Commentary on Ecclesiastes

Commentarii in Ecclesiasten

Didymus the Blind · c. 313–c. 398 AD · PG

The Practical Life and the Soul as City§1

1Commentaries on Ecclesiastes. 'Abundance of the earth is in everything, a king of the cultivated field is there' (Eccl 4:6). In the literal sense: no one is lord, master, or ruler of a field while it is being blamed for bearing 'thorns and thistles' (Eccl 2:6); but of a cultivated field, there is a king. He calls the king the owner. In the literal sense: if you see a cultivated field, know that it has a master and a king; just as if you see a chariot being driven in the manner of a charioteer, you realize you are receiving the impression of a charioteer; and if you see a ship being rowed and it must be steered in a certain way, you receive the impression of a pilot, even if you do not see him.

And those who occasionally introduce the idea that God's providence rules all things, say, if they are constructing something, that it is providence; just as a fabric clearly shows that there is a weaver, even if the weaver does not appear, so one, seeing a cultivated field, receives the impression that it has a leader and a ruler. Furthermore: about whom then does he speak according to the literal sense? About the fields, saying regarding the king, the master, the owner, the one who cultivates: he names the king more appropriately. We sometimes call God lord and master. But it is also more powerful and more public to say so, if one sees a soul like a cultivated field, having been tilled, with offspring and wood and a multitude of offspring. For 'one carried a hundred, another sixty, another thirty' (Ps 126:2). When you see, therefore, a soul thus being farmed and having 'sown in tears' (Ps 126:5) and having itself ready for 'reaping in joy' (Ps 126:6), of this cultivated thing there is a king, a word meaning a leader, a word meaning one ruling and reigning.

But one should also take another analogy: the Church of God, according to the pious doctrines and the ethical works, and those who practice them, are called a field. When, therefore, one has according to the ecclesiastical canon and law and the mental dispositions and...

The practical life is a king for this field, because it has worked. But when you see false teachers and "churches committing adultery", know that this field has not worked truly; it does not have a king who praises it, but rather a tyrant or a robber. For robbers and tyrants especially pursue the wilderness.

And according to various thoughts, the soul is called sometimes a field and sometimes a city. And it is said concerning it: "The rivers of which the banks rejoice in the city of God" (Ps 46:4). And again: "You have been glorified, O city of God" (Ps 87:3). The soul, being thus disposed and having a straight canon of logic, is ready to receive the Word.

Indeed, it is sometimes guarded by the world of the word and from those received through induction, but sometimes in a way other than how the following intends, let us take some starting point to depart from the history. "He who loves silver will not be filled with silver" (Eccl 5:10). As for the literal sense: the one desiring material things is never filled, but if it were possible for him to have all things under his own control, he would have loved this; therefore he is not insatiable of these things. It can be said concerning silver here: "it is not praised". For the one loving "the words of the Lord" will also be filled with "refined silver". For he does not always know "in part", nor, having transitioned from "out of the fullness", does he remain in the "from the fullness", but he will encounter eventually to approach "face to face" (1 Cor 13:12) the truth and to acquire the very "fullness" of the mind of Christ. Therefore, the discourse is concerning fake silver.

Greek · §1

Commentarii in Ecclesiasten 145 καὶ περισσεία γῆς ἐν παντί ἐστιν βασιλευ`̣ς τοῦ ἀγροῦ εἰργασμένου. πρὸς τὸ ῥητόν· οὐδεὶς κύριος καὶ δεσπότης καὶ ἄρχων ἀγροῦ ἐστιν ἠρη μωμένου "ἀκάνθας καὶ τριβόλους̣" φέροντος· τοῦ εἰργα̣σμε´̣νου δὲ ἀγροῦ ἐστι̣ν βασιλεύς. βασιλέα δὲ τὸν κτήτορα λέγει. ὡς πρὸς τὸ ῥητόν· ε᾿̣α`̣ν ἴδῃς εἰργασμένον ἀγρόν, ἴσθι ὅτι ἔχει δεσπότην̣ καὶ βασιλέα, ὥσπ̣ερ, ε᾿̣α`̣ν̣ ἴδῃς τέθριππον διευθυνόμενον ἡνιοχικῶς, φαν τασίαν ἡνιόχου λαμβάνεις, καὶ ἐα`̣ν ναῦν θεωρήσῃς οἰακιζομένην καὶ ὁ`̣ν δεῖ τρόπον πηδαλιουχουμένην, λαμβάνεις ἔννοιαν κυ̣βερνήτου, κἂν μὴ ὁρᾷς αὐτο´̣ν. κα̣ὶ ἁπαξαπλω῀̣ς οἱ εἰσάγον̣τ̣ε̣ς̣ τ̣ὸ πρόνοιαν θεοῦ ἄρχειν τῶν ὅλων λέγουσιν, ἐὰν κατασκευάζωσιν, ὅτι ἔστιν πρόνοια, ὅτι· ὥσπερ ὕφασμα φανερῶς δε̣ι´̣κνυσιν, ὅτι ἔστιν ὑφάντης, κἂν μὴ φανῇ κἂν φαί νηται, οὕτως ὁ ἀγρὸν εἰργασμένον βλέπων φαντασίαν δέχεται, ὅτι ἡγού μενον καὶ ἄρχοντα ἔχει. ἐπερ· περὶ τίνος οὖν λέγει κατὰ τὸ ῥητόν; περὶ τῶν ἀγρῶν τῶν α᾿̣········τ̣ων βασιλέα λέγων, τὸν δεσπότην, τὸν κτήτορα, τὸν γεοῦχον, ο᾿̣νομ̣α´̣ζ̣ει καταχ̣ρ̣ηστικώτερον βασιλέα. τὸν κύριον καὶ δεσπότην ποτε`̣ οὕτω λέγομεν. δυνα̣τ̣ο`̣ν̣ δὲ καὶ οὕτω δημοσιώτερον εἰ πεῖν· ὅταν ἴδῃς ψυχὴν ὥσπερ ἀγρὸν εἰργασμ̣ένην, τεθηλυῖαν, γενήματα καὶ ξύλα καὶ ····· ····· ····· ····· ····· ····· ····· ···δ̣··κ̣···κ̣·· ε̣··η̣··· 146 γενημάτων πληθύς. ὁ μὲν γὰρ "ἑκατόν, ὁ δὲ ἑξήκοντα, ὁ δὲ τριάκοντα ἐκαρ̣ ποφόρησεν". ὅταν ἴδῃς οὖν ψυχὴν οὕτω γεωργουμένην καὶ "σπείρασαν ἐν δάκρυσιν" καὶ καὶ ἑτοίμως ἔχουσαν πρὸς τὸ "ἐν ἀγαλλιάσει θερίσαι", τούτου τοῦ εἰργαςμένου ἔστιν βασιλεύς, λόγος ἡγούμενος, λόγος κρατῶν καὶ βασιλεύων. λημπτέον δὲ καὶ κατὰ ἄλλην ἀναγωγήν· ἡ ἐκκλησία τοῦ θεοῦ ἡ κατὰ τὰ δόγματα τὰ εὐσεβῆ καὶ τὰ ἠθικὰ ἔργα καὶ οἱ μετίοντες αὐτὰ λέγονται ἀγρός. ὅταν ο̣ὖν κατὰ κανόνα ἐκκλησιαστικὸν καὶ θεσμὸν καὶ τὰ φρονήματα ἐ´̣χ̣ῃ καὶ ὁ πρακτικὸς βίος, τούτου τοῦ ἀγροῦ ἔστιν βασιλεύς· εἰργασμένος γάρ̣ ἐστιν. ὅταν δὲ ἴδῃς ἑτεροδιδαςκαλοῦντας καὶ "ἐκκλησίαν πονηρευομένων", ἴσ̣θι̣ ὅτι̣ μὴ ἀληθῶς εἴργασται οὗτος ὁ ἀγρός, οὐκ ἔχει βασιλέα̣ τοῦ τον τὸν ἐπα̣ι̣ν̣ούμενον, ἀλλὰ τύραννόν τινα ἢ λ̣ῃ̣στη´̣ν̣. οἱ γὰρ λῃσταὶ μὲν̣ καὶ οἱ τύραννοι μάλιστα τὰ ἔρημα μ̣ε̣ταδιώκουσιν. καὶ κατὰ διαφόρους ἐπιν̣οίας ἡ ψυχὴ ὁτὲ μὲν ἀγρός, ὁτὲ δὲ πο´̣λ̣ι̣ς λέγεται. λε´̣γ̣εται̣ δ̣ὲ περὶ αὐτῆς· "τοῦ ποταμοῦ τα`̣ ὁρ̣μ̣ήματα εὐφραί νουσιν τὴν π̣όλιν τοῦ θεοῦ". καὶ ἔτι· "δεδοξασμένα ε᾿̣λαλήθη περὶ σοῦ, ἡ πόλις τοῦ θεοῦ". ἡ οὕτω διακειμένη ψυχὴ κα̣ι`̣ ο῾̣ κ̣α̣νο´̣να ἔχων̣ λ̣ο´̣γ̣ο̣ν̣ ὀρ̣ θ̣ο`̣ν̣ ἑτοίμως δ̣ε´̣χ̣ετα̣ι····· ····· ····· ··· 147 φυλάττετα̣ι γοῦν ἐνίοτε καὶ ο῾̣ κόσμος τῆς̣ λέξεως καὶ ἐκ τῶν κατ' ἀνα γωγὴν λ̣α̣μβανομένων, ἐνίοτε δὲ ἑτέρως ἢ ὡς ἡ ἀκολούθη̣σ̣ις βούλεται, τινὰ ἀφορμὴν λάβωμεν ἀποστῆναι τῆς ἱστορίας. αγα ἀγαπῶν ἀργύριον οὐ πλησθη´̣σεται ἀργυρίου. ὡς πρὸς τὸ ῥητόν· ὁ ὀρεκτικὸς τ̣ῶν χρημάτων οὐδέποτε πληροῦται, α᾿̣λ̣λ̣' εἰ οἷόν τε ἦν αὐτῷ τὰ πάντ̣α ὑφ' ἑαυτὸν ἔχειν, ἠγάπησεν ἂν τοῦτο· οὐκ ἀνόρεκτος οὖν ἐστιν τούτων. δύναται λεχθῆναι περὶ ἀργυρίου ὧδε οὐκ ἐπαινετοῦ. ὁ γὰρ ἀγαπῶν "τὰ λόγια κ̣υ̣ρ̣ι´̣ο̣υ̣" ὄντα "ἀργύριον πεπυρωμένον" πληρωθήσεταί π̣ο τε. οὐ γὰρ α᾿̣ε̣ὶ "ε᾿̣κ μέρους" γιγνώσκει οὐδὲ τ̣ῶν̣ "ἐκ̣ τοῦ πληρώματος̣" μεταλαβὼν με´̣νει ἐν τῷ "α᾿̣πὸ το̣υ῀̣ π̣ληρώματος̣", ἀλλὰ καταντήσεταί πο τε εἰς τὸ "πρόσωπον πρὸς πρόσωπον" π̣ροσβαλεῖν τῇ ἀληθείᾳ κα̣ὶ αὐτὸ τὸ "πλήρωμα̣" τῆς γνώμης τοῦ Χριστοῦ κ̣τ̣α῀̣σθαι. περὶ ψεκτοῦ τοίνυν ἀργυρίου ἐστὶν̣ ὁ λο´̣γ̣ος̣. δεη̣···· ······στιν οὗτος κα· ····· ··δ̣ι̣ς πᾶς φαῦλος̣ λ̣········· ··· οὐδέποτε πληροι῀̣ ····· ···· εὑρισκόμενος̣ ···δ̣······ ··· ἐὰν γ̣οῦν ····· ε····· ···κα̣ταλύεται πᾶν σόφισ̣μ̣α αὐτ̣ο̣υ῀̣ ····· ····· ··· ····· ····· ····· ····δ̣········κ̣αι`̣ μ̣··τ̣·ς̣ καὶ

True Goodness and Courage§2

2little by little through observations

Having only those things, it is not possible to desire him and satisfy oneself a little; it is pointlessess. For he is not able to consume all these things. It is darkness, and his effort is in vain and his desire has become empty.

In a multitude of goodness, those eating it were increased. Appropriately, we receive goodness as pleasure; for the good things are indifferent—some concerning the soul, some concerning the body, and some concerning external things. The things concerning the soul do not raise so much pleasure as toil and sweat toward beautiful things. For the things concerning the body and the external are full and productive of pleasure. If anyone does not have much pleasure raised by them, he has a 'multitude of goodness,' which is supposed to be goodness, since even those things on which he delights seem to be good, though they are not truly and principally good. Therefore, nothing is good that does not make the possessor good. Nothing good can be with sin, but with health and strength and beauty, sin can be. No one sins with a good, but with health we sin. Therefore, health is not a good. Thus the proposition was shown by syllogism.

Does the instruction mix with the word? That is, many strive for certain teachings and are greatly delighted by them, a 'pseudonymous knowledge.' They are increasing in the multitude of this pleasure. Those eating it seem to have something; the multitude takes in... and what courage is there from it? The good things are superior to the diminishing ones. For it is the beginning of seeing with his own eyes.

We say that true courage is a disposition prepared for bearing difficult things. For virtue and judgment are with it. For it is with prudence. For it has often been said that the virtues are held together. Certainly, the one having courage has also a theoretical reason; even if he endures some things and not others, he does not endure disgrace. And he is not puffed up by being entirely unrestrained or by exhausting the weaker ones; this is of presumption. An excess of courage has often been said to be rashness. There is, then, a certain courage, not a perfected courage. Thus, here we are not concerning true courage.

Greek · §2

····· ······· 1 148 ἐν ἑαυτῷ, ὥστε οὕτω̣ς̣ κ̣ορέννυται ἀεὶ ἔχων τὸ θεραπεῦον τ̣ο`̣ δίψος. "ὁ πί νων", φησίν, "ἐκ τοῦ ὕδ̣ατος τούτου διψήσ̣ει πάλιν". εἰ μετὰ τὸ πιεῖν διψᾷ, ο̣υ᾿̣ κορέννυται. ἀλλὰ ἄκουε πάλιν ἑτέρᾳ διανοίᾳ τοιαῦτα λεγόμενα ῥήμ̣ατα̣· ἡ σοφία φησίν· "ὁ πίνων με πάλιν διψάσει καὶ ὁ τρώγων μ̣ε πάλιν πεινάσει". τοῦτο λέγει ὅτι· ἐπειδὴ ὁ πίνων τῆς σοφίας οὐ τὸ τέλειον αὐτ̣η῀̣ς ἄφνω πίνει, ἀλλὰ καθ' ὁλίγον θεωρήματα προσλαμβάν̣ει κ̣αὶ θεραπεύει τὸ προ λαβὸν δίψος, πάλιν διψήσει οὐκ αὐτ̣ῶν ἐκε̣ι´̣νων̣ ὧν ἔπιεν, ἀλλὰ τῶν μετ' ἐκεῖνα, ἱ´̣ν̣' ᾖ δύναμιν ἔχον τὸ λεχθὲν παρα´̣ τινι· "ἃ μεμάθηκας, διατή ρει ταῖς μελέταις, προσλάμβανει δὲ ταῖς ἐπιστήμαις". εἰ προσλαμβά νει, κορεσθεὶς πάλιν διψᾷ, πάλιν πεινᾷ. καὶ τίς ἠγάπησεν ἐν πλήθ̣ει αὐτοῦ γένημα; καί γε τοῦτο ματαιότης. ἔστιν ὅστις ἠγ̣άπη̣σε̣ν πλῆθ̣ο̣ς γενήματος. τὸ "τὶς" ὧδε τὸν λεγόμενον παρά τισιν ι᾿̣δίως̣ ποιὸν σημαίνει, ὃν ἕτεροι ἄτομον καλοῦ σιν. ἔδει δὲ κα̣τὰ γένη̣μα τ̣ὸ τῆς διοικούσης προνοίας̣ ἐν πλήθει̣ εἶ ναι και`̣ τοῦ γενήματος, ὃ τῷ α᾿̣νθρώπῳ ἡ π̣ρόνοια παρέχει, ἐπιθυμῆσαι. ····· ··· κεν ····αρομεν········ ····· ····· ···· 149 οὐ περὶ τὸ πνεῦμα, περὶ δὲ τὴν σάρκα. "ὁ σπείρων" οὖν "εἰς τ̣ὴν σάρ κα" πολλὰ σπείρει, τουτέστιν πέρα τοῦ δέοντος. ἔχομεν σάρκα, καὶ δεῖ αὐτῇ οὕτως χρᾶσθαι ὡς σαρκί, ὑπωπιάζειν αὐτήν, δουλαγωγεῖν. ὅταν δὲ προσπα´̣θωμεν τῇ σαρκί, καὶ προαίρεσιν σαρκίνην καὶ διάθεσιν κτώμεθα. ὁ εἰς τὴν σάρκα ταύτην σπείρων καρποὺς φέρειν ἀπωλεία̣ς. κατέιλεξεν τὰ ἔργα τῆς σαρκὸς ὁ ἀπόστολος, ὡς ἔρις καὶ φαρμακίαι καὶ αἱρέσεις καὶ ἐρισχελίαι καὶ τὰ ἄλλα εἰσίν. ἐπερ· ο̣υ᾿̣ δὲ ἐννοῆσαι δυνάμεθα "πλῆθος δυνάμεως" ἐπαινετῶς; διὰ τὸ ματαίως τοῦτο σπουδάζεσθαι. τὸ γὰρ γένημα ἐκεῖνο μένει εἰς τὸν αἰῶνα–"ἐσκόρπισεν, ἔδωκεν τοῖς πένησιν· ἡ δικαιοσύνη αὐτοῦ μένει εἰς τὸν αἰῶνα"– εἰ μὴ ἄρα καὶ ἐπὶ αἱρετικῶν γνωμῶν λάβωμεν τὸ τοι οῦτο, ὅτι ἐκεῖνοι ἐπαγγέλλονται "σπείρειν εἰς δικαιοσύνην", οὐ τὴν ἀληθινήν, ἀλλὰ τὴν ἐπίπλαστον̣, τὴν δοκοῦσαν δικαιοσύνην· τοῦτο υ τὸ γ̣ένημ̣α οὖν ματαιότης ἐστίν, κἂν πολὺ δοκῇ εἶναι. λαβέ μοι τινὰ κε κτημένον πολλὰ γενήματα κατὰ τὸ ῥητόν, αὐτὸν δὲ ἐκεῖνα ἔχοντα μόνα ····· ε᾿̣π̣ι̣θ̣υμη῀̣σαι αὐτ̣ὸν καὶ χορτάσαι κ̣ατ' ὀλίγον ἔξεστι̣ν, οὐκ ἔστιν ····· ····· ····· ····· ·· μάταιόν ἐστ̣ιν. οὐδὲ γὰρ ὁ´̣λ̣ο̣ν̣ ἀναλῶσαι ταῦτα δύναται. –– 150 σκοτίαν, καὶ μάταια ἐκείνου ἡ σπουδὴ καὶ ὁ πόθος κενὸς γέγονεν. ἐν πλήθει ἀγαθοσύνης ἐπληθύνθησαν οἱ ἐσθίον τες αὐτήν. καταλλήλως ἀγαθοσύνην τὴν ἡδονὴν λαμβ̣άν̣ομεν· ἐπεὶ γὰρ ἀδιάφορά ἐστιν τὰ ἀγαθά–τ̣ὰ μὲν περὶ ψυχήν, τ̣α`̣ δὲ περὶ σῶμα, τὰ δὲ περὶ τὰ ἐκτός. τὰ περὶ ψυχὴν οὐ τοσοῦτον ἡδονὴν ἐγείρει, ὅσον πόνον καὶ ἱδρῶτα πρὸς τὰ κα̣λ̣ά. τὰ γὰρ περὶ σῶμα καὶ τὰ ἐκτὸς ἡδονῆς εἰσιν πεπληρωμένα καὶ ποιητικά. ἐάν τις ο̣ὐ῀̣ν ἔχῃ τὰ ἐγείροντα πολλὴν ἡδονήν, "πλῆθος ἀγαθο σύνης" ἔχει, νομιζομένην ἀγαθοσύνην, ἐπεὶ καὶ τὰ ἐφ' οἷς ἡ´̣δεται, δο κεῖ ἀγαθὰ εἶναι, οὐκ ὄντα ἀληθῶς καὶ κυρίως ἀγαθά. οὐδὲν οὖν ἀγαθόν ἐστι̣ν̣, ὃ μὴ ποιεῖ ἀγαθὸν τὸν ἔχοντα. οὐδὲν ἀγαθὸν σὺν ἁμαρτίᾳ εἶναι δ̣ύναται, σὺν ὑγιείᾳ δὲ καὶ ἰσχύι καὶ εὐμορφίᾳ δ̣ύ ναται εἶναι ἁμαρτία. οὐδεὶς σὺν ἀγαθῷ ἁμαρτάνει, σὺν ὑγιείᾳ δὲ ἁμαρ τάνομεν. οὐκ ἄρα ἀγαθὸν ἡ ὑγιεία. ὧδε καὶ συλλογισμῷ ἐδείχθη τ̣ὸ πρό βλημ̣α. ἐπερ· μέμεικται ἡ ἀναγωγὴ τῷ ῥητῷ; τό, ὅτι πολλοὶ σπουδα´̣ζουσιν περὶ παίδευσίν τινα καὶ ἡ´̣δ̣ο̣νται πάνυ ἐπ' αὐτὴν τη`̣ν "ψευδώνυμον γνῶσιν". ἐν τῷ π̣λήθε̣ι τῆς ἡδονῆς ταύ της πλη̣θύνονται. οἱ ἐσθίοντες αὐτὴν δοκοῦσιν ἔχε̣ιν τι´̣·····η̣ν̣···· κατα λαμβάνε̣ι̣ τὸ πλῆθος ····· ····· ····· ····· ···· 151ν καὶ τί ἀνδρεία τῷ παρ' αὐτῆς –– τὰ ἀγαθὰ αἱρετώτερόν ἐστιν τ̣οῦ ἐλαττοῦντος. ὅτι ἀρχὴ τοῦ ὁρᾶν ὀφθαλμοῖς αὐτοῦ. ἐλέγομεν ὅτι ἡ κυρίως̣ ἀνδρεία ἕξις ἐστὶν παρασκευαστι̣κὴ τ̣οῦ γενναίως φέρειν τὰ ἐπίπονα. ἔχει γὰρ ἀρετὴν σὺν αὐτῇ καὶ τὸ κρίνει̣ν. σὺν φρο νήσει γὰρ ἔστιν. πολλάκις γὰρ ἐλέχθη, ὅτι αἱ ἀρεταὶ ἔχονται ἀλ̣λήλων. πάντως ὁ ἔχων ἀν δρείαν ἔχει καὶ λόγον θεωρητικόν· κἂν ποιὰ 2 ὑπομείνῃ καὶ ποιὰ μή, ἀδοξί αν οὐχ ὑπομένει. οὐ σ̣εμνύνεται δ̣ὲ ἐπὶ τῷ πάνυ ἀκολασταίνειν ἢ καταπονεῖν τοὺς ἀσθενεστέρους· ἐπιτα´̣σεως δέ ἐστιν τοῦτο. ὑπερβολὴ τῆς ἀνδρείας πολλάκις ἐλέχθη εἶναι ἡ θρασύτης. ἔστιν τις οὖν ἀνδρεία "τινός" ἀνδρεία, ο̣υ᾿̣κ ἀπολελυμ̣ε´̣νως ἀνδρεία. ὧδε οὖν οὐ περὶ τῆς κυρίως ἀνδρείας

The Body as Slave and the Soul's Resurrection§3

3He says, but someone is held back by that which he thinks is courage. Rather, this person is merely reckless. We often take courage as being something attached to certain things: courage regarding struggles, regarding wars, courage regarding seafaring; and this kind of courage has no praise. It is a weakness. Even if someone becomes weak in body, yet bears things that come upon him with endurance and patience—this is an underlining of this: Job, who was weak and having been struck all over his body and having almost come to death, had the same courage of the soul.

"The beginning of life is bread and water and a garment and a house surrounding one in unseemliness." These things are the causes of living. And so such natural things are called the beginning of life. And here the name 'beginning' signifies the cause. Therefore, the cause of seeing is sight, the eyes. So he says this—so that I might also understand in agreement—he says this: let it be said, someone acts courageously by using the natural senses; he has the beginning of perceiving from the senses, but he does not keep these by his own courage. For many both courageous and strong men cast away their sight and were deprived of hearing and of the other senses.

Furthermore, regarding the ascent: "And what courage?" I do not say again that the courage which is virtue is "someone's"—though it might be said once that the prudence of Joseph was "someone's"—but regarding the vain courage, I say "courage" of "someone," not as something perfected. For the ascent, "the eyes are the beginning of seeing." I say that there are eyes of the soul which are enlightened, concerning which the apostle writes, "the eyes of your heart having been enlightened" (Eph 1:18). Concerning these it is said, "To you I lifted up my eyes, you who dwell in heaven" (Ps 121:1). Of these eyes is the beginning of seeing. If anyone does not have the "mind of Christ," he is not able to see rightly, if he has not been enlightened by the true Light.

Sweet is the sleep of the servant, whether he eats little or much; and to him who is filled, it is not possible to leave him to sleep. To sleep is taken from himself, but to eat and drink is taken from another. Even if little, therefore...

Eating, even in large amounts, happens because of the master's cause. Sleeping, however, is from its own nature. And since he sleeps without anxiety, having no care for possessions or the guarding of wealth, his sleep is sweet. But he who has much money does not enjoy even this. Furthermore, regarding the lifting up: 'sweet is the sleep of the slave.' We say this because the body is the slave of the soul. The body itself, as a body, has no care, or it has the appropriate sleep with rest. But the soul, when it has care for possessions, gathers much 'false knowledge'; those 'rejected' silver pieces destroy both wealth and sleep, the natural rest. For everyone's natural rest is called his own 'sleep' and slumber. Behold, he indeed says: 'Behold the reward,' he says, of the 'worker' who has become ungrateful, if he sleeps in the house of the owner, it accuses him. Not that the silver sleeps; he has said that staying in the house is his 'sleep.' The body therefore has the natural rest—I do not say the unrestrained, nor the insatiable desire for food, but the appropriate one.

This is to be understood: the things called morally good... since again they do not think about the soul as being the underlying reality. And some think that the allegories, of which Apollinaris is one, are mere re-paintings of those things happening sensuously. If one hears that 'a young lamb was raised up,' having cast away this very thing, the impious one has descended to ultimate death. The Savior, therefore, if he turns someone away from sin and impiety, has worked a resurrection. He who knows the soul—I say paradoxically, as an opponent currently thinking—knowing the magnitude of the soul and its salvation, sets nothing against the body, to restore a man to sight and to walk without hindrance from lameness. For the daughter of the chief synagogue, having been justified, 'has not died' (Luke 18:43). Again, those rising for the sake of the soul have it forever. Those things are vain, as regards a certain logic—not simply vain, but as regards the superiority of the greater things, just as the 'vanity of vanities' (Ecclesiastes 1:2) was given, that the temporary creations of God possess much beauty. Indeed, to him...

Greek · §3

λέγει, ἀλλὰ ἧς ἐ´̣χ̣εταί τις, ὅτε νομίζει ἔχειν ἀνδρείαν. μᾶλλον θρασύς ἐστιν οὗτος. λαμβάνομεν δὲ πολλάκις καὶ τὴν ἀνδρείαν με τά τινος προ̣σ̣θήκης, ἀνδρεῖος περὶ τὰ ἀγωνίσματα, περὶ τοὺς πολέμους, ἀνδρεῖος περὶ τ̣ὸ ναυτιλλεύεσθαι· καὶ οὐκ ἔχε̣ι ἔπαινον̣ αὕτη ἡ ἀνδρεία. ἀσθένεια ἔστιν· κἂν ἀσθενής τις γένηται τῷ σώματι, τ̣λη̣τικῶς δὲ καὶ μακροθ̣ύμως φέρῃ τὰ ἐπίπονα–ὑπογραμμο`̣ς γέγονεν τούτου ······· ὁ ᾿Ι̣ω´̣β, ὃς α᾿̣σθενῶν καὶ λελωβημένος ὅλον τ̣ο`̣ σῶμα καὶ σχέδον ἐν θανατῷ γενόμενος̣ ···αν τὴν αὐτὴν τῆς ψυχῆς ἀνδ̣ρείαν εἶχ̣εν. 152 "ἀρχὴ ζωῆς ἄρτος καὶ ὕδωρ καὶ ἱμάτιον καὶ ο̣ἶκος περιβάλλων ἀσχημοσύνην". τὰ αἴτια τοῦ ζῆν ταῦτά ἐστιν. καὶ οὕτω ἀρχὴ ζωῆς̣ εἴρηται τὰ τοιαῦτα τὰ φυ λακτικά. και`̣ ἐνταῦθα τὴν αἰτίαν σημαίνει τὸ τῆς ἀρχῆς ὄνομα. τὸ αἴτιον οὖν τοῦ ὁρᾶν ἡ ὄψις ἐστίν, οἱ ὀφθαλμοί. τοῦτο οὖν λέγει ὅτι– ἵνα καὶ συνημμένως αὐτὸ νοήσω–τοῦτο λέγει ὅτι· φέρε εἰπεῖν, ἀνδρίζεταί τις χρώμενος ταῖς συνφύτοις αἰσθήσεσιν· τὴν ἀρχὴν τοῦ αἰσθάνεσθαι ἀπὸ τῶν αἰςθήσεων ἔχει· οὐκ ἐξ ἰδίας δὲ ἀνδρείας ἔχει ταύτας φυλαττομένας. πολλοὶ γὰρ κ̣αὶ ἀνδρεῖοι καὶ ἰσχυροὶ ἀπέβαλον τὰς ὄψεις, ἐστερήθησαν ἀκο ῆς, τῶν ἄλλων αἰσθήσεων. ἐπερ· τὴν ἀναγωγήν· "καὶ τί ἀνδρεία". οὐ λέγω πάλιν τὴν ἀνδρείαν τὴν ἀρετήν "τινος" εἶναι–εἰ δὲ καὶ λέ γεταί ποτέ "τινος" σωφροσύνη ὡς̣ τοῦ Ἰωσήφ–ἀλλὰ τὴν περὶ τὰ μάταια ἀνδρείαν "τινος" λέγω "ἀνδρείαν", οὐκ ἀπολελυμένως. πρὸς ἀναγωγὴν τὸ "ἀρχὴν τοῦ ὁρᾶν ὀφθαλμοί". λέγω ὅτι εἰσὶν πε φωτισμένοι τῆς ψυχῆς ὀφθαλμοί, περὶ ὧν γράφει ὁ ἀπόστολος "πεφωτισ μένοι τοὺς ὀφθαλμοὺς τῆς καρδίας ὑμῶν". περὶ τούτων λέγεται· "πρὸς σὲ ἦρα τοὺς ὀφθαλμούς μου τὸν κατοικοῦντα ἐν τῷ οὐρανῷ". τούτων τῶν ὀφθαλμῶν ἡ ἀρχὴ τοῦ ὁρᾶν ἐστιν. εἴ τις οὐκ ἔχει "νοῦν Χριστοῦ", οὐδὲ ὀρθῶς ὁρᾶν δύναται, εἴ τις οὐ πεφώτισται ὑπὸ τοῦ ἀληθινο̣ῦ φω̣τ̣ός ·· ····α̣ ····· ····ε̣······π̣···· αὐτοῦ ····ε̣····· ····· ··· ······ ····· 153ν γλυκὺς ὕπνος τοῦ δούλου, εἰ ὀλίγον καὶ εἰ πολὺ φάγε ται· καὶ τῷ ἐμπλησθέντι τοῦ πλουτῆσαι οὐκ ἔστιν ἀφί ων αὐτὸν τοῦ ὑπνῶσαι. –– τὸ μὲν ὑπνῶσαι ἐξ ἑαυτοῦ λαμβάνει, τὸ δὲ φαγεῖν καὶ π̣ι̣εῖν παρ' ἄλλου λαμ βάνει. κἂν ο᾿̣λίγον οὖν φάγῃ, κἂν πολύ, παρ' αἰτίαν τοῦ δεσπότου τοῦτο γίνεται. τὸ μέντοι ὑπνῶσαι ἐξ ἑαυτοῦ ἔχει, ἐκ τῆς φύσεως. καὶ ἐπεὶ σὺν ἀμεριμνίᾳ κοιμᾶται οὐκ ἔχων φροντίδα περὶ κτῆσιν καὶ φυλακὴν πλούτου, γλυκὺν ἔχει τὸν ὕπνον. ἀλλὰ ὁ χρήματα πολλὰ ἔχων οὐδὲ τούτου ἀπολαύει. ἐπερ· τὴν ἀναγωγήν· "γλυκὺς ὁ ὕπνος τοῦ δούλου". ἐλέγομεν τοῦτο, ὅτι δοῦλόν ἐστιν τὸ σῶμα τῆς ψυχῆς. τὸ σῶμα αὐτὸ καθ' ἑαυτὸ ᾗ σῶμα οὐκ ἔχει φροντίδα, ἢ σὺν ἀναπαύσει ἔχει τὴν κοίμησιν τὴν κατάλληλον. ἡ δὲ ψυχὴ ὅταν περὶ κτῆσιν ἔχῃ, πολλὴν "ψευδώνυμον γνῶσιν" συνάγῃ, τὰ ἀργύρια ἐκεῖνα τὰ "ἀποδεδοκιμασμένα", ἀπόλλυσιν καὶ τὸν πλοῦτον καὶ τὸν ὕπνον, τὴν φυσικὴν ἀνάπαυσιν. ἑκάστου γὰρ ἡ κατὰ φύσιν ἀνάπαυσις "ὕπνος" αὐτοῦ λέγεται καὶ κοίμησις. ἰδοὺ λέγει γοῦν ὅτι· "ἰδοὺ ὁ μισθός", φησίν, ὁ ἀγνω̣μονηθεὶς "ἐργάτου", ἐὰν κοιμηθῇ ἐν τῇ οἰκίᾳ τοῦ κτήτορος, κατηγορεῖ αὐτοῦ. μὴ τὸ ἀργύριον καθεύδει· τὸ μεῖναι ἐν τῇ οἰκίᾳ οἴκοι "ὕπνον" αὐτοῦ εἴρηκεν. τὸ σῶμα οὖν ἔχει τὴν κατὰ φύσιν διανάπαυσιν, οὐ τὴν ἀκόλαστον λέγω, οὐ τὴν ἄπληστον ἐπιθυμίαν περὶ τροφάς, ἀλλὰ τὴν κατάλληλον ····· ·· ··· τοῦτο δὲ ἰστέον· τὰ ἠθικῶς λεγόμενα ἀγαθά ···· 154 ἐπεὶ πάλιν οὐδὲ φρονου῀̣σιν περὶ τῆς ψυχῆς ω῾̣ς ὑφεστηκυίας. τινὲς δὲ τὰς ἀλληγορίας, ὧν ἐστιν καὶ ὁ Ἀπολινάριος, ἀναζωγραφήσεις αὐτὰς νομίζουσιν εἶναι ε᾿̣π̣ι̣πολλὺ ἐκ τῶν αἰσθητῶς γινομένων. ἐὰν ἀκούσῃ, ὅτι "ἠγέρθη νε κρός", αὐτὸ τοῦτο τὴν ψυχὴν ἀποβαλών, ἡ ἀσεβοῦσα εἰς ἔσχατον θάνατον καταβέβηκεν. ὁ σωτὴρ οὖν ἐάν τινα τῆς ἁμαρτίας καὶ τῆς ἀσεβείας ἀποστή 3 σῃ, εἰργάσατο ἀνάστασιν. ὁ εἰδὼς τὴν ψυχήν–παράδοξον λέγω ἀντικειμέ νως φρονοῦντα ἄρτι–ὁ τὸ μέγεθος τῆς ψυχῆς ἐπιστάμενος καὶ τῆς σω τηρίας αὐτῆς, παρ' οὐδὲν τίθεται τὸ σῶμα καὶ τὸ εἰς ὄψιν ἀποκαταστα θῆναι ἄνθρωπον καὶ ἐξ χωλότητος εἰς τὸ ἀνεμποδίστως περιπατεῖν. δικαιω θεῖσα γὰρ ἡ θυγάτηρ τοῦ ἀρχισυναγώγου "οὐ τέθνηκεν". πάλιν οἱ δὲ κατὰ ψυχὴν ἀναστάντες εἰς ἀεὶ αὐτὴν ἔχουσιν. ἐκεῖνα μάταιά ἐστιν, ὡς πρός τινα λόγον, οὐχ ἁπλῶς μάταια, ἀλλα`̣ ὡς̣ πρὸς ὑπεροχὴν τῶν μειζό νων, ὥσπερ καὶ τὸ "ματαιότης τῶν ματαιοτήτων" ἀποδέδοται, ὅτι τὰ πρόσκαιρα τοῦ θεοῦ δημιουργήματα πολὺ κάλλος ἔχουσιν. αὐτῷ γοῦν τῷ

The Slavery of Wealth and the Sickness of Care§4

4In the body, one will see its harmonies, for nothing can be done except by God. However, regarding the invisible and the things above, it is vanity (Eccl 1:2). Therefore, the soul has not been subjected to it.

He says that in time, in a certain way, he is a slave, obedient and keeping his knowledge to himself—and he is rich, having gathered many observations—and the sleep of one who thinks himself a slave and a slave-servant is sweet, whether he perceives little or much. And if he has the practice, so that this slave may have the 'spirit' of 'slavery,' he is not yet a 'son.' He is subject to the fear of judgment and 'abstains' from evil—if it must be said that he abstains—from the 'fear of punishment.' This, then, is a slave moved by the fear of the law.

Another, thinking to be in many things, but having erred, has the care that does not permit him to sleep, a vain care. There is a sickness, which I saw under the sun (Eccl 2:18), a wealth guarded by the one for his own wickedness, and that wealth will be lost in evil distraction. He says such things: For what is the purpose of someone's wealth? It is evident that even there the master of wealth is the wealth itself. This, then, is the one who has a sweetness from someone, and he himself is the master of the wealth; just as he is able to use the wealth well, holding it and not serving it, that is, the mammon (Matt 6:24), in this way wealth can hold the possessor; and woe to him, when he becomes a lover of silver, when he becomes a slave to mammon. He says, therefore, that such is 'wealth guarded by it.' He did not say simply the wealth itself, but 'guarded by it.' This is the wealth of the possessor. Thus, how all painful things are endured for the sake of his acquisition.

And the terror of the sickness is this: neither he himself enjoys it, nor does any of his successors. Furthermore, is it not 'that wealth will be lost in evil distraction'? There is wealth being lost by suddenness or by being snatched away by wars or robbers having become strong and finding and taking it. This is not being taken in distraction. But when someone becomes a sailor or does other things for the sake of mobile wealth to gain much, often he is lost in the distraction. And we say to be distracted is to have thoughts about...

a deceptive snare

Greek · §4

σώματι κα̣ι`̣ τ̣α̣ῖς ἁρμονίαις αὐτοῦ ὄψει, ὅτι ἔργον ἐστὶν οὐδενὸς δυνα μένου ποιῆσ̣α̣ι̣ εἰ μὴ τοῦ θεοῦ. ὡς μέντοι πρὸς τὰ ἀόρατα καὶ τὰ ἄνω ματαιότ̣ης̣ ἐστ̣ι´̣ν̣. οὐ δ̣ε`̣ αὐτῇ οὖν ἡ ψυχὴ ὑπετάγη· οὐκ ἔστιν πρόσ καιρόν τι 155 λέγει ὅτι τρόπον τινὰ δοῦλός ἐστιν, ὑπήκοός ἐστιν καὶ ἰδ̣ιώτης τῇ γνώσει– πλουτεῖ δὲ ὁ πολλὰ θεωρήματα συνάξας–καὶ γλυκύς ἐστιν τούτου τοῦ δο κοῦντος εἶναι δούλου καὶ δουλοπρεποῦς ὁ ὕπνος, κἂν ὀλίγα νοήσῃ κἂν πολλά. καὶ ἐὰν ἔχῃ τὴν πρᾶξιν, ἵνα ᾖν οὗτος δοῦλος τῷ "δουλείας" ἔχειν "πνεῦ μα", οὔπω "υἱός" ἐστιν. ὑπόκειται τῷ φόβῳ τῆς κρίσεως καὶ "ἀπέχεται" τοῦ κακοῦ–εἴ γε ἀπέχε̣σθαι αὐτὸν εἰπεῖν δεῖ–"φόβῳ κολάσεως". οὗτος οὖν δοῦλός ἐστιν φόβῳ ἐπηρμένου νόμου. ἄλλος δὲ δοκῶν ἐν πολλοῖς εἶναι, ἐσφαλμένος δέ, ἔχει τὸν μὴ ἐπιτρέποντα αὐτὸν κοιμηθῆναι, τὴν μέριμναν τὴν ματαίαν. ἔστιν ἀρρωστία, ἣν εἶδον ὑπὸ τὸν ἥλιον, πλοῦτον φυλατ̣τόμενον τῷ παρ' αὐτοῦ εἰς κακίαν αὐτοῦ, καὶ ἀπολεῖται ὁ πλοῦτος ἐκεῖνος ἐν περισπασμῷ πονηρῷ. τὰ τοιαῦτα λέγ̣ει· πρὸς τί ἐστιν ὁ πλοῦτός τινος; ἔστιν δηλονότι κἀκεῖ ν̣ος τοῦ πλούτου κ̣ύριος. οὗτ̣ος οὖν ὁ παρά τινι γλυκασμὸς αὐτοῦ ἐστιν, καὶ αὐτὸς κύριός ἐστιν τοῦ πλούτου̣· ὥσπερ αὐτὸς δύναται χρήσασθαι κα λῶς τῷ πλούτῳ, κρατῶν αὐτοῦ καὶ μὴ δουλεύων αὐτῷ, τουτέστιν τῷ μαμωνᾷ, τοὕτω καὶ πλοῦτος δύναται κρ̣ατῆσ̣αι τοῦ ἔχοντος· καὶ οὐαὶ ἐκείνῳ· ἔστιν ὅταν φιλάργυρος γένηται, ὅταν δο̣ῦλος μαμωνᾶ. λέγει γοῦν, ὅτι ἐστὶν τοιοῦτος "πλοῦτος φυλατ̣τ̣όμενος τῷ παρ' αὐτοῦ". οὐχ ἁπλῶς αὐτο`̣ν̣ πλοῦτον εἴ ρηκεν, ἀλλὰ "φυλαττόμενον αὐτῷ". οὗτός ἐστιν ὁ πλοῦτος̣ τοῦ ἔχον̣ το̣ς. οὕτω καὶ ········ 156 ὡς πάντα τὰ ἐπίπονα ὑπὲρ κτήσεως αὐτοῦ ἀναδέχεσθαι. καὶ τό γε δεινὸν τῆς ἀρρωστίας ἔνιδε· οὐδὲ αὐτὸς αὐτοῦ ἀπολαύει οὐδέ τις τῶν̣ διαδόχων αὐτοῦ. ἐπερ· οὐχ "ὁ πλοῦτος ἐκεῖνος ἀπολεῖται ἐν περισπασμῷ πονηρῷ"; ἔστιν πλοῦτο̣ς ἀπολλύμενος ἄφνω ἢ ἁρπαγῆς γενομένης ὑπὸ πολε̣μί ων ἢ λῃστῶν ἰσχυσάντων λαθεῖν καὶ λαβεῖν αὐτόν. οὐκ ἔστιν ο̣ὗτος λαμβανόμενος ἐν περισπασμῷ. ὅταν δέ τις κινητὸν πλοῦτον ἕνεκα κερδῶν πολλῶν ναυκληρῇ ἢ τὰ ἄλλα ποίῃ, πολλάκις ἀπόλλυται ἐν τῷ περισπασμῷ. λέγομεν δὲ τὸ περισπᾶσθαι τὸ ἔχειν περὶ ἐκεῖνα̣. ἔστιν ὅτε εἴχομεν ἐν χερσίν· "περισπασμὸν πονηρὸν ἔδωκεν ὁ θεὸς τοῖς υἱοῖς τοῦ ἀνθρώ που". ἀγοράζει πολλάκις παῖδας καὶ ἀποθνῄσκουσιν, πλοῖα ποιεῖ καὶ ναυαγοῦσιν, σπείρει καὶ ἀπόλλυσιν καὶ τὸ σπέρμα. ἐν περισπασμῷ οὖν ἀπολεῖται, οὐκ ἐν ἀσωτίᾳ, οὐκ ἐν ἀργίᾳ χειρῶν. καὶ ἐγέννησεν υἱόν, καὶ οὐκ ἔστιν ἐν χειρὶ αὐ τοῦ οὐδέν. καθὼς ἐξῆλθεν ἀπὸ γαςτρὸς μητρὸς αὐτοῦ γυμνός, ἐπιστρέψει τοῦ πορευθῆναι ὡς ἥκει. προφασίζονται οἱ ἄνθρωποι, ὅτε πλοῦτον συνάγουσιν, τέκνα. καὶ ἀδι κοῦσιν γοῦν ἐνίοτε καὶ ἁρπάζουσιν καὶ τὰ ἄλλα ποιοῦσιν καὶ λέγου σιν, ὅτι "τῶν παιδίων ἕνεκα τοῦτο ποιῶ". ὥσπερ δὲ τ̣α`̣ ἄλλα ἡδέα πολλ̣α´̣κ̣ις ····· ····· ········ ····· ····· ···α̣υ̣σ̣α̣····· πολλὰ παιδ̣ία ····· ····· ····· ····· ····· 157 εἰς οὐρα̣νὸν ὡ´̣στε ἐπὶ γῆς περιπατοῦντα ἔχειν τὸ πολίτευμα ἐν οὐρανῷ. εἶ δον οὖν σπ̣ο̣υ̣δάζοντα περὶ πλοῦτον, καὶ οὐδὲν ὤνησεν αὐτὸν ὁ πλοῦτος. οὐδὲ γὰρ α᾿̣πέλαυ̣σεν αὐτοῦ οὐδὲ ὃν ἔσχεν υἱὸν ἐνκρατὴς τούτου γέγον̣εν, ἀλλὰ πάντῃ πένης ἐστὶν καὶ οἷός ἐστιν γεννηθείς. ἐγεννήθη δὲ οὐ μετὰ χρη μάτων, οὐ μετὰ ἀμφίων. ἐπερ· "ἐν χειρὶ τοῦ υἱοῦ"; ἀντὶ τοῦ "ἐν τῇ ἐξουσίᾳ τοῦ υἱοῦ οὐδέν ἐστιν". εἰώθαμεν γοῦν λέγειν, ὅτι ὑπὸ χεῖρα ἔχει τὸν πλοῦτον. ὅταν οὖν ᾖ η῾̣μέρα τοῦ θανατοῦ, πάλιν ἐπιστρέ φει οὐ μετὰ ἀξιώματος, οὐ 4 μετὰ ἀρχῆς, μηδὲν αἴρων τῶν ἐκ τοῦ βίου· μόνα τις ἀγαθὰ τὰ τῆς̣ ψυχῆς ἆραι δύναται. περὶ δὲ τῶν αἰσθητῶν καὶ ἀνθρωπίνων λέγεται· "μὴ φοβοῦ, ὅταν πλουτή σῃ ἄνθρωπος καὶ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ, ὅτι οὐκ ἐν τῷ ἀ ποθνῄσκειν αὐτὸν λήμψεται τὰ πάντα". ὧδε ἡ πρόφα̣σις ἡ λέγουσα "οὐ λήμ ψεται τὰ πάντα" οὐκ ἔστιν μερικὴ ἀπόφασις, ἀλλὰ καθόλου ἀντὶ τοῦ "οὐ δέν". ἐὰν δὲ θελήσῃς καὶ κυριο̣λεκτῆσαι καὶ στερητικὴν μερικὴν αὐτὴν λαβεῖν, τοῦτο λέγει, ὁ´̣τι ἔστιν, ἃ λαμβάνει τις· ἐὰν εὐεργητήσῃ χρήματα ἔχων, ἐὰν δόξαν ἔχων καὶ ἀξίωμα ὀρέξῃ ἀδυνάτοις πει̣ρ̣αθῇ βοηθεῖν, ἀπὸ τῶν σπουδασμάτων, αἴρει μεθ' ἑα̣υ̣του῀̣ τ̣α̣υ῀̣τ̣α̣, τὴν εὐποιίαν ····· ····· ····ε̣····· ο̣υ᾿̣δ̣ε´̣ν̣α̣ τ̣ο´̣τ̣ε̣ δ̣ε̣··ε···ι····· ····· ····· 158 οἷος ἐγεννήθη μέχ̣ρι θανάτου. εἰ οὖν "περισσείᾳ αὐτοῦ ε̣ι᾿̣ς ἄνεμον μο̣χθεῖ", οὐ μένει, ἃ συνάγε̣ι. καί γε

The Rich Fool and the Nature of His Loss§5

5in grief and anger

Here, he has wealth in opposition to what his father had—the one who gathered wealth through toil—and his mother, who bequeathed him a possession. He will turn back to go as he has come, and he will take nothing of his toil. The fact of the history is clear: he takes nothing of what he labored for. He lets them go and did not know at the time, even if they come upon his enemies. 'He stores up,' he says, 'and does not know for whom he gathers them' (Luke 12:20). And the matter of the upward leading has been said already, that he does not take away anything of what his father and his mother, according to wickedness, make wealthy. Therefore, a praiseworthy mother may also be taken; here she has come to godliness, so that she may possess... text illegible...to enjoy... and indeed this is an evil sickness; for just as it came to be, so it will depart. — Thus it is necessary to take meaning: if the entering into a place signifies a local entrance, so also the exiting. For I do not say that the one who entered this city left wickedness behind, but rather he entered here from another land or city. And what is his abundance, for which he toils toward the wind? His toil becomes wind, that is, his wealth is being overturned by nature; it is not becoming his own, not being held, so as even to be sent to a son. And indeed all his days are in darkness and in mourning. Darkness here means ignorance and the lack of clarity of things. And he mourns, missing those things which he hoped for, from which he thinks he has a pleasant life. And something stands before him. For mourning is raised up over death. In a certain way, therefore, he has died while living, 'and all his days are in darkness and he mourns' (Luke 12:21). And 'she who squanders,' he says, 'though living, has died' (1 Tim 5:6). If she has died, she is not worthy of being mourned; no mourning need be raised over her. For she lives only an empty life, but has died, having cast away the saving life, the blessed life — as though she had never squandered it, living after a merely human fashion.

