is necessary, having anticipated the Lord's crushing, to crush one's own proud heart, so that its humility may become a sacrifice. For in relation to God as one who punishes, every hand is weak and every soul cowardly. And \"of man,\" they say, he added reasonably. For the soul of angels is superior to cowardice, but that of irrational animals is inferior. For it is frightened, but it is not cowardly. For cowardice is a deficiency of the doctrines that come from courage.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"Πρέσβεις δέ φησι ταραχθήσεσθαι, τοὺς τῶν εἰδώλων θεραπευτὰς, οἳ κατὰ τὸ εἰκὸς, τῶν περὶ Κῦρον προσδοκωμένων, κατεμαντεύοντο χρηστὰ καὶ λιτὰς προσῆγον τοῖς δαίμοσιν, ὑπὲρ τῆς χώρας πρεσβεύοντες. Αἰσχυνθήσονται δὲ τῶν ἐναντίων γενησομένων, καὶ ὀδυροῦνται πρὸς ἀλλήλους. Τοῦτο γὰρ τὸ συμφοράσουσιν, οὐαὶ τυχὸν, καὶ συμφορᾶς προφέροντες ῥήματα. Ἐξ ἀθυμίας δὲ αὐτῶν τὰ πρόσωπα μελανθήσεται, ὡς σποδοῦ μαρανθείσης λείψανον εἶναι δοκεῖν· ἢ καὶ τὸ ἐκ τῆς αἰσχύνης παρίστησιν ἔρευθος. Ἔρχεται γὰρ καιρὸς, καθ' ὃν ἀπαραίτητος ὀργὴ Θεοῦ τὴν τῶν Χαλδαίων ὅλην ἐρημώσει χώραν, καὶ τοὺς ἁμαρτωλοὺς ἐξ αὐτῆς ἀπολέσει· τοῦτ' ἔστι, πάντας ὄντας ἁμαρτωλοὺς ἀπολέσει. Οὐ γὰρ ἀντιδιαστέλλει δικαίοις οὖσιν ἐν Βαβυλῶνι. Καὶ ἐπὶ τὰ μεγέθη τῶν συμφορῶν, σκότου καὶ ἀχλύος τὸν ἀνθρώπινον καταπίμπλησι νοῦν, κἂν ὁ τῆς ἡμέρας τύχῃ καιρὸς, κἂν σελήνῃ καὶ ἄστροις ἡ νὺξ καταλάμπηται, τούτου χάριν ταῦτά φησι, σκοτισθήσεται, οὐ φύσει, τῶν δὲ ἀθυμούντων οὕτω δοκούντων ὁρᾷν. Τὸ δὲ, Ἐντελοῦμαι κακὰ, ἢ ἀντὶ τοῦ, ἀπειλήσω· ἢ ἀπενεχθῆναι προστάξω. Δι' Ὠρίωνος δὲ, τὰ λαμπρὰ τῶν ἀστέρων ἐδήλωσεν. Ἄλλως δὲ παρ' Ἑβραίοις τὸ ἄστρον τοῦτο λεγόμενον, οἱ ἑρμηνεύσαντες πρὸς τὴν κρατοῦσαν παρ' Ἕλλησι συνήθειαν ἐκδεδώκασι. Καὶ ἐν Ἰὼβ δέ φησιν ἡ Γραφὴ, Πλειάδα καὶ Ἕσπερον καὶ Ἀρκτοῦρον, καὶ ταμιείανότου πάλιν οὕτως ἐξ Ἑλλήνων λεγόμενα. Τινὲς δὲ τὰ προειρημένα ῥητὰ, διὰ τὸ λέγεσθαι τῇ οἰκουμένῃ πάσῃ κακὰ, τοῦτον ἐξηγοῦνται τὸν τρόπον.","english":"He says that the ambassadors will be thrown into confusion—the worshippers of idols, who, in all likelihood, when the things expected concerning Cyrus were at hand, were prophesying favorable things and bringing supplications to the demons, acting as ambassadors on behalf of the land. But they will be put to shame when the opposite comes to pass, and they will lament to one another. For this is what they will bring about—perhaps a \"woe\"—and they will utter words of disaster. And from their despondency their faces will be blackened, so that they seem to be the remnant of ashes that has wasted away; or else he indicates the redness that comes from shame. For a time is coming when the inexorable wrath of God will lay waste the whole land of the Chaldeans and will destroy the sinners from it—that is, it will destroy all who are sinners. For he does not make a distinction for the righteous who are in Babylon. And in proportion to the magnitude of the disasters, he fills the human mind with darkness and gloom, whether the time of day happens to be at hand, or night is lit by the moon and stars; for this reason he says these things: \"they shall be darkened\"—not by nature, but because those who are despondent suppose they see thus. And the phrase \"I will command evils\" is either instead of \"I will threaten,\" or \"I will order them to be brought.\" And by \"Orion\" he indicated the bright ones among the stars. But in another sense, among the Hebrews this star is so called, and those who translated it rendered it according to the prevailing custom among the Greeks. And in Job too the Scripture says, \"the Pleiad and the Evening Star and Arcturus, and the treasury of the south\"—again, things so called by the Greeks. But some explain the aforementioned passages in this way, because evils are said to be against the whole inhabited world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"Μέλλων γὰρ, φασὶν, ὁ λόγος μερικὴν ἀπειλὴν κατὰ Βαβυλῶνος ποιήσασθαι, περὶ τῆς καθολικῆς τοῦ Θεοῦ προεκτίθεται κρίσεως, καθόλου περὶ τῶν ἀσεβῶν οἷα πείσονται διηγούμενος· εἶθ' οὕτως ἐπὶ τὴν μερικὴν τῆς Βαβυλῶνος μετέρχεται κόλασιν. Περὶ δὲ τῆς γενικῆς τέως λέγων· Ἐπ' ὄρους, φησὶ, πεδινοῦ ἄρατε σημεῖον. Τοῦτο δὲ τὸ προφητικὸν πνεῦμα ἐκ προσώπου τοῦ Θεοῦ Λόγου προφέρεται, κελεύει τε τοῖς ἀμφ' αὐτὸν ἀγγέλοις ἀνοῖξαι θύρας κεκλεισμένας, καὶ τοῖς ἔνδον οὖσι προϊέναι, παρακελεύσασθαι, καὶ σπεύδειν ἐπὶ τὴν τῶν ἀσεβῶν τιμωρίαν. Δι' ὧν εἰκὸς δηλοῦσθαι χώραν ἀφωρισμένην δυνάμεσιν ἀντικειμέναις οἱονεὶ δεσμωτήριον τούτων ὑπάρχουσαν. Καὶ μήποτε αὐτή ἐστιν ἡ ἄβυσσος, ἣν πεπληρῶσθαι δρακόντων δηλοῖ τὸ, δράκοντες καὶ πᾶσαι ἄβυσσοι, εἰς ἣν μὴ πεμφθῆναι πρὸ καιροῦ τὸν Χριστὸν παρεκάλουν οἱ δαίμονες, ὡς εἰδότες ἔσεσθαί ποτε τούτου καιρόν; Τὰς δὲ τοιαύτας δυνάμεις γίγαντάς φησιν, ἢ ὡς γιγάντων οὔσας ψυχάς· ἢ τῶν ἐξ οὐρανοῦ κατελθόντων ἀγγέλων, ἐξ ὧν οἱ γίγαντες ἐγεννήθησαν ταῖς τῶν ἀνθρώπων θυγατράσι μιγέντων, ἢ καὶ ἑτέρας ἀποστατικὰς δυνάμεις μέχρι τοῦ τῆς κρίσεως δεδεμένας καιροῦ.","english":"For, they say, since the discourse is about to make a partial threat against Babylon, it first sets forth the universal judgment of God, relating in general what the impious will suffer; then in this way it proceeds to the partial punishment of Babylon. But speaking for now of the general judgment, it says: \"On a plain mountain lift up a sign.\" This the prophetic spirit brings forth from the person of God the Word, and commands the angels around him to open the closed doors, and to urge those within to come forth, and to hasten to the punishment of the impious. By these things it is likely that a place set apart for opposing powers is indicated, existing as a kind of prison for them. And perhaps this is the abyss which the passage \"dragons and all the abysses\" indicates to be filled with dragons, into which the demons begged not to be sent before the time, as knowing that there would be a time for this? And such powers he calls giants, either as being souls of giants, or of the angels who came down from heaven, from whom the giants were born when they mingled with the daughters of men, or also other apostate powers bound until the time of judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"Ἐπειδ' ἂν δὲ τὸ τοῦ Θεοῦ δικαιωτήριον ἐπιστῇ, ἀποστελεῖ μὲν, ὡς αὐτός φησι, τοὺς ἀγγέλους αὐτοῦ μετὰ σάλπιγγος μεγάλης, καὶ ἐπισυνάξουσι τοὺς ἐκλεκτοὺς αὐτοῦ, ἀπ' ἄκρου τοῦ οὐρανοῦ ἕως ἄκρων αὐτοῦ, τὰς δὲ κολάσεις ὥσπερ διὰ δημίων τῶν ἀντικειμένων δυνάμεων τοῖς κολασθησομένοις ἐπάξει, προστάξας τοῖς ἀμφ' αὐτὸν ἀγγέλοις ἀνεῖναι τούτων τὸ δεσμωτήριον, ὡς ἂν προελθοῦσαι τοὺς ἀσεβεῖς τιμωρήσονται, μέλλουσαι καὶ αὗται τὴν οἰκείαν ἐκδέχεσθαι κρίσιν. Ὄρος δὲ πεδινὸν, τὸν περίγειον ἐκάλεσε τόπον, καὶ πᾶν τὸ τῶν ἀνθρώπων οἰκητήριον, ἔνθα τὸ σημεῖον παρασχεῖν τῆς μελλούσης ἐπιτίθεσθαι τοῦ Θεοῦ κρίσεως παρακελεύεται\n\n(περὶ οὖ τάχα φησὶ, Καὶ ὄψονται τὸ σημεῖον τοῦ Υἱοῦ τοῦ ἀνθρώπου) καὶ ὑψηλῇ φωνῇ συγκαλεῖν ἐπὶ τὸ κριτήριον. Εἶτά φησι, Παρακαλεῖτε τῇ χειρί· ἀνοίξατε, ἄρχοντες. Ἀνθ' οὗ Σύμμαχός φησι· Κινήσατε χεῖρα, καὶ ἐξελευθέτωσαν θύρας. Δῆλον ὡς ἀπὸ τοῦ ἐξωτάτου σκότους, ἐν ᾧ καθειργμέναι τυγχάνουσιν. Αἳ οὐκ ἂν ἐξῆλθον, μὴ τοῦ κριτοῦ τοῦτο προστάξαντος. Ἐπιφέρει δὲ ὡς γίγαντές εἰσιν οἱ καλούμενοι. Ἀνθ' οὗ, Ἀκύλας καὶ Σύμμαχος δυνατοὺς ἐκδεδώκασι. Λέγει δὲ δυνάμεις τὰς τιμωρητικάς. Τοῦτο γὰρ ἡ Γραφὴ λέγουσα περὶ τῶν Αἰγυπτίων παρίστησιν· \"Ἀπέστειλεν ἐπ' αὐτοὺς ὀργὴν καὶ θυμὸν καὶ θλῖψιν, ἀποστολὴν δι' ἀγγέλων πονηρῶν·\" ὧν δηλοῖ τὴν ἐπὶ τοῖς κολαζομένοις ὠμότητα, χαρὰν αὐτῶν λέγων καὶ ὕβριν. Ταῦτα μὲν οὖν φασι περὶ τούτων.","english":"But when the judgment-seat of God shall come upon them, he will send, as he himself says, his angels with a great trumpet, and they shall gather together his elect from the uttermost part of heaven to the uttermost parts thereof; and he will bring the punishments upon those who are to be punished as it were through the agency of the opposing powers, having commanded the angels about him to loose their prison, so that going forth they may take vengeance on the impious, they themselves also being about to receive their own judgment. And a mountain in the plain, he called the region around the earth, and every dwelling-place of men, where he enjoins that the sign be given of the judgment of God that is about to be inflicted\n\n(concerning which he perhaps says, And they shall see the sign of the Son of man) and with a loud voice to summon them to the tribunal. Then he says, Comfort with the hand; open, you rulers. In place of which Symmachus says: Move the hand, and let them open the doors. It is clear that this is from the outermost darkness, in which they happen to be confined. They would not have gone out, had the judge not commanded it. And he adds that those who are called are as giants. In place of which Aquila and Symmachus have rendered mighty men. And he calls the punitive powers powers. For the Scripture, speaking concerning the Egyptians, sets this forth: \"He sent upon them wrath and anger and affliction, a sending by evil angels;\" whose cruelty toward those who are punished it makes clear, calling it their joy and insolence. These things, then, they say concerning these matters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"Τὰ δὲ ἑξῆς, περὶ τῶν κριθησομένων ἐθνῶν ἐπιλέγει, οἳ φωνὰς ἀφήσουσι, καθ' ἑαυτῶν ἐξομολογούμενοι, τὰς ἑαυτῶν ὀλοφυρόμενοι συμφορὰς, ὑπήκοοί τε καὶ βασιλεῖς, διὰ τοὺς ὁπλομάχους τοὺς φθείροντας Θεοῦ προστάξει τὴν οἰκουμένην. Τούτους ἔλεγε γίγαντας μακρὰν ὄντας πάλαι, καὶ ὥσπερ ἐν θεμελίοις τοῦ οὐρανοῦ ἀποκεκλεισμένους. οἳ κατὰ καιρὸν κληθέντες φθείρουσι πᾶσαν τὴν τῶν κακῶν οἰκουμένην, μετὰ τὸν ἀφορισμὸν τῶν δικαίων. Οὕτω καὶ ἐν Εὐαγγελίοις τῶν ἐκ δεξιῶν κληθέντων ἐπὶ τὴν ἡτοιμασμένην αὐτοῖς βασιλείαν ἀπὸ καταβολῆς κόσμου, ἐπὶ τοὺς ἐν ἀριστεροῖς ἡ ἀπειλὴ τοῦ πυρὸς ἐξενήνεκται. Ταῦτα περὶ τῆς μελλούσης εἰπὼν κρίσεως, ἐπεὶ μήπω ταύτης καιρὸν, ἐπὶ μετάνοιαν πρὶν γενέσθαι ταύτην καλεῖ τοὺς ἁμαρτωλοὺς, ἐπὶ τοῖς ἰδίοις κακοῖς ἀποκλαίεσθαι παραινῶν. Ἥξει γὰρ, φησὶν, ἡ προλεχθεῖσα τῆς ὀργῆς ἡμέρα, καὶ πλησίον ἐστίν. Πολὺς δὲ ὁ χρόνος ἀφ' οὗ ἐγγίζειν αὐτὴ λέγεται πάντων τῶν προφητῶν διαμαρτυραμένων αὐτῆς τὴν ἐγγύτητα, ὡς ἂν μηδεὶς ἀναπεπτωκὼς, ὡς χρονιζούσης αὐτῆς ἀνέτοιμος εὑρεθῇ. Τίνες δὲ οἱ πρέσβεις οἱ ταρασσόμενοι, ἡνίκα ἂν ἐπιστῇ ἡ τοῦ Κυρίου ἡμέρα; Δῆλον ὅσους διὰ παραβολῆς ᾐνίξατο Κύριος. \"Ἄνθρωπος γὰρ, φησὶν, εὐγενὴς ἐπορεύθη εἰς χώραν μακρὰν λαβεῖν ἑαυτῷ βασιλείαν, καὶ ὑποστρέψαι.\" Εἶτα περὶ τῶν δέκα μνῶν τῶν δοθεισῶν τοῖς δούλοις εἰπών φησιν· \"Οἱ δὲ πολῖται αὐτοῦ ἐμίσουν αὐτὸν, καὶ ἔπεμψαν ὀπίσω αὐτοῦ πρέσβεις, ὅτι Οὐ θέλομεν τοῦτον βασιλεῦσαι ἐφ' ἡμᾶς.\" Καὶ πῶς γὰρ οὐκ εὐγενὴς ὁ ἐκ τῆς οὐσίας τοῦ Πατρὸς ἔχων τὴν ὕπαρξιν;","english":"Next he speaks about the nations that will be judged, who will utter cries, confessing against themselves, lamenting their own misfortunes—both subjects and kings—because of the warriors who by God's command destroy the inhabited world. These he called giants who long ago were far off, and as it were shut up in the foundations of heaven. These, called at the appointed time, destroy the whole inhabited world of the wicked, after the separation of the righteous. So also in the Gospels, after those on the right were called to the kingdom prepared for them from the foundation of the world, the threat of fire was brought forth against those on the left. Having said these things about the coming judgment, since its time is not yet, he calls sinners to repentance before it takes place, urging them to weep over their own evils. For the day of wrath foretold will come, he says, and it is near. But great is the time since it is said to be near, since all the prophets testified to its nearness, so that no one, having fallen asleep, might be found unprepared as though it were delayed. And who are the ambassadors who are troubled when the day of the Lord comes upon them? It is clear—those whom the Lord hinted at in a parable. \"For a certain nobleman,\" he says, \"went into a far country to receive for himself a kingdom, and to return.\" Then, after speaking about the ten minas given to the servants, he says: \"But his citizens hated him, and sent ambassadors after him, saying, We do not want this man to reign over us.\" And how could he not be noble, who has his existence from the substance of the Father?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"καὶ ὁ κατὰ τὸν Σωτῆρα δὲ ἄνθρωπος, εὐγενὴς ἂν λέγοιτο γεγονὼς ἐκ σπέρματος Δαβίδ. Πορεύεται οὖν εἰς χώραν μακρὰν, οὐ τοσοῦτον τῷ τόπῳ διεστῶσαν, ὅσον τῇ καταστάσει τῶν πραγμάτων. Ἐγγὺς γὰρ ὁ Θεὸς τῶν ἀγαθῶν, τῶν δὲ πλημμελούντων ἀπῴκισται. Ὃς διαβόλου τυραννίδι τὸν κόσμον ἰδὼν ὑποκείμενον, ἐλεήσας τοὺς ἀνθρώπους, βασιλεὺς αὐτῶν γενέσθαι κατεδέξατο. Δεῖ γὰρ αὐτὸν βασιλεῦσαι, ἄχρις οὗ θῇ τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ. Ἦλθεν οὖν εἰς χώραν μακρὰν τοῦ Θεοῦ, τὸν περίγειν τόπον τὴν ἐπὶ τὰ ἔθνη βασιλείαν λαβεῖν, κατὰ τὸ, \"Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου.\" Οἱ δὲ τελοῦντες ὑπὸ τὸν ἄρχοντα τοῦ αἰῶνος τούτου, οὐ μόνον ἄνθρωποι, ἀλλὰ καὶ δυνάμεις, τὴν αὐτοῦ βασιλείαν οὐ κατεδέξαντο. Δόντος δὲ αὐτοῦ τὰς ἐντολὰς, καὶ τὴν ἐργασίαν ἐπιζητοῦντος αὐτῶν, ἔπεμψαν πρέσβεις ὀπίσω αὐτοῦ ἀρνούμενοι τὴν αὐτοῦ βασιλείαν. Εἶεν δ' ἂν οἱ πρέσβεις, οἱ τὸν θάνατον ἐνεργήσαντες αὐτοῦ, νομίσαντες διὰ τοῦ σταυροῦ διακόπτειν αὐτοῦ τὴν βασιλείαν, λέγοντες τῷ Πιλάτῳ· \"Μὴ γράφε ὅτι βασιλεὺς τῶν Ἰουδαίων, ἀλλ' ὅτι ἐκεῖνος εἶπε, βασιλεύς εἰμι·\" οἳ κατακριθέντες ἐκ τῆς ἑαυτῶν πονηρίας ἐμποδὼν οὐ γεγόνασι τῇ οἰκονομίᾳ. Οὐδεὶς δὲ θέλει φαῦλα πράττων, ὑπὸ Χριστοῦ βασιλεύεσθαι. Περὶ ὧν, ὅτι ταραχθήσονται, φησὶν ὁ προφήτης, ὅταν ἴδωσι τὸν Κύριον μετὰ δόξης ἐρχόμενον. Ἰδοὺ γὰρ ἡμέρα Κυρίου ἔρχεται ἀνίατος. Ταύτην ἄλλην εἶναί φασι παρὰ τὴν προτέραν, περὶ ἦς εἶπεν· Ἐγγὺς ἡ ἡμέρα Κυρίου. Ἐκείνη γὰρ, περὶ τῆς ἰδίας ἑκάστου συντελείας, ἥτις ἐγγὺς πάρεστιν·","english":"And the man according to the Savior, being born of the seed of David, could be called noble. He therefore journeys into a far country, not so much distant in place as in the condition of affairs. For God is near to the good, but has removed far from those who transgress. He, seeing the world subjected to the tyranny of the devil, had compassion on men and deigned to become their king. For he must reign until he puts his enemies under his feet. He therefore came into a country far from God—the region around the earth—to receive the kingdom over the nations, according to the saying, \"Ask of me, and I will give you the nations as your inheritance.\" But those who are under the ruler of this age—not only men but also powers—did not accept his kingdom. And when he gave the commandments and sought their labor, they sent envoys after him, denying his kingdom. And the envoys would be those who brought about his death, thinking to cut off his kingdom through the cross, saying to Pilate, \"Do not write that he is the king of the Jews, but that he said, I am a king.\" These, condemned by their own wickedness, did not hinder the dispensation. But no one who does base things wishes to be ruled by Christ. Concerning these, the prophet says that they will be troubled when they see the Lord coming with glory. For behold, the day of the Lord comes, incurable. This, they say, is another than the former, of which he said, \"The day of the Lord is near.\" For that one concerns each person's own consummation, which is near at hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"ἡ δὲ νῦν, περὶ τῆς καθολικῆς, ἥπερ δὴ καὶ κυρίως ἐστὶν ἡμέρα. Νυκτὶ γὰρ οὐ διακόπτεται. Διὸ καὶ ἐν αὐτῇ φανεροῦται τὰ κρυπτὰ τοῦ\n\nσκότους. Ὁ δὲ παρὼν βίος, νύξ· ἐν ᾧ ταῦτα συγκέκρυπται. Ἐκείνην οὖν ἀνίατον ἔφησεν. Οὐκ ἔστι γὰρ ἐξετάσασθαι τοὺς προσαγομένους ἐν αὐτῇ πόνους. Οἰκονομικὸν δὲ τοῦτο, φασὶ, φόβον ἐμποιοῦν πρὸς τὸ ἐργάζεσθαι, ἕως ἡμέρα ἐστίν· ἔρχεται γὰρ νὺξ, ὅτε οὐδεὶς δύναται ἐργάσασθαι· δεδεμένος δὲ χεῖρας καὶ πόδας τῷ δεσμῷ τῶν ἰδίων ἁμαρτημάτων, εἰς τὸ σκότος ἐμβάλλεται. Τότε δὲ, φησὶν, οἱ ἀστέρες τοῦ οὐρανοῦ τὸ φῶς οὐ δώσουσι, λέγοντος τοῦ Κυρίου. Εὐθέως δὲ μετὰ τὴν θλῖψιν τῶν ἡμερῶν ἐκείνων, ὁ ἥλιος σκοτισθήσεται, καὶ τὰ ἐπὶ τούτοις, οἷς ἐπιλέγει· καὶ κόψονται πᾶσαι αἱ φυλαὶ τῆς γῆς. Ὧ σύμφωνον τό· Φωνὴ ἐθνῶν πολλῶν ἐπὶ τῶν ὀρέων. Φωνὴ βασιλέων καὶ ἐθνῶν συνηγμένων. ιβι ʹ. Καὶ ἀπολῶ ὕβριν ἀνόμων, καὶ ὕβριν ὑπερηφάνων ταπεινώσω. Καὶ ἔσονται οἱ καταλελειμμένοι ἔντιμοι μᾶλλον, ἢ τὸ χρυσίον τὸ ἄπυρον, καὶ ἄνθρωπος μᾶλλον ἔντιμος ἔσται ἢ ὁ λίθος ὁ ἐκ Σουφείρ9, κ.τ.λ. Καὶ ταῦτα πάλιν, οἱ μὲν τοῖς περὶ τῆς καθόλου κρίσεως προσκεῖσθαί φασιν, οἱ δὲ περὶ Χαλδαίων ἰδικώτερον λέγεσθαι, ἀγαθότητος δὲ Θεοῦ τὸ, ὕβριν ἀνόμων καὶ ὑπερηφάνων ἀπολεῖν τε καὶ ταπεινοῦν, ὡς ἂν ἀποκαταστήσῃ καθαρὸν ἀπὸ πάσης κακίας τὸ ἑαυτοῦ δημιούργημα· ὡς καὶ τὴν σοφίαν τῶν σοφῶν ἀθετεῖ διελέγχων, οὐκ οὖσαν ἀληθῆ καθ' ἃ τοῖς πλανωμένοις δοκεῖ. Οὕτως ὑπὸ ἰατροῦ νόσος ἀπόλλυσθαι λέγεται, καὶ σκότος ὑπὸ ἡλίου. Διὸ καὶ Ἰακὼβ εὐλογῶν τοὺς υἱοὺς Συμεὼν καὶ Λευὶ, Ἐπικατάρατος, φησὶν, ὁ θυμὸς αὐτῶν·","english":"But the present day is about the universal day, which is also properly the day. For it is not interrupted by night. Therefore in it the hidden things of darkness are also made manifest. But the present life is night, in which these things are concealed. That day, then, he called incurable. For it is not possible to examine the labors brought forward in it. But this, they say, is by way of economy, instilling fear toward working while it is day; for night comes, when no one can work; and bound hand and foot by the bond of his own sins, he is cast into darkness. Then, he says, the stars of heaven will not give their light, as the Lord says. And immediately after the tribulation of those days, the sun will be darkened, and the things that follow, to which he adds: and all the tribes of the earth shall mourn. With this agrees the passage: The voice of many nations upon the mountains. The voice of kings and nations gathered together. 12. And I will destroy the insolence of the lawless, and the insolence of the proud I will bring low. And those who are left shall be more honorable than unrefined gold, and a man shall be more honorable than the stone from Suphir, etc. And these things again, some say belong to the universal judgment, while others say they are spoken more particularly about the Chaldeans; but it is of God's goodness to destroy and bring low the insolence of the lawless and the proud, so that he may restore his own creation pure from all evil; just as he also sets aside the wisdom of the wise, convicting it as not being true in the respects in which it seems so to those who are deceived. Thus disease is said to be destroyed by a physician, and darkness by the sun. Therefore Jacob also, blessing his sons Simeon and Levi, says, Cursed be their anger;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"τὴν πονηρὰν γὰρ ἕξιν διὰ τῆς κατάρας ἐξαναλίσκει, ὡς ἂν τὸ καταλειπόμενον ἐν αὐτοῖς ἄξιον τῆς εὐλογίας τοῦ πατριάρχου γένηται. Οὕτω καὶ Νῶέ φησιν· Ἐπικατάρατος Χαναάν· καίτοι Χὰμ ἦν ὁ λελυπηκὼς, ἀλλ' ὅμως οὐκ αὐτῶ καταρᾶται, ἀλλὰ τῷ γεννήματι αὐτοῦ, καὶ τῷ ἔργῳ, ᾧπερ συμβολικῶς ὀνομάζεται Χαναάν. Ἑρμηνεύεται γὰρ, ὡς σάλος. Ἐν κινήσει γὰρ ἡ ἕξις γινομένη τὸ πάθος ἐπιτελεῖ. Ἡ δὲ ὕβρις, ἢν ἀπολεῖν φησι, πάσης ἐστὶν ἀνομίας ἐμφατική. Οἱ γὰρ ἄνομοι ὑβρίζουσι μὲν εἰς τὸν ναὸν, ὑβρίζουσι δὲ εἰς τὸν πλησίον, καὶ εἰς τὸ κατ' εἰκόνα. Καὶ διὰ τῆς εἰκόνος ἡ ὕβρις ἀναβαίνει ἐπὶ τὸν κτίσαντα, καθὰ καὶ εἰς βασιλέα, διὰ τῆς εἰκόνος ὑβριζομένης. Καὶ πρὸ πάντων, δι' ὧν τις ἁμαρτάνει, ἑαυτὸν καθυβρίζει· ὕβρεως ἄρα γέννημα πᾶσα ἁμαρτία· καὶ τοῦ ὑβριστοῦ πρώτου καθάπτεται· οὕτω δὲ καὶ ὑπερηφανία τῆς ἀνομίας ἐστὶν ἀδελφή. Ὧ γὰρ ἄν τις ἁμάρτῃ, τὴν ἐναντίαν ἀρετὴν ὑπερηφανεῖ τῷ πλημμελήματι. Ὁ οὖν ἀντιτασσόμενος ὑπερηφάνοις Κύριος, καὶ ταπεινῶν ἁμαρτωλοὺς ἕως γῆς, ἐπαγγέλλεται τὴν ὕβριν τῶν ὑπερηφάνων ταπεινώσειν, ῥυόμενος αὐτοὺς ἐκ τῆς πρὸς τὸν διάβολον ὁμοιότητος, ὃς πατήρ ἐστιν ὑπερηφανίας, ἐνάγων αὐτοὺς πρὸς τὸ μαθητεύεσθαι τῷ εἰπόντι· Μάθετε ἀπ' ἐμοῦ, ὅτι πρᾶός εἰμι, καὶ ταπεινὸς τῇ καρδίᾳ. Ταῦτα δὲ, φασὶ, καθολικῶς περὶ τῆς ἐπὶ συντελείᾳ τοῦ κόσμου κρίσεως εἴρηται·","english":"For he consumes the evil disposition through the curse, so that what remains in them may become worthy of the patriarch's blessing. Thus he also says of Noah: \"Cursed be Canaan\"—although it was Ham who had done the wrong, yet he does not curse him, but his offspring, and the deed which is symbolically named Canaan. For it is interpreted as \"tossing.\" For the disposition, when it comes to be in motion, brings the passion to completion. But the insolence which he says he will destroy is expressive of all lawlessness. For the lawless commit outrage against the temple, they commit outrage against their neighbor, and against the image. And through the image the outrage ascends to the Creator, just as it does against a king when the image is outraged. And before all things, by the very things through which one sins, one commits outrage against oneself; every sin, then, is an offspring of insolence, and it lays hold first of the insolent man himself; and so pride also is the sister of lawlessness. For whatever a man sins in, he despises the opposite virtue by his transgression. The Lord, therefore, who opposes the proud and humbles sinners to the ground, promises that he will humble the insolence of the proud, rescuing them from likeness to the devil, who is the father of pride, leading them to become disciples of the one who said: \"Learn from me, that I am gentle and humble in heart.\" But these things, they say, have been spoken universally concerning the judgment at the consummation of the world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"διὸ ἐν αὐτοῖς, τῆς οἰκουμένης ὅλης μεμνημένος, οὐδεμίαν Βαβυλῶνος πεποίηται μνείαν, μετὰ δὲ τὸ ἐπενεχθῆναι τὰ εἰρημένα, οἱ ἐκ πολλῶν εὑρισκόμενοι ἄνθρωποι μηδὲν βλαβέντες τὴν ψυχὴν ἀπὸ τῆς πρὸς τοὺς ἀνόμους κοινωνίας, διὰ δὲ πειρασμῶν μυρίων βάσανον δεδωκότες ἀκριβῆ τῆς ἑαυτῶν προαιρέσεως, παντὸς τιμίου δοκοῦντος ἐν ἀνθρώποις ἔσονται τιμιώτεροι, τῆς ἀνδρὸς εὑρεθέντες ἄξιοι προσηγορίας, καὶ τὸ κατὰ φύσιν λογικὸν διασώζοντες, χρηματίζοντες ἄνθρωποι, τῷ μὴ τεθηριῶσθαι τοῖς ἄλλοις ὁμοίως. Ἄπυρος δὲ χρυσὸς, ὁ διὰ τὸ φύσει καθαρὸν καὶ ἀμιγὲς πρὸς ἄλλα, πυρώσεως οὐ δεόμενος. Σουφεὶρ δὲ χώρα τῆς Ἰνδικῆς, ἔνθα γίνεσθαι τὰς τιμιωτάτας λίθους φησί. Δηλοῖ τοίνυν ἢ τῶν ἀρετὴν ἐχόντων τὸ σπάνιον, ἢ τῶν ὅλως ζώντων μετὰ τὴν ἅλωσιν Βαβυλῶνος· εἴγε περὶ ταύτης ὁ λόγος, ἐφ' οἷς οὐρανοῦ θυμὸν ὑποτίθεται, οὐχ ὡς ἐμψύχου, καθ' ἃ δή τινες οἴονται, ἀλλὰ τὰς ἐν αὐτῷ δυνάμεις δηλῶν, ὥσπερ φαμὲν, Ἡ πόλις ἐκβέβηκε, Πᾶσα ἡ πόλις ᾔτησέ τι παρὰ τοῦ ἄρχοντος, τοὺς ἐνοικοῦντας σημαίνοντες. Συγκινεῖται δὲ τῷ Δεσπότῃ κατὰ τῶν ἀσεβούντων ἡ κτίσις· ὡς καὶ χαρὰ γίνεται ἐν τοῖς μετανοοῦσιν ἐν οὐρανῷ. Καὶ ἀλλαχοῦ δὲ ἐπὶ τοῖς ἀνόμοις ὁ οὐρανὸς ἐξίσταταί τε καὶ φρίττει· καὶ ἐν","english":"Therefore, in them, having made mention of the whole inhabited world, he has made no mention of Babylon; but after the things said have been brought upon them, those men who are found out of many, having suffered no harm in their soul from fellowship with the lawless, but through countless trials having given exact proof of their own disposition, will be more honored than every honorable thing among men, having been found worthy of the name of man, and preserving the rational nature according to nature, being called men, by not having become brutish like the others. And gold without fire is that which, because it is pure by nature and unmixed with other things, has no need of burning. And Souphir is a region of India, where he says the most precious stones are found. It shows, then, either the rarity of those who possess virtue, or of those living wholly after the capture of Babylon; if indeed the discourse is about this, in which he supposes the wrath of heaven, not as of a living being, according to what some think, but indicating the powers in it, as we say, \"The city has gone out,\" \"The whole city asked something of the ruler,\" signifying those who dwell in it. And creation is moved together with the Master against the impious; as also there is joy in heaven among those who repent. And elsewhere, at the lawless, heaven is astonished and shudders; and in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"Αἰγύπτῳ γὰρ ὕδωρ μὲν εἰς αἷμα μετέβαλεν· ἐξῆρψε δὲ βατράχους ἡ γῆ· καθῆκε δὲ χάλαζαν οὐρανός· ὁ δὲ ἀὴρ σκότος ὑπῆρχε βαθύτατον. Οὕτω δὲ καὶ νῦν οὐρανοῦ θυμὸν νοητέον, ὡς ἅπερ ἐξ αὐτοῦ τοῖς κολαζομένοις ἐπάγεται φοβερὰ, ἄστρων ἐκλείψεις, σκηπτοί τε καὶ σκληραὶ βρονταὶ, καὶ ἀέρος ἀχλὺς, ἃ δὴ γίνεται διὰ θυμὸν ὀργῆς Κυρίου, οὕτω λεγομένης τῆς κατὰ κόλασιν ἀναθυμιάσεως, καὶ τῆς ἐπὶ τοῖς ἡμαρτηκόσιν ἐξάψεως. Γῆ δὲ, φησὶν, ἐκ τῶν θεμελίων σεισθήσεται· τοῦτ' ἔστιν, οὐκ ἐπιβολῆς ἔχουσα τὸν βρασμόν. Θεμέλια δὲ γῆς ἄγνωστά φησιν ἐν Ἰὼβ ἀνθρώπου φύσει Κύριος. \"Ποῦ ἦς ἐν τῷ θεμελιοῦν με τὴν γῆν; ἀπάγγειλον δή μοι εἰ ἐπίστασαι σύνεσιν, τίς ἔθετο τὰ μέτρα αὐτῆς, εἰ οἶδας; ἢ τίς ὁ ἐπαγαγὼν σπαρτίον ἐπ' αὐτήν; ἐπὶ τίνος οἱ κρίκοι αὐτῆς πεπήγασιν; τίς δέ ἐστιν ὁ βαλὼν λίθον γωνιαῖον ἐπ' αὐτῆς;\" Οἱ δὲ τῆς ἔξω σοφίας φασὶ τεθεμελιῶσθαι τὴν γῆν ἐν τῷ κέντρῳ τῆς περιεχούσης οὐρανοῦ σφαίρας αὐτήν. Ἰσόῤῥοπος γάρ περ ἀφισταμένη πανταχόθεν, ἐστὶν ἀκλόνητος· καὶ ταῦτα δὴ, φασὶ, τὰ ῥητὰ δηλοῖ τὴν συντέλειαν. Οἱ δὲ περὶ Βαβυλωνίων εἰρῆσθαι νομίζοντες λέγουσιν, ὡς οἱ προφῆται τὴν θείαν καὶ ἄφραστον δύναμιν δεχόμενοι κατὰ νοῦν, ὑπερβολικῶς αἴρουσιν ὑψοῦ τὰς φωνὰς, καὶ μεγέθη τοῖς διηγήμασιν ἐπινοοῦσιν ἐξαίρετα. Οἱ δὲ φεύγειν, φησὶ, τότε πειρώμενοι τὰ δεινὰ, δόξουσιν ἐοικέναι δορκαδίῳ σμικρῷ, ἀλλ' οὐ τελείοις, κοῦφόν τε καὶ ταχὺν ποιουμένοις τὸν δρόμον· εὐπτόητον δὲ τὸ ζῶον, κἀν ταῖς φυγαῖς οὐχ ἱστάμενον. Καὶ ὡς πρόβατον ἔσονται πλανώμενον.","english":"For in Egypt he turned water into blood; the earth brought forth frogs; heaven sent down hail; and the air was the deepest darkness. So also now the wrath of heaven must be understood, as the fearful things that are brought by it upon those who are punished: eclipses of the stars, lightning bolts and harsh thunderings, and a mist of the air—things that come about through the wrath of the Lord's anger, the exhalation that leads to punishment being so called, and the kindling against those who have sinned. And the earth, he says, shall be shaken from its foundations; that is, it does not have its seething from an assault. And the foundations of the earth the Lord calls unknown to human nature in Job: \"Where were you when I founded the earth? Tell me, if you know understanding, who set its measures, if you know? Or who stretched a cord upon it? On what are its rings fixed? And who is he that laid a cornerstone upon it?\" But those of the wisdom outside say that the earth is founded at the center of the surrounding sphere of heaven. For being equally distant from all sides, it is unmoved; and these very words, they say, indicate the consummation. But those who think it was spoken concerning the Babylonians say that the prophets, receiving the divine and ineffable power in their mind, raise their voices exceedingly high and devise extraordinary magnitudes for their narratives. But those, he says, who then attempt to flee the terrors will seem to resemble a small fawn, but not full-grown ones, making their course light and swift; for the creature is easily startled and does not stand still even in flights. And they shall be as a wandering sheep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"Οὐ γὰρ ἔχει σύνεσιν οἰκείαν τὸ πρόβατον, ὡς ὁρμίσαι μὲν ἐπὶ τὰς τροφίμους νομὰς, αὐλισθῆναι δὲ ἐν τόποις ἀσφαλεστέροις, ἢ πότον ἑαυτοῖς ἐκζητῆσαι, ἐὰν μή τις ᾖ ποιμαίνων, καὶ ἐπ' αὐτὰ καθηγούμενος. Οὕτως οὖν τοῖς φεύγουσί φησιν, Οὐκ ἔσται τις ἄρχων ὁ καὶ συνάγειν δυνάμενος, καὶ καταφυγὴν αὐτοῖς παρασχεῖν. Οἱ μὲν γὰρ διασπείρονται διωκόμενοι· οἱ δὲ μένοντες, ἡττηθήσονται· ἢ καὶ, κατὰ τοὺς λοιποὺς ἑρμηνευτὰς, ἐκκεντηθήσονται. Οἱ δὲ κἂν συστῶσι ἀλλήλων, ὑποπεσοῦνται τῇ μαχαίρᾳ τῆς ὀργῆς τοῦ Θεοῦ. Οὐ μόνον δὲ ταῦτα διαθήσουσιν τοὺς ἀσεβεῖς αἱ δυνάμεις αἱ τιμωρητικαὶ, ἤγουν τοὺς Βαβυλωνίους οἱ Πέρσαι· ἀλλὰ καὶ γυναῖκας καὶ παῖδας, ὡς ὁμοίως ὑπάρχοντας ἀσεβεῖς. Τὸ δὲ εἰς τὴν χώραν αὐτοῦ διῶξαι, ἀντὶ τοῦ ἐπειχθῆναι. Δεδιότες γὰρ τοὺς πολεμίους, φησὶ, καὶ τὴν ἡδίστην αὐτοῖς φεύξονται χώραν. Συμφωνεῖ δὲ τῷ τοὺς παῖδας ἄρξουσιν, ὁ Δαβὶδ πρὸς τὴν Βαβυλῶνα λέγων, \"Μακάριος ὃς κρατήσει καὶ ἐδαφιεῖ τὰ νήπιά σου πρὸς τὴν πέτραν.\" Εἰ δὲ δεῖ νοητῶς περὶ τῶν συμβεβηκότων Ἀσσυρίοις εἰπεῖν, εὕροις ἂν ἀκωλύτως τῇ περὶ τοῦ Χριστοῦ προφητείᾳ λεχθείσῃ τὰ περὶ τῆς νοητῆς Βαβυλῶνος, καὶ τοῦ ταύτης ἄρχοντος διαβόλου λεγόμενα, ὃς κατὰ τὸν ἱστορικὸν βασιλέα πολεμεῖ μὲν ἀεὶ τοῖς ἀνακειμένοις Θεῷ, πολλούς τε λίαν αἰχμαλώτους ἐργάζεται, καὶ τούτοις ἐπιχαίρει τῆς πατρίδος ἐληλαμένοις, καὶ γῆς τῆς ἁγίας. Ἀλλ' ἐγήγερται τὸ τοῦ Σωτῆρος σημεῖον ὁ θεῖος σταυρὸς, καὶ ἠλαλάξαμεν κατ' αὐτοῦ ᾠδὴν ᾄδοντες ἐπινίκιον τῷ δι' ἡμᾶς ὑπὲρ ἡμῶν τε νενικηκότι, καὶ τὴν φωνὴν ὑψώσαμεν, τῆς πίστεως τὴν ὁμολογίαν ποιούμενοι.","english":"For the sheep does not have its own understanding, so as to set out for nourishing pastures, or to lodge in safer places, or to seek drink for itself, unless there is someone shepherding and leading them on. So then he says to those who flee, There will be no one to rule who is also able to gather them and provide them a refuge. For some are scattered when pursued; others, remaining, will be defeated; or also, according to the other interpreters, they will be pierced through. And others, even if they band together with one another, will fall under the sword of the wrath of God. And not only will the punitive powers inflict these things on the impious—that is, the Persians on the Babylonians—but also on women and children, as being likewise impious. And to pursue into his land means to press on eagerly. For, he says, fearing the enemies, they will flee even the land most pleasant to them. And David agrees with the statement that children will rule, saying to Babylon, Blessed is he who will seize and dash your little ones against the rock. But if one must speak in a spiritual sense about the things that happened to the Assyrians, you would find, without hindrance, that what is said about the spiritual Babylon and its ruler the devil is spoken in accordance with the prophecy concerning Christ—the devil who, like the historical king, always wages war against those consecrated to God, and takes very many captive, and rejoices over them when they have been driven from their homeland and from the holy land. But the sign of the Savior, the divine cross, has been raised up, and we have shouted aloud, singing a song of victory to him who for our sake and on our behalf has conquered, and we have lifted up our voice, making the confession of the faith.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"Ἐντέταλται δὲ καὶ ὁ Κύριος ἔρχεσθαι ἔθνει ὁπλομάχῳ, δηλονότι τῷ τῶν ἁγίων, οἷς ἡ μάχη οὐ πρὸς αἷμα καὶ σάρκα, πρὸς ἀρχὰς δὲ μᾶλλον καὶ ἐξουσίας, ἀντετάξαντό τε καὶ νενικήκασιν ἀντεπάγοντες αὐταῖς τὴν πολιορκίαν οἷά τινα πόλιν, τὴν εἰδωλολατρείαν πορθοῦντες τὴν πάλαι δεινὴν καὶ ἀνάλωτον Χριστοῦ στρατηγοῦντος, καὶ τῶν ὑπερασπιζόντων ἀγγέλων, ὡς εὐαριθμήτους λείπεσθαι τῶν ὑπ' ἐκείνων ἁλόντων, καὶ τούτους περιδεεῖς καὶ ἀπειρηκότας παντελῶς τὴν ἀντίστασιν. Ἐπὶ τοιαύτην ἡμᾶς ὁ προφήτης ἀλληγορίαν κινῶν, μετὰ τὰ περὶ τοῦ Σωτῆρος, τὰ περὶ τῶν Βαβυλωνίων ἐπήνεγκεν. ιζκβʹ. Ἰδοὺ ἐπεγείρω ἡμῖν τοὺς Μήδους, οἲ ἀργύριον οὐ λογίζονται, οὐδὲ χρυσίου χρείαν ἔχουσι. Τοξεύματα νεανίσκων συντρίψουσι, καὶ τὰ τέκνα ὑμῶν οὐ μὴ ἐλεήσωσιν, οὐδὲ ἐπὶ τοῖς τέκνοις σου φείσονται οἱ ὀφθαλμοὶ αὐτῶν. Ταχὺ ἔρχεται, καὶ οὐ χρονιεῖ9. Οἱ περὶ καθολικῆς κρίσεως εἰρῆσθαι τὰ προλαβόντα\n\nνομίσαντες, ἐντεῦθεν ἰδιάζειν τὰ περὶ τῶν Ἀσσυρίων φασίν. Οὐ πολλοῖς δὲ ὕστερον χρόνοις τῆς παρούσης προφητείας, ὡς ἡ ἱστορία παρέδωκεν, ἐπέθεντο Μῆδοι τῇ τῶν Ἀσσυρίων ἀρχῇ. Πρῶτος δὲ τούτους Κῦρος ὁ Περσῶν ὑπέταξε βασιλεὺς, ὁ καὶ τὴν αἰχμαλωσίαν τῶν Ἰουδαίων ἀνεὶς, οὗπερ ὀνομαστὶ διὰ τῶν ἑξῆς ἐμνημόνευσεν. Εἰσέτι δὲ καὶ νῦν ἀληθὲς δείκνυται καὶ τὸ, Οὐ κατοικηθήσεται εἰς τὸν αἰῶνα χρόνον. Τινὲς δέ φασιν, ὡς ὁρίζει χρόνῳ τὴν ἐρημίαν, ὡς μετὰ ταῦτα πάλιν οἰκηθησομένης. Ἄραβας δέ φησιν, ἢ τοὺς νῦν καλουμένους Σαρακηνοὺς, οἳ πάλαι δι' ἐμπορίαν καὶ ἐπ' αὐτῆς ἐσκηνοποιοῦντο τῆς Βαβυλῶνος·","english":"But the Lord has also given command to a war-armed nation to come—clearly the nation of the saints, whose battle is not against blood and flesh, but rather against principalities and powers; they have arrayed themselves against them and conquered them, bringing siege against them as against a city, laying waste the idolatry that was of old dreadful and impregnable, with Christ as their general and the angels as their defenders, so that those captured by them are left few in number, and these too utterly terrified and having wholly given up resistance. Turning us toward such an allegory, after the things concerning the Savior, the prophet brought forward the things concerning the Babylonians. 17:32. Behold, I stir up against us the Medes, who do not reckon silver, nor have need of gold. They shall shatter the arrows of young men, and they shall not pity your children, nor shall their eyes spare your children. It comes quickly, and it will not delay. Those who have supposed that the preceding words were spoken concerning the universal judgment say that from here the matters concerning the Assyrians are treated separately. But not many years after the present prophecy, as history has handed down, the Medes attacked the empire of the Assyrians. Cyrus the king of the Persians was the first to subdue them, the same who also released the captivity of the Jews, whom he mentioned by name in what follows. And even now what was said is still shown to be true: It shall not be inhabited for ever. But some say that he defines the desolation by a time, as though it were to be inhabited again after these things. He says the Arabians, or those now called Saracens, who of old, for the sake of trade, pitched their tents even upon Babylon itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"διό φησι Σύμμαχος, οὐδὲ σκηνοποιήσει ἐκεῖ Ἄραψι τοὺς ἐκ τῆς ὁμόρου Πέρσαις εὐδαίμονος Ἀραβίας. Ἀλλ' ἐπεὶ πολλὰ τῶν ἐρήμων ἐπινέμονται τόπων ποιμένες, μάνδρας τοῖς ἑαυτῶν θρέμμασιν ἑαυτοῖς ποριζόμενοι, οὐδ' εἰς τοῦτο χρησίμην ἔσεσθαι τὴν Βαβυλῶνά φησιν· ἡμέρων δὲ καὶ λογικῶν ζώων ἔρημος γενομένη, δαίμοσιν ἐνδιαίτημα καὶ θηρίοις γενήσεται. Φιληδοῦσι γὰρ τοῖς ἐρήμοις τόποις οἱ δαίμονες. Διά τε τῶν θηρίων τὸ ἄγνωστον, τὴν Ἑβραϊκὴν θέντες λέξιν σιεῖν, οἱ λοιποὶ τῶν ἑρμηνευτῶν ἐκδεδώκασιν· ἀντὶ δὲ τοῦ σειρῆνες, τοῦ στρουθοκαμήλους. Φιλέρημον γὰρ ὂν τὸ ζῶον, ταῖς ἀγονω τάταις ἐναυλίζεται ψάμμοις. Καὶ ἀντὶ τοῦ ὀνοκένταυροι, σιεῖν πάλιν ἐξέδωκαν. Ἀντὶ δὲ τῶν ἐχίνων, σειρῆνας. Τάχα που διὰ τὸ τῶν δαιμόνων ἀπατηλόν· ὁποίας ὁ μῦθος τὰς Σειρῆνας παρέδωκεν. Τινὲς δὲ Σειρῆνας ἐξηγήσαντο, τὰ εὐστομεῖν εἰδότα πτηνά· ἢ κατά γε, φασὶ, τὴν Ἑβραίων ἔκδοσιν, τὴν γλαῦκα· τοὺς δέ γε τῶν ὄνων ἀγρίους, φασὶν, ὀνοκενταύρους ὠνόμασεν· ἐχίνους δὲ τοὺς ἀκάνθαις ὀξείαις οἱονεὶ φρίττοντας μύας· ἅπαντα τὴν ἐρημίαν δηλοῖ. Διὸ καὶ ἤχου φησὶ τὰς οἰκίας πλησθήσεσθαι, τὴν τῶν ἀοικήτων σημαίνων ἠχώ. Λέγει δὲ τοὺς Μήδους, διὰ τὸ πλουτεῖν, χρημάτων ὑπερορᾷν, ὡς ἄπορον εἶναι Βαβυλωνίοις παρὰ τούτων ἐξωνεῖσθαι τὴν ἅλωσιν· Τὸ δὲ Μήδων ὄνομα μεταλαμβανόμενον, σημαίνει ἀπὸ ἱκανοῦ. Οὐκοῦν ὁ ἱκανὸς ἐν πᾶσιν ἐπάγειν ἑκάστῳ τὰ πρὸς ἀξίαν, οὗτος τοὺς Μήδους κινεῖ. Ἢ τάχα ἐπειδὴ ὁ Μαδαῒ κτίστης ἐστὶ τῆς Μηδίας, ὃς ἑρμηνεύεται ἐκμέτρησις, λέγοιντο οἱ Μῆδοι ἐπάγεσθαι εἰς τὸ κολάζειν ἐν μέτρῳ τοὺς κακῶς βεβιωκότας.","english":"Therefore Symmachus says, \"nor will he pitch tents there for the Arabians\" — those from the prosperous Arabia bordering on the Persians. But since many herdsmen inhabit the desert regions, providing folds for their own flocks for themselves, he says that Babylon will not even be useful for this; but having become desolate of tame and rational animals, it will become a dwelling place for demons and wild beasts. For demons delight in desert places. And through the wild beasts, indicating the unknown, setting down the Hebrew word \"siim,\" the rest of the translators have rendered it; and instead of \"sirens,\" \"ostriches.\" For since the creature loves solitude, it dwells in the most barren sands. And instead of \"onocentaurs,\" they again gave out \"siim.\" And instead of \"hedgehogs,\" \"sirens.\" Perhaps because of the deceptive nature of demons — such as the myth has handed down the Sirens to be. But some have interpreted the Sirens as the birds that know how to sing sweetly; or, they say, according to the Hebrew version, the owl; and the wild asses, they say, he called onocentaurs; and hedgehogs, the mice that bristle, as it were, with sharp spines; all these signify desolation. Therefore he also says that the houses will be filled with a sound, signifying the echo of the uninhabited places. And he says that the Medes, because of their wealth, despise money, so that it is impossible for the Babylonians to buy off the capture from them. And the name of the Medes, when translated, means \"from what is sufficient.\" Therefore the one who is sufficient in all things to bring upon each one what is according to his worth, this one stirs up the Medes. Or perhaps, since Madai is the founder of Media, which is interpreted as \"measurement,\" the Medes may be said to be brought in to punish in measure those who have lived badly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"Ὧ γὰρ μέτρῳ μετρεῖ ἕκαστος ἀγαθὰ ἢ κακὰ, τὰ τῆς ἀμοιβῆς ἢ κολάσεως ἀπολήψεται. Ὧ ἀκόλουθον καὶ τέκνα Βαβυλωνίων νοεῖν, τοὺς καρποὺς, καὶ τὰ γεννήματα τῆς ἐκείνων ψυχῆς· οἷα καὶ τὰ τοῦ μακαριζομένου παρὰ τῷ Ψαλμῳδῷ, ἐν ᾧ ἡ μὲν γυνὴ, ἡ σοφία ἐστὶν, ἣν ἐκζητήσας νύμφην ἠγάγετο, τοῦ κάλλους αὐτῆς ὁ δίκαιος γενόμενος ἐραστής. Υἱοὶ δὲ νοῦ καὶ σοφίας ἅμα συνελθόντων γεννήματα τοιαῦτα παρίστησιν ἐν ἑκατοστῷ τριακοστῷ ἕκτῳ ψαλμῷ λέγων, Θυγάτηρ Βαβυλῶνος ἡ ταλαίπωρος· ἧς τὸν τὰ τέκνα πρὸς τὴν πέτραν ἐδαφίζοντα μεμακάρικεν, προβλέπων ὁμοῦ μηδεμίαν ἀπὸ Μήδων ἐσομένην φειδώ. Οὐ μακαρίζει δὲ τὸν ὁπωσοῦν ἀνελόντα Βαβυλώνιον τέκνον, τὰ νήπια δὲ καὶ ἀρτιγενῆ ἐλθεῖν μὴ συγχωροῦντα πρὸς αὔξησιν, ὡς ἂν μὴ γένωνται χείρω, καὶ ἀναιροῦντα ἰδίᾳ σοφίᾳ τοῦ συγκεχυμένου τὰ γεννήματα, ὃς ὀνομάζεται Βαβυλώνιος, ταῦτα πρὸς τὴν πέτραν ἀράσσοντα· πέτρα δὲ κὰν τούτῳ Χριστός. Τοῦτο δ' ἂν γένοιτο τῶν φαύλων συγκρουομένων δογμάτων τῷ λόγῳ τῆς ἀληθείας. Ταχὺ δὲ ἥξειν ταῦτά φησι. Καὶ τὸ παρ' ἡμῖν γὰρ μακρότατον, βραχὺ λίαν ἐστὶ παρὰ Θεῷ. Χίλιά γ' οὖν ἔτη ἐνώπιον αὐτοῦ, ὡς ἡ ἡμέρα ἡ χθὲς, εἴρηται, καὶ ὡς φυλακὴ ἐν νυκτί· Καὶ οὐκ εἰς μακρὰν δὲ φασὶ, τῆς προφητείας ἐγένετο. Ὁμοῦ δὲ τοῖς μὲν Βαβυλωνίοις πικροτέραν ἐμβάλλει φροντίδα· τοῖς δὲ Ἰσραηλίταις, διὰ τὴν αἰχμαλωσίαν παράκλησιν. Τῆς δὲ Βαβυλῶνος ὥσπερ ἐπώνυμον ἦν τὸ, ἔνδοξος. Καὶ ἔλεγον, ἡ ἔνδοξος Βαβυλών. Ἐναργῶς δὲ λίαν δείκνυσιν, ἐξ οἵας εἰς οἵαν ἥξει κατάστασιν. Αἴτιος δὲ ὁ βασιλεὺς Χαλδαίων βασίλειον αὐτὴν ἰσχυρόν τε καὶ λαμπρὸν ποιησάμενος·","english":"For by the measure with which each person measures good or evil, he will receive the recompense of reward or punishment. In accordance with this, one must also understand the children of the Babylonians—the fruits and offspring of their soul—such as are also the things of the man called blessed in the Psalter, in which the woman is wisdom, whom the righteous man, having sought her out, led home as a bride, becoming a lover of her beauty. And sons of mind and wisdom when they have come together—such offspring he presents in the one hundred thirty-sixth psalm, saying, \"Daughter of Babylon, the wretched one,\" whose children the one who dashes against the rock he has called blessed, foreseeing at the same time that no sparing would come from the Medes. But he does not call blessed the one who destroys a Babylonian child in any way whatsoever, but rather the one who does not allow the infants and the newly born to come to growth, so that they may not become worse, and who by his own wisdom destroys the offspring of the confused one, who is named Babylonian, dashing these against the rock; and the rock in this too is Christ. And this would come about when the base doctrines are dashed against the word of truth. And he says that these things will come quickly. For even what is longest among us is very brief before God. Therefore \"a thousand years in his sight are as the day that was yesterday,\" it is said, \"and as a watch in the night.\" And not long after, he says, the prophecy came to pass. At the same time he casts a more bitter anxiety into the Babylonians, but to the Israelites, consolation because of the captivity. And \"Babylon\" was, as it were, a name meaning \"glorious.\" And they said, \"Glorious Babylon.\" And he shows very clearly from what sort of condition into what sort it will come. And the cause was the king of the Chaldeans, who made it a strong and splendid royal city.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"ἀπεικάζει δὲ Σοδόμοις κοὶ Γομόῤῥᾳ τὴν ἑρμηνείαν αὐτῆς. Ἑρμηνεύεται δὲ Σόδομα, τύφλωσις, καὶ στείρωσις, καὶ ἑστῶσα σιωπὴ, καὶ ὁμοίωμα, καὶ ἔγκλησις καὶ θεμέλιος αὐτῶν. Γόμοῤῥα δὲ,\n\nμέτρον καὶ στάσις. Οἷς ἡ Βαβυλὼν ὁμοίως καταστραφήσεται. Θεὸς γὰρ εὐεργετῶν τοὺς καταστρεφομένους, ὡς ἰατρὸς καταστρέφει τυφλότητα. Καταστροφὴ δὲ τυφλότητος, ὁράσεως ἀρχή. Καὶ καταστρέφει στείρωσιν, τὴν ἀγωνίαν ἐλαύνων, γεννήματα δικαιοσύνης ἔργων δωρούμενος, καὶ σιωπὴν ἑστῶσαν, ἵνα λόγον ἐμβάλῃ καρδίας πρὸς τὸ δοξάζειν τὸν Θεόν. Καὶ μέτρον καὶ στάσιν, ἵνα τῆς κακίας τὸ μέτρον τῆς ἐν αὐτῇ καὶ τὴν ταραχὴν καθέλῃ, ὡς ἂν οἱ στασιάζοντες, καὶ ἐν τῇ καταστάσει τῇ ἐναντίᾳ τῆς εἰρήνης ὄντες βελτιωθῶσιν ἀντιμετροῦντες ἀρετὴν τῇ κακίᾳ. Πᾶς δὲ πρεσβεύων εἱμαρμένην, καὶ τὴν τῶν ἄστρων κίνησιν ἀναγκαστικὴν εἶναι πάντων ὑποτιθέμενος, ὅσον ἐπ' αὐτὸν τῆς εὐσεβείας ἀφιστῶν τοὺς ἀκούοντας, ἔνδοξα καλεῖ τῶν Βαβυλωνίων τὰ πράγματα. Συγχυτικὰ γὰρ ταῦτα διανοίας, ἀναιροῦντα τὴν Πρόνοιαν, καὶ τὸ ἐφ' ἡμῖν, ἄξιά τε τὸ εἶναι Βαβυλῶνος ὁμώνυμα. Χαλδαίων γὰρ ἀστρολογία γέγονε εὕρημα.","english":"He compares her interpretation to Sodom and Gomorrah. Sodom is interpreted as blindness, and barrenness, and standing silence, and likeness, and accusation, and their foundation. And Gomorrah as measure and faction. By these Babylon will be destroyed in like manner. For God, doing good to those who are destroyed, destroys blindness as a physician does. And the destruction of blindness is the beginning of sight. And he destroys barrenness, driving out anguish, granting the offspring of the works of righteousness, and standing silence, so that he may implant the word of the heart for the glorifying of God. And measure and faction, so that he may take away the measure of the evil in her and the turmoil, so that those who are in faction, and are in a state contrary to peace, may be improved, measuring virtue in return against evil. But everyone who advocates fate, and supposes the motion of the stars to be compulsory over all things, so far as in him lies withdrawing his hearers from piety, calls the affairs of the Babylonians glorious. For these things are confusions of the mind, abolishing Providence and that which is in our power, and are worthy to be called by the name of Babylon. For the astrology of the Chaldeans was an invention.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"Ταύτην καταστρέφει Κύριος, καὶ ἐνοικίζονται δαίμονες ἀποστάντος αὐτῆς τοῦ Θεοῦ, εἴτε πόλιν αὐτὴν, εἴτε ψυχὴν ἐθέλοις εἰπεῖν, ἐν ᾗ κατεστραμμένῃ ποιμὴν ἀγαθὸς οὐκ ἐναυλίζει τὴν ποίμνην, ἥτις καὶ ἤχου πληροῦται μηδὲν ἐν αὐτῇ τρανὸν ἢ διηρθρωμένον ἔχουσα ῥῆμα, παθῶν δὲ θόρυβον ἄσημον, ἣν κατεπάδουσι πονηραὶ δυνάμεις ἐγκλίσει φωνῆς ὑποθέλγουσαι, ἢ διὰ φωνῆς, ἢ δι' ἄλλου τρόπου τινὸς ἡδονὴν ἐμποιοῦσαι πρὸς θήραμα καὶ λήθην τῆς ἰδίας πατρίδος ἀπεργαζόμεναι. Ἠχὼ δέ ἐστιν ἀνακλωμένη φωνὴ ἀπὸ σωμάτων ἀντιτύπων, ἐπανιοῦσά τε πάλιν ἐπὶ τὸν ταύτην προέμενον, ὅπερ ἐν ἐρημίᾳ μέν ἐστιν ἀκώλυτον. Ἐν οἰκουμένοις δὲ τόποις ὑπὸ τῶν ἄλλοθεν ἄλλων ἀντηχούσων φωνῶν, τῶν τε παραφερομένων σκευῶν ἢ σωμάτων διακοπέντος τοῦ ἀέρος, εἴωθε παραθραύεσθαι· ὧν ἡ νὺξ ἀπηλλαγμένη μᾶλλον ἠχώδης ἐστίν. Τοιοῦτος καὶ ὁ κνηθόμενος τὴν ἀκοὴν, ἀπὸ μὲν τῆς ἀληθείας ἀποστρέφει· ἐπὶ δὲ τοὺς μύθους τραπεὶς, εὐτόνου μὲν μὴ ἀνεχόμενος λόγου, μηδὲ τῆς ἐπ' ἐλέγχοις ἐπιτιμήσεως, χαίρων δὲ μόνῳ τῷ κολακεύοντι. Ὀρχεῖσθαι δὲ λέγεται τὰ ἐνεργοῦντα ἐν ἡμῖν τὰ πάθη δαιμόνια, ἄλλοτε ἄλλου πάθους ὥσπερ ὀρχηστοῦ ὑποδυόμενα πρόσωπον, καὶ ἐξ ἑτέρου πρὸς ἕτερον, ὡς ἐν κινήσει μελῶν μεταβαίνοντα· κατασκιρτᾷ γὰρ ἐν ἡμῖν ἐγχορεύοντα. Τὸ δὲ τῶν ὀνοκενταύρων ὄνομα σύνθετον, ἐμφαίνει τινὰ καὶ ἀλλόκοτον δαίμονα, νῦν μὲν ἡμᾶς πρὸς ἀνθρώπινα ποιοῦντος ὁρᾷν· νῦν δὲ πρὸς τὰ κτηνώδη παρασύροντος πάθη. Τούτους δὲ, φασὶ, τριχιῶντας Ἀκύλας ὠνόμασε, δηλῶν κάθυλον καὶ ἐσκοτισμένον δαίμονα. Ὁ δὲ ἐχῖνος, δαιμόνιον ἕτερον δύσληπτον καὶ πανοῦργον. ΚΕΦΑΛ.","english":"The Lord overthrows her, and demons dwell in her when God has departed from her—whether you wish to call her a city or a soul—in which, once overthrown, the good Shepherd does not lodge his flock; which is also filled with echo, having in herself no clear or articulate word, but the confused and indistinct tumult of passions; which evil powers enchant, charming by the inflection of the voice, either through the voice or through some other means, producing pleasure for a snare and bringing about forgetfulness of one's own homeland. An echo is a voice reflected from opposing bodies and returning again to the one who emitted it, which in a desert is unimpeded. But in inhabited places, because voices echo back from different directions and because of objects or bodies being carried about and the air being cut, it is accustomed to be broken off; and night, being free of these, is more resonant. Such a one is also the person whose ear is tickled: he turns away from the truth, and turning to myths, he does not endure a vigorous word, nor rebuke for the sake of refutation, but rejoices only in what flatters. The demonic passions that work in us are said to dance, assuming now the mask of one passion and now of another, as a dancer does, and passing from one to another, as in the movement of limbs; for they leap about in us, dancing within. The name of the onocentaurs is a compound, indicating a certain strange demon, now making us look toward human things, now dragging us toward bestial passions. These, they say, Aquila called \"hairy ones,\" indicating a demon that is woody and darkened. And the hedgehog is another demon, hard to grasp and crafty. CHAPTER.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"ΙΔʹ. ακζʹ. Καὶ ἐλεήσει Κύριος τὸν Ἰακὼβ, καὶ ἐκλέξεται ἔτι τὸν Ἰσραήλ. Καὶ ἀναπαύσονται ἐπὶ τῆς γῆς αὐτῶν, καὶ ὁ γειώρας προστεθήσεται πρὸς αὐτοὺς, καὶ προστεθήσεται πρὸς τὸν οἶκον Ἰακὼβ, καὶ λήψονται αὐτοὺς ἔθνη, καὶ εἰσάξουσιν εἰς τὸν τόπον αὐτῶν, καὶ κατακληρονομήσουσι, καὶ πληθυνθήσονται ἐπὶ τῆς γῆς τοῦ Θεοῦ εἰς δούλους καὶ δούλασ9, κ.τ.λ. Εἰπὼν ἃ πείσεται Βαβυλὼν δυσχερῆ, τὰ περὶ τῶν Ἰουδαίων ἐπιφέρει, χρηστὰ τὴν ἐπὶ Κύρου λέγων ἀνάκλησιν. Ἀντὶ δὲ τοῦ ὁ γειώρας, ἐξέδωκαν οἱ λοιποὶ ὁ προσήλυτος. Οὐχ ἁπλῶς δὲ προσήλυτος, φασί τινες, ἀλλ' ὅτι γεωργίᾳ προσκείμενος. Κυρίως μὲν οὖν ὁ γειώρας δηλοῖ τὸν ἰθαγενῆ, καὶ αὐτόχθονα. Συνανιόντες δὲ Βαβυλωνίων αὐτόχθονες ἤμελλον εἶναι παρ' Ἰουδαίαν προσήλυτοι. Φέρει τοίνυν εἰς ταυτὸν ἑκατέρα διάνοια. Εὐπραξίας γὰρ ἐπὶ τοσοῦτον ἥξειν Ἰουδαίους φησὶν, ὡς τοὺς πρὶν αὐτοὺς ἑλόντας συναναβῆναι εἰς τὴν Ἰουδαίαν αὐτοῖς. Τοῦτο μὲν συγγένειαν πρὸς αὐτοὺς ἐσχηκότας, τοῦτο δὲ τῆς αὐτῶν θεοσεβείας ὡς ἐν χρονίῳ μετειληφότας διατριβῇ, καὶ τοὺς πρὶν εἰδωλολάτρας δούλους καὶ δούλας γενέσθαι Θεοῦ. Ἔθνη δέ φησι τοὺς Ἰουδαίους προπέμποντα πρὸς τὴν ἰδίαν εἰσοίσουσι γῆν. Ὃ δὴ Κύρου προστάξαντος γέγονεν, ἡνίκα τῶν ἀναβάντων Ἰησοῦς καὶ Ζωροβαβὲλ ἡγήσαντο. Καὶ Ξέρξου τοῦ μετ' αὐτὸν, ἡνίκα τὸν Ἔσδραν μετὰ πολλῶν πέμπων ἐπιστολῶν, παραπέμπειν, αὐτὸν δεξιῶς καὶ τοὺς σὺν αὐτῷ, τοῖς ἐν μέσῳ προσέταξεν ἔθνεσιν. Καὶ Νεεμίου μετὰ ταῦτα πρὸς τὴν Ἰουδαίαν","english":"14.27. And the Lord will have mercy on Jacob, and will yet choose Israel. And they shall rest upon their own land, and the sojourner shall be added to them, and shall be added to the house of Jacob, and nations shall take them and bring them into their place, and they shall inherit, and shall be multiplied upon the land of God as male servants and female servants, etc. Having said what grievous things Babylon shall suffer, he brings on the matters concerning the Jews, speaking of the good recall under Cyrus. But instead of \"the sojourner\" (geioras), the rest rendered \"the proselyte.\" And not simply a proselyte, some say, but one devoted to farming. Properly, then, geioras denotes the native-born and indigenous man. But Babylonians coming up together were going to be proselytes alongside Judea. Each meaning, then, leads to the same point. For he says that the Jews will arrive at such prosperity that those who formerly captured them will come up together with them into Judea—in one sense because they had a kinship with them, in another because they had partaken of their piety, as in a long sojourn—and that those who were formerly idolaters would become male and female servants of God. And \"nations,\" he says, means those who escort the Jews and bring them into their own land. Which indeed happened at the command of Cyrus, when Jesus and Zerubbabel led those who went up. And of Xerxes after him, when, sending Ezra with many letters, he commanded the nations in between to escort him and those with him safely. And of Nehemiah after these things to Judea","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"χωροῦντος πρὸς τὸ γράψαι τοῖς πέραν τοῦ ποταμοῦ καὶ φύλακας αὐτῷ συναπέστειλεν ἄνδρας δυνάμεως ὁ τῶν Περσῶν βασιλεύς· ταυτὶ γὰρ Ἔσδρας ἱστόρησεν. Προλέγει δὲ καὶ τοὺς τὸν Ἱσραὴλ Βαβυλωνίους αἰχμαλωτίσαντας, δοριαλώτους ὑπὸ Κύρου δηλονότι γενήσεσθαι. Ἢ καὶ τάχα, διὰ τὸ τοὺς συναναβάντας αὐτοῖς ὑπὸ ζυγὸν γενέσθαι τοῦ νόμου καθάπερ αἰχμαλώτους, ἑαλωκότας τὴν καλὴν καὶ σωτήριον ἅλωσιν. Κατ' ἐκεῖνο δὲ τοῦ καιροῦ ἀνεθήσει τοῦ θυμοῦ σου, φησίν. ΚΕΦΑΛ. ΙΕʹ. ΤΟ ΡΗΜΑ ΤΟ ΚΑΤΑ ΤΗΣ ΜΩΑΒΙΤΙΔΟΣ. αθʹ. Νυκτὸς ἀπολεῖται ἡ Μωαβῖτις. Νυκτὸς γὰρ ἀπολεῖται τὸ τεῖχος τῆς Μωαβίτιδος. Λυπεῖσθε ἐφ' ἑαυτοῖς. Ἀπολεῖται γὰρ καὶ Γεβῶν, οὗ ὁ βωμὸς ὑμῶν, ἐκεῖ ἀναβήσεσθε κλαίειν ἐπὶ Ναβᾶν τῆς Μωαβίτιδοσ9, κ.τ.λ. τοῦ οὐκ ἔρχεται πρὸς τὸ φῶς. Ὧν ὄντων ἐν νυκτὶ, καὶ τὸ τεῖχος πίπτειν νυκτὸς τὰ ὀχυρώματα τὰ σοφιστικά. Τούτοις γὰρ, ὡς ἀσφαλέσιν, ἠλαζονεύοντο. Ὧν δὴ πιπτόντων ἐν ἐλέγχοις ὀδύρονται· οἳ καὶ τοὺς περὶ Θεοῦ λόγους ἀστάτους ἔχοντες βωμὸν οἰκοδομοῦσι πεσούμενον Δεηβὼν χρηματίζοντα, εἰς ὃν ἀνιέναι παρακελεύονται μετανοοῦντες, οὐ θύσοντες, ὡς ὅτ' ἂν ἐλάτρευον τῇ κτίσει παρὰ τὸν Κτίσαντα, τὴν θυσίαν τῆς ἑαυτῶν αἰνέσεως ἐπ' ἀλλοτρίων θυσιαστηρίων προσάγοντες, ἀνθ' ὧν κλαιέτωσαν τῆς κατὰ Θεὸν λύπης σωτηρίαν αὐτοῖς ἀμεταμέλητον προξενούσης. Τοιοῦτοι καὶ οἱ τὰς ἐλπίδας ἐπὶ ῥευστοῖς ἔχοντες πράγμασιν. Κλαίειν οὖν κελεύει τοὺς, ὧν τὰ ἤθη τὰ χρηστὰ διέφθειραν ὁμιλίαι κακαί. Ὧν καὶ τῆς διδασκαλίας ἀπογυμνοῦσθαι δεῖν διδάσκει, διὰ τοῦ φαλακρώματος μηκέτι τὸν κόσμον περικειμένους τὸν ἐξ αὐτῶν.","english":"since he was going to write to those beyond the river, the king of the Persians also sent with him men of power as guards; for Esdras has recorded these things. And he foretells that the Babylonians who took Israel captive will evidently become captives of war under Cyrus. Or perhaps, because those who went up with them came under the yoke of the law as if captives, they were taken captive in the good and saving captivity. And at that time, he says, the fury of your wrath shall be set at rest. CHAPTER 15. THE WORD AGAINST MOABITIS. 19. In the night Moabitis shall perish. For in the night the wall of Moabitis shall perish. Grieve for yourselves. For Gebon also shall perish, where your altar is; there you shall go up to weep over Naban of Moabitis, etc. of him who does not come to the light. Since these things are in the night, the wall also falls by night—the sophistic strongholds. For in these, as though safe, they boasted. And when these fall under refutations, they lament; who also, holding unstable words about God, build a falling altar called Deebon, to which they are urged to go up in repentance, not to sacrifice, as when they served the creature instead of the Creator, offering the sacrifice of their own praise upon alien altars; instead of which let them weep, since the sorrow according to God procures for them a salvation not to be repented of. Such also are those who place their hopes in things that flow away. He commands, then, to weep for those whose goodly habits corrupt associations have ruined. And he teaches that they must be stripped of their teaching as well, through the baldness, no longer wearing around them the adornment that comes from these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"Ἀντὶ κεφαλῆς γάρ εἰσιν οἱ καθηγηταὶ, κατὰ δὲ τὸ ῥητὸν, ἀτιμίαν δηλοῖ. Σύμβολον γὰρ ἀτιμίας φαλάκρωμα, ὥσπερ οὖν κατατομὴ βραχιόνων, τοῦ κόπτεσθαι καὶ θρηνεῖν. Ἢ ὅτι τοῖς εἰδωλολάτραις ἔθος ἐντομίδας ποιεῖν ἐν παρειαῖς καὶ βραχίοσιν. Αἰνίττεται δὲ τὸ, δι' ἀγαθῆς πολιτείας ἐξευτελίζειν τῶν πονηρῶν διδασκάλων τὰς ὑποθήκας τὰς πρακτικὰς εἰς ἔλεγχον ἀγομένας διὰ δὲ τῆς διαιρέσεως· οἳ καὶ πολλάκις τὸν βίον εἶναι δοκοῦντες ὀρθοὶ, πρὸς ἄτοπα καθέλκουσι δόγματα, καὶ ἤδη φωραθέντες ἴσους τὸν βίον ἐργάζονται, ἄγοντες διὰ τῆς πλατείας ὁδοῦ τῆς τῶν πρὸς ἡδονὴν φερόντων ψυχαγωγίας. Ἔνθα κελεύει κόπτεσθαι τὸν βεβασανισμένον βίον προαιρουμένους ἐπὶ ταῖς ἡδοναῖς μετεγνωκότας, ὁδὸν ζητοῦντας τὴν στενήν τε καὶ τεθλιμμένην, σάκκον τε περικειμένους πενθεῖν, ἐφ' οἷς διὰ τῆς ὀσφύος ἐξήμαρτον, ἥτις ἀντὶ τῶν γεννητικῶν πολλάκις παραλαμβάνεται· ἔτι γὰρ ἦν ἐν τῇ ὀσφύϊ τοῦ πατρὸς Ἀβραὰμ ὁ Λευΐ· καὶ, Ἔστωσαν αἱ ὀσφύες ὑμῶν περιεζωσμέναι διὰ τὸ δεῖν συστεῖλαι τὰς ὀρέξεις τὰς ὑπουργοὺς τῆς γεννήσεως. Διαγράφει δὲ πόλιν ὑπὸ πολέμου κατειλημμένην, ὅτεπερ οἱ μὲν ἐν πλατείαις καὶ στενωποῖς οἰμώζοντες διαθέουσιν, τὸ δὲ θῆλυ γένος, καὶ νήπια ἐνορῶντα ταῖς φάλαγξι τῶν πολεμίων ὀδύρεται. Τὰ δὲ ὑψηλὰ καὶ διάκενα τῶν μαθημάτων ἐκάλεσε δώματα. Τὰς δὲ οἱονεὶ διαιρέσεις τῶν νοημάτων ῥύμας τῆς Μωαβίτιδος· εἴτ' οὖν τις ἐφ' ὑψωμάτων ἐγένετο ἐπαιρομένων κατὰ τῆς γνώσεως τοῦ Θεοῦ· εἴτ' ἐν διαλεκτικῇ τινι λόγων διαιρέσει δοκούντων εὐκρινῶς περὶ ἑκάστου διαλαμβάνειν τῶν προβλημάτων· ὁ τοιοῦτος ὀλολυζέτω διὰ τῆς μετανοίας.","english":"For the teachers are instead of a head, but according to the literal sense it indicates dishonour. For baldness is a symbol of dishonour, just as the cutting of arms is of beating and lamenting. Or because it is the custom among idolaters to make incisions on the cheeks and arms. And he hints at this: by a good manner of life to make contemptible the practical instructions of wicked teachers, which are brought to refutation; and through the division—those who often, seeming to be upright in life, drag people down to absurd doctrines, and once detected, they make their lives equal, leading through the broad way of the pleasures that draw souls along. Where he commands that those who have chosen a life tested by hardship, having repented over pleasures, seeking the narrow and constricted way, and having put on sackcloth, should mourn for the sins they committed through the loins, which is often taken instead of the generative parts; for Levi was still in the loins of his father Abraham; and, Let your loins be girded, because it is necessary to restrain the appetites that serve generation. And he describes a city captured by war, when those in the streets and narrow alleys run about wailing, and the female sex and infants, looking at the phalanxes of the enemy, lament. And the lofty and empty things of learning he called houses. And the so-called divisions of thoughts he calls the streams of Moabitis; whether someone has been on high places lifted up against the knowledge of God, or in some dialectical division of arguments, seeming to determine accurately each of the problems—let such a one wail through repentance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"Οὐ θεῖοι γὰρ, ἀλλ' ἀνθρώπινοι λογισμοὶ τῶν Μωαβιτῶν τὰ διδάγματα. Πῶς δὲ κατὰ τὴν λέξιν, ἡ ὀσφὺς βοᾷ τῆς Μωαβίτιδος, καὶ ἡ ψυχὴ αὐτῆς γνώσεται; ἢ ὅτι προεισβάλλουσιν ἀεὶ τῶν ἀνηκέστων κακῶν ἀθυμίαι δειναί; Δηλοῖ τοίνυν ἡ τῆς ὀσφύος βοὴ, ὡς ἐν ὠδῖσιν ἡ Μωαβῖτίς ἐστι κεκρυμμένους ἔχουσα πόνους, φυσικῶς τε συναισθανομένη, καὶ ταῖς φήμαις σαλεύουσα. Βοᾷ γὰρ μέχρη Σηγὼρ, ἣν ὁρίζειν τὴν Μωαβῖτιν φασὶ, τοῦτ' ἔστιν ἡ πᾶσα χώρα μέχρι περάτων αὐτῆς, ἐξ ὧν ἡ Παλαιστίνη τὴν Ἀραβίαν ἐκδέχεται. Ἄλλως δὲ, τὸ ἐπικείμενον πένθος τῇ Μωαβίτιδι αἴτιον βίου γενόμενον σώφρονος, Βοᾷ ἐπὶ τῇ κραυγῇ τῆς Ἐσεβὼν καὶ Ἐλεάλη, καὶ Ἰασσά· τοῦ λόγουτὴν ἐπὶ μετανοίᾳ προκοπὴν ὑπεμφαίνοντος. Ὅτε θρηνοῦμεν ἑαυτούς τε καὶ τοὺς συνημαρτηκότας ἡμῖν, διὰ τῆς βοῆς κἀκείνοις γεγονότες\n\nὑπόδειγμα μέχρι πόῤῥω, διὰ τῆς βοῆς τῆς μετανοίας τὸν τρόπον δημοσιεύοντες. Κωμῶν δὲ καὶ πόλεων τὰ κατειλεγμένα τῆς Μωαβίτιδός ἐστιν ὀνόματα μέχρι τοῦ παρόντος γνωριζόμενα, αἳ πᾶσαι τὴν ἐκ τῶν Ἀσσυρίων ὑπέμειναν ἄλωσιν. Καὶ Ἀριὴλ γὰρ μέχρι νῦν μεγίστη καθέστηκεν Ἀρεοπόλεως κώμη, καθὰ καὶ αἱ λοιπαί. Καὶ διάκενον τὸ περὶ τούτων ἀλληγορεῖν, τοσοῦτον γνῶναι δέον, ὡς τῆς εἰδωλολατρείας αὐτῶν τὴν δι' ἐρημίας ἀπώλειαν προφωνεῖ διὰ τοῦ βωμοῦ τοῦ Δαίμων καὶ τοῦ ἄρχοντος· παρ' οἷς νῦν ἡ τοῦ Θεοῦ γνῶσις ἐκκλησίαι τε πανταχοῦ καθεστήκασιν. Ἐπάγει δὲ τίνος ἕνεκα τὰ προειρημένα συμβαίνει τὴν Μωαβῖτιν παθεῖν, λέγων· Δάμαλίς ἐστι τριετής. Ὁ γὰρ τρίτος ἐνιαυτὸς τοῖς ἀλόγοις τῶν ζώων ἀρκεῖ πρὸς ἀκμὴν, εἴς τε τὸ σφριγῶσαν αὐτοῖς ἐνεργάσασθαι δύναμιν.","english":"For the teachings of the Moabites are not divine thoughts but human ones. And how, according to the literal sense, does the loin of the Moabitess cry out, and her soul know? Or is it that the terrible discouragements of incurable evils always rush in beforehand? The cry of the loin therefore shows that the Moabitess is in labor pains, having hidden sorrows, both naturally perceiving them and being shaken by rumors. For she cries out as far as Segor, which they say marks the boundary of the Moabitis, that is, the whole country as far as its ends, from which Palestine receives Arabia. But in another sense, the grief that lies upon the Moabitess, having become the cause of a temperate life, cries out at the cry of Heshbon and Elealeh and Jassa, the account hinting at progress toward repentance. When we lament ourselves and those who have sinned together with us, through our cry we become an example to them also, far off, making public the manner of repentance through the cry of repentance. And the names listed of the villages and cities of the Moabitis are known up to the present, all of which endured the capture by the Assyrians. For Ariel too has remained until now the greatest village of Areopolis, just as the others also. And it is pointless to allegorize about these things, since one need only know this much, that he foretells through the altar of the Demon and of the ruler the destruction of their idolatry through the desert; among whom now the knowledge of God and churches everywhere have been established. And he adds for what reason the things previously spoken happen to the Moabitess to suffer, saying: She is a three-year-old heifer. For the third year is sufficient for irrational animals for their prime, and for bringing their vigorous power into action.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"Ἡ Μωαβῖτις τοίνυν ἰσχυρά τις οὖσα καὶ ἀπειρόζυγος ἐπεπήδα τοῖς πέλας, κατασκιρτῶσα πως τῶν ἀσθενεστέρων ἤγουν τελεία τίς ἐστιν ἡ τριετίζουσα δάμαλις, τοῦ τε γεννᾷν ἔχει δύναμιν, καὶ τοῦ τὸν τράχηλον ὑπέχειν ζυγῷ, δι' ἧς δείκνυσι τῶν δυναμένων ἐπιστρέφειν τὸ ἴδιον, ὡς τελειοῦσθαι μὲν κατὰ τὴν τῆς ψυχῆς ἡλικίαν, ἔχειν δὲ τὸν λόγον δυνάμενον ὑποβαίνειν τῷ ζυγῷ τῆς ἀληθείας. Ὧν τις ἐστερημένος οὐκ ἀπαιτεῖται τῆς μετανοίας τὰ ἔργα. Διὸ καὶ τῷ Ἀβραὰμ ἔφησεν ὁ Θεός· \"Λάβε μοι δάμαλιν τριετίζουσαν, καὶ κριὸν τριετίζοντα.\" Τρυγόνα δὲ καὶ περιστερὰν οὐ περιέγραψε χρόνῳ, διὰ τὸ εὐθὺς τὰ ζῶα ταῦτα τῆς γεννήσεως ἄρχεσθαι, ἐπὶ δὲ τῆς ἀναβάσεως, φησὶ, τῆς λουὶδ κλαίοντες ἀναβήσονται. Ἀρχὴ γὰρ εὐφροσύνης ἐστὶ τὸ κλαίειν καλῶς, τὴν διὰ προκοπῆς τε ἀνάβασιν ἡ κατὰ Θεὸν λύπη ποιεῖ. Ἐφ' ᾗ καὶ Παῦλος εὐφραίνετο τοὺς ἑαυτοῦ λόγους ὁρῶν εἰς συναίσθησιν ἄγοντας. Κλαίων γάρ τις ἐπὶ τοῖς ἰδίοις κακοῖς, μὴ ἔχων ἔτι κατάβασιν, οὐκ εἰσελεύσεται εἰς τὰ κατώτατα τῆς γῆς. Πρὸς δὲ τὸ ἀναβαίνειν αὐτὸν ἡ τοιαύτη λύπη χειραγωγεῖ. Ὑψηλὴν δὲ εἶναί φασι καὶ λεωφόρον τινὰ τὴν Ἀρωνιεὶμ, ἀνακομίζειν τε εἰς αὐτὴν τοὺς ἐξ ἑτέρων φεύγοντας πόλεων. Διό φησι, κλαίοντες ἀναβήσονται. Φωνὴ δὲ τοῖς κλαίουσι, σύντριμμα καὶ σεισμὸς, προαναφωνοῦσι τὰ ἐκ τοῦ πολέμου συμβησόμενα πάθη πᾶσαν σείοντος πόλιν καὶ τοὺς ἐνοικοῦντας συντρίβοντος. Καὶ λόγος δὲ καθαπτόμενος τὸ φρόνημα συντρίβει τὸ πονηρὸν, καὶ σάλον ὥσπερ τοῖς αὐτοῦ λογισμοῖς ἐνεργάζεται πρὸς τὸ τοὺς μὲν ἐκριζωθῆναι, τοὺς δὲ ὑγιεῖς ἀντεισάγεσθαι λόγους.","english":"The Moabite woman, then, being strong and unaccustomed to the yoke, leaped upon those nearby, prancing in some way upon the weaker—that is, she is a heifer three years old, complete, having the power both to give birth and to submit her neck to the yoke, through which she shows that those who are able to turn their own [way] are perfected in the age of the soul, and have the reason able to come under the yoke of truth. One who is deprived of these things is not required to perform the works of repentance. Therefore God also said to Abraham: \"Take for me a heifer three years old, and a ram three years old.\" But the turtle-dove and the pigeon he did not define by time, because these creatures begin [to breed] immediately from birth. And concerning the ascent, he says, of Luhith they shall go up weeping. For the beginning of gladness is to weep well; the ascent through progress is brought about by grief according to God. In this Paul also rejoiced, seeing his words leading to compunction. For one who weeps over his own evils, having no descent any longer, shall not enter into the lowest parts of the earth. Such grief leads him by the hand toward ascending. They say that Aroniim is a certain high and broad road, and that it brings back to it those fleeing from other cities. Therefore he says, weeping they shall go up. And the voice of those weeping is crushing and shaking, as they cry out beforehand the sufferings that will come from war, when he shakes every city and crushes those who dwell in it. And reason, laying hold of the mind, crushes the evil [thought], and produces a tossing, as it were, in his own reasonings, so that some are rooted out and others, sound words, are introduced in their place.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"Διὸ καρδίαν συντετριμμένην ὁ Θεὸς οὐκ ἐξουδενώσει. Συντριβείσης γὰρ τῆς μοχθηρᾶς διαθέσεως, κλαύσονταί τε καὶ ἀναβήσονται. Ὧν οὐδέτερον ἔσται συνεστηκυίας καὶ μήπω σεσαλευμένης. Τὸ ὕδωρ τῆς Νεβρὶδ ἔρημον ἔσται. Πόλιν δὲ ταύτην, φασὶ, κειμένην μὲν ἐν ἐσχάταις τῆς χώρας, Ἐρυθρᾷ δὲ γειτνιῶσαν θαλάττῃ εὔυδρόν τε καὶ εὔβοτον, ὡς ἀρκεῖν ἵππῳ πολλῇ, εἶναί τε τοὺς οἰκοῦντας μαχιμωτάτους· ἀλλ' ἐπιόντων τῶν πολεμίων ἔρημος ὑδάτων ἔσται, καὶ χλωροῦ χόρτου, ὡς τοὺς ἱππότας ἀσθενεῖν ἀνῃρημένης τῆς ἵππου διὰ λιμόν. Οὗ γεγονότος, φησὶ, μὴ ἄρα φρονήσει μέγα καὶ οὕτως ἐφ' ἑαυτῆς; δηλοῖ δὲ καὶ, ὡς τὸ τῆς ψευδοδοξίας ὕδωρ πρότερον ῥέον ἀφθόνως, ἀφανισθήσεται. Ὅπερ ἀντίκειται τῷ τῆς ἀναπαύσεως ὕδατι, ἐφ' οὗ Κύριος ἐκτρέφει τοὺς ὑπ' αὐτοῦ ποιμαινομένους. Ὃ καὶ δίδωσι τοῖς πιστεύουσιν εἰς αὐτὸν, ὡς ἂν σχοῖεν ἐν ἑαυτοῖς πηγὴν ὕδατος ἁλλομένου εἰς ζωὴν αἰώνιον. Τὸ δὲ φαῦλον ὕδωρ χόρτον μόνον ἐκτρέφει. Καὶ αὐτὸς οὐκ ἔσται. Τοῦτ' ἔστιν, αἱ ψυχαὶ αἱ τὴν πρόσκαιρον ταύτην καὶ ταχὺ μαραινομένην τοῦ κόσμου δόξαν πεπαιδευμέναι ταχὺ ἀπανθήσουσι, τοῦ οἷον ἄρδοντος αὐτὰς ἐρημωθέντος λόγου. Τὸ δὲ, μὴ καὶ οὕτως μέλλει σωθῆναι, δείκνυσιν ὡς ἡ Μωαβῖτις μέλλουσα σώζεσθαι ὁδοῖς τισι καὶ τοῖς ἐπιπονωτέροις παιδεύμασιν ἐναχθήσεται. Καὶ τὸ, ἀπολεῖται γὰρ νυκτὸς, καὶ τὰ τοιαῦτα, δείκνυσιν ὡς ταῦτα γίνεται πρὸς σωτηρίαν αὐτῇ. Ἐπάξω γὰρ, φησὶ, ἐπὶ τὴν φάραγγα Ἄραβας, τάχα που σημαίνων τοὺς πλησιοχώρους Ἄραβας, ἢ καὶ τοὺς τούτων ἐνδοτάτω Σαρακηνούς. Οἷς καὶ αὐτοῖς παραδώσειν φησὶ τὴν Μωάβ.","english":"Therefore God will not despise a broken heart. For when the wicked disposition has been crushed, they will weep and ascend. Neither of these will happen while it is still intact and not yet shaken. The water of Nebrid will be desolate. This city, they say, lies in the farthest parts of the country, neighbors the Red Sea, is well-watered and well-pastured, so as to suffice for a great many horses, and its inhabitants are most warlike; but when the enemies come upon it, it will be desolate of waters and of green grass, so that the horsemen grow weak, their cavalry being destroyed by famine. When this has happened, he says, will she not then think great things and thus be on her own? He also indicates that the water of false opinion, which previously flowed abundantly, will be made to disappear. This is opposed to the water of rest, on which the Lord nourishes those shepherded by him. He also gives it to those who believe in him, so that they may have within themselves a spring of water leaping up to eternal life. But the worthless water nourishes only grass. And it itself will not be. That is, the souls that have been trained in this temporary and quickly withering glory of the world will quickly wither away, when the word that, as it were, waters them has been made desolate. And the phrase, \"will she not even so be saved?\" shows that the Moabitess, who is to be saved, will be led by certain ways and by more laborious disciplines. And the phrase, \"for it will perish by night,\" and the like, shows that these things happen for her salvation. For I will bring, he says, Arabians against the ravine, perhaps indicating the neighboring Arabians, or even the Saracens further inland among them. To them also, he says, he will hand over Moab.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"Ἢ καὶ ὡς τοῖς Ἀσσυρίοις ἀκολουθήσασι. Μέχρι γὰρ τῆς\n\nΠερσίδος μετὰ Δαμασκὸν παρατείνοντες τοῖς Βαβυλωνίοις συνεστρατεύοντο. Φάραγγα δὲ, κατὰ τὸ εἰκὸς, ὀνομάζει τὴν Νεβρὶδ, διὰ τὸ κοῖλον τῆς θέσεως, τῶν ἄλλων ἐν ὕψει κειμένων. Δηλοῖ δὲ ὡς οἱ μὲν πρότεροι διὰ τοῦ κλαυθμοῦ σωθήσονται. Οἱ δὲ τὴν ἀμετανόητον ἔχοντες καρδίαν, διὰ τῆς ἐξ Ἀράβων ἐπαγομένης πληγῆς [ὀλέσονται], Ἄραβες δὲ οἱ ἑσπέριοι. Ἢ τάχα αἱ οἰκεῖαι τῷ σκότῳ δυνάμεις, δι' ὧν ἀποστέλλονται παιδευτικαὶ πληγαὶ τοῖς τὴν ἀμετανόητον καρδίαν ἔχουσιν. Τὸ δὲ, συνῆψεν ἡ βοὴ τὸ ὅριον τῆς Μωαβίτιδος, τὸ πληρῶσαι πᾶσαν δηλοῖ· καὶ ἐπεὶ τὸ αὐτὸ δύναται καὶ πέρας εἶναι χώρας καὶ ἀρχὴ τὸ ὅριον τῆς Μωαβίτιδος, νῦν ἀπὸ τῆς ἀρχῆς τὴν προσηγορίαν εἴληφεν. Καὶ ὀλολυγμὸς αὐτῆς πάντα πεπλήρωκεν ἕως τοῦ φρέατος Ἐλείμ. Ὀνομάζει δὲ τήν τε Ἀγαλλεὶμ, καὶ τὸ φρέαρ τοῦ Ἐλεὶμ, ὡς ἔξω πόλεις οὔσας, ἐπ' αὐτοῖς κειμένας τέρμασιν. Εὐϋδροτάτην δὲ λόγος εἶναι τὴν Ῥεμμῶν, ἀλλ' ὅμως καὶ ταύτης τὸ ὕδωρ τῷ τῶν σφαττομένων αἵματι μολυνθήσεται. Τὸ δὲ ὕδωρ τὸ Δεηβὼν. Πάλιν τὸ ὕδωρ διδασκαλίαν φησὶν, ὅπερ αἵματος πλῆρες εἶναι λέγει, διὰ τὸ ἐνόχους θανάτου γίνεσθαι τοῖς διδασκομένοις τοὺς κακῶς καθηγουμένους· τοιοῦτοι γὰρ οἱ ἀπολλύντες τὰς ψυχὰς ὀλέθριοι λόγοι. Καὶ ἀρῶ, φησὶ, τὸ σπέρμα Μωάβ. Τὸ μὴ μεταστὰν ἐπὶ τὰ κρείττονα, ἀλλὰ μεῖναν ἐν τοῖς μὴ εἰσερχομένοις εἰς Ἐκκλησίαν Κυρίου, σπέρμα τοῦ Μωάβ. Οὐκ εἰσελεύσονται γὰρ Μωαβῖται εἰς Ἐκκλησίαν Κυρίου ἕως δεκάτης γενεᾶς, καὶ ἕως εἰς τὸν αἰῶνα· ἐξαίρειν ἀπειλεῖ.","english":"Or as those who followed the Assyrians. For extending as far as Persia after Damascus, they campaigned together with the Babylonians. And he calls the valley, as is likely, Nebrid, because of the hollow of its position, while the others lie on a height. And he shows that the former will be saved through weeping. But those who have an unrepentant heart will be destroyed through the plague brought from the Arabians—and the Arabians are the westerners. Or perhaps the powers akin to darkness, through which chastising plagues are sent upon those who have an unrepentant heart. And the phrase \"the cry has joined the border of Moabitis\" indicates filling everything; and since the border of Moabitis can be both an end of a region and a beginning, it has now taken its name from the beginning. And a wailing has filled all of it as far as the well of Elim. And he names both Agallim and the well of Elim, as being cities outside, situated at its very boundaries. And Remmon is said to be very well-watered, but nevertheless even its water will be defiled by the blood of the slain. And the water of Deebon. Again he calls the water teaching, which he says is full of blood, because those who teach badly become guilty of death for those being taught; for such are the destructive words that destroy souls. And I will take away, he says, the seed of Moab. That which has not changed over to better things, but has remained among those who do not enter the Church of the Lord, is the seed of Moab. For Moabites shall not enter the Church of the Lord until the tenth generation, and even forever; he threatens to remove them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":249,"ref":"p249","source":"Ὃ καὶ σπέρμα τοῦ Ἀριὴλ ὀνομάζει, ὅπερ ἑρμηνεύεται λέγων. Τοὺς γὰρ φρονικοὺς καὶ ὁ Κύριος ἐκ τοῦ διαβόλου γεγεννῆσθαί φησιν, ὁρῶν τῶν Ἰουδαίων τὴν κατ' αὐτοῦ φονῶσαν προαίρεσιν λέγων· \"Ὑμεῖς ἐκ τοῦ Πατρὸς ὑμῶν τοῦ διαβόλου ἐστὲ, καὶ τὰ ἔργα τοῦ Πατρὸς ὑμῶν ποιεῖτε.\" Ἐκεῖνος ἀνθρωποκτόνος ἦν ἀπ' ἀρχῆς. Σπέρμα οὖν Μωὰβ οἱ ἀποστάται τῆς Ἐκκλησίας. Σπέρμα δὲ Ἀριὴλ, οἱ κατὰ τῶν ἀδελφῶν φονῶντες ὀλεθρίαν λόγοις ταῖς αὐτῶν ψυχαῖς ἐμποιοῦντες τὸν θάνατον. Εἶτά φησιν, καὶ τὸ κατάλοιπον Ἄδαμα. Τοῦτο δὲ σημαίνει τὴν γῆν τὴν παρθενικὴν, ἀφ' ἧς Ἀδὰμ ἐπλάσθη. ΚΕΦΑΛ. Ι ʹ. αεʹ. Ἀποστελῶ ὡς ἑρπετὰ ἐπὶ τὴν γῆν. Μὴ πέτρα ἔρημος ἔσται, τὸ ὄρος Σιών; ἔσῃ γὰρ ὡς πετεινοῦ ἀνιπταμένου νεοσσὸς ἀφῃρημένος, θύγατερ Μωάβ9, κ.τ.λ. Ἀποστελῶ ὡς ἑρπετὰ ἐπὶ τὴν γῆν. Τοῦτ' ἔστι, τὸ κατάλοιπον τῶν ἀνθρώπων τῶν τὰ γήϊνα φρονούντων, δι' οὗ γεγενῆσθαι ἐκ τῆς ἑαυτῶν κακίας ἑρπετὰ καὶ ἰοβόλα· ἑρπετὰ μὲν, τῷ τὸ ὕψος ἀποβαλεῖν, ἐφ' οὗ κατὰ τὴν πρώτην κατασκευὴν βεβηκότες ἐτύγχανον. Ἰοβόλα δὲ, διὰ τὸ φθαρτικὸν τῶν συνόντων τούτους ἐξαποστέλλειν ὁ λόγος φησί. Μετὰ οὖν τοὺς προτέρους Μωαβίτας, περὶ ὧν τὰ κρείττονα εἴρηται, εἴ τις ἐν τῇ γῇ καταλείπεται, καὶ ὁμοιοῦται τῷ ὄφει, περὶ οὗ εἴρηται, ὅτι \"Γῆν φαγῇ πάσας τὰς ἡμέρας σου·\" οὗτος ἐξαποστέλλεται, ὡς τὰ ἑρπετά. Ἐσθίει δὲ γῆν ὁ σπείρων εἰς τὴν σάρκα, καὶ ἐκ τῆς σαρκὸς θερίζων φθοράν. Δηλοῖ δὲ τὸ, ὡς ἑρπετὰ τὸ ὑπολελειμμένον ἀποσταλῆναι, ὅτι πικροὶ ὄντες ἀεὶ βαδιοῦνται εἰς αἰχμαλωσίαν, καθάπερ ὄφεις ἐπῳδαῖς γεγοητευμένοι. Ἀναγάγοις δ' ἂν καὶ οὕτως ἄνωθεν τὸ ῥητόν.","english":"Which he also calls the seed of Ariel, which he explains by saying: For the Lord also says that the prudent are born of the devil, seeing the murderous disposition of the Jews against him, saying: \"You are of your father the devil, and the works of your father you do.\" He was a murderer from the beginning. The seed of Moab, then, are the apostates of the Church. And the seed of Ariel are those who rage murderously against their brothers, bringing deadly death upon their own souls by their words. Then he says, and the remnant of Adama. And this signifies the virgin earth, from which Adam was formed. CHAPTER 19, 15. I will send as serpents upon the earth. Will the mountain of Zion not be a desert rock? For you shall be as a nestling of a flying bird taken away, daughter of Moab, etc. I will send as serpents upon the earth. That is, the remnant of men who mind earthly things, through which they have become serpents and venomous creatures from their own wickedness; serpents, by casting off the height on which they happened to stand in their first constitution. And venomous, because of the destructive power of those with them; the word says he sends them out. After the former Moabites, then, about whom the better things have been said, if anyone is left in the land and is likened to the serpent about which it has been said, \"Dust you shall eat all the days of your life,\" this one is sent out as the serpents. And he eats dust who sows to the flesh and reaps corruption from the flesh. And it shows that the remnant is sent out as serpents, because being bitter they will always walk into captivity, like serpents bewitched by incantations. One might also understand the passage in this way from above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":250,"ref":"p250","source":"Ψυχὴ τῷ θείῳ φόβῳ τετειχισμένη, ἰσχυρὰ καὶ δυσάλωτος. Νικᾷ δὲ μᾶλλον ἀρχάς τε καὶ ἐξουσίας. Εἰ δὲ τοῦ Θεοῦ τὰς ἐντολὰς ἀποσείσαιτο, ἀπογυμνοῖ πάσης αὑτὴν ἐπικουρίας, καὶ τεῖχος ὥσπερ περιελὼν εὐόλισθον αὐτὴν τοῖς πάθεσιν ἀπεργάζεται. Οὕτω παραδίδονταί τινες εἰς ἀδόκιμον νοῦν. Ἐὰν γὰρ κλείσῃ κατὰ ἀνθρώπου, φησὶ, τίς ἀνοίξει; μεθ' ἅ φησι, Μὴ πέτρα ἔρημός ἐστι τὸ ὅρος Σιών; πάλαι γὰρ ἐπιστρατεύσας τῇ Σαμαρείᾳ Σαλμανασσὰρ ὁ Ἀσσύριος, εἷλέ τε τὰς ἐν αὐτῇ πόλεις, καὶ τῶν ἐν Ἰουδαίᾳ πολλὰ προσηδίκησεν. Ἐφ' οἷς ἐπεμβαίνοντες οἱ Μωαβῖται, πέτραν αὐτὴν ἠρημωμένην ὠνόμαζον, ἀσθένειαν ὥσπερ ἐπιφέροντες τῷ ταύτης Θεῷ. Διὸ μετά τινος ἤθους πρὸς αὐτοὺς ἀποτείνεται, ὡς δὴ πεισομένους τὰ χείρονα, ὧν ἐκείνοις ὠνείδιζον, νεοσσῷ τε τούτους ἀπείκασεν ἐψιλωμένῳ σκέπης μητρός. Οὕτως ἄρα χρήσιμον τὸ, Ἐὰν πέσῃ ὁ ἐχθρὸς, οὐ μὴ ἐπιχαρῆς αὐτῷ, ὅτι ὄψεται Κύριος, καὶ\n\nοὐκ ἀρέσει αὐτῷ, καὶ ἀποστρέψει τὸν θυμὸν αὐτοῦ ἀπ' αὐτοῦ. Πέτραν δὲ ἔρημον τὸ ὄρος ἐκάλουν Σιὼν, ὡς σμικρόν τε καὶ ἄσπορον, καὶ πρὸς τροφὴν οὐκ ἀρκοῦν, οὔτε τοῖς οἰκοῦσιν, οὔτε τοῖς νεμομένοις. Νεοσσὸς δὲ, τῆς μητρὸς ἀναπτάσης τῷ φόβῳ, ἀδρανὴς μὲν πρὸς ἄμυναν, ἀδύνατος δὲ πρὸς φυγήν. Οὕτως αἱ ὑπὸ τοῦ πονηροῦ καὶ ἀστάτου πνεύματος ἐκτρεφόμεναι ψυχαὶ, ἐπειδ' ἂν ἐπιτύχωσι τοῦ δι' ἔργων ἀγαθῶν καὶ τῆς τοῦ Σωτῆρος ἐπικλήσεως αὐτὰς ἐκδιώκοντος, ἐρημωθεῖσαι τὴν καλὴν ἐρήμωσιν, εὐληπτότεραί εἰσι πρὸς τὴν ἐν Χριστῷ ἀνατροφὴν τὴν ἄγουσαν εἰς τελείωσιν. Ἔπειτα δὲ, Ἀρνὼν πλείονα βουλεύου.","english":"A soul fortified by the divine fear is strong and hard to capture. It prevails all the more over principalities and powers. But if it should shake off God's commandments, it strips itself of all assistance, and, as it were, having torn down its wall, it makes itself slippery and prone to the passions. Thus some are handed over to a reprobate mind. For if he shuts against a man, it says, who will open? After which it says, Is not the mountain of Zion a deserted rock? For long ago Shalmaneser the Assyrian, having marched against Samaria, captured its cities and did much injury to those in Judea. Over these things the Moabites exulted, calling it a desolate rock, as it were bringing weakness upon its God. Therefore with a certain manner he addresses them, as those who will suffer worse things than those they reproached them with, and he likened them to a nestling stripped of its mother's shelter. So useful indeed is, If your enemy falls, do not rejoice over him, because the Lord will see, and it will not please him, and he will turn his wrath away from him. But they called the mountain of Zion a deserted rock, as being small and unsown, and not sufficient for food, neither for those who dwell in it nor for those who graze in it. And a nestling, when its mother has flown away in fear, is weak for defense and unable to flee. Thus the souls nurtured by the evil and unstable spirit, whenever they obtain the one who drives them out through good works and the invocation of the Savior, having been made desolate with the good desolation, are more easily taken up for the nurture in Christ that leads to perfection. Then, devise more, O Arnon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":251,"ref":"p251","source":"Πεπορθημένης γὰρ τῆς Μωαβιτῶν πόλεως, οἱ διαφυγόντες μετεφοίτησαν εἰς Ἀρνὼν πόλιν ὀχυρωτάτην, πρὸς ἥν φησι· Σκόπει πῶς δυνήσῃ διασῶσαι τοὺς πρὸς σὲ καταφυγόντας. Καὶ ἄλλως δὲ μετά τινος ἤθους προκαλεῖται τὴν περὶ πάντων τῶν κατὰ φιλοσοφίαν πεπλασμένων δογμάτων δοξάσασαν ἔτι προστιθέναι τῇ περὶ τούτων βουλῇ, ὡς ἂν κόρον λαβοῦσα καὶ γνοῦσα τὸ τούτων ἀνόνητον, προσέλθῃ τῇ ὑγιαινούσῃ διδασκαλίᾳ. Ἀπὸ ἑνὸς δὲ χωρίου τῆς Μωαβίτιδος ὅλον ἡμῖν ἐνδείκνυται τὸν τόπον τῆς Ἀραβίας. Εἶτα παραινεῖ, Ποιεῖτε σκέπην πένθους αὐτῇ. Οἱ γὰρ ἐπὶ τοῖς ἡμαρτημένοις, εἴτε κατὰ τὸν βίον, εἴτε κατὰ τὴν γνῶσιν ἐνεργαζόμενοι λύπην, ὥστε τινὰς ἐλθεῖν ἐπὶ τὸ μακαρίως πενθεῖν, οὖτοι ποιοῦσι σκέπην πένθους. Πρὸς γὰρ τοὺς τῶν τοιούτων ἐπιμελομένους ὁ λόγος, ἵν' ἐν τῷ ἀποκλεῖσαι τὴν ἐκ τῶν ἑτεροδοξούντων ἀπάτην, χώραν τῷ ἀληθινῷ δῶσι φωτὶ ταῖς καρδίαις ἐλλάμψαι τῶν εἰς αὐτὸν πιστευόντων, πρὸς τῷ καὶ τῶν μετανοούντων τινὰς κατακλείστους γεγονότας πενθεῖν περισκέποντας ἑαυτοὺς ἀπὸ τῆς τῶν ἔξωθεν ὁμιλίας καὶ θέας. Πρὸς δὲ λέξιν, πρὸς τὴν Ἀρνὼν, Ναὶ, φησὶν, ἐσκέψω τι φιλάνθρωπον. Σκέπη γενοῦ τοῖς ἀφορήτῳ πένθει κατειλημμένοις. Σκοτία γὰρ αὐτοὺς ἐν μεσημβρίᾳ κατείληφε, τὸν νοῦν αὐτοῖς τοῦ περὶ θανάτου φόβου θολώσαντος. Διό φησι, Καὶ ἐξέστησαν. Εἰ δὲ καὶ σώσεις, φησὶ, τοὺς ἀπὸ πολέμου φυγόντας, ἀλλὰ τῶν τεθνηκότων ἐλάχιστον τυγχάνουσι λείψανον. Οὐ γὰρ ἐν ἀρχῇ τοῦ πολέμου τοὺς φυγάδας ἐδέξω. Μετὰ πλείστην δέ σοι παροικοῦσιν ἀπώλειαν.","english":"For when the city of the Moabites had been laid waste, those who escaped fled for refuge to Arnon, a very strongly fortified city, to which he says: Consider how you may be able to save those who have fled to you. And in another way, with a certain character, he urges on the one who has been esteemed for all the fabricated doctrines of philosophy to add still further to her counsel concerning these things, so that, having taken her fill and recognized the unprofitableness of these, she may come to the sound teaching. And from one region of Moabitis he shows us the whole territory of Arabia. Then he exhorts: Make a shelter of mourning for her. For those who work up grief over their sins, whether in life or in knowledge, so that some come to mourn blessedly—these make a shelter of mourning. For the word is addressed to those who take care of such matters, so that by shutting out the deceit of the heterodox they may give place to the true light to shine in the hearts of those who believe in him, in addition to the fact that some of the repentant, having become enclosed, mourn while sheltering themselves from the company and sight of those outside. And as for the phrase, to Arnon, he says: Yes, you have considered something philanthropic. Become a shelter for those seized by unbearable mourning. For darkness has overtaken them at midday, the fear of death having clouded their mind. Therefore he says: And they were astonished. But even if you save, he says, those who have fled from war, yet they are the least remnant of the dead. For you did not receive the fugitives at the beginning of the war. But after the greatest destruction they dwell beside you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":252,"ref":"p252","source":"Σὺ δὲ προσεδόκας ὅτι καὶ αὐτοὶ ἔσονταί σοι σκέπη κατὰ καιροὺς ἀπὸ προσώπου διώκοντος, ὅπερ ἀδύνατον. Ἤρθη γὰρ ἡ συμμαχία σου, καὶ ὁ ἄρχων ἀπώλετο ὁ καταπατῶν ἐπὶ τῆς γῆς. Ὁ γὰρ ἀεί σοι συνασπίσας τῶν Μωαβιτῶν ἡγούμενος, ὥσπερ τινὰ χοῦν καταπατεῖν εἰωθὼς τοὺς ἀνθεστηκότας, ἀπόλωλεν. Οὕτω τοῖς Μωαβίταις προσαπώλετο καὶ ἡ τοῦ δύνασθαι κρατῆσαι πάλιν ἐλπίς. Οἱ γὰρ ἀσεβεῖς ὁλόριζοι, φησὶν, ἐκ γῆς ὀλοῦνται. Πρὸς ἀναγωγῆς δὲ νοῦν, δοκεῖ τῆς μεσημβρίας τὸ φῶς εἶναι λαμπρότερον. Τῆς οὖν ἀληθείας ἀπὸ κτίσεως κόσμου νοεῖσθαι δυναμένης, πανταχόθεν ὑπὸ τῆς τοῦ Θεοῦ σοφίας περιλαμπόμενοι, Θεοῦ τινες ἐνόσησαν ἄγνοιαν, ὄντες ἐν σκοτίᾳ τῶν πραγμάτων τὴν μεσημβρίαν ἐχόντων. Οἳ καὶ δίκην μεμηνότων ἐξέστησαν, ἀνυπόστατα φαντασιούμενοι δόγματα. Ἑρμηνεία γὰρ τοῦ μεσημβρινοῦ σκότους ἔκστασις. Μὴ ἀχθῇς δὲ, φησὶ, προτρέπων μὴ πιθανοῖς τισιν ἄγεσθαι λόγοις ἢ δόγμασι, μὴ τοῖς τούτων διδασκάλοις ἀκολουθοῦντες κατακρημνισθῶμεν. \"Τυφλὸς γὰρ τυφλὸν ἐὰν ὁδηγῇ, ἀμφότεροι εἰς βόθυνον πεσοῦνται.\" Τὸ δὲ, Μὴ ἀχθῇς, μὴ ἐξ ἀρχῆς παρέθετο ὁ τὴν πρὸ ταύτης φήσας ἐξήγησιν, ὅτι Μὴ ἐν ἀρχῇ πρὸς σὲ τοῦ πολέμου κατέφυγον. Μετὰ ταῦτα τῇ θυγατρὶ Σιὼν ὁ φιλάνθρωπος λέγει Θεὸς περὶ τῶν μετὰ τὴν ἐπιστροφὴν μελλόντων αὐτῇ παροικῆσαι Μωαβιτῶν μετὰ τὴν πάλαι φυγὴν πρὸς τὸν ἴδιον ἐπανηκόντων δεσπότην. Σκεπασθήσονται γὰρ, φησὶ, παρ' ὑμῖν πεισόμενοι μηδὲν ἀπὸ προσώπου διώκοντος. Οἱ γάρ ποτε συμμαχοῦντες διώξουσι Μωὰβ πρὸς τὸν Θεὸν ἐπιστρέψαντα·","english":"But you expected that they too would be a shelter for you at times from the face of the pursuer, which is impossible. For your alliance has been taken away, and the ruler has perished, the one who tramples upon the earth. For the leader of the Moabites who always shielded you, accustomed as he was to trample the resisters like some dust, has perished. Thus along with the Moabites perished also the hope of being able to prevail again. For the impious, he says, shall be destroyed root and branch from the earth. In the anagogical sense, the light of midday seems to be brighter. Since the truth can be understood from the creation of the world, those who are illumined on every side by the wisdom of God, some have contracted ignorance of God, being in darkness while matters are at their midday. These also, like madmen, have gone out of their minds, imagining doctrines that have no substance. For the interpretation of the midday darkness is ecstasy. Do not be led, he says, urging that we not be carried away by certain plausible words or doctrines, lest following their teachers we be hurled down. \"For if a blind man leads a blind man, both will fall into a pit.\" But the phrase, Do not be led, the one who gave the explanation before this did not set down from the beginning, that is, In the beginning they did not flee to you from the war. After these things, the philanthropic God says to the daughter of Zion concerning the Moabites who are going to dwell beside her after their conversion, when after their long-ago flight they have returned to their own master. For they shall be sheltered, he says, among you, suffering nothing from the face of the pursuer. For those who once were allies shall pursue Moab when it has turned back to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":253,"ref":"p253","source":"καθάπερ γὰρ νεοσσὸς τῆς πονηρᾶς προστασίας ἀφῄρηται, τοῦ πρὶν ἄρχοντος ἐλευθερωθεὶς, ὃς ἀπώλετο δι' ὑπερηφανίαν καὶ τυραννίδα πάντας πατῶν. Ἐφ' ᾧ ἀρθέντι ἐπάγει ἡ προφητεία τὰ ἐσόμενα ἀγαθὰ περὶ τοῦ θρόνου Δαβίδ. Ἄρχοντα δὲ καλεῖ, τὸν τῷ ἔθνει πονηρὸν ἐφεδρεύοντα δαίμονα, ἢ τὸν ἄρχοντα τοῦ ἔθνους, οἷος\n\nὁ Ἑλλήνων, ἢ Βαβυλωνίων ἄρχων, ὃν ἀπολεῖσθαί φησιν. Ἐπείπερ τὰς ψυχὰς αὐτῶν κατεπάτει, ὡς ἄνω βλέπειν μὴ δύνασθαι· ἐπ' αὐτῷ δὲ πάλαι τὰς τῆς συμμαχίας τῆς ἐν πολέμοις ἐλπίδας ἐτίθεντο. Μεθ' ὃν ἀπολωλότα φησὶ, καὶ κατορθωθήσεται μετ' ἐλέους ὁ θρόνος. Ἔδει γὰρ ἀπολομένης εἰδωλολατρείας, ἀγαθῶν ἐλπίδας εὐαγγελίζεσθαι, ὡς σκηνὴ Δαβὶδ καὶ θρόνος Θεοῦ συστήσεται παρ' αὐτοῖς, οὐκ ἀνθρώπων σπουδῇ, φιλανθρωπίᾳ δὲ μόνῃ Θεοῦ. Ἀκύλας δὲ καὶ Θεοδοτίων ἐξέδωκαν· Καὶ ἑτοιμασθήσεται ἐν ἐλέῳ, ἤγουν μετ' ἐλέους, θρόνος. Τίνι δὲ ἑτοιμασθήσεται, ἢ πάντως Χριστῷ τῷ ἐκ σπέρματος τεχθησομένῳ Δαβίδ; σκηνὴν δὲ Δαβὶδ εἴωθεν ἡ προφητεία τὴν Ἐκκλησίαν καλεῖν. Ἐπεὶ καὶ Δαβὶδ καλεῖν ἔθος αὐτῇ τὸν Χριστὸν, ὡς υἱὸν ὄντα Δαβίδ. Θρόνον δὲ τὸν ἐν Ἐκκλησίᾳ τὸν ταύτης ἐκάλεσε πρόεδρον, ὃς τὸν σωματικὸν ἐπέχει θρόνον, τὸ ποτηρῶν ὥσπερ Χριστῷ. Ὅτι δὲ σκηνὴν τὴν ἐξ ἐθνῶν Ἐκκλησίαν δηλοῖ, παρέστησεν ἐν Πράξεσιν τῶν ἀποστόλων Ἰάκωβος ὁ πρῶτος Ἱεροσολύμων ἐπίσκοπος γεγονὼς, \"Ἄνδρες ἀδελφοὶ, λέγων, ἀκούσατέ μου. Συμεὼν ἐξηγήσατο καθὼς πρῶτον ὁ Θεὸς ἐπεσκέψατο λαβεῖν ἐξ ἐθνῶν λαὸν τῷ ὀνόματι αὐτοῦ, καὶ τούτῳ συμφωνοῦσιν οἱ λόγοι τῶν προφητῶν, καθὼς γέγραπται·","english":"For just as a nestling has been deprived of its wicked protection, having been set free from the former ruler, who perished through arrogance and tyranny, trampling all things underfoot. And upon his removal the prophecy brings in the good things that are to come concerning the throne of David. And he calls \"ruler\" either the wicked demon that sits in ambush over the nation, or the ruler of the nation, such as the ruler of the Greeks, or of the Babylonians, whom he says will be destroyed. Since he was trampling upon their souls, so that they could not look upward; and they had long placed in him their hopes of alliance in wars. After he has perished, he says, the throne also shall be established with mercy. For it was necessary that, once idolatry had perished, hopes of good things should be proclaimed, that the tabernacle of David and the throne of God should be set up among them, not by human zeal, but by the loving-kindness of God alone. But Aquila and Theodotion rendered: \"And a throne shall be prepared in mercy,\" that is, with mercy. And for whom shall it be prepared, if not certainly for Christ, who is to be born of the seed of David? And the prophecy is accustomed to call the Church the tabernacle of David. Since it is also its custom to call Christ David, as being a son of David. And it called the throne in the Church the president of the Church, who occupies the bodily throne, presiding as it were for Christ. And that he means the Church from the Gentiles by the tabernacle, James, who became the first bishop of Jerusalem, set forth in the Acts of the Apostles, saying, \"Men and brethren, hear me. Symeon declared how first God visited to take from the Gentiles a people for his name, and to this the words of the prophets agree, as it is written:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":254,"ref":"p254","source":"Μετὰ ταῦτα ἀναστρέψω καὶ ἀνοικοδομήσω τὴν σκηνὴν Δαβὶδ τὴν πεπτωκυῖαν, καὶ τὰ κατεστραμμένα αὐτῆς ἀνοικοδομήσω, καὶ ἀνορθώσω αὐτὴν, ὅπως ἂν ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν Κύριον. Καὶ πάντα τὰ ἔθνη, ἐφ' οὓς ἐπικέκληται τὸ ὄνομά μου, λέγει Κύριος.\" Ταῦτ' οὖν ἔσεσθαι, φησὶν, οὐ διὰ τύπων καὶ συμβόλων, ἀλλὰ μετὰ ἀληθείας. Ἐκκλησίας γὰρ παρὰ τοῖς Μωαβίταις συστησομένης, ὁ ταύτης προεστὼς καθιεῖται κρίνων δικαίως. Ἤγουν θρόνον φησὶ, δηλῶν ὅτι πάντες βασιλευθήσονται ὑπὸ τοῦ Χριστοῦ, κατὰ τὸ, \"Δεῖ γὰρ αὐτὸν βασιλεύειν ἕως ἂν θῇ τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ.\" Διορθοῦται δὲ ὁ θρόνος, τῷ διορθώσεως τυχεῖν τὰ βασιλευόμενα· ὅπερ γίνεται οὐ κατὰ τὴν ἀξίαν τῶν μελλόντων βασιλευθήσεσθαι, κατὰ δὲ τὸν ἔλεον καὶ τὴν χρηστότητα τοῦ Θεοῦ. Καθεδεῖται οὗν, φησὶν, ὁ Δαβὶδ, ὁ ἱκανὸς χειρὶ καὶ δυνάμει Χριστὸς μετὰ ἀληθείας, καὶ βασιλεύσει ἐν σκηνῇ, ἕως ποιήσῃ κρίνων τὴν ἐπὶ πᾶσι κρίσιν. Ἡ δὲ μετὰ ἀληθείας καθέδρα δείκνυσι τὸν τοῦ ψεύδους ἀφανισμόν. Βασιλεύσει δὲ ἕως ποιήσῃ κρίσιν. Τὴν ἐπὶ πᾶσιν αὐτοῦ δικαιοκρισίαν καθίστησι, καθ' ἣν οὐχ ὡς ἔτυχεν ἀποφαίνεται, τὸ δὲ πρέπον ἑκάστῳ ζητῶν, ὡς πρὸς τέλος ἀγαθὸν φέρειν ἑκάστῳ τὸ κρῖμα, κατεπείγων τὴν δικαιοσύνην, οὐκ ἀνειμένως ποιῶν, σπουδῇ δὲ πλείστῃ. Καθ' ἱστορίαν δὲ ταῦτά τινες ἐξηγήσαντο, ὡς δηλοῦντα τὴν ὑπὸ Κύρου γενομένην ἄφεσιν τοῦ λαοῦ, Θεοῦ τοῦτον οἰκτείραντος, καὶ τὴν παρ' Ἰουδαίοις βασιλείαν διορθουμένου, εἴς τε τὴν οἰκείαν ἄγοντος τάξιν.","english":"After these things I will return and rebuild the fallen tabernacle of David, and I will rebuild its ruins, and I will restore it, so that the remnant of men may seek the Lord. And all the nations upon whom my name is called, says the Lord. These things, then, he says, will come to pass not through types and symbols, but in truth. For when a church is established among the Moabites, its leader will sit judging righteously. That is, he means a throne, indicating that all will be ruled as king by Christ, according to the saying, \"For he must reign until he puts his enemies under his feet.\" And the throne is set right, in that those who are ruled obtain correction; which comes about not according to the worthiness of those who are to be ruled, but according to the mercy and goodness of God. Therefore David, he says, will sit—the Christ who is sufficient in hand and power—in truth, and he will reign in a tabernacle until, judging, he executes the judgment upon all. And the seat in truth shows the destruction of falsehood. And he will reign until he executes judgment. He establishes his righteous judgment upon all, according to which he does not pronounce judgment haphazardly, but seeking what is fitting for each, so as to bring the judgment to a good end for each, pressing on righteousness with the greatest zeal, not doing it remissly. And some have interpreted these things according to history, as showing the release of the people that came about under Cyrus, when God pitied him and set right the kingdom among the Jews, and led them back to their own order.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":255,"ref":"p255","source":"Τοῦτο γὰρ τὸν θρόνον δηλοῦν, ἐφ' οὗ καθιεῖται μετ' ἀληθείας ἐν σκηνῇ Δαβὶδ κρίνων σκηνὴν, λέγοντες Δαβὶδ τὰ βασίλεια, ἐν οἷς ποιούμενοι τὰς διατριβὰς, ἐδίκαζον ἐννόμως, τὸν θρόνον διέποντες δικαίως, εἰ καὶ μὴ πάντες τοιοῦτοι γεγόνασιν. Οὐκ ἔτι δὲ διῄρητο βασιλεὺς Ἰούδα καὶ Ἰσραὴλ μετὰ τὴν ἐπάνοδον, ἐτέλουν δὲ πάντες ὑπὸ μίαν ἐν Ἰεροσολύμοις ἀρχήν. Τοῦτο δέ τις προφήτης ἐμήνυσε λέγων; \"Καὶ ἀναβήσονται ἐκ τῆς γῆς, καὶ κοπιάσουσι μικρὸν τοῦ χρίειν βασιλέα καὶ ἄρχοντα.\" Ταῦτα μέντοι πρὸς τὴν Μωὰβ εἴρηται τὴν ἔρημον πέτραν τὸ Σιὼν ὄρος καλέσασαν, δηλοῦντα τὴν Ἰουδαίων ἀνάκλησιν, καὶ τὴν ἀΐδιον ἐκείνης ἀπώλειαν. ιδʹ. Ἠκούσαμεν τὴν ὕβριν Μωάβ. Ὑβριστὴς σφόδρα, τὴν ὑπερηφανίαν ἐξῆρα. Οὐχ οὕτως ἡ μαντεία σου, οὐχ οὕτως. Ὀλολύξει Μωάβ· ἐν γὰρ τῇ Μωαβίτιδι πάντες ὀλολύξουσι. Τοῖς κατοικοῦσι δὲ Σὴθ μελέτησις. Καὶ οὐκ ἐντραπήσῃ τὰ πεδία Ἐσεβῶν9, κ.τ.λ. Τὴν Μωαβιτῶν ἀλαζονείαν προλαβόντες καὶ ἀπὸ τῆς Ἱερεμίου προφητείας ἐδείκνυμεν, καὶ νῦν δὲ ταύτην ὁ προφήτης ἐδήλωσεν. Χρηστὰ δὲ περὶ τῆς ἐπαγγελίας εἰπὼν τοῦ θρόνου Δαβὶδ, καὶ διὰ μέσου, κατὰ τὸ σύνηθες τῇ Γραφῇ, διαναπαύσας, τὴν α...ην πρὸς τὰ σκυθρωπότερα, χάριν ἐπιστροφῆς ἐπανέρχεται. Ὡς ἂν μὴ τοῦ πλούτου","english":"For this indicates the throne on which he will sit with truth in the tabernacle of David, judging the tabernacle—calling the kingdoms of David \"tabernacle,\" in which, making their dwelling-places, they judged lawfully, administering the throne righteously, even if not all proved to be such. But after the return, the king of Judah and Israel was no longer divided, but all were subject to one rule in Jerusalem. And a certain prophet declared this, saying: \"And they shall go up from the land, and they shall labor a little to anoint a king and ruler.\" These things, however, were spoken against Moab, which called the desert rock the mountain of Zion, signifying the recall of the Jews and the eternal destruction of that place. 14. We have heard the insolence of Moab. He is exceedingly insolent; I have lifted up his pride. Not so is your divination, not so. Moab shall howl; for in the land of Moab all shall howl. But for those who dwell in Seth there is meditation. And you shall not be ashamed, the plains of Heshbon, etc. Having anticipated the arrogance of the Moabites also from the prophecy of Jeremiah, we demonstrated it, and now the prophet has made it clear. But having spoken good things concerning the promise of the throne of David, and having rested in between, according to the custom of Scripture, he returns again to the more gloomy matters, for the sake of conversion. As if not of wealth","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":256,"ref":"p256","source":"καταφρονήσωμεν τῆς χρηστότητος, ὀργὴν ἑαυτοῖς θησαυρίζοντες. Οὕτως εἰπὼν ὁ Δαβὶδ, χρηστὸς Κύριος τοῖς σύμπασιν· καὶ ἐπεξεργασάμενος, ὅτι ὑποστηρίζει τοὺς καταπίπτοντας, ὅτι δίδωσι τὴν τροφὴν ἐν εὐκαιρίᾳ, οὐκ ἐν τούτοις κατέληξεν· ἀλλ' ἔφη· Φυλάσσει Κύριος πάντας τοὺς ἀγαπῶντας αὐτὸν, καὶ πάντας τοὺς ἁμαρτωλοὺς ἐξολοθρεύσει. Καθάπερ δέ τι μυστήριον Ἡσαΐας ἐν μέσῳ τὸ περὶ τῆς τοῦ Σωτῆρος ἐπιδημίας κατέκρυψε τοῖς ἀξίοις τοῦ ταῦτα συνιέναι παρεμβαλών. Συναφῆ τοιγαροῦν τὰ νῦν τοῖς πρὸ τῶν περὶ τοῦ θρόνου λελεγμένων Δαβίδ. Κατὰ δέ τινας, τὰ περὶ τῆς ἀποκαταστάσεως τῶν ἐξ Ἰσραὴλ αἰχμαλώτων εἰπὼν, πρὸς τοὺς ἐπιχαρέντας αὐτοῖς αὖθις τῶν Μωαβιτῶν ἐπιφέρει τὰ δυσχερῆ, διὰ τὴν αὐτῶν ὑπερήφανον ἐπ' ἀσεβείᾳ προαίρεσιν, ὡς ἐκ προσώπου λέγων τῶν προφητῶν, Ἠκούσαμεν τὴν ὕβριν Μωάβ. Συναινοῦσι γὰρ ὡς ἐν δίκῃ κολάζοντι τῷ Θεῷ, ὡς ἀκηκοότες οἷα διὰ τοῦ Βαλαὰμ ἐφ' ὕβρει τοῦ τῶν ὅλων ἐμηχανῶντο Θεοῦ, ὅσα τε μετὰ ταῦτα τῇ τοῦ Θεοῦ μαχόμενα πεποιήκασι δόξῃ. Ἀνθ' ὧν ἀμείβεται τοῖς εἰρηκόσι τοῦτο Θεὸς, τὴν ὑπερηφανείαν ἐξῆρα, αὐτόχρημα τοὺς Μωαβίτας ὑπερηφανίαν εἰπών. Ὑπερηφάνοις γὰρ ὁ Θεὸς ἀντιτάσσεται, καὶ μάλιστα νοσοῦσιν ἀσέβειαν. Διὸ πρὸς αὐτὴν ἀποστρέφεται, καί φησιν· Οὐχ οὕτως ἡ μαντεία σου, οὐχ οὕτως, δηλῶν ὡς Ἐγὼ μὲν ἐξέκοψα τὴν Μωάβ. Ἀλλ' οὐ τοῦτο προύλεγον αἱ παρ' αὐτοῖς οὖσαι μαντεῖαι τἀναντία μηνύουσαι. Μεγάλα γὰρ ἐφρόνουν ἐπὶ τῷ μαντευομένῳ δαίμονι παρ' αὐτοῖς· ὁ δὲ Σύμμαχος, Οὐχ οὕτω, φησὶν, οἱ βραχίονες αὐτοῦ. Δηλῶν ὡς οἷς ἀλαζονεύεται πράξεις ὁμοίας οὐκ ἔχει.","english":"Let us not despise the goodness of God, treasuring up wrath for ourselves. Having said this, David [declares], \"The Lord is good to all\"; and having elaborated that he supports those who fall, that he gives food in due season, he did not stop there, but said: \"The Lord guards all who love him, and all sinners he will destroy.\" And Isaiah, as it were, hid a certain mystery in the middle—the one concerning the coming of the Savior—inserting it for those worthy to understand these things. The present words, then, are connected to what was said before concerning the throne of David. According to some, having spoken of the restoration of the captives from Israel, he again brings against those who rejoiced with them the harsh things concerning the Moabites, on account of their proud disposition toward impiety, speaking as it were in the person of the prophets: \"We have heard the insolence of Moab.\" For they assent as to God punishing in justice, as having heard what things through Balaam they devised for the insolence against the God of all, and how many things afterward they did in fighting against the glory of God. In return for which God answers those who have said this: \"I have taken away their pride,\" calling the Moabites pride itself. For God opposes the proud, and especially those sick with impiety. Therefore he turns against her and says: \"Not so is your divination, not so,\" indicating that I have cut off Moab. But the divinations among them did not foretell this, declaring the opposite. For they were greatly elated over the demon divined among them; but Symmachus says, \"Not so are his arms,\" indicating that the deeds by which he boasts are not of like kind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":257,"ref":"p257","source":"Τινὲς δέ φασιν, ὡς τὸ πάλαι τῆς τοῦ Βαλαὰμ μαντείας ἀνόνητον ἐπιδείκνυσιν. Ὀλολύξει Μωὰβ, δείκνυσιν ὡς ἃ μὴ προσεδόκων ἐκ τῆς μαντείας ἀπήντηκεν. Ὀλολυγμὸς δὲ ὀδυνηρὰ φωνὴ γυναικῶν βαρυτάτῳ πένθει κεκρατημένων. Δείκνυσι δὲ νῦν καὶ τῆς πληγῆς τὸ ἀλγεινὸν, καὶ τῶν πασχόντων τὸ ἀσθενὲς, τοῖς κατοικοῦσι τὸ Ἀσεδὲθ μελέτησις. Πόλις αὕτη Μωὰβ θρῆνον ἴσος ἐμμελῆ καθ' ἑαυτῶν ἐμελέτησαν. Ὁ δὲ Σύμμαχος οὕτως ἐξέδωκε· Τοῖς εὐφραινομένοις ἐν τῷ τείχει τῷ ὀστρακίνῳ φθέγξασθε, τὸ ἀσθενὲς δηλῶν τοῦ, ᾧπερ φθεγγομένῳ ἐπεποίθεσαν, δαίμονος. Καὶ οὐκ ἐντραπήσῃ τὰ πεδία Ἐσεβών. Πρὸς Ἀσσυρίους ἔοικε λέγειν, περὶ πόλεως τῶν Μωαβιτῶν Ἐσεβὼν εὐρυχωρίαν ἐχούσης ἐν τοῖς περικειμένοις αὐτῇ προαστείοις ἣν μετὰ τῆς Σεβαμὰ παρακελεύεται διαθεῖναι κακῶς, ὡς πενθῆσαί πως τεμνομένας τὰς τούτων ἀμπέλους. Ἔθνη δὲ καταπίνοντας, τοὺς Ἀσσυρίους καλεῖ· τὴν δὲ Μωαβιτῶν αὑτοῖς παρακελεύεται δῄωσιν, μέχρι τῆς Ἰαζεὶρ πόλεως Μωαβίτιδος. Λέγοι δ' ἂν ἴσως ἀμπέλους καὶ τῶν Μωαβιτῶν τοὺς οἰκήτορας, οὓς καὶ ξύλα καὶ δρυμὸν ἔθος καλεῖν τῇ Γραφῇ. Κατὰ τὸ, \"Ὁ γὰρ ἀμπελὼν Κυρίου Σαβαὼθ ἄνθρωπος τοῦ Ἰούδα νεόφυτον ἠγαπημένον. Δηλοῖ δὲ ἡ ὀπώρα, καὶ ὁ θερισμὸς, καὶ ἡ ἄμπελος καθ' ἕτερον τρόπον, τὸ εὐθαλὲς, καὶ ἀκμαῖον, καὶ ὡραῖον, καὶ τρυφηλὸν τῆς ἐκείνων ζωῆς· ἐν ᾗ, καθάπερ μεθύοντες, διῆγον ἐντρυφῶντες τῇ δυσσεβείᾳ.","english":"But some say that he demonstrates the futility of Balaam's divination from of old. \"Moab shall howl\"—he shows that things they did not expect had come upon them from the divination. A howl is the grievous voice of women overcome by the heaviest mourning. And now he shows both the pain of the blow and the weakness of those who suffer—\"the dwelling of Asedeth\" is a meditation. This city of Moab, they practiced a lament equal to a melody against themselves. But Symmachus rendered it thus: \"To those rejoicing in the wall of potsherd, speak out,\" indicating the weakness of the demon in whom, when it spoke, they had trusted. \"And you shall not be ashamed of the plains of Esebon.\" He seems to speak to the Assyrians concerning the city of the Moabites, Esebon, which has spaciousness in the suburbs lying around it, which together with Sebama he urges them to treat badly, so that their vines, being cut down, might in some way mourn. And he calls the Assyrians \"nations that swallow down\"; and he urges upon them the ravaging of the Moabites' land, as far as the city of Iazeir in Moabitis. He might perhaps mean by \"vines\" also the inhabitants of the Moabites, whom Scripture is accustomed to call both \"wood\" and \"thicket.\" As in, \"For the vineyard of the Lord of hosts is the man of Judah, a beloved new plant.\" And the fruit, and the harvest, and the vine in another manner indicate the flourishing, and vigorous, and beautiful, and luxurious character of their life—in which, as if drunk, they passed their time reveling in impiety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":258,"ref":"p258","source":"Ἡ δὲ πρόσταξις τοῦ μὴ δεῖν ἐντραπῆναι, δηλοῖ Θεοῦ τὸ ἔργον, οὐκ Ἀσσυρίων τὴν δύναμιν, πρὸς οὓς αὖθίς φησιν, Οὐ μὴ συνάψητε τοὺς εἰς τὴν ἔρημον ἐξ αὐτῶν φυγόντας, κελεύων ἐᾷν αὐτοὺς, καὶ μὴ τοῖς ἀνῃρημένοις προσθεῖναι πλάνην δὲ καὶ λήθην εἰληφέναι τούτων δοκεῖν. Ὁ γὰρ Θεός ἐστι καὶ κολάζων φιλάνθρωπος. Ὡς δὲ παρ' αὐτοῦ πεμφθέντας καὶ ἀπεσταλμένους τοὺς Ἀσσυρίους καλεῖ· προσέῤῥιπται δὲ τὸ, ἐγκατελείφθησαν, μᾶλλον ὡς οὐκ ἂν ἐν τούτοις γέγονεν ἡ Μωὰβ, εἰ μὴ Θεὸς αὐτὴν ἐγκατέλιπε. Διὰ τοῦτο κλαύσομαι, ὡς τὸν κλαυθμὸν Ἰαζήρ. Τοῦτό φησιν ὁ προφήτης ἐπιστένων ταῖς αὐτῶν συμφοραῖς. Πεπορθῆσθαι δὲ τὴν Ἰαζὴρ ὑπὲρ τὰς ἄλλας παρίστησιν, ὡς ἂν πρέποι ταύτην οὕτω τὰς ἄλλας θρηνῶν Σάβαμά τε καὶ Ἐσεβών, ἀμπέλους αὐτῶν καλῶν τοὺς οἰκήτορας. Ὧν ἐπὶ τῷ θερισμῷ καὶ τῷ τρυγητῷ στρατὸς ὁ τῶν πολεμίων ἐλάλησεν τὸ, καταπατήσω, καὶ ἅπαντα πεσοῦνται. Καὶ τὸ, ἀρθήσεται εὐφροσύνη καὶ ἀγαλλίαμα ἐκ τῶν ἀμπέλων σου. Δυσσεβεῖς γὰρ ὄντες πρόφασιν εὐφροσύνης τὸ θύειν εἶχον ἀεὶ,","english":"The command that they must not be shown respect makes clear that this is God's work, not the power of the Assyrians, to whom he next says: \"You shall not join those of them who have fled into the desert,\" commanding that they be left alone and that no further error be added to those already slain, nor that they be thought to have received forgetfulness of these things. For God is also one who punishes in a humane way. And as sent and dispatched by him he calls the Assyrians; and the phrase \"they were forsaken\" has been added, rather as meaning that Moab would not have been among these had God not forsaken her. Therefore I will weep, as with the weeping of Jazer. This the prophet says, lamenting over their calamities. And he sets it forth that Jazer has been laid waste beyond the others, as it would be fitting that, mourning for it thus, he also bewails the others, Sabama and Heshbon, calling their inhabitants vines. Over whose harvest and vintage the army of the enemies spoke the words \"I will trample down,\" and all things shall fall. And also: \"Gladness and exultation shall be taken away from your vines.\" For being impious, they always had sacrificing as a pretext for gladness,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":259,"ref":"p259","source":"καὶ τελεῖσθαι τοῖς δαίμοσιν· ἀνθ' ὧν, φησὶν, οὐ μὴ πατήσετε οἶνον. Εἰ μὲν ἐπὶ τῶν ἀμπέλων, δῆλον· εἰ δὲ ἐπ' ἀνθρώπων νοητέον, ὡς ἄμα γονεῦσι τὰ τούτων οἰχήσεται τέκνα, μὴ φειδομένου μηδὲ γυναικὸς κυοφορούσης τινός. Ὧπερ ὅμοιον τὸ, \"Οὐαὶ ταῖς τικτούσαις, καὶ ταῖς ἐν γαστρὶ ἐχούσαις, ἐν ἐκείναις ταῖς ἡμέραις.\" Διὰ τοῦτο ἡ κοιλία μου ἐπὶ Μωὰβ, ὡς κιθάρα ἠχήσει. Πάσης γάρ σου φησὶν, εὐφροσύνης ἀφηρημένης, ᾠδὴν καὶ μέλος τὰς σὰς ποιήσομαι συμφορὰς, πᾶσι κηρύττων αὐτὰς, ὡς εἰς χέρσον μεταβληθείσης τῆς χώρας. Διὸ καὶ προὔλεγεν αὐτοῖς ἀποκλαύσασθαι. Εἶθ' ὡς ὑπεραλγῶν ἐπὶ τῇ τῶν ψυ χῶν ἀπωλείᾳ καὶ πλάνῃ (ἐπεὶ καλέσας αὐτοὺς διὰ τοῦ ἀποκλαύσασθαι πρὸς μετάνοιαν, πειθομένους οὐκ ἔσχεν), τὸν ὑπὲρ αὐτῶν ἀναλαμβάνει κλαυθμὸν, εἰπὼν μὲν ἤδη, Διὰ τοῦτο κλαύσομαι. Καὶ νῦν δὲ, φησὶ, τὰ ἐμὰ δάκρυα, καὶ ὁ κλαυθμὸς δι' οὐδὲν ἕτερον, ἢ εἰς τὸ ἐντραπῆναί σε, ἤγουν, ἐντραπήσῃ μάτην καλοῦσα πολλάκις τοὺς μὴ σῶσαι δυναμένους θεούς. Ὡς τεῖχος ᾧ ἐνεκαίνισας. Ἐπὶ γὰρ σεισμῷ τὸ τεῖχος κατέπεσεν, ὡς ἐλέγομεν, ἀνεκαίνισαν αὐτὸ μοχθοῦντες ἀνόνητα. Κλαύσομαι οὖν φησὶ, μετὰ τῶν ἄλλων σου συμφορῶν, καὶ ὃ μάτην ᾠκοδομήσω τεῖχος ὑπὸ τῶν πολεμίων κατενεχθέν. Εἶτά φησι· Τοῦτο τὸ ῥῆμα ὃ ἐλάλησεν Κύριος ἐπὶ Μωὰβ, ὁπότε καὶ ἐλάλησεν. Οἱ δὲ λοιποὶ ἐξέδωκαν, ἐκ τότε καὶ νῦν ἐλάλησεν. Δηλοῖ δὲ ἡ Γραφὴ, ὅτι πάλαι μὲν λόγοις ἐθεσπίζετο, νυνὶ δὲ καὶ ἔργοις ἐπιτελεῖται. Καὶ πρὸ τοῦ παρόντος γὰρ προφήτου, διὰ Μωσέως ἐῤῥέθη· Οὐκ εἰσελεύσεται Ἀμμανίτης καὶ Μωαβίτης εἰς Ἐκκλησίαν Κυρίου ἕως δεκάτης γενεᾶς·","english":"and to be accomplished for the demons; for which reason, he says, you shall surely not tread wine. If this is said of vines, it is clear; but if it must be understood of men, it means that their children will perish together with their parents, with no man spared, nor even a woman with child. To this the saying is similar: \"Woe to those who give birth, and to those who are with child in those days.\" Therefore my belly shall sound for Moab like a harp. For he says: since all your gladness has been taken away, I will make your calamities a song and a melody, proclaiming them to all, as though your land had been turned into dry ground. Therefore he also foretold to them that they should weep. Then, as one deeply grieving over the loss and wandering of souls (since, having called them to repentance through weeping, he did not find them obedient), he takes up lamentation on their behalf, having already said, \"Therefore I will weep.\" And now, he says, my tears and my weeping are for no other reason than that you may be put to shame—that is, you shall be put to shame in vain, calling many times upon gods that are unable to save. As a wall which you have renewed. For the wall fell in the earthquake, as we were saying, and they renewed it, laboring to no profit. I will weep, then, he says, along with your other calamities, also for the wall which I built in vain and which was brought down by the enemies. Then he says: This is the word which the Lord spoke concerning Moab, when he also spoke it. But the others rendered it, \"from then and now he has spoken.\" And the Scripture makes clear that of old it was ordained in words, but now it is accomplished also in deeds. For even before the present prophet, it was said through Moses: An Ammonite and a Moabite shall not enter the assembly of the Lord until the tenth generation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":260,"ref":"p260","source":"ὁ τοίνυν πάλαι λαλήσας περὶ αὐτῆς, καὶ νῦν τοῦτο ποιεῖ δι' ἐμοῦ. Καὶ νῦν λέγω, Ἐν τρισὶν ἐτῶν μισθωτοῦ. Ὁ δὲ Σύμμαχος ἀντὶ τοῦ μισθωτοῦ, ὡς ἐπὶ μισθωτοῦ, φησίν. Οἱ δὲ τρεῖς τὰ μετὰ ταῦτα διέστειλαν εἰπόντες· Ἀτιμασθήσεται ἡ δόξα Μωάβ. Ὁ γὰρ καὶ σύνδεσμος τῶν ἑξῆς ἑτέραν ἔδειξε τὴν διάνοιαν τῶν πρόσθε, δηλούντων ὡς ἐν τρισὶν ἔτεσιν τὰ περὶ τῆς Μωὰβ ἐλάλησε Κύριος διὰ τοῦ προφήτου, ὡς μισθωτόν τινα τὸν ἄνδρα πρὸς τὴν τῶν ῥημάτων διάνοιαν λαβών. Οὐ γὰρ ὥσπερ ἡμεῖς ἀθρόως συνάπτοντες τὸ πᾶν ἀνάγνωσμα διερχόμεθα, οὕτω καὶ ὁ προφήτης· ἀλλὰ κατὰ μέρος ἐν διαφόρῳ τῷ χρόνῳ μέχρι τρίτον ἔτος ἐπλήρωσεν. Τινὲς δὲ τὸ, ὁπότε ἐλάλησε, δηλοῦν φασι τὸ σπάνιον τῆς τοῦ Θεοῦ πρὸς τοὺς Μωαβίτας γενομένης φωνῆς. Τῷ μὲν γὰρ Ἰσραὴλ συνεχῶς διαλέγεται· τοῖς δὲ ἔθνεσιν ὡς ἀλλοτρίοις σιγᾷ. Πλὴν ὅτι γεύει καὶ τούτους τῆς ἰδίας φιλανθρωπίας, ἵνα διὰ τῆς ἐν ὀλίγοις πείρας, πρὸς τὴν τῶν τελείων ἐπιθυμίαν ὁρμῶσι. Τινὲς δέ φασιν, ὡς ἀνακομίζει πρὸς ἱστορίαν τὸν λόγον, ὅτεπερ αἱ δέκα φυλαὶ τῆς Δαβὶδ βασιλείας ἀποσπασθεῖσαι τῇ τοῦ ἀποστήσαντος Ἱεροβοὰμ δυσσεβείᾳ παρηκολούθησαν. Ἐφ' οἷς ἀγανακτήσας Θεὸς οἱονεὶ Σαλμανασσὰρ ἐμισθώσατο τὸν Ἀσσύριον, ὃς ἀνάστατον τὴν τούτων ἀπέδειξε χώραν τρισὶν ὅλοις ἔτεσιν ἐνιζήσας αὐτῇ, ὅτε δὴ καὶ τὴν Μωὰβ ἐχειρώσατο. Εἰ τοίνυν λελάληκε καὶ πάλαι Θεὸς, ἀλλὰ καὶ νῦν λέγω, ὅτι ἐν τοῖς τρισὶν ἔτεσιν τῶν ἐτῶν τοῦ μισθωτοῦ Σαλμανασσὰρ ἀτιμασθήσεται ἡ δόξα Μωάβ· τοῦτ' ἔστιν ἡ βασιλεία, ἢ τὰ μεγέθη τῶν πόλεων, καὶ τῶν ἐνοικούντων τὸ πλῆθος, ἣ καὶ δηλοῖ τὴν ἡλικίαν τὴν μάχιμον.","english":"He therefore who spoke of her long ago is now also doing this through me. And now I say, In three years of a hireling. But Symmachus, instead of \"of a hireling,\" says \"as in the case of a hireling.\" But the three years they distinguished as referring to what follows, saying: The glory of Moab shall be dishonored. For the conjunction also showed that the meaning of what follows is different from what came before, indicating that in three years the Lord spoke the things concerning Moab through the prophet, taking the man as it were a hireling with a view to the meaning of the words. For not as we, running through the whole reading in one continuous stretch, so also the prophet; but piece by piece, at different times, he completed it up to the third year. But some say that \"when he spoke\" indicates the rarity of God's voice coming to the Moabites. For to Israel he speaks continually; but to the nations, as alien, he is silent. Except that he gives even these a taste of his own love for humanity, so that through experience in a few things they may hasten toward the desire of perfect things. But some say that he brings the account back to history, at the time when the ten tribes, having been torn away from the kingdom of David, followed the impiety of Jeroboam who led them away. At which God, being angry, as it were hired Shalmaneser the Assyrian, who made their land desolate, pressing upon it for three whole years, at which time he also subdued Moab. If, then, God spoke even long ago, yet now also I say that in the three years of the years of the hireling Shalmaneser the glory of Moab shall be dishonored; that is, the kingdom, or the greatness of the cities, and the multitude of the inhabitants, which also indicates the fighting age.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":261,"ref":"p261","source":"Ἄνωθεν δὲ, νόμοις ἀλληγορίας, ὑβριστὴν Μωὰβ τὸν ἀρχέκακον καὶ ἀποστάτην νοήσωμεν δαίμονα, τῷ τε γὰρ κτίστῃ, καὶ τοῖς ἀνθρώποις ἐνύβρισε, καὶ τοὺς ἀλόντας ὑβριστὰς ἀπεργάζεται, τοὺς λαλοῦντας ἀδικίαν εἰς τὸ ὕψος αἱρετικοὺς, καὶ τοὺς ἐλέγχοντας ἐξ ἀπορίας ὑβρίζοντας. Ὃν καὶ θεραπεύων ὁ Κύριός φησιν, ὡς ἐπὶ νόσου δεινῆς, Τὴν ὑπερηφανίαν ἐξῆρα. Ἀλλὰ καὶ ἡ ὕβρις καὶ ἡ μῆνις αὐτοῦ, φησὶν, ἐστὶ ἰδιόκτητα πάθη. Ὀλολύζει δὲ φησὶν, ἀλγῶν, καὶ τῆς ἰδίας ἀσθενείας ἐπαισθανόμενος. Τεῖχος δὲ ὀστράκινον, τὴν τῶν ἐπὶ σοφίᾳ φυσώντων ἐκάλεσε διαλεκτικὴν, ἑφ' ᾗπερ εὐφραίνονται. Τὸ φθέγξασθαι δὲ αὐτοῖς τοῦτο τεῖχος προσέθηκεν ὀστράκου, δηλονότι σαθρότερα μελέτησιν ταῦτα ποιουμένοις, δέον μελετᾷν ἐν τῷ νόμῳ Κυρίου. Καὶ ὅμως οὐκ ἐντραπήσονται. Διὸ τιμωροῦνται τῇ τῶν πεδίων Ἐσεβὼν\n\nἀφορίᾳ· τοῦτο δὲ διαλογισμὸς ἑρμηνεύεται. Τούτων οὖν οἱ διαλογισμοὶ, πεδία λεχθέντες διὰ τὸ πλῆθος, πενθήσουσιν ἀνονήτου τῆς αὐτῶν ἀσεβείας φανησομένης. Πενθήσει καὶ ἡ ἄμπελος Σεβαμά. Ἑκάστου γὰρ ἔθνους ἐστί τις ἄμπελος. Ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος αὐτῶν. Καὶ ἀπέκτεινεν ἐν χαλάζῃ τὴν ἄμπελον αὐτῶν, περὶ τῶν Αἰγυπτίων ὁ Μωσῆς. Ἔστι καὶ ἄμπελος ἣν ἐφύτευσε Κύριος. Ἄσω γὰρ, φησὶ, τῷ ἠγαπημένῳ ᾆσμα τοῦ ἀγαπητοῦ τῷ ἀμπελῶνι. Καὶ τῆς βασιλείας δὲ τὸν ἀμπελῶνα, φησὶν ὁ Κύριος, ἀπὸ τῶν μὴ ποιούντων ἀρθέντα καρποὺς ἔθνει δοθῆναι ποιοῦντι τοὺς ταύτης καρποὺς, δηλῶν τὸν νόμον καὶ τοὺς προφήτας, καθ' οὓς οὐκ ἐπολιτεύοντο, ὧν τὰ νοήματα δοθῆναι ἔθνη διὰ πολιτείας ποιοῦντι καρπούς. Αὐτὴ λόγος ἀληθείας ἡ ἄμπελος·","english":"From the beginning, by the laws of allegory, let us understand Moab, the arrogant one, as the evil-originating and apostate demon; for he has insulted both the Creator and men, and he makes those he has captured arrogant—the heretics who speak iniquity against the height, and those who, from poverty of arguments, revile when they are refuted. Him the Lord, as it were healing a grievous disease, says, I have taken away his pride. But his arrogance and his wrath, he says, are passions that belong to him as his own. He says that he wails, in pain and perceiving his own weakness. And the wall of potsherd he called the dialectic of those who puff themselves up over wisdom, in which they take delight. And the phrase \"to them this wall\" he added \"of potsherd,\" evidently because they make these things the object of their study, being more unsound, when they ought to meditate in the law of the Lord. And yet they will not be put to shame. Therefore they are punished by the desolation of the plains of Heshbon—and this is interpreted as \"reasoning.\" Therefore the reasonings of these men, called plains because of their multitude, will mourn, since their impiety will be shown to be unprofitable. The vine of Sibmah will mourn also. For each nation has a certain vine. For their vine is of the vine of Sodom. And Moses, concerning the Egyptians, says, And it killed their vine with hail. There is also a vine which the Lord planted. For, he says, I will sing to my beloved a song of the beloved concerning his vineyard. And the vineyard of the kingdom, the Lord says, having been taken away from those who do not produce fruits, is given to a nation producing its fruits—making clear the law and the prophets, according to which they did not live, whose meanings were given to nations producing fruits through their manner of life. This vine is the word of truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":262,"ref":"p262","source":"ἡ δὲ τῶν Αἰγυπτίων τοῦ ψεύδους πρὸς γεωργίαν αὐτοῖς παρὰ τοῦ κοσμοκράτορος δοθεῖσα τοῦ σκότους τούτου· ἡ δὲ Σοδόμων ἀκαθάρτου βίου καὶ πράξεων, ἂς δὴ γεωργεῖν ὁ πονηρὸς αὐτοὺς ἐμισθώσατο. Ἐξ ὧν λαβόντες Γραμματεῖς καὶ Φαρισαῖοι τὰ σπέρματα, τοῦ λέγοντος ἐξετμήθησαν, Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, Γομόῤῥας ἔχοντες κληματίδα. Διὸ καὶ γεωργοῦσι σταφυλὴν χολῆς καὶ βότρυν πικρίας. Ὁ δὲ οἶνος αὐτῶν θυμὸς δρακόντων καὶ ἀσπίδων ἀνίατος. Ἡ σεβαμὰ δὲ ἄμπελος (ἐπιστροφὴ δὲ ἑρμηνεύεται) λόγον ἐσχηματισμένον δηλοῖ πρὸς εὐλάβειαν. Σχηματίζονται γὰρ βίον ὀρθὸν, ὑπαγόμενοι πολλοὺς εἰς τὴν οἰκείαν διαστροφὴν, χρηστὰ πράττειν δοκοῦντες καὶ παραινεῖν. Ὧν τὰ δόγματα καὶ βίος ἄμπελος σεβαμὰ γνήσιον ἔχοντα μηδὲ ἐν ὑπὸ Μωαβιτῶν γεωργουμένη, ἡ τὰ ἴδια πολλὰ ποιοῦσα γεννήματα κατα πίνειν τὰ ἔθνη λέγεται διαλεκτικῇ δυνάμει τοὺς ἀγυμνάστους, δι' ὧν νικᾷ καταπίνουσα. Πρὸς οὓς καταπίνοντας ὁ λόγος φησὶ τοὺς τοιούτους λόγους καταπατεῖν. Ἡ γὰρ περὶ τούτου σχολὴ σχολάζειν ὑμᾶς οὐκ ἐᾷ [καὶ] συναφθῆναι πρὸς Ἰαζὴρ, τὴν ἑρμηνευομένην ἰσχὺς, ἣν οὖσαν πνευματικὴν οὐχ ὑποδέξεταί τις, ἐὰν μὴ τὰς ἀμπέλους καταπατήσῃ τῆς Σεβαμὰ τῆς ἰδίας ἐρημίας ἐπιλαθόμενος, καταλείπει δὲ ταύτην κρείττοσι χωρίοις ἐνδιαιτώμενος. Εἶτά φησιν· Οἱ ἀπεσταλμένοι ἐγκατελείφθησαν. Ψευδὴς γὰρ ἀπόστολος ὑπὸ Θεοῦ καταλείπεται. Ὑφ' ὧν μὴ ἀπατᾶσθαί φησιν, ὡς ἰσχὺν ἐχόντων τοῖς πράγμασιν. Ἀβοήθητοι γάρ εἰσιν ἐκ Θεοῦ, ὡς μὴ διαβεβηκότες τὴν θάλασσαν καὶ τοὺς πειρασμοὺς περιφεύγοντες.","english":"But the Egyptians' cultivation of falsehood was given to them by the ruler of this world of darkness; and the Sodomites' was of an unclean life and of deeds that the evil one hired them to cultivate. Taking from these their seeds, the scribes and Pharisees were cut off from him who says, \"I am the true vine,\" having Gomorrah as their branch. Therefore they cultivate a grape of gall and a cluster of bitterness. But their wine is the fury of dragons and the incurable venom of asps. And the vine of Sebama (which is interpreted \"turning\") signifies a word fashioned for piety. For they fashion for themselves an upright life, drawing many into their own perversion, appearing to do good things and to exhort them. Their doctrines and life are a vine of Sebama possessing genuineness, not even when cultivated by the Moabites—she who produces many offspring of her own is said to drink down the nations by dialectical power, swallowing the untrained through those means by which she conquers. Against those who swallow down in this way, the Word says that such words are to be trampled underfoot. For the leisure devoted to this does not permit you to be at leisure and to be joined to Jazer, which is interpreted \"strength,\" which, being spiritual, no one will receive unless he tramples the vines of Sebama, forgetting his own wilderness, and leaves this behind, dwelling in better places. Then he says: \"Those who were sent were left behind.\" For a false apostle is left behind by God. He says that you are not to be deceived by them, as though they had strength in their affairs. For they are helpless from God, as not having crossed the sea and fleeing from temptations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":263,"ref":"p263","source":"Τοιοῦτον γὰρ τὸ, \"Ἦλθον εἰς τὰ βάθη τῆς θαλάσσης.\" Ὁ γὰρ ἀθλητὴς ὁμόσε τούτοις χωρεῖ, μὴ συγκαθιεὶς ἑαυτὸν δόγμασιν ἐθνικοῖς, διὰ σαρκὸς ἡδονὰς κερδᾶναι θέλων τοὺς διωγμούς. Διὰ τοῦτο, Κλαύσομαι, φησὶν, ὡς τὸν κλαυθμὸν Ἰαζὴρ, ὃν οἱ κατὰ Θεὸν κλαίουσι δυνατοὶ τὴν τοῦ βίου παροικίαν στενάζοντες, ποθοῦντες δὲ καὶ ἐκλείποντες εἰς τὰς αὐλὰς τοῦ Κυρίου· μήποτε δὲ καὶ ὡς ἰσχὺς κλαίεται μαρανθεῖσα νοσήματι, οὕτω καὶ ἄμπελος Σεβαμὰ μαρανθεῖσά τε καὶ μέλλουσα πυρὶ παραδίδοσθαι. Εἶτά φησι πρὸς τὴν Μωαβῖτιν, ὡς τὰ ταύτης δένδρα κατέβαλεν ἡ Ἐσεβὼν καὶ Ἐλεαλή. Ἑρμηνεύεταιδὲ ἡ μὲν Ἐσεβὼν, λογισμοί· ἡ δὲ Ἐλεαλὴ, Θεοῦ διάβασις. Ἡ γὰρ ἄμπελος ἡ ἀλλοτρία, καὶ ἡ φυτεία, ἢν οὐκ ἐφύτευσεν ὁ Πατὴρ ὁ οὐράνιος, καταβάλλεται, ἑτεροδόξων ὄντα φρονήματα ὑπὸ λογισμῶν ὀρθῶν καὶ τῆς ἀνόδου τῆς πρὸς Θεὸν δι' ἀγαθῶν ἔργων ὑψούσης ἡμᾶς. Μακάριος γὰρ οὗ ἐστιν ἀντίληψις αὐτοῦ παρὰ σοῦ, ἀναβάσεις σου ἐν τῇ καρδίᾳ αὐτοῦ. Μεθ' ἅ φησιν, Ἐπὶ τῷ θερισμῷ σου καὶ τῷ τρυγητῷ σου καταπατήσω, εἰκότως· ὃν γὰρ θερίζει σῖτον, καὶ ὃν τρυγᾷ οἶνον, ἐναντίως ἔχουσι τῷ ἄρτῳ τῷ στηρίζοντι καρδίαν ἀνθρώπου, καὶ οἴνῳ τῷ εὐφραίνοντι καρδίαν ἀνθρώπου. Διὸ πατεῖται παρὰ Θεοῦ τροφὴν ἢ ποτὸν γενέσθαι τοῖς ἐξ ἀδιακρισίας ἀγνοοῦσι κωλύοντος. Καὶ ἀρθήσεται εὐφροσύνη καὶ ἀγαλλίαμα ἐκ τῶν ἀμπέλων. Ἀφῃρέθη γὰρ ἐκ τοῦ Ἰσραὴλ ἡ βασιλεία τοῦ Θεοῦ, καὶ ἐδόθη ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς. Καὶ ἡ τῆσδε ψευδωνύμου γνώσεως φαντασία τὴν μὴ οὖσαν εὐφροσύνην ἀληθῆ τοῖς ἁλοῦσιν ἐμβάλλουσα, παραιρεῖται παρὰ Θεοῦ βοηθοῦντος τοῖς ἐκ ταύτης ἀπατωμένοις.","english":"For such is the meaning of \"I came into the depths of the sea.\" For the athlete advances against these things, not sinking himself into Gentile doctrines, desiring through fleshly pleasures to gain persecutions. Therefore, he says, I will weep as with the weeping of Jazer, which the mighty according to God weep, groaning over their sojourning in life, and longing for and departing to the courts of the Lord; and perhaps also as strength is wept over when it has withered by disease, so also the vine of Sebama, having withered and about to be given over to fire. Then he says to the Moabitess, that Heshbon and Elealeh have cast down her trees. Now Heshbon is interpreted as \"reasonings,\" and Elealeh as \"passage of God.\" For the alien vine, and the planting which the heavenly Father did not plant, is cast down—being the thoughts of the heterodox—by right reasonings and by the ascent toward God that lifts us up through good works. For blessed is he whose help is from you; your ascents are in his heart. After these things he says, At your harvest and your vintage I will trample, reasonably; for the wheat which he harvests, and the wine which he gathers, are contrary to the bread that strengthens man's heart, and the wine that gladdens man's heart. Therefore it is trampled by God, who prevents it from becoming food or drink for those who are ignorant through lack of discernment. And gladness and exultation shall be taken away from the vineyards. For the kingdom of God was taken away from Israel and given to a nation producing its fruits. And the fantasy of this falsely named knowledge, casting a not-truthful gladness into those who are captured by it, is taken away by God, who helps those deceived by it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":264,"ref":"p264","source":"Εἴποις δ' ἂν ὑπολήνια, τὰς δεχομένας τὴν μοχθηρὰν διδασκαλίαν ψυχάς. Ἡ δὲ κοιλία τοῦ\n\nπροφήτου ἐπὶ Μωὰβ, ὡς κιθάρα ἠχήσει, μουσικὴν εὐρυθμίαν ἀπὸ τῆς τοῦ κρούοντος ἐπιστήμης ἀποτελοῦσα. Λέγει δὲ κοιλίαν, ἅπερ ἐντὸς ἐκάλεσεν ὁ Δαβὶδ, Εὐλόγει, λέγων, ἡ ψυχή μου, τὸν Κύριον, καὶ πάντα τὰ ἐντός μου τὸ ὄνομα τὸ ἅγιον αὐτοῦ, τοὺς λογισμοὺς σημαίνων τοὺς ἀγαθοὺς, τοὺς ἑκάστης γεννητικοὺς ἀρετῆς· ἐξ ὧν γὰρ ἕνδον κατορθοῦμεν εὐλογοῦμεν τὸν Κύριον. Οἷος ἦν Ἡσαΐας τὰ ἐντὸς ἔχων ὡς τεῖχος ὃ ἐνεκαίνισεν ὁ Θεὸς χάριτι περιτειχίζων αὐτὸν, ὡς μὴ διδόναι παρείσδυσιν τοῖς χείροσι λογισμοῖς, δίκην πολεμίων περικαθεζομένοις ἡμᾶς. Διὰ τοῦτο δὲ, φησὶ, τοὺς ἰσχυροὺς ἐχαρίσω μοι λογισμοὺς, ὡς ἐντραπῆναί σε τοὺς οὐκ ἐπιστρέφοντας ἐπὶ σὲ, διὰ τῆς τῶν προσαγομένων ἐλέγχων αὐτοῖς εὐτονίας· λείπει γὰρ τῷ ἐντραπῆναι, τὸ αὐτοὺς ἔξωθεν ὀφεῖλον παραλαμβάνεσθαι. Ἐντρέπεται δὲ Θεὸν ὁ καλῶς νικῶντι νῶτα διδοὺς, μηδὲν ἁψιμαχῶν πρὸς ἀλήθειάν τε καὶ ἀρετήν. Διὰ δὲ τῶν ἑξῆς, τὸν ἐπὶ τέλει δηλοῖ τῆς εἰδωλολατρείας ἀφανισμὸν διὰ τῆς ἐπιφανείας τοῦ λόγου, καὶ τῆς Μωὰβ τιμωρίας ὥριες χρόνον, ὃν ἔτη τρία καλεῖ μισθωτοῦ. Διαβάλλει δὲ τὸν μισθωτὸν ὁ Σωτὴρ, ὡς μὴ ὄντα ποιμένα, καὶ τῇ φυγῇ τοῖς λύκοις προδιδόντα τὰ πρόβατα. Καὶ πάροικος δὲ μισθωτὸς ἱερέως οὐκ ἔδεται ἅγια, καθὰ νομοθετεῖ Μωσῆς· ἐξεμίσθωσεν οὖν ἑαυτὸν ὁ Μωὰβ, καὶ γέγονεν μισθωτὸς οὐκ ἀγαπήσας τὸν Θεὸν, φαντασίᾳ δὲ μισθοῦ, καὶ σωματικῶν ἐλπίδι πάντα ποιῶν, ὡς ὁ ποιῶν τὴν ἐλεημοσύνην εἰς τὸ δοξασθῆναι ὑπὸ τῶν ἀνθρώπων.","english":"You might call \"winepresses\" the souls that receive the wicked teaching. And the belly of the prophet against Moab will resound like a harp, producing a well-ordered music from the skill of the one who strikes it. He calls \"belly\" what David called \"the inward parts,\" saying, \"Bless the Lord, O my soul, and all that is within me bless his holy name,\" signifying the good thoughts, the thoughts that are generative of each virtue; for from the things we rightly accomplish within, we bless the Lord. Such was Isaiah, having his inward parts as a wall that God dedicated, fencing him about by grace, so as not to give entrance to the worse thoughts, which sit around us like enemies. For this reason, he says, you have graciously given me strong thoughts, so that those who do not turn to you might be put to shame, through the vigor of the refutations brought against them; for \"to be put to shame\" lacks the sense that they ought to be taken up outwardly. But he who gives his back to the one who conquers well is put to shame by God, striving in no way against truth and virtue. And through what follows, he makes clear the destruction of idolatry at the end through the manifestation of the Word, and he defines the time of Moab's punishment, which he calls three years of a hired servant. But the Savior disparages the hired servant, as not being a shepherd, and by his flight betraying the sheep to the wolves. And a hired servant who is a sojourner does not eat of the holy things of the priest, as Moses legislates; Moab, then, hired himself out, and became a hired servant who did not love God, but did everything for the fancy of a wage and the hope of bodily things, like the one who gives alms in order to be glorified by men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":265,"ref":"p265","source":"Ἐλεῶν γὰρ οὐ ποιεῖ, μάτην δὲ δόξαν θηρώμενος. Τοιοῦτος καὶ ὁ μὴ πόθῳ τῆς ἀρετῆς σωφρονῶν, δοκεῖν δὲ μόνον βουλόμενος. Ἄτιμοι τοίνυν οἱ τοιοῦτοι παρὰ Θεῷ, ἀτιμίαν ἔχοντες μισθωτοῦ, ὡς οὐκ ἐκ διαθέσεως, τὸ δὲ τῆς ἀρετῆς ἔργον ἐπίπλαστον ἔχοντες· καὶ ὅσον ἐνταῦθα πλουτοῦσι τὸ δοκεῖν πλοῦτον τὸν μάταιον, τοσοῦτον μετὰ τὸ ἀποκαλυφθῆναι ἡμῶν τὰ κρυπτὰ ἀποδοθήσεται τῆς αἰσχύνης ὁ μισθός· καὶ ὁ πολλὴν συνάγων ταῖς χερσὶν ἀκαρπίαν, πλείονα τὴν ὕλην ἕξει τῆς ἀτιμίας. Καὶ ὁ ἐνεργῶν θησαυρίσματα γλώσσῃ ψευδεῖ, μάταια διώκει, καὶ ἐλεύσεται ἐπὶ παγίδας θανάτου, καὶ καταλειφθήσεται ὀλιγοστὸς, καὶ οὐκ ἔντιμος, εὐεργεσίᾳ τῶν ἐπὶ κακίαν συγκεκροτημένων. ΚΕΦΑΛ. ΙΖʹ. ΤΟ ΡΗΜΑ ΤΟ ΚΑΤΑ ΔΑΜΑΣΚΟΝ. αιαʹ. Ἰδοὺ Δαμασκὸς ἀρθήσεται ἀπὸ πόλεων, καὶ ἔσται εἰς πτῶσιν, καταλελειμμένη εἰς τὸν αἰῶνα, εἰς κοίτην ποιμνίων καὶ ἀνάπαυσιν. Καὶ οὐκ ἔσται ὁ διώκων. Καὶ οὐκέτι ἔσται ὀχυρὰ τοῦ καταφυγεῖν ἐκεῖ τὸν Ἐφραῒμ9, κ.τ.λ. Ἄνω δὴ μὲν διὰ τῶν ἔμπροσθεν τὸν τῶν Ἀσσυρίων ἄρχοντα παρέστησεν λέγοντα, Καὶ ἔλαβον Ἀρα βίαν, καὶ Δαμασκὸν, καὶ Σαμάρειαν, ὃ καὶ δηλοῦται διὰ τῆς ἐν Βασιλείαις Γραφῆς λεγούσης. \"Καὶ ἀνέβη βασιλεὺς Ἀσσυρίων εἰς Δαμασκὸν, καὶ συνέλαβεν αὐτὴν, καὶ ἀπῴκισεν αὐτήν.\" Νῦν δέ φησιν ὁ λόγος περὶ μελλούσης ἑτέρας ἁλώσεως, ἣν ὁ Βαβυλώνιος πεποίηται βασιλεὺς, ὅτε τοῖς Ἱεροσολύμοις ἐπῆλθεν αὖθις, καὶ ταύτην ἑλὼν, ἐκ βάθρων τε πᾶσαν ἠφανικώς. Ἣν δηλῶν Ἱερεμίας φησίν· \"Ἐξελύθη Δαμασκός·","english":"For he does not show mercy, but pursues glory in vain. Such also is the one who is temperate not out of desire for virtue, but only wishing to seem so. Therefore such people are dishonored before God, having the dishonor of a hireling, since they act not from disposition but have the work of virtue as something counterfeit; and to the extent that here they are rich in the vain wealth of seeming, to that same extent, after our hidden things are revealed, the reward of their shame will be repaid; and the one who gathers much barrenness with his hands will have a greater abundance of dishonor. And the one who stores up treasures with a false tongue pursues vain things, and will come upon the snares of death, and will be left few in number, and not honored, by the beneficence of those who have been compacted together for evil. CHAPTER 17. THE WORD AGAINST DAMASCUS. 111. Behold, Damascus will be taken away from cities, and will be for a fall, left desolate forever, for a bed of flocks and a resting place. And there will be no one pursuing. And it will no longer be a stronghold for Ephraim to flee there, etc. Above, indeed, through the preceding words he presented the ruler of the Assyrians saying, \"And I took Arabia by force, and Damascus, and Samaria,\" which is also made clear by the Scripture in Kings, saying, \"And the king of the Assyrians went up to Damascus, and seized it, and deported it.\" But now the word speaks concerning another capture that was to come, which the king of Babylon made, when he came against Jerusalem again, and having taken it, utterly destroyed it from its foundations. Making this clear, Jeremiah says: \"Damascus has been dissolved;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":266,"ref":"p266","source":"ἀπεστράφη εἰς φυγήν.\" Καὶ μεθ' ἕτερα, \"Διατοῦτο πεσοῦνται νεανίσκοι ἐν πλατείαις σου, καὶ πάντες οἱ ἄνδρες οἱ πολεμισταί σου πεσοῦνται ἐν τῇ ἡμέρᾳ ἐκείνῃ, φησὶ Κύριος τῶν δυνάμεων· Καὶ καύσω πῦρ ἐν τείχει Δαμασκοῦ, καὶ καταφάγεται ἄμφοδα υἱοῦ Ἄδερ.\" Πρόσκειται δὲ νῦν κατὰ μόνους τοὺς Ἑβδομήκοντα τῷ καταλελειμμένη τὸ εἰς τὸν αἰῶνα· ὅπερ ἐστὶ περιττόν. Χρονικὴ γὰρ, ἀλλ' οὐ διηνεκὴς ἡ πτῶσις ὑπὸ τῶν Ἀσσυρίων ἐγένετο, ὅτε καὶ τὴν Ἱερουσαλὴμ ἐχειρώσαντο. Ὡς γὰρ αὕτη ὑπὸ τῶν ἀφεθέντων αἰχμαλώτων ᾠκίσθη, οὕτως ἀνοικοδομηθείσης Δαμασκοῦ βασίλειον ἐν αὐτῇ συνέστη πάλιν· ὃ καὶ μέχρι τῶν ἀποστολικῶν διήρκεσε χρόνων. Φησὶ γοῦν ὁ Παῦλος ἐν Δαμασκῷ ὁ ἐθνάρχης Ἀρέτα τοῦ βασιλέως Δαμασκηνῶν ἐφρούρει τὴν πόλιν πιάσαι με. Τὰ οὖν πρῶτα τῆς προφητείας ἐπὶ τοὺς τῶν Ἀσσυρίων ἀνοίσομεν χρόνους, καθ' οὓς συνέβη Δαμασκῷ πολιορκία διττή. Εἰκὸς δέ φασι, κἀν τοῖς Περσικοῖς τε καὶ Μακεδονικοῖς ἕτερα πάλιν παθεῖν, ἃ καὶ δηλοῦσθαι διὰ τοῦ· Ἰδοὺ Δαμασκὸς ἀρθήσεται ἀπὸ πόλεων. Τὸ δὲ οὐκ ἔσται ὀχυρὰ τοῦ καταφυγεῖν Ἐφραὶμ,","english":"It was turned to flight. And after other things, \"Therefore your young men shall fall in your streets, and all your warriors shall fall in that day, says the Lord of hosts; and I will kindle a fire in the wall of Damascus, and it shall devour the districts of the son of Ader.\" But now it is added according to the Seventy alone, to \"left\" the phrase \"forever,\" which is superfluous. For the fall under the Assyrians was temporal, not perpetual, when they also subdued Jerusalem. For just as it was inhabited by the captives who were released, so when Damascus was rebuilt, a kingdom was established in it again, which also lasted until the apostolic times. At any rate Paul says, \"In Damascus the ethnarch of Aretas the king of the Damascenes was guarding the city to seize me.\" Therefore we shall refer the first parts of the prophecy to the times of the Assyrians, during which a double siege befell Damascus. And it is likely, they say, that in the Persian and Macedonian times it suffered other things again, which are also indicated by this: \"Behold, Damascus shall be taken away from cities. And it shall not be strong for a refuge to Ephraim,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":267,"ref":"p267","source":"καὶ οὐκέτι βασιλεία ἐν Δαμασκῷ, τοῖς Ῥωμαϊκοῖς ἁρμόσειε χρόνοις. Μετὰ γὰρ τὴν τοῦ Σωτῆρος ἐπιδημίαν οἱ κατὰ μέρος πανταχοῦ καθῄρηντο βασιλεῖς. Μερικὴν γὰρ πτῶσιν, ἀλλ' οὐκ ἀφανισμὸν παντελῆ τὰ πρῶτα παρίστη τῆς προφητείας, ὡς δῆλον ἐκ τοῦ, καὶ οὐκ ἔσται ὀχυρά. Καὶ πάλιν, οὐκ ἔσται βασιλεία ἐν Δαμασκῷ. Ὡς μελλούσης μὲν ἔσεσθαι, πλὴν οὐκ ὀχυρᾶς, οὐδὲ βασιλευούσης, οἷα καὶ πρότερον. Εἴποις δ' ἂν καὶ ἄλλως. Φασὶ ταπείνωσιν αὐτοῖς τὰ παρόντα καὶ βίον δηλοῦν ἰδιωτικὸν, ὥς που λέγεται καὶ πλούσιος ἐκπίπτειν εἰς πενίαν μεταβαλὼν, ὅ τε ἐν ἀξιώματι πρὸς ἀτιμίαν ἐλθών· ὁποῖον καὶ τὸ, οἶκος Ἰσραὴλ πέπτωκεν, οὐκ ἔτι μὴ προσθήσει τοῦ ἀναστῆναι. Οὕτω καὶ νῦν, τὸ εἰς πτῶσιν, τὴν καθαίρεσιν δηλοῦν τῆς βασιλείας νοοῖτο. Πάλαι γὰρ ἐκράτει τῶν Σύρων, πρὶν οἱ τοῦ Μακεδόνος Ἀλεξάνδρου διάδοχοι τῶν νῦν ἐν Συρίᾳ λαμπρῶν οἰκισταὶ γεγόνασι πόλεων, Ἀντιοχείας, Λαοδικείας, Ἀπαμίας· ἰδιώτας τοίνυν ἔσεσθαι δηλοῖ τοὺς ταύτης οἰκήτορας, δίκην ἀγέλης ποιμνίων διὰ τὸ τούτων ἀγέλαιον οἰκήσοντας. Τὸ οὖν ἀρθήσεται ἀπὸ πόλεων, βασιλικῶν νοητέον, ὃ νῦν ἐπὶ Ῥωμαίων ἑώραται, οἷς ὑποκύπτει, μηδενὸς ἔτι πολεμίου διώκοντος, διὰ τὴν τῶν κρατούντων ἰσχύν. Εἰς τοῦτο δὲ καταστᾶσα, τῷ τῶν Ἰουδαίων ἔθνει πῶς ἐπικουρῆσαι δυνήσεται, καθάπερ καὶ πρότερον; οὔτε δέ φησιν ἐν Δαμασκῷ τῶν Σύρων ἔσται βασίλειον, οὔτε τῆς Συρίας ἑτέρωθι (τοῦτο γάρ φασι καὶ τὸ κατάλοιπον τῶν Σύρων δηλοῦν), ἀλλὰ καρτερεῖ, φησὶ, μετὰ Θεοῦ λαὸν ἡμαρτηκότα πεισομένη τὰ παραπλήσια. Καλεῖ δὲ δόξαν Ἱερουσαλὴμ, καὶ ταύτης πίονα, τὴν βασιλείαν, τὴν ἱερωσύνην.","english":"And no longer a kingdom in Damascus—this would fit the Roman times. For after the coming of the Savior, the kings everywhere in part were brought down. For the prophecy presented at first a partial fall, but not a complete destruction, as is clear from \"and it shall not be strong.\" And again, \"there shall be no kingdom in Damascus,\" as though it were going to exist, but not strong, nor ruling as it did before. One might also say it otherwise. They say that the present circumstances indicate humiliation for them and a private manner of life, as it is said somewhere that the rich man falls into poverty when he has changed, and the man in office comes to dishonor; such is also the saying, \"The house of Israel has fallen, it shall no longer rise again.\" So also now, \"into a fall\" would be understood as indicating the bringing down of the kingdom. For long ago it ruled over the Syrians, before the successors of Alexander of Macedon became the founders of the splendid cities now in Syria—Antioch, Laodicea, Apamea. It indicates, then, that the inhabitants of this city shall be private persons, dwelling like a flock of sheep because of their herd. Therefore \"it shall be taken away from cities\" must be understood as royal cities, which is now seen in the Roman times, to which it submits, with no enemy any longer pursuing, because of the strength of those who rule. But having come to this state, how will it be able to help the nation of the Jews, as it did before? And he says that neither in Damascus shall there be a royal seat of the Syrians, nor elsewhere in Syria (for this, they say, is what \"the remnant of the Syrians\" also indicates), but it endures, he says, with God—a people that has sinned, about to suffer similar things. And he calls the kingdom, and the priesthood, the glory of Jerusalem, and fatter than it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":268,"ref":"p268","source":"Τὸ ἁγίασμα, τὴν κατὰ νόμον λατρείαν, τὴν προφητικὴν χάριν, καὶ τοῦ λαοῦ τὴν ἐλευθερίαν. Ὅτε δὲ τούτων Ἰσραὴλ ἀπεστέρητο καὶ τῆς βασιλείας ἡ Δαμασκός. Διό φησιν, ἐν τῇ ἡμέρᾳ ἐκείνῃ, τὸν καιρὸν τῆς τοῦ Σωτῆρος ἐπιδημίας δηλῶν. Ὅρα δὲ ὅπως οὐ παντελῆ τοῦ Ἰακὼβ ἀναίρεσιν ἔφησεν ἔσεσθαι, τῆς δόξης δὲ μόνης αὐτῶν. Ὅτε φησὶν, ὡς ἐν ἀμητῷ συνάγονται μὲν οἱ ἀστάχυες, καταλείπεται δὲ ἐν τῇ χώρᾳ καλάμη ψιλὴ, οὕτως ἔσεσθαι καὶ τὸν Ἰουδαίων λαὸν, ἀποτμηθέντων μὲν τῶν πάλαι παρ' αὐτοῖς ἀσταχύων, μόνης δὲ τῆς καλάμης ἐν αὐτοῖς περιλειφθείσης. Κἂν εὑρεθῇ δέ τις ἐν αὐτοῖς ἀξιόλογος, ἔστα κατὰ στάχυν οὐκ ἐν πεδίῳ φυέντα, ἀλλ' ἐν κοιλάδι καὶ φάραγγι καταξήρῳ καὶ στερεᾷ. Τοῦ στάχυος οἶμαι τὸν τῶν μαθητῶν δηλοῦντος χορὸν, περὶ ὧν ἔλεγεν· Εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα.\" Τοὺς δὲ τούτων ἐκκρίτους δι' ἑτέρου δεδήλωκε παραδείγματος, ὡς ῥῶγες εἰπὼν δύο, ἢ τρεῖς ἐπ' ἄκρου μετεώρου, ἢ τέσσαρες, ἢ πέντε ἐπὶ τῶν κλάδων αὐτοῦ καταλειφθῇ. Ἐν γὰρ τοῖς δηλουμένοις χρόνοις, τοσαύτη, φησὶν, ἔσται τῶν σωζομένων ἡ σπάνη, ὡς ἑνὶ πάντας παραβάλλεσθαι στάχυϊ. Ὧν τοὺς ἀκροτάτους ἔσεσθαί που δύο ἢ τρεῖς. Ἐπ' ἄκρου γὰρ εἰπὼν μετεώρου, τὸ τούτων προῦχον αἰνίττεται, οὓς προσεκαλεῖτο ποτὲ μὲν κατὰ συζυγίαν, ποτὲ δὲ κατὰ τρεῖς ὁ Σωτὴρ, ἐκλεκτῶν ὥσπερ ἐκλεκτοτέρους Πέτρον, Ἰάκωβον, Ἰωάννην, οἷς ἐν ὄρει μόνοις τὴν μεταμόρφωσιν ἔδειξεν· τήν τε θυγατέρα τοῦ ἀρχισυναγώγου, πάλιν ἐπὶ τούτων ἀνέστησεν. Τοὺς δὲ λοιποὺς τέσσαρας ἢ πέντε φησὶ, τοῦτ' ἔστιν ἐννέα.","english":"The sanctification, the worship according to the law, the prophetic grace, and the freedom of the people. But when Israel had been deprived of these things, and Damascus of its kingdom. Therefore he says, \"in that day,\" indicating the time of the Savior's visitation. Observe how he did not say there would be a complete destruction of Jacob, but only of their glory. When, he says, as in harvest the ears of grain are gathered and a bare stubble is left in the field, so it will be also with the people of the Jews: the ears of grain that were formerly among them having been cut off, and only the stubble being left among them. And if any notable person be found among them, he shall be like an ear of grain not grown in a plain, but in a valley and in a dry and hard ravine. I think the ear of grain signifies the choir of the disciples, concerning whom he said: \"Unless the Lord of hosts had left us a seed.\" But those who are the choicest among them he has indicated through another example, speaking of two or three berries on the top of a lofty tree, or four or five on its branches being left. For in the times indicated, he says, such will be the scarcity of those being saved that all are compared to a single ear of grain. Of whom the most eminent will be somewhere two or three. For by saying \"on the top of a lofty tree,\" he hints at their preeminence, whom the Savior once called in pairs, and once in threes, as though Peter, James, and John were more chosen than the chosen, to whom alone on the mountain he showed the transfiguration; and the daughter of the ruler of the synagogue he again raised up in the presence of these. But the remaining four or five, he says, that is, nine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":269,"ref":"p269","source":"Εἰ δὲ συντεθεῖεν δύο, καὶ τρεῖς καὶ τέσσαρας, καὶ πέντε, τὸν Τῶν, ιδʹ, ποιήσουσιν ἀριθμὸν, προστιθεμένου τοῖς δώδεκα Παύλου, κλητοῦ καὶ αὐτοῦ ἀποστόλου τυγχάνοντος, καὶ Ἰακώβου, ὃς ἀδελφὸς ὢν τοῦ Κυρίου πρῶτος Ἱεροσολύμων ἐπίσκοπος ὑπ' αὐτοῦ καταστῆναι τοῦ Κυρίου διαμνημονεύεται· οἳ δὴ πάντες ἐπ' ἄκρου τῆς ἐλαίας δηλαδὴ τῆς Ἰουδαίων διαδοχῆς, ἣν καὶ Παῦλος ῥίζαν ἁγίαν, καὶ ἀπαρχὴν καὶ καλλιέλαιον εἴρηκε. Μετὰ δὲ τὴν τῶν ἀποστόλων, ἀκολούθως σφόδρα καὶ τῶν ἐθνῶν τῶν πολυθέων ἐδήλωσε τὴν ἐπιστροφὴν, οὐκ ἔτι λέγων τοῖς ἄλσεσι προσέξουσιν, οὐδὲ τοῖς ἐνταῦθα βωμοῖς, μόνον δὲ τὸν ἅγιον τοῦ Ἰσραὴλ ἐπιγνώσονται, οἱ πρὶν ἀπηλλοτριωμένοι τῆς γνώσεως τοῦ Θεοῦ, καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας, τὸν ἀποδοθέντα χρόνον ἡμέραν καλῶν, καθ' ὃν ἐγκαταλελειμμέναι φησὶν αἱ πόλεις ἔσονται τοῦ Ἰσραήλ.\n\n2125 Ὡς γὰρ, ὅτε ταύτας Ἀμοῤῥαῖοι κατέλιπον, ἀντεισήχθης, φησίν· οὕτω σου, φησὶν, ἐξωσθέντος οἰκήσουσιν ἕτεροι. Ἡ γὰρ ἀσέβεια τῆς ἐκβολῆς ἐπ' ἀμφοτέρων αἰτία. Καὶ νῦν ἔστι τὴν Ἰουδαίαν ὑφ' Ἑλλήνων οἰκουμένην ἰδεῖν. Πλεῖσται δὲ πόλεις, κατὰ τὴν προφητείαν, ὑπὸ Ῥωμαίων ἐξηρημώθησαν, ἀνθ' ὧν φησιν, αὐτῶν τὸν Κύριον κατέλιπον, τοῦτ' ἔστι τὸν Ἰησοῦν, κατὰ τὴν τῶν Ἑβραίων φωνήν. Ὅπωςδὲ γέγονεν αὐτοῖς ἀεὶ βοηθὸς, δηλοῖ τὸ, \"Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα σου,\" καὶ τὰ ἑξῆς. Ὧν τὴν εἰς αὐτὸν ἀπιστίαν δηλοῖ τὸ διότι ἐφύτευσαν φυτείαν ἄπιστον, ὅτε καὶ ἐπλανήθησαν.","english":"But if two, three, four, and five are combined, they will make the number fourteen, with Paul added to the twelve, who was himself also a called apostle, and James, who is remembered to have been appointed by the Lord himself as the first bishop of Jerusalem, being the brother of the Lord. All these are clearly at the summit of the olive—that is, of the Jewish succession, which Paul also called a holy root, and a firstfruits, and a good olive tree. And after the conversion of the apostles, he indicated very consistently also the conversion of the polytheistic nations, no longer saying that they will pay heed to the groves, nor to the altars here, but that they will know only the Holy One of Israel—those who were formerly alienated from the knowledge of God and strangers to the covenants of the promise—calling the appointed time a day, on which he says the cities of Israel will be left deserted.\n\nFor just as, when the Amorites abandoned these cities, you were brought in, he says; so, he says, when you have been driven out, others will dwell in them. For impiety was the cause of the expulsion in both cases. And now it is possible to see Judea inhabited by Greeks. And very many cities, according to the prophecy, were laid waste by the Romans, in return for which he says, they abandoned the Lord himself, that is, Jesus, according to the Hebrew tongue. And how he has always been a helper to them, the passage \"How often I wished to gather your children,\" and what follows, makes clear. Their unbelief toward him is shown by the fact that they planted an unfaithful planting, when they also went astray.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":270,"ref":"p270","source":"Εἰ δὲ μεταβαλὼν, φησὶν, ἐπὶ τὴν ἀνατείλασαν τῷ κόσμῳ τοῦ φωτὸς πρωΐαν τοῦ εὐαγγελικοῦ, καὶ τοῦ τῆς δικαιοσύνης Ἡλίου, ἕτερον σπέρμα κατάθοιο τῇ σεαυτοῦ διανοίᾳ (περὶ οὗ φησιν, \"Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι.\" Καί· \"Ὡμοιώθη ἡ βασιλεία τῶν οὐρανῶν σπείραντι καλὸν σπέρμα ἐν τῷ ἰδίῳ ἀγρῷ\") ἀνθήσει ἐν σοὶ εἰς ἀμητὸν, καὶ διδάξεις ἑτέρους, ὡς παισὶ τοῦ κλήρου μεταδιδούς. Τινὲς μέντοι μίαν μόνην ἅλωσιν Δαμασκοῦ τὴν ὑπὸ τῶν Ἀσσυρίων εἰπόντες, τὴν πᾶσαν ῥῆσιν περὶ αὐτῆς, καὶ τῶν κατ' αὐτὴν ἐξηγήσαντο χρόνων, ἣν ὡς μήπω γενομένην, ἔσεσθαι νῦν ὁ προφήτης φησὶν, ὅτεπερ ὑπὸ τῶν οἰκητόρων ἀπολωλότων καταλειφθήσεται. Ἐν ᾗ δι' ἐρημίαν παντελῆ κοιτασθήσεται ποίμνια, καὶ οὐκ ἔσται, φησὶν, ὁ διώκων, μηδενὸς τοῖς ποιμέσιν ἐπιτιμήσοντος. Καὶ οὐχ ἕξει ταῖς δέκα φυλαῖς συμμαχῆσαι ὡς εἰώθει χρηματιζούσαις Ἐφραΐμ. Κατ' ἔμφασιν δέ φασιν τὸ, καὶ οὐκ ἔσται ἐν αὐτῇ βασιλεία, τὴν ἰσχυρὰν, καθὰ καὶ πρώην, βασιλείαν δηλοῦν. Οἱ γὰρ μετὰ ταῦτα τοπάρχαι καὶ φύλαρχοι μᾶλλον ἐγένοντο. Ἀτονήσει δὲ καὶ τῶν Σύρων ἐν αὐτῇ τὸ λοιπὸν, τοῦτ' ἔστι πᾶν τὸ ἔθνος τὸ ὑπ' αὐτήν. Συναλῶναι δὲ τῇ Δαμασκῷ καὶ τὰς φυλὰς τὰς δέκα δηλοῖ καὶ τὰ πλήθη τούτων, ἐφ' οἷς ἐφρόνουν, ὡς ὄντες ἀνάλωτοι. Διὸ καὶ δόξαν ταῦτα καλεῖ, ὡς καὶ πίονα δόξης τὸν τούτων βασιλέα. Ὡς γὰρ ἡ τετάρτη τῶν Βασιλειῶν διδάσκει, Σαλμανασσὰρ ἐπολιόρκησεν ἐπ' ἔτη τρία Σαμάρειαν, εἷλέν τε ταύτην, καὶ τὸν Ὠσηὲ μετῴκισεν εἰς Βαβυλῶνα βασιλέα τούτων ὑπάρχοντα.","english":"But if, he says, turning to the dawn of the gospel light that has risen upon the world, and to the Sun of righteousness, you should deposit another seed in your own mind (about which he says, \"The sower went out to sow.\" And: \"The kingdom of heaven is like a man who sowed good seed in his own field\"), it will blossom in you unto harvest, and you will teach others, imparting as it were to children of the lot. Some, however, having spoken of a single capture of Damascus, the one by the Assyrians, interpreted the entire passage concerning it and the times pertaining to it, which the prophet now says will be, as not yet having happened, when it will be left desolate by its inhabitants having perished. In which, because of complete desolation, flocks will lie down, and there will be, he says, no one pursuing, since no one will rebuke the shepherds. And it will not have the ten tribes to ally with it as Ephraim was accustomed to be dealt with. By emphasis, they say, the phrase \"and there will not be in it a kingdom\" indicates the strong kingdom, just as formerly. For those after these things became rather toparchs and phylarchs. And the rest of the Syrians in it will henceforth be enfeebled, that is, the entire nation under it. And he indicates that the ten tribes are captured together with Damascus, and their multitudes, in which they prided themselves, as being invincible. Therefore he also calls these \"glory,\" as also the king of these \"fatter with glory.\" For as the Fourth [Book] of Kingdoms teaches, Salmanassar besieged Samaria for three years, and captured it, and deported Hosea, who was king over them, to Babylon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":271,"ref":"p271","source":"Εἰ μή που πίονα δόξης τοὺς ἐνδόξους ἄνδρας καὶ πλούτῳ κομῶντας λέγει, ταῖς τε παρὰ πάντων βαρυνομένους τιμαῖς. Διὰ δὲ τῆς τῶν ἀσταχύων παραβολῆς, ἔτι δὲ καὶ τῆς ἐλαίας τὴν ἄπονον ἅλωσιν τὴν ὑπὸ τῶν Ἀσσυρίων παρίστησι κοπτόντων ἄδην τοὺς ἄνδρας, ὡς ἐπὶ θέρους, καὶ πληγαῖς πολλαῖς ὡς ἐπ' ἐλαίας τρυγωμένης, τοὺς πολεμίους ἐλαυνόντων τῶν ἐπελθόντων· ἅμα δὲ, καὶ τὸ μὴ παντελῶς ἀπολεῖσθαι τὸ γένος. Βραχὺ γάρ τι λεῖμμα καταλειφθήσεσθαι καλάμην ὥσπερ ἄτιμον, τοὺς διαλαθόντας, ὡς ἐπ' ἐλαίας, τῶν τρυγώντων τοὺς ὀφθαλμούς. Παιδευθέντες δέ φησιν ἐπιγνώσονται Κύριον. Διὸ καὶ Παῦλος εἰς παιδείαν ὑπομένειν παρακελεύεται. Τοῖς γὰρ προφήταις ἐκ φιλανθρωπίας Θεοῦ μὴ πεισθέντες κηρύττουσι, τοῦ δὲ Θεοῦ καθάπερ πῶλοι κατασκιρτήσαντες ἔπαθον ὃ δή φησι καὶ Δαβὶδ, \"Ἐν κημῷ καὶ χαλινῷ τὰς σιαγόνας αὐτῶν ἄγξεις\" εἰπών· καὶ κατεγνωκότες ἑαυτῶν τῆς ἀσεβείας ἀπέστησαν. Μακαριώτερον δὲ τὸ πρὸ πείρας κακῶν, ἐπιγινώσκειν τὸν Κύριον. Μιμησάμενοι δὲ τοὺς Ἀμοῤῥαίους, ἅπερ ἐκεῖνοι πεπόνθασιν ἑλόντες ἀμογητὶ καὶ παθόντες, ποτὲ μὲν ὑπὲρ αὐτῶν, ἐπικουροῦντος Θεοῦ. Δι' ἅπερ, ὥς φασιν, ἠσέβησαν ὕστερον, μηδὲν ὧν πρώην εὐηργέτηντο μνημονεύσαντες, μικροῦ γε πάλιν ταῖς τῶν εἰδώλων εἰρηκότες δαμάλεσιν, οὗτοι οἱ θεοί σου Ἰσραὴλ, οἵ τινες ἀνήγαγόν σε ἐκ γῆς Αἰγύπτου. Μετὰ Θεοῦ γὰρ νικῶμεν ἔθνη τὰ ἐν ἡμῖν, καὶ τοὺς κοσμοκράτορας τοῦ σκότους, καὶ τὸ πνεῦμα τοῦ ἐξουσιάζοντος οὐχ εὑρήσει τόπον ἐν ἡμῖν. Ἠμεληκότες δὲ τοῦ προσκεῖσθαι Θεῷ, ἀσθενεῖς τε καὶ ἄνανδροι τοῖς ποσὶν ὑποκεισόμεθα τῶν ἐχθρῶν.","english":"Unless perhaps he calls the glorious men fat with glory and abounding in wealth, and weighed down by the honors bestowed by all. And through the parable of the ears of grain, and moreover of the olive tree, he sets forth the toilless threshing by the Assyrians, who cut down the men to satiety, as at harvest, and with many blows, as when an olive tree is being stripped, drive out the enemies who have come upon them; and at the same time, that the race will not be utterly destroyed. For a small remnant will be left behind, like a stalk held in no honor, those who escape the eyes of the gatherers, as in the case of an olive tree. And having been disciplined, he says, they will know the Lord. Therefore Paul also exhorts us to endure discipline. For having disobeyed the prophets who proclaimed out of God's love for mankind, but having leaped up like colts against God, they suffered what David also says: \"With bit and bridle you will press in their jaws,\" he said; and having condemned their own impiety, they desisted. But it is more blessed, before the experience of evils, to know the Lord. And imitating the Amorites, they suffered the very things those men suffered, who took possession without toil and then suffered, sometimes on their own behalf, with God aiding them. For which reasons, as they say, they became impious afterward, remembering nothing of the benefits they had formerly received, and nearly again spoke to the calves of the idols: \"These are your gods, O Israel, who brought you up out of the land of Egypt.\" For with God we conquer the nations that are within us, and the world-rulers of darkness, and the spirit of the one who has authority will not find a place in us. But having neglected to cleave to God, weak and unmanly, we shall be subjected under the feet of our enemies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":272,"ref":"p272","source":"Εἶτα δείκνυσιν ὡς ἐπλανήθησαν οἱ ἐξ Ἰσραὴλ τῇ πολυχειρίᾳ θαῤῥήσαντες, ὡς μηδενὸς αὐτοὺς πατάξοντος, καὶ τῆς ἐλπίδος διήμαρτον. Ὡς δὲ τῆς αἰχμαλωσίας ῥυσθέντες ἐν Ἱερουσαλὴμ τῇ κατὰ Θεὸν λατρείᾳ προσέκειντο αὐτοί τε καὶ παῖδες ἐν ἀσφαλείᾳ κατῴκησαν. Τὸ γὰρ σὸν σπέρμα καὶ τὸ σὸν γένος, φησὶν, ἄπιστον ἔσται καὶ\n\nσφαλερὸν ἀπειθοῦντος Θεῷ· πληθυνθὲν γὰρ τοῦτο θεωρῶν ἐπλανήθης, ὡς ὑπάρχων ἀνάλωτος. Ἀλλὰ πεσοῦνται, φησὶ, δίκην ἀσταχύων κειρόμενοι. Ἐὰν δὲ τὸ πρωῒ σπείρῃς γεγονὼς ἐν φωτὶ, τὸν σώζοντα μόνον εἰδὼς, τότε σοι τὸ σπαρὲν τελεσφορηθήσεται μὴ ἀπολλύμενον ἄωρον. Καὶ παραπέμψεις εἰς υἱοὺς καθάπερ τινὰ κλῆρον τὴν εὐθυμίαν, καὶ τῆς ἄνωθεν ἐπικουρίας τὴν μέθοδον. ιβʹιδʹ. Οὐαὶ πλῆθος ἐθνῶν πολλῶν. Ὡς θάλασσα κυμαίνουσα, οὕτω ταραχθήσεσθε. Καὶ νῶτος ἐθνῶν πολλῶν, ὡς ὕδωρ ἠχήσει. Ὡς ὕδωρ πολὺ, ἔθνη πολλά. Ὡς ὕδατος πολλοῦ βίᾳ καταφερομένου9, κ.τ.λ. Εἰπὼν τῶν ἐθνῶν τὴν ἐπιστροφὴν, καὶ τὴν Ἰουδαίων εἰς Χριστὸν ἀπιστίαν, μεταβαίνει τοὐντεῦθεν ἐπὶ τὰ πλήθη τῶν ἐν αὐτῇ Δαμασκῷ καὶ ταῖς λοιπαῖς χώραις ἐν ἀπιστίᾳ μεινάντων, μελλόντων πολιορκῆσαι τὴν Ἐκκλησίαν Χριστοῦ, οἱ καὶ κλονηθήσονται κυμαινούσης δίκην θαλάττης ἐπὶ τῷ κηρύγματι τῷ εὐαγγελικῷ ξενιζόμενοι καθαιροῦντι τὴν εἰδωλολατρείαν. Καὶ νῶτος ἐθνῶν πολλῶν ὡς ὕδωρ ἠχήσει. Ὡς γὰρ θαλάττης νῶτα μετεωρίζεται τοῖς πνεύμασιν ἀνιστάμενα, καὶ τῷ ἤχῳ κατακτυπεῖ τοὺς ἀκούοντας· οὕτω τὰ πλήθη τῶν ἐν ἀπιστίᾳ μεινάντων, ὑπὸ τῶν ἀοράτων ἐθνῶν ἐνερ γούμενα, κατὰ τῆς Ἐκκλησίας ἠχήσει τὴν ἐπανάστασιν·","english":"Then he shows how those from Israel who trusted in their multitude of hands were led astray, thinking that no one would strike them, and they missed their hope. But when they were delivered from captivity, they devoted themselves in Jerusalem to the worship of God according to God, and they themselves and their children dwelt in safety. For your seed and your race, he says, will be faithless and\n\nprecarious, disobeying God; for seeing this multiplied, you were led astray, thinking you were invincible. But they will fall, he says, cut down like ears of grain. But if you sow in the morning, having come to be in the light, knowing only the one who saves, then what is sown will be brought to completion for you, not perishing before its time. And you will send on to your sons, as a kind of inheritance, your good cheer, and the method of help from above. 12.14. Woe to the multitude of many nations. Like a surging sea, so shall you be troubled. And the back of many nations shall resound like water. Like much water, many nations. Like water carried down by force, etc. Having spoken of the conversion of the nations, and of the unbelief of the Jews toward Christ, he passes from here to the multitudes of those who remained in unbelief in Damascus itself and the other regions, who were about to besiege the Church of Christ; these also will be shaken, like a surging sea, being astonished at the evangelical proclamation that demolishes idolatry. And the back of many nations shall resound like water. For just as the backs of the sea are raised up, lifted by the winds, and crash upon the hearers with their sound, so the multitudes of those who remained in unbelief, stirred by the invisible nations, will sound forth their uprising against the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":273,"ref":"p273","source":"ὧν δηλοῖ τοὺς μὲν θυμοὺς ἡ κυμαίνουσα θάλαττα, τὰς δὲ κατὰ τῶν πιστῶν ἀπειλὰς τὸ ἠχοῦν ὕδωρ. Τὸ δὲ βίᾳ φερόμενον ὕδωρ, ὡς ὑφ' ἑτέρων ἐνεργούμενοι τολμῶσι ταῦτα κατὰ τῆς Ἐκκλησίας, ὧν τὸ τέλος δηλῶν ἐπάγει. Καὶ ἀποσκορακιεῖ αὐτὸν, κατὰ δὲ τὸν Ἀκύλαν· Ἐπιτιμήσειεν αὐτῷ, ἢ ἐμβριμήσεται κατὰ Σύμμαχον· δηλονότι, τῷ πλήθει τῶν ἀπίστων ἐθνῶν, καὶ τῷ τούτοις ἐνεργοῦντι διαβόλῳ. Τίς δὲ ἐπιτιμήσει; περὶ οὗ πάντως εἴρηται, \"Ἐπιτιμήσει Κύριος ἐν σοὶ ὁ ἐκλεξάμενος τὴν Ἱερουσαλήμ. Ἐπιτιμῶν δὲ τί ποιήσει; καὶ πόῤῥω αὐτὸν διώξεται ὡς χνοῦν ἀχύρου, καὶ ὡς κονιορτὸν τροχοῦ καταιγὶς φέρουσα. Οἱ δὲ τοιοῦτοι, καὶ πρὸς δυσμαῖς τοῦ βίου πενθήσουσιν, ὅτε οὐκ ἔτι ὑπάρχουσιν· ὅτε πρωῒ καὶ νέον φῶς τοῖς δικαίοις ἀνατελεῖ κατὰ τὸν αἰῶνα τὸν μέλλοντα. Οὓς οἱ προνομεύσαντες τοιοῦτον ἕξουσι τέλος καὶ μερίδα καὶ κλῆρον. Οὕτω δὲ πάλιν τινὲς τὴν προκειμένην ἐξηγήσαντο ῥῆσιν· ὡς φιλάνθρωπος ὢν ὁ Θεὸς φοβήσας ταῖς ἀπειλαῖς τοὺς ἐξ Ἰσραὴλ, οἰκονομικῶς καὶ τὴν ἐπ' ἀγαθοῖς ἐλπίδα προβάλλεται δι' ἀμφοῖν προτρεπόμενος. Εἰπὼν τοίνυν τὰ μέλλοντα τούτοις δεινὰ, καὶ τὴν τούτων αἰτίαν, ὅτι Κύριον ἐγκατέλιπον· νῦν ἐπήνεγκεν ἅπερ οἱ τούτους δουλωσάμενοι πείσονται, τὴν συμβᾶσαν πληγὴν τοῖς μετὰ Ῥαψάκου προλέγων, ὃν ἐκ Λάχις ἔπεμψε κατ' Ἱερουσαλὴμ ὁ Σεναχειρὶμ τῆς Ἰουδαίας τὰς πόλεις ἑλὼν, ὃς τοῦ τῶν Ἰουδαίων καταφλυαρήσας Θεοῦ, τὴν δι' ἀγγέλου νυκτερινὴν ὑπέστην πληγήν· ταύτην γὰρ ἀκούσας ὁ Σενναχειρὶμ ἀπῄει φυγὰς, καὶ ὑπὸ τῶν ἰδίων οὐκ εἰς μακρὰν ἀπώλετο παίδων.","english":"By these things he shows that the waves of the swelling sea represent their rages, and the resounding water their threats against the faithful. But the water carried by force, as though they dared these things against the Church while being energized by others, he adds, declaring their end. And he will drive him away like a sparrow, and according to Aquila: \"He will rebuke him,\" or according to Symmachus: \"He will rage against him\"—clearly, against the multitude of unbelieving nations, and against the devil who energizes them. But who will rebuke? Concerning whom it has certainly been said, \"The Lord who chose Jerusalem will rebuke you.\" And when he rebukes, what will he do? He will drive him far away like the chaff of straw, and like the dust of a wheel which a storm carries away. And such people will also mourn at the setting of their life, when they no longer exist; when in the morning a new light will rise for the righteous in the age to come. Those who despoiled them will have such an end and portion and lot. And thus again some have interpreted the present passage: that God, being a lover of humanity, having frightened those from Israel with threats, also economically sets before them hope in good things, urging them through both. Having therefore spoken of the terrible things that will come upon them, and their cause, that they abandoned the Lord, now he has added what those who enslaved them will suffer, foretelling the blow that befell those with Rabshakeh, whom Sennacherib sent from Lachish against Jerusalem after capturing the cities of Judea, who, having babbled foolishly against the God of the Jews, underwent the nocturnal blow by an angel; for Sennacherib, hearing of this, departed in flight, and not long after was destroyed by his own children.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":274,"ref":"p274","source":"Ταλανίζει τοίνυν τὸ μετ' αὐτοῦ πλῆθος ἐπελθὸν ὁ προφήτης, ὡς ὄσον οὔπω τεθνηξόμενον, τὴν ταραχώδη τούτων ἔφοδον ἀπεικάζων θαλάττῃ καὶ ὕδασιν. Οὓς καὶ πολλῶν ἐθνῶν ἐκάλεσε νῶτον, ὡς νικᾷν εἰωθότας. Οἱονεὶ γὰρ νῶτος ἐγένοντο, τῶν φευγόντων κατὰ νώτου τούτους διώκοντες. Ἀλλὰ τὸν ἄγοντα, φησὶν, ἀποσκορακίσας διώξεται, ὡς τροχοῦ κονιορτὸν ἀνέμου σφοδροτέρου προσβάλλοντος. Πρὸς αὐτὸν γὰρ ἔφη δι' Ἡσαίου ὁ Θεὸς, \"Καὶ ἐμβαλῶ φίμον εἰς τὴν ῥῖνά σου, καὶ χαλινὸν εἰς τὰ χείλη σου, καὶ ἀποστρέψω σε τῇ ὁδῷ ᾗ ἦλθες ἐν αὐτῇ. Τὸ δὲ τῶν Ἰουδαίων πένθος ἐν ἑσπέρᾳ, τὰ τῆς ἐπιούσης ἡμέρας ὀνειροπολούντων κακὰ, τὰ διὰ νυκτὸς τοῖς πολεμίοις συμβεβηκότα δείξας ὄρθρος παρεμυθήσατο, μαθόντων ὡς ὁ τῶν πολεμίων οὐκ ἔστι στρατός· ἤγουν τὸ τῆς ἑσπέρας πένθος, φησὶν, οὐκ ἔσται πρωΐ. Περὶ οὗ φησι καὶ Δαβὶδ, \"Τὸ ἑσπέρας αὐλισθήσεται κλαυθμὸς, καὶ εἰς τὸ πρωῒ ἀγαλλίασις. Οὐκοῦν καὶ ὅτε τὴν ψυχὴν αἱ πονηραὶ πολιορκοῦσι δυνάμεις, δίκην ὕδατος βιαίου τὰ ἐν ἡμῖν ἐγείρουσαι πάθη, ἢ τοὺς ἔξωθεν ἐπάγουσαι λογισμοὺς, κατὰ τὸν Ἐζεκίαν, Θεὸν καλοῦντες μὴ δείσωμεν. Παρεμβαλεῖ γὰρ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν, καὶ ῥύσεται αὐτούς. Ὁμοίως, κἂν","english":"The prophet therefore calls wretched the multitude that came with him, as one that will die in no time, likening their turbulent assault to the sea and to waters. These he also called the back of many nations, as those accustomed to conquer. For they became, as it were, a back, pursuing those who fled behind their back. But the one who leads them, he says, having been driven off like dung, he will pursue them, as the dust of a wheel when a more violent wind strikes. For God said to him through Isaiah, \"And I will put a bridle in your nose, and a bit in your lips, and I will turn you back by the way by which you came.\" But the mourning of the Jews in the evening, as they dreamed of the evils of the coming day, the things that had befallen the enemies during the night—having shown these, the dawn consoled them, when they learned that the army of the enemies is no more; that is, the mourning of the evening, he says, will not be in the morning. Concerning this David also says, \"In the evening weeping shall lodge, and in the morning gladness.\" Therefore also when the evil powers besiege the soul, stirring up the passions within us after the manner of violent water, or bringing in thoughts from outside, let us, like Hezekiah, call upon God and not be afraid. For the angel of the Lord will encamp round about those who fear him, and will deliver them. Likewise, even if","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":275,"ref":"p275","source":"αἱρετικοὶ σοφιστικῶν λόγων κόμπῳ κατὰ τῆς ἀληθείας ἐγείρωνται ἢ διωγμοὺς, καὶ θλίψεις ἐπάγωσι, προσήκει θαῤῥεῖν. Χειρὶ γὰρ κρυφαίᾳ πολεμήσει Κύριος ἐπὶ Ἀμαλὴκ ἀπὸ γενεῶν εἰς γενεὰς, καθὰ γέγραπται. ΚΕΦΑΛ. ΙΗʹ. αʹζʹ. Οὐαὶ γῆς πλοίων, πτέρυγες ἐπέκεινα ποταμῶν Αἰθιοπίας. Ὁ ἀποστέλλων ἐν θαλάσσῃ ὅμηρα, καὶ ἐπιστολὰς βιβλίνας ἐπάνω τοῦ ὕδατος. Πορεύσονται γὰρ ἄγγελοι κοῦφοι πρὸς ἔθνος μετέωρον, καὶ ξένον λαὸν καὶ χαλεπόν9, κ.τ.λ. Οἱ ἐπὶ Ῥώμης ἄρχοντες Ἰουδαίων τὰ περὶ Χριστοῦ τῷ Παύλῳ διδάσκοντι λέγουσιν· \"Ἡμεῖς οὔτε γράμματα ἐδεξάμεθα περὶ σοῦ ἀπὸ τῆς Ἰουδαίας.\" Καὶ μετ' ὀλίγα· \"Περὶ μὲν γὰρ τῆς αἱρέσεως ταύτης γνωστὸν ἡμῖν ἐστιν,\" ὅτι πανταχοῦ ἀντιλέγεται· ὡς τῶν ἐν Ἰουδαίᾳ πανταχοῦ γεγραφότων τὸ περὶ Χριστοῦ μὴ προσίεσθαι κήρυγμα. Ἀντὶ δὲ τοῦ ὅμηρα, ὁ μὲν Ἀκύλας πρεσβυτὰς, ὁ δὲ Σύμμαχος ἀποστόλους ἐξέδωκε. Τούτους οὖν καὶ τὴν γῆν αὐτῶν ὁ προφήτης ὀδύρεται, ἧς ἡ κακία καὶ μέχρι τῆς Αἰθιόπων ἀφίκετο. Διὸ καὶ κατὰ Σύμμαχον εἴρηται· Οὐαὶ γῆς, ὁ ἦχος πτερωτὸς ἡ πέραθεν ποταμῶν Αἰθιοπίας. Ὁ γὰρ τῶν γραψάντων ἦχος μέχρι καὶ τῶν Αἰθιοπίας ὅρων, καὶ τῶν τῆς γῆς περάτων διέδραμεν, ὡς διὰ πλοίων τινῶν ἱπταμένων. Οἵτε διακομίζοντες τὰς ἐπιστολὰς τὰς βιβλίνας ἀπόστολοι πανταχοῦ γῆς οὐ διοδεύοντες μόνον, ἀλλὰ καὶ ναυτιλλόμενοι. Μέχρι δὲ νῦν ἀποστόλους καλοῦσι τοὺς ἐν κύκλῳ παρὰ τῶν ἀρχόντων περιφέροντας γράμματα.","english":"Heretics are stirred up against the truth by the boast of sophistical arguments, or bring persecutions and afflictions; it is fitting to be of good courage. For with a hidden hand the Lord will fight against Amalek from generation to generation, as it is written. CHAPTER 18, 1-7. Woe to the land of ships, wings beyond the rivers of Ethiopia. He who sends hostages by sea, and paper letters upon the water. For swift angels shall go to a nation lifted up, and to a strange and harsh people, etc. The rulers of the Jews at Rome say to Paul as he teaches about Christ: \"We have received no letters about you from Judea.\" And a little later: \"For concerning this sect it is known to us,\" that it is spoken against everywhere; as though those in Judea had written everywhere that the preaching about Christ is not to be received. Instead of \"hostages,\" Aquila rendered \"elders,\" and Symmachus \"apostles.\" These, then, and their land the prophet laments, whose wickedness reached even to the Ethiopians. Therefore it is also said according to Symmachus: Woe to the land, the winged sound from beyond the rivers of Ethiopia. For the sound of those who wrote ran even to the borders of Ethiopia and to the ends of the earth, as through certain flying ships. And the apostles who carry the paper letters travel not only over land everywhere but also by sea. And to this day they call \"apostles\" those who carry letters around in circuits on behalf of the rulers.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":276,"ref":"p276","source":"Ἀντὶ δὲ τοῦ πορεύσονται ἄγγελοι κοῦφοι, πορεύεσθε, φασὶν οἱ λοιποὶ, ὡς ἀρχὴν εἶναι προστάγματος πρὸς τοὺς μαθητὰς εἰρημένου τοῦ Σωτῆρος Χριστοῦ, οὓς πρὸς τοὺς τῶν Ἰουδαίων διέστειλεν ἀποστόλους. Σύμφωνα δὲ τοῖς παροῦσι πρὸς αὐτούς φησιν ὁ Χριστός· Πορεύεσθε δὲ μᾶλλον πρὸς τὰ ἀπολωλότα πρόβατα οἴκου Ἰσραήλ. Καὶ πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη· καὶ τὸ εὐσταλές τε καὶ κοῦφον αὐτοῖς ὑποτίθεται ῥᾴστην αὐτοῖς τὴν πορείαν ποιῶν· μηδὲν ἄρητε κατὰ τὴν ὁδόν· καὶ, μὴ κτήσησθε χρυσὸν, μηδὲ ἄργυρον, μὴ χαλκὸν, μὴ πήραν, μὴ δύο χιτῶνας, μὴ ῥάβδον, μὴ ὑποδήματα. Ἰέναι δὲ κελεύει πρὸς ἔθνος μετέωρόν τε καὶ ξένον, καὶ πρὸς λαὸν χαλεπόν. Πρὸς τοὺς ἐν ἔθνεσι γὰρ ἀλλογενεῖς ἀπεστέλλοντο βέβαιον ἔχοντας οὐδὲν, ἀνέμῳ δὲ τῆς πολυθέου πλάνης περιφερομένους παντὶ, καὶ χαλεπῶς ἔχοντας πρὸς αὐτούς. Καὶ διέβαινον μέχρι τῶν περάτων τῆς γῆς, ὃ δηλοῖ τὸ, τίς αὐτοῦ ἐπέκεινα; ἀνθ' οὗ Σύμμαχος μεθ' ὃν οὐκ ἔστιν ἐπέκεινα λέγει. Τοῦτο δὲ τὸ ἔθνος ἀνέλπιστον ἦν, κατὰ τὸν Ἀπόστολον εἰπόντα, ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν κόσμῳ. Ὧ δὴ σύμφωνα προϊὼν ὁ προφήτης ἐρεῖ, καὶ οἱ ἀπηλπισμένοι τῶν ἀνθρώπων ἐμπλησθήσονται εὐφροσύνης· ὅπερ ἦν ἔθνος καὶ ὑπὸ τοῦ διαβόλου καταπεπατημένον. Παραθαῤῥύνων δὲ τούτους φησὶ, νῦν οἱ ποταμοὶ τῆς γῆς ἐπὶ τῇ ὑμετέρᾳ πορείᾳ κατοικηθήσονται. Ποταμοὺς λέγων τῶν εἰς Θεὸν ἐπιστρεφόντων τὸ πλῆθος, ὥσπερ οὖν καὶ χώρας τούτων, τὰς Ἐκκλησίας. Ὡς γὰρ κύμασι θαλάττης τεταραγμένης τοὺς ἀπίστους ἀνωτέρω παρέβαλλεν·","english":"But instead of \"swift angels shall go,\" the rest say, \"go,\" so that the beginning is a command spoken by the Savior Christ to the disciples, whom he distinguished from the apostles of the Jews. And in agreement with the present passage, Christ says to them: \"But go rather to the lost sheep of the house of Israel.\" And \"having gone, make disciples of all the nations\"; and he suggests to them what is well-ordered and light, making their journey very easy for them: \"take nothing for the journey\"; and, \"do not acquire gold, nor silver, nor copper, nor a bag, nor two tunics, nor a staff, nor sandals.\" And he commands them to go to a nation unsettled and strange, and to a difficult people. For they were being sent to the aliens among the nations, who had nothing firm, but were carried about by every wind of the polytheistic error, and were difficult toward them. And they crossed over even to the ends of the earth, which is indicated by \"who is beyond him?\" in place of which Symmachus says, \"after whom there is no one beyond.\" But this nation was without hope, according to the Apostle who said, \"having no hope and without God in the world.\" To this the prophet, proceeding, will say things in agreement: \"and those among men who were despaired of will be filled with gladness\"; which was a nation also trampled down by the devil. And encouraging these, he says, \"now the rivers of the earth shall be inhabited at your journey,\" calling \"rivers\" the multitude of those who turn to God, just as also their regions, the Churches. For as he compared the unbelievers above to waves of a troubled sea;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":277,"ref":"p277","source":"οὕτω νῦν τοὺς πιστοὺς γλυκέσι ποταμοῖς εὐσταθῶς κινουμένοις, περὶ ὧν ἀλλαχοῦ φησιν· \"Ἐπῆραν οἱ ποταμοὶ, Κύριε, ἐπῆραν οἱ ποταμοὶ φωνὰς αὐτῶν.\" Καὶ, \"Ποταμοὶ κροτήσουσι χεῖρας ἐπὶ τὸ αὐτό.\" Οἳ πρότερον ὅντες ἀοίκητοι, ἀλλότριοι ἦσαν Θεοῦ, ἔρημός τε αὐτῶν θεοσεβείας ἡ χώρα· ἥντινα, καὶ τοὺς ποταμοὺς κατοικεῖσθαι ποιήσει τὸ ὑμέτερον κήρυγμα. Καὶ τοῦ σταυροῦ τὸ σημεῖον οὕτως ἔσται πᾶσι πρόδηλον, ὡς ἐπ' ὄρους ὑψούμενον. καὶ σάλπιγγος ἦχος, τὸ ὑμέτερον εἶναι δόξειε κήρυγμα πᾶσι χωροῦν εἰς ἐπήκοον. Εἶτα διδάσκει πῶς ἀταράχως οἰκεῖσθαι δυνήσεται. Τῇ γὰρ ἰδίᾳ πόλει χορηγεῖ Θεὸς τὴ ἀσφάλειαν, ὡς εἰκότως εἰρῆσθαι περὶ αὐτῆς· \"Δεδοξασμένα ἐλαλήθη περὶ σοῦ ἡ πόλις τοῦ Θεοῦ,\" καὶ, \"Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ.\" Ἐν ᾗ καὶ φῶς οὐ τὸ τυχὸν ἔσται, ἀλλ' ἐοικὸς ἡλίῳ μεσημβρινῷ. Καὶ ἀβλαβὲς ἔσται τοῖς ὁρῶσι φησί. Σὺν αὐτῷ γὰρ καὶ νεφέλη δρόσου γενήσεται. Καὶ φῶς μὲν ὁ τοῦ Θεοῦ Λόγος, ὁ τὴν Ἐκκλησίαν φωτίζων. Νεφέλη δὲ δρόσου τὸ πνεῦμα τὸ ἅγιον, ἐπισκιάζον τοῖς μὴ δυναμένοις τὴν ἄκραν τοῦ Μονογενοῦς χωρῆσαι","english":"Thus now he calls the faithful sweet rivers moved steadily, about which he says elsewhere: \"The rivers lifted up, O Lord, the rivers lifted up their voices.\" And, \"The rivers shall clap their hands together.\" Those who formerly were uninhabited were strangers to God, and their land was a desert of godliness; this land, and the rivers too, your preaching will cause to be inhabited. And the sign of the cross will thus be evident to all, as exalted upon a mountain. And the sound of a trumpet—your preaching—will seem to reach all into hearing. Then he teaches how it will be able to be inhabited without disturbance. For God supplies safety to his own city, so that it may rightly be said of it: \"Glorious things were spoken of you, the city of God,\" and, \"The rushings of the river gladden the city of God.\" In it there will be light, not ordinary light, but like the noonday sun. And it will be harmless to those who see it, he says. For with it there will also be a cloud of dew. And the light is the Word of God, which enlightens the Church. And the cloud of dew is the Holy Spirit, overshadowing those who are not able to contain the height of the Only-Begotten","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":278,"ref":"p278","source":"θεολογίαν. Οὕτω γὰρ τὸ ταύτης ἄκρατον κεκραμένον ἔσται, διὰ τὴν τοῦ θείου Πνεύματος ὥσπερ τινὸς νεφέλης ὑποδρομήν. Ἅπερ ἔσται, φησὶ, πρὸ τοῦ θερισμοῦ, τὰς ἐν ταῖς Ἐκκλησίαις τοῦ Θεοῦ δηλῶν δίκην ἀσταχύων ἀνθούσας, καθὰ προύλεγε· καὶ \"Εὐφρανθήσονται ἐνώπιόν σου, ὡς οἱ εὐφραινόμενοι ἐν ἀμήτῳ·\" ἃς λευκὰς χώρας φησὶν ὁ Σωτὴρ δεομένας πολλῶν ἐργατῶν. Καὶ ταῦτα μὲν ἔσται περὶ τὴν τοῦ Θεοῦ πόλιν πρὸ τῆς συντελείας. Μετὰ δὲ τοῦ παρόντος βίου τὸν θερισμὸν, καὶ αὐτῆς ἀκράτου μεθέξουσι τῆς θεότητος οἱ τοῦ τέλους ἐκείνου καταξιούμενοι. Ὅτε καὶ διάκρισις τῶν ἐν τῇ τοῦ Θεοῦ συναγομένων Ἐκκλησίᾳ γενήσεται, τῶν περιττῶν τῆς ἀμπέλου κλημάτων, καὶ τῶν ἐν αὐτῇ βοτρύων ἀφαιρουμένων, εἰς βοράν τε ταῖς κολαστικαῖς ἐκδιδομένων δυνάμεσιν, τῶν δὲ καρποφόρων ψυχῶν τῆς παρὰ τῷ Θεῷ τευξομένων ἐλπίδος. Τίς δὲ ἀφελεῖ, καὶ τίς ἐκκόψει, δεδήλωκεν αὐτὸς ὁ Σωτὴρ παριστὰς τὴν ἄμπελον καὶ τὰ κλήματα, τούς τε ἀγαθοὺς καὶ ἀνονήτους καρποὺς, λέγων· \"Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινὴ, ὁ Πατήρ μου ὁ γεωργός.\" Πᾶν κλῆμα ἐν ἐμοὶ μὴ φέρον καρπὸν, αἴρει αὐτό. Καὶ πᾶν τὸ καρπὸν φέρον καθαίρει αὐτὸ, ἵνα καρπὸν πλείονα φέρῃ. Καὶ πάλιν πλατύτερον εἰπὼν, τὴν παραβολὴν ἐπήγαγεν, Ἐὰν μή τις μείνῃ ἐν ἐμοὶ, ἐβλήθη ἔξω ὡς τὸ κλῆμα, καὶ ἐξηράνθη· καὶ συνάξουσιν αὐτὸ, καὶ εἰς πῦρ βαλοῦσι, καὶ καίεται· ἑαυτὸν μὲν ἄμπελον εἰπὼν, κλήματα δὲ, τοὺς μαθητάς. Οἷς ἀκόλουθον βότρυς νοεῖν τοὺς ὑπὸ τοῖς ἀποστόλοις μαθητευομένους·","english":"theology. For in this way its unmixed character will be mixed, through the overshadowing of the divine Spirit as it were of a cloud. These things, he says, will be before the harvest, indicating those flourishing in the Churches of God like ears of grain, as he said beforehand: \"And they shall be glad before you, as those who are glad at harvest.\" These the Savior calls white fields needing many workers. And these things will be concerning the city of God before the consummation. But after the harvest of the present life, those deemed worthy of that end will partake of the very unmixed divinity. When also there will be a separation of those gathered in the Church of God, the superfluous branches of the vine, and the clusters in it being taken away, and given over for food to the punishing powers, while the fruit-bearing souls will obtain the hope that is with God. Who will take away, and who will cut off, the Savior himself has made clear, presenting the vine and the branches, both the good and the useless fruits, saying: \"I am the true vine, and my Father is the vinedresser. Every branch in me that does not bear fruit, he takes it away. And every one that bears fruit he prunes it, that it may bear more fruit.\" And again, speaking more broadly, he added the parable: \"Unless one remains in me, he is cast out like the branch, and is withered; and they gather it, and cast it into the fire, and it is burned.\" Calling himself the vine, and the branches the disciples. Following from which it is fitting to understand the clusters as those who are discipled under the apostles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":279,"ref":"p279","source":"ὧν τὰ ὥσπερ νεκριμαῖα βοτρύδια, καὶ ζωτικῆς δυνάμεως ἄμοιρα, κατὰ τὸν τῆς συντελείας καιρὸν, μετὰ τῶν μὴ φερόντων καρπὸν κλημάτων ἀποβληθήσεται. Οὕτως Ἰούδας ὁ προδότης, ὡς βότρυς ἄχρηστος ἀπεκόπτετο· καὶ ἐν Ἐκκλησίᾳ δὲ, ὅσαι βοτρύων διαφοραὶ, τοσαῦται ψυχῶν. Τῶν διδασκάλων εἰς κλημάτων λόγον λαμβανομένων κυπρίζει τις, ἡ δὲ ὄμφαξ, ἡ δὲ τελεία, ἡ δὲ ἀνεμόφθορος. Τῶν μὲν οὖν ἀκάρπων τὸ τέλος τοιοῦτον· τῶν δὲ καρποφόρων ἐπήνεγκε λέγων· Καὶ ἀνενεχθήσεται δῶρα Κυρίῳ Σαβαὼθ ἐκ λαοῦτεθλιμμένου καὶ ἐκτετιλμένου. Εἴη δ' ἂν οὗτος ὁ τὴν στενὴν καὶ τεθλιμμένην ὁδεύων τὴν ἀπάγουσαν εἰς τὴν ζωὴν, ὃς ἐκτέτιλται τῆς κοινῆς τῶν ἀνθρώπων ἠλλοτριωμένος ζωῆς. Ὃν καὶ πολύν φησιν, ὡς παρὰ Θεῷ τοιοῦτον ὑπάρχοντα, οὗ τὰ λογικὰ δῶρα, καὶ τὰς ἀναιμάκτους θυσίας μὴ διαλείπειν φησὶ Θεῶ προσφερομένας ἔν τε τῷ νῦν αἰῶνι καὶ μέλλοντι. Ὁ δὲ λαὸς οὗτος, τὸ ἄνω ῥηθέν ἐστιν ἔθνος καταπεπατημένον φασὶ καὶ ἐλπίζον. Διὰ μὲν τὴν ὑπομονὴν ἐλπίζον. \"Ἡ γὰρ ὑπομονὴ ἐλπίδα [κατεργάζεται], ἡ δὲ ἐλπὶς οὐ καταισχύνει,\" κατὰ τὸν μέγαν Ἀπόστολον. Ὑπὸ δὲ τῶν διωξάντων καταπεπατημένον. Καὶ γὰρ Ἀκύλας ἐξέδωκεν, ἔθνος ὑπομένον καὶ συμπεπατημένον Μεθ' ἅ φησιν ὁ προφήτης, ὅ ἐστιν ἐν μέρει ποταμοῦ τῆς χώρας αὐτοῦ. Τίνος δὲ, ἢ τοῦ Θεοῦ; ἐρεῖ γὰρ ἐν Ἐκκλησίᾳ πολιτευόμενον, ἐκ μέρους γινώσκομεν, καὶ ἐκ μέρους προφητεύομεν. Οὐδὲ γὰρ τὸν πάντα ποταμὸν ἐχώρει τὸν τοῦ Θεοῦ λόγον ἡ δηλωθεῖσα χώρα. Κατὰ δὲ τοὺς ἄλλους ἑρμηνευτὰς, οὐ διήρπασαν ποταμοὶ τὴν γῆν, εἴρηται·","english":"whose clusters are, as it were, dead, and share no life-giving power, will be cast out at the time of the consummation, together with the vines that bear no fruit. Thus Judas the betrayer was cut off like a useless cluster; and in the Church, as many as are the differences among clusters, so many are the differences among souls. Since the teachers are taken in the sense of vines, one is fragrant, another unripe, another perfect, another blasted by the wind. Such, then, is the end of the unfruitful; but of the fruitful he added, saying: And gifts shall be brought to the Lord Sabaoth from a people oppressed and plucked. This would be the one who walks the narrow and oppressed way that leads to life, who has been plucked, having been estranged from the common life of men. Him he also calls great, as being such in the sight of God, whose rational gifts and unbloody sacrifices he says do not cease to be offered to God both in this age and in the one to come. And this people is the nation mentioned above, which they say is trodden down and hoping. Hoping because of endurance. \"For endurance produces hope, and hope does not put to shame,\" according to the great Apostle. And trodden down by those who persecuted it. For Aquila also rendered it, a nation enduring and trodden down. After these things the prophet says, which is in a part of a river of his country. Of whose, if not of God? For he will say that the one living as a citizen in the Church knows in part, and prophesies in part. For the country indicated did not contain the whole river—the word of God. But according to the other interpreters, it is said that rivers did not tear through the land.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":280,"ref":"p280","source":"τούτου γὰρ τὴν γῆν οἱ διῶκται διήρπασαν, τὴν τοῦ Θεοῦ καταπατήσαντες πόλιν, ὡς δηλοῖ τό· ἦλθον οἱ ποταμοὶ καὶ ἔπνευσαν οἱ ἄνεμοι, καὶ τὸ χείμαῤῥον διῆλθεν ἡ ψυχὴ ἡμῶν. Ὁ δὲ τοῦ Θεοῦ λαὸς ἐλευθερωθεὶς ἀνοίσει δῶρα Κυρίῳ ἐν ὄρει Σιὼν τῆς ἐπ' οὐρανίου πόλεως καταξιωθεὶς ὑπ' ἀρχιερεῖ τῷ Χριστῷ. Προσεληλύθατε γὰρ, φησὶ, Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος Ἱερουσαλὴμ ἐπ' οὐρανίῳ. Τὴν δὲ παροῦσαν ῥῆσιν ἄλλως τινὲς ἐξηγούμενοι θαυμαστόν φασιν εἰ κατὰ Δαμασκοῦ μὲν ὁ λόγος, Αἰθιοπίας δὲ πεποίηται μνήμην. Πρὸς ὅ φασιν, ὡς διαφόρως ἀσεβοῦντα Θεὸς παιδεύων τὸν Ἰσραὴλ, πυκνὰς αὐτοῖς πολεμίων ἐπήγετο προσβολάς· καὶ δέον ἐπὶ τούτοις μετανοεῖν, ποτὲ μὲν τοὺς Σύρους, ποτὲ δὲ τοὺς Αἰγυπτίους πρὸς συμμαχίαν ἐκάλουν, ὧν καὶ τὰς λατρείας ἐζήλουν· Ἄχαζ γ' οὖν ἐν Δαμασκῷ γεγονὼς, περιττὸν ἰδὼν ἐκεῖ τῇ κατασκευῇ βωμὸν, ἐμφερὲς ποιήσας ἀνέθηκεν ἐν οἴκῳ Κυρίου. Γέγονε τοίνυν ἡ ὅρασις κατὰ Δαμασκοῦ. Τὸν δὲ\n\nλόγον ἐπὶ τοὺς Αἰγυπτίους μεθίστησιν, ὧν οἱ ἐξ Ἰούδα μάλιστα τῆς συμμαχίας ἐξήρτηντο, καθ' ὃν αὐτοῖς καιρὸν ἐπῆλθον οἱ Βαβυλώνιοι. Φωνὴ δὲ τοῦτο προφήτου παρίστησιν, οὐαὶ λέγουσα οἱ καταβαίνοντες εἰς Αἴγυπτον ἐπὶ βοήθειαν, οἱ ἐφ' ἵπποις καὶ ἅρμασι πεποιθότες. Ὅτε δὲ Ναβουχοδονόσωρ κατὰ Ἰουδαίας ἐστράτευσεν, ὁδοῦ πάρεργον γὰρ τῆς ἑῴας ἐληΐζετο πόλεις. Τὴν δὲ Σύρον νῆσον οὖσαν ἀπορίᾳ πλοίων ἑλεῖν μὴ δυνάμενος, μέσῳ χώματι συνάψας πρὸς ἤπειρον πεζῇ διαβὰς ἐπολιόρκει τὴν πόλιν. Τὸ δὲ μέλλον δεδιότες οἱ Τύριοι, μετεσκευάσαντο πρὸς τὰς ναῦς ἐρήμην ἀφέντες τὴν πόλιν.","english":"For its land the persecutors plundered, trampling the city of God, as is made clear by: the rivers came and the winds blew, and the torrent passed over our soul. But the people of God, having been set free, will bring gifts to the Lord on Mount Zion, having been deemed worthy of the heavenly city under Christ the high priest. For you have come near, it says, to Mount Zion and to the city of the living God, the heavenly Jerusalem. But some, interpreting the present passage otherwise, say it is astonishing if the discourse is about Damascus yet makes mention of Ethiopia. To this they say that God, disciplining Israel as it impiously erred in various ways, brought frequent assaults of enemies upon them; and when they ought to have repented for these things, at one time they called the Syrians, at another the Egyptians to alliance, whose worship they also emulated. At any rate Achaz, having been in Damascus and seen there an altar of elaborate construction, made one like it and set it up in the house of the Lord. The vision, then, has come concerning Damascus. But he transfers the discourse to the Egyptians, on whose alliance those from Judah especially depended at the time when the Babylonians came against them. This a voice of the prophet sets forth, saying, Woe to those who go down to Egypt for help, who trust in horses and chariots. And when Nebuchadnezzar campaigned against Judea—for as a side matter of his march he was plundering the cities of the East. But being unable to take the island of Syria for lack of ships, he joined it to the mainland by a causeway in the middle, crossed over on foot, and besieged the city. But the Tyrians, fearing what was to come, refitted themselves for their ships, leaving the city deserted.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":281,"ref":"p281","source":"Διὸ ταύτην ἀφεὶς, τὴν Αἰγυπτίων ἐλθὼν ἐχειρώσατο, Θεοῦ παραδόντος διὰ τὴν ἀλαζονείαν, ἣν εἶχον κατ' αὐτοῦ, καὶ τῶν Ἰουδαίων Αἰγύπτιοι πρὸς ἐπικουρίαν ὑπὸ τούτων καλούμενοι, ὡς δὴ τούτους τοῦ Θεοῦ μὴ σώζειν ἰσχύοντος, δυνατωτέρους Θεοὺς τοὺς ἰδίους νομίζοντος. Ταῦτα δηλῶν πρὸς Ἰεζεκιήλ φησιν ὁ Θεός· \"Υἱὲ ἀνθρώπου, Ναβουχοδονόσωρ βασιλεὺς Βαβυλῶνος κατεδουλώσατο αὐτοῦ τὴν δύναμιν δουλείᾳ μεγάλῃ ἐπὶ Τύρον. Πᾶσα κεφαλὴ φαλάκρωμα, καὶ πᾶς ὦμος μαδὼν, καὶ μισθὸς οὐκ ἐγενήθη αὐτῷ, καὶ τῇ δυνάμει αὐτοῦ, ἀντὶ τῆς δουλείας τῆς σκληρᾶς ἧς ἐδούλευσεν ἐπὶ Τύρῳ. Ἀντὶ τούτου ἔδωκα αὐτῷ γῆν Αἰγύπτου.\" Διόπερ ὁ προφήτης αὐτῇ ἐπιφωνεῖ τὸ, Οὐαί. Αἰθιοπίας δὲ ποταμοὺς τὰ ἑπτὰ στόματα τοῦ Νείλου δηλοῖ· γῆν δὲ ἐπέκεινα ποταμῶν ὀνομάζει τὴν νῦν Ἀλεξάνδρειαν, τότε καλουμένην Ὦν. Καὶ Ἀμὼν δέ φασί τινες ἐξηγησάμενοι τὸν Ἱερεμίαν, ἐλέγετο. Ἀφέστηκε δὲ τοῦ τελευταίου στόματος, ὅπερ Ἡράκλειον ὀνομάζεται, σταδίοις τάχα που τὸν ἀριθμὸν ὀγδοήκοντα. Διὸ ταύτην ἐπέκεινα, φησὶ, ποταμῶν. Οὗτοι δὲ τὸν Νεῖλον ἄνω κάτω διέπλεον, τὰ μὲν ἐξάγοντες, τὰ δὲ κομιζόμενοι. Διὸ ταλανίζει τὰς τούτων ὁλκάδας, δι' αὐτῶν δηλῶν τοὺς ἐμπλέοντας, ὡς διαφθαρησομένης αὐτοῖς, καθ' ὃν ἁλώσονται χρόνον, τῆς ἐμπορείας. Πτέρυγας δὲ πλοίων τὰ ἱστία καλεῖ. Πτηνοῦ γὰρ δίκην ἐμπιπτόντων αὐτοῖς τῶν πνευμάτων αἱ νῆες διέρχονται. Ὅμηρα δὲ διὰ θαλάσσης καὶ βιβλίνας ἐπιστολὰς οὕτω φασί. Κινύραν λέγουσί τινες ποιηταὶ Μύῤῥᾳ τῇ θυγατρὶ συγγενόμενον, παῖδα ποιῆσαι τὸν Ἄδωνιν. Τὴν δὲ πρᾶξιν αἰδεσθεὶς ἐν ὄρει τοῦτον ἐξέθετο.","english":"Therefore, leaving this one aside, he came and subdued the Egyptians, God delivering them over because of the arrogance they held against him, and the Egyptians were called by the Jews to their aid, as though God were unable to save these, since they supposed their own gods more powerful. Making these things clear, God says to Ezekiel: \"Son of man, Nebuchadnezzar king of Babylon enslaved his force with a great servitude against Tyre. Every head was made bald, and every shoulder was rubbed bare, and no wages were given to him and to his force, in return for the hard servitude which he served against Tyre. In return for this I have given him the land of Egypt.\" Therefore the prophet cries out \"Woe\" against it. The rivers of Ethiopia signify the seven mouths of the Nile; and the land beyond the rivers he names what is now Alexandria, then called On. And Ammon, some say, interpreting Jeremiah, was its name. It is distant from the last mouth, which is called the Heracleotic, by perhaps about eighty stades in number. Therefore, he says, this land is beyond the rivers. And these men sailed the Nile up and down, exporting some things and importing others. Therefore he pronounces woe upon their merchant ships, signifying by them those who sail in them, since their trade will be destroyed for them at the time when they are captured. And by wings of ships he calls the sails. For the winds falling upon them like a winged creature, the ships pass through. And hostages and papyrus letters across the sea, they say, are thus called. Some poets say that Cinyras, having lain with his daughter Myrrha, fathered the child Adonis. And ashamed of the deed, he exposed him on a mountain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":282,"ref":"p282","source":"Νύμφαι δὲ τοῦτον ὀρεάδες ἐξέθρεψαν. Εὐπρεπὴς δὲ τὴν ὥραν γενόμενος μετήρχετο κυνηγέσια. Ὧ συνῆλθεν Ἀφροδίτη τὸ κάλλος θαυμάσασα· ἐφ' ᾧ ζηλοτυπήσας Ἄρης (ἦν γὰρ αὐτῆς ἐραστὴς) εἰς σῦν μεταβληθεὶς θηρῶντα τοῦτον ἀπέκτεινε. Τὸ δὲ πάθος Ἀφροδίτη μὴ φέρουσα, καὶ πρὸς αὐτὸν ἐχώρει τὸν ᾅδην ἀνοίσουσα τὸν ἐρώμενον. Ὡς δὲ καὶ ἡ τοῦ Πλούτωνος ἀντήρα τούτου γυνὴ, συνέθεντο πρὸς ἀλλήλας μερισθέντος εἰς δύο τοῦ ἔτους, πρὸς ἥμισυ συνεῖναι τῷ νέῳ. Ὡς δὲ ἀνελθοῦσα τοῦτο τοῖς φίλοις ἀπήγγειλε, πανήγυριν ἦγον τὴν ἄνοδον, ὥσπερ οὖν καὶ θρῆνον τὴν κάθοδον. Ἅπερ ἄμφω καὶ διὰ τῶν μετὰ ταῦτα χρόνων ἐκράτησεν. Καὶ δὴ καὶ κατ' Ἀλεξάνδρειαν ἡ τοιαύτη πανήγυρις ἤγετο μέχρι τῶν καθ' ἡμᾶς χρόνων, φησὶν ὁ τὴν ἐξήγησιν τὴν παροῦσαν εἰπών. τῶν τοιούτων ὀργίων καὶ Ἰουδαῖοι δυσσεβοῦντες μετέλαβον. Φησί γ' οὖν Ἰεζεκιὴλ, \"Καὶ εἶδον, καὶ ἰδοὺ ἐκεῖ γυναῖκες καθήμεναι θρηνοῦσαι τὸν Θαμμοὺζ, ὅπερ ἐστὶ τὸν Ἄδωνιν.\" Ἐποίουν δέ τι τοιοῦτον οἱ τὴν εἰρημένην πόλιν οἰκοῦντες. Κέραμον λαβόντες ἐνέβαλλον ἐπιστολὴν πρὸς τὰς ἐν βίβλῳ γυναῖκας ὡς εὑρηθέντος Ἀδώνιδος. Εἶτα σφραγίσαντες ἐνέβαλλον τῇ θαλάττῃ, τελετάς τινας ἐπ' αὐτῷ ποιησάμενοι, καὶ, ὡς οἱ πέμποντες ἔλεγον, αὐτομάτως εἰς βίβλον ἀπεκομίζετο, καὶ πέρας θρήνου ταῖς ἐκεῖ γυναιξὶν ἀπειργάζετο. Οὐαὶ τοίνυν, φησὶ, πρὸς τοῖς πλοίοις καὶ τοῖς ἀποστέλλουσιν ἐν θαλάσσῃ ὅμηρα, τοῦτ' ἔστι τῆς ὁμοφροσύνης ἐνέχυρα τοῖς τὴν αὐτὴν νοσοῦσιν ἀσέβειαν, οὐ πλοίοις, ἀλλ' ἐπὶ νώτων θαλάττης ἀφιεῖσι τὸν κέραμον.","english":"The mountain nymphs reared this one. And having become beautiful in appearance, he engaged in hunting. Aphrodite joined him, marveling at his beauty; for which reason Ares, being jealous (for he was her lover), was changed into a boar and killed him while he was hunting. And Aphrodite, not bearing the suffering, went even to Hades itself to bring back her beloved. And when the wife of Pluto also opposed her in this, they agreed with one another, the year having been divided into two, that she should be with the young man for half of it. And when she had gone up and reported this to her friends, they held a festival for the ascent, just as indeed a lamentation for the descent. Both of these things also prevailed through the times after these. And indeed even at Alexandria such a festival was held until our own times, says the one who gave the present exposition. The Jews also, in their impiety, partook of such orgies. Therefore Ezekiel says, \"And I saw, and behold, there were women sitting, lamenting Tammuz, which is Adonis.\" And those who inhabited the aforementioned city used to do something like this. Taking a potsherd, they put in a letter to the women in Byblos, as though Adonis had been found. Then, having sealed it, they cast it into the sea, having performed certain rites for him, and, as those who sent it said, it was carried automatically to Byblos, and it brought about the end of the lamentation for the women there. Woe, therefore, he says, to the ships and to those who send hostages on the sea, that is, pledges of concord to those afflicted with the same impiety, not by ships, but sending the potsherd on the back of the sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":283,"ref":"p283","source":"Οἱ οὖν ἐπέκεινα ποταμῶν Αἰθιοπίας αἰτοῦσιν ἐπικουρίαν τοῖς ἐξ Ἰσραὴλ οὐκ ἐπηγγείλαντο μόνον, ἀλλὰ γὰρ καὶ πεπόμφασιν, εἰ καὶ ὤνησαν οὐδὲν ἀποστείλαντες. Διόπερ ἀγανακτήσαντες ἐπῆλθον Αἰγυπτίοις οἱ Βαβυλώνιοι. Μελλόντων οὖν αὐτοῖς τούτων ἐπιστρατεύειν, δρομαῖοί τινες ἐκ τῆς Ἰουδαίας τὴν\n\nμέλλουσαν ἀπήγγελον ἔφοδον. Τούτους ὁ προφήτης κούφους ἀγγέλους καλεῖ. Ἔθνος δὲ μετέωρον τοὺς Αἰγυπτίους καλεῖ, τὸ ὑπερήφανον, ἢ τὸ ἄφρον δηλῶν. Ξένον δὲ καὶ χαλεπὸν, ὡς ξενίζον ἐν χαλεπότητι, καὶ πρὸς τοῦτο μηδένα ἔχον ἐπέκεινα. Τίς γὰρ αὐτοῦ ἐπέκεινά φησι; Σφόδρα δὲ ἦσαν εἰδωλολάτραι. Διὸ καὶ ἀνέλπιστον ἔθνος καὶ καταπεπατημένον τούτους εἶναί φησιν, ὡς οὐκ ἔχον ἐπὶ Θεῷ τὴν ἐλπίδα, καὶ ὑπὸ δαιμόνων ταῖς ἀπάταις καταπατούμενον. Διὸ καὶ ὑπὸ τῶν Ἀσσυρίων καταπεπάτηνται. Τὸν δὲ τῆς ἁλώσεως τρόπον ἐπήνεγκεν, οὕτως εἰπὼν τοὺς Ἀσσυρίους διαβήσεσθαι τῆς Αἰγύπτου τοὺς ποταμοὺς, τὰς διώρυχας. Οὕτω καὶ τὰς λίμνας εἰπὼν, ἐφ' οἷς ἐφρόνουν ὡς ἀνάλωτον αὐτοῖς ποιοῦσι τὴν Αἴγυπτον, ὡς δοκεῖν πως καὶ χώραν εἶναι τούτους κατοικουμένην ἀποξηραινομένης πάσης ὑδάτων συστάσεως. Τὸ δὲ τῶν Αἰγυπτίων πάθος φησὶν, οὕτω πᾶσι δῆλον γενήσεται, ὡς σημεῖον ἀφ' ὕψους σύνθημα στρατοπέδῳ γινόμενον, καὶ ὡς φθεγγομένη σάλπιγξ ἀκουστόν; Ὧν δὴ γινομένων φησὶ, τὴν πόλιν σώσω τὴν ἐμαυτοῦ, τὰ κατὰ Ῥαψάκην, καὶ τὰς ρπεʹ χιλιάδας ἀπολομένας δηλῶν. Οὕτω δέ φησι τὰ τῆς σωτηρίας ἔσται πᾶσι περιφανῆ, καθ' ἃ δὴ καὶ φῶς ἡλίου μεσημβρινὸν, καὶ τοῖς κινδυνεύουσι τὰ τῆς ἐμῆς ἐπικουρίας καὶ σκέπης ὡς νεφέλη δρόσου γενήσεται πρὸ τοῦ θερισμοῦ.","english":"Those beyond the rivers of Ethiopia, therefore, did not merely promise aid to those from Israel, but actually sent it, although they gained nothing by sending it. For this reason the Babylonians, being indignant, marched against the Egyptians. When these were about to campaign against them, certain swift runners from Judea announced the impending attack. These the prophet calls swift messengers. And he calls the Egyptians a lofty nation, indicating their arrogance, or their folly. And a strange and harsh one, as being strange in harshness, and having no one beyond this. For who, he says, is beyond it? And they were exceedingly idolaters. Therefore he says that they are a nation without hope and trampled down, as not having their hope in God, and being trampled by the deceits of demons. Therefore they have also been trampled by the Assyrians. And he added the manner of the capture, saying thus that the Assyrians would cross the rivers of Egypt, the canals. Thus also mentioning the lakes, in which they prided themselves as making Egypt impregnable to them, so that it would seem in some way that these are also an inhabited land when every gathering of waters is dried up. And the suffering of the Egyptians, he says, will thus become clear to all, as a sign from on high, a watchword given to an army, and as a trumpet sounding, audible; when these things happen, he says, I will save my own city, referring to the events concerning Rabshakeh, and the hundred and eighty-five thousand that perished. And thus, he says, the things of salvation will be manifest to all, in accordance with which indeed both the light of the noonday sun, and for those in danger the things of my aid and protection will be as a cloud of dew before the harvest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":284,"ref":"p284","source":"Δρόσου γὰρ οἱ θερίζοντες δέονται εὐαφεῖς αὐτοῖς προποιούσης τοὺς στάχυας. Καὶ κατ' εὐχὰς αὐτοῖς ἡ δρόσος δεομένοις ἐγγίνεται, καθὰ καὶ τοῖς Ἰουδαίοις ἡ παρὰ Θεοῦ σωτηρία. Μεταφορικῶς δὲ λοιπὸν ἀπὸ τῶν γεωργούντων τὰ μέλλοντα πάθη παρίστησιν, ἢ τοῖς πολιορκήσασιν Ἱερουσαλὴμ Ἀσσυρίοις [ἢ καὶ τοῖς Αἰγυπτίοις]· ἐπειδ' ἂν γὰρ οἱ βότρυες ἐξανθήσωσιν καὶ ὄμφακες γένωνται περικόπτουσι τῶν κλημάτων καὶ τῶν βοτρύων τὰ περιττὰ, καὶ οἷον ἐπιφυλλίδας, ὡς μὴ συμπνίγειν τὰ κρείττονα καὶ χρηστότερα. Οὕτως οὖν ἐπὶ μὲν τῶν Ἀσσυρίων τὸν πολὺν καὶ λεπτὸν ἀνεῖλε λαὸν ὁ Θεός. Ὧν τὰ πτώματα τρυφὴ γέγονε τοῖς θηρίοις καὶ πετεινοῖς. Ὁ δὲ μεγάλου βότρυος δίκην ἐπέχων ὁ βασιλεὺς τοῖς ἐπηκόοις οὐ συναπόλωλεν. Ἐπὶ δὲ τῶν Αἰγυπτίων νοήσεις, ὅτι μὴ πᾶσαν αὐτῶν τὴν χώραν εἷλον οἱ δυσμενεῖς· ἀλλ' οἷον μικροῖς βοτρυδίοις, ταῖς κατὰ τόπους συνοικίαις ἢ κώμαις ἐπαφιέντες τὴν μάχαιραν, συνεμέτρησαν τοὺς θυμοὺς τοῦ φιλανθρώπου Θεοῦ, παιδεύοντος μὲν τοὺς προσκρούοντας, οὐκ εἰς ἅπαν δὲ συγχωροῦντος τοὺς παιδευομένους ἀπόλλυσθαι. Τοιγαροῦν ἐφεξῆς περὶ τῆς αὐτῶν ἐπιστροφῆς διεξέρχεται. Τὴν γὰρ τῶν εἰδώλων ἀσέβειαν ἀρνησάμενοι, τὴν εἰς Θεὸν τῶν ὅλων προσδέξονται πίστιν, δῶρα προσφέροντες εἰς ὀσμὴν εὐωδίας, ἐλπίδα, πίστιν, ἀγάπην. Διὰ δὲ τὰς ἐκ Θεοῦ παιδείας ἐπενεχθείσας αὐτοῖς, λαὸν αὐτὸν τεθλιμμένον πρὸς ἀμείνω ζωὴν, δίκην μοσχείας ὠφελούσης πρὸς αὔξησιν. Ὥσπερ γὰρ ἐκ πλάνης εἰς θείας ἐννοίας μετεφυτεύθησαν καὶ καρποφοροῦσι διηνεκῶς.","english":"For those who reap the dew need it, since it gently ripens the ears of grain beforehand. And in accordance with their prayers, the dew comes upon them when they need it, just as salvation from God came to the Jews. From this point he presents the coming sufferings figuratively, from the imagery of farmers—either for the Assyrians who besieged Jerusalem [or also for the Egyptians]. For whenever the grapes have blossomed and become unripe grapes, they cut off the superfluous parts of the vines and of the clusters, and so to speak the gleanings, so that they do not choke the better and more useful ones. In this way, then, in the case of the Assyrians, God destroyed the great and slender people. Their corpses became a delicacy for beasts and birds. But the king, who occupies the place of a great cluster, did not perish together with his subjects. In the case of the Egyptians you will understand that the enemies did not capture their entire land, but, as it were, applying the sword to small clusters—the settlements or villages in various places—they measured out the wrath of the philanthropic God, who disciplines those who offend but does not allow those being disciplined to be destroyed entirely. Therefore he goes on next to describe their conversion. For having renounced the impiety of idols, they will receive faith in the God of all things, offering gifts as a sweet odor: hope, faith, love. And because of the disciplines brought upon them by God, he calls them a pressed people, led to a better life, like a young plant that benefits growth. For just as they were transplanted from error to divine thoughts, so they bear fruit continually.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":285,"ref":"p285","source":"Ὅθεν αὐτοὺς καὶ μέγαν ὀνομάζει λαὸν ἐν τοῖς κατὰ Χριστὸν πᾶσιν ἀκμάζοντας ὅσον ἐν πλάνῃ τὸ πρότερον. Οὗ γὰρ ἐπερίσσευσεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις. Τὸν δὲ τῆς καρποφορίας τόπον διὰ τῆς Σιὼν τὴν Ἐκκλησίαν ἐκάλεσεν, διὰ τὸ ταύτης ὕψος ὄρος εἰπών. Οὐδὲν γὰρ χθαμαλὸν ἐν αὐτῇ, καὶ δηλοῖ τοὔνομα σκοπευτήριον. Τὸ δὲ, Ὅ ἐστιν ἐν μέρει ποταμοῦ τῆς χώρας αὐτοῦ, ὅτι περ ἡ πρὸς Θεὸν τῶν Αἰγυπτίων ἐπιστροφὴ ἐκ μέρους ἀρξαμένη τῆς χώρας, διὰ πάσης διέδραμεν Ῥινοκορούρων, τυχὸν ἤ τινος τῶν αὐτόθι πόλεων ἐπέκεινα κειμένων τοῦ ποταμοῦ. Λέξει γὰρ προϊὼν, ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔσται θυσιαστήριον τῷ Κυρίῳ ἐν χώρᾳ Αἰγυπτίων, καὶ στήλη πρὸς τὸ ὅριον αὐτῆς τῷ Κυρίῳ. Πεπατημένον δέ φησι τὸν λαὸν τοῖς τοῦ πολέμου δεινοῖς, ἐλπίζειν δὲ ὡς δὴ θέμενον ἐπὶ Θεῷ τὴν ἐλπίδα. ΚΕΦΑΛ. ΙΘʹ. ΟΡΑΣΙΣ ΑΙΓΥΠΤΟΥ. αʹιεʹ. Ἰδοὺ Κύριος κάθηται ἐπὶ νεφέλης κούφης, καὶ ἥξει εἰς Αἴγυπτον, καὶ σεισθήσεται τὰ χειροποίητα Αἰγύπτου ἀπὸ προσώπου αὐτοῦ, καὶ ἡ καρδία αὐτῶν ἡττηθήσεται ἐν αὐτοῖς. Καὶ ἐπεγερθήσονται Αἰγύπτιοι ἐπ' Αἰγυπτίους, καὶ πολεμήσει ἄνθρωπος τὸν ἀδελφὸν αὐτοῦ, καὶ ἄνθρωπος τὸν πλησίον αὐτοῦ, πόλις ἐπὶ πόλιν, καὶ νομὸς ἐπὶ","english":"Therefore he calls them a great people, flourishing in all things according to Christ, as much as they formerly were in error. For where sin abounded, grace superabounded. And the place of fruitfulness he called the Church through Zion, calling it a mountain because of its height. For nothing in it is lowly, and the name signifies a watchtower. And the phrase, \"which is in part of the river of his country,\" means that the conversion of the Egyptians to God, having begun in part of the country, ran through the whole of Rhinocorura, perhaps or some of the cities situated there beyond the river. For proceeding in the text he will say, \"In that day there shall be an altar to the Lord in the land of the Egyptians, and a pillar to the Lord at its border.\" And he says that the people, trodden down by the terrors of war, should hope, inasmuch as they have placed their hope in God. CHAPTER 19. THE VISION OF EGYPT. 1.15. Behold, the Lord sits upon a light cloud, and shall come into Egypt, and the handmade things of Egypt shall be shaken from before him, and their heart shall be defeated within them. And the Egyptians shall be stirred up against the Egyptians, and a man shall fight against his brother, and a man against his neighbor, city against city, and nome against","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":286,"ref":"p286","source":"νομόν9, κ.τ.λ. Συγγεγενημένη δὴ τοῖς εἰρημένοις ἐῤῥέθη περὶ θαλάσσης Αἰγύπτου καὶ ποταμοῦ. Πλὴν ἀλλ' ἐκεῖνα μὲν ἐδήλου ῥᾴστην ὁδὸν ἔσεσθαι τοῖς εὐαγγελιζομένοις Χριστόν· τὰ δὲ παρόντα προεφώνει τοῖς Αἰγυπτίοις τὰ κάλλιστα. Ἐπ' οὐδεμιᾶς δὲ τῶν εἰρημένων ὁράσεων ἥξειν ὁ Κύριος ἐπὶ νεφέλης κούφης ἐλέγετο. Ἕτερα δέ τινα περὶ αὐτῶν ἰδιάζοντα· Αἰγύπτου δὲ ὅρασις, ἀλλ' οὐ κατ' Αἰγύπτου, καθάπερ ἐπὶ τῶν ἄλλων προγέγραπται· ἢ ὡς αὐτῆς Αἰγύπτου μελλούσης ὁρᾷν νῷ διορατικῷ τὰ λεγόμενα· ἢ ὡς τῆς προφητείας περιεχούσης Αἰγύπτῳ τὰ κάλλιστα· τί γὰρ μακαριώτερον τοῦ ἐπιδημῆσαι ταύτῃ τὸν Κύριον, καὶ γνώσεως μεταδιδόναι τῆς ἑαυτοῦ; Ἥξει δέ φασιν ἐπὶ νεφέλης κούφης, ἢ οὗπερ ἀνείληφε σώματος ἐξ ἁγίου Πνεύματος καὶ τῆς ἁγίας Παρθένου. Ὡς γὰρ ἡ νεφέλη οὐκ ἄλλοθεν ἔχει σύστασιν, ἢ ἐξ ἀέρος καὶ ἀναθυμιάσεως τῆς γῆς· οὕτως ἐπὶ τοῦ Κυρίου τὸ σῶμα ἐξ ἁγίου Πνεύματος ὑπέστη καὶ γεώδους οὐσίας. Ὧ δὴ Θεὸς ἐποχούμενος κατὰ τὴν νηπίαν ἡλικίαν ἦλθεν εἰς Αἴγυπτον ὠφελουμένην ἀῤῥήτῳ δυνάμει διὰ τῆς εἰς αὐτὴν ἐπιδημίας τὰ μέγιστα. Ταύτης γὰρ οἱ κατ' Αἴγυπτον ἐξαιρέτως ἐδέοντο δεισιδαιμονέστατοι γεγονότες ἁπάντων, ὡς καὶ μέχρι τῆς τῶν ἀλόγων ζώων ἐκπεπτωκέναι λατρείας· ὡς καὶ γυμνῇ κεφαλῇ τὸν τούτων βασιλέα βοᾷν, οὐκ οἶδα τὸν Κύριον. Οὕτως ἀδέσποτόν τε καὶ ἀπρονόητον ἠγοῦντο τὸ πᾶν. Διαπαντὸς δὲ καὶ τοῖς ἐξ Ἰσραὴλ ὑπῆρχον πολέμιοι. Διὸ τοῖς ἀγνοοῦσιν ἄγαν αὐτὸν ἡ τούτου προθεσπίζεται γνῶσις, πάσης εἰδώλων ἀσεβείας ἀνῃρημένης.","english":"...the pasture, etc. What has been said was indeed composed in connection with the sea of Egypt and the river. Nevertheless, those things indicated that the road would be very easy for those who proclaim Christ; but the present words foretold the finest things for the Egyptians. Yet in none of the visions mentioned was it said that the Lord would come upon a light cloud. But there are certain other things peculiar to them: \"the vision of Egypt,\" but not \"against Egypt,\" as has been written beforehand in the case of the others; either because Egypt itself was going to see the things said with a discerning mind; or because the prophecy contains the finest things for Egypt. For what is more blessed than that the Lord should visit it and impart the knowledge of himself? And he will come, they say, upon a light cloud, or in the body which he took from the Holy Spirit and the holy Virgin. For just as the cloud has its composition from nothing else than air and the exhalation of the earth, so in the case of the Lord the body subsisted from the Holy Spirit and earthly substance. Mounted upon this, God came in infancy to Egypt, which was benefited ineffably by his visitation in the greatest matters. For those in Egypt especially needed this, having become the most superstitious of all, so as even to have fallen to the worship of irrational animals; so that even their king cried with uncovered head, \"I do not know the Lord.\" Thus they regarded the whole as without master and without providence. And they were always enemies to those of Israel. Therefore for those who were exceedingly ignorant of him, the knowledge of him is foretold, all the impiety of idols having been done away with.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":287,"ref":"p287","source":"Εἰ δὲ μὴ τὸ, ἐπὶ νεφέλης προσέκειτο, ἔδοξεν ἂν ἀσωμάτων λέγεσθαι δυνάμει, καθ' ἣν διέπει τὸ πᾶν, ὑπάρχων ἐν ἅπασιν. Ἐν τῷ κόσμῳ γὰρ ἦν, καὶ ὁ κόσμος δι' αὐτοῦ ἐγένετο. Ὧ τρόπῳ καὶ ἐν Αἰγύπτῳ πρότερον ἦν. Εἶπεν γὰρ Κύριος πρὸς Μωσέα καὶ Ἀαρὼν ἐν γῇ Αἰγύπτου. Καὶ πάλιν ἦν Κύριος μετὰ Ἰωσήφ. Καὶ περιττὸν ὑπῆρχεν ἐπὶ πάσης χώρας ἁρμόσαι δυνάμενον. Ἀλλὰ γὰρ τὴν μετὰ σώματος ἐπιδημίαν ἐδήλωσεν, τοῦτο νεφέλην εἰπών. Τάχα καὶ διὰ τὸ κινημάτων ἀπηλλάχθαι γεωδεστέρων, ἐπιθυμίας τε σωματικὰς ὑπερίπτασθαι, ὃς ἁμαρτίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη ἐν τῷ στόματι αὐτοῦ δόλος. Ἕτεροι δὲ κούφην ὑπειλήφασιν εἰρῆσθαι νεφέλην τὴν ἁγίαν Παρθένον, ἧς ἐν ἀγκάλαις εἰς Αἴγυπτον ἐκομίζετο· ἤγουν φασὶν, ὡς ἐπὶ θρόνου ὑψηλοῦ τοῦτον εἶδεν Ἡσαΐας ὑπὸ δυνάμεων θείων ὑμνούμενον. Καὶ παλαιὸν ἡμερῶν ὁ Δανιὴλ ἐπὶ θρόνου καὶ ὡς ὑν [ἀνθρώπου] μετὰ τῶν νεφελῶν ἐρχόμενον. Ἰεζεκιήλ τε εἶδος ἀνθρώπου ἐξ ἠλέκτρου τε καὶ πυρός. Ἅπερ ἔμφασίν τινα δόξης θεοπρεποῦς καὶ μυστηρίου τοῦ κατὰ Χριστὸν ὑπαινίττεται. Οὕτω καὶ νῦν τὴν νεφέλην ληπτέον ἐφ' ὑετοῦ τε καὶ δρόσου πνευματικῆς, αὐτοῦ τε τοῦ σωτηρίου βαπτίσματος. Τοιγαροῦν τοὺς ἐξ Ἰσραὴλ ὁ Παῦλος βεβαπτίσθαι φησὶν ἐν τῇ νεφέλῃ, καὶ ἐν τῇ θαλάσσῃ. Προηγεῖτο δὲ αὐτῶν ἐν μὲν ἡμέρᾳ, νεφέλη· ἐν δὲ νυκτὶ, στύλος πυρός. Εἰ χρῆν οὖν ἐπὶ καθαιρέσει τῶν Αἰγυπτίων θεοπρεπῶς ἰόντα τὸν Κύριον ἐπὶ κούφης ὁρᾶσθαι νεφέλης, δι' ἧς ἦν καὶ μόνης τῆς εἰδωλολατρείας, ἀποσμήχεσθαι τὰς κηλίδας. Κούφη δὲ κούφους ἐργάζεται τὸ τῶν ἁμαρτημάτων ἀποθεμένους φορτίον.","english":"But if the phrase \"upon a cloud\" had not been added, it would have seemed to be said of the power of incorporeal beings, by which he governs the whole, being present in all things. For he was in the world, and the world came to be through him. In the same way he was also formerly in Egypt. For the Lord said to Moses and Aaron in the land of Egypt. And again the Lord was with Joseph. And it would have been superfluous, since it could apply to every region. But indeed he made clear the sojourn with a body, calling this a cloud. Perhaps also because he was free from more earthly motions, and soared above bodily desires—he who did not commit sin, nor was guile found in his mouth. But others have supposed the holy Virgin to be called a light cloud, in whose arms he was carried into Egypt; that is, they say, as Isaiah saw him upon a high throne, hymned by divine powers. And Daniel saw the Ancient of Days upon a throne, and as a son of man coming with the clouds. And Ezekiel saw the form of a man from electrum and fire. These things hint at some manifestation of God-befitting glory and of the mystery according to Christ. Thus even now the cloud must be understood of spiritual rain and dew, and of the saving baptism itself. Therefore Paul says that those from Israel were baptized in the cloud and in the sea. And he went before them in the day, a cloud; and in the night, a pillar of fire. If, then, it was fitting that the Lord, going in a God-befitting manner for the overthrow of the Egyptians, be seen upon a light cloud, through which alone the stains of idolatry were wiped away. And a light cloud makes light those who have laid aside the burden of sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":288,"ref":"p288","source":"Ἡ δὲ κάθισις ἢ ἀνάπαυσιν, ἤγουν ἐξουσίαν αἰνίττεται. Ἐπαναπαύεται γὰρ οὐ νομικῇ λατρείᾳ Χριστὸς, τῇ δὲ τελειώσει τῇ διὰ τοῦ βαπτίσματος, δι' ἧς καὶ βασιλεύει τῶν ἐπὶ γῆς. Κατορθοῖ δὲ τοῖς Αἰγυπτίοις ἐπιδημῶν, τὸ σεισθῆναι τούτων τὰ εἴδωλα, ὅτε Θεοῦ μὲν Ἐκκλησίαι καθ' ὅλης Αἰγύπτου καθίδρυντο. Ἐπεσκόπει δὲ ταύτας ἐπιδημῶν ὁ Θεὸς κατὰ τὸ, ὅπου δύο ἢ τρεῖς συνηγμένοι εἰσὶν εἰς τὸ ἐμὸν ὄνομα, ἐκεῖ εἰμι ἐν μέσῳ αὐτῶν. Καρδίαν δὲ τῶν Αἰγυπτίων φησὶν ἡττηθήσεσθαι, μὴ ἀντιβαινόντων τῷ θείῳ κηρύγματι, τὴν δὲ καλὴν ἧτταν ἡττησομένων. Τινὲς δὲ καρδίαν φασὶν εἰρῆσθαι τῶν ἀγαλμάτων τοὺς δαίμονας, οὓς ἡττηθήσεσθαι, ἢ κατὰ τοὺς λοιποὺς ἑρμηνέας, τακήσεσθαι ἀφανεῖ καὶ ἀοράτῳ δυνάμει. Τούτων γὰρ ἡ πλάνη, ἐξ οὗ γεγόνασιν αὐτοῖς Ἐκκλησίαι, κατ' ὀλίγον ἐσβέννυτο. Ἐπεδήμει δὲ ταύταις ὁ Κύριος ἐνδόξῳ σώματι, τὸ ἐκ νεκρῶν ἀναστάσεως, ὅπερ ἂν εἴη νεφέλη\n\nκούφη μεταβληθὲν τῆς φθαρτῆς καὶ γεώδους οὐσίας. Ἐφ' ᾧπερ ἀοράτως ὀχούμενος ἐπεδήμει συμπράττων ἐν Αἰγύπτῳ τοῖς αὐτὸν καταγγέλλουσιν. Κἂν ὅτε δὲ παῖς ὢν Αἰγυπτίοις ἐπεδήμησεν, εἴπωμεν ἀῤῥήτῳ δυνάμει, τῇ Χριστοῦ παρουσίᾳ νοητέον ἠσθενηκέναι τοὺς δαίμονας καθῃρημένης αὐτῶν τῆς δυνάμεως. Ὅτε καὶ ἐπαναστήσονται, φησὶν, Αἰγύπτιοι ἐπ' Αἰγυπτίους. Ἀντὶ δὲ τοῦ ἐπαναστήσονται, ἡττήσω μὲν Ἀκύλας Αἰγυπτίους Αἰγυπτίοις· συμβαλῶ δὲ Σύμμαχος εἴρηκεν· κατὰ τὸ, \"Οὐκ ἦλθον βαλεῖν εἰρήνην ἐπὶ τὴν γῆν, ἀλλὰ μάχαιραν.\" Οἱ μὲν γὰρ προσέτρεχον, οἱ δὲ ἀντέτεινον τῷ κηρύγματι, ὡς διεστάναι πάντα μὲν οἶκον, πᾶσαν δὲ κώμην, καὶ πόλιν, καὶ χώραν.","english":"His sitting signifies either rest or, that is, authority. For Christ does not rest upon legal worship, but upon the perfection that comes through baptism, through which he also reigns over those on earth. And visiting the Egyptians, he brings it about that their idols are shaken, when churches of God were established throughout all Egypt. And God, visiting them, was overseeing them according to the saying, \"Where two or three are gathered in my name, there am I in the midst of them.\" And he says that the heart of the Egyptians will be defeated, since they do not oppose the divine preaching, and they will suffer the noble defeat. But some say that the heart of the idols means the demons, who will be defeated, or according to the other interpreters, will melt away by an invisible and unseen power. For their error, from the time that churches were established among them, was being extinguished little by little. And the Lord was visiting them in a glorious body, that of the resurrection from the dead, which would be a light cloud, transformed from the corruptible and earthy substance. Riding upon it invisibly, he was visiting and cooperating in Egypt with those who proclaimed him. And even if when he was a child he visited the Egyptians, let us say that by an ineffable power, by the presence of Christ the demons are to be understood as having been weakened, their power having been destroyed. And at that time, he says, Egyptians will rise up against Egyptians. Instead of \"will rise up,\" Aquila has \"I defeated Egyptians against Egyptians\"; and Symmachus said \"I will engage in battle\"; according to the saying, \"I did not come to cast peace upon the earth, but a sword.\" For some ran forward, while others opposed the preaching, so that every house, every village, and city, and country was divided.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":289,"ref":"p289","source":"Νομοὺς γὰρ ἐκάλουν τὰς χώρας. Καὶ ἄλλως δὲ, δαιμόνων νόμος λατρείας τῷ κατὰ Χριστὸν ἀντετάσσετο πρὸς αὐτοῦ καθαιρούμενος λυομένης Αἰγύπτῳ τῆς ἐπὶ κακῷ συμφωνίας, ὃ δηλοῖ μάλιστα τὸ, στασιάσω καὶ συμβαλῶ. Τοῦτο γάρ ἐστι τὸ, ἔσονται μεμερισμένοι δύο ἐπὶ τρισὶ, καὶ τρεῖς ἐπὶ δυσίν. Διὸ καὶ ταραχθήσεται τὸ Πνεῦμα τῶν Αἰγυπτίων, φησὶ, κατὰ Σύμμαχον δὲ ῥαγήσεται, σχισθήσεται δὲ κατὰ Θεοδοτίωνα. Κατὰ δὲ Ἀκύλαν πλαδαρωθήσεται. Ἃ δὴ πάντα ἐπὶ προκοπῇ τῶν Αἰγυπτίων γενήσεται, διασκεδαννυμένης τῆς δεισιδαίμονος ἐκείνων βουλῆς, ὅτε καὶ ἀποροῦντες κατὰ τὸ σύνηθες αὐτοῖς ἐπὶ χρησμοὺς καὶ μαντείας διαφόρους τραπήσονται. Ἐκ γῆς δὲ φωνοῦντας τοὺς νεκρομάντεις φησίν. Ἐγγαστριμύθους δὲ, τοὺς ἐκ τῆς αὐτῶν καρδίας, ἢ δαίμονος τοῦ ἐνοικοῦντος ἐρευγομένους, ὥσπερ οὖν καὶ γνώστας, τοὺς σπλαγχνοσκοποῦντας ἐκάλεσεν. Μάλιστα δὲ ταύταις τῶν Ῥωμαίων αὐτοῖς ἐπιόντων ἐκέχρηντο. Τούτους γὰρ σκληροὺς ὡς ἀνικήτους, καὶ πρὸς πᾶσαν ἧτταν ἀνενδότους καλεῖ. Δηλοῖ δὲ διὰ τούτων τῆς τῶν εἰδώλων καθαιρέσεως τὸν καιρὸν, τῆς τῶν Αἰγυπτίων βασιλείας ἐκβαλλομένης. Συνεισῆλθε γὰρ τῷ σωτηρίῳ κηρύγματι καὶ ἡ τῶν ἐν Αἰγύπτῳ βασιλέων καθαίρεσις· μᾶλλον δὲ καὶ αὐτῇ τῇ τοῦ Σωτῆρος γεννήσει ἐπὶ Αὐγούστου Καίσαρος γενομένη. Δυνατὸς γὰρ ὢν οὗτος βασιλεὺς τὴν Αἴγυπτον πρῶτος τοῖς Ῥωμαίοις ὑπέταξε. Μεθ' ὃν ὁμοίως οἱ Ῥωμαίων ἅπαντες κραταιοὶ βασιλεῖς κατεδουλοῦντο τὴν Αἴγυπτον, στρατιωτικοὺς αὐτοῖς ἐκπέμποντες ἄρχοντας. Ὧν τὸ σκληρὸν ἐδήλωσε Δανιὴλ, σιδηρᾶν αὐτῶν τὴν βασιλείαν εἰπών.","english":"For they used to call the districts \"laws.\" And in another sense, the law of the worship of demons was set in opposition by him who is according to Christ, being abolished, since the agreement in Egypt for evil was being dissolved, which especially indicates the phrase, \"I will set them at variance and I will bring them together.\" For this is the meaning of \"two shall be divided against three, and three against two.\" Therefore also \"the spirit of the Egyptians shall be troubled,\" he says; and according to Symmachus, \"it shall be broken,\" and according to Theodotion, \"it shall be split.\" And according to Aquila, \"it shall be enfeebled.\" All these things will come about for the advancement of the Egyptians, when their superstitious counsel is scattered abroad, at which time also, being at a loss, they will turn, according to their custom, to oracles and various forms of divination. And he says that the necromancers speak \"from the earth.\" And \"those who have familiar spirits\" are those who belch forth from their own heart, or from a demon dwelling within, just as he also called \"those who know\" the ones who inspect entrails. And they especially used these practices when the Romans were advancing against them. For he calls them \"hard\" as being invincible and yielding to no defeat. And through these things he indicates the time of the destruction of the idols, when the kingdom of the Egyptians is cast out. For the destruction of the kings in Egypt entered in together with the saving proclamation—or rather, even with the very birth of the Savior, which took place in the time of Augustus Caesar. For this king, being powerful, was the first to subject Egypt to the Romans. After him, all the powerful kings of the Romans likewise enslaved Egypt, sending out military governors to them. Their hardness Daniel indicated, calling their kingdom iron.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":290,"ref":"p290","source":"Καὶ θηρίον ἔχον ὀδόντας σιδηροῦς, καὶ ὄνυχας σιδηροῦς. Οἷς ἐπιφέρεται· Καὶ πίονται ὕδωρ Αἰγύπτιοι τὸ παρὰ θάλασσαν. Ἀνθ' οὗ φησιν Ἀκύλας, Ἀναποθήσεται ὕδατα ἀπὸ θαλάσσης. Ὁ δὲ Σύμμαχος, Ἀφανισθήσεται. Τροπικῶς δὲ θάλασσα, τὸ ταραχῶδες πλῆθος τῶν Αἰγυπτίων διὸ καὶ ἀνωτέρω τὰ πολλὰ ἔθνη ὡς θάλασσαν ἔφη κυμαίνουσαν. Καὶ ἐν οἷς περὶ τοῦ ἐκ ῥίζης Ἰεσσαὶ διελάμβανεν, ἔλεγε· καὶ ἐρημώσει Κύριος τὴν θάλασσαν Αἰγύπτου. Ταύτης δὲ τὸ πλῆθος καὶ Ἱερεμίας ἀκρίσιν ἀπείκασε καὶ δρυμῷ, λέγων· \"Ἐκκόψατε τὸν δρυμὸν αὐτῆς, λέγει Κύριος, ὅτι οὐ μὴ εἰκασθῇ, ὅτι πολὺ πληθυνεῖ ὑπὲρ ἀκρίδα, καὶ οὐκ ἔστιν αὐτοῖς ἀριθμός.\" Ἡ δὲ τοῦ ποταμοῦ ἔκλειψις, τῆς βασιλείας ἐστὶ σημαντικὴ, ὡς κἂν τοῖς περὶ τοῦ ἐκ ῥίζης ἔφασκεν Ἰεσσαὶ, καὶ ἐπιβαλεῖ Κύριος τὴν χεῖρα αὐτοῦ ἐπὶ τὸν ποταμὸν, καὶ τὰ ἑξῆς. Καὶ ἀλλαχοῦ δὲ εἴρηται, Ὁ δὲ ποταμὸς ἐκλείψει, καὶ ξηρανθήσεται πᾶσα συναγωγὴ ὕδατος. Μετὰ δὲ τὸν πρῶτον ποταμὸν, καὶ ἑτέρους ἐκλείψειν φησὶ καὶ τὰς διώρυγας, μετὰ τῆς βασιλείας καὶ τοὺς ἄρχοντας τοὺς κατὰ μέρος δηλῶν. Συναγωγὰς δὲ τὰς πολεμικὰς αὐτῶν δυνάμεις ἐκάλεσε. Καὶ Ἰεζεκιὴλ δὲ συνῳδὰ τούτοις φησί· Τάδε λέγει Κύριος· \"Ἰδοὺ ἐγὼ ἐπὶ σὲ Φαραὼ τὸν ἄρχοντα τὸν μέγαν, τὸν καθήμενον ἐν μέσῳ τῶν ποταμῶν αὐτοῦ.\" Μεθ' ὃ καί φησι· \"Προσκολλήσω τοὺς ἰχθύας τοῦ ποταμοῦ πρὸς πτέρυγάς σου.\" Καὶ μεθ' ἕτερα· \"Καὶ ἐκκενώσουσι πάντες τὰς μαχαίρας αὐτῶν εἰς Αἴγυπτον, καὶ πλησθήσεται ἡ γῆ τραυματιῶν. Καὶ δώσω τοὺς ποταμοὺς αὐτῶν ἐρήμους.\" Καὶ πάλιν·","english":"And a beast having iron teeth and iron claws. To which it is added: And the Egyptians shall drink water that is by the sea. In place of which Aquila says, Waters shall be drawn back from the sea. And Symmachus, They shall disappear. And figuratively the sea is the turbulent multitude of the Egyptians; therefore also above he called the many nations a surging sea. And in the passages where he was treating of the one from the root of Jesse, he said: and the Lord shall desolate the sea of Egypt. And Jeremiah likened its multitude to locusts and to a forest, saying: \"Cut down its forest, says the Lord, for it shall not be likened, for it shall multiply greatly beyond the locust, and there is no number to them.\" And the failing of the river is significant of the kingdom, as he also said in the passages about the one from the root of Jesse, and the Lord shall lay his hand upon the river, and the rest. And elsewhere it is said, And the river shall fail, and every gathering of water shall be dried up. And after the first river, he says that others also shall fail, and the channels, indicating along with the kingdom the rulers also in their several parts. And gatherings he called their warlike powers. And Ezekiel also, in harmony with these things, says: Thus says the Lord: \"Behold, I am against you, Pharaoh the great ruler, who sits in the midst of his rivers.\" After which he also says: \"I will cleave the fish of the river to your wings.\" And after other things: \"And all shall empty their swords into Egypt, and the land shall be filled with the wounded. And I will make their rivers desolate.\" And again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":291,"ref":"p291","source":"\"Ἐκεράτιζες τοῖς ποταμοῖς σου, καὶ κατεπάτεις τοὺς ποταμούς σου.\" Καὶ Ἱερεμίας δέ φησι· \"Τίς οὗτος; ὡς ποταμὸς ἀναβήσεται, καὶ ὡς ποταμοὶ κυμαίνουσιν ὕδωρ. Ὕδατα Αἰγύπτου [ὡς ποταμὸς ἀναβήσεται]. Δι' ὧν δηλοῦται τὰ\n\nπλήθη τῶν παρ' αὐτοῖς στρατευομένων, ὧν μέσων ἐγκαθήμενον τὸν δράκοντα εἰκὸς ἦν μεγαλαυχεῖν. Ἰχθύας δὲ τοὺς ὑποκειμένους τοῖς κατὰ μέρος νοήσομεν ἄρχουσιν. Ἐκεράτιζε δὲ τοῖς ὑπ' αὐτῷ στρατευομένοις οὓς καὶ καταπατεῖν αὐτὸν ἔφη τυραννικῶς δυναστεύοντα. Τροπικῶς γάρ φασιν ἀνάγκη ταῦτα νοεῖν, ὡς καὶ τὸ πρόσθεν ῥηθὲν ἔθνος ἀνέλπιστον καὶ καταπεπατημένον, οὗ οἱ ποταμοὶ διήρπασαν τὴν γῆν. Εἰ μὲν οὖν ἐπὶ τούτοις καὶ ἀνθρώπων ἀφανισμὸν ἐπῆγεν ἡ προφητεία, οὐδὲν ἐλείπετο ζητεῖν. Ἀκόλουθον γὰρ ἦν καὶ τὰ ζῶα πᾶσι τοῖς ὕδασι συναπόλλυσθαι. Νῦν δὲ μετὰ τὴν τῶν ὑδάτων ἀπώλειαν, πολυπληθίας ἐσομένης κατ' Αἴγυπτον μέμνηται, καὶ ὡς ἔσται θυσιαστήριον Κυρίῳ, ἐν ᾧ θύσειν τοὺς Αἰγυπτίους [φησί]. Καὶ πῶς ἐγίνοντο, εἰ τὸ ὕδωρ ἅπαν ἐξέλιπεν; ὅθεν τροπικῶς νοητέον ταῦτα σημαίνοντα τῶν Αἰγυπτίων τὴν βασιλείαν καὶ τὰ πλήθη τῆς μαχίμου δυνάμεως. Ἄλλοι δὲ ῥητῶς τὰ προειρημένα νοοῦντές φασιν, ὡς Οὐασπασιανὸς τὴν Ἰουδαίαν ἑλὼν κατ' Αἰγυπτίων ἐστράτευσε. Καὶ Θεὸς αὐτῷ κατὰ πάντα ποιήσας, πᾶσαν ὑδάτων συναγωγὴν ἀπεξήρανεν, ὡς ὑδάτων ἐνδείᾳ, τοῖς παρ' αἰγιαλὸν ὀρύγμασιν πότιμον πῶς ὕδωρ Αἰγυπτίους ζητεῖν, δι' ὧν τὸ τῆς θαλάσσης διηθούμενον ὕδωρ ποτιμώτερον γίνεται. Τότε φασὶν εἰς Αἴγυπτον ἐλθεῖν καὶ τοὺς τὸ σωτηρίον κήρυγμα διαγγέλλοντας.","english":"You gored with your rivers, and you trampled your rivers.\" And Jeremiah also says: \"Who is this that rises like a river, and like rivers that swell with water? Waters of Egypt [shall rise like a river].\" By these things is made clear the multitude of those who serve as soldiers among them, in the midst of whom the dragon, seated, was likely to boast greatly. And by \"fish\" we shall understand those subject to the rulers over the various parts. And he gored with those who served as soldiers under him, whom he also said he trampled, ruling tyrannically. For they say these things must be understood figuratively, as also the nation previously mentioned, beyond hope and trampled down, whose rivers plundered the land. If, then, the prophecy had brought destruction upon humans in addition to these things, nothing would have remained to seek. For it was consistent that the animals too should perish together with all the waters. But now, after the destruction of the waters, he makes mention of a great multitude that will be in Egypt, and that there will be an altar to the Lord, on which [he says] the Egyptians will sacrifice. And how did these things come to be, if all the water had failed? Hence these things must be understood figuratively, signifying the kingdom of the Egyptians and the multitudes of their fighting force. But others, understanding the aforementioned things literally, say that Vespasian, after capturing Judea, campaigned against the Egyptians. And God, having made all things work together for him, dried up every gathering of waters, so that for lack of water the Egyptians sought drinkable water somehow by digging pits along the shore, through which the water filtered from the sea becomes more drinkable. Then, they say, those who proclaimed the saving message also came to Egypt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":292,"ref":"p292","source":"Τῶν δὲ τὴν Αἴγυπτον οἰκούντων οἱ μὲν τὰ πεδία, οἱ δὲ τὰ ἕλη κεκλήρωνται, οἵπερ ἕλιοι καὶ βουκόλοι διὰ πλῆθος τῶν παρ' αὐτοῖς γινομένων βοῶν ὀνομάζονται. Χρῶνται δὲ οὐ σίτῳ καὶ οἴνῳ τούτων ἀποροῦντες, ἰχθύσι δὲ καὶ γάλακτι καὶ ζύψῳ καὶ τοῖς ἐξ ἑλῶν ἁπαλοῖς τεμνομένοις οἳ καὶ τὸ λινὸν ἐργαζόμενοι τὸ σχιστόν. Ὧν ἔνδεια, φησὶ, πάντων ἐκλελοιπότων τῶν ὑδάτων γενήσεται. Οἱ δὲ τὴν πρώτην ἐκδεδωκότες ἐξήγησιν, καὶ τοῦτον αὖθις ἀλληγοροῦσι τὸν τρόπον. Νόει ποταμὸν λέγοντες καὶ τὴν πάλαι παρ' Αἰγυπτίοις φιλοσοφίαν ἀκμάζουσαν. Εἴρηται γὰρ, καὶ ἐπαιδεύθη Μωσῆς πάσῃ σοφίᾳ Αἰγυπτίων, ἧς λόγος ἔῤῥει πολύς. Οὗ μέρη καὶ ποταμοὶ καὶ διώρυχες τῶν καθ' ἕκαστον παρ' αὐτοῖς μαθημάτων οἱ λόγοι, ἐξ ὧν ἐφύοντο οὐκ ἐλαία καὶ ἄμπελος, οὐκ ἀναγκαῖον ἢ κάρπιμον οὐδὲ ἓν, κάλαμος δὲ καὶ ἄχι, καὶ πάπυρος. Ὁ δὲ δράκων, ὃν ἔπλασεν ἐμπαίζειν αὐτῷ, παρ' Ἰὼβ λέγεται κοιτάζεσθαι παρὰ πάπυρον καὶ κάλαμον καὶ βούτομον. Καὶ Ἰεζεκιὴλ δὲ τὸν Φαραὼ κέκληκε δράκοντα· Ἵν' οὖν ἐκλείπῃ ταῦτα, δράκων τε Αἰγύπτιος, καὶ ἡ τούτου φιλοσοφία, Κύριος εἰκότως τούτοις ἐπιδημεῖ, ταῦτα μὲν παύων τῇ παρουσίᾳ, ἀντιδοὺς δὲ ποτὸν καινῶν ὑδάτων σωτήριον, περὶ οὗ πρόσθεν ἐλέγετο, καὶ ἀντλήσετε ὕδωρ μετ' εὐφροσύνης ἐκ τῶν πηγῶν τοῦ σωτηρίου. Καὶ ἀντὶ ποταμοῦ ποταμὸν, οὗ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ. Ὁρᾷς ὡς ἐπὶ ὠφελείᾳ ταῦτα τῶν Αἰγυπτίων θεσπίζεται; Διὸ κατὰ τοὺς ἑβδομήκοντα λέγεται τὸ, πίονται οἱ Αἰγύπτιοι τὸ ὕδωρ τὸ παρὰ θάλασσαν. ὁ δὲ ποταμὸς ἐκλείψει.","english":"Of those who inhabit Egypt, some have been allotted the plains and others the marshes, and these very people are called marsh-dwellers and cowherds because of the abundance of cattle that arise among them. They do not use grain and wine, being in want of these, but fish and milk and sour beer and the tender shoots cut from the marshes, who also work the split flax. Their want, he says, of all these things will come to be when the waters have failed. But those who have set forth the first interpretation allegorize this passage again in the following way. Understand, they say, that the river means the philosophy that once flourished among the Egyptians. For it has been said, \"And Moses was educated in all the wisdom of the Egyptians,\" of which the account flowed abundantly. Its parts—both rivers and channels—are the accounts of each of the individual branches of learning among them, from which there grew no olive and no vine, nor anything necessary or fruit-bearing, but reed and rush and papyrus. And the dragon, which he formed to mock him, is said in Job to couch beside the papyrus and the reed and the marsh grass. And Ezekiel too has called Pharaoh a dragon. In order, then, that these things may fail—the Egyptian dragon and his philosophy—the Lord reasonably visits these things, putting an end to them by his presence, and giving instead the saving drink of new waters, concerning which it was said before, \"And you shall draw water with gladness from the springs of salvation.\" And instead of a river, a river whose streams gladden the city of God. Do you see how these things are prophesied for the benefit of the Egyptians? Therefore, according to the Seventy, it is said: \"The Egyptians shall drink the water that is by the sea, but the river shall fail.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":293,"ref":"p293","source":"Μὴ ὑφεστῶτος γὰρ ὕδατος Αἰγυπτιακοῦ, μηδὲ ποτίμου τοῦ θαλαττίου τυγχάνοντος, καινὸν ὕδωρ αὐτοῖς ἐπαγγέλλεται. Ἀλλὰ γὰρ ἐκλειπόντων τῶν Αἰγυπτιακῶν ὑδάτων, οἱ θηραταὶ τῶν ἰχθύων, δηλαδὴ τῶν ἀνθρωπίνων ψυχῶν, πενθήσειν λέγονται τυγχάνοντες ἐναντίοι τοῖς, πρὸς οὓς ἔλεγεν ὁ Σωτήρ· Δεῦτε, καὶ ποιήσω ὑμᾶς ἁλιεῖς ἀνθρώπων. Ἐκεῖνοι γὰρ διὰ τῆς παρ' αὐτοῖς φιλοσοφίας καὶ γοητείας, τὰς ψυχὰς ἐδελέαζον οἱονεὶ σαγήνῃ, ταῖς τῶν λόγων πλοκαῖς συλλαμβάνοντες. Ἐναντία δὲ ταύτῃ σαγήνῃ περὶ ἧς εἴρηται· ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν σαγήνῃ βληθείσῃ εἰς τὴν θάλασσαν, καὶ συλλαβούσῃ ἀπὸ παντὸς γένους ἰχθύων. Τὸν λόγον τὸν περὶ τῆς βασιλείας τῆς παραβολῆς καὶ ἰχθύας τοὺς ἀνθρώπους ὑποδηλούσης. Πενθοῦσιν οὖν, ὡς μηκέτι διὰ τὸν παύσαντα Χριστὸν ἔχοντες ἐργασίαν, κατὰ τὸ, \"Ἀπολῶ τὴν σοφίαν τῶν σοφῶν, καὶ τὴν σύνεσιν τῶν συνετῶν ἀθετήσω.\" Καὶ τοὺς ἐργαζομένους τὸ λίνον, οὐ τὸ στέῤῥον καὶ ἀῤῥαγὲς, ἀλλὰ τὸν λόγον τὸν διεῤῥωγότα καὶ ἐσχισμένον. Καὶ βύσσος δὲ τοῦ τῶν Αἰγυπτίων ἠρδεύετο ποταμοῦ. Οἱ τοίνυν τούτων ἐργάται στενάξουσιν, ὅτε μηκέτι αὐτοῖς πρὸς περιβολὴν,","english":"For since there is no Egyptian water, nor is the sea water fit for drinking, he promises them new water. But when the Egyptian waters fail, the hunters of fish—that is, of human souls—are said to mourn, being opposed to those to whom the Savior said: \"Come, and I will make you fishers of men.\" For those men, through the philosophy and sorcery among them, used to lure souls as if with a net, catching them in the plaits of their arguments. But opposed to this net is that of which it is said: \"The kingdom of heaven is like a net cast into the sea, and gathering from every kind of fish,\" the word of the parable concerning the kingdom also indicating that the fish are men. They mourn, then, as no longer having work because of Christ who put an end to it, according to the saying: \"I will destroy the wisdom of the wise, and the understanding of the prudent I will set aside.\" And those who work the linen—not the firm and unbreakable linen, but the word that has been torn and split. And the fine linen of the Egyptians was watered by the river. Therefore the workers of these things will groan, when no longer for them for a covering,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":294,"ref":"p294","source":"καὶ κόσμον τῆς παρ' αὐτῶν σοφίας εὐπορεῖτο τὰ τούτων ὑφάσματα λόγοις τὸ ψεῦδος καλύπτουσιν ἀπατηλοῖς τε καὶ πιθανοῖς. Μεθ' ὧν στενάξουσι καὶ οἱ τὸν νόθον οἶνον, οὐ τὸν ἐξ ἀμπέλου κατασκευάζοντες. Ὧν δὴ πάντων χορηγὸς ὁ Αἰγυπτιακός ἐστι ποταμὸς, οὗ ἀποτρέπων ἕτερος προφήτης φησί· Τί σοι καὶ τῇ γῇ Αἰγύπτου τοῦ πιεῖν ὕδωρ Γηών; Τὰ δὲ τούτων ἑξῆς περὶ ἀφανῶν ἀρχόντων προλέγεται, οἳ ταῖς περιφανέσι καὶ μεγίσταις ἐφέδρευον πόλεσι, τῇ τε Τάνει καὶ Μέμφει. Τῇ δὲ ἡμέρᾳ ἐκείνῃ ἔσονται οἱ Αἰγύπτιοι, ὡς γυναῖκες, ἐν φόβῳ, ἐν τρόμῳ, ἀπὸ προσώπου τῆς χειρὸς Κυρίου Σαβαὼθ, ἣν αὐτὸς ἐπιβαλεῖ αὐτοῖς. Καὶ ἔσται ἡ χώρα τῶν Ἰουδαίων τοῖς Αἰγυπτίοις εἰς φόβητρον. Πᾶς ὃς ἐὰν ὀνομάσῃ αὐτὴν αὐτοῖς, φοβηθήσονται διὰ τὴν βουλὴν ἣν βεβούλευται Κύριος ἐπ' αὐτοὺσ9, κ.τ.λ.... ἐν κρίσει τοὺς θλίβοντας μετερχόμενος. Τούτῳ γὰρ τῷ τρόπῳ καὶ γνώσονται τὸν Κύριον ἐν τῷ τῆς θλίψεως καιρῷ, ὃν ἡμέραν ἐκάλεσε. Τινὲς δὲ πρὸς αὐτὴν ὅλως τὴν ἐπιδημίαν τὸν λόγον ἐξέλαβον. Τῆς γὰρ ἀνθρωπίνης φύσεως ὑπὸ τῶν δαιμόνων τυραννουμένης, φορτίῳ τε κακῶν συνεχομένης πολλῷ, ὡς αὐτοῦ βοῶντος τοῦ πράγματος, Θεὸς τὸ γένος ἠλέησεν. Οὕτω γὰρ λέγεται καὶ αἷμα τοῦ Ἄβελ βοᾷν, τὴν ἀτοπίαν τοῦ πράγματος βδελυξαμένου Θεοῦ. Πῶς γὰρ ἐκάλουν, φασὶν, ὃν ἠγνόουν τὸ πρότερον, ἀλλ' ἢ δι' ὧν ἔπασχον μόνον, ὅτε καὶ τὸν Λόγον αὐτοῖς ἐν ἀνθρωπείᾳ πέμπει μορφῇ; Καὶ σέσωκε κρίνων, τουτ' ἔστι δικαίαν ἐπ' αὐτοῖς ἐκφέρων τὴν κρίσιν, σειραῖς ζόφου τοὺς θλίβοντας παραδούς. Διό φησιν αὐτός· Νῦν κρίσις ἐστὶν τοῦ κόσμου τούτου·","english":"and the woven works of their wisdom, which cover falsehood with deceptive and persuasive words, provided an order of wisdom from them. Along with these, those who prepare the counterfeit wine—not the wine made from the vine—will groan. The provider of all these things is the Egyptian river, from which another prophet turns them away, saying: What have you to do with the land of Egypt, to drink the water of Gihon? What follows these things is foretold concerning the unseen rulers, who presided over the most conspicuous and greatest cities, both Tanis and Memphis. And in that day the Egyptians shall be as women, in fear and in trembling, from the face of the hand of the Lord Sabaoth, which he himself shall lay upon them. And the land of the Jews shall be a terror to the Egyptians. Everyone who names it to them shall be afraid, because of the counsel which the Lord has counseled against them, etc. ... visiting in judgment those who afflict them. For in this way they will also know the Lord in the time of affliction, which he called a day. But some understood the word as referring to the very visitation. For when human nature was being tyrannized by the demons and held fast by a great burden of evils, so that the matter itself cried out, God had mercy on the race. For thus it is said that the blood of Abel also cries out, God having loathed the monstrosity of the deed. For how, they say, did they call upon one whom they did not know before, except through what they suffered alone, when he also sends the Word to them in human form? And he has saved them, judging—that is, bringing a just judgment upon them, handing over those who afflict them to the cords of darkness. Therefore he himself says: Now is the judgment of this world;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":295,"ref":"p295","source":"νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω. Οὕτω Χριστὸς ἐδίκασε τυράννῳ καὶ κόσμῳ, εἵλκυσέν τε καὶ τοὺς Αἰγυπτίους πρὸς ἑαυτόν· ἀνθ' ὧν χαριστηρίους θυσίας ἐκτελοῦσιν ἐπαγγελλόμενοι, μέχρι τε παντὸς τοῖς τῆς πίστεως ἐναθλοῦσιν ἀγῶσι κατὰ τό· \"Εὔξασθε καὶ ἀπόδοτε.\" Ἐπιστῆσαι δὲ τὸν νοῦν ἀναγκαῖον, ὡς καινοῦ νόμου καὶ Καινῆς Διαθήκης παρίστησιν ὁ λόγος εἰσαγωγήν. Μωσέως γὰρ ἀπαγορεύσαντος ἐκτὸς, Ἱερουσαλὴμ μὴ δεῖν γενέσθαι θυσιαστήριον, καὶ τὴν τοῦ Λευῒ μόνην ἱερατεύειν φυλὴν ἐπιτάξαντος, πῶς ἡ προφητεία θυσιαστήριον ἐν Αἰγύπτῳ καθίστησιν, ἱερέας τε Θεοῦ τοὺς Αἰγυπτίους γενέσθαι φησί; Κατὰ δὲ τὸν Ἀπόστολον, μετατιθεμένης ἱερωσύνης, ἐξ ἀνάγκης καὶ νόμου μετάθεσις γίνεται. Μετὰ δὲ τὰ εἰρημένα φησὶν ὁ προφήτης· Καὶ πατάξει Κύριος τοὺς Αἰγυπτίους πληγῆ, καὶ ἰάσεται αὐτούς. \"Ὃν γὰρ ἀγαπᾷ Κύριος, παιδεύει. Μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται.\" Πληγὴν οὖν ἐπάγει τοῖς Αἰγυπτίοις, ὅτ' ἂν τύχωσι τούτου δεόμενοι, μὴ μηκύνων αὐτοῦ τὴν ὀργήν. Τινὲς δέ φασιν ὡς πληγὴν καλεῖ τὴν ὑπὸ Ῥωμαίοις δουλείαν, δι' ἧς αὐτοὺς ἰάσατο, πάροδον εἰς αὐτοὺς παρασχὼν τῷ σωτηρίῳ κηρύγματι. Πρότερον γὰρ οὐκ ἦν ἐπιφοιτᾷν ἀμίκτως διακειμένοις. Πλὴν ὠφελείᾳ, καὶ οὐ θυμῷ πληγὴν ἐπάγει Θεός. Ὅπερ εἰδότες οἱ προφῆταί φασι· \"Παίδευσον ἡμᾶς, Κύριε, πλὴν ἐν κρίσει, καὶ μὴ ἐν θυμῷ.\" Καὶ πάλιν· \"Ἐν θλίψει μικρᾷ ἡ παιδεία σου ἡμῖν.\" Καὶ τῇ τῶν Ἰουδαίων Συναγωγῇ φησιν· Ἐν πόνῳ καὶ μάστιγι παιδευθήσῃ, Ἱερουσαλήμ. Μεθ' ἅ φησι·","english":"Now the ruler of this world will be cast out. In this way Christ judged the tyrant and the world, and drew the Egyptians also to himself; in return for which they perform thank-offerings, making their promise, and to the end they strive in the contests of faith, according to the saying: \"Make your vows and pay them.\" But it is necessary to apply the mind to this, that the word presents the introduction of a new law and a New Covenant. For since Moses forbade an altar to be outside Jerusalem, and commanded that only the tribe of Levi should serve as priests, how does the prophecy establish an altar in Egypt, and say that the Egyptians shall become priests of God? But according to the Apostle, when the priesthood is changed, of necessity there is also a change of law. And after these things the prophet says: And the Lord will strike the Egyptians with a blow, and will heal them. \"For whom the Lord loves he disciplines, and he scourges every son whom he receives.\" He brings a blow, then, upon the Egyptians when they happen to need it, not prolonging his anger. But some say that he calls the servitude under the Romans a blow, through which he healed them, granting a passage for the saving proclamation to reach them. For formerly it was not possible to visit them while they were disposed in unmixed hostility. Yet God brings a blow for benefit, and not in wrath. Knowing this, the prophets say: \"Discipline us, O Lord, but in judgment, and not in wrath.\" And again: \"In a small affliction was your discipline to us.\" And to the Synagogue of the Jews he says: In toil and scourging shall you be disciplined, O Jerusalem. After which he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":296,"ref":"p296","source":"Τῇ ἡμέρᾳ ἐκείνῃ, κατὰ τὸν αὐτὸν δηλονότι καιρὸν, ἔσται ὁδὸς Ἀσσυρίοις πρὸς Αἰγυπτίους, οὔτω λέγων κατὰ τὴν παλαιὰν συνήθειαν, τούς τε Συρίαν καὶ Μεσοποταμίαν οἰκοῦντας, οἳ τοῖς Αἰγυπτίοις πολέμιοι διετέλεσαν, ὅτε πρὸ τῆς Ῥωμαίων ἀρχῆς ἰδίοις βασιλεῦσιν ἐκέχρηντο· οὗτοι μὲν τοῖς ἀπὸ Ἀντιόχου, Πτολεμαίοις δὲ ἐκεῖνοι· μέσοι δὲ ὅντες Ἰουδαῖοι ὑπ' ἀμφοτέρων ἀνὰ μέρος ἐβάλλοντο. Χριστὸς δὲ παραγενόμενος, ἡ πάντων εἰρήνη, οὐ μόνον τὰ ἐπίγεια τοῖς ἐπουρανίοις συνῆψεν· ἀλλὰ καὶ τὰ ἔθνη πρὸς ἄλληλα. Καθὰ καὶ ταῦτα τὰ τρία δυσμενῶς διακείμενα, καὶ μιᾶς ἠξίωσεν εὐλογίας, ὡς μηκέτι τὸν Ἰσραὴλ κατεπαίρεσθαι λαὸν Θεοῦ χρηματίζοντα καὶ μόνον εὐλογημένον. Πάντες γὰρ εὐσέβειαν ἐδιδάχθησαν, καὶ τῆς πρὸς ἀλλήλους ἀγάπης ἀντέχεσθαι. Τὰς γὰρ μαχαίρας εἰς ζιβύνας συγκόψαντες, ταύτας ἐπ' ἀλλήλους οὐκ αἴρουσιν ὑπὸ ζυγὸν ἕνα γεγονότες, πνευματικῶς μὲν Θεοῦ, σωματικῶς δὲ Ῥωμαίων. Δουλεύουσι δὲ τοῖς\n\nἈσσυρίοις Αἰγύπτιοι τὴν τῆς ἀγάπης δουλείαν. Ἢ, ὥς φασί τινες, διὰ τὰ Ῥωμαϊκὰ Σύρων ἐν Αἰγύπτῳ στρατόπεδα, Σύρους τέ τινας ἀρχικῆς ἐξουσίας δυνάμει καταδουλουμένους αὐτούς. Ὁ μὲν οὗν εὐλογημένος ἐν Αἰγύπτῳ καὶ ἐν Ἀσσυρίοις λαὸς, διὰ τῆς τῶν Ἐκκλησιῶν ὁρᾶται πολυπληθίας, ὁ δὲ ἐκ τοῦ Ἰσραὴλ κατὰ τὸν τοῦ κηρύγματος ἤκμασε χρόνον. Ἀπαρχὴ γὰρ τῆς εἰς Χριστὸν ἐγένοντο πίστεως, ἐξ ὧν εὐαγγελισταὶ, καὶ μαθηταὶ, καὶ ἀπόστολοι· διὸ πάντες οἱ τῶν τριῶν ἐθνῶν ἐπὶ γῆς εὐλόγηνται.","english":"In that day, at the same time evidently, there shall be a highway for the Assyrians to the Egyptians, speaking thus according to the ancient custom, both those who dwell in Syria and Mesopotamia, who continued hostile to the Egyptians when before the Roman empire they had used their own kings—these with the successors of Antiochus, and those with the Ptolemies; and the Jews, being in the middle, were struck by both in turn. But Christ, having come, the peace of all, not only joined earthly things to heavenly, but also the nations to one another. As also these three, being disposed with hostility, he deemed worthy of one blessing, so that Israel should no longer exalt itself, being called the people of God and alone blessed. For all were taught piety, and to hold fast to love for one another. For having beaten their swords into plowshares, they do not lift them against one another, having become under one yoke, spiritually of God, bodily of the Romans. And the Egyptians serve the Assyrians with the servitude of love. Or, as some say, because of the Roman camps of Syrians in Egypt, and certain Syrians enslaving them by the power of ruling authority. The people, then, blessed in Egypt and in Assyria, is seen through the multitude of the Churches, and that from Israel flourished at the time of the preaching. For they became the firstfruits of faith in Christ, from whom were evangelists, and disciples, and apostles; therefore all of the three nations on earth have been blessed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":297,"ref":"p297","source":"Ἀντὶ δὲ τοῦ, καὶ ἐν Ἀσσυρίοις, καὶ Ἀσσοὺρ ἐξέδωκαν οἱ λοιποὶ, ὡς ἂν μή τις τοὺς ἐν Αἰγύπτῳ καὶ Συρίᾳ νομίσειεν Ἰουδαίους, ἀλλ' αὐτοὺς Αἰγυπτίους καὶ αὐτοὺς Ἀσσυρίους. Τὸ δὲ θαυμαστὸν, ὅτι ὁ πρωτότοκος ἐν τέκνοις τρίτος ὠνόμασται. Παροινήσας γὰρ εἰς Χριστὸν, κατόπιν τέθειται τῶν ἐθνῶν. Ὅτ' ἂν γὰρ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε καὶ πᾶς Ἰσραὴλ σωθήσεται. Γῆν δὲ τὴν εὐλογημένην ὑπὸ Κυρίου νοήσεις τὴν Ἐκκλησίαν, καὶ μάλιστα τὴν ἐπουράνιον, ἣν οἱ πραεῖς κληρονομήσουσιν, ὅπου καὶ Ἱερουσαλὴμ ἐπουράνιος, καὶ ὄρος Σιών· νοοῖτο δ' ἂν Ἰσραὴλ καὶ ὁ Θεοφιλὴς τῶν ἁγίων χορὸς ἐκ τοῦ τῶν Ἰουδαίων ἔθνους προεξεληλυθότων τοῦ βίου· διόπερ εἴρηται, καὶ ἡ κληρονομία μου Ἰσραήλ. Σχοίνισμα γὰρ κληρονομίας αὐτοῦ Ἰσραὴλ, καθὰ δὴ λέγει Μωσῆς. Ὁ δὲ προφήτης θαυμάζων, εἰ οἱ τῶν ἄλλων δεισιδαίμονες μᾶλλον Αἰγύπτιοι τὸν τῶν ἐχθρῶν Θεὸν Ἰουδαίων τιμήσουσιν, ἐμφατικώτατα λίαν, συνεχῶς τοῦτον, ἃ τὸ τῶν Αἰγυπτίων φησί· ποτὲ μέν· Ἔσονται Αἰγύπτιοι ὀμνύοντες τῷ ὀνόματι Κυρίου Σαβαώθ· ποτὲ δέ· Ἔσται θυσιαστήριον τῷ Κυρίῳ ἐν χώρᾳ Αἰγυπτίων. Καὶ πάλιν· Ἔσται εἰς σημεῖον εἰς τὸν αἰῶνα Κύριος ἐν χώρᾳ Αἰγύπτου. Καὶ αὖθις· Ἔσται γνωστὸς Κύριος τοῖς Αἰγυπτίοις. Καὶ πάλιν· Γνώσονται οἱ Αἰγύπτιοι τὸν Κύριον. Καὶ Συρίαν δὲ, ὡς ἔοικεν, ἐν ἐμφάσει παρέλαβεν, ἐν ᾗ φασι γνησίους προσκυνητὰς, καὶ ἀδελφὴν, καὶ γείτονα τῆς Αἰγυπτίων ἐπιτηδεύοντας ἄσκησιν. ΚΕΦΑΛ. Κʹ. α ʹ.","english":"But instead of \"and among the Assyrians,\" the rest rendered it \"and Assur,\" so that no one might suppose the Jews in Egypt and Syria to be meant, but the Egyptians themselves and the Assyrians themselves. And the wonderful thing is that the firstborn among children has been named third. For having insulted Christ, he has been placed behind the nations. For when the fullness of the nations has come in, then all Israel will be saved. And by the land blessed by the Lord you will understand the Church, and especially the heavenly one, which the meek will inherit, where also is the heavenly Jerusalem and the mountain of Zion; and Israel might be understood as the God-beloved choir of the saints who have gone forth from the nation of the Jews before the world; therefore it has been said, \"and my inheritance is Israel.