Greek · §5

πᾶσαι αἱ ἡμέραι αὐτοῦ ἐν σκότει καὶ ἐν πέν θει καὶ θυμῷ πολλῷ καὶ ἀρρωστίᾳ καὶ χόλῳ. δύναται περὶ τοῦ υἱοῦ ταῦτα λέγεσθαι ἢ καὶ περὶ ἀμφοτέρων. ἐπερ· "καὶ ἐγέννησεν τὸν υἱόν, καὶ οὐκ ἔστιν ἐν χειρὶ αὐτοῦ οὐδέν. καθ̣ὼς ἐξῆλθεν ἀπὸ γαστρο`̣ς μητρὸς αὐτοῦ γυμνός, ἐπιστρέψει τοῦ πορευθῆναι ὡς ἥκει". πολλοὶ κεκτημένοι τὰ τῆς "ψευδωνύμου γνώσεως" ἢ τῆς Ἑλληνικῆς φιλοσο φίας οὐκ ἔσχον τοὺς υἱοὺς τούτων ἐραστάς, ἀλλὰ οἱ υἱοὶ αὐτῶν συναπέρχονται αὐτοῖς, οὕτω μηδὲν κεκτημένοι. πολλοὶ γοῦν ἰδιῶται σοφῶν γεγόνασιν υἱοί. οὗτος οὖν ὁ υἱὸς ὡς ἦλθεν οὕτω ἀπέρχεται. ἄνευ παιδεύσεως τοιαύτης ἦλθεν, καὶ χωρὶς αὐτῆς ἀπέρχεται. δυνατὸν δὲ καὶ τοῦτο, ὅτι γεννᾷ τις αὐτὸν οὕ τω νομιζόμενος σοφός, γεννᾷ τινα κατὰ κακίαν, κατὰ ἀκολασίαν, τὰ ἄλλα ε̣ἴ δη τῆς κακίας, καὶ ἐξέρχεται γυμνὸς ἀφ' ὧν ὁ πατὴρ ἐσπούδασεν. ἐσπου´̣ δα̣σεν δὲ ὁ πατὴρ οὐ πάντως πε̣ρ̣ι`̣ τ̣ὰ ε̣ἰ´̣δη τῆς κακίας, ἀλλὰ περὶ τὴν δ̣ο´̣ξαν καὶ "ψευδώνυμον γνῶσιν". δοκεῖ δὲ ἐκεῖνός πως, κἂν αιρει τῇ ··ει··λ̣ε̣····· ··τα ὅπως ποτὲ ἐνταῦθα μ̣ε´̣ν̣ῃ ταῦτα. ἐπερ· τοῦ πατρός; οὐ ψεκτῶς κεκλημένον, α᾿̣λ̣λ̣α`̣ γ̣ο̣ῦν ἀντὶ τ̣οῦ ἐπαινετοῦ λ̣έγ̣ε̣ι̣ ····· ················· ·σπουδ̣α´̣σ̣ει·ε̣······· ····· ····· ····· ····· ···· 159 λέγω δέ, ὅτι ἡ σοφία μήτηρ ἐστὶν τοῦ σοφοῦ. "ἐδικαιώθη γὰρ ἡ σοφία̣ ἀπὸ τῶν τέκνων αὐτῆς". τέκνα δὲ σοφίας οἱ σοφοί. "καὶ ὁδηγήσει σε ἡ μήτηρ σου", ἡ σοφία. καὶ πάλιν αἱ ἕξεις καὶ αἱ χειρίσται καὶ αἱ κρείττους λέ γοντα̣ι μητέρες τῶν πεποιωμένων κατ' αὐτάς. οὕτω γοῦν καὶ "υἱὸς ἀπωλεί ας" τις λέγεται καὶ "υἱὸς ἐχιδνῶν" καὶ "θανάτου", καὶ "υἱὸς φωτὸς" καὶ ἄλλος "υἱὸς εἰρήνης". ἐνταῦθα μητέρα τὴν ψεκτὴν λαμβάνομεν, ἐπεὶ οὐκ ἔστιν πρόσωπον σπουδαῖον τὸ περὶ οὗ ὁ λόγος. κατὰ τὴν ἀναγωγὴν ψεκτὴν ἔχει μητέρα· καθ̣ὼς ἀπετέλεσεν οὖν ἡ μήτηρ αὐ τοῦ, ἡ κακία, οὕτως εἰσέρχεται οὐδὲν ὧδε̣ κε κεκτημένος ἐναντία οἷς πάρ εσχεν ὁ πατὴρ αὐτοῦ ὁ συναγαγῶν πλοῦτον μοχθηρὸν καὶ ἡ μήτηρ αὐτοῦ, ἡ τε κοῦσα αὐτὸν ἕξις. ἐπιστρέψει τοῦ πορευθῆναι ὡς ἥκει, καὶ οὐδὲν λήμψεται ἐν μοχθῷ αὐτοῦ. τὸ τῆς ἱστορίας φανερόν· οὐδὲν λαμβάνει ὧν ἐμόχθησεν. ἀφίησιν αὐτὰ καὶ οὐκ οἶδεν ἐνίοτε, εἰ καὶ ἐπ̣' ἐχθροὺς αὐτοῦ ἔρχεται. "θησαυρίζει", φησίν, "καὶ οὐ γιγνώσκει, τίνι συνάγει αὐτά". τὸ δ̣ὲ τῆς ἀναγωγῆς ἐλέχθη ἤδη, ὅτι οὐδὲν ὧν πλουτεῖ ὁ κατὰ κακίαν πα τὴρ αὐτοῦ καὶ ἡ μήτηρ αὐτοῦ ἀποφέρει. λοιπὸν δύναται καὶ ἐπαινετὴ μήτηρ λ̣η̣μφ̣θῆναι· ὧδε προσελήλυθεν τῇ θεοσεβείᾳ, ἱ´̣ν̣α κτήσηται ········· ····· ·π̣··κ̣·· μ̣η`̣ σ̣·····ς ἀπολα̣υ´̣ε̣ι̣ν̣ τ̣ο̣ ····· ·ον καὶ ·· 160ν καί γε τοῦτο πονηρὰ ἀρρωστία· ὥσπερ γὰρ παρεγένε το, οὕτω καὶ ἀπελεύσεται. –– οὕτω δεῖ λαμβάνειν· ἐὰν τὸ εἰσελθεῖν εἰς τόπον τοπικὴν εἴσοδον σημαίνει, καὶ τὸ ἐξελθεῖν. οὐ γὰρ λέγω, ὅτι ὁ εἰσελθὼν εἰς τὴν πόλιν ταύτην ἐξῆλθεν ἀπὸ κακίας, ἀλλὰ ἀπὸ ἄλλης χώρας ἢ πόλεως εἰσ̣ῆλθεν ὧδε. καὶ τίς ἡ περισσεία αὐτοῦ, ᾗ μοχθεῖ εἰς ἄνεμον. ὁ μόχθος αὐτοῦ εἰς ἄνεμον γίνεται, τουτέστιν διὰ φύσημον ἀνατρεπόμενός ἐστιν ὁ πλοῦτος αὐτοῦ· οὐ γινόμενος αὐτοῦ ἐνκρατής, οὐ κατέχων, ὥστε καὶ εἰς υἱὸν παραπέμψαι. καί γε πᾶσαι αἱ ἡμέραι αὐτοῦ ἐν σκότει καὶ ἐν πέν θει. σκότος ὧδε τὴν ἄγνοιαν λέγει καὶ τὴν ἀσάφειαν τῶν πραγμάτων. πενθεῖ δὲ ἀποτυγχάνων ὧν ποθεῖ, ἐξ ὧν νομίζει καὶ ἱλαρὰν ζωὴν ἔχειν. καὶ υ῾̣φίσταταί τινα. πένθος γὰρ ἐπὶ θανάτῳ ἐγείρεται. τρόπον τινὰ οὖν καὶ ζ̣ῶν̣ 5 τέθνηκεν, "καὶ αἱ ἡμέραι αὐτοῦ πᾶσαι ἐν σκότει καὶ πένθει" εἰσίν. "ἡ δὲ σπαταλῶ σα", φησίν, "ζῶσα τέθνηκεν". εἰ τέθνηκεν, οὐκ ἔστιν ἀξία τοῦ πενθεῖσθαι, οὐ πένθος ἐπ' αὐτὴν ε᾿̣γ̣είρειν δεῖ. ζῇ μὲν γὰρ τὸ κενὸν ζῆν, τέθνηκεν δὲ ἀπο βαλοῦσα τὸ σωτήριον ζῆν, τὴν μακαρίαν̣ ζ̣ωήν, ὡσεὶ μὴ ἐσπατάλα ζῶσα κατ̣ὰ τ̣ὴν ἀνθρωπίνην

The distinction between temporal and spiritual longevity§6

6Her life. Even this... lacuna...and drinking. From which he labored, etc., is. Regarding the ascent: 'Behold, I saw what is good, and it is beautiful'.' This good is useful and at the same time praiseworthy; for it was calling itself both good and beautiful. It is indeed praiseworthy to be called beautiful, but the useful and choice thing is good. If anyone eats the bread of life from the fruit of the 'tree of life' (Gen 2:9) and the flesh of Jesus, he shows good and beautiful to his soul, but I say to the one receiving it, it is good. And the striving to have good is itself good. For not everyone who is benefited is praised by men. Indeed, many of the flesh-lovers neither praise nor accept being medically cut or burned. It is good, but it does not become beautiful to the one receiving benefit from these things. For not everything good is beautiful or excellent. It is said, 'to the...' lacuna...they say it is beautiful, but it is not indeed good. For it is not possible to improve it.

Regarding the ascent: 'In his labor, by which he labors under the sun' (Eccl 1:3). He labors, toiling and wearying himself for the sake of the acquisition of virtue and divine knowledge. And because of sinning, some wise men are sometimes lost... lacuna...simply and nothing... lacuna...him. If, therefore, he eats and drinks such a thing, he labors. And according to the same ascent, it happens through the deficiency of food and drink—if, indeed, his soul thus eats and thirsts for goodness. For those who handle virtue well and wish to be called wise, they eat and drink not for the sake of the beautiful, but because they wish to be considered such; they read and attend to the readings, but they do not show good to their souls. For they do not handle it because it is good, but because it brings them praise; it is not good if they do not possess virtue as it ought to be possessed. They eat and drink to be distracted. They consume a number of the days of his life, which God gave to him, because it is part of Him. This he says regarding the explicit text: 'The time of men's life has been measured out by providence' (Job 14:5); and some live many years...

Regarding 'the few': for it is blessed the one who has possessed wealth—to those I speak—to enjoy it in the greatest number of years in which he lives in this life; that is, it is chance for him to be able to 'eat and drink' Ps 104:5, to enjoy the 'number of the days of his life'. It was not for himself long-lasting or short-lasting, but it is judged by God how many years are allotted to each. This therefore is 'part of it', to enjoy the pleasant things through life, for which one toils and labors.

According to history, this is so. According to anagogical sense, this says, that if someone labors for the acquisition of truly good things and possesses them remaining through all the life of himself, it will be for his good. For he will be transferred from virtue to another place, to another region. When in the Scripture there is laid down a life praised or reproached with long duration, we do not take these things according to this immediate time measured by the sun, but rather 'the righteous', he says, 'will make much in wealth many years'. And again: 'the years of the ungodly will be shortened'. This does not appear according to history.

Thus indeed we take them: if 'the righteous' are rich, 'making much in wealth many years', this wealth of theirs is light. And the light measures out to them 'years'—years not these measured from the sensible sun, but by the 'sun of righteousness'. Thus indeed he says regarding 'the one honoring the father and the mother' Ex 20:12 to fare well, because he is 'long-lived' or many-dayed. And this is not found undivided according to history. Many indeed, honoring parents, departed life prematurely.

The 'righteous' who happen according to the Gospel to be 'making much in wealth many years', while the years of the ungodly, even if they have a long-duration life here, 'are shortened'. I say: someone has wealth in false meanings; light will not remain to him after these things; therefore the years of the one thus illuminated were shortened; for until the present life he enjoys the seeming illumination; but the 'righteous' have the illumination even after these things. For 'the righteous will shine like the sun' Matt 13:43. He calls the 'sun' the 'sun of righteousness'. And indeed every man, to whom God gave wealth and existing and...

Greek · §6

ζωη`̣ν αὐτῆς̣. ε̣ι᾿̣ καὶ ταύτην̣ ····· ············· ····· ······ 161 καὶ πίνοντος. ἐξ ὧν ἐμόχθησεν, κ··ο·η ἐστιν. 161 ἐπερ· τὴν ἀναγωγήν· "ἰδοὺ εἶδον ἐγ̣ω`̣ ἀγαθόν, ἔστιν καλόν". τοῦτ̣ο τὸ ἀγαθὸν ὠφέλιμον ἅμα καὶ ἐπαινετὸν ὄν· ἅμα γὰρ καὶ ἀγαθὸν καὶ καλὸν αὐτὸ ἐ´̣λεγεν. ἔστιν δε`̣ το`̣ μὲν ἐπαινετὸν καλόν, τὸ δὲ ὠφελητι κὸν καὶ αἱρετ̣ὸν ἀγαθόν. ἐα´̣ν τ̣ις φάγῃ τὸν ἄρτον τ̣η῀̣ς̣ ζ̣ωῆς τοῦ καρποῦ τοῦ "ξύλου τῆς̣ ζω̣ῆς" καὶ τὰς σάρκας Ἰησοῦ, δείκνυσιν τῇ ψυχῇ αὐτοῦ ἀγαθὸν καὶ καλ̣όν, λ̣ε´̣γ̣ω δὲ μετερχομένῳ ἀγαθόν. αὐτὸ δὲ τὸ σπουδαζό μενον ἐ´̣χ̣ε̣ι̣ν̣ ἀγαθόν ἐστιν. μὴ γὰρ πᾶς ὁ ω᾿̣φ̣ε̣λούμενος ἐπαινεῖται παρὰ τῶν ἀνθρώπων. π̣ο̣λλ̣οὶ γοῦν τῶν φιλοσάρ̣κων οὐκ ἐπαινοῦσ̣ιν οὐδὲ ἀποδέχον̣ ται τὸ τέμνεσθαι ἰατρικῶς καὶ καίεσθαι. ἀγαθόν ἐστιν, ου᾿̣ καλόν τῷ ὑφισταμένῳ ὠφελείας ἐκ τούτων φέρειν γίνεται. μὴ γὰρ πα῀̣ν ἀγαθὸν κα λὸν καὶ αἱρετ̣όν ἐστιν. λέγεται ε̣ι᾿̣ς̣ τ̣ὸ δ̣····· ·ν καλὸν λέγουσιν·· ····· ····· ····ι̣·· τ̣ο`̣ ἐπ̣αινεῖσ̣θ̣αι, οὐ μὴν ἀγ̣αθ̣όν ἐστιν. οὐ γὰρ οἷόν τε βελτιοῦν. ἐπερ· ἡ ἀναγωγή· "ἐν μόχθῳ αυ᾿̣τοῦ, ᾧ μοχ̣θεῖ υ῾̣π̣ὸ τὸν ἥλιον". μοχθεῖ πονῶν καὶ κάμνων ὑπὲρ κτήσεως ἀρ̣ετῆς κ̣αὶ ε᾿̣π̣ι̣σ̣τη´̣μης θεί ας. καὶ διὰ τὸ ἁμαρτ̣α´̣νειν̣ ἀπολείπεταί τίς̣ ποτε σο̣φ̣ι´̣α̣ς̣ ··τι τῷ ····· ····· ·········· ἁπλῶς καὶ οὐδὲν ···οντος̣ ····· θ··εται αὐτόν. ε᾿̣ὰν οὖν τοιοῦτόν τι ἐσθίῃ καὶ π̣ι´̣νῃ, μοχθεῖ. καὶ κ̣α̣τ̣ὰ τη`̣ν̣ ἀναγωγὴν τὸ αὐτὸ γίνε̣ται δ̣ι̣α`̣ τὸ ἐνδεῆ τροφη῀̣ς̣ ε̣ἰ῀̣ν̣α̣ι̣ καὶ π̣οτοῦ–ε᾿̣ὰν̣ γοῦν οὕτω φά γῃ καὶ διψῇ ἡ ψυχὴ αὐτοῦ ἀγαθοσύνην. ὅσοι γὰρ εὖ μεταχειρίζονται ἀρε τὴν καὶ θέλουσ̣ιν δῆθεν εἶναι φρόνιμοι οὐ δι' αὐτ̣ὸ τὸ καλόν, ἀλλ' ἕνεκα τοῦ νομίζεσθαι εἶναί τ̣ι̣, ἐσθίουσιν μὲν καὶ πίνουσιν, ἀναγιγνώσκουσιν καὶ ἐπιστάνουσιν τοῖς ἀναγνώςμασιν, οὐ δεικνύουσιν δὲ τῇ ψυχῇ αὐτῶν ἀγαθόν. οὐ γάρ, ὅτι ἀγαθόν ἐστιν, μεταχειρίζονται αὐτό, ἀλλ' ὅτι φέρει αὐτοῖς ἔπαινον· οὐκ ἀγαθόν, ἐὰν μὴ οὕτως ἔχωσιν τὴν ἀρετήν, ὡς δεῖ αὐτὴν ἔχειν. ἐσθίουσιν μὲν καὶ πίνουσιν τοῦ περισπᾶσθαι. ἀριθμὸν ἡμερῶν ζωῆς αὐτοῦ, ὧν ἔδ̣ωκεν αὐτῷ ὁ θεός, ὅτι αὐτὸ μερὶς αὐτοῦ. 162 τοῦτο λέγει πρὸς τὸ ῥητόν· ἐκ π̣ρ̣ο̣νοίας ἐπεμετρήθη, ὁ χρόνος τοῖς ἀνθρώ ποις τῆς ζωῆς· καὶ οἱ μὲν̣ πολλὰ ἔτη ζῶσιν, οἱ δὲ ὀλίγα. μακάριον γάρ ἐστιν τὸν ε᾿̣σχηκότα πλοῦτον–πρὸς ἐκείνους λέγω–ἀπολαῦσαι αὐτοῦ ἐν̣ τοῖς πλ̣είστοις ἔτεσιν̣, οἷς ζῇ ἐν τῷ βίῳ τούτῳ· τουτέστιν ἡδὺ αὐτῷ ἐστιν τυχόντα ἐξ ὧν δυ´̣ναται "φαγεῖν καὶ πιεῖν", ἀπολαύειν αὐτοῦ τὸν "ἀριθ μ̣ὸν τῶν ἡμερῶν τῆς ζωῆς αὐτοῦ". οὐχ ἑαυτῷ πολυετὴς ἢ ὀλιγοέτης ἦν, κρί σει θεοῦ ἐπεμετρήθη ἑκάστῳ ἔτη̣ τοσάδε. τοῦτο οὖν "μερὶς αὐτου῀̣" ἐστιν τὸ διὰ βίου ἀπολαύε̣ι̣ν τ̣ῶν ἡδέων, περὶ ὧν πονε̣ῖ καὶ κάμνει. ἐπὶ τῆς ἱστορίας τοῦτο. ἐὰν κατὰ ἀναγωγήν, τοῦτο λέγει, ὅτι ἐὰν πο̣ν̣ήσῃ τις ὑπὲρ κτήσεως τῶν α᾿̣ληθῶς̣ ἀγαθῶν καὶ ἔχῃ αὐτὰ παραμένο̣ντα πάντα τὸν τῆς ζωῆς ἑαυτου῀̣ βί ον, πρὸς καλοῦ αὐτῷ ἔσται. με̣τ̣ατεθήσεται γὰρ ἀπὸ ἀρετῆς ε̣ι᾿̣ς̣ ἕτερον τ̣όπον̣, ε̣ι᾿̣ς̣ ἕτερον χωρίο̣ν. ὅτε̣ ε᾿̣ν̣ τ̣ῇ γραφῇ κεῖται πολυχρονιωτέροις̣ ἐπα̣ι̣νουμένη ἢ ψεγομένη̣ ζ̣ωὴ κεῖται ὀλιγοχρονι̣ω̣τέροις, οὐ κατὰ τὸν χρόνον τοῦτον τὸν πρόχειρον τὸν μετρούμενον ὑπὸ η῾̣λι´̣ου̣ λαμβάνωμεν̣ τ̣α̣ῦτα, ἀλλα`̣ "δίκαιοι", φη̣σίν, "ποιήσουσιν ἐν̣ πλούτῳ ἔτη πολλά". καὶ ἔτ̣ι̣· "ἔτη ἀσεβω῀̣ν ὀλιγωθή σ̣ε̣ται". οὐ φαίνεται τ̣οῦτο κατὰ τη`̣ν̣ ἱστορίαν. οὕτω γοῦν λαμβάνομεν αὐτά· εἰ "δίκαιοι" πλουτοῦσιν "ἐν πλούτῳ ἔτη πολλά", ὁ πλοῦτος αὐτῶν οὗτος φωτισμός ἐστιν. ὁ δὲ φωτισμὸς ἐπ̣ι̣μετρεῖ αὐτοῖς "ἔτη", ἔτη οὐ ταῦτα τὰ ἐξ ἡλίου τοῦ αἰσθητοῦ μετρούμενα̣, ἀλλὰ ὑπὸ τοῦ "ἡλίου τῆς δικαιοσύνης". οὕτω γοῦν τὸν "τιμήσαντ̣α τὸν πατέ ρα καὶ τὴν μητέρα" λέγει εὖ ἔχειν ὅτι ὅτι "μακροχρόνιος" ἢ και`̣ π̣ολυ ήμερός ἐστιν. κ̣αὶ οὐκ εὑρίσκεται τοῦτο ἀδιάπτωτον ἐπὶ τῆς ἱστ̣ορίας. πολλοὶ γοῦν τιμ̣ῶντες γονέας ὠκύμοροι ἐξῆλθ̣ο̣ν ἐκ τ̣οῦ βίου. οἱ κατὰ τὸ εὐαγγέλιον "δίκαιοι" τυγχάνοντες 6 "ἐν πλούτῳ π̣οι̣ο̣υ῀̣σιν ἔτη πολλά", τῶν 163 δὲ ἀσεβῶν τὰ "ἔτη", κἂν πολυχρόνιον ζωὴν ἐ´̣χωσιν ἐνταῦθα, "ὀλιγοῦται". λέγω· ἔχει τις πλοῦτον ἐν ψε̣υδέσιν νοήμασιν· οὐ παραμενεῖ αὐτῷ φωτί ζο̣ν̣τα̣ μετὰ ταῦτα· ὠλιγώθη ἄρα τὰ ἔτη τοῦ οὕτω φωτιζομένου· μέχρι γὰρ τῆς παρούσης ζωῆς ἀπολαύει τοῦ δοκοῦντος φωτισμοῦ· οἱ δὲ "δίκαιοι" καὶ μετὰ τ̣αῦτα ἔχουσιν τὸν φωτισμόν. "ἐκλάμψουσιν" γὰρ "οἱ δίκαιοι ὡς ὁ ἥλιος". "ἥλιον" τὸν "τῆς δικαιοσύνης" λέγει. καί γε πᾶς ἄνθρωπο̣ς̣, ᾧ ἔδωκεν αὐτῷ ὁ θεὸς πλοῦ τον καὶ ὑπάρχοντα καὶ

Proportional Distribution of Spiritual Gifts§7

7The power to eat from it, to take a part of it, and to be glad in its labor—this is a gift of God. Wealth was given to a man so that he might eat and be glad from it, and therefore this gift was from God.

Often one uses the gift and enjoys what is in it, but sometimes one fails to do so, either because he himself, through excessive stinginess, takes nothing to be glad, or because he is hindered by sickness or some other circumstance. This stated thing is this: if anyone receives money so that he may be useful, and this is to be a gift of God. And He gives according to the needs of those asking.

Furthermore, what is 'in labor'? We have said 'from labor.' Furthermore, if it was a gift of God? I was saying what even the apostle says: 'that I often intended to come to you' (1 Cor 4:15). For what reason then? 'That I might impart to you a spiritual gift' (1 Cor 12:9). And I was saying that not all things given by God are spiritual gifts. Whenever anyone receives a 'word of wisdom,' a 'word of knowledge,' and some other virtue, he has received a spiritual grace; but not if someone receives wealth or health or something of that kind; he has received a gift of God and a grace, but not a spiritual one.

The Lord 'causes death and makes alive' (1 Sam 2:6). If He 'makes alive,' meaning grain, wine, this very life, He has provided, but not a spiritual gift. The Lord 'appoints kings and removes them' (Dan 2:21). The authorities given to the rulers are certainly not 'spiritual gifts.' And the grace here, which is the gift, is not spiritual, being sensible and human.

Furthermore, 'and indeed every man to whom God gave' (Acts 20:35). I still have the end of the statement. If he has much money, if he has myriads of grain and much wine, he is not able to eat or drink everything, but he has a gift; which he is able to receive, the sufficient food, even until being satisfied, and that similarly, 'this is a gift of God.' If, therefore, anyone eats or drinks beyond what is necessary, he does not have these things as a gift of God, but as gifts of pleasure.

And toward the ascent, thus: God gives wisdom and the 'wealth' in wisdom. And the 'existing things,' the contemplations of wisdom, so that the man might eat and drink from which he received, the bread of wisdom.

so that its 'water' might be the 'wine' which he turned into a basin. And 'this' indeed is the 'house of God'. If one receives the spiritual thing as it ought, this gift is moreover a 'part of it'. You know that the parts are primarily given according to a proportion. Not everyone who possesses this, which I have said, a possession, and the 'existing things' interpreted allegorically and the 'wealth', holds it in the same way, but to each according to his ability it is distributed.

If, for example, a trainer provides food to athletes and to those around the contest—for he also has others like bodyguards—he gives to each according to a proportion: to one athlete seven pounds of meat—and this is his portion—to another four; and to the one not competing, he gives two. Thus, a portion is given to each according to his power and his capacity. In this way also the parable of the talents in the Gospel occurred. He gave to each of his slaves his own silver, 'to each according to his own ability, to the one five, to the other two, and to the other one' (Matthew 25:15).

Since a more human expression is sometimes used, you know that there are things called sensible comforts for prayers, not only for eating, but also for removing sorrows; and these, therefore, are the spiritual nourishments. And someone receives in order to be glad, and receives a 'portion' so that it may remain with him. He is not only gladdened and fed and drinks from a brief encounter, but also continuously. For he continues drinking from the spring and the water which Jesus gives, and it remains with him. For he has within himself a spring having become a source for eternal life.

And again: 'Open your eyes and be filled with bread' (Isaiah 55:1). The one who opens the eyes of the 'inner man' 'shall be filled with bread'. And the loaves, therefore, thus remain like 'the spring which changes into eternal life'. And this has become useful by way of history, when the widow in Sarepta of Sidon, having only a few drachmae, fed Elijah and she herself had nothing, until prosperity came from the rain (1 Kings 17:14). For he will not remember many of the days of his life, because God distracts him with the joy of his heart. It was necessary in the day of his life to remember many things after these, those who are diligent in these things.

Greek · §7

ἐξουσίαν ἐν αὐτῷ τοῦ φα γεῖν ἀπ' αὐτοῦ καὶ λαβεῖν το`̣ μέρος αὐτοῦ καὶ τοῦ εὐφρανθῆναι ἐν μόχθ̣ῳ αὐτοῦ–τοῦτο δόμα θεου῀̣ ἐστιν. ἀνθρώπῳ ἐδόθη πλοῦτος, ἵνα φάγ̣ῃ καὶ εὐφρανθῇ ἐξ αὐτοῦ, καὶ του῀̣το τὸ δό μα ἐκ̣ θ̣εοῦ ἔσχεν. καὶ πολλάκις χρᾶται τῷ δ̣ο´̣ματι καὶ ἀπολαύει τῶν ἐνόν των, ἐνίοτε δὲ ἀποτυγχάν̣ε̣ι̣ τ̣ούτων, πῇ μὲν αὐτὸς διὰ πολ̣λὴν φειδωλίαν μηδὲν πρὸς τὸ ευ᾿̣φραν̣θ̣ῆν̣α̣ι̣ ἀναλίσκων, πῇ δὲ υ῾̣πὸ ν̣όσου κωλυόμενος ἢ ὑπὸ ἄλ̣λη̣ς τινὸς περιστάσεως. τὸ ῥητὸν του῀̣τό ἐστιν· εἰ ἐ´̣λαβέν τις χρήματα, ἵνα ω᾿̣φελῇ, καὶ τοῦτο ἔδο ξεν εἶναι δόμα θεοῦ. δίδωσιν δὲ ··πρὸς τὰς π̣··αι····ς̣ τῶν αἰτουμένων. ἐπερ· τί ἐστ̣ι̣ν τὸ "ἐν μόχθῳ"; –ἐ´̣καμε̣ν ἐκ̣ μόχθο̣υ. ἐπερ· εἰ δόμα θεοῦ ἠ῀̣ν; ἔλεγον ὃ κ̣αὶ ὁ ἀπόσ̣τολος λέγει· "ὅτι πρ̣ο̣ε̣θέμην πολλάκις ἐλθεῖν πρὸς̣ ὑμᾶς". δ̣ιὰ τί οὖν; "ἵνα̣ τι μεταδῶ ὑμῖν̣ χάρισμα πνευματικόν". καὶ ἔλεγον ὅτι οὐ πάντ̣α τ̣α`̣ δ̣ιδόμενα πνευματικὰ ὑπὸ θεοῦ χαρίσματά εἰσιν. ὅτ̣α̣ν̣ τις λαμβάνῃ "λόγον σοφίας", "λόγον γ̣νώσεως" καὶ ἄλλην τινὰ ἀρετήν, πνευματικὴν χάριν ἔλαβεν· οὐ μέντοι, ἐὰν πλοῦτόν τις ἢ ὑγίειαν ἤ τι τῶν τοιούτων λ̣άβῃ· δο´̣μα μὲν θεοῦ καὶ χ̣άρισμα ἔλαβεν, οὐ πνευματι κὸν δέ. κύριος "θανατοῖ καὶ ζῳοποιεῖ". ἐὰν "ζῳοποιῇ", σῖτον, οἶνον, τοῦτο τὸ ζ̣ῇν παρέσχηκεν, οὐ δόμα τι πνευματ̣ικ̣ὸν δέ. κύριος "καθιστᾷ βασιλεῖς καὶ μεθιστᾷ". αἱ ἀρχαὶ αἱ διδόμεναι τοῖς ἡγεμονεύουσιν, οὐ μὴν "χαρίς ματα πνευματικά" εἰσιν̣. καὶ τὸ ὧδε ὂν χάρισμα, η τὸ δόμα, οὐκ ἔστιν 164 πνευματικόν, τὸν αἰσθητὸν καὶ ἀνθ̣ρώπινον. ἐπερ· ἡ ἀναγωγή· "καί γε πᾶς ἄνθρωπος ᾧ ἔδωκεν ὁ θεός". ἔτι τέως τοῦ ῥητοῦ ἔχομαι. ἐὰν ἔχῃ χρήματα πολλά, ἐὰν ἔχῃ μυριάδας σίτου καὶ οἴνους π̣ολλούς, οὐχ ὅλα δύναται φαγεῖν ἢ πιεῖν, ἀλλ' ἔχει τι δόμα· ὃ δύναται δέξασθαι, τὴν αὐτάρκη τροφήν, τὴν μέχρι τοῦ κορέσαι, καὶ τὸ πο τὸν ὡσαύτως, "τοῦτο" μὲν "δόμα θεοῦ ἐστιν". ἐάν τις οὖν πέρα τοῦ δέοντος ἐσθίῃ ἢ πίνῃ, οὐχ ὡς δόμα θεοῦ αὐτὰ ἔχει, ἀλλ' ὡς δόματα ἡδονῆς. πρὸς δὲ τὴν ἀναγωγὴν οὕτως· δίδωσιν ὁ θεὸς σοφίαν καὶ τὸν ἐν σοφίᾳ "πλοῦ τον̣". κ̣α̣ι`̣ τὰ "ὑπάρχοντα", τὰ θεωρήματα τῆς σοφίας, ἵνα φάγῃ καὶ πίῃ ὁ ἄνθρω πος ἀφ' ὧν ἔλαβεν, τὸν ἄρτον τῆς σοφίας, ἵν' ᾖ τὸ "ὕδωρ" αὐτῆς, "ὃν ἐκέρασεν" εἰς κρατῆρα "οἶνον". καὶ "τοῦτό" γε "δόμα θεοῦ ἐστιν". ἐὰν ὡς δεῖ λάβῃ τὸ πνευματικόν, ἔστιν λοιπὸν τὸ χάρισμα τοῦτο "μερὶς αὐτοῦ". οἰ῀̣δας, ὅτι τὰ μέρη κυρίως κατὰ ἀναλογίαν δίδονται. οὐ πᾶς ὁ ἔχων ταύτην, ἣν εἶπον, κτῆσιν καὶ τὰ "ὑπάρχοντα" τὰ ἀλληγορούμενα καὶ τὸν "πλοῦτον", οὕτως ἔχει ὡς ἄλλος, ἀλλ' ἑκάστῳ κατὰ τὴν δύνα μιν ἐπιμερ̣ι´̣ζ̣ε̣ται. ἐὰν οὖν ἀθλοθέτης παρέχῃ τρο̣φὰς ἀθληταῖς καὶ τοῖς περὶ ἀ῀̣θλ̣ον– ἔχ̣ει γὰρ καὶ ἄλλους ὡσανεὶ δορυφόρους–ἑκάστῳ κατὰ ἀναλογίαν δίδωσι̣ν, ἀ´̣λ̣λ̣ῳ μὲν ἀθλητῇ λι κρέως λίτρας ἑπτά–καὶ τοῦτό ἐστιν τὸ δόμ̣α αὐτοῦ–ἄλλῳ τέτταρα· καὶ τῷ μὴ ἀθλοῦντ̣ι̣ δ̣ι´̣δωσιν δύο. δ̣ο´̣μ̣α οὖν̣ ἑκάστῳ δίδοται πρ̣ο`̣ς τὴν δύναμιν καὶ τὴν ἕξιν α̣ὐ τοῦ. οὕτω καὶ ἡ παραβολὴ τῶν ταλάντων ἐν τῷ εὐαγγελίῳ γέγονεν. δέδω κεν ἑκάστῳ τῶν δούλων αὐτοῦ τὰ θητ̣ικὰ αὐτοῦ ἀργύρια, "ἑκάστῳ κα τὰ τη`̣ν ἰδίαν δύναμιν, τῷ μὲν πέντε, τῷ δὲ δύο, τῷ δὲ ἕν". ἐπειδὴ δὲ πώς ποτε χρᾶται λε´̣ξει ἀνθρωπικωτέρᾳ, οἶδας ὅτι εἰσὶν εἰς ε̣υ᾿̣ωχίας αἰσθητὰς καλούμενοι οὐκ ἐπὶ τῷ μόνον φαγεῖν, ἀλλὰ καὶ τῷ λύπας ἆραι· καὶ ταῦτα οὖν τὰ πνευματικὰ τροφεῖα. καὶ λαμβάνει τις ε̣ὐφρανθῆναι καὶ "μέρος" λαμβάνει, ἵν̣α παραμένῃ αὐ τῷ. οὐ μόνον ἐκ τῆς ε᾿̣π' ὀλίγον προ̣σβολῆς μόνης εὐφραίνεται καὶ τρέφεται καὶ πίνει, ἀλλὰ καὶ παραμονίμως. διατελεῖ γοῦν 7 πίνων ἐκ τῆς πηγῆς καὶ τοῦ ὕδατος, οὗ Ἰησοῦς δίδωσιν, καὶ μένει αὐτῷ. ἔχε̣ι γ̣α`̣ρ ἐν ἑαυτῷ γενομένην εἰς ζωὴν αἰώνιον πηγήν. 165 καὶ πάλιν· "διάνοιξον το̣ὺς ὀφθαλμούς σου καὶ ἐνπλήσθητι ἄρτων". ὁ διοίγων τοὺς ὀφθαλμοὺς τοῦ "ἔσω ἀνθρώπου" "πλησ̣θήσεται ἄρτων". καὶ οἱ ἄρτοι οὖν οὕτω μένουσιν ὡς "ἡ πηγὴ ἡ ἀλλομένη εἰς ζωη`̣ν α̣ι᾿̣ώνιον". γέγονεν δὲ και`̣ ἐφ̣' ἱστορίᾳ χρησίμως τοῦτο, ὅτε ὀλίγην δραχμὴν ἔχου σα ἀλεύρου ἡ χήρα ἡ ἐν Σάραπτε τῆς Σιδωνίας θρέψασα καὶ τὸν Ἠλίου ν ἐ´̣σ̣χ̣εν ἐκείνην ἀνέκλειπτον, ἕως οὗ εὐθηνία ἐξ ὑετοῦ γεγένηται. ὅτι οὐ πολλα`̣ μ̣νησθήσεται τὰς ἡμέρας τῆς ζωῆς αὐτοῦ, ὅτι ὁ θεὸς περισπᾷ αὐτὸν ἐν εὐφροσύνῃ καρδίας αὐτοῦ. ἔδ̣ει ἐν τῇ ἡμε´̣ρᾳ τῆς ζωῆς πολλὰ μνημονεύειν τὰ μετὰ τα̣ῦτα, τὰ διαδε̣cο´̣ μ̣ε̣ν̣α̣, ὅτι τοῖς ἐνταῦθα σπουδαζομένοις

The Corruption of Choice and Wealth§8

8Something greater happens. He does not remember many things, but has hope only for the present, saying, 'Let us eat and drink, for tomorrow we die' (Isa 22:13). Therefore, is this what it means that 'God distracts him' (Ps 39:6)? He distracts him in these things, since he does not want to acquire the preceding things, nor does he labor for the taking up of them. So that the soul does not become motionless, other things are given to it. And I said this at the beginning of the book, when I had it: 'God gave a wicked distraction.'

Therefore, the ascent: 'that he does not remember many of the days of his life, because God distracts him in the joy of his heart' (Ps 39:6). To live according to philosophy and virtue is the chief and true life. And men do not remember many things, nor do they do much regarding that; they attend only to those who distract them and bring pleasant things, and they strive only about those things which they collect. But it was necessary to remember many things of those which will be useful to his life truly.

And here, then, is the common life, according to which we feel, according to which we have the soul yoked to the body, and according to which irrational animals move and perceive. The divine life, according to reason and contemplation, is the particular life of this man. Therefore, does he not remember this? He does not remember those things contributing to this life, if he has something futile.

Again, here 'heart' for us means the true mind, which sees God. For instance, the saint says 'with boldness' to God: 'my heart was not stuck to me through scandal' sic. Again, others have 'fleshly hearts, in which the Spirit of the living God writes.' And he says 'fleshly' meaning those receptive to the writing of the Spirit. It is also possible, according to the literal sense, that he rejoices in his own heart. For he desired to have a heart feeding on pleasure.

One must take the words toward those speaking. If the speaker is wise, one must listen to them wisely. If, being wise, he personifies another face and brings it appropriately to that man, one must again listen to the conversation in that person. Since the apostle himself says: 'whether we eat or whether we drink, we neither lack nor exceed' (1 Cor 10:31), whether we are Christians or wise.

Or 'slaves of Christ', we have neither addition nor subtraction from the eating of anything still. But when he says, 'Let us eat and drink, for tomorrow we die' (Isa 22:13), it is the same scribe, the same one speaking, but not from his own person, not as an apostle speaks, but he took the persona of those saying that beyond this present life, there is no life after these things.

It is an evil that I saw under the sun (Eccl 1:9), and it is much among men; a man, to whom God will give wealth and substance and glory. These are held by evils; and this evil I 'saw under the sun' (Eccl 1:9) and especially it abounds among men. And in irrational animals one finds difference; not all horses are so loved as those standing by for contests or for wars. And likewise with donkeys and dogs.

But the difference is great concerning man. For those things indeed act differently. That kind of resting... is the one being expelled. Here, however, choice is a distracted choice, a choice unable to judge what is profitable and what is not profitable; knowledge is an error, to suppose that one is able to produce something from wealth and glory among men, when he sinks from opposites, from injustice and poverty. It is therefore great, since it is taken through choice. And it seems to take that which is neither good nor bad; but it does not bear this evil which one is able to take.

If he has a right thought, it seems that the 'man' has something advantageous compared to the whole race of men. The woman is not so as the man, nor the boy as the one who has come to manhood. If then the 'man' carries these things well, those who are inferior to the man have much more. 'There is' for him, he says, 'wealth and glory', and he has nothing more of these. He used to have more of them. The wise man, if he has 'wealth', uses the wealth differently than the many-man; the one having 'glory' does not think greatly upon the glory, but also adorns it along with himself. Joseph once had glory, and his own virtue adorned it. And the other wise men did this according to us. But he who has thought about the walls and otherwise about the passers-by, caring for them little, that one founders in these things.

Greek · §8

ἐπιγίνεταί τ̣ινα μείζονα. οὐ πολ λὰ οὖν μνημονεύει, ἀλλὰ μέχρι τοῦ π̣άροντος ἔχει τὴν ἐλπίδα λέγων· "φάγωμεν καὶ πίωμ̣ε̣ν, αὔριον γὰρ ἀποθνῄσκομεν". ἐπερ· τοῦτο οὖν "ὅτι ὁ θεὸς περισπᾷ αὐτόν"; περισπᾷ ἐν τούτοις, ἐπεὶ τὰ προηγούμενα οὐ θέλει κτήσασθαι, οὐδὲ πονεῖ περὶ ἀναλήμψεως αὐτῶν. ὅπως μὴ ἀκίνητος ἡ ψυχὴ γένηται, δίδοται αὐτῇ ἄλλα. εἶπον δὲ τ̣οῦτ̣ο̣ ἐν ἀρχῇ τοῦ βιβλίου, ὅτε εἰχόμη̣ν̣· "περισπασμὸν πονηρὸν ἔδωκεν ὁ θεός". ε᾿̣π̣ε̣ρ̣· τὴν ἀναγωγήν· "ὅτι οὐ πολλὰ μνημονεύει τ̣ὰς̣ ἡμέρας̣ τ̣ῆς ζωῆς αὐτοῦ, ὅτι ὁ θεὸς περ̣ισπ̣ᾷ αὐτὸν ἐν εὐφροσύνῃ καρ̣δι´̣ας α̣υ᾿̣του῀̣". ἡ κυρ̣ίως καὶ ἀληθῶς ζωη`̣ τ̣ο̣υ῀̣τ̣ο̣ τ̣ὸ κ̣ατ̣α`̣ φιλοσοφίαν καὶ ἀρετήν ε᾿̣σ̣τ̣ιν ζῆν. οὐ πολλὰ δὲ μνημο̣ν̣ε̣υ´̣ο̣υσιν ο̣ἱ ἄνθρωποι, οὐ περὶ πολλοῦ του῀̣το ποιοῦσιν· τοῖς περισπ̣ῶσιν καὶ τὰ ἥδ̣ε̣α̣ φέρουσιν ἐπιστάνουσιν μόνοις κα̣ὶ ἃ συνάγουσιν, μόνα περὶ ταῦτα σπ̣ουδ̣άζουσιν. ἔδει δὲ πολλὰ μνηςθῆ ναι π···· τῶν ἐνόντων τὰ ἐσόμενα τῇ ζωῇ ἑαυτοῦ τῇ ἀληθῶς. καὶ ὧδε οὖν κοι̣νή ἐστιν ἡ ζωὴ ἡ καθ' ἣν αἰσθανόμεθα, καθ' ἣν συνε ζευγμένην ἔχομεν τὴν ψυχ̣ὴν τῷ σώματι καὶ καθ' ἣν κινεῖται καὶ αἰσθ̣ητι κῶς τὰ ἄλογα ζῷα. ἰδία δε`̣ το̣υ῀̣ ἀνθρώπου ἐστὶν ἡ κατὰ λόγον καὶ θεωρίαν θεϊκήν. ἐπερ· ταύτης οὐ μέμ̣νηται; οὐ μέμνηται τῶν συντελούντων εἰς ταύτην τὴν ζωήν, ἐὰν μάταιόν̣ τι ἔχῃ. πάλιν ὧδε "καρδία" ἡμῖν ἐστιν ὁ ἀληθῶς νοῦς ο῾̣ ὁρῶν τὸν θεόν. ἀμέλει γοῦν ὁ ἅγιος "ἐν παρρησίᾳ" πρὸς τὸν θεὸν λέγει· "οὐκ ἐκολλήθη μοι καρ 166 δία σκανβή". πάλιν ἄλλοι ἔχουσιν "καρδίας σαρκίνας, ἐν αἷς γράφει τὸ πνεῦμα τοῦ θεοῦ τοῦ ζῶντος". σαρκίνας δὲ λέγει τὰς εὐείκτους, τὰς τα χέως δεχομένας τὴν γραφὴν του῀̣ πνεύματος. δύναται δὲ καὶ †ἐαν ὑπὸ τῶν† κατὰ τὸ ῥητόν, ὥστε τὴν αὑτοῦ καρδίαν εὐφραι´̣νει. εἵλατο γὰρ καρδίαν ἔχειν θηρεύουσαν ἡδονάς. δεῖ τοὺς λόγους̣ π̣ρὸς τοὺς λέγοντας ἐκλαμβάνειν. εἰ σοφός ἐστιν ὁ λέ γων, σοφῶς αὐτῶν ἀκούειν δεῖ. εἰ σοφὸς ὢν προσωποποιεῖται καὶ ἕτερον πρόσωπον καὶ κατάλληλον φέρει τῷ ἀνθρώπῳ ἐκείνῳ, ὁμιλίαν δεῖ πάλιν ἐκεί νου ἀκοῦσαι. ἐπεὶ αὐτὸς ὁ ἀπόστολος λέγ̣ε̣ι· "κἂν φάγωμεν, κἂν πίωμεν, οὔτε ὑστερούμεθα οὔτε π̣ε̣ρ̣ι̣σσεύομεν", ᾗ Χριστιανοί ἐσμεν ἢ σοφοὶ ἢ "δοῦλοι Χριστοῦ", οὐκ ἔχομεν προσθήκην ἢ ἀφαίρεσιν ἐκ τοῦ φαγεῖν ἔτι τ̣ι. ὅταν δὲ λέγῃ· "φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν", ο῾̣ αὐτός ἐστιν ὁ γράφων, ὁ αὐτός ἐστιν ὁ λέγων, ἀλλ' οὐκ ἀπὸ ἰδίου π̣ροσώ που, οὐχ ὡς ἀπόστολος λέγει, ἀλλὰ πρόσωπον ἐδέξατο τῶν λεγόντων, ὅτι πέρα τοῦ πάρο̣ν̣τος βίου τούτου οὐκ ἔστιν ἡ μετὰ ταῦτα ἡ ζωή. ἔστ̣ι̣ν̣ πονηρία, ἣν εἶδον ὑπὸ τὸν ἥλιον, καὶ πο̣λ̣λ̣η´̣ ἐστιν παρὰ τὸν ἄνθρωπον· ἀνήρ, ᾧ δώσει αὐτῷ ὁ θεὸς πλοῦτον καὶ ὑπάρχοντ̣α καὶ δόξαν. ταύταις κ̣ατ̣έχεται πονηρίαις· καὶ ταύτην "εἶδον ὑπὸ τὸν ἥλιον̣" κ̣α̣ὶ μάλιστα ἐν τοῖς α᾿̣ν̣θρώποις π̣ε̣ρ̣ισσε̣ύει. καὶ ἐν τοῖς ἀλόγοις ζῴοις ἔστιν διαφορὰν εὑρεῖν· οὐ πάντες οἱ ἵπποι οὕτω φιλοκαλοῦνται ὡς ο̣ἱ εἰς ἀγῶνας ἢ εἰς πολέμους παριστα´̣μενοι. καὶ ἐπὶ τῶν ὄνων καὶ κυνῶν ὁμοίως. πολλὴ δέ ἐστιν ἡ διαφορὰ περὶ τὸν ἄνθρωπον. ἐκεῖνα μὲν γὰρ ἀλλοίως ἔχουσιν. τὸ οὕτως ἀναπαύεσθαι ·····εια ἐστιν ἡ ἐκκα·ο̣υ̣μένη. ὧδε δὲ προαίρεσίς ἐστιν προαίρεσις περισπω̣μένη, προαίρεσις οὐ δυνα μένη κρῖναι τὰ ὠφελοῦντα καὶ μὴ ὠφελοῦντα· γνῶσίς ἐστιν ἐσφαλμένη τὸ νομίζειν, ὅτι ἐν πλούτῳ καὶ δόξῃ δύναταί τι παρα´̣γειν 8 παρὰ τοὺς ἀνθρώ πους, ὅτι ἐκ τῶν ἐναντίων καταδύεται, ἐξ ἀδοcίας καὶ πενίας. μεγάλη οὖν ἐστιν, ἐπε̣ι`̣ τῇ π̣ροαιρέσει λαμβάνεται. δοκεῖ δὲ λαμβάνειν τὸ οὐδ' εὐποιοῦν οὐδὲ κακοῦν· κάκωσιν δὲ ταύτην, ἣν δύναταί τις λαβεῖν, οὐ φέρει. 167 ἐὰν ἔχῃ λογισμὸν ὀρθόν, δ̣ο̣κεῖ παρὰ τὸ πάντων ἀνθρώπων γένος ἔχειν τι προὔ χον ὁ "ἀνήρ". οὐχ οὕτω ἐστὶν η῾̣ γυνὴ ὡς ὁ ἀνήρ, οὐχ οὕτως ὁ παῖς ὡς ὁ εἰς ἄνδρα ἐληλυθω´̣ς. εἰ τοίνυν "ἀνὴρ" ταῦτα καλῶς φέρει, πολλῷ πλέον οἱ ὑπο δεέστεροι τοῦ ἀνδρός. "ἔστιν", φησίν, "αὐτῷ πλοῦτος καὶ δόξα", καὶ οὐδὲν ἐκ τούτων πλέον ἔχει. ἐνῆν ἔχειν πλέον ἐξ αὐτῶν. ὁ σοφός, ἐὰν ἔχῃ "πλοῦτον", ἑτέρως χρᾶται τῷ πλούτῳ ἢ ὁ πολὺς ἄνθρωπος· ὁ "δόξαν" ἔχων, οὐ μέγα φρονεῖ ἐπὶ τῇ δόξῃ, ἀλλὰ καὶ συνεπικοσμεῖ αὐτη´̣ν. ἔσχεν ποτὲ δόξαν ὁ Ἰωσήφ, καὶ συνεπεκόσμησεν αὐτὴν ἡ ἰδία ἀρετή. καὶ οἱ ἄλλοι σοφο̣ι`̣ κ̣α̣θ' ἡμᾶς τοῦτ̣ο ἐποίησαν. ὁ μέντοι κεχηνὼς περὶ τὰ τείχη καὶ ἄλλως τῶν προσκαίρων κ̣ἀ`̣ν̣ καὶ ὀλίγα φροντ̣ίσας, ἐκεῖνος ἐν τούτοις ναυαγεῖ·

The Illusion of Control over Wealth§9

9And in shipwrecks, one bears neither poverty well, nor wealth, nor glory; from which it is evident that these things, by the very word, are indifferent. For if anyone is able to use them well and for good, by the very word they are neither good nor evil. They are able to have a good use and a useful use, a graspable and praiseworthy one. And it is not surprising if we say this.