\" For Israel is the portion of his inheritance, as indeed Moses says. And the prophet, marveling that the Egyptians, more superstitious than others, will honor the God of the Jews, their enemies, says this very emphatically and repeatedly, the things of the Egyptians: sometimes, \"The Egyptians will be swearing by the name of the Lord Sabaoth\"; and sometimes, \"There will be an altar to the Lord in the land of the Egyptians.\" And again: \"The Lord will be for a sign forever in the land of Egypt.\" And again: \"The Lord will be known to the Egyptians.\" And again: \"The Egyptians will know the Lord.\" And Syria, as it seems, he has included with emphasis, in which they say there are genuine worshippers, and a sister and neighbor practicing the discipline of the Egyptians. CHAPTER 20. 1.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":298,"ref":"p298","source":"Τοῦ ἔτους οὗ εἰσῆλθε Τανάθαν εἰς Ἄζωτον, ἡνίκα ἐπεστάλη ὑπὸ Ἄρνα βασιλέως Ἀσσυρίων, καὶ ἐπολέμησε τὴν Ἄζωτον, καὶ κατελάβετο αὐτὴν, τότε ἐλάλησε Κύριος πρὸς Ἡσαΐαν, λέγων· Πορεύου καὶ ἄφελε τὸν σάκκον ἀπὸ τῆς ὀσφύος σου9, κ.τ.λ. Ἄλωσιν Αἰγυπτίων ὑπ' Ἀσσυρίων προλέγει ὁ περὶ τῆς εἰρήνης αὐτῶν ἐν τοῖς πρὸ τούτων διαλαβών· Ἐροῦμεν οὖν, ὡς τὰ μακροῖς ὕστερον χρόνοις ἐσόμενα διὰ τῶν ὅσον οὔπω μελλόντων πληροῦσθαι πιστοποιεῖ. Τὰ μὲν γὰρ εἰρημένα χρηστὰ, τὴν τοῦ Σωτῆρος ἐπιδημίαν ἀνέμενεν ἐπὶ νεφέλης κούφης ἥξειν εἰς Αἴγυπτον μέλλοντος. Τὰ δὲ νῦν ἐπ' αὐτῶν τῶν τοῦ προφήτου χρόνων συμβέβηκεν. Ταῦτα δὲ τοῖς Ἰουδαίοις προλέγεται τῇ τῶν Αἰγυπτίων συμμαχίᾳ προσδοκῶσι διαφεύγειν τὴν ὑπ' Ἀσσυρίων μέλλουσαν ἅλωσιν, οἳ καὶ δὴ πλησίον ἦσαν ἑλόντες τὴν Ἄζωτον τῆς Παλαιστίνης μεγίστην καὶ δυνατωτάτην πόλιν ὑπάρχουσαν, ὡς ἂν τοῖς ἐκ γειτόνων πτοηθέντες κακοῖς, πᾶσαν ἀνθρωπίνην ἀπογνόντες ῥοπὴν, ἐπιστραφέντες πρὸς Κύριον, τὰ μέλλοντα κερδάνωσι δυσχερῆ. Καί γ' οὖν τις ἔφη προφήτης· \"Καὶ ἦν Ἐφραῒμ περιστερὰ ἄνους οὐκ ἔχουσα καρδίαν· \"Αἴγυπτον ἐπεκαλεῖτο καὶ εἰς Ἀσσυρίους ἐπορεύθησαν. Καὶ ὁ παρὼν δὲ προφήτης φησίν· \"Οὐαὶ οἱ καταβαίνοντες εἰς Αἴγυπτον ἐπὶ βοήθειαν, οἱ ἐφ' ἵπποις πεποιθότες καὶ ἐφ' ἅρμασιν.\" Τανάθαν δὲ στρατηγὸς τοῦ τῶν Ἀσσυρίων βασιλέως ὑπάρχων εἷλε τὴν Ἄζωτον.","english":"In the year when Tanathan entered Azotus, when he was sent by Arna king of the Assyrians, and he made war on Azotus and took it, then the Lord spoke to Isaiah, saying: Go and take off the sackcloth from your waist, etc. He foretells the capture of the Egyptians by the Assyrians, having discussed their peace in the preceding passages. We shall say, then, that he confirms as trustworthy the things that will happen in later times by means of those that are about to be fulfilled at any moment. For the good things that were spoken awaited the coming of the Savior, who was going to come upon a swift cloud into Egypt. But the present things happened in the prophet's own times. These things are foretold to the Jews, who expected to escape the coming capture by the Assyrians through an alliance with the Egyptians—who were indeed near, having taken Azotus, which was the greatest and most powerful city of Palestine—so that, frightened by the evils at hand, having abandoned all human reliance and turned to the Lord, they might gain the coming hardships. And indeed a certain prophet said: \"And Ephraim was a senseless dove, having no heart; they called upon Egypt and went to the Assyrians.\" And the present prophet also says: \"Woe to those who go down to Egypt for help, who trust in horses and in chariots.\" But Tanathan, being a general of the king of the Assyrians, took Azotus.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":299,"ref":"p299","source":"Τότε τοίνυν ὁ προφήτης ἑνὶ πρότερον χρώμενος ἱματίῳ τριχώδει τε καὶ παχεῖ δι' ἄκραν φιλοσοφίαν, καὶ διὰ τὸ πενθεῖν τοὺς ἀσεβοῦντας ἐν Ἰσραὴλ, ἀποδύσασθαι καὶ τοῦτο προστάττεται, γυμνός τε καὶ ἀνυπόδετος περινοστεῖν Ἱερουσαλὴμ εἰς τύπον τῆς μελλούσης Αἰγυπτίοις αἰχμαλωσίας· τὸ γὰρ τῆς θέας παράδοξον, ψιλοῦ λόγου μᾶλλον ὑπῆρχε πιστότερον, ἐναργῶς τε φόβον εἰργάζετο, καὶ μάλιστα τοῖς εἰωθόσι προφητικῶν λόγων ὑπερορᾷν, καὶ τοῖς προφήταις λέγειν· Ἄλλα ἡμῖν λαλεῖτε, καὶ ἀναγγέλλετε ἡμῖν ἑτέραν πλάνησιν· ὡς ἂν ὁρῶντες τὴν ἀτοπίαν τοῦ σχήματος, αὐτοὶ τούτου τὴν αἰτίαν πυνθάνοιντο. Τὸν δὲ προφητικὸν θαυμάζειν ἄξιον βίον, περὶ ὧν φησιν ὁ\n\nθεῖος Ἀπόστολος· \"Περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν.\" Καὶ ὡς Θεῷ μὲν ἦσαν εὐπειθεῖς πᾶσαν δὲ ἀνθρωπίνην ὑπερενήχοντο δόξαν. Ὡς Ἰουδαῖοι δὲ τῇ τῶν Αἰγυπτίων ἐθάῤῥουν δυνάμει, οὕτω τὴν τῶν Αἰθιόπων Αἰγύπτιοι. Ὧν ἔθνος οἱ Βλέμμυες εὔστοχοι τοξόται καὶ χρίοντες ὀλεθρίῳ φαρμάκῳ τῶν βελῶν τὰς ἀκίδας, ὑφ' ὧν οἱ βληθέντες ὡς ἑρπετῶν ἰοβόλων ἀπώλλυντο. Τριετῆ δὲ χρόνον τούτοις ἀμφοτέροις περικαθήμενος, κατὰ μέρος ἐχειροῦτο τὰς πόλεις τῶν Ἀσσυρίων ὁ βασιλεὺς, ὡς θαυμᾶσαι τοὺς Αἰγυπτίους, εἰ καὶ τοὺς Αἰθίοπας ἐδυνήθη χειρώσασθαι. Οὕτως ἀγαθὸν ἐλπίζειν ἐπὶ Κύριον μᾶλλον, ἢ πεποιθέναι ἐπ' ἄνθρωπον. Καὶ ἐπικατάρατος μὲν ὃς τὴν ἐλπίδα ἔχει ἐπ' ἄνθρωπον, εὐλογημένος δὲ ὃς πέποιθεν ἐπὶ Κυρίῳ. Καὶ ἔσται Κύριος ἐλπὶς αὐτοῦ. Νῆσον δὲ τὴν Αἴγυπτον εἴρηκεν, ἣν δὴ περισφίγγει πανταχόθεν ὁ Νεῖλος. ΚΕΦΑΛ. ΚΑʹ. ΤΟ ΡΗΜΑ ΤΗΣ ΕΡΗΜΟΥ. αιʹ.","english":"At that time, therefore, the prophet, who previously wore a single garment, hairy and thick, on account of extreme asceticism and because he mourned for the impious in Israel, is commanded to strip off even this and to go about Jerusalem naked and barefoot as a type of the coming captivity of the Egyptians. For the paradox of the sight was more trustworthy than mere word, and it visibly produced fear, especially in those accustomed to despise prophetic words and to say to the prophets: \"Speak other things to us, and announce to us another delusion\"—so that, seeing the strangeness of his appearance, they might themselves inquire into its cause. One must marvel at the prophetic life, concerning which the divine Apostle says: \"They went about in sheepskins, in goatskins.\" And how they were obedient to God and rose above all human glory. But just as the Jews trusted in the power of the Egyptians, so the Egyptians trusted in that of the Ethiopians. The nation of the Blemmyes are skilled archers, and they smear the tips of their arrows with deadly poison, from which those struck perished like those bitten by venomous serpents. For three years the king, encamping against both of these, subdued the cities of the Assyrians one by one, so that the Egyptians would marvel if he was able to subdue even the Ethiopians. Thus it is good to hope in the Lord rather than to trust in man. And cursed is he who has his hope in man, but blessed is he who trusts in the Lord. And the Lord shall be his hope. He has called Egypt an island, which the Nile encircles on every side. CHAPTER 21. THE WORD OF THE DESERT. 11.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":300,"ref":"p300","source":"Ὡς καταιγὶς δι' ἐρήμου διέλθοι, ἐξ ἐρήμου ἐρχομένη ἐκ γῆς, φοβερὸν τὸ ὅραμα καὶ σκληρὸν ἀνηγγέλη μοι. Ὁ ἀθετῶν ἀθετεῖ. Ὁ ἀνομῶν ἀνομεῖ. Ἐπ' ἐμοὶ οἱ Ἐλαμῖται, καὶ οἱ πρέσβεις τῶν Περσῶν ἐπ' ἐμὲ ἔρχονται9. κ.τ.λ. Περὶ Βαβυλῶνος μὲν τὰ προκείμενα, ὡς δηλοῖ τό· Πέπτωκε Βαβυλών. Καὶ τό· Ἐπ' ἐμοὶ οἱ Ἐλαμῖται καὶ πρέσβεις τῶν Περσῶν. Ἢ κατὰ Σύμμαχον, Ἀνάστηθι Ἐλάμ. Πολιορκεῖτε Μῆδοι. Καὶ οἱ λοιποὶ δὲ, καὶ τὸ Ἑβραϊκὸν, Μῆδοι, φασὶν, οἳ καὶ καθεῖλον τὴν Βαβυλωνίων ἀρχήν. Πρὸς οὓς ἔλεγεν ἄνω· \"Ἰδοὺ ἐπεγερῶ ὑμῖν τοὺς Μήδους.\" Περὶ ὧν καὶ Ἱερεμίας φησίν· \"Ἤγειρε Κύριος τὸ πνεῦμα βασιλέως Μήδων, ὅτι εἰς Βαβυλῶνα ἡ ὀργὴ αὐτοῦ.\" Καὶ πάλιν· \"Δότε [εἰς] τὴν Βαβυλῶνα βελοστάσεις.\" Ῥηθείη δὲ καὶ κατ' αὐτοὺς Ἑβδομήκοντα, ὅτι Πέρσαι τοὺς Μήδους οὐκ εἰς μακρὰν διαδεξάμενοι καθεῖλον τῆς Βαβυλῶνος τὰ λείψανα. Πρὸς δὲ τὴν ὅρασιν Αἰγύπτου τι ταῦτα συντείνει καίτοι τῆς Βαβυλῶνος ἰδίας τυχούσης ὁράσεως κατὰ μέν τινας, ἵνα πείσῃ τοὺς Ἰουδαίους μὴ θαῤῥεῖν ἐπὶ τοῖς Βαβυλωνίοις, ὡς καὶ αὐτοῖς ἁλωσομένοις. Φησὶ γάρ τις προφήτης· \"Αἴγυπτον ἐπεκαλεῖτο, καὶ εἰς Ἀσσυρίους ἐπορεύθησαν.\" Ἢ παρακαλῶν αὐτοὺς, ἐφ' οἷς εἷλον τὴν πόλιν καὶ τὸν ναὸν οἱ Ἀσσύριοι. Κατὰ δὲ τοὺς ἀκριβεστέρους, περὶ τῆς ὑπ' Ἀσσυρίων ἁλώσεως Αἰγύπτου, καὶ τῶν Αἰθιόπων εἰπὼν, ἀναγκαίως διδάσκει καὶ οἷα τοῖς ἑλοῦσι συμβήσεται. Θεὸς γὰρ κρίσει δικαίᾳ τοὺς μὲν Αἰγυπτίους Ἀσσυρίοις, τούτους δὲ Μήδοις, κἀκείνους Πέρσαις, καὶ τούτους ἑτέροις εἰς καθαίρεσιν τῆς μεγαλαυχίας παρέδωκεν. Ἔρημον δὲ Βαβυλῶνα καλεῖ, τὴν μέλλουσαν ταύτης ἐρημίαν δηλῶν.","english":"Like a tempest through the desert it shall pass, coming from the desert, from the land; the vision, fearful and harsh, was announced to me. The one who sets aside sets aside. The one who acts lawlessly acts lawlessly. Against me are the Elamites, and the envoys of the Persians come against me, etc. The things set before us concern Babylon, as is clear from \"Babylon has fallen,\" and from \"Against me are the Elamites and the envoys of the Persians,\" or, according to Symmachus, \"Arise, Elam; besiege, Medes.\" And the rest, and the Hebrew, say \"Medes,\" who also brought down the empire of the Babylonians. To them he said above: \"Behold, I will rouse against you the Medes.\" Concerning whom Jeremiah also says: \"The Lord stirred up the spirit of the king of the Medes, because his wrath is against Babylon.\" And again: \"Give [against] Babylon battering-rams.\" It might also be said according to the Seventy themselves that the Persians, having not long after succeeded the Medes, brought down the remnants of Babylon. These things contribute to the vision of Egypt, although Babylon has obtained its own vision, according to some, so that he might persuade the Jews not to trust in the Babylonians, as though they too would be captured. For a certain prophet says: \"They called upon Egypt, and they went to the Assyrians.\" Or encouraging them, on account of the fact that the Assyrians took the city and the temple. But according to the more accurate, having spoken concerning the capture of Egypt by the Assyrians and of the Ethiopians, he necessarily teaches also what will befall those who captured them. For God, by just judgment, handed over the Egyptians to the Assyrians, and these to the Medes, and those to the Persians, and these to others, for the destruction of their boastfulness. And he calls Babylon a desert, indicating its coming desolation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":301,"ref":"p301","source":"Τὸ δὲ Ἑβραϊκὸν καὶ οἱ λοιποὶ τὸ, θαλάσσης προσέθηκαν, ὡς τῆς πόλεως πάλαι κυμαινούσης τοῖς πλήθεσιν. Περὶ ἧς Ἱερεμίας ὡς ἐκ προσώπου λέγει Θεοῦ. \"Καὶ ἐρημώσω τὴν θάλασσαν αὐτῆς.\" Ἑξῆς δὲ πάλιν ὁ αὐτὸς τὸ πλῆθος τῶν ἐπελθόντων αὐτῇ Μήδων παρίστησι λέγων· \"Ἀνέβη ἐπὶ Βαβυλῶνα ἡ θάλασσα.\" Πρὸ δὲ τούτων ἔφη περὶ αὐτῆς. \"Ἀνεβίβασα ἐπ' αὐτὴν ὡς ἀκρίδων πλῆθος.\" Τὰ δὲ τῆς ῥήσεως τῆς παρούσης διαφόροις προσώποις διῄρηται· καὶ τὴν ἀρχὴν οἱ μὲν ἀπὸ προσώπου Βαβυλῶνός φασιν, ὡς ἀκουσάσης τὰ μέλλοντα δυσχερῆ, καὶ Εἴθε παρέλθοι, λεγούσης, ὡς πνεῦμα δι' ἐρήμου χωροῦν. Ὧν γὰρ ἡ ἀκοὴ φοβεῖ, τίς ἡ πεῖρα γενήσεται; μὴ οὖν γένοιτο τὴν φήμην εἰς ἔργον ἐλθεῖν. Κατὰ δέ τινας, ὁ προφήτης, ἀναγγελθέντων αὐτῷ παρὰ Θεοῦ τῶν συμβησομένων αὐτῇ περὶ Μήδων, φησὶν ὡς οὕτω διελεύσονται τὴν ἔρημον καθιππεύοντες, ὡσανεὶ καὶ ἀνέμων καταιγὶς δι' ἐρήμου διέλθοι, τὴν κόνιν ἐξανιστᾶσα καὶ συγχέουσά πως τὸ πᾶν. Ἀνηγγέλη δέ μοι, διατοῦτό φησιν, ἐπείπερ ὁμοῦ τῇ θέᾳ καὶ τῶν πραγμάτων τὴν ἔκβασιν ἐδιδάσκετο. Εἶτά φησιν· Ὁ ἀθετῶν ἀθετεῖ. Ἀνεπίπληκτον γὰρτῶν ἐπιόντων τὸ θράσος μηδὲν μήτε μέτρου μήτε φειδοῦς λογιζόμενον. Ἔλεγεν δὲ καὶ ἐν τῇ κατὰ Βαβυλῶνος ὁράσει· Ἰδοὺ ἐγὼ ἐπάγω ὑμῖν τοὺς Μήδους, οἳ οὐ λογίζονται ἀργύριον, οὐδὲ χρυσίου χρείαν ἔχουσι. Τοξεύματα νεανίσκων συντρίψουσιν. Τῆς τούτων οὖν καταιγίδος ἐπ' ἐμὲ χωρούσης, τί πράξω, φησὶν, ἡ Βαβυλὼν, ἀλλ' ἢ στενάξω μόνον ἐμαυτὴν παραμυθουμένη, ἡ πρὶν ὑπερήφανος, καὶ τοῖς ἄλλοις ἐπάγουσα","english":"But the Hebrew text and the rest have added \"of the sea,\" since the city was of old tossed like waves by its multitudes. Concerning which Jeremiah speaks as from the person of God: \"And I will make desolate her sea.\" Next, again, the same prophet sets forth the multitude of the Medes who came against her, saying: \"The sea has come up against Babylon.\" And before these things he said concerning her: \"I have brought up against her a multitude as of locusts.\" But the words of the present utterance are divided among different persons; and as for the beginning, some say it is from the person of Babylon, as having heard the hard things to come, and saying, \"Would that it might pass by,\" as a wind passing through the desert. For if the report terrifies, what will the experience be? So then, may the rumor not come to deed. But according to some, the prophet, when the things that would befall her concerning the Medes had been announced to him by God, says that they will thus pass through the desert riding, as if indeed a storm of winds should pass through the desert, raising the dust and throwing everything into confusion. \"And it was announced to me,\" he says therefore, since together with the vision he was also taught the outcome of the events. Then he says: \"The one who sets aside sets aside.\" For the boldness of those who come on is beyond reproach, reckoning nothing of either measure or sparing. And he spoke also in the vision against Babylon: \"Behold, I am bringing upon you the Medes, who do not reckon silver, nor have need of gold. They will shatter the bows of young men.\" Since, therefore, the storm of these is coming upon me, what shall I do, says Babylon, except only groan, consoling myself, I who was formerly proud and brought upon others","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":302,"ref":"p302","source":"στεναγμούς; Ἡ γὰρ ὀσφύς μου, φησὶν, ὑπὸ τῆς ἀγγελίας ἐκλέλυται γυναικὸς τικτούσης δίκην, ἡ πρότερον ἐσφιγμένη τε καὶ νεανική. Τινὲς δὲ ὡς ἀπὸ προσώπου τοῦ βασιλέως Ἀσσυρίων εἰρῆσθαί φασιν, Ἅπτου. Ὁ ἀθετῶν ἀθετεῖ. Εἴτε δὲ οὗτος, εἴτε Βαβυλὼν, Ἠδίκησα τὸ μὴ βλέπειν, φησὶν, ἐν ἐξομολογήσεως τρόπῳ. Οὐκ ἠνειχόμην γὰρ παραινέσεως σπουδὴν ποιουμένη μηδὲν βλέπειν ὀρθὸν ἤγουν ποιούμενος. Νυνὶ γυναικοπρεπὲς ἀφίησι δάκρυον, ἤγουν· Δυσήκοος γέγονα, οὐκ ἀξιώσας βλέπειν τίς ὁ φύσει Θεός. Ἤκουσα γὰρ τὴν Ἰουδαίων λατρείαν ἐπιστρατεύσας αὐτοῖς τήν τε πόλιν πορθήσας καὶ τὸν ναόν. Ἀλλὰ καὶ Ἰωνᾶς ἡμῖν ἦλθε κηρύττων μετάνοιαν, καὶ μετανοήσας πάλιν ἠδίκησα. Πρὸς τὸ χρήσιμον δὲ τῶν ἀκουόντων φίλον ἐστὶ προσωποποιεῖν τῇ Γραφῇ. Ἐφ' οἷς φησιν· Ἑτοιμάσατε τράπεζαν. Τοῦτό φησιν ὁ προφήτης σαφῆ τῆς ἐπ' αὐτοῖς ὀργῆς τὴν αἰτίαν ποιῶν, τοῦ Βαλτάσαρ τὸ δεῖπνον τὸ παρὰ Δανιὴλ αἰνιττόμενος, ὅτε τοῖς σκεύεσιν ἐμπαροινήσας τοῖς ἱεροῖς, καὶ μὴ γνοὺς ὅτι Θεοῦ δυνάμει τὴν Ἰουδαίαν κεχείρωται, ἀναθεὶς δὲ τὴν αἰτίαν τοῖς ἑαυτοῦ Θεοῖς, τὴν γραφὴν εἶδεν ἐν τῷ τοίχῳ σημαίνουσαν αὐτῷ τὴν τῆς βασιλείας καθαίρεσιν. Ἐν ἤθει τοίνυν αὐτοῖς τρυφᾷν ὁ προφήτης παρακελεύεται· καὶ τί τὸ μετὰ τοῦτο; πόλεμοι τὴν πανήγυριν διαδέξονται, ὡς μικροῦ δεῖν ἐξ αὐτοῦ δραμεῖν τοῦ ποτοῦ πρὸς ὅπλα. Τινὲς δὲ τὸ, ἑτοιμάσατε τράπεζαν, τὸ προφητικὸν πνεῦμα λέγειν φασὶ πρὸς τοὺς μέλλοντας ἑλεῖν Βαβυλῶνα, Ἐλαμίτας, καὶ Μήδους, καὶ τοὺς πρέσβεις Περσῶν, διεγεῖρον αὐτοὺς πρὸς τὸν πόλεμον καὶ τὴν ἐπ' ἀδείας ὡς ἐπὶ νίκῃ μελλούσῃ τρυφήν.","english":"groanings? \"For my loins,\" he says, \"are weakened by the report, like a woman in labor, though formerly they were firm and youthful.\" But some say this was spoken as from the person of the king of the Assyrians: \"I have sinned.\" \"The one who rejects rejects.\" Whether it is this one or Babylon, he says, \"I have done wrong by not seeing,\" in the manner of confession. For I did not endure the earnestness of exhortation, making nothing right—that is, doing nothing right. Now he lets fall a womanly tear, that is: I have become hard of hearing, not deeming it worthy to see who is God by nature. For I heard of the worship of the Jews when he campaigned against them and sacked both the city and the temple. But Jonah also came to us proclaiming repentance, and having repented I did wrong again. For the benefit of the hearers it is a friendly thing for Scripture to employ personification. Wherefore it says: \"Prepare a table.\" The prophet says this, making the cause of the wrath against them clear, alluding to the banquet of Belshazzar in Daniel, when he raged drunkenly against the sacred vessels, and not knowing that by God's power he had subdued Judea, but attributing the cause to his own gods, he saw the writing on the wall signifying to him the overthrow of his kingdom. In character, then, the prophet urges them to revel; and what comes after this? Wars will succeed the festival, so that one might almost run from the drinking itself to arms. But some say that the prophetic spirit speaks the words \"Prepare a table\" to those who were about to capture Babylon—the Elamites and Medes and the envoys of the Persians—rousing them to war and to unrestrained luxury as though victory were at hand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":303,"ref":"p303","source":"Ὁ δὲ τὸ πνεῦμα προφήτης ἔχων· Ταῦτα λέγω, φησὶν, Ἐπειδήπερ οὕτως εἶπε Κύριος πρός με· Βαδίσας στῆσον σεαυτῷ σκοπόν· καὶ ὃ ἐὰν ἴδῃ ἀπαγγειλάτω, ὁ σκοπὸς δηλονότι. Καὶ εἶδεν ἀναβάτας ἱππεῖς δύο. Ὁ δὲ Σύμμαχος ἅρμα ζεῦγος ἵππων. Καὶ πάλιν ὁρᾷ δύο, τὸν μὲν ὄνῳ τὸν δὲ καμήλῳ ὀχούμενον. Ἐδήλουν δὲ οἱ μὲν ὄντες ἐφ' ἵππων τὴν τῶν πολεμίων παράταξιν. Οἱ δὲ τὴν ἐπὶ τῶν νωτοφόρων πρὸς τὴν χρείαν παραγωγὴν καὶ λαφύρων μέλλουσαν ἀποκομιδήν. Καὶ ἀλλαχοῦ γάρ φησιν· \"Ἔφερον ἐπ' ὄνων καὶ καμήλων τὸν πλοῦτον αὐτῶν.\" Τοῦ σκοποῦ ταῦτα τεθεαμένου, Κύριος τῷ προφήτῃ φησίν· Ἀκρόασαι ἀκρόασιν πολλὴν, καὶ κάλεσον Οὐρίαν εἰς τὴν σκοπιάν. Τὸ δὲ Οὐρίαν Ἀκύλας ἐξέδωκε λέοντα. Ὁ δὲ Σύμμαχος λέαιναν. Ὁ δὲ Θεοδοτίων Ἀριήλ. Οὕτω γὰρ ἔχει καὶ τὸ Ἑβραϊκόν. Ἀλλ' οὐκ Οὐρίαν,ὡς μὴ δύνασθαι τὸν εἰρημένον πρόσθεν ἱερέα σημαίνεσθαι. Ἀκρόασαι τοίνυν ἀκρόασιν, ἔφη, πολλὴν, καὶ κάλει τὸν Ἀριὴλ, ὡς ἂν καὶ τοῦτον ὁ σκοπὸς ἅμα σοὶ θεωρήσειεν. Ὡς σὺν αὐτῷ γὰρ ἱστάμενος ὁ προφήτης φησίν· Ἔστην διὰ παντὸς ἡμέρας καραδοκῶν τὴν μέλλουσαν ὄψιν τοῦ λέοντος. Ἡμέραν δὲ διατελέσας καὶ νύκτα, φησίν· Ἰδοὺ αὐτὸς ἔρχεται ἀναβάτης ξυνωρίδος. Ἦν δὲ οὗτος ἢ τιμωρός τις ἄγγελος ἐπάγων Βαβυλῶνι τὴν τῆς ἁλώσεως δίκην, ὁ Ἀριὴλ ἴσως ὀνομαζόμενος· ἢ αὐτὸς ἐκεῖνος, Ὁ ὡς λέων ὠρυόμενος καὶ ζητῶν τίνα καταπίῃ. Νοήσας δὲ ὡς τιμωρητικός ἐστιν ἄγγελος βοᾷ· Πέπτωκε, πέπτωκε Βαβυλών. Ὁ μὲν οὗν πρῶτος σκοπὸς ὑποδεέστερος ὢν τοῦ προφήτου τὸ πλῆθος ἑώρα τῶν ἐπιέναι τῇ Βαβυλῶνι μελλόντων·","english":"But the prophet, having the Spirit, says: \"I speak these things,\" he says, \"because thus the Lord said to me: Go, set yourself a watchman; and whatever he sees, let him report\"—the watchman, clearly. \"And he saw two mounted horsemen.\" But Symmachus has \"a chariot, a pair of horses.\" And again he sees two, one riding on a donkey and the other on a camel. Those on horses indicated the array of the enemy; those on beasts of burden indicated the conveyance of supplies for need and the coming transport of spoils. For elsewhere he says: \"They carried their wealth on donkeys and camels.\" When the watchman had seen these things, the Lord says to the prophet: \"Hear a great hearing, and call Uriah to the watchtower.\" But Aquila rendered \"Uriah\" as \"lion\"; Symmachus as \"lioness\"; Theodotion as \"Ariel.\" For thus the Hebrew also has it. But not \"Uriah,\" so that the priest mentioned earlier cannot be meant. \"Hear, therefore,\" he said, \"a great hearing, and call Ariel,\" so that the watchman might behold this one together with you. For as standing with him the prophet says: \"I stood all the day long watching for the coming vision of the lion.\" And having spent the day and the night, he says: \"Behold, he himself comes, a rider of a pair.\" And this was either some avenging angel bringing upon Babylon the penalty of capture, perhaps named Ariel; or that very one, \"who as a lion roars and seeks whom he may devour.\" And perceiving that it is an avenging angel, he cries out: \"Fallen, fallen is Babylon.\" The first watchman, then, being inferior to the prophet, saw the multitude of those who were about to come against Babylon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":304,"ref":"p304","source":"ὁ δὲ δεύτερος αὐτὸς ὢν ὁ προφήτης, τὴν ἀγγελικήν τε καὶ ἀποῤῥητοτέραν ὄψιν ὁρᾷ. Τήν τε Βαβυλῶνος πτῶσιν, καὶ τῶν εἰδώλων αὐτῆς, ἅπερ ἀκρόασιν πολλὴν ἐκάλει τὸ πνεῦμα. Τινὲς δὲ τὸ, Βαδίσας σεαυτῷ στῆσον σκοπὸν, οὕτω φασίν· τὸ δεῖν συνάξαι πρὸς τὴν θεωρίαν τὸν νοῦν, καὶ ἐν τῇ τούτου γενέσθαι περιωπῇ. Τοῦτο γὰρ ἔθος προφήταις πρὸς τὴν τῶν δεικνυμένων ἀντίληψιν. Τοιγαροῦν τις τούτων φησίν· \"Ἐπὶ τῆς φυλακῆς μου στήσομαι καὶ ἐπιβήσομαι ἐπὶ πέτραν καὶ ἀποσκοπεύσω τοῦ ἰδεῖν τί λαλήσει ἐν ἐμοὶ, καὶ τί ἀποκριθῶ ἐπὶ τὸν ἔλεγχόν μου.\" Ἀκρόασιν δέ φασι πολλὴν, διὰ τὰ παράδοξα τῶν ἐσομένων Βαβυλῶνι συμφορῶν διηγήματα· παντελῶς γὰρ γέγονεν ἔρημος, ὡς μηδὲ τοὺς ἐν σπηλαίοις κρυφθέντας τὸν Κύρον λαθεῖν, πρὸς ὃν ἔφη Θεός· ὅτι \"Δώσω σοι θησαυροὺς σκοτεινοὺς, ἀποκρύφους, ἀοράτους ἀνοίξω σοι.\" Διὸ πρὸς Βαβυλῶνά φησιν\n\nἹερουσαλήμ· \"Μὴ ἐπίχαιρέ μοι, ἡ ἐχθρά μου.\" Μετ' ὀλίγα τε λέγει περὶ αὐτῆς, ὅτι \"Ἔσται εἰς καταπάτημα ὡς πηλὸς ἐν ταῖς ὁδοῖς,\" καὶ τὰ ἑξῆς. Τὸν δὲ Οὐρίαν, φασὶ, τὸν ἱερέα παραλαβεῖν κελεύεται μάρτυρα, ὡς ἂν εἰωθότες ἀπειθεῖν Ἰουδαῖοι προφήταις τῷ παρ' αὐτοῖς τιμιωτάτῳ πεισθήσονται [κοιν]ωνῷ γεγονότι τῆς θέας. Τὸ δὲ, αὐτὸς ἔρχεται, ὁ Πέρσης, φασὶ, καὶ Ἐλαμίτης, ἢ ὁ τούτων Κύρος ἡγούμενος· ἀπὸ Θεοῦ τε εἰρῆσθαι τὸ, πέπτωκε Βαβυλών. Καταλελειμμένους δὲ λέγει τοὺς μὴ μετὰ τῶν ἄλλων αἰχμαλώτους ἀπαχθέντας, οἳ καὶ τὴν χώραν, καὶ τὴν πόλιν, καὶ τὸν ναὸν, τούς τε πεσόντας, καὶ ληφθέντας ὠδύροντο. Τούτοις οὖν παραμυθίαν, τὴν τῶν αὐτοὺς πεπορθηκότων ἀπήγγειλε συμφοράν.","english":"But the second is the prophet himself, who sees the angelic and more mysterious vision—both the fall of Babylon and that of its idols, which the Spirit called \"a great hearing.\" Some, however, say of the phrase \"Go, set yourself a watchman\" that it means one must gather the mind toward contemplation and come to be on its lookout. For this is a custom of the prophets for the apprehension of what is shown. Therefore one of them says: \"I will stand upon my watch and set foot upon the rock and look out to see what he will speak in me, and what I shall answer to my reproof.\" And they call it \"a great hearing\" because of the strange accounts of the calamities that will befall Babylon; for it has become utterly desolate, so that not even those hidden in caves escaped Cyrus, to whom God said: \"I will give you dark treasures; hidden, unseen things I will open to you.\" Therefore Jerusalem says to Babylon: \"Do not rejoice over me, my enemy.\" And after a little he says concerning her: \"She shall be a trampling-place like mud in the streets,\" and what follows. And they say that Urijah the priest is commanded to be taken as a witness, since the Jews, accustomed to disobey the prophets, will be persuaded by the one most honored among them, who has become a partaker of the vision. And the phrase \"he himself comes\" means, they say, the Persian and the Elamite, or Cyrus their leader; and that \"Babylon has fallen\" was spoken by God. And he calls \"left behind\" those who were not carried off as captives with the others, who lamented both the land and the city and the temple, and those who had fallen and been taken. To these, then, as consolation, he announced the calamity of those who had ravaged them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":305,"ref":"p305","source":"Τινὲς δὲ καταλελειμμένους τοὺς μὴ συμπλανηθέντας τῇ τῶν ἄλλων ἀσεβείᾳ φησὶν, οἳ βραχεῖς τινες ὄντες, τοὺς πλανηθέντας ὠδύροντο. Οἷς δὴ καί φησιν ἀναγγεῖλαι τὰ προλαβόντα τὸν Κύριον, ὡσεὶ ἔλεγεν· Ὑμῖν γὰρ ἐξέφηνεν ὡς δι' ἑρμηνέως ἐμοῦ. Τοῦτο τῆς περὶ Αἴγυπτον προφητείας τὸ τέλος. ΤΟ ΟΡΑΜΑ ΤΗΣ ΙΔΟΥΜΑΙΑΣ. ιαιζʹ. Πρὸς ἐμὲ κάλει παρὰ τοῦ Σηείρ· Φυλάσσετε ἐπάλξεις. Φυλάσσω τὸ πρωῒ, καὶ τὴν νύκτα. Ἐὰν ζητῇς ζήτει, καὶ παρ' ἐμοὶ οἴκει. Ἐν τῷ δρυμῷ ἑσπέρας κοιμηθήσῃ. Ἐν τῇ ὁδῷ Δαιδὰν, συνάντησιν διψῶντι ὕδωρ φέρετε9, κ.τ.λ. Καὶ οὗτοι τοῖς ἐξ Ἰσραὴλ ἦσαν πολέμιοι, καὶ συνεχῶς αὐτοῖς ἐπετίθεντο· καὶ μάρτυς Δαβὶδ λέγων· \"Κατὰ σοῦ διαθήκην διέθεντο τὰ σκηνώματα τῶν Ἰδουμαίων, καὶ οἱ Ἰσραηλῖται, Μωὰβ, καὶ Ἀγαρηνοί, Γεβὰλ καὶ Ἀμμὼν, καὶ Ἀμαλήκ.\" Προὔταξε γὰρ τῶν ἄλλων τοὺς Ἰδουμαίους. Ἔθνοςδὲ τοῦτο μέγιστον ἀμφὶ τὴν Πέτραν τῆς Ἀραβίας, ἐκ τοῦ Ἡσαῦ καταγόμενον, ὃς Ἐδὼμ ἐκλήθη, ὅστις ἑρμηνεύεται γήϊνος. Τοιοῦτος γὰρ ὁ βίος αὐτῷ. Καὶ ἀντὶ βρώσεως μιᾶς, ἀπέδοτο τὰ πρωτοτόκια τῷ Ἰακὼβ ἀδελφῷ ὄντι, ὃς καὶ Ἰσραὴλ ὠνομάζετο. Ἐξοὗ τὸ τῶν Ἰουδαίων κατήγετο γένος. Ἀδελφῶν γὰρ παῖδες Ἰουδαῖοι ἐξ Ἐδὼμ οὕτω λεγόμενοι. Καὶ ὅμως οὐδὲ ψιλὴν πάροδον ἐξ Αἰγύπτου παρέσχον Ἰσραὴλ εἰς γῆν τῆς ἐπαγγελίας ἰόντι. Καὶ μετὰ ταῦτα πικρῶς οὔτω διέκειντο πρὸς αὐτοὺς, ὡς ὁ προφήτης ὁ λέγων δηλοῖ· \"Ἐπὶ ταῖς τρισὶν ἀσεβείαις Ἰδουμαίας, καὶ ἐπὶ ταῖς τέτταρσιν οὐκ ἀποστραφήσομαι αὐτοὺς, ἕνεκεν τοῦ διῶξαι αὐτοὺς ἐν ῥομφαίᾳ τὸν ἀδελφὸν αὐτοῦ, καὶ ἐλυμήνατο πατέρα ἐπὶ γῆς,\" κατὰ δὲ Σύμμαχον σπλάγχνα ἴδια·","english":"Some, however, he says, are those left behind who were not led astray with the impiety of the others, who, being few, lamented those who had gone astray. To these indeed he says to announce the things that the Lord foretold, as if he were saying: For he revealed them to you as through an interpreter, me. This is the end of the prophecy concerning Egypt. THE VISION OF IDUMEA. 17. Call to me from Seir: Guard the battlements. I guard in the morning, and the night. If you seek, seek, and dwell with me. In the forest at evening you shall sleep. In the way of Daedan, bring water to meet the thirsty, etc. And these were enemies to those of Israel, and continually attacked them; and David is a witness, saying: \"Against you the tents of the Idumeans made a covenant, and the Israelites, Moab, and the Hagarenes, Gebal and Ammon, and Amalek.\" For he placed the Idumeans before the others. And this nation is the greatest around Petra of Arabia, descended from Esau, who was called Edom, which is interpreted \"earthly.\" For such was his life. And for one meal he sold his birthright to Jacob his brother, who was also named Israel. From him the race of the Jews was descended. For the children of brothers are Jews, thus called from Edom. And yet they did not provide even a bare passage from Egypt to Israel going into the land of promise. And after these things they were so bitterly disposed toward them, as the prophet who says makes clear: \"For the three impieties of Idumea, and for the four, I will not turn away from them, because they pursued with the sword his brother, and he harmed a father on the earth,\" but according to Symmachus, \"his own inward parts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":306,"ref":"p306","source":"ἐξ ἀδελφῶν γὰρ, ὡς εἴρηται, γνησίων ἐγένοντο. Ἔοικε δὲ τοῖς ἑαυτοῦ γνωρίμοις ὁ Θεὸς προσφωνεῖν λέγων· Πρὸς ἐμὲ κάλει παρὰ τοῦ Σηείρ· ἢ κατὰ τοὺς λοιποὺς, τοὺς φεύγοντας παρὰ τοῦ Σηείρ. Ὅπερ ἦν ὅρος ἐν Ἀραβίᾳ, τοῦ Ἡσαῦ πόλις τε λαμπρὰ, καθ' ἣν αὐτοῦ συνίστατο τὰ βασίλεια. Οὕτω δὲ τὸ ὄρος λεγόμενον εἰσέτι τοῖς ἐπιχωρίοις γνωρίζεται. Τοῖς οὖν ἀγωνιῶσι τὸν ἀπὸ τῶν Ἰδουμαίων φόβον, πρὸς ἐμὲ λέγει, Σπεύδοντες ἥκετε, καὶ παρ' ἐμοὶ γενόμενοι, τὰς ἑαυτῶν ἐπάλξεις φυλάσσετε, κἀμὲ φύλακα νυκτὸς ἔχοντες καὶ ἡμέρας. Ζητείτω τοίνυν παρ' ἐμοῦ τὴν βοήθειαν ὁ ταύτης ἐπιδεής. Οἰκείωτε παρ' ἐμοὶ πᾶς ὁ τῆς ἑαυτοῦ σωτηρίας πεφροντικώς. Ἐπαγγέλλεται γὰρ αὐτοῖς τὴν ἑαυτοῦ βοήθειαν, εἴπερ ἕλοιντο παραμένειν αὐτῷ. Τὰ δὲ ἑξῆς ὁ προφήτης ἑτέρας ὑποθέσεως ἐπιλαβόμενος λέγει ληφθεὶς ὑπὸ τοῦ ἁγίου Πνεύματος· Διὸ καὶ λῆμμα τὸν λόγον καλεῖ, οὐ περὶ τῶν Ἰδουμαίων λέγοντα μόνον, ἀλλὰ καὶ περὶ πάντων τῶν τὴν Ἀραβίαν οἰκούντων, καὶ πολεμούντων Ἰσραήλ. Οὓς βούλεται παυσαμένους τοῦ θράσους ἐπιγνῶναι μᾶλλον τὰς ἑαυτῶν συμφοράς. Τῶν γὰρ πολεμίων ἐπιόντων αὐτοῖς ἀποτελεῖσθαι μὲν τοὺς πλείους, ὀλίγοις δὲ οὖσι τοῖς φεύγουσι φόβῳ τε λελυμένοις καὶ κόπῳ, προαπαντᾶν τοὺς ἀπὸ Θεμὰν φιλανθρώπως ἐπιδιδόντας τροφὴν ἀποθανεῖν κινδυνεύουσιν, ἔνθαπερ τύχοιεν φεύγοντες ἐν ἐρημίαις τε καὶ δρυμοῖς καταλαβούσης ἑσπέρας. Τὸν δὲ χρόνον τῆς ἀπωλείας προστίθησι, μετ' ἐνιαυτὸν εἰπὼν ἀκριβῶς ἀριθμούμενον ὡς ἐπιμισθωτοῦ καραδοκοῦντος ἐλευθερωθῆναι μισθώσεως, καὶ καθ' ἡμέραν, ὡς εἰπεῖν, ἀριθμοῦντος τὸν χρόνον.","english":"For they were born, as has been said, from genuine brothers. God seems to address his own acquaintances, saying: Call to me from Seir; or, according to the others, those who flee from Seir. This was a mountain in Arabia, and a splendid city of Esau, in which his kingdom was established. The mountain, thus called, is still known to the local inhabitants. To those, then, who are in anguish over the fear from the Idumeans, he says: Come to me in haste, and having come to me, guard your own battlements, keeping me as a guard by night and by day. Let him, then, who is in need of this help seek it from me. Let everyone who has taken thought for his own salvation draw nearer to me. For he promises them his own help, if only they choose to remain with him. The prophet, taking up another subject, says what follows, having been seized by the Holy Spirit: Therefore he also calls the word a \"burden,\" speaking not only about the Idumeans but also about all who dwell in Arabia and wage war against Israel. He wishes them, having ceased from their boldness, to recognize rather their own calamities. For when the enemies come upon them, the majority are destroyed, but to the few who flee, undone by fear and exhaustion, those from Teman come out to meet them in kindness, offering food to those in danger of death, wherever they happen to be fleeing in deserts and thickets when evening overtakes them. He adds the time of their destruction, saying that after a year, accurately numbered as a hired laborer waiting to be freed from his hire, and, so to speak, counting the time day by day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":307,"ref":"p307","source":"Πόλις δὲ τῆς Ἀραβίας Κηδὰρ, ἣν μετὰ τῶν ἄλλων ἀπολεῖσθαί φησιν, ὡς ὀλίγους ἐκ πάντων σωθήσεσθαι· εὕροις δ' ἂν καὶ παρ' Ἰεζεκιὴλ\n\nἰδιάζουσαν προφητείαν περὶ Κηδὰρ καὶ Ἰδουμαίας καὶ ὄρους Σηείρ. Ὁ δὲ Ἱερεμίας καὶ σοφίαν οὖσάν τινα παρὰ τοῖς Ἰδουμαίοις παρίστησιν λέγων· \"Οὐκ ἔστιν ἔτι σοφία ἐν Θεμάν. Ἀπώλετο ἡ βουλὴ ἐκ συνετῶν. Ὤχετο ἡ σοφία αὐτῶν.\" Τὸ δὲ τέλος αὐτοῖς οἷον ἔσται, παρίστησι· \"Δέδωκά σε ἐν τοῖς ἔθνεσιν εὐκαταφρόνητον.\" Καὶ πάλιν· \"Ἔσται ἡ Ἰδουμαία εἰς ἄβατον,\" καὶ τὰ ἐπὶ τούτοις. Τινὲς δὲ λέγουσιν, ὡς πρὸς τῇ πάλαι καθ' Ἱερουσαλὴμ ὠμότητι, ἔτι καὶ τάδε προσέθηκαν. Ἁλούσης γὰρ Ἱερουσαλὴμ, καὶ πάσης τῆς Ἰουδαίας ὑπ' Ἀσσυρίων, καὶ τῶν μὲν ἀνῃρημένων, τῶν δὲ ἀνδραποδιζομένων, οἱ μόλις σωθέντες, ὡς εἰς ὅμορον τὴν Ἰδουμαίαν καὶ συγγενῶν οὖσαν κατέφευγον. Οἱ δὲ πρὸς τῷ μὴ σώζειν, χείρους ἐπ' αὐτοῖς τῶν πολεμίων ἐγένοντο. Δῆλα δὲ ταῦτα πεποίηκεν Ἀβδιοῦ λέγων· \"Ἐν ἐκείνῃ τῇ ἡμέρᾳ ἀπολῶ σοφοὺς ἐκ τῆς Ἰδουμαίας.\" Καὶ μεθ' ἕτερα δεινὰ τὴν αἰτίαν προσέθηκε λέγων· \"Διὰ τὴν σφαγὴν καὶ τὴν ἀσέβειαν τὴν εἰς τὸν ἀδελφόν σου Ἰακώβ.\" Καὶ μετ' ὀλίγα· \"Καὶ ἀλλότριοι εἰσῆλθον εἰς πύλας αὐτοῦ. Καὶ ἐπὶ Ἱερουσαλὴμ ἔβαλον κλήρους. Καὶ σὺ ἦς ὡς εἷς ἐξ αὐτῶν.\" Οἱ τοίνυν Ἀσσύριοι τὴν Ἰουδαίαν φασὶν, ἑλόντες πρός τε τὰ οἴκοι χωροῦντες, ὁδοῦ πάρεργον ἐποιοῦντο τῆς Ἰδουμαίας τὴν δῄωσιν, καὶ πάντας αὐτοὺς ἐχειρώσαντο. Πρὸς οὓς Ἰδουμαίους φησὶν Ἀβδίας· \"Ὃν τρόπον ἐποίησας, οὕτως ἔσται σοι· τὸ ἀνταπόδομά σου ἀνταποδοθήσεται εἰς κεφαλήν σου.\" Διὸ νῦν, φησὶ τῷ προφήτῃ Θεός·","english":"Kedar is a city of Arabia, which he says will be destroyed along with the others, so that few out of all will be saved. You would find also in Ezekiel a prophecy of its own concerning Kedar and Idumea and Mount Seir. And Jeremiah presents a certain wisdom as existing among the Idumeans, saying: \"There is no longer wisdom in Teman. Counsel has perished from the prudent. Their wisdom is gone.\" And he presents what their end will be like: \"I have given you to be contemptible among the nations.\" And again: \"Idumea shall become uninhabitable,\" and the things that follow these. But some say that, in addition to the ancient cruelty against Jerusalem, they added these things as well. For when Jerusalem was captured, and all Judea by the Assyrians, and some had been killed and others enslaved, those who barely escaped fled to Idumea as to a neighboring land and one of kinsmen. But they, in addition to not saving them, became worse to them than the enemies. Abdias has made these things clear, saying: \"In that day I will destroy the wise from Idumea.\" And after other terrible things he added the cause, saying: \"Because of the slaughter and the impiety against your brother Jacob.\" And after a little: \"And strangers entered his gates. And they cast lots against Jerusalem. And you were as one of them.\" The Assyrians, then, they say, after capturing Judea and returning homeward, made the ravaging of Idumea a side matter of their journey, and subdued them all. To these Idumeans Abdias says: \"As you have done, so shall it be to you; your recompense shall be repaid upon your head.\" Therefore now, he says, God to the prophet:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":308,"ref":"p308","source":"Πρός με κάλει Σηεὶρ, ὡς μελλόντων ὅσον οὔπω τραπήσεσθαι πρὸς φυγήν. Τοῦτ' ἔστιν, Ἡκέτωσαν καὶ αὐτοὶ φεύγοντες εἰς τὴν Ἰουδαίαν, ἵν' ὡς ἐπετώθαζον ἡττημένοις, καὶ αὐτοὶ γελασθήσονται τῶν Ἀσσυρίων ἥττους γενόμενοι. Πρὸς οὓς ἐν ἤθει τινί φησιν ὀνειδίζων, ὡς Ἀνόνητα μοχθεῖτε περὶ τὰ τείχη, διαφυγεῖν τοὺς ἐπιόντας ἐλπίζοντες, καὶ μὴ τὴν θείαν συμμαχίαν αἰτούμενοι. Οἳ δὴ καί φασι· Φυλάσσω τὸ πρωῒ καὶ τὴν νύκτα. Ἀλλ', \"Ἐὰν μὴ Κύριος φυλάξῃ πόλιν, εἰς μάτην ἠγρύπνησεν ὁ φυλάσσων.\" Ἐὰν οὖν βούλει, φησὶν, ἐπικουρίαν ζητεῖν, ζήτει ταύτην παρ' ἐμοῦ τοῦ διασώζειν ἰσχύοντος. Καὶ οἴκει παρ' ἐμοί. Τοῦτ' ἔστιν, Ἐμὸς ἔσο, καὶ φρόνει τἀμὰ τῶν εἰδώλων ἀφέμενος, κατὰ τό· \"Ὁ ἐμὲ ἀγαπῶν, ἐμοὶ ἀκολουθείτω.\" Καὶ, \"Ὅπου εἰμὶ ἐγὼ, ἐκεῖ καὶ ὁ διάκονος ὁ ἐμὸς ἔσται.\" Ἐπιόντων δέ σοι τῶν πολεμίων ἔξω πόλεων ἔσο καὶ οἴκων, ὁμοῦ τε τοῖς ἀγρίοις συναυλίζου θηρίοις. Ἀποτίσεις γὰρ τὴν ἴσην ποινήν. Προτείνει τε αὐτοῖς ἅπερ ἔδει ποιεῖν τοῖς φυγοῦσιν ἐξ Ἰσραήλ. Ἐχρῆν γὰρ, φησὶν, ὑμᾶς ὦ ἐκ Θεμὰν ἐν τῇ ὁδῷ Δαιδὰν προαπαντῆσαι, τοῖς φεύγουσιν τὰ πρὸς τὴν χρείαν προτείνοντας· ὃ μὴ ποιήσαντες πείσεσθε μετ' ἐνιαυτὸν τὰ δεινότατα. Θεοῦ γὰρ εἰπόντος, ἔσται πάντως τὰ προλεγόμενα. Ὁμοίως δὲ νοήσεις, καὶ διωγμῶν ἐπικειμένων Ἑλληνικῶν, τοὺς ἐκ τῶν αἱρέσεων τοῖς ὀρθὰ φρονοῦσι συνεπιτίθεσθαι δοκοῦντας εἶναι Χριστιανοὺς, οὓς οὐκ εἰς μακρὰν ἡ θεία δίκη μετέρχεται. ΚΕΦΑΛ. ΚΒʹ. ΤΟ ΟΡΑΜΑ ΤΗΣ ΦΑΡΑΓΓΟΣ ΣΙΩΝ. αιδʹ. Τί ἐγένετό σοι, ὅτι νῦν ἀνέβητε πάντες εἰς δώματα μάταια; Ἐνεπλήσθη ἡ πόλις βοώντων.","english":"Call Seir to me, since they are about to turn to flight at any moment. That is, let them too come fleeing into Judea, so that just as they mocked the defeated, they themselves will also be laughed at when they become weaker than the Assyrians. To them he speaks with a certain reproachful tone, as if to say: You labor fruitlessly around the walls, hoping to escape those who attack, and not asking for divine assistance. These indeed also say: I watch at morning and at night. But, \"Unless the Lord guards the city, the watchman has stayed awake in vain.\" If therefore you wish, he says, to seek help, seek it from me who have the power to save. And dwell with me. That is, Be mine, and think my thoughts, having abandoned idols, according to the saying: \"The one who loves me, let him follow me.\" And, \"Where I am, there my servant will also be.\" But when enemies attack you, be outside cities and houses, and at the same time dwell with the wild beasts. For you will pay the same penalty. And he sets before them what those who fled from Israel ought to have done. For it was necessary, he says, that you, O people of Teman, on the road to Dedan should have gone out to meet them beforehand, offering to the fugitives what was needed; and not having done so, you will suffer the most terrible things after a year. For when God has spoken, what is foretold will certainly come to pass. In the same way you will understand, also when Greek persecutions are pressing, that those from the heresies who seem to be Christians join in attacking those who think rightly, whom divine justice will pursue before long. CHAPTER 22. THE VISION OF THE VALLEY OF ZION. 14. What has happened to you, that now you have all gone up to useless rooftops? The city is filled with those crying out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":309,"ref":"p309","source":"Οἱ τραυματίαι σου, οὐ τραυματίαι ἐν μαχαίραις. Οὐδὲ οἱ νεκροί σου, νεκροὶ πολέμου9, κ.τ.λ. Εἰδωλολατροῦντες ἴσως ἐν τῷ δοκεῖν ἑαυτοῖς ἐπιγραφόμενοι τὸν Θεὸν ἀνάλωτοι διαμένειν ἐνόμιζον. Διόπερ φησὶ περὶ τῆς Ἱερουσαλὴμ διὰ φωνῆς Ἱερεμίου πρὸς αὐτούς· \"Καὶ μὴ λέγετε ὅτι ναὸς Κυρίου ἐστὶν, ὅτι ἐὰν μὴ διορθοῦντες διορθώσητε τὰς ὁδοὺς ὑμῶν, καὶ τὰ ἐπιτηδεύματα ὑμῶν, καὶ δώσω τὸν οἶκον τοῦτον ὥσπερ Σηλώμ.\" Περὶ δὲ τούτων καὶ διὰ Μιχαίου φησίν· \"Οἱ ἡγούμενοι αὐτῆς μετὰ δώρων ἔκρινον. Καὶ οἱ ἱερεῖς αὐτῆς μετὰ μισθοῦ ἀπεκρίνοντο. Καὶ οἱ προφῆται αὐτῆς μετὰ ἀργυρίου ἐμαντεύοντο, καὶ ἐπὶ τὸν Κύριον ἐπανεπαύοντο λέγοντες· Οὐχὶ Κύριος ἐν ἡμῖν ἐστιν; Οὐ μὴ ἐπέλθῃ ἐφ' ἡμᾶς κακά·\" καὶ τὰ μετὰ ταῦτα. Διὸ καὶ νῦν εἰδωλολατροῦσι προλέγει Θεὸς αὐτοῖς τὴν μέλλουσαν ἅλωσιν ὑπὸ τῶν Ἀσσυρίων Ἰεχονίου βασιλεύοντος. Ἧς, ὡς εἰπεῖν, ὁρωμένης, δέον ἐκ μετανοίας ἐπιστρέφειν ἐπὶ Θεὸν, ποιεῖν τε πάντα ὅσα Μιχαίας ἐπέταξε λέγων· \"Ἁγιάσατε νηστείαν, κηρύξατε θεραπείαν,\" καὶ τὰ ἐπὶ τούτοις. Ταῦτα","english":"Your wounded are not wounded by swords, nor are your dead dead of war, and so on. Perhaps those who practiced idolatry, inscribing God's name upon themselves in their own estimation, thought they would remain invulnerable. Therefore he says concerning Jerusalem through the voice of Jeremiah to them: \"And do not say that this is the temple of the Lord, for unless you thoroughly correct your ways and your practices, I will give this house like Shiloh.\" And concerning these things he also says through Micah: \"Her rulers judged for gifts, and her priests answered for a fee, and her prophets divined for silver, and they rested upon the Lord, saying: Is not the Lord among us? No evil shall come upon us,\" and what follows. Therefore even now, while they practice idolatry, God foretells to them the coming capture by the Assyrians, when Jechoniah was king. Since this was, so to speak, visible, it was necessary to turn back to God through repentance and to do all that Micah commanded, saying: \"Sanctify a fast, proclaim a healing,\" and what follows these things. These things","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":310,"ref":"p310","source":"μὲν οὐκ ἐποίουν, ἀπὸ δὲ τῶν δογμάτων περισκοποῦντες, τοὺς πολεμίους ὠδύροντο, ὅπερ ὑπῆρχεν ἀνόνητον. Προετεθνήκεσαν δὲ καὶ πρὸ μάχης φόβῳ, κατὰ τὸ εἰκὸς, καὶ λιμῷ, καὶ τῇ τῶν ὑδάτων ἐνδείᾳ. Εἰκότως ἄρα φησὶν ὁ Δαβίδ· \"Κύριε, ὁ Θεὸς τῶν δυνάμεων, μακάριος ἄνθρωπος ὁ ἐλπίζων ἐπὶ σέ.\" Φάραγγα δὲ Σιὼν ὀνομάζει τὴν Ἱερουσαλὴμ, ὡς ὑποκειμένην ταῖς ὑπωρείαις Σιών. Ταύτης δὲ τοὺς ἄρχοντας πεφευγέναι φησιν· ἐπιόντων γὰρ ἤδη τῶν πολεμίων πᾶσαν βοήθειαν ἀπογνόντες ἀνθρωπίνην, ἀπέδρασαν οἱ πρῶτοι τῆς πόλεως, ὡς δὴ νηὸς βαπτιζομένης ἀποπηδήσαντες. Τοὺς δὲ ἁλόντας δεδέσθαι φησί· Τὸν γὰρ Σεδεκίαν ἄμα τοῖς παισὶ συλλαβόντες οἱ Βαβυλώνιοι, τοὺς μὲν ἀπέσφαξαν, τὸν δὲ τῶν ὀμμάτων ἐκκόψαντες ἀπεκόμισαν τῇ δυνάμει πάλαι θαῤῥήσαντα, καὶ μηδαμῶς εἰπεῖν ἀνασχόμενον, \"Οὐκ ἐπὶ τῷ τόξῳ μου ἐλπιῶ, καὶ ἡ ῥομφαία μου οὐ σώσει με·\" ἵνα καὶ λέξειεν· \"Ἔσωσας γὰρ ἡμᾶς ἐκ τῶν θλιβόντων ἡμᾶς, καὶ τοὺς μισοῦντας ἡμᾶς κατῄσχυνας. Δι' ἄπερ ἀπαράκλητον ἔχειν πένθος ὁ προφήτης φησὶ τὸ γένος ὀλοφυρόμενος. Τὴν γὰρ χεῖρα τὴν ὑψηλὴν τίς ἀποστρέψει; Ἐὰν γὰρ κλείσῃ κατὰ ἀνθρώπου τίς ἀνοίξει; Εἶτά φησι· Πλανῶνται ἀνὰ τὰ ὄρη, ἢ φεύγοντες, ὡς ἐλέγομεν, ἢ ἐν ὑψηλοῖς τοὺς ψευδωνύμους θεοὺς ἱκετεύοντες· ὅπερ ἦν ἔθος αὐτοῖς παρὰ δένδρα μεγάλα ποιεῖν. Ἐπεὶ γὰρ ἔφη τὴν ἀπώλειαν παρὰ Κυρίου Σαβαὼθ ἐπιφέρεσθαι, καὶ τὴν αἰτίαν εἰκότως ἐπήνεγκεν, ὡς ἂν εἰκῆ Θεὸς μὴ τιμωρεῖσθαι νομίζοιτο. Διό φησιν Ἱερεμίας· \"Εἶδες ἃ ἐποίησέν μοι ἡ κατοικία τοῦ Ἰσραήλ;","english":"they were not doing, but observing from their doctrines, they lamented the enemies, which was unprofitable. And they had died beforehand even before battle, by fear, as was likely, and by famine, and by lack of water. Reasonably, then, David says: \"Lord, God of hosts, blessed is the man who hopes in you.\" And he calls Jerusalem a valley of Zion, as lying beneath the slopes of Zion. And he says that its rulers fled; for when the enemies were already advancing, having given up all human help, the foremost of the city fled, as if leaping off a sinking ship. And he says that those who were captured were bound; for the Babylonians, having seized Zedekiah together with his children, slaughtered the latter, but the former, having gouged out his eyes, they carried away, though he had long trusted in his power, and had not at all endured to say, \"I will not hope in my bow, and my sword will not save me\"; so that he might also say: \"For you saved us from those who afflicted us, and you put to shame those who hated us. For this reason the prophet says that the race has inconsolable mourning, lamenting it. For who will turn back the lofty hand? For if he shuts against a man, who will open? Then he says: They wander on the mountains, either fleeing, as we were saying, or supplicating the falsely named gods in high places; which was their custom to do beside great trees. For since he said that destruction was being brought by the Lord Sabaoth, he reasonably also added the cause, so that God might not be thought to punish in vain. Therefore Jeremiah says: \"You saw what the dwelling of Israel did to me?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":311,"ref":"p311","source":"Ἐπορεύθη ἐπὶ πᾶν ὄρος ὑψηλὸν, καὶ ἐπὶ πάντα βουνὸν ὑψηλὸν, καὶ ἐπὶ παντὸς ξύλου ἀλσώδους, καὶ ἐπόρνευσεν ἐκεῖ,\" κατὰ τὸ εἰρημένον· \"Τῷ ξύλῳ εἶπαν· Πατήρ μου εἶ σύ. Καὶ τῷ λίθῳ· Σύ με ἐγέννησας.\" Καὶ οὐδὲ ὀλίγοι, φησὶ, τοῦτο πεπόνθασιν, ἀλλ' ἀπὸ μικροῦ ἕως μεγάλου. Ὅθεν φησὶ πρὸς τὸν Ἱερεμίαν Θεός· \"Καὶ σὺ μὴ προσεύχου περὶ τοῦ λαοῦ τούτου, ὅτι οὐκ εἰσακούσομαι. Οἷα γὰρ ποιοῦσιν, φησὶν, οἱ υἱοὶ αὐτῶν; συλλέγουσι ξύλα, καὶ οἱ πατέρες αὐτῶν καίουσι πῦρ, καὶ αἱ γυναῖκες αὐτῶν τρίβουσι στᾶς τοῦ ποιῆσαι χαυῶνας τῇ στρατιᾷ τοῦ οὐρανοῦ.\" Οὐκ εἰκῆ γὰρ οὖν ἐκτείνεται δίκτυα πτερωτοῖς. Διατυποῖ δὲ λοιπὸν ἐντεῦθεν εἰς ὄψιν ἄγων τὸν πόλεμον εἴ πως ἐπιστραφεῖεν φοβούμενοι τῆς πόλεως γεγονότας τοὺς Ἐλαμίτας, δεικνὺς ἐξ ἑνὸς ἔθνους τοὺς πολεμίους δηλῶν, καὶ τὸ πλῆθος παριστάς. Αἱ φάραγγές σου, φησὶν, ἁρμάτων πλησθήσονται, καὶ περὶ τὰς πύλας στενοχωρούμενοι τῶν ἵππων ἔνδον ἀποβάντες τὰς οἰκίας διερευνήσονται, καὶ τοὺς βασιλικοὺς ἀνακαλύψουσι θησαυρούς. Τοῦτο γὰρ διὰ τῆς ἄκρας δηλοῦται Δαβίδ. Ἐξ αὐτοῦ γὰρ οἱ βασιλεύοντες. Οὕτω καὶ νοητοὶ διὰ τῶν παθῶν ἡμῶν ἐπικρατοῦντες πολέμιοι τὸν πνευματικὸν ἡμῶν ἀφαρπάζουσι πλοῦτον τὸν νοῦν εἰσδύνοντες τὸν ἡμέτερον. Ὅθεν εἴρηται· \"Ἐὰν πνεῦμα τοῦ ἐξουσιάζοντος ἀναβῇ ἐπὶ σὲ, τὸν τόπον σου μὴ ἀφῇς, ὅτι ἴαμα καταπαύσει ἁμαρτίας.\" Ἀνακοπτόμενα γὰρ τὰ τοιαῦτα πάθη μαραίνεται. Καὶ ἴδοσαν, φησὶν, ὅτι πλείους εἰσίν. Πρὸς τοὺς οἰομένους ὅτι καὶ μόνοι τῶν πολεμίων ἐπικρατήσουσιν· μὴ γὰρ ἂν διὰ τοσαύτης ὁδοῦ πολύ τι πλῆθος πολεμίων ἐλθεῖν.","english":"He went up on every high mountain, and on every high hill, and under every leafy tree, and there he played the harlot, as it is said: \"To the wood they said, You are my father. And to the stone, You gave birth to me.\" And not a few, he says, have suffered this, but from small to great. Therefore God says to Jeremiah: \"And you, do not pray for this people, for I will not hear. For what do their sons do? he says; they gather wood, and their fathers kindle fire, and their women grind dough to make cakes for the host of heaven.\" For not in vain is the net spread for winged creatures. From here on, then, he depicts the war, bringing it before their eyes, if perhaps they might turn back in fear that the Elamites have become [masters] of the city, showing the enemies from one nation and indicating them, and presenting their multitude. Your ravines, he says, will be filled with chariots, and, hemmed in around the gates, the horses having dismounted inside, they will search the houses and uncover the royal treasures. For this is signified by the citadel of David. For from it come those who reign. Thus also the enemies who prevail in understanding through our passions snatch away our spiritual wealth, penetrating our mind. Therefore it is said: \"If the spirit of the ruler rises up against you, do not leave your place, for healing will put an end to sin.\" For such passions, when checked, wither away. And they saw, he says, that they are more numerous. [This is] against those who think that they alone will prevail over the enemies; for a great multitude of enemies would not have come through so long a road.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":312,"ref":"p312","source":"Ἤγουν, ἐπειδὴ τὸ κατὰ τὴν πόλιν ὕδωρ μὴ νομίσαντες ἀρκέσειν αὐτοῖς ὡς δὴ πλείοσιν ὑπάρχουσιν Ἰουδαῖοι, ἐστοχάσαντο δὲ τὰς οἰκίας κατὰ Σύμμαχον ἀριθμήσαντες, τὸ τῆς ἀρχαίας κολυμβήθρας ὕδωρ εἰς τὴν πόλιν μετοχετεύσαντες, Θεῷ μὲν οὐ προσεῖχον, ἀνθρωπίναις δὲ παρασκευαῖς ἐπεποίθεσαν. Ὡς ἐν ἤθει γὰρ αὐτοῖς ὀνειδίζων φησὶν, ὅτι δὴ πρὸς τὸ πλῆθος ἑαυτῶν, τὸ ὕδωρ συνεμετρήσαντο πρὸς τὴν πολιορκίαν οὕτως ἀρκέσειν οἰόμενοι, κἂν εἰς χρόνον ἐκτείνοιτο, καὶ τὰς οἰκίας καταλύοντες ἀσφαλέστερα τὰ τείχη κατεσκευάζοντο· δέον εἰς Θεὸν ὁρᾷν καὶ τὴν πόλιν ποιήσαντα, καὶ τεῖχος ταύτῃ γενόμενον. \"Ὄρη γὰρ, φησὶ, κύκλῳ αὐτῆς, καὶ Κύριος κύκλῳ τοῦ λαοῦ αὐτοῦ.\" Τοῦτο καὶ διὰ προφήτου φωνῆς ἐπαγγέλλεται· \"Ἐγὼ ἔσομαι αὐτῇ, λέγει Κύριος, τεῖχος πυρὸς κυκλόθεν, καὶ εἰς δόξαν ἔσομαι ἐν μέσῳ αὐτῆς.\" Εἶτά φησιν, ὡς κινδύνων αὐτοῖς ἐκ Θεοῦ τοσούτων ἐπικειμένων, δέον αὐτὸν εὐμενίζεσθαι πάσῃ\n\nσπουδῇ· οἱ δὲ πρὸς ἀπόγνωσιν ἐλθόντες ἐπανηγύριζον κατὰ τό· \"Ὅταν ἔλθῃ ἀσεβὴς εἰς πλῆθος κακῶν, καταφρονεῖ.\" Τοιγαροῦν πεπόνθασιν εἰς τέλος ἅπερ ἔδει πρὸς ὀλίγον αὐτοὺς παθεῖν τὸν Θεὸν ἱκετεύοντας μετὰ δακρύων καὶ πένθους, καὶ τὰ τοῦ Δαβὶδ ἀνακράζοντας· \"Ἴδε τὴν ταπείνωσίν μου, καὶ τὸν κόπον μου, καὶ ἄφες πάσας τὰς ἁμαρτίας μου.\" Τοῖς γὰρ ταῦτα ποιοῦσι καθὰ Μιχαίας φησί· \"Ἐλεήμων καὶ οἰκτίρμων ἐστὶ, μακρόθυμος καὶ πολυέλεος καὶ μετανοῶν ἐπὶ κακίαις\" ἐπὶ τούτοις.","english":"That is, since they did not think the water in the city would suffice for them, inasmuch as the Jews were more numerous, but they calculated the houses, counting them according to Symmachus, and diverted the water of the ancient pool into the city, they did not attend to God, but trusted in human preparations. For as if reproaching them in character, he says that they measured out the water for the siege in proportion to their own multitude, thinking it would thus suffice, even if it were extended over time, and tearing down the houses they built the walls more securely; when they ought to have looked to God, who made the city and became a wall for it. \"For mountains,\" he says, \"are round about it, and the Lord is round about his people.\" This he also promises through the voice of the prophet: \"I will be to her, says the Lord, a wall of fire round about, and I will be for glory in the midst of her.\" Then he says that, with such great dangers threatening them from God, when they ought to have propitiated him with all diligence, they came to despair and kept festival, according to the saying: \"When the impious man comes into a multitude of evils, he despises.\" Therefore they have suffered to the end what they ought to have suffered for a little while, beseeching God with tears and mourning, and crying out the words of David: \"Behold my lowliness and my toil, and forgive all my sins.\" For to those who do these things, as Micah says, \"He is merciful and compassionate, long-suffering and abundant in mercy, and repenting of evils,\" in these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":313,"ref":"p313","source":"Τὴν προκειμένην δὲ ῥῆσιν οὕτω τινὲς ἐξηγήσαντο, ὡς μὴ προσωπολήπτης ὁ Κύριος τὸν περὶ τῆς Σιὼν λόγον ἐν μέσοις τοῖς κατὰ τῶν ἀλλοφύλων ἐλέγχοις ἐνέθηκεν, ὡς ἀλλοφύλοις τοῖς Ἰουδαίοις χρησάμενος, πρὸς οὕς φησι δι' Ἀμώς· \"Οὐχ ὡς υἱοὶ Αἰθιόπων ὑμεῖς ἐστέ μοι, λέγει Κύριος, οὐ τὸν Ἰσραὴλ ἀνήγαγον ἐκ γῆς Αἰγύπτου, καὶ τοὺς ἀλλοφύλους ἐκ Καππαδοκίας, καὶ τοὺς Σύρους ἐκ βόθρου; Ἰδοὺ οἱ ὀφθαλμοὶ Κυρίου ἐπὶ πάσας τὰς βασιλείας τῆς γῆς.\" Ὅθεν νῦν τὴν παντελῆ τούτων ἀποβολὴν παριστῶν, τοῖς ἀλλοφύλοις αὐτοὺς ἐγκατέλεξεν. Ὃ καὶ δηλοῦται διὰ τῆς φάραγγος. Οὐ γὰρ ἁπλῶς εἶπε Σιὼν, ἀλλὰ φάραγγα, τὴν πτῶσιν δηλῶν τὴν ἐξ ὕψους τοῦ θεοσεβοῦς πολιτεύματος καὶ ἐν κοιλάσι καὶ βάθει τῆς κακίας κειμένους αὐτοὺς αἰνιττόμενος. Σιὼν μὲν γὰρ ὄρος ἐστὶν [ὑψηλὸν] ἐφ' οὗ ὁ νεὼς τοῦ Θεοῦ ᾠκοδόμητο· Διό φησιν· \"Ἐπ' ὅρος ὑψηλὸν ἀνάβηθι ὁ εὐαγγελιζόμενος Σιών.\" Καί· \"Προσεληλύθατε Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος Ἱερουσαλὴμ ἐπουρανίῳ.\" Σημαίνειν δὲ καὶ τὸν εὐαγγελικὸν ἐλέγετο λόγον. Οἱ δὲ ταύτης τῆς ἐλπίδος ἐκπεπτωκότες ἐν φάραγγι τῆς Σιὼν παρακείμενοι πεπτώκασι. Πάσῃ γὰρ ἀρετῇ κακία παράκειται, εἰς ἢν ἐκπίπτει τις ἐκείνης διαμαρτὼν, ὡς ὁ εἰς ἀπιστίαν ἐκ πίστεως. Εἰς ἣν οἱ ἐκ περιτομῆς κατηνέχθησαν ἐξ ὕψους εὐαγγελικοῦ καὶ τῆς ἐπουρανίου Σιών. Διόπερ ἐν ἀλλοφύλοις ἐτάχθησαν, ἀλλὰ καὶ οὕτω δυσπραγοῦντες, εἰκῆ φυσιώμενοι παρὰ τῆς προφητείας ἀκούουσι, Τί ἐγένετό σοι, ὅτι ἀνέβητε πάντες εἰς δώματα μάταια; καὶ κατὰ Χριστοῦ τὸ, \"Αἶρε, αἶρε, καὶ σταύρου,\" βοησάντων, φησὶν, ἐνεπλήσθη ἡ πόλις βοώντων.","english":"Some have interpreted the present passage thus: that the Lord, not being a respecter of persons, placed the word concerning Zion in the midst of the rebukes against the Philistines, as though he had treated the Jews as Philistines, to whom he says through Amos: \"Are you not to me as the sons of the Ethiopians, says the Lord? Did I not bring Israel up from the land of Egypt, and the Philistines from Cappadocia, and the Syrians from the pit? Behold, the eyes of the Lord are upon all the kingdoms of the earth.\" Hence now, presenting their complete rejection, he numbered them among the Philistines. And this is made clear through the valley. For he did not say simply Zion, but valley, indicating the fall from the height of the God-fearing way of life and hinting that they lie in the hollows and the depth of wickedness. For Zion is a [high] mountain on which the temple of God was built; therefore it says: \"Go up on a high mountain, you who bring good news to Zion.\" And: \"You have come to Mount Zion and to the city of the living God, the heavenly Jerusalem.\" It was also said to signify the gospel word. But those who have fallen from this hope lie fallen in the valley adjacent to Zion. For to every virtue vice is adjacent, into which one falls when he misses that virtue, as one falls into unbelief from faith. Into this those of the circumcision were brought down from the gospel height and from the heavenly Zion. Therefore they were ranked among the Philistines; but even so, in their misfortune, puffed up in vain, they hear from the prophecy: \"What has happened to you, that you have all gone up to the vain rooftops?\" And against Christ, when they shouted, \"Take him away, take him away, and crucify him,\" he says, the city was filled with those shouting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":314,"ref":"p314","source":"Καὶ ἐπεὶ ἔστιν ἁμαρτία πρὸς θάνατον, καθ' ἣν ψυχὴ ἁμαρτάνουσα, αὐτὴ ἀποθανεῖται, αἱ τραυματίαι σου, φησὶν, οὐ τραυματίαι μαχαίρας. Καὶ πάντες, φησὶν, οἱ ἄρχοντές σου πεφεύγασιν. Κατὰ δὲ Σύμμαχον ἀνεστατώθησαν, κατὰ δὲ Θεοδοτίωνα μετεκινήθησαν. Ὅθεν οὐκ ἔτι παρ' αὐτοῖς, οὐ βασιλεῖς, οὐχ ἡγούμενοι, οὐχ ἀρχιερεῖς, οὐ προφῆται, ἀλλ' οὐδὲ Φαρισαῖοι καὶ Σαδδουκαῖοι. Οἱ δὲ εἰσέτι νῦν ἁλόντες ὑπὸ τοῦ τῶν ψυχῶν πολιορκητοῦ πικρῶς καταδέδενται. Τὴν δὲ τοσαύτην αὐτῶν πτῶσιν ὁ προφήτης ἰδὼν, συμμετρεῖ τῷ πάθει τὸν θρῆνον, τὴν τοῦ γένους ἀποβολὴν, καὶ τὴν ἅλωσιν προβλέπων τῆς πόλεως, τὰς τεταραχὰς, καὶ τὴν πλάνησιν, ἣν ἐπλανήθησαν ἐγκαταλειφθέντες. Εἶτα τοὺς Ἐλαμίτας εἰπὼν, ἀφανεῖς δυνάμεις δηλοῖ καὶ πολεμίους, οἷς ὑπὸ Θεοῦ παρεδόθησαν, οἳ καὶ παραβλέποντες ἑρμηνεύονται, τῶν ἀπολλυμένων παρορῶντες τὴν σωτηρίαν, φειδόμενοι μηδενός. Οὗτοι δὲ, φησὶν, εἰσελεύσονταί σου τὰς πύλας· ἀλλ' οὐχὶ νῦν, ἀλλ' ἐν τῇ ἡμέρᾳ ἐκείνῃ, τῷ προφητευομένῳ καιρῷ, ἀποκαλύψουσί τε τὰ κρυπτὰ τῆς ἄκρας Δαβὶδ τῆς βασιλείας τὰ σύμβολα, καὶ τὰ ἐν τῷ ἁγιάσματι κείμενα τὰ μόνῳ τῷ ἀρχιερεῖ θεατά. Ἀντὶ δὲ τοῦ, Καὶ εἴδοσαν ὅτι πλείους εἰσὶ, Σύμμαχος ἔφη· Καὶ τὰ ῥήματα οἴκου Δαβὶδ ὄψεσθε, ὅτι ἐπληθύνθη. Ὕδωρ δὲ ἦν παλαιᾶς κολυμβήθρας ἐν τῇ πόλει, τῆς παλαιᾶς θεοπνεύστου Γραφῆς ὁ λόγος, ὃν ἀποστραφέντες, ἀλλότριον ὕδωρ ἑαυτοῖς ἐπενόησαν, διδάσκοντες διδασκαλίας ἐντάλ ματα ἀνθρώπων, ἀκυρώσαντές τε τὸν λόγον τοῦ Θεοῦ τὴν παράδοσιν αὐτῶν. Περὶ ὧν πρὸς τὸν Ἱερεμίαν φησίν·","english":"And since there is a sin unto death, by which a soul that sins shall itself die, your wounded men, he says, are not wounded by the sword. And all your rulers, he says, have fled. According to Symmachus, they were thrown into confusion; according to Theodotion, they were moved away. Hence there are no longer among them kings, no leaders, no high priests, no prophets, nor even Pharisees and Sadducees. But those who even now have been captured by the besieger of souls are bitterly bound. Seeing so great a fall of theirs, the prophet measures his lament to their suffering, foreseeing the rejection of the nation and the capture of the city, the confusions, and the wandering in which they wandered when they were abandoned. Then, having spoken of the Elamites, he indicates unseen powers and enemies, to whom they were handed over by God, who are also interpreted as \"those who look away,\" overlooking the salvation of the perishing, sparing no one. But these, he says, shall enter your gates; not now, but in that day, at the time that is prophesied, they shall reveal the hidden things of the citadel of David, the symbols of the kingdom, and the things laid up in the sanctuary, visible to the high priest alone. Instead of \"And they saw that they were more numerous,\" Symmachus said: \"And you shall see the words of the house of David, that they have multiplied.\" And there was water of an old pool in the city—the word of the old God-inspired Scripture, which they turned away from and devised for themselves strange water, teaching as doctrines the commandments of men, and by their tradition making void the word of God. Concerning which he says to Jeremiah:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":315,"ref":"p315","source":"\"Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους.\" Τὸ δὲ ξένον ὕδωρ μεταξὺ τῶν δύο τειχέων ἐπενόησαν. Δύο δὲ τείχη τῆς κατὰ Θεὸν πολιτείας ἥτε Παλαιὰ καὶ Καινὴ Διαθήκη, ὧν οὐδετέρας αἱ τῶν πρεσβυτέρων μετέχουσι παραδόσεις ἐφ' ἃς οἱ δευτερωταὶ λεγόμενοι παρ' ἐκείνοις ἀλαζονεύονται, καὶ ἄλλο δέ τι τολμήσαντες, τῆς πόλεως\n\nτοὺς οἴκους, εἰς οἰκοδομὴν τοῦ ἰδίου τείχους κατέλυσαν. Τὰ γὰρ ῥήματα τῆς θείας Γραφῆς ἀπολαμβάνοντες, τὰς οἰκείας μυθολογίας περιτειχίζουσι, μὴ προσεσχηκότες Θεῷ τῷ πεποιηκότι τὴν παλαιὰν τῶν θεοπνεύστων Γραφῶν, κολυμβήθραν τὴν ἀπὸ πηγῶν τοῦ θείου Πνεύματος προχεομένην. Ὁ μὲν οὖν Θεὸς μὴ βουλόμενος τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὴν μετάνοιαν αὐτοῦ, θρηνεῖν αὐτοὺς παρεκελεύετο τὴν ἰδίαν ἀπώλειαν. Οἱ δὲ τοὐναντίον, ὡς ἀπεγνωκότες τὴν ἑαυτῶν σωτηρίαν, ἐποίουν, τὴν μετὰ τουτονὶ τὸν βίον τοῦ Θεοῦ κρίσιν οὐ λογισάμενοι. Διὸ τοῖς ῥητοῖς ὁ Παῦλος χρησάμενος εἶπεν· \"Εἰ νεκροὶ οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν. Αὔριον γὰρ ἀποθνήσκομεν.\" Ὡς δὲ δεσμῷ Θεοῦ καταδεθείσης αὐτῶν τῆς ἁμαρτίας ἐπάγει· Καὶ οὐκ ἀφεθήσεται αὐτῇ ἡ ἁμαρτία ὑμῶν ἕως ἂν ἀποθάνητε. Καὶ ὅρα τὸ μέγεθος τῆς ἀπειλῆς τοῦ Θεοῦ, καὶ ὡς οὐδαμοῦ τὸν λαὸν ἐπ' εἰδωλολατρείᾳ διέβαλεν, ὅτι δὲ εἰς δώματα ἀνέβησαν μάταια, καὶ βοῶν ἐπλήρωσαν τὴν πόλιν, καὶ ξένον ὕδωρ ἐξεῦρον τὴν παλαιὰν κολυμβήθραν ἀποστραφέντες, καὶ συνεστήσαντο τεῖχος τοὺς οἴκους καθελόντες τῆς πόλεως. Καὶ αὐτοὶ μὲν ἀναισθήτως ἐπὶ τούτοις διέκειντο. Ὁ δὲ προφήτης ἀπέκλαιεν.","english":"They abandoned me, the fountain of living water, and dug for themselves broken cisterns. But they devised strange water between the two walls. And the two walls of the commonwealth according to God are the Old and the New Testament, in neither of which do the traditions of the elders have a part, on which those called deuterotai among them boast, and having dared something else besides, they tore down the houses of the city to build their own wall. For taking the words of divine Scripture, they wall themselves in with their own mythologies, not having attended to God who made the ancient pool of the God-inspired Scriptures, flowing from the springs of the divine Spirit. God, then, not willing the death of the sinner, but rather his repentance, urged them to lament their own destruction. But they did the opposite, as having despaired of their own salvation, not reckoning on God's judgment after this life. Therefore Paul, using the sayings, said: If the dead are not raised, let us eat and drink, for tomorrow we die. And as their sin was bound fast by God's bond, he adds: And your sin shall not be forgiven you until you die. And see the greatness of God's threat, and how nowhere did he accuse the people of idolatry, but that they went up into vain houses, and filled the city with cries, and invented strange water, turning away from the ancient pool, and set up a wall by tearing down the houses of the city. And they themselves were senselessly disposed toward these things. But the prophet wept.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":316,"ref":"p316","source":"Τῶν δὲ πικρῶν δακρύων ἡ πρόφασις ἡ κατ' αὐτῶν ἀπειλὴ τὴν ἁμαρτίαν ταύτην μὴ συγχωρηθήσεσθαι λέγουσαν. ιεκεʹ. Τὰδε λέγει Κύριος Σαβαώθ· Πορεύου εἰς τὸ παστοφορεῖον, πρὸς Σομνὰν τὸν ταμίαν, καὶ εἶπον αὐτῷ· Τί σοι ὧδε; καὶ τί σοι ὧδέ ἐστιν, ὅτι ἐλατόμησας σεαυτῷ ὧδε μνημεῖον, καὶ ἐποίησας σεαυτῷ ἐν ὑψηλῷ μνημεῖον, καὶ ἔγραψας σεαυτῷ ἐν πέτρᾳ σκηνήν9; κ.τ.λ. Σομνὰς καὶ Ἐλιακεὶμ, ὧν ἐνταῦθα μέμνηται, σύγχρονοι γεγόνασιν Ἐζεκίᾳ τῷ βασιλεῖ, ὅπερ ἐκ τῆς ἱστορίας ἔστι μαθεῖν. Οἳ καὶ ἐξῆλθον πρὸς τὸν Ἀσσύριον ἐπιστάντα τῇ πόλει, καθὰ διὰ τῶν ἑξῆς ὁ προφήτης φησίν. Τὸν δὲ Σομνὰν ἔλεγεν ὁ Ἑβραῖος ἄσεμνόν τε καὶ ἀλαζόνα γενέσθαι καὶ ἁβροδίαιτον ἀρχιερέα, αὐτομολῆσαί τε πρὸς Σενναχερεὶμ προδεδωκότα τὸν λαόν. Πρὸς ὃν ὁ προφήτης κελεύεται βαδίζειν ἐπὶ τὸ παστοφόριον. Ἦν δὲ χῶρος ἐν τῷ ναῷ. Ἀνθ' οὗ Σύμμαχος τὸν σκηνοποιοῦντα, φησίν. Ὁ δὲ Ἀκύλας τὸν σκηνοῦντα. Μνημεῖον δὲ κατὰ πέτρας ὑψηλὸν ἑαυτοῦ λατομήσας ἐπέγραψε τούτῳ σκηνὴ, ὡς δὴ σκηνώσων ἐν αὐτῷ μετὰ θάνατον, πρέπον δὲ σύμβολον τῆς ἑαυτοῦ διανοίας ἐπέγραψεν, ὡς τὰ ἔξω μόνον ὑπάρχων λαμπρός. Μάτην δὲ τοῦτο, φησὶ, λατομεῖς. Οὐ γὰρ μεθέξεις αὐτοῦ. Τοῦτο γὰρ τὸ, τί σοί ἐστιν ὧδε, δηλοῖ. Συντρίψει γὰρ ὁ Κύριος ἄνδρα, ἀπῴχοντο γὰρ αἰχμάλωτοι μετὰ τῶν ἀγελαίων οἱ δυνατώτατοι. Κομισθήσῃ δὲ καὶ σὺ μακρὰν τῆς ἀξίας ἀφῃρημένος, καὶ στάσεως τῆς κατὰ τῷ Θεῷ λειτουργεῖν. Τί οὖν ἔδει σοι τύφου καὶ χρημάτων καὶ ἅρματος; οὐ γὰρ τοῦ ἄρχοντος ἡ δόξα καθαιρεθήσεται. Τὴν γὰρ τῆς ἀρχιερωσύνης ἀναξίως μετῆλθες οἰκονομίαν, κριτὴς γενόμενος ἄδικος.","english":"The cause of their bitter tears is the threat against them saying that this sin will not be forgiven. 25. Thus says the Lord Sabaoth: Go into the chamberlain's quarters, to Somnas the treasurer, and say to him: What have you here? And what have you here, that you have hewn out for yourself here a tomb, and made for yourself on high a tomb, and written for yourself on a rock a tent? etc. Somnas and Eliakim, whom he mentions here, were contemporaries of King Hezekiah, as one can learn from the history. They also went out to the Assyrian when he stood against the city, as the prophet says in what follows. The Hebrew said that Somnas was a shameless and boastful high priest, living luxuriously, and that he deserted to Sennacherib after betraying the people. The prophet is commanded to go to him at the chamberlain's quarters. This was a place in the temple. Symmachus renders it \"the tent-maker,\" and Aquila \"the one who tents.\" Having hewn out for himself a tomb on a high rock, he inscribed on it \"tent,\" as though he would dwell in it after death, and he inscribed a symbol fitting his own mind, as being splendid only in outward things. In vain, he says, you hew this out. For you will not share in it. For this is what \"what have you here\" makes clear. For the Lord will crush the man, for the most powerful went off as captives with the common herd. You too will be carried far away, stripped of your dignity, and of your standing to minister to God. What need, then, did you have of vanity and money and a chariot? For the glory of the ruler will not be brought down. For you undertook the stewardship of the high priesthood unworthily, having become an unjust judge.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":317,"ref":"p317","source":"Τὸν δὲ σὸν ἑταῖρον Ἐλιακεὶμ δοῦλον ἑαυτοῦ δοκιμάσας εἶναι Θεὸς, εἰς τὴν σὴν αὐτὸν καταστήσεται χώραν τοῖς ὑπὸ χεῖρα πατρὸς ἐφέξοντα τάξιν. Ἕσται γὰρ οὐκ αὐθάδης, οὐ βάσκανος. Πρᾶος δέ τις ὢν, τὴν δόξαν ἕξει τοῦ πραοτάτου Δαβίδ. Ἄρξει δὲ μετὰ πολλῆς ἐξουσίας, ὡς μὴ ἕξειν τὸν ἀντιλέγοντα. Καὶ κράτος ἔξει. Τοῦτ' ἔστι τὸ δύνασθαι κρατεῖν τῶν ὑπὸ χεῖρα λαῶν. Καὶ ἔσται βεβαίων ἱδρυμένος ἐπὶ τὴν αὐτοῦ λειτουργίαν. Τοῦτο γὰρ δηλοῖ τὸ, Ἐν τόπῳ πιστῷ ἑστάναι τὴν ἀρχὴν ἀσάλευτον ἔχοντα. Τῆς δὲ τούτου κηδεμονίας ἠρτημένοι πάντες γενήσονται ὡς ἐπ' ἀγαθῷ πεποιθότες. Διὰ δὲ τούτων μανθάνομεν μὴ χαυνοῦσθαι δυναστείᾳ, μηδὲ τῆς κρίσεως ἀμνημονεῖν τοῦ Θεοῦ. Εἰκότως δὲ συνῆπται ταῦτα τοῖς περὶ φάραγγος Σιὼν τοῦ σωτηρίου πάθους ἐπὶ τὸν καιρὸν ἀναγόμενα, καθ' ὃν οἱ κατὰ Σομνὰν ἀλαζόνες καὶ φιλοχρήματοι, κατὰ τὸν Μωσέως νόμον ἱερατεύοντες σωματικῶς, ἐκπεπτώκασιν. Περὶ ὧν ἐν τοῖς ἔμπροσθεν ἔλεγεν ὁ προφήτης μετ' ἄλλων ὅσων καὶ τὸ, Ἀγαπῶντες δῶρα, καὶ τὸ, ὀρφανοῖς οὐ κρίνοντες, καὶ κρίσιν χήρας οὐ προσέχοντες. Καὶ φονευτὰς δὲ, ὡς κυριοκτόνους, ἐκάλεσεν. Οἷς καὶ ταλανίζων ἔλεγεν ὁ Σωτήρ· \"Καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν, καὶ τὸ ἔλεος, καὶ τὴν πίστιν.\" Προετύπου δὲ τούτους ὁ Σομνάς. Ὁ δὲ","english":"But God, having approved your companion Eliakim as his own servant, will establish him in your place, to preside over the order of those under his father's hand. For he will not be self-willed, nor envious. But being gentle, he will have the glory of the gentlest David. And he will rule with great authority, so as to have no one to contradict him. And he will have power—that is, the ability to hold sway over the peoples under his hand. And he will be established firmly in his own ministry. For this is what is meant by \"in a faithful place to stand,\" having his rule unshaken. And all who depend on his care will become as those who have trusted in good. Through these things we learn not to be puffed up by power, nor to forget the judgment of God. And reasonably these things are connected with those concerning the valley of Zion, being referred to the time of the saving passion, at which the arrogant and money-loving men after the pattern of Somnas, who served as priests bodily according to the law of Moses, have fallen away. Concerning whom the prophet spoke in the preceding passages, along with many other things, including \"lovers of gifts,\" and \"not judging for orphans, and not attending to the judgment of widows.\" And he called them murderers, as killers of the Lord. To whom also the Savior said, pronouncing woe: \"And you have neglected the weightier matters of the law: justice, and mercy, and faith.\" And Somnas prefigured these. But the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":318,"ref":"p318","source":"Ἐλιακεὶμ, Θεοῦ ἀνάστασις ἑρμηνευόμενος, σύμβολον τῆς νέας καὶ καινῆς ἱερωσύνης ἐγένετο, ἣν ἡ τοῦ Σωτῆρος ἡμῶν ἀνάστασις ἐν τῇ ἑαυτοῦ Ἐκκλησίᾳ καθ' ὅλης τῆς οἰκουμένης συνεστήσατο. Κέκληται γὰρ Χριστὸς ἀντ' ἐκείνων ἀρχιερεὺς, ὡς Ἐλιακεὶμ ἀντὶ Σομνά. Κατὰ γὰρ τὸν Ἀπόστολον. \"Οὐχ ἑαυτῷ τις ἁρπάζει τὴν τιμὴν, ἀλλὰ καλούμενος ὑπὸ τοῦ Θεοῦ. Καθὼς ὁ Χριστὸς οὐχ ἑαυτὸν ἐδόξασεν εἰς τὸ γενηθῆναι ἀρχιερέα, ἀλλ' ὁ λαλήσας πρὸς αὐτὸν, \"Σὺ εἶ ἱερεὺς εἰς τὸν αἰῶνα κατὰ τὴν τάξιν Μελχισεδέκ.\" Λαβεῖν δὲ λέγεται καὶ τὴν Δόξαν τοῦ Δαβὶδ, τοῦτ' ἔστι τὴν ἐπὶ τὸν νοητὸν Ἰσραὴλ ἀρχήν τε καὶ βασιλείαν· \"Οὐ γὰρ πάντες φησὶν, οἱ ἐξ Ἰσραὴλ, οὗτοι καὶ Ἰσραὴλ,\" καὶ τὰ ἐπὶ τούτοις. Ἀρχιερεῖ δὲ γεγονότι Χριστῷ οὐκ ἔσται, φησὶν, ὁ ἀντιλέγων. \"Οὐ γὰρ ὠφελήσει ἐχθρὸς ἐν αὐτῷ, καὶ υἱὸς ἄνομος οὐ προσθήσει τοῦ κακῶσαι αὐτόν.\" Καὶ ἄλλως δὲ, εἰ καὶ Ἰσραὴλ ἀντεῖπεν, τὰ δ' οὖν ἔθνη ὑπέκυψεν. Διὸ περὶ μὲν ἐκείνου φησί· \"Ῥῦσαί με ἐξ ἀντιλογίας λαοῦ.\" Περὶ δὲ τούτων· \"Καταστήσεις με εἰς κεφαλὴν ἐθνῶν. Λαὸς ὃν οὐκ ἔγνω, ἐδούλευσέν μοι. Εἰς ἀκοὴν ὠτίου ὑπήκουσέ μου·\" καὶ περὶ ἐκείνων αὖθις, \"Υἱοὶ ἀλλότριοι ἐψεύσαντό μοι.\" Καί· \"Ὅτι ἐπαλαιώθησαν καὶ ἐχώλαναν ἀπὸ τῶν τρίβων αὐτῶν.\" Πεπαλαίωνται γὰρ, καὶ ἐγγὺς γεγόνασιν ἀφανισμοῦ κεκλασμένην τέως περιεσχήκασι τὴν διάνοιαν υἱοὶ γεγονότες ἀλλότριοι. Πάλαι γὰρ ὢν πρωτότοκος Ἰσραὴλ, ὅτε κατεψεύσαντο τοῦ Χριστοῦ, γεγόνασιν ἀλλότριοι, ἀπωλείας λοιπὸν τέκνα καὶ γεέννης καλούμενοι· ἀνθ' ὧν ἡμῖν ἀνέδειξε τὸν Ἐλιακείμ. Ὃς καί φησιν.","english":"Eliakim, interpreted as \"the resurrection of God,\" became a symbol of the new and fresh priesthood, which the resurrection of our Savior established in his own Church throughout the whole inhabited world. For Christ has been called as high priest in place of those men, just as Eliakim was in place of Shebna. For according to the Apostle: \"No one takes the honor for himself, but he who is called by God. Just as Christ did not glorify himself to become high priest, but the one who spoke to him, 'You are a priest forever according to the order of Melchizedek.'\" And he is said to receive also the glory of David, that is, the rule and kingdom over the spiritual Israel; for \"not all those who are from Israel,\" he says, \"are Israel,\" and the things that follow. But for Christ, who has become high priest, there will be, he says, no one to contradict. \"For the enemy will not prosper against him, and no lawless son will proceed to harm him.\" And in another way, even if Israel contradicted, the nations nevertheless submitted. Therefore concerning that one he says: \"Deliver me from the contradiction of the people.\" And concerning these: \"You will establish me as head of the nations. A people whom I did not know served me. At the hearing of the ear they obeyed me;\" and again concerning those: \"Foreign sons lied to me.\" And: \"Because they grew old and limped from their paths.\" For they have grown old and have come near to destruction, having held their mind broken until now, having become foreign sons. For formerly Israel was the firstborn, but when they lied against Christ, they became foreign, being called from then on children of destruction and of Gehenna; in place of whom he raised up for us Eliakim. Who also says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":319,"ref":"p319","source":"\"Ἀπὸ τῆς ταλαιπωρίας τῶν πτωχῶν καὶ τοῦ στεναγμοῦ τῶν πενήτων νῦν ἀναστήσομαι, λέγει Κύριος.\" Ἐν δὲ τῇ Ἐκκλησίᾳ, τῷ οἴκῳ τοῦ πατρὸς αὐτοῦ, πᾶς ἔσται, φησὶν, ἐπ' αὐτῷ πεποιθὼς ἔνδοξός τε καὶ μικρὸς, κατὰ κόσμον φημί. Προσωπολήπτης γὰρ οὐκ ἔστιν ὁ τῶν ὅλων Θεός. Νοήσεις δὲ τοῦτο καὶ κατὰ μέτρον ἡλικίας πνευματικῆς. ΚΕΦΑΛ. ΚΓʹ. ΤΟ ΟΡΑΜΑ ΤΥΡΟΥ. αιηʹ. Ὀλολύζετε, πλοῖα Καρχηδόνος, ὅτι ἀπώλετο, καὶ οὐκ ἔτι ἔρχονται. Ἐκ γῆς Κιτιαίων ἦκται αἰχμάλωτος· τίνι ὅμοιοι γεγόνασιν οἱ ἐνοικοῦντες ἐν τῇ νήσῳ μετάβολοι Φοινίκης, διαπερῶντες τὴν θάλασσαν ἐν ὕδατι πολλῷ; Σπέρμα μεταβόλων, ὡς ἀμητοῦ εἰσφερομένου, οἱ μετάβολοι τῶν ἐθνῶν9. κ.τ.λ. Οὐ περὶ πραγμάτων μόνον ἤδη λαβόντων τὴν ἔκβασιν τῆς ἐπ' αὐτοῖς προῤῥήσεως, αἱ προφητεῖαί φασιν· οὕτω γὰρ ἂν ἔδοξεν οὐδὲν εἶναι ταῦτα πρὸς ἡμᾶς, εἰ καὶ τὰ μάλιστα διὰ τούτων ἀψευδὲς θαυμάζειν ἐχρῆν τὸν Θεόν. Νυνὶ δὲ οὐ προθεσπίζουσι μόνον ἐπὶ τοῖς ἔθνεσιν, ἀλλὰ καὶ καθ' ἑκάστην διάζων φέρεται τρόπος θεοσεβείᾳ προσήκων· ὡς ἐν τῷ προλέγειν τὴν Βαβυλῶνος καθαίρεσιν, περὶ καθολικῆς τοῦ Θεοῦ διείλεκται κρίσεως. Ὁ περὶ Αἰγύπτου δὲ λόγος θυσιαστήριον ἔσεσθαι Θεοῦ κατ' αὐτήν φησι θεοσεβῶν τε πλῆθος ἀνδρῶν. Ὁ δὲ περὶ Μωὰβ, Ἐκκλησίαν τε καὶ θρόνον ἐν αὐτῇ γενέσθαι Θεοῦ, παυσαμένης ὡς ἐν Αἰγύπτω κἀν ταύτῃ τῆς εἰδωλολατρείας. Ὁ δὲ περὶ Δαμασκοῦ, ἐπιστροφὴν ἔσεσθαί φησι τῶν πάλαι τὸν Θεὸν ἀγνοούντων. Ὁ δὲ νῦν περὶ Τύρου, πρὸς τοῖς αὐτῆς πάθεσιν, προσφορὰς ἐν αὐτῇ προαγορεύει Κυρίῳ γενήσεσθαι.","english":"Because of the misery of the poor and the groaning of the needy, now I will arise, says the Lord.\" But in the Church, the house of his Father, he says, everyone will be, trusting in him, both glorious and small—I mean, according to the world. For the God of all is no respecter of persons. But you will understand this also according to the measure of spiritual age. CHAPTER 23. THE VISION OF TYRE. 18. Wail, ships of Carthage, because it has perished, and they come no longer. From the land of the Kitians a captive has been brought; to what are those who dwell in the island like, the traders of Phoenicia, crossing the sea in much water? The seed of traders, as when a harvest is brought in, the traders of the nations, etc. The prophecies speak not only about matters that have already received the outcome of the prediction concerning them—for in that way these things would seem to be nothing to us, even if one ought especially through them to marvel at God as unerring. But now they do not merely foretell concerning the nations, but the mode befitting piety is also carried through each one individually; as in foretelling the destruction of Babylon, he has discoursed concerning the universal judgment of God. And the word concerning Egypt says that there will be an altar of God in it, and a multitude of pious men. And the one concerning Moab, that a Church and throne of God will come to be in it, when idolatry has ceased in it as in Egypt. And the one concerning Damascus says that there will be a turning of those who formerly did not know God. And the present one concerning Tyre, in addition to its own sufferings, foretells that offerings will be made in it to the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":320,"ref":"p320","source":"Εἴποις δ' ἂν καὶ ἄλλως, ὠφελείας ἕνεκα τῶν ἐξ Ἰσραὴλ, τὰς περὶ τῶν ἐθνῶν προλέγεσθαι προφητείας, ὡς ἂν γνοῖεν, ὡς οὐ μόνων αὐτῶν Θεός ἐστιν ὁ Θεὸς, ἀλλ' ὅτι καὶ διὰ πάντων ἡ τούτου διέρχεται πρόνοια, ποινὰς ἀεὶ τὰς ἐπὶ ταῖς ἀσεβείαις καὶ τοῖς ἔθνεσιν παροῦσα τοῖς λοιποῖς· ὡς καὶ νῦν Τυρίοις, ὄτι καὶ τῷ τοῦ Θεοῦ λαῷ παθόντι κακῶς ἐπετώθαζον, οὐχ ὡς δι' ἁμαρτίας παθοῦσιν, ἀλλ' ὡς τοῦ σώζοντος αὐτοὺς ἠσθενηκότος Θεοῦ. Διὸ σὺν Ἱερουσαλὴμ παθούσῃ, πάντες οἱ κύκλῳ πεπόνθασιν ἐθνικοὶ τὴν αὐτὴν Τυρίοις, ἐσχηκότες προαίρεσιν, ἀνάστατοι πάντες ὑπ' Ἀσσυρίων γενόμενοι. Τοὺς συνεπαναστάντας δὲ τῷ ἰδίῳ λαῷ, καθ' ὃν ἡλίσκετο χρόνον, ἀπαριθμεῖται Δαβὶδ οὕτως εἰπών· Ὁ Θεὸς, τίς ὁμοιωθήσεταί σοι; μὴ σιγήσῃς, μηδὲ καταπραΰνῃς, ὁ Θεός· ὅτι ἰδοὺ οἱ ἐχθροί σου ἤχησαν, καὶ οἱ μισοῦντές σε ἦραν κεφαλήν· ἐπὶ τὸν λαόν σου κατεπανουργεύσαντο γνώμην, καὶ ἐβουλεύσαντο κατὰ τῶν ὁσίων σου· Εἶπαν·\n\nΔεῦτε καὶ ἐξολοθρεύσωμεν αὐτοὺς ἐξ ἔθνους, καὶ οὐ μὴ μνησθῇ τὸ ὄνομα Ἰσραὴλ ἔτι ἐβουλεύσαντο ἐν ὁμονοίᾳ ἐπὶ τὸ αὐτὸ, κατὰ σοῦ διαθήκην διέθεντο. Τὰ σκηνώματα τῶν Ἰδουμαίων, καὶ οἱ Ἰσμαηλῖται, Μωὰβ καὶ Ἀγαρηνοὶ, Γεβὰλ, καὶ Ἀμμὼν, καὶ Ἀμαλὴκ,ἀλλόφυλοι μετὰ τῶν κατοικούντων Τύρον. Λέγει δὲ καὶ δι' ἑνὸς τῶν προφητῶν ὁ Θεός· \"Καὶ τί ὑμεῖς ἐμοὶ, Τύρος καὶ Σιδὼν, καὶ πᾶσα Γαλιλαία ἀλλοφύλων; μὴ ἀνταπόδομα ὑμεῖς ἀνταποδίδοτέ μοι, ἢ μνησικακεῖτε ὑμεῖς ἐπ' ἐμοί;","english":"You could also say otherwise: for the benefit of those from Israel, the prophecies concerning the nations are foretold, so that they might know that the God of God is not theirs alone, but that his providence passes through all things, always bringing punishments for impieties upon the other nations as well—as now upon the Tyrians, because they also mocked the people of God when they suffered badly, not as though they suffered because of sin, but as though God who saves them had become weak. Therefore, when Jerusalem suffered, all the surrounding nations suffered the same as the Tyrians, having the same disposition, all being laid waste by the Assyrians. But David enumerates those who rose up together against his own people at the time it was being captured, saying thus: \"O God, who shall be likened to you? Do not be silent, nor be appeased, O God; for behold, your enemies have roared, and those who hate you have lifted up their head; they have devised crafty counsel against your people, and have taken counsel against your holy ones. They said: Come, and let us destroy them from among the nations, and let the name of Israel be remembered no more. They took counsel together with one accord, they made a covenant against you. The tents of the Idumeans, and the Ishmaelites, Moab and the Hagarenes, Gebal, and Ammon, and Amalek, the foreigners with those who dwell in Tyre.\" And God also says through one of the prophets: \"And what are you to me, Tyre and Sidon, and all Galilee of the foreigners? Do you repay me a repayment, or do you bear a grudge against me?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":321,"ref":"p321","source":"Ὀξέως καὶ ταχέως ἀνταποδώσω τὸ ἀνταπόδομα ὑμῶν εἰς κεφαλὰς ὑμῶν, ἀνθ' ὧν τὸ ἀργύριόν μου καὶ τὸ χρυσίον μου ἐλάβετε, καὶ τὰ ἐπίλεκτά μου, καὶ τὰ καλὰ εἰσηνέγκατε εἰς τοὺς ναοὺς ὑμῶν, καὶ τοὺς υἱοὺς Ἰούδα, καὶ τοὺς υἱοὺς Ἱερουσαλὴμ ἀπέδοσθε τοῖς υἱοῖς τῶν Ἑλλήνων, ὅπως ἐξώσητε αὐτοὺς ἐκ τῶν ὁρίων αὐτῶν.\" Φησὶ δὲ καὶ πρὸς Ἰεζεκιὴλ ὁ Θεός. \"Υἱὲ ἀνθρώπου, Ναβουχοδονόσωρ βασιλεὺς Βαβυλῶνος κατεδουλώσατο τὴν δύναμιν αὐτοῦ δουλείᾳ μεγάλῃ ἐπὶ Τύρον. Πᾶσα κεφαλὴ φαλάκρωμα καὶ πᾶς ὦμος μαδὼν, καὶ μισθὸς οὐκ ἐγενήθη αὐτῷ, καὶ τῇ δυνάμει αὐτοῦ, ἀντὶ τῆς δουλείας τῆς σκληρᾶς ἧς ἐδούλευσεν ἐπὶ Τύρον. Ἀντὶ τούτου δέδωκα αὐτῷ γῆν Αἰγύπτου.\" Ὅτε τοίνυν ἡ Τύρος τὴν ἄκραν ὑπέμεινεν ἐρημίαν, συνέβαινε τοὺς οἰκήτορας μηκέτι τῇ συνήθει ναυτικοὺς ὄντας ἐμπορείᾳ κεχρῆσθαι. Διό φησιν· Ὀλολύζετε, πλοῖα Καρχηδόνος. Ἄποικοι γὰρ Τυρίων οἱ Καρχηδόνιοι τὴν νῦν οἰκοῦντες τῆς Ἀφρικῆς καλουμένην Καρταγένναν, οἵπερ εἰς Τύρον ἔτι σωζομένην τὰς ἐμπορείας ἐκόμιζον· Τὸ δὲ Κιτιαίων, Χετιεὶμ ἐξέδωκαν οἱ λοποί. Λέγεται δὲ Κύπρος οὕτω δηλοῦσθαι, καὶ Κίτιον εἶναι πόλις ἐν αὐτῇ, δι' ἧσπερ ἔπλεον οἱ ἀπὸ τῆς Τύρου ναυτιλλόμενοι, τάχα τι καὶ τῶν πρὸς ἐμπορείαν ἐν ταύτῃ διατιθέμενοι. Οὐκέτι τοίνυν ἔμποροι Τύριοι, φησί. Ἀπώλοντο γὰρ, καὶ πρὸς αἰχμαλωσίαν ἀπήχθησαν, ὡς μηδένας παθεῖν παραπλήσια. Ἀντὶ δὲ τοῦ, τίνι ὅμοιοι γεγόνασιν; ὁ μὲν Ἀκύλας, σιωπήσατε· ὁ δὲ Σύμμαχος, σιγήσατε κατοικοῦντες τὴν νῆσον, εἰρήκασιν. Λόγοις γὰρ ἀλαζονικοῖς ἐχρῶντό ποτε φρυαττόμενοι. Ἀλλὰ σιωπᾷν αὐτοὺς ταπεινωθέντας ὁ λόγος παρακελεύεται.","english":"Swiftly and quickly I will repay your recompense upon your heads, because you took my silver and my gold, and my choice and beautiful things you brought into your temples, and you sold the sons of Judah and the sons of Jerusalem to the sons of the Greeks, so that you might drive them out from their borders. And God also says to Ezekiel: Son of man, Nebuchadnezzar king of Babylon enslaved his force with a great slavery against Tyre. Every head is bald and every shoulder is shorn, and no wage was given to him and to his force, in return for the hard slavery which he served against Tyre. Instead of this I have given him the land of Egypt. When, therefore, Tyre endured the extreme desolation, it happened that its inhabitants, no longer being seafarers as was their custom, did not engage in trade. Therefore he says: Wail, ships of Carthage. For the Carthaginians are colonists of the Tyrians, inhabiting what is now called Carthage in Africa, who used to bring their merchandise to Tyre while it was still preserved. But the rest rendered Kittim as Chethieim. It is said that Cyprus is thus indicated, and that Citium is a city in it, through which those sailing from Tyre used to sail, perhaps also arranging some of their goods for trade there. No longer, then, are the Tyrians merchants, he says. For they perished and were led away to captivity, so that no one suffered anything similar. And instead of, To what have they become like? Aquila says, Be silent; and Symmachus says, Be silent, you who inhabit the island. For once they used arrogant words, prancing proudly. But the word exhorts them to be silent when they have been humbled.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":322,"ref":"p322","source":"Οἱ αὐτοὶ δὲ ἦσάν ποτε Φοινίκης μετάβολοι, πλοῦτον πολὺν σωρεύοντες, ὡς ἀμητῷ παραβάλλεσθαι αὐτῶν τὸ πλῆθος τῆς πραγματείας, ἤγουν τὸ πλῆθος αὐτῶν τῶν τῇ ἐμπορείᾳ χρωμένων. Τῶν δὲ ἀγαθῶν τούτων ἐστερημένους αὐτοὺς αἰσχύνην φησὶν καταχέασθαι δεῖν μετὰ τῆς ἐγγειτόνων Σιδόνος, ἧς τινες ἀποικισθῆναι τὴν Τύρον φασὶν, ὡς ἐπὶ θυγατρί τε μεγάλα φρονεῖν τοσαύτην ἐχούσῃ κατὰ θάλατταν δύναμιν. Τινὲς δὲ ὡς ἀπὸ τῆς Τύρου πρὸς τὴν Σιδόνα τὸ Αἰσχύνθητι, Σιδὼν, ἔφασαν λέγεσθαι. Καὶ σὲ γὰρ ἡ ὀργὴ καταλήψεται. Πρὸς αὐτὴν οὖν οἱ νησιῶται (τούτους γὰρ εἶπε θάλασσαν), ἀλούσης Τύρου φασίν· Ἀπόλωλέ σου τὸ φρύαγμα. Αὐτὴ δὲ ἡ Τύρος οὖσα τῆς θαλάσσης ἰσχὺς, τὴν ἑαυτῆς ἐρημίαν ἰδοῦσα φησίν· Ἐν ἴσῳ γέγονα ταῖς μὴ τεκούσαις ὅλως, μηδὲ μὴν ἀναθρεψάσαις ἢ νεανίσκους, ἢ παρθένους. Τινὲς δὲ προσωποποιίαν ἔφασαν μονονουχὶ καὶ τῆς θαλάσσης αὐτῆς φωνὴν ἀφιείσης καὶ θρηνούσης αὐτοὺς, διὰ τὸ μηκέτι ἔχειν οὓς θρέψειεν νεανίσκους καὶ παρθένους, ὅτι τὸ παλαιὸν ὥσπερ θαλάσσης ὅντες γεννήματα, ὑπ' αὐτῆς ἐστρέφοντο· νῦν δὲ ἀπολωλότας αὐτοὺς ἡ θάλασσα καὶ ἡ ταύτης ἰσχὺς αὐτοὺς ἀποκλαίεται. Ἀγωνιᾷ δὲ καὶ Αἴγυπτος, μὴ πάθῃ τὰ παραπλήσια. Πρὸς δὲ Τυρίους τὸν λόγον μεταφέρων φησὶν, ὡς οὕτω τούτων γενομένων, ὅσοι φυγεῖν ὑμῶν τὸν ὄλεθρον ἐδυνήθητε, πρὸς τοὺς ἀποίκους εἰς Καρχηδόνας τοὺς ὑμετέρους, εἰ δυνατὸν ὑμῖν, ἐλθόντες ὀδύρεσθε τὴν πατρίδα τῶν συμφορῶν. Οὐχ ἑτέρους, ἀλλὰ τὴν ἑαυτῶν ὑπερηφανίαν καὶ ὕβριν καταιτιώμενοι, δι' ἣν τοῦ Ἰσραὴλ καὶ τοῦ Θεοῦ κατεπῄρεσθε.","english":"These same people were once traders of Phoenicia, heaping up great wealth, so that the multitude of their business—that is, the multitude of those engaged in commerce—was compared to a harvest. He says that they, deprived of these goods, must have shame poured over them together with neighboring Sidon, from which some say Tyre was colonized, so as to pride themselves greatly over her as over a daughter who possessed such great power at sea. But some said that the words \"Be ashamed, Sidon\" are spoken as from Tyre to Sidon. For the wrath will overtake you also. Therefore the islanders (for he called them \"the sea\") say to her, when Tyre is captured: \"Your boasting has perished.\" But Tyre herself, being the strength of the sea, seeing her own desolation, says: \"I have become like those who did not give birth at all, nor indeed raised young men or maidens.\" But some said it is a personification, as though the sea itself almost uttered a voice and lamented them, because it no longer had young men and maidens whom it might nourish, since in old times, being as it were offspring of the sea, they were turned about by it; but now the sea and its strength bewail them as lost. Egypt also is in agony, lest it suffer similar things. And transferring the discourse to the Tyrians, he says that, when these things have thus come to pass, as many of you as were able to escape destruction, go, if possible, to your colonists in Carthage and lament the calamities of your fatherland, blaming not others but your own arrogance and insolence, on account of which you were incited against Israel and God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":323,"ref":"p323","source":"Λογίσασθε τοίνυν τὸν ἐπενέγκοντα Θεὸν τῇ Τύρῳ τὰς συμφορὰς μὴ εἱμαρμένης ἀνάγκῃ, μηδ' ὀργῇ τινος τῶν ψευδωνύμων θεῶν ταῦτα παθεῖν ἡγησάμενοι. Κύριος γὰρ Σαβαὼθ ὁ παρὰ μόνοις Ἑβραίοις θεολογούμενος ταῦτα πεποίηκεν, οὐ μόνης Τύρου ταπεινῶν τὴν ὑπερηφανίαν, καὶ ὕβριν, ἀλλὰ καὶ τῶν λοιπῶν ἀθέων ἐθνῶν, καθ' ὧν ἤδη φθάσας\n\nἐξήνεγκε τὴν ἀπόφασιν ἐν ταῖς προλαβούσαις ὁράσεσι. Θεὸς γάρ ἐστιν ὑπερηφάνοις ἀντιτασσόμενος, ταπεινοῖς δὲ χάριν διδούς. Χαλεπὸν ἄρα τὸ μαστιγουμένοις ἐπεμβαίνειν ἁγίοις, ἢ τὴν ἀεὶ σώζουσαν αὐτοὺς ἀτονεῖν οἴεσθαι χεῖρα, καὶ μὴ νοεῖν μᾶλλον, ὡς Θεοῦ πολλάκις ἐφιέντος πειράζονται. Τοῖς γὰρ παρανόμοις λεκτέον· \"Μὴ παρανομεῖν· καὶ τοῖς ἁμαρτάνουσι· Μὴ ὑψοῦτε κέρας, μηδὲ ἀδικίαν εἰς τὸ ὕψος λαλεῖν.\" Διὰ τοῦτο γὰρ Τύρος ἐκ δόξης εἰς ἀτιμίαν μετεκομίσθη. Μὴ οὖν ἐπαίρου, φησὶ, τῷ πλούτῳ ἐκ θαλάττης, ταπεινωθεῖσα δὲ πρόσκεισο γεωργίᾳ. Τὰ γὰρ ἐκ θαλάττης πέπαυται κέρδη, δι' ἄπερ ἦσθα σοβαρὰ καὶ νεανικὴ, τοὺς κύκλῳ βασιλεῖς παροξύνουσα, καὶ ἢν ἠδίκεις Σιδόνα τὴν γείτονα. Τῆς δὲ τούτων ἀδικίας ἡ τῶν κακῶν πεῖρά σε παύσειεν. Ἔνθα δ' ἂν ἀπέλθῃς, οὐχ ἕξεις καταφυγὴν ἀναπαύσεως, Θεοῦ σε πανταχοῦ κακοῖς περιβάλλοντος, καὶ τῶν σῶν συμμάχων Χαναναίων ἠρημωμένων. Ἀρνήσονται δέ σε καὶ Κίτιοι συνήθεις πάλαι τυγχάνοντες. Κἂν εἰς Χαλδαίους αὐτομολήσεις, ἤγουν ἀπέλθῃς αἰχμάλωτος, τὰ ἐκ Περσῶν καὶ Μήδων εὑρήσεις κακὰ, ἔρημόν τε τὴν Βαβυλῶνα, δι' ἅπερ ἠλαζονεύσατο. Πέπτωκε γὰρ αὐτῆς ὁ τοῖχος. Οὕτω δὲ καλεῖ τὸ τεῖχος ἢ τὴν δύναμιν αὐτῆς τὴν βασιλικὴν, δι' ἧς ὠχύρωτο πρότερον.","english":"Consider, then, that it was God who brought these calamities upon Tyre, and do not suppose that they were suffered by the necessity of fate or by the anger of one of the falsely named gods. For it is the Lord of Hosts, who is theologized among the Hebrews alone, who has done these things, humbling the arrogance and insolence not of Tyre only, but also of the remaining godless nations, against whom he has already previously\n\nissued his sentence in the earlier visions. For God is one who opposes the proud and gives grace to the humble. It is a grievous thing, then, to trample upon the saints while they are being scourged, or to think that the hand which always saves them is weak, and not rather to understand that they are being tested because God often permits it. For to the lawless it must be said: \"Do not act lawlessly\"; and to those who sin: \"Do not lift up your horn, nor speak injustice on high.\" For this reason Tyre was carried over from glory to dishonor. Do not exult, then, he says, in the wealth that comes from the sea, but being humbled, apply yourself to farming. For the profits from the sea have ceased, on account of which you were haughty and bold, provoking the kings round about, and wronging Sidon your neighbor. And the experience of evils would put an end to your injustice in these matters. And wherever you may depart, you will have no refuge of rest, since God surrounds you with evils everywhere, and your allies the Canaanites have been laid waste. And the Kittim, who were long accustomed to you, will deny you. And even if you desert to the Chaldeans, that is, depart as a captive, you will find the evils that come from the Persians and Medes, and Babylon deserted, on account of the things in which she boasted. For her wall has fallen. Thus he calls her wall, or her royal power, by which she was formerly fortified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":324,"ref":"p324","source":"Διό σε θρηνήσουσι Καρχηδό νιοι πᾶσαν ἀπολέσασαν σωτηρίας ἐλπίδα, τὴν πάλαι τούτων οὖσαν ὀχύρωμα. Παιδευθήσῃ δὲ τοσοῦτον χρόνον, ὅσον ἡ τῷ Θεῷ πόλις ἀνακειμένη, καθ' ἧς ἐπαρθεῖσα τὴν ἴσην δίκην ἐκτίσεις. Κἀκεῖνοι γὰρ ἑβδομηκοστὸν ἐν αἰχμαλωσίᾳ παρέτειναν ἔτος. Ἀνθρώπου δὲ ζωῆς χρόνος, ἔτη, καὶ κατὰ Δαβὶδ, ἔστιν ἑβδομήκοντα. Λέγει γάρ· \"Αἱ ἡμέραι τῶν ἐτῶν ἡμῶν ἐν αὐτοῖς ἑβδομήκοντα ἔτη.\" Ταυτὸ δὲ τοῦτο καὶ βασιλείας χρόνος πολυετοῦς. Ἐν οἷς δὲ χρόνος ὁρισθεὶς μὴ πληροῦται παρὰ Θεοῦ, μὴ σαλευθῇς. Οὐ γὰρ ὑπόκειται Θεὸς τοῖς τῆς προαγορεύσεως αὑτοῦ ὅροις. Ἀγαθὸς γὰρ ὢν, καὶ χρόνον ὁρίζει, καὶ ἀπειλεῖ τὰ δεινὰ, οὐχ ὡς πάντως ἐπάξων, ἀλλ' ὡς ἐπιστρέψαι βουλόμενος· ὅπερ ἐστὶ καὶ ἀπὸ τῶν ἑξήκοντα ἐτῶν τῶν δι' Ἡσαΐου κατ' Ἐφραῒμ ὁρισθέντων μαθεῖν. Συνεστάλη γὰρ εἰς τριάκοντα. Καὶ Δανιὴλ δὲ τῶν ἐν αἰχμαλωσίᾳ τὴν κακίαν αὐξανομένην ὁρῶν, δεῖται Θεοῦ μὴ προσθεῖναι τοῖς ὁρισθεῖσι κατ' αὐτῶν ἔτεσιν. Ὁ Θεὸς γὰρ ἢ μετανοούντων ὑποτέμνῃ τὸν ὅρον, ἢ ταῖς ἀσεβείαις ἐπιμενόντων προστίθησιν. Τοιγαροῦν τοῖς ἐπὶ Νῶε τὸν τῶν ἑκατὸν εἴκοσιν ἐτῶν ὥρισεν ἀριθμὸν, ἂ φιλανθρώπως ἐπέτεμεν, ἱστῶν αὐτοῖς τὰ κακὰ, καὶ κωλύσας μείζω γινόμενα. Νινευΐταις δὲ μεταγνοῦσι τῆς ἀπειλῆς τὸν χρόνον διέλυσε, καθάπερ ἰατρὸς κἄν τι προείπῃ περὶ καύσεως ἢ τομῆς μηκέτι τοῦτο δρῶν μεταβαλόντος ἐπὶ τὸ κρεῖττον τοῦ σώματος. Εἶτά φησιν ὁ προφήτης, ὡς Ἐν τούτοις τοῖς ἔτεσιν ᾆσμα γενήσῃ καθάπερ τις γυνὴ τῆς ἰδίας ἐκπεσοῦσα τιμῆς.","english":"Therefore the Carthaginians will lament you, since you have destroyed every hope of salvation, you who were formerly their stronghold. And you will be disciplined for as long a time as the city consecrated to God, against which you exalted yourself and will pay an equal penalty. For those also prolonged the seventieth year in captivity. And the span of a human life is, according to David, seventy years. For he says: \"The days of our years in them are seventy years.\" And the same is also the length of a long-lasting kingdom. But do not be shaken when the time appointed by God is not fulfilled. For God is not subject to the limits of his own foretelling. For being good, he both appoints a time and threatens calamities, not as one who will certainly bring them, but as one who wishes to turn them back; which one may also learn from the sixty years appointed through Isaiah against Ephraim. For it was reduced to thirty. And Daniel too, seeing the wickedness of those in captivity increasing, begs God not to add to the years appointed against them. For God either cuts short the limit when they repent, or adds to it when they persist in their impieties. Accordingly, to those in the days of Noah he appointed the number of one hundred twenty years, which he cut short in a humane manner, checking their evils and preventing them from becoming greater. But to the Ninevites, when they repented, he dissolved the time of the threat, just as a physician, even if he has foretold something about cautery or surgery, no longer does this when the body has changed for the better. Then the prophet says, that In these years you will become a song, like some woman who has fallen from her own honor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":325,"ref":"p325","source":"Τότε περίελθε ῥεμβομένη τόπον ἐκ τόπου εἰς τὰ λοιπὰ τῶν ἐθνῶν ἐκπορνεύουσα, ὡς ἂν ἐπιλησθεῖσα παρὰ Θεοῦ. Εἰ δὲ δύνασαι λαβοῦσα τὴν σεαυτῆς κιθάραν, μηκέτι πορνικῶς, μετ' ἐπιστήμης δὲ κροῦσον τὸ ὄργανον διὰ πλείστων εὐχῶν τὸν Θεὸν ἱκετεύουσα. Οὕτω γάρ σου μνησθήσεται κιθάρας δίκην τοῖς μέλεσι καὶ τοῖς αἰσθητηρίοις χρησαμένης τοῦ σώματος, καλῶς ταῦτα διὰ τῆς σωφροσύνης ἁρμόττουσα. Θεὸς γὰρ τούτοις ἀρέσκεται, καὶ σοῦ μνησθεὶς ἀποκαταστήσει πάλιν ἐπὶ τὰ πρότερα, τοῦ καθ' ὃν ἐπαιδεύθης χρόνου πεπληρωμένου. Τὰ δὲ ὡς περὶ πόρνης οὕτω τινὲς ἐξηγήσαντο, πολλάκις εἰπόντες ἑταίρα τις ἐν ὥρᾳ γενομένη διαπρεπὴς, παυσαμένων αὐτῆς μετὰ τὴν ὥραν τῶν ἐραστῶν, ᾠδὰς ἔσθ' ὅτε καὶ κιθάραν ἐπινοεῖ τοῦ πάλαι πόθου τούτους ὑπομιμνήσκουσα. Τοιαῦτα ποιούσης τῆς Τύρου, μόλις αὐτῆς μνεία ἐν ἀνθρώποις γενήσεται. Ὅτ' ἂν δέ σου παρέλθῃ τῆς παιδείας ὁ χρόνος, ἐμπόριον αὖθις πάσης γενήσῃ τῆς γῆς, ὅτε τῶν πρὶν μεμνημένη κακῶν, οὐκέτι δαιμονίοις, Θεῷ δὲ μᾶλλον προσοίσεις τῆς ἐμπορίας τὰς ἀπαρχὰς, καὶ πρόσοδον ἡ τοῦ Θεοῦ σε ποιήσεται πόλις. Ὥσπερ οὖν καὶ ἐπὶ τοῦ Χειρὰμ ἰστόρησεν ἡ Γραφή. Τῇ δὲ διὰ κρείττονος μουσικῆς μετανοίᾳ πρέπον ἂν εἴη τὴν ἐπὶ Χριστοῦ πολιτείαν νοεῖν. Δι' ὅπερ Ἀκύλας,","english":"Then go about, wandering from place to place, playing the harlot among the rest of the nations, as though you had been forgotten by God. But if you are able, take up your own lyre, and no longer play the instrument in a harlot's way but with skill, entreating God through many prayers. For thus he will remember you, since you have used the lyre, as it were, with the limbs and senses of the body, fitting them well together through chastity. For God takes pleasure in these things, and having remembered you he will restore you again to your former state, when the time of your discipline has been fulfilled. Some have interpreted these things as being about a harlot, saying many times that a certain courtesan, having become distinguished in her prime, when her lovers ceased after her prime, sometimes devises songs and a lyre, reminding them of the desire of old. When Tyre does such things, scarcely will mention of her be made among men. But when the time of your discipline has passed, you will again become a trading-place of all the earth, when, remembering your former evils, you will no longer bring the firstfruits of your trade to demons but rather to God, and the city of God will make you its revenue. As indeed the Scripture also recorded in the case of Hiram. But it would be fitting to understand the polity under Christ as repentance through better music. Therefore Aquila,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":326,"ref":"p326","source":"καὶ τὸ Ἑβραϊκὸν, ἄνευ τῶν ἄρθρων καὶ τοῦ πᾶσα, φασὶ, καὶ ἔσται ἐμπόριον αὐτῆς, καὶ μίσθωμα ἡγιασμένον τῷ Κυρίῳ. Οὐ γὰρ πᾶν τὸ ἐμπόριον αὐτῆς, οὐδὲ τὸ μίσθωμα πᾶν, ἐν ἀπαρχῶν δὲ λόγῳ μέρος ἁγιασθήσεται. Τοῦτο καὶ νῦν ἐν Ἐκκλησίαις Θεοῦ ταῖς ἐκεῖ γινομέναις ἔστιν ὁσημέραι θεάσασθαι. Τοῖς δὲ κατοικοῦσιν ἔναντι Κυρίου προσάγεται, δηλαδὴ τοῖς προέδροις τοῦ θυσιαστηρίου, τοῦ Κυρίου διατάξαντος τοῖς τὸ Εὐαγγέλιον καταγγέλλουσιν ἐκ τοῦ Εὐαγγελίου ζῇν. Καὶ οἱ τῷ θυσιαστηρίῳ δὲ παρεδρεύοντες τῷ θυσιαστηρίῳ συμμερίζονται. Τούτοις ἐπάγεται· Πᾶσα ἡ ἐμπορία αὐτῆς φαγεῖν καὶ πιεῖν καὶ ἐμπλησθῆναι εἰς συμβολὴν μνημόσυνον ἔναντι Κυρίου. Ὃ δὴ σαφῶς ἐξέδωκε Σύμμαχος εἰπών· Τοῖς γὰρ κατοικοῦσιν ἐνώπιον Κυρίου ἔσται ἡ ἐμπορία αὐτῆς φαγεῖν εἰς πλησμονὴν, καὶ περιβαλέσθαι εἰς τὸ παλαιῶσαι. Ὁ δὲ Ἀκύλας· Τοῖς καθημένοις εἰς τὸ πρόσωπον Κυρίου ἕσται ἐμπόριον αὐτῆς τοῦ φαγεῖν εἰς πλησμονὴν, εἰς ἔσθησιν μετάρσεως. Ὁ δὲ Θεοδοτίων· Καὶ περιβαλέσθαι εἰς παλαίωσιν. Οἱ δὲ Ἑβδομήκοντα· Καὶ περὶ τῶν προσφερόντων αὐτῶν. Ὡς ἐν εὐκτηρίοις ἑστιωμένων, ἀλλ' οὐ καθάπερ ἐν εἰδωλείοις τὸ πρότερον ταῖς εὐωχίαις ἐπανηγύριζον. ΚΕΦΑΛ. ΚΔʹ. αʹκγʹ. Ἰδοὺ Κύριος καταφθείρει τὴν οἰκουμένην, καὶ ἐρημώσει αὐτὴν, καὶ ἀνακαλύψει τὸ πρόσωπον αὐτῆς, καὶ διασπερεῖ τοὺς ἐνοικοῦντας ἐν αὐτῇ. Καὶ ἔσται ὁ λαὸς, ὡς ἱερεύς· καὶ ὁ παῖς, ὡς ὁ κύριος· καὶ ἡ θεράπαινα, ὡς ἡ κυρία· ἕσται ὁ ἀγοράζων, ὡς ὁ πωλῶν9, κ.τ.λ.","english":"And the Hebrew, they say, without the articles and without \"all\": and her merchandise and her hire shall be holy to the Lord. For not all her merchandise, nor all her hire, but a portion will be sanctified as firstfruits. This one can see even now daily in the churches of God that are there. And it is brought to those who dwell before the Lord, that is, to the overseers of the altar, since the Lord ordained that those who proclaim the Gospel should live from the Gospel. And those who attend at the altar share with the altar. To these is added: All her merchandise to eat and drink and be filled, as a contribution, a memorial before the Lord. Which Symmachus clearly rendered, saying: For to those who dwell before the Lord her merchandise shall be to eat unto fullness, and to clothe themselves unto growing old. And Aquila: To those who sit before the face of the Lord her merchandise shall be to eat unto fullness, for clothing of removal. And Theodotion: And to clothe themselves unto old age. And the Seventy: And concerning those who offer of them. As those feasting in houses of prayer, but not as formerly they used to celebrate with banquets in idol-temples. CHAPTER 24. 1-23. Behold, the Lord lays waste the world, and will make it desolate, and will uncover its face, and will scatter those who dwell in it. And the people shall be as the priest, and the servant as the master, and the maidservant as the mistress; the buyer shall be as the seller, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":327,"ref":"p327","source":"Τὰ καταμέρος, φασὶν, εἰρημένα περὶ διαφόρων ἐθνῶν, νῦν ὡς ἐν κεφαλαίῳ περιλαβὼν, οἰκουμενικὴν ὀνομάζει φθορὰν τὴν κατὰ πολλῶν ἐθνῶν γενομένην. Ἀνακαλύψει δὲ ταύτης τὸ πρόσωπον δίκας εἰσπράττων, καὶ τὴν λανθάνουσαν πάλαι διελέγχων ἀσέβειαν πρόσωπον οὖσαν τῆς ἑκάστου τούτων ζωῆς. Θεοῦ γὰρ ὀργὴ τὴν τῶν πασχόντων ἀξίαν παρίστησιν, καθ' ἣν ὑπερέχοντές τε καὶ ταπεινοὶ πάντες γίνονται παραπλήσιοι. Τὴν γὰρ ἀξίαν τῶν λογάδων διακρίνειν οὐκ οἶδε πολέμιος. Τῆς δὲ πάλαι τάξεως ἀπεργάζεται σύγχυσιν, καὶ τὰς ἁλούσας πόλεις καὶ χώρας καταλαμβάνει κατήφεια διὰ τῆς ἐρημώσεως, ἢν δὴ καὶ πένθος ἐκάλεσεν. Τῶν ὑψηλῶν δὲ καὶ περιφανεστέρων καθάπτεται πλέον ἡ συμφορὰ, διὰ τὴν ἀφ' ὧν ἐστερήθησαν πρὸς τἀναντία μεταβολήν. Ἀνομῆσαι δέ φησι τὴν γῆν, τοῦτ' ἕστι τοὺς κατοικοῦντας, ὡς καὶ πόλις ἄνομος λέγεται. Τὸ γὰρ δίκαιον τῆς τιμωρίας δεικνὺς, προσεπάγει τούτοις, διότι τὸν νόμον παρέβησαν, συμπεριλαμβάνων τοῖς ἔθνεσι τοὺς ἅμα παθόντας αὐτοῖς Ἰουδαίους, Καὶ παρέβησαν, λέγων, διαθήκην αἰώνιον. Πάντων δὲ τῶν ἁλόντων, ὀλίγοι μὲν ἐν ταῖς χώραις ὑπολειφθήσονται· μετὰ πτωχείας δὲ βιωτεύσουσιν, ἐπειδὴ μετανοῆσαι δέον, προσέκειντο ταῖς τρυφαῖς, ὥσπερ Ἰουδαῖοι, \"Φάγωμεν καὶ πίωμεν, λέγοντες, αὕριον γὰρ ἀποθνήσκομεν.\" Περὶ ὧν ἕτερος προφήτης φησίν· \"Οἱ καθεύδοντες ἐπὶ κλινῶν ἐλεφαντίνων καὶ κατασπαταλῶντες.\" Καὶ μετ' ὀλίγα· \"Καὶ οὐκ ἔπασχον οὐδὲν ἑπὶ τῇ συντριβῇ Ἰωσήφ.\" Διὰ τοῦτό φησι πενθήσειν τὸν οἶνον·","english":"Those things, they say, that were spoken in detail concerning various nations, he now gathers up as it were in summary and calls a worldwide destruction—the one that came upon many nations. And he will uncover its face, exacting penalties and exposing the impiety that long lay hidden, which was the face of each one's life. For the wrath of God sets forth the worth of those who suffer, according to which both the eminent and the lowly all become alike. For the enemy does not know how to distinguish the worth of the chosen. And he brings about a confusion of the former order, and dejection seizes the captured cities and lands through the desolation, which indeed he also called mourning. But calamity assails the lofty and more illustrious more, because of the change to the opposite from what they were deprived of. And he says that the land acted lawlessly—that is, those who dwell in it—just as a city is also called lawless. For showing the justice of the punishment, he adds to these things that they transgressed the law, including with the nations the Jews who suffered together with them, saying, And they transgressed the everlasting covenant. But of all those captured, few will be left behind in the lands; and they will live in poverty, since, when they ought to repent, they clung to luxuries, just as the Jews, saying, \"Let us eat and drink, for tomorrow we die.\" Concerning whom another prophet says: \"Those who sleep on ivory beds and live in luxury.\" And after a little: \"And they felt nothing at the crushing of Joseph.\" Therefore he says that the wine will mourn.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":328,"ref":"p328","source":"τοῦτ' ἔστιν, οἱ τρυφαῖς καὶ μέθῃ προσκείμενοι τὴν περίεργον ἀπόλαυσιν τοῦ πλούτου, καὶ τὴν ἐντεῦθεν δεικνύντες ἀλαζονείαν, πενθήσουσιν. Ἑξῆς δὲ τῶν ἑλόντων αὐτοὺς πολεμίων παραδηλοῖ τὴν ὠμότητα, καὶ μέχρι μόνον ἑνὸς ἢ δυεῖν, τοὺς εἰς σφαγὴν, ἢ τοὺς αἰχμαλώτους ἐσομένους διερευνώντων, ὡσανεὶ τρυγῶντες ἐλαίαν ἐτύγχανον, οἱ καὶ τῶν μὲν κειμένων, τῶν δὲ ληφθέντων, καὶ μηδενὸς ἔτι λειπομένου, βοήσουσιν ἀλαλάζοντες, ὡσανεὶ τρυγῶντες ἐπαύσαντο. Τοῦτο γὰρ ἔσθ' ὅτε φίλον τοῖς τρυγῶσι καθέστηκεν. Ἐπὶ δὲ ταῖς ἀπειλαῖς οὐκ ἐᾷ τοὺς εὐσεβοῦντας καταπεσεῖν. Εἰ γὰρ καὶ ταῦτα, φησὶ, τοὺς ἀνόμους ἐκδέξεται, πλὴν οὐκ ἀπολέσει Κύριος μετὰ τῶν ἀσεβούντων τὸν δίκαιον. Ὃ καὶ δι' Ἰεζεκιήλ φησιν ὁ Θεός· \"Υἱὲ ἀνθρώπου, λέγων, γῆ ἐφ' ἣν ἐπάγω κρῖμα, αἵματος. Κἂν ὦσιν ἐν μέσῳ αὐτῶν Νῶε, καὶ Δανιὴλ, καὶ Ἰὼβ, οὗτοι ἐν τῇ δικαιοσύνῃ αὐτῶν σωθήσονται· ἡ δὲ γῆ ἔσται εἰς ὄλεθρον.\" Καὶ ἀλλαχοῦ πρὸς τοὺς ἑπομένους ἓξ ἄνδρας, τῷ τὸν πέλυκα φέροντι· \"Κόπτετε, καὶ μὴ φείδεσθε.\" Καὶ μεθ' ἔτερα· \"Ἐπὶ δὲ πάντας, ἐφ' οὕς ἐστι τὸ","english":"That is, those who are devoted to luxury and drunkenness, displaying the extravagant enjoyment of wealth and the arrogance that comes from it, shall mourn. Next he intimates the cruelty of the enemies who have captured them, who, searching out even to one or two those destined for slaughter or for captivity, were as it were gathering olives—those who, with some lying fallen and others taken, and nothing any longer remaining, will cry out with a shout, as when they have ceased gathering. For this is sometimes pleasing to those who gather. But amid the threats he does not allow the pious to fall. For even if these things, he says, shall await the lawless, nevertheless the Lord will not destroy the righteous along with the impious. This also God says through Ezekiel: \"Son of man, when I bring a judgment of blood upon a land—though Noah and Daniel and Job be in the midst of them, these shall be saved in their righteousness; but the land shall be for destruction.\" And elsewhere to the six men who followed the one carrying the axe: \"Smite, and spare not.\" And after other things: \"And upon all those on whom is the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":329,"ref":"p329","source":"σημεῖον, μὴ ἐγγίσητε.\" Δηλοῖ διὰ μὲν Νῶε τοὺς εὐαρεστοῦντας αὐτῷ διὰ πίστεως· τοὺς δὲ σοφούς τε καὶ διορατικοὺς διὰ τοῦ Δανιήλ. Διὰ δὲ τοῦ Ἰὼβ, τοὺς καρτεροῦντας ἐν ἅπασι. Διαφυγόντες δὲ τὸν ὄλεθρον τὸν σεσωκότα δοξάσουσι. Τὸ δὲ τῆς θαλάττης ὕδωρ, φησὶ, ταραχθήσεται, τὸ πλῆθος τῶν ἐθνῶν αἰνιττόμενος· ὡς καὶ Δαβὶδ ὁ μέγας· \"Αὕτη, λέγων, ἡ θάλασσα ἡ μεγάλη καὶ εὐρύχωρος,\" καὶ τὰ ἑξῆς. Οὐ γὰρ ἰχθύων ἐθέλει λέγειν διαφοράς· ἀλλ' οὐδὲ δράκοντα τοῖς ὕδασιν ἐννηχόμενον, ᾧ Θεὸν ἐμπαίζειν φησί. Δηλοῖ δὲ μᾶλλον τῶν τοῦ βίου πραγμάτων τὸν σάλον, δι' ὧν ὁ νοητὸς δράκων μεταφοιτᾷ καὶ χωρεῖ. Λέγοις δ' ἂν καὶ νήσους τὰς πόλεις, ἢ τὰς τῆς ἅλμης τῶν παθῶν ὑπερανεχούσας ἀνθρώπων ψυχὰς, ἐν αἷς ἐστι δόξα Κυρίου, τῆς προφητείας ἐπὶ Χριστὸν ἤδη μεταγούσης τὸν λόγον. Τῆς γὰρ γῆς ἐκ τῶν εἰδώλων καὶ κακῶν ἐρημωθείσης τῶν ἐν αὐτῇ, καὶ διαφόροις συμφοραῖς τῶν ἀνθρώπων πεπαιδευμένων, ἡ Χριστοῦ τοῦ Σωτῆρος δόξα τοῖς ἐπὶ γῆς ἀνατέταλκε τοῖς ἐκ τῆς εἰδωλολατρείας καταλειφθεῖσιν, οὓς διὰ τοῦ θείου βαπτίσματος αἱ περὶ τῶν ἀγαθῶν τῶν μελλόντων ἐλπίδες εὐφραίνουσιν, ὅτι δὴ τῷ Χριστῷ συνέσονται δόξῃ τυγχάνοντι τοῦ Πατρός. Τότε καὶ τὸ, ὕδωρ τῆς θαλάττης ταράττεται, τῶν ἀποστόλων πανταχοῦ τοῦ βίου κηρυττόντων καινότερα, καὶ ταραττόντων τῷ ξένῳ τῆς ἀκοῆς τοὺς ἀκούοντας. Ὁ δὲ Θεὸς ἐν ταῖς ἁγίαις ἐδοξάζετο νήσοις τοῦ λόγου τὰς Ἐκκλησίας δηλώσαντος. Αὗται γὰρ τῶν τοῦ βίου κυμάτων διανεστήκασι διὰ Χριστοῦ νικῶσαι τοὺς θλίβοντας. Θάλασσαν γὰρ εἰπὼν τὰ ἔθνη, νήσους ταύτας εἰκότως ἐκάλεσεν.","english":"A sign, do not come near.\" He indicates by Noah those who are well-pleasing to him through faith; and by Daniel, the wise and discerning; and by Job, those who endure in all things. And having escaped destruction, they shall glorify him who saved them. But the water of the sea, he says, shall be troubled, hinting at the multitude of the nations; as also the great David says: \"This is the great and wide sea,\" and what follows. For he does not wish to speak of the differences of fish, nor of the dragon swimming in the waters, with which he says God is mocked. Rather, he indicates the tossing of the affairs of life, through which the intelligible dragon passes over and moves about. And you might call the cities islands, or the souls of men that rise above the brine of the passions, in which is the glory of the Lord, since the prophecy now transfers its word to Christ. For when the land has been desolated from idols and the evils in it, and men have been disciplined by various calamities, the glory of Christ the Savior has risen upon those left on earth from idolatry, whom the hopes of future good things gladden through the divine baptism, because they shall be with Christ, who possesses the glory of the Father. Then also the water of the sea is troubled, when the apostles everywhere proclaim newer things to the world, and trouble their hearers by the strangeness of what they hear. And God was glorified in the holy islands, the word having indicated the Churches. For these stand apart from the waves of life, conquering their oppressors through Christ. For having called the nations a sea, he reasonably called these islands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":330,"ref":"p330","source":"Οἱ δὲ ταύτας οἰκοῦντες ἅμα τῇ δόξῃ Κυρίου, φασὶ πρὸς τὸν Θεὸν Ἰσραήλ· Ἐκ τῶν πτερύγων τῆς γῆς τέρατα ἠκούσαμεν, πεπιστευκότες ὡς ἔστι τοῖς εὐσεβοῦσιν ἐλπίς· πτέρυγας καλοῦντες τῆς γῆς, τοὺς τοῖς θείοις λόγοις αὐτοὺς ἀποστόλους ἀναπτερώσαντας, ὡς ἀφεῖναι τὴν γῆν, καὶ φρονεῖν ἐπουράνια, τὸ πολίτευμα λοιπὸν ἐσχηκότας ἐν οὐρανῷ. Τὰ δὲ τούτων φασὶ ξένα δεξάμενοι δόγματα, ἐλπίδι τῇ διὰ πίστεως περὶ τῶν μελλόντων ἀγαθῶν βεβαιούμεθα. Τοὺς δὲ μὴ δεξαμένους τὸν τῆς πίστεως ὀδύρονται νόμον, μᾶλλον δὲ καὶ τὸν διὰ Μωσέως. Περὶ αὐτοῦ γὰρ κἀκεῖνος ἔγραψε, δηλονότι Χριστοῦ. Καὶ εἰ ἐπίστευον Μωσεῖ, ἐπίστευον ἂν καὶ Χριστῷ. Νουθετοῦσι δὲ τοὺς ἀπιστοῦντας οἱ τὴν πίστιν δεξάμενοι τὸν ἐκ τῆς κολάσεως αὐτοῖς ἐπανατείνοντες φόβον, πᾶν εἶδος αὐτοῖς κακῶν ἀπειλούμενοι. Τοῦτο γὰρ ὅ τε φόβος, καὶ ὁ βόθυνος, καὶ παγίς. Κἂν γὰρ ἕν τις διαφύγῃ, τοῖς ἑτέροις ἁλώσεται. Ταῦτα δὲ μετὰ τὸν τοῦ Σωτῆρος σταυρὸν μυρίοις ἁλόντες κακοῖς Ἰουδαῖοι πεπόνθασιν. Καὶ τὴν τούτων αἰτίαν ἐπάγων φησὶν, ὅτι θυρίδες ἐκ τοῦ οὐρανοῦ ἀνεῴχθησαν. Τοῦτ' ἔστιν, ἐπισκοπῇ τὴν γῆν ἐπεσκέψατο Κύριος· Θεοῦ γὰρ ἀνεξικακοῦντος, ὡς μηδὲ δοκεῖν ἐφορᾷν, κεκλεῖσθαι λέγεταί πως ὁ οὐρανὸς, ὡς τοὺς ἁμαρτωλοὺς ἐπ' ἀδείας παρανομεῖν. Ἐπεξίοντος δὲ τοῖς ἁμαρτήμασι, θορύβου πάντα καὶ δέους ἀνάμεστα, καὶ ὡς ἐκ μέθης πρὸς πᾶν εἶδος ἄνθρωποι διαῤῥίπτονται κακῶν ὡς ὀπωροφυλάκιον σαλευόμενοι. Φορητῶν μὲν γὰρ ὁ Θεὸς ἁμαρτημάτων ἀνέχεται. Κατισχυούσης δὲ τῆς ἁμαρτίας κολάζει τοὺς δράσαντας.","english":"But those who dwell in these lands, together with the glory of the Lord, say to the God of Israel: \"From the wings of the earth we have heard of terrors, having believed that there is hope for the pious\"—calling \"wings of the earth\" those apostles who, being lifted up by the divine words, took wing so as to leave the earth behind and to think on heavenly things, having their citizenship henceforth in heaven. And receiving their strange doctrines, they say, we are confirmed by the hope that comes through faith concerning the good things to come. But those who did not receive the law of faith they lament—or rather, also the law given through Moses. For Moses himself wrote concerning him, clearly concerning Christ. And if they had believed Moses, they would have believed Christ also. And those who have received the faith admonish the unbelievers, holding over them the fear that comes from punishment, threatening them with every kind of evil. For this is both the fear and the pit and the snare. For even if one escapes one, he will be caught by the others. And these things the Jews have suffered, having been caught by countless evils after the cross of the Savior. And stating the cause of these things, he says that the windows from heaven were opened. That is, the Lord visited the earth with visitation; for when God is long-suffering, so as not even to seem to look upon them, heaven is said in some way to be closed, so that sinners may transgress with impunity. But when he visits their sins, all things are filled with tumult and fear, and men, as if from drunkenness, are hurled toward every kind of evil, shaken like a watchman's hut. For God endures sins that can be borne; but when sin prevails, he punishes those who have done it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":331,"ref":"p331","source":"Λαμπρὸν δὲ κατόρθωμα τῆς ἐνανθρωπήσεως τοῦ Μονογενοῦς τὸ διασκεδασθῆναι τῶν τῇ κτίσει λατρευσάντων παρὰ τὸν κτίσαντα τὴν ἀσέβειαν, ᾗπερ καὶ Ἰουδαῖοι περιπεπτώκασιν. \"Ὧν αἱ γυναῖκες, κατὰ τὸν Ἱερεμίαν, τρίβουσι σταῖς τοῦ ποιῆσαι χαυῶνας τῇ στρατιᾷ τοῦ οὐρανοῦ τῶν υἱῶν συλλεγόντων τὰ ξύλα, καὶ τῶν Πατέρων καιόντων τὸ πῦρ.\" Καὶ ἄλλος δὲ προφήτης φησίν· \"Ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ, καὶ τὸ ἄστρον τοῦ Θεοῦ ὑμῶν Ῥαιφάν.\" Ἡ οὖν τούτοις ἐπαγομένη χεὶρ διασκεδασμὸν τῶν ταῦτα καὶ τὰ τοιαῦτα προσκυνούντων δηλοῖ. Εἴποις δ' ἂν καὶ κόσμον οὐρανοῦ, καὶ τὸν περὶ οὖ εἴρηται· \"Πῶς ἐξέπεσεν ἐκ τοῦ οὐρανοῦ ὁ ἑωσφόρος ὁ πρωῒ ἀνατέλλων,\" καὶ βασιλεῖς τῆς γῆς, τοὺς κοσμοκράτορας τοῦ αἰῶνος τούτου. Βεβασιλεύκασι γὰρ τῆς γῆς, ἰδίους ἐν αὐτῇ προσκυνητὰς ἀποφήναντες, οὓς δὴ κατέπεμψεν ὁ Χριστὸς εἰς τὸ τῆς κολάσεως δεσμωτήριον, οἳ καὶ παρεκάλουν, ἵνα μὴ προστάξῃ αὐτοῖς εἰς τὴν\n\nἄβυσσον ἀπελθεῖν. Οὗτοι δὲ καὶ ἀπὸ κτίσεως κόσμου τῇ τοῦ Θεοῦ πολεμοῦντες δόξῃ, μέχρι τῆς τοῦ Σωτῆρος ἐπιδημίας παρέτειναν, ὅτε διὰ πολλῶν γενεῶν ἐπισκοπῆς τυχόντες εἰς δεσμωτήριον ἐνεβλήθησαν. Παρεικάζει δὲ τείχει τὸν Σατανᾶν. Δεινὸς γὰρ εἰς ἀντίστασιν, καὶ πόλις οἷον εὐπυργοτάτη· ἀλλ' ἥλω καὶ πέπτωκε Χριστοῦ κατασείσαντος. Ἔθος γὰρ τῇ Γραφῇ τοὺς ἄγαν ἰσχυροὺς παρεικάζειν τείχει καὶ πόλεσι. Θεὸς γοῦν πρὸς Ἰερεμίαν φησίν·","english":"A splendid achievement of the Only-Begotten's becoming human is the scattering of the impiety of those who served the creation instead of the Creator, into which the Jews also fell. \"Whose women,\" according to Jeremiah, \"knead dough to make cakes for the host of heaven, while the sons gather the wood and the fathers kindle the fire.\" And another prophet says: \"You took up the tabernacle of Moloch and the star of your god Rephan.\" The hand brought upon these people therefore signifies the scattering of those who worship these things and the like. You might also call the \"ornament of heaven\" that about which it is said: \"How has the morning star, which rises at dawn, fallen from heaven,\" and the \"kings of the earth\" the rulers of this world. For they have reigned over the earth, having made for themselves worshippers in it, whom Christ sent down into the prison of punishment, and they kept begging that he not command them to go away into the\n\nabyss. These, warring against the glory of God from the creation of the world, continued until the coming of the Savior, when, after receiving visitation through many generations, they were cast into prison. He likens Satan to a wall. For he is terrible in resistance, and like a city most strongly towered—but he was captured and has fallen when Christ shook him down. For it is the custom of Scripture to liken those who are exceedingly strong to a wall and to cities. Thus God says to Jeremiah:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":332,"ref":"p332","source":"\"Ἰδοὺ τέθεικά σε ἐν τῇ σήμερον ἡμέρᾳ ὡς πόλιν ὀχυρὰν, καὶ ὡς τεῖχος χαλκοῦν ὀχυρὸν ἅπασι τοῖς βασιλεῦσι τῆς γῆς, καὶ πολεμήσουσί σε, καὶ οὐ μὴ δύνωνται πρὸς σὲ, διότι μετὰ σοῦ εἰμι τοῦ ἐξαιρεῖσθαί σε, λέγει Κύριος.\" Ταῦτα προετύπου καὶ ὁ τοῦ Ναυὴ Ἰησοῦς, τοὺς πέντε βασιλεῖς κατακράτος ἑλὼν καὶ ἐμβαλὼν εἰς τὸ σπήλαιον. Πλὴν ὅτι ταῖς πονηραῖς δυνάμεσι καὶ τὸ ἄῤῥηκτον τεῖχος συμπέπτωκε. Τοῦτ' ἔστιν ὁ Σατανᾶς, τῆς εἰδωλολατρείας ἐξ ἀνθρώπων ἀνῃρημένης, ὅτε καὶ βεβασίλευκε Κύριος ἐν Σιὼν καὶ ἐν Ἱερουσαλήμ. Σκοπευτήριον γὰρ, καὶ εἰρήνης ὅρασις, ἡ Ἐκκλησία Χριστοῦ. Ἐνώπιον δὲ πρεσβυτέρων λέγει τῶν τελείων τὴν φρένα, δι' ἧς ὁρῶσι τῶν περὶ αὐτοῦ μυστηρίων τὸ βάθος. Πρὸς οὕς φησιν Ἰωάννης· \"Γράφω ὑμῖν, Πατέρες, ὅτι ἐγνώκατε τὸν ἀπ' ἀρχῆς.\" Τὸν γὰρ Χριστὸν ὡς Θεὸν ἐγνωκότες δοξάζουσι. Τὴν δὲ παροῦσαν ἅπασαν ῥῆσίν τινες περὶ τῆς καθόλου συντελείας ἐξέλαβον λέγοντες, ὡς ἐν μέρει περὶ τῶν ἐθνῶν ὁ προφήτης εἰπὼν, ἀκολούθως νῦν περὶ πάσης τῆς οἰκουμένης ἐκτίθεται· ἐπειδὴ τοῦ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς· καὶ πάντων κηδόμενος, περὶ τῆς μελλούσης αὐτοὺς καταλήψεσθαι κρίσεως ποιεῖται τὸν λόγον ἐν ἡμέρᾳ ἐν ᾗ κρίνει ὁ Θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων. Διόπερ νῦν οὐδενὸς ἔτι μέμνηται τῶν κατὰ μέρος ἐθνῶν· περὶ δὲ τῆς οἰκουμένης ἁπάσης. Ἔδει γὰρ ἀρχὴν εἰληφότα τὸν κόσμον καὶ πέρας ἔχειν, τροπῆς ἐπὶ τὸ κρεῖττον γενησομένης. \"Ὅτι καὶ αὕτη ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ.\" Καὶ πάλιν φησί·","english":"Behold, I have set you this day as a fortified city, and as a strong wall of bronze against all the kings of the earth, and they shall fight against you, and they shall not prevail against you, for I am with you to deliver you, says the Lord.\" Joshua the son of Nun also prefigured these things, when he captured the five kings by force and cast them into the cave. Except that for the evil powers even the unbreakable wall has fallen. This is Satan, when idolatry has been destroyed from among men, when the Lord also reigned in Zion and in Jerusalem. For the Church of Christ is a watchtower, and a vision of peace. And he speaks before the elders, the perfect in mind, through whom they see the depth of the mysteries concerning him. To whom John says: \"I write to you, Fathers, that you have known him who is from the beginning.\" For having known Christ as God, they glorify him. But some have taken this whole present passage as concerning the universal consummation, saying that the prophet, having spoken in part concerning the nations, now accordingly sets forth concerning the whole inhabited world; since the earth is the Lord's and its fullness; and caring for all, he makes his discourse concerning the judgment that is to come upon them on the day when God judges the hidden things of men. Therefore now he no longer mentions any of the individual nations, but concerning the whole inhabited world. For the world, having received a beginning, had also to have an end, a turning for the better coming to pass. \"Because this creation also will be freed from the slavery of corruption into the freedom of the glory of the children of God.\" And again he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":333,"ref":"p333","source":"\"Δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.\" Καὶ πάλιν· \"Παράγει γὰρ τὸ σχῆμα τοῦ κόσμου τούτου.\" Καὶ ὁ Σωτὴρ δέ φησιν· \"Ὁ οὐρανὸς καὶ ἡ γῆ παρελεύσεται.\" Διδάσκει τοίνυν οἷα τοὺς ἀγαθοὺς καὶ δυσσεβεῖς διαδέξεται, ἀπὸ τῶν σκυθρωπῶν ἀρξάμενος, ὡς ἂν καταντήσῃ πρὸς τὰ χρηστότερα. Τῇ δὲ τῆς οἰκουμένης ἐρημώσει τε καὶ φθορᾷ σύμφωνον τὸ ῥηθὲν ἐν ὁράσει τῇ περὶ Βαβυλῶνος, ἥξειν ὁπλομάχους καταφθεῖραι πᾶσαν τὴν οἰκουμένην. Καὶ τό· \"Ἡμέρα Κυρίου ἔρχεται ἀνίατος, θυμοῦ καὶ ὀργῆς, θεῖναι τὴν οἰκουμένην ἔρημον, καὶ τοὺς ἁμαρτωλοὺς ἀπολέσαι ἐξ αὐτῆς.\" Ἀνθρώποις γὰρ διαλεγόμενος, περὶ ἀνθρώπων μόνον ἔφη, περὶ τῶν λοιπῶν λογικῶν οὐδὲν μεμνημένος. Κρινομένων δὲ τῶν ἐπὶ γῆς, καὶ μετατιθεμένων εἰς ἕτερα τῆς οἰκουμένης χωρία, ἐρημοῦσθαι τὸ τῆς γῆς ἀκόλουθον ἧν οἰκητήριον, τῶν ἐνοικούντων ἄλλων ἄλλοσε διασπαρέντων εἰς ἕτερα τοῦ κόσμου χωρία, κατὰ λόγον τῶν ἑκάστου πράξεων. Πολλαὶ γὰρ μοναὶ παρὰ τῷ Πατρὶ, πρός τε τὴν ἁπάντων ὑποδοχὴν, καὶ τῶν πώποτε γενομένων ὁ κόσμος ἀρκεῖ, σκοτεινῶν μὲν χωρίων ὑποδεχομένων τοὺς ἀσεβεῖς, κατὰ τό· Εἰσελεύσονται εἰς τὰ κατώτατα τῆς γῆς, παραδοθήσονται εἰς χεῖρας ῥομφαίας. Μερίδες ἀλωπέκων ἔσονται, τῶν δὲ εὐσεβῶν ἁρπαγησομένων ἐν νεφέλαις, εἰς ἁπάντησιν τοῦ Κυρίου εἰς ἀέρα, καὶ οὕτω πάντοτε σὺν Κυρίῳ γενησομένων. Πρόσωπον δὲ τῆς γῆς τὴν ἐπιφάνειαν ταύτης ἐκάλεσεν.","english":"For this corruptible must put on incorruption, and this mortal must put on immortality.\" And again: \"For the form of this world is passing away.\" And the Savior also says: \"Heaven and earth shall pass away.\" He teaches, therefore, what sort of things will succeed the good and the impious, beginning from the gloomy things, so that he may arrive at the more excellent. And to the desolation and destruction of the inhabited world the saying in the vision concerning Babylon is in agreement—that armed warriors would come to destroy the whole inhabited world. And also this: \"The day of the Lord comes, incurable, of fury and wrath, to make the inhabited world desolate, and to destroy the sinners from it.\" For, conversing with human beings, he spoke only about human beings, making no mention of the other rational beings. But when those on the earth are judged and transferred to other regions of the inhabited world, it followed that the dwelling-place of the earth was left desolate, the inhabitants being scattered, one to one place and another to another, to different regions of the world, according to the account of each one's deeds. For there are many mansions with the Father, and for the reception of all, and of all who have ever existed, the world suffices—dark regions receiving the impious, according to the text: \"They shall go down into the lowest parts of the earth, they shall be delivered into the hands of the sword. They shall be portions for foxes\"; while the pious shall be caught up in the clouds, to meet the Lord in the air, and so shall they ever be with the Lord. And he called the surface of the earth its \"face.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":334,"ref":"p334","source":"Ἀνακαλύπτεται δὲ τῶν ἐν αὐτῇ κεκαλυμμένων ἀναγομένων εἰς φῶς κατὰ τὴν ἐκ νεκρῶν ἀναβίωσιν, μεθ' ἣν ἅπαντες τῷ τοῦ Χριστοῦ παραστήσονται βήματι, δικαίας ψήφου τυγχάνοντες χωρὶς προσωποληψίας τῶν ἐν ἀξιώμασιν ἢ πλούτῳ διαφανῶν. Τὸ γὰρ ἴσον ἔσται πᾶσι κρινομένων μόνων τῶν λογισμῶν τε καὶ πράξεων. Καὶ Ἰὼβ δέ φησι· \"Μικρὸς καὶ μέγας ἐκεῖ ἐστι, καὶ θεράπων οὐ δεδοικὼς τὸν Κύριον αὐτοῦ.\" Γῆν δὲ φθαρήσεσθαί φησι τοὺς τὸ γεῶδες ἔχοντας φρόνημα, κατὰ τό· \"Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ.\" Καὶ τό· \"Ὁ πρῶτος\n\nἄνθρωπος ἐκ γῆς χοϊκὸς, ὁ δεύτερος ἐξ οὐρανοῦ πνευματικὸς,\" καὶ τὰ ἑξῆς· μεθ' ἅ φησι· \"Σὰρξ καὶ αἷμα βασιλείαν Θεοῦ κληρονομῆσαι οὐ δύνανται.\" Οἱ δὲ τοιοῦτοι τῇ ἑαυτῶν φθορᾷ φθαρήσονται. Σειραῖς γὰρ τῶν ἑαυτοῦ ἁμαρτημάτων ἕκαστος σφίγγεται. Ὡς γὰρ ἡ σὰρξ ὑφ' οὗπερ ἐξ αὐτῆς ἀνῆψε πυρετοῦ διαφθείρεται, οὕτως οἱ θησαυρίσαντες ἑαυτοῖς ὀργὴν ἐν ἡμέρᾳ ὀργῆς διεφθορότες τὰς ψυχὰς, τῇ ἑαυτῶν παραδοθέντες φθορᾷ κολασθήσονται, δίκην εἰσπραττομένων καὶ δυνάμεών τινων, αἳ δημίων λόγον ἐπέχουσιν, οἳ προνομήν τινα ποιήσονται διαρπάζοντες αὐτῶν τὰς ψυχὰς, ὅτε καὶ πενθήσουσιν οἱ πένθους ἄξια πράξαντες. Τὴν εἰρημένην δὲ πενθοῦσαν καὶ φθαρεῖσαν ἐδήλωσε γῆν, εἰπὼν οἱ ὑψηλοὶ τῆς γῆς· τούτους γὰρ Θεὸς μέτεισι μάλιστα (ὑπερηφάνοις γὰρ ἀντιτάσσεται)· οἳ καὶ ἀνομοῦντες, τὴν γῆν ἐπλήρωσαν αἱμάτων καὶ φόνου. Ἡ γῆ γὰρ, φησὶν ὁ Σύμμαχος, ἐφονοκτονήθη ὑπὸ τῶν κατοικούντων αὐτήν. Καὶ τῆς φθορᾶς τὴν αἰτίαν ἐπήνεγκεν, ὅτι παρέβησαν τὸν νόμον.","english":"But it is uncovered when the things hidden in it are brought to light at the resurrection from the dead, after which all will stand before the judgment seat of Christ, obtaining a just verdict without partiality toward those distinguished by rank or wealth. For the judgment will be equal for all, since only their reasonings and deeds are judged. And Job also says: \"The small and the great are there, and the servant who does not fear his Lord.\" He says that the earth will be corrupted, meaning those who have an earthly mindset, according to the saying: \"You are earth, and to earth you shall go.\" And: \"The first man was from the earth, of dust; the second is from heaven, spiritual,\" and the rest; after which he says: \"Flesh and blood cannot inherit the kingdom of God.\" And such people will be corrupted by their own corruption. For each one is bound tight by the cords of his own sins. For just as the flesh is destroyed by the fever that kindles from it, so those who have treasured up wrath for themselves for the day of wrath, having corrupted their souls, will be punished, handed over to their own corruption, with certain powers exacting the penalty, which serve in the role of executioners, who will make a kind of plundering, snatching away their souls, when those who have done things worthy of mourning will also mourn. He has made clear the earth that was said to mourn and be corrupted, when he says \"the high ones of the earth\"; for God especially pursues these (for he opposes the proud); who also, acting lawlessly, filled the earth with bloods and slaughter. For the earth, says Symmachus, was defiled with murder by those who dwell in it. And he has added the cause of the corruption, that they transgressed the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":335,"ref":"p335","source":"Τὸν φυσικὸν γὰρ τὸν δοθέντα πᾶσι νόμον παρέβησαν ἅπαντες, τὸν ἐγγραφέντα ταῖς αὐτῶν διανοίαις, καθά φησιν ὁ Παῦλος· \"Ὅτ' ἂν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες, ἑαυτοῖς εἰσιν νόμος. Οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν.\" Τοῦτο δὲ καὶ διὰ τῆς Ἰωάννου δηλοῦται φωνῆς εἰρημένον περὶ τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ, ὅτι ἦν τὸ φῶς τὸ ἀληθινὸν, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον. Τοῦτο δὲ καὶ κατὰ τὸν τῆς ἐπιδημίας γέγονε χρόνον, κατὰ τό· \"Ἐν ταῖς ἡμέραις ἐκείναις, φησὶ Κύριος, διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας αὐτῶν ἐπιγράψω αὐτούς.\" Τὸν φυσικὸν οὗν παρέβησαν νόμον εἰς φιλοσαρκίας τραπόμενοι, καὶ γέγονεν ἡ γῆ τούτων παραβεβηκότων ἐπάρατος. Ὥσπερ γὰρ ἐν ἀρχῇ μήπω συστάσης τῆς ἁμαρτίας εὐλόγησεν ὁ Θεὸς τὸν ἄνθρωπον· οὕτως ἐπὶ συντελείᾳ τοῦ αἰῶνος ἀρὰ τὴν γῆν ἔδεται. Ἀντὶ δὲ τοῦ, Διὰ τοῦτο πτωχοὶ ἔσονται, Διὰ τοῦτο, φησὶν ὁ Σύμμαχος, ἐκτρυχωθήσονται. Πλὴν οἱ ἐπὶ τοῦ θείου κατεγνωσμένοι βήματος, ἐν ἐνδείᾳ γενήσονται τῶν ἄνωθεν ἀγαθῶν καὶ γυμνοὶ τῆς ἐλπίδος τῆς τοῖς ἁγίοις ηὐτρεπισμένης. Εἰς ᾅδου δὲ παραπεμφθέντων ὀλίγοι καταλειφθήσονται πλοῦτον ἔχοντες ὃν ἐξ ἀρετῶν ἐθησαύρισαν. \"Πολλοὶ γὰρ κλητοὶ, ὀλίγοι δὲ ἐκλεκτοὶ,\" καθά φησιν ὁ Σωτήρ. Ἀντὶ δὲ τοῦ, πενθήσει ὁ οἶνος, Ἀκύλας ἐξέδωκεν, ἐπένθησεν ὁ παρωρισμός·","english":"For all have transgressed the natural law given to all, the law inscribed in their own minds, as Paul says: \"For when the Gentiles, who do not have the law, do by nature the things of the law, these, though they do not have the law, are a law to themselves. They show the work of the law written in their hearts.\" This is also made clear through the voice of John, spoken concerning the only-begotten Son of God, that he was the true light, which enlightens every man coming into the world. And this also came about at the time of the visitation, according to the saying: \"In those days, says the Lord, I will give my laws into their mind, and I will inscribe them on their hearts.\" They have therefore transgressed the natural law, turning to the love of the flesh, and the earth of these transgressors has become accursed. For just as in the beginning, when sin had not yet come into being, God blessed man, so at the consummation of the age the curse will devour the earth. And in place of \"Therefore they shall be poor,\" Symmachus says, \"Therefore they shall be worn away.\" Moreover, those condemned at the divine tribunal will come into want of the good things from above and will be stripped of the hope prepared for the saints. And of those sent down to Hades, few will be left possessing the wealth they treasured up from virtues. \"For many are called, but few are chosen,\" as the Savior says. And in place of \"the wine shall mourn,\" Aquila rendered, \"the marginality has mourned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":336,"ref":"p336","source":"σημαίνων διὰ τοῦ παραδείγματος τῆς ὀπώρας, τὸ πρόσκαιρον τοῦ τῶν σωμάτων ὡραϊσμοῦ, καὶ τῆς ἀνθρώπων τρυφῆς τῶν ἑαυτοὺς ἀσωτίαις καὶ μέθαις ἐκδεδωκότων, αἰσχυνομένων ἑπὶ τοῖς τούτων ἐλέγχοις, κατὰ τό· \"Πολλοῖς τῶν ἐκ γῆς χώματι ἀναστήσονται· οἱ μὲν εἰς ζωὴν αἰώνιον, οἱ δὲ εἰς ὀνειδισμὸν καὶ αἰσχύνην αἰώνιον.\" Νόει δὲ καὶ οἶνον τὸν ἐξ ἀμπέλου Σοδόμων, καὶ σταφυλὴν χολῆς περὶ οὗ φησι· \"Θυμὸς δρακόντων ὁ οἶνος αὐτῶν, καὶ θυμὸς ἀσπίδων ἀνίατος,\" ὃς καιροῖ ψυχὴν, καὶ παρατρέπει διάνοιαν. Οὖ τῆς μέθης ἀνανήψαντες, τότε πενθήσουσιν. Τότε δὲ καὶ πᾶσα πόλις κλείσει οἰκίαν τοῦ μὴ εἰσελθεῖν. Οὐκέτι γὰρ ἔσονται πολιτεῖαι ὁποῖαι νῦν, ἐν αἷς οἱ ἀσεβεῖς τὰ καταθύμια πράττουσιν. Διό φησιν ὁ Σωτήρ· \"Οὐαὶ ὑμῖν τοῖς πλουσίοις, ὅτι ἀπέχετε τὴν παράκλησιν ὑμῶν. Οὐαὶ ὑμῖν οἱ ἐμπεπλησμένοι νῦν, ὅτι πεινάσετε. Οὐαὶ οἱ γελῶντες νῦν, ὅτι πενθήσετε καὶ κλαύσετε.\" Ταῦτα δηλοῖ καὶ ἡ παραβολὴ τοῦ πλουσίου τοῦ ἐν κόλποις Ἀβραὰμ ἑωρακότος τὸν Λάζαρον, ὃς ἤκουεν, \"Ἀπέλαβες τὰ ἀγαθά σου ἐν τῇ ζωῇ σου.\" Οὕτως ἄρα τοῖς κρινομένοις ὑπομνήσεις τῶν ἐνταῦθα βεβιωμένων ἐγγίνονται. Διὸ πενθήσουσιν ἑαυτούς. Ὅθεν ὁ Σωτὴρ μακαρίζει τοὺς ἐν τῷ παρόντι βίῳ πεινῶντας καὶ διψῶντας τὴν δικαιοσύνην, τοὺς κλαίοντάς τε καὶ πενθοῦντας, καὶ πτωχεύσαντας δι' αὐτὸν, καὶ δεδιωγμένους. Οἷς ἐπιφέρει νῦν ὁ προφήτης· Ταῦτα πάντα ἔσται ἐν τῇ γῇ, ἐν μέσῳ τῶν ἐθνῶν· σαφῶς διδάσκων περὶ τῆς κρίσεως εἰρῆσθαι τὰ λελεγμένα. Ὅτι δὲ καὶ μέχρις ἑνὸς πάντας μετέρχεται, διὰ τῆς ἐλαίας ἐδήλωσεν.","english":"Signifying through the example of the fruit the transient nature of the beauty of bodies, and of the luxury of men who have given themselves over to debaucheries and drunkenness, who are ashamed at the reproofs of these things, according to the saying: \"Many of those who sleep in the dust of the earth shall arise; some to everlasting life, but others to reproach and everlasting shame.\" Understand also the wine from the vine of Sodom, and the grape of gall, concerning which it says: \"The wine of their wrath is the wrath of dragons, and the incurable wrath of asps,\" which wounds the soul and perverts the mind. Awakening from this drunkenness, then they shall mourn. Then also every city shall shut its house so that no one may enter. For there shall no longer be societies such as now exist, in which the impious do the things that please their heart. Therefore the Savior says: \"Woe to you who are rich, for you have received your consolation. Woe to you who are filled now, for you shall hunger. Woe to you who laugh now, for you shall mourn and weep.\" The parable of the rich man also makes this clear, who saw Lazarus in the bosoms of Abraham, and who heard: \"You received your good things in your life.\" So then, for those who are judged, reminders of the life lived here arise within them. Therefore they shall mourn for themselves. Whence the Savior blesses those who in the present life hunger and thirst for righteousness, those who weep and mourn, and those who have become poor for his sake, and those who have been persecuted. To these the prophet now adds: All these things shall be on the earth, in the midst of the nations; clearly teaching that the things said were spoken concerning the judgment. And that he visits all, even to one, he made clear through the olive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":337,"ref":"p337","source":"Ἀντὶ δὲ τοῦ, Καὶ ἐὰν παύσηται ὁ τρυγητὸς, οὗτοι φωνῇ βοήσονται,\n\nδιαστολῇ χρησάμενος, ὁ Σύμμαχος δύο κατὰ τὸ αὐτὸ παρέστησε διανοίας εἰπὼν, Ὡς ἐπιφυλλίδες ἐὰν συντελεσθῇ τρυγητός. Εἶτ' ἐξ ἑτέρας φησὶν ἀρχῆς, Οὗ τοῖς παροῦσι φωνὴν αὐτῶν. Τὸ μὲν γὰρ τῇ τῶν προτέρων ἀπέδωκε διανοίᾳ, ὅτι, ὡς οἱ τὸν τῆς ἐλαίας τρυγῶντες καρπὸν, καλάμοις διακρούοντες, καὶ μέχρι μιᾶς, εἴπου φωνῇ, καταβάλλουσιν· οὕτω τῶν ἀσεβῶν οὐδεὶς, διαφεύξεται ὥσπερ καὶ ἐπὶ τῶν βοτρύων ἐπανίοντές τινες, καὶ τοὺς τὸ πρῶτον λαθόντας συλλέγουσιν. Καὶ τοῦτο παρίστησιν ὁ Σωτὴρ τῇ περὶ τῆς σαγήνης παραβολῇ τῶν σαπρῶν ἔξω βαλλομένων. Ἀλλ' ἐκεῖνοι μὲν ταῦτα πείσονται. Οὗτοι δὲ ἐπαροῦσι φωνὴν αὐτῶν, δῆλον ὡς οἱ τοῦ κρείττονος τάγματος. Ὅθεν ἐπήγαγεν· Ἀγαλλιάσονται ἐν τῷ ἐνδοξασθῆναι Κύριον. Κατὰ δὲ τοὺς Ἑβδομήκοντα· Οἱ ἀσεβεῖς τρυγητὸν παθόντες ἔσχατον, φωνὰς ἀποδώσουσι, βοῶντες ἐν τῷ κολάζεσθαι· οἱ δὲ ἀγαθοὶ εὐφρανθήσονται ἅμα τῇ δόξῃ Κυρίου, ὅτε ὁ Κύριος ἐλεύσεται ἐν τῇ δόξῃ τοῦ Πατρὸς αὐτοῦ, μετὰ δυνάμεως καὶ δόξης πολλῆς. Ἀντὶ δὲ τοῦ, Ταραχθήσεται τὸ ὕδωρ τῆς θαλάσσης, Ἤχησαν ὕδατα θαλάσσης, Θεοδοτίων ἑρμήνευσεν, δηλῶν τὸ μέγεθος τῆς βοῆς τῶν δοξαζόντων Κύριον. Νήσους δὲ τὰς Ἐκκλησίας φησὶ τὰς ἐν τῷ παρόντι βίῳ, καὶ πρὸ τῆς κρίσεως ἐν μέσῳ τῶν ἀπίστων, ἐν μέσῳ θαλάσσης ἀπειλημμένας, ἐφ' ἃς ἡ τοῦ Θεοῦ λάμψει δάξα κατὰ τὸν αἰῶνα τὸν μέλλοντα. Διόπερ ὁ λόγος τὸν τοῦτο ποιήσοντα Θεὸν ἀνυμνεῖ λέγων· Κύριε ὁ Θεὸς Ἰσραὴλ, ἀπὸ τῶν πτερύγων τῆς γῆς τέρατα ἠκούσαμεν.","english":"But instead of \"And if the vintage should cease, these shall cry out with their voice,\" Symmachus, employing a distinction, set forth two meanings at once, saying, \"As grape-gleanings when the vintage is completed.\" Then from another beginning he says, \"Whose voice is with those present.\" For he assigned the one to the meaning of the former words, that, just as those who gather the fruit of the olive, striking it down with rods, and even to a single one, if anywhere with a cry, bring it down—so none of the impious shall escape, just as also in the case of the grapes some return and gather those that escaped notice at first. And the Savior sets this forth in the parable of the dragnet, when the worthless are cast outside. But those men shall suffer these things. But these shall lift up their voice, clearly those of the better order. Hence he added: \"They shall exult when the Lord is glorified.\" But according to the Seventy: \"The impious, having suffered the last vintage, shall give forth voices, crying out when they are punished; but the good shall be gladdened together with the glory of the Lord, when the Lord shall come in the glory of his Father, with power and much glory.\" But instead of \"The water of the sea shall be troubled,\" Theodotion translated, \"The waters of the sea resounded,\" indicating the greatness of the cry of those who glorify the Lord. And he calls islands the Churches that are in the present life, and before the judgment, in the midst of the unbelievers, caught up in the midst of the sea, upon which the glory of God shall shine in the age to come. Therefore the word hymns God who will do this, saying: \"Lord, the God of Israel, from the wings of the earth we have heard wonders.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":338,"ref":"p338","source":"Ἀντὶ δὲ τοῦ τέρατα, ψαλμοὺς Θεοδοτίων ἑρμηνεύει, καὶ Σύμμαχος. Ὁ δὲ Ἀκύλας,μελῳδίας. Οἱ γὰρ τῆς μερίδος τοῦ Θεοῦ τὴν δικαίαν αὐτοῦ κρίσιν ἀποθαυμάζοντες, εὐφραινόμενοι ἅμα τῇ δόξῃ Κυρίου ὕμνους αὐτῷ καὶ ψαλμῳδίας εὐχαριστηρίους ἀνάγουσιν πανταχόθεν ὄντες τῆς γῆς. Ὃ δὴ καὶ ὁ προφήτης ἐθαύμασεν, ὑμνεῖν αὐτὰς τὸν Θεὸν ἠξιῶσθαι μαθών. Ὃ δὴ καὶ τερατῶδες ἐδόκει κατὰ τοὺς Ἑβδομήκοντα, εἰ τὴν πατρῴαν πλάνην ἐάσαντες τὸν τῶν προφητῶν ὑμνοῦσι Θεὸν εἰς πέρας αὐτοῖς τῆς ἐλπίδος ἐκβάσης. Ἐπὶ γὰρ τῇ τοῦ Θεοῦ δικαιοκρισίᾳ ἐπῆκται τὸ, ἐλπὶς τῷ εὐσεβεῖ, κἂν ἀλλόφυλος ᾖ δηλονότι, κἂν ἀλλότριος τοῦ σπέρματος Ἀβραάμ. Ἐφ' οἷς, κατὰ Σύμμαχον, εἴρηται· Καὶ εἶπεν τὸ μυστήριόν μου ἐμοί· τὸ μυστήριόν μου ἐμοί. Τῶν γὰρ προφητῶν ἐπὶ τῷ παραδόξῳ τὸν Θεὸν δοξασάντων, μνημονευσάντων δὲ καὶ τῆς ἐλπίδος τῶν εὐσεβῶν, μὴ εἰρηκότων δὲ τίνα καὶ ποῖα ἦν τὰ ἐλπιζόμενα, ποθούντων δὲ μαθεῖν ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτὸν, σιωπᾷν αὐτοὺς ὁ Θεὸς παρακελεύεται λέγων· Τὸ μυστήριόν μου ἐμοί· τὸ μυστήριόν μου ἐμοί. Οὐ γὰρ νῦν, φησὶν, ἐκφαίνειν καιρὸς, \"ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν.\" Ὁ δὲ προ φήτης, ὡς ἐδόξασε τὸν Θεὸν ἐπὶ τῇ τῶν ἀγαθῶν ἐλπίδι. Οὕτως ἐκ φιλανθρωπίας τοὺς πονηροὺς ἀποκλαίεται λέγων· Οὐαὶ τοῖς ἀθετοῦσιν. Ἀνθ' οὗ Ἀκύλας μὲν ἔφη· Ὢ εἴμοι ἀθετοῦντες ἠθέτησαν. Ὁ δὲ Σύμμαχος· Οὐαί μοι ἀθετοῦντες ἠθέτηνται· Θυρίδας δὲ οὐρανοῦ κατὰ τὴν προλαβοῦσαν νοήσεις ἐξήγησιν.","english":"Instead of \"wonders,\" Theodotion translates \"psalms,\" and so does Symmachus. But Aquila has \"melodies.\" For those of the portion of God, marveling at his righteous judgment, rejoicing at the same time in the glory of the Lord, bring up to him hymns and thanksgiving psalms, being from everywhere on the earth. This indeed the prophet also marveled at, having learned that God was deemed worthy to be hymned by them. This indeed also seemed wondrous according to the Seventy, if, having abandoned the ancestral error, they hymn the God of the prophets, when the fulfillment of their hope has come to its end. For upon the righteous judgment of God there has been added, \"There is hope for the pious man,\" whether he be of another tribe, clearly, or a stranger to the seed of Abraham. On these things, according to Symmachus, it has been said: \"And he said, My mystery is to me; my mystery is to me.\" For when the prophets had glorified God for the paradox, and had made mention also of the hope of the pious, but had not said who and of what sort were the things hoped for, but desired to learn what God has prepared for those who love him, God urges them to be silent, saying: \"My mystery is to me; my mystery is to me.\" For now, he says, is not the time to reveal \"what eye has not seen, and ear has not heard, and what has not ascended upon the heart of man, what God has prepared for those who love him.\" And the prophet, as he glorified God for the hope of good things. Thus out of love for humanity he bewails the wicked, saying: \"Woe to those who set aside.\" In place of which Aquila said: \"Woe is me, those who set aside have set aside.\" But Symmachus: \"Woe is me, those who set aside have been set aside.\" But \"windows of heaven\" you will understand according to the preceding explanation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":339,"ref":"p339","source":"Ἐπεξιόντος γὰρ τοῖς ἁμαρτάνουσι τοῦ Θεοῦ, αἱ τοῦ οὐρανοῦ θυρίδες ἀναπετάννυνται, τῆς εἰς αὐτοὺς ἐπισκοπῆς γινομένης. Εἰκὸς δὲ οὕτως εἰρῆσθαι περὶ ὧν φησιν ὁ Δαβίδ· \"Ἄρατε πύλας, οἱ ἄρχοντες, ὑμῶν.\" Τότε μὲν οὖν ἀνοιγήσονται πᾶσαι ἐπὶ τῆς τοῦ Κυρίου βασιλείας, ὅπως δι' αὐτῶν εἰσέρχωνται οἱ βασιλευόμενοι. Νυνὶ δὲ ἀνοιγομένων τί γίνεται; Σεισθήσεται, φησὶ, τὰ θεμέλια τῆς γῆς, καὶ ταραχθήσεται ἡ γῆ· τοὺς οἰκήσαντας ταύτην δηλῶν, ὡς ἀπὸ κακῶν μέθης σαλευομένους. Ἡ δὲ τοιαύτη γῆ τῶν ἀσεβῶν οὖσα ψυχὴ, ὡς ὀπωροφυλάκιον ἔσται. Τοῦτο δὲ καὶ διὰ τῶν ἔμπροσθεν ἐρημίαν ἐδήλου, ἐν οἷς ἐλέγετο· \"Σιὼν ὡς ἀγρὸς ἀροτριαθήσεται, καὶ Ἱερουσαλὴμ ὡς ὀπωροφυλάκιον ἔσται.\" Ταῦτα δὲ γέγονε, τοῖς οἰκοῦσι τὴν γῆν, ἐπείπερ κατίσχυσεν ἐπ' αὐτοὺς ἡ ἀνομία, διὸ ἐπὶ τέλει τοῦ λόγου φησί. Καὶ πεσεῖται, καὶ οὐ μὴ δύνηται ἀναστῆναι. Ἅπαξ μὲν γὰρ πεσοῦσα κατὰ τὴν τοῦ θνητοῦ βίου τελευτὴν ἡ γῆ, σὰρξ οὖσα γεώδης, ἢ φιλοσώματος ψυχὴ, ἢ οἱ πάλαι","english":"For when God visits sinners, the windows of heaven are opened wide, his visitation coming upon them. It is plausible that this was said concerning those of whom David speaks: \"Lift up the gates, you rulers.\" At that time, then, all will be opened at the kingdom of the Lord, so that those who are ruled may enter through them. But now, when they are opened, what happens? The foundations of the earth, he says, will be shaken, and the earth will be troubled—meaning those who dwell in it, tossed as if from the drunkenness of evils. And such an earth, being the soul of the impious, will be like a lodge in a garden. This he also indicated by the desert in the preceding passages, where it was said: \"Zion will be plowed as a field, and Jerusalem will be like a lodge in a garden.\" These things have happened to those who dwell in the earth, since lawlessness prevailed against them; therefore at the end of the discourse he says: And it will fall, and it will not be able to rise. For once the earth has fallen at the end of mortal life—being flesh of earth, or a soul devoted to the body, or those of old—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":340,"ref":"p340","source":"τὴν γῆν οἰκοῦντες, τῆς καθολικῆς ἀναστάσεως τεύξονται, παραστῆναι τῷ δικαστῇ, καὶ τῶν πρὸς ἀξίαν τυχεῖν. Ἐπειδ' ἂν δὲ κριθέντες, τῆς ἀγαθῆς ἐλπίδος ἐκπέσωσι παραδοθέντες κολάσεσιν, ἐκπεσόντες τότε Θεοῦ, οὐκ ἔτι λοιπὸν ἀναστῆναι δυνήσονται. Περὶ δὲ τῆς γῆς αὐτάρκως εἰπὼν, τοῦτ' ἔστι τῶν οἰκητόρων τῆς γῆς, ἐπὶ τὸν οὐρανὸν μεταβαίνει καὶ τὰ οὐράνια, λέγων· Τῇ ἡμέρᾳ ἐκείνῃ, τῷ τῆς κρίσεως δηλονότι καιρῷ, ἐπάξει ὁ Θεὸς ἐπὶ τὸν κόσμον τοῦ οὐρανοῦ τὴν χεῖρα, τὴν συντέλειαν δηλῶν τοῦ παντὸς, καθ' ἣν οὐρανὸς καὶ γῆ παρελεύσεται, ὡς ὁ Σωτήρ φησι· καὶ \"Ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς, καὶ οἱ ἀστέρες τοῦ οὐρανοῦ πεσοῦνται,\" καὶ τὰ ἐπὶ τούτοις. Κόσμον δὲ οὐρανοῦ, τοὺς φωστῆρας κατὰ τὸν Μωσέα καλεῖ λέγοντα· \"Ἔπεχε μὴ ἀναβλέψας εἰς τὸν οὐρανὸν, καὶ ἰδὼν τὸν ἥλιον, καὶ τὴν σελήνην, καὶ τοὺς ἀστέρας, καὶ πάντα τὸν κόσμον τοῦ οὐρανοῦ, πλανηθεὶς προσκυνήσεις αὐτοῖς.\" Ταῦτα γὰρ καὶ ὁ προφήτης δηλῶν ἐπιφέρει· Καὶ τακήσεται ἡ πλίνθος, καὶ πεσεῖται τὸ τεῖχος. Ἀνθ' οὗ Σύμμαχός φησι· Καὶ ἐντραπήσεται ἡ σελήνη, καὶ αἰσχυνθήσεται ὁ ἥλιος, καὶ οἱ λοιποὶ δὲ τὰ ὅμοια. Ἅπερ οἱ Ἑβδομήκοντα συνεκάλυψαν, ὡς Ἕλλησιν ἐκδιδόντες τὴν γραφὴν διὰ τὸ ἀπεμφαῖνον τῆς λέξεως. Τὴν οὖν χεῖρα τούτοις ἐπιφέρει Θεὸς συντέλειαν ἐργαζόμενος. Βασιλέας δὲ γῆς συγκλειομένους, νόει τοῦ αἰῶνος τούτου τοὺς ἄρχοντας. Ὡς καὶ Γαβριήλ φησιν ἐν τῷ Δανιήλ· Καὶ ἐξῆλθεν εἰς συνάντησίν μου ἄρχων βασιλείας Περσῶν, καὶ ἄρχων βασιλείας Μήδων.","english":"Those who dwell on the earth will obtain the universal resurrection, stand before the judge, and receive what is according to their worth. But when they have been judged and have fallen away from the good hope, having been handed over to punishments, having then fallen away from God, they will no longer be able to rise again. Having spoken sufficiently about the earth—that is, about the inhabitants of the earth—he moves on to heaven and heavenly things, saying: In that day, clearly the time of judgment, God will bring his hand upon the host of heaven, signifying the consummation of the whole, according to which heaven and earth will pass away, as the Savior says: \"The sun will be darkened, and the moon will not give its light, and the stars of heaven will fall,\" and the things that follow these. And the host of heaven he calls the luminaries, according to Moses, who says: \"Take heed, lest having looked up to heaven and seen the sun and the moon and the stars, and all the host of heaven, you be led astray and worship them.\" For the prophet also, making these things clear, adds: And the brick will melt away, and the wall will fall. In place of which Symmachus says: And the moon will be put to shame, and the sun will be ashamed, and the rest likewise. These things the Seventy covered over, as they were publishing the Scripture for Greeks, because of the strangeness of the expression. God therefore brings his hand upon these, working consummation. And by kings of the earth shut up together, understand the rulers of this age. As also Gabriel says in Daniel: And the ruler of the kingdom of the Persians came out to meet me, and the ruler of the kingdom of the Medes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":341,"ref":"p341","source":"Ἀκόλουθον γὰρ ἦν Χριστοῦ λοιπὸν βασιλεύοντος ἐν αἰῶνι νέῳ, τοὺς ἐναντίους βασιλέας εἰς τόπον καταβληθῆναι τὸν πρέποντα. Δύο Σύμμαχός φησι· Καὶ ἀθροισθήσονται ἀθροισμὸν δεσμίου εἰς λάκκον, καὶ συγκλεισθήσονται εἰς συγκλεισμόν. Ἐνέπεσον γὰρ εἰς ὂν εἰργάσαντο λάκκον, μηκέτι τοῖς ὑπὸ Χριστοῦ βασιλευομένοις παρενοχλήσοντες. Σεσίγηται δὲ φασὶν, ὡς ἀπόῤῥητον, ὑπὸ τίνος ἡ ἐπισκοπὴ ἔσται αὐτῶν, ἢ κατὰ τοὺς λοιποὺς, ἐπισκεφθήσονται, Θεοῦ δηλονότι. Ἐντραπήσεσθαι δέ φησιν ἥλιόν τε καὶ σελήνην, δίκας διδόντων τῶν ὑπ' αὐγὰς αὐτῶν γεγονότων, ὡς οἱ Δεσποτικῶν οἴκων μακρῷ χρόνῳ γεγονότες ἐπίτροποι, ἐπιστάντος τοῦ Δεσπότου, τοὺς ὑπ' αὐτοῖς τελέσαντας κολαζομένους θεώμενοι, μὴ δυνηθέντες συνεισενέγκαι τι τούτοις εἰς ἀρετήν. Ἐφ' οἷς ἐπιφέρεται· Βασιλεύσει Κύριος ἐν τῷ ὄρει Σιών. Ἔπρεπε γὰρ τῷ περὶ συντελείας λόγῳ τὴν μέλλουσαν ἐπουράνιον Χριστοῦ βασιλείαν εἰπεῖν μετὰ τὴν τῶν ἐναντίων τυράννων καθαίρεσιν. Σιὼν δὲ καὶ Ἱερουσαλὴμ τὰς κατὰ Παῦλον τὸν μέγαν ἐπουρανίους φησὶν, ἐν αἷς καταξιωθήσονται τῆς αὐτοῦ θεότητος οἱ κυρίως πρεσβύτεροι. ΚΕΦΑΛ. ΚΕʹ. αηʹ. Κύριος ὁ Θεός μου, δοξάσω σε, ὑμνήσω τὸ ὄνομά σου, ὅτι ἐποίησας θαυμαστὰ πράγματα βουλὴν ἀρχαίαν ἀληθεινήν. Γένοιτο, Κύριε, ὅτι ἔθηκας πόλεις εἰς χῶμα, πόλεις ὀχυρὰς, τοῦ πεσεῖν αὐτῶν τὰ θεμέλια. Τῶν ἀσεβῶν πόλις τὸν αἰῶνα οὐ μὴ οἰκοδομηθῇ9, κ.τ.λ. Περὶ τῆς καθόλου κρίσεως τῶν ἀσεβῶν τε καὶ δικαίων εἰπὼν, ἧς τέλος ἦν ἡ Χριστοῦ βασιλεία, τὸν Θεὸν ἐπὶ τούτοις ἀνυμνεῖ καὶ δοξάζει.","english":"For it was fitting that, once Christ was reigning in a new age, the opposing kings should be cast down into the place that befits them. Symmachus says two things: \"And they shall be gathered with the gathering of prisoners into a pit, and they shall be shut up in a shutting up.\" For they fell into the pit that they themselves had made, no longer to trouble those who are ruled by Christ. But it has been silenced, they say, as something secret, by whom their visitation shall be—or whether they shall be visited according to the rest—evidently by God. And he says that sun and moon shall be put to shame, when those who came to be under their rays give account, like stewards of masters' households over a long time, when the Master appears, watching those who served under them being punished, though they were unable to contribute anything to them for virtue. Upon which he adds: \"The Lord shall reign on Mount Zion.\" For it was fitting for the discourse about the consummation to speak of the coming heavenly kingdom of Christ after the overthrow of the opposing tyrants. And Zion and Jerusalem, according to the great Paul, he calls heavenly, in which those who are truly elders shall be deemed worthy of his divinity. CHAPTER 25, 1. O Lord my God, I will glorify you, I will hymn your name, because you have done marvelous things, an ancient counsel, true. May it be, O Lord, that you have made cities into a heap, fortified cities, so that their foundations fall. The city of the impious shall not be built for ever, etc. Having spoken about the universal judgment of the impious and the righteous, the end of which was the kingdom of Christ, he hymns and glorifies God for these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":342,"ref":"p342","source":"Πληροφορηθεὶς γὰρ περὶ τούτων παρὰ Θεοῦ, καὶ τὸν νοῦν οὐκ ἔχων ἄκαρπον φοιτώσης τῆς χάριτος ἐπ' αὐτὸν, ἀντιλαμβανόμενός τε τῶν παρὰ τοῦ Θεοῦ, καὶ τῶν ἰδίων τοῦ νοῦ κινημάτων, ἀποθαυμάζει τὸν εὐεργέτην Θεὸν, ὡς ἐπὶ θαυμασίᾳ τε καὶ ἀρχαίᾳ βουλῇ. Τὸ δὲ ταύτης ἀρχαῖον ἐδήλωσεν ὁ Χριστός· \"Δεῦτε, λέγων, οἱ εὐλογημένοι τοῦ Πατρὸς, κληρονομήσατε τὴν ἡτοιμασμένην ὑμῖν βασιλείαν ἀπὸ καταβολῆς κόσμου.\" Καὶ ὁ θεῖος δὲ Παῦλος ἐντεῦθεν ὁρμώμενος γέγραφε· \"Καθὼς ἐξελέξατο ἡμᾶς ἐν αὐτῷ πρὸ καταβολῆς κόσμου εἶναι ἡμᾶς ἁγίους καὶ ἀμώμους κατ' ἐνώπιον αὐτοῦ ἐν ἀγάπῃ, προορίσας ἡμᾶς εἰς υἱοθεσίαν ἐν αὐτῷ.\" Κατὰ δὲ τοὺς λέγοντας ταῦτα περὶ τῆς ἐπιδημίας εἰρῆσθαι, τὸ ἀρχαῖον τῆς βουλῆς παρίστησι Συμεὼν εἰπών· \"Ὅτι εἶδον οἱ ὀφθαλμοί μου τὸ σωτήριόν σου, ὃ ἡτοίμασας κατὰ πρόσωπον πάντων τῶν λαῶν.\" Καὶ Ζαχαρίας λέγων· \"Καὶ ἤγειρε κέρας σωτηρίας ἡμῖν ἐν οἴκῳ Δαβὶδ τοῦ παιδὸς αὐτοῦ, καθὼς ἐλάλησεν διὰ στόματος τῶν","english":"For having been fully assured of these things by God, and not keeping his mind unfruitful as the grace came upon him, and grasping both the things that come from God and the movements of his own mind, he marvels at God his benefactor, as at a wonderful and ancient counsel. And Christ declared what is ancient about it: \"Come,\" he says, \"you who are blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.\" And the divine Paul also, starting from this, wrote: \"Just as he chose us in him before the foundation of the world, that we should be holy and blameless before him in love, having predestined us for adoption as sons in him.\" And according to those who say that these things were spoken concerning the coming, Symeon sets forth the ancient character of the counsel, saying: \"For my eyes have seen your salvation, which you prepared before the face of all the peoples.\" And Zacharias, saying: \"And he has raised up a horn of salvation for us in the house of David his servant, just as he spoke through the mouth of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":343,"ref":"p343","source":"ἁγίων τῶν ἀπ' αἰῶνος προφητῶν αὐτοῦ.\" Ἀρχαία μὲν οὖν διὰ τοῦτο· ἀληθινὴ δὲ, διότι καὶ πρὸ ἑσπέ ρας ἐκβήσεται, ἐπειδ' ἂν θῇ πάντας τοὺς ἐχθροὺς αὐτοῦ ὑπὸ τοὺς πόδας αὐτοῦ· ὅτ' ἂν καταργήσῃ πᾶσαν ἀρχὴν καὶ ἐξουσίαν καὶ δύναμιν. Τότε γὰρ πάσης κακίας ἐκ ποδῶν ἀρθείσης, καὶ τοῦ ἐσχάτου ἐχθροῦ τοῦ θανάτου καταργηθέντος, ὁ μὲν Θεὸς ἔσται πάντα ἐν πᾶσιν· ὁ δὲ Σωτὴρ ἡμῶν τοῦ νέου βασιλεύων αἰῶνος ἐνώπιον τῶν πρεσβυτέρων δοξασθήσεται, συμβασιλευόντων ἐν ζωῇ τῶν ἁγίων αὐτῷ. Τὸ δὲ τῶν ἀγαθῶν τέλος ἰδεῖν ᾖ τάχος ἐπιθυμῶν, ἐπεύχεται· Γένοιτο, Κύριε. Ἤγουν ἐπειδὴ περὶ τῶν μήπω γεγονότων τὸ, ἐποίησας, ἔλεγε, δεικνὺς ὡς ἔσται πάντως, εἰ καὶ μὴ γέγονε, προσέθηκε τό· Γένοιτο, Κύριε. Ἀλλ' ἐπεύχεται μὲν περὶ τῶν τευξομένων μακαριότητος. Περὶ δὲ τῶν ἐν τῷ θνητῷ βίῳ πρὸ παρεληλυθότων ἐπιλέγει τὸ, ἔθηκας ἐν τῷ θνητῷ πόλεις εἰς χῶμα, δοξάζων αὐτὸν καὶ ἐφ' οἷς τὰς ἀσεβεῖς τῶν ἀθέων πολιτείας κατέλυσεν, ἀσεβῆ τε τούτων οἰκοδομήματα τάχα πόλεις, καὶ τὰς ἀντικειμένας δυνάμεις δηλῶν. Ἃς διὰ τὴν ἰσχὺν, τεῖχος καὶ πόλιν καλεῖν ἔθος, ὡς ἐλέγετο πρότερον, ἃς καθελὼν ὁ Χριστὸς ἀναστῆναι πάλιν οὐ συγχωρήσειεν. Οἵγε μὴν αὐτῶν διαφυγόντες τὰς χεῖρας, ἥγουν ἐκ τῶν ἀσεβούντων ἀνθρώπων οἱ σεσωσμένοι, εὐλογήσουσίν σε, ἢ δοξάσουσι κατὰ τοὺς λοιπούς. Εἰσὶ δὲ οὗτοι λαὸς ὁ διὰ σὲ πτωχεύσας κατὰ τὸν πρότερον αἰῶνα, καὶ ὃν οἱ διῶκται τῆς θεοσεβείας ἠδίκησαν. Ἤγουν οἱ πάλαι πτωχοὶ πάσης ἀρετῆς, τῶν παρὰ σοῦ χαρισμάτων, ὧν Ἰσραὴλ μόνος ἀπέλαυεν· γυμνοί τε τῆς ἄνωθεν σκέπης γενόμενοι.","english":"of his holy prophets from of old.\" Therefore it is ancient for this reason; but it is true, because it will also come to pass before evening, whenever he has put all his enemies under his feet; whenever he has abolished every rule and authority and power. For then, when all wickedness has been removed from the feet, and the last enemy, death, has been abolished, God will be all in all; and our Savior, reigning over the new age, will be glorified in the presence of the elders, with the saints reigning together with him in life. And desiring to see the end of good things quickly, he prays: \"May it be, Lord.\" That is, since he was speaking about things not yet come to pass—\"you have made,\" showing that it will certainly be, even if it has not yet come to pass—he added: \"May it be, Lord.\" But he prays concerning those who will obtain blessedness. And concerning those who have passed away before in this mortal life, he adds: \"you have made cities in the mortal world into a heap,\" glorifying him also for the things in which he destroyed the impious constitutions of the godless, and perhaps their impious buildings—cities—and indicating the opposing powers. These, because of their strength, it is customary to call wall and city, as was said earlier, which Christ, having destroyed, would not allow to rise again. Indeed those of them who escaped his hands—that is, those saved from among impious men—will bless you, or glorify you like the rest. And these are the people who for your sake became poor in the former age, and whom the persecutors of godliness wronged. That is, those who were formerly poor in every virtue, of the gifts from you, which Israel alone enjoyed; and having become naked of the covering from above.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":344,"ref":"p344","source":"Τούτων γὰρ πάντων εἰς τοὐναντίον αὐτοῖς μεταστάντων, χαριστηρίους εἰκότως ᾠδὰς ἀναπέμπουσιν. Καὶ ὅτε γὰρ ἦσαν ταπεινοὶ καὶ ἐν ἀθυμίᾳ, τρυφῆς τε πάσης ἐνδείᾳ τῶν φαύλων ἐν μέσῳ στρεφόμενοι, σὺ τούτων ἦσθα, Δέσποτα, βοηθός τε καὶ σκέπη. Ἀλλὰ καὶ κατ' ἐκεῖνο διψῶσι καιροῦ, ὡς λέγειν· \"Ἐδίψησέν σοι ἡ ψυχή μου πρὸς τὸν Θεὸν τὸν ἰσχυρὸν τὸν ζῶντα,\" σὺ πάλιν ἦσθα πηγὴ, ποτίζων αὐτοὺς ἐπιῤῥοῇ τῇ τοῦ πνεύματος, τῆς ὀλιγοψυχίας αὐτοὺς ἀνακτώμενος, ἐνισχύων αὐτοὺς τῇ τοῦ μονογενοῦς σου Λόγου δυνάμει. Ὡς ἂν δὲ μὴ περὶ αὐτῶν εἰρῆσθαι ταῦτα παῖδες Ἰουδαίων νομίσωσι, τὴν εἰς πάντα τὰ ἔθνη χυθεῖσαν χάριν παρίστησι· Καὶ ποιήσει, λέγων, Κύριος Σαβαὼθ πᾶσι τοῖς ἔθνεσιν ἐπὶ τὸ ὄρος τοῦτο. Τί δὲ ποιήσει; Κατὰ μὲν τοὺς λοιποὺς ἑρμηνευτὰς, ποτὸν ἑξῆς εἴρηται· κατὰ δὲ τοὺς Ἑβδομήκοντα, πίονται εὐφροσύνην, πίονται οἶνον. Οὐκ ἄρα τῷ Ἰουδαίων λαῷ τὸ συμπόσιον, πᾶσι δὲ τοῖς ἔθνεσι λέγει παρασκευάσειν τὸν Κύριον. Οὐκ ἐν φάραγξιν, οὐδ' ἐν πεδίοις, οὐδ' ἐν πολλοῖς ὄρεσιν, οὐδ' ὡς ἔτυχεν ἐπί τινος ὄρους, ἀλλ' ἐπ' ἐκεῖνο περὶ οὗπερ ἔφησε δεικτικῶς, ἐπὶ τὸ ὅρος τοῦτο. Ποῖον. ἢ τὸ δηλωθὲν ἐν τῷ Βασιλεύσει, Κύριος ἐν ὄρει Σιών; Ἐκεῖ τοῖς ἔθνεσι τὸ συμπόσιον, καὶ τὸ τῆς ἀθανασίας ποτὸν, περὶ οὖ φησιν ὁ Παῦλος· \"Προσεληλύθατε Σιὼν ὄρει καὶ πόλει Θεοῦ ζῶντος Ἰερουσαλὴμ ἐπουρανίῳ.\" Ἐν οἷς οἱ ἀπὸ τῶν ἐθνῶν καταξιούμενοι τῶν ἐπαγγελιῶν, πίονται εὐφροσύνην, καὶ πίονται τῆς ἀληθινῆς οἶνον ἀμπέλου. Περὶ οὗ ὁ Σωτὴρ ἔλεγεν· Οὐ μὴ πίω αὐτὸ, ἕως ἂν πίω αὐτὸ καινὸν μεθ' ὑμῶν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν.","english":"For when all these things had turned out for them the opposite of what they were, they reasonably send up songs of thanksgiving. For when they were lowly and in discouragement, and were moving about in the midst of the wicked in want of every luxury, you, Master, were their helper and shelter. But also at that time, when they were thirsty, so as to say, \"My soul thirsted for you, for the strong and living God,\" you were again a fountain, watering them by the inflow of the Spirit, restoring them from faint-heartedness, strengthening them by the power of your only-begotten Word. But so that the children of the Jews might not think that these things were said about them, he sets forth the grace poured out upon all the nations: \"And the Lord Sabaoth will make,\" he says, \"for all the nations on this mountain.\" But what will he make? According to the other interpreters, the drink is mentioned next; according to the Seventy, \"they will drink gladness, they will drink wine.\" So then it is not for the people of the Jews, but he says that the Lord will prepare the banquet for all the nations. Not in valleys, nor in plains, nor on many mountains, nor as it happened on some mountain, but on that one about which he spoke demonstratively, \"on this mountain.\" Which one? Or the one indicated in \"The Lord will reign on Mount Zion\"? There the banquet is for the nations, and the drink of immortality, about which Paul says: \"You have come to Mount Zion and to the city of the living God, Jerusalem above.\" Among these, those from the nations who are deemed worthy of the promises will drink gladness, and will drink of the wine of the true vine. About which the Savior said: \"I will certainly not drink it until I drink it new with you in the kingdom of heaven.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":345,"ref":"p345","source":"Ἀλλὰ καὶ χρίσονται μῦρον, οὐκέτι τὸν ἀῤῥαβῶνα τοῦ πνεύματος ληψόμενοι, ἀλλ' αὐτοῦ τοῦ πληρώματος τῆς θεότητος μεθέξοντες τοῦ Υἱοῦ τοῦ Θεοῦ. Οὐκ ἐκ μέρους ἔτι γινώσκοντες, καὶ ἐκ μέρους προφητεύοντες, ἀλλ' ἐκ τοῦ τελείου μέτοχοι γενόμενοι τοῦ Χριστοῦ ὡς καὶ αὐτοὺς ἀποφανθῆναι χριστοὺς, Θεοῦ τε υἱοὺς, καὶ κληρονόμους Θεοῦ, καὶ συγκληρονόμους Χριστοῦ. Κατὰ δὲ τοὺς περὶ τῆς ἐπιδημίας εἰρῆσθαι λέγοντας, ὄρος μὲν ἡ Ἐκκλησία οὖσα σκοπευτήριον, καὶ ὅρασις εἰρήνης, διὰ τὸ τῶν δογμάτων ὑψηλὸν καὶ τῶν ψυχῶν τὸ ἀτάραχον· οἶνος δὲ καὶ μῦρον, σαφῶς τὸ μυστικὸν χρίσμα, καὶ τὸ σωτήριον αἷμα παρέστησεν. Γράφει γὰρ καὶ ὁ μακάριος Ἰωάννης· \"Καὶ ὑμεῖς χρίσμα ἔχετε ἀπὸ τοῦ ἁγίου.\" Τούτῳ γὰρ οἱ βαπτιζόμενοι χρίονται, σύμβολον τοῦ μεταλαχεῖν τοῦ θείου Πνεύματος τὸ χρίσμα ποιούμενοι. Ἀλλ' ἐπεὶ τούτων ἀνάξιος Ἰσραήλ· Παράδος αὐτὰ, φησὶ, τοῖς ἔθνεσιν,\n\nὥσπερ τις παρακαταθήκην ἐν μυστηρίῳ παραδίδωσι. Διὸ καὶ θαυμαστὰ, καὶ βουλὴν ἀρχαίαν ἔλεγεν ὁ προφήτης αὐτά. Οὐ γὰρ ὥσπερ ὁ πάλαι νόμος δι' ἀγγέλων λαληθεὶς ἐδόθη μόνῳ τῷ Ἰσραὴλ, ἀλλὰ Χριστὸς τῶν ἐθνῶν ἡ προσδοκία· κατὰ τό· \"Καὶ ἐπ' αὐτῷ ἔθνη ἐλπιοῦσιν.\" Τὸ δὲ αὐτὸ, φησὶν, ἦθος ὁ προφήτης ἐφύλαξεν· ὡς γὰρ παραμυθούμενος τοὺς ἐξ Ἰσραὴλ, καὶ τῶν ἄλλων ἐθνῶν ἔλεγε τὴν ἀπώλειαν διικνουμένων, διὰ πάντων τοῦ Θεοῦ δεικνύων τὴν πρόνοιαν.","english":"But they will also be anointed with myrrh, no longer to receive the earnest of the Spirit, but to partake of the very fullness of the divinity of the Son of God. No longer knowing in part and prophesying in part, but having become partakers of the perfect Christ, so that they too are shown to be christs, and sons of God, and heirs of God, and co-heirs with Christ. But according to those who say these things were spoken concerning the coming, the mountain is the Church, being a watchtower and a vision of peace, because of the height of the doctrines and the tranquility of souls; and the wine and the myrrh clearly set forth the mystical anointing and the saving blood. For the blessed John also writes: \"And you have an anointing from the Holy One.\" For those who are baptized are anointed with this, making the anointing a symbol of partaking of the divine Spirit. But since Israel was unworthy of these things: Give them, he says, to the nations, as one hands over a deposit in a mystery. Therefore the prophet also called them marvelous things and an ancient counsel. For not as the old law, spoken through angels, was given to Israel alone, but Christ is the expectation of the nations, according to the text: \"And in him shall the nations hope.\" And the prophet, he says, kept the same character; for as one consoling those from Israel, he also spoke of the destruction of the other nations as it came upon them, showing through all things the providence of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":346,"ref":"p346","source":"Ὠλιγώρουν γὰρ οἱ ἐξ Ἰσραὴλ, συνεχέσιν ἐλέγχοις καὶ παιδείαις ὁρῶντες αὐτοῖς ἐπικείμενον τὸν Θεὸν, οὐ φιλανθρωπίας Θεοῦ ταῦτα δοκοῦντες τεκμήρια, τῆς δὲ ἰδίας ἀπωλείας ἐνθήκην ἐν ἐλευθερίᾳ διάγειν τὰ ἔθνη νομίζοντες, ὡς ἂν μὴ ὄντα ὑπὸ Θεόν. Μηδὲ γὰρ δίκην αὐτοὺς ἐφ' οἷς ἐπλημμέλουν εἰσπράττεσθαι. Οὔτω καὶ νῦν διὰ τῶν χρηστοτέρων τὴν εἰς ἅπαντας κηδεμονίαν ἐδήλωσεν. Οὐ γὰρ τοῖς ἔθνεσι ταῦτα περινοστῶν ὁ προφήτης ἀπήγγελλεν· ἀλλὰ τοὺς Ἰουδαίους ἐπαίδευε τὰ μετὰ πλείστους γενησόμενα χρόνους, πιστούμενος αὐτὰ διὰ τῶν ὅσον οὔπω γενησομένων ὑπ' Ἀσσυρίων. Πῶς δὲ τεύξεται τούτων τὰ ἐξ ἀρχῆς ἀσεβοῦντα, παρίστησιν ἔθνη διὰ Χριστοῦ φυγόντα τῆς εἰδωλολατρείας τὸν θάνατον, ἐφ' ᾧ ἂν αὐτά τις ἐδάκρυσεν ὄνειδος ἔχοντα τὴν ἀσέβειαν. Ἦν δὲ τὸ δάκρυον τῶν διὰ φιλανθρωπίαν τὴν τῶν τοσούτων ψυχῶν ἀποκλαιομένων ἀπώλειαν ὑπὸ τοῦ διαβόλου γεγενημένην, ὃς καὶ θάνατος εἴρηται. Ὅσον μὲν οὖν ἧκεν εἰς τοὺς ἀνθρώπους, ἀπώλοντο· ἡ δὲ τοῦ Θεοῦ φιλανθρωπία τὸν ὀνειδισμὸν αὐτῶν τῆς ἐφυβρίστου δουλείας τοῦ διαβόλου ἀφείλετο. Εἴποις δ' ἂν, καὶ ὡς ἐπὶ καιροῦ πάνυ, τῇ τοῦ μυστηρίου παραδόσει καὶ ὁ περὶ τῆς ἀναστάσεως τῶν νεκρῶν συνεισκεκόμισται λόγος. Διὸ καὶ σαρκὸς ἀνάστασιν ἐν τῷ τοῦ βαπτίσματος ὁμολογοῦμεν καιρῷ, καὶ ὡς διὰ τοῦ Ἀδὰμ καταδραμὼν τοῦ γένους τῶν ἀνθρώπων ὁ θάνατος, θρήνων ἡμῖν ὑποθέσεις καὶ δακρύων παρέσχετο. Τούτου δὲ φυγὴν ἡ τριήμερος παρέσχε τοῦ Σωτῆρος ἀνάστασις πρωτοτόκου γεγονότος ἐκ τῶν νεκρῶν καὶ ἀπαρχῆς τῶν κεκοιμημένων.","english":"For the people of Israel were negligent, seeing God set against them with continuous reproofs and chastisements; they did not consider these to be proofs of God's love for humanity, but thought it an addition to their own destruction that the nations lived in freedom, as though they were not under God. For they supposed that the nations were not exacting the penalty for the offenses they committed. Thus even now through the better things he made clear his care for all. For the prophet was not announcing these things as he went about among the nations; rather he was instructing the Jews in what would happen after many generations, confirming it by what was about to happen at the hands of the Assyrians. But how those who were impious from the beginning would obtain these things, he sets forth: the nations, through Christ, escaped the death of idolatry, on account of which someone would have wept over them as having the reproach of impiety. And the weeping was that of those who, out of love for humanity, bewailed the destruction of so many souls brought about by the devil, who is also called death. As far as it depended on humans, then, they perished; but God's love for humanity took away their reproach of the insulting slavery of the devil. One might say that, quite opportunely, with the transmission of the mystery, the account concerning the resurrection of the dead has also been brought in. Therefore we also confess the resurrection of the flesh at the time of baptism, and that death, having overrun the human race through Adam, provided us with occasions for lamentation and tears. But the three-day resurrection of the Savior provided escape from this, he having become the firstborn from the dead and the firstfruits of those who have fallen asleep.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":347,"ref":"p347","source":"Ἕψεται δὲ τῇ ἀπαρχῇ καὶ πρώτῳ τὰ μετὰ ταῦτα, τοῦτ' ἔστιν ἡμεῖς, οὓς διαῤῥήξας τὸν σάκκον περιέζωσεν εὐφροσύνην, ὡς ἐπεμβαίνειν τῷ θανάτῳ. \"Ποῦ ἡ νίκη σου, θάνατε; Ποῦ τὸ κέντρον σου, ᾅδη; Τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία.\" Πᾶν οὖν ἡμῶν ἀφῄρηται δάκρυον, διὰ τὴν ἐλπίδα τῆς ἀναστάσεως οὐ λυπουμένων ἀμέτρως, ὡς καὶ οἱ λοιποὶ οἱ μὴ ἔχοντες ἐλπίδα. Ὄνειδος δέ φησι τοῦ λαοῦ τὸν θάνατον, ὡς ἐκ τῆς ἡμῶν παραβάσεως ἐσχηκότα τὴν γένεσιν· ἢ καὶ τὴν ἁμαρτίαν, δι' ἧς ἐκβέβηκεν ἡ φθορά. Ἀλλ' ἐπεὶ πολλοῖς ἄπιστον τῆς ἀναστάσεως τὸ μυστήριον, ὄντως ὑπάρχον παράδοξον, φησὶν, ὅτι Τὸ στόμα Κυρίου ἐλάλησεν. Ἤγουν ἐπειδὴ λίαν ἦν ἄπιστον, ἐκ τῶν ἐθνῶν ἀπολεῖσθαι τὴν πλάνην, εἰκότως τοῦτο προσέθηκεν. Εἰ δὲ τῆς εἰδωλολατρείας ἔτι σώζεται λείψανον, θαυμαστὸν οὐδέν. Ἔδει γὰρ δείκνυσθαι τίνων ἡμᾶς ὁ Λυτρωτὴς ἠλευθέρωσε πάλαι τῶν ἀνθρώπων θυσίαν τὰ τέκνα προσαγόντων τοῖς δαίμοσι. Καὶ τὸ ἐφ' ἡμῖν δὲ οὕτως ἐκ τῆς αὐτεξουσίου γνώμης ἐδείκνυτο. Τὸ δὲ ἐπὶ τὸ ὄρος, κατὰ τοὺς λοιποὺς ἑρμηνευτὰς διάνοιαν ἑτέραν παρίστησι. Σαφῶς γὰρ οὕτως ἐξέδωκε Σύμμαχος· Καταποντιεῖ ἐν τῷ ὄρει τούτῳ πρόσωπον τοῦ ἐξουσιαστοῦ τοῦ ἐξουσιάζοντος πάντων τῶν ἐθνῶν, καὶ ἡ χρῆσις ἡ κεκριμένη κατὰ πάντων τῶν ἐθνῶν, καταποθῆναι ποιήσει τὸν θάνατον εἰς τέλος. Καὶ ἐξαλείψει Κύριος ὁ Θεὸς ἀπὸ προσώπου πᾶν δάκρυον καὶ τὸ ὄνειδος τοῦ λαοῦ αὐτοῦ περιελεῖ ἀπὸ πάσης τῆς γῆς, ὅτι Κύριος ἐλάλησεν.","english":"But the things that come after will follow the firstfruits and the first, that is, us, whom, having torn the sackcloth, he girded with gladness, so as to trample upon death. \"Where is your victory, O death? Where is your sting, O Hades? The sting of death is sin.\" Every tear of ours has therefore been taken away, since through the hope of the resurrection we do not grieve without measure, as do the rest who have no hope. And he calls death the reproach of the people, as having had its origin from our transgression; or also sin, through which corruption came forth. But since the mystery of the resurrection is unbelievable to many, being truly paradoxical, he says, \"The mouth of the Lord has spoken.\" That is, since it was very unbelievable that the error of the Gentiles would be destroyed, he reasonably added this. But if a remnant of idolatry still survives, it is no wonder. For it was necessary to show from what things the Redeemer long ago set us free—from those men who offered their children as a sacrifice to demons. And what was in our power was thus shown to come from free will. But the phrase \"upon the mountain,\" according to the other interpreters, presents another meaning. For Symmachus clearly rendered it thus: \"He will cast down in this mountain the face of the ruler who rules over all the nations, and the judgment that has been decided against all the nations; he will cause death to be swallowed up in the end. And the Lord God will wipe away every tear from every face, and he will remove the reproach of his people from all the earth, because the Lord has spoken.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":348,"ref":"p348","source":"Οἷς Ἀκύλας καὶ Θεοδοτίων συμφώνως ἐξέδωκαν, δηλοῦντες ὡς ὅτ' ἂν τὸ συμπόσιον ἐν ὄρει τῷ προειρημένῳ ποιήσει τοῖς ἔθνεσι Κύριος, μετασχεῖν ἀξιώσας τῶν ἀῤῥήτων αὐτοῦ μυστηρίων, τὸ τηνικαῦτα τοῦ ἐξουσιαστοῦ τὸ πρόσωπον καταποντίσας, ἀφανὲς γενέσθαι ποιήσειεν τοῦ ἐξουσιάσαντος πάντων τῶν ἐθνῶν, τοῦτ' ἔστι τοῦ θανάτου νῦν μὲν ἐξουσιαστοῦ ῥηθέντος, παρὰ δὲ τῷ Ἀποστόλῳ βασιλέως, ἐβασίλευσε λέγοντος ὁ θάνατος ἀπὸ Ἀδὰμ μέχρι Μωσέως. Ἐπεὶ τοίνυν ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος, εἰκότως\n\nταῦτά φησιν. Ἀντὶ δὲ τοῦ προσώπου τοῦ ἐξουσιαστοῦ, τὸ πρόσωπον τῆς σκοτίας Σύμμαχός τε καὶ Θεοδοτίων ἐξέδωκαν, οὕτω δηλοῦντες τὸ ἀφεγγές τε καὶ σκότους πλῆρες τοῦ θανάτου χωρίον. Τότε τοίνυν, ὅτεπερ οἱ ἅγιοι συμβασιλεύσωσι τῷ Χριστῷ, ὁ πάντας καταπίνων καταποθήσεται θάνατος. Τὸ δὲ αἴτιον ἡ χρίσις, δι' ἣν οὐκ ἔτι θανάτῳ δουλεύσουσιν. Ἅπερ ὠφελημένος ὁ θεῖος Ἀπόστολος ἔφασκε· \"Δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν,\" καὶ τὰ ἐπ' αὐτοῖς. Ὅτε καὶ πᾶν ὄνειδος ἀφαιρεθήσεται. Ὄνειδος γὰρ ἦν τοῖς κατ' εἰκόνα Θεοῦ πεποιημένοις ἀνθρώποις, τὸ ἐκπεσεῖν τῆς αἰωνίου ζωῆς. θʹιβʹ. Καὶ ἐροῦσι τῇ ἡμέρᾳ ἐκείνῃ· Ἰδοὺ ὁ Θεὸς ἡμῶν, ἐφ' ὃν ἠλπίζομεν. Καὶ ἠγαλλιώμεθα, ἀνάπαυσιν δώσει ὁ Θεὸς ἐπὶ τὸ ὄρος τοῦτο. Καὶ καταπατηθήσεται ἡ Μωαβῖτις, ὃν τρόπον πατοῦσιν ἅλωνα ἐν ἁμάξαισ9, κ.τ.λ. Καταποθέντος τοῦ θανάτου κατὰ τὸν καιρὸν τῆς ἀναστάσεως, οἱ τοῦ νέου αἰῶνος υἱοὶ χαριστήριον ᾄσουσιν ᾠδὴν τὸν ἑαυτῶν Σωτῆρα θεώμενοι λέγοντες·","english":"To which Aquila and Theodotion gave concordant renderings, showing that when the Lord makes the banquet on the mountain previously mentioned for the nations, having deemed them worthy to partake of his ineffable mysteries, at that time, having cast down the face of the ruler, he will cause it to become invisible—of him who ruled over all the nations, that is, of death, now called a ruler, but by the Apostle called a king, when he says, \"Death reigned from Adam until Moses.\" Since, then, death is abolished as the last enemy, reasonably\n\nhe says these things. But instead of \"the face of the ruler,\" Symmachus and Theodotion gave \"the face of darkness,\" thus showing the lightless and darkness-filled region of death. Then, therefore, when the saints reign together with Christ, death, which swallows all, will be swallowed up. And the cause is the anointing, through which they will no longer be slaves to death. Having been benefited by these things, the divine Apostle said: \"For this corruptible must put on incorruption,\" and the things that follow. When also every reproach will be taken away. For it was a reproach to men made in the image of God to fall from eternal life. 9, 12. And they will say on that day: Behold our God, in whom we hoped. And we rejoiced; God will give rest on this mountain. And Moab will be trampled, as one tramples a threshing floor with wagons, etc. When death has been swallowed up at the time of the resurrection, the sons of the new age will sing a song of thanksgiving, beholding their Savior, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":349,"ref":"p349","source":"Ἰδοὺ ὁ Θεὸς ἡμῶν ἐφ' ᾧ ἠλπίζομεν, τὸν πρὶν ἐλπισθέντα νῦν ὁρῶντες ἡδόμεθα, τὰ ἐπιόντα λυπηρὰ δι' αὐτὸν καρτερήσαντες. Ἀνθ' ὧν ἐν τῷ τῆς βασιλείας ὄρει, τῶν ἐπηγγελμένων ἀγαθῶν ἀπολαύσουσι. Ἡ δὲ Μωαβῖτις, κατὰ δὲ τὴν Ἑβραΐδα Μωὰβ, τῆς ἀσεβείας ὑφέξει τὴν δίκην. Ἀντὶ δὲ τοῦ ἀλοηθήσεται, Σύμμαχος ἐξέδωκεν ἁλοήσομεν. Τίνες δὲ οἱ ἁλοῶντες, ἑξῆς ἐπιφέρει λέγων· Καὶ πατήσουσιν αὐτὸν πόδες πραέων καὶ ταπεινῶν βήματα. Νόει δὲ Μωὰβ, τὸν παρὰ Μωαβίταις τιμώμενον δαίμονα κατὰ Θεοῦ μὲν ἐπαρθέντα, συντρίψαντα δὲ τοὺς ὑφ' ἑαυτῷ, καὶ αὐτὸν δὲ τὸν Ἰσραὴλ τῷ Βεελφεγὼρ τελεσθῆναι ποιήσαντα· καὶ ἐν τῇδε περὶ Μωὰβ ἔλεγεν ὁράσει, ὅτι ἤρθη ἡ συμμαχία σου, καὶ ὁ ἄρχων ἀπώλετο ὁ καταπατῶν ἐπὶ τῆς γῆς. Περὶ οὗ καὶ ὁ Ἱερεμίας φησί· \"Καὶ ἐξελεύσεται Χαμὼς ἐν ἀποικίᾳ.\" Καὶ πάλιν· \"Καὶ καταισχυνθήσεται Μωὰβ ἀπὸ Χαμώς.\" Οἷος δὲ ἦν, δηλοῖ λέγων· \"Ἐγγὺς ἡμέρα Μωὰβ, καὶ πονηρία αὐτοῦ ταχεῖα σφόδρα.\" Καὶ πάλιν· \"Ἴδετε πῶς συνετρίβη βακτηρία εὐκλεής.\" Καὶ πάλιν· \"Κατεάχθη κέρας Μωὰβ, καὶ τὸ ἐπίχειρον αὐτοῦ συνετρίβη, φησὶ Κύριος. Δήσατε αὐτὸν, ὅτι ἐπὶ Κύριον ἐμεγάλυνεν.\" Καὶ πάλιν· \"Καὶ ἔσται εἰς γέλωτα καὶ αὐτὸς, ἐπειδὴ εἰς γελοιασμὸν ἦν σοι Ἰσραήλ.\" Καὶ ἑξῆς· \"Ἤκουσα, φησὶν, ὕβριν Μωὰβ, ὕβρισεν σφόδρα τὸ ὕψος καὶ ὑπερηφανία.\" Ἐπειδὴ οὖν φοβερὸς Ἰουδαίοις νενόμιστο, παρίστησιν αὐτοῦ τὴν ἐν τῷ μέλλοντι κρίσιν. Ἀντὶ δὲ τοῦ, Καὶ τὸ ὕψος τῆς καταφυγῆς τοῦ οἴκου σου ταπεινώσει, Σύμμαχος, Καὶ τὸ ὀχύρωμα τοῦ ὕψους τῶν τειχῶν σου κύψει, φησί. Τεῖχος δὲ καὶ ὀχύρωμα αἱ δυνάμεις ἦσαν αὐτοῦ, αἷς ὠχύρωτο.","english":"Behold our God, in whom we hoped; seeing now the one formerly hoped for, we rejoice, having endured the troubles that came upon us for his sake. In return for these things, on the mountain of the kingdom, they shall enjoy the promised good things. But Moabitis, called Moab in the Hebrew, shall undergo the penalty for its impiety. Instead of \"it shall be threshed,\" Symmachus rendered \"we shall thresh.\" Who the threshers are, he next sets forth, saying: \"And the feet of the meek and the steps of the humble shall trample him.\" Understand Moab as the demon honored among the Moabites, who was exalted against God, who crushed those under his sway, and who caused Israel itself to be initiated into Baal-peor; and in this vision he spoke concerning Moab, that \"your alliance has been taken away, and the ruler who trampled on the earth has perished.\" Concerning which Jeremiah also says: \"And Chemosh shall go forth into exile.\" And again: \"And Moab shall be put to shame because of Chemosh.\" What sort he was, he makes clear, saying: \"The day of Moab is near, and his wickedness is very swift.\" And again: \"See how the glorious staff has been shattered.\" And again: \"The horn of Moab has been brought down, and his arm has been shattered, says the Lord. Bind him, for he has magnified himself against the Lord.\" And again: \"And he too shall become a laughingstock, since he was a laughingstock to you, Israel.\" And next: \"I have heard, he says, the insolence of Moab; he has greatly exalted his height and his pride.\" Since, then, he was regarded as fearsome by the Jews, he sets before them his judgment in the future. Instead of \"And the height of the refuge of your house he shall humble,\" Symmachus says: \"And the stronghold of the height of your walls shall bow down.\" For his walls and stronghold were his powers, by which he was fortified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":350,"ref":"p350","source":"Νοήσεις δὲ δι' ἑνὸς, οἷα πείσονται καὶ οἱ τὰ λοιπὰ τῶν ἐθνῶν ἀπατήσαντες δαίμονες. Τοῦτο γὰρ ἡμῖν ὁ προφήτης κατέλιπεν. ΚΕΦΑΛ. Κ ʹ. αʹηʹ. Τῇ ἡμέρᾳ ἐκείνῃ ᾄσονται τὸ ᾆσμα τοῦτο ἐπὶ γῆς τῆς Ἰουδαίας, λέγοντες· Ἰδοὺ πόλις ὀχυρὰ, καὶ σωτήριον ἡμῶν θήσει τὸ τεῖχος, καὶ περίτειχος. Ἀνοίξατε πύλας, εἰσελθέτω λαὸς φυλάσσων δικαιοσύνην9, κ.τ.λ. Μετὰ δὲ τὴν τούτων ἀπώλειαν Χριστοῦ βασιλεύοντος τῶν ὑφ' αὑτῷ κατὰ τὴν ἐπουράνιον Ἱερουσαλὴμ, ἣν Ἰουδαίαν καλεῖ τὸ πλάτος ἐκείνης μηνύων τῆς πόλεως· τὸ δὲ ἐν αὐτῇ τῶν ἁγίων πολίτευμα, πόλιν Θεοῦ, ἀκολούθως τῇ χώρᾳ τῆς ἐπὶ γῆς Ἰερουσαλὴμ, ἄμα μὲν ὑποδηλῶν τὴν ἀλήθειαν, ἅμα δὲ τοὺς Ἰουδαίους παραμυθούμενος [καὶ] εἰς τὴν τῶν προκειμένων ἐλπίδα προτρέπων, οἳ τυχόντες τῶν ἐπαγγελιῶν ᾄσουσιν ᾆσμα τὸ ἐπουράνιον. Τὸ δὲ ᾆσμα· Ἰδοὺ πόλις ὀχυρὰ τὸ σωτήριον ἡμῶν. Ἡ κάτω γὰρ ἐπὶ γῆς οὐκ ὀχυρὰ πολλάκις ἁλοῦσα. Ἡ δὲ ἄνω, καὶ ὀχυρὰ, καὶ σωτήριον, ὅπερ Ἰησοῦς ἡ τῶν Ἑβραίων ἔφη φωνή. Αὐτὸς γὰρ τῶν μακαρίων Σωτὴρ, πόλις, τεῖχός τε, καὶ περίτειχος. Ταύτης δὲ πύλας, τὰς διαφόρους τῶν αὐτόθι μονῶν εἰσόδους νοήσομεν, ἃς ἀνοιγῆναί φησιν οὐκ Ἰουδαίοις, ἢ τῷ Ἰσραὴλ, ἢ τοῖς τυχοῦσιν ἀπλῶς, μόνοις δὲ τοῖς δικαιοσύνην, καὶ ἀλήθειαν, καὶ εἰρήνην φυλάττουσι. Περὶ ὧν πᾶς ἐρεῖ θεοφιλής· \"Ἀνοίξατέ μοι πύλας δικαιοσύνης· εἰσελθὼν ἐν αὐταῖς ἐξομολογήσομαι τῷ Κυρίῳ.\" Ἀνοίγονται δὲ αὐτοῖς, ἐπειδήπερ ἐπὶ σοὶ ἤλπισαν ἕως τοῦ αἰῶνος, ὃς","english":"But you will understand through one [example] what the demons, who deceived the rest of the nations, will also suffer. For the prophet left this to us. CHAPTER 20, 1.8. In that day they shall sing this song in the land of Judea, saying: Behold a strong city, and our salvation will set its wall and outer rampart. Open the gates, let the people enter who keeps righteousness, etc. But after the destruction of these, when Christ reigns over those subject to him in the heavenly Jerusalem, which he calls Judea, indicating the extent of that city; and the commonwealth of the saints in it, a city of God, corresponding to the region of the earthly Jerusalem, at once hinting at the truth and consoling the Jews and urging them to the hope of the things set before them, who, obtaining the promises, will sing a heavenly song. And the song: Behold a strong city, our salvation. For the lower city on earth is not strong, often being captured. But the one above is both strong and salvation, which is Jesus in the Hebrew tongue. For he himself is the Savior of the blessed, a city, a wall, and an outer rampart. And we shall understand its gates as the various entrances of the mansions there, which he says are opened not to Jews, nor to Israel, nor simply to anyone at random, but only to those who keep righteousness, truth, and peace. Concerning whom every God-loving person will say: \"Open to me the gates of righteousness; having entered through them I will give thanks to the Lord.\" And they are opened to them, since they hoped in you forever, who","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":351,"ref":"p351","source":"καθεῖλες τοὺς ἐνοικοῦντας ἐν ὑψηλοῖς καὶ τὰς πόλεις αὐτῶν, καθεῖλες, συντέλειαν τοῦ θνητοῦ ποιησάμενος βίου, ἢ τὰς ἀσεβεῖς αὐτῶν πολιτείας ἠφάνισας. Συνῳδὰ ταῦτα τοῖς εἰρημένοις, ὅτι ἔθηκας πόλεις εἰς χῶμα, πόλεις ὀχυρὰς, τοῦ πεσεῖν αὐτῶν τὰ θεμέλια· τοὺς δὲ σοὺς πραεῖς ἄνδρας, οὓς ἔφης κληρονομῆσαι τὴν γῆν, ταπεινοὺς ὄντας πρότερον, κατὰ τὸν τῆς δικαιοκρισίας σου καιρὸν ἀνύψωσας, κατακρατεῖν αὐτοὺς τῶν πάλαι ποιήσας ὑπερηφάνων τὰς κεφαλὰς, ὅτε καὶ ἡ τῶν ἀσεβῶν ὁδὸς εὐθεῖα, μηδενὸς αὐτοῖς ἐκ ποδῶν ἔτι καθεστῶτος, οὗπερ αἴτιον ἡ τοῦ Θεοῦ δικαιοκρισία. Τὴν δὲ προκειμένην ῥῆσίν τινες ἐπὶ τῆς τοῦ Σωτῆρος ἐπιδημίας ἐξέλαβον. Τὸν γὰρ τὰ σύμβολα παραδεδωκότα τὰ μυστικὰ, περὶ ὧν ἔλεγεν, Θεὸν ὄντα γνώσεσθαι τοὺς ταῦτα λαβόντας, εἰ καὶ γέγονεν ἐν σαρκί. Τὸν δὲ λόγον ἁρμόττειν φασὶ τοῖς ἐξ Ἰσραὴλ, οἳ καὶ προσεδόκων αὐτὸν, ἐκ τῶν Γραφῶν ὡς ἥξει μαθόντες· ὡς ἐδήλωσε Συμεών τε, καὶ Ζαχαρίας, ὡς εἴρηται, τυχόντες ἧς εἶχον ἐλπίδος. Οἱ δὲ τοιοῦτοι προσομολογοῦσιν ἐπὶ τὸ ὄρος τοῦτο δώσειν ἀναπαύσειν τὸν Θεὸν, δηλονότι τὴν Ἐκκλη σίαν, καὶ Χριστὸς γὰρ ἐβόα· \"Δεῦτε πρός με οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς.\" Δι' αὐτοῦ γὰρ ἀπεθέμεθα τὸ τῆς ἁμαρτίας φορτίον, καὶ τοῦ φόβοι τῶν ἐπὶ ταύτῃ κολάσεων. Προστέθειται δὲ καὶ τὰ ἐν ἐλπίσιν ἀγαθά. Γέγραπται γὰρ περὶ τῶν ἁγίων, ὅτι εὐφροσύνη αἰώνιος ὑπὲρ κεφαλῆς αὐτῶν.","english":"You have brought down those who dwell in high places and their cities; you have brought them down, having made an end of mortal life, or you have made their impious ways of life to vanish. These things agree with what has been said: that you have made cities a heap, fortified cities, so that their foundations fall; but your meek men, whom you said would inherit the land, being humble before, you have raised up at the time of your righteous judgment, having made them prevail over the heads of those who were formerly arrogant, when also the way of the impious was straight, with nothing any longer standing in their way, the cause of which is the righteous judgment of God. But some have taken the present saying as referring to the coming of the Savior. For they say that the God who handed down the mystical symbols, concerning which he said that those who received them would know them, being God, even if he became flesh. And they say that the word fits those from Israel, who also awaited him, having learned from the Scriptures that he would come; as Symeon and Zacharias made clear, as has been said, having obtained the hope they held. And such people agree that on this mountain God will give rest, clearly meaning the Church; for Christ also cried out: \"Come to me, all you who labor and are burdened, and I will give you rest.\" For through him we have laid aside the burden of sin, and the fear of the punishments for it. And the good things hoped for have also been added. For it is written concerning the saints, that everlasting gladness is over their heads.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":352,"ref":"p352","source":"Εἶτα δείκνυσι τὴν ἐπὶ τῇ τῶν μυστικῶν παραδόσει τῆς εἰδωλολατρείας κατάλυσιν, τοῖς τῶν πιστευόντων ποσὶν ὑπενηνεγμένου τοῦ Σατανᾶ, διὰ τὸν δόντα πατεῖν αὐτοῖς ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Διὰ μιᾶς δὲ χώρας εἰδωλολατρούσης, πάσας ἐδήλωσεν. Τὰς δὲ χεῖρας ἀνήσει, φησὶν, ὁ τῆς εἰδωλολατρείας εὑρετὴς, ἐκλυομένης αὐτοῦ τῆς δυνάμεως, δι' ἧς ἐταπείνου τὸν ἄνθρωπον. Ἀντὶ δὲ τῆς ἐνεργείας τὴν χεῖρα παρείληφε, δι' ἧς ὑπέταξεν ἑαυτῷ τοὺς ἐπ' ἔργοις ἀγαθοῖς ἐκτισμένους ὑπὸ Θεοῦ. Πρὸς αὐτὴν δὲ τὸν λόγον ἀποστρέψας τὴν Μωαβῖτιν, ὕψος καταφυγῆς τοῦ τοίχου τὸ ταπεινούμενον αὐτόν φησι τὸν τῆς ἀπάτης καὶ τῆς εἰδωλολατρείας προεστηκότα θιεʹ. Ἠλπίσαμεν ἐπὶ τῷ ὀνόματί σου, καὶ ἐπὶ τῇ μνείᾳ ᾖ ἐπεθύμει ἡ ψυχή μου. Ἐκ νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρὸς σὲ, ὁ Θεὸς, διότι φῶς τὰ προστάγματά σου ἐπὶ τῆς γῆς. Δικαιοσύνην μάθετε, οἱ ἐνοικοῦντες ἐπὶ τῆς γῆς. Πέπαυται γὰρ ὁ ἀσεβὴσ9, κ.τ.λ... εἰς τὴν ἐπιοῦσαν ἡμέραν. Ὥσπερ δὲ ἐν παντὶ ῥήματι Θεοῦ τρέφεται ἡ ψυχὴ, οὕτω καὶ ἐν παντὶ προστάγματι καταυγάζεται. Σπουδὴ τοίνυν ἔστω τὴν δικαιοσύνην μαθεῖν. Διδακτὸν γὰρ οὐ φυσικὸν, ὡς τὸ ὁρᾷν τε καὶ ἀκούειν, μυσταγωγὸς δὲ πρὸς τοῦτο Χριστὸς, ἐφ' οὗ λέγεται τό· Ἔσονται πάντες διδακτοὶ Θεοῦ. Τοῦτο δὲ καὶ νῦν τοῖς ἐκ τῶν ἐθνῶν πεπιστευκόσιν ὁ προφήτης παρακελεύεται, ὅπερ ἔοικε τῷ· \"Ἀκούσατε ταῦτα, πάντα τὰ ἔθνη· ἐνωτίσασθε, πάντες οἱ κατοικοῦντες τὴν οἰκουμένην.","english":"Then he shows the destruction of idolatry that comes with the transmission of the mystical teachings, Satan being placed under the feet of the faithful, because of the one who gave them to tread upon serpents and scorpions and upon all the power of the enemy. And by one idolatrous country he has indicated all of them. The inventor of idolatry, he says, will release his hands, his power being loosened, by which he was humbling man. Instead of his activity he has taken the hand, by which he subjected to himself those created by God for good works. Having turned his discourse to Moab itself, he says that the height of the refuge of the wall is the very one who is humbled, the one who stands at the head of deceit and idolatry. We hoped in your name, and in your remembrance which my soul desired. From the night my spirit rises early toward you, O God, because your commandments are light upon the earth. Learn righteousness, you who dwell upon the earth. For the impious one has ceased, etc., until the coming day. And just as the soul is nourished by every word of God, so also it is illumined by every commandment. Let it be a zeal, then, to learn righteousness. For it is teachable, not natural, as seeing and hearing are, and Christ is the guide into this mystery, of whom it is said: They shall all be taught of God. And this the prophet now also enjoins upon those who have believed from among the nations, which is like: Hear these things, all you nations; give ear, all you who dwell in the inhabited world.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":353,"ref":"p353","source":"Καὶ νῦν γὰρ ὁ προφήτης πάντας καλεῖ πρὸς τὴν εὐαγγελικὴν δικαιοσύνην τοὺς ἀνὰ πᾶσαν οἰκοῦντας τὴν γῆν, οὐ τοὺς ἐξ Ἰσραὴλ μόνους, ὡς τοῦ Μωσέως ὁ νόμος· τὸ δὲ ἀπειθεῖν οὐκ ἀζήμιον. Πέπαυται γὰρ ὁ ἀσεβὴς οἰχόμενος πρὸς ἀπώλειαν, πᾶς ὃς ἂν μὴ μάθῃ δικαιοσύνην μηδὲ ποιήσῃ ἀλήθειαν, τὴν ἐν πνεύματι καὶ ἀληθείᾳ δηλονότι λατρείαν τε καὶ προσκύνησιν. Σκιὰν γὰρ εἶχεν ὁ νόμος τῶν μελλόντων ἀγαθῶν. Χριστὸς δὲ μόνος ἀλήθεια, ὃς καὶ γέγονεν ἡμῖν παρὰ τοῦ Πατέρος δικαιοσύνη, καὶ ἃ δεῖ παραγγέλλει δικαιοσύνη τέ ἐστι καὶ ἀλήθεια. Αἴρεται δὲ ὁ ἀσεβὴς, ἴνα μὴ ἴδῃ τὴν δόξαν Κυρίου. Φησὶ γάρ· \"Ἐὰν μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἐν ταῖς ἁμαρτίαις ὑμῶν ἀποθανεῖσθε.\" Καὶ πάλιν· \"Ὁ πιστεύων εἰς τὸν Υἱὸν, οὐ κρίνεται· ὁ δὲ μὴ πιστεύων, ἤδη κέκριται.\" Μὴ συνὼν γὰρ Χριστῷ, πῶς ὄψεται τὴν δόξαν αὐτοῦ; Λαμβάνεται δὲ τοῦτο καὶ εἰς τὸν διά βολον, καὶ τοὺς ἀγνώμονας Ἰουδαίους. Ἀπειλοῦντος γὰρ τοῦ Θεοῦ τοῖς μὴ μανθάνουσι δικαιοσύνην, εἰς ἀνάμνησιν ὁ προφήτης ἦλθε τῆς τοῦ Ἰσραὴλ ἐξ ἀπειθείας ἀγνοίας. Ὁ μὲν γὰρ τοῦ Θεοῦ Υἱὸς βραχίων λεγόμενος τοῦ Πατέρος, δι' οὗ τὰ πάντα γέγονε, σαρκωθεὶς ἵνα","english":"For now the prophet calls all who dwell throughout the whole earth to the righteousness of the gospel, not only those from Israel, as was the law of Moses; and to disobey is not without penalty. For the impious man has ceased, gone away to destruction—everyone who does not learn righteousness nor do the truth, that is, clearly the worship and adoration in spirit and truth. For the law had a shadow of the good things to come. But Christ alone is the truth, who has also become for us righteousness from the Father, and the things he commands us to observe are both righteousness and truth. And the impious man is taken away, so that he may not see the glory of the Lord. For he says: \"Unless you believe that I am he, you will die in your sins.\" And again: \"The one who believes in the Son is not judged; but the one who does not believe has already been judged.\" For not being with Christ, how will he see his glory? And this is taken also to apply to the devil and to the senseless Jews. For when God threatens those who do not learn righteousness, the prophet came to a remembrance of Israel's ignorance that came from disobedience. For the Son of God, called the arm of the Father, through whom all things came to be, having been made flesh so that","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":354,"ref":"p354","source":"δικαιώσῃ τοὺς ἐπὶ τῆς γῆς διὰ πίστεως, τὰ ὑπὲρ φύσιν καὶ λόγον εἰργάζετο, διὰ τούτων, ὡς Θεὸς εἴη, δεικνύς. Διόπερ ἔφασκεν· \"Εἰ οὐ ποιῶ τὰ ἔργα τοῦ Πατέρος μου, μὴ πιστεύετέ μοι.\" Οἱ δὲ ὁρῶντες καὶ διδασκόμενοι, πρὸς τῷ μὴ πιστεύειν, Σαμαρείτην, καὶ δαιμονῶντα, καὶ μέθυσον, καὶ τέκτονος ἐκάλουν υἱόν. Σωζομένων δὲ τῶν ἐθνῶν, πονηρῷ καιόμενοι ζήλῳ, πυρίκαυστοι γενέσθαι μᾶλλον ἤθελον, ἢ ταῦτα βλέπειν σωζόμενα. Τοῦτο δὲ καὶ ἐπὶ τῇ τοῦ Σωτῆρος γεννήσει πεπονθέναι φησὶν αὐτοὺς ὁ προφήτης, ὅτι παιδίον ἐγεννήθη ἡμῖν Υἱός. Διὸ πρὸς τὸν Πατέρα φησὶν ὁ προφήτης· Κύριε, ὑψηλός σου ὁ βραχίων, καὶ οὐχ ᾔδεισαν. Ὡς δὴ κοινοῦ τινος ὑπερορῶντες ἀνθρώπου, διὰ τῶν ἔργων αὐτὸν ἐπιγινώσκειν ὀφείλοντες. Γνόντες δὲ αὐτοῦ τὴν ἐκ νεκρῶν ἀναβίωσιν, αἰσχυνθήσονται, ὅτε καὶ ἀργύρια ἱκανὰ τοῖς στρατιώταις ἔδωκαν, ὡς ἂν μὴ πᾶσιν ἔκπυστον γένηται. Αἰσχυνθήσονται δὲ καὶ ὅτ' ἂν ἴδωσιν αὐτὸν ἐρχόμενον ἐν τῇ δόξῃ τοῦ Πατέρος, ὅτε καὶ τοῦ νυμφῶνος ἐκκλείονται οἱ διὰ τοὺς πατέρας τετιμημένοι. Αὐτῶν γὰρ αἱ ἐπαγγελίαι, καὶ ἡ νομοθεσία, καὶ ἡ διαθήκη, νῦν δὲ καὶ τότε τὰ ἔθνη ζηλώσουσι πυρὶ τῷ αἰωνίῳ παραπεμπόμενοι. \"Αὐτοὶ γὰρ, φησὶ, παρεζήλωσάν με ἐπ' οὐ Θεῷ, κἀγὼ παραζηλώσω αὐτοὺς ἐπὶ οὐκ ἔθνει.\" Ὑπὲρ δὲ τούτων αἰτεῖ τὸν Θεὸν ὁ προφήτης τὴν πρὸς αὐτὸν εἰρήνην τούτοις δωρήσασθαι. Οὕτω γὰρ πλήρη παρὰ σοῦ τὴν χάριν ληψόμεθα, τοσαῦτα διὰ τοὺς πατέρας τετιμημένοι. Καὶ περὶ ἑαυτοῦ δὲ τοῦτο λέγοι ἂν ὁ προφήτης ὁμολογῶν ὡς πολλὰς παρὰ σοῦ λαβὼν εὐεργεσίας, ταύτην μεγίστην ὁμολογήσω τὴν πρὸς σὲ τοῦ ἔθνους εἰρήνην. Κατὰ τό·","english":"You will justify those on the earth through faith; he was performing things beyond nature and reason, showing by these things that he is God. Therefore he said: \"If I do not do the works of my Father, do not believe me.\" But those who saw and were taught, in addition to not believing, called him a Samaritan, and demon-possessed, and a drunkard, and the son of a carpenter. But as the nations were being saved, burning with evil zeal, they wished rather to become burnt up with fire than to see these things being saved. The prophet says they suffered this also at the birth of the Savior, because a child was born to us, a Son. Therefore the prophet says to the Father: Lord, your arm is high, and they did not know. As if despising him as some common man, though they ought to recognize him through his works. But when they have known his resurrection from the dead, they will be ashamed, when they also gave sufficient silver to the soldiers, so that it would not become known to all. And they will be ashamed also whenever they see him coming in the glory of the Father, when those honored because of the fathers are also shut out from the bridal chamber. For theirs are the promises, and the legislation, and the covenant; but now and then the nations will emulate them, being sent away with eternal fire. \"For they,\" he says, \"provoked me to jealousy with what is not God, and I will provoke them to jealousy with what is not a nation.\" And for these things the prophet asks God to grant them peace with him. For thus we will receive grace from you in full, having been honored so greatly because of the fathers. And the prophet might say this also about himself, confessing that, having received many benefits from you, I will confess this as the greatest: the peace of the nation toward you. According to what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":355,"ref":"p355","source":"\"Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχομεν πρὸς τὸν Θεὸν διὰ τοῦ Κυρίου ἡμῶν καὶ Σωτῆρος Ἰησοῦ Χριστοῦ.\" Οὗ δὴ γεγονότος. κτῆσις ἐσόμεθα καὶ κλῆρος Θεοῦ, οὐδένα ἄλλον εἰδότες, τῷ σῷ νόμῳ πειθόμενοι λέγοντι· \"Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις.\" Λέγοι δ' ἂν εἰρήνην καὶ τὸν περὶ οὗ λέλεκται, \"Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν.\" Τὸ δὲ, πάντα γὰρ ἀπέδωκας ἡμῖν, φασί τινες δηλοῦν τὴν κατ' ἀξίαν τῶν ἁμαρτημάτων δίκην αὐτοῖς ἐπαχθεῖσαν. Ἐκείνων γὰρ δικαίως ἡμῖν ἐπαχθέντων, δὸς τὸν μόνον ἀπαλλάξαι τῆς πρὸς σὲ δυσμενείας δυνάμενον. Λόγῳ μὲν δεσποτείας ἅπαντα σά. Γένοιτο δὲ διὰ Χριστοῦ καὶ λυτρωθέντας ἡμᾶς τῆς ἐν ἁμαρτίαις νεκρώσεως, οἰκείωσιν ἔχειν τὴν σὴν, ὅτε καὶ τίνων ἐῤῥύσθημεν εἰδότες, ἄλλον οὐκ ἔτι γνωσόμεθα. Οἱ δὲ τῇ στερήσει τῆς ζωτικῆς δικαιωσύνης ἐμμείναντες, καὶ νεκρωθέντες διὰ τὰ τῷ Θεῷ, μένουσιν οὕτως, οὐκ ἔχοντες ἴασιν, μηδενὶ τῶν ἰᾶσθαι δυναμένων πνευματικῶν διδασκάλων πειθόμενοι. Διὸ φειδόμενος αὐτῶν, ἀπολέσθαι πεποίηκας, μὴ παριδὼν ἐν κακίᾳ χρόνον ἐπιζῆσαι μακρότερον, ὡς ἂν μὴ χείρους ὦσιν ἐν τοῖς τῆς ἁμαρτίας γεννήμασιν, ὡς ἐπὶ τοῦ κατακλυσμοῦ τὰ ρκʹ συνέτεμεν ἔτη, καὶ τὰ ξʹ τὰ διὰ τοῦ παρόντος εἰρημένα προφήτου, συμφώνως οἷς ὁ νζʹ λέγει ψαλμός· \"Ἄνδρες αἱμάτων καὶ δόλιοι οὐ μὴ ἡμισεύσουσι τὰ ἡμέρας.\" Καὶ πάλιν· \"Μὴ ἀναγάγῃς με ἐν ἡμίσει ἡμερῶν.\" Τινὲς δέ φασι δύνασθαι νοεῖν νεκροὺς καὶ οὓς ἤγειρεν ὁ Χριστὸς, ὡς τὸν Λάζαρον· οὓς οὐκ ἂν ἕτερος ἀνέστησεν ἰατρός. Ὅπερ ἔδει σκοποῦντα τὸν Ἰσραὴλ, Θεὸν ὁμολογῆσαι Χριστόν. Τοῦτο δὲ μὴ ποιήσας, ἀπώλετο.","english":"Therefore, having been justified by faith, we have peace with God through our Lord and Savior Jesus Christ.\" When this has come to pass, we shall be God's possession and inheritance, knowing no other, obeying your law which says: \"You shall worship the Lord your God, and him only shall you serve.\" And he would call \"peace\" also the one of whom it has been said, \"For he himself is our peace.\" But the phrase \"for you have rendered all things to us,\" some say, signifies the punishment for their sins brought upon them according to their desert. For since those things were justly brought upon us, grant the one who alone is able to deliver from enmity toward you. By the word of lordship all things are yours. May it come to pass through Christ that we, having been redeemed from death in sins, may have your adoption as our own, since we know from what things we were rescued, and we shall no longer know another. But those who have remained in the deprivation of life-giving righteousness, and have been put to death because of the things that belong to God, remain thus, having no healing, obeying none of the spiritual teachers who are able to heal. Therefore, sparing them, you have caused them to perish, not overlooking that they might live on in wickedness for a longer time, so that they might not be worse in the offspring of sin, as in the flood he cut short the hundred and twenty years, and the sixty years spoken of through the present prophet, in agreement with what the fifty-seventh psalm says: \"Men of blood and deceit shall not live out half their days.\" And again: \"Do not bring me up in the midst of my days.\" But some say that \"dead\" can be understood as those whom Christ raised, such as Lazarus, whom no other physician would have raised. This Israel ought to have considered and confessed Christ to be God. But not having done this, it perished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":356,"ref":"p356","source":"Πλὴν οὐκ ἄρδην. Σέσωσται γὰρ τὸ κατάλειμμα. Πᾶν δὲ ἄρσεν αὐτῶν ἐστι, τὸ ἡγούμενον τάγμα. Τὸ γὰρ ἄῤῥεν ἡγεῖται τοῦ θήλεως. Εἴποις δ' ἂν καὶ τοὺς ἐν συνέσει τῇ τοῦ νόμου νεανικοὺς κατὰ τὸ προφητικὸν τό· Πορεύσομαι πρὸς τοὺς ἁδροὺς, καὶ λαλήσω πρὸς αὐτούς. Καὶ ἰδοὺ ὁμοθυμαδὸν συνέτριψαν ζυγὸν, διέῤῥηξαν δεσμούς. Τοιοῦτον καὶ τό· \"Οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί·\" οἷς αἰτεῖ προστεθῆναι κακά. Οὐ μόνον γὰρ τῆς Θεὸν ἐξέπεσον οἰκειότητος, δι' ὧν εἰς αὐτὸν ἐπαρῴνησαν, ἀλλὰ καὶ ταῖς ἐκ τῶν πολεμίων ἀπώλοντο συμφοραῖς. Τοὺς δὲ ἄῤῥενας ῥηθέντας, καὶ ἐνδόξους ἐκάλεσεν, ὡς τῶν λοιπῶν ὑπερέχοντας, ὥσπερ οὖν καὶ κακὰ, τὰ κακωτικά. Ὡς τὸ, \"Ὁ κτίζων κακά.\" Καὶ τὸ, \"Οὐκ ἔστι κακία ἐκ πόλει, ἣν Κύριος οὐκ ἐποίησεν.\" ι ιθʹ. Κύριε, ἐν\n\nθλίψει ἐμνήσθημέν σου· ἐν θλίψει μικρᾷ ἡ παιδεία σου ἡμῖν. Καὶ ὡσεὶ ὠδίνουσα ἐγγίζει τοῦ τεκεῖν, καὶ ἐπὶ τῇ ὠδῖνι αὐτῆς ἐκέκραξεν, οὕτως ἐγενήθημεν τῷ ἀγαπητῷ σου9, κ.τ.λ. Ὡσανεὶ παροῦσαν τὴν καθόλου κρίσιν ὁ προφήτης ὁρῶν, καὶ τῷ τοῦ Θεοῦ παριστάμενος βήματι, ποτὲ μὲν ἐξομολογεῖται, ποτὲ δὲ ἱκετεύει, ποτὲ δὲ εὐχαριστεῖ. Καὶ ποτὲ μὲν καταλέγει τὰς ἐκ Θεοῦ τοῖς ἀγαθοῖς ἀμοιβὰς, ποτὲ δὲ τὰς κατ' αὐτῶν καταλέγει τιμωρίας, πάντα παιδεύων ἠμᾶς ἅπερ αὐτὸς ἐκ τοῦ Πνεύματος ἐπαιδεύετο. Φησὶν οὖν ὡς ὅτε καιρὸς ἦν, τὴν στενὴν καὶ τεθλιμμένην ὑπὲρ τῶν τῆς εὐσεβείας ἀγώνων ὁδεύοντες, ὑπὸ τῆς σῆς ἐδυναμούμεθα μνήμης, ὥς τε λέγειν, θλιβόμενοι, ἀλλ' οὐ στενοχωρούμενοι. Διωκόμενοι, ἀλλ' οὐκ ἐγκαταλειπόμενοι. Καταβαλλόμενοι, ἀλλ' οὐκ ἀπολλύμενοι.","english":"Except not utterly. For the remnant has been saved. And every male among them is the leading order. For the male leads the female. One might also call those vigorous in the understanding of the law, according to the prophetic text: \"I will go to the strong and speak to them.\" And behold, with one accord they broke the yoke, they burst the bonds. Such is also this: \"Woe to you, scribes and Pharisees, hypocrites\"—upon whom he prays that evils be added. For they not only fell from kinship with God, through the things by which they provoked him, but they also perished in the calamities from their enemies. But those called males he also called glorious, as surpassing the rest, just as indeed he calls evils \"things that harm,\" as in \"He who creates evils,\" and \"There is no evil in a city which the Lord has not done.\" 19. O Lord, in tribulation we remembered you; in small tribulation your discipline was upon us. And as a woman in labor draws near to give birth, and at her labor she cried out, so we became to your beloved, etc. As though the prophet were seeing the universal judgment as present, and standing at the judgment seat of God, sometimes he confesses, sometimes he supplicates, sometimes he gives thanks. And sometimes he recounts the rewards from God for the good, and sometimes he recounts the punishments against them, training us in all things which he himself was trained in by the Spirit. He says, then, that when the time was, walking the narrow and afflicted way for the contests of piety, we were strengthened by your remembrance, so as to say: afflicted, but not distressed; persecuted, but not forsaken; struck down, but not destroyed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":357,"ref":"p357","source":"Ἐπαίδευεν γὰρ ἡμᾶς ἡ θλίψις, εἰδότας ὅτι ὃν ἀγαπᾷ Κύριος παιδεύει. Τῷ γὰρ σῷ πόθῳ πᾶσα θλίψις μικρά τις ἡμῖν ἐνομίζετο λογιζομένοις, ὡς Οὐκ ἄξια τὰ παθήματα τοῦ νῦν καιροῦ πρὸς τὴν μέλλουσαν δόξαν ἀποκαλύπτεσθαι εἰς ἡμᾶς. Διὸ πᾶσαν ὑπομένοντες θλίψιν, ἐῴκειμεν κυούσῃ γυναικὶ, καὶ ὅσον οὔπω μελλούσῃ τεκεῖν. Καὶ τὸν γὰρ ἀγαπητόν σου καὶ μονογενῆ Λόγον ἔχοντες ἔνδον, καὶ τὸν ἡμῖν κατασπαρέντα φόβον τῆς σῆς εὐσεβείας πάλαι ἐκαρτεροῦμεν γενναίως, δεδιότες ἐξαμβλῶναι τὸν ἐν ἡμῖν ἀγαπητόν σου κυούμενον, καὶ τὸν φόβον τὸν σόν. Τοιγαροῦν οὐκ ἐσφάλημεν τῆς ἐλπίδος, τέλος ἀμφοῖν τὴν σωτηρίαν τοῦ πνεύματος τοῦ ἡμετέρου κτησάμενοι. Τοῦτο γὰρ ἀπογεννήσαντες φανερὸν τοῖς ἐπὶ γῆς κατεστήσαμεν, ὡς ἂν ζηλοῦντες γένοιντο παραπλήσιοι. Μὴ λαβόντες γὰρ τοῦτον τὸν φόβον, μηδὲ τεκόντες τὸ πνεῦμα τῆς σωτηρίας, ἄγονοι δὲ καὶ ἄκαρποι μείναντες, ἐλπίδος ἐκπεσοῦνται τῆς παρὰ σοῦ. Οἱ δὲ τῆς σῆς ὄντες μερίδος, εἰ καὶ μέχρι θανάτου πρὸς τὴν ἁμαρτίαν διαγωνίσαιντο, τῆς παρὰ σοὶ ζωῆς οὐκ ἀποπεσοῦνταί ποτε. Ἀναστήσονται γὰρ οἱ νεκροί· ἢ κατὰ τὸν Ἀκύλαν, ζήσονται οἱ τεθνεῶτές σου. Ἢ κατὰ Σύμμαχον καὶ Θεοδοτίωνα, ζήσονται οἱ νεκροί σου Νεκροὶ δὲ αὐτοῦ τίνες ἂν εἶεν, ἢ οἱ ἅγιοι αὐτοῦ μάρτυρες ἕτεροι ὄντες παρὰ τοὺς ἄνω λεχθέντας νεκροὺς; Οἱ δὲ νεκροὶ ζωὴν οὐ μὴ ἴδωσιν, ὡς ἡμαρτηκότες πρὸς θάνατον. Νεκροὶ δὲ Κυρίου, οἱ πάντα δι' αὐτὸν ὑπομείναντες (περὶ ὧν οὐ τεθνηκότων, ἀλλ' ὡς κοιμηθέντων ἐξέδωκαν οἱ λοιποὶ) κατὰ μὲν τὸ πρῶτον, ἐξυπνίσεσθε οἱ ἐν τοῖς μνημείοις·","english":"For affliction disciplined us, since we know that the Lord disciplines whom he loves. For in longing for you, every affliction was considered by us to be something small, as we reckoned that the sufferings of the present time are not worthy to be compared with the glory that is about to be revealed in us. Therefore, enduring every affliction, we resembled a woman with child, and one about to give birth at any moment. For having within us your beloved and only-begotten Word, and the fear of your piety sown in us long ago, we persevered bravely, fearing to miscarry your beloved one conceived in us, and your fear. Therefore we have not fallen short of the hope, having obtained as the end of both the salvation of our spirit. For having brought this forth, we made it manifest to those on earth, so that by emulating they might become like it. For not having received this fear, nor having given birth to the spirit of salvation, but remaining unfruitful and barren, they will fall away from the hope that comes from you. But those who are of your portion, even if they struggle against sin unto death, will never fall away from the life that is with you. For the dead will rise; or according to Aquila, your dead will live. Or according to Symmachus and Theodotion, your dead will live. But who would his dead be, other than his holy martyrs, being other than the dead mentioned above? But the dead will not see life, as those who have sinned unto death. But the Lord's dead are those who endured all things for his sake (concerning whom, not as having died but as having fallen asleep, the rest gave utterance) — according to the first reading, you who are in the tombs will awake.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":358,"ref":"p358","source":"κατὰ δὲ τὸ δεύτερον, Ἀγαλλιάσονται, ἢ αἰνέσουσιν κατὰ τὸν Ἀκύλαν, ἢ ἀλαλάξουσι, κατὰ τὸν Θεοδοτίωνα. Κοίμησις γὰρ ὀνομάζεται τῶν ἁγίων ὁ θάνατος. Αἰτία δὲ τῆς ἀναστάσεως αὐτοῖς ἡ παρὰ σοῦ δρόσος, ὁ μονογενής σου Λόγος δηλαδὴ, ὃς ἐπιστάξας τὰς ἑαυτοῦ ζωοποιοὺς σταγόνας τοῖς αὐτοῦ νεκροῖς, ὁμοῦ μὲν ἴασιν τῶν ἀνθρωπίνως αὐτοῖς ἡμαρτημένων παρέξει, ὁμοῦ δὲ ἀνάστασιν τῶν ἐπὶ γῆς ἐσπαρμένων σωμάτων, ὡς ἡ δρόσος ἡ αἰσθητὴ ἡμέρα κατιοῦσα πρὸς γῆν, ἐκτρέφειν καὶ αὔξειν ποιεῖ τὰ ἐναποκείμενα σπέρματα. Ἀλλ' οὐ τὰ τῶν ἀσεβῶν τοιαῦτα. Πεσεῖται γὰρ αὐτῶν ἡ γῆ. Ὡς οὖν ἐκπεσόντες Θεοῦ, αὐτοῖς σώμασι καὶ ψυχαῖς εἰς τιμωρίαν παραδοθήσονται. Τινὲς δὲ τὴν ῥῆσιν οὕτως ἑρμήνευσαν· Ἐκ πολλῆς ὁ προφήτης φιλοθεΐας κατὰ τῶν Ἰουδαϊκῶν τολμημάτων κινηθεὶς, καὶ φήσας, Πρόσθες αὐτοῖς κακὰ, Κύριε· δέον ὑπὲρ αὐτῶν παρακαλεῖν τὸν Θεὸν, εἴγε τούτοις συνέπασχε, τὸ τῶν κακωτικῶν θλίψεων πρὸς ἀπολογίαν ἐπήνεγκε χρήσιμον, ὡς Θεοῦ μνήμην πέφυκε πᾶσιν ἐργάζεσθαι, ὥσπερ οὖν λήθην οἶδε ποιεῖν εὐροοῦντα τὰ πράγματα. Ἐν θλίψει γὰρ μικρᾷ παιδευόμεθα, Θεοῦ τὴν ὀργὴν συγκεραννύντος πᾶσιν ἡμέρως. Ἐξ ἀγάπης ἄρα τὸ, Πρόσθες αὐτοῖς, ἔφη, κακά. Προαιρέσει γὰρ ἀκάρπῳ λυσιτελούντως ἀνάγκη προσφέρεται. Τοιοῦτον τό· \"Ἐν κημῷ καὶ χαλινῷ τὰς σιαγόνας αὐτῶν ἄγξεις τῶν μὴ ἐγγιζόντων πρὸς σέ.\" Ἀλλ' οὐχ ἡμεῖς, φησὶ, κατ' ἐκείνους ἐπὶ τῷ ἀγαπητῷ σου διετέθημεν υἱῷ· δίκην δὲ μᾶλλον ὠδινούσης γυναικὸς, τῶν ταῦτα τολμώντων κατεβοήσαμεν τὴν ψυχὴν ὀδυνώμενοι. Τοιοῦτος Ἡσαΐας βοῶν·","english":"But according to the second reading, they shall rejoice, or they shall praise, according to Aquila, or they shall shout for joy, according to Theodotion. For the death of the saints is called a falling asleep. And the cause of their resurrection is the dew from you—namely, your only-begotten Word—who, having distilled his own life-giving drops upon his own dead, will at once provide healing for the sins they committed in a human way, and at the same time the resurrection of the bodies sown upon the earth, just as the perceptible dew, coming down upon the earth by day, causes the seeds stored within it to be nourished and to grow. But the lot of the impious is not such as this. For their land shall fall. Since, then, they have fallen away from God, they shall be handed over to punishment in both body and soul. But some have interpreted the passage thus: The prophet, moved by great love of God against the audacities of the Jews, and having said, \"Add evils to them, O Lord\"—when he ought rather to have entreated God on their behalf, if indeed he sympathized with them—brought forward the usefulness of afflictive tribulations as a defense, since it is the nature of tribulations to produce remembrance of God in all, just as prospering circumstances are wont to produce forgetfulness. For in a small affliction we are disciplined, God tempering his anger gently for all. From love, then, he said, \"Add evils to them.\" For to a fruitless purpose, necessity is profitably applied. Such is the saying: \"With bit and bridle you shall hold in their jaws, of those who do not draw near to you.\" But we, he says, were not disposed toward your beloved Son as they were; rather, like a woman in labor, we cried out against those who dared such things, being in pain of soul. Such was Isaiah, crying out:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":359,"ref":"p359","source":"\"Ὑμεῖς δὲ προσαγάγετεὧδε, υἱοὶ ἄνομοι, σπέρμα μοιχῶν καὶ πόρνης. Ἐν τίνι\n\nἐνετρυφήσατε, καὶ ἐπὶ τίνι ἠνοίξατε τὸ στόμα ὑμῶν;\" Περὶ ὧν ἔφασκε καὶ Δαβίδ· \"Σκοτισθήσονται οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ βλέπειν,\" καὶ τὸν νῶτον αὐτῶν διὰ παντὸς σύγκαμψον. Τινὲς δὲ θλίψιν μικρὰν, τὴν μὴ χωροῦσαν εἰς ἔργα φασὶν ἀπειλήν. Φιλανθρώπως γὰρ ἀπειλεῖ Θεὸς, φόβῳ τῶν κακῶν ἀπεῖρξαι βουλόμενος. Οὐ μισεῖ γὰρ τὸ ἴδιον πλάσμα, οὐδὲ παρήγαγεν ὡς ἂν τιμωρήσηται. Εἰ γὰρ ἦν τοιοῦτος, ἐνῆν αὐτῷ καὶ σιωπῇ τὴν τιμωρίαν ἐργάζεσθαι. Νῦν δὲ σώζειν ἐθέλων προαπειλεῖ. Ἐπεὶ τοίνυν φησὶ τὰ ἡμέτερα τοιαῦτα γέγονεν, ὡς διὰ μεγάλων τιμωριῶν τὸ χρέος ἐκτιννύναι, χρεία τοῦ σοῦ ἀγαπητοῦ τὰς συμφορὰς ἡμῖν διαλύοντος χάριτι. Ἀφ' οὗ γὰρ κατὰ τὴν προφητείαν ἡ παρθένος λέγεται τετοκέναι, πανταχοῦ εὐαφόρμως μνημονεύει τοῦ παιδίου. Οἱ δὲ λέγοντες ἐκ φιλοθεΐας γενέσθαι τῷ ἀγαπητῷ τοῦ Πατέρος ὅπερ ὠδίνουσα γυνὴ, ἐμμένουσι τῇ τροπῇ, σωτηρίας λέγοντες πνεύματα τεκεῖν τοῖς ἐπὶ τῆς γῆς· ὅπερ ἁρμόττει προφήταις, ἀποστόλοις τε καὶ εὐαγγελισταῖς. Τῆς γὰρ θείας μυσταγωγίας ἄνωθεν πλουτοῦντες τὰ σπέρματα, τοῖς ἐπὶ τῆς γῆς πνεῦμα σωτηρίας ἐξέτεκον, τὴν ἐν πνεύματι δηλονότι διδασκαλίαν. Φίλον γὰρ τῇ Γραφῇ πνεῦμα καλεῖν ἔσθ' ὅτε τάς τινων συγγραφὰς, κατὰ τό· \"Δοκιμάζετε τὰ πνεύματα εἰ ἐκ τοῦ θείου εἰσίν.\" Πνεύματι γὰρ ἁγίῳ τὸ σωτήριον κήρυγμα λέγεται, κοσμικῷ δὲ, τὰ τούτῳ μαχόμενα. Διό φησιν ὁ Παῦλος·","english":"But you, draw near here, sons of the lawless, seed of adulterers and a harlot. In what did you take your delight, and for what did you open your mouth? Concerning these things David also said: Their eyes shall be darkened so that they cannot see, and bend down their back continually. But some say that the threat is a small affliction, one that does not reach to deeds. For God threatens in a loving-kindness, wishing to deter by fear of evils. For he does not hate his own handiwork, nor did he bring it forth in order to take vengeance. For if he were such a one, it was possible for him to accomplish the punishment in silence. But now, wishing to save, he threatens beforehand. Since, therefore, he says, our affairs have become such that we must pay the debt through great punishments, there is need of your beloved one, who by grace dissolves our calamities. For from the time that, according to the prophecy, the virgin is said to have given birth, he everywhere makes mention of the child in a fitting manner. But those who say that what a woman in travail bears was brought forth for the Father's beloved out of love for God, abide by the change, saying that he gave birth to spirits of salvation for those on the earth; which befits prophets, apostles, and evangelists. For being enriched from above with the seeds of the divine mystic teaching, they brought forth for those on the earth a spirit of salvation, namely the teaching in the Spirit. For it is dear to Scripture sometimes to call the writings of certain men spirits, according to the text: Test the spirits, whether they are of God. For the saving proclamation is said to be in the Holy Spirit, but the things opposed to it in the worldly spirit. Therefore Paul says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":360,"ref":"p360","source":"\"Ἡμεῖς δὲ οὐ τὸ πνεῦμα τοῦ κόσμου τούτου ἐλάβομεν, ἀλλὰ τὸ πνεῦμα τὸ ἐκ τοῦ Θεοῦ.\" Πνεῦμα τοίνυν σωτηρίας, τὸ εὐαγγελικὸν ἐκάλεσε κήρυγμα τὴν αἰώνιον ζωὴν προξενοῦν. Τινὲς δέ φασιν τὴν ἐκ τῆς ἀπειλῆς ὠφέλειαν ἐμφαίνειν. Ὡς ἀγαθὸν γὰρ σπέρμα τὸν σὸν φόβον δεξάμενοι, καὶ τοῦτον κυοφορήσαντες, ἐν καιρῷ τῷ δέοντι σωτηρίαν ἐκαρπωσάμεθα. Ἔτι γὰρ οὖσιν ἡμῖν ἐπὶ γῆς καιρὸν μετανοίας ἐχαρίσω, μὴ προανελὼν τῇ κατ' ἀξίαν δίκῃ, ἀλλ' ἐνδοὺς ἐπιστραφεῖσι σωθῆναι. Καὶ νεκροὶ ὄντες τοῖς παραπτώμασι, νῦν ἐγερθησόμεθα ὡς ἀπὸ μνημείων ἀντιλήψεως τυχόντες τῆς παρὰ σοῦ. Ὑφ' ἧ τελοῦντες, ἀγαλλιασόμεθα τῶν κακῶν ἔργων ἀπεσχημένοι. Τὸν σὸν γὰρ ἔλεον ὡς δρόσον ἐφ' ἡμᾶς ἐκπέμπεις ἰατικὴν τῶν ἀσεβῶν ἀπολλυμένων. Τοῖς φύσει δὲ συμβαίνουσι παραδείγματι χρῆται πρὸς κατανόησιν. Καὶ παρ' Ἰεζεκιὴλ δὲ τῶν Ἰουδαίων ἀπειρηκότων εἰ διὰ μακρὸν χρόνον, τὴν ἐκ τῆς αἰχμαλωσίας ἐπάνοδον, καὶ τοῦ ναοῦ τὴν οἰκοδόμησιν ὁ Θεὸς ὑποδείκνυσι τῷ προφήτῃ, νεκρῶν ὀστᾶ καὶ διὰ κηρύγματος τοῦ προφήτου ζωοποιεῖσθαι κελεύει, ζωπυρῶν τῷ λαῷ τὰς ἐλπίδας διὰ τῆς τῶν ἀπεγνωσμένων ἀναβιώσεως. Τινὲς δέ φασιν, ἐπείπερ ἔφη πνεῦμα τεκεῖν ἐπὶ τῆς γῆς σωτηρίας, ὁρᾶται δὲ τῶν ἐπὶ γῆς ἔτι κατισχύων ὁ θάνατος, ὥς τινος ζητοῦντος, ποῦ τῶν εὐαγγελικῶν κηρυγμάτων ἡ ὄνησις. Ποῦ δὲ τῆς σωτηρίας τὸ πνεῦμα; τὴν ἀπολογίαν ἐπάγων φησὶν, ἀναστήσονται οἱ νεκροί.","english":"But we did not receive the spirit of this world, but the Spirit which is from God.” Therefore he called the Gospel proclamation a spirit of salvation, procuring eternal life. But some say that it shows the benefit derived from the threat. For having received your fear as good seed, and having carried it in the womb, we reaped salvation at the fitting time. For while we were still on the earth, you granted us a time of repentance, not destroying us beforehand by the justice according to our deserts, but allowing those who turn back to be saved. And though we were dead in our transgressions, now we shall be raised as from tombs, having obtained help from you. Rejoicing in this, we shall exult, having abstained from evil deeds. For you send forth your mercy upon us like dew, healing us while the impious perish. But he uses natural examples for understanding. And in Ezekiel also, when the Jews had despaired because of the long time, God shows the prophet the return from captivity and the building of the temple, and commands dry bones to be made alive through the prophet's proclamation, kindling the people's hopes through the revivification of those given up for lost. But some say, since he said that a spirit of salvation has been brought forth upon the earth, yet death is seen still prevailing over those on the earth, it is as if someone were asking where the benefit of the Gospel proclamations is. And where is the spirit of salvation? Bringing forward the defense, he says, the dead shall rise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":361,"ref":"p361","source":"Ὑπὲρ παντὸς γὰρ, καθά φησιν ὁ Ἀπόστολος, ἐγεύσατο θανάτου Χριστὸς, καὶ πάντων τῶν κεκοιμημένων γέγονεν ἀπαρχὴ, καὶ πάντων ἀνισταμένων τοῦ θανάτου τὸ κράτος καταργηθήσεται, εἰ καὶ νῦν ἔτι θνήσκομεν, μήπω τοῦ τῆς ἀναστάσεως παρόντος καιροῦ. Τότε γὰρ ἀναστήσονται πάντες. Καὶ τίς ὁ τρόπος; Ἡ δρόσος ἡ παρὰ σοῦ ἴαμα αὐτοῖς ἐστίν. Τὴν δὲ ζωοποιὸν τοῦ πνεύματος ἐνέργειαν οὕτω καλεῖ, δι' ἧς ἀναστήσονται. Καὶ τοῦ Δαβὶδ λέγοντος· \"Ἀποστρέψαντος γάρ σου τὸ πρόσωπον, ταραχθήσονται, καὶ εἰς τὸν χοῦν αὐτῶν ἐπιστρέψουσιν. Ἐξαποστελεῖς τὸ πνεῦμά σου, καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς.\" Ἀλλ' οἱ μὲν ἐν γῇ πεσόντες ἀναβιώσονται· ἡ δὲ γῆ πεσεῖται τῶν ἀσεβῶν. Ὃ δεῖ παθεῖν τῇ τῶν Ἰουδαίων χώρᾳ συνέβη. Πεπαρῳνήκασι γὰρ εἰς Χριστὸν, καὶ τοὺς τῆς σωτηρίας τεκόντας πνεῦμα τοῖς ἐπὶ γῆς. κʹ, καʹ. Βάδιζε, λαός μου· ἔσελθε εἰς τὸ ταμεῖόν σου, ἀπόκλεισον τὴν θύραν σου. Ἀποκρύβηθι μικρὸν ὅσον ὅσον, ἕως ἂν παρέλθῃ ἡ ὀργὴ Κυρίου9, κ.τ.λ. Μετὰ τὴν διδασκαλίαν τῆς ἐκ νεκρῶν ἀναστάσεως τὸ πνεῦμα τὸ προφητικὸν ὁρῶν τοὺς ἁγίους ἐπὶ ταὐτὸ συνηγμένους, τήν τε ἐπιοῦσαν ἐξ ἑτέρου μέρους τοῖς ἀσεβέσι κατανοῆσαν ὀργὴν, προσφωνεῖ τοῖς","english":"For, as the Apostle says, Christ tasted death for every man, and he has become the firstfruits of all who have fallen asleep, and the power of death will be abolished for all who rise, even if we still die now, since the time of the resurrection is not yet present. For then all will rise. And what is the manner? The dew that is from you is healing for them. He thus calls the life-giving energy of the Spirit, through which they will rise. And David says: \"For when you turn away your face, they will be troubled, and they will return to their dust. You will send forth your Spirit, and they will be created, and you will renew the face of the earth.\" But those who have fallen in the earth will live again; but the earth of the impious will fall. What the land of the Jews had to suffer has come to pass. For they have dealt insolently against Christ, and against those who brought forth the spirit of salvation for those on earth. 20, 21. Go, my people; enter into your chamber, shut your door. Hide yourself for a little, a very little while, until the wrath of the Lord passes by, etc. After the teaching of the resurrection from the dead, the prophetic spirit, seeing the saints gathered together in the same place, and perceiving the wrath that is coming upon the impious from another quarter, addresses those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":362,"ref":"p362","source":"ἁγίοις ἀναχωρεῖν πρὸς βραχὺ, μηδὲ θεωροὺς γενέσθαι τῆς τῶν ἀσεβῶν ἀπωλείας. Ταμεῖα δὲ αὐτῶν, αἱ πολλαὶ παρὰ τῷ Πατέρι τυγχάνουσι μοναὶ δικαίως ἅπασι διαιρούμεναι, εἰς ἃς εἰσελθὼν, φησὶ, μὴ περιεργάζου τὰ πόῤῥω τοῖς ἀσεβέσι γινόμενα. Παρελθούσης δὲ τῆς ὀργῆς, ἀναπετάσας τῶν σῶν ταμιείων τὰς θύρας, μετὰ πολλῆς ἐξουσίας πρόϊθι τὸν νέον ἐποπτεύων αἰῶνα, καὶ τὴν ἐπηγγελμένην σοι βασιλείαν τοῦ Θεοῦ. Τινὲς δέ φασιν, ὡς ἐπείπερ ἤμελλον οἱ τὸ σωτήριον πνεῦμα πᾶσι καταγγέλλοντες τοῖς ἐπὶ γῆς δεινοῖς ἀνηκέστοις καὶ θανάτῳ περιπεσεῖν, τούτους ἐπαλεῖφον τὸ τοῦ Θεοῦ πρόσωπον ἐπεισάγεται λέγον· Εἴσελθε εἰς τὰ ταμεῖά σου, τὰ μνήματά φασι, τἀπὶ γῆς εὐφήμως οὕτω καλῶν, παραγγέλλων ἐν ἴσῳ τοῖς ἀποκρυπτομένοις ἀποκλείειν τὰς θύρας μέχρι παρέλθῃ ἡ ὀργὴ Κυρίου. Εἴρητο μὲν γὰρ τῷ Ἀδάμ· \"Γῆ εἶ, καὶ εἰς γῆν ἀπελεύσῃ.\" Λυθήσεται δὲ τῆς ἐκ κατάρας φθορᾶς ἐν τῇ συντελείᾳ καταργουμένου θανάτου. Συμβουλεύει τοίνυν ἀνασχέσθαι τοῦ θανάτου μέχρι παρέλθῃ, κἂν μυσταγωγοῦντας συμβαίη τοῦτο παθεῖν πρὸς τῶν μισούντων τὴν ὑπ' αὐτῶν κηρυττομένην ἀλήθειαν. Ἐπάξει γὰρ αὐτοῖς ἐξ ἁγίου τὴν πρέπουσαν ὀργὴν ὁ Θεός. Τὸ δὲ, Θεὸς ἐξ ἁγίου, ὅμοιον τῷ· \"Ἔβρεξε Κύριος παρὰ Κυρίου ἐπὶ Σόδομα πῦρ, καὶ θεῖον,\" ὁ Υἱὸς ἀπὸ τοῦ Πατέρος· \"Ὁ γὰρ Πατὴρ, φησὶ, κρίνει οὐδένα, ἀλλὰ τὴν κρίσιν πᾶσαν δέδωκεν τῷ Υἱῷ.\" Τῆς οὖν ὀργῆς ἐπαγομένης κατὰ τῶν τοῖς ἡγιασμένοις ἐπενεγκάντων χεῖρας φονικὰς, οὐ κατακρύψει τοὺς ἀνῃρημένους ἡ γῆ. Τοῦτ' ἔστι, Τοῦ Θεοῦ τὴν κρίσιν οὐδὲν διαφεύξεται, τῶν ἁγίων μαρτύρων ἐν μνήμῃ κειμένων αὐτοῦ.","english":"to withdraw for a little while to the saints, and not to become spectators of the destruction of the impious. And their treasuries—the many mansions in the Father—are justly distributed to all, into which, he says, having entered, do not busy yourself with the things that happen far off to the impious. And when the wrath has passed, having thrown open the doors of your treasuries, go forth with great authority, surveying the new age and the kingdom of God promised to you. But some say that, since those who proclaim the saving Spirit to all were about to fall into incurable evils and death upon the earth, God's face, anointing them, is introduced as saying: Enter into your treasuries—which he calls, they say, the tombs upon the earth, thus euphemistically naming them—commanding them equally with those who hide themselves to shut the doors until the wrath of the Lord passes by. For it had been said to Adam: \"Earth you are, and to earth you shall depart.\" But the corruption from the curse will be loosed at the consummation, when death is abolished. He advises, then, to endure death until it passes, even if it should happen that those who initiate into the mysteries suffer this at the hands of those who hate the truth proclaimed by them. For God will bring upon them from the holy one the wrath that is fitting. And the phrase, God from the holy one, is like: \"The Lord rained from the Lord upon Sodom fire and brimstone\"—the Son from the Father; \"For the Father,\" he says, \"judges no one, but has given all judgment to the Son.\" When, therefore, wrath is brought upon those who have laid murderous hands on the sanctified, the earth will not hide those who have been slain. That is, nothing will escape the judgment of God, since the holy martyrs lie in his memory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":363,"ref":"p363","source":"Καὶ Μωσῆς γὰρ ἔφη, Τὸ αἷμα τῶν υἱῶν αὐτοῦ. Ἤγουν φησὶ μηδένα λαθεῖν τῶν ἐν τῇ γῇ πάλαι τὰς ψυχὰς ἀνῃρημένων διὰ τῶν πρὸς θάνατον ἁμαρτημάτων, ὀργῆς ἐπ' αὐτοὺς φερομένης δηλαδὴ τῶν ἐν ταῖς κολάσεσι διακονουμένων ἀγγέλων, κατὰ τὸ ῥηθὲν ἐπ' Αἰγυπτίων· \"Ἀπέστειλεν ἐπ' αὐτοὺς ὀργὴν καὶ θυμὸν καὶ θλίψιν ἀποστολὴν δι' ἀγγέλων πονηρῶν.\" Καὶ ἑκάστη δὲ ψυχὴ γεώδης καὶ φιλοσώματος, τὰ αἵματα, τοῦτ' ἔστι τὰ πρὸς θάνατον ἑαυτῇ πλημμεληθέντα ἐξομολογουμένη πάντως ἀποκαλύψειε. Τινὲς δὲ οὕτως ἐξηγήσαντο· Πρὸς τὰ ἐν ψυχῇ κεκρυμμένα κινήματα Θεὸς ἐφαρμόττεται. Ἐπειδὴ γὰρ, ποτὲ μὲν ἠπείλει, ποτὲ δὲ χρηστὰς ἐλπίδας παρείχετο, ἐξ ὧν ἐθορυβοῦντο, μὴ εἰδότες ὃ πράξουσιν, εἰκότως ἐπιστροφὴν τῇ ψυχῇ ἐργαζόμενος, χωρεῖν εἰς ἑαυτὴν κελεύει, ἔργα τε ἐποπτεύειν τὰ ἴδια, οὐ μεταβατικῇ κινήσει, τῇ δὲ τῶν λογισμῶν ἀνακρίσει πορευομένων, ὡς ἂν προφθάσαντες τὸν μηνυθέντα κριτὴν, εἴτι μὲν πονηρὸν, ὡς ὕλην ὑπάρχον πυρὸς δαπανήσωσι, φυλάττοιεν δὲ τὰ χρηστὰ δίκην χρυσίου δοκιμαζόμενα. Ὁμοίως καὶ ὁ Σωτὴρ παρακελεύεται τοῦ ταμιείου κλείειν τὰς θύρας ὁμοῦ μὲν τὰς αἰσθητὰς, ὁμοῦ δὲ παιδεύων τῆς τῶν περιττῶν ἀπαλλάττεσθαι προσπαθείας, ὡς ἂν ὁρῶν Θεὸς σχολάζουσαν τὴν διάνοιαν, ὡς εἰς καθαρόν τινα πίνακα τὰ ἴδια γράφῃ βουλεύματα. Οὕτως ἐννοοῦντος Ἱερεμίου τὰ Ἠσαΐᾳ προφήταις τε λοιποῖς πραχθέντα παρὰ τῶν Ἰουδαίων, καὶ προσδοκῶντος πείσεσθαι χείρονα, καὶ τῆς ἰδίας κρείττω δυνάμεως, πρὸς ταῦτα τῆς ψυχῆς αὐτοῦ τὰ κινήματά φησιν ὁ Θεός·","english":"For Moses also said, The blood of his sons. That is, he says that none of those on earth who were long ago slain in soul through sins unto death escaped notice, when wrath was brought upon them—plainly by the angels who minister in punishments—according to what was said against the Egyptians: \"He sent upon them wrath and anger and affliction, a sending by evil angels.\" And every soul that is earthy and body-loving, confessing its bloods—that is, the offenses it committed against itself unto death—would certainly reveal them. Some have interpreted it thus: God adapts himself to the movements hidden in the soul. For since at one time he threatened and at another offered good hopes, by which they were disturbed, not knowing what they should do, reasonably producing conversion in the soul, he commands it to enter into itself and to inspect its own works, not by a movement of transition, but by the examination of thoughts as they proceed, so that by anticipating the judge who has been announced, they may consume whatever is evil as material for fire, and guard the good things as gold that is being tested. Similarly the Savior also enjoins us to shut the doors of the treasury—at once the perceptible doors, and at the same time teaching us to be rid of attachment to superfluous things—so that God, seeing the mind at leisure, may write his own counsels as on a clean tablet. Thus Jeremiah, understanding what was done to Isaiah and the rest of the prophets by the Jews, and expecting to suffer worse, and beyond his own strength, says God to these movements of his soul:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":364,"ref":"p364","source":"\"Πολεμήσουσί σε, καὶ οὐ μὴ δύνωνται πρὸς σέ.\" Διότι μετὰ τοῦ ἐγώ εἰμι τοῦ ἐξαιρεῖσθαί σε, λέγει Κύριος. Ὀργὴν δὲ ἐπαγομένην ἀπὸ Κυρίου, οὐ τὴν ἐκ θυμοῦ φησὶ τροπὴν (ἀπαθὲς γὰρ τὸ θεῖον) τὴν δὲ πρὸς τὰ παρ' 2232 ἡμῶν πλημμεληθέντα δίκην ὀφειλομένην, ἣν ἐπάγει οὐ πρὸς τοὺς παροικοῦντας, ἀλλὰ κατοικοῦντας ἐπὶ τῆς γῆς, οἱ τοῦ παρόντος αἰῶνος μόνον εἰσὶ τὰς πρὸς τὸ μέλλον ἐλπίδας ἁπάσας ἀπειρηκότες, λέγοντες· \"Φάγωμεν καὶ πίωμεν· αὔριον γὰρ ἀποθνήσκομεν.\" Οἷς ἐναντία τῶν παροικούντων ἐπὶ τῆς γῆς ἡ διάθεσις. Τῆς δὲ δίκης ἐπαχθείσης, τὰ ἑκάστου κακὰ πρόδηλα γίνεται, ἅπερ μακροθυμοῦντος ἔτι τοῦ Θεοῦ συγκαλύπτεται. Πᾶσι γὰρ δῆλον ἐπαγομένης ὀργῆς ὡς ἡ δίκη πονηρῶν ἐστι πράξεων τιμωρὸς, εἰ καὶ πρώην ἐλάνθανον. Τοῦτο καὶ ἐφ' ὑμῶν ἔσται, φησὶ, θυσάντων τὰ τέκνα τοῖς δαιμονίοις. Καὶ αὕτη τοίνυν ὑμῶν ἡ γῆ κατηγορήσει δεξαμένη τούτων τὰ αἵματα.\n\nΚαὶ ταῦτα μὲν οὗτοι. ΚΕΦΑΛ. ΚΖʹ. αιαʹ. Τῇ ἡμέρᾳ ἐκείνῃ ἐπάξει ὁ Θεὸς τὴν μάχαιραν τὴν ἁγίαν, καὶ τὴν μεγάλην, καὶ τὴν ἰσχυρὰν ἐπὶ τὸν δράκοντα τὸν ὄφιν φεύγοντα· ἐπὶ τὸν δράκοντα ὄφιν σκολιὸν, καὶ ἀνελεῖ τὸν δράκοντα9, κ.τ.λ. Οἱ δὲ περὶ τῆς συντελείας εἰρῆσθαι ταῦτα, καὶ τῆς ἐπὶ ταύτῃ νομίσαντες κρίσεως, ἔφασαν, ὡς τούτων ἐπιτελεσθέντων ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος.","english":"They will fight against you, and they will not be able against you. For I am with you to rescue you, says the Lord. And the wrath brought on by the Lord—he does not mean the change that comes from anger (for the divine is impassible), but the penalty owed for the offenses committed by us, which he brings not against those who sojourn but against those who dwell upon the earth, who belong only to the present age and have renounced all their hopes for the future, saying, Let us eat and drink, for tomorrow we die. The disposition of those who sojourn upon the earth is contrary to these. And when the penalty has been brought on, the evils of each one become manifest, which are concealed while God is still long-suffering. For it is clear to all, when wrath is brought on, that the penalty is the punisher of wicked deeds, even if previously they went unnoticed. This also will happen among you, he says, when you have sacrificed your children to the demons. And so this land of yours also will accuse you, having received their blood.\n\nAnd these things are what they say. CHAPTER 27, 11. On that day God will bring the holy sword, both the great and the mighty, against the dragon, the fleeing serpent; against the dragon, the crooked serpent, and he will slay the dragon, etc. But those who supposed these things were said concerning the consummation, and the judgment that follows it, said that when these things are accomplished, the last enemy, death, is abolished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":365,"ref":"p365","source":"Διὸ ἐπὶ τέλει τῶν ὅλων, καὶ μετὰ πάντα (τοῦτο γάρ ἐστι τὸ, τῇ ἡμέρᾳ ἐκείνῃ) ἐπάξει ὁ Θεὸς τὴν μάχαιραν τὴν ἁγίαν καὶ τὴν ἰσχυρὰν (μήτι δὲ τοῦ τὴν ἁγίαν, σκληρὰν ἐξέδωκαν οἱ λοιποὶ) ἥτις μηδενὶ τῶν ἄλλων ἐπαχθεῖσα ἐτηρεῖτο τῆς αὐτοῦ κακίας, ἀναλόγως τῷ τὸν Ἀδὰμ ἐν τῷ παραδείσῳ σκελίσαντι, καὶ στάσεως καταβαλόντι τῆς παρὰ τῷ Θεῷ. Περὶ οὗ φησὶν, \"Ὁ δὲ ὄφις ἦν φρονιμώτερος πάντων τῶν θηρίων τῶν ἐπὶ τῆς γῆς.\" Ὁ μετὰ τοὺς πρωτοπλάστους καὶ τοὺς ἐξ αὐτῶν δι' ἀπάτης ἑλὼν, προσφυῶς ὄφις ῥηθεὶς, ὡς ἕρπων τε χαμαὶ καὶ τοῖς τῶν ἀνθρώπων ἐφεδρεύων ποσὶν, ὡς ἂν αὐτοῖς τὸν ἰὸν ἐμβαλὼν τῆς ὀρθῆς καὶ πρὸς τὸν Θεὸν ἀγούσης καταβάλοι πορείας. \"Αὐτὸς γάρ σου, φησὶ, τηρήσει κεφαλὴν, καὶ σὺ τηρήσεις αὐτοῦ πτέρναν.\" Μωσῆς μὲν οὖν τὴν ἐξ αὐτοῦ μόνον ἀπάτην εἰπὼν, τὴν μένουσαν αὐτὸν δίκην παρέλιπεν, ἣν ὁ παρὼν προφήτης ἐδίδαξεν. Ἡ μὲν οὖν τοῦ Θεοῦ ῥάβδος εὐθεῖά τις οὖσα καὶ παιδευτικὴ, κατὰ τό· \"Ῥάβδος εὐθύτητος, ἡ ῥάβδος τῆς βασιλείας σου,\" τοῖς ἰάσιμα ἡμαρτηκόσι τετήρηται πρὸς διόρθωσιν. Ὁ δὲ [ὅφις] ὅλος δι' ὅλου καμπύλος καὶ σκολιὸς ἕρπων τε χαμαὶ ἐπὶ κοιλίαν καὶ στῆθος καὶ τὰς ἁπάντων πτέρνας τηρῶν, μετὰ τοὺς ἀσεβεῖς πάντας, τῇ σκληρᾷ καὶ μεγάλῃ καὶ ἰσχυρᾷ μαχαίρᾳ παραδοθήσεται, ἣν ἔφασαν οἱ Ἑβδομήκοντα·","english":"Therefore at the end of all things, and after all things (for this is the meaning of \"in that day\"), God will bring the holy and strong sword—though the rest rendered it not \"holy\" but \"hard\"—which, having been brought against none of the others, was kept in reserve for his own wickedness, in proportion to him who tripped Adam in paradise and cast him down from the standing he had with God. Concerning whom it is said, \"Now the serpent was wiser than all the beasts upon the earth.\" He who after the first-formed and their descendants took them captive by deceit, being fittingly called a serpent, as one crawling on the ground and lying in wait for the feet of men, so as to inject his venom into them and cast them down from the straight path that leads to God. \"For he,\" it says, \"will watch your head, and you will watch his heel.\" Moses, then, having spoken only of the deceit that came from him, passed over the punishment that awaits him, which the present prophet has taught. The rod of God, then, being something straight and corrective, according to the text \"A rod of uprightness, the rod of your kingdom,\" is kept for the correction of those who have sinned curably. But the serpent, wholly crooked and bent through and through, crawling on the ground on belly and breast and watching the heels of all, after all the impious, will be handed over to the hard and great and strong sword, which the Seventy called it—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":366,"ref":"p366","source":"δι' ἧς ὁ τοῦ Θεοῦ σημαίνεται λόγος ὁ ζῶν καὶ ἐνεργὴς καὶ τομώτερος ὑπὲρ πᾶσαν μάχαιραν δίστομον, ὃς ὡς ἐναντίῳ τῷ δράκοντι ἐπελθὼν ἀνεῖλεν φασὶν αὐτὸν, ἐξ ὄντων τὴν ὑπόστασιν ἀφανίζων αὐτοῦ, καὶ πρὸς τὸ μὴ ὃν ἀναλύων τὴν ὕπαρξιν, οὐ δὲ γὰρ τῆς ὀργῆς τοῦ Θεοῦ καταξιοῦται παιδευτικῆς οὔσης καὶ ἐπιστρεπτικῆς, περὶ ἧς φησί· \"Κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με, μὴ δὲ τῇ ὀργῇ σου παιδεύσῃς με.\" Τὸ μὲν γὰρ ἐλεγκτικὸν, τὸ δὲ παιδευτικόν. Ἅπερ ἁρμόττει τοῖς ἡμαρτηκόσιν ἰάσιμα, ἀλλ' οὐ τῷ Δράκοντι τῷ ἐξαφανισθῆναι μόνον ὀφείλοντι. Τὴν δὲ ἐπαγομένην θεασάμενος μάχαιραν χωρήσεται πρὸς φυγὴν, δι' ἀφροσύνην λέγειν οὐχ οἷός τε ὢν, \"Ποῦ πορευθῶ ἀπὸ τοῦ πνεύματός σου, καὶ ἀπὸ τοῦ προσώπου σου ποῦ φύγω;\" Πειράσεται δ' οὖν εἰς τοὺς ἰδίους ἀποφεύγων ἰουχοὺς [φ. ἰωχμοὺς] κατακρύπτεσθαι τῇ καλουμένῃ θαλάσσῃ, ἐν ᾗ εἴρηται δράκων οὗτος, \"ὃν ἔπλασας, ἐμπαίζειν αὐτῷ.\" Περὶ οὗ φησιν Ἰώβ· \"Ἄξεις δὲ δράκοντα ἐν ἀγκίστρῳ. Καὶ μεθ' ἕτερα· Τοῦτό ἐστιν ἀρχὴ πλάσματος Κυρίου πεποιημένον ἐγκαταπαίζεσθαι ὑπὸ τῶν ἀγγέλων αὐτοῦ.\" Καὶ πάλιν· \"Αὐτός ἐστι βασιλεὺς πάντων τῶν ἐν τοῖς ὕδασιν.\" Διδάσκει δὲ τούτου χάριν αὐτῷ συγκεχωρῆσθαι τὸ ζῇν, ἐπὶ τῷ πρὸς τῶν ἁγίων ἐγκαταπαίζεσθαι γυμναζομένων τῇ πρὸς αὐτὸν πάλῃ. Λελυμένου δὲ τοῦ ἀγῶνος, καὶ τῶν ἀμοιβῶν ἑκάστῳ δικαίως παρεχομένων μετὰ τὴν κατὰ τῶν ἀσεβῶν κρίσιν, ἡ μάχαιρα ἐπαχθήσεται ἐπὶ τὸν δράκοντα ὄφιν φεύγοντα, ἐπὶ τὸν δράκοντα ὄφιν σκολιόν. Ὡς δὲ Σύμμαχος, κατὰ Λευϊαθὰν τοῦ ὄφεως τοῦ σκολιοῦ, καὶ ἀποκτενεῖ τὸν δράκοντα τὸν ἐν τῇ θαλάσσῃ ἐν τῇ ἡμέρᾳ ἐκείνῃ.","english":"Through which is signified the living and active word of God, sharper than every two-edged sword, which, coming against the dragon as an adversary, slew him, as they say, destroying his subsistence from existing things and dissolving his existence into non-being. For he is not deemed worthy of the chastening wrath of God, which is corrective and converting, concerning which it says: \"O Lord, do not rebuke me in your anger, nor chasten me in your wrath.\" For the one is rebuking, the other chastening. These things are suited to those who have sinned and are curable, but not to the dragon, who is owed only to be utterly destroyed. But when he beholds the sword brought against him, he will go to flight, being unable through folly to say, \"Where shall I go from your Spirit, and from your face where shall I flee?\" He will attempt, then, fleeing to his own haunts, to hide himself in the so-called sea, in which this dragon is said to be, \"which you formed, to mock him.\" Concerning which Job says: \"And you will bring the dragon with a hook. And after other things: This is the beginning of the creation of the Lord, made to be mocked by his angels.\" And again: \"He is the king of all things in the waters.\" He teaches for this reason that life has been conceded to him, for the purpose of being mocked by the saints, who are trained by wrestling against him. But when the contest has been dissolved, and the rewards are justly rendered to each after the judgment against the impious, the sword will be brought upon the fleeing dragon-serpent, upon the crooked dragon-serpent. As Symmachus has it, against Leviathan the crooked serpent, and he will kill the dragon that is in the sea in that day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":367,"ref":"p367","source":"Ὡς δὲ Ἀκύλας, ἐπὶ Λευϊαθὰν ὄφιν ἐσκιρωμένον ἢ ἐπειρωμένον [φ. ἐσκιῤῥωμένον ἢ ἐπεῤῥωμένον], καὶ ἀποκτενεῖ σὺν τὸ κῆτος τὸ ἐν τῇ θαλάσσῃ ἐν τῇ ἡμέρᾳ ἐκείνῃ. Ὡς δὲ κύριον ὄνομα τὸ Λευϊαθὰν πανταχοῦ, κατὰ τὸ Ἑβραϊκὸν, ὀνομάζεται. Κἂν τῷ γὰρ, \"Ὁ μέλλων τὸ μέγα κῆτος χειροῦσθαι,\" Λευϊαθὰν εἴρηται. Καὶ ἐν τῷ, \"Δράκων οὗτος.\" Καὶ ἐν τῷ \"Ἄξεις δράκοντα ἐν ἀγκίστρῳ.\" Πολυώνυμος δέ ἐστιν, ὡς πολυκέφαλος. Δράκων, καὶ ὅφις, καὶ διάβολος, κῆτός τε, καὶ Σατανᾶς, καὶ Λευϊαθὰν, καὶ λέων, καὶ βασιλίσκος ὀνομάζεται. Ἐπὶ δὲ τῆς πρώτης ὁ Σωτὴρ παρουσίας οὐκ ἐχρήσατο αὐτῷ ὡς μαχαίρᾳ, οὐδὲ ἀνεῖλεν αὐτὸν, ἐπέβη δὲ μόνον αὐτῷ, καὶ τὰς δυνάμεις αὐτοῦ κατεπάτησεν. Πρὸς ὃν εἴρηται· \"Ἐπὶ ἀσπίδα καὶ\n\nβασιλίσκον ἐπιβήσῃ, καὶ καταπατήσεις λέοντα, καὶ δράκοντα.\" Καὶ νῦν δὲ αὐτὸν πατεῖ, διδοὺς τοῖς μαθηταῖς πατεῖν ἐπάνω ὄφεων καὶ σκορπίων. Τῇ δὲ συντελείᾳ παντελῶς αὐτὸν ἀνελεῖ. Κἀνταῦθα ὁ περὶ τῆς καθολικῆς τοῦ Θεοῦ κρίσεως περιγράφεται λόγος. Ἕτεροι δέ φασιν, ὡς τοῖς αὐτοῦ τέκνοις τοῖς ἀποκτείνασι τοὺς ἁγίους συνανελεῖ καὶ τὸν Σατανὰν, ὃν καὶ φεύγοντα διὰ δειλίαν καλεῖ, καὶ σκολιὸν, διὰ πανουργίαν. Πλὴν ἀναιρεθήσεται. Καὶ γὰρ ἀπρακτήσει λοιπόν. Μᾶλλον δὲ τοὺς τῆς ἀνοσιότητος ἀποτίσει λόγους, ποινὴν ὑποστὰς τὴν ἐσχάτην, καὶ ταῖς ᾅδου πύλαις κάτοχος γεγονὼς, τῆς εἰς αἰῶνα φλογὸς ἀτελεύτητον ὑπομένων τὴν κόλασιν.","english":"As Aquila has it, against Leviathan the twisted or crooked serpent [variant: the twisted or coiled serpent], and he will slay with it the sea monster in that day. And Leviathan is everywhere named as a proper name, according to the Hebrew. For even in the passage, \"He who is about to subdue the great sea monster,\" it is called Leviathan. And in the passage, \"This dragon.\" And in the passage, \"You will lead out the dragon with a hook.\" And it is many-named, as it is many-headed. It is called dragon, and serpent, and devil, sea monster, and Satan, and Leviathan, and lion, and basilisk. But at the first coming the Savior did not use it as a sword, nor did he slay it, but only stepped upon it and trampled down its powers. To which it is said: \"Upon the asp and the basilisk you will step, and you will trample the lion and the dragon.\" And now too he tramples it, giving to the disciples to trample upon serpents and scorpions. But at the consummation he will utterly slay it. And here the account concerning the universal judgment of God is set forth. But others say that along with his own children who killed the saints he will also slay Satan, whom he calls fleeing because of cowardice, and crooked because of cunning. Yet he will be slain. For he will be inactive thereafter. Rather, he will pay the penalties for his impiety, undergoing the final punishment, and having become held fast in the gates of Hades, enduring the endless chastisement of the flame unto eternity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":368,"ref":"p368","source":"Ἄλλοι δὲ λέγουσιν, ὡς μάχαιραν ἐνταῦθα τὴν ἐνέργειαν τῆς δίκης καλεῖ, ἣν ἁγίαν φησὶν, ὁμοῦ μὲν παραμυθούμενος τὸ φοβερὸν τῆς ἀπειλῆς, ὁμοῦ δὲ δεικνὺς, ὡς οὐκ εἰς ἀπώλειαν οἱ τιμωρούμενοι καταστρέψουσιν, ἁγιωσύνης δὲ αἴτιον αὐτοῖς ἔσται μετανοήσασιν. Καὶ γὰρ οὐκ ἀπολέσαι βούλεται Θεὸς παιδεύων, ἀλλὰ καθᾶραι καὶ ἁγιάσαι ἐπιστρέψοντας. Δράκοντα δὲ τὸν Ἀσσύριον, ἢ τὸν Χαλδαῖον καλεῖ. Τὴν δὲ ἀναφορὰν ἐπ' αὐτὸν ποιεῖται τὸν τῆς κακίας γεννήτορα τὸν διάβολον, ὃς τῆς παντελοῦς συντελείας ἐπενεχθείσης, καὶ τῶν τοῦ κόσμου μερῶν παρελθόντων, ἃ τὴν πλάνην αὐτῷ καὶ τὴν ἐπιθυμίαν τὴν ἐμὴν δύναμιν. Ἀλλ' οἱ μὲν τοῦ Θεοῦ πολέμιοι. Ἡμεῖς δὲ, ὡς ἂν σωφρονισθέντες ἀφ' ὧν ἐκεῖνοι πεπόνθασιν, εἰρήνην ποιήσωμεν αὐτῷ. Ταῦτα γὰρ ὁ προφήτης τοῖς τῆς ἰδίας μερίδος φησί· \"Χαλεπὸν γὰρ τὸ ἐμπεσεῖν εἰς χεῖρας Θεοῦ ζῶντος.\" Οἱ δὲ ἐρχόμενοι τίνες εἰσιν ἐπενήνοχεν. Τέκνα Ἰακὼβ βλαστήσει, καὶ ἑξῆς· σαφῶς τὸν χορὸν τὸν ἀποστολικὸν αἰνιττόμενος, περὶ οὗ πρότερον ἔλεγε· \"Καὶ εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα.\" Ἰουδαῖοι γὰρ ὄντες, τέκνα ἦσαν τοῦ Ἰακώβ. Ἐξήσθησαν δὲ οὐ ξύλα, χόρτον, καλάμην, βλαστὸν δὲ ἀγαθὸν, καὶ ἄνθος εὐῶδες πᾶσαν γῆν τῆς εὐωδίας πληρώσαντες. Αὐτοῖς οὖν, καὶ τοῖς αὐτῶν φοιτηταῖς, τὸ ποιήσωμεν εἰρήνην αὐτῷ, παραινῶν φησὶν ὁ προφήτης. Ἐπληροῦντο δὲ ταῦτα ὅτε εἰς πᾶσαν τὴν οἰκουμένην ἐκήρυττον· \"Χάρις ὑμῖν καὶ εἰρήνη ἀπὸ Θεοῦ Πατέρος ἡμῶν καὶ Κυρίου Ἰησοῦ Χριστοῦ.\" Διὸ καὶ πόδας εἶχον ὡραίους, δι' ὧν τ' ἀγαθὰ τῆς εἰρήνης εὐηγγελίζοντο.","english":"But others say that here he calls the working of judgment a sword, which he calls holy, at once softening the terror of the threat and at the same time showing that those who are punished will not end in destruction, but that it will be a cause of holiness for them if they repent. For God does not wish to destroy when he disciplines, but to purify and sanctify those who turn back. He calls the Assyrian a dragon, or the Chaldean. But he makes the reference to the very begetter of evil, the devil, who, when the complete consummation is brought on and the parts of the world have passed away—which were his error and my desire, his power. But the enemies of God. And we, as having been disciplined by what those have suffered, let us make peace with him. For the prophet says these things to those of his own portion: \"It is a fearful thing to fall into the hands of the living God.\" But who are those who come, he has brought forward. The children of Jacob shall sprout, and so on; clearly hinting at the apostolic choir, about which he said earlier: \"And unless the Lord of hosts had left us a seed.\" For being Jews, they were children of Jacob. But they were not dried up as wood, grass, stubble, but as a good shoot and a fragrant flower, filling every land with their fragrance. To them, then, and to their disciples, the prophet says in exhortation, \"Let us make peace with him.\" And these things were fulfilled when they proclaimed to the whole inhabited world: \"Grace to you and peace from God our Father and the Lord Jesus Christ.\" Therefore they also had beautiful feet, through which they announced the good things of peace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":369,"ref":"p369","source":"Τινὲς δέ φασι τοῖς ἁπανταχόθι λαοῖς ταῦτα παραινεῖν τὸν προφήτην. Ἐπειδὴ δὲ δεδυσσέβηκεν εἰς τὸν λυτρωπὴν Ἰσραὴλ, καὶ ἀπελάκτισεν ὁ πρωτότοκος, ἡμεῖς οἱ μέλλοντες ἥξειν κατὰ καιροὺς ἀπὸ σκότους εἰς φῶς, ἀπὸ πλάνης εἰς γνῶσιν, ἐξ ἁμαρτιῶν εἰς δικαίωσιν, ποιήσωμεν εἰρήνην, τὴν ἀρχαίαν καταλύσαντες ἔχθραν. Ἀνῃρημένης γὰρ τῆς ἁμαρτίας, καὶ καθῃρημένου τοῦ Σατανᾶ, οὐδὲν ἐμποδὼν σπείσασθαι τῷ Κυρίῳ, καὶ τοῖς ἐκείνου πειθαρχῆσαι προστάγμασιν. Τοιαῦτα καὶ Παῦλος τοῖς ἐξ ἐθνῶν· \"Δικαιωθέντες οὖν ἐκ πίστεως εἰρήνην ἔχωμεν πρὸς τὸν Θεὸν, διὰ τοῦ Κυρίου ἠμῶν Ἰησοῦ Χριστοῦ.\" Παρακαλέσας δὲ τοὺς ἐρχομένους (περὶ ὦν φησὶ καὶ Δαβὶδ, \"Ἀναγγελήσεται αὐτῷ γενεὰ ἡ ἐρχομένη\"), τὸν λόγον ἐπὶ τοὺς ἀποστόλους μετήνεγκε χαίρων, ὅτι Χριστῷ τὴν οἰκουμένην ἐκτήσαντο. Σύμφωνον δὲ τῷ, ἐμπλησθήσεται ἡ οἰκουμένη τοῦ καρποῦ αὐτοῦ, τὸ, \"Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν.\" Καρποὶ γὰρ ἱδρώτων ἀποστολικῶν οἱ πιστεύσαντες, οὓς χάριν καὶ στέφανον ὁ μακάριος ὠνόμασε Παῦλος. Τινὲς δέ φασι τοῖς ἐφ' αὑτοῦ ταῦτα συμβουλεῦσαι τὸν προφήτην μὴ βουλόμενον αὐτοὺς τῶν προηπειλημένων εἰς πεῖραν ἐλθεῖν. Μεταθέσθε γὰρ, φησὶν, οἱ πρὸς τὸν ἑαυτῶν δημιουργὸν ἀράμενοι πόλεμον, ἄμαχον αὐτὸν ἔχειν τὴν φύσιν ἐπεγνωκότες. Οὕτω γὰρ καὶ τὰ τοῦ γένους ἐπίδοσιν λήψεται, καὶ ἡ οἰκουμένη πᾶσα παρ' ὑμῶν οἰκηθήσεται. Ἀντὶ δὲ τοῦ, εἰρήνην ποιήσωμεν αὐτῷ οἱ ἐρχόμενοι, παρέθεντό τινες κατὰ τοὺς ἄλλους ἑρμηνευτὰς, εἰρηνοποιήσει μοι τοὺς ἐρχομένους, καὶ Εἶπον· εἰς γὰρ τοὺς τελευταίους ἡ ἐπιστροφή. Εἶτα φησὶν ὁ προφήτης·","english":"But some say that the prophet gives this advice to the peoples everywhere. Since, however, Israel has acted impiously against its Redeemer, and the firstborn has kicked against the goad, let us who are destined to come in due seasons from darkness to light, from error to knowledge, from sins to justification, make peace, having dissolved the ancient enmity. For with sin abolished and Satan overthrown, nothing stands in the way of making a treaty with the Lord and obeying his commandments. Paul says such things also to those from the Gentiles: \"Therefore, having been justified by faith, let us have peace with God through our Lord Jesus Christ.\" And having exhorted those who are coming (concerning whom David also says, \"A generation to come will be proclaimed to him\"), he transferred the word to the apostles, rejoicing that they had won the inhabited world for Christ. And in agreement with \"The inhabited world will be filled with his fruit\" is \"Their sound went out into all the earth.\" For those who believed are the fruits of apostolic labors, whom the blessed Paul called both grace and crown. But some say that the prophet advised these things to those in his own time, not wishing them to come to the test of the things previously threatened. For change your minds, he says, you who have taken up war against your own Creator, having recognized that his nature is invincible. For thus both the growth of the race will be obtained, and the whole inhabited world will be inhabited by you. But instead of \"Let us who are coming make peace with him,\" some, following the other translators, have rendered, \"He will make peace for me with those who are coming,\" and \"I spoke: for the turning is toward the last.\" Then the prophet says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":370,"ref":"p370","source":"Μὴ ὡς αὐτὸς οὕτως ἐπάταξε, καὶ αὐτὸς οὕτως πληγήσεται; ὁ δὲ νοῦς· Μήτι κακὸν ἀντὶ κακοῦ τοῖς ἔθνεσιν ἀπεδίδοσαν οἱ κηρύττοντες αὐτοῖς εἰρήνην, καὶ ταῦτα παρ' αὐτῶν πάσχοντες τὰ δεινότατα; διὸ\n\nπρὸς τοὺς ἀπίστους φησίν· Οὐ σὺ ἦσθα ὁ μελετῶν τῷ πνεύματι τῷ σκληρῷ ἀνελεῖν αὐτοὺς πνεύματι θυμοῦ; ἀλλ' ἐπεὶ πάντα ἔφερον γενναίως διὰ Χριστὸν, ἐπήνεγκεν· Ἀφαιρεθήσεται ἡ ἀνομία Ἰακὼβ, τοῦτο αἴτιον τῆς τῶν ἁμαρτιῶν ἀφέσεως, καὶ τῆς εὐλογίας εἰπών. Εἰ γὰρ σωθήσεται διὰ τῆς τεκνογονίας, ἑὰν μείνωσιν ἐν πίστει καὶ ἀγάπῃ καὶ ἁγιασμῷ μετὰ σωφροσύνης, κατὰ τὸν Ἀπόστολον, ἀκόλουθόν ἐστι καὶ τὸν Ἰακὼβ τέκνα βλαστήσαντα, διὰ τῆς τούτων ἀρετῆς κοινωνῆσαι αὐτῶν τῇ εὐλογίᾳ. Δηλοῖ δὲ πολλοὺς διὰ τῆς ἀποστολικῆς σωθήσεσθαι χάριτος καὶ τῶν κατὰ σάρκα γειτνιώντων αὐτοῖς. Μάλιστα δὲ ταῦτα γενήσεσθαί φησι τῆς εἰδωλολατρείας καταργουμένης τῇ τῶν εἰρημένων διδασκαλία. Τινὲς δέ φασιν, ἐπειδήπερ εἶπεν, ὡς ἡ οἰκουμένη τοῦ καρποῦ τοῦ Ἰσραὴλ ἐμπλησθήσεται, ὥς τινος ἀνθυποφέροντος· καὶ μὴν γέγονε σκληρὸς, καὶ τοὺς ἁγίους ἀπέκτεινέ φησιν, ὡς οὐ πρὸς ἃ ἔπραξαν αὐτοῖς, ἡ τῆς ἡμερότητος προσῆλθεν πηγὴ, νικῶν δὲ φιλανθρωπίᾳ, οὐκ εἰς ἅπαξ ἀπολεῖ τὸ διὰ τοὺς πατέρας ἀπόλεκτον γένος. Τοιγαροῦν φησὶ διά τινος τῶν προφητῶν ὁ Θεός· \"Τί σοι ποιήσω, Ἐφραΐμ; Τί σοι ποιήσω, Ἰούδα; Ὡς Ἀδαμὰ θήσομαί σε, καιὡς Σεβωείμ; Μετεστράφη ἡ καρδία μου ἐν τῷ αὐτῷ. Συνεταράχθη ἡ μεταμέλειά μου. Οὐ μὴ ποιήσω κατὰ τὴν ὀργὴν τοῦ θυμοῦ μου.","english":"Will he be struck just as he himself struck, and will he himself be struck in the same way? The meaning is: Did those who proclaimed peace to the nations render evil for evil, especially when they were suffering the most terrible things at their hands? Therefore he says to the unbelievers: Were you not the one who purposed in a harsh spirit to destroy them with a spirit of wrath? But since they bore all things nobly for Christ, he added: The lawlessness of Jacob shall be taken away—this being the cause of the forgiveness of sins—and he spoke of the blessing. For if she shall be saved through childbearing, if they remain in faith and love and holiness with self-control, according to the Apostle, it follows that Jacob too, having brought forth children, through their virtue should share in their blessing. And he shows that many shall be saved through the apostolic grace, and also those who are near to them according to the flesh. And he says that these things will especially come to pass when idolatry is abolished by the teaching of what has been said. But some say, since he said that the inhabited world will be filled with the fruit of Israel, as if someone were objecting in reply: But surely it has become harsh, and it has killed the saints—he says that the spring of gentleness did not come to them in accordance with what they did, but conquering by loving-kindness, he will not destroy once for all the race chosen for the sake of the fathers. Therefore God says through one of the prophets: What shall I do to you, Ephraim? What shall I do to you, Judah? I will make you as Admah, and as Zeboiim? My heart is turned within me. My repentance is stirred up. I will not do according to the anger of my wrath.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":371,"ref":"p371","source":"Οὐκ ἐγκαταλείψω τοῦ ἐξαλειφθῆναι τὸν Ἐφραῒμ, διότι Θεὸς ἐγὼ ἐν σοὶ, καὶ οὐκ ἄνθρωπος ἐν σοὶ ἅγιος.\" Ὡς γὰρ Θεὸς ἄφατον ἔχει τὴν ἡμερότητα. Τινὲς δέ φασιν ὡς οὐ τῶν ὁμοίων ἔτυχον. Αὐτοὶ μὲν γὰρ ἀνέστησαν εἴδωλα πρὸς ἀναίρεσιν τῆς αὐτοῦ θεότητος ὅσον τὸ ἐπ' αὐτούς· αὐτὸς δὲ οὐ παντελῶς αὐτοὺς ἀναιρεῖ, ἀλλὰ τὰ μὲν ἐπιπλήττων, τὰ δὲ ὑπομιμνήσκων, ὧν ἔτυχον ἀγαθῶν, τὴν ἀνάκλησιν τῆς αἰχμαλωσίας ἐποιήσατο. Λέγων δὲ, Οὐ σὺ ἦσθα ὁ μελετῶν τῷ πνεύματί σου τῷ σκληρῷ ἀνελεῖν αὐτούς; ὑπομιμνήσκει τῆς ἀπειλῆς, ἧς κατὰ τῶν εἰδώλων ἐποιοῦντο θρασέως ἐπαγγελλόμενοι ἐκτρίψειν αὐτὰ, παρακαλῶν αὐτοὺς εἰς ἔργον ἀγαγεῖν τὴν ὑπόσχεσιν. Οὕτω γὰρ, φησὶ, καὶ ἀπὸ τῶν ἁμαρτιῶν ὑμῶν καθαρισθήσεσθε. Ἀλλὰ γὰρ ἐπὶ τὴν πρώτην ἐξήγησιν ἐπανέλθωμεν. Ταῦτα γὰρ τῶν ἀποστόλων πεποιηκότων, καὶ τοῦ κηρύγματος πεπληρωκότων τὴν γῆν, τὸ πάλαι κατοικούμενον ποίμνιον ἀφεθήσεται. Οὐ γὰρ ἐδέξατο τὸν καλὸν ποιμένα τὸν θέντα τὴν ἑαυτοῦ ψυχὴν ὑπὲρ τῶν προβάτων. Διὸ τὰς ἑαυτῶν ψυχὰς, οἷα δὴ χώρας τινὰς, ἐποίησαν βόσκημα, ἃς ἐλυμήνατο ὗς ἐκ δρυμοῦ, καὶ μονιὸς ἄγριος κατενεμήσατο, καὶ ἐν αὐταῖς οἱ φθείροντες ἀνεπαύσαντο. Ἅπερ οὕτως ἐξέδωκε Σύμμαχος· Πόλις γὰρ ὠχυρωμένη μόνη, καλὴ ἀφεῖται, καὶ ἐγκαταλέλειπται, ὡς ἔρημος. Ἐκεῖ νεμηθήσεται μόσχος, καὶ ἐκεῖ κοιτασθήσεται, καὶ ἀναλώσει τοὺς κλάδους αὐτῆς. Ἐν τῷ ξηρανθῆναι τὸν θερισμὸν αὐτῆς, συντριβήσονται. Οἷς καὶ τὰ τῶν λοιπῶν ἑρμηνευτῶν συμφωνεῖ.","english":"I will not abandon Ephraim to be wiped out, because I am God in you, and not a holy man in you. For as God he has an ineffable gentleness. But some say that they did not meet with the like treatment. For they themselves set up idols to destroy his divinity, as far as lay in their power; but he does not utterly destroy them, but partly rebuking them, partly reminding them of the good things they had obtained, he brought about the recall from captivity. And when he says, Were you not the one who in your harsh spirit plotted to destroy them? he reminds them of the threat which they boldly made against the idols, promising to wipe them out, urging them to bring the promise to fulfillment. For in this way, he says, you will also be cleansed from your sins. But let us return to the first interpretation. For since the apostles had done these things and had filled the earth with the preaching, the flock that was inhabited of old will be released. For it did not receive the good shepherd who laid down his own life for the sheep. Therefore they made their own souls, as it were certain lands, a pasture, which the boar from the thicket ravaged, and the wild beast devoured, and in them those who destroy rested. Symmachus rendered these things thus: For a city fortified alone, beautiful, has been left and abandoned, as a desert. There a calf shall be fed, and there it shall lie down, and it shall consume its branches. When its harvest is dried up, they shall be crushed. With which the renderings of the other translators also agree.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":372,"ref":"p372","source":"Αὔτη δέ ἐστιν ἡ καὶ πρὶν εἰρημένη πόλις ὀχυρὰ καὶ ἀμπελὼν ἡ καλὸς, ἥν φησιν ἔρημον ἔσεσθαι μετὰ τὸ τῶν ἀποστόλων πανταχοῦ κυρωθῆναι τὸ κήρυγμα, καὶ τὴν τῆς εἰδωλολατρείας καθαίρεσιν. Τινές φασιν. ὡς εἰπὼν μὴ τὴν ἴσην ἀπαιτηθήσεσθαι δίκην ὧν κατὰ τῶν ἁγίων ἐπλημμέλησεν Ἰσραὴλ, ἐπάγει ποῖον ἄρα τὸ μέτρον τῆς ἐπ' αὐτοῖς ἔσται κινήσεως. Μαχόμενος καὶ ὀνειδίζων ἐξαποστελεῖ αὐτοὺς, δηλονότι τῆς πρὸς αὐτὸν οἰκειότητος. Ἀπεπέμψατο γὰρ τὸν Ἰσραὴλ ὁ Σωτὴρ μαχόμενος, ἀντὶ τοῦ ἐπιπλήττων. Ἔφασκε γὰρ ὀνειδίζων αὐτοῖς· \"Ἱερουσαλὴμ, Ἱερουσαλὴμ, ἡ ἀποκτείνουσα τοὺς προφήτας,\" καὶ τὰ ἐφεξῆς. Ὁρᾷς ὡς ἐπιπλήττων, αὐτοὺς ἀπεπέμψατο. Ἀλλὰ σέσωσται τὸ κατάλειμμα, καθά φησιν Ἡσαΐας· \"Ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ, ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα σωθήσεται.\" Ὀνειδίζει δὲ καὶ ὁ προφήτης μετὰ παῤῥησίας αὐτοῖς, ὡς μελέτην πεποιημένοις ἀναιρεῖν τοὺς ἁγίους. Κἂν ἀρνήσησθε, φησὶν, μάρτυς ὁ λέγων· \"Τίνα γὰρ τῶν προφητῶν οὐκ ἀπέκτειναν οἱ πατέρες ὑμῶν;\" Καὶ πάλιν· \"Ὅτι οὐκ ἐνδέχεται προφήτην ἀπολέσθαι ἔξω Ἰερουσαλήμ.\" Διὰ μέσου δὲ τούτους ἐλέγξας, πάλιν ἔχεται τῆς πρώην ἀκολουθίας ὡς ἐκ Θεοῦ λέγων. Διὰ τοῦτο ἀφαιρεθήσεται ἡ ἀνομία Ἰακώβ. Διὰ τοῦτο ποῖον; ἐπειδὴ οὐχ ὡς αὐτὸς ἀνεῖλεν,","english":"This is the city that was also spoken of before, strong and a good vineyard, which he says will be deserted after the preaching of the apostles has been ratified everywhere, and after the destruction of idolatry. Some say that, having said that Israel would not be required to pay an equal penalty for the offenses it committed against the saints, he then adds what, after all, will be the measure of the movement against them. Striving and reproaching, he will send them away, evidently from their kinship with him. For the Savior sent Israel away striving, that is, rebuking. For he kept saying, reproaching them: \"Jerusalem, Jerusalem, the one that kills the prophets,\" and the verses that follow. You see how, rebuking, he sent them away. But the remnant has been saved, as Isaiah says: \"If the number of the sons of Israel be as the sand of the sea, the remnant shall be saved.\" And the prophet also reproaches them with boldness, as those who have made it their practice to kill the saints. And even if you deny it, he says, the one who speaks is a witness: \"For which of the prophets did your fathers not kill?\" And again: \"For it is not possible for a prophet to perish outside Jerusalem.\" And having refuted them in between, he again takes up the sequence from before, speaking as from God: Therefore the lawlessness of Jacob shall be taken away. Therefore—what? Because, whereas he himself did not slay them,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":373,"ref":"p373","source":"οὕτως ἀναιρεθήσεται. Ἀνήσει γὰρ καὶ αὐτῷ κατὰ καιροὺς τὰ ὀφλήματα. Καὶ τοῦτό ἐστιν ἡ εὐλογία αὐτοῦ. Εἰ γὰρ ἀπῄτει πρὸς ἀξίαν τὴν δίκην, οὐκ ἂν ἔργῳ προῆλθε τὸ ῥηθὲν Ἀβραὰμ, \"Εὐλογῶν εὐλογήσω σε, καὶ πληθύνων πληθυνῶ σε,\" τοσαῦτα πεπλημμεληκότων τῶν ἐξ αὐτοῦ. Πότε δὲ, φησὶν, ἔσῃ τῶν πλημμελημάτων ἐλεύθερος; ὅτε οἱ διὰ πίστεως κεκλημένοι τῆς ἀρχαίας καταστρατεύσωνται πλάνης, πᾶν αὐτῆς ἐξαλείφοντες λείψανον, συμφώνως τοῖς ἀποστολικοῖς· ὅτ' ἂν δὲ τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε πᾶς Ἰσραὴλ σωθήσεται. Κατοικούμενον δὲ ποίμνιον ὀνομάζει τὸν Ἰσραὴλ, ὡς πάλαι ποιήσεσιν ἀγαθοῖς πληθυνόμενον. Ὃ καταλειφθὲν οἱ νοητοὶ κατανεμεθήσονται θῆρες, μηδενὸς ἔτι τὰς πονηρὰς ἀποσοβοῦντος δυνάμεις. Ἀλλ' οὐδὲ Ῥωμαῖοι δηλοῦντες ἀπεῖπον πρινὴ καὶ τῶν σμικροτάτων ἀπέδειξαν ἔρημον. Τινὲς δὲ βόσκημα τὴν ἐκ τῶν πολεμίων φορολογίαν σημαίνειν φασίν. Ὡς γὰρ εὐλογίαν παυομένοις τῆς εἰδωλολατρείας ἐπήγγελται, οὕτως ἐρημίαν μετὰ δουλείας τοῖς ἀπομείνασιν. ιαιγʹ. Γυναῖκες ἐρχόμεναι ἀπὸ θέας, δεῦτε. Οὐ γὰρ λαός ἐστιν ἔχων σύνεσιν· διὰ τοῦτο οὐ μὴ οἰκτειρήσει ὁ ποιήσας αὐτοὺς, οὐδὲ πλάσας αὐτοὺς, οὐ μὴ ἐλεήσει. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, συμφράξει Κύριος ἀπὸ τῆς διώρυγος τοῦ ποταμοῦ ἕως Ῥινοκούρων9, κ.τ.λ. Τὴν παντελῆ τῶν ἐκ περιτομῆς ἐρημίαν εἰπὼν, ὡς ἀνδρῶν οὐχ εὑρισκομένων ἐν αὐτοῖς σωτηρίας ἀξίων, ἀνακαλεῖται γυναῖκας τῶν παραδόξων ἔργων εἰς μαρτυρίαν, ὡς ἂν ἐλθοῦσαι φωτίσαιεν τὸν ἐν σκότῳ καθήμενον λαὸν, καὶ τὴν πόλιν αὐτῶν τὴν ἀφειμένην. Διὸ κατὰ τὸν Ἀκύλαν εἴρηται· Γυναῖκες ἐρχόμεναι φωτίζουσιν αὐτήν.","english":"it will be destroyed in this way. For he will also remit its debts in due time. And this is his blessing. For if he had exacted justice according to worth, the word spoken to Abraham would not have come to pass in deed: \"Blessing I will bless you, and multiplying I will multiply you,\" since those descended from him had sinned so greatly. But when, he says, will you be free from your offenses? When those called through faith have campaigned against the ancient error, wiping out every remnant of it, in agreement with the apostolic writings; and when the fullness of the Gentiles has come in, then all Israel will be saved. He calls Israel a inhabited flock, as once multiplied by good pastures. When it is left behind, the noetic beasts will divide it among themselves, since no one any longer drives off the evil powers. But not even the Romans, when they declared it, stopped before they had made it desolate of even the smallest things. Some say that \"pasture\" signifies the taxation imposed by enemies. For just as blessing was proclaimed to them when they ceased from idolatry, so desolation with slavery was proclaimed to those who remained. 91. Women coming from the spectacle, come. For it is not a people that has understanding; therefore the one who made them will not have pity, nor will the one who formed them have mercy. And it will be in that day, the Lord will gather from the channel of the river to Rhinocorura, etc. Having spoken of the complete desolation of those of the circumcision, since no men worthy of salvation are found among them, he summons women as witnesses of the extraordinary works, so that having come they might enlighten the people sitting in darkness, and their city that has been abandoned. Therefore according to Aquila it is said: Women coming enlighten it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":374,"ref":"p374","source":"Κατὰ δὲ τὸν Σύμμαχον· Γυναῖκες ἐρχόμεναι καὶ δηλοῦσαι αὐτήν. Τίνες δὲ αὗται, μανθάνωμεν. Φησίν· \"Ἦσαν ἐκεῖ γυναῖκες πολλαὶ ἀπὸ μακρόθεν θεωροῦσαι αἵτινες ἠκολούθησαν αὐτῷ ἀπὸ τῆς Γαλιλαίας διακονοῦσαι αὐτῷ,\" ὧν ἐπάγει τὰ ὀνόματα. Λουκᾶς δὲ, \"Κατακολουθοῦσαι γυναῖκές τινες, αἵ τινες ἦσαν συνεληλυθυῖαι ἐκ τῆς Γαλιλαίας αὐτῷ, ἐθεάσαντο τὸ μνημεῖον, καὶ ὡς ἐτέθη τὸ σῶμα αὐτοῦ. Αἵτινες μαθοῦσαι τὰ περὶ τῆς ἀναστάσεως τοῦ Σωτῆρος, ὑπέστρεψαν ἀπὸ τοῦ μνημείου εὐαγγελιζόμεναι πάντα τοῖς ἀποστόλοις.\" Ἐπεὶ τοίνυν ὁ λαὸς ὁ μὴ ἔχων σύνεσιν, τῷ κηρύγματι τῶν ἀποστόλων οὐκ ἐπείθετο, καί τοι τῶν ἐθνῶν παραδεχομένων τὸν λόγον, τούτου χάριν τὰς γυναῖκας τὸ θεῖον Πνεῦμα καλεῖ. Τοὺς γὰρ ἀποστόλους διέβαλλον, ὡς νυκτὸς κλέψαντας τοῦ Σωτῆρος τὸ σῶμα. Διὸ τὰς ἀνυπόπτους καλεῖ τῶν ἀνοήτων εἰς ἔλεγχον. Μόνοι γὰρ ἀπειθοῦσι, πανταχοῦ τῆς οἰκουμένης Ἐκκλησίας ὁρῶντες, τὴν ἔνθεον ἀρετὴν τοῦ εὐαγγελικοῦ μὴ συνορῶντες κηρύγματος. Γυναῖκες δὲ πρῶται πιστεύονται τὴν ἀνάστασιν, ἐπεὶ καὶ γυνὴ πρώτη τοῦ ὄφεως τὴν ἀπάτην ἐδέξατο. Διὰ τῆς οὖν ἀποστολῆς τῶν δεινῶν ἐγκλημάτων ἀποκρούονται τὴν αἰτίαν. Εἴρηται γὰρ πρὸς αὐτὰς τὸ χαίρετε παρὰ τοῦ τὴν ἀρὰν ἐπιθέντος ἐν ἀρχῇ, \"Ἐν λύπαις τέξῃ τέκνα,\" πρὸς Εὔαν εἰπόντος. Ὡς ἀνοήτους δὲ τοὺς Ἰουδαίους οὐκ ἐλεήσειν φησίν. Ἐν δὲ τῷ καιρῷ λέγει τῷ δηλουμένῳ, συμφράξει Κύριος ἀπὸ τῆς διώρυγος τοῦ ποταμοῦ ὅπερ πατάξει ἑρμήνευσαν οἱ λοιποὶ, δηλοῦντες πατάξειν Κύριον τοὺς ἀπίστους ἐκείνους, καὶ τὸν λαὸν τὸν ἀσύνετον.","english":"But according to Symmachus: \"Women coming and pointing her out.\" And who these are, let us learn. He says: \"There were there many women beholding from afar, who had followed him from Galilee, ministering to him,\" whose names he then adds. And Luke: \"Certain women who had followed, who had come together with him from Galilee, beheld the tomb, and how his body was laid. And they, having learned the things concerning the resurrection of the Savior, returned from the tomb announcing all things to the apostles.\" Since, therefore, the people who had no understanding did not obey the preaching of the apostles, although the Gentiles received the word, for this reason the divine Spirit calls the women. For they slandered the apostles, as having stolen the Savior's body by night. Therefore he calls the unsuspected women as a refutation of the foolish. For they alone disobey, seeing churches everywhere throughout the inhabited world, not perceiving the divinely inspired virtue of the gospel preaching. And women are the first to be believed concerning the resurrection, since a woman also was the first to receive the deception of the serpent. Through the mission of the women, then, the charge of dreadful accusations is repelled. For it was said to them, \"Rejoice,\" by the one who imposed the curse in the beginning, when he said to Eve, \"In sorrows you shall bear children.\" And he says that he will not have mercy on the Jews as being without understanding. And in the time, he says, that is indicated, the Lord will shut up from the channel of the river—which the others interpreted as \"he will strike,\" indicating that the Lord will strike those unbelievers, and the people without understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":375,"ref":"p375","source":"Εἶτα τόπον ἀφορίζει ἀπὸ τοῦ ῥείθρου ποταμοῦ ἕως τοῦ χειμάῤῥου Αἰγύπτου, κατὰ Σύμμαχον, ᾧπερ ἰσοδυναμοῦσι καὶ οἱ λοιποὶ περιορίζοντος τοῦ λόγου τὸν κατ' Ἰουδαίων ὑπὸ Ῥωμαίων γενησόμενον πόλεμον, ἀπὸ ποταμοῦ τάχα τοῦ Ἰορδάνου μέχρι τοῦ χειμάῤῥου Ῥεινοκορούρων, ἥπερ ἐστὶν Αἰγύπτου μεθόριον. Ἀλλὰ τούτους μὲν, φησὶ, ῥαβδίσει Κύριος αὐτὸς, ἐπάγων αὐτοῖς τὴν μάστιγα τὴν ἐπιστρεπτικὴν, τὸ τῶν πολεμίων στρατόπεδον. Διὸ καὶ ἄνω ἔλεγεν· \"Οὐαὶ Ἀσσυρίοις, ἡ ῥάβδος τῆς ὀργῆς, καὶ τοῦ θυμοῦ ἐν ταῖς χερσὶν αὐτῶν.\" Τινὲς δὲ φασὶν, ὡς Ἰουδαίας ὅροι Εὐφράτης καὶ Ῥεινοκόρουρα. Τὸ δὲ συμφράξει, ἀντὶ τοῦ πολιορκήσει, καὶ θλίψει. Ἡ γὰρ σύμφραξις, συγκλεισμός ἐστιν ἀφύκτων κακῶν. Ἀλλὰ καὶ συγκέκλεισται τῶν Ἰουδαίων ὁ νοῦς οὐ προσιεμένων τῆς ἀληθείας τὸ φῶς.\n\n\"Πώρωσις\" γὰρ, κατὰ τὸν θεῖον Ἀπόστολον, \"ἀπὸ μέρους γέγονε τῷ Ἰσραήλ, καὶ ἄχρι σήμερον ἡνίκα ἀναγινώσκηται Μωσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται.\" Τοῖς δὲ τοῦ λόγου κήρυξιν ἑξῆς προστάττει λέγων ὁ Κύριος· Ὑμεῖς δὲ συναγάγετε κατὰ ἕνα τοὺς υἱοὺς Ἰσραήλ. Εἰ γὰρ καὶ μὴ βούλωνται ἀθρόως προσιέναι τῇ πίστει (λαὸς γὰρ οὐκ ἔχων ἐστὶ σύνεσιν), ἀλλ' οὖν ἀγαπητὸν βραχεῖς τινας καθ' ἕνα συναγαγεῖν, οἷς καὶ Πέτρος ὁ μέγας ἐβόα· \"Καὶ νῦν, ἀδελφοὶ, οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε καθὰ καὶ οἱ ἄρχοντες ὑμῶν. Μετανοήσατε οὖν καὶ βαπτισθήτω ἕκαστος ὑμῶν ἐπὶ τῷ ὀνόματι τοῦ Κυρίου \" ΚΕΦΑΛ. ΚΗʹ. ακβʹ. Οὐαὶ τῷ στεφάνῳ τῆς ὕβρεως, οἱ μισθωτοὶ Ἐφραΐμ. Τὸ ἄνθος τὸ ἐκπεσὸν ἐκ τῆς δόξης ἐπὶ τῆς κορυφῆς τοῦ ὄρους τοῦ παχέος, οἱ μεθύοντες ἄνευ οἴνου.","english":"Then he marks out a territory from the stream of the river as far as the brook of Egypt, according to Symmachus, with whom the rest also agree, the word delimiting the war that would come upon the Jews at the hands of the Romans, from the river—perhaps the Jordan—as far as the brook of Rhinocorura, which is the border of Egypt. But these, he says, the Lord himself will beat with a rod, bringing upon them the scourge that turns them back, namely the army of the enemies. Therefore also above he said: \"Woe to the Assyrians, the rod of anger, and of wrath in their hands.\" But some say that the boundaries of Judea are the Euphrates and Rhinocorura. And \"he will shut them in\" is used in place of \"he will besiege\" and \"he will afflict.\" For shutting in is a confinement of inescapable evils. But the mind of the Jews has also been shut in, since they do not admit the light of the truth.\n\nFor \"hardening,\" according to the divine Apostle, \"has come upon Israel in part, and to this day, whenever Moses is read, a veil lies upon their heart.\" But to the heralds of the word the Lord next commands, saying: But you, gather the sons of Israel one by one. For even if they do not wish to come to the faith all at once (for it is a people without understanding), yet it is at least desirable to gather a few, one by one, to whom also the great Peter cried out: \"And now, brothers, I know that you acted in ignorance, as also your rulers did. Repent therefore, and let each of you be baptized in the name of the Lord.\" CHAPTER 28. 22. Woe to the crown of insolence, the hired men of Ephraim. The flower that has fallen from glory upon the top of the fat mountain, those drunk without wine.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":376,"ref":"p376","source":"Ἰδοὺ ἰσχυρὸν καὶ σκληρόν9, κ.τ.λ.... ἐλευθερίαν προσίεσθαι τῶν τύπων ἀφεμένους. \"Πνεῦμα γὰρ ὁ Θεὸς, καὶ τοὺς προσκυνοῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ, δεῖ προσκυνεῖν.\" Δεσμὸς δὲ ὁ νόμος δικαιῶν μὲν οὐδένα, κατασφίγγων δέ πως εἰς κόλασιν. Καὶ Δαβὶδ δὲ προθύμως συμβουλεύων ἐπὶ τὴν χάριν ἰέναι τὴν διὰ πίστεως, \"Διαῤῥήξωμεν, φησὶ, τοὺς δεσμοὺς αὐτῶν, καὶ ἀποῤῥίψωμεν ἀφ' ἡμῶν τὸν ζυγὸν αὐτῶν,\" τὸ ἐκ νόμου βάρος αὐτοῖς ἐπικείμενον, ᾧ τοὺς ὑπὸ χεῖρας οἱ τῶν Ἰουδαίων ὑπῆγον διδάσκαλοι. Προτιμήσατε δὲ, φησὶ, τούτων τὴν σύντομον τῆς πίστεως χάριν, οὐ κατὰ τὰς μακρὰς οὖσαν περιόδους τοῦ γράμματος, ἥτις ἐδόθη πάσῃ τῇ γῇ, μόνοις δοθέντος Ἰουδαίοις τοῦ νόμου. Μωσῆς μὲν γὰρ ἔλεγεν· \"Ἄκουε, Ἰσραήλ.\" 2245 Ὁ Χριστὸς δὲ διὰ τοῦ ψάλλοντος, \"Ἀκούσατε ταῦτα, πάντα τὰ ἔθνη.\" Τινὲς δέ φασι τὸ, καὶ ὑμεῖς μὴ εὐφρανθείητε, ἁρμόττειν μὲν καὶ πρὸς τὸν Ἰσραὴλ μὴ ἐπιμένειν τῇ τῶν ἁμαρτημάτων ἡδονῇ παραινοῦν, μηδὲ δεσμεῖν ἑαυτοὺς ἁμαρτήμασιν, πρὸς δὲ τὴν τῆς κρίσεως ἀκοὴν ὑποστέλλεσθαι· ἁρμόττειν δὲ καὶ πρὸς τὰ ἔθνη, ὡς οὐδὲ χαίρειν ὑμᾶς ἐπὶ τῇ τῶν Ἰσραηλιτῶν τιμωρίᾳ. Διαβήσεται γὰρ καὶ εἰς ὑμᾶς τὰ τῆς τίσεως ἁμαρτάνοντας. κγκθʹ. Ἐνωτίζεσθε καὶ ἀκούετε τῆς φωνῆς μου. Προσέχετε, καὶ ἀκούετε τοὺς λόγους μου, μὴ ὅλην τὴν ἡμέραν μέλλει ὁ ἀροτριῶν ἀροτριᾷν; ἢ σπόρον προετοιμάσαι, πρὶν ἐργάσασθαι τὴν γῆν; οὐχ ὅταν ὁμαλίσῃ τὸ πρόσωπον αὐτῆσ9, κ.τ.λ.","english":"Behold, the strong and hard one, etc. ... to accept freedom, having let go of the types. \"For God is Spirit, and those who worship him must worship in spirit and truth.\" The law is a bond that justifies no one, but somehow binds them fast for punishment. And David also, eagerly advising them to go to the grace that is through faith, says, \"Let us break their bonds, and let us cast off from us their yoke,\" the burden from the law laid upon them, with which the teachers of the Jews subjected those under their hand. But prefer, he says, the brief grace of faith over these things, which is not according to the long cycles of the letter, which was given to all the earth, whereas the law was given to the Jews alone. For Moses said, \"Hear, Israel.\" But Christ through the psalmist, \"Hear these things, all you nations.\" And some say that the phrase, \"and do not you rejoice,\" is fitting also for Israel, advising them not to persist in the pleasure of sins, nor to bind themselves with sins, but to be restrained at the hearing of judgment; and it is fitting also for the nations, that you should not rejoice over the punishment of the Israelites. For the things of vengeance will pass over to you also when you sin. 2245. Give ear and hear my voice. Attend, and hear my words: does the plowman plow all day long? Or prepare seed before working the ground? Is it not when he has made level the face of it, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":377,"ref":"p377","source":"Τῷ στεφάνῳ τῆς ὕβρεως, τῷ τὸν ἔντιμον ἀποδοκιμάσαντι λίθον, ἔτι παρακελεύεται τὰ μὲν ὦτα παρέχειν τῇ δι' ἀέρος φερομένῃ φωνῇ, πειθαρχεῖν δὲ τοῖς λεγομένοις, καὶ κατανοεῖν τὰ λεγόμενα. Εἶθ' ὑποδείγματι κέχρηται, διδάσκων αὐτοὺς, ὡς ὄντες δυνατοὶ δυνατῶς ἐτασθήσονται. Ἄρχοντες γὰρ ἦσαν καὶ ἱερεῖς, καὶ διδάσκαλοι. Καιρὸς γὰρ, φησὶν, ἀρότρου καὶ σπόρου διάφορος. Καὶ παραλλάττει τῶν καρπῶν μετὰ θέρος ἡ κάθαρσις, τῶν μὲν ἀμάξης δεομένων, καὶ τεμνόντων τροχῶν ὅσοι τῶν ἄλλων ἁδρότεροι· τῶν δὲ μόναις ἀρκουμένων ῥάβδοις οἵπερ εἰσὶν ἀσθενέστεροι. Οὕτω καὶ ὁ τοῦ Θεοῦ λόγος γεωργῶν τὰς ψυχὰς, ἐν καιρῷ μὲν αὐτὰς διδασκαλίᾳ νεοῖ, ἀναῤῥηγνύση τοὺς λανθάνοντας λογισμούς. Ὅθεν δὲ καί φησιν· \"Νεώσατε ἑαυτοῖς νεώματα, καὶ μὴ σπείρηται ἐπ' ἀκάνθαις.\" Ἐπειδ' ἂν δὲ τὸ οἱονεὶ πρόσωπον ὁμαλισθείη τῆς γῆς, πάσης ἀκανθώδους ἀνατραπείσης κακίας, τηνικαῦτα τοῖς ὑποκειμένοις κατάλληλα καταβάλλει τὰ σπέρματα, μείζω τε καὶ βραχύτερα. Διαιρέσεις γὰρ χαρισμάτων εἰσίν. Παρόντος δὲ τοῦ θερισμοῦ (συντέλειαν δὲ τοῦτον δηλοῦν ἐδίδαξεν ὁ Χριστὸς), τότε τοὺς ἀξίους τῶν σπερμάτων ἀπαιτήσει καρπούς. Τῶν δὲ μὴ παρεχόντων, οἱ μὲν τὰ σμικρὰ λαβόντες, μετρίαν, οἱ δὲ τὰ μεγάλα, μεγίστην εἰσπραχθήσονται δίκην, ὥσπερ οἱ μεγάλων ἀξιωθέντες, ἱερεῖς, καὶ γεγονότες στέφανος ὕβρεως μισθωτοί τε Ἐφραΐμ, ὡς διαστρέψαι μὲν τὸν λαὸν, ἀποδοκιμάσαι δὲ λίθον τὸν ἐκλεκτόν.","english":"To the crown of insolence, to that which rejected the precious stone, he further exhorts them to lend their ears to the voice borne through the air, to obey what is said, and to understand what is said. Then he uses an example, teaching them that, being mighty, they will be tested mightily. For they were rulers and priests and teachers. For the season, he says, of the plough and of the seed is different. And the cleansing of the fruits after summer differs, since some need a wagon, and wheels cut down those who are stouter than the rest; while others are content with rods alone, those who are weaker. So too the word of God, cultivating souls, in due season renews them by teaching, which breaks up the thoughts that lie hidden. Whence also he says: \"Break up for yourselves fallow ground, and do not sow among thorns.\" And when the face, so to speak, of the earth has been made level, all thorny wickedness having been overturned, then he casts down seeds suited to the subjects, both greater and smaller. For there are divisions of gifts. But when the harvest is present (and Christ taught that this signifies the consummation), then he will exact from those worthy of the seeds their fruits. But of those who do not provide them, those who received the small things will be exacted a moderate penalty, and those who received the great things the greatest penalty, just as those who were deemed worthy of great things, priests, and who became a crown of insolence and hirelings of Ephraim, so as to pervert the people and to reject the chosen stone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":378,"ref":"p378","source":"Τὸ δὲ, καὶ παιδεύσῃ κρίματι Θεοῦ, ἢ κατὰ Σύμμαχον, καὶ παιδεύσει αὐτὸν εἰς κρῖμα ὁ Θεὸς αὐτοῦ παρίστησιν ὡς φυσικῇ διδασκαλίᾳ γεωργὸς, καὶ δοθείσῃ παρὰ τοῦ Θεοῦ, τὰ περὶ τῆς διαφόρου τῶν καρπῶν κρινεῖ καθάρσεως. Ἀντὶ δὲ τοῦ, τὸ δὲ κύμινον μετὰ ἄρτου βρωθήσεται, Σύμμαχός φησιν· Κύμινον δὲ ἐν βακτηρίᾳ, ἄρτος δὲ λεπτοκοπηθήσεται. Τὸ ἄρτος ἀντὶ τοῦ σῖτος\n\nεἰπών. Ἀντὶ δὲ τοῦ, οὐ γὰρ εἰς τὸν αἰῶνα ἐγὼ ὑμῖν ὀργισθήσομαι. Οὐδὲ φωνὴ τῆς πικρίας μοῦ καταπατήσει ὑμᾶς, Θεοδοτίων καὶ Σύμμαχος ἐξέδωκαν. Ἁλλ' οὐκ εἰς τέλος ἀλοῶν ἀλοήσει αὐτὸν, οὐδὲ ταράξει τροχὸς ἀμάξης αὐτοῦ, οὐ δὲ ταῖς ὁπλαῖς αὐτοῦ λεπτυνεῖ αὐτόν. Τοῦτ' ἔστιν, Ἐπειδ' ἂν ὁ τῆς ἁμάξης τροχὸς περιέλθῃ τὸν σῖτον λεπτύνων, τὴν περὶ αὐτὸν καλάμην ὁμοῦ καὶ τῶν βοῶν ταῖς ὁπλαῖς αὐτὴν λεπτυνόντων, αὐτὸν οὐκ ἀφανίσει τὸν σῖτον· ὥσπερ οὖν οὐδὲ τῶν ψυχῶν τὴν οὐσίαν ἡ κόλασις. Ὅπερ οἱ ἑβδομήκοντα νοοῦντες ἐξέδωκαν, Οὐ γὰρ εἰς τὸν αἰῶνα ἐγὼ ὑμῖν ὀργισθήσομαι. Τοῦτ' ἔστιν οὐ πρὸς ἀπώλειαν οὐσίας κολάζω, καθάπερ οὐ δὲ τροχὸς ἁμάξης ἀφανίζει τὸν σῖτον, ἀλλὰ καθαρὸν ἀπεργάζεται. Ταῦτα δέ φησι, πάντα ὥσπερ εἰ τέρατα τοῖς μὴ νοοῦσιν ὑπάρχοντα οὐκ ἄνθρωπος ἔφη, ἀλλὰ Θεὸς ἀπεφήνατο. Εἰ δὲ πρὸς Θεοῦ βουλὴν δύνασθε παραμυθίαν εὑρεῖν, ματαίαν ταύτην ὑψώσατε. Κατὰ δὲ Σύμμαχον, Καί γε τοῦτο παρὰ Κυρίου δυνάμεων ἐξῆλθεν πάλαι, ἐδόξασε βουλὴν, ἐμεγάλυνε σωτηρίαν. Τὴν δὲ πᾶσαν ῥῆσιν οὕτω τινὲς ἐξηγήσαντο.","english":"But the phrase \"and you will be instructed by the judgment of God,\" or according to Symmachus, \"and his God will instruct him for judgment,\" presents him as a farmer, by natural teaching and by teaching given from God, judging the matters concerning the different cleansing of the fruits. And instead of \"but the cumin shall be eaten with bread,\" Symmachus says: \"But cumin with a staff, and bread shall be finely cut.\" He said \"bread\" instead of \"grain.\" And instead of \"for I will not be angry with you forever,\" and \"neither shall the voice of my bitterness trample you,\" Theodotion and Symmachus published: \"But he will not thresh him completely, nor will the wheel of his cart trouble him, nor will he make him fine with his hooves.\" That is: whenever the wheel of the cart goes around making the grain fine, along with the chaff around it and the oxen making it fine with their hooves, it will not destroy the grain itself; just as, then, punishment does not destroy the substance of souls either. Understanding this, the Seventy published: \"For I will not be angry with you forever.\" That is, I do not punish for the destruction of substance, just as the wheel of a cart does not destroy the grain, but makes it clean. And he says these things, all of them, as if they were wonders to those who do not understand—not a man said them, but God declared them. But if you are able to find consolation from the counsel of God, you have exalted it in vain. And according to Symmachus: \"And indeed this came from the Lord of hosts long ago; he glorified counsel, he magnified salvation.\" And some have expounded the whole passage in this way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":379,"ref":"p379","source":"Χριστοῦ παρενήνεκται πρόσωπον πρὸς πειθὼ τῶν εὐαγγελικῶν κηρυγμάτων τὸν Ἰσραὴλ ἐπαγόμενον, πρὸς ἃ, φησὶ, προσοχῆς χρεία πολλῆς, καὶ ῥᾳθύμως ἀκούειν οὐ δεῖ, φυλάττεσθαι δὲ τὸ, καὶ μετὰ ταῦτα πάλιν τῆς νομικῆς λατρείας ἀντέχεσθαι. Κατὰ τὸν θεῖον Ἀπόστολον γὰρ, \"Κατηργήθητε ἀπὸ Χριστοῦ, οἵτινες ἐν νόμῳ δικαιοῦσθε, τῆς χάριτος ἐξεπέσετε.\" Δηλοῖ δὲ πάλιν ἡ προσοχὴ, τὸ κἀν ταῖς τοῦ νόμου σκιαῖς τὸν Χριστὸν εὑρίσκειν τυπούμενον. Οὐ γὰρ ἀλλότρια παραγγέλλω τοῦ νόμου, εἴγε νοοῖτο πνευματικῶς. \"Εἰ γὰρ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί. Περὶ γὰρ ἐμοῦ ἐκεῖνος γέγραφε.\" Προφάσει γὰρ τῆς τοῦ νόμου φυλακῆς, ὡς εὐσεβοῦντες δῆθεν ἐδίωκον Ἰησοῦν, ὡς ἀλλότρια ταύτης διδάσκοντα. Διό φησι, μὴ ὅλην τὴν ἡμέραν ἀροτριάσει ὁ ἀροτριῶν, δηλῶν ὡς ἀκανθώδει γῇ παρέοικε τῶν εἰδωλολατρούντων ὁ νοῦς, καὶ δεῖται λόγου, κατηχητικοῦ ἀρότρου δίκην αὐτὸν ἀναπτύσσοντος, ὡς ἂν εὐτρεπισθείη πρὸς τὸν σπόρον τὸν ἄνωθεν, καὶ καρποφορῆσαι δυνήσηται. Τοῦτο γέγονε τοῖς υἱοῖς Ἰσραὴλ ἐξελθοῦσι μὲν Αἰγύπτου, τὸν δὲ νόμον δεξαμένοις ὡς ἄροτρον. Ὡς ἂν κατεσκληκυῖαν αὐτῶν τῆς ψυχῆς ἀνατέμῃ τὴν γῆν. Δεῖ τοίνυν τοῦ ἀρότρου παυσαμένου, τὸν εὐαγγελικὸν ὑποδέχεσθαι σπόρον, καὶ παυσαμένων τῶν τύπων, δέξασθαι τὴν ἀλήθειαν. Ὁ δὲ γεωργὸς, φασὶ, κἂν ὁμαλίσῃ τὴν γῆν, οὐκ εὐθὺς καταβάλλει σπέρματα στερεώτερα. Τῶν δὲ σμικροτέρων κατάρχεται, διὰ τούτων πρῶτον γυμνάζων τὴν γῆν. Οὗτος γὰρ ἐν τοῖς σοῖς ὁρίοις τεχνικὸς τῆς γεωργίας ὁ τρόπος.","english":"The person of Christ has been brought forward to persuade Israel, drawing them to the gospel proclamations, to which, he says, there is need of much attention, and one must not listen carelessly, but must guard against afterwards again clinging to the legal worship. For according to the divine Apostle, \"You have been severed from Christ, you who are justified in the law; you have fallen from grace.\" Attention again makes clear that even in the shadows of the law one finds Christ prefigured. For I do not command things alien to the law, if indeed it is understood spiritually. \"For if you believed Moses, you would believe me. For he wrote concerning me.\" For under the pretext of keeping the law, as though they were pious, they persecuted Jesus, as one teaching things alien to it. Therefore he says, the plowman will not plow the whole day, indicating that the mind of the idolaters resembles thorny ground, and needs a word, like a catechetical plow opening it up, so that it might be prepared for the seed from above and be able to bear fruit. This happened to the sons of Israel who came out of Egypt and received the law as a plow, so that it might cut open the ground of their soul, which had grown hard. It is necessary, then, that when the plow has ceased, they receive the gospel seed, and when the types have ceased, they receive the truth. But the farmer, they say, even if he levels the ground, does not immediately cast the firmer seeds. He begins with the smaller ones, first exercising the ground through these. For this is the skillful manner of farming in your territories.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":380,"ref":"p380","source":"Οὕτως οὖν ὁ νόμος ὁμαλίσας τὴν γῆν, τὰς ἀσθενεῖς σοι σκιὰς τῆς ἀληθείας ἐνέσπειρεν, οἰονεὶ κύμινον, καὶ μελάνθιον. Ἃ δὴ καθ' ἑαυτὰ παντελῶς οὐκ ἔστιν ἐδώδιμα, τῇ δὲ πρὸς ἕτερα γίνεται χρήσιμα συμπλοκῇ, κριθὴν καὶ σῖτον, τοῦτ' ἔστι, τὸν ἐκ τούτων ἄρτον γινόμενον. Οὕτω δεῖ τῇ πνευματικῇ διδασκαλίᾳ καὶ τὸν νόμον συμφέρεσθαι. Ἄλλως γὰρ ἀδρανοῦς ὄντος πρὸς ἁμαρτιῶν ἀποκάθαρσιν, ἀποκεκίνηται μὲν ἡ σκιὰ, τὸ δὲ ζωοποιὸν εἰσκεκόμισται κρῖμα, τοῦτ' ἔστι Χριστὸς συντετμημένη πίστει δικαιῶν, ὃ ποιεῖν οὐκ εἶχον αἱ μακραὶ τοῦ νόμου περίοδοι. Τῷ δὲ πιστεύοντι, καθάπερ κριτῇ τῷ Κυρίῳ τὰ πρακτέα προστάττοντι, καὶ τὰ τῆς πνευματικῆς εὐφροσύνης ἀκολουθεῖ. Ὡς χρησίμου δὲ πάλιν ἀντέχεται τοῦ παραδείγματος, δεικνὺς ὡς μετρία δίκη ῥᾳθυμοῦντας τοὺς νόμους μετήρχετο· καίτοι λέγων, \"Ὁ λαὸς οὗτος τοῖς χείλεσί με τιμᾷ,\" καὶ τὰ ἐπὶ τούτοις, καὶ ὅμως φιλανθρώπως ἐκόλαζεν, ὡσανεὶ ῥάβδῳ καθαρθείη μελάνθιον. Εἰ καὶ τηροῖτο δὲ, φησὶν, ὁ νόμος, καθ' ἑαυτὸν ἄχρηστος τῆς τοῦ ἄρτου δεόμενος συμπλοκῆς. Σαφῆ δὲ ποιῶν τὴν εἰρημένην φιλανθρωπίαν, ἐπήνεγκεν· Οὐ γὰρ εἰς τὸν αἰῶνα ὑμῖν ὀργισθήσομαι. Οὐδ' οὕτως ὑμᾶς ἡ ἐξ ἐμοῦ μέτεισι δίκη, ὡς καταπάτημα γενέσθαι τοῖς ἐξ ὀργῆς. Διὸ καὶ τέρας καλεῖ καὶ θαύματος ἄξιον, τὸ ἐν τοσούτοις ὄντα παραπτώμασιν ἐλεεῖσθαι τὸν Ἰσραήλ. Ὅθεν φησὶ, Βουλῆς ἀγαθῆς ἐπιλάβεσθε, καταιτιώμενος ὅτι ματαίαν παράκλησιν μέγα τι","english":"Thus then the law, having leveled the ground, sowed for you the weak shadows of the truth, as it were cumin and nigella. These things in themselves are not at all edible, but by combination with other things they become useful—barley and wheat, that is, the bread made from these. In this way the law must also be brought together with spiritual teaching. For otherwise, since it is powerless for the cleansing of sins, the shadow has been set aside, and the life-giving judgment has been brought in, that is, Christ, who justifies by a faith that has been cut short, which the long cycles of the law could not do. And for the one who believes, just as for the Lord who, like a judge, commands what must be done, the things of spiritual gladness also follow. And again he takes hold of the example as useful, showing that a measured judgment pursued those who were negligent of the laws; and yet saying, \"This people honors me with their lips,\" and what follows, and nevertheless he punished them in a humane way, as if nigella were cleansed with a rod. And even if the law were kept, he says, it is in itself useless, needing the combination with the bread. And making clear the humanity just mentioned, he added: For I will not be angry with you forever. Nor does the judgment from me pursue you in such a way as to become a trampling underfoot for those born of wrath. Therefore he also calls it a portent and worthy of wonder, that Israel, being in so many transgressions, is shown mercy. Hence he says, Take hold of good counsel, accusing them that their vain exhortation [is] some great thing","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":381,"ref":"p381","source":"καὶ ὑψηλὸν εἶναι χρῆμα νομίσαντες, τοῦ εἰκότος ἔξω ποι φέρονται. Εἴη δ' ἂν αὐτὴ, καθ' ἣν ἔλεγον· \"Ἐποιησάμεθα συνθήκην μετὰ τοῦ ᾅδου,\" καὶ τὰ ἐπὶ τούτοις. Ἤκουον γάρ· \"Καταιγὶς φερομένη ἐὰν παρέλθῃ, ἔσεσθε αὐτῇ εἰς καταπάτημα.\" ΚΕΦΑΛ. ΚΘʹ. α ηʹ. Οὐαὶ πόλις, Ἀριὴλ, ἣν ἐπολέμησε Δαβίδ· συναγάγετε γεννήματα ἐνιαυτὸν ἐπὶ ἐνιαυτόν. Φάγεσθε γὰρ σὺν Μωάβ. Ἐκθλίψω γὰρ Ἀριὴλ9, κ.τ.λ. Τὴν διὰ τῶν μετὰ χεῖρας ταλανιζομένην Ἀριὴλ καὶ αὐτοί φασιν, Ἰουδαίων παῖδες ὑπάρχειν τὴν Ἱερουσαλὴμ, λέγοντες ἰδίως τὸ θυσιαστήριον τὸ πρὸ τοῦ ναοῦ συνεστὸς, Ἀριὴλ ὠνομάσθαι. Τοιγαροῦν Ἰεζεκιὴλ ἐν τοῖς τελευταίοις τὸν ναὸν διαγράφων οὕτω φησί· \"Καὶ ταῦτα τὰ μέτρα τοῦ θυσιαστηρίου, ἐν πήχει πήχεως, καὶ παλαιστῆς.\" Καὶ προβάς· \"Καὶ ἀπὸ τοῦ Ἀριὴλ ὑπεράνω τῶν κεράτων πῆχυς· καὶ τὸ Ἀριὴλ πηχῶν δώδεκα·\" ἑρμηνεύεσθαι δέ φασι λέων Θεοῦ. Ὂν γὰρ Θεοῦ τὸ θυσιαστήριον, κατήσθιε πάντα τὰ ἐν αὐτῷ προσφερόμενα. Τινὲς δέ φασι τὴν πόλιν οὕτως εἰρῆσθαι, ἐπεὶ διὰ Θεοῦ, λέοντος δίκην, ἐσπάραττε τοὺς ἀνταίροντας. Τὸ δὲ, πόλις, ἣν ἐπολέμησε Δαβὶδ, οὔ φασιν εἰρῆσθαι ἐν τῷ Ἑβραϊκῷ, ἀλλὰ κατὰ τὸν Ἀκύλαν, πολίχνη παρεμβλήσεως Δαβίδ. Ἀλλοφύλων γὰρ οὖσαν, καὶ Ἰεβοῦς καλουμένην εἷλεν ὁ Δαβὶδ, τυφλοὺς καὶ χωλοὺς ἀποκτείνας τοὺς ἀνθεστηκότας αὐτῷ. Καθὰ καὶ Χριστὸς παρέστησε τοὺς ταύτης οἰκήτορας τυφλοὺς ὑπάρχοντας καὶ χωλοὺς, ὀρθοποδεῖν οὐκ ἐθέλοντας, οὐδὲ τὸ θεῖον εἰσδέχεσθαι φῶς, μάλιστα δὲ Γραμματεῖς τε καὶ Φαρισαίους. Ὅθεν Δαβὶδ μέν φησιν· \"Υἱοὶ ἀλλότριοι ἐπαλαιώθησαν, καὶ ἐχώλαναν ἀπὸ τῶν τρίβων αὐτῶν.\" Ὁ δὲ Παῦλος·","english":"And thinking it a lofty thing, they are carried off somewhere outside what is fitting. And this would be the very thing according to which they said, \"We have made a covenant with Hades,\" and the things that follow. For they heard: \"When a sweeping tempest passes by, you shall be for it a trampling underfoot.\" CHAPTER 29, verse 8. Woe to the city, Ariel, which David besieged; gather your produce year upon year. For you shall eat with Moab. For I will crush Ariel, etc. That Jerusalem is the Ariel troubled by the things at hand, the children of the Jews themselves also say, stating specifically that the altar standing before the temple was named Ariel. Therefore Ezekiel, when he describes the temple in the last chapters, says thus: \"And these are the measures of the altar, in a cubit of a cubit and a handbreadth.\" And proceeding: \"And from Ariel above the horns a cubit; and Ariel is twelve cubits;\" and they say it is interpreted as \"lion of God.\" For being God's, the altar devoured all the things offered on it. But some say the city was called this because through God, like a lion, it tore apart those who opposed it. But the phrase \"the city which David besieged\" they say is not in the Hebrew, but according to Aquila, \"a little city of the encampment of David.\" For being of the foreigners, and called Jebus, David took it, killing the blind and the lame who opposed him. Just as Christ also set before us its inhabitants as being blind and lame, not willing to walk uprightly, nor to receive the divine light, and especially the scribes and Pharisees. Whence David says: \"Foreign sons grew old, and became lame from their paths.\" But Paul:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":382,"ref":"p382","source":"\"Διὸ τὰς παρειμένας χεῖρας, καὶ τὰ παραλελυμένα γόνατα ἀνορθώσατε, καὶ τροχιὰς ὀρθὰς ποιεῖτε τοῖς ποσὶν ὑμῶν, ἵνα μὴ τὸ χωλὸν ἐκτραπῇ, ἰαθῇ δὲ μᾶλλον.\" Ὅτι δὲ καὶ τυφλοῖ δεδήλωκεν ὁ Σωτήρ· \"Εἰς κρῖμα, λέγων, ἐγὼ εἰς τὸν κόσμον τοῦτον ἦλθον, ἵνα οἱ μὴ βλέποντες βλέψωσι, καὶ οἱ βλέποντες τυφλοὶ γένωνται.\" Τὰ μὲν γὰρ ἔθνη προδήλως ἀνέβλεψαν, οἱ δὲ τὸν ἐκ νόμου φέροντες φωτισμὸν ἐτυφλώθησαν. Δύναται δὲ καὶ τὸ, ἣν ἐπολέμησε Δαβὶδ, ἀντὶ τοῦ, δι' ἣν ἐπολέμησε λέγεσθαι. Περὶ αὐτῇς οὖν ὁ προφήτης νῦν λέγει τῆς πόλεως ἀκολούθως τὰ προλαβόντα περὶ τῶν ἀρχόντων εἰπὼν, καὶ τοῦ στεφάνου τῆς ὕβρεως. Διὰ τὰς τούτων γὰρ παρανομίας, καὶ ἡ πόλις ἤμελλε πείσεσθαι. Τοῖς οὖν ταύτην οἰκοῦσι φησὶν, Ἕως ἔτι καιρὸς ἐστὶν, γεννήματα συναγάγετε, ἀδείας ὑμῖν δοθείσης ἐπ' ἐνιαυτὸν ἕνα, τὸν τῆς ἐπιδημίας λέγων καιρὸν, καθ' ὃν ἐκήρυττεν ὁ Χριστὸς, ἐνιαυτὸν Κυρίου δεκτὸν καὶ ἡμέραν ἀνταποδόσεως. Τάχα δὲ καὶ δεύτερον αὐτοῖς ἐνιαυτὸν, ἢ καὶ τρίτον ὡμιληκὼς φαίνεται. Συμβουλεύει τοίνυν, ἐν ὅσῳ καιρὸν εἶχον, τροφὰς ἐξ αὐτοῦ θησαυρίσαι πνευματικάς. Φάγεσθε γὰρ, φησὶ, συμβωὰμ, διὰ μιᾶς εἰδωλομανοῦς πόλεως τὰ ἔθνη δηλῶν. Κοινὴ γὰρ ἐν Ἐκκλησίᾳ τροφὴ τοῖς ἐκ τῶν δύο λαῶν. Φασὶ δὲ τὸ, φάγεσθε γὰρ σὺν Μωὰβ, μὴ κεῖσθαι κατὰ τὸ Ἑβραϊκὸν, μηδὲ παρὰ τοῖς ἄλλοις ἑρμηνευταῖς. Καὶ ἄλλως δὲ, φασὶν, ἐκ τῆς συμφράσεως τῆς ἑρμηνείας περιττὸν ἀποδείκνυται. Μὴ βουλομένων δὲ τὰς νοητὰς ὑμῶν συνάγειν τροφὰς, ἐκτρίψω τὴν Ἀριὴλ, ὅπερ ἐστὶν Ἱερουσαλήμ. Ἀντὶ δὲ τοῦ, Καὶ ἔσται αὐτῆς ἡ ἰσχὺς, καὶ ὁ πλοῦτος ἐμοὶ, Σύμμαχος ἔφη·","english":"Therefore lift up the hands that hang down and the knees that are paralyzed, and make straight paths for your feet, so that what is lame may not be turned aside but rather be healed.\" And the Savior has also indicated that he blinds: \"For judgment,\" he says, \"I came into this world, so that those who do not see may see, and those who see may become blind.\" For the nations plainly recovered their sight, but those who bore the illumination from the law were blinded. And it can also be said that \"which David fought against\" stands for \"on account of which he fought.\" The prophet now speaks about this city, having said the preceding things about the rulers and the crown of insolence in due order. For because of their lawlessness, the city too was about to suffer. So he says to those who dwell in it: \"While there is still time, gather the produce,\" since freedom from harm was granted to you for one year—meaning the time of the visitation, during which Christ proclaimed the acceptable year of the Lord and the day of recompense. And perhaps he appears to have conversed with them for a second year, or even a third. He advises them, therefore, that as long as they had time, they should store up spiritual food from it. \"For you shall eat,\" he says, \"sumbōam,\" indicating the nations through one idol-mad city. For in the Church the food is common to those from the two peoples. But they say that \"for you shall eat with Moab\" is not found in the Hebrew, nor among the other translators. And in another way, they say, it is shown to be superfluous from the connection of the translation. But if you are unwilling to gather your spiritual foods, I will grind Ariel to powder, which is Jerusalem. And in place of \"And her strength and her wealth shall be mine,\" Symmachus said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":383,"ref":"p383","source":"Καὶ ἔσται κατώδυνος καὶ ὀδυνωμένη. Πλὴν νοήσεις ἰσχὺν αὐτῆς, νοητῶς τε καὶ αἰσθητῶς. Τὸ μὲν, ὅτι συνετρίβησαν πολέμῳ, καὶ ὁ πλοῦτος αὐτῶν δι' ἁρπαγῆς Ῥωμαίοις ἐγένετο. Τὸ δὲ, ὅτι γυμνοὶ τῶν ἐξ ἀρετῆς αὐχημάτων ἐγένοντο, συναποβαλόντες καὶ τῆς ἐκ νόμου σοφίας τὸν πλοῦτον. Ὡς εἷλε δέ σε Δαβὶδ ἀλλοφύλων ὑπάρχουσαν, οὕτως ἁλῶναί σε ποιήσω πολιορκίᾳ. Καὶ νῦν γὰρ ἀλλοφύλων γέγονας οἰκητήριον πλήρης ἀρχόντων οὖσα κακῶν, καὶ τοῦ στεφάνου τῆς ὕβρεως, οἳ καὶ κατὰ Χριστοῦ φωνὰς ἐπηρμένας ἐφθέγγοντο λέγοντες· \"Ἡμεῖς οἴδαμεν ὅτι Μωσεῖ λελάληκεν ὁ Θεός· τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστί.\" Τοὺς δὲ λόγους φησὶ τούτους ταπεινωθήσεσθαι, τοῦτ' ἔστι τοὺς λέγοντας. Πολέμῳ γὰρ κακωθέντες, χρήσονται ταπεινοτάταις φωναῖς, ἐλεεινά τε λέγοντες καὶ λεπτὰ, καθάπερ ἐπὶ νεκυομαντείας οἱ δαίμονες ψυχὰς τὰς\n\nκαλουμένας ὑποκρινόμενοι. Ὑποφανοῦσι γὰρ ἰσχνόν τι καὶ τετρηγός. Τὸ δὲ ῥητὸν οὕτως ἐξέδωκε Σύμμαχος· Καὶ χαρακώσω κατὰ σοῦ στάσιν καὶ ἀναστήσω κατὰ σοῦ πολιορκίαν, καὶ ταπεινωθήσῃ. Ἀπὸ τῆς γῆς λαλήσεις, καὶ ὑπὸ γῆν ἐδαφισθήσεται ἡ λαλιά σου, καὶ ἔσται ὡς ἐγγαστρίμυθος ἀπὸ τῆς γῆς ἡ φωνή σου, καὶ ἀπὸ τῆς γῆς ἡ λαλιά σου ῥοίσεται. Τὰ δὲ νῦν λεγόμενα παθεῖν μέλλουσαν τὴν Ἱερουσαλὴμ ὁ Σωτὴρ ἀποκλαίεται λέγων· \"Εἰ ἔγνως καί γε σὺ τὰ πρὸς εἰρήνην σου, ὅτι ἥξουσιν ἡμέραι ἐπὶ σὲ, καὶ παρεμβαλοῦσιν ἐπὶ σὲ οἱ ἐχθροί σου χάρακα,\" καὶ τὰ ἑξῆς. Ἀθρόα δὲ, φησὶν ὁ προφήτης, ἔσται σοι τὰ δεινὰ, ὡς ἐν στιγμῇ χρόνου. Θεοῦ γὰρ ἐπισκοπῇ, καὶ οὐκ ἐξ ἀνθρώπων γενήσεται.","english":"And it shall be sorrowful and in pain. But you will understand her strength, both spiritually and perceptibly. On the one hand, because they were crushed in war, and their wealth became plunder for the Romans. On the other hand, because they became stripped of the boasts that come from virtue, having lost along with them also the wealth of the wisdom that comes from the law. And as David took you when you belonged to the Philistines, so I will make you be captured by siege. For even now you have become a dwelling place of the Philistines, being full of evil rulers, and of the crown of insolence—those who also spoke against Christ with lifted voices, saying: \"We know that God has spoken to Moses; but this man, we do not know where he is from.\" And he says that these words shall be brought low, that is, those who speak them. For having been afflicted by war, they will use the most abased voices, speaking both pitiable and thin things, just as in necromancy the demons, impersonating the souls that are\n\ncalled up. For they will utter something shrill and piercing. Symmachus rendered the passage thus: And I will entrench a siege against you and raise up a siege against you, and you shall be brought low. From the earth you shall speak, and beneath the earth your speech shall be brought down, and your voice shall be as a ventriloquist from the earth, and from the earth your speech shall babble. But the Savior weeps over Jerusalem, which is about to suffer the things now spoken of, saying: \"If you also had known the things for your peace, that days will come upon you, and your enemies will cast up a siege-works against you,\" and the rest. And, the prophet says, the terrible things will come upon you all at once, as in a moment of time. For it will happen by the visitation of God, and not from men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":384,"ref":"p384","source":"Παραδείκνυσι δὲ ὡς πυρίκαυστος ἔσται, βροντῆς ἐκ Θεοῦ καὶ σεισμοῦ καὶ καταιγίδος ἐπ' αὐτὴν ἐνεχθείσης, ἤγουν τῶν πολεμίων τὴν ἔφοδον καθάπερ τινὰ βροντὴν καὶ σεισμὸν, καὶ καταιγίδα γενήσεσθαι καὶ φλόγα πυρὸς κατεσθίουσαν. Ταῦτα περὶ τῆς Ἱερουσαλὴμ προειπὼν, ἐπιλέγει περὶ τῶν πολιορκησάντων αὐτὴν, ὀνειρώδη λέγων τὴν ἀπόλαυσιν τῆς ἐν τῷ βίῳ τούτῳ τρυφῆς τῶν Ῥωμαϊκῶν ἀρχόντων. Ἐχρῆν γὰρ ἡμᾶς καὶ τούτων τὸ τέλος μαθεῖν. Μετὰ γὰρ τὸν τρόπον θκαʹ. Ἐκλύθητε καὶ ἔκστητε, καὶ κραιπαλήσατε, οὐκ ἀπὸ σίκερα, οὐδὲ ἀπὸ οἴνου. Ὅτι πεπότικεν ὑμᾶς Κύριος πνεύματι κατανύξεως, καὶ καμμύσει τοὺς ὀφθαλμοὺς αὐτῶν, καὶ τῶν προφητῶν αὐτῶν, καὶ τῶν ἀρχόντων αὐτῶν οἱ ὁρῶντες τὰ κρυπτὰ9, κ.τ.λ. δρυτόμοι γὰρ ὥσπερ ἐγένοντο τοῖς ἐξ Ἱερουσαλὴμ οἱ καταδῃοῦντες αὐτοῖς. Ὃ δηλοῖ λέγων ὁ Ζαχαρίας· \"Διάνοιξον, ὁ Λίβανος, τὰς χεῖράς σου, καὶ καταφαγέτω δρὺς τὰς κέδρους σου. Ὀλολυξάτω πίτυς, διότι πέπτωκε κέδρος. Ὀλολύξατε, δρύες τῆς Βασανίτιδος, ὅτι κατεσπάσθη ὁ δρυμὸς ὁ σύμφυτος.\" Κατὰ δ' οὖν τὸν καιρὸν ἐκεῖνον, φησὶ, καθ' ὃν αὐτὴ γενήσεται ἡ μεταβολὴ, τοῦ βιβλίου τοῦ προῤῥηθέντος, ἀκούσονται τοὺς λόγους οἱ πάλαι κωφοὶ, τοὺς ἐθνικοὺς δηλῶν, οὓς ἔλεγεν Λίβανον, λόγους τοὺς ἐσφραγισμένους Χερμὲλ, τῷ τῶν Ἰουδαίων λαῷ, διότι οἱ μὲν πρὶν ἀνήμεροι, γεγόνασιν ἥμεροι. Οἱ δὲ πρὶν ἥμεροι, τοὐναντίον ἀνήμεροι. Καὶ οἱ πρὶν ἐν ὀμίχλῃ καὶ σκότῳ τυγχάνοντες, ὄψονται τοῦ βιβλίου τὸ φῶς. Οἱ δὲ πρὶν ὁρῶντες τοῦ Θεοῦ τὰ μυστήρια, τυφλοὶ πρὸς ταῦτα γενήσονται.","english":"He shows that it will be burned with fire, when thunder from God and an earthquake and a storm are brought upon it—that is, the assault of the enemies will be like a kind of thunder and earthquake, and a storm and a flame of fire devouring. Having foretold these things concerning Jerusalem, he adds concerning those who besieged it, saying that the enjoyment of the luxury of the Roman rulers in this life is dreamlike. For it was necessary that we also learn the end of these things. For after the manner of... \"Be faint and be amazed, and be drunk, not with strong drink, nor with wine. Because the Lord has made you drink the spirit of compunction, and he will shut their eyes, and the eyes of their prophets, and of their rulers, those who see the hidden things,\" etc. For those from Jerusalem who laid them waste became like woodcutters to them. Which Zacharias clearly says: \"Open, O Lebanon, your hands, and let the oak devour your cedars. Let the pine wail, because the cedar has fallen. Wail, O oaks of Bashan, because the dense forest has been brought down.\" At that time, then, he says—at the time when the change itself shall come to pass—those who were formerly deaf shall hear the words of the book previously mentioned, indicating the Gentiles, whom he called Lebanon, and the words sealed in Hermel to the people of the Jews, because those who were formerly savage have become tame, and those who were formerly tame have become, on the contrary, savage. And those who formerly were in mist and darkness shall see the light of the book. But those who formerly saw the mysteries of God shall become blind to these things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":385,"ref":"p385","source":"Καὶ οἱ μὲν πλουτήσουσιν εὐφροσύνην καὶ σωτηρίαν πνευματικὴν, ὧν ἦσαν ἐκ Πατέρων ἀλλότριοι. Οἱ δὲ τούτων ἐν ἐνδείᾳ γενήσονται. Ἐκπεσόντες ἐλπίδος, ἧς ἐντὸς ἐκεῖνοι γεγόνασιν, τὸ πρὶν ὄντες ἀνέλπιστοι, κατὰ τό· Ἐλπίδα μὴ ἔχοντες καὶ ἄθεοι ἐν κόσμῳ. Γεγόνασι δὲ τούτων ἐντὸς, μὴ προσκόψαντες τῷ λίθῳ τοῦ προσκόμματος, οἱ πιστεύσαντες τῇ ἐπικειμένῃ τῷ βιβλίῳ σφραγῖδι, ὅς ἐστι Χριστός. Ἐξέλιπε γὰρ ὁ πρὶν αὐτῶν κρατῶν ἀσεβὴς, ὅπερ ἐστὶν ὁ διάβολος ὃν ὑπερήφανον, φησὶ, καὶ τοὺς ὑπ' αὐτὸν ἀσεβεῖς. Τῷ γὰρ τῆς ἀσεβείας ἄρχοντι συναπώλοντο πάντες οἱ δαίμονες. Ἀλλὰ καὶ τῶν ἐθνῶν σωθέντων οἱ κατηγορηθέντες οὐχ ὑπάρξουσιν οἱ Ἰουδαῖοι, Ἐκλείψει δὲ πᾶς ὑπερήφανος ἐν αὐτοῖς, καὶ τοῦ Χριστοῦ χλευάζων τὸν λόγον. Σύμμαχος γὰρ οὕτως ἐξέδωκεν· Καὶ ἀνηλώθησαν χλευάζοντες καὶ ἐξεκόπησαν πάντες οἱ εἰς ἀδικίαν ἐξαμαρτάνοντες ἀνθρώπους ἐν λόγῳ, οἳ, κατὰ τοὺς Ἑβδομήκοντα, τὸν νόμον παραβάντες, ἄνομοι λέγονται, ὑπερήφανοι δὲ, τοῦ Χριστοῦ καταλαζονευσάμενοι λέγοντες· \"Οὐχ οὗτός ἐστιν ὁ τοῦ τέκτονος υἱός; πῶς οὖν λέγει, Ἐκ τοῦ οὐρανοῦ καταβέβηκα;\" Καὶ πάλιν· \"Ἀβραὰμ ἀπέθανεν, καὶ οἱ προφῆται ἀπέθανον, καὶ σὺ λέγεις· Ἐάν τίς μου τὸν λόγον ἀκούσῃ, θάνατον οὐ μὴ ἵδῃ εἰς τὸν αἰῶνα;\" Ἔλεγον δὲ καὶ, \"Δαιμόνιον ἔχει, καὶ μαίνεται. Τί αὐτοῦ ἀκούετε;\" οὗτοι δὲ ἦσαν, οἱ τοὺς παιδεύοντας αὐτοὺς ἐν αὐλαῖς παγιδεύοντες, τοὺς προφήτας δηλονότι, καθ' ὧν ἐπιβουλῆς ἁπάσης ἐθηρῶντο λαβάς. Καὶ ἀλλαχοῦ δέ φησι·","english":"And some will be enriched with gladness and spiritual salvation, though they were strangers to these things from their fathers. But others will fall into want of them. Having fallen from the hope within which those others have come to be—though formerly they were without hope, according to the saying: Having no hope and atheists in the world. But those who believed in the seal set upon the book, which is Christ, have come to be within these things, not having stumbled against the stone of stumbling. For the former ruler of theirs, the impious one, has failed—that is, the devil, whom he calls proud, along with the impious who are under him. For all the demons perished together with the ruler of impiety. But even when the nations have been saved, the Jews who were accused will not exist; and every proud one among them will fail, even the one who mocks the word of Christ. For Symmachus rendered it thus: And those who mock were consumed, and all who sin unto iniquity were cut off—men in word, who, according to the Seventy, having transgressed the law, are called lawless, and proud, having scoffed at Christ, saying: \"Is this not the son of the carpenter? How then does he say, I have come down from heaven?\" And again: \"Abraham died, and the prophets died, and you say: If anyone hears my word, he will never see death.\" They also said, \"He has a demon, and is mad. Why do you listen to him?\" And these were the ones who ensnared in the courts those who instructed them—clearly the prophets—against whom they hunted for every kind of ambush. And elsewhere he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":386,"ref":"p386","source":"\"Καὶ ἐμίσουν ἐν πύλαις ἐλέγχοντας, καὶ λόγον ὅσιον ἐβδελύσσοντο,\" οἳ καὶ τὸν δίκαιον λόγον, καὶ αὐτὸν δὲ Χριστὸν, τὴν δικαιοσύνην, μάτην ἐκκλίνοντες ἀπεσείοντο, μηδὲ ἔχοντες ἐγκαλεῖν. Τινὲς δὲ τὸ, ἐν πύλαις, οὐ λεληθότως, ἐν ἁπάσῃ δὲ παῤῥησίᾳ φασί. Καὶ δίκαιον, τὸν νόμον λέγουσιν ἐν ἀδίκοις\n\nταῖς τῶν πρεσβυτέρων, ὡς εἴρηται, παραδόσεσιν. κβκδʹ. Διὰ τοῦτο τάδε λέγει Κύριος ἐπὶ τὸν οἶκον Ἰακὼβ, ὃν ἀφώρισεν ἐξ Ἀβραάμ. Οὐ νῦν αἰσχυνθήσεται Ἰακὼβ, οὐδὲ νῦν τὸ πρόσωπον μεταβαλεῖ Ἰσραήλ· ἀλλ' ὅταν ἴδωσι τὰ τέκνα αὐτῶν τὰ ἔργα μου, δι' ἐμὲ ἁγιάσουσι τὸ ὄνομά μου9, κ.τ.λ. Ἔτι πρὸς τοὺς αὐτοὺς ὁ λόγος, οὕς φησι καλεῖσθαι οἶκον Ἰακώβ. Ὃν οὐκ ἀξίοντα τοῦ θεοφιλοῦς Ἀβραὰμ, ἀπηλλοτρίωσεν ἀφορίσας Θεὸς, κατὰ τό· \"Εἰ τέκνα τοῦ Ἀβραὰμ ἦτε, τὰ ἔργα τοῦ Ἀβραὰμ ἐποιεῖτε.\" Ἀντὶ δὲ τοῦ, Ὃν ἀφώρισεν ἐξ Ἀβραὰμ,Ὁ λυτρωσάμενος τὸν Ἀβραὰμ, ἐξέδωκε Σύμμαχος, δηλῶν ὡς οὐ τούτους ἐλυτρώσατο, πρὸς οὓς ἀποτείνεται. Φησὶν οὖν, ὡς Προφητευομένης τῆς τῶν ἐθνῶν κλήσεως, καὶ τῆς ἡμετέρας ἀποβολῆς καθ' ὃν προφητεύεται ταῦτα καιρὸν, οὐκ ἐρυθριᾶτε φησὶν, ὡς ἂν μὴ πιστεύοντες ἔσεσθαι. Ἀλλ' οὖν ὑμᾶς ὁ τῆς ἐκβάσεως ποιήσει καιρός. Τὰ γὰρ ὑμέτερα τέκνα, φησὶν, αἰσχυνθήσονται, τὸν Θεὸν Ἰακὼβ ὁρῶντες ὑπ' ἀλλοφύλων ὑμνούμενον, φόβον ἐχόντων τὸν πρὸς αὐτόν. Καίτοι πρώην ἦσαν πλανώμενοι, καὶ τῆς θείας κατηγοροῦντες προνοίας, ὑπακούειν μαθήσονται. Καὶ μηδὲν ὑγιὲς περὶ Θεοῦ λέγειν δυνάμενοι, λαλήσουσιν εἰρήνην τοῦ πρὸς αὐτὸν ἀπηλλαγμένοι πολέμου. Ὁ δὲ Σύμμαχός φησιν·","english":"And they hated those who reproved in the gates, and they abhorred a holy word,” those who also thrust aside and cast away the righteous word—and Christ Himself, righteousness—in vain, having nothing to accuse. But some say that “in the gates” means not secretly, but with all boldness. And “a righteous” they call the law, in the unrighteous traditions of the elders, as has been said. 24. Therefore thus says the Lord concerning the house of Jacob, whom He set apart from Abraham. Jacob shall not now be ashamed, nor shall Israel now change his countenance; but when they see their children, my works, they shall sanctify my name for my sake, etc. The word is still addressed to the same people whom He calls the house of Jacob. Whom, since it was not worthy of God-loving Abraham, God alienated and set apart, according to the text: “If you were children of Abraham, you would do the works of Abraham.” Instead of “Whom He set apart from Abraham,” Symmachus rendered “He who redeemed Abraham,” showing that He did not redeem these to whom He is addressing Himself. He says, then, that since the calling of the Gentiles is prophesied, and our rejection at the time when these things are prophesied, you are not ashamed, He says, as though not believing that it will happen. But the time of the outcome will make you so. For your children, He says, will be ashamed, seeing the God of Jacob hymned by foreigners, who have fear toward Him. And yet, though formerly they were wandering and accusing divine providence, they will learn to obey. And being able to say nothing sound concerning God, they will speak peace, having been released from the war against Him. But Symmachus says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":387,"ref":"p387","source":"Ἀλλ' ὅταν ἴδῃ τὰ τέκνα αὐτοῦ ἔργα χειρῶν μου ἐν μέσῳ αὐτοῦ, ἁγιάζονται τὸ ὄνομά μου, καὶ ἁγιάσουσι τὸν ἅγιον Ἰακὼβ, καὶ τὸν Θεὸν Ἰσραὴλ κραταιώσουσι, καὶ μαθήσονται οἱ πεπλανημένοι τῷ πνεύματι σύνεσιν, καὶ γογγυσταὶ μαθήσονται παιδείαν. Οὕτω δέ τινες ἐξηγήσαντο· Τοῦ Θεοῦ προειρηκότος τῶν ἐξ Ἰσραὴλ τὴν ἀπώλειαν, εἰκὸς ἦν τοῦτο ψευδὲς ὑπονοῆσαί τινας, σωθὲν ὁρῶντας τὸ ἐγκατάλειμμα. Προλέγει τοίνυν, ὡς καὶ αὐτοὶ σωθήσονται διὰ πίστεως· \"Ὅτ' ἂν γὰρ, φησὶ, τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, τότε, πᾶς Ἰσραὴλ σωθήσεται.\" Ἐκ πάντων δὲ τῶν ἐθνῶν ἐξειλεγμένον λέγει καὶ Θεοῦ κλῆρον ἐξαίρετον γένος τὸ ἐξ Ἀβραάμ τε καὶ Ἰακώβ. Οὐκ ἐπιγνώσονται δὲ τὴν ἑαυτῶν ἁμαρτίαν ἅμα τῷ παροινῆσαι κατὰ Χριστοῦ. Οὐδὲ μεταβαλοῦσι τὸ πρόσωπον ἐπὶ τὸ φρονεῖν αἱρεῖσθαι τὰ κρείττονα. Ἀλλ' ὅτ' ἂν οἱ τούτων υἱοὶ θεάσωνταί μου τὰ ἔργα, τὴν ὑπουράνιον κληθεῖσαν ὁρῶντες εἰς θεοσέβειαν, τότε τὸν ὄντως ἅγιον Θεὸν τοιοῦτον εἶναι νομίσουσι, καὶ φοβηθήσονταί με, καὶ ζήσονται. Γέγραπται γὰρ, ὡς ὁ φόβος Κυρίου ζωὴν ποιεῖ. Τοῦτο σύνεσις ἔσται τοῖς πεπλανημένοις ποτέ. Οἳ καὶ κατὰ Χριστοῦ διεγόγγυζον, ποτὲ μὲν λέγοντες· πεντήκοντα ἔτη οὔπω ἔχεις, καὶ Ἀβραὰμ ἑώρακας; ποτὲ δὲ ὅτι τὸ Σάββατον ἔλυε, προσφέρων τὴν σκιὰν εἰς ἀλήθειαν. Καὶ ὅτι πατέρα ἴδιον ἔλεγεν, τὸν Θεὸν, ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ. Ἐψέλλιζον δὲ μηδὲν ὀρθὸν εἰπόντες περὶ Χριστοῦ. Ἀλλ' εἰρήνην λαλήσουσι πρὸς αὐτὸν λέγοντες· Κύριε, ὁ Θεὸς ἡμῶν, κτῆσαι ἡμᾶς· ἐκτὸς σοῦ ἄλλον οὐκ οἴδαμεν· \"Τὸ ὄνομά σου\" ὀνομάζομεν. ΚΕΦΑΛ. Λʹ. αεʹ.","english":"But when he sees his children, the works of my hands, in the midst of him, they shall sanctify my name, and they shall sanctify the Holy One of Jacob, and they shall strengthen the God of Israel, and those who have wandered in spirit shall learn understanding, and the murmurers shall learn discipline. And some have interpreted it thus: since God had foretold the destruction of those from Israel, it was likely that some would suspect this to be false, seeing the remnant saved. He foretells, therefore, that they too shall be saved through faith: \"For when,\" he says, \"the fullness of the Gentiles shall enter in, then all Israel shall be saved.\" And he says that the chosen race from Abraham and Jacob, selected out of all the nations, is also God's special portion. But they shall not recognize their own sin at the same time as they raged drunkenly against Christ. Nor shall they change their face to choose to think the better things. But when their sons behold my works, seeing the one called under-heavenly directed toward piety, then they shall consider the truly holy God to be such as he is, and they shall fear me, and they shall live. For it is written, that the fear of the Lord produces life. This shall be understanding for those who once wandered. These also murmured against Christ, sometimes saying: \"You are not yet fifty years old, and have you seen Abraham?\" and sometimes that he was loosing the Sabbath, offering the shadow into truth. And that he called God his own Father, making himself equal to God. But they stammered, having said nothing correct about Christ. But they shall speak peace to him, saying: \"Lord, our God, possess us; besides you we know no other; we name your name.\" Chapter 30, 35.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":388,"ref":"p388","source":"Οὐαὶ, τέκνα ἀποστάται, τάδε λέγει Κύριος, Ἐποιήσατε βουλὴν οὐ δι' ἐμοῦ, καὶ συνθήκας οὐ διὰ τοῦ πνεύματός μου, προσθεῖναι ἁμαρτίας ἐφ' ἁμαρτίας, οἱ πορευόμενοι καταβῆναι εἰς Αἴγυπτον9, κ.τ.λ. Τὰ περὶ τοῦ στεφάνου πληρώσας τῆς ὕβρεως, νῦν ὡς καὶ παῖδες Ἑβραίων φασὶ, τὰ περὶ τοῦ κατὰ τὸν Ἱερεμίαν λέγει καιροῦ, καθ' ὃν ἁλούσης τῆς πόλεως, οἱ περιλειφθέντες ἐν Ἰουδαίᾳ φόβῳ τῶν Βαβυλωνίων εἰς Αἴγυπτον φεύγουσιν, ἀπαγορεύοντος Ἱερεμίου, ᾧ δὴ καὶ συνεβουλεύσαντο δι' αὐτοῦ μαθεῖν ἀξιοῦντες ὅπερ ἐδόκει Θεῷ. Εἰπόντος δὲ μένουσιν ἐν Ἰουδαίᾳ γενήσεσθαι τὸν Θεὸν εὐμενῆ, εἰ δὲ προσφύγωσιν Αἰγύπτῳ, πάντας ἄρδην ἀπολέσθαι, Ψεύδη λαλεῖς ἔφασκον, ὑπὸ Βαροὺχ μισοῦντος ἡμᾶς πεπεισμένος, ἀλλ' οὐχὶ λόγους ἀπαγγέλλεις Θεοῦ. Διὸ μετὰ τοῦ Βαροὺχ αὐτὸν εἰληφότες, κατέβησαν πάντες εἰς Αἴγυπτον. Ταῦτα προλέγει νῦν Ἡσαΐας σχεδὸν πρὸ πεντήκοντα καὶ ἑκατὸν ἐτῶν Ἱερεμίου γενόμενος. Θρηνεῖ δὲ τοὺς ἀπειθήσαντας Ἱερεμίᾳ, καὶ ἀποστάτας καλεῖ τέκνων ἐγκαταλεγέντας τάξει τὸ πρότερον, ἀποστάντας δὲ Θεοῦ πρὸς ἀσέβειαν, καὶ τέκνων σφαγὴν, καὶ ἀπείθειαν τῶν ὑπ' αὐτοῦ λεγομένων. Δοκεῖ δὲ παρ' ἱστορίαν τὸ λέγειν, Ἐμὲ δὲ οὐκ ἐπηρώτησαν. Ἠρώτησαν γὰρ δι' Ἱερεμίου. Ἀλλ' οὐχὡς ἔδει τοὺς","english":"Woe, rebellious children, thus says the Lord, You have made a plan not by me, and covenants not by my spirit, to add sins upon sins, who go down to Egypt, etc. Having completed the matters concerning the crown of insolence, now, as even the children of the Hebrews say, he speaks of the matters concerning the time of Jeremiah, when, the city having been captured, those left remaining in Judea flee to Egypt out of fear of the Babylonians, though Jeremiah forbade it—the very man whom they had also consulted, deeming it right to learn through him what seemed good to God. But when he said that if they remained in Judea God would be favorable to them, but if they took refuge in Egypt they would all be utterly destroyed, they kept saying, You speak lies, persuaded by Baruch who hates us, but you are not reporting the words of God. Therefore, having taken him along with Baruch, they all went down to Egypt. These things Isaiah foretells now, having lived nearly one hundred and fifty years before Jeremiah. And he laments those who disobeyed Jeremiah, and calls them rebellious children—those who were formerly ranked in the order of children, but who revolted from God toward impiety—and he speaks of the slaughter of children, and the disobedience of those who were told these things by him. But the statement, But they did not inquire of me, seems contrary to the historical account. For they did inquire through Jeremiah. But not as they ought to have","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":389,"ref":"p389","source":"ἐρωτῶντας Θεόν. Ἐφ' ᾧ γε πάντως πεισθῆναι. Τὸ δὲ τοῦ Πνεύματος ἰσότιμον ἔδειξεν. Ὡς γὰρ εἶπε τὸ, οὐ δι' ἐμοῦ, οὕτω καὶ τὸ, οὐ διὰ τοῦ πνεύματός μου. Τὸ δὲ, Φαραὼ, κοινός ἐστι τῶν ἐν Αἰγύπτῳ βασιλέων χρηματισμὸς, ὡς τῶν Ῥωμαίων ὁ Καῖσαρ. Ἐπελέγετο γὰρ τούτῳ καὶ τὸ Κύριον ὄνομα, οἷον Φαραὼ Νεχάω. Τὰ δὲ διὰ Μωσέως παράδοξα, καθά φησιν ὁ Δαβὶδ, ἐν πεδίῳ γέγονε τάνεως. Καὶ ἄνω δὲ περὶ Αἰγύπτου λέγων ὁ προφήτης, \"Ἐξέλιπον, ἔφησεν, οἱ ἄρχοντες Τάνεως·\" εἰκότως. Ἐπειδὴ περὶ τῆς τοῦ Σωτῆρος ἔλεγε παρουσίας· νῦν δὲ περὶ τῶν Ἱερεμίου λέγων καιρῶν, οὔ φησιν ἐκλελοιπέναι, ἀλλ' εἶναί τινας ἀρχηγοὺς ἀγγέλους πονηροὺς, τοὺς αὐτοὺς λέγων τοῖς ἄνω λεχθεῖσιν ἄρχουσι Τάνεως. Δαίμονάς τινας ἐμφαίνων, οἵπερ ἐνήργουν τὰ ἐν Τάνει γενόμενα. Ἐνταῦθα γὰρ ἦν τότε τοῦ Φαραὼ τὸ βασίλειον. Πρὸς δὲ τῷ μὴ δύνασθαι βοηθεῖν ὑμῖν, γενήσονται αἰσχύνη καὶ ὄνειδος. Ἥλωσαν γὰρ σὺν αὐτοῖς Ἰουδαίοις Αἰγύπτιοι. Τινὲς δὲ τὰ μέχρι τοῦ, οἱ καταβαίνοντες εἰς Αἴγυπτον, περὶ τῶν ἐπαναστάντων εἰρῆσθαί φασι τῷ Χριστῷ. Πονηρὰ δὲ βουλευόμενοι, μετὰ Θεοῦ πῶς ἐβουλεύοντο, μεθ' οὗ βουλεύεται μόνος εἴ τις εὐσεβής τε καὶ δίκαιος; γέγραπται γὰρ, Λογισμοὶ δικαίων κρίματα. Οἱ δὲ περὶ τοῦ Σωτῆρος ἔφασκον· \"Τί ποιοῦμεν, ὅτι οὗτος ὁ ἄνθρωπος πολλὰ σημεῖα ποιεῖ; Ἐὰν ἀφῶμεν αὐτὸν οὕτως, ἐλεύσονται οἱ Ῥωμαῖοι, καὶ ἀροῦσιν ἡμῶν καὶ τὴν πόλιν, καὶ τὴν χώραν.\" Ἄλλος ἔλεγεν, ὅτι συμφέρει ἵνα εἷς ἄνθρωπος ἀποθάνῃ, καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται. Καὶ κατὰ τὴν παραβολὴν δὲ ἔφασκον, \"Οὗτός ἐστιν ὁ κληρονόμος.","english":"asking God. On this point they were certainly to be convinced. And he showed the equal honor of the Spirit. For just as he said, \"not by me,\" so also, \"not by my spirit.\" And \"Pharaoh\" is a common designation of the kings in Egypt, as \"Caesar\" is of the Romans. For the name \"Lord\" was also applied to him, as in \"Pharaoh Nechao.\" And the marvels done through Moses, as David says, took place in the plain of Tanis. And above, when the prophet speaks about Egypt, he said, \"The rulers of Tanis have failed,\" and rightly so. For he was speaking about the coming of the Savior; but now, speaking about the times of Jeremiah, he says they have not failed, but that there are certain ruling wicked angels, calling them the same as the rulers of Tanis mentioned above, indicating certain demons, who were working the things that happened in Tanis. For there was then the royal seat of Pharaoh. And besides being unable to help you, they will become shame and reproach. For the Egyptians were nailed up together with the Jews themselves. But some say that the words up to \"those who go down to Egypt\" were spoken about those who rose up against Christ. But devising evil things, how were they taking counsel with God, with whom only one who is pious and righteous takes counsel? For it is written, \"The thoughts of the righteous are judgments.\" And those around the Savior said, \"What do we do, because this man performs many signs? If we let him go on like this, the Romans will come and take away both our city and our country.\" Another said that it is expedient that one man should die, and not the whole nation perish. And in the parable they also said, \"This is the heir.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":390,"ref":"p390","source":"Δεῦτε, ἀποκτείνωμεν αὐτόν.\" Καὶ πρὸς τοῖς δούλοις τοῖς προφήταις καὶ τὸν κληρονόμον ἀπέκτειναν. Πρὸς ὅπερ οἰκείως ἔφη, \"Οἱ προστιθέντες ἁμαρτίας ἐφ' ἁμαρτίαις.\" Ὅτι δὲ αὐτοῖς ἄνωθεν ἡ γνώμη πρὸς ἀπόστασιν [ὁ] τὴν ἀπὸ Θεοῦ, δηλοῖ καὶ ἡ πάλαι κάθοδος εἰς Αἴγυπτον γενομένη παρὰ γνώμην Θεοῦ. Τὸ δέ· Εἰσὶ γὰρ ἐν Τάνει ἀρχηγοὶ, ἄγγελοι πονηροὶ, ἐπειδήπερ ᾤοντο τὴν τῶν ἐκεῖ βασιλέων αὐτοῖς ἐπαρκέσαι ῥοπήν. Ἀλλ' ἦλθόν τινες ἀγγέλλοντες τοῖς κρατοῦσι τῆς χώρας ἀφόρητα· Τὴν γὰρ τύρων ἑλὼν, ἐπεστράτευσε τοῖς Αἰγυπτίοις ὁ Βαβυλώνιος. Ἠσχύνθησαν οὖν οἱ ἐπὶ τούτους ἐλπίσαντες, μεθ' ὧν ἀπεσφάττοντο, μὴ μαθόντες παρὰ Δαβὶδ τὸ, 2261 \"Ἀγαθὸν ἐλπίζειν ἐπὶ Κύριον, ἢ ἐλπίζειν ἐπ' ἄνθρωπον.\" ΟΡΑΣΙΣ ΤΩΝ ΤΕΤΡΑΠΟΔΩΝ ΤΩΝ ΕΝ ΤΗ ΕΡΗΜΩ. ιζʹ. Ἐν τῇ θλίψει καὶ τῇ στενοχωρίᾳ, λέων καὶ σκύμνος λέοντος ἐκεῖθεν, καὶ ἀσπίδες, καὶ ἔκγονα ἀσπίδων πετομένων, οἳ ἔφερον ἐπὶ ὄνων καὶ καμήλων τὸν πλοῦτον αὐτῶν πρὸς ἔθνος, ὃ οὐκ ὠφελήσει αὐτοὺς εἰς βοήθειαν, ἀλλὰ εἰς αἰσχύνην, καὶ ὄνειδοσ9, κ.τ.λ. Ἀντὶ τοῦ, ἡ ὅρασις, λῆμμα Σύμμαχός φησιν. Ἀντὶ δὲ τῶν τετραπόδων τῶν ἐν τῇ ἐρήμῳ, κτηνῶν νότου πάντες ἐξέδωκαν. Αἰνίττεται δὲ τὰ τετράποδα, ζῶα τὰ παρ' Αἰγυπτίοις θεοποιούμενα, κεῖται δὲ κατὰ νότειον κλῖμα τῆς Ἰουδαίας ἡ Αἴγυπτος, ἔρημος οὖσα Θεοῦ, πάσης ἀλογίας ἐν αὐτῇ τιμωμένης, καὶ τῶν παρ' αὐτοῖς ἐνεργούντων δαιμόνων, οὓς ἀνηγόρευον Θεοὺς, στενοὶ καὶ τεθλιμμένοι τυγχάνοντες τὰς ψυχάς. Ἐν θλίψει γὰρ καὶ στενοχωρίᾳ τόπον εἶχον ἀσπίδες καὶ λέοντες καὶ τὰ τοιαῦτα κακὰ, ὧν εἰκόνες ἦσαν ζῶα τὰ παρ' ἐκείνοις θεοποιούμενα.","english":"Come, let us kill him.\" And besides the servants, the prophets, they also killed the heir. To this he aptly said, \"Those who add sins upon sins.\" That their mind was from the beginning set toward apostasy from God, the ancient descent into Egypt, which took place against the will of God, also makes clear. And the phrase \"For there are princes in Tanis, evil angels,\" since they thought the influence of the kings there would suffice for them. But certain ones came bringing unbearable tidings to the rulers of the land: for the Babylonian, having taken Tyre, marched against the Egyptians. Therefore those who had hoped in them were put to shame, and along with them they were slaughtered, not having learned from David: \"It is better to hope in the Lord than to hope in man.\" THE VISION OF THE FOUR-FOOTED BEASTS IN THE DESERT. 17. In tribulation and distress, a lion and a lion's cub from there, and asps, and the offspring of flying asps, who carried their wealth on donkeys and camels to a nation that will not help them, but will be for shame and reproach, etc. Instead of \"the vision,\" Symmachus says \"the burden.\" And instead of \"the four-footed beasts in the desert,\" all have rendered \"the beasts of the south.\" He hints at the four-footed beasts, the animals deified among the Egyptians; and Egypt lies toward the southern region of Judea, being a desert of God, since all irrationality is honored in it, and the demons active among them, whom they proclaimed as gods, being narrow and pressed in their souls. For in tribulation and distress asps and lions and such evils had a place, of which the animals deified among them were images.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":391,"ref":"p391","source":"Οἷς δὴ καὶ πόλεις ἐπωνύμους ἐκτήσαντο, τὴν λεόντων, καὶ τὴν κυνῶν, καὶ κροκοδείλων ἄλλην, καὶ τοιαύτας ἑτέρας, πρὸς οὓς Ἰουδαῖοι τὸν πλοῦτον ἀπέφερον. Τῆς γὰρ αὐτῶν ψυχῆς τὰ ταμιεῖα τῇ τῶν Αἰγυπτίων παρεδίδοσαν πλάνῃ, φέροντες αὐτὸν ἐπ' ὄνων τε καὶ καμήλων, ἅπερ αὐτῶν τὴν ἀλογίαν καὶ τὴν ἀφροσύνην δηλοῖ. Βοηθεῖν γὰρ αὐτοῖς οὐκ εἶχεν, αἰσθητός τις Αἰγύπτιος, ἢ νοητός. Τινὲς δέ φασιν, ὡς ἔρημον τὴν Ἱερουσαλὴμ ἐνταῦθα καλεῖ, ὥσπερ οὖν αὐτὴν ἔλεγεν Ἀριὴλ, ὀνειδίζων τοῖς οἰκοῦσιν αὐτὴν, ὡς δίκην θηρίων ἐν ἐρήμῳ νεμομένων ἐπολιτεύοντο, μὴ τὴν παρὰ Θεοῦ δοθεῖσαν αὐτοῖς τιμὴν λογισάμενοι, δι' ὃν ἡ πόλις ηὐξήθη, καὶ ναὸν ἔσχε Θεοῦ, Ἅγιά τε ἁγίων, καὶ ὥσπερ ἀνῆπτο παντὶ τῷ κόσμῳ λαμπτήρ· ἀλλ' εἰς ἀλόγους ἐτράπησαν ἡδονὰς τὰ τῶν ἀλόγων ἠθημούμενοι, διὸ, τετράποδα καλεῖ, καὶ τὴν ὅρασιν οὐχ ὡς πρὸς ἀνθρώπους λέγει κομίζεσθαι. Τινὲς δέ\n\nφασιν ἐν τῇ κληροδοσίᾳ τῆς γῆς τὴν τοῦ Ἰούδα φυλὴν τὰ πρὸς ἠώ τε καὶ νότον τῆς χώρας λαχεῖν προσπαρακειμένης αὐτοῖς τῆς ἐρήμου, δι' ἧς ἦν ἀπιέναι τοὺς θέλοντας εἰς τὴν Αἴγυπτον. Ἐν καιρῷ τοίνυν τῆς τῶν Ἀσσυρίων ἐφόδου (τοῦτον γὰρ θλίψιν καὶ στενοχωρίαν ἐκάλεσεν) λέων, καὶ σκύμνος λέοντος ἐκεῖθεν. Λέοντας μὲν λέγων τοὺς δυνατούς τε καὶ ἄρχοντας, σκύμνους δὲ τοὺς εὐθὺς μετ' αὐτοὺς, ἢ καὶ ἐξ αὐτῶν· καὶ τοὺς λοι ποὺς, κατὰ λόγον τῆς πονηρίας, ἰοβόλα ζῶα καλῶν, καὶ πετόμενα, διὰ τὴν ἐφοτιοῦν τῶν ἀτοπωτάτων ὀξύτητα. Καὶ ὁ τοῦ Σωτῆρος δὲ Πρόδρομος ὄφεις αὐτοὺς ἐκάλει καὶ γεννήματα ἐχιδνῶν. Καὶ ἵπποι δὲ θηλυμανεῖς ἐγενήθησαν, φησὶν ἡ Γραφή.","english":"To these they also acquired cities named after them—the city of lions, the city of dogs, another of crocodiles, and other such places—to which the Jews brought their wealth. For they handed over the treasuries of their own soul to the error of the Egyptians, carrying it upon donkeys and camels, which signifies their irrationality and folly. For no perceptible Egyptian, nor any intelligible one, was able to help them. But some say that here he calls Jerusalem a desert, just as he also called it Ariel, reproaching those who dwell in it, because they lived like wild beasts grazing in a desert, not reckoning the honor given to them by God, through whom the city was increased and had a temple of God, a Holy of Holies, and was like a lamp kindled for the whole world; but they turned to irrational pleasures, imitating the habits of irrational beasts. Therefore he calls them four-footed, and he says that their vision is not brought to them as to human beings. But some say that in the allotment of the land the tribe of Judah received the parts of the country toward the east and the south, with the desert lying close beside them, through which those who wished to go to Egypt had to depart. At the time, then, of the assault of the Assyrians (for this he called affliction and distress), a lion and a lion's cub are there—calling the powerful and the rulers lions, and the cubs those immediately after them, or even sprung from them; and the rest, in proportion to their wickedness, he calls venomous creatures, and flying ones, because of the swiftness of the most monstrous among them. And the Forerunner of the Savior also called them serpents and offspring of vipers. And the Scripture says, they became horses mad after females.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":392,"ref":"p392","source":"Τοῖς γὰρ κακοῖς συνεχόμενοι, δέον ἐπὶ Θεὸν τὴν τῶν ἀγαθῶν καταφεύγειν πηγὴν, εἰς Αἴγυπτον τὸν πλοῦτον μετέφερον, ἧς καὶ τὴν προσηγορίαν ἐχρῆν ἀποστρέφεσθαι, λογιζομένους τὴν πάλαι δουλείαν, καὶ ὅσαις αὐτὴν ὁ Θεὸς ὑπὲρ αὐτῶν μετῆλθε πληγαῖς. Διό φησιν, Καθίσας γράψον ἐπὶ πυξίου ταῦτα. Ὡς ἐσομένων κατὰ καιροὺς τῶν πραγμάτων, γραφῆναι ταῦτα ποιεῖ, πρὸς τὸ δειχθῆναι συμβαίνουσαν λαχόντα τὴν ἔκβασιν· τὰ δὲ τῶν προφητῶν ἔσται γνώριμα καὶ μέχρι συντελείας τοῦ παρόντος αἰῶνος. Ἤγουν, φασὶν, Ἐπειδὴ μὴ τοσοῦτον ὁ λόγος καθικνεῖται τῶν νουθετουμένων, ὡς ἔγγραφος φωνὴ, τούτου χάριν γράψαι προσέταξεν. Τάχα δὲ, καὶ τὸ ἄκαρπον τῶν περὶ ὧν ἡ Γραφὴ, τὸ πυξίον δηλοῖ. Σχεδὸν οὖν ἔγγραφον μαρτυρίαν πρόθες κατ' οἶκον καὶ κατ' ἄνδρα· πᾶσιν ἀνάγνωθι, μήπως ὡς μὴ μαθόντες ὕστερον προφασίσαιντο· ἡ δὲ μαρτυρία, ὅτι ψευδεῖ βοηθείᾳ πεποίθασι, καὶ λάκκοις τοῖς οὐ δυναμένοις ὕδωρ συνέχειν, οὔτε ἴδιον, οὔτε φερόμενον ἔξωθεν, τὸν τἀγαθὰ πλουσίως αὐτοῖς χορηγοῦντα καταλιπόντες ἐμέ. Ἀπειθεῖς δὲ ὄντες, καὶ τοῖς λέγουσι τότε προφήταις ἐντραπήσονται ταῦτα περὶ αὑτῶν προειρηκότος ἐμοῦ. Ψευδεῖς δὲ αὐτοὺς εἰκότως ἐκάλει, ὅτι τοῦ Μωσέως αὐτοῖς τὴν νομοθεσίαν ἐκφήναντος ἔλεγον· \"Πάντα ὅσα εἶπεν Κύριος ὁ Θεὸς, ποιήσομεν καὶ ἀκουσόμεθα.\" Καὶ τοῦ νόμου διαγορεύοντος, \"Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις. Καὶ οὐ ποιήσεις σεαυτῷ εἴδωλον·\" τὸν Θεὸν ἀφέντες πρὸς εἴδωλα κατεσύροντο. Δι' ὅπερ υἱοὺς αὐτοὺς ὀνομάζει ψευδεῖς. Ψάλλει δὲ καὶ Δαβίδ·","english":"For when they were oppressed by evils, though they ought to flee for refuge to God, the fountain of good things, they transferred their wealth to Egypt—Egypt, whose very name they ought to have turned away from, considering the slavery of old and the many plagues with which God visited it on their behalf. Therefore he says, \"Sit down and write these things on a tablet.\" Since the events were to come to pass in their times, he causes them to be written, so that the outcome might be shown to correspond to what was foretold; and the things of the prophets will be known even until the consummation of the present age. Or, as they say: Since the word does not reach those being admonished as much as a written voice does, for this reason he commanded them to write. Perhaps, too, the tablet signifies the unfruitfulness of the things about which the Scripture speaks. Therefore set forth, as it were, a written testimony, house by house and man by man; read it to all, lest later they make excuse as though they had not learned. And the testimony is that they have trusted in false help, and in cisterns that cannot hold water, neither their own nor brought from outside, having abandoned me, who richly supply them with good things. And being disobedient, they will be put to shame by the prophets who speak at that time, when I have foretold these things concerning them. And with good reason he called them false, because when Moses declared the law to them, they said, \"All that the Lord our God has spoken, we will do and will hear.\" And while the law declares, \"You shall worship the Lord your God, and him only shall you serve. And you shall not make for yourself an idol\"—they abandoned God and were dragged away to idols. For this reason he names them false sons. And David also sings:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":393,"ref":"p393","source":"\"Οἱ ἐχθροὶ Κυρίου ἐψεύσαντο αὐτόν.\" Καὶ ὡς ἀπὸ Χριστοῦ δέ φησιν· \"Υἱοὶ ἀλλότριοι ἐψεύσαντό μοι.\" Ἅπερ ἐποίουν ἀπειθοῦντες τῷ νόμω· ἀντέλεγον γὰρ Ἱερεμίᾳ πρὸς ταῖς λοιπαῖς ἀπειθείαις ψεύδους αὐτὸν αἰτιώμενοι μὴ συγχωροῦντα κατελθεῖν εἰς τὴν Αἴγυπτον. Διόπερ ἐπιφέρει, Λέγοντες τοῖς προφήταις, Μὴ ἀναγγέλλετε ἡμῖν, καὶ τὰ ἑξῆς. Ἀνθ' ὧν ἐξέδωκε Σύμμαχος· Καὶ τοῖς ὁρῶσι, μὴ ὁρᾶτε ἡμῖν ὀρθῶς. Λαλήσατε ἡμῖν λεῖα. Ὁρᾶτε ἡμῖν πλάνας. Ἀπόστητε ἀπὸ τῆς ὁδοῦ. Ἐκκλίνατε ἀπ' ἐμοῦ τρίβον. Παύσατε ἐκ προσώπου ἡμῶν τὸν ἅγιον τοῦ Ἰσραήλ. Ἀνθ' ὧν, φησὶν, ὡς ἁλούσης πόλεως, τεῖχος ὑμῖν ἡ ἁμαρτία ἐπιπεσεῖται, καὶ τοῦτο ταχέως. Πόλεως δὲ τῆς οὕτω συντετριμμένης, ὡς ὀστράκινον ἄγγος εἰς λεπτὰ συντριβόμενον, ὡς ἄχρηστον εἶναι πρὸς ἀνθράκων κομιδὴν, ἢ σμικροῦ τινος ὕδατος, ὃ δηλοῖ φεύξεισθαι τούτων τὴν δίκην μηδενί. Ἤ τάχα δηλοῖ, ὡς Ἡ ἐλπισθεῖσα παρ' ὑμῶν τῶν Αἰγυπτίων βοήθεια, καθάπερ τεῖχος πεπτωκὸς συντριβήσεται. Χριστὸς δὲ ὢν ὁ Θεὸς, καὶ τῶν ἀπειλῶν τὰς αἰτίας ἐκτίθεται, καὶ ὅπως ἔσται ταύτας διαφυγεῖν παραινεῖ, ὡς μὴ θέλων τὸν θάνατον τοῦ ἀποθνήσκοντος, ὡς τὸ ἀποστρέψαι αὐτὸν ἀπὸ τῆς ὁδοῦ τῆς πονηρᾶς, καὶ ζῇν αὐτὸν, ὡς ἐν Ἰεζεκιὴλ αὐτός πού φησι, καὶ νῦν οὖν εἶπεν· Ὄτ' ἂν ἐπιστραφεὶς στενάξῃς, τότε σωθήσῃ. Ὁ δὲ Σύμμαχος, ἐν μετανοίᾳ, φησὶ, καὶ ἀναπαύσει σωθήσεσθε, καὶ Ἐν ἐλπίδι ἔσται ἡ δύναμις ὑμῶν. Ἐὰν γὰρ κάθησθε, φησὶν, ἐν τῷ τόπῳ τῆς Ἱερουσαλὴμ μετανοήσαντες καὶ παυσάμενοι, τῆς ἐπὶ τὴν Αἴγυπτον ὁρμῆς, τότε σωθήσεσθε ἐν ἠρεμίᾳ γενόμενοι καὶ ἀναπαύσει. Ἀλλὰ καὶ ἡ δύναμις ὑμῶν ἐν ἐλπίδι ἔσται.","english":"The enemies of the Lord have lied to him.\" And as from Christ he says: \"Foreign sons have lied to me.\" Which things they did in disobeying the law; for they contradicted Jeremiah, in addition to their other disobediences, charging him with falsehood because he did not permit them to go down into Egypt. Therefore he adds, \"Saying to the prophets, Do not announce to us,\" and the rest. In place of which Symmachus gave: \"And to those who see, do not see rightly for us. Speak to us smooth things. See for us wanderings. Depart from the way. Turn aside from me the path. Remove from before us the Holy One of Israel.\" In place of which, he says, as of a captured city, your sin will fall upon you as a wall, and this quickly. And of a city thus crushed, as a potsherd shattered into small pieces, so as to be useless for carrying coals, or a little water, which indicates that they will escape the judgment of these things by no one. Or perhaps it indicates that the help hoped for by you Egyptians will be shattered like a fallen wall. But God, being Christ, both sets forth the causes of the threats and exhorts how to escape them, as not willing the death of the dying one, as to turn him from the evil way and that he live, as he himself somewhere says in Ezekiel, and now therefore he said: \"When turning you groan, then you shall be saved.\" But Symmachus says, \"In repentance and rest you shall be saved, and In hope shall your strength be.\" For if, he says, you sit in the place of Jerusalem, having repented and ceased from the rush toward Egypt, then you shall be saved, having come into quietness and rest. But also your strength shall be in hope.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":394,"ref":"p394","source":"Ἐλπίσαντες γὰρ ἐπὶ τὸν Θεὸν, δυνήσεσθε σωθῆναι. Λέγεται δὲ Κύριος ἐν τούτοις ἅγιος τοῦ Ἰσραὴλ, οὐ μόνον ὡς αὐτὸ τυγχάνων ἁγιωσύνη, ἀλλ' ὡς καὶ ἁγιάζων τὸν Ἰσραήλ. Ἄνω μὲν γὰρ ἅγιον\n\nἔθνος ἐλέγετο καὶ ἱεράτευμα. Ἀποβαλόντας δὲ τὸν ἁγιασμὸν αὖθις αὐτοὺς ἁγιάσει, ἐὰν μετανοήσωσιν ἐφ' οἷς ἥμαρτον. Οὐκ ἀρκεῖ δὲ μόνον πρὸς τοῦτο στεναγμὸς, ἀλλὰ καὶ τρόπων ἐπιστροφὴ, ὅτε τις ἑαυτοῦ λαμβάνει συναίσθησιν, ἔνθα ἦν ἀπάτης καὶ κακῶν ἐγνωκώς. Οἵα καὶ τῆς νοσούμεθα νόσον ἡ γνῶσις ἀναθεωροῦντος ἐπ' ἀδείας τοῦ λογισμοῦ, καὶ σὺ δὲ γνώσῃ καταφυγὼν πρὸς τοὺς σώζειν ἑαυτοὺς οὐκ ἰσχύοντας. Θαῤῥοῦσι δὲ τῇ φυγῇ, καὶ μὴ βουλομένοις ἀκούειν φησί· Φεύξεσθε μὲν, οὐ μὴν διαφυγεῖν ἕξετε τῶν Βαβυλωνίων τὴν χεῖρα. Εἰς τοσοῦτο δὲ αὐτοὺς φεύξεσθε, ἕως ἂν καταλειφθῶσιν ὡς ἱστὸς ἐπ' ὄρους, καὶ ὡς σημαία ἐπὶ βουνοῦ. Ἢ κατὰ τὸν Σύμμαχον, ὡς ἱστὸς ἐπάνω ὄρους, καὶ ὡς ἱστία ἐπὶ βουνοῦ. Ὥσπερ γὰρ νηὸς διαπεσούσης ἐκ ναυαγίας σημεῖον ἐπ' ὄρους ἱστὸς, ὡς ἄχρηστος κείμενος, μετὰ καὶ τῶν ἱστίων· οὕτως αὐτῶν ἐπίσημον γενήσεσθαί φησι τὴν ἀπώλειαν. Τινὲς δέ φασιν, ἐφ' ὑψηλῶν χωρίων τίθεσθαι τοῖς στρατιώταις παρὰ τῶν στρατηγούντων σημεῖα, τῶν πρακτέων δηλωτικά. Ἢ, καθά φασιν ἕτεροι, οὕτως ἡ καθ' ὑμῶν ἔσται τιμωρία περιφανὴς, ὡς οὐκ ἔστι λαθεῖν ἱστὸν ἐπ' ὄρους, καὶ σημεῖον ἐπὶ βουνοῦ. Πλὴν οὐ πάντη πάντας ἀπολεῖσθαί φησι. Τινὰς γὰρ ἐλεήσει Θεὸς οἶκτον λαβὼν ἐπ' αὐτοῖς, δι' ὧν ἐλεεῖ δοξαζόμενος. Ὡς γὰρ δίκαιος κριτὴς, τοὺς μὲν ἀξίους τιμωρεῖται· τοὺς δὲ δυναμένους ἐλέους τυχεῖν, ἐλεεῖ. Διό φησιν·","english":"For if you have hoped in God, you will be able to be saved. And the Lord is called in these words the Holy One of Israel, not only as being holiness itself, but also as sanctifying Israel. For above, the nation was called holy and a priesthood. But when they have cast off their sanctification, he will sanctify them again, if they repent of the sins they have committed. Yet groaning alone is not sufficient for this, but also a turning of one's ways, when a person takes awareness of himself, where he was when he had known deceit and evils. Such is also the disease we are sick with—the knowledge of one who reviews it at leisure with his reasoning—and you too will know it when you flee for refuge to those who are not able to save themselves. But to those who trust in flight, and do not wish to hear, he says: You will flee, but you will not be able to escape the hand of the Babylonians. And you will flee to such an extent, until they are left like a web on a mountain, and like a standard on a hill. Or according to Symmachus, like a web upon a mountain, and like sails on a hill. For just as when a ship has foundered in a shipwreck, a mast lies on a mountain as a sign, useless, together with the sails; so, he says, their destruction will become a conspicuous sign. But some say that signals are set up for soldiers on high places by their commanders, indicating what is to be done. Or, as others say, so conspicuous will the punishment against you be, that it is not possible for a web on a mountain to escape notice, and a signal on a hill. Nevertheless he says that not all will be destroyed entirely. For God will have mercy on some, taking pity on them, being glorified through those on whom he has mercy. For as a just judge, he punishes those who are worthy of punishment; but those who are able to obtain mercy, he has mercy on. Therefore he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":395,"ref":"p395","source":"Μακάριος ὁ μὴ ἀπογινώσκων ἐν τοῖς καταλαμβάνουσιν ἡμᾶς περιστατικοῖς. Τινὲς δὲ ταῦτα εἰρῆσθαί φασι διὰ τὸ σωθησόμενον τοῦ Ἰσραὴλ ἐγκατάλειμμα. Τινὲς δὲ τὴν διὰ τοῦ Κύρου σημαίνειν ἐπάνοδον. Ἄλλοι τὴν ἐν τῇ καθόλου κρίσει πρὸς ἃ πράττομεν ἀμοιβήν. Ἀπειλῶν δὲ φοβεῖ, καὶ θεραπεύει παραμυθούμενος, ἵνα μὴ τὸ μὲν ἀπαγόρευσιν, τὸ δὲ διάχυσιν ἀπεργάσηται. ιηʹκ ʹ. Καὶ πάλιν μενεῖ ὁ Θεὸς τοῦ οἰκτειρῆσαι ὑμᾶς. Καὶ διὰ τοῦτο ὑψωθήσεται τοῦ ἐλεῆσαι ὑμᾶς, διότι κριτὴς Κύριος ὁ Θεὸς ὑμῶν· καὶ ποῦ καταλείψετε δόξαν ὑμῶν; Μακάριοι οἱ ἐμμένοντες ἐν αὐτῷ, διότι λαὸς ἅγιος ἐν Σιὼν οἰκήσει, καὶ Ἱερουσαλὴμ κλαυθμῷ ἔκλαυσεν9, κ.τ.λ. Ἀκολούθως θεσπίζει τὴν ἐπάνοδον τοῦ λαοῦ μετὰ τὰ γεγονότα ἐπὶ Ἱερεμίου κακὰ, ἡνίκα πεπλήρωτο τῶν μὲν οἰκητόρων ἡ πόλις, τῶν δὲ γεωργούντων ἡ χώρα. Πάλιν δὲ ὁ τοῦ Θεοῦ ἀνῳκοδομήθη ναὸς ἐπὶ Ζοροβάβελ καὶ Ἰησοῦ, προφητευόντων Ἀγγαίου καὶ Ζαχαρίου. Μεθ' οὓς, Ἔσδρας, εἶτα Νεεμίας πρὸς τελείωσιν τῇ πόλει συνέπραξαν, ἐφ' οἷς ἔμεινεν ἐπὶ πλεῖστον χρόνον ἀνάλωτος· ἅπερ δηλῶν ὁ προφήτης φησὶ, Καὶ πάλιν μένει ὁ Θεὸς τοῦ οἰκτειρῆσαι ἡμᾶς. Καὶ ὅτι κριτὴς ὢν ἡμῶν, τοὺς μὲν ἀξίους αἰχμαλωσίας, παρεδίδου. Οὓς δὲ δίκαιον ἐλεεῖν, ἔσωζε. Διὸ μακάριον τὸ ἐμμένειν ἐν αὐτῷ. Ἢ, κατὰ Σύμμαχον, τὸ ὑπομένειν αὐτόν. Οἰκτειρήσας γὰρ Ἱερουσαλὴμ, ἀνοικοδομήσει πάλιν αὐτήν. Τὸ δὲ ἅγιος, ἐν τῷ, λαὸς ἅγιος, οὐ πρόσκειται παρ' Ἑβραίοις, οὔτε κατὰ τὰς ἐκδόσεις τῶν ἅλλων· εἰκότως. Οὐδὲ γὰρ πάντως ἅγιος ὁ τὴν πόλιν μετὰ τὴν ἐπάνοδον οἰκήσας λαός.","english":"Blessed is the one who does not despair in the circumstances that overtake us. Some say these things were spoken because of the remnant of Israel that would be saved. Some say they signify the return through Cyrus. Others, the recompense in the universal judgment for what we do. And by threatening he frightens, and by consoling he heals, so that the one may not produce prohibition and the other diffusion. 18, 20. And again God will wait to have pity on you. And for this reason he will be exalted to have mercy on you, because the Lord your God is judge; and where will you leave your glory? Blessed are those who remain in him, because a holy people will dwell in Zion, and Jerusalem wept with weeping, etc. Consequently he prophesies the return of the people after the evils that occurred in the time of Jeremiah, when the city was filled with inhabitants and the country with farmers. And again the temple of God was rebuilt under Zerubbabel and Jesus, while Haggai and Zechariah were prophesying. After them, Ezra, then Nehemiah, contributed to the completion of the city, after which it remained for a very long time impregnable; indicating these things the prophet says, And again God waits to have pity on us. And that, being our judge, he handed over those worthy of captivity. But those whom it was right to have mercy on, he saved. Therefore it is blessed to remain in him. Or, according to Symmachus, to wait for him. For having had pity on Jerusalem, he will rebuild it again. But the word holy, in a holy people, is not added among the Hebrews, nor according to the versions of the others; and reasonably so. For the people who inhabited the city after the return were not altogether holy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":396,"ref":"p396","source":"Ἀλλὰ καὶ ἐν τῷ, κλαυθμῷ ἔκλαυσεν, τὸ Ἑβραϊκὸν Οὐκ ἔκλαυσεν ἔχει. Διὸ Σύμμαχος, Οὐ κλαύσεις, φησίν. Ὁ δὲ Θεοδοτίων, Οὐ κλαυθήσεται. Εὐφροσύνης γὰρ ἦν καιρὸς, οὐ κλαυθμοῦ τοῖς ἀπειληφόσι τὴν πόλιν ἐλέῳ Θεοῦ. Κατὰ τό· \"Ἐρχόμενοι δὲ ἥξουσιν ἐν ἀγαλλιάσει αἴροντες τὰ δράγματα αὐτῶν.\" Ἀντὶ δὲ τοῦ, Τὴν φωνὴν τῆς κραυγῆς σου ἡνίκα εἶδεν ἐπήκουσέν σου· ὁ Σύμμαχός φησι· Πρὸς τὴν φωνὴν τῆς βοῆς σου, καθὼς ἂν ἀκουσθῇ, ἀκούει σου. Ὁποῖον τῷ, \"Κατὰ τὴν πίστιν σου γενηθήτω σοι.\" Πρὸς μὲν τὸ παρόν φησιν, Ἄρτον θλίψεως δώσει σοι, κατὰ τὴν ἀρχὴν τῆς ἐπανόδου λέγων, τῶν περιχώρων θλιβόντων αὐτούς. Μετὰ γὰρ ταῦτα πᾶσαν αὐτοῖς εὐετηρίαν κατεπαγγέλλεται, καὶ πλάνης πρῶτον ἐλευθερίαν, τῷ γνῶσιν ἔχειν, ὅτι πλάνῃ καθέστηκεν, κἂν διαστρέφοιέν τινες ἐπ' ἀλλοκότους ὁδοὺς προκαλούμενοι. Ὁδῷ γὰρ, φησὶ, πορεύσῃ μέσῃ τε καὶ βασιλικῇ τὰς ἑκατέρωθεν ἐκκλίνων, ὅτε καὶ μιανεῖς τὰ εἴδωλα μιαρὰ ταῦτα, καθάπερ τι τῶν ἄγαν ἀκαθάρτων ἡγούμενος. Τότε σοι τὰ τῆς εὐθηνίας, μέχρι τῶν ἀλόγων ζώων, γεωργικῶν δὲ μάλιστα, παρατείνεται. Σωματικὰς δὲ μέχρι","english":"But also in the phrase \"he wept with weeping,\" the Hebrew has \"he did not weep.\" Therefore Symmachus says, \"You shall not weep.\" And Theodotion, \"It shall not be wept.\" For it was a time of gladness, not of weeping, for those who had received the city by God's mercy. According to the text: \"And coming they shall come with exultation, carrying their sheaves.\" And in place of \"The voice of your cry, when he saw, he heard you,\" Symmachus says: \"Toward the voice of your cry, as it may be heard, he hears you.\" Like the text: \"According to your faith, let it be done to you.\" For the present, he says, \"He will give you bread of affliction,\" speaking at the beginning of the return, while the surrounding peoples were afflicting them. For after these things he promises them every prosperity, and first freedom from error, by their having knowledge that it was error, even if some were perverting them, inviting them to strange ways. For by the way, he says, you shall journey, the middle and royal way, avoiding those on either side, when you shall also defile those filthy idols, regarding them as something of the utterly unclean. Then the things of prosperity are extended to you, even to the irrational animals, and especially the agricultural ones. But bodily things up to","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":397,"ref":"p397","source":"τούτου τὰς ἐπαγγελίας αὐτοῖς παρασχὼν, ἐπάγει τὰς θειοτέρας τοῖς τούτων ἀξίοις, καὶ τὸν αὐτῶν χρόνον προσθεὶς λέγων· Ἐν τῇ ἡμέρᾳ ἐκείνῃ ὅτ' ἂν ἀπολῶνται πολλοὶ, καὶ ὅταν πέσωσι πύργοι. Ἢ κατὰ Σύμμαχον, ἐν ἡμέρᾳ σφαγῆς πολλῆς, ἐν τῷ πεσεῖν μεγάλους, κατὰ τὸν τῆς κρίσεως δηλονότι καιρόν. Πολλοὶ γὰρ κατ' ἐκεῖνον ἀπολοῦνται τὸν χρόνον, ἐν ᾧ καὶ τὰ ἐπηγγελμένα τοῖς ἀξίοις δοθήσεται, ἅπερ ἐστὶν ὕδωρ διαπορευόμενον ἐπὶ παντὸς ὄρους ὑψηλοῦ καὶ βουνοῦ. Κατὰ δὲ Σύμμαχον, καὶ ἐπὶ παντὸς βουνοῦ ἐπηρμένου διαιρέσεις ἀγωγῶν ὑδάτων. Ὥσπερ δὲ Σιὼν ὄρος τὸ ἐπουράνιον πολλάκις ἐλέγομεν, οὕτως αἱ πολλαὶ μοναὶ παρὰ τῷ Πατέρι, ὄρη ἐστὶν οὐράνια πρὸς τὴν ἀξίαν ἀποδιδόμενα, ἐφ' ὧν τὸ διαπορευόμενον ὕδωρ τὸ ἀπὸ πηγῆς ἀναβλύζον ἂν εἴη, περὶ ἧς φησιν· \"Ὅτι παρὰ σοὶ πηγὴ ζωῆς,\" ἀφ' ἧς ὁ ποταμὸς τοῦ Θεοῦ προχεῖται, περὶ οὗ γέγραπται· \"Ὁ ποταμὸς τοῦ Θεοῦ ἐπληρώθη ὑδάτων,\" καί· \"Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ·\" ὅς ἐστιν ὁ μονογενὴς τοῦ Θεοῦ Λόγος. Οὗ μεταλαβόντες, ἀθανασίαν ἕξομεν, καὶ ζωὴν, ἅπερ ἐστὶ κατ' οὐσίαν αὐτός. Ὅτε καὶ αὐτὴ, φησὶν, ἡ κτίσις ἐλευθερωθεῖσα τῆς δουλείας τῆς φθορᾶς, ἀπολήψεται τῶν καμάτων τὰς ἀμοιβὰς, ὥσπερ ἥλιός τε καὶ σελήνη μεῖζον φῶς καὶ δόξαν λαμβάνοντες, ἅτε δὴ καμόντες τῷ τοῦ Θεοῦ καλῶς διακονούμενοι νεύματι. Ταῦτα δὲ ἔσται ὅτ' ἂν οἱ ἄξιοι σφαγῇ παραδοθήσονται, καὶ οἱ ἐν τῷ παρόντι βίῳ ἐπηρμένοι καὶ μεγάλαυχοι πέσωσι, καθαίρεσιν τοῦ ὕψους λαμβάνοντες. Διό φησιν ὁ Ἀκύλας·","english":"Having granted them the promises, he adds the more divine things for those worthy of them, and having added their time, saying: In that day, when many shall perish, and when towers shall fall. Or according to Symmachus, in a day of great slaughter, when the great shall fall, evidently at the time of judgment. For many shall perish at that time, in which also the things promised to the worthy shall be given, which are water passing over every high mountain and hill. But according to Symmachus, and upon every exalted hill, divisions of channels of waters. And just as we have often called the heavenly mountain Zion, so the many mansions with the Father are heavenly mountains given according to worth, upon which the passing water would be that which gushes from the fountain, concerning which it says: \"For with you is the fountain of life,\" from which the river of God pours forth, concerning which it is written: \"The river of God is filled with waters,\" and: \"The streams of the river gladden the city of God;\" which is the only-begotten Word of God. Partaking of him, we shall have immortality and life, which he is in essence. When also, it says, creation itself, having been freed from the slavery of corruption, shall receive the recompense of its labors, just as the sun and moon receive greater light and glory, inasmuch as they have labored in well serving the nod of God. But these things shall be when the worthy shall be delivered to slaughter, and those who are exalted and boastful in the present life shall fall, receiving the destruction of their height. Therefore Aquila says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":398,"ref":"p398","source":"Ἐν ἡμέρᾳ ἀποκταμένουπολλοῦ, ἐν τῷ πεσεῖν μεγαλυνομένους, καὶ ὅταν ἰάσηται Κύριος τὸ σύντριμμα τοῦ λαοῦ αὐτοῦ. Καὶ οὐκ ἐμνήσθη τοῦ Ἰσραὴλ, οὐδὲ τοῦ Ἰακώβ. Παντὶ γὰρ ἀξίῳ πρόκειται τῆς ἐπαγγελίας τὰ δῶρα. Ἐντεῦθεν ὁρμώμενος ὁ θεῖος Ἀπόστολος ἔφησεν· \"Ἡ γὰρ ἀποκαραδοκία τῆς κτίσεως τὴν ἀποκάλυψιν τῶν υἱῶν τοῦ Θεοῦ ἀπεκδέχεται, ὅτι καὶ αὐτὴ ἡ κτίσις ἐλευθερωθήσεται ἀπὸ τῆς δουλείας τῆς φθορᾶς, εἰς τὴν ἐλευθερίαν τῆς δόξης τῶν τέκνων τοῦ Θεοῦ.\" Τέκνων λέγων ἐλευθερίαν, ἣν ὁ προφήτης εἶπεν ἴασιν τοῦ λαοῦ. Πολλὴν γὰρ εἶχον συντριβὴν ἐν τῇ παρούσῃ ζωῇ, ὡς λέγεσθαι· \"Καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει.\" Καί· \"Θυσία τῷ Θεῷ πνεῦμα συντετριμμένον.\" Ὅθεν φησὶν ὁ Παῦλος· \"Οἱ γὰρ ὄντες ἐν τῷ σκήνει στενάζομεν βαρυνόμενοι.\" Καὶ ἐπὶ τοῖς ἁμαρτάνουσιν ἐβαρύνοντο, κατὰ τό· \"Πενθήσω πολλοὺς τῶν προημαρτηκότων καὶ μὴ μετανοησάντων. Ἀλλ' ἀνακτήσεται αὐτῶν ὁ Θεὸς τὰ συντρίμματα.\" ΚΕΦΑΛ. ΛΑʹ. αθʹ. Οὐαὶ οἱ καταβαίνοντες εἰς Αἴγυπτον ἐπὶ βοήθειαν. Οἱ ἐφ' ἵπποις πεποιθότες, καὶ ἐφ' ἅρμασιν. Ἔστι γὰρ πολλὰ, καὶ ἐφ' ἴπποις πλῆθος σφόδρα, καὶ οὐκ ἤκουσαν πεποιθότες ἐπὶ τὸν ἅγιον τοῦ Ἰσραὴλ, καὶ τὸν Θεὸν οὐκ ἐζήτησαν· Καὶ αὐτὸς σοφὸς ἦγεν ἐπ' αὐτοὺς κακὰ, καὶ ὁ λόγος αὐτοῦ οὐ μὴ ἀθετηθῇ9, κ.τ.λ. ἐλευθέρωσιν. Ὃ δὴ πολλοὶ πεποιήκασι θεοσεβείας ἀποστάντες πρὸς βίον εἰδωλικὸν καὶ Αἰγύπτιον. Τούτοις ἐπισυνάπτει τὴν ἐκ τῆς αἰχμαλωσίας ἐπάνοδον. Ὡς γὰρ λέων φησὶν ἐπὶ θήρᾳ τροφῆς κινηθεὶς, τοῖς ποιμνίοις ἐφάλλεται, οὐ κραυγὰς ποιμένων, οὐ διωκόντων πλῆθος ἐπιστρεφόμενος·","english":"In the day when many are slain, when the exalted fall, and when the Lord heals the crushing of his people. And he did not remember Israel, nor Jacob. For the gifts of the promise lie open to every worthy person. Starting from this, the divine Apostle said: \"For the earnest expectation of creation awaits the revelation of the sons of God, because creation itself also will be freed from the slavery of corruption into the freedom of the glory of the children of God.\" He calls \"freedom of children\" what the prophet called the healing of the people. For they had great crushing in the present life, so that it is said: \"A broken and humbled heart God will not despise.\" And: \"A sacrifice to God is a broken spirit.\" Whence Paul says: \"For we who are in the tent groan, being burdened.\" And they were burdened also on account of those who sin, according to the saying: \"I will mourn for many of those who sinned beforehand and did not repent. But God will restore their crushed parts.\" CHAPTER 31, 19. Woe to those who go down to Egypt for help. Those who trust in horses and in chariots. For there are many, and a very great multitude of horses, and they did not hear, trusting in the Holy One of Israel, and they did not seek God. And he, being wise, brought evils upon them, and his word shall surely not be set aside, etc. — freedom. This many have done, falling away from piety to an idolatrous and Egyptian life. To these he appends the return from captivity. For as a lion, he says, stirred up for the hunt of food, leaps upon the flocks, paying no heed to the cries of shepherds nor to the multitude of pursuers;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":399,"ref":"p399","source":"οὕτω τοῖς πολεμίοις ὁ Κύριος ἐπιστὰς ἐξελεῖται τὸν Ἰσραήλ. Ἀγαγὼν δὲ πρὸς Ἱερουσαλὴμ οὕτως αὐτῶνὑπερασπίσει, ὡς ὄρνις τῶν ἐν καλιᾷ νεοττῶν. Ὅθεν ὁ Σύμμαχος ἀντὶ τοῦ, καὶ κεκράξῃ ἐπ' αὐτῇ ἕως ἐμπλησθῇ τὰ ὄρη τῆς φωνῆς αὐτοῦ, καὶ ἡττήθησαν, οὕτως ἐξέδωκεν· Πληρώματος ποιμένων ἀπὸ φωνῆς αὐτῶν οὐκ ἡττηθήσεται, οὐδὲ ἀπὸ πλήθους αὐτῶν οὐχ ὑποταγήσεται. Κατὰ δὲ τὴν ἔκδοσιν τῶν Ἑβδομήκοντα νοητέον οὕτω· Φασὶ τὸν λέοντα βοῇ προκαταπλήττοντα τὰς ἀγέλας καὶ τοὺς ἐφεστηκότας οὕτω ποιεῖσθαι τὴν ἔφοδον, οὕτω καὶ Κύριος προκαταπλήττων ἀπειλαῖς, οὐ μετανοοῦσιν ἐπιφέρει τὴν δίκην. Ὥσπερ οὖν καὶ τοῖς Ἀσσυρίοις μεγαλαυχήσασι σκέπων τὸν Ἰσραὴλ, καὶ ἀπὸ τῶν περιχώρων τῶν μετὰ τὴν ἐπάνοδον ἐπιτεθέντων αὐτῷ. Πρὸς ἑκατέρους γὰρ τῶν παραβολῶν τὴν ἑτέραν ἐφήρμοσεν. Τὴν δὲ τοῦ λέοντος ἐπὶ τῶν ἐξ Ἰσραήλ. Τινὲς παρειλήφασι, μηδὲ τὸν τῶν ἀλόγων\n\nπαρεσχηκότων πρὸς τὸν ἡγεμόνα Θεὸν φόβον. Ὅθεν καὶ τὰ λεόντων, φησὶν, ὑμᾶς διαθήσει. Μετανοούντων δὲ, καθάπερ νεοττῶν ὄρνις ὑπερμαχήσεται. Κατὰ δὲ τὴν πρώτην ἐξήγησιν, τοιαύτη γέγονεν ἐφ' ἡμᾶς ἡ τοῦ Σωτῆρος ἐπικουρία. Πάντας γὰρ ἀνθρώπους ὁ νοητὸς εἷλεν Ἀσσύριος. Ἀλλὰ Χριστὸς, οἷα λέων, ἐπιπηδήσας αὐτῷ κατήργηκεν αὐτὸν, τῷ ῥήματι τοῦ στόματος αὐτοῦ, τῆς Σιὼν τῆς Ἐκκλησίας ὑπεραγωνισάμενος. Ὁ μὲν γὰρ ἠπείλει, Τὴν οἰκουμένην ὅλην καταλήψομαι τῇ χειρί μου ὡς νοσσιάν. Ὁ δὲ συνήγαγε τοὺς πιστεύοντας εἰς αὐτὸν, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νόσσια αὐτῆς ὑπὸ τὰς πτέρυγας.","english":"Thus the Lord, standing against the enemies, will deliver Israel. And having led them to Jerusalem, he will shelter them thus, as a bird shelters its nestlings in the nest. Hence Symmachus, instead of \"and he shall cry out against it until the mountains are filled with his voice, and they were defeated,\" gave it thus: \"By a multitude of shepherds, at their voice he shall not be defeated, nor by their number shall he be subdued.\" But according to the edition of the Seventy, it must be understood thus: They say that the lion, first striking the herds with a roar and those standing over them, makes its attack in this way; so too the Lord, first striking terror by threats, brings judgment upon those who do not repent. Just as also against the Assyrians who boasted greatly, while he was protecting Israel, and against those from the surrounding regions who attacked it after the return. For to each of the two he applied one of the parables. And the one of the lion to those from Israel. Some have received it that not even the irrational beasts had shown fear toward the governing God. Hence, he says, he will deal with you as lions do. But when they repent, like a bird over its nestlings he will fight in their defense. And according to the first interpretation, such was the help of the Savior that came upon us. For the spiritual Assyrian took all men captive. But Christ, like a lion, leaping upon him, brought him to nothing by the word of his mouth, having contended mightily for Zion, the Church. For he threatened, \"I will take the whole inhabited world in my hand as a nest.\" But he gathered those who believe in him, in the manner a bird gathers its nestlings under its wings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":400,"ref":"p400","source":"Ταῦτα περὶ τῆς Ἱερουσαλὴμ ἐπαγγειλάμενος, προσφωνεῖ τοῖς ἀπελθοῦσιν εἰς Αἴγυπτον, Ἐπιστράφητε, οἱ τὴν βαθεῖαν βουλὴν βουλευόμενοι καὶ ἄνομον, προτρέπων εἰς Ἱερουσαλὴμ αὐτοὺς πάλιν ἐπανελθεῖν, διὰ τὰ ἐπηγγελμένα περὶ τοῦ ταύτης ἀνοικισμοῦ. Ὅπερ ὁ Σύμμαχος οὕτως ἐξέδωκε· Μετανοήσατε, ὡς ἐβαθύνατε παραβῆναι, οἱ υἱοὶ Ἰσραήλ. Δηλοῖ δὲ αὐτοὺς ἐνβαθύνοντας μὲν τοῖς κακοῖς, τοῖς δὲ κατὰ Θεὸν ἐπιπολέους ὑπάρχοντας. Μετὰ δὲ τὴν ἐξ Ἀσσυρίων ἀπαλλαγὴν, ἔσται, φησὶν, ὑμῖν πάσης εἰδωλολατρείας ἀπαλλαγή. Καὶ σύμφωνος ἡ ἱστορία. Τὸν γὰρ ναὸν ἀναδειμάμενοι, καθαροὶ πάσης εἰδωλολατρείας ἐγένοντο. Τινὲς δὲ τοῦτό φασι γεγενῆσθαι καθ' ὃν χρόνον ὑπερήσπισε τῆς Ἱερουσαλὴμ ὁ Χριστὸς Ἐκκλησίας. Πρὸς αὐτὴν γὰρ πάλιν ὁ λόγος ἀνέδραμεν, ὅτε τῆς εἰδωλολατρείας ἀπολομένης, καὶ ὁ νοητὸς αὐτῇ συναπῆλθεν Ἀσσοὺρ, οὐκ ἀνδρὸς μαχαίρᾳ πληγεὶς, λόγῳ δὲ θείῳ πεμφθεὶς εἰς τὴν ἄβυσσον σὺν ταῖς ἰδίαις δυνάμεσιν, ἃς διὰ τῶν ἰσχυρῶν νεανίσκων ἐδήλωσεν ἀῤῥαγεῖ πέτρᾳ τῷ Χριστῷ περιληφθείσας, ὡς χάρακι. Οἱ δὲ ἄλλοι φασὶν, Ἐπειδὴ τὸν Ἀσσύριον Ἰουδαῖοι δείσαντες εἰς Αἴγυπτον ἀπεχώρησαν, ἐπαγγέλλεται τούτοις τὴν ἐκείνου καθαίρεσιν, τὴν εἰδωλολατρείαν διὰ τούτων δηλῶν ἐκ θείας πεπτωκυῖαν δυνάμεως, εἰ καὶ ἄνθρωποι ταύτῃ διακονοῦντες τὴν Ἀσσυρίων καθεῖλον ἀρχήν. Διὸ καὶ περὶ Βαβυλῶνος ἔλεγε προφητεύων· Ἰδοὺ ἐπεγείρω ὑμῖν τοὺς Μήδους. Ἀντὶ δὲ τοῦ, Πέτρα περιληφθήσονται ὡς χάρακι, ὁ Σύμμαχος ἔφη, Πέτρα αὐτοῦ ἡ φοβερὰ παρελεύσεται, καὶ ἡττηθήσονται οἱ ἄρχοντες αὐτοῦ, φησὶ Κύριος, δηλαδὴ τοῦ Ἀσσυρίου.","english":"Having made these promises concerning Jerusalem, he addresses those who went down to Egypt: Return, you who devise a deep and lawless counsel, urging them to come back again to Jerusalem because of the promises concerning its resettlement. Symmachus rendered this as follows: Repent, because you have deepened your transgression, O sons of Israel. He shows that they were deeply immersed in evils, but were victorious in the things pertaining to God. And after the deliverance from the Assyrians, he says, you shall have deliverance from all idolatry. And the history is in agreement. For having rebuilt the temple, they became clean from all idolatry. But some say this happened at the time when Christ overshadowed the Church of Jerusalem. For the word ran back again to it, when idolatry had perished, and the spiritual Assyrian went down with it, not struck by the sword of a man, but sent by the divine word into the abyss with his own powers, which he indicated through the strong young men enclosed in Christ the unbreakable rock, as within a palisade. But others say: Since the Jews, fearing the Assyrian, withdrew to Egypt, he promises them his destruction, indicating through these things that idolatry has fallen by divine power, even if men who served it brought down the rule of the Assyrians. Therefore he also said, prophesying concerning Babylon: Behold, I stir up the Medes against you. And instead of \"They shall be enclosed in the rock as within a palisade,\" Symmachus said: His terrible rock shall pass away, and his rulers shall be defeated, says the Lord, namely of the Assyrian.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":401,"ref":"p401","source":"Πέτραν γὰρ αὐτοῦ τὸ στεῤῥὸν ἐκάλεσε τῆς ἀρχῆς. Προτρέπων δὲ τοὺς ἐν Αἰγύπτῳ φυγάδας ὑποστρέφειν εἰς Ἱερουσαλὴμ, Μακάριος, φησὶν, ὃς ἔχει ἐν Σιὼν σπέρμα, καὶ οἰκείους ἐν Ἱερουσαλὴμ, διὰ τὸ μέλλειν αὐτὴν εἰς τὴν ἀρχαίαν ἀνακτίζεσθαι δόξαν, μᾶλλον δὲ κρείττονα. Διό φησιν ἐν ἑτέροις· \"Καὶ ἔσται ἡ δόξα τοῦ οἴκου τούτου ἡ ἐσχάτη, ὑπὲρ τὴν πρώτην.\" Ὠβέλισται δὲ τὸ, μακάριος, ὡς μὴ κείμενον. Τὸ δὲ λοιπὸν ὁ μὲν Σύμμαχός φησιν, Ἔχει πῦρ ἐν Σιὼν καὶ κλίβανον ἐν Ἱερουσαλήμ. Ὁ δὲ Ἀκύλας καὶ Θεοδοτίων, Φῶς αὐτῷ ἐν Σιὼν, καὶ κλίβανος αὐτῷ ἐν Ἱερουσαλὴμ, περὶ Θεοῦ λέγοντες τοῦ καθελόντος τὸν Βαβυλώνιον. Δι' οὗ πυρὸς κατακαίει τοὺς τῆς αὐτοῦ καταφρονήσαντας πόλεως, μάλιστα δὲ τῆς Ἐκκλησίας, περὶ ἧς εἴρηται· \"Δεδοξασμένα ἐλαλήθη περὶ σοῦ, ἡ πόλις τοῦ Θεοῦ.\" Καί· \"Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ.\" Ἐν αὐτῇ γὰρ πῦρ ἐστι καὶ κλίβανος εἰς τὸ καταφλέγειν ἑκάστης ψυχῆς ξύλα, χόρτον, καλάμην. Καὶ κατὰ τὸν Ἀκύλαν δὲ, φῶς ἐκεῖ πρὸς τοὺς ἀξίους φωτίζεσθαι, καὶ πῦρ πρὸς τοὺς δεομένους καθάρσεως. ΚΕΦΑΛ. ΛΒʹ. αηʹ. Ἰδοὺ γὰρ βασιλεὺς δίκαιος βασιλεύσει, καὶ ἄρχοντες μετὰ κρίσεως ἄρξουσι, καὶ ἔσται ὁ ἄνθρωπος κρύπτων τοὺς λόγους αὐτοῦ. Καὶ κρυβήσεται ὡς ἀφ' ὕδατος φερομένου. Καὶ φανήσεται ἐν Σιὼν, ὡς ποταμὸς φερόμενος ἔνδοξος ἐν γῇ διψώσῃ9, κ.τ.λ. Ἡ μὲν τῶν Ἑβδομήκοντα ἔκδοσις συνάπτει ταῦτα τοῖς εἰρημένοις. Προειποῦσα γὰρ τὸ, \"Μακάριος ὃς ἔχει ἐν Σιὼν σπέρμα, καὶ οἰκείους ἐν Ἱερουσαλὴμ,\" ἀκολούθως ἐπήγαγε τὸ, Ἰδοὺ γὰρ βασιλεὺς δίκαιος βασιλεύσει.","english":"For he called the firmness of his rule a rock. And urging the fugitives in Egypt to return to Jerusalem, he says, Blessed is he who has seed in Zion, and kindred in Jerusalem, because she is about to be rebuilt to her ancient glory, or rather to a better one. Therefore he says elsewhere: \"And the glory of this house, the last, shall be greater than the first.\" But \"blessed\" has been marked with an obelus, as not being in the text. As for the rest, Symmachus says, He has fire in Zion and a furnace in Jerusalem. But Aquila and Theodotion say, Light to him in Zion, and a furnace to him in Jerusalem, speaking concerning God who destroyed the Babylonian. By which fire he burns up those who have despised his city, and especially the Church, concerning which it is said: \"Glorious things have been spoken of you, O city of God.\" And: \"The rushings of the river make glad the city of God.\" For in her there is fire and a furnace to burn up the wood, hay, and stubble of each soul. And according to Aquila, there is light there for those worthy to be enlightened, and fire for those needing purification. CHAPTER 32, 38. For behold, a righteous king shall reign, and rulers shall rule with judgment, and a man shall be hiding his words. And he shall be hidden as from water being carried. And he shall appear in Zion, as a glorious river being carried in a thirsty land, etc. The edition of the Seventy joins these things to what has been said. For having first said, \"Blessed is he who has seed in Zion, and kindred in Jerusalem,\" it fittingly added, For behold, a righteous king shall reign.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":402,"ref":"p402","source":"Ἐπεὶ γὰρ ταῦτα μέλλει γίνεσθαι ἐν Ἱερουσαλὴμ, εἰκότως μακαρίζει τοὺς τούτων ἀπολαύειν μέλλοντας ἐν αὐτῇ. Οἱ δὲ λοιποὶ τὰ νῦν καὶ ἀρχῆς ἑτέρας ἀπέδωκαν. Διό φησι Σύμμαχος· Ἰδοὺ εἰς δικαιοσύνην βασιλεύσει βασιλεὺς,\n\nσυμφώνως τοῖς ἄλλοις. Οἰήσονται μὲν οὖν παῖδες Ἑβραίων εἰς Ζοροβάβελ τὸν λόγον ἀνάγεσθαι. ὃς ἐξ Ἰούδα καὶ Δαβὶδ καταγόμενος, ἦρξε μετὰ τὴν ἐπάνοδον τοῦ λαοῦ. Ἄρχοντας δὲ μετὰ κρίσεως τοὺς περὶ τὸν Ἰησοῦν τὸν ἱερέα φήσουσι λέγεσθαι. Ἀλλ' οὐ συνᾴδει τὰ ἐφεξῆς τὸ, Φανήσεται ἐν Σιὼν ὡς ποταμὸς φερόμενος ἔνδοξος ἐν γῇ διψώσῃ. Ὡς οὖν πληρώσας τὰ περὶ τῶν Ἱερεμίου χρόνων ὁ λόγος, ἐξ ἑτέρας ἀρχῆς τὰ περὶ τῆς θεοφανείας θεσπίζει Χριστοῦ. Βασιλεὺς γὰρ μόνος ἐν ἀνθρώποις πέφηνε δίκαιος· καὶ οἱ ἀπόστολοι τῆς Ἐκκλησίας κατὰ κρίσιν ἡγήσαντο τὴν αὐτοῦ. Καὶ ἦν ἀκόλουθον τῇ μετὰ τὴν ἐπάνοδον καταστάσει τοῦ ἔθνους τῶν ἀγαθῶν ἐπισυναφθῆναι τὰ μέγιστα διὰ Χριστοῦ τούτοις γενόμενα, καὶ τοῖς μετὰ χρόνον ὀλίγον τὰ μετὰ πλεῖστον ἐσόμενα. Μακαρίους δὲ λέγει τοὺς ἐπὶ Χριστοῦ τὴν Ἐκκλησίαν οἰκήσαντας, πρὸς οὕς φησιν ὁ Σωτήρ· \"Ὅτι πολλοὶ προφῆται καὶ δίκαιοι ἐπεθύμησαν ἰδεῖν ἃ βλέπετε, καὶ οὐκ εἶδον. Ὑμῶν δὲ μακάριοι οἱ ὀφθαλμοὶ, ὅτι βλέπουσιν.\" Οὗτοι δέ εἰσιν οἱ διὰ Πνεύματος οἰκειωθέντες αὐτῷ, καὶ Χριστὸν καρποφορήσαντες ἐν Σιὼν τῇ νοητῇ. Ἐσχήκαμεν δὲ οἰκείους κατὰ Πνεῦμα τοὺς ἁγίους μυσταγωγούς. Κατ' ἄμφω δὲ δίκαιος ὁ Χριστὸς, καὶ ὡς αὐτοδικαιοσύνη, καὶ ὡς κατὰ σάρκα γενόμενος ἄμωμος. Καὶ βασιλεύσει, φησὶν, εἰς δικαιοσύνην.","english":"For since these things are about to happen in Jerusalem, he rightly calls blessed those who are about to enjoy them in her. But the rest have assigned the present matters and the beginning to another. Therefore Symmachus says: Behold, a king will reign in righteousness, in agreement with the others. Now the children of the Hebrews will suppose that the statement refers to Zerubbabel, who, descended from Judah and David, ruled after the return of the people. And they will say that the rulers with judgment are those around Jesus the priest. But what follows does not agree: He will appear in Zion as a river borne along, glorious in a thirsty land. Therefore, as if the discourse had completed the matters concerning the times of Jeremiah, from another beginning it prophesies the matters concerning the manifestation of Christ. For he alone appeared as a righteous king among men; and the apostles of the Church guided according to his judgment. And it was fitting that to the settlement of the nation after the return the greatest goods brought to them through Christ should be joined, and to those after a short time the things that would be after a very long time. And he calls blessed those who dwelt in the Church under Christ, to whom the Savior says: \"For many prophets and righteous men desired to see what you see, and did not see it. But blessed are your eyes, for they see.\" And these are those who through the Spirit were made his own, and bore Christ as fruit in Zion, the intelligible one. And we have had as kindred according to the Spirit the holy mystagogues. And in both respects Christ is righteous, both as righteousness itself, and as having become blameless according to the flesh. And he will reign, he says, in righteousness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":403,"ref":"p403","source":"Καινὴν λέγων βασιλείαν οὐκ εἰς δόξαν ἀνθρώπων, ἢ τὴν ἐκ τούτων τιμὴν, ἀλλ' εἰς δικαιοσύνην. Οὕτω καὶ οἱ ἄρχοντες αὐτοῦ χρηματίζουσιν, οὐκ ἀνθρώπων λαβόντες ἀξίωμα τὴν ἀρχὴν, ἀλλ' εἰς κρίσιν. Ὅπερ ἐξέδωκαν οἱ λοιποί· Καὶ ἄρχοντες εἰς κρῖμα ἄρξουσιν. Ἀντὶ δὲ τοῦ· Καὶ ἔσται ὁ ἄνθρωπος κρύπτων τοὺς λόγους αὐτοῦ, ὁ Σύμμαχος, Καὶ ἔσται φησὶν, ἀνὴρ ὡς ἀποκρυφὴ ἀπὸ πνεύματος καὶ λαίλαπος. Δηλῶν, ὡς ὁ βασιλεὺς ἀνὴρ ἔσται κατὰ φύσιν ὑπάρχων Θεὸς, κρύπτων αὐτοῦ τὴν θεότητα. Καὶ Ἀκύλας δέ φησιν, Ὡς κρύπτων πνεῦμα. Καὶἀποκρυφὴ ἐντινάγματος. Κατὰ δὲ τοὺς Ἑβδομήκοντα, ἐπειδὴ πάντα ἐλάλει ἐν παραβολαῖς, ὃς καὶ λέγει παρὰ Δαβίδ· \"Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου.\" Ἃς κατ' ἰδίαν τοῖς μαθηταῖς ἐξηγούμενος ἔλεγεν· \"Ὑμῖν δέδοται γνῶναι.\" Καὶ κρυβήσεται, φησὶν, ὡς ἀφ' ὕδατος φερομένου. Πλῆθος γὰρ φερόμενον καὶ ἀπολλύμενον, τὸ πλῆθος τοῦ Ἰουδαίων λαοῦ. Καὶ τοὺς ἐξ αὐτῶν συνισταμένους αὐτῷ, καλεῖ πειρασμοὺς οὐδὲν ὠφελοῦντας, ὅτε μὴ πάσχειν ἠβούλετο. Τοιγαροῦν λίθους βαλλόντων, αὐτοὺς ἐπορεύετο διὰ μέσου αὐτῶν, καὶ παρῆγεν οὕτως. Τοῦτ' ἔστι φροντίζων οὐδέν. Διό φησιν ὁ Δαβίδ· \"Οὐκ ὠφελήσει ἐχθρὸς ἐν αὐτῷ, καὶ υἱὸς ἀνομίας οὐ προσθήσει τοῦ κακῶσαι αὐτόν.\" Ὅθεν ἐξ Ἰουδαίων ἀποκρύπτων τοὺς λόγους, τοῖς μαθηταῖς ἀπεκάλυπτεν. Ὃ δηλοῖ λέγων, Καὶ φανήσεται ἐν Σιὼν, ὡς ποταμὸς φερόμενος ἔνδοξος ἐν γῇ διψώσῃ. Τὴν Σιὼν, τὴν ἐξ ἐθνῶν Ἐκκλησίαν, γῆν διψῶσαν ἐκάλεσεν, ἥτις ἦν πάλαι ἔρημος καὶ διψῶσα, καὶ ταύτῃ γέγονεν οὐ ποταμὸς ἁπλῶς, ἀλλ' ἔνδοξος. Ἐπεὶ πολλοὶ ποταμοὶ, κατὰ τὴν Γραφὴν, ἐχρημάτισαν.","english":"Calling it a new kingdom, not for the glory of men, nor the honor that comes from them, but for righteousness. Thus also his rulers bear the title, not having received their rule as a dignity from men, but for judgment. Which the rest also published: And rulers shall rule for judgment. But instead of, And the man shall be as one hiding his words, Symmachus says, And there shall be, he says, a man as a hiding from wind and tempest. Making clear that the king, being a man by nature, will be God, hiding his divinity. And Aquila also says, As one hiding the spirit. And a hiding from the blast. But according to the Seventy, since he spoke all things in parables, as he also says in David: I will open my mouth in parables. Which, explaining privately to his disciples, he said: To you it has been given to know. And he shall be hidden, he says, as from water being carried away. For the multitude being carried away and perishing is the multitude of the Jewish people. And those who rose up against him from among them, he calls temptations that profit nothing, when he did not wish to suffer. Therefore, when they were throwing stones, he went through the midst of them, and so passed by. That is, caring for nothing. Therefore David says: The enemy shall not profit in him, and the son of lawlessness shall not add to harm him. Whence, hiding his words from the Jews, he revealed them to the disciples. Which he makes clear, saying, And he shall appear in Zion as a river being carried along, glorious in a thirsty land. Zion, the Church from the nations, he called a thirsty land, which was formerly desert and thirsty, and to it he became not simply a river, but a glorious one. Since many rivers, according to the Scripture, have been reckoned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":404,"ref":"p404","source":"Ὡς οἱ τοὺς διδασκομένους ποτίζοντες ἅγιοι, περὶ ὧν φησιν ἐν Ψαλμοῖς· \"Ἐπῆραν οἱ ποταμοὶ, Κύριε, ἐπῆραν οἱ ποταμοὶ φωνὰς αὐτῶν.\" Ἐξάκουστοι μὲν γὰρ αἱ τῶν ἀποστόλων φωναί. Ἀλλ' οὐδεὶς οὕτως ἔνδοξος, ὡς ὁ χειμάῤῥους τῆς τρυφῆς, παρ' οὗ καὶ οἱ λοιποὶ τὰ θεῖα δέχονται νάματα. Καὶ οὐκ ἔτι ἔσονται πεποιθότες ἐν ἀνθρώποις. Ἀνθ' οὗ, φησὶ Σύμμαχος· Οὐκ ἀμαυρωθήσονται οἱ ὀφθαλμοὶ αὐτῶν· διορατικοὺς δηλῶν τοὺς ἐν Ἐκκλησίᾳ νοοῦντας καλῶς τὸν ἐμφανῆ γενόμενον αὐτοῖς ποταμὸν, περὶ οὗ φησιν· \"Ὁ ποταμὸς τοῦ Θεοῦ ἐπληρώθη ὑδάτων.\" Καί· \"Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ.\" Ἔλεγέν τε· \"Ὃς ἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω αὐτῷ,\" καὶ τὰ μετὰ ταῦτα. Κατὰ δὲ τοὺς Ἑβδομήκοντα νοητέον, ὡς καὶ ἐθνικοὶ καὶ Ἰουδαῖοι πρότερον ἐπ' ἀνθρώπους ἐπεποίθεσαν· οἱ μὲν, τοὺς περὶ θεῶν καὶ δαιμόνων διδάσκοντας· οἱ δὲ, τοὺς ἐντάλματα παραδιδόντας ἀνθρώπων. Ὤοντο γὰρ μηδὲν τῶν περὶ τοῦ Θείου σοφοὺς ὄντας λανθάνειν αὐτούς. Ἀλλὰ τούτων ἀποστάντες Προσέξουσι τὰ ὦτα τῶν τοῦ Σωτῆρος ἀκροᾶσθαι ῥημάτων. Καὶ ἡ πρὶν ἀσθενοῦσα","english":"Like the holy ones who water those being taught, concerning whom it is said in the Psalms: \"The rivers lifted up, O Lord, the rivers lifted up their voices.\" For the voices of the apostles are heard far and wide. But no one is so glorious as the torrent of delight, from which the rest also receive the divine streams. And they will no longer be trusting in men. In place of which, Symmachus says: Their eyes will not be dimmed—indicating that those in the Church who understand rightly are clear-sighted regarding the river that became manifest to them, concerning which it is said: \"The river of God was filled with waters.\" And: \"The streams of the river gladden the city of God.\" And he said: \"Whoever drinks of the water that I will give him,\" and the things that follow. According to the Seventy, however, it must be understood that both the Gentiles and the Jews previously trusted in men—the former in those who taught about gods and demons, the latter in those who handed down the commandments of men. For they thought that nothing concerning the Divine escaped them, since they were wise. But having departed from these things, they will give heed with their ears to listen to the words of the Savior. And the formerly weak","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":405,"ref":"p405","source":"καρδία συνετισθήσεται. Σύμμαχος γὰρ ἐξέδωκε· Καὶ ἡ καρδία τῶν ἀκουόντων προσέξει τοῦ ἀκούειν. Ἀντὶ δὲ τοῦ λαλεῖν εἰρήνην, λαλεῖν τρανά. Ψελλιζούσας δὲ γλώσσας φησὶ, τὰς τῶν περὶ Θεοῦ νοούντων ἢ λαλούντων οὐδὲν, οἵτινες ὕστερον ἔμαθον εἰρήνην λαλεῖν, τοῦτ' ἔστι Χριστόν. \"Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν,\" ἐξ οὗ τρανὰ λαλοῦσιν ἐθνικοὶ μὲν, ἐγνωκότες Θεόν· Ἰουδαῖοι δὲ, παυσάμενοι τῆς τοῦ νόμου σκιᾶς, καὶ τῶν περιττῶν ἐνταλμάτων. Καὶ οὐκ ἔτι μὴ εἴπωσι τῷ μωρῷ ἄρχειν· ὅπερ ἐποίουν πρότερον μωροῖς διδασκάλοις ἑαυτοὺς ἐπιτρέποντες, τοῖς σοφοῖς τοῦ αἰῶνος τούτου, ὧν ἐμώρανεν ὁ Θεὸς τὴν σοφίαν. Τοιοῦτοι δὲ ἦσαν καὶ οἱ τῶν Ἰουδαίων καθηγηταὶ, τὸν διὰ Μωσέως ἐν νόμῳ σκιαγραφούμενον οὐκ ἐπεγνωκότες, καὶ περὶ τοὺς προφητικοὺς ἀνοηταίνοντες λόγους· οἱ δὲ τούτων ὑπηρέται τοὺς ἀντιλέγοντας ἀνέστελλον, λεπτότερα συζητεῖν περὶ τῆς ἀληθείας οὐκ ἐπιτρέποντες, ἀναντιῤῥήτους εἶναι μηχανώμενοι τὰς ἐκείνων φωνάς· ὡς καὶ τοῖς Πυθαγόρου μαθηταῖς ἔθος ἦν τὸ, \"Αὐτὸς ἔφα,\" λέγειν. Καὶ ψυχὰς ἐρώσας ἀληθείας οὐ συνεχώρουν μαθεῖν. Εἰ γάρ τις μέτριος καὶ ταπεινὸς ὀρθὸν περὶ ἀληθείας προέφερεν τὸν λόγον, τοῦτον διασκεδαννύντες ἠφάνιζον. Λέγοι δ' ἂν ταπεινοὺς καὶ τοὺς ἁγίους μυσταγωγοὺς, ὧν ἐν λόγοις κατεστρατεύοντο, τοὺς ἐν κρίσει λόγους αὐτῶν ἀφανίσαι σπουδάσαντες. Περὶ ὧν ἐπήγαγεν, οἱ δὲ εὐσεβεῖς συνετὰ ἐβουλεύσαντο· ὧν καὶ ἡ βουλὴ μένει πάσης ἀσεβοῦς κατηργημένης βουλῆς. Κατὰ δὲ τὸν Σύμμαχον· μετὰ τὴν κατὰ τῶν μωρῶν ἀρχόντων διήγησιν, ἐπιλέγεται· Ἄρχων δὲ ἀρχοντικὰ βουλεύσεται, καὶ ἡγεμὼν ἀναστήσεται.","english":"the heart will be made understanding. For Symmachus rendered it: And the heart of those who hear will attend to hear. And instead of speaking peace, to speak clearly. And he calls \"lisping tongues\" those who understand or speak nothing concerning God, who later learned to speak peace, that is, Christ. \"For he himself is our peace,\" from whom they speak clearly—both the Gentiles, having come to know God, and the Jews, having ceased from the shadow of the law and from superfluous commandments. And they shall no longer say to the fool, \"Rule\"—which they did before, entrusting themselves to foolish teachers, to the wise men of this age, whose wisdom God has made foolish. Such were also the teachers of the Jews, not recognizing the one shadowed forth through Moses in the law, and being foolish concerning the prophetic words; and their servants restrained those who contradicted them, not permitting them to inquire more subtly concerning the truth, contriving that those men's utterances be beyond contradiction; as it was also the custom of the disciples of Pythagoras to say, \"He himself said it.\" And they did not allow souls that loved the truth to learn. For if anyone moderate and humble brought forth a right account concerning the truth, they scattered and destroyed it. And he would call \"humble\" also the holy mystagogues, against whose words they campaigned, eager to destroy their words in judgment. Concerning whom he added: but the pious have devised understanding things; whose counsel also remains, when every counsel of the impious has been abolished. And according to Symmachus: after the account concerning the foolish rulers, it is added: But a ruler shall devise rulerly things, and a leader shall arise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":406,"ref":"p406","source":"Ὁ γὰρ δίκαιος βασιλεὺς ἡγεμόνας ἡμῖν τοὺς ἀποστόλους δεδώρηται. Ὃς καί φησιν ἐν Ψαλμοῖς· \"Σὺ δὲ, ἄνθρωπε, ἰσόψυχε ἡγεμών μου, καὶ γνωστέ μου.\" Ἐν ἅπασι δὲ τούτοις οὐδαμοῦ Ἰσραὴλ, ἢ Ἰακὼβ, ἢ Ἰούδας ὠνόμασται, ἅτε περὶ Χριστοῦ τοῦ λόγου τυγχάνοντος, καὶ τῶν ἐν Ἐκκλησίᾳ ἐξάρχων, ἐν ᾗ τὸ σπέρμα τῶν πάλαι μακαρίων ἀνδρῶν ἐξανθῆσαν ἐκαρποφόρησε, πᾶσάν τε τὴν οἰκουμένην τῆς ἰδίας εὐλογίας ἐπλήρωσε. Διὸ τοὺς ἔχοντας ἐν Σιὼν σπέρμα μακαρίους ὠνόμαζε, τοὺς προφήτας δηλονότι τοὺς λέγοντας· \"Εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν, καὶ ὡς Γόμοῤῥα ἂν ὡμοιώθημεν,\" οἳ σπέρμα καὶ οἰκείους τοὺς ἐκ τῆς Ἐκκλησίας ἐκτήσαντο. Τινὲς δέ φασιν ὡς μακαρίζει τὴν πόλιν, καὶ τοὺς ταύτης οἰκήτορας, ὧν Θεὸς κηδόμενος, ἀοράτῳ πληγῇ μετήρχετο τὸν Ἀσσύριον. Ἧς δίκαιον βασιλέα καθ' ἱστορίαν μὲν τὸν Ἐζεκίαν φησί. Κυρίως δὲ δηλοῖ τὸν Σωτῆρα. Τὸ γὰρ ἀληθῶς μακάριον, τῶν οἰκούντων τὴν ἄνω Σιὼν, καὶ βασιλέα Χριστὸν ἐπιγραφομένων, εἰς ὃν τὴν ἄκραν δικαιοσύνην ἀνάγομεν, μὴ εὑρίσκοντες ἐν ἀνθρώποις τὸ ἄπτωτον· ὥσπερ οὖν ἐπ' ἀνθρώπων τὸ μὲν μερικὸν τῆς κακίας ὁριζόμεθα, αὐτὴν δὲ πᾶσαν τὴν κακίαν τῷ διαβόλῳ προσνέμομεν. Καὶ ἔσται ἄνθρωπος κρύπτων τοὺς λόγους αὐτοῦ, καὶ τὰ ἑξῆς. Ὁ γὰρ ἐν ἑαυτῷ τοὺς λόγους τοῦ Θεοῦ μελετῶν ἐν δικαιοσύνῃ, ἀπ' ὀργῆς ἐπαγομένης σκεπάζεται. Διό φησιν ὁ Δαβίδ· \"Ὁ νόμος σου ἐν μέσῳ τῆς κοιλίας μου.\" Τοῦ δὲ τοιούτου, φησὶν ὁ Σωτὴρ, \"Ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος.\" Καὶ οὐκέτι ἔσονται πεποιθότες ἐπ' ἀνθρώποις, φησίν.","english":"For the righteous king has granted us the apostles as leaders. He also says in the Psalms: \"But you, O man, my equal-souled leader, and known to me.\" Yet in all these, nowhere is Israel, or Jacob, or Judah named, since the matter concerns Christ the Word, and the leaders in the Church, in which the seed of the formerly blessed men, having blossomed, bore fruit, and filled the whole inhabited world with its own blessing. Therefore he called those who have seed in Zion blessed, clearly the prophets who say: \"Unless the Lord of Hosts had left us a seed, we would have become as Sodom, and been made like Gomorrah,\" who obtained the seed and the kindred of the Church. But some say that he blesses the city and its inhabitants, whom God, caring for them, pursued the Assyrian with an invisible blow. Its righteous king, according to history, he calls Hezekiah. But properly it indicates the Savior. For truly blessed is the lot of those who dwell in the upper Zion and are inscribed under Christ as king, to whom we refer the highest righteousness, not finding among men the unfallen; just as, then, in the case of men we define the partial aspect of evil, but all evil itself we assign to the devil. And a man shall be as one hiding his words, and so on. For he who meditates on the words of God within himself in righteousness is covered from the wrath that is brought on. Therefore David says: \"Your law is in the midst of my belly.\" And of such a one, the Savior says, \"Rivers shall flow from his belly of living water.\" And they shall no longer trust in men, he says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":407,"ref":"p407","source":"Ἐπιόντος γὰρ τοῦ Ἀσσυρίου πρὸς πόλεμον, ἀκόλουθον ἦν τοὺς ἠλπικότας ἐπὶ Θεὸν, τῆς τῶν Αἰγυπτίων βοηθείας ὑπεριδεῖν· τότε γὰρ ἂν ὑπῆρξεν ἰδεῖν τοὺς μὴ διαρθροῦντας τῆς θεοσεβείας τὸν λόγον, τρανῇ τῇ γλώττῃ τὸν τῆς εἰρήνης ὁμολογοῦντας βραβευτὴν, μὴ προϊσταμένους ἄρχειν αὐτῶν τὸν Αἰγύπτιον· ὃν μωρὸν ὁ λόγος, ὡς ἀσεβῆ, καθεστηκότα καλεῖ. Καὶ οὐκ ἂν ἠνέσχοντο τῆς τῶν τοιούτων ἀρχόντων συγχύσεως. Ἀκόλουθον γὰρ ἦν τὸν μωραίνοντα τὰ πρὸς Θεὸν, ἀνομίαν ποιεῖν, καὶ πλανᾶσθαι. Εἰς ὂν οἱ ἐλπίζοντες ἐξ ἀπάτης ἀλλήλων τὰς ἐλπίδας ἐκένουν δι' αὐτοῦ τὸν κίνδυνον ἀποφεύγειν οἰόμενοι, τῶν εὐσεβῶν τὴν ἐναντίαν τούτοις ἐχόντων βουλὴν ψυχωφελῆ παρ' ὅλην αὐτῶν ὑπάρχουσαν τὴν ζωήν. θκʹ. Γυναῖκες πλούσιαι, ἀνάστητε καὶ ἀκούσατε τῆς\n\nφωνῆς μου. Θυγατέρες, ἐν ἐλπίδι ἀκούσατε λόγους μου. Ἡμέρας ἐνιαυτοῦ μνείαν ποιήσασθε ἐν ὀδύνῃ μετ' ἐλπίδος. Ἀνήλωται ὁ τρυγητός. Πέπαυται ὁ σπόρος, καὶ οὐκέτι μὴ ἔλθῃ9. κ.τ.λ. Περὶ τῆς θεοφανείας, καὶ τῶν ἀποστόλων τῆς τε κλήσεως εἰπὼν τῶν ἐθνῶν, νῦν τῷ ἐκ περιτομῆς προσφωνεῖ λαῷ παρακελευόμενος θρηνεῖν, ὡς ἐκπεπτωκότι τῆς χάριτος ἐξ ἀπιστίας. Οὓς διὰ τὸ τῆς ψυχῆς ἔκλυτον, γυναῖκας καλεῖ. Ἤγουν τὰς αὐτῶν συναγωγὰς οὕτω δηλοῦσθαί φασιν. Οἱ δὲ λοιποὶ τῶν ἑρμηνευτῶν, γυναῖκες εὐθηνοῦσαι, φασὶν, ἀντὶ τοῦ πλούσιαι. Πάλαι γὰρ ἐπλούτουν εὐθηνοῦσαι κατὰ Θεόν. Ἐτρύφων δὲ ἴσως καὶ πλούτῳ σωματικῷ. Τινὲς δέ φασιν, ὡς ἔθος τῇ Γραφῇ γυναῖκας καλεῖν πόλεις, ἢ κώμας. Καὶ μητροπόλεως οὔσης μιᾶς, θυγατέρας αὐτῆς προσαγορεύειν τὰς ἄλλας. Οὕτω ὁ θεῖος Δαβίδ·","english":"For when the Assyrian came against them for war, it was fitting that those who had hoped in God should disregard the help of the Egyptians; for then it would have been possible to see those who did not articulate the doctrine of piety confessing with a clear tongue the arbiter of peace, and not setting the Egyptian over themselves to rule. Him the word calls \"fool,\" since he stood as impious. And they would not have endured the confusion of such rulers. For it was fitting that the one who played the fool in matters pertaining to God should commit lawlessness and go astray. Those who hoped in him were emptying their hopes of one another through deception, thinking to escape the danger through him, while the pious held the opposite counsel to these, profitable to the soul, existing throughout their whole life. 29. Rich women, arise and hear my voice. Daughters, hear my words in hope. Make remembrance of the days of a year in pain with hope. The vintage has been consumed. The sowing has ceased, and it shall come no more, etc. Having spoken concerning the theophany, and the calling of the apostles and of the nations, he now addresses the people from the circumcision, exhorting them to lament, as having fallen from grace through unbelief. Those whom, because of the slackness of their soul, he calls women. Or, they say, their synagogues are thus indicated. But the rest of the interpreters say \"women thriving\" instead of \"rich.\" For formerly they were rich, thriving according to God. But perhaps they also luxuriated in bodily wealth. Some say that it is the custom of Scripture to call cities or villages women. And since there is one metropolis, it calls the others her daughters. Thus the divine David:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":408,"ref":"p408","source":"Ἤκουσε, φησὶ, καὶ ηὐφράνθη Σιών. Καὶ ἠγαλλιάσαντο αἱ θυγατέρες τῆς Ἰουδαίας. Τοῦ δὲ Σωτῆρος τὸ πρόσωπον ταῖς πόλεσιν Ἰουδαίας τὰ νῦν συμβουλεῦόν φησιν, Ἀκούσατε τῆς φωνῆς μου, πρὸς τὸ εὐαγγελικὸν αὐτὰς ἀνακαλούμενον κήρυγμα. Καὶ, ὡς ἔτι πολυάνδρους πλουσίας καλεῖ, γενησομένας ἐρήμους, εἰ μὴ πείθοιντο λέγοντι. Τὸ δὲ ἐπ' ἐλπίδι, φασὶν οἱ λοιποὶ, πεποιθυῖαι. Γυναῖκας δὲ λέγει τὰς ἐπὶ τῶν παλαιῶν χρόνων παρ' Ἰουδαίοις συνόδους, αἷς διαναστῆναι καὶ ἀκοῦσαι παρακελεύεται. Θυγατέρας δὲ, τὰς μετὰ ταῦτα συστάσας τῶν αὐτῶν Συναγωγὰς, ἃς ἐνωτίσασθαι βούλεται. Ἀμφοτέρας δὲ κινεῖ πρὸς σύντονον ἀκοὴν τῶν λόγων ἀκούειν ἐπ' ἐλπίδι λαμπρᾷ. Ἐνιαυτοῦ δὲ μεμνῆσθαι παρακαλεῖ, καθ' ὃν ὁ Σωτὴρ ἐν ἀνθρώποις τὸ σωτήριον ἐποιήσατο κήρυγμα, παρὰ τῷ προφήτῃ λέγων· \"Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέν με.\" Καὶ προϊών φησι καλέσαι ἐνιαυτὸν Κυρίου δεκτόν. Τούτου βούλεται μεμνῆσθαι τὰς προειρημένας μετ' ὀδύνης κατανυττομένας ἐφ' ὃν τετολμήκασιν, ἔχειν δὲ καὶ τὴν ἐπηγγελμένην τοῖς ἐφ' οἷς ἔπραξαν μετανοοῦσιν ἐλπίδα. Ὅτε μὲν οὖν ὑπῆρχεν ἀμπελὼν Κυρίου ὁ οἶκος τοῦ Ἰσραὴλ, πολὺς ἦν παρ' αὐτοῖς τρυγητὸς, παντὸς τοῦ ἔθνους τῷ τοῦ Θεοῦ καρποφοροῦντος ναῷ. Νῦν δέ φησιν, Ἀνήλωται, οὐχ ὡς ἀναληφθῆναι πάλιν, ὅπερ γέγονε μετὰ τὴν ἐξ Ἀσσυρίων ἐπάνοδον. Νῦν γὰρ οὐκ ἔτι φησὶν, ἀλλὰ καθάπαξ ἐκτέτμηται. Δείκνυσι δὲ, φασί τινες, ὡς ἀπειθοῦντι τῷ Ἰσραὴλ οὐκ ἀζήμιον τὸ χρῆμα γενήσεται. Ἤμελλον γὰρ οἱονεὶ τρυγᾶσθαι τούτων αἱ πόλεις Ῥωμαίων παραδοθεῖσαι χερσὶν, καὶ θηρίων ἐξ ἐρημίας ἐνδιαίτημα γίνεσθαι.","english":"Zion heard,” he says, “and was glad; and the daughters of Judea rejoiced.” But the Savior’s face now counsels the cities of Judea, saying, “Hear my voice,” calling them back to the gospel proclamation. And, as still populous and wealthy, he calls them, [warning that they] will become desolate if they do not obey him who speaks. But the rest, they say, “trusted in hope.” And he calls “women” the assemblies among the Jews in ancient times, which he urges to rise up and hear. And “daughters,” the synagogues of the same that were established after these things, which he wishes to give ear. And he moves both to listen with attentive hearing to the words in bright hope. And he exhorts them to remember the year in which the Savior made the saving proclamation among men, saying in the prophet: “The Spirit of the Lord is upon me, for which cause he has anointed me.” And proceeding, he says, “to proclaim the acceptable year of the Lord.” He wishes those previously mentioned, who are pricked with grief over what they have dared, to remember this, and also to have the hope promised to those who repent of what they have done. When, therefore, the house of Israel was the vineyard of the Lord, there was a great vintage among them, since the whole nation was bearing fruit for the temple of God. But now, he says, “It has been consumed,” not so as to be taken up again, which happened after the return from the Assyrians. For now, he says, it is no longer [so], but has been cut off once for all. And some say he shows that for disobedient Israel the matter will not be without penalty. For their cities were about to be, as it were, harvested, handed over to the hands of the Romans, and to become a dwelling place for wild beasts from the desert.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":409,"ref":"p409","source":"Βούλεται τοίνυν τὴν κατὰ Θεὸν αὐτῶν ἅψασθαι λύπην τῆς προτέρας ἀπιστίας ἐξισταμένων. Ἡ γὰρ κατὰ Θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον ἀπεργάζεται. Ἧς καρπὸς τὸ ἀποδύσασθαι μὲν τὴν τοῦ πλούτου περιβολὴν, ἀνδρικῷ δὲ ζωσαμένας σχήματι τὰς ὀσφῦς, κόψασθαι, τοῦ πρώτου αὐτῶν ἀμπελῶνος τὴν ἐρημίαν. Καὶ κατὰ ψυχὴν δὲ τῆς νοητῆς εὐκαρπίας ἀποπεπτώκασιν Ἰουδαῖοι, ἀντὶ σταφυλῆς ἀκάνθας ποιήσαντες, κατὰ τὴν τοῦ προφήτου φωνήν. Φησὶ δὲ καὶ ἕτερος, \"Ἀνεμόφθορα ἔσπειραν. Καὶ ἡ καταστροφὴ αὐτῶν ἐκδέξεται αὐτά. Δρᾶγμα οὐκ ἔχον ἰσχὺν τοῦ ποιῆσαι ἄλευρον.\" Διὸ, φησὶν, αἱ πρὶν ἐπὶ Θεῷ πεποιθυῖαι, καὶ τὴν γνώμην μεταβαλοῦσαι, θρηνήσατε· ἀνῆκε γὰρ τὸν ἀμπελῶνα αὐτοῦ. Καὶ ταῖς νεφέλαις ἐνετείλατο τοῦ μὴ βρέξαι εἰς αὐτόν. Καὶ γέγονεν ὄνων ἀγρίων εὐφροσύνη, καὶ πονηρῶν ποιμένων βοσκήματα, τοῦτ' ἔστιν ἀκαθάρτων πνευμάτων. Καὶ Δαβὶδ δὲ ὡς περὶ ἀμπέλου λέγει τοῦ Ἰσραήλ· \"Ἐλυμήνατο αὐτὴν ὗς ἐκ δρυμοῦ, καὶ μονιὸς ἄγριος κατενεμήσατο αὐτήν.\" Ὡς γὰρ κεχερσωμένον παρορᾶται χωρίον [λείπ. ὁ κτήτωρ, ἤ τι τοιοῦτον], οὕτω Θεὸς ψυχὴν ἄκαρπον τῆς ἰδίας προνοίας οὐκ ἀξιοῖ. Ἀντὶ δὲ τοῦ ἀπὸ γεννήματος ἀμπέλου· ὁ μὲν Ἀκύλας φησὶν, ἐπὶ ἀμπέλῳ αὐξητικῇ· ὁ δὲ Σύμμαχος, περὶ ἀμπέλου πολυφόρου, πρὸς ἥν φησιν ἀλλαχοῦ· \"Ἐγώ σε ἐφύτευσα ἄμπελον καρποφόρον, πᾶσαν ἀληθινήν· πῶς ἐστράφης εἰς πικρίαν ἡ ἄμπελος ἡ ἀλλοτρία;\" Ἀντὶ δὲ τοῦ, ἡ γῆ τοῦ λαοῦ μου, Σύμμαχος, ἐπὶ τὴν γῆν τοῦ λαοῦ μου, φησί. Συνῳδὰ δὲ τοῖς ἔμπροσθεν, ἐν οἷς ἔλεγεν· \"Ἔμεινα ἵνα ποιήσῃ σταφυλὴν, ἐποίησεν δὲ ἀκάνθας.\" Καὶ ταύτας ἑρμηνεύων ἐπῆγεν·","english":"He wishes, then, to touch the grief according to God of those who are departing from their former unbelief. For grief according to God works repentance unto salvation not to be regretted. Its fruit is to strip off the cloak of wealth, and, girding their loins with a manly bearing, to beat the breast for the desolation of their former vineyard. And in soul the Jews have fallen away from the spiritual fruitfulness, producing thorns instead of grapes, according to the voice of the prophet. And another says, \"They sowed things blown upon by the wind. And their destruction shall await them. A thing having no strength to make flour.\" Therefore, he says, you who formerly trusted in God, and have changed your mind, lament; for he has let loose his vineyard. And he commanded the clouds not to rain upon it. And it has become the joy of wild asses, and the pasture of evil shepherds, that is, of unclean spirits. And David also speaks of Israel as of a vineyard: \"A boar from the thicket ravaged it, and a solitary wild beast devoured it.\" For just as a plot of land laid waste is overlooked [the owner is missing, or something of the sort], so God does not deem a fruitless soul worthy of his own providence. But instead of \"from the offspring of a vineyard,\" Aquila says, \"for a vineyard that makes increase\"; and Symmachus, \"concerning a vineyard full of fruit,\" to which he says elsewhere: \"I planted you a fruitful vineyard, wholly true; how have you turned into bitterness, the alien vineyard?\" And instead of \"the land of my people,\" Symmachus says, \"upon the land of my people.\" And these things are in agreement with what went before, in which he said: \"I waited that it should produce a grape cluster, but it produced thorns.\" And interpreting these things he added:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":410,"ref":"p410","source":"\"Ἔμεινα ἵνα ποιήσῃ κρίσιν,\n\nἐποίησεν δὲ ἀνομίαν, καὶ οὐ δικαιοσύνην, ἀλλὰ κραυγήν·\" Διὸ γέγονεν ὄνων ἀγρίων οἰκητήριος, καὶ βοσκήματα ποιμένων, ἢ ἀγελῶν κατὰ τὸν Ἀκύλαν. Ἅπερ εἰς ἔργον ἐξέβη. Εἰδωλολάτραι γὰρ ἐκ διαφόρων ἐθνῶν γεγόνασι ταύτης οἰκήτορες. Διὸ δεῖ, φησὶν, ὑμᾶς ἐπιμένειν ἐπὶ τοσοῦτον τῷ θρήνῳ, ἔως ἂν ἐπέλθῃ ἐφ' ὑμᾶς πνεῦμα ἀφ' ὑψηλοῦ. Ἢ κατὰ Σύμμαχον, ἀνάψυξις ἐξ ὕψους. Πνευμάτων μὲν οὖν ἐστι διάφορα. Πλὴν οὐδὲν ὑμᾶς ἀνακτήσασθαι δύναται, καὶ ἀναπαῦσαι τοῦ θρήνου, ἢ τὸ ἐξ ὕψους καταπεμπόμενον, ὃ πέμψειν ὁ Σωτὴρ τοῖς μαθηταῖς ἐπηγγέλλετο. Τοῦτο καὶ νῦν, εἰ μετανοοῦσαι κλαύσωσιν, ἐπαγγέλλεται. \"Μακάριοι γὰρ οἱ πενθοῦντες, ὅτι παρακληθήσονται· καὶ οἱ κλαίοντες, ὅτι γελάσουσι.\" Τινὲς δέ φασιν, ὡς ἐναργῆ τὸν χρόνον παρίστησιν τῆς τοῦ λαοῦ τῶν ἀπίστων χερσέως, ὅτ' ἂν οἱ πεπιστευκότες θείου τεύξονται Πνεύματος, ἡνίκα καταφοιτῆσαν ἐξ ὕψους γλώσσαις πυρὸς μεριζομέναις εἰκάζετο. Τότε γὰρ ἔσται, φησὶν, ἔρημος, ὁ Χέρμελ. Καὶ πρόσθεν γὰρ ἔλεγεν· ὅτι μετατεθήσεται ὁ Λίβανος, ὡς τὸ ὅρος τὸ Χέρμελ. Καὶ Χέρμελ εἰς δρυμὸν λογισθήσεται. Ἐδήλου δὲ τοὺς μὲν ἐκ περιτομῆς ὁ Χέρμελ, ὃς καὶ Κάρμηλος λέγεται, ὄρος ὂν ἐν τῇ Σαμαρείᾳ, ἑρμηνευόμενον δὲ, ἐπίγνωσις περιτομῆς. Ὁ δὲ Λίβανος τὰ ἔθνη, τῆς Φοινίκης ὑπῆρχον. Ἔμελλεν γὰρ ἐκεῖνοι μὲν ἄκαρποι γενήσεσθαι, καὶ πυρὸς ὕλη, ὄρειοί τινες καὶ ἀνήροτοι τὴν ψυχὴν (τοιοῦτοι γὰρ οἱ δρυμοί)·","english":"I waited for it to make judgment, but it made lawlessness, and not righteousness, but a cry.\" Therefore it has become a dwelling place of wild donkeys, and pastures of shepherds, or of herds according to Aquila. These things have come to pass. For idolaters from various nations have become its inhabitants. Therefore, he says, you must persist in lamentation to such an extent, until a spirit from on high comes upon you. Or according to Symmachus, a refreshing from on high. For there are different kinds of spirits. Nevertheless, nothing can restore you and give you rest from lamentation, except that which is sent down from on high, which the Savior promised to send to his disciples. This he also promises now, if they weep in repentance. \"For blessed are those who mourn, for they shall be comforted; and those who weep, for they shall laugh.\" But some say that he clearly sets forth the time of the desolation of the unbelieving people, when those who have believed will receive the divine Spirit, when it descended from on high and was likened to tongues of fire being divided. For then, he says, Chermel shall be desolate. And previously he said: that Lebanon shall be moved, as the mountain Chermel. And Chermel shall be reckoned as a thicket. He was indicating that Chermel—which is also called Carmel, a mountain in Samaria, and is interpreted as \"knowledge of circumcision\"—refers to those of the circumcision. And Lebanon referred to the nations, which belonged to Phoenicia. For they were going to become unfruitful and fuel for fire, certain mountainous and unplowed places in their soul (for such are thickets);","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":411,"ref":"p411","source":"μετελθεῖν δὲ τὰ ἔθνη πρὸς τὴν αὐτῶν θεοσέβειαν χρηματίζοντα Λίβανός τε καὶ ἔρημος, ἀντὶ τοῦ θεοσεβοῦς πάλαι λαοῦ μερὶς Κυρίου γινόμενα, καὶ σχοίνισμα κληρονομίας αὐτοῦ, καίτοι πρότερον ὄντα δρυμὸς καὶ ἔρημος, ἤπερ ὡς μεγάλων ἀγαθῶν ἠξιωμένη τὰ μετὰ ταῦτα λοιπὸν ἐπαγγέλλεται, καλῶν αὐτὴν Κάρμηλον, εἰς ὃν ἔλεγεν μετατεθεῖσθαι τὸν Λίβανον. Τινὲς δὲ Κάρμηλον τὸν ἐκ περιτομῆς νοοῦσι λαὸν, καὶ ζητοῦσι πῶς εἰς δρυμὸν λογισθήσεται, ἐν αὐτῷ πάλιν κατα καί φασι τοῦτο διὰ τὸ κατάλειμμα λέγεσθαι τὸ σωθὲν καὶ τοῖς συναγελαζόμενον. Ἐν τῇ ἐρήμῳ τοίνυν δικαιοσύνην φησὶν ἀναπαύσεσθαι. Καὶ ἄνω γὰρ εὐθὺς τῇ περὶ Χέρμελ καὶ Λιβάνῳ μεταθέσει τὴν κλῆσιν δηλῶν τῶν ἐθνῶν, ἔλεγεν κωφοὺς ἀκούσεσθαι τοὺς λόγους τοῦ βιβλίου, καὶ τυφλῶν ἰδεῖν ὀφθαλμούς· οὕτω καὶ νῦν ἔργα φησὶν ἔσεσθαι δικαιοσύνης, ὧν τὸ κεφάλαιον ἡ τοῦ Θεοῦ ἐστιν εἰρήνη ὑπερέχουσα πάντα νοῦν, ὅς ἐστιν ἡ εἰρήνη ἡμῶν δικαιοσύνη τε καὶ κρῖμα. Δεδικαιώμεθα γὰρ ἐν αὐτῷ, δικαίῳ τε καὶ ὀρθῷ κρίματι κατακριθείσης τῆς ἁμαρτίας. Ὃς καὶ κατὰ Παῦλον, εὐηγγελίσατο εἰρήνην τοῖς μακρὰν, καὶ εἰρήνην τοῖς ἐγγὺς, Ἰουδαίῳ δηλονότι πρώτῳ καὶ Ἕλληνι. Διὸ τὴν πρὸς Θεὸν καταλύσαντες ἔχθραν πόλεσίν ἐσμεν ἀναπαύσεως, καὶ τῆς εἰς αἰῶνα τρυφῆς τὸν ἐκκλησιαστικὸν τῶν ἀρετῶν ἔχοντες πλοῦτον, περὶ οὗ φησιν ὁ Ἀπόστολος· \"Εὐχαριστῶ τῷ Θεῷ μου διὰ Ἰησοῦ Χριστοῦ, ὅτι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ, ἐν παντὶ λόγῳ καὶ πάσῃ γνώσει.\" Καὶ ἀλλαχοῦ δέ φησιν ὁ προφήτης· \"Εὐφράνθη ἔρημος ἡ διψῶσα.","english":"But that the nations should turn to their own worship of God, Lebanon and the desert giving oracles, becoming instead of the people that was formerly devout a portion of the Lord and a measured allotment of his inheritance, though previously they were a thicket and a desert—or rather, as having been deemed worthy of great goods, it promises the things that follow thereafter, calling her Carmel, into which it said that Lebanon had been transferred. But some understand Carmel as the people from the circumcision, and they ask how it will be reckoned as a thicket, again in it; and they say that this is spoken because of the remnant that was saved and gathers together with it. In the desert, then, he says that righteousness will rest. For above, immediately at the transfer concerning Carmel and Lebanon, declaring the calling of the nations, he said that the deaf would hear the words of the book, and that the eyes of the blind would see; so also now he says that there will be works of righteousness, the sum of which is the peace of God that surpasses all understanding, who is our peace, both righteousness and judgment. For we have been justified in him, sin having been condemned by righteous and upright judgment. Who also, according to Paul, proclaimed good news of peace to those far off, and peace to those near—to the Jew, clearly, first, and to the Greek. Therefore, having dissolved the enmity toward God, we are cities of rest, and having the ecclesiastical wealth of virtues for eternal luxury, concerning which the Apostle says: \"I thank my God through Jesus Christ, that you were enriched in him in every way, in all speech and all knowledge.\" And elsewhere the prophet says: \"The thirsty desert rejoiced.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":412,"ref":"p412","source":"Ἀγαλλιάσθω ἔρημος καὶ ἀνθείτω ὡς κρίνον·\" ἔρημον καλῶν τὴν ἐξ ἐθνῶν Ἐκκλησίαν, διὰ τὸ ἄκαρπον καὶ παντὸς ἐψιλωμένον ὑπερανεστηκότος φυτοῦ. Χριστοῦ δὲ κατοικήσαντος ἐν αὐτῇ, φησὶ πάλιν Ἡσαΐας· \"Καὶ ποιήσω ἐν τῇ ἐρήμῳ ὕδωρ, καὶ ἐν τῇ ἀνύδρῳ ποταμοὺς, θήσω εἰς τὴν ἄνυδρον, γῆν κέδρον καὶ πύξον, καὶ μυρσίνην, καὶ κυπάρισσον, καὶ λεύκην,\" τὰς διαφόρους τῶν πιστευσάντων ἐπηρμένας δηλῶν ἀρετάς. Φησὶ δὲ νῦν ὡς οἰκήσει ὁ λαὸς αὐτοῦ ἐν πόλει εἰρήνης. Ἀντὶ γὰρ τῆς μεγάλης ἐκείνης καὶ γαυριώσης, κατὰ Σύμμαχον, συνέστησε πόλιν, τὴν ἀπὸ περάτων ἕως περάτων καθολικὴν Ἐκκλησίαν. Λαὸν δὲ πάλιν ἀορίστως φησὶν, καὶ οὐ τὸν Ἰακὼβ, ἢ τὸν Ἰσραὴλ, ἐν τῇ καινῇ κατοικήσοντα πόλει. Εἶτα, ἐπειδὴ ἐν τοῖς ἀνωτέρω τὴν ὀργὴν τοῦ Θεοῦ κατὰ τὸν τῆς κρίσεως καιρὸν τοῖς ἀσεβέσιν ἐπελεύσεσθαι, καὶ μετὰ θυμοῦ καὶ ὀργῆς καὶ πυρὸς φλογὸς ἔλεγε κατεσθιούσης, κεραυνώσει βιαίως καὶ ὡς ὕδωρ καὶ χάλαζα συγκαταφερομένη βία· εἰκότως νῦν περὶ τῶν μακαριζομένων ἐπήνεγκεν· Ἡ δὲ χάλαζα ἐὰν καταβῇ, οὐκ ἐφ' ὑμᾶς ἥξει. Προλέγει δὲ καὶ τὰς ἐν δρυμοῖς","english":"Let the desert rejoice and blossom like a lily. He calls the desert the Church from the nations, because it was unfruitful and stripped bare of every plant that stood above it. But when Christ has dwelt in it, Isaiah says again: And I will make water in the desert, and rivers in the dry land; I will set in the dry land the cedar and the box tree, and the myrtle, and the cypress, and the white poplar, signifying the various virtues of those who have believed, raised on high. And now he says that his people will dwell in a city of peace. For instead of that great and exulting city, according to Symmachus, he established a city, the catholic Church from the ends of the earth to the ends of the earth. And again he says, people indefinitely, and not Jacob or Israel, will dwell in the new city. Then, since in the passages above he said that the wrath of God would come upon the impious at the time of judgment, and with fury and wrath and a devouring flame of fire, he will thunder violently and like water and hail borne down together with violence; reasonably now he has added concerning those being blessed: But if the hail comes down, it will not come upon you. And he foretells also the things in the thickets","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":413,"ref":"p413","source":"ἀκάρπους ψυχὰς, ἐν γεωργουμένῃ γενήσεσθαι χώρᾳ, φυγούσας τὸ τραχὺ καὶ ἀνήμερον, νεούσας δὲ νεώματα, κατὰ τὴν τοῦ προφήτου φωνήν. Τινὲς δὲ χάλαζαν φασὶ τὴν θείαν ὀργὴν, δι' ἣν ὑπὸ Ῥωμαίων ἑάλωσαν, σκεπασθέντων τῶν εἰς αὐτὸν πιστευσάντων. Εἶθ' ἑξῆς μακαρίζει τοὺς τὴν ἔρημον ταύτην γεωργήσοντας, τῇ τῆς γεωργίας ἐπιμείνας μεταφορᾷ. Δηλοῖ δὲ τοὺς ἀποστόλους τοὺς κηρύξαντας Ἰουδαίοις καὶ Ἕλλησι. Δηλοῖ γὰρ ὁ μὲν βοῦς τὸν Ἰσραὴλ καθαρὸς ὣν, καὶ εἰς θυσίαν ἀναφερόμενος. Ὁ δὲ ὄνος τὰ ἔθνη. Δι' ὅπερ ὁ νόμος τὰ πρωτότοκα τῶν ὄνων εἰς πρόβατα καταλλάττεσθαι βούλεται. Οὕτως οὖν ἑκατέρους, διὰ τοὺς πατέρας καλεῖ. Τὴν δὲ θείαν Γραφὴν ὕδωρ ἐκάλεσε πατουμένην ὑπὸ Ἰουδαίων καὶ ἐθνικῶν. Οὓς δὲ καλῶ, φησὶ, μακαρίους, οἱ διῶκται ταλαιπώρους καλέσουσιν, καίπερ συμπάσχοντας, ἵνα καὶ συμβασιλεύσωσιν. Ἀλλ' ἀνθ' ὑμῶν αὐτοί φησι τοιοῦτοι γενήσονται. Οὐ γὰρ ὑμᾶς ἀθετοῦσιν, ἀλλὰ τὸν ἀποστείλαντα. Διὸ παραδοθήσονται τῷ παραλαμβάνοντι τοὺς ἀποβλήτους γεγονότας Θεοῦ, καὶ ὡς σὴς ἱμάτιον διαφθείροντι. Τινὲς δὲ ὕδωρ τὸν ζῶντα τοῦ Θεοῦ λόγον σημαίνειν φασὶ, τῷ ζωτικωτάτῳ τῶν στοιχείων ἀπεικαζόμενον. Αὐτὸς γὰρ ὁ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας, καὶ κτίσας τοὺς δύο εἰς ἕνα καινὸν ἄνθρωπον ποιῶν εἰρήνην. Τὸ δὲ, Οὐαὶ τοῖς ταλαιπωροῦσιν ὑμᾶς, καὶ τὰ ἐπ' αὐτῷ, Σύμμαχος οὕτως ἐξέδωκεν· Οὐαὶ ὁ ταλαιπωρίζων, αὐτὸς δὲ μὴ ταλαιπωρηθείς. Καὶ ὁ ἀθετῶν, αὐτὸς δὲ οὐκ ἀθετηθείς. Ὄταν συντελέσῃς ταλαιπωρίζων, ταλαιπωρηθήσῃ· καὶ ὅταν κοπιάσῃ ἀθετῶν, ἀθετήσουσί σε·","english":"...unfruitful souls, that they will be in a land that is cultivated, having fled the rough and untamed, and having broken up new ground, according to the prophet's voice. But some say the hail is the divine wrath, on account of which they were captured by the Romans, while those who believed in him were sheltered. Then next he blesses those who will cultivate this desert, having stayed with the metaphor of cultivation. He indicates the apostles who preached to Jews and Greeks. For the ox indicates Israel, being clean and brought to sacrifice. And the donkey indicates the nations. For this reason the law wishes the firstborn of donkeys to be exchanged for sheep. Thus, then, he calls both, on account of the fathers. And he called the divine Scripture water, trodden down by Jews and Gentiles. Those whom I call, he says, blessed, their persecutors will call wretched, although they suffer with him, so that they may also reign with him. But instead of you, he says, they themselves will become such. For they do not reject you, but the one who sent you. Therefore they will be handed over to the one who takes those who have become outcasts of God, and who destroys them like a moth a garment. But some say that water signifies the living word of God, likened to the most life-giving of the elements. For he himself is the one who broke down the middle wall of the fence, and created the two into one new man, making peace. But the passage, Woe to those who make you wretched, and what follows upon it, Symmachus rendered thus: Woe to the one who makes wretched, but is not himself made wretched. And the one who rejects, but is not himself rejected. When you have finished making wretched, you will be made wretched; and when you have grown weary rejecting, they will reject you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":414,"ref":"p414","source":"δηλῶν ὡς μακάριον ἐν τῷ τῶν πασχόντων εἶναι τάγματι, καὶ μὴ τῶν διωκόντων. Ἄθλιοι γὰρ οὗτοι, καὶ τὴν αἰτίαν ἐπήνεγκεν. Τινὲς δὲ τὴν ῥῆσιν οὕτως ἐξηγήσαντο· Ἀνδρῶν ἀπορία τῶν πειθομένων, τὰς γυναῖκας καλεῖ καὶ μάλιστα τὰς πλουσίας, αἳ τὸ σῶμα κοσμοῦσαι, καθάπερ ἔλεγεν ἄνω, τὴν ψυχὴν εἶχον ἀκόσμητον. Ἃς ὡς ἐξ ὕπνου διεγείρει, καὶ καλεῖ πλουσίας, οὐ τὸν πλοῦτον σκώπτων (παρὰ Θεοῦ γὰρ ἐδέδοτο), τὸν δὲ τρόπον τῆς χρήσεως. Τὰς ἀκοὰς τοίνυν ἐπ' ἐλπίδι προξενούσῃ σωτηρίαν ὑπέχετε, τὴν μετ' ἐνιαυ τὸν αἰχμαλωσίαν εἰς νοῦν ἐμβαλλόμεναι. Καὶ λιμὸς δὲ διαδέξεται τοὺς διὰ κόρον ὑβρίσαντας, οὕτω τοῦ Θεοῦ θεραπεύοντος. Ὅθεν τὴν δίκην φθάσατε θρήνῳ, ἵνα πρὸς οὐρανὸν ἀναβλέψασαι, πνεῦμα σωτήριον ἐκεῖθεν καρπώσησθε. Διὰ δὲ τοῦ Χέρμελ, τὴν ἐσομένην ἐρημίαν τῆς χώρας ἐδήλωσεν. Κρῖμα δέ φησιν ἀναπαύσασθαι ἐν τῇ ἐρήμῳ, τὴν πόλιν οὕτω καλῶν· καὶ δικαιοσύνην ἐν τῷ Καρμήλῳ, τοῦτ' ἔστιν, ἐν τῇ χώρᾳ, δηλονότι τῶν ἀδίκων οἰκητόρων ἐκπεπτωκότων, ὥσπερ τῶν ἀλλοφύλων πρότερον δι' ἀσέβειαν. Πάντες γὰρ αὐτοῦ δημιουργήματα. Τοὺς δὲ πλημμελοῦντας μετέρχεται τῇ δίκῃ θεραπεύων διὰ χρηστότητα. Πάλιν δὲ μετανοοῦντας οἰκήσειν ἐν εὐθηνίᾳ φησίν. Θαῤῥήσει δὲ πᾶς δικαιοσύνην αὐχῶν, κἂν πάντα ταράσσηται. Καὶ οἱ ἐν τοῖς δρυμοῖς οὕτως ἀνεκτῶς οἰκήσουσιν, ὡς οἱ ἐν τῇ πεδιάδι· πανταχοῦ δὲ ταῖς ἀπειλαῖς χρηστὰς ἐλπίδας ἐγκαταμίγνυσιν, ἐκείναις φοβῶν, καὶ ταύταις παραμυθούμενος ἀπόγνωσιν, καὶ ῥᾳθυμίαν δι' ἀμφοῖν φυλαττόμενος. Εἶτα τοῖς πρὸς γῆν ὁρῶσι τὴν ἐκ γῆς λαμβάνει παραβολήν.","english":"...making clear that it is blessed to be in the ranks of those who suffer, and not of those who persecute. For these are wretched, and he has stated the reason. But some have interpreted the passage thus: because of a scarcity of men among those who were obedient, he calls the women, and especially the wealthy women, who adorned the body, as he said above, while they kept the soul unadorned. These he awakens as from sleep, and he calls them wealthy, not mocking the wealth (for it had been given by God), but the manner of its use. Therefore lend your ears in hope that brings salvation, taking to heart the captivity that will come after a year. And famine will succeed those who have insolently abused their satiety, since God heals in this way. Therefore forestall the judgment with lamentation, so that, looking up to heaven, you may reap a saving spirit from there. And through Chermel he indicated the coming desolation of the land. And he says that judgment will rest in the wilderness, calling the city thus; and righteousness in Carmel, that is, in the country, evidently because the unjust inhabitants have fallen away, just as the foreigners did before on account of their impiety. For all things are his handiwork. But he visits those who do wrong, healing them by judgment through his goodness. And again he says that those who repent will dwell in prosperity. But everyone who boasts of righteousness will be of good courage, even if all things are thrown into confusion. And those in the thickets will dwell as comfortably as those in the plain; and everywhere he mingles good hopes with threats, frightening by the former and consoling by the latter, and by both guarding against despair and against negligence. Then, to those who look toward the earth, he takes his comparison from the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":415,"ref":"p415","source":"Οὐ γὰρ ἐκείνους φησὶ μακαρίζετε τοὺς ἀρδευομένην οἰκοῦντας, καὶ βουσὶ μὲν ἐργάσιμον, ὄνοις δὲ πρὸς ὁδοιπορίαν βατήν. Ἀλλὰ ψευδῶς αὐτοὺς μακαρίζετέ φησι. Τοιαύτην γὰρ ὑμεῖς οἰκοῦντες, τὸ μακάριον οὐκ ἐκτίσασθε, περὶ τὸν δόντα γεγονότες ἀγνώμονες. Οὐ γὰρ τοσοῦτον ὑμᾶς ὁ Ἀσσύριος, ὂν αὐτοὶ ἑαυτοὺς ταλαιπώρους ἐργάζεσθε. Θεῷ γὰρ εὐνοοῦσιν οὐδὲν ἐπῄει δεινόν. Ἀπεσείσθη γὰρ ἂν ὑμῶν, ὡς ἀφ' ἱματίου σής. ΚΕΦΑΛ. ΛΓʹ. αιβʹ. Οὐαὶ τοῖς ταλαιπωροῦσιν ὑμᾶς. Ὑμᾶς δὲ οὐδεὶς ποιεῖ ταλαιπώρουσ9, κ.τ.λ. Μακαρίσας τοὺς ἀποστόλους, καὶ ταλανίσας τοὺς αὐτοὺς ἀθετήσαντας, ὡς ἐξ αὐτῶν εὐχὴν ποιεῖται τῶν ἀποστόλων, ὡς οἱ μὲν ἀπειθεῖς καὶ πολεμοῦντες ἡμᾶς, ἀπολώλασιν· ἡμῶν δὲ σὺ σωτηρία. Μαθόντες γὰρ ὡς οὐδεὶς αὐτοὺς ταλαιπωρήσειεν, ἐκ πολλῆς ταῦτα περιχαρείας φασὶν, ὅτι διὰ φωνὴν τοῦ φόβου σου ἐξέστησαν λαοὶ, καὶ διεσκορπίσθησαν ἔθνη. Κατὰ δὲ Ἀκύλαν καὶ\n\nΘεοδοτίωνα, ἀπὸ φωνῆς ὄχλου, ἤγουν πλήθους ἀνεχώρησαν λαοί. Δηλοῖ δὲ τὴν ὑπὸ πολλῶν ἅλωσιν πολεμίων, καὶ τῆς πόλεως ἔκπτωσιν. Ἀντὶ δὲ τοῦ, ἀπὸ φόβου σου, ὁ Σύμμαχος ἀπὸ τοῦ ὑψωθῆναι διεσπάρησαν, εἴρηκεν. Τῆς γὰρ ἰδίας ἐξέστησαν γῆς. Ἔκστασιν δέ τινες τὴν κατάπληξιν τὴν ἀπὸ τοῦ δέους εἰρήκασιν. Ἡ δὲ σωτηρία τοῖς ἁγίοις ἐν καιρῷ γίνεται θλίψεως, κατὰ τό· \"Ὅτ' ἂν ἀσθενῶ, τότε δυνατός εἰμι.\" Καὶ τό· \"Ἀρκεῖ σοι ἡ χάρις μου. Ἡ γὰρ δύναμίς μου ἐν ἀσθενείᾳ τελειοῦται.\" Τὰ δὲ τοῖς ἀπειθέσιν ἐσόμενα καὶ Μωσῆς καὶ προφῆται κηρύττουσιν. Καὶ ὁ Σωτὴρ δέ φησιν· \"Ὅταν εἴδητε κυκλουμένην ὑπὸ στρατοπέδων τὴν Ἱερουσαλὴμ, τότε ἐρεῖτε τοῖς ὄρεσι· Καλύψατε ἡμᾶς·","english":"For he says, do not call those blessed who dwell in a well-watered land, workable by oxen and passable by donkeys for travel. But you call them blessed falsely, he says. For though you dwelt in such a land, you did not obtain the blessing, having become ungrateful toward the giver. For the Assyrian did not afflict you as much as you made yourselves wretched. For nothing terrible came upon those who were well-disposed toward God. For it would have been shaken off from you like a moth from a garment. CHAPTER 33, 12. Woe to those who make you wretched. But no one makes you wretched, etc. Having called the apostles blessed, and having pronounced woe upon those who rejected them, he makes, as it were, a prayer from the apostles themselves, that those who are disobedient and war against us have perished, but you are our salvation. For having learned that no one would make them wretched, they say these things out of great joy, that at the sound of your fear peoples were dismayed, and nations were scattered. But according to Aquila and Theodotion, at the sound of the crowd, that is, of the multitude, peoples withdrew. And it signifies the capture by many enemies, and the fall of the city. Instead of \"at the sound of your fear,\" Symmachus has said \"from being lifted up they were scattered.\" For they departed from their own land. And some have called the ecstasy the amazement that comes from dread. But salvation comes to the saints in the time of tribulation, according to the saying: \"When I am weak, then I am strong.\" And: \"My grace is sufficient for you. For my power is perfected in weakness.\" And both Moses and the prophets proclaim the things that will befall the disobedient. And the Savior also says: \"When you see Jerusalem surrounded by armies, then you will say to the mountains: Cover us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":416,"ref":"p416","source":"καὶ τοῖς βουνοῖς· Πέσετε ἐφ' ἡμᾶς.\" Εἶτα ὡς πρὸς τοὺς διασκορπισθέντας εἰς τὰ ἔθνη λέγει παρεισαχθὲν τοῦ Θεοῦ τὸ πρόσωπον, ὥς τινές φασι· Νῦν δὲ συναχθήσεται τὰ σκύλα ὑμῶν· τοῦτ' ἔστιν, Οὐκ εἰς μακρὰν ἁλώσεσθε· καὶ τὸ εὐάλωτον δηλῶν τοῦ τῶν Ἰουδαίων λαοῦ, οἱονεὶ παίζοντες, φησὶν ἀκρίδων ὑμᾶς λήψονται δίκην, οὕτω δὲ καὶ τὰς ψυχὰς τῷ Σατανᾷ γεγόνασι παίγνιον· ἐφ' ᾧ πάλιν ἀναφωνοῦσιν οἱ δίκαιοι. Ἤγουν ὁ προφήτης ἐπὶ τὸ τάγμα τῆς Ἐκκλησίας μεταβαίνων δοξάζει τὸν Θεὸν ἐπ' αὐτοῖς τὸν ἐν ὑψηλοῖς κατοικοῦντα, ἢ τοῖς οὐρανοῖς, ἢ τοῖς ὑψώσασι τὴν διάνοιαν, οἳ καὶ Σιὼν χρηματίζουσιν, ὄντες Ἐκκλησία Θεοῦ. Καὶ δῆλον, ἐκ τοῦ πλήρης εἶναι λέγεσθαι κρίσεως καὶ δικαιοσύνης, συμφώνως οἷς ἔλεγε, \"Καὶ ἀναπαύσεται ἐν τῇ ἐρήμῳ κρῖμα καὶ δικαιοσύνη.\" Ἣν γὰρ εἶπεν ἔρημον, νῦν ὀνομάζει Σιών. Προσήκατο γὰρ Χριστὸν τὴν δικαιοσύνην, ὃν ἡ ἐπίγειος Ἱερουσαλὴμ οὐκ ἐδέξατο. Ἡ δὲ κρίσις δηλοῖ τὸ μηδὲν ὑπὸ τῶν ἁγίων ἄκριτον γίνεσθαι. Διό φησιν, ἐν νόμῳ παραδοθήσονται. Τῷ γὰρ εὐαγγελικῷ παρεδόθησαν νόμῳ καινῷ· καὶ ἡ σωτηρία τούτων ἐν θησαυροῖς τοῖς ἀποκειμένοις ἐν οὐρανῷ. Ἀντὶ δὲ τοῦ, ἐν νόμῳ παραδοθήσονται, Σύμμαχός φησιν· Ἡ πίστις τοῦ καιροῦ σου πλοῦτος σωτηρίας, σοφία, καὶ γνῶσις. Φόβος Κυρίου αὐτὸς ὁ θησαυρός σου. Τῶν Ἑβδομήκοντα λεγόντων· Ἥκει σοφία καὶ ἐπιστήμη καὶ εὐσέβεια. Ἅπερ πρὸς τὸν Θεὸν ὥσπερ θυσία τις ἐξ ἀνθρώπων ἀνάγεται λογικὴ, ἃ καὶ θησαυροὶ δικαιοσύνης εἰσίν. Τὸ δὲ, ἐν νόμῳ παραδοθήσονται, τινὲς οὕτω φασίν· θαυμάζουσι τοὺς ἐξ Ἰσραὴλ ὡς ἀπολωλότας διὰ τοῦ νόμου, ὃν εἰς σωτηρίαν ἐδέξατο.","english":"And to the hills: \"Fall upon us.\" Then, as if addressing those scattered among the nations, the person of God is introduced, as some say: \"But now your spoils will be gathered\"—that is, you will not be long in being captured; and indicating the ease with which the people of the Jews would be taken, as if in play, he says they will seize you in the manner of locusts, and so also their souls have become a plaything for Satan; at which the righteous again cry out. That is, the prophet, passing over to the order of the Church, glorifies God on their account—the one who dwells in the heights, either in the heavens or in those who have exalted their mind, who are also called Zion, being the Church of God. And it is clear, from being said to be full of judgment and righteousness, in agreement with what he said, \"And judgment and righteousness shall rest in the wilderness.\" For what he called a wilderness, he now names Zion. For she has received Christ, the righteousness, whom the earthly Jerusalem did not receive. And the judgment signifies that nothing is done by the saints without judgment. Therefore he says, they will be handed over in the law. For they were handed over to the new law of the Gospel; and their salvation is in treasures laid up in heaven. Instead of \"they will be handed over in the law,\" Symmachus says: \"The faith of your time is the wealth of salvation, wisdom, and knowledge. The fear of the Lord is itself your treasure.\" The Seventy say: \"Wisdom and knowledge and piety have come.\" These things are brought up to God as a kind of rational sacrifice from men, which are also treasures of righteousness. But as for \"they will be handed over in the law,\" some say thus: they marvel at those from Israel as having perished through the law, which it received for salvation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":417,"ref":"p417","source":"Κατὰ γὰρ τὸν θεῖον Ἀπόστολον, \"Ἀθετοῦντες τὴν τοῦ Θεοῦ δικαιοσύνην, καὶ τὴν ἰδίαν ζητοῦντες στῆσαι, τῇ δικαιοσύνῃ τοῦ Θεοῦ οὐχ ὑπετάγησαν. Τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι.\" Ἔδει γὰρ τὴν σκιὰν τὴν μέχρι καιροῦ διορθώσεως ἀργῆσαι Χριστοῦ τοῦ φωτὸς ἐπιλάμψαντος. Σκιομαχοῦντες τοίνυν περὶ τὸν νόμον τοῖς ἐχθροῖς παρεδόθησαν. Ἡμῖν δὲ τοῖς ἐξ ἐθνῶν καὶ ὁ διὰ Μωσέως νόμος σωτηρίας εὕρηται θησαυρός. Ἐν αὐτῷ γὰρ σοφία καὶ ἐπιστήμη καὶ εὐσέβεια πρὸς τὸν Κύριον· τὸ Χριστοῦ γὰρ ὡς ἐν τύπῳ περιέχει μυστήριον. \"Περὶ ἐμοῦ γὰρ, φησὶν, ἐκεῖνος ἔγραψεν.\" Μεθ' ἅ φησι πρὸς τοὺς ἀποστόλους, ὡς ὁ φόβος ὑμῶν ἐπὶ τοὺς ἀπίστους πεσεῖται· καὶ οἱ πάλαι φοβοῦντες ὑμᾶς, ἡττημένοι βοήσονται. Ἀντὶ δὲ τοῦ, Ἰδοὺ ἐν τῷ φόβῳ ὑμῶν αὐτοὶ φοβηθήσονται, Σύμμαχος μέν φησιν· Ἰδοὺ ὀφθήσομαι αὐτοῖς. Ἔκραξαν ἐκτενῶς. Ἐπιφέρει δὲ τίνες οἱ κράξαντες· ἄγγελοι εἰρήνης πικρῶς ἔκλαυσαν. Ὁ δὲ Ἀκύλας, Ἰδοὺ, φησὶν, ὁραθήσομαι αὐτοῖς. Βοήσω ἐκτενῶς. Καὶ τὸ λοιπὸν ὁμοίως· ὁ δὲ Θεοδοτίων, Ἰδοὺ ὀφθήσομαι αὐτοῖς, ἐβόησαν ἐκτενῶς. Ἄγγελοι εἰρήνης πικρῶς κλαύσονται. Πάντες οὖν δηλοῦσι τὸν Θεὸν ὀφθήσεσθαι τοῖς θησαυρίσασιν ἑαυτοῖς δικαιοσύνης καὶ τῆς σοφίας, τοὺς θησαυρούς. Ἦσαν δὲ τοῦ Σωτῆρος οἱ μαθηταὶ, οἷς ἐγὼ μὲν ὤφθην. Οἱ δὲ ἐκέκραξαν ἐκτενῶς ἄγγελοι ὄντες εἰρήνης. Οἳ καὶ πικρῶς ἐβόων ἐν εὐχαῖς ὑπὲρ τῆς ἀπωλείας τοῦ προτέρου λαοῦ. Καὶ ὁ Σωτὴρ δὲ τὴν Ἱερουσαλὴμ ἀπεκλαίετο. \"Εἰ ᾔδεις καί γε σὺ τὰ πρὸς εἰρήνην σου.\" Διό φησιν, Ἐρημωθήσονται παρὰ τούτων ὁδοί.","english":"For, according to the divine Apostle, \"Rejecting the righteousness of God and seeking to establish their own, they did not submit to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes.\" For it was necessary that the shadow, which lasted until the time of correction, be idle once Christ, the light, had shone forth. Fighting against the shadow, then, regarding the law, they were handed over to their enemies. But for us who are from the nations, the law through Moses has also been found to be a treasure of salvation. For in it are wisdom and knowledge and piety toward the Lord; for it contains the mystery of Christ as in a type. \"For concerning me,\" he says, \"that one wrote.\" After these things he says to the apostles, as it were, that your fear will fall upon the unbelievers; and those who formerly terrified you, having been defeated, will cry out. Instead of \"Behold, in your fear they themselves will be afraid,\" Symmachus says: \"Behold, I will be seen by them. They cried out earnestly.\" And he adds who those who cried out were: angels of peace wept bitterly. But Aquila says, \"Behold, I will be seen by them. I will cry out earnestly.\" And the rest similarly; but Theodotion: \"Behold, I will be seen by them, they cried out earnestly. Angels of peace will weep bitterly.\" All, then, make clear that God will be seen by those who have stored up for themselves the treasures of righteousness and of wisdom. And they were the Savior's disciples, to whom I was seen. And they cried out earnestly, being angels of peace. They also cried out bitterly in prayers for the destruction of the former people. And the Savior also wept over Jerusalem: \"If you too had known the things for your peace.\" Therefore he says, The roads will be laid waste by them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":418,"ref":"p418","source":"Τὸ δὲ, πέπαυται ὁ φόβος τῶν ἐθνῶν, ὀβελίζεται ὡς μὴ κείμενον. Πεπαῦσθαι δέ φησι τοῦ ἐκ περιτομῆς λαοῦ τὰς ὁδοὺς, καὶ τὴν διαθήκην ἦρθαι τὴν διὰ Μωσέως δοθεῖσαν,\n\nμηκέτι τε αὐτοὺς εἰς ἀνθρώπους λογίζεσθαι. Τινὲς δὲ τὸ ἐν τῷ φόβῳ ὑμῶν αὐτοὶ φοβηθήσονται, φασὶν οὕτως· Παραθαῤῥύνει τοὺς ἁγίους μυσταγωγοὺς τῶν ἐσομένων αὐτοῖς ἀγαθῶν προαναφαίνων τὸ πλάτος. Ἐξ ἀρχῆς μὲν γὰρ οἱ ἐκ περιτομῆς ἐκάκουν αὐτοὺς λέγοντες· \"Παραγγελίᾳ παρηγγείλαμεν ὑμῖν μὴ λαλεῖν ἐν τῷ ὀνόματι τούτῳ.\" Οὓς καὶ δεδιότες ἔφασκον οἱ ἀπόστολοι, \"Καὶ τὰ νῦν, Κύριε, ἔπιδε τὴν ἀπειλὴν αὐτῶν, καὶ δὸς τοῖς δούλοις σου μετὰ παῤῥησίας λαλεῖν τὸν λόγον σου.\" Νῦν δὲ δεδοίκασιν αὐτοὶ, τὴν πρὸς τοὺς πιστοὺς ἀγαπῶντες εἰρήνην, ἐλεεινῶς τε τούτοις ὑποκατακλινόμενοι. Οὐδὲ γὰρ εὐοδωθήσονται, φησὶν, θεομαχεῖν ᾑρημένοι. Καὶ τῶν Ἰουδαϊκῶν ἐθνῶν ὁ φόβος ἐπαύσατο, καὶ τῆς πρὸς αὐτοὺς διαθήκης ἠρμένης, ἀλλότριοι γεγόνασι τοῦ Θεοῦ καὶ ξένοι τῶν ἐπαγγελιῶν. Ὅτι μὴ πάντες οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραήλ. Διὸ, φησὶν, οὐδενὸς αὐτοὺς ἀξίους λογίσεσθε. Εἶτα ἐπιλέγει, ἐπένθησεν ἡ γῆ, ἀκολούθως διὰ τὰ περὶ αὐτοῦ εἰρημένα τῆς Ἰουδαίας, ἧς καὶ τὰ μέρη φησὶν, ὧν καὶ τὰ μεταξὺ τάττει, τὸν Λίβανον, τὴν Ἱερουσαλὴμ ἐπὶ τοῦ παρόντος οὕτω καλῶν, διὰ τὴν ἐν αὐτῇ θυσίαν, καὶ τὸν προσφερόμενον Λίβανον κατὰ τὸν νόμον. Καὶ δὴ καὶ κατῃσχύνθαι φησὶ τὸν Λίβανον, ὡς εἰ σαφέστερον ἔλεγε τὴν θυσίαν, καθῃρημένης τῆς ἐν νόμῳ λατρείας. Καὶ ἐν τῷ Ζαχαρίᾳ δὲ λέγεται, \"Διάνοιξον, ὁ Λίβανος, τὰς θύρας σου, καὶ καταφαγέτω πῦρ τὰς κέδρους σου.\" Καὶ Ἰεζεκιὴλ δέ φησιν·","english":"And the phrase, \"The fear of the nations has ceased,\" is marked with an obelus as not being found in the text. He says that the ways of the people from the circumcision have ceased, and that the covenant given through Moses has been taken away, and that they are no longer reckoned as men. But some take the phrase \"in your fear they themselves shall fear\" and say thus: He encourages the holy initiates by revealing beforehand the abundance of the good things that will be theirs. For from the beginning those of the circumcision were maltreating them, saying, \"We strictly commanded you not to speak in this name.\" Fearing them, the apostles also said, \"And now, Lord, look upon their threats, and grant to your servants to speak your word with boldness.\" But now they themselves are afraid, loving peace toward the faithful and piteously submitting to them. For they shall not prosper, he says, who have chosen to fight against God. And the fear of the Jewish nations has ceased, and since the covenant with them has been taken away, they have become estranged from God and strangers to the promises. For not all those of Israel are Israel. Therefore, he says, you shall reckon them worthy of nothing. Then he adds, \"the land has mourned,\" in sequence because of what has been said concerning it—of Judea, whose parts he also mentions, and among them he places Lebanon, calling Jerusalem by this name for the present, because of the sacrifice in it, and Lebanon as offered according to the law. And indeed he says that Lebanon has been put to shame, as if he were saying more plainly \"the sacrifice,\" since the worship according to the law has been abolished. And in Zechariah it is said, \"Open, O Lebanon, your doors, and let fire devour your cedars.\" And Ezekiel also says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":419,"ref":"p419","source":"\"Ὁ ἀετὸς ὁ μέγας, ὁ μεγαλοπτέρυγος, ὃς ἔχει τὸ ἥγημα εἰσελθεῖν εἰς τὸν Λίβανον, καὶ ἀπέκνισε τὰ ἁπαλὰ τῆς κέδρου.\" Ἅπερ ἑρμηνεύων φησίν· Ὅτ' ἂν ἔλθῃ Ναβουχοδονόσωρ εἰς Ἱερουσαλήμ. Ἀλλὰ καὶ ἡ χώρα ἡ καλουμένη Σαρώννη ὁ Σαρώνας, ἕλη, φησὶν, ἐγένετο ἢ ἀχρειόστης ἐξ ἀκανθῶν ἐμπλησθεῖσα θρασύτητος. Δι' οὗ σημαίνει τὰ πιότατα χωρία τοῦ Ἰουδαίων ἔθνους, δηλαδὴ τὰ ἐν ταῖς αὐτῶν ψυχαῖς ἀφανισθήσεσθαι. Ταῦτα μὲν ἐκεί νοις. Φανερὰ δὲ ἔσται ἡ Γαλιλαία διὰ τὰ περὶ αὐ τῆς εἰρημένα· κατὰ τὸ, \"Γαλιλαία τῶν ἐθνῶν, ὁ λαὸς ὁ καθήμενος ἐν σκότει καὶ σκιᾷ θανάτου, φῶς μέγα ἀνέτειλεν αὐτοῖς.\" Καὶ ὁ Χέρμελ δὲ φανερὸς ἔσται, περὶ οὗπερ ἔφησε· \"Καὶ ἔσται ἡ ἔρημος ὡς ὁ Χέρμελ.\" Τὸ δὲ τῆς Ἐκκλησίας δασὺ καὶ ἐπηρμένον δηλοῖ. Τοῦ γὰρ Θεοῦ οἱ κραταιοὶ τῆς γῆς σφόδρα ἐπήρθησαν. Ὁ μὲν οὖν φιλάνθρωπος Θεὸς ἀγγέλους εἰρήνης ἀπέστειλε πρὸς τὸν Ἰσραὴλ πικρῶς αὐτοὺς [κλαίοντας, καὶ] ἱκετεύοντας τὸ κήρυγμα δέξασθαι. Μὴ δεξαμένων δὲ, φησί· Νῦν ἀναστήσομαι, καὶ τὰ ἑξῆς. Τὴν δευτέραν αὐτοῦ καὶ ἔνδοξον παρουσίαν ἐπαγγελλόμενος, καθ' ἣν ὄψονται τῆς θεότητος αὐτοῦ λαβόντες τὴν αἴσθησιν ὅτε δοξασθήσεται καὶ ὑψωθήσεται. Οἱ δὲ γνώσονται ὡς ματαίαν εἶχον ἰσχὺν πνεύματος, ὅτεπερ αὐτοὺς κατέδεται πῦρ. Ἀντὶ δὲ τοῦ, ἔσονται ἔθνη κατακεκαυμένα, λαοὶ πάντες ἐξέδωκαν· δηλονότι πρὸς οὓς ἦν ὁ λόγος οἳ καὶ ἔσονται ὡς ἄκανθα ἐν ἀγρῷ ἐῤῥιμμένη.","english":"The great eagle, the broad-winged, which has the leadership to enter into Lebanon, and he cropped the tender shoots of the cedar.\" Interpreting these things, he says: when Nebuchadnezzar comes to Jerusalem. But also the region called Saronne—Sharon, he says, became marshes, or a uselessness filled with thorns of boldness. By this he signifies that the richest districts of the nation of the Jews, namely those in their souls, will be destroyed. These things are for those there. But Galilee will be manifest because of the things said about it, according to the text, \"Galilee of the nations, the people who sit in darkness and the shadow of death, a great light has risen upon them.\" And Carmel will be manifest, concerning which he said: \"And the desert shall be as Carmel.\" And he indicates the thick and lofty things of the Church. For the mighty ones of the earth have been greatly lifted up by God. The philanthropic God, then, sent angels of peace to Israel, bitterly [weeping and] entreating them to receive the proclamation. But when they did not receive it, he says: \"Now I will arise,\" and the rest. He promises his second and glorious coming, according to which they will see, receiving perception of his divinity, when he is glorified and exalted. But they will know that they had a vain strength of spirit, when fire devours them. And in place of \"nations shall be burned up,\" all peoples have given forth—clearly those to whom the word was addressed, who also shall be as a thorn cast into a field.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":420,"ref":"p420","source":"Τινὲς δὲ τὸ ἀναστήσομαι, φασὶ, διὰ τὰς δίκας, ἃς ἔτισαν τῆς εἰς αὐτὸν παροινίας, ἁλούσης αὐτοῖς κατὰ κράτος τῆς πόλεως, ὅτε καὶ τὴν τοῦ παθόντος ἔμαθον δόξαν, οὐ καθ' ἕνα τυγχάνοντος τῶν προφητῶν. Ὡς μελλούσης οὖν αὐτοὺς τῆς θείας, ὀργῆς καταλήψεσθαι, νῦν ἀναστήσομαι, φησὶν, ἀνεξικακήσας μέχρι τοῦ σταυροῦ. Ὑψώθη τοίνυν, αὐτοὺς μὲν τιμωρησάμενος, καλέσας δὲ τὰ ἔθνη. Γνώσεσθε δὲ νῦν, φησὶν, ὡς ὑπῆρχον ὑμῶν ἰσχυρότερος. Καὶ πυρὸς ἔσεσθε τροφὴ, καθάπερ ἄκανθα ἐν ἀγρῷ κατακεκαυμένη. Ὁ γὰρ Θεὸς ἡμῶν πῦρ καταναλίσκον ἐστίν. Τινὲς δὲ τὴν πᾶσαν οὕτως ἐξηγήσαντο ῥῆσιν. Ἀπειθοῦντος τοῦ λαοῦ καὶ ταῖς ἀπειλαῖς καὶ ταῖς ἐπαγγελίαις, ὡς μηδὲν ὑπόλοιπον ὑπάρχειν πλὴν τοῦ παθεῖν, εἰς συμπάθειαν ὁ προφήτης κατενεχθεὶς, εὐχὴν ὑπὲρ αὐτῶν ἀναπέμπει πρὸς τὸν τῶν ὅλων Θεὸν, δηλῶν ὡς τὰ μὲν παρ' αὐτῶν εἰς κακὰ συμπεπλήρωται, κεχρεώστηταί τε τούτοις ἡ δίκη. Χρεία δὲ τῶν σῶν ἡμῖν οἰκτιρμῶν τοῖς ἐλπίζουσιν ἐπὶ σὲ καὶ θλιβομένοις. Δὸς οὖν σωτηρίαν τοῖς διὰ τὸν σὸν φόβον ὑπομείνασιν ἔκστασιν. Ἔλεγεν δὲ ταῦτα οὐχ","english":"Some say that \"I will arise\" refers to the judgments they paid for their outrage against him, when their city was captured by force, at which time they also learned the glory of the one who suffered, not obtaining it as one among the prophets. Since, then, the divine wrath was about to overtake them, he says, \"Now I will arise,\" having borne with them until the cross. He was exalted, therefore, both by punishing them and by calling the nations. \"And you shall know now,\" he says, \"that I was stronger than you. And you shall be food for fire, like a thorn burned up in a field. For our God is a consuming fire.\" But some interpreted the whole passage as follows: When the people disobeyed both the threats and the promises, so that nothing remained except to suffer, the prophet, carried down into compassion, sends up a prayer on their behalf to the God of all, showing that the evils on their part have been completed, and the judgment is owed to them. But there is need of your mercies for us who hope in you and are afflicted. Grant, then, salvation to those who for fear of you have endured ecstasy. He said these things, not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":421,"ref":"p421","source":"ὡς ἀγνοοῦντα διδάσκων Θεὸν, ἀλλὰ τύπος γινόμενος τῷ λαῷ τὰ πρὸς σωτηρίαν αἰτεῖν. Ἃ γὰρ αὐτοὺς λέγειν ἐχρῆν, εἰς ἀκοὰς αὐτῶν ὁ προφήτης φησὶν, ἵνα μιμήσωνται. Ὅτι γὰρ καὶ οἱ εἰς συμμαχίαν ὑπὸ τοῦ Ἀσσυρίου κληθέντες ἀψοφητὶ τελευτήσουσι, καὶ οἱ λοιποὶ πρὸς φυγὴν ἀπὸ τοῦ φόβου τραπήσονται, εὔδηλον τῶν Ἰσραηλιτικῶν σκύλων σωζομένων δυνάμει Θεοῦ, ἧς θεοσεβοῦντες τυγχάνουσι. Μὴ μετανοοῦντες δὲ στερηθήσονται, περιγινομένων αὐτῶν τῶν ἐχθρῶν ὡς ἀκρίδων. Ἅγιος ὁ Θεὸς ὁ κατοικῶν ἐν ὑψηλοῖς. Προκοπὴν δηλοῖ διανοίας, καὶ δίαρμα ψυχῆς ἀγαθόν. Οὐ γὰρ Θεοῦ πρὸς ἁγιασμὸν, ἀλλ' ὡς τοῦ εὐχομένου προκόπτοντος, τὸ ἅγιος, λέγεται, ὑψοῦντος Θεὸν, ἐφ' οἷς αὐ τοῦ τὸ δίκαιον κατὰ τῶν ἡμαρτηκότων κρῖμα κατείληφεν καθόλου τε καὶ κατὰ τῆς Ἱερουσαλήμ. Οὐ γὰρ εἰς ἀπώλειαν τὴν πόλιν, ἀλλ' εἰς ἐπιστροφὴν τῶν ἐνοικούντων ἐπαίδευεν· ὅτε καὶ δικαιοσύνη παρ' αὐτοῖς ἀκμάζειν ἠδύνατο, καὶ νόμος ἀνθῆσαι, καὶ ὁ λαὸς ἐκ τούτου καθάπερ ἀγαθὸν ἀρύσασθαι θησαυρόν. Ἀφ' οὗ καὶ εἰς σοφίαν, καὶ ἐπιστήμην προέκοπτον, ἣ γεννᾷ εὐσέβειαν πρὸς Θεὸν καὶ θησαυροὺς δικαιοσύνης. Οὕτω δὲ διακειμένων, ὁρμὴν ἐχθρῶν ὑμῶν οὐ κρατήσειε φόβος, ἀλλ' ἐκείνων ὁ ἐξ ὑμῶν, καὶ πρὸς εἰρήνην πρεσβεύσονται ἐμοῦ κατ' αὐτῶν ὁρίζοντος ἐρήμωσιν, καὶ τὴν καθ' ὑμῶν διαταγὴν καταπαύοντος. Οὐ γὰρ ἑαυτῶν ἐπῆλθον ὑμῖν, ἐμοῦ δὲ καθάπερ τινὰ διαθήκην αὐτοῖς διατάξαντος. Ἀλλ' ἔχων με σύμμαχον καταφρονήσεις αὐτῶν.","english":"As teaching a God who is ignorant, but becoming a type for the people of asking for the things that lead to salvation. For the things they ought to have said, the prophet speaks into their ears, so that they might imitate them. For that those who were called to alliance by the Assyrian will die without a sound, and that the rest will turn to flight from fear, is clear, since the Israelite spoils are saved by the power of God, which those who worship God obtain. But those who do not repent will be deprived, since the enemies themselves prevail like locusts. Holy is God, who dwells in the heights. He indicates progress of mind, and a good elation of soul. For the \"holy\" is not said of God with respect to sanctification, but as of the one praying who is making progress, exalting God for the things in which the just judgment against those who have sinned has come upon them, both generally and against Jerusalem. For he was disciplining the city not for destruction, but for the conversion of its inhabitants; at which time also righteousness was able to flourish among them, and the law to blossom, and the people to draw from this as from a good treasure. From which they also advanced into wisdom and knowledge, which gives birth to piety toward God and treasures of righteousness. And when they are so disposed, fear shall not seize the onset of your enemies, but theirs shall come from you, and they will sue for peace, while I ordain desolation against them, and put an end to the decree against you. For they did not come against you of their own accord, but because I, as it were, ordained a certain covenant for them. But having me as an ally, you will despise them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":422,"ref":"p422","source":"Εἶτά φησιν, Ἐπένθησεν ἡ γῆ, τοὺς τόπους ἀντὶ τῶν οἰκητόρων, καὶ ἀντὶ λογικῶν ἀναίσθητα πρὸς αἰσχύνην ἐκείνων παρείληφεν, οὓς ἔδει τὴν ἰδίαν θρηνῆσαι πληγήν. Ὁ δὲ τοὺς τόπους παρήγαγε μονονουχὶ συστενάζοντας καὶ συνωδίνοντας, κατὰ τὸν λόγον τὸν ἀποστολικὸν, ἐφ' οἷς ἡ Θεοῦ δύναμις ἐμφανὴς διὰ τῆς ἐνεργείας γενήσεται. Αἰσχυνθήσονται γὰρ ἐκ μεταβολῆς οἱ πεποιθότες ἐπ' Αἰγυπτίοις, ὅτι καταλιπόντες τὸν Θεὸν τὸν οὕτω τοὺς ἐναντίους τροπούμενον, πρὸς Αἰγυπτίους ἐπρεσβεύοντο, Θεοῦ καταστρώσαντος ρπεʹ χιλιάδας, ὧν νεκρὰ τὰ σώματα πυρὶ παραδέδοται. Οὗτοι δὲ καθάπερ πυρὶ δαμαζόμενοι τὴν ἐφ' οἷς ἔπραττον ὁμολογήσουσιν ἄνοιαν. ιγιθʹ. Ἀκούσονται οἱ πόῤῥωθεν ἂ ἐποίησα, καὶ γνώσονται οἱ ἐγγίζοντες τὴν ἰσχύν μου. Ἀπέστησαν οἱ ἐν Σιὼν ἄνομοι. Λήψεται τρόμος τοὺς ἀσεβεῖς. Τίς ἀναγγελεῖ ὑμῖν ὅτι πῦρ καίεται; τίς ἀναγγελεῖ ὑμῖν τὸν τόπον τὸν αἰώνιον9; κ.τ.λ. Θεοῦ μὲν ἐγγὺς Ἰσραὴλ, ὅσον ἧκε εἰς τὸ νόμῳ παιδαγωγηθῆναι καὶ τέρασιν. Πόῤῥω δὲ τὰ ἔθνη. τῇ κτίσει λατρεύσαντα. Καὶ ὅμως τὰ μὲν ἤκουσαν· οἱ δὲ οὐκ ἠνέσχοντο. Πλὴν ἀκούσονται, φησὶν, καὶ οἱ ἐγγίζοντες. Οὐδὲ γὰρ εἰς ἅπαν ἀπόλωλεν Ἰσραήλ. Ἐξ αὐτοῦ γὰρ γέγονεν ἡ τῶν πιστῶν ἀπαρχή. Τινὲς δὲ περὶ τῶν ἐθνῶν καὶ τὸ δεύτερον ἐξέλαβον. Πῶς γὰρ ἀκούσονται οἱ πόῤῥωθεν; ἐγγὺς δηλονότι γενόμενοι. Καὶ μανθάνοντες αὐτοῦ τὴν ἰσχὺν, ἣν ὑπὲρ Ἰσραὴλ θαυματουργῶν ἐπεδείξατο, οἳ καὶ πῶς οἱ ἐν Σιὼν ἀπέστησαν γνώσονται. Κατὰ δὲ τὴν ἑτέραν ἐξήγησιν, διαιρεῖ τοὺς ἐξ Ἰσραήλ. Ὧν οἱ μὲν ἤκουσαν, οἱ δὲ ἀπώσαντο τυγχάνοντες ἄνομοι, οὓς καὶ λήψεται τρόμος.","english":"Then he says, The earth mourned, using the places instead of the inhabitants, and instead of rational beings he has taken up senseless things to their shame, those who ought to have lamented their own blow. But he brought forward the places as it were groaning together and travailing together, according to the apostolic word, in those things for which the power of God will become manifest through its working. For those who trusted in the Egyptians will be ashamed at the change, because having abandoned God who thus routs the adversaries, they sent envoys to the Egyptians, when God had laid low one hundred eighty-five thousand, whose bodies were handed over to fire as dead. But these, as it were being subdued by fire, will confess the folly of what they did. 13. Those far off will hear what I have done, and those near will know my strength. The lawless in Zion have revolted. Trembling will seize the impious. Who will announce to you that fire is kindled? Who will announce to you the eternal place? etc. Israel is near to God, insofar as it pertained to being trained by the law and by wonders. But the nations are far off, having served the creation. And yet the former heard; but the latter did not endure it. Nevertheless, he says, those who are near also will hear. For not even Israel has perished entirely. For from it has come the firstfruits of the faithful. But some have taken the second [statement] also as concerning the nations. For how will those far off hear? Clearly by having become near. And learning his strength, which he displayed working wonders on behalf of Israel, they will also know how those in Zion revolted. But according to the other interpretation, he divides those from Israel. Of whom some heard, but others thrust it away, being lawless, whom trembling also will seize.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":423,"ref":"p423","source":"Ἡ γὰρ τῶν ἐπενεχθέντων πεῖρα κακῶν εἰς φόβον ἀρκεῖ, καὶ πρός τι γνῶναι τὸν ὑπ' αὐτῶν ὑβριζόμενον. Πρὸς οὓς καί φησι, Τίς ἀναγγελεῖ ὑμῖν ὅτι πῦρ καίεται; περὶ οὗ ἔλεγεν, ὅτι Πῦρ κατέδεται ὑμᾶς. Τόπον δέ φησι τὸν αἰώνιον, τὸν ἡτοιμασμένον τῷ Σατανᾷ καὶ τοῖς ἀγγέλοις αὐτοῦ. Κατὰ γὰρ τὴν τοῦ Σωτῆρος φωνὴν, \"Ὁ πιστεύων εἰς τὸν Υἱὸν ἔχει ζωὴν αἰώνιον. Ὁ δὲ ἀπιθανῶν τῷ Υἱῷ, οὐκ ὄψεται τὴν ζωήν· ἀλλ' ἡ ὀργὴ τοῦ Θεοῦ μένει ἐπ' αὐτόν.\" Περὶ ὧν ἀλλαχοῦ φησιν ὁ προφήτης· \"Ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ αὐτῶν οὐ σβεσθήσεται.\" Τίς οὖν ὁ εἰδὼς καὶ προμαρτυρόμενος ὑμῖν τὸν αἰώνιον τόπον; ἢ πᾶς, ὃν εὐθὺς ὑπογράφει, τὸν τῶν προφητῶν καὶ ἀποστόλων σημαίνων χορόν; αὐτοὶ γὰρ ἐκήρυξαν περὶ κρίσεως, ὡς ἂν τὴν μέλλουσαν φυλαξώμεθα δίκην. Ὁ δὲ τοιοῦτος πόῤῥω γεγονὼς τοῦ πυρὸς, ἐν ὑψηλῷ κατοικήσει σπηλαίῳ καὶ ἐπὶ πέτρας ἰσχυρᾶς. Κατὰ δὲ Σύμμαχον, Αὐτὸς ἐν ὑψηλοῖς κατασκηνώσει. Ὡς περιοχαὶ\n\nπετρῶν τὸ ὕψος αὐτοῦ. Τοῦ φιλοσόφου δὲ βίου τὸ ἀσφαλές τε καὶ τὸ ὕψος δηλοῖ, ὅν τις μετιὼν ἄρτῳ καὶ ὕδατι μετὰ πίστεως τὴν παροῦσαν διανύσας ζωὴν, τέλος ἕξει τῆς τοιαύτης ἀσκήσεως τοῦ βασιλέως τὴν θέαν. Περὶ οὗ προεφήτευεν, ἀρξάμενος ἀπὸ τοῦ, \"Ἰδοὺ βασιλεὺς δίκαιος βασιλεύσει καὶ ἄρχοντες μετὰ κρίσεως ἄρξουσιν.\" Εἰκὸς δέ φασι, καὶ Χριστὸν οὕτως εἰρῆσθαι, ἐν ᾧ, καθάπερ τι σπήλαιον ἢ προβάτων σηκὸς ἡ Ἐκκλησία νοεῖται τὸ πάγιον ἔχουσα, κατὰ τό·","english":"For the experience of the evils brought upon them is sufficient for fear, and for knowing something of the one who is being outraged by them. To whom he also says, Who will declare to you that fire is kindled? — concerning which he had said, that Fire will devour you. And he calls the eternal place the place prepared for Satan and his angels. For according to the voice of the Savior, \"He who believes in the Son has eternal life. But he who disobeys the Son will not see life; but the wrath of God remains on him.\" Concerning which the prophet says elsewhere: \"Their worm will not die, and their fire will not be quenched.\" Who, then, is the one who knows and forewarns you of the eternal place? Or is it everyone whom he immediately describes, indicating the choir of prophets and apostles? For they proclaimed concerning judgment, so that we might guard against the coming penalty. And such a one, having come far from the fire, will dwell in a high cave and upon a strong rock. According to Symmachus, He himself will dwell in the heights. As the rocky cliffs are his height. And he shows the security and the height of the philosophical life, which one pursuing, having completed the present life with bread and water together with faith, will have as the end of such discipline the vision of the king. Concerning whom he prophesied, beginning from, \"Behold, a righteous king will reign, and rulers will rule with judgment.\" And it is likely, they say, that Christ was also spoken of in this way, in whom, as in a cave or a sheepfold, the Church is understood to have her firmness, according to the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":424,"ref":"p424","source":"\"Καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν, ἣν τοῖς οἰκοῦσιν ἄρτος δίδοται ζωῆς ὁ Χριστὸς παρὰ τοῦ Πατέρος, καὶ πιστὸν ὕδωρ τὸ τοῦ θείου βαπτίσματος, ἐξ ὧν ἡ πᾶσα τοῖς λαβοῦσιν ἀσφάλεια. Καὶ τὸν βασιλέα κατόψονται Κύριον, οἳ καὶ μήπω λαβόντες τῶν πραέων τὴν γῆν, πόῤῥωθεν, αὐτὴν ὄμμασι διανοίας ἐκ τοῦ παρόντος ὄψονται βίου, τοῦ Θεοῦ τὸν φόβον διὰ μελέτης ποιούμενοι. Τινὲς δὲ περὶ τῶν ἀνόμων ἐξέλαβον τὸ πόῤῥωθεν, αὐτοὺς τὴν γῆν τῆς ἐπαγγελίας ἰδεῖν οὐκ ἐν αὐτῇ γενησομένους, τὸ δὲ καιόμενον ἔχοντας πῦρ, οἳ καὶ τῆς ἑαυτῶν κατακρίσεως ἐν φόβῳ γενήσονται μακρὰν ἀποῤῥιφέντες ἐκείνης τῆς γῆς. Οἷς ὀνειδίζων, ὅτι κακοῖς διδασκάλοις ἐπείθοντο, φησί· Ποῦ οἱ τὸ γράμμα μόνον εἰδότες τοῦ νόμου; Πρὸς οὓς ἔφασκεν ὁ Σωτήρ· \"Οὐαὶ ὑμῖν, Γραμματεῖς καὶ Φαρισαῖοι ὑποκριταί.\" Ποῦ γὰρ οὗτοι φανήσονται, φησὶν, ἐν ἡμέρᾳ τῆς κρίσεως, ἀντὶ συμβουλῆς ἀγαθῆς τοὺς μαθητὰς κολακεύσαντες; Ὁ δὲ Σύμμαχος ἐξέδωκεν· Ὁ ἀριθμῶν τοὺς ἐκτετραμμένους, τὸ λαὸν τὸν ἀναιδῆ. Οὐκ ὄψει λαὸν βαρὺν χείλεσιν, ὥστε μὴ ἀκούειν διάλεκτον γλώσσης. Ἀναιδεῖς καλῶν τοὺς ταῖς αὐτῶν διδασκαλίαις ἐκτεθραμμένους, οἳ οὐκ ὄψονται τὸν βαρὺν λαὸν τοῖς χείλεσιν, ἀλλ' οὐδὲ ἀκούσουσιν, ἀσύνετοι ὄντες διαλέκτου γλώττης, περὶ ἧς ἔφασκε· Καὶ αἱ γλῶσσαι αἱ ψελλίζουσαι ταχὺ μαθήσονται λαλεῖν εἰρήνην. Εἰ γὰρ εἶδον τὸν βαθύφωνον, οὐκ ἂν ἤκουσαν λαὸς πεφαυλισμένος.","english":"And on this rock I will build my Church, to whose inhabitants Christ is given as the bread of life from the Father, and the faithful water of divine baptism, from which comes all security to those who receive them. And they shall behold the King, the Lord—those who have not yet received the land of the meek—they shall see it from afar with the eyes of the mind, from the present life, making the fear of God their study. But some understood the \"from afar\" as concerning the lawless, that they shall see the land of promise without coming to be in it, but having fire that burns, who also in fear shall be condemned by their own judgment, cast far away from that land. Reproaching them, because they obeyed evil teachers, he says: Where are those who know only the letter of the law? To whom the Savior said: \"Woe to you, scribes and Pharisees, hypocrites.\" For where, he says, shall these appear in the day of judgment, who instead of good counsel flattered their disciples? But Symmachus rendered it: He who numbers those who are turned away, the shameless people. You shall not see a people heavy of lip, so as not to hear the dialect of a tongue. Calling them shameless who have been brought up in their own teachings, who shall not see the people heavy of lip, nor shall they hear, being without understanding of the dialect of a tongue, concerning which he said: And the stammering tongues shall quickly learn to speak peace. For if they had seen the deep-voiced one, a depraved people would not have heard.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":425,"ref":"p425","source":"Τινὲς δὲ συστρεφομένους φασὶν, ἐπειδὴ γνώμῃ τῶν διδασκάλων ἐπὶ Χριστὸν συνεστράφησαν καταβοῶντες πρὸς Πιλάτον καὶ τὸν Βαραββὰν τοῦ προτιμήσαντες μηδεμιᾶς ἀγαθῆς ἀκούσαντες συμβουλῆς, μηδὲ μαθόντες παρ' αὐτῶν ὡς αὐτός ἐστιν ὁ βαθύφωνος. Διὰ παραβολῶν γὰρ ἐλάλει κατὰ τό· \"Ἀνοίξω ἐν παραβολαῖς τὸ στόμα μου.\" Ἀσύνετοι δὲ ὄντες τὸν τῶν διδασκάλων οὐ διέκρινον φθόνον. Οὐ γὰρ ἂν ἤκουσαν πεφαυλισμένοι. Τὸ δὲ ῥητὸν ὅλον οὕτω τινὲς ἐξηγήσαντο. Ὡς τὴν μέλλουσαν Ἀσσυρίοις πληγὴν οὐχ οἱ πλησίον μόνον αὐτῶν, ἀλλὰ καὶ οἱ πόῤῥω μαθήσονται, καὶ οἱ τῆς Ἱερουσαλὴμ ἀσεβεῖς αἰσχυνθήσονται. Φεύγων δὲ, φασὶν, ὁ προφήτης τὰ ἔργα τὰ πονηρὰ τῶν ἀπειθῶν Ἰουδαίων εἰπεῖν, ὕλην ὄντα πυρὸς, ἕτερον ζητεῖ τὸν ἐροῦντα δικαίως πολιτευόμενον, ὡς ἂν εἴποι πρὸς αὐτοὺς, ὡς ὀργὴν ἑαυτοῖς θησαυρίζουσι. Τὸ δὲ, βαρύνων τὰ ὦτα, ἵνα μὴ ἀκούσῃ κρίσιν αἵματος, τοῦτ' ἔστι πρὸς φόνον μὴ συνεργῶν. Ὁ γὰρ ἔχων τὰ εἰρημένα φησὶν, στάσιν ἕξει βεβαίαν τῶν θείων ἀγαθῶν ἀπολαύων. Τοὺς δὲ φωτισθέντας ὑπὸ τοῦ λόγου, καὶ τὸν βασιλέα τῆς δόξης βλέπειν ἀκόλουθον ἀπαλλαγέντας μὲν τῆς κοσμικῆς προσπαθείας, ἀγαθοῖς δὲ τοῖς ἐλπισθεῖσιν ἐνατενίζοντας. Τοῦτο γὰρ δηλοῖ τὸ τὴν γῆν ἰδεῖν πόῤῥωθεν, τοῖς γηΐνοις μηδαμῶς πλησιάζοντας. Μηνύει δὲ καὶ καθ' ἱστορίαν τὸν ἄρξαντα μετὰ ταῦτα τῆς Ἱερουσαλὴμ Ἐζεκίαν, ὃς ἀναθεὶς ἑαυτὸν τῷ Θεῷ γέγονεν εὐκλεὴς, ἐφ' οὗ σημεῖα γέγονεν οἰκουμενικὰ, ἀναποδισμὸς ἡλίου καὶ τῆς ἡμέρας προσθήκη.","english":"But some say that they gathered together because by the judgment of their teachers they had been gathered to Christ, crying out against Pilate and preferring Barabbas, having heard no good counsel, nor having learned from them that he is the deep-voiced one. For he spoke in parables, according to the saying: \"I will open my mouth in parables.\" But being unintelligent, they did not discern the envy of their teachers. For they would not have listened, being utterly corrupted. And some have interpreted the whole passage thus: that the coming plague upon the Assyrians will be learned not only by those near them but also by those far off, and the impious of Jerusalem will be put to shame. And the prophet, they say, fleeing from the evil deeds of the disobedient Jews, which are fuel for fire, seeks another who will speak, one living righteously, so that he might say to them that they are treasuring up wrath for themselves. And \"making the ears heavy, lest he hear the judgment of blood,\" that is, not cooperating toward murder. For the one who has the things said, he says, will have a firm standing, enjoying the divine goods. But those enlightened by the Word, and seeing the King of glory, it follows that they have been released from worldly attachment and gaze upon the good things hoped for. For this is what seeing the land from afar signifies, those who in no way draw near to earthly things. And it also indicates historically Hezekiah, who ruled Jerusalem after these things, who, having dedicated himself to God, became renowned, in whose time worldwide signs occurred, the turning back of the sun and the addition of the day.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":426,"ref":"p426","source":"Ἃ ἰδόντες φοβηθήσεσθε τὸν Θεὸν μεταγνόντες ἐφ' οἷς ἐπείσθητε τοῖς συμβουλεύσασι περὶ τῆς Αἰγυπτιακῆς βοηθείας γραμματεῦσι καὶ τοῖς ἐγγαστριμύθοις, οὓς καλεῖ βαθυφώνους, ὡς ἄσημα φθεγγομένους. Οὗτοι γὰρ πάντες ματαιότητός εἰσι λαὸς, καὶ πεφαυλισμένοι, πρὸς κατανόησιν τῶν δεόντων οὐκ ἄγοντες τὸν ἀκροατήν. Ἰδοὺ Σιὼν ἡ πόλις, τὸ σωτήριον ἡμῶν οἱ ὀφθαλμοί σου ὄψονται, Ἱερουσαλὴμ πόλις πλουσία, σκηναὶ αἳ οὐ μὴ σεισθῶσιν, οὐδὲ μὴ κινηθῶσιν οἱ πάσσαλοι τῆς σκηνῆς αὐτῆς εἰς τὸν αἰῶνα χρόνον, οὐδὲ τὰ σχοινία αὐτῆς οὐ μὴ διαῤῥαγῶσιν, ὅτι τὸ ὄνομα Κυρίου μέγα ὑμῖν, τόπος ὑμῖν ἔσται, ποταμοὶ καὶ\n\nδιώρυγες πλατεῖς, καὶ εὐρύχωροι9, κ.τ.λ. Ἀντὶ τοῦ, Ἰδοὺ Σιὼν ἡ πόλις, ὁ μὲν Ἀκύλας φησίν· Ὅρα ματίσθητι, Σιὼν πόλις ἑορτῶν. Σύμμαχος δὲ καὶ Θεοδοτίων, Ἴδε Σιὼν τὴν πόλιν τῶν ἁγίων ἡμῶν, καὶ πάλιν ἑξῆς, οἱ ὀφθαλμοί σου ὄψονται Ἱερουσαλὴμ, ὡς μέλλουσαν ἰδεῖν τὸ σωτήριον ἡμῶν, τοῦτ' ἔστι Χριστὸν, ἑτέραν τε πόλιν τὴν τῶν ἑορτῶν τὴν Ἐκκλησίαν τὴν ἄγαν πλουσίαν. Τῆς μὲν οὖν παλαιᾶς Ἱερουσαλὴμ πεπτώκασιν αἱ σκηναὶ διαφόροις ἁλούσης πολιορκίαις. Ἡ δὲ καινὴ πόλις, ὡς ἐπὶ πέτρας ἑστῶσα, κἀν τοῖς τῶν διωγμῶν ἄσειστος ἐπιμένει καιροῖς. \"Πύλαι γὰρ ᾅδου, φησὶν, οὐ κατισχύσουσιν αὐτῆς,\" ὑπό τε ὄμβρων καὶ ποταμῶν καὶ πνευμάτων οὐ πέπτωκε. Τεθεμελίωται γὰρ ἐπὶ πέτραν. Τὸ δὲ αἴτιον, ὅτι τὸ ὄνομα Κυρίου τόπος ἔσται τῇ καινῇ πόλεις, καὶ ὡς ἐν τόπῳ τοιούτῳ καθέστηκεν ἄπτωτος. Κατὰ δὲ Σύμμαχον, ἐκεῖ κραταιὸς ἡμῖν Κύριος.","english":"Seeing these things, you will fear God, having repented of the things for which you were persuaded by the scribes who advised concerning Egyptian help, and by the ventriloquists, whom he calls deep-voiced, as uttering things without meaning. For all these are a people of vanity, and have been made worthless, not leading the hearer to the understanding of what is needful. Behold Zion, the city, our salvation; your eyes will see, Jerusalem, a wealthy city, tents which shall not be shaken, nor shall the pegs of its tent be moved for all time, nor shall its cords ever be broken, because the name of the Lord is great for you, a place shall be for you, rivers and broad channels, and spacious, etc. Instead of “Behold Zion, the city,” Aquila says: “Look, be filled with wonder, Zion, city of feasts.” But Symmachus and Theodotion: “Behold Zion, the city of our holy ones,” and again following, “your eyes will see Jerusalem,” as about to see our salvation, that is, Christ, and another city of the feasts, the Church, exceedingly wealthy. So then the tents of the old Jerusalem have fallen, since it was captured in various sieges. But the new city, as standing upon a rock, even in times of persecutions remains unshaken. “For the gates of Hades,” he says, “shall not prevail against it,” and it has not fallen under rains and rivers and winds. For it has been founded upon a rock. And the reason is that the name of the Lord shall be a place for the new city, and as in such a place it has been established, not falling. But according to Symmachus, there the Lord is mighty for us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":427,"ref":"p427","source":"Τόπος ποταμῶν διώρυγες εὐρύχωροι, ὅπου μὴ πορευθῇ πλοῖον κωπηλάτου, οὐδὲ ἐντολὴ κραταιοῦ διαπεράσει αὐτόν. Τὸ δὲ ὅπου μὴ πορευθῇ, Ἀκύλας φησίν· Οὐ μὴ πορευθῇ ἐν αὐτῇ ναῦς κώπης, καὶ τριήρης ὑπερμεγέθης οὐ διαβήσεται αὐτό. Δι' ὧν δηλοῦσι τῆς εἰρημένης πόλεως τὸν Κύριον ἔσεσθαι τόπον ποταμῶν, ὥστε λέγειν· \"Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ.\" Καὶ, \"Ὁ ποταμὸς τοῦ Θεοῦ ἐπληρώθη ὑδάτων.\" Οἱ δὲ ποταμοὶ, φησὶν, οὕτως ἐν ἀσφαλείᾳ τυγχάνουσιν, ὡς εἶναι τοῖς ἐχθροῖς ἀνεπίβατοι, μικροῖς τε καὶ μείζοσι πλοίοις ἐπερχομένοις ἀντὶ τείχους κυκλοῦντες τὴν πόλιν, ἐπεὶ κριτὴν καὶ ἡγούμενον αὐτὸν ἔχει τὸν Σωτῆρα καὶ Κύριον, οὗ τὰ ὁρμήματα πρώτου καὶ τελείου τυγχάνοντος ποταμοῦ, εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ, ἀγγέλων ὄντων τῶν πολλῶν ποταμῶν τῶν διὰ παντὸς βλεπόντων τὸ πρόσωπον τοῦ Πατέρος τοῦ ἐν οὐρανοῖς, οἳ φρουροῦσι τὴν Ἐκκλησίαν. Ἐντεῦθεν λοιπὸν τῆς παλαιᾶς ὑποφαίνει πόλεως τὰ παθήματα. Ταύτης γὰρ ὡς νηὸς ἐν χειμῶνι πέπτωκεν ὁ ἱστὸς τῶν αὐτὸν κρατούντων διαῤῥαγέντων σχοινίων. Ὁ δὲ Σύμμαχός φησιν, Ἐξεῤῥίφη τὰ σχοινία σου, ὥστε μὴ κρατεῖν. Οὕτως ὁ ἱστὸς αὐτῶν, ὥστε μὴ ἁπλῶσαι ἱστίον. Τότε διένειμεν ἕως σκύλων πολλῶν· ὑπογράφων ὡς ἐν ναυμαχίᾳ νῦν κατέδυσαν, καὶ πρὸς τῶν πολεμίων ἁρπαζομένην. Καὶ μέχρι γὰρ τῶν ἱερῶν σκευῶν εἰς διαρπαγὴν παρέδωκε Κύριος ἀσεβέσιν ἀνδράσι καὶ τὰς τῆς ψυχῆς χωλεύουσι βάσεις, οἳ Θεοῦ παραδιδόντος οὐκ ἐκοπίασαν, καὶ γεγόνασιν ἁμαρτίας ἐλεύθεροι, Θεοῦ κρίσει τὴν Ἱερουσαλὴμ χειρωσάμενοι. Τινὲς δὲ οὕτως ἑρμήνευσαν·","english":"A place of rivers, broad channels, where no oared ship may pass, nor shall the command of a mighty one cross through it. But as for \"where it shall not pass,\" Aquila says: \"A ship of oars shall surely not pass through it, and a trireme of exceeding size shall not cross over it.\" By these things they make clear that the Lord of the city spoken of will be a place of rivers, so that one may say: \"The rushings of the river gladden the city of God.\" And, \"The river of God was filled with waters.\" And the rivers, he says, are in such security as to be impassable to enemies, encircling the city like a wall against both small and larger ships coming against it, since it has as judge and leader the Savior and Lord himself, whose rushings, being a first and perfect river, gladden the city of God, while the many rivers are angels who always behold the face of the Father in the heavens, who guard the Church. From here thereafter he hints at the sufferings of the old city. For as of a ship in a storm, its mast has fallen, the ropes of those holding it having been broken. And Symmachus says, \"Your ropes have been cast out, so as not to hold.\" Thus their mast, so as not to spread a sail. Then he divided as far as many spoils, depicting that now, as in a sea battle, they have sunk, and are being plundered by the enemies. For even as far as the sacred vessels the Lord handed them over for plunder to impious men, and to those lame in the feet of the soul, who, when God was handing them over, did not grow weary, and have become free from sin, having subdued Jerusalem by the judgment of God. But some have interpreted it thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":428,"ref":"p428","source":"Μεταξὺ τοῦ Θεοῦ περὶ τῶν ἀσυνέτων γραμματικῶν προσφωνήσαντος, τὸ τῶν ἁγίων αὖθις εἰσάγεται πρόσωπον, δεικνύντων ὥσπερ ἀλλήλοις ἢ τὴν ἐπὶ γῆς Ἐκκλησίαν, ἢ τὴν ἐν οὐρανοῖς, εἰς ἢν ἀνάγει τοὺς ἐνοικοῦντας ἡ ἐπὶ γῆς σωτήριον ἔχουσα τὸν Χριστὸν, οὓς ἀμειβόμενός φησιν ὁ λόγος. Οἱ ὀφθαλμοί σου ὄψονται Ἱερουσαλὴμ, τὰς περὶ αὐτῆς λέγων ἐξ ὁμοιότητος τῆς ἐν τῇ ἐρήμῳ σκηνῆς· τοῦ δὲ τῆς πόλεως ἀσφαλοῦς τὴν αἰτίαν φησὶ τοῖς πιστεύσασιν, ὅτι τὸ ὄνομα Κυρίου μέγα ὑμῖν, ἀντιδιαστέλλων τοῖς τῷ Χριστῷ μὴ πιστεύσασιν. Καὶ ὡς ἔσται τόπος ὑμῖν, ἡ ἀεὶ μὲν οὖσα πόλις, ἐν ᾗ ποταμοὺς εὐρυχώρους φησὶ καὶ διώρυχας εὐαγγελιστάς τε καὶ ἀποστόλους δηλῶν, καὶ τοὺς τῶν Ἐκκλησιῶν κατὰ καιρὸν ἡγουμένους, τὴν τοῦ Θεοῦ ποίμνην τοῖς θείοις ἄρδοντας νάμασιν ἐξ ἑνὸς, ὃς καὶ διὰ φωνῆς προφήτου φησίν· \"Ἰδοὺ ἐγὼ ἐκκλίνω ἐπ' αὐτοὺς ὡς ποταμὸς εἰρήνης, καὶ ὡς χειμάῤῥους ἐπικλύζων δόξαν ἐθνῶν.\" Τῇ δὲ τῶν ποταμῶν ἐπιμένων μεταφορᾷ, καὶ ὡς περὶ πλοῦτον λόγον ποιούμενος, τὸ τῶν πιστῶν εἰσάγει πρόσωπον μετὰ τὴν Χριστοῦ παρουσίαν τοῦ διαβόλου κατεπαιρόμενον, ἀπαγορεῦόν τε αὐτῷ μὴ δι' αὐτῶν διαβαίνειν, καθάπερ καὶ πρότερον. Οὐ γὰρ ἔτι σοι τυγχάνομεν βάσιμοι. Οὐδὲ δυνήσῃ καθάπερ τι πλοῖον διὰ τούτων ἐλᾶσαι τῶν ποταμῶν. Τὸ δὲ αἴτιόν φασιν, Ὁ γὰρ Θεός μου μέγας ἐστί. Καὶ τούτου χάριν οὐ διελεύσεται δι' ἐμοῦ. Ἀπέφυγον γὰρ αὐτοῦ τὴν κρίσιν καὶ τὸν ζυγὸν, ὑπὸ Θεὸν γεγονώς. Τοῦτο δὲ καὶ ἐν ἄλλοις παρὼν προφήτης φησίν· \"Ἔσται ἐκεῖ ὁδὸς καθαρὰ, καὶ ὁδὸς ἁγία κληθήσεται. Καὶ οὐκ ἔσται ἐκεῖ ὁδὸς ἀκάθαρτος.","english":"While God has in the meantime addressed the senseless grammarians, the person of the saints is again introduced, showing, as it were, to one another either the Church on earth or the Church in heaven, into which the inhabitants are led by the one on earth who has Christ as Savior, to whom the Word, answering them, says: \"Your eyes shall see Jerusalem,\" speaking of the things concerning it by comparison with the tabernacle in the wilderness. And the cause of the city's security he states to those who believe, that the name of the Lord is great among you, contrasting them with those who do not believe in Christ. And how there shall be a place for you—the city that always exists—in which he mentions broad rivers and channels, indicating evangelists and apostles, and those who from time to time lead the Churches, watering the flock of God with divine streams from one source, who also says through the voice of the prophet: \"Behold, I will turn toward them like a river of peace, and like a torrent overflowing the glory of the nations.\" Persisting in the metaphor of the rivers, and as it were making a discourse about wealth, he introduces the person of the faithful after the coming of Christ, exulting over the devil and forbidding him to pass through them, just as before. For we are no longer passable to you. Nor shall you be able, like some ship, to drive through these rivers. And the cause, they say, is: For my God is great. And for this reason he shall not pass through me. For I have escaped his judgment and his yoke, having come under God. This the prophet also says, present in other places: \"There shall be there a pure way, and it shall be called a holy way. And there shall not be there an unclean way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":429,"ref":"p429","source":"Οὐδὲ ἔσται λέων, οὐδὲ τῶν θηρίων τῶν πονηρῶν οὐδὲν οὐ μὴ ἀναβῇ ἐκεῖ. Ἀλλὰ πορεύσονται ἐν αὐτῇ λελυτρωμένοι διὰ τὸν Κύριον.\" Ἐπὶ τούτοις, τὸν λόγον πρὸς τὴν τῶν Ἰουδαίων μεταστρέφει συναγωγὴν, τῇ τῆς νεὼς ἐπιμείνας μεταφορᾷ. Ὡς γὰρ ἀνέμου προσβαλόντος σφοδρότερον, τὰ μὲν ἱστία κατασπᾷν οὐκ ἰσχύουσιν, ὁ δὲ ἱστὸς ὑπὸ τούτων κλινόμενος τὴν ναυαγίαν ἐργάζεται· οὕτω, φησὶ, πείσῃ τὰ παραπλήσια. Ἀλλ' οὐδὲ τροπαίου σημεῖον ἡ πόλις ἐπαρεῖ νικῶσα· παραδοθήσεται δὲ μᾶλλον εἰς προνομὴν, μὴ δυναμένη κατὰ τὴν καινὴν πόλιν τὰς τοῦ Σατανᾶ διαφυγεῖν προσβολὰς, εἵθ' ὡς ἐν θαλάττῃ, εἴθ' ὡς ἐν πολέμῳ προσβάλλοντος, καίπερ ἔχουσα τὸν νόμον ὀρθοποδεῖν ἀναγκάζοντα. Οἱ δὲ τὸ πρὶν τῇ εἰδωλολατρείᾳ χωλεύοντες ἐθνικοὶ ποιήσονται προνομὴν, κερδαίνοντες τὰ παρὰ Θεοῦ, δι' ὧν νικῶσι τὸν Σατανᾶν, τὸ πρὶν ἀποθέμενοι φορτίον, καὶ τὸν κόπον τὸν ἐξ αὐτοῦ, τῆς τῶν ἁμαρτιῶν τυχόντες ἀφέσεως διὰ τῆς ἐν πίστει χάριτος, ἣν Ἰσραὴλ οὐκ ἐδέξατο· ὃς καὶ λέγοι ἂν εἰκότως, Αἱ ἁμαρτίαι μου ὑπερῆραν τὴν κεφαλήν μου. Ὡσεὶ φορτίον βαρὺ ἐβαρύνθησαν ἐπ' ἐμέ. Οἷς καὶ ὁ νόμος ὑπῆρχε βαρύτατος. Ὁ δὲ νέος λαὸς ἀκούει δικαίως, Μακάριοι ὧν ἀφέθησαν αἱ ἀνομίαι, καὶ ὧν ἐπεκαλύφθησαν αἱ ἁμαρτίαι. Οὕτω δὲ πάλιν ἄλλοι τινὲς ἐξηγήσαντο. Ὁ προφήτης ὑποδείκνυσι τὴν Ἱερουσαλὴμ, τά τε ἐν αὐτῇ παρὰ Θεοῦ δοθέντα ὑπομιμνήσκει συνθήματα. Νόμον γὰρ δοὺς καὶ ναὸν Ἅγιά τε ἁγίων, ὥσπερ τινὰ σκηνὴν ἐπήξατο, τοῖς τῆς κηδεμονίας συνέχων σχοινίοις, χορηγήσας πάντα πλουσίως.","english":"And there shall be no lion, nor any of the evil beasts, none at all shall go up there. But they shall walk in it, having been redeemed through the Lord. Upon these things, he turns his discourse to the synagogue of the Jews, having stayed with the metaphor of the ship. For just as when a wind blows more violently, they are unable to pull down the sails, but the mast, being tilted by them, brings about the shipwreck; so, he says, you will suffer similar things. But the city will not raise up even a trophy-sign in victory; rather it will be handed over for plunder, being unable to escape the assaults of Satan, whether as at sea or as in war when he attacks, although it has the law compelling it to walk uprightly. But the Gentiles, who formerly limped with idolatry, will be made a plunder, gaining the things from God, by which they conquer Satan, having first laid aside the burden, and the toil from it, having obtained the forgiveness of sins through the grace that is in faith, which Israel did not receive; who would also reasonably say, My sins have risen above my head. Like a heavy burden they have weighed heavily upon me. For whom the law also was most burdensome. But the new people rightly hears, Blessed are they whose iniquities have been forgiven, and whose sins have been covered. And thus again some others have interpreted it. The prophet points out Jerusalem, and reminds of the tokens given in it by God. For having given the law and the temple and the Holy of Holies, he pitched it like a kind of tabernacle, holding it together with the cords of his care, having supplied all things richly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":430,"ref":"p430","source":"Καὶ οὐκ ἦν στενοχωρηθῆναι, ὅσον ἧκεν εἰς τὸν Θεὸν, ἐπανθοῦντος αὐτοῖς τοῦ ὀνόματος αὐτοῦ, ἀφ' οὗπερ, ὡς ἀπό τινων ποταμῶν καὶ διωρύχων ἠρύεσθε τὴν τῶν ἀγαθῶν ἀφθονίαν. Τοσοῦτος γάρ ἐστιν ὁ Θεὸς, ὡς πάντα πληροῦν, οὗ πρὸς εὕρεσιν οὐκ ἂν δεηθείης οὐχ ὁδοῦ μακροτέρας, οὐ ναυτιλίας πολλῆ. Πανταχοῦ γὰρ πάρεστι τῷ χεῖρας ὁσίας ἐπαίροντι, καὶ οὐκ ἔστιν οἷά τις παριὼν, ἵνα τις ἀποτύχοι τῆς αὐ τοῦ γνώσεως. Καὶ κριτὴς ὢν ἁπάντων ἐπίσκεψιν ποιεῖται τῶν κακῶν, ἀνακόπτων οὐκ ἀπολέσαι βουλόμενος. Ὡς ἄρχων γὰρ καὶ βασιλεὺς ἀγαθὸς ἐπὶ σωτηρίᾳ πάντα ποιεῖ. Ἀναφέρεται δὲ καὶ εἰς Χριστὸν ὁ λόγος, ὃς ἀντίληψις τελεία γεγένηται, δείξας ἡμῖν ἑαυτὸν ἀόρατον ὄντα, καὶ δι' αὐτοῦ τὸν Πατέρα. Πάντα δέ φησιν ὑμῖν διὰ τὸ κήδεσθαι δεδωκότος Θεοῦ, καὶ πλουσίοις δωρήμασι, καθάπερ ἱστόν τινα διεγείροντος τὰ φρονήματα, οὐκ ἄν ποτε ταῦτα διέπεσε, διακοψάντων ὑμῶν τῆς εὐνοίας τὰς σχοίνους καὶ πλαγιασάντων τὸν ἴδιον νοῦν. Ἀλλ' οὐδὲ οὕτως ὑμᾶς ἀφῆκε Θεὸς, μέχρι μόνης θεραπείας κολάζων ὑμᾶς, ἀνιστῶν τε καὶ κωλύων πεσεῖν. Αὐτοῦ γὰρ συγχωρήσει καὶ οἱ ἐπιόντες ἐπῆλθον, ὡς καὶ τὸν χωλὸν ἰσχύειν μηδεμίαν αἴσθησιν καμάτου λαμβάνοντα, ὡς ἂν ὑμῖν ἁμαρτημάτων γένοιτο κάθαρσις. ΚΕΦΑΛ. ΛΔʹ. αζʹ. Προσαγάγετε, ἔθνη, καὶ ἀκούσατε, ἄρχοντες. Ἀκουσάτω ἡ γῆ καὶ οἱ ἐν αὐτῇ· ἡ οἰκουμένη καὶ ὁ λαὸς ἐν αὐτῇ, διότι θυμὸς Κυρίου ἐπὶ πάντα τὰ ἔθνη, καὶ ὀργὴ ἐπὶ τὸν ἀριθμὸν αὐτῶν τοῦ ἀπολέσαι αὐτοὺς, καὶ παραδοῦναι αὐτοὺς εἰς σφαγὴν9, κ.τ.λ.","english":"And there was no being hemmed in, as far as it depended on God, since his name was flourishing upon them, from which, as from certain rivers and channels, you drew the abundance of good things. For so great is God that he fills all things; for his finding you would not need a longer road or a great voyage. For he is present everywhere to the one who lifts up holy hands, and he is not like one who passes by, so that one might fail to attain the knowledge of him. And being judge of all, he makes visitation of evils, checking them not because he wishes to destroy. For as a ruler and a good king he does all things for salvation. And the word is also referred to Christ, who has become a perfect help, having shown us himself, who was invisible, and through himself the Father. And he says that God has given all things to you because he cares, and by rich gifts, as it were stirring up your thoughts like a loom, these things would never have fallen apart, had you not cut the cords of goodwill and turned aside your own mind. But not even so did God leave you, chastising you only up to healing, raising you up and preventing you from falling. For by his permission those who came against you came, so that even the lame man might be strong, receiving no perception of toil, so that there might be for you a cleansing from sins. CHAPTER 34. 37. Draw near, nations, and hear, rulers. Let the earth hear and those in it; the inhabited world and the people in it, because the wrath of the Lord is upon all the nations, and his anger upon the number of them, to destroy them, and to deliver them to slaughter, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":431,"ref":"p431","source":"Καὶ ἐπὶ τῶν ἔμπροσθεν εἴπου τῆς Ἱερουσαλὴμ πολιορκίαν ὁ λόγος ἐθέσπιζεν, ἐπῆγεν ἑξῆς τὴν κρίσιν τὴν κατὰ πάντων ἐθνῶν, ὥσπερ καὶ νῦν· πάντων γὰρ ὢν Θεὸς, πάντας τοὺς πλημμελοῦντας ἀπειλαῖς ἀνακρούεται. Καὶ πρώτους ἐξ Ἰσραὴλ, κατὰ τό· \"Ἐν τοῖς ἐγγίζουσί μοι ἁγιασθήσομαι.\" Τινὲς δέ φασιν, ὡς τῆς Ἰουδαίων συναγωγῆς εἰπὼν τὸ ναυάγιον, καὶ τῶν ἐθνῶν τὴν κλῆσιν (πολλοὶ γὰρ χωλοὶ, φησὶ, προνομὴν ποιήσουσι), τούτοις τοῖς πάλαι χωλαίνουσιν ἀναγκαίως νῦν ποιεῖ τὴν κατήχησιν, τὴν κατὰ πάντων κρίσιν εἰπών. Ὡς δὲ πόῤῥω διὰ τὴν εἰδωλολατρείαν καθεστηκότα καλεῖ προσαγάγετε λέγων ἔθνη. Τινὲς δὲ πρὸς Ἀσσυρίους λέγεσθαι ταῦτά φασι τοὺς ἑλόντας τὴν Ἱερουσαλὴμ, μὴ συνιέντας ὡς Θεοῦ συγχωρήσει ταῦτα γεγένηται, καὶ τὸν λόγον ἐκ τούτων ἐπὶ τὴν καθόλου κρίσιν μετενεγκεῖν. Οὕτω καὶ ὁ Σωτὴρ ἐν Εὐαγγελίῳ, φασὶ, τὰ μέλλοντα γεγενῆσθαι προλέγων τῇ Ἱερουσαλὴμ, ὑπεξάγει περὶ τῆς καθόλου ΚΕΦΑΛ. ΛΕʹ. αιαʹ. Εὐφράνθητι, ἔρημος διψῶσα. Ἀγαλλιάσθω ἔρημος, καὶ ἀνθείτω","english":"And in the earlier passages the word was prophesying the siege of Jerusalem, and it brought next the judgment against all the nations, just as also now; for being God of all, he drives back all who transgress with threats. And first those from Israel, according to the text: \"I will be sanctified among those who draw near to me.\" But some say that, having spoken of the shipwreck of the synagogue of the Jews, and of the calling of the nations (for many lame, he says, shall make spoil), he necessarily now makes the instruction to these who were lame long ago, having spoken the judgment against all. And as those who stood far off because of idolatry, he calls them, saying, \"Bring the nations near.\" But some say these things are spoken to the Assyrians who captured Jerusalem, not understanding that these things happened by God's permission, and that the word was transferred from these to the universal judgment. Thus also the Savior in the Gospel, they say, foretelling to Jerusalem the things that were to happen, leads on to the matters concerning the universal [judgment]. CHAPTER 35. 11. Rejoice, thirsty desert. Let the desert exult, and let it bloom","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":432,"ref":"p432","source":"ὡς κρίνον. Καὶ ἐξανθήσει, καὶ ἀγαλλιάσεται τὰ ἔρημα τοῦ Ἰορδάνου. Ἡ δόξα τοῦ Λιβάνου ἐδόθη αὐτῇ, καὶ ἡ τιμὴ τοῦ Καρμήλου, καὶ ὁ λαός μου ὄψεται τὴν δόξαν Κυρίου, καὶ τὸ ὕψος τοῦ Θεοῦ9, κ.τ.λ. \" γὰρ ὁ διάβολος ὡς λέων ὠρυόμενος ζητῶν τίνα καταπίῃ.\" Ἀλλ' οὐ καταπίεται τοὺς τὴν ὁδὸν τὴν μακαρίαν ὁδεύοντας. Οὐδὲ γὰρ ὁδοὺς ἐπὶ πέτρας δυνατὸν εὑρεῖν, καθά φησι Σολομῶν. Οὗτοι δέ εἰσιν οὓς αἵματι τῷ ἰδίῳ λελύτρωται, πρὸς τὴν ποίμνην τὴν ἰδίαν συναγαγών. Αὐτὸς γὰρ συνῆξεν οὐ προφήτης, οὐκ ἄνθρωπος, τούτων ἡ ὁδὸς, δι' ἧς ἐπὶ τέλος τὸ τρισμακάριον τῆς ἐπουρανίου Σιὼν ἐλεύσονται, περὶ ἧς ὁ Παῦλός φησι· \"Προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος Ἰερουσαλὴμ ἐπουρανίῳ.\" Νῦν γὰρ ἐκείνην οὐ δυνατὸν λέγειν Σιὼν, περὶ ἧς ἔλεγεν· Ἐνιαυτὸς ἀνταποδόσεως κρίσεως Σιών. Ἐκείνης γὰρ πίσσα καὶ πῦρ ἡ μερίς. Ταύτης δὲ εὐφροσύνη, ἣν ἀναδήσονται οἱ νικηταὶ τοῦ μεγάλου τούτου φανέντες ἀγῶνος κατὰ τὸν Ἀπόστολον λέγοντες· \"Λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος.\" Ἐπ' ἐλπίσι δὲ κληθέντες λαμπραῖς, στεναγμοῦ καὶ λύπης ἄγευστοι γίνονται, τῆς αἰωνίου ζωῆς τὴν εὐφροσύνην ἔχοντες στέφανον. ΚΕΦΑΛ. Λ ʹ. ακαʹ. Καὶ ἐγένετο τοῦ τεσσαρεσκαιδεκάτου ἔτους βασιλεύοντος Ἐζεκίου, ἀνέβη Σεναχηρεὶμ βασιλεὺς Ἀσσυρίων ἐπὶ τὰς πόλεις τῆς Ἰουδαίας τὰς ὀχυρὰς, καὶ ἔλαβεν αὐτάς. Καὶ ἀπέστειλε βασιλεὺς Ἀσσυρίων τὸν Ῥαψάκην ἐκ Λάχεις εἰς Ἱερουσαλὴμ, πρὸς τὸν βασιλέα Ἐζεκίαν μετὰ δυνάμεως πολλῆσ9, κ.τ.λ.","english":"as a lily. And the desert of the Jordan shall blossom and rejoice. The glory of Lebanon was given to it, and the honor of Carmel, and my people shall see the glory of the Lord, and the height of God, etc. For the devil goes about as a roaring lion seeking whom he may devour. But he shall not devour those who walk the blessed road. For neither is it possible to find roads upon a rock, as Solomon says. And these are those whom he redeemed with his own blood, gathering them to his own flock. For he himself gathered them—not a prophet, not a man—and their road is that by which they shall come to the thrice-blessed end of the heavenly Zion, concerning which Paul says: You have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem. For now it is not possible to call that Zion, concerning which he said: A year of the recompense of judgment is Zion. For that one's portion is pitch and fire. But of this one, gladness, with which the victors of this great contest shall be crowned, saying according to the Apostle: Henceforth there is laid up for me the crown of righteousness. And having been called with bright hopes, they become without taste of groaning and grief, having the gladness of eternal life as their crown. CHAPTER 31. And it came to pass in the fourteenth year of Hezekiah's reign, Sennacherib king of the Assyrians came up against the fortified cities of Judea, and took them. And the king of the Assyrians sent Rabshakeh from Lachish to Jerusalem, to Hezekiah the king with a great force, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":433,"ref":"p433","source":"Περιέχει μὲν τὴν παροῦσαν ἱστορίαν ἡ δʹ τῶν Βασιλειῶν, καὶ ἡ τῶν Παραλειπομένων δευτέρα, παραλαμβάνει δὲ καὶ τῷ παρόντι προφήτῃ περιέχουσα πρὸς τῷ τέλει προφητείαν μεγάλην καὶ πρᾶξιν ἐπ' Ἐζεκίου γενομένην παράδοξον. Ἐν δὲ τῷ τεσσαρεσκαιδεκάτῳ ἔτει τῆς βασιλείας Ἐζεκίου, ὄγδοον ἦν ἔτος τῆς αἰχμαλωσίας τῶν δέκα φυλῶν. Ὁ δὲ Ἐζεκίας ἐπ' εὐσεβείᾳ τεθαύμασται, καὶ ταῦτα παῖς ἀσεβοῦς γεγονὼς τοῦ Ἄχαζ, ὃς ἀποστὰς τοῦ Θεοῦ, ἐπιόντων αὐτῷ Φακεὲ τοῦ Ῥομελίου Σαμαρείας κρατοῦντος, καὶ Ῥαασσὼν τοῦ Συρίας βασιλέως, πρὸς ἐπικουρίαν ἐκάλεσε Θεγλαφαλάσσαρ τὸν Ἀσσύριον, δώροις πείσας πολλοῖς, ὃς ἑλὼν Δαμασκὸν καὶ Συρίαν, ὑποφόρους ἐτίθετο, τὸν Ἄχαζ, οὗ γεγονὼς Ἐξεκίας ὑποκεῖσθαι δασμοῖς οὐκ ἠνέσχετο, καὶ διὰ τοῦτο στρατεύει Σενναχηρεὶμ ἐπ' αὐτόν. Καταδῃώσας δὲ τὴν Σαμάρειαν, καὶ πολλὰς τῆς Ἰουδαίας πόλεις ἑλὼν καὶ καταντήσας εἰς Λάχεις στρατηγὸν ἑαυτοῦ Ῥαψάκην ἀπέστειλεν εἰς τὴν Ἱερουσαλήμ. Λέγεται δὲ οὗτος ἐκ τῆς αἰχμαλωσίας εἶναι τῶν δέκα φυλῶν. Οὗ τεκμήριον τὸ εἰδέναι τοῦτον Ἰουδαϊστὶ διαλέγεσθαι. Οὗπερ ἐπιόντος Ἐζεκίας καίτοι πεποιθὼς ἐπὶ Κύριον, καὶ πᾶσαν ἐπ' αὐτῷ θέμενος τὴν ἐλπίδα, στρατηγικῆς οὐκ ἠμέλει φροντίδος τε καὶ συνέσεως, τὰς ἐκτὸς τῆς πόλεως ἀποφράττων πηγὰς, ὑδάτων ἀπορίαν τοῖς ἐπιοῦσι ποιούμενος, περιφράττων τε τὰ τείχη, καὶ προτείχισμα πάλιν αὐτῶν προβαλλόμενος. Μεθ' ἃ πάντα, θεοσεβείας τοῖς ὑπὸ χεῖρα καθειστήκει διδάσκαλος. Πλείους γὰρ, φησὶ, μεθ' ἡμῶν, ἢ μετὰ τῶν πολεμίων ὑπάρχουσι. Μετὰ γὰρ τοῦ Ἀσσυρίου βραχίονας εἶναι σαρκίνους, μεθ' ἡμῶν δὲ Κύριος ὁ Θεὸς ἡμῶν.","english":"The fourth book of Kingdoms contains the present history, and the second of Paralipomena, and it also takes up the present prophet, containing toward the end a great prophecy and a wondrous deed that took place in the time of Hezekiah. In the fourteenth year of the reign of Hezekiah, it was the eighth year of the captivity of the ten tribes. Hezekiah is admired for his piety, and this though he was born a child of the impious Ahaz, who, having departed from God, when Pekah son of Remaliah, who held Samaria, and Rezin king of Syria, came against him, called Tiglath-Pileser the Assyrian to his aid, having persuaded him with many gifts; and he, having taken Damascus and Syria, made them tributary, and did not endure that Ahaz, whose son Hezekiah was, should be subject to tribute, and for this reason Sennacherib marched against him. And having laid waste Samaria, and taken many cities of Judea, and arrived at Lachish, he sent his general Rabshakeh to Jerusalem. It is said that this man was from the captivity of the ten tribes. The proof of this is that he knew how to speak in the Jewish tongue. When he came against him, Hezekiah, though he had trusted in the Lord and placed all his hope in him, did not neglect strategic care and understanding, blocking up the springs outside the city, making a scarcity of water for those who came against him, and fencing in the walls, and again throwing up an outer wall before them. After all these things, he stood as a teacher of piety to those under his hand. For more, he says, are with us than with the enemies. For with the Assyrian are arms of flesh, but with us is the Lord our God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":434,"ref":"p434","source":"Ἐφ' οἷς φησιν ἡ Γραφὴ τῶν Παραλειπομένων· Καὶ κατεθάρσησεν ὁ λαὸς τοῖς λόγοις Ἐζεκίου βασιλέως Ἰούδα. Πρὸς γὰρ τοῖς ἄλλοις Ἐζεκίου κατορθώμασι, γυμνάσιον ἀρετῆς, καὶ θεοσεβείας ἔνδειξιν πλείονος Θεὸς αὐτῷ παρέσχε, διὰ τῆς πρὸς τὸν πολέμιον παρατάξεως. Διὸ καὶ συνεχώρησε τὸν Ἀσσύριον πλησίον γενέσθαι τῆς πόλεως. Τῶν δὲ νῦν ὀνομαζομένων Ἐλιακὶμ καὶ Σομνὰ, κἀν τῷ ῥήματι τῆς φάραγγος ἐμνημόνευσεν, καὶ τὰ νῦν περὶ αὐτῶν ἁρμόσει τοῖς φθάσασιν, τὸν δὲ Σομνὰν αὐτομολῆσαι, παῖδές φασιν Ἑβραίων, πρὸς τὸν Ἀσσύριον σὺν ἑτέροις αὐτῷ διὰ φόβον δεξιὰν παρασχόμενον· ὅθεν ἐῤῥέθη τὰ προλαβόντα περὶ αὐτοῦ. Ὡς ἀντικειμένη δὲ δύναμις ὁ Ῥαψάκης ἀλαζονικῶς ἄγαν ἐναντίαν ἀφῆκε τῷ προφήτῃ φωνήν. Ἀντὶ τοῦ, τάδε λέγει Κύριος, ὁ βασιλεὺς ὁ μέγας εἰπών. Ὡς οὐκ ἀγνοῶν δὲ δι' εὐχῶν καὶ λόγων θεοσεβείας τὸν Ἐζεκίαν κρατεῖν, ὡς πρὸς παρόντα φησί· Μὴ ἐν\n\nβουλῇ καὶ λόγοις χειλέων παράταξις γίνεται; καὶ ψιλῇ τοῦτον προσηγορίᾳ καλεῖ, τὸν Ἀσσύριον, καὶ βασιλέα, καὶ μέγαν εἰπών. Τινὲς δέ φασιν, ἐπειδὴ σοφώτεροι τῶν ἄλλων ἐδόκουν Ἑβραῖοι τὸν Μωσέως ἔχοντες νόμον, καὶ γοῦν ἔφασκον, Μακάριοί ἐσμεν Ἰσραὴλ, ὅτι τὰ ἀρεστὰ Κυρίῳ, ἡμῖν γνωστά ἐστιν· τοῦτο καθαίρων ὁ Ῥαψάκης ἐν πολέμῳ φησὶν ὑπάρχειν ἀνόνητον. Προκαλεῖται δὲ πρὸς τὴν δι' ὅπλων κρίσιν αὐτόν. Πρὸς ὃν εἶπεν ἂν Ἐζεκίας· \"Οὗτοι ἐν ἅρμασι, καὶ οὗτοι ἐν ἵπποις,\" καὶ τὰ ἐξῆς. Συκοφαντεῖ δὲ αὐτὸν, ὡς θαῤῥοῦντα τῷ Φαραώ. Ὃς τοῖς ἐπ' αὐτῷ, φησὶ, θαῤῥοῦσίν ἐστι πολεμίου πικρότερος, συνθήκας οὐκ εἰδὼς φυλάττειν αὐτοῖς, πρὸς τῷ καὶ λίαν εἶναι σαθρός.","english":"In what follows the Scripture of Paralipomena says: \"And the people took courage at the words of Hezekiah king of Judah.\" For in addition to his other successes, God provided Hezekiah with a training-ground of virtue and a demonstration of greater piety through his battle-array against the enemy. Therefore He also allowed the Assyrian to come near the city. And of those now named Eliakim and Somnas, he made mention also in the word of the valley, and what is now said about them will fit what has gone before; but that Somnas deserted, the children of the Hebrews say, giving his right hand to the Assyrian along with others out of fear; whence the things said earlier about him were spoken. And as an opposing power, Rapsakes, exceedingly boastful, uttered a voice contrary to the prophet. Instead of \"Thus says the Lord,\" he said, \"the great king.\" And as though not ignorant that Hezekiah prevails through prayers and words of piety, he speaks as to one present: \"Is not battle made in counsel and words of the lips?\" And he calls him by a bare title, saying that he is both Assyrian and king and great. But some say that, since the Hebrews seemed wiser than others, having the law of Moses, and indeed they used to say, \"Blessed are we, Israel, because the things pleasing to the Lord are known to us,\" Rapsakes, purging this away, says that it is useless in war. And he challenges him to the judgment by arms. To whom Hezekiah would have said: \"These in chariots, and these in horses,\" and the rest. But he slanders him, as though he trusted in Pharaoh. He says that he is more bitter to those who trust in him than an enemy, not knowing how to keep agreements with them, besides also being exceedingly rotten.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":435,"ref":"p435","source":"Ἴσως δὲ, φασὶν, ἐπεί τινες τῶν πρὸ αὐτοῦ βασιλέων προσεκαλέσαντο τὸν Αἰγύπτιον, καὶ τὸν Ἐζεκίαν οἴεται τούτῳ θαῤῥεῖν. Καὶ τοῦτο μὲν ὡς ἐν παρέργῳ προσέῤῥιψε. Τῆς δὲ τοῦ Θεοῦ λοιπὸν συμμαχίας καθάπτεται τὸν ἐπὶ πάντων εἶναι Θεὸν αὐτὸν ἀγνοῶν. Τοιγαροῦν φησι, Τί θαῤῥεῖς ἐπὶ Θεὸν, οὗ καθεῖλες τὰ ὑψηλά τε καὶ τὰ θυσιαστήρια; ᾤετο γὰρ ὡς οὐ τῶν εἰδώλων, τοῦ δὲ Θεοῦ καθεῖλεν Ἐζεκίας τὰ ὑψηλά. Εἰ ἐπὶ τούτῳ δὲ θαῤῥεῖτε, μίχθητε τῷ Κυρίῳ μου, τοῦτ' ἔστι στῆτε πρὸς μάχην. Κατατρέχει δὲ, ὡς μηδὲ δισχιλίους ἐχόντων δυναμένους ἱππάζεσθαι· ἀγνοῶν ὡς ὁ θεοσεβὴς Ἐζεκίας τὸν νόμον ἐφύλαττε, περὶ βασιλέως εὐσεβοῦς ἀγορεύοντα· Οὐ πληθυνεῖ ἑαυτῷ ἵππους. Ἄπειροι δὲ τυγχάνοντες ἱππικῆς, πῶς δύνασθε, φησὶν, ἀποστρέψαι εἰς πρόσωπον τῶν ἡμετέρων τοπαρχῶν; Ἀνθ' οὗ Σύμμαχός φησι, καὶ πῶς ὑποστήσει τὸ πρόσωπον ἄρχοντος ἑνὸς τῶν δούλων τοῦ Κυρίου μου τῶν μικρῶν; εἰ δὲ θαῤῥεῖτε πρὸς τοῦτο τοῖς Αἰγυπτίοις, ἡμέτεροι, φησὶν, οἰκέται τυγχάνουσι. Πολλῷ μᾶλλον ἄρα καὶ οἱ θαῤῥοῦντες αὐτοῖς καὶ σχεδὸν ἤδη δουλεύουσιν. Δυστρόπως δὲ συλλογίζεται μὴ Θεοῦ χωρὶς ἐπιέναι τῇ πόλει λέγων· Εἰ μέγας ἐστὶ, καὶ τῆς Ἰουδαίας ὑπερμαχεῖ, ἢ μὴ θέλοντος ἐπέβημεν ταύτης, καὶ πῶς ἐστιν ἰσχυρός; ἢ βουλομένου παρεγενόμεθα, καὶ ὥσπερ τῶν ἄλλων, καὶ ταύτης κρατήσομεν. Τοιγαροῦν καὶ τὸν Ἰσραὴλ ἀδελφοὺς ὄντας ὑμετέρους ἐχειρωσάμεθα, πρὸς τῷ μὴ λέγειν ὑμᾶς, ὡς τοὺς ἄλλους ὁ Θεὸς μὴ ὄντας αὐτοῦ παραδέδωκεν. Ἀγνοῶν ὡς καὶ Ἰσραὴλ εἰδωλολατρήσας Θεοῦ προῆλθεν ἀλλότριος.","english":"Perhaps, they say, because some of the kings before him had summoned the Egyptian, he thinks that Hezekiah too trusts in him. And this he threw in, as it were, in passing. Then he attacks the alliance of God, not knowing that the God over all is himself. Therefore he says, Why do you trust in God, whose high places and altars you have torn down? For he thought that Hezekiah had torn down the high places not of the idols but of God. But if you trust in this, join battle with my lord, that is, stand for the fight. And he runs them down, as though they had not even two thousand who could ride horses, not knowing that the pious Hezekiah kept the law, which speaks concerning a pious king: He shall not multiply horses for himself. But being inexperienced in horsemanship, how can you, he says, turn back the face of our governors? In place of which Symmachus says, And how will he withstand the face of one ruler, one of the least of the servants of my lord? But if you trust for this in the Egyptians, they, he says, are our servants. Much more, then, do those who trust in them already almost serve them. And he reasons perversely that he does not come against the city without God, saying: If he is great and fights for Judea, either we came up against it against his will, and how is he strong? Or we came because he willed it, and as we mastered the others, so shall we master this too. Therefore we have also subdued Israel, who are your brothers, besides your not saying that God handed over the others as not being his. Not knowing that Israel too, having fallen into idolatry, went forth estranged from God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":436,"ref":"p436","source":"Δῆλον δὲ, φασὶν, εἰ ἐξ εἰκότων ἔλεγε ταῦτα, ἐκ τοῦ νικῆσαι τὸν Ἰσραὴλ λαὸν ὄντα δῆθεν Θεοῦ, ἢ καὶ ᾔσθετο Θεοῦ τοῖς αὐτοῦ λογισμοῖς ὑποβάλλοντος ἐπελθεῖν Ἰουδαίοις διὰ τὰς ἐκείνων παρανομίας. Εἶτα παραινεῖ τῷ λαῷ παραδοῦναι τὴν πόλιν, καὶ τὴν διαβόητον καὶ παρ' αὐτοῖς Ἐζεκίου καθαιρεῖ θεοσέβειαν. Καὶ ἄνω δὲ συνέκρουσεν αὐτὸν, ὡς καθελόντα τὰ ὑψηλὰ, οἷς ἔγνω κατὰ τὴν Ἄχαζ βασιλείαν χαίροντα τὸν λαὸν Θεοῦ νομίζων αὐτά. Εἶτα συλλογίζεται, ὡς εἰ τοὺς ἄλλους οὐκ ἔσωσαν οἱ θεοὶ, οὐδὲ τὸν Ἰούδαν ὁ Κύριος, οὐδὲν τῶν ἄλλων αὐτὸν διαφέρειν οἰόμενος. Πρὸς ἃ ῥηθέντα κατὰ πρόσταγμα σιγῶσι βασιλικόν. Εὐσεβῶς γὰρ οὐκ ἀποκρίνεται βλασφήμης, ἀντὶ ὡς μὴ πρὸς τοῦτο μειζόνως αὐτὸν ἐρεθίσειεν. Κατὰ τὸ, \"Μὴ ἔκκαιε ἄνθρακας ἁμαρτωλοῦ.\" Καὶ ἀνόνητον δὲ τοῖς ἀνίατα τὴν ψυχὴν νοσοῦσι προσδιαλέγεσθαι, πρὸς οὓς δεῖ πεφράχθαι τῇ σιωπῇ, κρύπτοντας μὲν τοὺς ἀληθεῖς λόγους ἐν ἑαυτοῖς, περιμένοντας δὲ τὴν ἐκ Θεοῦ κατὰ τούτων εὔκαιρον κίνησιν. Οὐ πρὸς ἡμᾶς γὰρ ἔτι, πρὸς Θεὸν δὲ τὸν πόλεμον ἔχουσιν ὃ ποιητέον ἐν καιρῷ διωγμῶν ἐν ταῖς βλασφήμοις τῶν ἀσεβῶν διαλέξεσι λέγοντι πειθομένους Δαβίδ· \"Ἐθέμην τῷ στόματί μου φυλακήν. Ἐν τῷ συστῆναι τὸν ἁμαρτωλὸν ἐναντίον μου, ἐκωφώθην καὶ ἐταπεινώθην, καὶ ἐσίγησα ἐξ ἀγαθῶν.\" ΚΕΦΑΛ. ΛΖʹ. αζʹ. Καὶ ἐγένετο ἐν τῷ ἀκοῦσαι τὸν βασιλέα Ἐζεκίαν, ἔσχισε τὰ ἱμάτια αὐτοῦ, καὶ περιεβάλετο σάκκον, καὶ ἀνέβη εἰς τὸν οἶκον Κυρίου9, κ.τ.λ. Ἔθος ἦν Ἑβραίοις ἐπὶ ταῖς κατὰ Θεοῦ βλασφημίαις περιῤῥήγνυσθαι τοὺς χιτῶνας·","english":"It is clear, they say, that he spoke these things from plausible reasoning, from the fact that he had conquered Israel, who was supposedly God's people, or else he perceived that God, by his own reckonings, was prompting him to attack the Jews because of their transgressions. Then he urges the people to surrender the city, and he tears down the celebrated piety of Hezekiah, which was renowned even among them. And above he clashed with him, as one who had torn down the high places, which he supposed to be the people of God's delight, thinking them so, in accordance with what he knew during the reign of Ahaz. Then he reasons that if the gods did not save the others, neither did the Lord save Judah, supposing him to differ in nothing from the others. To these things spoken, they are silent according to the king's command. For he does not answer piously to the blasphemy, so as not to provoke him more greatly against this. According to, \"Do not kindle coals of a sinner.\" And it is unprofitable to converse with those incurably sick in soul, toward whom one must be fenced off by silence, hiding the true words within themselves, and awaiting the timely movement from God against them. For it is no longer against us, but against God that they have the war, which must be done in the time of persecutions in the blasphemous disputations of the impious, obeying David who says: \"I set a guard on my mouth. When the sinner stood before me, I was deaf and humbled, and I was silent from good things.\" CHAPTER 37. And it came to pass, when King Hezekiah heard it, he tore his garments, and put on sackcloth, and went up to the house of the Lord, etc. It was a custom among the Hebrews, at the blasphemies against God, to tear their garments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":437,"ref":"p437","source":"τοιγαροῦν εἰπόντος τοῦ Σωτῆρος, \"Ἀπάρτι ὄψεσθε τὸν Υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως, καὶ ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ,\" ὁ ἀρχιερεὺς διέῤῥηξε τὰ ἱμάτια αὐτοῦ λέγων, \"Ἐβλασφήμησεν.\" Καὶ δι' ἑνὸς δὲ λέγει τῶν προφητῶν, \"Διαῤῥήξατε τὰς\n\nκαρδίας ὑμῶν, καὶ μὴ τὰ ἱμάτια.\" Τὰς ἑαυτῶν γὰρ ᾤοντο θεραπεύειν παρανομίας, εἰ ἐπὶ ταῖς κατὰ Θεοῦ βλασφημίαις περιῤῥηγνύοιντο τὴν ἐσθῆτα. Τοῦτο δὲ καὶ νῦν ἔδρων, ὡς δυσσεβῶν κεκοινωνηκότες ῥημάτων διὰ τῆς ἀκοῆς, ἢ ὡς δι' αὐτοῦ βλασφημουμένου Θεοῦ, Οὐ γὰρ ἀνελθεῖν συνεχωρήθη μέχρι πυλῶν, ἵνα καὶ τοιαῦτα βλασφημοῦντος ἀκούσωσιν, εἰ μὴ τούτου γεγόνασιν αἴτιοι. Ἔτι δὲ καὶ ἠγωνίων μὴ ἄρα πάθωσιν ἅπερ καὶ ἡ Σαμάρεια διὰ τὴν ἀσέβειαν τὴν αὐτῶν. Σάκκον δὲ πένθους ἔχων σχῆμα διὰ μέσης ὁ βασιλεὺς ἐχώρει τῆς ἀγορᾶς ἐν τῷ ναῷ, δεικνὺς ἑαυτὸν ταπεινὸν τῷ Θεῷ καὶ κεκακωμένον, ὡς ἂν ἐλέου τυχεῖν ἀξιῶν. Ὁμοίως δὲ πάλιν ἔχοντας ἀντὶ στολῶν ἱερατικῶν πρὸς τὸν προφήτην τοὺς ἱερέας ἀπέστειλεν παραγγείλας εἰπεῖν, Τάδε λέγει Ἐζεκίας, μὴ προσθεὶς ὁ βασιλεύς. Ἐλεγμοῦ δὲ καὶ ὀργῆς τὴν ἡμέραν καλεῖ, ἐν ᾗ Θεὸς ὀργιζόμενος τὰς αὐτῶν ἁμαρτίας διήλεγξεν. Ἐοίκαμεν δὲ, φησὶν, ἐθελούσῃ τεκεῖν, καὶ μὴ καρτερούσῃ τὴν βάσανον, μὴ δυνάμενοι λέγειν· \"Ἐκ τοῦ φόβου σου, Κύριε, ἐν γαστρὶ ἐλάβομεν, καὶ ὠδινήσαμεν, καὶ ἐτέκομεν πνεῦμα σωτηρίας.\" Διό φησι, τὸν Θεόν σου, Θεὸν ἑαυτῶν ὀνομάζειν οὐκ ἐτολμήσαμεν. Τοῖς Ῥαψάκου δὲ προσέχοι λόγους, καὶ τὸ δοκοῦν δρασάτω περὶ τοῦ πέμψαντος ἐπεξιὼν, ἢ καὶ παραπεμπόμενος·","english":"Therefore, when the Savior said, \"From now on you will see the Son of Man sitting at the right hand of the power, and coming on the clouds of heaven,\" the high priest tore his garments, saying, \"He has blasphemed.\" And through one of the prophets he says, \"Tear your hearts, and not your garments.\" For they thought they were curing their own transgressions if they rent their clothing at blasphemies against God. This they were doing even now, as though they had shared in impious words through hearing, or as though God were being blasphemed through him. For he was not permitted to go up as far as the gates, so that they might hear him blaspheming such things, unless they had become the cause of this. Moreover, they were also anxious lest they suffer the very things that Samaria suffered because of their own impiety. And the king, wearing sackcloth, the garb of mourning, went through the middle of the marketplace into the temple, showing himself humble and afflicted before God, as though deeming himself worthy to obtain mercy. And again in like manner he sent the priests to the prophet, wearing sackcloth instead of priestly robes, and instructed them to say, \"Thus says Hezekiah\"—the king not adding \"your God.\" And he calls it a day of rebuke and wrath, on which God, being angry, rebuked their sins. And we are like a woman who wishes to give birth but cannot endure the travail, he says, unable to say: \"From fear of you, Lord, we conceived in the womb, and we travailed, and we gave birth to a spirit of salvation.\" Therefore, he says, we did not dare to call your God our own God. But let him pay attention to the words of Rabshakeh, and let him do what seems best, either prosecuting the matter against the one who sent him, or else being dismissed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":438,"ref":"p438","source":"οὐδὲ, ὦ προφῆτα, γινώσκων ὡς τὸ πᾶν ἡμῶν πλῆθος ἤδη ληφθὲν ὑπὸ τῶν πολεμίων γεγένηται, ὑπὲρ ἡμῶν τῶν καταλειφθέντων ἱκέτευσον. Μήπω δὲ μηδὲν εἰπόντας ὁ προφήτης ἐλθόντας προέφθασεν, ὡς ἂν εἰσακούσαντος Ἐζεκίου τοῦ Θεοῦ κατὰ τὸ, \"Ἔτι σοῦ λαλοῦντος ἐρῶ, Ἰδοὺ ἐγὼ πάρειμι,\" καὶ τῷ προφήτῃ προαποκαλύψαντος τὰ παρὰ Ῥαψάκου, καὶ τὰ παρὰ τοῦ βασιλέως, καὶ τὰ μέλλοντα τῷ Ἐζεκίᾳ λεχθήσεσθαι. Καὶ τὸ ἀνθρώπινον ἐν ἀρχῇ πάθος ἀνεῖλεν, μὴ φοβηθῇς εἰπὼν, προαγορεύει τε τὰ μέλλοντα καταλαβεῖν τὸν Ἀσσύριον. Ὡς γὰρ αἱ ἑκατὸν ὀγδοήκοντα πέντε χιλιάδες πεπτώκασιν, εἰς τὴν ἑαυτοῦ φυγὼν τοῖς ἑαυτοῦ θεοῖς σωτηρίας προσέφερε χαριστήρια. Ἔγνω δὲ σφαγεὶς τὴν τούτων ἀσθένειαν, δι' ὧν ἐνόμιζε καὶ τὰ πρῶτα πεποιηκέναι, ἀλλ' οὐ τοῦ Θεοῦ συγχωρήσαντος· κατὰ τὸ λεχθὲν τῷ προφήτῃ· \"Μὴ ὑψωθήσεται πρίων ἄνευ τοῦ ἕλκοντος αὐτὸν, ἢ δοξασθήσεται ἀξίνη ἄνευ τοῦ κόπτοντος;\" Πνεῦμα δὲ, φησὶν ὁ Θεὸς, αὐτῷ ἐμβαλῶ, ὑφ' οὗπερ ἀπατηθεὶς ἐπανήξει. Καὶ ταύτην πρώτην ποιεῖται προφητείαν ὁ λόγος ἐπὶ τῆς προκειμένης ἱστορίας. ηκʹ. Καὶ ἀπέστρεψε Ῥαψάκης, καὶ κατέλαβε τὸν Ἀσσυρίων πολιορκοῦντα Λοβνᾶν. Καὶ ἤκουσεν βασιλεὺς Ἀσσυρίων ὅτι ἐξῆλθε Θαρακὰ βασιλεὺς Αἰθιόπων πολιορκῆσαι αὐτὸν, καὶ ἀκούσας, ἀπέστρεψε. Καὶ ἀπέστειλεν ἀγγέλους πρὸς Ἐζεκίαν, λέγων· Οὕτως ἐρεῖτε Ἐζεκίᾳ βασιλεῖ τῆς Ἰουδαίας· Μή σε ἀπατάτω ὁ Θεός σου9, κ.