And that Egyptian whom they say, the Trismegistus, says that the wise light does not release fate; it is not under necessity, nor is it under the world, but it has become above the heaven; the intellect of the visible things has become above. Therefore they say that the foolish men are under it. Thus, the one who has ascended above human life and is able to say, 'I look not at the visible things, but at the invisible things' (2 Cor 4:18), knows that the visible things are temporary, but the invisible are eternal; he is not weakened by them, nor does wealth lift him up, nor does poverty sink him, nor does he seem to have acquired a great evil from a lack of glory. And from the honor and fame of the many, he does not consider himself to have anything.

But what of the ascent? They are rich and glorified in the 'wisdom of this age and of the rulers of this age that are passing away' (1 Cor 2:6). These do not rightly use either glory or prudence. And because of this, they are examined in great sin. For the wise man, even if he lacks one of these, conducting himself magnanimously, is not under evil; he is not at all sick but is healthy, and according to virtue he is healthy.

'Wealth' and 'possessions'—hear thus: as mostly 'possessions' is said of movable things; they even call them treasures. And not only these has this one acquired, but also 'wealth' in property, in estates, in lands, in houses. Toward wealth, therefore, both possessions and glory are given to him. But toward the intellect, it is said, that often someone will know in a false name and will be glorified in glory and in this...

To those thinking highly of themselves, believing they are wise and seeming to be prudent, and that they are not 'mastered by these things' (Luke 12:20); sometimes they obtain what they desire. And it seems to them that 'nothing of theirs is lacking to the soul' (Luke 12:21), thinking they have acquired all 'wealth' of the soul and all 'glory', yet they do not have the power to use them.

Take for me someone who has grasped a great position, but has fallen into misfortune, such that he is no longer progressing; the power of the position is of no use to him. And indeed, we have known such people many times.

To bring this to a point: it is to find a man who is rich, as it has been said allegorically, and yet they have nothing more. No one receives them, no one praises them, and they do not bring profit. And we have known many such men who are learned: observing that something is necessary, and seeing how they are. And there is nothing lacking to his soul from all things which he desires, and God does not permit him to eat from it. Nothing of what he desires is added to him. This he says, that God has not given him power over them empty, even if he uses them as he wishes, because he does not rightly satisfy the desire.

Thus the rich man, remembered with Lazarus (Luke 16:19), had everything, and 'possessions and wealth and glory' (Luke 16:19). And he received 'to master' them there, but after this, a deprivation of them occurred, and also of the pleasure upon them; and the one who heard: 'Fool, this very night they demand your soul from you (Luke 12:20). But what you have prepared, to whom will it belong?'

Others, having these things abundantly and very richly, are not permitted to be filled by them; they are prevented from having enjoyment, either through sickness or through some other circumstance. Because a stranger man eats him; and indeed this is also futility and sickness. These things, the 'wealth' which he accompanied, the 'possessions' eat him. And this happens in many ways; sometimes he falls to robbers and his wealth is taken from him. Many times the one summoned by the king...

Greek · §9

καὶ ἐν τοῖς ναυαγίοις οὐδὲ πενι´̣αν καλῶς φέρει οὐδὲ πλοῦτον ο̣ὐδὲ δόξαν· ἐξ οὗ παρίσταται ταῦτα τῷ ι᾿̣δ̣ίῳ λόγῳ ὄντα ἀδια´̣φορα. εἰ γὰρ δύνα̣ταί τις αὐτοῖς εὖ χρη´̣σασθαι καὶ χειρόνως, τῷ ἰδίῳ λόγῳ οὔτε̣ ἀγαθὰ οὔτε κακά ε̣ἰσιν. δύνα̣νται μέν τοι̣ χρῆσιν ἔχειν ἀγαθὴν καὶ χρῆσιν ἐπίλημπτον, λημ̣π̣τὴν καὶ ψεγομένην. καὶ οὐ θαυμαστόν, εἰ ἡμεῖς τοῦτο λέγομεν. καὶ ὁ Αἰγύπτιος ἐκεῖν̣ο̣ς ὃν λέγουσιν, Τρισμέγιστος λέγει, ὅτι οὐ λύει τὴν εἱμαρμένην ὁ σο φός· ο̣υ᾿̣κ̣ ἐ´̣στιν ὑπ̣ο`̣ τ̣η`̣ν̣ α᾿̣ν̣άγκην, οὐδὲ ὑπὸ τὸν κόσμον ἔστιν, ἀλλὰ ἄνω γέγο̣νεν τοῦ οὐρανοῦ, ἄνω γέγ̣ον̣εν ἡ δι̣α´̣νοια τῶν φαινομένων. τοὺς ἀγελαίους οὖν ἀνθρώπους λέγουσιν ὑπ' αὐτὴν εἶναι. ὁ οὖν ὑπεραναβε βηκὼς τὸν ἀνθρώπινον βίον κα̣ὶ δυνάμενος εἰπεῖν· "σκοπῶ οὐ τὰ φαι νόμενα, ἀλλὰ τὰ μὴ βλεπόμενα" τῷ τὰ φαινόμενα πρόσκαιρα εἶναι, αἰώ νια δὲ τὰ μὴ φαινόμενα, οὐκ ἀρρωστεῖ ἐν αὐτοῖς, οὐδὲ πλοῦτος αὐτὸν ἐπαίρει ου᾿̣δὲ πενία καταδύει, οὐκ ἐξ ἀδοξίας δοκεῖ μέγα κακὸν κε κτῆσθαι. ἐκ δὲ τιμῆς καὶ εὐκλείας τῆς παρὰ τοῖς πολλοῖς οὐδε`̣ν̣ νομί ζει ἔχειν. ἐπερ· τὴν ἀναγωγήν; εἰσὶν πλουτοῦντες καὶ δοξαζομένοι ἐν τῇ "σοφίᾳ τοῦ αἰῶνος τούτου καὶ τῶν ἀρχόντων τῶν καταργουμένων". οὗτοι οὐ δεόντως χρῶνται οὐδὲ τῇ δόξῃ οὐδὲ τῇ φρονήσει. καὶ διὰ τ̣οῦτο ἐν ἁμαρτίᾳ μεγάλῃ ἐξετάζονται. ὁ γὰρ σοφός, κἂν λείπηταί τινος τούτ̣ων, μεγαλοψύχως φέρων, οὐκ 168 ἔστιν ὑπὸ πονηρίαν· ὅλως οὐ νοσεῖ καὶ ὑγιαίνων ἐστίν, κατὰ ἀρετὴν ὑγιαίνει. "πλοῦτον" καὶ "ὑπάρχοντα" οὕτω ἄκουε· ὡς ἐπὶ τὸ πλεῖστον "ὑπάρχοντα" λέγεται τὰ κινητ̣α´̣· τὰ καὶ κειμήλια καλοῦσιν. οὐ μόνον δὲ ταῦτα οὗτος κέ κτηται, ἀλλὰ καὶ "πλοῦτον" τὸν ἐν περιουσίᾳ, τὸν ἐν κτήμασιν, ἐν χωρί οις, ἐν οἰκίαις. πρὸς τῷ πλούτῳ οὖν και`̣ τοῖς ὑπάρχουσιν καὶ δόξα αὐτῷ δέ δοται. πρὸς δὲ διάνοιαν εἴρηται, ὅτι πολλάκις τις ἐν ψευδωνύμῳ γνώσει καὶ ἐπὶ δόξῃ δοξάζεται καὶ ἐπὶ τούτοις μεγαφρονῶν, ὅτι σοφός ἐστιν, ὅτι δοκεῖ συνετὸς εἶναι καὶ οὐκ "ἐξουσιάζεται ἐν τούτοις"· ἐνίοτε ὧν θέλει ἀπο τυγχ̣α´̣νει. καὶ δοκεῖ "οὐδὲν αὐτοῦ ὑστερεῖν τῇ ψυχῇ", νομίζει πάντα "πλοῦτον" ψυχικὸν κεκτῆσθαι, πᾶσαν "δόξαν", καὶ οὐκ ἔχει ἐξουσίαν τοῦ χρήσασθαι αὐτοῖς. λαβέ μοί τ̣ινα λαβόντα ἀρχὴν μεγάλην, περιπεσόντα δὲ κακώσει, ὥστε ἀ πρόϊτον ε̣ἶν̣αι· οὐ χρᾶται τῇ ἐξουσίᾳ τῆς ἀρχῆς. καὶ ἔγνωμεν γοῦν ἡμεῖς πολλάκις το̣ι̣ο̣υ´̣τους. πρὸς ἀναγωγὴν δὲ τοῦτο· ἔστιν εὑρεῖν ἄνθρωπον πλουτοῦντα, ὡς εἴρηται κατ' ἀλληγορίαν, καὶ οὐκ ἔχουσιν πλέον τι. οὐδεὶς αὐτοὺς ἀποδέχεται, οὐδεὶς ἐπαιν̣ε̣ι῀̣, ου᾿̣ φε´̣ρ̣ουσιν ὄνησιν. ἡμεῖς δὲ καὶ τοιούτους ἀνθρώπους ἔγν̣ωμεν πολλὰ ἐπιστ̣α̣μ̣ε´̣νους· θεωροῦντες ὡς δεῖ καὶ τίποτε, καὶ ὣς̣ α᾿̣η δεῖς εἰσιν. καὶ οὐκ̣ ἔστιν ὑστερῶν τῇ ψυ̣χῇ αὐτοῦ ἀπὸ πάντων, ὧν ἐπιθυμεῖ, καὶ οὐκ̣ ἐξουσιάσει αὐτῷ ὁ θεὸς φαγεῖν ἀπ' αὐτοῦ. ὧν ἐπιθυμεῖ οὐδὲν πρόσεστιν αὐτῷ. τοῦτο λέγει ὅτι ὁ θεὸς οὐ δέδω κεν αὐτῷ ἐξουσίαν, εἰ καὶ ὣς β̣ούλεται χ̣ρήσασθαι αὐτοῖς̣, ὅτι οὐ καλῶς̣ μετέρχεται τὴν ἐπιθυμίαν̣. ὧδε ὁ πλούσιος ὁ μετὰ Λαζάρου μνημονευόμενος εἶχε πάντα, κ̣α̣ὶ "ὑπ άρχον̣τα καὶ πλοῦτον καὶ δόξαν". καὶ ἔλαβεν 9 "ἐξουσιάσαι" αὐτῶν ἐνταῦ θα, μετὰ ταῦτα δ̣ε`̣ ἀφαίρεσις αὐτῶν γέγονεν̣ καὶ τῆς ἐπ' αὐτο̣ι῀̣ς̣ ἡδονῆς· καὶ ὁ ἀκούσας· "ἄφρων, ταύτῃ τῇ νυκτὶ ἀπαιτοῦσιν τὴν ψυχήν σου ἀπό σου. ἃ δὲ ἡτοίμασας, τίνι ἔσται;" ἕτεροι δὲ ἔχοντες ταῦτα δαψιλῶς καὶ πλουσίως πάνυ οὐκ ἐπιτρέπονται αὐ τῶν πλησθῆναι· κωλύονται ἀπόλαυσιν αὐτῶν ἔχειν ἤτοι διὰ νόσου ἢ δι' ἄλ λην περίστασιν. ὅτι ἀνὴρ ξένος φάγεται αὐτόν· καί γε τοῦτο μα ταιότης καὶ ἀρρωστία ἐστίν. ταῦτα τὰ σπουδάσματα, τὸν "πλοῦτον", ὃν συνηγίοχεν, τὰ "ὑπάρχοντα" 169 φάγεται. κατὰ πολλοὺς δὲ τρόπους καὶ τοῦτο συμβαίνει· ἐνίοτε λῃσταῖς πε ριπίπτει καὶ αἴρεται αὐτοῦ ὁ πλοῦτος. πολλάκις ὁ ἐνκληθεὶς παρὰ βασιλεῖ

The Multiplicity of Days and Virtue§10

10It is taken away, and his own things go to others and are overpowered by someone, and another enjoys those things which he himself worked for. By way of comparison: many have often used things which others have written about with words, not being of their own opinion or glory. Often indeed wise men find books, into which others have labored, and both they and others are nourished by them and are glorified, when they are able to overturn them.

"And this too is vanity" (Ecclesiastes 1:2). Vanity is the not-retaining and not-enjoying of one's own. If a man were to father a hundred, and live many years and a multitude, because his days shall be many. He has said the external pursuits for men: "wealth, possessions, glory". Then he says also concerning childbearing: it becomes a great sickness. And he has used an excess: "if someone should beget a hundred".

No one at all begets a hundred. Let us say, even if someone is able to beget a hundred from various women; even this provides him no more. For kings indeed become fathers of many children, and this will not prevent deaths. For if he does not have one child, he certainly fails; and he does not have more than this, and even if he has a thousand; for they are not certainly saved in the wars. And he shall live many years.

Appropriately he has said such things, "wealth, possessions, glory" and the others. And he says the bodily goods. Even if someone is not born in sorrows and lives many years, since his life has remained a long time, it is vain, having the promise only until the present life. Because of this, he strives in vain.

But what about the comparison? If someone through instruction begets many and strives to have a long-lasting glory in life, he does not become unchangeable. It is possible to be taken away from the children; for example, this Arius who among us begot many according to teaching and imitation of life. For indeed all were almost by him, and they were turned away, and all left him, and he did not have other men hating him as those begotten by him.

A multitude shall be his days of years. This he says: "he lived a thousand years of days". A multitude of days has become his. But the many-dayed life will benefit him nothing, since thus he receives it according to this time measured by the sun.

Another becomes long-lived upon the good earth, and the multitude of days benefits him. Indeed, it is said in the manner of a promise: 'I will fill him with length of days.' If it is 'better to depart and be with Christ,' then he who remains in the body laments much time, saying, 'Woe, that my sojourning has been lengthened' (Job 7:7); how then is the long-liver and the multitude of days given in the manner of a blessing? This is what it means: whatever years a man may live in this life, they are written down; and the multitude of days will not benefit him at all. For sometimes in the multitude of his days, more sins of his are found and many transgressions.

But he, having those days increasing, preparing the sunrises of the sun of righteousness, as was said a little before, possesses an enjoyment of the things above that exceeds being under the sensible sun. To whatever extent one has approached virtue, he has been enlightened by it. And the days become many in proportion to how much virtue holds sway. If he turns away from this life, he has a multitude of days from this life. Thus we call the days those illuminated by the sun of righteousness. And just as regarding the sensible days, a multitude is said of the earth being often circumscribed and... many times the solar cycle... so also with virtue... according to itself. That is to say: from life with virtue, one becomes long-lived, long-lasting, and blessed. If he tests these days in virtue, he will not desire to remain for other years. If the vain life should turn away from life, since he has hope in God, he becomes victorious over all of them, and it is vain for him to live many years. For many years are written down, but the blessed life is greater; it is eternal.

I wish to bring forward the apostolic view, which some seem to think is according to history. 'Piety,' he says, 'is profitable for all things, having the promise of life, both of the present and of the one to come' (1 Timothy 6:19). When he says 'of the present,' he does not mean this one, concerning which the apostle says, 'If in this life we have hope only' (1 Corinthians 15:19), but the life able to exist here according to virtue, concerning which anyone might say it is 'in part.' Because

Greek · §10

ἀφαιρεῖται, καὶ εἰς ἄλλους ἔρχεται τὰ αὐτοῦ καὶ καταδυναστεύεται πα ρά τινος, καὶ ἕτερος ἀπολαύει ἐκείνων, εἰς ἃ ἔκαμεν αὐτός. κατ' ἀναγωγήν· πολλοὶ πολλάκις κέχρηνται οἷς ἄλλοι συνεγράψαντο λό γοις οὐκ ὄντες τῆς γν̣ω´̣μ̣ης καὶ τῆς δόξης αὐτῶν. πολλάκις γοῦν σοφοὶ εὑ ρίσκουσιν βιβλία, εἰς ἃ ἐπόνεσαν ἄλλοι, καὶ χρῶνται αὐτοῖς καὶ οἱ ἀ´̣λ̣ λ̣οι ἐντρέφονται αὐτοῖς καὶ δοξάζονται, ὅταν δύνωνται αυ᾿̣τ̣ὰ ἀνατρέψαι. "καί γε τοῦτο ματαιότης"· ματαιότης ἐστὶν τὸ μὴ κρατεῖν καὶ μὴ ἀπο λαῦσαι τῶν ἰδίων. ἐὰν γεννήσῃ ἀνὴρ ἑκατόν, καὶ ἔτη πολλὰ ζήσεται καὶ πλῆθος, ὅτι ἔσονται ἡμέραι αὐτοῦ. εἶπεν τὰ ἐκτὸς σπουδάσματα τοῖς ἀνθρώποις, "πλοῦτον, ὑπάρ̣χο̣ντα, δό ξαν". εἶτα λέγει καὶ περὶ τὸ τεκνοῦν· αὐτὸ γίνεται ἀρρωστία μεγάλη. κ̣α̣ι`̣ ὑπερβολῇ κέχρηται· "ἐὰν ἑκατόν τις γεννήσῃ". μὴ ὅλως ἑκατόν τις γεννᾷ. δῶμεν δέ, ὅτι τις ἑκατὸν δύναται γεννῆσαι ἐκ διαφόρων γυ ναικῶν· οὐδ̣ὲ τοῦτο πλέον τι αὐτῷ παρέχει. οἱ βασιλεῖς γοῦν πολλῶν παί δων γίνονται πατέρες, καὶ ὄνησιν οὐ προ̣οίσει τοῦτο. μὴ γὰρ ε᾿̣α`̣ν ἓν παιδίον ἔχῃ, πάντως ἀποτυγχάνετα̣ι· π̣λ̣έο̣ν̣ δ̣ε`̣ ο̣ὐκ̣ ἔχει αὐτοῦ, καὶ ἐὰν χίλιά τις ἐ´̣χ̣ῃ· μὴ γὰρ πα´̣ν̣τ̣ω̣ς σώζονται ἐν τοῖς πολέμοις. καὶ ἔτη πολλὰ ζήσεται. καταλλήλως εἶπεν τὰ τοιαῦτα, "πλοῦτον, ὑπάρχοντα, δόξαν" καὶ τὰ ἄλλα. καὶ λέγει τὰ σωματικὰ ἀγαθά. κἂν μὴ ἐν λ̣ύπαις τις γένηται καὶ ἔτη πολλὰ ζήσῃ, ἐπειδὴ ἡ ζωὴ αὐτοῦ πολὺν χρόνον ἔμεινεν, ματαία ἐστιν μέχρι τοῦ πάροντος βίο̣υ̣ ἔχουσα τὴν ἐπαγγελίαν. διὰ τοῦτο μα ταίως σπουδάζει. ἐπερ· τὴν ἀναγωγήν; ἐάν τις διὰ παιδεύσεως πολλοὺς τέκῃ καὶ δόξῃ πολυχρόνιος εἶναι ἐν ᾗ σπουδάζει ἔχειν ζωῇ, οὐ γίνεται ἀμετάπτωτος. δύναται ἀφαιρε θῆναι τῶν τέκνων· οἷον Ἄρειος οὗτος ὁ καθ' ἡμᾶς ἐγέννα πολλοὺς κα τὰ διδασκαλίαν καὶ μίμησιν βίου. σχε̣δο`̣ν γ̣οῦν πάντες ὑπ' αὐτὸν ἦσαν, καὶ ἐτράπη, καὶ πάντες αὐτὸν κατέλει̣ψαν, καὶ οὐκ ἔσχεν ἄλλους ἀν θρώπους οὕτω μισοῦντας ὡς τοὺς γεννηθέντας ὑπ' αὐτοῦ. πλῆθος ὅ τι ἔσονται ἡμέραι ἐτῶν αὐτοῦ. 170 τοῦτο λέγει· "ἔζησεν ἐτῶν χιλίων καθόδους". πλῆθος ἡμερῶν αὐτῷν γεγένηται. τὸ πολυήμερον δὲ οὐδὲν αὐτὸν ω᾿̣φ̣ελήσει, ἐπεὶ οὕτως αὐτὸ λαμβάνει κατὰ τὸν χρόνον τοῦτον τὸν ὑπ̣ὸ ἡλίου μετρούμενον. ἄλλος δὲ "μακροχρόνιος γίνεται ἐπὶ τῆς γῆς τῆς ἀγαθῆς", καὶ ὠφελεῖ τοῦτον τὸ πλῆθος τῶν ἡμερῶν. ἀμέλει γοῦν ἐπαγγελίας τρόπῳ λέγεται· "μακρότητι ἡμερῶν ἐμπλήσω αὐτόν". εἰ "κάλλιον ἀναλῦσαι καὶ σὺν Χριστῷ εἶναι" κα̣ὶ ἀποκλαίεται ὁ παραμείνας ἐν τῷ σώματι χρόνον πολὺν ὥστε λέγειν· "οἴμοι ὅτι ἡ παροικία μου ἐμακρύν θη", πῶς εὐλογίας τρόπῳ δέδοται τὸ μακροήμερον καὶ τὸ πλῆθος τῶν ἡμερῶν; τοῦτο οὖν λέγει· ὁπόσα ἐὰν ζήσῃ ἄνθρωπος ἔτη ἐν τῇ ζωῇ ταύτῃ, περιγράφε ταί ποτε· καὶ οὐδὲν αὐτὸν ὠφελήσει τὸ πλῆθος τῶν ἡμερῶν. ἐνίοτε γὰρ ἐν τῷ πλήθει τῶν ἡμερῶν α̣υ᾿̣τοῦ καὶ πλείονα ἁμαρτήματα αὐτοῦ εὑρίσκεται καὶ τὰ ὑψ̣ω´̣ματα π̣ολλά. ὁ δὲ ἐκείνα̣ς τὰς ἡμέρας ἔχων πληθυνομένας τὰς ἀνα τολαῖς̣ ἡλίου τ̣ῆς δικαιοσύνης κατασκευαζομένας, ὡς προεῖπον ὀλίγῳ πρό τερον, ὑπερβὰς τὸ εἶναι ὑπὸ τὸν αἰσθητὸν ἥλιον ἔχει ἀπόλαυσιν τω῀̣ν̣ ἄνω. ὅσ̣ον προσε̣λήλυθέν τις τῇ ἀρετῇ, ἐφωτίσθη ὑπ' αὐτῆς. καὶ αἱ ἡμέραι π̣ολ̣λ̣α̣ι`̣ γ̣ι´̣ν̣οντ̣α̣ι̣, ὅσον διακατέχει τὴν α᾿̣ρετήν. ἐὰν τούτ̣ου α᾿̣ποστῇ τοῦ βίου, ἀπὸ ταυ´̣της π̣λ̣η῀̣θ̣ο̣ς̣ η῾̣μ̣ε̣ρῶν ἔχει. ἡμέρας οὖν λέγο̣μεν ὧδε τὰς υ῾̣πὸ ἡλίου τῆς δικαιοσύνης φωτιζομένας. καὶ ὥσ̣π̣ερ ἐπὶ τῶν αἰσθητῶν ἡμε̣ρ̣ῶν πλῆθος λέγεται τῆς 10 γῆς ἐπικυ κλουμένης̣ πολλάκις καὶ ·······ς πολλάκις τὸν ἡλιακὸν κύκλον, οὑ´̣τ̣ω̣ κ····· τῇ ἀρετῇ ε̣····· ····α̣ καθ' ἑαυτάς. καὶ τὸ ἔστιν̣· ἐκ τοῦ βί ου μ̣ε̣τὰ ἀρετ̣ῆς μακροήμερος γίνετα̣ι καὶ πολυχρόνιος καὶ μακάριος. ε̣ι᾿̣ τ̣ῶν ἡμερῶν τούτων ἐν ἀρ̣ε̣τῇ πειρα῀̣ται, οὐδέπω ἐτῶν ἄλλων ε᾿̣π̣ιθυ μεῖ. ἐὰν ἡ ματαιότ̣ης γ̣ε ἀποστῇ α᾿̣π̣ὸ τῆς ζωῆς, ἐπεὶ τὴν ἐλπίδα ἔχει ἐπ̣ὶ τῷ θεῷ, ν̣ κ̣ ρ̣ω π̣α̣σῶν αὐτῶν γίνεται καὶ μάταιόν ἐστιν αὐτῷ τὸ ἔτ̣η πολλ̣α`̣ ζ̣ῇν. ἔτη πολλὰ περιγράφεται γάρ, ἡ δὲ μακαρία ζωὴ μα κραίων ἐστίν, αι᾿̣ώνιός ἐστιν. 171 τὸ ἀποστολικὸν βούλομαι παραγαγεῖν δοκοῦν τισιν εἶναι κατὰ τὴν ἱστο ρίαν. "ἡ εὐσέβεια", φησίν, "πρὸς πάντα ἐστὶν ὠφέλιμος, ἐπαγγελίαν̣ ζωῆς ἔχουσα τῆς νῦν καὶ τῆς μελλούσης". ὅταν λέγῃ· "τη῀̣ς νῦν", οὐ ταύτης λέ γει̣, περὶ ἧς ὁ ἀπόστολος λέγει· "εἰ ἐν ταύτῃ τῇ ζωῇ ἠλπικότες ἐσμὲν μό νον̣", ἀλλὰ τὴν δυναμένην κατὰ ἀρετὴν ἐνταῦθα ὑπάρξαι, περὶ ἧς ἄν τις εἴποι "ἐκ μέρους" εἶναι. ὅτι

The Goodness of the Unborn§11

11The blessed ones receive this life from that source, which is clearly shown by the words: 'He who believes in me has eternal life' (John 6:47), and 'This is eternal life, that they may know you, the only true God, and Him whom you sent, Jesus Christ' (John 17:3). The promise of piety does not possess this life alone—that is, to live blessed here, to live here in the practical and contemplative life—but it also receives this life as the whole receives a part, just as the 'through a mirror' receives the 'face to face' (1 Cor 13:12), if something is eternal or if something is long-lasting.

But another life does not receive this temporal life; I say this to those who think it is only this. For they said, 'hoping in this life alone', 'let us eat and drink' (Luke 12:19). And even if something is received in this way, it is not the long-lasting life. They go 'to the lake of fire' (Matt 25:41) and 'have a great penalty of fire' (Matt 25:46), where they have become part of the lot of death, clearly giving judgments against this life. And his soul will not be filled with goodness, and even a burial did not happen to him.

As it has happened, he says, 'wealth and possessions and glory'; he is not immersed in these. Just as he who loves wants to have even more silver and other things, so also he who wants to live luxuriously. For he does not wish to face deaths this: whoever is glorified as wise having 'falsely named' 'knowledge', still wants to be more greatly glorified. If he lives according to 'falsely named knowledge', he wished to always have it thus. And even a burial did not happen to him.

He says that 'he lived many years of descent'. A thousand years happened, filled with all things pleasant, he misses nothing; and often without burial he is cast away. 'Better the corpse than this', in which nothing pleasant existed; nor did the shroud have wealth, nor possessions, nor was he glorified, and it is better than this, because he has not experienced any of these at all. This is applied to the literal sense. But as an ascent, this is that he has become wealthy in many of those things, yet he did not find the reputation that describes the former life. He says, therefore: 'From the house of your God I will destroy the carved images and the bronze; I will set your burial as a place'. Some say thus...

Again, he says, 'I will set your burial as a carving,' and not 'I will destroy' these things. And when it is profitable for your soul, you set your burial as a theme. For he baptizes and buries together with the destroyed ones. Indeed, after 'I will set your burial,' he says, 'Judah, keep your feasts.' Therefore, in a feast, one strives for prayers.

He of old, being filled with carving and casting in a tomb, was cast so as to be 'buried with Christ' (Rom 6:4). Therefore, he has called to make it a feast, to do what is necessary; for a feast is nothing other than doing what is required, but we add to it this or that toil. Toward the upward leading, then, it is this: he strove much and grew rich, as if living in vanity with a false opinion, not knowing with clarity, being filled up, 'and there was no burial for him.'

The miscarriage spoke something good for him, that he came in vanity and walks in darkness (Isa 53:9). According to the spoken word concerning the one who grew rich in all possessions, of whom nothing of the abundance remains—not moving, not still, not a glory, not a dignity—and if, having died, he is found outside all these, 'it is a good thing the miscarriage for this one,' which is the one who has not been fully tested by this life.

And toward such an upward leading, it should be taken thus, as it was also said previously regarding the little: 'it was good for him, if he had not been born.' Therefore, it is good for those more blessed, those who are still leading lives and those who have died, who have not yet been born. Because he came in vanity and walks in darkness (Isa 53:9).

Other people, when they are well-born and well-reared, having used the things given to them badly, had this vanity; but the miscarriage had even its very birth in vanity; it was conceived not that it might live, not that it might become a fetus, but that the womb might immediately perish, immediately as the conception occurred. In darkness, therefore, again, he did not come to men; he was not known, that 'in vanity he came and in darkness he walks' (Isa 53:9). He did nothing, nor thought, nor knew anything of human things. And because of this, as he came with ignorance and through not having experienced these things, so again he walks. Much is there concerning which the word is, and it is sought by many who are unclear as to whether, if the conceptions occur, in order that...

Greek · §11

δὲ ἔχουσιν ἀπεντεῦθεν οἱ μακάριοι ταύτην τὴν ζωήν, σαφῶς δείκνυται ἐκ τοῦ· "ὁ πιστεύων εἰς ἐμὲ ἔχει ζωὴν αἰώνιον", καὶ "αὕτη δέ ἐστιν ἡ αἰ ώνιος ζωή, ἵνα γιγνώσκωσίν σε τὸν μόνον ἀληθινὸν θεὸν καὶ ὃν ἀπέστειλας Ἰησοῦν Χριστόν". οὐ ταύτην μόνη̣ν̣ ἔχει τὴν ζωὴν ἡ ἐπαγγελία τῆς εὐσεβείας, τὸ ὧδε μακαρί ως ζῆσαι, τὸ ὧδε ἐν πρακτικῷ καὶ θεωρητικῷ βίῳ διαγαγεῖν, ἀλλὰ καὶ δ̣ια̣ δέχεται ταύτην ζωή, ὡς τὸ "ἐκ μέρους" τ̣ὸ ὅλον καταδέχεται, ὡς τὸ "δι' ἐσόπτρου" τὸ "πρόσωπον πρὸς πρόσωπ̣ον", εἴ τίς ἐστιν αἰώνιος, εἴ τις μα κραίων ἐστίν· τὴν δὲ ζωὴν ταύτην τὴν π̣ρόσκαιρ̣ον οὐ διαδέχεται ἄλλη ζωή, ἐκείνοις λ̣ε´̣γω̣ τοῖς μόνην ταύτην νομ̣ίσασιν εἶνα̣ι. "ἐν ταύτῃ γὰρ τῇ ζωῇ ἠλπικότες μ̣όν̣ῃ" εἶπαν· "φα´̣γ̣ωμε̣ν̣ καὶ πίωμεν̣". εἰ δὲ καὶ διαδέ χε̣ται ο̣ὑ´̣τ̣ω̣ς̣ τ̣ι̣, ἀλλ' οὐχ ἡ μακραίω̣ν ζωή. "εἰς τὴν λίμνην γοῦν τοῦ π̣υρὸς" ἀπέρ̣χονται καὶ "δι´̣κην πυρὸς ὑπ̣ έχουσιν" μεγάλην, ὅπου ἐν μοίρᾳ τοῦ θανάτου γεγένη̣νται, τῆς ζωῆς ταύτης δηλονότι δ̣ίκας δόντες. καὶ ἡ ψυχὴ αὐτοῦ οὐκ ἐνπλ̣ησθήσεται ἀπὸ τῆς ἀγα θοσύνης, καί γε τ̣αφὴ οὐκ ἐγένετο α̣ὐτῷ. ὡς συνβ̣εβ̣ηκότα λέγει "πλοῦτον καὶ ὑπάρχοντα καὶ δόξαν". τούτων οὐκ ἐμπίμπλ̣αται. ὡς ὁ ἀγαπῶν ἀργύριον ἔτι πλείονα ἔχειν θέλει χρή ματα καὶ τ̣ὰ ἄλλα, οὕτω καὶ ὁ δαψιλῶς θέλων ζῆν. οὐδέπω γὰρ θέλει φαν τασθῆν̣αι θάνατον. καὶ ἡ ἀναγωγὴ δὲ αὐτοῦ τοῦτο· ὃς ἂν δοξάζηται δῆθεν ὡς σοφὸς "ψευ δώνυ̣μον" ἔχων "γνῶσιν", ἔτι πλέο̣ν θέλ̣ει δ̣ο̣ξάζεσθαι. ἐὰν ζῇ δ̣ῆθεν κα̣τὰ "ψευδώνυμον γνῶσιν", ἤθελεν ἀεὶ οὕτως ἔχ̣ειν. καί γε̣ οὐκ ἐγένετο αυ᾿̣τῷ ταφή. 172 λ̣έγ̣ε̣ι ὅτι "ἔζησεν πολλῶν ἐτῶν καθόδους". ἐγένετο ἔτη χίλια, πάντων τῶν ἡδέων πεπλήρωται, οὐδενὸς ἀποτυγχάνει· καὶ πολλάκις ἀ´̣νευ ταφῆς βάλ λεται. "α᾿̣γαθὸν τὸ ἔκτρωμα ὑπὲρ τοῦτον", ᾧ μηδὲν ἡδὺ υ῾̣π̣ῆρχεν· οὐδὲ πλοῦτον εἰ῀̣χεν τὸ ἀνάβλωμα οὐδὲ ὑπάρχοντα οὐδὲ ἐδοξάσθη, καὶ ἀγαθότερόν ἐστιν ὑπὲρ τοῦτον, ὅτι οὐ πεπείραται ὅλως τούτων. τοῦτο ὡς πρὸς τὸ ῥητόν. ὡς δὲ πρὸς ἀναγωγὴν τοῦτο, ὅτι πεπλούτηκεν ἐν πολλοῖς ἐκείνοις, τὴν τα φὴν οὐχ εὗρεν τὴν περιγράφουσαν τὴν προτέραν ζωήν. λέγει γοῦν ὅτι· "ἐξ οἴκου θεοῦ σου ἐξολεθρεύσω τὰ γλυπτὰ καὶ χωνευτά· θήσομαι ταφήν σου". τινὲς οὕτω ἔστιξαν, ὅτι "τὰ γλυπτὰ θήσομαι ταφήν σου", οὐχὶ δὲ "ἐξολεθρεύσω" ταῦτα. καὶ ὅταν τ̣ὸ τῇ ψυχῇ σου συμφέρῃ, τ̣ο´̣τε τίθεμαί σου ταφήν. βαπτίζῃ γὰρ καὶ συνθάπτῃ μετὰ τῶν ἐξωλε θρευμένων. ἀμέλει γοῦν μετὰ τ̣ο`̣ "θήσομαι ταφήν σου" λέγει· "ἑόρταζε Ἰούδα τὰς ἑορτάς σου". λοιπὸν ἐν ἑορτῇ γίνεται εὐχὰς σπουδάζειν. ὁ πάλαι πεπληρωμέ νος γλυπτω῀̣ν καὶ χωνευτῶν ἐν ταφῇ ὑπεβλήθη ὥστε "συνταφῆναι τῷ Χριστῷ". λοιπὸν δὲ κέκ̣ληκεν εἰς τὸ ἑορτὴν ποιεῖσθαι, εἰς τὸ εὖ πράττειν. οὐ δὲν γὰρ ἕτερ̣ο´̣ν ἐσ̣τ̣ι̣ν̣ ἡ ἑορτὴ ἠ`̣ τὸ τὰ δέοντα̣ πράττειν, προστίθεμεν δὲ ἡμεῖς καὶ τὸ τα´̣δ̣ε̣ ἢ τάδε πονεῖν. πρὸς τὴν ἀναγωγὴν οὖν τό· ἐσπούδασ̣εν πολλὰ καὶ ἐπλούτησεν, ὡς ἐνόμι ζεν ἐν ψ̣ευδεῖ γνώμῃ, οὐ γ̣νώσ̣ε̣ι̣ ἐναρέτῳ συν̣π̣ε̣πλ̣η̣ρωμένος, "καὶ οὐκ ἐγένετο αὐτῷ ταφή". εἶπον̣ ἀγαθὸν ὑπὲρ αὐτὸν τὸ ἔκτρωμα, ὅτι ε᾿̣ν μα ταιότητι ἦλθεν καὶ ἐν σκότει πορεύεται. κατὰ τὸ ῥητὸν ὑπὲρ τὸν πλουτήσαντα ε᾿̣ν πάσῃ κτήσει, ὁ`̣ς̣ μηδὲν ἀπολ̣είπει αὐτοῦ τῶν περισσευμάτω̣ν, 11 μὴ κινητόν, μὴ ἀκίνητον, μὴ δό ξασμα̣, μὴ ἀξίωμα· καὶ τεθν̣ηκὼς ἐὰν του´̣των ἐκτὸς πάντων εὑρεθῇ, "εἶ π̣α τ̣ὸ ἐ´̣κτρωμα ὑπὲρ τοῦτον̣ α᾿̣γαθόν", ὅ ἐστιν̣ ὁ μὴ ὅλως πειραθεὶς τοῦ β̣ίου τούτου. πρὸς δὲ τη`̣ν α᾿̣ναγωγὴν οὕτ̣ω λημπτ̣έον, ὡς καὶ ἐν τοῖς ὀλίγῳ πρ̣όσθεν ἐλέγετο τ̣ὸ "καλὸν̣ ἦν αὐτῷ, εἰ οὐκ ἐγεννήθη". ἀγαθὸν οὖν ὑπὲρ ἀμ φοτέρους, τοὺς βίον ἀ´̣γον̣τας ἔτ̣ι καὶ τοὺς τεθνηκότας̣, ὁ`̣ς̣ οὔπω ἐγέ νετο. ὅτι ἐν ματαιότητι ἦλθεν̣ κ̣αὶ ἐν σκότει π̣ορεύεται. οἱ ἄλ̣λοι ἄνθρωποι, ὅταν εὖ τεχθέντες καὶ εὐ῀̣ ἀνατ̣ραφέντες ὦσιν, κα̣κῶς 173 χρησάμενοι τοῖς δοθεῖσιν ὧδε ἔσχον τὴν ματαιότη̣τα· τὸ δὲ ἔκτρωμα καὶ αὐτὴν τὴν γένεσιν ματαίως ἔσχεν· συνελήμφθη ο̣ὐχ ἵνα ζήσῃ, οὐχ ἵνα ἔνβρυον γένηται, ἀλλ' ἵνα εὐθέως φθαρῇ ἡ γονή, εὐθέως ὁ´̣τα̣ν παρῇ ἡ σύνλημψις. ἐν σκότει οὖν πάλιν οὐκ ἦλθεν εἰς ἀνθρώπους, οὐκ ἐγνώσθη, ὅτι̣ "ἐν ματαιότη τι ἦλθεν καὶ ἐν σκότει πορεύεται". οὐδὲν ἔπραξεν οὐδὲ ἐνόησεν ου᾿̣δ̣ε`̣ ἐγνωκώς τι τῶν ἀνθρωπίνων ἔσχεν γνῶναι. καὶ διὰ τοῦτο ὡς ἦλθεν μετὰ ἀγνοί ας καὶ τῷ μὴ πεπείρασθαι τούτων, οὕτω πάλιν πορεύεται. πολύς ἐστιν περὶ ὧν ὁ λόγος καὶ ζητούμενος παρὰ πολλοῖς τοῖς ἀδ̣ηλοῦσιν ὅτι, εἰ τὰ συνλήμματα γίνεται, ἵνα

The Famine of Jerusalem and the Mother's Choice§12

12That men may be born—even if it is up to God whether to give a child or not, and whether to be for a long time or a short time—how can it not be brought about for certain ends, and not be wasted? And even this, having been done, lives for two or three hours; but let us say ten years. Do these things not happen in this way? Are these 'judgments' not resembling 'the great deep'? We only know in the whole that it has not happened in vain; even if it had possessed vanity in not being born or not being reared, especially our born one does not do these things in vain.

Why is that unknown thing? Because we have human calculations. But it happens for salvation and for this, which God gives to each one. The soul not giving the same due renders all these things void. For if it is sown together, all these things are vain. But the ends of things come by God's judgment, and He commands to give children ever indeed men ask children from him, the gifts of God are judged together. If any of them happened to have many, he prays by word, but by the word of wisdom and knowledge, that he may have gifts., that some were born—perhaps the daughters of divine teaching—to be received, so that they might be brought forth, and immediately they were harmed.

Thus also that which is said in the Gospel was lifted up. Concerning much tribulation coming, it says: 'Woe to those with child and to those nursing' (Luke 23:29). She who has in the womb, receiving the tribulation and not bringing forth, is harmed. And that was received in vain. And they indeed were born, but they did not become perfect, but they bore the nursing ones; and again, quickly, the soul having become into tribulation, they were harmed, having virtue newly born, having encountered first in catechesis. It is possible even to take this as history; the coming of that tribulation mentioned in the Gospel required flight. As for the whole, take it toward the spoken word: those having in the womb were being hindered, using a sharp run, and were being seized. And the war against the Hebrews is hinted at, even the Roman war. She having in the womb is not able to suffer evil or...

Whether in fleeing or in not being nourished like another nursing woman. The oppression of the famine and the great evils are thus pointed out in the laments, because even 'pitiful women' (Lam 4:10) ate 'their own children'. For she did not permit others, not being pitiful, to use simply the food that was being found, even if it were his child; but it signifies the oppression of the hardship and the sparing of the necessary things.

The ones sharing in the misery, therefore, ate their own children, not only toward the children, but also toward others. Such a thing is remembered in that Mary, in the accounts concerning the fall of Jerusalem. She was fond of children—and she had only a child—and she was also among the well-to-do and the very wealthy. Much, I think, of prosperity she had used for nourishment; at times she bought a goat or some meat. And by the plunderers during the insurrection and by hand through the wars, there became a lack. And if the insurrectionists had perceived the smoke, they were entering and casting down the meals.

Taking therefore her child—and he was about three years old—she gave him certain words, in which she also said this: 'It is more profitable for you to be eaten by me or to exchange something bad and endure slavery from your enemies. Go then and become my food.' And having slaughtered, she saw him. A little later the insurrectionists entered and she did not allow them to enter, but she was saying to them: 'Come, eat even the half.' And she as if conquered them.

And in darkness his name shall be covered, and indeed he did not see the sun and did not know rest, because of this one over this one. This says, that this one is nothing at all. And the 'darkness' denotes the unknown 'name', the ignorance of him because of not being known. He came to us neither perceived nor having been led in a dark way. The: 'and indeed he did not see the sun.' He will not even perceive; he had no other rest. For to see the sun is to behold. He did not see therefore this one; and if he did not have the perception of this sense, it is evident that he did not even of the others. And I do not say this at all: 'by this one over this one', the one who was beyond the one who had led them to wealth.