τ.λ. Ἀθρόως ἄπρακτος ὁ θρασὺς ἀπῄει Ῥαψάκης ἐκστὰς ὑπὸ Θεοῦ τὴν διάνοιαν.","english":"Nor, O prophet, knowing that our whole multitude has already been taken by the enemies, entreat on behalf of us who are left behind. But before they had said anything, the prophet anticipated them as they came, since God had listened to Hezekiah, according to the saying, \"While you are still speaking, I will say, Behold, I am present,\" and had revealed beforehand to the prophet the things from Rabshakeh, and the things from the king, and the things that were about to be spoken to Hezekiah. And at the beginning he removed the human fear, saying, \"Do not be afraid,\" and he foretells the things that are about to overtake the Assyrian. For when the one hundred eighty-five thousand had fallen, he fled to his own gods and offered thanksgivings for his safety. But when he was slain, he knew their weakness, through whom he thought he had accomplished even his first deeds—but not unless God permitted it; according to what was said to the prophet: \"Shall the saw exalt itself without the one who draws it, or shall the axe be glorified without the one who cuts with it?\" And God says, I will put a spirit in him, by which, having been deceived, he will return. And the word makes this the first prophecy in the present history. 98. And Rabshakeh turned back and found the Assyrian besieging Libnah. And the king of the Assyrians heard that Tharaka king of the Ethiopians had come out to besiege him, and when he heard, he turned back. And he sent messengers to Hezekiah, saying: Thus you shall say to Hezekiah king of Judea: Let not your God deceive you, etc. Suddenly the bold Rabshakeh departed without effect, having been driven out of his mind by God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":439,"ref":"p439","source":"Ὁ δὲ τούτου βασιλεὺς μετὰ τὴν Λαχεὶς, τὴν Λόβνα τῆς Ἰουδαίας πόλιν πολιορκῶν, ἔσπευδεν ἐπ' Αἰθιοπίαν, καθὰ Θεὸς προεῖπεν, οὐκ ἀγαθῶν ἀγγελθέντων αὐτῷ, γέμουσαν ἀπειλῶν καὶ πάσης βλασφημίας Ἐζεκίᾳ πέμψας ἐπιστολὴν, ὡς ἰδίᾳ δυνάμει πάντα ἑλὼν ὑποχείρια, καθὰ φθάσας ὁ προφήτης πρὸ τῶν ἔργων ἐμήνυσεν, \"Οὐαὶ, λέγων, Ἀσσυρίοις, ἡ ῥάβδος τοῦ θυμοῦ μου καὶ ὀργῆς ἐστιν ἐν ταῖς χερσὶν αὐτῶν,\" καὶ ἑξῆς. Αὐτὸς δὲ οὐχ οὕτως ἐνεθυμήθη. Καὶ τὰς νῦν τοῦ Σενναχηρεὶμ ἀπειλὰς ἐπὶ τούτοις ἐπήνεγκεν, αἳ προῤῥηθεῖσαι νῦν ἐπληρώθησαν. Ὁ δὲ πάλιν ἐπὶ τὸν ναὸν καταφυγὼν τοῦ Θεοῦ, δείκνυσιν αὐτῷ τὴν ἐπιστολὴν, οὐχ ὡς ἀγνοοῦντι, μάρτυρα δὲ τῆς τοσαύτης αὐτὸν βλασφημίας ποιούμενος, καὶ τὴν κατὰ πάντων αὐτοῦ δεσποτείαν ὁμολογῶν, καὶ ὡς ψευδεῖς οἱ λεγόμενοι τῶν ἐθνῶν εἶεν θεοί. Δι' ὑπερβάλλουσαν δὲ τὸ πρῶτον εὐλάβειαν, οὐκ εὐξάμενος ὅτε τὸν σάκκον ἐνεδύσατο, ὡς ἐπὶ Θεοῦ μηδὲ στόμα διᾶραι τολμῶν, πρεσβευτῇ δὲ μόνῳ τῷ προφήτῃ χρησάμενος, δι' αὐτοῦ νῦν ἀξιωθεὶς ἀποκρίσεως, θαῤῥεῖ τὴν προκειμένην ἀναπέμπειν εὐχήν. καληʹ. Καὶ ἀπεστάλη Ἡσαΐας υἱὸς Ἀμὼς πρὸς Ἐζεκίαν, καὶ εἶπεν αὐτῷ· Τάδε λέγει Κύριος ὁ Θεὸς Ἰσραήλ· Ἤκουσα ἃ προσηύξω πρός με, περὶ Σενναχηρεὶμ βασιλέως Ἀσσυρίων. Οὗτος ὁ λόγος, ὃν","english":"But the king of that land, after Lachish, while besieging Libnah, a city of Judea, was hastening against Ethiopia, as God had foretold, when no good tidings were reported to him, [a message] full of threats and every blasphemy, having sent a letter to Hezekiah, [saying] that he had taken all things subject by his own power, as the prophet, having anticipated before the deeds, declared: \"Woe, he says, to the Assyrians, the rod of my wrath and anger is in their hands,\" and what follows. But he himself did not think so. And the present threats of Sennacherib he brought upon these things, which, having been foretold, have now been fulfilled. But he again, having fled to the temple of God, shows him the letter, not as though he were ignorant, but making him a witness of so great blasphemy, and confessing his dominion over all things, and that the so-called gods of the nations are false. But because of his exceeding reverence at first, he did not pray when he put on the sackcloth, as not daring even to open his mouth before God, but using the prophet alone as an ambassador, now having been deemed worthy of an answer through him, he takes courage to send up the petition that lies before him. 29. And Isaiah the son of Amos was sent to Hezekiah, and he said to him: Thus says the Lord God of Israel: I have heard what you prayed to me concerning Sennacherib king of the Assyrians. This is the word which","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":440,"ref":"p440","source":"ἐλάλησε περὶ αὐτοῦ ὁ Θεός. Ἐφαύλισέ σε, καὶ ἐμυκτήρισέ σε, παρθένος θυγάτηρ Σιών9, κ.τ.λ. Τοὺς προφήτας οἱ ἀκούοντες ἐγνώριζον εἶναι προφήτας οὐκ ἀπὸ τῶν χρόνοις ἐσομένων μακροῖς (ἠγνόουν γὰρ), ἀλλ' ἀπὸ τῶν μικρῶν ὕστερον βεβαιουμένων ἔργοις προῤῥήσεων, ἀφ' ὧν καὶ περὶ τῶν ἄλλων ἐπίστευον. Ὅθεν προλέγει περὶ ὄνων ὁ Σαμουήλ· καὶ ἄλλος, περὶ νοσοῦντος βασιλέως υἱοῦ· ὁ δὲ, βασιλέως Ἰσραὴλ προαγορεύει τὸν θάνατον. Συνεχώρει δὲ τοῦτο Θεὸς, ὡς ἂν μὴ λιχνείᾳ προγνώσεως, ἐπ' εἰδωλολατρείαν τρέποιντο καὶ χρηστήρια καὶ τὰς πλάνας καθόλου τὰς μαντικάς. Ὅθεν καὶ νῦν Ἐζεκίας ἄνεισι μὲν ἐπὶ τὸν νεών. Ἀποκρίνεται δὲ τὸ μέλλον Θεὸς, διὰ τοῦ προφήτου φθεγξάμενος. Καὶ χρησμὸς δίδοται δεύτερος, Θεοῦ δεικνύντος ὡς ἀκήκοεν αὐτοῦ τῆς εὐχῆς. Καὶ πρὸς τὸν Ἀσσύριόν φησι· Σὺ μὲν κατηλαζονεύσω κατ' ἐμοῦ, καὶ τῆς ἀνακειμένης μοι πόλεως, φοβεῖν ἐλπίσας τὴν ἀδιάφθορον καὶ διὰ τοῦτο παρθένῳ παραβαλλομένην τοῦ Θεοῦ πόλιν, καὶ τὸν ἐν αὐτῇ λαὸν θυγατέρα Σιών τε καὶ Ἱερουσαλὴμ χρηματίζοντα. Καὶ αὐτὸς δὲ καθαρεύων εἰδωλολατρείας παρθένος ὠνόμασται. Διὸ καὶ τῷ ἰδίῳ θαῤῥήσας Θεῷ τὰς σὰς ἐγέλασεν ἀπειλὰς, ἀντὶ δὲ τοῦ, ἐπὶ σοὶ κεφαλὴν ἐκίνησεν, ἐξέδωκε Σύμμαχος, ὄπισθέν σου κεφαλὴν ἐκίνησε. Μὴ δοῦσα γάρ σοι πρὸς τὰς βλασφημίας ἀπόκρισιν, ἀποστρέψαντί φησιν, ἐπὶ σοὶ κεκίνηκε κεφαλὴν, ἔλεγέν τε μηκέτι σιγῶσα, τίνα ὠνείδισας καὶ παρώξυνας; ἀνθ' οὗ, ἐβλασφήμησας ἐξέδωκαν οἱ λοιποί·","english":"God spoke concerning him. She has despised you and mocked you, the virgin daughter of Zion, etc. Those who heard the prophets recognized them as prophets, not from the things that would come to pass after long times (for they did not know these), but from the small predictions later confirmed by deeds, from which they also believed concerning the others. Whence Samuel foretells concerning donkeys; and another, concerning a king's son who was sick; and another proclaims the death of the king of Israel. God permitted this, so that they might not, through a craving for foreknowledge, turn to idolatry and oracles and, in general, to the deceits of divination. Whence also now Hezekiah goes up to the temple. And God answers what is to come, having spoken through the prophet. And a second oracle is given, God showing that he has heard his prayer. And he says to the Assyrian: You have indeed boasted great things against me and against the city that is dedicated to me, hoping to terrify the city of God that is incorruptible and therefore compared to a virgin, and the people in it that is called daughter of Zion and Jerusalem. And he himself, being pure from idolatry, has been called a virgin. Therefore, having taken courage in his own God, he laughed at your threats; and instead of \"at you he shook his head,\" Symmachus gave \"behind you he shook his head.\" For not having given you an answer to the blasphemies, he says to you when you turned away, \"at you he has shaken his head,\" and he was saying, no longer keeping silent, \"Whom have you reproached and provoked?\" in place of which the rest gave \"you have blasphemed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":441,"ref":"p441","source":"οὐ λογισάμενος ὡς ὕψιστός ἐστι καὶ Θεὸς Ἰσραὴλ, οἰηθεὶς μηδὲν διαφέρειν τῶν ὑπὸ σοὶ γεγονότων θεῶν, καὶ ἱππικῇ δυνάμει τῆς ἑαυτοῦ ἀναβεβηκέναι πρὸς ὕψος ὀρῶν καὶ ἐπ' ἐσχάτου Λιβάνου κυπαρίττους ἀποκεκοφέναι, καὶ κέδρους, δηλῶν τὰς ἐπηρμένας τῶν λοιπῶν ἐθνῶν βασιλείας. Τὰς δὲ κυπαρίττους ὁ μὲν Ἀκύλας ἐλάτας, ὁ δὲ Σύμμαχος ἀρκεύθους ἐξέδωκεν. Καὶ ἀντὶ τοῦ, εἰς ὕψος μέρους τοῦ δρυμοῦ, εἰς ὕψος τοῦ ἄκρου αὐτοῦ εἰς τὸν δρυμὸν, τοῦ Καρμήλου αὐτοῦ τὰ ἄκαρπα, καὶ Θεὸν οὐκ εἰδότα ἔθνη, καλέσας δρυμόν. Ἀπηυθαδίζετο δὲ κακεῖνο προσθεὶς, καὶ ἔθηκα γέφυραν, καὶ ἠρήμωσα ὕδατα, καὶ πᾶσαν συναγωγὴν ὑδάτων. Ἢ κατὰ Σύμμαχον, ἐγὼ ὤρυξα καὶ ἔπιον ὕδωρ, καὶ ἠρήμωσα ἐν ἴχνει ποδός μου πάντας ποταμοὺς συνεχομένους, τὰ τῶν ἐθνῶν πλήθη, καὶ τοὺς περὶ θεῶν λόγους αὐτῶν αἰνιττόμενος, καὶ ἐπ' οὐδενὶ μὲν ἀγαθῷ, ἐπ' ἀφανισμῷ δὲ ὧν ἐπέβη χωρίων καυχώμενος. Τινὲς δὲ τὴν τῶν Ἰουδαίων χώραν Λίβανον εἰρῆσθαί φασι, καὶ τὴν ἐν ᾗ κατῴκουν αἱ ιʹ φυλαί· ὑψηλαὶ μὲν γὰρ αὐταὶ, Θεὸν ἔχουσαι βοηθόν. Δασεῖαι δὲ τοσούτους ἔχουσαι τοὺς οἰκήτορας, ὧν τὴν μὲν εἷλε παντελῶς, τὴν δὲ πλὴν ὀλίγων, ἃς ἐνόμισας, φησὶν, ἰδίᾳ δυνάμει χειρώσασθαι, καὶ κρατῆσαι τῆς Ἰσραὴλ βασιλείας, ἣν ἐκάλεσεν ὕψος κέδρου, μέρος δὲ δρυμοῦ, τὸ τῆς Ἰουδαίας ἀπολωλός. Εἶτα περὶ γεφύρας φησὶ, καὶ ποταμῶν ἀφανιζομένων, ἅπερ ἐποίουν οἱ τῆς Ἀσίας κρατοῦντες, πολυχειρίᾳ θαῤῥοῦντες. Τοὺς μὲν γὰρ ἐγεφύρουν τῶν ποταμῶν. Ὁ δὲ Ξέρξης καὶ τὸν Ἑλλήσποντον. Οἱ δὲ ἀπέλειπον ὑπ' ἐκείνων γενόμενοι τῷ τῶν πινόντων οὐκ ἀντέχοντες πλήθει. Ἀλλ' ουστον ἐστὶ ταῦτα, φησίν.","english":"Not considering that he is the Most High and the God of Israel, but supposing that he differed in no way from the gods that have come to be under you, and that he had gone up by his own cavalry force to the height of the mountains and had cut down cypresses at the farthest end of Lebanon, and cedars, signifying the kingdoms of the other nations that were exalted above the rest. But the cypresses Aquila rendered as firs, and Symmachus as junipers. And instead of \"to the height of the part of the forest,\" \"to the height of its summit, to the forest,\" \"his Carmel, the fruitless places,\" and nations that did not know God, calling it a forest. But he was also acting insolently in adding that: \"and I made a bridge, and I dried up waters, and every gathering of waters.\" Or according to Symmachus: \"I dug and drank water, and I dried up with the track of my foot all the rivers that were held together,\" hinting at the multitudes of the nations and their discourses about their gods, and boasting for no good end, but for the destruction of the places he had trodden. But some say that the land of the Jews was called Lebanon, and that in which the ten tribes dwelt; for they were lofty, having God as their helper. And dense, having so many inhabitants, of whom he took one wholly, and the other except for a few, which, he says, you supposed you had subdued by your own power, and had gained control of the kingdom of Israel, which he called the height of the cedar, and a part of the forest, the ruined part of Judea. Then he speaks about a bridge and rivers being made to disappear, things which the rulers of Asia did, trusting in their multitude of hands. For they bridged some of the rivers. And Xerxes even the Hellespont. And others were left behind by them, not enduring the multitude of those who drank. But these things, he says, are of this sort.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":442,"ref":"p442","source":"Ἐγὼ γὰρ κατ' ἐκείνων, τοῦ παθεῖν τὸν ὅρον ἐξήνεγκα. Σὺ δὲ τὴν παρ' ἐμοὶ πρόπαλαι κρατοῦσαν γνώμην ἠγνόηκας περὶ τῆς τῶν ἀσεβούντων ἀπωλείας ἐθνῶν. Οἱ δὲ περὶ Σαμαρείας καὶ τῆς Ἰουδαίας εἰπόντες εἰρῆσθαι. Ἐξῆν σοι, φασὶ, τοῖς ἐμοῖς ἐντυχεῖν προφήταις, καὶ γνῶναι τὰ προθεσπισθέντα περὶ αὐτῶν, ἃ νῦν εἰς ἕργον ὀργάνῳ σοι χρησάμενος ἤγαγον. Ἐμῇ γὰρ ὥσπερ χειρὶ τούτους τῇ ἀνεξικακίᾳ διακρατῶν, ἐπεὶ μὴ ἐπέστρεφον πρὸς τὸν Σωτῆρα τὸν ἑαυτῶν, ἀνῆκά σοι τούτους, καὶ τότε γέγονας ἐγκρατής. Ἄκαρποι γὰρ ὄντες, ἀγρώστει καὶ χόρτῳ εἰκάζοντο δωμάτων, καὶ μηκέτι σκεπασθέντες ἀπεξηράνθησαν, ὅπερ οὐκ ἂν ἔπαθον ἄμπελος ἢ ἔλαια τυγχάνοντες. Σὺ δὲ μὴ ταῦτα φρονῶν ἀήθης καὶ τῆς ἐμῆς πόλεως ἐν ὁμοίῳ κρατεῖν. Οὐ γὰρ ἀγνοῶ σου τὰς ἐνθυμήσεις, οὐδὲ τὴν εἴσοδόν τε καὶ ἔξοδον τῶν σῶν λογισμῶν. Τινὲς δὲ τὸν μὲν θάνατον αὐτοῦ διὰ τῆς ἀναπαύσεως δηλοῦσθαί φασιν. Εἴσοδον δὲ καὶ ἔξοδον,\n\nτὴν ἐν παντὶ τῶν πρακτέων ὁδόν. Λέγων δὲ ὡς ἡ πικρία σου ἀνέβη πρός με, ἢ κατὰ Σύμμαχον, ἡ ἀλαζονεία σου εἰς τὰ ὦτά μου, σημαίνει τὸ νῦν αὐτὸν ὑφέξειν τὴν ἐπὶ τούτοις ποινήν. Λοιπὸν, ὡς περὶ κτήνους φησίν. Φιμὸν κατὰ τοῦ στόματός σου τοσοῦτον ἐμβαλῶ, ὡς καὶ αὐτὴν συνέχοντά σου τὴν ἀναπνοὴν ἀποπνίξαι. Ὁ δὲ Σύμμαχος, Δώσω, φησὶ, κρίκον εἰς τὸν μυκτῆρά σου, καὶ χαλινὸν εἰς τὰ χείλη σου, ὡς ἂν μὴ ἔχοι πρὸς ὅ τι θέλοι χωρεῖν, ἕλκοιτο δὲ εἰς τοὐπίσω πρὸς Βαβυλῶνα βαδίζων καὶ μὴ βουλόμενος, ἢ καὶ ἄλλως ἀπειλεῖ καθάπερ χαλινῷ ταῖς πληγαῖς τῆς βλασφημίας ἀπείρξειν αὐτόν.","english":"For I have pronounced the limit of suffering against them. But you have been ignorant of the judgment that has long prevailed with me concerning the destruction of the nations that act impiously. And those around Samaria and Judea said that these things had been spoken. It was possible for you, they say, to meet with my prophets and to know the things foretold concerning them, which I have now brought to fulfillment, using you as an instrument. For while I was holding these back, as it were with my hand, by my forbearance, since they did not turn back to their own Savior, I released them to you, and then you became their master. For being unfruitful, they were likened to grass and hay of the housetops, and no longer being sheltered they withered, which they would not have suffered had they been a vine or an olive tree. But you, not thinking these things, are unaccustomed also to rule over my city in the same way. For I do not ignore your thoughts, nor the entrance and exit of your reasonings. But some say that his death is signified by the rest. And entrance and exit, the path in every matter of what is to be done. And saying that your bitterness went up to me, or according to Symmachus, your arrogance into my ears, he signifies that he will now undergo the penalty for these things. For the rest, as concerning a beast, he says. I will put a muzzle on your mouth so great as to choke even your very breath. But Symmachus says, I will put a ring in your nose and a bridle on your lips, so that he may not have where he wishes to go, but may be dragged backward, going to Babylon unwillingly, or otherwise he threatens that he will restrain him with blows as with a bridle for his blasphemy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":443,"ref":"p443","source":"Ταῦτα μὲν οὖν εἰρήσθω, φησὶ, πρὸς ἐκεῖνον καὶ μὴ παρόντα τῷ σώματι. Πρὸς σὲ δὲ λέγω τὸν Ἐζεκίαν. Εἰς οἱ δεῖ σημείου τῶν εἰρημένων πρὸς πίστιν, ἴσθι τὸν παρόντα τοῦτον ἐνιαυτὸν τοῖς αὐτομάτως φυομένοις ἐκ γῆς τραφησόμενος. Γεωργῆσαι γὰρ διὰ τοὺς πολεμίους κεκώλυσαι. Ἀντὶ γὰρ τοῦ ἔσπαρκας, αὐτόματα πάντες ἐξέδωκαν οἱ λοιποί. Τοῖς δὲ τούτων ὑπολοίποις ἐνιαυτὸν τραφήσῃ τὸν δεύτερον. Ἀντὶ δὲ τοῦ τὸ κατάλειμμα, Ἀκύλας μὲν καὶ Θεοδοτίων αὐτοφυῆ, ὁ δὲ Σύμμαχος ἀπὸ δένδρων ἐξέδωκαν. Δύο ταῦτα στενοχωρηθέντες ἔτη, διὰ τὸ τὴν χώραν ὑπάρχειν ἀργὸν, κατὰ τὸ τρίτον ἔτος, τὰς ἐκ γῆς ἀπολαύσεις καρπώσεσθε κατ' εἰρήνην διάγοντες, οἱ ἐν Ἰουδαίᾳ μετὰ τὴν ἅλωσιν Σαμαρείας ὑπόλοιποι, ῥίζαν ἐν ψυχῇ θεοσεβείας βαλόμενοι, καὶ τῆς ἐμῆς γεωργίας ἄνω βλέποντα καρπὸν ἀποδώσετε, διὰ τοῦτο σωζόμενοι. Τινὲς δὲ, τὰ δύο, φασὶν, ἔτη τραφήσεσθε ἐκ τῶν ἀποτεθέντων, ὡς ἐν πολιορκίᾳ καρπῶν, ἅπερ ἔτυχον σπείραντες. Δύο γὰρ ἐπιμείναντες ἔτη τῇ Σαμαρείᾳ, τῷ τρίτῳ πεσούσης αὐτῷ τῆς στρατιᾶς θεηλάτῳ πληγῇ, φυγὰς ὑπεχώρησεν. Τὸ δὲ τῆς εὐθυμίας βέβαιον ὡς ἐπὶ φυτῶν ἡ ῥίζα δηλοῖ, τὸ δὲ πολυχρόνιον τὸ καὶ ἄνω σπέρμα ποιεῖν. Ζηλῶσαι δέ φησι Κύριος ἅμα μὲν, ὡς ὑπὲρ πόλεως ἰδίας· ἅμα δὲ, καὶ διὰ τὰς κατ' αὐτοῦ βλασφημίας. Σώσω δὲ, φησὶν, ὑμᾶς, διὰ τὸ πρέπον ἐμοί. Εἰ δὲ χρὴ καὶ ἄνδρα τιμῆσαι, καὶ ὡς πρὸς τὰ τῇ δοῦναι τὴν σωτηρίαν τῆς πόλεως, διὰ Δαβὶδ τὸν ἐμὸν δοῦλον (οὕτω γὰρ ἐξέδωκαν οἱ λοιποὶ) τῆς πόλεως οἰκιστὴν καὶ βασιλέα πρῶτον γενόμενον·","english":"Let these things, then, he says, be said to that one, even though he is not present in body. But to you, Hezekiah, I speak. As a sign of what has been said, for assurance, know that you will be fed this present year by what grows of itself from the earth. For you have been prevented from farming because of the enemies. For instead of what you sowed, all the rest brought forth of themselves. And with the remnants of these you will be fed the second year. But instead of \"the remnant,\" Aquila and Theodotion rendered \"self-grown things,\" and Symmachus \"from trees.\" Having been constrained these two years, because the land lies idle, in the third year you will reap the enjoyments from the earth, living in peace—you who remain in Judea after the capture of Samaria, having planted a root of piety in your soul, and you will yield fruit of my farming that looks upward, being saved for this reason. But some say, \"You will be fed the two years from the stores laid up, as in a siege of fruits, which they happened to have sown.\" For after remaining two years at Samaria, when in the third the army fell by a divinely sent blow, he withdrew in flight. But the firmness of good cheer is shown by the root, as in the case of plants, and the long duration by producing seed upward as well. The Lord says that He is jealous, both as for His own city, and at the same time because of the blasphemies against Him. And I will save you, He says, because it is fitting for me. But if one must also honor a man, and, as it were, in relation to what is due to him, to grant the salvation of the city, it is through David my servant (for thus the rest rendered it), who became the founder of the city and its first king.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":444,"ref":"p444","source":"ὡς ἂν γνοῖεν πάντες ὅσον ἡ θεοσέβεια δύναται, καὶ τοῖς μετὰ χρόνον ἀναξίοις σωτηρίαν χαριζομένη. Τοῖς δὲ λόγοις ἠκολούθει τὰ ἔργα, τοσούτων ἀπολωλότων, οἷς ὁ τούτων οὐ συναπώλετο βασιλεὺς, ὡς ἂν ἰδὼν τὸ πραχθὲν, τὴν ἄθεον αὐτοῦ γλῶσσαν ἐπιστομίσειν, καὶ μειζόνως κολάζοιτο τῶν ὑπηκόων τῇ συμφορᾷ, καθάπερ καὶ Φαραώ. Ἦν δὲ καὶ πικροτέρας τιμωρίας τὸ πρὸς τῶν παίδων παθεῖν. Ἀνάξεις δὲ πρὸς θεωρίαν τὸν λόγον. Τὴν γὰρ τοῦ Θεοῦ πόλιν τὴν Ἐκκλησίαν πολιορκοῦσιν αἱρετικοὶ, καθάπερ ὑπὸ στρατηγῷ τῷ διαβόλῳ ταττόμενοι. Τούτων πολλὰ βλασφημούντων ἀσκητέον τὴν σιωπὴν Παύλῳ λέγοντι πειθομένους, μὴ λογομαχεῖν ἐπ' οὐδενὶ χρησίμῳ. Καὶ πάλιν, αἱρετικὸν ἄνθρωπον μετὰ μίαν καὶ δευτέραν νουθεσίαν παραιτοῦ. Τοῖς γὰρ κεκρατημένοις οὐ δεῖ ἐγχειρεῖν ὡς νοσοῦσιν ἀνίατα. Γέγραπται γὰρ, Εἰς ὦτα ἀκουόντων λάλει. Κἂν ἀναπαύσεις οὖν ἐπαγγέλλωνται, κατὰ Ῥαψάκην· κἂν ἀπειλῶσιν, Θεῷ μόνον προσέρχεσθαι χρὴ, τὴν ἄνωθεν τοῦ μένους βοήθειαν. Ἀποσοβήσει γὰρ αὐτοὺς ἀφανῶς τὴν Σιὼν διαφυλάττων ἀνάλωτον. Πύλαι γὰρ ᾅδου τῆς Ἐκκλησίας οὐ κατισχύσουσι. ΚΕΦΑΛ. ΛΗʹ. ακβʹ. Ἐγένετο δὲ ἐν τῷ καιρῷ ἐκείνῳ, ἐμαλακίσθη Ἐζεκίας ἕως θανάτου. Καὶ ἦλθε πρὸς αὐτὸν Ἡσαΐας υἱὸς Ἀμὼς ὁ προφήτης, καὶ εἶπε πρὸς αὐτόν· Τάδε λέγει Κύριος, Τάξαι περὶ τοῦ οἴκου σου. Ἀποθνήσκεις γὰρ σὺ, καὶ οὐ μὴ ζήσῃ9. κ.τ.λ. Ὁ λέξας Θεὸς, \"Ἐγὼ ἀποκτενῶ, καὶ ζῆν ποιήσω. πατάξω, κἀγὼ ἰάσομαι,\" τοὺς πολεμίους ἀγγέλου πατάξας πληγῇ, τὸν θεοφιλῆ βασιλέα ζωοποιεῖ. Τὸ γὰρ, ἐν τῷ καιρῷ ἐκείνῳ, τοῦτο παρίστησιν τῷ τῆς ἐκείνων πληγῆς.","english":"so that all might know how great is the power of piety, which grants salvation even to those unworthy ones after the time. And the words were followed by the deeds, when so many had perished, whose king did not perish with them, so that, having seen what was done, he might stop up his godless tongue, and be punished more greatly by the calamity of his subjects, just as Pharaoh also was. And it was also a bitterer punishment to suffer at the hands of his children. But lead your discourse up to contemplation. For the heretics besiege the city of God, the Church, as though arrayed under the devil as their general. Since these blaspheme many things, one must practice silence, obeying Paul who says, not to strive about words to no useful end. And again, reject a heretical man after a first and second admonition. For one must not take in hand those who have been overcome, as though they were incurable. For it is written, Speak in the ears of those who hear. And so, even if they promise rest, after the manner of Rabshakeh, and even if they threaten, one must come to God alone, for the help from above against their fury. For He will drive them away invisibly, guarding Zion unconquerable. For the gates of hell shall not prevail against the Church. CHAPTER 38. 32. And it came to pass in that time, that Hezekiah was made weak unto death. And Isaiah the prophet, the son of Amoz, came to him, and said to him: Thus says the Lord, Set your house in order. For you are dying, and you shall not live. etc. God, who said, \"I kill, and I make alive. I strike, and I will heal,\" having struck the enemies with the blow of an angel, gives life to the king who is beloved of God. For the phrase, in that time, presents this: by the blow of those men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":445,"ref":"p445","source":"Θεὸς δὲ τὸ τέλος αὐτῷ προδηλοῖ, τῆς σωτηρίας ἐνάγων προσαίτησιν. Δι' οὗ δηλοῦται μὴ τὸν χρόνον τῆς ζωῆς ἀνάγκαις εἱμαρμένης ἡμῖν περικλείεσθαι, Θεὸν δὲ τοῦτον ὁρίζειν, καθ' οὓς οἶδε λόγους αὐτὸς, ἢ παράγων εἰς βίον, ἢ τὰ μέτρα τοῦ χρόνου διδοὺς, ἢ τρόπῳ προσάγων τῷ δοκοῦντι τὴν τελευτήν.\n\nὯ μόνῳ δυνατὸν καὶ θνήσκειν μέλλοντας ἐγείρειν, ἐπιμετροῦντα χρόνους ζωῆς, ὡς νυν Ἐζεκίαν, καὶ τεθνηκότας ζωοποιεῖν, ὡς ὅσους ἐδήλωσεν ἡ Γραφή. Καὶ πανταχόθεν ἡμῖν οἱ τῆς εἱμαρμένης διαλύονται λόγοι. Ὅπερ Ἐζεκίας εἰδὼς, ὅτε μὲν ἔῤῥωτο, πρὸς τὸν νεὼν ἔθει, περὶ τῶν Ἀσσυρίων αἰτῶν· τῇ νόσῳ δὲ πεδηθεὶς, ἐξ αὐτῆς στρωμνῆς ἀνήγαγε τὴν εὐχὴν, πανταχοῦ παρεῖναι τὸ Θεῖον εἰδώς. Καὶ περὶ τῆς ἰδίας εὐζωΐας μόνον παῤῥησιάζεται, προσθήκην οὐκ αἰτήσας ζωῆς, τῶν κατὰ διάνοιαν εἰδὼς αὐτὸν ἐπιγνώμονα, καὶ τῆς εὐχῆς ἐπιτρέψας τ... κατελήφθησαν μήτε δοξολογοῦντες ἴσως, ἢ προστιθέντες ἀρεταῖς, μήτε μὴν ἁμαρτάνοντες, τὸν δὲ τῆς κρίσεως καιρὸν ἐκδεχόμενοι. Τινὲς δέ φασιν, ὡς οὐκ ἀναιρεῖ τὰς ἐλπίδας τῆς ἀναστάσεως· δηλοῖ δὲ μᾶλλον, ὡς Εἰς ᾅδην ἀπωλείας ἀπεληλύθειν, μὴ τῆς παρὰ σοῦ βοηθείας τυχὼν παριδόντος τὰς ἐμὰς ἁμαρτίας. Διὸ τῆς σφαλερᾶς ἐκείνης ἐννοίας παυσάμενος, σπεύσω πρὸς γάμον καὶ παιδοποιΐαν ἐλθεῖν, καὶ τοὺς ἐξ ἐμοῦ κήρυκας τῆς σῆς ἀποδεῖξαι δικαιοσύνης. Κἀγὼ δὲ πρὸς τὴν αἰσθητὴν δοθεῖσαν ἡμῖν παραμυθίαν, τὸν σὸν οἶκον ἰὼν, εἰς τὸν σὸν ἡμᾶς φόβον συστέλλουσαν, χαριστηρίους ἀποδώσω φωνάς.","english":"But God makes the outcome clear to him in advance, urging him to entreat for salvation. By this it is made clear that the time of life is not enclosed for us by the constraints of fate, but that God defines it, according to the reasons he himself knows, either bringing one into life, or giving the measures of time, or bringing on the end in whatever manner seems good to him.\n\nHe alone is able both to raise those who are about to die, adding measures of life, as now Hezekiah, and to make the dead live, as many as the Scripture has indicated. And from every side the arguments of fate are dissolved for us. Hezekiah, knowing this, when he was in health, ran to the temple, asking concerning the Assyrians; but fettered by illness, he brought his prayer up from his very bed, knowing that the Divine is present everywhere. And concerning his own well-being he speaks freely only, not having asked for an addition of life, knowing him to be the discerner of things in the mind, and having entrusted the prayer... they were overtaken neither perhaps glorifying God, nor adding to virtues, nor indeed sinning, but awaiting the time of judgment. Some say that he does not destroy the hopes of the resurrection; but he shows rather that I had gone away into the hell of destruction, not having obtained help from you, since you overlooked my sins. Therefore, having ceased from that dangerous thought, I will hasten to come to marriage and the begetting of children, and to prove those from me to be heralds of your righteousness. And I too, going to your house, to the sensible consolation given to us, which draws us together into your fear, will render up thankful voices.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":446,"ref":"p446","source":"Τινὲς δὲ τὸ, παιδία ποιήσω ἅπερ ἀναγγελοῦσιν, δηλοῦν ἔφασαν, ὅτι χοροστασίαν ψαλτῳδῶν παίδων εὐφώνως ὑμνούντων ἐν τῷ ναῷ στήσειν ἐπαγγέλλεται. Δι' οὗ δὲ τὴν τελευτὴν αὐτῷ Θεὸς ἐδήλωσε, διὰ τούτου καὶ τὴν θεραπείαν προσήγαγε, μὴ καὶ ποιεῖν δόξῃ τὸν προφήτην ἐφύβριστον, κακῶν αὐτὸν μόνων ἀποδείξας διάκονον. Παραδοξοποιῶν δὲ Θεὸς, ὃ δοκεῖ τοῖς τραύμασιν ἐπαύξειν τὴν βλάβην, τὰ σῦκα, τοῦτο πρὸς ἴασιν ἔδωκεν, ὃ καὶ μέγα σημεῖον ἐκπλαγεὶς ὁ Ἐζεκίας καλεῖ τοῦ δυνήσεσθαι τῷ ποδὶ χρώμενος εἰς τὸν νεὼν ἀνελθεῖν. Ἐν δὲ τῇ δʹ τῶν Βασιλειῶν γέγραπται ὅτι πρὸ πάλαι παρὰ τοῦ προφήτου μαθὼν, ὡς ὁ ἥλιος μέλλει τὴν ἐπὶ τὰ πρόσω ποιεῖσθαι ταχυτέραν ὁδὸν, καὶ ὑφ' ἓν τοὺς ιʹ κατιέναι βαθμοὺς, αὐτὸς ὡς οἰκειότερον σημεῖον τῆς πρὸς τὸν βίον ἀναστροφῆς, τοῦ ἡλίου τὸν ἀναποδισμὸν ἐξῃτήσατο, ἔνθα καί φησιν ἡ Γραφὴ, ὡς ἕλκος αὐτῷ πονηρὸν τῆς ἀῤῥωστίας πρόφασις ἦν. ΚΕΦΑΛ. ΛΘʹ. αηʹ. Ἐν τῷ καιρῷ ἐκείνῳ ἀπέστειλε Μαρωδὰχ Βαλαδὰν, ὁ υἱὸς τοῦ Βαλάδον, ὁ βασιλεὺς τῆς Βαβυλωνίας, ἐπιστολὰς, καὶ πρέσβεις, καὶ δῶρα Ἐζεκίᾳ. Ἤκουσεν γὰρ, ὅτι ἐμαλακίσθη ἕως θανάτου, καὶ ἀνέστη9, κ.τ.λ. Ὁ τῶν Ἰουδαίων διδάσκαλος ἔλεγεν νενοσηκέναι τὸν Ἐζεκίαν ᾠδὴν ἐπὶ τῇ πτώσει τῶν Ἀσσυρίων οὐκ ᾄσαντα χαριστήριον, ὡς ἐπ' Αἰγυπτίοις ὁ Μωσῆς, ὡς ἡ Δεββωρὰ ἐπὶ τῷ Σίσαρᾳ, ὡς ἡ Ἄννα ἐπὶ τῇ γενέσει τοῦ Σαμουήλ. Εἶτ' ἀρωσθέντα τοῦτον ὁ τῶν Βαβυλωνίων μαθὼν βασιλεὺς, πρεσβεύεται πρὸς αὐτὸν, οὐκ ἀργῶς, ἰδὼν δὲ τὴν ἡμέραν, καθ' ἣν ἀνεπόδισεν ὁ ἥλιος, διπλασίαν γεγενημένην. Μηδὲ γὰρ λαθεῖν Χαλδαίους δεινοὺς περὶ ταῦτα τυγχάνοντας.","english":"Some, however, said that the phrase \"I will make children, who will report,\" means that he promises to establish in the temple a choir of singing children hymning sweetly. And by the same means through which God made the end known to him, through this He also brought the remedy, lest the prophet seem to do something insulting, having shown him to be a minister of evils only. But God, who works wonders, gave the figs for healing—that very thing which seems to aggravate the harm by wounds—which Hezekiah, struck with amazement, calls a great sign that he would be able to go up to the temple on foot. And in the fourth book of Kings it is written that, having learned long before from the prophet that the sun was going to make its course forward more swiftly and descend the ten steps in one movement, he himself requested the sun's retrogression as a more fitting sign of his return to life, where the Scripture also says that the sore was a grievous pretext for his illness. CHAPTER 39. 1. In that time Merodach Baladan, the son of Baladan, king of Babylon, sent letters and ambassadors and gifts to Hezekiah. For he heard that he had been sick unto death and had risen, etc. The teacher of the Jews said that Hezekiah had fallen ill because he did not sing a song of thanksgiving for the fall of the Assyrians, as Moses did over the Egyptians, as Deborah did over Sisera, as Hannah did over the birth of Samuel. Then the king of the Babylonians, having learned that he had recovered, sent an embassy to him, not without purpose, having seen that the day on which the sun went back had become double. For the Chaldeans, being skilled in these matters, could not have failed to notice it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":447,"ref":"p447","source":"Θεοποιοῦντες δὲ τὸν ἥλιον, ὑπὸ κρείττονος ᾤοντο τοῦτο γενέσθαι δυνάμεως. Καὶ τὴν αἰτίαν πολυπραγμονοῦντες, ἔγνωσαν, ὡς δι' Ἐζεκίαν ὁ τῶν Ἑβραίων ταῦτα πεποιήκει Θεός. Ἐφ' ᾧ καταπλαγεὶς ὁ βασιλεὺς, ἐκείνων τὰς πρὸς αὐτὸν ὡς θεοφιλῆ, συνθήκας ἀσπάζεται. Εἴποις δ' ἂν αὐτὸς ὡς τὰ θαυμαστὰ πάντα κατ' ἐνιαυτὸν ἕνα γεγονέναι μαθὼν, τοῦ Ἀσσυρίου τὴν ἔφοδον, τὴν δι' ἀγγέλου πληγὴν, τὴν κατὰ Σενναχηρεὶμ ὑπὸ τῶν παίδων μετὰ τὴν φυγὴν ἐπανάστασιν, τὴν τοῦ μετ' αὐτὸν ἄρξαντος παιδὸς Ἀχορδὰν σεσιγημένην ἀπώλειαν. Ταῦτα πάντα μαθὼν Μαρωδὰκ Βαλδὰν υἱὸς ὢν, οὐ τοῦ Σενναχηρεὶμ, ἀλλὰ τοῦ Βαλδὰν, ἐξ ἑτέρου γένους βασιλεύων Βαβυλωνίων, ὡς ὠφελος (σιξ) τὴν πρὸς τὸν εὐσεβῆ φιλίαν ἀσπάζεται. Ὅτι γὰρ ἐν ἑνὶ πάντα προῆλθεν ἐνιαυτῷ μάθοις ἂν ἐπιστήσας ὡς ἡ ἔφοδος τοῦ Ἀσσυρίου ἔτους τεσσαρεσκαιδεκάτου τῆς Ἐζεκίου βασιλείας ἐγένετο. Ὃς προστεθέντων ἐτῶν αὐτῷ πεντεκαίδεκα, τῷ εἰκοστῷ καὶ ἐνάτῳ τετελεύτηκεν ἔτει, ὡς τὴν νόσον αὐτῷ γεγονέναι κατ' ἔτος τὸ τεσσαρεσκαιδέκατον. Τὰ λοιπὰ δὲ πάντα πρὸ ταύτης κατὰ τὸν αὐτὸν χρόνον συμβεβηκέναι, ὧν ἁπάντων ἀκούσας ἐπὶ τὴν πρεσβείαν ἠπείγετο. Καὶ τῶν ἀνδρῶν ἡκόντων δέον τὸν Ἐζεκίαν τὰς ἄνωθεν τοῦ Θεοῦ διηγεῖσθαι μεγαλουργίας, καὶ τὰ","english":"Those who made the sun a god thought this had come about by a superior power. And inquiring busily into the cause, they learned that the God of the Hebrews had done these things on account of Hezekiah. At this the king was struck with amazement, and he welcomed their agreements with him as befitting a friend of God. One might say that he himself, having learned that all the wondrous things had happened within a single year—the Assyrian's assault, the blow delivered through the angel, the revolt of the children against Sennacherib after his flight, the unspoken destruction of Achordas, the child who ruled after him—having learned all these things, Marodach Baladan, being the son not of Sennacherib but of Baladan, reigning over the Babylonians from another lineage, welcomed friendship with the pious king as an advantage. For that all these things came about in one year you may learn by attending to the fact that the Assyrian's assault took place in the fourteenth year of Hezekiah's reign. When fifteen years had been added to him, he died in the twenty-ninth year, so that his illness occurred in the fourteenth year. And all the remaining events had happened before this at the same time, and having heard of all of them he hastened to the embassy. And when the men had come, Hezekiah ought to have recounted the great works of God from above, and the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":448,"ref":"p448","source":"νῦν ἐπισυνάπτειν γενόμενα, ὡς ἂν εὐγνώμων τε δοκῇ, κἀκείνους εὐσεβεστέρους ποιήσειεν, καὶ δι' αὐτῶν ἑτέρους διηγουμένων ἅπερ ἐγνώκασιν· τοῦτο μὲν οὐ ποιεῖ. Φιλοτίμως δὲ χαυνωθεὶς, ἀνακαλύπτει τούτοις τοὺς θησαυροὺς, καὶ τὸν οἶκον τοῦ Νεχώθα, ὅπερ οἶκον ἀρωμάτων Ἀκύλας ἔφη, καὶ Σύμμαχος γάζα, δὲ παρὰ Πέρσαις τὴν περιουσίαν σημαίνει, τοῦτο δὲ οὐ μόνον τύφον εἶχε καινὸν, ἀλλὰ καὶ τοῖς [βλεπομένοις] τοὺς πολεμίους ἐπ' ὀφθαλμίαν παρεσκεύαζεν. Ὅθεν ὁ προφήτης ἐλθὼν ὡς ἀπ' οἰκείας γνώμης, ἀλλ' οὐ Θεοῦ δῆθεν πέμψαντος, ὅ τι θέλοιεν οὖτοι πυνθάνεται, ἤθει κεχρημένος πολλῷ, καὶ δεικνὺς ὡς ἦλθον μὲν τὰ τοῦ Θεοῦ παράδοξα μαθησόμενοι, σὺ δὲ σαυτὸν εἰς θαῦμα τούτοις, ἀντὶ Θεοῦ παραδέδωκας, τὴν θείαν οὐ διδάξας ὑπεροχὴν, οὐδ' ὅτι τοῖς αὐτοῦ νεύμασιν ἡ κτίσις ὑποχωρεῖ. Ὁ δὲ πρὸς μὲν τὸ, τί λέγουσιν, οὐδὲν ἀποκρίνεται, τὸν ἔλεγχον δεδιώς. Πρὸς δὲ τὸ, πόθεν ἥκασιν, ἀλαζονικῶς λέγων· ἐκ γῆς μακρόθεν, ὡς κατὰ κλέος αὐτοῦ τῆς φήμης αὐτοὺς καὶ πόῤῥωθεν ἐνεγκούσης, ὅτε καὶ τὴν ἐκ Θεοῦ κατὰ τούτου λοιπὸν ἀπόφασιν ἤγαγεν· πάντα ληφθήσεσθαι παρὰ Βαβυλωνίων εἰπὼν καὶ τοὺς ἐξ αὐτοῦ καταγομένους, εὐνούχους τῷ τούτων ἔσεσθαι βασιλεῖ. Τοῦτο δὲ γέγονεν, ὡς ἐν ταῖς Βασιλείαις ἐγνώκαμεν, ἐν ἡμέραις Ἰεχονίου, ὅτε καὶ οἱ περὶ τὸν Δανιὴλ ἐν τῷ οἴκῳ τοῦ βασιλέως γεγόνασιν, εὐνοῦχοι, καθά φασί τινες, γεγονότες. Ἅπερ Ἐζεκίας ἀκούσας εὐλαβῶς τε καὶ εὐσεβῶς ἀγαθὸν ἔφη πάντα λόγον εἶναι Θεοῦ, κἂν ἡ τούτων ἀκοὴ τοὺς ἀνθρώπους λυπήσειεν.","english":"Now he does not do this—namely, attach what had happened, so that he might seem fair-minded and make those men more pious, and through them others, as they recounted what they had learned. But, puffed up by vainglory, he uncovers to them his treasures, and the house of Nechotha—which Aquila called a house of spices, and Symmachus a treasury, which among the Persians signifies abundance. And this had not only a novel ostentation, but also, for those who saw it, it disposed the enemies to envy. Hence the prophet, coming as if of his own accord, and not, ostensibly, sent by God, asks what these men might wish, employing great tact, and showing that they had come to learn the marvels of God, but that he had handed himself over to them for admiration in place of God, not teaching the divine pre-eminence, nor that creation yields to his nod. But to the question, \"What do they say?\" he answers nothing, fearing the reproof. But to \"Where have they come from?\" he says arrogantly, \"From a far country,\" as though the report of his fame had carried them even from afar—at which point he also brought forth the sentence from God against him thereafter, saying that all things would be taken by the Babylonians, and those descended from him would be eunuchs to their king. And this came about, as we have learned in the Books of Kings, in the days of Jechonias, when those around Daniel were in the king's house, having become eunuchs, as some say. Hearing these things, Hezekiah piously and devoutly said that every word of God is good, even if the hearing of them would grieve men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":449,"ref":"p449","source":"Τὸν ἐφ' ἑαυτοῦ δὲ μόνον παρῃτήσατο χρόνον, εὐχαριστῶν τῷ Θεῷ, ὅτιπερ οὐ τῇ τῶν κακῶν ἐτιμωρεῖτο πείρᾳ, φήμῃ δὲ μόνῃ τῶν λυπηρῶν τῶν μελλόντων ἐσωφρονίζετο, εἰδὼς μηδὲ τοὺς ἐξ αὐτοῦ τὴν τούτων ἀκρίτως δέξασθαι πεῖραν, ἐφ' οἷς δὲ ἁμαρτήσονται τιμωρουμένους, τῶν ἐξ αὐτοῦ τικτομένων δικαίων μὴ βλαπτομένων τῇ αὐτοῦ ἁμαρτίᾳ. Ὁ δὲ Ἑβραῖος ἔλεγε τὸν Θεὸν μὴ ἀποδέξασθαι τὴν Ἐζεκίου προαίρεσιν ἑαυτοῦ μόνου φροντίσαντος, ὑπεριδόντος δὲ τοῦ λαοῦ καὶ τῆς πόλεως. Διόπερ ἐπήνεγκεν ἐφ' ἑξῆς, Παρακαλεῖτε, παρακαλεῖτε τὸν λαόν μου, λέγει ὁ Θεός. Εἰ γὰρ ἐκεῖνος φίλαυτος πέφηνεν, ἀλλ' ὑμεῖς οἱ δυνάμενοι, παρακαλεῖτε τὸν ἐμὸν λαόν. Κήδομαι γάρ μου τοῦ πλάσματος. ΚΕΦΑΛ. Μʹ. αηʹ. Παρακαλεῖτε, παρακαλεῖτε τὸν λαόν μου, λέγει ὁ Θεός· ἱερεῖς, λαλήσατε εἰς τὴν καρδίαν Ἱερουσαλήμ. Παρακαλέσατε αὐτὴν, ὅτι ἐπλήσθη ἡ ταπείνωσις αὐτῆς, λέλυται αὐτῆς ἡ ἁμαρτία, ὅτι ἐδέξατο ἐκ χειρὸς Κυρίου διπλᾶ τὰ ἁμαρτήματα αὐτῆς. Φωνὴ βοῶντος ἐν τῇ ἐρήμῳ, Ἑτοιμάσατε τὴν ὁδὸν Κυρίου9, κ.τ.λ. Περιγράψασα τὴν ὑπόθεσιν τῆς κατὰ τὸν Ἐζεκίαν προφητείας ἡ ἱστορία, ἐξ ἑτέρας ἀρχῆς τοῦ εὐαγγελικοῦ λόγου κατάρχεται, τοῖς τὸ τοῦ Χριστοῦ πνεῦμα τὸν παράκλητον ὑποδεξαμένοις ἐπιβοῶσα, Παρακαλεῖτε τὸν λαόν μου. Πάντα γὰρ τὸν ἄξιον αὐτοῦ χρηματίζειν λαὸν τὸν ἐξ ἁπάντων τῶν ἐθνῶν ἐξειλεγμένον προστάττει τοῖς ἀποστόλοις παρακαλεῖν, ὅπερ ἔδρων, ὡς ὁ Παῦλος ἐδήλωσε λέγων·","english":"But he declined only the time that was his own, giving thanks to God that he was not disciplined by the actual experience of evils, but was brought to his senses by mere report of the sorrows that were to come, knowing that those born from him would not receive the experience of these things without judgment, but would be punished for the sins they themselves would commit, while the righteous born from him were not harmed by his sin. But the Hebrew said that God did not accept Hezekiah's choice, since he cared for himself alone and overlooked the people and the city. Therefore he added next, \"Comfort, comfort my people,\" says God. For if that man appeared self-loving, yet you who are able, comfort my people. For I care for my creation. CHAPTER 40. \"Comfort, comfort my people,\" says God; \"priests, speak to the heart of Jerusalem. Comfort her, because her humiliation has been fulfilled, her sin has been loosed, because she has received from the hand of the Lord double for her sins. A voice of one crying in the wilderness, Prepare the way of the Lord,\" etc. The narrative, having concluded the subject of the prophecy concerning Hezekiah, begins from another starting point the evangelical word, crying out to those who have received the Spirit of Christ, the Paraclete: \"Comfort my people.\" For he commands the apostles to comfort all the people who are worthy to be called his—the people chosen out of all the nations—which they did, as Paul made clear when he said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":450,"ref":"p450","source":"\"Εὐλογητὸς ὁ Θεὸς καὶ Πατὴρ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, ὁ Πατὴρ τῶν οἰκτιρμῶν, καὶ Θεὸς πάσης παρακλήσεως, ὁ παρακαλῶν ἡμᾶς ἐν πάσῃ θλίψει ἡμῶν, εἰς τὸ δύνασθαι ἡμᾶς παρακαλεῖν τοὺς ἐν πάσῃ θλίψει, διὰ τῆς παρακλήσεως, ἧς αὐτοὶ παρακαλούμεθα ὑπὸ Θεοῦ,\" καὶ τὰ μετὰ ταῦτα, δι' ὧν πάντων τῶν περὶ τῆς παρακλήσεως λόγον ἀπέδωκεν. Καὶ ἀλλαχοῦ δὲ, καθάπερ πειθόμενος τῇ προφητικῇ παρακελεύσει, βοᾶ· \"Δεόμεθα ὑπὲρ Χριστοῦ, καταλλάγητε τῷ Θεῷ.\" Καὶ πάλιν· \"Παρακαλῶ δὲ ὑμᾶς ἐγὼ ὁ δέσμιος ἐν Χριστῷ Ἰησοῦ.\" Τὸ δὲ ἱερεῖς, ὡς μὴ κείμενον παρὰ τοῖς ἄλλοις, ὠβέλισται παρὰ τοῖς Ἑβδομήκοντα. Ὁ γοῦν Σύμμαχός φησι· Παρηγορεῖτε, παρηγορεῖτε τὸν λαόν μου, λέγει ὁ Θεὸς ὑμῶν. Παραμυθήσασθε τὴν καρδίαν Ἰερουσαλήμ. Ὧ καὶ συνεφώνησαν οἱ λοιποί. Τίς δὲ ἡ ὥσπερ ἐμψύχου καρδία τῆς Ἱερουσαλήμ; Ἦν μὲν εἰπεῖν ἀντὶ τῶν οἰκητόρων εἰρῆσθαι τὴν πόλιν, εἰ μὴ καὶ τοῦ λαοῦ διεμέμνητο λέγων, τὸν λαόν μου. Τίς δὲ ὁ λαός; τίνες δὲ οἱ παρακαλοῦντες; Δῆλον ὡς οἱ τὸ Πνεῦμα τὸν παράκλητον ἔχοντες, ὡς ἐλέγομεν, πρὸς οὓς ἔλεγεν ὁ","english":"Blessed be the God and Father of our Lord Jesus Christ, the Father of mercies and God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those in all affliction, through the comfort with which we ourselves are comforted by God,\" and what follows, through which he gave an account of all things concerning comfort. And elsewhere too, as if obeying the prophetic exhortation, he cries out: \"We beseech you on behalf of Christ, be reconciled to God.\" And again: \"I exhort you, I the prisoner in Christ Jesus.\" But the word \"priests,\" as not being found in the others, has been marked with an obelus by the Seventy. At any rate Symmachus says: Comfort, comfort my people, says your God. Comfort the heart of Jerusalem. And the rest agreed with him. But what is the heart, as it were, of Jerusalem, the living city? It was possible to say that the city was spoken of in place of its inhabitants, were he not also mindful of the people when he said, \"my people.\" But who is the people? And who are those who comfort? It is clear that they are those who have the Spirit, the Comforter, as we were saying, to whom he said","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":451,"ref":"p451","source":"Σωτὴρ, \"Κἀγὼ ἐρωτήσω τὸν Πατέρα μου, καὶ ἄλλον Παράκλητον δώσει ὑμῖν, ἵνα ᾖ μεθ' ὑμῶν εἰς τὸν αἰῶνα, τὸ Πνεῦμα τῆς ἀληθείας.\" Καὶ πάλιν· \"Ὅταν δὲ ἔλθῃ ὁ Παράκλητος,\" τὸ Πνεῦμα τὸ ἅγιον, καὶ τὸ θεῖον, οὕτω πολλάκις Πνεῦμα καλεῖ. Οἱ τὸν Παράκλητον οὖν δεξάμενοι, παρακαλεῖν προστάττονται τὸν λαὸν τοῦ Θεοῦ. Ἀλλ' οὐ τὸν Ἰσραὴλ, οὐδὲ τὸν Ἰακὼβ, οὐδὲ τὸν Ἰούδαν· ἀλλ' ἕτερον παρὰ τοῦτον, ὡς ὁ Ζαχαρίας δηλοῖ λέγων· \"Τέρπου, καὶ εὐφραίνου, θυγάτηρ Σιὼν, δι' ὅτι ἰδοὺ ἔρχομαι, καὶ κατασκηνώσω ἐν μέσῳ σου, λέγει Κύριος. Καὶ καταφεύξονται ἔθνη πολλὰ ἐπὶ τὸν Κύριον ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ ἔσονται αὐτῷ εἰς λαὸν, καὶ κατασκηνώσουσιν ἐν μέσῳ σου, καὶ ἐπιγνώσῃ ὅτι Κύριος παντοκράτωρ ἐξαπέσταλκέ με πρός σε.\" Δι' ὧν σαφῶς ἔθνη πολλὰ λαὸς τοῦ Θεοῦ προαγορεύεται γίνεσθαι. Καὶ ταῦτα λέγει Κύριος ἀπεσταλμένος ὑπὸ ἑτέρου Κυρίου. Ὡς οὖν οὗτος λαὸς Θεοῦ, οὕτω καρδία Ἱερουσαλὴμ τὸ κρεῖττον τοῦ λαοῦ τάγμα, καὶ τῆς Ἐκκλησίας τὸ κυριώτατον, ὡς ἡ καρδία τοῦ σώματος, δι' οὗ δηλοῦται τὸ λογικόν τε καὶ νοερώτερον τάγμα. Διὸ τούτοις μὲν λαλεῖν, παρακαλεῖν δὲ τοὺς ἄλλους ἐπέταξεν, ὡς ἂν δεομένους παραμυθίας. Εἴποις δ' ἂν καὶ τῆς αἰσθητῆς Ἱερουσαλὴμ τοὺς λογικωτέρους σημαίνεσθαι, τοῦ λοιποῦ πλήθους οἱονεὶ σαρκώδους καὶ παχυτάτου τυγχάνοντος, καὶ αὐτοῖς οὖν βούλεται λαλεῖν τοὺς εἰληφότας τὸ Πνεῦμα τῆς παρακλήσεως, ἄφεσιν ἁμαρτιῶν εὐαγγελιζομένους διὰ τὴν προφητείαν, ἣν ἐπάγει περὶ τῆς Χριστοῦ παρουσίας, παυομένης τῆς ταπεινώσεως, καὶ λυομένης τῆς ἀμαρτίας.","english":"The Savior says, \"And I will ask my Father, and he will give you another Paraclete, that he may be with you forever, the Spirit of truth.\" And again: \"When the Paraclete comes,\" the Holy Spirit, and the divine, thus often he calls it Spirit. Those, then, who have received the Paraclete are commanded to comfort the people of God. But not Israel, nor Jacob, nor Judah, but another besides this, as Zechariah makes clear, saying: \"Rejoice and be glad, daughter of Zion, for behold, I am coming, and I will dwell in your midst, says the Lord. And many nations will flee for refuge to the Lord in that day, and they will be to him for a people, and they will dwell in your midst, and you will know that the Lord Almighty has sent me to you.\" By these words it is clearly foretold that many nations will become the people of God. And these things says the Lord who was sent by another Lord. As, then, this is the people of God, so the heart of Jerusalem is the better order of the people, and the most authoritative part of the Church, as the heart of the body, by which is signified the rational and more intellectual order. Therefore he commanded these to speak, and to comfort the others, as those in need of consolation. One might say also that the more rational among the sensible Jerusalem are signified, while the rest of the multitude is, as it were, fleshly and most gross; and so he wishes those who have received the Spirit of consolation to speak to them also, proclaiming the forgiveness of sins through the prophecy which he adds concerning the coming of Christ, when the humiliation ceases and sin is dissolved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":452,"ref":"p452","source":"Τῇ οὖν εἰρημένῃ καρδίᾳ τῆς Ἱερουσαλὴμ διπλῆν ἐπενηνέχθαι λέγει τὴν κόλασιν, ἐπεὶ καὶ ἱστορικῶς συναπέλαυον τῶν τοῦ πλήθους κακῶν οἱ δηλωθέντες ὑπ' ἀλλοφύλοις ἔθνεσι ταπεινούμενοι, καὶ κατὰ διάνοιαν ἐκόλαζον ἑαυτοὺς, τὴν τοῦ λαοῦ πενθοῦντες ἀποβολήν. Ἀλλὰ καὶ δεύτερον ἡ πόλις ἥλωκεν ὡς καὶ τὸν ἐν αὐτῇ νεὼν κατενεχθῆναι πρὸς ἔδαφος. Τὴν δ' οὖν παράκλησιν τῆς τοῦ Σωτῆρος ἐπιφανείας ἐφ' ἑξῆς ἐπενήνοχε, φωνὴ λέγων βοῶντος· εἶθ' ἑξῆς ἐπιφέρων· Καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ, τὸ εὐαγγελικὸν κήρυγμα, δι' οὗ Σωτὴρ ἐγνωρίζετο. Ἑτέρα δὲ νῦν ἔρημος εἴρηται παρ' ἣν ὁ Μωσῆς διήγαγε τὸν λαόν. Καὶ τίνος ἀνδρὸς ἐν ταύτῃ φωνὴ βοῶντος; κατὰ τὸν Ἀκύλαν, καλοῦντος. Δῆλον δὲ καὶ πρὸς τίνας ἔλεγεν· Ἑτοιμάσατε τὴν ὁδὸν Κυρίον. Ἅπερ πάντα εἰκὸς ἦν τοὺς τούτων ἀκροατὰς ζητεῖν, εὔχεσθαί τε τὸ σωτήριον τοῦ Θεοῦ ἰδεῖν, προβαινούσης εἰς ἔργον τῆς προφητείας. Ἐπεὶ οὖν ταῦτα προσεδόκων οἱ τῶν προφητικῶν ἐπιγνώμονες, τοῖς ἥκουσιν ὑπὸ τὼν ἀρχιερέων καὶ διδασκάλων, ἐρωτῶσίν τε τὸν Ἰωάννην, εἰ Χριστὸς, ἢ ὁ Ἠλίας, ἢ ὁ προφήτης ἐστὶν, ἀποφάσκει μὲν ταῦτα, τὸ δὲ φωνὴ βοῶντος εἶναι διϊσχυρίζεται. Ὡς γὰρ εἰδόσι τὴν προφητείαν ἠρκέσθη τοσοῦτον εἰπὼν, ἔρημόν τε δεικνὺς τὴν ἐν ᾗ διῆγε, καὶ τὸ ἐπὶ θύραις εἶναι τὸ σωτήριον τοῦ Θεοῦ τὸ πάσῃ σαρκὶ γνωσθησόμενον. Ἐκήρυσσε γὰρ ἐν τῇ ἐρήμῳ τοῦ Ἰορδάνου, περὶ ἧς ἡ προφητεία φησὶν, ἀλλ' οὐκ ἐν Ἱερουσαλήμ.","english":"To the aforementioned heart of Jerusalem, then, he says that a double punishment was brought upon it, since both historically those indicated enjoyed along with the evils of the multitude, being humbled under foreign nations, and in mind they punished themselves, mourning the loss of the people. But the city was also captured a second time, so that even the temple in it was brought down to the ground. And so the consolation of the Savior's manifestation he brought forward next, saying, \"The voice of one crying\"; then next adding: \"And all flesh shall see the salvation of God,\" the gospel proclamation, through which the Savior was made known. But now another wilderness has been mentioned besides that through which Moses led the people. And whose voice is it that cries in this? According to Aquila, \"of one calling.\" And it is clear also to whom he was speaking: \"Prepare the way of the Lord.\" All these things it was likely that the hearers of these men would seek, and pray to see the salvation of God, as the prophecy advanced into fulfillment. Since, then, those who understood the prophetic writings expected these things, to those who had come from the chief priests and teachers, and who asked John whether he was the Christ, or Elijah, or the prophet, he denies these things, but insists that he is \"the voice of one crying.\" For as to those who knew the prophecy, he was satisfied with saying only this, both showing the wilderness to be that in which he lived, and that the salvation of God was at the doors, which would be made known to all flesh. For he was preaching in the wilderness of the Jordan, of which the prophecy speaks, but not in Jerusalem.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":453,"ref":"p453","source":"Ἐν ᾗπερ ἐρήμῳ τὸ σωτήριον ὤφθη Χριστὸς, ἥτε δόξα αὐτοῦ πᾶσιν ἐγνώσθη, τῶν μὲν οὐρανῶν ἀνοιγομένων, βαπτιζομένου, τοῦ δὲ θείου Πνεύματος ἐν εἴδει περιστερᾶς ἐπ' αὐτὸν καταντήσαντος, τοῦ δὲ Πατέρος φήσαντος αὐτὸν Υἱὸν ὑπάρχειν ἀγαπητόν. Ταῦτα γὰρ τῆς σωτηρίου δόξης σημεῖα ἐν ἐρήμῳ τοῦ Ἰορδάνου γενόμενα. Διὸ φθάσας ταύτην εὐηγγελίζετο λέγων· \"Εὐφράνθητι, ἔρημος ἡ διψῶσα, ἀγαλλιάσθω ἔρημος καὶ ἀνθείτω ὡς κρίνον. Καὶ ἐξανθήσει καὶ ἀγαλλιάσεται τὰ ἔρημα τοῦ Ἰορδάνου.\" Ἐπληροῦτο δὲ καθ' ἱστορίαν μὲν οὕτως· κατὰ δὲ διάνοιαν ἐπὶ τῆς ἐξ ἐθνῶν Ἐκκλησίας νοούμενα, ἥ τις πρότερον ἔρημος ὑπῆρχε Θεοῦ, ἐν ᾗ μέχρι καὶ τήμερον ἡ αὐτὴ βοᾷ φωνὴ, καὶ τῷ σωτήριον τοῦ Θεοῦ τοῖς προσιοῦσιν εὐαγγελίζεται, πρὸς τὴν ὑποδοχὴν τοῦ Θεοῦ λόγου παρασκευάζουσα τὰς αὐτῶν ἀκοάς. Πρὸς ὃν ἀντιδιαστέλλων τὸν Ἰωάννην φωνὴν ὁ λόγος καλεῖ. Ἀντὶ δὲ τοῦ, Εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ, Σύμμαχος ἔφησεν, Ὁμαλίσατε ἐν ἀβάτῳ ὁδὸν τῷ Θεῷ ἡμῶν. Ὡς ἂν τοῦ Θεοῦ μέλλοντος","english":"In that very wilderness the saving Christ appeared, and his glory was made known to all, when the heavens were opened as he was baptized, and the divine Spirit descended upon him in the form of a dove, and the Father declared that he was his beloved Son. For these things, happening in the wilderness of the Jordan, were signs of the saving glory. Therefore, anticipating this, he was proclaiming the good news, saying: \"Rejoice, thirsty wilderness; let the wilderness exult and blossom like a lily. And the desolate places of the Jordan shall bloom and exult.\" This was fulfilled historically in that way, but in its deeper meaning it is understood of the Church from among the Gentiles, which was formerly a wilderness without God, in which even to this day the same voice cries out and proclaims the salvation of God to those who come near, preparing their ears for the reception of the Word of God. In contrast to him, the Word calls John a voice. And instead of \"Make straight his paths,\" Symmachus said, \"Make level in the impassable place a road for our God.\" As though God were about to","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":454,"ref":"p454","source":"ἐπιβαίνειν, ἧς οὐκ ἐπέβη τὸ πρότερον οὐκ αὐτὸς, οὐ προφήτης, οὐ δίκαιος, δηλαδὴ τῆς ἐξ ἐθνῶν Ἐκκλησίας. Καὶ τῷ Θεῷ τὸ ἡμῶν προσέθηκεν, ὡς πρὸς ἑτέρους φθεγγόμενος. Ἦσαν γὰρ μύριοι καὶ ἐξ ἀλλοφύλλων ἐθνῶν οἱ τῷ Ἰωάννου προσελθόντες βαπτίσματι. Καὶ ἐν Ἐκκλησίᾳ δὲ ταῦτα πᾶσι προσφωνεῖται τοῖς ἔθνεσιν. Εἶτα δηλοῖ τὰς μὲν τεταπεινωμένας τῷ βάθει τῆς κακίας ὑψοῦσθαι ψυχάς. ταπεινωθήσεσθαι δὲ τὰς ἐπηρμένας κατὰ τῆς γνώσεως τοῦ Θεοῦ. Καὶ σκολιὰ δὲ καὶ τραχεῖα ψυχὴ, ὁμαλή τε καὶ εὐθεῖα γενήσεται· ὡς ἂν δεκτὴ γένοιτο τῆς ἐπιβάσεως τοῦ Θεοῦ. Ὀφθήσεται γὰρ, φησὶν, ἡ δόξα Κυρίου. Καί τινι λέγων, ἐπάγει· Καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ, τοὺς σαρκικοὺς λέγων οὐκ ἐσχηκότας Πνεῦμα Θεοῦ. Κατὰ τὸ, \"Οὐ μὴ καταμείνῃ τὸ Πνεῦμά μου ἐν τοῖς ἀνθρώποις τούτοις, διὰ τὸ εἶναι αὐτοὺς σάρκας,\" οὓς δὴ τὸ σωτήριον ὄψεσθαι τοῦ Θεοῦ. Ἀλλὰ καὶ Πνεῦμα Θεοῦ προφήτης ἕτερος ὄψεσθαι τούτους φησὶν, \"Ἐκχεῶ, λέγων, ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα.\" Ἔδει γὰρ τοὺς τὸ σωτήριον ἐγνωκότας τοῦ Θεοῦ καὶ Πνεύματος μεθέξειν Θεοῦ. Καὶ τοιαύτην ἐπήγαγε τοῦ λαοῦ τὴν παράκλησιν, τοῦ νέου φημί. Τοῦ γὰρ παλαιοῦ τὴν ἀπείθειαν εἰδὼς, δευτέρῳ χρῆται κηρύγματι· Πᾶσα σὰρξ χόρτος. Σαρκὸς γὰρ αὕτη φύσις, καὶ τοῦ τὴν εἰκόνα φοροῦντος τοῦ χοϊκοῦ. Τὰ γὰρ ἐπὶ γῆς πρὸς βραχὺ μόνον ἀνθοῦντα μαραίνεται. Δεξαμένη δὲ τὸ σωτήριον τοῦ Θεοῦ, καὶ τὸ Πνεῦμα σχήσει ἅγιον, ὅ τε οὐχ ὡς χόρτος ξηραίνεται ἄνθρωπος, οὐδὲ πεσεῖται τοῦ ἄνθους, μενεῖ δὲ πνευματικὸς, ἀνακαινούμενος εἰς ἐπίγνωσιν κατ' εἰκόνα τοῦ κτίσαντος αὐτόν.","english":"to tread upon, which no one had trodden before—not he himself, not a prophet, not a righteous man—namely, the Church from the Gentiles. And he added what is ours to God, as though speaking to others. For there were ten thousand from alien nations who came to the baptism of John. And in the Church these things are proclaimed to all the nations. Then he shows that the souls humbled by the depth of wickedness are exalted, but that those lifted up against the knowledge of God shall be humbled. And the crooked and rough soul shall become smooth and straight, so that it may become acceptable for the treading of God. For the glory of the Lord shall be seen, he says. And saying this to someone, he adds: And all flesh shall see the salvation of God, meaning those who are fleshly and have not the Spirit of God. According to, \"My Spirit shall not remain in these men, because they are flesh,\" whom indeed the salvation of God they shall see. But another prophet also says that these shall see the Spirit of God: \"I will pour out,\" he says, \"of my Spirit upon all flesh.\" For it was necessary that those who have known the salvation of God should also partake of the Spirit of God. And such was the exhortation he brought forward concerning the people—the new people, I mean. For knowing the disobedience of the old, he employs a second proclamation: All flesh is grass. For this is the nature of flesh, and of him who bears the image of the earthly one. For the things on earth that bloom only for a brief time wither. But having received the salvation of God, he will also possess the Holy Spirit, and the man is not dried up like grass, nor shall he fall from his bloom, but he shall remain spiritual, being renewed unto knowledge according to the image of him who created him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":455,"ref":"p455","source":"Κατὰ δὲ τὸ Ἑβραϊκὸν χόρτον καλεῖ τὸν Ἰουδαίων λαόν. Ὁ γὰρ Σύμμαχος καὶ Θεοδοτίων ἐκ προσθήκης φασίν· Ἀληθῶς χόρτος ὁ λαός. Ἐξηράνθη ὁ χόρτος. Ἐξέπεσε τὸ ἄνθος. Ὁ δὲ Ἀκύλας, Πρὸςὃν ὁ λαὸς ἐξηράνθη; πρὸς ὃν ἀπέρευσεν ἄνθος; Ἀντὶ τοῦ, Τὸ δὲ ῥῆμα Θεοῦ ἡμῶν μένει εἰς τὸν αἰῶνα, ὁ Σύμμμαχός φησιν, Ὁ δὲ λόγος τοῦ Θεοῦ ἡμῶν στήσεται εἰς τὸν αἰῶνα, Χριστὸν γὰρ αἰώνιον ὑπάρχειν ἡ ἐν τῇ ἐρήμῳ λέγει φωνὴ, καὶ συνδιαμένειν αὐτῷ τοὺς τὸ σωτήριον αὐτοῦ δεξαμένους ἀπὸ τῆς γεώδους ἐπὶ τὴν πνευματικὴν μεταστάντας οὐσίαν. Οἱ δὲ ἐκ περιτομῆς μείναντες σάρκες, χόρ του δίκην πεσοῦνται, κατὰ τὴν προσθήκην τοῦ, Ἀληθῶς χόρτος ὁ λαός. Ἄνωθεν δέ τινες ἀπορήσαντες πῶς τοῖς Ἐζεκίου λόγοις τὴν Χριστοῦ παρουσίαν ὁ προφήτης ἐπήνεγκε, λέγουσιν ὅτι πολλάκις πολέμιοι τὴν Ἱερουσαλὴμ κατεδῄωσαν· ἡ δὲ διὰ Ναβουχοδονόσωρ πρὸ τῆς Χριστοῦ παρουσίας τελευταία γέγονεν ἅλωσις. Μεθ' ἣν ἐπανελθόντες ᾤκουν ἀδιαιρέτως τὴν γῆν μέχρι τῆς Χριστοῦ παρουσίας. Ταύτης οὖν μνησθεὶς πρὸς Ἐζεκίαν τῆς ἁλώσεως τῆς ἐπὶ ταύτῃ μέμνηται παρακλήσεως. Προηγουμένως γὰρ τούτοις τὸ σωτήριον ἐγένετο κήρυγμα κατὰ τό· \"Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ ἀπολωλότα πρόβατα οἴκου Ἰσραήλ.\" Τινὲς δέ φασιν ὡς τὰς αὐτῶν ἀτόπους ἐννοίας ἠξίωσε παρακλήσεως. Ἐζεκίου γὰρ ἐπὶ τῇ ἀτόπῳ παιδευθέντος οἰήσει, καθ' ἣν ᾤετο τυγχάνειν ὁ προσδοκώμενος, ὡς καὶ περὶ αὐτοῦ δοκεῖν εἰρῆσθαι τὸ, \"Πεσεῖται ἐκ τοῦ κλίτου σου χιλιὰς, καὶ μυριὰς ἐκ δεξιῶν σου,\" τοσούτους πεπτωκότας θεώμενον.","english":"According to the Hebrew, he calls the people of the Jews grass. For Symmachus and Theodotion say by way of addition: Truly the people is grass. The grass is dried up. The flower has fallen. But Aquila says: Toward what has the people dried up? Toward what has the flower fallen away? Instead of \"But the word of our God remains forever,\" Symmachus says: But the word of our God shall stand forever. For the voice in the wilderness says that Christ is eternal, and that those who have received his salvation remain with him, having passed over from the earthly substance to the spiritual. But those of the circumcision who remained flesh shall fall like grass, according to the addition of \"Truly the people is grass.\" Some, having raised a difficulty from the outset as to how the prophet applied the coming of Christ to the words of Hezekiah, say that enemies often devastated Jerusalem; but the last capture, by Nebuchadnezzar, took place before the coming of Christ. After it, those who returned dwelt in the land without division until the coming of Christ. Having therefore mentioned this capture to Hezekiah, he mentions the consolation that follows it. For the saving proclamation came to them first of all, according to the text: \"I was not sent except to the lost sheep of the house of Israel.\" But some say that he deemed their absurd notions worthy of consolation. For when Hezekiah had been disciplined for his absurd presumption, by which he thought that the one who was expected happened to be present, so as even to think that the words \"A thousand shall fall at your side, and ten thousand at your right hand\" had been spoken concerning him, when he saw so many fallen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":456,"ref":"p456","source":"Ταύτης δὲ τῆς ἐλπίδος διαπεσόντος διὰ τὴν νόσον, ὡς μηκέτι τὸν ψαλμὸν ἁρμόττειν αὐτῷ λέγοντα, καὶ μάστιξ οὐκ ἐγγιεῖ τῷ σκηνώματί σου (μόνον γὰρ ἥρμοττε τῷ Χριστῷ), ὁ λαὸς ᾤετο τὰ τῆς ἐπαγγελίας πεπαῦσθαι, πάντα τε φροῦδα γεγονέναι τὰ ἐλπισθέντα, μηδένα τε σωτῆρα τοῦ γένους φανήσεσθαι. Ὅθεν ὁ τῶν ὅλων Θεὸς ἀπεγνωκότας τούτους διὰ τοῦ προφήτου καὶ τῶν ἱερέων παρακαλεῖ, λέγων, Λαλήσατε εἰς τὴν καρδίαν Ἱερουσαλὴμ, τοῦτ' ἔστιν, εὐπαράδεκτον τοῖς ἀκροωμένοις τὸν τῆς παρακλήσεως ποιήσασθε λόγον, ὅπερ οὐκ εἶχεν ὁ νόμος φορτικῶς ἄγαν περὶ σκιὰν καὶ τύπους εἰλούμενος, οὐκ ἀναγκαῖα παιδεύων τὸν νοῦν. Ἐξωφανῆ γάρ τινα γνῶσιν ἐνεποίει διὰ τοῦ γράμματος. Τὸ δὲ σωτήριον κήρυγμα θεωριῶν πληροῖ τὴν ψυχὴν τοῦ Πνεύματος τοῦ θείου τὸ βάθος αὐτῆς ὑπανοίγοντος. Οὕτω τοί φησι καὶ Δαβίδ. \"Ἐν τῇ καρδίᾳ μου ἔκρυψα τὸ λόγιόν σου, ὅπως ἂν μὴ ἁμάρτω σοι.\" Τοιοῦτον καὶ τὸ δι' ἑνὸς\n\nτῶν προφητῶν· \"Καὶ αὕτη ἡ διαθήκη, ἣν διαθήσομαι αὐτοῖς ἐν ταῖς ἡμέραις ἐκείναις, λέγει Κύριος, διδοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ τὰς καρδίας αὐτῶν ἐπιγράψω αὐτούς.\" Καὶ ὁ Παῦλος δέ φησιν· \"Ἡ ἐπιστολὴ ἡμῶν ὑμεῖς ἐστε, γινωσκομένη καὶ ἀναγινωσκομένη ὑπὸ πάντων ἀνθρώπων, φανερούμενοι ὅτι ἐστὲ ἐπιστολὴ Χριστοῦ, διακονηθεῖσα ὑφ' ἡμῶν, ἐγγεγραμμένη οὐ μέλανι, ἀλλὰ Πνεύματι Θεοῦ ζῶντος, οὐκ ἐν πλαξὶ λιθίναις, ἀλλ' ἐν πλαξὶ καρδίας σαρκίναις.\" Ἱερεῖς δέ τινες τοὺς ἀγγέλους ἐνόησαν, οἷς ἐμπρέπει καὶ τὸ ἐν καρδίαις δύνασθαι λαλεῖν.","english":"But when this hope had fallen away because of the illness, so that the psalm no longer fit him—the one saying, \"And a scourge shall not come near your dwelling\" (for this fit Christ alone)—the people thought that the promises had ceased, and that all the things hoped for had come to nothing, and that no savior of the race would appear. Therefore the God of all things, through the prophet and the priests, exhorts those who had despaired, saying, \"Speak to the heart of Jerusalem,\" that is, make the word of consolation readily acceptable to those who hear it—something the law did not have, since it was excessively burdensome, wallowing in shadow and types, and training the mind in things not necessary. For it produced a certain superficial knowledge through the letter. But the saving proclamation fills the soul with contemplations, the depth of the divine Spirit opening it up. Thus David also says: \"In my heart I hid your oracle, that I might not sin against you.\" Such is also the saying through one of the prophets: \"And this is the covenant that I will make with them in those days, says the Lord, giving my laws into their mind, and I will inscribe them on their hearts.\" And Paul also says: \"You are our letter, known and read by all men, making it clear that you are a letter of Christ, ministered by us, written not with ink but with the Spirit of the living God, not on tablets of stone but on tablets of flesh, that is, of the heart.\" But some understood the priests to be the angels, to whom it also belongs to be able to speak in hearts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":457,"ref":"p457","source":"Ἡ δὲ παράκλησις ἐν τῷ λελύσθαι τὴν δίκην αὐτὴ διπλῆν γενομένην, ἔν τε τῷ σαρκὸς ἐπιθυμίαις προσκεῖσθαι (κόλασις γὰρ αὐτὴ μεγίστη τοῖς ἔχουσιν αἴσθησιν) ἔν τε τῷ δι' ἐκεῖνα κολάζεσθαι, Ἤγουν, ἔν τε τῷ ἀποστῆναι Θεοῦ τῆς ὄντως πηγῆς ζωῆς, καὶ τῷ προσχωρῆσαι τοῖς δαίμοσιν, λάκκοις συντετριμμένοις, κατὰ τὴν Ἱερεμίου φωνὴν, συνέχειν ὕδωρ μὴ δυναμένοις. Τινὲς δέ φασιν, ὅτι ὡς οἱ φιλόστοργοι πατέρες τὴν σμικρὰν κατὰ παιδὸς ἁμαρτίαν μείζω πολὺ τῆς ἀξίας νομίζουσιν, οὕτω διὰ φιλανθρωπίαν ὁ Θεὸς τὴν ἐλάττω τῆς ἀξίας διπλασίαν ὁρίζεται. Ἄλλως γὰρ οὐκ ἄξιον τῆς αὐτοῦ χρηστότητος ἐν διπλῷ τιμωρεῖσθαι τοῦ λέξαντος· \"Οὐκ ἐκδικήσει Κύριος δὶς ἐπὶ τὸ αὐτὸ ἐν θλίψει. Οἰκτίρμων γὰρ καὶ ἐλεήμων ὁ Κύριος, μακρόθυμος καὶ πολυέλεος καὶ ἀληθινός.\" Καὶ, \"Οὐ κατὰ τὰς ἀνομίας ἡμῶν ἐποίησεν ἡμῖν οὐδὲ κατὰ τὰς ἁμαρτίας ἡμῶν ἀνταπέδωκεν ἡμῖν.\" Σύμφωνον δὲ τῷ, Ἑτοιμάσατε τὴν ὁδὸν Κυρίου, καὶ Ζαχαρίας ὁ τοῦ Βαπτιστοῦ λέγει Πατήρ· \"Καὶ σὺ, παιδίον, προφήτης Ὑψίστου κληθήσῃ. Προπορεύσῃ γὰρ πρὸ προσώπου Κυρίου, ἑτοιμάσαι τὰς ὁδοὺς αὐτοῦ.\" Περὶ οὗ φησιν ὁ Σωτήρ· \"Ἐκεῖνος ἦν ὁ λύχνος ὁ καιόμενος καὶ φαίνων. Ὑμεῖς δὲ ἠθελήσατε ἀγαλλιαθῆναι πρὸς ὥραν ἐν τῷ φωτὶ αὐτοῦ.\" Ἥλιος γὰρ δικαιοσύνης καὶ φῶς ἀληθινὸν ὁ Χριστός. Καὶ τὸ μέσον ἀμφοτέρων ἀσύμβλητον, κἂν ὅτι μάλιστα τὸ ἀνθρώπινον πλῆρες γένοιτο σοφίας τε καὶ φωτός. Τοῖς δὲ ἀπεγνωκόσι σημεῖον δίδωσι παρακλήσεως. Ὅταν γὰρ ἀπὸ τῆς ἐρήμου περὶ μετανοίας ἀκούοις φωνῆς, τότε νόει παρεῖναι τὸν προσδοκώμενον.","english":"But the consolation lies in the fact that the penalty, when it has been dissolved, became twofold: both in being devoted to the desires of the flesh (for this is the greatest punishment for those who have perception) and in being punished because of those desires; that is, both in departing from God, the true fountain of life, and in turning aside to the demons, broken cisterns, according to the voice of Jeremiah, which cannot hold water. But some say that just as affectionate fathers regard a small sin against a child as much greater than it deserves, so God, out of love for humanity, defines as double what is less than deserved. For otherwise it would not be worthy of his goodness to punish in double measure, since he has said: \"The Lord will not avenge twice for the same thing in affliction. For the Lord is compassionate and merciful, long-suffering and abundant in mercy and true.\" And, \"He has not dealt with us according to our lawless deeds, nor repaid us according to our sins.\" And in agreement with \"Prepare the way of the Lord,\" Zechariah, the father of the Baptist, also says: \"And you, child, will be called a prophet of the Most High. For you will go before the face of the Lord to prepare his ways.\" Concerning whom the Savior says: \"He was the lamp that was burning and shining. But you were willing to rejoice for a season in his light.\" For Christ is the sun of righteousness and the true light. And the difference between the two is incomparable, even if the human element should become most full of wisdom and light. But to those who have despaired he gives a sign of consolation. For when you hear from the wilderness a voice concerning repentance, then understand that the expected one is present.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":458,"ref":"p458","source":"Ὡς ἀπὸ λεωφόρου δὲ τὰ μὲν ἐχούσης ἀνάντη, τὰ δὲ κοῖλα, καὶ διὰ τοῦτο δυσπορεύτου, τὸν λόγον εἴληφεν· ἥτις ἂν γένοιτο λεία, τῶν μὲν καθαιρουμένων ὕψους· τῶν δὲ, πληρουμένων κοιλότητας, ὁποία διὰ Χριστοῦ γέγονεν ἡ τῆς εὐσεβείας ὁδὸς, ἄβατος πρότερον ὑπὸ τῶν κοσμοκρατόρων τοῦ σκότους ὑπάρχουσα ταῖς γεώδεσιν ἐγκαταδησάντων ἡμᾶς ἡδοναῖς. Δόξαν δὲ κυρίου καλεῖ τὸν Υἱὸν, ὡς ὑπὲρ πᾶσαν ὄντα τὴν κτίσιν καὶ τῆς αὐτῆς θεότητος τῷ Πατέρι. Τοῦτο δὲ καὶ γενόμενος ἄνθρωπος ἔδειξε θαυματουργῶν ἀεὶ, καὶ τὴν κτίσιν μεταπλάττων τῷ ῥήματι, γενόμενος πᾶσι σωτήριον, τῶν ἐννόμῳ θυσιῶν ἁμαρτίας καθαιρεῖν μὴ δυναμένων. Ἐν δὲ Χριστῷ τελειούμενοι τῷ τῆς υἱοθεσίας πνεύματι τετιμήμεθα πάντες, τό γε ἧκον εἰς τὴν τῆς χάριτος δωρεὰν, πᾶσιν αὐτὴν ἁπλώσαντος τοῦ Θεοῦ· εἰ καὶ τῷ τῆς ἀπιστίας σκότῳ ταύτην τινὲς οὐ προσήκαντο. Μηδὲν δὲ ἴδιον ἢ πεπλασμένον λέγειν ὁ προφήτης ἐπιδεικνὺς, Θεοῦ τὸν λόγον ἐκάλεσεν, Τίνα δὲ τρόπον ἔστι τὸ σωτήριον ἰδεῖν τοῦ Θεοῦ, διδάσκει καταφρονῆσαι δεῖν τῶν φαινομένων, ὡς ἀστάτων εἰπὼν καὶ θᾶττον μαραινομένων, λαβόντας εἰς νοῦν τὸν Θεοῦ λόγον μόνον ὡς ἀεὶ ζῶντα, καὶ μένοντα, καὶ πρόξενον ὄντα τῆς αἰωνίου ζωῆς. Εἴποις δ' ἂν ῥῆμα Κυρίου καὶ τὴν ἐντολὴν τὴν αὐτοῦ τοῦ Σωτῆρος εἰπόντος·","english":"He has taken his discourse as if from a highway that has some parts uphill and some parts hollow, and for this reason is hard to travel; such a road would become smooth when the heights are leveled down and the hollows are filled up—which is the kind of road of piety that has come about through Christ, formerly impassable because the rulers of darkness had bound us fast to earthly pleasures. He calls the Son the glory of the Lord, as being above all creation and of the same divinity as the Father. This he showed also when he became man, always working wonders and reshaping creation by his word, becoming salvation for all, since the sacrifices under the law were unable to remove sins. But we who are being perfected in Christ have all been honored with the Spirit of adoption, as far as concerns the gift of grace, God having spread it out for all; even if some did not receive it because of the darkness of unbelief. And showing that the prophet says nothing of his own or fabricated, he called the word God's. And in what manner the salvation of God may be seen, he teaches that one must despise things that appear, saying they are unstable and wither more quickly, and take into mind only the word of God as always living and abiding and the procurer of eternal life. And you might call the word of the Lord also the commandment of the Savior himself when he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":459,"ref":"p459","source":"\"Ἀμὴν λέγω ὑμῖν, ἐάν τις τὸν ἐμὸν λόγον τηρήσῃ, θάνατον οὐ μὴ ἴδῃ εἰς τὸν αἰῶνα.\" Τινὲς δέ φασιν, ὡς προσταχθεὶς ὁ προφήτης κηρύξαι μεγαλοφώνως τὴν εἰς πάντας ἥξουσαν χάριν, ἀπὸ συμπαθείας τῆς πρὸς τὸ ἔθνος ἑαυτοῦ, μηδὲν ἔχειν ἐξαιρετὸν μέλλοντος, ὡς ἡνίκα κλῆρος ὑπῆρχε Θεοῦ, ἀποβλήτου δὲ τῆς τοιαύτης ἐσομένου τιμῆς ἐκκοπεὶς τὴν διάνοιαν, τί δέοι βοήσειν ἔλεγεν. Ἐφ' οἷς Θεὸς τὴν τοσαύτην μὴ χωρήσαντι χάριν φησὶ, Πᾶς ἄνθρωπος χόρτος. Καὶ σὺ γὰρ, φησὶν, ὁ τοῖς ἐμοῖς διακονούμενος ῥήμασιν, ὑπὸ τῆς σαρκὸς τὸν νοῦν ἐπισκιαζόμενος, χωρεῖν οὐδὲ δυνήσῃ. Πλὴν πᾶσα, φησὶν, ὑπόληψις ἀνθρωπίνη\n\nταχέως παυθήσεται, οἱ ἐμοὶ δὲ περὶ τῆς εἰς πάντας χάριτος κυρωθήσονται λόγοι. Τοῦτο καὶ Παῦλος νοήσας ἔλεγεν· \"Ὢ βάθος πλούτου καὶ σοφίας!\" Τοιγαροῦν ἐπιλύσας αὐτῷ τὴν ἀμφιβολίαν, ἀφ' ὕψους τῆς διανοίας ἐφεξῆς κηρῦξαι παρακελεύεται. θκ ʹ. Ἐπ' ὄρος ὑψηλὸν ἀνάβηθι, ὁ εὐαγγελιζόμενος Σιών. Ὕψωσον ἐν ἰσχύϊ τὴν φωνήν σου, ὁ εὐαγγελιζόμενος Ἱερουσαλήμ. Ὑψώσατε· μὴ φοβεῖσθε. Εἶπον ταῖς πόλεσιν Ἰούδα· Ἰδοὺ Θεὸς ὁ ὑμῶν, ἰδοὺ Κύριος. Κύριος μετὰ ἰσχύος ἔρχεται, καὶ ὁ βραχίων μετὰ κυρίας. Ἰδοὺ ὁ μισθὸς αὐτοῦ μετὰ αὐτοῦ9, κ.τ.λ. Ἀκολούθως μετὰ τὴν ἐν τῇ ἐρήμῳ βοῶσαν φωνὴν, τὰ περὶ τῶν εὐαγγελιστῶν καὶ τῆς Χριστοῦ παρουσίας ἐπήγαγεν. Ὁ δὲ Ἀκύλας φησίν· Ἐπ' ὄροςὑψηλὸν ἀνάβηθι, ἑαυτῇ εὐαγγελιζομένη Σιών. Καὶ ἐπάρων ἱσχυρῶς τὴν, φωνὴν εὐαγγελισαμένη Ἱερουσαλήμ. Καὶ οἱ λοιποὶ δὲ συμφώνως, ὡς πρὸς ἔμψυχον τὴν Ἱερουσαλὴμ καὶ τὴν Σιὼν ἀποτείνονται. Ἐπὶ ποῖον οὖν ἄνεισιν ὄρος ἡ Σιὼν, ἡ καὶ αὐτὴ ὄρος λεχθεῖσα;","english":"Amen, I say to you, if anyone keeps my word, he will never see death.” But some say that the prophet, when commanded to proclaim aloud the grace that was to come to all, out of compassion for his own nation, since nothing of the future remained exceptional to it—as when the inheritance was God’s—and since it was to be cast off, having been struck in mind from such honor, said, “What need is there to cry out?” To these things God says to him who did not grasp so great a grace, “All flesh is grass.” And you too, he says, who minister to my words, your mind overshadowed by the flesh, will not be able to grasp it. Nevertheless, he says, every human supposition will quickly cease, but my words concerning the grace that comes to all will be confirmed. Paul also, understanding this, said, “O the depth of riches and wisdom!” Therefore, having resolved his doubt, he urges him to proclaim from the height of understanding in what follows. 29. Go up on a high mountain, you who bring good news to Zion. Lift up your voice with strength, you who bring good news to Jerusalem. Lift it up; do not fear. Say to the cities of Judah: Behold your God, behold the Lord. The Lord comes with strength, and his arm with dominion. Behold, his reward is with him, etc. Consequently, after the voice crying in the wilderness, he added the things concerning the evangelists and the coming of Christ. But Aquila says: Go up on a high mountain, you who bring good news to Zion for herself. And lifting up your voice strongly, you who have brought good news to Jerusalem. And the rest likewise address Jerusalem and Zion as to something animate. To what mountain, then, does Zion go up, she who herself was also called a mountain?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":460,"ref":"p460","source":"κατὰ τὸ, \"Ὄρος Σιὼν τοῦτο ὃ κατεσκήνωσας ἐν αὐτῷ.\" Ἔοικε τοίνυν δηλοῦν τὸν τῶν ἀποστόλων χορὸν, οὓς καὶ ἄνω καρδίαν ἔφησεν Ἱερουσαλὴμ, ὡς ἂν ἐκ τοῦ ἐκ περιτομῆς ἐξειλεγμένου λαοῦ, οἳ καὶ τὸ σωτήριον τοῦ Θεοῦ παρεδέξαντο ἐπηρμένοι τινὲς ὄντες, καὶ τῷ μονογενεῖ παρεικασθέντες ὄρει καὶ αὐτῷ χρηματίζοντι· ἐφ' ὃν ἀνιέναι κελεύονται, τοῦ Χριστοῦ τὴν παρουσίαν κηρύξοντες, κἄν τινες ἐπαναστῶσι, δεδιέναι μηδέν· ἤγουν μὴ λάθρα διδάσκειν κελεύει, δημοσιεύειν δὲ τὸ κήρυγμα, καὶ ποιῆσαι πᾶσιν ἐξάκουστον. κατὰ τὸ, \"Ὃ ἀκούετε εἰς τὸ οὖς, ἐπὶ τῶν δωμάτων κηρύξατε.\" Ὃ καὶ ἕλεγον προσευχόμενοι· \"Καὶ νῦν, Κύριε, ἔπιδε ἐπὶ τὰς ἀπειλὰς αὐτῶν, καὶ δὸς τοῖς δούλοις σου μετὰ παῤῥησίας λαλεῖν τὸν λόγον σου.\" Καὶ τὸ ἰδοὺ δὲ λέγων, φασὶ, τὸ μὴ μετὰ μακρὰν ἥξειν δηλοῖ, μονονουχὶ πλησίον ὄντα δεικνύς. Ἤγουν ταῖς πόλεσιν Ἰούδα κελεύει βοᾷν, ταῖς τούτων δηλονότι συναγωγαῖς, ὡς οὗτος ἐκεῖνος ὁ πρόπαλαι προσδοκώμενος, φωναῖς ἁγίων προκαταγγελθεὶς προφητῶν. Ἐν ταυτῷ δὲ καὶ τὴν αὐτοῦ παρουσίαν ἐδήλωσεν, μετὰ μεγάλης ἰσχύος ἥξειν εἰπὼν καὶ κυριακῆς αὐθεντίας, ὅτε πρὸς τὰ ἔργα καὶ τὸν μισθὸν ἑκάστῳ παρέξεται. Καθάπερ ἔλεγε· \"Μέλλει γὰρ ὁ Υἱὸς τοῦ ἀνθρώπου ἔρχεσθαι ἐν τῇ δόξῃ τοῦ Πατέρος αὐτοῦ, καὶ ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ.\" Τινὲς δὲ καὶ ταῦτα ἐπὶ τῆς προτέρας ἐδέξαντο παρουσίας, δεικνύντα μὴ καθ' ἕνα τῶν προφητῶν ἥξειν αὐτὸν, οἳ καὶ θαυματουργοῦντες ηὔχοντο. Χριστὸς δὲ κατ' αὐθεντίαν ἤλαυνε πάθη καὶ δαίμονας. Ὅτι δὲ οὐκ ἄκαρπον ὑπὲρ ἡμῶν ὑπέμεινε τὸν σταυρὸν δηλοῖ, λέγων·","english":"According to the passage, \"This is Mount Zion which you have made your dwelling in it.\" It seems, then, to indicate the choir of the apostles, whom he also called above the heart of Jerusalem, as being from the people chosen out of the circumcision, who also received the salvation of God, being certain exalted ones, and likened to the only-begotten mountain and bearing that name; to which they are commanded to ascend, to proclaim the coming of Christ, and even if some rise up against them, to fear nothing; that is, he commands them not to teach in secret, but to make the proclamation public and to make it heard by all. According to the passage, \"What you hear in the ear, proclaim on the housetops.\" Which they also said when praying: \"And now, Lord, look upon their threats, and grant to your servants to speak your word with boldness.\" And by saying \"behold,\" they say, he indicates that he will come not after a long time, showing him to be all but near. That is, he commands the cities of Judah to cry out, clearly their synagogues, that this is the one long expected of old, foretold by the voices of the holy prophets. At the same time he also made clear his coming, saying that he will come with great power and lordly authority, when he will render to each according to his works and his reward. As he said: \"For the Son of Man is about to come in the glory of his Father, and he will repay each one according to his works.\" But some received these things also of the former coming, showing that he would not come as one of the prophets, who also prayed while working wonders. But Christ by his own authority drove out passions and demons. That he did not endure the cross for us without fruit he makes clear, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":461,"ref":"p461","source":"Ἰδοὺ ὁ μισθὸς αὐτοῦ μετ' αὐτοῦ. Ἔλεγεν γάρ· \"Ἐὰν μὴ ὁ κόκκος τοῦ σίτου πεσὼν εἰς τὴν γῆν ἀποθάνῃ, αὐτὸς μόνος μένει. Ἐὰν δὲ ἀποθάνῃ, καρπὸν πολὺν φέρει.\" Καὶ πάλιν· \"Ἐὰν ὑψωθῶ ἐκ γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν.\" Καὶ Παῦλος δέ φησιν· \"Ὑπέμεινε σταυρὸν αἰσχύνης καταφρονήσας. Διὸ καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσε, καὶ ἐχαρίσατο αὐτῷ τὸ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι αὐτοῦ,\" καὶ τὰ ἑξῆς. Καὶ ὁ Δαβὶδ δὲ προὔλεγεν· \"Πάντα τὰ ἔθνη ὅσα ἐποίησας ἥξουσι, καὶ προσκυνήσουσιν ἐνώπιόν σου.\" Τὸ δὲ, Ὡς ποιμὴν ποιμανεῖ τὸ ποίμνιον αὐτοῦ, ὁμολογουμένως τῆς προτέρας ἐστὶ παρουσίας. Ὡς Θεὸς μὲν γὰρ κρινεῖ, ὡς δὲ μορφὴν δούλου λαβὼν ποιμαίνειν τὸ ποίμνιον εἴρηται ὁ λέγων, Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός. Βραχίονα δὲ αὐτοῦ καλεῖ, φασὶ, τὴν θεότητα, δι' οὗ συνάξειν ἄρνας, καὶ ἐν γαστρὶ ἐχούσας παρακαλέσειν εἴρηται. Ἄρνας τοῦ λόγου δηλοῦντος τοὺς ἀρτιγενεῖς ἐν Χριστῷ. Διόπερ Ἀκύλας ἀρνία φησίν. Εἴη δ' ἂν ὁ νέος λαός. Οὐ γὰρ ἔφη κριοὺς, ἢ τράγους, ἢ πρόβατα ἐντελῆ, περὶ ὧν ἕτερος τοιαῦτα διδάσκει προφήτης λέγων· \"Τὰ δὲ λέγει Κύριος· Ἰδοὺ ἐγὼ κρινῶ ἀναμέσον προβάτου καὶ προβάτου, καὶ κριῶν καὶ τράγων.\" Καί· \"Οὐχ ἱκανὸν ὑμῖν, ὅτι τὴν καλὴν νομὴν νέμεσθε, καὶ τὰ κατάλοιπα τοῖς ποσὶν ὑμῶν κατεπατεῖτε; καὶ τὸ καθεστηκὸς ὕδωρ ἐπίνετε; καὶ τὸ λοιπὸν τοῖς ποσὶν ὑμῶν ἐταράσσετε;\" Καὶ πάλιν· \"Ἰδοὺ ἐγὼ κρίνω ἀνὰ μέσον προβάτου ἰσχυροῦ. Ἐπὶ ταῖς πλευραῖς καὶ τοῖς ποσὶν ὑμῶν διωθεῖσθε, καὶ τοῖς κέρασιν ὑμῶν","english":"Behold, his reward is with him. For he said: \"Unless the grain of wheat falls into the earth and dies, it remains alone. But if it dies, it bears much fruit.\" And again: \"If I am lifted up from the earth, I will draw all to myself.\" And Paul also says: \"He endured the cross, despising the shame. Therefore God also highly exalted him, and granted him the name that is above every name, so that in the name of him,\" and so on. And David also foretold: \"All the nations, as many as you have made, shall come and worship before you.\" But the phrase, \"As a shepherd he will shepherd his flock,\" is admittedly of the former coming. For as God he will judge, but as one who took the form of a servant it is said that he shepherds the flock—the one who says, \"I am the good shepherd.\" And his arm, they say, he calls his divinity, by which he is said to gather the lambs and to comfort those with young in the womb. The lambs, the word indicating those newly born in Christ. Therefore Aquila says \"little lambs.\" And it would be the new people. For he did not say rams, or goats, or perfect sheep, concerning which another prophet teaches such things, saying: \"But the Lord says these things: Behold, I judge between sheep and sheep, and between rams and goats.\" And: \"Is it not enough for you that you graze the good pasture, and trample the remainder with your feet? And you drink the settled water, and the rest you trouble with your feet?\" And again: \"Behold, I judge between a sheep and a strong sheep. You thrust with your sides and your feet, and with your horns","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":462,"ref":"p462","source":"ἐκερατίζετε, καὶ τὸ ἠσθενηκὸς ἐξεθλίβετε.\" Διὸ καὶ οἱ ποιμένες αὐτῶν διαβάλλονται παρ' αὐτῷ, Τὰ δὲ λέγει Κύριος, λέγοντι· \"Ὦ ποιμένες Ἰσραὴλ,μὴ βόσκουσιν οἱ ποιμένες ἑαυτούς; οὐ τὰ πρόβατα βόσκουσιν οἱ ποιμένες; Ἰδοὺ τὸ γάλα κατεσθίετε. Καὶ τὰ ἔρια περιβάλλεσθε.\" Καὶ τὸ παχὺ σφάζετε· καὶ τὰ πρόβατά μου οὐ βόσκετε. Ἐπεὶ τοίνυν ἠτάκτει τὰ πρόβατα, οἱ δὲ ποιμένες ἐλυμαίνοντο αὐτὰ, τοῖς ποιμέσι μετάστασιν ἀπειλεῖ, λέγων· \"Καὶ ἀποστρέψω ὑμᾶς τοῦ μὴ ποιμαίνειν τὰ πρόβατά μου.\" Καὶ ἐπιλέγει· \"Ἰδοὺ ἐγὼ αὐτὸς ἐκζητήσω τὰ πρόβατά μου.\" 2344 προφήτης. Ἀπὸ πολλῆς δόξης καὶ ἐν κράτει ἰσχύος οὐδέν σε ἔλαθεν. Εἴρηται γὰρ ἀλλαχοῦ· \"Ἀριθμηταί εἰσιν αὐτῷ σταγόνες ὑετοῦ.\" κ λαʹ. Μὴ γὰρ εἴπῃς, Ἰακὼβ, καὶ τί ἐλάλησας, Ἰσραήλ; ἀπεκρύβη ἡ ὁδός μου ἀπὸ τοῦ Θεοῦ, καὶ ὁ Θεός μου τὴν κρίσιν ἀφεῖλε, καὶ ἀπέστη, καὶ νῦν οὐκ ἔγνως; Εἰ μὴ ἤκουσας, Θεὸς αἰώνιος, Θεὸς ὁ κατασκευάσας τὰ ἄκρα τῆς γῆς, οὐ πεινάσει, οὐδὲ κοπιάσει, οὐδὲ ἔστιν ἐξέρευσις τῆς φρονήσεως αὐτοῦ9, κ.τ.λ. Ὁ Σύμμαχος· Διὰ τί λέγεις, Ἰακὼβ, καὶ λαλεῖς, Ἰσραήλ; καὶ οἱ λοιποὶ συμφώνως. Μετὰ δὲ τὴν ἀποδοθεῖσαν θεολογίαν, ἐπιτιμᾷ τοῖς μὴ νομίζουσι τὰς ἑαυτῶν πράξεις ἐφορᾷν τὸν Θεὸν, ἐκ τοῦ προτέρου λαοῦ. Νομίζεις, φησὶ, λανθάνων μὴ ὑποκεῖσθαι κρίσει Θεοῦ, καίτοι ἀρτίως ἤκουες πρὸς Θεὸν εἰρημένον, Ἐν κράτει ἰσχύος οὐδέν σε ἔλαθεν. Πλὴν εἰ καὶ μὴ πρότερον μήτε ἔγνως, μήτε ἤκουσας, μάθε νῦν· ἤγουν, εἰ δὲ φὴς μὴ γινώσκειν, εἰ μὴ ἀκούσειας· τῇ σῇ προσποιήσει συντρέχων ἐρῶ. Ἤγουν, ἐρεῖς ὡς οὐκ ἔγνως.","english":"You were butting with your horns and thrusting aside the weak. Therefore their shepherds are also denounced by him, in the words, \"Thus says the Lord,\" saying: \"O shepherds of Israel, do the shepherds feed themselves? Do the shepherds not feed the sheep? Behold, you eat the milk and clothe yourselves with the wool.\" And you slaughter the fat, and my sheep you do not feed. Since, then, the sheep were disorderly and the shepherds were maltreating them, he threatens the shepherds with removal, saying: \"And I will turn you away from shepherding my sheep.\" And he adds: \"Behold, I myself will seek out my sheep.\" The prophet. From great glory and in might of strength nothing escaped you. For it is said elsewhere: \"The drops of rain are numbered to him.\" [Chapter] 29. For do not say, Jacob, and why have you spoken, Israel? My way has been hidden from God, and my God has taken away my judgment, and has departed, and now you did not know? Have you not heard, the eternal God, the God who established the ends of the earth, will not hunger, nor will he grow weary, nor is there any searching out of his understanding, etc. Symmachus: Why do you say, Jacob, and speak, Israel? And the rest agree. After the theology that has been set forth, he rebukes those who do not think that God oversees their deeds, from the former people. You think, he says, that by escaping notice you are not subject to God's judgment, although just now you heard it said to God, \"In might of strength nothing escaped you.\" Nevertheless, even if you neither knew nor heard before, learn now—that is, but if you claim not to know, unless you should hear; concurring with your pretense, I will speak. That is, you will say that you did not know.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":463,"ref":"p463","source":"Οὐκοῦν, εἰ μὴ ἤκουσας, ἴσθι ὡς ὁ Θεὸς ὁ αἰώνιος, οὐ μόνον οὐρανὸν, ἀλλὰ καὶ πᾶσαν συνέχει τὴν γῆν. Καὶ πῶς δυνήσῃ τοῦτον λαθεῖν; Ἀντὶ δὲ τοῦ, οὐ κοπιάσει, οὐκ ἐξελύθη, φασὶν οἱ λοιποί. Πρὸς τῷ δὲ μὴ ἀσθενεῖν, μηδέ τι ἔχειν ἀνθρώπινον καὶ ἀκατάληπτον ἔχει τὴν γνῶσιν, δι' ἧς μέχρι καὶ τῶν κατὰ μέρος ἡ τούτου διέρχεται πρόνοια, εὐεκτεῖν μὲν ἔσθ' ὅτε ποιοῦσα τοὺς πένητας, τὴν δὲ τρυφὴν τῶν ἐν πλούτῳ κολάζουσα λύπῃ καὶ φροντίσι βιωτικαῖς. Ἐπιβάλλει δὲ καὶ τοῖς ἐν ἀκμῇ τὴν ἐξ ἀῤῥωστημάτων ἀσθένειαν· ἐκ δὲ τῶν ἐναντίων οἱ Θεὸν ἐν μαρτυρίαις ἢ διωγμοῖς ὑπομείναντες, κατὰ τὴν παροῦσαν ἀσθενοῦντες ζωὴν, τοσαύτης ἀξιοῦνται μεταβολῆς, ὡς ἐλευθέρους προσαναπτῆναι πρὸς οὐρανόν. Ὁ γὰρ ἀετὸς ὑψιπέτης ἐστὶ, καὶ ἀντωπεῖ ταῖς τοῦ ἡλίου μαρμαρυγαῖς, γῆράς τε τὸ φυσικὸν ἀποδύεται κατὰ τό· \"Ἀνακαινισθήσεται ὡς ἀετοῦ ἡ νεότης σου.\" \"Κατεργάζεται γὰρ ἡ μὲν ὑπομονὴ δοκιμήν· ἡ δὲ δοκιμὴ ἐλπίδα· ἡ δὲ ἐλπὶς οὐ καταισχύνει.\" Διὸ καὶ τὴν ἰσχὺν ἀλλάξουσι τὸν θνητὸν βίον μεταβαλόντες, καὶ εἰς ἀγγελικὴν μεταστάντες ζωήν. Διὰ γὰρ τῶν ἀετῶν, ταῖς οὐρανίοις αὐτοὺς ἀπεικάζει δυνάμεσιν, ἃς πτερωτοῖς ἀφωμοίωσεν. Διὰ τοῦτο ἄρα καὶ τῶν ἐν ὕδασι καθαρὰ τὰ πτερύγια. Οὕτως ἄρα κἀν τῷ παρόντι βίῳ μερικὴ κρίσις ἐστὶ, καὶ καθολικὴ ἐν τῷ μέλλοντι, κἂν μὴ τοῦτο σὺ νενόμικας, Ἰσραήλ. Διὸ σοὶ μὲν ταῦτα, τοῖς δὲ λοιποῖς ἔθνεσι κατάλληλα προσφωνῶ. ΚΕΦΑΛ. ΜΑʹ. αζʹ. Ἐγκαινίζεσθε πρός με, νῆσοι. Οἱ γὰρ ἄρχοντες ἀλλάξουσιν ἰσχύν. Ἐγγισάτωσαν, καὶ λαλησάτωσαν ἅμα, τότε κρίσιν ἀναγγειλάτωσαν.","english":"If then you have not heard, know that the eternal God not only holds together heaven but also the whole earth. And how will you be able to escape his notice? Instead of \"he will not grow weary, he will not be exhausted,\" the others say. Besides not being weak, and having nothing human, he also has knowledge that cannot be grasped, through which his providence extends even to individual things, sometimes making the poor strong, and punishing the luxury of those in wealth with grief and worldly cares. He also inflicts weakness from sicknesses upon those in their prime; and conversely, those who endured for God in testimonies or persecutions, being weak in the present life, are deemed worthy of so great a change as to fly up freely to heaven. For the eagle is high-flying and gazes at the gleams of the sun, and sloughs off its natural old age according to the saying: \"Your youth will be renewed like the eagle's.\" \"For endurance produces proven character, and proven character produces hope, and hope does not put to shame.\" Therefore they will also exchange their strength, changing their mortal life and passing over to an angelic life. For through the eagles he likens them to the heavenly powers, which he compared to winged creatures. For this reason, then, even those in the waters have clean feathers. So then, even in the present life there is a partial judgment, and a universal one in the age to come, even if you, Israel, have not considered this so. Therefore I address these things to you, and fitting words to the remaining nations. CHAPTER 41, 17. Be renewed toward me, you islands. For the rulers will exchange strength. Let them draw near and speak together, then let them proclaim judgment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":464,"ref":"p464","source":"Τίς ἐξήγειρεν ἀπὸ ἀνατολῶν δικαιοσύνην, ἐκάλε σεν αὐτὴν κατὰ πόδας αὐτοῦ, καὶ πορεύεται; Δώσει ἐναντίον ἐθνῶν, καὶ βασιλεῖς ἐκστήσει. Καὶ δώσει εἰς γῆν τὰς μαχαίρας αὐτῶν, καὶ ὡς φρύγανα ἐξωσμένα τὰ τόξα αὐτῶν, καὶ διώξεται αὐτοὺσ9, κ.τ.λ. Ἐγκαινίζεσθε πρός με, νῆσοι, ἀνθ' οὗ Σύμμαχος μὲν, Δουλεύσατε, φησὶν, ἐπ' ἐμοῦ, νῆσοι, Ἀκύλας δὲ καὶ Θεοδοτίων, Κωφεύσατε πρός με. Σιγᾷν γὰρ αὐταῖς ἐκέλευσεν, ὡς ἂν ἐπήκοοι γένοιντο θείας ὁμιλίας καὶ σωτηρίου κηρύγματος, νήσους λέγων τὰς ἐξ ἐθνῶν Ἐκκλησίας ᾗ ἁλμυρὰ τοῦ βίου περιέχει κακία, καὶ τῶν ἐπανισταμένων τὰ κύματα. Ἀλλ' εἰσὶν ἀσφαλεῖς, ὡς ἐπὶ πέτραν βαίνουσαι, τὸν Χριστόν. Διὸ οὐ σαλεύονται. Ἄνω δὲ τοὺς ὑπομένοντας Κύριον τὴν ἰσχὺν ἀλλάξειν εἰπὼν, ἐνταῦθα λέγει, Ἄρχοντες, ἤγουν ἔθνη, ἀλλαξάτωσαν ἰσχὺν, κατὰ Σύμμαχον (ὅπερ τοῖς ὑπομένουσι Κύριον τοῦτο νήσοις ἐπιτάττων καὶ ἔθνεσιν), ὡς ἂν ἐπὶ τὸ κρεῖττον τὴν ἀπὸ χείρονος ἰσχὺν\n\nμεταβάλοιεν. Τινὲς δέ φασιν ὡς ἔσθ' ὅτε νῆσοι καλοῦνται πόλεις καὶ κῶμαι, πλατεῖαν ἔχουσαι κύκλῳ γῆν ἀνήρωτον καὶ κεχερσωμένην, οἵας τὰς Ἰδουμαίων εἶναί φασι, καὶ Μωαβιτῶν, ὡς ἐν ἐρήμῳ κειμένας, αἷς προσφωνεῖ παράδειγμα λαβὼν αὐτὰς τῆς τῶν ἄλλων εἰδωλολατρῶν μανίας, τὴν τῶν ἐθνῶν πρόσληψιν ἐκ μέρους δηλῶν, ἃ βούλεται πρὸς καινότητα μεταβῆναι ζωῆς τὴν παλαιώσασαν αὐτὰ καταλείψαντα πλάνην, ἵνα γένωνται παρθένος ἁγνὴ, μὴ ἔχουσαι σπίλον ἢ ῥυτίδα. Ὧν οἱ ἄρχοντες ἀλλάττουσι τὴν ἰσχὺν, ὡς τῶν ἐν νόμῳ κρείττους γενόμενοι, καὶ καθάπαξ δυνάμει πνευματικῇ διαφέροντες.","english":"Who has raised up righteousness from the east, called it to follow at his feet, and it goes? He will give before the nations, and he will astonish kings. And he will give their swords to the earth, and their bows as stubble driven out, and he will pursue them, etc. Be renewed before me, you islands—in place of which Symmachus says, Serve me, you islands, and Aquila and Theodotion, Be silent before me. For he commanded them to be silent, so that they might become attentive to divine converse and the saving proclamation, calling the Churches from the nations \"islands,\" encompassed by the bitter evil of this life and by the waves of those who rise up against them. But they are safe, as walking upon a rock, Christ. Therefore they are not shaken. Above, having said that those who wait upon the Lord will exchange their strength, here he says, Rulers, that is, nations, let them exchange strength, according to Symmachus (commanding this to the islands and nations that wait upon the Lord), so that they might change their strength from worse to better. But some say that sometimes cities and villages are called islands, having broad land around them untilled and fallow, such as they say belong to the Idumeans and Moabites, as lying in the desert, to which he addresses himself, taking them as an example of the madness of the other idolaters, partially indicating the reception of the nations, which he wishes to pass over to newness of life, leaving behind the ancient error that had made them old, so that they may become a pure virgin, having no spot or wrinkle. Their rulers exchange their strength, as having become better than those under the law, and altogether excelling in spiritual power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":465,"ref":"p465","source":"Τινὲς δέ φασιν ὡς ψυχαῖς παλαιωθείσαις ἐν ἡδοναῖς τὰς ψυχικὰς αὐτῶν ἀναλαβεῖν συμβουλεύει δυνάμεις, ἀπονιψαμένας τὸ τῶν παθῶν ἀλμυρὸν, τοῦτ' ἔστι τὸν παλαιὸν ἄνθρωπον, καὶ τὸν νέον ἐνδυσαμένας, κατὰ τὸ Παύλῳ δοκοῦν. Εἶθ' ἑξῆς φησιν· Ἐγγισάτωσαν καὶ λαλησάτωσαν ἅμα, τὰ ἔθνη καλῶν πρὸς ἑαυτὸν ὁ Θεὸς, καὶ ταῦτα λέγειν τε καὶ φρονεῖν ἐν Ἐκκλησίᾳ διδάσκων, κεκριμένως τε τὸ Χριστοῦ καταγγέλλειν μυστήριον. Τῶν γὰρ ἐξ Ἱερουσαλὴμ κρίσιν ὀνομαζόντων τὸν νόμον, ἀντεξάγων αὐτῷ τὸ σωτηρίον κήρυγμα κρίσιν ἐκάλεσεν. Οὐ γὰρ δικαιοσύνης ἔχει σκιὰν, ἀλλὰ τὴν ἀληθῆ τοῦ Θεοῦ δικαιοκρισίαν, ἣν οἱ νέοι παρὰ Χριστοῦ μαθόντες διδάσκουσιν ἄρχοντες, βούλησιν οὖσαν τοῦ Θεοῦ καὶ Πατέρος. Τινὲς δέ φασιν, ὡς τὸν περὶ κρίσεως λόγον βούλεται τὰ ἔθνη μαθόντα καὶ ἑτέροις ἀπαγγέλλειν, γνῶναί τε τίς ἐξήγειρεν ἀπὸ ἀνατολῶν δικαιοσύνην. Δικαιοσύνης γὰρ ἔργον τὸ μὴ μόνον Ἰουδαίους, ἀλλὰ καὶ τὰ λοιπὰ τῶν ἐθνῶν ἐπιγνῶναι τὸν Κύριον. Ὁ δὲ θεῖος Ἀπόστολος καὶ τὸν Χριστὸν δικαιοσύνην καλεῖ λέγων· \"Ὃς ἐγενήθη ἡμῖν σοφία ἀπὸ Θεοῦ, δικαιοσύνη τε καὶ ἁγιασμὸς, καὶ ἀπολύτρωσις.\" Οὕτω δὲ καὶ τὸν εὐαγγελικὸν καλεῖ λόγον, λέγων· Οὐ γὰρ ἐπαισχύνομαι τὸ Εὐαγγέλιον δύναμίν τε καλέσας Θεοῦ ἐπάγει· Δικαιοσύνη γὰρ Θεοῦ ἐν αὐτῷ ἀποκαλύπτεται. Ὃς καὶ ἐξ ἀνατολῶν αὐτὴν ἤγειρε τοῦ φωτὸς εἰς τὸ ἕπεσθαι αὐτῷ, δοὺς αὐτὴν τῶν ἐθνῶν ἐναντίον, ὡς θορυβηθῆναι τὰ πρῶτα τοὺς αὐτῶν βασιλεῖς διωγμοὺς τοῖς ἔχουσιν αὐτὴν ἐπεγείραντας, ἡττηθῆναι δὲ πρὸς ταύτης ὑπερμαχοῦντος Θεοῦ.","english":"Some say that he advises souls grown old in pleasures to take up their own spiritual powers, having washed away the saltiness of the passions—that is, the old man—and having put on the new, according to what Paul holds. Then he says next: Let them draw near and let them speak together, God calling the nations to himself, and teaching them both to say and to think these things in the Church, and to proclaim the mystery of Christ in a judged manner. For since those from Jerusalem call the law \"judgment,\" he, setting against it the saving proclamation, called it \"judgment.\" For it has not the shadow of righteousness, but the true righteous judgment of God, which the new rulers, having learned from Christ, teach, being the will of God and the Father. Some say that he wishes the nations, having learned the word concerning judgment, to announce it to others also, and to know who has raised up righteousness from the east. For it is the work of righteousness that not only Jews but also the rest of the nations come to know the Lord. And the divine Apostle also calls Christ righteousness, saying: \"Who became for us wisdom from God, both righteousness and sanctification, and redemption.\" And so he also calls the evangelical word, saying: \"For I am not ashamed of the Gospel,\" and having called it the power of God he adds: \"For the righteousness of God is revealed in it.\" Who also raised it up from the east of the light to follow him, giving it before the nations, so that their kings were first thrown into confusion, having stirred up persecutions against those who have it, and were defeated by it, with God fighting in its defense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":466,"ref":"p466","source":"Αὐτὸς γὰρ τὰ πολεμικὰ τούτων φρυγάνων δίκην ἠφάνισεν, ὁδὸν ὁμαλίσας, ὡς ἐν εἰρήνῃ διελθεῖν τοὺς πόδας αὐτοῦ, τὴν δικαιοσύνην ἀπὸ γενεῶν καλέσας ἀρχαίων, δι' ἧς ἐπ' ἐσχάτων ῥυσάμενος ἡμᾶς ἀπὸ τῆς φθορᾶς, καὶ τῆς τοῦ διαβόλου πλεονεξίας, ἐδικαίωσε διὰ πίστεως φωτίσας ἐσκοτισμένους διὰ προφήτου λέγων· \"Καὶ ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις τὸ ὄνομα μου ἥλιος δικαιοσύνης.\" Αὐτὸς οὖν ἐκάλεσεν αὐτὴν ἐμφανισθῆναι τοῖς ἐπὶ γῆς, τοῦτ' ἔστιν ἐλθεῖν παρεσκεύασε, ὡς καὶ πορεύεσθαι κατὰ πόδα τοῦ κεκληκότος. Κατ' ἴχνος γὰρ ἐβάδιζε τοῦ Θεοῦ καὶ Πατέρος, τὰ ἐκείνου ἔργα πληρῶν, ἐν ἰδίᾳ τε τοῦτον φύσει δεικνύς. Ἦν γὰρ ἴσος αὐτῷ. Διό φησιν· \"Εἰ οὐ ποιῶ τὰ ἔργα τοῦ Πατέρος μου, μὴ πιστεύετέ μοι,\" καὶ τὰ ἑξῆς. Τῇ αὐτοῦ δὲ θελήσει ἀκολουθῶν, μᾶλλον δὲ θέλησις ὢν τοῦ Πατέρος, ἔλεγεν Ἰουδαίοις· \"Ὑμεῖς κατὰ τὴν σάρκα κρίνετε, ἐγὼ οὐ κρίνω οὐδένα.\" Καί· \"Ἐὰν κρίνω ἐγὼ, ἡ κρίσις ἡ ἐμὴ δικαία ἐστὶν, ὅτι οὐ ζητῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με,\" ὅπερ ἐστὶ κατὰ πόδα χωρεῖν τοῦ Πατέρος, ὅθεν ἔλεγεν· \"Ἐγὼ ἐν τῷ Πατέρι, καὶ ὁ Πατὴρ ἐν ἐμοί.\" Καί· \"Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα.\" Δι' ὧν ἁπάντων, τοὺς ἐξ ἀρχῆς καταδυναστευθέντας ὑπὸ τῶν κοσμοκρατόρων τοῦ σκότους τούτου τῆς τυραννίδος ἀπήλλαξεν· οὓς εἴποις ἂν βασιλέας ἐξεστηκότας ἐπὶ τῇ τοσαύτῃ τοῦ βίου μεταβολῇ, τὴν πτῶσιν ὁρῶντας τὴν ἑαυτῶν, καὶ ὡς φρυγάνοις ἴσοι γεγόνασιν, καὶ πᾶς αὐτῶν κακουργίας ἠσθένησε τρόπος, Χριστοῦ τὰ σκεύη αὐτῶν διαρπάσαντος.","english":"For he himself destroyed their weapons of war like dry sticks, leveling the way so that his feet might pass through in peace, having called righteousness from ancient generations, through which in the last times he rescued us from corruption and from the greed of the devil, and justified us through faith, enlightening those who were in darkness, saying through the prophet: \"And for you who fear my name the sun of righteousness shall rise.\" He himself, then, called her to be made manifest to those on earth—that is, he prepared her to come—so as also to walk in the footsteps of the one who called. For he walked in the track of God the Father, fulfilling his works, and showing him in his own nature. For he was equal to him. Therefore he says: \"If I do not do the works of my Father, do not believe me,\" and the rest. And following his will—or rather, being the will of the Father—he said to the Jews: \"You judge according to the flesh; I judge no one.\" And: \"If I judge, my judgment is just, because I do not seek my own will, but the will of the one who sent me,\" which is to proceed in the footsteps of the Father; whence he said: \"I am in the Father, and the Father is in me.\" And: \"He who has seen me has seen the Father.\" Through all these things he released from that tyranny those who from the beginning had been oppressed by the rulers of this darkness of the world—those whom one might call kings dethroned at so great a change of life, seeing their own fall, and how they have become like dry sticks, and every manner of their wickedness has been weakened, since Christ has plundered their vessels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":467,"ref":"p467","source":"\"Οὐ γὰρ ὠφελήσει, φησὶν, ἐχθρὸς ἐν αὐτῷ, καὶ υἱὸς ἀνομίας οὐ προσθήσει τοῦ κακῶσαι αὐτόν.\" Τῶν οὖν ἐχθρῶν δεδιωγμένων, ἡ ὁδὸς τῶν ποδῶν αὐτοῦ γέγονεν ἐν εἰρήνῃ. Γέγονε γὰρ οὐδὲν ἐμποδὼν οἰκονομοῦντι τὰ καθ' ἡμᾶς. Ἐγὼ τοίνυν, φησὶν, ὁ ἐν ἐσχάτῳ καταδείξας καιρῷ τὴν δικαιοσύνην, κεκληκὼς δὲ αὐτὴν ἀπὸ γενεῶν ἀρχαίων. Τὸ γὰρ Χριστοῦ\n\nμυστήριον ἀπὸ κόσμου προέγνω καταβολῆς, καὶ πῶς δέοι τὴν Ἀδὰμ γενέσθαι διόρθωσιν. Καὶ οὐ θαυμαστὸν, ὅπου καὶ τῶν σωζομένων τὴν διὰ πίστεως προέγνωκε κλῆσιν. \"Οὓς γὰρ ἔγνω, φησὶ, καὶ προώρισε συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ, τούτους καὶ ἐκάλεσεν.\" Οὐκοῦν πολλῷ μᾶλλον ὁ σώσων προέγνωστο. Τινὲς δὲ οὕτως εἰρήκασιν· Αὐτὸς γάρ ἐστιν ὁ καὶ Κῦρον ἐνισχύσας, κατὰ πάντων ἐθνῶν, ὃν καὶ δικαιοσύνην ἐνταῦθα καλεῖ, ἐλευθερώσαντα μὲν τὸν Ἰσραὴλ, ἐκ δὲ τῆς περὶ αὐ τοῦ προῤῥήσεως κατειληφότα τὴν δύναμιν τοῦ Θεοῦ. Καὶ ὡς βουλήσει [Θεοῦ] τὸ κατὰ τῶν ἐθνῶν ἀνεδήσατο κράτος ἴσα φρυγάνοις ἁλόντων, καὶ τὴν πρὸς αὐτὸν ἄγειν ἀναγκασθέντων εἰρήνην. Εἴρηται μὲν οὖν ὁ Κῦρος δικαιοσύνη διὰ ταῦτα, καὶ ὅτι δικαίως αὐτὸν ἐπήγειρε Βαβυλῶνι. Ὁ δὲ καλῶν τοῦδε συμπεράσματος τῆς δικαιοσύνης ἐν τῷ Κύρῳ μὴ ἱσταμένου ἐπὶ τὴν αὐτοδικαιοσύνην Χριστὸν ὁ λόγος ἀνάγεται, ὡς καὶ οἱ πονηροὶ βασιλεῖς ἐν τῇ Γραφῇ ἐπὶ τὸν ἀρχέκακον ἀνάγονται δαίμονα, τῆς ἀκράτου κακίας ἐν ἀνθρώπῳ μὴ χωρουμένης. Περὶ δὲ τῶν μελλόντων, ὡς γεγονότων φησί· Τίς ἐνήργησε καὶ ἐποίησε ταῦτα; δεικνὺς ὡς ἅπερ ὥρισε γενέσθαι Θεὸς, οὕτως ἔσται, ὡς ἤδη γενόμενα· οὐδὲν γὰρ αὐτῶν διαπεσεῖται μὴ πρὸς ἔργον ἀχθέν.","english":"For an enemy will not profit him,\" he says, \"and a son of lawlessness shall not add to harm him.\" Since the enemies have been driven off, the way of his feet has come to be in peace. For nothing stood in the way of him who orders our affairs. \"I, therefore,\" he says, \"who in the last time have shown forth righteousness, and have called it from ancient generations.\" For he foreknew the mystery of Christ from the foundation of the world, and how the correction of Adam was to come about. And it is no wonder, since he also foreknew the calling of those who are saved through faith. \"For those whom he foreknew,\" he says, \"he also predestined to be conformed to the image of his Son, and these he also called.\" Therefore much more was he who was to save foreknown. But some have said thus: For he is the one who also strengthened Cyrus against all the nations, whom he here also calls righteousness—the one who freed Israel, and from the prophecy concerning him grasped the power of God. And as by the will [of God] he bound upon himself the dominion over the nations, like dry sticks of those taken captive, and of those compelled to bring peace to him. Cyrus, then, has been called righteousness for these reasons, and because he justly roused him against Babylon. But since the calling of this conclusion of righteousness does not rest in Cyrus, the account is led up to Christ, the righteousness himself, just as in Scripture the wicked kings are also led up to the demon who is the author of evil, since unmitigated wickedness is not contained in a man. And concerning things to come, he speaks as of things that have happened: \"Who has wrought and done these things?\" showing that whatever God has ordained to come to be, so it shall be, as though already having come to be; for none of them will fall through without being brought to accomplishment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":468,"ref":"p468","source":"Τὸ δὲ πρὸ πάντων εἶναι ἄναρχόν τε καὶ ἀτελεύτητον ὄντα δεικνὺς, Ἐγὼ Θεὸς πρῶτος, φησὶ, καὶ μετὰ ταῦτα. Αὐτὸς γὰρ ὁ καὶ τοῖς ἐξ ἀρχῆς θεοφιλέσι γνωσθεὶς, καὶ ὁμ [ὁ μετὰ τὸν] πρότερον λαὸν τῇ ἐξ ἐθνῶν Ἐκκλησίᾳ πεπιστευμένος. Ὅθεν ἐπήνεγκεν· Ἴδοσαν ἔθνη, καὶ ἐφοβήθησαν. Ἢ ὅτι οὕτω διέθηκα τὸν Ἀσσύριον, ἐπαναστήσας αὐτῷ Κῦρον, ὡς ἀνόνητα γενέσθαι βοηθεῖν ἐκείνῳ βουλόμενα, καὶ τῆς τῶν εἰδώλων ἀσθενείας καταβοᾷν, τοῦ Θεοῦ τὸ κράτος θαυμάζοντα· ἢ ὅτι τῆς προτέρας ἀβλεψίας παυσάμενα, ἔγνωσαν τὸν εἰρηκότα· Ἐγὼ Θεὸς πρῶτος καὶ εἰς τὰ ἐπερχόμενα. Καὶ ἰδόντα ἐφοβήθησαν ἐν ἀρχῇ γενόμενα σοφίας. \"Ἀρχὴ γὰρ σοφίας φόβος Κυρίου.\" Καὶ μέχρι τῶν περάτων τῆς γῆς, καὶ τῶν βαρβαρωτάτων διῆλθε τὸ κήρυγμα, καὶ τῆς θεογνωσίας ὁ φόβος κατὰ τό· Ἐγγισάτωσαν, καὶ λαλησάτωσαν ἅμα. Ἀλλ' ἐκεῖ μὲν ἐκελεύοντο ἀπαντᾷν καὶ λαλεῖν, δηλονότι δοξάζειν Θεόν· ἐνταῦθα δὲ, Ἤγγισαν, καὶ ἦλθον ἅμα κρίνων ἕκαστος τῷ πλησίον βοηθῆσαι. Σώζειν γὰρ οἱ θεοφιλεῖς μεθ' ἑαυτῶν καὶ τοὺς πλησίον ἐπείγονται, ἀγάπης αὐτοὺς νόμῳ τῆς ἀπιστίας ἐξέλκοντες, λέγοντες ὡς Καὶ ἡμεῖς ποτε ἦμεν τέκνα ὀργῆς, εἰδωλολατρείᾳ προσκείμενοι, νῦν δὲ τὸν ὄντως ἐγνωκότες Θεὸν διεσώθημεν, τῆς τῶν εἰδώλων ἀσθενείας κατεγνωκότες δεομένων τοῦ πρὸς στάσιν στηρίζοντος, ὅπερ οὐκ ἔχουσιν οἴκοθεν· ἀλλ' οὐδὲ σταθέντα κινεῖσθαι δυνήσεται. Καὶ πῶς ἔτι ταῦτα θεοί; Ταῦτα δὲ ἦν ἅπερ ἔλεγεν ἄνω· Λαλησάτωσαν ἅμα, μετὰ τὸ ἐγγίσαι, μηκέτι διὰ τὴν ἁμαρτίαν ὄντες μακρὰν, οἰκειότητα δὲ λαβόντες πνευματικά.","english":"But showing that he is before all things, both without beginning and without end, he says, \"I am God, the first, and after these things.\" For he is the same one who was known to those who loved God from the beginning, and who was entrusted after the former people to the Church from the Gentiles. Hence he added: \"The nations saw, and were afraid.\" Either because I so disposed the Assyrian, having raised up Cyrus against him, that those wishing to help him came to nothing, and they cried out against the weakness of idols, marveling at the power of God; or because, having ceased from their former blindness, they came to know the one who said, \"I am God, the first, and for the things to come.\" And having seen, they were afraid at the things that came to be in the beginning of wisdom. \"For the beginning of wisdom is the fear of the Lord.\" And to the ends of the earth, and to the most barbarous, the proclamation went forth, and the fear of the knowledge of God, according to the saying: \"Let them draw near, and let them speak together.\" But there they were commanded to meet and speak, that is, to glorify God; here, however, \"They drew near, and they came together,\" each one judging to help his neighbor. For those who love God hasten to save with themselves also their neighbors, drawing them out from unbelief by the law of love, saying that \"We too were once children of wrath, devoted to idolatry, but now, having come to know the true God, we have been saved,\" having condemned the weakness of idols, which need someone to establish them for stability, which they do not have of themselves; but not even when established will it be able to be moved. And how are these still gods? And these things were what he said above: \"Let them speak together,\" after drawing near, no longer being far off because of sin, but having received spiritual kinship.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":469,"ref":"p469","source":"Γευσάμενοι γὰρ συνῆκαν ὅτι Χριστὸς ὁ Κύριος, καὶ τὸ κάλλος τῆς ἀληθείας ἰδόντες, οὐχ ἑαυτοῖς καὶ μόνοις ἐτήρησαν διδάσκοντες ἑτέρους, ὡς ἴσχυσε τέκτων ἀνὴρ καὶ χαλκεύς. Πῶς δὲ ἴσχυσαν; Ὁ μὲν συνθεὶς καὶ διαγλύψας εἴδωλον τέχνῃ τεκτονικῇ, ὁ δὲ ποιήσας ἀνδριάντα σφυρήλατον, ἀπεκόμισαν τοὺς ἠπατημένους εἰς ἀδόκιμον νοῦν, ποιήσαντες τῶν ἰδίων ἔργων προσκυνητὰς τοὺς κατ' εἰκόνα γεγονότας Θεοῦ, ἐπαινοῦντες τὸ ἔργον, καὶ σύμβλημα καλοῦντες καλὸν, ὡς καλῶς ἐκ τῶν ἰδίων ἡρμοσμένον μερῶν. Τῆς δὲ πάσης ῥήσεως τὰ πρῶτά τινες οὕτως ἑρμήνευσαν· Περὶ τῆς ἀπὸ τῶν ἐθνῶν κλήσεως αὐταρκῶς εἰπὼν, ἐπὶ τοὺς ἐξ Ἰσραὴλ μεταβέβηκεν. Προσκοψάντων γὰρ αὐτῶν τῷ λίθῳ τοῦ προσκόμματος, καὶ τῆς σωτηρίας γεγονότων μακρὰν, μετὰ τῆς κατὰ νόμον σκιᾶς, ἀντεισήχθη μὲν ἡ διὰ πίστεως χάρις. Διεγόγγυζον δὲ λέγοντες· Ἀπεκρύβη ἡ ὁδός μου ἀπὸ τοῦ Θεοῦ· τοῦτ' ἔστιν, οὐκέτι τῇ κατὰ νόμον προσέχει λατρείᾳ. Ἀφεῖλε δέ μου τὴν κρίσιν, καὶ ἀπέστη· τοῦτ' ἔστιν, ἔπαυσε τὸν νόμον. Καὶ Δαβὶδ γάρ φησι· \"Κρίσιν καὶ δικαιοσύνην ἐν Ἰακὼβ σὺ ἐποίησας,\" δηλονότι σὺ τὸν διὰ Μωσέως νόμον διώρισας. Καὶ Μωσῆς δέ φησι· \"Καὶ ἔδωκεν αὐτῷ δικαιώματα νόμου.\" Πάλαι σκοπὸς δὲ αὐτῶν ὧν εἶχε σκιῶν, ἐν αἷς","english":"For having tasted, they understood that the Lord is Christ, and having seen the beauty of the truth, they did not keep it for themselves alone but taught others, as a carpenter and a smith were able. And how were they able? The one who composed and carved an idol by the carpenter's craft, and the one who made a statue hammered from bronze, led the deceived astray into a reprobate mind, making worshippers of their own works out of those who had been made in the image of God, praising the work and calling it a beautiful emblem, as though it had been beautifully fitted together from its own parts. But some have interpreted the first words of the whole passage in this way: having spoken sufficiently about the calling from the Gentiles, he turned to those from Israel. For when they stumbled at the stone of stumbling and had become far from salvation, along with the shadow according to the law, the grace through faith was introduced in their place. But they murmured, saying, \"My way has been hidden from God\"—that is, he no longer attends to the worship according to the law. \"He has taken away my judgment, and has departed\"—that is, he has brought the law to an end. For David also says, \"You have executed judgment and righteousness in Jacob,\" clearly meaning, you have ordained the law through Moses. And Moses also says, \"And he gave him the ordinances of the law.\" But formerly their goal was the shadows they possessed, in which","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":470,"ref":"p470","source":"προετυποῦτο Χριστὸς, ὡς αὐτός φησιν· \"Εἰ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί.\" Καὶ προφητῶν δὲ λόγοι τὸ μέλλον Χριστοῦ μυστήριον προκατήγγειλαν, εἰς ὃ καταντᾷν ἤμελλεν ἡ τοῦ νόμου Μωσέως οἰκονομία. Πλὴν, ὡς μὴ ἀκηκοότων ἐρῶ, ὡς Ὁ Θεὸς οὐ πεινάσει. Μὴ δεομένῳ γάρ μοι τὰς κατὰ νόμον προσῆγες λατρείας συμφώνως τῷ· \"Μὴ φάγωμαι κρέα ταύρων, ἢ αἷμα τράγων πίωμαι;\" Πῶς γὰρ ἐνδεὴς ἐγὼ τούτων, αἰώνιος ὑπάρχων καὶ ἄφθαρτος; ἢ πάθος ἀνθρώπινον πείσομαι; Ἀλλὰ λογίζῃ, φησὶν, ὡς Εἰ κρείττω τὰ νέα τῶν πάλαι, τί ὅλως ἔδει τῆς πρώτης νομοθεσίας; μὴ τότε δὲ κηρυχθῆναι τὰ νῦν; ἀγνοεῖς γὰρ Θεοῦ σοφίας οἰκονομίαν, ἣν μαθὼν ὁ Παῦλός φησιν, ὅτι Νόμος παρεισῆλθεν ἵνα πλεονάσῃ τὸ παράπτωμα. Καὶ πάλιν· Συνέκλεισε γὰρ ἡ Γραφὴ τοὺς πάντας ὑφ' ἁμαρτίαν, ἵνα τοὺς πάντας ἐλεήσῃ. Ἔλεγχος ἄρα τῆς ἀνθρώπων ἀσθενείας ὁ νόμος, οὐ δικαιῶν, ἀλλὰ κατακρίνων, οὓς ὁ Χριστὸς ἐδικαίωσε χάριτι. Αὐτὸς γὰρ ὁ καὶ πρὸς τῷ μὴ πεινᾷν, τοῖς πεινῶσι τὴν δικαιοσύνην ἰσχὺν διδοὺς τὴν πνευματικὴν, ὁ καὶ τοὺς ἀναισθήτους εἰς συναίσθησιν ἄγων ὀδυνηρὰν, ἐφ' οἷς ἁμαρτηκότες τίσουσι δίκας. Ἡ γὰρ κατὰ Θεὸν λύπη μετάνοιαν εἰς σωτηρίαν ἀμεταμέλητον κατεργάζεται· ἤγουν λύπην διδοὺς τὴν ἐκ τῆς ἁλώσεως τοῖς εἰποῦσι· Τὸ αἷμα αὐτοῦ ἐφ' ἡμᾶς καὶ ἐπὶ τὰ τέκνα ἡμῶν.","english":"Christ was prefigured, as he himself says: \"If you believed Moses, you would believe in me.\" And the words of the prophets also foretold the future mystery of Christ, to which the economy of the law of Moses was destined to arrive. Except, as I will speak to those who have not heard, as God will not hunger. For to me, who have no need, you brought the services according to the law, in agreement with: \"Do I eat the flesh of bulls, or drink the blood of goats?\" For how am I in need of these things, being eternal and incorruptible? Or will I suffer a human passion? But you reckon, he says, that if the new things are better than the old, why at all was the first legislation necessary? And why were the present things not proclaimed then? For you are ignorant of the economy of the wisdom of God, which Paul, having learned, says: that the Law entered in order that the transgression might abound. And again: For the Scripture shut up all things under sin, in order that it might have mercy on all. The law, then, is a reproof of human weakness, not justifying but condemning those whom Christ justified by grace. For he himself, who is also beyond hungering, gives spiritual strength to those who hunger for righteousness, who also leads the insensible to painful awareness, for the things in which, having sinned, they will pay the penalties. For godly sorrow works repentance unto salvation not to be regretted; that is, giving the sorrow from the capture to those who said: His blood be upon us and upon our children.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":471,"ref":"p471","source":"Οἱ καὶ τῆς πνευματικῆς ἐστερημένοι τροφῆς ἀσθενοῦσι, καί τοι πρότερον ἐῤῥωμένοι τυγχάνοντες, ὅτε τὰ ἔθνη τοῖς διαβολικοῖς ἐξ ἀσθενείας ὑποπεπτώκει ποσὶν, καὶ ταῖς ἐντολαῖς ταῖς κατὰ νόμον τρεφόμενοι, τῆς δὲ χάριτος ἐλθούσης τοῖς ἔθνεσιν, αὐτοὶ μετέστησαν εἰς λιμὸν, ὃν ἐπεσπάσαντο ἑαυτοῖς, οὐ λιμὸν ἄρτου, οὐδὲ δίψαν ὕδατος, ἀλλὰ λιμὸν τοῦ ἀκοῦσαι λόγον Κυρίου· ᾧ μηκέτι τραφέντες ἠσθένησαν, λέγοντι· \"Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβὰς,\" καὶ τὰ ἑξῆς. Οὗ φαγόντα τὰ ἔθνη οὐκέτι πεινᾷ. Φησὶ γὰρ καὶ Σολομῶν· Οὐ λιμοκτονήσει Κύριος ψυχὴν δικαίαν, ζωὴν δὲ ἀσεβῶν ἀνατρέψει. Ὑπέμεινε γὰρ αὐτὰ τὸν Θεὸν τὴν ἐκ πλάνης ἀσθένειαν εἰς ἰσχὺν πνευματικὴν ἀλλαξάμενα, κρείττω τε γεγονότα τῶν σαρκικῶν ἡδονῶν, Χριστοῦ κατισχύοντος, ὡς ἐρεῖν ψάλλοντα· \"Ἰσχύς μου καὶ ὕμνησίς μου ὁ Κύριος.\" ηκʹ. Σὺ δὲ, Ἰσραὴλ, παῖς μου Ἰακὼβ, καὶ ὃν ἐξελεξάμην σπέρμα Ἀβραὰμ, ὃν ἠγάπησα, οὗ ἀντελαβόμην ἀπ' ἄκρων τῆς γῆς, καὶ ἐκ τῶν σκοπιῶν αὐτῆς ἐκάλεσά σε, καὶ εἶπά σοι· Παῖς μου εἶ9, κ.τ.λ. Ἀνωτέρω μὲν τῷ Ἰακὼβ ὁ Θεὸς ἐμέμφετο καὶ τῷ Ἰσραὴλ, λέγουσιν, Ἀπεκρύβη ἡ ὁδός μου ἀπὸ τοῦ Θεοῦ· νῦν δὲ ἐν ἐπαίνῳ παῖδα καλεῖ τὸν Ἰσραὴλ καὶ τὸν Ἰακὼβ ἐκλελεγμένον, σαφῶς τοῦ λόγου δύο τμήματα τοῦ ἐκ περιτομῆς παριστῶντος λαοῦ, τὸ μὲν ἐκπεσὸν, διὰ τὴν ἀπιστίαν· τὸ δὲ σωθὲν διὰ πίστεως ἀποστόλων τε καὶ τῶν σὺν αὐτοῖς ἐκλογῆς ἠξιωμένων, κατὰ τὸν θεῖον Ἀπόστολον λέγοντα· \"Οὕτω καὶ ἐν τῷ νῦν καιρῷ λεῖμμα κατ' ἐκλογὴν χάριτος γέγονε.\" Καὶ τὸ Εὐαγγέλιον δέ φησι·","english":"Those who have been deprived of spiritual food are weak, although they were previously strong, when the nations had fallen through weakness under the feet of the devil and were fed on the commandments according to the law; but when grace came to the nations, they themselves passed over into a famine which they brought upon themselves—not a famine of bread, nor a thirst for water, but a famine of hearing the word of the Lord. No longer fed by him, they grew weak—by him who says: \"I am the bread that came down from heaven,\" and the rest. Having eaten of him, the nations hunger no more. For Solomon also says: The Lord will not starve the soul of the righteous, but he will overthrow the life of the ungodly. For he endured them, when they had exchanged the weakness that comes from error for spiritual strength, and had become superior to fleshly pleasures, with Christ prevailing, so that they would say in song: \"The Lord is my strength and my hymn.\" 98. But you, Israel, my servant Jacob, and the offspring of Abraham whom I chose, whom I loved, whom I took hold of from the ends of the earth, and from its watchtowers I called you, and I said to you: You are my servant, etc. Above, God was finding fault with Jacob and with Israel, who say, \"My way is hidden from God\"; but now in praise he calls Israel his servant and Jacob his chosen, the word clearly presenting two portions of the people from the circumcision: the one that fell away through unbelief, and the one that was saved through faith—of the apostles and of those with them who were deemed worthy of election, according to the divine Apostle who says: \"So too at the present time there has come to be a remnant according to the election of grace.\" And the Gospel also says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":472,"ref":"p472","source":"\"Τούτους τοὺς δώδεκα ἐξελέξατο ὁ Ἰησοῦς.\" Πολλῶν δὲ ὄντων κλητῶν καὶ ἐκ τοῦ προτέρου λαοῦ, ὀλίγοι ἦσαν οἱ ἐκλεκτοί. Πρὸς οὓς ὁ λόγος τὰς προκειμένας ἐπαγγελίας ποιεῖται, μετὰ τὴν προδηλωθεῖσαν τῶν ἐθνῶν κλῆσιν ἐν τῷ· Τίς ἐξῆρεν ἀπὸ ἀνατολῶν δικαιοσύνην, ἣν ἔφη δώσειν ἐναντίον ἐθνῶν; Καὶ πάλιν· Ἴδοσαν ἔθνη καὶ ἐφοβήθησαν, οἱ λοιποὶ δὲ ἐξέδωκαν· Σὺ δὲ, Ἰσραὴλ, δοῦλέ μου. Δοῦλον δὲ ποῶτον ὠνόμασεν, εἶτα ἐκλεκτόν. Ὡς ἐν ἀρχαῖς μὲν, φόβῳ δουλείας ὑπὸ τὸν νόμον παιδαγωγηθέντα, εἶτα διὰ προκοπῆς ἐκλεγέντα διὰ τῆς κλήσεως, τάγμα δὲ παρὰ τούτους ἕτερον, τὸ σπέρμα λεγόμενον Ἀβραὰμ, τὸ πλῆθος τῶν Ἰουδαίων δηλοῦν, πρὸς οὓς ἔλεγεν ὁ Σωτήρ· \"Οἶδα ὅτι σπέρμα Ἀβραάμ ἐστε,\" ἑτέρους ὅντας παρὰ τὰ τέκνα τοῦ Ἀβραὰμ, περὶ ὧν ἕλεγεν· \"Εἰ τέκνα τοῦ Ἀβραὰμ ἦτε, τὰ ἔργα τοῦ Ἀβραὰμ ἐποιεῖτε.\" Ἀβραὰμ μὲν οὖν ἀγαπητὸς ἦν τοῦ Θεοῦ. Οὐχ ὁμοίως δὲ τὸ σπέρμα ἠγαπῆσθαί φησι. Πλὴν καὶ τούτους ἐκάλει διὰ τῶν ἐκλεκτῶν, Πορεύεσθε, λέξας, πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. Καὶ ἐπειδὴ διεσπαρμένοι ἦσαν εἰς πᾶσαν τὴν γῆν, ἐπήνεγκεν· Οὗ ἀντελαβόμην ἀπ' ἄκρου τῆς γῆς, καὶ ἐκ τῶν σκοπιῶν αὐτῆς, ἢ τῶν ἀγκώνων κατὰ Σύμμαχον, ἐκάλεσά σε.","english":"These twelve Jesus chose.\" But though many were called, even from the former people, few were chosen. To these the word makes the promises set before us, after the previously indicated calling of the nations in the passage: \"Who raised up righteousness from the east,\" which he said he would give before the nations? And again: \"The nations saw and feared, but the rest gave forth; but you, Israel, my servant.\" He called him servant first, then chosen—as though in the beginning he had been trained by fear of servitude under the law, and then through progress had been chosen through the calling. And there is another order besides these, the so-called seed of Abraham, indicating the multitude of the Jews, to whom the Savior said: \"I know that you are the seed of Abraham,\" being others besides the children of Abraham, concerning whom he said: \"If you were children of Abraham, you would do the works of Abraham.\" Abraham, then, was beloved of God. But he says that the seed was not loved in the same way. Nevertheless he also called these through the chosen ones, saying, \"Go to the lost sheep of the house of Israel.\" And since they had been scattered to all the earth, he added: \"From where I took hold of you from the end of the earth, and from its watchtowers,\" or, according to Symmachus, \"from its corners,\" \"I called you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":473,"ref":"p473","source":"Αὐτοὺς γὰρ πρώτους ἐκάλεσεν, ὡς ὁ Παῦλος αὐτοῖς ἔφασκεν· \"Ὑμῖν ἔδει πρώτοις τὸν λόγον κηρυχθῆναι. Ἐπεὶ δὲ ἀποστρέφεσθε, πορευόμεθα ἐς τὰ ἔθνη.\" Τῶν οὖν ἐξ αὐτῶν πεπιστευκότων ἀντειλῆφθαί φησιν. Τινὲς δὲ λέγουσιν, ὡς μυσταγωγήσας τοὺς ἐξ ἐθνῶν, παραθαῤῥύνει τοὺς ἀποστόλους, δι' ὧν ἤμελλε τὸν τῆς κατηχήσεως ποιεῖσθαι λόγον· καὶ τῆς τῶν πατέρων αὐτοὺς ὑπέμνησεν ἀρετῆς, ἐξ ἧπερ ἠγαπῶντο παρὰ Θεοῦ. Ἀγαπητοὺς δὲ καὶ ἐκλελεγμένους τοὺς πατέρας καλῶν, ὡς ἐκ ῥίζης ὄντας τοὺς ἐξ αὐτῶν εὐγενοῦς ζηλῶσαι τοὺς πατέρας παρακαλεῖ, καὶ τὴν ἐκείνων εὐσέβειαν· λέγων, ὡς τοῦ Ἀβραὰμ ἀντελάβετο, καλέσας τοῦτον ἐξ ἄκρου τῆς γῆς, εἰπών· \"Ἔξελθε ἀπὸ τῆς γῆς σου, καὶ ἀπὸ τῆς συγγενείας σου.\" Σκοπιῶν δέ φησιν, ἐπειδήπερ ὀρεινὴν εἶναι τὴν Χαλδαίαν ἱστόρηται, δι' ὧν ἐν ἄκρῳ τῆς εἰδωλολατρείας εἶναι τὸν Ἀβραὰμ ἐσημαίνετο. Εἶτά φησιν ὡς περὶ παντὸς Ἰσραὴλ, ὅτι Εἶπά σοι· Παῖς μου εἶ. Πρωτότοκος γὰρ ὠνόμασται. Γεγονότα τε τοῦτον ἀπόλεκτον οὐκ ἐγκατέλιπεν ὁ Θεός. Πρὸς ὅν φησι· Μὴ φοβοῦ, μηδὲ πλανῶ· ἐγὼ γάρ εἰμι ὁ Θεός σου, ὁ ἐνισχύσας σε. Διδάξας αὐτὸν διὰ τοῦ νόμου, ὅτι καὶ Θεὸς εἷς ἐστι, καὶ Κύριος εἷς, καὶ αὐτῷ χρὴ μόνῳ λατρεύειν, διὰ τῆς ἰδίας δεξιᾶς τοῦ Μονογενοῦς κληρονόμον ποιήσας ἐθνῶν ἡττημένων. Κατὰ δὲ τὴν πρώτην ἐξήγησιν, τοῦ σπέρματος Ἀβραὰμ μνημονεύσας, ἐπὶ τὴν τοῦ ἀποστολικοῦ χοροῦ πάλιν ἀνέδραμεν ἐκλογὴν, παῖς μου λέγων, κατὰ δὲ τοὺς λοιποὺς, δοῦλε, ἐφ' ᾧ καὶ Παῦλος μέγα φρονῶν, δοῦλον ἑαυτὸν, ὡς ἀπό τινος ἐκάλεσεν ἀξιώματος. Καὶ προϊὼν γὰρ ὁ προφήτης ἐρεῖ·","english":"For he called them first, as Paul was saying to them: \"It was necessary that the word be proclaimed to you first. But since you turn away, we go to the nations.\" So he says that those from among them who believed were received. But some say that, having initiated those from the nations into the mysteries, he encourages the apostles, through whom he was about to make the word of catechesis; and he reminded them of the virtue of their fathers, from which they were loved by God. And calling the fathers beloved and chosen, he exhorts those who are from them, as being from a noble root, to emulate their fathers and their piety; saying that he took hold of Abraham, calling him from the end of the earth, saying: \"Go out from your land, and from your kindred.\" And he says \"from the watchtowers,\" since Chaldea is recorded to be mountainous, by which he indicated that Abraham was at the summit of idolatry. Then he says, as concerning all Israel, that \"I said to you: You are my servant.\" For he has been named firstborn. And God did not abandon him when he had become chosen. To whom he says: \"Do not fear, nor wander; for I am your God, who strengthened you.\" Having taught him through the law that there is one God and one Lord, and that one must serve him alone, through the right hand of the Only-Begotten he made him heir of the nations that were subdued. But according to the first interpretation, having mentioned the seed of Abraham, he ran back again to the election of the apostolic choir, saying \"my servant,\" but according to the others, \"servant,\" in which Paul also took great pride, calling himself a servant, as from some dignity. And proceeding, the prophet will say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":474,"ref":"p474","source":"\"Μέγα σοί ἐστι τοῦ κληθῆναί σε παῖδά μου.\" Κἀνταῦθα δὲ πάλιν τῆς ἐκλογῆς τὴν δουλείαν προέταξεν. Παραθαῤῥύνων δὲ τὴν ἐκλογὴν πρὸς τὸ πᾶσι τὸ Εὐαγγέλιον κηρύξαι τοῖς ἔθνεσιν· Μὴ φοβοῦ, φησί· μετὰ σοῦ γάρ εἰμι. Κατὰ τό· \"Ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος.\" Ἀλλὰ μηδὲ πλανῶ, φησὶν, νομίσας ἰδίᾳ δυνάμει πρὸς τοσοῦτον ἐξαρκέσαι τὸ κήρυγμα. Τί γὰρ ἂν ἔπραξας, μὴ παρόντος ἐμοῦ, καὶ πρὸς ταλαιπωρίας καρτερίαν ἐμβάλλοντος; ἐγώ σε γὰρ ἐφρούρουν, πρὸς τὸ μηδὲν ἐμποδῶν σοι γενέσθαι κηρύττοντι. Τῶν οὖν ἀνθισταμένων μηδένα πεποίησο λόγον. Ἔσονται γὰρ εἰς οὐδὲν, οἱ πρὸς ὀλίγον ἐν τῷ διώκειν εἶναί τι δόξαντες, ὧν τὸ τέλος ἀπώλεια. Κατὰ τό· \"Εἶδον τὸν ἀσεβῆ ὑπερυψούμενον, καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν.\" \"Οἱ γὰρ φρονοῦντες, φησὶ, τὰ ὑψηλὰ, δεινὴν καὶ ἀδόκητον ὑπομένουσι συντριβήν.\" Καὶ πάλιν· \"Ὃς ὑψηλὸν ποιεῖ τὸν ἑαυτοῦ οἶκον, ζητεῖ συντριβήν\" Τὸ δὲ, Ἐγὼ ἐβοήθησά σοι, μὴ φοβοῦ, σκώληξ Ἰακὼβ, οὐ κεῖται παρὰ τοῖς Ἑβδομήκοντα. Σκώληκα δὲ προσηγόρευσεν ὃν προλαβὼν ἐκάλεσεν ἐκλεκτὸν, διὰ τὸ σκώληκος δίκην τῶν ἀπίστων τὰς πόλεις ὑποδυόμενον τὴν δεισιδαίμονα πλάνην ἐξ αὐτοῦ βάθους τῆς τῶν ἀνθρώπων ἐξαφανίζειν ψυχῆς, καὶ ὅτι περ εὐτελὲς καὶ ἰδιωτικὸν τῶν ἀποστόλων ὑπάρχει τὸ κήρυγμα. Οὕτω γ' οὖν καὶ αὐτὸς ἐν ψαλμῷ φησιν ὁ Σωτήρ· \"Ἐγὼ δέ εἰμι σκώληξ, καὶ οὐκ ἄνθρωπος.\" Ὀλιγοστὸν δὲ καλεῖ τὸν Ἰσραὴλ διὰ τὸ τῶν μαθητῶν εὐαρίθμητον. \"Δώδεκα γὰρ ἦσαν, οἱ δὲ μετ' αὐτοὺς, ἑβδομήκοντα.\" Ὁ δὲ Σύμμαχος ἐξέδωκεν, ἀριθμὸς Ἰσραήλ. Ὁ δὲ Ἀκύλας, τεθνεῶτες Ἰσραήλ.","english":"Great is it for you to be called my child.\" And here again he set servitude before election. But encouraging the election to proclaim the Gospel to all the nations, he says: \"Do not fear, for I am with you.\" As it is written: \"Behold, I am with you all the days, until the consummation of the age.\" But do not be deceived, he says, thinking that by your own power you suffice for so great a proclamation. For what would you have done, had I not been present, and casting you into endurance of hardships? For I was guarding you, so that nothing should stand in your way as you proclaim. Therefore make no account of those who resist. For they shall come to nothing, those who for a little while seemed to be something in persecuting, whose end is destruction. As it is written: \"I saw the impious one exalted exceedingly, and I passed by, and behold, he was not.\" \"For those who think lofty things,\" he says, \"undergo a terrible and unexpected crushing.\" And again: \"He who makes his own house lofty seeks crushing.\" But the phrase, \"I helped you, do not fear, worm of Jacob,\" does not appear in the Seventy. And he called him a worm whom he previously called elect, because, like a worm, entering into the cities of the unbelievers, he destroys the superstitious error from the very depth of the souls of men, and because the proclamation of the apostles is lowly and common. Thus indeed the Savior himself also says in a psalm: \"But I am a worm, and not a man.\" And he calls Israel \"little\" because of the small number of the disciples. \"For there were twelve, and after them, seventy.\" But Symmachus rendered it, \"the number of Israel.\" And Aquila, \"the dead of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":475,"ref":"p475","source":"Ὁ δε Θεοδοτίων, νεκροί· τῷ ἀποστολικῷ συμφώνως· \"Ζῶ δὲ οὐκέτι ἐγὼ, ζῇ δὲ ἐν ἐμοὶ Χριστός.\" Καί· \"Καθ' ἡμέραν ἀποθνήσκω, νὴ τὴν ὑμετέραν καύχησιν.\" Ἀλλὰ καίπερ σκώληξ ὢν, νεκρός τε καὶ ὀλιγοστὸς, μὴ φοβοῦ, διὰ τὴν ἐξ ἐμοῦ συμμαχίαν, δι' ἧς ἀλοήσεις τῶν ἀπίστων ἐθνῶν τὴν ἀσέβειαν, ὄρη καὶ βουνοὺς λέγων τὰς ἀντικειμένας δυνάμεις, ὡς ἐπαιρομένας κατὰ τῆς γνώσεως τοῦ Θεοῦ, τῶν ὑποβεβηκότων πνευμάτων λεγομένων βουνῶν· ὧν ἀπολομένων εὐφρανθήσῃ σὺ ἐν Κυρίῳ. Δέδωκε γὰρ ἡμῖν ἐξουσίαν πατεῖν ἐπάνω ὀφέων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ. Εἴποις δ' ἂν ὄρη καὶ βουνοὺς καὶ τοὺς ἐν δυναστείαις κοσμικαῖς τοῖς ἀποστόλοις ἐπαναστάντας. Ἀλλὰ καὶ τούτων καθῃρημένων, σὺ εὐφρανθήσῃ ἐν τοῖς ἁγίοις Ἰσραὴλ, ἐντρυφῶν ὅτ' ἂν ἴδῃς πολλοὺς γεγονότας ἁγίους, καὶ ἐν υἱοῖς Ἰσραὴλ τεταγμένους. \"Οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ,\n\nοὗτοι Ἰσραήλ.\" Τοιοῦτον παρὰ τῷ Ἀποστόλῳ τὸ, \"Χαρὰ καὶ στέφανός μου.\" Ταῦτα περὶ τῶν ἀποστόλων ὁ προφητικὸς λόγος εἰπὼν, ἐξ ἑτέρας ἀρχῆς περὶ τῆς τῶν ἐθνῶν ἐπιστροφῆς λέγει· Ἀγαλλιάσονται οἱ πτωχοὶ, καὶ οἱ ἐνδεεῖς. Ὠβέλισται δὲ τὸ ἀγαλλιάσονται· παρὰ γὰρ τοῖς λοιποῖς εἴρηται· Οἱ πτωχοὶ, καὶ οἱ ἐνδεεῖς ζητήσουσιν ὕδωρ, καὶ οὐκ ἔσται. Ἀλλὰ ταῦτα πάλαι πεπόνθασι. Νῦν δὲ, Οὐκ ἐγκαταλείψω αὐτοὺς, ἀλλ' ἀνάξω ἐπὶ τῶν ὀρέων ποταμοὺς, καὶ τὰ ἑξῆς. Αἱ γὰρ πάλαι ψυχαὶ τῆς τοῦ Θεοῦ γνώσεως ἐνδεεῖς, ὡς τὴν γλῶσσαν αὐτῶν, καὶ τὸν λόγον ἐξηράνθαι τὸν δι' αὐτῆς προφερόμενον, ῥανίδα πόματος οὐκ ἔχοντα ζωτικοῦ, αὗται παρ' ἐλπίδας σωτήρια πίνουσι διὰ τῆς χάριτος νάματα, κατὰ τὸ προῤῥηθέν·","english":"But Theodotion says, \"dead,\" in agreement with the apostolic word: \"I no longer live, but Christ lives in me.\" And: \"I die daily, by your boasting.\" But even though you are a worm, dead and of little account, do not fear, because of the alliance that comes from me, through which you will thresh the impiety of the unbelieving nations—calling mountains and hills the opposing powers, as those lifted up against the knowledge of God, while the spirits that have been subjected are called hills; when these have perished, you will rejoice in the Lord. For he has given us authority to tread upon serpents and scorpions, and upon all the power of the enemy. And you might call mountains and hills also those in worldly positions of power who rose up against the apostles. But even when these have been brought down, you will rejoice among the saints of Israel, delighting when you see many having become saints and ranked among the sons of Israel. \"For not all those who are from Israel are Israel.\" Such is the apostle's phrase, \"My joy and crown.\" Having said these things about the apostles, the prophetic word, beginning from another point, speaks about the conversion of the nations: The poor and the needy will rejoice. But \"they will rejoice\" has been marked with an obelus; for in the other copies it is written: \"The poor and the needy will seek water, and there will be none.\" But these things they suffered long ago. Now, however, \"I will not forsake them, but I will bring forth rivers upon the mountains,\" and the rest. For the souls of old, being needy of the knowledge of God—so that their tongue and the word uttered through it were dried up, having not a drop of life-giving drink—these, beyond hope, drink saving streams through grace, according to what was foretold.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":476,"ref":"p476","source":"\"Καὶ πίονται ὕδωρ ἐκ τῶν πηγῶν τοῦ σωτηρίου.\" Καὶ μὴν, καὶ ἀπὸ πηγῶν Ἰσραὴλ, κατὰ τὸ ἐν Ψαλμοῖς· \"Ἐν ἐκκλησίαις εὐλογεῖτε τὸν Θεὸν Κύριον ἐκ πηγῶν Ἰσραήλ.\" Τοῦτο δέ ἐστι τὸ Πνεῦμα τὸ ἅγιον, τὸ πηγάζον ἐν ἐκκλησίαις ὕδατα ζωτικὰ, ἐκ τῆς Γραφῆς τῆς τε Παλαιᾶς, καὶ Καινῆς· ἕνθα καὶ ποταμοὶ ἅνδρες ἅγιοι τὴν πρὶν ἔρημον κατακλύζουσιν ἀπὸ τοῦ μεγάλου ῥέοντες ποταμοῦ, οὗ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ, δι' ὃν εἴρηται· \"Ὁ ποταμὸς τοῦ Θεοῦ ἐπληρώθη ὑδάτων.\" Ἔστι γὰρ ἰδεῖν τὴν ἄνυδρον πάλαι τὴν Ἐκκλησίαν, τὴν ἔρημον Θεοῦ καὶ παντὸς ἀγαθοῦ, νῦν ἐκ τοσούτων ὑδάτων ψυχὰς ἔχουσαν εὐθαλεῖς καὶ ὑπερυψουμένας τῆς γῆς, κατὰ τὰ φυτὰ τὰ ἐν ὑδάτων μόνον πλήθει συνεστηκότα. Τούτων γὰρ μέμνηται. Περὶ τούτου καὶ ὁ Σωτὴρ τοῦ ὕδατος ἔλεγεν· \"Ὃς δ' ἂν πίῃ ἐκ τοῦ ἐμοῦ ὕδατος,\" καὶ τὰ ἑξῆς. Καὶ πάλιν· \"Ὁ πίνων ἐκ τοῦ ὕδατος, οὗ ἐγὼ δώσω αὐτῷ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος.\" Τοῦτο δὲ ἔλεγε περὶ τοῦ Πνεύματος, ὅπερ ἤμελλον λαμβάνειν οἱ πιστεύοντες εἰς αὐτὸν, τὸ εὐθαλές τε καὶ ὑψηλὸν, ἄσηπτόν τε καὶ εὐῶδες τοῖς πεπιστευκόσι χαριζομένου. Ἐλαία μὲν οὖν, καὶ φοῖνιξ, καὶ ἄμπελος ἐν τῇ Γραφῇ τοὺς καρποὺς τῆς Ἐκκλησίας σημαίνουσι. Τὰ δὲ νῦν λεχθέντα, τὸ εὐθαλὲς, καὶ διῃρημένον, νεαρόν τε καὶ ἀκμαῖον τῶν ἐν αὐτῇ προσκοπτόντων, ὅπερ ἐν ἐρήμῳ γενέσθαι παράδοξον. Διό φησι, Χεὶρ Κυρίου ἐποίησε ταῦτα, ὥστε τοὺς ἐπὶ γῆς ἐῤῥιζωμένους, ἐν τῷ θνητῷ καὶ ἀνθρωπίνῳ βίῳ πρὸς ὕψος ἀνατρέχειν οὐράνιον, τῆς βασιλείας τῶν οὐρανῶν τὰς ἑαυτῶν ἀναρτῶντας ἐλπίδας.","english":"And they will drink water from the springs of salvation.\" And indeed, also from the springs of Israel, according to what is in the Psalms: \"In the congregations bless God the Lord from the springs of Israel.\" And this is the Holy Spirit, who causes living waters to spring up in the congregations, from the Scripture of both the Old and the New; where also rivers—holy men—flood the formerly desert place, flowing from the great river, whose streams gladden the city of God, on account of which it is said: \"The river of God was filled with waters.\" For it is possible to see the Church, formerly waterless, the desert of God and of every good thing, now having souls flourishing and lifted high above the earth from so many waters, like plants that consist only in the abundance of waters. For he mentions these things. Concerning this water the Savior also said: \"Whoever drinks from my water,\" and the rest. And again: \"The one who drinks from the water that I will give him, rivers of living water will flow from his belly.\" And this he said concerning the Spirit, which those who believe in him were about to receive, granting to those who have believed the flourishing and the height, the incorruptible and the fragrant. Now the olive, and the palm, and the vine in Scripture signify the fruits of the Church. But the things now spoken—the flourishing, and the well-divided, the fresh and the ripe of those who stumble in her—this is paradoxical to happen in a desert. Therefore he says, The hand of the Lord has done these things, so that those rooted on the earth, in this mortal and human life, might run up to the heavenly height, suspending their hopes of the kingdom of the heavens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":477,"ref":"p477","source":"Οὕτω θαυμαστὴν ὁ Θεὸς ἐν ἔθνεσιν ἐποίει μεταβολήν. Ὑδραγωγοὺς δὲ τοὺς τῆς Ἐκκλησίας διδασκάλους ἐκάλεσεν, οἳ καθάπερ ἐκ πηγῶν τε καὶ ποταμῶν, τὸν τῆς θεοπνεύστου Γραφῆς εἰς νοῦν εἰσοικησάμενοι λόγον, καὶ εἰς ἑτέρους αὐτὸν παραπέμπουσιν, ὡς ἂν ἔχοιεν διὰ μὲν πολιτείας, τὸ εὔοσμον· διὰ δὲ τῆς ἀποχῆς τῶν κοσμικῶν ἡδονῶν, τὸ μὴ φθείρεσθαι· διὰ δὲ τῆς εὐσταθοῦς καὶ βεβαίας ἐν ἅπασιν ἕξεως, τὸ ἐῤῥιζῶσθαι, καὶ φέρειν τῶν πνευμάτων τὰς προσβολάς. Ὑποστηρίζει γὰρ τοὺς δικαίους ὁ Κύριος. Καὶ δεῖ τοῦτον αἴτιον ἡγεῖσθαι, καὶ μὴ ταῦτα νομίζειν αὐτόματα. Τινὲς δὲ περὶ τῆς πάσης ἔφασαν ῥήσεως, ὡς ὑπομιμνήσκει Θεὸς τὸν κατὰ προκοπὴν Ἰσραὴλ οἵαν ἀεὶ πρὸς αὐτὸν τὴν σχέσιν ἐκτήσατο, τοῦτον ἀνάψας τῷ παντὶ κόσμῳ καθάπερ δᾷδα θεογνωσίας· Ἀβραὰμ μὲν καλέσας ἀπ' ἄκρου τῆς γῆς, ἐξ Αἰγύπτου δὲ τούτους ἑτέρου ἐξελόμενος ἄκρου καὶ ἐν πᾶσι λογισάμενος. Τοσούτων οὖν γεγονὼς ἐν πείρᾳ θαυμάτων, θάῤῥει· κἂν πολλά σε ἔθνη περικυκλοῖ, μὴ πλανῶ. Ἐγὼ γὰρ ὁ τοὺς σοὺς ἐχθροὺς μετελθὼν, κἂν ἕτεροι φανεῖεν, εἰς οὐδὲν λογισθήσονται. Ἀλλ' ἴσως δειλιᾶς, τὴν σὴν ὀλιγότητα βλέπων καὶ τῶν κυκλούντων τὸ πλῆθος. Ἀλλὰ τὴν ἐμὴν σκόπει βοήθειαν, δι' ἧς κατακόψετε τοὺς καθ' ὑμῶν ἐπαρθέντας, ὡς ὄρεσι καὶ βουνοῖς ἀπεικάζεσθαι. Ὅπερ ἐπὶ τῶν ρπεʹ χιλιάδων τῶν Ἀσσυρίων ἐγένετο, μηδὲ πολεμήσαντος Ἰσραήλ. Τὰ δὲ τοὺς ἐχθροὺς αὐτῶν καταληψόμενα πάθη δηλοῖ τό· Ζητήσουσιν ὕδωρ, καὶ οὐχ εὑρήσουσι. Τὰ δὲ περὶ τῶν ποταμῶν καὶ ἐπὶ τῆς ἱστορίας γεγονέναι φασὶν, ὡς καὶ πέτρας ἀκροτόμους ἐκραγῆναι πρὸς ὕδατα·","english":"Thus God brought about a wondrous change among the nations. And he called the teachers of the Church \"conduits,\" who, just as from springs and rivers, having taken into their mind the word of God-inspired Scripture and having made it their dwelling, pass it on to others as well, so that through their manner of life they might have the fragrant savor; through abstinence from worldly pleasures, incorruption; through a steadfast and firm disposition in all things, being rooted and able to bear the assaults of the spirits. For the Lord supports the righteous. And one must regard him as the cause, and not think these things happen automatically. But some said concerning the whole passage that God reminds Israel, which is advancing in progress, what sort of relation it always maintained toward him, having kindled this one for the whole world like a torch of the knowledge of God: calling Abraham from the end of the earth, and from Egypt delivering these out of another end, and reckoning them in all things. Having therefore had experience of so many wonders, take courage; and even if many nations surround you, do not be led astray. For I, who have pursued your enemies, even if others should appear, they will be reckoned as nothing. But perhaps you are afraid, seeing your own small number and the multitude of those surrounding you. But look to my help, through which you will cut down those who have risen up against you, so that they are likened to mountains and hills. This is what happened with the one hundred eighty-five thousand Assyrians, without Israel even fighting. And the afflictions that will seize their enemies are indicated by: \"They will seek water, and they will not find it.\" And they say that the things concerning the rivers also happened in history, so that even jagged rocks burst forth into waters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":478,"ref":"p478","source":"καὶ αὖθις ποταμοὺς ἐκλιπεῖν, ὡς τὸν Ἰορδάνην τοῦ λαοῦ διαβαίνοντος. Ὃ καὶ ἡ θάλασσα παθοῦσα, πρὸς ἀναίρεσιν αὖθις τῶν Αἰγυπτίων ἐχέετο· οἳ καὶ ἐξεβράσσοντο, οὐκ εἰς\n\nἄμφω τῆς θαλάσσης τὰ μέρη, ἀλλ' ἔνθα ἦν Ἰσραήλ· ὡς ἂν ὁρῶντες θαῤῥήσωσι λέγοντες· Οὗτός μου Θεὸς ὁ πρότερον ἀπιστούμενος. κα κθʹ. Ἐγγίζει ἡ κρίσις ὑμῶν, λέγει Κύριος ὁ Θεός. Ἤγγισαν αἱ βουλαὶ ὑμῶν, λέγει ὁ βασιλεὺς Ἰακώβ. Ἐγγισάτωσαν καὶ ἀναγγειλάτωσαν ὑμῖν ἃ συμβήσεται, ἢ τὰ πρότερον τίνα ἦν εἴπατε, καὶ ἐπιστήσομεν τὸν νοῦν, καὶ γνωσώμεθα, τί τὰ ἔσχατα, καὶ τὰ ἐπερχόμενα9, κ.τ.λ. Εἰπὼν τῆς πρὶν ἐρήμου τὴν ἐπὶ τὸ κρεῖττον μεταβολὴν, ἐφ' ἕτερον μεταβαίνει τάγμα, ὃ τῇ τῶν εἰδώλων ἐγκατέμεινε πλάνῃ, μὴ ἐπιστῆσαν ὅτι χεὶρ Κυρίου ἐποίησεν ταῦτα. Οὐδὲν οὖν ὑμῖν ἢ κατάκρισις λείπεται, τῆς τοσαύτης ἀναισθητήσασι χάριτος. Διὸ ἐπιλέγει· Ἤγγισαν αἱ βουλαὶ ὑμῶν. Ἀνθ' οὖ Σύμμαχος· Ἐγγίσατε, φησὶ, τὰ ἰσχυρὰ ὑμῶν. Ὁ δὲ Θεοδοτίων· Τὰ κραταιώματα. Ὁ δὲ Ἀκύλας· Ὀστεώσεις· τοῦτ' ἔστι, τοὺς θεοὺς ὑμῶν εἰς τὸ μέσον ἀγάγετε. Οὕτως ἑρμήνευσαν ΚΕΦΑΛ. ΜΒʹ. αθʹ. Ἰακὼβ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ. Ἰσραὴλ ὁ ἐκλεκτός μου, προσεδέξατο αὐτὸν ἡ ψυχή μου. Ἔδωκα τὸ πνεῦμά μου ἐπ' αὐτὸν, κρίσιν τοῖς ἔθνεσιν ἐξοίσει· οὐ κεκράξεται, οὐ δὲ ἀνήσει, οὐδὲ ἀκουσθήσεται ἔξω ἡ φωνὴ αὐτοῦ9, κ.τ.λ.... προεπήγγελται λέγων· Ἀρχὴν Σιὼν δώσω. Καὶ ποία τις αὕτη, σαφῶς ἐπενήνοχεν. Λέγεται γὰρ ἐπὶ τὴν Ἐκκλησίαν εἰς ἀρχὴν δεδόσθαι, καθὸ γέγονεν ἄνθρωπος, τὸ κατὰ πάντων κράτος λαχών. Διὸ καὶ Ἰακὼβ αὐτὸν, ὡς ἐξ αἵματος Ἰσραὴλ τὸκατὰ σάρκα γεγονότα καλεῖ.","english":"And again rivers dried up, as the Jordan did when the people crossed over. The sea also suffered this, and it flowed back again for the destruction of the Egyptians; and they were dashed out, not into both parts of the sea, but where Israel was, so that seeing they might take courage and say: \"This is my God, who was formerly disbelieved.\" 29. \"Your judgment draws near, says the Lord God. Your counsels have drawn near, says the King of Jacob. Let them draw near and announce to you what will happen, or tell what the former things were, and we will apply our mind and know what the last things are, and the things that are coming,\" etc. Having spoken of the change of the former wilderness for the better, he passes to another order, which remained in the error of idols, not understanding that the hand of the Lord did these things. Therefore nothing remains for you but condemnation, since you were insensible to such great grace. Therefore he adds: \"Your counsels have drawn near.\" Instead of which Symmachus says: \"Draw near, he says, your strong things.\" And Theodotion: \"Your strongholds.\" And Aquila: \"Your bones\"—that is, bring your gods into the midst. Thus they interpreted. Chapter 42. 1. \"Jacob my servant, I will uphold him. Israel my chosen, my soul has accepted him. I have given my Spirit upon him; he shall bring forth judgment to the nations; he shall not cry out, nor shall he lift up his voice, nor shall his voice be heard outside,\" etc. ... He has been foretold, saying: \"I will give a beginning to Zion.\" And what sort this is, he has clearly added. For it is said that to the Church a beginning has been given, inasmuch as he became man, having obtained dominion over all. Therefore also he calls him Jacob, as having become of the blood of Israel according to the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":479,"ref":"p479","source":"Ἀντιλήψομαι δὲ, φησὶν, αὐτοῦ. Συνειργάζετο γὰρ ὁ Πατὴρ αὐτῷ, ὡς διὰ δυνάμεως ἰδίας μεγαλουργῶν. Ἔστι δὲ καὶ ἀπόλεκτος, ὅτι καὶ ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων. Καὶ παράδεκτος, ὡς ἠγαπημένος. Εὐδόκησε γὰρ ὁ Πατὴρ ἐν αὐτῷ λέγων· \"Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἐν ᾧ εὐδόκησα.\" Χρισθεὶς δὲ, κατὰ τὸ ἀνθρώπινον, μετεσχηκέναι τοῦ ἁγίου Πνεύματος λέγεται, καίτοι τὸ Πνεῦμα διδοὺς, καὶ ἁγιάζων τὴν κτίσιν. Βαπτισθέντι γὰρ τὸ Πνεῦμα, φησὶν, ἐπεφοίτησεν. Ἐχρίσθη δὲ κρίσιν ἐξοῖσαι τοῖς ἔθνεσιν, ὅ ἐστι δικαιοκρισίαν. Δεδικαίωκε γὰρ αὐτὰ κατακρίνας τὸν πλεονεκτήσαντα Σατανᾶν, λέγων· \"Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου. Νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω. Κἀγὼ ἐὰν ὑψωθῶ ἐκ γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν.\" Εἶτα, ἐπειδήπερ ἡσύχως, καὶ πράως τὸν ἀνθρώπινον διώδευσε βίον, ἐν ὑφέσει πολλῇ, μηδὲ τοῖς θραπευομένοις φανεροῦν ἐπιτρέπων αὐτὸν, Οὐκ ἀνήσει, φησὶν, οὐδὲ ἀκουσθήσεται ἔξω ἡ φωνὴ αὐτοῦ. Οὐδαμοῦ γὰρ ἔξω τῆς Ἰουδαίας καὶ Γαλιλαίας διέτριψεν. Ἦλθε δὲ καὶ μέχρι τῶν ὁρίων Τύρου καὶ Σιδῶνος, καὶ τῆς Φιλίππου Καισαρείας. Ἀλλ' οὐκ αὐτῶν ἐπέβη τῶν ἀλλοφύλων πόλεων. Οὕτω δὲ, φησὶν, ἀψοφητὶ διελεύσεται, ὡς μηδὲ λυπῆσαι τὸν ἀσθενέστατον, καὶ διὰ τοῦτο καλάμῳ, καὶ τούτῳ τεθλασμένῳ παρεικαζόμενον. Ἀλλ' οὐδὲ λίνον κατασβέσει καπνιζόμενον. Τοῦτο γὰρ τὸ τυφόμενον, ὅπερ ἄμαυρον ἐξέδωκαν οἱ λοιποί. Δηλοῦν δὲ τὸ λίνον φασὶ τὸ τυφόμενον, τὸν εἰκῆ φυσιούμενον ὑπὸ τοῦ νοὸς τῆς σαρκὸς αὐτοῦ. Οὐ ταπεινὸν γὰρ ἐλύπησεν, οὐ μετῆλθεν ὑπερήφανον, πρὸς πάντας ὢν πρᾶος, καὶ ταπεινὸς τῇ καρδίᾳ.","english":"I will take hold of him,\" he says. For the Father was working together with him, accomplishing great things as through his own power. And he is \"chosen,\" because he is also \"beautiful in beauty beyond the sons of men.\" And \"accepted,\" as one beloved. For the Father was well pleased in him, saying: \"This is my beloved Son, in whom I am well pleased.\" Having been anointed, in accordance with his human nature, he is said to have partaken of the Holy Spirit, although he himself gives the Spirit and sanctifies creation. For when he was baptized, he says, the Spirit came upon him. And he was anointed \"to bring forth judgment to the nations,\" that is, righteous judgment. For he has judged them, having condemned the one who took advantage, Satan, saying: \"Now is the judgment of this world. Now the ruler of this world will be cast out. And I, if I am lifted up from the earth, will draw all people to myself.\" Then, since he passed through human life quietly and gently, in great calm, not permitting himself to be made known even to those being healed, \"He will not cry out,\" he says, \"nor will his voice be heard outside.\" For he spent time nowhere outside Judea and Galilee. He came even as far as the borders of Tyre and Sidon, and of Caesarea Philippi. But he did not set foot in the cities of the foreigners themselves. And so, he says, he will pass through without noise, so as not even to grieve the weakest, and for this reason compared to a reed, and that a bruised one. But neither will he quench a smoldering flax. For this is the smoldering thing, which the rest produced dimly. And they say that the flax signifies the smoldering thing, the one vainly puffed up by the mind of his flesh. For he did not grieve the humble, nor did he pursue the proud, being gentle toward all, and humble in heart.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":480,"ref":"p480","source":"Τινὲς δὲ λίνον τυφόμενον, τὸν γήϊνον ἔφασαν ἄνθρωπον, τὸν ἀρετῆς ἢ θεοσεβείας σπινθῆρα βραχὺν διασώζοντα. Τοῦτον γὰρ παρακαλῶν, οὐκ ἐᾷ χωρεῖν εἰς ἀπόγνωσιν, τὰς ἑβδομηκοντάκις ἑπτὰ μετανοίας νομοθετῶν· σὺν παῤῥησίᾳ δὲ πᾶσι τὰ περὶ τῆς τοῦ Θεοῦ διεστέλλετο κρίσεως. Καὶ οὐ πρότερον ἐπαύσατο, ἢ φωτὸς δίκην ἐκλάμψαι διὰ τῆς ἐκ νεκρῶν ἀναστάσεως, ἣν αἰνιττόμενος, φησίν· Ἀναλάμψει, καὶ οὐ θραυσθήσεται. Θραῦσαι μὲν γὰρ αὐτὸν καὶ ἀποσβέσαι πεπείρανται οἱ τὸν θάνατον αὐτῷ κατασκευάσαντες. Θανάτῳ γὰρ ἄνθρωποι θραύονται. Μόνος δὲ Χριστὸς θανάτου κρείττων ἐγένετο. Ἐλλάμψας δὲ οὐκ ἐπαύσατο, ἕως θῇ ἐπὶ τῆς γῆς κρίσιν, τοῦτ' ἔστι, πρὶν ἐπὶ γῆς διατάξασθαι τὴν περὶ τῆς Ἐκκλησίας διοίκησίν τε καὶ κρίσιν, ἣν τοῖς αὐτοῦ παρέδωκε μαθηταῖς. Κρίσιν γὰρ ἔοικεν ἐν τούτοις τὸν νόμον καλεῖν, ὡς εἴρηται περὶ τοῦ Ἰσραὴλ, ὅτι ἐκεῖ ἔδωκεν αὐτῷ δικαιώματα καὶ κρίσιν. Καὶ πάλιν· Κρίσιν καὶ δικαιοσύνην ἐν Ἰακὼβ τὸ ἐποίησας. Καί φασί τινες, ὡς τὸν νόμον ἐν σκιαῖς ὄντα καὶ τύποις, εἰς ἀλήθειαν","english":"But some said that the smoldering flax is the earthly man, who preserves a small spark of virtue or piety. For encouraging him, he does not allow him to proceed to despair, legislating the seventy-times-seven acts of repentance; and with boldness he set forth to all alike the things concerning God's judgment. And he did not stop before he shone forth like light through the resurrection from the dead, hinting at which he says: \"He will shine forth, and he will not be broken.\" For those who contrived death for him have tried to break and extinguish him. For by death men are broken. But Christ alone became stronger than death. And having shone forth, he did not cease until he should establish judgment on the earth—that is, before he should ordain on earth the administration and judgment concerning the Church, which he handed over to his own disciples. For in these words he seems to call the law \"judgment,\" as it was said concerning Israel, that there he gave him statutes and judgment. And again: \"You have made judgment and righteousness in Jacob.\" And some say that the law, being in shadows and types, [was brought] into truth","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":481,"ref":"p481","source":"ἐξοίσει, διὰ τῶν εὐαγγελικῶν θεσπισμάτων. Τὸ δὲ, ἕως, [οὐ] καιροῦ προθεσμίαν δηλοῖ, μεθ' ἣν θραυσθήσεται, ἀλλ' ὅτι κρατήσει τοσοῦτον· ὥστε καὶ ἐν πάσῃ τῇ γῇ θεῖναι τὴν κρίσιν. Κατὰ τό· \"Κάθου ἐκ δεξιῶν μου, ἕως ἂν θήσω τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.\" Καὶ τό· \"Ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι, ἕως τῆς συντελείας τοῦ αἰῶνος.\" Οὕτω καὶ νῦν τῶν αὐτοῦ θεσπισμάτων τὸ ἀῤῥαγὲς δηλοῖ καὶ ἀσάλευτον. Γέγραπται γάρ· \"Ἡ δικαιοσύνη σου, δικαιοσύνη εἰς τὸν αἰῶνα, καὶ ὁ νόμος σου ἀλήθεια.\" Ἤλπισέν γε μὴν τὰ ἔθνη ἐπὶ τῷ ὀνόματι αὐτοῦ, Θεὸν εἶναι μαθόντα, εἰ καὶ πέφηνεν ἐν σαρκί. Καὶ κατὰ τὸν Δαβίδ· \"Ἐν τῷ ὀνόματι αὐτοῦ ἀγαλλιάσονται ὅλην τὴν ἡμέραν.\" Κεκλήμεθα γὰρ Χριστιανοὶ, καὶ ἐπ' αὐτῷ πᾶσαν ἔχομεν τὴν ἐλπίδα. Τὸ Ἑβραϊκὸν δὲ, καὶ οἱ λοιποὶ, ἀντὶ τοῦ ἔθνη, νῆσοι, φασίν. Καὶ ἀντὶ τοῦ, ὀνόματι, νόμῳ. Νήσους δὲ τὰς ἐκκλησίας λέγομεν ὑπὸ τῶν ἀπίστων, ὡς ὑπὸ θαλάττης κεκυκλωμένας. Νόμος δὲ τοῦ προφητευομένου τις παρὰ τὸν Μωσαϊκὸν ἕτερος, πλὴν τῆς καινῆς διαθήκης, περὶ ἧς Ἱερεμίας φησί· \"Καὶ διαθήσομαι αὐτοῖς διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς πατράσιν αὐτῶν.\" Ἔφη δὲ καὶ ὁ παρὼν προφήτης· \"Ἐκ γὰρ Σιὼν ἐξελεύσεται νόμος καὶ λόγος Κυρίου ἐξ Ἱερουσαλήμ.\" Ἐπειδὴ δὲ τῇ προκειμένῃ ῥήσει ἀθρόως ἐπέβαλεν εἰπὼν, Ἰακὼβ ὁ παῖς μου, μὴ διορίσας τὸ πρόσωπον· νῦν ἐπήγαγεν, Οὕτως λέγει Κύριος ὁ Θεὸς, ἐξ αὐτοῦ δηλῶν εἰρῆσθαι τὰ τεθεσπισμένα περὶ Χριστοῦ. Τοῦ δὲ λέγοντος ἀοράτου τυγχάνοντος, τὴν οὐσίαν αὐτοῦ, καὶ τὴν δύναμιν ἐκ μεγέθους παρίστησι κτισμάτων, κατὰ τὴν Παύλου φωνήν.","english":"He will bring it forth through the gospel ordinances. But the word \"until\" does not indicate a limit of time after which it will be broken, but that it will prevail to such an extent as even to establish judgment in all the earth. According to the text: \"Sit at my right hand, until I make your enemies a footstool for your feet.\" And: \"Behold, I am with you, until the consummation of the age.\" So also now he declares the unbreakable and immovable character of his ordinances. For it is written: \"Your righteousness is righteousness forever, and your law is truth.\" Surely the nations hoped in his name, having learned that he is God, even if he appeared in the flesh. And according to David: \"In his name they will exult all the day long.\" For we have been called Christians, and on him we have all our hope. But the Hebrew text, and the others, says \"islands\" instead of \"nations.\" And instead of \"name,\" \"law.\" And we call the churches \"islands,\" since they are surrounded by the unbelievers as by a sea. And the law of the one foretold is some other law besides the Mosaic one—namely, the new covenant, concerning which Jeremiah says: \"And I will make with them a new covenant, not according to the covenant which I made with their fathers.\" And the present prophet also said: \"For out of Zion shall go forth the law, and the word of the Lord from Jerusalem.\" But since in the preceding utterance he suddenly interposed, saying, \"Jacob my servant,\" without having distinguished the person, now he has added, \"Thus says the Lord God,\" making clear that the oracles concerning Christ were spoken by him. And since the speaker is invisible, he sets forth his essence and his power from the greatness of created things, according to the voice of Paul.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":482,"ref":"p482","source":"Τὸν οὐρανὸν δὲ πεπῆχθαί φησιν. Ἐξ ὕδατος γὰρ συνέστη, κατὰ τὴν Μωσέως γραφὴν, οὐκ ἐκ πυρὸς, κατὰ τοὺς ἔξω σοφούς· Τὴν δὲ γῆν ἐστερεῶσθαι, διὰ τὸ μέσην οὖσαν ἀκίνητον εἶναι, ἀντὶ δὲ τοῦ, καὶ τὰ ἐν αὐτῇ· καὶ τὰ πορευόμενα ἐπ' αὐτῆς ὁ Σύμμαχος εἴρηκεν. Τίνα δὲ ταῦτα λέγει ὁ διδοὺς πνοὴν τῷ λαῷ τῷ ἐπ' αὐτῆς; Πᾶσι γὰρ ἀνθρώποις διὰ τοῦ πρωτοπλάστου εἰς ψυχὴν ἐνεφύσησε ζῶσαν, τοῦ δὲ πνεύματος οὐ πᾶσι μετέδωκεν, ἀλλὰ τοῖς πατοῦσι τὴν γῆν, κρείττοσιν οὖσι τοῦ γεώδους φρονήματος. Εἴποις δ' ἂν καὶ πᾶν γένος δηλοῦσθαι ζώων λογικόν τε καὶ ἄλογον. Πολλῶν δὲ ψευδοπροφητῶν γεγονότων ἐν Ἰσραὴλ, συνέβαινε λοιπὸν καὶ τοὺς ἀληθεῖς ἀπιστεῖσθαι προφήτας, ὡς καὶ αὐτὸν ἀπιστηθῆναι καίτοι θαυματουργοῦντα Χριστόν. Ἐκβάλλειν γὰρ αὐτὸν ἔφασκον ἐν Βεελζεβοὺλ τὰ δαιμόνια, ἔλεγόν τε· \"Εἰ ἦν οὗτος παρὰ Θεοῦ, οὐκ ἔλυε τὸ Σάββατον.\" Διόπερ ἔφασκεν αὐτοῖς ὁ Σωτήρ· \"Ὁ κλέπτης οὐκ ἔρχεται, εἰ μὴ ἵνα κλέψῃ, καὶ θύσῃ, καὶ ἀπολέσῃ. Ἐγὼ ἦλθον ἵνα ζωὴν ἔχωσιν.\" Καὶ πάλιν· \"Ἐγὼ ἦλθον ἐν τῷ ὀνόματι τοῦ Πατέρος μου.\" Ὅθεν αὐτῷ ἡ προφητεία μαρτυροῦντα τὸν Πατέρα ποιεῖ, ὡς κληθεὶς ἦλθεν, ἀλλ' οὐκ αὐτόμολος, κατὰ τοὺς ἀπὸ καρδίας λαλοῦντας, ἀλλ' ἐν δικαιοσύνῃ, κατ' ἀξίαν τὴν κλῆσιν λαβών. Καὶ τῶν δυνάμεων ὄντι Κυρίῳ συνεργεῖν ἐπαγγέλλεται, διὰ τὰ μέτρα τῆς ἀνθρωπότητος, ὃν καὶ Θεὸν δεικνὺς, καὶ φῶς ἐκ φωτὸς, εἰς φῶς αὐτὸν ἐθνῶν ὥσπερ τι δῶρον δεδόσθαι φησὶν, εἰς Διαθήκην Καινὴν τῆς προτέρας τὴν σκιὰν θεοπρεπῶς καταργήσαντα.","english":"He says that the heaven was fixed firm. For it was established from water, according to the writing of Moses, not from fire, according to the outside wise men. And that the earth was made solid, because being in the middle it is immovable; and instead of \"and the things in it,\" Symmachus said \"and the things that move upon it.\" But what are these things that he speaks of, who gives breath to the people upon it? For to all men through the first-formed man he breathed into the soul living, but the spirit he did not impart to all, but to those who tread the earth, who are better than the earthly mind. One might also say that every kind of living thing is indicated, both rational and irrational. Since many false prophets had arisen in Israel, it followed thereafter that the true prophets also were disbelieved, just as Christ himself was disbelieved even though he worked wonders. For they said he cast out demons in Beelzebub, and they said: \"If this man were from God, he would not break the Sabbath.\" Therefore the Savior said to them: \"The thief does not come except to steal, and to sacrifice, and to destroy. I came that they may have life.\" And again: \"I came in the name of my Father.\" Hence the prophecy makes the Father testify to him, that he came when called, but not self-sent, like those who speak from their own heart, but in righteousness, having received the calling according to worthiness. And being Lord of the powers, he promises to work together, through the measures of humanity, showing him also to be God, and light from light; he says that he has been given as a light to the nations, as it were a gift, for a New Covenant, having godly abolished the shadow of the former.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":483,"ref":"p483","source":"Καὶ, ἐπείπερ αὐτὸς ἦν ἡ Διαθήκη, μεσίτης ὢν Θεοῦ καὶ ἀνθρώπων, οὐδὲ γραφὴν, οὐδὲ βιβλίον, ὁμοίως ἐξέδωκε Μωσεῖ· ἐν αὐτῷ δὲ καὶ τῶν πάλαι τυφλῶν τὰς ψυχὰς οἱ ὀφθαλμοὶ διανοίγονται πρὸς γνῶσιν Θεοῦ, ἐξ ἀγνοίας τῆς περὶ εἴδωλά τε καὶ δαίμονας, οἷς τὸ θεῖον σέβας ἅπερ ἐμόν. Ὁ δὲ αὐτὸς καὶ τοῖς ἐν ᾅδου, καθειργμένοις ἐν οἴκῳ φυλακῆς ἐκήρυξε πνεύμασιν, ἐκ δεσμῶν ἀνάγκης πάντας ἀνείς. Ὁμοῦ δὲ, καὶ τοὺς προῤῥηθέντας τυφλοὺς, ταῖς τῶν ἰδίων ἐσφιγμένους ἁμαρτημάτων σειραῖς, σκότῳ τε κακίας πεπεδημένους, ἠξίωσε διὰ τῆς χάριτος ἁμαρτημάτων ἀφέσεως, τῆς τοῦ διαβόλου τούτους ἐλευθερώσας εἱρκτῆς, οὐκ Ἰουδαίους ἰδικῶς, οὐ τὸν Ἰσραὴλ, οὐ τὸν Ἰακὼβ, πᾶν δὲ γένος ἀνθρώπων. Διόπερ εἶπεν, ἐθνῶν. Εἶτα Κύριος ὁ Θεὸς ὑπάρχειν εἰπών· Τὴν δόξαν μου, φησὶν, ἑτέρῳ οὐ δώσω. Οὐκ εἶπεν, οὐδενὶ, φασὶν, ἀλλ' ἑτέρῳ, ἐμφαίνων ἐνὶ μόνῳ γεγονέναι συγχώρησιν, περὶ οὗπερ ἔφασκεν·\n\nἘκάλεσά σε ἐν δικαιοσύνῃ, καὶ τὰ ἑξῆς. Ἡ δὲ δόξα τοῦ λέγοντος ἦν· Ἐγὼ Κύριος ὁ Θεός. Διὰ τούτου γὰρ δοξάζεται τοῦ ὀνόματος. Ἄμεινον δὲ λέγειν, Ἐπειδὴ Κύριος ὁ Θεὸς ἡ Τριὰς, καὶ οὐχ ἕτερος κατ' οὐσίαν τοῦ Πατέρος ὁ Υἱὸς, μεγάλα δὲ κατορθοῦντα παρέστησεν, δείκνυσιν· ὡς εἴπερ ἦν κτίσμα, οὐκ ἂν τῆς ἀνωτάτω δόξης γέγονε κοινωνός. Κατὰ γὰρ τὸν θεῖον Ἀπόστολον, \"Κἂν εἰ πολλοί τινες εἶεν θεοὶ, καὶ κύριοι, ἔν τε οὐρανῷ, καὶ ἐπὶ τῆς γῆς· ἀλλ' ἡμῖν εἷς Θεὸς ὁ Πατὴρ, ἐξ οὗ τὰ πάντα, καὶ εἷς Κύριος Ἰησοῦς Χριστὸς, δι' οὗ τὰ πάντα, καὶ ἡμεῖς δι' αὐτοῦ.\" Οὐ γὰρ ἕτερος παρ' αὐτὸν, κἂν εἰς ὑπόστασιν ἰδικὴν ἀφορίζεται.","english":"And, since he himself was the Covenant, being mediator between God and men, he did not likewise deliver to Moses a writing or a book; but in him the eyes of the souls of those formerly blind are opened to the knowledge of God, from ignorance of idols and demons, to which they gave the divine reverence that is mine. The same also preached to the spirits confined in Hades, in the house of prison, releasing all from the bonds of necessity. At the same time, also, those foretold blind men, bound fast by the cords of their own sins and fettered by the darkness of wickedness, he deemed worthy through grace of the forgiveness of sins, having freed them from the prison of the devil—not the Jews specifically, not Israel, not Jacob, but every race of men. Therefore he said, of the nations. Then, having said that he is the Lord God: My glory, he says, I will not give to another. He did not say, to no one, they say, but to another, indicating that forgiveness has come about in one alone, of whom he was speaking:\n\nI called you in righteousness, and the rest. And the glory of the one speaking was: I am the Lord God. For by this name he is glorified. But it is better to say: Since the Lord God is the Trinity, and the Son is not other in essence than the Father, he shows that he has presented great achievements; so that if he were a creature, he would not have become a partaker of the highest glory. For according to the divine Apostle, \"Even if there be many so-called gods and lords, both in heaven and on earth; yet for us there is one God the Father, from whom are all things, and one Lord Jesus Christ, through whom are all things, and we through him.\" For he is not other than him, even if he is distinguished into his own hypostasis.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":484,"ref":"p484","source":"Λέγων δὲ, Οὐδὲ τὰς ἀρετάς μου δώσω τοῖς γλυπτοῖς· ἢ τὴν ὕμνησιν, κατὰ τὸν Ἀκύλαν· ἢ τὸν ἔπαινον, κατὰ Σύμμαχον, τὰ ἔθνη παιδεύει μηδὲν τῶν πάλαι σεβασμάτων ἡγεῖσθαι Θεὸν, μηδὲ προσφέρειν αἴνεσιν ἀσεβῆ. Μόνος γὰρ ἔχει τὰς τοῦ Πατέρος ἀρετὰς, ὁμολογουμένως μὲν κατὰ τὴν θεότητα, ἤδη δὲ καὶ κατὰ τὴν οἰκονομίαν. Ἐν αὐτῷ γὰρ εὐδόκησε πᾶν τὸ πλήρωμα τῆς θεότητος κατοικῆσαι σωματικῶς. Τούτοις ἐπιλέγει· Τὰ ἀπ' ἀρχῆς ἰδοὺ ἥκασιν. Ἀντὶ δὲ τοῦ, Πρὸ τοῦ ἀναγγεῖλαι ἐδηλώθη ὑμῖν, ὁ Σύμμαχος εἶπεν· Πρὸ τοῦ ἀναγγεῖλαι αὐτὰ ἀκουστὰ ποιήσω ὑμῖν. Ὥσπερ γὰρ τὰ πρῶτα, φησὶν, ἐπληρώθη δι' ἔργων (καθὰ γὰρ Ἀβραὰμ ἐπηγγειλάμην περὶ τοῦ σπέρματος αὐτοῦ, πεποίηκα· ἐπληρώθη δὲ καὶ τὰ διὰ Μωσέως καὶ τῶν προφητῶν προλεχθέντα), οὕτω καὶ νῦν εὐαγγελίζομαι τοῖς πᾶσι καινά. Καὶ πρὶν ἀναγγεῖλαι, καὶ πρὸς τὸ φανερὸν ἐλθεῖν, ἀκουστὰ ὑμῖν διὰ τῆς παρούσης προφητείας ἐποίησα, ἅπερ ἑξῆς ἐπενήνοχεν. Τὸν δὲ περὶ τοῦ Σωτῆρος ἀπιστεῖσθαι, φασί τινες, λόγον οὐ συγχωρεῖ. Ποῖα δὲ, φασὶ, τὰ καινά; Ἅπερ ἐπήγγελται ὁ Κύριος ἡμῶν Ἰησοῦς ὁ Χριστὸς, τὴν εἰς αἰῶνα τὸν μέλλοντα ζωὴν, καὶ ὅσα πρὸς ἀξίαν τοῖς ἁγίοις ἀπόκειται. ικεʹ. Ὑμνήσατε τῷ Κυρίῳ ὕμνον καινὸν, ἡ ἀρχὴ αὐτοῦ· δοξάζετε τὸ ὄνομα αὐτοῦ, ἀπ' ἄκρου τῆς γῆς, οἱ καταβαίνοντες εἰς τὴν θάλασσαν, πλέοντες αὐτὴν, καὶ νῆσοι, καὶ οἱ κατοικοῦντες αὐτάς. Εὐφράνθητι, ἔρημος, καὶ αἱ κῶμαι αὐτῆς, ἐπαύλεις, καὶ οἱ κατοικοῦντες Κηδάρ9, κ.τ.λ. Ἐπήνεγκε διὰ τούτων, ἅπερ ἔφη καινὰ, κε λεύων πᾶσιν ἀνθρώποις ὕμνον ᾄδειν, ἢ κατὰ τοὺς λοιποὺς, ᾆσμα·","english":"Saying, \"I will not give my virtues to the graven images\"—or \"my hymn,\" according to Aquila; or \"my praise,\" according to Symmachus—he teaches the nations to consider none of the former objects of worship as God, nor to offer impious praise. For he alone has the virtues of the Father, confessedly according to the divinity, and now also according to the economy. For in him all the fullness of the divinity was pleased to dwell bodily. To these things he adds: \"Behold, they have come from the beginning.\" And in place of \"Before I announced, it was made known to you,\" Symmachus said: \"Before I announce them, I will make them heard by you.\" For just as the first things, he says, were fulfilled through works (for as I promised Abraham concerning his seed, I have done it; and the things foretold through Moses and the prophets were also fulfilled), so also now I proclaim new things to all. And before announcing and coming to the open, I have made them heard by you through the present prophecy, which he has set forth in what follows. But the account concerning the Savior being disbelieved, some say, he does not permit. And what, they say, are the new things? Those which our Lord Jesus Christ promised: the life into the age to come, and whatever is laid up worthily for the saints. 25. \"Sing to the Lord a new hymn; his beginning: glorify his name, from the end of the earth, you who go down to the sea, who sail it, and the islands, and those who dwell in them. Rejoice, O wilderness, and its villages, its dwellings, and those who dwell in Kedar,\" etc. Through these things he has set forth what he called new, commanding all men to sing a hymn—or, according to the others, a song.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":485,"ref":"p485","source":"ἐπειδὴ ἡ ἀρχὴ αὐτοῦ καὶ καθολικὴ ἐξουσία καθ' ὅλης ἐδοξάσθη τῆς γῆς. Πεπλήρωται γὰρ τῶν ἀπὸ τῆς Χριστοῦ προσηγορίας λεγομένων Χριστιανῶν. Ἐν καθαρᾷ δὲ θεωρίᾳ τῶν μελλόντων ὁ προφήτης ἑστιαθεὶς τὴν ψυχὴν, συνεορτάζειν αὑτῷ καὶ τοὺς ἄλλους παρακαλεῖ, τῶν ἀγαθῶν ὑμνοῦντας τὸ αἴτιον. Παρηκολούθουν γὰρ οἱ προφῆται τοῖς ἐξ ἑαυτῶν λεγομένοις, ὡς ποτὲ μὲν παραιτεῖσθαι, ποτὲ δὲ χαίρειν ἐπὶ τοῖς παρὰ Θεοῦ λεγομένοις. Ὃ καὶ νῦν πάσχει τοῦ Σωτῆρος τὴν παρουσίαν ὁρῶν, διδάσκων ἅμα ὡς ὁ φανησόμενος Κύριος οὐ τότε πρῶτον ἄρξει, κρατῶν δὲ πάντων, ὡς Θεὸς, καὶ τοῖς ἐπὶ γῆς ὑπάρχων τοιοῦτος φανερωθήσεται, προκαταρχόντων αὐτοῦ τῆς γνώσεως τῶν ἐργαζομένων ἀποστόλων τὴν θάλατταν, ἣν ἔπλεον ἁλιεύοντες. Καινὸς δὲ ὕμνος τῇ τῶν πραγμάτων πρέπει καινότητι. Εἴ τις γὰρ ἐν Χριστῷ, καινὴ κτίσις, καὶ τὰ ἀρχαῖα παρῆλθεν· γέγονε δὲ πάντα καινά. Πνευματικῆς γὰρ δουλείας, οὐ σαρκικῆς, κατὰ τὸν Ἰσραὴλ, λελυτρώμεθα· καὶ ἀντὶ πλινθείας, τῶν ἐκ φιλοσαρκίας ἔξω γεγόναμεν μολυσμῶν, φυγόντες οὐκ ἐργοδιωκτὰς Αἰγυπτίους, οὐδὲ τύραννον ἄνθρωπον, τοὺς δὲ συνωθοῦντας εἰς ἁμαρτίαν ἡμᾶς δαίμονας, καὶ τὸν τούτοις ἐφεστηκότα διάβολον, ὡς διαβῆναι τὴν ἐκ τοῦ βίου τύρβην, ὡς θάλατταν, καὶ φαγεῖν ἀντὶ μάννα, τὸν ἄρτον τὸν ἐξ οὐρανοῦ καὶ ζωὴν τῷ κόσμῳ παρέχοντα· καὶ τοῖς ἐκ Χριστοῦ τῆς πέτρας ἐνετρύφησαν μὲν νάμασι, τυχόντες τε τοῦ θείου βαπτίσματος τὸν Ἰορδάνην διέβημεν, εἰς γῆν εἰσελθόντες τὴν τοῖς ἁγίοις ἐπηγγελμένην, ἣν οἱ μακαριζόμενοι κληρονομοῦσι πραεῖς·","english":"Since his rule and universal authority have been glorified over the whole earth. For it has been filled with those called Christians from the name of Christ. And the prophet, having feasted his soul in the pure contemplation of things to come, exhorts others to celebrate together with him, hymning the cause of good things. For the prophets followed what was said by them, sometimes objecting, sometimes rejoicing at what was said by God. This is also what he now experiences, seeing the coming of the Savior, teaching at the same time that the Lord who will appear will not then begin to rule for the first time, but holding all things as God, and being such over those on earth, he will be made manifest, while the apostles who worked the sea, which they sailed as fishermen, first began his knowledge. And a new hymn is fitting for the newness of things. For if anyone is in Christ, he is a new creation, and the old things have passed away; and all things have become new. For we have been redeemed from spiritual slavery, not fleshly slavery as was Israel's; and instead of brickmaking, we have come out from the defilements that come from love of the flesh, having fled not Egyptian taskmasters, nor a human tyrant, but the demons who drive us together into sin, and the devil who presides over them, so as to cross the turmoil of life as if it were a sea, and to eat instead of manna the bread from heaven that gives life to the world; and they luxuriated in the streams from the rock that is Christ, and having obtained the divine baptism we crossed the Jordan, entering into the land promised to the saints, which the blessed meek inherit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":486,"ref":"p486","source":"ἐφ' οἷς ἔδει γενέσθαι τὸν ὕμνον Θεῷ παρὰ τῆς ἀρχῆς αὐτοῦ, τῶν ὑπ' αὐτοῦ, καθά φασί τινες, ἀρχομένων οὐ κατὰ τὴν Ἰουδαίαν, κατὰ δὲ πᾶσαν τὴν γῆν. Οὐ γὰρ ὡς πάλαι ἐν τῇ Ἰουδαίᾳ γνωστὸς ὁ Κύριος, καὶ ἐν μόνῳ τῷ Ἰσραὴλ τὸ ὄνομα αὐτοῦ. Πλήρης δὲ νῦν ὁ οὐρανὸς καὶ ἡ γῆ\n\nτῆς δόξης αὐτοῦ. Καὶ Δαβὶδ δέ φησι· Πληρωθήσεται τῆς δόξης αὐτοῦ πᾶσα ἡ γῆ. Τίνες δὲ οἱ τοὺς ᾄδοντας τὸν καινὸν ὕμνον ἱστάντες, καὶ πρὸς χορὸν συγκαλοῦντες πνευματικόν; Οἱ τὴν θάλατταν πλέοντες διὰ τὴν τέχνην ἀπόστολοι. Καὶ ὅτι τὴν καθ' ἡμᾶς περιπλέοντες θάλατταν, ποτὲ μὲν ἐν νήσοις ἐκήρυττον, ποτὲ δὲ τῆς Ἰταλίας καὶ Ἱσπανίας ἐπέκεινα. Ἔπλεον δὲ καὶ τοῦ βίου τὴν θάλατταν, ἐν νήσοις ταῖς τῶν ἐθνῶν Ἐκκλησίαις κηρύττοντες τοῦ βίου τὰς προσβολὰς, ὡς κύματα φερούσαις καὶ πνεύματα, περὶ ἧς φησιν ὁ Δαβίδ· \"Αὕτη ἡ θάλασσα ἡ μεγάλη καὶ εὐρύχωρος,\" καὶ τὰ τούτοις ἑπόμενα. Ἐπεὶ καὶ τοῦ βίου τὰ πράγματα τὸ ἀστάθμητον ἔχοντα, ἄνω κάτω συγχύσει κινεῖται πολλῇ, ἣν διαπλέουσιν οἱ μὴ πρὸς αὐτῆς βαπτιζόμενοι, τῶν δὲ ταύτης κυμάτων ὑπερανέχοντες, δη λαδὴ τῶν κοσμικῶν πρός γε τοῖς ἄλλοις περισπασμῶν. Εἴποις δ' ἂν νήσους, καὶ τὰς πρὸ τῆς Χριστοῦ παρουσίας πάθεσιν ἀλμυροῖς κατακλυζομένα ψυχάς. Ἐφ' οἷς φησιν· Εὐφράνθητι, ἕρημος, καὶ αἱ κῶμαι αὐτῆς, ἢ κατὰ τοὺς λοιποὺς, αἱ πόλεις. Πολλαὶ γὰρ πόλεις ἐν Ἐκκλησίᾳ Θεοῦ, κατὰ τὰς διαφόρους πολιτείας, ἐπινοοῦνται. Διὸ κἀν τῇ τῆς Αἰγύπτου ὁράσει, πέντε πόλεις ἔλεγεν ἐν Αἰγύπτῳ γενήσεσθαι λαλούσας γλώττῃ τῇ Χανανίτιδι. Τινὲς δὲ πόλεις ἐρήμου φασὶ τὰς ἐπιφερομένας, τήν τε Κηδὰρ καὶ τὴν Πέτραν.","english":"For it was necessary that the hymn be offered to God from his dominion, by those ruled by him—as some say—not throughout Judea only, but throughout the whole earth. For not as of old was the Lord known in Judea, and his name in Israel alone. But now heaven and earth are full of his glory. And David also says: \"All the earth shall be filled with his glory.\" And who are those who set up the singers of the new hymn and call them together into a spiritual choir? The apostles, who sail the sea for their craft. And because, sailing around the sea that is ours, they preached sometimes in the islands, and sometimes beyond Italy and Spain. They sailed also the sea of this life, preaching in the islands—the Churches of the Gentiles—which bear the assaults and winds of this life like waves, concerning which David says: \"This is the great and wide sea,\" and what follows. Since the affairs of this life, possessing instability, are stirred up and down with great confusion, which those who are not baptized by it sail across, holding themselves above its waves—clearly, among other things, above worldly distractions. And you might call \"islands\" also the souls that, before the coming of Christ, were flooded by bitter passions. Concerning which he says: \"Rejoice, O wilderness, and her villages,\" or, according to others, \"her cities.\" For many cities are conceived in the Church of God, according to the various ways of life. Therefore also in the vision of Egypt he said that five cities would come to be in Egypt speaking the Canaanite tongue. But some say the cities of the wilderness are those that are brought forward, Kedar and Petra.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":487,"ref":"p487","source":"Ὧν ἡ μὲν Κηδὰρ Σαρακηνῶν πόλις ἐπέκεινα τῆς Ἀραβίας ἐπὶ τῆς ἐσχάτης ἐρήμου. Πέτρα δὲ δεισιδαιμονεστάτη πόλις τῆς Παλαιστίνης· δι' ὧν γνωρίμων οὐσῶν Ἰουδαίοις, δηλοῖ καὶ εἰς τοὺς τὰ ἔσχατα κατοικοῦντας τῆς γῆς φθάσειν τὴν εὐφροσύνην τὴν λογικὴν καὶ εἰς τοὺς ἐσχάτην εἰδωλολατρείαν νοσήσαντας. Διὰ μερικῶν γάρ τινων ἡ Γραφὴ καὶ τοῖς ἀκροαταῖς γνωρίμων τῆς πάσης γῆς τὴν θεογνωσίαν παρίστησιν. Ἔστι δὲ νῦν ἰδεῖν ὡς καὶ παρὰ τοῖς εἰρημένοις Χριστοῦ τυγχάνουσιν Ἐκκλησίαι κατὰ τὴν πρόῤῥησιν. Εἴποις δ' ἂν καὶ τὰς ψυχὰς τὰς ἐστερημένας πάλαι θεογνωσίας ἔρημον λέγεσθαι, ὧν τὴν ἄγνοιαν παρίστησιν ἡ Κηδὰρ σκοτασμὸς ἑρμηνευομένη. Ἃς ὡς φωτισθησομένας εὐαγγελίζεται, ὁμοῦ καὶ διδάσκων, ὡς αἱ πρὸς τὴν παρουσίαν ἀπομαχόμεναι τοῦ Σωτῆρος ψυχαὶ, τὸ πρὸς αὐτὸν σέβας ὁμολογήσουσιν. Χωρίον γὰρ ἡ Κηδὰρ τοῦ γένους Ἡσαῦ τοῦ διατελέσαντος ἐν πολέμῳ πρὸς Ἱερουσαλὴμ, καὶ τὸν νόμον τὸν ἐν αὐτῇ. Καὶ ἄλλως δὲ, οἱ κατοικοῦντες Πέτραν εὐφρανθήσονται. Ἡ δὲ πέτρα ἦν ὁ Χριστός. Περὶ πάντων δὲ τῶν εἰρημένων φησὶν, ὡς ἐν ὄρεσι στάντες τῶν τοῦ Θεοῦ, δηλονότι λογίων, ἐν ὕψει προσοίσουσιν ὕμνον αὐτῷ, κατὰ τό· \"Ἐπ' ὄρος ὑψηλὸν ἀνάβηθι, ὁ εὐαγγελιζόμενος Σιών.\" Καὶ τὰς ἀρετὰς δὲ αὐτοῦ ἐν ταῖς δεδηλωμέναις νήσοις ἀγγελεῖν φησιν· ὅπερ ἐποίουν οἱ μαθηταὶ, ποτὲ μὲν αὐτοῦ τὴν ὑπερκόσμιον δηλοῦντες θεότητα, ποτὲ δὲ τὰς θεοσεβίας ἀγγέλλοντες.","english":"Of which Kedar is a city of the Saracens beyond Arabia in the furthest desert. And Petra is a most superstitious city of Palestine; through these, which are well known to the Jews, he shows that the rational gladness will reach even those who dwell at the ends of the earth, and those who have sickened with the utmost idolatry. For through certain particular things, and things known to the hearers, Scripture sets forth the knowledge of God for the whole earth. And it is possible now to see that, among those mentioned, there are Churches of Christ according to the prophecy. One might also say that the souls that were formerly deprived of the knowledge of God are called a desert, whose ignorance Kedar sets forth, being interpreted as darkness. These he proclaims as about to be enlightened, at the same time also teaching that the souls that strive against the coming of the Savior will confess the reverence due to him. For Kedar is a place of the race of Esau, who persisted in war against Jerusalem, and the law that is in it. And in another sense, those who dwell in Petra will be glad. And the rock was Christ. And concerning all the things said, he says that, having stood on the mountains of God—that is, of the oracles—they will offer a hymn to him on high, according to the text: \"Go up on a high mountain, you who bring good news to Zion.\" And he says that they will proclaim his virtues in the islands that have been indicated; which the disciples did, sometimes declaring his supercosmic divinity, and sometimes announcing the things of piety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":488,"ref":"p488","source":"Καὶ ἐπειδὴ παῤῥησίᾳ πολλῇ περὶ τούτου χρωμένοις ἤμελλον ἐπαναστῆναι πολλοὶ, καὶ οἱ διὰ τούτων ἐνεργήσαντες δαίμονες, ὡς δὴ σαλευομένης αὐτοῖς τῆς ἀρχῆς, ἀναλώτους αὐτοὺς προαγορεύει γενήσεσθαι, προπολεμοῦντος αὐτῶν τοῦ Θεοῦ. Ἐξελεύσεται δὲ, φησὶν, ὡς ἐπὶ βασιλέως ἐξιόντος εἰς πόλεμον. Ἐπεγερεῖ δὲ ζῆλον, ἢ τὸν παρ' ἑαυτοῦ κατ' ἐχθρῶν τοιοῦτον· γὰρ παρὰ Ζαχαρίᾳ τὸ, \"Ἐζήλωκα τὴν Ἱερουσαλὴμ, καὶ τὴν Σιὼν ζῆλον μέγαν,\" ἢ τοὺς ὑπὲρ αὐτοῦ ζηλώσοντας, ὁποῖος ἦν ὁ λέγων Ἀπόστολος· \"Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ;\" Καὶ πάλιν· \"Ἐμοὶ γὰρ καὶ τὸ ζῇν Χριστὸς, καὶ τὸ ἀποθανεῖν κέρδος.\" Ζηλωταὶ δὲ καὶ οἱ θεῖοι γεγόνασι μάρτυρες. Ὁ δὲ ζῆλος οὐ πάθος Θεοῦ, ἐπὶ δὲ τοὺς ἡμαρτηκότας ἐκδίκησις. Ὡς ἐπὶ πολεμικοῦ δὲ ἀλαλαγμοῦ, καὶ τὸ βοήσεται ἐπὶ τοὺς ἐχθροὺς ἐπενήνοχεν· ὃ δὴ ποιοῦσιν ἢ συμβάλλοντες, ἢ κατορχούμενοι τῶν ἡττημένων. Εἶτα τὴν πολλὴν ἐπὶ τοῖς ἔθνεσιν εἰδωλολατροῦσι μακροθυμίαν δηλῶν ἐπενήνοχεν· Ἐσιώπησα, μὴ καὶ ἀεὶ σιωπήσομαι; Ἤθελε μὲν γὰρ καὶ πάλαι ῥύσασθαι τούτους τοῦ Σατανᾶ. Τὸν δὲ προσήκοντα καιρὸν περιέμενε, μέχρι διὰ Χριστοῦ τῶν ἡμᾶς νενικηκότων κατεστρατεύσατο. Τοῦτο δὲ τὸ ἐσιώπησα, καὶ ἐπὶ τοῦ λεγεῶνος ἁρμόσει τοῦ παρὰ τοὺς τάφους ἀποκτεῖναι τὸν ἄνθρωπον ἐθελήσαντος· καὶ ἐπὶ τῆς καθόλου κρίσεως,","english":"And since many were going to rise up against those who used great boldness concerning this, and the demons who worked through them, as though their rule were being shaken, he foretells that they will become indestructible, with God fighting in their defense beforehand. And he will go forth, he says, as when a king goes out to war. And he will stir up zeal, either that which is from himself against enemies—for such is the saying in Zechariah: \"I have been zealous for Jerusalem, and for Zion with a great zeal\"—or those who will be zealous for him, such as the Apostle was, who said: \"Who shall separate us from the love of Christ?\" And again: \"For to me, to live is Christ, and to die is gain.\" And the divine martyrs also have been zealous. And zeal is not a passion of God, but vengeance upon those who have sinned. And as at a war-cry, he has added that he will cry out against the enemies; which they do either when engaging in battle, or when triumphing over the defeated. Then, declaring the great long-suffering toward the nations that worship idols, he has added: I have been silent; shall I be silent forever? For he wished even long ago to rescue these from Satan. But he was waiting for the fitting time, until through Christ he had campaigned against those who had conquered us. And this \"I have been silent\" will also fit the legion that wished to kill the man among the tombs; and it will fit the general judgment,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":489,"ref":"p489","source":"ἡνίκαπερ ἀποδίδωσι τὰ πρὸς ἀξίαν ἑκάστῳ. Τὴν περὶ ἡμᾶς δὲ φειδὼ παρίστησι τοῦ Θεοῦ, τὸ τὴν ἡμετέραν οἱονεὶ σωτηρίαν ὠδίνειν τὰς τῶν ὑποκειμένων οἰκειούμενον φύσεις, ὡς τὰ ἔκγονα ὠδίνουσα, καὶ ταῦτα μηδενὸς ποιοῦντος χρηστότητα κατὰ τὸν Δαβίδ· Οὐ κατοιήσω τοίνυν δι' ἀγάπην μακροθυμῶν, ὡς ἐκείνη πάσχουσα τέκνων ἐλπίδι, ἠρεμεῖν μὲν παραγγέλλων τοῖς πάθεσιν, πηγαζούσας δὲ ξηραίνων τὰς ἡδονὰς, τοιαύτην αὐτοῖς προσάγων διὰ μετανοίας ἀπὸ τῶν ἀτόπων τὴν ἔκστασιν. Πῶς γὰρ ἄν τις μετανοήσειε μὴ καταγνοὺς ἑαυτοῦ, καὶ τῶν προτέρων παυσάμενος; κατὰ τό· \"Ὅτ' ἂν ἀποστραφεὶς στενάξεις, τότε σωθήσῃ.\" Τοῦτο δὲ πᾶσιν, ὅσον ἐφ' ἑαυτῷ, Χριστὸς ἐπιδημήσας εἰργάσατο· εἰ καὶ τυφλοί τινες, τοῦ φωτὸς παρόντος, διαμένειν ἐσπούδασαν πρὸς τοὺς θείους ἐθελοκωφήσαντες λόγους, καὶ τοῖς εἰδώλοις ἐνέμειναν, κατὰ τό· \"Ὅμοιοι αὐτοῖς γένοιντο οἱ ποιοῦντες αὐτά.\" Τὸ δὲ, ἐκστήσω, τινὲς ἢ, ἐπὶ τοῦ τῆς ὑπ' αὐτῶν κρατουμένης γῆς ἔξω ποιήσω, φασὶ, καὶ τῆς περιωρισμένης αὐτοῖς κατὰ πάντων ἀρχῆς, κατὰ τό· \"Νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω,\" ἤγουν ἐπὶ τοῦ θαυμάσαι ποιήσω τοὺς ὁρῶντας τὰ κατωρθωμένα. Ἐφ' οἷς καὶ Ἀμβακοὺμ καταπληττόμενος, ἔλεγε· \"Κύριε, εἰσακήκοα τὴν ἀκοήν σου, καὶ ἐφοβήθην. Κύριε, κατενόησα τὰ ἔργα σου, καὶ ἐξέστην.\" Τὸ δὲ ξηρὰν σφηνίζει λέγων· Θήσω γὰρ ποταμοὺς εἰς νήσους, καὶ ἕλη ξηρανῶ, οὕτω καλῶν τοὺς παρ' Ἕλλησι σοφοὺς, καὶ ὅσα δὴ περὶ θεῶν ἀνεπλάσαντο.","english":"whenever he renders to each according to worth. And he sets before us God's forbearance toward us, in that he takes as his own, as it were, our salvation, travailing with the natures of those subject to him, as one in travail with offspring—and this when no one was practicing goodness, according to David: Therefore I will not refrain, then, for love's sake, being long-suffering, as that woman suffering in hope of children, commanding the passions to be still, and drying up the pleasures that gush forth, bringing upon them such a removal from unnatural things through repentance. For how could anyone repent without condemning himself and ceasing from his former deeds? According to the saying: \"When you turn away and groan, then you will be saved.\" And this Christ accomplished for all, as far as lay in him, by his coming; even if some, though blind, when the light was present, hastened to remain, willfully deaf to the divine words, and persisted in their idols, according to the saying: \"Let those who make them become like them.\" And the phrase, I will remove, some say means, concerning the land held by them, I will make them to be outside, and outside the rule bounded for them over all things, according to the saying: \"Now the ruler of this world will be cast outside,\" or rather, I will make those who see the things set right to marvel. At which even Habakkuk, struck with amazement, said: \"Lord, I have heard your report, and I feared. Lord, I considered your works, and I was amazed.\" And in saying, he wedges the dry, he means: For I will make rivers into islands, and I will dry up marshes, thus calling the wise among the Greeks, and all the things they fashioned concerning the gods.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":490,"ref":"p490","source":"Δι' ὧν τοὺς πειθομένους ἐπότιζον ἀνατροπῇ θολερᾷ, κατὰ τὴν Γραφὴν, οὓς καὶ ἔλη καλεῖ, τὸ εὐανθὲς ὁμοῦ καὶ τὸ ἄκαρπον ἔχοντας, οὓς φανεὶς ὁ Χριστὸς ὥσπερ ξηράνας, ἀπράκτους ἀπέδειξεν, καθὰ καὶ Παῦλός φησι· \"Ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου;\" ἐξ ὧν καὶ χρηματίζουσαι νῆσοι γεγόνασιν Ἐκκλησίαι τοὺς ἐν Χριστῷ ναυτιλλομένους δεχόμεναι, καταιγίδα φυγόντες χειμέριον, ἐξ ἧς οἱ καταβαίνοντες εἰς τὴν θάλασσαν ἐν πλοίοις χειμάζονται ταῖς τοῦ βίου περιστάσεσι τῇδε κακεῖσε φερόμενοι. Ξηρανθέντων δὲ τῶν εἰρημένων, οἱ πρὶν τυφλοὶ διεσώθησαν, πρὸς ὁδοὺς ἀχθέντες τὰς εὐαγγελικὰς, ἃς οὐκ ᾔδεσαν πρότερον· οἷς προσεφώνει καὶ Παῦλος· \"Ἦτε γάρ ποτε σκότος, νῦν δὲ φῶς ἐν Κυρίῳ.\" Οἷς, καθὰ καὶ Ἰωάννης ὁ Βαπτιστὴς ἔφη, \"Ἔσται τὰ σκολιὰ εἰς εὐθείας, καὶ ἡ τραχεία εἰς ὁδοὺς λείας.\" Προέφη γάρ· \"Ὅτι πᾶσα φάραγξ πληρωθήσεται, καὶ πᾶν ὄρος καὶ βουνὸς ταπεινωθήσεται.\" Καὶ ἀλλαχοῦ δέ φησιν Ἡσαΐας· \"Ὁδὸς εὐσεβῶν εὐθεῖα ἐγένετο,\" τὴν εὐαγγελικὴν δηλῶν, λείαν τοῖς αὐτὴν πατοῦσιν ὑπάρχουσαν, συμφώνως τῷ· \"Ὁ γὰρ ζυγός μου χρηστὸς, καὶ τὸ φορτίον μου ἐλαφρόν.\" Οἷς ἐπαγγέλλεται συνεῖναι διαπαντὸς, κατὰ τό· \"Ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος.\" Ἀπὸ δὲ τοῦ, Αὐτοὶ δὲ ἀπεστράφησαν εἰς τὰ ὀπίσω, οἱ ἐξηγηταὶ πάντες πρὸς Ἰουδαίους εἰρῆσθαί φασι, τινῶν καὶ ἄνωθεν πρὸς αὐτοὺς εἰρῆσθαι λεγόντων ἀπὸ τοῦ, Κύριος ὁ Θεὸς τῶν δυνάμεων ἐξελεύσεται.","english":"By which they watered those who obeyed with a turbid overturning, as the Scripture says, whom it also calls marshes, having both the flourishing and the fruitless, whom Christ, appearing, as it were dried up, showed to be useless, just as Paul also says: \"Where is the wise? Where is the scribe? Where is the disputer of this age? Has not God made foolish the wisdom of the world?\" From these, churches that bear the name of islands have come to be, receiving those who sail in Christ, having fled the wintry squall, from which those who go down to the sea in ships are storm-tossed by the circumstances of life, carried here and there. But when the things mentioned had been dried up, those formerly blind were saved, led to the evangelical ways, which they did not know before; to whom Paul also spoke: \"For you were once darkness, but now you are light in the Lord.\" To whom, as John the Baptist also said, \"The crooked shall become straight, and the rough ways smooth.\" For he foretold: \"That every valley shall be filled, and every mountain and hill shall be brought low.\" And elsewhere Isaiah says: \"The way of the godly has become straight,\" indicating the evangelical way, being smooth for those who tread it, in agreement with: \"For my yoke is good, and my burden is light.\" To whom he promises to be present always, according to: \"Behold, I am with you all the days until the end of the age.\" But from the phrase, \"But they turned back,\" all the interpreters say it was spoken to the Jews, some also saying that it was spoken to them from above, from \"The Lord God of hosts will come forth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":491,"ref":"p491","source":"Οἵ φασιν, ὡς ταῦτα τῇ ἐρήμῳ, καὶ ταῖς νήσοις, καὶ τῇ Κηδὰρ (ἅπερ ἦν ἀλλότρια τοῦ Ἰουδαίων λαοῦ τῆς προφητείας) ὁ λόγος ἐπαγγειλάμενος τὴν ἀποβολὴν τοῦ Ἰσραὴλ, διὰ τῶν ἐπαγομένων ἐδήλωσε λέγων· Κύριος ὁ Θεὸς τῶν δυνάμεων ἐξελεύσεται, καὶ συντρίψει πόλεμον. Κατὰ δὲ Σύμμαχον· Κύριος ὡς δυνατὸς ἐξελεύσεται ὡς ἀνὴρ πολεμιστής. Ὡς πρὸς ἐχθροὺς δὲ τοὺς Ἑβραίους ὑπογράφει τὸν πόλεμον, καὶ τὸν ζῆλον λέγει τὸν πρὸς αὐτοὺς, περὶ οὗ Μωσῆς ἔλεγε· Κἀγὼ παραζηλώσω αὐτοὺς ἐπ' οὐκ ἔθνει. Τοῦτον ἐπεγερεῖ τὸν ζῆλον; φησὶν, οἰκειούμενος μὲν τὴν ἔρημον, καὶ τὴν Κήδαρ, καὶ τὰς νήσους, ἀποβάλλων δὲ τὸν Ἰουδαίων λαόν. Λογισμῷ δὲ τοῦτο πράξει, τὴν ἀνθ' ὧν ἐποίησε προσάγων ἀπολογίαν, ὁποῖόν ἐστι· Καὶ βοήσεται πρὸς τοὺς ἐχθροὺς αὐτοῦ μετὰ ἰσχύος. Τίς δὲ ἡ ἀπολογία; Ἐσιώπησα. Μὴ καὶ ἀεὶ σιωπήσομαι; Ἐμακροθύμησα γὰρ, ἱκανῶς φέρων αὐτοὺς ἁμαρτάνοντας. Καὶ κατὰ τὸν καιρὸν δὲ τοῦ πάθους, ἐσιώπησα συκοφαντούμενος, ὅτε καὶ ἐκαρτέρησα, ὡς ἡ τίκτουσα. Νυνὶ δὲ καιρὸς","english":"They say that, having promised these things to the desert, and to the islands, and to Kedar (which were alien to the people of the Jews, of the prophecy), the word declared the rejection of Israel through those who were brought in, saying: The Lord God of hosts will come forth, and will shatter war. And according to Symmachus: The Lord will come forth as a mighty one, as a man of war. And as against enemies he describes the war against the Hebrews, and he calls the zeal against them, concerning which Moses said: And I will provoke them to jealousy by a nation that is not a nation. This zeal, he says, he will stir up, appropriating to himself the desert, and Kedar, and the islands, but rejecting the people of the Jews. And he will do this by reasoning, bringing forward the defense in return for what he did, such as this: And he will cry out against his enemies with strength. And what is the defense? I have been silent. Shall I also be silent always? For I have been long-suffering, bearing them sufficiently while they sinned. And at the time of the passion, I was silent while being slandered, when I also endured, as she who gives birth. But now is the time","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":492,"ref":"p492","source":"ἀνταποδώσεως. Διὸ ἐκστήσω καὶ ξηρανῶ ἅμα. Κατὰ δὲ τὴν Ἑβραΐδα καὶ τοὺς λοιποὺς ἑρμηνευτὰς ἐπενήνοχεν· Ἐρημώσω ὄρη, καὶ βουνοὺς, καὶ πάντα τὸν χόρτον αὐτῶν ξηρανῶ. Ὄρη μὲν καὶ βουνοὺς, τοῦ λαοῦ τοὺς ἄρχοντας αἰνιττόμενος, χόρτον δὲ τὰς ἁμαρτίας αὐτῶν, Παύλου λέγοντος· \"Εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον ξύλα, χόρτον, καλάμην, ἑκάστου τὸ ἔργον φανερὸν γενήσεται.\" Καὶ ἄνω δὲ ἔλεγεν· \"Ὡς χόρτος ὁ λαὸς ἐξηράνθη·\" καὶ τὰς παρ' αὐτοῖς δὲ νομικὰς διδασκαλίας ποταμοὺς εἰπὼν, Θήσω, φησὶν, εἰς νῆσον. Καὶ τὰ παρ' αὐτοῖς δὲ λιμνάζοντα λογικῶν ὑδάτων χωρία, ὡς ἕλεσι παραβάλλεσθαι, ξηρανῶ. Ἀπειλήσας ταῦτα, μεταβαίνει πάλιν ἐπὶ τὴν χάριν τὴν δοθεῖσαν τοῖς ἔθνεσι λέγων· Ἄξω τυφλοὺς ἐν ὁδῷ. Καὶ πρόσθε γὰρ ἔφη περὶ Χριστοῦ· \"Ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν ἀνοῖξαι ὀφθαλμοὺς τυφλῶν.\" Τὸ δὲ ὁδῷ, παρὰ πᾶσιν ἑνικῶς ἐξενήνεκται, ἣν ἐδήλωσεν ὁ Σωτὴρ εἰπών· \"Ἐγώ εἰμι ἡ ὁδὸς,\" ἣν ἠγνοοῦμεν τὸ πρότερον. Καὶ τρίβους, τὰς προφητικὰς δηλονότι Γραφὰς, καὶ τοῦ βίου τοὺς ὑπὸ τῆς θείας ὑποβαλλομένους διδασκαλίας. Καὶ τὴν ἄγνοιαν τοῦ Θεοῦ μεταβαλεῖν ἡμῖν εἰς φῶς, καὶ τὰ πάλαι σκολιά τε καὶ ἀσαφῆ τοῦ Θεοῦ λόγια γενήσεσθαί φησιν ὁμαλά. ἐφ' οἷς ἐπήνεγκε, Ταῦτα τὰ ῥήματα ποιήσω αὐτοῖς. Ἀκριβῶς δὲ εἶπεν, οὐ, λαλήσω, ἀλλὰ, ποιήσω. Πάλαι μὲν γὰρ διὰ προφητῶν ἐλελάλητο· νῦν δὲ δι' ἔργων ἐπιτελεῖν ἐπαγγέλλεται. Ἐντεῦθεν ἐπιστρέφει τὸν λόγον ἐπὶ τοὺς πάλαι μένοντας πλησίον Θεοῦ, ἀποστραφέντας δὲ εἰς τὰ ὀπίσω, τοὺς Ἰουδαίους φημί.","english":"of repayment. Therefore I will astonish and dry up at the same time. But according to the Hebrew and the other interpreters he has added: I will lay waste the mountains, and the hills, and all their grass I will dry up. By mountains and hills, hinting at the rulers of the people, and by grass their sins, as Paul says: \"But if anyone builds upon this foundation wood, grass, stubble, each one's work will become manifest.\" And above he was saying: \"As grass the people was dried up;\" and having called the legal teachings among them rivers, he says, I will make them into an island. And the places among them that stagnate with rational waters, so as to be compared to marshes, I will dry up. Having threatened these things, he passes again to the grace given to the nations, saying: I will bring the blind in the way. And previously indeed he said concerning Christ: \"I have given you as a covenant of a race, as a light of nations to open the eyes of the blind.\" But the word \"in the way\" has been set forth by all in the singular, which the Savior indicated when he said: \"I am the way,\" which we did not know before. And paths, clearly the prophetic Scriptures, and the ways of life that are set forth by divine teachings. And he says that the ignorance of God will be changed for us into light, and the oracles of God that were long ago crooked and unclear will become smooth. Upon which he added, These words I will do to them. And precisely he said, not, I will speak, but, I will do. For long ago it had been spoken through prophets; but now he promises to accomplish it through works. From here he turns the word to those who long ago remained near to God, but turned away backward, I mean the Jews.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":493,"ref":"p493","source":"Δείκνυσι δὲ ὥσπερ αὐτοῖς τῶν ἐθνῶν τὴν ἐπιστροφὴν, καὶ οἵαν ἔσχον μεταβολὴν εἰς φῶς ἐκ σκότους χωρήσαντες, ὀνειδιστικῶς πρὸς τοὺς εἰδωλολάτρας λέγων· Αἰσχύνθητε αἰσχύνην, καὶ τὰ ἑξῆς. Ὅπερ ἀκριβῶς ἑρμήνευσε Σύμμαχος εἰπών· Αἰσχυνθήσονται αἰσχύνην οἱ πεποιθότες τοῖς γλυπτοῖς. Ὁ δὲ Ἀκύλας, αἰσχυνθήτωσαν. Ὁ δὲ Θεοδοτίων,καταισχυνθήτωσαν. Καὶ γὰρ ἀληθῶς τῶν πρὶν εἰδωλολατρούντων ἐθνῶν μεταβάντων εἰς θεοσέβειαν, τὸ Ἰουδαίων ἔθνος ᾐσχύνθη· καὶ νῦν αἰσχυνθέντες ἐπαύσαντο τοὺς πάλαι τυφλοὺς φωτισθέντας ἰδόντες. Ἐμφατικῶς δὲ λίαν ἔφη περὶ αὐτῶν· Αὐτοὶ δὲ ἀπεστράφησαν οἱ νόμῳ θείῳ παιδαγωγούμενοι, καὶ τὸν τῶν ὅλων ἐγνωκότες Θεόν· ἤκουον γὰρ, \"Κύριος ὁ Θεός σου, Κύριος εἷς ἐστιν.\" Καὶ, \"Οὐκ ἔσονταί σοι θεοὶ πλὴν ἐμοῦ.\" Ταῦτα εἰπὼν, ὡς εἰς κωφῶν ὦτα κραυγὴν ἀφιεὶς ἐπιβοᾷ· Οἱ κωφοὶ, ἀκούσατε. Ὡς ἂν δὲ μὴ νομισθῇ περὶ τῶν ἐθνῶν ὁ λόγος εἰρῆσθαι (πάλαι γὰρ ἐκείνοις ταῦτα προσῆν), διορίζεται, Καὶ τίς τυφλὸς ἀλλ' ἢ οἱ παῖδές μου; Ἀνθ' οὗ Σύμμαχός φησι· Καὶ τίς τυφλὸς, εἰ μὴ ὁ δοῦλός μου; καὶ κωφὸς ὡς ὁ ἄγγελός μου; τίς τυφλὸς, ὡς ὁ τέλειος; καὶ κωφὸς ὡς ὁ δοῦλός μου; Δοῦλον τὸν ἐκ περιτομῆς καλεῖ λαὸν, ἄγγελόν τε καὶ τέλειον κατακρίνων, ὅτι τοιούτους ὑπάρχειν ἠβούλετο. Ὅτι δὲ ἑαυτοὺς ἐτύφλωσάν τε καὶ κωφοὺς ἀπειργάσαντο, παρίστησι λέγων· Ἴδετε πολλάκις καὶ οὐκ ἐφυλάξασθε. Ἠνοιγμένα τὰ ὦτα, καὶ οὐκ ἠκούσατε. Προέφη δὲ καὶ τὸ, \"Ἀκοῇ ἀκούσητε, καὶ οὐ μὴ συνῆτε,\" καὶ τὰ ἑξῆς. Τὸ δὲ ῥητὸν οὕτως ἐξέδωκε Σύμμαχος· Εἶδες πολλὰ, καὶ οὐ φυλάξεις. Ἀνεῳγμένα τὰ ὦτα αὐτοῦ, καὶ οὐ μὴ ἀκούσεις.","english":"He shows, as it were, to them the conversion of the nations, and what kind of change they underwent, passing from darkness into light, speaking reproachfully to the idolaters: Be ashamed with shame, and so on. Symmachus interpreted this accurately, saying: They shall be ashamed with shame, those who trust in carved images. Aquila says: Let them be ashamed. Theodotion says: Let them be put to shame. For truly, when the nations that formerly worshipped idols turned to the fear of God, the nation of the Jews was put to shame; and now, having been put to shame, they ceased when they saw those formerly blind enlightened. He spoke about them very emphatically: But they themselves turned away, those who were guided by the divine law and had known the God of all things; for they heard, \"The Lord your God, the Lord is one.\" And, \"You shall have no gods besides me.\" Having said these things, as if uttering a shout into the ears of the deaf, he cries out: You deaf, hear. And so that the word might not be thought to have been spoken about the nations (for these things belonged to them long ago), he distinguishes: And who is blind but my servants? In place of which Symmachus says: And who is blind, if not my servant? and deaf as my messenger? who is blind, as the perfect one? and deaf as my servant? He calls the people from the circumcision a servant, and a messenger, and perfect, condemning them because he wished them to be such. But that they blinded themselves and made themselves deaf, he establishes, saying: See many times and you did not guard. Their ears are opened, and you did not hear. He also foretold, \"Hearing you shall hear, and you shall certainly not understand,\" and so on. Symmachus brought out the passage thus: You saw many things, and you shall not guard. His ears are opened, and you shall certainly not hear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":494,"ref":"p494","source":"Κύριος ἠθέλησεν ἵνα δικαιώσῃ αὐτὸν μεγαλῦναι νόμον, καὶ θαυμάσαι· σαφῶς δηλῶν ὡς περὶ τῶν Ἰουδαίων ὁ λόγος Ἀλλ' αὐτοὶ, φησὶν, ἔνδον ἔχουσι τὴν παγῖδα ἐν τοῖς λογισμοῖς, οὓς ἔκρυπτον κατὰ τοῦ Χριστοῦ βουλευόμενοι. Ἤγουν οὐκ ἐλογίσαντο πῶς ἐξήγαγον αὐτοὺς ἐξ οἴκου δουλείας, καὶ νόμῳ πεπαιδαγώγηκα. Ἢ γὰρ ἂν ἐμεγάλυνον αἴνεσιν, προσάγοντές μοι τὰ χαριστήρια. Νῦν δὲ πρὸς εἰδωλολατρείαν καὶ πᾶσαν ἀδικίαν ἀπέστησαν. Διόπερ ἔλεγεν· \"Ὑπέμεινα τοῦ ποιῆσαι σταφυλὴν, ἐποίησεν δὲ ἀκάνθας.\" Ὅθεν αὐτοὺς εἰς ἀνάμνησιν φέρει τῶν τοῖς πατράσι συμβεβηκότων. Ἐγὼ μὲν γὰρ εἶδον τὰς ἀσεβείας αὐτῶν. Αὐτοὶ δὲ διηρπασμένοι γεγόνασι εἴς τε προνομὴν τοῖς ἐχθροῖς. Ἡ γὰρ παγὶς, φησὶν, ἐν τοῖς ταμιείοις πανταχοῦ· καὶ ἐν οἴκοις ἅμα ἔκρυψαν αὐτοὺς, δηλονότι τοὺς χωνευτούς. Οἱ γὰρ ἡγούμενοι τοῦ λαοῦ φανερῶς μὲν ζῇν κατὰ τὸν νόμον\n\nἐπλάττοντο, ἐν νῷ δὲ τὴν ἀσέβειαν ἔγκρυπτον. Καὶ ἐν οἴκοις ἔχοντες ἀγάλματα λάθρα τὸ σέβας προσέφερον. Διὸ πρὸς Ἰεζεκιήλ φησιν ὁ Θεός· \"Υἱὲ ἀνθρώπου, ὄρυξον. Καὶ ὤρυξα δὴ ἐν τῷ τοίχῳ καὶ εἶδον. Καὶ ἰδοὺ πᾶσα ὁμοίωσις ἑρπετοῦ, καὶ κτήνους, καὶ πάντα τὰ εἴδωλα οἴκου Ἰσραὴλ διαγεγραμμένα ἐπ' αὐτοῦ κύκλῳ. Καὶ εἶπεν πρός με· Ἑώρακας, Υἱὲ ἀνθρώπου. Μὴ μικρὰ τῷ οἴκῳ Ἰσραὴλ ἃ ποιοῦσιν ἕκαστος ἐν τῷ κοιτῶνι αὐτῶν τῷ κρυπτῷ;\" διό φησιν, Αὐτοὺς εἰς αἰχμαλωσίαν παρέδωκα. Θεοῦ δὲ προδόντος, τίς ἂν προέστη τὰ διηρπασμένα πραττόμενος, μηδενὸς τοῦτο πράττειν δυναμένου τῶν νομισθέντων θεῶν|; οἰκονομικῶς δὲ μετὰ τὴν τῶν ἐθνῶν κλῆσιν, τὴν αἰτίαν ἔφη τῆς ἀποβολῆς Ἰσραὴλ, ἢν δηλῶν ἔλεγε Μωσῆς·","english":"The Lord willed to magnify the law and make it wonderful, clearly indicating that the discourse concerns the Jews. But they, he says, have the snare within in their thoughts, which they hid while plotting against Christ. Or rather, they did not consider how he brought them out of the house of bondage and instructed them by the law. For otherwise they would have magnified praise, bringing me thank-offerings. But now they have revolted to idolatry and every injustice. Therefore he said: \"I waited for it to produce a grape, but it produced thorns.\" Hence he brings them to remembrance of the things that happened to their fathers. For I saw their impieties. But they have been plundered and become a prey to their enemies. For the snare, he says, is in the treasuries everywhere; and in houses they hid them—clearly the molten images. For the leaders of the people pretended openly to live according to the law, but in their mind they concealed impiety. And having idols in their houses, they offered worship in secret. Therefore God says to Ezekiel: \"Son of man, dig. And I dug in the wall and saw. And behold, every likeness of reptile and beast, and all the idols of the house of Israel, drawn upon it round about. And he said to me: Have you seen, son of man? Is it a small thing for the house of Israel what each one does in his secret chamber?\" Therefore, he says, I delivered them into captivity. But when God has betrayed them, who would stand by and manage the plundered things, when none of those thought to be gods is able to do this? But in a manner of economy, after the calling of the nations, he stated the reason for Israel's rejection, which Moses indicated when he said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":495,"ref":"p495","source":"\"Αὐτοὶ παρεζήλωσάν με ἐπ' οὐ Θεῷ, κἀγὼ παραζηλώσω αὐτοὺς ἐπ' οὐκ ἔθνει.\" Καὶ Δαβὶδ δέ φησι· \"Παρεπίκραναν αὐτὸν ἐν τοῖς γλυπτοῖς αὐτῶν,\" καὶ τὰ ἑξῆς. Διὸ φευκτέον τὰς κατὰ νοῦν παγίδας, ἵνα μὴ δαίμοσι γενώμεθα προνομὴ, διὰ τῶν ἐν ἡμῖν κινουμένων παθῶν, κατὰ τό· \"Ἐὰν πνεῦμα ἐξουσιάζοντος ἀναβῇ ἐπὶ σὲ, τόπον σου μὴ ἀφῇς.\" Εἶτα, ἐπειδήπερ ὡς κωφοῖς ἐλάλει, ἀπορῶν ἀκροατῶν ἐν αὐτοῖς λέγει· Τίς ἐν ὑμῖν ἐνωτιεῖται ταῦτα; Εἰ γὰρ καὶ μήπω πάρεστι τῶν πραγμάτων ἡ ἔκβασις, ἀλλ' ἐν τοῖς ἐπιοῦσιν ἐπιτελεσθήσεται χρόνοις· τίς οὖν ζητήσει τὸ αἴτιον τῆς διαρπαγῆς τοῦ λαοῦ, ὥστε εἰπεῖν τὸ, Τίς ἔδωκεν εἰς διαρπαγὴν Ἰακώβ; οὐδεὶς δὲ τοῦτο πέπραχεν, ἢ αὐτὸς ᾧ ἡμάρτοσαν, καὶ οὐκ ἐβούλοντο ἐν ταῖς ὁδοῖς αὐτοῦ πορεύεσθαι. Καλούμενοι γὰρ εἰς τὰς εὐαγγελικὰς ὁδοὺς, οὐχ ὑπήκουον· οὐδὲ τοῦ τῆς Καινῆς Διαθήκης ἀκούειν ἤθελον νόμου. Διὸ κατίσχυσεν ἐπ' αὐτοὺς πόλεμος. Πάλαι μὲν γὰρ πρὸς καιρόν τινα πολεμούμενοι, αὖθις ἀνελάμβανον ἑαυτοὺς, ὡς καὶ τὴν Ἱερουσαλὴμ, καὶ τὸ ἐν αὐτῇ συνεστάναι βασίλειον. Νῦν δὲ, ὅτε ἔξωθε, καὶ ὁ τῶν ψυχῶν ἐπ' αὐτοὺς κατίσχυκε πόλεμος, καὶ τῶν κακῶν τούτων οὐκ ἐλογίσαντο τὴν αἰτίαν. Τινὲς δὲ καὶ ταῦτα πάλιν ἐπὶ τῆς ἐπ' Ἀσσυρίων ἁλώσεως ἔλαβον, οἳ καὶ τὸ μὲν ἀκούειν, τὸ ψιλῶς ἀκροᾶσθαί φασι. Τὸ δὲ ἐνωτίσασθαι, τὸ τῇ διανοίᾳ παραπέμψασθαι λόγον ἐμφρόνως ἀκούοντας, ὁποίους νῦν ἀκροατὰς ὁ προφήτης ζητεῖ, κατὰ Παῦλον εἰδότας ὅτι τυπικῶς ἐκείνοις συνέβαινεν, ἐγράφη δὲ πρὸς νουθεσίαν ἡμῶν, ὅπως ἂν τὸ τοῖς ἴσοις ἁλῶναι φυλάξωνται.","english":"They provoked me to jealousy with what is not God, and I will provoke them to jealousy with what is not a nation.\" And David also says: \"They provoked him to anger with their carved images,\" and the rest. Therefore we must flee the snares in the mind, lest we become a prey to demons through the passions stirred up within us, according to the saying: \"If a spirit of one in authority comes up against you, do not leave your place.\" Then, since he was speaking to them as to the deaf, at a loss for hearers he says among them: Who among you will give ear to these things? For even if the outcome of events is not yet at hand, it will be accomplished in the times to come. Who, then, will seek the cause of the people's plundering, so as to say, Who gave Jacob up for plundering? And no one has done this except he against whom they sinned, and they were unwilling to walk in his ways. For when called to the gospel ways, they did not obey; nor were they willing to hear the law of the New Covenant. Therefore war prevailed against them. For formerly, when warred against for a time, they recovered themselves again, as also Jerusalem, and the kingdom established in it. But now, when outside, the war against their souls also has prevailed over them, and they did not reckon the cause of these evils. Some, however, took these things again as referring to the capture under the Assyrians, who also say that \"to hear\" means merely to listen, while \"to give ear\" means to send the word through the mind, listening intelligently—such hearers as the prophet now seeks, who know, according to Paul, that these things happened to them typically, but were written for our admonition, so that they may guard against being caught by the same things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":496,"ref":"p496","source":"Ἐν ἐμφάσει δέ φησιν, ὅτι παρέδωκεν Ἰακὼβ, ὃν ἐξ Αἰγύπτου διέσωσεν ὑπὲρ οὗ τοσαῦτα κατ' ἐχθρῶν ἐγένετο θαύματα. Τὸν οὖν εἰωθότα νικᾷν τίς ὑποπεσεῖν ἐποίησε τοῖς ἐχθροῖς, καὶ διὰ ποίαν αἰτίαν; ἡ δὲ τοῦ τίς ἐρώτησις, ὁμολογίαν ἔχει σαφῆ, ὡς Θεὸς ὁ δράσας, ἀνθ' ὧν αὐτὸν ἐγκατέλιπον. Πλὴν δέον αὐτοὺς μὴ ἁμαρτεῖν, οὐδὲ παθόντες ἐνουθετήθησαν. Δι' οὓς Ἱερεμίας φησί· \"Κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν. Ἐμαστίγωσας αὐτοὺς, καὶ οὐκ ἠθέλησαν δέξασθαι παιδείαν.\" Διὸ καὶ λέγοντος αὐτοῦ τοῖς ὑπολειφθεῖσιν ἐκ τῆς ἁλώσεως μὴ κατελθεῖν εἰς τὴν Αἴγυπτον, αἱ τούτων γυναῖκες ἀναισθήτως ἔχουσαι τῆς ὀργῆς, ἐβόων· Οὐκ ἀπέστειλέ σε Κύριος. Προσέφασκον δὲ, Ἐπειδὴ διελίπομεν θύουσαι τῇ βασιλίσσῃ τοῦ οὐρανοῦ, κατείληφεν ἡμᾶς τὰ κακά. Οὕτως ἀναισθήτως εἶχον, κατισχύσαντος αὐτῶν τοῦ πολέμου, καὶ τῶν κύκλῳ καταφλεγόντων αὐτούς. Ὡς καὶ ἀλλαχοῦ φησιν ὁ παρὼν προφήτης· \"Αἱ πόλεις ὑμῶν πυρίκαυστοι.\" Ἃ δή φησι νῦν αὐτοὺς πεπονθέναι, οὐκ ἀσθενήσαντος σώζειν αὐτοὺς τοῦ Θεοῦ. Δηλοῖ δὲ τὰ φθάσαντα θαύματα. Ἀλλ' οὐδὲ δικαιοπραγοῦντες πεπόνθασιν, ἀλλ' ὅτι τὸν αὐτοῖς δοθέντα νόμον παρέβησαν. Ὃ μὴ νοοῦντες, ἐμείνατε, φησὶ, τοῖς δεινοῖς συνεχόμενοι. ΚΕΦΑΛ. ΜΓʹ. αιγʹ. Καὶ νῦν οὕτως λέγει Κύριος ὁ Θεὸς ὁ ποιήσας σε, Ἰακὼβ, καὶ ὁ πλάσας σε, Ἰσραήλ· Μὴ φοβοῦ, ὅτι ἐλυτρωσάμην σε, ἐκάλεσά σε τὸ ὄνομά σου. Ἐμὸς εἶ σύ. Καὶ ἐὰν διαβαίνῃς δι' ὕδατος, μετὰ σοῦ εἰμι, καὶ ποταμοὶ οὐ συγκλείσουσί σε. Καὶ ἐὰν διέλθῃς διὰ πυρὸς, οὐ μὴ κατακαυθῇσ9, κ.τ.λ.","english":"He says this with emphasis: that Jacob, whom he saved from Egypt, for whose sake so many wonders were wrought against his enemies, was handed over. Who then made the one accustomed to conquer fall before his enemies, and for what cause? The question \"who\" contains a clear confession, namely that it was God who did it, because they had abandoned him. Yet they ought not to have sinned, nor were they admonished even after suffering. On their account Jeremiah says: \"Lord, your eyes are for faithfulness. You scourged them, and they did not wish to receive discipline.\" Therefore, when he told those left from the capture not to go down into Egypt, their women, senseless to the wrath, cried out: \"The Lord did not send you.\" And they added: \"Since we ceased sacrificing to the queen of heaven, evils have overtaken us.\" So senseless were they, when war prevailed over them and those around them set them on fire. As the present prophet also says elsewhere: \"Your cities are burned with fire.\" These things, he says, they have now suffered, not because God was weak to save them. He makes clear the wonders that came before. But neither did they suffer while acting justly, but because they transgressed the law given to them. Not understanding this, he says, you remained, held fast by calamities. CHAPTER 43. 111. And now thus says the Lord God who made you, Jacob, and who formed you, Israel: Do not fear, for I have redeemed you, I have called you by your name. You are mine. And if you pass through water, I am with you, and rivers shall not close you in. And if you pass through fire, you shall certainly not be burned, etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":497,"ref":"p497","source":"Ἀνοίκεια ταῦτα τῶν περὶ τοῦ ἐκ περιτομῆς ἀρτίως εἰρημένων λαοῦ, οὓς ἀπεκάλει τυφλοὺς, καὶ κωφοὺς, καὶ διηρπασμένους. Οὐκοῦν νῦν ὁ λόγος περὶ τοῦ κρείττονος τάγματος τῶν ἐκ περιτομῆς πιστευσάντων. Εἰ γὰρ κἀκεῖνοι, φησὶ,\n\nτοιοῦτοι γεγονότες, τοιαῦτα πεπόνθασιν, ἀλλ' ὑμεῖς οἱ τὸν ἑαυτῶν ποιητὴν καὶ πλάστην ἐπιγνόντες, ἀκούσατε, ποίημά τε καὶ πλάσμα τὸ ἐν ὑμῖν τετηρηκότες ἀλώβητον, ὡς οἰκείως ἀκούειν Ἰακώβ τε καὶ Ἰσραήλ. Ἐγὼ γὰρὁ ποιήσας μέν σε κατὰ ψυχὴν τὴν κατ' εἰκόνα πεποιημένην, πλάσας δέ σου καὶ τὸ ἐκ γῆς σῶμα ληφθὲν, ὃς καὶ αἷμα παρασχὼν ὑπὲρ σοῦ τὸ ἐμὸν, ἐλυτρωσάμην σε κτῆμα ἴδιον ποιησάμενος. Ὧν ἠξιωμένος βάδιζε ἣν ἐκελεύθης ὁδὸν εὐαγγελιζόμενος. Κἂν ἀνθιστῶσί τινες, θάῤῥει μὴ δεδιώς. \"Ἰδοὺ γὰρ ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας, ἔως τῆς συντελείας τοῦ αἰῶνος.\" Μιμούμενος τοίνυν ἐμὲ, τὸν ἄλλαγμά σου τὸ αἷμα τὸ ἐμὸν ποιησάμενον, ἄλλαγμα γένου καὶ αὐτὸς τῶν διὰ σοῦ καλουμένων ἀσεβεστάτων τε καὶ μέχρι τῶν ἐσχάτων οἰκούντων τῆς γῆς. Ὧν τῶν μὲν Αἰγύπτιοι, τῶν δὲ Αἰθίοπές τε καὶ οἱ τὴν Συήνην οἰκοῦντες παράδειγμα. Σαβὰ δὲ ἀντὶ Συήνης ἐξέδωκαν οἱ λοιποί· οὕτω γὰρ ἐδοξάσθης δι' ἀγάπην ἐμὴν ὡς διὰ σοῦ πάντας κληθῆναι. Σαβὰ δὲ ἔθνος Αἰθιόπων οὗ ἡ βασίλισσα πρὸς Σολομῶνα παρεγένετο. Τούτους οὖν ὑπὲρ σοῦ, ἢ ἀντὶ σοῦ, πάντας ἐκτησάμην. Ἀπολέσω δὲ τοὺς πολεμήσοντάς σε διὰ τὸ κήρυγμα, λαούς τε καὶ ἄρχοντας. Θάῤῥει τοιγαροῦν.","english":"These things are foreign to what was just said about the people from the circumcision, whom he called blind and deaf and plundered. Therefore now the discourse concerns the better order of those from the circumcision who believed. For if even those, he says, having become such as they were, suffered such things, yet you who have recognized your own Maker and Fashioner, hear, having kept the workmanship and the formed thing in you unharmed, so as to be rightly called Jacob and Israel. For I, who made you according to the soul made in the image, and formed your body too, taken from the earth, who also gave my own blood for you, redeemed you, making you my own possession. Having been deemed worthy of these things, walk the road you were commanded, proclaiming the good news. And even if some oppose, take courage, not fearing. \"For behold, I am with you all the days, until the consummation of the age.\" Imitating me, then, who made my blood your exchange, become yourself also an exchange for the most impious of those called through you, even those dwelling to the ends of the earth. Of these, the Egyptians are an example of the one group, and the Ethiopians and those who dwell in Syene of the other. But the rest gave Saba instead of Syene; for thus you were glorified through my love, so that through you all might be called. Saba is a nation of Ethiopians, whose queen came to Solomon. These, then, for your sake, or in your stead, I acquired all. But I will destroy those who will make war against you because of the proclamation, both peoples and rulers. Take courage, therefore.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":498,"ref":"p498","source":"Καὶ τὰ σὰ γὰρ τέκνα, ἃ κατὰ Θεὸν σπείρας, καθ' ὅλης τῆς οἰκουμένης ἐγέννησας, εἰς πόλιν μου συνάξω τὴν ἐπουράνιον, μετεώρους δι' ἀέρος ἀναλαβὼν, ὡς πτηνοῖς ὑποκουφιζομένους ἀνέμοις, ταῖς ἀγγελικαῖς δηλονότι δυνάμεσι. Τοὺς δι' ὑμῶν γὰρ τεχθέντας ἐμοὺς εἶναι παῖδας ὁρίζομαι, τῆς ἐν Ἐκκλησίᾳ τυχόντας ἀναγεννήσεως, οἳ καὶ τῷ ἐμῷ κληθήσονται πάντες ὀνόματι Χριστιανοὶ προσαγορευόμενοι. Χριστὸς γὰρ ὁ ταῦτα διὰ τοῦ προφήτου θεσπίσας. Ἀντὶ δὲ τοῦ, ἐν γὰρ τῇ δόξῃ μου κατέσπευσα αὐτόν· εἰς τὴν δόξαν μου ἔκτισα αὐτὸν, ἐξέδωκαν οἱ λοιποί. Ὡς ἂν οἱ δι' ὑμῶν κληθεὶς δοξάζῃ με λαός. Ἔπλασα γὰρ αὐτὸν ἄπλαστον ὄντα τοῖς τρόποις, ἐφώτισά τε σκότῳ τῆς ἀγνοίας τυφλώττοντα. Τοιαῦτα δὲ τὰ ἔθνη, ἃ πρὸς τὴν ἰδίαν Ἐκκλησίαν συνῆχθαί φησιν, ἐξ ὧν καὶ ἄρχοντες ἐπὶ τὸν λαὸν κατέστησαν τοῦ Θεοῦ. Εἶτα ὁ προφήτης θαύματος ἐφ' οἷς ἐθέσπισε πληρωθεὶς, Τίς ἄρα ἔσται, φησὶν, ὁ μέλλων ποτὲ τούτων τῶν πραγμάτων ὀφθαλμοῖς τὰς ἐκβάσεις ὁρᾷν, καὶ τῶν ἀποτελεσμάτων ἔσεσθαι μάρτυς; Δικαιωθήτωσαν μαρτυρήσαντες, ἐπειδὴ κἀγὼ μάρτυς αὐτῶν γενήσομαι, καὶ ὁ παῖς ὃν ἐξελεξάμην. Περὶ οὗπερ ἔλεγεν· \"Ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα.\" Καὶ ὁ Σωτὴρ δέ φησιν· \"Ὃς ἂν ὁμολογήσειεν ἐμοὶ ἔμπροσθεν τῶν ἀνθρώπων, ὁμολογήσω κἀγὼ ἐν αὐτῷ ἔμπροσθεν τοῦ Πατέρος μου, τοῦ ἐν τοῖς οὐρανοῖς.\" Πρὸς οὓς ἔφασκε πάλιν·","english":"For your children also, whom you sowed according to God and begot throughout the whole inhabited world, I will gather into my heavenly city, lifting them up through the air, as if lightened by winged winds—that is, by the angelic powers. For I determine that those born through you are my children, having obtained regeneration in the Church, who will all be called by my name, being addressed as Christians. For Christ is the one who declared these things through the prophet. But in place of \"for in my glory I hastened him\"—\"I created him for my glory\"—the rest have rendered it. So that the people called through you may glorify me. For I formed him who was unformed in his ways, and I enlightened him who was blinded in the darkness of ignorance. Such are the nations which he says were gathered to his own Church, from whom also rulers were appointed over the people of God. Then the prophet, filled with wonder at the things he had declared, says: Who then will there be who will ever see with his eyes the outcomes of these events, and be a witness of their fulfillments? Let them be justified, having borne witness, since I too will be their witness, and the servant whom I chose. Concerning whom he said: \"Behold my servant whom I have chosen.\" And the Savior also says: \"Whoever confesses me before men, I also will confess him before my Father who is in heaven.\" To whom again he said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":499,"ref":"p499","source":"\"Ὑμεῖς δὲ ἔσεσθέ μοι μάρτυρες ἔν τε τῇ Γαλιλαίᾳ, καὶ τῇ Ἰουδαίᾳ, καὶ τῇ Ἱερουσαλὴμ, καὶ ἕως ἐσχάτου τῆς γῆς.\" Ταῦτα δὲ, φησὶ, ποιήσω, καὶ τοὺς μάρτυράς μου, καὶ τὸν παῖδά μου, ὃν ἐξελεξάμην, ἀποστελῶ πᾶσιν ἀνθρώποις, ἵνα γνῶτε, καὶ πιστεύσητε, καὶ συνῆτε, ὅτι ἐγὼ ἄναρχός τε καὶ μόνος Θεός. Καὶ Χριστὸς γὰρ, καὶ ἀπόστολοι τὴν τοῦ Θεοῦ γνῶσιν ἐκήρυξαν, πίστιν τε καὶ τὴν περὶ αὐτοῦ σύνεσιν. Εἷς δὲ Θεὸς ὁ Πατὴρ, οὐχ ἑτέρας οὔσης αὐτοῦ τῆς ἰδίας δυνάμεως ὅς ἐστιν ὁ Υἱός. Τοιγαροῦν ὡς μάρτυς ὁ Πατὴρ καὶ Θεὸς σώζων, οὕτω καὶ ὁ παῖς, ὃν ἐξελέξατο. Διόπερ ἐν ἑτέροις ὁ παρὼν προφήτης φησί· \"Καὶ ἀποστελεῖ Κύριος αὐτοῖς σωτῆρα, ὃς σώσει αὐτούς. Κρίνων σώσει αὐτούς.\" Ἀντὶ δὲ τοῦ ὠνείδισα, ἠκούτισά φασιν οἱ λοιποί. Ἀκουστὰ γὰρ ταῦτα κατέστησα προλαβὼν μόνος ὢν ἐν ὑμῖν Θεὸς, καὶ οὐδεὶς παρῆν μοι ξένος ταῦτα θεσπίζοντι διὰ τῶν ἐμῶν προφητῶν, ὡς ὑμεῖς αὐτοὶ γεγόνατε μάρτυρες. Μάρτυς δὲ κἀγὼ, καὶ ὁ παῖς ὁ ἐμός. Συνῆν γάρ μοι θεσπίζοντι, πρὸ τῆς σαρκὸς ἔχων τὴν ὕπαρξιν. Ἀλλ' ἅπερ ἐξ ἀρχῆς ὥρισα, ταῦτα δυνήσεται παρασαλεύειν οὐδείς. Ταῦτα λέλεκται μὲν εἰς πρόσωπον Ἰακώβ τε καὶ Ἰσραὴλ, εἰς δὲ τὸν ἀποστολικὸν χορὸν ἀναφέρεται, καὶ ἐπὶ πάντας τοὺς ἐξ Ἰουδαίων πιστοὺς τοῦ λόγου διήκοντος. Τινὲς δέ φασιν, ὡς ἀγαθὸς ὢν ὁ Θεὸς, οὓς παιδεύων ἀπέβαλε, τούτους προσκαλεῖται δι' ἔλεον, λήθῃ παραπέμπων τὰ πρότερα, καὶ προτιθεὶς ἀρχὴν ἑτέρου καιροῦ, κατὰ τὸ, \"Σήμερον ἐὰν τῆς φωνῆς μου ἀκούσητε,\" καὶ τὰ ἐφ' ἑξῆς. Ὡς","english":"You shall be my witnesses in Galilee, in Judea, in Jerusalem, and to the ends of the earth.\" These things, he says, I will do, and I will send my witnesses and my servant, whom I have chosen, to all people, so that you may know, and believe, and understand, that I am without beginning and the only God. For both Christ and the apostles proclaimed the knowledge of God, faith, and the understanding concerning him. But there is one God, the Father, his own power not being other than he—which is the Son. Therefore, just as the Father is a witness and God who saves, so also is the servant whom he chose. Wherefore in other passages the present prophet says: \"And the Lord will send them a savior, who will save them. In judging he will save them.\" But instead of \"I reproached,\" the rest say \"I made heard.\" For I made these things heard, having come beforehand, being alone God among you, and no stranger was present with me when I declared these things through my prophets, as you yourselves have become witnesses. And I too am a witness, and my servant. For he was with me when I declared them, having his existence before the flesh. But what I ordained from the beginning, no one will be able to shake. These things have been said with reference to the person of Jacob and Israel, but they are referred to the apostolic choir, and the word extends to all the faithful from among the Jews. But some say that God, being good, calls back through mercy those whom he cast off in disciplining them, passing over the former things in forgetfulness, and setting forth the beginning of another season, according to the words, \"Today, if you hear my voice,\" and what follows. As","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":500,"ref":"p500","source":"γὰρ ἐκεῖ τὸ σήμερον, οὕτως ἐνταῦθα τὸ νῦν, ἀμνηστείας ἔχον ὑπόθεσιν, καὶ πραγμάτων ἑτέρων ἀρχὴν ἐσομένων παρὰ Θεοῦ μὴ συγχωροῦντος ἄγαν ἀθυμεῖν, ὡς ἕξοντας τῶν παρόντων μεταβολὴν, ἁπάντων ἀνθρώπων δι' αἵματος λυτρουμένων Χριστοῦ. Ηὐδόκησε γὰρ ὁ Θεὸς ἀνακεφαλαιώσασθαι τὰ πάντα ἐν αὐτῷ, κατὰ τὴν Παύλου φωνὴν, δοὺς ἡμῖν καὶ τὸ καινὸν ὄνομα Χριστοῦ τὸ ἐπικληθὲν ἐφ' ἡμᾶς. Τί δὲ τοὔνομα; Ἐμὸς εἶ σύ. Χριστοῦ γὰρ εἶναι πάντες λεγόμεθα τῆς πρὶν ἔξω γεγονότες ἀλλοτριώσεως, ἣν ἔσχομεν ἁμαρτάνοντες, καίτοι κατὰ φύσιν ὄντες Θεοῦ. Ἀλλὰ πάλιν ἡμᾶς διὰ τοῦ Πνεύματος ὠκειώσατο ποιήσας ἀναλώτους παντὶ πειρασμῷ. Ποταμοὶ γὰρ καὶ ὕδωρ καὶ φλόγες, τὰς πολυειδεῖς τῶν πειρασμῶν ἐφόδους κατασημαίνουσι. Γέγραπται γάρ· \"Ὅτι πάντες οἱ θέλοντες ζῇν εὐσεβῶς ἐν Χριστῷ Ἰησοῦ, διωχθήσονται.\" Καὶ τοῖς πιστεύσασιν ἔφη Χριστός· \"Θλίψιν ἔχετε ἐν τῷ κόσμῳ.\" Καὶ ἐν τῇ παραβολῇ δὲ τῆς ἐπὶ τῆς πέτρας τεθεμελιωμένης οἰκίας· \"Καὶ κατέβη, φησὶν, ἡ βροχὴ, καὶ ἦλθον οἱ ποταμοὶ, καὶ ἔπνευσαν οἱ ἄνεμοι,\" τοὺς πειρασμοὺς διὰ τούτων δηλῶν. Τὸ δὲ, ἐποίησά σου ἄλλαγμα Αἴγυπτον, δηλοῖ ὡς ἀντὶ τῆς ἐκβολῆς περιεποιησάμην τὰ ἔθνη, ὧν πρώην ἀσεβούντων, μόνος Ἰσραὴλ κλῆρος ὑπῆρχε Θεοῦ. Νῦν δὲ μετέστραπται τῶν πραγμάτων ἡ τάξις, ὅτε τὸν Λυτρωτὴν ἀπέκτειναν Ἰουδαῖοι. Δοξάσω δέ σε, φησὶ, μετὰ τοῦτο τιμήσας. Κληθήσεται γὰρ καὶ αὐτὸς μετὰ τὴν εἴσοδον τῶν ἐθνῶν, ἡνίκα ποιῶν ὑπὲρ σοῦ, πολλούς σοι δώσω διδασκάλους καὶ ἄρχοντας ὑπὲρ τῆς σῆς λέγοντας κεφαλῆς. Κεφαλὴ δὲ τῶν πιστῶν ὁ Χριστὸς, ὅπερ ὑπὲρ σοῦ, καὶ τῆς σῆς ὠφελείας γενήσεται.","english":"For there the word is \"today,\" and here it is \"now,\" having as its basis an amnesty, and [it is] the beginning of other things that will come to be from God, who does not permit us to be too disheartened, as though we would have a change from present circumstances, since all people are redeemed by the blood of Christ. For God was well pleased to sum up all things in him, according to Paul's voice, giving us also the new name of Christ, which has been called upon us. But what is the name? \"You are mine.\" For we are all said to be Christ's, having come to be outside the former alienation that we had when we sinned, although by nature we were God's. But again he made us his own through the Spirit, making us immune to every temptation. For rivers and water and flames signify the manifold assaults of temptations. For it is written: \"For all who wish to live piously in Christ Jesus will be persecuted.\" And Christ said to those who believe: \"You have tribulation in the world.\" And in the parable of the house founded on the rock: \"And the rain came down, he says, and the rivers came, and the winds blew,\" indicating temptations through these. But the phrase, \"I have made Egypt your ransom,\" indicates that in exchange for the casting out I preserved the nations, of which, though formerly impious, Israel alone was the portion of God. But now the order of things has been reversed, since the Jews killed the Redeemer. I will glorify you, he says, having honored you after this. For he too will be called after the entrance of the nations, when, doing for your sake, I will give you many teachers and rulers speaking on your behalf. And the head of the faithful is Christ, which will come to be for your sake and for your benefit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":501,"ref":"p501","source":"Τῇ δὲ τῶν Ἰουδαίων ὑπισχνεῖται Συναγωγῇ συνάξειν αὐτῆς τὰ τέκνα. Σῶσαι γὰρ τὰ ἀπολωλότα πρόβατα ἦλθεν Ἰσραήλ. Καὶ τὰ πανταχοῦ διεσπαρμένα λόγῳ δημιουργίας τέκνα Θεοῦ, τοὺς ἐξ ἐθνῶν δηλονότι, οὓς πλανήσας ἀπέστησε Θεοῦ διασκεδάσας ὁ Σατανᾶς. Διὸ εἰπόντος Καϊάφα, \"Συμφέρει ἵνα εἷς ἄνθρωπος ἀποθάνῃ ὑπὲρ τοῦ λαοῦ,\" φησὶν ὁ εὐαγγελιστὴς, ὡς ἀρχιερεὺς ὢν προεφήτευσεν, ὅτι ἤμελλεν Ἰησοῦς ἀποθνήσκειν ὑπὲρ τοῦ ἔθνους. Καὶ οὐχ ὑπὲρ τοῦ ἔθνους μόνον, ἀλλ' ἵνα καὶ τὰ τέκνα τοῦ Θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἕν. Εἴποις δ' ἂν καὶ τοὺς ἐξ ἐθνῶν τέκνα εἶναι τῶν ἐξ Ἰσραὴλ, ἐξ ὧν τῆς πίστεως παρέλαβον τὰ μαθήματα, πανταχοῦ τῶν τῆς οἰκουμένης διεσπαρμένοι κλιμάτων, καὶ πρὸς μίαν Ἐκκλησίαν συναχθέντες καθολικὴν, κωλύοντος Θεοῦ τὴν τῶν ἀγρίων καὶ πονηρῶν πνευμάτων ἀντίστασιν, οἱ πρὶν τυραννοῦντες ἀνανεύειν εἰς Θεὸν οὐκ ἐπέτρεπον. Υἱοὺς δὲ καὶ θυγατέρας καλῶν, τὴν διὰ Χριστοῦ τῶν πιστῶν υἱοθεσίαν παρίστησιν, οὗ δὴ καὶ τοὔνομα πάντες ἐπιγραφόμεθα. Τοῦτον δὲ τὸν λαὸν ἐκτικέναι φησὶ, κατὰ τὸ ἐν Ψαλμοῖς· \"Καὶ λαὸς ὁ κτιζόμενος αἰνέσει τὸν Κύριον.\" Τοῦτ' ἔστιν ἀνακτιζόμενος, καὶ πρὸς τὸ κατ' εἰκόνα πάλιν ἐπανελθὼν, καινὸς γεγονὼς, καὶ τὸν παλαιὸν ἀπεκδυσάμενος ἄνθρωπον. Εἴτις γὰρ ἐν Χριστῷ καινὴ κτίσις, κατὰ τὸ, \"Μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς ὑμῶν.\" Ὃ δὴ νῦν πεποιηκέναι τῇ ἰδίᾳ δόξῃ φησί· δόξα δὲ Πατέρος ὁ Υἱὸς, δι' οὗ, καὶ ἐν ᾧ δοξάζεται λέγοντι· \"Ἐγὼ ἐδόξασά σε ἐπὶ τῆς γῆς.\" Δι' οὗ λαὸν τυφλὸν ἐξήγαγε πρὸς τὸ φῶς.","english":"But to the Synagogue of the Jews he promises that he will gather its children. For he came to save the lost sheep of Israel. And the children of God scattered everywhere by the word of creation, clearly those from the Gentiles, whom Satan, having scattered them, deceived and caused to stand apart from God. Therefore, when Caiaphas said, \"It is expedient that one man should die for the people,\" the evangelist says that, being high priest, he prophesied that Jesus was about to die for the nation. And not for the nation only, but that he might also gather into one the scattered children of God. One might also say that those from the Gentiles are children of those from Israel, from whom they received the teachings of the faith, scattered everywhere throughout the regions of the inhabited world, and gathered into one catholic Church, with God preventing the resistance of the wild and evil spirits, who formerly, tyrannizing, did not permit them to look up to God. But calling them sons and daughters, he sets forth the adoption as sons of the faithful through Christ, whose very name we all inscribe upon ourselves. And he says that he has brought forth this people, according to what is in the Psalms: \"And the people being created shall praise the Lord.\" That is, being re-created, and having returned again to what is according to the image, having become new, and having put off the old man. For if anyone is in Christ, he is a new creation, according to, \"Do not be conformed to this age, but be transformed by the renewing of your mind.\" Which he says he has now done by his own glory; and the glory of the Father is the Son, through whom, and in whom, he is glorified when he says: \"I glorified you on the earth.\" Through whom he led out a blind people to the light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":502,"ref":"p502","source":"Ἥλιος γὰρ ἦν δικαιοσύνης μὴ συγχωρήσας νυκτὸς καὶ σκότους ὑπάρχειν υἱοὺς, ἡμέρας δὲ μᾶλλον, κατὰ τὸν θεῖον Ἀπόστολον. Εἰπὼν δὲ συνήχθησαν, ἐπειδὴ μήπω τοῦτο γεγόνει, προφητικῶς εἰρῆσθαι δήλων τὸ, Καὶ συναχθήσονται. Ὡς γεγονότα γὰρ τὰ πάντως ἐσόμενα λέγειν σύνηθες τῇ Γραφῇ. Οἷόν ἐστι· \"Τὸν νῶτόν μου δέδωκα εἰς μάστιγας.\" Καὶ τὸ, \"Διεμερίσαντο τὰ ἱμάτιά μου ἑαυτοῖς.\" Ἐκ τῆς δὲ τῶν ἐθνῶν Ἐκκλησίας ἄρχοντας ἔσεσθαι, φησὶν ἐπ' αὐτῆς. Κατὰ γὰρ Δαβίδ· \"Ὡς τὸ σκότος αὐτῆς, οὕτω καὶ τὸ φῶς αὐτῆς.\" Γέγονε γὰρ ἡ μέλαινα λελευκανθισμένη. Καὶ, \"Οὗ ἐπερίσσευσεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις.\" Ταῦτα μὲν οὖν ἔφη Θεὸς ὧν προαγορεύει γινώσκων τὰ μέλλοντα. Θεοὶ δὲ ψευδεῖς ὄντες οἱ δαίμονες μάτην ὑμᾶς ἠπάτων οὐδὲν αὐτοὶ προγινώσκοντες. Κατηχεῖ γὰρ διὰ τούτων τοὺς ἐθνικοὺς,\n\nοὓς εἰς τὸν λόγον παρήγαγε, μάρτυρας λέγων ἔχειν τοῦ προειδέναι τὰ μέλλοντα τοὺς ἰδίους προφήτας. Τοῖς δὲ δαίμοσι τίς μαρτυρήσειεν, ὡς δι' αὐτοῦ τι προειρηκόσι περὶ τῆς Χριστοῦ παρουσίας, καὶ τῆς αὐτῶν καθαιρέσεως; Οὐδένα γὰρ, ὡς ἀληθῆ προειπόντες, ἔχουσι μάρτυρα, ὡς ἂν αὐτοῖς ἀκολουθοῖεν ἀκούοντες αὐτῶν. Τοῦτ' ἔστι, συναινοῦντές τε καὶ πειθόμενοι, ὡς ἐγνωκόσι τὰ μέλλοντα, καὶ τιμωμένοις δικαίως. Ἀλλὰ ταῦτα μὲν ἐκεῖνοι· ὑμεῖς δὲ, ὦ προφῆται, γένεσθέ μοι μάρτυρες· μαρτυρήσω δὲ σὺν υἱῷ κἀγὼ, φησὶν, ἐμαυτῷ. Ἔλεγεν γὰρ ὁ Σωτήρ· \"Ἐὰν ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, ἡ μαρτυρία μου ἀληθής ἐστιν, ὅτι οἶδα πόθεν εἰμὶ, καὶ ποῦ ὑπάγω.\" Καὶ πάλιν· \"Ἐγὼ μαρτυρῶ περὶ ἐμαυτοῦ, καὶ μαρτυρεῖ περὶ ἐμοῦ ὁ πέμψας με Πατήρ.","english":"For he was the Sun of righteousness, not allowing children of night and darkness to exist, but rather of day, according to the divine Apostle. And when he said \"they were gathered,\" since this had not yet happened, he indicates that the words \"And they shall be gathered\" were spoken prophetically. For it is customary in Scripture to speak of things that will certainly come to pass as though they had already happened. Such as: \"I gave my back to the scourges.\" And: \"They divided my garments among themselves.\" And from the Church of the Gentiles, he says, there shall be rulers over it. For according to David: \"As its darkness, so also its light.\" For the black one has become white. And: \"Where sin abounded, grace abounded all the more.\" These things, then, God said, knowing the future things which he foretells. But the demons, being false gods, deceived you in vain, themselves foreknowing nothing. For through these things he instructs the Gentiles, whom he brought into the discourse, saying that they have witnesses that their own prophets foreknew the future. But who would bear witness to the demons that they foretold anything through themselves concerning the coming of Christ and their own overthrow? For they have no witness, as having truly foretold, such that people would follow them and listen to them. That is, agreeing and being persuaded, as though they knew the future things, and being honored justly. But those things are theirs; but you, O prophets, become my witnesses; and I too will bear witness with the Son, he says, to myself. For the Savior said: \"If I bear witness concerning myself, my witness is true, because I know where I am from and where I am going.\" And again: \"I bear witness concerning myself, and the Father who sent me bears witness concerning me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":503,"ref":"p503","source":"Ταυτὶ δὲ, φησὶ, λελάληκα ὑμῖν, ἵνα γνῶτε, καὶ πιστεύσητε, καὶ συνῆτε ὅτι ἐγώ εἰμι.\" Διὰ γὰρ γνώσεως ἡ πίστις. Διὰ δὲ τῆς πίστεως, ἡ σύνεσις. \"Ἐὰν γὰρ μὴ πιστεύσητε, οὐδ' οὐ μὴ συνῆτε,\" φησίν. Ὢν δὲ ἀΐδιός εἰμι καὶ Σωτήρ. Καὶ προεῖπον ὅτι σώζω, καὶ διὰ Χριστοῦ πρὸς ἔργον ἤγαγον Ὠνείδισα δὲ, φησὶ, τοῖς ἐξ Ἰσραὴλ, ὅτι φιλήδονοι μᾶλλον ὄντες, ἢ φιλόθεοι, τὸν ἐμὸν παρέβαινον νόμον. Ἐγὼ δὲ διὰ πολεμίων ἐφόδου τούτους ἐπαίδευον, ὅτε καὶ τὴν παρ' ἐμοῦ σωτηρίαν ἐζήτουν. Ὅπερ αὐτοῖς ὠνείδισα διὰ τῆς Ἱερεμίου φωνῆς λέγων· \"Ἐν τῷ καιρῷ τῶν κακῶν αὐτῶν ἐροῦσιν, Ἀνάστα, καὶ σῶσον ἡμᾶς.\" Καὶ, \"Ποῦ εἰσιν οἱ θεοί σου, οὓς ἐποίησας σεαυτῷ; εἰ ἀναστήσονται καὶ σώσουσί σε ἐν καιρῷ τῆς κακώσεώς σου;\" Σώζω τοίνυν μόνος ἐγὼ, ὡς δύνασθαι μηδένα τῶν ἐμῶν ἐξαρπάσαι χειρῶν τὸν σωζόμενον· ποιήσω, καὶ τίς ἀποστρέψει; αὐτὸς ἔδωκα γὰρ τὰ ἔθνη, καὶ τίς τοῦτο μεταβαλεῖ πρὸς τὸ μὴ οὕτως ἔχειν; διὸ περὶ τῶν ἑαυτοῦ προβάτων ἔλεγεν ὁ Σωτήρ· \"Κἀγὼ δίδωμι αὐτοῖς ζωὴν αἰώνιον, καὶ οὐ μὴ ἀπόλωνται εἰς τὸν αἰῶνα. Καὶ οὐ μὴ ἁρπάσῃ τις αὐτὰ ἐκ τῆς χειρός μου. Ὁ Πατὴρ, ὃς δέδωκέ μοι, πάντων μείζων ἐστὶ, καὶ οὐδεὶς δύναται ἁρπάζειν ἐκ τῆς χειρὸς τοῦ Πατέρος μου.\" Φωνὴ γὰρ αὐτὴ τῇ προκειμένῃ συνᾴδουσα. Τινὲς δὲ τὸ, ἐποίησα ἄλλαγμά σου Αἴγυπτον, εἰς ὑπόμνησιν εἰρῆσθαι τῆς ἐξ Αἰγύπτου φασὶν ἐλευθερίας. Ὅλα γὰρ ἔθνη τιμωρησάμενος ὑμῶν ἀντικατηλλαξάμην. Τοιγαροῦν ἐπάγει· Ἀφ' οὗ ἔντιμος ἐγένου ἐνώπιον ἐμοῦ, ἐδοξάσθης.","english":"These things,\" he says, \"I have spoken to you, so that you may know, and believe, and understand that I am.\" For faith comes through knowledge, and understanding through faith. \"For unless you believe, you will certainly not understand,\" he says. But I am eternal and a Savior. And I foretold that I save, and through Christ I brought it to fulfillment. \"But I reproached,\" he says, \"those of Israel, because, being lovers of pleasure rather than lovers of God, they transgressed my law. And I disciplined them through an enemy's assault, when they also sought salvation from me. This I reproached them with through the voice of Jeremiah, saying: 'In the time of their evils they will say, Arise, and save us.' And, 'Where are your gods, which you made for yourself? Will they arise and save you in the time of your affliction?' I alone, therefore, save, so that no one can snatch the one being saved out of my hands: I will do it, and who will turn it back? For I myself gave the nations, and who will change this so that it is not so? Therefore the Savior said concerning his own sheep: 'And I give them eternal life, and they will certainly not perish forever. And no one will snatch them out of my hand. The Father, who has given them to me, is greater than all, and no one is able to snatch them out of the hand of my Father.' For that voice is in harmony with the present one. But some say that 'I made Egypt your ransom' was spoken as a reminder of the freedom from Egypt. For having punished all the nations, I received them in exchange for you. Therefore he adds: 'From the time you became honored before me, you were glorified.'","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":504,"ref":"p504","source":"Οὐ γὰρ οἰκείᾳ δυνάμει τὰ ἔθνη νενίκηκας, ἐμῇ δὲ ῥώμῃ τε καὶ συμμαχίᾳ, καὶ τὰ πρὸς χρείαν ἀεὶ χορηγήσαντος, ὡς τὰ πέριξ ἔθνη θαυμάζειν καταπληττόμενα. Καὶ νῦν δὲ δράσω τὰ παραπλήσια. Κἂν γὰρ ὡς ἁλουσῶν τῶν ιʹ φυλῶν ὑπεκλύεσθε, χρὴ σκοπεῖν ὡς εἰ γενοίμην ὑμῖν εὐμενὴς, πανταχόθεν πάντες συνάγεσθε, καὶ τὸ τὴν ἀνάκλησιν κωλύσον οὐδέν. Καὶ τὴν ἀρχὴν γὰρ ἐμῆς ἕνεκα δόξης περιεποιησάμην ὑμᾶς, καὶ τὰ πρὸς ἐμὲ τυφλώττοντας ἐλευθερίας ἠξίωσα. Οὐ γὰρ οἴκοθεν κινηθεὶς ᾠκειώθης ἐμοί. Τί οὖν μετὰ τοσαύτην πεῖραν, ὡς μήτε ἰδόντες, μήτε μὴν ἀκηκοότες τυφλώττετε; Ὑπομιμνήσκει δὲ αὐτοὺς, ὡς καὶ πάντα τὰ ἔθνη σὺν Ἀσσυρίοις ἐπεστράτευσαν Ἱερουσαλὴμ θαῤῥοῦντα τοῖς ἰδίοις θεοῖς, παρ' ὧν οὐ βοήθειαν ἔσχον, οὐ τὰς μελλούσας προέγνωσαν ἑαυτοῖς συμφοράς. Ὀγδοήκοντα πέντε γὰρ χιλιάδες τούτων πεπτώκασιν. Ἡκέτω οὖν τις ταῦτα παρ' ἐκείνων ἀκηκοὼς τῶν θεῶν ἅπερ ἴδετε, περὶ ὧν ὑμᾶς ἐχρῆν γενέσθαι καὶ μάρτυρας ἐπιψηφιζομένου κἀμοῦ. Εἰ δὲ πρὸς τοῦτο, φησὶν, ἀναδύεσθε, ὁ μονογενῆς μου παρέσται Υἱὸς τῶν ἡμετέρων ἐλλειμμάτων εἰς ἀναπλήρωσιν, ὁ καὶ ἐπὶ Ποντίου Πιλάτου τὴν καλὴν μαρτυρήσας μαρτυρίαν. Καίτοι μαρτυροῦντες ὠφελεῖσθε τὰ μέγιστα πρὸς κατανόησιν τῶν μελλόντων, καὶ θεωρίαν τῆς ἐμῆς θεότητος, ὀμματούμενοι ὡς καὶ σώζω θέλων, καὶ δρᾶσαι μέλλων προλέγω, τοῦτο μηδενὸς ποιοῦντος τῶν λεγομένων θεῶν. Τινὲς δὲ τὸ μάρτυς ἔσται ὁ παῖς μου, Χριστός φασιν ἔργῳ πληρῶν ἃ προεῖπον ὑπὲρ Ἰσραὴλ, καὶ κατὰ τῶν ἐχθρῶν. ιδκηʹ. Οὕτως λέγει Κύριος ὁ Θεὸς, ὁ λυτρούμενος ὑμᾶς, ὁ ἅγιος τοῦ Ἰσραήλ·","english":"For you have not conquered the nations by your own power, but by my strength and alliance, and by my always supplying what you needed, so that the surrounding nations marveled and were struck with amazement. And now I will do similar things. For even if you were being overwhelmed as though the ten tribes had been washed away, you must consider that if I become favorable to you, you will all be gathered from every side, and nothing will prevent your recall. For in the beginning I acquired you for the sake of my glory, and when you were blind toward me I deemed you worthy of freedom. For you were not made mine by any impulse of your own. Why then, after such great experience, do you remain blind, having neither seen nor even heard? He reminds them that all the nations together with the Assyrians marched against Jerusalem, trusting in their own gods, from whom they received no help, nor did they foresee the disasters that were coming upon them. For eighty-five thousand of them fell. Let someone, then, come who has heard from those gods the very things you have seen, concerning which you ought also to have become witnesses, and I too give my vote. But if, he says, you shrink back from this, my only-begotten Son will be present to fill up our deficiencies, he who also before Pontius Pilate made the good confession. And yet by bearing witness you are greatly benefited for the understanding of things to come and for the contemplation of my divinity, being given eyes to see, since I save willingly, and I foretell what I am about to do, which none of those called gods does. But some say that the phrase \"my servant shall be a witness\" refers to Christ, who in deed fulfills what I foretold concerning Israel and against their enemies. 14:28. Thus says the Lord God, who redeems you, the Holy One of Israel:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":505,"ref":"p505","source":"Ἕνεκεν ὑμῶν ὑποστελῶ εἰς Βαβυλῶνα, καὶ ἐπεγερῶ φεύγοντας πάντας, καὶ Χαλδαῖοι ἐν πλοίοις δεθήσονται. Ἐγὼ Κύριος ὁ Θεὸς, ὁ ἅγιος ὑμῶν, ὁ καταδείξας Ἰσραὴλ βασιλέα ὑμῶν. Οὕτως λέγει Κύριος, ὁ διδοὺς ἐν θαλάσσῃ ὁδὸν,\n\nκαὶ ἐν ὕδατι ἰσχυρῷ τρίβον9, κ.τ.λ. Εὐεργετῶν ὑμᾶς, φησὶ, καὶ παιδεῦσαι βουλόμενος, Βαβυλωνίοις παρέδωκα. Εἶτα δείξας ἐλευθέρους, δίκῃ μετῆλθον τοὺς ὑμῖν ἐνυβρίσαντας, ὡς τῶν παρ' αὐτοῖς Χαλδαίων τοὺς μὲν φυγεῖν, τοὺς δὲ δεσμώτας διὰ τῆς παρ' αὐτοῖς ἀχθῆναι θαλάττης, ἑτέρων αὐτοῖς ἰσχυροτέρων ἐπιθεμένων. Τινὲς δέ φασιν ὡς Κῦρος ὁ Βαβυλῶνα λαβὼν, δεσμώτας αὐτοὺς διαποντίους εἰς ὑπερορίαν ἐξέπεμψεν, ἅπερ ἔπραξα τὴν ἐμὴν ἀνθρώποις βασιλείαν ἐπιδεικνύμενος. Ἀντὶ δὲ τοῦ, ὁ καταδείξας Ἰσραὴλ βασιλέα ὑμῶν, ὁ Σύμμαχος· Ἐγὼ, φησὶ, Κύριος ὁ ἅγιος ὑμῶν, κτίστης Ἰσραὴλ, βασιλεὺς ὑμῶν. Εἰ μὴ ἄρα τὸν Χριστὸν αἰνίττεται βασιλέα καθεστακέναι, ὃν οἶδεν Ἰσραὴλ καὶ Ἰακὼβ καλεῖν ἡ Γραφὴ, ὥσπερ οὖν καὶ Δαβὶδ, ὡς ἐκ τοῦ σπέρματος αὐτῶν καταγόμενον. Ἐπειδὴ γὰρ μερικῆς ἐμνήσθη λυτρώσεως τῆς ἐσομένης ἐκ Βαβυλῶνος, ἡνίκα ταύτην εἷλεν ὁ Κῦρος, πρὸς ἥν τις ἔφη προφήτης· \"Καθὼς ἐποίησας, οὕτως ἔσται τὸ ἀνταπόδομά σου·\" ἐπὶ τὴν διὰ Χριστοῦ τὸν λόγον τελειοτάτην ἀνήγαγε λύτρωσιν, οὐκ ἔθνους ἑνὸς, καθάπερ τὸ πρότερον, καθολικὴν δὲ πᾶσι μέλλουσαν ἔσεσθαι. Ὅτι δὲ πρὸς ἄμφω δυνατὸς ὁ Θεὸς, δεδήλωκε φήσας· Ἐγὼ Κύριος ὁ Θεός. Καὶ τῆς ὅλης δὲ ἀρχόμενος ῥήσεως ἔλεγεν, Οὕτω λέγει Κύριος ὁ Θεὸς Ἰσραήλ. Θεὸς γὰρ ὢν φύσει, τί μὴ ποιήσει ῥᾳδίως;","english":"For your sake I will send to Babylon and stir up all who flee, and the Chaldeans shall be bound in ships. I am the Lord God, your Holy One, who has appointed Israel your king. Thus says the Lord, who gives a way in the sea, and a path in the mighty water, etc. He says: Benefiting you and wishing to discipline you, I handed you over to the Babylonians. Then, having shown you free, I pursued with justice those who insulted you, so that of the Chaldeans among them some fled and others were led as captives through the sea that lies in their land, when others stronger than they attacked them. But some say that Cyrus, having taken Babylon, sent them as captives across the sea into a land beyond the border—things which I did, displaying my human kingship. Instead of \"who has appointed Israel your king,\" Symmachus says: \"I am,\" he says, \"the Lord, your Holy One, the creator of Israel, your king.\" Unless perhaps he hints that he has established Christ as king, whom Israel knows and Scripture calls Jacob, just as also David, as one descended from their seed. For since he mentioned the partial redemption that was to come from Babylon, when Cyrus took it—to which a certain prophet said, \"As you have done, so shall your recompense be\"—he led the account up to the most perfect redemption through Christ, not of one nation, as before, but one that was to be universal for all. That God is capable of both, he has made clear by saying, \"I am the Lord God.\" And beginning the whole utterance, he said, \"Thus says the Lord God of Israel.\" For being God by nature, what will he not do easily?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":506,"ref":"p506","source":"Ταῦτα μὲν οὖν ἔσται Βαβυλωνίοις μήπω γενόμενα, οὐ νῦν ἀρξαμένου μου τὴν ἐμαυτοῦ δυναστείαν τήν τε περὶ ὑμᾶς ἐπιδείκνυσθαι πρόνοιαν. Καὶ πάλαι γὰρ ἐξ Αἰγύπτου διὰ θαλάττης διήγαγον τοῦ Φαραὼ ῥίψας ἐν ταύτῃ τὴν δύναμιν, ὡς κοιμηθέντας ἐν βυθῷ μηκέτι λοιπὸν ἀναστῆναι, καὶ ὥς τε φλογὶ παρα πλησίους ἐσβεσμένῳ παραβάλλεσθαι λίνῳ τῷ ῥᾳδίως ἀναπτομένῳ καὶ σβεννυμένῳ τυχὸν ψιλῇ καὶ μόνῃ χειρί. Διήγαγον δὲ τρίβον αὐτοὺς ἐν ὕδατι πρὸς τῇ θαλάσσῃ καὶ τὸν ποταμὸν Ἰορδάνην. Ὃ καὶ θαυμάζων φησὶν ὁ Δαβίδ· \"Τί σοί ἐστι, θάλασσα, ὅτι ἔφυγες, καὶ σὺ, Ἰορδάνη, ὅτι ἐστράφης εἰς τὰ ὀπίσω;\" Καὶ πάλιν· \"Ὁ μεταστρέφων τὴν θάλασσαν εἰς ξηρὰν, ἐν ποταμῷ διελεύσονται ποδί.\" Πῶς δὲ αὐτὸς ἐξήγαγεν ἅρματα καὶ ἵππον; Δῆλον γὰρ ὡς τὸν Ἰσραὴλ οἰκείᾳ προαιρέσει Φαραὼ κατεδίωξεν, ἐπειδήπερ εἴρηται παρὰ Θεοῦ πρὸς αὐτόν· \"Εἰς τοῦτο ἐξήγειρά σε ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου, καὶ ὅπως διαγγελῇ τὸ ὄνομά μου ἐν πάσῃ τῇ γῇ.\" Οὕτω δὲ καὶ τοὺς φεύγοντας τὴν περὶ τὰ γήϊνα σπουδὴν, ὑπό τε τοῦ διαβόλου διωκομένους σώζει παραδόξως Θεὸς βάσιμον αὐτοῖς ἀποφαίνων τοῦ παρόντος βίου τὸν κλύδωνα, τοῖς τούτου περισπασμοῖς οὐ συγχωρῶν κατακλύζεσθαι, οἱονεὶ καταξηραίνων τοὺς ἐπιπίπτοντας πειρασμοὺς, ἵν' ἰσχύσειαν ἐν γῇ γεγονότες ἐρήμῳ νοῦ καταστάσει σχολαίᾳ καὶ καθαρᾷ τὸν ἐξ οὐρανοῦ μὲν ἄρτον φαγεῖν, τὸ δὲ ἐκ πέτρας ὕδωρ πιεῖν· ὅπερ ἐστὶν ἐν μεθέξει γενέσθαι Χριστοῦ, διελθεῖν τε τὸν Ἰορδάνην καὶ γῆς τῆς ἐπηγγελμένης τυχεῖν. Ἀλλ' ἐπὶ τὴν ἱστορίαν παλινδρομήσωμεν. Ταῦτα μὲν οὖν, φησὶ, πάλαι πεποίηκα.","english":"These things, then, will happen to the Babylonians, though not yet accomplished—not now, when I have begun to display my own dominion and my providence concerning you. For long ago I led them out of Egypt through the sea, casting Pharaoh's power into it, so that those who had sunk into the deep could no longer rise again, and so that they might be compared to flame near extinguished flax, which is easily kindled and quenched, perhaps by a bare hand alone. And I led them through a path in the water besides the sea, and the river Jordan. Marveling at this, David says: \"What ails you, O sea, that you fled, and you, O Jordan, that you turned back?\" And again: \"He turns the sea into dry land; they shall pass through the river on foot.\" And how did he himself bring out chariots and horse? For it is clear that Pharaoh pursued Israel by his own choice, since it was said by God to him: \"For this purpose I raised you up, that I might show my power in you, and that my name might be proclaimed in all the earth.\" So also God wondrously saves those who flee the pursuit of earthly things and are persecuted by the devil, making the surge of the present life passable for them, not permitting them to be overwhelmed by its distractions, as it were drying up the temptations that fall upon them, so that, having come to be in a desert land—a state of mind at leisure and pure—they might have strength to eat the bread from heaven and drink the water from the rock; which is to come to share in Christ, to pass through the Jordan, and to obtain the promised land. But let us return to the history. These things, then, he says, I did long ago.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":507,"ref":"p507","source":"Νυνὶ δὲ τὰ ἐν Αἰγύπτῳ καὶ Βαβυλῶνι τῇ τῶν ἐπιόντων ὑπερβολῇ σιγηθήσεται. Ἀντὶ δὲ τοῦ συλλογίζεσθε, Σύμμαχος ἐννοεῖσθε, φησί. Τίνα δὲ τὰ καινὰ, ἃ κατὰ τὸν καιρὸν τὸν ἴδιον γνώσεσθε; Ἐν τῇ ἐρήμῳ ποιήσω ὁδόν. Ἡ γὰρ ἐξ ἐθνῶν Ἐκκλησία πρότερον ἔρημος οὖσα Θεοῦ γνώσεως (ταύτης γὰρ οἱ διδάσκαλοι, φάσκοντες εἶναι σοφοὶ, ἐμωράνθησαν) ἔσχεν ὁδὸν τὸν Χριστὸν εἰπόντα· \"Ἐγώ εἰμι ἡ ὁδός·\" ἢ καὶ τὸ κήρυγμα τὸ εὐαγγελικὸν καὶ σωτήριον. Τὴν δὲ πρὶν αὐτῶν ἐρημίαν ἐδήλωσεν ὁ Δαβὶδ λέγων· \"Οὐκ ἔστι ποιῶν χρηστότητα, οὐκ ἔστιν ἕως ἑνός.\" Ὥσπερ δὲ ἄνω ἐκ μερικῆς λυτρώσεως ἑπὶ τὴν καθόλου μετῆλθε, τὴν ἀνάδειξιν εἰπὼν τοῦ βασιλέως Χριστοῦ, οὕτω καὶ νῦν ὁδοῦ μνησθεὶς τῆς ἐν ὕδατι, ἐπὶ τὸ Χριστοῦ μυστήριον μετῆλθεν. Διὸ λήθῃ τὰ πρῶτα παραδοῦναί φησι τοῦ βραχυτέρου καλυπτομένου τῷ μείζονι, ὁποῖόν ἐστι καὶ τό· \"Ἐκ μέρους γινώσκομεν. Ὅτ' ἂν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται.\" Λοιπὸν τοῖς πάλαι μεγάλοις ἀντεξετάζει τὰ πολλῷ τῶν μέσων νικῶντα. Ὡς γὰρ ἐποίησα φησὶν, ἐπ' Ἐρυθρᾶς θαλάττης ὁδὸν, οὕτως ἐν τῇ ἐρήμῳ ποιήσαιμι, καὶ ῥεύσουσιν ἐν αὐτῇ ποταμοὶ,","english":"But now the things in Egypt and in Babylon will be passed over in silence by the surpassing greatness of the things to come. Instead of \"reason among yourselves,\" Symmachus says \"consider,\" he says. And what are the new things that you will know in their own time? \"In the wilderness I will make a way.\" For the Church from the Gentiles, formerly a wilderness devoid of the knowledge of God (for its teachers, claiming to be wise, were made foolish), had as its way Christ, who said, \"I am the way\"; or also the evangelical and saving proclamation. And David made clear their former desolation, saying, \"There is none who does good, there is not even one.\" And just as above, from a partial redemption he moved on to the universal, mentioning the manifestation of Christ the King, so now too, having mentioned the way in the water, he moved on to the mystery of Christ. Therefore he says that the first things are consigned to forgetfulness, the lesser being covered by the greater, such as also this: \"We know in part. But when the perfect comes, the partial will be done away.\" For the rest, he compares with the great deeds of old those that far surpass the intermediate ones. For as I made, he says, a way at the Red Sea, so may I make one in the wilderness, and rivers shall flow in it,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":508,"ref":"p508","source":"καθάπερ ἐπὶ Μωσέως, ἐν ἐκείνῃ τῇ πρότερον. Ἀλλ' ἐκεῖ μὲν ὑδάτων, ἐν δὲ ταύτῃ διδασκαλίας τοῦ Πνεύματος. Οἱ γὰρ ταύτην προχέοντες εὐαγγελισταὶ καὶ ἀπόστολοι, ὅσοι τε κατ' Ἐκκλησίαν μυσταγωγοὶ ποταμοὶ χρηματίζουσι. Καὶ κατὰ τὸν Δαβὶδ εἰρηκότα, \"Ἐπῆραν οἱ ποταμοὶ φωνὰς αὐτῶν.\" Ἐπεὶ καθά φησιν αὐτὸς πάλιν, Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν. Εἶτα, διά τινων ὀρνέων ἡδυφώνων, ἃ Σειρῆνας ἐκάλεσε, παρίστησι τῶν ἔξω τινὰς σοφοὺς ἐπείᾳ κεκοσμημένους πρὸς Θεὸν ἐπιστρέψοντας· διὰ δὲ στρουθῶν, ἤγουν στρουθοκαμήλων κατὰ τοὺς λοιποὺς, τοὺς ἐν ἐρημίαις καὶ χώραις ἀοικήτοις τὸν Θεὸν εὐλογήσοντας· οὗπερ αἴτιον τὸ τοῦ δοθέντος ὕδατος πεπωκέναι. Δι' οὗ σὺν θηρίοις ἀγροῦ πρὸς φύσιν λογικὴν μεταβαλοῦσι καὶ ἥμερον, καὶ τὰς ἐμὰς ἀρετὰς διηγεῖσθαι μαθήσονται, ἢ τὸν ὕμνον κατὰ τὸν Σύμμαχον, οἳ καὶ ἐκλεκτὸν ὑπάρξουσι γένος. Πρὸς οὓς ὁ Πέτρος φησίν· \"Ὑμεῖς δὲ γένος ἐκλεκτὸν, βασίλειον ἱεράτευμα, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν, ἵνα τὰς ἀρετὰς ἐξαγγείλητε τοῦ ἐκ σκότους ὑμᾶς καλέσαντος ἐπὶ τὸ θαυμαστὸν αὐτοῦ φῶς, οἱ ποτὲ οὐ λαὸς, νῦν δὲ λαὸς ἐν Κυρίῳ.\" Τούτων δὲ παραδόξως οὕτω γεγενημένων, Σὺ, ὦ Ἰακὼβ, οὐκ ἄξιος γενήσῃ τῆς ἐμῆς κλήσεως. Ἢ κατὰ τὸν Σύμμαχον· Οὐ δὲ ἐμὲ ἐκάλεσας, Ἰακώβ. Καὶ οἱ λοιποὶ δὲ συμφώνως. Εὐλογούντων γάρ με τῶν θηρίων καὶ σειρήνων καὶ στρουθῶν, οὐκ εὐλόγησας αὐτὸς, οὐδέ με καλεῖν ὅλως ἠξίωσας. Ἐκοπιάθης δὲ εἰς ἐμὲ κατὰ Σύμμαχον· ἢ κατὰ τοὺς ἄλλους, ὅτι ἐκοπίασας ἐν ἐμοὶ, καίτοι οὐδένα σοι προξενήσαντι κόπον. Ὅσα γάρ σοι παρέχειν ἐνομίζετο κόπον, παρῄτημαι πρότερον εἰπών·","english":"just as in the case of Moses, in that former one. But there it was waters, whereas in this one it is the teaching of the Spirit. For the evangelists and apostles who pour this forth, and all who in the Church are mystagogues, are reckoned rivers. And according to David who said, \"The rivers lifted up their voices.\" Since, as he himself says again, \"Their sound went out into all the earth.