Greek · §12

γεννηθῶσιν ἄνθρωποι, εἰ καὶ ἐπὶ θεῷ ἐστιν τὸ δοῦναι τέκνον καὶ μή, καὶ τὸ πολυχρόνιον εἶναι ἢ ὀλιγοχρόνιον, πῶς τι να εἰς συνλήμματα οὐ τελεσφορεῖται, οὐκ ἀποτίκτεται, ἄλλα δέ–καὶ τοῦτο πραχθέν–δύο ἢ τριῶν ὡρῶν ζῇ, δῶμεν δέ, ὅτι καὶ δέκα ἔτη. μὴ ἀκρίτως̣ ταῦτα γίνεται; οὐκ ἔστιν "τὰ κρίματα" ταῦτα "ἀβύσσῳ πολλῇ" ἐοι̣κότα; μόνον καθ όλου ἴσμεν, ὅτι οὐ ματαίως γεγένηται· εἰ καὶ ματαιότητα ἔσ̣χεν τῷ μηδὲ γεννηθῆναι μηδὲ ἀνατραφῆναι, μάλιστα ὁ ἡμῶν γεννητὴς οὐ ματαίως ταῦτα ποιεῖ. διὰ τί οὐ γιγνωσκόμενον ἐκεῖνό ἐστιν; ὅτι̣ ἔχομεν̣ λογ̣ι̣σμο̣υ`̣ς̣ ἀν θρώπων. ὑπὲρ σωτηρίας̣ δὲ κα̣ι`̣ το̣υ῀̣τ̣ο̣ γ̣ι´̣ν̣ε̣τ̣α̣ι̣, ἣν δίδωσιν ὁ θεὸς̣ ἑκάστῳ. λύει δὲ τ̣αῦτα πάντα τὸ μη`̣ τη`̣ν̣ αὐτὴν δίκην δοῦναι τὴν̣ ψυχὴν αὐτου῀̣. εἰ γὰρ συνσπείρ̣εται, μάταιά εἰσιν ὅλα ταῦτα. ἀλ̣λὰ κρίσει θεοῦ τὰ συνλήμ ματα γίνεται· καὶ ὁ θεὸς λέγει διδόναι τέκ̣να. καὶ εἴ πο̣τε γοῦν τι νες αἰτοῦσιν παρὰ αὐτοῦ τέκνα, τ̣ὰ δόμα̣τα τοῦ θεοῦ συνκρίσε̣ις. εἰ πολλα χῶς ἔτυχέν τις αὐτῶν, λόγῳ εὔχετ̣αι, λόγῳ δὲ τῷ τῆς σοφίας καὶ γνώσε ως, δόματα ἔχειν. λ··σ̣ο̣···που̣··λ̣ε̣·ς̣ λόγος ἡ ἀκολουθία ὑπ̣ο̣β̣·····. κατα`̣ τὴν ἀναγωγὴν λ̣οιπ̣ὸν̣, ὅτι ἐγενν̣ήθ̣η̣σαν–τίνες δῆθεν ἢ αἱ τῆς θείας διδασκαλίας γοναί–συνλ̣η̣μ̣φ̣θ̣ε̣ι῀̣σ̣α̣ι̣, ἱ´̣να τ̣εχθῶσιν, καὶ ε̣ὐθέως ἐβλάβησαν. οὕτως οὖν ἀνήχθη καὶ τὸ ἐν εὐαγγελίῳ λεγόμενον̣. θλ̣ίψεως πολλῆς ἐρχομένης λ̣έγει· "οὐαὶ ταῖς ἐν γαστρὶ ἐχούσαις καὶ ταῖς θηλα ζ̣ούσαις". ἡ ἐν γαστρὶ ἔχουσα τὴν θλῖψιν λαβοῦσα καὶ μὴ ἐνέγκασα ἐξα̣μ βλίσκει. καὶ ματ̣αι´̣ως ἐκ̣εῖνο συνελήμφθη. ἐνίαι δὲ ἐγεννήθησαν μέν, ἀλλὰ 174 οὐ τέλειαι γεγένηνται, ἀλλὰ τὴν θηλαζουσῶν ἐ´̣φερον †ηλιαν†· καὶ πάλιν ταχὺ τῆς ψυχῆς γε̣νομένης εἰς θλῖψιν ἐβλάβησαν, νεοπαγῆ ἐχούσης ἀρετήν, ἐν κατηχήσει πρώτῃ τ̣υγχ̣ανούσης. δυ̣νατ̣ὸν δὲ καὶ ὡσ̣α̣νεὶ ἱστορίαν λαβεῖν τοῦτο· τῆς θλίψεως ἐκ̣είνης τῆς μνημονευομένης ἐν τῷ εὐαγγελίῳ ἐπελθούσης χρεία ἦν φυγῆς. ὡς πρὸς τὸ ῥητὸν τὸ ὅλον λαβ̣ε´̣· αἱ ἐν γαστρὶ ἔχουσαι ἐνεποδίζοντο ὀξεῖ δρόμῳ χρήσασθαι καὶ κατελαμβάνοντο. ἠρέμα δὲ καὶ τὸν Ῥωμαίων πόλεμον αἰνίττεται τὸν κατὰ τῶν Ἑβραίων. ἐν γα-στρὶ ἔχουσα οὐ δύναται κ̣ακοπαθῆσαι ἢ ἐν τῷ φεύγειν ἢ ἐν τ̣ῷ μὴ τρέφεσθαι ὡς ἡ ἄλλη γυνὴ ἡ θηλάζουσα. τὴν ἐπ̣ι´̣τ̣ασιν οὖν τοῦ λιμοῦ καὶ τὰς μεγάλας κακίας ἐν τοῖς θ̣ρήνοις αἰνίττεται, ὅτι καὶ "γυναῖκες οἰκτίρμονες" ἔφαγον "τὰ παιδία ἑαυτῶν". ε᾿̣νεχώρει γὰρ ἄλλας μὴ οἰκτίρμονας οὔσας χρήσασθαι ἁπλῶς τροφῇ τῷ εὑρις κομένῳ, κἀ`̣ν̣ παιδίον ᾖν αὐτόυ· ἀλλὰ τὴν ἐπίτασιν τῆς κακώσεως καὶ τοῦ σπανίζειν τὰ ἀνα̣γκαῖα σημαίνει. αἱ συνδιατιθέμεναι οὖν οὐ μόνον πρὸς τὰ τέκνα, ἀλλὰ κ̣α̣ι`̣ πρὸς τοὺς ἄλλους, τὰ παιδία ἑαυτῶν ἑψήσασαι ἔφαγον. τοιαύτην μνημονεύετ̣αι ἐν ἐκείνῃ τῇ Μαριάμμῃ ἐν τοῖς περὶ τῆς ἁλώσεως τῆς Ἱερουσαλήμ. αὕτη φιλόπαις ἦν– μόνον δὲ ἦν παιδίον–ἦν δὲ καὶ τῶν εὐπόρων καὶ τῶν πάν̣υ̣ π̣λ̣ο̣υσ̣ι´̣ω̣ν̣. πολὺ δέ, οἶμ̣αι, εὐπορίας α᾿̣νήλ̣ω̣σ̣ε̣ν̣ εἰς τ̣ροφη´̣ν̣· ἐνίοτε αἶγα ἠγόραζεν ἢ ἔριφόν τινα. κ̣αι`̣ ὑπὸ 12 τῶν ἁρπαζόν των ἐν τῇ σ̣τ̣α´̣σ̣ει καὶ χειρόνως τοῖς πολεμικοῖς γέγονεν α᾿̣π̣ορία. καὶ εἰ ἦσαν αἰσθηθέντες̣ κάπνου οἱ στασιασταὶ εἰσήρχοντ̣ο καὶ κα̣θ̣ε̣ῖλον τὰ δει῀̣π̣να. λαβοῦσα οὖν τὸν παῖδα ἑαυτῆς–ἦν δὲ ὡς τριετής–ἔδωκ̣ε̣ν αὐτῷ λόγους τ̣ιν̣α´̣ς, ἐν οἷς καὶ τοῦτο ἔλεγεν, ὅτι "ἀ´̣μ̣ε̣ινόν ἐστίν σε ὑπ' ἐμοῦ φαγῆναι ἢ κακὸν δι̣α´̣λλαξαι̣ καὶ δουλείαν ὑπο̣μ̣ε̣ι῀̣ν̣αι παρὰ τω῀̣ν πολεμίων. ἰ´̣θ̣ι οὖν καὶ γίνου μοι τροφή". καὶ σφαγιάσα̣σα ὤπτησεν α̣ὐτό. μ̣ικρῷ δὲ ὕστερον ε̣ι᾿̣σ̣ε̣π̣η´̣δων οἱ στασιασταὶ καὶ οὐκ ἐκώ λ̣υ̣σ̣εν αὐτοὺς εἰσιέναι, ἀλλ' ἔλ̣ε̣γε̣ν̣ αὐτοῖς, ὅτι· "δεῦτε, φάγ̣ε̣ τε τὸ ἥμισυ". καὶ ὡσανεὶ ἐνίκησεν αὐτούς. καὶ ἐν σκ̣ότει ὄν̣ομα̣ αὐτο̣ῦ καλυφ̣θήσεται, καί γε ἥλιον οὐχ εἶδεν καὶ οὐκ ἔγνω ἀνάπαυσιν, τούτῳ ὑπὲρ τοῦτον. τοῦτο λέγει, ὅτι ὅλως οὐδέν ἐστιν οὗτος. τὸ "σ̣κότος" δὲ δ̣η̣λ̣ο̣ῖ 175 το`̣ ἄγνωστον το`̣ "ὄνομα", τ̣η`̣ν̣ ἀ´̣γνοιαν τὴν πε̣ρι`̣ αυ᾿̣τ̣οῦ διὰ τ̣ο`̣ μὴ ἔ γνωσθαι. ἦλθεν εἰς ἡμᾶς οὐδὲ αἰσθητὴν οὐδὲ ἀνηγ̣μένην ἐν σκότει ὁδόν. τό· καί γε ἥλιον οὐχ εἶδεν. οὐδὲ αἰσθήσει κέχρητ̣αι οὐδὲ ἀνάπα̣υσιν ἄλλην ἔσχεν. τὸν γὰρ ἥλιον ὄψει ἔστιν θεάσασθαι. οὐχ εἶδεν οὖν τοῦτον· εἰ δὲ ταύτης τῆς αἰσθήσεως οὐκ ἔσχεν ἀντίλημ̣ψιν, φανερόν, ὅτι οὐδὲ τῶν ἄλλων. οὐ καθόλου δὲ λέγω τοῦτο· "τούτῳ ὑπὲρ τοῦτον", τὸν παρὰ τὸν ἡγησάμενον "πλοῦτον

Hyperbolic Language and the Necessity of Love§13

13And he had glory and much instruction and a long life, because having been tested by all these things, he became an outcast and was not even deemed worthy quickly. He had nothing from these things through his wound; that one did not even suffer the same things as himself.

Regarding the turning back: 'and even the sun did not know him' (Matt 26:24). In agreement, you again take the turning back, because many, having been tested by the pleasures of those pursuing glory, were not even tested at the beginning. This one is better than that one. For that one, for the sake of which he strove and possessed, 'he will give a word' and will be punished. But this one does not endure this, not even having entered the beginning through human thoughts or having had a trial of them.

Again, to consider a man who has died even in ignorance to be better than all, but one who has judged all in pseudonymous knowledge. Peter alludes in the second epistle: 'it was better for them not to have known the way of righteousness, or to have known and to have turned back from the holy commandment handed down to them' (2 Pet 2:21). For he does not say at all that it is good to not have known the way of righteousness, but rather it is better not to have known than to have known and to despise it.

he has not spoken of other things regarding Judas, just as the Savior said: 'it was good for him, if he had not been born' (Matt 26:24). It was good for him, if he had not been called; if he had not been called, he would not have betrayed. It would not have been otherwise good for Saul, if he had not been king; for he did not fall among the lawless, among whom he fell after becoming king. And what did he live for a thousand years of descent, and he did not see goodness? If he lived a thousand years of descents, then he was a father of a thousand children: 'if a man begets a hundred' (John 10:40). To live, then, as a name consistent with begetting, let him take. But it would not be a conception of seed if, without the producing of offspring, there were no sowing of it; thus, not even...

These things would not have happened without a soul coming. According to the union that occurs, there are two causes: the marriage of the body, and the 'descent' of the soul. It is said similarly. Again, they say in this way 'descents' are cycles of years. Each year has a certain beginning, which we call his 'descent'.

Even if someone has become many-years from the multitude of years, he continued in the life which he had with diligent care, which makes those pursuing him compassionate; he gains nothing from this, so that becoming a thousand years might be equal to living a thousand years of descent; here 'cycle' is used in order to be. But how is it according to the explicit text and improbable and impossible? It is not improbable nor impossible; it has been spoken in a hyperbolic manner. And things spoken by way of hyperbole are not improbable and impossible—impossible at times, but not improbable. For someone will say thus: if a man is able to beget ten, he is able to beget a hundred, and to live so many years, if he lived fifty. The former, Methuselah, lived near a thousand. Therefore, the word is a hyperbole for the sake of emphasis, exaggerating the truth.

When the height of the cities constructed by those before Israel who possessed the land is spoken of, saying, 'we saw cities there with walls, whose walls reached even to the heaven', it was spoken hyperbolically. And the apostle also knew the logic of hyperbole and the use of the name. 'And still, by way of hyperbole, I say to you: if I have all knowledge and know all the mysteries, but do not have love, I benefit nothing' (1 Cor 13:2). For it is not profitable to know knowledge and all the mysteries without divine love. 'If we have all the faith so as to remove mountains, not having love, the greatness of the faith is nothing' (Matt 17:20). He says love is greater and that it is faith; and he gives it the power to say the mountains are removed; this is not lying, even if it exaggerates.

Greek · §13

καὶ δόξαν" καὶ πολυπαιδίαν ἐσχηκότα καὶ ζωὴν πολυχρόνιον, ἐπεί περ τούτων πειραθεὶς ἔξω πάντων γέγονεν καὶ οὐδὲ ταχέως ἠξιώθη. τὸ ἔκ τρωμα οὐδὲν ἔσχεν αὐτω῀̣ν τούτων, ἐκεῖνος οὐδὲ τὰ αὐτὰ αὐτῷ πέπονθεν. ἐπερ· τὴν ἀναγωγήν· "καί γε ἡ´̣λιον οὐκ ἔγνω". συμφώνως πάλιν λαμβάνεις τὴν ἀναγωγήν, ὅτι πολλοὶ πειραθέντες τῶν ἡδέ ων τῶν μεταδιώκουσιν δόξαν, ἄλλος δὲ οὐδὲ τὴν ἀρχὴν̣ αὐτῶν ἐπειράθη. οὗ τος ἀγαθότερός ἐστιν ὑπὲρ ἐκεῖνον. ἐκεῖνος γὰρ ὑπὲρ ὧν ε᾿̣σπούδασεν καὶ ἐ´̣σ̣χεν, "λόγον δώσει" καὶ τιμωρ̣ηθήσεται. οὗτος δὲ τοῦτο ο̣υ᾿̣χ̣ ὑφίσταται οὐδὲ τὴν ἀρχὴν ἐντραπεὶς τοῦ ἀνθρώπου κ̣···νοις ἢ πεῖραν αὐτῶν ε᾿̣σχη̣ κώς. π̣α´̣λιν οὐδὲ ἐν ἀγνοίᾳ τελευτήσαν̣τ̣α̣ ἄνθρωπον κρείττονα εἶν̣α̣ι ἡγ̣εῖ τ̣αι παντός, του῀̣ δ̣ὲ ἐν τῇ ψευδωνύμῳ γνώσει κρι´̣ναντος ἔχειν πάντα. ε̣π̣ι̣·····κ̣····· ·κ̣·ν̣α̣············ ··· Πέτρος αἰνίττετα̣ι̣ ε᾿̣ν̣ τῇ ἐπ̣ι̣στολ̣ῇ τῇ δευτέρᾳ· "κρεῖττον ἦν αὐτ̣ο̣ι῀̣ς̣ μὴ ἐγνωκέν̣αι τη`̣ν̣ ὁδὸν τῆς δι καιοσύνης ἢ ἐπιγνοῦσιν ἀνακάμψαι εἰς τὰ ὀπίσω ἀπὸ τ̣ῆς παραδοθείσης αὐτοῖς ἁγίας ἐντολῆς". μὴ γὰρ καθάπαξ λέγει καλὸν εἶναι τὸ μη`̣ ε᾿̣γ̣νω κε´̣ν̣αι τὴν̣ ὁδὸν τῆς δικαιοσύνης, ἀλλὰ κρεῖττον μὴ ε᾿̣γ̣νωκέναι ἢ γνόντα κ̣ατα̣φρονῆσαι αὐτῆς. οὐκ ἄλλα εἴρηκεν ὥσπερ περὶ τοῦ Ἰούδ̣α ὥσπ̣ερ ὁ σωτήρ· "καλὸν ἦν αὐτῷ, εἰ οὐ γεγέννητο". καλὸν ἦν αὐτῷ, εἰ μη`̣ κέκλη το· εἰ μὴ κέκλη̣το, οὐ προέδωκεν̣. οὐκ ἂν ἑτ̣έρως καλὸν ἦν τῷ Σαο̣υ´̣λ̣, ει᾿̣ μ̣ὴ βασιλεύσας ἦν· οὐ περ̣ιέπιπ̣τ̣εν γ̣ὰρ τοῖς ἀνο´̣μοις, οἷς περιέπ̣εσεν βασιλεύσας. καὶ τί ἔζησεν χιλίων ἐτῶν καθόδους, καὶ ἀγαθο σύνην οὐκ εἶδεν; ε̣ι᾿̣ ἔζη̣σεν χιλίων ἐτῶν κ̣αθόδ̣ο̣υς̣, τ̣ότε πατὴρ χιλίων παιδίων ἦν· "ἐὰν γεννήσῃ ἄνθρωπος ἑκατόν". τὸ ζ̣ῆσα̣ι οὖν̣ ὡς̣ ὀ´̣ν̣ο̣μ̣α̣ σύμφωνον τῇ γεν̣ν̣ήσει λαβέ. οὐχὶ δὲ ἂν̣ γένοιτο σύνλημ̣ψις σπέρματος̣ καὶ βρέ 176 φ̣ους οὐ γινομένης σπορᾶς αὐτοῦ· οὕτως οὐκ ἂν γένοιτο ταῦτα μὴ κατ ελθούσης ψυχῆς. κατὰ τῆς συνστάσεως τῆς γε̣ν̣ο̣μένης τὰ αἴτια δύο εἰ σίν· τοῦ δὲ σώματος γάμος, τῆς δὲ ψυχῆς "κάθοδος". κατὰ τοια´̣δε καὶ τό. πάλιν λέγουσιν οὕτως "καθόδους" περιόδους ἐτῶν. ἕκαστος ἐνιαυτὸς ἔχει τινὰ ἀρχήν, ἣν καλοῦμεν "κάθοδον" αὐτοῦ. κἂν πολυέτης οὖν τις γέ γονεν ἐκ τοῦ πλήθους ἐνιαυτῶν, διέπεσαν ἐν τῇ ζωῇ ᾗ ἔσχεν τῇ περι σπουδαστῷ, ἥτις ἐλεεινοὺς ποιεῖ τοὺς μεταδιώκοντας· οὐδὲν ἐκ τούτου κερδαίνει ἵνα ἴσον ᾖ τὸ γενέσθαι χιλίων ἐτῶν τῷ ζῆσ̣α̣ι̣ χιλίων ἐτῶν καθόδους· ὧδε περίοδος ἵνα ᾖ. ἐπερ· ὡς κατὰ τὸ ῥητὸν καὶ ἀπίθανο̣ν̣ καὶ ἀδύνατον; οὐκ ἔστιν ἀπίθανον οὐδὲ ἀδύνατον· ὑπερβ̣ολῆς τρόπῳ ε̣ἰ´̣ρ̣η̣ται. τ̣ὰ δὲ κατ' ὑπερβολὴν λεγόμενα οὐκ εἰσὶν ἀπίθανα καὶ ἀδύνατα–ἀδύνατα μὲν ἐνίοτε, οὐ μὴν ἀπίθανα. λέξει τις γὰρ οὕτω· εἰ δύναται̣ ἄνθρωπος γεννῆσαι δ̣έκα̣, δύναται καὶ ἑκατὸν γεννῆσαι, καὶ τοσαῦτα ἔτη ζῆσαι, εἰ ἔζησεν πεντήκοντα. ἐγγὺς γοῦν τῶν χιλίων ἔζησαν οἱ πρότερον Μαθουσαήλ. ὑπερβολη`̣ οὖν ἐστιν̣ λόγος ἐμφάσεως ἕνεκα 13 ὑπ̣ε̣ρ̣α̣ι´̣ρ̣ω̣ν̣ τὸ ἀληθές. ὅταν τὸ ὕψος τῶν κατασκευασθέντων πόλεων ὑπ̣ο`̣ τῶν πρὸ τ̣ο̣ῦ Ἰσραὴλ κατεχόντων τὴν γῆν λέγητ̣αι̣, ὁ´̣τ̣ι̣ "εἴδομεν πόλεις ἐκεῖ τειχήρεις, ὧν τὰ τείχη ἕως τοῦ οὐρανοῦ", ὑπερβο̣λ̣ι̣κ̣ω῀̣ς̣ ε᾿̣λ̣έχθη. οἶδεν δὲ καὶ ὁ ἀπόστολος τὸν λ̣ο´̣γ̣ο̣ν̣ τῆς ὑπερβολῆς καὶ τὴν χρῆσιν τοῦ ὀνο´̣μ̣α̣τ̣ο̣ς̣. "καὶ ἔτι καθ' ὑπερβο̣ λὴν ο῾̣δ̣ὸν̣ ὑμῖν δίδωμι· ἐὰν ἐ´̣χ̣ω πᾶσαν τὴν γνῶσιν καὶ εἰδῶ τὰ μυ̣στή ρια πάντα, ἀγα´̣π̣ην δὲ μὴ ἔχω, οὐδὲν ὠφελοῦμαι". μὴ γὰρ συμφέρει γνῶσ̣ιν γ̣ινώσ̣κειν κα̣ὶ τὰ μυστήρ̣ι̣α πάντα ἄνευ θείας ἀγάπης. "εἰ πᾶσαν ἔχομεν τὴν πίστιν ὥστε μ̣ε̣θ̣ιστάνε̣ι̣ν̣ ὄρη ἀγάπην οὐκ ἔχοντες, καὶ τὸ μέγεθος πίστεως ου᾿̣δε´̣ν̣ ἐστ̣ι̣ν̣". λέγει ἀγ̣άπην μείζ̣ονα̣ καὶ πίστεως εἶναι· καὶ δ̣ὸς αὐτὴν εἰπεῖν τὰ ὄρη μεθιστάνειν̣· ου᾿̣ ψεύδεται τοῦτο, εἰ καὶ ὑπεραίρει

Life as a Shadow§14

14the truth, so as to encounter unbelief. And he says again: 'and Ahaziah was swift in doing as the watchers in the field' (1 Kings 22:38). He was fast. And according to allegory, often the life of men and their polity is called a sea. Here, waves are able to signify what happens to man. And he says that regarding the judgments happening to him, 'it ascends even unto the heavens' and 'it descends even unto the depths' (Psalm 36:9).

an?... so in general regarding man he says, Gaps... of the things... Gaps... when Gaps... Gaps... here also regarding Gaps... the Jews were stronger... Gaps... the words of God and... 'a part of him'. And those from the Greeks who believed were called... Gaps... the Jews being such as being a holy commonwealth and the others, but having made the things called Gaps subject to those on whom he was called... and so this is to say 'what is superfluous', if first someone is called and... Gaps... he took it for himself... Gaps... Gaps... and he speaks about the conduct and life here. This living we have while being in the flesh and passing through this. It is under time, it is under the number of days. But the truly living is eternal; and such a life is both eternal and without end. He speaks therefore about the life here, the life in heaven. And he made them in shadows; for who will announce to man what will be after him under the sun (Ecclesiastes 1:9). The life of men, which they lead here, is shadowy. You have in the Gospel said by the Savior: 'Seek', he says, 'first the righteousness...'

"...and the kingdom of God, and all these things will be set before you." It is impossible for a shadow to be without a pre-existing body. There must be a body so that a shadow may thus follow it. Therefore, the life here is a shadow, being a consequence of a preceding life, which the life occurring here follows. For this reason it is said, "our days are as a shadow." And Job also said previously, "the life of men on the earth is a shadow." The life on the earth, or the material life, the temporal, the one in the flesh, this is a "shadow" of the life above.

It is a possible thing, an easy thing, a productive thing. So also the apostle, wishing to show the shadowy life, said, "If in this life we have only hoped, we are more to be pitied than all men" (1 Cor 15:19). Let a man, having some hope, attend to a shadow appearing to help him; in a palace, if someone perceives the face of a king not present, will the shadow or the appearance benefit him? For it is not possible for that which can be present to him beside a true king who rules according to laws, to be the shadow itself. Therefore our life is shadowy. But having known this, beloved, that this life is shadowy, attend to it as to something not permanent, as to something dependent on another; and in this, observe that there is another life which the shadowy life follows, and live and act according to that.

For thus "one is able to please God." Because of "who will announce to man" (Eccl 1:3) what follows him while he still exists under the sun, all divination is refuted from that source, all human prophecy. For "under the sun" is not in vain. For those having ascended above the sun of the Son and having approached the sun of righteousness, as it is said of them that "they will shine like the sun in the kingdom of their Father," it is not possible to announce "what will come after," or what receives them. And as I have said and now will say: we say that we have ignorance of the judgments of God, since they happen to be "unsearchable. The judgments of God are very deep" (Rom 11:33). And the abyss is incomprehensible or difficult to comprehend. And let it be said that even if some were judged by a most righteous king in a dream, each according to his own sin, we all know that they were judged justly, though not to this extent...

Greek · §14

τὸ ἀληθές, ὥστε τυχεῖν ἀπιστίας. καὶ λε´̣γει πάλιν· "καὶ ἦν̣ Ἀσ̣α̣ὴλ κο̣υ῀̣φος τοῖς ποσὶν αὐτου῀̣ ω῾̣σεὶ δορκὰς ἐν ἀγρ̣ῷ". ταχὺς ἠ῀̣ν. καὶ κατὰ ἀλληγ̣ο̣ρι´̣αν̣ πολλάκις ὁ βίος τῶν ἀν̣θρώπων καὶ ἡ πολι τεία̣ αὐτω῀̣ν θάλαττα ὀνομάζεται. δύναται ὧδε κύματα δ̣η̣λ̣οῦν̣ τὰ συμ βα̣ι´̣ν̣ο̣ντα ἀνθρώπῳ. καὶ λέγ̣ει ὅτι ····· τῶν κριμάτων τῶν αυ᾿̣τ̣ῷ συμ βα̣ι̣νόντων "ἕως εἰς οὐρανοὺς ἀναβαίνε̣ι" κ̣α̣ὶ "κατ̣αβαίνει ἕως ει᾿̣ς ἀβύσσους". ··οὐκ ἐ´̣σ̣τιν ····· ······ω̣ν ····· ·ν·····ν. 193 τῷ ἑξῆς χρ̣όνῳ ····· ····· ···. ἀνθρώπῳ τυγχαν̣···· ··η̣······· τ̣ι´̣ π̣ε̣ρι̣σσὸν̣ τῷ ἀνθρώπῳ; ····· ····· ·οὖν̣ καθόλου π̣ερὶ τοῦ ἀνθρώπου λε´̣γ̣ει, ο̣υ᾿̣κ̣ ····α̣ι̣ οὐκ̣ εἰσὶν̣ κ̣αθόλου··· ····· ·· τῶν πραγμάτων ····τ̣ο̣· ἔτους κ̣αὶ ἐνιαυτοῦ τ̣ο̣υ῀̣ ·····μους̣ ·μ̣········ ···εται. ὅταν ·····ι̣ς̣ τ̣ο`̣ ··ριω̣··ας̣ ··πολε ····· ····· ····· ·····εται. ὧδε δὲ περὶ ···καθόλου ····· ·········· δυν̣············ ····· ····ε̣···ν οἱ Ἰο̣υ̣δα̣ῖοι ἰσχυρότεροι ····αι ··· ·······π̣ρ̣····· ····· το̣ῖς αὐθένταις τὰ λ̣όγ̣ι̣α τ̣ο̣ῦ θεοῦ καὶ ····· ·α̣ι̣····ω····· ····· "μερὶς αὐτοῦ". ἐκλήθη̣σ̣α̣ν̣ δὲ οἱ ἀπὸ τῶν Ἑλ̣λη´̣ν̣ω̣ν̣ π̣ι̣στ̣εύσαντες ····· ·······ε̣ρ̣ωσιν π̣·λ̣··λ̣ο´̣γων οἱ Ἰουδαῖο̣ι̣ ὡ῀̣δε̣ μ̣ερὶς ὄντες̣ ····σ̣ε̣··· πολίτ̣ευμα ἅγιον καὶ τὰ ἄλλα, ἀλλ' ἥτ̣τ̣ω ····ε̣υ̣ον̣ τες τὰ πράγμ̣α̣τα̣ τ̣ὰ ····· φωνηθέντα ἐφ' οἷς ἐκλήθ̣η̣σαν ·· κ̣α τὰ τοῦτο οὖν "τί π̣ε̣ρ̣ισσο´̣ν" ε᾿̣σ̣τιν εἰπ̣εῖν, ἐὰν πρῶτόν τις κληθ̣ῇ καὶ μ···· ················· ····ε̣······· α̣ὐτὸ κατ̣είλ̣ηφ̣ε̣ν̣ ···ε̣······μ̣··· κεναι ποτε`̣ ············ ··πλεονε̣κτημα̣χ ······· ····· ·ρ̣··· ζωῆς μ̣······σ̣ε····· ····· ··· περὶ τῆς ἐνταυ῀̣θ̣α διαγ̣ωγῆς καὶ ζωῆς λέγει· τὸ ζῆν τοῦτο ἔχομεν μετὰ σαρκὸς ὄντες καὶ ἐ´̣τ̣ι ἐν̣ τ̣α̣ύτῃ δ̣ιάγοντες. ὑπὸ χρόνον ἐστίν, ὑπὸ ἀριθμὸν ἡμερῶν ἐστιν. τὸ δὲ ἀληθῶς ζη῀̣ν αἰώνιόν ἐστιν· αἰώνιος δέ ἐστιν καὶ ἀπέραντος ἡ τοιαύτη ζωή. περὶ τ̣ῆς οὖν ἐνταῦθα ζωῆς τῆς ἐνύλου λέγει. καὶ ἐποίησεν αὐτὰς ἐν σκιᾷ· ὅτι τίς ἀπαγγελεῖ τῷ ἀνθρώ πῳ τί ἔσται ὀπίσω αὐτοῦ ὑπὸ τὸν ἥλιον. ἡ ζωὴ τῶν̣ ἀνθρώπων, ἣν ἐνταῦθα περιέπουσιν, σκιώδ̣ης ἐστίν. ἔχεις ἐν τῷ εὐαγγελίῳ πρ̣ὸς τοῦ σωτῆρος λεγόμενον· "ζητεῖτε̣", φ̣ησίν, "πρῶτον τὴν δικαιοσύνην καὶ τη`̣ν βασιλείαν τοῦ θεοῦ, καὶ πάντ̣α ταῦτα π̣ροςτεθήσε ται ὑμῖν". ἀδύνατόν ἐστιν σκιὰν εἶναι μὴ προϋπάρχοντος̣ σώματος. δεῖ εἶναι σῶμα, ἵν' οὕτως ἐπακολουθήσῃ σκιά. ὁ βίος οὖν ὁ ἐνταῦθα σκιά ἐστιν οὔσης 194 προηγουμ̣ένης ζωῆς, ἧς ἐπακολούθημά ἐστιν ἡ ὧδε γινομε´̣νη. διὰ τ̣α̣υ῀̣τα λέγετ̣α̣ί που· αἱ ἡμέραι ἡμῶν ὡς σκιά". καὶ ἔτι ἔλεγεν ὁ Ἰὼβ πρότερον· "σκιά ἐστιν ὁ β̣ι´̣ο̣ς τ̣ῶν ἀνθρώπων ἐπὶ τῆς γῆς". ὁ ἐπ̣ὶ τῆς γῆς βίος ἢ ἡ ἔν υλος ζωή, ἡ πρόσκ̣αιρος, ἡ μετὰ σαρκός, αὕτη "σκιά" ἐστιν τῆς ἄνω ζωῆς. γε̣νητὸν πρᾶγμά ἐστιν, εὐκι´̣νητον, εὐπαράγωγον. οὕτω καὶ ὁ ἀπόστολος τὴν σκιώδη ζωὴν δεῖcαι θέλων ἔλεγεν· "εἰ ἐν ταύτῃ τῇ ζωῇ ἠλπικότες ἐσμὲν μ̣όνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν". ἔστω γ̣οῦν τις ἐλπίδα ἔχων ἐπὶ σκιὰν φαινο̣μένου βοηθοῦντος, ἐν ἐσόπ τρῳ τὶς κ̣ατανοῶν τὸ πρόσωπον βασιλέως οὐ πάρο̣ντος, εἰ ὠφελήσει αὐτὸν ἡ σκιὰ ἢ τὸ φαινόμενον. μὴ γὰρ δύναται αὐτῷ ὑπαρχθῆναι, ἃ δύναται ὑπαρχ θῆναι αὐτ̣ῷ παρ̣α`̣ β̣ασιλέως ἀληθοῦς το̣ῦ κα̣τὰ νο´̣μους ἄρχοντος. ὁ βίος οὖν ἡμῶν σκιώδης ἐστίν. ἀγαπητὸν δὲ γ̣νόντα τοῦτο, ὅτι σκιώδης ἐστὶν ὁ βίος οὗτος, αὐτῷ προσσχεῖν ὡς πράγματι μὴ παραμόνῳ, ὡς ἄλλοθεν ἀρκούμενον̣, καὶ το̣υ῀̣τ̣ο̣ δ̣ε̣ι῀̣ σ̣κοπ̣εῖν ὁ´̣τι ἄλλος ἐστὶν βίος, ᾧ ἐπακολουθεῖ ὁ σκιώδης, καὶ κατ' ἐκ̣εῖν̣ον ζῆν καὶ πράττειν. οὕτ̣ω̣ γὰρ "ἀρέσαι τὶς θεῷ δύ νατ̣α̣ι". διὰ τοῦ "τίς ἀπαγγελεῖ ἀνθρώπῳ" τί ἐπακολουθεῖ αὐτῷ ἔτι ὄντι υ῾̣πὸ τὸν ἥλιον, ἀναιρεῖται ἔνθεν πᾶσα μαντική, πᾶσα πρόγνωσις ἀνθρωπίνη. οὐ μάτην 14 γὰρ προσκεῖται τὸ "ὑπο`̣ τ̣ὸν ἥλιον". οἱ γὰρ ὑπεραναβεβηκότες τὸν ἥλιον τοῦ τον καὶ τῷ ἡλίῳ τῆς δικαιοσύνης προσπελάσαντες ὡς λεχθῆναι περὶ αὐτῶν ὅτι "ἐκλάμψουσιν ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν", ἀπαγγεῖλαι δύ νανται, "τί ἔσται ὀπίσω", τί διαδέχεται αὐτούς. καὶ ὅπερ εἶπον̣ καὶ νῦν ἐρῶ· ἐλέγομεν, ὅτι ἄγνοιαν ἔχο̣μ̣εν τῶν τοῦ θεοῦ κριμάτων, ἐπεὶ τυγχάνουσιν̣ "ἀνεξερεύνητα. τὰ κρίματα τοῦ θεοῦ ἄβ̣υσσός ἐστιν πολλή". ἡ δὲ ἄβυσσος ἀκατάλημ̣πτός ἐστιν ἢ δυσκαταλημπτός. κ̣αὶ ἔλ̣ε γον, ὅτι ἔστωσάν τινες ὑπὸ βασιλε´̣ως δικαιοτάτου καταδ̣ικασθέντες̣ ἐν νή σῳ, ἕκαστος κατὰ τὸ ἁμάρτη̣μα ἑαυτοῦ, καὶ πάντες ἴσμεν, ὅτι κατεδικάσθη σαν δικαίως, οὐ μὴν ὅσδε

The Good Name and the True Light§15

15For what reason? We have this to say even here. Again, many among the rulers turned toward private interests. This same Ecclesiastes says: 'I saw slaves on horses and rulers riding about' (Eccl 10:7), and we cannot say for what reason he has this. But we can say in general that the things of men fall away. If, however, surpassing these, we become heavenly, no longer observing the temporal and apparent things, then we will lift ourselves to God, being able to know such things as follow after these.

For each one receives a reward according to his practice and his work. This is said regarding God by the Psalmist: 'You will render to each according to his works' (Ps 62:11). And even if the works are manifest, we do not trust in what kind of disposition is performing them. Moreover: 'And he made them in shadow.' The upward leading? He says this: 'Those having shone like the sun in the kingdom of their own Father' lived in the true days. In a manner of promising, he spoke concerning someone: 'I will fill him with length of days' (Dan 12:2). Indeed, these long days occurring toward the light of the truth are not shadowy; they are the prototypes. But the days which we can still receive while surrounded by flesh are shadowy.

Then one knows 'in part,' when 'the perfection has not yet come' (1 Cor 13:12), when he possesses the 'earnest of the Spirit' (Eph 1:14) and the light of the truth. Someone 'made these days in shadow,' but he did not know what would be behind him, whether he would surpass the shadow or fall down by it. And so that we may take the view from another example: the Jews have come to be in shadow, 'in the shadow' of days, not in the days themselves. For Moses, speaking the previous and true days, interprets: 'This is your life and this is the length of your days: to love the Lord your God with all your heart and with all your soul' (Deut 6:5).

But the love toward God occurring 'from all the soul and from all the disposition' does not work an increase of these days. For many diligent and God-fearing men were quickly transferred from life, and others, the most mediocre, lived long. For who will announce to man what will be behind him under the sun?...

One must take the word in two ways, so that this is both 'what shall be announced to him under the sun' (Ecclesiastes 1:9) and 'who else under the sun is able to announce'. Both are true. Furthermore, what is the leading up? This leading up is this: for both the man and the one striving to truly possess what is pleasant to him, it is asked 'who will announce to him, what will be after him under the sun'. It can be said here of the things that shine forth, those that lead up from the shadow, and those that guide from the temporal into the eternal. It is also possible to take this regarding the 'shadow' of righteousness, that 'who will announce to him, what will be to them under the sun', while still approaching righteousness. For he is no longer under the 'sun of righteousness' himself, having surpassed the shadow and having become in that truth seeing it 'face to face' (1 Cor 13:12).

A good name is preferred over oil, and the day of death over a day of birth. It exhorts to attend to a good reputation. For it has been said: 'A good reputation is praised by bones' (Prov 22:1). And we are accustomed to say that the one attending to virtue has acquired a good name, and the one living shamefully receives a bad name. Therefore, one is exhorted to attend to reputation. For this name, which seems to be sweet like oil, is good. Furthermore, is the spoken word clear? Those living well in life seem to be praised—but this can be with slander; such as the rich man remembered after Lazarus, and the one who heard: 'Fool, in this night they require your soul from you (Luke 12:20). But what you have prepared, what will it be?' Therefore, you prefer and choose this name of the seemingly good oil. But it is possible to take up the beautiful name, to make use of the chosen name of God. In order that the name not be bare, the good name consists according to virtue. And someone acquires this with toil and pain and sweat. But that which becomes sweet by chance often happens and is outside of their own striving. This is what the saint rejects, saying: 'Let not oil that sins anoint my head', which they think is sweet and oils themselves, but he says let it not be for me. For not every reputation is praiseworthy. The name here can be equal to reputation. Many are well-spoken of, who are able to exhaust others, claiming that they are rich, that they are rulers. This...

Greek · §15

διὰ τί. οὕτω καὶ ὧδε ἔχομεν εἰπεῖν. 195 καὶ ἔνπαλιν ἐξ ἀρχόντων πολλοὶ εἰς ἰδιωτισμὸν ἐτ̣ρ̣άπησαν. αὐτὸς οὗτος ὁ ἐκκλησιαστὴς λέγει· "εἶδο̣ν δου´̣λους ἐπὶ ἵππους καὶ ἄρχοντας περιπα τοῦντας", καὶ οὐκ ἔχομε̣ν̣ εἰπεῖν, διὰ τ̣ί ὅσδε τόδε ἔχει. ἔχο̣μεν δὲ καθόλου τοῦτο εἰπεῖν, ὅτι διαπίπτει τ̣ὰ τῶν ἀνθρώπων. ἐὰν δὲ ὑπερβαίνοντες ταῦτα ἄνω γενώμεθα μηκέτι σκοπο̣υ῀̣ντες τὰ πρόςκαιρα καὶ φαινόμενα, τότε̣ ἀναρ τήσομεν ἑαυτοὺς τῷ θεῷ, τὰ τηνικάδε δυνάμενοι γνῶναι, ἃ ἐπακολ̣ουθεῖ τῷ μετὰ ταῦτα. ἕκαστος δὲ πρὸς τὴν πρᾶξιν καὶ πρὸς τὴν ἐργασίαν μισθὸν ἀπο λαμβάνει. εἴρηται δὲ τοῦτο πρὸς τὸν θεὸν ὑπὸ τοῦ ψαλμῳδοῦ· "σὺ α᾿̣π̣οδ̣ω´̣σεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ". κἂν γοῦν φανερὰ ὦσιν τὰ ἔργα, ἀλλά γ' ο̣υ᾿̣κ̣ ἐ π̣ι̣σ̣τάμεθα, ποίᾳ διαθέσει αὐτὰ ἐνεργοῦσιν. ἐπερ· "καὶ ἐποίησεν αὐτὰς ἐν σκιᾷ". ἡ ἀνα̣γ̣ω̣γ̣η´̣; λέγει τοῦτο· "οἱ ἐκλάμψαντες ὡς ὁ ἥλιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς ἑαυτῶν" ἐν ταῖς ἀληθιναῖς ἡμέραις διήγαγον. ἐπαγγελίας γοῦν τρόπῳ πρός τινα εἶπεν περί τινος· "μακρότητι ἡμερῶν ἐνπλήσω αὐτόν". α̣ι῾̣ μ̣ακραὶ αὗται ἡμέραι αἱ πρὸς τοῦ φωτὸς τοῦ ἀληθινοῦ γινόμεναι οὐκ εἰσὶν σκιώ-δεις, πρωτότυποί εἰσιν· σκιώδεις δέ εἰσιν ἡμέραι, ἃς δυνάμεθα ἔτι σάρ-κα περικείμενοι ἀναδέξασθαι. τότε "ἐκ μέρους" τις γιγνώσκει, ὅτε οὔπω "τὸ τέλειον ἐλήλυθεν", ὅτε ἐν "ἀρραβῶνι πνεύματος" καὶ τοῦ φωτὸς τοῦ ἀληθινοῦ τυγχάνει. "ἐποίησεν οὖν ταύτας τὰς ἡμέρας ἐν σκιᾷ" τις, ἀλλ' οὐκ οἶδεν, τί ο᾿̣πίσω̣ αὐτοῦ ἔσται, εἰ ὑπερβήσεται τὴν σκιὰν ἢ καταπεσεῖ-ται κατ' αὐτῆς. καὶ ἵνα ἐξ ἄλλου παραδείγματος τὴν θεωρίαν λάβωμεν· οἱ Ἰουδαῖοι γεγένηνται ἐν σκιᾷ "ἐν σκιᾷ" ἡμερῶν, οὐκ ἐν αὐταῖς ταῖς ἡμέραις. ἑρ-μηνεύει γὰρ τὰς ἡμέρας τὰς προηγουμένας καὶ ἀληθινὰς Μωΰσης λέγων· "αὕτη ἡ ζωή σου καὶ αὕτη ἡ μακρότης τῶν ἡμερῶν σου, ἀγαπᾶν κύριον̣ τὸν θεόν σου ἐξ ὅλης καρδίας σ̣ου καὶ ὅλης ψυχῆς σου". ἡ ἀγάπη δὲ ἡ πρὸς θε-ὸν "ε᾿̣ξ ὅλης ψυχῆς καὶ ἐξ ὅλης διαθέσεως" γινομένη οὐκ αὔξησιν τῶν ἡμε̣ρ̣ῶν̣ τούτων ἐργάζεται. πολλοὶ γὰρ σπουδαῖοι καὶ θεοσεβεῖς ἄνθρω-ποι ταχέως μετετέθησαν τοῦ βίου, καὶ ἄλλοι ἐμακροημέρευσαν φαυλότατοι̣. ὅτι τίς ἀπαγγελεῖ τῷ ἀνθρώπῳ, τί ἔσται ὀπίσω αὐτοῦ ὑπὸ τὸν ἥλιον. 196 ἀμφιβόλου οὔσης τῆς λέξεως ἑκατέρως αὐτὴν ἐκλαβεῖν δεῖ, ἵνα ἦ τοῦτο "τί ἀπαγγελήσεται αὐτῷ ὑπὸ τὸν ἥλιον" καὶ "τίς̣ ἔτι ὑπὸ τὸν ἥλιον ὢν δύναται ἀπαγγεῖλαι". ἀμφότερα δέ ἐστιν ἀληθῆ. ἐπερ· ἡ ἀναγ̣ωγη´̣; ἡ ἀναγωγὴ αὕτη ἐστίν· καὶ τῷ ἀνθρώπῳ καὶ σπουδάζοντι τὰ αὐτῷ ἀλη-θῶς ἡδέα ἔχειν "τίς ἀπαγγελεῖ αὐτῷ, τί ἔσται ὀπίσω αὐτοῦ ὑπὸ τὸν ἥλι-ον". δύναται ὧδε λέγεσθαι τὰ διαλάμποντα, τὰ ἀνάγοντα ἀπὸ τῆς σκιᾶς, τὰ χειραγω̣γοῦντα ἐκ τῶν̣ προσκαίρων ἐπὶ τὰ αἰώνια. δυνατὸν δὲ καὶ περὶ τῆς "σκιᾶς" τῆς δικαιοσύνης ἐκ̣λαβεῖν τοῦτο, ὅτι "τίς αὐτῷ ἀπαγγέλει, τί ἔσται αὐτῶν ὑπὸ τὸν ἥλιον", ἔτι π̣λ̣ησιάζοντι τῇ δικαιοσύνῃ. οὐκέτι γὰρ ὑπὸ τὸν "ἥλιον τῆς δικαιοσύνης" ἐστὶν αὐτὸς ο̣ὑ῀̣-τ̣ος ὁ ὑπερβὰς τὴν σκιὰν καὶ ἐν αὐτῇ τῇ ἀληθείᾳ γενόμενος "πρόσωπον πρὸς πρόσωπον" αὐτὴν ὁρῶν. 196 ἀγαθὸν ὄνομα ὑπὲρ ἔλαιον καὶ ἡμέρα τοῦ θανάτου ὑπὲρ ἡμέραν γενέσεως αὐτοῦ. προτρέπει ἐπιμέλεσθαι καλῆς φήμης. εἴρηται γα`̣ρ· "φήμη α᾿̣γαθὴ πιαίνει ὀστᾶ". καὶ εἰώθαμεν̣ λ̣έγειν καλὸν ὄνομα κεκτῆσθαι τοὺς ἀρετῆς ἐπιμελο μένους καὶ κακὸν 15 ὄνομα λαμβάνειν τὸν φαύλως διάγοντα. προτρέπεται οὖν φήμης ἐπιμέλεσθαι. ὑπὲρ γὰρ τὸ ἔλαιον τὸ δοκοῦν ἡδὺ εἶναι ἀγαθόν ἐστιν τὸ ὄνομα τοῦτο. ἐπερ· φανερὸν τὸ ῥητόν; ἐλεειν̣ο̣ὶ δοκοῦσιν οἱ ἐν τῷ βίῳ εὖ διάγοντες– ἔστιν δὲ μετὰ κακοδο ξίας τοῦτο ἔχειν· οἷος ἦν ὁ μετὰ Λαζάρου μνημονευθεὶς πλούσιος καὶ ὁ μὲν ἀκούσας· "ἄφρων, ταύτῃ τῇ νυκτὶ ἀπαιτοῦσιν τὴν ψυχήν σου ἀπὸ σοῦ. ἃ δὲ ἡτοίμασας, τινί ἔσται;" τούτου οὖν τοῦ δοκοῦντος ἐλαίου τὸ ὄνομα τὸ ἀγαθὸν προτιμᾶτε καὶ προκρί νετε. δυνατὸν δὲ τὸ ὄνομα τὸ καλὸν ἀναλαβεῖν, τὸ αἱρετὸν ὄνομα τοῦ θεοῦ χρη ματίζειν. ἵνα μὴ τὸ ὄνομα ψιλὸν ᾖν, τὸ ὄνομα τὸ ἀγαθὸν κατὰ ἀρετὴν συνίστα ται. σὺν καμάτῳ δὲ καὶ πόνῳ καὶ ἱδρῶτι τοῦτό τις κτᾶται. τὸ δὲ ἐκ τοῦ παραχρῆμα γινόμενον ἡδὺ ἀκμητὶ πολλάκις παραγίνεται καὶ ἔξωθεν τῆς αὐ τῶν σπουδῆς. τοῦτό ἐστ̣ι̣ν̣ ὃ παραιτεῖται ὁ ἅγιος λέγων· "ἔλαιον ἁμαρ τωλῶν μὴ λιπανάτω τὴν κεφαλήν μου", ὃ νομίζουσιν αυ῾̣τοι῀̣ς̣ ἡδὺ καὶ ἐλαι οῦν αὑτούς, μὴ ὑπαρξάτω μοι. μὴ γὰρ πᾶσα φήμη ἐπαινετή ἐστιν. 197 τὸ δὲ ὄνομα ὧδε ἴσον φήμῃ δύναται. πολλοί εἰσιν εὐφημούμενοι, οἳ δύ νανται καταπονεῖν ἄλλους, ὅτι πλούσιοι, ὅτι ἄρχοντες. τοῦτο

The Purpose of Mourning§16

16Therefore the name is not for the sake of mercy. For there is nothing else of mercy. But that which is truly to be chosen and brings to the possessor something beyond the pleasures of life is the true name.