\" Then, through certain sweet-voiced birds, which he called Sirens, he presents certain wise men among the outsiders, adorned with skill, turning to God; and through sparrows, that is, ostriches according to the others, those in deserts and uninhabited lands who will bless God; the cause of which is that they have drunk of the water that was given. Through this, together with the beasts of the field, they will change to a rational and gentle nature, and will learn to recount my virtues, or the hymn according to Symmachus, who will also be a chosen race. To whom Peter says: \"But you are a chosen race, a royal priesthood, a holy nation, a people for possession, that you may proclaim the virtues of him who called you out of darkness into his marvelous light, who once were not a people, but now are a people in the Lord.\" But since these things have come to pass so paradoxically, you, O Jacob, will not be worthy of my calling. Or according to Symmachus: But you did not call me, Jacob. And the rest agree. For while the beasts and Sirens and sparrows bless me, you did not bless, nor did you deem me worthy to be called upon at all. But you grew weary toward me, according to Symmachus; or according to the others, that you grew weary in me, although you brought about no toil for me. For whatever was thought to bring you toil, I have refused beforehand, having said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":509,"ref":"p509","source":"\"Τί μοι πλῆθος θυσιῶν ὑμῶν, λέγει Κύριος; Πλήρης εἰμὶ,\" καὶ τὰ ἐπ' αὐτοῖς. Κἀν τῇ Καινῇ δὲ Διαθήκῃ τοιοῦτον οὐδὲν διὰ τοῦ παιδὸς, ὃν ἐξελεξάμην, ᾔτησα παρὰ σοῦ. Ἀλλ' οὔτε σύ μοι προσήνεγκας. Ἕτερα δὲ ἀνθ' ἑτέρων ἐποίεις. Ἐν γὰρ ταῖς σαῖς ἁμαρτίαις προέστης μου. Ἢ κατὰ τοὺς λοιποὺς, ἐν ἁμαρτίαις σου ἐκάλεσάς με. Ὅρα δὲ κἀν τοῖς προκειμένοις, ὡς τῇ μὲν ἐρήμῳ καὶ τοῖς ἐν αὐτῇ θηρίοις ἀγαθῶν ἐλπίδας εὐαγγελίζεται, τὸν δὲ λαὸν τὸν ἐκ περιτομῆς ἐπ' ἀσεβείαις ἐλέγχει, ὃν καλεῖ ξηροῖς ὀνόμασιν Ἰακώβ τε καὶ Ἰσραὴλ, οὔτε δοῦλον οὔτε ἐκλεκτὸν τοῦτον εἰπὼν, ἅπερ ἔλεγεν ἐπὶ τοῦ κρείττονος τάγματος. Ἀλλ' οὐδὲν ἧττον αὐτοὺς ἐπιστρέψαι παρακαλεῖ, συγχωρήσειν αὐτοῖς τὰς ἁμαρτίας ἐπαγγελλόμενος. Τινὲς δὲ τὸ, Οὐ νῦν ἐκάλεσά σε, Ἰακὼβ, οὔτως ἀπέδωκαν· Τῶν ἐν Χριστῷ σωζομένων, καὶ τῆς Καινῆς Διαθήκης μνησθεὶς, οὓς αὐτὸν εὐλογήσειν ἔφη, θηρία καλέσας ἀγροῦ (πνευματικῆς δὲ τρόπος θυσίας ἡ δοξολογία), νῦν πείθει τὸν Ἰσραὴλ, ὡς δὴ λελύτρωται τῆς ἐν Αἰγύπτῳ θητείας, οὐχ ἵνα τὰ δι' αἵματος αὐτῷ προσάγοιεν καὶ καπνῶν· ἀπόβλητα γὰρ ταῦτα καὶ πρὸς σκιᾶς παρείληπται τύπον. Διό φησιν. Οὐ νῦν, ὅτε θύεις, ἐκάλεσά σε, ἤγουν οὐ προσάγοντά σε θυσίας ἐκάλεσα, ὡς μὴ δοκεῖν σε καθάπερ ἀντέκτισίν τινα τῆς προσαγωγῆς ἐσχηκέναι τὴν λύτρωσιν. Εἰδωλολατρῶν δὲ, δι' ἐμὴν ἀγάπην χάριν ἔσχες τὴν σωτηρίαν. Ἃ δὲ μετὰ ταῦτα προσήνεγκας, οὐδὲν πρὸς ἐμέ. Μόναις γὰρ ταῖς ἐξ ἀρετῶν λογικαῖς εὐαρεστοῦμαι θυσίαις. Καὶ δι' Ἱερεμίου δὲ τοῦ προφήτου φησί·","english":"What to me is the multitude of your sacrifices? says the Lord. I am full,\" and what follows. And in the New Covenant too, I did not ask such a thing from you through the servant whom I chose. But neither did you bring it to me. Instead you were doing one thing in place of another. For in your sins you stood before me. Or, like the rest, in your sins you called upon me. Observe also in the preceding passages how he proclaims good hopes to the wilderness and the beasts in it, but convicts the people of the circumcision for their impieties, whom he calls by the dry names of Jacob and Israel, calling him neither servant nor chosen, which he said of the better order. But none the less he urges them to turn back, promising that he will forgive them their sins. Some have rendered the words \"Not now did I call you, Jacob\" in this way: having made mention of those saved in Christ and of the New Covenant, whom he said he would bless, calling them beasts of the field (and the manner of spiritual sacrifice is doxology), he now persuades Israel, as though it had been redeemed from its servitude in Egypt, not so that they might bring him offerings of blood and smoke; for these are rejected and were taken up as a type of shadow. Therefore he says: \"Not now,\" when you sacrifice, \"did I call you,\" that is, I did not call you while you were bringing sacrifices, so that you might not seem to have received your redemption as a kind of repayment for your offering. But when you were worshiping idols, for my love's sake you obtained salvation. And the things you brought afterward are nothing to me. For I am pleased only with the rational sacrifices that come from virtues. And through Jeremiah the prophet he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":510,"ref":"p510","source":"\"Τὰ ὁλοκαυτώματα ὑμῶν μετὰ τῶν θυσιῶν ὑμῶν συναγάγετε, καὶ φάγετε κρέα, ὅτι οὐκ ἐλάλησα πρὸς τοὺς πατέρας ὑμῶν περὶ ὁλοκαυτωμάτων καὶ θυσιῶν, ἐν ἡμέρᾳ ᾗ ἀνήγαγον αὐτοὺς ἐκ γῆς Αἰγύπτου.\" Καὶ ἀλλαχοῦ· \"Ἵνα τί μοι λίβανον ἐκ Σάβα φέρετε, καὶ κιννάμωμον ἐκ γῆς μακρόθεν; Τὰ ὁλοκαυτώματα ὑμῶν οὐκ εἰσὶ δεκτὰ, καὶ αἱ θυσίαι ὑμῶν οὐχ ἥδυνάν μοι.\" Καὶ διὰ τοῦ Ψαλμοῦ δέ φησιν· \"Οὐ δέξομαι ἐκ τοῦ οἴκου σου μόσχους, οὐδὲ ἐκ τῶν ποιμνίων σου χιμάῤῥους.\" Δι' ὧν ἀφίστησιν αὐτοὺς τῶν τύπων εἰς τὴν πολιτείαν τὴν εὐαγγελικὴν συνωθῶν. Πνεῦμα γὰρ ὁ Θεὸς, καὶ τοὺς προσκυνοῦντας αὐτὸν, ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσκυνεῖν. Ἐγὼ μὲν οὖν, φησὶν, ὡς ἀγαθὸς ἑτοίμως ἔχω σοι συγχωρεῖν. Σοὶ δὲ τὸ μεμνῆσθαι τῶν ἁμαρτιῶν ἀσφαλὲς πρὸς τὸ μὴ ταύταις ἔτι περιπεσεῖν. Ἐξ οὗ καὶ δικαιοῦσθαι συμβαίνει. \"Δίκαιος γὰρ ἑαυτοῦ κατήγορος ἐν πρωτολογίᾳ.\" Καὶ δείκνυσιν ὡς οὐκ οἶδε\n\nκαθαίρειν ἡ κατὰ νόμον λατρεία. Ἀδύνατον γὰρ αἷμα ταύρων καὶ τράγων ἀφαιρεῖν ἁμαρτίας. Καὶ πάλιν περὶ τῶν ἐκ περιτομῆς πεπιστευκότων φησίν· \"Εἰδότες δὲ ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ· καὶ ἡμεῖς εἰς Χριστὸν Ἰησοῦν ἐπιστεύσαμεν ἵνα δικαιωθῶμεν ἐν αὐτῷ.\" Θυσία τοίνυν ὑμᾶς οὐ καθαίρει, ἐγὼ δὲ μόνος ὁ ἀφιεὶς ἁμαρτίας δωρεᾷ τε καὶ χάριτι. \"Δεδικαιώμεθα γὰρ οὐκ ἐξ ἔργων δικαιοσύνης ὧν ἐποιήσαμεν ἡμεῖς, ἀλλὰ κατὰ τὸ πολὺ ἔλεος αὐτοῦ.\" Αὕτη γὰρ ἀσθενὴς πρὸς τὴν δι' ἔργων σωτηρίαν ἡ φύσις. Ἐπιμελῶς γὰρ ἔγκειται ἡ διάνοια τοῦ ἀνθρώπου ἐπὶ τὰ πονηρὰ ἐκ νεότητος, καθὰ δηλοῖ καὶ Δαβὶδ λέγων·","english":"Gather your whole burnt offerings together with your sacrifices, and eat the meat, because I did not speak to your fathers concerning whole burnt offerings and sacrifices, in the day when I brought them up out of the land of Egypt.\" And elsewhere: \"Why do you bring me frankincense from Sheba, and cinnamon from a distant land? Your whole burnt offerings are not acceptable, and your sacrifices have not pleased me.\" And through the Psalm he also says: \"I will not receive bulls from your house, nor he-goats from your flocks.\" By these things he turns them away from the types, pressing them toward the gospel manner of life. For God is Spirit, and those who worship him must worship in spirit and truth. I, then, he says, as one who is good, am ready to forgive you. But for you, the remembering of sins is a safeguard against falling into them any longer. From this it also comes about that one is justified. \"For the righteous man is his own accuser in the first word.\" And he shows that the worship according to the law does not know how to\n\npurify. For it is impossible for the blood of bulls and goats to take away sins. And again, concerning those who have believed from among the circumcision, he says: \"Knowing that a man is not justified by works of the law, unless through faith in Jesus Christ; even we have believed in Jesus Christ, in order that we might be justified in him.\" Sacrifice, therefore, does not purify you, but I alone am he who forgives sins by gift and grace. \"For we have been justified not by works of righteousness which we ourselves have done, but according to his great mercy.\" For this nature is weak with respect to salvation through works. For the mind of man is earnestly set upon evil things from his youth, as David also makes clear, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":511,"ref":"p511","source":"\"Ἐὰν ἀνομίας παρατηρήσῃ, Κύριε, Κύριε, τίς ὑποστήσεται; Ὄτι παρὰ σοὶ ὁ ἱλασμός ἐστιν.\" Ἐλεῶ μὲν οὖν αὐτός. Εὖ δὲ πεπονθότας ἐθέλω μεμνῆσθαι καὶ τὸν Σωτῆρα διὰ παντὸς ἀνυμνεῖν. Ὃ δὴ καὶ δρῶσιν οἱ ἅγιοι, ὡς δηλοῖ πάλιν ὁ μέγας Δαβὶδ, ποτὲ μὲν εἰπών· \"Ὅτι τὴν ἀνομίαν μου ἐγὼ γινώσκω, καὶ ἡ ἁμαρτία μου ἐνώπιόν μού ἐστι διαπαντός·\" ποτὲ δέ· \"Ὅτι τὴν ἀνομίαν μου ἀναγγελῶ, καὶ μεριμνήσω ὑπὲρ τῆς ἁμαρτίας μου·\" κατὰ τό· \"Μὴ αἰσχυνθῇς ὁμολογῆσαι ἐφ' ἁμαρτίαις.\" Ὃ δὴ μὴ ποιήσας μὲν ὁ Φαρισαῖος κατεκρίθη. Δράσας γε μὴν ὁ τελώνης ἀπῆλθε δικαιωθείς. Τοῦτο δεῖν εἰπὼν ὁ Θεὸς ποιῆσαι, Πλὴν ἴσθι, φησὶν, ὡς ἐκ πατέρων ἔφυς ἁμαρτωλὸς, καὶ ὅσοι κατὰ καιροὺς ὑμῶν ἦρξαν, ἠνόμησαν εἰς ἐμέ Ἀντὶ δὲ τοῦ ἄρχοντες, ἑρμηνεῖς Ἀκύλας ἔφη καὶ Σύμμαχος. Τρία δὲ τίθησι τάγματα· πατέρας, καὶ ἑρμηνεῖς, καὶ ἄρχοντας, Ὧν οἱ μὲν ἦρχον, οἱ δὲ τῶν Γραφῶν ἦσαν ἐξηγηταὶ, οἱ δὲ τῷ χρόνῳ προβεβηκότες ἐτύγχανον. Δι' οὓς ἀπολωλέναι λέγει τὸν Ἰσραὴλ καὶ ἐμπεσεῖν εἰς ὀνειδισμὸν, ἢ εἰς βλασφημίαν, ὡς οἱ λοιποί. Καὶ καθ' ἑνὸς δὲ λάβοις ἂν σημαινομένου τὰ τρία, τοὺς ὀφείλοντας λέγων τοὺς ὑπὸ χεῖρα παιδαγωγεῖν, οἱ καὶ πλημμελοῦντες ἀσύγγνωστοι. Τὸ, Εἰς ἐμὲ δὲ ἠνόμησαν, πλείστην ἔχει τὴν ἔμφασιν. Οὐ γὰρ εἰς ἄνθρωπον ἢ φύσιν τινὰ γεννητήν. Ὁ γὰρ εἰδωλολατρῶν, τόγε ἧκον εἰς αὐτὸν, τὴν θείαν ἀπώσατο φύσιν, ἀποστερῶν τῆς προσηκούσης ὑπεροχῆς τε καὶ δόξης, ἐφ' ᾧ τὸν Ἰσραὴλ αἰτιώμενος ἔλεγεν· \"Οἱ ἱερεῖς οὐκ εἶπαν, Ποῦ ἐστι Κύριος, καὶ οἱ ἀντεχόμενοι τοῦ νόμου οὐκ ἠπίσταντό με, καὶ οἱ προφῆται ἠσέβουν εἰς ἐμέ.\" Καὶ πάλιν·","english":"If you should mark iniquities, O Lord, O Lord, who shall stand? For with you there is propitiation.\" I myself, then, show mercy. But I wish those who have fared well to remember and to hymn the Savior continually. This indeed the saints also do, as again the great David makes clear, at one time saying: \"For I know my iniquity, and my sin is ever before me\"; and at another: \"For I will declare my iniquity, and I will be anxious concerning my sin\"; according to the saying: \"Do not be ashamed to confess your sins.\" The Pharisee, not having done this, was condemned. The tax collector, however, having done it, went away justified. God, saying that this ought to be done, says, \"Nevertheless know that you are sinful by descent from your fathers, and that as many of those who ruled over you from time to time committed iniquity against me.\" Instead of \"rulers,\" Aquila and Symmachus said \"interpreters.\" He sets forth three orders: fathers, interpreters, and rulers—of whom some ruled, some were expounders of the Scriptures, and some had advanced in time. On account of these he says that Israel perished and fell into reproach, or into blasphemy, like the rest. And one may take the three as signifying a single thing, calling those who ought to train those under their hand, who, when they go wrong, are without excuse. The phrase \"But they committed iniquity against me\" has the greatest force. For it was not against a man or some created nature. For the idolater, as far as lies in him, has thrust away the divine nature, depriving it of the fitting preeminence and glory, on which account, blaming Israel, he said: \"The priests did not say, Where is the Lord, and those who held fast to the law did not know me, and the prophets acted impiously against me.\" And again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":512,"ref":"p512","source":"\"Ἵνα τί λαλεῖτε πρός με; πάντες ὑμεῖς ἠνομήσατε καὶ πάντες ὑμεῖς ἠσεβήσατε εἰς ἐμὲ, λέγει Κύριος παντοκράτωρ.\" Διό φησιν, Ἐμίαναν τὰ ἅγιά μου. Οὐκ ἐν μόνῃ γὰρ Ἱερουσαλὴμ, καὶ ἐν αὐτῷ δὲ τῷ θείῳ νεῷ τὰς τῶν δαιμονίων ἀνέθηκαν στήλας. Λέγει γὰρ περὶ τῆς Ἰουδαίων Συναγωγῆς ὁ Θεός· \"Τί ἡ ἠγαπημένη ἐν τῷ οἴκῳ μου ἐποίησεν βδέλυγμα;\" τοιοῦτον δὲ πᾶν, δι' οὗ ἐτυποῦτο Θεός. Μιαίνεται δὲ καὶ ἄλλως τὰ ἅγια, τῶν εἰς Θεοῦ τιμὴν μὴ γιγνομένων ὡς δεῖ. ΚΕΦΑΛ. ΜΔʹ. αεʹ. Νῦν δὲ ἄκουσον, Ἰακὼβ ὁ παῖς μου, καὶ Ἰσραὴλ, ὃν ἐξελεξάμην. Οὕτω λέγει Κύριος ὁ Θεὸς, ὁ κτίσας σε, καὶ ὁ πλάσας σε ἐκ κοιλίας· Ἔτι βοηθήσῃ. Μὴ φοβοῦ, παῖς μου Ἰακὼβ, καὶ ὁ ἠγαπημένος Ἰσραὴλ, ὃν ἐξελεξάμην9, κ.τ.λ. Ταῦτα πρὸς Ἰσραὴλ εἰπὼν καὶ τὸν Ἰακὼβ τὸν διαβεβλημένον, οὐκ ἐκλεκτὸν τοῦτον, οὐ παῖδα πάλιν ἐκάλεσεν, δι' ὧν πάλιν ὀνομάτων τοὺς περὶ ὧν ἐπιφέρει, καλεῖ τὸν ἐπαινετὸν τῶν ἀποστόλων ὑποσημαίνων χορόν. Διό φησι, Κύριος ὁ Θεὸς ὁ ποιήσας σε. Καὶ παραθαῤῥύνας αὐτοὺς πάλιν ἐπήνεγκεν, ὅτι Ἐγὼ δώσω ὕδωρ ἐν δίψει τοῖς πορευομένοις ἐν ἀνύδρῳ. Καὶ πῶς διεσάφησε λέγων· Ἐπιθήσω τὸ πνεῦμά μου ἐπὶ τὸ σπέρμα σου, καὶ τὰς εὐλογίας μου ἐπὶ τὰ τέκνα σου, τὸ λογικόν τε καὶ γόνιμον ζωτικόν τε δηλῶν ὕδωρ, τὸ διὰ τοῦ θείου χορηγούμενον Πνεύματος. Δι' οὗ τοὺς ἀναγεννηθέντας σπέρμα τῶν ἀποστόλων καὶ τέκνα καλεῖ, Παύλου λέγοντος· \"Ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα.\" Καὶ πάλιν· \"Τέκνα οὓς πάλιν ὠδίνω.\" Εὐλογίας δὲ καλεῖ τὸ πολυειδὲς τῶν τοῦ Πνεύματος δωρεῶν· \"Ὧ μὲν γὰρ δίδοται λόγος σοφίας·\" καὶ τὰ ἑξῆς. Καὶ πάλιν·","english":"Why do you speak to me? All of you have acted lawlessly and all of you have been impious toward me, says the Lord Almighty.\" Therefore he says, They defiled my holy things. For not only in Jerusalem alone, but also in the divine temple itself they set up the pillars of the demons. For God says concerning the Synagogue of the Jews: \"What has the beloved done in my house, an abomination?\" And such is everything through which God was typified. But the holy things are defiled also in another way, when things are not done as they ought for the honor of God. CHAPTER 44, 15. But now hear, Jacob my servant, and Israel, whom I chose. Thus says the Lord God, who created you, and who formed you from the womb: He will still help. Do not fear, my servant Jacob, and the beloved Israel, whom I chose, etc. Having said these things to Israel and to Jacob who was slandered, he did not call him chosen, nor again servant, but through these same names he calls those about whom he goes on to speak, signifying the praiseworthy choir of the apostles. Therefore he says, The Lord God who made you. And having encouraged them, he added again, that I will give water in thirst to those who walk in a waterless land. And how did he make it clear, saying: I will put my Spirit upon your seed, and my blessings upon your children, indicating the rational and productive and life-giving water, which is supplied through the divine Spirit. Through which he calls those who have been reborn the seed of the apostles and children, since Paul says: \"For in Christ Jesus through the Gospel I begot you.\" And again: \"Children for whom I am again in labor.\" And he calls blessings the manifold variety of the gifts of the Spirit: \"For to one is given a word of wisdom;\" and the rest. And again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":513,"ref":"p513","source":"\"Ἕκαστος ὑμῶν ἴδιον ἔχει χάρισμα ἐκ Θεοῦ.\" Τίνες δὲ αἱ εὐλογίαι, δηλοῖ, ὅτι ἀνατελοῦσιν ὡσεὶ χόρτος ἀνὰ μέσον ὕδατος, καὶ ὡς ἰτέα ἐπὶ παραῤῥέον ὕδωρ. Τὸ ζωτικὸν αὐτοῦ παριστῶν ἰτέαν\n\nεἶπεν, διὰ τὸ νεαρόν τε καὶ ἀειθαλὲς τοῦ φυτοῦ. Πηγαῖς γὰρ ἀεὶ καὶ ποταμοῖς παραπέφυκεν. Τινὲς δὲ πρὸς τοὺς αὐτοὺς καὶ τὰ νῦν εἰρῆσθαί φασι. Τὴν γὰρ αἰτίαν τῆς ἀπωλείας εἰπὼν, πάλιν αὐτοῖς τὸ μνησικακεῖν ἐπαγγέλλεται. Ἕτερον αὐτοῖς ἀντὶ τοῦ προλαβόντος ὁρίζων καιρὸν τὸ νῦν λέγων, ὡς καὶ τό· \"Σήμερον ἐὰν τῆς φωνῆς αὐτοῦ ἀκούσητε.\" Προτρέπει γὰρ αὐτὸν ἐπιλαθέσθαι μὲν τῶν πάλαι. Ὅτι δὲ αὐτοῦ παῖς ὠνομάσθη, σκοπεῖν καὶ ὡς ἐκ πάντων ἐξείλεκται τῶν ἐθνῶν, κατὰ τό· \"Ὅτε διεμέριζεν ὁ Ὕψιστος ἔθνη,\" καὶ τὰ ἐφ' ἑξῆς. Εἰ δὲ νοοῖτο περὶ τῶν ἐξ ἐθνῶν, τοσαύτη τις ἔσται τότε, φησὶ, προκοπὴ καὶ θεοσεβείας κατόρθωσις τῶν οἰκούντων πάλαι τὴν ἔρημόν τε καὶ ἄνυδρον, ὡς ἁμιλλᾶσθαι πρὸς ἀλλήλους ὡς ἐν δρόμῳ τοῦ Θεοῦ τὴν χάριν ἁρπάζειν ἐπειγομένους, καὶ τὸν μὲν Τοῦ Θεοῦ, λέγειν, εἰμὶ, τὸν δὲ τοὔνομα τοῦ Ἰακὼβ ἐπιγράφεσθαι, καίτοι μὴ ὄντα ἐκ τοῦ Ἰακὼβ, ἐκ δὲ τῆς ἐρήμου τῆς πρότερον. Ἀντὶ δὲ τοῦ βοήσεται, κληθήσεται Σύμμαχος ἔφησεν· τοῦτο, φασὶν, ἐν τοῖς τῶν διωγμῶν καιροῖς ἐθεασάμεθα, πολλοὺς τῶν ἐθνικῶν τὰς τῶν ἁγίων ἀνδρῶν προσηγορίας ἑαυτοῖς ὑφαρπάζοντας. Ἐκάλει γὰρ ἑαυτὸν ὁ μὲν Ἰακὼβ, ὁ δὲ Ἰσραὴλ, ἕτεροι δὲ Ἱερεμίαν τε καὶ Ἡσαΐαν, καὶ Δανιήλ. Μεθ' ὧν ὀνομάτων ἐπὶ τὰ μαρτύρια προθύμως ἑαυτοὺς ἐπεδίδοσαν.","english":"Each of you has his own gift from God.\" What the blessings are, he makes clear: that they will spring up like grass in the midst of water, and like a willow by running water. Presenting what is life-giving in it, he called it a willow, because of the fresh and ever-green nature of the plant. For it grows always beside springs and rivers. But some say that these things were spoken also to the same people now. For having stated the cause of their destruction, he again promises them that he will not remember wrongs. Appointing for them another time instead of the former one, he says \"now,\" as also in the passage: \"Today, if you hear his voice.\" For he urges them to forget the things of old. But that he was named his child, they are to consider also in that he was chosen out of all the nations, according to the passage: \"When the Most High divided the nations,\" and what follows. But if it is understood concerning those from the nations, so great, he says, will there then be progress and success in piety among those who formerly dwelt in the desert and waterless land, that they will strive against one another as in a race, eager to seize the grace of God, and one will say, \"I am God's,\" and another will inscribe on himself the name of Jacob, though not being from Jacob, but from the desert that was before. Instead of \"he shall be called,\" Symmachus said \"he shall be called.\" This, they say, we have observed in times of persecution, many of the pagans stealing for themselves the names of holy men. For one called himself Jacob, another Israel, and others Jeremiah and Isaiah and Daniel. With these names they eagerly gave themselves up to martyrdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":514,"ref":"p514","source":"Τὸ δὲ τῇ χειρὶ, διὰ τὸ στίζειν ἴσως πολλοὺς ἐπὶ καρπῶν, ἢ βραχιόνων ἢ τοῦ σταυροῦ τὸ σημεῖον, ἢ τὴν Χριστοῦ προσηγορίαν. Ἤγουν ἐπὶ τῷ ὀνόματι, φησὶν, ἐπειδὴ ὄνομα τοῖς ἐξ Ἰακὼβ σχοίνισμα καὶ κλῆρος Θεοῦ. Οὐκ ἐᾷ δὲ, φασὶ, τοὺς ἀσεβήσαντας χωρεῖν εἰς ἀπόγνωσιν, ὡς μὴ δοκεῖν ὁλόῤῥιζον ἀπολεῖσθαι τὸν Ἰσραὴλ, ἀποστραφέντος εἰς ἅπαν αὐτοὺς τοῦ Θεοῦ. Καταλέαν εἰ δὲ τοῖς εἰς αὐτὸν πιστεύουσι τὴν τῆς σωτηρίας ὁδόν. Ἑαυτὸν δὲ λέγων Κύριον, καὶ Θεὸν, ποιητήν τε καὶ πλάστην, ἐμφαίνειν ἔοικεν ὅτι καὶ πεπλάνηται, τὸ τῆς θεότητος ὄνομα Ἰσραὴλ περιθεὶς ἑτέροις τοῖς οὐκ οὖσι θεοῖς, καὶ τῆς ἐξ ἀρχῆς τοῦ ἀνθρώπου δημιουργίας ὑπέμνησεν, ἀχαριστίας γραφόμενος, εἰ γονέας τιμῶν τοὺς εἰς τὴν γένεσιν ὑπουργήσαντας, αὐτὸν ἀπεστράφη τὸν ποιητὴν, ὃ καὶ δι' ἑνὸς ἔφη τῶν προφητῶν· \"Υἱὸς δοξάζει πατέρα, καὶ δοῦλος τὸν κύριον αὐτοῦ.\" Καί· \"Εἰ Πατήρ εἰμι ἐγὼ, ποῦ ἐστιν ἡ δόξα μου;\" Καί· \"Εἰ Κύριός εἰμι ἐγὼ, ποῦ ἐστιν ὁ φόβος μου; λέγει Κύριος παντοκράτωρ.\" Κύριος μὲν γάρ ἐστιν, ὡς ὑπὸ χεῖρα τὴν κτίσιν κρατῶν, Πατὴρ δὲ, ὡς ποιητής. Τὸ δὲ ἔτι βοηθήσῃ, παρίστησιν ὡς ἥμερος ἐγὼ καὶ πρὸς τοσοῦτον ἡμαρτηκότα. Ἄνωθεν δέ τινες περὶ τῆς ὅλης ῥήσεως ἔφασαν, ὡς ἐνάγων αὐτοὺς εἰς ἔνδειξιν τῆς ἰδίας μεγαλοπρεπείας, ὡς οἷός τε ἔσται καὶ τὰς δέκα φυλὰς ἐπαναγαγεῖν ἐὰν βουληθῶσι, τῶν πάλαι θαυμάτων ὑπέμνησεν. Εἰ δὲ λέγετε Τί δεῖ μεμνῆσθαι; πάλιν ἐκείνων ἀπιστουμένων τῷ χρόνῳ, παρείσθω ταῦτα, φησὶ, καὶ τὰ νέα σκοπήσατε.","english":"What is meant by \"with his hand\" is perhaps that many people mark the sign of the cross on their wrists or arms, or the name of Christ. That is, \"in the name,\" he says, since the name is to those from Jacob a portion and inheritance of God. But he does not allow, they say, those who have sinned impiously to proceed to despair, so that Israel might not seem to be destroyed root and branch, when God has turned away from them entirely. But he grants to those who believe in him the way of salvation. And in calling himself Lord and God, maker and fashioner, he seems to indicate that Israel has also gone astray, having applied the name of divinity to other things that are not gods, and he has reminded them of the original creation of man, charging them with ingratitude, if, while honoring as parents those who served for their birth, they turned away from the very maker—which he also said through one of the prophets: \"A son glorifies his father, and a servant his master.\" And: \"If I am a father, where is my glory?\" And: \"If I am a lord, where is my fear? says the Lord Almighty.\" For he is Lord, as holding creation under his hand, and Father, as maker. And the further phrase \"he will still help\" shows that I am gentle even toward one who has sinned so greatly. But some have said, regarding the whole passage, that leading them to a demonstration of his own magnificence—that he is able to bring back even the ten tribes if they wish—he reminded them of the ancient wonders. But if you say, \"Why must we remember?\"—since those things are again disbelieved because of time—\"let these things be set aside,\" he says, \"and consider the new things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":515,"ref":"p515","source":"Εἰπὼν δὲ τὰ περὶ τῆς Καινῆς Διαθήκης, φησὶν, ὡς Οὐ νῦν ἀρχὴν τῆς περὶ σὲ κηδεμονίας πεποίημαι, ἀλλ' οὐ δὲ μισθὸν λαβὼν ἐξ ἀρχῆς, τοὐναντίον δὲ καὶ ἀσεβοῦντι τῶν ἁμαρτημάτων ἄφεσιν δέδωκα, καιρὸν ὑμῖν δοὺς δικαιοσύνην ἐργάζεσθαι. Καὶ ἡ θάλασσα γὰρ, καὶ ὁ στύλος τοῦ πυρὸς, καὶ ἡ νεφέλη, βαπτίσματος χώραν ἐπεῖχεν ὑμῖν. Καὶ ὁ Ἀπόστολος γὰρ βεβαπτίσθαι φησὶν αὐτοὺς ἐν τῇ νεφέλῃ καὶ τῇ θαλάσσῃ. Ὁ αὐτὸς δὲ καὶ νῦν εἰμι βουλομένων ὑμῶν ἀφιεὶς ἁμαρτίας, ἐὰν ἑαυτῶν κατήγοροι γένησθε ἐπὶ ἀφέσει, οὐ κατακρίσει. Εἰ δὲ μὴ, ἐν καιρῷ τῆς κρίσεως τούτων ὑμᾶς ὑπομνήσω τοὺς ἑαυτῶν πατέρας ταῖς ἁμαρτίαις νικήσαντας. Ἠσέβουν μὲν γὰρ κἀκεῖνοι, ἀλλ' οὐκ εἴδωλον καθ' ὑμᾶς ἐπεισήνεγκαν τῷ ἡμετέρῳ ναῷ. Καὶ πάλιν ἐπιστρέφων αὐτοὺς, δυσωπητικῶς Ἰακὼβ καὶ Ἰσραὴλ ἐκ τῶν πατέρων καλεῖ, καὶ ποιητὴν καὶ διὰ πάντων διήκοντα δεικνὺς ἑαυτὸν, καὶ τῆς ἐν τῇ γαστρὶ μέμνηται πλάσεως. Εἶτα μισθὸν τῆς εἰς τὸν Μονογενῆ πίστεως τὸ Πνεῦμα δώσειν ἐπαγγειλάμενος τὴν ἐξ αὐτοῦ χορηγουμένην εὐλογίαν δηλοῖ. Ἴδιον γὰρ τῶν εὐλογούντων Θεὸν, τὸ καὶ αὐτοὺς εὐλογίας πληροῦσθαι. Εἰ γὰρ ὁ τὸν Ἀβραὰμ εὐλογῶν εὐλογίας κληρονόμος ἔσται, πόσῳ γε τούτου τὸν Θεὸν καὶ Δεσπότην; Ἐν τούτοις δὲ γενήσονται τοῖς ἀγαθοῖς, ὡς τοῖς ἀειθαλέσιν ἐοικέναι","english":"Having spoken of the matters concerning the New Covenant, he says: I have not now made a beginning of my care for you, nor did I receive a reward from the beginning; on the contrary, even when you were impious I granted forgiveness of sins, giving you time to work righteousness. For the sea also, and the pillar of fire, and the cloud, served you as a place of baptism. For the Apostle also says that they were baptized in the cloud and in the sea. I am the same one even now, forgiving sins when you are willing, if you become accusers of yourselves for forgiveness, not for condemnation. But if not, in the time of judgment I will remind you of these things—you who have surpassed your own fathers in sins. For they too were impious, but they did not bring an idol into our temple as you have. And again, turning them back, he calls them Jacob and Israel from their fathers in a persuasive manner, and showing himself to be the maker and the one who pervades all things, he also mentions the formation in the womb. Then, having promised to give the Spirit as the reward of faith in the Only-Begotten, he makes clear the blessing that is supplied from him. For it is proper to those who bless God that they themselves also be filled with blessing. For if the one who blesses Abraham will be an heir of blessing, how much more will the one who blesses God and Master? And in these good things they will be, so as to resemble ever-blooming plants","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":516,"ref":"p516","source":"φυτοῖς καὶ τὰ ἐπὶ τούτοις. κγʹ. Οὕτως λέγει ὁ Θεὸς, ὁ βασιλεὺς Ἰσραὴλ, ὁ ῥυσάμενος αὐτὸν Θεὸς Σαβαώθ· Ἐγὼ πρῶτος, καὶ ἐγὼ μετὰ ταῦτα. Πλὴν ἐμοῦ οὐκ ἔστι ὁ Θεός. Τίς ὥσπερ ἐγώ; Στήτω, καὶ καλεσάτω, καὶ ἀναγγειλάτω, καὶ ἑτοιμασάτω μοι, ἀφ' οὗ ἐποίησα ἄνθρωπον εἰς τὸν αἰῶνα9, κ.τ.λ. Ἐξ ἑτέρας ἀρχῆς πρὸς τοὺς εἰδωλολάτρας τῶν Ἰουδαίων ὁ λόγος. Ποίου δὲ Ἰσραήλ ἐστι βασιλεὺς, ἐπήνεγκε λέγων, ὁ ῥυσάμενος αὐτὸν Θεὸς Σαβαώθ. Τῶν γὰρ ῥυσθέντων ἐστὶ βασιλεὺς, οὐ τῶν κατηγορουμένων ἐπ' ἀσεβείᾳ. Οὓς δὴ καὶ πλανηθέντας ἐπιστρέφει πρὸς τὸν ἕνα Θεόν. Πρὸ οὗ καὶ μεθ' ὃν οὐκ ἔστιν ἄλλον εὑρεῖν. Εἰ δὲ καὶ περὶ παντὸς νοοῖτο τοῦ Ἰσραὴλ τὸ ὁ ῥυσάμενος αὐτὸν, τῆς ἐλευθερίας αὐτῶν τῆς ἐξ Αἰγύπτου μεμνῆσθαι παρακαλεῖ, καὶ τῶν τοσούτων θαυμάτων, παρὰ τὸν φύσει Θεὸν ἄναρχόν τε καὶ ἀτελεύτητον ἕτερον οὐδένα δεικνύς· εἰ δὲ νομίζεις ἄλλον εἶναι, λεγέτω ποῖον ἔργον αὐτοῦ δείκνυσιν ἐν τῷ παντί. Ἑνὸς γὰρ ὄντος τοῦ κόσμου, καὶ συμφυοῦς, καὶ ἑαυτῷ συνημμένου, εἷς ἂν εἴη καὶ ὁ τούτου δημιουρ γὸς, ἐκ μεγέθους καὶ καλλονῆς κτισμάτων νοούμενος. Θεοῦ δὲ ὄντος ἑτέρου, καὶ κόσμος ἕτερος νοηθήσεται· ὅπερ ἐκ πλειόνων ὡς ἄτοπον ἐξελήλεγκται. Τὸ δὲ στήτω, τοῦτ' ἔστι πρῶτον ὕπαρξιν δεικνύτω τὴν ἑαυτοῦ, καὶ ὡς ἐν οὐσίας ἐστὶν ὑποστάσει, καὶ ὡς ἐφ' ἑαυτοῦ μένει καὶ ἕστηκεν.","english":"...to plants, and the things that follow these. 23. Thus says God, the King of Israel, the God Sabaoth who delivered him: I am first, and I am after these things. Besides me there is no God. Who is like me? Let him stand, and let him call, and let him declare, and let him prepare for me, from the time I made man for ever, etc. From another beginning the discourse is directed to the idolaters among the Jews. But of what Israel is he king? He added, saying, the God Sabaoth who delivered him. For he is king of those who have been delivered, not of those who are accused of impiety. These very men, having gone astray, he turns back to the one God, before whom and after whom no other can be found. But if \"who delivered him\" is understood concerning all Israel, he urges them to remember their freedom from Egypt, and the many wonders, showing that there is no other besides the God who is by nature without beginning and without end. But if you think there is another, let him say what work of his he shows in the whole. For since the world is one, and of one nature, and joined to itself, its maker would also be one, understood from the greatness and beauty of the created things. But if there were another God, another world would also be conceived—which has been refuted from many considerations as absurd. And \"let him stand\" means: let him first show his own existence, and that he is in the subsistence of a substance, and that he remains upon himself and stands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":517,"ref":"p517","source":"Εἶτα φωνὴν ἀφεὶς λογικὴν καὶ Θεῷ πρέπουσαν, ἀναγγειλάτω πρῶτα καὶ ἔσχατα, ἀφ' οὗ τὸν ἄνθρωπον ἔπλασα, μέχρι τοῦ παρόντος καιροῦ, ἢ καὶ ἔτι τοῦ μέλλοντος, καθάπερ ἐγὼ τὰ μὲν πρῶτα διὰ Μωσέως, τὰ δὲ τῆς τοῦ Χριστοῦ παρουσίας, δι' αὐτοῦ τε καὶ τῶν ἄλλων ἐμήνυσα προφητῶν. Θεῷ γὰρ τῷ κατὰ φύσιν πάντα πάρεστιν ἐν ἀμερίστῳ γνώσει καὶ τὰ χρόνῳ διεστηκότα. Ἀλλὰ γὰρ μὴ συσχηματίζεσθε ἐγκαλυπτόμενοι, ὡς εἰδότες μέν τι, μὴ βουλόμενοι δὲ λέγειν. Οὐ γὰρ ἠκούσατε, φησὶν, ἀπ' ἀρχῆς, οὐδὲ ἔγνωτε τοιοῦτον οὐδὲν, ὡς ἐγὼ πρόγνωσίν τε τὴν ἐμὴν καὶ θεϊκὰς ἐπέδειξα πράξεις. Ὧν ὑμεῖς μάρτυρες, ὅσοι τὰ Μωσέως καὶ τῶν μετ' αὐτὸν ἐγνώκατε λόγια, τὰ ἐν Αἰγύπτῳ θαύματα, καὶ μετὰ ταύτην ἀγγέλλοντα, καὶ τῆς κτίσεως αὐτῆς ὡς δὴ Δεσπότῃ συγκινηθείσης ἐμοί. Ταῦτα γὰρ ἰδίας ἐκάλεσεν ἀρετὰς, ἃς ἐνεργοῦντι τούτων ἦν οὐδεὶς σὺν ἐμοὶ, ἀλλ' οὐδὲ πρὸ τοῦ κατακλυσμοῦ, ὅτε μηδὲ τῶν εἰδώλων ἦσαν δημιουργοὶ, καθάπερ ἴστε καὶ ὑμεῖς, ὡς ἐν ἀρχῇ τοῦ θνητοῦ βίου τούτων ὑπῆρχεν οὐδέν. Οἱ δὲ μετὰ ταῦτα γενόμενοι παύσονται τῆς πλάνης ἐγκαλυπτόμενοι. Ἐπιμένοντες δὲ κατὰ τὸν τῆς ἐκδικήσεως ἀπολοῦνται καιρόν. Ὑμεῖς δὲ τέως τί μὴ λογίζεσθε, τίς τῶν ἀψύχων ἀγαλμάτων ἡ φύσις; Εἰ γὰρ εἶχόν τινα δύναμιν, ἤρκεσαν ἂν τοῖς Αἰγυπτίοις, καὶ τοῖς Ἀμοῤῥαίοις εἰς σωτηρίαν ταῖς ἐμαῖς ἐνεργείαις ἀντιταττόμενα. Νυνὶ δὲ σὺν αὐτοῖς ἥλω τοῖς προσκυνοῦσι καὶ πυρὶ δι' ὑμῶν παραδέδοται. Πῶς οὖν ὑμεῖς οἱ κατεγνωκότες γεγόνατε τούτων δημιουργοὶ, καὶ ταῦτα Μωσέως ἀκούσαντες, ὡς Θεῷ μόνῳ λατρεύσεις, καὶ οὐ ποιήσεις σεαυτῷ εἴδωλον;","english":"Then, having uttered a rational voice and one befitting God, let him announce the first things and the last, from the time I formed man until the present moment, or even still into the future—just as I made known the first things through Moses, and the things of Christ's coming through him and the other prophets. For to God by nature all things are present in undivided knowledge, even those separated by time. But do not be conformed by covering yourselves over, as though you knew something but were unwilling to speak. For you did not hear, he says, from the beginning, nor did you know any such thing, as I displayed both my foreknowledge and divine deeds. Of these you are witnesses, as many as have known the oracles of Moses and of those after him—the wonders in Egypt, and after this the one announcing, and creation itself, as if for its Master, stirred together with me. For he called these his own excellences, which, when I was working them, no one was with me—nor even before the flood, when there were not yet makers of idols, just as you yourselves know, that in the beginning of mortal life there was nothing of these. But those who came into being after these things will cease from their error, covering themselves over. And persisting, they will perish at the time of vengeance. But for now, why do you not consider what is the nature of lifeless statues? For if they had any power, they would have sufficed for the Egyptians and the Amorites for salvation, arrayed against my workings. But as it is, they were captured together with those who worship them and handed over to fire through you. How then have you who condemned them become their makers, and that too after hearing Moses, that you shall serve God alone and shall not make for yourself an idol?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":518,"ref":"p518","source":"οὕτω γεγόνατε μάταιοι τὰ μὴ ὄντα ποθήσαντες; Τὸ δὲ ἐξηράνθησαν, εἰ μὲν ἐπὶ τῶν γλυπτῶν νοοῖτο, ἀντὶ τοῦ ἀπώλοντο κείσεται. Εἰ δὲ ἐπὶ τῶν τεκταινόντων, ὡς ἐπὶ φυτῶν ἀκάρπων ῥηθείη ξηραινομένων, ὧν τὸ τέλος εἰς καῦσιν. Τὸ δὲ κωφοὶ ἀπὸ ἀνθρώπων ἀντὶ τοῦ τελοῦντες μὲν οὐδαμῶς εἰς ἀνθρώπους, ἀναίσθητοι δὲ, κατὰ τό· \"Ὅμοιοι αὐτοῖς γένοιντο οἱ ποιοῦντες αὐτά.\" Εἶτά φησι, συναχθήτωσαν πάντες, ὡς ἂν κοινῶς ἐντραπεῖεν οἱ τῶν εἰδώλων θεραπευταὶ τῇ δυσσεβείᾳ συνειπεῖν οὐκ ἰσχύοντες. Εἶτα μέμνηται τῶν ὀργάνων, δι' ὧν τὰ εἴδωλα κατεσκεύαζον, ἵνα τὴν περὶ ταῦτα τέχνην προσκυ νοῦντας αὐτοὺς ἀποφήνῃ. Εἰ γὰρ ἦν αὐτὸ τὸ ξύλον Θεὸς, καὶ χωρὶς ἂν τέχνης ὑπῆρχε Θεός. Οὐκοῦν τὴν τέχνην ἐθεοποίησαν ἀσθενοῦς οὖσαν ἀνδρὸς καὶ φθαρτοῦ. Οὐ γὰρ ἂν ἐδεῖτο τροφῆς καὶ ποτοῦ. Ἐν ἐρωτήσει γὰρ ὑποστίζοντες τὸ, Οὐ μὴ πίῃ ὕδωρ, ἀναγνωσόμεθα. Πῶς οὖν ὁ φθαρτὸς ἄφθαρτα, καὶ ἀθάνατα ποιήσειεν ὁ θνητός; τινὲς δὲ καὶ ἐπὶ τῶν εἰδώλων τὸ ὅλον ἐδέξαντο. Προσαγάγετε γὰρ τούτοις θυσίας. Ἄρα οὖν μὴ θυόντων ὑμῶν, πεινάσει καὶ ἀσθενήσει ἐνυπάρχων Θεός; οὐκοῦν καὶ ὕδωρ","english":"Have you thus become utterly vain, desiring things that are not? And the phrase \"they were dried up,\" if it is understood of the carved images, will stand for \"they perished.\" But if it is understood of those who craft them, it may be spoken as of unfruitful plants being dried up, whose end is for burning. And \"deaf from men\" stands for: in no way reaching their end among men, but senseless, according to the saying: \"Let those who make them become like them.\" Then he says, \"Let all be gathered together,\" so that the worshippers of idols might be put to shame in common, being unable to speak in defense of their impiety. Then he mentions the tools by which they used to construct the idols, in order to show that they worship the craft concerning these things. For if the wood itself were a god, it would be a god even without craft. Therefore they made a god of the craft, which belongs to a weak and corruptible man. For he would not need food and drink. For, punctuating the phrase \"He shall surely not drink water\" as a question, we shall read it thus. How then could the corruptible make incorruptible things, or the mortal immortal things? But some have understood the whole passage as referring to the idols. For \"bring sacrifices to them.\" Is it, then, that if you do not sacrifice, God, being present, will hunger and grow weak? Therefore also water","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":519,"ref":"p519","source":"ὀφείλει πιεῖν, εἰ τούτων ἐστὶν ἐνδεὴς, ἵνα διαβάλλει καθόλου τοὺς Θεῷ τι προσφέροντας ὑλικὸν, οὗ μὴ πέφυκεν ἐνδεής; οὐ δὲ γὰρ ὁ φύσει Θεὸς προηγουμένως τὰς θυσίας ἐπέταξεν. Ἐντρεπτικῶς δὲ νῦν ὁ προφήτης τοῖς περὶ τούτων ἐνέμεινε λόγοις, ὡς ἂν φρονήσαντες ἐπιστραφεῖεν πρὸς θεοσέβειαν. Τὸ δὲ ὡς μορφὴν ἀνδρὸς, παρίστησιν ὡς τὴν ἰδίαν προσκυνοῦσι μορφὴν τοσοῦτον ἀπᾴδουσαν, ὅσων ἀρχετύπων ἡ μίμησις. Καὶ τὴν ἑαυτῶν αἰσχύνουσι φύσιν τὴν ἐν λίθοις καὶ ξύλοις εἰκόνα τῆς ἀληθοῦς προτιμῶντες μορφῆς, καὶ δόξαν ἐκείνῃ προσάγοντες. Τὸ δὲ ἵστησιν ἐν οἴκῳ, δηλοῖ ὅτι ναῷ ἐκ δρυμοῦ τὴν ὕλην λαβών. Ὅπερ εἰδὼς οὐκ ἂν ἔχοι λέγειν, κατὰ τοὺς Ἑλλήνων λήρους, διοπετῆ τὰ ἀγάλματα. Σποδὸς οὖν ἄρα ἡ καρδία αὐτῶν, καὶ οὐδεὶς ἂν ἐξέλοιτο τὰς τῶν εἰς τοῦτο πεσόντων ψυχὰς, πλὴν ὃ ἤτι μόνος εἴπερ ἐθέλοι Θεὸς ὁ μετασκευάζων, ὡς βούλεται, πάντα, καὶ φωτίζων ἐσκοτισμένα. Ἴδετε, τοῦτ' ἔστι κατανοήσατε, καὶ οὐκ ἐρεῖτε ὅτι ψεῦδος ἐν τῇ δεξιῇ μου, συνήθως οὕτω τὸν μονογενῆ καλέσας Υἱὸν, ὃς εἴτε Θεὸς, εἴτε Κύριος, εἴτε φῶς, ἢ δύναμις, ἢ βασιλεὺς, ἢ Δημιουργὸς, ἢ ζωὴ λέγοιτο, πάντα κυρίως ἐστὶν ἐξ ἀληθείας λεγόμενος, τῶν εἰδώλων ἢ δαιμόνων ψευδῶς ταῦτα λεγομένων. Φύσει γὰρ Θεὸς αὐτὸς ἐκ Θεοῦ. Ὡς ἐπιλήσμονι δὲ τῷ Ἰσραὴλ τὸ μνήσθητι καλῶς ἐπενήνοχεν. Πλασθεὶς γὰρ εἰς παῖδα, οὐκ ὀφείλει τῆς ἀξίας ὑπεριδεῖν, κωφοῖς εἰδώλοις προσκείμενος. \"Ὁ γὰρ εἰδὼς τὸ θέλημα τοῦ Κυρίου αὐτοῦ, καὶ μὴ ποιήσας, δαρήσεται πολλάς.\" Λοιπὸν, ὧν ἥμαρτες μέμνησο, κἂν ἐγώ σοι τούτων ἀμνηστείαν χαρίζωμαι.","english":"he ought to drink, if he is in need of these things, so that he may discredit altogether those who offer to God something material of which he is by nature not in need? For God by nature did not command sacrifices as a primary matter. But now the prophet, in a manner meant to shame them, has dwelt on these words, so that they might come to their senses and turn to the fear of God. And the phrase \"as the form of a man\" shows that they worship their own form, which is as far removed from the archetypes as the imitation is from them. And they put their own nature to shame, preferring the image in stones and wood to the true form, and ascribing glory to it. And the phrase \"he set it in a house\" makes clear that he took the timber from a thicket for a temple. Knowing this, he could not say, in accordance with the nonsense of the Greeks, that the statues fell from heaven. Their heart, then, is ashes, and no one could rescue the souls of those who have fallen into this, except God alone, if he so wills—he who transforms all things as he wishes, and enlightens what has been darkened. \"See,\" that is, understand, \"and you shall not say that there is falsehood in my right hand,\" having thus customarily called the only-begotten Son, who, whether he is called God, or Lord, or light, or power, or king, or Creator, or life, is all these things truly and from the truth, whereas idols or demons are falsely called such. For he is by nature God himself from God. And \"remember\" has been well applied to Israel as forgetful. For having been formed as a child, he ought not to overlook his dignity by clinging to dumb idols. \"For he who knows the will of his Lord and does not do it shall be beaten with many blows.\" Henceforth, remember the sins you have committed, even if I grant you forgiveness for them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":520,"ref":"p520","source":"Πεπλάσθαι δὲ λέγεται διὰ τοῦ νόμου πρὸς παῖδα. Ὡς γὰρ Ἀδὰμ ἐκ γῆς, καὶ πᾶν ἐν γαστρὶ πλάττεται βρέφος· οὕτως οἱ ἐν Χριστῷ διὰ μετοχῆς τοῦ ἁγίου πλάττονται Πνεύματος εἰς εἶδος τὸ πρὸς αὐτὸν, κατὰ τό· \"Τεκνία, οὓς πάλιν ὠδίνω μέχρι μορφωθῇ Χριστὸς ἐν ὑμῖν.\" Καὶ πάλιν· \"Μὴ συσχηματίζεσθε τῷ αἰῶνι τούτῳ, ἀλλ' ἀναμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς ὑμῶν, εἰς τὸ δοκιμάζειν τί τὸ θέλημα τοῦ Θεοῦ τὸ ἀγαθὸν, καὶ εὐάρεστον, καὶ τέλειον.\" Καὶ πάλιν· \"Ἡμεῖς δὲ ἀνακεκαλυμμένῳ προσώπῳ τὴν αὐτὴν εἰκόνα μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς ὑμῶν, ἀπὸ δόξης εἰς δόξαν, καθάπερ ἀπὸ Κυρίου Πνεύματος.\" Ἀλλ' ἡμεῖς μὲν οὕτω. Τοῖς ἐν νόμῳ δὲ πρέπει δουλείας πνεῦμα λαβοῦσι τὸ εἰς οἰκέτην καὶ παῖδα πεπλάσθαι. Παραβαίνοντας γὰρ ὁ νόμος, ὡς οἰκέτας ἐκόλαζεν. Ἡ ἐν Χριστῷ δὲ πλάσις υἱούς τε καὶ συμμόρφους ἐργάζεται. Τῷ δὴ οὖν Ἰσραὴλ, Μὴ ἐπιλανθάνου μου, φησὶ, τρεπόμενος εἰς ἀσέβειαν. Πρὸς ὃν ἀλλαχοῦ φησιν· \"Ὑμεῖς οἱ ἐπιλανθανόμενοί μου, καὶ ἑτοιμάζοντες τῷ δαιμονίῳ τράπεζαν, καὶ πληροῦντες τῇ τύχῃ κέρασμα.\" Οὕτως ἄρα λήθη Θεοῦ, τὸ ἀποφοιτῆσαι τούτου δηλοῖ. Προτρέπων δὲ σπεύδειν ἐπὶ μετάνοιαν, ἐπιστρέφουσιν αὐτοῖς ἀμαρτημάτων ἄφεσιν ἐπαγγέλλεται, Ἀπήλειψα, λέγων, ἀντὶ τοῦ ἀπαλείψω, καθάπερ τι νέφος διαλύσας ἢ γνόφον. Τὸ γὰρ μέλλον τοῦ χρόνου, τὸ λυτρώσομαί σε παρίστησιν. Πῶς γὰρ ἀπήλειψεν ὁ καλῶν εἰς ἐπιστροφὴν, ὡς ἀπεστραμμένον, τὸν Ἰσραήλ; διὰ Χριστοῦ γὰρ ἤμελλε πᾶσιν ἡ τῶν ἁμαρτημάτων ἄφεσις δίδοσθαι συναναστραφέντος ἡμῖν τοῦ Ἀμνοῦ, ὃς αἴρει τὴν ἁμαρτίαν τοῦ κόσμου.","english":"He is said to have been molded through the law for a servant. For just as Adam was from the earth, and every infant is molded in the womb, so those in Christ are molded through participation in the Holy Spirit into a form like his, according to the saying: \"My little children, for whom I am again in travail until Christ is formed in you.\" And again: \"Do not be conformed to this age, but be transformed by the renewal of your mind, so as to discern what is the will of God, the good and acceptable and perfect.\" And again: \"But we, with unveiled face, beholding the same image, are transformed by the renewal of your mind, from glory to glory, as from the Lord, the Spirit.\" But we are thus. For those under the law, who received a spirit of slavery, it is fitting to have been molded into a household servant and slave. For the law punished transgressors as slaves. But the molding in Christ produces sons and those conformed to him. To Israel, then, he says, \"Do not forget me,\" as he turns to impiety. To whom he says elsewhere: \"You who forget me, and prepare a table for the demon, and fill a mixed cup for Fortune.\" So then, forgetfulness of God means departure from him. And urging them to hasten to repentance, he promises to those who return forgiveness of sins, saying, \"I have blotted out,\" instead of \"I will blot out,\" as if he had dissolved some cloud or darkness. For the future tense of the time makes clear the \"I will deliver you.\" For how did he who calls to conversion blot out Israel, who had turned away, as one turned away? For through Christ the forgiveness of sins was going to be given to all, when the Lamb who takes away the sin of the world had dwelt among us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":521,"ref":"p521","source":"Ὃ δὴ προϊδὼν ὁ προφήτης, καὶ ὡς πολλοὶ τούτων πιστεύσουσιν τῷ προφητικῷ πειθόμενοι λόγῳ, χαίρειν τοὺς οὐρανοὺς προσφωνεῖ, τὰς οὐρανίους δηλονότι δυνάμεις, ὡς ἂν χαρᾶς ἐν οὐρανοῖς γενησομένης ἐπὶ τοῖς μετανοεῖν μέλλουσιν. Ὅθεν Χριστοῦ γεννηθέντος ἀνέκραζον· \"Δόξα ἐν ὑψίστοις Θεῷ, καὶ ἐπὶ γῆς εἰρήνη.\" Σαλπίζειν δὲ βούλεται, καὶ εἴ τινές εἰσι, καὶ τὴν γῆν αὐτὴν ὑποστηρίζουσαι θεῖαι δυνάμεις, ἤγουν ἀλαλάξαι, κατὰ τοὺς λοιποὺς, ὕμνον ἀναπεμπούσας Θεῷ. Εἰκὸς δὲ θεμέλια χρηματίζειν τοὺς θεοφιλεῖς πάντας προφήτας τε καὶ δικαίους, κατὰ τὸν Ἀπόστολον λέγοντα· \"Ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν.\" Ἐπὶ τὴν Χριστοῦ γὰρ κλῆσιν μεγαλοφώνως πάντας ἐκάλεσαν, κατὰ τό· \"Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν.\" Ἁπάντων μὲν γὰρ θεμέλιος ὁ Χριστὸς ἀνέχων τε καὶ διακρατῶν τὰ ἐρηρεισμένα. Ἐπ' αὐτῷ γὰρ πάντες ἐποικοδομούμεθα οἶκος\n\nπνευματικός. Κατοικεῖ γὰρ ἐν ταῖς καρδίαις ἡμῶν διὰ πίστεως. Θεμέλιοι δὲ προσεχέστεροι, καὶ ἐγγὺς μᾶλλον, ἢ καθ' ἡμᾶς, οἱ αὐτόπται, καὶ ὑπηρέται τοῦ λόγου. Γίνονται γὰρ ἡμῖν διὰ τῶν παραδόσεων εἰς ἑδραίωμα πίστεως, κατὰ τό· \"Σὺ εἶ Πέτρος, καὶ ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν.\" Τὸ γὰρ τῆς αὐτοῦ πίστεως ἀσάλευτον ὑπεδήλωσεν. Λέγει δὲ καὶ Δαβίδ· \"Οἱ θεμέλιοι αὐτοῦ ἐν τοῖς ὅρεσι τοῖς ἁγίοις,\" περὶ τῶν αὐτῶν λέγων. Ὁ μὲν οὖν Μωσῆς ἰσχνόφωνος ἦν. Ὁ γὰρ νόμος ἦν τοῖς ἐν Ἰουδαίᾳ μόνοις ἐξάκουστος. Σαλπισταὶ δὲ καὶ μεγαλόφωνοι κήρυκες οἱ τὸν Χριστὸν πανταχοῦ διαγγέλλοντες. Ἃ δὲ θεμέλια γῆς ἔφη, ὄρη πάλιν ὠνόμασεν.","english":"The prophet, foreseeing this and that many of them would believe, persuaded by the prophetic word, calls the heavens to rejoice—clearly meaning the heavenly powers—since joy would arise in the heavens over those who were about to repent. Hence, when Christ was born, they cried out: \"Glory to God in the highest, and on earth peace.\" He wishes them to sound the trumpet—and if there are any divine powers that support the earth itself—that is, to shout aloud, like the others, sending up a hymn to God. It is reasonable that all the God-loving prophets and righteous men serve as foundations, according to the Apostle who says: \"Having been built upon the foundation of the apostles and prophets.\" For at Christ's call they summoned all with a loud voice, according to the text: \"Their sound went out into all the earth.\" For Christ is the foundation of all, sustaining and holding together what has been firmly established. For upon him we are all built up as a spiritual house. For he dwells in our hearts through faith. But the more immediate foundations, and closer to us, are the eyewitnesses and servants of the word. For they become for us, through the traditions, a firm foundation of faith, according to the text: \"You are Peter, and upon this rock I will build my Church.\" For he indicated the unshakable nature of his faith. And David also says: \"His foundations are in the holy mountains,\" speaking of the same. Now Moses was slow of speech. For the law was heard only by those in Judea. But the trumpeters and loud-voiced heralds are those who proclaim Christ everywhere. And what he called foundations of the earth, he again named mountains.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":522,"ref":"p522","source":"Ἔργῳ γὰρ ἦσαν καὶ λόγῳ διαπρεπεῖς, πρὸς οὓς ἔφασκεν· \"Ἐπ' ὄρος ὑψηλὸν ἀνάβηθι, ὁ εὐαγγελιζόμενος Σιών.\" Πολλὴ δὲ πάλιν τῆς χάριτος ἡ πρὸς τὸν νόμον διαφορά. Ὁ μὲν γὰρ κολάσεις ἀπειλῶν τοῖς παραβαίνουσιν ἐβόα κατήφειαν. Οἱ δὲ ταύτης κήρυκες εὐφροσύνην τῷ κόσμῳ κατήγγειλαν, ἄφεσιν βοῶντες ἁμαρτιῶν, καὶ δικαίωσιν ἐν πίστει, ἁγίου τε Πνεύματος μέθεξιν, καὶ υἱοθεσίας λαμπρότητα, οὐρανῶν τε βασιλείαν, καὶ τῶν ὑπὲρ νοῦν ἀγαθῶν οὐ κατεψευσμένην ἐλπίδα. Βουνοὺς δ' ἂν εἴποις τοὺς καὶ αὐτοὺς ὑπερηρμένους τῆς γῆς, τῶν δὲ λεχθέντων ὀρῶν ὅμως ἐλάττονας. Ξύλα δὲ, τὰ ἐν αὐτοῖς καὶ ὑπ' αὐτῶν τεθραμμένα, οἱ δι' αὐτῶν πιστεύσαντες, καὶ ὥσπερ ἀναβεβηκότες εἰς ἄνδρα τέλειον καὶ καρποῖς κομῶντες πνευματικοῖς, καὶ αὐτοὶ τῆς Ἐκκλησίας ὄντες διδάσκαλοι, καὶ ταῖς νοηταῖς εὐκαρπίαις τοὺς προσιόντας αὐτοῖς ἀνακτώμενοι. Χαίρουσι δὲ, ὅτι πρὸς τῷ λυτρωθῆναι τὸν Ἰσραὴλ καὶ δεδόξασται Θεοῦ χρηματίσας Υἱὸς, ἀδελφός τε τοῦ φύσει καὶ ἀληθῶς Υἱοῦ. Καὶ ἄλλως δὲ τὸν κόσμον, καὶ τὰ τούτου μέρη πρὸς δοξολογίαν κινεῖ, ὅτι ἐλυτρώσατο ὁ Θεὸς τὸν Ἰακὼβ, καὶ Ἰσραὴλ δοξασθήσεται, ἢ κατὰ τοὺς λοιποὺς, καὶ ἐν τῷ Ἰσραὴλ δοξασθήσεται. Ὅπερ ἐγίνετο ἡνίκα τῶν ἐκ τοῦ προτέρου λαοῦ πολλοὶ τοὺς προφητικοὺς λόγους ὠφελημένοι πρὸς εὐσέβειαν ἐχώρουν καταλιπόντες τὰ εἴδωλα. Τινὲς δὲ τὸ, Καὶ οὐκ ἦσαν οἱ πλάττοντες Θεὸν καὶ γλύφοντες ἀνωφελῆ, οὕτως ἐξηγήσαντο·","english":"For they were distinguished in deed and word, to whom he said: \"Go up on a high mountain, you who bring good news to Zion.\" And great again is the difference of grace from the law. For the one, threatening punishments on transgressors, cried out dejection. But the heralds of this grace proclaimed gladness to the world, crying out forgiveness of sins, and justification by faith, and participation in the Holy Spirit, and the splendor of adoption as sons, and the kingdom of heaven, and the unlying hope of goods beyond understanding. And you would call hills those which are themselves raised above the earth, yet lesser than the mountains mentioned. And woods are those things nourished in them and by them—those who believed through them, and who have, as it were, ascended to a perfect man and flourish with spiritual fruits, and are themselves teachers of the Church, restoring those who come to them by their intelligible fruitfulness. And they rejoice, because in addition to Israel being redeemed, the Son of God has also been glorified, and he has become brother of the Son by nature and truly. And in another way he moves the world and its parts to glorification, because God has redeemed Jacob, and Israel shall be glorified—either according to the rest, and in Israel he shall be glorified. Which was happening when many of the former people, benefited by the prophetic words, advanced toward piety, leaving behind their idols. But some interpreted the passage \"And there were none who fashioned a god and carved useless things\" in this way:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":523,"ref":"p523","source":"Οὐ παρὰ τὸ μὴ εἶναι τοὺς ταῦτα ἐργαζομένους, παρὰ δὲ τὸ μὴ δύνασθαι βοηθῆσαι τοῖς αὐτὰ θεραπεύουσιν, ὡς μηδὲ ὄντα ἡνίκα τὴν γῆν ἐκληροδότησεν Ἰσραὴλ τοὺς τούτων ἀπελάσας προσκυνητάς. Πῶς οὖν οὐ μάταιος μετὰ τοσαύτην πεῖραν εἰδωλολατρήσας αὐτὸς, καὶ τῷ αὐτεξουσίῳ κακῶς χρησάμενος; \"Εἰ γὰρ καὶ πάντα ἔξεστιν, ἀλλ' οὐ πάντα συμφέρει. Οὐδὲ ἐξουσιασθήσομαι, φησὶν, ὑπό τινος.\" Τοῦτ' ἔστιν, Ἄρχειν λαχὼν ἐμαυτοῦ ἐὰν ὑποταγείην τοῖς πάθεσι, καὶ τὸ ἄρχειν ἀπώλεσα, τῆς ἐλευθερίας ἀποστὰς, δι' ὧν ἐμαυτὸν ὑπέβαλον ἐξουσίᾳ. Τοῦτο δὲ κατὰ μικρὸν ὁδεῦον τῇ τῶν ἡδονῶν συνηθείᾳ πρὸς ἀσέβειαν ἔρχεται. Πονηρὰς γὰρ ὑπονοίας τίκτει κατὰ Θεοῦ, ὡς μὴ εἰδότος τὰ γινόμενα, ἢ καὶ ἀδιαφοροῦντος ἐπ' αὐτοῖς. Δεῖ τοίνυν ἐφ' ἑκάστης ἁμαρτίας τά τε μέρη σκοπεῖν, καὶ τὴν ἀτοπίαν τοῦ τέλους, καὶ συναίσθησιν λαβόντας αἰσχύνεσθαι πρό γε τῶν ἄλλων ἑαυτούς. Αὐτὸς γὰρ ἑαυτῷ τις τὰ εἰκότα διαλεγόμενος ὠφελεῖται τὰ μέγιστα. κδʹκηʹ. Οὕτω λέγει Κύριος ὁ λυτρούμενός σε, καὶ πλάσσων σε ἐκ κοιλίας· Ἐγὼ Κύριος ὁ συντελῶν πάντα· ἐξέτεινα τὸν οὐρανὸν μόνος, καὶ ἐστερέωσα τὴν γῆν. Τίς ἕτερος διασκεδάσει σημεῖα ἐγγαστριμύθων, καὶ μαντείας ἀπὸ καρδίασ9; κ.τ.λ.","english":"It is not because those who work these things do not exist, but because they are unable to help those who serve them, as though they did not exist at all when Israel inherited the land, having driven out those who worshiped them. How then is he not foolish, having worshiped idols after so great a trial, and having used his free will badly? \"For even if all things are permitted, not all things are beneficial. Nor shall I be brought under the power of anything,\" he says. That is, having been allotted to rule myself, if I should be subjected to the passions, I have also lost the rule, having fallen away from freedom, through the things by which I subjected myself to authority. But this, advancing little by little through the habit of pleasures, comes to impiety. For it gives birth to evil suspicions against God, as though He did not know what is happening, or even was indifferent to them. It is necessary, then, in the case of each sin, to consider both the parts and the strangeness of the end, and having gained awareness, to be ashamed before all else of themselves. For whoever converses with himself on fitting matters is benefited the most. 24:28. Thus says the Lord who redeems you, and forms you from the womb: I am the Lord who completes all things; I alone stretched out the heaven, and I established the earth. Who else will scatter the signs of those who speak from the belly, and divinations from the heart? etc.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":524,"ref":"p524","source":"Ἔλεγχον εἰδωλολατρείας προεκθέμενος ὁ λόγος, καὶ ὡς παύσονται ταύτης οἱ τὴν προφητικὴν διδασκαλίαν ὠφελημένοι· νῦν τὴν ἐκ Βαβυλῶνος ἀπαλλαγὴν ἐπαγγέλλεται, εἰς ἥνπερ εἰδωλολατροῦντες ἀπήχθησαν, οὗπερ εἰ παύσαιντο νῦν, ἐλευθερίαν ὑπέσχετο. Ἐπειδὴ δὲ περὶ πραγμάτων μεγίστων ἐποιεῖτο τοὺς λόγους, καὶ ἦν εἰκὸς ἀπιστεῖσθαι παρά τινων, εἰκότως τὴν ἰδίαν ἀνεκήρυξε δύναμιν. Πάντων γὰρ ὢν ποιητὴς, καὶ παράγων ἐξ οὐκ ὄντων, πῶς οὐκ ἂν ἔχοι ῥᾳδίως ὅπερ ἂν ἐθέλοι ποιεῖν; Ὡς δὲ τοιούτων ἐσομένων, καὶ ἄνω παρεκελεύετο τῇ κτίσει δοξολογεῖν τὸν Θεὸν, οἷς ἀκολούθως φησίν· Οὕτω λέγει Κύριος ὁ λυτρωσάμενός σε καὶ πλάσσων σε\n\nἐκ κοιλίας· [ὅπερ] Ἱερεμίας ἐδήλωσεν εἰπών. \"Καὶ ἐγένετο λόγος Κυρίου πρός με λέγων· Πρὸ τοῦ με πλάσαι σε ἐκ κοιλίας ἐπίσταμαί σε\" λόγον εἰπὼν Κυρίου τὸν τῶν κατὰ γαστρὸς κυοφορουμένων Δημιουργόν. Εἶτ' ἐπειδὴ περὶ ἐλευθερίας πρόκειται λόγος· λυτρούμενον ἑαυτὸν εἰκότως ὠνόμασεν, σωματικὴν πλάσιν ὡς δὴ σωματικοῖς λέξας. Ἐγώ εἰμι, φησὶν, ὁ ἐκ μικροῦ σε πλάσας ὑποκειμένου, καὶ ὡς ἐκ σπηλαίου τινὸς ἐξαγαγὼν σκοτεινοῦ, μηδὲν περὶ τούτου τῶν γονέων εἰδότων, ἐμοῦ δὲ τὸ πλασθὲν ὑποστήσαντος. Εἰ δὲ σμικρόν σοι τοῦτο πρὸς θείαν φαίνεται δύναμιν, σκόπει τοῦ κόσμου τὰ μέγιστα πόθεν ἔσχε τὴν ὕπαρξιν, καθά φησι καὶ Δαβίδ· \"Ὁ ἐκτείνων τὸν οὐρανὸν ὡσεὶ δέῤῥιν.\" Καὶ πάλιν· \"Ἐθεμελίωσε τὴν γῆν ἐπὶ τὴν ἀσφάλειαν αὐτῆς.\" Ἀντὶ δὲ τοῦ ὁ συντελῶν, ὁ ποιήσας ἐξέδωκαν οἱ λοιποί. \"Πάντα γὰρ δι' αὐτοῦ ἐγένετο, καὶ χωρὶς αὐτοῦ ἐγένετο οὐδέν.\" Ὅτι, \"Αὐτὸς εἶπε, καὶ ἐγενήθησαν.","english":"Having first set forth the refutation of idolatry, and that those who have been benefited by the prophetic teaching will cease from it, the word now promises release from Babylon, to which they were led away while practicing idolatry; and if they should now cease from it, he promised freedom. And since he was speaking about matters of the greatest importance, and it was likely that some would disbelieve, he rightly proclaimed his own power. For being the maker of all things, and bringing them forth out of nothing, how would he not easily be able to do whatever he wishes? And as these things were to be, he also exhorted creation above to glorify God, in accordance with which he says: Thus says the Lord who redeemed you and formed you from the womb; which Jeremiah made clear when he said, \"And the word of the Lord came to me, saying: Before I formed you in the womb I knew you,\" calling the word of the Lord the Creator of those conceived in the belly. Then, since the discourse is about freedom, he rightly called himself a redeemer, speaking of bodily formation as to bodily creatures. I am he, he says, who formed you from a small substance, and brought you out as from some dark cave, while none of your parents knew about this, but I gave substance to what was formed. But if this seems small to you in relation to divine power, consider the greatest things of the world, whence they had their existence, as David also says: \"He stretches out the heaven like a tent.\" And again: \"He founded the earth upon its firmness.\" And instead of \"he who completes,\" the rest have rendered \"he who made.\" \"For all things were made through him, and without him was made nothing.\" Because, \"He spoke, and they were made.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":525,"ref":"p525","source":"Αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν.\" Ὁ δὲ τοσοῦτος τί ἐποίησεν κατὰ καιροὺς ἐπενήνοχεν, ὡς ἀπολεῖ τὰς πανταχοῦ μαντείας καὶ τὰ χρηστήρια δι' ὧν οἱ δαίμονες ἐφενάκιζον τοὺς πρὸ τῆς Χριστοῦ παρουσίας, εἰδέναι τὸ μέλλον πλαττόμενοι, καὶ τὰ ταῖς καρδίαις ἐπερχόμενα λέγοντες· περὶ ὧν ἔφασκεν Ἰεζεκιήλ· \"Οὐαὶ τοῖς προφητεύουσιν ἀπὸ καρδίας αὐτῶν, καὶ τὸ καθόλου μὴ βλέπουσι.\" Διεσκέδασε δὲ ταῦτα καὶ τῷ παῦσαι, καὶ τῷ ποιεῖν ἅ ἐστιν ἐκείνοις ἀτέκμαρτα, καὶ ἀπρόγνωστα. Ἀπεστράφησαν δὲ καὶ φρόνιμοι. Φρονίμους καλεῖ τοὺς παρ' Ἕλλησι σοφοὺς, ὧν ἐμώρανεν τὴν σοφίαν τῷ τῆς ἀληθείας διαμαρτεῖν, ἀχρήστου τῆς ἐν αὐτοῖς ἀποδειχθείσης σοφίας. ψυχικὴ γὰρ ἦν, καὶ ἐπίγειος, δαιμονιώδης, ἣν καὶ ὁ Παῦλος μεμωράνθαι φησίν· ἤγουν τοὺς μάγους. Σοφοὺς γὰρ καὶ τούτους ἐκάλουν. Ταῦτα μὲν οὖν διασκεδάσω. Τοῦ δὲ ἐμοῦ Υἱοῦ καὶ Χριστοῦ, περὶ οὗ πολλὰ προεῖπον, καὶ τῶν ἀγγέλων αὐτοῦ τῶν ἀποστόλων, στήσω τὰ ῥήματά τε καὶ τὴν βουλήν. Ῥήματα δὲ Χριστοῦ τὸ σωτή ριον κήρυγμα. Βουλὴ δὲ τῶν ἀγγέλων αὐτοῦ, τὸ παυσαμένους πάντας κακίας καὶ πλάνης προσδραμεῖν ἀληθείᾳ καὶ ἀρετῇ. Ἐγὼ δὲ ὁ ταῦτα μέλλων ποιεῖν, ἐντεῦθεν ἤδη προλέγω καὶ ἐπαγγέλλομαι, ὡς ἀνοικοδομήσω τὴν Ἱερουσαλὴμ ἣν ὑπὸ Βαβυλωνίων καθῃρημένην καὶ τὰς πόλεις τῆς Ἰουδαίας, ἧς ὡς ἐξ ἀρχῆς τὰ ἔρημα πάλιν συστήσεται. Ἀλλὰ καὶ τὴν πολυπληθίαν τῆς κακίας ἄβυσσον ὀνομαζομένην ἔρημον καταστήσω. Καὶ τὴν Βαβυλῶνα, τὴν πλήθεσιν οἰκητόρων ὡς ποταμοῖς διαῤῥέουσαν ξηρανῶ, πέρας αὐτοῖς ἐπιθείς. Τινὲς δὲ ἄβυσσον μὲν τὸ πολυάνθρωπον εἰρῆσθαι τῆς Βαβυλωνίας φασί.","english":"He himself gave the command, and they were created. But what did he accomplish in the times he brought about, so as to destroy the oracles everywhere and the shrines through which the demons used to deceive those before the coming of Christ, fashioning for themselves the knowledge of the future and speaking the things that came into their hearts—about which Ezekiel said: \"Woe to those who prophesy from their own hearts, and do not see at all.\" But he scattered these things both by putting an end to them and by making things that are to them unguessable and unforeseeable. And the wise were also turned back. He calls \"wise\" the sages among the Greeks, whose wisdom he made foolish by their missing the truth, the wisdom in them having been shown to be useless. For it was soulish and earthly, demonic, which Paul also says has been made foolish—that is, the magi. For they too used to be called wise. These things, then, I will scatter. But my Son and Christ, about whom I spoke many things beforehand, and his angels, the apostles—I will establish their words and their counsel. The words of Christ are the saving proclamation. The counsel of his angels is that all, having ceased from wickedness and error, should run to truth and virtue. And I, who am about to do these things, from here on foretell and promise that I will rebuild Jerusalem, which has been destroyed by the Babylonians, and the cities of Judea, whose desolate places will again be restored as from the beginning. But also the great multitude of wickedness, called the abyss, I will make desolate. And Babylon, flowing like rivers with its multitudes of inhabitants, I will dry up, putting an end to them. Some say that the abyss means the populousness of Babylonia.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":526,"ref":"p526","source":"Ποταμοὺς δὲ, τὰ εἰς αὐτὴν ἐπιῤῥέοντα τῶν ἐθνῶν, ἃ πέριξ αὐτῆς ὄντα πρὸς ἐπικουρίαν ἐκάλεσεν, ἔθους ὄντος Γραφικοῦ ποταμοὺς καὶ θαλάσσας καὶ ὕδατα, πολλὰ καλεῖν ἔθνη. Λέγει γὰρ καὶ Δαβίδ· \"Φωνὴ Κυρίου ἐπὶ τῶν ὑδάτων. Ὁ Θεὸς τῆς δόξης ἐβρόντησεν, τὸ σωτήριον κήρυγμα διὰ τῶν ἐθνῶν κεχωρηκέναι δηλῶν ὑψηλῇ βροντῆσαν φωνῇ. Τοιοῦτον καὶ τὸ, \"Ἐπῆραν οἱ ποταμοὶ φωνὰς αὐτῶν.\" Μεγάλαι γὰρ αἱ τῶν ἀποστόλων οὖσαι φωναὶ γεγόνασι γνώριμοι. Εἴρηται δὲ καὶ περὶ Βαβυλῶνος αὐτῆς καὶ Νινευὴ, \"Ὡς κολυμβήθρα ὕδατος τὰ ὕδατα αὐτῆς.\" Τινὲς δὲ ἄβυσσον εἰρήκασι τὴν Ἐρυθρὰν θάλασσαν ἐρημωθεῖσαν, ὅτε διέστη παριόντος αὐτὴν τοῦ λαοῦ· Ποταμοὺς δὲ ξηρανθέντας, τὸν Ἰορδάνην ἀναχαιτίσαντα. Δι' ὧν ὑποβάλλει νοεῖν, ὡς Εἴ μοι ἑαυτοὺς ἐπιδώσητε, τοὺς λογισμοὺς ὑμῶν κοιμίσω κυμαινομένους καὶ ξηρανῶ πλημμυρούσας τὰς ἡδονάς. Καὶ ταῦτα μὲν οὗτοι. Τὰ δὲ καθ' ὑμᾶς τε καὶ Βαβυλωνίους πάντα ποιήσω, φησὶ, διακόνῳ χρησάμενος ἀνδρὶ, οὗ καὶ τοὔνομα προλέγω Κῦρον καλῶν, ὃν προστήσομαι τῶν ἐμῶν βουλευμάτων διάκονον, φρόνησιν αὐτῷ παρασχὼν εὐσεβῆ, ὡς τὰ κατὰ Βαβυλῶνος ἐπιγνῶναι πρακτέα, τοῦ τε λαοῦ τὴν ἄνεσιν, καὶ τῆς Ἱερουσαλὴμ σὺν τῷ ναῷ τὴν ἀνάκτισιν. Ὁ δὲ Σύμμαχος ἐξέδωκεν· Ὁ λέγων Κύρῳ, Ποιμήν μου. Καὶ πάλιν· Ὁ δὲ ναὸς θεμελιωθήσεται. Τελευτήσαντος γὰρ Κύρου κεκώλυται μὲν ἔκ τινων βασκανίας ἡ τῶν ἔργων ἐπίδοσις παρὰ τοῦ μετ' αὐτὸν βασιλεύσαντος τοῦ ναοῦ θεμελίων ἐπὶ Κύρου","english":"But the rivers—the nations flowing into her, which, being around her, he called to her aid—since it is a Scriptural custom to call many nations rivers and seas and waters. For David also says: \"The voice of the Lord is upon the waters. The God of glory thundered,\" indicating that the saving proclamation had passed through the nations, thundering with a lofty voice. Such too is the passage: \"The rivers lifted up their voices.\" For the voices of the apostles, being great, have become known. And it has been said also concerning Babylon itself and Nineveh: \"Like a pool of water are her waters.\" But some have called the Red Sea a desolate abyss, when it parted as the people passed through it; and the rivers dried up—the Jordan, having been driven back. Through these things he suggests the understanding that, If you surrender yourselves to me, I will calm your thoughts when they are tossing and dry up your pleasures when they are flooding. And these things are their interpretation. But all things concerning you and the Babylonians I will accomplish, he says, using as a servant a man whose name I foretell, calling him Cyrus, whom I will set over my counsels as a servant, granting him pious understanding, so as to recognize what must be done against Babylon, and the relief of the people, and the rebuilding of Jerusalem together with the temple. But Symmachus rendered it: \"He who says to Cyrus, My shepherd.\" And again: \"But the temple shall be founded.\" For when Cyrus had died, the progress of the works was hindered by some out of envy, on the part of the king who reigned after him, from the foundations of the temple in the time of Cyrus","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":527,"ref":"p527","source":"προκαταβεβλημένων, ἐπληρώθη δὲ μετὰ ταῦτα βουλήσει Θεοῦ. Καὶ ταῦτα δεδήλωκεν ἡ Γραφή. Καὶ Ἰώσηπος ἐν αʹ τῆς Ἀρχαιολογίας, ὡς ἐπιδειχθείσης παρὰ τῶν αἰχμαλώτων τῆς Ἡσαΐου προφητείας τῷ Κύρῳ, ταῦτά τε γνοὺς, καὶ ἐπ' ὀνόματος ἑαυτὸν κεκλημένον εὑρὼν πρὸ δέκα καὶ διακοσίων ἐτῶν, σὺν πολλῇ προθυμίᾳ τὰ προστεταγμένα πεποίηκεν. ΚΕΦΑΛ. ΜΕʹ. αηʹ. Οὕτω λέγει Κύριος ὁ Θεὸς τῷ χριστῷ μου Κύρῳ, οὗ ἐκράτησα τῆς δεξιᾶς, ἐπακοῦσαι ἔμπροσθεν αὐτοῦ ἔθνη, καὶ ἰσχὺν βασιλέων διαῤῥήξω. Ἀνοίξω ἔμπροσθεν αὐτοῦ θύρας, καὶ πόλεις οὐ συγκλεισθήσονται9, κ.τ.λ. Ὃν καὶ χριστὸν καλεῖ, οὕτω παρ' Ἑβραίοις λεγομένων τῶν ὑπὸ Θεοῦ προχειρισθέντων εἰς βασιλείαν. Ἐλαίῳ γὰρ αὐτοῖς οἱ βασιλεῖς εἰώθεσαν χρίεσθαι πρὸς τὴν ἀρχὴν καθιστάμενοι. Τροπικῶς δὲ καὶ τοὺς ἁγίους οὕτω φησὶν ἡ Γραφή. Χριστὸν οὖν αὐτὸν ἐκάλεσεν, ὡς ἐκ Θεοῦ πρὸς τὴν ἀρχὴν κεκλημένον. Ὡς δὲ τοιούτου, φησὶν, ἐπαγγέλλομαι κρατῆσαι τῆς δεξιᾶς πρὸς τὸ μὴ παρατρέπεσθαι, μηδὲ νικηθῆναι παρά τινος κρείττονος. Ἀντιλήψεως γὰρ τοῦτο σημεῖον, καθά φησιν ἐν Ψαλμοῖς· \"Ἐκράτησας τῆς χειρὸς τῆς δεξιᾶς μου, καὶ ἐν τῇ βουλῇ σου ὡδήγησάς με.\" Ὑποτάξας δὲ πλείστους αὐτῷ, πᾶσαν διαῤῥήξω τὴν ἐν τοῖς λοιποῖς ἔθνεσι δυναστείαν, οὐδὲν ἄβατον ἐάσας αὐτῷ, καθ' ὧν ἂν ἐθέλῃ χωρεῖν. Ἀλλὰ κἂν ᾖ τι δυνατὸν ἐμποδὼν, ὡς ὄρος γινόμενον, κἂν ἰσχυρὸν ὡς χαλκὸς ᾖ, καὶ σίδηρος, πάντα ταπεινώσω καὶ λύσω, ὡς μηδὲ θησαυροὺς ἀοράτους τοῖς πρὶν βασιλεῦσι τοῦτον διαλαθεῖν. Τινὲς δὲ θησαυρούς φασι τοὺς ὅσοι καὶ μάλιστα δυνατοὶ παρὰ τὴν ἔφοδον Κύρου σπηλαίοις ἐγκαταδύντες ἐλάνθανον.","english":"...having been laid down beforehand, but afterward it was fulfilled by the will of God. And the Scripture has made these things clear. Josephus also, in the first book of the Antiquities, says that when the prophecy of Isaiah was shown to Cyrus by the captives, and he learned these things and found that he had been called by name two hundred and ten years beforehand, he did what had been commanded with great eagerness. CHAPTER 45. 1. Thus says the Lord God to my anointed Cyrus, whose right hand I have grasped, to subdue nations before him, and I will break the strength of kings. I will open doors before him, and cities shall not be shut, etc. He calls him \"anointed,\" since among the Hebrews those appointed by God to kingship are so called. For kings were accustomed to be anointed with oil when they were established in rule. And figuratively the Scripture also calls the saints by this name. So he called him \"anointed,\" as one called by God to rule. And as such, he says, I promise to grasp his right hand, so that he may not be turned aside, nor be conquered by any stronger power. For this is a sign of support, as he says in the Psalms: \"You have grasped my right hand, and in your counsel you guided me.\" And having subjected very many to him, I will break every dominion among the remaining nations, leaving nothing impassable for him, wherever he wishes to advance. But even if anything powerful stands in the way, becoming like a mountain, and even if it is strong as bronze and iron, I will humble and loose all things, so that not even unseen treasures escape him, which were hidden from the kings before him. But some say the treasures are those who were especially powerful, who at the approach of Cyrus sank down into caves and lay hidden.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":528,"ref":"p528","source":"Ὃ δὴ μαθὼν, δᾷδας ἐξάπτων τοὺς ἄνδρας ἀνεύρισκεν. Γνῶθι δὲ τούτων ἐσομένων ὅστις εἰμὶ, ὁ πρὸ τοσούτων χρόνων τὴν σὴν προσηγορίαν εἰπών. Εἰμὶ γὰρ Θεὸς Ἰσραὴλ, ὃν μὴ ἀγνόει. Δι' αὐτὸν γάρ σοι τοσαύτην δυναστείαν δεδώρημαι. Ἐμὸς γάρ ἐστιν ἐκ πάντων ἐκλεγεὶς τῶν ἐθνῶν τῇ πρὸς τοὺς αὐτῶν πατέρας τιμῇ. Διό σε προσεδεξάμην, ὡς ἐμαυτοῦ οἰκεῖον, καίπερ οὐκ ἐγνωκότα με, τῇ δὲ ἐκ πατέρων εἰδωλολατρείᾳ προσκείμενον. Ὡς ἂν μὴ δοκῇς προλαβούσης εὐσεβείας γέρα σοι ταῦτα δεδόσθαι. Ἀλλ' εἰ καὶ μὴ πρότερον ἔγνως, ὅτι μόνος εἰμὶ Θεὸς, μάθε γ' οὖν ἐξ ὧν διαπράξομαι, δι' ὧν πάντες εἴσονται Θεὸν εἶναι μόνον ἐμὲ, καὶ δι' ἀλλοφύλων, καὶ τῆς ἐμῆς ξένων θρησκείας, τὰ δοκοῦντα διαπραττόμενον. Καὶ δι' ὧν τὸν ἐμὸν λαὸν, ἡνίκα μὲν παιδείας ἦν καιρὸς, ὥσπερ ὀργῇ καὶ σκότῳ διὰ τῆς παιδείας κατήφειαν παρέδωκα. Ἡνίκα δὲ σώζειν ἔδει διορθωθέντα φῶς καὶ εἰρήνην ἐπ' αὐτὸν ἀνατεῖλαι πεποίηκα, διὰ τὴν ἐκ τῆς ἀφέσεως τῶν δεσμῶν εὐφροσύνην. Καὶ γὰρ εἰρήνης εἰμὶ καὶ φωτὸς χορηγὸς, σκότους τε καὶ τῶν λυπηρῶν, ἃ δὴ καλεῖν κακὰ φίλον ἐστὶ τοῖς πολλοῖς, ὧν ἐγὼ ποιητὴς πρὸς τὴν ἀξίαν αὐτὰ χορηγῶν ἐπ' ὠφελείᾳ τῶν δεχομένων. Τινὲς δὲ φῶς καὶ σκότος, ἡμέραν εἰρήκασι καὶ νύκτα. Οἳ καὶ κατὰ τὰ ἐπενεχθέντα τοῖς Βαβυλωνίοις φασὶ, δι' ἣν ἐπεδείξαντο κατὰ τῶν ἐξ Ἰσραὴλ ἡλωκότων ὠμότητα, ὡς διὰ Ζαχαρίου τὸν Θεὸν εἰρηκέ ναι· \"Ἐζήλωκα τὴν Ἱερουσαλὴμ καὶ τὴν Σιὼν ζῆλον μέγαν, καὶ θυμῷ μεγάλῳ ὀργίζομαι ἐπὶ τὰ ἔθνη τὰ συνεπιτιθέμενα, ἀνθ' ὧν ἐγὼ μὲν ὠργίσθην ὀλίγα. Αὐτοὶ δὲ, συνεπέθεντο εἰς κακά.\" Καὶ πρὸς αὐτὴν δὲ Βαβυλῶνά φησιν·","english":"Having learned this, he lit torches and searched out the men. Know, then, who I am, that these things will come to pass—I who spoke your name so many years beforehand. For I am the God of Israel, whom you did not fail to know. It is for his sake that I have bestowed such great dominion upon you. For he is mine, chosen out of all the nations by the honor shown to their fathers. Therefore I received you as one of my own household, even though you did not know me, but were devoted to the idolatry of your fathers. This was so that you might not think these gifts were given to you as a reward for prior piety. But even if you did not know before that I alone am God, learn it now from what I shall accomplish, through which all shall know that I alone am God—both through foreigners and through those strange to my worship, accomplishing what seems good. And through those things by which I delivered my people over to dejection, as though in anger and darkness, through discipline, when it was the time for discipline. But when it was necessary to save them once they had been corrected, I caused light and peace to rise upon them, because of the gladness that comes from the release of their bonds. For I am the provider of peace and light, and of darkness and of sorrows—which the many are wont to call evils—of which I am the maker, dispensing them according to worth for the benefit of those who receive them. But some have called light and darkness day and night. And they say that, in accordance with what was brought upon the Babylonians because of the cruelty they showed toward the captives from Israel, God spoke through Zechariah: \"I have been jealous for Jerusalem and for Zion with a great jealousy, and with great wrath I am angry against the nations that join in attacking, because I was angry but a little, but they joined in attacking for evil.\" And to Babylon itself he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":529,"ref":"p529","source":"\"Ἐγὼ δέδωκα αὐτοὺς εἰς τὰς χεῖράς σου. Σὺ δὲ οὐκ ἔδωκας αὐτοῖς ἔλεος.\" Δι' ὅπερ ἔφη διὰ Ἱερεμίου τῳ Κύρῳ· \"Ἐπίβηθι ἐπ'αὐτὴν, καὶ ἐπὶ τοὺς κατοικοῦντας ἐν αὐτῇ. Ἐκδίκησον μάχαιραν καὶ ἀφανισμὸν, λέγει Κύριος, καὶ ποίει κατὰ πάντα ὅσα ἐντέλλομαί σοι.\" Καὶ πάλιν· \"Ἤνοιξεν Κύριος τὸν θησαυρὸν αὐτοῦ, καὶ ἐξήνεγκε τὰ σκεύη τῆς ὀργῆς αὐτοῦ, ὅτι ἔργον Κυρίῳ ἐν γῇ Χαλδαίων, ὅτι ἐληλύθασιν οἱ καιροὶ αὐτῆς. Ἀνοίξατε τὰς ἀποθήκας αὐτῆς, ἐρευνήσατε αὐτὴν, ὡς σπήλαιον,\" καὶ τὰ ἑξῆς. Καὶ διὰ τοῦ παρόντος δὲ προφήτου ἐῤῥέθη· \"Ἐπεγερῶ ὑμῖν τοὺς Μήδους,\" καὶ τὰ ἐπὶ τούτοις. Τὴν δὲ μέλλουσαν ἐπάνοδον προθεσπίσας ὁ λόγος ὡς, ἐπ' εὐαγγελίοις χαίρειν αὖθις ἐντέλλεται ταῖς οὐρανίαις δυνάμεσιν, καὶ ταῖς νεφέλαις ταῖς λογικαῖς, ἃς ἐνετείλατο πρότερον ὑετὸν εἰς τὸν ἀμπελῶνα μὴ βρέξαι,\n\nδικαιοσύνην χορηγῆσαι τοῖς οἰκοῦσι τὴν γῆν. Καὶ ἡ γῆ δὲ, φησὶ (λέγων τοὺς κατοικοῦντας τὴν γῆν), ἡ πρὶν ἔρημος, ἀνανεούσθω φέρουσα θεοσεβείας καρποὺς ἔλεος καὶ δικαιοσύνην. Ταῦτα δὲ ἔσται τοῦ σοῦ κτίστου προστάξαντος. Τῷ γὰρ ἐξ οὐκ ὄντων παραγαγόντι σε δυνάμει ποιητικῇ ῥᾷστον ἀνανεῶσαι τὸ δημιούργημα. Τινὲς δέ φασιν ὡς δὴ συνήθως ἡ Γραφὴ ἐκ τῶν κατὰ μέρος εἰς τὸ καθόλου τὸν λόγον ἀνήγαγεν.","english":"I have given them into your hands. But you did not give them mercy.\" Therefore he spoke through Jeremiah to Cyrus: \"Go up against her, and against those who dwell in her. Take vengeance with the sword and destruction, says the Lord, and do according to all that I command you.\" And again: \"The Lord has opened his treasury, and has brought out the vessels of his wrath, because there is work for the Lord in the land of the Chaldeans, because her times have come. Open her storehouses, search her out as a cave,\" and the rest. And through the present prophet it was said: \"I will stir up the Medes against you,\" and what follows. Having foretold the coming return, the word again, as at good tidings, commands the heavenly powers to rejoice, and the rational clouds, which he previously commanded not to rain rain upon the vineyard,\n\nto supply righteousness to those who dwell on the earth. And the earth, he says (meaning those who dwell on the earth), the formerly desolate land, let it be renewed, bearing the fruits of godliness, mercy and righteousness. And these things will be when your Creator has commanded it. For to him who brought you forth from nothing by his creative power, it is most easy to renew the work of his making. But some say that Scripture, as is its custom, has raised the discourse from particulars to the universal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":530,"ref":"p530","source":"Εἰπὼν γὰρ τὰ κατὰ Κῦρον, καὶ Βαβυλῶνα, καὶ τὴν ἐπάνοδον, ἐπὶ Χριστὸν μετάγει τῶν εἰρημένων τὴν ἔννοιαν, ὃς ἀπεστάλη παρὰ τοῦ Πατέρος κηρύξαι αἰχμαλώτοις ἄφεσιν, καὶ νεκροῖς ἀνάβλεψιν, καὶ τοὺς σειραῖς ἁμαρτημάτων κατεσφιγμένους ἐξελέσθαι τῆς τοῦ Σατανᾶ τυραννίδος, παλινδρομεῖν τε παρασκευάσαι πρὸς ἑαυτὸν, ὃς τὸν ἑαυτοῦ ναὸν, τὴν Ἐκκλησίαν ἀνήγειρεν, παραστήσας ἑαυτῷ παρθένον ἁγνὴν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα. Δι' ὧν οὖν ἔπραξεν Κῦρος, ὡς διά τινος εἰκόνος τὰ πᾶσι δεδωρημένα σημαίνεται, ἐφ' οἷς εὐφραίνεται καὶ τὰ οὐράνια πνεύματα, εἴ γε χαίρουσι καὶ ἐφ' ἑνὶ μόνῳ μετανοοῦντι ἁμαρτωλῷ, ἃ καὶ νεφέλας καλεῖ, δι' ὧν αἱ τοῦ ἁγίου Πνεύματος παρακλήσεις ὑετοῦ καθίενται δίκην εἰς τὰς τῶν πιστευόντων ψυχάς. Ἢ καὶ τοὺς μυσταγωγοὺς τοὺς ὄντας ἐπὶ τῆς γῆς αἱ νεφέλαι σημαίνουσιν, οἳ περιφοιτῶντες τὴν γῆν, τὸν ἱερὸν ἅπασι κατεσκέδασαν λόγον κατάρδοντες τὰς τῶν διψώντων ψυχὰς πρὸς εὐκαρπίαν πνευματικὴν ἀπηλλαγμένας τῶν τοῦ διαβόλου σπερμάτων, ὧν ὁ καρπὸς οὐδεὶς ἦν, ὁ ποιῶν χρηστότητα οὐκ ἦν ἕως ἑνός. Καρποὶ δὲ τοῦ Πνεύματος ἔλεος, τοῦτ' ἔστιν ἀγάπη, πλήρωμα νόμου τυγχάνουσα, τὴν εὐαγγελικὴν ἔχον συνεζευγμένην δικαιοσύνην. Εἰ μήτις λέγοι δικαιοσύνην ἐκ γῆς ἀνατείλασαν αὐτὸν εἶναι Κύριον, δι' οὗ ἠλεήθημέν τε καὶ δεδικαιώμεθα. Περὶ οὖ φησι καὶ Δαβίδ· \"Εἰργάσατο δικαιοσύνην ἐν μέσῳ τῆς γῆς.\" Ἐκ γῆς γὰρ εἶχε τὴν σάρκα μὴ κατελθοῦσαν ἐξ οὐρανοῦ. θιζʹ. Ἐγώ εἰμι Κύριος ὁ κτίσας σε, ποιῶν βελτίω, κατεσκεύασα ὡς πηλὸν κεραμέως. Μὴ ὁ ἀροτριῶν ἀροτριάσει τὴν γῆν ὅλην τὴν ἡμέραν;","english":"For having spoken of the matters concerning Cyrus, and Babylon, and the return, he transfers the meaning of what was said to Christ, who was sent by the Father to proclaim release to captives, and recovery of sight to the dead, and to rescue those bound fast by the chains of sins from the tyranny of Satan, and to prepare them to run back to himself, who raised up his own temple, the Church, presenting to himself a pure virgin, having neither spot nor wrinkle. By the things, therefore, that Cyrus did, as through some image, the things bestowed on all are signified, at which the heavenly spirits also rejoice, if indeed they rejoice even over one sinner who repents, which he also calls clouds, through which the consolations of the Holy Spirit are sent down like rain into the souls of believers. Or else the clouds signify the mystagogues who are on the earth, who, going about the earth, scattered the sacred word to all, watering the souls of the thirsty unto spiritual fruitfulness, freed from the seeds of the devil, of which the fruit was none; there was not one who did good, not even one. But the fruits of the Spirit are mercy, that is, love, which is the fulfillment of the law, having the righteousness of the gospel joined with it. Unless someone should say that righteousness is the Lord himself who sprang up from the earth, through whom we have been shown mercy and have been justified. Concerning whom David also says: \"He wrought righteousness in the midst of the earth.\" For he had his flesh from the earth, not having come down from heaven. 99. I am the Lord who created you, making you better, I fashioned you as the clay of a potter. Will the plowman plow the whole earth all day long?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":531,"ref":"p531","source":"Μὴ ἐρεῖ ὁ πηλὸς τῷ κεραμεῖ, Τί ποιεῖς, ὅτι οὐκ ἐργάζῃ, οὐδὲ ἔχεις χεῖρα; Οὐαὶ ὁ λέγων τῷ πατρὶ, Τί γεννήσεισ9; κ.τ.λ. Ἐπιτιμᾷν ὁ λόγος δοκεῖ τοῖς μετὰ τοσαύτην ἐπαγγελίαν τὴν περὶ τῆς ἀνακλήσεως μὴ προστρέχουσι τῷ Θεῷ, καὶ ὡς πάντων ὄντι Θεῷ κατὰ καιρὸν παιδεύοντι τὸν λαὸν, καὶ πάλιν ἀναλαμβάνοντι, βελτίω τε τὸν ναὸν καὶ τὴν πόλιν κατασκευάζοντι δίκην κεραμέως τὰ συντριβέντα πάλιν ἀνανεουμένῳ, καὶ τῶν πρώτων κρείττω δεικνύντι τὰ δεύτερα. Τὴν αὐτὴν λαβὼν Θεὸς καὶ πρὸς Ἱερεμίαν εἰκόνα προσέθηκεν· \"Εἰ καθὼς ὁ κεραμεὺς οὗτος οὐ δυνήσομαι τοῦ ποιῆσαι ὑμᾶς οἶκος Ἰσραήλ;\" καὶ νῦν δέ φησι διὰ τοῦ παρόντος προφήτου, ὅτι βέλτιον κατεσκεύασα, νῦν ὡς πηλὸν κεραμέως τὸν πάλαι συντριβέντα λαόν. Ἀντὶ δὲ τοῦ ποιῶν βέλτιον κατεσκεύασα, Σύμμαχος ἔφησεν· Οὐαὶ ὁ ἀντιλέγων τῷ πλάσαντι αὐτόν. Ἀντὶ δὲ τοῦ· μὴ ὁ ἀροτριῶν ἀροτριάσει τὴν γῆν; ὁ Θεοδοτίων, ἀροτριῶν τοὺς ἀροτριῶντας τὴν γῆν. Ἐγὼ γὰρ, φησὶν, ὁ τοὺς οἰκοῦντας τὴν γῆν γεωργῶν μετέπλασα τὸν λαόν. Μὴ οὖν ἐναντιοῦσθε ταῖς ἐμαῖς οἰκονομίαις, ὡς οὐδὲ πηλὸς κεραμεῖ. Πηλοῦ γὰρ λόγον ἐκ γῆς πλασθέντες ἔχομεν ὡς πρὸς κεραμέα τὸν πάντων Δημιουργόν. Πᾶς μὲν οὖν ἐναντιούμενος ταλανίζεται, ἐξαιρέτως δὲ ὁ Πατέρα λαχὼν τὸν Θεὸν αὐτῷ τε λαὸς ἀνακείμενος. Οὐαὶ γὰρ ὁ λέγων τῷ πατέρι αὐτοῦ, Τί γεννήσεις; ἢ κατὰ Σύμμαχον, Τί ἐγέννησας; Οὐ παύονται γάρ τινες ἐγκαλοῦντες Θεῷ· Τί γὰρ ἔδει τούτου τοῦ βίου; Τίς ἡ τούτου διοίκησις; καὶ τίς ἐκείνων ἡ χρεία; ἐχρῆν δὲ οὕτω γεγενῆσθαι. Εἶτά φησιν· Ἐρωτήσατέ με περὶ τῶν υἱῶν μου, καὶ περὶ τῶν ἔργων τῶν χειρῶν μου.","english":"Will the clay say to the potter, \"What are you doing, that you do not work, nor have hands?\" Woe to him who says to his father, \"What will you beget?\" etc. The word seems to rebuke those who, after so great a promise concerning the restoration, do not run to God, and [to show] that He is God of all, disciplining the people at the right time, and again taking them up, and preparing the temple and the city better, renewing again like a potter the things that were shattered, and showing the second things better than the first. God, having taken the same image also in relation to Jeremiah, added: \"If as this potter I shall not be able to do to you, house of Israel?\" And now he says through the present prophet that I have prepared better, now as the clay of a potter, the people who were shattered long ago. And instead of \"I have prepared better,\" Symmachus said: \"Woe to him who contradicts the one who formed him.\" And instead of \"Does he who plows plow the earth?\" Theodotion [said]: \"plowing those who plow the earth.\" For I, he says, who cultivate those who dwell on the earth, have remolded the people. Do not, then, oppose my economies, as neither does clay the potter. For we have the account of clay, having been molded from earth, as toward a potter, the Creator of all. Everyone, then, who opposes is wretched, but especially he who has obtained God as Father and is a people devoted to him. For woe to him who says to his father, \"What will you beget?\" or according to Symmachus, \"What did you beget?\" For some do not cease accusing God: \"For what need was there of this life? What is its administration? And what is the use of those things? But it ought to have come to be thus.\" Then he says: \"Ask me concerning my sons, and concerning the works of my hands.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":532,"ref":"p532","source":"Διὰ μὲν τῶν υἱῶν σημαίνων τὴν νοερὰν οὐσίαν καὶ λογικήν. Διὰ δὲ τῶν ἔργων, τὰ μέρη τοῦ κόσμου. Εἰ μὲν γὰρ ἔχεις τι, φησὶν, εἰπεῖν, εἰς τούτων διόρθωσιν, λέγε. Εἰ δὲ μαθεῖν τις ἐθέλει περὶ αὐτῶν, διὰ τῶν ἐμῶν ἐρωτάτω με προφητῶν, καὶ γνώσεται τίνα τρόπον πάντα διέπω κηδόμενος. Τίνα γὰρ ἔχει μέμψιν ἀνθρώπου δημιουργία; ποῖον δὲ κάλλος ἢ μέγεθος οὐρανὸς οὐ παρέρχεται; τί δὲ μὴ\n\nπρὸς χρείαν ἐγένετο; Γῆ μὲν οἴκησιν ἀνθρώπῳ, καὶ φυτὰ, καὶ ζῶα πρὸς τὴν αὐτοῦ χρῆσιν, παρέχουσα. Οὐρανοῦ δὲ ἄστρα νῦν μὲν αὐτῷ δᾳδουχοῦντα· νῦν δὲ πάλιν ἐν ἁρμονίῳ κινήσει σημεῖα καὶ χρόνους ἀποτελέσαι δυνάμενα. Πρὸς δὲ τοῖς ἄλλοις καλοῖς, Ἤγειρα καὶ διὰ τὸν ἐμὸν λαὸν βασιλέα, ἢ Κῦρον, λέγων, οὗ, φησὶν, αἱ ὁδοὶ εὐθεῖαι. Ἢ κατὰ Σύμμαχον, καὶ πάσας τὰς ὁδοὺς αὐτοῦ εὐθυνῶ. Καὶ οὗτος οἰκοδομήσει τὴν πόλιν μου. Δυνάμει γὰρ αὐτὸς αὐτὸν ᾠκοδόμησεν ἐπιτρέψας τοῖς ἐθέλουσιν ἀνιέναι, καὶ τοῦτο ποιεῖν μετὰ δώρων τούτους ἀφείς. Ἢ Ζοροβάβελ ἐκ Δαβὶδ ἕλκοντα τὴν γονὴν, ὃς ἡγησάμενος τῶν ἀνελθόντων ᾠκοδόμησε τὸν ναόν. Περὶ οὗ φησιν· \"Αἱ χεῖρες Ζοροβάβελ ἐθεμελίωσαν τὸν οἶκον τοῦτον, καὶ αἱ χεῖρες αὐτοῦ ἐπιτελέσουσιν αὐτόν.\" Οἰκειότερον δ' ἂν ἐπὶ Χριστοῦ λαμβάνοιτο, ὃς καί φησιν· \"Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ.\" Οὗπερ ἀληθῶς αἱ ὁδοὶ εὐθεῖαι. Καὶ τὴν ἀληθινὴν αὐτὸς ᾠκοδόμησε πόλιν, λέγων·","english":"By \"sons\" he signifies the intellectual and rational essence; by \"works,\" the parts of the world. For if you have something to say, he says, for the correction of these things, speak. But if anyone wishes to learn about them, let him ask me through my prophets, and he will know in what manner I govern all things with care. For what fault does the creation of man have? What beauty or magnitude does heaven not surpass? What was made that is not for use? The earth provides a dwelling for man, and plants and animals for his use. The stars of heaven now light his way like torches, and again in harmonious motion are able to produce signs and seasons. And in addition to other good things, I have raised up a king also for my people, either Cyrus, he says, whose ways are straight—or according to Symmachus, \"and I will make straight all his ways.\" And he shall build my city. For in effect he built it himself by entrusting it to those who wished to go up, and allowing them to do this with gifts. Or Zerubbabel, drawing his lineage from David, who, leading those who went up, built the temple. Concerning whom it says: \"The hands of Zerubbabel have laid the foundation of this house, and his hands shall complete it.\" But it would be taken more fittingly of Christ, who also says: \"But I have been established king by him on Zion, his holy mountain.\" His ways are truly straight. And he himself built the true city, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":533,"ref":"p533","source":"\"Ἐπὶ τὴν πέτραν οἰκοδομήσω μου τὴν Ἐκκλησίαν, καὶ πύλαι ᾅδου οὐ κατισχύσουσιν αὐτῆς.\" Ἥτις ἐκ λίθων συνέστηκε ζώντων, ἀκαθαίρετός τε, καὶ ἀπὸ ἀνατολῶν εἰς δυσμὰς παρατείνουσα ἠλευθέρωσέν τε τῆς ἐκ διαμόνων δουλείας, καὶ ταῦτα προῖκα, κατὰ τὸ, \"Χάριτί ἐστε σεσωσμένοι.\" Τὰ γὰρ κατὰ Κῦρον, ἢ Ζοροβάβελ ἱστορικὰ, σύμβολα τῶν ἀληθῶν ὑπῆρχεν. Ἑπὶ Χριστοῦ γὰρ μᾶλλον ἁρμόσει τὸ, Τάδε λέγει Κύριος τῷ χριστῷ μου Κύρω. Κατὰ γὰρ τὴν πρόχειρον λέξιν, οὔτε Χριστὸς Κυρίους, Πέρσης ὢν ὑπῆρχεν ὁ Κῦρος, οὔτε τὴν πόλιν ᾠκοδόμησεν, πλὴν τῆς τῶν θεμελίων ἀρχῆς. Εἶτα διέμεινεν ἔρημος μέχρι τῆς βασιλείας Δαρείου. Καὶ τὰ ἑξῆς δὲ μᾶλλον τῷ Χριστῷ ἤπερ Ζοροβάβελ ἁρμόσει καὶ κύρῳ, ἐν οἷς Αἴγυπτόν φησι κεκοπιακέναι, δι' αὐτῆς δηλῶν τοὺς ὅσοι πάλαι διὰ τῆς εἰδωλολατρείας ἦσαν δεδουλωμένοι τοῖς δαίμοσιν. Ἐπὶ δὲ σὲ τὸν προφητευόμενον βασιλέα καὶ πᾶν ἔθνος διαβήσεται βάρβαρον. Σαβὰ γὰρ ἔθνος Αἰθιοπικὸν, οὗπερ ἡ βασίλισσα πρὸς Σολομὼν παρεγένετο. Τέλος δὲ τούτοις ἀγαθὸν τὴν Χριστοῦ προαγορεύει προσκύνησιν, ὃς καὶ Θεὸς ἦν, καὶ Θεὸν εἶχεν ἐν αὑτῷ, ὅπερ οἱ προσκυνοῦντες ἠγνόουν τὸ πρότερον. Αὐτὸς δὲ καὶ τοῦ Ἰσραὴλ ὁ Σωτήρ. Τὸ γὰρ Ἰησοῦς ὄνομα τοῦτο δηλοῖ. Τούτων δὲ προσκυνούντων οἱ ἀντικείμενοι καταισχύνονται ἐκ περιτομῆς τε καὶ ἐθνικοὶ κατὰ καιροὺς τὴν Ἐκκλησίαν διώξαντες. Μηδὲν γὰρ μειώσαντες ηὔξησαν. Ὁ δὲ Θεοδοτίων ἐξέδωκεν· Πλὴν ἐν σοὶ ἰσχυρὸς, καὶ οὐκ ἔστιν ἔτι πλὴν αὐτοῦ. Καὶ Ἀκύλας, ἰσχυρὸς. ἔφησεν. Ἀντὶ δὲ τοῦ· οὐκᾔδειμεν, ὁ μὲν Θεοδοτίων καὶ Σύμμαχος, κορυφαῖος. Ὁ δὲ Ἀκύλας, ἀποκρυπτόμενος·","english":"I will build my Church upon the rock, and the gates of Hades shall not prevail against it.\" This Church is composed of living stones, is indestructible, extends from east to west, and has freed us from slavery to demons—and that freely, according to the saying, \"By grace you have been saved.\" For the historical events concerning Cyrus or Zerubbabel were symbols of the true realities. For the words \"Thus says the Lord to my Cyrus, my anointed\" fit Christ better. For according to the plain reading, Cyrus was not a Lord's anointed, being a Persian, nor did he build the city, except for the beginning of the foundations. Then it remained desolate until the reign of Darius. And the following words fit Christ better than Zerubbabel and Cyrus, in which he says that Egypt has labored, thereby signifying through it all those who of old were enslaved to demons through idolatry. And against you, the king who is prophesied, every barbarian nation shall pass over. For Saba is an Ethiopian nation, whose queen came to Solomon. And as a good end for these he foretells the worship of Christ, who was both God and had God within himself, which those who worshiped did not know before. He is also the Savior of Israel. For the name Jesus signifies this. While these worship, those who oppose them are put to shame—both those of the circumcision and the Gentiles who at times persecuted the Church. For having diminished nothing, they increased it. But Theodotion rendered: \"Nevertheless in you is strength, and there is no other besides him.\" And Aquila said: \"strong.\" Instead of \"we did not know,\" Theodotion and Symmachus have \"chief.\" And Aquila: \"hiding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":534,"ref":"p534","source":"τὸ ἀπόκρυφον τῆς τοῦ Χριστοῦ θεολογίας ἐμφήναντες. Ἀκολούθως δὲ τῇ περὶ Χριστοῦ προφητείᾳ καὶ τῶν αὐτοῦ μέμνηται μαθητῶν. Αὐτοὶ γὰρ ἦσαν Ἰσραὴλ ὁ σωζόμενος, δι' ὧν τὰς νήσους ἀνεκαίνισεν Ἐκκλησίας, οἷς ἁρμόσει καὶ τὸ, Οὐκ αἰσχυνθήσονται τοσοῦτον ἔργον πανταχοῦ τῆς οἰκουμένης ἀνύσασιν; Τινὲς δὲ οὕτως ἄνωθεν ἐξηγήσαντο· Τὴν αἰτίαν δίδωσι δι' ἣν ἐνηνθρώπισε λέγων· Ἐγώ εἰμι ὁ κτίσας σε. Τὸ δὲ εἰμὶ, τὴν ἀληθῆ παρέστησεν ὕπαρξιν, καὶ τὴν ὄντως οὖσαν ζωήν. Ἔκτισα δέ σε ἐπ' ἀφθαρσίᾳ, θάνατον μὴ ποιήσας, οὐδέν τε ζῶον ἐπὶ γῆς ἀπέδειξα παραπλήσιον· σὲ γὰρ μόνον ὡς κεραμεὺς χερσὶν ἰδίαις διέπλασα τῇ ἐμῇ τιμήσας εἰκόνι πρὸς τῇ πλάσει τοῦ σώματος. Περὶ οὗ καὶ πρὸς Ἰὼβ ἔφασκεν· \"Ἦ σὺ λαβὼν ἔπλασας ζῶον, καὶ λαλητὸν αὐτὸ ἔθου ἐπὶ τῆς γῆς;\" Καὶ Δαβὶδ δέ φησιν· \"Ἠλάττωσας αὐτὸν βραχύ τι παρ' ἀγγέλους.\" Εἶτα τοῖς ἐξ Ἰσραὴλ ἐγκαλοῦσιν αὐτῷ τὴν ἐκ τῶν νομικῶν τύπων ἀπαλλαγὴν πρὸς ἀληθείας μετάθεσιν, ὀνειδίζει. Ἔλεγον γὰρ, \"Εἰ ἦν οὗτος παρὰ Θεοῦ ὁ ἄνθρωπος, οὐκ ἔλυε τὸ Σάββατον.\" Ἀροτριᾷ γάρ τις, φησὶν, οὐχ ἵνα μόνον ἀροτριάσῃ· ἐκ δὲ τῶν καταβαλλομένων σπερμάτων καρποὺς προσδεχόμενος. Κἀγὼ τοίνυν ὑμᾶς, ὡς γῆν ὑλομανοῦσαν διὰ τὴν εἰδωλολατρείαν, τῷ Μωσέως ἠροτρίασα νόμῳ, τῷ ἐμῷ προευτρεπίζων Υἱῷ τὴν τῶν ἀγαθῶν σπερμάτων καταβολήν. Τί οὖν διὰ παντὸς τὸν ἀρότην στέργετε νόμον, ὅτε καιρὸς τῆς δι' ὕδατος καὶ πνεύματος ἀναπλάσεως; πρὸς","english":"having revealed the hidden meaning of the theology of Christ. And in accordance with the prophecy concerning Christ, he also makes mention of his disciples. For these were the Israel that is saved, through whom he renewed the islands as Churches, to whom the saying will also apply, \"They shall not be put to shame,\" since they accomplished so great a work everywhere in the inhabited world. But some have interpreted the passage from the beginning in this way: He gives the reason for which he became man, saying, \"I am he who formed you.\" And the \"I am\" sets forth the true existence and the life that truly is. \"I formed you,\" however, for incorruption, not having made death, and I have shown no living creature upon the earth that is comparable; for you alone I molded with my own hands as a potter, honoring you with my own image, in addition to the fashioning of the body. Concerning which he also said to Job: \"Did you take and mold a living creature, and make it capable of speech upon the earth?\" And David also says: \"You made him a little lower than the angels.\" Then, to those from Israel who accuse him of the departure from the legal types to the transposition into truth, he reproaches them. For they were saying, \"If this man were from God, he would not be breaking the Sabbath.\" For someone plows, he says, not in order only to plow, but expecting fruits from the seeds that are cast down. And I, therefore, plowed you, as land mad after matter because of idolatry, with the law of Moses, preparing beforehand for my Son the casting down of good seeds. Why, then, do you cherish the plowman's law at all times, when it is the season of the remolding through water and Spirit? To","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":535,"ref":"p535","source":"ἣν ὑπείκοντας ὑμᾶς οὐκ ἔχω, μηδὲ τὸν πηλὸν ὁρῶντας τοῦ κεραμέως, ὡς ἐκείνου πλάττεταί τε καὶ μεταπλάττεται νεύματι, μηδὲν τὴν δημιουργικὴν μεμφόμενον χεῖρα, ὡς τῆς ἀναπλάσεως ἐπιστήμην οὐκ ἔχουσαν; ἀλλ' οὐδὲ ὁ τεχθήσεσθαι μέλλων πυνθάνεται τοῦ Πατέρος εἰ ἄρα γεννήσει. Τί οὖν ὑμεῖς μὴ τῷ πάντων παραχωρεῖτε Δημιουργῷ τὸν τρόπον εἰδέναι τῆς ἀναπλάσεως, περὶ ἧς λέγοντος τοῦ Χριστοῦ Νικόδημος ἔλεγεν· \"Μὴ δύναται ἄνθρωπος γέρων ὢν εἰς τὴν κοιλίαν τῆς μητέρος αὐτοῦ δεύτερον εἰσελθεῖν καὶ γεννηθῆναι; Εἰ ἐπετίμησεν οὗν, φησὶν, ὁ πηλὸς τῷ κεραμεῖ, καὶ μήπω τις τεχθεὶς ἐπύθετο τοῦ πατέρος τί τέξεται· ἐρωτήσατε καὶ ὑμεῖς οἱ ἐσόμενοί μου κατὰ καιροὺς υἱοί τε καὶ θυγατέρες, τίνα τοῦτο γενήσεται τρόπον. Ἐντείλασθέ μοι καὶ περὶ τῶν ἔργων τῶν χειρῶν μου. Ἀντὶ τοῦ, διατάξατε πῶς ποιητέον, ὡς ἀγνοοῦντι. Σιγῇ ἄρα μετὰ Παύλου ῥητέον· \"Ὢ βάθος πλούτου καὶ σοφίας καὶ γνώσεως Θεοῦ!\" καὶ τὰ ἐφ' ἑξῆς, ἑτέρας λέγειν παραγγελλούσης Γραφῆς· \"Ὅτι πάντα δύνασαι, ἀδυνατεῖ δέ σοι οὐδέν.\" Οἶδεν γὰρ μεταποιεῖν, καθὰ διὰ τοῦ Ἰεζεκιήλ φησιν, ὅτι \"Ἐκσπάσω τὴν καρδίαν αὐτῶν τὴν λιθίνην ἐκ τῆς σαρκὸς αὐτῶν, καὶ δώσω αὐτοῖς καρδίαν σαρκίνην, τοῦ εἰδέναι αὐτοὺς ἐμὲ, ὅτι ἐγὼ Κύριος.\" Διὸ καὶ τὴν ἰδίαν ἐπιδεικνύμενος δύναμιν, Ἐγὼ ἐποίησα γῆν, καὶ ἄνθρωπον ἐπ' αὐτῆς. Ὁ γὰρ κτίσας καὶ ἀνακτίσαι δυνήσεται. χεῖρα δὲ πάλιν φησὶ, τὸν δι' οὗ τὰ πάντα πεποίηκεν Υἱόν. \"Τῷ Λόγῳ γὰρ Κυρίου οἱ οὐρανοὶ ἐστερεώθησαν,\" ὃς καὶ τοῖς ἄστροις ἐνετείλατο διατάξας τὸν μὲν ἥλιον εἰς ἀρχὰς τῆς ἡμέρας, νυκτὸς δὲ τὴν σελήνην.","english":"which I do not have you yielding to, nor looking at the clay of the potter, as it is molded and remolded by his nod, blaming nothing in the creative hand, as though it did not have knowledge of the remolding? But neither does he who is about to be born inquire of the Father whether he will indeed beget. Why then do you not yield to the Creator of all things the manner of knowing the remolding, about which, when Christ was speaking, Nicodemus said: \"Can a man who is old enter a second time into his mother's womb and be born?\" If then, he says, the clay rebuked the potter, and no one yet born inquired of the father what he would bring forth, you also who will at times be my sons and daughters, ask in what manner this will come to be. Command me also concerning the works of my hands. Instead of: ordain how it must be done, as though to one who is ignorant. Therefore one must say in silence with Paul: \"O the depth of the riches and wisdom and knowledge of God!\" and the words that follow, since another Scripture commands us to say: \"That you are able to do all things, and nothing is impossible for you.\" For he knows how to transform, as he says through Ezekiel, that \"I will draw out their stony heart from their flesh, and I will give them a heart of flesh, that they may know that I am the Lord.\" Therefore also displaying his own power, I made the earth, and man upon it. For he who created will also be able to recreate. And again he calls hand the Son, through whom he has made all things. \"For by the Word of the Lord the heavens were established,\" who also commanded the stars, appointing the sun for the beginnings of the day, and the moon for the night.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":536,"ref":"p536","source":"Διό φησιν ὁ ψαλμός· \"Ὁ ἤλιος ἔγνω τὴν δύσιν αὐτοῦ.\" Καὶ πάλιν· \"Σὺ κατηρτίσω ἥλιον καὶ σελήνην.\" Τὴν δὲ τῶν φθασάντων ἔννοιαν τὰ μετὰ ταῦτα δηλοῖ, δι' ὧν ὁ Χριστὸς Βασιλεὺς δικαιοσύνης κηρύττεται ὑπάρχων αὐτόχρημα δικαιοσύνη. Καὶ ἀλλαχοῦ γάρ φησιν· \"Ἰδοὺ δὴ βασιλεὺς δικαιοσύνης βασιλεύει, καὶ ἄρχοντες μετὰ κρίσεως ἄρξουσιν.\" Φύσει γὰρ ὢν σὺν τῷ Πατέρι βασιλεὺς τοὺς ἀποστάντας αὖθις ὑπέταξε σαρκωθεὶς, ὁδοὺς ἔχων εὐθείας τὰ τῶν Εὐαγγελίων θεσπίσματα. Σκολιὸν γὰρ οὐδὲν ἐν αὐτοῖς. Τὸ δὲ τραχὺ τῶν νομικῶν ἐκπέφευγεν ἐνταλμάτων. Τεθεμελίωκε δὲ τὴν Ἐκκλησίαν αὐτὸς ὢν θεμέλιος, Ἐφ' ᾧ καὶ ἡμεῖς ἐποικοδομούμεθα ὡς λίθοι πολυτελεῖς, εἰ ναὸν ἅγιον, εἰ κατοικητήριον τοῦ Θεοῦ ἐν Πνεύματι, ὃς οὐ μετὰ δώρων τὴν ἡμετέραν αἰχμαλωσίαν ἐῤῥύσατο. \"Οὐ γὰρ φθαρτοῖς, φησὶν, ἀργυρίῳ ἢ χρυσίῳ ἐλυτρώθημεν ἐκ τῆς ματαίας ἡμῶν ἀναστροφῆς πατροπαραδότου, ἀλλὰ τιμίῳ αἵματι ὡς ἀμνοῦ ἀμώμου καὶ ἀσπίλου Χριστοῦ.\" Οὐκ ἐσμὲν οὖν ἑαυτῶν, ἀλλὰ τοῦ πριαμένου. Περὶ δὲ τοῦ Χριστοῦ προειπὼν, ὅτι ἐπιστρέψει τὸν λαὸν αὐτοῦ, εὐθέως ἐπήνεγκε τίνες οἱ κληθησόμενοι, δεῖγμα τῶν εἰδωλολατρῶν τοὺς ἄκρους ἐν ταύτῃ λαβὼν εἰς ἔνδειξιν τῆς τοῦ σεσωκότος δυνάμεως. Ἀπεστάλη μὲν γὰρ πρὸς τὰ ἀπολωλότα πρόβατα οἴκου Ἰσραήλ. Ὡς δὲ ἀπελάκτισεν ὁ ἠγαπημένος ἀποκτείνας αὐτὸν, ἐπέλαμψεν αὐτίκα τοῖς ἔθνεσιν. Αἰθιόπων δέ, φησιν ἐμπορίαν, τὰς Θηβαίων πόλεις, οἷς ὅμοροι Σαβαείμ. Ἐκοπίασαν δὲ πικροῖς τυράννοις δουλεύοντες, εἰς θυσίας αἰτοῦσιν υἱοὺς αὐτῶν καὶ θυγατέρας· ἤγουν τὸ εὔτονον αὐτῶν τῆς ἀσεβείας ἐνέδωκεν ἡττηθὲν εἰς εὐσέβειαν.","english":"Therefore the psalm says: \"The sun knew its setting.\" And again: \"You established the sun and the moon.\" What follows makes clear the meaning of those who came before, through which Christ is proclaimed to be King of righteousness, being righteousness itself. For elsewhere it says: \"Behold, a king of righteousness reigns, and rulers shall rule with judgment.\" For being by nature King with the Father, having become incarnate he again subjected those who had revolted, having straight paths—the oracles of the Gospels. For there is nothing crooked in them. And the rough part of the legal commandments he has escaped. He has founded the Church, himself being the foundation, on which we also are built up as precious stones, whether as a holy temple, whether as a dwelling place of God in the Spirit, who did not ransom our captivity with gifts. \"For,\" it says, \"we were redeemed not with corruptible things, silver or gold, from our vain manner of life handed down from our fathers, but with the precious blood of a lamb without blemish and without spot, Christ.\" We are not therefore our own, but belong to the one who purchased us. And having spoken beforehand concerning Christ, that he will turn back his people, he immediately added who those called will be, taking the foremost of the idolaters in this as a demonstration of the power of the one who saved. For he was sent to the lost sheep of the house of Israel. But when the beloved one kicked back and killed him, he shone forth at once upon the nations. And of the Ethiopians, it says, the trade, the cities of the Thebans, whose neighbors are the Sabeans. And they labored, serving bitter tyrants, asking for their sons and daughters for sacrifices; that is, the vigor of their impiety gave way, defeated into piety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":537,"ref":"p537","source":"Διελύθη γὰρ ὅσον εἶχον πρὸς ταύτην ἐνστατικόν. \"Οὗ γὰρ ἐπερίσσευσεν ἡ ἁμαρτία, ὑπερεπερίσσευσεν ἡ χάρις,\" πανταχοῦ καθιδρυμένων ἐν τούτοις ἐκκλησιῶν, τοσούτων τε παρ' αὐτοῖς ὁρωμένων μοναστῶν καὶ παρθένων πόνοις ἐναθλούντων ἀσκήσεως. Ὑψηλοὺς δέ φησιν αὐτοὺς, ὡς ἐπισήμους ἐν δυσσεβείᾳ. Χειροπέδας δὲ τὰ δεσμὰ τῆς ἀγάπης καλεῖ, καὶ τὰς τῆς φιλοθεΐας σειρὰς, ὡς λέγειν· \"Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ,\" εἰς ὃν ἔρχεται πᾶν πέρας Εὐχῆς; Ἐν Χριστῷ γὰρ αἰτοῦμεν παρὰ τοῦ Πατέρος τὰ αἰτήματα, ὃν ἔχων ἐν ἑαυτῷ, Θεὸς ὁμοίως ἐστὶν, καθά φησιν· \"Ὁ ἑωρακὼς ἐμὲ, ἑώρακε τὸν Πατέρα.\" \"Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν.\" Τὸ δὲ, Ἐν σοὶ Θεὸς, καὶ οὐκ ἔστι Θεὸς πλὴν σοῦ, ἰσοδυναμεῖ τῷ· \"Καὶ ὁ Λόγος ἦν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος.\" Μετανοούντων δὲ φωνὴ τὸ, καὶ οὐκ ᾔδειμεν. Οἳ καὶ\n\nὁμολογοῦσιν αὐτὸν Σωτῆρα τοῦ Ἰσραὴλ, ὡς πάλαι σεσωκότα τὸν Ἰσραήλ· ἤγουν Ἰσραὴλ ληπτέον νῦν τὸν ὁρῶντα Θεόν. \"Οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραήλ.\" Οἱ δὲ ἀνθεστηκότες αὐτῷ, τὴν αὐτοῦ μὴ ἀδικήσαντες δόξαν, αἰσχύνονται· ἔσονται γὰρ εἰς ὅρασιν πάσῃ σαρκί. Ἀπὸ δὲ τῶν Αἰγυπτίων καὶ τῶν ὁμόρων, ἐπὶ τὸ καθόλου τῶν ἐθνῶν τὸν λόγον ἀνήγαγε, νήσους καλῶν τὰς ἐξ ἐθνῶν Ἐκκλησίας τῶν ἐγκεκαινισμένων εἰς καινότητα ζωῆς, ἀποθεμένων τὴν παλαιότητα, Παύλου προστάττοντος· Ἐκδύσασθε τὸν παλαιὸν ἄνθρωπον· καὶ πάλιν· Ἐνδύσασθε τὸν νέον τὸν ἀνακαινούμενον κατ' εἰκόνα τοῦ κτίσαντος αὐτόν. Καὶ πάλιν· Ἀνακαινοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς ὑμῶν.","english":"For whatever resistance they had to this was dissolved. \"For where sin abounded, grace superabounded,\" since churches have been established everywhere among them, and so many monasteries and virgins are seen among them laboring in the toils of ascetic struggle. He calls them lofty, as being conspicuous in impiety. And he calls the bonds of love \"handcuffs,\" and the chains of the love of God, so as to say: \"Who shall separate us from the love of Christ,\" into whom comes every end of Prayer? For in Christ we ask the Father for our petitions; and having him in himself, he is likewise God, as he says: \"He who has seen me has seen the Father.\" \"I and the Father are one.\" And the phrase, \"In you is God, and there is no God besides you,\" is equivalent to: \"And the Word was with God, and the Word was God.\" And the voice of those who repent is the phrase, \"and we did not know.\" These also\n\nconfess him as Savior of Israel, as having of old saved Israel; that is, Israel must now be understood as the one who sees God. \"For not all who are of Israel are Israel.\" But those who opposed him, not having wronged his glory, are put to shame; for they shall be for a vision to all flesh. And from the Egyptians and those bordering on them he has raised the discourse to the whole of the nations, calling the Churches from the nations \"islands,\" renewed into newness of life, having put off the oldness, as Paul commands: \"Put off the old man\"; and again: \"Put on the new man, which is being renewed according to the image of him who created him.\" And again: \"Be renewed in the renewal of your mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":538,"ref":"p538","source":"Ἐγκαινισμὸς οὖν τὰ καθ' ἡμᾶς, \"Εἴ τις ἐν Χριστῷ καινὴ κτίσις.\" Τινὲς δὲ ἀπὸ τοῦ, μὴ ὁ ἀροτριῶν, οὕτως ἐξηγήσαντο· Παραβολικῶς προτρέπεται αὐτοὺς δικαιοσύνης φέρειν καρπούς. Θέλετε γάρ με, φησὶ, μόνον ἀροτριᾷν ὑμῶν τὰς ψυχὰς, καρπὸν μηδένα παρέχοντες. Εἶτα παιδεύει αὐτοὺς τοῖς τοῦ Θεοῦ περὶ τῶν ἐθνῶν εἴκειν βουλεύμασι, μήτε πηλοῦ ἀνθισταμένου τῷ πλάστῃ, μήτε τέκνου πατέρα κωλύοντος ἢ μητέρα σπεύδοντας πρὸς ἄλλων υἱῶν παιδοποιίαν, μηδὲ μέμψιν ἐπὸ τούτῳ προσάγοντος. Ὁ ποιήσας δὲ, φησὶ, τὰ ἐπερχόμενα διὰ τῆς προγνώσεως, δυσωπῶν αὐτοὺς εἰς κατανόησιν τῆς ἰδίας δυνάμεως. Ἔστω γὰρ, φησὶ, ποιοῦντι ὑμᾶς καὶ πλάττοντι οὐ παρηκολουθεῖτε τῇ γνώσει· μὴ καὶ προαγορεύοντι τὰ μέλλοντα ἀπιστήσετε; κατὰ μέρος μὲν γὰρ γίνεται τὰ γινόμενα· ἀθρόα δὲ αὐτῷ ἡ γνῶσίς ἐστι παρ' ἐμοί. Πλὴν μὴ ἀπογνῶτε τὴν σωτηρίαν, ὡς ἄν με λαθεῖν ἁμαρτάνοντες μὴ δυνάμενοι. Κρείττους δὲ γεγονότες ἐμοὶ τὰ καθ' αὑτοὺς ἐπιτρέψατε. Οὐ γὰρ δέομαι τῆς ἐξ ὑμῶν ὑπομνήσεως, ὡς ἂν ὄντας ἐμὰ ποιήματα καὶ εἰς υἱοὺς καὶ θυγατέρας λελογισμένους ἀξιῶσαι προνοίας. Οὐδὲ γὰρ ἐμαυτῷ τὸν οὐρανὸν ἐποίησα καὶ τὴν γῆν, εἰς δὲ χρείαν ὑμετέραν. Καὶ γινομένων ἀστέρων ἐθαύμαζον ἄγγελοι. Πάντων οὖν ὑπ' ἐμοῦ κυβερνωμένων, οὐδὲ τὰ ἐπὶ γῆς τὴν ἐμὴν ἐκφεύγει διοίκησιν. Τοιγαροῦν καὶ Κῦρος. ὑπ' ἐμοῦ κινηθεὶς, οὐκ αὐτὸς ὢν εὐσεβὴς, τὰ καθ' ὑμᾶς διορθώσεται. Ἐπεὶ καὶ πρότερον ὑμᾶς ἐξ Αἰγύπτου, φησὶν, ἠλευθέρωσα, καὶ ταῖς ἐμαῖς ἀπείρηκε μάστιξιν. Ὑμεῖς δὲ πάλιν ἁμαρτάνοντες οὐκ ἐπαύεσθε καὶ ματαιοπονοῦντες ἐπὶ ταῖς ἑαυτῶν ἐμπορίαις.","english":"So our renewal is a new creation: \"If anyone is in Christ, he is a new creation.\" But some, taking their start from \"Does not the plowman,\" explained it thus: By way of parable he urges them to bear the fruits of righteousness. For you wish, he says, that I alone plow your souls, while you provide no fruit. Then he teaches them to yield to God's counsels concerning the nations, neither clay resisting the potter, nor a child hindering father or mother as they hasten to beget other sons, nor bringing any blame for this. The one who made, he says, the things that are coming by foreknowledge, persuading them to recognize his own power. For let it be, he says, that when making and fashioning you, you did not follow with knowledge; will you also disbelieve when he foretells things to come? For the things that happen come about piece by piece, but his knowledge is gathered all at once with me. Nevertheless, do not despair of salvation, as though sinning you could escape my notice. But having become better, entrust your affairs to me. For I do not need your reminding, so as to deem worthy of providence those who are my handiwork and reckoned as sons and daughters. For I did not make heaven and earth for myself, but for your use. And when the stars were made, the angels marveled. Since, then, all things are steered by me, not even the things on earth escape my governance. Therefore Cyrus too, moved by me, though he is not himself pious, will set right your affairs. Since also previously, he says, I freed you from Egypt, and he has ceased from my scourges. But you again do not cease sinning and laboring in vain over your own traffickings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":539,"ref":"p539","source":"Ἀλλ' ὅμως ἐμὲ πιστεύσαντες ἕξετε πάντας ὑποσόνδους τοὺς ἐνδόξους, καὶ φρονήματος γέμοντας, καὶ ἀγάπης δεδεμένοι δεσμοῖς καταντήσουσιν εἰς Ἱερουσαλὴμ, ὡς εἰς θεοσεβείας διδασκαλεῖον, καὶ μακαριοῦσιν ὑμᾶς, ὡς Θεῷ τῷ μόνῳ λατρεύοντας, ὃν ἠγνόουν αὐτοί. Ὑμῶν δὲ πρὸς μετάνοιαν ἀμελούντων, ὁ μονογενής μου παρέσται Υἱὸς Ἱερουσαλὴμ γενόμενος καὶ Ἰούδας, ἐν ᾧ προσεύξονται, οὗ σφραγῖδι καὶ ἄνδρες πονηροὶ καὶ δαίμονες ἡττηθήσονται. Ἱστορικῶς δὲ καὶ ἐπὶ Κύρου ληπτέον, ᾧ πᾶς ἐναντιούμενος αἰσχυνθήσεται. Καὶ ἐπὶ τοῦ Ἰσραὴλ, ὡς ἐπανελθόντες ἐκ τῆς αἰχμαλωσίας τοὺς ἀντιστατοῦντας νικήσουσιν. Εἶτα νήσους εἰπὼν, δηλοῖ καὶ τὴν Ἱερουσαλὴμ συνεχομένην ὑπὸ τῶν αὐτὴν περικυκλούντων ἐθνῶν περικλυζομένην τε, τῶν οἰκητόρων τοῖς ἁμαρτήμασιν ζηλούντων ἀεὶ τὴν τῶν περιοικούντων ἀσέβειαν. Προηγουμένως οὖν αὐτὴν ἀνακαινισθῆναι προτρέπεται. Ἤδη δὲ καὶ πάντα τόπον ἐθνῶν τὴν τοῦ Θεοῦ λαβόντας ἐπίγνωσιν. Εἰ γὰρ ὁ τοσούτων ἀξιωθεὶς Ἰσραὴλ καὶ χρηματίσας υἱὸς ἀποστὰς Θεοῦ, φιλανθρωπίας ἠξίωται· πόσῳ μᾶλλον ὑμεῖς οἱ τῶν θείων ἀνήκοοι νόμων; νῆσος δὲ καὶ πᾶσα ψυχὴ περικλυζομένη ταῖς ἡδοναῖς ἁλμυραῖς τε φαντασίαις τοῦ βίου. Ἥτις ἐπιγνοῦσα Θεὸν καὶ παυσαμένη τοῦ πλημμελεῖν, ἀνακαινισθήσεται τὰς ἑαυτῆς ἀναλαβοῦσα δυνάμεις, καὶ παλαιὰν ζύμην ἀποθεμένη, γεγονυῖά τε πάσης αἰσχύνης ἐκτὸς, τοῦ Χριστοῦ τὴν μόρφωσιν περιφέρουσα. ιηκ ʹ. Οὕτως λέγει Κύριος ὁ ποιήσας τὸν οὐρανόν. Οὗτος ὁ Θεὸς, ὁ καταδείξας τὴν γῆν, καὶ ποιήσας αὐτὴν, αὐτὸς διώρισεν αὐτήν. Οὐκ εἰς κενὸν ἐποίησεν αὐτὴν, ἀλλὰ κατοικεῖσθαι ἔπλασεν αὐτήν.","english":"But nevertheless, if you believe in me, you will have all the renowned men as your subjects, and those full of pride and bound by love will arrive at Jerusalem as at a school of piety, and they will call you blessed, as those who serve the only God, whom they themselves did not know. But if you neglect repentance, my only-begotten Son will be present, having become Jerusalem and Judah, in whom they will pray, by whose seal both wicked men and demons will be defeated. Historically, this must also be understood of Cyrus, before whom everyone who opposes him will be put to shame. And in the case of Israel, that those who have returned from captivity will conquer their adversaries. Then, having spoken of islands, he indicates that Jerusalem too is hemmed in by the nations surrounding it and battered by waves, while its inhabitants by their sins continually emulate the impiety of those who dwell around them. Therefore he first urges that it be renewed. And indeed, that every place of the nations has received the knowledge of God. For if Israel, deemed worthy of such great things and called a son, when it departed from God, was deemed worthy of his loving-kindness, how much more you who are unacquainted with the divine laws? And an island is also every soul battered by pleasures and the salt-like fantasies of life. Such a soul, having come to know God and ceased from wrongdoing, will be renewed, recovering its own powers, and having put away the old leaven, and having become free from all shame, bearing the form of Christ. 18. Thus says the Lord who made the heaven. This is God, who showed the earth and made it; he himself set its bounds. He did not make it in vain, but formed it to be inhabited.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":540,"ref":"p540","source":"Ἐγώ εἰμι Κύριος, καὶ οὐκ ἔστιν ἔτι. Οὐκ ἐν κρυφῇ λελάληκα, οὐδὲ ἐν τόπῳ γῆς σκοτεινῷ9, κ.τ.λ. Ἀκολούθως\n\nἐπενήνεκται ταῦτα τῷ, \"Ἐγκαινίζεσθε πρός με νῆσοι,\" καὶ τοῖς ἑξῆς. Περὶ γὰρ τῶν Ἐκκλησιῶν καὶ τῶν ἀποστόλων εἰπὼν, ἐποίσει τὸ, Οὐκ ἐν κρυφῇ ὑμῖν λελαλήκατε. Ὡς δὲ πρὸς τὴν τοσαύτην ἐπαγγελίαν τὸ ἀξιόπιστον παρίστησι τοῦ Θεοῦ, καὶ διδάσκει πόσον αὐτῷ τετίμηται τῶν ἀνθρώπων τὸ γένος, ὡς καὶ κλήσεως σωτηρίου τυχεῖν. Καὶ οὐχ ἁπλῶς, Κύριος, φησὶ (πλεῖστοι γὰρ λέγονται ψευδῶς ἐν οὐρανῷ, καὶ ἐν γῇ), ἀλλ' ὁ δι' ὧν ἐποίησεν, ὅπερ ἐστὶ δηλῶν· Οὐρανὸν μὲν εἰς ἀγγέλων διατριβήν· γῆν δὲ τοῖς ἀνθρώποις διαίτημα. Οἵπερ ἠδύναντο εὖ τε ζῇν, καὶ γινώσκειν Θεὸν, ἅτε κατ' εἰκόνα γενόμενοι, κἀπὶ γῆς εἶναι, ὅπερ αἱ νοεραὶ δυνάμεις ἐν οὐρανῷ. Καὶ τὴν γῆν γὰρ δι' αὐτούς φησ κατασκευάσασαν ἔφη, ἵνα κατὰ τό· \"Συναχθήτω τὸ ὕδωρ εἰς συναγωγὴν μίαν, καὶ ὀφθήτω ἡ ξηρά·\" ὡς οὖν ἐμοὶ τιμίῳ καὶ τὸ τοῦ Εὐαγγελίου δεδώρηται κήρυγμα, πᾶσι τοῦτο δοὺς, ὡς πάντων Δημιουργὸς, οὐκ Ἰουδαίοις καὶ μόνοις. Διό φησιν· Ἐγώ εἰμι Κύριος, καὶ οὐκ ἔστιν ἔτι. Οὐκ ἐν κρυφῇ λελάληκα. Πᾶσι γὰρ τὸ θεῖον Εὐαγγέλιον ἥπλωσα. Διόπερ εἰς πᾶσαν γῆν ἐξῆλθε τῶν εἰρημένων ἀποστόλων ὁ φθόγγος. Τὰ γὰρ Μωσέως λόγια κρυφῆ λελάληται, γλώττῃ μὲν Ἑβραΐδι καὶ χαρακτῆρσι τοιούτοις, ἐν ἀβάτῳ τε ἐρήμῳ καὶ ἀνύδρῳ. Τὸ δὲ κήρυγμα τὸ Χριστοῦ πάσῃ γλώττῃ λαλεῖται, καὶ πᾶσι γράμμασι γράφεται. Τὸ δὲ οὐκ ἐν κρυφῇ, τοῦτον οἱ πλείους τὸν τρόπον ἑρμήνευσαν, ὡς ἂν μήτις εἴποι· Θεὸς μέν ἐστι καὶ μόνος ἀληθῶς, ἀλλ' ἄδηλον μὴ καὶ ἄλλους ἐθέλει καλεῖσθαι θεούς.","english":"I am the Lord, and there is no other. I have not spoken in secret, nor in a dark place of the earth, etc. These words follow fittingly upon \"Be renewed before me, you islands,\" and what follows. For having spoken about the Churches and the apostles, he will add, \"I have not spoken to you in secret.\" And how he sets forth the credibility of God in relation to such a great promise, and teaches how greatly the race of men has been honored by him, so as even to obtain a saving calling. And not simply \"Lord,\" he says (for very many are falsely called [lords] in heaven and on earth), but the one who [is Lord] through the things he made, which is to say: heaven as a dwelling-place for angels, and earth as a habitation for men. These were able both to live well and to know God, inasmuch as they were made in his image, and to be on earth what the intellectual powers are in heaven. For he says that the earth was prepared for their sake, in accordance with the text: \"Let the water be gathered into one gathering, and let the dry land appear.\" Since, then, the proclamation of the Gospel has been granted to me as one honored, giving this to all, as the Creator of all, not to Jews only. Therefore he says: I am the Lord, and there is no other. I have not spoken in secret. For I have spread abroad the divine Gospel to all. Therefore the sound of the aforementioned apostles went out into all the earth. For the oracles of Moses were spoken in secret, in the Hebrew tongue and in such characters, in an inaccessible and waterless desert. But the proclamation of Christ is spoken in every tongue, and is written in every script. The words \"not in secret\" most interpreters have understood in this way, lest someone should say: God is truly one and only, but it is unclear whether he wishes others also to be called gods.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":541,"ref":"p541","source":"Νόμον φησὶ περὶ τούτου διέταξα λάθρα λαλήσας μηδέν. Κατέβη γὰρ ὁ Κύριος ἐπὶ τὸ ὄρος Σινᾶ ἐν εἴδει πυρὸς, καὶ σαλπίγγων ἠχὼ, βρονταῖς τε καὶ ἀστραπαῖς, καὶ ἦν ἡ οἰκουμένη πᾶσα μετέωρος, ὑμῶν τε κληθέντων καὶ τῆς Αἰγυπτίων καταδυομένης ἀρχῆς, οὐχ ἵνα ματαίοις δουλεύσητε· μάταιον γὰρ τὸ εἴδωλον εἴρηκε· φανερῶς γὰρ ὑμῖν ἐκήρυξε, \"Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις, καὶ οὐ ποιήσεις σεαυτῷ εἴδωλον.\" Πολλάκις δὲ τὸ, ἐγώ εἰμι, λέλεκται προτρεπτικῶς, εἰς κατανόησιν τοῦ μόνον Θεοῦ καὶ τὰ πάλαι ποιήσαντος θαύματα. Λαλῶν δικαιοσύνην καὶ ἀναγγέλλων ἀλήθειαν. Διέταττε μὲν γὰρ ὁ νόμος τὰ πρακτέα δικαίως· ᾐνίττετο δὲ καὶ ταῖς σκιαῖς τὴν ἀλήθειαν τὰ ἐν Χριστῷ προτυπῶν. Περὶ αὐτοῦ γὰρ ἐλάλησε Μωσῆς. Καὶ ταῦτα μὲν οὗτοι. Κατὰ δὲ τὴν πρώτην ἐξήγησιν, Οὐκ εἶπον τῷ σπέρματι Ἰακὼβ, Μάταιον ζητήσατε. Κατὰ δὲ Σύμμαχον, ματαίως ζητήσατέ με. Κατὰ δὲ τοὺς ἄλλους, κενῶς ζητήσατέ με. Τὸ γὰρ Εὐαγγέλιον πρώτοις ὑμῖν ἀνεκήρυξα. Καὶ ὡς ἂν μὴ δόξητε μάτην θεοσεβεῖν, μισθὸν ὑμῖν ζωὴν ἐπηγγειλάμην αἰώνιον, καὶ ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ τὰ ἑξῆς. Ἐπειδὴ δὲ Θεός εἰμι λαλῶν δικαιοσύνην καὶ ἀναγγέλλων ἀλήθειαν, κατὰ τὸν τῆς δικαιοσύνης λόγον, μετὰ τοὺς ἐκ περιτομῆς, καλῶ πάντας πρὸς ἐμαυτὸν, κήρυγμά τε ποιοῦμαι κοινόν. Συνάχθητε καὶ ἥκετε, καὶ βουλεύσασθε ἅμα οἱ σωζόμενοι τῶν ἐθνῶν. Ἀντὶ δὲ τοῦ βουλεύσασθε ἅμα, Σύμμαχος, προσεγγίσατέ μοι, φησὶν, οἱ διαπεφευγότες τῶν ἐθνῶν. Τὸ δὲ συνάχθητε καλοῦντός ἐστιν οὓς ὁ Σατανᾶς διεσκέδασεν.","english":"He says, I appointed a law concerning this, having spoken nothing in secret. For the Lord came down upon Mount Sinai in the form of fire, and with the sound of trumpets, and with thunders and lightnings, and the whole inhabited world was suspended in suspense, both when you were called and when the rule of the Egyptians was being overthrown, not so that you might serve vain things; for he has called the idol vain; for he proclaimed to you openly, \"You shall worship the Lord your God, and him only shall you serve, and you shall not make for yourself an idol.\" And often the phrase \"I am\" has been spoken by way of exhortation, for the understanding that God alone also performed the wonders of old. Speaking righteousness and proclaiming truth. For the law was ordaining what must be done justly; but it was also hinting at the truth through shadows, prefiguring the things in Christ. For Moses spoke concerning him. And these things indeed are what they say. But according to the first interpretation, I did not say to the seed of Jacob, Seek a vain thing. But according to Symmachus, Seek me in vain. But according to the others, Seek me emptily. For I proclaimed the Gospel to you first. And so that you might not seem to worship God in vain, I promised you as a reward eternal life, and what eye has not seen, and the things that follow. But since I am God, speaking righteousness and proclaiming truth, according to the principle of righteousness, after those of the circumcision, I call all to myself, and I make a common proclamation. Be gathered and come, and take counsel together, you who are being saved of the nations. But instead of \"take counsel together,\" Symmachus says, Draw near to me, you who have escaped of the nations. And \"be gathered\" belongs to him who calls those whom Satan has scattered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":542,"ref":"p542","source":"Ἐλθὼν γὰρ ὁ Σωτὴρ θάνατον ὑπέμεινε δι' ἡμᾶς, ἵνα, κατὰ τὸν εὐαγγελιστὴν, καὶ τέκνα τοῦ Θεοῦ τὰ διεσκορπισμένα συναγάγῃ εἰς ἓν συνδεθέντας ὁμοψυχίᾳ καὶ πίστει. Καὶ ὡς μακρὰν οὖσιν ἥκει φησί. Θεοῦ γὰρ ἀφίστησι πλάνη. Διὸ καὶ Παῦλός φησιν, \"Οἵ ποτε ὄντες μακρὰν, ἐγενήθητε ἐγγύς.\" Καὶ πάλιν, \"Εὐηγγελίσατο εἰρήνην ὑμῖν τοῖς μακράν, καὶ εἰρήνην τοῖς ἐγγύς.\" Καὶ προφήτης δέ φησιν· \"Ἐγγίσατε τῷ Θεῷ καὶ ἐγγιεῖ ὑμῖν·\" τὸ δὲ βουλεύσασθε ἅμα, πρὸς τὸ σὺν φρονήσει προσιέναι παρακαλεῖ. Δεῖ γὰρ πᾶσαν πλάνην ἀρνησαμένους οὕτως προσιέναι Θεῷ νοῦν εὐσεβῆ τῆς πρὶν ἀφροσύνης ἀλλαξαμένους. Συστρέψαντες οὖν ἑαυτοὺς συνίδετε ὡς ἀνόητοι παντελῶς οἱ αἴροντες τὸ ξύλον γλύμμα αὐτῶν, ὅ ἐστιν ὑψοῦντες ὡς δόξαν αὐτῷ προσάγειν Θεοῦ. Ἤγουν οἱ τὰ ἄψυχα φέροντες, ὡς μὴ κινεῖσθαι δυνάμενα, πῶς ὁδοιποροῦντες, ἢ πλέοντες τὴν παρὰ τούτων αἰτοῦνται βοήθειαν; Εἰ δὲ ἔχουσί τι περὶ τῶν ἰδίων λέγειν θεῶν, προσίτωσαν. Σύνεγγυς γὰρ γεγονότες τὸν ἀληθῆ Θεὸν ἐπιγνώσονται.","english":"For the Savior came and endured death for our sake, so that, according to the evangelist, he might also gather the scattered children of God into one, bound together in unity of soul and faith. And he says, he has come to those who are far off. For error separates from God. Therefore Paul also says, \"You who once were far off have become near.\" And again, \"He proclaimed peace to you who are far off, and peace to those who are near.\" And the prophet also says, \"Draw near to God, and he will draw near to you.\" And the phrase \"take counsel together\" exhorts them to approach with understanding. For it is necessary, having renounced all error, to approach God in this way, exchanging a pious mind for their former folly. Therefore, gathering yourselves together, understand that those who take the carved image of their own wood are utterly foolish—that is, those who exalt it so as to bring glory to God through it. Or rather, those who carry lifeless things, since they cannot move, how, whether journeying or sailing, do they ask help from these? But if they have anything to say concerning their own gods, let them come forward. For having come near, they will recognize the true God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":543,"ref":"p543","source":"Οὐ μέγα δεῖγμα τῆς θεότητος τὸ προαγγεῖλαι, ταῦτα διὰ τῶν προφητῶν, ὅπερ οὐκ ἔχουσι ποιεῖν οἱ φενακισμῷ προλέγειν ἐπαγγελλόμενοι δαίμονες, μήτε τὴν Χριστοῦ παρουσίαν προγνόντες, μήτε τὴν ἰδίαν κατάλυσιν; Ἐγὼ δὲ προεῖπον, ἐπὶ δίκαιός εἰμι καὶ Σωτήρ. Δικαίω γὰρ λόγῳ πρὸς σωτηρίαν πάντα τὰ ἔθνη καλῶ. Τοῦτο γὰρ δηλοῖ τὸ ἀπ' ἐσχάτου τῆς γῆς. Καὶ δίκαιον ἑαυτὸν ἄλλως καλεῖ, πρὸς ἀντιδιαστολὴν τῶν ἠδικηκότων τὴν ἡμετέραν φύσιν δαιμόνων, οἳ μηδὲ θυμάτων ἀνθρωπίνων ἀπέσχοντο. Καὶ πῶς οὐ δίκαιος ὁ τοῖς τοσοῦτον ἠδικημένοις ἐπικουρῶν; ὃς καὶ καθόλου προλέγων, ἀδιάπτωτον τηρεῖ τῶν προῤῥηθέντων τὴν ἔκβασιν; Προειπὼν γὰρ Ἀβραὰμ τὴν δουλείαν τε καὶ τὴν ἐλευθερίαν τοῦ γένους, καὶ μήτε Ἀβραὰμ ὑπομνήσαντος (τότε γὰρ οὐδὲ ἦν μήτε τῶν ἐξ αὐτοῦ δικαιοπραγούντων), πρὸς ἔργον ἐξήνεγκε. Καὶ πάλιν δίκαιόν φησιν ἑαυτὸν, τοὺς ἡμαρτηκότας φοβῶν. Δικαίου γὰρ ὡς ἀπαραίτητος κόλασις. Καλεῖ δὲ καὶ Σωτῆρα, ὡς ἂν αὐτὸν ἐπὶ σωτηρίᾳ μαθόντες πάντα ποιεῖν αὑτῶν, ὁμολογοῖεν μὲν μετανοοῦντες ἣν ἐκ τῶν δικαίων ὀφείλουσι δίκην· φιλανθρωπίας δὲ τυχόντες, τὴν τοῦ συγχωροῦντος χρηστότητα. \"Δίκαιος γὰρ ἑαυτοῦ κατήγορος ἐν πρωτολογίᾳ.\" Τὴν περὶ τῶν ἐθνῶν δὲ δικαιοσύνην μεθ' ὅρκου προΐσχεται, \"Ἵνα διὰ δύο, φησὶν ὁ θεῖος Ἀπόστολος, πραγμάτων ἀμεταθέτων, ἐν οἷς ἀδύνατον ψεύσασθαι Θεὸν, ἰσχυρὰν παράκλησιν ἔχωμεν.\" Καὶ οἱ λόγοι δέ μου, φησὶν οὐκ ἀποστραφήσονται. Ποῖοι δὲ λόγοι; δι' ὧν ἔλεγεν, Ἐπιστράφητε ἐπ' ἐμὲ, καὶ σωθήσεσθε οἱ ἀπ' ἐσχάτου τῆς γῆς. Ἐπὶ τίσιν δὲ τὸν ὅρκον ἐπήγαγεν, δηλοῖ λέγων·","english":"Is it not a great proof of divinity to foretell these things through the prophets—something the demons, who promise to foretell by deception, are unable to do, since they neither foreknew the coming of Christ nor their own destruction? But I have foretold it; I am righteous and a Savior. For with a righteous word I call all the nations to salvation. For this is what \"from the end of the earth\" makes clear. And in another sense he calls himself righteous, in contrast to the demons who have wronged our nature, who did not even abstain from human sacrifices. And how is he not righteous who comes to the aid of those so greatly wronged? He who, foretelling universally, keeps the outcome of what has been foretold without fail. For having foretold to Abraham the slavery and the freedom of his race—when neither Abraham had reminded him (for then he did not yet exist, nor did any of those descended from him who acted righteously)—he brought it to fulfillment. And again he calls himself righteous, frightening those who have sinned. For the punishment of the righteous is inexorable. And he calls himself Savior, so that those who have learned to do all things for their own salvation might confess, on the one hand, by repenting, the penalty they owe for their righteous deeds, and, on the other hand, having obtained loving-kindness, the goodness of the one who forgives. \"For the righteous man is his own accuser in the first speech.\" And he puts forward the righteousness concerning the nations with an oath, \"so that, as the divine Apostle says, through two unchangeable things, in which it is impossible for God to lie, we might have strong encouragement.\" And my words, he says, shall not be turned back. And what words? Those through which he said, Turn to me, and you shall be saved, you who are from the end of the earth. And for what reasons he added the oath, he makes clear by saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":544,"ref":"p544","source":"Ὅτι ἐμοὶ κάμψει πᾶν γόνυ, οὐ τὸ Ἰουδαίων μόνον. Εἰ γὰρ Ἰσραὴλ μετὰ τοσαύτας ἁμαρτίας, χάριτος ἐδεήθη· πολλῷ μᾶλλον ἐπὶ πάντων μέγα ὂν τὸ λεγόμενον ἠπιστεῖτο. Δι' ὅπερ ὡς ἀνθρώποις διαλεγόμενος, ὅρκον ἐπήγαγεν, ὡς προσκυνήσουσιν αὐτῷ, καὶ αὐτὸν ὅρκον ποιήσονται, ὅπερ ἐκ μέρους πεπλήρωται κληθέντων τῶν ἐθνῶν. Πληρωθήσεται δὲ τελείως ἐν τῇ συντελείᾳ τοῦ Αἰῶνος, ὅτε πᾶν ἀνθρώπιον φάντασμα καὶ ψεῦδος καταργηθήσεται. Πᾶσα δὲ γλῶσσα ἐρεῖ, ὅτι δικαιοσύνη, καὶ δόξα πρὸς αὐτὸν ἥξει. Τὸ δὲ δόξα, ἰσχὺς ὁ Σύμμαχος εἴρηκεν. Πᾶσαι γὰρ αἱ ἐν οὐρα νοῖς ἁρεταὶ τέλος αὐτὸν ἕξουσι. Καὶ Πᾶσα ἰσχὺς ἀνθρώπων τῶν ὑπὲρ θεοσεβείας ἀγωνισαμένων πρὸς αὐτὸν ἐλεύσεται, ἀρετῆς καὶ καμάτου γέρα παρέχοντα. Οἱ δὲ διορίζοντες ἑαυτοὺς, αἰσχυνθήσονται. Διὸ λέλεκται· Αἰσχυνθήσονται πάντες οἱ προσκυνοῦντες τοῖς γλυπτοῖς. Καὶ τοῖς Ἰουδαίοις ἐλέγετο· \"Ἐὰν μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἐν ταῖς ἁμαρτίαις ὑμῶν ἀποθανεῖσθε.\" Πότε δὲ αἰσχυνθήσονται; Ὅταν πᾶν γόνυ κάμψῃ, μετὰ ταῦτα λέγεται, δικαιωθήσονται, καὶ ἐν τῷ Θεῷ ἐνδοξασθήσονται πᾶν τὸ σπέρμα τῶν υἱῶν Ἰσραήλ. Τὸ δὲ σπέρμα τῶν υἱῶν Ἰσραὴλ. Υἱοὶ γὰρ Ἰσραὴλ, οἳ πρῶτοι τῶν Εὐαγγελίων ἐτύγχανον κήρυκες, ὧν τὸ σπέρμα καὶ τὴν διαδοχὴν ἔφη δικαιωθήσεσθαι καὶ δοξασθήσεσθαι, τῆς υἱοθεσίας ἠξιωμένους, περὶ ὧν, τὸ \"Εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα,\" προείρηται. Ὅτι δὲ σπέρμα τῶν διδασκάλων οἱ μαθηταὶ, δηλοῖ καὶ Παῦλος λέγων· \"Ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα.\" ΚΕΦΑΛ. Μ ʹ. αεʹ.","english":"That to me every knee shall bow, not of the Jews only. For if Israel, after so many sins, needed grace, much more, since what is said is great for all, it was disbelieved. Therefore, as speaking to men, he added an oath, that they will worship him, and they will make him an oath, which has been fulfilled in part when the nations were called. But it will be fulfilled completely at the consummation of the Age, when every human phantom and falsehood will be abolished. And every tongue shall say that righteousness and glory shall come to him. But Symmachus has said \"glory\" for \"strength.\" For all the virtues in the heavens will have him as their end. And every strength of men who have struggled for piety will come to him, who provides rewards of virtue and toil. But those who separate themselves will be put to shame. Therefore it has been said: All who worship carved images shall be put to shame. And it was said to the Jews: \"Unless you believe that I am, you will die in your sins.\" But when will they be put to shame? When every knee bows, it is said after these things, they will be justified, and in God all the seed of the sons of Israel will be glorified. But the seed of the sons of Israel. For the sons of Israel, who happened to be the first heralds of the Gospels, whose seed and succession he said would be justified and glorified, having been deemed worthy of adoption, concerning whom it was foretold: \"Unless the Lord Sabaoth had left us a seed.\" But that the disciples are the seed of the teachers, Paul also makes clear, saying: \"For in Christ Jesus through the Gospel I begot you.\" Chapter 41.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":545,"ref":"p545","source":"Ἔπεσε Βὴλ, συνετρίβη Δαγὼν, ἐγένετο τὰ γλυπτὰ αὐτῶν εἰς θηρία, καὶ τὰ κτήνη. Αἴρετε αὐτὰ καταδεδεμένα, ὡς φορτίον κοπιῶντι, καὶ ἐκλελυμένῳ, καὶ πεινῶντι. Οὐκ ἰσχύοντι ἅμα, οἳ οὐ δυνήσονται σωθῆναι ἀπὸ πολέμου· αὐτοὶ δὲ αἰχμάλωτοι ἤχθησαν9, κ.τ.λ. Εἰπὼν περὶ τῆς ἐπιστροφῆς τῶν ἐθνῶν, καὶ τῆς ἐκλογῆς τοῦ σπέρματος τῶν ὑῶν Ἰσραὴλ, πρὸς Ἰουδαίους ἀποστραφεὶς τὴν παντελῆ σημαίνει τῆς εἰδωλολατρείας καθαίρεσιν. Βὴλ δὲ καὶ Ἕλληνες καλοῦσι τὸν Κρόνον, ᾧ δὴ προσῆγον οἱ πλεῖστοι θυσίαν τὰ φίλτατα. Ὁ δὲ δαγὼν, ἀλλοφύλων ξόανον ἐν Ἀσκαλῶνι καὶ Γάζῃ τιμώμενον, Τῇ δὲ λέξει τῆς ἱστορίας ὁ προφήτης ἐνέμεινεν. Ὡς γὰρ ἡ κιβωτὸς ἁλοῦσα πρὸς αὐτὸν εἰσενήνεκται, συνετρίβη παραχρῆμα πεσών. Ἀπὸ δὲ τοῦ μερικοῦ πρὸς τὸ καθόλου τῆς εἰδωλολατρείας τὸν λόγον ἀναγαγὼν, Ἐγένετο γλυπτὰ, φησὶν, αὐτῶν εἰς θηρία καὶ κτήνη. τοιαῦτα δὲ καθ' ὅλης τῆς Αἰγύπτου τὰ\n\nεἴδωλα. Ὁ δὲ Σύμμαχος, Ἐγένετο, φησὶ, τὰ εἴδωλα αὐτῶν ζώοις ἔκδοτα, ὡς ἀποῤῥιφέντα δηλονότι, καὶ λίαν κρημωμένα. Ὑπομιμνήσκει δὲ, φασί τινες, αὐτοὺς ὁ Θεὸς, ὡς τὰ μὲν αὐτοῦ μένει διηνεκῶς τελούμενα· τὰ δὲ τῶν εἰδώλων πάντα ψευδῆ, καὶ πρὸς τὸ μηδὲν διαπίπτοντα. Θεὸς γὰρ ὁ αὐτός ἐστι, γνώμῃ καὶ φύσει μεταβολὴν οὐ δεχόμενος. Καὶ ἃ προεῖπεν Ἀβραὰμ, ἐξετέλεσεν. Καὶ νῦν ἀληθὴς εἰπὼν, ὅτι Ἐμοὶ πᾶν γόνυ κάμψει, καὶ κοινὴ πᾶσι δοθήσεται δωρεά. Ἡ δὲ τῶν εἰδώλων ἀσθένεια διελέγχεται· καὶ παραδοθέντων ὑμῶν αἰχμαλωσίᾳ, ἐλεφάντων φορτία, καὶ τῶν ὑποζυγίων ἀπαγόμενα φορτίον γενήσεται. Καὶ ἄνδρες δὲ φέροντες ἐπ' ὤμων αὐτὰ κοπωθήσονται. Τί δὲ φέρων Θεὸν ἀσθενεῖ;","english":"Bel has fallen, Dagon has been shattered, their carved images have become for beasts and cattle. Take them up bound, as a burden for the weary, the exhausted, and the hungry. They are not strong together, who will not be able to be saved from war; but they themselves were led away captive, etc. Having spoken about the conversion of the Gentiles and the election of the seed of the sons of Israel, turning to the Jews he signifies the complete destruction of idolatry. Bel is also what the Greeks call Cronus, to whom most people brought as sacrifice their dearest possessions. Dagon was a carved image of the Philistines honored in Ashkelon and Gaza. The prophet adhered to the wording of the history. For as the ark, having been captured, was brought in to him, he fell and was shattered at once. Leading the discourse from the particular to the universal of idolatry, he says, Their carved images became for beasts and cattle. Such were the idols throughout all of Egypt. Symmachus says, Their idols became given over to living creatures, evidently as having been cast away and utterly thrown down. Some say that God reminds them that his own works remain forever accomplished, but all the works of idols are false and fall away to nothing. For God is the same, not admitting change in will or nature. And what Abraham foretold, he accomplished. And now he is true in saying, To me every knee shall bow, and a gift will be given in common to all. The weakness of idols is exposed; and when you have been handed over to captivity, the burdens of elephants and of beasts of burden led away will become a burden. And men carrying them on their shoulders will grow weary. But what is one carrying who is weak in God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":546,"ref":"p546","source":"Οὐκ ἄρα ταῦτα θεοί. Πῶς γὰρ ἂν καὶ ἤγετο πρὸς τῶν πολεμίων αἰχμάλωτα; πῶς δ' ἂν ταῦτα παθόντας τοὺς ἰδίους παρεῖδον προσκυνητάς; Ἄλλοι δέ φασιν ὡς ἐν ταῖς τῶν δαιμονίων πομπαῖς ἐκκομίζοντες ἱερεῖς τὰ ἀγάλματα φέροντες ἐπ' ὤμων, τὰς πλατείας ἀχθοφοροῦντες διήρχοντο. Τὸν Ἰσραὴλ δὲ διὰ τούτων ὑπομιμνήσκει καὶ τῶν ἀπαξόντων αὐτοὺς πολεμίων, ὡς τὰ εἴδωλα προσκυνήσαντας, καὶ κατὰ διάνοιαν αἰνιττόμενος, ὡς βαρὺ καὶ δυσβάστακτον ψυχαῖς τὸ τῶν δαιμόνων φορτίον, ἐπειδὰν αὐτὰς ἀσεβείᾳ καταδουλώσωνται, δίκην αἰχμαλώτων σειραῖς αὐτὰς ἁμαρτημάτων δεδεμένας ἀπάγοντες, τοῦ παρ' αὐτῶν πολέμου πέρας τοῦτο ποιούμενοι. Εἶτα καλεῖ αὐτοὺς οὐ Ἰακὼβ, ἀλλ' αὐτὸ μόνον οἶκον Ἰακὼβ, διὰ τὴν κατὰ σάρκα συγγένειαν, καὶ κατάλοιπον Ἰσραὴλ, ὡς τρύγα τινὰ καὶ περίττευμα Ἰσραήλ. Τινὲς δέ φασιν ὡς τῶν πλείστων εἰς αἰχμαλωσίαν ἀχθέντων, ὥσπερ οἶκον ἕνα καλεῖ καὶ βαρβαρικῆς ὠμότητος λείψανον. Τοῦτο γὰρ αὐτοὺς πείσεσθαι μὴ μετανοοῦντάς φησιν. Ἄλλοι δέ φασιν ὡς πρὸς τὴν τῶν εἰρημένων αὐτοὺς ἄγει συναίσθησιν. Ἰακὼβ γὰρ αὐχοῦντες εἶναι γένος τὸν ἐκείνου τρόπον ζηλοῦν εἰσιν ἄξιοι. Εἰ γὰρ καὶ λεῖμμα τυγχάνετε τοῦ Ἰσραὴλ δύο περιλειφθεῖσαι φυλαὶ (αἱ γὰρ δέκα πρὸς αἰχμαλωσίαν ἀπήχθησαν), μετανοοῦντας ὅμως οὐ περιόψομαι. Λοιπὸν αὐτοῖς ὡς ἀνόνητα μελετῶσι, τὸν νόμον ἐξ ἁπαλῶν ὀνύχων ὠνείδισεν. Δεχόμενοι γὰρ περιτομὴν ὀκταήμερον, τοῖς ἄλλοις νομίμοις ἐντρέφονται, ὡς εἰρῆσθαι διὰ τοῦτο· \"Καὶ λαοὶ ἐμελέτησαν κενά.\" Εἰδωλολατροῦντες γὰρ, προφητικῶν εἰς ἔλεγχον ἐδέοντο λόγων. Ὑμεῖς μὲν οὖν οἱ αὐτοὶ τὴν πλάνην·","english":"These, then, are not gods. For how could they be led away captive by their enemies? How could they have overlooked their own worshipers when these suffered such things? Others say that in the processions of the demons the priests carried out the images, bearing them on their shoulders, and went through the streets carrying the burden. Through these things he reminds Israel both of the enemies who will lead them away captive, since they worshiped idols, and, hinting at their thought, that the burden of the demons is heavy and hard to bear for souls, when they have enslaved them through impiety, leading them away like captives bound with the chains of sins, making this the end of the war against them. Then he calls them not Jacob, but only the house of Jacob, because of their kinship according to the flesh, and a remnant of Israel, as a kind of dregs and leftover of Israel. Some say that, since the majority were led into captivity, he calls them as it were one house and a remnant of barbarian cruelty. For he says they will suffer this if they do not repent. Others say that he brings them to a sense of what has been said. For those who boast that they are of the race of Jacob ought to emulate his manner. For even if you happen to be a remnant of Israel—the two tribes left behind (for the ten were led away into captivity)—nevertheless I will not overlook you if you repent. Finally, since they practice these things to no profit, he reproaches them with the law from their tender nails. For receiving circumcision on the eighth day, they are brought up in the other legal ordinances, so that it was said on this account: \"And the peoples have practiced vain things.\" For worshiping idols, they needed prophetic words for their refutation. You, therefore, the same ones in your error—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":547,"ref":"p547","source":"ἐγὼ δὲ ὁ αὐτὸς τὴν φιλανθρωπίαν, τὴν ὑμετέραν ἀεὶ σωτηρίαν ζητῶν, καὶ παιδεύσας ὑμᾶς αἰχμαλωσίᾳ, πάλιν ἀνήσω δεσμοῦ. Ὡς γὰρ ἰατρὸς ἀγαθὸς νῦν μὲν ἀπειλαῖς αὐτοὺς, νῦν δὲ πάλιν ἀγαθῶν ὑποσχέσεσιν ἁρπάσαι πειρᾶται τοῦ διαβόλου χειρῶν. εʹιαʹ. Τίνι με ὡμοιώσατε; ἴδετε, τεχνάσασθε, οἱ πλανώμενοι, καὶ οἱ συμβαλλόμενοι χρυσίον ἐκ μαρσιππίου, καὶ ἀργύριον ἐν ζυγῷ στήσουσιν ἐν σταθμῷ· καὶ μισθωσάμενοι χρυσίον, ἐποίησαν χειροποίητα, καὶ κύψαντες προσκυνοῦσιν αὐτοῖς. Αἴρουσιν αὐτὸ ἐπὶ τοῦ ὤμου, καὶ πορεύονται9. κ.τ.λ. Ἐγὼ μὲν περὶ ὑμᾶς, φησὶ, τοιοῦτό εἰμι. Ὑμεῖς δὲ λογίσασθε πρὸς ὅσην ἀσεβείας ἀτοπίαν ἐκπίπτετε, τὸν ἀσώματον εἰκόσι θνητῶν ὑποβάλλοντες· χρυσίον καὶ ἀργύριον συνεισφέροντες, ὕλῃ, καὶ πλάσει τιμᾷν τὴν θείαν φύσιν ἡγούμενοι. Πρὸς τοῦτο ποίαν ἀπολογίαν τετεχνασμένην εὑρήσετε; Τῆς οὖν ἐμῆς ποτε θεότητος πρὸς ἔννοιαν ἀνανήψατε, ὡς ἀΐδιος καὶ μόνος ἐγώ. Καὶ τούτου τεκμήριον τὸ διὰ τῶν ἐμῶν προφητῶν προαγορεύειν τὰ μέλλοντα χρόνοις ὕστε ρον ἐπιτελεῖσθαι μακροῖς, ὧν τὰ μὲν ἤδη πεποίηκα, τὰ δὲ καὶ ποιήσω, διὰ τοῦ καλεῖν πετεινῶν δίκην τοὺς ἐμοὺς ὑπηρέτας ἀγγέλους, τά τε λειτουργικὰ πνεύματα τὰ πρὸς διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν. Οἱ δὲ λοιποὶ ἐξέδωκαν, καλῶν ἀπὸ ἀνατολῶν ὄρνιν, ἀπὸ γῆς πόῤῥωθεν ἄνδρα βουλῆς μου. Δηλοῖ δὲ τὸν Χριστὸν ὃν ἀνακεκλῆσθαί φησιν ἐκ γῆς πόῤῥωθεν, τῶν τοῦ ᾅδου δηλονότι μυχῶν, δι' οὗ πληρώσειν τὰς ἐπαγγελίας φησίν. Ἄλλοι δὲ πετεινὸν ἔφασαν τὸν Βαβυλώνιον, περὶ οὗ φησιν Ἐζεκιήλ·","english":"But I, the same one, seeking your salvation always in my love for humanity, and having disciplined you by captivity, will again release you from bondage. For like a good physician, now by threats, now again by promises of good things, he tries to snatch them from the hands of the devil. 15. To whom have you likened me? See, devise, you who are led astray, and those who weigh out gold from a pouch, and they will set silver in a balance by weight; and having hired gold, they made handcrafted things, and bowing down they worship them. They lift it onto the shoulder and carry it. And so on. He says: I am like this toward you. But you, consider into how great an absurdity of impiety you fall, subjecting the incorporeal to images of mortal beings, contributing gold and silver, thinking to honor the divine nature by matter and molding. For this, what defense, cunningly devised, will you find? Therefore awake to the thought of my divinity, that I alone am eternal. And the proof of this is foretelling through my prophets the things that are to be accomplished in long times afterward, of which I have already done some and will do others, by calling my servants the angels like birds, and the ministering spirits sent for service because of those who are to inherit salvation. But the rest gave forth: calling a bird from the east, a man of my counsel from a land far off. He makes clear the Christ, whom he says has been called back from a land far off, evidently from the recesses of Hades, through whom he says he will fulfill the promises. But others said the bird was the Babylonian, about whom Ezekiel says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":548,"ref":"p548","source":"\"Ὁ ἀετὸς ὁ μέγας, ὁ μεγαλοπτέρυγος,\" καὶ τὰ ἑξῆς. Ἅπερ ἐξηγούμενός φησιν· \"Οὐκ ἐπίστασθε τί ἐστι ταῦτα; ὅτ' ἂν ἔλθῃ βασιλεὺς\n\nΒαβυλῶνος ἐπὶ Ἱερουσαλὴμ καὶ λήψεται τὸν βασιλέα αὐτῆς, καὶ τοὺς ἄρχοντας αὐτῆς,\" καὶ τὰ μετὰ ταῦτα· τούτους γὰρ ἐκλεκτὰ τῆς κέδρου προκέκληκε διὰ τῆς παραβολῆς. Ἔλεγεν δὲ βασιλέα τὸν Σεδεκίαν, ὃν αἰχμάλωτον εἴληφεν. Ἄλλοι δὲ πετεινὸν εἰρῆσθαι τὸν Κῦρόν φασιν. Τὸ δὲ ἔκτισα, τοῦτ' ἔστι κατεσκεύασα, κακὰ δηλονότι κακωτικά. Εἰ δὲ καὶ μηδεὶς εὑρεθῇ τοὐμὸν θέλημα μετιὼν, τὸν Υἱὸν ἀποστελῶ τὸν ἐμὸν τὴν πατρικὴν πληροῦντα βουλήν. ΚΕΦΑΛ. ΜΖʹ. αιεʹ. Κατάβηθι, κάθισον ἐπὶ τὴν γῆν, παρθένος θύγατερ Βαβυλῶνος. Εἴσελθε εἰς τὸ σκότος, θύγατερ Χαλδαίων, ὅτι οὐκ ἔτι προσθήσῃ κληθῆναι ἁπαλὴ καὶ τρυφερά. Λάβε μύλον, ἄλεσον ἄλευρον, ἀποκάλυψαι τὸ κατάλυμμά σου, ἀνάσυρε τὰς πολιὰς, ἀποκάλυψαι τὰς κνήμασ9, κ.τ.λ. Καὶ ταῦτα πρὸς τοὺς ἐξ Ἰσραὴλ, οἷς ἔλεγε, \"Τίνι με ὡμοιώσατε;\" Ἐκεῖ μὲν οὖν πλανωμένους εἶπεν αὐτοὺς, ἐνταῦθα δὲ ἀπολωλεκότας τὴν καρδίαν. Ἀνθ' οὗ Σύμμαχος ἐξέδωκεν, οἱ σκληροκάρδιοι. Καθ' ἑκάτερον δὲ παρίσταται τὸ τῆς γνώμης ἀναίσθητον. Διὸ πρὸς εἰδωλολατρείαν ἐτράποντο. Ἀλλ' ὅμως ἐλεῶν αὐτοὺς ὁ Θεὸς ὑποσχέσεσι καλαῖς ἀνακαλεῖται πρὸς σύνεσιν μακρυνθέντας δικαιοσύνης, τοῦτ' ἔστι Θεοῦ. Ἀπειρήκεσαν γὰρ ταῖς ψυχαῖς ἁλούσας ὁρῶντες ἐγκείμενον, ματαίας τοῦ Θεοῦ τὰς ἐπαγγελίας ἐνόμιζον. Διὸ τὴν κατὰ Βαβυλῶνος αὐτοὺς εὐαγγελίζεται δίκην. Ἐκόλασε γὰρ τοὺς ἐξ Ἰσραὴλ ὁ Θεὸς οὐ μισῶν σωτηρίαν δὲ αὐτοῖς μνηστευόμενος, ὡς καὶ τῶν ἰατρῶν οἱ τέμνοντές τε καὶ καίοντες·","english":"The great eagle, the one with great wings,\" and what follows. Explaining these things, he says: \"Do you not know what these things are? When the king of Babylon comes against Jerusalem and takes its king and its rulers,\" and what follows after these; for by the parable he has called these the choicest of the cedar. He meant Zedekiah as the king, whom he took captive. But others say that Cyrus was called a bird. And \"I created,\" that is, I prepared, evils, clearly afflictive evils. And if no one is found pursuing my will, I will send my Son to fulfill the Father's plan. CHAPTER 47. 15. Come down, sit on the ground, virgin daughter of Babylon. Enter into darkness, daughter of the Chaldeans, because you shall no longer be called tender and delicate. Take a millstone, grind flour, uncover your veil, lift up your gray hairs, uncover your legs, etc. And these things are said to those from Israel, to whom he said, \"To whom have you likened me?\" There, then, he called them wandering, but here, having lost their heart. In place of which Symmachus rendered, \"the hard-hearted.\" And in either case the insensitivity of their mind is established. Therefore they turned to idolatry. But nevertheless God, having mercy on them, calls them back through good promises to understanding, having been far removed from righteousness, that is, from God. For they had grown weary in their souls, seeing those taken captive oppressed, and they considered God's promises vain. Therefore he proclaims to them the judgment against Babylon. For God punished those from Israel not hating them but wooing salvation for them, as also among physicians those who cut and cauterize;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":549,"ref":"p549","source":"ἐπεὶ καὶ πᾶσα κόλασις πρὸς ὄνησιν ἐπιφέρεται. Συναναπλέκει δὲ τῇ τῆς μερικῆς σωτηρίας ὑποσχέσει καὶ τῆς γενικωτάτης τὴν δήλωσιν. Ἡ μὲν γὰρ διὰ Κυρίου λύτρωσις, μερικὴ, ἡ δὲ διὰ Χριστοῦ, πάντων ἀνθρώπων. Τὸ δὲ, οὐ μὴ Βραδύνω, παρέοικε τῷ· \"Ἔτι μικρὸν ὁ ἐρχόμενοι ἤξει, καὶ οὐ χρονιεῖ,\" 2444 καὶ Σιὼν τὴν Ἐκκλησίαν νοήσομεν, ἐν ᾗ τὴν αὐτοῦ σωτηρίαν ἐν δόξῃ δεχόμεθα ὅσοι τελοῦμεν εἰς τὸν νοητὸν Ἰσραὴλ, εἰ Θεὸν ὁρῶντα σχήσομεν νοῦν εἰς τέκνα τελοῦντες κατ' ἐπαγγελίαν τοῦ Ἀβραάμ. Ὁ δὲ Σύμμαχος ἐξέδωκα· Δώσω ἐν Σιὼν σωτήριον, καὶ τῷ Ἰσραὴλ δόξαν. Ταῦτα μὲν οὖν διὰ φιλανθρωπίαν δώσω, φησὶ, τῷ Ἰσραήλ· τὴν δὲ δικαιοσύνην ἐνδείξομαι τὴν ἐμὴν, τοῖς ὑπὲρ τὸ δέον ὑμᾶς τιμωρησαμένοις ἐπεξιὼν, ὧν δὴ ταπεινώσω τῆς βασιλείας τὸ ὕψος. Ἐμεγαλαύχουν γὰρ ἐπὶ μακροῖς χρόνοις τῶν ἐθνῶν δυναστεύοντες. Τὴν δὲ βασιλείαν προσωποποιήσας, θυγατέρα Βαβυλῶνος ἐκάλεσεν, καὶ παρθένον ὡς, καλλωπιζομένην ἐν ἀκμῇ τῆς δυνάμεως, καὶ τὴν ἐξ ὕψους αὐτῇ προσέταξε κάθοδον. Τινὲς δὲ τὰς θυγατέρας τῶν Βαβυλωνίων ἢ καὶ τὰς γυναῖκας οὕτως εἰρῆσθαί φησιν, ὧν τὴν ὑπὸ Μήδων διέγραψεν ἅλωσιν, καὶ τὴν εἰς δουλείαν ἀπαγωγήν. Ὧν ἡ κατάβασις δηλοῖ τὴν ἐκ δόξης καὶ τρυφῆς, ἐλευθερίας τε καὶ πλούτου πρὸς τἀναντία μεταβολήν. Τῆς οὖν παρθένου σκότος τὴν ἀνήκεστον ἐκάλεσε συμφοράν. Τὸν νοῦν γὰρ ἀεὶ λύπη καὶ φόβος σκοτοῖ. Ἁπαλὴν δὲ καὶ τρυφερὰν διά τε τὴν δίαιταν καὶ τὸν Ὑπερβάλλοντα κόσμον ἣ τῆς βασιλείας, ἢ τῶν γυναίων καλεῖ. Παρ' οἷς γὰρ τὸ μάχιμον ἐκοσμεῖτο χρυσῷ, καὶ τοῖς εὐωδεστάτοις κατεχρίετο μύροις, τί ἄν τις εἴποι τὰ γύναια;","english":"Since every punishment is brought on for benefit. And along with the promise of partial salvation, he also interweaves the declaration of the most general salvation. For the redemption through the Lord is partial, but the redemption through Christ is of all men. And the phrase, \"I will not delay,\" resembles that: \"Yet a little while, and he who is coming will come, and will not tarry,\" and we shall understand Zion as the Church, in which we receive his salvation in glory, as many of us as are counted into the spiritual Israel, if we shall keep a mind that sees God, being counted as children according to the promise of Abraham. But Symmachus rendered it: \"I will give salvation in Zion, and glory to Israel.\" These things, then, he says, I will give to Israel through loving-kindness; but I will display my righteousness, proceeding against those who punished you beyond what was due, whose lofty kingdom I will indeed bring low. For they boasted greatly, having ruled over the nations for long ages. And having personified the kingdom, he called it a daughter of Babylon, and a virgin, as one adorned in the prime of her power, and he commanded her descent from on high. But some say that the daughters of the Babylonians, or even the women, were spoken of in this way, whose capture by the Medes he described, and their being led away into slavery. Their descent signifies the change from glory and luxury, freedom and wealth, to the opposite. So he called the darkness of the virgin her incurable calamity. For grief and fear always darken the mind. And he calls her tender and delicate, both because of her manner of life and the exceeding adornment of the kingdom, or of the women. For among those with whom the warrior was adorned with gold and anointed with the most fragrant myrrhs, what would one say of the women?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":550,"ref":"p550","source":"Καὶ καθημένην, ὡς ἐπὶ βασιλίδος φησίν. Ἅπερ ἀποθεμένη, φησὶ, μυλωθρίδος δίκην θεραπαίνης, τοῖς ἁλοῦσι δουλεύσει. Καὶ τὸ κατάλυμμα δὲ τὸ ἐκ διαφόρου κόσμου περιελοῦσα τῆς κεφαλῆς ἀποτίθετο. Τὸ δὲ τῶν πολιῶν, ἢ ὡς ἐπὶ χρονίου βασιλείας εἶπεν, ἢ τὴν ὠμότητα τῶν εἰρηκότων δηλῶν, ὡς μηδὲ γυναικὸς πρεσβύτιδος φείσασθαι. Ἀντὶ δὲ τοῦ, Ἀποκάλυψαι τὸ κατακάλυμμά σου, Σύμμαχος, Κάλυψαι τὰ ὦτα, φησὶν, ἀντὶ δὲ τοῦ, Τὸ δίκαιον ἐκ σοῦ λήψομαι· οὐκέτι μὴ παραδῶ ἀνθρώποις, ἐξέδωκεν· Ἐκδίκησίν σου λήψομαι, καὶ οὐκ ἀντιστήσεται ἐν ἐμοὶ ἄνθρωπος. Ἀντὶ δὲ τοῦ, ὁ ῥυσάμενός σε Κύριος Σαβαώθ; Ἀκύλας, ἀγχιστεύων ἡμῶν Κύριος. Ταῦτα κατὰ σοῦ, φησὶν, ὥρισεν ὁ ἡμέτερος Κύριος λυτρούμενος ἡμᾶς, δηλονότι τὴν εἰς πολεμίους ἀπαγωγὴν, καθ' ἣν ἔδει διελθεῖν ἀνασυρομένην καὶ τοὺς ἐν μέσῳ τυγχάνοντας ποταμούς. Ὅτι δὲ δικαίως πέπονθε, καὶ προφήτης ἐδήλωσεν ἕτερος εἰπών· \"Καθὼς ἐποίησεν, ποιήσω αὐτῇ·\"\n\nκαὶ πάλιν· \"Καθὼς ἐποίησας, οὕτως ἔσται τὸ ἀνταπόδομά σου.\" Καὶ καθόλου δέ φησιν ἡ Γραφή· \"Οὐαὶ τῷ ἀνόμῳ. Πονηρὰ κατὰ τὰ ἔργα τῶν χειρῶν αὐτοῦ συμβήσεται αὐτῷ.\" Τὸ δὲ, Οὐκέτι μὴ παραδῶ σε ἀνθρώποις, κατὰ τοὺς Ἑβδομήκοντα, δηλοῖ τὸ μηκέτι τοιούτοις ἀπανθρώποις παραδοθήσεσθαι. Ἵσως δὲ καὶ αὐτοῖς λέγει τοῖς πάλαι νικήσασι· τοῦτο δὲ πρὸς τὸν Ἰσραὴλ ῥηθὲν παρεμβέβληται. Εἶτα πάλιν πρὸς τὴν Χαλδαίαν φησὶ, Κάθισον κατανενυγμένη, ἢ κατὰ Σύμμαχον, σιωπῶσα· ἡ γὰρ οὕτω μεγάλαυχος, καὶ ὡς οἰκέται χρωμένη τοῖς ἔθνεσιν, μετάγνωθι λοιπὸν ἐφ' οἷς ἔπραξας, τοσούτῳ σκότῳ παιδείας ἐκδιδομένη.","english":"And \"sitting,\" he says, as of a queen. These things, he says, having laid aside, like a servant woman at the mill, she will serve those who have been captured. And the veil, woven from various ornaments, she removed and laid aside from her head. And the mention of gray hairs, either he spoke it as of a long-established kingdom, or indicating the cruelty of those who spoke, so as not even to spare an elderly woman. And instead of \"Uncover your veil,\" Symmachus says, \"Cover your ears\"; and instead of \"I will take justice from you; I will no longer deliver you to men,\" he rendered: \"I will take vengeance for you, and no man shall stand against me.\" And instead of \"the Lord Sabaoth who delivered you,\" Aquila has, \"the Lord who is our near kinsman.\" These things, he says, our Lord has decreed against you, redeeming us—clearly from the leading away into captivity, through which it was necessary to pass, being dragged away and crossing the rivers that lie in between. And that she has suffered justly, another prophet also made clear, saying: \"As she has done, I will do to her\";\n\nand again: \"As you have done, so shall your recompense be.\" And in general the Scripture says: \"Woe to the lawless man. Evils according to the works of his hands shall befall him.\" And the phrase, \"I will no longer deliver you to men,\" according to the Seventy, signifies that she will no longer be delivered to such inhuman men. Perhaps he speaks also to those who conquered long ago; but this, having been spoken to Israel, has been inserted. Then again he says to Chaldea, \"Sit down, deeply bowed,\" or according to Symmachus, \"silent\"; for she who was so greatly boastful, and who treated the nations as slaves, repent now for what you have done, being given over to such great darkness of discipline.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":551,"ref":"p551","source":"Τὸ δὲ ἰσχὺς βασιλείας, δέσποινα βασιλειῶν ἐξέδωκε Σύμμαχος, καὶ τὴν αἰτίαν ἐπήγαγεν, διδάσκων ὡς οὐ δεῖ τοῖς ὑπὸ Θεοῦ ταπεινουμένοις ἐπεμβαίνειν, οὓς ἐγχωρεῖ παιδευθέντας ἐλεηθῆναι. Συνωδὰ δὲ τούτοις καὶ Ζαχαρίας φησίν· \"Ἐζήλωκα τὴν Ἱερουσαλὴμ ζῆλον μέγαν, καὶ θυμῷ μεγάλῳ ὀργίζομαι ἐγὼ ἐπὶ τὰ ἔθνη τὸ συνεπιτιθέμενα· ἀνθ' ὧν ἐγὼ μὲν ὠργίσθη ὀλίγα, αὐτοὶ δὲ συνεπέθεντο εἰς κακά.\" Σὺ δὲ, φησὶ, καὶ διηνεκῶς βασιλεύειν ὑπείληφας, παιδεύων ταῖς παρούσαις εὐπραγίαις μὴ πεποιθέναι, προορᾷν δὲ τὰ ἔσχατα, καὶ τὰς ὕστερον ἐσομένας μεταβολάς. Ταῦτα δὲ τῆς ὑπερηφανίας τῶν ἐν αὐτῇ βασιλευσάντων ὑπῆρχεν. Ὑφ' ἕνα δὲ αὐτῇ καιρὸν ἀπειλεῖ ἀνδρὸς στέρησιν τοῦ καθ' ὃν ἤλω βασιλεύοντος χρόνον, καὶ τέκνων τῶν ὑπ' αὐτῆς βασιλευομένων, ἢ καὶ τῶν αὐτῆς οἰκητόρων ἐν τῇ μάχῃ πεσόντων. Οὐ διὰ τὰ προλεχθέντα δέ σοι ταῦτα συμβήσεται μόνον· ἀλλ' ὅτι καὶ τὰς ἐλπίδας ἐν ἐπῳδαῖς ἔθου καὶ φαρμακείαις. Προλεγόντων γάρ σοι νίκην τῶν αὐτὰ μετιόντων, πρὸς ὄγκον ἀρθεῖσα φρονήματος, ὁμοῦ καὶ τῇ δυνάμει θαῤῥοῦσα, καὶ τὴν ἀρχὴν οὐκ οἰομένη κρείττω φανεῖσθαι τὴν Περσικὴν, ἔφασκες· Ἐγώ εἰμι, καὶ οὐκ ἔστιν ἑτέρα, ταῖς ἐκ δαιμόνων μαντείαις, καὶ ταῖς ἐξ ἄστρων θαῤῥήσασα. Καὶ τὴν ἐπὶ δαίμοσιν ἐλπίδα πορνείαν καλεῖ. Ἀποστατικὴ γάρ ἐστι Θεοῦ. Πᾶσι γὰρ ἀνθρώποις ἡ πρὸς Θεὸν οἰκείωσις κτὰ φύσιν, ἡ δὲ πρὸς δαίμονας ἀλλοτρία, τὴν τούτων πρὸς ἀνθρώπους συνουσίαν διὰ γοητείας ἐπαγομένη. Διὸ καὶ Παῦλος τῇ φαρμακείᾳ συνάπτει τὴν εἰδωλολατρείαν λέγων·","english":"But Symmachus rendered \"strength of a kingdom\" as \"mistress of kingdoms,\" and he added the reason, teaching that one must not trample upon those humbled by God, since it is possible for them, once disciplined, to be shown mercy. And in agreement with these things Zechariah also says: \"I have been jealous for Jerusalem with a great jealousy, and with great wrath I am angry against the nations that join in attacking; because I was angry but a little, but they joined in attacking for evil.\" But you, he says, have supposed that you will reign even continually, teaching that one must not trust in present prosperities, but look ahead to the last things, and to the changes that will come afterward. And these things were the result of the arrogance of those who reigned in her. And at one time he threatens her with the loss of a man—of the king during the time in which she was captured—and of the children who were ruled by her, or also of her own inhabitants who fell in battle. And these things will happen to you not only because of what has been said before, but also because you placed your hopes in incantations and sorceries. For when those who pursued these things foretold victory to you, you were lifted up to a swelling of pride, at once trusting also in your power, and not thinking that the Persian rule would appear stronger, you said: \"I am, and there is no other,\" having trusted in the divinations from demons and in those from the stars. And the hope placed in demons he calls fornication. For it is an apostasy from God. For for all human beings, kinship with God is according to nature, but kinship with demons is alien, bringing about their intercourse with human beings through sorcery. Therefore Paul also joins idolatry to sorcery, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":552,"ref":"p552","source":"\"Εἰδωλολατρεία, φαρμακεία.\" Οὐ τοίνυν οὔτε Χαλδαίοις οὔθ' ἑτέροις τὸ εἰδωλολατρεῖν συγγνωστὸν, ἀλλ' ὀλέθριον. Ἔσται οὖν, φησὶν, ἡ πορνεία σου εἰς αἰσχύνην, ὅτ' ἂν ἡ ἐπὶ δαίμοσιν ἐλπὶς διαπέσῃ, ὧν ἡ ἰσχὺς, ἀσθένεια, μήτε προλέγειν ἐχόντων, ὡς ἐγώ σοι ταῦτα, μήτε βοηθεῖν δυναμένων. Ἀντὶ δὲ̀ τοῦ, Γνῶθι ὅτι ἡ σύνεσις τούτων ἔσται, καὶ ἡ πορνεία σοι αἰσχύνη, Σύμμαχός φησι· Καὶ ἡ γνῶσίς σου αὕτη ἐξηπάτησέν σε. Σύνεσιν δὲ καλεῖ τὴν σοφίαν τῶν μάντεων. Διό φησι, Καὶ οὐ μὴ γνῷς ἐκ μαντείας τὸν ἐπερχόμενον ὄλεθρον, ὃν καὶ βόθυνον καλεῖ, τὸ ἄφυκτον τῶν ἐμπεπτωκότων δηλῶν. Παρίστησι δὲ Δανιὴλ ὅπως παρὰ Χαλδαίοις διέπρεπον μάγοι τινὲς, καὶ Γαζαρηνοὶ, καὶ φαρμακοὶ, καὶ οἱ τὰ τοιαῦτα σοφοὶ (οὕτω γὰρ αὐτοὺς ἐκάλουν), οἳ καὶ εὐδοκίμουν παρὰ τῷ βασιλεῖ, ὡς δι' αὐτῶν κατορθουμένης τῆς βασιλείας, οὕς φησι καταλήψεσθαι τὴν διὰ πυρὸς τιμωρίαν, ἡνίκα πυρίκαυστος καὶ ἡ πόλις γενήσεται, μηδὲ αὐτοῖς βοηθεῖν δυναμένους. Τινὲς δὲ κατ' εἰρωνείαν τὸν λόγον πρὸς τὴν Χαλδαίαν ἐδέξαντο. ἔχεις ἄνθρακας πυρὸς, ὅ ἐστι Θερμοὺς ἄνδρας καὶ ζέοντας, τοὺς περὶ ὧν ὁ λόγος, ὅτ' ἂν ἐπ' αὐτοῖς καθίσῃς, ὅ ἐστιν ἐπαναπαύσῃ. Αὐτοὶ γὰρ ἔσονταί σοι βοήθεια. Ἤγουν ἄνθρακας, τὰς ἐπιστρεπτικὰς καὶ ὠφελίμους τιμωρίας καλεῖ. Ἐπιστραφείσῃ γάρ σοι, φησὶν, ἔσται τὰ τῆς τιμωρίας πρὸς ἀγαθοῦ τῆς παρ' ἐμοῦ τυγχανούσης Βοηθείας, εἰ καὶ τὸν πρὸ τοῦ χρόνον εἰς ματαιοπονίαν ἀνάλωσας. Ταῦτα δὲ φησὶν, ἔσται καὶ καθ' ἕκαστον τῶν ἀνθρώπων. Δι' ἑαυτοὺς τὰρ πλανηθέντες ἕξουσι τιμωρίαν, ἣν οὐ φεύξῃ μὴ μετανοήσασα.","english":"Idolatry, sorcery.\" Therefore idolatry is not excusable for the Chaldeans or for others, but is destructive. \"It shall be,\" he says, \"that your fornication will be for shame,\" when the hope placed in demons falls through—demons whose strength is weakness, since they can neither foretell, as I do these things to you, nor are they able to help. But in place of \"Know that their understanding shall be, and your fornication shall be for shame,\" Symmachus says: \"And this knowledge of yours has deceived you.\" And he calls the wisdom of the seers \"understanding.\" Therefore he says, \"And you shall surely not know from divination the coming destruction,\" which he also calls a pit, indicating the inescapability of those who have fallen into it. And Daniel shows how certain magi, Gazarenes, sorcerers, and those wise in such matters (for so they called them) were distinguished among the Chaldeans, who were also held in esteem by the king, as though the kingdom were kept upright through them; he says that they will receive the punishment through fire, when the city too shall be burned with fire, being unable even to help themselves. But some have taken the passage ironically, as addressed to the Chaldean woman: you have coals of fire, that is, hot and boiling men—those of whom the account speaks—when you sit upon them, that is, rest upon them. For they themselves shall be a help to you. That is, he calls the corrective and beneficial punishments \"coals.\" For when you have turned back, he says, the things of punishment shall be for good, since the help from me is obtained, even if you consumed the time before in vain labor. And he says these things shall also be for each one of men. For those who have gone astray on their own account will have punishment, which you shall not escape unless you repent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":553,"ref":"p553","source":"Τὸ δὲ ἐκοπίασας, ἀντὶ τοῦ ἠσθένησας. Μεταβαλοῦσα γὰρ εἰς δαίμονας ἀπὸ Θεοῦ τὴν λατρείαν εὐάλωτος γέγονας. Ἀντὶ δὲ τοῦ· Ἐκοπίασας ἐν τῇ μεταβολῇ σου, καὶ τὰ ἑξῆς· οἱ λοιποί φασιν, Οἱ ἔμποροί σου ἀπὸ νεότητός σου. Ἕκαστος εἰς τὸ πέραν ἑαυτοῦ ἐπλανήθησαν, ἐξ ὧν οὐδεὶς εὕρηταί σοι σωτήρ. Διὸ οὐκ ἔστιν ὁ σώζων σε,\n\nκατὰ Σύμμαχον. Τινὲς δὲ τὸ, Ἄνθρωπος καθ' ἑαυτὸν ἐπλανήθη, σοὶ δὲ οὐκ ἔσται σωτηρία, οὕτως ἑρμήνευσαν, ὡσεὶ ἔλεγεν· Πολλοὶ τῶν ἀνθρώπων ἀνθρωπίνως ἐπλανήθησαν, συμμέτρως ἀποστάντες Θεοῦ πάθεσιν ὑπενεχθέντες σαρκός· σὺ δὲ εἰς τοῦτο προέβης ἀνοσιότητος, ὡς μηδένα σοι σωτηρίας τόπον περιλειφθῆναι. ΚΕΦΑΛ. ΜΗʹ. αιαʹ. Ἀκούσατε ταῦτα, οἶκος Ἰακὼβ, οἱ κεκλημένοις ἐπὶ τῷ ὀνόματι Ἰσραὴλ, καὶ ἐξ Ἰούδα ἐξελθόντες. Οἱ ὀμνύοντες τῷ ὀνόματι Κυρίου Θεοῦ Ἰσραήλ. Μιμνησκόμενοι οὐ μετὰ ἀληθείας, οὐδὲ μετὰ δικαιοσύνης, καὶ ἀντεχόμενοι τῷ ὀνόματι τῆς πόλεως τῆς ἁγίας, καὶ ἐπὶ τῷ Θεῷ Ἰσραὴλ ἀντιστηριζόμενοι9, κ.τ.λ. Τὰ κατὰ Βαβυλωνίων εἰπὼν, ἐλεγκτικῶς πρὸς Ἰουδαίους φησὶν, ὡς Διὰ τὸ παρ' ἐμοὶ δίκαιον ἐκείνους μετέρχομαι, οὐχ ὅτι βοηθείας ὑμεῖς ἄξιοι καθεστήκατε. Οἶκον γὰρ καλεῖ Ἰακὼβ, ὡς καὶ τῆς τοῦ προπάτορος ἀναξίους ἐπωνυμίας, καὶ ψιλῆς τοῦ Ἰσραὴλ προσηγορίας μετέχοντας, καὶ σπέρματος Ἰούδα σωματικοῦ. Τοῦτο γὰρ ἐξ ὕδατος. Ὡς βασιλικῷ δὲ γένει τὸν Ἰούδαν ἐπέγραψεν.","english":"But \"you have labored\" is used in place of \"you have grown weak.\" For having turned your service from God to demons, you have become easily captured. And in place of \"You have labored in your turning,\" and what follows, others say: \"Your merchants from your youth. Each one wandered off to his own side, from among whom no savior has been found for you. Therefore there is no one who saves you,\"\n\naccording to Symmachus. But some have interpreted \"A man has wandered off by himself, but for you there will be no salvation\" as if he were saying: Many people have wandered off in a human way, having fallen away from God in a measured manner, carried along by the passions of the flesh; but you have advanced to such a degree of impiety that no place of salvation has been left for you. CHAPTER 48. 11. \"Hear these things, house of Jacob, you who are called by the name of Israel, and who have come out from Judah. You who swear by the name of the Lord God of Israel. Remembering not with truth, nor with righteousness, and clinging to the name of the holy city, and supporting yourselves upon the God of Israel,\" etc. Having spoken the things against the Babylonians, he says to the Jews by way of reproof, that it is because of the justice that is with me that I pursue those men, not because you have been established as worthy of help. For he calls Jacob a house, as being unworthy even of the title of the forefather, and as sharing only in the bare name of Israel, and of the physical seed of Judah. For this is from water. And he inscribed Judah as of royal lineage.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":554,"ref":"p554","source":"Ὥσπερ δὲ ψευδῶς ἐλέγοντο ταῦτα τῶν ὀνομάτων ὅντες ἀνάξιοι, οὔτως ὀμνύντες καὶ μεμνημένοι τοῦ Θεοῦ Ἰσραὴλ, τοῖς χείλεσιν αὐτὸν ἐτίμων, ἀφεστηκότες αὐτοῦ τῇ καρδίᾳ, καὶ μάτην ἐδόκουν ἐπὶ Κυρίῳ στηρίζεσθαι, ἀντεχόμενοι πόλεως ἀνακειμένης αὐτῷ. Μετὰ γὰρ τὸν Ἐζεκίαν, Μανασσῆς αὐτοὺς εἰς πᾶσαν ἀσέβειαν ἔτρεψεν, καὶ ἐν αὐτῷ καθίδρυσεν ἄγαλμα τῷ θείῳ ναῷ. Διό φησι πρὸς αὐτούς· \"Τί ἡ ἠγαπημένη ἐν τῷ οἴκῳ μου ἐποίησε βδέλυγμα;\" πολλαῖς τε προφητείαις ὠνείδισεν αὐτοῖς τὴν ἀσέβειαν. Διὸ πλείσταις αὐτοὺς πρὸς εὐσέβειαν ἀνακαλεῖ παρακλήσεσιν. Καὶ ὁ Σωτὴρ δὲ αὐτοὺς ἐπὶ σωματικῇ συγγενείᾳ φρονοῦντας ἐξήλεγχε, λέγων· \"Εἰ τέκνα τοῦ Ἀβραὰμ ἦτε, τὰ ἔργα τοῦ Ἀβραὰμ ἐποιεῖτε ἄν.\" Καὶ νῦν δὲ συνεχῶς αὐτοὺς ἐκ τῶν πατέρων καλεῖ, τῆς ἐκείνων ἄγων εὐσεβείας εἰς μνήμην, ὡς ἂν ἀπωλείας μὴ ἑαυτοῖς τε καὶ τῇ πόλεις παραίτιοι γένωνται. Θεὸν δὲ δείκνυσιν αὐτὸν προθεσπίζοντα, οὐκ ἐπιδεικτικῶς, ἀλλ' ὠφελῶν, ἵνα μὴ τοῖς εἰδώλοις ἐπιγράφωσι τὰ συμβαίνοντα, καὶ ὡς ἂν προγνόντες μετανοήσωσιν· ἠδύνατο γὰρ καὶ σιωπῶν τιμωρήσασθαι Βαβυλωνίους. Καὶ τῷ Φαραὼ γὰρ προλέγων ἐπέφερεν· \"Ἵνα γνῷ τὸν ἐπάγοντα.\" Γνῶτε οὖν, ὦ ἄπιστοι, φησὶν, ὡς ὅσα διὰ τῶν πρόσθεν ἐθέσπισα προφητῶν, ὡς εἰς ἀκοὰς πολλὰς τοὺς λόγους ἐλθεῖν, εἰς ἔργον ἐξέβη. Θεοῦ γὰρ μόνον τὸ προλέγειν· καὶ μάτην ὁ Μανασσῆς διὰ μαντείας εἰδέναι σπουδάζει τὰ μέλλοντα· ἃ δὲ προέφην, φησὶν, εἰ καὶ μὴ προσέδοκας, ἀλλ' οὖν ἐξάπινα γέγονεν. Πρότερα δέ τινες τὴν αἰχμαλωσίαν εἰρήκασι, μεθ' ἥν ἐστι τὰ τῇ Βαβυλωνίᾳ συμβάντα δεινά.","english":"But just as they were falsely called these names, being unworthy of them, so swearing by God and remembering the God of Israel, they honored him with their lips while standing apart from him in their heart, and they vainly seemed to be established in the Lord, clinging to a city consecrated to him. For after Hezekiah, Manasseh turned them to every impiety, and in him established an idol in the divine temple. Therefore he says to them: \"What has the beloved done in my house, an abomination?\" And through many prophecies he reproached them for their impiety. Therefore he calls them back to piety with very many exhortations. And the Savior also refuted them for thinking on the basis of physical kinship, saying: \"If you were children of Abraham, you would do the works of Abraham.\" And now he calls them continually from their fathers, leading them to the memory of their piety, so that they might not become the cause of destruction for themselves and for the city. And he shows that he foretells it, not for display, but for their benefit, so that they might not ascribe what happens to idols, and so that having foreknown they might repent; for he could have punished the Babylonians even in silence. For he also brought it upon Pharaoh by foretelling: \"So that he might know the one who brings it.\" Know, then, O unbelievers, he says, that as many things as I ordained through the prophets before, so that the words might come to many ears, have come to fulfillment. For it is God's alone to foretell; and Manasseh vainly strives to know the future through divination; but what I foretold, he says, even if you did not expect it, nevertheless happened suddenly. Some have called the captivity earlier, after which are the evils that befell Babylonia.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":555,"ref":"p555","source":"Ὡς ἀκαμπεῖ δὲ, φησὶ, καὶ ἀναισχύντῳ προεῖπον, καίπερ εἰδὼς, ὡς καὶ οὕτως εἰδώλοις τὴν τῶν συμβησομένων Βαβυλωνίοις ἐπιγράψει αἰτίαν. Ἐπεὶ, καὶ τῆς Ἱερουσαλὴμ ἁλούσης, αἱ περιλειφθεῖσαι γυναῖκες, κωλύοντος Ἱερεμίου κατελθεῖν εἰς τὴν Αἴγυπτον, ἀνθυπέφερον· Ἐπειδὴ διελίπομεν θύουσαι τῇ βασιλίσσῃ τοῦ οὐρανοῦ, ἐπῆλθεν ἐφ' ἡμᾶς πάντα τὰ κακὰ ταῦτα. Διὸ καὶ δυσχεραίνων Ἱερεμίας φησί· \"Κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν. Ἐμαστίγωσας αὐτοὺς, καὶ οὐκ ἐπόνησαν. Συνετέλεσας αὐτοὺς, καὶ οὐκ ἐθέλησαν δέξασθαι παιδείαν.\" Ἰδοὺ τοίνυν, καίπερ ὄντι τοιούτῳ, φιλάνθρωπος ὢν, προλέγω τὰ συμβησόμενα τοῖς μέλλουσί τε καταπολεμῆσαι Χαλδαίοις, ὡς ἂν τότε βοηθὸν τὸν προειπόντα καλέσεις. Μὴ οὖν ἀπάτας αὐτὸν λέγων, ὡς καὶ πρὸ τῆς ἐμῆς προφητείας εἴδωλά σοι ἐνετείλατο, τοῦτ' ἔστιν ἠπείλησαν, ἢ προαπήγγειλαν, ὡς αὐτά σε κακώσει. Διὰ ταῦτα γὰρ πείσει κακῶς, ὅτιπερ ἀποστὰς ἐμοῦ προσετέθης αὐτοῖς. Πλὴν οὐδέν σε τὸ προλέγειν ὀνήσειεν. Οὐ γνώσῃ γὰρ, τοῦτ' ἔστιν, οὐ γενήσῃ σοφὸς τῇ πρὸς τὸ κρεῖττον μεταβολῇ, μὴ περιμένων τῶν σοι προαπειλουμένων τὸ τέλος. Ἀκουστά σοι τοιγαροῦν ἐποίησα τὰ καινά. Καινὰ. γὰρ ἦν, πρὸ τοῦ γενέσθαι λεγόμενα. Πάσχων τοίνυν μὴ λέξῃς, ὡς Πρὶν παθεῖν οὐκ ἀκήκοα, ἤγουν, ὅτι Προέγνων μὲν, ἀλλ' ἐξ εἰδώλων μαθών. Οὐ γὰρ ἔγνως οὐδὲν πρὶν ἐμὲ λέγειν αὐτά· οὐ γὰρ πεποίηκά σοι τοῦτο παρ' ἑτέρου γνωστόν. Ἰδοὺ δέ σε καλῶ καὶ πρὶν","english":"As I said before, I called you inflexible and shameless, though I knew that even so they would attribute the cause of what would befall the Babylonians to idols. For indeed, when Jerusalem was captured, the women who were left behind, when Jeremiah forbade them to go down to Egypt, argued back: \"Since we ceased sacrificing to the queen of heaven, all these evils have come upon us.\" Therefore Jeremiah, indignant, says: \"Lord, your eyes are for faithfulness. You scourged them, and they did not grieve. You consumed them, and they were unwilling to accept discipline.\" See, then, that although you are such a one, being a lover of humanity, I foretell what will happen to the Chaldeans who are about to wage war against you, so that then you may call upon the one who foretold it as your helper. Do not therefore deceive him by saying that even before my prophecy idols commanded you—that is, they threatened or announced beforehand—that they would harm you. For on account of these things you will be persuaded to your harm, because having departed from me you were joined to them. Yet foretelling will profit you nothing. For you will not know—that is, you will not become wise through a change for the better—unless you await the outcome of the things threatened against you beforehand. Therefore I have made the new things heard by you. For they were new, spoken before they came to be. So when you suffer, do not say, \"Before I suffered I did not hear,\" that is, \"I knew beforehand, but I learned it from idols.\" For you knew nothing before I spoke them; for I have not made this known to you by another. Behold, I call you also before","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":556,"ref":"p556","source":"ἀπειθῆσαι παράνομον. Δι' αὐτὸ γάρ σε καὶ φθάσει Οὐκοῦν διὰ φιλανθρωπίαν τῶν σοὶ συμβησομένων ἡ πρόῤῥησις. Καὶ παραδιδούς σε γὰρ, ἐπ' ὠφελείᾳ παρέδωκα, οὐχ ὡς ἄν τις ἀνὴρ πρὸς ἴδιον κέρδος ὁρῶν. Παιδεύει γὰρ ἔσθ' ὅτε πάθος, ὃν οὐκ ἐπαίδευσε λόγος. Δι' ὅσοι καὶ τῶν πολεμίων τὰς συμφορὰς προηγόρευσα, πανταχόθεν ἐπιστρέφων, ἀπειλῆς, καὶ φόβῳ, καὶ πάθους πείρᾳ, καὶ δυνάμει προαγορεύσεως, τῇ περὶ σὲ φιλανθρωπίᾳ σέ τε πάλιν ἐλευθερῶν, καὶ τοὺς ἐχθροὺς τιμωρούμενος, καὶ, ὅτι τὴν ἐμὴν ἐβλασφήμουν θεότητα, τὴν καθ' ὑμῶν νίκην τοῖς ἰδίοις θεοῖς ἐπιγράφοντες, τὴν τοῦ ὄντος τοῖς οὐκ οὖσι χαριζόμενοι δόξαν. Κάμινον δὲ πτωχείας, τὸν τόπον τῆς δουλείας ἐκάλεσεν, ἐν ᾧ τοῖς δουλεύουσιν καὶ πτωχεύειν ἀνάγκη. Δι' ὧν δὲ λέγει, δείκνυσι τὸν Ἰσραὴλ ἑαυτὸν πεπρακότα, ἀντ' ἀργυρίου. τὰς ἑαυτοῦ προέμενον ἁμαρτίας. Οὐ δι' ἐμὴν γὰρ ὑπομένεις ἀσθένειαν τοῦ τὰ ἐν Αἰγύπτῳ πρὸς τὴν σὴν ἐλευθερίαν δραματουργήσαντος. Πῶς δὲ λέγει πεποιηκέναι, καθά φασί τινες, καινὰ, τοῦ Ἐκκλησιασ[τικ]οῦ λέγοντος, Καὶ οὐδὲν καινόν; Τὸ Χριστοῦ τοίνυν λέγει μυστήριον μεῖζον τῆς ὁρωμένης ὑπάρχον κτίσεως, ὃ καὶ ἀ̓ποκεκρυμμένον ὁ Παῦλος καλεῖ. Διό φησιν, Οὔτε ἐξ ἀρχῆς ἤνοιξά σου τὰ ὦτα. Τῶν γὰρ ἀποστόλων Χριστὸς ἤνοιξε τὰ ὦτα πρὸς τὸ καὶ συνιέναι τὰς Γραφάς. Ἀνοίγεται δὲ τὰ ὦτα, ὅτε καὶ νοῦς. Οὐ γὰρ μάτην ἀκούει. Ἔγνων γὰρ, φησὶν, ὅτι ἀθετήσεις, διὸ καὶ ἔκρυψα, καὶ ἄνομος ἐκ κοιλίας κληθήσῃ· δηλαδὴ, τῇ προγνώσει. Οὕτως ἀπηλλοτριώθησαν οἱ ἁμαρτωλοὶ ἀπὸ μήτρας.","english":"to disobey is lawless. For this very reason it will also come upon you beforehand. Therefore the foretelling of what will befall you is out of love for humanity. For in handing you over, I handed you over for your benefit, not as a man looks to his own gain. For sometimes suffering disciplines the one whom reason has not disciplined. Therefore I foretold even the calamities of the enemies, turning them back from every side—by threat, and by fear, and by the experience of suffering, and by the power of foretelling—by my love for humanity setting you free again, and punishing the enemies, and because they blasphemed my divinity, ascribing the victory over you to their own gods, giving the glory of the One who is to those who are not. And he called the furnace of poverty the place of slavery, in which those who serve must also be poor. By what he says, he shows that Israel had sold itself for silver, casting away its own sins. For you do not endure weakness on my account—I who staged the events in Egypt for your freedom. But how does he say he has made new things, as some claim, when Ecclesiastes says, And there is nothing new? He means, then, the mystery of Christ, which is greater than the visible creation, which Paul also calls hidden. Therefore he says, Nor from the beginning did I open your ears. For Christ opened the ears of the apostles, so that they might also understand the Scriptures. And the ears are opened when the mind is also opened. For it does not hear in vain. For I knew, he says, that you would transgress, therefore I also hid it, and you shall be called lawless from the womb—that is, by foreknowledge. Thus the sinners were estranged from the womb.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":557,"ref":"p557","source":"Ἔπαθες δ' ἂν καὶ πανωλεθρίαν, ἀνθ' ὧν μου τὴν δόξαν ἀνέθηκας δαίμοσιν, εἰ μὴ δι' αὐτήν μου τὴν δόξαν φανησομένην ἐπὶ σωτηρίᾳ τοῦ κόσμου. ιβκβʹ. Ἄκουέ μου, Ἰακὼβ, καὶ Ἰσραὴλ, ὃνἐγὼ καλῶ. Ἐγώ εἰμι πρῶτος, καὶ ἐγώ εἰμι εἰς τὸν αἰῶνα. Καὶ ἡ χείρ μου ἐθεμελίωσε γῆν, καὶ ἡ δεξιά μου ἐστερέωσε τὸν οὐρανόν. Καλέσω αὐτοὺς, καὶ στήσονται ἅμα, καὶ συναχθήσονται πάντες, καὶ ἀκούσονται9, κ.τ.λ. Τὰς πρῶτα τοῖς διαβεβλημένοις εἰπὼν, ἐνταῦθα τοῖς κατορθοῦσιν ἐξ Ἰσραὴλ διαλέγεται. Διὸ πρόσκειται τὸ, ὃν ἐκάλεσα. Ἀν' οὗ Σύμμαχος μὲν, ὁ κλητός μου, Ἀκύλας δὲ, κλητέ μου, φασίν. Ἦσαν γὰρ ἐξ ἐκείνου πολλοὶ κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί. Πλὴν οὐκ ἐκλεκτοὶ, πρὸς οὓ ὁ λόγος, ἀλλὰ κλητοί. Ὑπομιμνήσκει δὲ αὐτοὺς καὶ τῆς ἑαυτοῦ θεολογίας, ἄναρχον ἑαυτὸν λέγων. Τὸ γὰρ τοῦ πρώτου πρεσβύ τερον, καὶ ἀτελεύτητον ἀκολούθως. Οὗ γὰρ οὐκ ἔστιν ἀρχὴ, οὐδὲ τέλος. Ὅπερ οἱ λοιποὶ δηλοῦντες ἐξέδωκαν, Ἐγὼ πρῶτος, καὶ ἐγὼ ἔσχατος. Εἴρηται δέ που περὶ τοῦ Μονογενοῦς, ὅτι \"Αὐτός ἐστιν ὁ πρῶτος καὶ ὁ ἔσχατος.\" Ὃ διεσάφησεν εἰπὼν, Ἔζων καὶ ἐγενόμην νεκρός. Ἀρχὴ γάρ ἐστι ζωῆς ὁ αὐτὸς, καὶ ἔσχατος, ἐπεὶ ἐκένωσεν ἑαυτὸν μορφὴν δούλου λαβών. Ἅμα δὲ καὶ εἰς ἀνάμνησιν αὐτοὺς ἀναφέρει τῆς δοθείσης αὐτοῖς τιμῆς τε καὶ δόξης. Πρὸς οἰκειότητα γὰρ τὴν αὑτοῦ κέκληκεν αὐτοὺς ἐκ πάντων τῶν ἐθνῶν, κατὰ τὸ, \"Ὅτε διεμέριζεν ὁ Ὕψιστος ἔθνη.\" καὶ τὰ ἑξῆς. Καὶ πάλιν· \"Καί σε ἐξελέξατο Κύριος ἐκ πάντων τῶν ἐθνῶν εἶναι αὐτοῦ λαόν.\" Ἐχρῆν οὖν αὐτὸν μὴ ἀποστῆναι Θεοῦ καὶ προστεθῆναι δαίμοσι καὶ λατρεύειν τῇ κτίσει παρὰ τὸν Κτίσαντα.","english":"You would have suffered even utter destruction, in return for the fact that you ascribed my glory to demons, had it not been for my very glory that was to be revealed for the salvation of the world. 122. Hear me, Jacob, and Israel, whom I call. I am the first, and I am the same forever. And my hand founded the earth, and my right hand established the heaven. I will call them, and they shall stand together, and all shall be gathered, and shall hear, etc. Having first spoken to those who were slandered, here he addresses those from Israel who live rightly. Therefore the phrase \"whom I called\" is added. In place of this, Symmachus says, \"my called one,\" and Aquila, \"my called.\" For from that people there were many called, but few chosen. Nevertheless, those to whom the word is addressed are not chosen, but called. He also reminds them of his own theology, calling himself without beginning. For what is older than the first is also without end, by consequence. For that which has no beginning has no end either. The others, making this clear, rendered it, \"I am first, and I am last.\" And it has been said somewhere concerning the Only-begotten, that \"He is the first and the last.\" Which he made clear by saying, \"I was living and I became dead.\" For he himself is the beginning of life and the last, since he emptied himself, taking the form of a servant. At the same time he also brings them to remembrance of the honor and glory given to them. For he called them to his own intimacy out of all the nations, according to the verse, \"When the Most High divided the nations,\" and what follows. And again: \"And the Lord chose you out of all the nations to be his people.\" It was fitting, then, that he should not depart from God and be added to demons and worship the creature instead of the Creator.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":558,"ref":"p558","source":"Πλὴν καὶ οὕτως οἰκτείρων αὐτοὺς καλεῖ πρὸς εὐπάθειαν τὸ, Ἄκουέ μου, βοῶν· νῦν γοῦν ἀξιῶν πεισθῆναι, καὶ τῶν ἐξ αὐτοῦ βεβαίως τυχεῖν δωρεῶν. Κατὰ γὰρ τὸν Παῦλον, ὀφείλοντες εἶναι διδάσκαλοι διὰ τὸν χρόνον, πάλιν ἐσχήκασι χρείαν τοῦ διδάσκοντος αὐτοὺς τίνα τὰ στοιχεῖα τῆς ἀρχῆς τῶν λογίων τοῦ Θεοῦ. Τὸ δὲ ἀΐδιον, καὶ ὄντως ὂν, παρίστησι τὸ, Ἐγώ εἰμι, συμφώνως τῳ· \"Ἐγώ εἰμι ὁ ὢν,\" ὡς τὴν φύσιν, οὕτω καὶ τὸ ἦθος ἀκίνητον εἶναι δηλῶν. Ὁ αὐτὸς γὰρ ὢν, ἐξ ἀγαθότητος ἔχω τὸ γνώρισμα. δι' ἢν καὶ πάντα πρὸς τὸ εἶναι παρήγαγον, ἀντιδιαστέλλων πρὸς τοὺς οὐκ ὄντας θεοὺς, περὶ ὧν λέγεται· \"Θεοὶ οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀπολέσθωσαν.\" Ἐπειδὴ δὲ ἐπάγει, Ἡ χείρ μου ἐθεμελίωσε τὴν γῆν, τοῦ Πατέρος τινὲς τὸ πρόσωπον ἔφασαν, οὗ χεὶρ ὁ Μονογενὴς ἐν ταῖς Γραφαῖς ὀνομάζεται· Μωσῆς γάρ φησιν· \"Ἡ δεξιά σου χεὶρ, Κύριε, δεδόξασται ἐν ἰσχύϊ,\" καὶ\n\nτὰ ἑξῆς. Καὶ ὁ Δαβίδ· \"Κραταιωθήτω ἡ χείρ σου. Ὑψωθήτω ἡ δεξιά σου,\" οὕτω λεγόμενος ὡς πληρωτὴς τῶν τοῦ Πατέρος ἐννοιῶν, ὡς εἶναι κυρίως σοφίαν αὐτὸν τοῦ Θεοῦ, σαφηνίζουσαν τὰς πατρικὰς ἐννοίας ἐν τοῖς ὑπ' αὐτοῦ γινομένοις ἔργοις. Διὸ λέγεται ἐν Παροιμίαις· Ὁ Θεὸς τῇ σοφίᾳ ἐθεμελίωσε τὴν γῆν. Οὐχ ὡς μέρος οὖν ἡ χεὶρ, ἀλλ' ὡς τελεία, δι' ἧς αὐτὸς ἐργάζεται, ἡ ἐξ αὐτοῦ δύναμις, ἐγγυτάτη οὖσα αὐτῷ. Πῶς οὖν, φησὶ, λατρεύεις τῇ κτίσει παρὰ τὸν Κτίσαντα; Τὸ γὰρ ποιηθὲν τὴν τοῦ ποιήσαντος ἀμέτρως ὑποκάθηται δόξαν, ὡς ἀσεβεῖν τὸν τῇ προσκυνήσει πρὸς ἴσην ἄγοντα τοῦτο τῷ πεποιηκότι τιμήν.","english":"Nevertheless, even so, in pity for them he calls them to well-being, crying out, \"Hear me,\" now at least deigning to persuade them and to have them securely obtain the gifts that come from him. For according to Paul, though they ought to have been teachers by reason of time, they have again had need of one to teach them what are the elements of the beginning of the oracles of God. And the \"I am\" sets forth what is eternal and truly existent, in agreement with \"I am the one who is,\" declaring that both his nature and his character are immovable. For being the same, I have the mark of recognition from goodness, through which I also brought all things into being, contrasting myself with the gods who are not, concerning whom it is said: \"Let the gods who did not make the heaven and the earth perish.\" But since he adds, \"My hand founded the earth,\" some said this was the person of the Father, whose hand the Only-Begotten is named in the Scriptures; for Moses says: \"Your right hand, O Lord, has been glorified in strength,\" and\n\nthe rest. And David: \"Let your hand be strengthened. Let your right hand be exalted,\" he being so called as the fulfiller of the Father's thoughts, so that he is properly the wisdom of God, making clear the paternal thoughts in the works done by him. Therefore it is said in Proverbs: \"God founded the earth in wisdom.\" Not as a part, then, is the hand, but as perfect, that by which he himself works, the power that is from him, being very near to him. How then, he says, do you serve the creature rather than the Creator? For what has been made is subject to the glory of the maker beyond measure, so that the one who by worship brings it to equal honor with the one who made it is impious.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":559,"ref":"p559","source":"Ἡ δεξιὰ τοίνυν μου, φησὶν, τὸν οὐρανὸν ἐστερέωσεν, ἢ, τοὺς οὐρανοὺς, κατὰ τοὺς ἄλλους ἑρμηνέας, δηλαδὴ τὰς οὐρανίους δυνάμεις, περὶ ὧν ἐπιφέρει· Καλέσω αὐτοὺ, καὶ στήσονται ἅμα. Πειθαρχοῦσι γὰρ ὡς ἂν Δεσπότῃ ἑστᾶσί τε συνερχόμεναι τῶν λόγων αὐτοῦ πρὸς ἀκρόασιν. Σύμφωνον τῷ κατ' ἀρχάς· \"Ἄκουε, οὐρανὲ, καὶ ἐνωτίζου, γῆ, ὅτι Κύριος ἐλάλησεν.\" Εἰ δὲ δυνάμεις αἱ κρείττους οὕτω σὺν εὐλαβείᾳ τῷ πεποιηκότι πειθήνιοι, ἡμεῖς ὄντες ἄνθρωποι πῶς οὐ μᾶλλον τὸν θεῖον ἀναλήψεσθε φόβον; Ἀντὶ δὲ τοῦ, τίς αὐτοῖς ἀνήγγειλεν ταῦτα, ὁ Σύμμαχος ἔφησεν, τίς αὐτοῖς ἀπήγγειλεν ταῦτα; Ὃν Κύριος ἀγαπήσει, ποιήσει τὸ θέλημα αὐτοῦ. Ὁ δὲ Ἀκύλας, τίς ἐν ἀνθρώποις ἀπήγγειλεν ταῦτα; Κύριος ἠγάπησεν αὐτόν. Ὅτι γὰρ, φησὶν, αἱ τῶν οὐρανῶν δυνάμεις καλούμεναι πρὸς τὴν τῶν αὐτοῦ λόγων ἀκρόασιν ὑπακούουσι παριστάμεναι, αὐτὸς ἀπήγγειλε Κύριος, καὶ διὰ τὴν ἀγάπην τὴν πρὸς σὲ φανερόν σοι πεποίηκεν. Ἤγουν κατὰ τὸν Ἀκύλαν καὶ Σύμμαχον, Ὁ ἀγαπητὸς τοῦ Πατέρος καὶ Μονογενὴς, αὐτὸς ἀπήγγειλεν ἀνθρώποις, ὃς καὶ τὸ θέλημα τοῦ Πατέρος ἐνεργήσει, τὰ προλεχθέντα κατὰ Βαβυλῶνος ἐπάξων, ὅτε καὶ τὴν ἐλευθερίαν καὶ τὴν ἐπάνοδον ἐργάσεται τοῦ λαοῦ. Τινὲς δὲ τὸ, Καλέσω αὐτοὺς, καὶ στήσονται ἅμα, περὶ τῶν ἐξ Ἰσραὴλ εἰρῆσθαί φασιν. Ὡς ἡδέως ἂν ἐπυθόμην συνηγμένων αὐτῶν, τίς ἄλλο αὐτοῖς Θεὸς τὴν ἐκ τοῦ πολέμου προμεμήνυκε συμφορὰν, ὡς ἐγὼ διὰ τῶν προφητῶν μου τὰ κατὰ μέρος ἐδήλωσα· καὶ τῶν ἐμῶν καταφρονήσαντες λόγων, τὴν τῶν κακῶν ἀνεμείνατε πεῖραν. Τίς οὖν ὑμῖν ἡ ὄνησις τῆς ἐκ δαιμόνων μαντείας οὐδὲν προεγνωκυίας τῶν ὕστερον;","english":"My right hand, then, he says, has established heaven—or, according to the other translators, the heavens—namely, the heavenly powers, concerning which he adds: I will call them, and they shall stand together. For they are obedient as to a Master, and they stand gathered together for the hearing of his words. This is in agreement with what was said at the beginning: \"Hear, O heaven, and give ear, O earth, for the Lord has spoken.\" But if the higher powers are thus obedient to their Maker with reverence, how much more should we, being men, receive the divine fear? And in place of \"who has declared these things to them,\" Symmachus said, \"who has reported these things to them?\" Whom the Lord will love, he will do his will. But Aquila: \"who among men has reported these things? The Lord has loved him.\" For, he says, since the powers of the heavens, when called to the hearing of his words, obey and stand by, the Lord himself has declared it, and because of his love toward you he has made it clear to you. Or, according to Aquila and Symmachus, the Beloved of the Father and Only-Begotten himself has reported it to men, he who will also accomplish the will of the Father, bringing upon them the things foretold against Babylon, when he will also work the freedom and the return of the people. But some say that \"I will call them, and they shall stand together\" was spoken concerning those from Israel. How gladly would I have inquired, when they were gathered, what other God had foretold to them the calamity from war, as I through my prophets have made known the particulars; and having despised my words, you awaited the experience of evils. What, then, is the benefit to you of divination from demons, which foreknew nothing of what came afterward?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":560,"ref":"p560","source":"Τινὲς δέ φασι, τοὺς μέγα φρονοῦντας τῶν ἐθνικῶν παρεῖναι προτρέπεται, καὶ πρὸς νοῦν ἐκλαβεῖν, ὡς οὐδεὶς αὐτοῖς τὰ μετὰ χρόνους ἐσόμενα προὔλεγεν. Αὐτὸς δὲ ἦν ὁ Θεὸς ὁ καὶ προλέγων τὰ δυσχερῆ, καὶ μετατιθεμένων ἀνακαλούμενος. Διὸ καὶ προὔλεγεν ἐπιστρέφων τῷ φόβῳ. Εἶτα δείκνυσιν, ὡς οὐ μνησικακῶν αὐτοῖς, ἀγαπῶν δὲ τοὐναντίον ἅπερ ἤθελον, ἔπραξε. Τοὺς γὰρ Χαλδαίους θλίβοντάς τε καὶ ἐπιτιθεμένους αὐτοῖς, τὸν Θεὸν ἠβούλοντο διαφθεῖραι, ὃ δὴ καὶ πεποίηκεν, οὐκ ἀνταποδιδοὺς ὡς δικαίοις, δι' ἀγαθότητα δὲ χαρισάμενος, καίπερ ἡμαρτηκότας ἀγαπῶν. Διὸ καὶ πρὶν παθεῖν ὑμᾶς, προεῖπον ἐκείνων τὴν ἔφοδον, ἵνα μετανοήσαντες ἄπρακτον ταύτην ποιήσητε. Οὓς μὴ πειθομένων, εὐώδωσα καθ' ὑμῶν, παιδεύων ὑμᾶς ἀμετανόητα πλημμελήσαντας. Τινὲς δὲ τὸν Κῦρον εὐωδῶσθαι κατὰ Χαλδαίων εἰρήκασι φειδοῖ τῶν Ἑβραίων, καθ' ὧν ἐπεδείξαντο τὴν ὠμότητα. Ταῦτα μὲν οὖν κτὰ καιρὸν ποιήσω τὸν μέλλοντα. Ὑμεῖς δὲ ταῦτα μεμαθηκότες οὐκ ἐν κρυφῇ λαλούμενα, σὺν πολλῇ δὲ τῇ παῤῥησίᾳ, ἥκετε πρός με σπεύδοντες· καὶ γὰρ ὅτε ταῦτα ὁ Πατὴρ ἐβουλεύετο παρ' αὐτῷ ἡμῖν. Καὶ νῦν δὲ αὐτὸς ὁ Πατὴρ, καὶ τὸ Πνεῦμα τῆς ἁγιωσύνης αὐτοῦ πρὸς κατόρθωσίν με τῶν ὑπ' αὐτοῦ διωρισμένων ἀπέστειλεν. Πῶς δὲ οὐκ ἐν κρυφῇ προαπήγγειλε, διὰ τῶν προφητῶν εἰπὼν ἐναργῶς·\" Ὅτω λέγει Κύριος τῷ χριστῷ μου Κύρῳ, οὗ ἐκράτησα τῆς δεξιᾶς,\" καὶ τὰ ἐξῆς· Καὶ οὐκ αὐτοῦ ἦν ἔργον τῆς Βαβυλῶνος ἡ αἴρεσις, ἀλλὰ τῆς ἐμῆς ἀντιλήψεως. Μεταξὺ δὲ, φασὶν, ἐστὶ τοῦ Κύρου φωνὴ, τὸ, Κύριος ἀπέσταλκέ με καὶ τὸ Πνεῦμα αὐτοῦ.","english":"Some say that he urges the proud among the Gentiles to be present and to understand that no one foretold to them the things that would come to pass in later times. But it was God himself who both foretold the hardships and, when they changed their minds, called them back. Therefore he also foretold, turning them back by fear. Then he shows that, not bearing a grudge against them, but on the contrary loving them, he did what they wished. For they wanted God to destroy the Chaldeans who were oppressing them and attacking them—which indeed he did, not repaying them as to the righteous, but granting it out of goodness, and loving them even though they had sinned. Therefore also, before you suffered, I foretold their attack, so that by repenting you might make it of no effect. When they would not obey, I gave them success against you, disciplining you who had transgressed without repentance. Some have said that Cyrus was given success against the Chaldeans out of sparing the Hebrews, against whom they had shown their cruelty. These things, then, I will do at the time that is to come. But you, having learned these things—not spoken in secret, but with great boldness—come to me eagerly; for when the Father was deliberating these things, it was with him, for us. And now the Father himself, and the Spirit of his holiness, has sent me for the accomplishment of the things appointed by him. And how did he not foretell in secret, saying clearly through the prophets: \"Thus says the Lord to my anointed Cyrus, whose right hand I have grasped,\" and the rest? And the taking of Babylon was not his own work, but of my assistance. In between, they say, is the voice of Cyrus: \"The Lord has sent me, and his Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":561,"ref":"p561","source":"Τὸ δὲ, Καὶ νῦν, δηλοῖ ὡς εἰ καὶ μή τι τῶν συμβεβηκότων προαπηγγέλθη παρὰ Θεοῦ, ἀλλ' ἰδοὺ νῦν καὶ Κῦρος αὐτὸς ὡμολόγηκεν ὑπὸ Θεοῦ συνηργῆσθαι τῶν ὅλων. Ταῦτα γὰρ εἰρῆσθαι περὶ αὐτοῦ παρὰ τῶν αἰχμαλώτων μαθὼν, ἀναγνούς τε τὴν\n\nπροφητείαν, γράμματι χρῆται βασιλικῷ ἐν Ἔσδρᾳ κειμένω, καὶ λέγοντι· \"Τάδε λέγει ὁ βασιλεὺς Περσῶν Κῦρος· Ἐμὲ ἀνέδειξε βασιλέα τῆς οἰκουμένης ὁ Κύριος τοῦ Ἰσραὴλ ὕψιστος,\" καὶ τὰ ἑξῆς. Τινὲς δὲ τὸ, Κύριος ἀπέσταλκέ με, καὶ τὸ Πνεῦμα αὐτοῦ, ἀπὸ προσώπου τοῦ προφήτου λελέχθαι φασιν, Ὅτι καὶ πρώην ὑμῖν οὐκ ἐν γωνίᾳ λελάληκα, καὶ νῦν οὐδὲν ἧττον ἐκ Θεοῦ πεμφθεὶς ἥκω πρὸς ὑμετέραν ὠφέλειαν, περὶ τῶν αὐτῶν πολλάκις λαλῶν, Θεοῦ μὲν πέμποντος, ὑπηχοῦντος δὲ τοῦ Πνεύματος τοῦ ἁγίου. Ἄκουε τοίνυν, ὦ Ἰσραὴλ, ἅ σε διδάσκει ὁ ῥυσάμενός σε Κύριος. Μέμνητο τοῦ Θεοῦ σου, Ταῦτα γάρ σοί φημι ὑπὲρ τοῦ εὑρεῖν ὁδὸν σωτηρίας, ὃς εἰ καὶ τὴν ἀρχὴν ἐπείσθης, ἀπείρατος ἦσθα κακῶν. Ἐπλήθυες δ' ἂν ἐν εἰρήνῃ καὶ δικαιοσύνῃ τῶν ἐντεῦθεν καλῶν ποταμηδόν σοι ῥεόντων καὶ ἄλλων ἐπ' ἄλλοις, ὡς κυμάτων θαλάττης. Ἤγουν, ἀνανταγώνιστον εἶχες δύναμιν, ὡς ποταμοί τε καὶ θάλατται. Ἦν δ' ἄν σου καὶ τὸ σπέρμα, φησὶν, ἀναρίθμητον, πολεμίων ἐφόδοις οὐ δαπανώμενον. Τὸ δὲ χοῦς τῆς γῆς, κέγχροι γῆς ἐξέδωκαν οἱ λοιποί. Σωματικὰ δὲ λέγεται πρὸς σωματικούς. Ἀξίως δὲ Θεοῦ νοοῖτο σπέρμα Ἰσραὴλ, περὶ οὗ τὸ ῥηθέν· \"Εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα, ὡς Σόδομα ἂν ἐγενήθημεν,\" δηλοῦντος τοὺς ἐξ Ἰουδαίων πιστεύσαντας.","english":"But the phrase \"And now\" makes clear that even if none of the things that happened had been foretold beforehand by God, nevertheless behold, now Cyrus himself has acknowledged that he was aided by God in all things. For having learned that these things had been said about him by the captives, and having read the prophecy, he employs a royal letter preserved in Esdras, which says: \"Thus says Cyrus king of the Persians: The Lord of Israel, the Most High, has appointed me king of the world,\" and so on. But some say that the words \"The Lord has sent me, and his Spirit,\" were spoken in the person of the prophet: \"Because even formerly I did not speak to you in a corner, and now, sent no less by God, I have come for your benefit, speaking often about the same things, with God sending and the Holy Spirit speaking beneath.\" Hear therefore, O Israel, what the Lord who rescued you teaches you. \"Remember your God,\" for I say these things to you so that you may find the way of salvation—you who, even if you were persuaded at the beginning, were untested in evils. And you would have multiplied in peace and righteousness, with the good things from here flowing to you like a river, and others upon others, like waves of the sea. That is, you had power beyond contest, like rivers and seas. And your seed, he says, would have been innumerable, not consumed by enemy attacks. But \"dust of the earth\" — the rest produced \"millet of the earth.\" These things are said bodily to bodily people. But worthily of God one would understand the seed of Israel, about which the saying: \"Unless the Lord of Hosts had left us a seed, we would have become as Sodom,\" indicating those from the Jews who believed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":562,"ref":"p562","source":"Πατέρες γὰρ τῶν ἄλλων ἐγένοντο τοὺς προσιόντας ἀναγεννήσαντες οἳ οὐκ ἐξ αἱμάτων, ἀλλ' ἐκ Θεοῦ ἐγεννήθησαν. Εὔλογον οὖν ἀλληγορεῖν. Σωματικῶς γὰρ Ἰουδαῖοι καὶ παραβαίνοντες τὰς ἐντολὰς ἐπληθύνθησαν, ὡς τὸ ῥητὸν μᾶλλον ἁρμόσαι τῷ νοητῷ μεθ' ὑποστολῆς λέγων, εἰ τὰς ἐντολὰς ἐτήρησαν τῶνδε τυχεῖν. Οὐδὲν γὰρ μέγα τὸ σωματικῶς σκωλήκων δίκην πληθύειν. Τινὲς δὲ τὸ, Δέδειχά σοι τοῦ εὑρεῖν σε τὴν ὁδὸν εἰρῆσθαί φασιν, ὡς τῶν ἐξ Ἰσραὴλ λεγόντων· Πῶς ὑπὸ σὲ τελοῦντες τοιαῦτα πεπόνθαμεν οἱ πάλαι ῥυσθέντες ἐκ Φαραὼ διὰ τῆς σῆς ἀμάχου ῥοπῆς; Ἔδειξά σοι γὰρ, φησὶν, ὁδὸν σωτηρίας, τὸν νόμον· ὃν εἴπερ ἤθελες εὖ πράττειν, ἐφύλαττες. Νῦν δὲ παραβὰς, καὶ πρὸς εἰδωλολατρείαν τραπεὶς, παρεδόθης ἐχθροῖς· καὶ οὐδὲ οὕτω παγγενεὶ δι' ἐμὴν φιλανθρωπίαν ἐξωλοθρεύθητε. Τετήρηται γὰρ πανταχοῦ τὸ κατάλειμμα τῷ Ἰσραήλ. Διό σοι καὶ νῦν ἐκ Βαβυλῶνος ἐξιέναι φημὶ, μὴ σὺν φόβῳ καὶ ὑπτίως, σπουδῇ δὲ κεχρημένῳ πολλῇ, καὶ φωνὴν εὐφροσύνης βοῶντι. Ὡς γὰρ ἡ ἐξ αἰγύπτου γέγονεν ἔξοδος πᾶσι τοῖς ἔθνεσιν ἐμφανὴς (Φαραὼ μὲν ἀνθισταμένου, πληττομένων δὲ τῶν Αἰγυπτίων, πρὸς ὅν φησιν· Εἰς τοῦτο ἐξήγειρά σε, ὅπως ἐνδείξωμαι ἐν σοὶ τὴν δύναμίν μου), οὕτως ἐχρῆν μηδὲ τὴν ἐκ Βαβυλῶνος λύτρωσιν γενέσθαι σιγῇ, δοξολογεῖν δὲ τὸν λυτρωτήν. \"Φωνὴ γὰρ ἀγαλλιάσεως καὶ σωτηρίας ἐν σκηναῖς δικαίων.\" Ἐχρῆν γὰρ ἐν διηγήσεως τρόπῳ δοξολογεῖν κατὰ τὸν μέγαν Δαβίδ· \"Εὐδόκησας, Κύριε, τὴν γῆν σου, ἐπέστρεψας τὴν αἰχμαλωσίαν Ἰακώβ.","english":"For they became fathers of others by regenerating those who came to them, who were born not of bloods, but of God. It is reasonable, then, to interpret allegorically. For the Jews, even while transgressing the commandments, multiplied physically, so that the literal sense fits the spiritual sense better, saying with reservation that if they had kept the commandments they would have obtained these things. For there is nothing great in multiplying physically like worms. But some say that the phrase \"I have shown you\" was spoken of your finding the way, as if those of Israel were saying: How is it that we who are subject to you have suffered such things, we who were once delivered from Pharaoh through your invincible inclination? For I showed you, he says, the way of salvation, the law; which, if you had wished to fare well, you would have kept. But now, having transgressed and turned to idolatry, you were handed over to enemies; and not even so were you utterly destroyed with your whole race, through my love for mankind. For the remnant has been preserved everywhere for Israel. Therefore I say to you even now to depart from Babylon, not with fear and carelessly, but employing great haste, and crying out a voice of gladness. For as the exodus from Egypt became manifest to all the nations (with Pharaoh resisting, and the Egyptians being struck, to whom he says: For this purpose I raised you up, that I might show in you my power), so it was necessary that the redemption from Babylon also not happen in silence, but that the redeemer be glorified. \"For the voice of exultation and salvation is in the tents of the righteous.\" For it was necessary to glorify in the manner of a narrative, according to the great David: \"You have been well pleased, O Lord, with your land; you have turned back the captivity of Jacob.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":563,"ref":"p563","source":"Ἀφῆκας τὰς ἀνομίας τῷ λαῷ σου, ἐκάλυψας πάσας τὰς ἁμαρτίας αὐτῶν.\" Ἑαυτὸν δὲ δεικνὺς ἐκεῖνον ὄντα τὸν Δι' ἐρήμου πάλαι διαγαγόντα τὸν Ἰσραὴλ, φησὶν, ὡς Εἰ πάλιν ἐδεήθης σχιζομένης πέτρας πρὸς ὕδατος χορηγίαν, ἦν ἄν σοι καὶ τοῦτο εἰς τὴν Ἰουδαίαν βαδίζοντι. Μὴ γενόμενον δὲ καθ' ἱστορίαν, οὕτω τινὲς ἠλληγόρησαν. Τοῖς αἰχμαλωσίας ἠλευθερωμένοις τῆς νοητῆς περὶ ὧν ἔλεγεν ὁ Χριστὸς, Εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, κηρύξαι αἰχμαλώτοις ἄφεσιν, τὸ λογικὸν νάμα τῆς ἀληθινῆς ἐκδίδοται πέτρας. Ἡ δὲ πέτρα ἦν ὁ Χριστὸς, κατὰ τὸν Ἀπόστολον, ὃς καί φησιν· \"Ὃςἂν πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος.\" Ὡς ἂν δὲ μὴ νομίσωσιν οἱ ἐν αὐτοῖς ἀσεβεῖς καὶ δι' αὐτοὺς γεγονέναι τῆς ἀφέσεως τὴν ὑπόσχεσιν, καὶ τὴν ἐξ αὐτῆς εὐφροσύνην, τούτων αὐτοὺς ἀλλοτρίους ἀπέφηνεν. Τινὲς δὲ ἀσεβεῖς τοὺς Βαβυλωνίους εἰρῆσθαί φα̣σ̣ιν, οἳ παραδοθέντες κολάσει χαίρειν οὐκ εἶχον, τῶν λελυτρωμένων χαιρόντων. Τινὲς δέ φασιν, ἵνα μὴ διὰ τὴν τῶν ῥηθέντων ἡδονὴν ὑπτιάσαντες ῥᾳθυμήσωσιν, ὡς πάντως αὐτῶν τευξόμενοι, κἂν ἀσεβεῖς ὦσιν, ἅπαξ εἰρηκότος Θεοῦ, φόβον αὐτοῖς ὑπὲρ ἀσφαλείας ἐπήρτησεν. Καὶ πῶς γὰρ ἄν τις εὐφραίνοιτο τοῦ τῆς χαρᾶς στερηθεὶς","english":"You forgave the lawless deeds of your people, you covered all their sins. Showing himself to be the one who long ago led Israel through the desert, he says: If you had again asked for water to be supplied from the split rock, this too would have been yours as you journeyed into Judea. But since this did not happen according to history, some allegorized it thus: To those freed from captivity—the spiritual captivity of which Christ spoke when he said, \"He has sent me to proclaim good news to the poor, to proclaim release to the captives\"—the rational stream of the true rock is given forth. And the rock was Christ, according to the Apostle, who also says: \"Whoever drinks of the water that I will give, rivers of living water will flow from his belly.\" But so that the impious among them might not think that the promise of forgiveness, and the joy that comes from it, came about because of them, he showed them to be strangers to these things. Some say that the Babylonians are called impious, who, having been handed over to punishment, could not rejoice, while those who had been redeemed rejoiced. But some say that, lest through the pleasure of what was spoken they grow slack and become negligent, thinking they would certainly obtain these things even if they were impious, since God had once spoken, he hung fear over them for their security. And how could anyone rejoice who has been deprived of joy","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":564,"ref":"p564","source":"χορηγοῦ; Αἱ γὰρ ἐπαγγελίαι τοῖς φυλάττουσι βέβαιοι. Τοῦ Θεοῦ γὰρ ἡ πρόγνωσις ἐξ ἀνάγκης ἀρετὴν οὐ ποιεῖ. Ἰδοὺ γὰρ προέγνω τὸν Ἰακὼβ ἀγαθὸν γενησόμενον. Καὶ γέγονεν δι' ἑαυτὸν ἀγαθὸς, οὐχ ὅτι προέγνωστο. Διὸ καὶ εὐλογῆται. Δεῖ οὖν μὴ ῥᾳθυμεῖν, Θεοῦ τὸ μέλλον προλέγοντος. Τὸ δὲ, Ἔξελθε ἐκ Βαβυλῶνος, καὶ τόπον καὶ τρόπον ἀμείβειν παρακελεύεται μηδὲν ἐπαγομένους ἦθος Χαλδαϊκὸν, οἰωνισμοῦ τε καὶ μαντείας, καὶ πάσης εἰδώλων καθαρεύοντας πλάνης. Τοῦτο δὲ καὶ ἐπὶ πάντων ἁρμόσειε τῶν ἐθνῶν. Τινὲς δὲ τὸ, προσαγάγετε πρός με καὶ ἀκούσατε ταῦτα, Χριστοῦ πρόσωπον τὸ λέγον εἶναί φασιν, ὡς ἂν αὐτοῖς τὴν δι' ἑαυτοῦ σωτηρίαν δηλώσειεν. Καὶ τὸ, Οὐκ ἀπ' ἀρχῆς ἐν κρυφῇ λελάληκα; Μὴ οὐκ ἐκ παλαιοῦ, φησὶ, προεῖπον ἐπικεκαλυμμένως ταῦτα διὰ προφητῶν ἀπὸ τοῦ καιροῦ γενέσθαι; αὐτὸ, ἐκεῖ εἰμι, πρινὴ γενέσθαι τὴν ἑαυτοῦ παρουσίαν ὁρατῶς, γεγονέναι λέγει ταύτην παρὰ Θεῷ κατὰ τὸν προορισμὸν πρὸ καταβολῆς κόσμου. Καὶ νῦν Κύριος ἀπέσταλκέ με, καὶ τὸ Πνεῦμα αὐτοῦ. Τὸ γὰρ ἀεὶ παρὰ Θεῷ, τοῦτο νῦν ὁρατῶς ἐν κόσμῳ γίνεται. Κατὰ δὲ τὸ ἀνθρώπινον ἡ ἀποστολή. Θεὸς γὰρ ἀεὶ πάρεστι πᾶσιν. Ἀπεστάλθαι δὲ καὶ παρὰ τοῦ Πνεύματος λέγεται, καθὸ ἐκ Πνεύματος ἁγίου γεννᾶται. Τινὲς δὲ τοῦ αὐτοῦ προσώπου φασὶ τό· Ἡ χείρ μου ἐθεμελίωσε τὴν γῆν, καὶ ἡ δεξιά μου τὸν οὐρανὸν ἐστερέωσεν. Καὶ τὸ, Νῦν Κύριος ἀπέσταλκέ με καὶ τὸ Πνεῦμα αὐτοῦ, ὅπερ δημιουργὸν τὸν ἐπὶ γῆς ἐλθόντα παρίστησιν. ΚΕΦΑΛ. ΜΘʹ. αιγʹ. Ἀκούσατέ μου, νῆσοι, καὶ προσέχετε, ἔθνη. Διὰ χρόνου πολλοῦ στήσεται, λέγει Κύριος.","english":"of the one who supplies it; for the promises are sure to those who keep them. For God's foreknowledge does not of necessity produce virtue. For behold, he foreknew that Jacob would become good. And he became good of himself, not because he had been foreknown. Therefore he is also blessed. It is necessary, then, not to be slack, when God foretells what is to come. But the phrase, Come out from Babylon, urges them to change both place and manner of life, bringing nothing of Chaldean character with them, being clean from augury and divination and every error of idols. And this would apply also to all the nations. But some say that the phrase, Bring these things near to me and hear them, is the person of Christ speaking, as though he would declare to them the salvation that comes through himself. And the phrase, Have I not spoken from the beginning in secret? Does he not say, From of old I foretold these things in a veiled manner through the prophets, that they should come to pass from that time? The very phrase, There I am, before his own coming became visible, he says was already with God according to foreordination before the foundation of the world. And now the Lord has sent me, and his Spirit. For that which is always with God now becomes visible in the world. But according to the human nature, the sending. For God is always present to all. And he is said to have been sent also by the Spirit, inasmuch as he is born of the Holy Spirit. But some say that the phrase, My hand founded the earth, and my right hand established the heaven, belongs to the same person. And the phrase, Now the Lord has sent me and his Spirit, which presents the Creator as the one who came upon the earth. CHAPTER 49. 13. Hear me, you islands, and give heed, you nations. After a long time it shall stand, says the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":565,"ref":"p565","source":"Ἐκ κοιλίας μητρός μου ἐκάλεσε τὸ ὄνομά μου, καὶ ἔθηκε τὸ στόμα μου, ὡς μάχαιραν ὀξεῖαν, καὶ ὑπὸ τὴν σκέπην τῆς χειρὸς αὐτοῦ ἔκρυψέ με. Ἔθηκέ με ὡσεὶ βέλος ἐκλεκτὸν, καὶ ἐν τῇ φαρέτρᾳ αὐτοῦ ἔκρυψέ με, καὶ εἶπέ μοι· Δοῦλός μου εἶ σὺ Ἰσραὴλ, καὶ ἐν σοὶ ἐνδοξασθήσομαι9, κ.τ.λ. Τὰ κατάλληλα τοῖς Ἰουδαίοις εἰπὼν, ἐπὶ τὴν τῶν ἐθνῶν αὖθις μετέρχεται κλῆσιν, καὶ τοῦ Σωτῆρος τὴν ἐπιφάνειαν. Διὸ τὰς Ἐκκλησίας ἀνακαλεῖται νήσους εἰπὼν, ὡς ἀλμυροῖς τοῦ βίου καὶ τῶν πειρασμῶν περικλυζομένας τοῖς κύμασι. Τίνων δὲ αἱ νῆσοι δηλῶν ἐπιφέρει καὶ, Προσέχετε ἔθνη, μήποτε νομισθῇ πρὸς Ἰουδαίους ὁ λόγος. Καὶ ὁ μέγας δὲ λέγει Δαβίδ· \"Ὁ Κύριος ἐβασίλευσεν, ἀγαλλιάσθω ἡ γῆ. Εὐφραινέσθωσαν νῆσοι πολλαί.\" Τί δὲ λέγει τοῖς ἔθνεσι, μὴ κατὰ τὸν τῆς προφητείας καιρὸν τῶν πραγμάτων προσδοκῆσαι τὴν ἔκβασιν, μετὰ χρόνον δὲ πλεῖστον; Στήσεται δὲ, λέγει, ἢ τὸ ἐπαγγελθὲν, ἢ τὸ προφητευόμενον. Τὸ δὲ διὰ χρόνου μακροῦ, μακρόθεν ἐξέδωκαν οἱ λοιποὶ τοῖς πρὸ αὐτῆς ἀποδόντες τὴν λέξιν. Οὕτω γ' οὖν Σύμμαχος, Καὶ ἀκροᾶσθε, ἔθνη, μακρόθεν, ἑρμήνευσεν. Σκόπει δὲ ὡς τὰ νῦν ὁ Κύριος λέγει, καὶ περὶ ἑτέρου Κυρίου διὰ τῶν ἑξῆς διαλέγεται, γέννησίν τε λέγων ἑαυτοῦ, καὶ δουλείαν, καὶ τὰ τοιαῦτα λέγων. Κύριος ἐκ γαστρὸς ἐκάλεσέ με, ἐκ κοιλίας μητρός μου ἀνέμνησε τὸ ὄνομά μου. Τὰ μὲν γὰρ πρὸ τῆς ἐνανθρωπήσεως ὀνόματα πρόσφορα τῇ θείᾳ φύσει, Θεὸς καὶ ζωὴ, καὶ φῶς, σοφία, καὶ δύναμις, καὶ τὰ τοιαῦτα. Τὸ δὲ Χριστὸς, καὶ Ἰησοῦς, καὶ, Μεθ' ἡμῶν ὁ Θεὸς, μετὰ τὴν οἰκονομίαν ἁρμόδια.","english":"From my mother's womb he called my name, and he made my mouth like a sharp sword, and under the cover of his hand he hid me. He made me like a chosen arrow, and in his quiver he hid me, and he said to me: You are my servant, Israel, and in you I will be glorified, and so on. Having said what is fitting for the Jews, he again turns to the calling of the Gentiles, and to the manifestation of the Savior. Therefore he summons the Churches, calling them islands, as being surrounded by the salty waves of life and of temptations. And indicating whose the islands are, he adds, Attend, you nations, lest the word be thought to be addressed to the Jews. And great David also says: \"The Lord has reigned; let the earth rejoice. Let many islands be glad.\" But what does he say to the nations—not to expect the outcome of events at the time of the prophecy, but after a very long time? It shall stand, he says, whether the promise or the thing prophesied. But the others, who rendered the reading before it, gave out \"after a long time\" as \"from afar.\" Thus, then, Symmachus interpreted it: And give ear, you nations, from afar. Observe how the Lord says these things now, and through what follows speaks about another Lord, mentioning his own birth, and servitude, and saying such things. The Lord called me from the womb; from my mother's belly he reminded me of my name. For the names before the incarnation are fitting to the divine nature: God, and Life, and Light, Wisdom, and Power, and the like. But Christ, and Jesus, and God with us, are appropriate after the economy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":566,"ref":"p566","source":"Ἔλεγεν γὰρ ὁ Γαβριὴλ τῇ Παρθένῳ, \"Καὶ τέξῃ υἱὸν, καὶ καλέσεις τὸ ὄνομα αὐτοῦ Ἰησοῦν·\" καὶ τὴν σημασίαν δηλῶν ἐπήγαγεν. \"Αὐτὸς γὰρ σώσει τὸν λαὸν αὑτοῦ ἀπὸ τῶν ἁμαρτιῶν αὐτῶν.\" Τὸ δὲ, Μεθ' ἡμῶν ὁ Θεὸς, ἀπὸ τῆς φύσεως καὶ τῆς οἰκονομίας ἐῤῥέθη, ὡς ἀπὸ τῆς ἐνεργείας τὸ Ἰησοῦς. Διὸ καὶ τοῖς ποιμέσιν ἐλέχθη, ὅτι Ἐτέχθη σήμερον Σωτὴρ, ὅ ἐστι Χριστὸς Κύριος, ἐν πόλει Δαβίδ· Χριστὸς δὲ, ὡς κεχρισμένος, ὃ δὴ πρὸ τῆς οἰκονομίας οὐχ ἥρμοττεν. Τεθῆναι δέ φησι τὸ στόμα αὐτοῦ ὡς μάχαιραν ὀξεῖαν. Καὶ ἀλλαχοῦ γάρ φησι· \"Καὶ ἐν πνεύματι διὰ χειλέων ἀνελεῖ ἀσεβῆ.\" Ὡς μάχαιραν οὖν φησιν ὀξεῖαν τμητικήν τε καὶ ἀφορίζουσαν τοὺς ἀξίους Θεοῦ ἀπὸ τῶν μὴ τοιούτων. Φησὶ γὰρ ἐν Εὐαγγελίοις· \"Μὴ νομίσητε ὅτι ἦλθον εἰρήνην βαλεῖν ἐπὶ τὴν γῆν. Οὐκ ἦλθον βαλεῖν εἰρήνην, ἀλλὰ μάχαιραν,\" καὶ τὰ ἐπὶ τούτοις. Καὶ τὸ εὐαγγελικὸν δὲ κήρυγμα, μάχαιρα κατὰ τῆς τοῦ διαβόλου τυραννίδος ἐγένετο. Δέδωκε δὲ ἡμῖν καὶ\n\nτὴν τοῦ πνεύματος μάχαιραν, ὅ ἐστι ῥῆμα Θεοῦ, δι' οὗ τοῖς ἐπιβούλοις ἀντανιστάμεθα δαίμοσι. Καὶ ἀλλαχοῦ δέ φησιν ὁ προφήτης· \"Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐπάξει ὁ Θεὸς τὴν μάχαιραν τὴν ἁγίαν, τὴν μεγάλην, ἐπὶ τὸν δράκοντα ὄφιν σκολιὸν, καὶ ἀναιρεῖ τὸν δράκοντα.\" Ἁρμόσει δὲ καὶ τοῖς ἁγίοις ὁ λόγος. Τῷ γ' οὖν λόγῳ τοῦ στόματος αὐτοῦ Πέτρος ἀνεῖλεν Ἀνανίαν τε καὶ Σάπφειραν. Καὶ εὐχὴ δὲ Ἐζεκίου τὸν Ῥαψάκην ἐτρέψατο. Τυφλὸν δὲ λόγῳ καὶ Παῦλος τὸν Ἐλύμαν ἐποίησεν. Ἐπὶ τούτοις φησὶν, Ὑπὸ τὴνσκέπην τῆς χειρὸς αὐτοῦ ἔκρυψέ με, τὴν πολλοὺς λανθάνουσαν τῆς ἐν σαρκὶ παρουσίας οἰκονομίαν ὑπαινιξάμενος.","english":"For Gabriel said to the Virgin, \"And you shall bear a son, and you shall call his name Jesus\"; and declaring its meaning he added, \"For he himself will save his people from their sins.\" But the name \"God with us\" was spoken from his nature and his economy, as \"Jesus\" is from his activity. Therefore it was also said to the shepherds, that \"Today a Savior has been born, who is Christ the Lord, in the city of David\"; and \"Christ,\" as one anointed, which did not fit before the economy. He says that his mouth was placed like a sharp sword. For elsewhere he says, \"And by the spirit through his lips he will destroy the impious.\" So he says \"like a sharp sword,\" both cutting and separating those worthy of God from those who are not such. For he says in the Gospels, \"Do not think that I came to cast peace upon the earth. I did not come to cast peace, but a sword,\" and the things that follow these. And the gospel proclamation became a sword against the tyranny of the devil. And he has given us also the sword of the spirit, which is the word of God, through which we stand against the demons who plot against us. And elsewhere the prophet says, \"In that day God will bring the holy, the great sword upon the dragon, the crooked serpent, and he will destroy the dragon.\" And the word will also fit the saints. By the word of his mouth, then, Peter destroyed Ananias and Sapphira. And Hezekiah's prayer turned back Rabshakeh. And Paul by a word made Elymas blind. After these things he says, \"Under the cover of his hand he hid me,\" hinting at the economy of his presence in the flesh, which escapes the notice of many.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":567,"ref":"p567","source":"Τέθειται δὲ καὶ βέλος ὑπὸ τοῦ Πατέρος ἐκλεκτὸν, ἵνα τιτρώσκῃ τοὺς ἀξίους τῶν ἑαυτοῦ κέντρων (κατὰ τὴν λέγουσαν ψυχὴν, \"Τετρωμένη ἀγάπης ἐγὼ\"), ὃ καὶ αὐτὸ, ὡς ἐν φαρέτρᾳ λανθάνει τῇ σαρκὶ, ἣν ἀνείληφεν, τοῖς ἀξίοις μόνοις ὁρώμενον. Τινὲς δὲ τὸ, Ὑπὸ τὴν σκέπην τῆς χειρὸς αὐτοῦ ἔκρυψέν με, δηλοῦν ἔφασαν ἀχώριστον εἶναι τοῦ Πατέρος τὸ Υἱὸν, καὶ τὸ γέγονεν ἄνθρωπος, ἄληπτόν τε καὶ ἀκαταγώνιστον ἔχειν τὴν φύσιν, ὅπερ αὐτῷ καὶ κατὰ τὴν οἰκονομίαν ἐσώζετο, λέγοντος τοῦ Δαβίδ· \"Οὐκ ὠφελήσει ἐχθρὸς ἐν αὐτῷ, καὶ υἱὸς ἀνομίας οὐ προσθήσει τοῦ κακῶσαι αὐτὸν,\" καὶ τὰ ἐφεξῆς. Πλεῖστα δὲ τὰ τοῦ Θεοῦ κατὰ καιροὺς ἐγένετο βέλη. Ἐκλεκτὸν δὲ βέλος καὶ ὑπὲρ πάντα Χριστὸς, ἐν προγνώσει τοῦ Πατέρος, ὡς ἐν φαρέτρᾳ κρυπτόμενος, ἐπὶ γῆς τὰς πονηρὰς δυνάμεις κατατρώσας ἠφάνισεν. Εἶπεν δέ μοι, φησὶ, δοῦλός μου εἶ σὺ, Ἰσραήλ· κατὰ τὸ σῶμα, τὸ ἐκ δούλων, δοῦλος, καὶ κατὰ τὸ γένος, τὸ ἐξ Ἰσραὴλ, Ἰσραὴλ ὁ Χριστός. Ὡς δὲ Θεοῦ δύναμις δι' ὧν ἐργάζεταιδοξάζει τὸν οὗ ἐστι δύναμις, ἐν μορφῇ δούλου γενόμενος, καίτοι κατὰ φύσιν ὑπάρχων Υἱὸς, ᾧ κάμψει πᾶν γόνυ ἐπιγείων καὶ καταχθονίων, καὶ πᾶσα γλῶσσα ἐξομολογήσεται, ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατέρος. Τινὲς δὲ πρὸς τὸν λαὸν, Ἰσραὴλ εἰρῆσθαι νομίσαντες φασί· Δείκνυσιν ὅτι δι' ἀγαθότητα μόνην ηὐδόκησε Δεσπότης καλεῖσθαι τοῦ Ἰσραὴλ, καὶ ἐν αὐτῷ δοξασθῆναι, διά τε τῶν κατ' Αἴγυπτον τεράτων, καὶ τῶν ἐφεξῆς γεγονότων.","english":"And a chosen arrow has also been placed by the Father, so that he might wound those worthy of his own goads (according to the soul that says, \"I am wounded by love\"), which arrow itself, as in a quiver, lies hidden in the flesh that he took up, being seen by the worthy alone. But some have said that the phrase \"Under the shelter of his hand he hid me\" signifies that the Son is inseparable from the Father, and that having become man he possesses a nature that is incomprehensible and unconquerable, which was preserved for him even in the economy, as David says: \"The enemy shall not profit in him, and a son of lawlessness shall not add to harm him,\" and the verses that follow. And very many arrows of God came to be at various times. But the chosen arrow, and beyond all, is Christ, foreknown by the Father, hidden as in a quiver, who wounded and destroyed the evil powers on earth. And he said to me, he says, You are my servant, Israel: according to the body, being from slaves, a slave; and according to lineage, being from Israel, Israel—Christ. But as the power of God, through those things he works he glorifies him whose power he is, having become in the form of a slave, though by nature being the Son, to whom every knee shall bow of things on earth and under the earth, and every tongue shall confess that Jesus Christ is Lord, to the glory of God the Father. But some, thinking it was said to the people, say: He shows that it was by goodness alone that the Master was pleased to be called Lord of Israel, and to be glorified in him, both through the wonders in Egypt and through those that followed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":568,"ref":"p568","source":"Οἱ δὲ αὐτοὶ καὶ τὸ, Κενῶς ἐκοπίασα, ἐκ τοῦ προφήτου λελέχθαι φασὶν, ὡς πολλὰ μὲν ἐν τῷ κηρύττειν παθόντος, μὴ ὠφελήσαντος δὲ τῶν ἀκουσάντων μηδένα. Ἀλλ' ὁ Θεός μοι, φησὶ, τὴν κατ' ἀξίαν τῶν πόνων ἀποδίδωσιν ἀμοιβήν. Λέγεται δὲ τοῦτο, φασὶ, καὶ περὶ ἑκάστου λαμβάνοντος αἴσθησιν, ὡς μάτην τὸν καιρὸν ἐν ταῖς τοῦ βίου φαντασίαις ἀνάλωσεν. Οἰκειότερον δ' ἂν ἐπὶ τοῦ Σωτῆρος λαμβάνοιτο, ὃς ἀκούσας τῶν εἰρημένων ἀπεκρίνατο, Καὶ πῶς, ὦ Πάτερ, ἐν ἐμοὶ δοξασθήσῃ, ὁ ποτὲ πολλὰ καμὼν ὑπὲρ τῆς τῶν ἀνθρώπων σωτηρίας, οὐδὲν ἤνυσα πλέον, ἐναπομεινάντων τῇ ἀπιστίᾳ πολλῶν τε ἄλλων, καὶ τῶν ἐκ περιτομῆς; περὶ ὧν ἔλεγεν· \"Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ ἀπολωλότα πρόβατα οἴκου Ἰσραὴλ,\" οἵγε πρὸς τῷ ἀπειθεῖν, καὶ ἐσταύρωσαν, ὡς εἰρῆσθαι καὶ παρὰ τῷ Ψαλμῳδῷ· \"Τίς ὠφέλεια ἐν τῷ αἵματί μου, ἐν τῷ καταβαίνειν με εἰς διαφθοράν;\" Ἀλλ' ἐκεῖνοι μὲν ταῦτα. Ἡ δὲ κρίσις μου παρὰ τῷ Κυρίῳ. Ἐγὼ γὰρ τὰ παρ' ἐμαυτοῦ πράξας ἐναντίον τοῦ Θεοῦ μου, τὸ πατρικὸν ἐτελείωσα βούλημα. Διὰ τοῦτο δὲ καὶ ἡ κρίσις ἐξενήνεκται παρ' αὐτοῦ. Ἐξεβλήθησαν γὰρ τῆς πρὸς αὐτὸν οἰκειότητος. Τὰ δὲ ἔθνη γέγονε κλ̣ῆρο̣ς Θεοῦ. Τὴν κρίσιν δὲ ταύτην καὶ διὰ τῆς παραβολῆς ὁ Κύριος ἔδειξε, περὶ τῶν γεωργῶν λέγων τῶν τὸν κληρονόμον ἀπεκτονότων, οὓς καὶ ἀπολέσας, ἑτέροις τὸν ἀμπελῶνα γεωργοῖς ἐξέδωκεν, οἵτινες ἀποδώσουσιν αὐτῷ τοὺς καρποὺς ἐν τοῖς καιροῖς αὐτῶν.","english":"But the same people also say that the phrase \"I have labored in vain\" was spoken by the prophet, as one who suffered many things in preaching but benefited none of his hearers. But God, he says, gives me the recompense of my labors according to their worth. This, they say, is also said about each person who comes to perceive that he has spent his time to no purpose on the phantasies of life. But it would be more fittingly understood of the Savior, who, having heard what was said, answered: And how, O Father, shall you be glorified in me, who once labored much for the salvation of men and accomplished nothing more, since many others remained in unbelief, and also those of the circumcision? Concerning whom he said: \"I was not sent except to the lost sheep of the house of Israel,\" who, in addition to their disobedience, also crucified him, so that it is said even by the Psalmist: \"What profit is there in my blood, in my going down to corruption?\" But those men said these things. But my judgment is with the Lord. For I, having done what was mine in the presence of my God, fulfilled the Father's will. And for this reason the judgment has also been brought forth by him. For they were cast out from kinship with him. But the nations have become the Lord's portion. And the Lord showed this judgment also through the parable, speaking of the vine-dressers who killed the heir, whom he also destroyed and gave the vineyard to other vine-dressers, who will render to him the fruits in their seasons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":569,"ref":"p569","source":"Οὗτοι δὲ ἦσαν τῶν Εὐαγγελίων οἱ κήρυκες, ἐφ' ὧν αἱ νεφέλαι καθῆκαν ὑετοὺς αἱ κελευσθεῖσαι μὴ βρέχειν ἐπὶ τὸν Ἰουδαϊκὸν ἀμπελῶνα, ἐφ' ὧν οὐκ ἀκάνθας, ἀλλὰ σταφυλὰς ἐτρύγησεν ὁ Χριστὸς, λεγόντων ἡμῶν, ὅτι Ὁ Κύριος δώσει χρηστότητα, καὶ ἡ γῆ ἡμῶν δώσει τοὺς καρποὺς αὐτῶν. Καὶ ἄλλως δὲ τὸν πόνον ὁ Παῦλος αὐτοῦ καὶ τὴν κρίσιν δηλοῖ λέγων· \"Ὃς ἐν μορφῇ Θεοῦ ὑπάρχων, οὐχ ἁρπαγμὸν ἡγήσατο, τὸ εἶναι ἴσα Θεῷ, ἀλλ' ἑαυτὸν ἐκένωσεν μορφὴν δούλου λαβὼν, ὑπήκοος γεγονὼς τῷ Πατέρι, μέχρι θανάτου, θανάτου δὲ σταυροῦ. Διὸ καὶ\n\nὑπερύψωσεν αὐτὸν, φησὶ, τὸ ὄνομα δοὺς τὸ ὑπὲρ πᾶν ὄνομα, ἵνα ἐν τῷ ὀνόματι αὐτοῦ πᾶν γόνυ κάμψῃ.\" 2468 Ταῦτα δὲ κατὰ σάρκα νοήσεις. Φύσει γὰρ Θεὸς ὁ Υἱὸς, οὐ κοπιῶν, οὐκ ἀμοιβὴν ἀντὶ κόπων δεόμενος. Εἶτα πάλιν ἀνθρωποπρεπεῖ κεχρημένος φωνῇ, δοῦλον ἑαυτὸν ἐκ κοιλίας πεπλάσθαι φησὶ, καθὸ μὲν Υἱὸς, μὴ πλαττόμενος· καθὸ δὲ δοῦλος, τὴν δούλην σάρκα φορῶν. Πῶς γὰρ ἂν, εἰ φύσει δοῦλος ἦν ὁ Υἱὸς, εἰς |δουλείαν ἐλέγετο πλάττεσθαι; Δῆλον οὖν ὡς κατὰ φύσιν ὑπάρχων ἐλεύθερος. Τοῦτο γὰρ καὶ ἐν τῇ τοῦ διδράχμου συνεισφορᾷ πρὸς τὸν Πέτρον φησὶν, \"Ἄρα, λέγων, ἐλεύθεροί εἰσιν οἱ υἱοί.\" Τοιγαροῦν, τὸ ἐκ κοιλίας προσέθηκεν, ὡς ἂν δειχθῆ τῆς δουλείας ὅ τε χρόνος καὶ τρόπος τῇ κατὰ σάρκα γεννήσει διοριζόμενος. Καὶ τῆς δουλικῆς πλάσεως τὴν αἰτίαν διοριζόμενος, ἐπήγαγεν τοῦ συνάγειν τὸν Ἰακώβ. Οὐκοῦν εἰ μὴ διὰ τούτους, οὐκ ἂν ἐπλάσθη ἐν τῇ ἀπλάστῳ μένων θεότητι. Καὶ τούτους γὰρ μετὰ τῶν ἄλλων ὁ Σατανᾶς ἐκ Θεοῦ διεσκέδασεν, ἢ εἰδωλολατροῦντας, ἢ ἐντάλματα ἀνθρώπων διδάσκοντας.","english":"These were the heralds of the Gospels, at whose time the clouds that were commanded not to rain upon the Jewish vineyard let down rains; at whose time Christ gathered not thorns but grapes, while we say, \"The Lord will give goodness, and our land will give its fruits.\" And in another way Paul makes clear his labor and his judgment, saying: \"Who, being in the form of God, did not consider it robbery to be equal with God, but emptied himself, taking the form of a servant, becoming obedient to the Father, unto death, even death on a cross. Therefore also God highly exalted him, he says, giving him the name that is above every name, that at the name of Jesus every knee should bow.\" But you will understand these things according to the flesh. For the Son is God by nature, not laboring, not needing a recompense in return for labors. Then again, using language befitting a man, he says that he was formed as a servant from the womb—as Son, not being formed; but as servant, wearing the servile flesh. For how, if the Son were a servant by nature, would he be said to be formed for servitude? It is clear, then, that he is free by nature. For this is what he also says to Peter in the matter of the didrachma contribution: \"Are the sons free?\" Therefore he added \"from the womb,\" so that both the time and the manner of the servitude might be shown, being defined by the generation according to the flesh. And defining the cause of the servile formation, he added \"to gather Jacob.\" So then, if it were not for these, he would not have been formed, remaining in the unformed divinity. For Satan scattered these also, along with the others, from God—either as idolaters, or as those teaching the commandments of men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":570,"ref":"p570","source":"Ἀλλ' ἐχθροὺς ὄντας ὁ Χριστὸς διήλλαξε τῷ Πατέρι, πρὸς ὅπερ αὐτοὺς καὶ Ἡσαΐας ἐκάλει, Ποιήσωμεν εἰρήνην, αὐτῷ λέγων, ποιήσωμεν εἰρήνην οἱ ἐρχόμενοι. Καὶ οἱ μαθηταὶ δὲ κεκράγασιν· \"Ὑπὲρ Χριστοῦ πρεσβεύομεν, ὡς τοῦ Θεοῦ παρακαλοῦντος δι' ἡμῶν·\" καὶ πάλιν, \"Θεὸς γὰρ ἦν Χριστῷ κόσμον ἑαυτῷ καταλλάσσων.\" Νοοῖτο δ' ἂν Ἰσραὴλ καὶ Ἰακὼβ οὐ μόνον ἐκ περιτομῆς, ἐφ' οὓς καὶ ἀπεστάλθαι φησὶν λέγων· \"Εἰς ὁδὸν ἐθνῶν μὴ πορεύεσθε.\" Ἀλλὰ καὶ πᾶς ὁ σωθεὶς διὰ πίστεως. \"Οὐ γὰρ ὁ ἐν τῷ φανερῷ μόνον Ἰουδαῖος,\" καὶ τὰ ἑξῆς. Τοιγαροῦν καὶ μεταξὺ τοῦ λόγου παρεμβέβληται πρόσωπον τῶν διὰ πίστεως σωζομένων ὁμολογούντων, ὅτι Πρὸς αὐτὸν συναχθήσομαι, καὶ τὰ τούτοις ἑπόμενα. Δοξάσονται δὲ καὶ τὸ λαμπρὸν αὔχημα τῆς υἱοθεσίας λαμβάνοντες, καὶ αὐτὸν ἰσχὺν ἔχουσι πρὸς τὴν τῶν πρακτέων κατόρθωσιν. Τινὲς δὲ καὶ τὸ, συναχθήσομαι, καὶ τὰ ἐπ' αὐτῷ, περὶ Χριστοῦ λαβόντες, τὸ πῶς ἁρμόττει παρέλιπον. Ἄλλοι δὲ καὶ εἰς τὸν προφήτην εἰρήκασι δύνασθαι νοηθῆναι, σημαῖνον ἀνάκλησιν τοῦ Ἰσραὴλ, καὶ τῶν διασπαρέντων ἐπισυναγωγή. Κατὰ ἀναγωγὴν δὲ, καὶ ἐπὶ τὸν Σωτῆρα τὴν τῶν δικαίων πηγὴν, ὥσπερ οὖν καὶ ὁ περὶ κακῶν λόγος εἰς τὸν ἀρχέκακον ἀναφέρεται. Πρὸς δὲ τὸν Σωτῆρά φησιν ὁ Πατὴρ, Μέγα σοί ἐστι τοῦ κληθῆναί σε παῖδά μου ἢ δοῦλόν μου, κατὰ τοὺς λοιπούς. Μέγα γὰρ ἔργον ὡς ἀληθῶς, τοῦ πρὸς δουλείαν πλασθέντος Υἱοῦ, τὸ μορφὴν δούλου λαβεῖν πρὸς σωτηρίαν ἧς ἐδημιούργησεν ἀνθρώπου φύσεως. Διὸ καὶ δοξάζεται, ὡς οὐχ ἁρπαγμὸν ἡγησάμενος τὸ εἶναι ἴσα Θεῷ.","english":"But Christ reconciled them to the Father, though they were enemies, to which Isaiah also called them, saying, \"Let us make peace, let us make peace, you who are coming.\" And the disciples also cried out: \"We are ambassadors for Christ, as God is entreating through us;\" and again, \"For God was in Christ, reconciling the world to himself.\" Israel and Jacob might be understood not only from the circumcision, to whom he says he was also sent, saying: \"Do not go in the way of the Gentiles.\" But also every one who is saved through faith. \"For he is not only a Jew who is so outwardly,\" and the rest. Therefore also in the middle of the discourse the person of those who are saved through faith has been interposed, confessing, \"I will be gathered to him,\" and the things that follow these. And they will be glorified, receiving also the bright boast of adoption, and they have him as strength for the accomplishment of what must be done. But some, taking the words \"I will be gathered\" and what follows them as about Christ, have passed over how it fits. Others have said that it can also be understood of the prophet, signifying the recall of Israel and the gathering of the dispersed. And by way of elevation, also to the Savior, the fountain of the righteous, just as indeed the account concerning evils is referred to the author of evil. But the Father says to the Savior, \"It is a great thing for you to be called my child or my servant,\" according to the others. For it is truly a great work, for the Son who was formed for servitude, to take the form of a servant for the salvation of the human nature which he created. Therefore he is also glorified, as not considering equality with God a thing to be grasped.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":571,"ref":"p571","source":"Καὶ ἄλλως δὲ μέγα ὡς ἀνθρώπῳ, μικρὸν δὲ ὡς Θεῷ, τοῦ στῆσαι, φησὶ τὰς φυλὰς Ἰακώβ. Διὸ καὶ πρώτοις ἐκήρυττεν αὐτοῖς αἰχμαλώτοις οὖσι τὰς ψυχὰς ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν. Ἐπειδὴ δὲ τὴν χάριν ἠρνή σαντο, ἀκολούθως ἐπήνεγκεν· Ἰδοὺ τέθεικά σε εἰς φῶς ἐνθῶν. Καὶ οἱ λοιποὶ δὲ οὕτως ἐξέδωκαν. Διὸ τῆς παρούσης προφητείας ἀρχόμενος ἔλεγεν· Ἀκούσατέ μου, νῆσοι, καὶ προσέχετε, ἔθνη· ἔδει γὰρ ἀκοῦσαι τὰ ἔθνη τό· Ἰδοὺ τέθεικά σε εἰς φῶς ἐθνῶν. Οὐ γὰρ ἐχρῆν τὴν τοσαύτην οἰκονομίαν ἀποτυχεῖν, ἀπειθήσαντος Ἰσραὴλ, καὶ τὸ σκότος ἠγαπηκότος. Καίτοι τῶν προφητῶν ὁ μέν τις ἔφασκε πρὸς αὐτούς· \"Φωτίζου, φωτίζου, Ἱερουσαλήμ. Ἥκει γάρ σου τὸ φῶς,\" καὶ τὰ ἐπὶ τούτῳ· ὁ δὲ, \"ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις με ἥλιος δικαιοσύνης.\" Λοιπὸν τοῖς ἔθνεσι προσφωνῶν ἐπάγει, Οὕτως λέγει Κύριος. Ἀγνοοῦσι δὲ τίς ὁ Κύριος, φησίν· Ὁ ῥυσάμενος τὸν Ἰσραήλ. Ἠκούσατε γὰρ πῶς ἐξ Αἰγύπτου πάλαι τούτους διέσωσεν. Ἄλλοι δὲ πρὸς τοὺς ἐκ περιτομῆς εἰρῆσθαι τοῦτό φασιν, ὡς ὁ πάλαι σε ῥυσάμενος ἐντέλλομαί σοι, ὡς ἂν μὴ προσκόψῃς τῷ λίθῳ τοῦ προσκόμματος. Ἁγιάσατε τὸν φαυλίζοντα τὴν ψυχὴν αὐτοῦ. Ὅσῳ γὰρ ἐταπείνωσεν ἑαυτὸν μέχρι θανάτου, θανάτου δὲ σταυροῦ· τοσούτῳ δοξάσατε, καὶ ἁγιάσατε αὐτόν· εἰ δὲ πρὸς τὰ ἔθνη λέγοιτο, διαμαρτύρεται μὴ ταυτὸ τοῖς Ἰουδαίοις παθεῖν. Τὸ δὲ ἁγιάσατε, σεπτὸν καὶ ἅγιον ὑπολάβετε. Ἔτι γὰρ ὄντων ἡμῶν ἁμαρτωλῶν, ὑπὲρ ἀσεβῶν ἔπαθεν ὁ","english":"And in another sense it was great for him as a man, but small as God, to establish, he says, the tribes of Jacob. Therefore he also preached to them first, while they were captives in their souls, release, and to the blind, recovery of sight. But since they rejected the grace, he added accordingly: Behold, I have set you as a light to the nations. And the rest also handed it down in this way. Therefore, beginning the present prophecy, he said: Hear me, you islands, and pay attention, you nations; for the nations needed to hear: Behold, I have set you as a light to the nations. For so great a dispensation ought not to have failed, when Israel disobeyed and loved the darkness. And yet one of the prophets said to them: \"Be enlightened, be enlightened, Jerusalem, for your light has come,\" and what follows; and another: \"The sun of righteousness will rise upon you who fear me.\" Hence, addressing the nations, he adds: Thus says the Lord. But they do not know who the Lord is, he says: The one who rescued Israel. For you have heard how long ago he saved them from Egypt. But others say this was spoken to those of the circumcision, as if: I, who long ago rescued you, command you, so that you may not stumble against the stone of stumbling. Sanctify the one who despises his own soul. For to the extent that he humbled himself to death, even death on a cross, to that extent glorify and sanctify him; but if it is said to the nations, he testifies that they should not suffer the same things as the Jews. And \"sanctify\" means: regard him as venerable and holy. For while we were still sinners, he suffered for the ungodly, the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":572,"ref":"p572","source":"λέγων· \"Ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὐτοῦ τίθησιν ὑπὲρ τῶν προβάτων.\" Ὁμολογείσθω τοίνυν ἅγιος, ὃ μόνῳ πρέπει Θεῷ. Οὐσιῶδες γὰρ ἐπ' αὐτοῦ τὸ τοῖς ἄλλοις ἐπισυμβαῖνον ἐκ τῆς αὐτοῦ μετοχῆς· ἐπεὶ καὶ φῶς ὢν λέγει· \"Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου τούτου.\" Καὶ λέγοντες δὲ τὸ, \"Ἁγιασθήτω τὸ ὄνομά σου,\" οὐχ ἁγιασμοῦ προσθήκην αἰτοῦμεν αὐτῷ γενέσθαι, ἀλλ' ἵνα τὸν ἀληθῶς ἅγιον πάντες ὁμολογήσαντες, ἐν μεθέξει τῆς ἁγιωσύνης αὐτοῦ γενησώμεθα. Προσέθηκε δὲ τὸν βδελυσσόμενον ὑπὸ τῶν ἐθνῶν, τῶν ἀπίστων δηλονότι. Βδελύττονται γὰρ, καὶ τὸν θάνατον αὐτοῦ διασύρουσι. Καὶ παραδοθέντα δὲ τῷ Πιλάτῳ τῶν στρατιωτῶν τινες αὐτὸν ἐβδελύττοντο καταπτύοντές τε καὶ παίοντες, ἐν διασυρμῷ τε βοῶντες· \"Χαῖρε, ὁ βασιλεὺς τῶν Ἰουδαίων.\" Διὸ τῶν δούλων τῶν ἀρχόντων ἐπήγαγεν. Ἴσως δὲ καὶ τῶν κοσμοκρατόρων τοῦ σκότους φησὶν, οἷς δουλεύουσιν οἱ τὸν Χριστὸν βδελυττόμενοι. Πλὴν ἀναλάμψει, φησὶ, καὶ μέχρι βασιλέων αὐτῷ προσκυνήσουσιν, οἵτινες ὄψονται αὐτὸν, οὐ πάντως σωματικοῖς ὀφθαλμοῖς, ἀλλὰ νῷ καὶ καρδίᾳ. Προσκυνήσουσι δὲ μάλιστα καὶ πάντες, ὅτ' ἂν ἔλθῃ ἐν τῇ δόξῃ τοῦ Πατέρος αὐτοῦ μετὰ τῶν ἀγγέλων αὐτοῦ, καὶ καθίσῃ ἐπὶ θρόνου δόξης αὐτοῦ κρίνων ζῶντας καὶ νεκρούς. Προσκυνήσουσι δὲ αὐτῷ ἕνεκεν τοῦ Πατέρος αὐτοῦ· δοξάζεται γὰρ ὡς Υἱὸς τοῦ Θεοῦ, ὅτι πιστός ἐστιν ὁ ἅγιος Ἰσραὴλ ὁ ἐκλεξάμενος αὐτὸν, τοῦτ' ἔστιν ἀεὶ καὶ ὡσαύτως ἔχων. Πιστὸν γὰρ οὐδὲν ἐν κτίσμασι τοῖς ὑποκειμένοις μεταβολῇ. Ὁ δὲ Πατὴρ ἐξελέξατο τοὺς δι' Υἱοῦ κεκλημένους.","english":"saying: \"The good shepherd lays down his life for the sheep.\" Let him be confessed, then, as holy, which befits God alone. For in his case this is essential, whereas in others it comes about from participation in him; since even being light he says: \"You are the light of this world.\" And when we say, \"Hallowed be your name,\" we do not ask that an increase of holiness be added to him, but that all, having confessed the truly holy one, may come to share in his holiness. He added also that he is abhorred by the nations, clearly by the unbelievers. For they abhor him, and they mock his death. And when he was handed over to Pilate, some of the soldiers abhorred him, spitting on him and striking him, and crying out in mockery: \"Hail, king of the Jews.\" Therefore he brought in the servants of the rulers. Perhaps he means also the world-rulers of darkness, whom those who abhor Christ serve. Nevertheless, he says, he will shine forth, and even to kings they will worship him, who will see him, not altogether with bodily eyes, but with mind and heart. And all will worship him especially when he comes in the glory of his Father with his angels, and sits upon the throne of his glory, judging the living and the dead. And they will worship him for the sake of his Father; for he is glorified as the Son of God, because the Holy One of Israel is faithful, who chose him, that is, who is ever and in the same way. For nothing among created things subject to change is faithful. But the Father chose those who are called through the Son.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":573,"ref":"p573","source":"\"Οὓς γὰρ ἔγνω, φησὶ, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὐτοῦ,\" Οἳ ἡγίασαν τὸν φαυλίζοντα τὴν ψυχὴν αὐτοῦ τοῖς τῆς ἀνθρωπότητος μὴ προσκόψαντες μέτροις. Ἀντὶ δὲ τοῦ, ἐξελεξάμην σε, ὃς ἐξελέξατό σε Σύμμαχος ἐξέδωκεν. Κυρίως μὲν οὖν, φασί τινες, ταῦτα εἰς τὸν Χριστὸν ἀναφέρεται. Νοοῖτο δ' ἂν καὶ ἐπὶ τοῦ προφήτου. Ἐξουδένωσεν γὰρ ἑαυτὸν, ὀδυρόμενος τὰς τοῦ λαοῦ διὰ τὰ πλημμελήματα συμφοράς. Καὶ προσαχθεὶς ἐν σάκκῳ τε καὶ γυμνὸς περιήρχετο, παρὰ τῶν ὁρώντων ἐξουδενούμενος, ταπεινὰ φρονῶν τε ἅμα, καὶ τῶν μελλόντων εἰκὼν αὐτοῖς παθημάτων γινόμενος. Ἀλλ' ὅμως καὶ οἱ τοῖς ἄρχουσιν ἐξυπηρετούμενοι, τοῦτον ἐχλεύαζον. Ὃν ἅγιον ὄντα τιμῆς, φησὶν, ἀξιώσατε. Παρά τισι δὲ τὸ ῥητὸν κεῖται τῷ βδελυκτῷ ἔθνους, καὶ, φασὶ, τοῦ Ἰσραήλ· διὸ καὶ πρὸς τὰ ἔθνη μετέβη. Καὶ πάλιν τὸ ῥητὸν τῷ δούλῳ ἐξουσιαζόντων καί φασιν· ὑπετάγη γάρ· καὶ ἐξελεξάμην σε, ἔχων, φασὶ, τὴν ἀόρατον ὑπεροχὴν κατὰ φύσιν ἐκ τῶν ὁρατῶν. Καὶ ἐξ ἀνθρώπων ἐκλεκτὸς γίνεται, δι' ἣν εἶχεν ὁμοιότητα πρὸς ἡμᾶς. Εἶτα πρὸς τὸν Σωτῆρά φησιν ὁ Πατὴρ, Καιρῷ δεκτῷ ἐπήκουσά σου. Πάσχων μὲν γὰρ ἐβόα· \"Ἠλεὶ, Ἠλεὶ, λαμασαβαχθανί.\" Εἶθ' ὡς ἀνανεύοντα τὸν Πατέρα ἑώρα, ἐπῆγεν· \"Πάτερ, εἰ μὴ δυνατὸν παρελθεῖν αὐτὸ, γενηθήτω τὸ θέλημά σου. Ταύτην οὖν τὴν εὐχὴν μετὰ τὸν θάνατον δεχόμενος ὁ Πατὴρ, τὸν καιρὸν δεικνὺς τῆς ἀναστάσεως φησίν· Ἐν καιρῷ δεκτῷ ἐπήκουσά σου.","english":"For those whom he foreknew,\" he says, \"he also predestined to be conformed to the image of his Son,\" who sanctified the one who despised his own soul, not stumbling at the measures of humanity. And in place of \"I chose you,\" Symmachus rendered it \"he who chose you.\" Properly, then, some say, these things are referred to Christ. But it could also be understood of the prophet. For he made himself of no account, lamenting the calamities of the people because of their transgressions. And being brought forward in sackcloth and going about naked, he was despised by those who saw him, thinking humbly at the same time, and becoming for them an image of the sufferings to come. But nevertheless even those who served the rulers mocked him. \"Honor him,\" he says, \"since he is holy.\" But among some the passage is applied to the abominable nation, and, they say, of Israel; therefore he also turned to the nations. And again the passage is applied to those who had authority over the servant, and they say: for he was subjected; and \"I chose you,\" they say, having by nature the invisible preeminence over things visible. And he becomes chosen from among men, because of the likeness he had to us. Then the Father says to the Savior, \"In an acceptable time I heard you.\" For while suffering he cried out: \"Eli, Eli, lemasabachthani.\" Then, as he saw the Father turning away, he added: \"Father, if it is not possible for this to pass, let your will be done.\" Receiving this prayer, then, after the death, the Father, showing the time of the resurrection, says: \"In an acceptable time I heard you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":574,"ref":"p574","source":"Τινὲς δὲ μεμψάμενοι τὴν παροῦσαν ἐξήγησιν, ὡς ἀπίθανον, τὸν Υἱὸν ἀποτυχεῖν τῆς εὐχῆς πεπλᾶσθαι τὴν εὐχὴν κατ' οἰκονομίαν φασὶν, ἐπεὶ καὶ πρὸ ταύτης ᾔδει μὴ ἄλλως τὸν θάνατον καταργηθησόμενον, εἰ μὴ δι' ὃν ὑπέστη σταυρόν τε καὶ θάνατον. Ἡ οὖν παραίτησις, τῆς Ἰουδαίων μιαιφονίας κατηγορεῖ, ἀβούλητον αὐτῷ δεικνῦσα τὸ πάθος διάτοι τὸ δυσκλεές. Ἀλλὰ καὶ οὕτω γέγονε θελητὸν ἐπὶ τῷ καταργῆσαι τὸν θάνατον. \"Καὶ τοῦτο δηλοῖ τὸ, Καταβέβηκα ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με,\" καὶ τὰ ἑξῆς. Εἰς δέον οὖν τῇ μιαιφονίᾳ τῇ ἐκείνων ἐχρήσατο πρὸς σωτηρίαν τοῦ κόσμου. Καὶ τύπος δὲ, φασὶν, ἡμῖν γέγονεν μὴ ἀναπίπτειν ἐν πειρασμοῖς, ἀλλὰ δεῖσθαι Θεοῦ. Τοῖς οὖν προλαβοῦσι συνάπτοντες τὸ ῥητὸν, πρὸς τοὺς ἐξειλεγμένους εἰρῆσθαί φασι τό· Καιρῷ δεκτῷ ἐπήκουσά σου. Προέγνωστο μὲν γὰρ πρὸ καταβολῆς κόσμου τὸ Χριστοῦ μυστήριον, ἐπέλαμψε δὲ καθ' οὓς ηὐδόκησε καιροὺς ὁ δυνάστης. Τὸν οὖν τῆς ἐνανθρωπήσεως καιρὸν ἡμέραν καλεῖ, καθὰ καὶ ὁ θεῖος Ἀπόστολος· \"Ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος. Ἰδοὺ ἡμέρα","english":"But some, finding fault with the present interpretation as implausible—since the Son would not have failed to obtain his prayer—say that the prayer was formed by economy, since even before this he knew that death would not be abolished in any other way except through the cross and death which he underwent. The refusal, then, accuses the murderousness of the Jews, showing that the suffering was unwilling on his part because of its disgrace. But even so it became willing for the sake of abolishing death. \"And this is made clear by the saying, 'I have come down from heaven, not to do my own will, but the will of him who sent me,'\" and what follows. He used their murderousness, then, for the salvation of the world as was fitting. And, they say, it has become a type for us not to fall back in temptations, but to entreat God. Connecting the saying, then, with what precedes, they say that \"In an acceptable time I heard you\" was spoken to the elect. For the mystery of Christ was foreknown before the foundation of the world, but the sovereign shone forth in the times which he approved. He calls the time of the incarnation a day, just as the divine Apostle also does: \"Behold, now is the acceptable time. Behold, the day","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":575,"ref":"p575","source":"σωτηρίας.\" Περὶ ἧς φησι καὶ Δαβίδ· \"Αὕτη ἡ ἡμέρα, ἣν ἐποίησεν ὁ Κύριος.\" Ἐπὶ τούτοις φησί· Καὶ ἔδωκά σε εἰς διαθήκην ἐθνῶν τοῦ· καταστῆσαι τὴν γῆν, κληρονομῆσαι κληρονομίας ἐρήμους· ἢ κατὰ Σύμμαχον Ἀνεγεῖραι τὴν γῆν, καὶ κληροδοτῆσαι κληροδοσίας ἠφανισμένας. Τοιαῦται δὲ ἦσαν αἱ τῶν ἀθέων ψυχαὶ, ἔρημοι Θεοῦ, καὶ ἀληθῶς ἠφανισμέναι. Ἦσαν δὲ καὶ σειραῖς ἁμαρτημάτων δεσμώτιδες. Καί ποτε σκότος, νῦν δὲ φῶς ἐν Κυρίῳ. Τὴν οὖν τοιαύτην κατέστησε γῆν τεθορυβημένην κακοῖς. Ἤγουν, πάντας τοὺς ἐπὶ γῆς καὶ τῆς ἐπικειμένης ἀπήλλαξε ζάλης, καὶ κλῆρον ἴδιον ἐποιήσατο, μόνον ἔχων πάλαι τὸν Ἰσραήλ. Τοὺς δὲ δεσμῶν καὶ σκότους ἠλευθερωμένους εὐαγγελίζεται, λέγων· Ἐν πάσαις ταῖς ὁδοῖς βοσκηθήσονται. Ὁδοὶ δὲ καὶ τρίβοι, ἃς διώδευσαν οἱ πάλαι θεοσεβεῖς, αἱ θεῖαι Γραφαί· ἤγουν, αἱ τῶν ἀρετῶν ἐπιτηδεύσεις ἄβατοι τοῖς ἐξ ἐθνῶν ὑπάρχουσαι πρότερον, ἐν αἷς βοσκόμενοι πάντες λογικῆς τροφῆς ἀπολαύουσιν, ἣν καὶ νεμόμενοί φασι· Κύριος ποιμαίνει με, καὶ οὐδέν με ὑστερήσει, καὶ τὰ τούτοις ἑπόμενα. Πῶς οὖν [οὐκ] ὑπομένουσιν ἔτι ψυχῆς πεῖναν, ἢ δίψαν, ἃς εἶχον πάλαι μὴ νόμῳ, μὴ προφήταις παιδαγωγούμενοι; Μεταβαλὼν δέ τις κατὰ Χριστὸν, ἐν εὐτροφίᾳ γίνεται νοητῇ, λέγοντος Ἡσαΐου· \"Αὐτὸς οἰκήσει ἐν ὑψηλῷ σπηλαίῳ πέτρας ἰσχυρᾶς. Ἄρτος αὐτῷ δοθήσεται, καὶ τὸ ὕδωρ αὐτοῦ πιστόν. \"Ἀλλ' οὐδὲ ὁ φλογμὸς τοῦ βίου πατάξει αὐτοὺς, λεγόμενος καύσων καὶ ἥλιος. Γέγονε γὰρ αὐτοῖς σκεπαστὴς ὁ Χριστὸς ὁ καὶ πάλαι νεφέλῃ σκεπάσας τὸν Ἰσραήλ. Σύμφωνον τούτῳ τὸ τοῦ Ἀποστόλου ῥητόν·","english":"of salvation.\" About this day David also says: \"This is the day which the Lord has made.\" On these things he says: And I have given you for a covenant of the nations, to establish the earth, to inherit inheritances that are desolate; or according to Symmachus, To raise up the earth, and to apportion apportionments that have been destroyed. Such were the souls of the godless—desolate of God, and truly destroyed. They were also prisoners bound by the chains of sins. And once they were darkness, but now they are light in the Lord. Such a land, then, troubled by evils, he established. That is, he delivered all those on the earth from the storm that lay upon them, and made them his own portion, having formerly only Israel. And to those freed from bonds and darkness he proclaims the good news, saying: In all the ways they shall feed. And the ways and paths which the pious of old traveled are the divine Scriptures; that is, the pursuits of the virtues, which were previously impassable to those from the nations, in which all, feeding, enjoy rational food, of which those who also graze say: The Lord shepherds me, and nothing shall be lacking to me, and the things that follow these. How then do they no longer endure hunger or thirst of the soul, which they formerly had, being trained neither by the law nor by the prophets? But one who has been changed according to Christ comes to be in a spiritual good nurture, as Isaiah says: \"He himself shall dwell in a high cave of a strong rock. Bread shall be given to him, and his water shall be faithful.\" But neither shall the scorching heat of life strike them, which is called the burning heat and the sun. For Christ has become a shelter for them, who also of old covered Israel with a cloud. In agreement with this is the saying of the Apostle:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."},{"kind":"scripture","severity":"info","ref":"Psalm 118:24","text":"The English carries the scriptural phrase “this is the day which the lord has made”, which matches Psalm 118:24. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":576,"ref":"p576","source":"\"Δυνατὸς δὲ ὁ Θεὸς ὃς οὐκ ἐάσει ὑμᾶς πειρασθῆναι ὑπὲρ ὃ δύνασθε.\" Καὶ αὕτη τοῦ ἐλεοῦντος ἡμᾶς ἡ παράκλησις. Καὶ διὰ πηγῶν, φησὶν, ὑδάτων ἄξει αὐτούς. Πολλαὶ δὲ πηγαὶ Ἰσραὴλ, καὶ πηγαὶ σωτηρίου, αἱ μὲν τῆς Παλαιᾶς Διαθήκης, αἱ δὲ τῆς Καινῆς. Οὐδὲν δὲ δύσβατον αὐτοῖς τὴν σωτήριον ὁδοιποροῦσιν ὁδόν. Ἔφη γὰρ ὁ προφήτης καὶ πρότερον· \"Καὶ πᾶσα φάραγξ πληρωθήσεται,\" καὶ τὰ ἐπὶ τούτῳ. Καὶ πάλιν \"Ὁδὸς ἀσεβῶν εὐθεῖα ἐγένετο.\" Ἤγουν ὁμαλίζεσθαι τὰ σκολιὰ καὶ ἀνώμαλά φησι τῶν ἠθῶν. Εἶτα τοὺς κεκλημένους πανταχόθεν ἥξειν τῆς οἰκουμένης φησὶ, τῶν τεσσάρων κλιμάτων μνησθείς. Τὸ γὰρ πόῤῥωθεν, τὸ νότειον δηλοῖ τῶν μεσημβρινῶν τόπων ἡμῖν ἀκατάληπτον. Ἡ δὲ θάλασσα τὴν ἑσπέραν δηλοῖ, δυτικωτέρα τῆς Ἰουδαίας ὑπάρχουσα. Ὥσπερ οὖν τὴν ἀνατολὴν ἡ Περσῶν παρίστησι γῆ. Δηλοῖ δὲ τάχα, φασὶ, τοὺς προσκυνήσαντας Μάγους αὐτῷ. Τοῦτο γὰρ δηλοῦν, καὶ τὸ, \"Δοθήσεται αὐτῷ ἐκ τοῦ χρυσίου τῆς Ἀραβίας.\" Νῦν γὰρ Ἀραβίαν τὴν Περσῶν χώραν σημαίνεσθαι. Εἶτα πρὸς ἐορτὴν τὴν κτίσιν ἐπὶ τοῖς σεσωσμένοις καλεῖ· δι' οὐρανοῦ μὲν, τὰς ἐκεῖ δυνάμεις, αἳ καὶ ἐφ' ἑνὶ χαίρουσιν ἁμαρτωλῷ μετανοοῦντι. Διὰ γῆς δὲ, τοὺς ὅσοιπερ ἐν αὐτῇ καὶ προσεδόκων, καὶ τῆς θεοφανείας ἠξίωνται. Οὕτω καὶ Συμεὼν εὐφραινόμενος ἔλεγεν· \"Νῦν ἀπολύεις τὸν δοῦλόν σου, Δέσποτα,\" καὶ τὰ ἐξῆς. Προεστιαθεὶς δὲ, φασὶν, ὁ προφήτης τῇ μελλούσῃ πάντων σωτηρίᾳ, συνευφραίνεσθαι αὐτῷ νοητὰ καὶ αἰσθητὰ πάντα προτρέπεται. Εἰ γὰρ στένειν ἡ κτίσις ἐπὶ τοῖς ἡμετέροις λέγεται κακοῖς, ἀκόλουθον ἐπὶ σωζομένοις εὐφραίνεσθαι.","english":"But God is mighty, who will not allow you to be tempted beyond what you are able. And this is the consolation of him who has mercy on us. And through springs of waters, he says, he will lead them. Many are the springs of Israel, and springs of salvation—some of the Old Covenant, some of the New. And nothing is impassable for those traveling the road of salvation. For the prophet also said earlier: \"And every valley shall be filled,\" and what follows. And again: \"The way of the ungodly has become straight.\" That is, he says that the crooked and uneven things of our characters are to be made level. Then he says that those who are called will come from every part of the inhabited world, having mentioned the four climes. For \"from afar\" indicates to us the southern region of the midday places, which is incomprehensible. And \"the sea\" indicates the west, being more westerly than Judea. Just as, then, the land of the Persians represents the east. And perhaps, they say, it indicates the Magi who worshiped him. For this is what \"It shall be given to him from the gold of Arabia\" also indicates. For now Arabia is meant to signify the land of the Persians. Then he calls creation to a feast over those who have been saved: through heaven, the powers there, which also rejoice over one sinner who repents. And through earth, all those who were in it and were awaiting and were deemed worthy of the divine manifestation. Thus Symeon also, rejoicing, said: \"Now you dismiss your servant, Master,\" and what follows. And the prophet, they say, having been feasted beforehand on the coming salvation of all, urges all things intelligible and sensible to rejoice together with him. For if creation is said to groan over our evils, it follows that it rejoices over those who are saved.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":577,"ref":"p577","source":"Ὄρη δὲ λέγει λογικὰς δυνάμεις ἠρμένας ὑψοῦ, ἢ τῶν Εὐαγγελίων τοὺς κήρυκας. Χριστὸν γὰρ ἀγγέλλοντες νοητῆς εὐφροσύνης ἐπλήρουν τὴν γῆν. Ἀντὶ δὲ τοῦ ῥηξάτωσαν τὰ ὄρη εὐφροσύνην· ὁ Σύμμαχος· Ἱλαρευθήσεται ὄρη ἐπὶ πᾶσιν. Ὁ δὲ Ἀκύλας· κελαδήσατε, ὄρη, αἴνεσιν ἔλεξαν. Εἴποις δ' ἂν τὰ ὄρη δηλοῦν οἰκειότερον ψυχὰς ἐπὶ γῆς μὲν ἔτι βιούσας, σφόδρα δὲ πρὸς ὕψος ἠρμένας διὰ τῆς τῶν ἀρετῶν κατορθώσεως. Ταπεινοὺς δὲ ἠλεημένους φησὶ τοὺς προδεδηλωμένους ἐκ τῶν τεσσάρων κλημάτων, οὓς ἐκ τῆς διαβολικῆς ὁ Χριστὸς τυραννίδος ἐῤῥύσατο, θείου Πνεύματος μετόχους ἀπεργασάμενος. Ταπεινοὺς δὲ, ἢ ὡς τεταπεινωμένους ἁμαρτήμασι πρότερον, καὶ νεύσαντας εἰς γῆν τῷ φρονήματι. Ἢ ὡς ὑποκύψαντας τῷ Χριστῷ τὸν αὐχένα, τῶν ἀνθισταμένων αὐτῷ ὑψούντων κέρας καὶ λαλούντων ἀδικίαν κατ' αὐτοῦ. ιδʹκ ʹ. Εἶπε δὲ Σιών· Ἐγκατέλιπέ με Κύριος, καὶ ὁ Κύριος\n\nἀπελάθετό μου. Μὴ ἐπιλήσεται γυνὴ τοῦ παιδίου αὐτῆς, ἢ τοῦ μὴ ἐλεῆσαι τὰ ἔκγονα τῆς κοιλίας αὐτῆς; Εἰ δὲ καὶ ταῦτα ἐπιλάθοιτο γυνὴ, ἀλλ' ἐγὼ οὐκ ἐπιλήσομαί σου, εἶπε Κύριος. Ἰδοὺ ἐπὶ τῶν χειρῶν μου ἐζωγράφησά σου τὰ τείχη9, κ.τ.λ. Ἤδη προείρηται ὡς κατὰ τρόπους τρεῖς προσήκει νοεῖν τὴν Σιὼν καὶ τὴν Ἱερουσαλήμ· ἢ αἰσθητῶς· ἢ κατὰ τὸ θεοσεβὲς τῶν ἐπὶ γῆς ὄντων πολίτευμα· ἢ κατὰ τὴν ἐν οὐρανοῖς ἀγγελικὴν πολιτείαν, περὶ ἧς φησὶν ὁ Παῦλος· \"Ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστί.\" Καὶ, \"Οὐ γὰρ προσεληλύθατε Σιὼν ὄρει,\" καὶ τὰ ἑξῆς. Νῦν οὖν ὁ λόγος περὶ τοῦ θεοφιλοῦς πολιτεύματος, ὃ πάλαι μὲν παρ' Ἰουδαίοις συνίστατο. καθαιρεθὲν δὲ μεταβέβληται εἰς τὴν ἐξ ἐθνῶν Ἐκκλησίαν.","english":"He calls the mountains rational powers raised on high, or the heralds of the Gospels. For by announcing Christ they filled the earth with intelligible gladness. And in place of \"let the mountains break forth with gladness,\" Symmachus has: \"The mountains shall be made glad over all things.