Similarly he speaks concerning days, that those truly bringing the things of importance according to the inner man and those leading an 'unblemished life' (βίον ἀκηλίδωτον) have a good name. And this is that which is beyond mercy, beyond the pleasures.

But some acquire this name not from works, not from life, but from the pride and haste of certain people. That name is not more choice than mercy. One must have something to be pitied; but with this mercy, if he makes his life right, the true name, more choice, is to be preferred.

And the day of his death is preferred over the day of his birth. The day of birth is the beginning of tribulation and ill-doing. The day of birth introduces man into life, where there are many evils and bad things; but the day of death imposes an end upon the struggling life.

Therefore he who does not attend to the things at hand nor thinks great things upon them, but knowing that 'it is better to be dissolved with Christ' (κάλλιον ἀναλύσαντα σὺν Χριστῷ εἶναι), prefers the day of death over the day of birth. For the one is the beginning of many evils, but the other is the end and the description of the evils.

And the evils we call here those of struggle, the indifferent things: poverty, vainglory, and those related to these. It is good to go into a house of mourning or to go into a house of wine (Ecclesiastes 7:4). Fluidity of character does not occur where mourning is. For there, boasting and laughing are turned away; this misfortune does not allow this to happen.

And at times, when we guard ourselves from misfortune through displeasure toward the unfortunate and the suffering, we are even permitted to appear joyful. But in the house of wine, what happens is contrary, bringing lust and songs, being a symptom of a coarse life.

Therefore, it is 'good' for the wise 'to go into a house of mourning or into a house of wine' (Ecclesiastes 7:4). This drinking together, when no evil is brought, brings neither good nor bad. Or is it so that we might not receive 'mourning' that is false? But that which the Savior makes blessed.

And regarding the spoken word, let us say that to be with those undergoing misfortune does not harm. The house of mourning, declaring our nature entirely, provides a reminder that we...

Not only the first ones are unhappy, but we also possess mourning; for mourning is common. But the ascent: the house is one of mourning, where there are doctrines of moral sins and the punishments upon them. For hearing these things, men both mourn and lament over themselves. So what, then, is the good in mourning? For it brings blessedness. For 'blessed are those who mourn now, for they shall be comforted' (Matt 5:4). Mourning is a prelude and a beginning of comfort. But the Savior does not bless those who mourn in just any way. For sometimes they also fall away, even while the word says: 'Do not weep for one dead, nor mourn him; but weep with a weeping for the one departing from the presence of the Lord, because he will not return again' (Luke 23:28). This one is worthy of weeping. It is not necessary to mourn the one dead, but the one dead having fallen away from blessedness and eternal life. In many ways, one can mourn himself having become lost in sins, if he perceives it. And he is blessed, the one mourning himself, having made himself worthy of mourning and having fallen from the blessed life, so that he may be comforted. And he mourns others also, when he is a lover of children. Thus indeed Paul was saying: 'Not having entered, I shall mourn many.' 'Many' he says, those 'not having repented.' This one mourning does not mourn himself, but the others having been made dead, or rather his own children through discipline in any way.

And the house signifies a certain state and an ascent, not a place. He knew this, the end of every man, and the living one will give good to his heart. The one going into a 'house of mourning' knows that 'the end of every man' is to die. And if he knows that he will die, he will not think much of it, nor will he consider it a matter of great importance if he possesses such things which he is able to cast off having died—wealth, glory, rank—according to 'do not fear when a man becomes rich and when the glory of his house is multiplied, for he will not take all things in his dying' (Prov 23:17-18). And the living one will give good to his heart. To the living belongs the hunting of what seems good to himself. This is the pleasant. For the one dead and enduring what is worthy of being mourned does not 'give good in his heart.' But if a beautiful and good thing is snatched away from life, the...

Greek · §16

οὖν τὸ ὄνο μα οὐχ ὑπὲρ ἔλαιόν ἐστ̣ιν. οὐδὲ γὰρ ἄλλο τοῦ ἐλέους ἐστίν. τὸ δὲ ἀληθῶς αἱρετὸν καὶ τ̣····· ····· ·····ετ̣ον φέρων τῷ κεκτημένῳ ὑπὲρ τὰ ἥδεα τοῦ βίου ἐστίν. ὁμοίως λέγει περὶ ἡμέρας, ὅτι οἱ ὄντως τὰ πρεσβεῖα φέροντες κατὰ τὸν ἔσω ἄνθρωπον κ̣αὶ οἱ ἄγοντες "βίον ἀκηλίδωτον" ἀγαθὸν ὄνομα ἔχου σιν. καὶ τοῦτό ἐστιν τὸ ὑπὲρ ἐ´̣λα̣ι̣ον, ὑπὲρ τὰ ἥδεα. ἐνίοι δὲ κτῶνται τὸ ὄνομα τοῦτο οὐκ ἐξ ἔργων, οὐκ ἐκ βίου, ἀλλ' ε᾿̣κ πρ·····θης καὶ σπου δῆς τινων. οὐκ ἔστιν ἐκεῖνο τὸ ὄνομα αἱρετώτερον τοῦ ἐλαίου. ἑαυτόν τι να δεῖ ἐλεῆσαι· σὺν τούτῳ δὲ τῷ ἐλέει ἐὰν κατορθώσῃ τὸν βίον, αἱρετώ τερον τὸ ἀληθινὸν ὄνομα, προκριτέον ἐστίν. καὶ ἡμέρα τοῦ θανάτου ὑπὲρ ἡμέραν γενέσεως αὐτοῦ. ἀρχὴ θλίψεώς ἐστιν καὶ κακοπραγίας ἡ ἡμ̣έρα τῆς γενέσεως. ἡ ἡμέρα τῆς γενέσεως εἰσάγει ἄνθρωπον ··· εἰς βίον̣, ἐ´̣ν̣θ̣α̣ πολλά ει᾿̣σ̣ιν̣ π̣ονη̣ ρ̣ὰ καὶ κακά· ἡ δὲ τοῦ θανάτου ἡμέρα τ̣ε´̣λ̣ος̣ ε᾿̣πιτίθησιν τῇ ἐπιμόχθῳ ζωῇ. ὁ τοίνυν μὴ προσσχὼν τὰ πρόσκαιρα μηδὲ μ̣ε´̣γ̣α ἐπ' αὐτοῖς φρονῶν, ἀλλ' εἰδὼς ὅτι "κάλλιον ἀναλύσαντα σὺν Χριστῷ εἶναι", τὴν ἡμέραν τοῦ θανάτου προκρίνει τῆς ἡμέρ̣α̣ς τῆς γενέσεως. ἡ μὲν γὰρ πολλῶν κακῶν ἀρ χή ἐστιν, ἡ δὲ τέλος καὶ περιγρα̣φὴ τῶν κακῶν. κα̣κὰ δὲ ἐνταῦθα τὰ ἐπί μοχθα λέγομεν, τὰ ἀδιάφορα· πενίαν, κακοδοξίαν καὶ τὰ συγγενῆ τούτοις. ἀγαθὸν πορευθῆναι εἰς οἶκον πένθους ἢ ὅτι πορευθῆναι εἰς οἶκον ποτοῦ. ὑδαρότης ἤθους οὐ γίνεται, ἔνθα πένθος ἐστίν. ἐκτρέπονται γὰρ ἐκεῖ τὸ γεγηθέναι καὶ γελᾶν· αὕτη ἡ συμφορὰ οὐκ ἐπιτρέπει τοῦτο γίνεσθαι. ἐνί οτε δὲ καὶ ἀρεσκείᾳ τῇ πρὸς τοὺς δυστυχοῦντας καὶ πάσχοντας τὴν συμ φορὰν φυλαττόμεθα τὸ κἂν ἱλαροὶ ὀφθῆναι. ἐν δὲ τῷ οἴκῳ τοῦ ποτοῦ τἀναν τία γίνεται, καὶ ὄρχησις καὶ ᾄσματα φέροντα ψόγον, χυδαιότητος βι´̣ου̣ σύμ βολα ὄντα. "ἀγαθὸν" οὖν ἐστιν τῷ σοφῷ "πορευθῆναι εἰς οἶκον πένθους ἢ εἰς οἶκον ποτοῦ". τοῦτο τὸ συνποτίζειν, ὅταν μὴ ἀγαγῇ κακόν, οὔτε ἀγαθὸν φέρει. ἐπερ· ἵνα "πένθος" ψεκτὸν μὴ λάβωμεν; ἐκεῖνο, ὃ μακαρίζει ὁ σωτήρ. καὶ πρὸς τὸ ῥητὸν εἴπομεν, ὅτι τὸ συνεῖναι συμφορὰν ὑφισταμένους οὐ 198 βλάπτει. ὑπόμνησιν ποιεῖ ὅλως τῆς φύσεως ἡμῶν ὁ οἶκος πένθους δηλῶν̣ ὅτι οὐδὲ πρῶτοι οὐδὲ μόνοι δυστυχοῦντες τὸ πένθος̣ ἔχομεν· κοινὸν γὰρ τὸ πένθος. ἐπερ· ἡ ἀναγωγή. οἶκός ἐστιν πένθους, ἔνθα ἠθικα`̣ ἁμαρτημάτων δόγματα καὶ οἱ ἐπ' αὐ τοῖς κολάσεις. ταῦτα γὰρ ἀκούοντες οἱ ἄνθρωποι κακο····· ····· ···λα̣ μὲν καὶ πενθεῖν καὶ ὀλοφύρεσθαι ἐφ' ἑαυτοῖς. ἀγαθὸν οὖν τί ε᾿̣στιν πένθος̣. μακαριςμὸν γὰρ φέρει. "μακάριοι" γὰρ "οἱ πενθοῦντες νῦν, ὅτι αὐτοὶ πα̣ρακληθήσονται". προοίμιον καὶ ἀρχὴ παρακλήσεώς ἐστιν τὸ π̣ένθος. μα καρίζει δὲ ὁ σωτὴρ οὐ τοὺς ὅπως ποτὲ πενθοῦντας. ἐνίοτε γὰρ καὶ ὑπαί τιοι αὐτ̣οὶ πίπτουσιν τοῦ λόγου λέγοντος· "μὴ κλαίετε τεθνηκότα μηδὲ θρη ν̣εῖτε̣ αὐτόν· κλαύσατε κλαυθμῷ τὸν ἐκπορευόμενον ἐκ προσώπου κυρίου, ὅτι οὐκέτι ἐπιστρέψει". οὗτος ἄξιός ἐστιν κλαυθμοῦ. οὐ τὸν τεθνηκότα δεῖ πεν θεῖν, ἀλλὰ τὸν 16 τεθνηκότα ἐκπεσόντα ἀπὸ τῆς μακαρίας καὶ αἰωνίου ζωῆς. κατὰ πολλοὺς οὖν τρόπους δύναται̣ ἑα̣υτόν τις ἐν ἁμαρτίαις γενόμε νος πενθεῖν, ἐὰν αἰσθηθῇ. καὶ μακαρίζεται ὁ ἑαυτὸν πενθῶν ἄξια πένθους πεποιηκὼς καὶ ἐκπεσὼν τῆς μακαρίας ζωῆς, ἵνα παρακληθῇ. πενθεῖ δὲ καὶ ἄλλους, ὅταν φιλ̣όπαις ᾖν. οὕτω γοῦν ὁ Παῦλος ἔλεγεν· "μὴ εἰσελθὼν πενθήσω πολλούς". "πολλοὺς" λέγει τοὺς "μ̣ὴ μετανοήσαντας". οὗτος ὁ πενθῶν οὐχ ἑαυτὸν πενθεῖ, ἀλλὰ τοὺς νεκρωθέντας ἄλλους ἤτοι γενα μένους αὐτοῦ τέκνα διὰ παίδευσιν ἠ`̣ ὅπως ποτέ. ὁ οἶκος δὲ κατάστασίν τινα σημαίνει καὶ ἀγωγήν, οὐ τόπο̣ν. ἔγνω τοῦτο τέλος παντὸς ἀνθρώπου, καὶ ὁ ζῶν δώσει ἀγα θὸν πρὸς καρδίαν αὐτοῦ. ὁ πορευόμενος εἰς "οἶκον πένθους" οἶδεν ὅτι "τέλος παντὸς ἀνθρώ που" ἐστὶν τὸ τεθνάναι. καὶ εἰ οἶδεν ὅτι τεθνήξεται, οὐ μέγα φρονήσει οὐδὲ ἡγήσεται περισπούδαστόν τι ἔχειν, ἐὰν τὰ τοιαῦτα ἔχῃ, ἃ ἀποβαλεῖν δύναται τεθνηκώς–πλοῦτον, δόξαν, ἀξίωμα–κατὰ τὸ "μὴ φοβοῦ, ὅταν πλουτήσῃ ἄνθρωπος καὶ ὅταν πληθυνθῇ ἡ δόξα τοῦ οἴκου αὐτοῦ, ὅτι οὐκ ἐν τῷ ἀποθνῄσκειν αὐτὸν λήμψεται τὰ πάντα". καὶ ὁ ζῶν δώσει ἀγαθὸν πρὸς καρδίαν αὐτοῦ. 199 ζῶντός ἐστιν τὸ θηρεύειν τὸ αὑτῷ δοκούμενον ἀγαθόν. τοῦτο δέ ἐστιν τὸ ἡδύ. ὁ γὰρ τεθνηκὼς καὶ ἄξια τοῦ πενθῆσαι ὑφιστάμενος οὐ "δίδωσιν ἀγαθὸν ἐν καρδίᾳ αὐτοῦ". ἀλλ' ἐὰν καλὸς καὶ ἀγαθὸς ἀποσπασθῇ τοῦ βί ου, τὸ

Divine Wrath vs. Human Mirth§17

17Truly he finds 'good' for himself, 'entering into the joy of the Lord' (Matt 8:12). But if he is foolish, there too he 'endures weeping' (Matt 8:12). 'For there is the weeping and the gnashing of teeth' (Matt 8:12). And it is possible even to call the living 'the one who lives according to God'. Such were those around Abraham, concerning whom it has been said: 'God is not of the dead, but of the living' (Matt 22:32). The one truly living, the one having the blessed life, finds good for his own soul.

For the ascent: 'he knew this is the end of every man' (Eccl 3:2). The foolish man is called a man according to a different meaning, as it has been said: 'but you indeed as men are dying' (Eph 4:5), and: 'for where there is strife and jealousy among you, are you not men?' (Jas 3:14). The one having cast off this life, by which he is a real man, mourns blessedly. But the living one, by desiring such an ascent and life, preserves the sweetness for himself; he does not seek the salvation after these things, that which is made straight through much toil. 'For through many tribulations it is necessary for us to enter into the kingdom of the heavens' (Acts 14:22), and: 'being afflicted in all things' (2 Cor 4:8), these have no sweetness. The one having mourned, therefore, 'knew the end of every man' (Eccl 3:2). Thus indeed he mourns as it is described of him, of the living, of the one being published.

The living one will not, therefore, simply give the good, but toward 'his own heart' being fond of love. A good passion is over laughter, because in the wickedness of man he will be angry. And from what is at hand it is possible to see this: if anyone has obedient ones, such as children or slaves, when he thus becomes angry and is passionate toward them so as to prevent their wickedness, this 'passion' is 'good', not passion absolutely, but the father toward a child, the guardian toward those being cared for. 'Because in the wickedness of man he will be angry' (referring to the one seeking laughter, who becomes a fool there where the jesters are); but the one having 'passion' against those doing such things and will be angry for himself, whenever a calculation or a matter such as this comes to him, as we said recently, that he is angry for his own sake.

The text begins mid-sentence...setting aside the heart because of the wickedness of man. Or, is it for the purpose of leading one upward? Having read the divine writings and having known how God is indignant against sinners and that he 'stirs up wrath' (Ps 7:11), which the holy man was entreating, saying: 'Do not rebuke me in your wrath, nor discipline me in your anger' (Ps 6:6)—this wrath is not better than living with virtue; rather, if one is worthy to be punished, it is preferable for him to be rebuked through wrath or to be disciplined by that punishment. For he who is able to punish rages before the actual punishing.

Do we not hear in the Scripture that a threat lies in store against sinners? If the thing announced is wrath, what then is a threat? And in the threat is the wrath, not in the fulfillment of the threat. Or, in the punishment, is the wrath not greater? But he does not speak of this as a good thing, if anyone is tested by it, but rather that if wrath is released, sins increase, so that punishment may follow. Therefore, the 'good' is 'wrath over laughter.' That is, to find pleasure in evils. 'Because in the wickedness of man he shall be made good.' Laughter is made good in the wickedness of man; and the maker of laughter brings wickedness to himself and to others.

Thus, he who hunts for pleasures is made good in the wickedness of man, he who prefers softness to a rigorous life. The face of this laughter seems to be cheerful in wickedness. But if we speak regarding the one being raged against, that the thing appearing in the threat is not a wickedness opposed to virtue, but a wickedness that punishes those who err, concerning which it is also written in the prophet Amos: 'If there is wickedness in the city, which the Lord did not make?' (Am 3:6). There is no evil occurring in a city by nature without God. The heart of the wise is in a house of mourning, and the heart of the foolish is in a house of mirth (Eccl 7:4). Behold, he has shown how the face of 'wrath' is preferable to that of 'laughter' among the things being taken; for indeed, the heart of the wise is more toward a house...

Greek · §17

ἀληθῶς "ἀγαθὸν" εὑρίσκει "εἰσερχόμενος εἰς τὴν χαρὰν τοῦ κυ ρίου" ἑαυτοῦ. ἐὰν δὲ φαῦλος, κἀκεῖ "κλαυθμὸν" ὑφίσ̣τ̣α̣τ̣α̣ι̣. "ἐκ̣εῖ γάρ ἐστιν ὁ κλαυθμὸς καὶ ὁ βρυγμὸς τῶν ὀδόντων". δυνατὸν δὲ καὶ τὸν̣ ζῶντα εἰπεῖν· "ὁ ζῶν κατὰ θεόν". οἷοι ἦσαν οἱ ἀμφὶ τὸν Ἀβραάμ, περὶ ὧν εἴρηται· "ὁ θεὸς οὐκ ἔστιν νεκρῶν, ἀλλὰ ζώντων". ὁ ἀληθῶς ζῶν, ὁ τὴν μακαρίαν ζωὴν ἔχων, τῇ ψυχῇ ἑαυτοῦ εὑρίσκει ἀγαθόν. ἐπερ· ἡ ἀναγωγή· "ἔγνω τοῦτ̣ο τέλος παντὸς ἀνθρώπου". ὁ φαῦλος κατὰ ἕτερον σημαινόμενον λέγετ̣αι ἄνθρωπος, ὡς εἴρηται· "ὑμεῖς δὲ δὴ ὡς ἄνθρωποι ἀποθνῄσκετε", καί· "ὅπου γὰρ ἔρις καὶ ζῆλος ἐν ὑμῖν, οὐχὶ ἄνθρωποί ἐστε;". ὁ ἀποβαλὼν ταύτην τὴν ζωήν, καθ' ἣν ψ̣ε̣κ̣τὸς ἄνθρωπός ἐστιν, πενθεῖται μακαρίως. ὁ δὲ ζῶν τῷ περιέπειν τὴν τοιαύτην ἀγωγὴν καὶ ζωὴν τὸ ἡδὺ ἑαυτῷ θηρᾶται, ου᾿̣ ζητεῖ τὴν μετὰ ταῦτα σωτηρίαν, τὴν σὺν πολλῷ πόνῳ κατορθουμένην. "διὰ γὰρ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τῶν οὐρα̣νῶν", καί· "ἐν παντὶ θλι βόμενοι" οὗτοι οὐδὲν ἡδὺ ἔχουσιν. ὁ πενθήσας οὖν "ἔγνω τὸ τέλος παντὸς ἀνθρώπου". οὕτω γοῦν πενθεῖ ὡς περιγραφέντος αὐτοῦ τοῦ ζῆν τοῦ δημοσιευομένου. οὐχ ἁπλῶς οὖν τὸ ἀγαθὸν δώσει ὁ ζῶν, ἀλλὰ πρὸς τὴν "ἑαυτοῦ καρδίαν" φιλήδονον οὖσαν. ἀγαθὸν θυμὸς ὑπὲρ γέλωτα, ὅτι ἐν κακίᾳ ἀνθρώπου ἀγα θυνθήσεται. καὶ ἐκ τῶν μετὰ χεῖρας ἔστιν ἰδεῖν τοῦτο· ἐάν τις ὑπηκόους ἔχῃ, οἷον τέκνα ἢ δούλους, ὅταν οὕτως ὀργίζηται καὶ θυμῶται αὐτοῖς ὥσ̣τε αὐτῶν τὴν κακίαν κωλῦσαι, ὁ "θυμὸς" οὗτος "ἀγαθός" ἐστιν, οὐχ ὁ καθάπαξ θυμός, ἀλλ' ὁ πατρὸς πρὸς τέκνον, ὁ κηδεμόνος πρὸς τοὺς ἐπι κουρουμένους. "ὅτι ἐν κακίᾳ ἀνθρώπου ἀγαθυνθήσεται" ὁ ζητῶν γέλωτα, ὁ ἐκεῖ γινό 200 μενος ὅπου οἱ γελοιασταί· ὁ δὲ "θυ̣μὸν" ἔχων κατὰ τῶν τοιαῦτα ποιούν των καὶ ἑαυτῷ θυμωθήσεται, ὅτα̣ν ἔλθ̣ῃ αὐτῷ λογισμὸς ἢ πρᾶγμα τοιοῦτο, ὡς ἔλεγον ἀρτίως, ὅτι θυμοῦται καθ' ἑαυτου῀̣ ἀνατ̣ιθηνῶν τὸν θυμὸν διὰ κακίαν ἀνθρώπου. ἐπερ· ὡς πρὸς τὴν ἀναγωγήν; ἀναγ̣νόντες τὰς θείας γραφὰς καὶ γνόντες ὡς ὁ θεὸς ἀγανακτεῖ κατὰ τῶν ἁμ̣αρτωλῶν καὶ ὅτι "θυμὸν ἐγείρει", ὃν παραιτούμενος ὁ ἅγιος ἔλεγεν· "μὴ τῷ θυμῷ σου ἐλέγξῃς με, μηδὲ τῇ ὀργῇ σου παιδεύσῃς με"– οὗτος ὁ θυμὸς οὐκ ἔστιν ἀγ̣αθ̣ότερος τοῦ σὺν ἀρετῇ διάγειν· ἀλλ' ὡς ἄξι ός ἐστιν τοῦ κολασθῆναι, αἱρετώτερόν ἐστιν αὐτὸν διὰ θυμοῦ ἐλεγχθῆναι καὶ ἢ αὐτῇ τῇ κολάσει παιδευθ̣ῆναι. θυμοῦται γὰρ ὁ δυνάμενος κολάσαι πρὸ τοῦ κολάσαι. οὐκοῦν ἀκούομεν ἐν τῇ γραφῇ, ὅτι κατὰ τῶν ἁμαρτωλῶν ἀπειλὴ ἀπόκειτ̣αι; εἰ θυμ̣ός ἐστιν ὁ ἀπαγγελλόμενος, ἀπειλή τίς ἐστιν· ἐν τῇ ἀπειλῇ δὲ ὁ θυμός, οὐκ ἐν 17 τῷ πληρωθῆναι τὴν ἀπειλήν. ἐπερ· ἐν τῇ κολάσει οὐκ ἔστι̣ν̣ μείζων ὁ θυμός; ἀλλ' οὐ τοῦτον ἀγαθὸν λέγει, ἐάν τις αὐτοῦ π̣ειραθῇ, ἀλλ' ἐὰν κω λύσῃ ὁ θυμὸς αὐξῆσαι τὰ ἁμαρτήματα, ἵν' ἐπακολουθήσῃ κόλασις. ἐπερ· τὸ "ἀγαθὸν" οὖν "θυμὸς ὑπὲρ γέλωτα". ὑπὲρ τὸ ἥδεσθαι ἐπὶ κακοῖς. "ὅτι ἐν κακίᾳ ἀνθρώπο̣υ ἀγαθυνθήσεται". ὁ γέλως ἐν κακίᾳ ἀνθρώπου ἀγαθ̣ύνεται· καὶ ἑαυτῷ κακίαν φέρει ὁ γελω τοποιὸς καὶ ἄλλοις. ἀγαθ̣υ´̣νεται οὖν ἐν κακίᾳ ἀνθρώπου ὁ ἡδονὰς θηρεύ ων, ὁ τὴν ὑδαρότητα προκρίνων τοῦ αὐστηροῦ βίου. τούτου τοῦ γέλωτος τὸ πρόσωπον ἐν κακίᾳ δοκεῖ ἱλαρύνεσθαι. ἐὰν δὲ περὶ τοῦ θυμουμένου λέγωμεν τοῦτο, ὅτι κακία ἐστὶν ἡ ἐνφαι νομένη ἐν τῇ ἀπειλῇ, οὐ κακίαν τὴν ἐναντιουμένην τῇ ἀρετῇ, ἀλλ̣α`̣ τὴν κα κοῦσαν τοὺς σφαλλομένους, περὶ ἧς καὶ ἐν Ἀμὼς τῷ προφητῇ γ̣ε´̣γραπται· "εἰ ἔστιν κακία ἐν πόλει, ἣν κύριος οὐκ ἐποίησεν;" οὐκ ἔστιν κακωτικὴ κατά στασις ε᾿̣ν πόλει γινομένη ἄνευ τοῦ θεοῦ. καρδία σοφῶν ἐν οἴκῳ πένθους καὶ καρδία ἀφρόνων ἐν οἴ κῳ εὐφροσύνης. 201 ἰδοὺ ἔδειξεν, πῶς τὸ πρόσωπον τοῦ "θυμοῦ" αἱρετώτερόν ἐστιν τοῦ τοῦ "γέλωτος" ἐκ τῶν αἱρουμένων· ἡ γοῦν τω῀̣ν σοφῶν καρδία μᾶλλον εἰς οἶκον

The Rebuke of the Wise vs. the Laughter of Fools§18

18A person is driven by grief or toward a house of drinking and laughter. The comparison made is such that they choose some things and flee others in many ways, one of which is from those who choose. The wise man chooses virtue, piety, 'to please God', and strives for piety, even if he must die. But the many-sided man, the fool, does not choose these.

From the things chosen, virtue is preferred, because the wise choose it, not the coarse, not the exhausted, not the fool. And from the facts, again the comparison is taken, the beautiful thing said by those judging and comparing. The necessary thing is taken when we say that the soul is more excellent than the body, and it is more fitting to care for it rather than the body. From the matter, toward which the choice and comparison happen, the precious thing is taken, since the soul is more precious. He who is sparing and caring of it cares for the precious and the better according to truth.

And there is also when the preference happens from the things accompanying. Thus it is not necessary to prefer living simply over dying. For even if someone prefers living over the one about to die through clamor or the justice of a judge or something else pursuing Christianity and the truth, it is for a little while. For if he does not die by the murderer, sometimes a disease having seized him interrupts life; it has difference only in time, that he who is immediately subject to the wrath of a judge dies, but to be destroyed by disease, life's end is uncertain, when. However, this is not for an infinity, but in more time he may remain. And thus the judgment happens from the singularity or the speed of the matter.

It is good to hear the rebuke of a wise man rather than the songs of fools. It seems to many that the rebuke from the wise should be avoided, especially when they are lovers of sin. For he having the desire to enjoy and to sin avoids the one forbidding these things. He who has no opinion at all rejoices in flatteries; he wants rather to hear the songs of flattery than the words of rebuke. For it is the part of a wise man to love the one rebuking. For it is said in Proverbs: but the impious and the evil man hates the one rebuking. For he says: 'He who rebukes the impious will be blamed and himself.' For he blames himself, the one rebuking the impious...

For the impious man is to be rejected and forbidden. And just as a physician who subjects those unable to be cured by cutting or cautery to such things is not a physician, but an ignorant physician, so he who reproves the incorrigible reproaches himself more, for he provokes them to speak against him.

And they show that one having such a fault does not know whom to reprove and whom not to. Such is the rebuke of the wise over the laughter of fools. Flatterers sing in a certain way; even if they speak moral words, they wish more to please than to benefit those who hear. Laughter is a word that stirs up pleasure, but rebuke, being corrective and persuading one to cease former works, demonstrates them, making it clear that they are things to be avoided and forbidden.

Is it the wise man who rebukes or the one being rebuked? It is the rebuke of the wise, not that which he himself undergoes, but that which he imposes on others. If you wish to take it as 'the rebuke of the wise' being that which he himself undergoes, that is a violent interpretation, yet he says this: the wise man receiving rebuke corrects himself and casts away those things for which the rebuke happened to him, and this is good for him. But he does not mean this, but rather that which he brings to those worthy of rebuke, so that the saying might be similar to this: 'He who brings wisdom from his lips strikes a heartless man with a rod.'

Just as the sound of thorns under a cauldron is so, such is the laughter of fools. And this too is vanity. For the thorns, when they are burned under a cauldron, produce a great noise. And so the laughter of fools is such, until they produce noises; it is not for the sake of refreshing the soul. If the soul does not laugh, it has not yet reached the point of rebuking. Often in the writings, the cauldron signifies punishment. 'For a east wind shall burn from the face of the countenance upon those inhabiting the land' (Ezekiel 20:45), when the people mocked the prophet, they laughed. Fools do not laugh until they have made a noise and sounds; they are more like jesters. And just as the thorns themselves, being burned under the cauldron, emit a noise, so their laughter is from a scorched, evil soul.

Greek · §18

πένθους ὁρμᾷ ἢ εἰς οἰ῀̣κον πότου καὶ γέλωτος. ἡ ἀναγωγὴ ἡ συνκρινομένη ὥστε τὰ μὲν αὐτῶν αἱρεῖσθαι, τὰ δε`̣ φυγεῖν κατὰ πλείονας τρόπους γίνεται, ὧν εἷς ἐστιν ὁ ἐκ τ̣ῶν αἱρουμε´̣νω̣ν̣. αἱ ρεῖται ὁ σοφὸς ἀρετήν, εὐσέβειαν, "θεῷ ἀρέσκειν", σπουδάζειν ὑπὲρ εὐ σέβειας, κ̣ἀ`̣ν δέοι ἀποθανεῖν. ὁ δὲ πολὺς ἄνθρωπος ὁ ἄφρων οὐκ αἱρεῖται ταῦτα. ἐκ τῶν αἱρουμένων δὲ προκρίνεται ἡ ἀρετή, ὅτι σοφοὶ αὐτὴν αἱ ροῦνται, οὐ χ̣υδαῖος, οὐκ ἔκλυτος, οὐκ ἄφρων. καὶ ἐκ τῶν πραγμάτων δὲ πάλιν ἡ σ̣ύνκρισις λαμβάνεται, ἡ λεχθεῖσα θε ωρία ἐκ τῶν κρινόντων καὶ συνκ̣ρινόντων. τὸ δέον δὲ λαμβάνεται, ὅταν λέγωμεν ὅτι αἱρ̣ε̣τ̣ώτερά ἐστιν ἡ ψυχὴ τοῦ σώματος καὶ μᾶλλον αὐτῆς ἐπιμελε̣ῖσθαι̣ πρέπει̣ ἢ τοῦ σώματος. ἐκ τοῦ πράγματος, προ`̣ς̣ ὃ η῾̣ αἵρεσις καὶ ἡ σύνκρισις γίνεται, τὸ τίμιον λαμβάνο μεν, ἐπεὶ τιμιωτέρα ἐστὶν ἡ ψυχή. ὁ φειδόμενος καὶ ἐπιμελούμενος αὐτῆς τοῦ τιμίου καὶ κρείττονος κατὰ ἀλήθειαν ἐπιμέλεται. ἔσ̣τι̣ν δὲ ὅτε καὶ ἐκ τ̣ῶν παρεπομένων ἡ πρόκρισις γίνεται. οὕτως οὐ δεῖ τὸ ζῆν ἁπαξαπλῶς προτιμᾶν τοῦ τεθνάναι. κἂν γάρ τ̣ις̣ τὸ ζῆν προτιμᾷ τοῦ τεθνάναι μέλλοντος θρύλου ἢ δικα στοῦ ἢ ἄλλου τινὸς διώκοντος τὸν χριστιανι̣σμὸν καὶ τὴν ἀλήθειαν, πρὸς ὀλίγο̣ν ἐστίν. κἂν γὰρ μὴ ἀποθανῇ ὑπὸ τοῦ φονεύοντος, ἐνίοτε νόσος κα ταλαβου῀̣σα μεθίςτησιν τοῦ βίου· χρόνῳ μόνῳ τὴν διαφορὰν ἔχει, ὅτι ὁ π̣άραυτα ὀργῇ δικαςτοῦ ὑποκείμενος ἀποθανεῖται, τὸ δὲ νόσῳ διαφθεῖραι τὸ ζῆν ἄδηλον, πότε· πλὴν οὐκ ἐπ' ἄπειρον τοῦτο, ἀλλ' ἐν πλείονι χρόνῳ δύνατ̣αι παραμένειν. κα̣ι`̣ ὧδε ἡ κρίσις γίνεται ἐκ τῆς τοῦ πράγματος μονι μότη̣τος ἢ ταχυτῆτος. 202 ἀγαθὸν τὸ ἀκοῦσαι ἐπιτίμησιν σοφοῦ ὑπὲρ ἄνδρα ἀκούον τα ᾆσμα ἀφρόνων. δοκεῖ τοῖς πολλοῖς ἡ παρὰ τοῦ σοφοῦ ἐπιτίμησις̣ παραιτητέα εἶναι, μά λιστα ὅτε φιλαμαρτήμονές εἰσιν. ὁ γὰρ πόθον ἔχων τοῦ ἥδεσθαι καὶ ἁ μαρτάνειν παραιτεῖται τὸν κωλύοντα ταῦτα. ὁ οὐδὲν ἔχων γνώμης χαίρει τοῖς κόλαξιν· θέλει μᾶλλον ἀκούειν κολακείας ᾄσματα ἠ`̣ λ̣όγους ἐλεγκτι κούς. σοφοῦ γάρ ἐστιν ἀγαπᾶν τὸν ἐλέγχοντα. τὸ γὰρ εἴρ̣η̣τ̣α̣ι ἐν παροι μίαις· ὁ δὲ ἀσεβὴς καὶ ὁ κακὸς μισεῖ τὸν ἐλέγχοντ̣α. λέγ̣ει γοῦν ὅτι· "ἐλέγχων τὸν ἀσεβῆ μωμήσεται καὶ ἑαυτόν". ἑαυτὸν γὰρ μω̣μεῖται ὁ τὸν "ἀσεβῆ ἐλέγχων". ἀποδοκιμαστέος γάρ ἐστιν καὶ ἀπαγορευτέος ὁ ἀσεβής. καὶ ὥσπερ ἰατρὸς τὸν μὴ δυνάμενον θηραπευθῆναι ἐκ τομῆς ἢ καύσεως τούτοις ὑποβάλλων μᾶλλον οὐκ ἰατρός ἐστιν, οὐκ ἐπιστήμων ἰατρός, οὕ τως ὁ ὑποβάλλων τοὺς ἀδιορθώτους ἐλέγχῳ ἑαυτὸν μᾶλλον ψέγει. ἐρεθίζει γὰρ κἀκείνους κατ' αὐτοῦ λέγειν. καὶ τοῦτον δ̣ε`̣ μῶμον ἔχοντα δείκνυσιν ὡς οὐκ εἰδότα, τίνα ἐλέγξει καὶ τίνα οὔκ̣. οὕτω δὲ ἔστιν ἡ ἐπιτίμησις τοῦ σοφοῦ ὑπὲρ τὸ ᾆσμα τῶν ἀφρόνων. οἱ κόλακες τρόπον τινὰ ᾄδουσιν. κἂν λόγους λέγωσιν ἠθικούς, τέρψαι μᾶλλον ἢ ὠφελῆσαι τ̣οὺς ἀκούοντας βούλονται. ἔστιν δὲ τὸ ᾆσμα λόγος τέρψιν ἐγεί ρων, ἡ δὲ ἐπιτίμησις διορθουμένη καὶ πείθουσα ἀποπαύσασθαι τῶν προτέ ρων ἔργων, παραδείξασα αὐτά, δηλονότι ἃ 18 παραιτητέα εἰσὶν καὶ ἀπαγο ρε̣υ̣όμενα. ἐπερ· σοφοῦ τοῦ ἐπιτιμ̣οῦντος ἢ τοῦ ἐπιτιμουμένου; τῆς ἐπιτιμήσεως τοῦ σοφοῦ, οὐχ ἣν αὐτὸς ὑφίσταται, ἀλλ' ἣν αὐτὸς προςτάττε̣ι ἀ´̣λλοι̣ς. ε̣ι᾿̣ δ̣ὲ καὶ οὕτω θέλεις λαβεῖν, ὅτ̣ι̣ "ἐπιτίμησις σοφοῦ", ἣν αὐτὸς ὑπο μένει, βίαιον μὲν τὸ λεγόμενον, ὅμως δὲ τοῦτο λέγει· ὁ σοφὸς δεξάμενος ἐπιτίμησιν διορθοῦται ἑαυτόν, ἀποβάλλει ἐκεῖνα, δι' ἃ ἡ ἐπιτίμησις αὐ τῷ γέγονεν. καὶ ἀγαθὸν αὐτῷ ἐστιν τοῦτο. οὐ τοῦτο δὲ βούλεται, ἀλλ' ἣν αὐτὸς ἐπιφ̣έρει τοῖς ἀξίοις ἐπιτιμίας, ἵνα ᾖν τούτῳ ὁμοῖον τὸ λεγόμενον· "ὃς προφέρει ἐκ χ̣ειλέων σοφίαν, ῥάβδῳ τύπτει ἄνδρα ἀκάρδιον". 203 ὅτι ὡς φωνὴ τῶν ἀκαν̣θῶν ὑπὸ τὸν λέβητα, οὕτως γέλως τῶν ἀφρόνων. καί γε τοῦτο ματαιότης. αἱ δὲ ἀ´̣κανθαι, ὅταν καίωνται ὑπ̣ὸ λέβητα, ἐξήχησιν ψόφου μεγάλ̣ο̣υ ἀποτελοῦσιν. καὶ ὁ τῶν ἀφρόνων οὖν γέλως τοιοῦτός ἐστιν μέχρι τοῦ ἐξη χήσεις καὶ ψ̣όφους ἀπεργάσασθαι, οὐχ ἕνεκα τοῦ δι̣αχεῖν τὴν ψυχήν. εἰ δὲ μ̣ὴ γελ̣ᾷ ἡ ψυ̣χή, οὐ μέχρι τοῦ ἐπιτιμῆσαι ἔφθανεν. πολλα̣χοῦ δὲ τῶν γρ̣αφω῀̣ν̣ ὁ λέβης τὴν κόλασιν σημαίνει. "ἀπὸ προσ̣ ώπο̣υ γὰρ βορρᾶ ἐκκαυθήσετ̣αι ἐπὶ τοὺς κατοικοῦντας τὴν γῆν". ὅτε ἐθε άσατ̣ο τὸν προφήτην ὁ λαὸς ἐγέλα. οἱ ἄφρονες οὐ μέχρι τοῦ διαναπαῦσαι τὴν ψυχὴν γελῶσιν και`̣ , ἀλλὰ τοῦ ε᾿̣cηχῆσαι καὶ ψόφους· γελωτοποιοὶ δὲ μᾶλλόν εἰσιν. καὶ ὥσπερ αἱ ἄκαν̣θαι αὐταὶ τὰ φυτὰ κατάκαυστα ὑπὸ τὸν λέ βητα ὄντα ψόφον ἐξίησιν, οὕτως ὁ γέλως αὐτῶν ἐστιν ἀπὸ πεπυρασ̣μένης κακῆς ψυχῆς

The Beginning and End of Wisdom§19

19Bringing forward those things. Furthermore, the upward leading: 'It is good to hear a rebuke from the wise.' The divine word of the Scriptures is wise, and each one of those guarding it is wise according to God, is God-wise. When therefore one such rebukes, is the effort good or not? And he rebukes well. But many rebuke even regarding not allowing someone to be a buffoon, for the sake of not dancing and doing such things. But the wise man brings forward a check against sin. And the rebuke, being such a thing of the wise, being improving, even if the one being improved is not improved, it is good beyond the folly of the foolish, the punishment of the word and not rebuking. And even if a man is harmed through the folly of the foolish, it is not only a woman or a child.

The worldly cares are indeed thorns, the shameful desires, the unrestrained pleasures. This he says: that such things, which those playing the buffoon think they do with pleasure, are thorns, bringing and coming under punishment. And this is vanity. For they will gain nothing from laughter; as you would say to one living badly: 'It is in vain for you.' For slander carries away the wise and destroys the good disposition of his heart. The 'carries away' is thus: often someone accuses the wise man badly and finds many following him. And if he was not entirely well-disposed and perfect, at times he also is shaken.

Susanna, her wise soul not being carried away, was slandered regarding adultery. And the slander was not being said against one or two false accusers; those ruling the people and judges of such accusations were the accusers. All the people paid attention to them as judges and as those ruling the people. And almost no one was a forger of the slander. When therefore, being God-wise, she perceived that in vain the things of the accusation were for her—for she would not find the one listening—she fled to God and with the spoken word she was silent, but with the mind she cried out: 'O God, the Eternal One, the Knower of hidden things, who knows all things before their being, you know that they testify falsely against me.' Slander did not carry her away, nor did it establish her in misery, but it confirmed her in sobriety. And Joseph likewise. And in the time especially of the persecutions, many...

They were flattered and not driven about. Therefore, the wise one here does not speak of the perfect one, but of the one having the beginning, the new one. Thus we have also understood: 'rebuke the wise, and he will love you'. The perfect wise man is not subject to any rebukes. For when it says, 'the wise will not depart from the mouth of the Most High' (Psalm 115:13), it speaks of the perfect ones here.

Many indeed sacrificed without even having a choice, 'the loss of the straightness of their heart'. For it is possible for toil to drive out a heavy intention not entirely all-powerful. A good end of words concerning his beginning, a good long-suffering concerning a high spirit. The end of the words rather has already something good concerning the beginning of the words.

The one beginning the word, in order that you may take the word here as active, the real one, implicitly has it, if he completes the word, if he acts according to the word. But the one having already arrived at that very end of the words—the end of the word—for which it happens, not toward which the word is. It is said a word so that a thing may be born or so that... [text is garbled/gapped]... they hear, therefore is an end... [text is garbled/gapped]... the word forbids an end... [text is garbled/gapped]... for it has been said, 'by your words you will be justified, and by your words you will be condemned' (Matt 12:37), so that the being justified... [text is garbled/gapped]... is the end of the spoken words.

Therefore, of the introduction... [text is garbled/gapped]... for it happens to the one beginning... [text is garbled/gapped]... to be, for which the words. A good long-suffering concerning a high spirit. 'High spirit' he calls the boaster... [text is garbled/gapped]... the Savior did not say... [text is garbled/gapped]... and often it has been said that spirit signifies the mind according to the body, and the Virgin is holy in spirit; therefore to love... [text is garbled/gapped]... is to be lofty in spirit. The long-suffering one does not become lofty in spirit, he is not proud. Often, indeed, when instructing someone without sharpening the intellect according to the understanding, he approaches long-sufferingly the...