\" And Aquila: \"Sing out, O mountains, praise,\" they said. But one might say that the mountains more fittingly signify souls still living on earth but raised exceedingly to the height through the right accomplishment of virtues. And he calls the humble those who have been shown mercy, those previously indicated from the four branches, whom Christ rescued from the tyranny of the devil, making them partakers of the divine Spirit. And \"humble,\" either as having been humbled beforehand by sins and having bowed their mind down to the earth, or as having submitted their neck to Christ, while those who oppose him lift up their horn and speak unrighteousness against him. 14. And Zion said: \"The Lord has forsaken me, and the Lord has forgotten me. Shall a woman forget her child, or not have compassion on the offspring of her womb? Even if a woman should forget these things, yet I will not forget you, says the Lord. Behold, I have painted your walls on my hands,\" etc. It has already been said that Zion and Jerusalem ought to be understood in three ways: either sensibly, or according to the godly citizenship of those on earth, or according to the angelic citizenship in the heavens, concerning which Paul says: \"But the Jerusalem above is free.\" And, \"For you have not come to Mount Zion,\" and the following. Now, then, the discourse concerns the God-beloved commonwealth, which of old was established among the Jews, but having been destroyed, it has been transferred to the Church from the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":578,"ref":"p578","source":"Περὶ νήσων γὰρ καὶ τῶν ἐθνῶν διελέγετο, οἷς ἀκολούθως φησίν· εἰ καὶ καθήρηται τὸ θεοσεβὲς παρ' Ἰουδαίοις πολίτευμα, μὴ λεγέτω, Ἐγκατέλιπε Κύριος. Καὶ τῷ τῆς μητρὸς παραδείγματι τὸ τῆς λήθης ἀδύνατον ἔδειξε. Θεοῦ γὰρ ὄντες οἷον γεννήματα, εἰ παύσαιτο τῆς περὶ ἡμῶν προνοίας, καὶ τοῦ εἶναι παυσόμεθα. Καὶ τὴν ἔννοιαν ἐπεξεργάζεται λέγων· Ἰδοὺ ἐπὶ τῶν χειρῶν μου ἐζωγράφησά σου τὰ τείχη. Ὁ δὲ Σύμμαχος ἀντὶ τοῦ ἐζωγράφησα, ἐστήριξά σε φησίν· ὁ δὲ Ἀκύλας· Ἰδοὺ ἐπὶ τῶν ταρσῶν ἠκρίβωσά σε. Ὁ δὲ Θεοδοτίων· Διεχάραξά σε. Χεῖρες γὰρ ὡς ἀληθῶς, τοῦτ' ἔστιν ἐνέργειαι Θεοῦ, τὴν τοιαύτην οἰκοδομοῦσι πόλιν, τοὺς τύπους τῆς κατὰ Θεὸν πολιτείας ἐγχαράττουσαι ταῖς τῶν ἀνθρώπων ψυχαῖς. Ὃ δὴ καὶ αὐτὸς ὁ τῆς ἑαυτοῦ πόλεως οἰκοδόμος ὁ τοῦ Θεοῦ Λόγος ἐδίδαξε λέγων· \"Ἐπὶ τὴν πέτραν οἰκοδομήσω μου τὴν Ἐκκλησίαν.\" Ἡ δὲ πέ τρα ἦν πάλιν αὐτὸς, ἐφ' ἣν οἱ πρῶτοι θεμέλιοι κατεβλήθησαν, περὶ ὧν εἴρηται· \"Ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου Χριστοῦ Ἰησοῦ.\" Ὅτι δὲ αἱ τοῦ Θεοῦ ἐνέργειαι χεῖρες εἴρηνται τῇ Γραφῇ, δηλοῖ τὸ, \"Αἱ χεῖρές σου ἐποίησάν με, καὶ ἔπλασάν με.\" \"Ὅτι αὐτοῦ ἐστιν ἡ θάλασσα, καὶ τὴν ξηρὰν αἱ χεῖρες αὐτοῦ ἔπλασαν.\" Καὶ πάλιν· \"Καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί.\" Τινὲς δὲ διὰ τὴν ἐπὶ τοῦ σταυροῦ διάτρησιν τῶν χειρῶν λέγουσιν. Ὑπὲρ ἡμῶν γὰρ παθὼν, πῶς ἂν ἡμῶν ἐπιλάθοιτο; Τὸ γὰρ ὅλον πάθος ἐκ μέρους ἐδήλωσεν. Εἴποις δ' ἂν καὶ ἄλλως. Φασὶν ὡς ἐν ταῖς τοῦ Πατέρος χερσὶν πάντες εἰσὶν οἱ πιστεύσαντες.","english":"For he was speaking about islands and the nations, to whom he says accordingly: even if the pious commonwealth among the Jews has been destroyed, let him not say, \"The Lord has forsaken.\" And by the example of the mother he showed that forgetfulness is impossible. For since we are, as it were, offspring of God, if he should cease his providence concerning us, we too would cease to be. And he elaborates the thought, saying: \"Behold, I have painted your walls on my hands.\" But Symmachus, instead of \"I have painted,\" says \"I have established you\"; and Aquila: \"Behold, I have made you exact on my palms.\" And Theodotion: \"I have engraved you.\" For hands, truly, that is, the energies of God, build such a city, engraving the patterns of the polity according to God upon the souls of men. This indeed the builder of his own city, the Word of God, himself taught, saying: \"On the rock I will build my Church.\" And the rock was again himself, upon which the first foundations were laid, concerning which it is said: \"Having been built upon the foundation of the apostles and prophets, Christ Jesus himself being the cornerstone.\" And that the energies of God are called hands in Scripture, this makes clear: \"Your hands made me and fashioned me.\" \"For the sea is his, and his hands fashioned the dry land.\" And again: \"And the heavens are the works of your hands.\" But some say this because of the piercing of the hands on the cross. For having suffered for us, how could he forget us? For he indicated the whole passion by a part. And you might say it in another way as well. They say that all who have believed are in the hands of the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":579,"ref":"p579","source":"Ἔλεγε γὰρ ὁ Χριστὸς περὶ τῶν ἰδίων προβάτων, ὡς \"Οὐδεὶς ἁρπάσει αὐτὰ ἐκ τῶν χειρῶν τοῦ Πατέρος μου,\" τὴν ἐκεῖθεν σκέπην δηλῶν. Τείχη δὲ τῆς Ἐκκλησίας οἱ τοῦ Χριστοῦ μαθηταὶ καὶ ἀπόστολοι, ὧν οὐ λαμβάνει λήθην. Ἐγέγραπτο γὰρ αὐτῶν ἐν οὐρανοῖς τὰ ὀνόματα τῇ βίβλῳ ζώντων ἐγκείμενα. Προηγουμένως μὲν γὰρ τῆς Ἐκκλησίας τεῖχός ἐστιν ὁ Χριστὸς, ὥσπερ καὶ φῶς· ἐν μεθέξει δὲ αὐτοῦ γεγονότες οἱ μαθηταὶ τούτων ἑκάτερον λέγονται. Τινὲς δὲ τὰ παρόντα νοήσαντες αἰσθητῶς, Ὡς παρόντα, φασὶ, λέγει τὰ μέλλοντα. Πάντα γὰρ αὐτῷ πάρεστι, καὶ προδιαγράφει τὴν μέλλουσαν, μετὰ τὴν ἐκ Βαβυλῶνος ἅλωσιν, τῶν τειχῶν οἰκοδόμησιν, εἰς ἣν ἀπήχθης, φησὶ, παιδευόμενος, οὐ τῆς ἐμῆς προνοίας ἐκπεπτωκώς. Τοιγαροῦν οἱ καθελοῦντες οἰκοδομήσουσι, τῶν σῶν ἐξανιστάμενοι τόπων· εἰ δὲ καὶ πίστιν ἔχεις, ὅρα καὶ τοὺς εἰς σὲ συναχθήσεσθαι μέλλοντας. Ὄψις γὰρ, ὡς εἰπεῖν, ἡ τῶν πιστῶν ἀκοὴ, καθὰ καὶ ἡ τῶν προφητῶν. Καὶ Μιχαίας γάρ φησιν· \"Ἰδοὺ θεωρῶ τὸν λαὸν διεσκορπισμένον ἐν τοῖς ὄρεσιν, ὡς πρόβατα ποιμένα μὴ ἔχοντα.\" Φησὶν οὖν ὡς ἕξεις τοὺς οἰκήτορας, ὡς κόσμον τινὰ νυμφικόν. Οὐκ ἄρα, φασὶ, τὸ κοσμεῖσθαι νύμφας ἀπόβλητον πρὸς κίνησιν πόθου συνέχοντος τὴν τῆς συζυγίας ἑνότητα, ἣν ἀδύνατον ἀγάπης συνεστᾶναι χωρίς. Ἀλλὰ τὴν ἱστορίαν ἀφέντες, ἐπὶ τὴν πρώτην ἐξήγησιν ἀναδράμωμεν. Ἐπεὶ γὰρ ἐν βραχεῖ χρόνῳ ἡ ἐξ ἐθνῶν Ἐκκλησία συνέστη, πεπτωκότος τοῦ παρ' Ἰουδαίοις θεοσεβοῦς πολιτεύματος, ἐπάγει· Ταχὺ οἰκοδομηθήσῃ, ὑφ' ὧν καθῃρέθης. Ὡς γὰρ Ἰουδαίων ἄρχοντες τῆς καθαιρέσεως αὐτῆς γεγόνασιν αἴτιοι, λέγοντες·","english":"For Christ was speaking about his own sheep, saying, \"No one will snatch them out of the hand of my Father,\" indicating the protection that comes from there. And the walls of the Church are the disciples and apostles of Christ, whom he does not forget. For their names were written in heaven, inscribed in the book of the living. For primarily the wall of the Church is Christ, just as he is also light; but the disciples, having come to be in participation in him, are called each of these. But some, understanding the present matters sensibly, say, \"He speaks of things to come as present.\" For all things are present to him, and he pre-describes the future building of the walls, after the capture from Babylon—into which you were led, he says, being disciplined, not having fallen out of my providence. Therefore those who demolished will build, rising up from your places; and if you also have faith, see that those who are to be gathered to you will come. For, so to speak, the hearing of the faithful is a vision, just as also the hearing of the prophets. For Micah also says: \"Behold, I see the people scattered on the mountains, as sheep having no shepherd.\" He says, then, that you will have inhabitants, as a certain bridal adornment. Therefore, they say, the adorning of brides is not to be rejected as regards the movement of desire that holds together the unity of marriage, which it is impossible for love to constitute without. But leaving the history aside, let us run back to the first explanation. For since in a short time the Church from the nations came together, when the pious commonwealth among the Jews had fallen, he adds: Quickly you will be built by those by whom you were demolished. For as the rulers of the Jews have become the cause of its demolition, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":580,"ref":"p580","source":"\"Ἡμεῖς οἴδαμεν ὅτι Μωσεῖ λελάληκεν ὁ Θεὸς, τοῦτον δὲ οὐκ οἴδαμεν πόθεν ἐστί·\" οὕτω πάλιν ἐξ αὐτῆς ἦσαν οἱ ἀπόστολοι, τῆς οἰκοδομῆς τῆς νέας ὄντες ἐργάται· αὐτοὶ δὲ οἱ τὴν Ἰουδαϊκὴν\n\nἐθελοθρησκείαν καθῃρηκότες, οἷος ὁ Παῦλος λέγων· \"Εἰ γὰρ ἃ κατέλυσα, ταῦτα πάλιν οἰκοδομῶ,\" τὴν νέαν Σιὼν κατὰ τὴν εὐαγγελικὴν συνεστήσαντο πο λιτείαν. Περὶ ὧν φησι καὶ Δαβίδ· \"Καταστήσεις αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν.\" Ἕτεροι δὲ παρὰ τούτους δηλοῦνται διὰ τῶν ἑξῆς, οἱ ἐρημώσαντες μὲν τὴν Σιὼν, οὐ μὴν καὶ οἰκοδομήσαντες. Περὶ ὧν φησι, καὶ οἱ ἐρημώσαντες ἐκ σοῦ ἐξελεύσονται· ὃ καὶ καθ' ἱστορίαν ἐσώζετο, μετὰ τὴν ἐξ ἐθνῶν Ἐκκλησίαν τοῦ τῶν Ἰουδαίων ἔθνους ἐκπεπτωκότος τῆς αἰσθητῆς Ἱερουσαλὴμ, πρὸς τῷ καὶ τοῦ θεοσεβοῦς πολιτεύματος ἐκπεσεῖν. Μετὰ ταῦτα προσωποποιεῖ καθάπερ τινὰ νύμφην ἐπὶ πλήθει τέκνων κομῶσαν πρὸς ἥν φησιν· Ἆρον κύκλῳ τοὺς ὀφθαλμούς σου, καὶ ἴδε πάντας. Καὶ, Ὅτι πάντας αὐτοὺς, ὡς κόσμον, ἐνδύσῃ. Τίνας δὲ πάντας καὶ πόθεν ἐδίδαξε προειπών· \"Ἰδοὺ οὗτοι πόῤῥωθεν ἥξουσι περὶ τῶν τεσσάρων κλιμάτων, εἰπὼν οὓς καὶ κόσμον τῆς τοῦ Χριστοῦ νύμφης Ἐκκλησίας καλεῖ. Ψυχαῖς γὰρ αὐτὴ κοσμίαις σεμνύνεται, τὰς αὐτῶν ἀρετὰς, καὶ τὰ πνευματικὰ τούτων χαρίσματα, ἀντὶ λίθων τιμίων περικειμένη. Διόπερ αὐτὴν ἱματισμῷ περιχρύσῳ καὶ πεποικιλμένῳ κεκοσμῆσθαι φησὶν ἡ Γραφὴ ὡς ἕκαστον ἐξ αὐτῆς εὐχαριστοῦντα λέγειν· \"Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ· ἐνέδυσε γάρ με ἱμάτιον σωτηρίου καὶ χιτῶνα εὐφροσύνης·","english":"We know that God has spoken to Moses, but this man, we do not know where he is from.\" Thus again the apostles were from it, being workers of the new building; and they themselves who had torn down the Jewish will-worship, such as Paul, saying, \"For if I build again the things which I destroyed,\" established the new Zion according to the gospel polity. Concerning whom David also says, \"You shall appoint them rulers over all the earth.\" But others besides these are indicated through what follows, those who laid waste Zion, yet did not also build it. Concerning whom he says, \"and those who laid you waste shall come forth from you\"; which was also preserved according to history, after the Church from the Gentiles, when the nation of the Jews had fallen away from the perceptible Jerusalem, in addition to falling away from the God-fearing commonwealth. After these things he personifies her as a certain bride adorned with an abundance of children, to whom he says, \"Lift up your eyes round about, and see all.\" And, \"For you shall clothe yourself with them all as with an ornament.\" But who \"all\" are, and from where, he taught by saying beforehand, \"Behold, these shall come from far,\" speaking of the four quarters, whom he also calls the ornament of the bride of Christ, the Church. For she is adorned with pure souls, being clothed with their virtues and their spiritual graces in place of precious stones. Therefore the Scripture says that she is adorned with a garment overlaid with gold and embroidered, so that each one of her, giving thanks, says, \"Let my soul rejoice in the Lord; for he has clothed me with a garment of salvation and a robe of gladness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":581,"ref":"p581","source":"ὡς νυμφίῳ περιέθηκέ μοι κόσμον, καὶ ὡς νύμφη περιέθηκέ μοι μίτραν.\" Τινὲς δὲ τὸ παρὸν ῥητὸν δηλοῦν ἔφασαν τὴν ἐπ' ἐσχάτου τῶν ἐξ Ἰσραὴλ σωτηρίαν, ὅτ' ἂν τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ. Εἶτά φησι, Καὶ τὰ ἔρημά σου στενοχωρήσει. Ἀντὶ γὰρ τῶν ἐκ περιτομῆς, τὸ τῶν ἐθνῶν ἀντεισενήνεκται πλῆθος. Ἀνθ' ὧν φησιν· Οἱ καταπίνοντές σε, μακρυνθήσονται· ψευδοπροφῆται δηλονότι, καὶ καθηγηταὶ τοῦ λαοῦ, περὶ ὧν ἔλεγεν· Οἱ καταπίνοντες τὸν λαόν μου ὅλῳ τῷ στόματι. Εἶτα τοὺς υἱοὺς τῆς Ἐκκλησίας εἰσάγει τόκον αἰτοῦντας διὰ τὸ πλῆθος πλατύτερον, οἵτινες ἦσαν ἐν ἀπωλείᾳ τὸ πρότερον. Ὅθεν φησὶν οὓς ἀπώλεσας, ὧν τὸ πλῆθος θαυμάζουσα, τὴν ἐκ τῶν Ἰουδαίων ἀτεκνίαν ὁμολογεῖ λέγουσα· Ἐγὼ δὲ ἄτεκνος καὶ χήρα. Εἰ δὲ περὶ τῶν ἐθνῶν νοοῖτο, δηλοῖ τὴν προτέραν αὐτῶν πρὶν κληθῆναι κατάστασιν. Σύμφωνον δὲ τῷ, ποίησόν μοι τόπον, τὸ \"Πλάτυνον τὸν τόπον τῆς σκηνῆς σου. Καὶ [τὰς δέρεις] τῶν αὐλαίων σου πῆξον. Μὴ φείσῃ, ἔτι εἰς τὰ δεξιὰ, καὶ εἰς τὰ ἀριστερὰ ἐκπέτασον.\" Τοῦτο δὲ καὶ τῆς παρὰ Μωσεῖ σκηνῆς τὰ μήκη καὶ πλάτη δηλοῖ. Λεγούσῃ δὲ, Τίς ἐγέννησέ μοι τούτους; λεκτέον· Ἡ πίστις ἡ ἐν Χριστῷ, αὐτός τε Θεός. Ὃς καὶ πυνθανομένῃ φησίν· Ἰδοὺ αἴρω εἰς τὰ ἔθνη τὴν χεῖρά μου, καὶ τὰ ἑξῆς· δηλῶν πόθεν ἥξει τῶν υἱῶν αὐτῇ καὶ θυγατέρων τὸ πλῆθος, χεῖρα καλῶν τὴν ἰδίαν ἰσχύν τε καὶ δύναμιν, τὸν Χριστὸν, ὃς διὰ τῶν θαυμάτων γέγονε τοῖς ἔθνεσιν ὑψηλὸς, καὶ διὰ τῆς ἀναστάσεως. Νήσους δὲ τὰς κατὰ μέρος Ἐκκλησίας, ἐξ ὧν ἡ μία καὶ καθολικὴ πανταχοῦ. Σύσσημον δὲ, τὸ περὶ τοῦ σταυροῦ καὶ τῆς ἀναστάσεως κήρυγμα.","english":"As with a bridegroom he put adornment around me, and as with a bride he put a headband around me.\" Some said that this present passage indicates the salvation of those from Israel at the last, when the fullness of the Gentiles comes in. Then he says, \"And your desolate places will constrict you.\" For in place of those of the circumcision, the multitude of the Gentiles has been brought in instead. In place of those, he says: \"Those who swallow you will be removed far away\"—clearly false prophets, and the leaders of the people, about whom he said: \"Those who swallow my people with their whole mouth.\" Then he brings in the sons of the Church asking for offspring, wider because of the multitude, who formerly were in perdition. Whence he says, \"those whom you destroyed,\" whose multitude she marvels at, and confesses the childlessness from the Jews, saying: \"But I am childless and a widow.\" But if this is understood concerning the Gentiles, it indicates their former condition before they were called. And in agreement with \"Make me a place\" is \"Enlarge the place of your tent. And fix the [skins] of your curtains. Do not spare; spread out still to the right and to the left.\" And this indicates also the lengths and widths of the tent with Moses. But to her who says, \"Who has borne these to me?\" it must be said: The faith that is in Christ, and God himself. Who also says to her as she asks: \"Behold, I lift up my hand to the nations,\" and the rest—indicating whence the multitude of sons and daughters will come to her, calling his own strength and power a hand, namely Christ, who through his wonders has become exalted among the nations, and through his resurrection. And \"islands\" means the Churches in each place, from which is the one and catholic Church everywhere. And \"a sign\" means the proclamation concerning the cross and the resurrection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":582,"ref":"p582","source":"Ἀντὶ δὲ τοῦ ἐν κόλπῳ, ἐν ἀγκάλαις ἐξέδωκαν οἱ λοιποί. Τίνες δὲ τοῦτο ποιήσουσιν; δῆλον ὡς ἀπόστολοί τε, καὶ οἱ τῆς Ἐκκλησίας διδάσκαλοι, οἷα νηπίους χειραγωγοῦντες τοὺς προσιόντας τῇ πίστει, οἷς ἔλεγε καὶ Παῦλος· \"Γάλα ὑμᾶς ἐπότισα.\" Καὶ πάλιν· \"Τεκνία μου, οὓς πάλιν ὠδίνω.\" Καὶ πάλιν· \"Ὡς ἂν τροφὸς θάλπη τὰ ἑαυτῆς τέκνα,\" οὕτως ἱμειρόμενοι ὑμῶν εὐδοκοῦμεν μεταδοῦναι ὑμῖν οὐ μόνον τὸ Εὐαγγέλιον τοῦ Χριστοῦ, ἀλλὰ καὶ τὰς ἑαυτῶν ψυχάς· ὅτε καὶ τῶν προσιόντων ἐβόα τὸ πλῆθος· \"Δεῦτε, ἀναβῶμεν εἰς τὸ |ὄρος τοῦ Κυρίου, καὶ εἰς τὸν οἶκον τοῦ Θεοῦ Ἰακὼβ,\" καὶ τὰ ἐφεξῆς. Δηλοῖ δὲ τὸ, ἐν κόλποις, καὶ ἐπ' ὤμων, τὸ χωρὶς ἱδρῶτος, τοῦ Θεοῦ τὴν ὁδὸν κατευθύνοντος, κατὰ τὸ, \"Ὁδὸς εὐσεβῶν εὐθεῖα ἐγένετο.\" Καὶ ὡς ἐκ τοῦ Βαπτιστοῦ δὲ ἐλέγετο τὸ, \"Ἑτοιμάσατε τὴν ὁδὸν Κυρίου,\" καὶ τὰ ἑπόμενα. Τὴν δὲ τιμὴν τῶν πιστῶν τὴν εἰς ἄκρον δηλοῖ τὸ, Τιθηνοὺς λέγειν βασιλεῖς, καὶ τὰς ἀρχούσας τροφοὺς, τὴν ἀνωτάτω δηλοῦν, καὶ τὰς κατ' ἔθνος. Ἀρχὰς τροφῶν δίκην ἐξυπηρετουμένων τοῖς ἐνδεέσι τῆς Ἐκκλησίας διὰ τῶν διδομένων σιτηρεσίων. Καὶ ἄλλως δὲ, ἡ πολλὴ κηδεμονία δόξαν τροφέων","english":"But instead of \"in the bosom,\" the rest gave them out \"in the arms.\" And who will do this? It is clear that it is the apostles and the teachers of the Church, leading by the hand as infants those who come to the faith, to whom Paul also said: \"I fed you with milk.\" And again: \"My little children, for whom I am again in travail.\" And again: \"As a nurse cherishes her own children,\" so, longing for you, we were pleased to impart to you not only the Gospel of Christ but also our own souls; when also the multitude of those who came cried out: \"Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob,\" and the things that follow. And \"in the bosoms\" and \"on the shoulders\" indicate this: that it is without sweat, God making the way straight, according to \"The way of the pious became straight.\" And as from the Baptist also was said: \"Prepare the way of the Lord,\" and what follows. And the honor of the faithful to the utmost is indicated by his saying \"nursing kings\" and \"ruling nurses,\" meaning the highest and those over each nation—rulers serving in the manner of nurses those of the Church who are in need, through the provisions given. And in another sense, the great care shows the glory of nurses","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":583,"ref":"p583","source":"παρίστησιν, οἳ καὶ κλίνοντες ἐν Ἐκκλησίᾳ γόνυ, τῇ γῇ τὸ μέτωπον προσερείδουσι, καὶ τὸν χοῦν, ὡς εἰπεῖν, ἐκλαχεῖν διὰ πίστιν ποθοῦντες. Ταῦτα δὲ πρὸς τὴν βασίλισσαν τὴν ἐκ δεξιῶν Χριστῷ παρισταμένην ὁ τεσσαρακοστὸς τέταρτος λέγει ψαλμὸς, ἣν καὶ ἐξ ἀλλοφύλων οὖσαν δηλοῖ. Ὅμοια δὲ καὶ εἰς αὐτὸν τὸν βασιλέα ὁ ἑβδομηκοστὸς πρῶτος. Οὐκοῦν περὶ τῆς Ἐκκλησίας τῆς ἐν Χριστῷ, τὰ λεγόμενα πρὸς τὴν Ἱερουσαλὴμ, ἣ τὴν δόξαν ἔχει τοῦ Χριστοῦ. Τούτων δὲ, φησὶ, γιγνομένων, γνώσῃ ὅτι ἐγὼ Κύριος καὶ οὐκ αἰσχυνθήσονται οἱ ὑπομένοντές με. Καλὸν γὰρ μὴ ἀπογινώσκειν τὴν ἐλπίδα πρὸ τῆς τῶν ἔργων ἐκβάσεως. Εἶτα διδάσκει, τίνα τρόπον τὰ ὑπὸ χεῖρα τοῦ διαβόλου πρότερον ἔθνη ἠλευθερώθη διὰ τῆς τοῦ Σωτῆρος δυνάμεως. Ὃ διὰ τῆς παραβολῆς ἐδήλωσεν ὁ Χριστός· \"Πῶς, λέγων, δύναταί τις εἰσελθεῖν εἰς τὴν οἰκίαν τοῦ ἰσχυροῦ, καὶ τὰ σκεύη αὐτοῦ διαρπάσαι, ἐὰν μὴ πρῶτον δήσῃ τὸν ἰσχυρόν;\" Καὶ νῦν δέ φησι, Μή τι τῷ τυχόντι δυνατὸν παρὰ τοῦ διαβόλου σκῦλα λαβεῖν; ὃν ἐκάλεσε γίγαντα· κἂν ἐπιχειρῇ δέ τις τοῦτο δικαίως ποιῶν, ἄρα ἀθῶος γενήσεται, καὶ οὐ κρατηθεὶς κινδυνεύσει; ἀντὶ γὰρ τοῦ ἀδίκως, τὸ Ἑβραϊκὸν δικαίως ἔχει. Δίκαιον μὲν γὰρ τοῦτο ποιεῖν. Ἀλλὰ τίς τοσοῦτόν ἐστι δυνατός; ἄνθρωπος μὲν οὐδείς. Ὅπως δὲ τὸ παρὰ ἀνθρώποις ἀδύνατον, τῷ Θεῷ δυνατὸν ἐπιφέρει. Εἰ δὲ ἀδίκως ἔχει, κατὰ τοὺς Ἑβδομήκοντα, τὸ ῥητὸν, περὶ τοῦ διαβόλου φησὶ, δηλῶν ὡς ἀδίκως ἐπιπηδήσας τοῖς ἠδικηκόσι μηδὲν, καὶ λαβὼν αἰχμαλώτους, οὐ σωθήσεται. Τοιοῦτο δέ φησιν ἀλλαχοῦ·","english":"He sets them before us, who also, bending the knee in the Church, press their forehead to the ground, longing, so to speak, to obtain a share of the dust through faith. The forty-fourth psalm says these things concerning the queen who stands at the right hand of Christ, whom it also shows to be from among the foreigners. And the seventy-first psalm says similar things concerning the king himself. Therefore the things said to Jerusalem pertain to the Church in Christ, which has the glory of Christ. And when these things, he says, come to pass, you shall know that I am the Lord, and those who wait for me shall not be put to shame. For it is good not to give up hope before the outcome of deeds. Then he teaches in what manner the nations that were formerly under the hand of the devil were set free through the power of the Savior. Christ indicated this through the parable, saying: \"How can anyone enter the house of the strong man and plunder his goods, unless he first bind the strong man?\" And now he says: Is it possible for just anyone to take spoils from the devil, whom he called a giant? And even if someone attempts to do this justly, will he then go unpunished, and will he not, once seized, be in danger? For instead of \"unjustly,\" the Hebrew has \"justly.\" For it is just to do this. But who is so powerful? No man. And so he adds that what is impossible with men is possible with God. But if the reading is \"unjustly,\" according to the Seventy, he speaks concerning the devil, showing that he who unjustly rushed upon those who had done no wrong, and took them captive, shall not be saved. And he says such things elsewhere:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":584,"ref":"p584","source":"\"Ὃν τρόπον ἱμάτιον ἐν αἵματι πεφυρμένον οὐκ ἔσται καθαρὸν, οὕτως οὐδὲ σὺ ἔσῃ καθαρός. Διότι τὴν γῆν μου ἀπώλεσας, καὶ τὸν λαόν μου ἀπέκτεινας, οὐ μὴ μείνῃς εἰς τὸν αἰῶνα χρόνον.\" Οἰκίαν δὲ αὐτοῦ τὸν κόσμον διὰ τῆς παραβολῆς ὑπῃνίξατο, καὶ σκεύη τὰς ψυχὰς, ἃς ἐσκύλευσεν ἐξ αὐτοῦ. Ὃ δὴ ποιήσας, καὶ εἰς ἡμᾶς παρέπεμψε τὸ νικᾷν. Τοῦτο γὰρ καὶ Παῦλος λαβὼν ἔφασκε, \"Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ.\" Διὰ τοῦτο καὶ δαίμονας νικῶμεν, καὶ παθῶν περιγινόμεθα ψυχικῶν ὅπλον εὐδοκίας ἔχοντες τὸν Χριστὸν, καὶ σκυλεύομεν αὐτὸν, τὴν ἡμετέραν σώζοντες, καὶ τῶν πλησίον ψυχάς. Διό φησιν· Ἐάν τις αἰχμαλωτεύσῃ γίγαντα, λήψεται σκῦλα. Λαμβάνων δὲ, παρὰ ἰσχύοντος σωθήσεται. Διὰ Χριστοῦ γὰρ σκυλεύομεν αὐτὸν, καὶ σωζόμεθα, τοῦ εἰπόντος· \"Ἰδοὺ δέδωκα ὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ.\" Αὐτὸς γὰρ ὁ τῶν δυνάμεων Κύριος. Ὅτι γὰρ ὁ ταῦτα πράξας ἐστὶν αὐτὸς δηλοῖ λέγων ἑξῆς· Ἐγὼ δὲ τὴν κρίσιν μου κρινῶ. Καὶ ἐγὼ τοὺς υἱούς μου ῥύσομαι, ἑαυτῷ μόνῳ δυνατὸν τὸ χρῆμα δεικνὺς, καὶ τὰ σκῦλα δηλῶν τοὺς υἱούς. Οἱ δὲ τούτους ἀφαιρεθέντες, οὐκ ἔτι τὰς ἑτέρων σάρκας ἐσθίειν δυνάμενοι, τὰς ἑαυτῶν φάγονται. Οὐ δὲ τὸ αἷμα τῶν ἀνθρωπίνων ψυχῶν ἐκπίνειν δυνάμενοι, τὸ ἑαυτῶν αἷμα εἰς μέθην πίονται, ὅτε πάντες οἱ ἐν σαρκὶ τυγχάνοντες ἄνθρωποι γνώσονται ὅτι ἐγὼ Κύριος ὁ ῥυσάμενός σε τὴν ἐμαυτοῦ πόλιν.","english":"In the manner of a garment soiled in blood, it will not be clean, so neither will you be clean. For you have destroyed my land and killed my people; you shall not remain for ever. By the parable he hinted that his house is the world, and the vessels are the souls he despoiled from it. Having done this, he also passed on to us the victory. For Paul too, having received this, said, \"I can do all things in Christ who strengthens me.\" Therefore we also conquer demons and overcome the passions of the soul, having Christ as the weapon of good pleasure, and we despoil him, saving our own souls and those of our neighbors. Therefore he says: If anyone takes a giant captive, he shall receive spoils. And taking them, he shall be saved by the mighty one. For through Christ we despoil him and are saved, by the one who said: \"Behold, I have given you authority to tread upon serpents and scorpions, and over all the power of the enemy.\" For he himself is the Lord of the powers. For he shows that it is he himself who has done these things, saying next: But I will judge my own judgment. And I will rescue my sons, showing that the matter is possible for him alone, and indicating that the spoils are the sons. But those deprived of these, no longer able to eat the flesh of others, will eat their own. And no longer able to drink the blood of human souls, they will drink their own blood to drunkenness, when all men who are in the flesh shall know that I am the Lord who rescued you, my own city.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":585,"ref":"p585","source":"Καθ' ἑτέραν δὲ διάνοιαν, ὡς ἐξ ἑτέρας ἀρχῆς, περὶ τῶν διωξάντων τὴν Ἐκκλησίαν ὁ λόγος, ὅτιπερ ἐσχάτας τίσουσι δίκας, ὡς γνωσθῆναι πᾶσιν, ὅτι μὴ θνητῆς ὑπῆρχε δυνάμεως τῆς Ἐκκλησίας ἡ σκέπη, τοῦ δὲ Θεοῦ Ἰακώβ. Εἰς καιρὸν δὲ ῥηθεὶς Ἰακὼβ ἀναπέμπει τὴν ἔννοιαν ἐπὶ τὸν ἐν ἀνθρώπου σχήματι τῷ πατριάρχῃ φανέντα, τὸν Υἱὸν τοῦ Θεοῦ. Δύναται δὲ καὶ πάντα δηλοῦν πτερνίζοντα τὸν διάβολον, καὶ τοὺς τῆς ἁμαρτίας παραλύοντα βρόχους. Τὸ δέ· Ἰδοὺ αἴρω εἰς τὰ ἔθνη τὴν χεῖρά μου, καὶ τὰ ἑξῆς, ἱστορικῶς τινες πάλιν ἐξέλαβον, περὶ τῶν ἐν αἰχμαλωσίᾳ. Βουλομένου γάρ μου συναχθήσεσθε, φησὶ, πανταχόθεν ὑπὸ τῶν ἐχθρῶν δορυφορηθησόμενοι. Τοῦτο δὲ μέχρι τῆς ἐπαγγελίας ἔστη μὴ γενόμενον ἔργῳ, οὐχ ὡς ψευδὲς, ἀλλ' ὡς ἐκείνων διὰ τὸ ἀνάξιον μὴ δεδωκότων καιρὸν ταῖς θείαις ἐπαγγελίαις· πρὸς δὲ τὰς κακὰς αὐτῶν ἐννοίας μαχόμενος, δείκνυσιν ὡς οὐ διὰ τὴν αὐτοῦ γεγόνασιν ἀδυναμίαν αἰχμάλωτοι, διὰ δὲ τὰς ἑαυτῶν ἁμαρτίας. Ὡς γὰρ οὐδεὶς τῶν παρ' ὑμῖν νομιζομένων γιγάντων ὑπὸ ἀσθενεστέρου σκυλεύεται, ἄδι","english":"In another sense, as if from another beginning, the discourse concerns those who persecuted the Church, that they will pay the ultimate penalties, so that it may be known to all that the Church's protection was not of mortal power, but of the God of Jacob. And Jacob, mentioned at the appropriate time, sends the thought up to the one who appeared to the patriarch in the form of a man, the Son of God. And it can also signify all things that trip up the devil and loosen the snares of sin. But the phrase \"Behold, I lift up my hand to the nations,\" and what follows, some again took in a historical sense, concerning those in captivity. For, he says, when I wished it, you will be gathered from everywhere, to be escorted as spearmen by your enemies. But this remained until the promise without coming to pass in deed, not as being false, but because those men, on account of their unworthiness, did not give occasion to the divine promises; and contending against their evil thoughts, he shows that they did not become captives because of his weakness, but because of their own sins. For just as none of the giants reputed among you is despoiled by a weaker one, so...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":586,"ref":"p586","source":"2485 κον ὑπομένων αἰχμαλωσίαν, ἀναιρεῖ δὲ τὸν ἐγχειρήσαντα· οὕτως οὐκ ἐνῆν ἐμοῦ μὴ θελήσαντος, τοὺς λαβόντας ὑμᾶς αἰχμαλώτους ἑλεῖν, Εἰ μὴ καθ' ἑαυτῶν ἡμαρτηκότες τὴν αἰτίαν παρέχετε. Πλὴν ἐλεήσας ὑμᾶς μὲν ἀνακαλέσω, ἐκείνους δὲ τιμωρήσομαι τὴν καθ' ὑμῶν ἐπιτείναντας κόλασιν· καὶ σαρκῶν τῶν ἰδίων γευσάμενοι γνώσονται τὸν ποιήσαντα, καθὰ καὶ Ναβουχοδονόσορ διὰ σημείων παιδευθεὶς μέγαν ὡμολόγει τὸν Θεὸν Δανιήλ. Τινὲς δὲ τὰ περὶ τοῦ γίγαντος ἐξηγούμενοι λέγουσιν· Οὐχ ἥττηται τὸ δυνατὸν τῆς Ἱερουσαλὴμ, οὐδὲ ἡ δικαιοσύνη ἡ ἐν αὐτῇ, ἀλλὰ δι' ἁμαρτίας κεκράτηται. ΚΕΦΑΛ. Νʹ. αιαʹ. Οὕτως λέγει Κύριος, ποῖον τοῦτο βιβλίον τοῦ ἀποστασίου τῆς μητρὸς ὑμῶν, ᾧ ἐξαπέστειλα αὐτήν; ἢ τίνι ὑποχρέῳ πέπρακα ὑμᾶς; ἰδοὺ ταῖς ἁμαρτίαις ὑμῶν ἐπράθητε, καὶ ταῖς ἀνομίαις ὑμῶν ἐξαπέστειλα τὴν μητέρα ὑμῶν; τί ὅτι ἦλθον, καὶ οὐκ ἦν ἄνθρωπος· ἐκάλεσα, καὶ οὐκ ἦν ὁ ὑπακούων9, κ.τ.λ. Διελθὼν ὁ λόγος τὸ κήρυγμα τὸ εὐαγγελικὸν, τήν τε δι' αὐτοῦ τῶν ἐθνῶν κλῆσιν, καὶ τὴν σύστασιν τοῦ θεοσεβοῦς πολιτεύματος, καὶ τοῦ ῥηθέντος γίγαντος τὴν καθαίρεσιν, μεταβαίνει πάλιν ἐπὶ τοὺς ἐκ περιτομῆς, ὥσπερ ἀπολογούμενος διὰ τί τὰ ἔθνη ἐπισκοπήσας, αὐτοὺς ἐκδότους ἐποίησεν. Τούτου γὰρ αἴτιοι, φησὶν, ὑμεῖς, οὐκ ἐγώ. Οὐ γὰρ ἐγὼ τὴν μητέρα ὑμῶν ἀπεπεμψάμην Συναγωγὴν, ἢ τὴν ἐπὶ τῆς Ἱερουσαλὴμ (οὐ τοῦτο γὰρ ἡ διὰ Μωσέως νομοθεσία δηλοῖ) σχέσιν δὲ τὴν περὶ ὑμᾶς· ἣν ὁ Μωσῆς, ὡς ἔδνα νύμφῃ δοῦναι βουλόμενος, καὶ φέρων ὑμῖν, μοιχεύσασαν διὰ τῆς μοσχοποιίας εὑρὼν τὴν Συναγωγὴν διέσπασεν ἀναξίαν εὑρὼν τῶν ἐμῶν δωρεῶν.","english":"...enduring captivity, but he destroys the one who attempted it; thus it was not possible, against my will, for those who took you captive to seize you, unless, having sinned against yourselves, you provide the cause. Nevertheless, in mercy I will call you back, but I will punish those who stretched out their punishment against you; and having tasted their own flesh, they will know the one who made them, just as Nebuchadnezzar, disciplined through signs, confessed the great God of Daniel. Some, however, explaining the matters concerning the giant, say: The power of Jerusalem has not been defeated, nor the righteousness that is in her, but through sin it has been overcome. CHAPTER 50. 11. Thus says the Lord: Of what kind is this bill of divorce of your mother, by which I sent her away? Or to which of my debtors have I sold you? Behold, by your sins you were sold, and by your lawless deeds I sent away your mother? Why is it that I came, and there was no man; I called, and there was no one who obeyed, etc. The discourse, having gone through the gospel preaching—both the calling of the nations through it, and the establishment of the God-fearing commonwealth, and the destruction of the so-called giant—passes again to those of the circumcision, as if defending why, having visited the nations, he made them outcasts. For of this, he says, you are the cause, not I. For I did not send away your mother, the Synagogue, or the relation at Jerusalem (for the legislation through Moses does not show this), but the relation concerning you; which Moses, wishing to give as bridal gifts to the bride, and bringing to you, found the Synagogue committing adultery through the making of the calf, and tore it apart, finding it unworthy of my gifts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":587,"ref":"p587","source":"Παραβάλλει δὲ ἑαυτὸν ποτὲ μὲν ἀνδρὶ, ὡς πρὸς γυναῖκα, ποτὲ δὲ Δεσπότῃ, ὡς πρὸς οἰκέτας. Οὐδὲ γὰρ ὡς ἄν τις Δεσπότης ὀφείλων ἀπεδόμην ὑμᾶς. Ἀλλ' ὑμεῖς ἀπ' ἀρχῆς εἰς τέλος παρανομοῦντες ἐκβέβλησθε, πραθέντες τοῖς ἁμαρτήμασιν, οἷς ἐδουλώθητε, τοὐμὸν μέρος γεγονότες αὐτεξούσιοι καὶ ἐλεύθεροι. Καὶ τέλος, οὐκ ὤκνησα Θεὸς ὢν, ἐλθεῖν πρὸς ὑμᾶς, ὑποκαταβὰς τῆς ἀξίας τῆς ἐμαυτοῦ, καὶ γενόμενος ἄνθρωπος· καὶ καλοῦντι πρὸς σωτηρίαν ὑπήκουσεν οὐδείς. Οὐκ ἦν δὲ ἄνθρωπος, φησὶν, ἐπειδὴ τὸ ἀνήκοον πλῆθος οὐδὲ εἶναι λελόγισται. Οἱ δὲ ὑπακούσαντες, ὡς πρὸς ὅλον τὸ ἔθνος ὀλίγοι, ὡς μὴ ἀριθμεῖσθαι εἰς λόγον τοῦ ἔθνους. Διὸ καὶ ὑπεξῃρήθησαν, ὡς ὁ Λὼτ ἀπὸ Σοδόμων. Οὐ γὰρ τοσούτους ἔδει παρασχεῖν τῷ Κυρίῳ τὴν ἁγίαν γῆν. Ὅθεν καὶ σημεῖον τῆς ἀκαρπίας αὐτῆς ἡ ξηρανθεῖσα συκῆ. Τοῦτο δὲ καὶ διὰ τῆς Εὐαγγελικῆς παραβολῆς τῶν παρῃτημένων τὸ δεῖπνον σημαίνεται, τῶν ἐν ταῖς ὁδοῖς ἀντικεκλημένων, περὶ ὧν ἐν τῷ παρόντι προφήτῃ φησὶν ὁ Χριστός· \"Εὑρέθην τοῖς ἐμὲ μὴ ζητοῦσιν. Ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν. Εἶπα, Ἰδού εἰμι, τῷ ἔθνει, οἳ οὐκ ἠπίσταντό με.\" Περὶ δὲ τῶν Ἰουδαίων ἐπάγει· \"Ὅλην τὴν ἡμέρανἐξεπέτασα τὰς χεῖρά μου πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα.\" Οὓς καὶ καλῶν ἐν Εὐαγγελίοις ἔλεγε· \"Δεῦτε πρός με, οἱ κοπιῶντες καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς,\" καὶ τοιαῦτα πολλάκις. Ἀλλ' ἄρα μὴ σῶσαί μου, φησὶν, ἀσθενοῦντος, εἰς αἰχμαλωσίαν ἀπήχθητε;","english":"He compares himself sometimes to a man, as toward a woman, and sometimes to a master, as toward servants. For it was not as some master who owed a debt that I sold you. But you, transgressing the law from beginning to end, have been cast out, sold to your sins, to which you were enslaved, having become, so far as my part is concerned, self-determining and free. And finally, though I am God, I did not shrink from coming to you, lowering myself beneath my own worth and becoming man; and to him who called to salvation no one gave heed. And there was no man, he says, since the disobedient multitude is not even reckoned to exist. But those who gave heed, being few in relation to the whole nation, were not counted in the reckoning of the nation. Therefore they were also withdrawn, as Lot was from Sodom. For it was not necessary that they should provide so many for the Lord, the holy land. Hence also the sign of its unfruitfulness was the withered fig tree. This is also signified through the Gospel parable of those who declined the dinner, of those invited in the roads instead, concerning whom Christ says in the present prophet: \"I was found by those who did not seek me. I became manifest to those who did not ask for me. I said, Behold, I am here, to the nation that did not know me.\" And concerning the Jews he adds: \"All the day long I stretched out my hands to a disobedient and contrary people.\" Whom also, calling them in the Gospels, he said: \"Come to me, all you who labor and are burdened, and I will give you rest,\" and many such things. But was it not, he says, that when I was weak to save you, you were led away into captivity?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":588,"ref":"p588","source":"καὶ οὐ δυνήσεσθε σωθῆναι τῆς ἐκείνου τυραννίδος, τοῦτο πρὸς τοὺς Θεὸν βλασφημοῦντας ὡς οὐ δυνηθέντα σῶσαι τὸν λαὸν, ὁποῖον καὶ ὁ Σωτὴρ πρὸς τοὺς οἰομένους αὐτὸν ἄκοντα πάσχειν, περὶ τῆς τῶν ιεʹ λεγεώνων φησὶ παραστάσεως· ἤγουν, ἐπειδὴ εἶπεν μηδένα ὑπακοῦσαι καλοῦντι, δείκνυσιν ὡς πρὸς τῶν μὴ ὑπακοῦσαι, τὰ πάντων ἀθεσμότατα κατ' ἐμοῦ διεπράξασθε. Καὶ πρὸς ταῦτα δὲ, φησὶν, ἀνεξικάκως ἠνέχθην, δυνάμενος μηδὲν ὅλως παθεῖν; ὡς ἐδήλωσε πρότερον Ἐρυθρὰ ξηρανθεῖσα πρὸς διάβασιν θάλασσα· καὶ ποταμὸς Ἰορδάνης· καὶ σκότος τριήμερον ἐν Αἰγύπτῳ γενόμενον. Ὁ γὰρ Σύμμαχος ἐξέδωκεν· Ἰδοὺ ἐν τῇ ἐπιτιμήσει μου ἐξήρανα θάλασσαν, ἐποίησα ποταμοὺς ἔρημον. Κἂν ἐπὶ μέλλοντος δὲ ληφθῇ νοητέον ὡς τοῦ Θεοῦ, εἰ βούλοιτο, δυναμένου ποιῆσαι τὰ παραπλήσια. Τὸ δὲ σκότος καὶ ποιήσαντες ἐν τῇ συντελείᾳ τῶν ὅλων, ἐν ᾗ καὶ τὸ πᾶν ἀφανισθήσεται, τῶν βίων πρὸς ἀξίαν εὐθυνομένων. Καὶ ἐπὶ τῆς πρώτης δὲ παρουσίας ἀπειληθεῖσα πρὸς αὐτοῦ ἡσύχασε","english":"And you will not be able to be saved from his tyranny—this is directed at those who blaspheme God as though he were unable to save the people, just as the Savior also says concerning the standing of the fifteen legions to those who thought he suffered unwillingly; that is, since he said that no one obeyed when he called, he shows that it was against those who did not obey that you perpetrated the most lawless of all things against me. And to these things, he says, I bore up with forbearance, though I was able to suffer nothing at all—as was shown beforehand by the Red Sea dried up for crossing, and the river Jordan, and the three days' darkness that came upon Egypt. For Symmachus rendered it: Behold, by my rebuke I dried up the sea, I made rivers a desert. And even if it is taken as referring to the future, it must be understood that God, if he wished, was able to do similar things. And the darkness they also brought about at the consummation of all things, in which the whole will be destroyed, when lives are set straight according to their worth. And at the first coming also, having been threatened by him, it kept quiet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":589,"ref":"p589","source":"θάλαττα, καὶ ἀόρατοι δυνάμεις εἶξαν ἐπιτάγματι διωκόμεναι. Ἅπερ ἐχρῆν Ἰουδαίους ὁρῶντας, μὴ ἀμφισβητεῖν ὅτι οὐκ ἂν ἔπαθεν, εἴπερ ἠβούλετο· καὶ ὅτι σῶσαι δύναται τὴν ὑπ' οὐρανὸν, εἰ καὶ γέγονεν ἄνθρωπος· καὶ μὴ τὸ φαινόμενον ὁρῶντας λέγειν, \"Περὶ καλοῦ ἔργου οὐ λιθάζομέν σε, ἀλλὰ περὶ βλασφημίας, ὅτι σὺ ἄνθρωπος ὢν, ποιεῖς σεαυτὸν Θεόν·\" δέον μαθεῖν, ὡς αὐτὸς ὁ λαλῶν πάρειμι, ὁ τὰ πάλαι θαυματουργήσας, ἃ δηλοῖ καὶ Δαβὶδ λέγων· \"Τί ἐστί σοι, θάλασσα, ὅτι ἔφυγες; καὶ σὺ, Ἰορδάνη, ὅτι ἀνεχώρησας εἰς τὰ ὀπίσω;\" καὶ πάλιν· \"Ἴδοσάν σε ὕδατα, ὁ Θεὸς, ἴδοσάν σε ὕδατα, καὶ ἐφοβήθησαν.\" Καὶ περὶ τοῦ Ἰορδάνου πάλιν· \"Σὺ ἐξήρανας ποταμοὺς Ἠθὰμ,\" τοῦτ' ἔστι τοὺς ἐν τῷ νότῳ. Εἰ μὴ ἄρα τις καὶ διὰ τούτων θάλασσαν μὲν ξηραινομένην, τὰ πλήθη τῶν ἀσεβῶν ἐθνῶν αἰνίττεσθαι φήσειεν, ποταμοὺς δὲ ἐρήμους, τοὺς πάλαι κατασύροντας εἰς εἰδωλολατρείαν λόγους· ἰχθύας δὲ τούτων ἀπολλυμένους, τὰς ἑρπούσας ἐν ταῖς τῶν ἀθέων ψυχαῖς δυνάμεις πονηρὰς, ἔνθα καὶ ὁ δράκων διατρίβειν ἐῤῥέθη, κατὰ τὸ, \"Αὕτη ἡ θάλασσα ἡ μεγάλη καὶ εὐρύχωρος,\" καὶ τὰ μετὰ ταῦτα. Τούτοις δὲ τοῖς τῆς θαλάττης ἰχθύσι καὶ ἑρπετοῖς ὁ λόγος ἀπειλεῖ σκότους, οὐ φωτὸς πλήρη θήσειν τὸν οὐρανόν· εἴποις δ' ἂν πάλιν θάλασσαν μὲν, τὴν τῶν Ἰουδαίων πολυπληθείαν· ποταμοὺς δὲ, τοὺς πρότερον αὐτοῖς λόγους χορηγουμένους· ἰχθύας δὲ, τοὺς μαθητευομένους ταῖς Ἰουδαϊκαῖς παραδόσεσιν· ὧν δὴ προλέγει πάντων ἀφανισμὸν, καὶ τὸ πᾶσι σκότος ἐπιπολάσαν, οὐκ οὐρανοῦ σκοτισθέντος, ἀλλ' αὐτοῖς ἐκείνοις ἐπιπολάσαν ὥσπερ σκοτώδους καλύμματος.","english":"The sea, and the invisible powers yielded, driven by the command. These things the Jews ought to have seen and not to have doubted—that he would not have suffered, if he had so willed; and that he is able to save all that is under heaven, even if he has become man; and seeing what was visible, they ought not to say, \"For a good work we do not stone you, but for blasphemy, because you, being a man, make yourself God.\" They ought to have learned that I myself, the one speaking, am present—I who worked wonders of old, which David also indicates when he says: \"What is it to you, O sea, that you fled? And you, O Jordan, that you turned back?\" And again: \"The waters saw you, O God, the waters saw you, and they were afraid.\" And again concerning the Jordan: \"You dried up the rivers of Etham,\" that is, those in the south. Unless perhaps someone might say that through these things the sea being dried up hints at the multitudes of the impious nations, and the deserted rivers at the words that of old swept them away into idolatry; and the fish in them perishing at the evil powers that creep in the souls of the godless, where also the dragon was said to dwell, according to the passage, \"This is the great and spacious sea,\" and what follows. To these fish and creeping things of the sea the word threatens darkness, that it will make the heaven not full of light. But one might say again that the sea is the multitude of the Jews, and the rivers are the words formerly supplied to them, and the fish are those who are discipled in the Jewish traditions; of all of which he foretells the destruction, and that darkness will overspread them all—not that heaven is darkened, but that it overspreads those very people like a dark covering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":590,"ref":"p590","source":"Διὸ οὐ ποιήσειν ἔφη, ἀλλ' ἔνδυσιν, ὑποδραμόντος δηλαδὴ τοῦ σκότους κατὰ τῶν ἀναξίων φωτός. Ὁ δὲ σάκκος, πένθους σύμβολον, διὰ τὸ καὶ τὰς οὐρανίους δυνάμεις πενθεῖν αὐτῶν τὴν ἀπώλειαν. Δυνάμενος οὖν, φησὶ, μὴ παθεῖν, τὸ σῶμά μου τῷ πάθει παρέδωκα. Τοῦτο γὰρ ἐδόκει μου τῷ Πατέρι. Διὸ καὶ κατηγορούμενος ἐσιώπων, ὑπήκοος αὐτῷ μέχρι θανάτου γινόμενος, εἰδὼς ὡς ἔσται μοί ποτε καιρὸς καθ' ὃν οὐκ ἔτι σιγήσομαι γλῶσσαν λαβὼν παρὰ τοῦ Πατέρος ἐν καιρῷ λέγειν ἐπισταμένην· ὅτε μου πανταχοῦ τῆς Ἐκκλησίας καθιδρυμένης, διὰ τῶν ἐμῶν βοήσομαι μαθητῶν πᾶσιν ἔθνεσιν τὸν ἐμαυτοῦ γνωρίζων Πατέρα, αὐτοῦ μοι χαριζομένου καὶ ὦτα ἀκουστικὰ, τῆς ἐμῆς συνιέντα διδασκαλίας τὸν νοῦν, κατὰ τὸ, \"Καὶ ἔσονται πάντες διδακτοὶ Θεοῦ,\" ἅπερ ταῖς ἑωθιναῖς ὥραις προσεδρεύοντα, παιδεύσεως τῆς ἐμῆς μεταλήψεται. Ὁ δὲ Σύμμαχος, Ἔθηκέ μοι πρωῒ γύρῳ φησίν. Ὁ δὲ Ἀκύλας, Ἐπρωῒ ἐξεγερεῖ μοι ὠτίον τοῦ ἀκούειν. Οὗτοι γάρ μοι ἀνθ' ὑμῶν τῶν μὴ ἀκουσάντων γενήσονται, προσεδρευόντων ἀεὶ ταῖς τοῦ νόμου σκιαῖς. Ἐκεῖνοι δὲ τοὺς τύπους εἰς ἀλήθειαν πνευματικῆς θεωρίας ἐκδέξονται, ὑμῶν παρακουσάντων μου λέγοντος· \"Ἐρευνᾶτε τὰς Γραφὰς, ὅτι ἐν αὐταῖς δοκεῖται ζωὴν αἰώνιον ἔχειν καὶ αὐταί εἰσιν αἱ μαρτυροῦσαι περὶ ἐμοῦ, καὶ οὐ θέλετε ἐλθεῖν πρός με, ἵνα ζωὴν ἔχητε.\" Γράφει δὲ καὶ ὁ θεῖος Ἀπόστολος, \"Ὅτι ἡνίκαἀναγινώσκηται Μωσῆς, κάλυμμα ἐπὶ τὴν καρδίαν αὐτῶν κεῖται.\" Τινὲς δὲ ὡς ἀπὸ τῶν μαθητῶν εἰρῆσθαι τοῦτό φασι, λαλούντων ἑκάστῳ τὰ πρόσφορα καὶ κατάλληλα·","english":"Therefore he said he would not make [it], but a garment, darkness having of course run beneath [i.e., come upon] those unworthy of the light. And the sackcloth is a symbol of mourning, because the heavenly powers also mourn their destruction. Being able, then, he says, not to suffer, I delivered my body to suffering. For this seemed good to my Father. Therefore even when accused I was silent, becoming obedient to him unto death, knowing that there will be a time for me when I shall no longer be silent, having received from the Father a tongue that knows how to speak in season; when, my Church being established everywhere, through my disciples I shall cry out to all nations, making my Father known, he himself granting me also hearing ears, understanding the mind of my teaching, according to, \"And they shall all be taught by God,\" which things, attending in the morning hours, shall partake of my instruction. But Symmachus says, \"He has set for me in the morning a circuit.\" And Aquila, \"In the morning he will awaken for me an ear to hear.\" For these shall be for me in place of you who did not hear, who attend always to the shadows of the law. But those shall receive the types into the truth of spiritual contemplation, while you disobeyed me when I said: \"Search the Scriptures, because in them you think to have eternal life, and these are they that testify concerning me, and you do not wish to come to me, that you may have life.\" And the divine Apostle also writes, \"That when Moses is read, a veil lies upon their heart.\" But some say that this was spoken as from the disciples, who speak to each one the things fitting and suitable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":591,"ref":"p591","source":"οἳ καὶ τεθεῖσθαι, φασὶν, ἑαυτοῖς καὶ πρωῒ, τοῦτ' ἔστιν εἰς νοῦν καὶ καρδίαν ἡμέρας διαύγασμα, καὶ νοητοῦ φωτὸς ἔλλαμψιν. Καὶ Παῦλος γὰρ εὐχαριστεῖ τῷ Θεῷ λέγων, ὅτι \"Ἐῤῥύσατο ἡμᾶς ἐκ τῆς ἐξουσίας τοῦ σκότους, καὶ μετέστησεν εἰς τὴν βασιλείαν τοῦ Υἱοῦ τῆς ἀγάπης αὐτοῦ ἐν τῷ φωτί.\" Τινὲς καὶ ὡς ἀπὸ τοῦ προφήτου δυνατὸν τὸ παρὸν ἔφασαν λελέχθαι ῥητόν. Εὐαγγελισαμένου γὰρ αὐτοῦ τὴν αὐτῶν τε, καὶ τῶν ἐθνῶν σωτηρίαν, καὶ τοῦ Σωτῆρος τὴν ἄφιξιν, καὶ τοῦ κόσμου τὴν συντέλειαν, πόθεν τούτῳ ταῦτα λέγειν ἠπόρουν καθ' ἑαυτούς. Ὁ δέ φησιν· Οὐκ ἐμὸς ὁ λόγος, ὁ χορηγῶν δὲ Χριστὸς, ὃς τοῖς ἑαυτοῦ δίδωσι καιρόν τε λόγου καὶ σύνεσιν πρὸς τὸ νοεῖν. Οὐκ ἀθετῶ τοίνυν τὴν χάριν ὑπηρετῶν αὐτοῦ τῷ κηρύγματι, πάντα τε παθεῖν ἕτοιμός εἰμι δι' αὐτόν. Κἂν τύπτητέ με, φησὶ, κἂν ἐμπτύητε, τὴν παρ' αὐτοῦ βοήθειαν ἐλπίζων, ἣν εὑράμενος, καὶ τοῦ δικαίου τεύξασθαι προσδοκῶν,\n\nἀντιστήσομαι ὑμῖν ἀντιλέγειν μὴ δυναμένοις. Ἀλλ' ἐπὶ τὸν Χριστὸν ἐπανέλθωμεν, ὅς φησιν Ἰουδαίοις· Ὡς ὑμεῖς μὲν καλούμενοι παρηκούσατε, ἐγὼ δὲ οὐκ ἀπειθῶ τῷ Πατέρι πάντα ἐν ἐμοὶ βουληθέντι ἀνακεφαλαιώσασθαι. Κενώσας δὲ ἐμαυτὸν, τὰ πάντων αἴσχιστα πέπονθα, εἰδὼς μὴ φέρειν μοι αἰσχύνην τῷ πειθαρχεῖν τῷ Πατέρι. Πιλάτου μὲν μαστιγώσαντος, τῶν δὲ ὑπηρετῶν ἑνός με ῥαπίσαντος, ἄλλων δέ μου καταπτυόντων, ὡς στερεὰν πέτραν τὸ πρόσωπόν μου τιθείς. Δυνάμεως γὰρ ἦν τὸ πρᾶγμα, δι' ἣν ἐκαρτέρουν· ὅτι καταβέβηκα ἐκ τοῦ οὐρανοῦ, οὐχ ἵνα ποιῶ τὸ θέλημα τὸ ἐμὸν, ἀλλὰ τὸ θέλημα τοῦ πέμψαντός με. Αὐτὸς γάρ μου καὶ τοῖς ἀνθρωπίνοις ἐβοήθησε μέτροις.","english":"They say that these things were also set before themselves, and \"in the morning,\" that is, as a brightness of the day for the mind and heart, and an illumination of the intelligible light. For Paul also gives thanks to God, saying, \"He delivered us from the power of darkness, and transferred us into the kingdom of the Son of his love in the light.\" Some also said that the present passage could have been spoken as from the prophet. For when he had announced their own salvation and that of the nations, and the coming of the Savior, and the consummation of the world, they were at a loss among themselves as to whence he could say these things. But he says: The word is not mine, but Christ is the one who supplies it, who gives to his own both the time of speech and understanding to perceive. I do not therefore reject the grace, serving his proclamation, and I am ready to suffer all things for his sake. Even if you strike me, he says, even if you spit on me, hoping for the help that comes from him, which having obtained and expecting to attain the just reward, I will stand against you who are unable to contradict. But let us return to Christ, who says to the Jews: You, being called, disobeyed, but I do not disobey the Father, who willed all things to be summed up in me. And having emptied myself, I have suffered the most shameful things of all, knowing that obedience to the Father brings me no shame. Pilate scourged me, and one of the servants struck me, and others spat on me, as I set my face like a solid rock. For the matter was of power, through which I endured; because I have come down from heaven, not to do my own will, but the will of the one who sent me. For he also helped me in human measures.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":592,"ref":"p592","source":"Δηλοῖ δὲ καὶ ὡς ἐπήμυνεν αὐτῷ, δίκην ἐπιθεὶς τοῖς ὑβρίσασιν, ἣν καὶ διὰ τάχος ἐγγίζειν φησὶ, δικαιώσαντος αὐτὸν τοῦ Πατέρος. Δίκαιον γὰρ ὄντα, καὶ καθ' ἑαυτοῦ μὴ δόντα λαβὰς, ἀποκτείνειν ἐτόλμησαν. Ἀνθ' ὧν αὐτοὺς κολάσας, ἀνυπεύθυνον ὑπάρχειν ἐμὲ μεμαρτύρηκεν. Διό φησιν ὁ Πατήρ· \"Καὶ δώσω τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ, καὶ τοὺς πλουσίους ἀντὶ τοῦ θανάτου αὐτοῦ.\" Φιλόπλουτοι γὰρ γεγονότες οἱ τῶν Ἰουδαίων καθηγηταὶ, πρὸς τὴν κατ' αὐτοῦ πονηρίαν ἐτράποντο. Καὶ γὰρ εἰδότες αὐτὸν ἔφασκον· \"Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε, ἀποκτείνωμεν αὐτόν.\" Εἰ δὲ νομίζει τις δικαίως με πεπονθέναι, παρέστω πρὸς ἔλεγχον. Ἀλλ' οὐ δυνήσεται. Καὶ ἀλλαχοῦ γὰρ ὁ προφήτης φησίν· \"Ἴδετε ὡς δίκαιος ἀπώλετο, καὶ οὐδεὶς ἐκδέχεται τῇ καρδίᾳ.\" Παρ' ᾧ καὶ Ἰουδαῖοί φασι· \"Δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν.\" Εἰκότως δίκαιον, \"Οὐ γὰρ ἐποίησεν ἁμαρτίαν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ.\" Τῷ δὲ, Τίς ὁ κρινόμενός μοι; ἔοικε τὸ, \"Τίς ἐλέγξει με περὶ ἁμαρτίας;\" κατὰ πάντα γὰρ ἡμῖν, πλὴν ἁμαρτίας, ὡμοίωται. Διόπερ ἔλεγεν· \"Ἔρχεται ὁ ἄρχων τοῦ κόσμου τούτου, καὶ ἐν ἐμοὶ εὑρήσει οὐδέν.\" Ἀνδρὸς δὲ τελείου χαρακτὴρ, τὸ, Τίς ὁ κρινόμενός μοι; ᾧ μηδὲν ἡ παρ' ἀνθρώποις κρίσις, ὡς σιγᾷν μὲν ὑπ' αὐτῶν καταδικαζόμενον, καλεῖν δὲ πρὸς τὴν παρὰ Θεῷ κρίσιν τοὺς ἐναντίους. Τὸ δὲ, τίς κακώσει με; ἐμφαίνει τὸν ἀρχηγὸν τῆς ζωῆς. Οὐκοῦν εἰς μάτην ἡ τούτων ἐπιβουλὴ, κατὰ τὸ ἐν ψαλμοῖς· \"Ἐβουλεύσαντο βουλὴν, ἣν οὐ μὴ δύνωνται στῆσαι.\" Πῶς γὰρ, ὢν ζωὴ, θανάτῳ κατείχετο;","english":"He also makes clear how he helped him, inflicting punishment on those who had committed outrage against him, which he says draws near quickly, since the Father vindicated him. For though he was just and gave them no hold against himself, they dared to kill him. In return for which, having punished them, he has testified that I am blameless. Therefore the Father says: \"And I will give the wicked in exchange for his burial, and the rich in exchange for his death.\" For the leaders of the Jews, having become lovers of wealth, turned to wickedness against him. For even knowing him they said: \"This is the heir; come, let us kill him.\" But if anyone thinks that I suffered justly, let him come forward for refutation. But he will not be able. For elsewhere the prophet says: \"See how the righteous man has perished, and no one takes it to heart.\" With whom the Jews also say: \"Let us bind the righteous man, because he is troublesome to us.\" With good reason he is just, \"For he committed no sin, nor was deceit found in his mouth.\" And to the words, \"Who is he that contends with me?\" there seems to correspond, \"Who will convict me of sin?\" For in all things he has been made like us, except for sin. Therefore he said: \"The ruler of this world comes, and he will find nothing in me.\" And it is the mark of a perfect man, the words, \"Who is he that contends with me?\" for whom the judgment among men counts for nothing, so as to be silent when condemned by them, but to summon his adversaries to the judgment before God. And the words, \"Who will harm me?\" indicate the author of life. Therefore their plot is in vain, according to what is in the Psalms: \"They devised a plan which they will not be able to establish.\" For how, being life, was he held by death?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":593,"ref":"p593","source":"καθὸ δὲ γέγονεν ἄνθρωπος, δοκεῖ τοῦτο δέχεσθαι παρὰ τοῦ Πατέρος. Ὡς γὰρ Θεὸς, ἤγειρεν ἑαυτὸν λέγων· \"Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.\" Ἐφ' οἷς φησι πρὸς αὐτούς· Ἰδοὺ πάντες ὑμεῖς ὡς ἱμάτιον, παλαιωθήσεσθε, καὶ σὴς καταφάγεται ὑμᾶς. Ἢ εὐρὼς, κατὰ Σύμμαχον· ἢ βρωτὴρ, ὡς Ἀκύλας. Δι' ὧν σημαίνει τὴν παλαίωσιν τῆς κατ' αὐτοῦ σωματικῆς λατρείας. Πᾶν γὰρ τὸ παλαιούμενον καὶ γηράσκον, ἐγγὺς ἀφανισμοῦ. Σῆτα δὲ λέγει καταβιβρώσκοντα, τὴν συνείδησιν ὧν τετολμήκασιν, ὁρῶντες τὴν ἑαυτῶν μὲν ἀποβολὴν, τὴν ἐπιστροφὴν δὲ τὴν ἐπὶ Θεὸν τῶν ἐθνῶν. Διὸ καὶ πρὸς τῷ τέλει τῆς βίβλου φησίν· \"Ὁ σκώληξ αὐτῶν οὐ τελευτήσει, καὶ τὸ πῦρ οὐ σβεσθήσεται, καὶ ἔσονται εἰς ὄνειδος πάσῃ τῇ γῇ.\" Λέγοι δ' ἂν σῆτα καὶ τὰς ἁμαρτίας αὐτῶν. Ἐξ αὐτῶν γὰρ ἔχουσαι τὸ εἶναι, κατ' αὐτῶν τὴν βλάβην ἐργάζονται. Ἐπεὶ καὶ τὸ ἱμάτιον τροφὴ γίνεται ᾧπερ ἐγέννησε σκώληκι. Λογισμὸς δὲ οὗτος πρὸς τὸ μὴ φοβεῖσθαι τὰ ἐξ ἀνθρώπων τῶν ἀπολλυμένων, καὶ ἔνδειξις τῆς τοῦ λέγοντος ἀφθαρσίας. Δηλοῖ δὲ καὶ τὴν κατ' αὐτῶν τιμωρίαν καὶ σητῶν αὐτοὺς δίκην ἐκδαπανῶσαν ταῖς συμφοραῖς. Καὶ ἀλλαχοῦ γὰρ ὁ προφήτης φησί· \"Τί ἔτι πληγήσεσθε προστιθέντες ἁμαρτίας; Πᾶσα κεφαλὴ εἰς πόνον,\" καὶ τὰ ἐφεξῆς. Δι' ὧν αὐτῶν δηλοῖ τὴν ἀπώλειαν, καὶ χώρας ἀλλοτρίωσιν, καὶ πόλεως ἐμπρησμόν. Εἶτά φησι, Τίς ἐν ὑμῖν ὁ φοβούμενος τὸν Κύριον; τὴν ἀπορίαν τούτων δηλῶν, καὶ τὸ σπάνιον. [Τοῦτο, ἢ τοιοῦτόν τι] δὲ ζητεῖ ὁ μὴ θέλων τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὴν μετάνοιαν αὐτοῦ. Διό φησιν·","english":"But insofar as he became man, he seems to receive this from the Father. For as God, he raised himself, saying: \"Destroy this temple, and in three days I will raise it up.\" Concerning these things he says to them: Behold, all of you like a garment will grow old, and a moth will devour you. Or mildew, according to Symmachus; or a devourer, as Aquila has it. By these words he signifies the aging of the bodily worship directed against him. For everything that grows old and ages is near to destruction. He calls them moths devouring, the conscience of what they have dared, as they see their own rejection and the turning of the nations to God. Therefore also at the end of the book he says: \"Their worm shall not die, and their fire shall not be quenched, and they shall be a reproach to all the earth.\" He might also call their sins moths. For since they have their being from them, they work harm against them. Since even the garment becomes food for the very worm it has generated. And this is a reasoning to not fear the things that come from perishing men, and a demonstration of the incorruptibility of the one speaking. He also makes clear the punishment against them and that, like moths, it consumes them with calamities. For elsewhere too the prophet says: \"Why will you be struck further, adding sins? Every head is to pain,\" and the things that follow. By these words he makes clear their destruction, and the alienation of their land, and the burning of their city. Then he says, Who among you fears the Lord? making clear the scarcity of these and their rarity. [This, or something like it] he seeks who does not desire the death of the sinner, but his repentance. Therefore he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":594,"ref":"p594","source":"Ἔτι καὶ νῦν ὑμᾶς ἀνακαλοῦμαι ἐν τῷ τῆς ἀγνοίας σκότῳ τυγχάνοντας· καὶ τοῖς ἐπιεικέσι προτείνει φιλανθρωπίαν. Ἐσώθη γὰρ τὸ κατάλειμμα, οὗ καὶ ἀπαρχὴ τοῦ Σωτῆρος οἱ μαθηταί. Καὶ ἄνθρωπος δὲ γεγονὼς, παῖς εἶναί φησι τοῦ Θεοῦ. Καὶ τὸ ἀκοῦσαι τῆς αὐτοῦ φωνῆς, οὐ νόμου\n\nπαράβασις ἦν, ἀλλὰ μᾶλλον βεβαίωσις, σκιαγραφήσαντος τὴν ἀλήθειαν, κατὰ τὸν Ἀπόστολον λέγοντα· Νόμον οὖν καταργοῦμεν διὰ τῆς πίστεως; μὴ γένοιτο. Ἀλλὰ νόμον ἱστάνομεν. Γέγραπται γὰρ ὅτι ὁ δίκαιός μου ἐκ πίστεως ζήσεται. Πέρας γὰρ νόμου καὶ προφητῶν ὁ Χριστὸς δικαιῶν ἐν πίστει τὸν ἀσεβῆ. Τοῖς δὲ νῦν καλουμένοις ἔλεγεν ὁ Πατήρ· \"Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητὸς, ἀκούετε αὐτοῦ.\" Τινὲς δὲ ἄμεινόν φασιν, ὡς τὸν θεοσεβεῖν δοκοῦντα παρ' Ἰουδαίοις ἀνακαλεῖ πρὸς μετάνοιαν, καὶ ὡς μηδενὸς πειθομένου, ἐν σκότῳ φησὶν ὑπάρχειν αὐτοὺς καὶ φωτὸς ἐστερῆσθαι. Τοῦτο δὲ τοῖς ἀποστόλοις οὐχ ἥρμοττεν, οὐδὲ τὸ πῦρ σωρεύειν καθ' ἑαυτῶν, καὶ κατισχύειν τὴν φλόγα. Ἐπιμένοντας δέ φησιν, ὑμᾶς τῇ ἀπιστίᾳ τὸ τῆς αἰωνίου κολάσεως ἐκδέχεται πῦρ· οἷς παραινεῖ πρότερον ἐπὶ τῷ Κυρίῳ πεποιθέναι, Θεὸν ἑαυτὸν εἶναι λέγων, καὶ ταπεινῆς ἐννοίας ἐκ τοῦ σάρκα φορεῖν ἑαυτὸν ἀποτρέπων αὐτοὺς, αὐτόν τε ποιεῖσθαι ῥάβδον καὶ στήριγμα. Οὐ γὰρ ἠδύναντο πιστεύειν δόξαν παρ' ἀλλήλων λαμβάνοντες, καὶ τὴν δόξαν τὴν παρὰ τοῦ Θεοῦ οὐ ζητοῦντες, ὃς εἴρηται ῥάβδος. Ἀνέχει γὰρ πάντα πρὸς τὸ εἶναι καλῶς κατὰ τό· \"Ἡ ῥάβδος σου καὶ ἡ βακτηρία σου, αὐταί με παρεκάλεσαν.\" Ὀλισθηρὰ γὰρ ἡ φύσις, καὶ δεῖται τοῦ περικρατοῦντος. Οὗ τυχὼν ὁ δίκαιος λέγει·","english":"Even now I call you back, you who are in the darkness of ignorance; and to the gentle he extends loving-kindness. For the remnant was saved, of which the disciples of the Savior are also the firstfruits. And having become man, he says that he is a child of God. And to hear his voice was not a transgression of the law, but rather a confirmation, since he sketched out the truth in shadow, according to the Apostle who says: Do we then abolish the law through faith? May it not be! But we establish the law. For it is written: My righteous one shall live by faith. For Christ is the end of the law and the prophets, justifying the ungodly by faith. But to those now being called, the Father said: \"This is my beloved Son, hear him.\" Some, however, say it is better that he calls back to repentance the one who seems to be devout among the Jews, and that, since no one was persuaded, he says they are in darkness and have been deprived of light. But this did not fit the apostles, nor to heap fire upon themselves and to overpower the flame. But, he says, if you persist in unbelief, the fire of eternal punishment awaits you; to whom he first exhorts them to have trust in the Lord, saying that he himself is God, and dissuading them from lowly thoughts because he wears flesh, and to make him their staff and support. For they could not believe, receiving glory from one another and not seeking the glory that comes from God, who is called a staff. For he upholds all things toward well-being, according to the text: \"Your staff and your rod, these have comforted me.\" For nature is slippery and needs the one who holds it fast. Having obtained this, the righteous man says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":595,"ref":"p595","source":"\"Ἔστησεν ἐπὶ πέτραν τοὺς πόδας μου.\" Ἐν σκότῳ δὲ εἶναι τοὺς Ἰουδαίους καὶ ὁ Παῦλος δηλῶν, \"Ὁ Θεὸς τοῦ αἰῶνος τούτου, φησὶν, ἐτύφλωσε τὰ νοήματα τῶν ἀπίστων.\" Καὶ Ἡσαΐας φησίν· \"Ὑπομεινάντων αὐτῶν φῶς, ἐγένετο αὐτοῖς σκότος.\" Διὸ Χριστὸς ἔλεγεν· \"Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου,\" καὶ τὰ ἑξῆς. Καὶ τοῦ τῆς κολάσεως δὲ πυρὸς ἀποτρέπων αὐτοὺς ἔλεγεν· \"Ὁ πιστεύων εἰς τὸν Υἱὸν, οὐ κρίνεται.\" Ἐπίτασιν δὲ παρίστησι κρίσεως τὸ, Κατισχύετε φλόγα. Ὕλης μὲν γὰρ πολλῆς προσαγομένης, αὔξει τὸ πῦρ· ὀλίγης δὲ, ἀτονεῖ· δαπανηθείσης δὲ, σβέννυται. Ἰουδαῖοι τοίνυν πῦρ καθ' ἑαυτῶν ἔκαυσαν, ἀποκτείναντες τοὺς προφήτας, καὶ λιθοβολήσαντες τοὺς ἀπεσταλμένους. Κατίσχυσαν δὲ τὴν ἑαυτῶν φλόγα, τὸν κληρονόμον ἀπεκτονότες, οἳ τὴν διὰ Χριστοῦ παίδευσιν οὐκ ἐδέξαντο, ταῖς τοῦ νόμου σκιαῖς ἐπιμείναντες. Διόπερ ὡς φῶς μὲν ἔχειν οἰομένους τὸ νομικὸν, οὐ μὴν ἔχοντας ἀληθῶς, τῆς πρὸς αὐτὸν οἰκειότητος ἀποπέμπεται λέγων· Πορεύεσθε τῷ φωτὶ τοῦ πυρὸς ὑμῶν καὶ τῇ φλογὶ, ᾗ ἐξεκαύσατε. Ὅτι δὲ τῆς εἰς Χριστὸν παροινίας ἔτισαν δίκας παρίστησιν ἐπάγων· Δι' ἐμὲ ἐγένετο ταῦτα ὑμῖν· ἐν λύπῃ κοιμηθήσεσθε. Ταῦτα δὲ λέγει πόρθησιν χώρας, πόλεως ἅλωσιν, ἐμπρησμὸν τοῦ νεῶ. Ἐκοιμήθησαν δὲ καὶ ἐλύπη, ἢ καὶ ἐν ὀδύνῃ, κατὰ Σύμμαχον· ἢ κατὰ τὸν Ἀκύλαν, εἰς διαπόνησιν. Τὴν διὰ Χριστοῦ γὰρ λύτρωσιν οὐκ ἀξιωθέντες λαβεῖν, οὐκ ἐν ἐλπίδι γερῶν, καὶ θυμηδίᾳ πνευματικῇ, ἀλλ' ἐν φόβῳ κολάσεων, καὶ λύπῃ τῇ δι' αὐτὰς ὀδυνώμενοι κοιμηθήσονται. ΚΕΦΑΛ. ΝΑʹ. αγʹ. Ἀκούσατέ μου, οἱ διώκοντες τὸ δίκαιον, καὶ ζητοῦντες τὸν Κύριον.","english":"He set my feet upon a rock.\" And Paul too, showing that the Jews are in darkness, says, \"The God of this age, he says, has blinded the minds of the unbelievers.\" And Isaiah says: \"While they waited for light, darkness came upon them.\" Therefore Christ said: \"I am the light of the world,\" and the rest. And turning them away from the fire of punishment, he said: \"The one who believes in the Son is not judged.\" But the phrase \"Strengthen the flame\" indicates an intensification of judgment. For when much fuel is added, the fire grows; when little, it weakens; and when it is consumed, it is extinguished. The Jews, then, kindled a fire against themselves, killing the prophets and stoning those who were sent. And they strengthened their own flame by killing the heir, they who did not receive the instruction that comes through Christ, remaining in the shadows of the law. Therefore, since they think they have the light of the law but do not truly have it, he dismisses them from fellowship with himself, saying: \"Walk in the light of your fire and in the flame that you have kindled.\" And that they paid the penalty for their drunken outrage against Christ, he shows by adding: \"For my sake these things happened to you; you shall sleep in grief.\" And he says these things meaning the devastation of the land, the capture of the city, the burning of the temple. And they slept \"in grief,\" or also \"in pain,\" according to Symmachus; or according to Aquila, \"in distress.\" For since they were not deemed worthy to receive the redemption that comes through Christ, they shall sleep not in hope of rewards and spiritual delight, but in fear of punishments and in grief, being pained on account of them. CHAPTER 51. 33. \"Hear me, you who pursue righteousness, and seek the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":596,"ref":"p596","source":"Ἐμβλέψατε εἰς τὴν στερεὰν πέτραν, ἣν ἐλατομήσατε, καὶ εἰς τὸν βόθυνον τοῦ λάκκου, ὃν ὠρύξατε. Ἐμβλέψατε εἰς Ἀβραὰμ τὸν Πατέρα ὑμῶν, καὶ εἰς Σάῤῥαν τὴν ὠδίνουσαν ὑμᾶσ9, κ.τ.λ. Ἀλλ' ἵνα μὴ ταῦτα πάθητε, καὶ νῦν ἔτι παραινῶ τὴν μετάνοιαν, ὦ ἄνδρες, ὑμῖν, οἱ προσποιούμενοι μὲν τὸν Κύριον τιμᾷν, ἐναντία δὲ πράττοντες τῇ τοῦ Κυρίου βουλῇ, τῷ τὸ δίκαιον ἐλαύνειν, ἡγεῖσθαί τε δυσμενῆ τὴν ἀλήθειαν. Τινὲς δέ φασιν ὡς προσφωνεῖ τοῖς πιστεύουσι καὶ ζητοῦσι Χριστὸν τὴν δικαιοσύνην, καὶ ὡς ἀλλοτρίους τῶν Ἰουδαίων τούτους καλεῖ. Πάντας γὰρ προεῖπε πῦρ καίειν, ἐν ᾧ καὶ κατεκαύθησαν οἳ διώκουσι τὸ δίκαιον, οὐχ ὡς ἐλαύνοντες, ἀλλ' ὡς ἐπ' αὐτὸ τρέχοντες, ἵνα καταλάβωσιν, ὡς τό· \"Ζήτησον εἰρήνην, καὶ δίωξον αὐτήν.\" Ὀλιγοστοὶ μὲν γὰρ οὗτοι· προβήσονται δὲ εἰς ἄμετρον πλῆθος τῶν ἐθνῶν προστιθεμένων τοῖς ἐκ περιτομῆς ὃ καὶ παρίστησι παράδειγμα τὸν Ἀβραὰμ καὶ τὴν Σάῤῥαν. Τινὲς δὲ πρὸς τοὺς ἀπίστους εἰρῆσθαι τὸν λόγον, ὡς προείπομεν, λέγοντες, φασὶν ὡς ἀντὶ τοῦ, καὶ εἰς τὸν βόθυνον, ὁ Σύμμαχος, εἰς τὴν τρυμαλιάν· ὁ δὲ Ἀκύλας, πρὸς ἐκκοπὴν, ἐκδεδώκασιν· αἰνιττομένου τοῦ λόγου τὴν σῶμα τοῦ Κυρίου","english":"Look to the solid rock which you quarried, and to the pit of the cistern which you dug. Look to Abraham your father, and to Sarah who travailed with you, and so on. But so that you may not suffer these things, even now I exhort you to repentance, O men, you who pretend to honor the Lord but do things contrary to the Lord's will, by pursuing what is just and by regarding the truth as hostile. But some say that he is addressing those who believe and seek Christ, righteousness, and that he calls these strangers to the Jews. For he foretold that fire burns all things, in which those who pursue righteousness were burned up—not as those who pursue it, but as those who run toward it, in order to lay hold of it, as in the saying, \"Seek peace, and pursue it.\" For these are few; but they will advance to a measureless multitude, with the nations being added to those of the circumcision, which he sets forth as an example—Abraham and Sarah. But some, saying that the word was spoken to the unbelievers, as we said before, assert that instead of \"and to the pit,\" Symmachus rendered \"to the hole,\" and Aquila \"for cutting off,\" the word hinting at the body of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":597,"ref":"p597","source":"δεξαμένην πέτραν, ἣν ὄρυξεν Ἰωσήφ. Εἶτα μετέβη ἐπὶ τὸ παράδειγμα τοῦ Ἀβραὰμ, καὶ τῆς Σάῤῥας, οἳ δίκην πέτρας ἄκαρποι καὶ ἄγονοι γεγονότες, πολλῶν ἐθνῶν πατέρες ἐγένοντο διὰ πίστεως, ὡς ὁ Παῦλός φησι· \"Κατενόησε τὸ ἑαυτοῦ σῶμα ἤδη νενεκρωμένον,\" καὶ τὰ ἐπὶ τούτῳ. Ἐξ ἑνὸς οὖν, τοῦ Ἀβραὰμ καὶ τῆς Σάῤῥας (εἰς γὰρ ἄμφω, κατὰ τό· Ἔσονται οἱ δύο εἰς σάρκα μίαν) ὡσεὶ τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει συνέστησαν· διό φησιν, Εἶς ἦν, καὶ ἐκάλεσα αὐτόν. Ὥσπερ οὖν ἐπὶ τοῦ Ἀβραὰμ οὕτω πεποίηκα· οὕτω μὴ ἀπογινώσκετε, ὡς καὶ ἀπὸ τῆς πέτρας ταύτης, ἣν ὑμεῖς ἐλατομήσατε, ἔσται τις ἐλπὶς σωτηρίας πᾶσιν ἀνθρώποις. Ἀλλὰ καὶ πέτρα κατὰ Παῦλον ἦν ὁ Χριστὸς, ἢν ἐν τῷ πάθει διώρυξαν, κατὰ τό· \"Ὤρυξαν χεῖράς μου καὶ πόδας μου.\" Βόθυνον δὲ τὴν τρωθεῖσαν πλευρὰν ὑπαινίττεται. Διὰ γὰρ τούτων ἡ σωτηρία, καὶ τῆς Ἐκκλησίας συνέστη τὸ πλήρωμα, καθάπερ ἐξ Ἀβραὰμ καὶ Σάῤῥας τὸ πλῆθος τὸ ἄπειρον. Διὸ παρακαλεῖ τὴν Σιὼν, τὸ θεοσεβὲς πάλιν πολίτευμα, ὅπερ εἰς ἔρημον δι' ὑμᾶς κατέστη. Πλὴν ἀλλ' ἐγὼ τὴν ἐρημίαν αὐτῆς ἀναλήψομαι παράκλησιν καλῶν τὴν περὶ τούτων ἐλπίδα. Ἔρημον δὲ, ὡς πρὸς τὴν ἔχουσαν πάλαι τὸν ἄνδρα, τὴν ἐξ ἐθνῶν Ἐκκλησίαν, καλεῖ, πρὸς ἣν ἔλεγεν ὁ προφήτης· \"Εὐφράνθητι, στεῖρα, ἡ οὐ τίκτουσα,\" καὶ τὰ ἐπὶ τούτῳ. Τίς δὲ ἡ τὸν ἄνδρα ἔχουσα, ἀλλ' ἢ τὸ βιβλίον τοῦ ἀποστασίου ποιησαμένη; ἐν δὲ τῇ ἐρήμῳ παράδεισον ἔσεσθαι λέγει, κατὰ τὸν ἐν ἀρχῇ παρὰ Κυρίου δι ʹ. Ἀκούσατέ μου, ἀκούσατε, λαός μου, καὶ οἱ βασιλεῖς, πρός με ἐνωτίσασθε, ὅτι νόμος παρ' ἐμοῦ ἐξελεύσεται, καὶ ἡ κρίσις μου εἰς φῶς ἐθνῶν.","english":"the rock which received him, which Joseph quarried. Then he moved on to the example of Abraham and Sarah, who, having become like a rock, fruitless and childless, became fathers of many nations through faith, as Paul says: \"He considered his own body already dead,\" and what follows this. From one, then—Abraham and Sarah (for both are one, according to the text: \"The two shall become one flesh\")—they came together in number like the stars of heaven; therefore he says, \"He was one, and I called him.\" Just as, then, I did this in the case of Abraham, so do not despair, that even from this rock, which you hewed out, there will be some hope of salvation for all people. But also, according to Paul, the rock was Christ, which they pierced in his passion, according to the text: \"They pierced my hands and my feet.\" And by the pit he hints at the pierced side. For through these things comes salvation, and the fullness of the Church was established, just as from Abraham and Sarah came the countless multitude. Therefore he exhorts Zion, the again God-fearing commonwealth, which was brought to desolation because of you. Nevertheless, I will take up her desolation as a consolation, calling the hope concerning these things. And he calls her desolate in relation to the one who formerly had the husband—the Church from the Gentiles, to which the prophet said: \"Rejoice, barren one, who does not give birth,\" and what follows this. And who is she who had the husband, but she who made the bill of divorce? And in the desert he says there will be a paradise, according to what was from the Lord in the beginning. Hear me, hear, my people, and you kings, give ear to me, for a law will go forth from me, and my judgment for a light of the nations.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":598,"ref":"p598","source":"Ἐγγίζει ταχὺ ἡ δικαιοσύνη μου, καὶ ἐξελεύσεται, ὡς φῶς, τὸ σωτήριόν μου, καὶ εἰς τὸν βραχίονα μου ἔθνη ἐλπιοῦσιν. Ἐμὲ νῆσοι ὑπομενοῦσι, καὶ εἰς τὸν βραχίονά μου ἐλπιοῦσιν9, κ.τ.λ. ἀνθρώπους φοβούμενος, μὴ ἀποσυνάγωγόν σε ποιήσωσιν οἱ λέγοντες· \"Δαιμόνιον ἔχει καὶ μαίνεται. Τί ἀκούετε αὐτοῦ;\" Οἷς ἔλεγεν ὁ Χριστός· \"Καὶ ὑμῖν τοῖς νομικοῖς οὐαὶ, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως, αὐτοὶ οὐκ εἰσέρχεσθε, καὶ τοὺς εἰσερχομένους ἐκωλύσατε,\" οὓς ἀπολεῖσθε νῦν, φησὶν, ἁλωσομένης τῆς πόλεως. Εἶτα περὶ τῶν πειρασμῶν τῶν εὐσεβεῖν ᾑρημένων ἐπήνεγκε, καὶ τῆς ἐκ τούτων ἀνέσεως, κατὰ τὸ ἐν ψαλμοῖς· \"Ἐπέταξε τῇ καταιγίδι, καὶ ἔστη εἰς αὔραν. Καὶ ἐκόπασε τὰ κύματα αὐτῆς.\" Δυνατὸς γὰρ ταῦτα ποιεῖν ἐγὼ, εἴγε καὶ Κύριος εἰμὶ τῶν δυνάμεων, ὃς καὶ τοὺς ἐμοὺς λόγους ἐμβαλῶ σου τῷ στόματι. Τῷ γὰρ ἁμαρτωλῷ ἐρῶ· \"Ἵνα τί σὺ ἐκδιηγῇ τὰ δικαιώματά μου;\" \"Οὐ γὰρ ὡραῖος αἶνος ἐν στόματι ἁμαρτωλοῦ.\" \"Ἐκ γὰρ τοῦ περισσεύματος τῆς καρδίας τὸ στόμα λαλεῖ.\" Περὶ δὲ τοῦ δικαίου εἴρηται· \"Ὁ νόμος τοῦ Θεοῦ αὐτοῦ ἐν καρδίᾳ αὐτοῦ.\" Ὃς καὶ Σιὼν γενόμενος, ἐρεῖ τῷ Κυρίῳ· Θεός μου εἶ σὺ, τὴν τοῦ Χριστοῦ πίστιν δεξάμενος· καὶ ἀκούσεται παρ' αὐτοῦ, Λαός μου εἶ σύ. ιζκγʹ. Ἐξεγείρου, ἐξεγείρου, ἀνάστηθι Ἱερουσαλὴμ, ἡ πιοῦσα ἐκ χειρὸς Κυρίου τὸ ποτήριον τοῦ θυμοῦ αὐτοῦ. Τὸ ποτήριον γὰρ τῆς πτώσεως, τὸ κόνδυ τοῦ θυμοῦ ἐξέπιες, καὶ ἐξεκένωσας· καὶ οὐκ ἦν ὁ παρακαλῶν σε ἀπὸ πάντων τῶν τέκνων σου, ὧν ἔτεκεσ9, κ.τ.λ. ΚΕΦΑΛ. ΝΒʹ. α ʹ. Ἐξεγείρου, ἐξεγείρου, Σιών. Ἔνδυσαι τὴν ἰσχύν σου. Σιών.","english":"My righteousness draws near quickly, and my salvation shall go forth as light, and in my arm shall nations hope. Islands shall wait for me, and in my arm shall they hope, etc. Fearing men, lest those who say, \"He has a demon and is mad. Why do you hear him?\" make you excluded from the synagogue. To whom Christ said: \"And woe to you lawyers, because you have taken away the key of knowledge; you yourselves do not enter in, and those who were entering you hindered,\" whom you shall now perish, he says, when the city is captured. Then concerning the temptations of those who have chosen to live piously, he added also concerning the relief from these, according to what is in the Psalms: \"He commanded the storm, and it stood as a breeze. And its waves ceased.\" For I am able to do these things, if indeed I am also Lord of the powers, who will also put my words in your mouth. For to the sinner I will say: \"Why do you recount my statutes?\" \"For praise is not beautiful in the mouth of a sinner.\" \"For out of the abundance of the heart the mouth speaks.\" But concerning the righteous it has been said: \"The law of his God is in his heart.\" Who also, having become Zion, will say to the Lord: You are my God, having received the faith of Christ; and he will hear from him, You are my people. 117. Awake, awake, arise, Jerusalem, you who have drunk from the hand of the Lord the cup of his wrath. For the cup of falling, the goblet of wrath you have drunk and drained; and there was none to comfort you from all your children whom you bore, etc. CHAPTER 52. 1. Awake, awake, Zion. Put on your strength. Zion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":599,"ref":"p599","source":"Καὶ σὺ ἔνδυσαι τὴν δόξαν σου, Ἱερουσαλὴμ πόλις ἡ ἁγία. Οὐκέτι προσθήσεται διελθεῖν διὰ τοῦ ἀπερίτμητος, καὶ ἀκάθαρτοσ9, κ.τ.λ. Τὴν κλῆσιν εἰπὼν τῶν ἐθνῶν (ἅπερ ἴδιον ἐκάλει λαὸν, πρὸς ἃ καὶ ἔλεγεν, ὅτι Νόμος παρ' ἐμοῦ ἐξελεύσεται, καὶ ἡ κρίσις μου εἰς φῶς ἐθνῶν), νῦν προσφωνεῖ τῇ Ἱερουσαλὴμ πεσούσῃ, διαναστῆναι τοῦ πτώματος, ὅπερ ἔσχατον πέπονθε μετὰ τὴν εἰς Χριστὸν παροινίαν. Χρηστὸς δὲ ὢν ὁ Θεὸς, καὶ μὴν βουλόμενος τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὴν μετάνοιαν, ἐπὶ ταύτην παρακαλεῖ χρηστὰ πειθομένοις ἐπαγγελλόμενος· Ἐξεγείρου, λέγων, τὴν ἑκούσιον αὐτῆς πτῶσιν δηλῶν. Εἰ γὰρ ὑπ' ἄλλου κατείχετο, ἐκείνῳ ἂν, ἀλλ' οὐκ αὐτῇ περὶ τῆς ἐγέρσεως διελέγετο. Τίς γὰρ πεσὼν, κἂν μέλος πηρωθῇ, οὐ σπουδὴν τίθεται, πᾶσαν συλλέξας τὴν δύναμιν, ἀναστῆναι; Καὶ σὺ τοίνυν, ὡς ἱματίου περιβαλοῦ τὴν ἰσχὺν διαναστᾶσα κατὰ διάνοιαν. Λέξει γὰρ\n\nπροϊὼν, Ἔνδυσαι τὴν ἰσχὺν, Σιών. Ὥστε νῦν Ἱερουσαλὴμ μήτε τὴν ἐπουράνιον, μήτε τὸ θεοσεβὲς εἰρῆσθαι πολίτευμα· τὴν αἰσθητὴν δὲ καὶ ὑπόχειρα Ῥωμαίοις γεγενημένην. Διὸ καὶ πεπωκέναι λέγεται τὸ ποτήριον τοῦ θυμοῦ. Τῆς γὰρ ἐν οὐρανῷ οὐχ ἅπτεται θυμὸς καὶ ὀργή· Θεὸς γὰρ λέγεται βασιλεύειν αὐτῆς. Ἀλλ' οὐδὲ τοῦ θεοσεβοῦς ἐπὶ γῆς πολιτεύματος. Ὁ δὲ Σύμμαχος ἐξέδωκε, τὸ ποτήριον τοῦ θυμοῦ αὐτοῦ, τὸν κρατῆρα τοῦ σπαραγμοῦ καὶ ἐξεστράγγισε, καὶ οὐκ ἐστὶν ὁ παρηγορῶν αὐτήν. Τοῦτο δ' ἂν λέγοιτο ἐπὶ τοῦ πᾶσαν τιμωρίαν ἐκτίσαντος πρὸς κάθαρσιν ἁμαρτημάτων, ὡς ἐπὶ τῶν προσαγομένων πικρῶν ἀντιδότων εἰς κένωσιν.","english":"And you, put on your glory, Jerusalem, holy city. No longer shall the uncircumcised and unclean pass through it, etc. Having spoken of the calling of the nations (which he called his own people, to which he also said, \"Law shall go forth from me, and my judgment for a light of nations\"), he now addresses Jerusalem, which has fallen, to rise up from the fall which she suffered last after her drunken outrage against Christ. But God, being good, and indeed desiring the death of the sinner as he desires his repentance, exhorts her to this, promising good things to those who obey: \"Awake,\" he says, indicating her voluntary fall. For if she were held by another, he would have spoken to that one, and not to her, about the raising up. For who, having fallen, even if a limb is maimed, does not make it his earnest business, gathering all his strength, to rise up? Do you also, therefore, as a garment put on strength, rising up in mind. For he will say as he proceeds, \"Put on strength, Zion.\" So that now Jerusalem is said to be neither the heavenly one nor the God-fearing commonwealth, but the perceptible one, which has become subject to the Romans. Therefore she is also said to have drunk the cup of his wrath. For wrath and anger do not touch the one in heaven; for God is said to reign over her. Nor indeed does it touch the God-fearing commonwealth on earth. But Symmachus rendered it, \"the cup of his wrath, the bowl of tearing, and she drained it, and there is none who comforts her.\" This would be said of her who paid every punishment for the cleansing of sins, as with bitter remedies administered for the emptying out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":600,"ref":"p600","source":"Λυπεῖ γὰρ, ὡς ἰατρὸς, ὁ Θεὸς οὐκ αὐτὸς θέλων, τοῦ δὲ πράγματος ἀναγκάζοντος· περὶ οὗ λέλεκται· \"Ποτήριον ἐν χειρὶ Κυρίου οἴνου ἀκράτου πλῆρες κεράσματος. Καὶ ἔκλινεν ἐκ τούτου εἰς τοῦτο, πλὴν ὁ τρυγίας αὐτοῦ οὐκ ἐξεκενώθη. Πίονται πάντες οἱ ἁμαρτωλοὶ τῆς γῆς.\" Τοῦτο δέ σοι παθούσῃ, φησὶν, οὐδέν σοι παρέστη τῶν τέκνων παραμυθούμενον. Ὅτε μὲν γὰρ εἰς Ἀσσυρίους ἀπήχθησαν, εἶχον δικαίους καὶ προφήτας παρακαλοῦντας· μετὰ δὲ τὸν τολμηθέντα κατὰ Χριστοῦ θάνατον, οὐδεὶς θεοφιλὴς εὕρηται παρ' αὐτοῖς. Ἦσαν γὰρ προαπελάσαντες καὶ τοῦ Σωτῆρος τοὺς μαθητὰς πληγαῖς αἰκισάμενοι, τινὰς δὲ καὶ ἀνελόντες. Δύο δὲ ταῦτα, φησὶν, ἀντίκειταί σοι, καὶ πολεμεῖ, συντόμως τὰς ἐκ τοῦ πολέμου δηλῶν συμφοράς. Ἀντὶ δὲ δύο, προβάλλεται τέτταρα. Ἀλλὰ τὰ ἑπόμενα τοῖς πρώτοις ὁ προφητικὸς ἐν τούτοις συνάπτει λόγος. Ἕπεται γὰρ τῷ μὲν πίπτειν ἡ συντριβή. Τῷ δὲ λιμῷ, μάχαιρα, τοῦτ' ἔστι θάνατος. Δύο τοίνυν τὰ πρῶτα, πτῶμα καὶ λιμὸς, περὶ ὧν ὁ λόγος, φησὶν ἃ τίς ὁ κωλύσων, φησὶν, ἢ καὶ ψιλῶς παραμυθούμενος; Ἄρα οἱ ἐν σοὶ Γραμματεῖς καὶ Φαρισαῖοι; ἢ καὶ ἄλλως δυνατοί; Ἀλλ' ἰδοὺ καὶ περὶ ἑαυτῶν κινδυνεύουσι. Καθεύδουσι γὰρ ἐπάνω πάσης ἐξόδου. Τοῦ πολέμου γὰρ κατασκήψαντος, τὰς τῆς χώρας ἐσχατιὰς κατελάβοντο, ἵν' εἶεν ἕτοιμοι πρὸς φυγὴν, οὐ πρὸς ἀπόκρουσιν ἐγρηγορότες κακῶν, φόβῳ δὲ παρειμένοι καθάπερ ἐκ μέθης ὡς σεύτλιον ἡμίεφθον. Κατὰ δὲ Σύμμαχον· Οἱ υἱοί σου ἐπορεύθησαν ἀγόμενοι ἐπ' ἀρχῆς πάντων ἀμφιβλήστρων ὡς ὄρυξ ἐν ἀμφιβλήστρῳ.","english":"For God grieves, like a physician, not willingly himself, but the matter compelling it; concerning which it has been said: \"A cup in the hand of the Lord, full of unmixed wine, of mingled drink. And he turned it from this to this, but its dregs were not emptied out. All the sinners of the earth shall drink.\" But when you have suffered this, he says, none of your children stood by to comfort you. For when they were led away to the Assyrians, they had righteous men and prophets encouraging them; but after the death daringly committed against Christ, no God-loving man was found among them. For they had already driven away even the Savior's disciples, having scourged them with blows, and some they had even killed. And these two things, he says, oppose you and wage war, briefly indicating the calamities of war. But instead of two, four are set forth. Yet the prophetic word in these things joins what follows to what comes first. For upon falling follows crushing. And upon famine, the sword, that is, death. So then the first two, fall and famine, concerning which the word says, \"who shall be the one to prevent,\" he says, \"or even merely to comfort?\" Are they the scribes and Pharisees among you? Or those otherwise powerful? But behold, they too are in danger concerning themselves. For they sleep upon every exit. For when the war had fallen, they occupied the farthest parts of the country, so that they might be ready for flight, not awake for the repelling of evils, but relaxed by fear as if from drunkenness, like a half-boiled lentil. And according to Symmachus: Your sons went being led away at the head of all nets like a mole in a net.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":601,"ref":"p601","source":"Καὶ κατὰ τοὺς λοιποὺς δὲ, ἀντὶ τοῦ, ὡς σεύτλιον ἡμίεφθον, ὡς ὄρυξ ἠμφιβληστρευμένος, ἢ συνειλημμένος, εἴρηται. Ὁ δὲ ὄρυξ ὄρνεόν ἐστιν, ᾧ παραβάλλει τοὺς υἱοὺς Ἱερουσαλὴμ ἀμφιβλήστρῳ διαβόλου περιβληθέντας. Διὸ καὶ τῷ θυμῷ παρεδόθησαν. Ἀντὶ δὲ τοῦ, ὁ κρίνων τὸν λαὸν αὐτοῦ· Σύμμαχος, ὑπερμαχήσει φησὶ τοῦ λαοῦ αὐτοῦ. Τὸ δὲ εἴληφα τοῦτ' ἔστι λήψομαι. Ἐπαγγέλλεται γὰρ ἀνήσειν τὸν θυμὸν ποιούσῃ τὰ προσταττόμενα, ἅπερ ἦν ἐξεγείρου, ἐξεγείρου. Ἐπιμένουσα γὰρ τῇ πτώσει, αἰτία ἔσται τῆς τῶν ἐπηγγελμένων κωλύσεως. Τοιοῦτον καὶ τό· \"Μὴ ὁ πίπτων οὐκ ἀνίσταται; ἢ ὁ ἀποστρέφων οὐκ ἐπιστρέφει; Ἵνα τί ἀποστρέφετε ἀποστροφὴν ἀναιδῆ; λέγει Κύριος.\" Μήποτε δὲ μηκέτι πιεῖσθε, φησὶ, διὰ τὴν ἐπ' ἐσχάτων ἐπιστροφήν. Ἔλεγε γὰρ, \"Ἐπιλήσονται τὴν θλίψιν αὐτῶν τὴν πρώτην,\" καὶ τὰ ἑξῆς. Ποτήριον δὲ καλεῖν ἔθος ἔσθ' ὅτε τῇ θείᾳ Γραφῇ τὸ ἀνταποδιδόμενον ἀγαθοῖς, ἢ κακοῖς, ὡς παρὰ τῷ Δαβίδ· \"Πῦρ, καὶ θεῖον, καὶ πνεῦμα καταιγίδος, ἡ μερὶς τοῦ ποτηρίου αὐ τοῦ.\" Ὁ δὲ δίκαιος λέγει· \"Ποτήριον σωτηρίου λήψομαι, καὶ τὸ ὄνομα Κυρίου ἐπικαλέσομαι.\" Τὸ οὖν ποτήριον δοθήσεσθαι τοῖς αὐτῆς πολεμίοις, καὶ ταύτην ἠδικηκόσι φησί· διὸ κατὰ Σύμμαχον εἴρηται· Καὶ θήσω αὐτὸ εἰς χεῖρας τῶν ἀποικισάντων σε. Εἰκὸς δὲ ταῦτα καὶ περὶ ἀντικειμένων δυνάμεων λέγεσθαι, αἷς ἀποστᾶσα Θεοῦ ψυχὴ ἑαυτὴν ὑποτάττει, καὶ γήϊνα φρονοῦσα κύπτει πρὸς γῆν, καὶ τέλος ἁπλωθεῖσα πρὸς ἔδαφος τοῖς τῶν ἑλόντων αὐτὴν καταπατεῖται ποσίν·","english":"And according to the others also, instead of \"as a half-boiled beet, as a netted or captured owl,\" it is said. The owl is a bird, to which he compares the sons of Jerusalem, wrapped around by the net of the devil. Therefore they were also handed over to wrath. And instead of \"he who judges his people,\" Symmachus says, \"he will fight in defense of his people.\" And \"I have taken\" means \"I will take.\" For he promises to release his wrath when she does the things commanded, which were \"awake, awake.\" For if she persists in her fall, she will be the cause of the hindrance of the promises. Such also is this: \"Does not the one who falls rise again? Or does not the one who turns away turn back? Why do you turn away with a shameless turning? says the Lord.\" But perhaps, he says, you will no longer drink, because of the turning at the last. For he was saying, \"They will forget their former affliction,\" and the rest. And it is a custom sometimes in the divine Scripture to call a cup that which is repaid for good or for evil, as with David: \"Fire, and brimstone, and a stormy wind, the portion of their cup.\" And the righteous man says: \"I will take the cup of salvation, and I will call upon the name of the Lord.\" He says, then, that the cup will be given to her enemies, and to those who have wronged her; therefore according to Symmachus it is said: \"And I will put it into the hands of those who deported you.\" And it is likely that these things are said also concerning opposing powers, to which a soul that has revolted from God subjects itself, and, thinking earthly things, bows down to the earth, and finally, stretched out to the ground, is trampled by the feet of those who have taken it captive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":602,"ref":"p602","source":"ἡ δὲ Θεῷ προσιοῦσα, ὄρθιος ἕστηκεν ἄνω βλέπουσα, καὶ πρὸς αὐτὸν ἐπηρμένη Τινὲς δὲ ἀδικησάντων αὐτὴν φασὶν, τῶν ὀρθοποδεῖν μὴ συγχωρησάντων αὐτῇ διδασκάλων. Ὅσῳ γὰρ ἦσαν ἐν τρυφῇ τε καὶ δόξῃ· τοσούτῳ πικροτέρας ἀπέλαυσαν δίκης, ὧν εἶχον ἐστερημένοι. Περὶ δὲ τῶν νοητῶς ἀδικησάντων καὶ Παῦλός φησιν· \"Εἰ δὲ καί ἐστι κεκαλυμμένον τὸ\n\nΕὐαγγέλιον ἡμῶν ἐν τοῖς ἀπολλυμένοις ἐστὶ κεκαλυμμένον, ἐν οἷς ὁ Θεὸς ἐτύφλωσε τοῦ αἰῶνος τούτου τὰ νοήματα τῶν ἀπίστων, εἰς τὸ μὴ διαυγάσαι τὸν φωτισμὸν τοῦ Εὐαγγελίου τῆς δόξης τοῦ Χριστοῦ.\" Τοιοῦτόν τι δηλοῖ καὶ τὸ τοῦ ἀκαθάρτου πνεύματος τοῦ μεθ' ἑτέρων ἑπτὰ πονηροτέρων ὑποστρέψαντος ὅθεν ἐξῆλθεν. Ἐπάγει γάρ· \"Οὕτως ἔσται τῇ πονηρᾷ γενεᾷ ταύτῃ.\" Ἐν Αἰγύπτῳ μὲν γὰρ ἀσεβήσαντες ἔνοικον ἔσχον τὸ πνεῦμα τὸ πονηρὸν, οὗπερ ἀπηλλάγησαν ἀκούσαντες· \"Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις.\" Εἶτα μὴ δεξαμένων διὰ πίστεως ἔνοικον τὸν Χριστὸν, τὸ ἀκάθαρτον πνεῦμα σχολάζοντα τὸν τόπον τὸν ἀρχαῖον εὑρὸν, αὖθις εἰς αὐτὸν εἰσεπήδησεν· ὃ καὶ τὸν προδότην μετὰ τὸ ψώμιον ὑπέδυ. Ταύτας ὁ Σωτὴρ τὰς πονηρὰς δυνάμεις εἰς ᾅδου ταρταρώσας παρέδωκεν, ἀνθ' ὧν εἰς γῆν τὰς ψυχὰς καταβαλόντες συνέκαμψαν, ὁποία ἦν ἡ ἐν Εὐαγγελίῳ παντελῶς ἀνανεῦσαι μὴ δυναμένη, περὶ ἧς ἔλεγεν ὁ Σωτήρ· \"Ταύτην δὲ θυγατέρα οὖσαν Ἀβραὰμ ἣν ἔδησεν ὁ Σατανᾶς δέκα καὶ ὀκτὼ ἔτη.\" Καὶ πᾶσα δὲ τοιαύτη τῶν Ἰουδαίων ἦν ἡ συναγωγή· διὸ πάλιν ἐγερθῆναι ταύτῃ παρακελεύεται κατὰ τό· \"Ἔγειραι ὁ καθεύδων, καὶ ἀνάστα ἐκ τῶν νεκρῶν, καὶ ἐπιφαύσει σοι ὁ Χριστός.\" Καὶ κατὰ τό·","english":"But she who comes to God stands upright, looking upward, and lifted up toward him. Some say this refers to those who wronged her—the teachers who did not allow her to walk upright. For in proportion as they were in luxury and glory, so much the more bitter judgment did they taste, being deprived of what they had. And concerning those who wronged her in the spiritual sense, Paul also says: \"But even if our Gospel is veiled, it is veiled among those who are perishing, in whom the God of this age has blinded the minds of the unbelievers, so that the illumination of the Gospel of the glory of Christ should not shine through.\" Something of this sort is also indicated by the unclean spirit who returned with seven other spirits more wicked than himself to the place from which he had gone out. For he adds: \"So will it be for this evil generation.\" For in Egypt, having acted impiously, they had the evil spirit dwelling in them, from which they were delivered when they heard: \"You shall worship the Lord your God, and him only shall you serve.\" Then, when they did not receive Christ by faith as a dweller within them, the unclean spirit, finding the former place empty, leaped into it again—the same spirit that also entered the traitor after the morsel. These evil powers the Savior cast down to Tartarus in Hades and handed over, in return for the fact that by casting souls down to the earth they bent them double—such as was the woman in the Gospel who was utterly unable to straighten up, concerning whom the Savior said: \"And this woman, being a daughter of Abraham, whom Satan bound for eighteen years.\" And the whole synagogue of the Jews was of this kind; therefore he again commands her to be raised, according to the saying: \"Awake, you who sleep, and arise from the dead, and Christ will shine upon you.\" And according to the saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":603,"ref":"p603","source":"\"Διὸ τὰς παρειμένας χεῖρας, καὶ τὰ παρειμένα γόνατα ἀνορθώσατε, καὶ τροχίας ὀρθὰς ποιεῖτε τοῖς ποσὶν ὑμῶν.\" Ἔνδυσαι δὲ, φησὶ, τὴν ἰσχύν σου, ἐπειδήπερ ἔχει τινὰ μεγίστην ἰσχὺν ἡ λογικὴ ψυχή. Πρῶτον δὲ τὸ ἐξεγερθῆναι τοῦ πτώματος πυκνὰ λεγόμενον. Ἔνθα γὰρ τὸ πικρὸν τῆς δίκης, ἐκεῖ καὶ συνεχὴς ἡ παράκλησις. Εἶτα, τὸ τὴν ἰδίαν ἀναλαμβάνειν ἰσχύν. Ἔχει δὲ καὶ δόξαν μεγίστην κατ' εἰκόνα πεποιημένη τοῦ Κτίσαντος, καὶ αὐτὸν ἔχουσα δόξαν, ἣν ἐπαναλαβεῖν βούλεται γενομένην πόλιν ἁγίαν, ὡς μηκέτι δι' αὐτῆς διαβαίνειν ἀλλογενῆ, ἢ εἰδωλολάτρην. Ὅτι δὲ δόξα ὁ τῆς δόξης Κύριος, ὅς ἐστι Χριστὸς, δηλοῖ καὶ Δαβίδ· \"Ἐξεγέρθητι, λέγων, ἡ δόξα μου.\" Καὶ περὶ τῶν πιστευόντων, \"ὅτι τὸ καύχημα τῆς δυνάμεως αὐτῶν εἶ σύ.\" Τίνα δὲ τρόπον ἐνδυσώμεθα τὴν ἰσχὺν, καὶ τὴν δόξαν ὁ σοφὸς παρέστησε Παῦλος εἰπών· Ἐνδύσασθε τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστόν. Καὶ πάλιν· Ὅσοι γὰρ Χριστὸν ἐβαπτίσασθε, Χριστὸν ἐνεδύσασθε. Τὸ δὲ πρόσωπον τῆς Ἐκκλησίας Ἡσαΐας εἰσάγει λέγων· \"Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ. Ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης·\" ἣν νῦν ἁγίαν καλεῖ, ὡς σύμμορφον τῷ Χριστῷ, καὶ ἁγίου μετέχουσαν Πνεύματος, ἐν ᾧ καὶ ἐσφραγίσθημεν εἰς ἡμέραν ἀπολυτρώσεως πάντα ῥύπον ἀπονιψάμενοι, ὃς καὶ πᾶσαν ἔφοδον ἡμῶν διαβολικὴν ἀποκρούεται λέγων· Οὐκέτι προστεθήσεται διὰ σοῦ διελθεῖν ἀπερίτμητος καὶ ἀκάθαρτος. Καὶ ἱστορικῶς δὲ τὰ περίοικα ἔθνη συνέχεις ἐφόδους ποιούμενα, μονονουχὶ δι' αὐτῆς χαμαὶ κειμένης διήρχοντο.","english":"Therefore lift up the hands that hang down and the knees that are feeble, and make straight paths for your feet.\" And, he says, clothe yourself with your strength, since the rational soul has a very great strength. First, the being awakened from the fall is spoken of frequently. For where the bitterness of judgment is, there also is the constant exhortation. Then, the recovering of one's own strength. And she has also the greatest glory, having been made in the image of the Creator, and having that very glory which he wishes to recover, having become a holy city, so that the foreigner, or the idolater, no longer passes through her. And that the Lord of glory, who is Christ, is glory, David also makes clear: \"Awake,\" he says, \"my glory.\" And concerning those who believe, \"that you are the boast of their strength.\" And in what manner we should clothe ourselves with strength and glory, the wise Paul set forth, saying: \"Put on our Lord Jesus Christ.\" And again: \"For as many of you as were baptized into Christ, you have put on Christ.\" And Isaiah introduces the person of the Church, saying: \"Let my soul rejoice in the Lord. For he has clothed me with a garment of salvation, and a robe of gladness;\" which he now calls holy, as being conformed to Christ and partaking of the Holy Spirit, in whom we were also sealed for the day of redemption, having washed away every stain, who also repels every diabolical assault of ours, saying: \"The uncircumcised and unclean shall no longer pass through you.\" And historically, the neighboring nations, making continual incursions, all but passed through her as she lay on the ground.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":604,"ref":"p604","source":"Ὡς ἐκ γῆς δὲ ἀνισταμένη, καὶ τῶν γηΐνων γεμούση τὸν χοῦν ἐκτινάξαι παρακελεύεται, τὸ φρόνημα δηλονότι τὸ σαρκικὸν, ὃ δεῖ προαποθεμένους, οὕτω προσιέναι Χριστῷ, Παύλου λέγοντος· \"Ἐκδύσασθε τὸν παλαιὸν ἄνθρωπον,\" καὶ τὰ ἑξῆς. Ὃ δὴ δράσαντες ἀνιστάμεθα ὀρθῷ καὶ βεβηκότι τῷ λογισμῷ, καθά τις παραγγέλλει προφήτης· \"Στῆσον σεαυτὴν, Σιών.\" Καὶ Δαβὶδ δέ φησιν· \"Ἔστησεν ἐπὶ πέτρας τοὺς πόδας μου.\" Ὧ παρέπεται καὶ τό· Ἐκδύσασθε τὸν δεσμὸν τοῦ τραχήλου. Σειραῖς γὰρ τῶν ἰδίων ἁμαρτημάτων ἕκαστος σφίγγεται. Καὶ ὑπὸ ζυγὰ δὲ τῆς ἁμαρτίας ὑποβληθέντες, \"Διαῤῥήξωμεν τοὺς δεσμοὺς αὐτῶν, καὶ ἀποῤῥίψωμεν ἀφ' ἡμῶν τὸν ζυγὸν αὐτῶν,\" τὸ ἀγαθὸν ἐλευθέρῳ κατορθοῦντες φρονήματι, ὡς παρ' ἑνὸς ἡμῖν εἰρῆσθαι τῶν προφητῶν· \"Καὶ ἐξελεύσεσθε, καὶ σκιρτήσετε ὡς μοσχάρια ἐκ δεσμῶν ἀνειμένα.\" Ὡς ἁμαρτίας γὰρ καὶ διαβόλου δεσμῶτιν, καὶ δούλην αἰχμάλωτον καλεῖ τὴν Σιὼν ἐλεῶν αὐτὴν τῆς πικροτάτης ἁλώσεως. Ἣν καὶ θυγατέρα καλῶν, τὸ πῶς οὖν ἥλω, παρίστησιν· ὡς αὐτὴ δι' αὐτὴν, οὐκ ἀσθενείᾳ τοῦ σώζοντος, τῆς δὲ πατρικῆς εὐσπλαγχνίας ἀφηνιάσασα. Ὅθεν αὐτὴν δωρεὰν πεπράσθαι φησί. Καὶ ἄνω γὰρ ἔφασκεν· \"Ἰδοὺ ταῖς ἁμαρτίαις ὑμῶν ἐπράθητε μηδὲν ἀντικαταλλαξάμενοι τῆς","english":"And as one rising from the earth, and full of earthly things, he commands her to shake off the dust—clearly the carnal mind, which one must first put aside, and so come to Christ, as Paul says: \"Put off the old man,\" and the rest. Having done this, we rise with reason upright and steady, as one prophet enjoins: \"Stand yourself, Zion.\" And David also says: \"He set my feet upon a rock.\" To this follows also: \"Put off the bond of your neck.\" For each one is bound fast by the cords of his own sins. And those subjected under the yokes of sin, \"Let us break their bonds, and cast away from us their yoke,\" accomplishing the good with a free mind, as it has been said by one of the prophets: \"And you shall go out, and leap like calves released from bonds.\" For he calls Zion a bondwoman of sin and the devil, and a captive slave, pitying her in her most bitter capture. Calling her also a daughter, he shows how then she was captured: as she, by herself, not through the weakness of the one who saves, but having kicked against the fatherly compassion. Therefore he says she was sold for nothing. For above he also said: \"Behold, for your sins you were sold, having received nothing in exchange for the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":605,"ref":"p605","source":"ἑαυτῶν ἀπωλείας.\" Ἄκοντες γὰρ, ὡς εἰπεῖν, ἀπηγόμεθα. Διὸ, καὶ ἄκοντα τὸν ἰσχυρὸν ἐσκύλευσεν ὁ Χριστός. Ἃ δέδρακεν ἐπιφέρων ἄνευ ἀργυρίου λυτρούμενος τοὺς μὴ σωματικῇ περιπεσόντας αἰχμαλωσίᾳ, ἀλλὰ ψυχικῇ, καὶ τοῦ τιμίου δεομένους αἵματος. Εἶτα δείκνυσιν ἑαυτὸν ἀεὶ τοῦ Ἰσραὴλ γεγονότα Σωτῆρα καὶ Λυτρωτήν. Καὶ ὅτε κατῆλθεν ἑκὼν εἰς τὴν Αἴγυπτον, τοῦ Ἰακὼβ ἐκεῖ διὰ λιμὸν κατοικήσαντος· καὶ ὅτε βίᾳ διὰ τὰς ἁμαρτίας ὑπ' Ἀσσυρίων ἑάλω, ἀπὸ τῆς αἰσθητῆς λυτρώσεως, τὴν ἐπὶ τῆς παρουσίας αὐτοῦ δηλῶν ἄλλῳ λόγῳ δωρεὰν πεπραγμένων. Διὸ ἐπιλέγει· Καὶ νῦν τί ὧδε ἔσται; ἢ κατὰ τοὺς λοιποὺς, καὶ νῦν τί ἐστί μοι ὧδε; οὐδὲν γὰρ, φησὶν, ὧδε παρ' αὐτοῖς εὑρίσκω, κατὰ τὸ ῥηθέν· \"Διότι ἦλθον, καὶ οὐκ ἦν ἄνθρωπος. Ἐκάλεσα, καὶ οὐκ ἦν ὁ ὑπακούων.\" Εἰ δὲ τὴν ὑπὸ Ῥωμαίων αἰχμαλωσίαν δηλοῖ, λέγοιτο ἂν τὸ ὧδε, ἐν ταῖς τῶν ἐθνῶν χώραις, εἰς ἃς διεσπάρησαν· ἤγουν, ἐν τοιᾷδε καταστάσει πραγμάτων δηλονότι, ταῦτα πάσχουσι τὸν ἑαυτῶν σταυρώσαντες λυτρωτήν. Εἶτα θαυμαζόντων τῶν παρ' Ἰουδαίοις καθηγητῶν, πῶς ὁ Θεοῦ κλῆρος λεγόμενος καὶ ἅγιος Ἰσραὴλ ἔπραξεν οὕτως οἰκτρῶς, καὶ ὡς πάσης αὐτοῖς ἀνῃρημένης ἐλπίδος ὀλολυζόντων, αὐτοὺς αἰτιᾶται τῆς τῶν ὑπηκόων ἁλώσεως. Οὐ γὰρ συνεχώρουν αὐτοῖς τῷ πρὸς αὐτοὺς ἀφιγμένῳ πιστεῦσαι Σωτῆρι. Ἀλλ' οἱ ἐθνικοὶ τὴν τῆς ἁλώσεως ἀγνοοῦντες αἰτίαν, ἀσθενείας τὸν τούτων ᾐτιῶντο Θεὸν, ὡς σῶσαι, κατὰ τὸν Ῥαψάκου λόγον, αὐτοὺς οὐκ ἰσχύσαντα. Κἀκεῖνος γὰρ ὑμῖν ἐπῆλθεν, οὐ δι' ἐμὴν ἀσθένειαν. Τοιγαροῦν ἡ τούτου πέπτωκε δύναμις, ἀλλ' ὑμῶν ἡμαρτηκότων.","english":"of their own destruction.\" For we were led away, so to speak, unwillingly. Therefore Christ also despoiled the strong man, unwilling though he was. He brought about what he had done, redeeming without money those who had fallen not into bodily captivity but into spiritual captivity, and who needed the precious blood. Then he shows that he had always been the Savior and Redeemer of Israel: both when he willingly went down into Egypt, when Jacob dwelt there because of famine, and when Israel was violently taken captive by the Assyrians because of their sins—by the perceptible redemption declaring, in another sense, the gift accomplished at his coming. Therefore he adds: \"And now what is there here?\" or, according to the others, \"And now what is there for me here?\" For, he says, I find nothing here among them, according to what was said: \"Because I came, and there was no man. I called, and there was none who obeyed.\" But if he signifies the captivity under the Romans, \"here\" might mean in the lands of the Gentiles, into which they were scattered; that is, in such a state of affairs, clearly, those who crucified their own Redeemer suffer these things. Then, while the teachers among the Jews marvel how the one called God's portion and the holy Israel acted so piteously, and while they wail as though all hope had been taken from them, he blames them for the capture of their subjects. For they did not permit them to believe in the Savior who had come to them. But the Gentiles, ignorant of the cause of the capture, blamed the God of these men for weakness, as though he had not been able to save them, according to the word of Rabshakeh. For he too came against you, not through my weakness. Therefore his power has fallen, but it was because you had sinned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":606,"ref":"p606","source":"Ὅτι δὲ ταῦτα τοῖς ἄρχουσι προσφωνεῖ, ἡ τῶν ἄλλων παρέστησεν ἔκδοσις. Ὁ μὲν γὰρ Σύμμαχος· Οἱ ἐξουσιάζοντες αὐτοῦ, φησὶν, ὀλολύζουσιν. Καὶ Ἀκύλας, ἐξουσιάζοντες. Ὁ δὲ Θεοδοτίων ἄρχοντες. Διὸ καὶ ἄνω ἔλεγεν· αὐτὸς Κύριος εἰς κρίσιν ἥξει μετὰ τῶν πρεσβυτέρων τοῦ λαοῦ, καὶ μετὰ τῶν ἀρχόντων αὐτοῦ. Αὐτοὶ γὰρ ἀνέσεισαν τὰ πλήθη ταῖς κατὰ τοῦ Σωτῆρος κεχρῆσθαι φωναῖς. Διὸ, κατὰ τοὺς λοιποὺς, οὐ πρόσκειται τῷ, τὸ ὄνομα μου βλασφημεῖται, τὸ ἐν τοῖς ἔθνεσι. Τοιγαροῦν ὁ Σύμμαχός φησι· Διὰ παντὸς, ὅλην τὴν ἡμέραν τὸ ὄνομά μου βλασφημεῖται. Ἀεὶ γὰρ οἱ ἄρχοντες ἐβλασφήμουν τὸν Κύριον, καὶ τοῖς ἄλλοις ὑπέβαλλον. Ἀλλ' ὑμεῖς μὲν τοιοῦτοι. Ὁ ἐξ ἐθνῶν δὲ λαὸς, ἀνθ' ὑμῶν με δοξάσει, τοῦ ἐμοῦ ὀνόματος πειρατὴν δύναμιν ἐγνωκὼς, ἣν οὐκ εἰδότες αὐτὸ βλασφημεῖτε. Καὶ ταῦτα ἔσται τῇ ἡμέρᾳ ἐκείνῃ, καθ' ἣν ἀνθρώποις ὁ ταῦτα διὰ τῶν προφητῶν λέγων ἐπιδημήσω, Τοῦτο καὶ Παῦλος λέγει· \"Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν ἐν προφήταις, ἐπ' ἐσχάτων τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν Υἱῷ.\" ζιεʹ. Ὡς ὥρα ἐπὶ τῶν ὀρέων, ὡς πόδες εὐαγγελιζομένων ἀκοὴν εἰρήνης, ὡς εὐαγγελιζόμενος ἀγαθά. Ὅτι ἀκουστὴν ποιήσει τὴν σωτηρίαν σου λέγων· Σιὼν, βασιλεύσει σου ὁ Θεός. Ὅτι φωνὴ τῶν φυλασσόντων σε ὑψώθη, καὶ τῇ φωνῇ ἅμα εὐφρανθήσονται, ὅτι ὀφθαλμοὶ πρὸς ὀφθαλμοὺς ὄψονται, ἡνίκα ἂν ἐλεήσῃ Κύριος τὴν Σιὼν9, κ.τ.λ. Τοῦ Θεοῦ Λόγου τὴν εἰς ἀνθρώπους ἐπιδημίαν εἰπὼν, ἀκολούθως τὰ περὶ τοῦ εὐαγγελικοῦ συνάπτει κηρύγματος. Ὁ δὲ Σύμμαχος οὕτως ἐξέδωκε·","english":"That these things are addressed to the rulers, the version of the others has established. For Symmachus says, \"Those who exercise authority over him wail aloud.\" And Aquila, \"those who exercise authority.\" But Theodotion, \"rulers.\" Therefore also above he said: \"The Lord himself will come for judgment with the elders of the people, and with its rulers.\" For they themselves stirred up the multitudes to use their voices against the Savior. Therefore, according to the others, there is not added to \"my name is blasphemed,\" the phrase \"among the nations.\" Accordingly Symmachus says: \"Continually, all the day long, my name is blasphemed.\" For the rulers always blasphemed the Lord, and incited others to do so. But you are such. But the people from the nations, in place of you, will glorify me, having come to know the power that plunders my name, which, not knowing, you blaspheme. And these things will be on that day on which I, who say these things through the prophets, will come to dwell among men. Paul also says this: \"In many portions and in many ways, God, having spoken long ago to the fathers in the prophets, in these last days has spoken to us in his Son.\" 15. \"As an hour upon the mountains, as the feet of those proclaiming good news, a report of peace, as one proclaiming good things.\" \"For he will make your salvation heard, saying: O Zion, your God will reign.\" \"For the voice of those who guard you has been raised, and with the voice they will rejoice together, for eyes shall see eye to eye, when the Lord has mercy on Zion,\" etc. Having spoken of the coming of God the Word to men, he consequently joins the matters concerning the gospel proclamation. But Symmachus rendered it thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":607,"ref":"p607","source":"Τί εὐπρεπεῖς ἐπὶ τῶν ὀρέων πόδες εὐαγγελιζομένου ἀκοὴν ποιοῦντος εἰρήνην, εὐαγγελιζομένου ἀγαθὰ ἀκουστὴν ποιοῦντος σωτηρίαν, ἃ δὴ μεταφράσας ἐν τῇ πρὸς Ῥωμαίους ὁ Παῦλός φησιν· \"Ὡς ὡραῖοι οἱ πόδες τῶν εὐαγγελιζομένων ἀγαθὰ, εὐαγγελιζομένων εἰρήνην.\" Ἀντὶ δὲ τοῦ σωτηρίαν, ἡ Ἑβραϊκὴ λέξις Ἰησοῦν περιέχει. Καὶ εἰ μὴ τὴν λέξιν ἑρμήνευσαν, οὐδὲν ἂν ἐκώλυσεν αὐτοὺς εἰπεῖν ἀκουτίζοντος Ἰησοῦν. Ἀνθ' οὗ εἶπεν Ἀκύλας καὶ Θεοδοτίων ἀκουτίζοντος σωτηρίαν. Ἀντὶ δὲ τοῦ, ὡς ὥρα· ὁ μὲν εἶπεν, τί ὡραιώθησαν. Ὁ δὲ Θεοδοτίων, εὐπρεπεῖς. Τὸν δρόμον δὲ τὸν πανταχοῦ γῆς τῶν τοῦ Εὐαγγελίου κηρύκων ὁ λόγος θαυμάζει, ὧν οἱ πόδες ὡραῖοι, διὰ τὸ καθαρὸν, ὡς ἂν τοῦ Σωτῆρος αὐτοὺς ἀνπονίψαντος. Τὸ ὑψηλὸν δὲ αὐτῶν τοῦ κηρύγματος τὸ ἐπὶ τῶν ὀρέων δηλοῖ. Τὴν πρὸς Θεὸν δὲ τοῖς μακρὰν καὶ τοῖς ἐγγὺς εἰρήνην εὐηγγελίζοντο,\n\nδηλοῦντες τὸν Χριστὸν τὸν ποιήσαντα ἀμφότερα ἓν, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσαντα, τὴν ἔχθραν ἐν τῇ σαρκὶ αὐτοῦ. Διὸ ταῖς Ἐκκλησίαις ἐπιστέλλων ὁ Παῦλος, χάρις ὑμῖν καὶ εἰρήνη γράφει. Εὐηγγελίζοντο δὲ καὶ τὰ ὄντως ἀγαθὰ, τοὺς μακαρισμοὺς καταγγέλλοντες. Ἔλεγεν δὲ τὸ κήρυγμα τῇ Σιὼν, δηλαδὴ τῷ θεοσεβεῖ πολιτεύματι, τῷ τε τῶν ἀποστόλων χορῷ, βασιλεύσει σου ὁ Θεός. Διὸ τὴν βασιλείαν τῶν οὐρανῶν πᾶσιν ἀνθρώποις κατήγγελλον. Κατὰ δὲ τὴν ἔκδοσιν τῶν Ἑβδομήκοντα, τὸ, ὡς ὥρα ἐπὶ τῶν ὀρέων, ἀποδοτέον τοῖς πρὸ αὐτοῦ, ἵνα ᾖ· Αὐτὸς ὁ λαλῶν πάρειμι, ὡς ὥρα ἐπὶ τῶν ὀρέων. Ὥραν δέ φησι τὸ ἔαρ, ἐν ᾧ ἄνθη τε νέα, καὶ καρπῶν γοναί. Διὸ καὶ ὁ Νυμφίος πρὸς τὴν Νύμφην φησίν·","english":"How beautiful upon the mountains are the feet of him who brings good tidings, who makes hearing, who proclaims peace, who brings good tidings of good things, who makes salvation heard—which things Paul, having translated them in his letter to the Romans, says: \"How beautiful are the feet of those who bring good tidings of good things, who bring tidings of peace.\" But in place of \"salvation,\" the Hebrew text contains \"Jesus.\" And if they had not interpreted the word, nothing would have prevented them from saying \"making Jesus heard.\" Instead of which Aquila and Theodotion said \"making salvation heard.\" And in place of \"how beautiful,\" the one said, \"how beautiful have they become,\" and Theodotion, \"beautiful.\" The passage marvels at the course throughout the whole earth of the heralds of the Gospel, whose feet are beautiful because of their purity, since the Savior washed them. And the height of their preaching is indicated by \"upon the mountains.\" And they brought good tidings of peace with God to those far off and those near, declaring Christ who made both one and broke down the middle wall of the partition, the enmity in his flesh. Therefore Paul, writing to the churches, writes, \"Grace to you and peace.\" And they brought good tidings of the truly good things, proclaiming the beatitudes. And the preaching said to Zion, that is, to the God-fearing commonwealth, and to the choir of the apostles, \"Your God shall reign.\" Therefore they proclaimed the kingdom of heaven to all men. But according to the edition of the Seventy, \"how beautiful upon the mountains\" must be assigned to what precedes, so that it reads: \"I myself who speak am present, how beautiful upon the mountains.\" And he calls the spring \"beauty,\" in which are new flowers and the births of fruits. Therefore also the Bridegroom says to the Bride:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":608,"ref":"p608","source":"\"Ἀνάστα, ἐλθὲ, ἡ πλησίον μου, καλή μου περιστερὰ, ὅτι ἰδοὺ ὁ χειμὼν παρῆλθεν· ὁ ὑετὸς παρῆλθεν· ἐπορεύθη ἑαυτῷ. Τὰ ἄνθη ὤφθη ἐν τῇ γῇ, καιρὸς τῆς τομῆς ἔφθασεν.\" Καὶ ἡμᾶς γὰρ ὁ δράκων καταχειμάσας, ἀκάρπους ἀπέφηνεν, ὡς μὴ εἶναι ποιοῦντα χρηστότητα. Ἀλλ' ἀνεθάλομεν ἐν Χριστῷ πνευματικῆς εὐκαρπίας γενόμενοι πλήρεις, ὡς καὶ δύνασθαι λέγειν· \"Καταβήτω ὁ ἀδελφός μου εἰς κῆπον αὐτοῦ, καὶ φαγέτω καρπὸν ἀκροδρύων αὐτοῦ.\" Γέγονε δὲ καὶ ὡς πόδες εὐαγγελιζομένου ἀκοὴν εἰρήνης, κατὰ τὴν προαποδοθεῖσαν ἐξήγησιν. Τινὲς δὲ τὸ παρὸν ῥητὸν οὕτως ἑρμήνευσαν λέγοντες, ὡς τὴν ἐπίσκεψιν τοῦ λαοῦ τὴν ἐν τοῖς μετὰ ταῦτα γενομένην δηλοῖ, ἥτις καὶ παρουσία δικαίως ἂν λέγοιτο· οὐ τῆς οὐσίας αὐτοῦ τόπον ἐκ τόπου μετιούσης, ἀλλὰ τῆς ἐνεργείας καταδήλου γινομένης. Διὸ καθαιρομένοις μὲν ἡμῖν παρεῖναι λέγεται, ἀπεῖναι δὲ ἁμαρτανόντων. Τὴν τοίνυν ἀντίληψιν οὕτω φανερὰν ἔσεσθαί φησιν, ὡς ὑμᾶς ὁμολογῆσαι τὸν αὐτὸν εἶναι τὸν καὶ νῦν προλέγοντα καὶ αὖθις πληροῦντα. Ὡς γὰρ οὐκ ἔστι τὴν ὥραν τῆς ἡμέρας λαθεῖν, καθ' ἣν ἐκλάμψας ὁ ἥλιος καταλάμπει τὰ ὄρη, οὕτως ἔσται φανερὰ πᾶσιν ἡ παρ' ἐμοῦ εἰς ὑμᾶς ῥοπὴ, χαρᾶς τε καὶ ἀγαλλιάσεως, οὕτω πληρωθήσεσθε, καθάπερ τοῖς ἀκοήν ἐστιν εἰρηνικήν τε καὶ ἡδεῖαν δεχομένοις. Καὶ βασιλεὺς δὲ ὑμῶν διορθουμένων ἀξιώσω καλεῖσθαι. Ἔσται γὰρ ἡ Σιὼν οὕτως εὐθηνουμένη, ὡς πάντα ἐκεῖνα πληροῦσθαι, ὅσα ἐν ταῖς ἐπιδόξοις πόλεσι καὶ εἰρηνευούσαις·","english":"Arise, come, my neighbor, my beautiful dove, for behold, the winter has passed; the rain has passed; it has gone its way. The flowers have appeared in the land, the time of pruning has come.\" For the dragon, having brought winter upon us, made us unfruitful, so that we did not produce goodness. But we have sprouted again in Christ, having become full of spiritual fruitfulness, so as even to be able to say: \"Let my brother come down into his garden and eat the fruit of his trees.\" And he has become as the feet of one bringing good tidings, a hearing of peace, according to the explanation given beforehand. But some have interpreted the present passage thus, saying that it makes clear the visitation of the people that took place in the things that followed, which might rightly be called a presence—not that his essence moves from place to place, but that his activity becomes evident. Therefore he is said to be present to us when we are purified, but absent when we sin. He says, then, that the assistance will be so manifest that you will confess that the same one is both foretelling now and again fulfilling. For just as it is impossible for the hour of the day to escape notice, in which the sun, having shone forth, illumines the mountains, so the inclination from me toward you will be manifest to all, and you will be filled with joy and exultation in this way, just as those who receive a peaceful and pleasant hearing. And I will deem you worthy to be called your king when you are set right. For Zion will be so prosperous that all those things will be fulfilled, as many as are in the glorious and peaceable cities.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":609,"ref":"p609","source":"φυλάκων μὲν τηρούντων τὴν πόλιν μετὰ φωνῆς, ἑαυτοὺς δὲ ἀσπαζομένων μετ' εὐφροσύνης, ὡς ἐπεγείρειν ἑαυτοῖς ἐν ταῖς συντυχίαις τὴν χαρὰν, καὶ τὸν ἐπ' αὐτοῖς ἔλεον κηρύττειν. Κοινωνεῖν δὲ τῆς εὐφροσύνης αὐτοῖς λέγοιτ' ἂν εἰκότως καὶ τὰ ἔρημα τῆς Ἱερουσαλήμ. Ὡς γὰρ διὰ τοῦ, \"Ὁδοὶ Σιὼν πενθοῦσι,\" τὴν τῶν οἰκητόρων καὶ παριόντων ἐρημίαν ἐδήλου· οὕτω καὶ νῦν τὴν ἔρημον συνεορτάσειν εἰπὼν, τὴν καταλαβοῦσαν αὐτοὺς εὐφροσύνην παρίστησιν, αἴτιον τούτων τὸν ἔλεον εἰπὼν τοῦ Θεοῦ, δι' ὃν ὁ Θεὸς τὴν Ἱερουσαλὴμ ἐλυτρώσατο τῷ βραχίονι, τοῦτ' ἔστι τῇ τῆς δυνάμεως ἐνεργείᾳ, γινωσκόντων τῶν ἐθνῶν ὡς ἐπεσκέψατο τὴν Ἱερουσαλὴμ ὁ Θεός· καὶ ταῦτα μὲν οὗτοι. Ἀντὶ δὲ τοῦ, φωνὴ τῶν φυλασσόντων σε ὑψώθη, ὁ Σύμμαχος, Φωνὴ τῶν σκοπῶν σου ἐπῆρεν, ἑρμήνευσεν, καὶ ἐπήγαγεν, ἐπὶ τὸ αὐτὸ αἰνέσουσιν. Ὀφθαλμοφανῶς γὰρ ὄψονται ἐν τῷ ἐπιστρέψαι Κύριον τὴν Σιών· δηλουμένου πάλιν τοῦ θεοσεβοῦς πολιτεύματος. Ἀντὶ δὲ τοῦ ὀφθαλμοφανῶς, οἱ λοιποὶ φασὶν ὀφθαλμὸν ἐν ὀφθαλμῷ ὄψονται. Σκοποὺς δὲ νῦν τοὺς μαθητὰς τοῦ Σωτῆρος καλεῖ. Καὶ πάλαι γὰρ τοὺς προφήτας οὕτως ἐκάλουν, καὶ νῦν τοῦ νέου λαοῦ γεγόνασι σκοποὶ καὶ φύλακες οἱ ἀπόστολοι φυλάσσοντες ἀπὸ τῶν λύκων τῷ ἀρχιποίμενι τὰ πρόβατα διὰ τῆς πρεπούσης διδασκαλίας. Καὶ ὀφθαλμοφανῶς αὐτόπται καὶ αὐτήκοοι τοῦ Σωτῆρος γενόμενοι ὕψωσαν τὴν ἑαυτῶν φωνὴν, ὡς ἐξακουστὸν γενέσθαι πᾶσι τοῖς ἔθνεσιν καὶ πρὸς ἕνα τοὺς δύο συναχθῆναι λαοὺς, κατὰ τό· \"Εὐφρανθῆτε, ἔθνη, μετὰ τοῦ λαοῦ αὐτοῦ.\" Διὸ φησὶ καὶ Δαβίδ·","english":"While watchmen were guarding the city with their voice, and greeting one another with gladness, so as to awaken joy in one another at their meetings, and to proclaim the mercy shown to them. And the desolate places of Jerusalem might reasonably be said to share in their gladness. For just as through the words \"The ways of Zion mourn\" he indicated the desolation of the inhabitants and of those passing through, so now, having said that the desert will celebrate together, he sets forth the gladness that has come upon them, saying that the cause of these things is the mercy of God, through which God redeemed Jerusalem with his arm, that is, by the working of his power, while the nations acknowledge that God has visited Jerusalem; and these things are what they say. And instead of \"the voice of those who guard you has been lifted up,\" Symmachus interpreted it as \"The voice of your watchmen has raised up,\" and added, \"they shall praise together.\" For they shall see openly when the Lord restores Zion—again signifying the God-fearing commonwealth. And instead of \"openly,\" the others say, \"they shall see eye to eye.\" And now he calls the disciples of the Savior \"watchmen.\" For in ancient times they called the prophets thus, and now the apostles have become watchmen and guardians of the new people, guarding the sheep from the wolves for the chief Shepherd through the teaching that is fitting. And having become eyewitnesses and earwitnesses of the Savior openly, they lifted up their voice, so that it became heard by all the nations and the two peoples were gathered into one, according to the text: \"Rejoice, O nations, with his people.\" Therefore David also says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":610,"ref":"p610","source":"\"Ἀκούσατε ταῦτα, πάντα τὰ ἔθνη.\" Καὶ ὥσπερ τὸ τῶν δαιμονίων πλῆθος ἀπώλετο μετ' ἤχους, ὡς ἀγνοῆσαι μηδένα· οὕτω τὸ σωτήριον κήρυγμα πᾶσιν ἐξάκουστον γέγονε βασιλέα δεξαμένοις ἀντὶ τοῦ πάλαι τυράννου τὸν Κύριον. Ὃ δὴ καὶ γέγονεν ἡμῖν ἀφορμὴ πανηγύρεως, κατὰ τό· \"Ὁ Κύριος ἐβασίλευσεν,\n\nἀγαλλιάσθω ἡ γῆ.\" Πῶς δὲ βασιλεύει δηλοῖ λέγων, φωνὴ τῶν φυλασσόντων σε ὑψώθη. Πρὸς οὓς ἔλεγεν Ἡσαΐας· 2513 \"Ἐπ' ὄρος ὑψηλὸν ἀνάβηθι ὁ εὐαγγελιζόμενος Σιών. Ὕψωσον τῇ ἰσχύϊ τὴν φωνήν σου.\" Οἳ καὶ εὐφροσύνης ἐπληροῦντο, ἐλεουμένης τῆς νέας Σιὼν, ὁμοῦ τῷ κηρύγματι τὸ ἔργον ὁρῶντες καὶ τῶν ἀκουόντων τὴν πίστιν. Καὶ Παῦλος δὲ γράφει τοῖς δι' αὐτοῦ πεπιστευκόσιν· \"Χαρὰ καὶ στέφανός μου.\" Ὅτι δὲ ἅμα τε ἐδίδασκον καὶ τοὺς πειθομένους εἶχον, δῆλον ἐξ ὧν φησιν ἐν ταῖς Πράξεσιν, ὡς προσετέθησαν ἐν μιᾷ ἡμέρᾳ τρεῖς χιλιάδες ἀνδρῶν. Καὶ ὁ δεσμοφύλαξ δὲ ἀκούσας Παύλου· \"Μηδὲν πράξῃς σεαυτῷ κακόν· ἅπαντες γάρ ἐσμεν ἐνθάδε·\" θαυμάσας ἐβαπτίσθη σὺν παντὶ τῷ οἴκῳ. Αὐτοῦ ὀφθαλμοὶ δὲ πρὸς ὀφθαλμοὺς εἶδον, κατὰ τὸ, ὁ Θεὸς ἐμφανῶς ἥξει. Ἤγουν, οὐ τοῖς σοῖς ὀφθαλμοῖς εὐφραινομένους, ἅμα τῇ σῇ φωνῇ τοὺς ἀκούοντας. Ἀντὶ δὲ τοῦ, ῥηξάτω ἅμα εὐφροσύνην τὰ ἔρημα Ἱερουσαλήμ· ὁ Σύμμαχος, Ἱλαρύνθητε καὶ ἀγαλλιᾶσθε ὁμοῦ τὰ ἔρημα Ἱερουσαλὴμ, φησί. Τὸ δὲ ῥῆξαι φωνὴν, παρίστησι τόνῳ χρῆσθαι φωνῆς χαριστηρίους ᾠδὰς ἀναπέμποντας, δι' ὧν εὐφραίνοιτο Θεὸς, κατὰ τό·","english":"Hear this, all you nations.\" And just as the multitude of demons perished with a sound, so that no one was unaware, in the same way the saving proclamation became heard by all who received the Lord as king in place of the ancient tyrant. This very thing has become for us an occasion of festal celebration, according to the text: \"The Lord has reigned, let the earth rejoice.\" How he reigns he makes clear, saying, \"The voice of those who watch over you has been lifted up.\" To these Isaiah was speaking: \"Go up on a high mountain, you who bring good news to Zion. Lift up your voice with strength.\" These were filled with gladness, as the new Zion was shown mercy, seeing at once the deed together with the proclamation and the faith of those who heard. And Paul writes to those who came to believe through him: \"My joy and my crown.\" That they both taught and at the same time had those who were persuaded is clear from what he says in the Acts, that three thousand men were added in one day. And the jailer, when he heard Paul say, \"Do no harm to yourself, for we are all here,\" was amazed and was baptized with his whole household. His eyes saw eye to eye, according to the text, \"God will come openly.\" That is, not with your eyes rejoicing, but at once with your voice, those who hear. Instead of \"let the desolate places of Jerusalem break forth together in gladness,\" Symmachus says, \"Be glad and rejoice together, you desolate places of Jerusalem.\" And to \"break forth with the voice\" indicates using the tone of voice, sending up songs of thanksgiving, through which God would be gladdened, according to the text:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":611,"ref":"p611","source":"\"Καὶ ἡ γλῶσσά μου μελετήσει τὴν δικαιοσύνην σου, ὅλην τὴν ἡμέραν τὸν ἔπαινόν σου.\" Ἔρημα δέ φησιν ἱστορικῶς μὲν, ὅτι τῶν πλείστων μετὰ τὴν κατὰ Χριστοῦ τόλμαν δαπανηθέντων, ἐρημία τὰ πλεῖστα κατεῖχε τῆς πόλεως. Πρὸς δὲ νοῦν, ὅτιπερ ἡ Ἐκκλησία κατ' ἀρχὰς ὀλιγανδροῦσα πρὸς ἄπειρον πλῆθος ἐπέδωκεν ὕστερον· πρὸς ἣν ἔλεγεν· \"Ἆρον κύκλῳ τοὺς ὀφθαλμούς σου, καὶ ἴδε συνηγμένα τὰ τέκνα σου.\" Τοιοῦτον καὶ τό· \"Ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.\" Πῶς δὲ γένοιτο τοῦτο, παρίστησι λέγων, ὅτι Ἀποκαλύψει Κύριος τὸν βραχίονα αὐτοῦ, τὴν τοῦ Μονογενοῦς ἐπιδημίαν δηλῶν πᾶσι τοῖς ἔθνεσιν ἐπιλάμψουσαν. Οὐκοῦν ἐπειδὰν προσφωνεῖ τῇ Σιὼν καὶ τῇ Ἱερουσαλὴμ, τὰ λελεγμένα ἐπὶ τὴν τῶν ἐθνῶν ἀναφέρεται κλῆσιν. Τὸ γὰρ θεοσεβὲς πολίτευμα, ποτὲ μὲν παρ' ἐκείνοις ἦν, ποτὲ δὲ παρὰ τοῖς ἔθνεσιν, ἃ δὴ Σιὼν καὶ Ἱερουσαλὴμ ὠνόμασται. Διὸ καὶ πάντοτε ἀνθρώποις συνέστηκεν ἡ τοιαύτη τοῦ Θεοῦ πόλις. Ἱερουσαλὴμ οὖν, ἢ Σιὼν καλεῖσθαι τὴν τοιαύτην ἐκλογὴν οὐδὲν διαφέρει· τοῖς δὲ ἀποστόλοις λοιπὸν τὸ προφητικὸν πνεῦμα προσφωνεῖ ἀποστῆναι τοῦ ἀπίστου καὶ ἀκαθάρτου λαοῦ. Σκεύη δὲ Κυρίου τὰ ἐκλεγέντα ὑπὸ Κυρίου ἅγια σώματα αὐτῶν, ἢ τὰ τῆς Καινῆς Διαθήκης Εὐαγγέλια, ἅπερ ἐπικομιζομένους ἀπαλλάττεσθαι τῆς ἀπιστίας τοῦ Ἰουδαίων κελεύει λαοῦ, καὶ τῆς πρὸς αὐτοὺς κοινωνίας ἀπέχεσθαι. Οὐδεμία γὰρ κοινωνία φωτὶ πρὸς σκότος. Ἀλλ' οὐδὲ μερὶς πιστῷ μετὰ ἀπίστου. Τοῖς γ' οὖν Γαλάταις ἐπὶ τὴν νομικὴν πάλιν δραμοῦσι λατρείαν ὁ Παῦλος ἐπιτιμᾷ, καὶ τέλος φησίν·","english":"And my tongue will meditate on your righteousness, all day long on your praise.\" He speaks of desolation historically, because when most had been consumed after their daring against Christ, desolation held most of the city. In the spiritual sense, however, because the Church, though few in number at the beginning, later advanced to a countless multitude; to which he said: \"Lift up your eyes all around, and see your children gathered together.\" Such also is this: \"For many are the children of the desolate rather than of her who has a husband.\" How this might come about he sets forth, saying, that the Lord will reveal his arm, declaring the visitation of the Only-Begotten, which will shine upon all the nations. Therefore, whenever he addresses Zion and Jerusalem, what has been said is referred to the calling of the nations. For the godly commonwealth was at one time among them, and at another time among the nations, which indeed are named Zion and Jerusalem. Hence such a city of God has always stood among men. Therefore it makes no difference whether such an election is called Jerusalem or Zion; but to the apostles the prophetic Spirit now addresses the command to depart from the unbelieving and unclean people. And the vessels of the Lord are their holy bodies chosen by the Lord, or the Gospels of the New Covenant, which, as they carry them, he commands them to be released from the unbelief of the people of the Jews and to abstain from communion with them. For there is no communion of light with darkness. Nor is there a portion for the faithful with the unfaithful. To the Galatians, then, who had run back again to the legal worship, Paul gives rebuke, and says at the end:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":612,"ref":"p612","source":"\"Οὕτως ἀνόητοί ἐστε ἐναρξάμενοι πνεύματι, νῦν σαρκὶ ἐπιτελεῖσθε;\" περιετέμνοντο γὰρ ἤδη πιστεύσαντες. Σκεύη δὲ ἔχουσι καθ' ἕτερον τρόπον, οἵτινες τῆς θείας αὐτοῦ φύσεως κοινωνοὶ γεγονότες, τοῦ θείου Πνεύματος τὰ χαρίσματα σκευοφοροῦσι Χριστῷ, Παύλῳ πειθόμενοι λέγοντι· Ἐνδύσασθε τὴν πανοπλίαν τοῦ Θεοῦ. Αὕτη δέ ἐστιν ὁ θώραξ τῆς δικαιοσύνης, ἡ περικεφαλαία τοῦ σωτηρίου, ὁ θυρεὸς τῆς πίστεως, ἡ μάχαιρα τοῦ Πνεύματος, ὅ ἐστι ῥῆμα Θεοῦ, δι' ὧν ἑαυτῶν τε προασπίζουσι, καὶ τῶν ὑπὸ χεῖρα λαῶν. Πλὴν οὐ μετὰ ταραχῆς ἐξελεύσεσθε φησίν. Οὐ γὰρ ὡς ἐλαυνόμενοι προῆλθον εἰς τὴν περίοδον τῶν ἐθνῶν, ἢ καὶ τοῦτο πεπόνθασι, προαιρέσει δὲ καὶ προθυμίᾳ μαθητεῦσαι πάντα κελευσθέντες τὰ ἔθνη ἐν τῷ ὀνόματι αὐτοῦ. Σὺν εἰρήνῃ δὲ τὴν πορείαν ἐποιοῦντο ἔχοντες συνόντα τὸν εἰρηκότα αὐτοῖς· \"Ἰδοὺ ἐγὼ μεθ' ὑμῶν εἰμι πάσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος.\" Ὃ δὴ καὶ νῦν δηλοῖ τὸ, προπορεύσεται πρὸ ὑμῶν Κύριος. Τινὲς δέ φασιν, ὡς τῆς ἰδίας ἐπιμελεῖσθαι προστάττει ψυχῆς, καὶ πρὸ τῶν τόπων ἀποστῆναι τῶν ἠθῶν τῶν Χαλδαϊκῶν, ὃ δὴ καὶ τοῖς Λευΐταις παρεγγυᾶται τοῖς τὰ ἅγια μετακομίζουσι. Περὶ δὲ τῶν μελλόντων ὡς ἤδη γεγονότων συνήθως φησὶν ἡ Γραφή· ὡς καὶ Δαβὶδ πρὶν τὴν πόλιν ἁλῶναι καὶ τὸν νεὼν ἔφασκεν· \"Ὁ Θεὸς,","english":"Are you so foolish? Having begun in the Spirit, are you now being perfected in the flesh?\" For those who had already believed were being circumcised. But they have vessels in another manner, those who have become partakers of his divine nature and bear the gifts of the divine Spirit as vessels for Christ, obeying Paul who says: \"Put on the whole armor of God.\" This is the breastplate of righteousness, the helmet of salvation, the shield of faith, the sword of the Spirit, which is the word of God, through which they defend both themselves and the peoples under their hand. \"Nevertheless,\" he says, \"you shall not go out with turmoil.\" For they did not go forth into the circuit of the nations as those being driven, nor did they suffer this, but by choice and eagerness, having been commanded to make disciples of all the nations in his name. And they made their journey in peace, having present with them the one who said to them: \"Behold, I am with you all the days, until the end of the age.\" This is what he now also makes clear: \"The Lord will go before you.\" But some say that he commands them to take care of their own soul, and before places, to depart from the customs of the Chaldeans, which is also enjoined upon the Levites who carry the holy things. And concerning future things, Scripture customarily speaks as though they had already happened; as also David, before the city was captured and the temple, said: \"God,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":613,"ref":"p613","source":"ἤλθοσαν ἔθνη εἰς τὴν κληρονομίαν σου,\" καὶ τὰ ἑξῆς. Τὴν δὲ ἐπάνοδον αὐτῶν ἔσεσθαι μετ' εἰρήνης δηλοῖ, ἣν μεθ' ἠρεμίας καὶ σχολῆς δορυφορούμενοι κατὰ τὸ πρόσταγμα Κύρου πεποίηνται, συμμαχοῦντος αὐτοῖς τοῦ Θεοῦ, καὶ πρὸς τὴν ἰδίαν συνάγοντος πόλιν. ιγιεʹ. Ἰδοὺ συνήσει ὁ παῖς μου, καὶ ὑψωθήσεται, καὶ δοξασθήσεται, σφόδρα. Ὃν τρόπον ἐκστήσονται ἐπὶ σὲ πολλοὶ, οὕτω ἀδοξήσει ἀπὸ τῶν ἀνθρώπων τὸ εἶδός σου. Καὶ ἡ δόξα σου ἀπὸ υἱῶν ἀνθρώπων9, κ.τ.λ. Ἀντὶ τοῦ συνήσει ὁ παῖς μου, Ἀκύλας ἐξέδωκεν· Ἐπιστημονισθήσεται δοῦλός μου. Καὶ ὁ Σύμμαχος· Δοῦλός μου. Περὶ τούτου δὲ τοῦ παιδὸς ἢ δούλου καὶ πρότερον ἔλεγεν· \"Ἰδοὺ ὁ παῖς μου, ἀντιλήψομαι αὐτοῦ.\" Καὶ μετ' ὀλίγα· \"Καὶ ἐν τῷ ὀνόματι αὐτοῦ ἔθνη ἐλπιοῦσιν.\" Οἷς πάλιν ἐπιφέρει· \"Καὶ ἔδωκά σε εἰς διαθήκην γένους, εἰς φῶς ἐθνῶν.\" Καὶ προϊὼν αὖθις· \"Γένεσθέ μοι μάρτυρες, κἀγὼ μάρτυς, λέγει Κύριος ὁ Θεὸς, καὶ ὁ παῖς ὃν ἐξελεξάμην.\" Τὰ δὲ παρόντα τοῖς πρὸ βραχέος ἀκόλουθα, ἐν οἷς ἔλεγεν, \"Ὅτι ἐγώ εἰμι αὐτὸς ὁ λαλῶν πάρειμι,\" καὶ τὰ ἐφεξῆς. Ἐν οἷς περὶ τῆς ἐπιδημίας αὐτοῦ, καὶ τῆς τῶν εὐαγγελιστῶν αὐτοψίας εἰπὼν, νῦν ὅπως ἐν ἀνθρώποις φανήσεται δείκνυσιν ὁ εἰπών· Αὐτὸς ὁ λαλῶν πάρειμι. Τὸ ἀνθρώπινον εἴρηται δοῦλος ὁ κατὰ φύσιν υἱὸς, δοξάζεσθαί τε διὰ τῆς ἀναστάσεως, ὑψοῦσθαί τε διὰ τῆς ἀναλήψεως. Τὰ γὰρ εὐφημότερα προειπὼν, τὰ περὶ τοῦ πάθους αὐτοῖς ἐπενήνοχεν. Καὶ τὸ συνήσει δὲ, ἤγουν ἐπιστημονισθήσεται, τοῖς ἀνθρωπίνοις μέτροις ἁρμόττει. Ἀναλαβὼν γὰρ δούλου μορφὴν, δι' ἣν καὶ λέγεται δοῦλος, πάσης αὐτὴν σοφίας ἐπλήρωσεν.","english":"Nations have come into your inheritance,\" and the following. But he makes clear that their return will be with peace, which, escorted with calm and leisure according to the command of Cyrus, they have accomplished, with God fighting alongside them and gathering them to their own city. 13. \"Behold, my servant shall understand, and shall be exalted, and shall be glorified exceedingly. Just as many shall be astonished at you, so shall your form be dishonored from among men. And your glory from the sons of men,\" etc. Instead of \"my servant shall understand,\" Aquila rendered: \"My servant shall be made knowing.\" And Symmachus: \"My servant.\" And concerning this servant or slave he also said earlier: \"Behold my servant, I will uphold him.\" And shortly after: \"And in his name shall nations hope.\" To which he again adds: \"And I have given you as a covenant of a race, as a light of nations.\" And going on again: \"Become witnesses to me, and I am a witness, says the Lord God, and the servant whom I have chosen.\" And the present words follow closely upon those shortly before, in which he said, \"For I am he, the one who speaks, I am present,\" and the following. In which, having spoken concerning his coming and the eyewitness of the evangelists, he now shows how he will appear among men—he who said: \"I myself who speak am present.\" The human element is called servant, he who is by nature son, and is to be glorified through the resurrection and exalted through the ascension. For having first spoken the more favorable things, he has brought upon them the things concerning the passion. And \"he shall understand,\" that is, \"shall be made knowing,\" fits human measures. For having taken the form of a servant, on account of which he is also called servant, he filled it with all wisdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":614,"ref":"p614","source":"Πῶς γὰρ οὐκ ἤμελλεν αὐτοεπιστήμη καὶ λόγος ὑπάρχων, καὶ ἧς ἀνείληφε σαρκὸς δι' ἄκραν ἕνωσιν ὑπάρχων ἀχώριστος; Οὐδὲν οὖν ἐν τοῖς ὑπὲρ ὑμῶν γεγονόσιν ἀσύνετον. Κατὰ γὰρ τὸν Δαβὶδ, \"Πάντα ἐν σοφίᾳ ἐποίησεν.\" Διὸ, φασί τινες, ὑψοῦται παρ' ἡμῶν ὡς Θεὸς, καὶ δοξάζεται. Πιστεύοντες γὰρ εἰς αὐτὸν, Σωτῆρα καλοῦμεν, καὶ Λυτρωτὴν, Θεόν τε, καὶ Κύριον. Οἷς ἐπιλέγει· Ὃν τρόπον ἐκστήσονται ἐπὶ σὲ πολλοί. Ἢ, κατὰ Θεοδοτίωνα, ὃν τρόπον ἐθαύμασαν. Μέχρι γὰρ οἱ μὴ πιστεύοντες τὸ ταπεινὸν αὐτοῦ τῆς εἰς ἀνθρώπους παρόδου θαυμάζουσιν, ἀμηχανοῦντες πῶς ἄνθρωπος γεγονὼς εὐτελῆς τε καὶ ἄδοξος (ἐκάλουν γὰρ αὐτὸν Σαμαρείτην, φάγον τε, καὶ μέθυσον, καὶ ἐκ πορνείας γεγενημένον, καὶ ἁμαρτωλὸν), ἀνωτέρω τῶν πολεμεῖν αὐτὸν πειρωμένων καθίσταται. Οἱ δὲ πιστοὶ, καὶ τὰ ἔθνη, θαυμάζουσι προσκυνοῦντες αὐτοῦ τὴν θεότητα, τὴν οἰκονομίαν καταπληττόμενοι· ὁποῖος ἦν Ἀμβακοὺμ λέγων· \"Κύριε, εἰσακήκοα τὴν ἀκοήν σου, καὶ ἐφοβήθην. Κατενόησα τὰ ἔργα σου, καὶ ἐξέστην.\" βασιλεῖς δὲ, μετὰ τὰς κατ' αὐτοῦ βλασφημίας, καὶ τὸ διῶξαι τὴν Ἐκκλησίαν αὐτοῦ, μηδὲν ὀνήσαντες ἐσιώπησαν, τῆς αὐτοῦ διδασκαλίας ἡττώμενοι. Ἐπεὶ καὶ ἄλλοι ἄλλαις θεηλάτοις ἀντὶ τούτων ἠλαύνοντο μάστιξιν, διά σε μὲν ἐσίγων. Οἱ δὲ διατάγμασι τὰς Ἐκκλησίας ἀνεγείρειν ἐκέλευον, καὶ τὰ συνήθη ποιεῖν ἐν αὐταῖς· τούτους δὲ τοὺς πιστοὺς καὶ ἀπίστους ἀντιδιαιρῶν ἐπιφέρει· Οἷς οὐκ ἀνηγγέλη περὶ αὐτοῦ, ὄψονται· τοῖς ἐκ περιτομῆς ἀντιδιαστέλλων τοὺς ἐθνικούς. Οἱ μὲν γὰρ νόμον καὶ προφήτας εἶχον· καὶ πρώτοις ἐκήρυξεν ἐλθὼν ἐπὶ τὰ ἀπολωλότα πρόβατα Ἰσραήλ.","english":"For how could he not be understanding by his own knowledge and reason, and inseparable from the flesh he took up through the utmost union? Nothing, therefore, in the things that have happened on your behalf is without understanding. For according to David, \"He made all things in wisdom.\" Therefore, some say, he is exalted by us as God, and glorified. For believing in him, we call him Savior, and Redeemer, both God and Lord. To these he adds: In the manner in which many shall be astonished at you. Or, according to Theodotion, in the manner in which they marveled. For until those who do not believe marvel at the lowliness of his coming to men, being at a loss how one who became man, both cheap and inglorious (for they called him a Samaritan, a glutton and a drunkard, and one born of fornication, and a sinner), he is set above those who attempt to fight against him. But the faithful, and the nations, marvel as they worship his divinity, struck with amazement at the dispensation; such a one was Habakkuk saying: \"Lord, I have heard your report, and I was afraid. I considered your works, and I was astonished.\" And kings, after the blasphemies against him, and after persecuting his Church, having profited nothing, fell silent, defeated by his teaching. Since indeed others were driven by other God-sent scourges instead of these, for your sake indeed they kept silent. But some ordered by decrees that the Churches be raised up, and that the customary things be done in them; and distinguishing these faithful from unbelievers, he adds: To whom it was not announced concerning him, they shall see; setting the Gentiles in contrast to those of the circumcision. For the former had the law and the prophets; and he preached first, when he came, to the lost sheep of Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":615,"ref":"p615","source":"Οἱ δὲ τούτων ἦσαν ἀνήκοοι. Καὶ ὅμως τὴν ἐξ αὐτοῦ σωτηρίαν τεθέανται, τοῖς τῆς ψυχῆς ὄμμασιν αὐτὸν θεασάμενοι, καὶ τὴν αὐτοῦ συνέντες διδασκαλίαν, ὡς ἐκείνοις ἁρμόσαι τὴν προφητείαν τήν· \"Ἀκοῇ ἀκούσετε, καὶ οὐ μὴ συνῆτε.\" Καί· Βλέποντες βλέψετε, καὶ οὐ μὴ ἴδητε. Τούτοις δὲ τοῦ Σωτῆρος τὸν λόγον εἰπόντος, \"Μακάριοι οἱ μὴ ἰδόντες καὶ πιστεύσαντες·\" περὶ ὧν τὸ συνῆκαν ὁ προφήτης φησίν. Ῥίζα γὰρ συνέσεως ἡ πίστις· \"Ἐὰν γὰρ μὴ πιστεύσητε, φησὶν, οὐδ' οὐ μὴ συνῆτε.\" Ὃ δὴ καὶ θαῦμα τοῖς προφήταις παρεῖχε. ΚΕΦΑΛ. ΝΓʹ. αʹιβʹ. Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν, καὶ ὁ βραχίων Κυρίου τίνι ἀπεκαλύφθη; Ἀνηγγείλαμεν ὡς παιδίον ἐναντίον αὐτοῦ, ὡς ῥίζα ἐν γῇ διψώσῃ· οὐκ ἔστιν εἶδος αὐτῷ, οὐδὲ δόξα. Καὶ εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος, οὐδὲ κάλλος. Ἀλλὰ τὸ εἶδος αὐτοῦ ἄτιμον, καὶ ἐκλεῖπον\n\nπαρὰ πάντας τοὺς υἱοὺς τῶν ἀνθρώπων9, κ.τ.λ. Διόπερ ἐπάγει· Κύριε, τίς ἐπίστευσε τῇ ἀκοῇ ἡμῶν; ἄμφω γὰρ ἐθαύμαζον, καὶ τῶν Ἰουδαίων τὴν ἀπιστίαν, καὶ τῶν ἐθνῶν τὴν ἐπιστροφήν. Καὶ τίνι ὁ βραχίων ἀπεκαλύφθη Κυρίου; τίνι δὲ, διὰ τῶν προλαβόντων ἐδήλωσε, λέγων· καὶ ἀποκαλύψει Κύριος ὁ Θεὸς τὸν βραχίονα τὸν ἅγιον αὐτοῦ ἐνώπιον πάντων τῶν ἐθνῶν, δηλαδὴ τὸν Μονογενῆ. Ἐκεῖνοι γὰρ, ὡς τῷ Χριστῷ, οὕτω καὶ πάλαι τοῖς προφήται αὐτὸν προκηρύττουσιν ἔλεγον· Ἀλλὰ ἡμῖν λαλεῖτε καὶ ἀναγγέλλετε ἡμῖν ἑτέραν πλάνησιν. Ὡς καὶ τὸν Ἱερεμίαν λέγειν· Οὔτε ὠφέλησα, οὔτε ὠφέλησέ με οὐδείς. Καὶ τὸν προφητικὸν δὲ χορὸν, \"Ἰατρεύσαμεν, λέγειν, τὴν Βαβυλῶνα, καὶ οὐκ ἰάθη·","english":"But these men were unhearing of these things. And yet they beheld the salvation that comes from him, seeing him with the eyes of the soul, and understood his teaching, so that the prophecy fit them: \"You shall hear with hearing, and you shall by no means understand.\" And: \"Seeing you shall see, and you shall by no means perceive.\" And when the Savior spoke the word to these, \"Blessed are those who have not seen and have believed,\" the prophet speaks concerning those who understood. For faith is the root of understanding: \"For if you do not believe,\" he says, \"neither shall you by any means understand.\" This indeed also provided a marvel to the prophets. CHAPTER 53, 1-2. Lord, who has believed our report, and to whom has the arm of the Lord been revealed? We announced as a child before him, as a root in a thirsty land; there is no form to him, nor glory. And we saw him, and he had no form, nor beauty. But his form was dishonored, and failing\n\nbeyond all the sons of men, etc. Therefore he adds: Lord, who has believed our report? For they marveled at both things, both the unbelief of the Jews and the conversion of the Gentiles. And to whom has the arm of the Lord been revealed? To whom, then, he made clear through the preceding words, saying: and the Lord God will reveal his holy arm before all the nations, namely the Only-begotten. For those men, as to Christ, so also long ago to the prophets who proclaimed him beforehand, were saying: But speak to us and announce to us another deception. As also Jeremiah says: Neither did I profit, nor did anyone profit me. And the prophetic chorus, \"We healed,\" it says, \"Babylon, and she was not healed;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":616,"ref":"p616","source":"ἐγκαταλίπωμεν αὐτήν.\" Τὴν Ἱερουσαλὴμ καλέσαντα Βαβυλῶνα, ὡς τῆς ἐθνῶν ἀσεβείας μηδὲν διαφέρουσαν, μηδὲ τοῦ νόμου ποιουμένην φροντίδα. Ταῦτα τοίνυν ὁ προφήτης ἀποθαυμάσας, διηγηματικῶς λοιπὸν τοῦ προλεχθέντος παιδίου τὴν εἰς ἀνθρώπους παρίστησι πάροδον λέγων· Ἀνηγγείλαμεν ὡς παιδίον ἐναντίον αὐτοῦ, ὡς ῥίζα ἐν γῇ διψώσῃ. Κατὰ δὲ τὸν Ἀκύλαν· Καὶ ἀναβήσεται ὡς τιθηνιζόμενον εἰς πρόσωπον αὐτοῦ, καὶ ὡς ῥίζα ἀπὸ γῆς ἀβάτου. Εἰς πρόσωπον γὰρ αὐτοῦ (λέγω δὲ τοῦ προλεχθέντος βραχίονος) ἀναβήσεται ὡς τιθηνιζόμενον, ὅπερ ἦν τὸ ἐκ τῆς Παρθένου γεγεννημένον, περὶ οὗ ἔλεγεν· \"Ἰδοὺ ἡ Παρθένος ἐν γαστρὶ λήψεται,\" ἣν καὶ ἄβατον γῆν, ὡς παρθένον καλεῖ. Ῥίζαν δέ φησιν ἐκείνην, περὶ ἧς ἔλεγεν· \"Ἐξελεύσεται ῥάβδος ἐκ τῆς ῥίζης Ἰεσσαὶ, καὶ ἄνθος ἐκ τῆς ῥίζης ἀναβήσεται. Κἀκεῖ δὲ τὸ ἀναβήσεται, ἀλλ' ἐκ ῥίζης, ὡς ἐνταῦθα, ἐκ τῆς ἀβάτου. Ὁ δὲ Σύμμαχος· Ἀνέβη ὡς κλάδος ἐνώπιον αὐτοῦ, καὶ ὡς ῥίζα ἀπὸ γῆς διψώσης, φησὶ, διψῶσαν τὴν ἄβατον γῆν εἰρηκώς· ὁ δὲ Θεοδοτίων, ἀναβήσεται ὡς θηλάζον, ἐξέδωκε. Τοῦτο γὰρ ἦν περὶ οὗ καὶ πρόσθεν ἐλέγετο· \"Πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν, ἢ κακὸν, ἀπειθεῖ πονηρίᾳ.\" Καὶ πάλιν· \"Πρὶν ἢ γνῶναι τὸ παιδίον ἀγαθὸν, ἢ κακὸν λήψεται δύναμιν Δαμασκοῦ.\" Καὶ πάλιν· \"Ὅτι παιδίον ἐγεννήθη ἡμῖν καὶ ἐδόθη.\" Τὴν δὲ γένεσιν τοῦ Σωτῆρος εἰπὼν, τὴν ἐπὶ γῆς αὐτοῦ διηγεῖται διατριβήν. Οὐ γὰρ ἦν αὐτῷ, φησὶν, ἔνδοξον εἶδος. Διὸ Σύμμαχός φησιν· Οὐκ εἶδος αὐτῷ, οὐδὲ ἀξιῶν, ἵνα εἴδωμεν αὐτό. Οὐδὲ θεωρία, ἵνα ἐπιθυμήσωμεν αὐτόν. Ἐξουδενωμένος, καὶ ἐλάχιστος ἀνδρῶν.","english":"Let us abandon her.\" He called Jerusalem Babylon, as being no different from the impiety of the nations, nor making any care for the law. These things, then, the prophet marveling at, thereafter narrates the passage of the forementioned child into men, saying: \"We announced as a child before him, as a root in a thirsty land.\" And according to Aquila: \"And he shall go up as one nursed into his face, and as a root from an untrodden land.\" For into his face (I mean of the forementioned arm) he shall go up as one nursed, which was the one born of the Virgin, concerning whom he said: \"Behold, the Virgin shall conceive in the womb,\" whom he also calls an untrodden land, as a virgin. And he says that root concerning which he said: \"A rod shall come forth from the root of Jesse, and a flower shall go up from the root.\" And there too is the \"shall go up,\" but from a root, as here, from the untrodden. And Symmachus: \"He went up as a branch before him, and as a root from a thirsty land,\" he says, having called the untrodden land thirsty; and Theodotion rendered, \"he shall go up as one sucking.\" For this was that concerning which it was also said before: \"Before the child knows good or evil, he disobeys wickedness.\" And again: \"Before the child knows good or evil, he shall receive the power of Damascus.\" And again: \"For a child was born to us and given.\" And having spoken the generation of the Savior, he narrates his sojourn on earth. For there was not, he says, a glorious form to him. Therefore Symmachus says: \"There was no form to him, nor dignities, that we might see him. Nor appearance, that we might desire him. Despised, and the least of men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":617,"ref":"p617","source":"Ἀνὴρ ἐπίπονος, καὶ γνωστὸς νόσῳ, καὶ εἰδὼς φέρειν μαλακίαν, οὐ μὴν μεμαλακισμένος. Ταῦτα δὲ ὑπέμεινεν ἀποκρύψας τὸ τῆς θεότητος αὐτοῦ πρόσωπον. Τοῦτο γὰρ τὸ, ἀπέστρεψε τὸ πρόσωπον αὐτοῦ. Κατὰ γὰρ τὸν Ἀκύλαν ὡς ἀποκεκρυμμένον πρόσωπον αὐτοῦ. Κατὰ δὲ Θεοδοτίωνα, τὸ οὐκ ἐλογίσθη. Οὐκ ἐλογισάμεθα αὐτόν. Κατὰ δὲ τοὺς λοιποὺς, Ἐξουδενωμένος. Διὸ οὐκ ἐλογισάμεθα αὐτόν. Διὰ φιλανθρωπίαν δὲ καὶ τὸ ἴδιον ὁ προφήτης ὑπέβαλλε πρόσωπον τοῖς τὸν Χριστὸν ἀθετήσασιν. Ἐχρῆν δὲ σκοπεῖν ἡμᾶς, φησὶν, ὡς οὗτος ἦν ἄρα τῶν ἡμετέρων ψυχῶν ὁ Σωτὴρ, τὰς ἁμαρτίας ἡμῶν φέρων, καὶ περὶ ἡμῶν ὀδυνώμενος. Σύμμαχος δέ φησιν· Ὄντως τὰς ἁμαρτίας ἡμῶν αὐτὸς ἀνέλαβε, καὶ τοὺς πόνους ὑπέμεινεν. Ἡμεῖς δὲ ἐλογισάμεθα αὐτὸν ἐν ἁφῇ ὄντα, πεπληγότα ὑπὸ Θεοῦ, καὶ τεταπεινωμένον. Ὧ συμφώνως ἐξέδωκαν οἱ λοιποί. Ἡμεῖς μὲν οὖν, οἷα νήπιοι, ταῦτα περὶ αὐτοῦ πεφρονήκαμεν. Ἔπασχε δὲ δι' ἡμᾶς, ἀπαλλάττων τιμωρίας τῆς ἐκ τῶν ἁμαρτημάτων ὀφειλομένης τὴν ἀνθρωπότητα. Ὁ δὲ Ἀκύλας· Αὐτὸς, φησὶ, βεβηλωμένος ἐπὶ ἀθεσιῶν ἡμῶν. Ἦν γὰρ ἀληθῶς βεβηλωμένος, ὅτι γέγονεν ὑπὲρ ἡμῶν κατάρα, κατὰ τὸν Ἀπόστολον, ὅτι γέγραπται· Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου. Οὐκ ἅρα κάλλος εἶχε τὸ θεοπρεπὲς, ἀλλ' ἄτιμον. Πρὸς γὰρ τὴν θείαν λαμπρότητα πᾶν ἀνθρώπινον ἄτιμον. Εἴρηται γοῦν· \"Ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων.\" Καὶ ἄλλως δὲ γεγονὼς ἐκ πτωχῆς μητρὸς, διὰ πάντων ὥδευσε τῶν ταπεινῶν, ἵν' ὑψώσῃ τὸ ταπεινὸν, καὶ Κύριος δὲ καὶ βασιλεὺς ὑπάρχων τῶν ὅλων, ποίας ἂν ἐδεήθη τῆς ἐν ἀνθρώποις λαμπρότητος;","english":"A man of suffering, and known to sickness, and knowing how to bear weakness—yet not himself weakened. These things he endured, hiding the face of his divinity. For this is the meaning of \"he turned away his face.\" For according to Aquila, it is \"as a hidden face of his.\" But according to Theodotion, \"he was not reckoned.\" We did not reckon him. And according to the rest, \"Despised.\" Therefore we did not reckon him. And out of love for humanity the prophet also put forward his own person to those who rejected Christ. For it was necessary, he says, that we consider that this man was then the Savior of our souls, bearing our sins and grieving on our behalf. But Symmachus says: \"Truly he himself took up our sins, and endured our labors.\" But we reckoned him to be in affliction, stricken by God, and brought low. With this the rest agreed in their editions. We, then, like infants, have thought these things about him. But he suffered for our sake, delivering humanity from the punishment owed because of sins. But Aquila says: \"He himself was profaned for our impieties.\" For he was truly profaned, because he became a curse for our sake, according to the Apostle, because it is written: \"Cursed is everyone who hangs on a tree.\" So then he did not have the beauty that befits God, but was dishonored. For compared to the divine splendor, everything human is dishonored. At any rate it has been said: \"Beautiful in beauty beyond the sons of men.\" And besides, having been born of a poor mother, he traveled through all lowly things, in order to exalt what is lowly. And being Lord and King of all things, what splendor among men did he need?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":618,"ref":"p618","source":"κατηφὲς δὲ ἴσως τὸ τοῦ Σωτῆρος τεθέανται πρόσωπον καὶ τεταραγμένον πρὸ τοῦ σταυροῦ, ὡς λέγειν· \"Νῦν ἡ ψυχή μου τετάρακται καὶ περίλυπός ἐστιν ἡ ψυχή μου ἕως θανάτου.\" Ἀπαθὴς γὰρ\n\nὢν, ὡς Θεὸς, τῇ καθ' ἡμᾶς ἐνέδωκε φύσει μὴ ἀναλγήτως ἔχειν ἐμβάλλοντος πειρασμοῦ, τῆς φαντασίας ἀναιρῶν τὴν ὑπόνοιαν. Ἀπέστρεπται δὲ, φασὶ, τὸ πρόσωπον, ἀντὶ τοῦ κατῃσχύνθη. Ἠτιμάσθη δὲ, καὶ οὐκ ἐλογίσθη· ὅτε πέμψαντος Πιλάτου πρὸς τὸν Ἡρώδην, αὐτὸν ἐξουδενῶν ὡς αὐτὸν ἀπέπεμψε. Πάλιν καὶ ὅτε τὰ ὑβριστικώτατα κρινόμενος ἔπασχε· καὶ παρ' αὐτὸν τὸν σταυρόν. Διὸ κἀν τοῖς προλεχθεῖσιν ἔφασκε· \"Τὸν νῶτόν μου δέδωκα εἰς μάστιγας,\" καὶ τὰ ἑξῆς. Πέπονθεν οὖν οὐκ εἰς ἴδιον χρέος (ἁμαρτίαν γὰρ οὐκ ἐποίησεν) ἀλλ' εἰς ἡμέτερον, εἷς ὁ πάντων ἀνταξιώτερος, Παύλου λέγοντος· Εἷς ὑπὲρ πάντων ἀπέθανεν, ἵνα οἱ ζῶντες μηκέτι ἑαυτοῖς ζῶσιν, ἀλλὰ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἐγερθέντι.\" Ἰστέον δὲ ὡς τινὲς τὸ, Ἀνηγγείλαμεν ὡς παιδίον, διὰ τοῦ γράψαντες οὕτω φασίν· ἀντέπεσε γὰρ ὡς εἰκὸς, τῷ προφήτῃ, ὅτι σὺ ἐκ τοῦ Πνεύματος ἐδιδάχθης τὴν αὐτοῦ παρουσίαν, ἐχρῆν δὲ καὶ τοὺς ἄλλους διδάσκειν. Ὁ δέ φησιν, ὡς οὐκ ἐπαυσάμεθα πάντες οἱ προφῆται ὑμῖν ἀναγγέλλοντες ὡς πεδίον, τοῦτ' ἔστιν ὡς ἀγρὸς εὐανθὴς καὶ καρποφόρος, ἢ καὶ ὡς ῥίζα ἐν γῇ διψώσῃ, ἀρδεύοντος ἡμᾶς τοῦ Μονογενοῦς, \"Ἐν ᾧ πάντες εἰσὶν οἱ θησαυροὶ τῆς σοφίας καὶ γνώσεως ἀπόκρυφοι,\" πάλαι μετὰ τῶν ἄλλων ἀνθρώπων ξηρὰν καὶ ἄκαρπον ὑπάρχοντας γῆν. Ἀλλ' ἀνεθάλομεν διὰ τῆς χορηγίας τοῦ Πνεύματος ὡς ῥίζα, τοῦτ' ἔστιν ὡς βοτάνη καλή τε καὶ εὐανθής·","english":"Perhaps the face of the Savior was seen downcast and troubled before the cross, so as to say: \"Now my soul is troubled, and my soul is deeply grieved even to death.\" For being impassible as God, he yielded to our nature so as not to be without feeling when temptation assails, removing the suspicion of mere imagination. And, they say, his face was turned away, meaning he was put to shame. And he was dishonored and not esteemed—when Pilate sent him to Herod, who sent him back treating him with contempt. Again also when he suffered the most insolent treatment at his trial, and at the very cross. Therefore also in the words spoken beforehand he said: \"I gave my back to scourges,\" and what follows. He suffered, then, not for his own debt (for he committed no sin) but for ours, he who alone is more worthy than all, as Paul says: \"One died for all, so that those who live might no longer live for themselves but for him who died and rose for them.\" But one should know that some, writing the phrase \"we announced as a child\" in this way, say: for it is likely that the prophet objected, saying, \"You were taught his coming by the Spirit, but you ought also to teach others.\" And he says that all we prophets did not cease announcing to you as a plain, that is, as a field blooming and fruitful, or also as a root in a thirsty land, while the Only-Begotten waters us, \"in whom all the treasures of wisdom and knowledge are hidden,\" who long ago were, along with other men, a dry and fruitless land. But we sprouted again through the provision of the Spirit like a root, that is, like a plant beautiful and blooming.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":619,"ref":"p619","source":"πρὸς οὓς ἐλέγετο καὶ παρ' ἑνὸς τῶν προφητῶν· \"Καὶ μακαριοῦσιν ὑμᾶς πάντα τὰ ἔθνη, δι' ὅτι ἔσεσθε ὑμεῖς γῆ θελητὴ, λέγει Κύριος, ὡς μηκέτι φέρειν ἀκάνθας.\" Προείρηται γάρ· \"Ὡς ἀντὶ στοίβης ἀναβήσεται κυπάρισσος. Ἀντὶ δὲ κονύζης ἀναβήσεται μυρσίνη.\" Καὶ πάλιν· \"Ποιήσω τὴν ἔρημον εἰς ἕλη,\" καὶ τὰ ἑξῆς. Προείπομεν οὖν, ὅτι πιστεύσαντες εἰς αὐτὸν, ἐσόμεθα ἐναντίον αὐτοῦ, τοῦτ' ἔστιν ἐφορώμενοι παρ' αὐτοῦ ὡς βοτάνη ἐν τῇ γῇ διψώσῃ ποτέ. Τί οὖν, φασιν, ὅτι ἀνηγγείλαμεν τὴν παρουσίαν αὐτοῦ; ἀλλὰ θεοπρεπῶς ὀφθεῖσα προσῖτος ἤμελλε γίνεσθαι, ὡς ἐπὶ τοῦ Σινᾶ τυχὸν εἰπόντων ἡμῶν Μωσεῖ· \"Λάλει σὺ πρὸς ἡμᾶς, καὶ μὴ ὁ Θεὸς, ἵνα μὴ ἀποθάνωμεν.\" Πρὸς οὓς ἀποκρίνεται. Ὡς ἄτιμον ἔχων εἶδος ὀφθήσεται. Καὶ ταῦτα μὲν οὗτοι τὸν τρόπον τοῦτον ἑρμήνευσαν. Τοῖς δὲ προῤῥηθεῖσιν ἐπάγεται, παιδεία εἰρήνης ἡμῶν ἐπ' αὐτόν. Ἃ γὰρ, ἡμᾶς ἔδει παιδευομένους παθεῖν, ταῦτα ἐπ' αὐτὸν ἦλθεν ὑπὲρ τῆς πρὸς τὸν Θεὸν εἰρήνης, Παύλου λέγοντος· \"Εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ, εἴτε τὰ ἐπὶ τῆς γῆς, εἴτε τὰ ἐν οὐρανοῖς.\" Καὶ πάλιν· \"Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἕν.\" Ὑπὲρ γὰρ ἡμῶν τὸ πάθος, αὐτοῦ μὲν τῇ πείρᾳ ὑπελθόντος τὰς ὕβρεις, πίστει δὲ ἡμῶν οἰκειουμένων τὰ πάθη, συμπασχόντων τε καὶ συναποθνησκόντων, χάριτι δὲ σωζομένων. Τὰς γὰρ ἡμῖν ὀφειλομένας ἐξέτισε μάστιγας, ἀφ' ὧν ἔσχε τοὺς μώλωπας, δι' ὧν ἰάθημέν τινες οἱ πάλαι πλανηθέντες ὡς πρόβατα, ἄλλου πρὸς ἄλλο εἶδος ἁμαρτίας τραπέντος, καὶ πρὸς διάφορον δόξαν περὶ αὐτοῦ. Ἀλλ' ὁ Πατὴρ αὐτὸν ὑπὲρ ἡμῶν ἀντίψυχον ὥσπερ παρέδωκεν.","english":"To whom it was also said by one of the prophets: \"And all the nations shall bless you, because you shall be a land desired, says the Lord, so as no longer to bear thorns.\" For it has been foretold: \"Instead of the stibium the cypress shall come up. And instead of the fleabane the myrtle shall come up.\" And again: \"I will make the desert into marshes,\" and the rest. We said before, then, that having believed in him, we shall be before him, that is, observed by him as vegetation in a land that was once thirsty. What then, they say, is it that we announced his coming? But when he appeared in a manner befitting God, he was going to become accessible, as perhaps at Sinai when we said to Moses: \"You speak to us, and not God, lest we die.\" To whom he answers: He shall be seen as having an dishonored form. And these men interpreted these things in this way. But to the things foretold is added: the chastisement of our peace was upon him. For the things which we, being chastised, ought to have suffered, these came upon him for the sake of peace with God, as Paul says: \"Having made peace through the blood of his cross, whether the things on earth or the things in the heavens.\" And again: \"For he himself is our peace, who has made both one.\" For the suffering was for our sake, while he in experience underwent the insults, and we by faith appropriated the sufferings, suffering with him and dying with him, and by grace being saved. For he paid off the scourges owed by us, from which he received the welts, by which some of us were healed, we who long ago wandered as sheep, one turning to one kind of sin and another to another, and to a different opinion concerning him. But the Father handed him over for our sake as a ransom for our life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":620,"ref":"p620","source":"Οὕτω γὰρ καὶ ἄμνος τοῦ Θεοῦ γέγονεν αἴρων τὴν ἁμαρτίαν τοῦ κόσμου. Διὸ Σύμμαχός φησι· Κύριος δὲ καταντῆσαι ἐποίησεν εἰς αὐτὸν τὴν ἀνομίαν πάντων ἡμῶν. Καὶ τοῦτο εἰδὼς ὁ Χριστὸς αὐτὸς ἔφη· \"Οὕτω γὰρ ἠγάπησεν ὁ Θεὸς τὸν κόσμον, ὥστε τὸν Υἱὸν αὐτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων μὴ ἀπόληται, ἀλλ' ἔχῃ ζωὴν αἰώνιον.\" Παραδεδόσθαι δὲ αὐτὸν ἀκούων, μὴ ἀνάγκην ὑπόπτευε, τὸ δὲ ἑκούσιον νόει. Καὶ γὰρ ὁ Ἀπόστολος τῷ ὀνόματι αὐτῷ κέχρηται, αὐθεντίαν καὶ βούλησιν Πατέρος μηνύων. Ἑκὼν δὲ τὸ πάθος ὑπομείνας, σιωπῇ φέρει νόμον ἡμῖν ὑπομονῆς ἑαυτὸν παρεχόμενος. Οὐ δυσανασχετῶν γὰρ, ἀλλὰ χαίρων ἐντολὴν ἐπλήρου τὴν πατρικήν. Καὶ ἄλλως, Οὐκ ἀνοίγει τὸ στόμα ὡς ἐν καιρῷ κακώσεως· \"[κατὰ τὸ] Ὁ συνιὼν ἐν τῷ καιρῷ ἐκείνῳ σιωπήσεται, ὅτι ὁ καιρὸς πονηρός ἐστιν.\" [Καὶ] 2525 \"Ὄνειδος ἄφρονι ἔδωκάς με. Ἐκωφώθην, καὶ οὐκ ἤνοιξα τὸ στόμα μου.\" Ἀληθοῦς πάθους ἄρα ἦν ἐν Χριστῷ κατὰ τὸ ἀνθρώπινον. Ἀντὶ δὲ τοῦ, Καὶ αὐτὸς διὰ τὸ κεκακῶσθαι οὐκ ἀνοίγει τὸ στόμα, ὁ Σύμμαχός φησι· Προσηνέχθη, καὶ αὐτὸς","english":"For thus he also became the lamb of God, who takes away the sin of the world. Therefore Symmachus says: \"But the Lord caused the iniquity of us all to fall upon him.\" And Christ, knowing this, himself said: \"For God so loved the world that he gave his only-begotten Son, that everyone who believes should not perish but have eternal life.\" But when you hear that he was handed over, do not suspect compulsion, but understand it as voluntary. For indeed the Apostle has used this very name, indicating the authority and will of the Father. And having willingly endured the passion, he bears it in silence, offering himself to us as a law of endurance. For not resentfully but rejoicing, he was fulfilling the Father's commandment. And in another sense, he does not open his mouth as in a time of affliction: \"He who understands in that time will be silent, because the time is evil.\" And \"You have made me a reproach to the foolish. I became deaf, and I did not open my mouth.\" Therefore there was true suffering in Christ according to the human nature. But instead of \"And he does not open his mouth because he has been afflicted,\" Symmachus says: \"He was brought near, and he himself","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":621,"ref":"p621","source":"ὑπήκουσε. Τίνι δὲ προσηνέχθη, ἀλλ' ἢ τῷ Πιλάτῳ; ἐσίγα δὲ ψευδομαρτυρούμενος. Ἠπίστατο γὰρ ἀνήσουσαν μὲν οὐδὲν τὴν ἀπολογίαν (παρ' ἐχθροῖς γὰρ ἐκρίνετο) πρὸς θυμὸν δὲ αὐτοὺς ὑφάπτουσαν ἀγριώτερον, Υἱὸν ἑαυτὸν εἶναι λέγοντος τοῦ Θεοῦ, Σωτῆρά τε πάντων καὶ λυτρωτήν. Πλὴν οὐκ ἀπροφάσιστον αὐτοῖς τὴν ἁμαρτίαν ἐποίησεν, ὁρκίζοντι μὲν εἰπὼν τῷ Καϊάφᾳ τό· \"Ἀπάρτι ὄψεσθε τὸν Υἱὸν τοῦ ἀνθρώπου καθήμενον ἐκ δεξιῶν τῆς δυνάμεως·\" καὶ τό· \"Σὺ εἶπας,\" εἰπὼν Πιλάτῳ πυνθανομένῳ εἰ βασιλεύς ἐστι τοῦ Ἰσραήλ. Διὸ συμμανεὶς αὐτοῖς μαστιγῶσαι παρέδωκεν. Ὅθεν ἐπήνεγκεν, Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείροντος αὐτὸν ἄφωνος. Σιγᾷ γὰρ, κἂν, ὡς εἰκὸς, λύπη παραψαύουσα τῶν δερμάτων ἡ μάχαιρα. Οὕτω καὶ Χριστὸς λοιδορούμενος οὐκ ἀντελοιδόρει. Πάσχων οὐκ ἠπείλει· παρεδίδου δὲ τῷ κρίνοντι δικαίως. Ἀληθὲς οὖν ἄρα τό· Ἐν τῇ ταπεινώσει ἡ κρίσις αὐτοῦ ἦρται. Ὡς κατ' εὐτελοῦς γὰρ προχείρως τὴν ψῆφον ἐξήνεγκαν. Τὴν οὖν παράνομον καὶ ἄδικον κρίσιν ἐπ' αὐτοῦ γενομένην δηλοῖ. Εἰ δὲ καὶ ταπεινῶς, φησὶν, ἐκρίνετο, Θεὸς κατὰ φύσιν ἐτύγχανεν. Ὅθεν ἐπάγει· Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; Ἐφ' ἑκατέρας δὲ γεννήσεως τὸ ἄπορον ὁμοίως ἀκολουθεῖ. Πῶς μὲν Θεὸς, πῶς δὲ Παρθένος γεννᾷ. Τοσοῦτον γὰρ μόνον ἐγνώκαμεν. Πὴ μὲν, ὅτι Θεὸς ἐκ Θεοῦ, φῶς ἐκ φωτός· πὴ δὲ, ὅτι \"Πνεῦμα ἅγιον ἐπελεύσεται ἐπί σε, καὶ δύναμις\" Ὑψίστου ἐπισκιάσει σοι. Ἐφ' ἑκατέρου δὲ τὸ, ἡ γέννησις; ἀδιήγητον· ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. Τοῦτ' ἔστιν ὑψηλότερα τῶν ἐπὶ γῆς ἡ πολιτεία, καὶ ὁ κατὰ σάρκα βίος αὐτοῦ.","english":"He obeyed. But to whom was he brought, if not to Pilate? And he was silent while false testimony was being given. For he knew that a defense would accomplish nothing (for he was being judged among enemies) but would kindle their anger more savagely, since he was saying that he himself was the Son of God, and Savior and Redeemer of all. Nevertheless he did not make their sin without excuse, when he said to Caiaphas who was adjuring him: \"From now on you will see the Son of Man seated at the right hand of power\"; and when he said to Pilate, who was asking whether he was king of Israel: \"You have said it.\" Therefore, raging against them, he handed himself over to be scourged. Whence he added: \"As a sheep he was led to the slaughter, and as a lamb before its shearer is silent.\" For he is silent, even though, as is likely, the knife, touching the skin, brings grief. Thus also Christ, when reviled, did not revile in return. Suffering, he did not threaten; but he was handing himself over to the one who judges justly. True, then, is the saying: \"In his humiliation his judgment was taken away.\" For they brought forth their verdict against a worthless man readily. He makes clear, then, the lawless and unjust judgment that took place against him. But even if, he says, he was judged in a lowly manner, he was God by nature. Whence he adds: \"Who will declare his generation?\" For in the case of both births, the perplexity follows alike: how God, and how a virgin, gives birth. For this much only have we known: on the one hand, that God is from God, light from light; on the other, that \"the Holy Spirit will come upon you, and the power of the Most High will overshadow you.\" In the case of each, the question \"How is he born?\" is beyond narration; because his life is taken away from the earth. That is, his conduct was higher than the things on earth, and his life according to the flesh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":622,"ref":"p622","source":"Μόνος γὰρ ἁμαρτίαν οὐκ ἐποίησεν. Καὶ ἄλλως δὲ, ὑπὲρ πᾶν γενητὸν ἡ ὕπαρξίς ἐστι τοῦ Μονογενοῦς. Ὁ δὲ Σύμμαχος ἐξέδωκεν· Ἀπετμήθηγὰρ ἐκ γῆς ζώντων, καὶ διὰ τὴν ἀδικίαν τοῦ λαοῦ μου πληγὴ αὐτοῖς. Ὁ δὲ Θεοδοτίων· Ὅτι ἀπετμήθη ἀπὸ γῆς ζώντων, ἀπὸ ἀθεσίας τοῦ λαοῦ μου ἥψατο αὐτῶν. Μᾶλλον γὰρ αὐτῶν καθήψατο, καὶ πληγὴ αὐτοῖς μεγίστη γέγονεν ὁ αὐτοῦ θάνατος. Τινὲς δὲ τὸ, αἴρεται ἀπὸ τῆς γῆς, φασὶ τὴν μετὰ τὴν ἀνάστασιν αὐτοῦ δόξαν δηλοῦν· θεϊκὴν γὰρ ἀξίαν ἡ τῶν οἰκονομηθέντων ὑπέδειξε πεῖρα, αὐτοῦ μὲν θανάτου ὑποβαλλομένου, πάντων δὲ εἰς ἀφθαρσίαν αὐτοῦ χάριτι ζωοποιουμένων, καὶ πίστει λυτρουμένων. Ἀλλὰ πῶς ὁ μὴ εἰδὼς ἁμαρτίαν ὑπὸ ψήφῳ κατέστη θανατικῇ; φησὶν ὁ Πατήρ· Ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ μου ἤχθη εἰς θάνατον, ἢ ὅτι ὑπὲρ τῶν ἀνομιῶν αὐτοῦ, ἢ ὅτι παρανομοῦντες αὐτὸν ἀπέκτειναν. Ἀντὶ δὲ τοῦ, δώσω τοὺς πονηροὺς, ὁ Σύμμαχος, καὶ δώσει τοὺς ἀσεβεῖς, φησί. Τίς δὲ δώσει, ἢ ὁ τῶν ὅλων κριτής; λέγει δὲ τοὺς τὰ εἰρημένα ποιήσαντας. Ῥωμαίοις γὰρ παρεδόθησαν. Καὶ τοὺς πάλαι δὲ πλουσίους, ἐν οἷς ἐπλεονέκτουν προτερήμασι, παραδώσειν φησὶν ἀντὶ τοῦ θανάτου αὐτοῦ. Λέγει δὲ τοὺς ἐν γνώσει νομικῇ, καὶ ἱερατικῇ, καὶ βασιλικῇ τετιμημένους ἀξίᾳ· οὗτοι γὰρ πρὸς τῷ ἀποκτεῖναι, καὶ ἀργύρια δεδώκασιν ἱκανὰ, κρύψαι βουλόμενοι τὴν ἀνάστασιν. Καὶ κατὰ τοῦτο οὖν πλουσίους αὐτοὺς καλεῖ· ἢ καὶ ὡς φιλαργύρους. Ἀπέκτειναν γὰρ Ἰησοῦν, ἵν' ἔχοιεν πλουτεῖν ἐκ τοῦ μὴ κρίνειν ὀρθῶς. Περὶ ὧν ἔλεγεν ὁ προφήτης·","english":"For he alone did not commit sin. And in another sense, the existence of the Only-Begotten is above every created thing. But Symmachus rendered it: For he was cut off from the land of the living, and because of the injustice of my people, a plague upon them. And Theodotion: Because he was cut off from the land of the living, from the lawlessness of my people it touched them. For rather it touched them, and his death became a very great plague to them. But some say that the phrase \"he is taken away from the earth\" signifies the glory after his resurrection; for the experience of the things dispensed in the economy demonstrated his divine worth, his death being subjected, while all were made alive to incorruption by his grace and redeemed by faith. But how was he who knew no sin brought under a death sentence? The Father says: From the lawless deeds of my people he was led to death, either because of their lawless deeds, or because they, acting lawlessly, killed him. And in place of \"I will give the wicked,\" Symmachus says, \"and he will give the ungodly.\" But who will give, if not the judge of all things? And he means those who did the things that were said. For they were handed over to the Romans. And the formerly rich, in the advantages in which they were preeminent, he says he will hand over in place of his death. And he means those honored with legal knowledge and priestly and royal dignity; for these, in addition to killing him, also gave sufficient silver, wishing to conceal the resurrection. And in this respect, then, he calls them rich; or also as lovers of money. For they killed Jesus so that they might be rich from not judging rightly. Concerning whom the prophet was saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":623,"ref":"p623","source":"\"Κοινωνοὶ κλεπτῶν, ἀγαπῶντες δῶρα, διώκοντες ἀνταπόδομα.\" Ἐνενόουν δὲ καὶ ὅτι παυσαμένης τῆς ἐν νόμῳ λατρείας, οὐχ ἕξουσι τὰς κατὰ νόμον προσαγομένας αὐτοῖς ἀπαρχὰς, οὓς καὶ ἐταλάνιζεν λέγων, ὅτι \"Ἀποδεκατοῦτε τὸ ἡδύοσμον καὶ τὸ ἄνηθον, καὶ τὸ κύμινον, καὶ ἀφήκατε τὰ βαρύτερα τοῦ νόμου, τὴν κρίσιν, καὶ τὸ ἔλεος, καὶ τὴν πίστιν.\" Τὸ δὲ δίκαιον τῆς αὐτῶν δηλοῖ κατακρίσεως τὸ, ὅτι ἀνομίαν οὐκ ἐποίησεν, ἐπαγόμενον. Ἀδίκως γὰρ ἀποκτείναντες, δικαίως αὐτοὶ κατακέκρινται. Ἀξιόπιστος δὲ μάρτυς ὁ Πατὴρ, ἀναμάρτητον εἰπὼν τὸν Υἱόν. Κατεψεύσαντο ἄρα ποτὲ μὲν λέγοντες, ὅτι \"Οὗτος ἀνασείει τὸν λαὸν, καὶ κωλύει Καίσαρι διδόναι φόρους,\" ποτὲ δέ· \"Εἰμὴ ἦν οὗτος κακοποιών, οὐκ ἄν σοι παρεδώκαμεν αὐτόν.\" Ὁ γὰρ Πατὴρ οὕτω τὸ ἀναμάρτητον ἔργῳ τε καὶ λόγῳ μεμαρτύρηκεν. Τοῦτο δὲ κατὰ τὸ ἀνθρώπινον. Ἡ γὰρ θεία φύσις ἐστὶν ἀναλλοίωτος.\n\nἈνθρώπων δὲ οὐδεὶς πλὴν αὐτοῦ καθαρὸς ἀπὸ ῥύπου. Οὐκοῦν ὑπὲρ ἁπάντων αὐτὸς ἀπέθανεν, ἵνα περιέλῃ τὴν ἁμαρτίαν τοῦ κόσμου. Διὸ καὶ ἔκρινεν ὁ Πατὴρ αὐτοῦ καθαρίσαι αὐτὸν τῆς πληγῆς· τοῦτ' ἔστι τοῦ ἐπενεχθέντος αὐτῷ πάθους. Ἀνέστη γὰρ πατήσας τὸν θάνατον. Τινὲς δέ φασιν, ὅτι δι' ὧν ὁ Πατὴρ ἀπῄτησε δίκας ὑπὲρ αὐτοῦ, τὸ μὴ δικαίως αὐτὸν πεπονθέναι παρέστησεν, καὶ καθαρὸν αὐτὸν τῆς ἐπὶ δικαίᾳ κατακρίσει πεποίηκεν ὑποψίας. Τινὲς δὲ οὕτως εἰρήκασιν. Ὥσπερ τὰ ἡμῖν χρεωστούμενα πάθη αὐτὸς ἀναδεξάμενος οἰκειώσατο· οὔτω καὶ τὴν ἐκ πίστεως γενομένην ἡμῖν κάθαρσιν αὐτὸν δεδέχθαι φησίν. Ἐὰν δῶτε περὶ ἁμαρτίας, ἡ ψυχὴ ὑμῶν ὄψεται σπέρμα μακρόβιον.","english":"Companions of thieves, loving gifts, pursuing repayment.\" And they understood also that, when the worship according to the law had ceased, they would not have the first-fruits brought to them according to the law—those whom he also pitied, saying, \"You tithe mint and dill and cumin, and you have neglected the weightier matters of the law: justice, and mercy, and faith.\" And the justice of their condemnation is shown by the clause that follows, \"He committed no lawlessness.\" For having killed him unjustly, they themselves have been justly condemned. And the Father is a trustworthy witness, having declared the Son sinless. So then they lied at one time when they said, \"This man stirs up the people and forbids giving tribute to Caesar,\" and at another time, \"If this man were not an evildoer, we would not have handed him over to you.\" For the Father has thus testified to his sinlessness both by deed and by word. And this is said in a human sense; for the divine nature is unchangeable.\n\nBut no man except him is clean from defilement. Therefore he died for all, in order to take away the sin of the world. For this reason the Father also judged to cleanse him from the blow—that is, from the suffering brought upon him. For he rose again, having trampled death. But some say that, by the penalties which the Father exacted on his behalf, he showed that he had not suffered unjustly, and made him clean from the suspicion of having been condemned on a just charge. But some have spoken thus: just as he took upon himself and made his own the passions owed by us, so also he says that he received the cleansing that comes to us through faith. \"If you give an offering for sin, your soul shall see a long-lived seed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":624,"ref":"p624","source":"Καίπερ δὲ τοιαῦτα πλημμελησάντων ὑμῶν, ἐάν τις ἐθελήσῃ θυσίαν ἀνενεγκεῖν ὑπὲρ τῆς αὐτοῦ ἀμαρτίας, τοῦτ' ἔστι μετανοεῖν ἐφ' οἷς ἐπλημμέλησεν, ἐκφεύξεται τὸ, Δώσω τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ, καὶ τοὺς πλουσίους ἀντὶ τοῦ θανάτου αὐτοῦ. Καὶ ὄψεται τὸ μακρόβιον σπέρμα, περὶ οὗ ἔλεγεν ἐν παραβολαῖς· \"Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι.\" Καὶ πάλιν· \"Ὁμοία ἐστὶν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ σπείροντι καλὸν σπέρμα ἐν τῷ ἰδίῳ ἀγρῷ.\" Ἤγουν τὴν αἰώνιον ζωὴν οὕτως ἐκάλεσε. Πρὸς δὲ τὰ ἔθνη τινὲς εἰρῆσθαι τοῦτό φασιν, ὡς Τοσαῦτα παθόντος ὑπὲρ ὑμῶν, ἐὰν καὶ ὑμεῖς πιστεύσητε, τὰς ἁμαρτίας ὑμῶν ἐξομολογούμενοι, κοινωνοὶ τῶν αἰωνίων ἀγαθῶν καταστήσεσθε. Δίδωσι δὲ περὶ ἀμαρτίας πᾶς, περὶ οὗ φησιν· \"Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀρνησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μου·\" ποῖον ἦν ὁ λέγων, \"Χριστῷ συνεσταύρωμαι, ζῶ δὲ οὐκέτι ἐγώ. Ζῇ δὲ ἐν ἐμοὶ Χριστός;\" Οὐ τοιοῦτος δὲ ὁ ἀγαπῶν πατέρα ἢ μητέρα ὑπὲρ αὐτόν. Φησὶ γὰρ, ὡς \"Οὐκ ἔστιν μου ἄξιος.\" Τὸ οὖν ἀγαπῆσαι Χριστὸν ἐξ ὅλης καρδίας καὶ ψυχῆς, τὸ δοῦναί ἐστι περὶ ἁμαρτίας. Τινὲς δὲ τὸ ῥητὸν οὕτως ἐκθέμενοι· Ἐὰν θῇ περὶ πλημμελείας, ψυχὴ αὐτοῦ ὄψεται σπέρμα μηκύνον, Ἡμέρα, ἐπήνεγκαν, ἡ μετὰ τὸ πάθος, παιδοποιία πνευματικὴ τῆς εἰς αἰῶνα ἐνούσης ἀδιηγήτου γενεᾶς, κατ' ἐπαγγελίαν τὴν πρὸς Ἀβραὰμ θεϊκῇ δυνάμει πληρουμένην μετὰ τὴν λύσιν τῆς φθοροποιοῦ ἁμαρτίας, καὶ τὴν ἄνοδον τοῦ λυτρωτοῦ. Ἀντὶ δὲ τοῦ, Καὶ βούλεται Κύριος ἀφελεῖν ἀπὸ τοῦ πόνου τῆς ψυχῆς αὐτοῦ, ὁ Σύμμαχος·","english":"Even though you have sinned in such ways, if anyone wishes to bring a sacrifice for his own sin—that is, to repent of the things in which he sinned—he will escape the words, \"I will give the wicked in place of his burial, and the rich in place of his death.\" And he will see the long-lived seed, about which he spoke in parables: \"The sower went out to sow.\" And again: \"The kingdom of heaven is like a man sowing good seed in his own field.\" That is, he called eternal life by this name. But some say this was spoken to the nations, as if to say: Since he has suffered so much for you, if you also believe, confessing your sins, you will be made partakers of eternal goods. Everyone gives for sin, about whom he says: \"If anyone wishes to come after me, let him deny himself, and take up his cross, and follow me\"—what kind of person was the one who said, \"I have been crucified with Christ, and I no longer live, but Christ lives in me\"? But the one who loves father or mother more than him is not such a person. For he says, \"He is not worthy of me.\" Therefore, to love Christ with all one's heart and soul is to give for sin. But some, setting out the passage thus: \"If he lays down for transgression, his soul will see a seed that lengthens,\" have added: The day after the passion, the spiritual child-bearing of the indescribable race that endures forever, fulfilled according to the promise to Abraham by divine power after the dissolution of corrupting sin and the ascent of the Redeemer. And in place of \"And the Lord wishes to remove from the pain of his soul,\" Symmachus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":625,"ref":"p625","source":"Καὶ θέλημα Κυρίου, φησὶν, ἐν χειρὶ αὐτοῦ εὐοδωθήσεται· ὅπερ ἐπὶ μόνου τοῦ Σωτῆρος ἁρμόττει. Διαπαντὸς γὰρ τὸ θέλημα τοῦ Πατέρος ἐν τῇ χειρὶ αὐτοῦ κατευοδοῦτο. Ἔδωκε δὲ αὐτῷ καὶ φῶς εἰς τὸ φωτίζεσθαι τοὺς δι' αὐτοῦ δικαιουμένους, καὶ σύνεσιν. Ἐπανεπαύσατο γὰρ ἐπ' αὐτὸν πνεῦμα σοφίας καὶ συνέσεως εἰς τὸ συνετοὺς ἀπεργάζεσθαι, καὶ δικαιοῦν τοὺς ἀξίους τοῦ δικαιοῦσθαι. Τινὲς δὲ οὕτω φασί· Βούλεται Κύριος τὴν ἐπὶ τῷ σταυρῷ λύπην μεταστῆσαι εἰς χαρὰν, διὰ τοῦ δεῖξαι αὐτῷ μεταποιηθέντας εἰς φῶς τούς ποτε σκότος καὶ πεπλανημένους, περὶ ὧν ὁ Παῦλός φησιν· \"Οἱ ποτὲ σκότος, νυνὶ δὲ φῶς ἐν Κυρίῳ.\" Καὶ πλαττομένους τῇ συνέσει· τοῦτ' ἔστι μεταμορφουμένους ἀπὸ δόξης εἰς δόξαν. Πρὸς δὲ τὸν μὴ τοιοῦτον Ἱερεμίας φησίν· \"Ἰδοὺ οὐκ εἰσὶν οἱ ὀφθαλμοί σου, οὐδὲ ἡ καρδία σου καλή.\" Ὁ δὲ ἐπιστεύων εἰς τὸν Χριστὸν, εἰς τὸ θεῖον αὐτοῦ μεταπλάττεται κάλλος, ὁποῖόν ἐστι τό· \"Τεκνία, οὓς πάλιν ὠδίνω, μέχρι μορφωθῇ Χριστὸς ἐν ὑμῖν. Οὓς γὰρ ἔγνω, φησὶ, καὶ προώρισεν συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὑτοῦ, τούτους καὶ ἐκάλεσεν.\" Κτίσαι δὲ λέγεται Θεὸς καὶ τοὺς δύο λαοὺς εἰς ἕνα καινὸν ἄνθρωπον, δηλαδὴ μεταπλάσας αὐτούς. Ἐπειδὴ γὰρ κέρδος ἴδιον ὁ Μονογενὴς τὴν ἡμετέραν τίθεται σωτηρίαν, ὑπὲρ ὧν ἔπαθε σῶμα λαβὼν, ἀναγκαίως ὁ Πατὴρ τὴν ἡμετέραν ἴασιν, ἀφαίρεσιν πόνου φησὶ τοῦ Χριστοῦ, καὶ φῶς αὐτοῦ τὸν ἡμέτερον φωτισμὸν, ἀμειβομένων ἐπὶ τὸ κρεῖττον ἡμῶν καὶ μεταπλαττομένων τῇ τοῦ Θεοῦ συνέσει. Τούτοις ἐπάγει· Δικαιῶσαι δίκαιον εὖ δουλεύοντα πολλοῖς.","english":"And the will of the Lord, he says, shall be prospered in his hand; which fits only the Savior. For continually the will of the Father was prospered in his hand. And he gave him also light, so that those who are justified through him might be enlightened, and understanding. For the spirit of wisdom and understanding rested upon him, so as to make them understanding and to justify those worthy of being justified. But some say thus: The Lord wishes to change the grief upon the cross into joy, by showing him those once darkness and led astray transformed into light, concerning whom Paul says: \"Who once were darkness, but now are light in the Lord.\" And being molded by understanding; that is, being transformed from glory to glory. But to the one who is not such, Jeremiah says: \"Behold, your eyes are not, nor is your heart, good.\" But he who believes in Christ is remolded into his divine beauty, such as this is: \"Little children, for whom I am again in travail until Christ is formed in you. For those whom he foreknew, he says, he also predestined to be conformed to the image of his Son, these he also called.\" And God is said to have created both peoples into one new man, that is, having remolded them. For since the Only-Begotten counts our salvation as his own gain, having taken a body for the sake of those things which he suffered, necessarily the Father calls our healing a removal of the pain of Christ, and our enlightenment his light, as we are repaid with better things and remolded by the understanding of God. To these things he adds: To justify the righteous one who serves well for many.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":626,"ref":"p626","source":"Οὐ γὰρ ἦλθε Χριστὸς διακονηθῆναι, καθά φησιν αὐτὸς, διακονῆσαι δὲ μᾶλλον τὴν τῆς ἐνανθρωπήσεως οἰκονομίαν. Πάντα δὲ πράτ τοντος αὐτοῦ καθ' ὑπακοὴν πατρικὴν, ἀκόλουθον ἦν καὶ τὸ λεντίῳ ζωσάμενον, ὕδωρ εἰς τὸν νιπτῆρα βαλεῖν, καὶ τὴν πρὸς ἅπαντας\n\nδουλείαν ἀναδέξασθαι. Τοιγαροῦν καὶ Παῦλος διάκονον τὴν οἰκονομίαν καλεῖ λέγων· \"Εἰ γὰρ τῇ διακονίᾳ τῆς κατακρίσεως, δόξα, πολλῷ μᾶλλον διαφέρει ἡ διακονία τῆς δικαιοσύνης ἐν δόξῃ.\" Δικαιοῦται δὲ πάλιν, ἡμῶν ἢ δικαιουμένων, ἢ τῶν ἀνελόντων αὐτὸν ἠνδραποδισμένων εἰς ἔνδειξιν τῆς ἀδίκου κατ' αὐτοῦ κατακρίσεως. Τίνες δὲ οἱ δικαιούμενοι δι' αὐτοῦ ἐπενήνοχε λέγων· Καὶ τὰς ἁμαρτίας αὐτῶν αὐτὸς ἀνοίσει· ἢ κατὰ Σύμμαχον, Καὶ τὰς ἀσεβείας αὐτῶν αὐτὸς ὑπενέγκει. Εἰς ἑαυτὸν γὰρ ἀναλαβὼν ἀπέδυσεν ἡμᾶς τὸν τῆς ἁμαρτίας χιτῶνα· διὸ καὶ, Δεδούλευκε πολλοῖς, τοῦτ' ἔστι τοῖς ἔθνεσιν. Ἓν γὰρ ἦν ἔθνος Ἰσραήλ· οἱ δὲ ἐξ ἐθνῶν μυριοπλάσιοι, οὓς καὶ κληρονομεῖ κλῆρον ποιησάμενος ἴδιον, καὶ λέγων· \"Κύριος εἶπεν πρός με· Υἱός μου εἶ σύ. Ἐγὼ σήμερον γεγέννηκά σε. Αἴτησαι παρ' ἐμοῦ καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς.\" Τῶν δὲ ἰσχυρῶν ἐμέρισε σκύλα· δηλαδὴ τῶν ἀντικειμένων δυνάμεων ἐξαρπάσας, καὶ ἴδια σκύλα τοὺς ὑπ' ἐκείνων ἠνδραποδισμένους πεποιηκώς· ἅπερ σκύλα τοῖς ἑαυτοῦ διένειμε μαθηταῖς διαφόρους ἐξ αὐτῶν συστησάμενος Ἐκκλησίας. Διὸ προὔ λεγεν·","english":"For Christ did not come to be served, as he himself says, but rather to serve the economy of the incarnation. And since he did all things in obedience to the Father, it followed that he also, girding himself with a towel, put water into the basin, and undertook servitude toward all. Therefore Paul too calls the economy a ministry, saying: \"For if the ministry of condemnation has glory, much more does the ministry of righteousness abound in glory.\" And again he is justified, either when we are justified, or when those who put him to death have been enslaved, as a demonstration of the unjust condemnation against him. And who are those justified through him, he has set forth, saying: \"And he himself shall bear their sins\"; or according to Symmachus, \"And he himself shall endure their impieties.\" For taking them upon himself, he stripped us of the garment of sin; therefore also, \"He has served many,\" that is, the nations. For Israel was one nation; but those from the nations are ten thousand times more, whom he also inherits, having made them his own inheritance, and saying: \"The Lord said to me: You are my Son. Today I have begotten you. Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession.\" And he divided the spoils of the strong—clearly, snatching them from the opposing powers, and making those enslaved by them his own spoils; which spoils he distributed to his own disciples, having established from them various churches. Therefore he said beforehand:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":627,"ref":"p627","source":"\"Εὐφρανθήσεται ἐνώπιόν σου, ὡς οἱ εὐφραινόμενοι ἐν ἀμητῷ, καὶ ὃν τρόπον οἱ διαιρούμενοι σκύλα.\" Δυνατὸς δὲ ταῦτα ποιεῖν, ἀνθ' ὧν παρεδόθη εἰς θάνατον, μισθὸν ὥσπερ λαβὼν παρὰ τοῦ Πατέρος, τὸ σώζειν καὶ κληρονομεῖν τοὺς ἀπολλυμένους. Διὰ γὰρ τὸ παθεῖν, ἀνίστησι μὲν σὺν ἑαυτῷ τοὺς οἰκείους, κατακρατεῖ δὲ τῶν ἀλλοτρίων, τοὺς μὲν συμπάσχοντας συνανιστὰς, τοὺς δὲ ἐπαναστάντας ταπεινῶν. Τινὲς δὲ ἰσχυροὺς τοὺς ἀποστόλους εἰρήκασι, καὶ τοὺς καθάπαξ ἐν Χριστῷ δυνατοὺς, οἷς ἅτε νενικηκόσι τὸν Σατανᾶν διαδίδωσι σκύλα, τῶν πνευματικῶν χαρισμάτων τὰς χορηγίας. Ὧ μὲν γὰρ δίδοται [διὰ] τοῦ Πνεύματος λόγος σοφίας, ἄλλῳ λόγος γνώσεως, καὶ τὰ τούτοις ἀδελφά. Πῶς δὲ μετὰ ἀνόμων ἐλογίσθη, ἀλλ' ἢ συσταυρουμένων αὐτῷ τῶν λῃστῶν, ὃ δὴ καὶ Μάρκος ἐπισημαίνεται; ΚΕΦΑΛ. ΝΔʹ. αʹιζʹ. Εὐφράνθητι, στεῖρα ἡ οὐ τίκτουσα. Ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα, ὅτι πολλὰ τὰ τέκνα τῆς ἐρήμου μᾶλλον, ἢ τῆς ἐχούσης τὸν ἄνδρα. Εἷπε γὰρ Κύριος· Πλάτυνον τὸν τόπον τῆς σκηνῆς σου, καὶ τὰς δέρεις τῶν αὐλαιῶν σου πῆξον, μὴ φείσῃ· μάκρυνον τὰ σχοινίσματά σου, καὶ τοὺς πασσάλους σου κατίσχυσον ἔτι εἰς τὰ δεξιὰ, καὶ τὰ ἀριστερὰ ἐκπέτασον, καὶ τὸ σπέρμα σου ἔθνη κληρονομήσει, καὶ πόλεις ἠρημωμένας κατοικιεῖσ9, κ.τ.λ. Εἰπὼν τοῦ Σωτῆρος τὴν γένεσιν, καὶ τὸν βίον, καὶ τοῦ θανάτου τὴν αἰτίαν, ὅτι τε κληρονομήσει πολλοὺς, πρὸς αὐτοὺς τούτους ἀκολούθως τὸν λόγον μετήνεγκε, καὶ τὴν ἐξ αὐτῶν Ἐκκλησίαν πάλαι οὖσαν ἄγονόν τε καὶ ἔρημον, ὁποῖαι ἦσαν τῶν ἐθνικῶν αἱ ψυχαί.","english":"They shall rejoice before you, as those who rejoice at the harvest, and in the manner of those dividing the spoils. And he is mighty to do these things, in return for which he was delivered over to death, receiving as it were a reward from the Father—namely, to save and to inherit those who are perishing. For because he suffered, he raises up with himself his own, and he prevails over those who are not his own: those who suffer with him he raises together with himself, but those who rise up against him he humbles. Some have called the apostles mighty, and those who are once for all powerful in Christ, to whom, as to those who have conquered Satan, he distributes spoils—the provisions of spiritual gifts. For to one is given through the Spirit the word of wisdom, to another the word of knowledge, and the things akin to these. But how was he reckoned with the lawless, except that the robbers were crucified together with him, which indeed Mark also notes? CHAPTER 54, 1. Rejoice, O barren woman who does not bear. Break forth and cry out, you who do not travail, for many are the children of the desolate more than of her who has a husband. For the Lord said: Enlarge the place of your tent, and fix the skins of your curtains, do not spare; lengthen your cords, and strengthen your pegs; still to the right and to the left spread out, and your seed shall inherit nations, and you shall inhabit desolate cities, etc. Having spoken of the Savior's generation, and his life, and the cause of his death, and that he will inherit many, he has accordingly transferred his discourse to these very people, and to the Church that came from them, which was formerly barren and desolate, such as were the souls of the Gentiles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":628,"ref":"p628","source":"Οὐ γὰρ εἶχεν αὐτῶν τινα δι' ἀρετῆς καὶ θεοσεβείας καταταττόμενον εἰς τέκνα Θεοῦ. Ἦσαν γὰρ ἄθεοι, καὶ ἐλπίδα μὴ ἔχοντες, κατὰ τὴν Παύλου φωνήν. Νῦν δὲ ὡς δεξαμένῃ σπόρον, καὶ μελλούσῃ τεκεῖν, βοᾷν ἐγκελεύεται, καθὰ ταῖς κυούσαις αἱ μαῖαι πρὸς τὸ ῥᾳδίως τεκεῖν εὐρυνομένων τῶν πόρων. Ἀντὶ δὲ τοῦ ῥῆξον καὶ βόησον, Σύμμαχος μὲν κελάδει αἴνεσιν εἴρηκεν. Ὁ δὲ Ἀκύλας, ἱλάρυνον ἐν ἀγαλλιάσει καὶ χρεμέτισον. Ὁ δὲ Θεοδοτίων, Ῥῆξον εὐφροσύνην καὶ τέρπου. Ἀντὶ δὲ τοῦ ἐρήμου ἠφανισμένης ἔφησε Σύμμαχος· Ἦν γὰρ ἠφανισμένη καὶ ἔρημος, μήπω τὸν ἐπουράνιον κεκτημένη Νυμφίον. Τὴν δὲ τῆς εὐφροσύνης αἰτίαν, τὴν πολυγονίαν λέγει τὴν μέλλουσαν, δι' ἧς ἤμελλε νικᾷν τὴν Ἰουδαίων Συναγωγὴν, ἐκ πάντων οὖσα τῶν ἐθνῶν, τὴν ἐξ ἑνὸς ἔθνους συνισταμένην. Ἣν διὰ Μωσέως πρὸς οἰκειότητα πνευματικὴν ὁ Θεὸς προσηγάγετο, καὶ πολλῶν ἀπέφηνε τέκνων μητέρα. Ἀλλ' ἠτεκνώθη διὰ Χριστὸν, καίτοι, κατὰ τὸν Ἱερεμίαν, ἐν τέκνοις οὖσα πολλή. Καὶ βιβλίον ἀποστασίου δέδωκε τῷ Θεῷ θαυμάζοντι· \"Πῶς ἐγένετο πόρνη πόλις πιστὴ Σιών;\" Αὐτὸς γὰρ οὐ δέδωκεν εἰπών· \"Ποῖον τοῦτο βιβλίον ἀποστασίου τῆς μητέρος ἡμῶν; Ὧ ἐξαπέστειλα αὐτήν; Ἀλλ'","english":"For it had no one among them who was ranked as a child of God through virtue and piety. For they were godless and without hope, according to the voice of Paul. But now, as to one who has received seed and is about to give birth, he commands her to cry out, just as midwives [urge] women in labor, when the passages are widened for an easy delivery. Instead of \"Break forth and cry out,\" Symmachus has said \"Resound with praise.\" But Aquila: \"Make merry in exultation and neigh.\" But Theodotion: \"Break forth in gladness and delight.\" Instead of \"of the deserted one that has been made desolate,\" Symmachus said: For she was made desolate and deserted, not yet having acquired the heavenly Bridegroom. And the cause of the gladness, he says, is the future fruitfulness, through which she was going to conquer the Synagogue of the Jews, being from all the nations, [she] who was constituted from one nation. Which God through Moses brought near to spiritual kinship, and made the mother of many children. But she was made childless through Christ, although, according to Jeremiah, she was [once] great among children. And he has given a bill of divorce to God, who marvels: \"How has the faithful city Zion become a harlot?\" For he himself did not give it, saying: \"What is this bill of divorce of your mother, by which I sent her away? But","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":629,"ref":"p629","source":"ἑαυτῇ, φησὶ, γέγονεν αἰτία· Διότι ἦλθον, καὶ οὐκ ἦν ἄνθρωπος· ἐκάλεσα καὶ οὐκ ἦν ὁ ὑπακούων.\" Καὶ ἀλλαχοῦ δέ φησιν· \"Οὐχ ὡς οἰκεῖόν με ἐκάλεσας, οὐδ' ὡς Πατέρα καὶ ἀρχηγὸν τῆς παρθενίας σου.\" Καὶ πάλιν· \"Θυγάτηρ τῆς μητέρος σου εἶ συγκαταλιποῦσα τὸν ἄνδρα αὐτῆς.\" Ἔρημον δὲ τὴν χήραν κατ' ἔθος καλεῖ Γραφικόν. Τὸν γὰρ τῶν ἀγαθῶν σπορέα Λόγον οὐκ εἶχεν· ὃν δεξαμένη Νυμφίον τὴν ἑτέραν τῷ τίκτειν παρέδραμεν, ὡς πλείστου δεῖσθαι πλάτους πρὸς τὴν τῶν τέκνων ὑποδοχὴν, εἰς εἰκόνα τούτου παρειλημμένης τῆς παρὰ Μωσεῖ σκηνῆς Ταῖς γὰρ αὐταῖς ἐχρήσατο λέξεσιν, ὁμοῦ καὶ τὸ τῆς Ἐκκλησίας ἀσάλευτον διὰ τῶν πασσάλων δηλῶν. Τύπον γὰρ ταύτης ἐκείνη κατέγραφεν, εἰ καὶ μέτροις ἄγαν ἐλάττοσι. Διὸ καὶ καθ' ἕκαστον κλίμα περικειμένας εἶχεν αὐλὰς μακρὰς ὁμοῦ καὶ πλατείας. Ἀλλὰ τί ταῦτα, καὶ τοῦ νεὼ τὰ μέτρα πρὸς τὰ πλήθη καὶ μεγέθη, καὶ κάλλη τῶν πανταχοῦ καθιδρυμένων Ἐκκλησιῶν μιᾶς τῆς ἐκ πασῶν ὑπαρχούσης καθολικῆς; Πρὸς ἣν ἐπιφέρει, Καὶ τὸ σπέρμα σου κληρονομήσει ἔθνη. Τοῦτο δὲ τὸν εὐαγγελικὸν λόγον δηλοῖ, περὶ οὗ φησιν· \"Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι.\" Καὶ οὐχὶ καλὸν σπέρμα ἔσπειρας ἐν τῷ σῷ ἀγρῷ, ἐξ οὗ πλείστων ἁγίων γέγονε μήτηρ; Ἐξ ὧν ἐθνῶν ἄρχοντας καθηγεῖσθαι συνέβαινεν τὸν τῶν προσιόντων μυσταγωγοῦντας λαὸν, οἷς καὶ εἰς αἰῶνα τὸν μέλλοντα καθηγεῖσθαι Χριστὸς ἐπηγγέλλετο, τῷ μὲν πέντε, τῷ δὲ δέκα πόλεων πρὸς τὴν τῶν ταλάντων διανομήν. Οἳ καί φασιν εὐφραινόμενοι· \"Ὑπέταξε λαοὺς ἡμῖν, καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν.","english":"She has become the cause to herself, he says: \"Because I came, and there was no man; I called, and there was none who obeyed.\" And elsewhere he says: \"You did not call me as one of your own, nor as a Father and leader of your virginity.\" And again: \"You are a daughter of your mother, who abandoned her husband.\" And by custom of Scripture he calls the widow desolate. For she did not have the Word, the sower of good things; receiving him as Bridegroom, she ran past the other in bearing, so as to need the greatest breadth for the reception of children, the tabernacle of Moses having been taken as an image of this. For it used the same expressions, at once making clear the unshakability of the Church through the tent-pegs. For that tabernacle sketched a type of her, even if in exceedingly smaller measures. Therefore in each region it had courts set around, long and broad alike. But what are these things, and the measures of the temple, compared to the multitudes and magnitudes and beauties of the Churches established everywhere, while the catholic Church is one of all? To which he adds: And your seed will inherit nations. And this makes clear the evangelical word, about which he says: \"The sower went out to sow.\" And did you not sow good seed in your field, from which she has become the mother of very many saints? From which nations it happened that rulers were set over them, initiating the people of those who come. To whom Christ also promised to be a leader into the age to come, to one five cities, to another ten, for the distribution of the talents. And they say with rejoicing: \"He subjected peoples to us, and nations under our feet.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":630,"ref":"p630","source":"Ἐξελέξατο ἡμῖν τὴν κληρονομίαν ἑαυτοῦ.\" Χριστοῦ μὲν γὰρ μόνου κλῆρος τὸ καθηγεῖσθαι λαῶν. Διὸ κελεύει μηδενὶ λέγειν Ῥαββί. \"Εἷς γάρ ἐστι, φησὶν, ὑμῶν καθηγητὴς ὁ Χριστός.\" Μετέδωκε δὲ τῆς ἀξίας τοῖς μαθηταῖς. Καὶ φῶς γὰρ ὑπάρχων ἀληθινὸν, φῶς καλεῖ τοὺς ἑαυτοῦ μαθητάς. Καὶ Υἱὸς ὢν κατὰ φύσιν, δέδωκεν ἐξουσίαν τοῖς πιστεύουσιν εἰς αὐτὸν Πατέρα καλεῖν τὸν Θεὸν τὸ τῆς υἱότητος αὐχοῦσιν ἀξίωμα, οἳ καὶ πόλεις ἠρημωμένας, ἤγουν ἠφανισμένας, κατὰ Σύμμαχον, κατοικιοῦσιν. λέγει δὲ τὰς ἐρήμους πάλαι Θεοῦ Ἐκκλησίας· ἤγουν φησὶν, ὅτι Τοσοῦτον ἔσται σου τὸ σπέρμα, ὡς μηδαμῶς αὐτοῖς τὰς πολυανθρώπους πόλεις ἀρκεῖν, δύνασθαι δὲ καὶ τὰς ἐρήμους πληροῦν· ἐφ' οἷς ὑπερορᾷν αὐτῇ τῆς παλαιᾶς αἰσχύνης παρακελεύεται, ὅτε ἄγονος ἦν καὶ χήρα τοῦ Λόγου Νυμφίου λέγων, ὅτι Κύριος τῶν δυνάμεών ἐστιν ὁ ποιῶν σε. Οὐ γὰρ ἐξ ἀνθρώπων, οὐδὲ δι' ἀνθρώπου συνέστη· δι' αὐτοῦ δὲ Κυρίου, ὃς καί φησιν· \"Ἐπὶ τὴν πέτραν οἰκοδομήσω μου τὴν Ἐκκλησίαν.\" Θεοῦ τοίνυν ὁ λόγος, τὸ ἀμνησίκακον δωρουμένου ἐπὶ τῇ πολυθέῳ καὶ ὀνείδους ἀξίᾳ πλάνῃ. Καθὼς γὰρ οἰκτείρει πατὴρ υἱοὺς, οἰκτείρησεν Κύριος τοὺς φοβουμένους αὐτόν. Καὶ καθ' ὅσον ἀπέχουσιν ἀνατολαὶ ἀπὸ δυσμῶν ἐμάκρυνεν ἀφ' ἡμῶν τὰς ἁμαρτίας ἡμῶν. Τὸν οὖν φόβον περιαιρεῖ τὸν ἐπὶ τοῖς ἁμαρτήμασιν. Ἦλθε γὰρ οὐ κρίνων, ἀλλὰ σώζων. \"Οὐ γὰρ ἀπέστειλε, φησὶν, ὁ Θεὸς τὸν Υἱὸν αὐτοῦ εἰς τὸν κόσμον, ἵνα κρίνῃ τὸν κόσμον, ἀλλ' ἵνα σωθῇ ὁ κόσμος δι' αὐτοῦ.\" Νικᾷ τοίνυν ἡ χάρις ἡ δικαιοῦσα τὸν ἀσεβῆ.","english":"He chose for us his own inheritance. For the lot of leading the peoples belongs to Christ alone. Therefore he commands that no one be called Rabbi. \"For one is your leader,\" he says, \"the Christ.\" And he shared this dignity with his disciples. For being the true light, he calls his own disciples light. And being Son by nature, he gave authority to those who believe in him to call God Father, boasting in the dignity of sonship, who also inhabit desolate cities, that is, cities that have been destroyed, according to Symmachus. And he calls the Churches of God that were formerly desolate; that is, he says, \"Your seed shall be so great that cities full of people will by no means suffice for them, but they will be able even to fill the desolate places\"; in these things he exhorts her to despise her former shame, when she was barren and a widow apart from the Word her Bridegroom, saying that the Lord of hosts is the one who made you. For it was not established by men, nor through a man, but through the Lord himself, who also says: \"Upon this rock I will build my Church.\" The word, then, is of God, who grants forgetfulness of wrongs in return for the polytheistic and shameful error. For just as a father has compassion on his sons, the Lord had compassion on those who fear him. And as far as the east is from the west, he has removed our sins far from us. He therefore takes away the fear that arises from sins. For he came not to judge but to save. \"For God,\" he says, \"did not send his Son into the world to judge the world, but that the world might be saved through him.\" Grace, then, which justifies the ungodly, prevails.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":631,"ref":"p631","source":"\"Θεὸς γὰρ, φησὶ Παῦλος, ὁ δικαιῶν, τίς ὁ κατακρίνων;\" Πῶς δὲ ποιεῖ αὐτὴν, ἀλλ' ἢ κτίζων εἰς συμμορφίαν αὐτοῦ διὰ τοῦ Πνεύματος; φησὶ γὰρ ἐν Ἰεζεκιήλ· \"Ἐκσπάσω τὴνκαρδίαν αὐτῶν τὴν λιθίνην ἐκ τῆς σαρκὸς αὐτῶν, καὶ δώσω αὐτοῖς καρδίαν σαρκίνην τοῦ εἰδέναι αὐτοὺς ἐμὲ, ὅτι ἐγώ εἰμι Κύριος.\" Ἔκτισε τοίνυν ὁ Χριστὸς τοὺς δύο λαοὺς εἰς ἕνα καινὸν ἅνθρωπον ἀνακαινούμενον κατ' εἰκόνα τοῦ Κτίσαντος αὐτόν. Ὡς ἂν δὲ μὴ ἀπιστηθῇ μετατυγχάνον τὸ πρᾶγμα, Κύριον ἑαυτὸν ἐκάλεσε δυνάμεων. Τίς δὲ ὁ τοῦ ἀνακτίζεσθαι καιρὸς, διεσάφησεν εἰπὼν, ὅτι Ὁ ῥυσάμενός σε αὐτὸς Θεὸς Ἰσραὴλ πάσῃ τῇ γῇ κληθήσεται· τοῦτ' ἔστιν, ὅτε Χριστὸς ἐβασίλευσεν ἐπὶ πάντα τὰ ἔθνη, κατὰ τό· \"Καὶ ἔσται Κύριος εἷς, καὶ τὸ ὄνομα αὐτοῦ ἓν, κυκλοῦν πᾶσαν τὴν γῆν.\" Πάλαι γὰρ ἧν κατὰ μόνην τὴν Ἰουδαίαν γνωστὸς ὁ Θεός· νῦν δὲ αὐτῷ κάμπτει πᾶν γόνυ, καὶ πᾶσα γλῶσσα ἐξομολογεῖται, ὅτι Κύριος Ἰησοῦς Χριστὸς εἰς δόξαν Θεοῦ Πατέρος. Διὸ καὶ Δαβὶδ ἔφη· \"Πάντα τὰ ἔθνη, κροτήσατε χεῖρας,\" καὶ","english":"For God,\" says Paul, \"is he who justifies; who is he who condemns?\" And how does he make her so, except by creating her into conformity with himself through the Spirit? For he says in Ezekiel: \"I will take out their heart of stone from their flesh, and I will give them a heart of flesh, that they may know me, that I am the Lord.\" Christ, then, created the two peoples into one new man, renewed according to the image of him who created him. And so that the matter might not be disbelieved as though it were changing, he called himself Lord of hosts. And what the time of the re-creation is, he made clear when he said, \"He who rescued you, the God of Israel himself, shall be called over all the earth\"—that is, when Christ reigned over all the nations, according to the saying: \"And the Lord shall be one, and his name one, encircling all the earth.\" For formerly God was known only throughout Judea; but now every knee bows to him, and every tongue confesses that Jesus Christ is Lord, to the glory of God the Father. Therefore David also said: \"All you nations, clap your hands,\" and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":632,"ref":"p632","source":"τὰ ἑξῆς. Καὶ πάλιν· \"Ὁ Κύριος ἐβασίλευσεν, ἀγαλλιάσθω ἡ γῆ.\" Ἐπιμένων δὲ ὁ λόγος ταῖς πρὸς τὴν ἔρημον ἐπαγγελίαις, φησίν· Οὐχ ὡς γυναῖκα καταλελειμμένην καὶ ὀλιγόψυχον κέκληκέν σε Κύριος. Καταλελειμμένην ἡ Γραφὴ γυναῖκα καλεῖ τὴν ἐπί τισιν αἰτίαις βιβλίον δεξαμένην ἀποστασίου κατὰ τὸν νόμον, μεμισημένην, δὲ, τὴν ἐπ' ἀσελγείᾳ διαβληθεῖσαν, ᾗπερ ἂν πρέποι καὶ τὸ τῆς ὀλιγοψυχίας αἰτίαμα, ὡς οὐ δυναμένῃ καρτερεῖν, καὶ ζυγῶν ἀνέχεσθαι γαμικῶν· οἵα πρὸς Θεὸν γέγονεν ἡ τῶν Ἰουδαίων Συναγωγὴ μετὰ νόμον, δι' οὗ συνήφθη Θεῷ ἐπὶ τὰ ἐν Αἰγύπτῳ παλινδρομήσασα. Διόπερ αὐτὴν ἀπωσάμενος δι' ἑνὸς ἔλεγε τῶν προφητῶν· \"Κρίθητε πρὸς τὴν μητέρα ὑμῶν, ὅτι αὕτη οὐ γυνή μου, κἀγὼ οὐκ ἀνὴρ αὐτῆς.\" Καὶ λοιπὸν περὶ τῆς πορνείας αὐτῆς διαλέγεται. Τίς δὲ τῆς πορνείας ὁ τρόπος, ἐν Ἰεζεκιὴλ διηγεῖται, δύο γυναῖκας οἱονεὶ λαβὼν, ἃς καλεῖ Ὀολὰν καὶ Ὀλίβαν, δηλῶν τὴν Ἱερουσαλὴμ καὶ τὴν Σαμάρειαν, καὶ τὰς ἀσεβείας αὐτῶν διηγούμενος, ὡς ἔσφαζον τοῖς εἰδώλοις τὰ τέκνα, καὶ διῆγον αὐτὰ δι' ἐμπύρων, καὶ ταῦτα μοιχείαν καλῶν. Ὅθεν αὐτῇ καὶ δι' Ἱερεμίου φησίν· \"Ὄψις πόρνης ἐγένετό σοι· ἀπηναισχύντησας πρὸς πάντας.\" Ἀλλ' ὑμεῖς, φησὶν, οἱ ἐξ ἐθνῶν οὐ κατὰ τούτους ἐκλήθητε. Τοῖς μὲν γὰρ πώρωσις ἀπὸ μέρους γέγονεν, καθὰ τῷ Παύλῳ δοκεῖ. Ἐσκοτίσθησαν δὲ καὶ οἱ ὀφθαλμοὶ αὐτῶν τοῦ μὴ βλέπειν. Συνεκάμφθη δὲ καὶ τὰ νῶτα κεχηνότων ἀεὶ πρὸς τὰ γήϊνα. Τὸ φωτισθῆναι δὲ τοῖς ἔθνεσι γέγονεν. Καὶ πάντες, ἀλλ' οὐ κατάλειμμα σέσωσται. Ἀλλ' εἰς χρόνον μικρὸν, φησὶ, κατέλιπόν σε.","english":"What follows. And again: \"The Lord has reigned; let the earth rejoice.\" Persisting, then, in the promises concerning the desert, he says: Not as a woman forsaken and fainthearted has the Lord called you. Scripture calls a woman \"forsaken\" who, for certain causes, has received a bill of divorce according to the law, and \"hated,\" the one defamed for licentiousness—to whom the charge of faintheartedness would also fittingly apply, as one unable to endure and to bear the yoke of marriage; such has the Synagogue of the Jews become toward God after the law, through which she was joined to God, having turned back to the things in Egypt. Therefore, having rejected her, he said through one of the prophets: \"Contend with your mother, for she is not my wife, and I am not her husband.\" And for the rest he speaks about her fornication. What the manner of her fornication is, he recounts in Ezekiel, taking, as it were, two women, whom he calls Oholah and Oholibah, signifying Jerusalem and Samaria, and recounting their impieties—how they slaughtered their children to idols and passed them through fire—and calling these things adultery. Hence he says to her also through Jeremiah: \"You have had the face of a harlot; you have acted shamelessly toward all.\" But you, he says, who are from the Gentiles were not called according to these. For to them there has been a hardening in part, as it seems to Paul. And their eyes were darkened so as not to see. And their backs were bent, as they gaped always at earthly things. But enlightenment has come to the Gentiles. And all—but not a remnant—have been saved. But for a little time, he says, I left you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":633,"ref":"p633","source":"\"Ἐν ταῖς γὰρ προλαβούσαις γενεαῖς, ὡς ὁ Πέτρος φησὶ, συνεχώρησεν ὁ Θεὸς τὰ ἔθνη πορεύεσθαι ταῖς ὁδοῖς αὐτῶν.\" Βραχὺς δὲ ὁ καιρὸς πρὸς τὸν τοῦ ἐλέους κρινόμενος εἰς ἀπείρους αἰῶνας διατρέχοντα. Ἔλεος δὲ μέγα, τὸ διὰ Χριστοῦ ῥύπου παντὸς ἐλευθεροῦν καὶ κολάσεως, καὶ παρέχον υἱοθεσίας ἀξίωμα, καὶ βασιλείας οὐρανῶν κληρονόμους ποιοῦν. Εἶτά φησιν· Ἀπὸ τοῦ ὕδατος τοῦ ἐπὶ Νῶε τοῦτό μοί ἐστιν. Ὁ δὲ Σύμμαχος ὅλον οὕτως ἐξέδωκεν· Ὡς αἱ ἡμέραι Νῶε τοῦτό μοι. Ὡς ὤμοσα μὴ ἐπελθεῖν ὕδωρ Νῶε ἔτι ἐπὶ τὴν γῆν, οὕτως ὠμοσάμην μὴ ὀργισθῆναί σοι, μηδὲ ἐπιτιμῆσαί σοι. Τὰ γὰρ ὄρη σαλευθήσονται, καὶ οἱ βουνοὶ ταραχθήσονται· τὸ δὲ ἔλεός μου ἀπὸ σοῦ οὐκ ἀποστραφήσεται, οὐδὲ ἡ διαθήκη τῆς εἰρήνης μου ἀνακληθήσεται, εἶπεν ὁ οἰκτείρων σε Κύριος. Θᾶττον γὰρ, φησὶ, τὰ ὄρη μεταστήσονται τῶν οἰκείων τόπων, καὶ οἱ βουνοὶ ταραχθήσονται, ἢ τὸ ἐμὸν ἕλεος ἀπὸ σοῦ κινηθήσεται. Κατὰ δὲ τοὺς Οʹ, οὐκ ἔστι παραδειγματικὸν, δηλοῖ δὲ μᾶλλον, ὡς ἀπὸ τοῦ κατακλυσμοῦ κέκριταί μοι μὴ τοῖς ἀνθρωπίνοις φιλονεικῆσαι πταίσμασι, καὶ μίαν κατὰ πάντων ὁρίσαι δίκην, δηλῶν ὡς καὶ καθ' ὃν ἐπεδήμησε χρόνον, θείᾳ ψήφῳ πάντας ἔδει τὴν ἀρχαίαν ἐκείνην προστῆναι δίκην. Καὶ γὰρ ἦσαν ὁμοίως ὑπεύθυνοι· ἀλλὰ τὴν ὀργὴν μεταφέρω πρὸς ἔλεον, τὸν ὅρον φυλάττων τὸν ἐμαυτοῦ. Ἡ δὲ τῆς εἰρήνης διαθήκη, διὰ Χριστοῦ. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν, ἥνπερ Ἡσαΐας αἰτῶν ἔφη· \"Κύριε, ὁ Θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν· πάντα γὰρ ἀπέδωκας ἡμῖν.\" Διὰ Χριστοῦ γὰρ συνήφθη μὲν τῷ Θεῷ καὶ Πατέρι.","english":"For in the generations that went before, as Peter says, God allowed the nations to walk in their own ways.\" But brief is the time judged in comparison with the mercy that runs through to endless ages. And great is the mercy—to free through Christ from all filth and from punishment, and to grant the dignity of adoption, and to make heirs of the kingdom of heaven. Then he says: \"From the water of Noah this is to me.\" But Symmachus rendered the whole thus: \"As the days of Noah this is to me. As I swore that the water of Noah should no more come upon the earth, so I have sworn not to be angry with you, nor to rebuke you. For the mountains shall be shaken, and the hills shall be troubled; but my mercy shall not turn away from you, neither shall the covenant of my peace be recalled, said the Lord who has compassion on you.\" For sooner, he says, shall the mountains be moved from their own places, and the hills be troubled, than my mercy shall be moved from you. But according to the Seventy, it is not by way of example, but rather it shows that from the flood it has been judged by me no longer to strive against human transgressions, and to appoint one judgment against all, showing that even in the time in which he came, by divine vote all ought to have undergone that ancient judgment. For they were alike liable; but I transfer my anger to mercy, keeping my own boundary. And the covenant of peace is through Christ. For he himself is our peace, which Isaiah, asking, spoke: \"O Lord, our God, give us peace; for you have repaid all things to us.\" For through Christ it was joined to God and the Father.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":634,"ref":"p634","source":"Ταῦτα Θεὸς ἐπαγγέλλεται τῷ θεοσεβεῖ πολιτεύματι, ὃ μετέστη πρὸς τὰ ἔθνη, τῶν Ἰουδαίων μεταπεσόν. Οἵα δὲ παρ' Ἰουδαίοις ἦν ἡ θεοσεβὴς πολιτεία, παρίστησι, ταπεινὴν καὶ ἀκατάστατον ταύτην εἰπών· σωματικὴ γὰρ ἦν περιτομὴ, καὶ θυσίαι. Οἱ ἐξ ἐθνῶν δὲ καὶ ταῖς τῶν δαιμονίων ἐφόδοις εὐεπίβατοι γεγονότες ὑπέκειντο ταπεινῶς. Τῶν δὲ πλανωμένων ἀκατάστατος ἡ καρδία, μεθύοντος δίκην σειομένη τοῖς πάθεσι. Παντὶ γὰρ πνεύματι περιφέρονται, καὶ κατὰ τὴν παροιμίαν, ῥεμβασμὸν ἐπιθυμιῶν ὑπομένουσιν· ὃ δὴ παθοῦσαν τὴν Ἱερουσαλὴμ αἰτιᾶται Θεὸς λέγων· Ἐν ἐπιθυμίαις ψυχῆς αὐτῆς ἐπνευματοφορεῖτο. Πνευματοφορουμένη δὲ ψυχὴ, πάντως καὶ ἀκατάστατος. Διὰ τί δὲ ἵλεώς σοι; Πρῶτον μὲν, ὅτι οἰκτίρμων ἐγώ. Ἔπειτα δὲ, ὅτι μὴ παρεκλίθης. Καὶ εἰ μὲν περὶ τοῦ παρ' Ἰουδαίοις θεοσεβοῦς πολιτεύματος λέγει, ἐπειδὴ μηδεὶς προφήτης, ἢ θεοσεβὴς τοσοῦτος, ὡς ἀναλαβεῖν αὐτὴν καὶ ἀνακτήσασθαι. Εἰ δὲ περὶ τῶν ἐθνῶν, ὅτι μὴ\n\nκαθάπερ Ἰσραὴλ νόμον, ἢ προφήτας ἐδέξαντο, πρὸς εὐρωστίαν αὐτοὺς παρακαλοῦντας πνευματικήν. Ὅπερ διὰ τῶν ἐν τῇ παραβολῇ τελευταίων μισθωθέντων σημαίνεται, οἷς ἔφη· Τί ὧδε ἑστήκατε ὅλην τὴν ἡμέραν ἀργοί; Οἱ δὲ πρὸς αὐτόν· Ὅτι μηδεὶς ἡμᾶς ἐμισθώσατο. Μόνος γὰρ αὐτοὺς ἐπ' ἐσχάτων ἐκάλεσεν ὁ τοῦ ἀμπελῶνος Δεσπότης. Εἶτά φησιν· Ἰδοὺ ἐγὼ ἑτοιμάζω σοι ἄνθρακα τοὺς λίθους σου. Ἀνθ' οὗ ὁ Σύμμαχος· Ἰδοὺ ἐγὼ συντίθημι στίμει τοὺς λίθους σου. Ὁ δὲ Ἀκύλας· Ἰδοὺ κατακλίνω ἐν στίμει τοὺς λίθους σου. Θεοδοτίων δέ· Ἐμβάλλω ἐν στίμει. Ὡς γὰρ ἂν γυνὴ καλλωπιζομένη στιμίζοιτο·","english":"These things God promises to the godly commonwealth, which he transferred to the nations, since the Jews had fallen away. And what sort of thing the godly commonwealth among the Jews was, he sets forth, calling it lowly and unstable; for it was bodily circumcision, and sacrifices. But those from the nations, having become easily accessible to the assaults of the demons, were subject in a lowly manner. And the heart of those who wander is unstable, shaken by passions like a drunken man. For they are carried about by every spirit, and according to the proverb, they endure a wandering of desires; which indeed God blames Jerusalem for having suffered, saying: In the desires of her soul she was carried about by spirits. And a soul carried about by spirits is altogether unstable. But why art thou propitious to thee? First, because I am merciful. Then, because thou didst not turn aside. And if he speaks concerning the godly commonwealth among the Jews, since no prophet, or godly man, was so great as to take it up and restore it. But if concerning the nations, because they did not, like Israel, receive a law, or prophets, exhorting them to spiritual vigor. Which is signified by those hired last in the parable, to whom he said: Why have you stood here all the day idle? And they said to him: Because no one hired us. For the Master of the vineyard called them alone at the last. Then he says: Behold, I prepare for thee coals, thy stones. In place of which Symmachus says: Behold, I set thy stones in stibium. And Aquila: Behold, I lay down thy stones in stibium. And Theodotion: I cast in stibium. For as a woman adorning herself might be stibiumed;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":635,"ref":"p635","source":"οὕτως εὐπρεπῶς τῆς σῆς οἰκοδομίας διαθήσω τοὺς λίθους. Μήποτε δὲ ὁ παρ' αὐτοῖς Ἑβδομήκοντα ἄνθραξ, τὸ καθάρσιον αἰνίττεται τῆς ψυχῆς. Δι' ἄνθρακος γὰρ καὶ Ἡσαΐου τὰ χείλη κεκάθαρτο. Δηλοῖ οὖν μηδένα τῆς οἰκοδομίας λίθον ὑπάρξειν ἀκάθαρτον, κατὰ τό· \"Λίθοι ἅγιοι κυλίονται ἐπὶ τῆς γῆς,\" περὶ τῶν ἁγίων λεγόμενον, ἐξ ὧν ἡ τοῦ Θεοῦ συνίσταται πόλις. Τινὲς δὲ τὸν Ἰησοῦν ἄνθρακα εἰρῆσθαί φασιν, ὃν ἔφησεν εἰς τὰ θεμέλια τεθεῖσθαι Σιὼν, εἰς ὃν εἴ τις πιστεύσειεν, οὐ μὴ καταισχυνθῇ. Ὁ δὲ Ἀμὼς ἀδάμαντα τοῦτον καλεῖ λέγων· \"Ἐντάσσω ἀδάμαντα ἐν μέσῳ λαοῦ μου Ἰσραήλ.\" Ζαχαρίας δέ φησιν· \"Ἰδοὺ ἐγὼ ἐπάγω ἐπὶ τὸν δοῦλόν μου ἀνατολήν. Δι' ὅτι ὁ λίθος ὃν ἔδωκα πρὸ προσώπου Ἰησοῦ, ἐπὶ τὸν λίθον τὸν ἕνα ἑπτὰ ὀφθαλμοί εἰσιν.\" Παντεπόπτης γὰρ ὁ Χριστός. Ὁ τοίνυν ἄνθραξ, φασὶν, οὗτος ὑποβάθρα τῆς πόλεως καὶ θεμέλιος, ᾧ ἐγγίζοντες οἱ ἀπόστολοι καὶ αὐτοὶ θεμέλιοι ὄντες, ἐῤῥέθησαν σάπφειροι δηλούμενοι καὶ διὰ τοῦ ἑπτακαιδεκάτου ψαλμοῦ λέγοντος, ὅτι \"Ὤφθησαν αἱ πηγαὶ τῶν ὑδάτων, καὶ ἀνεκαλύφθη τὰ θεμέλια τῆς οἰκουμένης ἀπὸ ἐπιτιμήσεώς σου, Κύριε, ἀπὸ ἐμπνεύσεως πνεύματος ὀργῆς σου.\" Ἐπιτιμηθέντων γὰρ τῶν ἐξ Ἰσραὴλ διὰ τὰ τολμηθέντα κατὰ Χριστοῦ, ὤφθη μὲν ἡ δι' ὕδατος κάθαρσις· ἀνεδείχθησαν δὲ καὶ τοῦ Σωτῆρος οἱ μαθηταί. Καὶ οἱ προφῆται δὲ θεμέλιος λέγονται, Παύλου λέγοντος· \"Ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν.\" Ἡ δὲ σάπφειρος οὐράνιον ἔχει τὸ χρῶμα. Καὶ τούτων δὲ τὸ πολίτευμα, κατὰ τὸν Ἀπόστολον, ἐν οὐρανοῖς ὑπάρχει.","english":"Thus I will arrange the stones of your building so beautifully. Perhaps the Seventy [Elders] among them hint at the coal, the purification of the soul. For by a coal Isaiah's lips were also cleansed. He shows, then, that no stone of the building will be unclean, according to the saying: \"Holy stones roll upon the earth,\" spoken concerning the saints, from whom the city of God is constituted. Some say that Jesus was called a coal, whom he said was placed in the foundations of Zion, in whom whoever believes shall not be put to shame. Amos calls him a diamond, saying: \"I set a diamond in the midst of my people Israel.\" And Zechariah says: \"Behold, I bring forth my servant the Branch. Because the stone which I have given before the face of Jesus, upon the one stone there are seven eyes.\" For Christ is all-seeing. This coal, then, they say, is the foundation and basis of the city; approaching it, the apostles, who are themselves foundations, were called sapphires, made clear also through the seventeenth psalm, which says: \"The fountains of waters appeared, and the foundations of the world were uncovered at your rebuke, O Lord, at the blast of the breath of your anger.\" For when those of Israel were rebuked for the things they dared against Christ, the purification through water appeared; and the disciples of the Savior were also revealed. And the prophets are also called a foundation, Paul saying: \"Having been built upon the foundation of the apostles and prophets.\" And the sapphire has a heavenly color. And their citizenship, according to the Apostle, exists in the heavens.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":636,"ref":"p636","source":"Κατὰ δὲ τὸν Ἰεζεκιὴλ, καὶ ὁ τόπος ὁ ὑποκάτω τοῦ θρόνου τοῦ Θεοῦ ὡς σάπφειρος. Οὕτω τοίνυν εἴρηται διὰ τὸ τὴν εἰκόνα τοῦ ἐπουρανίου φορεῖν. Ἄνθρακες δὲ καθ' ἑτέραν φασὶν ἐκδοχὴν οἱ κοσμοῦντες λίθοι ὥσπερ ἐν στίμει τοὺς τῆς Νύμφης τοῦ Χριστοῦ ὀφθαλμοὺς οἱ ἅγιοι μάρτυρες διὰ πυρὸς δεδοκιμασμένοι. Αἱ δὲ τῆς νέας Ἱερουσαλὴμ ἐπάλξεις ἴασπις, ἡ καρχηδόνιος κατὰ Σύμμαχον ἐξαίρετος καὶ διαφανής. Δι' ὧν οἱ ἐν τῇ Ἐκκλησίᾳ σημαίνονται λογικῇ παρασκευῇ τὴν πίστιν ὠχυρωμένοι, ὥσπερ προμαχῶνες ὄντες καὶ δυνάμενοι πᾶν ὕψωμα καθαιρεῖν ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ. Τὰς δὲ πύλας λίθους κρυστάλλου φησὶ, τὸ διαυγὲς καὶ καθαρὸν τῆς ὑγιοῦς πίστεως παριστῶν τῶν πεπιστευμένων τὴν διδασκαλίαν τὴν πρώτην καὶ εἰσαγωγικήν. Ὁ δὲ Σύμμαχος, τὰς πύλας σου, φησὶ, λίθους γλυφῆς. Ὁ δὲ Ἀκύλας, Λίθους τρυπανισμοῦ τὸ ποικίλον τῆς στοιχειώδους διδασκαλίας ὧδέ πως αἰνιττόμενος. Ἐκλεκτοὶ δὲ λίθοι, φησὶν, ὁ περίβολος σημαίνων τοὺς ταῖς εὐχαῖς περιφράττοντας τὰ μεγάλα καὶ λαμπρὰ τῆς πόλεως οἰκοδομήματα, τὰ πλήθη τῶν λοιπῶν οἰκητόρων σημαίνοντα. Ταῦτα δὲ πάντα νοήσωμεν ἐξ ἑρμηνείας ἀποστολικῆς λεγούσης· \"Θεοῦ οἰκοδομή ἐστε. Ὡς σοφὸς ἀρχιτέκτων θεμέλιον ἔθηκα.\" Καὶ πάλιν· \"Θεμέλιον γὰρ ἄλλον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς Χριστός. Εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον, χρυσίον, ἀργύριον, λίθους τιμίους, ξύλα, χόρτον, καλάμην, ἑκάστου τὸ ἔργον φανερὸν γενήσε ται.\" Καὶ πάλιν·","english":"According to Ezekiel, also, the place beneath the throne of God is like a sapphire. Thus, then, it has been spoken because it bears the image of the heavenly. But by another interpretation, they say, the stones that adorn are coals, as in stibium, the eyes of the Bride of Christ—the holy martyrs, tested through fire. And the battlements of the new Jerusalem are jasper, the carchedonius according to Symmachus, excellent and transparent. By these are signified those in the Church who have strengthened their faith by rational preparation, being as it were bulwarks and able to cast down every high thing that exalts itself against the knowledge of God. And the gates, he says, are stones of crystal, representing the transparency and purity of sound faith—the first and introductory teaching of those who have believed. And Symmachus says, your gates are stones of carving. And Aquila, stones of drilling, hinting in this way at the variety of elementary teaching. And chosen stones, he says, the circuit signifying those who by their prayers fence in the great and splendid buildings of the city, signifying the multitudes of the other inhabitants. And let us understand all these things from the apostolic interpretation that says: \"You are God's building. As a wise master builder I laid a foundation.\" And again: \"For no one can lay another foundation besides the one that is laid, which is Jesus Christ. But if anyone builds on this foundation gold, silver, precious stones, wood, hay, stubble, each one's work will become manifest.\" And again:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":637,"ref":"p637","source":"\"Ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν, ὄντος ἀκρογωνιαίου αὐτοῦ Ἰησοῦ Χριστοῦ.\" Καὶ πάλιν· \"Ἐν οἷς πάντες οἰκοδομεῖσθε λίθοι ζῶντες.\" Οὓς δὴ νῦν πάντας ὁ προφήτης φησὶν ἔσεσθαι διδακτοὺς Θεοῦ τοῦ εἰπόντος· Μὴ καλέσητε διδάσκαλον ἐπὶ τῆς γῆς. Εἷς γάρ ἐστιν ὑμῶν διδάσκαλος ἐν τοῖς οὐρανοῖς. Ἐξ οὗ καὶ οἱ μαθηταὶ\n\nλαβόντες, διδάσκαλοι τῶν ἐθνῶν γεγόνασιν· οἳ καὶ εἴρηνται λίθοι ἅγιοι κυλιόμενοι ἐπὶ τῆς γῆς, καὶ τὸ κήρυγμα πανταχοῦ περιφέροντες. Περὶ ὧν ὁ Θεὸς διὰ Ἡσαΐου φησὶν προειπών· \"Ἀπολῶὕβριν ἀνόμων, καὶ ὕβριν ὑπερηφάνων ταπεινώσω. Καὶ ἔσονται οἱ καταλελειμμένοι ἔντιμοι μᾶλλον, ἢ τὸ χρυσίον τὸ ἄπυρον. Καὶ ὁ ἄνθρωπος ἔντιμος μᾶλλον ἢ ὁ λίθος ὁ ἐκ σουφείρ.\" Πάντες οὖν οἱ τῆς πόλεως υἱοὶ διδακτοὶ Θεοῦ, καὶ μάρτυς ὁ Παῦλος λέγων· \"Πολυμερῶς καὶ πολυτρόπως πάλαι ὁ Θεὸς λαλήσας τοῖς πατράσιν ἐν τοῖς προφήταις, ἐπ' ἐσχάτου τῶν ἡμερῶν τούτων ἐλάλησεν ἡμῖν ἐν Υἱῷ.\" Αὐτὸς δὲ σαρκωθεὶς ὁ Λόγος ἐφθέγγετο. Ἐπαγγέλλεται δὲ καὶ εἰρήνην αὐτοῖς ὁ εἰπών· \"Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν.\" Οἷς ἐπιλέγει· Καὶ ἐν δικαιοσύνῃ οἰκοδομηθήσῃ. Κατὰ γὰρ τὸ δικαιότατον, αὐτὸς ὁ τῶν ὅλων οἰκοδόμος, ἡ σοφία τοῦ Θεοῦ, τοὺς ζῶντας καὶ εὐπαγεῖς λίθους προσάπτων τῇ οἰκοδομῇ, τοὺς μὲν ἐπάλξεις ἐποίει, τοὺς δὲ θεμελίους κατεβάλλετο, τοὺς δὲ ἐν τοῖς περιβόλοις κατέταττε. Καὶ τοὺς μὲν ἀφώριζεν εἰς τὸν νεὼν τῆς πόλεως, τοὺς δὲ εἰς τὰ ἐνδοτάτω τοῦ ναοῦ.","english":"Having been built upon the foundation of the apostles and prophets, Jesus Christ himself being the cornerstone.” And again: “In whom all of you are built up as living stones.” All these, then, the prophet says will now be taught by God, who said: Do not call anyone teacher on the earth. For one is your teacher in the heavens. From him also the disciples\n\nreceived it and became teachers of the nations; and they are called holy stones rolled upon the earth, carrying the proclamation everywhere. Concerning them God speaks beforehand through Isaiah: “I will destroy the insolence of the lawless, and the insolence of the proud I will bring low. And those who are left shall be more honored than unalloyed gold. And man shall be more honored than the stone from Souphir.” All the sons of the city, then, are taught by God, and Paul is a witness, saying: “In many portions and in many ways God spoke long ago to the fathers in the prophets, in these last days he has spoken to us in his Son.” But the Word himself, having been made flesh, spoke. And he promises peace to them as well, who said: “My peace I give to you.” To whom he adds: And in righteousness you shall be built. For according to what is most just, he himself, the builder of all things, the wisdom of God, joining the living and well-fitted stones to the building, made some of them battlements, laid others as foundations, and stationed others in the enclosures. And some he set apart for the temple of the city, and others for the innermost parts of the sanctuary.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":638,"ref":"p638","source":"Τοῖς δὲ τὴν λοιπὴν πόλιν ἐκόσμει, μὴ διακρίνων τὰς κατ' ἄνθρωπον ἀξίας, οὐδὲ εἰς πρόσωπον ἀφορῶν, ἐκ τοῦ δικαίου δὲ πάντας προσέμενος, ἐλευθέρους καὶ δούλους, πένητας καὶ πλουσίους, τούς τε κατὰ τὸν βίον ἀσήμους τε καὶ περιφανεῖς. Ταῦτα τῇ Ἐκκλησίᾳ ἐπηγγελμένος ἑξῆς αὐτῇ διαστέλλεται· Ἀπέχου ἀπὸ ἀδίκου, καὶ τρόμος οὐκ ἐγγιεῖ σοι. Μυσταγωγεῖ γὰρ αὐτοὺς ἔργῳ δεικνὺς τὸ, ἔσονται διδακτοὶ Θεοῦ. Περὶ οὗ καὶ ἡ Νύμφη λέγει· \"Φιλησάτω με ἀπὸ φιλημάτων στόματος αὐτοῦ.\" Πάλαι μὲν γὰρ αὐτὴν κατησπάζετο διὰ προφητῶν, πρὸς συνάφειαν τὴν ἑαυτοῦ καλῶν δι' ἁγιασμοῦ καὶ δικαιοσύνης. Ἐν σαρκὶ δὲ φανέντος, ἀπὸ φιλημάτων στόματος αὐτοῦ πεφιλήμεθα στόμα πρὸς στόμα λελαληκότος ἡμῖν. Φησὶν οὖν, ὡς Οὐδεὶς ἐχθρός σου περιγενήσεται τιμώσης τὸ δίκαιον. Καὶ ἰδοὺ προσήλυτοι προσελεύσονται, φησὶ, δι' ἐμοῦ, τοὺς ἐν ἑκάστῳ καιρῷ προσιόντας τῇ πίστει δηλῶν ἐξ ἐθνῶν, ἢ καὶ ἐξ αὐτῶν Ἰουδαίων. Κατόπιν γὰρ τέθεινται τῶν ἐθνῶν, καίτοι πρώτην ἔχοντες τάξιν, καὶ γεγόνασι προσήλυτοι τοῖς ἐξ ἐθνῶν, οἱ πάλαι τούτους προσηλύτους δεχόμενοι. Πλὴν καὶ τοῦτο δι' ἐμοῦ, φησί. Διὰ γὰρ Χριστοῦ ἡ πάντων ἐπιστροφὴ, καὶ πρὸς τὸν Πατέρα καὶ Θεὸν ὁδός. \"Οὐδεὶς γὰρ ἔρχεται, φησι, πρὸς τὸν Πατέρα, εἰ μὴ δι' ἐμοῦ.\" Καὶ πάλιν· \"Ἐγώ εἰμι ἡ ὁδός.\" Καὶ, \"Ἐγώ εἰμι ἡ θύρα.\" Τινὲς δὲ προσηλύτους εἰρήκασι τοὺς οὐ γνησίως οὐδὲ καθαρῶς προσιόντας, ἀλλὰ προστασίας ἤ τινος χάριν ὠφελείας. Οὓς καὶ παροικήσειν, ἀλλ' οὐ κατοικήσειν φησίν. Ὡς ἐν παρόδῳ γὰρ οἱ τοιοῦτοι ποιοῦνται τὴν εἴσοδον, οἱονεὶ αὐτῇ προσφεύγοντες. Ἐφ' οἷς φησιν·","english":"But those things adorned the rest of the city, not distinguishing between human dignities, nor looking at the person, but receiving all on the basis of what is just—free and slave, poor and rich, and those both undistinguished in life and illustrious. Having promised these things to the Church, he next sets them apart for her: Keep away from the unjust man, and trembling shall not come near you. For he initiates them into the mysteries by showing in deed that “they shall be taught by God.” Concerning which the Bride also says: “Let him kiss me with the kisses of his mouth.” For long ago he used to greet her through the prophets, calling her to union with himself through sanctification and righteousness. But when he appeared in the flesh, we have been kissed with the kisses of his mouth, he having spoken to us mouth to mouth. He says, then, that No enemy of yours shall prevail, since you honor what is just. And behold, strangers shall come near, he says, through me—meaning those who come to the faith in each age from the Gentiles, or also from the Jews themselves. For they have been placed behind the Gentiles, although they hold the first rank, and they have become strangers to those from the Gentiles—those who long ago received them as strangers. Nevertheless, this too is through me, he says. For through Christ is the conversion of all, and the way to the Father and God. “For no one comes,” he says, “to the Father except through me.” And again: “I am the way.” And, “I am the door.” But some have called strangers those who come not genuinely nor purely, but for the sake of protection or some benefit. These, he says, shall sojourn, but not dwell. For such persons make their entrance as in passing by, as it were fleeing to her. Concerning these he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":639,"ref":"p639","source":"Ἰδοὺ ἐγὼ κτίζω σε, οὐχ ὡς χαλκεὺς φυσῶν ἄνθρακας. Ἐγώ σοι ταῦτα ποιῶ λέγων, ἐπειδὴ καὶ ἐγώ σου κτίστης. Μωσῆς μὲν γὰρ, καὶ Σολομῶν, καὶ Ζοροβάβελ, σωματικὰ καὶ ὀλιγοχρόνια ἐποίουν· ὁ μὲν σκηνὴν, οἱ δὲ νεώς. Νῦν δὲ αὐτὸς ἐγὼ ὁ τῶν ὅλων Κύριος, δι' ἐμαυτοῦ σε ἔκτισα· ἐπὶ τὴν πέτραν οἰκοδομήσας μου τὴν Ἐκκλησίαν. Ἔκτισα δέ σε οὐ τέχνῃ τινὶ ἀνθρωπίνῃ. θεϊκῇ δὲ καὶ ἀῤῥήτῳ χάριτι. Οὐ γὰρ ὡς χαλκεὺς δι' ὀργάνου καὶ πυρός. Τοιαῦται γὰρ τῶν ἀνθρώπων αἱ τέχναι. Διὸ καὶ εἰς φθορὰν χωρεῖ τὰ γινόμενα. Τοὐμὸν δὲ ἀδιάφθορον ἔργον. Τινὲς δὲ τὸ ἔκτισα, ἐπὶ τοῦ ἀνέκτισα, παρειλήφασιν. Δηλοῖ δὲ τὸν δι' ἁγίου Πνεύματος ἀνακαινισμὸν, ὥσπερ οὖν καὶ τοὺς δύο λαοὺς εἰς ἕνα κτίσαι λέγεται καινὸν ἄνθρωπον, κατὰ τὸ, \"Ἀλλὰ μεταμορφοῦσθε τῇ ἀνακαινώσει τοῦ νοὸς ὑμῶν.\" Τοῖς δὲ τοιούτοις ὅτιπερ ἀκολουθεῖ ἀνδρεία, σύνεσίς τε πνευματικὴ δηλοῖ, λέγων· Πᾶν σκεῦος φθαρτὸν ἐπὶ σὲ οὐκ εὐοδώσω, καὶ πᾶσα φωνὴ, καὶ τὰ ἑξῆς· σκεύη λέγων φθαρτὰ, τῆς τοῦ διαβόλου δυστροπίας τοὺς ὑπουργοὺς, οἳ καὶ φθορᾶς καὶ ἀπωλείας εἰσὶ τέκνα, [καὶ] τοῖς ἁγίοις ἔσθ' ὅτε διωγμοὺς καὶ θλίψεις ἐπάγουσιν. Ἀλλ' οὐ τεύξονται θήρας· καὶ πᾶσα δὲ θεομάχος γλῶττα, φησὶν, ὑπὸ σοῦ νικηθήσεται. Κατὰ γὰρ τὸν Δαβίδ· \"Ἐν τῷ Θεῷ ποιήσωμεν δύναμιν, καὶ αὐτὸς ἐξουδενώσει τοὺς θλίβοντας ἡμᾶς.\" Ἐχρῆν δὲ ὑπομνῆσαι μετὰ πάντα καὶ τῆς ἀποκειμένης ἐν τῷ","english":"Behold, I create you, not as a smith blowing on coals. I do these things for you, says the Lord, since I am also your creator. For Moses, and Solomon, and Zerubbabel made bodily and short-lived things: the one a tabernacle, the others temples. But now I myself, the Lord of all, have created you by myself, having built my Church upon the rock. And I created you not by any human craft, but by divine and ineffable grace. For not as a smith does, through an instrument and fire—for such are the crafts of men, and therefore the things they make pass into corruption—but my work is incorruptible. Some have taken \"I created\" in the sense of \"I created anew.\" It signifies the renewal through the Holy Spirit, just as he is also said to create the two peoples into one new man, according to the saying, \"But be transformed by the renewing of your mind.\" And that courage follows upon such things, spiritual understanding also declares, saying: Every corruptible vessel I will not prosper against you, and every voice, and the rest—calling the servants of the devil's perversity corruptible vessels, who are children of corruption and perdition, and who sometimes bring persecutions and afflictions upon the saints. But they shall not obtain their prey; and every tongue that fights against God, he says, shall be conquered by you. For according to David: \"In God we shall do valiantly, and he will bring to nothing those who afflict us.\" And it was necessary to remind, after all things, also of the reward laid up in the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":640,"ref":"p640","source":"μέλλοντι αἰῶνι κληρονομίας, ἥτις ἐστίν· \"Ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν.\" Διό φησιν· Ἔστι κληρονομία τοῖς θεραπεύουσι Κύριον. Ἀγαπῶσι δὲ αὐτὸν οἱ θεραπεύοντες αὐτὸν, διὰ τοῦ πάσῃ εὐλαβείᾳ δουλεύειν αὐτῷ. Παρανόμοις δὲ κεῖται τοῖς Ἑβδομήκοντα, οἱ δὲ ἔνοχοί σου ἔσονται ἐν αὐτῇ. Δηλοῖ δὲ ὅτι μετὰ τὸν διὰ πνεύματος ἀνακαινισμὸν, εἴτινες εὑρεθεῖεν ἁμαρτίαις ἔνοχοι, ἔσονται ἐν αὐτῇ, τῇ φθορᾷ δηλονότι· διὸ ἐπήνεγκεν εὐθὺς, τὸ ἔστι κληρονομία τοῖς θεραπεύουσι Κύριον. Τὴν δὲ πᾶσαν ῥῆσίν τινες καὶ ἐπὶ τῆς αἰσθητῆς Ἱερουσαλὴμ νοεῖν ἔφασαν, δύνασθαι εὐφροσύνην λέγοντες γίνεσθαι, ὅτ' ἂν ἀθρόα γένηται πρὸς τὸ κρεῖττον μετα βολή. Πρὸς ἣν εὐφροσύνην προτρέπεται καὶ τὴν Ἱερουσαλὴμ ῥηγνῦσαν τῆς ἁμαρτίας τὰ δεσμὰ, οἷς ἑαυτὴν ἐγκατέδησεν στειρωθεῖσα καλῶν καὶ ἀποστᾶσα Θεοῦ. Οὕτω γὰρ πλείους ἕξεις, φησὶ, τοὺς οἰκήτορας, λαχοῦσα προστάτην ἐμὲ δίκην ἀνδρὸς ἀντιλαμβανόμενον, καὶ μείζονα δέ σε μετὰ τὴν αἰχμαλωσίαν ποιήσω. Ἔθνη δὲ κληρονομήσει τὸ σπέρμα σου τὰ συνελθόντα πρὸς τὸ κωλῦσαι τὸν ταύτης ἀνοικισμόν. Οὕτω γὰρ ἡττήθησαν, ὡς καὶ τὰ ὅπλα αὐτῶν ἐπὶ ἑπτὰ ἔτη ἀρκέσαι πρὸς καῦσιν. Καὶ τὰς πόλεις φησὶ τὰς ἠρημωμένας ὑπὸ τοῦ Ἰσραὴλ κατοικισθήσεσθαι. Μὴ οὖν λογίζου, φησὶν, ὡς οὐ μὴ πρὸς τὴν ἀρχαίαν δόξαν κατασταθήσῃ. Ἀποτρίψῃ γὰρ ὄνειδος τὸ ἀρχαῖον. Τοιούτοις ἐχρῆτο λόγοις Ἰώβ· \"Κἂν γὰρ ἀπολούσωμαι χιόνι, καὶ καθάρωμαι χερσὶ καθαραῖς, ἱκανῶς με ἐν ῥύπῳ ἔβαψας.\" Ἐβδελύξατο δὲ ἡ στολή μου.","english":"for the age to come of inheritance, which is: \"What eye has not seen, and ear has not heard, and what has not ascended upon the heart of man, what God has prepared for those who love him.\" Therefore he says: There is an inheritance for those who serve the Lord. And those who serve him love him, through serving him with all reverence. But for the lawless it is set down in the Seventy: and your guilty ones shall be in it. He makes clear that after the renewal through the Spirit, if any are found guilty of sins, they shall be in it, that is, in corruption; therefore he added at once, there is an inheritance for those who serve the Lord. But some said that this whole passage can also be understood of the sensible Jerusalem, saying that gladness can arise when a sudden change for the better takes place. To this gladness he also urges Jerusalem, bursting the bonds of sin with which she bound herself when she was made barren of good things and fell away from God. For thus, he says, you shall have more inhabitants, having obtained me as a protector, taking hold like a husband, and I will make you greater after the captivity. And your seed shall inherit nations—those who came together to prevent her resettlement. For thus they were defeated, so that even their weapons sufficed for burning for seven years. And he says that the cities laid waste by Israel shall be resettled. Do not then reckon, he says, that you will not be restored to your ancient glory. For you shall wipe off the ancient reproach. Job used such words: \"For even if I wash myself with snow, and cleanse myself with pure hands, you have sufficiently dipped me in filth.\" But my garment was abhorred.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":641,"ref":"p641","source":"Πρὸς πίστιν δὲ τῆς ἐπαγγελίας τὸ, Κύριος ὁ ποιῶν σε, ὁ καὶ ἐκ τοῦ μὴ εἶναι πρὸς τὸ εἶναί σε κτίσας. Οὐκ ἔσομαι δὲ μόνου σοῦ Θεὸς, ἀλλὰ καὶ τῶν ἐθνῶν ἁπάντων. Οὐ γὰρ μνησικακήσω σοι, οὐδὲ ὀνειδίσω, ὅπερ ποιοῦσιν οἱ γυναῖκας ἁμαρτανούσας πρὸς ὀλίγον ἀποῤῥίψαντες. Κἂν γὰρ καταλλαγῶσιν, τὰ πρόσθεν ὀνειδίζειν εἰώθασιν. Ἐγὼ δὲ Θεὸς ἀμνησίκακός εἰμι. Καὶ πρὸς ὀλίγον σε θεραπείας χάριν παρέδωκα, ὡς ἂν μετανοήσασαν ἐλέους ἐμπλήσω. Ἀξιοῖ δὲ καὶ ἀπὸ χρόνων τῶν πρόσθεν ἐξ ἀγαθότητος γνωρίζεσθαι. Καὶ πρὶν γάρ σε γενέσθαι σὺν τῷ Νῶε, φησὶν, ἠλέησα διασώσας σε κατὰ πρόγνωσιν. Ἐξ αὐτοῦ γὰρ σωθέντος ἤμελλε γίνεσθαι. Ἐξ ἀγαθότητος δὲ καὶ τοῖς ἐκ νεότητος ἐπὶ τὰ πονηρὰ ἐγκειμένοις ἀνθρώποις μηκέτι κατακλυσμὸν ἐποίσειν ἐπηγγειλάμην, μηδὲ βουνούς τε καὶ ὄρη μεταστήσειν. Οὔτε τοίνυν τὰ τότε ἐψευσάμην, οὔτε τὴν νῦν περὶ τοῦ σε ἐλεήσειν ὑπόσχεσιν, καὶ πάσης ἀπολαύσειν εἰρήνης. Ταῦτα δέ φησιν, οὐχ ὡς ἔχων ἀνάγκην ἃ προλέγει ποιεῖν. Ταῦτα γὰρ ἐν τῇ τῶν ἀκουόντων ἵστησι γνώμῃ. Καὶ ἐπὶ Σοδόμων γὰρ μία πόλις ἐσώθη, τοῦ εὐαφόρμου Δεσπότου πρόφασιν λαβόντος παρὰ τοῦ Λὼτ ὑπεξελεῖν αὐτὴν τῆς ὀργῆς. Καὶ τῷ Ἀβραὰμ αὔξησιν ἐπηγγείλατο γένους, καὶ διάβασιν εἰς αὐτοὺς τῶν εὐλογιῶν, δῆλον ὡσεὶ φυλάττοιεν οἱ ἐξ αὐτοῦ τὰς πατρικὰς ἐντολὰς, ὡς καὶ αὐτός φησιν· \"Ἔγνων γὰρ ὅτι συντάξει Ἀβραὰμ τοὺς υἱοὺς αὐτοῦ φοβεῖσθαι τὸν Θεόν.\" Εἶτα κατηγορεῖ τῆς τῶν Χαλδαίων ὠμότητος λέγων· Οὐ παρεκλήθης. Τοῦ γὰρ πρεσβυτέρου τὸν ζυγὸν ἐβάρυναν, καὶ παιδία οὐκ ἠλέησαν.","english":"For the assurance of the promise, there is the phrase, \"The Lord who made you,\" who created you from not being into being. And I will not be God of you alone, but also of all the nations. For I will not bear a grudge against you, nor reproach you, which is what men do who cast off for a little while wives who have sinned. For even if they are reconciled, they are accustomed to reproach them for what came before. But I am a God who forgets wrongs. And for a little while I handed you over for the sake of discipline, so that having repented you might be filled with mercy. He also deems it right that He be known from former times by His goodness. For even before you came to be with Noah, He says, I had mercy on you, preserving you according to foreknowledge. For it was from him, when he was saved, that you were to come to be. And out of goodness I also promised to men who from youth are set upon evil no longer to bring a flood upon them, nor to remove hills and mountains. Therefore I neither falsified those things then, nor the present promise concerning having mercy on you, and that you will enjoy all peace. He says these things, not as though He were under compulsion to do what He foretells. For these things He establishes in the judgment of those who hear. For also in the case of Sodom one city was saved, the easily-borne Master having taken a pretext from Lot to withdraw it from wrath. And to Abraham He promised an increase of offspring, and the passing over of blessings to them, clearly on condition that those from him should keep the paternal commandments, as he himself also says: \"For I knew that Abraham will command his sons to fear God.\" Then He accuses the cruelty of the Chaldeans, saying: You were not comforted. For they made the yoke of the elder heavy, and did not have mercy on children.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":642,"ref":"p642","source":"\"Ἐγὼ γὰρ ὠργίσθην ὀλίγα, αὐτοὶ δὲ συνεπέθεντο εἰς κακά.\" Ἀλλ' ἐγώ σε παρακαλέσω, ἀνοικισμόν σοι δωρούμενος κρείττονα. Θέλοντος γὰρ μόνον ὕλη πᾶσα τιμία παρίσταται, μόνον εἰ μετανοοῦντες ἄξιοι γένοισθε. Τούτου δὲ μὴ γενομένου καὶ τὰ τῆς ἐπαγγελίας ἀργεῖ. Τοῖς γὰρ κατὰ νόμον βιοῦσιν αἱ ἐπαγγελίαι, οὓς Θεοῦ καλεῖ διδακτούς. Εἶτα παιδεύει μὴ τείχεσιν ἁπλῶς καὶ τοῖς φυλάττειν δοκοῦσι πόλιν θαῤῥεῖν, δικαιοσύνῃ. Τοῦτο γὰρ τὸ, ἐν δικαιοσύνῃ οἰκοδομηθήσῃ. Ταύτην γὰρ ἀσκούντων καὶ τὰ ὑψηλὰ τῆς Ἱεριχοῦς ἀκονιτὶ καθῄρητο τείχη. Ταύτην οὖν ἀσκῶν οὐ μὴ φοβηθήσῃ· μᾶλλον δὲ ἀκαταγώνιστος ἔσῃ, ὡς καὶ τὰ κύκλῳ πολεμοῦντά σε γένη παροικήσειν ὑμῖν, καὶ ὑφ' ὑμῶν βοηθεῖσθαι, τῆς ἐμῆς ῥοπῆς παρούσης ὑμῖν. Τὸ ἀκάματον δὲ τῆς ἑαυτοῦ φύσεως, καὶ τὸ ἀπ' ἐξουσίας ἅπερ ἂν ἐθέλοι ποιεῖν ἐξ ἀναιρέσεως τῶν χαλκευτικῶν παρίστησι μόχθων. Κτίζω δὲ, φησὶν, οὐ σκοπῶν ἀπολέσαι τὸ παραχθέν. Οὐ γὰρ ἵνα\n\nσχοίην οὓς τιμωρήσομαι, τοὺς ἀνθρώπους ἐποίησα, ἐξ ἀγαθότητος δὲ κτίζων, μετ' αὐτῆς καὶ διοικῶ. Ἐχθρῶν δέ σοι, φησὶν, ἐπιόντων πᾶν σκεῦος ἀργήσει πολεμικόν· ὡς γὰρ Ἰουδαῖοι πάντα δίκαιον ἐμίσουν, δύσχρηστον καλοῦντες αὐτόν· οὕτως οἱ κύκλῳ τῆς Ἰουδαίας θεοσεβοῦντα τὸν λαὸν ἀπεστρέφοντο, δυσχεραίνοντες ἐφ' οἷς Θεοῦ ῥοπὴν ἑώρων παροῦσαν αὐτοῖς. Λοιπὸν δείκνυσιν ὁ προφήτης ὡς οὐκ ἄψυχον σκεῦος διακονεῖ τῷ Θεῷ, ἀλλ' ὡς καὶ αὐτὸς παρακολούθησιν ἔχων τῶν πραττομένων, ἢ ἐπιτιμᾷ ἁμαρτάνουσι λέγων·","english":"For I was angry for a little while, but they themselves joined in against me for evil.\" But I will comfort you, granting you a better resettlement. For when he merely wills it, all material stands ready as precious—only if you become worthy by repenting. But if this does not happen, even the things of the promise are idle. For the promises belong to those who live according to the law, whom he calls taught of God. Then he teaches them not simply to trust in walls and in the things that seem to guard a city, but in righteousness. For this is the meaning of \"you shall be built in righteousness.\" For when they practiced this, the lofty walls of Jericho were thrown down without a struggle. Practicing this, then, you shall not be afraid; rather you shall be invincible, so that even the nations warring around you shall dwell alongside you, and be helped by you, since my favor is present with you. And the untiring nature of his own nature, and his power to do whatever he wishes from authority, he presents by the removal of the labors of the forge. \"I create,\" he says, not intending to destroy what has been brought forth. For I did not make humans so that I might have those to punish, but creating from goodness, I also govern with it. And when enemies, he says, come against you, every weapon of war will be idle; for just as the Jews hated every righteous man, calling him useless, so those around Judea turned away from the God-fearing people, being vexed at the things in which they saw the favor of God present with them. Finally the prophet shows that it is not an soulless instrument that serves God, but as one who himself also has an understanding of what is done, or he rebukes those who sin, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":643,"ref":"p643","source":"\"Οὐαὶ ἔθνος ἁμαρτωλόν·\" ἢ ἀμελοῦντας διανίστησιν, ὥσπερ καὶ νῦν, Οὐκ ἔσται σοι, φησὶν, ἀνόνητον τὸ πιστεύειν Θεῷ, ἀλλ' ἕξεις ἐλπίδας κληρονόμος γενέσθαι Θεοῦ. Ὃς καὶ αὐτεξούσιον δεικνὺς τὴν ἀρετὴν, φησίν· Ἔσεσθέ μοι δίκαιοι. ΚΕΦΑΛ. ΝΕʹ. αιγʹ. Οἱ διψῶντες, πορεύεσθε ἐφ' ὕδωρ, καὶ ὅσοι μὴ ἔχετε ἀργύριον, βαδίσαντες ἀγοράσατε, καὶ πίετε ἄνευ ἀργυρίου καὶ τιμῆς, οἶνον καὶ στέαρ. Ἵνα τί τιμᾶσθε ἀργυρίου καὶ τὸν μόχθον ὑμῶν οὐκ εἰς πλησμονήν; Ἀκούσατέ μου, καὶ φάγεσθε ἀγαθὰ, καὶ ἐντρυφήσει ἐν ἀγαθοῖς ἡ ψυχὴ ὑμῶν9, κ.τ.λ. Ὁ Χριστὸς πᾶσιν ἐκήρυττεν· \"Εἴ τις διψᾷ, ἐρχέσθω πρός με,\" ποταμοὺς ἐκ τῆς κοιλίας αὐτοῦ ῥεύσειν εἰπὼν, δι' ὧν ἐδήλου τὸ Πνεῦμα τὸ ἅγιον. Καὶ πρὸς τὴν Σαμαρεῖτιν δέ φησιν· \"Ὃς δ' ἂν πίῃ ἐκ τοῦ ὕδατος, οὗ ἐγὼ δώσω αὐτῷ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος.\" Περὶ αὐτοῦ δὲ τοῦ Χριστοῦ Δαβὶδ ἔλεγε· \"Καὶ τὸν χειμάῤῥουν τῆς τρυφῆς σου ποτιεῖς αὐτοὺς, ὅτι παρὰ σοὶ πηγὴ ζωῆς.\" Καὶ πάλιν· \"Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ.\" Αὐτὸς δὲ ἔλεγεν ἐν προφήταις Χριστός· \"Ἰδοὺ ἐγὼ ἐκκλίνω ἐπ' αὐτοὺς ὡς ποταμὸς εἰρήνης·\" φησὶ δὲ καὶ Ζαχαρίας, ὅτι \"Πηγὴ ἐκ τοῦ οἴκου Κυρίου ἐξελεύσεται, καὶ ποτιεῖ τὸν χειμάῤῥουν τῶν σχοινίων.\" 2552 Πρὸς ἃ νῦν καὶ ὁ προφήτης παρακαλεῖ, προῖκα πᾶσι λέγων προκεῖσθαι τὴν δωρεάν. Ἀκύλας δὲ καὶ Σύμμαχος, Ἄνευ ἀλλάγματος οἶνον καὶ γάλα, φασὶν, ὡς εἶναι ταῦτα πρὸς τῷ ὕδατι. Ἀντὶ γὰρ τοῦ στέαρ, γάλα φασί. Δηλοῖ δὲ τὸ μὲν ὕδωρ, τὸ εὐαγγελικὸν κήρυγμα. Οἷνος δὲ καὶ γάλα τὰ μυστικὰ τῆς ἀναγεννήσεως σύμβολα.","english":"Woe to a sinful nation\"; or he rouses the negligent, as also now: \"It will not be,\" he says, \"that your believing in God is unprofitable for you, but you will have hopes of becoming an heir of God.\" And showing virtue to be free in its own power, he says: \"You shall be righteous to me.\" CHAPTER 55. 13. \"You who thirst, go to the water, and as many as have no money, having gone, buy and drink without money and without price, wine and fat. Why do you pay with money, and your labor is not for satisfaction? Hear me, and you shall eat good things, and your soul shall delight in good things,\" etc. Christ proclaimed to all: \"If anyone thirsts, let him come to me,\" saying that rivers would flow from his belly, by which he signified the Holy Spirit. And to the Samaritan woman he also says: \"Whoever drinks of the water that I will give him, rivers of living water shall flow from his belly.\" And David spoke concerning Christ himself: \"And you will give them to drink from the torrent of your delight, for with you is the fountain of life.\" And again: \"The streams of the river gladden the city of God.\" And Christ himself spoke in the prophets: \"Behold, I turn aside upon them like a river of peace\"; and Zechariah also says that \"a fountain shall come forth from the house of the Lord, and shall water the torrent of the cords.\" In accordance with these things the prophet now also exhorts, saying that the gift lies open for all freely. But Aquila and Symmachus say, \"Without exchange, wine and milk,\" so that these are in addition to the water. For instead of \"fat,\" they say \"milk.\" Now the water signifies the gospel preaching. And wine and milk are the mystical symbols of regeneration.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":644,"ref":"p644","source":"Οἱ γὰρ ἐξ ὕδατος καὶ πνεύματος ἀναγεννώμενοι, ὡς ἀρτιγέννητα βρέφη τῷ λογικῷ τρέφονται γάλακτι, οἶνόν τε πίνουσι, περὶ οὗ φησι· \"Τοῦτό μού ἐστι τὸ αἷμα τὸ ὑπὲρ ὑμῶν ἐκχυνόμενον.\" Καὶ πάλαι δὲ τοῖς φωτιζομένοις γάλα μετὰ τοῦ σώματος προσεφέρετο καὶ τοῦ αἵματος. Καὶ ἔν τισι δέ φασιν Ἐκκλησίαις τὸ ἔθος ἔτι φυλάττεσθαι. Τοῦτο καὶ Μωσῆς ᾐνίττετο λέγων· \"Χαροποὶ οἱ ὀφθαλμοὶ αὐτοῦ ἀπὸ οἴνου. Καὶ λευκοὶ οἱ ὀδόντες αὐτοῦ εἰ γάλα.\" Τὸ δὲ στέαρ, τὸ λιπαρὸν καὶ τρόφιμον τῆς ἐν Χριστῷ τροφῆς αἰνίττεται, τὸ σῶμα δηλοῦν τοῦ Χριστοῦ, σάρκα μὲν λεγόμενον ἐν Εὐαγγελίοις, ἐνταῦθα δὲ στέαρ· ὥσπερ ἐκεῖ μὲν αἷμα, νῦν δὲ οἶνος. Τὸ μὲν γὰρ στέαρ καὶ ἡ σὰρξ τὴν ἔνσαρκον οἰκονομίαν δηλοῖ. Οἶνος δὲ καὶ αἷμα, τὸ τοῦ πάθους μυστήριον, ἃ τοῖς διψῶσι σωτηρίας δώσειν ἀμισθὶ ἐπαγγέλλεται καὶ τοῖς μαθηταῖς εἰπών· \"Δωρεὰν ἐλάβετε, δωρεὰν δότε. Πῶς δὲ λέγει, Ἀγοράσατε, καὶ πάλιν, Ἄνευ τιμῆς; ἐπειδὴ πίστεως, οὐκ ἀργυρίου πιπράσκεται. Ὅθεν εἴρηται· Ἵνα τί τιμᾶσθε ἀργυρίου; Διὰ τί δὲ μὴ περὶ τροφίμους λόγους τὸν χρόνον καταναλίσκετε, μάτην μοχθοῦντες περὶ τὰ ἔξω μαθήματα, οὐκ ἀργυρίου ταῦτα ὠνούμενοι, ἅπερ ἐν κάλλει λέξεως, ἀληθείας κενὰ καὶ νοητῆς ἐστι τροφῆς; Διὸ Σύμμαχος ἔφησε· Διίστατε ἀργύριον, οὐχ ὑπὲρ αὐτῶν, καὶ τοὺς κόπους ὑμῶν, οὐχ ὑπὲρ πλησμονῆς. Ἁρμόσει δὲ καὶ ἐπὶ τῶν ὠνουμένων τὴν τῶν Ἰουδαϊκῶν ἀναγνωσμάτων παράδοσιν. Ψιλὴν γὰρ τὴν λέξιν ἐμάνθανον. Παρὰ δὲ τοῖς ἔξω σοφοῖς, καθάπερ ἐν χρυσῷ σκεύει, τὸ ψεῦδος, βορβόρου δίκην, ἐκρύπτετο. Ἡμεῖς γὰρ ἐν ὀστρακίνοις σκεύεσι τὸν Χριστοῦ κεκτήμεθα θησαυρόν.","english":"For those who are reborn of water and the Spirit are fed, like newborn babes, on the rational milk, and they drink wine, of which he says: \"This is my blood which is poured out for you.\" And of old, milk together with the body and the blood was offered to those being illumined. And in certain churches, they say, the custom is still observed. Moses also hinted at this when he said: \"His eyes are cheerful from wine, and his teeth are white if milk.\" But the fat, the rich and nourishing part of the food in Christ, hints at the body of Christ, called flesh in the Gospels, but here fat; just as there blood, but now wine. For the fat and the flesh signify the incarnate economy. But wine and blood signify the mystery of the passion, which he promises to give without payment to those who thirst for salvation, and when he said to the disciples: \"Freely you received, freely give. But how does he say, Buy, and again, Without price? Because it is sold for faith, not for silver. Whence it is said: Why do you weigh out silver? And why do you not spend your time on nourishing words, laboring in vain over external learning, buying these not with silver, things which in beauty of diction are empty of truth and of intelligible food? Therefore Symmachus said: Set apart silver, not for them, and your labors, not for satiety. This will also fit those who buy the tradition of the Jewish readings. For they learned the bare letter. But among the wise outside, as in a golden vessel, the falsehood was hidden like mire. For we have the treasure of Christ in earthen vessels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":645,"ref":"p645","source":"Διὸ καὶ Παῦλός φησι· \"Ποῦ σοφός; ποῦ γραμματεύς; ποῦ συζητητὴς τοῦ αἰῶνος τούτου; οὐχὶ ἐμώρανεν ὁ Θεὸς τὴν σοφίαν τοῦ κόσμου τούτου;\" Καὶ πάλιν· \"Ἐπειδὴ γὰρ ἐν τῇ σοφίᾳ τοῦ Θεοῦ οὐκ ἔγνω ὁ κόσμος διὰ τῆς σοφίας τὸν Θεὸν, ηὐδόκησεν ὁ Θεὸς διὰ τῆς μωρίας τοῦ κηρύγματος σῶσαι τοὺς πιστεύοντας·\" μωρίαν εἰπὼν, τὸ τῆς λέξεως\n\nεὐτελὲς τῆς ἁγίας Γραφῆς. Ταῦτα τοίνυν ἀφέντες φάγετε τὰ τοῦ εὐαγγελικοῦ κηρύγματος ἀγαθὰ, καὶ τρυφήσετε, φησὶν, ἀληθείᾳ τρεφόμενοι, γινώσκοντές τε Θεὸν, καὶ βιοῦντες κατ' ἀρετὴν, μισθὸν εὐπειθείας ταῦτα λαβόντες καὶ συνετῆς ἀκροάσεως. Ὅθεν ἐξέδωκαν οἱ λοιποί· Ἀκούσατε ἀκούοντες. Ὡς μὴ σωματικῶν δὲ ὄντων τῶν ἀγαθῶν, τὸ ταῖς ψυχαῖς, ὑμῶν εἰκότως προσέθηκε. Λέγει δὲ, Καὶ ἐπακολουθήσατε ταῖς ὁδοῖς μου. Κατὰ τὸ, \"Εἴ τις θέλει ὀπίσω μου ἐλθεῖν, ἀπαρνησάσθω ἑαυτὸν, καὶ ἀράτω τὸν σταυρὸν αὐτοῦ, καὶ ἀκολουθείτω μοι.\" Ψυχικὴν δὲ ζωὴν τὴν ἀποκειμένην τοῖς ἁγίοις δηλοῖ, ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ τὰ ἐπὶ τούτῳ. Διεγείρας οὕτω πρὸς συντονίαν τὴν ἀκοὴν, διδασκαλίας ἄρχεται φάσκων· Διαθήσομαι ὑμῖν διαθήκην αἰώνιον, τὰ ὅσια Δαβὶδ τὰ πιστά. Ἡ γὰρ παλαιὰ διαθήκη, πρὸς καιρὸν δοθεῖσα, παρῆλθεν· ἣν δὲ πεποίημαι πρὸς Δαβὶδ, ἐξ αὐτοῦ τὸν Χριστὸν ἀναδείξειν ἐπαγγειλάμενος, πιστὴν ποιήσω πρὸς ἀναδείξειν ἐπαγγειλάμενος, πιστὴν ποιήσω πρὸς ἔργον ἐκφέρων. Τὰ δὲ ὅσια, Σύμμαχος ἐλέη φησὶ, περὶ ὧν ἐλέγετο· \"Τὰ ἐλέη τοῦ Κυρίου εἰς τὸν αἰῶνα ᾄσομαι.\" Καὶ μετ' ὀλίγα· \"Ἅπαξ ὥμοσα ἐν τῷ ἁγίῳ μου, εἰ τῷ Δαβὶδ ψεύσομαι, τὸ σπέρμα αὐτοῦ εἰς τὸν αἰῶνα μένει.","english":"Therefore Paul also says: \"Where is the wise? Where is the scribe? Where is the debater of this age? Has not God made foolish the wisdom of this world?\" And again: \"For since in the wisdom of God the world did not know God through wisdom, God was pleased through the foolishness of the preaching to save those who believe\"—calling it foolishness, that is, the lowliness of the wording of the Holy Scripture. These things, then, having set aside, eat the good things of the gospel preaching, and you shall delight, he says, being fed in truth, both knowing God and living according to virtue, receiving these things as the reward of obedience and of understanding hearing. Whence the others published: Hear, hearing. And since the good things are not bodily, he reasonably added \"with your souls.\" And he says, And follow after my ways. According to, \"If anyone wishes to come after me, let him deny himself, and take up his cross, and follow me.\" And he indicates the spiritual life laid up for the saints, which eye has not seen, and the things that follow this. Having thus stirred the hearing to attentiveness, he begins the teaching, saying: I will make with you an everlasting covenant, the faithful holy things of David. For the old covenant, given for a time, has passed away; but the one I have made with David, having promised to reveal the Christ from him, I will make faithful, bringing it to fulfillment as I promised. And the holy things, Symmachus calls mercies, concerning which it was said: \"The mercies of the Lord I will sing forever.\" And after a little: \"Once I swore in my holy one, if I lie to David, his seed remains forever.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":646,"ref":"p646","source":"Καὶ ὁ θρόνος αὐτοῦ ὡς ὁ ἥλιος ἐναντίον μου.\" Ταῦτα τοίνυν ὑμῖν δωρήσομαι τοῖς ἐμοῖς λόγοις προσέχουσι. Ταῦτα γὰρ ἔλεγεν ἀγαθὰ ψυχῆς καὶ τρυφὴν, ἃ νῦν αἰώνιά φησιν. Ὁ γὰρ νόμος ἔκειτο κατὰ τὸν Ἀπόστολον, μέχρι καιροῦ διορθώσεως. Διόπερ ἐν προφήταις φησί· \"Διαθήσομαι διαθήκην καινὴν, οὐ κατὰ τὴν διαθήκην ἣν διεθέμην τοῖς Πατράσιν ὑμῶν,\" καὶ τὰ ἑπόμενα τούτοις. Ἡ μὲν γὰρ ἦν σκιώδης. Ἡ δὲ ἀληθής. Διὸ καὶ Ἰωάννης φησίν \"Ὅτι ὁ νόμος διὰ Μωσέως ἐδόθη, ἡ χάρις καὶ ἡ ἀλήθεια διὰ Ἰησοῦ Χριστοῦ.\" Εἴποις δ' ἂν ὅσια καὶ τὰ ἱερὰ θεσπίσματα τοῦ Χριστοῦ, ὡς ὁσίους ἀποτελοῦντα, ὡς καὶ τὸν φόβον Κυρίου ἁγνόν φησιν ὁ Δαβὶδ, οἷον ἁγνοποιόν. Ἔλεγε δὲ καὶ ὁ Σωτήρ· \"Τὰ ῥήματα ἃ ἐγὼ ἐλάλησα ὑμῖν, πνεῦμά ἐστι καὶ ζωή·\" ἀντὶ τοῦ, πνευματικὰ καὶ ζωοποιά· καὶ πιστὰ πάλιν τὰ πιστοποιά. Δύναμις γὰρ αὕτη τῶν διὰ Χριστοῦ θεσπισμάτων. Δαβὶδ οὖν καλέσας τὸν ἐκ σπέρματος τοῦ Δαβὶδ, ἐπιφέρει περὶ αὐτοῦ· Ἰδοὺ μαρτύριον ἔθνεσι δέδωκα αὐτόν. Διὸ καὶ πρόσθε τὴν στείραν εὐηγγελίζετο. Καὶ ἄλλως δὲ προειδὼς ὅτι τὰς φωνὰς ἕξουσι ταύτας Ἰουδαῖοι, μηδὲν ἐξ αὐτῶν ὠφελούμενοι, πρὸς τὰ ἔθνη μεταφέρει τὸν λόγον, σύμφωνα λέγων τοῖς πρόσθε, ὅτι οἷς οὐκ ἀνηγγέλη, περὶ αὐτοῦ ὄψονται· καὶ οἳ οὐκ ἀκηκόασι, συνήσουσι. Μαρτύριον δέ φησιν, ὡς μαρτυροῦντα περὶ ἀληθείας, καὶ ὑπὸ τῶν ἐθνῶν ἀκουόμενον ἀπειθήσαντα Ἰσραήλ. Διεμαρτύρετο δὲ καὶ τὰ ἔθνη ὡς δεκτὰ λοιπόν εἰσι τῷ Θεῷ, καὶ ὁ τῆς θεογνωσίας ἀπείργων οὐδείς. Μαρτύριον οὖν φασι τὸ κήρυγμα τὸ περὶ αὐτοῦ, ὡς αὐτὸς ἐδίδαξε λέγων·","english":"And his throne shall be like the sun before me. These things, then, I will grant to you who attend to my words. For he was speaking of the good things and the delight of the soul, which he now calls eternal. For the law lay, according to the Apostle, until the time of correction. Therefore he says in the prophets: \"I will make a new covenant, not according to the covenant which I made with your fathers,\" and what follows these things. For the one was shadowy, but the other true. Therefore John also says: \"For the law was given through Moses; grace and truth came through Jesus Christ.\" And you might call the holy oracles of Christ holy things, as making people holy, just as David says the fear of the Lord is pure, that is, purifying. And the Savior also said: \"The words which I have spoken to you are spirit and life,\" meaning spiritual and life-giving; and again faithful, meaning making faithful. For this is the power of the oracles given through Christ. David, then, having called him who is from the seed of David, adds concerning him: Behold, I have given him as a testimony to the nations. Therefore he also beforehand announced good tidings to the barren woman. And in another way, foreknowing that the Jews would have these voices and profit nothing from them, he transfers the word to the nations, saying things in agreement with what was said before, that those to whom it was not announced shall see concerning him, and those who have not heard shall understand. And he calls it a testimony, as testifying concerning the truth, and being heard by the nations, while Israel disobeyed. And the nations were also testified to, that they are henceforth acceptable to God, and that no one bars them from the knowledge of God. They say, then, that the testimony is the preaching concerning him, as he himself taught, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":647,"ref":"p647","source":"Δεῖ κηρυχθῆναι τὸ Εὐαγγέλιον τοῦτο ἐν ὅλῃ τῇ οἰκουμένῃ εἰς μαρτύριον πᾶσι τοῖς ἔθνεσιν. Καὶ παρὰ τῷ Δαβὶδ δὲ πάντα τὰ ἔθνη καλέσας ἔλεγε· \"Τὸ στόμα μου λαλήσει σοφίαν, καὶ ἡ μελέτη τῆς καρδίας μου σύνεσιν.\" Ἔδει γὰρ σοφίας, τοῖς δι' ἀβελτηρίαν εἰδώλοις λατρεύσασι, καὶ τῇ κτίσει παρὰ τὸν Κτίσαντα. Ἀλλ' εἰ μὲν εἶπε μόνον μαρτύριον, ἐδόκει καθ' ἕνα δεικνύναι τῶν προφητῶν αὐτόν. Νῦν δὲ τὴν θεϊκὴν αὐτοῦ παρέστησεν ἐξουσίαν, προσθεὶς ἄρχοντα καὶ προστάσσοντα, κατὰ τὸ, Καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν. Μωσῆς γὰρ, καὶ οἱ προφῆται, ἐν οἰκέταις τεταγμένοι, \"Τάδε λέγει Κύριος,\" ἔλεγον. Ὁ δὲ Χριστὸς ὡς νομοθέτης ἀντιθεσπίζει Μωσεῖ, Ἐγὼ δὲ λέγω, φάσκων, μετατιθεὶς τὸ γράμμα πρὸς τὴν ἀλήθειαν. Ὅθεν ἐθαύμαζον Ἰουδαῖοι ὅτι ἐδίδασκεν αὐτοὺς ὡς ἐξουσίαν ἔχων, καὶ οὐχ ὡς οἱ γραμματεῖς αὐτῶν. Δοξάζει δὲ αὐτὸν ὁ Πατήρ. Ὁ γὰρ δοξάζων τὸν Πατέρα δοξάζει καὶ τὸν Υἱόν· ὥσπερ οὖν καὶ ἀνάπαλιν. Καὶ κατὰ σάρκα δὲ δοξάζεται, ὡς μορφὴν δούλου λαβών. Διό φησι· \"Καὶ ὁ Θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα,\" καὶ τὰ ἑξῆς. Ἔχει δὲ τὴν ἀναφορὰν τὸ ἐδόξασε, πρὸς τὸ, \"Εἴδομεν αὐτὸν, καὶ οὐκ εἶχεν εἶδος, οὐδὲ κάλλος.\" Καὶ τὸ περὶ ἡμῶν ὀδυνᾶται. Καὶ τὸ, \"Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη.\" Διὰ τοῦτο γὰρ καί φησι·","english":"This Gospel must be proclaimed in the whole inhabited world as a testimony to all the nations. And David too, having called all the nations, said: \"My mouth shall speak wisdom, and the meditation of my heart shall be understanding.\" For it was fitting that wisdom be given to those who through folly served idols and the creation rather than the Creator. But if he had said only \"testimony,\" he would seem to be pointing to himself as one of the prophets. Now, however, he set forth his divine authority, adding \"ruler\" and \"commanding,\" according to the verse, \"And he who rises up to rule the nations.\" For Moses and the prophets, ranked among servants, said, \"Thus says the Lord.\" But Christ, as a lawgiver, legislates in opposition to Moses, saying, \"But I say to you,\" changing the letter toward the truth. Hence the Jews marveled that he taught them as one having authority, and not as their scribes. And the Father glorifies him. For he who glorifies the Father also glorifies the Son; just as, then, also the reverse. And he is glorified according to the flesh, as having taken the form of a servant. Therefore he says: \"And God highly exalted him, and gave him the name that is above every name,\" and the rest. And the word \"he glorified\" has reference to, \"We saw him, and he had no form nor beauty.