Greek · §19

ἐκείνων προφερόμενος. ἐπερ· ἡ ἀναγωγή· "ἀγαθὸν τὸ ἀκοῦσαι ἐπιτίμη̣σιν σοφοῦ". ὁ θε̣ι῀̣ος τῶν γραφῶν λόγος σοφός ἐστιν καὶ ἕκαστος τῶν φυλ̣αττόντω̣ν αὐτὸν σοφὸς κατὰ θεόν ἐστιν, θεόσοφός ἐστιν. ὅτε οὖν τοιοῦτ̣ος ἐπιτιμᾷ, ἀγαθή ἐστιν ἡ σπουδὴ ἢ ο̣ὐ´̣κ; ἐπιτιμᾷ δὲ καλῶς. πολλοὶ δὲ ἐπιτιμῶσιν καὶ ἐπὶ τῷ μὴ γελωτοποιεῖν τινας, ὑπὲρ τοῦ μὴ ὀρχεῖσθαι καὶ τοιαῦτα ποιεῖν. ὁ σοφὸς δὲ κωλυτικὸν ἁμαρτίας ἔλεγχον προφέρει. καὶ ἡ ἐπιτίμησις ἡ τοιαύτη τοῦ σοφοῦ βελ̣τιωτικὴ οὖσα, κἂν μὴ βελτιωθῇ ὁ βελτιούμενος, ἀγαθόν ἐστιν ὑπὲρ τὸ ᾆσμα τῶν ἀφρόνων, τὸν κόλακα λόγον καὶ μὴ ἐπιτι μῶντα. καὶ κἂν ἀνὴρ διὰ ᾆσμα ἀφρόνων βλάπτηται, οὐ μόνο̣ν ἂν̣ γυνὴ ἢ παιδίον. ἄκανθαι οὖν εἰσιν αἱ βιωτικαὶ μέριμναι, αἱ αἰσχραὶ ἐπιθυμί αι, αἱ ἀκόλαστοι ἡδοναί. το̣ῦτο δὲ λέγει ὅτι τὰ τοιαῦτα, ἃ νομίζον ται γελωτοποιοῦντες ἡδέως ποιε̣ῖν, ἄκανθαί εἰσιν, ὑπὸ κόλασιν φέρουσαι καὶ ἐρχόμεναι. καὶ αὐτὸ δ' ἐστὶν̣ ματαιότης. οὐδὲν γὰρ ἐκ τ̣οῦ γέλωτος κερδήσουσιν· ὡσεὶ καὶ λέγοις τῷ κακῶς ζῶντι ὅτι· ματαίῳ σοι. ὅτι ἡ συκοφαντία περιφέρει σοφὸν καὶ ἀπόλλυσιν τὴν εὐ τονίαν τῆς καρδίας αὐτοῦ. 204 τὸ "περιφέρει" οὕτως· πολλάκις τις κακηγορεῖ τὸν σοφὸν καὶ εὑρίσκει πολλ̣οὺς ἑπομένους. καὶ εἰ μὴ πάνυ εὔτονος ἦν καὶ τέλειος, ἐνίοτε καὶ κλονε̣ῖται. τὴν μὲν σοφὴν ψυχὴν μὴ π̣εριενεχθεῖσα ἡ Σωσάννα ἐσυκοφαν τήθη ἐπὶ μοιχείᾳ. ἡ συκοφαντία δὲ οὐ π̣ρὸς ἑνὸς ἢ δευτέρου ψευδοκατηγό ρων ε᾿̣λέγε̣το· οἱ ἀ´̣ρ̣χοντες τοῦ λαοῦ καὶ κριταὶ τῶν τοιούτων ἐνκλημάτων ἦσαν οἱ κα̣τηγ̣ορ̣οῦντ̣ες. ὁ λαὸς πᾶς π̣ροσεῖχεν αὐτοῖς ὡς κριταῖς καὶ κυβερνῶσιν τὸν̣ λαόν. καὶ σχεδὸν οὐδὲ εἷς ἐνῆν ψευδοποιῶν τὴν διαβο λήν. ὁ´̣τε οὖν θεόσοφος οὖσα ἐσκόπησεν ὅτι ματαίως αὐτῇ τὰ τῆς ἀπολο γι´̣ας ἔστ̣αι–οὐχ εὑρήσει γὰρ τὸν ἀκούοντα–, κατέφυγεν πρὸς τὸν θεὸν καὶ τῷ μὲν προφορικῷ λόγῳ ἡσύχαζεν, τῇ δὲ διανοίᾳ ἐβόα· "ὁ θεὸς ὁ αἰ ώνιος ὁ τῶν κ̣ρυπτῶν γνώστης, ὁ εἰδὼς τὰ πάντα πρὶν γενέσεως αὐτῶν, σὺ ἐπίστασαι ὅτ̣ι ψευδῆ μου καταμαρτυροῦσιν". οὐ περιήνεγκεν αὐτὴν ἡ συ κοφαντία οὐδ' εἰς ταλαιπ̣ωρίαν αὐτὴν κατέστησεν, ἀλλ' ἐβεβαίωσεν αὐτὴν ἐν τῇ σωφρ̣οσύνῃ. κ̣α̣ι`̣ ὁ Ἰωσὴφ ὁμοίως. καὶ ἐν τῷ καιρῷ μάλιστα τῶν διωγμῶν πολλοὶ ἐσυκ̣οφαντήθησαν καὶ οὐ περιηνέχθησαν. σοφὸν οὖν ὧδε οὐ τὸν τέλειον λέγει, ἀλλὰ τὸν ἀρχὴν ἔχοντα, τὸν νεο παγῆ. οὕτω δὲ ἐξειλήφαμεν καὶ τὸ "ἔλεγχε σοφόν, καὶ ἀγαπήσει σέ". ὁ τέλειος σοφὸς οὐχ ὑπόκειταί τισιν ἐλέγχοις. ὅταν γὰρ λέγῃ· "σοφοὶ οὐκ ἐκκλίνουσιν ἐκ στόματος ὑψίστου", τοὺς τελείους ὧδε λέγει. πολλοὶ γοῦν ἔθυσαν μηδὲ προαίρεσιν ἔχοντες "ἀπολομέν̣η̣ς τῆς εὐτονίας τῆς καρδίας αὐτῶν". ἱκανὸς γὰρ ἔστιν πόνος 19 βαρεῖαν̣ ἐκ̣κ̣ρ̣οῦσ̣αι πρόθεσιν μὴ πάνυ παγκρατ̣η῀̣. ἀγαθὴ ἐσχάτη λόγων ὑπὲρ ἀρχὴν αὐτοῦ, ἀγαθὸν μακρόθυ μος ὑπὲρ ὑψηλὸν πνεύματι. τὸ τέλος τω῀̣ν λόγων μᾶλλον ἔχει ἤδη τι ἀγαθὸν υ῾̣π̣ε`̣ρ τὴν ἀρχὴν τῶν λό γων. ὁ ἀρχόμενος λ̣όγου, ἵνα τὸν λόγον ὧδε τὸν ἐνεργῆ λάβῃς, τὸν πραγ ματικόν, ἀδήλως ἔχει, εἰ τελε´̣σει τὸν λόγον, εἰ πράξει κατὰ τὸν λόγον. ὁ δὲ ἤδη εἰς αὐτὸ τὸ τέλος ἀφιγμένος τῶν λόγων–τέλος τοῦ λόγου, 205 ὑπὲρ οὗ γίνεται, οὐ πρὸς ὃ λόγος. λέγεται λόγος ἵνα γένηται πρᾶγμα ἢ ἵνα κ····· ····· ····· ····· ····· ····· ····· ···· ἀκούουσιν οὖν ἐστιν τέλος ····· ····· ····· ····· ····· ····· ····· ···· ἀπαγορεύει ὁ λόγος τέλος θ̣····· ····· ····· ····· ····· ····· ····· ···· μεν. εἴρηται γὰρ "ἐκ τῶν λόγων σου δικαιωθήσῃ, καὶ ἐκ τῶν λόγων σου καταδικασθήσῃ", ὥστε τὸ δικαιωθ̣ῆναι ····· ····· ····· ····· ····· ····· ····· τέλος τῶν ψεκτω῀̣ν̣ λόγων ····· ····· ····· ····· ····· ····· ····· ··· εἶναι. τῆς εἰσαγωγῆς οὖν τ̣····· ····· ····· ····· ····· ····· ····· · συμβαί νει γὰρ τὸν ἀρξάμενον ····· ····· ····· ····· ····· ····· ····· ···· εἶναι, ὑπὲρ οὗ οἱ λόγοι. ἀγαθὸν μακρόθυμος ὑπὲρ ὑψηλὸν πνεύματι. ὑψηλὸν πνεύματι λέγει τὸν ἀλάζονα, τ̣····· ····· ····· ····· ····· ····· ····· ····ρισμου ου εἶπεν ὁ σωτὴρ ····· ····· ····· ····· ····· ····· ···· πολλάκις τε ἐλέχθη ὅτι πνεῦμα τὴν γνώμην σημαίνει κατὰ τὴν σώματι καὶ πνεύματι ἁγίαν παρθένον· διὸ φιλεῖν ε····· ····· ····· ····· ····· ····· ····· ···· ρηφανος ἐν πνεύματι ἐστι`̣ν ····· ····· ····· ····· ····· ····· ····νος ὁ μακρόθυμος οὐχ ὑψ̣ηλο`̣ς τῷ πνεύματι γίνεται, οὐκ ἔστιν ὑπερήφανος. πολλάκις γοῦν παιδεύων τινὰ μὴ ὀξύνοντα κατὰ τὴν νόησιν μακροθύμως προσάγει τὴν

Knowledge and the Inner Heart§20

20He teaches, and he rebukes in a similar way. He does not forbid by one rebuke or a second, but he also approaches health in another way. This long-suffering one is therefore better than the proud and the 'high in spirit'. Indeed, some say that if he speaks more slowly, it is a lesson, saying: 'Ah, a cleansing, go away, you are able to do nothing.' But what of the lifting up? The lifting up is that itself.

Because you desire this: the one believing in the Savior from among the Gentiles is long-suffering, but the people from the circumcision who say, 'We have no king but Caesar' sic and 'We are disciples of Moses' are high in spirit. Regarding this one who is high in spirit from the Hebrew people, the one from the Gentiles who became long-suffering because he has known the things concerning him—that 'having no hope and being without God in the world' (1 Thess 4:17; Eph 2:12)—is a precursor there. Do not hasten in a spirit of anger, for anger rests in the foolishness of a mind in a rage.

Text is heavily corrupted with gaps... He who sins in the spirit... Gaps... For they are from the remaining... Gaps... and also having stood and... Gaps... they go about under pleasure... Gaps... do not hasten with a thought to be angry, for God is angry and says to me... Gaps... man is composed of soul and body... Gaps... becoming of soul alone... Gaps... wisdom is the presence of this spirit... Gaps... thus, thinking he bestows... Gaps... and if something is sent by God... Gaps... this 'psychic man' does not receive it, and so it is said of the one 'who does not receive the things of the Spirit'; it is not nature... Gaps... the things of the Spirit are considered 'folly' (1 Cor 1:18). For he seems not to want to be a fool. The foolish things do not receive him, as you think.

demonstrating. This one, then, does all things in the soul; but the one having ascended above this and doing with divine reasoning or sometimes with mere reasoning, this one does all things in the spirit.

This, then, I call knowledge, not being knowledge in the strict sense, but that which appears to those using it to be becoming bad. For a fool's passion rests in the heart. The one who is not a fool, but wise and attentive to prudence, even if something is ever seen or heard or moves the passion, it remains only until a passion occurs.

For the heart signifies the ruling principle in many of the divine lessons, as if it says: 'Their folly is in the land of Egypt in their heart' (Ps 106:27). So also it is said in other places that 'all things come into the heart of the unjust' (Prov 14:13). What he says is this: that he touches evils, and against his own ruling principle he brings harm and plague.

Again, if the holy man says: 'My prayer shall turn back into my heart,' the diligent man asks for that, sending a prayer to God, which is both beneficial for him to receive and proper for God to give. And his prayer turns back into his heart, bringing what he asked for. For he asks for nothing more than bodily strength or wealth, but for that which improves the mind.

If, therefore, it happens that what he asks for—since the things given do not remain outside of him, but in his disposition and in the ruling principle—his prayer turns back into his heart. Do not say: 'What happened that the former days were better than these?' (Phil 3:13). 'Better than these' is not merely said, but also reasoned: he who is beginning virtue and 'the illumination of the knowledge of truth' and being shone upon by the 'sun of righteousness' (Mal 4:2) always receives by the light; and just as the diligent man 'stretches toward the prize of the higher calling' (Phil 3:14).

The things being given are left behind, forgetting those from whom they have come, so that he no longer turns back and returns; 'stretching forward to those that are before' (Phil 3:14), he is made distant, he who began to be enlightened by the 'sun of righteousness' (Mal 4:2) and always receives by the light, as if to say that 'the first days were better than these' (Phil 3:13). And we say this somewhat poorly, but perhaps...

Greek · §20

διδασκαλίαν· καὶ ἐπιτιμῶν ὁμοίως ποιεῖ. οὐκ ἀπὸ μίας ἐπι τιμίας ἢ δευτέρας ἀπαγορεύει, ἀλλὰ καὶ ἄλλως προσάγει τὴν ὑγείαν. οὗτος οὖν ὁ μακρόθυμος τοῦ ὑψαυχένου καὶ "ὑψηλοῦ τῷ πνεύματι" ἀγαθότερός ἐστιν. πολλοὶ γοῦν λέγοντές τισιν μάθησιν, ἐὰν βραδύτερον λέγῃ, λέγου σιν· "ἆ, κάθαρμα, ὕπαγε, οὐδὲν δύνῃ". ἐπερ· τὴν ἀναγωγήν; ἀναγωγή ἐστιν αὐτό. ε᾿̣π̣ειδὴ δὲ θέλεις τοῦτο· μακρόθυμός ἐστιν ὁ ἀπὸ τῶν ἐθνῶν πιστεύων τῷ σωτῆρ̣ι̣, ὑψηλὸς δὲ πνεύματί ἐστιν ὁ ἐκ περιτο μῆς λαὸς ὁ λέγων· "οὐκ ἔχομεν βασιλε´̣α ε̣ι᾿̣ μὴ Καίσαρα"· "τοῦ Μωϋσέως μαθηταί ἐσμεν". τούτου τοῦ ὑψηλοῦ τῷ π̣ν̣εύματι τ̣οῦ ἐξ Ἑβραίων λαοῦ ὁ ἀπὸ τῶν ἐθνῶν μ̣α̣κρόθυμος γενόμενος διὰ τ̣ὸ ἐγνωκέναι τὰ καθ' ἑ αυτόν, ὅτι "ἐλπίδα μὴ ἔχων καὶ ἀ´̣θεος ἐν τῷ κόσμῳ", προ̣κριτ̣ε´̣ος ἐκεί νου. μὴ σπεύσῃς ἐν πνεύματι τοῦ θυμοῦσθαι, ὅτι θυμὸς ἐν κόλ πῳ ἀφρ̣όνων ἀναπαύεται. 206 ····· ····· ····· ····· ····· ····· ····· ····· τοῦ πνεύματος οὕτω ἐκεῖνο τὸ μο ····· ····· ····· ····· ····· ····· ····· ····· ε᾿̣κεῖνος ε᾿̣ν̣ π̣νεύματι ἁμαρτάνει ····· ····· ····· ····· ····· ····· ····· ·····ε̣ν̣. εἰσὶν γὰρ ἐκ τοῦ παριστα μένου ·········· ····· ····· ····· ····· ···· δὲ καὶ σ̣υ̣νσ̣τήσαντες καὶ ····· ····· ····· ····· ····· ····· ····· ··περ̣ιποιοῦσιν η ὑπὸ ἡδονῆς ····· ····· ····· ····· ····· ····· ····· ···· μὴ σπεύσῃ σὺν λογισμῷ θυ μοῦσθαι ····· ····· ····· ····· ····· ····· ··ν ὅτι ὁ θεὸς ὀργίζεται καὶ ἐμοὶ λέγει ····· ····· ····· ····· ····· ····· σύνκειται ο῾̣ ἄνθρωπος ἐκ ψυχῆς καὶ σώματος ····· ····· ····· ····· ····· ····· ····· ·····τ̣ο ψυχῆς μόνης γινομέ νης ····· ····· ····· ····· ····· ····· ····· σοφία τ ἡ παρουσία πνεύματος οὗτος ····· ····· ····· ····· ····· ····· ····· ··· οὑ´̣τ̣ω̣ χαριζόμενος νομίζει ····· ····· ····· ····· ····· ····· ····· ···· καὶ ἐὰν θεόπεμπτόν τι ····· ····· ····· ····· ····· ····· ····· ····μ̣ενος οὐ δέχεται αὐτὸ τοῦτο ὁ "ψυχικὸς ἄνθρωπος" ··············· ··λέγεται οὕτω καὶ τὸ "οὐ δέχεται τὰ τοῦ πνεύματος"· οὐ φύσιν ··λ̣ο̣ι̣ απ̣·ν̣·ι̣····· ····· ···· "μ̣ωρίαν" η῾̣γ̣εῖται τὰ τοῦ πνεύματος. δοκεῖ γὰρ μὴ θέλειν μῶρος εἶναι. οὐ δέχεται τὰ μῶρον αὐτόν, ὡς οἴεται, ἀπο̣δεικ̣νύντα. οὗτος οὖν ἐν ψυχῇ πάντα ποιεῖ· ὁ δὲ ὑπεραναβεβηκὼς τοῦτο̣ καὶ σὺν θείῳ λογισμῷ πράττων ἢ ἁπαξα πλῶς λογισμῷ, οὗτος ἐν πνεύματι ποιεῖ. ταύτην οὖν λέγω τὴν ἐπιστήμην οὐ κυρίως οὖσαν ἐπιστήμην, ἀλλὰ τὴν φαινομένην τοῖς χρωμένοις αὐτῇν κακοῦσθαι. ὅτι θυμὸς ἐν κόλπῳ ἀφρόνων ἀναπαύεται. ὁ μὴ ἄφρων, ἀλλὰ σοφὸς καὶ ἐπιμελόμενος φ̣ρον̣ήσ̣εως, κ̣ἄν ποτε φανέντος τινὸς ἢ ἀκουσθέντος ἢ κινοῦντος θ̣υμόν, μέχρι προπαθείας γίνεται. πολ λαχοῦ γὰρ τῶν θείων παιδευμάτων ὁ κόλπος τὸ ἡγεμονικὸν σημαίνει, ὡς ἐὰν λέγῃ· "οὗτος ὁ φαυλισμὸς αὐτῶν ἐν γῇ Αἰγύπτου εἰς κόλπον αὐτῶν". οὕ τω καὶ ἐν ἄλλοις λέγεται 20 ὅτι "εἰς κόλπ̣ον ἐπέρχεται πάντα τοῖς ἀδί κοις". ὃ λέγει, τοιοῦτόν ἐστιν· ὅτ̣ι κακῶν αὐτοῦ ἅπτεται, κατὰ τοῦ ἡγεμονικοῦ ἑαυτοῦ φέρει τὴν βλάβη̣ν καὶ τὴν πλ̣ηγήν. 207 πάλιν ἐὰν ὁ ἅγιος λέγῃ· "ἡ προσευχή μου εἰς κόλπον μου α᾿̣π̣οστραφή σετα̣ι̣", ὁ σπουδαῖος ἐκεῖνα αἰτεῖται εὐχη`̣ν̣ πρὸς θεὸν ἀναπέμπων, ἃ κ̣α̣ὶ α̣ὐτῷ συμφέρει λα̣βεῖν καὶ τῷ θεῷ πρέπει διδόναι. κα̣ὶ ἀνα̣κα´̣μ̣πτει ἡ προσευχὴ α̣υ᾿̣τοῦ εἰς τὸν̣ κόλπ̣ον αὐτοῦ φέρουσα, ἃ ᾐτήσατο. αἰτεῖται γ̣α`̣ρ οὐδὲν πλέον οὐκ ἰσχὺν σώματος, οὐ πλοῦτ̣ον, ἀλλὰ τὸν βελτιοῦντα τὸν νο̣ῦν. ε᾿̣ὰν̣ οὖν τύχῃ, ὧν αἰτεῖται, ἐπεὶ μὴ ἔξω αὐτοῦ μένει τὰ δοθέν τα, ἀλλ' ἐν τῇ δ̣ι̣α̣θέσει αὐτοῦ καὶ ἐν τῷ ἡγεμονικῷ, ἡ προσ̣ευχὴ αὐ τοῦ εἰς τὸν κόλπον αὐτοῦ ἐπ̣ι̣στρέφε̣τα̣ι̣. μὴ εἴπῃς· τί ἐγένετο ὅτι αἱ ἡμέρα̣ι̣ α̣ι῾̣ πρότεραι ἦσαν ἀγαθαὶ ὑπὲρ ταύτας; ὑπὲρ ταύτας κρεῖσσον τοῦτό ἐστιν οὐ μ̣ο´̣νον λεγόμενον, ἀλλὰ καὶ λο γιζόμενον· ο῾̣ ἀρχο´̣μενος ἀρετῆς καὶ "τοῦ φωτισμοῦ τ̣η῀̣ς γνώσεως" καὶ τοῦ λάμπεσθαι ὑπὸ του῀̣ "η῾̣λ̣ι´̣ου τῆς δικαιοσύνης" ἀεὶ παραλαμβα´̣ν̣ω τῷ φω τισ̣μῷ· καὶ ὥσπερ ὁ σπουδαῖος "εἰς τὸ τῆς ἄνω κλήσεως βραβεῖον" τε̣ίνω. τὰ διδόμενα καταλέλοι̣π̣ε̣ν̣ ἐπιλαν̣θανόμενος ἐκείνων ὧν παρ ελ̣ήλυθεν τῷ μηκέτι ἀνακάμπτε̣ι̣ν καὶ ἀναστρέφειν· "τοῖς δὲ ἔμπροσ̣θ̣ε̣ν ἐπεκτεινόμενος" μακρύνεται ὡ῀̣ν κατα̣λ̣ε´̣λοιπεν ὁ ἀρξάμενος φ̣ω̣τίζεσθαι ὑπὸ "τοῦ ἡλίου τῆς δικαιοσύνης" καὶ ἀεὶ π̣ρ̣ο̣ς̣λαμβάνων τῷ φωτισμῷ ὡς μ̣η`̣ εἰπει῀̣ν ὅτι "αἱ πρῶται ἡμέραι ἦσαν α᾿̣γαθ̣αὶ ὑπὲρ ταύτας". καὶ προ χείρως αὐτὸ λέγομεν, τάχα δὲ

Wisdom, the Sun of Righteousness, and the Shadow of Silver§21

21Speaking truthfully, we somewhat accuse ourselves that before this we were explaining well and we were approaching ourselves; we feared God. May it not be such a thing, he says, since the days to come are to be enlightened. But what of the one not knowing? He says this to himself, wondering, 'Why has this happened to me, that previously the days were good?' (Ps 90:16) because he did not inquire about this in wisdom. The inquiry was in wisdom: 'Why, that I have received this?' I have become better than myself; they received something greater instead of something lesser. This, therefore, is praise, being the same as 'I press on toward the goal for the prize of the upward call' (Phil 3:14), in greater days toward the promises, 'that your latter end may be a good land, and you shall be long of life on the earth' (Gen 28:14).

These days must be interpreted thus: 'This is your life and this is the length of your days: to love the Lord your God with all your heart, and with all your strength, and with all your soul' (Deut 6:5). This is the life of the ages, the length. He says this to the one being introduced here. Good wisdom with inheritance and abundance for those who look upon the sun. He says this: if this has become something improving the soul, approaching being in wisdom, it is good, if it possesses the inheritance. And I say: 'No one, he says, says Lord Jesus except in the Holy Spirit' (1 Cor 12:3), even though many call him Lord, but not truly, not in truth. For he says to them: 'Why do you call me Lord, Lord, and do not do what I say? Not everyone who says to me, Lord, Lord, will enter the kingdom of heaven, but he who does the will of my Father who is in heaven' (Matt 7:21). This, therefore, is the one truly saying Lord Jesus through the participation of the Holy Spirit. The one having been persuaded of wisdom according to the Holy Spirit makes the wisdom of Jesus. And this one truly says Lord Jesus. Just as 'no one says Lord Jesus except in the Holy Spirit,' so no one is good in wisdom not having its inheritance.

an inheritance, which he receives as he happens to come to it. For they are wise in appearance only until they speak, but not until they act. The wisdom that follows inheritance is not that which is being made, and it carries the divine promise of becoming possessed by the wise. And there is abundance for those contemplating the sun.

Gapped text...inheritance. Something more happens to those contemplating the sun, this sensible sun. We do not see the sun as other men do, but they receive a vision of greatness and beauty and knowledge, and from knowledge they become again able to understand who the sun of righteousness (Malachi 4:2) is. And it is possible for those contemplating the sun to receive something more of the sun of righteousness itself. This sun is the same as wisdom. For wisdom is in its shadow as the shadow of silver. That shadow of wisdom is that of the world.

And so that the geometric lines may be used by me as a scientific theorem, the shadows of knowledge are those lines. For those sensory contemplations lead toward knowledge. And regarding a shadow, he does not speak of a representation composed from a body having this form, but of the precedence of the icon. And the shadow of an icon is a certain enigmatic sketching.

Therefore, he who is about to take silver receives a shadow; I do not say a sensible thing, but the logos. For often this is also demonstrated, that silver is praiseworthy and refined according to the immediate context and the thing called 'the tongue of the righteous' (Malachi 4:2). For when it is said, 'refined silver, the tongue of the righteous' (Malachi 4:2), he calls the tongue of the righteous his silver. When Gapped text...and energy... Gapped text...silver... Otherwise, those having refined silver are called 'silver,' so he says, 'call them tested silver.'

Greek · §21

ἀληθεύοντες̣· τρόπον δέ τινα κατηγοροῦμεν ἑαυτῶν ὅτι πρὸ τούτου εὖ διήγουμεν κ̣α̣ι`̣ προσ̣είχαμεν ἑαυτοῖς· τὸν θεὸν ἐφοβούμεθα. μὴ γένοιτο, λέγει, τοιοῦτόν τι, ἐπεὶ φωτιστέον τὰς μετὰ ἡμέρας. ἐπερ· ὁ μὴ εἰδώς; τοῦτο ὅτι "τί μοι ἐγένετο̣ ὅτι α̣ι῾̣ πρὸ τούτου μὲν ἡμέραι ἀγαθαὶ ἦσαν" ἐπαπορῶν πρὸς ἑαυτὸν τοῦτο λέγει. ὅτι οὐκ ἐν σοφίᾳ ἐπερωτήσας περὶ τούτου. ἐν σοφίᾳ ἦν ἐπερώτησις· τί, ὅτι προσέλαβον τοῦτο; κρείττων ἐμαυ τοῦ γέγονα, ἔλαβον ἀντὶ ἐλατ̣τ̣όνω̣ν μείζω. τοῦτο οὖν ἔπαινός ἐστιν ταὐτὸν ὂν τῷ "κατὰ σκοπὸν διώκ̣ω̣ εἰς τ̣ὸ β̣ραβεῖον τῆς ἄνω κλήσεως", ἐν μείζοσιν ἡμέραις πρὸς ταῖς ἐπαγγελίαις "ἐπ̣ι`̣ γ̣η῀̣ς̣ α᾿̣γαθῆς γέ νῃται"· καὶ μακροχρόνιος ἔσῃ ἐπὶ τῆς γῆς". ἑρμηνεῦσαι δεῖ οὕτως τὰς ἡμέρας ταύτας· "αὕτη ἡ ζωή σου κ̣αὶ α̣ὕτη ἡ μακρότης τῶν ἡμερ̣ῶν σου· ἀγαπᾶν κύριον τὸν θεόν σου ἐξ ὅλης καρδίας̣ σου καὶ ἐξ ὅλης δυνάμεως 208 σου καὶ ἐξ ὅλης ψυχῆς̣". αὕτη ἐστὶν ἡ ζωὴ αἰὼν ἡμερῶν, ἡ μακρότης. τῷ εἰσαγομένῳ ὧδε λέγει. ἀγ̣αθὴ σοφία μετὰ κληροδοσίας καὶ περισσεία τοῖς θε ωροῦσιν τὸν ἥλιον. τοῦτο λέγει ὅτ̣ι, εἰ γέγονεν αὕτη βελτιοῦσα τὴν ψυχήν, ἡ εἰς τὸ σοφὸν εἶναι ἐπερχομε´̣ν̣η, ἀγαθή ἐστιν, ἐὰν ἔχῃ τὴν κληροδοσίαν. καὶ λέγω· "οὐδείς, φησίν, λέγει κύριον Ἰησοῦν εἰ μὴ ἐν πνεύματι̣ ἁγίῳ", καίτοι πολλοὶ λε´̣γ̣ουσιν αὐτὸν κύριον, ἀλλ' οὐ πραγματικῶς, οὐκ ἀλ̣η θ̣ω῀̣ς. λέγει γοῦν πρὸς αὐτούς· "τί με λέγετε κύριε, κύριε, καὶ οὐ ποιεῖτε ἃ λέγω; οὐ π̣ᾶς ὁ λέγων με κύριε, κύριε εἰσελεύσεται εἰς τὴν βασιλεί αν τῶν οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐ ρανοῖς". οὗτος οὖν ἐστιν ὁ ἀληθῶς λ̣έγων κύριον Ἰησοῦν μετουσίᾳ τοῦ ἁγίου πνεύματος. ὁ κατὰ πνεῦμα ἅγιον πεποιωμένος σοφία̣ν̣ Ἰησοῦ ποιεῖ. καὶ οὗτος ἀληθῶς λέγει κύριον Ἰησοῦν. ὥσπερ οὖν "οὐδεὶς λέγει κύριον Ἰησοῦν εἰ μὴ ε᾿̣ν πνεύματι ἁγίῳ", οὕτως οὐδείς ἐστιν ἀγα θὸς ἐν σοφίᾳ μὴ ἔχων αὐτῆς τὴν κληροδοσίαν, ὁ ὡς ἔτυχεν αὐτὴν μετ ερχόμενος. εἰσὶν γὰρ τῷ δοκεῖν φρόνιμοι μέχρι τοῦ εἰπεῖν, οὐ μέχρι τοῦ πρᾶξαι. ἡ μετὰ κληροδοσίας σοφία οὐ῀̣ν̣ ἐστιν ἡ ποι̣ο̣υ̣μένη̣ κα̣ι`̣ η῾̣ φέρουσα τὴν ἐπαγγελίαν τὴν θ̣ε̣ι´̣αν τοῦ ὑπαρχ̣θ̣ῆναι τῷ σ̣οφῷ. καὶ περισσεία τοῖς θεωροῦσιν τὸν ἥλιον. ε᾿̣κ̣ ······· ηλ̣···ο̣υ̣···· κ̣ληροδοσίαν. περισσόν τι γίνεται αὐτοῖς θεωροῦσιν τὸν ἥλιον, τοῦτον τὸν αἰσθητὸν ἥλιον. οὐχ οὕτως ὁρῶσιν τὸν ἥλιον ὡς οἱ ἄλλοι ἄνθρωποι, ἀλλὰ "ἐκ μεγέθο̣υ̣ς̣ καὶ καλλ̣ο̣ν̣η῀̣ς̣" φαντα σίαν λαμβάνουσιν καὶ γνῶσιν καὶ γίνονται ἐκ τῆς γνώσεως π̣α´̣λ̣ιν ε̣ἰς τὸ συνιέναι, τίς ὁ τῆς δικαιοσύνης ἡ´̣λ̣ιός ἐστιν. δυνατο`̣ν δὲ καὶ τοῖς θε ωροῦσιν τὸν ἥλιον αὐτὸν τὸν τῆς δικαιοσύνης λαβεῖν τι πλέον. ταὐτὸν δέ ἐστιν̣ τῇ σ̣οφίᾳ οὗτος ὁ 21 ἥλιος. ὅτι ἐν σκιᾷ αὐτῆς ἡ σοφία ὡς σκιὰ τοῦ ἀργ̣υ̣ρ̣ίου̣. ἡ σκιὰ τῆς σοφίας ἐκείνη ἐστὶν ἡ τοῦ κόσμου. καὶ ἵνα καὶ θεωρήματι ε᾿̣πιστ̣η̣μονικῷ χρήσωμαι, ἡ σκιὰ τῆς ἐπιστήμης τῆς γεωμετρικῆς αἱ κα̣τ̣α̣ γραφαί εἰσιν. χειραγωγοῦσιν γ̣ὰρ εἰς τὴν ἐπιστήμην αἱ θεωρίαι ἐκ̣εῖναι α̣ἱ αι᾿̣σθητικαί. σκιὰν δὲ ἐν τούτοις λέγει οὐ γραφὴν ἀποτελουμένην ἀπὸ σ̣ώματ̣ος τοῦ 209 ὧδε ἔχοντος, ἀλλὰ τὴν πρὸ τύπων τ̣ῆς εἰκόνος. ἡ σκιὰ δὲ εἰκόνος σκια γραφία τι´̣ς ἐστιν ᾐνιγμένη. ὁ μέλλων οὖν ἀναλαμβάνειν ἀρ̣γύριον δέχετ̣αι σκιάν· ου᾿̣ αἰσθητὸν λέγω, ἀλ̣λ̣ὰ τὸν λόγον. πολλαχοῦ γὰρ καὶ τοῦτο ἀποδείκνυται, ὅτι ἐπαινε̣τ̣όν ἐστιν ἀργύριον καὶ ψεκτὸν κατὰ τὸ πρόχειρον καὶ τὴν "γλῶσσαν δικαίου" λεγο´̣μενον. ὁ´̣ταν γὰρ λέγηται· "ἄργυρος πεπυρωμένος γλῶσσα δικαίου", λέγει τὴν δικαίου̣ γλῶσσαν αὐτοῦ ἄργυρον. ὅταν γὰρ ···ηση καὶ ἐνέργειαν ····· ····· ····· ·····τ̣εζεον τα̣······ησαιω ····λ̣ην λαβεῖν τὸ π̣νεῦ μα ····· ····· ····· ····· ··· ἀ´̣ργυρον ····· ·· ἄλλως δε`̣ οἱ ἔχοντες ἀργύριον ψεκτῶς λέγονται· "ἀρ̣γύριον" ο̣ὖν, φησίν, "ἀποδεδοκιμα̣σμένον καλέσατε αυ᾿̣τούς,

The Purpose of Creation and the Knowledge of God's Works§22

22That the Lord has tested them. And again: 'silver given with deceit is to be regarded as an earthenware vessel.' If this is a clever deceit, it is not like one who has been 'cleansed sevenfold' or regarded as such, nor is it established by itself, like one who has the word of one who has been refined. For those who present a word that is earthly and have an earthly nature do not speak concerning wisdom. First, they have received an earthly nature.

For human wisdom is in a shadow and upon the earth. He says that its shadow is in wisdom, as the wisdom of silver, in which the wisdom is in its own shadow. If, therefore, he praises the being of wisdom, and its shadow is the best. What then is 'in the shadow of wisdom'? He who speaks while in the shadow of the Gospel is in the original Gospel, or he who is in the shadow of the Law. And the abundance of knowledge of wisdom will vivify the one who is from it. And this is good, to always enjoy in the progress of the contemplation of wisdom. 'He will vivify the one who is from it.' For this reason it is to be preferred and is good, because it makes the one participating in it alive—'the one who is from it,' he says, the one who is wise according to it—for the wisdom of life is not to be set aside. It never brings death to the soul.

Behold the works of God: for who will be able to turn away whom God turns? Many also among the Greeks have opposed those saying that the cosmos consists of things from themselves, such as Epicurus, and according to some, Democritus. For they think that this cosmos did not come from God, because they do not posit providence. Since every necessity is that the one being provided for should provide for his own works, and God is the one providing, He provides for the cosmos which He Himself made. Give the rest: that which He Himself constructed, this also He protects by providence, so that it may stand. Some therefore argue: 'If the cosmos was made best, what is the use of the basilisk existing? If the usefulness of being is entirely given, it is necessary for the basilisk and the others, such as the rhinoceros, to exist.' And it is more pleasing to the Epicurean to make mockery than praise. Because of these things, he generally rejects providence. But those who oppose the...

They believe this godless dogma. Who would say to the world that a part of the world needs straightening? How else could it have happened? How could it have been driven? How could a world be without parts? If these things, what are the parts? For neither are they shown to be passing by or in excess, if the world is able to consist out of them.

But we say that it is possible to persuade by a probable demonstration, both the cause and that the wild things were created for uses. And these things contribute to hunting. By a first common and right reason, it is possible to say that all things are for humans. Many of these things contribute to the help of them and gap receiving gap and intending gap receiving gap. From this, it is possible for a generation to be made manifest according to which they came to be, so that we might use only these, so that we might not torture any remaining or other higher discourse, because for the sake of humans even these things have come to be.

Therefore God knows the causes of the things having happened, and He knows why He hid them. According to all this He says only: 'Do not say: For what purpose is this? Or for what purpose is this? For all things shall be sought in their time' (Eccl 3:10-11). And: 'Do not say: For what purpose is this? Or for what purpose is this? For all things were created for their use' (Eccl 1:28).

Behold the works of God. Understand the works of God—for this 'behold' says it—understand also their existence and the reason according to which they are, and, if it is what it is, and the cause. 'For who will be able to arrange the world?' Many things contribute to perfect knowledge, and it is not possible for all things to exist for all people; for example, to say, I say, to be God or to be a world. It is sufficient for me regarding the 'that it is' to know only, and what the name placed against it means. But the 'how' is not for everyone to know, but not even for the one knowing everything is it possible to say the 'how'. It is possible to know by which word and knowledge. For indeed the gap observing gap and gap the one knowing gap through what it is, and that it is, and how it is. And in these, not everyone knowing that it is, knows also how it is and why. 'Behold' therefore 'the works of God', understand them, know what each of them is and that it is.

Greek · §22

ὅτι ἀπεδοκίμασεν αὐτοὺς κύριος". καὶ πάλιν· "ἀργύρι ον μετὰ δόλου διδόμενον ὡ´̣σπερ ὄστρακον ἡγη̣τέον". ἐὰν τοῦτο, σοφὸν δό λον προφέρει, οὐχ οὕτως "καθαρισθὲν ἑπταπλασίως" ἔχων ἢ ἡγιασμένον, οὐ κατ' αυ᾿̣τ̣ὸ πεποιωμένος, ὡς ὁ πεπυρ̣ωμένον ἔχων τὸν τοιοῦτον λόγον̣. οὑ῀̣ το̣ς γὰρ οὐ λόγον γεώδη καὶ ἐκ τῆς γ̣ῆς ἔχοντα τ̣ὴν φυ´̣σιν προ̣φέρει περὶ σοφι´̣ας ······ υνοθ·····χ̣ο̣μενη. πρῶτον μὲν γεώδη φ̣ύσ̣ιν μ̣ε̣τέ λαβεν. ἐν σκιᾷ γάρ ε᾿̣στιν ἡ σοφία ἡ ἀν̣θρωπίνη καὶ ἐπὶ γῆς̣ ····· ····· ···η ἐστιν τοῦ ············ λέγει ὅτι ἡ σκιὰ αὐτῆς ἐν σοφία, ὡς σοφία του῀̣ α᾿̣ρ̣γ̣υ̣ρ̣ι´̣ου, ὁ´̣τ̣ι ἐν τῇ αὐτῆς σκιᾷ ἡ σοφία. ἐὰν οὖν ἐπαινε τὴ ᾖν ἡ σοφία, καὶ ἡ σκιὰ αὐτῆς βέλτιστός ἐστιν. ἐπερ· τὸ οὖν "ἐν σκιᾷ σοφίας"; ὁ λέγων δὲ ἐν τῇ σκιᾷ τοῦ εὐαγγελίου ὢν ἐν αὐτῷ πρωτοτύπῳ εὐαγγελίῳ ἐστὶν ἢ ὁ ἐν τῇ σκιᾷ τοῦ νόμου. καὶ περισσεία γνώσεως τῆς σοφίας ζῳοποιήσει τὸν παρ' αὐτῆς. καὶ τοῦτο ἀγαθόν ἐστ̣ιν τὸ ἀεὶ ἀπολαμβάνειν ἐν ταῖς προκοπαῖς θεω ρίας τῆς σοφίας. "ζῳοποιήσει τὸν παρ' αὐτῆς". διὰ τοῦτο προκριτέα ἐστὶν καὶ ἀγαθή, ὅτι τὸν μετέχοντα αὐτῆς ζῶντα ποιεῖ–"τὸν παρ' αὐ τῆς", τὸν κατ' αὐτὴν σοφὸν λέγει–ἡ γὰρ σοφία ζωῆς παραιτία ἐστίν. οὐ δέποτε θάνατον ψυχῇ ἐπιφέρει. ἰδὲ τὰ ποιήματα τοῦ θεοῦ· ὅτι τίς δυνήσεται τοῦ κοσμῆ σαι, ὃν ἂν ὁ θεὸς διαστρέψῃ αὐτόν; πολλοὶ καὶ παρ' Ἕλλησιν ἀντέστησαν τοῖς ἐκ τοῦ αὐτομάτου συνεστηκότα τὸν κόσμον λέγουσιν, οἷός ἐστιν Ἐπίκουρος, κατά τινας καὶ ∆ημόκριτος. 210 ἐκεῖνοι γὰρ οἴο̣νται μὴ ἐκ θεοῦ τοῦτον το`̣ν κόσμον γεγονέναι, ἐπεὶ μὴ τίθενται πρόνοιαν. ἐπεὶ πᾶσα ἀνάγκη τὸν προνοούμενον τῶν ἰδίων π̣οιημάτων προνο εῖσθαι, ὁ δὲ θεός ἐστιν ο῾̣ προνοούμενος, προνοε̣ῖται τοῦ κόσμου̣, ὃν ἐποίησεν αὐτός. δίδου τὰ ἄλλα· ὃν αὐτὸς̣ κατεσκεύασεν, το̣ῦτον καὶ φυ λάττει ἐκ̣ π̣ρονοίας, ἵν' ὄρθωσι̣ν ἔχ̣ῃ. ἐνκαλοῦσιν ο̣ὖν τινες ὅτι· "ε̣ι᾿̣ ἄριστος ἐποιήθη ὁ κόσμος, τί τὸ χρήσι μον τοῦ εἶναι βασιλίσκους; ἐάν̣ γε ὅλως δοθῇ τὸ χρήσιμον εἶναι, δεῖ καὶ τὸν βασιλίσκον καὶ τὰ ἄλλα, οἷον ο῾̣ ῥινοκ̣έρως". κ̣α̣ὶ μᾶλλον ψόγον γ̣ι´̣ν̣ε σθαι ἀρέσκει τῷ ἐπικουρίζ̣οντι ἢ ἔπαινον. τούτων ἕνεκα καθόλου δὴ αἴ ρει τὴν πρόνοιαν. εἰσὶν δὲ οἱ ἀντιλέγον̣τες τοῖς τοῦτο τὸ ἄθεον δόγμα̣ π̣ι̣στεύουσιν. τίς ἂν πρὸς τὸν κόσμον εἶπεν̣ ὁ´̣τι μ̣έρος τοῦ κόςμου ὀρ θώσεως δεῖται; πῶς ἂν ἄλλως ἦν γεγονὸς α̣υ᾿̣τ̣ο´̣; πῶς ἂν αὐτὸ ἠ´̣νυσ̣εν; πῶς ἂν ἐδύνατο κόσμος εἶναι ἄνευ μερῶν; ἐὰν τάδε, τίνα τὰ μέρη; οὐδὲ γὰρ δείκνυνται παρέλκοντα καὶ περισσά, ἐὰν ἐξ αὐτῶν συνστῆναι ὁ κόσμο̣ς δύνηται. λε´̣γομεν δὲ πιθανῇ ἀποδείξει πεῖσ̣αι μὲν δυναμένην αἰτίαν καὶ τὰ ἄγρια δ̣ε̣δημιουργῆσθαι̣ εἰς χρείας̣. κ̣αὶ πρὸς θήρευσιν συντελεῖ ταῦτα. ἐπὶ πρώτῳ κοινῷ ὀρθ̣ῷ λόγῳ δ̣υνατὸν λέγειν τ̣ὰ π̣άντα εἶναι πρὸς τοὺς ἀνθρώπους. πολλὰ ἐκ τούτ̣ων συντελεῖ πρ̣ὸς βοήθειαν ἐκ̣είνων καὶ ε̣····· ····· ··ν παραλαμβανόντω̣ν ······· καὶ μέλ̣λ̣ε̣ι̣ν̣ ·· πολ···· παραλαβει῀̣ν. ἐκ τούτου̣ δ̣υ´̣ν̣α̣τ̣αι̣ γ̣ε´̣ν̣ε̣σ̣ι̣ς̣ δηλοῦσθαι καθ' ἣν γέγοναν, ἵνα μόνοις 22 αὐτ̣ο̣ι῀̣ς̣ χρώμεθα, ἵνα μὴ λοιπὸν καὶ ἄλλον τινὰ ὑψηλότερον λόγον βασανίσωμεν, ὅτι τῶν ἀνθρώπων ἕνεκα καὶ ταῦτα γεγένηται. οἶδεν οὖν ὁ θεὸς τὰς αἰτίας τῶν γεγενημένων καὶ οἶδεν διὰ τί ἀπέκρυψεν αὐτά. καθ όλου τοῦτο μόνον λέγει· "μὴ εἴπῃς· εἰς τί τοῦτο; ἢ εἰς τί τοῦτο; πάντα γὰρ ἐν καιρῷ αὐτῶν ζητηθήσεται". καὶ· "μὴ εἴπῃς· εἰς τί τοῦτο; ἢ εἰς τί τοῦτο; πάντα γὰρ εἰς χρείαν αὐτῶν ἐκτίσθη". ἰδὲ τὰ ποιήματα τοῦ θεοῦ. ἐπίστησον τοῖς ποιήμασιν τοῦ θεοῦ–τὸ "ἰδὲ" γὰρ τοῦτο λέγει–, ἐπίστησον καὶ τῇ ὑπάρξει αὐτῶν καὶ τῷ λόγῳ, καθ' ὅν εἰσιν, καί, εἰ οἷ όν τέ ἐστιν, καὶ τῇν αἰτίᾳν. "ὅτι τίς δυνήσεται τοῦ ἐπικοσμῆσαι". πολλά ἐστιν τὰ συντελοῦντα πρὸς τελείαν γνῶσιν, καὶ οὐ πάντα πᾶσιν δύ ναται ὑπάρχειν· οἷον φέρε εἰπεῖν, λέγω εἶναι θεὸν ἢ εἶναι κόσμον. ἀπαρ κεῖ μοι πρὸς τῷ "ὅτι ἔστιν" γνῶναι μόνον καὶ τί σημαίνει τὸ ὄνομα τὸ κείμενον κατ' αὐτοῦ. τὸ "πῶς" δέ ἐστιν οὐ παντὸς εἰδέναι, ἀλλ' οὐ 211 δὲ τοῦ παντὸς ἐπισταμένου τὸ "πῶς̣" ε᾿̣στιν δυνατὸν εἰπεῖν. τ̣ὸ δ̣υ´̣ν̣αται ᾧ λ̣όγος καὶ γνῶσις ἐστιν. κ̣αὶ γ̣α`̣ρ̣ τὸν γ̣··ων θεωρουμένων ·η̣· κ̣α̣ι`̣ ε̣····δ̣·····ν ὁ μὲν εἰδὼς̣ δι̣α`̣ τ̣ι´̣ ἐστιν̣ καὶ ὅτι ἐστιν καὶ πῶς ἐστιν. καὶ ἐν τούτοις οὐ πᾶς ὁ εἰδὼς ὅτι ἔστιν οἶδεν καὶ πῶς ε᾿̣στιν καὶ διὰ τί. "ἰδὲ" οὖν "τ̣α`̣ πο̣ιη´̣ματα τοῦ θεοῦ", ἐπίστησον αὐτοῖς, γνῶθι τί ἕκα̣στο̣ν αὐτῶν ἐστιν καὶ ὅτι ἐ´̣σ̣τ̣ι̣ν̣

Demonstrating through words and character§23

23And what is the name applied to this, and how they presented it, and why? For you will not have sufficient knowledge of the works of God if you stumble against them without agreeing. Indeed, study the works of God; what caused stumbling to others will give to you the knowledge of both the Maker and of the things made.

For who will be able to order the world? I remembered that they call it 'the cosmos' the ordered thing. And he who blames this is considered to be accepting it; according to this it is possible to say: 'Whom do you call parts of the world?' For they themselves are the cosmos. It is so that the world may not have accusations; especially these things are drawn toward providence. For not only are the creatures the works of God, but also those according to His judgment in providence. We say that now it appears to the Creator of the world, who is being provided for, to order it through death, he dies, and again he died. And he blames much of this. We say to him: 'How should it come to pass? Order re-order that which you think is disordered.' Therefore, no one has the power to say this. And indeed, it is for everyone to re-construct in this way, not saying the constructions. But reconstruction is after a construction, even if the man, having become through the word, does not call the construction the re-ordering. But nature is thus: whomsoever God turns away.

This is set down in the Levitical law concerning lepers. And this is the beginning of the law: if ever anyone receives a sensation of his body having become leprous, he shall approach the priest, and from the sign that one the priest would demonstrate, he would show him to be either a leper or not truly a leper, but a suspicion. And he says that the priest, having examined and finding that it is leprosy, 'shall defile him,' not that he performs the 'defiling' himself, but because he demonstrated him to be such a thing. But if he does not fall into it, he shall set him apart for a certain number of days. And after those, he shall be examined; if he remains healthy, the priest shall defile him. And a physician, indeed, observes a certain disease if the body is marked. And what he says, he does it as an unceasing remedy, demonstrating it as incurable. So, not always does the act of doing signify the actual performing, but sometimes...

To demonstrate. You also have in the Gospel what is said by the Jews, that 'being a man, you make yourself God' (John 10:34). For they do not say: 'Being a man, you are preparing yourself to be God', but rather 'From those things which you announce and promise to do, you demonstrate yourself to be God'. Thus, hearing also the phrase 'making himself equal to God', since 'he calls God his own father'. The offspring are equal to the one who begot, and by saying this one is father according to truth, you demonstrate that you have a father of your own as God.

Similarly, it should be taken when it says: 'God turns away' (2 Thess 2:11). For He does not reject by acting in that way, but demonstrates him to be such a person, as 'handing someone over to an unapproved mind', not by acting Himself. The handing them over to the unapproved demonstrates their state and that they have become such people by themselves. Therefore, when it is said that God turns away someone, He demonstrates him to be having been turned away.

Whom then God has rejected and demonstrated to be turned away, 'who is able to adorn them?'; 'but those turning away', He says, 'the Lord will lead away with the workers of lawlessness to the chains' (2 Thess 2:12). For not He himself leads them away against their will with those working lawlessness, but by their turning away of will, He demonstrated them to be such people.

Live in goodness in a day of goodness, and in a day of evil, behold, and this is in agreement with that. 'In the day of goodness'. A day of goodness is when virtue is present. And this of life is life-giving. Thus, to live as good is to live as a partaker of life; he is blessed among the blessed. Be, having the life-giving disposition. You shall live in it.

Regarding: 'in the day of goodness'? The state of the one having it. For often also the states signify the name of seasons and times. In a day of evil. Just as it is from the 'day of goodness' to live in the good, so in a day of evil it is to live poorly. But the 'poorly' was silenced, so that the word might not be too much of a necessity. This is in agreement with that, just as to think from prudence and to act from folly is an analogy, they do not have similarity. For this agrees with that according to analogy, not according to quality or quantity, nor of the...