\" And he grieves concerning us. And to, \"He was led as a sheep to the slaughter.\" For this reason he also says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":648,"ref":"p648","source":"\"Πάτερ δόξασόν με τῇ δόξῃ, ᾗ εἶχον πρὸ τοῦ τὸν κόσμον εἶναι παρὰ σοί.\" Καὶ, ἐπειδὴ διὰ τὰς ἁμαρτίας τοῦ λαοῦ μου ταῦτα συνέβη παθεῖν, εἰκότως μαρτύριον αὐτὸν οὐκ Ἰουδαίοις, ἀλλὰ πᾶσι τοῖς ἔθνεσι δέδωκα, τὸ τούτων μὲν εὐπειθὲς, ἐκείνων δὲ ἀνήκοον προειδώς. Ἀντὶ δὲ τοῦ ἐδόξασέν σε, Σύμμαχος, ὅτι ἐποίησέν σε καύχημα, φησίν· ὥστε λέγειν τοὺς αὐτοῦ μαθητὰς, \"Ἐμοὶ δὲ μὴ γένοιτο καυχᾶσθαι, εἰ μὴ ἐν τῷ σταυρῷ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ.\" Ἑξῆς παρακελεύεταιζητεῖν τὸν Κύριον· ὡς γὰρ αὐτὸς ἔφη πρὸς Ἰουδαίους, \"Οὐδεὶς δύναται ἐλθεῖν πρός με, ἐὰν μὴ ὁ Πατὴρ ὁ πέμψας με ἑλκύσῃ αὐτόν.\" Καὶ ὁ Πατὴρ δέ φησι· \"Κάθου ἐκ δεξιῶν μου, ἕως ἂν θῶ τοὺς ἐχθρούς σου ὑποπόδιον τῶν ποδῶν σου.\" Ἐχθροὺς γὰρ ὄντας τοὺς πεπλανημένους ὑπέθηκεν ὁ Πατὴρ τῷ Υἱῷ, οὐχ ὡς ἀσθενοῦντι, διὰ δὲ τὴν οἰκονομίαν. Λέγει τοίνυν ὁ Πατὴρ τοῖς ἔθνεσιν, οἷς ἔδωκε μαρτύριον τὸν Υἱόν· Ζητήσατε τὸν Θεὸν, Θεολόγων τὸν δοθέντα μαρτύριον. Ἡ δὲ ζήτησις οὐ τοπικὴ (ἀσώματον γὰρ τὸ Θεῖον, καὶ πάντα πληροῖ), ἀλλ' ἐν ψυχῆς οἰκειότητι· καὶ ἐν τῷ εὑρίσκειν ἐπικαλέσασθε, τουτέστιν αἰνεῖτε, καὶ καλέσατε [ὥς φησι] Σύμμαχος, κατὰ τὸ, \"Αἰνῶν ἐπικαλέσομαι τὸν Κύριον, καὶ ἐκ τῶν ἐχθρῶν μου σωθήσομαι.\" Τοῦτο δὲ [ἔσται] ἐπειδ' ἂν εὕρητε αὐτὸν πλησίον ὑμῶν ὄντα, καὶ οὐ μακρὰν ἀπῳκισμένον. Θεὸς γὰρ ἐγγίζων ἐστίν. Ὡς ἑστῶτες οὖν ἐνώπιον αὐτοῦ τὴν παλαιὰν ἀπόθεσθε πλάνην. Μέχρι γὰρ ἡλίου, σκότος. Καὶ μέχρι τῆς Χριστοῦ παρουσίας, ἀσέβεια. Οὐ γὰρ βούλεται τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὴν μετάνοιαν.","english":"Father, glorify me with the glory which I had with you before the world existed.\" And since it was because of the sins of my people that these things happened to him, rightly I have given him as a testimony not to the Jews but to all the nations, foreseeing the obedience of these and the disobedience of those. And instead of \"glorified you,\" Symmachus says, \"made you a boast,\" so that his disciples say, \"But far be it from me to boast, except in the cross of our Lord Jesus Christ.\" Next he exhorts them to seek the Lord; for as he himself said to the Jews, \"No one can come to me unless the Father who sent me draws him.\" And the Father also says: \"Sit at my right hand until I make your enemies a footstool for your feet.\" For the Father placed the wandering nations, who were enemies, under the Son, not as though he were weak, but for the sake of the dispensation. The Father therefore says to the nations, to whom he gave the Son as a testimony: Seek God, the testimony given by the Theologian. And the seeking is not local (for the Divine is incorporeal and fills all things), but in the intimacy of the soul; and in finding, call upon, that is, praise, and call, as Symmachus says, according to \"Praising, I will call upon the Lord, and I will be saved from my enemies.\" And this will be when you find him near you, and not far removed. For God is near. As those standing therefore in his presence, put away the old error. For until the sun, darkness. And until the coming of Christ, impiety. For he does not will the death of the sinner, as he does repentance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":649,"ref":"p649","source":"Ἀφήσει γὰρ ἐπὶ πολὺ τὰς ἁμαρτίας ἡμῶν, ἀντὶ τοῦ, παντελῶς, καὶ εἰς ἅπαν. \"Οὗ γὰρ ἐπλεόνασεν ἡ ἁμαρτία ὑπερεπερίσσευσεν ἡ χάρις.\" Γέγραπται γὰρ περὶ Χριστοῦ, \"Ὅτι ἰδοὺ αὐτὸς εἰσπορεύεται ὡς πῦρ χωνευτηρίου, καὶ ὡς πόα πλυνόντων,\" καὶ τὰ ἑξῆς. Βαπτίζει γὰρ ἡμᾶς Πνεύματι ἁγίῳ καὶ πυρί. Πῦρ δὲ ἡ σμηκτικὴ τοῦ Πνεύματος δύναμις πάντα ῥύπον ἐκτήκουσα. Εἰ γὰρ ἀθεράπευτα νομίζετε τὰ καθ' ἑαυτοὺς ὡς παρ' ἀνθρώποις ἀπεγνωσμένα, ἀλλ' οὐ παρ' ἐμοὶ ἀνίατα ταῦτα. Πολὺ δὲ Θεοῦ καὶ ἀνθρώπων τὸ μέσον. Ὡς οὖν Θεὸς ἀνεξίκακος εἰς μετάνοιαν προκαλοῦμαι σωτηρίαν ἐπαγγελλόμενος, εἰ τὸν Σωτῆρα τὸν παρ' ἐμοῦ πεμφθέντα προσδέχοισθε. Οὐ γὰρ κατὰ τοὺς ἀνθρώπους μνησικακῶ, καὶ μετανοῶ πάλιν ἐπαγγειλάμενος. Οὐ δεῖ τοίνυν Θεοῦ καλοῦντος, διὰ πλῆθος ἁμαρτιῶν ἀποκνεῖν τὴν μετάνοιαν, ὃ πεπόνθασιν Ἰουδαῖοι λέγοντες· \"Αἱ πλάναι ἡμῶν καὶ αἱ ἀνομίαι ἡμῶν ἐν ἡμῖν εἰσιν, καὶ ἐν αὐταῖς ἡμεῖς τηκόμεθα, καὶ πῶς ζησόμεθα;\" Πρὸς οὓς ὁ Θεός φησιν· \"Ἐπιστροφὴν ἐπιστρέψατε ἀπὸ τῆς ὁδοῦ ὑμῶν, οἶκος Ἰσραὴλ, καὶ οὐκ ἔσονται ὑμῖν εἰς κόλασιν ἀδικίας.\" Πρὸς δὲ πίστωσιν τῆς ἐπαγγελίας ἧς πεποίηται πρὸς τὸν ἀσεβῆ τὸν ἐξ ἐθνῶν ἐπιστρέφοντα, χρῆται τῇ τοῦ ὑετοῦ καὶ τῆς χιόνος παραβολῇ, δεικνὺς τὸν ἐν ἀρχῇ Θεὸν Λόγον ἄνωθεν ἐκ τοῦ Πατέρος κατιόντα δίκην ὑετοῦ καὶ χιόνος, ἐφ' ᾧ τὰς ψυχὰς αὐτῶν ἀρδεῦσαι, καὶ καρποφόρους ἐργάσασθαι, καὶ μὴ πρότερον ἀναδραμεῖσθαι πρὸς τὸν Πατέρα, πρὶν ταῦτα ποιεῖν. Θεοπρεπῶς δὲ νοητέον τοῦ Πατέρος καὶ τὸ στόμα, καὶ τὸν λόγον. Οὔτε γὰρ ἐκεῖνο σωματικόν. Οὔτε οὗτος ἀνυπόστατος.","english":"For he will forgive our sins for a long time, meaning completely and entirely. \"For where sin abounded, grace superabounded.\" For it is written concerning Christ, \"Behold, he himself enters like a refining fire, and like the grass of those who wash,\" and the rest. For he baptizes us with the Holy Spirit and fire. And the fire is the cleansing power of the Spirit, melting away all filth. For if you think your own affairs are incurable, as things despaired of among men, yet they are not incurable with me. For great is the difference between God and men. As God, then, patient of evil, I call you to repentance, promising salvation, if you would receive the Savior sent from me. For I do not bear grudges as men do, and repent again after promising. It is necessary, then, when God calls, not to shrink back from repentance because of the multitude of sins—which is what the Jews have suffered, saying: \"Our wanderings and our lawless deeds are within us, and in them we are consumed, and how shall we live?\" To whom God says: \"Turn back from your way, house of Israel, and they shall not be for you as a punishment for injustice.\" And to confirm the promise which he has made to the ungodly one who turns from the Gentiles, he uses the parable of the rain and the snow, showing that God the Word in the beginning, coming down from above from the Father like rain and snow, in order to water their souls and make them fruitful, and not to run back up to the Father before doing these things. And the mouth of the Father, and the Word, must be understood in a manner befitting God. For neither is that bodily, nor is this without subsistence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":650,"ref":"p650","source":"Ἐπεὶ πῶς ἂν κατορθώσας ἐπαναστρέφοι πρὸς τὸν Πατέρα μὴ διαχυθεὶς, ὡς τῶν ἀνθρώπων ὁ λόγος μόνον ὑπάρχων σημαντικός; Τινὲς δὲ τὸν ὑετὸν δῆλον ἔφασαν τὴν τῶν εὐαγγελικῶν κηρυγμάτων χορηγίαν, δι' ἧς εὔκαρπος ἡ πᾶσα γέγονεν, ἐπιψάλλοντος τοῦ Δαβίδ· \"Ἐπεσκέψω τὴν γῆν, καὶ ἐμέθυσας αὐτήν· ἐπλήθυνας τοῦ πλουτῖσαι αὐτήν. Τοὺς αὔλακας αὐτῆς μέθυσον. Πλήθυνον τὰ γεννήματα αὐτῆς. Ἐν ταῖς σταγόσιν αὐτῆς εὐφρανθήσεται ἀνατέλλουσα.\" Καὶ διὰ Μωσέως φησί· \"Καταβήσεται ὡς ὑετὸς τὸ ἀπόφθεγμά μου.\" Καὶ Παῦλος δέ φησιν· \"Ὁ δὲ Θεὸς τῆς εἰρήνης αὐξήσει τὸν σπόρον ὑμῶν καὶ πληθύναι τὰ γεννήματα τῆς δικαιοσύνης ὑμῶν.\" Καὶ πῶς γὰρ οὐ δράσει ταῦτα τὰ θεῖα Λόγια; κατὰ γὰρ τὸν παρόντα προφήτην· \"Ἃ ὁ Θεὸς ὁ ἅγιος βεβούλευται, τίς διασκεδάσει; καὶ τὴν χεῖρα τὴν ὑψηλὴν τίς ἀποστρέψει;\" Ἐξ οὗ τὴν εὐκαρπίαν ἐσχήκαμεν τὴν πνευμα 2560\n\nτικὴν, ὡς μὴ μόνον τὴν ἱερὰν συλλέξαι τροφὴν, καὶ τὸν ἄρτον ἔχειν τὸν ζωοποιὸν, ἀλλὰ καὶ σπέρμα τῷ σπείροντι. Οἱ γὰρ μυσταγωγοῦντες λαοὺς, σπείρουσιν ἐν ταῖς καρδίαις αὐτῶν, ὃν ἑαυτοῖς ἐθησαύρισαν σπόρον. Κατὰ γὰρ τὸν Παῦλον, Θεοῦ γεώργιόν ἐσμεν, Θεοῦ συνεργοὶ τοῦ λέγοντος περὶ ἑαυτοῦ· Ἐξῆλθεν ὁ σπείρων τοῦ σπεῖραι τὸν σπόρον αὐτοῦ. Πρὸς δὲ τοὺς ἐξ ἐθνῶν τῷ σωτηρίῳ προσιόντας λόγῳ φησίν· Ἐν γὰρ εὐφροσύνῃ ἐξελεύσεσθε, δηλαδὴ τῆς πατροπαραδότου πλάνης, κατὰ τὸ, Ἔξελθε ἐκ τῆς γῆς σου. Καὶ ἐν χαρᾷ διδαχθήσεσθε τὸ σωτήριον Εὐαγγέλιον. Διὸ προέφη· Εὐοδώσω τὰς ὁδούς σου, καὶ τὰ ἐντάλματά μου. Δυσχερὲς γὰρ ἀποφοιτᾷν ἡδονῶν σαρκικῶν, καὶ πλάνης προειλημμένης.","english":"For how could one who has set things right turn back to the Father without being poured out, since the word of men is only significant? But some said that the rain clearly means the supply of the gospel proclamations, through which the whole has become fruitful, as David sings in addition: \"You visited the earth and made it drunk; you multiplied it to enrich it. Make its furrows drunk. Multiply its produce. In its drops it will rejoice as it springs up.\" And through Moses he says: \"My utterance shall descend like rain.\" And Paul also says: \"But the God of peace will increase your seed and multiply the produce of your righteousness.\" And how would these divine oracles not accomplish these things? For according to the present prophet: \"What the holy God has planned, who will scatter? And the high hand who will turn back?\" From which we have obtained the spiritual fruitfulness, so as not only to gather the sacred food and to have the life-giving bread, but also seed for the sower. For those who initiate peoples into the mysteries sow in their hearts the seed which they have treasured up for themselves. For according to Paul, we are God's field, God's fellow workers, of him who says concerning himself: \"The sower went out to sow his seed.\" And to those from the nations who approach the saving word he says: \"For you shall go out with gladness,\" that is, from the ancestral error, according to the saying, \"Go out from your land.\" And with joy you shall be taught the saving Gospel. Therefore he foretold: \"I will make your ways prosperous, and my commandments.\" For it is difficult to depart from fleshly pleasures and from error already seized upon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":651,"ref":"p651","source":"Καὶ δεῖ Θεοῦ πρὸς τὴν ἄνω πορείαν ὁδηγοῦντος ἡμᾶς καὶ κούφους ἐργαζομένου. \"Ὄρη γὰρ, φησὶ, τὰ ὑψηλὰ ταῖς ἐλάφοις.\" Καὶ ἀλλαχοῦ δέ φησιν· \"Ὁδὸς εὐσεβῶν εὐθεῖα ἐγένετο, καὶ παρεσκευασμένη ἡ ὁδὸς τῶν εὐσεβῶν\" Καὶ ἄλλος δὲ προφήτης φησίν· \"Εὐθεῖαι αἱ ὁδοὶ Κυρίου, καὶ δίκαιοι πορεύσονται ἐν αὐταῖς·\" ὅπερ ἐστὶν θεόδοτον· οὐ τἀναντία φησὶ περὶ τῆς τῶν Ἰουδαίων Συναγωγῆς. \"Διὰ τοῦτο ἰδοὺ ἐγὼ φράσσω τὰς ὁδοὺς αὐτῆς, καὶ οὐ μὴ εὕρῃ.\" Ἀκολουθεῖ δὲ τὸ χαίρειν τοῖς εὐοδουμένοις ἐν ἀρεταῖς καὶ γνώσει Θεοῦ. \"Ὡς γλυκέα γὰρ, φησὶ, τῷ λάρυγγί μου τὰ λόγιά σου, Ὑπὲρ μέλι καὶ κηρίον τῷ στόματί μου.\" Ἐφ' οἷς αἱ θεῖαι δυνάμεις εὐφραίνονται δηλούμεναι δι' ὀρῶν καὶ βουνῶν. Καὶ ὁ Σωτὴρ γάρ φησι, χαρὰν ἔσεσθαι ἐν οὐρανοῖς ἐπὶ ἑνὶ ἁμαρτωλῷ μετανοοῦντι. Πνεύματα γάρ εἰσι λειτουργικὰ πρὸς διακονίαν σωτηρίας πεμπόμενα. Ἡ δὲ τούτων διαφορὰ κατὰ τὸ ὑψηλότερόν τε καὶ ἔλαττον. Ξύλα δὲ ἀγροῦ ἐπικροτοῦντα κλάδοις, εἶεν ἂν αἱ καρποφόροι ψυχαὶ ἐπὶ τῇ ἐπιστροφῇ τῶν ἀνόμων ἡδόμεναι. Τινὲς δὲ ὄρη μὲν τοὺς διδασκάλους τῆς Ἐκκλησίας τοὺς οὐδὲν χαμαίζηλον ἔχοντας· βουνοὺς δὲ, τοὺς μετ' αὐτούς. Χαρὰ γὰρ τούτων ἡ σωτηρία τῶν προσιόντων, ὡς καὶ Παῦλον λέγειν· \"Χαρὰ καὶ στέφανός μου.\" Ξύλα δὲ ἀγροῦ τοὺς ὑπὸ χεῖρα λαούς. Εὐανθὴς γὰρ τοῦ Σωτῆρος ὁ κῆπος. Διὸ καὶ ἡ Νύμφη φησί· \"Καταβήτω ὁ ἀδελφιδός μου εἰς κῆπον αὐτοῦ, καὶ φαγέτω καρπὸν ἀκροδρύων αὐτοῦ.\" Χαίρουσι δὲ καὶ οὗτοι τοσαύτην ἐν ἑαυτοῖς ὁρῶντες μεταβολήν. Πάλαι μὲν γὰρ γόνιμον, ἢ τρόφιμον εἶχον οὐδέν·","english":"And it is necessary that God guide us on the upward journey and make us light. \"For the mountains,\" he says, \"are high for the deer.\" And elsewhere he says: \"The way of the pious became straight, and the way of the pious was made ready.\" And another prophet says: \"The ways of the Lord are straight, and the righteous shall walk in them\"—which is God-given; he does not say the opposite concerning the Synagogue of the Jews: \"Therefore behold, I will block her ways, and she shall not find them.\" There follows rejoicing for those who prosper in virtues and in the knowledge of God. \"For how sweet,\" he says, \"are your words to my throat, beyond honey and the honeycomb to my mouth.\" In these things the divine powers rejoice, signified by mountains and hills. For the Savior also says that there will be joy in the heavens over one sinner who repents. For they are ministering spirits sent for the service of salvation. And their difference is according to the higher and the lower. And the trees of the field clapping with their branches would be the fruitful souls rejoicing at the conversion of the lawless. But some say the mountains are the teachers of the Church who have nothing lowly, and the hills those after them. For their joy is the salvation of those who come near, as Paul also says: \"My joy and crown.\" And the trees of the field are the peoples under their hand. For the garden of the Savior is fair-flowered. Therefore the Bride also says: \"Let my beloved come down into his garden, and let him eat the fruit of his trees.\" And these too rejoice, seeing so great a change in themselves. For formerly they had nothing productive or nourishing—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":652,"ref":"p652","source":"ὡς ἐν ἐρήμῳ δὲ καὶ χέρσῳ στοίβην ὕλης ἀχρήστου καὶ κόνυζαν τὴν δυσωδεστάτην ἔφερον. Νῦν δὲ ὅτε τῆς θείας μετέσχον χάριτος, μυρσίνην εὐωδεστάτην καὶ τὴν ὑψηλοτάτην, καὶ πάλιν εὐώδη κυπάρισσον ἐκαρποφόρουν. Ὁ δὲ Σύμμαχός φησιν, ἀντὶ στοίβης ἀναβήσεται βράθυ. Ἀντὶ δὲ κνιδὸς ἀναβήσεται μυρσίνη, ὡς εἰ ἔλε γεν· Ἀντὶ κακίας δικαιοσύνην, σωφροσύνην ἀντ' ἀσελγείας, καὶ ἀντὶ θράσους ἀνδρείαν, φρόνησίν τε ἀντ' ἀφροσύνης. Εὕροις δ' ἂν τοῦτο καὶ ἐν τοῖς ἐξ αἵματος Ἰσραήλ. Στοίβη γὰρ ὄντες καὶ κόνυζά ποτε Ματθαῖος καὶ Παῦλος, ὁ μὲν τελώνης, ὁ δὲ διώκτης, Χριστὸν εὐωδιάζουσιν ἐν παντὶ τόπῳ, ἔν τε τοῖς σωζομένοις καὶ τοῖς ἀπολλυμένοις. Καὶ ἄλλο δέ τι θαυμάσιον ἐπαγγέλλεται τοῖς ἐπὶ τὸν Κύριον ἐπιστρέψασιν ἔθνεσιν. Ἔσται γὰρ, φησὶ, Κύριος αὐτοῖς εἰς ὄνομα καὶ εἰς σημεῖον αἰώνιον. Πανταχοῦ γὰρ ἔστιν ἰδεῖν ἀπὸ Χριστοῦ καλουμένους Χριστιανούς. Καὶ σημεῖον σωτηρίας ἐπιγράφονται τοὔνομα, ὅπερ οὐκ ἐκλείψει ποτέ. Ἀμεταμέλητα γὰρ τὰ χαρίσματα τοῦ Θεοῦ. Τινὲς δὲ σημεῖον, τὸν δι' οὗ σεσώσμεθα σταυρὸν εἰρήκασι· τὴν δὲ πᾶσαν ῥῆσιν οὕτως ἑρμήνευσαν ἕτεροι· Θεοῦ σώσειν αὐτοὺς ἐπαγγειλαμένου μετανοοῦντας, καὶ τοὺς ἐχθροὺς ὑποτάξειν αὐτοῖς, καὶ τοῦ προφήτου πρὸς πίστιν αὐτοὺς διεγείραντος (κληρονομήσειν γὰρ αὐτοὺς σωτηρίαν) τῶν ἀκουόντων κινηθέντων πρὸς πόθον, ἐθέλειν τε σωθῆναι λεγόντων, πρὸς τὰς ἐννοίας αὐτῶν ὁ προφήτης ὡς διψῶντας προτρέπεται. Τινὲς δὲ, φασὶν, διὰ τοῦτο εἰς ἔνδειαν ἤχθησαν τῶν ἀγαθῶν, ἵνα πόθῳ πρὸς αὐτά ποτε σπεύσωσι.","english":"But as in a desert and a dry land they bore a heap of useless woodland and the most foul-smelling fleabane. But now, when they have partaken of the divine grace, they bore the most fragrant myrtle and the tallest, and again the sweet-smelling cypress. But Symmachus says, instead of a heap, \"juniper shall come up.\" And instead of fleabane, \"myrtle shall come up,\" as if he had said: Instead of vice, righteousness; instead of licentiousness, temperance; and instead of rashness, courage; and instead of folly, prudence. And you would find this also among the Israelites by blood. For once being a heap and fleabane, Matthew and Paul—the one a tax collector, the other a persecutor—give forth the fragrance of Christ in every place, both among those who are being saved and among those who are perishing. And he promises something else wonderful to the nations who have turned to the Lord. For \"the Lord,\" he says, \"shall be to them for a name and for an everlasting sign.\" For everywhere one may see those called Christians from Christ. And they inscribe upon themselves the name as a sign of salvation, which will never fail. For the gifts of God are irrevocable. But some have said the sign is the cross through which we have been saved; and others have interpreted the whole passage thus: when God had promised to save them if they repented, and to subdue their enemies to them, and when the prophet had stirred them up to faith (for they would inherit salvation), when those who heard were moved to longing, and said they wished to be saved, the prophet, as it were, urges on their thoughts as those who thirst. But some say that for this reason they were brought to a lack of good things, so that at some time they might hasten toward them with longing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":653,"ref":"p653","source":"Ὡς οὖν οἱ διψῶντες προσίασι ταῖς πηγαῖς, οὕτω καὶ ὑμεῖς τῷ Θεῷ, ἀντὶ παντὸς ἀργυρίου συναίσθησιν τῶν ἡμαρτημένων λαβόντες. Οὐκ ὠνητὰ γὰρ τὰ παρὰ Θεοῦ, οὐδὲ χρεία πρὸς μὲν σπονδὴν οἴνου, πρὸς δὲ θυσίαν στέατος, ἅπερ\n\nὠνούμενοι οὐδὲν ἀποφέρεσθε πλέον εἰς ὄνησιν, ἢ κόπον καὶ μόχθον, μὴ ὄντων ἱκανῶν δυσωπημάτων. Ἀργὰ γὰρ ταῦτα πρὸς ἁμαρτίας ἐξάλειψιν, ἣν μετάνοια ποιεῖ καὶ πίστις ἡ εἰς Θεόν. Πρὸς ἀγαθῶν δὲ δωρεὰν, ἀκροατὴν οὐκ εὐγνώμονα μόνον ζητεῖ, ἀλλὰ καὶ συνιέντα, καὶ τῷ καλοῦντι προστρέχοντα. Προσέχετε δὲ, φησὶ, τοῖς ὠσίν· καὶ εἰ μὲν σωματικὸν ἀκατάλληλον. Ὀφθαλμῶν γὰρ τὸ προσέχειν. Εἰ δὲ κατὰ ψυχὴν, ἀκόλουθον. Ἁπλῆ γὰρ οὖσα καὶ μονοειδὴς, ἐν μιᾷ δυνάμει τὰς ἔνδον αἰσθήσεις ἐκτήσατο. Τοιγαροῦν ὀφθαλμοῖς ἀκούει ὁ γράμμασιν ἐντυγχάνων, καὶ δακτύλοις διαλέγεται ὁ τούτοις γράφων. Εἶτα μέμνηται τοῦ Δαβὶδ, καὶ τῆς πρὸς ἐκεῖνον σχέσεως, δι' ἣν αὐτῷ πᾶσαν παρεῖχε ῥοπὴν, ἧς τεύξεσθαι καὶ τούτους φησὶν, εἴπερ ἀκούειν ἐθέλοιεν. Οὕτω γὰρ ζήσονται, οὐ τὴν παροῦσαν μόνον ζωὴν, ἀλλὰ καὶ τὴν μένουσαν· οὐ μόνον δὲ ὑμεῖς ζηλοῦντες τὸν αὐτοῦ τρόπον καὶ τὴν μετάνοιαν, τῶν αὐτῶν τεύξεσθε, ἀλλὰ καὶ ἐν παντὶ ἔθνει δεκτὸς ὁ ζῶν ὁμοίως αὐτῷ. Οἰκειοῖ γὰρ οὐ γένος, ἀλλὰ καρδία καὶ βίος. Οὕτως οὖν καὶ ὑμεῖς πανταχοῦ δοξασθήσεσθε, ὡς πάντας πανταχόθεν εἰς θεογνωσίαν ἐξ ὑμῶν φωτιζομένους συῤῥεῖν πρὸς ὑμᾶς, οἰκειότητα ποθοῦντας τὴν πρὸς ἐμὲ, ὡς ἐπὶ τῆς βασιλίδος Σάβα, καὶ τοῦ Αἰθίοπος εὐνούχου γεγένηται, τῆς τοῦ ἔθνους εὐσεβείας καὶ πρὸς αὐτοὺς δραμούσης τῇ φήμῃ. Ταῦτα μὲν αὐτοῖς Θεὸς ἐπηγγέλλετο.","english":"Therefore, just as those who thirst come to the springs, so also you come to God, having received in place of all silver the awareness of your sins. For the things that come from God are not purchased, nor is there need for a libation of wine, nor for a sacrifice of fat, which\n\nwhen purchased you carry away nothing more for your benefit than toil and hardship, since they are not sufficient appeasements. For these things are idle for the erasure of sins, which repentance and faith in God accomplish. But for the gift of good things, He seeks a hearer who is not merely well-disposed but also understanding, and one who runs to the one who calls. And He says, Give heed with your ears; and if this refers to the bodily ears, it is incongruous. For it is the property of the eyes to give heed. But if it refers to the soul, it is fitting. For being simple and uniform, it possesses the inner senses in a single faculty. Therefore the one who reads letters hears with his eyes, and the one who writes with them converses with his fingers. Then he remembers David, and the relationship toward him, on account of which he granted him every inclination, which he says these also will obtain, if only they are willing to hear. For thus they will live, not the present life only, but also the life that remains; and not only will you, by emulating his manner and his repentance, obtain the same things, but in every nation the one who lives similarly to him will be acceptable. For He does not make kin by race, but by heart and manner of life. Thus, then, you also will be glorified everywhere, as all people from everywhere, being enlightened by you into the knowledge of God, run together to you, longing for the intimacy that is with me, as happened in the case of the queen of Sheba and the Ethiopian eunuch, the piety of the nation also rushing toward them by report. These things God was promising to them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":654,"ref":"p654","source":"Πρὸς δὲ τοῦτο ῥᾳθυμούντων αὐτῶν, ὁ μονογενὴς παρελθὼν εἰς ἀνθρώπους πάντων ἐθνῶν ἐποιήσατο κλῆσιν. Ἀδύνατον δέ φησι τῶν προεπηγγελμένων τυχεῖν ἄνευ Θεοῦ. Ὅθεν αὐτὸν ζητητέον, καὶ κλητέον, μὴ λογιζομένου πλῆθος ἁμαρτημάτων, καὶ τὸ εἰς αὐτὸν ἠσεβηκέναι. Πολυέλεος γάρ ἐστιν. Ποῖον γὰρ πλῆθος ἁμαρτιῶν τὴν αὐτοῦ φιλανθρωπίαν νικᾷ; καὶ ἀπωθούμενος δὲ ἐπ' ἀγαθῷ τέλει τοῦτο ποιῶ, καὶ ἀπεγνωκόσιν ἤδη τοῦτο ἀποδώσω. Πολὺς δὲ ὢν ἐν οἰκτιρμοῖς, πολλὴν ὑμῖν δώσει τὴν ἄφεσιν. Οὐ γὰρ ὑφίσταταί τι πάθος ἀνθρώπινον. Ἄνθρωπος γὰρ κἂν ἀφιέναι θέλῃ, διὰ θυμὸν ἔσθ' ὅτε κωλύεται τὴν τῆς λύπης δεχόμενος μνήμην. Κἂν τέκνῳ τι χαρίσασθαι θέλῃ, τοῦ διδομένου πολλάκις ἡ στέρησις ἀνακρούεται. Ἐμοὶ δὲ βουλομένῳ ἀφεῖναι καὶ δοῦναι οὐ μνήμη παλαιῶν ἁμαρτημάτων, οὐ στέρησις ἐνοχλεῖ. Καὶ ὑμεῖς μὲν βουλευόμενοί τι, μεταβουλεύεσθε. Ἐγὼ δὲ ἀμεταμέλητος. Ἀπείρῳ γὰρ ὑμῶν διαφορᾷ διενήνοχα. Δηλοῖ δὲ ὁ παρ' ἐμοῦ χορηγούμενος ὑμῖν ὑετὸς, ὃν διδοὺς εἰς εὐκαρπίαν τῇ γῇ, οὐκ ἀνεκαλεσάμην ποτέ. Ἐξ οὗ μάθετε ὡς οὐδεὶς λόγος παρ' ἐμοῦ ῥηθεὶς ἔσται κενὸς, ἐὰν ἐπιστραφέντες αἰτήσητε τῶν ἡμαρτημένων τὴν ἄφεσιν. Καὶ πρὸς τὰς ἐντολὰς δὲ τοῦ νόμου, φησὶν, ὑμᾶς εὐοδώσω, διδοὺς ἰσχὺν πρὸς τὸ φυλάττειν αὐτὸν, καὶ τὴν ἐκ τῆς αἰχμαλωσίας ἐπάνοδον ἔνδοξον, καὶ ὑπὸ Κύρου καὶ τῶν ἐχθρῶν δορυφορουμένην ποιήσω. Ὡς γὰρ ἐξ Αἰγύπτου, φασὶ, χωρούντων ὑπεχώρει τούτοις ἡ θάλαττα, διαβατὸς δὲ καὶ Ἰορδάνης ἐγένετο· οὕτως ἱστορεῖται μετὰ τὴν αἰχμαλωσίαν ὁ Τίγρις ποδὶ γενέσθαι διαβατός.","english":"But when they were careless about this, the Only-begotten came to men and made a calling of all nations. He says that it is impossible to obtain the things previously promised without God. Therefore he must be sought and called upon, not reckoning the multitude of sins, nor the impiety committed against him. For he is very merciful. For what multitude of sins conquers his love for mankind? And even when I am rejected, I do this for a good end, and I will give this to those who have already despaired. And being great in compassions, he will give you great forgiveness. For he does not experience any human passion. For a man, even if he wishes to forgive, is sometimes hindered by anger, receiving the memory of grief. And even if he wishes to grant something to a child, the deprivation of what is given often holds him back. But for me, who wish to forgive and to give, neither the memory of old sins nor deprivation troubles me. And you, when you deliberate, change your minds. But I am without regret. For I differ from you by an infinite distinction. The rain that I supply to you makes this clear, which, when I give it for the fruitfulness of the earth, I have never revoked. From this learn that no word spoken by me will be empty, if you turn and ask for the forgiveness of your sins. And to the commandments of the law, he says, I will guide you prosperously, giving strength to keep it, and I will make the return from captivity glorious, and escorted by Cyrus and by your enemies. For as, they say, when they were departing from Egypt, the sea withdrew before them, and the Jordan became passable; so it is recorded that after the captivity the Tigris became passable by foot.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":655,"ref":"p655","source":"Καὶ ὡς ἐν ἀγαλλιάσει κινηθῆναι τὰ ὄρη, καὶ τοσαύτην σχεῖν μεταβολὴν ἀντὶ τῆς καταλαβούσης ἐκ τῶν πολεμίων ἐρημίας, ὡς καὶ ξένων δένδρων, παρὰ τὰ ὄντα, βλάστην ἐκδοῦναι, τῆς τοῦ Θεοῦ δεικνυμένης ἐξ αὐτῶν εὐμενείας. Ἐκ δὲ τῶν εἰρημένων ἐπίστηθι ὡς ἀμετάθετος ἡ βουλὴ τοῦ Θεοῦ δι' αἰῶνος, κἂν μὴ ἐπὶ μιᾶς ἢ πλειόνων γενεῶν πληρωθῇ. ΚΕΦΑΛ. Ν ʹ. αʹιαʹ. Τάδε λέγει Κύριος· Φυλάσσεσθε κρίσιν, καὶ ποιήσατε δικαιοσύνην. Ἤγγικε γὰρ τὸ σωτήριόν μου παραγίνεσθαι, καὶ τὸ ἔλεός μου ἀποκαλυφθῆναι. Μακάριος ἀνὴρ ὁ ποιῶν ταῦτα, καὶ ἄνθρωπος ὁ ἀντεχόμενος αὐτῶν, καὶ φυλάσσων τὰ Σάββατα μὴ βεβηλοῦν· καὶ διατηρῶν τὰς χεῖρας αὐτοῦ, μὴ ποιεῖν ἄδικα9, κ.τ.λ. Περιγράψας ὁ λόγος τὴν περὶ τῶν ἐθνῶν προφη τείαν, ἐπὶ τὸ τῶν Ἰουδαίων τάγμα μετέβη τῶν τότε τῷ προφήτῃ συνόντων, οἵτινες ἐφρόνουν ἐπ' εὐγενείᾳ, καὶ τῷ φυλάττειν τὰ Σάββατα, καὶ τὸ πολύγονον εὐσεβείας ἐνόμιζον γέρας, ὡς ἀναπίπτειν ἐντεῦθεν τοὺς προσηλύτους καὶ τοὺς εὐνούχους· τοὺς μὲν ὡς εὐγενείας, τοὺς δὲ ὡς παίδων ἐστερημένους. Διὸ","english":"And it is as if the mountains were moved in exultation, and underwent so great a change, instead of the desolation that had come upon them from their enemies, that even foreign trees, beyond those that existed, put forth shoots, the goodwill of God being shown through them. And from what has been said, understand that the counsel of God is unchangeable through all ages, even if it is not fulfilled in one or more generations. CHAPTER 56.1. Thus says the Lord: Keep judgment, and do righteousness. For my salvation is near to come, and my mercy to be revealed. Blessed is the man who does these things, and the man who holds fast to them, and who keeps the Sabbaths without profaning them; and who keeps his hands from doing unjust things, etc. Having concluded the prophecy concerning the nations, the discourse turned to the order of the Jews who were then with the prophet, who prided themselves on their noble birth, and on keeping the Sabbaths, and considered a numerous offspring a gift of piety, so that on this account the proselytes and the eunuchs were cast down—the former as lacking noble birth, the latter as deprived of children. Therefore","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":656,"ref":"p656","source":"δείκνυσι Θεὸς ἐν τρόποις εἶναι καὶ ταῖς ἀρεταῖς τὸ μακάριον. Ὁ γὰρ ἐστερημένος δικαιοσύνης καὶ κρίσεως, κἄν τι τῶν εἰρημένων ἔχῃ, λίαν ἐστὶν ἀνόνητος. Ὅθεν φησί· Πάσης ἀκρίτου παύσασθε γνώμης, κεκριμένῳ λογισμῷ μετιόντες τὸ δίκαιον· ἤγουν, Τὰ ὀρθὰ φυλάττετε κρίματα, ἢ τὰ θεῖα κρίματα, δηλονότι τὰς ἐντολάς. Δεῖ δὲ καὶ λογισμῷ φυλάττειν, καὶ ἔργῳ ποιεῖν. Διό φησι· καὶ ποιεῖτε δικαιοσύνην, μισθὸν ἐπαγγειλάμενος τὸ σωτήριον καὶ τὸ ἔλεος, ἢ, κατὰ τοὺς λοιποὺς, τὴν δικαιοσύνην. Τινὲς δέ φασιν· Ἵνα μὴ νομίσωσιν ἐπὶ τὴν τοῦ νόμου τήρησιν τὴν ἐν σκιαῖς καὶ τύποις παρακαλεῖσθαι, ἐγγὺς εἶναι, φησὶ, τὸ σωτήριον, καὶ τὸ ἔλεος, τοῦτ' ἔστι Χριστόν. Ἐλεήσας γὰρ ἡμᾶς, διὰ τῆς ἀφέσεως ἔσωσεν. Οὕτω καὶ Ἀμβακούμ· \"Ἔτι μικρὸν, καὶ ὁ ἐρχόμενος ἥξει, καὶ οὐ χρονιεῖ.\" Ἀποκαλυφθῆναι δέ φησιν, ἐπειδὴ προὔλεγον μὲν οἱ προφῆται περὶ αὐτοῦ, ἐν ἰδίοις δὲ καιροῖς ἐφανερώθη. Τοῦτο καὶ Δαβὶδ ἔλεγεν· \"Ἐγνώρισε Κύριος τὸ σωτήριον αὐτοῦ ἐναντίον τῶν ἐθνῶν. Ἀπεκάλυψε τὴν δικαιοσύνην αὐτοῦ.\" Ἐπὶ τοιαύταις οὖν ἐλπίσιν ἐπιλέγει, Μακάριος ἀνὴρ ὁ ποιῶν ταῦτα. Τὴν κρίσιν λέγει καὶ τὴν δικαιοσύνην, ἀλλ' οὐχ ὁ προτερήμασι κομπάζων σωματικοῖς, εὐγενείᾳ τε καὶ πολυπαιδίᾳ. Συνῳδὰ τούτοις ἔλεγεν Ἰωάννης ὁ Βαπτιστής· \"Ποιήσατε οὖν καρποὺς ἀξίους τῆς μετανοίας, καὶ μὴ δόξητε λέγειν, Πατέρα ἔχομεν τὸν Ἀβραάμ.\" Ὁμοίως καὶ ὁ Σωτήρ· \"Εἰ τέκνα τοῦ Ἀβραὰμ ἦτε, τὰ ἔργα τοῦ Ἀβραὰμ ἐποιεῖτε ἄν.\" Δεῖ δὲ πρὸς τῷ φυλάττειν [Σάββατα], καὶ ἀντέχεσθαι τῆς δικαιοσύνης, καὶ κρίσεως, καὶ μὴ παρέργως ἐπ' αὐτὰ χωρεῖν.","english":"God shows that blessedness consists in dispositions and virtues. For one who is deprived of righteousness and judgment, even if he has some of the things mentioned, is utterly unprofitable. Therefore he says: Cease from every unjudged opinion, pursuing the just with a judged reasoning; that is, Keep the right judgments, or the divine judgments, clearly the commandments. And it is necessary both to keep them with reasoning and to do them with action. Therefore he says: and do righteousness, having promised as the reward salvation and mercy, or, according to the others, righteousness. But some say: Lest they think that they are exhorted to the observance of the law in shadows and types, he says that salvation and mercy are near, that is, Christ. For having pitied us, he saved us through forgiveness. So also Habakkuk: \"Yet a little while, and the one who is coming will come, and will not delay.\" And he says that he was revealed, since the prophets foretold concerning him, but he was made manifest in his own times. David also said this: \"The Lord made known his salvation before the nations. He revealed his righteousness.\" With such hopes, then, he adds, Blessed is the man who does these things. He means judgment and righteousness, but not the one who boasts in bodily advantages, nobility and having many children. John the Baptist said things in harmony with these: \"Therefore produce fruits worthy of repentance, and do not think to say, We have Abraham as our father.\" Likewise also the Savior: \"If you were children of Abraham, you would have done the works of Abraham.\" And it is necessary, in addition to keeping [the Sabbaths], also to hold fast to righteousness and judgment, and not to approach them carelessly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":657,"ref":"p657","source":"Μετὰ τούτων γὰρ καὶ ἡ φυλακὴ τῶν Σαββάτων ἐπαινετὴ, ἥτις ἐστὶν οὐχ ἁπλῶς ἐν ἀργίᾳ, ἀλλ' ἐν τῷ τὰς χεῖρας, τοῦτ' ἔστι τὰς πράξεις καθαρὰς ἀτόπων ἔργων τηρεῖν. Οὕτω γὰρ δεῖ Σαββατίζοντας θυσίας προσάγειν πνευματικάς. Εἶτα παραμυθεῖται τοὺς προσηλύτους καὶ τοὺς εὐνούχους, ὡς οὐδενὸς τῶν μεγάλων ἐστερημένους σωματικῆς εὐγενείας καὶ παίδων γονῆς. Οὐ γὰρ ἐμποδίσει ταῦτα τῶν θείων τυχεῖν ἀγαθῶν, εἰ ζῷεν θεοσεβῶς, τῷ δικαιοπραγεῖν ὡς δεῖ Σαββατίζοντες. Οὐ γὰρ ψιλὰ θέλει τὰ Σάββατα ὁ κατ' ἀρχὰς εἰπὼν τοῦ βιβλίου· \"Τὰς νουμηνίας ὑμῶν, καὶ τὰ Σάββατα, καὶ ἡμέραν μεγάλην οὐκ ἀνέχομαι·\" ἀλλ' εἰ καὶ ἔδει τότε σωματικῶς τηρεῖσθαι, διὰ τὴν παραγγελίαν τοῦ νόμου τὸ Σάββατον, μετὰ κρίσεως καὶ δικαιοσύνης ἦν τηρητέον. Οὐκ ἄρα παραβλάψει τὸν ἀλλογενῆ τὸ νόθον τοῦ γένους. Ἀρέσκων γὰρ Κυρίῳ εἰς ἔθνος ἅγιον καὶ ἐν τέκνοις τελέσει τοῦ Ἀβραάμ. \"Οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραὴλ,\" ὡς ὁ Παῦλός φησιν. Οὐδ' ὅτι εἰ εἶ σπέρμα Ἀβραὰμ, πάντως καὶ τέκνα.\" Ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα, καὶ ἡ ἐπαγγελία δὲ τῷ Ἀβραὰμ οὐκ ἐπὶ μόνοις δέδοται τοῖς ἐξ αὐτοῦ, ἀλλὰ καὶ πᾶσι τοῖς διὰ πίστεως.\" Ἐδικαιώθη γὰρ οὕτως Ἀβραάμ. Ἀλλ' οὐδὲ τὸν εὐνοῦχον θεοσεβοῦντα παραβλάψει τὸ ἄγονον, εἰ καὶ ἡ πολυπαιδία καιροῦ καλοῦντος ἐν εὐλογίας δέδοται τάξει. Ἀντὶ τῆς οὖν πολυτεκνίας δώσειν αὐτοῖς ἐπαγγέλλεται ἐν τῷ οἴκῳ, καὶ ἐν τῷ τείχει αὐτοῦ, τόπον ὀνομαστόν· ἢ κατὰ τοὺς λοιποὺς ἑρμηνευτάς· Χεῖρα καὶ ὄνομα βέλτιον υἱῶν καὶ θυγατέρων.","english":"For along with these things, the keeping of the Sabbaths is also praiseworthy, which consists not simply in idleness, but in keeping the hands—that is, the actions—pure from shameful deeds. For thus those who keep the Sabbath must offer spiritual sacrifices. Then he comforts the proselytes and the eunuchs, as being deprived of none of the great things by reason of bodily nobility and the begetting of children. For these things will not hinder them from obtaining the divine goods, if they live piously, keeping the Sabbath by doing justice as they ought. For he who spoke at the beginning of the book does not want bare Sabbaths: \"Your new moons and Sabbaths and the great day I cannot endure\"; but even if at that time the Sabbath had to be kept bodily, because of the commandment of the law, it was to be kept with judgment and righteousness. Therefore the foreigner will not be harmed by the baseness of his race. For one who pleases the Lord will be brought to completion into a holy nation and among the children of Abraham. \"For not all who are of Israel are Israel,\" as Paul says. Nor, \"because you are the seed of Abraham, are you all children.\" But the children of the promise are reckoned as seed, and the promise was given to Abraham not for those from him alone, but also for all who are through faith. For Abraham was justified in this way. Nor will childlessness harm the eunuch who fears God, even if having many children is given in the order of blessing when the time calls for it. Therefore, instead of many children, he promises to give them in his house and within his wall a named place; or according to the other interpreters: a hand and a name better than sons and daughters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":658,"ref":"p658","source":"Καὶ ὄνομα δὲ, φησὶν, αἰώνιον δώσω αὐτοῖς ὃ οὐκ ἐξαρθήσεται, ὁποῖον ἦν τὸ δοθὲν Ἰακὼβ, καὶ ποιῆσαν αὐτὸν Ἰσραὴλ, ἄνθρωπον θεωρὸν Θεοῦ. Τοῦτο γὰρ σημαίνει τὸ ὄνομα, ὃ καὶ γέγονεν ἔργον. Εἰ δὲ καὶ, κατὰ τὸν λόγον τοῦ Σωτῆρος, εὐνούχισαν ἑαυτοὺς διὰ τὴν βασιλείαν τῶν οὐρανῶν, ἐπειδὴ πολλαὶ μοναὶ παρὰ τῷ Πατέρι, καὶ ἔστι πόλις Θεοῦ Ἱερουσαλὴμ ἐπουράνιος· ἀκόλουθον ἐκεῖ δίδοσθαι τόπον αὐτοῖς ἐν τῷ τείχει ταύτης τῆς πόλεως· ἤγουν καὶ τῆς ἐπὶ γῆς Ἐκκλησίας, ἐν ᾗ διαπρέπουσιν ἄνδρες ἁγνείᾳ καὶ σεμνότητι σύντροφοι, καὶ πολυπαιδίας κρείττω τὴν ἐπὶ τούτοις ἐν Κυρίῳ δόξαν ἡγούμενοι καὶ φυλάττοντες τὰ Σάββατα αὐτοῦ, δηλονότι Χριστοῦ, ἀληθῆ καὶ οὐ σκιώδη τυγχάνοντα. Τὰ αὐτὰ δὲ πράττοντας καὶ τοὺς ἀλλογενεῖς εἰσάξειν εἰς ὄρος ἅγιον αὐτοῦ ἐπαγγέλλεται, δέξεσθαί τε παρ' αὐτῶν θυσίας, δηλαδὴ τὰς δι' εὐχῶν καὶ αἰνέσεως, ἢ καὶ τὰς σωματικὰς, εἰ περὶ τῶν πρὸ τῆς παρουσίας ὁ λόγος. Τὸν γὰρ οἶκον αὐτοῦ πᾶσιν\n\nἀνεῷχθαι τοῖς ἔθνεσιν, τῶν ἐξ Ἰσραὴλ διελέγχων τὸν τύφον, οἳ κατεφύοντο τῶν ἀλλογενῶν, μερίδα καὶ κλῆρον Θεοῦ, καὶ λαὸν ἅγιον ἑαυτοὺς ὀνομάζοντες, καὶ λέγοντες· \"Μακάριοι ἐσμὲν Ἰσραὴλ, ὅτι τὰ ἀρεστὰ Κυρίῳ γνωστὰ ἡμῖν ἐστιν.\" Καὶ ὅρα πῶς παρῆλθε τὰ ἀρχαῖα, καὶ γέγονε πάντα καινά. Ὁ μὲν γὰρ νόμος φησίν· Οὐκ εἰσελεύσεται Ἀμμανίτης καὶ Μωαβίτης εἰς Ἐκκλησίαν Κυρίου. Ὁ δὲ Χριστὸςπάντας εἰσάξειν εἰς τὴν ἁγίαν Ἐκκλησίαν ἐπαγγέλλεται. Αὐτὴ γὰρ ὄρος τὸ ἅγιον. Εἰς ἣν εἰσελθόντες τοῖς ἐξ αὐτοῦ χαρίσμασιν ἐνευφραίνονται. Ὡς δὲ ἐκ παραδείγματος τῆς κατὰ νόμον λατρείας, δεκτὰς αὐτῶν ἔφη γίνεσθαι τὰς θυσίας.","english":"And he says, I will give them an everlasting name, which shall not be cut off, such as was the one given to Jacob, and which made him Israel, a man who beholds God. For this is what the name signifies, and it has also become a reality. But if, according to the word of the Savior, they have made themselves eunuchs for the kingdom of heaven, since there are many mansions with the Father, and there is a heavenly city of God, Jerusalem, it follows that a place is given to them there within the wall of this city—that is, also of the Church on earth, in which men stand out who are companions of chastity and dignity, and who consider the glory in the Lord that comes from these things better than having many children, and who keep his Sabbaths—clearly those of Christ—which are true and not shadowy. And he promises that those who do the same things, even the foreigners, he will bring into his holy mountain, and will accept sacrifices from them—clearly those made through prayers and praise, or even bodily ones, if the word concerns things before the coming. For his house has been opened to all the nations, refuting the arrogance of those from Israel who were puffed up against the foreigners, calling themselves a portion and inheritance of God and a holy people, and saying: \"Blessed are we, Israel, because the things pleasing to the Lord are known to us.\" And see how the ancient things have passed away, and all things have become new. For the law says: An Ammonite and a Moabite shall not enter the assembly of the Lord. But Christ promises to bring all into the holy Church. For she is the holy mountain. Entering into it, they rejoice in the gifts that come from him. And as from an example of the worship according to the law, he said that their sacrifices become acceptable.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":659,"ref":"p659","source":"Ἀναλόγως γὰρ, τῶν μὲν ὁλοκαυτουμένων, ὅσοι δι' ὅλων ἑαυτῶν καθιέρωνται τῷ Θεῷ· τῶν δὲ ἐκ μέρους, ὁποία τῶν ἐν Κυρίῳ γεγαμηκότων ἡ ζωὴ, μεμερισμένη Θεῷ τε καὶ κόσμῳ. Πλὴν οὐ μόνοις ἤμερος τοῖς ἐξ ἐθνῶν ὁ Σωτήρ. Συνάξει γὰρ, φησὶ, καὶ τοὺς διεσπαρμένους Ἰσραήλ. Ἀπέστησαν γὰρ τῆς ἐν νόμῳ πολιτείας μᾶλλον, ἢ τῆς Ἰουδαίας ἔξω γεγόνασιν, εἰδωλολατροῦντές τε καὶ διδάσκοντες διδασκαλίας ἐντάλματα ἀνθρώπων. Ἐξ ὧν ὁ ἐπισυναχθεὶς ἐκ τῆς διασπορᾶς Ἰσραὴλ, οἵτε πάλαι θεοσεβεῖς, καὶ τοῦ Σωτῆρος οἱ μαθηταί. Τὰ θηρία δὲ τοῦ δρυμοῦ τὰ μετὰ τοῦ Ἰσραὴλ συναγόμενα σημαίνει τοὺς ἐθνικούς. Δρυμὸν γὰρ συνήθως καλεῖ τὸ πλῆθος τῶν ἀλλοφύλων ἐθνῶν, ἅπερ εἰς ἑστίασιν ἀνακαλεῖται πνευματικήν. Διὸ κατὰ τὸν Ἀκύλαν ἀντὶ τοῦ, πάντα τὰ θηρία, πᾶν ζῶον αὐτοῦ εἴρηται. Καὶ πάλιν πάντα τὰ ζῶα αὐτοῦ. Τίνος δὲ αὐτοῦ, ἢ τοῦ Θεοῦ; οὐχ ἁπλῶς δὲ τὰ θηρία καλεῖ, ἀλλὰ τὰ αὐτοῦ. Ἐθηριώθησαν γὰρ ὑπὸ τυράννῳ τεθραμμένοι τῷ διαβόλῳ, καὶ ζῶντες οὐκ ἀνθρωπίνως. Ἀλλὰ νῦν αὐτοὺς ἐπὶ τράπεζαν καλεῖ τὴν νοητὴν, τὸν ἄρτον φαγεῖν τῆς ζωῆς, ὥς τε χαίροντας λέγειν· \"Ἡτοίμασεν ἐνώπιόν μου τράπεζαν.\" Καὶ δι' ἑτέρου δὲ προφήτου φησί· \"Φάγετε καὶ πίετε καὶ μεθύσθητε οἱ πλησίον.\" Μακρὰν γὰρ ὄντες Θεοῦ, διὰ πίστεως ἤγγισαν, καὶ μετέχουσιν ἄρτου τοῦ στηρίζοντος καρδίαν ἀνθρώπου. Κατὰ δὲ τὴν ἱστορίαν διχῶς νοήσεις. Ἡ γὰρ διὰ τὴν ἀπὸ Βαβυλῶνος ἐπιστροφὴν τοῦ λαοῦ τὴν ἐπὶ Κύρου καὶ Δαρείου καὶ Ἀρταξέρξου γενομένην λέγων συνάξειν τὸν Ἰσραὴλ, μετ' αὐτῶν καὶ τὰ θηρία συνάξειν φησίν.","english":"For proportionally, of the whole burnt offerings, those who consecrate themselves wholly to God; but of the partial offerings, such as is the life of those who have married in the Lord, divided between God and the world. Yet the Savior is not gentle to those from the Gentiles only. For he will gather, he says, also the dispersed of Israel. For they departed from the citizenship in the law rather than came to be outside Judea, both practicing idolatry and teaching as doctrines the commandments of men. From these comes the Israel gathered together from the dispersion, both those who were pious of old and the disciples of the Savior. And the beasts of the thicket gathered together with Israel signify the Gentiles. For he customarily calls the multitude of foreign nations a thicket, which he summons to a spiritual feast. Therefore according to Aquila, instead of all the beasts, every living thing of his has been said. And again, all his living things. But whose, if not God's? And he does not simply call the beasts, but his own. For they were made beastly, having been reared under the tyrant the devil, and living not in a human way. But now he calls them to the noetic table, to eat the bread of life, so as to say rejoicing: \"He prepared a table before me.\" And through another prophet he says: \"Eat and drink and be drunk, you who are near.\" For being far from God, through faith they drew near, and they partake of the bread that strengthens the heart of man. And according to the history you will understand it in two ways. For either, speaking of the return of the people from Babylon that took place under Cyrus and Darius and Artaxerxes, he says he will gather Israel, and with them he says he will gather the beasts as well.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":660,"ref":"p660","source":"Τότε γὰρ εἰκὸς ἦν καὶ πλῆθος αὐτοῖς ἀλλοφύλων ἐθνῶν προσηλυτεῦσαι, οὓς διὰ τὸ ἀλλογενὲς καὶ ἄγριον θηρία καλεῖ. Ἢ θηρία συνήθως φησὶ τοὺς καταδῃώσαντας τὸν Ἰσραὴλ, καὶ ὅλῳ στόματι φαγόντας αὐτὸν, διὰ τὴν εἰς Χριστὸν ἀσέβειαν. Διὸ καὶ ὡς θηρία πρὸς βρῶσιν αὐτοὺς τοῦ ἔθνους καλεῖ, καὶ τὸ εὔλογον τῆς κολάσεως ἐπιδείκνυται λέγων· ἴδετε ὅτι πάντες ἐκτετύφλωνται. Τινὲς δέ φασιν ὡς προγνοὺς ὅτι τὰ μὲν θηρία πεισθήσεται τῷ κηρύγματι, ἐν ἀπιστίᾳ δὲ τὸ Ἰουδαίων πλῆθος μενεῖ, τυφλοὺς εἰκότως αὐτοὺς ἀπεκάλεσεν, οἳ μηδὲ τοῖς θηρίοις γεγόνασιν ἴσοι. Ἀντὶ δὲ τοῦ, ἴδετε ὅτι ἐκτετύφλωνται, Σύμμαχος καὶ Θεοδοτίων, οἱ σκοποὶ αὐτοῦ, φασὶ, τυφλοί. Ἀκύλας δὲ σκοπευταί. Ἀντὶ δὲ τοῦ ἐνεοὶ, Σύμμαχος ἄλαλοι. Ἀκύλας δὲ μογιλάλοι. Νοήσεις δὲ τοὺς ἐνταῦθα σκοποὺς τυφλοὺς ἐξ ἑτέρων διορατικῶν σκοπῶν, περὶ ὧν ἐλέγετο. Φωνὴ τῶν φυλασσόντων σε ὑψώθη. Ἀνθ' οὗ οἱ λοιποί. Φωνὴ τῶν σκοπῶν σου ἐπῆρε φωνήν. Ἦν δὲ περὶ τῶν ἀποστόλων ὁ λόγος τῶν διορατικῶν τῆς Ἐκκλησίας σκοπῶν. Καὶ πρὸς Ἰεζεκιὴλ δέ φησιν· Υἱὲ ἀνθρώπου, σκοπὸν δέδωκά σε τῷ οἴκω Ἰσραήλ. Ἐνταῦθα δὲ οἱ τοῦ Ἰουδαίων ἔθνους ἄρχοντες τυφλοὶ σκοποὶ λέγονται, καὶ κύνες ἐνεοὶ οὐ δυνάμενοι ὑλακτεῖν, οὐδὲ τῆς τοῦ Θεοῦ ποίμνης ἀπελαύνειν τοὺς λύκους. Καὶ πῶς οἱ πρώτους ἑαυτοὺς ἐκτυφλώσαντες, καὶ τὸ φῶς τὸ ἀληθινὸν μὴ δεξάμενοι; καίτοι σαφῶς ἐβόα· \"Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου.\" Καὶ πάλιν· \"Ὁ ἀκολουθῶν ἐμοὶ οὐ μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλ' ἕξει τὸ φῶς τῆς ζωῆς·\" περὶ ὧν ὁ προφήτης φησίν· \"Ὑπομεινάντων αὐτῶν φῶς, ἐγένετο αὐτοῖς σκότος·","english":"For then it was likely that even a multitude of foreign nations would have become proselytes to them, whom he calls beasts because of their being of alien race and savage. Or he calls beasts, in the customary way, those who utterly destroyed Israel and devoured him with their whole mouth, because of their impiety toward Christ. Therefore he calls them as beasts for the eating of the nation, and demonstrates the reasonableness of the punishment, saying: See that all have been blinded. But some say that, foreknowing that the beasts would be persuaded by the preaching, while the multitude of the Jews would remain in unbelief, he reasonably called them blind, who have not even become equal to the beasts. Instead of \"See that they have been blinded,\" Symmachus and Theodotion say, \"his watchmen are blind.\" But Aquila says \"watchers.\" And instead of \"dumb,\" Symmachus says \"speechless.\" But Aquila says \"stammering.\" And you will understand the watchmen here to be blind, in contrast to other clear-sighted watchmen, about whom it was said: The voice of those who watch over you has been lifted up. In place of which the others say: The voice of your watchmen has raised its voice. And the word was about the apostles, the clear-sighted watchmen of the Church. And he says to Ezekiel also: Son of man, I have given you as a watchman to the house of Israel. But here the rulers of the nation of the Jews are called blind watchmen, and dumb dogs unable to bark, nor to drive away the wolves from the flock of God. And how could those who first blinded themselves, and did not receive the true light? And yet he cried out clearly: \"I am the light of the world.\" And again: \"He who follows me shall not walk in darkness, but will have the light of life;\" about whom the prophet says: \"While they waited for light, darkness came upon them;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":661,"ref":"p661","source":"μεινάντων αὐγὴν, ἐν ἀωρίᾳ περιεπάτησαν.\" Καὶ ὁ Σωτὴρ δέ φησι \"Τυφλοί εἰσι τυφλῶν ὁδηγοὶ, δηλονότι τὴν διάνοιαν.\" Ὅθεν ἐπήγαγε νῦν ὁ προφήτης, καὶ οὐκ ἔγνωσαν φρονῆσαι. Δι' ὅπερ αὐτοῖς παρεκελεύετο καὶ Δαβίδ· \"Δράξασθε\n\nπαιδείας, μή ποτε ὀργισθῇ Κύριος καὶ ἀπολεῖσθε ἐξ ὁδοῦ δικαίας.\" Ὡς μὴ πεισθέντες ἐκ τῆς ὁδοῦ τῆς εὐαγγελικῆς ἀπολώλασι σὺν αὐτοῖς, οἷς ἐποίμαινον, πρὸς τῷ μὴ φυλάττειν ὡς κύνες, τὰ τῶν λύκων ποιήσαντες, ὡς λέγεσθαι περὶ αὐτῶν· \"Οἱ ἱερεῖς οὐκ εἶπον, Ποῦ ἐστι Κύριος; καὶ οἱ ἀντεχόμενοι τοῦ νόμου, οὐκ ἠπίσταντό με.\" Καὶ οἱ ποιμένες ἠσέβουν εἰς ἐμέ. Οἳ οὐδὲ μέχρι τοῦ ὑλακτεῖν ἐχώρουν, ἀλλὰ καὶ οὐδὲν καθευδόντων διαφέροντες φαντασίαις προσεῖχον μόναις ὥσπερ ἐνυπνιαζόμενοι. Διὸ Σύμμαχος μέν φησιν· ὁραματισταὶ κοιμώμενοι, ἀγαπῶντες νυστάζειν. Ὁ δὲ Ἀκύλας· φανταζόμενοι κοιμώμενοι, ἀγαπῶντες νυστάξαι. Καὶ τοιοῦτοι μὲν ἦσαν πρὸς τοὺς ἐκτὸς, καθ' ὧν ἔδει διεγρηγορέναι καὶ νήφειν. Πρὸς δὲ τοὺς οἰκείους ἀναιδεῖς, κατεσθίοντες τὰ ὑποκείμενα θρέμματα, καὶ τοῦτο λίαν ἀπλήστως. Παρεδίκαζον γὰρ διὰ δῶρα, καθάπερ ἔφη προλαβὼν προφήτης· κοινωνοὶ κλέπτων, ἀγαπῶντες δῶρα. Καὶ Ἀμβακοὺμ δὲ πρὸς τὸν Θεὸν ἀγανακτητικὰς εἰπὼν φωνὰς ἐπιφέρει· \"Ἐξ ἐναντίας μου γέγονε κρίσις, καὶ ὁ κριτὴς λαμβάνει. Διὰ τοῦτο διεσκέδασται νόμος, καὶ οὐκ ἐξάγεται εἰς τέλος κρῖμα, ὅτι ὁ ἀσεβὴς καταδυναστεύει τὸν δίκαιον.\" Καὶ τοῦ δὲ καρποῦσθαι τὰς δεκάτας μόνον, ἐγίνοντο ἀποδεκατοῦντες τὸ ἄνηθον καὶ τὸ ἡδύοσμον καὶ τὸ κύμινον, καὶ παρορῶντες τὴν κρίσιν, καὶ τὸ ἔλεος καὶ τὴν πίστιν, καθά φησιν ὁ Σωτήρ.","english":"...having remained in the light, they walked in the darkness.\" And the Savior also says, \"They are blind guides of the blind,\" clearly meaning in their understanding. Hence the prophet now adds, \"and they did not know how to understand.\" Therefore David also exhorted them: \"Lay hold of\n\ninstruction, lest the Lord be angry and you perish from the way of righteousness.\" Since they were not persuaded, they perished from the gospel way together with those whom they shepherded, in addition to not keeping watch as dogs, having done the things of wolves, so that it is said of them: \"The priests did not say, Where is the Lord? and those who clung to the law did not know me.\" And the shepherds were impious against me. They did not even proceed as far as barking, but, differing in no way from those who sleep, they attended to phantasies alone as if dreaming. Therefore Symmachus says: \"visionaries sleeping, loving to slumber.\" And Aquila: \"imagining in sleep, loving to have slumbered.\" And such were they toward those outside, over whom they ought to have been awake and sober. But toward their own they were shameless, devouring the flocks placed under them, and this most insatiably. For they judged unjustly for gifts, as the prophet said beforehand: \"companions of thieves, loving gifts.\" And Habakkuk, having uttered indignant words to God, adds: \"Judgment has come against me, and the judge takes. Therefore the law has been dispersed, and judgment does not come forth to the end, because the impious one oppresses the righteous.\" And in addition to devouring the tithes alone, they became those who tithe mint and dill and cumin, and overlook judgment and mercy and faith, as the Savior says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":662,"ref":"p662","source":"Ταύτης ἕνεκα τῆς αἰτίας πάντες φησὶ ταῖς ὁδοῖς αὐτῶν ἠκολούθησαν, οὐ ταῖς ὁδοῖς τοῦ Θεοῦ. Καὶ οὐ καθ' ἕνα μόνον ἦσαν τοιοῦτοι, ἀλλὰ καὶ κατὰ τὸ αὐτὸ συνέδρια ποιούμενοι πονηρὰ, οἷα τὰ κατὰ Χριστοῦ, καὶ τῶν ἀποστόλων. Ταῖς γὰρ ὁδοῖς αὐτῶν ἀκολουθοῦντες φιλήδονοι μᾶλλον ἦσαν, ἢ φιλόθεοι. ΚΕΦΑΛ. ΝΖʹ. αιδʹ. Ἴδετε ὡς ὁ δίκαιος ἀπώλετο, καὶ οὐδεὶς ἀνὴρ ἐκδέχεται τῇ καρδίᾳ. Καὶ ἄνδρες δίκαιοι αἴρονται, καὶ οὐδεὶς κατανοεῖ. Ἀπὸ γὰρ προσώπου ἀδικίας ἦρται ὁ δίκαιος. Ἔσται ἐν εἰρήνῃ ἡ ταφὴ αὐτοῦ. Ἦρται ἐκ τοῦ μέσου. Ὑμεῖς δὲ προσαγάγετε ὧδε υἱοὶ ἄνομοι, σπέρμα μοιχῶν καὶ πόρνησ9, κ.τ.λ. Δι' ὅπερ εὐθὺς αὐτῶν τὰ κατὰ Χριστοῦ καὶ τῶν δικαίων ἐπιφέρει τολμήματα λέγων· Ἴδετε ὡς ὁ δίκαιος αἴρεται, καὶ οὐδεὶς ἐκδέχεται τῇ καρδίᾳ. Καὶ πῶς γὰρ ἤμελλον ἰδεῖν οἱ τυφλοί; ἦ γὰρ ἂν ἑώρων αὐτὸν, τὴν κατ' αὐτῶν οἰκονομίαν νοήσαντες, καὶ οὐκ ἂν ἐκ τῶν ἐναντίων ἔλεγον· \"Δήσωμεν τὸν δίκαιον ὅτι δύσχρηστος ἡμῖν ἐστιν;\" Δίκαιος δὲ ἦν, ὡς οὐκ εἰδὼς ἁμαρτίαν· οὐ μετέχοντες καὶ οἱ μαθηταὶ χρηματίζουσι δίκαιοι, οὓς καὶ αὐτοὺς ἀπέκτειναν τὸν εὐαγγελικὸν αὐτοῖς πρεσβεύοντας λόγον. Ἀπέκτειναν γοῦν Ἰάκωβον τὸν ἀδελφὸν τοῦ Κυρίου, καὶ Στέφανον, τὸ τῆς ἀσεβείας οὐκ ἐννοούμενοι μέγεθος· ὅπερ ἐστὶ τὸ, μὴ ἐκδέχεσθαι τῇ καρδίᾳ. Ἦρται δὲ καὶ ἐκ προσώπου ἀδικίας ὁ δίκαιος· τοῦτ' ἔστιν, οἱ ἄδικοι κατηγωνίσαντο τοὺς δικαίους. Ὁμοῦ δὲ καὶ τὸν θάνατον, καὶ τὴν ἀνάστασιν τοῦ Κυρίου δεδήλωκε. Διὰ μὲν τῆς ταφῆς, τὸν θάνατον· διὰ δὲ τοῦ ἦρθαι ταύτην ἐκ μέσου, τὴν ἀνάστασιν.","english":"For this reason, he says, all followed their own ways, not the ways of God. And they were not such merely as individuals, but also gathered together in the same councils, doing wicked things, such as those against Christ and the apostles. For following their own ways, they were lovers of pleasure rather than lovers of God. CHAPTER 57. 14. \"See how the righteous man has perished, and no man lays it to heart. And righteous men are taken away, and no one considers. For from the face of injustice the righteous man has been taken away. His burial shall be in peace. He has been taken away from the midst. But you, draw near here, sons of the lawless, seed of adulterers and a harlot,\" etc. Therefore he immediately brings forward their daring deeds against Christ and the righteous, saying: \"See how the righteous man is taken away, and no one lays it to heart.\" And how were the blind to see? For they would have seen him, had they understood the dispensation concerning them, and they would not have said from their opposition, \"Let us bind the righteous man, for he is troublesome to us\"? And he was righteous, as one who knew no sin; and his disciples also, not sharing in sin, are called righteous, whom they also killed, as those who proclaimed to them the word of the Gospel. At any rate they killed James the brother of the Lord, and Stephen, not understanding the greatness of their impiety; which is the same as not laying it to heart. And the righteous man has been taken away from the face of injustice; that is, the unjust prevailed against the righteous. And at the same time he has indicated both the death and the resurrection of the Lord: by the burial, the death; and by this being taken away from the midst, the resurrection.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":663,"ref":"p663","source":"Ἀφανὴς γὰρ γέγονε μὴ μείναντος ἐν αὐτῇ τοῦ ταφέντος, ὡς καὶ τὸν ἄγγελον λέγειν· Δεῦτε, ἴδετε τὸν τόπον ὅπου ἔκειτο. Πῶς δὲ γέγονεν ἡ ταφὴ αὐτοῦ ἐν εἰρήνῃ, ἢ ὅτι σιωπῶν, καὶ μηδὲν ἀντιλέγων ἀνῄρηται; ἢ ὅτι οὐκ ἐπεδικάσατο αὐτοῦ ὁ ἄρχων τοῦ κόσμου τούτου, μηδὲν εὑρὼν ἐν αὐτῷ; ἢ ὥς φασιν, ἐπειδὴ πάντες οἱ καθηγηταὶ τῶν Ἰουδαίων, μετὰ τῶν ὑπηκόων, ἀπέκτειναν αὐτὸν ὁμονοίᾳ χρησάμενοι, μηδενὸς ἀντιλέγοντος. Ἐκ πολλῆς δὲ φιλοθεΐας λοιπὸν ὁ προφήτης αὐτοῖς ἐπιφέρεται, οἷς οὐκ ἤρκεσε τῶν προφητῶν τὸ αἷμα, πρὸς αὐτὸ δὲ τῆς μιαιφονίας ἀνέδραμον τὸ κεφάλαιον. Δεινὸν μὲν γὰρ ὅτι καὶ πάλαι τοὺς προφήτας ἐσυκοφάντουν. Πλὴν ἀλλ' ἦσαν ἄνθρωποι τάξιν οἰκετικὴν περιφέροντες. Τί δ' ἂν εἴποις, φησὶν, ὅτι κατ' αὐτοῦ τοῦ πάντων Δεσπότου τὰς γλώσσας ἐκίνησαν; Σαμαρείτην γὰρ ἔλεγον, καὶ οἰνοπότην, καὶ ἐκ πορνείας γεγεννημένον, καὶ δαιμονᾷν. Καὶ τέλος Πιλάτῳ προσαγαγόντες ἔφασκον· \"Οὗτος ἀνασείει τοὺς ὄχλους, καὶ κωλύει φόρους διδόναι Καίσαρι.\" Τοιγαροῦν δι' Ἡσαΐου φησὶν ὁ Σωτήρ· \"Οὐαὶ αὐτοῖς, ὅτι ἀπεπήδησαν ἀπ' ἐμοῦ. Δείλαιοί εἰσιν, ὅτι ἠσέβησαν εἰς ἐμέ. Ἐγὼ δὲ ἐλυτρωσάμην αὐτούς. Αὐτοὶ δὲ","english":"For it has become hidden, since the one buried in it did not remain, as even the angel says: \"Come, see the place where he lay.\" And how did his burial come to be in peace, except that he was put to death in silence and contradicting nothing? Or because the ruler of this world did not claim him as his own, finding nothing in him? Or, as they say, because all the leaders of the Jews, together with their subjects, killed him in unanimity, with no one contradicting. And from great love of God the prophet thereafter assails them, those whom the blood of the prophets did not suffice, but they ran back to the very capital of murder. For it is dreadful that they also long ago used to slander the prophets. Nevertheless they were men bearing the rank of servants. But what would you say, he says, that against the very Master of all they moved their tongues? For they called him a Samaritan, and a wine-drinker, and one born of fornication, and demon-possessed. And finally, bringing him before Pilate, they said: \"This man stirs up the crowds, and forbids giving tribute to Caesar.\" Therefore the Savior says through Isaiah: \"Woe to them, for they have leapt away from me. Wretched are they, for they have acted impiously against me. But I redeemed them. Yet they—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":664,"ref":"p664","source":"κατελάλησαν κατ' ἐμοῦ ψευδῆ.\" Καίτοι γὰρ εἰδότες ὅτι αὐτὸς ὁ κληρονόμος ἐστὶν, ἔλεγον· \"Δεῦτε, ἀποκτείνωμεν αὐτόν.\" Καὶ διὰ τοῦ ψαλμοῦ δέ φησιν· \"Ἀντὶ τοῦ ἀγαπᾷν με, ἐνδιέβαλλόν με.\" Τέκνα δὲ καλεῖ ἀπωλείας, ὡς μὴ δεξαμένους τὸν σώζοντα· καὶ σπέρμα ἄνομον· \"Περὶ ἐμοῦ γάρ φησι γέγραφε Μωσῆς·\" ὥστε καὶ τὸν νόμον παρέβησαν. Φησὶ δὲ αὐτοὺς καὶ σπέρμα μοιχῶν καὶ πόρνης μοιχούς φησι, καλῶν ἐν τούτοις τοὺς τῶν Ἰουδαίων καθηγητάς. Οἱονεὶ γὰρ ἐμοιχῶντο τὴν Συναγωγὴν, ἐντάλματα ἴδια, οὐ τὰ ἐκ νόμου διδάσκοντες. Ὧν ἡ Συναγωγὴ δεχομένη τὰ σπέρματα, δικαίως ἐχρημάτισε πόρνη. Κυριοκτόνους δὲ αὐτοὺς ἀποφήνας, δείκνυσιν ἐκ παλαιοῦ νοσοῦντας αὐτοὺς τὸ μισόθεον. Ὑμεῖς γὰρ οἱ καὶ πάλαι παρακαλοῦντες ἐπὶ τὰ εἴδωλα, καὶ ταῦτα τοῦ νόμου διδάξαντος· \"Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις.\" Καὶ οὐκ ἤρκει μόνοις ἀσεβεῖν, ἀλλὰ καὶ τοὺς ἄλλους ἐδίδασκον. Ἔσῃ τοίνυν μερὶς ἀλωπέκων, δηλονότι δαιμόνων οἷς περ ἐλάτρευσας, οἷς τὸ σκότος ἡτοίμασται τὸ ἐξώτερον· ἡ ἄρα τὴν σφαγὴν τῶν τέκνων φησὶν εἰς αὐτοὺς περι[ελεύσ]εσθαι, πολεμίων αὐτὴν ἐπαγόντων. Φησὶ δὲ, ὅτι καὶ ὀπίσω τῶν σταθμῶν τῆς θύρας ἔθηκας μνημόσυνά σου, τὰ ἀντὶ φυλακτηρίου λέγων ἀγάλματα, μνημόσυνα τῆς εἰδωλολατρείας ὑπάρχοντα, πρὸς τὸ μεμνῆσθαι τούτων διὰ παντὸς παρεστηκότων ἢ ταῖς θύραις ἐγγεγλυμμένων. Ὤου γὰρ ἐμοῦ ταῦτα τυγχάνειν ὠφελιμώτερα. Πῶς γὰρ ἂν καὶ γένοιτο τὸ κακὸν αἱρετὸν μὴ φαινομένῳ χρωσθὲν ἀγαθῷ; Τὸ δὲ, ἐπ' ὄρος ὑψηλὸν ἐκεῖ σου ἡ κοίτη, ἐπειδὴ τοῖς εἰδώλοις ἐνυπνίων ἕνεκα παρεκάθευδον.","english":"They spoke falsehood against me.\" For although they knew that he himself is the heir, they said, \"Come, let us kill him.\" And through the psalm he says, \"Instead of loving me, they slandered me.\" He calls them children of destruction, as those who did not receive the one who saves; and an unlawful seed; \"For Moses,\" he says, \"wrote concerning me,\" so that they also transgressed the law. He calls them a seed of adulterers and of a harlot, calling adulterers in these words the leaders of the Jews. For, as it were, they committed adultery against the Synagogue, teaching their own commandments, not those from the law. Receiving their seeds, the Synagogue was justly called a harlot. Having declared them murderers of the Lord, he shows that they had been sick with hatred of God from of old. For you are the ones who from ancient times invited others to idols, even though the law taught: \"You shall worship the Lord your God, and him only shall you serve.\" And it was not enough for them alone to be impious, but they also taught others. You shall therefore be a portion of foxes, clearly of demons whom you served, for whom the outer darkness has been prepared; the curse, then, says that the slaughter of the children will come back upon them, when enemies bring it on. He says also that behind the posts of the door you placed your memorials, calling the images that served instead of phylacteries memorials of idolatry, so as to remember these things standing by continually or engraved on the doors. For alas for me, these things turn out to be more profitable. For how could evil become choiceworthy unless it were colored with an appearance of good? And the phrase, \"on a high mountain there is your bed,\" because they lay beside the idols for the sake of dreams.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":665,"ref":"p665","source":"Ταῦτα μὲν ὡς πρὸς τοὺς εἰρημένους σκοποὺς τυφλοὺς καὶ τοὺς κύνας τοὺς ἐνεούς. Τὰ δὲ ἑξῆς ὡς πρὸς αὐτὴν Ἱερουσαλὴμ, καὶ τὴν τῶν Ἰουδαίων ἐπιφέρει συναγωγὴν, Ἠγάπησας λέγων τοὺς κοιμωμένους μετὰ σοῦ. Κατὰ δὲ τοὺς λοιποὺς, ἠγάπησας τὴν κοίτην αὐτῶν, τῶν σκοπῶν δηλονότι τῶν εἰρημένων, μεθ' ὧν πάσης πορνείας ἐπλήρους ὁδὸν, εἰδωλολατρείας, νεκυομαντείας, οἰωνισμῶν, καὶ τῶν ὅσα τοιαῦτα, ὧν γινομένων, πολλοὺς ἐποίησας ἀπὸ σοῦ· φεύγοντες γὰρ οἱ προφῆται καὶ οἱ θεοσεβεῖς τὴν Ἱερουσαλὴμ ἔλεγον· \"Ἰατρεύσαμεν τὴν Βαβυλῶνα, καὶ οὐκ ἰάθη.\" Ἐγκαταλίπωμεν αὐτὴν, καὶ ἀπέλθωμεν ἕκαστος εἰς τὴν γῆν αὐτοῦ, ὡς δεισιδαίμονα τὴν Ἱερουσαλὴμ Βαβυλῶνα καλέσαντες. Ἤγουν φησὶν, ἐπλήθυνε παρ' ἑαυτῇ Θεοὺς τοὺς μακρὰν ἀπ' αὐτῆς, περιεργαζομένη τὰ τῶν ὁμόρων σεβάσματα. Ὃ δηλοῖ καὶ τὸ, ἀπέστελλες πρέσβεις ὑπὲρ τὰ ὅριά σου. Ὁ δὲ Σύμμαχος οὕτως ἐξέδωκε· Καὶ ἐπλήθυνες τὰ μυρέψιά σου. Ἀπέστειλας ὅμηρά σου ἕως μακράν. Ὡς πρὸς ἑταίραν δὲ καλλωπιζομένην ὁ λόγος ἐφ' ἡδονῇ τῶν αὐτῇ προσιόντων. Ὅθεν φησὶν ἐταπεινώθης ἕως ᾄδου. Ταῖς πολυοδίαις σου ἐκοπίασας. Μὴ μείνασα γὰρ ὑψηλὴ παρὰ Θεῷ, τεταπείνωται. Διό περ ἔλεγεν· \"Υἱοὺς ἐγέννησα καὶ ὕψωσα, αὐτοὶ δέ με ἠθέτησαν.\" Τίς δὲ τῆς ταπεινότητος ὁ τρόπος; ἡ πολυοδία. Οὐ γὰρ μίαν ὥδευες τὴν βασιλικὴν ὁδὸν, ἀλλὰ πολλὰς καὶ πεπλανημένας, ἀπ' ἄλλων εἰς ἄλλους ἀεὶ θεοὺς μεταβαίνουσα. Τοῦτο δὲ καὶ ἐπὶ τῶν ἐκτόπων οἶδεν ἀκολουθεῖν ἡδονῶν, πλούτου, καὶ ἀσελγείας, καὶ κενῆς δόξης παρενοχλούντων. Διό φησιν Ἱερεμίας·","english":"These things are said with reference to the so-called blind watchmen and the senseless dogs. But what follows he brings forward with reference to Jerusalem herself and the synagogue of the Jews, saying, \"You loved those who sleep with you.\" And in another sense, \"you loved their bed\"—namely, of the watchmen just mentioned—with whom you filled the way of every fornication: idolatry, necromancy, augury, and all such things; and when these were done, you made many depart from you. For the prophets and the God-fearing, fleeing Jerusalem, said, \"We healed Babylon, and she was not healed. Let us forsake her, and let each depart to his own land,\" calling Jerusalem Babylon because of its superstition. Or, he says, she multiplied for herself gods far from her, busying herself with the objects of worship of her neighbors. This is also shown by \"you sent envoys beyond your borders.\" But Symmachus rendered it thus: \"And you multiplied your perfumeries. You sent your hostages far away.\" The discourse is directed, as it were, to a harlot adorning herself for the pleasure of those who come to her. Hence he says, \"you were brought low even to Hades. You grew weary with your many ways.\" For since she did not remain exalted before God, she has been brought low. Therefore he said, \"I begot sons and exalted them, but they have rejected me.\" And what is the manner of this lowliness? The many ways. For you did not walk one royal road, but many and wandering ones, always passing from one set of gods to another. This same thing pleasure also knows how to bring about in the case of those devoted to outlandish pleasures—wealth, licentiousness, and empty glory troubling them. Therefore Jeremiah says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":666,"ref":"p666","source":"\"Ἐν ἐπιθυμίᾳ ψυχῆς αὐτοῦἐπνευματοφορεῖτο.\" Ὅπερ παθοῦσα ψυχὴ δυσανάκλη τος. Ὅθεν ἐπάγει· \"Παρεδόθη, τίς ἀποστρέψει αὐτήν;\" Καὶ Ἱερουσαλὴμ δὲ φησὶν, ἐντόνως ἐπικειμένη τοῖς κακοῖς οὐκ ἐπαύετο. Πρὸς ἣν λέγει· Οὐ κατεδεήθης μου. Ἢ κατὰ τὸν Ἀκύλαν, οὐκ ἐλιτάνευσας, ὥς τε τυχεῖν ἀφέσεως. Τὸ μὲν γὰρ ἐξ ἀρχῆς μὴ παθεῖν σωφρονούσης. Τὸ δὲ καὶ ἐπιμεῖναι λίαν ἀπεγνωσμένης. Πρὸς ὃ λέλεκται· \"Μὴ ὁ πίπτων οὐκ ἀνίσταται; ἢ ὁ ἀποστρέφων οὐκ ἐπιστρέφει;\" μετανοοῦντας γὰρ ἕτοιμος δέχεσθαι δι' ἑνὸς εἰπὼν τῶν προφητῶν· \"Ἐπιστράφητε υἱοὶ ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν.\" Οἱ δὲ ὡς ἀδυνατοῦντος σῶσαι Θεοῦ, προσδοκωμένων Βαβυλωνίων, τὴν εἰδωλολατρείαν ἐπέτειναν. Διό φησι· Τίνα φοβηθεῖσα ἐψεύσω με; τί γὰρ πρὸς θείαν δύναμιν ἄνθρωπος ὢν ὁ Βαβυλώνιος\n\nἴσχυεν; γέγραπται γὰρ περὶ Θεοῦ· \"Ὁ κατέχων τὸν γύρον τῆς γῆς, καὶ οἱ ἐνοικοῦντες ἐν αὐτῇ, ὡς ἀκρίδες.\" Καὶ Ἡσαΐας δέ φησιν· \"Οὐχὶ πάντα τὰ ἔθνη ὡς σταγὼν ἀπὸ κάδου, καὶ ὡς σίαλος λογισθήσονται, καὶ ὡς ῥοπὴ ζυγοῦ ἐλογίσθησαν; τίνι ὡμοιώσατε Κύριον;\" ὁ δὲ Ἀκύλας ἀντὶ τοῦ τίνα φοβηθεῖσα ἐψεύσω με, Διέμεινες δέ φησιν, ἐξ αἰῶνος ἄφοβος καὶ ἄνευ λαβῆς· δεικνὺς ὡς, εἰ καί ποτε θεοσεβεῖν ἔδοξας ἐπαγγέλλεσθαι, καὶ τότε τὴν ἐπαγγελίαν ἐψεύσω, Οὐδὲ γὰρ πρὸ τούτους ἔλαβές με πρὸς μνήμην, καὶ δὲ νῦν τοιαύτη παρέμεινας. Διὰ τοῦτο καταλείψω σε ἔρημον, καὶ λοιπὸν ἔκδικος ὀργή σε καταλήψεται, τὰ σὰ κακὰ διελέγχουσα. Καὶ τίς σε τότε τῶν σῶν ἐξελεῖται θεῶν; καὶ ἀλλαχοῦ δέ φησιν·","english":"In the desire of his own soul he was carried along by the Spirit.\" A soul that has suffered this is hard to call back. Hence he adds: \"She was given over; who will turn her back?\" And he says that Jerusalem too, pressing intently upon evils, did not cease. To her he says: You did not entreat me. Or according to Aquila, you did not supplicate, so as to obtain forgiveness. For not to suffer at all from the beginning is the mark of one who is self-controlled. But to persist as well is the mark of one utterly despaired of. To this it is said: \"Does not the one who falls rise again? Or the one who turns away, does he not return?\" For he is ready to receive those who repent, having said through one of the prophets: \"Return, sons who return, and I will heal your bruises.\" But they, as though God were unable to save, when the Babylonians were expected, intensified their idolatry. Therefore he says: Whom did you fear and lie to me? For what could the Babylonian, being a man, prevail against divine power? For it is written concerning God: \"He who holds the circle of the earth, and those who dwell in it, are as locusts.\" And Isaiah also says: \"Are not all the nations as a drop from a bucket, and as the scale of a balance will they be reckoned, and as a turning of the scales were they counted? To whom have you likened the Lord?\" But Aquila, instead of \"whom did you fear and lie to me,\" says, You remained from of old without fear and without seizure; showing that, even if you once seemed to promise to worship God, even then you lied to the promise. For neither before these did you take me into remembrance, and even now you have remained such as this. Therefore I will leave you desolate, and for the rest avenging wrath will seize you, convicting you of your evils. And who then of your gods will deliver you? And elsewhere he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":667,"ref":"p667","source":"\"Καὶ ἐν τῷ καιρῷ τῶν κακῶν ἐροῦσι, φησὶν, Ἀνάστα, σῶσον ἡμᾶς.\" Ἀντὶ δὲ τοῦ, ἐξελέσθωσάν σε ἐν τῇ θλίψει σου· Σύμμαχος ἐξελέσθωσάν σε, φησὶν, αἱ συναγωγαί σου· σαφῶς διδάσκων ἀνωφελεῖς εἶναι τὰς αὐτῶν συναγωγάς· εἰ μὴ ἄρα τῶν συνηγμένων αὐτοῖς εἰδώλων οὕτω τὸ πλῆθος ἐκάλεσεν. Τούτους δὲ, φησὶν, ἄνεμος λήψεται, ἢ τοὺς θεοὺς, ἢ τοὺς κατηγορηθέντας λέγων. Καὶ δι' Ἰεζεκιὴλ γάρ φησι πρὸς τὴν τούτων Συναγωγήν· \"Καθὼς ἐποίησας, οὕτως ἔσται σοι.\" Καὶ Ἡσαΐας δέ φησιν· \"Οὐαὶ τῷ ἀνόμῳ· κατὰ τὰ ἔργα τῶν χειρῶν αὐτοῦ συμβήσεται αὐτῷ.\" Καὶ νῦν δέ φησιν ὡς παριδοῦσά με παροραθήσῃ, ἀντὶ τῶν σῶν κακῶν παθοῦσα δικαίως. Καὶ ταῦτα μὲν τούτοις. Οἱ δὲ τὴν καλὴν ἐπιλεξάμενοι μερίδα, τὸν Θεὸν, τὴν πρέπουσαν ἕξουσιν ἀμοιβήν. Κτήσονται γὰρ τὴν ἐπηγγελμένην τοῖς πραέσι γῆν, καὶ ὄρος ἅγιον, τὴν ἐπουράνιον πόλιν· οἳ καὶ ἑτέρων φανοῦνται διδάσκαλοι, παραινοῦντες αὐτοῖς ἐξομαλίζειν τὰς ὁδοὺς τοῦ λαοῦ, καθαρὰς ποιουμένους καὶ λείας διδασκαλίας σκολιὸν ἐχούσας μηδέν. Οὐ φροντίζει γὰρ μόνης τῆς ἑαυτοῦ σωτηρίας ὁ κατορθώσας παρὰ Θεῷ, προστάττει δὲ καὶ τὴν τῆς θεοσεβείας ἐξομαλίζειν ὁδὸν, καὶ τὰ δοκοῦντα προσκόμματα τῶν θείων ἀναγνωσμάτων περιαιρεῖν διὰ τῆς ἐπὶ τὸ σαφέστερον αὑτῶν ἑρμηνείας. Πρέποι δ' ἂν εἰρῆσθαι ταῦτα περὶ τοῦ τῶν ἀποστόλων χοροῦ, οἳ τὸ ἅγιον ἐκληρονόμησαν ὄρος. Περὶ οὗ φησι καὶ Δαβίδ· \"Τίς ἀναβήσεται εἰς τὸ ὄρος τοῦ Κυρίου·\" καὶ τὰ ἐπὶ τούτῳ.","english":"And in the time of evils, he says, they will say, 'Arise, save us.'\" But in place of \"let them deliver you in your affliction,\" Symmachus says, \"let your synagogues deliver you,\" clearly teaching that their synagogues are useless—unless perhaps he thus called the multitude of idols gathered among them. And these, he says, a wind shall take, meaning either the gods or those who have been accused. For through Ezekiel too he says to their synagogue: \"As you have done, so shall it be to you.\" And Isaiah also says: \"Woe to the lawless one; according to the works of his hands it shall befall him.\" And now he says that as one who has disregarded me, you shall be disregarded, suffering justly in return for your own evils. And these things are for them. But those who have chosen the good portion, God, shall have the fitting recompense. For they shall possess the land promised to the meek, and the holy mountain, the heavenly city; and they shall appear as teachers of others, exhorting them to make level the ways of the people, making the teachings pure and smooth, having nothing crooked. For he who has succeeded before God does not care for his own salvation alone, but also commands that the way of piety be made level, and that the apparent stumbling blocks of the divine readings be removed through their interpretation into greater clarity. And these things would fittingly be said concerning the choir of the apostles, who inherited the holy mountain. Concerning which David also says: \"Who shall ascend into the mountain of the Lord?\" and what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":668,"ref":"p668","source":"Οἳ τῆς εἰς Χριστὸν ἀγάπης σφοδρῶς ἀντεχόμενοι ἔλεγον, \"Τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ Χριστοῦ;\" οἷς ῥηθήσεται, φησὶν, τὸ, \"Ἑτοιμάσατε τὴν ὁδὸν Κυρίου. Εὐθείας ποιεῖτε τὰς τρίβους αὐτοῦ.\" Τίνα δὲ τρόπον Ἄρατε σκῶλα, φησίν; τοῦτ' ἔστι τὴν λείαν ὁδὸν, τὴν διὰ πίστεως ὑποδείξατε αἰρομένων ἐκ μέσου τῶν νομικῶν ἐνταλμάτων, ἅπερ ἦν δυσκατόρθωτα. Τοιοῦτόν ἐστι καὶ τὸ, \"Πορεύεσθε διὰ τῶν πυλῶν μου, καὶ τοὺς λίθους διὰ τῆς ὁδοῦ ῥίψατε.\" Τοῦτ' ἔστι δυσχερείας ἀπαλλάξατε τὴν ὁδόν. Ἄλλοι δὲ τὴν πᾶσαν οὕτως ἐξηγήσαντο ῥῆσιν· Μετὰ τὴν τῶν προλεχθέντων ἐπαγγελίαν, ὑποδείκνυσι πῶς βιοῦντες αὐτῶν ἐπιτεύξονται. Μεθ' ἃ παραμυθεῖται τοὺς προσηλύτους· εἶτα τοὺς εὐνούχους κατάραν οἰομένους τὸ μὴ σπέρμα ἐν τῷ εὐλογημένῳ γένει κεκτῆσθαι, μηδὲ κληρονομίαν δύνασθαι λαβεῖν ἐν τῇ γῇ τῆς ἐπαγγελίας. Ἀναγκαίως δὲ ταῦτα συνεβούλευε τοῖς μέλλουσιν ὑπὸ τὴν ἀπόφασιν κεῖσθαι τὴν ῥηθεῖσαν πρὸς Ἐζεκίαν, ὡς ἐκ τοῦ γένους αὐτοῦ ποιήσουσι σπάδοντας· ᾗπερ ὑποπεσὼν Δανιὴλ, καὶ οἱ τρεῖς παῖδες, παραμυθίας διὰ τούτων ἐτύγχανον, ὡς μὴ ἀνονήτως τοῦ Θεοῦ μετιόντες τὰς ἐντολάς. Τοὺς οὖν τοιούτους μετὰ τῶν εὐσεβούντων ἀλλογενῶν ἐπισυνάξειν φησί. Τοῖς δὲ ἄλλοις ἀπειθοῦσι προλέγει τὰ συμβησόμενα παρὰ Χαλδαίων δίκην θηρίων ἐμπηδώντων αὐτοῖς. Τὸ δὲ αἴτιον, ὅτι ἑκόντες ἐμωράνθησαν, τοὺς κύνας τοὺς λυττῶντας μιμησάμενοι, τοὺς μὴ δεσπότας γνωρίζοντας, μή τε τοὺς τρέφοντας, μήθ' ὑλακτεῖν δυναμένους· ὃ δὴ πεπόνθασιν.","english":"Those who clung fervently to the love of Christ were saying, \"Who shall separate us from the love of Christ?\" To whom, he says, it will be spoken: \"Prepare the way of the Lord. Make straight his paths.\" But in what manner, he says, \"Take up the stumbling blocks\"? That is, show the smooth road, the road through faith, when the legal commandments, which were hard to set straight, are taken out of the midst. Of this sort is also the saying, \"Go through my gates, and cast out the stones from the way.\" That is, free the road from difficulties. But others have expounded the whole passage thus: After the promise of the things foretold, he shows how those who live accordingly will attain them. After these things he comforts the proselytes; then the eunuchs, who thought it a curse not to have seed in the blessed race, nor to be able to receive an inheritance in the land of promise. And necessarily he advised these things to those who were about to lie under the sentence spoken to Hezekiah, that from his race they would make eunuchs; falling under which, Daniel and the three children obtained comfort through these words, as not pursuing the commandments of God unprofitably. Such persons, then, together with the God-fearing foreigners, he says he will gather together. But to the others who disobey he foretells the things that will befall them from the Chaldeans, leaping upon them like wild beasts. And the cause is that they were willingly made foolish, imitating the rabid dogs, which do not recognize their masters nor those who feed them, nor are able to bark; which indeed they have suffered.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":669,"ref":"p669","source":"Ἀκούοντες γὰρ, ὡς ἐν ὕπνῳ, καὶ κοίταις, τὰ παρὰ τῶν δαιμόνων λεγόμενα, προσεποιοῦντο νυσταγμὸν, ἀφέντες τὰ παρὰ τοῦ Θεοῦ μετ' ἀποδείξεως τῶν ἐν ποσὶ προλεγόμενα, τοῦ μὲν ἡλίου ἀναποδίσαντος, τῶν δὲ ἑκατὸν ὀγδοήκοντα πέντε χιλιάδων ἀνῃρημένων. Πρὸς ἃ τυφλώττοντες, τῶν κακῶν οὐκ ἐλάμβανον κόρον· ἀλλὰ καὶ τὰς περιστάσεις ὁρῶντες, αἳ τοῖς δικαίοις συμβαίνουσι,\n\nκαὶ τοὺς ἐπαγομένους βίᾳ θανάτους, διεβέβληντο πρὸς τὴν ἀρετὴν ὡς μηδὲν ὠφελοῦσαν. Ὅθεν τὰ παρ' αὐτῶν προτάξας τῶν λεγόντων ἀπολωλέναι τὸν δίκαιον, ἐπάγει μεμφόμενος ὅτι τὰς μὲν σωματικὰς αὐτῶν ἀπωλείας ὁρῶσι, τὸ δὲ πρὸς ὄνησιν αὐτοῖς εἶναι τὸ συσταλῆναι τὸν χρόνον, καὶ πόνων αὐτοὺς ἐπ' ἐλπίσιν ἀγαθαῖς ἀπαλλάττεσθαι σκοπεῖν οὐκ ἐθέλουσιν ἀπλῶς τοῦ δικαίου κατατρέχοντες βίου. Εἶτα διελέγχει τὰς ἀσεβείας αὐτῶν, τὰς ἐν ὄρεσι, καὶ κατ' οἶκον ἐπὶ τῶν ἰδίων σταθμῶν βωμοὺς ἐγειρόντων, καὶ σύμβολα κρεμαννύντων οἰωνισμῶν. Διόπερ εἰς αἰχμαλωσίαν παραδοθήσονται. Ἐν γὰρ αὐτοῖς τοῖς δεινοῖς πάντα μᾶλλον ἢ πρὸς ἐμὲ κατεφεύγετε, πρεσβείας περὶ συμμαχίας εἰς Αἴγυπτον ἀποστέλλοντες, καὶ πρὸς τὰ πόῤῥωθεν ἔθνη. Καὶ ἀντιλεγόντων ἐφ' ἑτέρους ἐτρέχετε. Καὶ κόπων καὶ ταλαιπωρίας κόρος οὐκ ἦν. Εἶτα τὰς συμφορὰς αὐτοῖς ἀπειλήσας, ἀνέσεως τυχεῖν τοὺς αὐτῷ προσκειμένους ἐπαγγέλλεται. Καὶ καταλαβόντες, φησὶ, τὸ ἅγιόν μου ὄρος συμβουλεύσουσι πᾶν εἴδωλον ἀρθῆναι. Καὶ πᾶν σκῶλον καθαρισθῆναι ἀπὸ τῶν ὁδῶν τοῦ Θεοῦ, πρὸς τὸ ἀνεμποδίστως ἐν ταῖς ὁδοῖς μου πορεύεσθαι. ιεκαʹ.","english":"For, hearing as in sleep and on their beds the things spoken by the demons, they pretended to be drowsy, having abandoned the things foretold by God with demonstration of what was at hand, when the sun went back and the hundred and eighty-five thousand were destroyed. Blinded to these things, they did not take their fill of evils; but even seeing the calamities that befall the righteous, and the deaths violently brought upon them, they slandered virtue as profiting nothing. Hence, having set before them the words of those saying that the righteous man has perished, he adds, reproaching them, that they see their bodily destructions, but that it is for their benefit that the time has been shortened, and they are unwilling to consider that they are being released from labors in good hopes, simply running down the life of the righteous man. Then he convicts them of their impieties—those who raise up altars on the mountains and at home upon their own thresholds, and hang up symbols of auguries. Therefore they shall be handed over to captivity. For in the midst of these very terrors you fled for refuge to everything rather than to me, sending embassies to Egypt for alliance, and to the nations far off. And when they contradicted, you ran to others. And there was no surfeit of labors and hardship. Then, having threatened them with calamities, he promises that those who cling to him will obtain relief. And having taken possession, he says, of my holy mountain, they will counsel that every idol be removed, and every stumbling-block be cleansed from the ways of God, so as to walk unhindered in my ways. 15.21.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":670,"ref":"p670","source":"Τάδε λέγει Κύριος ὁ ὕψιστος ἐν ὑψηλοῖς κατοικῶν τὸν αἰῶνα, ἅγιος ἐν ἁγίοις ὄνομα αὐτῷ Κύριος ὕψιστος, ἐν ἁγίοις ἀναπαυόμενος, καὶ ὀλιγοψύχοις διδοὺς μακροθυμίαν, καὶ διδοὺς ζωὴν τοῖς συντετριμμένοις τὴν καρδίαν9, κ.τ.λ. Πρὸς τοὺς ἄρχοντας τοῦ Ἰουδαίων ἔθνους, οὓς κύνας ἐνεοὺς καὶ τυφλοὺς, καὶ τὰ τοιαῦτα ἐκάλει, καὶ πρὸς τοὺς ὑπ' αὐτοὺς λαοὺς τὰ πρὸ τούτων εἰπὼν, νῦν πρὸς τοὺς ἐν αὐτοῖς εὐλαβεῖς, καὶ μετανοοῦντας ἐφ' οἷς ἤμαρτον ποιεῖται τὸν λόγον, οὓς καὶ συντετριμμένους τὴν καρδίαν καλεῖ· ἦσαν γὰρ εἰ καὶ βραχεῖς ἐν αὐτοῖς ἀνακείμενοι τῷ Θεῷ προφῆταί τε, καὶ τούτων μαθηταὶ, ἑαυτούς τε καὶ τὸν λαὸν ἀποκλαίοντες, ὑστερούμενοι, θλιβόμενοι, καὶ τὰ ἐφεξῆς. Ὁ γὰρ Θεὸς, εἰ καὶ πάντων ἐστὶν ἐπέκεινα, οὐχ ὑπερορᾷ τοὺς ταπεινοὺς, ἀλλὰ καὶ δίδωσι χάριν αὐτοῖς, εἰς ὕψος ἐγείρων, ὁ τοῖς ὑπερηφάνοις ἀντιτασσόμενος, κατὰ τό· \"Ὁ ταπεινῶν ἑαυτὸν, ὑψωθήσεται,\" καὶ ὑψωθεὶς ἐνοικοῦντα λαμβάνει Θεόν. Διὰ τοῦτο γὰρ καὶ νῦν αὐτοῖς διαλέγεται, ὡς ἂν ὑψώσῃ, καὶ ἐν ἁγίοις γεγονόσιν ἐπαναπαύηται. Οὐ τοπικὸν οὖν ἐπὶ Θεοῦ, σχετικὸν δὲ τὸ ὕψος, δι' ἧς τοῖς ἀξίοις καὶ αὐτῷ πάρεστιν. Ὁποῖος καὶ ὁ ταπεινόφρων ἐπὶ τοῖς ἡμαρτημένοις. Εἰ δὲ καὶ ἄνθρωποι ὄντες θλίβονται δι' εὐσέβειαν, καρτερικοὺς αὐτοὺς ἀπεργάζεται (μακρόθυμος γὰρ ὢν, μακροθύμους ποιεῖ)· ἀλλὰ καὶ ζωῆς ὑπάρχων πηγὴ, ζωὴν αἰώνιον δίδωσιν, ὁ καρδίαν συντετριμμένην καὶ τεταπεινωμένην οὐκ ἐξουδενῶν. Ὃς καί φησι πρὸς αὐτοὺς, ὡς Οὐ πάντων τῶν ὡς ἀνθρώποις ἡμαρτημένων λήψομαι δίκην·","english":"Thus says the Lord, the Most High who dwells on high forever, holy among the holy ones, whose name is the Lord Most High, who rests among the holy ones, and who gives patience to the faint-hearted, and gives life to those whose heart is crushed, etc. Having said the things before these against the rulers of the nation of the Jews, whom he called dumb and blind dogs and the like, and against the peoples under them, he now directs his word to the devout among them, and to those who repent of the sins they have committed, whom he also calls crushed in heart; for there were among them, even if few, prophets who devoted themselves to God, and disciples of these, weeping for themselves and for the people, being destitute, afflicted, and so on. For God, even if he is beyond all things, does not overlook the humble, but also gives them grace, raising them to height—he who opposes the proud, according to the saying: \"He who humbles himself will be exalted,\" and being exalted he receives God dwelling in him. For this reason he also now converses with them, so that he may exalt them, and, having become holy, may rest in them. Therefore the height in God is not local but relational, through which he is present to those worthy and to himself. Such is also the humble-minded man in the face of sins committed. And if, being men, they are afflicted for the sake of piety, he makes them steadfast (for being long-suffering, he makes them long-suffering); but also, being the source of life, he gives eternal life—he who does not despise a heart crushed and humbled. Who also says to them: I will not exact punishment for all the sins committed by men as men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":671,"ref":"p671","source":"βραχέα δὲ παιδεύσας, καὶ συγκακουχεῖσθαι ταῖς ἁμαρτίαις παριδὼν τοῦ λαοῦ, τοὺς μὲν, ὡς ἀληθῶς ἀσεβεῖς, μὴ μετανοήσαντας αἰωνίῳ παραδώσω κολάσει· ὑμῖν δὲ τὴν ὀργὴν ὑπεκλύσω. Μέλει γὰρ ὡς Δημιουργῷ τοῦ δοθέντος ὑμῖν Πνεύματος παρ' ἐμοῦ, ὃ καὶ κτίζων ἄνθρωπον, εἰς ψυχὴν ἐνεφύσησα ζῶσαν, περὶ ἧς καὶ εἴρηται· \"Πᾶσα πνοὴ αἰνεσάτω τὸν Κύριον.\" Καὶ Ἰὼβ δέ φησι· \"Πνεῦμα Κυρίου τὸ περιόν μοι ἐν ῥισὶ, πνοὴ δὲ παντοκράτορός ἐστιν ἡ διδάσκουσά με.\" Οὐκοῦν καὶ παιδεύων ὑμᾶς, ὡς Πατὴρ, τοῦτο ποιῶ· \"Ὃν γὰρ ἀγαπᾷ Κύριος, παιδεύει.\" Τοῦτο δὲ παθόντες, εὐαισθήτως ἄγαν τὴν κατὰ Θεὸν λύπην ἐλυπήθητε ἐπὶ τοῖς ἡμαρτημένοις στυγνάσαντες. Καὶ τὸν ἐκ τῆς μετανοίας βίον ἰδὼν, εἰκότως ἰασάμην ὑμᾶς ἀληθῶς παρακαλέσας. Ἀληθῆ γὰρ τὰ παρ' ἐμοῦ. καὶ δοὺς εἰρήνην, οὐχ ἁπλῶς, ἀλλ' ὡς καὶ ἀπὸ τῶν ἐγγὺς ἔχειν αὐτὴν, καὶ τῶν πόῤῥω λίαν ἀπῳκισμένων. Καὶ τοῦτο πέρας τοῖς ἐκ τῆς ἐμῆς παιδείας ὠφελημένοις. Οἱ δὲ δὴ τοιοῦτοι, κλυδωνισθήσονται. Πῶς γὰρ ἔχει φύσιν, ἀναπαύεσθαι καὶ χαίρειν τοὺς ἀλλοτριωθέντας Θεοῦ; κατὰ δὲ Σύμμαχον· Οἱ δὲ ἀσεβεῖς ὡς θάλασσα ἐκβρασσομένη. Ἡσυχάσαι γὰρ οὐ δυνήσονται, καὶ ἐκβρασθήσονται παρὰ τὰ ὕδατα αὐτῆς, καὶ καταπάτημα, καὶ πηλός. Ὁ δὲ Ἀκύλας· Καὶ ἐκβράσσει ὕδατα αὐτῆς καταπάτημα καὶ πηλόν. Ὥστε εἰ λέγοι τό ποτε, ὡς περὶ","english":"But after chastening them briefly, and overlooking their being maltreated together with the sins of the people, those who are truly impious, not having repented, I will hand over to eternal punishment; but for you I will soften my anger. For as the Creator of the Spirit given to you by me, which Spirit, when I was creating man, I breathed into a living soul, concerning which it is also said: \"Let every breath praise the Lord.\" And Job also says: \"The Spirit of the Lord is that which remains in my nostrils, and the breath of the Almighty is what teaches me.\" Therefore, even when I chasten you, I do this as a Father; \"for whom the Lord loves, he chastens.\" And having suffered this, you grieved with a very keenly felt godly sorrow, being sullen over your sins. And seeing the life that comes from repentance, I reasonably healed you, having truly encouraged you. For the things from me are true. And I gave peace, not simply, but so as to have it both from those near and from those very far removed. And this is the end for those who have been benefited by my discipline. But such people will be tossed about. For how is it natural for those alienated from God to rest and rejoice? And according to Symmachus: \"But the impious are like a tossing sea.\" For they will not be able to be still, and they will be cast out beside its waters, and a trampling-place, and mud. And Aquila: \"And it casts out its waters, a trampling-place and mud.\" So that if one should say the \"once,\" as concerning","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":672,"ref":"p672","source":"θαλάσσης Αἰγύπτου, ἢ περὶ ὑδάτων τινῶν, τὸ πλῆθος τῶν ἀσεβῶν ἐκδεξόμεθα. Τινὲς δὲ τὴν προκειμένην ῥῆσιν περὶ παντὸς Ἰσραὴλ εἰρῆσθαί φασιν, οὗ τὸ κατάλειμμα σώσειν κατεπαγγέλλεται διὰ πίστεως τῆς ἐν Χριστῷ. Τὸ δὲ, ὁ κατοικῶν ἐν ὑψηλοῖς, τὸ τῆς κατὰ φύσιν ὑπεροχῆς ἀμείωτον δείκνυσιν (ὑπὲρ πάντα γὰρ ἡ θεία φύσις), ὅπερ ἐστὶ διαμένουσα, εἰ καὶ Ἰσραὴλ αὐτὴν ἐταπείνωσε, παραβαλὼν τοῖς εἰδώλοις αὐτήν. Ὥσπερ οὖν ἐμόλυνε ταῖς ἀκαθάρτοις ἐννοίαις τὸν ἅγιον, καὶ τοῖς διὰ πίστεως καθαρθεῖσιν ἀναπαυόμενον· οὓς ἂν ἴδῃ μικροψυχοῦντας, φησίν· Ἀνδρίζεσθε, καὶ κραταιούσθω ἡ καρδία ὑμῶν, ζωήν τε δίδωσιν ἀληθῆ τοῖς πτωχοῖς τῷ πνεύματι, καὶ πειθαρχοῦσι τῷ λόγῳ· \"Ὁ γὰρ λοιπὸς Ἰσραὴλ κατεπῄρετο τοῦ Χριστοῦ. Πλὴν καὶ τούτου εὐέλπιδας ἀπεργάζεται διὰ τὸ κατάλειμμα, καὶ τὴν ἐπ' ἐσχάτων αὐτῶν σωτηρίαν. Οὐκ εἰς τέλος γὰρ παρατενῶ τὴν ὀργὴν, διὰ τὴν πρὸς τοὺς Πατέρας ἐπαγγελίαν, καὶ ὅτι πάντες ἐμὰ τυγχάνετε κτίσματα. Ἐξέλευσιν γὰρ πνεύματος οὐ τοῦ παναγίου φησίν. Πῶς γὰρ ἂν ποίησιν παρείληφεν ἐπ' αὐτοῦ; καταχρηστικῇ δὲ λέξει τὸ δημιουργηθὲν ἐν ἡμῖν ὑπαινίττεται. Τινὲς δὲ ἀντὶ τοῦ ἐξελεύσεται, ἐνειληθήσεται τὸ ῥητὸν παραθέμενοι, τὴν πνοὴν δηλοῦν φασι τὴν συμπλεκομένην τῷ σώματι, εἰ καὶ μὴ ὁμοούσιος αὐτῷ, πεμπομένη δὲ ἄνωθεν, καθά φησι Μωσῆς. Μικρὰν δὲ τὴν τιμωρίαν πρὸς τὰς αὐτῶν ἁμαρτίας καλεῖ, καὶ ἣν κατὰ Χριστοῦ παροινίαν εἰργάσαντο, δι' ἣν αὐτοὺς ἀπεστράφη προειπών· \"Ὅταν τὰς χεῖρας ὑμῶν ἐκτείνητε πρός με, ἀποστρέψω τὸ πρόσωπόν μου ἀφ' ὑμῶν. Καὶ ἐὰν πληθύνητε τὴν δέησιν, οὐκ εἰσακούσομαι ὑμῶν.","english":"of Egypt, or concerning certain waters, we will receive the multitude of the impious. But some say that the present passage was spoken concerning all Israel, whose remnant he promises to save through faith in Christ. And the phrase, \"he who dwells in the heights,\" shows the undiminished nature of his natural preeminence (for the divine nature is above all things), which remains, even if Israel humbled it by comparing it to idols. Just as, therefore, he defiled the holy one with impure thoughts, and rested among those purified through faith; those whom he sees to be fainthearted, he says: \"Be courageous, and let your heart be strengthened,\" and he gives true life to the poor in spirit, and to those who obey the word. \"For the rest of Israel was being burned up by Christ. Nevertheless, he also makes them hopeful through the remnant, and through their salvation in the last days. For I will not continue my anger to the end, because of the promise to the Fathers, and because you are all my creatures. For he says 'the going forth of the spirit,' not of the all-holy Spirit. For how could creation be understood in his case? But by a loose usage of the word he hints at what is created in us. But some, setting down the saying as 'will be enfolded' instead of 'will go forth,' say that it indicates the breath that is intertwined with the body, even if it is not of the same essence as it, but is sent from above, as Moses says. And he calls the punishment small in comparison with their sins, and the drunken outrage they committed against Christ, on account of which he turned away from them, having foretold: \"When you stretch out your hands to me, I will turn my face away from you. And if you multiply your supplication, I will not hear you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":673,"ref":"p673","source":"Αἱ γὰρ χεῖρες ὑμῶν αἵματος πλήρεις.\" Παύσω δὲ τὴν ἀποστροφὴν, ὅταν μετανοήσας πορεύσῃ στυγνός. Τεύξῃ γὰρ ἀληθινῆς παρακλήσεως, τῆς Χριστοῦ χάριτος δικαιούσης ἐν πίστει, καὶ πληρούσης ἁγιασμοῦ· Υἱοθεσίας τε γὰρ καὶ τῶν μελλόντων ἀγαθῶν μεταδίδωσι, καὶ εἰρήνης ἐπ' εἰρήνῃ. Τοῦτ' ἔστιν εκουσην δώσει ἐγγὺς Ἰσραήλ· ἦσαν γὰρ ἐγνωκότες τὸν νο...μῳ καὶ προφήταις ᾠδὴ καὶ τοῖς μακρὰν ἐθνικοῖς, ὅτι γε τούτων ἐστέρηνται. Τούτοις γὰρ καὶ Παῦλός φησι· \"Νυνὶ δὲ οἱ ποτὲ ὄντες μακρὰν, ἐγενήθητε ἐγγὺς ἐν τῷ αἵματι τοῦ Χριστοῦ. Πλὴν ὁ Χριστὸς ἀμφότερα ἐποίησεν ἓν, τοὺς δύο κτίσας λαοὺς εἰς ἕνα καινὸν ἄνθρωπον, καὶ τὸ μεσότοιχον τοῦ φραγμοῦ λύσας εἰρηνεύσατο τῷ Πατέρι,\" πρὸς ὃν ἔλεγε· \"Θέλω ἵνα ὥσπερ ἐγὼ καὶ σὺ ἕν ἐσμεν, οὕτω καὶ αὐτοὶ ἐν ἡμῖν ἓν ὦσιν.\" Καὶ τὸ κεφάλαιον ὁ προφήτης ἐπήνεγκεν εἰπών· Ἰάσομαι αὐτούς. Οἱ δ' ἐκ τούτων ἀπειθοῦντες κλυδωνισθήσονται· κἀν τῷ καιρῷ γὰρ τῆς κλήσεως τινὲς αὐτῶν ἀπειθήσουσι, περὶ ὧν ὁ Παῦλός φησιν· \"Ἀνθ' ὧν τὴν ἐπίγνωσιν τῆς ἀληθείας οὐκ ἐδέξαντο, διὰ τοῦτο πέμψει αὐτοῖς ὁ Θεὸς ἐνέργειαν πλάνης.\" Καὶ ὁ Σωτὴρ δέ φησιν· \"Ἐγὼ ἐλήλυθα ἐν τῷ ὀνόματι τοῦ Πατέρος μου, καὶ οὐ λαμβάνετέ με. Ἐὰν ἄλλος ἔλθῃ ἐν τῷ ὀνόματι τῷ ἰδίῳ, ἐκεῖνον λήψεσθε·\" δηλαδὴ τὸν τῆς ἀνομίας υἱόν· οἵτινες ψυχικὸν ὑπομένουσι κλύδωνα δίκην θαλάσσης ὑφ' ἑαυτῶν τιμωρούμενοι, τῆς ἐγειρούσης μὲν κύματα συνεχῆ, καὶ παραπεμπούσης αἰγιαλοῖς, τὴν δὲ τούτων ἀνάκλασιν πάλιν εἰς ἑαυτὴν δεχομένης, ὥσπερ οὗτοι τοῖς ἀπὸ καρδίας κυμαίνοντες λογισμοῖς ἀναπαύλης τυχεῖν οὐ δυνήσονται.","english":"For your hands are full of blood.\" But I will put an end to the turning away, when you, having repented, go your way in gloom. For you will obtain true consolation, since the grace of Christ justifies in faith and fills with sanctification; for it imparts both adoption as sons and the good things to come, and peace upon peace. That is, Israel will willingly give near; for they had known the law and the prophets as a song, and the Gentiles far off, that they have been deprived of these things. For Paul also says to these: \"But now you who once were far off have become near in the blood of Christ. Yet Christ made both one, creating the two peoples into one new man, and having broken down the middle wall of partition, he made peace with the Father,\" to whom he said: \"I desire that just as I and you are one, so they also may be one in us.\" And the prophet added the sum of the matter, saying: I will heal them. But those of them who are disobedient will be tossed about; for even at the time of the calling some of them will disobey, concerning whom Paul says: \"Because they did not receive the knowledge of the truth, therefore God will send them a working of error.\" And the Savior also says: \"I have come in the name of my Father, and you do not receive me. If another comes in his own name, you will receive him\" — clearly the son of lawlessness; such people endure a psychic tossing like the sea, punishing themselves, since it raises continuous waves and sends them to the shores, and receives their reflux back into itself again, just as these, surging with thoughts from the heart, will not be able to obtain rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":674,"ref":"p674","source":"Διὸ καὶ χαίρειν οὐ δύνανται τῆς ὄντως χαρᾶς ἐστερημένοι Χριστοῦ. Κἂν γὰρ χαίρωσιν ἐφ' ἡδοναῖς σαρκικαῖς ἀσεβεῖς, ἀλλ' εἰς ἀπώλειαν καταστρέφουσιν. Ἡ γὰρ ἐκ θλίψεων ζωὴν αἰώνιον πραγματευομένη μόνη χαρά. Ἱστέον δὲ, ὡς τὴν εἰρημένην ἴασίν τε εἰρήνην, καὶ παῦλαν ὀργῆς, περὶ τῆς ἐξ Ἀσσυρίων ἀνακλήσεώς τινες ἐξειλήφασιν, οἳ καὶ τὸ, τοῖς μακρὰν, καὶ τοῖς ἐγγὺς, οὕτως ἐνόησαν, ὡς ἀγαθὸς ὢν ὁ Θεὸς οὐ μόνοις τοῖς μετανοοῦσι δίδωσιν ἄνεσιν· ἀλλὰ γὰρ δι' αὐτοὺς καὶ τοῖς ἐν αἰχμαλωσίᾳ τυγχάνουσιν, ἑνὶ πάντας συναγαγὼν συνθήματι, κἂν οἱ μὲν διὰ μετανοίας ἐγγίζοιεν, οἱ δὲ τοῖς κακοῖς ἐπιμένοντες μακρύνοιντο τοῦ Θεοῦ, οἷς ἀρκεῖ πρὸς τιμωρίαν τὸ συνειδὸς διὰ παντὸς ταραττόμενον. ΚΕΦΑΛ. ΝΗʹ. ακαʹ. Ἀναβόησον ἐν ἰσχύϊ, καὶ μὴ φείσῃ· ὡς σάλπιγγα ὕψωσον τὴν φωνήν σου, καὶ ἀνάγγειλον τῷ λαῷ μου τὰ ἁμαρτήματα\n\nαὐτῶν, καὶ τῷ οἴκῳ Ἰακὼβ τὰς ἀνομίας αὐτῶν. Ἐμὲ ἡμέραν ἐξ ἡμέρας ζητοῦσι, καὶ γνῶναί μου τὰς ὁδοὺς ἐπιθυμοῦσιν, ὡς λαὸς δικαιοσύνην πεποιηκὼς, καὶ κρίσιν Θεοῦ αὐτοῦ μὴ ἐγκαταλελοιπὼσ9, κ. τ.λ. Θεραπεύσας ὁ λόγος τοὺς ἐν τῷ πλήθει τοῦ λαοῦ ταπεινοὺς καὶ συντετριμμένους τῇ καρδίᾳ, μεταβαίνει λοιπὸν ἐπὶ τὸ τάγμα τῶν ἐν αὐτοῖς ἀσεβῶν, περὶ ὧν ἔλεγεν, Οὐκ ἔστι χαίρειν τοῖς ἀσεβέσι, διδάσκων τίνες τε οὗτοι, καὶ ἀνθ' ὅτου κατ' αὐτῶν ἀπεφήνατο. Ἀφόβως οὖν, καὶ σὺν παῤῥησίᾳ ταῦτα βοᾷν τῷ προφήτῃ παρακελεύεται. Τοῦτο γάρ ἐστι τὸ ὑψῶσαι τὴν φωνὴν, ὡς ἀπὸ σάλπιγγος τοὺς ἐλέγχους προφέροντα. Κατὰ καιρὸν δὲ ὡς ἐπὶ Θεοῦ πολεμίων ἡ σάλπιγξ παρείληπται. Τοῖς μὲν οὖν εὐαγγελισταῖς διὰ τῶν πρόσθεν ἐλέγετο·","english":"Therefore they cannot rejoice, since they have been deprived of the true joy, Christ. For even if the impious rejoice in fleshly pleasures, yet they end in destruction. For only that joy is true which through afflictions secures eternal life. But it should be known that the healing and peace just mentioned, and the cessation of wrath, some have understood as concerning the recall from the Assyrians, who also understood the phrase \"to those far off and to those near\" in this way: that God, being good, gives relief not only to those who repent, but for their sake also to those who are in captivity, having gathered all together by one token, even if some draw near through repentance, while others who persist in evils are far from God, for whom their conscience, always troubled, is sufficient for punishment. CHAPTER 58. 21. Cry aloud in strength, and do not spare; lift up your voice like a trumpet, and declare to my people their sins, and to the house of Jacob their lawless deeds. They seek me day after day, and they desire to know my ways, as a people who have done righteousness, and have not forsaken the judgment of their God, etc. The Word, having healed those among the multitude of the people who are humble and broken in heart, now passes on to the order of the impious among them, concerning whom he said, \"There is no rejoicing for the impious,\" teaching both who these are and for what reason he pronounced against them. Therefore he exhorts the prophet to cry these things out fearlessly and with boldness. For this is to lift up the voice, bringing forth reproofs as from a trumpet. And in due season the trumpet is taken up as it were against the enemies of God. To the evangelists, then, it was said through the things that came before:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":675,"ref":"p675","source":"\"Ἐπ' ὄρος ὑψηλὸν ἀνάβηθι, ὁ εὐαγγελιζόμενος Σιὼν,\" καὶ τὰ ἑπόμενα. Ἐνταῦθα δὲ οὐκ ἐπ' ὄρος ἀναβαίνειν ὁ προφήτης κελεύεται (οὐ γὰρ τοῖς οὖσιν ἐν ὕψει λέγειν ἤμελλεν) ἄγαν δὲ μόνον βοᾷν, ὡς εἰς ὦτα κωφῶν, οὓς καὶ, Λαόν μου, φησὶν, εἰς κατάκρισιν αὐτῶν. Ἐγὼ μὲν γὰρ αὐτοὺς περιεποιησάμην· οἱ δὲ ἀπέφυγον. Αἱ γὰρ ἁμαρτίαι ὑμῶν, φησὶ, διιστῶσιν ἀνὰ μέσον ἐμοῦ καὶ ὑμῶν, καὶ πλέον ταῖς ἁμαρτίαις ὑμῶν ἐπειράθητε· ὁ δὲ ἔλεγχος, ὅτι δοκοῦσίν με καθ' ἡμέραν ἐπιζητεῖν ἐπὶ τὰς παρ' αὐτοῖς ἀπαντῶντες Συναγωγάς. Καὶ τὰς Γραφὰς προσποιοῦνται ζητεῖν, τὰς ὁδούς μου μανθάνειν πειρώμενοι, ὡς δὴ τὰ λοιπὰ κατορθώσαντες. Καὶ ταῦτα δὴ τῷ δοκεῖν ἐποίουν, διὰ τὸν ἐπικείμενον πόλεμον ἐθέλοντες γνῶναι τὰς ἐφ' ἑκάστῳ πράγματι διοικήσεις, καὶ τί τοῦ πολέμου τὸ πέρας. Καὶ οὕτω γὰρ τὰς ὁδοὺς νοητέον, ὅπερ ἦν ἀνδρῶν ἐννόμως πολιτευσαμένων. Οὐδεὶς γὰρ ὁδοὺς Θεοῦ γνώσεται μὴ δίκαιος ὤν. Ἐξ αὐτῶν δὲ τῶν πράξεων ἐλέγχονται τὴν τοῦ Θεοῦ καταλείψαντες κρίσιν ἐν ἀσεβείᾳ καὶ πλημμελήμασιν. Καὶ ὅμως ἐξ ἀναισθησίας ἐπιδικάζονται τῶν ἐμῶν ἀγαθῶν, ὥσπερ ἀμοιβὴν ἀρετῆς πολέμου νίκην αἰτούμενοι· καὶ ἀδικίας με γράφονται, ὡς εὐσεβοῦντας αὐτοὺς ἀπωθούμενον. Ἐνηστεύσαμεν γὰρ, φησὶ, καὶ οὐκ εἶδες. Τῶν γὰρ πολεμίων ἐπικειμένων διὰ σωματικῆς ᾤοντο νηστείας ἐξευμενίζεσθαι τὸν Θεὸν, βρωμάτων, οὐ κακίας ψυχικῆς ἀπεχόμενοι. Καὶ τὴν τοιαύτην νηστείαν ψυχῆς καλοῦντες ταπείνωσιν. Τοῦτο τοίνυν, ὦ προφῆτα, φησὶν ἔλεγχον, ὃ καὶ προβάλλονται, ἐξ ἑνὸς τούτου τὸν λοιπὸν αὐτῶν ἀποδείξας τρόπον.","english":"Go up on a high mountain, you who bring good news to Zion,\" and what follows. Here, however, the prophet is not commanded to go up on a mountain (for he was not about to speak to those who were in a high place), but only to cry out exceedingly, as into the ears of the deaf, whom he also calls, \"My people,\" for their condemnation. \"For I,\" he says, \"took care of them, but they fled from me. For your sins,\" he says, \"separate between me and you,\" and you have been tried all the more by your sins. And the reproof is that they seem to seek me daily, assembling at their synagogues. And they pretend to seek the Scriptures, attempting to learn my ways, as though they had set the rest aright. And these things they did in appearance, wishing, because of the war that lay upon them, to know the dispositions concerning each matter, and what was the end of the war. For thus the ways are to be understood, which was the mark of men who had lived lawfully. For no one will know the ways of God unless he is righteous. But from their very deeds they are convicted of having abandoned the judgment of God in impiety and transgressions. And nevertheless, out of insensibility, they claim my good things as their due, as though asking for victory in war as a reward for virtue; and they accuse me of injustice, as though I were thrusting away those who are pious. \"For we fasted,\" he says, \"and you did not see.\" For when enemies pressed upon them, they thought God was propitiated by bodily fasting, abstaining from foods, not from the soul's wickedness. And such fasting they called the humbling of the soul. This, then, O prophet, he says, is the reproof which they also put forward, having shown from this one thing their remaining manner of life.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":676,"ref":"p676","source":"Τὸ δὲ, οὐκ εἶδες, οὐκ ἄγνοιαν Θεοῦ, ἀλλ' ἀπότευξιν αὐτομάτων δηλοῖ. Μέγα δ' ἂν ἔπραττον, εἰ ἀληθῶς ταῦτα μετήρχοντο. Καὶ Δαβὶδ γάρ φησιν· \"Ἐταπείνουν ἐν νηστείᾳ τὴν ψυχήν μου, καὶ ἡ προσ ευχή μου εἰς κόλπον μου, ἐπιστραφήσεται.\" Καὶ πάλιν· \"Τὰ γόνατά μου ἠσθένησαν ἀπὸ νηστείας.\" Φησὶ δὲ καὶ Θεός· \"Ἐπιστράφητε πρός με ἐν νηστείᾳ, καὶ ἐν κλαυθμῷ, καὶ κοπετῷ.\" Ὅπερ ἐστὶν, ἐν ἀποχῇ καὶ μετανοίᾳ τῶν ἡμαρτημένων· ὃ μὴ δρῶντες οὗτοι, βρωμάτων δὲ ἀπεχόμενοι, τὸ πᾶν ἔχειν ἐνόμιζον, ὡς Θεῷ χαριούμενοι, εἰ μὴ πλείονος αὐτῶν τροφῆς ποιοῖτο φροντίδα. Οὐ μόνον γὰρ κακῶν οὐκ ἀπείχοντο νηστεύοντες, ἀλλὰ τότε καὶ τὰ μέγιστα διεπράττοντο, τύπτοντες τοὺς ὑποχειρίους οὔτι που πάντως χερσὶν, ἀλλ' ὕβρεσι, καὶ πλεονεξίαις, ἀντιλογίαις πρὸς ἀλλήλους κατατριβόμενοι, ὡς φωνὰς ἀφιέναι κλαυθμοῦ καὶ κραυγὰς ἀπρεπεῖς τοὺς ὑπ' αὐτῶν τυπτομένους. Διὸ καὶ κατ' ἀρχὰς ἔλεγεν· \"Τὴν νηστείαν καὶ ἀργίαν, καὶ τὰς νουμηνίας ὑμῶν μισεῖ ἡ ψυχή μου.\" Καὶ νῦν δέ φησιν· Οὐχὶ ταύτην τὴν νηστείαν ἐξελεξάμην, οὐδὲ τοιαύτην ταπεινώσεως ἡμέραν. Καὶ τὸν μὲν πορευθέντα στυγμὸν ἐν ταῖς ὁδοῖς αὐτοῦ, καὶ τὴν τοῦ Πνεύματος συντριβὴν ἐν τῷ βίῳ καὶ ταῖς πράξεσιν ἔχοντα εἶπεν ἰάσεσθαι· τὸν δὲ τὴν ἐφήμερον ἐν νηστείᾳ ταπείνωσιν σχηματιζόμενον οὐ προσίεται. Τινὲς δέ φασιν ὡς ποιοῦντες αὐτῶν τὰ θελήματα ὑπένυττον καὶ τοὺς ὑποχειρίου αὐτῶν εἰς κρίσεις καὶ μάχας, δέον βραβεύειν εἰρήνην. Τὸ δὲ, ὡς σήμερον ἀκουσθῆναι ἐν κραυγῇ τὴν φωνὴν ὑμῶν, ὡς τῆς ἀληθοῦς νηστείας κραυγὴν ἐχούσης παρὰ Θεῷ·","english":"But \"you did not see\" does not signify ignorance of God, but the failure to obtain what comes of itself. And they would have accomplished something great, if they had truly pursued these things. For David also says: \"I humbled my soul with fasting, and my prayer shall return into my bosom.\" And again: \"My knees grew weak from fasting.\" And God also says: \"Return to me with fasting, and with weeping, and with lamentation.\" That is, in abstinence and repentance for sins committed; and these men, not doing this, but abstaining from foods, thought they had everything, as though they would please God, unless he should take thought for more food for them. For while fasting they not only did not abstain from evils, but then even committed the greatest evils, striking those subject to them—not, to be sure, in every case with their hands, but by outrages and acts of greed, wearing themselves out in quarrels against one another, so that those struck by them let out cries of weeping and unseemly shouts. Therefore also at the beginning he said: \"Your fasting and idleness, and your new moons, my soul hates.\" And now he says: I have not chosen this fasting, nor such a day of humiliation. And he said that the one who walks with a gloomy countenance in his ways, and has the contrition of the Spirit in his life and deeds, would be healed; but the one who puts on the show of a fleeting humiliation in fasting he does not receive. But some say that, doing their own wills, they also subjected those under their authority to judgments and battles, when they ought to arbitrate peace. And the phrase \"that your voice be heard today in crying out,\" as though true fasting has a cry before God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":677,"ref":"p677","source":"ἔχειν γάρ τινα λέγεται φωνὴν πρὸς Θεὸν τὰ δρώμενα παρ' ἡμῶν. Κατὰ τό· \"Φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με.\" Εἰ μὴ ἄρα κραυγὴν τὴν μετὰ τῆς ἀνωφελοῦς νηστείας\n\nκαλεῖ προσευχήν. Κἂν πάντα δὲ πόνον ὑπομείνης σωματικὸν ἄνευ τῆς κατὰ γνώμην μεταβολῆς, οὐδ' οὕτω τἀληθῆ λέγειν ἐθέλων, νηστείαν ταῦτα καλέσεις δεκτήν. Ἡ γὰρ ἀληθὴς νηστεία τὸν μὲν σωματικὸν πόνον ἐν κρυπτῷ ποιεῖ, κατὰ δὲ τὸ φανερὸν φαιδρὸν ποιοῦσα τὸ πρόσωπον, καὶ τὴν κεφαλὴν ὑπαλείφουσα, κατὰ τὴν τοῦ Σωτῆρος φωνήν. Καρποὺς δὲ εὐλαβείας ὁρᾷν τοῖς πᾶσι παρέχεται, διὰ τοῦ λύειν πάντα σύνδεσμον ἀδικίας. Ὡς ἀγνοοῦντας γὰρ καὶ τὸν τρόπον τῆς ἀληθοῦς νηστείας ἐδίδαξε. Κατὰ τό· \"Ὁδήγησόν με, Κύριε, ἐν τῇ ὁδῷ σου, καὶ πορεύσομαι, ἐν τῇ ἀληθείᾳ σου.\" Συνδέσμου δὲ ἀδικίας λύσις πλεονεξίας ἀπαλλαγῇ, καὶ τὸ μὴ τοὺς ἀσθενεστέρους πλοκαῖς αἰτιαμάτων καταδεσμεῖν. Καὶ τὰ ἐξ ἀδικίας δὲ συστάντα διάλυε συναλλάγματα διεστραμμένῃ γνώμῃ γενόμενα, ἄφεσιν διδοὺς τοῖς ἐκ τούτων, ἢ τοῦ συνδέσμου τῆς ἀδικίας συντετριμμένοις, οὓς καὶ τεθραυσμένους καλεῖ. Καὶ γραμματεῖα δὲ διάῤῥηξον μὴ δικαίως γενόμενα. Δεῖ δὲ πρῶτον ἀποστῆναι κακῶν, καὶ τότε μετιέναι τὴν ἀρετήν. Εἰπὼν οὖν τὸ πρῶτον, ἐπιφέρει τὸ δεύτερον τὸ δὲ, Θρύψον πεινῶντι τὸν ἄρτον σου, καὶ τὰ μετὰ τοῦτο, δηλῶν ὡς ὃν ἂν ἐφάγομεν μὴ νηστεύσαντες ἄρτον, διανέμειν ὀφείλομεν. Οὐ γὰρ δεῖ πρόφασιν αἰσχροκερδείας τὴν ἀσιτίαν ποιήσασθαι. Τὴν δὲ ψυχὴν ἑτέρῳ τραφησόμεθα τρόπῳ τὸν ἐνδεᾶ τροφῆς ἀνακτώμενοι. Καὶ εἰς τὸν οἶκον δὲ χρὴ μὴ πλουσίους καλεῖν διὰ τῶν ὁμοίων ἀποδιδόντας τὴν ἀμοιβήν·","english":"For it is said that the things done by us have a voice before God, according to \"The voice of your brother's blood cries out to me.\" Unless perhaps he calls a cry accompanied by unprofitable fasting a prayer. And even if you endure every bodily toil without the change according to disposition, not even so, wishing to speak the truth, will you call these an acceptable fast. For the true fast makes bodily toil in secret, but according to what is visible makes the face bright, and anoints the head, according to the voice of the Savior. And it provides fruits of piety for all to see, through loosing every bond of injustice. For as those ignorant also of the manner of the true fast, he taught them. According to \"Guide me, Lord, in your way, and I will walk, in your truth.\" And the loosing of the bond of injustice is release from greed, and not binding the weaker by the entanglements of accusations. And dissolve the contracts that consist of injustice, having been made with a distorted disposition, giving release to those from these, or to those broken by the bond of injustice, whom he also calls crushed. And tear up the documents that were not made justly. But one must first depart from evils, and then pursue virtue. Having stated the first, then he brings on the second: \"Break your bread to the hungry,\" and what follows this, indicating that the bread we would eat without fasting, we ought to distribute. For one must not make abstinence from food a pretext for shameful gain. But the soul we will nourish in another way, restoring the one in need of food. And into the house one must not invite the rich, who repay the recompense through similar things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":678,"ref":"p678","source":"ἀλλ' ἄνδρας μηδὲ στέγης ἐσχηκότας ὑποδρομήν. Μηδὲ γυμνὸν δὲ παραδράμῃς. Ὁ τῶν ὅλων γὰρ Θεὸς τοὺς μὲν ἐνδεεῖς, τοὺς δὲ πλουσίους ἐποίησεν, εἰς δοκιμὴν ἑκατέρων. Ἵν' οἱ μὲν ἔχοιεν καρπὸν χορηγοῦντες, οἱ δὲ τὴν πενίαν γυμνάσιον. Οἰκείους δὲ σπέρματος Ἰουδαϊκῶς μὲν τοὺς ἐξ Ἰσραὴλ καλεῖ, Χριστιανικῶς δὲ τοὺς οἰκείους τῆς πίστεως. Τοῦτο γὰρ καὶ Παῦλος, παρακελεύεται. Ταῦτα δεῖ μάλιστα τῷ καιρῷ τῆς νηστείας ποιοῦντα τότε προσιέναι, καὶ δεῖσθαι Θεοῦ, συμφώνως τῷ· \"Ἐὰν προσφέρῃς τὸ δῶρόν σου, κακεῖ μνησθῇς ὅτι ὁ ἀδελφὸς ἔχει τι κατὰ σοῦ,\" καὶ τὰ ἑξῆς. Ταῦτα δὲ φυλάξαντι, καθάπερ ἐκ νυκτὸς ἀθρόον ἡμέρας ἐπιλάμψει σοι φῶς ἀγαθά σοι φέρον οὐράνια, καὶ φῶς γνώσεως ὑπάρχον ἀστραπῆς δίκην σὺν ὁρμῇ καὶ δρόμῳ σοι καθιέμενον, δι' οὗ δείκνυται τοῦ χορηγοῦντος ἡ προθυμία. Διὸ καὶ πρώϊμον εἶπεν, ὡσανεὶ τοῦ Θεοῦ διὰ φιλανθρωπίαν καὶ τὸν καιρὸν προλαμβάνοντος, καὶ τῶν ἐν ψυχῇ νοσημάτων ἀπηλλαγμένων, ἀνατελεῖ τὰ χρηστότερα. Ὃ δηλοῖ τὸ Προπορεύσεται ἔμπροσθέν σου ἡ δικαιοσύνη σου. Τοῦτ' ἔστι, Μεταλαβὼν τοῦ θείου φωτὸς, γενήσῃ φῶς ἑτέροις· Φανεῖται γὰρ ἡ δι' ἔργων ἀρετή σου τοῖς ἄλλοις ἐκλάμπουσα, κατὰ τό· \"Λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τῶν ἀνθρώπων,\" καὶ τὰ ἐπὶ τούτῳ. Καὶ στεφανωθήσῃ δόξῃ Θεοῦ ἐνώπιον αὐτοῦ καὶ ἀνθρώπων, πρὸς τοῖς τῶν ἔργων καρποῖς ἐκ περιουσίας τοῦτο λαβών. Ἕξεις πρὸς τούτῳ καὶ τὸ θεῖον οὖς εὐπειθές. Ἔτι σου γὰρ λαλοῦντος ἐρεῖ· Ἰδοὺ πάρειμι. Καὶ τοῦ μὲν ἀδίκου καὶ ἀνηλεοῦς μάταιον εἶπε τὴν ἐν νηστείᾳ κραυγήν·","english":"But not even men who have the shelter of a roof. Nor pass by the naked man. For the God of all made some needy and others rich, for the testing of both: that the one might have fruit by giving, and the other might have poverty as a training-ground. He calls kinsmen of seed in the Jewish sense those from Israel, but in the Christian sense the kinsmen of the faith. For Paul also exhorts this. It is especially at the time of fasting that one must do these things and then draw near and entreat God, in agreement with \"If you offer your gift, and there remember that your brother has something against you,\" and what follows. And for the one who guards these things, as from night suddenly the light of day will shine upon you, bringing you heavenly good things, and being the light of knowledge, let down upon you like lightning with impulse and swift course, through which the eagerness of the giver is shown. Therefore he called it early, as though God through love of humanity anticipates even the season, and when the sicknesses in the soul have been removed, the better things will rise. This is what \"Your righteousness shall go before you\" makes clear. That is, having partaken of the divine light, you will become light to others; for the virtue that is yours through works will appear shining forth to others, according to \"Let your light shine before men,\" and what follows on this. And you will be crowned with the glory of God before him and before men, receiving this over and above the fruits of your works out of abundance. You will have besides this the divine ear also obedient. For while you are still speaking he will say: Behold, I am present. And he said that the cry in fasting of the unjust and merciless man is vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":679,"ref":"p679","source":"τοῦ δὲ δικαίου τὴν βοὴν ἀκουσθήσεσθαι, τὴν ἐκτενῆ δηλῶν ἔντευξιν, κατὰ τὸ, \"Ὀφθαλμοὶ Κυρίου ἐπὶ δικαίους, καὶ ὦτα αὐτοῦ εἰς δέησιν αὐτῶν.\" ἧς βοῆς ἐνεργὸς καὶ ἡ νηστεία. Προσηύχοντο γὰρ μετὰ νηστείας οἱ ἅγιοι. Οὕτω Δανιὴλ, οὕτως οἱ ἀπόστολοι. Τὸ δὲ, Ἰδοὺ πάρειμι, καὶ τῷ Δανιὴλ ἐδηλώθη μετὰ τὰς τρεῖς ἑβδομάδας τῷ νηστείαν μαθόντι, ὡς ἐξ ἀρχῆς ἠκούσθησαν οἱ λόγοι αὐτοῦ. Ταῦτα δέ σοι ἔσται σύνδεσμον ἁμαρτιῶν, ὥσπερ κλοιὸν, ἀποῤῥίψαντι. Κατὰ γὰρ τὸν Ἀπόστολον εἰπόντα, τὰ αὐτὰ λέγειν ἐμοὶ μὲν οὐκ ὀκνηρὸν, ὑμῖν δὲ τὸ ἀσφαλές· καὶ ὁ προφήτης ταυτολογεῖ. Ἀφέλῃς δὲ, φησὶ, καὶ τὰς ἀδίκους χειροτονίας καὶ προβολάς· ἤγουν τὸ τείνειν τὴν χεῖρα πρὸς ἄδικα λήμματα· ἤγουν τὸ ἀνταποδιδόναι κακὸν ἀντὶ κακοῦ. Κατὰ τὸ ἐν Ψαλμοῖς· \"Ἐξέτεινε τὴν χεῖρα αὐτοῦ ἐν τῷ ἀποδιδόναι· ὅπερ πραότητός ἐστιν ἀλλότριον.\" Τινὲς δὲ οὕτως· Ὁ βουλόμενος τὴν ἀγαθὴν μετιέναι νηστείαν, δίκαιος ἔστω· καὶ ὥσπερ τινὰ, χειροτονίαν, ἢ λειτουργίαν ἀγαθὴν ἐκτελῶν ἀγογγύστως ταύτην διανυέτω, ὡς μὴ λειπόμενος τῶν ἀναγκαίων,","english":"But the shout of the righteous man will be heard, indicating his earnest supplication, according to the verse, \"The eyes of the Lord are upon the righteous, and his ears unto their prayer.\" Fasting is also effective for this shout. For the saints prayed with fasting. Thus Daniel, thus the apostles. And the \"Behold, I am present\" was also made known to Daniel after the three weeks, when he had learned fasting, since from the beginning his words were heard. And these things will be for you a bond of sins, like a collar, when you have cast them off. For according to the Apostle who said, \"To say the same things to me is not burdensome, but to you it is safe,\" the prophet also repeats himself. You shall remove, he says, also the unjust ordinations and appointments; that is, the stretching out of the hand toward unjust gains; that is, the repaying of evil for evil. According to what is in the Psalms: \"He stretched out his hand in repaying; which is alien to meekness.\" But some say thus: The one who wishes to pursue the good fast, let him be righteous; and as if performing some ordination or good ministry, let him complete it without grumbling, so as not to be lacking in necessities,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":680,"ref":"p680","source":"ἡνίκα χορηγῇ τῷ πλησίον· ἤγουν ἡδονῶν ἐπιθυμία, μὴ τῆς ἐπιπόνου κατὰ Θεὸν πολιτείας καταβοῶν, ὥσπερ ἐγόγγυζεν ὁ Ἰσραὴλ ἐν τῇ ἐρήμῳ κατὰ Θεοῦ, καὶ δίκην ἔτισαν ὑπ' ὄφεων ἀπολλύμενοι. Διὸ καὶ Παῦλος· \"Μηδὲ γογγύζετε, φησὶ, καθώς τινες αὐτῶν ἐγόγγυσαν, καὶ ὑπὸ τῶν ὄφεων ἀπώλοντο.\" Τὸ δὲ ὑπερβάλλον φῶς τῷ φεύγοντι ταῦτα, καὶ τἀναντία ποιοῦντι δηλῶν, μεσημβρίᾳ τοῦτο παρείκασεν. Καὶ τὸ μέγιστον, καὶ χορηγὸν παντὸς ἀγαθοῦ, τὸ Θεὸν εἶναι διὰ παντὸς μετ' αὐτοῦ. Τινὲς δὲ τὸ τῆς χειροτονίας ῥητὸν οὕτως ἐκθέμενοι· Ἐὰν ἀφέλῃς ἀπὸ σοῦ σύνδεσμον ἐκτείνοντα δάκτυλον, καὶ λαλοῦντα ἀνωφελὲς, ἐπήγαγον· Λαῷ γὰρ σωτήριον ἡ τῶν πονηρῶν ἀνθρώπων ἀφαίρεσις. Σύνδεσμός εἰσιν οὐκ ἐῶντες εὐοδεῖν τὸ κοινόν. Εἶτα ψυχῆς τροφὴν ἐπαγγέλλεται μέχρι λιπασμοῦ τῶν ταύτης ὀστῶν, οὕτω τῶν ψυχικῶν λεγομένων δυνάμεων. Αὗται γὰρ ὑπὸ τῶν πνευματικῶν χαρισμάτων πιαίνονται. \"Οὐ γὰρ ἐπ' ἄρτῳ μόνῳ ζήσεται ἄνθρωπος, ἀλλ' ἐν παντὶ ῥήματι ἐκπορευομένῳ διὰ στόματος Θεοῦ,\" οὗ τύπος τὸ μάννα. Καθ' ἑαυτὸ γὰρ πῶς ἂν ἄρτος ἀγγέλων, ἢ καὶ ἄρτος οὐρανοῦ νοηθήσεται; Ἧς δὴ τροφῆς ἐκπεσόντος Ἰσραὴλ, τὰ ἔθνη μετέλαβε διὰ πίστεως. Διό φησιν· \"Οἱ δουλεύοντές μοι φάγονται, ὑμεῖς δὲ πεινάσετε. Ἰδοὺ οἱ δουλεύοντές μοι πίονται· ὑμεῖς δὲ διψήσετε.\" Ἐσχημάτισται δὲ ὁ περὶ τῶν ὀστῶν λόγος ἀπὸ τῶν τρυφᾷν εἰωθότων σωματικῶς. Ἔσται δέ σοι, φησὶ, καὶ πηγὴ ὕδατος ζῶντος, καὶ κῆπος ἀειθαλὴς ταῖς ἐξ ἁγίου Πνεύματος φυτείαις καρποφορῶν. Καὶ ἡ Ἐκκλησία δὲ κῆπος γέγονε Χριστοῦ λέγουσα·","english":"when he supplies his neighbor — that is, the desire for pleasures — not crying out against the laborious conduct according to God, just as Israel grumbled against God in the wilderness and paid the penalty by being destroyed by serpents. Therefore Paul also says: \"Do not grumble, as some of them grumbled, and were destroyed by the serpents.\" But the surpassing light, which he shows belongs to the one who flees these things and does the opposite, he likened to midday. And the greatest thing, and the provider of every good, is that God is always with him. But some, setting out the passage about the laying on of hands thus: \"If you remove from yourself the bond, the stretching out of the finger, and the speaking of what is unprofitable,\" added: \"For the removal of wicked men is salvation for the people.\" Bonds are those who do not allow the common good to prosper. Then he promises food for the soul, up to the fattening of its bones — thus of the so-called psychic powers. For these are fattened by the spiritual gifts. \"For man shall not live by bread alone, but by every word that proceeds through the mouth of God,\" of which the manna is a type. For how could bread of angels, or bread of heaven, be understood by itself? When Israel fell away from this food, the nations partook of it through faith. Therefore he says: \"Those who serve me shall eat, but you shall be hungry. Behold, those who serve me shall drink, but you shall thirst.\" The discourse about the bones is shaped from those accustomed to living luxuriously in the body. And there shall be for you, he says, both a fountain of living water, and an ever-flourishing garden bearing fruit through the plantings of the Holy Spirit. And the Church has become a garden of Christ, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":681,"ref":"p681","source":"\"Καταβήτω ἀδελφιδός μου εἰς κῆπον αὐτοῦ, καὶ φαγέτω καρπὸν ἀκροδρύων αὐτοῦ.\" Ἦν δὲ καὶ πηγὴ, ἣν μὴ ἐξέλιπεν ὕδωρ. Ὡς γὰρ ἀπὸ πηγῆς ἀενάου τὰς διδασκαλίας προφέρουσιν οἱ θεῖοι μυσταγωγοί. \"Τοῦ γὰρ πιστεύοντος, φησὶ, ποταμοὶ ἐκ τῆς κοιλίας ῥεύσουσιν ὕδατος ζωῆς.\" Καὶ πρὸς τὴν Σαμαρεῖτιν τὰ ὅμοια. Καὶ τὰ ὀστᾶ δέ σου, φησὶν, ὡς βοτάνη, ἀνατελεῖ, καὶ πιανθήσονται, καὶ κληρονομήσουσι γενεὰς γενεῶν. Δι' ὧν ἔοικε δηλοῦν τὴν ἀνάστασιν τῶν σωμάτων, ἀνισταμένων οἷά τις πόα, νεκρὰ μὲν ἐν χειμῶνι, ἀναθήλασα δὲ πάλιν ἐν ἔαρι. Πῶς δὲ ἀνίσταται; τῇ ζωοποιῷ δηλονότι χάριτι πιαινόμενα. Ὡς γὰρ Δαβίδ φησιν· \"Ἐξαποστελεῖς τὸ Πνεῦμά σου καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς·\" τοῦτ' ἔστιν τῶν ἐπὶ γῆς, ὅτε καὶ γενεὰς γενεῶν ἐν ἀπεράντῳ κληρονομοῦμεν ζωῆς θανάτου πάντη καὶ φθορᾶς ἀνῃρημένων. Εἴρηνται δὲ καὶ ὀστᾶ αἱ ψυχικαὶ δυνάμεις, ὡς τό· \"Θεὸς διεσκόρπισεν ὀστᾶ ἀνθρωπαρέσκων.\" Οὐ γὰρ τὰ τοῦ σώματος ὀστᾶ, τὰς δὲ τῆς ψυχῆς δυνάμεις συνθραύει, πρὸς τὸ μηδὲν εἰς ἀρετὴν κατορθοῦν. \"Στεφανοῦται γὰρ οὐδεὶς, ἐὰν μὴ νομίμως ἀθλήσῃ.\" Οἱ δὲ, πρὸς ἀνθρώπων ἐπαίνους κεχήνασιν, οὐ δόξαν Θεοῦ. Τοιοῦτον καὶ τό· \"Ὅτι ἐσίγησα ἐπαλαιώθη τὰ ὀστᾶ μου ἀπὸ τοῦ κράζειν με ὅλην τὴν ἡμέραν.\" Σιγήσαντος γάρ μου ἀπὸ τοῦ δόξαν ἄγειν καὶ προσεύχεσθαι, καὶ πεσόντος εἰς ἀνθρωπίνην μικροψυχίαν, ἐπαλαιώθη τὰ ὀστᾶ μου. Τοῦτ' ἔστιν ἐσαθρώθησαν αἱ δυνάμεις αἱ ψυχικαί. Αὗται τοίνυν ἐκ ῥᾳθυμίας ἐσθ' ὅτε παραλυθεῖσαι βραχὺ, πάλιν ὡς βοτάνη ἀνατελοῦσι παρακλήσει πνευματικῇ, καὶ κληρονόμοι τῶν αἰωνίων ἀγαθῶν γενησόμεθα.","english":"Let my beloved come into his garden, and eat the fruit of his trees.” And there was also a spring, whose water did not fail. For the divine initiators bring forth teachings as from an ever-flowing spring. “For,” he says, “from the belly of the one who believes shall flow rivers of living water.” And similarly to the Samaritan woman. And your bones, he says, shall spring up like vegetation, and they shall be fattened, and they shall inherit generations of generations. By these words he seems to indicate the resurrection of bodies, rising up like some grass—dead in winter, but sprouting again in spring. And how does it rise? Clearly by the life-giving grace, being fattened. For as David says: “You will send forth your Spirit and they will be created, and you will renew the face of the earth”—that is, of those on the earth, when we also inherit generations of generations in boundless life, death and corruption having been wholly abolished. And the bones are also spoken of as the powers of the soul, as in: “God scattered the bones of those who please men.” For he does not crush the bones of the body, but the powers of the soul, so that they accomplish nothing toward virtue. “For no one is crowned unless he competes lawfully.” But those who gape after the praises of men, not the glory of God. Such is also this: “Because I kept silent, my bones grew old from my crying out all the day long.” For when I kept silent from ascribing glory and praying, and fell into human faint-heartedness, my bones grew old. That is, the powers of the soul were rotted away. These, then, sometimes paralyzed a little by laziness, spring up again like vegetation by spiritual consolation, and we shall become heirs of eternal goods.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":682,"ref":"p682","source":"Καὶ τὰ πάλαι δὲ τῆς ψυχῇς ἔρημα οἰκοδομηθήσεται ἐν σοὶ, διὰ μαθημάτων καὶ λόγων θείων ἀναπληρούμενα. Σαυτὸν γὰρ οἰκοδομήσεις διδασκαλίαις ἐνθέοις ἐπὶ τὸ δέον ἀεί σου συναρμόττων τοὺς λογισμούς. Περιφράξεις δέ σου καὶ τὴν ψυχὴν, ἀπὸ τῶν ἔξωθεν ὀχληρῶν Χριστῷ καθάπερ τείχει περιφρουρούμενος. Ὡς ἐπὶ πόλεως γὰρ ἐρήμου καὶ ἀτειχίστου ποιεῖται τὸν λόγον. Ἁρμόττει δὲ καὶ πρὸς τὴν ἑκάστου ψυχὴν καὶ πρὸς τὸν λαὸν πάντα, ὀστῶν νοουμένων τῶν ἐν αὐτῷ δυνατῶν, καὶ τὸ σῶμα πᾶν ἀνεχόντων, ἐφ' οὗ λέγοιντο ἔρημοι αἰώνιοι, τὰ ἐκ μακροῦ χρόνου δι' ἁμαρτίαν ἔρημα γεγονότα. Θεμέλια δὲ αὐτοῦ κατὰ τὴν ἀποστολικὴν νοήσεις γραφὴν λέγουσαν. \"Ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν.\" Κληθήσῃ δὲ καὶ οἰκοδόμος φραγμῶν. Κατὰ δὲ τὸν Σύμμαχον, κληθήσῃ τειχίζων διακοπήν. Καὶ ταῦτα δὲ Παῦλος ὁ θεῖος\n\nδιασαφεῖ λέγων· \"Ὡς σοφῶς ἀρχιτέκτων θεμέλιον ἔθηκα.\" Φραγμοὺς δὲ οἰκοδομεῖ ὁ τὰ ἐκκλησιαστικὰ δόγματα περιτειχίζων διαλεκτικαῖς ἀποδείξεσιν, ἵνα μὴ καθάπερ ἔρημον κῆπον οἱ θέλοντες διοδεύοιεν. Τοῦτο γὰρ καὶ ῥᾳθυμοῦσα πάσχει ψυχὴ παντὸς ἐναντίου διοδεύοντος αὐτὴν λογισμοῦ τε καὶ δαίμονος, ἕως ἑαυτὴν τῷ φόβῳ τοῦ Θεοῦ περιφράξειεν. Ὁ δὲ τὰ δοκοῦντα προσκόμματα ἐκ τῶν θείων ἀναγνωσμάτων περιαιρῶν διὰ σαφηνείας, οὗτος ὁ τοὺς ἀνὰ μέσον τῶν τρίβων λίθους περιαιρῶν. Βούλεται δὲ μετὰ τῶν εἰρημένων φυλάττεσθαι καὶ τὰ Σάββατα, ὡς μὴ μέθαις καὶ κρεπάλαις σχολάζειν, ἁγιασμῷ δὲ καὶ καθαρότητι, καὶ διὰ τούτων ἁγιάζεσθαι τὴν ἡμέραν διὰ τῆς κατὰ Θεὸν σχολῆς τρυφερὰν γινομένην καὶ ἄλυπον.","english":"And the places of the soul that were formerly desolate will be built up in you, being filled up through teachings and divine words. For you will build yourself up with divinely inspired teachings, always fitting your thoughts together into what is fitting. And you will fence around your soul as well, being guarded round about from external troubles by Christ as by a wall. For he makes his discourse as concerning a city that is desolate and unwalled. And it applies both to each person's soul and to the whole people, with the \"bones\" understood as the powerful among them, and those who hold the whole body together, concerning which \"eternal desolations\" might be spoken—the things that have become desolate over a long time because of sin. And you will understand its foundations according to the apostolic writing that says, \"Having been built upon the foundation of the apostles and prophets.\" And you will be called a builder of fences. But according to Symmachus, you will be called one who walls up a breach. And the divine Paul also makes these things clear, saying, \"As a wise master builder I laid a foundation.\" And he builds fences who walls around the doctrines of the Church with dialectical proofs, so that those who wish may not pass through it as through a desolate garden. For this is what a soul also suffers when it is negligent, when every opposing thought and demon passes through it, until it fences itself around with the fear of God. And he who removes the apparent stumbling blocks from the divine readings through clarity—this is the one who removes the stones from the middle of the paths. And along with what has been said, he wishes the Sabbaths also to be kept, so as not to devote oneself to drunkenness and carousing, but to sanctification and purity, and through these that the day be sanctified, becoming luxurious and painless through the leisure that is according to God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":683,"ref":"p683","source":"Καὶ δεῖ μὴ μέχρι τοῦ κινῆσαι πόδα, ἢ μολῦναι τὰ χείλη, πρὸς ἑτέροις γίνεσθαι πράγμασι τῇ θείᾳ Γραφῇ προσανέχοντας. Ὁ δὲ θεῖος Ἀπόστολος τοῦ νόμου τὴν σκιὰν παρωθούμενος, περιτομὴν πνευματικὴν καὶ Σαββατισμὸν ὑποτίθεται λέγων· \"Ἀλλὰ περιτομὴ καρδίας οὐ γράμματι, ἀλλὰ πνεύματι.\" Καὶ πάλιν· \"Ἄρα ἀπολείπεται Σαββατισμὸς τῷ λαῷ τοῦ Κυρίου.\" Ὁ γὰρ εἰσελθὼν εἰς τὴν κατάπαυσιν αὐτοῦ, καὶ αὐτὸς κατέπαυσεν ἀπὸ τῶν ἔργων αὐτοῦ, ὥσπερ ἀπὸ τῶν ἰδίων ὁ Θεός. Σαββατισμὸς ἄρα κατὰ Θεὸν τὸ παύσασθαι τῶν ἰδίων ἔργων καὶ θελημάτων. Ὃ καὶ ἡ παροῦσα προφητεία φησί. Λέγει δὲ καὶ Παῦλος· \"Βλέπω δὲ ἕτερον νόμον ἀντιστρατευόμενον τῷ νόμῳ τοῦ νοός μου.\" Κατὰ τοῦτον οὖν ἐστι τὰ θελήματα, πρὸς ἃ ἐπιῤῥεπῶς ἔχοντες, περικόπτειν ὀφείλομεν. Οὕτω γὰρ ἐπιτελέσομεν Σάββατα τρυφερὰ μηδὲν ἔχοντα τῶν ἀπὸ γνώμης σκληρᾶς καὶ ἀντιτεινούσης Θεῷ, κατὰ τὸ, \"Καὶ ἐσκληρύνθη ἡ καρδία Φαραώ.\" Οὕτως ἔλεγε τῷ Ἰσραὴλ ὁ Θεός· \"Γινώσκω ὅτι σκληρὸς εἶ, καὶ νεῦρον σιδηροῦν ὁ τράχηλός σου, καὶ τὸ μέτωπόν σου χαλκοῦν.\" Βούλεται δὲ νῦν ἡμᾶς γλώττης καὶ θυμοῦ περιγίνεσθαι· \"Εἴτις γὰρ ἐν λόγῳ οὐ πταίει, οὗτος τέλειος ἀνὴρ, δυνατὸς χαλιναγωγῆσαι καὶ ὅλον τὸ σῶμα.\" Καὶ πάλιν·\" Ἀνὴρ θυμώδης οὐκ εὐσχήμων.\" Καὶ, \"Ὀργὴ γὰρ ἀνδρὸς δικαιοσύνην Θεοῦ οὐκ ἐργάζεται.\" Τοιούτους εἶναι τοὺς σαββατίζοντας βούλεται, καὶ τοὺς νηστείαν καλοῦντας δεκτήν.","english":"And it is necessary that those who devote themselves to the divine Scripture not be occupied with other matters, not even to the extent of moving a foot or defiling the lips. But the divine Apostle, setting aside the shadow of the law, sets forth spiritual circumcision and a sabbatical rest, saying: \"But circumcision is of the heart, in spirit, not in letter.\" And again: \"So then, a sabbatical rest remains for the people of the Lord.\" For the one who has entered into his rest has himself also ceased from his works, just as God did from his own. Therefore a sabbatical rest according to God is the ceasing from one's own works and wills. This is what the present prophecy also says. And Paul also says: \"But I see another law waging war against the law of my mind.\" It is against this that the wills are, which, since we are inclined toward them, we ought to cut off. For in this way we shall fulfill delightful Sabbaths, having nothing of a hard and God-opposing disposition, according to the saying, \"And Pharaoh's heart was hardened.\" Thus God said to Israel: \"I know that you are hard, and your neck is an iron sinew, and your forehead is bronze.\" But now he wishes us to gain mastery over the tongue and over anger: \"For if anyone does not stumble in word, this is a perfect man, able to bridle the whole body also.\" And again: \"A man prone to anger is not comely.\" And, \"For the anger of man does not work the righteousness of God.\" He wishes those who keep the Sabbath, and those who call a fast acceptable, to be such as these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":684,"ref":"p684","source":"Οὕτω γὰρ ἔσῃ, φησὶ, πεποιθὼς, οὐκ ἐπὶ σαθρῷ τινι καὶ προσκαίρῳ πράγματι, ἀλλ' ἐπὶ τῷ πάντων Θεῷ παῤῥῶν εἰς τὸν ἐπίλοιπον βίον, ὡς ἔχων ἀψευδεῖς αὐτοῦ τὰς ἐπαγγελίας, ἐν αἷς ἔστι καὶ τὸ ἐπί τινα γῆν ἀπὸ τῆς ἐνταῦθα διατριβῆς ἀναβιβασθῆναι τευξόμενον ἐκείνων· \"Ἃ ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσεν, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη,\" καὶ ἀπολαύσοντα τῆς ἐπηγγελμένης, τοῖς πατράσι τροφῆς πνευματικῆς ἐν τῇ ἄνω κειμένης πόλει, περὶ ἧς ὁ Παῦλός φησιν· \"Οἱ γὰρ τοιαῦτα λέγοντες, ἐμφανίζουσιν ὅτι πατρίδα ζητοῦσιν.\" Καὶ εἰ μὲν ἐκείνην ἐζήτουν ἀφ' ἧς ἐξῆλθον, εἶχον ἂν καιρὸν ἀνακάμψαι. Νῦν δὲ κρείττονος ὀρέγονται, τοῦτ' ἔστιν ἐπουρανίου. Ὅτι δὲ πάντως ἔσται ταῦτα, Θεὸς, φησὶν, ἐστὶν ὁ φθεγξάμενος. Ἀλλὰ πῶς ὡς μήπω τὴν γῆν τῆς ἐπαγγελίας λαχόντων, εἰς ἣν αὐτοὺς εἰσήγαγεν Ἰησοῦς ὁ τοῦ Ναυὴ, νῦν δίδωσιν ἐπαγγελίαν εἰσάξειν αὐτούς; Δῆλον οὖν ὡς περὶ τῆς τῶν πραέων φησίν. Τινὲς δὲ τὴν ἀπὸ τῆς αἰχμαλωσίας ἄνοδόν φασιν αὐτοῖς ἐπαγγέλλεσθαι. Οἳ καὶ τὰ ἀνωτέρω σωματικῶς ἐξηγήσαντο περὶ τοῦ πιανθῆναι τὰ ὀστᾶ, καὶ παραβάλλεσθαι κήπῳ πολυύδρῳ, καὶ πηγῇ μὴ ὑστερουμένῃ ὕδατος. Καὶ ὅτι τὰ ἔρημα τῆς πόλεως ἀνοικοδομηθήσεται, καὶ ἐπιπολὺ ταῦτα στήσεται. Μένει δὲ καὶ ἀπόρθητος μηκέτι δίοδος ἐσομένη τῶν ἀλλοφύλων. Φρουρηθήσεται γὰρ ὑπὸ Θεοῦ, μεταβαλόντων ὑμῶν πρὸς ἀρετήν. Ἑκάστου γὰρ ἀνδρὸς φρουρὰ, τὸ ἐντυποῦσθαι παρὰ Θεῷ, καὶ φυλάττειν τὰ νόμιμα, καὶ τὰ Σάββατα, ἃ πλημμελοῦσιν οἱ μὴ φυλάττοντες. Οὗτοι γὰρ ἐξιόντες τῆς πόλεως, ὡς ἄδειαν λαβόντες τοῦ ἁμαρτάνειν, παραβαίνουσι·","english":"For thus, he says, you will be confident, not in any rotten and temporary thing, but trusting in the God of all for the rest of your life, as one who has his promises free from falsehood, among which is also this: to be brought up from this present sojourn to a certain land, to obtain those things \"which eye has not seen, nor ear heard, nor have they ascended upon the heart of man,\" and to enjoy the promised spiritual food of the fathers in the city that lies above, concerning which Paul says: \"For those who say such things make clear that they are seeking a homeland.\" And if they were seeking that homeland from which they went out, they would have had opportunity to turn back. But now they reach out for a better one, that is, a heavenly one. And that these things will certainly come to pass, he says, God is the one who has spoken. But how is it that, as though they had not yet received the land of promise into which Joshua the son of Nun led them, he now gives a promise to bring them in? It is clear, then, that he is speaking about the land of the meek. But some say that the return from captivity is promised to them. These also explained the earlier passages bodily, concerning the bones being made fat, and being likened to a well-watered garden, and to a spring that does not lack water. And that the desolate places of the city will be rebuilt, and these things will stand for a long time. And it remains also unplundered, no longer to be a passage for foreigners. For it will be guarded by God, when you have changed toward virtue. For the guard of each man is this: to be imprinted by God, and to keep the ordinances, and the Sabbaths, which those who do not keep them transgress. For these, going out of the city, as though they had obtained license to sin, transgress.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":685,"ref":"p685","source":"δέον τοὺς σαββατίζοντας πανταχοῦ τοῦτο ποιεῖν, καὶ τὰ ἑξῆς. ΚΕΦΑΛ. ΝΘʹ. αʹιηʹ. Μὴ οὐκ ἰσχύει ἡ χεὶρ Κυρίου τοῦ σῶσαι; ἢ ἐβάρυνε τὸ οὖς αὐτοῦ τοῦ μὴ εἰσακοῦσαι; ἀλλὰ τὰ ἁμαρτήματα ὑμῶν διιστῶσιν ἀνὰ μέσον ὑμῶν, καὶ ἀνὰ μέσον τοῦ Θεοῦ. Καὶ διὰ τὰς ἁμαρτίας ὑμῶν\n\nἀπέστρεψε τὸ πρόσωπον ἀφ' ὑμῶν, τοῦ μὴ ἐλεῆσαι. Αἱ γὰρ χεῖρες ὑμῶν μεμολυσμέναι αἵματι, καὶ οἱ δάκτυλοι ὑμῶν ἐν ἁμαρτίαισ9, κ.τ.λ. Διελόμενος τὰ πρακτέα, καὶ τοῖς κατορθοῦσιν ἐπαγγειλάμενος ἀγαθὰ, τοῖς δὲ μὴ πειθομένοις, τιμωρίας· νῦν, ὡς ἀπειθήσασι καὶ περιπεπτωκόσι διὰ τοῦτο κακοῖς, προσάγει τὸν ἔλεγχον. Καὶ ἐπειδὴ πολέμου περιστάντος ἔλεγον, Ἐνηστεύσαμεν, καὶ οὐκ εἶδες, ὁ προφήτης ἐκ πολλῆς αὐτοὺς διελέγχει φιλοθεΐας, δυνατὸν εἰς σωτηρίαν δεικνὺς τὸν Θεὸν, κεκωλύσθαι δὲ μέσοις παρεμπεπτωκόσι τοῖς αὐτῶν πλημμελήμασιν, ὡς μὴ συγχωρεῖν τὴν εἰς αὐτοὺς ἐπικουρίαν διέρχεσθαι. Οὔτε γὰρ ἀσθενής ἐστιν, οὔθ' ὥσπερ ἐκ γήρους, δυσήκοος. Κακοὺς δὲ σώζειν οὔτε δίκαιον, οὔτε τοῖς σωζομένοις λυσιτελές. Διὰ δὲ τὸ τειχίζειν εἰρῆσθαι τὰς ἁμαρτίας, ὁ Σωτὴρ διὰ τῆς ἀφέσεως τούτων τὸ μεσότοιχον, τοῦ φραγμοῦ λῦσαι λέγεται. Ἀποστρέφει δὲ τὸ πρόσωπον ἀπὸ τῶν ἀμαρτιῶν, δυσειδεῖς ὥσπερ καὶ δυσώδεις οὐ φέρων ἰδεῖν. Ἐντεῦθεν δὲ δῆλον, ὅτι οὖς τὸ δίκαιον ἀκοῦον, ἄδικον δὲ μὴ, δικαιοσύνη Θεοῦ ἐστιν, οὐ σωματικὸν οὖς, αἰτιασάμενος δὲ καθόλου τὰς ἁμαρτίας, κατ' εἶδος αὐτὰς ἐπεξέρχεται, καὶ μιαιφονίαν αἰτιᾶται, καὶ καταλαλιὰν, οὐδαμοῦ δὲ νῦν εἰδωλολατρείαν. Ἀπέκτειναν γὰρ τοὺς προφήτας, καὶ τοὺς δικαίους ἐσυκοφάντησαν. Ἔφη γ' οὖν Ἱερεμίας·","english":"It was necessary for those who keep the Sabbath everywhere to do this, and so on for what follows. CHAPTER 59, 1. Is the hand of the Lord not strong to save? Or has his ear grown heavy so as not to hear? But your sins stand between you and between God. And because of your sins he has turned his face away from you, so as not to have mercy. For your hands are defiled with blood, and your fingers with sins, etc. Having divided what must be done, and having promised good things to those who do right, but punishments to those who do not obey, now, as to those who have disobeyed and for this reason have fallen into evils, he brings the reproof. And since, when war surrounded them, they said, We fasted, and you did not see, the prophet, out of great love of God, refutes them, showing that God is able to save, but that they have been hindered by their own transgressions falling in between, so as not to allow the help for them to pass through. For neither is he weak, nor, as if from old age, hard of hearing. But to save the wicked is neither just nor advantageous to those saved. And because their sins have been said to build a wall, the Savior is said, through the forgiveness of these, to have loosed the middle wall of the fence. And he turns his face away from sins, not bearing to look upon them as both ugly and foul-smelling. From this it is clear that the ear that hears the just man but not the unjust is the righteousness of God, not a bodily ear. And having accused their sins in general, he goes through them in detail, and blames murder and slander, but nowhere now idolatry. For they killed the prophets, and falsely accused the righteous. Jeremiah, at any rate, said:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":686,"ref":"p686","source":"\"Ἡ ἰσχύς μου ἐξέλιπεν ἐκ τῶν καταρωμένων με.\" Καὶ ὁ παρὼν δὲ προφήτης ἔφασκε· \"Ἴδετε ὡς ὁ δίκαιος αἴρεται,\" καὶ τὰ ἐπὶ τούτῳ. Ἀφ' ὧν, ὡς ἐξ ἐλάττονος κακῶν μελέτης ἐπὶ τὸν φόνον τοῦ Σωτῆρος ἀνέδραμον, ὃν ἔοικε μάλιστα διὰ τῶν παρόντων ὁ προφήτης δηλοῦν. Εἰ γὰρ καὶ μὴν τὸ χεῖρες τοῦ Σωτῆρος, γεγόνασιν ἀλλ' οὖν αἴτιοι, καὶ τὸ αἷμα αὐτοῦ ἐπ' αὐτοὺς ἐβόων, καὶ ἐπὶ τὰ τέκνα αὐτῶν. Καὶ κακῶς δὲ λέγοντες οὐκ ἐπαύοντο ἀνασείειν τὰ πλήθη, καὶ δαιμονᾷν, καὶ Σαμαρείτην ἐκ πορνείας τε εἶναι, καὶ ἐν Βεελζεβοὺλ ἐκβάλλειν τὰ δαιμόνια καταιτιώμενοι. Διό φησιν· Οὐδεὶς λαλεῖ δίκαια, οὐδὲ ἔστι κρίσις ἀληθινή· καὶ ἄλλως αὐτοὺς ὡς ψευδεῖς καὶ ἀδίκους κριτὰς καταιτιώμενος. Εἶτα, ἐπειδήπερ ἑαυτοὺς ἐξαπατῶντες ἕτερον προσδοκῶσι Χριστὸν, ἀνθρώπινά τινα περὶ αὐτοῦ μυθολογοῦντες, ἐπιλέγει· Πεποίθασιν ἐπὶ ματαίοις, καὶ λαλοῦσι κενά. Διὸ Παῦλος ἀποτρέπει μὴ προσέχειν Ἰουδαϊκοῖς μύθοις, καὶ ἐντολαῖς ἀνθρώπων ἀποστρεφομένων τὴν ἀλήθειαν. Ἦσαν δὲ καὶ ἄλλως μάταιοι, καὶ ἐλάλουν ἀλλήλοις κενά· \"Οὗτός ἐστιν ὁ κληρονόμος· δεῦτε, κτείνωμεν αὐτὸν, καὶ σχῶμεν αὐτοῦ τὴν κληρονομίαν.\" Οἵτινες ἐξ οἰκείων λογισμῶν κατ' αὐτοῦ βλασφήμους λόγους συῤῥάπτοντες, κύουσι πόνον, καὶ τίκτουσιν ἀνομίαν, οὐκ εἰδότες λέγειν· \"Ἐκ τοῦ φόβου σου, Κύριε, ἐν γαστρὶ ἐλάβομεν, καὶ ὠδινήσαμεν, καὶ ἐτέκομεν Πνεῦμα σωτηρίας·\" τοιαῦτα δὲ κύουσιν, ὁποῖα καὶ δι' ἑτέρου λέλεκται· \"Ἰδοὺ ὠδίνησεν ἀδικίαν. Συνέλαβε πόνον, καὶ ἔτεκεν ἀνομίαν,\" καὶ τὰ ἐπὶ τούτοις. Ἔθος δὲ τῇ Γραφῇ πόνον τὸν φθόνον καλεῖν.","english":"My strength has failed because of those who curse me. And the present prophet also said: See how the righteous man is taken away, and the things that follow. From these things, as if from a lesser study of evils, they rushed on to the murder of the Savior, which the prophet seems especially to indicate through the present passage. For even if the hands of the Savior—well, they became the cause, and his blood cried out against them, and against their children. And speaking evil, they did not cease to stir up the crowds, and to call him mad, and to accuse him of being a Samaritan and of fornication, and of casting out demons by Beelzebub. Therefore he says: No one speaks just things, nor is there true judgment—and in another way accusing them as false and unjust judges. Then, since deceiving themselves they expect another Christ, inventing human myths about him, he adds: They have trusted in vain things, and they speak empty things. Therefore Paul warns against paying attention to Jewish myths, and to the commandments of men who turn away from the truth. And they were in another way vain, and spoke empty things to one another: This is the heir; come, let us kill him, and let us have his inheritance. These, stitching together blasphemous words against him from their own reasonings, conceive pain and give birth to lawlessness, not knowing how to say: From your fear, Lord, we conceived in the womb, and we were in labor, and we gave birth to a spirit of salvation. But they conceive such things as have also been said through another: Behold, he was in labor with injustice. He conceived pain, and gave birth to lawlessness, and the things that follow. And it is the custom of Scripture to call envy pain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":687,"ref":"p687","source":"Πόνος γάρ ἐστι τοῖς αὐτὸν νοσοῦσιν, ἐκτήκων αὐτούς. Ὠδίνησαν οὖν τὸν κατὰ Χριστοῦ φθόνον, καὶ τὴν κατ' αὐτοῦ μιαιφονίαν ἀπέτεκον· ἐπεὶ καὶ ἐν συλλόγοις ἔλεγον· \"Τί ποιοῦμεν, ὅτι οὗτος ὁ ἄνθρωπος πολλὰ ποιεῖ σημεῖα;\" Ὁ δὲ Καϊάφας, \"Συμφέρει ἡμῖν, ἔφη, ἵνα εἷς ἄνθρωπος ἀποθάνῃ, καὶ μὴ ὅλον τὸ ἔθνος ἀπόληται.\" Εἴη δ' ἂν τοιαῦτα καὶ ὅσα πονηρά τις ἐκ τῆς ἰδίας ἐρεύγεται καρδίας δόγματα. Οἱ δὲ τοιοῦτοι καὶ ὠὰ ἀσπίδων ἔῤῥηξαν, τῶν ἀντικειμένων δυνάμεων τὰ σπέρματα ἐν ἑαυτοῖς κυήσαντες. Διὸ τοῖς τῆς κακίας αὐτῶν ἐκγόνοις ἐλέγετο· \"Ὄφεις, γεννήματα ἐχιδνῶν.\" Ἀναλόγως δὲ τῷ σπόρῳ τῷ θείῳ τὸν τῶν ἀντικειμένων δυνάμεων σπόρον ὠὰ ὠνόμασε, διὰ τοῦ ἑρπυστικοῦ γένους παράδειγμα. Ἀσπίδες γὰρ καὶ ὄφεις καὶ τὰ τοιαῦτα τῶν ὠοτοκούντων ἐστίν. Ἐπειδὴ δὲ μετὰ τοσαύτην κακίαν, τὴν μελέτην καὶ διδασκαλίαν τῶν θείων Γραφῶν ἐπαγγελλόμενοι, πρὸς μυθώδεις γραολογίας ἐκπίπτουσι καὶ ἀνθρώπων ἐντάλματα, παρέβαλεν ἀράχνης ἱστῷ, τὸ σαθρὸν καὶ ἄτιμον τῆς αὐτῶν ἐκδοχῆς τε καὶ παραδόσεως. Μήποτε δὲ καὶ τὰς κατὰ Χριστοῦ συκοφαντίας οὕτω καλεῖ; δόλους γὰρ πλέκοντες, ᾤοντο μὲν τὴν ἀπὸ τῶν ἰδίων","english":"For it is a pain to those who are sick with it, wasting them away. They therefore travailed with envy against Christ, and brought forth murder against him; since even in their assemblies they said, \"What are we doing, because this man performs many signs?\" And Caiaphas said, \"It is expedient for us that one man should die, and that the whole nation should not perish.\" And such would also be all the evil doctrines that someone belches forth from his own heart. And such people have also broken the eggs of asps, having conceived in themselves the seeds of the opposing powers. Therefore it was said to the offspring of their wickedness, \"Serpents, offspring of vipers.\" And by analogy with the divine seed, he called the seed of the opposing powers eggs, giving as an example the creeping kind. For asps and serpents and such things belong to those that lay eggs. But since, after such great wickedness, while professing the study and teaching of the divine Scriptures, they fall away into mythical old-womanly tales and the commandments of men, he compared them to a spider's web, the rotten and dishonorable character of their own interpretation and tradition. Perhaps, then, he thus calls the slanders against Christ? For weaving plots, they thought that from their own","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":688,"ref":"p688","source":"ἐπιχειρημάτων πλουτῆσαι σκέπην, καὶ λυσιτελές τι θηρᾷν. Οὐδὲν δὲ ὥνησαν γυμνοὶ τῆς ἄνωθεν γενόμενοι σκέπης. Καὶ ὁ μέλλων, φησὶ, τῶν ὠῶν αὐτῶν φαγεῖν, συντρίψας οὔριον εὗρεν. Αὐτῶν λέγει, περὶ ὧν ἔφη τό· Ὠὰ ἀσπίδων ἔῤῥηξαν. Οἱ μὲν οὖν ἐν κακίᾳ τέλειοι, διαῤῥήξαντες τὰ τελεσφορηθέντα εἰς ἑαυτοὺς ὑπεδέξαντο. Οἱ δὲ ἀτελέστεροι, πρὶν τελεσφορηθῆναι τούτων ἐμφαγόντες ἀπόλλυνται. Διὸ ἐξέδωκαν οἱ λοιποὶ, Ὁ ἐσθίων ἐκ τῶν ὠῶν αὐτῶν ἀποθανεῖται. Ὁ δὲ συνετὸς, καὶ ἀνατρέπειν ἐλέγχῳ ταῦτα δυνάμενος, τὸ ἐν αὐτοῖς ἐξεῦρεν ἀνεμιαῖον, καὶ οὔριον, καὶ δυσῶδες, καὶ τὸν ἐν αὐτοῖς ἐγκρυπτόμενον καὶ ἐκ μόνου φθοροποιὸν τοῦ βλέμματος βασιλίσκον. Κατὰ δὲ τὸν Ἀκύλαν· Καὶ τὸ θαλφθὲν ἐσχίσθη ἔχιδνα. Κατὰ δὲ Σύμμαχον· Τὸ δὲ συνεστραμμένον ἀποῤῥαγὲν ἔσται ἀσπίς· κατὰ δὲ Θεοδοτίωνα· Τὸ θαλφθὲν ἐῤῥάγη ἀσπίς. Οὕτω τοῖς Ἰουδαίοις τὸ κατὰ Χριστοῦ μελετηθὲν, ἀνόνητον γέγονεν, ὡς τοῖς τοιοῦτο κλῶσιν ὠὸν, μᾶλλον δὲ καὶ παντὸς ὀλέθρου πρόξενον. Φασὶ δέ τινες ὡς τὸ ἐσθίειν ἀπὸ ὠῶν, ὧν τίκτουσιν οἱ ἁμαρτωλοὶ, τὸ πείθεσθαι λόγοις αὐτῶν· ὡς ὁ Ἄβελ τῷ λόγῳ Κάϊν, ἐξ οὗ θάνατος. Εἰς τοῦτο γὰρ τοὖργον ὁ λόγος αὐτῶν καταντᾷ· ὃ δηλοῖ, καὶ τὸ θαλφθὲν ἐσχίσθη ἔχιδνα. Εἰπὼν δὲ, Ἱστὸν ἐχίδνης ὑφαίνουσι, πλατύτερον τὸν περὶ τούτου λόγον ἐκτίθεται φάσκων· Οἵς τις αὐτῶν οὐκ ἔσται εἰς ἱμάτιον. Συνετίθεσαν γὰρ, ὡς εἴρηται, διδασκαλίας, ἐντάλματα ἀνθρώπων, τοῦ νόμου καταφρονήσαντες. Διό φησιν, Οὐκ ἔσται εἰς ἱμάτιον.","english":"To grow rich in resources for shelter, and to hunt for something profitable. But having become naked of the shelter from above, they profited nothing. And he who is about to eat of their eggs, he says, having crushed one, found it wind-egg. He speaks of those of whom he said: \"They broke the eggs of asps.\" Those, then, who are perfect in wickedness, having broken open the things brought to fulfillment, received them into themselves. But the more imperfect, eating of them before they are brought to fulfillment, perish. Therefore the rest have given utterance: \"He who eats of their eggs shall die.\" But the prudent man, who is also able by refutation to overturn these things, has found in them the windy, and the wind-egg, and the foul-smelling, and the basilisk hidden within them, destructive from its mere glance. According to Aquila: \"And the warmed thing was split into a viper.\" According to Symmachus: \"But the coiled thing, bursting apart, shall be an asp.\" According to Theodotion: \"The warmed thing was burst into an asp.\" Thus for the Jews the plot devised against Christ has become unprofitable, as for those who break such an egg—or rather, it has procured every destruction. Some say that to eat of the eggs which sinners lay is to be persuaded by their words; as Abel was by the word of Cain, from which came death. For their word comes to this end; which also the phrase \"the warmed thing was split into a viper\" makes clear. And having said, \"They weave a spider's web,\" he sets out the account concerning this more broadly, saying: \"There shall not be of them a garment for anyone.\" For they were composing, as has been said, teachings, the commandments of men, having despised the law. Therefore he says, \"There shall not be a garment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":689,"ref":"p689","source":"Τοῦτ' ἔστι, φασί τινες, Οὐκ οἴσει κόσμον αὐτοῖς ἃ πράττουσιν, ὡς οὐδὲ τῷ Ἀδὰμ ἤνεγκε κόσμον τοῦ σώματος τὸ ἄνευ Θεοῦ πραχθέν. Εἶτα ἑρμηνεύει τίς ὁ ἱστός. Τὰ γὰρ ἔργα αὐτῶν ἔργα ἀνομίας. Ὅτι οἱ διὰ λόγων θείων πνευματικοῖς πνευματικὰ συγκρίνοντες, χιτῶνα θεῖον ὑφαίνουσιν. Οἱ δὲ εἰς ἄχρηστον ταῖς Ἰουδαϊκαῖς μυθολογίαις κατατρίβονται, συντιθέντες ἱστὸν ὥσπερ ἀράχνης ἐπὶ θήρᾳ τῶν ἁπλουστέρων. Κατὰ λεπτὸν δὲ διηγεῖται τὰ κατ' αὐτοὺς, τὸ δίκαιον ἐπιδεικνὺς τῆς τούτων ἀποβολῆς. Οἱ δὲ πόδες αὐτῶν εἰς κακίαν τρέχουσιν· ἐπεὶ καὶ τὰ σωματικὰ μέλη κινήσεως ἐπιτηδειότητα λαμβάνει πρὸς ὃ συνεθίζεται. Ταχεινοὶ ἐκχέαι αἷμα ἀναίτιον. Οἱ λοιποὶ γὰρ οὕτως ἐξέδωκαν. Ἐντεῦθεν οὖν ἐπὶ τὸ ὄντως ἀναίτιον αἷμα προῆλθον. Ὡς Ἰούδας ἀπὸ τῆς αἰσχροκερδίας, ἐπὶ τὴν χειρίστην αἰσχροκερδίαν διὰ μελέτης προσήχθη. Καὶ ὁδὸν δὲ εἰρήνης οὐκ ἔγνωσαν. Διὸ καὶ ὁ Σωτὴρ ἀπεκλαύσατο τὴν Ἱερουσαλὴμ εἰπών· \"Εἰ ᾔδεις καί γε σὺ τὰ πρὸς εἰρήνην σου, ὅτι ἥξουσιν ἡμέραι ἐπὶ σοὶ, καὶ περιβαλοῦσίν σοι οἱ ἐχθροί σου χάρακα, καὶ κυκλώσουσί σε, καὶ τὰ τέκνα σου ἐδαφιοῦσιν.\" Ἀλλ' οὐδὲ κρίσις ἐν ταῖς ὁδοῖς αὐτῶν, ἀκρισία δὲ πᾶσα καὶ ἀδικία. Καὶ τὴν διὰ Μωσέως δὲ Δαβὶδ οὕτως ἐκάλεσεν ἐντολήν· \"Κρίσιν καὶ δικαιοσύνην ἐν Ἰακὼβ σὺ ἐποίησας.\" Ἀλλὰ καὶ αἱ τρίβοι αὐτῶν διεστραμμέναι. Διαστροφὴ γὰρ τοῦ ὀρθοῦ τὸ κακόν. Καὶ οὐκ οἴδασιν εἰρήνην. Οὐ γὰρ προσεδέξαντο τῆς εἰρήνης τὸν πρύτανιν, περὶ οὖ τὸ, \"Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν.\" Καὶ ὅς φησιν· \"Εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν.\" Διὰ ταῦτα δὲ πάντα φησίν· Ἀπέστη ἡ κρίσις αὐτῶν.","english":"Some say this means: He will not bring order to them for what they do, just as the deed done without God brought no order to Adam's body either. Then he explains what the web is. For their works are works of lawlessness. Because those who, through divine words, compare spiritual things with spiritual things weave a divine garment. But those who waste themselves uselessly on Jewish mythologies compose a web like a spider's for the hunting of the simpler sort. And he recounts their affairs in detail, demonstrating the justice of their rejection. Their feet run to evil, since even the bodily members acquire a fitness for movement toward whatever they are accustomed. They are swift to shed innocent blood. For the rest rendered it thus. From this, then, they advanced to the truly innocent blood. As Judas, from base gain, was led by practice to the worst base gain. And the way of peace they did not know. Therefore the Savior also wept over Jerusalem, saying: \"If you too had known the things for your peace, that days will come upon you, and your enemies will throw up a siege-wall around you, and surround you, and dash your children to the ground.\" But neither is there judgment in their ways, but all is without judgment and injustice. And David thus called the commandment given through Moses: \"You executed judgment and righteousness in Jacob.\" But also their paths are twisted. For evil is a twisting of the straight. And they do not know peace. For they did not receive the prince of peace, concerning whom it is said: \"For he himself is our peace.\" And he who says: \"My peace I give to you.\" And because of all these things, he says: Their judgment has departed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":690,"ref":"p690","source":"Περὶ ἧς ἔλεγεν· \"Ἰδοὺ ὁ παῖς μου ὃν ᾑρέτισα· ὁ ἀγαπητός μου, εἰς ὃν εὐδόκησεν ἡ ψυχή μου, κρίσιν τοῖς ἔθνεσιν ἐξοίσει.\" Αὐτὴ τοίνυν ἡ τοῖς ἔθνεσι δοθεῖσα κρίσις ἀπέστη ἐξ αὐτῶν, καὶ ἡ τούτοις δοθεῖσα δικαιοσύνη διὰ τῆς σωτηρίου χάριτος. Καὶ ἄλλως ἔσχεν ἡ ἀδικία χώραν κατ' αὐτῶν, ὥστε ἀπὸ ἀσεβῶν ἀθῆναι· οἷον, ὑπὸ Ἀσσυρίων. Ὑπομεινάντων αὐτῶν φῶς ἐγένετο αὐτοῖς σκότος. Περὶ μόνην γὰρ τὴν λέξιν ἀσχολούμενοι τῆς Γραφῆς, ὥσπερ τινὰ τοῖχον ἐοίκασι ψηλαφᾷν. Διὸ λέξει ψηλαφήσουσιν, ὡς τυφλοὶ τοῖχον. Καὶ πάλιν· Πεσοῦνται ἐν μεσημβρίᾳ, ὡς ἐν μεσονυκτίῳ, καὶ ὡς ἀποθνήσκοντες. Κατὰ γὰρ τὸν καιρὸν τοῦ τῶν ἐθνῶν μεσημβρινοῦ φωτὸς ταῖς εὐαγγελικαῖς αὐγαῖς τῆς Ἐκκλησίας τοῦ Θεοῦ καταλαμπομένης, ὡς ἂν τὰ πρὸς θάνατον ἡμαρτηκότες μόνοι πεπτώκασι, καὶ ὡς ἐν μεσονυκτίῳ διάγουσι. Τοιούτους τῶν εἰρημένων ἔργων ἐσχήκασι τοὺς καρπούς. Προσεδόκων μὲν γὰρ τὸν παρὰ Χριστοῦ φωτισμὸν, προφητῶν βοώντων· \"Φωτίζου\n\nφωτίζου, Ἱερουσαλήμ. Ἥκει γάρ σου τὸ φῶς, καὶ ἡ δόξα Κυρίου ἐπὶ σὲ ἀνατέταλκεν.\" Ἀλλ' οὐ προσεδέξαντο τὸ φῶς τὸ ἀληθινὸν, ἑκόντες δὲ γεγόνασι τυφλοὶ καὶ τυφλῶν ὁδηγοὶ, καθά φησιν ὁ Σωτήρ. Οὐ γὰρ ὑπήκουσαν λέγοντι· \"Ὡς τὸ φῶς ἔχετε, περιπατεῖτε ἐν τῷ φωτὶ, ἵνα μὴ σκοτία ὑμᾶς καταλάβῃ.\" Τὸ δὲ, πορεύσονται ὡς ἄρκτος ἅμα καὶ περιστερά· οὐχ οἱ μὲν κατὰ ταύτην, οἱ δὲ κατ' ἐκείνην· οἱ αὐτοὶ δὲ κατ' ἄμφω. Οἱ γὰρ στεναγμοὶ αὐτῶν οὐκ ἐπὶ μετανοίᾳ ὧν ἐξέχεαν αἱμάτων εἵνεκα, τὴν αἰσθητὴν δὲ κλαίοντες Ἱερουσαλήμ. Εἰκότως θηρίῳ ἀγρίῳ παρεβλήθησαν.","english":"Concerning which he said: \"Behold my servant whom I have chosen, my beloved in whom my soul has delighted; he will bring forth judgment to the nations.\" This judgment, then, that was given to the nations has departed from them, and the righteousness that was given to them through the saving grace. And in another way, injustice had a place against them, so that they were driven away by the ungodly—for instance, by the Assyrians. When they waited for light, it became darkness to them. For being occupied with the mere wording of the Scripture, they seem to grope at it like a wall. Therefore they will grope at the word, as the blind grope at a wall. And again: They will fall at midday, as at midnight, and as those who are dying. For at the time of the noonday light of the nations, when the Church of God is illumined by the evangelical rays, as it were, those who have sinned unto death alone have fallen, and they pass their time as in midnight. Such fruits of the deeds spoken of have they had. For they expected the illumination that comes from Christ, while the prophets cried out: \"Be illumined, be illumined, O Jerusalem. For your light has come, and the glory of the Lord has risen upon you.\" But they did not receive the true light, and they have willingly become blind and guides of the blind, as the Savior says. For they did not obey him when he said: \"While you have the light, walk in the light, lest the darkness overtake you.\" But the phrase, they will go as a bear together with a dove—not that some go after this one and others after that one, but the same people after both. For their groanings were not for repentance on account of the bloods they had shed, but they were lamenting the sensible Jerusalem. With good reason they were likened to a wild beast.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":691,"ref":"p691","source":"Καὶ ὡς εἴρηται πάλιν ἐν ἄλλοις, γεγόνασιν ὡς ἄρκτος ἀτεκνουμένη. Φασὶ γὰρ τὰς ἄρκτους δεινῶς φέρειν τὴν τῶν σκύμνων ἀποβολὴν, καὶ σὺν ὀδυρμῷ μαινομένας περινοστεῖν ἐπιπηδώσας τοῖς ἐντυγχάνουσιν. Ἄρκτος μὲν οὖν ὠνομάσθησαν, ἐπεὶ καὶ αὐτοὶ ἀνθρώπους ἔφαγον, μιαιφονοῦντες τοὺς προφήτας. Ἢ τεκνωμένη δὲ, διὰ τὸ ἀγριώτερον, καὶ διὰ τὴν τῶν αὐτῶν ἀπώλειαν τέκνων. Αἱ δὲ περιστεραὶ γοερὰν ἀφιᾶσι φωνὴν συνεχέστατα, ὁποῖοι γεγόνασιν οὗτοι τὴν ἑαυτῶν ἀποδυρόμενοι πόλιν. Εἴρηται γὰρ, ὅτι ἔσονται ἐπὶ τῶν ὀρέων ὡς περιστεραὶ μελετητικαί. Νοητέον δὲ καὶ οὕτως· Πορεύσονται ἐν ἀγριότητι νοῦ συνεζευγμένης ἀσυνεσίας. Φησὶ γάρ τις προφήτης· \"Καὶ ἦν Ἐφραῒμ περιστερὰ ἄνους, οὐκ ἔχουσα καρδίαν.\" Οὐ γάρ ἐστιν ἐν αὐτοῖς ἡ παρὰ Χριστοῦ σύνεσις καὶ πραότης. Περὶ ὧν Ἱερεμίας φησίν· \"Ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως.\" 2608 Καὶ πάλιν· \"Σοφία τίς ἐστιν ἐν αὐτοῖς, ὅτι τὸν λόγον Κυρίου ἀπεδοκίμασαν;\" ἢ ὡς ἄρκτος καὶ περιστερά· τοῦτ' ἔστι θρασεῖς κατὰ τῶν ἀσθενεστέρων, καὶ δειλοὶ πρὸς τοὺς ἰσχυροτέρους. Σύμμαχος δὲ καὶ Θεοδοτίων ἐξέδωκαν· Ὡς περιστερὰ μελέτῃ μελετήσομεν. Ὁ δὲ Ἀκύλας· Ὡς περιστεραὶφθογγῇ φθεγξόμεθα. Εἰσέτι γὰρ καὶ νῦν πειρῶνται μελετᾷν τὰς Γραφὰς, καὶ ἐκμανθάνειν, ψιλῇ φωνῇ περιᾴδοντες, ὡς μηδὲν διαφέρειν ἀλογίστου περιστερᾶς ἄναρθρον ἀποδιδούσης φωνήν. Καὶ τοῦτο δὲ τὸ ῥητὸν, καὶ τὰ ἑξῆς, ἀπὸ προσώπου τοῦ κατηγορουμένου λαοῦ ἐξέδωκαν οἱ λοιποί. Ἐπιφέρει γοῦν Σύμμαχος· Διὰ τοῦτο μακρὰν ἐγένετο κρίσις ἀφ' ἡμῶν, καὶ οὐ καταλήψεται ἡμᾶς δικαιοσύνη.","english":"And as has been said again elsewhere, they have become like a bear bereaved of her cubs. For they say that bears bear the loss of their cubs terribly, and roam about raging with lamentation, leaping upon those they encounter. They were called a bear, then, because they too devoured men, polluting themselves with the blood of the prophets. Or \"bereaved of her cubs\" because of their greater savagery, and because of the destruction of their own children. And the doves send forth a mournful voice most continuously, such as these have become, bewailing their own city. For it is said, that they shall be on the mountains like doves that meditate. But it must also be understood thus: They shall walk in savagery of mind coupled with folly. For a certain prophet says: \"And Ephraim was a senseless dove, having no heart.\" For the understanding and gentleness that comes from Christ is not in them. Concerning whom Jeremiah says: \"Every man has become foolish from knowledge.\" And again: \"What wisdom is there in them, since they have rejected the word of the Lord?\" Or as a bear and a dove: that is, bold against the weaker, and cowardly toward the stronger. Symmachus and Theodotion rendered: As a dove we shall meditate with meditation. And Aquila: As doves we shall speak with a voice. For even now they attempt to meditate on the Scriptures and to learn them by heart, chanting with a bare voice, so as to differ in no way from an irrational dove uttering an inarticulate sound. And this passage, and what follows, the rest rendered from the person of the accused people. Symmachus, then, adds: Therefore judgment has become far from us, and righteousness shall not overtake us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":692,"ref":"p692","source":"Προσδοκήσωμεν εἰς φῶς, καὶ ἰδοὺ σκότος, καὶ τὰ ἑξῆς. Καὶ οἱ Ἑβδομήκοντα δὲ τὰ ἐπαγόμενα τῷ προσώπῳ τοῦ λαοῦ περιέθηκαν· Ἀνεμείναμεν κρίσιν, καὶ οὐκ ἔστι σωτηρία. Ὡς ἂν τοῦ προφήτου διδάσκοντος αὐτοὺς ἐξομολογεῖσθαι τῷ Θεῷ τὰς ἑαυτῶν ἁμαρτίας, καὶ κατηγορεῖν ἑαυτῶν ἐπὶ μετανοίᾳ. Τινὲς δέ φασιν, ὡς ἐπειδὰν οἱ προφῆται μνησθῶσι τῆς ἀποβολῆς τοῦ λαοῦ τῆς μετὰ τὴν εἰς Χριστὸν ἀσέβειαν, μέμνηνται χρησίμως καὶ τῆς ἐπ' ἐσχάτων ἀνακλήσεως τῆς ἐν Χριστῷ διὰ πίστεως, διὸ καὶ νῦν μετανοούντων εἰσήγαγε πρόσωπον· Ἀνεμείναμεν κρίσιν, καὶ οὐκ ἔστιν, κρίσιν λεγόντων τὴν διὰ πίστεως δοθεῖσαν τοῖς ἔθνεσιν, ἣν προσδοκήσαντες οὐκ ἔσχον. Τὸ δὲ αἴτιον, Πολλὴ γὰρ ἡμῶν ἡ ἀνομία, φασίν. Οὐ γὰρ ἐδεξάμεθα τὸν διὰ πίστεως ἐξαλείφοντα ἁμαρτίας, ὃς αὐτοῖς ἔλεγεν· \"Ἀμὴν λέγω ὑμῖν, ὅτι ἐὰν μὴ πιστεύσητε ὅτι ἐγώ εἰμι, ἐν ταῖς ἁμαρτίαις ὑμῶν ἀποθανεῖσθε.\" Καὶ τὰ κατὰ Χριστοῦ τολμηθέντα δηλοῦντες, φασίν· Ἠσεβήσαμεν, καὶ ἐψευσάμεθα. Ὁ δὲ Σύμμαχος· Ἔγνωμεν, φησὶν, ἀδικεῖν καὶ ψεύδεσθαι κατὰ Κυρίου. Οἱ δὲ Ἀκύλας ἀρνήσασθαι ἐν Κυρίῳ, τὴν ἄρνησιν αὐτῶν παριστάς· Ἀλλὰ καὶ ἀπέστημεν, φασὶν, ὄπισθεν τοῦ Θεοῦ ἡμῶν, ἐλαλήσαμεν συκοφαντίαν. Ὁρᾷς ὡς οὐδαμοῦ αὐτῶν εἰδωλολατρείαν κατηγορεῖ, ἀλλὰ συκοφαντίας, καὶ λόγους ψευδεῖς, καὶ τὰ τοιαῦτα. Ποτὲ μὲν τὰς θεοσημείας διαβάλλοντες ἔλεγον· \"Ἐν Βεελζεβοὺλ ἄρχοντι τῶν δαιμονίων ἐκβάλλει τὰ δαιμόνια.\" Ἀπὸ καρδίας τε αὐτῶν ἐρευγόμενοι ψευδῆ τε καὶ ἄδικα, Σαμαρείτην καὶ δαιμονῶντα, φάγον καὶ οἰνοπότην ἐκάλουν, ἀνασείειν τε τοὺς ὄχλους ἔφασκον. Διό φασιν·","english":"Let us wait for light, and behold darkness, and what follows. And the Seventy also placed the things that follow upon the person of the people: We waited for judgment, and there is no salvation. As though the prophet were teaching them to confess their own sins to God, and to accuse themselves in repentance. But some say that whenever the prophets make mention of the casting off of the people that came after their impiety toward Christ, they also usefully make mention of the final recall that is in Christ through faith; therefore he also introduced here the person of those repenting: We waited for judgment, and it is not—calling \"judgment\" the one given to the nations through faith, which, having expected it, they did not obtain. And the cause, they say, is: For our lawlessness is great. For we did not receive the one who blots out sins through faith, who said to them: \"Amen I say to you, that unless you believe that I am, you will die in your sins.\" And declaring the things dared against Christ, they say: We acted impiously, and we lied. But Symmachus says: We knew to do injustice and to lie against the Lord. And Aquila: to deny in the Lord, setting forth their denial: But we also departed, they say, from behind our God, we spoke slander. Do you see how nowhere he accuses them of idolatry, but of slanders, and false words, and such things? At one time, slandering the divine signs, they said: \"By Beelzebub, the ruler of the demons, he casts out the demons.\" And belching forth from their heart things false and unjust, they called him a Samaritan and one possessed, a glutton and a wine-drinker, and said that he was stirring up the crowds. Therefore they say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":693,"ref":"p693","source":"Ἀπεστήσαμεν ὀπίσω τὴν κρίσιν. Οὐ γὰρ αὐτὴ, φησὶν, ἡμᾶς κατέλιπεν, ἀλλ' ἡμεῖς αὐτὴν, οἱονεὶ νῶτα δόντες αὐτῇ. Αἱ δὲ φωναὶ ζητούντων εἰσὶν ἐλεηθῆναι παρὰ Χριστοῦ, καὶ συνεχῶς ὁμολογούντων τῆς ἀληθείας τὴν ἄρνησιν, καὶ τοὺς ψευδεῖς ἑαυτῶν λο γισμούς. Τὸν δὲ λόγον εἰς ἑαυτὸν ὁ\n\nπροφήτης πάλιν ἀναλαβὼν κατηγορεῖ, δεδαπανῆσθαι λέγων, καὶ παντελῶς ἐκλιπεῖν ἐν ταῖς ὁδοῖς αὐτῶν τὴν ἀλήθειαν. Ἐν δὲ ψεύδει (ταυτὸν δὲ εἰπεῖν, σκότῳ) περιπατοῦντες, πῶς ἂν εὐθείας ἔσχον ὁδοὺς, Χριστὸν τὸ φῶς ἀποστραφέντες, καὶ τὴν ἀλήθειαν; Καὶ εἶδεν Κύριος, καὶ οὐκ ἤρεσεν αὐτῷ, ὅτι οὐκ ἦν κρίσις· τοῦτ' ἔστι δικαιοκρισία. Καὶ εἶδεν, καὶ οὐκ ἦν ἀνήρ· καὶ ἤδη γὰρ εἶπεν· \"Ὅτι ἦλθον, καὶ οὐκ ἦν ἄνθρωπος· ἐκάλεσα καὶ οὐκ ἦν ὁ ὑπακούων.\" Φιλάνθρωπος γὰρ ὢν ὅλῃ πόλει δι' ἕνα καὶ μόνον ἀνίησι τὰ ἐγκλήματα. Διὰ γὰρ Ἱερεμίου φησί· \"Περιδράμετε ἐν ταῖς ὁδοῖς Ἱερουσαλὴμ, καὶ ζητήσατε ἐν ταῖς πλατείαις αὐτῆς, καὶ ἴδετε ἂν εὕρητε ἄνδρα· εἰ ἔστι ποιῶν πίστιν, καὶ ἀγαπῶν ἔλεος, καὶ ἵλεως ἔσομαι αὐτῇ, λέγει Κύριος.\" Ὑπέσχετο δὲ καὶ Σοδόμοις ἀνεῖναι εἰ σχοῖεν πέντε δικαίους. Πενταπόλεως γὰρ οὔσης, καθ' ἑκάστην ἕνα ζητεῖ. Τὸν οὖν τοὺς ἄλλους σῶσαι δυνάμενον ἐκ δικαιοπραγίας, καὶ νῦν ἐκάλεσεν ἀντιλαμβανόμενον. Μηδένα δὲ τοιοῦτον εὑρὼν, ἠμύνατο, φησὶν, αὐτοὺς τῇ δυνάμει. Τοῦτο γὰρ τὸ, βραχίονι. Ἐστηρίσατο δὲ καὶ τῇ ἐλεημοσύνῃ· ἢ κατὰ τοὺς λοιποὺς, ἐπεστηρίσατο. Οὐ γὰρ πάντας ἀπώλεσεν. Ἔσωσε γὰρ τὸ κατάλειμμα τοῖς πατράσιν αὐτῶν ἀψευδῆ τὴν ἐπαγγελίαν τηρῶν.","english":"We turned judgment backward. For it was not, he says, that judgment itself abandoned us, but we abandoned it, as it were turning our backs to it. And these are the voices of those seeking to be shown mercy by Christ, and continually confessing their denial of the truth, and their own false reasonings. But the prophet, taking up the argument again against himself, accuses them, saying that the truth had been squandered and had utterly failed in their ways. But walking in falsehood (which is the same as saying, in darkness), how could they have had straight ways, having turned away from Christ, the light, and from the truth? And the Lord saw, and it did not please him, that there was no judgment—that is, no righteous judgment. And he saw, and there was no man; for he had already said: \"Because I came, and there was no man; I called, and there was none who obeyed.\" For being a lover of mankind, he remits the charges against a whole city for the sake of one man alone. For through Jeremiah he says: \"Run to and fro in the ways of Jerusalem, and seek in her broad places, and see if you can find a man; if there is one who does faith and loves mercy, and I will be merciful to her, says the Lord.\" And he also promised to spare Sodom if they had five righteous men. For since it was the Pentapolis, he seeks one in each. Therefore the one who was able to save the others by righteous action, he also called now as one who takes hold to help. But finding no one such, he says, he defended himself against them by his power. For this is the meaning of \"by his arm.\" And he was also supported by almsgiving; or, according to the others, he established himself. For he did not destroy all. For he saved the remnant, keeping the promise to their fathers unerring.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":694,"ref":"p694","source":"Ἐφ' οἷς αὐτῶν ἅλωσιν τὴν ἐσχάτην σημαίνων, ὥσπερ ὁπλιζόμενον τὸν Θεὸν κατ' αὐτῶν ὑποτίθεται, πρὸς ὃν εἴρηται· \"Σὺ φοβερὸς εἶ, καὶ τίς ἀντιστήσεταί σοι ἀπὸ τῆς ὀργῆς σου;\" Τοιαῦτα δὲ παθόντων, οἱ λοιποὶ τῆς οἰκουμένης, φησὶ, φοβηθήσονται τὴν κατὰ τῶν ἀπειθησάντων βιαίαν ὀργὴν, ἀντὶ δὲ τοῦ, Καὶ ἠμύνατο αὐτοὺς τῷ βραχίονι αὐτοῦ, τινὲς ἐκθέμενοι, Καὶ ἔσωσεν αὐτῷ βραχίων αὐτοῦ, ἐπήγαγον· μηδεμίαν ἰσχὺν ἐχόντων αὐτῶν πρὸς τοὺς ἐχθροὺς διὰ τὰς ἁμαρτίας, ἐν ἰσχύϊ Θεοῦ ἡ νίκη καὶ ἡ σωτηρία παρέσται διὰ Χριστοῦ. Καὶ πάλιν· Ἀντὶ τοῦ, Καὶ τῇ ἐλεημοσύνῃ αὐτοῦ ἐστηρίσατο, καὶ τῇ δικαιοσύνῃ αὐτοῦ ἐπεστηρίσατο, τὸ ῥητὸν εἰπόντες, ἐπήγαγον· Ἡ γὰρ ἐν Κυρίῳ δικαιοσύνη στήριγμα γίνεται τῆς κατὰ τῶν ἀσεβῶν δικαίας κρίσεως. Πρὸς τὴν πολεμικὴν δὲ τοῦ Θεοῦ παρασκευὴν ἔφασαν, ὡς ταύτην ὁ Ἀπόστολος ἡμᾶς τὴν ὅπλισιν ἐνδύσασθαι παραινεῖ. Ἐν Κυρίῳ οὖν τὸ ἀληθὲς τῆς δικαιοσύνης, ἧ ἐστι θώραξ τῆς ἐλπίδος. Ἥ ἐστι περικεφαλαία, ἐν ἡμῖν δὲ μίμησις. Ἕπεται δὲ, φασὶ, καὶ ἡ κριτικὴ οἷον ὅπλισις, κατὰ τῶν θλιβόντων Χριστὸν ἔν τε τῇ κατ' αὐτοῦ, καὶ τῇ κατὰ τῶν ἁγίων ἐπαναστάσει. Ταυτὰ δηλοῦται κἀν τῷ δευτέρῳ ψαλμῷ. Τινὲς δὲ τὴν ὅλην ἄνωθεν οὕτως ἐξηγήσαντο ῥῆσιν· Θεοῦ πολλάκις ἐπαγγειλαμένου βοηθεῖν τῷ λαῷ, καὶ τοὐναντίον αὐτοὺς αἰχμαλωσίᾳ παραδιδόντος, ὡς ἀσθενοῦντος κατεβόων Θεοῦ. Διελέγχων οὖν αὐτοὺς, αἰτίας τὰς αὐτῶν ἁμαρτίας φησὶ, δι' ἃς καὶ ἀνήκοος καὶ ἀδύναμος ἐνομίσθη.","english":"By these things, indicating their final capture, he suggests that God is armed against them, to whom it is said: \"You are fearful, and who will withstand you from your wrath?\" But when they have suffered such things, he says, the rest of the inhabited world will fear the violent wrath against those who disobeyed. And instead of \"And he avenged them with his arm,\" some, setting it out as \"And his arm saved for him,\" added: since they had no strength against their enemies because of their sins, the victory and salvation will be present through Christ in the strength of God. And again: instead of \"And by his mercy he established,\" and \"by his righteousness he established,\" having stated the text, they added: for righteousness in the Lord becomes a support of the just judgment against the impious. And they spoke of God's warlike preparation, as the Apostle exhorts us to put on this armor. In the Lord, then, is the truth of righteousness, which is the breastplate of hope. Which is the helmet, and in us is imitation. And there follows, they say, also the critical, as it were, armament against those who afflict Christ, both in the uprising against him and against the saints. These things are made clear also in the second psalm. But some have expounded the whole passage from above as follows: since God often promised to help the people, and on the contrary handed them over to captivity, they cried out against God as being weak. Refuting them, then, he says the causes were their own sins, on account of which he was considered both disobedient and powerless.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":695,"ref":"p695","source":"Σφάξοντες γὰρ τὰ τέκνα αὐτῶν ἡπατοσκοποῦντο, ὡς τὰς χεῖρας αὐτῶν μεμολύνθαι τῷ αἵματι, καὶ διὰ τῶν χειλῶν ἀσεβεῖν, ἀφ' ὦν ἑαυτοῖς, ὡς ἀπὸ σπερμάτων, πόνους ἐγέννησαν, ματαιοπονοῦντες ἐν αὐτοῖς. Ἃ γὰρ ἐπιθυμήματα συνελέξαντο, ὡς ὠὰ ἀσπίδων ἀτελεσφόρητα, καὶ ἀράχνης ἱστὸς, βλάπτοντα μᾶλλόν ἐστιν, ἤπερ ὠφελῆσαι δυνάμενα. Κἂν εἰς ἔργον δὲ προαχθεῖεν, οὐδὲν ἀπέοικε βασιλίσκου. Δι' οὗ, κατὰ ἀναγωγὴν, ληψόμεθα τὸν διάβολον τὸν τῶν κακῶν χορηγόν. Ἐκ δὲ τῶν κακῶν ἁπάντων ἱμάτιον ἐξύφηναν, ὃ μετὰ τὸν κοινὸν θάνατον οὐκ ἔσται σκέπη τῶν κακῶν αὐτῶν, μέχρι ταφῆς ἰσχυόντων κατὰ τὸ ἐν Ἰὼβ, τὸ, \"Ἕως σοροῦ ἠγρύπνησα.\" Ἐκ δὲτῶν πονηρῶν λογισμῶν ταλαιπωροῦσιν, εἰρήνην οὐκ ἔχοντες. Ὡς γὰρ τὸ κριτικὸν ἀπολέσαντες, βασιλικὴν οὐκ ἦλθον ὁδὸν ἄνω κάτω πλανώμενοι. Οὕτω γὰρ τὴν πονηρίαν μετῄεσαν, ὡς φωτὸς ἐξ αὐτῆς ἀπολαύσοντες, ὃ γέγονε σκότος αὐτοῖς, δηλῶν δὴ τὴν ἐν τῷ παρόντι καὶ μέλλοντι καταληψομένην αὐτοὺς τιμωρίαν. Ὡς καὶ τὴν φωτεινοτάτην αὐτοῖς ἡμέραν σκότος γενέσθαι, ὡς στενάζειν αὐτοὺς μεγάλα ὡς ἄρκτον ἐπὶ τέκνοις, καὶ πυκνὰ ὡς περιστεράν. Εἶτά φησιν, Ἀνεμείναμεν κρίσιν, καὶ οὐκ ἔστι· δηλῶν τοὺς τοῖς ἑαυτῶν ἁμαρτήμασιν ἐγχρονίσαντας, καὶ τῆς ἀντιλήψεως ἀποτυχόντας τῆς θείας. Κρίσιν δὲ λέγει, καθ' ἣν τὰ κρείττω πάντες ἑαυτοῖς ἐπιλέγονται. Ἢ ἀπολιπόντες ἀπώλοντο, ἐπελθόντων","english":"For they were slaying their children and examining livers, so that their hands were defiled with blood, and they were being impious with their lips, from which they begot for themselves labors, as from seeds, toiling in vain in them. For the desires which they gathered together, like the eggs of asps that come to no fulfillment, and like a spider's web, are things that harm rather than being able to profit. And if they should be brought to action, it is in no way unlike a basilisk. Through this, by way of anagogical interpretation, we shall understand the devil, the provider of evils. And from all their evils they wove a garment, which after the common death will not be a covering for their evils, while they have strength until burial, according to what is in Job: \"Until the coffin I have kept watch.\" And from their wicked thoughts they are in misery, not having peace. For as though they had lost the faculty of judgment, they did not come to the royal road, wandering up and down. For thus they pursued wickedness, as though they would enjoy light from it, which has become darkness to them, indicating indeed the punishment that will overtake them in the present and in the future. As also their most luminous day became darkness to them, so that they groan greatly like a bear over her cubs, and frequently like a dove. Then he says, \"We waited for judgment, and it is not,\" indicating those who have lingered in their own sins and have failed of divine assistance. And he calls judgment that by which all choose for themselves the better things. Or, having abandoned them, they perished, when there came upon them","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":696,"ref":"p696","source":"αὐτοῖς τῶν ἐχθρῶν, μὴ βοηθοῦντος Θεοῦ. Διδάσκει γὰρ αὐτοὺς τὰ συμβησόμενα, καὶ πῶς δεήσει μετανοεῖν, ὡς ἂν ἀφέσεως τύχοιεν. Ἐπεὶ καὶ Δαβὶδ πρὸ τῆς οἰκοδομῆς τοῦ ναοῦ, προλέγει καὶ τὴν καθαίρεσιν, καὶ τὴν αὐτοῦ πάλιν ἀνοικοδόμησιν. Πάντα γὰρ μετ' ἀλλήλων γινώσκει Θεός. Εἶτα τῆς ἑαυτῶν ἐν τοῖς πρακτοῖς καὶ λεκτοῖς κακίας κατηγορήσαντες, Ἀπεστήσαμεν, φασὶν, ὀπίσω τὴν κρίσιν, ὡς ὁ Δαβὶδ ἐν τεσσαρακοστῷ ἐνάτῳ φησί· \"Σὺ δὲ ἐμίσησας παιδείαν, καὶ ἐξέβαλες τοὺς λόγους μου εἰς τὰ ὀπίσω.\" Τινὲς δὲ καὶ τό· Ἐκύομεν καὶ ἐμελετήσαμεν ἀπὸ καρδίας, εἰς τοὺς ψευδοπροφήτας εἰρῆσθαί φασιν. Ἐφ' οἷσπερ ὁ Θεὸς ἀγανακτήσας ὀργὴν ἐπήγαγε κατ' αὐτῶν, ἐλέει ταύτην κεράσας. Πᾶσα γὰρ παιδεία Θεοῦ ἐπωφελής. Ἐφ' οἷς, φησὶ, τὸν Θεὸν τὴν ἐκ τῆς μετανοίας πραγματευομένην σωτηρίαν, τοῖς τιμωρουμένοις οἰκειοῦσθαι, ἐνδυόμενον αὐτῶν τὴν δικαιοσύνην, καὶ τὰς δικαιοπραγίας ὥσπερ θωρακιζόμενον, παραμυθούμενος ὡς δυναμένους ἔνδυνα γενέσθαι Θεοῦ δι' ἡμᾶς οἷον ὁπλοφοροῦντος, τὴν ἡμετέραν διορθουμένου δειλίαν, δι' ἣν καὶ τῷ Γιεζεὶ ὁπλοφόροι πεφήνασιν ἄγγελοι, οὕτω κατὰ φύσιν οὐκ ἔχοντες. ιθκαʹ. Καὶ φοβηθήσονται οἱ ἀπὸ δυσμῶν τὸ ὄνομα Κυρίου, καὶ οἱ ἀπ' ἀνατολῶν ἡλίου, τὸ ὄνομα τὸ ἔνδοξον. Ἥξει γὰρ ὡς ποταμὸς βίαιος ἡ ὀργὴ παρὰ Κυρίου, ἥξει μετὰ θυμοῦ, καὶ ἥξει ἕνεκα Σιὼν ὁ ῥυόμενος, καὶ ἀποστρέψει ἀσεβείας ἀπὸ Ἰακὼβ9, κ.τ.λ. Πολέμιον εἰπὼν τοῖς ἐξ Ἰσραὴλ τὸν Θεὸν διὰ τὰς πολλὰς αὐτῶν ἀσεβείας, ἐπὶ τὴν κλῆσιν μέτεισι τῶν ἐθνῶν, καὶ τὴν Χριστοῦ παρουσίαν.","english":"to them from their enemies, since God was not helping. For he teaches them the things that will befall them, and how it will be necessary for them to repent, so that they might obtain forgiveness. Since David too, before the building of the temple, foretells both its destruction and again its rebuilding. For God knows all things together with one another. Then, having accused their own wickedness in deeds and words, they say, We have turned judgment backward, as David says in the forty-ninth psalm: \"But you hated discipline, and you cast my words behind you.\" Some say that the phrase \"We conceived and meditated from the heart\" was spoken against the false prophets. On account of these things God, being angered, brought wrath upon them, mingling it with mercy. For every discipline of God is beneficial. On account of these things, he says, God appropriates to those who are punished the salvation that comes from repentance, clothing himself with their righteousness, and as it were arming himself with their righteous deeds, consoling them as those who are able to become strong with God's strength on our behalf, as it were bearing arms, correcting our cowardice, on account of which also to Gehazi the angels appeared as armed men, though they are not so by nature. 19. And those from the west shall fear the name of the Lord, and those from the rising of the sun, the glorious name. For the wrath from the Lord shall come like a violent river, it shall come with fury, and the one who delivers shall come for the sake of Zion, and he shall turn away impieties from Jacob, etc. Having said that God is hostile to those from Israel because of their many impieties, he passes on to the calling of the Gentiles, and the coming of Christ.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":697,"ref":"p697","source":"Τὸ πᾶν δὲ γένος ἀνθρώπων διὰ τῶν ἀνατολῶν ἐδήλωσεν καὶ δυσμῶν, οἳ φοβηθήσονται τὸν Κύριον. \"Ἀρχὴ γὰρ σοφίας, φόβος Κυρίου.\" Ἧς οὐ μετέλαβεν Ἰσραὴλ, ἀλλ' ἐκεῖνοι, περὶ ὧν ἔλεγεν· \"Ἰδοὺ οὗτοι πόῤῥωθεν ἥξουσι,\" καὶ τὰ ἑξῆς· δι' ὧν ἐδήλου τὰ τέσσαρα κλίματα, ὅσα δὲ φόβος Θεοῦ προξενεῖ δηλοῖ τό· \"Μακάριος ἀνὴρ ὁ φοβούμενος τὸν Κύριον.\" Καὶ τό, \"Οὐκ ἔστιν ὑστέρημα τοῖς φοβουμένοις αὐτόν.\" Καὶ τό, \"Φόβος Κυρίου παιδεία, καὶ σοφία.\" Καὶ τό· Φόβος Κυρίου προστίθησιν ἡμέρας.\" Ὃν οὐκ Ἰουδαίοις δώσειν, ἀλλὰ τοῖς ἔθνεσιν ἐπαγγέλλεται. Καὶ ἐν ἑτέρῳ γὰρ προφήτῃ τοῖς μέν φησιν· \"Οὐκ ἔστι μου θέλημα ἐν ὑμῖν, λέγει Κύριος παντοκράτωρ. Καὶ θυσίας οὐ προσδέξομαι ἐκ τῶν χειρῶν ὑμῶν\". Περὶ δὲ τῶν ἐθνῶν· \"Δι' ὅτι ἀπὸ ἀνατολῶν ἡλίου δεδόξασται τὸ ὄνομά μου, ἐν τοῖς ἔθνεσι.\" Τῆς δὲ τούτων σωτηρίας αἴτιον· Ἥξει γὰρ ὡς ποταμὸς βίαιος καὶ ὀργὴ παρὰ Κυρίου. Ἥξει μετὰ θυμοῦ. Ὀργῆς δὲ καὶ θυμοῦ οὔτε τὸ Ἑβραϊκὸν, οὔτε οἱ λοιποὶ μέμνηνται. Οὐδὲ γὰρ εὔλογον ἐν ἀγαθῶν ἐπαγγελίαις. Ὁ γὰρ Ἀκύλας φησὶν, Ὅτι ἐλεύσεταιὡς ποταμὸς πνεῦμα Κυρίου σύσσημον ἑαυτῷ. Ὁ δὲ Σύμμαχος· Ἥξει ὡς ποταμὸς θλίβων τὸ πνεῦμα Κυρίου. Ἐπείγει καὶ ἥξει. Ὁ δὲ Θεοδοτίων· ἥξει γὰρ ὡς ποταμὸς πολιορκητής. Πνεῦμα Κυρίου ἐσημειώθη ἐν αὐτῷ. Πῶς δὲ ὡς ποταμὸς βίαιος ἥξει τὸ πνεῦμα Κυρίου, ἐδήλωσεν ἐν ταῖς Πράξεσιν, \"Ὅτε συνηγμένων ἐπὶ τὸ αὐτὸ ἐγένετο ἄφνω ἐκ τοῦ οὐρανοῦ ἦχος, ὥσπερ φερομένης πνοῆς βιαίας,\" καὶ τὰ ἐπὶ τούτοις. Ὧν τέλος, καὶ τὸ, \"Ἐπληρώθησαν ἅπαντες Πνεύματος ἁγίου.\" Ἀλλὰ καὶ σημεῖον, φησὶν, ἑαυτῷ.","english":"But he indicated the whole race of mankind through the east and the west, who will fear the Lord. \"For the beginning of wisdom is the fear of the Lord.\" Which Israel did not partake of, but those concerning whom he said: \"Behold, these shall come from far away,\" and the things that follow; through which he indicated the four regions. And how many things the fear of God brings about, he shows by: \"Blessed is the man who fears the Lord.\" And: \"There is no want to those who fear him.\" And: \"The fear of the Lord is instruction, and wisdom.\" And: \"The fear of the Lord adds days.\" Which he promises to give not to the Jews, but to the nations. For also in another prophet he says to them: \"I have no pleasure in you, says the Lord Almighty. And I will not accept sacrifices from your hands.\" But concerning the nations: \"Because my name has been glorified among the nations from the rising of the sun.\" And the cause of their salvation: For he will come as a violent river, and wrath from the Lord. He will come with fury. But of wrath and fury neither the Hebrew nor the rest have made mention. For neither is it reasonable in the promises of good things. For Aquila says, \"Because the Spirit of the Lord will come as a river, a sign to himself.\" But Symmachus: \"The Spirit of the Lord will come as a river pressing on. It hastens and will come.\" But Theodotion: \"For he will come as a river besieging. The Spirit of the Lord was marked in him.\" But how the Spirit of the Lord will come as a violent river, he indicated in the Acts, \"When they were gathered together in the same place, suddenly there came from heaven a sound as of a violent wind being borne,\" and the things that follow. Of which the end is also, \"They were all filled with the Holy Spirit.\" But also a sign, he says, to himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":698,"ref":"p698","source":"Τοῦτο γὰρ τῆς ἰδίας ἀναλήψεως ἔθετο σημεῖον λέγων· \"Ἐὰν μὴ ἀπέλθω, ὁ Παράκλητος οὐκ ἔρχεται.\" Καὶ πάλιν· Ὅτ' ἂν ἀπέλθω, ἀποστελῶ ὑμῖν τὸ Πνεῦμα τῆς ἀληθείας.\" Ἀντὶ δὲ τοῦ· Ἥξει ἕνεκεν Σιὼν ὁ ῥυόμενος, Ἀκύλας, Καὶ ἐλεύσεται τῇ Σιὼν ἀγχιστεύων, φησίν. Ὁ δὲ Σύμμαχος· Καὶ ἥξει τῇ Σιὼν ἀγχιστεύων. Ἔλεγε γὰρ ὁ Σωτήρ· \"Οὐκ ἦλθον, εἰ μὴ εἰς τὰ ἀπολωλότα πρόβατα οἴκου Ἰσραήλ.\" Καὶ Παῦλος δέ φησι· \"Λέγω γὰρ Χριστὸν διάκονον γεγενῆσθαι περιτομῆς ὑπὲρ ἀληθείας Θεοῦ, εἰς τὸ βεβαιῶσαι τὰς ἐπαγγελίας τῶν πατέρων, τὰ δὲ ἔθνη ὑπὲρ ἐλέους δοξάσαι τὸν Θεόν.\" Φασὶ δέ τινες· Ὥσπερ ἀνωτέρω μνησθεὶς τῆς κατὰ τῶν Ἰουδαίων ὀργῆς, ἐμνήσθη καὶ τῆς ἐν ὑστέροις ἐλεημοσύνης εἰπὼν, \"Καὶ τῇ ἐλεημοσύνῃ ᾗ ἐστηρίσατο·\" οὕτω καὶ νῦν ὀργὴν εἰπὼν, καὶ θυμὸν, τὴν διὰ Χριστοῦ σωτηρίαν ἐπήνεγκεν εἰπών· Καὶ ἥξει ἕνεκεν Σιὼν ὁ ῥυόμενος, ἐξ ἁμαρτιῶν δηλονότι, θανάτου τε, καὶ φθορᾶς, καὶ δαιμόνων ὠμότητος.\n\nΣιὼν δὲ πάλιν, τὸ θεοσεβὲς τῆς Ἐκκλησίας πολίτευμα. Ἀντὶ δὲ τοῦ, [Καὶ] ἀποστρέψει ἀσεβείας ἀπὸ Ἰακὼβ, ὁ Σύμμαχος· Καὶ τοῖς ἀποστρέψασιν ἀσέβειαν ἐν Ἰακώβ. Ὁ δὲ Ἀκύλας·Καὶ τοῖς ἀποστρέψασιν ἀθεσίαν ἐν Ἰακώβ. Τούτοις γὰρ ἥξει, καὶ τούτους ῥύσεται. Ἑαυτοὺς δὲ μὴ ἐπιστρέφοντες αἰτιάσονται. Καὶ αὕτη, φησὶν, αὐτοῖς ἡ παρ' ἐμοῦ διαθήκη. Τίς δὲ αὕτης; Τὸ πνεῦμα τὸ ἐμὸν, ὅ ἐστιν ἐπὶ σοὶ, ὃ διδοὺς τοῖς μαθηταῖς ἔλεγε· \"Λάβετε Πνεῦμα ἅγιον.","english":"For he set this as the sign of his own departure, saying: \"If I do not go away, the Paraclete will not come.\" And again: \"When I go away, I will send you the Spirit of truth.\" But in place of \"He will come for Zion's sake, the one who delivers,\" Aquila says, \"And he will come to Zion, the near kinsman.\" And Symmachus: \"And he will come to Zion, the near kinsman.\" For the Savior said: \"I did not come except to the lost sheep of the house of Israel.\" And Paul also says: \"For I say that Christ has become a servant of the circumcision for the truth of God, to confirm the promises of the fathers, and that the Gentiles might glorify God for his mercy.\" But some say: Just as above, having mentioned the wrath against the Jews, he also mentioned the mercy in later times, saying, \"And by the mercy which he established,\" so too now, having spoken of wrath and fury, he brought in the salvation through Christ, saying: \"And he will come for Zion's sake, the one who delivers\"—from sins, clearly, and from death, and from corruption, and from the cruelty of demons.\n\nAnd Zion again is the God-fearing commonwealth of the Church. But in place of \"[And] he will turn away ungodliness from Jacob,\" Symmachus says: \"And to those who turn away ungodliness in Jacob.\" And Aquila: \"And to those who turn away faithlessness in Jacob.\" For to these he will come, and these he will deliver. But those who do not turn themselves back will have themselves to blame. And this, he says, is the covenant from me to them. And what is this? The Spirit that is mine, which is upon you, which when giving to the disciples he said: \"Receive the Holy Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":699,"ref":"p699","source":"Ἐάν τινος ἀφῆτε τὰς ἁμαρτίας, ἀφίεται αὐτῷ.\" Τοῦτο τοίνυν ἡ Καινὴ Διαθήκη, καὶ τοῦ μυστηρίου τὸ κεφάλαιον, ὅπερ ἐστὶν ἐν σοὶ τῷ ἀγχιστεῖ, καὶ ῥυομένων, ὃν ἐκ τῆς ῥίζης ἔφασκεν Ἰεσσαὶ, ἐπαναπαύεσθαι λέγων ἐπ' αὐτὸν Πνεῦμα τοῦ Θεοῦ. Οὗ δὴ μετέδωκε τοῖς μαθηταῖς, ὡς ἂν καὶ αὐτοὶ μεταδοῖεν ἀξίους. Τὰ δὲ ῥήματα, ἃ λελάληκεν ὁ Χριστὸς, διαθήκη μου, φησὶν, ἐστὶ, καὶ μένει εἰς τὸν αἰῶνα. Καὶ ὁ Σωτὴρ δὲ ἔλεγεν· \"Ὁ οὐρανὸς, καὶ ἡ γῆ παρελεύσεται· οἱ δὲ λόγοι μου οὐ μὴ παρέλθωσι.\" Σαφεστάτη τοίνυν τῆς λυτρώσεως ἀπόδειξις, τὸ ἐν μεθέξει γενέσθαι Πνεύματος ἁγίου, δι' οὗ καὶ τὸ τῆς υἱοθεσίας φέρεται καύχημα, καὶ τὸ λαβεῖν, φασί τινες, ἐν γλώττῃ τὸ ῥῆμα τῆς πίστεως, Παύλου λέγοντος· \"Ἐγγύς σου τὸ ῥῆμά ἐστιν. Ἐν τῷ στόματί σου, καὶ ἐν τῇ καρδίᾳ σου.\" Ἐλάβομεν γὰρ τὸ ῥῆμα τῆς πίστεως, τὴν σωτήριον ὁμολογίαν δικαιοσύνης πρόξενον. Δικαιοῖ γὰρ οὕτω τὸν ἀσεβῆ Χριστὸς ὁ πάλαι βοῶν· \"Ἀπήλειψα ὡς νεφέλην τὰς ἀνομίας σου.\" Ὅπερ ὂν ἐν ἡμῖν ἀεὶ, καὶ τοῖς μεθ' ἡμᾶς παραπέμπεται σῶζον ἀεὶ τοὺς πιστεύοντας. Τινὲς δὲ οὕτως τὸ πᾶν ἐξηγήσαντο· Θεὸς διαθήκην θέμενος πρὸς Ἀβραὰμ, ἡνίκα τὰς θυσίας ἐπὶ ταῖς ἐπαγγελίαις πεποίηται· καὶ διὰ Μωσέως δὲ καθ' ὅμοιον τρόπον νομοθετήσας· καὶ νῦν διὰ τοῦ προφήτου διατίθεσθαι φάσκει διὰ τῶν λαλουμένων πρὸς τὸν λαὸν, ἃ τὴν ἰσχὺν ἕξει οὐ μόνον ἐπὶ τῶν παρόντων, ἀλλὰ καὶ τῶν ἐσομένων, εἰ θέλοιεν διὰ μετανοίας ἀπαλείφειν τὰς ἑαυτῶν ἁμαρτίας. Οὕτω γὰρ Θεὸς τὰς ἐπαγγελίας πληροῖ, μετανοοῦσιν οὐκ ἀναξίοις διδούς. ΚΕΦΑΛ. Ξʹ. ακβʹ. Φωτίζου, φωτίζου, Ἱερουσαλήμ.","english":"If you forgive anyone's sins, they are forgiven him.\" This, then, is the New Covenant, and the chief point of the mystery, which is in you, the near kinsman, and of those who are rescued, whom he said was from the root of Jesse, saying that the Spirit of God rests upon him. This indeed he imparted to the disciples, so that they too might impart it to those who are worthy. But the words which Christ has spoken, he says, are my covenant, and it remains forever. And the Savior also said: \"Heaven and earth will pass away, but my words will certainly not pass away.\" Therefore the clearest proof of redemption is to have a share in the Holy Spirit, through whom both the boast of adoption as sons is borne, and, as some say, the receiving in the tongue of the word of faith, since Paul says: \"The word is near you, in your mouth and in your heart.\" For we have received the word of faith, the saving confession that procures righteousness. For in this way Christ justifies the ungodly, he who long ago cried out: \"I have blotted out your lawless deeds like a cloud.\" This, being always in us, is also passed on to those after us, always saving those who believe. But some have explained the whole matter thus: God made a covenant with Abraham, when he had made the sacrifices upon the promises; and through Moses in like manner he gave law; and now through the prophet he says he makes a covenant through the words spoken to the people, which will have force not only for those present but also for those to come, if they wish through repentance to blot out their own sins. For in this way God fulfills the promises, giving to those who repent, not to the unworthy. CHAPTER 60. 22. Be enlightened, be enlightened, O Jerusalem.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":700,"ref":"p700","source":"Ἥκει γάρ σου τὸ φῶς, καὶ ἡ δόξα Κυρίου ἐπὶ σὲ ἀνατέταλκεν. Ἰδοὺ σκότος καλύψει γῆν, καὶ γνόφος ἐπ' ἔθνη. Ἐπὶ δὲ σὲ φανήσεται Κύριος, καὶ ἡ δόξα αὐτοῦ ἐπὶ σὲ ὀφθήσεται. Καὶ πορεύσονται βασιλεῖς τῷ φωτί σου, καὶ ἔθνη τῇ λαμπρότητί σου. Ἆρον κύκλῳ τοὺς ὀφθαλμούς σου, καὶ ἴδε συνηγμένα τὰ τέκνα σου. Ἰδοὺ ἥκασι πάντες οἱ υἱοί σου μακρόθεν, καὶ αἱ θυγατέρες σου ἐπ' ὤμων ἀρθήσονται. Τότε ὄψῃ, καὶ φοβηθήσῃ, καὶ ἐκστήσῃ τῇ καρδίᾳ, ὅτι μεταβαλεῖ εἰς σὲ πλοῦτος θαλάσσης, καὶ ἐθνῶν, καὶ λαῶν9, κ.τ.λ. Χριστοῦ παρουσίαν εὐαγγελισάμενος, πρώτους βούλεται μεταλαβεῖν αὐτῆς τοὺς ἐξ Ἰσραὴλ, κατὰ τό· \"Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ.\" Ὃ καὶ τοῖς μαθηταῖς παρήγγελλεν, ἀπαγορεύσας αὐτοῖς εἰς ὁδὸν ἐθνῶν μὴ πορεύεσθαι, μηδὲ εἰς πόλιν Σαμαρειτῶν. Οἳ καὶ ἔλεγον· \"Ὑμῖν ἦν πρῶτον ἀναγκαῖον κηρυχθῆναι τὸν λόγον.\" Χριστὸς δὲ ἦν τὸ φῶς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωὴ, καὶ τὸ φῶς, τὸ φωτίζον πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον· ἐξ οὗ τὴν Ἱερουσαλὴμ, δηλονότι τοὺς ταύτης οἰκήτορας, φωτισθῆναι προτρέπεται, αὐτῆς τε εἶναί φησι προηγουμένως τὸ φῶς, διά τε τὴν ἐπαγγελίαν τῶν πατέρων, καὶ τὸ τὰ περὶ Χριστοῦ ταύτῃ παρὰ τῶν προφητῶν κεκηρύχθαι. Διὰ τοῦτο γὰρ οὐχ ἁπλῶς φῶς εἶπεν, ἀλλὰ τὸ φῶς ἀναφορικῶς, οὗπερ εἰ μετέσχε, διέμεινεν ἂν ἐν εἰρήνῃ μέχρι παντὸς, κατὰ τό· \"Εἰ ἔγνως καὶ σὺ τὰ πρὸς εἰρήνην.\" Αὐτῆς δὲ μὴ δεξαμένης, ἐπιφέρει· \"Νῦν δὲ ἥξουσιν ἡμέραι ἐπὶ σὲ,\" καὶ τὰ ἐφεξῆς. Πασῶν τε τῶν νῦν λεγομένων ἐξέπεσεν ἐπαγγελιῶν, αἳ τάχα ἂν αὐτῇ ἐγένοντο καὶ σωματικῶς.","english":"For your light has come, and the glory of the Lord has risen upon you. Behold, darkness shall cover the earth, and thick darkness the nations. But upon you the Lord shall appear, and his glory shall be seen upon you. And kings shall walk by your light, and nations by your brightness. Lift up your eyes round about, and see your children gathered together. Behold, all your sons have come from afar, and your daughters shall be carried on shoulders. Then you shall see, and fear, and be astonished in your heart, because the wealth of the sea, and of nations, and of peoples shall be turned over to you, and so on. Having announced the coming of Christ, he wills that those from Israel be the first to partake of it, according to the saying: \"I was not sent except to the lost sheep of the house of Israel.\" This he also commanded the disciples, forbidding them to go in the way of the nations, nor into a city of the Samaritans. They also said: \"It was necessary that the word be proclaimed to you first.\" But Christ was the light, and the truth, and the life, and the light that enlightens every man coming into the world; from which he urges that Jerusalem, that is, its inhabitants, be enlightened, and he says that the light is pre-eminently hers, both because of the promise to the fathers and because the things concerning Christ had been proclaimed to her by the prophets. For this reason he did not say simply \"a light,\" but \"the light\" with reference to it, of which if she had partaken, she would have remained in peace forever, according to the saying: \"If you too had known the things that make for peace.\" But since she did not receive it, he adds: \"But now days shall come upon you,\" and the things that follow. And she has fallen from all the promises now spoken, which perhaps would have come to her even bodily.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":701,"ref":"p701","source":"Ἅμα τε γὰρ τοῦ φωτὸς, καὶ τούτων ἐστέρηντο. Τὸ δὲ Ἱερουσαλὴμ οὐ κεῖται παρὰ τοῖς ἄλλοις. Ἀλλ' ὁ μὲν Ἀκύλας Ἀνάστηθι, φωτίζου, φησὶν, ὅτι ἦλθεν φῶς σου. Καὶ Σύμμαχος ὁμοίως, καὶ τὸ Ἑβραϊκὸν, ὡς εἶναι τὸν λόγον πρὸς τοὺς δεδεγμένους τὸν εἰρημένον λυτρωτὴν, ἢ ἀγχιστέα, οὓς ἔλεγεν ἐξ ἀνατολῶν καὶ δυσμῶν τοὔνομα Κυρίου φοβηθήσεσθαι. Τὸ οὖν θεοσεβὲς τοῦτο πολίτευμα, πόλις καλεῖται Θεοῦ, καὶ Ἱερουσαλήμ. Παρ' αὐτῇ γὰρ\n\nπρώτῃ συνίστατο προφητῶν τε καὶ θεοσεβῶν ἀνθρώπων χορός. Οἳ δὴ τὴν παρουσίαν ἀεὶ προσδοκῶντες Χριστοῦ, τὸν βίον κατέστρεφον διακείμενοι, ὡς καὶ μέχρι θανάτου καταβήσεται διὰ τὴν αὐτῶν ἐλευθερίαν. Ὅθεν ὡς ἐν σκότῳ καθημένοις τοῦ φωτὸς Χριστοῦ τὴν παρουσίαν εὐαγγελίζεται, ὡς πρὸς τῇ πρώτῃ παρουσίᾳ, καὶ τῇ δευτέρᾳ τὸν λόγον ἁρμόττειν, περὶ ἧς ἔλεγεν ὁ Σωτήρ· \"Καὶ ὄψονται τὸν Υἱὸν τοῦ ἀνθρώπου ἐρχόμενον ἐπὶ τῶν νεφελῶν τοῦ οὐρανοῦ,\" καὶ τὰ ἑξῆς· ἐν οἷς τοὺς ἀγγέλους συνάξειν λέγει πανταχόθεν τοὺς ἐκλεκτούς. Καὶ πάλιν· \"Ὅταν δὲ ἔλθῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ αὑτοῦ.\" Εἶτα περὶ διακρίσεως εὐσεβῶν τε λέγει, καὶ ἀσεβῶν, ὡς προβάτων καὶ ἐρίφων, τῶν μὲν παραδιδομένων πυρὶ, τῶν δὲ ἀνακαλουμένων εἰς τὸν νέον αἰῶνα, καθ' ὃν οὐκ ἔσονται φωστῆρες σωματικοὶ, Χριστοῦ τοῦ τῆς δικαιοσύνης Ἡλίου πρὸς φωτισμὸν ἐπαρκοῦντος· ὅτε, κατὰ τὸν ἱερώτατον Παῦλον, \"Οἱ νεκροὶ ἐν Χριστῷ ἀναστήσονται πρῶτοι, οἱ δὲ περιλειπόμενοι ἐν νεφέλαις ἀπαντῶντες ἔσονται σὺν Χριστῷ.\" Τοῖς οὖν τοιούτοις τότε προσφωνῶν ὁ λόγος ἐρεῖ· Φωτίζου, Ἱερουσαλήμ· ἢ κατὰ τοὺς ἄλλους· Ἀνάστηθι, φωτίσθητι.","english":"For at the same time they were deprived of the light and of these things. But \"Jerusalem\" is not found in the others. Rather, Aquila says, \"Arise, be enlightened, for your light has come.\" And Symmachus likewise, and the Hebrew, so that the word is addressed to those who had received the redeemer or kinsman just mentioned, of whom he said that they would fear the name of the Lord from the east and the west. This godly commonwealth, then, is called the city of God, and Jerusalem. For with it first\n\nthe choir of prophets and godly men was established. They, always awaiting the coming of Christ, ended their life in a disposition such that he would even descend to death for their freedom. Therefore, as to those sitting in darkness, he proclaims the good news of the coming of Christ's light, so that the word fits both the first coming and the second, concerning which the Savior said: \"And they will see the Son of man coming on the clouds of heaven,\" and what follows; in which he says that he will gather the elect from everywhere by his angels. And again: \"But when the Son of man comes in his own glory.\" Then he speaks about the separation of the godly and the ungodly, as of sheep and goats, the one being handed over to fire, the other being called back into the new age, in which there will be no bodily luminaries, since Christ, the Sun of righteousness, suffices for illumination; when, according to the most holy Paul, \"the dead in Christ will rise first, and those who remain, meeting him in the clouds, will be with Christ.\" To such, then, the word will then say: \"Be enlightened, Jerusalem\"; or according to the others: \"Arise, be enlightened.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":702,"ref":"p702","source":"Καὶ ὅρα εἰ μὴ σαφῶς διὰ τοῦ ἀνάστηθι, τὴν ἐκ νεκρῶν ἀνάστασιν ἔδειξεν, ἣν ποιήσει τὸ φῶς ἀκτῖσιν ἰδίαις ἀναζωπυροῦν τοὺς νεκροὺς, οἳ καὶ ἀναστάντες ὄψονται τὴν δόξαν αὐτοῦ. Διὸ νῦν ἐπάγει· Καὶ ἡ δόξα Κυρίου ἐπὶ σὲ ἀνατέταλκεν· δηλαδὴ τὴν νέαν τοῦ Θεοῦ πόλιν, ἣν φωτίζει μόνην Χριστός. Τοῖς γὰρ ἀσεβέσι σκότος ἀπόκειται, ὃ δηλῶν φησιν· Ἰδοὺ σκότος καλύψει τὴν γῆν, καὶ γνόφος ἐπ' ἔθνη. Ἐπὶ δὲ σὲ ἀνατελεῖ Κύριος, κατὰ τοὺς λοιπούς. Δεῖ γὰρ πρῶτον φωτὸς ἀνατολῆς τοῖς μέλλουσι θεωροῖς γενέσθαι τῆς τοῦ Μονογενοῦς τοῦ Θεοῦ δόξης, ὃς δόξα λέγεται τοῦ Πατέρος. Ἐν αὐτῷ γὰρ, καὶ δι' αὐτοῦ, καὶ σὺν αὐτῷ δοξάζεται. Ὁρῶντες γὰρ τὸν Υἱὸν, ὁρῶμεν τὴν μεγαλειότητα, καὶ δόξαν τοῦ Πατέρος, ὅς γέ φησι· \"Πάτερ, δόξασόν σου τὸν Υἱὸν, ἵνα καὶ ὁ Υἱός σου δοξάσῃ σε.\" Τὸ δέ· Ἰδοὺ σκότος καὶ γνόφος καλύψει γῆν ἐπ' ἔθνη· ἐπὶ δὲ σὲ φανήσεται Κύριος· ἐπὶ τῆς πρώτης ἐκλαβόντες παρουσίας τινὲς, οὐχ ὡς μελλόντων φασὶ τῶν ἐθνῶν σκοτισθήσεσθαι, τῷ κόσμῳ λάμψαντος τοῦ Χριστοῦ. Πεφώτισται γάρ. Ἀλλ' ὁ μέλλων ἐνταῦθα χρόνος τὸν ἐνεστῶτα δηλοῖ, τοῦτ' ἔστι καλύπτει. Χριστοῦ γὰρ πρώτοις τοῖς ἐξ Ἰσραὴλ ἐπιλάμψαντος, ἔτι τὰ ἔθνη σκότῳ κεκράτητο, πρὶν ἐπ' αὐτὰ μεταστῆναι τὴν χάριν. Τότε γὰρ Ἰουδαίοις τὴν οἰκείαν θαυματουργῶν ἐπεδείκνυτο δόξαν. Τινὲς δὲ τὸ, γνόφος ἐπ' ἔθνη, φασὶν ὅτε πάσχουσιν οἱ ἐχθροὶ τὰ δίκαια. Πορεύσονται δὲ, φησὶ, βασιλεῖς τῷ φωτί σου, καὶ ἔθνη τῇ λαμπρότητί σου, τὴν κλῆσιν δηλῶν τῶν ἐθνῶν ἐκ τῆς ἐκείνων ἀπειθείας γεγενημένην. Δύο δὲ νοήσομεν τάγματα σωζομένων·","english":"And see whether by \"arise\" he does not clearly indicate the resurrection from the dead, which the light will accomplish, rekindling the dead by its own rays—those who, having risen, will behold his glory. Therefore he now adds: \"And the glory of the Lord has risen upon you\"—evidently the new city of God, which Christ alone enlightens. For for the impious darkness is reserved, declaring which he says: \"Behold, darkness shall cover the earth, and gloom upon the nations. But upon you the Lord shall rise,\" according to the rest. For it is necessary first that those who are to become spectators of the glory of the Only-begotten of God receive the rising of light—he who is called the glory of the Father. For in him, and through him, and with him is the Father glorified. For seeing the Son, we see the majesty and glory of the Father, who indeed says: \"Father, glorify your Son, that your Son also may glorify you.\" But the phrase \"Behold, darkness and gloom shall cover the earth upon the nations; but upon you the Lord shall appear\"—some, taking it of the first coming, say that the nations are not about to be darkened, since Christ shone upon the world. For it has been enlightened. But the future tense here indicates the present, that is, \"covers.\" For when Christ first shone upon those from Israel, the nations were still held in darkness, before grace passed over to them. For then, working wonders among the Jews, he displayed his own glory. But some say the phrase \"gloom upon the nations\" refers to when enemies suffer just penalties. \"Kings shall walk,\" he says, \"by your light, and nations by your brightness,\" indicating the calling of the nations, which came about from their disobedience. And we shall understand two orders of the saved:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":703,"ref":"p703","source":"τῶν τε παρ' Ἰουδαίοις θεοφιλῶν, οἳ διὰ πίστεως τελειωθέντες οὐκ ἐκομίσαντο τὰς ἐπαγγελίας, τοῦ Θεοῦ κρεῖττόν τι περὶ ἡμῶν προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν· οἳ καὶ τοῖς τοῦ θανάτου χωρίοις ἐνδιέτριβον τὴν παρουσίαν Χριστοῦ περιμένοντες. Διὸ πέμψας Ἰωάννης ἠρώτα· \"Σὺ εἶ ὁ ἐρχόμενος, ἢ ἕτερον προσδοκῶμεν;\" οὓς εὐαγγελιζόμενος τὴν εἰς αὐτοὺς τοῦ Χριστοῦ κάθοδον, φησίν· Ἀνάστηθι, φωτίσθητι. Ἦλθεν γὰρ τὸ φῶς σου, τοῦτ' ἔστιν, ὃ προσεδόκας. Τούτων οὖν τὸ πρῶτον τάγμα. Δεύτερον δὲ, τὸ τῆς ἐξ ἐθνῶν Ἐκκλησίας, ὃ δὴ συνῆψεν ὁ Παῦλος τῷ πρώτῳ λέγων· \"Ἄρ' οὖν οὐκ ἔτι ἔστε ξένοι καὶ πάροικοι, ἀλλὰ συμπολῖται τῶν ἁγίων,\" καὶ τὰ ἐπὶ τούτοις. Ἐν οἷς ἔστιν \"εἶναι τὰ ἔθνη συγκληρονόμα, καὶ σύσσωμα, καὶ συμμέτοχα τῆς ἐπαγγελίας ἐν Χριστῷ.\" Εἰκότως οὖν εὐαγγελισάμενος νῦν τῷ πρώτῳ τάγματι ἐπήνεγκε· Καὶ πορεύσονται ἔθνη τῷ φωτί σου, δεικνὺς κοινὸν ἀμφοτέροις τὸ φῶς τοῖς πρὸ τῆς παρουσίας, καὶ ὕστερον, καὶ τὴν λαμπρότητα, ἣν ἡ ῥύπου παντὸς ἀπόσμηξις ἀπεργάζεται. Ταύτῃ γὰρ καὶ οἱ τῶν ἐθνῶν χρήσονται βασιλεῖς, καθαιρόμενοι τῇ τῶν θείων μυστηρίων δυνάμει, ὃ δὴ καθ' ἡμᾶς διὰ τῶν ἔργων ὁρᾶται. Εἶτα ἐπειδὴ ἐθνῶν ἐμνημόνευσε, καὶ βασιλέων ἐθνῶν, ἀκολούθως τὴν προτέραν τοῦ Θεοῦ πόλιν διδάσκει πάντας τοὺς ἐξ ἐθνῶν","english":"of the God-beloved among the Jews, who, having been perfected through faith, did not receive the promises, since God had foreseen something better concerning us, so that they should not be perfected without us; and they were also dwelling in the places of death, awaiting the coming of Christ. Therefore John, having sent, was asking: \"Are you the one who is coming, or should we expect another?\" Proclaiming to them the good news of Christ's descent to them, he says: Arise, be enlightened. For your light has come—that is, the one you were expecting. This, then, is the first order. The second is that of the Church from the Gentiles, which Paul joined to the first, saying: \"So then you are no longer strangers and sojourners, but fellow citizens of the saints,\" and the things that follow. Among these is \"that the Gentiles are to be co-heirs, and of the same body, and partakers of the promise in Christ.\" With good reason, then, having proclaimed the good news now to the first order, he added: And nations shall walk by your light, showing that the light is common to both—to those before the coming and those after—and the brightness which the cleansing away of all filth produces. For the kings of the nations will also enjoy this, being purified by the power of the divine mysteries, which is indeed seen among us through the works. Then, since he mentioned nations, and kings of nations, he accordingly teaches the former city of God to all those from the nations","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":704,"ref":"p704","source":"προσιόντας τῷ θεοσεβεῖ πολιτεύματι οἰκεῖα τέκνα ἡγεῖσθαι λέγων· Ἴδε συνηγμένα τὰ τέκνα σου, οὓς καί φησιν ἐπ' ὤμων ἀρθήσεσθαι. Διὸ πάντες οἱ ἐξ ἐθνῶν πεπιστευκότες ἐπαγγελίαν εἰλήφασιν εἰς κόλπους Ἀβραὰμ ἀναπαύσασθαι. Καὶ πολλαχοῦ δὲ θυγάτηρ Ἱερουσαλὴμ, καὶ Σιὼν, ἡ ἐξ ἐθνῶν Ἐκκλησία χρηματίζει, ὡς ἐν τῷ, \"Χαῖρε σφόδρα, θυγάτηρ Σιών. Κήρυσσε, θυγάτηρ Ἱερουσαλήμ. Ἰδοὺ ἔρχομαι, καὶ κατασκηνώσω ἐν μέσῳ σου, λέγει Κύριος, καὶ πορεύσονται ἕθνη πολλὰ ἐπὶ τὸν Κύριον.\" Τὸ δὲ πόῤῥωθεν ἥκειν, παρίστησιν ὡς ᾗ μὲν πόῤῥω που τῆς βασιλείας τοῦ Ἰσραὴλ, καὶ ξένοι τῶν διαθηκῶν τῆς ἐπαγγελίας. \"Ἀλλ' ὑμεῖς, φησὶν, οἵ ποτε μακρὰν ὄντες, ἐγγὺς ἐγενήθητε.\" Ὡς γὰρ ὁ Παῦλός φησιν· \"Οὐ πάντες οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραήλ· ἀλλὰ τὰ τέκνα τῆς ἐπαγγελίας λογίζεται εἰς σπέρμα.\" Καὶ πρὸς Ἀβραὰμ δὲ ἐῤῥέθη· Πατέρα πολλῶν ἐθνῶν τέθεικά σε. Πρὸς ἅ τις προφήτης φησί· \"Μνήσθητε, οἱ μακρὰν τοῦ Κυρίου, καὶ Ἱερουσαλὴμ ἀναβήτω ἐπὶ τὴν καρδίαν ὑμῶν.\" Ἃ δὴ καὶ πεισθέντα, κατὰ τὸν Ἡσαΐαν, φασί· \"Δεῦτε, ἀναβῶμεν εἰς τὸ ὄρος τοῦ Κυρίου, καὶ εἰς τὸν οἶκον τοῦ Θεοῦ Ἰακὼβ, καὶ ἀναγγελεῖ τὴν ὁδὸν αὐτοῦ, καὶ πορευσόμεθα ἐν αὐτῇ.\" Ἀλλ', ἰδοὺ ἥκασι, φησὶ, τοῦτ' ἔστιν, οὐκ εἰς μακρὰν ἡ κλῆσις αὐτῶν. Δραμοῦνται γὰρ ὥσπερ κατὰ πόδα τῶν εὐαγγελικῶν κηρυγμάτων, δίχα πόνου παντός. Ἐπ' ὤμων γὰρ ἀρθήσονται, οἷα δὴ βρέφη ταῖς τῶν μυσταγωγῶν παιδαγωγίαις χειραγωγούμενοι. Γάλα γὰρ ποτίζονται κατ' ἀρχὰς, κατὰ βραχὺ πρὸς μέτρον ἡλικίας ἀναβαίνοντες τέλειον ὅσοι τῆς διὰ Πνεύματος ἀναγεννήσεως ἔτυχον.","english":"saying that those who approach the God-beloved way of life are to be regarded as his own children: \"Behold, your children are gathered together,\" whom he also says will be carried on shoulders. Therefore all who have believed from among the Gentiles have received the promise to rest in the bosom of Abraham. And in many places daughter of Jerusalem, and Zion, designates the Church from the Gentiles, as in, \"Rejoice greatly, daughter Zion. Proclaim, daughter Jerusalem. Behold, I am coming, and I will dwell in your midst, says the Lord, and many nations will come to the Lord.\" And the fact of coming from afar shows that they were once far from the kingdom of Israel, and strangers to the covenants of the promise. \"But you,\" he says, \"who once were far off have become near.\" For as Paul says: \"Not all who are of Israel are Israel; but the children of the promise are reckoned as seed.\" And it was said to Abraham: \"I have made you a father of many nations.\" Concerning which a certain prophet says: \"Remember, you who are far from the Lord, and let Jerusalem rise upon your heart.\" And these, having been persuaded, according to Isaiah, say: \"Come, let us go up to the mountain of the Lord, and to the house of the God of Jacob, and he will declare his way, and we will walk in it.\" But, behold, they have come, he says, that is, their calling is not far off. For they will run as it were at the very feet of the gospel proclamations, without any toil. For they will be carried on shoulders, as infants indeed, being led by the hand through the instruction of the mystagogues. For they are given milk to drink at the beginning, ascending little by little to the full measure of stature, as many as have obtained the regeneration through the Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":705,"ref":"p705","source":"Τοιγαροῦν ὁ Παῦλος \"Ὡς ἄν τις τροφὸς θάλπῃ τὰ ἑαυτῆς τέκνα,\" φησίν. Ἐφ' οἷς λέγει· Τότε ὄψει, καὶ χαρήσῃ. Καὶ πῶς οὐ μέλλει μήτηρ περὶ τέκνοις σωζομένοις εὐφραίνεσθαι; Τὸ δὲ φοβηθήσῃ, παρὰ μὲν τοῖς λοιποῖς οὐκ ἐμφέρεται. Σημαίνει δὲ τὸ ἐκστήσῃ, καὶ θαυμάσεις. Κατὰ τὸν Ἀββακοὺμ εἰπόντα· \"Κύριε, εἰσακήκοα τὴν ἀκοήν σου, καὶ ἐφοβήθην.\" Τίς δὲ τοῦ θαυμάζειν ἡ πρόφασις; Μεταβαλεῖ γὰρ εἰς σὲ πλοῦτος θαλάσσης. Ὁ δὲ Σύμμαχος· Ὅταν ἐπιστραφῇ ἐπὶ σὲ τὸ πλῆθος τῆς θαλάσσης, καὶ ἡ δύναμις τῶν ἐθνῶν. Ὁ δὲ λόγος τὴν πολυπληθίαν τῶν σωζομένων, πλούτῳ καὶ πλήθει θαλάσσης ἀπείκασεν. Δυνάμεις δὲ ἐθνῶν ἢ οἱ ἐν αὐτοῖς δυνατοὶ, ἢ οἱ τοῦ κατὰ Θεὸν βίου νεανικῶς ἀντεχόμενοι, ὡς λέγειν· \"Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ.\" Χαρήσῃ δὲ, φησὶ, καὶ ἐπὶ τῶν ἀτελεστέρων καὶ ἀλογωτέρων ταῖς ἀγέλαις, οὓς καμήλοις ἀπείκασεν, Οἳ δή σοι χρυσίον καὶ λίβανον οἴσουσι, τοὺς ἐν Ἐκκλησίᾳ πλουσίους δηλῶν. Καὶ ὁ Σωτὴρ γὰρ καμήλῳ παρεικάζει τὸν πλούσιον, εὐκοπώτερον εἶναι λέγων κάμηλον διὰ τρυμαλιᾶς ῥαφίδος εἰσελθεῖν, ἢ πλούσιον εἰς τὴν βασιλείαν τῶν οὐρανῶν. Ἀλλὰ γὰρ τὸ παρ' ἀνθρώποις ἀδύνατον, παρὰ Θεῷ δυνατόν. Ἐφ' ᾧ καὶ Ἱερουσαλὴμ ἐξέστη διὰ τῆς στενῆς καὶ τεθλιμμένης ὁδοῦ βλέπουσα τοὺς εἰσιόντας εἰς τὴν αἰώνιον ζωὴν, ὡς διὰ τρυμαλιᾶς ῥαφίδος, δῶρα φέροντας Θεῷ λύτρα τῆς ἰδίας ψυχῆς. Λύτρον γὰρ ψυχῆς ὁ ἴδιος πλοῦτος. Σαβᾶ δὲ ἔθνος Αἰθιοπικόν. Καὶ Γεφᾶ δὲ καὶ Μαδιὰμ ὁμοίως βάρβαρα, γονίμους ἔχοντα καμήλων χώρας. Διὸ δὴ τῇ τούτων κέχρηται ὁ λόγος εἰκόνι. Ὅτι δὲ λογικαί τινες ἦσαν αἱ τοιαίδε κάμηλοι, δῆλον.","english":"Therefore Paul says, \"As a nurse cherishes her own children.\" On this he says: \"Then you shall see, and you shall rejoice.\" And how shall a mother not be glad over children who are saved? But \"you shall be afraid\" is not found in the other copies. It means \"you shall be astonished and marvel,\" according to Habakkuk, who said: \"Lord, I have heard your report, and I was afraid.\" And what is the occasion of marveling? \"For the wealth of the sea shall be turned to you.\" But Symmachus says: \"When the multitude of the sea is turned toward you, and the power of the nations.\" The passage likens the great multitude of those being saved to the wealth and multitude of the sea. And \"powers of the nations\" means either those who are powerful among them, or those who vigorously hold to the life according to God, so as to say: \"I can do all things in Christ who strengthens me.\" And \"you shall rejoice,\" he says, also over the flocks of the more imperfect and irrational, whom he likened to camels, \"which shall bring you gold and frankincense,\" indicating the rich in the Church. For the Savior also likens the rich man to a camel, saying that it is easier for a camel to enter through the eye of a needle than for a rich man to enter the kingdom of heaven. But what is impossible with men is possible with God. On this account Jerusalem also was astonished, seeing through the narrow and constricted way those entering into eternal life, as through the eye of a needle, bringing gifts to God as a ransom for their own soul. For a man's own wealth is the ransom of his soul. And Saba is an Ethiopian nation. And Gepha and Midian are likewise barbarous, having regions fertile for camels. Therefore the passage has used the image of these. But that such camels were certain rational beings is clear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":706,"ref":"p706","source":"Φησὶ γάρ· Καὶ καλύψουσί σε κάμηλοι Μαδιὰμ, καὶ Γεφᾶ, πάντες ἐκ Σαββᾶ ἥξουσι. Φέροντες χρυσίον καὶ λίβανον οἴσουσι, καὶ τὸ σωτήριον Κυρίου εὐαγγελιοῦνται. Πῶς γὰρ καμήλου τὸ σωτήριον εὐαγγελίζονται τοῦ Κυρίου, Ἄνδρες οὖν αὐταὶ, φέρουσαι λίβανον μὲν, τὴν τῆς θεολογίας πνευματικὴν εὐωδίαν· χρυσὸν δὲ, τὴν σωματικὴν εὐπορίαν. Τὸ οὖν παράδοξον, τὸ μεταβληθήσεσθαι τὰς κτηνώδεις τῶν πλουσίων ψυχὰς, καμήλοις ἀπεικασμένας διὰ τὸ ἀχθοφόρον, καὶ πολύγονον, καὶ σκολιὸν τοῦ ζώου· καὶ δι' ὑπερβάλλουσαν ὠφέλειαν εὐαγγελίζεσθαι τὸ σωτήριον Κυρίου· ἔτι δὲ καὶ τὰ πρόβατα Κηδάρ φησι συναχθήσεσθαι, τὰς ἀφελεστέρας λέγων ψυχὰς λογικάς. Τοιοῦτον τό· \"Πορεύεσθε πρὸς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ.\" Καὶ τό· \"Τὰ ἐμὰ πρόβατα τῆς φωνῆς τῆς ἐμῆς ἀκούει.\" Καὶ ἐν Ἰεζεκιὴλ δέ φησιν· \"Ἰδοὺ ἐγὼ ἐκζητήσω τὰ πρόβατά μου,\"\n\nκαὶ τὰ ἐφεξῆς εἰπὼν ἐπιφέρει· \"Καὶ γνώσονται ὅτι ἐγώ εἰμι Κύριος ὁ Θεὸς αὐτῶν, καὶ αὐτοὶ λαός μου οἶκος Ἰσραὴλ, λέγει Κύριος. Καὶ ὑμεῖς πρόβατά μου, καὶ πρόβατα ποιμνίου ἄνθρωποί ἐστε, καὶ ἐγὼ Κύριος ὁ Θεὸς ὑμῶν.\" Ταῦτα μὲν οὖν Ἰσραὴλ, ἀλλόφυλα δὲ πρόβατα νῦν φησι συναχθήσεσθαι τὰ Κηδὰρ, καὶ κριοὺς Ναβεώθ. Κηδὰρ δὲ μεθερμηνεύεται σκοτασμός. Λέγεται δὲ ἀμφὶ τὴν ἔρημον εἶναι τῶν Σαρακηνῶν. Καὶ Ναβεὼθ ἑτέρα χώρα τοῦ Ἰσραὴλ ἀλλοτρία. Δηλοῦνται δὲ διὰ τῶν κριῶν οἱ ἀρχικώτατοι τῶν ἐξ ἐθνῶν ἐπιστρεφόντων, οἳ καὶ νῦν δῶρα προσφέρουσιν, ἀφιεροῦντες ἑαυτοὺς τῷ Θεῷ, καὶ τῇ τοῦ θυσιαστηρίου προσεδρεύοντες λειτουργίᾳ, δι' ὧν ἡ τοῦ Θεοῦ δοξάζεται Ἐκκλησία.","english":"For he says: \"And the camels of Midian and Gepha shall cover you; all from Sheba shall come. Bringing gold and frankincense, they shall bring them, and they shall proclaim the salvation of the Lord.\" For how do camels proclaim the salvation of the Lord? These are men, then, bearing frankincense—the spiritual fragrance of theology—and gold—bodily prosperity. The paradox, then, is that the beast-like souls of the rich, likened to camels because of the animal's burden-bearing, prolific nature, and crookedness, and because of their surpassing usefulness, proclaim the salvation of the Lord. And further he says that the sheep of Kedar shall be gathered together, meaning the more simple rational souls. Such is the saying: \"Go to the lost sheep of the house of Israel.\" And: \"My sheep hear my voice.\" And in Ezekiel he says: \"Behold, I will seek out my sheep,\" and having said the following things he adds: \"And they shall know that I am the Lord their God, and they are my people, the house of Israel, says the Lord. And you are my sheep, and you are men, sheep of my flock, and I am the Lord your God.\" These things, then, concern Israel, but now he says that the sheep of Kedar, being of foreign stock, shall be gathered together, and the rams of Nabaioth. And Kedar is translated \"darkness.\" It is said to be around the desert of the Saracens. And Nabaioth is another land, alien to Israel. By the rams are indicated the most prominent of those from the nations who are turning back, who even now offer gifts, dedicating themselves to God, and attending to the ministry of the altar, through whom the Church of God is glorified.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":707,"ref":"p707","source":"Τινὲς δὲ τὸ, Κάμηλοι ἐπὶ καμήλων, φασὶν, ἥξουσιν, ἢ ἅπερ ἔχουσι προσκομίζοντες, καὶ τοὺς κατὰ χεῖρα τιμῶντες Θεόν· ἢ ὅτι οὐ καθ' ἕνα ἥξουσιν, ἀλλ' ἀγεληδὸν καρποφοροῦντες εἰς δόξαν Θεοῦ, ἤγουν τὴν ἐξ ἔργων ἀγαθῶν εὐοσμίαν, καὶ πλοῦτον πνευματικόν. Ἐξ ὧν τινες ἕξιν εὐαγγελικὴν ἐσχηκότες προέστησαν καὶ λαῶν, εὐαγγελιζόμενοι τὸ σωτήριον Κυρίου. Ἥξουσι δὲ, φησὶ, καὶ πρόβατα Κηδὰρ, καὶ κριοὶ Ναβεώθ. Τοῦτ' ἔστι, δεκταὶ καὶ τούτων αἱ θυσίαι γενήσονται προσιόντων διὰ πίστεως. Εἴποις δ' ἂν, φησὶ, πρόβατα καὶ κριοὺς, ἄνδρας βρίθοντας καλοῖς, καὶ ἐπιείκειαν ἀσπαζομένους, δι' ὧν ὁ οἷκος δοξάζεται τοῦ Θεοῦ, οὐ διὰ καπνοῦ καὶ αἱμάτων, ὡς ὁ πάλαι νεὼς, ἀλλὰ διὰ λατρείας πνευματικῆς. Τούτου δὲ μνησθεὶς τοῦ ῥητοῦ καὶ ὁ Σωτὴρ ἔφασκεν· \"Ὁ οἶκός μου, οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν ἐποιήσατε σπήλαιον λῃστῶν.\" Ὅτε τοίνυν οἶκος γέγονε προσευχῆς, τότε δεδόξασται. Ἐπίτηδες δὲ ἡ Γραφὴ, ὡς νηπιώδεσι, τοῖς ἐξ Ἰσραὴλ διαλεγομένη, ἐκ τῶν αὐτοῖς συνήθων τὰς ἐπαγγελίας παρέχεται μετὰ τοῦ [σωματικοῦ] δηλοῦν τι καὶ νοητόν. Περὶ πολλοῦ γὰρ ἦν αὐτοῖς ἀλλόφυλα ἔθνη δωροφοροῦντα θεάσασθαι. Θέλγει τοίνυν αὐτοὺς συμψελλιζομένη τὰ φίλα. Καὶ συνήθη γὰρ, ὡς δὴ παισὶν, ἐπαγγέλλεται, δι' ὧν ἀνέξη προτρεπομένη πρὸς θεοσέβειαν, ὡς πρὸς διδασκαλίαν τοὺς παῖδας εἰώθαμεν. Ἴσως δ' ἂν αὐτοῖς ἀπήντηκε καὶ σωματικῶς, εἰ τὸν Χριστὸν παρεδέξαντο. Τοιγαροῦν καὶ οὕτω τινὲς ἀπέδωκαν·","english":"But some say \"camels upon camels\" means they will come, either bringing what they have and honoring God with what is at hand; or that they will not come one by one, but in herds, bearing fruit to the glory of God—that is, the fragrance that comes from good works, and spiritual wealth. From among these, some who had attained an evangelical disposition also stood at the head of peoples, proclaiming the salvation of the Lord. And there shall come, he says, the sheep of Kedar and the rams of Nabaioth. That is, their sacrifices too shall be acceptable when they draw near through faith. And you might call, he says, sheep and rams those men who are weighed down with good things and who embrace gentleness, through whom the house of God is glorified—not through smoke and blood, as the ancient temple was, but through spiritual worship. And the Savior too, recalling this saying, declared: \"My house shall be called a house of prayer, but you have made it a den of robbers.\" Whenever, then, it has become a house of prayer, then it has been glorified. Scripture deliberately, as if speaking to infants, addresses those from Israel and provides the promises from things familiar to them, while at the same time indicating something intelligible along with the bodily sense. For it was a matter of great importance to them to see foreign nations bringing gifts. So it charms them by lisping things dear to them. For it promises things familiar, as to children, by which it might gently urge them toward piety, as we are accustomed to do with children for the sake of instruction. And perhaps these things would have come upon them even bodily, if they had received Christ. Therefore some have expounded it in this way as well:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":708,"ref":"p708","source":"Ἀνάλαβέ σου τὸ πρότερον φῶς, Ἱερουσαλὴμ, ὃ διὰ ῥᾳθυμίας ἀπέσβεσας, καὶ ᾧ κατ' ἐξαίρετον ἐτιμήθης τῶν ἄλλων ἐσκοτισμένων, ὡς ἂν ἔθνεσι καὶ βασιλεῦσι θεοσεβείας γένῃ παράδειγμα, σοῦ δὲ μὴ βουλομένης ἐπὶ τὰ ἔθνη τὸ φῶς τοῦ Χριστοῦ μεταβήσεται. Τὸ σὸν οὖν ὄμμα, φησὶν, ἀνάτεινον πρὸς Θεὸν, καὶ ὄψει τοὺς ἐν τῇ διασπορᾷ συνηγμένους ὑπὸ τῶν κατεχόντων δορυφορουμένους. Ἐπαγγέλλεται δὲ καὶ χρυσὸν, καὶ τὰ ἀπὸ τῶν ἐθνῶν τοῖς περὶ ταῦτα ἐπτοημένοις, εἰ θεοσεβεῖν ἐθέλοιεν. Καὶ ταῦτα μὲν οὗτοι. Τῇ δὲ παλαιᾷ διαλεχθεὶς Ἱερουσαλὴμ, τῷ θεοσεβεῖ πολιτεύματι, τῇ μητέρι τῆς νέας καὶ κατὰ Χριστὸν πολιτείας, ἐκ προσώπου νῦν αὐτῆς ἐπιφέρει τὰ μετὰ ταῦτα λεγού σης· Τίνες οἵδε; ὡς νεφέλαι πέτονται. Ὃ σαφὲς ὁ Παῦλος κατέστησεν, εἰπών· \"Ἁρπαγησόμεθα ἐν νεφέλαις, εἰς ἀπάντησιν τοῦ Κυρίου εἰς ἀέρα, καὶ οὕτω πάντοτε σὺν Κυρίῳ ἐσόμεθα,\" συναφθέντες δηλαδὴ τῷ χορῷ τῶν ἐν τῷ προτέρῳ λαῷ κατωρθωκότων, οἳ καὶ θεωροῦντες τὴν πρὸς αὐτοὺς ἀνάπτησιν, τῶν ἐξ ἐθνῶν σωζομένων ἀποθαυμάζουσι τὸ πλῆθος. Τινὲς δὲ τῆς Ἐκκλησίας τὸ πρόσωπον εἶναί φασι θαυμαζούσης τὴν ἐξ ἁπάσης χώρας διὰ πίστεως συνδρομὴν συντόνῳ δρόμῳ χωρούντων, καὶ οἷον ἱπταμένων· ἤγουν, ὅτι τὸ γεῶδες καὶ χθαμαλὸν ἀφέντες φρόνημα, ὡς ἐκ θαλάττης νεφέλαι, θορύβου πόῤῥω κοσμικοῦ μετέωροι γίνονται. Περιστερὰς δὲ λέγει σὺν νεοσσοῖς, ὅτι τοῦ θείου κηρύγματος ἡ σαγήνη οὐ πρεσβύτας μόνους, ἀλλὰ καὶ νέους, καὶ σὺν μητέρι θυγατέρας ἐπὶ τὴν πίστιν συνήγαγεν. Θαυμαζούσης δὲ τῆς Ἐκκλησίας, τὴν τοῦ πράγματος αἰτίαν ὁ σαγηνεύων φησίν·","english":"Take back your former light, Jerusalem, which you extinguished through negligence, and by which you were honored above the rest who were darkened, so that you might become an example of piety to nations and kings; but if you are unwilling, the light of Christ will pass over to the nations. Therefore, he says, lift up your eye to God, and you will see those gathered in the dispersion escorted by those who hold them. And he promises gold, and the things from the nations to those who are enamored of these things, if they wish to be pious. So much for these matters. But having spoken to the old Jerusalem, to the pious commonwealth, to the mother of the new and according to Christ commonwealth, he now brings on the following words in her person, as she says: Who are these that fly like clouds? Paul made this clear when he said: \"We shall be caught up in clouds, to meet the Lord in the air, and so we shall always be with the Lord,\" that is, having been joined to the choir of those who succeeded in the former people, who also, beholding the flight toward them, marvel at the multitude of those being saved from the nations. But some say that this is the person of the Church, marveling at the gathering from every land through faith of those pressing on with eager course, and as it were flying; that is, that having abandoned the earthly and lowly mindset, like clouds from the sea, far from worldly tumult they become lifted up. And he calls them doves with nestlings, because the net of the divine preaching gathered to the faith not only the elderly, but also the young, and daughters together with their mother. And as the Church marvels, the one casting the net states the cause of the matter:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":709,"ref":"p709","source":"Ἐμὲ νῆσοι ὑπέμειναν, τοὺς νησιώτας λέγων, καὶ πλοῖα Θαρσεῖς. Τὰς Ἰνδικὰς δὲ χώρας Θαρσεῖς ἡ Γραφὴ καλεῖ. Λέγουσι δὲ καὶ τῆς Κύπρου πόλιν εἶναι Θαρσεῖς. Τὸ δὲ ὑπέμειναν, τοῦτ' ἔστι, Τὸν ἐμὸν ζυγὸν ὑπεδέξαντο, δι' ὧν δηλοῖ τὴν τῶν ἐθνῶν συνδρομὴν καρποφορούντων τὰ παρ'\n\nαὐτοῖς τιμιώτατα καὶ καλουμένων Χριστιανῶν, ἐπειδήπερ ἅγιον γέγονε παρ' αὐτοῖς τὸ ὄνομα Κυρίου, ἔνδοξος δὲ ὁ ἅγιος τοῦ Ἰσραήλ. Εἷς δὲ καὶ ὁ αὐτὸς ὑπάρχων Κύριός τε καὶ ἅγιος, καὶ δεδοξασμένος ἐστίν. Αὐτῷ τοίνυν, οὐ τοῖς εἰδώλοις, ὡς πάλαι, προσφέρουσιν οὐ πάντως τὰς ὕλας, χρυσόν τε καὶ ἄργυρον, ἀλλὰ πίστιν, καὶ τὴν ἐξ ἀρετῆς ἁπάσης φαιδρότητα. Φησὶ δὲ καὶ ἐν Ψαλμοῖς περὶ Χριστοῦ, ὅτι \"Βασιλεῖς Θαρσεῖς καὶ νῆσοι δῶρα προσάξουσι, βασιλεῖς Ἀράβων καὶ Σαβὰ δῶρα προσοίσουσι, καὶ προσκυνήσουσιν αὐτῷ πάντες οἱ βασιλεῖς τῆς γῆς.\" Ταῦτα μὲν, εἰ ἀπὸ τῆς Ἐκκλησίας λέγοιτο τὸ, Τίνες οἵδε; ὡς νεφέλαι πέτονται. Εἰ δὲ ἀπὸ τοῦ πάλαι θεοσεβοῦς πολιτεύματος, ἐξ αὐτοῦ ἂν εἴη καὶ τὸ, Ἐμὲ νῆσοι ὑπέμειναν, τοῦτ' ἔστιν, αἱ Ἐκκλησίαι· ἐπείπερ τὰς ἐν προφήταις ἐπαγγελίας πρὸς τοὺς Πατέρας ἀναγινώσκουσαι, προσεδόκων αὐτάς. Ὑπέμειναν οὖν με, τῶν αὐτῶν προσδοκῶσαι τυχεῖν. Πλοῖα δὲ Θαρσεῖς αἰνίττεται τὰ σώματα, οἷς ἐπενήξαντο κατὰ τὸν θνητὸν βίον αἱ ψυχαί. Ἀλλοφύλων δὲ χώρα Θαρσεῖς. Διὸ περὶ τῶν ἀλλοφύλων ἀπίστων εἴρηταί που· \"Πνεύματι βιαίῳ συντρίψεις πλοῖα Θαρσεῖς.\" Ἀλλ' ἐκεῖνα μὲν συνετρίβετο. Ἐνταῦθα δὲ τὰ τέκνα τῆς παλαιᾶς Ἱερουσαλὴμ, τὰ ἐξ ἐθνῶν αὐτῇ προσγενόμενα αὐτοῖς πλοίοις μακρόθεν πρὸς αὐτὴν ἥξειν λέγεται·","english":"Islands waited for me, meaning the islanders, and the ships of Tarshish. Scripture calls the Indian regions Tarshish. They also say that Tarshish is a city of Cyprus. And \"they waited for me\" means they received my yoke, by which he makes clear the gathering of the nations, as they bring forth the most precious things among them and are called Christians, since the name of the Lord has become holy among them, and the Holy One of Israel is glorious. And being one and the same, he is both Lord and holy and glorified. To him, therefore, not to idols as formerly, they offer not altogether material things, gold and silver, but faith and the brightness that comes from every virtue. He also says in the Psalms concerning Christ: \"The kings of Tarshish and the islands shall bring gifts; the kings of the Arabians and of Sheba shall bring gifts, and all the kings of the earth shall worship him.\" These things, then, if \"Who are these that fly like clouds?\" is said from the perspective of the Church. But if from the perspective of the ancient God-fearing commonwealth, then from it would also be the saying \"Islands waited for me,\" that is, the Churches, since reading the promises in the prophets to the Fathers, they were awaiting them. They waited for me, then, expecting to obtain the same things. And \"ships of Tarshish\" hints at bodies, on which souls swam through this mortal life. And Tarshish is the land of the Philistines. Therefore it has been said somewhere concerning the unbelieving Philistines: \"With a violent spirit you shall crush the ships of Tarshish.\" But those were being crushed. Here, however, the children of the old Jerusalem, those from the nations who have come to her, are said to come to her from afar with their very ships.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":710,"ref":"p710","source":"τοῦτ' ἔστιν, αὐτοῖς σώμασιν ἐπὶ τὸ κρεῖττον μεταβληθεῖσι. \"Δεῖ γὰρ τὸ φθαρτὸν ἐνδύσασθαι ἀφθαρσίαν, καὶ τὸ θνητὸν ἐνδύσασθαι ἀθανασίαν.\" Ἥξουσι τοίνυν αὐτοῖς σώμασι τὰς κατ' ἀρετὴν πράξεις, ἄργυρον καὶ χρυσὸν ὀνομαζομένας, ἐπαγόμενοι. Τοῦτο γὰρ ὁ Παῦλος νοῶν φησίν· \"Εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον χρυσὸν, ἄργυρον, λίθους τιμίους.\" Τινὲς δὲ ὡς ἀπὸ τοῦ προφήτου τὰ μέλλοντα θεωρήσαντος ἔλαβον τὸ, Τίνες. Οἱ δὲ θαυμάζοντος τὸ πλῆθος τῶν ἐπαναγόντων ἐπὶ τὴν Ἱερουσαλήμ. Νέφεσι γὰρ πεπυκνωμένοις, καὶ περιστεραῖς σὺν νεοσσοῖς ἀπεικάζει τούτων τὸ πλῆθος. Ὅμοιον δὲ τῷ ἤδη ῥηθέντι· Οὗτοι δέ μοι ποῦ ἦσαν; Ὃ τοίνυν ἔβλεπεν ὁ προφήτης φησίν. Ὃ καὶ Μιχαίας ποιήσειν ἔλεγεν, μηδὲν ἀνασχόμενος πρὸς ἡδονὴν εἰπεῖν Ἀχαάβ. Ἀλλ' εἰπών· \"Θεωρῶ τὸν λαὸν ἐπὶ τῶν ὀρέων, ὡσεὶ πρόβατα μὴ ἔχοντα ποιμένα·\" οὕτω καὶ νῦν φησι, πάντας δορυφορουμένους ἥξειν, καὶ ὡς ἐπ' ὤμων ἀγομένους ἐπὶ τὴν Ἱερουσαλὴμ, ὡς εἰς πόλιν ἀνακειμένην Θεῷ. Πλοῖα δὲ Θαρσεῖς καλεῖ, τοὺς ἀπὸ τῆς Θαρσεῖς ἐρχομένους ἐν Ἰνδίᾳ κειμένης ἧς καὶ ἐν Ἰωνίᾳ μέμνηται. Ταῦτα δὲ ἔσται τῇ Ἱερουσαλὴμ οὐ δι' αὐτὴν, ἀλλὰ διὰ τὸν Θεὸν, ὃς ἔγνω στῆσαι τὴν πρὸς τοὺς πατέρας ἐπαγγελίαν διὰ τὴν ἑαυτοῦ μεγαλειότητα. Πρὸς τούτοις εἴρηται· Καὶ οἰκοδομήσουσιν ἀλλογενεῖς τὰ τείχη σου· ὃ καὶ νῦν ὁρᾶται· ἐθνικοὶ γὰρ Ἐκκλησιῶν ἡγοῦνται, ταῖς ἑαυτῶν διδασκαλίαις αὐτὰς περιφράττοντες, εἰς τὸ μὴ λόγον ἀλλότριον χώραν ἔχειν ἐπιβουλῆς. Καὶ βασιλεῖς δὲ αὐτῶν παραστήσονταί σοι, φησί.","english":"That is, when their very bodies have been changed to something better. \"For this corruptible must put on incorruption, and this mortal must put on immortality.\" They will therefore come with their very bodies, bringing with them the deeds of virtue, called silver and gold. For Paul, understanding this, says: \"If anyone builds on the foundation gold, silver, precious stones.\" But some have taken the \"Who\" as spoken by the prophet, as one beholding things to come. Others take it as expressing wonder at the multitude of those bringing them back to Jerusalem. For he likens their multitude to thick clouds and to doves with their young. And it is similar to what has already been said: \"But where were these for me?\" What the prophet saw, then, he says. This is what Micah too said he would do, having endured nothing to speak to Ahab for pleasure. But having said: \"I see the people on the mountains, as sheep having no shepherd,\" so now he says that all will come, escorted, and as it were carried on shoulders to Jerusalem, as to a city consecrated to God. And he calls the ships of Tarshish those who come from Tarshish, which lies in India, of which he also makes mention in Ionia. But these things will be for Jerusalem not because of her, but because of God, who has determined to establish the promise to the fathers through his own greatness. In addition to these things it has been said: \"And strangers shall build your walls\"; which is also seen now; for Gentiles lead the Churches, fencing them about with their own teachings, so that an alien word may not have a place for plotting. And their kings, he says, shall stand by you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":711,"ref":"p711","source":"Καὶ νῦν γ' οὖν τῶν Ῥωμαϊκῶν ταγμάτων οἱ ἄρχοντες, καὶ τῶν βασιλέων ὁ φόβος ἀνείργουσι τοὺς ταῖς Ἐκκλησίαις ἐπιβουλεύοντας· ἤγουν παράστασιν σημαίνει τὴν ὑπακοήν. Εἴκουσι γὰρ τοῖς ἱεροῖς θεσπίσμασι, καὶ τὸ τῆς Ἐκκλησίας κήρυγμα παντὸς ἀξιοῦσι λόγου. Ἔστι δὲ, φασὶ, ταῦτα καὶ καθ' ἱστορίαν εὑρεῖν, Κύρου μὲν ἀνοικοδομήσαντος Ἱερουσαλὴμ, μετ' αὐτὸν δὲ Δαρείου. Καὶ Ἀλέξανδρος δὲ τὸν ἱερὸν θεασάμενος στόλον, τὸν θυμὸν μετέβαλεν εἰς προσκύνησιν. Διὰ γὰρ ὀργήν μου ἐπάταξά σε, καὶ δι' ἔλεον ἠγάπησά σε. Καὶ γὰρ σὲ τὴν θεοσεβεῖν ἐπαγγειλαμένην ἐπάταξα, πόλιν παραδοὺς πολεμίοις διὰ τὸ πλῆθος τῶν ἀσεβησάντων ἐν σοὶ, ὡς καὶ προφήτας καὶ θεοσεβεῖς ἀπολαῦσαι τῆς τῶν λοιπῶν μοχθηρίας. Καὶ νῦν δὲ διὰ τοὺς ἐν σοὶ κατορθοῦντας, ἠγάπησά σε, τῆς ὀργῆς οὕτω θυμῷ τοῦ Θεοῦ λογιζομένης, ἀλλὰ ταῖς ἐκείνων ἁμαρτίαις. Καὶ αὐτὴν γὰρ δι' ἀγαθότητα τὴν δίκην ἐπάγει Θεὸς, ἵν' ἐξ ὧν ἁμαρτόντες ἐτιμωρήθησαν, γνῶσιν οἵων ἀπολαύσουσι κατορθώσαντες. Εἰ γὰρ ὁ ἀόργητος τιμωρεῖται δι' ὠφέλειαν, δι' ὃ καὶ ὀργίζεσθαι λέγεται· πόσῳ μᾶλλον ἐλεήσει πηγὴ τυγχάνων ἀγαθότητος δικαιοπραγοῦντας ἡμᾶς; Ἐπάγει δὲ δεικνὺς ὡς τῆς ἀγάπης","english":"And now indeed the rulers of the Roman ranks, and the fear of kings, restrain those who plot against the Churches; that is, \"station\" signifies obedience. For they yield to the sacred ordinances, and they deem the preaching of the Church worthy of all account. And these things, they say, can also be found in history—Cyrus rebuilding Jerusalem, and after him Darius. And Alexander too, when he beheld the sacred host, changed his anger into veneration. For because of my anger I struck you, and because of mercy I loved you. For I struck you, the city that professed to worship God, delivering you to enemies because of the multitude of those who acted impiously within you, so that even prophets and the devout tasted of the wickedness of the rest. And now, because of those who do right within you, I have loved you, the anger of God being reckoned thus to wrath, but to their sins. For God brings even judgment itself through goodness, so that from the things in which, having sinned, they were punished, they may know what things they will enjoy when they have done right. For if the one who is without anger punishes for the sake of benefit, for which reason he is also said to be angry, how much more will he have mercy, being the very fountain of goodness, when we act righteously? And he adds, showing that of the love","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":712,"ref":"p712","source":"αὐτοῦ καρπὸς ἡ πολλὴ ἄδεια καὶ εἰρήνη, δι' ἣν ἀνοιχθήσονται πύλαι σου διὰ παντός. Κατὰ μὲν οὖν τὴν ἱστορίαν, Οὐδένα, φησὶ, φοβηθήσῃ πολέμιον. Πρὸς δὲ νοῦν πύλαι τῆς τοῦ Θεοῦ πόλεως εἰσακτικαὶ, καὶ στοιχειώδεις διδασκαλίαι προκείμεναι διὰ παντὸς τοῖς τῇ θεοσεβείᾳ προστρέχουσι. Διόπερ εἶπεν εἰσάγειν πρὸς σὲ δύναμιν ἐθνῶν, τοὺς εἰπεῖν δυναμένους· \"Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ.\" Ὧν οἱ ἐξαίρετοι βασιλεῖς, οἱ τῆς ἐπουρανίου βασιλείας ἄξιοι. Διὰ Θεοῦ δὲ πάντες ἔχουσι τὴν εἴσοδον εἰς ἐπίγνωσιν τοῦ Υἱοῦ. \"Οὐδεὶς γὰρ δύναται ἐλθεῖν πρός με, φησὶν, ἐὰν μὴ ὁ Πατὴρ ὁ πέμψας ἑλκύσῃ αὐτόν.\" Καὶ καθ' ἱστορίαν γε μὴν, ἄρχοντες καὶ βασιλεῖς Ῥωμαίων εἰς τὴν Ἐκκλησίαν ποιοῦνται τὴν εἴσοδον. Οἱ δὲ μὴ δουλεύσαντές σοι, φησὶ, τῇ τοῦ Θεοῦ πόλει, τὴν καλλίστην δουλείαν καὶ σωτήριον, ἀπολοῦνται. Ὃν γὰρ μὴ σώζει πίστις, ἀπόλλυσιν ἀπιστία. Σοὶ δὲ τὰ κάλλιστα καὶ ὑψηλότατα τῶν ἐν τῷ Λιβάνῳ φυτὰ κομισθήσεται. Ἀλλοφύλων δὲ τὸ ὄρος τρέφον δένδρα πρὸς οἰκοδομὴν ἐπιτήδεια. Τοιούτους νόει τοὺς ἐξ ἐθνῶν τὴν κοσμικὴν ἠσκημένους σοφίαν, οἳ κοσμοῦσι τὴν Ἐκκλησίαν τῇ τοῦ λόγου παρασκευῇ, δι' ὧν δοξάζεται ὁ τόπος ὁ ἅγιος τοῦ Θεοῦ, καὶ ὁ τόπος τῶν ποδῶν αὐτοῦ, δηλαδὴ ἡ Ἐκκλησία, ἥτις τρέφει καὶ πλείστας ὅσας κεφαλὰς ὑψοῦ τε ἠρμένας ἐξ ἀρετῶν, καὶ Χριστὸν εὐωδιαζούσας, οἳ καὶ τῆς τοῦ κοσμικοῦ φρονήματος πόῤῥω κεῖνται φθορᾶς, ὃ δὴ πρόσεστι πεύκῃ καὶ κέδρῳ. Φίλον γὰρ τῇ Γραφῇ τὸ τῶν ἁγίων πλῆθος τοῖς τοιούτοις ἀπεικάζειν φυτοῖς. Φησὶ γὰρ καὶ Δαβίδ· \"Καὶ ἄρτος στηρίζει καρδίαν ἀνθρώπου.","english":"Its fruit is great freedom from fear and peace, through which your gates will be opened continually. According to the historical sense, then, he says, You will fear no enemy. But according to the spiritual sense, the gates of the city of God are the introductory and elementary teachings set before all who run to piety continually. Therefore he said that a power of nations would be brought in to you—those able to say, \"I can do all things in Christ who strengthens me.\" The eminent among them are kings, those worthy of the heavenly kingdom. And through God all have their entrance into the knowledge of the Son. For he says, \"No one can come to me unless the Father who sent me draws him.\" And indeed, according to the historical sense, rulers and kings of the Romans make their entrance into the Church. But those who did not serve you, he says—that is, the city of God—with the fairest and saving servitude, will perish. For whom faith does not save, unbelief destroys. And to you will be brought the fairest and loftiest plants of Lebanon. And the mountain of the foreigners nourishes trees suitable for building. Understand such to be those from the nations who have practiced worldly wisdom, who adorn the Church with the equipment of reason, through which the holy place of God is glorified, and the place of his feet—that is, the Church, which nurtures very many heads both lifted on high by virtues and giving forth the fragrance of Christ, heads that are far removed from the corruption of worldly-mindedness, which is precisely what belongs to the pine and the cedar. For Scripture is fond of likening the multitude of the saints to such plants. For David also says: \"And bread strengthens the heart of man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":713,"ref":"p713","source":"Χορτασθήσονται τὰ ξύλα τοῦ πεδίου, αἱ κέδροι τοῦ Λιβάνου, ἃς ἐφύτευσας.\" Καὶ Παῦλος δὲ λέγει· \"Θεοῦ γεώργιόν ἐσμεν.\" Τινὲς δέ φασιν, ὡς Λίβανον ἡ Γραφὴ τὰ ἔθνη καλεῖ, ὥσπερ οὖν Κάρμηλον τὴν Ἱερουσαλήμ. Σαμαρείας γὰρ τὸ ὄρος, ὡς ἐκεῖνο τῶν ἀλλοφύλων. Δηλοῖ τοίνυν κατὰ μὲν ἱστορίαν, τὰ πρὸς ἀνάκτισιν χορηγηθέντα ξύλα· κατὰ δὲ νοῦν, τὰς γνώμας τῶν δικαίων. Εἶτα δηλοῖ τοὺς πάλαι τὴν Ἐκκλησίαν τοῖς διωγμοῖς ταπεινώσαντας, μεταβαλεῖν ἐπὶ τὸ τὸν ἐν αὐτῇ Θεὸν προσκυνεῖν. Πολλοὶ γὰρ τοιοῦτοι γεγόνασι. Τινὲς δέ φασιν, ὡς τεταπείνωται μὲν Ἱερουσαλὴμ εἰς Χριστὸν παροινήσασα. Ἐπειδὴ δὲ σέσωσται τὸ κατάλειμμα, γέγονεν μήτηρ ἐθνῶν. Οἱ γὰρ ταπεινώσαντες ταύτην Ῥωμαῖοι, τῇ τούτων πίστει προσέδραμον. Καὶ τότε δὴ, φησὶ, Κληθήσῃ πόλις Κυρίου Σιών. Θεοῦ γὰρ πόλις ἡ Ἐκκλησία, περὶ ἧς φησιν ὁ Δαβίδ· \"Δεδοξασμένα ἐλαλήθη περὶ σοῦ, ἡ πόλις τοῦ Θεοῦ.\" Τινὲς δὲ Τότε, φησὶν, ὅτε τὸ πλήρωμα τῶν ἐθνῶν εἰσέλθῃ, καὶ πᾶς Ἰσραὴλ σωθήσεται. Τότε γὰρ ἓν ἐκ τῶν δύο γενήσεται σῶμα λαῶν. Μήπω γὰρ τοῦ ἐξ ἐθνῶν λαοῦ συναφθέντος τῷ προτέρῳ Ἰσραὴλ, οὐχ οἷόν τε μόνους ἐκείνους πάντα Ἰσραὴλ ὀνομάζεσθαι ἠκρωτηριασμένους τῷ δευτέρῳ τάγματι τοῦ νέου Ἰσραήλ. Ἄμφω δὲ τότε μιᾶς τῆς παρὰ Θεῷ τεύξονται σωτηρίας. Τινὲς δὲ ἱστορικῶς ἀπέδοσαν, ὡς οὕτω διακειμένης τῆς πόλεως, οἱ εἰς αὐτὴν πλημμελήσαντες αἰσχυνθήσονται, ἐννοοῦντες ἃ ἔδρασαν. Καὶ γὰρ πρεσβυτέρων τὸν ζυγὸν ἐβάρυναν, καὶ νήπιον οὐκ ἠλέησαν, ὥστε λοιπὸν Κυρίου πόλιν καλεῖσθαι τὴν Ἱερουσαλήμ.","english":"The trees of the field will be satisfied, the cedars of Lebanon, which you planted.\" And Paul also says: \"We are God's field.\" But some say that Scripture calls the nations Lebanon, just as it calls Jerusalem Carmel. For Samaria's mountain is like that of the foreigners. It shows, then, according to the historical sense, the wood provided for the rebuilding; but according to the spiritual sense, the dispositions of the righteous. Then it shows that those who of old humbled the Church with persecutions will change to worshiping the God who is in her. For many such have been. But some say that Jerusalem was humbled when it raged against Christ. But since the remnant has been saved, she has become the mother of the nations. For the Romans who humbled her ran to the faith of these. And then, he says, you will be called the city of the Lord, Zion. For the Church is the city of God, about which David says: \"Glorious things have been spoken of you, O city of God.\" But some say, Then, when the fullness of the nations comes in, and all Israel will be saved. For then the two will become one body of peoples. For while the people from the nations has not yet been joined to the former Israel, it is not possible for those alone to be called all Israel, mutilated as they are by the second rank of the new Israel. But both will then obtain the one salvation that is with God. But some have interpreted it historically, that when the city is so disposed, those who sinned against it will be ashamed, considering what they did. For they also weighed down the yoke of the elders, and showed no mercy to the infant, so that Jerusalem is henceforth called the city of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":714,"ref":"p714","source":"Ὡς γὰρ παρῶπται δι' ἀσέβειαν, οὕτως ἐπανελθοῦσα πρὸς ἑαυτὴν ἔσται κόσμος, οὐ μόνον ἐκείνῃ τῇ γενεᾷ, ἀλλὰ καὶ ταῖς μετ' ἐκείνην. Ἤγουν (ἐπειδὴ πάσχοντος μέλους, συμπάσχει πάντα τὰ μέλη) τῶν παραβεβηκότων τῆς καλλιελαίου κλάδων ἐκκοπέντων, οἱ τότε θεοσεβεῖς ἐγκαταλελεῖφθαι λέγονται, καὶ μεμισῆσθαι, μὴ ὄντος τοῦ βοηθοῦντος. Τῶν δὲ ἐκ τῆς ἀγριελαίου τὴν ἐκείνων ἀναπληρωσάντων χώραν, καὶ συναφθέντος ἑκατέρου λαοῦ, τῇ τοῦ Σωτῆρος δυνάμει συνέστη τῶν σωζομένων τὸ πλήρωμα, μία τε πόλις ἐξ ἀμφοῖν γέγονεν ἡ καλουμένη Σιὼν, ᾗ τελειωθείσῃ ἐπαγγέλλεται τὰ ἑξῆς. Τινὲς δέ φασι τεταπεινῶσθαι μὲν αὐτὴν διὰ τὸ κατὰ Χριστοῦ τόλμημα, σωθήσεσθαι δὲ τοῦτον πάλιν ἐπιγινώσκουσαν. Τὰ δ' οὖν ἐπαγόμενα· Θήσω σε ἀγαλλίαμα αἰώνιον, εὐφροσύνην γενεῶν γενεαῖς. Ὅπου γὰρ ἐλπὶς ἀφθαρσίας ἐν τῇ Ἐκκλησίᾳ τοῦ Θεοῦ, ἀτελευτήτου τε ζωῆς, καὶ δόξης, καὶ βασιλείας, οὐρανῶν, ποίαν ἔχοι τὸ\n\nκατηφές. Καὶ θηλάσεις, φησὶ, γάλα ἐθνῶν. Τὸ κοινὸν λέγει μυστήριον, καὶ τὴν στοιχειώδη διδασκαλίαν τῶν ἐν Χριστῷ διὰ πίστεως ἀναγεννωμένων. Τινὲς δὲ τοῦτό τε καὶ τὰ ἐφεξῆς τὰς ἐξ ἐθνῶν φασι καρποφορίας δηλοῦν, ἀναθήματά τε καὶ βασιλικὰ σιτηρέσια μέχρι νῦν ἐκ τῶν κρατούντων διδόμενα. Ἄλλοι δὲ βασιλέας φασὶ τοὺς τῶν μακαρισμῶν ἀξίους, οἷς ὁ Σωτὴρ οὐρανῶν βασιλείαν ἐπαγγέλλεται. Τινὲς δὲ καὶ καθ' ἱστορίαν τὸν πλοῦτον σημαίνεσθαί φασιν, ὃν βασιλεῖς προσῆγον, καὶ ἄρχοντες ἐν αὐτῇ τῷ Θεῷ, τῷ ταύτην ἐξελομένῳ τῶν πολεμίων, καὶ εἰς τὸ ἄρχειν αὖθις αὐτὴν καταστήσαντι. Ὅτι ἐγὼ Κύριος ὁ σώζων σε, φησί.","english":"For just as she has been rejected because of impiety, so when she returns to herself she will be a world—not only for that generation, but also for those after it. That is, since when one member suffers, all the members suffer with it, when the branches of the cultivated olive tree that had transgressed were cut off, those who were then devout are said to have been left behind and hated, since there was no one to help. But when those from the wild olive tree filled their place, and the two peoples were joined together, by the power of the Savior the fullness of those being saved was established, and one city from both came to be—the one called Zion—and to her, once perfected, the things that follow are promised. Some say that she was humbled because of her audacity against Christ, but that she will be saved when she recognizes him again. Then the words that follow: \"I will make you an eternal exultation, a joy to generations of generations.\" For where there is hope of incorruption in the Church of God, and of endless life, and glory, and kingdom, and heavens, what place would she have for dejection? And you shall suck, it says, the milk of the nations. He speaks of the common mystery, and of the elementary teaching of those reborn in Christ through faith. Some say that this and the following things indicate the fruitfulness of the nations, and the dedications and royal provisions given even now by those in power. Others say that kings are those worthy of the beatitudes, to whom the Savior promises the kingdom of heaven. Some also say that according to the historical sense wealth is signified, which kings and rulers brought to God in her—to God, who chose her out from her enemies and restored her again to rule. For I am the Lord who saves you, it says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":715,"ref":"p715","source":"Χάριτι γὰρ καὶ φιλανθρωπίᾳ σέσωσται τοῦ Ἰσραὴλ τὸ κατάλειμμα, ὡς μὴ παντελῶς τὸ ἐκ Πατέρων ἁγίων ἔθνος ἀπόληται. Γνῶθι δὲ, φησὶ, πρὸς τοῖς εἰρημένοις, ὡς οὐκ ἔτι ξύλων ἀργῶν δεήσει. (Ταῦτα γὰρ ὕλη πυρὸς) ἀλλ' οὐδὲ λίθων, τοῦτ' ἔστι ψυχῶν ἠλιθίων. Τὰ δὲ τούτων ἕξεις τιμιώτερα. Οἱ γὰρ πάλαι χαλκοῖ καὶ ἀντίτυποι ἄνδρες, καὶ τοὺς τρόπους παντὸς σιδήρου σκληρότεροι, μεταβληθέντες εἰς χρυσόν τε καὶ ἄργυρον ἐφαρμόσουσι τῇ σῇ κατὰ Θεὸν οἰκοδομίᾳ· οἵ τε ξύλων ἀναισθητότεροι, ἀντὶ χαλκοῦ σοι καὶ σιδήρου γενήσονται πρὸς τὴν οἰκοδομὴν συναιρόμενοι. Τινὲς δέ φασι βούλεσθαι λέγειν, ὅτι πάντα πρὸς τὸ ἄμεινον μεταστήσεται, παραχωρούσης τῆς ἐν νόμῳ παιδεύσεως τῇ διὰ τοῦ Χριστοῦ τοσοῦτον οὔσῃ κρείττονι, ὅσον χαλκοῦ χρυσός. Χρυσοφανὴς μὲν γὰρ ὁ χαλκὸς, πλὴν οὐ χρυσός. Ἀργυροφανὴς δὲ, διὰ τὸ στιλπνὸν, καὶ ὁ σίδηρος, ἀλλ' οὐκ ἄργυρος. Τοιγαροῦν τὴν ἐν νόμῳ γνῶσιν πρὸς τὴν διὰ Χριστοῦ, σκύβαλα Παῦλος καλεῖ, ἡ δὲ τῶν Γραμματέων καὶ Φαρισαίων διδασκαλία μυθώδης οὖσα, παρεικάζοιτο ξύλοις καὶ λίθοις. ἧς ἡ ἐν Χριστῷ τοσοῦτον ἀμείνων, ὅσον ξύλου χαλκὸς, σίδηρός τε λίθου. Τὰ μὲν γὰρ εὔθλαστα, τὰ δὲ, πρὸς τῷ λαμπρῷ καὶ τιμίῳ, καὶ ἀῤῥαγῆ. Βίος γὰρ ὀρθὸς μετὰ δογμάτων ἀληθῶν παραδίδοται, διὰ τοῦτο καὶ Παῦλος τῆς παρά τινων μυσταγωγίας τὴν δύναμιν, ξύλα, χόρτον, καὶ λίθους καλεῖ. Τινὲς δὲ καὶ κατὰ τὴν λέξιν ἀπέδωκαν, ὡς εὐσεβούσῃ τῇ πόλει πᾶσα ὕλη τιμία ἐν ἴσῳ ταῖς ἀτίμοις δοθήσεται. Μὴ δὲ γὰρ ἀδύνατον εἶναι τοῦτο Θεῷ.","english":"For by grace and love for humanity the remnant of Israel has been saved, so that the nation descended from holy fathers should not perish utterly. Know, he says, in addition to what has been said, that there will no longer be need of idle wood (for these are fuel for fire), nor of stones, that is, of foolish souls. But you will have things more honorable than these. For the men of old, bronze and counterfeit, and in their ways harder than all iron, having been changed into gold and silver, will fit your building according to God; and those more senseless than wood will become for you instead of bronze and iron, contributing together to the building. But some say that he wishes to say that all things will be changed for the better, the education in the law yielding to that through Christ, which is as much better as gold is than bronze. For bronze is gold-appearing, yet it is not gold. And iron is silver-appearing, because of its gleam, but it is not silver. Therefore Paul calls the knowledge in the law, compared with that through Christ, rubbish, while the teaching of the Scribes and Pharisees, being mythical, may be likened to wood and stones; which teaching in Christ is as much better as bronze is than wood, and iron than stone. For the former are easily pounded, while the latter, besides being bright and precious, are also unbreakable. For a right life together with true doctrines is handed down; for this reason Paul also calls the power of the mystic teaching of certain people wood, hay, and stones. But some have also rendered it according to the letter, that for a pious city every kind of material will be given as of equal value with the dishonorable. For this is not impossible for God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":716,"ref":"p716","source":"Πλὴν τούτων οὕτω γινομένων οἱ ἄρχοντές σου λοιπὸν ἐν εἰρήνῃ διάξουσι, κατὰ πρόγνωσιν αὐτοὺς ἐπισκόπους καλέσας. Τὸ δὲ, Ἐν εἰρήνῃ διάξουσιν καὶ ἐν δικαιοσύνῃ, ἐκ μέρους ἐπληροῦτο, κατὰ τὸ, \"Ἐκ μέρους γινώσκομεν, καὶ ἐκ μέρους προφητεύομεν,\" κατὰ τὸν παρόντα βίον δηλονότι. \"Ὅταν δὲ ἔλθῃ τὸ τέλειον, τὸ ἐκ μέρους καταργηθήσεται.\" Ὅπερ ἐστὶ τῆς Χριστοῦ βασιλείας τὸ τέλος, πάσης ἀδικίας ἀνῃρημένης, παντός τε συντρίμματος καὶ ταλαιπωρίας. Ἐχθρὸς γὰρ ὑπολειφθήσεται λοιπὸν οὐδεὶς, οὐδὲ μνήμη κακίας, κατὰ τὸ, \"Ἀπέδρα ὀδύνη, καὶ λύπη, καὶ στεναγμός.\" Πλὴν ὡς τῶν πρώτων ἐκβεβλημένων, ἑτέρους ἀνίστησιν ἐπισκόπους, καὶ ἄρχοντας εἰρηνεύοντας πρὸς Θεὸν, καὶ τιμῶντας τὸ δίκαιον ὁποῖον ἂν εἴη τὸ ἤδη ῥηθέν· \"Καὶ ἐπάξω τὴν χεῖρά μου ἐπὶ σὲ, καὶ πυρώσω σε εἰς καθαρόν. Τοὺς δὲ ἀπειθοῦντας ἀπολέσω, καὶ ἀφελῶ πάντας ἀνόμους ἀπὸ σοῦ, καὶ πάντας ὑπερηφάνους ταπεινώσω, καὶ ἐπιστήσω τοὺς κριτάς σου ὡς τὸ πρότερον,\" καὶ τὰ ἐπὶ τούτοις. Καὶ ὁ Σωτὴρ δὲ τοῖς Ἰουδαίων λέγει καθηγηταῖς· \"Ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία καὶ δοθήσεται ἔθνει ἑτέρῳ ποιοῦντι τοὺς καρποὺς αὐτῆς.\" Τινὲς δὲ κατὰ λέξιν φασὶν, ὡς τιμήσουσι τὸ δίκαιον μετὰ τῶν ὑπηκόων οἱ ἄρχοντες, εἰρήνης τε τεύξονται τῆς ἐκ πολέμων, ὡς τὸν δεδιότα πολεμίους, ἢ θῆρας, καταφεύγειν ἐπ' αὐτήν. Κληθήσεται δὲ, λέγει, σωτήριον τὰ τείχη σου. Πάλιν τὸ σωτήριον, Ἰησοῦν ἔχει τὸ Ἑβραϊκόν. Αὐτὸς γάρ ἐστιν ὁ καὶ περιτειχίζων τὴν Ἐκκλησίαν. Καὶ αἱ πύλαι σου γλύμμα, ὅπερ Ἀκύλας μὲν, ὕμνησις, φησὶν, ὁ δὲ Σύμμαχος, αἴνεσις.","english":"But when these things have thus come to pass, your rulers will thereafter live in peace, having called them bishops by foreknowledge. And the phrase, They shall live in peace and in righteousness, was fulfilled in part, according to, \"We know in part, and we prophesy in part,\" evidently in the present life. \"But when the perfect comes, that which is in part will be done away.\" Which is the end of Christ's kingdom, when all unrighteousness has been abolished, and every crushing and misery. For no enemy will be left thereafter, nor even the memory of evil, according to, \"Pain and sorrow and groaning have fled away.\" But since the first were cast out, he raises up others as bishops and rulers, making peace toward God and honoring justice, whatever that which has already been spoken may be: \"And I will bring my hand upon you, and I will burn you unto purity. But the disobedient I will destroy, and I will remove all the lawless from you, and all the proud I will humble, and I will set your judges as at the first,\" and the things that follow these. And the Savior also says to the teachers of the Jews: \"The kingdom will be taken from you and given to another nation that produces its fruits.\" But some say, according to the letter, that the rulers together with their subjects will honor justice, and will obtain peace from wars, so that one who fears enemies or wild beasts flees to it. And your walls, he says, will be called salvation. Again, salvation in the Hebrew has Jesus. For he is the one who also walls around the Church. And your gates shall be a carving, which Aquila calls a hymn, and Symmachus a praise.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":717,"ref":"p717","source":"Διὰ τούτων γὰρ ἡ εἴσοδος τοῦ θεοσεβοῦς πολιτεύματος, τῶν προσιόντων διδασκομένων ὑμνεῖν τὸν Θεόν. Τινὲς δὲ τείχη καὶ πύλας, τοὺς διδασκάλους φασὶ τειχίζον τας τὴν Ἐκκλησίαν βίῳ καὶ δόγμασι, καὶ τοὺς προσιόντας εἰσάγοντας. Γλύμμα δὲ, ὅτι περικαλλὴς ἄγαν ὁ λόγος αὐτοῖς, καὶ πρὸς ἀλήθειαν ἐκτετορνευμένος. Νοοῖτο δ' ἂν\n\nκαὶ ἐπὶ Χριστοῦ. Ἡ γὰρ εἴσοδος δι' αὐτοῦ πρὸς τὸν Πατέρα, ὅς ἐστι καὶ γλύμμα, οἱονεὶ μορφὴ καὶ χαρακτὴρ τῆς ὑποστάσεως τοῦ Πατέρος, καὶ ἀπαύγασμα τῆς δόξης αὐτοῦ. Ἀλλὰ καὶ οὐκέτι ἥλιος ἡμέραν σοι παρέξει, οὐδὲ νυκτὸς ἡ σελήνη σε φωτιεῖ. Οὔτε γὰρ ἐν νυκτὶ, οὔτ' ἐν αἰσθητῷ φωτὶ γενήσονται οἱ τοῦ καινοῦ αἰῶνος. Φησὶ γὰρ ὁ Σωτήρ· Ὁ ἥλιος σκοτισθήσεται, καὶ ἡ σελήνη οὐ δώσει τὸ φέγγος αὐτῆς. Φῶς γὰρ αὐτῶν καὶ δόξα Θεός· τελειοτέροις μὲν, ἀνθ' ἡλίου, ὑποβεβηκόσι δὲ, ἀντὶ σελήνης γινόμενος, ἀναλόγως τῷ τούτων χωρητικῷ τὰς ἑαυτοῦ διδοὺς ἀκτῖνας, ἔργῳ πληρῶν τοὺς μακαρισμοὺς, δι' ὧν εἶπεν· Οἱ πενθοῦντες παρακληθήσονται, καὶ οἱ κλαίοντες γελάσονται. Ὅθεν ἐπιφέρει· Ἀναπληρωθήσονται αἱ ἡμέραι τοῦ πένθους σου, πάσης ἀδικίας ἀνῃρημένης. Ὡς οὖν ἐκλελεγμένος κληρονομήσει τὴν ἐπηγγελμένην αὐτῷ γῆν τὴν τοῖς πραέσιν ἐπηγγελμένην, ἐν ᾗ καὶ ἡ πόλις ἡ ἐπουράνιος. Τοιοῦτος δὲ ὁ λαός μου, βλαστὸς ἐμῆς φυτείας.","english":"For through these things is the entrance of the God-fearing commonwealth, those who draw near being taught to hymn God. But some say that the walls and gates are the teachers, who wall the Church about with their life and doctrines, and bring in those who draw near. And the carving, because their word is exceedingly beautiful and fashioned in truth. But this might also be understood\n\nof Christ. For the entrance is through him to the Father, who is also the carving, as it were the form and impress of the Father's substance, and the radiance of his glory. But also, the sun shall no longer give you the day, nor shall the moon shine for you by night. For neither in night nor in sensible light shall those of the new age be. For the Savior says: The sun shall be darkened, and the moon shall not give her light. For their light and glory is God—becoming, for the more perfect, in place of the sun, and for those below, in place of the moon, giving his own rays in proportion to their capacity, fulfilling in deed the beatitudes through which he said: Those who mourn shall be comforted, and those who weep shall laugh. Wherefore he adds: The days of your mourning shall be fulfilled, all unrighteousness having been done away. As therefore one chosen he shall inherit the land promised to him, the land promised to the meek, in which is also the heavenly city. And such is my people, a shoot of my planting.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":718,"ref":"p718","source":"\"Πᾶσα γὰρ φυτεία, ἣν οὐκ ἐφύτευσεν ὁ Πατήρ μου ὁ οὐράνιος, ἐκριζωθήσεται,\" Ἔργα δὲ χειρῶν ὑπάρχων αὐτοῦ, κληρονομήσει τὴν γῆν, ὅτε καὶ ὁ ἐν τῷ παρόντι βίῳ ὀλιγοστὸς, εἰς χιλιάδας ἔσται, κατὰ τὸ, \"Ἴσθι ἐξουσίαν ἔχων ἐπάνω πέντε, ἢ δέκα πόλεων.\" Οἱονεὶ τοίνυν χιλίαρχοι τῶν σωζομένων γενήσονται. Καὶ ὁ νῦν δὲ ἐλάχιστος, εἰς ἔθνος μέγα. Οἷος ὁ Παῦλος λέγων· Ἐμοὶ δὲ τῷ ἐλαχιστοτέρῳ πάντων ἁγίων ἐδόθη ἡ χάρις αὕτη, ὃς ἔθνους ἄρξει μεγίστου παρὰ Θεῷ. Ἥξει δὲ, φησὶν, ὁ τούτοις ὡρισμένος καιρὸς, ὅτε ταῦτα διὰ τῆς ἐμῆς ἔσται Συναγωγῆς, ὅτε τοὺς ἀγγέλους ἀποστελεῖ, καὶ συνάξει τοὺς ἁγίους ἀπ' ἄκρων τῶν οὐρανῶν, μίαν τε ἐκ τῶν δύο λαῶν κατασκευάσεται πόλιν, ὁποῖόν ἐστι τὸ, ἵνα \"γένηται μία ποίμνη, εἷς ποιμήν.\" Τινὲς δὲ πρὸς τὸν αἰῶνα τὸν παρόντα τὰ περὶ ἡλίου καὶ σελήνης ἐξέλαβον. Εἰ γὰρ καὶ ὑποχωρεῖ ἥλιος μὲν ἐν νυκτὶ, σελήνη δὲ ἐν ἡμέρᾳ, ἀλλ' οὖν τὸ θεῖον καὶ νοητὸν φῶς ὃ διὰ τοῦ Πνεύματος ὁ Σωτὴρ χορηγεῖ τοῖς πιστεύουσιν, ἄσβεστον ἔσται, καὶ φωτὸς οὐδενὸς αἰσθητοῦ πρὸς νοῦ φωτισμὸν ἐπιδέονται πρὸς γνῶσιν Θεοῦ, καὶ ἐπιτήδευσιν ἀρετῶν. Διό φησιν· \"Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. Ὁ ἀκολουθῶν ἐμοὶ, οὐ μὴ περιπατήσῃ ἐν τῇ σκοτίᾳ, ἀλλ' ἕξει τὸ φῶς τῆς ζωῆς.\" Τὸ δὲ, Καὶ ἀναπληρωθήσονται αἱ ἡμέραι τοῦ πένθους σου, ἐπειδὴ τοῖς μὲν ἁμαρτωλοῖς τὸ κατηφὲς οἰκεῖον, πῦρ προσδοκῶσι καὶ σκότος, οἱ δὲ δίκαιοι τῇ ἐλπίδι χαίρουσι τὸ τῶν ἁμαρτιῶν ἀποθέμενοι πένθος. Διὸ ἐπάγει· Ἔσται ὁ λαός σου πᾶς δίκαιος.","english":"For every plant that my heavenly Father did not plant will be rooted up.\" But being the work of his hands, he will inherit the land, when also the one who is few in number in the present life will become thousands, according to the saying, \"Know that you have authority over five or ten cities.\" So then, as it were, they will become commanders of a thousand of those being saved. And the one who is now least will become a great nation. Such is Paul, saying: \"To me, the least of all the saints, this grace was given,\" who will rule over the greatest nation before God. But, he says, the appointed time for these things will come, when these things will happen through my Synagogue, when he will send the angels and gather the saints from the ends of the heavens, and will make one city from the two peoples, such as the saying, \"that there may be one flock, one shepherd.\" But some interpreted the things concerning the sun and moon in relation to the present age. For even if the sun withdraws at night and the moon by day, nevertheless the divine and intelligible light which the Savior supplies through the Spirit to those who believe will be unquenchable, and they will need no sensible light for the illumination of the mind toward the knowledge of God and the practice of virtues. Therefore he says: \"I am the light of the world. Whoever follows me will never walk in darkness, but will have the light of life.\" And the phrase, \"And the days of your mourning will be fulfilled,\" since despondency is proper to sinners, who expect fire and darkness, but the righteous rejoice in hope, having set aside the mourning of their sins. Therefore he adds: \"All your people will be righteous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":719,"ref":"p719","source":"Τῆς γὰρ Ἐκκλησίας τὸν λαὸν Χριστὸς δικαιοῖ τῇ χάριτι, οὗ φύτευμά ἐσμεν τῶν χειρῶν ἐγκεντρίσαντος ἡμᾶς εἰς τὴν καλλιέλαιον. Νῦν μὲν οὖν ἐν τῷ αἰῶνι τούτῳ κέκρυπται τῶν ἁγίων ἡ δόξα, ἐν δὲ τῷ μέλλοντι ὁ ἐλάχιστος πλείστων ἡγήσεται, ἐφ' ᾧ χαίροντες οἱ ἅγιοί φασιν· \"Ὑπέταξεν λαοὺς ἡμῖν, καὶ ἔθνη ὑπὸ τοὺς πόδας ἡμῶν.\" Ἔσται δὲ τοῦτο, ὅτε καὶ συνάξω αὐτοὺς, ἐξ οὐρανοῦ καταβὰς, καὶ ἁρπασθήσονται ἐν νεφέλαις εἰς ἀπάντησίν μου. Τινὲς δὲ οὕτως ἀπέδωκαν, ὡς παυσάμενος ἀσεβείας οὐκ ἔτι προηγουμένως ἡλίῳ καὶ σελήνῃ λογίσῃ τὸ φῶς, ἀλλὰ τῷ τούτων Δημιουργῷ, ἐπιλάμψασαν ἔχων αὐτοῦ τὴν ἀλήθειαν. Καὶ παύσεταί σου τῆς αἰχμαλωσίας τὸ πένθος ἀπολαβόντος τὴν γῆν σου. Ὡς δὲ φυτοῖς παραβαλλομένους προσῆκόν ἐστι τὸν ὀφειλόμενον καρπὸν ἀποδιδόναι. Θεὸς γὰρ ὁ φυτεύσας, καὶ δηλονότι ἐπιμελούμενος, ἅτινα εἰς δόξαν Θεοῦ συντείνει. Ὃς καὶ προλέγει αὐτῶν τὴν εἰς πλῆθος ἐπίδοσιν τοῦ Θεοῦ συνάγοντος, καὶ τοὺς ὀλίγους ποιοῦντος πολλούς. ΚΕΦΑΛ. ΞΑʹ. αιʹ. Πνεῦμα Κυρίου ἐπ' ἐμὲ, οὗ εἵνεκεν ἔχρισέ με, εὐαγγελίσασθαι πτωχοῖς ἀπέσταλκέ με, ἰάσασθαι τοὺς συντετριμμένους τῇ καρδίᾳ κηρύξαι αἰχμαλώτοις ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν, καλέσαι ἐνιαυτὸν Κυρίου δεκτὸν, καὶ ἡμέραν ἀνταποδόσεως, παρακαλέσαι πάντας τοὺς πενθοῦντας, δοθῆναι τοῖς πενθοῦσι Σιὼν δόξαν ἀντὶ σποδοῦ, ἄλειμμα εὐφροσύνης τοῖς πενθοῦσι, καταστολὴν δόξης ἀντὶ πνεύματος ἀκηδίασ9, κ.τ.λ. Ὁ ταῖς εὐαγγελικαῖς ἐπαγγελίαις ἐπειπὼν, Ἐγὼ Κύριος κατὰ καιρὸν συνάξω αὐτοὺς, νῦν παρὰ Κυρίου τούτου χάριν κεχρίσθαι φησὶ, τοῦ συναγαγεῖν αὐτοὺς δηλονότι.","english":"For Christ justifies the people of the Church by grace, whose planting we are, since he grafted us into the good olive tree. Now, then, in this age the glory of the saints is hidden, but in the age to come the least will lead the many, at which the saints rejoice, saying: \"He subjected peoples to us, and nations under our feet.\" And this will be, when I also gather them, having come down from heaven, and they will be caught up in clouds to meet me. But some have rendered it thus: that when impiety has ceased, you will no longer reckon light primarily to the sun and moon, but to their Creator, having his truth shining upon you. And the mourning of your captivity will cease, when you receive back your land. And it is fitting that those compared to plants render the fruit owed. For God is the one who planted, and evidently also the one who tends, things which contribute to the glory of God. He also foretells their increase into a multitude, as God gathers them and makes the few many. CHAPTER 61. 11. The Spirit of the Lord is upon me, because he has anointed me; he has sent me to proclaim good news to the poor, to heal the broken in heart, to proclaim release to captives, and recovery of sight to the blind, to call a year of the Lord acceptable, and a day of recompense, to comfort all who mourn, to give to those who mourn in Zion glory instead of ashes, an anointing of gladness to those who mourn, a garment of glory instead of a spirit of despondency, etc. He who, after the gospel promises, said, \"I, the Lord, will gather them in due time,\" now says that for this reason he has been anointed by the Lord, namely to gather them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":720,"ref":"p720","source":"Καὶ ὅρα Κύριον ὑπὸ Κυρίου τῷ ἁγίῳ χριόμενον Πνεύματι, ὡς ἐν Τριάδι νοεῖσθαι τὸ Θεῖον. Κύριος γὰρ ὢν καὶ Θεὸς φύσει, κατὰ τὸ ἀνθρώπινον ὑπὸ τοῦ Πατέρος τῷ Πνεύματι χρίεται. Οὔτ' οὖν ψιλὸς ἄνθρωπος, εἴγε Κύριος, οὔτε ἄσαρκος, εἴγε χρίεται, Θεὸς δὲ καὶ ἄνθρωπος ὁ αὐτὸς, οὐ κατὰ ταὐτόν· ὡς ἐκ Δαβὶδ οὖν ὑπάρχων, κεχρίσθαι λέγεται. Καὶ ἤδη γὰρ εἶπεν ἐπὶ τὸν ἐκ ῥίζης Ἰεσσαὶ, δηλονότι Χριστὸν, ἐπαναπεπαῦσθαι τὸ Πνεῦμα. Οὐ γὰρ ἐῤῥέθη χρίσματι κεχρίσθαι τοῖς παλαιοῖς ὁμοίως. Ἢ γὰρ ἂν οὐδὲν εἶχεν ἐξαίρετον. Καίτοι Δαβὶδ εἰπόντος· \"Διὰ τοῦτο ἔχρισέν σε ὁ Θεὸς, ὁ Θεός σου ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.\" Ὡς δὲ ἤδη γενόμενος ἄνθρωπός φησιν, οὗ εἵνεκεν ἔχρισέν με. Καὶ τὴν αἰτίαν ἐπήγαγεν. Καὶ προεῖπεν δὲ φήσας, Κατὰ καιρὸν συνάξω αὐτούς. Ὡς μὲν οὖν Θεὸς χορηγεῖ τὸ Πνεῦμα τῇ κτίσει, ὡς δὲ ἄνθρωπος δέχεται. Διὸ, κατὰ Λουκᾶν, ὡς ἐν Ναζαρὲθ γενόμενος εἰσῆλθεν εἰς τὴν Συναγωγὴν, καὶ τὸν Ἡσαΐαν ἀνοίξας εὗρε τουτὶ τὸ ῥητὸν, πτύξας ἔφη· Σήμερον ἡ Γραφὴ αὕτη πεπλήρωται. Κατ' αὐτὸν γὰρ τὸν καιρὸν συνέβη καὶ βαπτισθῆναι, καὶ τὸ Πνεῦμα κατελθεῖν ἐπ' αὐτὸν ἐν εἴδει περιστερᾶς· μεθ' ὃ πειραθεὶς ἦλθεν εἰς Ναζαρὲθ, καὶ πεπληρῶσθαι τὴν Γραφὴν ἀπεφήνατο. Τινὲς δὲ, ὡς εἴρηται, ἐπὶ τὸν τῆς γεννήσεως καιρὸν ἔχειν φασὶ τὴν ἀναφορὰν τὸ, ἔχρισέν με. Πλὴν μετὰ τὸ βάπτισμα φαίνεται κηρύσσων τὴν βασιλείαν τῶν οὐρανῶν (ὅπερ ἦν εὐαγγελίζεσθαι τοῖς πτωχοῖς) καὶ τοὺς μακαρισμοὺς ἐκτιθέμενος. Καὶ ἰᾶτο δὲ τοὺς συντετριμμένους τῇ καρδίᾳ, θεραπεύων ἐπαγγελίαις, καὶ λέγων·","english":"And observe the Lord being anointed by the Lord with the Holy Spirit, so that the Godhead is understood in the Trinity. For being Lord and God by nature, according to his humanity he is anointed by the Father with the Spirit. He is therefore neither a mere man, since he is Lord, nor without flesh, since he is anointed, but the same is God and man, not in the same respect; being therefore from David, he is said to have been anointed. For he has already said that upon the one from the root of Jesse, clearly the Christ, the Spirit has rested. For it was not said that he was anointed with anointing like the ancients. Otherwise he would have had nothing exceptional. And yet David said: \"Therefore God, your God, has anointed you with the oil of gladness beyond your companions.\" But as one who has already become man he says, \"For this reason he has anointed me.\" And he added the reason. And he foretold it also when he said, \"In due time I will gather them.\" As God, therefore, he supplies the Spirit to creation, but as man he receives it. Therefore, according to Luke, when he came to Nazareth he entered the synagogue, and opening Isaiah he found this very passage, and having rolled it up he said: \"Today this Scripture has been fulfilled.\" For at that very time it happened that he was also baptized, and the Spirit descended upon him in the form of a dove; after which, having been tempted, he came to Nazareth and declared that the Scripture had been fulfilled. But some, as has been said, say that \"he has anointed me\" refers to the time of his birth. However, after the baptism he appears proclaiming the kingdom of heaven (which was to preach good news to the poor) and setting forth the beatitudes. And he healed the broken in heart, treating them with promises, and saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":721,"ref":"p721","source":"Μακάριοι οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται. Καὶ μακάριοι οἱ κλαίοντες, ὅτι γελάσονται. Καὶ τοῖς δὲ αἰχμαλώτοις ὑπὸ δαιμόνων ἔθεσιν ἄφεσιν ἐκήρυττε, τοῖς μαθηταῖς εἰπών· Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς, ἐπ' ἀφέσει δηλονότι πλημμελημάτων· οἳ καὶ ἀβλεψίαν ἐνόσουν, τῇ πολυθέῳ πλάνῃ δουλεύοντες. Διόπερ ἐν τοῖς προλαβοῦσιν ἔφασκεν ὁ Πατήρ· Ἰδοὺ, τέθεικά σε εἰς φῶς ἐθνῶν, ἀνοῖξαι ὀφθαλμοὺς τυφλῶν, ἐξαγαγεῖν ἐκ δεσμῶν δεδεμένους. Καὶ πτωχοὶ δὲ ἦσαν, ὡς παντὸς ἀγαθοῦ νοσήσαντες ἔνδειαν, ἐλπίδα μὴ ἔχοντες, καὶ ἄθεοι ἐν τῷ κόσμῳ. Εἰ μὴ, ἄρα τοῖς πτωχοῖς τῷ πνεύματι δεδωρῆσθαί φησι τῶν δι' αὐτοῦ χαρισμάτων τὴν ἄφθονον χορηγίαν. Συντετριμμένους δὲ ἄλλως τοὺς ἀσθενῆ τὴν καρδίαν καὶ εὐδιάθρυπτον ἔχοντας, ὡς ἀντιστῆναι μὴ δύνασθαι ταῖς τῶν παθῶν προσβολαῖς, αἰχμαλώτων δὲ δίκην τούτοις δουλεύοντας· ἁρμόσει δὲ καὶ τοῖς ἐξ Ἰσραὴλ τὰ λεγόμενα. Οὐ γὰρ ἦν ἐπὶ γῆς ὁ ποιῶν χρηστότητα, οὐκ ἦν, ἕως ἑνός. Οὐκοῦν πάντες υἱοὶ νυκτὸς ὄντες καὶ σκότους, φωτὸς γεγόνασι τέκνα. Διηύγασε γὰρ αὐτοῖς ἡ ἡμέρα, καὶ ὁ τῆς δικαιοσύνης ἀνέσχεν ἥλιος, καὶ λαμπρὸς ἀνέτειλεν ἑωσφόρος. Κεχρίσθαι δέ φησι καὶ ἐνιαυτὸν Κυρίου καλέσαι δεκτὸν, τὸν τῆς ἐνανθρωπήσεως καιρὸν οὕτως εἰπὼν, ἐν ᾧ διάγων ἐπὶ γῆς, φῶς ἡμέρας τοῖς προσιοῦσι παρείχετο. Ὡς γὰρ ἡλίῳ δικαιοσύνης ὁ τοιοῦτος προσῆκεν ἐνιαυτός. Μήποτε δὲ τὸν μέλλοντα αἰῶνα δηλοῖ, ἐφ' ὃν τὰ τῆς ἑαυτοῦ διδασκαλίας ἀνέπεμπεν, ὅτε Οὐχ ἥλιος, οὐ σελήνη, ἀλλ' ἔσται σοι, φησὶ, Κύριος φῶς αἰώνιον;","english":"Blessed are those who mourn, for they shall be comforted. And blessed are those who weep, for they shall laugh. And to those held captive by the customs of demons he proclaimed release, saying to the disciples: Go, make disciples of all the nations, baptizing them—evidently for the forgiveness of sins. These were also sick with blindness, serving the error of polytheism. Therefore in the preceding passages the Father said: Behold, I have set you as a light for the nations, to open the eyes of the blind, to bring out from bonds those who are bound. And they were also poor, having fallen sick with the want of every good thing, having no hope, and atheists in the world. Unless, then, he means that to the poor in spirit has been granted the abundant supply of his gifts. And the crushed are otherwise those who have a weak and easily broken heart, so as not to be able to resist the assaults of the passions, but serve them like captives; and what is said will also fit those from Israel. For there was not on earth one who did good, not one, until one. Therefore all, being sons of night and darkness, have become children of light. For the day shone through for them, and the sun of righteousness rose, and the bright morning star arose. And he says that he has been anointed and has called the acceptable year of the Lord, thus calling the time of his incarnation, during which, living on earth, he provided the light of day to those who came to him. For such a year belongs to the sun of righteousness. But perhaps he indicates the age to come, to which he was sending up the things of his own teaching, when No sun, no moon, but the Lord shall be to you, he says, an everlasting light?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":722,"ref":"p722","source":"διὸ Κυρίου λέγεται ἐνιαυτὸς, ὡς ὑπ' αὐτοῦ φωτιζόμενος, καὶ δεκτὸς, ἢ κατὰ τοὺς λοιποὺς, εὐδοκίας. Ἐκεῖνος γάρ ἐστιν ὁ καταθύμιος τῷ Θεῷ, ὁ αὐτὸς ὢν καὶ ἡμέρα ἀνταποδόσεως, ὅτε τὰς ἀμοιβὰς οἱ κατὰ τὸν παρόντα κεκμηκότες βίον κομίζονται. Τινὲς δὲ δεκτὸν ἐνιαυτὸν, καθ' ὃν ἐσταυρώθη φασί. Δεκτοὶ γὰρ τότε γεγόναμεν τῷ Θεῷ καὶ Πατέρι, καρποφορηθέντες δι' αὐτοῦ. Διὸ περὶ τοῦ κόκκου τοῦ σίτου ἔλεγεν· \"Ἐὰν ἀποθάνῃ, καρπὸν πολὺν φέρει.\" Καὶ πάλιν· \"Ὅταν ὑψωθῶ ἐκ γῆς, πάντας ἑλκύσω πρὸς ἐμαυτόν.\" Διὸ καὶ ἀναστὰς ἐκ νεκρῶν ἔφασκεν· Ἐδόθη μοι πᾶσα ἐξουσία ἐν οὐρανῷ, καὶ ἐπὶ τῆς γῆς, ἐπὶ τὰ ἔθνη πέμπων τοὺς μαθητὰς, καὶ τὸ βάπτισμα, δι' οὗ λαβόντες ἄφεσιν, τῆς θείας αὐτοῦ φύσεως γεγόναμεν κοινωνοί. Δεκτὸν γὰρ ἐνιαυτὸν οἱ δεχθέντες ἐκτήσαντο, περὶ οὗ Παῦλός φησιν· \"Ἰδοὺ νῦν καιρὸς εὐπρόσδεκτος· ἰδοὺ ἡμέρα σωτηρίας, καὶ ἀνταποδόσεως,\" ὁ τῆς\n\nἐνανθρωπήσεως ὑπῆρξε καιρὸς, καθ' ὃν τοῖς πιστεύσασι τὰς ἐν ἐλπίσιν ἐπαγγελίας ἀπέδωκεν· ὅπερ ὁ διὰ Μωσέως νόμος οὐκ ἔσχε, τῷ παρόντι βίῳ περικλείων τὰς ἀμοιβὰς, μακροημέρευσιν λέγων, καὶ γῆς ἀγαθὰ, καὶ πολέμων ἀπαλλαγὰς, διὸ καὶ Ζαχαρίας φησί· \"Κατάκαρπος οἰκηθήσεται Ἱερουσαλὴμ ἀπὸ πλήθους ἀνθρώπων, καὶ κτηνῶν τῶν ἐν αὐτῇ.\" Καὶ πάλιν· \"Ἔτι καθήσονται πρεσβύτεροι ἐν ταῖς πλατείαις Ἱερουσαλὴμ, ἕκαστος τὴν ῥάβδον αὐτοῦ ἐν τῇ χειρὶ αὐτοῦ ἔχων ἀπὸ πλήθους ἡμερῶν, καὶ αἱ πλατεῖαι τῆς πόλεως πλησθήσονται παιδαρίων καὶ κορασίων παιζόντων.\" Ὁ δὲ Σωτὴρ τῷ μέλλοντι τὰς ἀμοιβὰς ταμιεύεται. Εἴποις δ' ἂν καὶ ἀνταπόδοσιν ἐν τῷ τῆς ἐνανθρωπήσεως γεγονέναι καιρῷ.","english":"Therefore the year is called the Lord's, as being enlightened by him, and acceptable, or, according to others, of good pleasure. For that is the year pleasing to God, the same being also a day of recompense, when those who have toiled in the present life receive their rewards. But some say the acceptable year is that in which he was crucified. For then we became acceptable to God and the Father, having borne fruit through him. Therefore he spoke concerning the grain of wheat: \"If it dies, it bears much fruit.\" And again: \"When I am lifted up from the earth, I will draw all to myself.\" Therefore also, having risen from the dead, he said: All authority has been given to me in heaven and on earth, sending the disciples to the nations, and the baptism, through which, having received forgiveness, we have become partakers of his divine nature. For those who were received obtained the acceptable year, concerning which Paul says: \"Behold, now is the acceptable time; behold, the day of salvation, and of recompense,\" which was the time of the incarnation, in which he rendered to those who believed the promises held in hope; which the law through Moses did not have, confining rewards to the present life, speaking of length of days, and the good things of the land, and release from wars, wherefore also Zechariah says: \"Jerusalem shall be inhabited as a fruitful place, from the multitude of men and of the cattle that are in it.\" And again: \"Old men shall yet sit in the streets of Jerusalem, each holding his staff in his hand because of the multitude of days, and the streets of the city shall be filled with boys and girls playing.\" But the Savior stores up the rewards for the future. And you might say that the recompense also took place in the time of the incarnation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":723,"ref":"p723","source":"Τὴν γὰρ τοῦ καταπατήσαντος ἡμᾶς διαβόλου καθεῖλεν ἰσχύν. Διὸ παρὰ Δαβὶδ τὸ τῶν λελυτρωμένων ἐξομολογησάμενον πρόσωπον ἐπιφέρει· \"Ὅτι ἐποίησας τὴν κρίσιν μου, καὶ τὴν δίκην μου, ἐκάθισας ἐπὶ θρόνου ὁ κρίνων δικαιοσύνην. Ἐπετίμησας ἔθνεσιν, καὶ ἀπώλετο ὁ ἀσεβής.\" Περὶ οὗ πάλιν φησίν· \"Ζητηθήσεται ἡ ἁμαρτία αὐτοῦ, καὶ οὐ μὴ εὑρεθῇ.\" Καὶ ὁ Σωτὴρ δὲ λέγει· \"Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου, νῦν ὁ ἄρχων τοῦ κόσμου τούτου ἐκβληθήσεται ἔξω.\" Κεχρίσθαι δέ φησι καὶ παρακαλέσαι πάντας τοὺς πενθοῦντας· \"Μακάριοι γὰρ, φησὶν, οἱ πενθοῦντες, ὅτι αὐτοὶ παρακληθήσονται.\" Ἀλλὰ καὶ τοῖς τὴν Σιὼν πενθοῦσι δώσει δόξαν. Ἐπένθουν γὰρ οἱ παρ' Ἰουδαίοις ἅγιοι τὴν ἔκπτωσιν τοῦ λαοῦ. Τοιοῦτος ἦν ὁ Παῦλος λέγων· ὅτι Λύπη μοί ἐστι, καὶ ἀδιάλειπτος ὀδύνη τῇ καρδίᾳ μου ὑπὲρ τῶν ἀδελφῶν μου τῶν συγγενῶν κατὰ σάρκα, ὑπὲρ ὧν καὶ ἀνάθεμα γενέσθαι προσηύχετο. Καὶ τούτοις οὖν δώσει δόξαν, καὶ ἀντὶ σποδοῦ, ἣν κατεπάσαντο δεόμενοι τοῦ Θεοῦ δι' αὐτοὺς, εὐφροσύνης ἄλειμμα, καὶ στολὴν ἔνδοξον, ἀνθ' ὧν ὑπὲρ αὐτῶν ἐν ἀκηδίᾳ γεγόνασι. Τινὲς δὲ τοὺς πρὸ τῆς ἐπιδημίας τοῦ λαοῦ πεν θοῦντας τὰς ἁμαρτίας φασὶν, οἳ καὶ προσεδόκων τὸν δικαιοῦντα τῇ πίστει τὸν ἀσεβῆ, ἅγιοί τε ὄντες, καὶ τὰς προφητείας εἰδότες. Βρέφος γ' οὖν ὁ Συμεὼν ἐν ἀγκάλαις λαβὼν τὸν Χριστὸν, ἰδεῖν ἐξομολογεῖτο \"φῶς εἰς ἀποκάλυψιν ἐθνῶν, καὶ δόξαν λαοῦ σου Ἰσραήλ.\" Καὶ Ζαχαρίας ὁ Ἰωάννου πατὴρ, ὅτι ἐπεσκέψατο, καὶ ἐποίησεν λύτρωσιν τῷ λαῷ αὐτοῦ. Καὶ Ναθαναὴλ, Ὃν ἔγραψε Μωσῆς καὶ οἱ προφῆται, φησὶν, εὑρήκαμεν Ἰησοῦν.","english":"For he brought down the strength of the devil who trampled us. Therefore, from David, the person of those who have been redeemed, having given thanks, adds: \"Because you have done my judgment and my cause, you sat on the throne judging righteousness. You rebuked the nations, and the impious one perished.\" Concerning him again he says: \"His sin will be sought out, and it will not be found.\" And the Savior also says: \"Now is the judgment of this world, now the ruler of this world will be cast out.\" And he says that he has been anointed and has comforted all who mourn: \"For blessed,\" he says, \"are those who mourn, for they themselves will be comforted.\" But he will also give glory to those who mourn for Zion. For the saints among the Jews mourned the fall of the people. Such was Paul, saying: \"that I have sorrow and unceasing grief in my heart for my brothers, my kinsmen according to the flesh,\" for whom he even prayed to become anathema. And to these, then, he will give glory, and instead of ashes, which they sprinkled on themselves in entreating God on their behalf, an anointing of gladness, and a glorious robe, in return for the fact that they had become despondent over them. But some say that those before the coming of the people mourned their sins, who also awaited the one who justifies the impious by faith, being holy and knowing the prophecies. At any rate, Simeon, having taken the Christ as a child in his arms, confessed to see \"a light for the revelation of the nations, and the glory of your people Israel.\" And Zechariah, the father of John, that he had visited and wrought redemption for his people. And Nathanael says, \"We have found Jesus, whom Moses and the prophets wrote of.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":724,"ref":"p724","source":"Πενθοῦσιν οὖν αὐτοῖς ἡ διὰ Χριστοῦ παράκλησις δέδοται. Τὸ δὲ ἄλειμμα τὸ τῆς εὐφροσύνης παρίστησιν ἱλαρόν. Ἐδόθη δὲ αὐτοῖς καὶ δόξα Χριστός· ἢ, ὥς φασί τινες, ἐπειδὴ τέθεινται αὐτῆς καθηγηταὶ, καὶ διδάσκαλοι· καὶ τέκνα ὄντες τῆς Ἰουδαίων Συναγωγῆς εἰς πατέρας ἐγένοντο. Πρὸς ἥν φησιν ὁ Δαβίδ· Ἀντὶ τῶν πατέρων σου ἐγενήθησαν οἱ υἱοί σου. Καὶ γοῦν Παῦλος ἔγραφε τοῖς μαθηταῖς· Ἐν γὰρ Χριστῷ Ἰησοῦ διὰ τοῦ Εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα. Καὶ ἄλλως δὲ δόξαν ἐδέξαντο, ποτὲ μὲν ἀκούοντες· Ἀσθενοῦντας θεραπεύετε, δαιμόνια ἐκβάλλετε, νεκροὺς ἐγείρετε, ποτὲ δὲ, Ὑμεῖς ἐστε τὸ φῶς τοῦ κόσμου. Εἶτά φησι· Καὶ κληθήσονται γενεαὶ δικαιοσύνης φύτευμα Κυρίου εἰς δόξαν, δηλονότι οἱ καταξιωθησόμενοι τοῦ δεκτοῦ ἐνιαυτοῦ. Σύμμαχος δὲ ἀντὶ τοῦ γενεαὶ, φησὶν ἰσχυροί. Χρηματίζουσι γὰρ οἱ ἐξ ἐθνῶν, γένος ἐκλεκτὸν, ἔθνος ἅγιον, λαὸς εἰς περιποίησιν. Δικαιοσύνης δὲ γενεαὶ τῆς ἐν Χριστῷ καὶ τὴν ἐν νόμῳ νικώσης. \"Ἐὰν γὰρ μὴ περισσεύσῃ, φησὶν, ἡ δικαιοσύνη ὑμῶν πλεῖον τῶν Γραμματέων καὶ Φαρισαίων, οὐ μὴ εἰσέλθητε εἰς τὴν βασιλείαν τῶν οὐρανῶν,\" ἣν διήνυσαν ἰσχυροὶ γεγονότες, ὡς ἐξέδωκε Σύμμαχος. Φύτευμα δὲ Κυρίου, ὡς Θεοῦ γεώργιον, περὶ ὧν ἔψαλλεν ὁ Δαβίδ· \"Πεφυτευμένοι ἐν τῷ οἴκῳ Κυρίου, ἐν ταῖς αὐλαῖς τοῦ Θεοῦ ἡμῶν ἐξανθήσουσι.\" Καὶ Παῦλος δέ φησιν· \"Ἐγὼ ἐφύτευσα ὑμᾶς, Ἀπολλὼς ἐπότισεν, ὁ δὲ Θεὸς ηὔξανεν.\" Συνᾴδει καὶ τὸ, \"Δίκαιος ὡς φοῖνιξ ἀνθήσει.\" Καὶ οἰκοδομήσουσιν ἐρήμους αἰωνίας· τῶν πρὶν ἐρήμων ἐθνῶν τὰς ψυχάς.","english":"Therefore consolation through Christ has been given to them in their mourning. And the anointing signifies the cheerfulness of gladness. And Christ was given to them also as glory; or, as some say, since they have been appointed leaders and teachers of it; and being children of the Synagogue of the Jews, they became fathers. To which David says: Instead of your fathers, your sons were born. And indeed Paul wrote to his disciples: For in Christ Jesus through the Gospel I begot you. And in another way also they received glory, sometimes hearing: Heal the sick, cast out demons, raise the dead; and sometimes: You are the light of the world. Then he says: And generations of righteousness shall be called the planting of the Lord for glory, evidently those who will be deemed worthy of the acceptable year. But Symmachus, instead of \"generations,\" says \"strong ones.\" For those from the nations are called a chosen race, a holy nation, a people for possession. And generations of righteousness are those in Christ, which also conquers that in the law. \"For unless your righteousness abounds more than that of the Scribes and Pharisees, you shall not enter into the kingdom of heaven,\" which they accomplished by becoming strong, as Symmachus rendered. And a planting of the Lord, as a husbandry of God, concerning whom David sang: \"Planted in the house of the Lord, they shall flourish in the courts of our God.\" And Paul also says: \"I planted you, Apollos watered, but God gave the growth.\" In agreement is also this: \"The righteous shall flourish like a palm tree.\" And they shall build the eternal desolate places: the souls of the nations formerly desolate.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":725,"ref":"p725","source":"Ἤγουν, φασί τινες, τὸ πλῆθος ἐμφαίνει τῶν διὰ πίστεως κεκλημένων, ὡς δεῖσθαι πόλεων ἑτέρων ἐν ἐρήμοις γενησομένων· ἤγουν τὰς ἐκκλησίας τὰς πρὶν ἐρήμους θεοσεβείας. Καὶ ἥξουσιν ἀλλογενεῖς, ποιμαίνοντες τὰ\n\nπρόβατά σου. Τῶν γὰρ προτέρων ἐκβεβλημένων (πρὸς οὕς τις λέγει προφήτης· \"Ὦ ποιμένες Ἰσραήλ· μὴ βόσκουσιν οἱ ποιμένες ἑαυτούς; οὐχὶ τὰ πρόβατα βόσκουσιν οἱ ποιμένες;\" πρὸς οὓς ἔλεγεν ὁ Σωτήρ· \"Ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τοῦ Θεοῦ, καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς\"), ἀντὶ τούτων ἐθνικοὶ ποιμένες κατέστησαν. Ἐνταῦθα δὲ σαφῶς τοῦ νόμου μετάθεσιν, καὶ τῆς κατ' αὐτὸν ἱερωσύνης παρίστησι, μηκέτι τῶν ἐκ Λευῒ λειτουργούντων. Ἦν γὰρ αὐτοῖς ἀδόκιμον τὸ ἀργύριον. Οἱ τοίνυν ἐξ ἐθνῶν καὶ ἀροτῆρες γεγόνασι, καὶ ἀμπελουργοί. Ἐπεὶ γὰρ ἐκλεκτὴ γῆ κέκληνται πλεισταχοῦ τῆς Γραφῆς οἱ πιστεύσαντες, καὶ ἀμπελὼν, καὶ κῆπος· ἀναλόγως ἀροτῆράς φησι, καὶ ἀμπελουργούς. Οὐκοῦν οὐκ αὐτοῖς ἁρπάζουσι τὴν τιμὴν, κέκληνται δὲ μᾶλλον παρὰ Θεοῦ. Καὶ οἱ κατὰ νόμον δὲ ποιμένες ἀμπελῶνος ἐκλήθησαν γεωργοὶ, περὶ ὧν φησιν ὁ Σωτήρ· Τί ποιήσει ὁ Κύριος τοῦ ἀμπελῶνος τοῖς κακοῖς γεωργοῖς; Τοῖς οὖν ἀντὶ τούτων ὁ προφήτης φησίν· Ὑμεῖς δὲ ἱερεῖς Κυρίου, κληθήσεσθε λειτουργοὶ τοῦ Θεοῦ ἡμῶν. Τίνες ἀλλ' οἱ τῆς Ἐκκλησίας ἀμπελουργοὶ, οἳ καὶ τὴν ἰσχὺν κατέδονται τῶν ἐθνῶν; ἢ κατὰ τὸν Ἀκύλαν, τὴν εὐπορίαν. Οὐδὲν γὰρ τοιοῦτο βρῶμα τοῖς τῆς Ἐκκλησίας ποιμέσι κατάλληλον, ὡς ἡ ἰσχὺς τῶν δι' αὐτῶν σωζομένων ἐθνῶν. Οὗτοι δ' ἂν εἶεν οἱ τὴν ἰσχὺν διὰ τῆς ὑπομονῆς ἐν τῇ ὑπὲρ ἀληθείας ἐπιδειξάμενοι μαρτυρίᾳ.","english":"That is, some say, the multitude indicates those called through faith, so that there is need of other cities that will come to be in the deserts; that is, the churches that were formerly deserts of piety. And strangers shall come, shepherding your sheep. For since the former shepherds were cast out (to whom a prophet says: \"O shepherds of Israel, do the shepherds not feed themselves? Do the shepherds not feed the sheep?\" to whom the Savior said: \"The kingdom of God will be taken from you and given to a nation producing its fruits\"), in place of these, Gentile shepherds were appointed. Here he clearly sets forth the change of the law, and of the priesthood according to it, since those from Levi no longer serve as priests. For their silver was rejected. Therefore those from the Gentiles have become both plowmen and vinedressers. Since, then, those who believed are called a chosen land in many places of Scripture, and a vineyard, and a garden, analogously he calls them plowmen and vinedressers. So it is not by their own seizing that they have the honor, but rather they have been called by God. And the shepherds according to the law were called farmers of the vineyard, about whom the Savior says: What will the Lord of the vineyard do to the wicked farmers? To them, then, in place of these, the prophet says: But you shall be called priests of the Lord, ministers of our God. Who are these but the vinedressers of the Church, who also devour the strength of the nations? or, according to Aquila, their wealth. For no food is so fitting for the shepherds of the Church as the strength of the nations saved through them. And these would be those who displayed strength through endurance in the testimony of martyrdom for the truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":726,"ref":"p726","source":"Ἀλλὰ καὶ ἐν τῷ πλούτῳ, φησὶ, θαυμασθήσεσθε. Τὸν δὲ τῶν ἐθνῶν πλοῦτον, ἀφ' ὧν ὁ Παῦλος γράφει Κορινθίοις, νοήσομεν· \"Εὐχαριστῶ τῷ Θεῷ μου διὰ Ἰησοῦ Χριστοῦ, ὅτι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ, ἐν παντὶ λόγῳ, καὶ πάσῃ γνώσει, καθὼς τὸ μαρτύριον τοῦ Χριστοῦ ἐβεβαιώθη ἐν ὑμῖν, ὥς τε μὴ ὑστερεῖσθαι ὑμᾶς ἐν μηδενὶ χαρίσματι.\" Τινὲς δὲ ἰσχὺν ἐθνῶν, τὰς ἐκ τῶν δυνατωτάτων τιμὰς λέγουσιν, οἵπερ ἂν εἶεν ἐξ ἐθνῶν κεκλημένοι, ἢ ὅτι ὁ παρ' ὑμῶν ἐπικρατήσει λόγος τῆς δυνάμεως τῶν ἐθνῶν, ἢ τῶν παρ' ἐκείνοις λαμπρῶν, ἢ τῶν κοσμικὴν ἠσκημένων σοφίαν. Τούτων γὰρ κατισχύσαντες ἐδοξάσθησαν. Καύχημα γὰρ διδασκάλων οἱ διὰ τῆς αὐτῶν σωθέντες μυσταγωγίας· οἱ δὲ τοιοῦτοι κληρονομήσουσι τὴν γῆν, πάντων ἐπικρατήσαντες, ἀλλ' οὐ μόνης Ἰουδαίας, κατὰ τοὺς πάλαι κληροδοτηθέντας ὑπὸ Ἰησοῦ Ναυὴ, ὃς τύπος ἦν τοῦ ἀληθινοῦ Ἰησοῦ, τοῦ τὴν δευτέραν καὶ κρείττω πεποιημένου κληροδοσίαν, περὶ ἧς φησιν ἐν Ψαλμοῖς· \"Αἴτησαι παρ' ἐμοῦ, καὶ δώσω σοι ἔθνη τὴν κληρονομίαν σου, καὶ τὴν κατάσχεσίν σου τὰ πέρατα τῆς γῆς,\" ἣν διένειμε τοῖς ἑαυτοῦ μαθηταῖς, ἄλλους ἀλλαχοῦ διαπέμψας χαίροντας ἐν αὐτῷ, καὶ ὥσπερ τινὰ στέφανον περικειμένους τὴν εὐφροσύνην, οὐκ ἐν προσκαίροις ἔχοντας τὴν ἀντιμισθίαν, ἀλλ' ἐν ἀεὶ διαμένουσιν ἀγαθοῖς. Ἔσται δὲ ταῦτα, φησὶν, ἐπειδὴ δικαιοσύνην μὲν ἀγαπῶ, μισῶ δὲ τὰ ἐξ ἀδικίας ἁρπάγματα τῶν πονηρῶν δαιμόνων τὰς ἀνθρωπίνας πάλαι διαρπαζόντων ψυχάς. Ὅθεν οὐκ Ἰουδαίοις μόνοις, ἀλλὰ πᾶσι, τὴν ἐμαυτοῦ χάριν ἐξέχεον. Ἀντὶ δὲ τοῦ δικαίοις, ἐν ἀληθείᾳ πάντες ἑρμήνευσαν οἱ λοιποί.","english":"But also, he says, you will be admired in wealth. And we shall understand the wealth of the nations, from which Paul writes to the Corinthians: \"I thank my God through Jesus Christ, that in everything you were enriched in him, in all speech and all knowledge, just as the testimony of Christ was confirmed in you, so that you are not lacking in any gift.\" But some say the strength of the nations means the honors that come from the most powerful, who would be those called from the nations, or that the word from you will prevail over the power of the nations, or over the illustrious things among them, or over those who have cultivated worldly wisdom. For having prevailed over these, they were glorified. For the boast of teachers is those saved through their own mystical instruction; and such as these will inherit the earth, having prevailed over all things—not only Judea, like those who were formerly given as an inheritance by Joshua the son of Nun, who was a type of the true Jesus, who made the second and better inheritance, about which he says in the Psalms: \"Ask of me, and I will give you the nations as your inheritance, and the ends of the earth as your possession,\" which he distributed to his own disciples, sending others to different places, rejoicing in him, and wearing gladness as a kind of crown, not having their recompense in temporary things, but in goods that remain forever. And these things will be, he says, because I love righteousness, but I hate the plunder that comes from the injustice of the wicked demons who long ago plundered human souls. Therefore I poured out my grace not only on Jews but on all. But instead of \"to the righteous,\" all the rest translated it \"in truth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":727,"ref":"p727","source":"Ὥς τε οὐ διαψευσθήσεται αὐτῶν ὁ μόχθος· ἀλλ' ἐν ἀληθείᾳ καὶ αὐτοῖς φυλαχθήσεται. Τινὲς δέ φασιν αἰτίαν εἶναι τούτους πρὶν ἀπεληλάσθαι ποιμένας πλεονεξίᾳ χαίροντας, οἵπερ ἀδίκως πλουτοῦντες, καθά φησιν ὁ προφήτης· \"Θησαυρίζοντες ἑαυτοῖς ἀσέβειαν, καὶ ταλαιπωρίαν, εἰς ἑτέρους αὐτὰ παραπέμπουσιν.\" Ἔφη γοῦν ὁ Σολομῶν, ὅτι πλοῦτος ἀδίκως συναγόμενος ἐξεμεθήσεται. Περὶ οὗ συστήματος καὶ ὁ Δαβίδ φησιν· \"Πλὴν μάτην ταράσσεται. Θησαυρίζει, καὶ οὐκ οἶδεν τίνι συνάξει αὐτά.\" Καὶ ἄλλως δὲ τοῖς ἐξ ἐθνῶν ἐδόθη τῶν Ἰουδαϊκῶν διδασκάλων ὁ μόχθος, κατὰ τό· \"Ἀρθήσεται ἀφ' ὑμῶν ἡ βασιλεία τοῦ Θεοῦ, καὶ δοθήσεται ἔθνει ποιοῦντι τοὺς καρποὺς αὐτῆς.\" Οἷς καὶ διαθήκην αἰώνιον διαθήσομαι, οὐ τὰ Μωσέως ἐντάλματα, τὸ δὲ τῆς καινῆς διαθήκης μυστήριον· ἢ τὴν ἐλπίδα τὴν ἀτελεύτητον. Εἶτά φησι· Καὶ γνωσθήσεται ἐν τοῖς ἔθνεσι τὸ σπέρμα αὐτῶν· οὐ τὸ σωματικὸν, ἐφ' ᾧπερ αὐχοῦσιν Ἰουδαῖοι, ἀλλὰ τὸ λογικὸν τῆς Ἐκκλησίας, ὃ παντὶ γνώριμον, ὡς ὑπὸ Θεοῦ τὴν αὔξησιν ἔχει. Σπέρμα γὰρ ἢ τὴν διδασκαλίαν, ἢ τοὺς μαθητὰς προσήκει","english":"So that their labor will not prove false, but will truly be preserved for them as well. But some say that these were the cause before they were driven out—shepherds rejoicing in greed, who, while enriching themselves unjustly, as the prophet says: \"Treasure up for themselves ungodliness and misery, and pass them on to others.\" Indeed Solomon said that wealth gathered unjustly will be vomited up. And concerning this company David also says: \"Nevertheless, he is troubled in vain. He treasures up, and does not know for whom he will gather them.\" And in another way, the labor of the Jewish teachers was given to those from the nations, according to the saying: \"The kingdom of God will be taken away from you, and given to a nation producing its fruits.\" To whom also I will make an everlasting covenant—not the commandments of Moses, but the mystery of the new covenant, or the hope that has no end. Then he says: And their seed will be known among the nations—not the physical seed, in which the Jews take pride, but the rational seed of the Church, which is known to all, as having its growth from God. For seed means either the teaching or the disciples, as is fitting","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":728,"ref":"p728","source":"νοεῖν, οἳ καὶ ἐξ αὐτῆς ὄψεως διὰ τῆς ἀγαθουργίας ὑπάρχουσι γνώριμοι, ὡς ἁγίων ὑπάρχουσι μαθηταὶ, σπέρμα ὄντες εὐλογημένον ὑπὸ Θεοῦ. Ὁποῖα τὰ θεῖα τῶν μοναζόντων συστήματα, περὶ ὧν ὁ Παῦλός φησιν· \"Οἱ δὲ τοῦ Χριστοῦ Ἰησοῦ, τὴν σάρκα ἐσταύρωσαν σὺν τοῖς παθήμασι καὶ ταῖς ἐπιθυμίαις·\" οἳ καὶ αὐτοὶ εὐφρανθήσονται ἐπὶ τῷ Κυρίῳ, οἷα δὴ τοιούτων σπέρμα γενόμενοι, περὶ ὧν ἔλεγεν· Καὶ εὐφροσύνη αἰώνιος ὑπὲρ κεφαλῆς αὐτῶν. Τινὲς δὲ τὴν ὅλην ῥῆσιν δύνασθαί φασι καὶ ὡς ἀπὸ τοῦ προφήτου λεγομένην νοεῖν. Ἐπεὶ γὰρ ὑπερβάλλουσαν ἔφη τοῦ Δεσπότου φιλανθρωπίαν ἐπὶ τὸ κρεῖττον πάντα μετοίσοντος, Οὐκ ἐμὸς ὁ λόγος, φησὶ, τῆς δὲ τοῦ Πνεύματος ἐνηχήσεως Θεοῦ με πρὸς εὐαγγελισμὸν ἀναδείξαντος τῶν μελλόντων ἀγαθῶν τοῖς ἐν πενίᾳ γενησομένων, ὡς ἂν ἴασιν δεξάμενοι ψυχικὴν ἐπανέλθωσιν ἀπὸ τῆς κατὰ ταύτην αἰχμαλωσίας, ἥτις καὶ κυρίως ἐστίν. Σωματικῶς γὰρ ἐν αἰχμαλωσίᾳ Δανιὴλ, καὶ οἱ τρεῖς γενόμενοι παῖδες, ἀδούλωτον ἔχον τὸ φρόνημα· μᾶλλον δὲ καὶ τὸ σῶμα μήτε πυρὸς, μήτε θηρίων καθικνουμένων. Ἐνιαυτὸς δὲ Κυρίου δεκτὸς, ἐν ᾧ μεταβαλεῖ πρὸς τὸ κρεῖττον ψυχὴ τῷ τῶν ψυχῶν γεωργῷ τὴν εὐκαρπίαν παρέχουσα, καθάπερ φορὰν σπερμάτων ἐτήσιον βλαστανόντων μὲν ἐν χειμῶνι, ἐν ἔαρι δὲ αὐξομένων, ἐπὶ δὲ θέρους τελειουμένων. Οἷς ἀντὶ πένθους εὐφροσύνην εὐαγγελίζεται, καὶ τῆς κατεχούσης αὐτοὺς ἑκατέρας αἰχμαλωσίας, οἳ καὶ ἀνοικοδομήσουσι τὰς πλείστας κατεστραμμένας, ἕξουσί τε τοὺς ἀλλοφύλους ἐν ὑπηρετῶν τάγματι εὐχομένων θητεῦσαι τοῖς Ἰσραηλίταις τῷ λόγῳ τῆς θεοσεβείας ἱερωμένοις.","english":"To understand, who even from the very appearance are known through their good works, that they are disciples of the saints, being a seed blessed by God. Such are the divine communities of monks, concerning whom Paul says: \"But those who belong to Christ Jesus have crucified the flesh with its passions and desires;\" who themselves also will rejoice in the Lord, as having become a seed of such people, concerning whom he said: And everlasting joy shall be upon their head. But some say that the whole passage can be understood as spoken also from the prophet himself. For since he spoke of the surpassing love of the Master for humanity, that he would transfer all things to the better, \"It is not my word,\" he says, \"but the inspiration of the Spirit, which appointed me for the proclamation of the good things that are to come to those who will be in poverty, so that having received healing of the soul they may return from the captivity that is according to it, which is also the true captivity. For Daniel and the three children were in captivity bodily, having their mind unenslaved; or rather even their body, since neither fire nor beasts touched them. And an acceptable year of the Lord, in which the soul will change for the better, providing fruitfulness to the farmer of souls, just as the yearly yield of seeds that sprout in winter, grow in spring, and are perfected in summer. To whom instead of mourning he proclaims good news of gladness, and of both captivities that held them, who will also rebuild the most of the things that have been destroyed, and will have the foreigners in the rank of servants, praying to serve the Israelites who are consecrated by the word of piety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":729,"ref":"p729","source":"Ὅτι γὰρ ἕκαστος ἱερεὺς εἶναι δύναται τοῦ Θεοῦ, δείκνυσι καὶ τὸ κατ' 2652 οἶκον θυόμενον πρόβατον, καὶ ἡ διὰ λόγων ἐκάστου προσαγομένη τῷ Θεῷ προσευχή. Θεοσεβείᾳ τοίνυν προσκείμενοι δέξονται παρὰ τῶν ἐθνῶν προσφορὰς πλουτοῦντες καὶ θαυμαζόμενοι· καὶ ἀντὶ τῆς ἀρχαίας ἑτέραν κληρονομήσουσι γῆν, ἀντ' ἄλλων ἄλλοι φαινόμενοι, καὶ φίλοι ὄντες. Δικαιοσύνης ἐγὼ γάρ εἰμι Κύριος, οὐχὶ πάντα τὰ ἁρπάγματα μισῶν, ἀλλὰ τὰ ἐξ ἀδικίας. Καὶ γὰρ τοὺς ἁρπάζοντας τὴν βασιλείαν τῶν οὐρανῶν ἀγαπῶ. Οἱ δὲ ἀδίκως ἁρπάζοντες γυμνοί τε τῶν ἁρπαγμάτων ἀπίασι, καὶ τὴν ὑπὲρ αὐτῶν ἀποτίσουσι δίκην. Οἱ δὲ δίκαιοι καλοὶ τῶν ληφθέντων οἰκονόμοι γενόμενοι, καὶ τῶν παρόντων, καὶ τῶν αἰωνίων ἀγαθῶν ἀπολαύσουσιν, ὅτε, ὡς εὐλογίας ὄντες κληρονόμοι, γνωσθήσονται, ὤσπερ οὖν καὶ οἱ πονηροὶ κολαζόμενοι, κληρονομούντων ἐκείνων εὐφροσύνην αἰώνιον. ιʹ, ιαʹ. Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ. Ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης. Ὡς νυμφίῳ περιέθηκέ μοι μίτραν, καὶ ὡς νύμφην κατεκόσμησέ με κόσμῳ9, κ.τ.λ. Μετὰ τὰς ἐπαγγελίας, ἃς φανεὶς ὁ Χριστὸς ἐπὶ γῆς ἐπληρώσατο (ἐν αἷς ἦν καὶ τὸ, Εὐφρανθήσονται ἐπὶ Κύριον), προσωποποιεῖ τὴν Ἐκκλησίαν ὁ λόγος, ἐφ' οἷς ἔτυχεν ἐξομολογουμένην καὶ χαίρουσαν. Ἀπολαβοῦσα γὰρ ὥσπερ ἴδια μέλη, τῶν σωζομένων τὸ πλήρωμα, ὡς ἐκ σώματος εὐπρεποῦς συγκειμένη νύμφη, καὶ τὸν ἐκ τοῦ νυμφίου προσλαβοῦσα κόσμον, εἰκότως φησίν· Ἀγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ. Μία γὰρ τῶν αὐτὴν πληρούντων ἡ διὰ τῆς πρὸς ἀλλήλους συμπνοίας ψυχὴ, κατὰ τό·","english":"For it shows that each priest can belong to God, both the sheep sacrificed at home and the prayer of each one offered to God through words. Therefore, devoted to godliness, they will receive offerings from the nations, being rich and admired; and instead of the ancient land they will inherit another land, appearing as others in place of others, and being friends. For I am the Lord of righteousness, hating not all plunder, but what comes from injustice. For I also love those who plunder the kingdom of heaven. But those who plunder unjustly will depart stripped of their plunder and will pay the penalty for them. But the righteous, having become good stewards of what they have received, will enjoy both present and eternal goods, when, as heirs of blessing, they are made known, just as the wicked also are punished, while those others inherit eternal gladness. 10, 11. Let my soul rejoice in the Lord. For he has clothed me with a garment of salvation, and a tunic of gladness. As a bridegroom he has placed a headband on me, and as a bride he has adorned me with ornament, etc. After the promises which Christ, having appeared on earth, fulfilled (among which was also, They shall rejoice in the Lord), the passage personifies the Church, confessing and rejoicing over what she has obtained. For having received, as it were, her own members, the fullness of those being saved, as a bride composed of a comely body, and having received the adornment from the bridegroom, she reasonably says: Let my soul rejoice in the Lord. For one of those who fill her is the soul, through their harmony with one another, according to the text:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":730,"ref":"p730","source":"\"Καὶ ἦν πάντων τῶν πιστευόντων ἡ καρδία καὶ ἡ ψυχὴ μία.\" Ὃ πολλῷ μᾶλλον ἐπὶ τοῦ αἰῶνος τοῦ νέου γενήσεται, ἐν ᾧ τὰς προκειμένας ἀποδώσει φωνάς. Τὸ δὲ τῆς σωτηρίας αἴτιον, Ἐνέδυσε γάρ με ἱμάτιον σωτηρίου. Τὸ γὰρ σῶμα τῆς ἀναστάσεως φωτὸς ἔσται πλῆρες, οὐκ ἔτι θανάτου λεγόμενον, κατὰ τὸ, Τίς με ῥύσεται ἐκ τοῦ σώματος τοῦ θανάτου τούτου; Σωτηρίου δὲ ἱμάτιον περιτεθήσεται τῇ ψυχῇ, καὶ χιτὼν εὐφροσύνης. Ἕκαστος γὰρ τὰς ἰδίας ἀνδραγαθίας ἐνδύσεται, ταύταις ἐνευφραινόμενος. Ἤγουν χιτῶνά φησι τὸν Χριστὸν, κατὰ τὸ τῷ Ἀποστόλῳ ῥηθέν· \"Ἐνδύσασθε τὸν Κύριον ἡμῶν Ἰησοῦν τὸν Χριστόν.\" Ὃν ὁ δεχόμενος πρὸς τῇ σωτηρίᾳ, καὶ τὸ ἐν εὐφροσύναις εἶναι κερδαίνει. Ὁποῖόν ἐστι τό· \"Ἐγὼ ἦλθον, ἵνα ζωὴν ἔχωσι, καὶ περισσὸν ἔχωσι.\" Περισσὸν λέγων\n\nτὴν ἐν ᾗ χαρᾷ γενησόμεθα· ὃν εἴτις λάβοι, στεφανωθήσεται κόσμῳ παντὶ νοητῷ. Ἀλλ' εἰ μὲν εἰς ἄνδρα κατήντησε τέλειον, ὡς νυμφίος στεφανωθήσεται. Ὑποβαίνων δὲ τοῖς μέτροις, ὡς νύμφη κοσμεῖται, δυναμένου τοῦ εἰς μέτρον ἡλικίας ἐφθακότος εἰπεῖν· \"Τὸν καλὸν ἀγῶνα ἠγώνισμαι, τὸν δρόμον τετέλεκα, τὴν πίστιν τετήρηκα, λοιπὸν ἀπόκειταί μοι ὁ τῆς δικαιοσύνης στέφανος.\" 2653 Ἤγουν τοὺς αὐτοὺς, διὰ μὲν τὴν ἀνδρείαν, νυμφίον καλεῖ. Διὰ δὲ τὸ καρπογόνον μετὰ τοῦ ποικίλον ἐξ ἀρετῶν ἔχειν τὸ κάλλος, νύμφην. Εἴρηται γοῦν. \"Διὰ τὸν φόβον σου, Κύριε, ἐν γαστρὶ ἐλάβομεν,\" καὶ τὰ μετὰ ταῦτα. Ὁ δὲ Ἀκύλας, ὡς νυμφίον ἱερατευμένον, καὶ ὡς νύμφην κοσμουμένην σκεύεσιν αὐτῆς, ἐξέδωκεν. Ὁ δὲ Σύμμαχος· Ὥσπερ νυμφίον κεκοσμημένον στεφάνῳ, καὶ ὡς νύμφην περικειμένην τὴν σκευὴν αὐτῆς.","english":"And the heart and soul of all the believers was one.\" This will happen much more in the new age, in which he will give back the voices that lie before us. And the cause of salvation is: For he has clothed me with a garment of salvation. For the body of the resurrection will be full of light, no longer called of death, according to the saying, Who will deliver me from this body of death? And a garment of salvation will be put around the soul, and a tunic of gladness. For each will put on his own brave deeds, rejoicing in them. Or rather, he calls Christ the tunic, according to what was said by the Apostle: \"Put on our Lord Jesus Christ.\" Whoever receives him gains, along with salvation, also the being in gladness. Such is the saying: \"I came that they may have life, and have it abundantly.\" Calling it abundant\n\n—the joy in which we shall be. Whoever receives him will be crowned with the whole intelligible world. But if he has arrived at a perfect man, he will be crowned as a bridegroom. Descending, however, to the measures, he is adorned as a bride, since one who has reached the measure of stature is able to say: \"I have fought the good fight, I have finished the race, I have kept the faith; henceforth there is laid up for me the crown of righteousness.\" Or rather, the same persons he calls a bridegroom on account of courage. And on account of fruitfulness, together with having the varied beauty that comes from virtues, a bride. So it has been said: \"Because of your fear, O Lord, we conceived in the womb,\" and what follows. But Aquila rendered it as a bridegroom performing priestly service, and as a bride adorned with her own vessels. And Symmachus: As a bridegroom adorned with a crown, and as a bride wearing her own garment.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":731,"ref":"p731","source":"Ἡ δὲ αὐτὴ νύμφη τις οὖσα τοῦ Νυμφίου Λόγου, καὶ τὰ παρ' αὐτοῦ σπέρματα ὑποδεξαμένη, καρποὺς ὡραίους ἀποδιδοῦσα καὶ εὐανθεῖς λέγει, καὶ ὡς γῆν αὔξουσαν τὸ ἄνθος αὐτῆς. Ὡς ἂν δὲ μὴ συναρπάζοντες εἰς ἑαυτοὺς Ἰουδαῖοι ταῦτα λαμβάνοιεν, διαστέλλεται λέγων· Καὶ ἀγαλλίαμα ἐναντίον πάντων τῶν ἐθνῶν. Ἄνθος δέ φασιν, ἢ τὸν Χριστὸν τὸν ἐν Ἄσμασι λέγοντα· \"Ἐγὼ ἄνθος τοῦ πεδίου, κρῖνον τῶν κοιλάδων,\" ἢ τὸ εὐαγγελικὸν κήρυγμα, οὗ τὴν δικαιοσύνην ὁ κατορθῶν εὐφρανθήσεται, ὅταν ἀκούσῃ· \"Εὖ δοῦλε ἀγαθὲ καὶ πιστὲ, ἐπὶ ὀλίγα ἦς πιστός· ἐπὶ πολλῶν σε καταστήσω. Εἴσελθε εἰς τὴν χαρὰν τοῦ Κυρίου σου.\" ΚΕΦΑΛ. ΞΒʹ. αιβʹ. Διὰ Σιὼν οὐ σιωπήσομαι, καὶ διὰ Ἱερουσαλὴμ οὐκ ἀνήσω, ἕως ἂν ἐξέλθῃ ὡς φῶς ἡ δικαιοσύνη μου, τὸ δὲ σωτήριόν μου ὡς λαμπὰς καυθήσεται. Καὶ ὄψονται ἔθνη τὴν δικαιοσύνην σου, καὶ βασιλεῖς τὴν δόξαν σου, καὶ καλέσει σε τὸ ὄνομά σου τὸ καινὸν, ὃ ὁ Κύριος ὀνομάσει αὐτό. Καὶ ἔσῃ στέφανος κάλλους ἐν χειρὶ Κυρίου, καὶ διάδημα βασιλείας ἐν χειρὶ Θεοῦ σου9, κ.τ.λ. Ἐπὶ δὲ τοῖς εἰρημένοις ὁ προφήτης διατεθεὶς, καὶ οἷον ἔνθους ὑφ' ἡδονῆς γενόμενος, Διὰ Σιὼν, φησὶν, οὐ σιωπήσομαι. Διὰ παντὸς γὰρ βοήσω πρὸς τὸν Θεὸν ἱκετεύων τὸ τῶν εἰρημένων ἰδεῖν ἀποτέλεσμα, ὅπερ ἔσται ἐπ' ἂν ἡ δικαιοσύνη καὶ τὸ σωτήριον Ἱερουσαλὴμ ἐπὶ πάντας ἀνθρώπους ἐκλάμψῃ. Τὸ γὰρ φῶς αὐτῆς εἰς τὰ ἔθνη μετ' αὐτὴν διαβήσεται. Ὁ γὰρ τῶν ἀποστόλων χορὸς τὴν διδασκαλίαν ἐπὶ πάσας τὰς βασιλείας ἐξέτεινεν, ἥτις ἦν καὶ τῶν πάλαι πληρούντων τὸ θεοσεβὲς παρ' Ἰουδαίοις πολίτευμα καλούμενον Ἱερουσαλήμ. Τινὲς δὲ τὴν νέαν φασίν.","english":"This same bride, being a bride of the Bridegroom Logos, having received the seeds from him and returning ripe and fair-blooming fruits, speaks, and is like a land that makes its flower grow. But so that the Jews might not seize these things for themselves, he distinguishes, saying: And a rejoicing before all the nations. And they call the flower either the Christ who says in the Song of Songs: \"I am the flower of the field, a lily of the valleys,\" or the gospel proclamation, whose righteousness the one who accomplishes it will rejoice in when he hears: \"Well done, good and faithful servant; you were faithful over a few things; I will set you over many. Enter into the joy of your Lord.\" CHAPTER 62. 12. Through Zion I will not be silent, and through Jerusalem I will not rest, until my righteousness goes forth as light, and my salvation burns as a torch. And nations will see your righteousness, and kings your glory, and he will call you by your new name, which the Lord will name it. And you shall be a crown of beauty in the hand of the Lord, and a diadem of kingship in the hand of your God, etc. And at what has been said the prophet, being disposed, and as it were inspired by pleasure, says, Through Zion I will not be silent. For I will cry out continually to God, entreating to see the fulfillment of what has been said, which will be when the righteousness and salvation of Jerusalem shine forth upon all men. For her light will pass over to the nations after her. For the chorus of the apostles extended the teaching to all the kingdoms, which was also the polity of those of old who fulfilled godliness among the Jews, called Jerusalem. But some say the new.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":732,"ref":"p732","source":"Τῆς γὰρ Ἐκκλησίας οἱ ἀπόστολοι γεγόνασιν ἀπαρχή. Οὐκ ἀνήσω τοίνυν μέχρι πληρώσῃ Θεὸς αὐτῇ τὰ ἐπηγγελμένα, τὴν διὰ Χριστοῦ δηλαδὴ σωτηρίαν πάσῃ τῇ γῇ. Οὐ γὰρ Ἰουδαίων μόνων ὁ Θεὸς, ἀλλὰ καὶ ἐθνῶν. Τινὲς δὲ (ὡς τοῦ ῥητοῦ ἔχοντος· τὴν δικαιοσύνην μου, καὶ τὸ σωτήριόν μου) ἀπὸ προσώπου τοῦ Θεοῦ τὸν λόγον εἶναί φασιν ἐπαγγελλομένου ταῦτα πληροῦν. Δικαιοσύνη δὲ καὶ σωτήριον ὁ Χριστὸς, οἷά τις ἐν κόσμῳ λαμπὰς, εἰπών· Ὅτ' ἂν ὦ ἐν τῷ κόσμῳ, φῶς εἰμι τοῦ κόσμου, ἀσεβείᾳ καὶ πλημμελήμασιν ἁπάντων ἐσκοτισμένων τὸ πρότερον. Δικαιοσύνην δὲ καὶ δόξαν πάλιν καλεῖ τὸν Χριστόν. Δεδικαιώμεθα γὰρ ἐν αὐτῷ, καὶ τὴν παρ' αὐτοῦ πεπλουτήκαμεν δόξαν. Πρὸς καινότητα δὲ τραπεῖσα ζωῆς, καινὸν ἔσχε καὶ τοὔνομα, ἀντὶ Συναγωγῆς Ἐκκλησία, καὶ οἶκος, καὶ πόλις Θεοῦ, ᾗ φησιν ὁ Δαβίδ· Δεδοξασμένα ἐλαλήθη περὶ σοῦ, ἡ πόλις τοῦ Θεοῦ. Ὅτι δὲ καὶ εὐπρεπὴς ἔσται, καὶ ἀπαραβλήτῳ κάλλει κατεστεμμένη, ἐπήγαγεν· Ἔσῃ στέφανος κάλλους. Πᾶσαν γὰρ ἁγίαν ψυχὴν, καὶ τὴν Ἐκκλησίαν ὅλην, στεφάνῳ παρεικαστέον ἐκ πολλῶν ἀνθέων συγκειμένῳ, βασιλικῷ τε διαδήματι. Φησὶ γὰρ εἶναι τὴν Ἐκκλησίαν Δαβὶδ ἐν ἱματισμῷ διαχρύσῳ περιβεβλημένην, πεποικιλμένην, ἴσα λέγων τοῖς προκειμένοις. Τὸ, ἐν χειρὶ δὲ Θεοῦ, τὸ ὑπὸ σκέπην δηλοῖ τὴν αὐτοῦ. Ὃς καί φησιν· Καὶ ὑπὸ σκέπην τῆς χειρός μου σκεπάσω σε. Καὶ ὁ Χριστὸς δὲ περὶ τῶν ἰδίων προβάτων φησί· Καὶ οὐδεὶς ἁρπάσει αὐτὰ ἐκ τῆς χειρὸς τοῦ Πατέρος μου. Τινὲς δὲ στέφανον Χριστοῦ τοὺς δι' αὐτοῦ κατορθοῦντας εἰρήκασι· καὶ τῆς αὐτοῦ βασιλείας διάδημα, τοὺς ὑπὲρ αὐτοῦ","english":"For the firstfruits of the Church were the apostles. I will not cease, therefore, until God fulfills for her the things promised to her—namely, the salvation through Christ for all the earth. For God is not of the Jews only, but also of the Gentiles. But some, taking the passage as reading \"my righteousness and my salvation,\" say that the words are spoken from the person of God, who promises to fulfill these things. And righteousness and salvation are Christ, like a lamp in the world, who said: \"While I am in the world, I am the light of the world,\" when all things had previously been darkened by impiety and transgressions. And again he calls Christ righteousness and glory. For we have been justified in him, and we have been enriched with the glory that comes from him. But having turned to newness of life, she also received a new name—instead of Synagogue, Church, and house and city of God, of which David says: \"Glorious things have been spoken of you, O city of God.\" And that she will also be comely and crowned with incomparable beauty, he added: \"You shall be a crown of beauty.\" For every holy soul, and the whole Church, must be likened to a crown composed of many flowers, and to a royal diadem. For David says that the Church is clothed and wrapped in a garment of gold, embroidered—saying the same things as what lies before us. And \"in the hand\" indicates that she is under his protection. He also says: \"And under the shadow of my hand I will cover you.\" And Christ also says concerning his own sheep: \"And no one shall snatch them out of the hand of my Father.\" But some have said that the crown of Christ is those who succeed through him, and the diadem of his kingdom is those who for his sake","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":733,"ref":"p733","source":"μαρτυρήσαντας, οὓς τῇ ἑαυτοῦ χειρὶ ὁ Πατὴρ ἐκλεξάμενος τῷ Υἱῷ περιτίθησιν, στεφανῶν αὐτὸν καὶ διαδήματι βασιλικῷ τιμῶν, τῷ πλήθει τῶν δι' αὐτοῦ καὶ ὑπ' αὐτοῦ σεσωσμένων. Ἐφ' οἷς οὐκ ἔτι κληθήσεται ἡ τὸ καινὸν ὄνομα λαβοῦσα, ὑπολελειμμένη καὶ ἔρημος, ἀλλὰ θέλημα ἐμὸν, τοῦτ' ἔστι, κατὰ τὸ θέλημά μου. Δι' οὗ δηλοῖ καὶ τὸ, θελητὴν αὐτὴν ἔσεσθαι τὴν πρὶν ἐρημωθεῖσαν, ἀνθ' ὧν ἠθέτησεν εἰς Χριστόν· ἀλλὰ σωθέντος τοῦ καταλείμματος, καὶ ἑνωθέντων αὐτῷ τῶν ἐξ ἐθνῶν, εἰς πλῆθος ἐπέδωκεν ἄπειρον, εὐδοκοῦντος ἐν αὐτῇ Θεοῦ, εἰ καὶ παρορᾷ πολλάκις γυμνασίας χάριν διωκομένην. Τινὲς δὲ τὸ, καὶ ἡ γῆ σου οἰκουμένη, ἐν τῷ καινῷ αἰῶνι τῆς Χριστοῦ βασιλείας φασὶ τοὺς τῶν ἐπαγγελιῶν ἀξίους οἰκήτορας ἕξουσαν· οἳ καὶ ἐν τοσαύτῃ θυμηδίᾳ διάξουσιν, ὡς ἐοικέναι νεανίσκῳ συνῳκηκότι παρθένῳ. Τινὲς δέ φασιν ὡς ἐξ Ἰουδαίων συνέστη τὸ κατ' ἀρχὰς, ὧν προὔχοντες ἦσαν οἱ τοῦ Χριστοῦ μαθηταὶ τὴν εἰς ἄκρον ἀγάπην εἰς αὐτὴν διασώζοντες, ὡς καὶ ὀδυνᾶσθαι τὸν Παῦλον ὑπὲρ αὐτῶν καὶ εὔχεσθαι ἀνάθεμα εἶναι. Πολὺς δὲ τῶν πραγμάτων ὁ καινισμός. Ἡ γὰρ ἀρχαία Συναγωγὴ τρόπον τινὰ πεπαλαιωμένη τῇ παλαιότητι, νεάνιδι παρεικάζεται. Οἱ δὲ υἱοὶ αὐτῆς ἀπόστολοι ἐν αὐτῇ κατῴκουν, ὡς τροφὸν χειραγωγοῦντες, παρακαλοῦντες ὡς μητέρα, φεύγειν τοῦ νόμου τὰς σκιὰς εἰσηγούμενοι, ὡς τὸν Δαβὶδ λέγειν· Ἀντὶ τῶν πατέρων σου ἐγενήθησάν σοι υἱοί. Υἱοὶ γὰρ ὄντες, εἰς πατέρας ἐγένοντο. Ὧν οὕτως ἐχόντων, οὕτως εὐφρανθήσεται Κύριος ἐπὶ σοὶ, καθάπερ ἀμέλει καὶ νυμφίος ἐπὶ νύμφῃ·","english":"—those who bore witness, whom the Father, having chosen them by his own hand, places around the Son, crowning him and honoring him with a royal diadem, with the multitude of those saved through him and by him. For these reasons she who received the new name will no longer be called forsaken and deserted, but \"my will\"—that is, according to my will. By this he makes clear also that she who was formerly made desolate will be willing, in return for the things in which she was disobedient toward Christ; but when the remnant has been saved, and those from the Gentiles have been united to him, she has advanced to a boundless multitude, God taking delight in her, even if he often overlooks her when she is persecuted for the sake of discipline. Some, however, say that the phrase \"and your land, the inhabited world\" means that in the new age of Christ's kingdom it will have inhabitants worthy of the promises; and these will live in such great delight that it will resemble a young man who has married a virgin. Some say that at the beginning it was composed of Jews, whose leaders were the disciples of Christ, preserving to the utmost the love toward her, so that Paul grieved for them and prayed to be anathema. Great indeed is the renewal of things. For the ancient Synagogue, in a manner grown old with age, is likened to a young maiden. And her sons, the apostles, dwelt in her, leading her by the hand as a nurse, exhorting her as a mother, suggesting that she flee the shadows of the law, so that David says: Instead of your fathers, sons have been born to you. For being sons, they became fathers. Since these things are so, thus will the Lord rejoice over you, just as indeed a bridegroom over a bride.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":734,"ref":"p734","source":"Καθίκετο γὰρ ἐξ οὐρανῶν ὁ μονογενὴς Λόγος ἔγκαρπον ἀποφῆναι τὴν Ἐκκλησίαν, ἣν αὐτὸς ἑαυτῷ παρέστησε παρθένον ἁγνὴν, μὴ ἔχουσαν σπίλον ἢ ῥυτίδα. Δεξαμένη δὲ παρ' αὐτοῦ τῆς εὐαγγελικῆς πολιτείας τὰ σπέρματα, τέτοκεν οὐκέτι τὴν δι' αἱμάτων καὶ καπνοῦ λατρείαν, ἀλλ' ἐν ᾗ τὸ τῆς ἀληθείας ἐντετόρνευται κάλλος, ᾗπερ εἰκότως εὐφραίνεται, τοὺς τύπους εἰς ἀλήθειαν μετατιθεμένους ὁρῶν. Καὶ ἐκ τελείων μελῶν τὴν νύμφην συνεστῶσαν θεώμενος, τοῦ τε προτέρου καὶ τοῦ νέου λαοῦ, οἷα νυμφίος ἐπὶ νύμφῃ εὐφρανθήσεται, καταστήσει τε φυλακὰς, ἀγγέλους δηλαδὴ θείους, καὶ δυνάμεις ἁγίας εἰς τὸ τῆς νέας Ἱερουσαλὴμ τὰ τείχη φυλάττειν, ὅπως ἐν εἰρήνῃ κατάρχων, αὐτὸς εἰς τὸν αἰῶνα διάγοι. Ἢ τάχα φυλακὰς λέγει τοὺς ἁγίους μυσταγωγοὺς, οἳ διὰ παντὸς ἀνυμνοῦσι τὴν δόξαν αὐτοῦ, μεμνημένοι τῶν θαυμασίων αὐτοῦ, καθὰ γέγραπται· Περὶ οὗ λέξουσιν, ὅτι οὐκ ἔστιν ὑμῖν ὅμοιος. Ὅσον γὰρ τῇ φύσει, τοσοῦτον διαφέρει χρηστότητι. Ὡς εἴρηται γὰρ ἐν Ψαλμοῖς· \"Οὐ κατὰ τὰς ἀνομίας ἡμῶν ἐποίησεν ἡμῖν, οὐδὲ κατὰ τὰς ἁμαρτίας ἡμῶν ἀνταπέδωκεν ἡμῖν.\" Ἀντὶ δὲ τοῦ· Οὐκ ἔστι γὰρ ἡμῖν ὅμοιος, ἐὰν διορθώσῃ, καὶ ποιήσῃ Ἱερουσαλὴμ ἀγαυρίαμα ἐπὶ τῆς γῆς· Σύμμαχος, Μὴ ἡσυχάσητε, φησὶ, μηδὲ δῶτε ἡσυχάσαι λίθῳ, ἕως ἑτοιμάσῃ, καὶ ἕως θῇ τὴν Ἱερουσαλὴμ αἴνεσιν ἐν τῇ γῇ. Ἃ δὴ λέλεκται τοῖς εἰποῦσιν ἄνω· Διὰ Σιὼν οὐ σιωπήσομαι, καὶ διὰ Ἱερουσαλὴμ οὐκ ἀνήσω, ἕως ἂν ἐξέλθῃ ὡς φῶς ἡ δικαιοσύνη αὐτῆς.","english":"For the only-begotten Word came down from heaven to make fruitful the Church, which he himself presented to himself as a pure virgin, having neither spot nor wrinkle. And having received from him the seeds of the evangelical way of life, she has brought forth no longer the worship that is through blood and smoke, but that in which the beauty of truth is carved out, in which she rightly rejoices, seeing the types being transferred into truth. And beholding the bride constituted of perfect members, both of the former people and of the new, he will rejoice as a bridegroom over a bride, and he will set guards—that is, divine angels—and holy powers to guard the walls of the new Jerusalem, so that reigning in peace he might himself abide forever. Or perhaps he calls the holy mystagogues “guards,” who ceaselessly hymn his glory, remembering his wondrous deeds, as it is written: “Concerning whom they shall say, that there is none like you.” For as much as he differs in nature, so much does he differ in goodness. For as it is said in the Psalms: “He has not dealt with us according to our iniquities, nor has he repaid us according to our sins.” But in place of “For there is none like us,” if one corrects it and makes Jerusalem a boast upon the earth, Symmachus says, “Do not be silent, nor give silence to the stone, until he prepares, and until he sets Jerusalem as praise in the earth.” These things indeed were spoken by those who said above: “For Zion’s sake I will not be silent, and for Jerusalem’s sake I will not rest, until her righteousness goes forth as light.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":735,"ref":"p735","source":"Τοῦ γὰρ προφητικοῦ ταῦτα εἰρηκότος χοροῦ, τὸ Πνεῦμα τὸ ἅγιον παραθαῤῥύνει ταῖς ὑπὲρ αὐτῶν ἐπιμένειν εὐχαῖς, καὶ μὴ συγχωρεῖν ἡσυχάσαι τῷ ἐπαγγειλαμένῳ ταῦτα Θεῷ, ἕως ἂν θῇ τὴν Ἱερουσαλὴμ αἴνεσιν ἐν τῇ γῇ. Ὧν δὴ βοώντων, ὁ εἰπών· \"Ἔτι σου λαλοῦντος ἐρῶ, Ἰδοὺ πάρειμι,\" ἀποκρίνεται· Ὤμοσεν Κύριος. Κατὰ δὲ τοὺς Ἑβδομήκοντα ἐξ ἑτέρας ἀρχῆς ληπτέον τὸ, Ἐὰν διορθώσῃ, καὶ τὰ ἑξῆς. Τί οὖν ὄμνυσι μηκέτι πείσεσθαι αὐτοὺς, ἃ πρότερον ἀσεβοῦντες ὑπέμενον, δῃουμένης αὐτῶν ὑπὸ πολεμίων τῆς χώρας; Οὐχ ἁπλῶς δὲ, ἀλλ' ἐὰν διορθώσωνται τύπων παυσάμενοι νομικῶν, τὴν διὰ πίστεως δεξάμενοι χάριν, καυχώμενοί τε ἐν Χριστῷ. Τοῦτο γὰρ τὸ ποιεῖν ἀγαυρίαμα. Τότε γὰρ, κατὰ τὸν Δαβὶδ νοητῶς εἰρηκότα, \"Τοὺς καρποὺς τῶν πόνων σου φάγεσαι.\" Καὶ κατὰ Παῦλον, \"Ὃ γὰρ ἐὰν σπείρῃ ἄνθρωπος, τοῦτο καὶ θερίσει.\" Καὶ, \"Ὁ σπείρων εἰς τὸ πνεῦμα, ἐκ τοῦ πνεύματος θερίσει ζωὴν αἰώνιον.\" Πάλαι δὲ τὸν ἑαυτῶν καρπὸν βρῶμα παρεῖχον τοῖς ἐχθροῖς τοῦ Θεοῦ, δαιμόνων τροφὴν τὰς ἑαυτῶν πράξεις","english":"For when the prophetic choir had said these things, the Holy Spirit encourages them to persist in prayers on their behalf, and not to allow God, who promised these things, to rest, until he makes Jerusalem a praise in the earth. And while they cry out, the one who said, \"While you are still speaking, I will say, Behold, I am present,\" answers: The Lord has sworn. But according to the Seventy, the phrase \"If you should correct,\" and what follows, must be taken as from another beginning. What then does he swear they will no longer suffer, which they formerly endured in their impiety, when their land was being ravaged by enemies? Not simply, but if they should be corrected, having ceased from legal types, having received the grace that comes through faith, and boasting in Christ. For this is the doing that is a boast. For then, according to David, who spoke spiritually, \"You shall eat the fruits of your labors.\" And according to Paul, \"For whatever a man sows, this he will also reap.\" And, \"The one who sows to the Spirit will from the Spirit reap eternal life.\" But formerly they offered their own fruit as food to the enemies of God, making their own deeds food for demons.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":736,"ref":"p736","source":"ἀπεργαζόμενοι. Τοῦτο δὲ οὐκ ἔσται τοῖς τοῦ νέου καταξιωθησομένοις αἰῶνος, ἀλλὰ τὴν ἀρετὴν κατορθώσαντες, τῶν ἰδίων καρ πῶν ἀπολαύσονται. Τοῦτο γὰρ κατὰ τῆς ἐαυτοῦ δόξης ὤμοσε Κύριος. Οὐ γὰρ εἶχε κατὰ μείζονος ὀμόσαι. Φάγονται δὲ καὶ πίονται ἐν ταῖς ἐπαύλεσι ταῖς ἁγίαις μου, αἵ τινες εἶεν αἱ πολλαὶ μόναι παρὰ τῷ Πατέρι. Ἐπαύλεων δὲ μνησθεὶς, ἢ αὐλῶν, κατὰ τοὺς λοιποὺς, ἀκολούθως καὶ τοῦ ἱεροῦ μνημονεύει, Πορεύεσθε, λέγων, διὰ τῶν πυλῶν μου, τὴν ἐπουράνιον πόλιν δηλῶν, αὐλάς τε ταύτης καὶ πύλας, αἳ κατὰ τὸ μέλλον τοῖς ἀξίοις ἀναπετάννυνται, εἰς ἃς καλουμένων, ὡς ἂν μηδὲν εἰσιοῦσι παρεμποδίζοι φθόνος, ἢ πρόφασις, ἢ δαίμων, κώλυμα τῆς βασιλείας γινόμενοι, Ὁδοποιήσατε, φησὶ, τῷ λαῷ μου, ταῖς ἀγγελικαῖς λέγων δυνάμεσι. Τινὲς δὲ ταῦτα καὶ περὶ τῆς κατὰ γῆν Ἐκκλησίας φασὶ, καὶ λίθους εἶναι τὰ σκάνδαλα. Λέγεσθαι δὲ ταύτης τοῖς φύλαξί τε καὶ διδασκάλοις ἀπρόσκοπον διδόναι τοῖς εἰσιοῦσιν ὁδόν. Ὁ μὲν γὰρ ἐξ Ἰουδαίων, τύποις ἐμφιλοχωρεῖ νομικοῖς, ὁ δὲ ἐξ Ἑλλήνων, τῷ τῆς διδασκαλίας ξένῳ προσπταίει· μέμνηται δὲ καὶ λόγων, οὓς οἱ παρ' αὐτοῖς λογάδες γεγράφασιν. Ἀλλ' οἱ μυσταγωγοὶ τὰς τῶν σκανδάλων περικόπτουσιν ἀφορμὰς, λογισμοὺς καθαιροῦντες, καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως τοῦ Θεοῦ. Ὅθεν ὁ Παῦλος τοῖς μὲν ἐκ περιτομῆς φησιν· Ἡ περιτομὴ οὐδέν ἐστι, καὶ ἡ ἀκροβυστία οὐδέν ἐστιν, ἀλλὰ τήρησις ἐντολῶν Θεοῦ. Καὶ πάλιν· Εἰ περιτέμνεσθε, Χριστὸς ὑμᾶς οὐδὲν ὠφελήσει. Τοῖς δὲ ἐξ Ἑλλήνων φησίν· Ἡμέρας παρατηρεῖσθε, καὶ καιροὺς, καὶ ἐνιαυτούς. Φοβοῦμαι μήποτε εἰκῆ κεκοπίακα εἰς ὑμᾶς.","english":"being perfected. But this will not be for those deemed worthy of the new age; rather, having set virtue aright, they will enjoy their own fruits. For the Lord swore this by his own glory. For he had nothing greater by which to swear. And they shall eat and drink in my holy courts, which are the many mansions alone with the Father. And having mentioned courts, or halls, in accordance with the rest, he accordingly also mentions the temple, saying, Go through my gates, indicating the heavenly city, and its courts and gates, which in the future are opened wide to the worthy, into which, when they are called, nothing may obstruct those entering—neither envy, nor pretext, nor a demon becoming a hindrance to the kingdom. Make a way, he says, for my people, speaking to the angelic powers. But some say these things also concern the Church on earth, and that the stumbling blocks are stones. And it is said to its guardians and teachers to give an unobstructed way to those entering. For the one from the Jews lingers among legal types, while the one from the Greeks stumbles at the strangeness of the teaching; and he mentions also the words which the learned among them have written. But the mystagogues cut off the occasions of stumbling, purifying reasonings, and every high thing exalted against the knowledge of God. Whence Paul says to those of the circumcision: Circumcision is nothing, and uncircumcision is nothing, but the keeping of the commandments of God. And again: If you are circumcised, Christ will profit you nothing. And to those from the Greeks he says: You observe days and seasons and years. I fear lest I have labored in vain for you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":737,"ref":"p737","source":"Καὶ τὰ ἐξ αἱρετικῶν δὲ περικόπτουσιν οἱ φύλακες σκάνδαλα. Εἴποις δ' ἂν τείχη Ἐκκλησίας, τῶν τῆς ἀληθείας δογμάτων τὴν ἑδραιότητα, ὧν ᾅδου πύλαι οὐ κατισχύσουσιν. Ἑξῆς ἐπιλέγει, Ἄρατε σύσσημον εἰς τὰ ἔθνη. Κύριος γὰρ ἐποίησεν ἀκουστὸν ἕως ἐσχάτου τῆς γῆς. Μὴ γὰρ νομίσῃ τις ταῦτα, φησὶν, εἰρῆσθαι περὶ τοῦ τῶν Ἰουδαίων λαοῦ. Τὸ γὰρ σημεῖον ἀρθήσεται μέχρι τῶν ἐσχάτων τῆς γῆς. Τί δὲ τὸ ἀκουστὸν σύσσημον ὅπερ ἆραί φησι, τοῦτ' ἔστι γνώριμον ποιῆσαι τὸ ῥῆμα τῆς πίστεως, ὃ κηρύσσομεν, ἢ τάχα που τοῦ σωτηρίου πάθους τὸ σύμβολον. Ἔνεστι δὲ καὶ τοῦτο τῇ τῆς πίστεως ὁμολογίᾳ. Δεῖ γὰρ εἰπεῖν, ὅτι Κύριος Ἰησοῦς, πιστεῦσαί τε ὅτι ὁ Θεὸς αὐτὸν ἤγειρεν ἐκ νεκρῶν. Εἶτα τὴν θυγατέρα Σιὼν σαφῶς τὴν Ἐκκλησίαν τὸν ἑαυτῆς προσδοκῆσαι σωτῆρα διδάσκει. Ἔστι γὰρ θυγάτηρ τοῦ πάλαι παρ' Ἰουδαίοις θεοσεβοῦς πολιτεύματος. Λέγει δὲ νῦν περὶ τῆς δευτέρας παρουσίας, ἀναμιμνήσκων ὡς ὁ πάλαι σε σώσας, δι' ὧν ἔπραξέν τε καὶ πέπονθεν. Διὸ καὶ Ἰησοῦς ὀνομάζεται, κατὰ τὸν λόγον τοῦ Γαβριήλ· Αὐτὸς γὰρ σώσει τὸν λαὸν αὐτοῦ. Πάλιν ἥξει, κριτὴς ὁμοῦ καὶ μισθαποδότης ἐσόμενος. Καὶ ἄνω δὲ ἔλεγεν· Εἰπὸν ταῖς πόλεσιν Ἰούδα, Ἰδοὺ ὁ μισθὸς αὐτοῦ μετ' αὐτοῦ, καὶ τὰ ἐφ' ἑξῆς. Ἀντὶ δὲ τοῦ, καὶ καλέσει αὐτόν· αὐτοὺς ἐξέδωκαν οἱ λοιποὶ, δηλαδὴ τοὺς σωθησομένους. Ἡ μὲν οὖν ἐπίγειος Ἱερουσαλὴμ ἐγκαταλελειμμένη λέγεται, αὕτη δὲ ἐπιζητουμένη. Ὁ γὰρ ἐλθὼν ζητῆσαι καὶ σῶσαι τὸ ἀπολωλὸς, οὗτος εὑρὼν αὐτὸ καὶ σώσας, οὐκ ἔτι ἀπολέσθαι αὐτὸ συγχωρήσει. Τινὲς δὲ περὶ τῆς πρώτης παρουσίας τὸν λόγον ἐξέλαβον.","english":"And the guardians cut off the stumbling-blocks that come from the heretics. And you might call the walls of the Church the firmness of the doctrines of truth, against which the gates of Hades shall not prevail. Next he says, Lift up a signal to the nations. For the Lord has made it heard to the end of the earth. For let no one suppose, he says, that these things were spoken concerning the people of the Jews. For the sign shall be lifted up to the ends of the earth. But what is the signal that is heard, which he says is to be lifted up—that is, to make known the word of faith which we preach—or perhaps the symbol of the saving passion? And this too is present in the confession of faith. For one must say that Jesus is Lord, and believe that God raised him from the dead. Then he clearly teaches that the daughter of Zion, that is the Church, should await her own Savior. For she is a daughter of the ancient God-fearing commonwealth among the Jews. And he now speaks concerning the second coming, reminding her that the one who saved you long ago, through what he did and suffered. Therefore he is also named Jesus, according to the word of Gabriel: For he shall save his people. Again he shall come, to be at once judge and rewarder. And above he was saying: Speak to the cities of Judah, Behold, his reward is with him, and the things that follow. But in place of \"and he shall call him,\" the rest delivered them up—namely, those who were to be saved. The earthly Jerusalem, then, is said to be forsaken, but this one is sought after. For the one who came to seek and to save what was lost, having found it and saved it, will no longer allow it to be lost. But some have taken the passage as concerning the first coming.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":738,"ref":"p738","source":"Εὐαγγελίσασθαι δὲ κελεύει Σιὼν, οἷς καὶ τὰς πύλας ἀνοιγνῦναι παρεκελεύετο. Πάρεστι δὲ μαθεῖν, ὅσον τοῦ Σωτῆρος καὶ τῶν μαθητῶν τὸ διάφορον. Οἱ μὲν γὰρ καλοῦντες εἰς εὐζωΐαν, τὰς ἐκ Θεοῦ διεκήρυττον ἀμοιβάς· ἀλλ' οὐκ αὐτοὶ χαρισμάτων ἦσαν δοτῆρες πνευματικῶν· ὁ δὲ Σωτὴρ, ὡς Θεὸς, διανέμει μισθούς. Οὐκοῦν καὶ τὸν ἑκάστου τρόπον ὁρᾷ. Καὶ τοῦτο δὲ μόνου Θεοῦ. Γέγραπται γὰρ, ὅτι ἐνώπιόν εἰσι τῶν τοῦ Θεοῦ ὀφθαλμῶν ὁδοὶ ἀνδρὸς, εἰς δὲ πάσας τὰς τροχείας αὐτοῦ σκοπεύει. Τοιγαροῦν οὐρανοῦ τὰς κλεῖς Πέτρῳ παρέσχε καλῶς τὴν πίστιν ὁμολογήσαντι, καὶ τὸ δύνασθαι δεσμεῖν τε καὶ λύειν. Ἐχαρίσατο δὲ καὶ πᾶσι τοῖς μαθηταῖς τὸ πᾶσαν νόσον καὶ μαλακίαν θεραπεύειν ἐν τῷ λόγῳ. Μισθόν τε ὁμολογίας δίδωσι τῷ λῃστῇ τό· Σήμερον μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ. Ἐλθὼν δὲ, φησὶ, τοὺς πιστεύσαντας καλέσει λαὸν λελυτρωμένον ὑπὸ Κυρίου. Οὐ γὰρ πρέσβυς,\n\nοὐκ ἄγγελος, ἀλλ' αὐτὸς Κύριος ἔσωσεν ἡμᾶς. Ἐπιζητουμένην δὲ κληθῆναί φησι, τοῦτ' ἔστι μνήμης ἀξιουμένην. Τοιοῦτο γὰρ τὸ ζητούμενον. Ἡ δὲ πρώτη γέγονεν ἐγκαταλελειμμένη. Διὰ γὰρ Ἱερεμίου φησίν· \"Ἐγκαταλέλοιπα τὸνοἶκόν μου, ἀφῆκα τὴν κληρονομίαν.\" Καὶ ὁ Σωτὴρ δέ φησιν· \"Ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν ἔρημος.\" Τινὲς δὲ τὸ πᾶν οὕτως ἄνωθεν ἐξηγήσαντο. Ἔθος τοῖς προφήταις ἐφ' οἷς προθεωροῦσιν ἀνιαροῖς μὲν πενθεῖν, ἀγαθοῖς δὲ λίαν εὐφραίνεσθαι· ὃ καὶ νῦν ὁ προφήτης ποιεῖ.","english":"He commands Zion to proclaim good news, to which he also urged them to open the gates. And it is possible to learn how great is the difference between the Savior and the disciples. For they, calling people to a good life, proclaimed the rewards that come from God; but they were not themselves givers of spiritual gifts; whereas the Savior, as God, distributes wages. Therefore he also sees the manner of each person. And this belongs to God alone. For it is written that the ways of a man are before the eyes of God, and he watches all his paths. Accordingly he gave to Peter, who confessed the faith well, the keys of heaven, and the power to bind and to loose. And he also granted to all the disciples the ability to heal every disease and sickness by the word. And he gives to the robber the reward of his confession: \"Today you will be with me in paradise.\" And having come, he says, he will call those who believed a people redeemed by the Lord. For not an elder, nor an angel, but the Lord himself saved us. And he says that she was called \"sought out,\" that is, deemed worthy of remembrance. For such is the meaning of \"sought out.\" But the first has become \"forsaken.\" For through Jeremiah he says: \"I have forsaken my house, I have abandoned my inheritance.\" And the Savior also says: \"Behold, your house is left to you desolate.\" But some have interpreted the whole passage from the beginning in this way. It is the custom of the prophets to mourn over the grievous things they foresee, but to rejoice greatly over good things; which the prophet also does here.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":739,"ref":"p739","source":"Εὐαγγελισάμενος γὰρ τοῦ Σωτῆρος τὴν ἄφιξιν, καὶ τὴν ἁπάντων σωτηρίαν, αὐτόν τε τὸν Χριστὸν ἐνδυσάμενος (ᾧ κοσμεῖται, καὶ περιβάλλεται), πανηγυρίζει τῷ πνεύματι διάθεσιν ἔχων, ἢν ἂν ἔσχε νεανίσκος πρὸς παρθένον, καὶ αὐτὸς συνὼν τῷ Χριστῷ. Τὸ δὲ, ὡς γῆ αὔξουσα ἄνθος αὐτῆς, δηλοῖ τοὺς ταῖς ψυχαῖς ἐναποκειμένους λόγους σπερματικοὺς, ὁδοποιοῦντας Χριστῷ. Ὡς γὰρ ὀφθαλμοὶ συγγένειαν ἔχοντες πρὸς τὸ φῶς, ἐπειδ' ἂν παρῇ, βλέπουσιν, οὕτως ἀνατείλαντος Χριστοῦ, τῇ ἐν ἡμῖν ἐπιτηδειότητι λάμπομεν, εὐθὺς τὸ σκοτεινὸν ἀποθέμενοι. Ὡς ἐκ ῥίζης δὲ τοῦ Ἰσραὴλ καὶ τοῖς ἔθνεσι φανεῖσθαι λέγει τὴν ἀγαλλίασιν. Εἶτα ἵνα μὴ δόξῃ τὴν Ἱερουσαλὴμ ἀφηκέναι, Οὐκ ἀνήσω, φησὶ, τὴν ἄνωθεν σχέσιν, καὶ τὰ ταύτης σεμνά. Διὸ πρῶτον πρὸς τὰ ἀπολωλότα πρόβατα Ἰσραὴλ πέμπει τοὺς μαθητάς. Καὶ πρὸς τὴν Συροφοινίκισσαν ἠνείχετο τέως κύνας καλεῖν τοὺς ἐν τέκνοις ὕστερον καταταχθησομένους. Σκοπὸς γὰρ ἦν αὐτῷ καὶ τούτους φωτισθῆναι, κακείνους μὴ ἀποτυχεῖν. Ἐχρῆν δὲ προτιμηθῆναι, οἷς, κατὰ Παῦλον, ἐδόθη ἡ νομοθεσία, καὶ ἡ λατρεία, ὧν οἱ πατέρες, καὶ ἐξ ὧν ὁ Χριστὸς κατὰ σάρκα· ἤρκει γὰρ εἰς σωτηρίαν καὶ τούτοις κἀκείνοις ἡ χάρις. Καινὸν δέ φησιν ὄνομα τὸ Χριστιανῶν καὶ τὸ πιστῶν. Ὁ δὲ ἀντιλέγων Ἰουδαῖος, δεικνύτω ἐφ' ἑαυτοῦ καινὸν γενόμενον ὄνομα. Θέλημα δέ φησι τοὺς τὸ θέλημα αὐτοῦ ποιοῦντας, οὓς καὶ ἀγαπᾷν λέγει, ὡς συνοικῶν νεανίσκος παρθένῳ· ὅπερ οὐ φθορὰν, ἀλλ' ἀκμάζουσαν σχέσιν δηλοῖ. Τηρεῖ γὰρ αὐτὴν παρθένον, κατὰ τὸ παρὰ Παύλῳ μυστήριον, ὅπερ εἰς Χριστὸν καὶ τὴν Ἐκκλησίαν λέγει.","english":"For having proclaimed the good news of the Savior's arrival and the salvation of all, and having put on Christ himself (with whom he is adorned and clothed), he exults in spirit, having the disposition that a young man would have toward a virgin, himself also being united with Christ. And the phrase \"as the earth puts forth its flower\" indicates the seminal principles stored in souls, which prepare the way for Christ. For just as eyes, having a kinship with the light, see when it is present, so when Christ has risen, we shine by the fitness that is in us, immediately setting aside what is dark. And he says that the exultation will appear to the nations as from the root of Israel. Then, lest he seem to have abandoned Jerusalem, he says, \"I will not cease\" the disposition from above and her venerable things. Therefore first he sends the disciples to the lost sheep of Israel. And to the Syrophoenician woman he endured for a time calling \"dogs\" those who would later be ranked among the children. For his aim was that both these be enlightened and those not fail. But it was necessary that those be preferred to whom, according to Paul, the lawgiving and the worship were given, whose are the fathers, and from whom is Christ according to the flesh; for grace sufficed for the salvation of both these and those. And he says the name of Christians and of the faithful is new. But let the Jew who contradicts show that a new name has come about in his own case. And he calls \"will\" those who do his will, whom he also says he loves, as a young man dwelling with a virgin; which indicates not corruption but a flourishing relationship. For he keeps her a virgin, according to the mystery in Paul, which he speaks concerning Christ and the Church.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":740,"ref":"p740","source":"Εἶτα τὴν νῦν κατάστασιν τῶν Ἐκκλησιῶν ἐμφαίνει, κατὰ τὴν τῶν ἱερέων ὑφήγησιν ἡμέρας καὶ νυκτὸς, ἀγνοοῦντος τοῦ λαοῦ τὸν Θεὸν, ἀνθ' ὧν ἀμειβόμενος τεῖχος αὐτῶν ἀπόρθητον γίνεται, τὰς ἀφόδους ἀπείργων τοῦ δαίμονος. Ἐπαγγέλλεται δὲ, κατὰ τὴν λέξιν, καὶ ἀσφαλῆ ταῖς πόλεσιν οἴκησιν, ὡς ἂν προκόψαντες ἐπιζητῶσι τὴν νοητήν· ὥσπερ οὖν Ἀβραὰμ γῆς λαβὼν ἐπαγγελίαν, οὐ περὶ ταύτην ἠσχόλητο, οὐδὲ ταύτην ᾔτει, τὴν δὲ μέλλουσαν ἐπόθει. Τοῖς δὲ οὕτω διακειμένοις, καὶ μάλιστα τοῖς ἐκ γένους Ἀβραὰμ κατὰ σάρκα, οὐδεμίαν σύγκρισιν πρὸς τὰ ἔθνη φησὶν, ὑπερκεῖσθαι δὲ λίαν, ὅσον ἧκεν εἰς τιμήν. Καὶ γὰρ ἔτυχον πατέρων ἁγίων, καὶ νόμου, καὶ τὰς ἐν Αἰγύπτῳ θαυματουργίας καὶ ἐν ἐρήμῳ τεθέανται, μόνων ἐὰν διόρθωσιν τρόπων ποιήσονται πεποιθότες ἐπὶ Θεῷ. Τοῦτο γὰρ τὸ ἀγαυρίαμα. Πρὸς δὲ τὰς ἐπαγγελίας ἀμφιβαλλούσαις ψυχαῖς λαλῶν ὅρκῳ κέχρηται, οὐ δι' ἑαυτὸν (ἀλήθεια γάρ ἐστιν), ἀλλ' ἐκείνας πιστούμενος. Καὶ τοὺς ἐκ γῆς καρποὺς ἐπαγγέλλεται, διδάσκων ὡς αὐτὸς τούτων ἐστὶ χορηγὸς, καὶ μάτην περὶ εἴδωλα στρέφονται, διὸ καὶ οὗτοι πρὸς τῇ συγκομιδῇ διεφθείροντο, ὡς ἂν καὶ τελεσφορεῖν δυναμένου, καὶ παρέχειν ἐθέλοντος, εἴπερ ἐτύγχανον ἄξιοι. Καὶ νῦν δὲ διορθουμένων ὑμῶν τὰς τῶν πολεμίων ἐφόδους κωλύσω. Πύλας δὲ καλεῖ λόγον εἰσαγωγικὸν, καὶ Χριστὸν, ὃς ἐχρημάτισε θύρα, δι' οὗ πρὸς τὸν Πατέρα τὴν εἴσοδον ἔχομεν. Περὶ οὗ λέλεκται· \"Αὕτη ἡ πύλη τοῦ Κυρίου. Δίκαιοι εἰσελεύσονται ἐν αὐτῇ.\" Τοῖς δὲ ἱερεῦσι παρακελεύεται ὁμαλὰ τῶν ὑπὸ χεῖρα τὰ ἤθη ποιεῖν, ὡς ἂν μὴ πονηροῖς προσκόπτοιεν λογισμοῖς.","english":"Then he reveals the present condition of the Churches, according to the guidance of the priests by day and by night, while the people do not know God; in return for which, he becomes for them an impregnable wall, keeping off the assaults of the demon. And he promises, according to the text, also secure dwelling for the cities, so that having advanced they may seek the intelligible one; just as Abraham, having received the promise of land, was not occupied with this one, nor did he ask for it, but longed for the one to come. But to those thus disposed, and especially to those of the race of Abraham according to the flesh, he says there is no comparison with the nations, but that they are far superior, as far as honor is concerned. For they obtained holy fathers, and the law, and they have beheld the wonders in Egypt and in the wilderness, if only they will make correction of their ways, trusting in God. For this is the boast. But speaking to souls that are doubtful about the promises, he uses an oath, not for his own sake (for he is truth), but to give them assurance. And he promises the fruits from the earth, teaching that he himself is the provider of these, and that they turn to idols in vain, and therefore these too were being destroyed at the harvest, since he is able both to bring to fruition and is willing to provide, if indeed they happened to be worthy. And now, if you correct your ways, I will hinder the assaults of the enemies. But he calls gates the introductory word, and Christ, who was appointed a door, through whom we have entrance to the Father. Concerning whom it has been said: \"This is the gate of the Lord. The righteous shall enter through it.\" And he exhorts the priests to make the characters of those under their charge level, so that they may not stumble upon evil thoughts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":741,"ref":"p741","source":"Λέγοιτο δ' ἂν καὶ πρὸς τὸν ἐν ἑκάστῳ νοῦν, ὡς ἂν ἡνιοχεῖν τεταγμένος τὴν ἅπασαν ἐξομαλίζοι ψυχήν. Εἶτα παρακελεύεται τοῖς ἐξ Ἰσραὴλ, ἀρετῆς καὶ γνώσεως Θεοῦ παράδειγμα γενέσθαι τοῖς ἔθνεσιν. Ἀνῆψα γὰρ ὑμᾶς ἄνωθεν ὡς λαμπάδα, ὡς ἂν ὑμῶν τῷ φωτὶ τὰ ἔθνη πορεύηται. Κατεπτηχότας δὲ τὰς συνεχεῖς τῶν ἐπιόντων ἐφόδους παραθαῤῥύνει, τὴν ἑαυτοῦ παρουσίαν\n\nἐπαγγελλόμενος. Οὕτω δὲ τὴν ἑαυτοῦ κηδεμονίαν καλεῖ. Τοιγαροῦν ἔλεγον· Οὐ μὴ τελέσητε τὰς πόλεις, ἕως ἂν ἔλθῃ ὁ Υἱὸς τοῦ ἀνθρώπου· οὐ δήπου ἄλλην παρουσίαν δηλῶν, ἀλλὰ τὴν ἑαυτοῦ πρὸς καρτερίαν παράκλησιν. Οὐ γὰρ ἂν ἤνεγκαν, μὴ τὴν ἰσχὺν τὴν ἄνωθεν ἔχοντες. Τὰ κρυπτὰ δὲ εἰδὼς, πρὸς τὴν ἀξίαν ἑκάστῳ παρίσταται, μισθὸν διδοὺς τὸν προσήκοντα. Οὕτω καὶ δι' Ἰεζεκιὴλ λεγόντων αὐτῶν· \"Ἀπόλωλεν ἡ ἰσχὺς ἡμῶν, ἐξηράνθη τὰ ὀστᾶ ἡμῶν,\" παραθαῤῥύνων φησίν· Ὡς ὑγρὰ ξηρᾶναι δύναμαι, οὕτω καὶ τοὐναντίον. Ὃ καὶ ἐπὶ τῆς ῥάβδου πεποίηκεν Ἀαρών. Καὶ νῦν οὖν παρέσεσθαί φησιν, ἐὰν ἄξιοι γένωνται. Δι' αὐτὸ γὰρ παρέσχον καὶ πλῆθος ὑμῖν ἐντολῶν, οὐχ ἵνα πολλὰς παραβαίνοντες, πολλὰ καὶ καταδικάζησθε· ἀλλ' ἵνα κἂν τὰς μεγάλας ὑπερβῆτε, τῶν ἐλαττόνων ἡ φυλακὴ πρόφασιν ὑμῖν σωτηρίας παράσχῃ. Φιλάνθρωπος γὰρ, οὐ καταδικάζων ἐξ ὧν παραβαίνετε, ἀλλὰ σώζων ἐξ ὀλίγων ὧν κατορθοῦτε. Τοῦ γὰρ ἁμαρτωλοῦ τὴν ζωὴν βούλεται μᾶλλον, ἤπερ τὸν θάνατον. Τότε ζητήσω, φησὶν, ὑμᾶς, ἁγίους καλῶν. Ταῦτα δὲ καὶ εἰς τὴν ἑκάστου ληπτέον ψυχὴν, μὴ ὡς ψιλὰς ἱστορίας ἀναγινώσκοντας. Ἑκάστῳ γὰρ κατορθοῦντι παρέσται συγχωρῶν τὰ ἡμαρτημένα. ΚΕΦΑΛ. ΞΓʹ. α ʹ.","english":"It could also be said with reference to the mind in each person, that being appointed to drive the chariot, he may level smooth the whole soul. Then he exhorts the people of Israel to become an example of virtue and knowledge of God to the nations. For I kindled you from above like a torch, so that by your light the nations may walk. And those who are terrified by the continual assaults of attackers he encourages, promising his own presence. Thus he calls his own care. Therefore they said: You shall by no means complete the cities until the Son of Man comes — surely not indicating another presence, but his own exhortation to endurance. For they would not have endured, unless they had the strength from above. And knowing hidden things, he stands by each according to worth, giving the fitting reward. Thus also through Ezekiel, when they said, \"Our strength has perished, our bones have dried up,\" encouraging them he says: As I am able to dry up moist things, so also the opposite. Which he also did with Aaron's rod. And now therefore he says he will be present, if they become worthy. For this reason he also provided you a multitude of commandments, not so that by transgressing many you might be condemned for many, but so that even if you overstep the great ones, the keeping of the lesser might provide you a pretext for salvation. For he is loving toward humanity, not condemning you for what you transgress, but saving you from the few things you set right. For he desires the life of the sinner rather than his death. Then, he says, I will seek you, calling you holy. But these things must be taken also with reference to each person's soul, not reading them as bare histories. For to each one who sets things right he will be present, forgiving the things that have been sinned. CHAPTER 63. 1.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":742,"ref":"p742","source":"Τίς οὗτος ὁ παραγενόμενος ἐξ Ἐδώμ; ἐρύθημα ἱματίων ἐκ Βόσορ, οὕτως ὡραῖος ἐν στολῇ, βία μετὰ ἰσχύος. Ἐγὼ διαλέγομαι δικαιοσύνην καὶ κρίσιν σωτηρίου. Διὰ τί σου ἐρυθρὰ τὰ ἱματία, καὶ τὰ ἐνδύματά σου ὡς ἀπὸ πατήματος ληνοῦ πλήρους, καταπεπατημένησ9, κ.τ.λ. Ὥσπερ μισθὸν ὁ Σωτὴρ ἐλέγετο τοῖς εὐσεβοῦσιν ἀποδιδόναι (ἔφη γάρ· Καὶ ὁ μισθὸς αὐτοῦ μετ' αὐτοῦ)· οὕτως τοῖς ἀσεβέσι φοβερὸς ἥξειν θεσπίζεται, ὅτε, κατὰ τὸν Ἀπόστολον, καταργήσῃ πᾶσαν ἀρχὴν καὶ ἐξουσίαν. Ἐν οἷς ἐστι καὶ τὸ ἔσχατον καταργεῖσθαι τὸν θάνατον. Ὁρῶντες δὲ αὐτόν τινες ἐν σχήματι καθῃμαγμένον πολεμικῷ, πρὸς τὸ ξένον τῆς θέας ἐρωτῶσιν ἀλλήλους. Ἐπειδὴ δὲ Βόσορ καὶ Ἐδὼμ, τῆς τῶν ἀλλοφύλων χώρας καὶ πολεμίων τοῦ Ἰσραὴλ, εἰκότως διὰ τούτων τὰς ἀντικειμένας δυνάμεις αἰνίττεται, ὧν τὴν ἀναίρεσιν τροπικῶς αἵματι παρείκασε φονικῷ. Εἰδότες δὲ αὐτὸν ἥμερον, εἶθ' ὥσπερ τεθυμωμένον ὁρῶντες, ἐοίκασιν αὐτὸν μὴ γινώσκειν. Διὸ καὶ πυνθάνονται. Ὁ δὲ πρὸς αὐτοὺς ἀποκρίνεται· Ἐγὼ διαλέγομαι δικαιοσύνην, καὶ κρίσιν σωτηρίου, κατὰ δὲ Σύμμαχον· Ἐγὼ λαλῶ ἐν δικαιοσύνῃ, ὑπερμαχῶ εἰς τὸ σῶσαι. Ὑπερμαχῶν γὰρ τῶν ἀδίκως ὑπὸ τῶν ἀντικειμένων δυνάμεων καταπατουμένων, τὰς μὲν μετῄει, τοὺς δὲ ἠλευθέρου. Εἶτα δευτέρα πεῦσις· Διὰ τί σου ἐρυθρὰ τὰ ἱμάτια; πρὸς ὃ πάλιν ἀποκρίνεται. Ἀντὶ δὲ τοῦ, καὶ τῶν ἐθνῶν, ὁ Σύμμαχος, καὶ ἀπὸ τῶν λαῶν ἐξέδωκεν, καὶ ἀντὶ τοῦ, Κατήγαγον τὸ αἷμα αὐτῶν εἰς γῆν, Καὶ ἐῤῥαντίσθη τὸ ἐπινίκιον αὐτῶν ἐπὶ τὰ ἱμάτιά μου.","english":"Who is this who has come from Edom; the redness of garments from Bosor, so beautiful in his robe, violence with strength. I speak righteousness and the judgment of salvation. Why are your garments red, and your raiment as from the treading of a full winepress, trodden down, etc. Just as the Savior was said to give a reward to the pious (for he said: And his reward is with him), so he is foretold to come as fearsome to the impious, when, according to the Apostle, he shall abolish every rule and authority. Among these is also the last enemy to be abolished, death. And some, seeing him in a battle-stained warlike guise, ask one another, because of the strangeness of the sight. Since Bosor and Edom are reasonably taken as the region of the foreigners and enemies of Israel, through these he hints at the opposing powers, whose destruction he has figuratively likened to murderous blood. And knowing him to be gentle, then seeing him as it were enraged, they seem not to recognize him. Therefore they also inquire. And he answers them: I speak righteousness, and the judgment of salvation; and according to Symmachus: I speak in righteousness, I fight as champion to save. For championing those unjustly trampled by the opposing powers, he pursued some and set others free. Then a second question: Why are your garments red? To which he again answers. And instead of \"and of the nations,\" Symmachus gave \"and from the peoples,\" and instead of \"I brought down their blood to the earth,\" \"And their victory-spoil was sprinkled upon my garments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":743,"ref":"p743","source":"Ὡς δὲ μόνος τὴν κρίσιν λαβὼν παρὰ τοῦ Πατέρος, μόνος πεπατηκέναι φησὶ ληνὸν, οὕτω δὲ καλεῖ τῶν ἁμαρτημάτων τὴν ἔκπραξιν. Καὶ Ἱερεμίας δὲ ἐν Θρήνοις φησί· Ληνὸν ἐπάτησε Κύριος παρθένῳ θυγατρὶ Ἰούδα. Ἐπὶ τούτοις ἐγὼ κλαίω. Ὥςπερ δὲ ληνὸς ἡ ἐπὶ τὸ αὐτὸ τῶν ἁμαρτημάτων εὔθυνα· οὕτω τῶν ἀπὸ τῆς ἀγαθῆς ἀμπέλου τρυγομένων καρπῶν ληνοὶ Θεῷ ἀρέσκουσαι γίνονται, ἐφ' αἷς ὕμνοι ἐν Ψαλμοῖς ἐπιλήνιοι λέγονται. Καταργήσας δὲ πᾶσαν κακίαν, καὶ τοὺς αὐτὴν γεννήσαντας δαίμονας, τοὺς ὑπ' αὐτῷ βασιλευομένους ἐν τῷ καινῷ αἰῶνι προσάξει τῷ Πατέρι, ὅτε καὶ παραδώσει τὴν βασιλείαν τῷ Θεῷ καὶ Πατέρι, κατὰ τὸν Ἀπόστολον. Ἐμμένων δὲ τῇ μεταφορᾷ τοῦ αἵματος, τὰ ἱμάτια μεμολύνθαι λέγεται. Ποῖον γὰρ ἐπὶ ἀσωμάτων δυνάμεων αἷμα; Εἶτα πάλιν ἡμέρας ἀνταποδώσεως καὶ ἐνιαυτοῦ λυτρώσεως μέμνηται, ὡς ἐπὶ τῶν χρηστοτέρων ἐλέγετο, Κηρύξαι ἐνιαυτὸν Κυρίου δεκτὸν, καὶ ἡμέραν ἀνταποδόσεως. Διὸ νῦν προσέθηκε καὶ ἐνιαυτὸς λυτρώσεως, ὁμοῦ γὰρ τοὺς μὲν σώσει, τοῖς δὲ ἀνταποδώσει, καθά φησι Μωσῆς· \"Καὶ ἀνταποδώσει δίκην τοῖς ἐχθροῖς, καὶ τοῖς μισοῦσιν αὐτὸν ἀνταποδώσει.\" Εἶτά φησιν· Ἐπέβλεψα, καὶ οὐκ ἦν ὁ βοηθῶν. Καὶ προσενόησα, καὶ οὐδεὶς ἀντελαμβάνετο. Καὶ ἐῤῥύσατο αὐτοὺς ὁ βραχίων μου. Μόνος γὰρ ἐκένωσεν ἑαυτὸν, μορφὴν δούλου λαβών. Καὶ τὸν μέχρι","english":"But just as he alone received judgment from the Father, so he says he alone has trodden the winepress, and thus he calls it the exacting of punishment for sins. And Jeremiah also says in Lamentations: The Lord has trodden a winepress for the virgin daughter of Judah. Over these things I weep. And just as a winepress is the examination of sins gathered into one place, so the winepresses of the fruits gathered from the good vine become pleasing to God, for which the vintage hymns are spoken of in the Psalms. And having abolished all wickedness, and the demons who begot it, those who are ruled by him in the new age he will bring to the Father, when he will also hand over the kingdom to God and the Father, according to the Apostle. And keeping to the metaphor of blood, his garments are said to have been defiled. For what blood is there among incorporeal powers? Then again he mentions the day of recompense and the year of redemption, as was said concerning the better things, To proclaim the acceptable year of the Lord, and the day of recompense. Therefore now he has added also the year of redemption, for at once he will save some and recompense others, as Moses says: \"And he will render vengeance to his enemies, and will recompense those who hate him.\" Then he says: I looked, and there was no one helping. And I considered, and no one took hold. And my arm saved them. For he alone emptied himself, taking the form of a servant. And the one up to","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":744,"ref":"p744","source":"σταυροῦ θάνατον ὑπέμεινεν ὑπὲρ τῆς ἡμῶν σωτηρίας, ὃ μηδεὶς ἀγγέλων, ἢ δυναμένων, ἣ ἀνθρώπων ὑπέστη· διὸ καὶ μόνῳ ὁ Πατὴρ ἐχαρίσατο τὸ ὄνομα, τὸ ὑπὲρ πᾶν ὄνομα καὶ τὴν κατὰ πάντων ἐνεχείρισε κρίσιν. Ἀντὶ δὲ τοῦ· Καὶ κατήγαγον τὸ αἷμα αὐτῶν εἰς γῆν, οἱ λοιποὶ τὸ νίκος ἐξέδωκαν. Νενίκηνται γὰρ ὑπ' ἐμοῦ, φησὶν, οἱ δοκοῦντες ἀνίκητοι. Ἄλλοι δὲ περὶ τῆς ἀναλήψεως τοῦ Σωτῆρος τὴν ῥῆσιν δεξάμενοί φασιν, ὡς πληρώσας τὴν μετὰ σαρκὸς οἰκονομίαν, ἀναβὰς πρὸς τὸν Πατέρα ὤφθη ταῖς ἄνω δυνάμεσι, τοῦ πάθους φέρων τὰ σύμβολα, οὐχ ὅτι μετὰ τούτων ἀνέστη, ᾧ δὲ τρόπῳ διστάσαντι δέδειχε τῷ Θωμᾷ. Οὕτως (ἵνα γνωρισθῇ νῦν ταῖς ἀρχαῖς καὶ ταῖς ἐξουσίαις ἐν τοῖς ἐπουρανίοις, διὰ τῆς Ἐκκλησίας ἡ πολυποίκιλος σοφία τοῦ Θεοῦ) μετὰ τῶν τοῦ πάθους σημείων ἀνέδραμεν. Θαυμάζουσαι τοίνυν ἀνιόντος πυνθάνονται. Τὸ δὲ Ἐδὼμ, ἑρμηνεύεται πυῤῥὸς, ἢ γήϊνος. Τὸ δὲ Βόσορ, ἢ σὰρξ, ἢ σάρκινος. Δηλοῖ τοίνυν τὸ πεφοινίχθαι, ὡς ἀπὸ σαρκός τε καὶ αἵματος. Ὡς δὲ γνωρίζουσαι αὐτὸν Θεὸν, εἰ καὶ ἦν ἐν σαρκὶ, ὡραῖον αὐτόν φασιν ἐν στολῇ, καὶ ἰσχὺν αὐτῷ μαρτυροῦσι. Τοῦτο γὰρ ἡ βία δηλοῖ. Ἔοικε δὲ τὸ παρὸν τῷ ἐν κγʹ ψαλμῷ· \"Τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης;\" Ἀποκρίνεται δὲ, ὅτι Ἐγὼ διαλέγομαι δικαιοσύνην, ἢ τὸ εὐαγγελικὸν κήρυγμα, ἢ, ὅτι Θεοῦ πᾶς λόγος δίκαιος. Κρίσιν δὲ σωτηρίου, τὸ ἐφ' ἡμῖν ὀνομάζει κρῖμα. Δεδίκακε γὰρ τῇ ἀνθρωπότητι καὶ τῷ ταύτην ἀπατήσαντι Σατανᾷ. Ἔλεγε γάρ· \"Νῦν κρίσις ἐστὶ τοῦ κόσμου τούτου. Νῦν ὁ ἄρχων τοῦ κόσμου ἐκβέβληται ἔξω.\" Δευτέρα πάλιν ἐρώτησις, ἐν ᾗ μέμνησο τοῦ πατριάρχου Ἰακὼβ λέγοντος·","english":"He endured death on a cross for our salvation, which no angel, or power, or man underwent; therefore the Father also granted to him alone the name that is above every name, and handed over to him the judgment over all. And instead of \"And I brought down their blood to the earth,\" the rest have given voice to the victory. For those who seemed invincible, he says, have been conquered by me. But others, having received the passage concerning the Savior's ascension, say that having fulfilled the economy with the flesh, he went up to the Father and was seen by the powers above, bearing the tokens of the passion—not that he rose with these, but in the manner he showed to Thomas, who doubted. Thus (so that now the manifold wisdom of God might be made known to the principalities and the authorities in the heavenly places through the Church) he ascended with the signs of the passion. Wondering, then, as he ascends, they inquire. And Edom is interpreted \"red\" or \"earthly.\" And Bosor, either \"flesh\" or \"fleshy.\" It shows, then, that he was dyed red, as it were from flesh and blood. But as recognizing him as God, even if he was in the flesh, they say he is beautiful in his robe, and they bear witness to his strength. For \"strength\" makes this clear. And the present passage resembles that in the twenty-third psalm: \"Who is this king of glory?\" And he answers, that \"I speak righteousness,\" either the gospel proclamation, or that every word of God is just. And \"judgment of salvation,\" he names the judgment that is upon us. For he has judged both humanity and Satan, who deceived it. For he said: \"Now is the judgment of this world. Now the ruler of this world has been cast out.\" A second question again, in which remember the patriarch Jacob saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":745,"ref":"p745","source":"\"Πλυνεῖ ἐν οἴνῳ τὴν στολὴν αὐτοῦ, καὶ ἐν αἵματι σταφυλῆς τὴν περιβολὴν αὐτοῦ.\" Εἶτά φησι· Καὶ τῶν ἐθνῶν οὐκ ἔστιν ἀνὴρ μετ' ἐμοῦ. Ὃ συναπτέον τῷ· Ἐγὼ διαλέγομαι δικαιοσύνην καὶ κρίσιν σωτηρίου. Οὐδεὶς γάρ μοι παρέστη, φησὶν, ἢ συνήλγησε πάσχοντι. Ὡς γάρ φησιν ὁ εὐαγγελιστής· Τότε πάντες ἀφέντες αὐτὸν οἱ μαθηταὶ ἔφυγον. Ὃ καὶ προὔλεγεν ὁ Χριστός· Ἔρχεται ὥρα, καὶ ἐλήλυθεν, ἵνα ἕκαστος σκορπισθῆτε εἰς τὰ ἴδια, κἀμὲ μόνον ἀφῆτε. Καὶ ἐν Ψαλμοῖς δέ φησιν· \"Ὀνειδισμὸν προσεδόκησεν ἡ ψυχή μου, καὶ ταλαιπωρίαν, καὶ ὑπέμεινα συλλυπούμενον, καὶ οὐχ ὑπῆρχε· καὶ παρακαλοῦντα, καὶ οὐχ εὗρον.\" Καίπερ δὲ μόνος ὢν κατεπάτησα αὐτοὺς ἐν θυμῷ. Μετὰ γὰρ τὴν ἀνάληψιν τοῦ Κυρίου, πᾶν εἶδος συμφορᾶς Ἰουδαίοις ἀπήντηκεν. Ἀλλ' ὁ τῆς ἐκείνων ἀνταποδόσεως καιρὸς, λυτρώσεως ἦν τοῖς ἐπεγνωκόσι τὴν ἐπιφάνειαν αὐτοῦ. Καίπερ δὲ μηδενὸς βοηθοῦντος, ἢ ἀντιλαμβανομένου (ὃ ποιεῖν ἕδει τοὺς Γραμματέας καὶ Φαρισαίους, οἳ τὸ ἐναντίον ἀνέτρεπον τοὺς λαοὺς) ὅμως ἔσωσεν αὐτοὺς ἡ ἐμὴ δύναμις. Πλεῖστοι γὰρ ἐπίστευσαν ἐξ Ἰουδαίων. Τοῖς δὲ ἀπειθήσασι τὰ τῆς ὀργῆς ἀπήντηκε δίκαια. Τινὲς δὲ συμφώνως εἰπόντες, ὡς πληρωτὴς γενόμενος τῶν πατρικῶν ἐντολῶν, καὶ χωρήσας εἰς τὸν ὑπὲρ ἡμῶν θάνατον, καὶ πατήσας τοῦτον, ὡς ἐν ληνῷ, καὶ μολυνθεὶς, ὡς ἀπὸ πατητοῦ καρπὸς αὐτοῖς γενόμενος, ἑαυτὸν προσήγαγεν ὑπὲρ ἡμῶν τῷ Πατέρι δυσώπημα καὶ λυτρὸν, ἄνοδον εἰς οὐρανοὺς διδοὺς, οὓς ἔδει κάτω μένειν ἐκ τῆς ἀποφάσεως, καὶ συνάψας τοῖς ἄνω τοὺς κάτω.","english":"He will wash his robe in wine, and his garment in the blood of the grape.\" Then he says: And of the nations there is no man with me. This must be joined to: I speak righteousness and judgment of salvation. For no one, he says, stood by me or grieved with me in my suffering. For as the evangelist says: Then all the disciples left him and fled. Which Christ also foretold: The hour comes, and has come, that each of you be scattered to his own, and you leave me alone. And in the Psalms he says: \"My soul expected reproach and misery, and I waited for one who would grieve with me, and there was none; and for one who would comfort, and I did not find him.\" And though I was alone, I trampled them in wrath. For after the Lord's ascension, every kind of calamity befell the Jews. But the time of their requital was a time of redemption for those who recognized his appearing. And though no one helped or took their part (which the scribes and Pharisees ought to have done, who on the contrary turned the peoples away), nevertheless my power saved them. For very many of the Jews believed. But upon the disobedient the just things of wrath have come. Some, however, said in agreement that, having become a fulfiller of the Father's commandments, and having gone to the death for us, and having trodden it underfoot as in a winepress, and having been stained, as a fruit becomes to those who tread it, he offered himself for us to the Father as an entreaty and a ransom, giving an ascent to the heavens to those who by the sentence had to remain below, and joining the lower things to the higher.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":746,"ref":"p746","source":"Ἀγγέλων δὲ ἀπορούντων ἀκούων, μὴ ἐκείνοις ἄγνοιαν προσάψῃς (ᾔδεσαν γὰρ τὰ ὑπὸ τοῦ Σωτῆρος οἰκονομούμενα, ἀφ' οὗ καὶ σεσάρκωται), ἀλλ' ἡγοῦ διδασκαλίαν τὸ πρᾶγμα, ὅτι καὶ ἄγγελοι χαίρουσιν ἐπὶ τῇ τῶν ἀνθρώπων σωτηρίᾳ, καὶ τοῦτον ἀνυμνοῦσι θαυμάζοντες, πῶς τὸν ἡμῖν ὀφειλόμενον ἐδέξατο θάνατον. Οὐδὲ γὰρ ἂν εἴποις ἀγνοεῖν τοὺς ἀγγέλους, ὡς οὐδὲ ὁπλοφορεῖν, εἰ καὶ οὕτως ἐφάνησαν τῷ Γιέζι τὴν δειλίαν αὐτοῦ διορθούμενοι. Ταῦτα τοίνυν εἰπόντες, καὶ καθ' ἱστορίαν ἐξέλαβον, λέγοντες· ὡς προαναφωνήσας αὐτοῖς τοῦ Θεοῦ τὴν ἀντίληψιν πρὸς τὴν τῶν ἐπιόντων ἐπιβουλὴν, ἀμφισβητοῦσι τίς ὁ ῥυσόμενος, φησίν· Ὁ τοὺς ἐξ Ἐδὼμ τοὺς ἐπιθεμένους μετὰ τῶν ἐχθρῶν ὑμῶν ὑμῖν, καὶ τὰς τῆς φυγῆς διεκδρομὰς ἀποφράξαντας ἀνελεῖ, ὡς μεμολύνθαι δοκεῖν τῷ ἐκείνων αἵματι. Ἐδὼμ δὲ λέγει τοὺς υἱοὺς Ἡσαῦ, Βόσορ δὲ τὴν βόστραν. Δικαίᾳ τοίνυν αὐτοὺς μέτεισι ψήφῳ. Θεὸς\n\nγὰρ ἀνθρώπους εἰς κρίσιν καλεῖ, τὸ δίκαιον τῆς τιμωρίας ἐπιδεικνύμενος, καὶ ὡς ἐξ ἑαυτῶν ὑπομένουσιν. Αὐτὸς γὰρ δίκην ἐπάγων ὑπὲρ σωτηρίας ποιεῖ, ἢ ἵνα σωθῶμεν μετανοήσαντες, ἢ περιπέσωμεν κουφοτέρᾳ τῇ κρίσει τοῦ μέλλοντος. Τιμωρούμενος δὲ τοὺς ἐξ Ἐδὼμ ἤρκει ἑαυτῷ μηδενὸς συμμαχοῦντος δεόμενος. Λόγῳ γὰρ ἀναιρεῖ, καὶ ἱκανὸν αὐτοῦ μόνον τὸ θέλημα, ἐξαλεῖψαι δὲ αὐτοὺς βουλομένου Θεοῦ, οὐκ ἦν τι βοηθοῦν αὐτοῖς. Οὐκ ἦν γὰρ ἐν αὐτοῖς δίκαιος δυσωπῆσαι δυνάμενος τὸν Θεόν. ζιθʹ. Τὸν ἔλεον Κυρίου ἐμνήσθην· τὰς ἀρετὰς Κυρίου, ἐν πᾶσιν οἷς Κύριος ἡμῖν ἀνταποδίδωσι.","english":"But when you hear the angels at a loss, do not attribute ignorance to them (for they knew the things dispensed by the Savior, from the time he took flesh), but consider the matter to be instruction, that angels also rejoice at the salvation of men, and hymn him in wonder, how he accepted the death owed by us. For you would not say that the angels are ignorant, just as neither that they bear arms, even if they appeared in this way to Jiezi, correcting his cowardice. Having said these things, then, they also understood them according to the historical sense, saying: as God had beforehand proclaimed to them his assistance against the plot of those who were coming against them, they are in doubt as to who is the one who will rescue them; he says: The one who will destroy the Edomites who attacked you together with your enemies, and who blocked up the escape routes of flight, so that he seems to have been defiled by their blood. And by Edom he means the sons of Esau, and by Bosor, Bozrah. With a just vote, then, he pursues them. For God calls men to judgment, displaying the justice of the punishment, and that they endure it of themselves. For he himself, inflicting punishment, acts for the sake of salvation, either that we may be saved by repenting, or that we may fall under the lighter judgment of what is to come. And in punishing the Edomites he was sufficient to himself, needing no one to fight alongside him. For he destroys by his word, and his will alone is enough; and when God wished to wipe them out, there was nothing that helped them. For there was not among them a righteous man able to persuade God. 19. I remembered the mercy of the Lord, the virtues of the Lord, in all things in which the Lord repays us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":747,"ref":"p747","source":"Κύριος κριτὴς ἀγαθὸς τῷ οἴκῳ Ἰσραὴλ ἐπάγει ἡμῖν κατὰ τὸ ἔλεος αὐτοῦ, καὶ κατὰ τὸ πλῆθος τῆς δικαιοσύνης αὐτοῦ. Καὶ εἶπεν, Οὐχ ὁ λαός μου τέκνα; Οὐ μὴ ἀθετηθῶσι. Καὶ ἐγένετο αὐτοῖς εἰς σωτηρίαν ἐκ πάσης θλίψεως αὐτῶν. Οὐ πρέσβυς, οὐδὲ ἄγγελος, ἀλλ' αὐτὸς ἔσωσεν αὐτοὺσ9, κ.τ.λ. Τὰ περὶ τῆς δευτέρας τοῦ Χριστοῦ παρουσίας πεπλήρωται, καὶ μέτεισιν εἰς ἑτέραν ὑπόθεσιν, ἐν ᾗ κατηγορεῖ ἑαυτοῦ ὁ λαὸς, ὡς εἰς ἄνωθεν εὐεργέτην τὸν Θεὸν ἡμαρτηκὼς ἀποβέβληται. Καθ' ἑτέρους δὲ, Θεοῦ τὴν κατὰ τῶν ἠπιθηκότων εἰπόντος ὀργὴν, ὁ προφήτης οὐκ ἐᾷ χωρεῖν αὐτοὺς εἰς ἀπόγνωσιν, φιλανθρώπου τυγχάνοντος τοῦ Θεοῦ. Κατ' ἄλλους δὲ, πρὸς τὸ πλῆθος τῶν δειχθέντων ἀγαθῶν τῷ προφήτῃ, ἐν οἷς ἦν καὶ ἡ κατὰ τῶν ἀλλοφύλων ὀργὴ, μὴ τὸ πρὸς Θεὸν ἐπιδειξαμένων εὐχάριστον, αὐτὸς διηγεῖται τοῦ Θεοῦ τὸν ἄνωθεν ἔλεον. Οὐ γὰρ ἐπιλήσομαι, εἰ καὶ σκυθρωπὰ μετῆλθεν ἡμᾶς ἐν τέλει, καὶ ἀπεβλήθημεν. Ἀντὶ δὲ τοῦ, ἐν ἅπασιν οἷς ἀνταποδίδωσιν ἡμῖν, ὁ Σύμμαχος, περὶ πάντων ὧν εὐηργέτησεν ἡμᾶς, εἴρηκε, καὶ ἀντὶ τοῦ, Κριτὴς ἀγαθός· ἐκ πλήθους ἀγαθωσύνης. Πλὴν οὐχ ὡς κριτὴς ἀκριβὴς παραμετρεῖ τὴν ἐφ' ἡμᾶς ὀργὴν τοῖς πλημμελήμασιν, ἀγαθότητι ταύτην κιρνῶν. Ἀκρότης μὲν γὰρ ὢν δικαιοσύνης οὐκ ἀθώους ἐᾷ, ἀγαθότητι δὲ τὸν θυμὸν ἡμεροῖ. Σέσωσται γὰρ τὸ κατά λειμμα. Δεῖγμα δὲ μέγιστον τῆς ἀγαθότητος, τὸ ἀξιῶσαι τέκνα καλεῖν τὸν λαὸν, εἰ μὴ ἀθετοῖεν τὴν χάριν. Διὸ κατὰ Σύμμαχον εἴρηται· Πλὴν λαός μού εἰσιν υἱοὶ οὐκ ἀσυνθηκοῦντες. Οὓς ἀπήλεγχεν ἐν ἀρχῇ λέγων· Υἱοὺς ἐγέννησα, καὶ ὕψωσα· αὐτοὶ δέ με ἠθέτησαν.","english":"The Lord, a good judge, brings upon us according to his mercy and according to the abundance of his righteousness for the house of Israel. And he said, Are they not my people, children? They shall certainly not be rejected. And he became salvation for them out of all their affliction. Not an elder, nor an angel, but he himself saved them, etc. The things concerning the second coming of Christ have been fulfilled, and he passes to another subject, in which the people accuses itself, as having been cast off for having sinned against God, its benefactor from above. But according to others, when God had spoken his wrath against those who had disobeyed, the prophet does not allow them to proceed into despair, since God is humane. And according to others, in view of the multitude of good things shown to the prophet, among which was also the wrath against the foreigners, since they had not displayed gratitude toward God, he himself recounts God's mercy from above. For I will not forget, even if gloomy things came upon us at the end, and we were cast off. But instead of \"in all things in which he repays us,\" Symmachus has said \"concerning all things in which he benefited us,\" and instead of \"a good judge,\" \"from an abundance of goodness.\" Nevertheless, he does not, as a strict judge, measure out the wrath against us in proportion to our offenses, mingling it with goodness. For being the height of righteousness, he does not let them go unpunished, but by goodness he tames his anger. For the remnant has been saved. And the greatest proof of his goodness is that he deemed the people worthy to be called children, if they would not reject the grace. Therefore according to Symmachus it has been said: Nevertheless, they are my people, sons who do not break covenant. Whom he reproached in the beginning, saying: I begot sons and exalted them, but they rejected me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":748,"ref":"p748","source":"Ἐχρῆν γὰρ ὡς τέκνα πείθεσθαι τῷ πατέρι, καὶ αὐτάγγελον ἐπὶ σωτηρίᾳ παρόντα δέξασθαι τὸν Υἱὸν, οὐχ ἑτέρῳ τινὶ διακόνῳ χρησάμενον· οὐ γὰρ ἦν πρέσβυς, [φησὶ] προφήτης, οὐκ ἄγγελος. Καὶ ἐν Αἰγύπτῳ δὲ, φασὶν, εἰ καὶ μέσος ἦν Μωσῆς, ἀλλ' αὐτὸς ἐνήργει δι' ἐκείνου τὰ μέγιστα. Καὶ μοσχοποιήσασιν ἠπείλησεν ἄγγελον πέμψειν τὸν ἡγησάμενον. Καὶ δυσφοροῦντος Μωσέως, αὐτὸς ἡγεῖσθαι κατεπηγγείλατο. Καὶ αὐτὴν δὲ τὴν παρουσίαν, οὐχ ἵνα κρίνῃ, πεποίηται, καίτοι κριτὴς ὢν, ἀλλ' ἵνα τὰς ἁμαρτίας ὁμολογήσουσι παράσχῃ τὴν ἄφεσιν διὰ πίστεως. Θέλει γὰρ καὶ ἡμᾶς ἑαυτοῖς ἀγαθῶν αἰτίους, καὶ μὴ τῶν ἐναντίων καθίστασθαι. Τοιγαροῦν τῆς αἱμοῤῥοούσης τὴν πίστιν αἰτίαν ἔφησε τῆς ἰάσεως. Ὅσον γὰρ ἧκεν εἰς αὐτὸν, ὡς πατὴρ τέκνοις εἰς ἀγαθῶν πρόκειται χορηγίαν, διηνεκῆ προτείνων τὸν ἔλεον, πλὴν εἰ μή τις ἁμαρτῶν διακόψειεν. Τὰ μὲν οὖν τῆς αὐτοῦ φιλανθρωπίας τοιαῦτα. Μὴ παρασχόντες δὲ πρόφασιν αὐτῷ τῆς ἑαυτῶν σωτηρίας, εἰς πόλεμον ἐπεσπάσαντο. Ὡς γάρ φησι καὶ Δαβίδ· \"Ποσάκις παρεπίκραναν αὐτὸν ἐν τῇ ἐρήμῳ; παρώργισαν αὐτὸν ἐν γῇ ἀνύδρῳ.\" Παρώργισαν δὲ καὶ τὸ πνεῦμα Χριστοῦ, τὴν ἀπείθειαν νοσήσαντες. Διὸ κατέστη πολέμιος. Ἵνα γὰρ μὴ δαίμοσι τὴν ἐπαγομένην αὐτοῖς ἐπιγράφοιεν δίκην, αὐτὸς αὐτοῖς λέγεται πεπολεμηκέναι. Καὶ γὰρ Ἰὼβ, καίπερ εἰδὼς ἐκ τοῦ διαβόλου γίνεσθαι τὰς ἐπαγωγὰς, αὐτοῦ μὲν οὐ μέμνηται, τῷ δὲ συγχωροῦντι ἐπιγράφει Θεῷ. Πεπολέμηκε δὲ τὸν λαὸν εἰς νοῦν τὰ πρῶτα λαβὼν, καὶ ὡς οὐ νῦν πρῶτοι τοιοῦτοι γεγόνασιν.","english":"For it was necessary that they obey the Father as children, and receive the Son, who was present in person for salvation, not having used some other servant; for there was no elder, [he says,] no prophet, no angel. And in Egypt too, they say, even if Moses was in the middle, it was he himself who worked the greatest things through him. And to those who made the calf he threatened to send an angel to lead them. And when Moses was displeased, he himself promised to lead. And he made his very coming, not in order to judge, although he is a judge, but in order to grant forgiveness through faith to those who confess their sins. For he wants us also to be the causes of good things for ourselves, and not to be established as causes of the opposite. Therefore he said that the faith of the woman with the hemorrhage was the cause of her healing. For as far as it depended on him, as a father he stands before his children for the supply of good things, extending his mercy continually, unless someone by sinning should cut it off. Such, then, are the things of his love for humanity. But they, not having provided him a pretext for their own salvation, drew him into war against them. For as David also says: \"How often did they provoke him in the wilderness? They angered him in a dry land.\" They angered also the Spirit of Christ, being sick with disobedience. Therefore he became their enemy. For so that they might not ascribe the punishment brought upon them to demons, he himself is said to have made war against them. For Job too, although knowing that the afflictions came from the devil, does not mention him, but ascribes them to God who permits them. He made war against the people, having taken this in mind from the first, and that they were not the first to become such as these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":749,"ref":"p749","source":"Αὐτίκα, καὶ διὰ Μωσέως τοσαύτης πειραθέντες διὰ θαυμάτων εὐεργεσίας, τὸν αἴτιον ἀποστραφέντες ἐμοσχοποίησαν, μὴ σκοπήσαντες ὡς θάλατταν τεμὼν Ἐρυθρὰν, ὡς ἵππον, αὐτοὺς διὰ ταύτης διήγαγεν, ἐπιστήσας αὐτοῖς Μωσῆν, οἷα προβάτοις ποιμένα, διὰ τῶν σημείων ὑψώσας αὐτόν. Τοῦτο γὰρ τὸ ἀναγαγεῖν, ἤγουν ἐμφανῆ καταστήσας λανθάνοντα καὶ\n\nκρυπτόμενον, ὃν καὶ προφήτην ἀπέδειξεν τοῦ ἰδίου πληρώσας πνεύματος. Τινὲς δὲ ποιμένα τὸν Ἰωσὴφ ἔφασαν, οὗπερ ἀναγαγὼν τὰ ὀστᾶ, μετὰ τῶν πρὶν ὑποχειρίων διήγαγεν, δεικνὺς ὡς οὐδὲ νεκρῶν τῶν ἁγίων ἐπιλανθάνεται, ζωοποιεῖν αὐτὰ προαιρούμενος. Ἄλλοι τὸν Χρι στὸν ἔφασαν ἐκ γῆς ἀναχθέντα, ἢ διὰ τὴν ἀνάστασιν, ἢ καὶ διὰ τὴν ἀπὸ γῆς αὐτοῦ γέννησιν. Ἡμέρας δὲ αἰωνίους, ἢ τὰς ἀρχαίας, ἢ τὰς ἀεὶ μνημονευτούς φησιν. Τὸ δὲ, ποῦ ἐστι; τῆς αὐτῶν λήθης κατηγορεῖ. Σύμφωνον δὲ τὸ, \"Κατέβη γὰρ πνεῦμα παρὰ Κυρίου, καὶ ὡδήγησεν αὐτούς.\" Καὶ Δαβὶδ δέ φησιν· \"Ἐξαπέστειλεν τὸ πνεῦμα αὐτοῦ, καὶ ἰάσατο αὐτούς.\" Ὁ δὲ Θεὸς τὸ πνεῦμά ἐστιν. Ἀντὶ δὲ τοῦ, Κατίσχυσεν ὕδωρ ἀπὸ προσώπου αὐτοῦ, ὁ Σύμμαχος, Ὁ ῥήξας ὕδατα ἔμπροσθεν αὐτῶν, εἴρηκεν. Καὶ κατίσχυσε δὲ νοήσεις, ὅτι νενίκηκεν αὐτῶν τὴν φύσιν πήξας αὐτά. Ἐπάγη γὰρ, φησὶν, ὡσεὶ τεῖχος τὰ ὕδατα ῥευστὰ τῇ φύσει τυγχάνοντα· ἤγουν πρὸς τὸ παγῆναι ἔδωκεν αὐτοῖς ἰσχύν. Καὶ τῷ μετὰ ταῦτα, φασὶ, Διήγαγεν αὐτοὺς, ὡς ἵππον ἐν πεδίῳ, μετὰ πάσης ἀνέσεως, ἰσοδυναμεῖ τὸ ἐν Ψαλμοῖς· \"Ἀνήγαγεν ὡς πρόβατα τὸν λαὸν αὐτοῦ, καὶ ὡδήγησεν αὐτοὺς, ὡς ποίμνιον ἐν ἐρήμῳ.\" Ὁμοῦ δὲ καὶ τὸν λαὸν ἔσωζε, καὶ αὐτὸς ἐδοξάζετο ποιῶν ἑαυτῷ ὄνομα.","english":"At once, even though they had experienced such great beneficence through Moses by means of wonders, they turned away from the cause of it and made a calf, not considering how he had cut through the Red Sea and led them through it as a horse, setting Moses over them like a shepherd over sheep, exalting him through the signs. For this is what \"to lead up\" means—that is, he made manifest the one who was hidden and concealed, whom he also demonstrated to be a prophet by filling him with his own Spirit. But some said the shepherd was Joseph, whose bones he brought up and carried through with those who had formerly been under their power, showing that he does not forget even the dead among the saints, intending to give them life. Others said it was Christ who was led up from the earth, either because of the resurrection, or also because of his birth from the earth. And \"eternal days\" he means either the ancient days, or those always worthy of remembrance. And the phrase \"Where is it?\" accuses them of forgetfulness. And in agreement is the passage, \"For a spirit came down from the Lord and guided them.\" And David also says: \"He sent forth his Spirit and healed them.\" And God is the Spirit. And in place of \"Water prevailed from before him,\" Symmachus said, \"The one who broke waters before them.\" And \"it prevailed\" you should understand as that he conquered their nature by freezing them. For \"the waters were frozen,\" he says, \"like a wall,\" though they were fluid by nature—that is, he gave them strength to be frozen. And what follows, they say—\"He led them as a horse in a plain\"—with all ease, is equivalent to what is in the Psalms: \"He brought up his people like sheep, and guided them like a flock in the wilderness.\" At the same time he was saving the people, and he himself was being glorified, making a name for himself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":750,"ref":"p750","source":"Ὁ δὲ Σύμμαχος αὐτῶν ἔφη· τοῦτ' ἔστι, τὸν ἴδιον δοξάζων λαόν. Ἀναισθήτους τοίνυν εὑρὼν, γέγονε δυσμενής. Οὐ μὴν ἀπογνωστέον· ἀλλ' ἐπιμείνωμεν ἐγώ τε καὶ ὅσοι θεοφιλεῖς ταῖς πρὸς αὐτὸν ἱκετείαις, λέγοντες· Ἐπίστρεψον ἐκ τοῦ οὐρανοῦ· εἴγε κρείττους γενοίμεθα, καὶ ἄξιοι τοῦ λέγειν, Ἴδε. Τινὲς δὲ ἀπὸ παντὸς τοῦ ἔθνους φασὶ τὰς λιτάς· ἄλλοι τοῦ προφήτου μόνου. Ἀπ' οὐρανοῦ δὲ γνωρίζει τὸν Θεὸν, οὐχ ὡς τόπῳ περικλειόμενον, ἀλλ' ὡς ἐν ἀξίαις ἀναπαυόμενον ταῖς ἄνω δυνάμεσιν. Διὸ καὶ οἶκον καὶ θρόνον λέγει τὸν οὐρανόν· ἤγουν ἀναφέρων ἐκ τῶν γηΐνων πραγμάτων τὰ τῶν ἀκουόντων φρονήματα καταπεπτωκότα πρὸς γῆν, ὡς ἂν μηδὲν φρονοῖεν περὶ Θεοῦ ταπεινόν. Τὰ γὰρ πάντα συνέχων, καὶ κυβερνῶν, γνωρισθείη ἂν εἰκότως ἐξ οὐρανοῦ. Ὑπομιμνήσκουσι δὲ τὸν Θεὸν, ὡς πολλάκις οὐ δι' αὐτοὺς, διὰ δὲ τὸν ἴδιον ζῆλον, γέγονε περὶ τούτους φιλάνθρωπος ἀναξίους ὑπάρχοντας, ὡς καὶ καταξιώσας εἰπεῖν, Ὁ λαός μου τέκνα. Ὡς δὲ μηκέτι μετέχοντες τοῦ ζήλου, καὶ τῆς ἰσχύος αὐτοῦ, ταῦτά φασιν, οὐχ ὡς ἐκείνων ἐκλελοιπότων. Ἐζήλου γὰρ πάλαι δουλεύοντας Αἰγυπτίοις, αἰχμαλώτων τε γεγονότων ἔφασκεν· Ἐζήλωκα τὴν Ἱερουσαλὴμ καὶ τὴν Σιὼν ζῆλον μέγαν. Εἶτα τοῖς ἑλοῦσι φήσας ὀργίζεσθαι, ἐπάγει· Ἀνθ' ὧν ἐγὼ μὲν ὠργίσθην ὀλίγα, αὐτοὶ δὲ συνεπέθεντο εἰς κακά. Τινὲς δὲ ζῆλον τὴν εἰς αὐτοὺς ἐδέξαντο πρόνοιαν. Τοιγαροῦν ὀργιζόμενος τῷ λαῷ λέγει· Ἀρῶ τὸν ζῆλόν μου ἀπὸ σοῦ, τοῦτ' ἔστι, τὴν κηδεμονίαν.","english":"But Symmachus said \"their,\" that is, glorifying his own people. So then, having found them insensible, he became hostile. Yet we must not despair; but let us persist, both I and as many as are beloved of God, in supplications to him, saying: \"Return from heaven\"—if indeed we should become better, and worthy to say, \"Look.\" Some say the petitions are from the whole nation; others, from the prophet alone. He makes God known as from heaven, not as enclosed in a place, but as resting in the dignities of the powers above. Therefore he calls heaven both house and throne; that is, lifting up from earthly things the minds of the hearers, which had fallen down to earth, so that they might think nothing lowly concerning God. For he who holds together and governs all things would reasonably be made known from heaven. They remind God that often, not for their sake, but for his own zeal, he has been benevolent toward them though they were unworthy, as he even deigned to say, \"My people, children.\" But as no longer partaking of his zeal and his strength, they say these things, not as though those had failed. For he was zealous long ago when they were enslaved to the Egyptians, and when they had become captives he said: \"I have been zealous for Jerusalem and for Zion with a great zeal.\" Then, having said that he is angry with those who have chosen [evil], he adds: \"In return for this, I was angry but a little, but they set themselves against me for evil.\" Some, however, understood zeal as his providence toward them. Therefore, being angry with the people, he says: \"I will remove my zeal from you,\" that is, my care.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":751,"ref":"p751","source":"Οὐδὲ γὰρ Ἀβραὰμ ἦν πατὴρ ἡμῶν, εἰ καὶ τῇ γενέσει διηκονήσατο Σὺ δὲ ὁ ἐκ μὴ ὄντων παραγαγὼν, καὶ Πατὴρ πάντων πνευμάτων, καὶ τῶν κατ' εἰκόνα τὴν σὴν πεποιημένων ψυχῶν. Ἐκεῖνος γὰρ εἰ καὶ τὴν ἐπαγγελίαν εἴληφεν, ἀλλ' ἡμᾶς οὐ τεθέαται. Ὅθεν ἐλέησον ἡμᾶς, οὓς τὸ σὸν ὄνομα κοσμεῖ. Κλῆρος γάρ σου κεκλήμεθα. Τῷ σῷ τοίνυν ὀνόματι χάρισαι, ὡς ἂν μὴ βλασφημῆται παρὰ τοῖς ἔθνεσιν. Ταῦτα ἐξ οἰκείου προσώπου, καὶ τῶν εὐλαβεστέρων εἰπὼν ὁ προφήτης, εἰσάγει τοὺς ἐν τῷ λαῷ φιλαιτίους οὐκ ὀκνοῦντας αὐτῷ πολλάκις καταμέμφεσθαι τῷ Θεῷ λέγοντας· Τί ἐπλάνησας ἡμᾶς, Κύριε, ἀπὸ τῆς ὁδοῦ σου; ὡς ἂν αὐτὸν τῆς ἐκπτώσεως, ἢν διὰ Χριστὸν ὑπέμειναν, αἰτιώμενοι, κατὰ τοὺς λέγοντας ἀπὸ τοῦ λαοῦ παντὸς τὸν λόγον εἰρῆσθαι· ἤγουν ἀπὸ τοῦ προφήτου, ὃς πάντα, φασὶν, ἐπὶ τὸν Θεὸν ἀναφέρει, οὐχ ὡς τοῦ ἁμαρτάνειν αἴτιον, ἀλλ' ὡς συγχωροῦντα· δι' ὧν οὐ παραχρῆμα δίκην εἰσπράττεται. Οὕτως ἁμαρτάνοντες πεπρᾶσθαι λεγόμεθα παρ' αὐτοῦ, ὡς ταῖς ἰδίαις ἁμαρτίαις ἐκδεδομένοι. Διὸ καὶ τοῦ Φαραὼ σκληρύναι λέγεται τὴν καρδίαν, διότι μακροθυμῶν, οὐκ ἀπὸ πρώτης αὐτὸν ἀνεῖλε πληγῆς, ὡς ἂν πολλάκις παιομένου, καὶ μὴ ἐπιστρέφοντος, ἀναίτιος δειχθῇ τὴν ἐσχάτην ἐπάγων πληγήν. Σὺ δ' οὖν, ὁ Θεὸς, διὰ τοὺς δούλους σου· καὶ γὰρ εἰκὸς εἶναί τινας ἐν τῷ πλήθει τοιούτους· ἤγουν διὰ τοὺς","english":"For Abraham was not our father, even if he served the purpose of our origin; but you are the one who brought us forth from nothing, and the Father of all spirits, and of the souls made according to your image. For he, even if he received the promise, did not see us. Therefore have mercy on us, whom your name adorns. For we have been called your portion. Grant this, then, to your name, so that it may not be blasphemed among the nations. Having said these things in his own person, and on behalf of the more devout, the prophet introduces those among the people who are fault-finders, who do not hesitate often to blame God himself, saying: Why have you led us astray, Lord, from your way? — as if accusing him of the fall which they endured because of Christ, in accordance with those who say that the statement was made on behalf of the whole people; or rather on behalf of the prophet, who, they say, refers everything to God, not as the cause of sinning, but as permitting it — through which he does not exact punishment immediately. Thus, when we sin, we are said to have been sold by him, as having been given over to our own sins. Therefore Pharaoh too is said to have hardened his heart, because, being long-suffering, he did not destroy him from the first plague, so that, though struck many times and not repenting, he might be shown blameless when he brings on the final plague. Do you, then, O God, for the sake of your servants — for it is likely that there are some such in the multitude — or rather for the sake of those","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":752,"ref":"p752","source":"κατὰ γενεὰν εὐαρεστήσαντάς σοι· ἤγουν ἐπειδὴ ἅπαξ ἐφθάσαμεν κλῆρος ὀνομάζεσθαι σὸς, εἰ καὶ μὴ δι' εὐπειθείας δουλεύομεν. Ἔτι δὲ καὶ διὰ τὰς φυλὰς τῆς κληρονομίας σου, ὅπερ εἰς ταὐτὸν τείνει. Ἤγουν τοὺς κατ' εἶδος εὐαρεστοῦντάς σοι ἐπίστρεψον ἡμᾶς, ἵνα προφάσει τῶν ἀξίων δυνηθῶμεν καὶ ἡμεῖς μικρᾶς μερίδος τυχεῖν ἐν τῷ ἐπηγγελμένῳ ὑπὸ σοῦ ὄρει ἁγίῳ. Φίλον δὲ τῇ Γραφῇ ὄρος ἅγιον τὴν Ἐκκλησίαν καλεῖν, ἧς γεγόνασι βραχύ τι μέρος οἱ ἐξ Ἰσραὴλ, διὰ τὸ κατάλειμμα, τοῦ ἐξ ἐθνῶν ἀπείρου πλήθους πιστεύσαντος. Εἰκὸς δὲ αὐτοὺς αἰτεῖν καὶ ἐν τῇ ἄνω πόλει βραχύ τι μέρος κληρονομεῖν. Τινὲς δέ φασιν, τῶν Ἀσσυρίων τὴν γῆν αὐτῶν ἐσχηκότων, ἀντοικισάντων τε τοὺς Γοθοαίους, οἳ καὶ Σαμαρεῖται τῷ τόπῳ παρωνομάσθησαν, περιλειφθῆναι δύο ἥμισυ μόνον φυλὰς, αἳ βραχύ τι μέρος κατεῖχον. Ὁ προφήτης αἰτεῖ ὅπερ ἔχειν ἐδόκουν, αὐτοῖς φυλαχθῆναι πρὸς μνήμην τῆς ἐξ ἀρχῆς εἰς τὸ γένος αὐτῶν εὐμενείας, ἧσπερ ἀρθείσης, ὡς μὴ λαὸς ἐσόμεθα σὸς, μηδὲ μερίς σου χρηματίσαντες, ἤγουν ὡς τὸ ἀπ' ἀρχῆς, ὅτε τὴν ἐν Αἰγύπτῳ διατριβὴν ἐποιούμεθα, οὐ προφήτας, οὐχ ἱερέας, οὐ βασιλεῖς ἐσχηκότες, οὐδὲ τῶν σῶν χαρισμάτων οὐδὲν, πρὶν ἡμῖν ἀποσταλῆναι τὸν Μωσέα. Τότε γὰρ οὐκ ἐλεγόμεθα σοί. Καὶ νῦν δὲ εἰς τὸ αὐτὸ περιέστημεν τέλος, ὑπὸ πόδας πεσόντες τοὺς διαβολικοὺς, καὶ κοσμικαῖς ἐκδοθέντες ἐπιθυμίαις. Ταύτας γὰρ πλινθοποιοῦντες ἐλατρεύομεν πνεύμασι πονηροῖς. Ὃ καὶ νῦν γίνεται. Τοῦτο δὲ παρίστησιν ὁ Σωτὴρ περὶ τοῦ ἐξελθόντος πνεύματος λέγων, καὶ ὑποστρέψαντος μεθ' ἑτέρων πονηροτέρων ζʹ, ὅτε τὰ ἔσχατα χείρονα τῶν πρώτων εἰπών·","english":"those who were well-pleasing to you according to generation; that is, since we once attained to be called your lot, even if we do not serve through obedience. And further, also because of the tribes of your inheritance, which tends to the same thing. That is, turn us back—those who are well-pleasing to you in kind—so that by the pretext of the worthy we too may be able to obtain a small portion in the holy mountain promised by you. For it is dear to Scripture to call the Church a holy mountain, of which those from Israel have become a small part, because of the remnant, since the boundless multitude from the Gentiles believed. And it is likely that they ask also to inherit a small portion in the city above. But some say that, when the Assyrians held their land and resettled the Gorthaians, who were also called Samaritans after the place, only two and a half tribes were left behind, which held a small part. The prophet asks that what they seemed to have be preserved for them, for the remembrance of the goodwill shown to their race from the beginning—which, once removed, we shall no longer be your people, nor be reckoned as your portion, that is, as from the beginning, when we were making our sojourn in Egypt, having had no prophets, no priests, no kings, nor any of your gifts, before Moses was sent to us. For then we were not called yours. And now we have come round to the same end, fallen under the feet of the diabolical powers and given over to worldly desires. For making bricks for these, we served evil spirits. And this is happening even now. The Savior sets this forth when he speaks concerning the spirit that went out and returned with seven other spirits more evil, when, having said that the last things are worse than the first,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":753,"ref":"p753","source":"Οὕτως ἔσται τῇ γενεᾷ ταύτῃ. Οὐκοῦν τὰ νῦν εἰρημένα προφητικῶς ἐπὶ τὸν καιρὸν τὸν μετὰ τὴν ἐπιδημίαν ἀνάγεται, ὅτε διὰ τὰ κατὰ Χριστοῦ παρεώρανται, ὡς ὅτε τούτων οὐκ ἦρχε Θεός. Ὁ δὲ Σύμμαχος τὴν ὅλην οὕτως ἐξέδωκε ῥῆσιν· Ἐγενήθημεν ὡς ἀπ' αἰῶνος, ὧν οὐκ ἐξουσιάσεις, οὐδὲ ἐπεκλήθη τὸ ὄνομά σου αὐτοῖς, οὐδὲ ῥήξας οὐρανοὺς κατέβης ἀπὸ προσώπου σου. Ὄρη κατέῤῥευσεν ὡς ἔκκαυσις πυρός. Ἐτάκη θάλασσα· ὕδατα ἐπτοήθησαν. Τοιοῦτοι γὰρ, φησὶ, γεγόναμεν, ὡς μηδὲ πώποτε τῶν σῶν πειραθέντες θαυμάτων, ἅπερ ἔδειξας ἐπὶ Μωσέως. Κατὰ δὲ τοὺς Ἑβδομήκοντα· Γεγόναμεν ὡς τὸ ἀπαρχῆς. Πλὴν ἴσμεν, ὡς ἐὰν θελήσῃς ἀνοῖξαι τὸν οὐρανὸν, ὡς Θεὸς, τρόμος λήψεται ἀπὸ σοῦ ὄρη· τὰς ἀντικειμένας δηλονότι δυνάμεις, τὰς ἐπαιρομένας κατὰ τῆς γνώσεώς σου. Καὶ τὰ ἔθνη δὲ, τὰ μὴ εἰδότα σε, ταράξεις. Ἔθος δὲ τοῖς προφήταις τὴν κατὰ τοῦ Ἰσραὴλ ἡμαρτηκότος ὀργὴν εἰς τοὺς ἀλλοφύλους αἰτεῖν ἀποπέμπεσθαι. Καὶ ἐν Ψαλμοῖς γάρ φησιν· \"Ἔκχεον τὴν ὀργήν σου ἐπὶ τὰ ἔθνη τὰ μὴ γινώσκοντά σε, καὶ ἐπὶ βασιλείας, αἳ τὸ ὄνομά σου οὐκ ἐπεκαλέσαντο.\" ΚΕΦΑΛ. ΞΔʹ. αιβʹ. Ἐὰν ἀνοίξῃς τὸν οὐρανὸν, τρόμος λήψεται ἀπὸ σοῦ ὄρη, καὶ τακήσονται, ὡς κηρὸς ἀπὸ πυρὸς τήκεται. Καὶ κατακαύσει πῦρ τοὺς ὑπεναντίους, καὶ φανερὸν ἔσται τὸ ὄνομα Κυρίου ἐν τοῖς ὑπεναντίοισ9, κ.τ.λ. Καὶ νῦν δέ φησιν· Ἐὰν ἀνοίξῃς τὸν οὐρανὸν τῇ καθόδῳ τῆς ὀργῆς, ὡς ἐν καιρῷ τοῦ κατακλυσμοῦ (ἀνεῴχθησαν γὰρ οἱ καταράκται τοῦ οὐρανοῦ), ἔσται σου φανερὸν τὸ ὄνομα ἐν τοῖς ὑπεναντίοις, ὡς ὅτε Σοδομίταις ἠφίει τὸ πῦρ, καὶ πληγαῖς πολλαῖς ᾐκίσατο Φαραώ.","english":"Thus it will be to this generation. Therefore the things now spoken prophetically are referred to the time after the coming, when on account of the things done against Christ they were overlooked, as when God did not rule over them. But Symmachus rendered the whole utterance thus: We became as from eternity, over whom you will not have authority, nor was your name called upon them, nor did you rend the heavens and come down from your presence. The mountains flowed down as a burning of fire. The sea melted; the waters were terrified. For such, he says, have we become, as though we had never experienced your wonders, which you showed in the time of Moses. But according to the Seventy: We became as at the beginning. Nevertheless we know that if you wish to open the heaven, as God, trembling will seize the mountains from you—clearly the opposing powers, those lifted up against your knowledge. And the nations that did not know you, you will trouble. But it is a custom of the prophets to ask that the anger against Israel, which has sinned, be sent away upon the foreigners. For in the Psalms too it says: \"Pour out your anger upon the nations that do not know you, and upon kingdoms that have not called upon your name.\" CHAPTER 64. 12. If you open the heaven, trembling will seize the mountains from you, and they will melt, as wax melts from fire. And fire will burn up the adversaries, and the name of the Lord will be manifest among the adversaries, etc. And now, he says: If you open the heaven by the descent of your anger, as in the time of the flood (for the cataracts of heaven were opened), your name will be manifest among the adversaries, as when you sent fire upon the Sodomites, and afflicted Pharaoh with many plagues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":754,"ref":"p754","source":"Διὰ τῆς οὖν κατ' ἐκείνων ὀργῆς, μὴ διὰ τῆς καθ' ἡμῶν, φανερώσῃς τὴν σεαυτοῦ δόξαν. Τὰ δὲ παρόντα ταῦτα, παραστατικὰ τοῦ μὴ δι' ἀσθένειαν τοῦ Θεοῦ τοιαῦτα παθεῖν τὸν λαὸν, διὰ δὲ μόνας ἁμαρτίας ἐγκαταλελεῖφθαι. Τοσαύτη γὰρ ἡ τοῦ Θεοῦ δύναμις, ὡς οὐρανοῦ καὶ τῶν ὑπὸ τούτου κρατεῖν. Ὅθεν ἀπ' αἰῶνος οὐκ ἠκούσαμεν τίς ἕτερος τοιοῦτος Θεὸς, οὐδὲ τοιούτων ἔργων τεθεάμεθα ποιητήν· Θεὸν μὲν γὰρ οὐδεὶς ἑώρακε πώποτε· καὶ, Οὐδεὶς ὄψεταί μου τὸ πρόσωπον καὶ ζήσεται. Ἀφ' ὧν δὲ ποιεῖ καὶ πράττει γνωρίζεται. \"Τὰ γὰρ ἀόρατα αὐτοῦ, φησὶν, ἀπὸ κτίσεως κόσμου τοῖς ποιήμασι νοούμενα καθορᾶται.\" Καὶ τὸν Χριστὸν δὲ ἵσως αἰνίττεται τὸν καὶ ἐπὶ τοῦ Σινᾶ φανέντα διὰ τῆς ἐμφαινομένης πᾶσι δόξης. Φησὶ γὰρ, Ὡς ἑώρα πᾶς ὁ λαὸς τὴν δόξαν Κυρίου. Τοῖς δὲ ὑπομένουσί σε, τοῦτ' ἔστι τοῖς ἐλπίζουσιν ἐπὶ σὲ, ἐπιδαψιλεύει τὸν ἔλεον. Ἕψεται\n\nγὰρ πάντως τοῖς τῆς δικαιοσύνης ἐργάταις. Ὁδοὺς γὰρ Κυρίου λέγει τὰς ἐντολὰς, ὥσπερ οὖν ὁ Δαβίδ· Ἐν τῇ ὁδῷ σου ζήσομαι, καὶ πάλιν· Ὁδὸν ἐντολῶν σου ἔδραμον, ὅτ' ἂν ἐπλάτυνας τὴν καρδίαν μου. Ἰστέον δὲ ὡς τὸ, Οὐκ ἠκούσαμεν, οὐδὲ οἱ ὀφθαλμοὶ ἡμῶν εἶδον, εἴρηται μὲν εἰς τὸ τῆς θείας δυνάμεως ἀπαράβλητον. Ὁ δὲ Παῦλος μηδὲν τούτῳ λυμαινόμενος, εἰς τὰ ἐπαγγελθέντα τοῖς ἀγαπῶσι τὸν Θεὸν ἐξείληφεν ἀγαθὰ, ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσεν. Οὐδὲν γὰρ τοιοῦτον οὐ θεατὸν, οὔτε μὴν ἀκουστόν. Καὶ ἀλλαχοῦ δέ φησιν· Ἀρθεὶς ἕως τρίτου οὐρανοῦ ἤκουσα ἄῤῥητα ῥήματα, ἃ οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι· οὐχ ὡς ἐνταλθεὶς μὴ εἰπεῖν, ἀλλ' ὡς μὴ φρᾶσαι ταῦτα πρὸς ἀξίαν δυνάμενος.","english":"Through the anger, then, against those men—not through the anger against us—make your own glory manifest. These present things are set forth to show that the people suffered such things not through any weakness of God, but were abandoned solely because of their sins. For so great is the power of God that it rules over heaven and the things beneath it. Whence from eternity we have not heard of any other God like this, nor have we beheld a maker of such works; for no one has ever seen God; and, No one shall see my face and live. But from what he does and accomplishes he is made known. \"For his invisible things,\" he says, \"from the creation of the world are understood and seen by the things that are made.\" And perhaps he hints at Christ, who also appeared on Sinai through the glory that was manifest to all. For he says, As all the people saw the glory of the Lord. But to those who wait for you, that is, to those who hope in you, he lavishes his mercy. For it will surely follow the workers of righteousness. For he calls the commandments the ways of the Lord, just as David also says: In your way I shall live; and again: I ran the way of your commandments, when you enlarged my heart. But it should be known that the words, We have not heard, nor have our eyes seen, were spoken to set forth the incomparability of the divine power. But Paul, doing no violence to this, has taken them as referring to the good things promised to those who love God, which eye has not seen and ear has not heard. For nothing of that kind is either visible or indeed audible. And elsewhere he says: Having been caught up to the third heaven, I heard unutterable words, which it is not lawful for a man to speak—not as though he had been commanded not to speak, but as being unable to express these things worthily.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":755,"ref":"p755","source":"Ἰδοὺ σὺ ὠργίσθης, καὶ ἡμεῖς ἡμάρτομεν· ὡς εἰ σαφέστερον ἔλεγεν, Ἐπειδὴ ἡμεῖς ἡμάρτομεν, σὺ ὠργίσθης. Καὶ ἄλλως δὲ, Θεοῦ ἡμᾶς ἀποστραφέντος δι' ἁμαρτίας, μεῖζον ἐν ἡμῖν τὸ κακὸν ἐμφύεται· ὡς παιδαγωγοῦ τινος ἀπειλήσαντος μὲν πολλάκις, καὶ τύψαντος, τέλος δὲ παριδόντος νέον συνεχῶς ἁμαρτάνοντα. Μείζω γὰρ οὗτος τῶν κακῶν ἕξει τὴν ἄδειαν. Εἰ γὰρ Θεοῦ συνεργοῦντός ἐσμεν ἀγαθοί· δῆλον, ὡς ἀποστραφέντος, μειζόνως κακοί. Θεὸς γάρ ἐστιν ὁ τῶν δυνάμεων Κύριος. Καὶ γὰρ ἔφη Χριστός· Χωρὶς ἐμοῦ οὐ δύνασθε ποιεῖν οὐδέν. Καὶ περὶ τῶν ἁγίων φησὶν ὁ Δαβίδ· \"Ὅτι τὸ καύχημα τῶν δυνάμεων αὐτῶν εἶ σύ.\" Καὶ ἀλλαχοῦ δέ φησιν· \"Οὐκ ἐπὶ τῷ τόξῳ μου ἐλπιῶ, καὶ ἡ ῥομφαία μου οὐ σώσει με. Ἔσωσας γὰρ ἡμᾶς ἐκ τῶν θλιβόντων ἡμᾶς.\" Οὐ γὰρ ἐφ' ἡμῖν τοσοῦτον, ὅσον ἐν Θεῷ, τῆς σωτηρίας ἡ δύναμις. Ἀλλὰ καὶ ἐπλανήθημεν, φησὶ, καὶ ἐγενήθημεν ὡς ἀκάθαρτοι. Εἰ δὲ καὶ δόξει τις ἐν ἡμῖν δικαία πρᾶξις εὑρίσκεσθαι, ἐῤῥυπωμένη καὶ αὕτη καὶ ἄτιμος ἐξελέγχεται. Καὶ πῶς γὰρ ἂν εἴη δικαιοσύνη παρ' αὐτοῖς εἰς Χριστὸν ἠσεβηκόσι, τὴν ὄντως δικαιοσύνην; Ἀκάθαρτοι τοίνυν, κἂν δοκοῖέν τινες ἐπιεικεῖς ἐν αὐτοῖς. Κἂν γὰρ παρατηροῖεν τὰς ἐντολὰς, ἀλλὰ διάθεσιν οὐκ ἔχουσι πρὸς Θεόν. Τοῦτο δὲ καὶ ἔκρευσιν ἡμῖν, ὡς φύλλοις ἐκ δένδρου πεποίηκεν, τῆς ἑαυτῶν ῥίζης ἐκπεπτωκόσι. Καὶ ὁ μὲν Ἀπόστολος τοῦ ἔθνους κατηγορῶν, ὡς κλάδους ἀπὸ δένδρου κεκλᾶσθαί φησιν. Ὁ δὲ τὴν κατηγορίαν ἐπιτείνων, φύλλοις παρέβαλεν ἐξ ἀνέμου ῥιφεῖσιν. Εὐπαρακόμιστον γὰρ ἐσχήκασι τὴν καρδίαν, καὶ οἷον παντὶ περιφερομένην πνεύματι.","english":"Behold, you were angry, and we sinned; as if he were saying more plainly, Because we sinned, you were angry. And in another way: when God has turned away from us because of sins, the evil in us grows greater—as when a tutor has often threatened and struck a youth, but at last overlooks him as he sins continually. For such a one will have a greater license for evils. For if we are good with God as our helper, it is clear that when he has turned away, we are more greatly evil. For God is the Lord of powers. For Christ also said: Without me you can do nothing. And David says concerning the saints: For you are the boast of their powers. And elsewhere he says: I will not hope in my bow, and my sword will not save me. For you saved us from those who afflict us. For the power of salvation is not in us so much as in God. But we also wandered, he says, and became as unclean. And even if some righteous deed seems to be found in us, this too is proven defiled and dishonored. For how could righteousness be among them who have acted impiously against Christ, the true righteousness? Unclean, then, even if some among them seem decent. For even if they observe the commandments, they do not have a disposition toward God. And this has made us like a shedding, like leaves from a tree, having fallen from our own root. And the Apostle, accusing the nation, says they were broken off like branches from a tree. But he, intensifying the accusation, compared them to leaves tossed by the wind. For they have a heart easily carried about, and as it were borne along by every spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":756,"ref":"p756","source":"Καὶ πῶς γὰρ ἦν ἡμᾶς εὖ πρᾶξαι τὴν ἀποστροφὴν τὴν παρὰ σοῦ, φησὶν, ὑπομείναντας; Οὐδὲ γὰρ εὑρέθη τις ἐν ἡμῖν ὁ δυσωπῆσαι δυνάμενός σε δικαιοσύνῃ καὶ προσευχαῖς. Πλὴν ἀλλὰ καὶ οὕτως Πατέρα γινώσκομεν, καὶ πλάστην ἡμέτερον, εἰ καὶ σκευῶν ὀστρακίνων δίκην ῥηγνύμεθα συντριβόμενοι. Διὸ δίδου συγγνώμην τῇ τοιαύτῃ σαθρότητι. Ὃν γὰρ ἐξ ἔργων οὐκ ἔχουσι δυσωπεῖν, ὡς δημιουργὸν εὐμενίζονται, σώζειν αἰτοῦντες, οὓς τὴν ἀρχὴν εἰς τὸ εἶναι παρήγαγεν. Ὡς δὲ τῆς ὀργῆς ἄξια πράξαντες, ἐλευθέραν οὐκ ἔχουσι παῤῥησίαν, ἀγαπητὸν κρίνοντες τὸ μὴ ταύτην ἐπιταθῆναι. Ὅτι μὲν γάρ σου λίαν ἐπωφελὴς ἡ ὀργὴ, δῆλον· πλὴν δι' ἀσθένειαν οὐ φέρομεν αὐτῆς τὴν ἐπίτασιν. Διὸ καὶ Δαβὶδ αἰτεῖ μὲν ἐλεγχθῆναι, ἀλλ' οὐ θυμῷ, καὶ παιδευθῆναι, ἀλλ' οὐκ ὀργῇ. Φησὶ δέ· Μὴ ἐν καιρῷ μνησθῇς ἁμαρτιῶν ἡμῶν. Τοῦτο δέ φησιν ὁ προφήτης, εἰδὼς αὐτοὺς τῇ τοῦ ἤθους ἐπιμένοντας πονηρίᾳ, ἐφ' ὧν εἰς δίκην καὶ τὰ προλαβόντα συνάγεται. Εἰ δὲ καὶ πατρικῆς ἀδικίας γένοιντο κληρονόμοι, καὶ τὰς ἐκείνων ἐφ' ἑαυτοὺς ἕλκουσι δίκας. Τοιγαροῦν ἐν ἑκατοστῷ ὀγδόῳ ψαλμῷ διὰ τὸν Ἰούδαν λέγων, Ἀναμνησθείη, φησὶν, ἡ ἁμαρτία τῆς μητρὸς αὐτοῦ. Εἰ δὲ μὴ πάντα γέγονεν ἐπ' αὐτοῦ τὰ ἐν κατάρας λεγόμενα σχήματι, μὴ θαυμάσῃς· προλέγει γὰρ Θεὸς, φοβεῖν, οὐκ ἐπάγειν βουλόμενος. Ἄλλως τε λέγει τὰ κεχρεωστημένα τῇ πονηρίᾳ. Ὃ δὲ μὴ τούτων ἐπάγεται, τῇ φιλανθρωπίᾳ λογίζου.","english":"And how could we have fared well, he says, when we have endured the turning away that comes from you? For there was found among us no one able to appease you by righteousness and prayers. Nevertheless, even so we know you as Father and our Fashioner, even if we are broken and shattered like vessels of clay. Therefore grant forgiveness for such frailty. For the one whom they cannot appease by works, they propitiate as their Creator, asking him to save those whom he brought into being in the beginning. And since they have done things worthy of wrath, they have no free boldness of speech, judging it a welcome thing that this wrath not be intensified. For that your wrath is exceedingly beneficial is clear; yet through weakness we cannot bear its intensification. Therefore David also asks to be reproved, but not in anger, and to be disciplined, but not in wrath. And he says: Do not remember our sins in the time. The prophet says this knowing that they persist in the wickedness of their character, upon whom even their former deeds are gathered for judgment. And if they become heirs of their fathers' injustice, they also draw upon themselves the penalties for those men's deeds. Therefore in the one hundred and eighth psalm, speaking on account of Judas, he says: Let the sin of his mother be remembered. And if not all the things spoken in the form of a curse came upon him, do not marvel; for God foretells, wishing to frighten, not to bring it about. In another way, he speaks of what is owed to wickedness. But what is not brought upon them from these things, reckon to his love for humanity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":757,"ref":"p757","source":"Πάλιν δὲ εἰς οἶκτον ὁ προφήτης τὸν Θεὸν ἐπισπώμενος, τὰ ἐξ ἀρχῆς ὑπάρξαντα τῷ λαῷ μνημονεύει συνθήματα, Λαόν σου, λέγων, καὶ πόλιν μὴ παρίδῃς, ἐν ᾗ τὰ ἅγια, καὶ ἡ σκηνὴ, καὶ ἡ κιβωτὸς, ὅ τε σταθείς σοι νεὼς, ἃ καὶ περίβλεπτα πᾶσιν ἐτύγχανεν· τοῦτο τῶν πατέρων προειρηκότων περὶ τοῦ ναοῦ, ὡς καὶ πυρίκαυστος γέγονεν, ὡς ἐν κατάρας μέρει\n\nκεῖσθαι, ὡς ὅτ' ἄν τις λέγοι· Πάθοιμι, ἢ καταστραφείην, ὡς Ἱερουσαλὴμ, ὅ τε ταύτης ναός. Ταῦτα δὲ γέγονεν οὐ διὰ σὴν ἀσθένειαν, ἀλλ' ἡμῶν ἠσεβηκότων εἰς τὸν Χριστόν. Τινὲς δὲ κατάραν ἔφασαν τὴν κατάῤῥησιν. Οἱ γὰρ ἑλόντες τὴν Ἱερουσαλὴμ θεοὺς μὲν τοὺς ἰδίους ἐδόξαζον, ἀσθενείας δὲ τὸν ταύτης ᾐτιῶντο Θεόν. ΚΕΦΑΛ. ΞΕʹ. αιβʹ. Ἐμφανὴς ἐγενήθην τοῖς ἐμὲ μὴ ζητοῦσιν. Εὑρέθην τοῖς ἐμὲ μὴ ἐπερωτῶσιν. Εἶπα τῷ ἔθνει, οἳ οὐκ ἐκάλεσάν μου τὸ ὄνομα. Ἐξεπέτασα τὰς χεῖράς μου ὅλην τὴν ἡμέραν πρὸς λαὸν ἀπειθοῦντα καὶ ἀντιλέγοντα, οἳ οὐκ ἐπορεύθησαν ὁδῷ ἀληθινῇ, ἀλλ' ὀπίσω τῶν ἁμαρτιῶν αὐτῶν. Ὁ λαὸς οὗτος ὁ παροξύνων με, ἐναντίον ἐμοῦ διαπαντὸς, αὐτοὶ θυσιάζουσιν ἐν τοῖς κήποις, καὶ θυμιῶσιν ἐπὶ ταῖς πλίνθοις τοῖς δαιμονίοις, ἂ οὐκ ἔστιν9, κ.τ.λ. Τῶν μὲν ἐξομολογησαμένων δι' εὐχῆς, τῶν δὲ ὀνειδισάντων ὡς πλανήσαντι τῷ Θεῷ, ἀποκρίνεται δυνάμει λέγων· Πῶς ἂν παρεῖδον εὐχομένους, ὁ μὴ τὸν θάνατον τοῦ ἁμαρτωλοῦ ζητῶν, ὡς τὴν μετάνοιαν; Πῶς δ' ἂν ἐπλάνησα, ἐπιστρέφειν πάντας παρακαλῶν, καὶ ἀνίστασθαι πίπτοντας;","english":"Again, drawing God to compassion, the prophet recalls the covenants that belonged to the people from the beginning, saying, \"Do not overlook your people and the city in which are the holy things, and the tabernacle, and the ark, and the temple established for you,\" which were also conspicuous to all. This the fathers had foretold concerning the temple, that it would even be burned with fire, and that it would lie in the portion of a curse, as when someone might say: \"May I suffer, or be destroyed, as Jerusalem, and the temple in it.\" But these things happened not because of your weakness, but because we had acted impiously against Christ. Some said the curse was the overthrow. For those who captured Jerusalem glorified their own gods, but they blamed the God of Jerusalem for weakness. CHAPTER 65. 12. I became manifest to those who did not seek me. I was found by those who did not ask for me. I said to the nation, who did not call on my name. I stretched out my hands all day long to a disobedient and contrary people, who did not walk in the true way, but after their sins. This people, who provoke me, before me continually, they sacrifice in the gardens, and burn incense on the bricks to the demons, which are not, etc. To those who confessed by prayer, and to those who reproached God as one who led them astray, he answers with power, saying: How would I have overlooked those who pray, I who do not seek the death of the sinner, but his repentance? And how would I have led them astray, when I call all to turn back and to rise up when they fall?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":758,"ref":"p758","source":"πῶς δ' ἂν ἐσκλήρυνον ὑμᾶς, ὁ καὶ τοῖς μακρὰν ἀφεστῶσιν ἐμοῦ διὰ φιλανθρωπίαν ἐπιτρέχων αὐτόματος, ὡς καὶ τοὺς ἀλλοφύλους γινώσκειν ἐμὲ, μηδὲν εἰς τοῦτο μοχθήσαντας, ἐμαυτὸν αὐτοῖς ἐπιδείξαντος; Ὁ δὲ περὶ τοὺς ἀλλοτρίους τοιοῦτος, πῶς περὶ ὑμᾶς ἀπηνής; Καὶ μὴν ἐξ ὑμῶν ἀπηρξάμην τῆς χάριτος, καλῶν εὐμενῶς, καὶ οἷα χερσὶν ἐκτεταμέναις γνησίους παῖδας περιλαβεῖν ἐπειγόμενος, καὶ μισοῦντας ὑμᾶς ἀγαπῶν. Τινὲς δὲ λέγουσιν, ὡς αὐτούς φησι μὴ ἐπερωτήσαντας. Ἀφ' ἑαυτοῦ γὰρ εἰς τὰς συναγωγὰς εἰσέτρεχεν, κηρύσσων καὶ θεραπεύων, ἔλεγέν τε αὐτοῖς· Ἐγώ εἰμι τὸ φῶς τοῦ κόσμου. Καὶ, Εἴτις διψᾷ, ἐρχέσθω πρός με. Ἀλλ' ἠκολούθουν ταῖς ἑαυτῶν ἁμαρτίαις. Καί τοι γεγωνότος ἐμοῦ· Ἐὰν μὴ πιστεύσητε, ὅτι ἐγώ εἰμι, ἐν ταῖς ἁμαρτίαις ὑμῶν ἀποθανεῖσθε. Τινὲς δὲ πρὸς τὰ ἐν Αἰγύπτῳ, καὶ κατὰ καιροὺς λυπηρὰ, τὸν λόγον ἐδέξαντο, ὅτι μὴ κληθεὶς αὐτοῖς ἐβοήθει. Ἐγὼ γὰρ, ὁ καὶ διὰ Μωσέως χεῖρας ἐκπεταννὺς, πρὸς τὸ τοὺς μὲν οἰκειώσασθαι διὰ νίκης, τὸν δὲ Ἀμαλὴκ ἀπολέσαι, καί τοι κεχηνότων πρὸς εἴδωλα, καὶ ταῖς ἑαυτῶν ἐπιθυμίαις ἀκολουθούντων, ἀλλ' οὐ νῦν πρῶτον. Ὑμεῖς γὰρ οἱ ἐκ παντὸς αἰῶνός με παροξύναντες, θύοντες ἐνώπιον ἐμοῦ τοῦ πάντα ἐφορῶντος Θεοῦ, καὶ εἰπόντος· Μὴ ἀπ' ἐμοῦ κρυβήσεταί τι [ἐναντίον ἐμοῦ] ἤγουν ἐν τῷ μοι ἀφιερωθέντι ναῷ; Καὶ διὰ Ἱερεμίου γὰρ ἔφη· \"Τί ἡ ἠγαπημένη ἐν τῷ οἴκῳ μου ἐποίησε βδέλυγμα;\" οὕτω τῆς Γραφῆς καλούσης τὸ εἴδωλον. Τὸ δὲ καὶ οὐκ εἰσὶ, περὶ τῶν δαιμόνων φησὶν, ὡς οὐκ ὄντων θεῶν, οἷς ἔθυον ἐν τοῖς ἐκ πλίνθων κατεσκευασμένοις βωμοῖς.","english":"How then would I have hardened you—I who, out of love for humanity, run uninvited even to those who stand far off from me, so that even the foreigners come to know me, though they labored not at all for this, since I showed myself to them? But if I am like this toward strangers, how could I be harsh toward you? And indeed I began the grace with you, calling you kindly, and as one eager to embrace genuine children with outstretched hands, and loving those who hate you. But some say that he means those who did not question him. For of his own accord he ran into the synagogues, preaching and healing, and saying to them: \"I am the light of the world.\" And, \"If anyone thirsts, let him come to me.\" But they followed their own sins. And yet I was crying aloud: \"Unless you believe that I am he, you will die in your sins.\" But some received the word concerning the things in Egypt and the afflictions that came at various times, because he helped them though not called upon. For I am he who through Moses stretched out his hands, both to make them his own through victory and to destroy Amalek, even though they gaped after idols and followed their own desires—but not now for the first time. For you are those who from all ages provoked me, sacrificing before me, God who sees all things, even though I had said: \"Nothing shall be hidden from me\"—that is, in the temple consecrated to me. For through Jeremiah too he said: \"What has my beloved done in my house? She has committed abomination,\" the Scripture thus calling the idol. And the phrase \"and they are not\" he says concerning the demons, as though they were not gods, to whom they sacrificed on altars built of bricks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":759,"ref":"p759","source":"Ἤγουν ἐπείπερ, ἡνίκα τοῖς δαιμονίοις εὔχοντο, τόπους πλίνθοις ἐοικότας διέγραφον, ἐφ' ὧν ἵσταντο. Ἐν μνήμασι δὲ λέγει, διὰ τὰς νεκυομαντείας, ἐν δὲ σπηλαίοις, ἔνθα ἵστων ἐπ' ὄρους ἀγάλματα, ἢ καὶ τελετὰς ἐπετέλουν τινὰς, ὑπὸ δένδρεσι μεγάλοις θυσίας προσάγοντες. Καὶ τοῖς ἔθνεσιν [φησὶν] ὁμοιούμενοι χοιρείων ἐνεφορεῖσθε κρεῶν, καὶ ἐκ τῶν θυσιῶν, ὧν προσεφέρετε δαίμοσιν, ἔψοντες τὰ περιττὰ, πᾶν σκεῦος ἐμολύνετε. Καὶ τοιαῦτα δρῶντες πυρὶ καὶ ὕδατι περιαγνιζόμενοι καθαροὺς ἑαυτοὺς ὠνομάζετε. Ἃ δὲ πάντα καπνός εἰσι τοῦ θυμοῦ μου. Πρὸ γὰρ τῆς ἐπιδημίας ἀρχή πως ἦν τῆς θείας ὀργῆς. Τὸν δὲ θυμὸν ἐξῆψαν τὰ κατὰ τοῦ Σωτῆρος τολμήσαντες. Ὁ δὲ καπνὸς εἰς πῦρ μετεβάλλετο. Ἐπειδὴ δὲ τοῖς ἀνθρώποις βοήθεια πρὸς λήθην τὰ γράμματα, τροπικῶς ἐκ τούτων δείκνυσι τὸ ἀνεπίληστον τοῦ Θεοῦ· ὁποῖον καὶ παρὰ Δανιὴλ τὸ, Βίβλοι ἀνεῴχθησαν, σημαῖνον τὴν πάντα γνῶσιν περιλαμβάνουσαν τοῦ Θεοῦ. Ἐπὶ δὲ τῶν βουνῶν ὠνείδισάν με, φησί. Οὐ γὰρ ἂν ἔθυον ἑτέροις, μὴ καταφρονοῦντες ὡς εὐτελοῦς, καὶ μηδὲ ὄντος Θεοῦ. Τὸ δὲ, Οὐ μὴ σιωπήσω, ἐπιμενόντων αὐτῶν δηλονότι. Τοιγαροῦν εἰ εὑρεθείη τις ἐν τῷ πλήθει σωτηρίας ἔχων ἐλπίδα, τούτων ἔξω γενήσεται. Εἰ γὰρ καὶ ὁ ἀμπελὼν Κυρίου ἀντὶ σταφυλῆς ἀκάνθας ποιήσας, ἀφανισθήσεται· ἀλλ' εἴπου τις εὑρεθήσεται σπάνιος ὡς ἐν ξηρῷ βότρυϊ ῥὼξ ὑγιὴς, ὡς εὐλογίας μετέχων, σωθήσεται· ὡς εἰ καὶ δεσπότης ἀγροῦ","english":"That is, since whenever they prayed to the demons, they marked out places resembling bricks, on which they stood. And he says \"in tombs\" because of the necromancies, and \"in caves,\" where they set up statues on a mountain, or also performed certain rites, offering sacrifices under great trees. And becoming like the nations, he says, you gorged yourselves on swine's flesh, and from the sacrifices which you offered to demons, boiling the leftovers, you defiled every vessel. And doing such things, purifying yourselves round about with fire and water, you called yourselves clean. But all these things are smoke of my wrath. For before the visitation it was in some way the beginning of divine anger. But the things they dared against the Savior kindled the wrath. And the smoke was changed into fire. Since letters are a help to humans for forgetfulness, he shows from these figuratively the unforgetting nature of God—such as also in Daniel, \"The books were opened,\" signifying the all-embracing knowledge of God. And \"on the mountains they provoked me,\" he says. For they would not have sacrificed to others unless they despised him as worthless and not even being God. And \"I will not be silent,\" clearly while they persist. Therefore if anyone be found among the multitude having a hope of salvation, he will be outside these things. For even if the vineyard of the Lord, having produced thorns instead of grapes, will be destroyed—yet if somewhere someone be found, rare as a healthy grape-cluster on a dry vine, as one who shares in blessing, he will be saved; as if even a master of a field","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":760,"ref":"p760","source":"κωλύοι τμηθῆναι βότρυν ἔχοντα τὸν ἕνα ῥῶγα, εὐλογίαν ἔχειν εἰπὼν, οὕτω μέχρι πέντε δικαίων ὁ Θεὸς ὑπέσχετο σώζειν τὰ Σόδομα. Νῦν δὲ κατ' ἐπίτασιν ἀγαθότητος, δι' ἕνα [ῥῶγα] λέγει τὸν βότρυν σωθήσεσθαι, δηλαδὴ πόλιν, ἢ κώμην. Καὶ τὴν ἐπάνοδον γὰρ πεποίηκε διὰ Ζοροβάβελ, Ἰησοῦν τε καὶ Ἔσδραν, καὶ εἴ τις τοιοῦτος. Καὶ νῦν δὲ ἐξελοῦμαι, ἤγουν ὑψηλὸν ἀποδείξω τὸ ἐξ Ἰούδα σπέρμα καὶ Ἰακώβ. Τὸ δὲ σπέρμα δηλοῖ τὸ εἰς ἑτέρων καρποφορίαν συντελέσαι δυνάμενον· ὁποῖον τὸ, \"Εἰ μὴ Κύριος Σαβαὼθ ἐγκατέλιπεν ἡμῖν σπέρμα,\" ὃ τὸν ἀποστολικὸν σημαίνει χορόν· ὃ, τῶν ἄλλων ἀπολλυμένων, τὸ ἅγιον ἐκληρονόμησεν ὄρος· φάσκοντες, Προσεληλύθαμεν Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος Ἱερουσαλὴμ ἐπουρανίῳ, ἤγουν τὴν Ἐκκλησίαν κατὰ τὸ, Πίονται εὐφροσύνην, πίονται οἶνον, χρίσονται μύρον ἐν τῷ ὄρει τούτῳ, δι' ὧν ἐπληροῦτο καὶ τὸ, Ἔσονται ἐν τῷ δρυμῷ ἐπαύλεις. Δρυμὸν συνήθως λέγων τῶν ἀλλοφύλων τὸ πλῆθος, παρ' οἷς Ἐκκλησίαι κατέστησαν, ἐπαύλεις καλούμεναι, καὶ φάραγξ Ἀχώρ. Τοῦτ' ἔστιν, ὥσπερ αὐτὴ γέγονεν ἀνατεθηματισμένη παγγενεὶ, τοῦτο ἀνάθημα κλέψαντος ἐμβληθέντος αὐτῇ· τοιαύτη τις ἦν ἡ χώρα τῶν ἀθέων ἐθνῶν, ἥτις εἰς ἀνάπαυσιν ἔσται βουκολίων τῷ ἐκζητήσαντί με λαῷ, ὃς ἦν ὁ ῥὼξ καὶ τὸ σπέρμα τὸ εἰρημένον, οἱ ἐκλεκτοί τε δοῦλοι. Συστήσονται γὰρ οὗτοι βουκόλιά τε καὶ ποίμνια, οὐκ ἐν τῷ Ἰσραὴλ, ἀλλ' ἐν τῷ δηλωθέντι δρυμῷ, καὶ τῇ φάραγγι τοῦ Ἀχὼρ, ὃς ἑρμηνεύεται, φασὶν, εὐρυχωρία. Ταῦτα μὲν τούτοις·","english":"He would prevent the cutting of a cluster having a single branch, saying it has a blessing, just as God promised to save Sodom up to five righteous men. But now, by an intensification of goodness, he says that for one [branch] the cluster will be saved, that is, a city or a village. For he also brought about the return through Zerubbabel, Joshua, and Ezra, and any such person. And now I will deliver, that is, I will show exalted, the seed from Judah and Jacob. And the seed signifies that which is able to contribute to the fruitfulness of others; such as, \"Unless the Lord of hosts had left us a seed,\" which signifies the apostolic choir; which, while the others were perishing, inherited the holy mountain; saying, \"We have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem,\" that is, the Church, according to, \"They shall drink gladness, they shall drink wine, they shall anoint themselves with ointment on this mountain,\" through which was also fulfilled, \"They shall be dwellings in the forest.\" By \"forest\" he customarily means the multitude of the foreigners, among whom churches were established, called dwellings, and the valley of Achor. That is, just as it itself became devoted to destruction with all its offspring, this devoted thing having been cast upon it by the one who stole it; such was the land of the godless nations, which shall be for a resting place of herds for the people who sought me, which was the branch and the seed spoken of, the chosen servants. For these shall be established as herds and flocks, not in Israel, but in the indicated forest, and in the valley of Achor, which, they say, is interpreted as \"spaciousness.\" So much for these matters.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":761,"ref":"p761","source":"τοῖς δὲ τὸ ἅγιον ἐγκαταλιποῦσιν ὄρος, καὶ συναφθεῖσι τοῖς ἐθνικοῖς, ὡς παρασκευάζειν τῷ μὲν ἀγάλματι τῆς τύχης τράπεζαν, τῷ δὲ δαίμονι κέρασμα τῷ ἐν αὐτῷ, ἐπαχθήσεται μάχαιρα. Κἂν ἐρωτήσῃς, Ἀνθ' ὅτου τἄλλα παρεῖς; ἐρῶ ὅτι δι' ἐμαυτοῦ καλῶν παρεγενόμην ὑμᾶς, ὑμεῖς δὲ οὐκ ὑπηκούσατε. Καθὰ προεῖπεν. Ἦλθον, καὶ οὐκ ἦν ἄνθρωπος· ἐκάλεσα, καὶ οὐκ ἦν ὁ ὑπακούων. Τινὲς δὲ τὰ τελευταῖα ταῦτα πρὸς τοὺς ἐξ ἐθνῶν ἀπειθήσαντας εἰρῆσθαί φασιν. Ὡς γὰρ οὐ γέγονεν ἀζήμιον τοῖς ἐξ Ἰσραὴλ τὸ ἀπειθῆσαι Χριστῷ (δέδοται γὰρ εἰς σφαγὴν, ἐλέῳ Θεοῦ σωθέντος τοῦ καταλείμματος), οὕτως ἐν τῇ τῶν ἐθνῶν κλήσει οἱ μὴ πεισθέντες παραδοθήσονται πρὸς σφαγὴν κατιόντες εἰς ᾅδου, καὶ τὴν διὰ πυρὸς ὑπομένοντες κόλασιν, οὓς καὶ τιμᾷν φησι τὴν τύχην, καὶ τὸ δαιμόνιον. ιγκεʹ. Διὰ τοῦτο τάδε λέγει Κύριος· Ἰδοὺ οἱ δουλεύοντές μοι φάγωνται· ὑμεῖς δὲ πεινάσετε. Ἰδοὺ οἱ δουλεύοντές μοι πίωνται· ὑμεῖς δὲ διψήσετε. Ἰδοὺ οἱ δουλεύοντές μοι εὐφρανθήσονται· ὑμεῖς δὲ αἰσχυνθήσεσθε. Ἰδοὺ οἱ δουλεύοντές μοι ἀγαλλιάσονται ἐν εὐφροσύνῃ9, κ.τ.λ. Εἰπὼν τὸ κατ' ἐκλογὴν σπέρμα τοῦ Ἰσραὴλ, καὶ τὰς δι' αὐτῶν συστάσας Ἐκκλησίας· τοῖς δὲ ἀπολλυμένοις, κατὰ μέν τινας Ἰσραηλίταις, καθ' ἑτέρους δὲ ἐθνικοῖς, τὰς καταλλήλους εἰπὼν τιμωρίας· πρὸς τοὺς αὐτοὺς λέγει καὶ τὰ προκείμενα, διδάσκων ὡς δίκαιος ὢν ὁ Θεὸς, τοὺς πανταχόθεν αὐτῷ δουλεύοντας, ἀλλ' οὐ πάντως ἐξ Ἰσραὴλ ὑποδεξαμένους δώσει αὐτοῖς εἰς τροφὴν τὸν εἰπόντα, Ἐγώ εἰμι ὁ ἄρτος ὁ ἐκ τοῦ οὐρανοῦ καταβὰς, οὗπερ οἱ μὴ δουλεύοντες στερηθήσονται·","english":"But upon those who abandon the holy mountain and attach themselves to the Gentiles, so as to prepare a table for the image of Fortune and a mixed drink for the demon within it, a sword shall be brought. And if you ask, \"For what reason did you pass over the other things?\" I will say that I came of my own accord to call you, but you did not obey. As he foretold: \"I came, and there was no man; I called, and there was none who obeyed.\" But some say that these last things were spoken to those from the Gentiles who were disobedient. For just as disobedience to Christ was not without penalty for those from Israel (for they were given over to slaughter, while the remnant was saved by the mercy of God), so too in the calling of the Gentiles those who were not persuaded will be handed over to slaughter, descending into Hades and enduring punishment through fire—those whom he says also honor Fortune and the demon. 13. Therefore thus says the Lord: Behold, those who serve me shall eat, but you shall hunger. Behold, those who serve me shall drink, but you shall thirst. Behold, those who serve me shall rejoice, but you shall be ashamed. Behold, those who serve me shall exult with gladness, etc. Having spoken of the seed of Israel according to election, and of the Churches established through them, and having declared the corresponding punishments to those who are perishing—according to some, Israelites, and according to others, Gentiles—he says the present words also to the same, teaching that God, being just, will give as food to those who serve him from every quarter—but not entirely those who received him from Israel—the one who said, \"I am the bread that came down from heaven,\" of whom those who do not serve him shall be deprived.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":762,"ref":"p762","source":"καὶ οἱ μὲν τὸν μυστικὸν πίονται οἶνον, ἤγουν τὸ ὕδωρ, περὶ οὗ φησιν· Ὃς ἂν πίῃ ἐκ τοῦ ὕδατος, οὗ ἐγὼ δώσω αὐτῷ,\" καὶ τὰ ἑξῆς, οἱ δὲ τούτῳ διψήσουσιν. Καὶ ἀναλόγως οἱ μὲν εὐφρανοῦνται. Καθαιρεῖ γὰρ ἁμαρτίας τὰ μυστικὰ, καὶ τὸν ἐπὶ τοῖς ἡμαρτημένοις ἐξίστησι φόβον, καὶ ἀγαθὰ δίδωσιν ἐλπίζειν τὰ μέλλοντα· οἱ δὲ αἰσχυνθήσονται· καὶ οἱ μὲν ἀγαλλιάσονται, τούτων τυχόντες, οἱ δὲ τούτους ὁρῶντες οὐ σῶμα πονήσουσι, μικρὸν γὰρ τοῦτο, τὴν δὲ καρδίαν ὀδυνηθήσονται, τοῦ κριτοῦ τὰ πρὸς ἀξίαν αὐτοῖς ἀπονέμοντος. Τινὲς δέ φασιν, ὡς συγκαταβαίνων τοῖς Ἰουδαίοις, ἐξ ὧν ὡρίζοντο τὴν μακαριότητα, καὶ τὴν δίκην ὁρίζεται. Ἐν γαστρὶ γὰρ τὸ πᾶν ἐτίθεντο τῆς ἀπολαύσεως. Ὅθεν ἐπιστρέψαι βουλόμενος, τὴν τούτων στέρησιν ἐπῄνει, καὶ τὸ μηδὲ ὄνομα τούτων φέρεσθαι, ἀντεισαγομένων εἰς τὸν κλῆρον αὐτῶν, τῶν δικαίων, οὓς καὶ κλῆρος, καὶ ὄνομα πατέρων περιλελείψεται. Τὸ δὲ εἰς πλησμονὴν, εἰς μῖσος δηλοῖ, κατὰ συνήθειαν\n\nγραφικὴν, ὡς τὸ, Ἐγενήθητέ μοι εἰς πλησμονήν. Ὁ γὰρ κόρος ἀποστροφὴν ἀπεργάζεται. Βδέλυγμα τοίνυν ἔσεσθε, φησὶ, καὶ λεγόμενοι [υἱοί], οἱ δὲ δίκαιοι, λαὸς ἅγιος, ἔθνος ἐκλεκτὸν, βασίλειον ἱεράτευμα, κατὰ τὴν Πέτρου φωνήν. Καὶ ταῦτα, εἰ πρὸς ἐθνικοὺς καὶ εἰδωλολάτρας ὁ λόγος· εἰ δὲ πρὸς τοὺς ἐξ Ἰσραὴλ ἀπειθήσαντας, ὅτι ὅπερ ἦσαν αὐτοὶ, τέκνα, καὶ λαὸς, καὶ κλῆρος Θεοῦ χρηματίζοντες, τοῦτο οἱ ἐξ ἐθνῶν πεπιστευκότες γενήσονται· καὶ τοῦτο τὸ διὰ φωνῆς Ὠσηέ· Καὶ καλέσω τὸν λαόν μου οὐ λαόν μου.","english":"And some will drink the mystical wine, that is, the water of which he says, \"Whoever drinks of the water that I will give him,\" and so on; but others will thirst for this. And proportionately, some will be gladdened. For the mystical things purge away sins, and drive out the fear that arises from sins committed, and give hope of good things to come; but others will be put to shame; and some will exult, having obtained these things, while others, seeing them, will not afflict the body—for this is a small matter—but will grieve in heart, as the judge assigns to them according to their worth. But some say that, condescending to the Jews, from whom they defined blessedness, he also defines judgment. For they placed the whole of their enjoyment in the belly. Whence, wishing to turn them back, he praised the deprivation of these things, and that not even the name of these should be borne, when the righteous are brought in instead into their lot—those for whom both a lot and the name of fathers will be left remaining. And \"to fullness\" indicates \"to hatred,\" according to scriptural custom, as in, \"You have become to me a fullness.\" For satiety brings about aversion. You shall be an abomination, then, he says, even when called [sons]; but the righteous are a holy people, a chosen nation, a royal priesthood, according to Peter's voice. And these things are so if the word is directed against Gentiles and idolaters; but if against those from Israel who disobeyed, it is because what they themselves were—children, and a people, and called the lot of God—this the believers from the Gentiles will become; and this is what is said through the voice of Hosea: \"And I will call my people not my people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":763,"ref":"p763","source":"Τὸ δὲ, εἰς πλησμονὴν, εἰς ὅρκον ἐξέδωκαν οἱ λοιποὶ, εἰωθότων ἡμῶν ὅρκον ποιεῖσθαι, τὸ μὴ παθεῖν, ἅπερ οἱ ἀνήκεστα πάσχοντες, ὧν τις καὶ τοὔνομα λεγόμενον ἀποτρέπεται. Ὑμᾶς δὲ ἀνελεῖ Κύριος· ὃ δὴ τῶν κακῶν ἔσχατον, οὐ τοσοῦτον σημαῖνον ψυχῆς ἀπὸ σώματος χωρισμὸν, ὅσον στέρησιν Θεοῦ, καὶ τῆς ἀθανάτου ζωῆς. Ταῦτα μὲν οὖν ὑμῖν, τοῖς δ' ἐμοὶ δουλεύουσιν, ἐξ οἵου τύχωσιν ἔθνους, τὰ ἐπηγγελμένα. Κἂν μαθεῖν τίνες εἶεν ἐθέλετε, τοὔνομα μὲν οὔπω λελέξεται, ἀρκεῖ δὲ γνῶναι μόνον, ὅτι ἔσται καινὸν, μηδενί πω τεθέν· ὃ εὐλογηθήσεται αὐξανόμενον καὶ πληθυνόμενον ὑπὲρ πᾶσαν σωματικὴν εὐλογίαν. Ἀντευλογήσουσι δὲ καὶ αὐτοὶ τὸν αὐτοὺς Θεὸν εὐλογήσαντα, ἐν ᾧ γέγονε πάντα καινὰ, λατρεία, καὶ ζωὴ, καὶ ὀνομασία. Τελοῦμεν γὰρ αὐτῷ τὴν ἐν πνεύματί τε καὶ ἀληθείᾳ προσκύνησιν, καὶ λατρείαν, καὶ ἐν καινότητι ζωῆς εὐαγγελικῆς πρόσιμεν τῷ Χριστῷ, καὶ τὴν ἀπ' αὐτοῦ κλῆσιν, ὥσπερ τινὰ στέφανον ἀναδούμενοι, Χριστιανοὶ χρηματίζομεν. Ἀνθ' ὧν καρπὸν χειλέων καὶ γλώττης αὐτῷ προσκομίζομεν τὰς δοξολογίας· κἂν εἰ γένοιτό πως ἀνάγκη, τῆς δι' ὅρκων πίστεως αὐτὸν προβαλλόμεθα κατὰ τὸ, Κύριον τὸν Θεόν σου προσκυνήσεις, καὶ αὐτῷ μόνῳ λατρεύσεις, καὶ τῷ ὀνόματι αὐτοῦ ὀμῇ. Τινὲς δέ φασιν ὅτι ὄνομα καινὸν, ὡς τοῖς πατριάρχαις αὐτοῖς ἐπαγγέλλεται, μὴ πεισθέντων δὲ, τοῖς ἔθνεσι τὸ καινὸν Χριστιανῶν ἀπέδωκεν ὄνομα. Τὸ δὲ ῥητὸν, μέχρι τοῦ· Θεὸν τὸν ἀληθινὸν, ὁ μὲν Ἀκύλας οὕτως ἑρμήνευσε· Καὶ τοῖς δούλοις καλέσει ὄνομα ἕτερον, ᾧ εὐλογημένος ἐν τῇ γῇ εὐλογηθήσεται πεπιστωμένος. Ὁ δὲ Σύμμαχος·","english":"But the phrase \"for an oath\" the rest have rendered \"for fullness,\" since we are accustomed to make an oath that we will not suffer the things which those who suffer incurably suffer, one of whom a person turns away even from the name being spoken. But the Lord will destroy you—which is indeed the last of evils, signifying not so much the separation of soul from body as the deprivation of God and of immortal life. These things, then, are for you; but for those who serve me, from whatever nation they may come, the things promised. And if you wish to learn who they are, the name will not yet be spoken, but it is enough merely to know that it will be new, having been assigned to no one yet—which will be blessed as it grows and multiplies beyond every bodily blessing. But they too will bless in return the God who blessed them, in whom all things have become new: worship, and life, and naming. For we perform for him the worship and service in spirit and in truth, and we approach Christ in newness of evangelical life, and, binding upon ourselves the calling from him as a kind of crown, we are called Christians. In return for these things we bring to him the fruit of lips and tongue, our doxologies; and if some necessity should arise, we put forward him as the pledge of faith through oaths, according to \"You shall worship the Lord your God, and him only shall you serve, and by his name shall you swear.\" But some say that the new name, as he promises it to the patriarchs themselves, but when they did not obey, he gave the new name of Christians to the nations. Now the literal text, up to \"the true God,\" Aquila interpreted thus: \"And to his servants he will call another name, by which he who is blessed in the land will be blessed, having been made trustworthy.\" But Symmachus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":764,"ref":"p764","source":"Τοῖς δὲ δούλοις αὐτοῦ καλέσει ὄνομα ἕτερον, ἐν ᾧ ὁ εὐλογημένος ἐπὶ τῆς γῆς εὐλογηθήσεται ἐν τῷ Θεῷ. Ἀμήν. Ἀπαλλαγέντες οὖν τῶν ψευδωνύμων θεῶν, γνώσονται παρὰ τοῦ Σωτῆρος αὐτῶν τὸν ἀληθινὸν Θεὸν, καὶ ὃν ἀπέστειλεν Κύριον Ἰησοῦν Χριστόν. Οὗπερ γεγονότος, ἐπιληθήσονται τὴν θλίψιν, ἣν ὑπέμενον τοῖς πονηροῖς λατρεύοντες δαίμοσιν, θύειν καὶ τὰ τέκνα πρὸς ταῖς ἄλλαις θυσίαις ἐπιταττόμενοι. Προσῆν δὲ καὶ τὸ ἀναριθμήτοις θύειν, διὰ τὴν ἐκ τῶν ἠμελημένων ἐπιβουλὴν ἐνεργοῦσαν κατὰ τῶν σκέπην οὐκ ἐχόντων τὴν ἐκ Θεοῦ. Τινὲς δὲ τοῖς ἐξ Ἰσραὴλ εἰρῆσθαί φασι τὸ μηκέτι πείσεσθαι, ἅπερ ἀσεβοῦντες ὑπέμενον. Τοσαύτη δὲ ἡ πρὸς τὸ κρεῖττον ἔσται μεταβολὴ, ὡς καὶ τὰ στοιχεῖα μεταβεβλῆσθαι δοκεῖν. Τοῖς γὰρ χαίρουσι πάντα φαιδρότερα φαίνεται, τῶν ἐν συ καὶ ἐν σταθερᾷ μεσημβρίᾳ σκοτοδινιώντων. Ἢ ὅτι ἄλλως πρότερον ὁρῶντες τὸν οὐρανὸν, καὶ τὴν γῆν, ἐσέβοντο τὴν κτίσιν παρὰ τὸν κτίσαντα· νῦν δὲ καινὰ ταῦτα βλέψονται, ἡνίκα Θεοῦ γνώσονται δημιουργήματα. Διό φησιν· Οὐκέτι μεμνήσονται τῶν προτέρων, τὰς δόξας, ἃς εἶχον, ὡς περὶ θεῶν ἀποβάλλοντες. Ἀγαλλίαμα δὲ, φησὶν, εὑρήσουσιν ἐν αὐτῇ, δηλαδὴ τῇ νέᾳ Ἱερουσαλὴμ, Ἐκκλησίᾳ, περὶ ἧς ἐπιφέρει· αὐτὸ γὰρ τὸ ἀγαλλίαμα, καὶ ἡ καθαρὰ θεοσέβεια ἔσται αὐτοῖς Ἱερουσαλήμ. Ἢ ὅτι Ἐμαυτοῦ εὐφροσύνην θήσωτὴν Ἱερουσαλὴμ, ἐνευφραινόμενος τῷ λαῷ, ᾧ τὸ καινὸν ὄνομα κατεπήγγελμαι. Τοιαῦτα γὰρ πράξει τούτων ἡ πολιτεία, ὡς μηκέτι πράξεις ἐν αὐτοῖς ἀκούεσθαι κλαυθμοῦ καὶ κραυγῆς ἀξίας.","english":"But to his servants he will call by another name, in which the blessed one on the earth will be blessed in God. Amen. Having been released, then, from the falsely named gods, they will come to know from their Savior the true God, and the Lord Jesus Christ whom he sent. When this has come to pass, they will forget the affliction which they endured while serving evil demons, being commanded to sacrifice even their children in addition to the other sacrifices. And there was also present the sacrificing of countless victims, because of the plot arising from those who had been neglected, working against those who had no shelter from God. But some say that this was spoken to those from Israel, that they would no longer suffer the things which in their impiety they endured. And so great will be the change for the better that even the elements will seem to have been changed. For to those who rejoice all things appear brighter, whereas those in darkness reel as at fixed noon. Or because formerly, seeing heaven and earth in one way, they revered the creation instead of the Creator; but now they will see these things as new, when they come to know them as the works of God. Therefore he says: They will no longer remember the former things, casting off the opinions which they held as concerning gods. And, he says, they will find exultation in her, namely in the new Jerusalem, the Church, concerning which he adds: for the exultation itself and the pure worship of God will be Jerusalem to them. Or that I will make Jerusalem my joy, rejoicing in the people to whom I have proclaimed the new name. For the conduct of these will accomplish such things that no longer will deeds of weeping and crying be heard among them that are worthy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":765,"ref":"p765","source":"Ὡς ἐκ διαβολῆς δὲ τῆς αἰσθητῆς Ἱερουσαλὴμ ὑφαίνει τὸν λόγον, ἧς οἱ ἡγούμενοι μετὰ δώρων κρίνοντες ἀθώων κατεψηφίζοντο, μετὰ κραυγῆς αὐτοὺς θρηνεῖν ἀναγκάζοντες, περὶ ἧς Ἱερεμίας φησίν· \"Ὦ πόλις ψευδὴς, ὅλη καταδυναστεία ἐν αὐτῇ,\" καὶ τὰ ἑπόμενα. Καὶ ἄλλος δέ φησι προφήτης· \"Ἐκονδύλιζον εἰς κεφαλὰς πτωχῶν, καὶ ὁδὸν ταπεινῶν ἐξέκλιναν.\" Ἡ δὲ Χριστοῦ\n\nἘκκλησία τούτων ἀπήλλακται, ἐν ᾗ οὐκ ἔσται ἄωρος, καὶ πρεσβύτης, ὃς οὐκ ἐμπλήσει τὸν χρόνον αὐτοῦ. Ἄωρον μὲν τὸν ἐξ ἐθνῶν λέγει λαὸν, περὶ οὗ φησι καὶ Δαβίδ· \"Ὁ λαὸς ὁ κτιζόμενος αἰνέσει τὸν Κύριον.\" Οἷς καὶ Παῦλός φησιν· Ὡς ἀρτιγέννητα βρέφη τὸ λογικὸν καὶ ἄδολον γάλα ἐπιποθήσατε. Πρεσβύτην δὲ, τὸν ἐκ περιτομῆς, ὡς τῷ χρόνῳ κατὰ τὴν Ἐκκλησίαν πρεσβύτερον, ἐν ᾗ οὐκ ἔσται φησὶν οὐδετέρου διαφορά. Πάντες γὰρ ἔσονται τέλειοι, εἰς μέτρον ἡλικίας ἀναβαίνοντες τοῦ πληρώματος τοῦ Χριστοῦ. Τοῦτο γὰρ ὁ ἑκατοστὸς παρίστησιν ἀριθμὸς, ὅτε καὶ ἡ κατὰ νόμον τελείωσις, ἀνόνητος ἔσται τοῖς ἔχουσιν, εἰ μὴ Χριστῷ προσέλθωσιν διὰ πίστεως, ἐν ᾗ βαπτισθέντες τοὺς ἐκ τῆς ἁμαρτίας ἀποτριβόμεθα μολυσμούς. Οὐκοῦν κἂν εἴ τις ἑκατὸν ἐτῶν ὑπάρχων τὴν ἐν νόμῳ λαβὼν τελειότητα, καὶ τελευτήσειεν ἁμαρτωλὸς, τὴν ἐν Χριστῷ μὴ προσηκάμενος πίστιν, ἔσται ἐπικατάρατος, ταῖς τοῦ νόμου παραβάσεσιν ἔνοχος ὢν, ἐν ᾧ μηδεὶς τοσοῦτον κατώρθωσεν, ὡς ὑπὸ παράβασιν μὴ πεσεῖν.","english":"But he weaves his account as if from the slander of the perceptible Jerusalem, whose rulers judged with gifts and condemned the innocent, forcing them to lament with crying out, concerning which Jeremiah says: \"O false city, all oppression is in her,\" and what follows. And another prophet also says: \"They struck the heads of the poor, and they turned aside the way of the humble.\" But the Church of Christ has been released from these things, in which there will not be one untimely born, and an elder who will not fill his time. He calls the people from the Gentiles \"untimely,\" concerning whom David also says: \"The people who are being created will praise the Lord.\" To whom Paul also says: \"As newborn infants, desire the rational and guileless milk.\" But \"elder,\" the one from the circumcision, as being older in time according to the Church, in which, he says, there will be no difference of either. For all will be perfect, advancing to the measure of the stature of the fullness of Christ. For the number one hundred presents this, when also the perfection according to the law will be unprofitable to those who have it, unless they come to Christ through faith, in which, having been baptized, we wipe off the defilements from sin. Therefore even if anyone, being a hundred years old, having received the perfection in the law, should also die a sinner, not having accepted the faith in Christ, he will be accursed, being liable to the transgressions of the law, in which no one succeeded so much as not to fall into transgression.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":766,"ref":"p766","source":"\"Πάντες γὰρ, φησὶν, ἥμαρτον, καὶ ὑστεροῦνται τῆς δόξης τοῦ Θεοῦ, δικαιούμενοι δωρεὰν τῇ αὐτοῦ χάριτι.\" Τοιγαροῦν ἐν τῷ νόμῳ Παῦλος τελειωθεὶς, σκύβαλα ἡγήσατο τὰ ἐν νόμῳ, ἵνα Χριστὸν κερδάνῃ, καὶ εὑρεθῇ ἐν αὐτῷ μὴ ἔχων τὴν ἑαυτοῦ δικαιοσύνην, τοῦτ' ἔστι τὴν ἐν νόμῳ, ἀλλὰ τὴν διὰ πίστεως Ἰησοῦ Χριστοῦ. Καὶ τοὺς Ἰουδαίους μεμφόμενος λέγει· \"Ἀγνοοῦντες γὰρ τὴν τοῦ Θεοῦ δικαιοσύνην, καὶ τὴν ἰδίαν βουλόμενοι στῆσαι, τῇ δικαιοσύνῃ τοῦ Θεοῦ οὐχ ὑπετάγησαν. Τέλος γὰρ νόμου Χριστὸς εἰς δικαιοσύνην παντὶ τῷ πιστεύοντι.\" Καὶ πάλιν· \"Εἰδότες δὲ, ὅτι οὐ δικαιοῦται ἄνθρωπος ἐξ ἔργων νόμου, ἐὰν μὴ διὰ πίστεως Ἰησοῦ Χριστοῦ, καὶ ἡμεῖς εἰς Χριστὸν πεπιστεύκαμεν.\" Διὸ κατάρα Χριστὸς ἐλέχθη τῆς τοῦ νόμου κατάρας ῥυόμενος, ἐν ᾧ ἐστι τὸ, \"Ἐπι κατάρατος πᾶς, ὃς οὐκ ἐμμένει πᾶσι τοῖς γεγραμμένοις ἐν τῷ βιβλίῳ τούτῳ, τοῦ ποιῆσαι αὐτά.\" Τινὲς δὲ τὸ, Οὐ μὴ γένηται ἐκεῖ ἄωρος, καὶ πρεσβύτης, οὕτως ἐξηγήσαντο· Πάντες γὰρ τυχόντες τῆς ἐμῆς ἀναστάσεως, ἔσονται τέλειοι, καὶ τὰς ψυχὰς ἀκμαῖοι, ὡς μηδὲν ἀτελές τε καὶ νήπιον, μήτε δὲ γεγηρακὸς εἶναι, ἡλικιῶται δὲ πάντες, ὡς ὑφ' ἕνα καιρὸν τευξόμενοι τῆς ἀναστάσεως, καὶ μιᾶς παλιγγενεσίας μεθέξοντες. Τέλειος οὖν ὁ σωζόμενος ἔσται νέος, καὶ τῆς αὐτῆς ἡλικίας ἕξει τὸν ἀπολλύμενον. Ἅμα γὰρ πάντες ἀναστάντες, σωτηρίᾳ καὶ κολάσει διαιρεθήσονται, τῶν ἐν κακίᾳ τελείων καταράτων ἐσομένων, καὶ τῇ ἰδίᾳ τελευτώντων ἁμαρτίᾳ.","english":"For, he says, all have sinned and fall short of the glory of God, being justified freely by his grace.\" Therefore Paul, having been perfected in the law, regarded the things in the law as refuse, in order that he might gain Christ and be found in him, not having his own righteousness, that is, the righteousness that is in the law, but the righteousness through faith in Jesus Christ. And reproaching the Jews he says: \"For being ignorant of the righteousness of God, and wishing to establish their own, they did not submit to the righteousness of God. For Christ is the end of the law for righteousness to everyone who believes.\" And again: \"But knowing that a man is not justified by works of the law, except through faith in Jesus Christ, we also have believed in Christ.\" Therefore Christ was called a curse, as one delivering from the curse of the law, in whom is the saying, \"Cursed is everyone who does not abide in all the things written in this book, to do them.\" But some have interpreted the saying, \"There shall not be there an untimely one or an old man,\" in this way: For all who obtain my resurrection will be perfect, and in their souls at their prime, so that nothing is either imperfect and infantile, nor yet grown old, but all will be of the same age, since they will obtain the resurrection at one and the same time and will partake of one regeneration. Therefore the one who is saved will be perfect and young, and the one who perishes will have the same age. For all having risen at once, they will be divided into salvation and punishment, those who are perfect in evil being accursed and ending in their own sin.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":767,"ref":"p767","source":"Ὅτε καὶ πάντες, ἃς διὰ τῶν ἔργων ἑαυτοῖς προεξένησαν, κομιοῦνται μονὰς, καὶ τῶν ἰδίων ἀπολαύσονται πόνων, καρποὺς ἰδίους τρεφόμενοι, μηκέτι δεδιότες μήπως ἀλλότριοι τοὺς πόνους αὐτῶν ἀφαρπάσωνται. Ἐν ἀτελευτήτῳ δὲ διάξουσιν εὐζωΐᾳ, κατὰ τὰς ἡμέρας τοῦ ξύλου τῆς ζωῆς· ὃ καὶ δηλοῖ τὰς ἐπαγγελίας ἐν τῷ παραδείσῳ γενήσεσθαι, καὶ τὸν τυχόντα τούτων ὑπάρξειν ἀθάνατον, μὴ παλαιούμενον· ἢ δι' ἑτέραν αὖθις μετάστασιν ἑτέροις τοὺς ἑαυτῶν καταλιπόντες πόνους. Τινὲς δὲ καὶ ταῦτα τῷ καιρῷ τῆς πρώτης ἐπιδημίας ἀπέδωκαν, ὅτε πάντες εἰρήνης ἀπολαύουσι, καὶ χρηστότητος, οἱ ἐν Χριστῷ διὰ πίστεως κατηραμένοι, μηκέτι πολέμοις καὶ συμφοραῖς δι' ἀσέβειαν, ὡς οἱ πάλαι, παραδιδόμενοι, μηδὲ ζημίαν ὑπομένοντες τῶν αὐτοῖς πεπονημένων, πνευματικῶς ἐντρυφῶντες δὲ τοῖς ἑαυτῶν κατορθώμασιν. Οὓς οὐδεὶς ἀπελάσει τῆς παρὰ τῷ Πατέρι δεδομένης μονῆς ζωὴν ἔχοντας ἁγίαν, κατὰ τὴν πρὸ τῆς Ἀδὰμ παραβάσεως. Καὶ τὰ ἔργα, φησὶ, τῶν πόνων αὐτῶν οὐ παλαιώσουσιν· τοῦτ' ἔστιν, ἀμετάβλητον ἕξουσι τὴν τῶν πρακτέων ὁδόν. Ἡ γὰρ νομικὴ, σκιώδης οὖσα, μεταβολὴν ἐκ τύπων εἰς ἀλήθειαν ὑπεδέξατο. Ἡ δὲ κατὰ Χριστὸν ὁδὸς, ὡς ἀληθὴς, ἀμετάβλητος· τῆς μὴ παλαιότητος ἐνταῦθα τὸ διηνεκὲς δηλούσης, ὅπερ οὐκ ἔσχον ἐκεῖνοι. Πρὸς γὰρ Χριστὸν εἴρηται τὸ, \"Ἡ δικαιοσύνη σου, δικαιοσύνη εἰς τὸν αἰῶνα, καὶ ὁ νόμος σου ἀλήθεια.\" Ταῦτα δὲ Θεὸς οὐ τοῖς τυχοῦσιν ἐπαγγέλλεται, οὐ δὲ τοῖς κλητοῖς. Πολλοὶ γὰρ κλητοὶ, ὀλίγοι δὲ ἐκλεκτοί· δι' ὅνπερ φησίν· Οἱ ἐκλεκτοί μου οὐ κοπιάσουσιν εἰς κενόν.","english":"At that time all will receive the portions they prepared beforehand for themselves through their works, and they will enjoy their own labors, feeding on their own fruits, no longer fearing lest others snatch away their labors. And they will live in unending prosperity, according to the days of the tree of life; which also indicates that the promises will be fulfilled in paradise, and that the one who obtains these things will be immortal, not growing old; or, through another removal in turn, leaving their own labors to others. But some have assigned these things to the time of the first coming, when all enjoy peace and goodness—those who are accursed in Christ through faith, no longer being handed over to wars and calamities because of impiety, as in former times, nor suffering loss of what they have labored for, but delighting spiritually in their own achievements. These no one will drive out from the dwelling given by the Father, having a holy life, according to the state before Adam's transgression. And the works, he says, of their labors they will not make old; that is, they will have the path of things to be done unchangeable. For the legal dispensation, being shadowy, received change from types into truth. But the way according to Christ, being true, is unchangeable; the perpetuity of not growing old here indicates the continuous, which those did not have. For it was said to Christ: \"Your righteousness is righteousness forever, and your law is truth.\" But God promises these things not to just anyone, nor to the called. For many are called, but few are chosen; for which reason he says: My chosen ones shall not labor in vain.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":768,"ref":"p768","source":"Οἱ γὰρ πάλαι τῶν Ἰουδαίων καθηγηταὶ, διδάσκοντες ἐντάλματα ἀνθρώπων,\n\nπατέρες μὲν ἐγένοντο κατὰ μάθησιν, ἀλλ' εἰς κενὸν καὶ κατάραν. Διὸ ταλανίζων αὐτοὺς ἔλεγεν ὁ Σωτήρ· ὅτι Περιάγετε τὴν θάλασσαν καὶ τὴν ξηρὰν, ποιῆσαι ἕνα προσήλυτον. Καὶ ἐὰν γένηται, ποιεῖτε αὐτὸν υἱὸν γεέννης. Οὐχ οὕτως οἱ τοῦ Χριστοῦ. Σπέρμα γὰρ εὐλογημένον ἔσται τὸ σπέρμα αὐτῶν. Τινὲς δὲ καὶ τοῦτο κατὰ τὴν παλιγγενεσίαν ἐδέξαντο. Εἰ γάρ τινες ἔσονται τότε κόποι, σωτήριοι, καὶ λίαν ἡδεῖς, οἵους ὑπομένουσιν ἄγγελοι. Ἀλλὰ μισθὸς αὐτοῖς θησαυρίζεται. Οὐδὲ τὰ γεννήματα αὐτῶν εἰς κατάραν, τοῦτ' ἔστιν οἱ λογισμοὶ, κἂν ἐπὶ τῶν ἀποστόλων δὲ νοήσωμεν, ὧν καρπὸς ἡ καθόλου τῆς γῆς Ἐκκλησία, καὶ τέκνα τὰ διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας παράθεσιν ἔχει πρὸς τὰ ἐξ Ἀδὰμ, οὗ πρὸς τὴν γυναῖκα λέλεκται τὸ, \"Ἐν λύπαις τέξῃ τέκνα·\" κατὰ σάρκα γὰρ ἐγέννων· τὸ δὲ σπέρμα τῶν ἀποστόλων εὐλογημένον, ὃ κατέσπειραν ἐν πάσαις ταῖς Ἐκκλησίαις, οἷς δὴ καὶ λέλεκται· Πρὶν κεκράξαι αὐτοὺς, ἐπακούσομαι αὐτῶν. Ὅπερ ἐγίνετο θαυματουργούντων αὐτῶν ἐν ταῖς Πράξεσιν εἰς ἐπιστροφὴν τῶν καλουμένων εἰς πίστιν, ὅτε πάντες οἱ πρὶν ἁρπακτικοί τε καὶ θηριώδεις τὴν αὐτὴν εἶχον ἐν Ἐκκλησίᾳ τοῖς ἡμέροις τροφὴν, Γραφὴν τὴν θείαν νεμόμενοι. Καί τις ἰώδη τρόπον ἔχων, τούτου παυσάμενος τροφὴν ἐτρέφετο λογικὴν, ἀντὶ γῆς. Τοιοῦτοι δὲ γεγονότες, πῶς ἔτι βλάπτειν ἠδύναντο. Ἔστι δὲ διὰ τούτων καὶ τῶν δύο λαῶν νοεῖσθαι τὴν εἰς ἓν συνδρομήν. Τὰ μὲν γὰρ ἱερὰ ζῶα, καὶ θυσίαις κατὰ τὸν νόμον ἁρμόδια, σημαίνει τὸν Ἰσραήλ.","english":"For the ancient teachers of the Jews, teaching the commandments of men, became fathers by instruction, but to no purpose and to a curse. Therefore the Savior, pronouncing woe upon them, said: \"For you traverse sea and dry land to make one proselyte. And when he becomes one, you make him a son of Gehenna.\" Not so the followers of Christ. For their seed will be a blessed seed. And some received this also at the regeneration. For if there will be labors then, saving and exceedingly pleasant, such as angels endure, yet a reward is stored up for them. Nor are their offspring for a curse, that is, their thoughts—even if we understand this of the apostles, whose fruit is the Church throughout all the earth, and whose children through the regeneration of the bath have a contrast with those from Adam, to whom it was said concerning the woman, \"In sorrows you shall bear children\"; for they begot according to the flesh. But the seed of the apostles is blessed, which they sowed in all the Churches, to whom indeed it was also said: \"Before they cry out, I will hear them.\" This came to pass when they worked wonders in the Acts for the conversion of those called to the faith, when all who were formerly rapacious and beast-like had the same food in the Church as the gentle, feeding on the divine Scripture. And anyone with a venomous disposition, having ceased from this, was fed on rational food instead of earth. And having become such, how could they still do harm? Through these things one may also understand the convergence of the two peoples into one. For the sacred animals, and those suited to the sacrifices according to the law, signify Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":769,"ref":"p769","source":"Τὰ δὲ ἀνίερα, καὶ θηρία, τοὺς ἐθνικοὺς ὁμοῦ τρεφομένους τά τε θεῖα μαθήματα, καὶ τὸν οὐράνιον ἄρτον. Τήρει δὲ, ὡς οὐκ εἴρηται, τὰ ἥμερα τῆς τῶν θηρίων μεθέξειν τροφῆς, ἀλλὰ τοὐναντίον. Ἀκολουθεῖν γὰρ ἔδει τὰ χείρω τοῖς κρείττοσιν, ὡς τοῖς ἀποστόλοις τὰ ἔθνη. Πρὸς δὲ τοὺς οἰομένους τὰ ἔθνη τούτων τυχεῖν Ἰουδαίους ἐν τῇ παλαιᾷ Ἱερουσαλὴμ, ἐροῦμεν ὡς οὐδαμοῦ αὐτῶν ἐν τούτοις ἐπ' ἀγαθοῖς μνήμη, ἀλλ' ἀσεβημάτων ὀνειδισμοί. Τί δὲ τὸ ἀναγκαῖον ἐν τῷ ἁγίῳ ὄρει θηρία τυγχάνειν; Ἢ πῶς τοῦτο θείας ἄξιον ἐπαγγελίας; ὄρους δὲ μνησθεὶς ἁγίου φησίν· Ὁ οὐρανός μοι θρόνος, καὶ τὰ ἐπ' αὐτῷ. Δι' ὧν προδήλως παραινεῖται τὴν ἐπὶ γῆς Ἱερουσαλὴμ, [ἢν] ἀκόλουθον τοιαύτην εἶναι φαντάζεσθαι. Καὶ λαὸν γὰρ καινὸν ἔφη, καὶ ὄνομα καινόν. Ἄλλως τε καὶ εἶπεν οὐ μὴ μνησθῶσι τῶν προτέρων ἔτι. Διὰ δὲ τῶν ἐξῆς, καὶ τὰ θυσίας αὐτῶν ἀποστρέφεται, δι' ὧν ἐνόμιζον εὐσεβεῖν, τὸν ταπεινὸν, καὶ ἡσύχιον μόνον ἀποδεχόμενος. Πρὸς δὲ τὸ παρὸν ῥητὸν ἔφασάν τινες, ὡς ἱκανῶς μυσταγωγήσας τοὺς ἐθνικοὺς, μεθίσταται λοιπὸν ἐπ' αὐτὸν ἤδη τὸν Ἰσραὴλ, ἀποίσων αὐτὸν τῆς σκιᾶς. ΚΕΦΑΛ. Ξ ʹ. αδʹ. Οὕτως λέγει Κύριος· Ὁ οὐρανός μοι θρόνος, καὶ ἡ γῆ ὑποπόδιον τῶν ποδῶν μου. Ποῖον οἶκον οἰκοδομήσετέ μοι; καὶ ποῖος τόπος τῆς καταπαύσεώς μου9; κ.τ.λ. Ἀνθρωπίνως δὲ τὸ θρόνος, καὶ τὸ ὑποπόδιον εἴρηται. Περὶ δὲ τῶν θηρίων συμφώνως ψάλλει Δαβίδ· \"Ἐὰν πεινάσω, οὐ μή σοι εἴπω; ἐμὰ γάρ ἐστι πάντα τὰ θηρία τοῦ ἀγροῦ,\" καὶ τὰ ἑπόμενα.","english":"But the unholy things, and the wild beasts, are the Gentiles, who are nurtured together on both the divine teachings and the heavenly bread. Observe, however, that it is not said that the tame animals will share in the food of the wild beasts, but the opposite. For the inferior ought to follow the superior, as the nations followed the apostles. But to those who think that the Gentiles obtained these things—the Jews—in the old Jerusalem, we shall say that nowhere in these passages is there any remembrance of them for good, but rather reproaches for their impieties. And what necessity is there for wild beasts to be on the holy mountain? Or how is this worthy of a divine promise? And having mentioned the holy mountain, he says: \"Heaven is my throne,\" and what follows. By these words it is plainly urged that the Jerusalem on earth should not be imagined to be such as follows. For he spoke of a new people, and a new name. And besides, he said, \"they shall no more remember the former things.\" And through what follows, he also turns away from their sacrifices, by which they thought they were being pious, accepting only the humble and quiet man. But in relation to the present passage, some said that, having sufficiently instructed the Gentiles in the mysteries, he now turns to Israel itself, to take it away from the shadow. CHAPTER 60, 1. Thus says the Lord: \"Heaven is my throne, and the earth is the footstool of my feet. What kind of house will you build for me? And what place is there for my rest?\" etc. But \"throne\" and \"footstool\" are spoken in a human way. And concerning the wild beasts David sings in agreement: \"If I am hungry, I will not tell you; for all the beasts of the field are mine,\" and what follows.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":770,"ref":"p770","source":"Ὁ δὲ προφήτης τὰς θυσίας ἀποβαλὼν, τὴν εὐαγγελικὴν εἰσήγαγεν πολιτείαν, τὸ ταπεινὸν, καὶ πρᾶον, καὶ εὐλαβὲς προτιμῶν. οὐ κεῖται δὲ κατὰ τοὺς λοιποὺς, ὁ δὲ ἄνομος, ἀλλ' ὁ δὲ σφαδάζων μόσχον. Τὴν δὲ τῆς ἀποβολῆς τοῦ Ἰσραὴλ αἰτίαν καί τοι πρωτοτόκου γεγονότος, ἐπάγει λέγων· Καὶ οὗτοι ἐξελέξαντο τὰς ὁδοὺς αὐτῶν, οὐκ ὀρθοὶ γεγονότες ἐν ἀναγκαίοις πράγμασι δικασταὶ, δέον εἰσηγουμένῳ πειθαρχῆσαι Χριστῷ. Εἶτα καὶ πρὸς τὴν ἀρχαίαν ἀνατρέχων ἀσέβειαν, καὶ τὰ βδελύγματα, φησί· Διὸ κἀγὼ ἐκλέξομαι τὰ ἐμπαίγματα αὐτῶν· τοῦτ' ἔστι, τοὺς ἐμπαίζοντάς τε καὶ ἐμπαροινοῦντας αὐτοῖς, δηλονότι Ῥωμαίους. Ἡ δὲ αἰτία, διότι ἐκάλεσα αὐτοὺς, καὶ οὐκ ἐπήκουσάν μου, ὃ καὶ πρὸ τούτων ἐλέγετο. Ἡ δὲ κλῆσις· \"Δεῦτε πρός με πάντες οἱ κοπιῶντες, καὶ πεφορτισμένοι, κἀγὼ ἀναπαύσω ὑμᾶς.\" Τὰ δὲ περὶ τῶν ἐτῶν εἰρημένα, τινὲς ἁπλῶς εἰρῆσθαί φασιν ἐπὶ πολυχρονίου ζωῆς, εἴγε τοῖς αὐτοῦ νόμοις ἐμμέννοιεν. Καὶ τὴν χώραν γὰρ ἀπόρθητον ἕξουσιν, καὶ καρποὺς, ὡς ἐν παραδείσοις ἀειθαλεῖς, ἃ προῤῥηθέντα διὰ τὴν αὐτῶν ἀπειθείαν οὐ γέγονεν. Μετανοοῦσι γὰρ","english":"But the prophet, having rejected the sacrifices, introduced the gospel way of life, preferring the humble, and gentle, and reverent. And it is not written according to the rest, \"but the lawless one,\" but \"but the one who rages as a calf.\" And the cause of Israel's rejection, although it had become firstborn, he adds, saying: \"And these chose their own ways, not having become upright judges in necessary matters,\" when they ought to have obeyed Christ who was instructing them. Then, running back also to the ancient impiety and the abominations, he says: \"Therefore I also will choose their mockeries\"—that is, those who mock and deride them, clearly the Romans. And the cause is that \"I called them, and they did not listen to me,\" which was also said before these things. And the call is: \"Come to me, all you who labor and are burdened, and I will give you rest.\" But the things said about the years, some say were spoken simply of long life, if indeed they remained in his laws. For they will also have a land unravaged, and fruits, as in paradises, ever-blooming, which things, having been foretold, did not come to pass because of their disobedience. For to those who repent","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":771,"ref":"p771","source":"ἐπήγγελται. Πειθομένων γὰρ, φησὶν, εὐλογημένον ἔσται τὸ σπέρμα. Εἰρηνεύσει τε πρὸς ὑμᾶς τὰ θηρία καὶ αὐτὰ πρὸς ἑαυτά. Τὸ δὲ ὁ οὐρανός μοι θρόνος, τοῦτ' ἔστιν, ἀνάπαυσις τὰ ἅγια. Τὸ δὲ ἡ γῆ ὑποπόδιον, ὑπεξουσίαν καὶ τὰ μὴ ἅγια. Τῶν δύο δὲ ἡμίσεος φυλῶν οἰομένων διαφεύγειν τὴν ἅλωσιν, διὰ τὴν πρὸς τὸν ναὸν τοῦ Θεοῦ, ἀλλ' οὐ διὰ τρόπων ἀρετὴν, καὶ εὐσέβειαν, δείκνυσιν ὡς οὐκ αὐτῷ ταῦτα, δι' ἐκείνους δὲ χρήσιμα, ὅπως τοῖς νομίμοις ἐμμένοντες, εἶεν ἄξιοι τοῦ αὐτὸν οἰκεῖν ἐν αὐτοῖς. Ἐπεὶ καὶ τὰς θυσίας ἀποστρέφομαι μὴ γινομένας ἀπ' ὀρθοῦ λογισμοῦ. Ποιοῦντες γὰρ αὐτῶν τὰ θελήματα, καὶ προσκυνοῦντες εἰδώλοις, ἐμοὶ μετὰ τούτων προσέρχονται. εʹιδʹ. Ἀκούσατε ῥήματα Κυρίου οἱ τρέμοντες τὸν λόγον αὐτοῦ. Εἴπατε ἀδελφοῖς ἡμῶν τοῖς μισοῦσιν ὑμᾶς, καὶ βδελυσσομένοις, ἵνα τὸ ὄνομα Κυρίου δοξασθῇ, καὶ ὀφθῇ ἐν τῇ εὐφροσύνῃ αὐτῶν, καὶ ἐκεῖνοι αἰσχυνθήσονται. Φωνὴ κραυγῆς ἐκ πόλεως, φωνὴ ἐκ ναοῦ, φωνὴ Κυρίου ἀνταποδίδοντος ἀνταποδίδοσιν τοῖς ἀντικειμένοισ9, κ.τ.λ. Πάντα καινὰ κατὰ τὸν καιρὸν εἰπὼν ἔσεσθαι τῶν ἐπαγγελιῶν τοῖς ταῦτα προμαθοῦσι κατὰ τὸν ἐνεστῶτα βίον, ἀκολούθως ταῦτά φησιν· Ἀκούσατε οἱ τρέμοντες τοὺς λόγους αὐτοῦ, περὶ ὧν ἔφασκεν· \"Ἐπὶ τίνα δὲ ἐπιβλέψω, ἀλλ' ἢ ἐπὶ τὸν ταπεινὸν, καὶ ἡσύχιον, καὶ τρέμοντά μου τοὺς λόγους;\" οἷς εὐαγγελικὸν παράγγελμα [δίδ]ωσιν οὐδὲν διαφέρον τοῦ· \"Ἀγαπᾶτε τοὺς ἐχθροὺς ὑμῶν· καλῶς ποιεῖτε τοῖς μισοῦσιν ὑμᾶς.","english":"he has promised. For, he says, when they obey, their seed will be blessed. And the wild beasts will be at peace with you, and they with one another. And “heaven is my throne” means the holy place is his rest. And “the earth is my footstool” means the things that are not holy are also under his authority. But since the two and a half tribes thought to escape the captivity because of their relation to the temple of God—but not because of the virtue of their ways and their piety—he shows that these things are not for his own sake but are useful for their sake, so that by remaining in the lawful ordinances they might be worthy of his dwelling in them. Since I also turn away from sacrifices that are not offered from right reason. For by doing their own wills and worshiping idols, they come to me with these things. 5.19. Hear the words of the Lord, you who tremble at his word. Say to our brothers who hate you and abhor you, that the name of the Lord may be glorified and appear in their gladness, and they shall be put to shame. A voice of crying out from the city, a voice from the temple, a voice of the Lord rendering recompense to those who oppose him, etc. Having said that all things would be new at the time of the promises for those who learned these things beforehand in the present life, he says accordingly: Hear, you who tremble at his words, concerning which he said: “But upon whom shall I look, except upon the humble and quiet and one who trembles at my words?” To whom he gives a gospel precept no different from this: “Love your enemies; do good to those who hate you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":772,"ref":"p772","source":"Προσεύχεσθε ὑπὲρ τῶν ἐπηρεαζόντων, καὶ διωκόντων ὑμᾶς, ἵνα γένησθε υἱοὶ τοῦ Πατέρος ὑμῶν τοῦ ἐν τοῖς οὐρανοῖς.\" Οὐ γὰρ τὸ τρέμειν τοῦ Θεοῦ τοὺς λόγους, πρὸς τελειότητα μόνον ἀρκεῖ· ἀρετῆς δὲ ἐπ' ἄκρον ἀνάληψις ἀγαπητικὴ πρὸς τοὺς θλίβοντας γνώμη, Ἵνα τὸ ὄνομα Κυρίου δοξασθῇ, καὶ ὀφθῇ ἐν τῇ εὐφροσύνῃ αὐτῶν. Δι' ὧν γὰρ ἐπ' αὐτοῖς ἀντὶ μίσους εὐφραίνεσθε, Θεὸς δοξάζεται, κατὰ τό· \"Ἵνα ἴδωσι τὰ καλὰ ὑμῶν ἔργα, καὶ δοξάσωσι τὸν Πατέρα ὑμῶν τὸν ἐν τοῖς οὐρανοῖς.\" Καὶ αὐτοὶ δὲ τυχὸν τοῦ Θεοῦ ὑμῶν δοξάσουσι τοὔνομα, οὕτω πρὸς αὐτοὺς διακειμένους ὁρῶντες, καὶ τῇ χρηστότητι τῇ περὶ αὐτοὺς εὐφραινόμενοι. Σύμμαχος δὲ, Καὶ ὀψόμεθα ἐν τῇ εὐφροσύνῃ ὑμῶν ἐξέδωκεν, ὡς ἂν ἐν τῷ τέλει τῆς ἐκδικήσεως τούτων μὲν ἐκδήλως εὐφραινουμένων· ἐκείνων δὲ λίαν ἐφ' οἷς ὁρῶσιν αἰσχυνουμένων. Ἐπιστήσεται γὰρ ὁ τῆς ἀνταποδόσεως ὅσον οὔπω καιρὸς, ὅτε φωναὶ τῶν κολασθησομένων ἀκουσθήσονται, τῶν μὲν οἰκητόρων βοώντων ἐκ τῆς πόλεως, τῶν δὲ λειτουργούντων ἐκ τοῦ ναοῦ. Βοήσεται δὲ καὶ διὰ τῶν πραγμάτων ὁ Κύριος, ὡς αὐτοῦ κρίσει γίνεται τὰ δεινά. Εἰδέναι δὲ χρὴ ὡς εὐαγγελικῶς παραγγείλας ἀδελφοὺς νομίζειν τοὺς ἐθνικοὺς, νομικὴν ἔλυσεν ἐντολήν. Φησὶ γὰρ ὁ νόμος· Οὐ λαλήσεις αὐτοῖς εἰρηνικά. Καὶ πᾶσαν ἐπιγαμίαν ἀπείρηκε πρὸς αὐτοὺς, ὡς ἂν μὴ παρ' αὐτῶν πεισθέντες εἰς εἰδωλολατρείαν ἐκπέσωσιν· ἀλλ' ἐν Χριστῷ γέγονε τὰ ἀμφότερα ἓν, καὶ λέλυται τὸ μεσότοιχον τοῦ φραγμοῦ, κατήργηται δὲ καὶ ὁ νόμος τῶν ἐντολῶν ἐν δόγμασιν. Αὐτὸς γάρ ἐστιν ἡ εἰρήνη ἡμῶν.","english":"Pray for those who mistreat and persecute you, so that you may become sons of your Father in the heavens. For trembling at the words of God is not alone sufficient for perfection; but the beloved attainment of virtue to the utmost is a disposition toward those who afflict, so that the name of the Lord may be glorified and appear in their gladness. For by the things in which you rejoice over them instead of hatred, God is glorified, according to the text: \"So that they may see your good works and glorify your Father in the heavens.\" And perhaps they themselves will glorify the name of your God, seeing you so disposed toward them and rejoicing in the kindness shown to them. Symmachus rendered it, \"And we shall see in your gladness,\" as if at the time of their vengeance, these rejoicing openly, while those are greatly ashamed at what they see. For the time of recompense will be at hand, when the voices of those who will be punished are heard, the inhabitants crying out from the city, and those who minister from the temple. And the Lord will cry out also through events, since the terrors come about by his judgment. But one must know that, having commanded in the gospel to regard the Gentiles as brothers, he dissolved the command of the law. For the law says: \"You shall not speak peaceably to them.\" And it has forbidden all intermarriage with them, lest, persuaded by them, they fall into idolatry; but in Christ both have become one, and the dividing wall of the fence has been dissolved, and the law of commandments in decrees has been abolished. For he himself is our peace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":773,"ref":"p773","source":"Τινὲς δὲ πρὸς τοὺς ἀποστόλους εἰρῆσθαί φασιν, ὡς μέλλοντας ὑπὸ Ἰουδαίων κακοῦσθαι, καὶ μάλιστα τῶν ἐν Ἱερουσαλὴμ, ὧν οἱ ἄρχοντες τοὺς ἀποστόλους ᾐκίσαντο, θάνατον ἀπειλήσαντες, εἰ τὸν σωτήριον λόγον κηρύττοιεν. Καὶ τί δεῖ λέγειν, ὡς ἡ μὲν τῆς εὐφροσύνης ἐπαγγελία τοῖς Χριστοῦ γέγονε μαθηταῖς, δι' αὐτῶν πανταχοῦ συνισταμένων Ἐκκλησιῶν. Ἡ δὲ τοῦ Θεοῦ τοὺς κακώσαντας αὐτοὺς, μετῆλθεν ὀργὴ, περιστάντων αὐτοὺς πολεμίων. Καὶ ταῦτα μὲν ἐκείνοις. Τὸ δὲ θεοσεβὲς πολίτευμα, καὶ ἡ νέα Σιὼν, ἡ Ἐκκλησία δι' ὑμῶν συστησομένη, τοσοῦτον ἀθρόως γεννήσει πλῆθος λαῶν, ὡς ἐκπλαγῆναι τὸν ἀκούοντα. Ὡς γὰρ ἂν αἰφνίδιον κατὰ γαστρὸς ἔχουσα γεννήσει γυνὴ, μηδεμιᾶς ὠδῖνος ἡγησαμένης· τὸ δὲ τεχθὲν, ἄρσεν. Οὕτως ὁλόκληρον ἀθρόως ἡ νέα γεννήσει Σιὼν, ὅπερ ἐπ' ἄλλων οὐ γέγονε. Πᾶν γὰρ ἔθνος, καὶ τὸ Ἰουδαίων, ἐξ ὀλίγων κατ' ὀλίγον αὐξηθὲν, ἔθνος ἐγένετο. Οἷον ἐξ Ἰακὼβ, οἱ δώδεκα πατριάρχαι. Εἶτα παῖδες ἔκγονοι, καὶ πάλιν ἀπόγονοι. Καὶ ἡ κατὰ βραχὺ προσθήκη πρὸς ἔθνος μέγα κατήντησεν. Ὁ δὲ τοῦ Θεοῦ","english":"But some say that this was spoken to the apostles, as those who were about to be mistreated by the Jews, and especially by those in Jerusalem, whose rulers abused the apostles, threatening them with death if they should proclaim the saving word. And why need one say that the promise of gladness came to the disciples of Christ, since through them churches were established everywhere. But the wrath of God pursued those who had mistreated them, when enemies surrounded them. And this concerns those men. But the godly commonwealth, and the new Zion, the Church that will be established through you, will suddenly bring forth so great a multitude of peoples that the hearer will be astonished. For just as a woman who has suddenly conceived in her womb will give birth with no labor preceding it, and the child born is male, so the new Zion will suddenly bring forth a whole people at once, which has not happened in the case of others. For every nation, including that of the Jews, having grown from a few little by little, became a nation. For example, from Jacob came the twelve patriarchs. Then children and offspring, and again descendants. And the addition little by little arrived at a great nation. But the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":774,"ref":"p774","source":"λαὸς ὑφ' ἕνα καιρὸν τὰ πλεῖστα μέρη τῆς οἰκουμένης ἐπλήρωσεν. Τινὲς δὲ οὕτως ἀπέδωκαν· προαναφωνήσας τὴν ἅλωσιν Ἱερουσαλὴμ, δείκνυσιν ὡς τὸ κατάλειμμα σωθήσεται. Μετὰ γὰρ τὴν τοῦ Σωτῆρος ἀνάληψιν, ἐκάλουν οἱ μαθηταὶ καὶ τοὺς ἀπεκτονότας αὐτὸν εἰς μετάνοιαν, Πέτρου λέγοντος· Οἶδα ὅτι κατὰ ἄγνοιαν ἐπράξατε. Καὶ ἐπιφέροντος, μετανοήσατε οὖν, καὶ ταῦτα λέγοντος, προσετέθησαν ἐν τῇ ἡμέρᾳ ἐκείνῃ ψυχαὶ ὡσεὶ τρισχίλιαι. Εἶτα τοιαῦτα διδασκόντων χρόνου διελθόντος, ἡ τῆς πόλεως ἅλωσις γέγονεν, ἤδη τῶν ἐπιεικεστέρων προσδραμόντων τῇ πίστει. Καὶ τοῦτο δηλοῖ τὸ πρὶν ἐπιστῆναι τὰς τῆς πόλεως ὠδῖνας. καὶ τὰς συμφορὰς, τεκεῖν ἄρσεν. Οὐ γὰρ θηλύνεται ὁ ἐν Χριστῷ λαὸς πρὸς μαλακισμούς. Ἐν ἡμέρᾳ δὲ μιᾷ, διὰ τὰς τρισχιλίας, λέγει ψυχάς. Ἐγὼ δέ φησιν ὁ ποιήσας (ἐνήργησε γὰρ διὰ τῶν ἀποστόλων) καὶ δοὺς τὴν προσδοκίαν ταύτην. Διὰ προφητῶν γὰρ αὐτῇ Θεὸς τὴν πολυπαιδίαν ἐπήγγελται, σωτηρίας αὐτῆς εἵνεκα. Ἀλλ' οὐκ ἐμνήσθη μου, φησὶν, οὐδὲ τοῖς ὀφθαλμοῖς ἰδοῦσά με, πεπίστευκεν. Καί τοι στείραν, καὶ γεννῶσαν ἐγὼ πεποίηκα. Οὐκ ἂν οὖν γέγονεν ἄπαις, ἐμοῦ γόνιμον δυναμένου ποιεῖν, εἰ πιστεύειν ἠθέλησεν. Τοιγαροῦν ἡ πιστεύσασα στείρα, πολύπαις ἐγένετο, ἡ τῶν ἐθνῶν Ἐκκλησία. Τὸ δὲ σὺ οὐκ ἐμνήσθης μου εἶπεν Κύριος, οὐ κεῖται παρὰ τοῖς ἄλλοις ἑρμηνευταῖς. Κατὰ δὲ Σύμμαχον, οὕτως εἴρηται· Μὴ ἐγὼ ὁ καθίζων ἐπὶ τὸ τεκεῖν, οὐκ ἐκτοκίζω, εἶπεν Κύριος; ἢ ἐγὼ ὁ συνεκτοκίζων, καὶ συνέξω, εἶπεν ὁ Θεός σου;","english":"A people in one moment filled the greater part of the inhabited world. But some have interpreted it thus: having first proclaimed the capture of Jerusalem, he shows that the remnant will be saved. For after the Savior's ascension, the disciples were calling even those who had killed him to repentance, Peter saying: I know that you acted in ignorance. And when he added, Repent therefore, and said these things, there were added on that day about three thousand souls. Then, after time had passed while they taught such things, the capture of the city came about, when already the more reasonable had run to the faith. And this is what the phrase means, before the pangs of the city came upon it, and its calamities, to bring forth a male. For the people in Christ is not made effeminate toward softness. And in one day, he says, because of the three thousand souls. But I, says the one who made (for he worked through the apostles) and gave this expectation. For through the prophets God promised her many children, for the sake of her salvation. But you did not remember me, he says, nor did she, seeing me with her eyes, believe. And yet I have made the barren woman and her who gives birth. She would not then have been childless, since I am able to make her fruitful, if she had wished to believe. Therefore the barren woman who believed became the mother of many, the Church of the Gentiles. But the phrase you did not remember me, says the Lord, is not found in the other interpreters. According to Symmachus, however, it is put thus: Am I the one who sits for the bringing forth—do I not assist at birth? says the Lord; or am I the one who assists at birth together, and I brought forth with her? says your God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":775,"ref":"p775","source":"Ὁ γὰρ τῆς σωματικῆς γεννήσεως αἴτιος ὢν, πῶς τὴν μέλλουσαν ἀθρόως τὸ καθόλου ἔθνος γεννᾷν, οὐκ ἐκτοκιῶ, πρὸς τὸ θεῖον αὐτῆς γέννημα προελθεῖν ἀβλαβῶς; ἢ πῶς συνέξω τὸν τόκον, ὡς ἀφανισθῆναι ταύτης τὸ γέννημα; ἀλλὰ γὰρ λείπεται, φησὶ, τὴν νέαν χαίρειν Σιὼν, συγχαίρειν δὲ καὶ τοὺς ἐν αὐτῇ, καὶ ἀγαπῶντας αὐτήν. Λέγει δὲ τοὺς πολυτρόποις αὐτὴν διδασκαλίαις στηρίζοντας, καὶ ὅσοι πενθοῦσιν ἐπ' αὐτῆς κατὰ τό· \"Μακάριοι οἱ πενθοῦντες νῦν, ὅτι αὐτοὶ παρακληθήσονται. Τὸ δὲ πένθος, τὴν μετ' ἱδρώτων σημαίνει τῶν ἀνδραγαθημάτων κατόρθωσιν, ἵνα τῶν θείων ἀπολαύσονται δωρεῶν. Διό φησιν, ἵνα θηλάσητε, καὶ ἐμπλησθῆτε ἀπὸ μαστοῦ παρακλήσεως αὐτῆς. Τῇ δὲ περὶ γυναικὸς ἐπιμένει τροπῇ, καὶ τὴν πνευματικὴν ἐν αὐτῇ παράκλησιν μαστοῖς ἀπεικάζει, καὶ γάλακτι. Εἴρηται γὰρ πρὸς τὴν νύμφην· Ἀγαθοὶ μαστοί σου ὑπὲρ οἶνον. Τινὲς δὲ τοῦτο πρὸς τὰς δύο διαθήκας ἐδέξαντο, ἀκολούθως εἶναι λέγοντες τὴν ἀθρόως λαὸν γεννήσασαν ἄρσενα τῷ Θεῷ, καὶ γάλακτος εἰς ἐκτροφὴν τῶν αὐτῆς πληροῦσθαι νηπίων, ὃ δὴ λογικὸν Γάλα ἐκ τῶν δύο ῥεύσει διαθηκῶν. Αὐταὶ γὰρ αὐτῆς οἱ δύο μαστοὶ ἀγαθοὶ ὄντες ὑπὲρ οἶνον. Παρακλήσεως δέ φησιν, ἐπειδήπερ οἱ παρακλητικοὶ λόγοι τῶν ἀτελεστέρων ψυχῶν γάλα κυρίως ὠνομάσθησαν, τῆς στερεᾶς τροφῆς ἐν δόγμασιν μυστικοῖς νοουμένης, ἥτις πρέπει τοῖς εἰς ἄνδρα προήκουσι τέλειον, μὴ ἐναπομείνασι τῷ νηπίῳ· διὸ προσέθηκεν, ἵνα ἐκθηλάσαντες τρυφήσητε ἀπὸ εἰσόδου δόξης αὐτῆς· τοῦτ' ἔστιν ἔξω θήλης γεγονότες, καὶ ἀπογεγαλακτισμένοι.","english":"For he who is the cause of physical birth, how could he not, by bringing forth in due course, safely advance to her divine offspring—the one who is about to give birth suddenly to the whole nation? Or how could I restrain the birth, so that her offspring should be destroyed? But, he says, it remains for the new Zion to rejoice, and for those in her to rejoice with her, and for those who love her. He means those who establish her by manifold teachings, and all who mourn in her, according to the text: \"Blessed are those who mourn now, for they shall be comforted.\" And mourning signifies the accomplishment of noble deeds with toil, so that they may enjoy the divine gifts. Therefore he says, \"that you may nurse and be filled from the breast of her consolation.\" But he persists in the figure concerning the woman, and likens the spiritual consolation in her to breasts and to milk. For it has been said to the bride: \"Your breasts are better than wine.\" But some have understood this in reference to the two covenants, saying that it is fitting that she who has suddenly brought forth a people for God, a male child, should be filled with milk for the nourishment of her infants—that rational milk which flows from the two covenants. For these are her two breasts, being better than wine. And he says \"of consolation,\" since the consolatory words are properly called milk for the souls of the more imperfect, while solid food in the mystical doctrines is understood for those who have advanced to a perfect man, not remaining as an infant; therefore he added, \"that having nursed, you may delight from the entrance of her glory\"—that is, having come to be outside the breast and weaned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":776,"ref":"p776","source":"Καὶ δόξαν μὲν αὐτῆς ὀνομάζει Χριστὸν, ὡς καὶ Δαβὶδ, \"Τοῦ κατασκηνῶσαι δόξαν ἐν τῇ γῇ ἡμῶν.\" Εἴσοδον δὲ τῆς μετὰ σαρκὸς οἰκονομίας τὸ μυστήριον. Οἱονεὶ γὰρ διὰ σαρκὸς εἰς τοῦτον τὸν κόσμον εἰσβέβηκεν. Τρυφῶσι τοίνυν οἱ τὸν ἐπὶ τούτῳ λόγον μεμαθηκότες. Διὸ καὶ ὁ προφήτης παρεζευγμένως τὴν ἐμφάνειαν αὐτοῦ τὴν μετὰ σαρκὸς ἐναργῆ ὡς ἂν αὐτοῦ λέγοντος· Ἰδοὺ ἐγὼ ἐκκλίνω ἐπ' αὐτοὺς, ὡς ποταμὸς εἰρήνης, καὶ ὡς χειμάῤῥους ἐπικλύζων δόξαν ἐθνῶν, πάλιν κἀνταῦθα τὴν τῶν ἐθνῶν δόξαν συνάπτων τῇ προλεχθείσῃ νέᾳ Σιὼν, καὶ ποταμῷ παρεικάζων τὴν δεδομένην τούτοις εἰρήνην. Καὶ ἀλλαχοῦ δέ φησιν· \"Ὁ ποταμὸς τοῦ Θεοῦ ἐπληρώθη ὑδάτων.\" Καί· \"Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ.\" Καὶ πάλιν· \"Καὶ τὸν χειμάῤῥουν τῆς τρυφῆς σου ποτιεῖς αὐτούς.\" Δόξαν δὲ τῶν ἐθνῶν τοὺς ἐξ αὐτῶν πεπιστευκότας καλεῖ, κατὰ τὸ, \"Οὓς δὲ ἐκάλεσεν, τούτους καὶ ἐδόξασεν.\" Ἐξέκλινεν δὲ εἰς τὰ ἔθνη, τῶν ἐξ Ἰσραὴλ μὴ δεξαμένων αὐτὸν, πρὸς οὓς","english":"And he calls her glory Christ, as David also does: \"To make his glory dwell in our land.\" And the entrance of the economy with the flesh is the mystery. For as it were through the flesh he entered into this world. Therefore those who have learned the word concerning this rejoice. Wherefore also the prophet, joining together his manifest appearance with the flesh, speaks as it were in his own person: \"Behold, I will turn toward them like a river of peace, and like a torrent overflowing the glory of the nations,\" again even here joining the glory of the nations to the new Zion previously mentioned, and likening to a river the peace given to them. And elsewhere he says: \"The river of God has been filled with waters.\" And: \"The rushings of the river gladden the city of God.\" And again: \"And you will give them to drink from the torrent of your delight.\" And he calls the glory of the nations those from among them who have believed, according to, \"And those whom he called, these he also glorified.\" And he turned aside to the nations, since those from Israel did not receive him, to whom","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":777,"ref":"p777","source":"ἦλθε προηγουμένως. Εἰρήνη δὲ βαθυτάτη πολλῷ τῷ ῥεύματι τὴν Ἐκκλησίαν ἐπέκλυσεν, πνευματικοῖς νάμασι τοὺς ταύτης ἐπάρδων υἱούς. Διὰ γὰρ τοῦ σωτηρίου κηρύγματος, τὴν εἰρήνην τὴν πρὸς τὸν Πατέρα, δι' αὐτοῦ κεκερδάγκασιν, ὅτε τιθηνοί τινες τοὺς αὐτῆς νηπίους ὑποβαστάξουσι, διδάσκαλοί τινες Ἐκκλησίας, ἢ ἄγγελοι, κατὰ τὸ, \"Μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων. Οἱ γὰρ ἄγγελοι αὐτῶν διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ Πατέρος μου τοῦ ἐν τοῖς οὐρανοῖς.\" Οἱ μὲν οὖν τέλειοι, τοὺς εἰσαγομένους ἐπ' ὤμων καὶ γονάτων, δίκην τιθηνοῦνται μητέρος. Ἐγὼ δὲ, ὡς πάντων Πατὴρ, παρακαλέσω τοὺς τῶν ὑποδεεστέρων παρακλήτορας. Διό φησιν ὁ Ἀπόστολος· \"Εὐλογητὸς ὁ Θεὸς, ὁ Πατὴρ τῶν οἰκτιρμῶν, καὶ Θεὸς πάσης παρακλήσεως, ὁ παρακαλῶν ἡμᾶς ἐπὶ πάσῃ τῇ θλίψει ἡμῶν, πρὸς τὸ δύνασθαι ἡμᾶς παρακαλεῖν τοὺς ἐν πάσῃ θλίψει, διὰ τῆς παρακλήσεως, ἧς παρακαλούμεθα αὐτοὶ ὑπὸ τοῦ Θεοῦ.\" Ὧν οὕτω γινομένων, ὄψεσθε, φησὶ, τὴν ἐπουράνιον Ἱερουσαλὴμ, ἢ καὶ αὐτὸν τὸν Θεὸν, τὸ ἐφετὸν, καὶ χαρᾶς ἀνάμεστον τέλος. Καὶ ὁ Σωτὴρ δὲ μακαρίζει τοὺς καθαροὺς τῇ καρδίᾳ, ὅτι αὐτοὶ τὸν Θεὸν ὄψονται. Καὶ τὰ ὀστᾶ ὑμῶν, φησὶ, πόας δίκην ἀνθήσει. Ἐγερθήσονται γὰρ οἱ νεκροὶ, καὶ ἀναστήσονται οἱ ἐν τοῖς μνημείοις, τὴν παρὰ Χριστοῦ πλουτήσαντες δρόσον, τὸ πνεῦμα δηλαδὴ τὸ ζωοποιόν. Περὶ ὧν ὁ Ψάλλων φησίν· \"Ἐξαποστελεῖς τὸ πνεῦμά σου καὶ κτισθήσονται, καὶ ἀνακαινιεῖς τὸ πρόσωπον τῆς γῆς· ὡς τὰ ἐν ἀγροῖς ἀνθήσαντα πίπτει, καὶ πάλιν ἀνίσχει τοῦ ἔαρος.","english":"He came beforehand. And a most deep peace flooded the Church with a great stream, watering her sons with spiritual streams. For through the saving proclamation they have gained the peace with the Father through him, when certain nurses shall bear up her infants, certain teachers of the Church, or angels, according to the saying, \"Do not despise one of these little ones. For their angels always behold the face of my Father who is in heaven.\" The perfect, then, carry those being introduced on their shoulders and knees, in the manner of a nursing mother. But I, as father of all, will exhort the comforters of those who are inferior. Therefore the Apostle says: \"Blessed is the God, the Father of mercies and God of all comfort, who comforts us in all our affliction, so that we may be able to comfort those in all affliction, through the comfort with which we ourselves are comforted by God.\" When these things are so, you shall see, he says, the heavenly Jerusalem, or even God himself, the desired and joy-filled end. And the Savior also blesses the pure in heart, that they shall see God. And your bones, he says, shall blossom like grass. For the dead shall be raised, and those in the tombs shall rise, having been enriched with the dew from Christ, namely the life-giving Spirit. Concerning whom the Psalmist says: \"You shall send forth your Spirit and they shall be created, and you shall renew the face of the earth; as things that have blossomed in the fields fall, and again spring up in the spring.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":778,"ref":"p778","source":"Οὕτω δὲ καὶ γνωσθήσεται πᾶσιν, ὡς οὐκ ἀνθρωπίνη ταῦτα πεποίηκε δύναμις, Θεοῦ δὲ χεὶρ, ὁ Μονογενὴς, δι' οὗ καὶ ἡ τῶν νεκρῶν ἀνάστασις· Ἣ καὶ γνωσθήσεται τοῖς φοβουμένοις αὐτόν. Φόβον γὰρ ἀνειληφότες Θεοῦ τὸν ἐκ σοφίας (Ἀρχὴ γὰρ σοφίας φόβος Κυρίου) νοήσουσιν, ὡς οὐκ ἄνευ χειρὸς Θεοῦ, τοσαύτη χάρις εἰς ἀνθρώπους ἐνήργησεν. Τοῖς δὲ μὴ τοιούτοις ἀπειλήσει τὰ ἐπαγόμενα. Τινὲς δὲ ἀπὸ τοῦ, φωνὴ Κυρίου, οὕτως ἐξηγήσαντο. Πάντα γὰρ πανταχόθεν βοᾷ τὴν δικαίαν κρίσιν τοῦ Θεοῦ, πολεμίων μὲν καταστρεφομένων, Ἐζεκίου δὲ ἐκ τοῦ ναοῦ ἐπανιόντος, μὴ κηρύττοντος τοῦ Θεοῦ τὴν μεγαλειότητα, καὶ τῶν ἀντικειμένων Θεῷ τιμωρουμένων. Ἐκφεύξονται δὲ τὴν δίκην μετανοήσαντες καθὰ καὶ γυνὴ τεκοῦσα ἄρσεν. Ἐπιλανθάνεται γὰρ τῶν ὠδίνων, παραμύθιον ἔχουσα τὸ τεχθὲν, κατὰ τὸ, Ὅτ' ἂν δὲ γεννήσῃ, χαρᾷ χαίρει, ὅτι ἐγεννήθη ἄνθρωπος ἐπὶ τῆς γῆς εἰς τὸν κόσμον. Προληπτέον οὖν, φησὶ, τῇ μετανοίᾳ τὸν καιρὸν τῶν ὠδίνων. Καὶ ὥσπερ παῖδα, τὴν ἑαυτῶν σωτηρίαν ἀποκυήσατε. Ἐπὶ δὲ τῆς Ἱερουσαλὴμ ταῦτα γεγενῆσθαί φασιν ἐν βραχεῖ χρόνῳ ἅπαν τὸ ἔθνος, καὶ τοὺς ἰδίους ἀπολαμβανούσης οἰκήτορας. Θεὸς γὰρ ὁ στείρωσιν διδοὺς, καὶ γονήν. Προεστιαθεὶς δὲ τὴν ψυχὴν ἐπὶ τοῖς μέλλουσιν ἀγαθοῖς, τῇ πόλει εὐφράνθητι, φησὶν, Ἱερουσαλὴμ μὴ πενθοῦσα τὴν καταστροφὴν, τὴν μετὰ ταῦτα δὲ δόξαν λογιζομένη. Καὶ ὡς ἀπὸ μαστῶν τρέφε τοὺς παῖδάς σου, διότι ἐπισκέψεται Κύριος αὐτοὺς, πλείστην εἰρήνην διδοὺς, καὶ πάντων ποταμηδὸν εἰς αὐτὴν συῤῥεόντων.","english":"And so it will also be known to all that no human power did these things, but the hand of God, the Only-Begotten, through whom also is the resurrection of the dead; and it will be known to those who fear him. For having received the fear of God that comes from wisdom (for the fear of the Lord is the beginning of wisdom), they will understand that not without the hand of God did such great grace work among men. But for those not of this sort, the things that follow will threaten. Some, however, interpreted from the phrase \"the voice of the Lord\" in this way: for all things cry out from every side the righteous judgment of God—enemies being overthrown, Hezekiah returning from the temple, God proclaiming his majesty, and those who oppose God being punished. But they will escape judgment by repenting, just as a woman who has given birth to a male child. For she forgets her labor pains, having as consolation the child born, according to the saying, \"But whenever she gives birth, she rejoices with joy, because a man has been born into the world upon the earth.\" One must therefore, he says, anticipate the time of labor pains by repentance. And like a child, give birth to your own salvation. And they say that these things happened in Jerusalem in a short time, when the whole nation and its own inhabitants were recovered. For God is the one who gives barrenness, and offspring. But having been feasted beforehand in soul upon the good things to come, rejoice, he says, O city Jerusalem, not mourning the destruction, but reckoning the glory that comes after these things. And as from breasts, feed your children, because the Lord will visit them, giving the greatest peace, and all things flowing together into her like a river.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":779,"ref":"p779","source":"Τῶν γὰρ ἐθνῶν αὐτοῖς χαριεῖται τὴν δόξαν, ὡς τοὺς υἱοὺς αὐτῆς, καὶ θυγατέρας ἐπ' ὤμων φέρειν εἰς Ἱερουσαλὴμ, Θεοῦ, δίκην μητέρος, τὴν ἑαυτοῦ κηδεμονίαν παρέχοντος, ἐπὶ τῇ προλαβούσῃ παρακαλοῦντος αὐτοὺς συμφορᾷ, καὶ τρόπον τινὰ πάλιν ἀναβιῶναι ποιήσαντος, κατὰ τὰ παρὰ τῷ Ἰεζεκιὴλ ὀστᾶ. Βαστάγματα δὲ αὐτῶν τὴν ἀπὸ τῶν ἐθνῶν νόει τιμὴν, κατὰ πρόταξιν Κυρίου, καὶ Δαρείου μετὰ δορυφορίας παραπέμψαντος αὐτοὺς ἐν εὐωχίᾳ τε καὶ εἰρήνῃ, τῶν ἱερῶν αὐτοῖς σκευῶν ἀποδεδομένων, καὶ μετὰ τοῦ ναοῦ ἀνοικισθείσης τῆς πόλεως. Ὃ καὶ μετὰ τὴν τοῦ Σωτῆρος φαίνεται παρουσίαν. Τὴν ἀληθῆ γὰρ πάντες μεταδιώκομεν Ἱερουσαλὴμ φέροντες τοὺς ἀληθεῖς Ἰουδαίους ἐπ' ὤμων, καὶ γονάτων, ὅτε μετὰ χεῖρας ἔχομεν τοὺς μακαρίους προφήτας, ἐπὶ τὸν Θεὸν ἐλπίζοντες Ἀβραάμ· ἔτι δὲ καὶ τῶν ἀποστόλων μετὰ τοῦ Σωτῆρος τὰ βιβλία ταῖς χερσὶ περιφέρομεν· καὶ ἐπὶ τῆς ἐνταῦθα δὲ Ἱερουσαλὴμ ἀληθὴς ὁ λόγος, εἰς ἣν σπεύδουσι βασιλεῖς καὶ ἔθνη διὰ τὸν","english":"For he will grant them the glory of the nations, so that they carry her sons and daughters on their shoulders into Jerusalem, God, like a mother, providing his own care, calling them back because of the calamity that had overtaken them, and in a certain manner making them live again, according to the bones in Ezekiel. And understand their burdens as the honor from the nations, at the command of the Lord, and of Darius, who sent them on their way with a bodyguard, in feasting and peace, the sacred vessels having been restored to them, and the city having been rebuilt along with the temple. This is also seen after the coming of the Savior. For we all pursue the true Jerusalem, carrying the true Jews on our shoulders and knees, when we have the blessed prophets in our hands, hoping in the God of Abraham; and furthermore we carry around in our hands the books of the apostles together with the Savior. And the account is also true of the Jerusalem here, to which kings and nations hasten because of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":780,"ref":"p780","source":"Σωτῆρα. ιεʹκδʹ. Ἰδοὺ γὰρ Κύριος ὡς πῦρ ἥξει, καὶ ὡς καταιγὶς τὰ ἄρματα αὐτοῦ ἀποδοῦναι ἐν θυμῷ ἐκδίκησιν, καὶ ἀποσκορακισμὸν αὐτοῦ ἐν φλογὶ πυρός. Ἐν γὰρ τῷ πυρὶ Κυρίου κριθήσεται πᾶσα ἡ γῆ, καὶ ἐν τῇ ῥομφαίᾳ αὐτοῦ, πᾶσα σάρξ. Πολλοὶ τραυματίαι ἔσονται ὑπὸ Κυρίου, ἁγνιζόμενοι, καὶ καθαριζόμενοι εἰς τοὺς κήπους, καὶ ἐν τοῖς προθύροις ἔσθοντες κρέας ὕειον, καὶ τὰ βδελύγματα, καὶ τὸν μῦν, ἐπὶ τὸ αὐτὸ ἀναλωθήσονται, εἶπε Κύριος. Κἀγὼ τὰ ἔργα αὐτῶν, καὶ τὸν λογισμὸν αὐτῶν ἐπίσταμαι9, κ.τ.λ. Τὰς τῶν πιστευσόντων ἐπαγγελίας εἰπὼν, καὶ ὡς ἀπειλήσει τοῖς ἀπειθήσασι τὴν ἀπειλὴν, ἐκτίθεται νῦν τὴν ἔνδοξον αὐτοῦ παρουσίαν, δηλῶν ὅτε ἥξει μετὰ τῆς δόξης τοῦ Πατέρος, καὶ τῶν ἀγγέλων αὐτοῦ, κρῖναι ζῶντας καὶ νεκρούς. Τὸ δὲ ὡς πῦρ, ἐν πυρὶ ἑρμήνευσαν οἱ λοιποί. Ἅρματα δὲ λέγων, τοὺς ἀγγέλους, καὶ τὰς περὶ αὐτὸν δυνάμεις δηλοῖ, κατὰ τὸ ἐν Ψαλμοῖς· \"Τὸ ἅρμα τοῦ Θεοῦ μυριοπλάσιον, χιλιάδες εὐθηνούντων.\" Ὡς καταιγὶς δὲ ἤξει τοῖς τιμωρίας ἀξίοις. Ὁ δὲ ἀποσκορακισμὸς δηλοῖ τὴν τούτων ἀποβολὴν, ἐροῦντος· \"Πορεύεσθε ἀπ' ἐμοῦ οἱ κατηραμένοι εἰς τὸ πῦρ τὸ αἰώνιον·\" ἡ δὲ ῥομφαία τὴν τιμωρίαν σημαίνει, συνήθως ἅμα καὶ φοβερῶς τοῖς ἀκροωμένοις. Τοιοῦτον τὸ ἀποστολικόν· \"Κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμεταμέλητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν,\" καὶ τὰ ἐπὶ τούτοις.","english":"Savior. 15, 24. For behold, the Lord will come like fire, and like a storm his chariots, to render vengeance in anger, and his rejection in a flame of fire. For in the fire of the Lord all the earth will be judged, and by his sword, all flesh. Many will be wounded by the Lord, being purified and cleansed, eating in the gardens and in the forecourts swine's flesh, and the abominations, and the mouse; they will be consumed together, says the Lord. And I know their works and their thoughts, etc. Having spoken the promises to those who will believe, and how he will threaten the disobedient with the threat, he now sets forth his glorious coming, indicating when he will come with the glory of the Father and of his angels, to judge the living and the dead. But the others interpreted \"like fire\" as \"in fire.\" And by \"chariots\" he indicates the angels and the powers around him, according to what is in the Psalms: \"The chariot of God is ten thousandfold, thousands of those who prosper.\" And he will come like a storm upon those worthy of punishment. And the \"rejection\" indicates the casting away of these, when he will say: \"Go from me, you cursed, into the eternal fire\"; and the \"sword\" signifies the punishment, customarily and at the same time fearfully for the hearers. Such is the apostolic saying: \"But according to your hardness and impenitent heart you treasure up for yourself wrath,\" and what follows these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":781,"ref":"p781","source":"Ἐπιφέρει δὲ τίσιν ἡτοίμασται μᾶλλον τὸ πῦρ, καὶ εἰ μὲν πρὸ τῆς ἐπιδημίας, τοῖς μὴ κατὰ νόμον ἁγνιζομένοις φησὶ σποδῷ τε δαμάλεως, καὶ θυσίαις, εἰ δὲ μετὰ ταύτην, τοῖς ἀντὶ τοῦ θείου βαπτίσματος, ὕδατι κήπο ὑψιλῷ, ἢ καὶ μεμαγευμένῳ καθαιρομένοις, ἐν δρυμοῖς τε καὶ ἄλσεσιν ἔνθα καὶ τὰς λατρείας προσέφερον. Περιηγνίζοντο γὰρ πυρί τε καὶ ὕδατι, ψυχῆς μολυσμοὺς διὰ τούτων ἐκπλύνειν οἰόμενοι, οὓς ἐξ ἀσελγείας καὶ φόνων ἐναπεμάξαντο. Ἀντὶ δὲ τοῦ· Καὶ ἐν τοῖς προθύροις ἔσοντες κρέας ὕειον, ὁ Σύμμαχός φησιν· Ὀπίσω ἀλλήλων ἐν μέσῳ ἐσθιόντων τὸ κρέας τὸ χοίρειον, οὐκ αὐτοὺς λέγων ἐσθίειν, μεταξὺ δὲ ζῇν τῶν, ἐθνῶν, διὸ σὺν αὐτοῖς ἀπολοῦνται, τοῦ Θεοῦ μὴ μόνον πράξεις ὁρῶντος, ἀλλὰ καὶ λογισμούς. \"Ὁποῖόν ἐστι τὸ, Ἀκατέργαστόν μου εἴδοσαν οἱ ὀφθαλμοί σου.\" Τινὲς δὲ τὰ βδελύγματα, οὐκ ἐπὶ βρωμάτων, ἀλλ' ἐπ' εἰδώλων ἐδέξαντο, ὡς καὶ μῦν φασιν, ἴσως ἐν σηκοῖς ἔχειν σεβόμενον. Πλὴν τοὺς ἀρουραίους τινὲς εἰσέτι νῦν ἐσθίουσι μῦς. Συνάξειν δὲ πᾶσαν γλῶσσαν εἰπὼν, Ὄψονται, φησὶ, τὴν δόξαν μου, καὶ καταλείψω ἐπ' αὐτῶν σημεῖον, καὶ ἐξαποστελῶ ἐξ αὐτῶν σεσωσμένους. Ὃ σαφέστερον ἐν Εὐαγγελίοις φησίν· \"Ὅτ' ἂν δὲ ἔλθῃ ὁ Υἱὸς τοῦ ἀνθρώπου ἐν τῇ δόξῃ τοῦ Πατέρος αὐτοῦ, καὶ πάντες οἱ ἄγγελοι. μετ' αὐτοῦ, καὶ συνάξουσι πάντα τὰ ἔθνη,\" καὶ τὰ ἐπὶ τούτῳ. Ὡς ἂν δὲ δείξῃ τῶν ἐθνικῶν τοὺς κατ' ἀξίαν σωθησομένους, ἐπὶ τὴν πρώτην ἀνέδραμεν παρουσίαν·","english":"He goes on to say for whom the fire is prepared more especially: if before his coming, he means those who were purified not according to the law, by the ashes of a heifer and by sacrifices; but if after it, those who are cleansed instead of by the divine baptism, by water from a garden or a high place, or even by enchanted water, in groves and sacred precincts, where they also offered their worship. For they were being cleansed by fire and water, thinking to wash away by these the defilements of the soul, which they had contracted from licentiousness and murders. And in place of \"And in the porches they shall be eating swine's flesh,\" Symmachus says: \"Behind one another, while they eat swine's flesh in the midst,\" not saying that they themselves eat, but that they live in the midst of the nations, and therefore they will perish with them, since God sees not only actions but also thoughts. \"Such is the meaning of 'My unformed substance your eyes have seen.'\" Some, however, understood the abominations not of foods but of idols, as they say even the mouse, perhaps revering it in shrines. Yet some even to this day eat field mice. And having said that he will gather every tongue, he says, \"They shall see my glory, and I will leave a sign upon them, and I will send forth from them those who are saved.\" This he states more clearly in the Gospels: \"But when the Son of Man comes in the glory of his Father, and all the angels with him, and they shall gather all the nations,\" and what follows after this. And in order to show which of the Gentiles will be saved according to their worth, he has run back to the first coming.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":782,"ref":"p782","source":"περὶ ἧς καὶ τὸ, συνάξω τὰς γλώσσας, τινὲς ἐξειλήφασιν ἀνακεφαλαίωσιν εἶναι τῆς ὅλης προφητείας, τὰ ἐντεῦθεν εἰπόντες τῆς μετὰ σαρκὸς οἰκονομίας τὴν δύναμιν ἀπ' ἀρχῆς, μέχρι τέλους, ὡς ἐν βραχεῖ περιέχοντα, δηλοῦντα τῶν ἐθνῶν τὴν κλῆσιν, ὡς καὶ τοὺς ἀποστόλους ἀναδείξας παρὰ παντὸς ἔθνους προσκυνηθήσεται. Ὁ μὲν γὰρ παλαιὸς νόμος ἓν ἔθνος, καὶ μίαν γλῶσσαν συνήγαγεν· Ὁ δὲ Χριστὸς πάντα μετὰ τῶν σωθέντων ἐξ Ἰσραὴλ λέγων· Ἀκούσατε ταῦτα, πάντα τὰ ἔθνη. Οἳ καὶ τεθέανται τὴν δόξαν αὐτοῦ, μαθόντες διὰ τοῦ θείου κηρύγματος, ὡς ἴσος ἐστὶ τῷ Πατέρι, θαυματουργεῖ τε μέχρι καὶ νεκρῶν ἀναστάσεως, καὶ μὴ κατὰ τοὺς Ἰουδαίους εἰπόντες· \"Διατί σὺ ἄνθρωπος ὢν, ποιεῖς σεαυτὸν Θεόν;\" συμφώνως δὲ λέγοντες· \"Σὺ εἶ ὁ Υἱὸς τοῦ Θεοῦ τοῦ ζῶντος.\" Ἐφ' ὧν καὶ τέθειται σημεῖον τοῦ τιμίου σταυροῦ· ἢ κατὰ Παῦλον εἰπόντα· \"Ἐσφραγίσθημεν τῷ πνεύματι τῆς ἀπολυτρώσεως.\" Ἀπ' αὐτῶν δὲ, φησὶν, ἀποστελῶ ἐπὶ τὰ ἔθνη, δηλονότι τῶν ἀπολλυμένων, περὶ ὧν ἐλέγετο· Ἐπὶ τὸ αὐτὸ ἀναλωθήσονται. Ἐξ ὧν διασωθὲν τὸ κατάλειμμα πρὸς τὴν τῶν ἐθνῶν τῶνδε καὶ τῶνδε κλῆσιν ἀποσταλήσεται, καὶ ὄψονταί μου τὴν δόξαν, κατὰ τὸ ἤδη ῥηθέν· Οἷς οὐκ ἀνηγγέλη, περὶ αὐτοῦ ὄψονται· καὶ πάλιν· \"Ἐμφανὴς ἐγενόμην τοῖς ἐμὲ μὴ ἐπερωτῶσιν.\" Οἳ","english":"Concerning which also the saying, I will gather the tongues, some have understood to be a recapitulation of the whole prophecy, saying that from this point the power of the economy with the flesh is contained briefly from beginning to end, declaring the calling of the nations, so that also, having appointed the apostles, he will be worshipped by every nation. For the old law gathered one nation and one tongue; but Christ gathers all, together with those saved from Israel, saying: Hear these things, all nations. And they have beheld his glory, having learned through the divine proclamation that he is equal to the Father, and he works wonders even to the resurrection of the dead, and they do not say like the Jews: \"Why, being a man, do you make yourself God?\" but agreeably say: \"You are the Son of the living God.\" On whom also the sign of the precious cross has been set; or according to Paul who said: \"We were sealed with the Spirit of redemption.\" And from them, he says, I will send to the nations, evidently those who are perishing, concerning whom it was said: They shall be consumed together. From whom the remnant that is saved will be sent for the calling of these and these nations, and they shall see my glory, according to what has already been said: To whom it was not announced, concerning him they shall see; and again: \"I became manifest to those who did not ask for me.\" Who","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":783,"ref":"p783","source":"μετὰ τοῦ σημείου τοῦ ἐμοῦ πορευθέντες, τοὺς ἀπὸ τῶν ἐθνῶν ἀδελφοὺς ἀπεργάσονται, καὶ δῶρον προσάξουσι τῷ Θεῷ. Διὸ καὶ καυχώμενοι, χαρὰν αὐτοὺς καὶ στέφανον ὀνομάζουσι. Τὸ δὲ ἄπονον τῆς τῶν ἐθνῶν ἐπιστροφῆς ἀπὸ μεταφορᾶς τῶν ἐν ὀχήμασι κομιζομένων παρίστησι, πάσης αὐτοὺς ἀναπαύλης ἀξιοῦντος Θεοῦ. Ἔσονται δὲ κεχαρισμένοι Θεῷ, ὡς θυσία νομίμως προσαγομένη μετ' ᾠδῆς, καὶ δοξολογίας. Ἀπ' αὐτῶν δὲ, φησὶ, λήψομαι ἱερεῖς καὶ Λευΐτας, καὶ τὸ ἐκ τῶν ἀποστόλων, καὶ τὸ ἐκ τῶν ἐθνῶν ἀληθέστερον. Λοιπὸν παραδειγματικῶς τὸ τῆς ἐλπίδος τῶν κεκλημένων ἀσάλευτον δείκνυσιν. Οὐρανοῦ γὰρ καὶ γῆς ὁ ἀνακαινισμὸς πέρας οὐχ ἕξει. Οὕτως ἔσται τὰ καθ' ἡμᾶς. Ἀμεταμέλητα γὰρ τὰ χαρίσματα καὶ ἡ κλῆσις τοῦ Θεοῦ. Τὸ συνεχὲς δὲ τῆς εὐσεβοῦς λατρείας διὰ τῶν ἐν νόμῳ παρίστησι τυπικῶν. Τινὲς δὲ τὸ ἄξουσι τοὺς ἀδελφοὺς, κατὰ τὸν καιρὸν τῆς συντελείας φασὶν ἐπὶ τὴν ἐπουράνιον Ἱερουσαλὴμ, ὅτεπερ ἐν ἀγγελικῷ, κατὰ τὸν Ἠλίαν, ἀναληφθήσονται ἅρματι, φωτὶ θείῳ περιλαμπόμενοι. Καὶ δῆλον ἐκ τῆς Ζαχαρίου προφητείας. Ἵππους γὰρ διαγράψας καὶ ἅρματα, δυνάμεις τινὰς ἀγγελικὰς συνῃνίττετο. Λαμπηναὶ δὲ ἡμιόνων τὰ τῆς ἀναστάσεως σημαίνουσι σώματα, διὰ τὴν ἐν αὐτοῖς ἐκλάμπουσαν δόξαν. Ἀντὶ δὲ τοῦ, ἐν λαμπηναῖς ἡμιόνων μετὰ σκιαδίων, ὁ Σύμμαχος, ἐφ' ἵπποις, καὶ ἐν ἅρμασι, καὶ ἐν λεκτίσι, καὶ ἐν καρούκαις, καὶ ἐν φορείοις, ἑρμήνευσεν, δι' ὧν σωματικῶς εἰρημένων διὰ τοὺς ἀκούοντας, ἡ δι' ἀέρος μετάρσιος εἰς οὐρανοὺς πορεία σημαίνεται, κατὰ τὸ, \"Ἁρπαγησόμεθα ἐν νεφέλαις,\" τὰ νῦν ῥηθέντα σαφηνίζον ὀχήματα.","english":"Having gone with my sign, they will make the brothers from the nations, and they will bring a gift to God. Therefore also, boasting, they call them joy and a crown. And the toil-free character of the conversion of the nations he sets forth by a metaphor of those carried in chariots, since God deems them worthy of every rest. And they will be pleasing to God, as a sacrifice legally offered with song and doxology. And from them, he says, I will take priests and Levites, both the one from the apostles and the one from the nations more truly. For the rest, by way of example he shows the unshakable nature of the hope of those who have been called. For the renewal of heaven and earth will have no end. Thus will be the things concerning us. For the gifts and the calling of God are without regret. And the continuity of pious worship he sets forth through the types in the law. But some say that \"they will bring the brothers\" at the time of the consummation to the heavenly Jerusalem, when, according to Elijah, they will be taken up in an angelic chariot, shining round about with divine light. And this is clear from the prophecy of Zechariah. For having described horses and chariots, he hinted at certain angelic powers. And the \"lamps of mules\" signify the bodies of the resurrection, because of the glory shining forth in them. And instead of \"in the lamps of mules with shades,\" Symmachus translated \"on horses, and in chariots, and in litters, and in carriages, and in palanquins,\" by which things, spoken bodily for the sake of the hearers, the journey through the air up to the heavens is signified, according to \"We shall be caught up in clouds,\" the chariots now mentioned making clear the things that have been said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":784,"ref":"p784","source":"Εἰς τὴν ἁγίαν δὲ πόλιν κομίζονται, περὶ ἧς φησιν· \"Ἡ δὲ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστίν.\" Καί· \"Προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος Ἱερουσαλὴμ ἐπουρανίῳ.\" Ἀντὶ δὲ τοῦ μετὰ ψαλμῶν, ἐν σκεύει καθαρῷ ἑρμήνευσε Σύμμαχος. Ὡς γὰρ οἱ πάλα, φησὶ, τὰς νομικὰς θυσίας κατὰ νόμον ἐπὶ τῆς ἐπιγείου προσέφερον Ἱερουσαλήμ· οὕτως ἥξουσιν ἐκεῖνοι μετὰ τῶν ἰδίων καρπῶν δῶρα κομίζοντες, ἅπερ ἕκαστος ἐν ψυχῇ παρεσκεύασεν. Εἶτά φησιν· Καὶ ἀπ' αὐτῶν λήψομαι (ποίων, ἀλλ' ἢ τῶν κατειλεγμένων ἐθνῶν;) ἱερεῖς καὶ Λευΐτας. Εἰ γὰρ καινὸς οὐρανὸς ἔσται, καὶ γῆ καὶ Ἱερουσαλὴμ, ἀκόλουθον εἶναι καὶ καινοὺς λειτουργούς. Δι' ὅπερ ἔφασκεν· \"Οὐ μὴ μνησθῶσι τῶν προτέρων, καὶ οὐκ ἀναβήσεται αὐτῶν ἐπὶ τὴν καρδίαν.\" Ἀπίθανον γὰρ ἐξ Ἰουδαίων εἰπεῖν, ἤδη παρ' αὐτοῖς τούτων προϋφεστώτων. Πῶς δ' ἂν ἐξ ἱερέων ἱερέας, καὶ ἐκ Λευϊτῶν εἰλήφει Λευΐτας, πάσης τῆς Λευῒ φυλῆς, ἐπὶ τούτους διῃρημένης, οὓς ἀπεικάζει οὐρανῷ τε καινῷ, καὶ γῇ; περὶ γὰρ τῶν πρώτων ἐῤῥέθη· \"Ὁ οὐρανὸς, καὶ ἡ γῆ παρελεύσεται.\" Καὶ πάλιν· \"Ἐλιγήσεται, ὡς βιβλίον, ὁ οὐρανὸς, καὶ φθορᾷ φθαρήσεται ἡ γῆ.\" Τοῦ δὲ μέλλοντος αἰῶνος ἀπαρχὴ Χριστός· ἔπειτα, οἱ τοῦ Χριστοῦ· εἶτα, οὐρανὸς καὶ γῆ καινά. Τούτων τῶν οὐρανῶν τὴν βασιλείαν τινῶν ἔφη μακαριζομένων εἶναι, καὶ ἄλλω τὴν κληρονομίαν τῆς γῆς. Τῶν γὰρ παρὰ τῷ Πατρὶ μονῶν τῶν μὲν οὐσῶν ἐλαττόνων, τῶν δὲ κρειττόνων, τῇ πρὸς ἀλλήλας δόξουσι σχέσει αἱ μὲν τῶν ὑπ' αὐτὰς οὐράνιοι, αἱ δὲ τῶν ὑπὲρ αὐτὰς γῆ. Διηνεκεῖς δὲ πᾶσαι. Τὰ γὰρ βλεπόμενα, πρόσκαιρα· τὰ δὲ μὴ βλεπόμενα, αἰώνια.","english":"But they are brought to the holy city, concerning which he says: \"But the Jerusalem above is free.\" And: \"You have come to Mount Zion, and to the city of the living God, the heavenly Jerusalem.\" And instead of \"with psalms,\" Symmachus translated it \"in a clean vessel.\" For as, he says, those of old used to offer the sacrifices according to the law in the earthly Jerusalem, so those will come bringing gifts with their own fruits, which each one prepared in his soul. Then he says: And from them I will take (from whom, if not from the nations just listed?) priests and Levites. For if there will be a new heaven, and earth, and Jerusalem, it is fitting that there be new ministers also. For this reason he said: \"They shall not remember the former things, and it shall not come up upon their heart.\" For it is implausible to say this of the Jews, since these things already existed among them beforehand. But how could he take priests from priests, and Levites from Levites, when the whole tribe of Levi is divided among these, whom he likens to a new heaven and earth? For it was said concerning the former things: \"The heaven and the earth shall pass away.\" And again: \"The heaven shall be rolled up like a book, and the earth shall be corrupted with corruption.\" But the firstfruits of the age to come is Christ; then those who are Christ's; then a new heaven and earth. He said that the kingdom of these heavens belongs to certain ones who are called blessed, and the inheritance of the earth to others. For since the mansions with the Father are some lesser and some better, by their relation of glory to one another, some are called heavenly in relation to those below them, and others earth in relation to those above them. But all are continuous. For the things seen are temporary, but the things not seen are eternal.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":785,"ref":"p785","source":"Εἰ δὲ σύμβολα καὶ εἰκόνες τὰ νομικὰ, κατὰ τὸ, \"Σκιὰν γὰρ ἔχων ὁ νόμος τῶν μελλόντων ἀγαθῶν·\" ἀκόλουθον οὐρανίους νοεῖν, ἑορτὰς, καὶ μῆνας, καὶ Σάββατα, ἅπερ ἐξετάζειν οὐ τοῦ παρόντος καιροῦ. Πλὴν, ὥσπερ Ἰουδαῖοι πόλεις ᾤκουν πολλὰς, κρείττων δὲ Ἱερουσαλὴμ ἡ τὸ ἁγίασμα φέρουσα, εἰς ἣν, κατὰ καιροὺς, οἱ τὰς ἄλλας οἰκοῦντες ἀπήντων, τὴν θρησκείαν ἐπιτελέσοντες· οὕτω νοητέον ἐν οὐρανοῖς ἁγίασμα ὑπάρχειν ἐξαίρετον, πλὴν τοῦ ἀρχιερέως Υἱοῦ τοῦ Θεοῦ, ἄβατον ὑπάρχον τοῖς ἄλλοις, ᾧ μόνῳ θέμις τῇ τοῦ Πατρὸς πελάζειν θεότητι, εἴς τε κόλπους· τῶν ἄλλων καιροῖς τεταγμένοις (οἵτινές ποτε οἱ καιροὶ νοοῦνται οὗτοι, καὶ τὰ ἐν τῇ τακεῖ, ὧν τις προφήτης ἐν περινοίᾳ γενόμενος ἔλεγε· \"Καὶ ἔτη αἰώνια ἐμνήσθην, καὶ ἐμελέτησα\") διαβαινόντων ἐπὶ τὴν ἐξαίρετον οὐρανόπολιν, τῇ τοῦ Θεοῦ βασιλείᾳ ἀφωρισμένην\n\nμονὴν, καὶ τοῖς εἰς ἄκρον μακαριότητος ἥκουσιν, ἧς οὐ στερήσονται οὐδὲ οἱ ὑποβεβηκότες, κατὰ δὲ περιόδους τινὰς ἐν οὐρανίοις ἑορταῖς ἀφικνούμενοι, ἐνθέου τε καὶ ἀλήκτου τινὸς εὐφροσύνης μεταλήψονται, ἀῤῥήτων ἀγαθῶν ἀπολαύσοντες, ὧν ἐμφορηθέντες εἰς μονὰς τὰς ἑαυτῶν ἐπανήξουσιν, ἐκεῖ Σαββατισμὸς ἀληθὴς καὶ ψυχῶν ἐστιν ἀνάπαυσις. Σὰρξ δὲ πᾶσα τὰ ἔθνη, κατὰ τὸ ῥηθέν· \"Καὶ ὄψεται πᾶσα σὰρξ τὸ σωτήριον τοῦ Θεοῦ.\" Καὶ ἀλλαχοῦ· \"Ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν.\" Οὕτω δὲ λέγει, ἵνα μὴ περὶ αὐτῶν ταῦτα λέγεσθαι νομίσωσιν Ἰουδαῖοι· δι' ὃ πᾶν ἀνθρώπων γένος δηλοῖ. Ἀλλ' οὗτοι μὲν ἥξουσιν.","english":"But if the legal ordinances are symbols and images, according to the saying, \"For the law has a shadow of the good things to come,\" it follows that we should understand heavenly feasts, and months, and Sabbaths, which it is not for the present occasion to examine. Moreover, just as the Jews inhabited many cities, but Jerusalem was superior, the one possessing the sanctuary, to which, at appointed times, those dwelling in the other cities came up to accomplish their worship; so we must understand that in the heavens there exists a preeminent sanctuary, except for the high priest, the Son of God, which is inaccessible to others, to whom alone it is lawful to draw near to the divinity of the Father, and into the bosom; while the others, at appointed times (whatever these times are understood to be, and the things in that place, of which a certain prophet, having come into contemplation, said: \"And I remembered the eternal years, and I meditated\") pass over to the preeminent heavenly city, the abode set apart for the kingdom of God, and to those who have reached the summit of blessedness, of which not even those of lower rank will be deprived, but coming at certain cycles to the heavenly feasts, they will partake of a certain divine and unceasing gladness, enjoying ineffable good things, with which, having been filled, they will return to their own dwellings, where there is a true Sabbath and a rest of souls. And all flesh means the nations, according to what was said: \"And all flesh shall see the salvation of God.\" And elsewhere: \"I will pour out of my Spirit upon all flesh, and they shall prophesy.\" He says this so that the Jews might not think these things are said about them; for which reason he indicates the whole race of mankind. But these shall come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":786,"ref":"p786","source":"Οἱ δὲ τῆς Ἱερουσαλὴμ ἐκείνης πολῖταί εἰσιν αἱ μυριάδες, κατὰ Παῦλον, ἀγγέλων, ἡ Ἐκκλησία πρωτοτόκων. Ἐκεῖ διὰ παντὸς ἔσονται λειτουργοὶ Θεοῦ ὄντες, ὑπ' ἀρχιερεῖ τῷ μεγάλῳ ταττόμενοι. Πάντες δὲ ὄψονται τῶν ἀσεβῶν τὴν ἀπώλειαν, ἐννοοῦντες οἵων ἀγαθῶν ἐστερήθησαν. Ἀντὶ δὲ τοῦ, τὰ κῶλα, τὰ ἔσχατα Σύμμαχος ἔφησεν. Τίνων δὲ τὰ κῶλα; περὶ ὧν ἔλεγε κατ' ἀρχάς· \"Υἱοὺς ἐγέννησα, καὶ ὕψωσα· αὐτοὶ δέ με ἠθέτησαν.\" Οὓς μακρὰν ἑαυτῶν ὄντας οἱ ἐκ τῆς Ἱερουσαλὴμ ἐξιόντες θεάσονται, καὶ ἐπὶ τὰς οἰκείας μονὰς ἐπανήξουσι. Σκώληκα δέ φησιν ἀτελεύτητον τὴν ἐν τῷ μετανοεῖν τῶν ἰδίων ἁμαρτημάτων συνείδησιν, ἐν τῷ τοιούτων ἀγαθῶν ἐστερῆσθαι δακνομένων ἀεὶ τὴν ψυχὴν, καὶ κατηγορούντων ἑαυτῶν ἐπὶ τῇ φθασάσῃ κακίᾳ. Πῦρ δὲ ἄσβεστον, τὸ ῥηθὲν ὑπὸ τοῦ Σωτῆρος, αἰώνιον, ἡτοιμασμένων τῷ διαβόλῳ· σαρκὶ δὲ εἰς ὅρασιν ἔσονται τῇ μὴ κολαζομένῃ, περὶ ἧς ἔφη· Ἥξει πᾶσα σὰρξ τοῦ προσκυνῆσαι ἐνώπιόν μου. Ἢ τὸ τῶν κολαζομένων ὄψεται τέλος αὐτὴ τῶν ἀγαθῶν ἀπολαύουσα. Τινὲς δὲ ταῦτα δηλοῦν ἔφασαν τὰς ἐπενεχθείσας Ἰουδαίοις συμφορὰς ὑπὸ τῆς Ῥωμαίων χειρὸς εἰς σφαγὴν δεδομένοις. Οἳ καὶ ἐν τῇ σαρκὶ γεγόνασι θεατοὶ, καὶ μονονουχὶ δίκην ἀτελεύτητον πάσχουσιν. Ἄλλοι δέ φασιν, ὡς διὰ χρηστῶν καὶ φοβερῶν ὁ Θεὸς τοὺς Ἰουδαίους προτρέπεται, ὅς γε καὶ παρουσίαν ἰδίαν κατεπαγγέλλεται. Ἡ δὲ παρουσία οὐ καθ' ἕνα τρόπον νοεῖται.","english":"The citizens of that Jerusalem are the myriads of angels, according to Paul, and the Church of the firstborn. There they will be forever, being ministers of God, appointed under the great high priest. And all will see the destruction of the ungodly, considering of what goods they were deprived. Instead of \"the limbs,\" Symmachus said \"the last things.\" But whose limbs? Concerning whom he said at the beginning: \"I begot sons and exalted them, but they rejected me.\" Those who are far from them, those who come out of Jerusalem will behold, and they will return to their own dwellings. And he calls the unending worm the conscience of their own sins in repenting, since the soul of such people is always bitten by being deprived of such goods, and they accuse themselves for the wickedness that has overtaken them. And the unquenchable fire, spoken of by the Savior, is eternal, prepared for the devil; but they will be for the sight of flesh that is not punished, concerning which he said: \"All flesh will come to worship before me.\" Or she who enjoys the goods will see the end of those being punished. But some said these things signify the calamities brought upon the Jews by the hand of the Romans, given over to slaughter. They also became spectators in the flesh, and, so to speak, suffer an unending penalty. But others say that through kind and fearful things God exhorts the Jews, who indeed promises his own coming. And the coming is not understood in one way.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":787,"ref":"p787","source":"\"Καὶ γὰρ οὐ μὴ τελέσητε τὰς πόλεις τοῦ Ἰσραὴλ, ἕως ἂν ἔλθῃ, φησὶν, ὁ Υἱὸς τοῦ ἀνθρώπου.\" Ὅπερ εἶπεν οὐ δήπου τὴν ἔνδοξον αὐτοῦ παρουσίαν δηλῶν, τὴν δὲ κατ' ἐνέργειαν αὐτοῦ πρὸς αὐτοὺς ἐπιφοίτησιν, ὡς καὶ νῦν τὴν αὐτῶν ἐπίσκεψιν ὑπεδήλωσεν εἰς ἡμᾶς, λέγων, ὡς ἐπισυνάξει9 αὐτοὺς ἐκ πάντων τῶν ἐθνῶν9, εἰς ἃ διασπαρέντες τὰς ἐκείνων γλώσσας ἐξέμαθον, ἀθετησάντων δὲ αὐτῶν Χριστὸς τὰ ἔθνη συνήγαγεν9, οἵπερ ἥξουσι9 τοὺς καλέσαντας αὐτοὺς ἀποστόλους τῇ μνήμῃ φέροντες, καὶ ζηλωταὶ τούτων γινόμενοι. Ὧν τὴν εὐθυμίαν διὰ τῶν ὀχημάτων δηλοῖ, ἥτις ἐδηλοῦτο πρώτως διὰ τοῦ εὐνούχου [λείπει].","english":"For you will certainly not finish the cities of Israel until the Son of Man comes,\" he says. What he said does not, of course, indicate his glorious coming, but his visitation upon them through his activity, just as now he has hinted at their visitation toward us, saying that he will gather them from all the nations, into which, having been scattered, they learned those nations' languages; but when they rejected him, Christ gathered the nations, who will come bearing in memory the apostles who called them, and becoming imitators of these. Their cheerfulness he makes clear through the chariots, which was first made clear through the eunuch [lacuna].","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}