Greek · §23

καὶ τί τὸ ὄνομα κ̣ε̣ι´̣μενον κατὰ τούτ̣ου καὶ πῶς̣ πα̣ρέστησαν καὶ διὰ τί. οὔπ̣ω̣ γὰρ ι῾̣κανὴν γνῶσιν ἕξεις τῶν τοῦ θεοῦ ποιημάτων, εἰ προσκόψεις αὐτ̣ο̣ῖς οὐ συ̣νφρονῶν. ἐπίστησον μὲν τοῖς ποιη´̣μασ̣ι̣ν̣ τ̣ο̣υ῀̣ θεοῦ· ἃ ἄλλο̣ις προσκοπὴν εἰργάσα το, δώσει σο̣ι`̣ τ̣η`̣ν γνῶσιν καὶ τοῦ ποιοῦντος καὶ τω῀̣ν πεποιη̣μ̣ε´̣ν̣ων. ὅτι τίς δυνήσε̣τ̣αι̣ τ̣ου῀̣ κ̣ο̣σ̣μῆσαι. τὸν κόσμον ἐμνήσθ̣ην̣ ὅτι ἐνκαλοῦσιν. καὶ ὁ αἰτιώμενος τοῦτο ἐν δεχόμενον ἡγεῖται· κατὰ τούτου δύνατον εἰπεῖν ὅτι· τί ἐνκαλεῖς τισιν μέρεσιν τοῦ κο´̣σμου; ····· ···· ·α̣ι α̣ὐτά ἐστιν ο῾̣ κόσμ̣ος ἀνυπ̣··· νοση ἵν' ὁ κόσμος μὴ ἔχῃ ἐνκ̣λήματα ····μάλιστα ταῦτα εἰς τ̣ὰ κα̣τα`̣ τὴν πρό νοιαν ἕλκεται. οὐ μόνα γ̣α`̣ρ̣ τ̣ὰ κ̣τίσματα ποιήματα τοῦ θεο̣ῦ ἐστιν̣, ἀλλὰ καὶ τὰ κατὰ κρίσιν αὐτοῦ ἐν προνοίᾳ ····· ·····μ̣ε̣·· ἐλέγομεν ὅτι τ·ον ἄρτι δ̣ι̣κ̣··· φαίνεται τῷ δημιούργῳ τοῦ κόσμου τ̣ῷ προνο̣ο̣υ̣μ̣ένῳ τὸ ἀρτι τ̣ο̣κῆσαι δ̣ι̣·ο̣ν̣ ἀποθνῄσκε̣ι̣ν̣ ·μ̣· ε̣λ̣ι̣χ̣·······εν, ἀλλὰ ·· ε᾿̣σ̣τ̣ι̣ν̣ ··ε̣κ̣· η̣···· καὶ πάλιν ἀπέθανεν. καὶ μέμφεται ὁ πολὺς αὐτά. λ̣ε´̣γομεν αὐτῷ ὅτι· "πῶς ἂν ἔδει γενέσθαι, ἐπικόσμησον, ὃ νομίζεις διεστραμμένον εἶναι". οὐδεὶς οὖν ἔχει τοῦτο εἰπεῖν. καὶ πᾶσιν γοῦν ἐστιν οὕτως ἀνασκευάζειν οὐ λέγοντα τὰς κατασκευάς. μετὰ κατασκευὴν δὲ ἡ ἀνασκευή ἐστιν, κἂν μ̣ὴ τῷ λόγῳ ὁ ἄνθρωπος γενόμενος τὴν κατασκευὴν λέγῃ τῆς ἀνακοσμήσεως. ἀλλ' οὖν γε ἡ φύσις οὕτως ἔχει. ὃν ἂν ὁ θεὸς διαστρέψῃ. ἐν τῷ Λευιτικῷ νόμος περὶ λεπρῶν τέθειται. καὶ ἀρχὴ τοῦ νόμου αὕτη ἐστίν· εἴ ποτέ τις αἴσθησιν ἔλαβεν λεπρωθέντος αὐτοῦ τοῦ σώματος, προσήρχετο πρὸς τὸν ἱερέα, καὶ ἐκ σημειώσεως ἐκεῖνος ἀπεδείκνυεν αὐτὸν ἢ λεπρὸν ὄντα ἢ μὴ ἀληθῶς λεπρόν, ὑπονοούμενον δέ. καὶ λέγει ὅτι σημει ωσάμενος ὁ ἱερεὺς καὶ εὑρὼν ὅτι λέπρα ἐστίν, "μιανεῖ αὐτόν," οὐχ ὅτι αὐ 212 τὸς ἐνεργεῖ τὸ "μιᾶναι" ἀλ̣λ' ὅτ̣ι ἀπέδειξεν αυ᾿̣τὸν τοιου῀̣τον. ἐὰν δὲ μὴ ὑποπίπτῃ, ὣς ἀφορίζει αὐτόν τινας ἡμέρα̣ς. καὶ μετ' ἐκείνας ἀνέρ χ̣ε̣ται· ε᾿̣α`̣ν ἔνμονος μείνῃ, μιανεῖ αὐτὸν ὁ ἱερεύς. καὶ ἰατρὸς γοῦν ἐνορᾷ ἔν τ̣ινι πάθος, ε̣ἰ τὸ σῶμα σημειοῦται. κα̣ὶ ὃ λ̣ε´̣γει, ποιεῖ αὐτὸ ἀθεράπευτον, ἀνίατον ἀποδείκνυσιν. οὐ πάντως οὖν τὸ ποι̣ῆσαι τὸ ἐνεργῆσα̣ι δηλοῖ, ἀλλ' ἐν̣ίοτε τὸ ἀποδεῖξαι. ἔχεις γοῦν καὶ ἐν τῷ εὐαγγελίῳ ὑπὸ τῶν Ἰουδαίων λεγόμενο̣ν, ὅτι "σὺ ἄνθρωπος ὢν ποιεῖς̣ σεαυτὸν θεόν". μὴ γὰρ του῀̣τ̣ο λέγουσιν· κα̣ τ̣ασκευάζεις σεαυτὸν θεὸν ὢν ἄνθρωπος", ἀλλὰ "ε᾿̣ξ ὧν ἀπαγγέλλεις καὶ ἐπαγγέλλῃ π̣ο̣ι̣εῖν, ἀποδεικνύε̣ις σεαυτὸν θεὸν ε̣ἶναι". οὕτω̣ς̣ α᾿̣κ̣ου στέον καὶ τοῦ "ἴσον ἑαυτὸν π̣οιῶν τῷ θεῷ", ἐπεὶ "πατέρα ἴδιον λέ γει τὸν θεόν". ἴσ̣α δε´̣ ἐστιν τὰ γεννη´̣μα̣τα τ̣ῷ γεννήσαντι̣ καὶ ἐκ τοῦ κατ' ἀλήθ̣ειαν λε´̣γ̣ε̣ιν τοῦτον̣ πατέρα ἔχειν ἴδιον̣ σεαυτὸν ἀπ̣ο δεικνύεις θεόν. ὁμοίως λημπτέον, ὅταν̣ λέγῃ· "ο῾̣ θ̣ε̣ο`̣ς̣ διαστρέφει". διαστρέφει γὰρ μ̣ὴ οὕτως ἐν̣εργῶν, ἀλλὰ ἀπο̣δείκνυσιν 23 αὐτὸν τοιοῦτον, ὡς "παραδίδω σίν̣ τινα εἰς ἀδόκι̣μον νοῦν", οὐκ αὐτ̣ὸς ἐνεργῶν. τὸ παραδοθῆναι αὐτοὺς ἐν τ̣ῷ ἀδοκίμῳ ὄντα̣ς̣ ἀποδείκνυσιν κ̣αὶ α̣ὐτο̣υ`̣ς παρ' ἑαυτοὺς τοιού τους γεγε̣νημένους. ὅταν οὖν ὁ θεὸς διαστρέφειν λέγηταί τινα, ἀπο δείκνυσιν διεστραμμένον τ̣ο´̣τε̣. ὃν ο῾̣ θεὸς οὖν α᾿̣ποδοκίμασεν κ̣αι`̣ ἀπ̣έδειξεν διαστραφέντα, "τι´̣ς δ̣υ´̣ν̣α̣ται ἐπικοσμῆσαι;" "τοὺς δὲ ἐκκλίνοντας", φησίν, "εἰς τὰς στραγγαλιὰς ἀπάξει κύριος μετὰ τῶν ἐρ γαζομένων τὴν ἀνομίαν". μὴ γὰρ αὐτὸς αὐτοὺς μὴ βουλομένους ἀπάγει μετὰ τῶν τὴν ἀνομίαν ἐργαζομένων, ἀλλ' ἐκκλίνοντας π̣ροαιρέσει τῇ αὐτῶν ἀπέ δειξεν αὐτοὺς τοιούτους ὄντας. ἐν ἡμέρᾳ ἀγαθοσύνης ζῆθι ἐν ἀγαθῷ καὶ ἐν ἡμέρᾳ κακίας, ἰδέ, καί γε τοῦτο συμφώνως τούτῳ. "ἐν τῇ ἡμέρᾳ τῆς ἀγαθοσύνης". ἀγαθοσύνης ἡμέρα ἐστίν, ὅταν ἀρετὴ προσῇ. ζωῆς δὲ αὕτη περιποιητική ἐστιν. οὕτω οὖν ἔχε τὸ ζῆν ὡς ἀγαθός, ὡς ζωῆς μετέχων· μακαρίζῃ ἐν μακαρίοις. ἴσθι τὴν ζῳοποιητικὴν ἔχων διάθεσιν. ζῶν ἔσο ἐν αὐτῇ. ἐπερ· "ἐν ἡμέρᾳ ἀγαθοσύνης"; τὴν κατάστασιν τοῦ ἔχοντος. πολλάκις γὰρ καὶ αἱ καταστάσεις σημαίνον ται ὀνόματι καιρῶν καὶ χρόνων. ἐν ἡμέρᾳ κακίας. 213 ὡς ἔστιν ἀπὸ τῆς "ἡμέρας τῆς ἀγαθοσύνης" ὡς ἐν ἀγαθῷ, οὕτως ἐν ἡμε´̣ρᾳ τῆς κακίας ἐστὶν ζῆν φαύλως. ἀλλ' ἐσιώπησεν τὸ φαυ´̣λως, ἵνα μὴ λίαν ἀναγκαστικὸς ᾖν ὁ λόγος. σύνφωνον τοῦτο ἐκείνῳ ἐστίν, ὡς ἀπο`̣ τ̣η῀̣ς φ̣ρονήσεως τὸ φρονεῖν καὶ ἀπὸ τῆς ἀφροσύνης τὸ ἀφραίνειν ἀναλογίαν, οὐ τὴν ὁμοιότητα ἔχουσιν. συμφωνεῖ γοῦν τοῦτο ἐκείνῳ κατὰ ἀναλογίαν, οὐ κατὰ ποιότητα ἢ ποσότητα οὐδὲ τῶν

True Righteousness and the Peril of False Presumption§24

24Passing over these things. God made the world in such a way regarding speech, so that no man might find anything behind Him. 'All things I saw in the days of vanity' (Eccl 1:2). God made such a word in the things that exist, so that man might find nothing of those that are to follow him.

Here he invalidates human foreknowledge; man finds nothing of those who will receive him. And concerning human things he says: for the diligent man knows that he will receive a blessed state, which is clear everywhere. If not—if the human designation, being present, submits another through thought, and if he calls man not the mortal rational animal, but the one 'walking according to the flesh' and pleasures—such a man, being such, will not be recognized by those who are to follow, as long as he lives by sensation alone. For sensation recognizes only the present things. Since such a man is entirely of sensation, walking 'according to the flesh' and pleasures and other evils, he does not know the 'behind', the things that are to follow. For it is the intellect to know this.

In the days of my vanity, therefore, I saw all things. And 'the days of vanity' (Eccl 1:2) he means the days of this life, upon which he must not hope. For he prepares those who expect to be miserable. There is a righteous man perishing in his own righteousness; and there is an ungodly man remaining in his own wickedness. There is simply righteous, and there is someone's righteous. When therefore the Divine, in that word, says 'to pursue the righteous thing justly', he does not say to each one, 'pursue your own righteous thing justly', but the simply and principally righteous. Since every man seems righteous to himself and 'the last ways seem to be right to man, looking into the pits of Hades', one must not remain in that subjective righteousness. For he who has this destroys him, and he withholds from the one who has it. There is therefore a righteous man perishing in his own righteousness. But those who are righteous according to truth, about whom much has been written, such as: 'the righteous shall do in wealth many years' (Ps 112:9), these do not remain in their own righteousness; they do not trust in their own righteousness. Therefore he does not perish in righteousness, as the hymnodist says: 'in your righteousness I shall live' (Ps 25:10). Paul, then, being a great man and finding himself in Christ, to whom was the revelation of yours...

It has become a matter of truth, he says: 'I do not know anything to myself, but not in this have I been justified.' For it enters into me, that I do not truly possess righteousness, and not because of this—that I have known nothing to myself of those things that harm—am I justified. And again the holy David says: 'If I saw iniquity in my heart, let not the Lord hear' (Psalm 138:23). A sign of having or not having iniquity is whether one is heard by God or not heard.

And it is possible also to take this in another way according to a second explanation: it is to cause someone to perish from his own righteousness; someone thinking himself righteous in his own righteousness, if... he knows that it is not the truth and the Lord of righteousness, he pulls himself away from this and perishes from his own righteousness. And this destruction does not corrupt. For just as we say of one departing from virtue that he has perished by virtue, so we say of one having changed from the presumption he formerly held, that he has perished from that presumption.

And there is an impious man remaining in his own wickedness, living in wickedness not recognizing his own wickedness, even though he was previously recognized as a righteous man before he was justifying himself. Is it then the same mind? That mind, even though being in righteousness, yet being less than the truly righteous, perishes from it, so that he may have the truly righteous. For example, let someone have a mistaken presumption, or let someone have a presumption that is not mistaken, but not in word, not in precision. If he knows the precision, he perishes himself, so that he may succeed in that intention by the better thing.

Furthermore, how does he call the perversion? To demonstrate that he is such a person, one who has turned aside; for example, many encounter the Scriptures and understand them as they ought not to. And no one else turned them aside except their own laziness. When someone therefore demonstrates such a person, that 'do not pay attention to him; he speaks errantly, what he says,' he has shown him to be turned aside, he has demonstrated him to be such. Do not become much righteous and do not philosophize excessively, lest you be struck with amazement. Do not be impiously much and do not become hard, so that you do not die not in your time (Job 20:5). And it has been said to us many times, that virtues are mediations, while their excesses and deficiencies are wickednesses. We say that wisdom...

Greek · §24

παρεπομένων. ἐποίησεν ο῾̣ θεὸς περὶ λαλίας, ἵνα μὴ εὕρῃ ἄνθρωπος ὀπί σω αὐτου῀̣ μηδέν. τὰ πάντα εἶδον ἐν ἡμέραις ματαιότη τός μου. ἐποίησεν ὁ θεὸς τοιοῦτον λόγον ἐν τοῖς οὖσιν, ἵνα ὁ ἄνθρωπος μὴ εὕ ρῃ μηδὲν τῶν μετ' αὐτὸν ἐσομένων. ὧδε π̣ρόγνωσιν ἀναιρεῖ ἀνθρωπίνην· οὐκ εὑρίσκε̣ι ὁ ἄνθρωπος οὐδὲν τῶν διαδεξομένων αὐτόν. πε̣ρ̣ι`̣ τ̣ῶν ἀν θρωπίνων δὲ λέγει. ὅτι γὰρ οἶδεν ὁ σπουδαῖος, ὅτι διαδέξεται αὐτὸν κατάστασις μακαρία, παντί που σαφές. εἰ μή, ἐὰν ἡ τοῦ ἀνθρώπου προσηγορία παρακειμένη ἄλλην ὑποβάλῃ διά νοιαν, ἄνθρωπον δὲ μ̣ὴ τὸ θνητὸν λογικὸν ζῷο̣ν λέγῃ, ἀλλὰ τὸν "κατὰ σάρκα" καὶ ἡδονὰς "περιπατοῦντα", ὁ τοιοῦτος ἄνθρωπος, ᾗ τοιοῦτός ἐστιν, οὐδὲν διαγνώσεται τῶν διαδεξομένων̣ αὐτόν, ἅτε δ̣ὴ αἰσθήσει μόνῃ ζῶν. ἡ γα`̣ρ αἴσθησις τὰ παρόντα καταγ̣ιγνώσκει. ἐπ̣εὶ ὁ τοιοῦτος ὅλος τῆς αἰσθήσεώς ἐστιν, "κατὰ σάρκα" καὶ ἡδονὰς καὶ τὰς ἄλλας κακίας περιπατῶν, τὰ "ὀπίσω", τὰ διαδεξόμενα, οὐκ οἶδεν. νοῦ γὰρ ἔστιν τοῦτο εἰδέναι. ἐν ταῖς ἡμέραις μου οὖν τῆς ματαιότητος τὰ πάντα εἶδον. ἡμέρας δὲ ματαιότητος λέγει τὰς ἡμέρας τῆς ζωῆς ταύτης, ἐφ' ᾗ οὐ δεῖ αὐτὸν ἐλπίζειν. ἐλεεινοὺς γὰρ κατασκευάζει τοὺς προσδοκοῦντας. ἔστιν δίκαιος ἀπολλύμενος ἐν δικαίῳ αὐτοῦ· καὶ ἔστιν ἀσεβὴς μένων ἐν κακίᾳ αὐτοῦ. ἔστιν ἁπλῶς δίκαιον καὶ ἔστιν τινὸς δίκαιον. ὅταν οὖν ὁ θεῖος προσ τάττῃ λόγος "δικαίως τὸ δίκαιον διώκειν", οὐχ ἑκάστῳ λέγει ὅτι "δι καίως τὸ δίκαιόν σου δίωκε", ἀλλὰ τὸ ἁπλῶς καὶ κυρίως δίκαιον. ἐπειδὴ δὲ πᾶς ἄνθρωπος φαίνεται ἑαυτῷ δίκαιος καὶ "εἰσὶν δοκοῦσαι ἀνθρώπῳ ὀρθαὶ ὁδοὶ εἶναι, τὰ τελευταῖα βλέποντα εἰς πυθμένα ᾅδου", οὐκ ἐν 214 ἐκείνῳ τῷ δικαίῳ δεῖ ἐνμένειν. ἀπόλλυσιν γὰρ τοῦτον τὸν ἔχοντα, φθεί ρει τὸν ἔχοντα. ἔστιν οὖν δίκαιος ἀπολλύμενος ἐν δικαίῳ ἑαυτοῦ. οἱ δ̣ὲ κατ' α᾿̣λήθειαν δίκαιοι, περὶ ὧν πολλὰ γέγραπται, οἷον· "δίκαιοι ποιήσουσιν ἐν πλούτῳ ἔτη πολλά", οὗτοι οὐκ ἐν δικαίῳ ἑαυτῶν ἐνμένου σιν, οὐ θαρροῦσιν τῷ ἑαυτῶν̣ δικ̣αίῳ. διὸ οὐκ ἀπόλλυται ἐν τῇ δικαι οσύνῃ, ὡς λέγει ὁ ὑμνῳδός· "ἐν τῇ δικαιοσύνῃ σου ζήσομαι". Παῦλος γοῦν, μέγας ἄνθρωπος ὑπάρχων καὶ ἐν Χριστῷ τυγχάνων, ᾧ και`̣ η῾̣ ἀποκάλυ ψις τη῀̣ς̣ ἀληθείας γέγονεν, λέγει· "οὐδὲν ἐμαυτῷ συνοῖδα, ἀλλ' οὐκ ἐν τούτ̣ῳ δεδικαίωμαι". ἐνχωρεῖ γάρ με μὴ τὸ ἀληθῶς δίκαιον ἔχειν καὶ μὴ διὰ τοῦτο, ὅτι̣ μηδὲν ἐμαυτῷ σύνοιδα τῶν βλαπτόντων, δεδικαιῶσθαι. καὶ π̣άλιν ὁ ἁ´̣γιος ∆αυῒδ λέγει· "εἰ ἀδικίαν ἐθεώρουν ἐν καρδίᾳ μου, μὴ εἰσακουσα´̣τ̣ω κ̣ύριος". 24 σημεῖον τοῦ ἔχειν ἢ μὴ ἔχειν ἀδικίαν τὸ εἰσ ακουσθῆναι ὑπὸ θεοῦ ἢ μὴ εἰσακουσθῆναι ἔλαβεν. δυνατὸν δὲ καὶ ἄλλως λαβεῖν κατὰ δευτέραν ἐξήγησιν τοῦτο· ἔστιν ἀπολέ σθα̣ι τινὰ τῷ ἑαυτῷ δικαίῳ· ἐν τῷ ἑαυτοῦ δικαίῳ δοκῶν τις δικαιοῦσ θαι, ἐὰν̣ ····· ···· γ̣νῷ, ὅτι οὐκ αὐτό ἐστιν τὸ ἀληθὲς καὶ κύριον δί καιον, ἀποσπᾷ ἑαυτὸν ἀπὸ τούτου καὶ ἀπόλλυται ἐκ τοῦ ἑαυτοῦ δικαίου. η῾̣ δὲ ἀπωλεία αὕτη ου᾿̣ διαφθείρ̣ει. ὥσπερ γὰρ τὸν μεταπέσοντα ἀπὸ ἀρε τῆς λέγομεν α᾿̣πολωλένα̣ι̣ τῇ ἀρετῇ, οὕτω τὸν μεταβάντα ἀπ̣ὸ τ̣ἧς εἶχεν π̣ρ̣ο´̣τερον ὑπολήμψε̣ως λέγομεν ἀπολωλέναι ἀπ' ἐκείνης τῆς ὑπολήμψεως. ἔστιν δὲ ἀσεβὴς ἐνμένων ἐν τῇ κακίᾳ ἑαυτοῦ. ζῶν ἐν τῇ κακίᾳ οὐ καταγιγνώσκων τῆς κακίας αὐτοῦ καίπερ τοῦ δοκοῦν τος δικαίου κατεγνωκότος τοῦ δικαίου ἀνθρώπου πρότερον ἢ ἐδικαιοῦτο. ἐπερ· ὁ αὐτὸς οὖν νοῦς; ἐκεῖνος καίπερ ἐν δικαίῳ ὤν, ἐλάττονι δὲ τοῦ ἀληθῶς δικαίου, ἀπόλλυ σιν ἑαυτὸν ἀπ' ἐκείνου, ἵνα τὸ ἀληθῶς δίκαιον σχῇ. οἷον ἐχέτω τις ἐσ φαλμένην ὑπόλημψιν ἢ ἐχέτω τις ὑπόλημψιν οὐκ ἐσφαλμένην, οὐ σὺν λόγῳ δέ, οὐ σὺν ἀκριβείᾳ. ἐὰν τὴν ἀκριβείαν γνῷ, ἀπόλλυσιν ἑαυτόν, ἵνα ἐκείνης τῆς προθέσεως τῷ κρείττονι ἐπιτυχῇ. ἐπερ· πῶς λέγει τὴν διαστροφήν; τὸ ἀποδεῖξαι αὐτὸν τοιοῦτον τὸν διεστραμμένον· οἷον πολλοὶ ἐντυγχά νουσιν ταῖς γραφαῖς καὶ νοοῦσιν αὐτὰς ὡς οὐ δεῖ. καὶ οὐκ ἄλλος αὐτοὺς δι 215 έστρεψεν ἢ ἡ αὐτῶν ῥαθυμία. ὅταν τις οὖν ἀποδείξῃ τὸν τοιοῦτον, ὅτι "μὴ πρόσεχε αὐτῷ· ἐσφαλμένως λε´̣γ̣ε̣ι̣, ἃ λέγει", ἐ´̣δ̣ειcε̣ν αὐτὸν διεστραμμέ νον, ἀπέδειξεν αὐτὸν τοιοῦτον. μὴ γίνου δίκαιος πολὺ καὶ μὴ σοφίζου πε̣ρ̣ισσ̣ά, μ̣ήπο τε̣ ἐκπλαγῇς. μὴ ἀσεβήσῃς πολὺ καὶ μὴ γίνου σκληρός, ἵνα μὴ ἀποθάνῃς ἐν οὐ καιρῷ σου. καὶ πολλάκις ἐλέχθη ἡμῖν, ὡς μεσότητές εἰσιν αἱ ἀρετ̣αί, αἱ τ̣ού των δὲ ὑπερβολαὶ καὶ ἐνλείψεις κακίαι εἰσίν. ἐλέγομεν ὅτι ἡ φρόν̣ησις

The limits of inquiry and the danger of impiety§25

25Folly has become a middle point between cunning and wickedness. Cunning is a surplus of wisdom. But cunning is praised in the Scripture, while among the Greeks it is reproached. And it is being reproached as cunning, and the Scripture calls it craftiness: 'O full of deceit and of all craftiness, son of the devil' (Acts 13:10). And even more, the New Testament reproaches cunning: 'For I fear lest, as the serpent deceived Eve in his cunning' (2 Corinthians 11:3); and also: 'But being a cunning man, I caught you by deceit' (1 Thessalonians 2:9). And still, concerning the heretics, he says that 'they walk in cunning, deceiving the word of the Lord' (2 Peter 3:16). Folly is a deficiency of wisdom.

And concerning all the virtues, this has been shown to us many times. We say, therefore, that piety exceeds reverence, but lacking it, one is the impious. And here, therefore, he intends to say: do not be too just; do not go outside of justice; seek to remain according to the standard, taking care of equality. Do not become too just; for many indeed have been accustomed to say: do not be strictly just, do not seek more than what is just. And it is possible also to take it this way, so that it may be most acceptable according to the will of Christianity. If it were to happen that you were wronged or that you should do wrong, do not be very just in giving what is just, since you do not do wrong. Desire rather to be wronged than to do wrong. Do not become, indeed, very just for the sake of not being wronged, but rather give yourself over. For in this way neither you will do wrong nor he, toward whom you have the grievance.

And do not philosophize excessively, lest you be astonished. We say the same thing: do not philosophize beyond what is necessary, do not become outside of what is permitted to men. Such are those saying that we know God in the same way that He knows Himself. These philosophize excessively. Therefore also they are astonished, they become outside of their senses, they are found outside of logical observation. Do not philosophize excessively.

By logical reasoning, it is sometimes a discussion held for the sake of not letting the communion be broken, until I arrive at the right place and it is glorious and I am discussed with it. But if anyone thinks he succeeds in sophistry, he ought not to remain in sophistry. 'Do not sophistize excessively,' do not become too wise and be astonished. Do not be very impious, do not grow hardened.

We say that there is something known of God, which if we speak of, we are impious. But that which God has revealed to us, if we know it and wish to have it, we are not harmed. But if we also wish to intellectually grasp those things which are not attainable for us, we are astonished and we are very impious. And it is possible also to say this: if anything of the others seems difficult and hard to find for us, regarding this you should attempt to discuss; it does not harm; one should attempt regarding the separate things. But when the word is about God, and the one wishing to know about God reaches into those things which he is not able to, he is very impious by reaching beyond what is necessary.

For example, the stars are a multitude. And every multitude is either superfluous or exact. And the exact is divided into two, but the superfluous has one part having more than the other. If we wish to attempt and speak regarding the stars, first saying they are superfluous or exact, we are not very impious. It was necessary not to attempt regarding those things of which we do not know. However, we are not very impious. For we do this, because the heaven is circular and is cut into two equal hemispheres by a straight diameter being drawn. And since the heaven is starry everywhere, someone will say that the semicircles being equal, there are as many in each semicircle as in the rest. And from this we construct them to be exact. And we are not impious, whether it is so or not. The attempt has happened for the sake of exercise.

Again, since those having studied about numbers say that the superfluous is stronger—for it is active—and the exact is more material—for it consists of matter; and matter is divisible; for first...

Greek · §25

γέγονε̣ν μέσον τῆς πανουργίας καὶ κακουργίας τῆς ἀφροσ̣υ´̣ν̣ης. καὶ υ῾̣π̣ε̣ρ β̣ολὴ μέν ε᾿̣στιν φρονήσεως ἡ πανουργία. ἐπαινεῖται δὲ ἐν τῇ γραφῇ ἡ π̣α̣νουργία, παρ' Ἕλλησιν δὲ ψέγεται. πανουργίαν δὲ ψεγομένην κ̣αὶ ἡ γραφὴ λε´̣γ̣ει ῥᾳδιουργίαν· "ὦ πλήρης δόλου καὶ πάσης ῥᾳδιουργί ας, υἱὲ διαβόλου". ὡς ἐπὶ π̣λ̣εῖστον δε`̣ καὶ ἡ καινὴ διαθήκη ψέγει τὴν πανουργίαν· "φοβοῦμαι γὰρ μήπως, ὡς ὁ ὄφις ἐcηπάτησεν Εὔαν ἐν τῇ παν ουργίᾳ αὐτοῦ···", καὶ ἔτι· "ἀλλὰ ὑπάρχων πανοῦργ̣ος δόλῳ ὑμᾶς ἔλαβον". καὶ ἔτι περὶ τῶν αἱρετικῶν λέγει ὅτι "περιπατοῦσιν ἐν πανου̣ργίᾳ δο λοῦντες τὸν λόγον τοῦ κυρίου". ἔνλειψις δὲ τῆς φρονήσεως ἡ ἀφ̣ρ̣οσ̣υ´̣ν̣η ε᾿̣σ̣τίν. καὶ περὶ πασῶν τῶν ἀρετῶν πολλάκις ἡμῖν τοῦτο τεθεώρηται. λέ γομεν οὖν τὴν δεισιδαιμονίαν ὑπερβάλλειν τὴν εὐσέβειαν, ἐνδεὲς δὲ αὐ τῆς τὸν ἀσεβήν. καὶ ὧδε οὖν τοῦτο βούλεται λέγειν· μὴ πολὺ δίκαιος ἔσο· μὴ ἔξω τῆς δι κ̣αιοσ̣ύν̣η̣ς ἴθι· κατ' ἀξίαν νέμειν ζήτει, τῆς ἰσότητος ἐπιμέλου. μὴ πολὺ δίκαιος γίνου· πολλοὶ γοῦν εἰώθασιν λέγειν· μὴ ἀκριβοδίκαιος ἔσο, μὴ πλέον τι τοῦ δικαίου ζήτει. δυνατὸν δὲ καὶ οὕτω λαβεῖν αὐτό, ἵνα μάλιστα κατὰ τὸ βούλημα τοῦ χρι στιανισμοῦ αὐτὸ ἐκδεχθῇ. ἐὰν προκέοιτο ἀδικηθῆναι ἢ ἀδικῆσαι, μὴ πολὺς ἔσο δίκαιος ἐκδιδῶν τὸ δίκαιον, ἐπεὶ οὐκ ἀδικῇ. θέλησον ἀδικηθῆναι μᾶλλον ἢ ἀδικῆσαι. μὴ πολὺς γοῦν γίνου δίκαιος πρὸς τὸ μὴ ἀδικηθῆναι, ἀλλ' ἐπίδος ἑαυτὸν μᾶλλον. οὕτω γὰρ οὐδὲ σὺ ἀδικήσῃς οὐδὲ ἐκεῖνος, πρὸς ὃν ἔχεις. καὶ μὴ σοφίζου περισσά, μήποτε ἐκπλαγῇς. τῷ αὐτῷ λέγομεν· πέρα τοῦ δέοντος μὴ σοφίζου, μὴ ἔξω τοῦ ἐφειμένου τοῖς ἀνθρώποις γίνου. οἷοί εἰσιν οἱ λέγοντες, ὅτι οὕτως ἴσμεν τὸν θεὸν ὡς αὐ τὸς ἑαυτὸν ἐπίσταται. οὗτοι περισσὰ σοφίζονται. διὸ καὶ ἐκπλήττονται, ἔξω φρενῶν γίνονται, ἔξω θεωρίας λογικῆς εὑρίσκονται. μὴ σοφίζου περισσά. 216 δύναται δὲ καὶ τοῦτο λεχθῆναι πάλιν ἑπομένως τῇ λογικῇ θ̣εωρίᾳ, ὅτι ἔστιν ποτὲ διαλεγόμενον ὑπὲρ τοῦ μὴ λυθῆναι τὴν συνουσίαν, ἕως ἔλθω μεν εἰς ὀρθὸν κα····· ··ς ἔνδοξον καὶ αὐτῷ διαλεχθῆναι. ἐὰν δέ τις ἐν τῷ σοφίζεσθαι δόξῃ ἐπιτυγχα´̣νειν, οὐκ ὀφείλει καταμένειν τῷ σοφίζεσθαι. "μὴ σοφίζου περισσά", μὴ ἐκγίνου τοῦ σοφὸς εἶναι καὶ ἐκπλαγῇς. μὴ ἀσεβήσῃς πολύ, μὴ γίνου σκληρός. 25 εἴπομεν, ὅτι ἔστιν τι γνωστὸν τοῦ θεοῦ, ᾧπερ ἐὰν ἐπῶμεν, ἀσεβοῦμεν. ἐκεῖνο δέ, ὃ ἐφανέρωσεν ἡμῖν ὁ θεός, ἐὰν γιγνώσκωμεν καὶ θέλωμ̣εν ἔχειν, οὐ βλαπτόμεθα. ἐὰν δὲ κἀκεῖνα τὰ μὴ ἐφικτὰ ἡμῖν θέλωμεν νοεῖν, ἐκπλητ τόμεθα καὶ ἀσεβοῦμεν πολύ. δυνατὸν δὲ καὶ τοῦτο λέγε̣ιν· εἴ ποτέ τι τῶν ἄλλων δυσχερὲς ἡμῖν καὶ δυςεύρετον φαίνεται̣, περὶ τούτου δὲ ἐπιχειρήσεις, οὐ βλάπτει· ἐπιχει ρητέον εἰς ἑκάτερα. ὅταν δὲ πε̣ρὶ θεοῦ ᾖν ὁ λόγος καὶ εἰς ἐκεῖνα χωρῇ ὁ θέλων εἰδέναι περὶ θεοῦ, ἃ μὴ δύναται, ἀσεβ̣εῖ πολὺ πέρα τοῦ δέοντος χωρῶν. οἷον πλῆθός εἰσιν οἱ ἄστερες. πᾶν δὲ πλῆθος ἢ περιττὸν ἢ ἄρτιόν ἐστιν. καὶ τὸ μὲν ἄρτιον εἰς δύο διαιρεῖται, τὸ δὲ περιττὸν ἔχει πλεο νάζον τὸ ἕτερον μέρος ἑνί. ἐὰν θέλωμεν περὶ τῶν ἀστέρων ἐπιχειρεῖν καὶ λέγειν, πρότερον περιττοὶ ἢ ἄρτιοι, οὐκ ἀσεβοῦμεν πολύ. ἔδει μὲν μὴ ἐπιχειρεῖν, περὶ ὧν οὐκ ἴσμεν. ὅμως οὐκ ἀσεβοῦμεν πολύ. ποιοῦμεν γὰρ τοῦτο, ὅτι ὁ οὐρανὸς κυκλοειδής ἐστιν καὶ εἰς δύο ἴσα τέμνεται ἡμισφαί ρια διαμέτρου ἀχθείσης εὐθείας. καὶ ἐπεὶ πάντοθεν ὁ οὐρανὸς ἠστέρωται, λέξει τις ὅτι ἴσων ὄντων τῶν ἡμικυκλίων ἐν ἑκάστῳ ἡμικυκλίῳ τοσοῦτοί εἰ σιν, ὅσοι καὶ ἐν τῷ λοιπῷ. καὶ κατασκευάζομεν ἐκ τούτου ἀρτίους αὐτοὺς εἶναι. καὶ οὐκ ἀσεβοῦμεν, κἄν τε οὕτως ἔχῃ κἂν μὴ ἔχῃ. γυμνασίας ἕνεκα ἡ ἐπιχείρησις γέγονεν. πάλιν ἐπειδὴ οἱ περὶ ἀριθμῶν πραγματευσάμενοι λέγουσιν τὸν περιττὸν ἰσχυρότερον εἶναι –δραστήριος γάρ ἐστιν– , ὁ δὲ ἄρτιος ὑλικώτερος– ὕλῃ γὰρ ἀνάκειται· ἡ δὲ ὕλη διαιρετή ἐστιν· πρώτη γὰρ

The End and the Fear of God§26

26The division in verse 217 occurs thus: for this reason some say that matter is a dual entity—we were saying that it was necessary for the better of those ers to be subjected to the better number, and we construct from this that they are abundant. We do not act impiously in any way.

However, if someone says that we shall seek whether God is without beginning or not, the other part of the argument brings much impiety. Indeed, dialectic itself says that not all problems are dialectical. For those which are followed by punishment are not dialectical. For dialectical things aim at the two sides. No one wants to attempt whether God is or is not, or whether the laws should be kept beforehand or not; for these things have punishment following them in another form of the contradiction. For it brings shameful reputation to the one leading the other form of the contradiction.

And do not grow hardeneded. He who chooses evil becomes hard. For he constructs hardness for the one possessing it. 'For according to your hardness and your unrepentant heart, you are storing up wrath for yourself on the day of wrath' (Rom 2:5). You see that: having an unrepentant heart, one is found hard. And thus it happens to the heart of Pharaoh, which has been written of many times, having been hardened. 'Do not be excessively wise, do not grow hardeneded, so that you do not die in your time' (Prov 3:7).

This can be applied to everything; according to the intellect, it says: 'Do not become very hard; do not become, do not...' [ound. It is good to hold fast to this, and not to let go of your hand from it. In each of the things said, you heard: do not become very righteous; hold fast to this. It has said, 'Do not be excessively wise.' In all the things said, hold fast as if in one genus.

Therefore, from what I have said, that it is also necessary to hold fast, do not let your practice cease. Persist in them, as the apostle says: 'Hold these things, be in these, so that your progress may become evident' (1 Tim 4:15), in the virtues. Meditating on these, it is necessary to remain in them, not to depart further from them. For it is not good to remain in other studies which are according to science and are conducted in an orderly fashion. And so that the demonstration may be from a ready example, the learning of letters of the first elements...

Let us take it. It is not good to remain in the study of characters, but to run quickly toward the next progress. Regarding virtues, practice brings progress: practice brings temperance, and one remains in temperance; practice brings justice, and one remains in justice; for in this way one is able to be shown to be diligent.

For he who fears God will come out of all things (Ps 112:7). Even if you have much help—help for coming out—it does not say that he becomes outside of all things. But 'to come out' signifies the end and the outcome, as we say that the holy voices that occurred regarding the coming of the Savior have attained an outcome. And this is 'so that it might be fulfilled' (Matt 2:17). For those from the heterodox, either maliciously or through ignorance, think that this fulfillment is to be taken in this way: that it might be fulfilled so that it might not be empty. And they say that the Old Testament was empty in itself and required fulfillment from without. Not this, but he speaks regarding an outcome: because of this Mary gave birth, 'so that it might be fulfilled; behold, she shall hold in her womb' (Luke 2:19). Because of this the Savior was crucified, because of 'they have pierced my hands and my feet' (Ps 22:16). He who fears God does not become outside of them, but reaches their end.

This is similar to what the apostolic text says: 'not of him who runs nor of him who wills, but of God who shows mercy' (Rom 9:16). Therefore, he who fears God 'comes out of all things' (Ps 112:7). For 'the fear of the Lord surpasses all things' (Ps 111:7). And if it surpasses all things, 'there is nothing above him.' For it is not the fear of punishment that is spoken of, but that one, about whom we say: 'there is no lack to those who fear him' (Ps 34:9). And 'He' is God. For He says: 'be holy to Him, for He is your fear' (Lev 19:2). Just as the one desiring wisdom becomes wisdom in Christ, and the righteousness of the righteous becomes righteousness in Christ, so also fear becomes so.

Wisdom will help the wise, while those exercising authority in the city are being overcome. Let us say that he who worships clings to all at once to those who are helping and to those who seem to be so to the many, being human things. For according to the true word, since all things are governed by the will of God, even things that seem to happen humanly are a gift from God. To have wealth is human, but 'the Lord makes rich' (1 Sam 2:7); to have the beginning is human, but the Lord 'establishes kings and deposes them' (1 Sam 2:7). However, when these things happen by themselves under the...

Greek · §26

διαίρεσις ἐν ἀρ 217 τίῳ γίνεται· διὰ τοῦτο καὶ δυάδα λέγουσιν εἶναι τὴν ὕλην– ἐλέγομεν ὅτι ἔδει τοὺς κρείττονας τω῀̣ν ἀ´̣λλ̣ων ὁρατῶν τῷ κρείττ̣ονι α᾿̣ρ̣ι̣θ̣μ̣ῷ ὑπο βεβλῆσθαι καὶ κατασκευάζομεν ἐκ τούτου π̣ε̣ρισσοὺς αὐτοὺς εἶναι. οὐδὲ ἑκατέρως ἀσεβοῦμεν. εἰ μέντοι λέγοι τις, ὅτι ζητήσομεν πότερον ὁ θεὸς ἄναρχος ἢ οὐκ ἄναρχος, τὸ ἕτερον τοῦ ἐπιχειρήματος πολλὴν ἀσέβεια̣ν φέ ρει. ἀμέλει γοῦν καὶ αὐτὸς ὁ τῆς διαλεκτικῆς λόγος λέγει μὴ πάντα προβλ̣ήματα εἶναι διαλεκτικά. οἷς γὰρ κόλασις ἕπεται, οὐκ ἔσ̣τιν δια λεκτικόν̣. τὰ γὰρ δι̣αλεκτικὰ εἰς ἑκάτερα ἐπιχειρεῖται. οὐδεὶς ἐπιχειρεῖν θ̣έλ̣ει, πότερον ἔσ̣τιν θεὸς ἠ`̣ οὐκ ἔστιν ἢ πρότερον φυλακτέοι οἱ νόμοι ἢ οὔ· ταῦτ̣α̣ γὰρ κόλασιν ἑπομε´̣νην ἔχει ἐν θατέρῳ μορίῳ τῆς ἀντιφάσεως. αἰσχρὰν γὰρ φήμην φέρει τῷ προισταμένῳ τοῦ ἑτέρου μορίου τῆς ἀν τιφάσεως. καὶ μὴ γίνου σκληρός. σκληρὸς γίνεται ὁ τὴν κακίαν αἱρούμενος. σκληρὸν γὰρ κατασκευάζει τὸν ἔχοντα. "κατὰ γὰρ τὴν σκληρότητά σου καὶ ἀμετανόητόν σου καρδίαν θησαυρίζεις ἑαυτῷ ο᾿̣ρ̣γὴν̣ ἐν ἡμέρᾳ ὀργῆς". ὁρᾷς τό· ἀμετανόητον καρδίαν ἔχων σκληρὸς εὑρίσκεται. καὶ γίνεται οὕτως καὶ ἡ καρδία τοῦ Φαραώ, ἃ πολλάκις ἀνεγράφη, σκληρυνθεῖσα. "μὴ σοφίζου οὖν περιςσά, μὴ γίνου σκλη̣ρός̣, ἱ´̣να μη`̣ ἀποθάνῃς ἐν οὐ καιρῷ σου". κατὰ πάντα δ̣υνατὸν τοῦτο ἐνεχθῆναι· κατὰ διάνοιαν π̣α῀̣ σαν̣ λε´̣γει· "μὴ γίνου σκληρὸς πολύ· μὴ γίνου, μὴ α᾿̣····· ··········· ····· ····· ····· ········· ····· ····· ἐλήφθη. ἀγαθὸν τὸ ἀντέχεσθαί σε ἐν τούτῳ, καί γε ἀπὸ τούτου μὴ ἀφῇς τὴν χεῖρά σου. ἐν ἑκάστῳ τῶν εἰρημένων ἤκουσας· μὴ γίνεσθαι δίκαιος πολύ· ἀντέχου ἐν τούτῳ. εἴρηκεν "μὴ σοφίζου περισσά". ἐν πᾶσιν τοῖς εἰρημένοις ὡς ἐν ἑνὶ γένει ἀντέχου. ἀπὸ τούτου οὖν, οὗ εἶπον, ὅτι καὶ δεῖ ἀντέχεσθαι, μὴ ἐάσῃς τὴν πρᾶξίν σου. ἐπίμενε αὐτοῖς, ὡς λέγει ὁ ἀπόστολος· "ταῦτα με λέτα, ἐν τούτοις ἴσθι, ἵνα σου ἡ προκοπὴ φανερὰ γένηται", ἐν ταῖς ἀρε ταῖς. μελετῶν ταῦτα δεῖ ἐν αὐταῖς ἐνμένειν, οὐ περαιτέρω αὐτῶν χωρεῖν. ἐπὶ γὰρ τοῖς ἄλλοις μαθήμασιν τοῖς κατ' ἐπιστήμην καὶ τεταγμένως ἄγουσιν οὐ καλὸν ἐν αὐτοῖς μένειν. καὶ ἵνα ἀπὸ προχείρου παραδείγματος ἡ δεῖξις 218 γένηται, μάθησιν γραμμάτων τῶν πρώτων λάβωμεν. οὐκ ἀγαθόν ἐστιν ἐνμέ νειν τῇ μαθήσει τῶν χαρακτήρων, ἀλλὰ ταχὺ διαβαίνειν ἐπ̣ὶ τὴν ἑξῆς προ κοπήν. ἐπὶ δὲ τω῀̣ν ἀρετῶν ἡ μελέτη προκοπὴν φέρει· μελέτα σωφροσύνην, μέ νε ἐν σωφροσ̣υ´̣ν̣ῃ· μελέτα τὸ δίκαιον, ἐν αὐτῷ μένε· οὕτω γὰρ δύνασαι σπουδαῖος ἀποδειχθῆναι. 26 ὅτι ὁ φοβούμενος τὸν θεὸν ἐξελεύσεται τὰ πάντα. κἂν βοήθημα περισσῶς ἔχεις– βοήθημα τοῦ ἐξελθεῖν–οὔ σε ἔξω πάν των λέγει γίνεσθαι. τὸ ἐξελθεῖν δὲ τὸ τέλος καὶ τὴν ἔκβασιν δηλοῖ, ὡς εἰ λέγομεν ὅτι αἱ ἁγίαι̣ φωνήσεις αἱ γενόμεναι περὶ τῆς καθόδου τοῦ σωτῆρος ἐκβάσεως τετυχήκασιν. καὶ τοῦτό ἐστιν τὸ "ὅπως πληρωθῇ τὸ ῥηθέν". οἱ γὰρ ἀπὸ τῶν ἑτεροδόξων κακοήθως ἢ κατὰ ἄγνοιαν νομίζου σιν τὸ πληρωθῆναι τοῦτ̣ο οὕτω λαβεῖν· πληρωθῇ, ἵνα μὴ κενὰ ᾖ. καὶ λέγου σιν ὅτι ἡ παλαιὰ δ̣ιαθήκη κενὴ ἦν καθ' ἑαυτήν· πληρώματος ἔξωθεν ἔχρῃ ζεν. οὐ τοῦτο δ̣έ, ἀλ̣λὰ ἐπὶ ἐκβάσεως λέγει· διὰ τοῦτο ἔτεκεν ἡ Μαρία, "ὅπως πληρωθῇ· ἰδοὺ ἐν γα̣στρὶ ἕξει". διὰ τοῦτο ἐσταυρώθη ὁ σωτήρ, διὰ τὸ "ὤρυξαν χεῖράς μου καὶ πόδας μου". ὁ φοβούμενος τὸν θεὸν οὐκ ἔξω αὐτῶν, ἀλλὰ εἰς τέλος αὐτῶν γίνεται. ὅμοιόν ἐστιν τοῦτο τῷ ἀποστολικῷ τῷ λέγοντι· "οὐ τοῦ τρέχοντος οὐδὲ τοῦ θέλοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ". ὁ φοβούμενος οὖν τὸν θεὸν "ἐξέρχεται τὰ πάντα". "φόβος γὰρ κυρίου π̣α´̣ν̣τ̣α̣ ὑπερέβαλεν". εἰ δὲ πάντα ὑπερέ βαλεν, "οὐδὲν ἔστιν ὑπὲρ αὐτόν". φόβος γὰρ οὐχ ὁ τῆς κολάσεως λέγε ται, ἀλλ' ἐκεῖνος, περὶ οὗ λέγομεν· "οὐκ ἔστιν ὑστέρημα τοῖς φοβουμέ νοις αὐτόν". "αὐτὸς" δέ ἐστιν ὁ θεός. λέγει γάρ· "κύριον αὐτὸν ἁγιά σετε καὶ αὐτός ἐστίν σου φόβος". ὡς γίνεται τοῦ θέλοντος κατὰ Χριστὸν σοφίαν σοφία ὁ Χριστὸς καὶ δικαιοσύνη τοῦ δικαίου κατὰ Χριστόν, οὕτω γίνεται καὶ φόβος. ἡ σοφία βοηθήσει τῷ σοφῷ ὑπὲρ δέκα ἐξουσιάζοντας τοὺς ὄντας ἐν τῇ πόλει. εἴπομεν, ὅτι ὁ ἐκκλησιάζων πάντων ἅμα τῶν ὠφελούντων ἐφάπτεται καὶ τῶν δοκούντων τοῖς πολλοῖς, ἀνθρωπίνων ὄντων. κατὰ γὰρ τὸν ἀληθῆ λό γον, ἐπεὶ προνοίᾳ θεοῦ τὰ πάντα διοικεῖται, καὶ τὰ δοκοῦντα ἀνθρωπίνως γίνεσθαι θεόδοτά ἐστιν. ἀνθρώπινόν ἐστιν τὸ πλοῦτον ἔχειν, ἀλλὰ "κύριος πλουτίζει"· τὸ ἀρχὴν ἔχειν, ἀλλὰ κύριος "καθιστᾷ βασιλεῖς καὶ μεθι στᾷ". ὅμως, ὅταν αὐτὰ καθ' ἑαυτὰ τὰ ὑπὸ τῆς

The Necessity of Error in Learning§27

27As we are performing the work of providence, we say: some of these things are divine and god-befitting, while others are human.

Since he who says these things is most especially a king, he anoints all things toward piety; he says this because even if there are ten in authority in the city, and many are helping, and they surpass the opponents in number and power, if they do not have wisdom, they are not able to help the city.

Therefore, always seek the power of this general in his wisdom rather than in the multitude of his array.

"So then wisdom will help the wise one among the ten exercising authority in the city."

What is at hand to us has been given regarding history. If a city has many powerful men, but wisdom is lacking, they are not able to help the city.

And for the sake of an analogy, the world, the place around us, is called a city. If divine wisdom is not given, no one is able to pass through safely.

If wisdom does not help, those in authority can do nothing, even if they should be angels or holy men. If wisdom does not help, the city is not saved.

And each person's soul can also be called a city. If indeed someone has a myriad of human thoughts capable of helping this city, but divine wisdom does not help it and lead it and guard it toward the lawful, it is not able to be helped.

And observe "those who are in the city." You know that many times authority is taken from without. And you have in the histories of the Scriptures that many times those who were acting against Israel and its kings hired other kings.

But the ones hired from without do not contribute to helping the city as the natives do. Indeed, when they see that the matter is weak, they withdraw and are favorable toward the opponents.

"Therefore, those who are in the city"; even if they are rich and are well-disposed toward it and are even well-prepared for this very thing, to help the city, in the absence of wisdom they are not able to endure what is urgent.

For man is not righteous in the land (Ecclesiastes 7:20). He did not say at once that a man is not righteous, but in the land. And as is at hand, I am not speaking regarding history, but regarding moral instruction as regarding a way of speaking; I say this, that those...

The man on earth is the one 'walking according to the flesh' (Rom 8:4), according to 'you indeed die as men' (1 Cor 15:3). This one is on earth not only in body, but also in heart. He 'sets his mind on earthly things' (Col 3:2), and 'sinks himself into his seat'. No one of such people is righteous.

I say 'man' not simply, but the one not being on earth who is able to be righteous. 'If one walks on earth, having his portion in heaven', he is wise not on earth. Because of this, the one having righteousness is not prevented from being called a lawbreaker from it. Furthermore, why do you not stand according to history? If you wish to take it according to history, you descend into a dogma, that there is no man born on earth without sin.

I said, that this brings us labor regarding John and regarding this Jeremiah, unless indeed you take that sin, according to which it has been said: 'all have sinned' (Rom 3:23). You know, however, that I once omitted this and said that not every sin brings harm to the one doing it, when I also use an icon such as this, that a painter is learning the art: many icons are drawn not well, and this sin bringing them is not a mockery. Because of this, he draws not well, so that he may learn to draw well. And many things must be done sinfully, so that someone might thus correctly achieve the goal of his work.

They also say concerning the inventors, that the inventors were not such as those who had existed before them when they were practicing. The painters are called indeed 'old', because they drew so much deviated from the original forms, so that the icon might happen to be less than the writing. Thus, therefore, you would say that everyone becoming on earth has this sin, not the one opposing virtue, but the one bringing it upon virtue.

Indeed, regarding the one striving to draw an icon, having begun the art, we sometimes say of the one drawing badly that the one already seasoned in the art draws better, if that one draws carelessly out of laziness; and if you compare the work to the work, the one of the careless is better; but if you look toward the intention, he who wrote by hand wrote more. Thus, therefore, we take it by analogy of quantity. The one able to learn in ten years, having learned, we say he has learned twelve; we have learned much.

Greek · §27

προνοίας τελούμενα διαι 219 ρῶμεν, λέγομεν· τὰ μὲν τούτων θεόπεμπτα καὶ θεοπρεπῆ ἐστιν, τὰ δὲ ἀν θρώπινα. ἐπεὶ δὲ βασιλεύς ἐστιν μάλιστα ὁ ταῦτα λέγων, δ̣ια`̣ πάν τα δὲ εἰς ευ᾿̣λα´̣βειαν ἀλείφει, τοῦτο λέγει, ὅτι κἂν ἐξουσιάζοντες δέκα ὦσιν ἐν τῇ πόλει, κἂν πολλοὶ ὠ῀̣σ̣ιν οἱ βοηθοῦντες, κἂν ὑπερπαί ωσιν τῷ πλήθει καὶ τῇ δυνάμει τῶν ἀντιπάλω̣ν, εἰ μὴ σοφίαν ἔχωσιν, οὐ δύνανται βοηθῆσαι τῇ πόλει. ἀεὶ οὖν τὴν δύναμιν το̣υ῀̣ στρατηγοῦ ἐν τῇ σοφίᾳ αὐτοῦ ζήτει μᾶλλον ἢ ἐν τῷ πλήθει τῆς παρατάξεως. "ἡ σοφία οὖν βοηθήσει τῷ σοφῷ ὑπὲρ δέκα ἐξουσιάζοντας τοὺς ὄν̣τ̣ας ἐν τῇ πόλει." κ̣ατὰ τὸ πρόχειρον ἡμῖν ἀποδέδοται τὸ ἐπ' ἱστορίας. ἐὰν πόλι̣ς ἔχ̣ῃ πολλοὺς δυνατ̣ο̣ύς, ἀπ̣ῇ δὲ σοφία, οὐδὲν ἐκεῖνοι τῇ πόλει δύ νανται βοηθῆσαι. πρὸς δὲ ἀναγωγὴν πο´̣λις λέγεται ὁ κόσμος, ὁ περὶ ἡμᾶς τόπος. ἐὰν μὴ σοφία θεόπεμπτος δοθῇ, ο̣ὐδ̣εὶς̣ δύναται ἀβλαβῶς διαγαγεῖν. εἰ μὴ ἡ σοφία βοηθήσει, οἱ ἐξουσιάζοντες οὐδὲν δύνανται, κἂν ἀγγέλους εἴ πῃς κἂν ἱεροὺς ἄνδρας. εἰ μὴ σοφία βοηθήσει, οὐ σῴζεται ἡ πόλις. δύναται δὲ καὶ ἡ ἑκάστου ψυχὴ πόλις λέγεσθαι. ἐὰν γοῦν μυρίους τις ἔχῃ λογισμοὺς ἀνθρωπίνους δυναμένους βοηθῆσαι τῇ πόλει ταύτῃ, μὴ θεό πεμπτος δὲ σοφία βοηθήσῃ αὐτῇ καὶ εἰς τὸ εὔνομον̣ αὐτὴν̣ ἀγάγῃ καὶ φυ λάξῃ, οὐ δύναται βοηθηθῆναι. καὶ θεώρει γε "τοὺς ὄντας ἐν τῇ πόλει". οἶδας ὅτι πολλοὶ πολλά κις ἐξουσίαν ἔξωθεν προσλαμβάνονται. καὶ ἔχεις ἐν ταῖς ἱστορίαις τῶν γραφῶν, ὅτι πολλάκις τινε`̣ς̣ ε᾿̣π̣········μενοι κατὰ του῀̣ Ἰσραὴλ καὶ τῶν βασιλέων αὐτοῦ ἐμισθώσαντο ἄλλους βασιλέας. οὐχ οὕτω δὲ οἱ ἔξωθεν μισθούμενοι συντελοῦσιν πρὸς τὸ βοηθῆσαι τῇ πόλει ὡς οἱ αὐτόχθονες. ἀμέλει γοῦν, ὅταν ἴδωσιν, ὅτι ἀσθενεῖ τὸ πρᾶγμα, ἀναχωροῦσιν καὶ ἐξ ευμενίζονται τοὺς ἀντιπάλους. "τοὺς ὄντας οὖν ἐν τῇ πόλει"· κἂν πλούσιοι ὦσιν κἂν εὐμενῶς ἔχωσιν πρὸς αὐτὴν κἂν εἰς αὐτὸ τοῦτο ὦσιν εὐτρ̣επιςμέ νοι πρὸς τὸ βοηθεῖν τῇ πόλει, ἀπούσης σοφίας οὐ δύνανται ἀνύσαι τὸ σπου δαζόμενον. ὅτι ἄνθρωπος οὐκ ἔστιν δίκαιος ἐν τῇ γῇ. οὐ καθάπαξ εἶπεν μὴ εἶναι δίκαιον ἄνθρωπον, ἀλλ' ἐν τῇ γῇ. καὶ κατὰ τὸ πρόχειρον οὐ πρὸς ἱστορίαν λέγω, ἀλλὰ πρὸς ἠθικὴν παίδευσιν ὡς πρὸς τροπολογίαν· τοῦτο λέγω, 27 ὅτι ἐκεῖνος ἄνθρωπός ἐστιν ἐπὶ τῆς γῆς ὁ "κατὰ σάρκα περιπατῶν", κατὰ τὸ "ὑμεῖς δὲ δὴ ὡς ἄνθρωποι ἀποθνῄσκε 220 τε". οὗτος ἐπὶ τῆς γῆς ἔστιν οὐ μόνον τῷ σώματι, ἀλλὰ καὶ τῇ καρδίᾳ. "τὰ ἐπίγεια φρονεῖ", "βαθύνει ἑαυτῷ εἰς τὴν κάθισιν". οὐδεὶς τῶν τοιούτων δίκαιός ἐστιν. λέγω δὲ ἄνθρωπον οὐχ ἁπλῶς, ἀλλὰ τὸν μὴ ὄντα ἐπὶ τῆς γῆς δυνάμενον εἶναι δίκαιον. "ἐπὶ γῆς τις περιπατῶν, ἐὰν ἔχῃ ε᾿̣ν ο̣ὐρανῷ τὸ πολί τευμα", σοφός ἐστιν οὐκ ἐπὶ τῆς γῆς. διὰ τοῦτο οὐ κεκώλυται τὸν δικαιοσύνην ἔχοντα παρονομάζεσθαι ἀπ' αὐτῆς. ἐπερ· ὡς πρὸς τὴν ἱστορίαν οὐ στήκει; ἐὰν πρὸς ἱστορ̣ίαν θέλῃς αὐτὸ λαβεῖν, εἰς δόγμα χωρεῖς, ὅτι οὐκ ἔστιν ἐπὶ τῆς γῆς γενάμενος ἄνθρωπο̣ς ἄνευ ἁμαρτίας. εἶπον δέ, ὅτι κάματον ἡμῖν φέρει τ̣οῦτ̣ο περὶ τοῦ Ἰωάννου̣ καὶ πε̣ρι`̣ το̣υ῀̣ Ἰηρεμί-ου, εἰ μὴ ἄρα ἐκείνην τὴν ἁμαρτίαν λάβῃς̣, καθ' ἣν εἴρηται· "πάντες ἥμαρ̣τ̣ον." οἶδας δέ, ὅτι διῄρησα αὐτό ποτε καὶ ἔλεγον, ὅτ̣ι οὐ πᾶσα ἁμαρτία βλάβη̣ν φέρει τῷ ἐνεργοῦντι, ὅτε καὶ εἰκόνι τοιαύτῃ κέχ̣ρημαι ὅτι ἔστω ζωγράφος μανθάνων τὴν τέχνην· πολλὰς εἰκόνας̣ γράφει οὐ καλῶς, καὶ οὐκ ἔστιν αὕτη ψόγον ἡ ἁμαρτία φέρουσα. διὰ τοῦτο οὐ καλῶς γράφει, ἵνα μάθῃ καλῶς γράφειν. πολλὰ δὲ δεῖ ἡμαρτημένως ποιῆσαι, ἵν' οὕτω τις εὐμαρῶς κατορθώσῃ τὸν σκοπόν, οὗ ἔχει ἔργου. λέγουσιν δὲ καὶ περὶ τῶν εὑρετῶν, ὅτι οὐκ ἦσαν οὕτως οἱ εὑρεταὶ ὡς οἳ πρότερον γεγένην̣ται ἢ αὐτοὶ ὅτε ἐνέμειναν. οἱ ζωγράφοι λέγονται γοῦν οι῾̣ π̣α̣λαιο̣ι´̣, ὁ´̣τι̣ τοσ̣οῦτον ἀπεοικότα ταῖς πρωτοτύποις μορφαῖς ἔγραφον, ὡς ἐπὶ γραφῆς τυγχάνειν τὴν εἰκόνα ἀμείνω. οὕτως οὖν εἴποις, ὅτι πᾶς ὁ γινόμενος ἐπὶ τῆς γῆς ἔχει ἁμαρτίαν ταύτην, οὐ τὴν ἐναντιουμένην τῇ ἀρετῇ, ἀλλὰ τὴν φέρουσαν ἐπὶ τὴν ἀρετήν. ἀμέλει γοῦν τὸν σπουδάζοντα γράφειν εἰκόνα, ἀρξάμενον δὲ τῆς τέχνης, ἐνίοτε κακῶς γράφοντα λέγομεν τοῦ ἤδη ἐνχρονίσαντος τῇ τέχνῃ κρειττόνως γράφειν, ἐὰν ἐκεῖνος ἐκ ῥαθυμίας α᾿̣μελῶς γράψῃ· καὶ ἐὰν συνκρίνῃς τὸ ποίημα τῷ ποιήματι, τὸ τοῦ ἀμελοῦς ἄμεινόν ἐστιν· ἐὰν δὲ εἰς τὴν προ αίρεσιν σκοπήσῃς, ἐκεῖνος μᾶλλον ἔγραψεν ὁ χειρόνως γράψας. οὕτω οὖν καὶ κατ' ἀναλογίαν ποσότητος λαμβάνομεν. τὸν δυνάμενον δέκα ἔπη ἐκμαθεῖν, ἐκμαθόντα δὲ δώδεκα λέγομεν· πολ̣λὰ ἐξέμαθεν·

The Teacher's Progress and the Veil of Sin§28

28Regarding the one called fifty, having learned forty, we say that nothing has been learned out. No one can do good without sinning, not even one person on earth. I desire to attain a higher intellect; but do not write an unasked-for reproach upon me. Concerning Jesus alone it has been said: 'Before evil things come, he chooses the good' (Matt 20:16). Only the Child, according to Jesus, who 'did not know sin' (Luke 2:52), by the choice of the evil ones, chose the good; but all the others, after knowing this evil—the kind that is punished, not the kind that is merely falling into it, failed. 'Therefore there is no man who will do good and will not sin.' All possess the good along with sin, but sin is that which has been spoken of, that which exists prior to virtue.

Behold, many, thinking they have an alertness of intellect and having surrendered to their own alertness, imagine they know all things; and when they begin to rise up regarding those things they think they know, they fall into such ignorance as to say they have unlearned the learning. And we know by experience: many times I have reasoned about a certain thing, thinking it was easy to understand, and it appeared more difficult to all those with individual intellects. This ignorance is before knowledge; and it is not contrary to knowledge, but before knowledge. He who thus thinks he knows, if he does not find himself as one who knows nothing, he is unable to receive knowledge.

Therefore, there is only one, concerning whom this has been said: 'Before evil things come, he chose the good' (Matt 20:16). Even if it does not seem so to Apollinarius and those with him, their doctrine is refuted. 'Before evil things come to pass'; he was never able to sin, because until he became subject to passion, he did not extend this into a disposition. He is able, therefore, to be led to the same state, but it can also be understood otherwise: that in the human temple, the God Logos has come to be. And the God Logos is wisdom, and from this intellect all improvement is. Since, then, I am speaking of the things of the economy, this ought to be shown here. Being a child, he did not say those things which he would have said having become a perfect man. He was therefore progressing in advancement. Thus it should be taken: a teacher, or another similarly having the nature of instruction.

When six disciples have come and are filled with knowledge, he descends with them and says those things which those being led in are able to hear, not what he himself is able to say, and it is shaped according to the ignorance of those being led, and as if he instructs them knowing only those things. Just as much as the child progresses, so the teacher progresses; but while the child progresses by the reception of lessons, the teacher progresses by the manifestation of the power that is present.

Take for me the sun having descended upon this sensible horizon; but run and get a covering to quickly obstruct the sight, as if the covering were not there. Just as much as a revelation becomes regarding sight, so much also happens of the sun. And I say the sun progresses, not by the reception of light, but by the ability to illuminate the remainder, which previously was not able to shine in this way. Sin, therefore, is a covering of the soul. If, therefore, one does not cast off wickedness, the light shows itself more clearly to itself. Thus, therefore, I say the teacher progresses in wisdom, not by the reception of wisdom, but by the manifestation of greater wisdom.

In reality, every progress was hindered, unless—come now—the worthy saints, being visible, were able to work and to know so many things. If indeed men, being known, have done and have spoken great things, this is for the progress of virtue and its manifestation. And indeed, regarding all words which they will speak, do not give your heart, so that you may not hear your slave as he is rebuking you, because many times he will act wickedly. And indeed, regarding many words which men will speak, there is a certain ignorance and sin;... of those beginning the discoveries of the learned.

And saying, 'do not give your heart,' he passes into a moral lesson. You know that the... sins and iniquities occurring against someone, provoke him to indignation. If therefore you command, and the slaves are easy-tempered toward those commanding, do not 'give your heart' to this, because you also will be harmed there. If, therefore, a slave curses you, observe him: whether he does what was commanded or does not do it, not how he does it or does not do it. For later you want to know this, so that you may honor freedom, so that you may give to him that which he did not have before. Observe.

Greek · §28

τὸν δὲ δυ 221 νάμενον πεντήκοντα, ἐκμαθόντα δὲ τετταράκοντα λέγομεν μηδὲν ἐκμεμαθη κέναι. ὃς ποιήσει ἀγαθὸν καὶ οὐχ ἁμαρτήσεται. ὁ τοιοῦτος οὐκ ἔστιν ἐπὶ τῆς γῆς ἄνθρωπος, ὃς ποιήσει ἀγαθὸν καὶ οὐχ ἁμαρτήσεται. ὑψηλοτέραν θέλω λαβει῀̣ν δ̣ιάνοιαν· ἀλλὰ μή μοι ἀπει ροκαλίαν ἐπιγράψητε. περὶ μόνου τοῦ Ἰησοῦ εἴρηται· "πρὶν π̣ροέληται πο νηρά, ἐκλέξεται τὸ ἀγαθόν." μόνον το`̣ π̣αιδίον τὸ κατὰ τὸν Ἰησοῦν, τὸ "μὴ ἐγνωκότα ἁμαρτίαν", προαίρεσιν τῶν πονηρῶν, εἵλατο τὸ ἀγαθο´̣ν, πάντες δὲ οἱ ἄλλοι μετὰ τὸ γνῶναι πονηρίαν ταύτην τὴν τιμωμένην, οὐ τὴν ἐπίψογον, ἀλλ̣ὰ τὴν εἰσαγομένην. "οὐκ ἔστιν οὖν ἄνθρωπος, ὃς ποιήσει ἀγαθὸν καὶ οὐχ ἁμαρτη´̣σεται." μετὰ ἁμαρτίαν πάντες τὸ ἀγαθὸν ἔχουσιν, ἁμαρτίαν δὲ τὴν εἰρημε´̣νην̣, τὴν προϋφισταμένην τῆς ἀρετῆς. ι᾿̣δ̣ε´̣, πολλοὶ δοκοῦντες ἔχειν ἐντρέχειαν διανοίας καὶ ἀποδεδωκότες τῇ ἐντρεχείᾳ ἑαυτῶν οἴονται πάντα εἰδέναι· καὶ ὅταν ἄρξωνται ἀναλαμ βάνειν ἐκεῖνα, ἃ οἴονται εἰδέναι, ἐν τοσαύτῃ α᾿̣γνοίᾳ γίνονται, ὡς ἀπ ειπεῖν τὴν μάθησιν. καὶ τῇ πείρᾳ ἴσμεν· πολλάκις ἐνόμισα περὶ πτυκ τίου, ὅτι εὔκολόν ἐστιν νοῆσαι, καὶ δυσκολώτερον ἐφάνη πάντων ἐπισ̣τ̣ά νοντι̣ ε῾̣κ̣α´̣στου διανοίᾳ. αὕτη ἡ ἄγνοια πρὸ ἐπιστήμης ἐστίν· κ̣αὶ οὐκ ἐναντία ἐπιστήμης ἐστίν, ἀλλὰ πρὸ ἐπιστήμης. ὁ γο̣ῦν̣ ο̣ἰόμενος εἰδέναι τι, ἐὰν μὴ οὕτως ἑαυτὸν εὕρῃ ὡς οὐδὲν εἰδότα, οὐ δύναται γν̣ω῀̣ σι̣ν λαβεῖν. μόνος οὖν εἷς ἔστιν, περὶ οὗ τοῦτο εἴρηται· "πρὶν προέλητ̣αι πονηρά, ἐξελέξατο τὸ ἀγαθόν." κἂν μὴ δοκῇ οὖν Ἀπολιναρίῳ καὶ τοῖς μετ' αὐτ̣οῦ τούτου, ἀναιρεῖται αὐτῶν τὸ δόγμα. "πρὶν προελέσθαι πο̣ν̣η̣ρά"· ἁμαρ τεῖν οὔπ̣οτ̣' η᾿̣δυ´̣νατο, ὅτι μέχρι προπαθείας γινόμενος οὐκ ἐκτείνε̣ι ταύ την εἰς δ̣ι̣άθεσιν. δύναται οὖν εἰς τὸ αὐτὸ ἄγεσθαι, δύναται δὲ καὶ ἑτέρως νοεῖσθαι, ὅτι ἐν τῷ ναῷ τῷ ἀνθρώπῳ γέγονεν ὁ θεὸς Λόγος. ὁ θεὸς δὲ Λόγος 28 καὶ σοφία ἐστίν, καὶ ἐκ ταύτης τῆς διανοίας πᾶσα βελτίωσίς ἐστιν. ἐπει δὴ δὲ τὰ τῆς οἰκονομίας λέγω, τοῦτο̣ ὧδ̣ε̣ ὀφείλει δειχθῆναι. παιδίον ὂν οὐκ ἐκεῖνα ἔλεγεν, ἃ εἶπεν α᾿̣νὴρ τέλειος γεν̣άμενος. προέκοπτεν οὖν τὴν προκοπήν. οὕτω λημπτέον· διδάσκαλος ἢ ἄλλος ὁμοι´̣ως ἔχων τὴν 222 τῆς παιδεύσεως ἕξιν προσεληλυθότων μαθη̣τῶν καὶ ἐφιεμένων τῆς ἐπιστήμης σ̣υνκαταβαίνει καὶ ἐκεῖνα λέγει, ἃ δύνανται οἱ εἰςαγόμενοι ἀκοῦσαι, οὐχ ἃ αὐτὸς δύναται, καὶ συνσχηματίζεται τῇ ἀγνοίᾳ τῶν εἰσαγομένων, καὶ ὡς αὐτὰ μόνα εἰδὼς ἃ λέγει παιδεύει αὐτούς. ὅσον οὖν πρ̣οκόπτει τὸ παιδίον, προκόπτει καὶ ὁ διδάσκαλος· ἀλλὰ τὸ μὲν παιδίον προκόπτει προσλήμψει μαθημάτων, ὁ δὲ διδάσκαλος προκόπτει ἀναδείξε̣ι̣ τῆς ἐν ούσης δυνάμεως. καὶ λαβέ μοι τὸν ἥλιον φθάσαντα ε᾿̣πὶ τ̣ὸν ὁρίζοντα τοῦτον τὸν αἰσθητόν· ὑποτρέχον δέ τι κάλυμμα κωλυέτω τὴν ὄψιν ταχέως ἐπιβα λεῖν, ὡς εἰ μὴ ἦν τὸ κάλυμμα. ὅσον γ̣ίνετ̣αι περὶ τὴν ὄψιν φανέρωσις, τότε καὶ τοῦ ἡλίου γίνεται τοσαύτη. κ̣αὶ λέγω προκόπτειν τὸν ἥλιον, οὐ προσλήμψει φωτός, ἀλλὰ τῷ δύνασθαι λοιπὸν φωτίσαι τὸν πρότερον οὐ δυ νάμενον οὕτως καταλάμπεσθαι. κάλυμμα οὖν ψυχῆς ἐστιν ἡ ἁμαρτία. ἐὰν οὖν μὴ ἐκλέγῃ τὴν κακίαν, τὸ φῶς φανερώτερον ἑαυτὸ δείκνυσιν. ουτως οὕτως οὖν λέγω τὸν διδάσκαλον προκόπτειν σοφίᾳ, οὐ προσλήμψει σοφίας, ἀλλὰ ἀναδείξει πλείονος σο φίας. ἐπὶ τῷ ὄντι καὶ προκοπὴ πᾶσα ἐνεπο̣δ̣ίζετ̣ο, εἰ μή, φέρε, ἄρτιοι ἅγιοι ὁρατοὶ ὄντες τοσαῦτα ἠδύναντο ἐνεργ̣ε̣ῖν καὶ ἐγνωκέναι. εἰ ἄνδρες γε νόμενοι πεποίηκαν καὶ εἰρήκασιν μεγαλά, ἔστι τοῦτ̣ο̣ εἰς προκοπὴν ἀρε τῆς καὶ ἀνάδειξιν. καί γε εἰς πάντας λόγους, οὓς λαλήσουσιν, μὴ δῷς καρδίαν σου, ὅπως μὴ ἀκούσῃς τοῦ δούλου σου κατ αρωμένου σε, ὅτι πλειστάκις πονηρεύσεται. καί γε ει᾿̣ς λόγους πολ̣λ̣ούς, οὓς λαλήσουσιν οἱ ἄνθρωποι, ἄγνοιά τις καὶ ἁμαρτία ἐ´̣σ̣τιν· ········ τ̣ῶν ἀρχομένων τῶν εὑρέσεων τῶν ἐπιστη μῶν. κα̣ι`̣ λέγων· "μὴ δῷς καρδίαν σου" ε̣ι᾿̣ς̣ ἠθικὸν μάθημα διαβαίνει. οἶδας ὅτι τ̣ὰ ·········μενα τὰ ἁμαρτήματα καὶ ἀδικήματα τὰ κατά τινος γι̣νόμενα, ἐρεθίζει αὐτὸν εἰς ἀγανάκτησιν. ἐὰν τοίνυν ἐπιτάττῃς κ̣αὶ οἱ δοῦλοι ἐπὶ τοῖς ἐπιταττομένοις ῥᾳ θυμοὶ ὦσιν, μὴ εἰς τοῦτο "δῷς τὴν καρδίαν σου", ἐπεὶ βλάπτῃ καὶ σὺ κἀκεῖνος. ἐὰν οὖν δοῦλος καταρᾶταί σε, ····· αυ᾿̣τ̣ὸν̣ σκοπήσῃς, 223 εἰ ποιεῖ τὸ προσταχθὲν ἢ οὐ ποιεῖ, οὐ πῶς ποιεῖ ἢ οὐ ποιεῖ. ὕστερον γὰρ τοῦτο θέλεις εἰδέναι, ἵνα η τιμήσῃς ἐλευθερίας, ἵνα δῷς αὐτῷ, ὃ π̣ρ̣ότερον οὐκ εἶχεν. σκόπησον

The Testing Nature of Dialectic§29

29Therefore so also you, if you have not sinned at all. For this also the apostle writes, exhorting the slaves to lie under the masters, not by eye-service, but as slaves of Christ. He says: 'And you masters, have equality toward the slaves' (Col 4:1). The one who treats slaves fairly does not examine their inner character, but the work, what has become, and we shall not use them unsuitably.

We bring therefore in some gospels: a woman, he says, was judged by the Jews on account of sin and was being sent to be stoned in the place where it was customary to happen. The Savior, he says, having seen her and having perceived that they were ready to stone her, said to those about to cast stones at her: 'He who has not sinned, let him take a stone and cast it at herself' (John 8:7). If anyone understood to himself that he had not sinned, having taken a stone, let him strike her. And no one dared; having realized for themselves and knowing that they also are responsible in some way, they did not dare to strike her.

Because many times it will do evil. 'Many times it will do evil' to harm. But do not look at that, until the matter stands by his will. And if ever to the existing thing of that kind something should appear as him truly daring, then it is to be prevented, then it is to be supervised, by the intentions which he has. And many descents will harm your heart, because just as you also cursed others. 'Many descents' he says, which come many times. And the 'many times'... what it does not work. And when I say concerning someone, that: many times you... I signify that I did not fail. Until to speak evil to your heart... because just as you also cursed others. 'All that you want, so that men may do to you, and also do to them' (Matt 7:12). 'What you hate, you will not do to another.' As you will hate, when many times you curse, he himself will be hated to be cursed. And to do to the slave to be known...

In this, many things are taken away; take from yourself the capacity for endurance. I attempted all these things in wisdom; I said, 'I will become a sophist,' and it itself moved far away from me, further than it was.

In the wisdom given to me, being God-sent, I attempted these things—I, the one preaching, I, the wise, the instructor of the sciences, the one who thus drives the arguments so that they are effective to those learning. In order that we may take the test, as the prudent say, a testing attempt and a testing syllogism is this, when we take the propositions from the opinions of the one being argued with. For example, if we say whether wealth is good or not good, we do not take the propositions from the opinions of this person to whom I have the argument, but not from the general. And we say that it is necessary to use wealth properly: to do good to neighbors, to support wise men, whom the apostle said, 'participating in the needs of the saints' (Hebrews 13:16). And from this we construct that it is good to use wealth properly.

The other, saying that it is not good, says: many have become lawless from wealth, adulterers were seen, and that the rich man idles with drinking, and that he will often plot greedily. For from the opinions of the one responding we make our attempts, even if others do not so suppose, but he alone. And this syllogism is called testing; for it is brought forward for the sake of a test. And it is similar to what is said by the geometers regarding a false figure: to those learning and capable of sometimes making evident whether a science exists or not. The geometer makes a false figure and two falsehoods and gives them to that person to solve. If in the solution he found the truth and showed a proof of perfection. For he is this, because having placed certain premises between the premises, he places them there...

Greek · §29

οὖν καὶ σὺ σεαυτόν, εἰ οὐχ ἥμαρτές πο τε. τοῦτο γὰρ καὶ ὁ ἀπόστολος γράφει προτρεψάμενος τοὺς δούλους ὑπο κεῖσθαι τοῖς δεσπόταις "μὴ κατ' ὀφθαλμοδουλίαν", "ἀλλ' ὡς Χριστοῦ δούλους". λέγει· "καὶ ὑμεῖς οἱ δεσπόται τὴν ἰσότητα πρὸς τοὺς δούλους ἔχετε." ὁ ἔχων τὴν ἰσότητα πρὸς τοὺς δούλους οὐκ ἐπίκειται καὶ τὰς διαθέσεις αὐτῶν σκοπεῖ, ἀλλὰ τὸ ἔργον, τί γέγονεν· καὶ οὐκ ἀκαί ρως χρησόμεθα. φέρομεν οὖν ἔν τισιν εὐαγγελίοις· γυνή, φησίν, κατεκρίθη ὑπὸ τῶν Ἰουδαίων ἐπὶ ἁμαρτίᾳ καὶ ἀπεστέλλετο λιθοβοληθῆναι εἰς τὸν τόπον, ὅπου εἰώθει γίνεσθαι. ὁ σωτήρ, φησίν, ἑωρακὼς αὐτὴν καὶ θεωρήσας ὅτι ἕτοιμοί εἰσιν πρὸς τὸ λιθ̣οβολη῀̣σαι αὐτήν, τοῖς μέλλουσιν αὐτὴν κατα βαλεῖν λίθοις εἶπεν· "ὃς οὐχ ἥμαρτεν, αἰρέτω λίθον καὶ βαλέτω εαὐ τόν." εἴ τις σύνοιδεν ἑαυτῷ τὸ μὴ ἡμαρτηκέναι, λαβὼν λίθον παισάτω αὐ τήν. καὶ οὐδεὶς ἐτόλμησεν· ἐπιστήσαντες ἑαυτοῖς καὶ γνόντες, ὅτι καὶ αὐτοὶ ὑπεύθυνοί εἰσίν τισιν, οὐκ ἐτόλμησαν καταπταῖσαι ἐκείνην. ὅτι πλειστάκις πονηρεύσεται. "πλειστάκις πονηρεύσεται" τοῦ κακῶσαι. ἀλλὰ μὴ σκόπει σὺ τοῦ το. μέχρι βουλῆς αὐτῷ ἵσταται τὸ πρᾶγμα. εἰ δέ π̣οτ̣ε τ̣ῷ ὀ´̣ν̣τ̣ι̣ τ̣ο̣ι̣ο̣υ῀̣τ̣ο´̣ τι φανείη ὡς ἀληθῶς τολμήσαντος αὐτοῦ, τότε κωλυτέον αὐτόν, τότε ἐπιστατέον, οἷς λέγει βουλήμασιν α̣ὐτ̣ο̣υ῀̣. καὶ καθόδους πολλὰς κακώσει καρδίαν σου, ὅτι ὡς καί γε σὺ κατηράσω ἑτέρους. "καθόδους πολλὰς" λέγει, ἃς ἔρχεται πολλάκις. ὁ δὲ πολλάκις ····· ····· ····τι ου᾿̣κ ἐνεργεῖ. καὶ ὅταν λέγω περί τινος, ὅτι· πολλάκις τυ····· ····· · σημαίνω, ὅτι οὐκ ἔτυψα. μέχρι τοῦ καρδίαν σου κακηγο ρῆσαι ····· ·. ὅτι ὡς καί γε σὺ κατηράσω 29 ἑτέρους. "πάντα ὅσα θέλετε, ἵνα ποιῶσιν ὑμῖν οἱ ἄνθρωποι, καὶ αὐτοῖς ποι̣ε̣ῖ τε." "ὃ μισεῖς, ἑτέρῳ οὐ μὴ ποίει." ὡς ἐμίσεις, ὅτε πολλάκις κατηρῶ, κα̣ι`̣ α̣ὐτ̣ὸς καταρᾶσθαι μίσει. καὶ τὸ τὸν δοῦλον ποιῆσαι γνωσθῆναι καὶ ἐν τούτῳ πο̣λλ̣····· ········ λαβε ἀπαίτει· ἐκ σεαυτοῦ τὴν συν χώρησιν λαβέ. πάντα ταῦτα ἐπείρασα ἐν τῇ σοφίᾳ· εἶπα· σοφισθήσομαι, καὶ αὐτὴ ἐμ̣ακρύνθη ἀπ' ἐμοῦ μακρὰν ὑπὲρ ὃ ἦν. ἐν τῇ σοφίᾳ τῇ δοθείσῃ μοι θεοπ̣έμπτῳ οὔσῃ ταῦτα̣ ἐπείρασα ἐγώ, ὁ ἐκκλησιάζων, ἐγώ, ὁ σοφός, ὁ παιδευτὴς̣ τῶν ε᾿̣π̣ι̣σ̣τ̣η̣μῶν, ὁ οὕτως προ̣ 224 άγων τοὺς λόγους̣, ὡς λυσιτελεῖ τοῖς μανθάνουσιν. ἵνα τὸν πειρασμὸν λάβωμεν, ὡς λέγουσιν αὐτὸν οἱ φρόνιμοι, πειραστι κὴ ἐπιχείρησις καὶ συλλογισμὸς πειραστικός ἐστιν οὗτος, ὅταν ἐκ τῶν δοξῶν τοῦ προσδιαλεγομένου λαμβάνωμεν τὰς προτάσ̣εις. οἷον ἐὰν λέγωμεν, εἰ ἀγαθὸς ὁ πλοῦτος ἢ οὐκ ἀγαθός, ουκ ἐκ τῶν δοξῶν τούτο̣υ̣, πρὸς ὃν ἔχο μεν τὸν λόγον, τὰς προτάσεις λαμβάνομεν, ἀλλ' οὐκ ἐκ τοῦ καθόλου. καὶ λέγομεν, ὅτι ἔστιν τῷ πλούτῳ δεόντως χρήσασθαι. ἔστιν τοὺς πλησίον εὐεργετῆσαι, ἄνδρας σοφοὺς θρέψαι, οὓς εἶπεν ὁ ἀπόστολος· "ταῖς χρεί αις τῶν ἁγίων κοινωνοῦντες." καὶ ἐκ τούτου κατεσκευάζομεν, ὅτι ἔστιν ἀγαθῶς τ̣ῷ πλούτῳ χρήσασθαι. ὁ ἕτερος ὁ λέγων, ὅτι οὐκ ἀγαθός, λέγει· πολλοὶ ἐκ πλούτου ἄσωτοι γεγένηνται, μοιχοὶ ὤφθησαν, καὶ ὅτι μέθαις σχολάζει ὁ πλούσιος, ὅτι ἐπιβουλεύσεται πολλάκις. ἐκ τῶν δοξῶν γὰρ τοῦ ἀποκρινομένου ποιούμεθα τὰς ἐπιχειρήσεις, κἂν μὴ ἄλλοι οὕτω δοξάζωσιν, ἀλλὰ αὐτὸς μόνος. καὶ λέγεται οὗτος ὁ συλλογισμὸς πειραστι κός· πείρας γὰρ ἕνεκα ἐπάγεται. καὶ ὁμοίως ἔχει τῷ λεγομένῳ παρὰ τοῖς γεωμέτραις ψευδογραφήματι· τοῖς μανθα´̣ν̣ουσιν καὶ δυναμένοις ἢ δηλοῖ ποτε̣ γν̣ωσ̣θῆν̣αι ·····ε̣ε̣ι̣σ̣ον̣ ····β̣εσθ···· ἐπιστήμης ἢ οὔ. ποιεῖ ψευδογράφημα ὁ γεωμέτρης καὶ ····· ····· ···· δ̣υ´̣ο̣ ψεύδη καὶ δίδωσιν ἐκείνῳ λῦσαι. ἐὰν ἐν τῇ λύσει ····· ····· ···· ε̣ὑ῀̣ρεν ἐτ̣εὰ κ̣αὶ πεῖραν ἔδειξεν τελειότητος. ἔστιν οὗτος ····· ····· ···ε γὰρ τιθεὶς λήμματα μεταξὺ τῶν λημμάτων ε᾿̣κ̣ε̣ι῀̣να τίθησιν ····· ····· ····

The Unity of the Person and the Nature of Sin§30

30I said: I shall become wise. The 'I said' here signifies not only the vocalizing, but the disposition of being in such a state as 'no one says: Lord, Lord, unless he be in the Holy Spirit' (Matt 7:21). To say here is to truly confess, to truly say that he serves Him as Lord. And here 'I said': I added this to become wise. The fully spoken example becomes clear; in this, as much as we thought we had wisdom, we did not say: 'I shall become wise.' But now, instead of saying: 'I lack wisdom,' I say: 'I shall become wise; but it has become far from me, beyond what it was.'

We thought it was not at all near to be mine, and for this reason I strove to do all things to receive it now. And when I have done this, it has become far from me. But in reality it has not become far from me, rather to me it appeared to become far, exceeding the distance, a deep depth; who will find it? Instead of: 'one is not finding it.'

Furthermore, you do not say of an ascent: 'do not give your heart' (Deut 6:5); it is indeed ethical. One must take this: the body is controlled by the soul. Therefore, this says: 'do not give your heart' to be controlled by the evil impulses of the body. Let us say, if it ever controls, that the body is able to rise up against the soul through desires, through passions. Do not, therefore, understand this in such a way as to know what he says or what he was saying. His starting point must be examined. This word harms; it is a curse. And if the word is a curse, it is a prayer for evils.

'He who subdues the body and enslaves it' does not allow it to know his heart through investigation. I and my heart have encircled the goal to know and to contemplate and to seek wisdom and judgment. The heart has often already been said to signify the mind. But the mind does not deviate, nor does it fit into a straight line, but it turns in circles. Indeed, even some of those from the outside have said that thoughts are like wheels and turning circles. For when the mind reaches out toward external things and wishes to receive the imagination of the sensible things, it is not about itself, it does not turn about itself. But when it thinks and stands upon itself, it is both the thinking and the thing being thought. For the mind in its activity is always the act of thinking.

It has this property, and it is not the case when it lies upon the external things. What about 'I and my heart'? Each of the many things lying together or being thought of is called the whole. Man consists of soul and body and spirit, as if he says, 'your whole spirit and soul and body,' not saying all other things of the man. But each is a different thing of him, yet the man is all at once.

The apostle has done this also regarding the body, even if he mentioned something intelligible: 'if the whole is an eye, and if the whole is an ear, where is the body?' (Matt 5:29) and he says that each member is by itself, but all together the body. And it is seen in a similar way. The name of the 'vote' here signifies the number. The meanings are many; the many things divide a greatest theory. And one might say 'vote' as if it were a number.

But if someone wishes to take the 'vote' as the thing said: 'and when they were being removed, he brought a vote' (Acts 5:28), the testimony, and thus he desired 'to know wisdom and a vote.' If wisdom is the knowledge of divine and human things and the causes of these, each ought to perceive, and thus the whole knowledge is already decided. And to know the impiety, folly, and confusion of the impious. It is a great thing to know the inferior things, not necessarily to perform them. It is impossible to turn away from evil without having thought it.

On the other hand, we say 'not knowing sin' of the one not sinning, instead of 'he has no experience of sin.' Thus Jesus did not 'know sin,' that is, he was not tested. But he who intends to abstain from evil will know it, because it is bad and because it will bring evil to the one acting, and because 'it brings down unto death' (Prov 5:5) and because it is elective and can be released by us. It does not exist by essence, nor is it produced by the movement of the stars. If, therefore, he knows this folly of the fool, I stand away from it, casting it out. And to know through the impious the joy. This says: if I know who the impious is, and I abstain from him, I know the joy. For the 'because of what' must be heard thus: 'for through law is the knowledge of sin' (Rom 3:20). He who knows the law through it enters into sin, clearly, and also virtue; but the one knows in order to do, the other in order to flee. And confusion and wandering.

Greek · §30

εἶπα̣· σ̣οφι̣σ̣θήσομαι. τὸ "εἶπα" ὧδε οὐ τὸ φωνεῖν μόνον σημαίν̣ει, ἀλλὰ τ̣ο`̣ ο̣ὕτω συνκα ταθέσθαι ὡς τὸ "οὐδεῖς λέγει· κ̣ύριος̣, κ̣ύριος̣, εἰ μὴ ε᾿̣ν πνεύματι ἁγί ω." τ̣ὸ λ̣ε´̣γειν ὧδε τὸ κυρίως ὁμολογῆσαί ἐστιν, τὸ πραγματικῶς λέγε̣ιν αὐτὸν κύριον δουλεύοντα αὐτῷ. καὶ ὧδε "εἶπα"· προσεθέμην τοῦτο τὸ σο φισθῆναι. τὸ ἀρτίως λεχθὲν παράδειγμα φανερὸν γίνεται· ἐν τ̣ούτῳ οὖν, ὅσο̣ν ἐνόμιζον ἔχειν τὴν σοφίαν, οὐκ ἔλεγον· "σ̣ο̣φ̣ι̣σ̣θ̣η´̣σ̣ο̣μ̣αι· νῦν δέ, ἀντὶ τ̣ο̣υ῀̣ λ̣ε´̣γε̣ι̣ν̣ ὅτι· "λείπο̣μ̣αι τῆς σοφίας", λέγω ὅτι· "σοφισθήσομαι· αὐτὴ 225 δὲ μακρὰν γίνεται ἀπ' ἐμοῦ, ὑπὲρ ὃ ἦν." ἐνόμιζον αὐτὴν μὴ πα´̣ντως μα κράν μου εἶναι, καὶ διὰ τοῦτο ἐσπούδασα πάντα πρᾶξαι πρὸς τ̣ὸ νῦν λαβεῖν αὐτήν. ὅτε δὲ τοῦτο πεποίηκα, μακρὰν γέγονεν ἀπ' ἐμοῦ. τῷ δὲ ὄν̣τ̣ι̣ ο̣ὐ μα̣κρὰν γέγονεν ἀπ' ἐμοῦ , ἀλλ' ἐμοὶ ἐφα´̣νη μακρὰν ὑπὲρ τὴν δ̣ιάστασ̣ι̣ν̣ μακρύν̣ε̣ι̣ν̣. κ̣α̣ι`̣ βαθὺ βάθος· τίς εὑρήσει αὐτήν; ἀντὶ τοῦ· μ̣ὴ ἔστι̣ν̣ ε̣υ῾̣ρ̣ίσκων αὐτήν. ἐπερ· οὐ λ̣έγ̣εις ἀναγωγήν· "μὴ δῷς καρδίαν σου"; ἠθικα`̣ μ̣έν ἐστιν. λη̣μπτε´̣ο̣ν δε`̣ το̣υ῀̣τ̣ο̣· δοῦλόν ἐστιν τῆς ψυχῆς τὸ σῶμα. τοῦτο οὖν λέγει· "μὴ δῷς τὴν καρδίαν σου" ἐπιστάνειν τοῖς κι νήμασιν τ̣οῖς φαύλοις τοῦ σώματος. φέρε εἰπεῖν, εἴ ποτε ἐπιστάνει, ὅτι ἱκανόν ἐστιν τὸ σῶμα ἐπαναστῆναι τῇ ψυχῇ δι' ἐπιθυμιῶν, διὰ παθῶν. μὴ δῷς οὖν τοῦτο ὥστε γνῶναι, τί λέγει, τι´̣ ἔλεγεν. τὴν ἀφορμὴν αὐτοῦ σκοπητέον. βλάπτει ὁ λόγος οὗτος, κατάρα ἐστίν. ε̣ι᾿̣ κ̣α̣τ̣α´̣ρ̣α δέ ἐστιν ὁ λόγος, εὐχὴ κακῶν ἐστιν. "ὁ ὑπωπιάζων τὸ σῶμα καὶ δουλαγωγῶν" μὴ δίδωσιν αὐτὸ τοῦ γνῶναι τὴν καρδίαν αὐτοῦ κατάσκοπον. ἐκύκλωσα ἐγὼ καὶ ἡ καρδία μου τοῦ γνῶναι καὶ τοῦ κατα σκέψασθαι καὶ ζητῆσαι σοφίαν καὶ ψῆφον. ἡ καρδία πολλάκις ἤδη εἴρηται ὅτι τὸν νο̣υ῀̣ν σημαίνει. ὁ νοῦς δὲ οὐ λοξῶς ο̣ὐδὲ ει᾿̣ς εὐθεῖαν χωρεῖ, ἀλλὰ περὶ ἑαυτὸν σ̣τ̣ρ̣ε´̣φεται. αὐτίκα γοῦν καί τινες τῶν ἔξω εἰρήκασιν, ὅτι αἱ νοήσεις ὥσπερ τροχοί εἰσιν καὶ κύκλοι στρεφόμενοι. ὅταν γὰρ ὁ νοῦς περὶ τὰ ἔξω τείνῃ ἑαυτὸν καὶ τῶν αἰσθητῶν θέλῃ φαντασίαν δέχεσθαι, οὐκ ἔστιν περὶ ἑαυτόν, οὐ στρέ φεται περὶ ἑαυτόν. ὅταν δὲ νοῇ καὶ ἑαυτῷ 30 ἐπιστάνῃ, αὐτός ἐστιν καὶ τὸ νοοῦν καὶ τὸ νοούμενον. ὁ γὰρ κατ' ἐνέργειαν νοῦς ἀεὶ τὸ νοεῖν ἔχει, καὶ οὐκ ἔστιν ὅτε χεῖται ἐπὶ τὰ ἔξω. ἐπερ· τὸ "ἐγὼ καὶ ἡ καρδία μου"; τὰ ἐκ πολλῶν συνκείμενα ἢ ἐπινοούμενα ἕκαστον τοῦ ὅλου λέγεται. ὁ ἄνθρωπος συνέστηκεν ἐκ ψυχῆς καὶ σώματος καὶ πνεύματος, ὡς ἐὰν λέγῃ "ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα", μὴ πάντα ἄλλα λέγει τοῦ ἀνθρώπου. ἕκαστον δὲ ἕτερον αὐτοῦ ἐστιν, πάντα δὲ ἅμα ὁ ἄνθρωπός ἐστιν. τοῦτο καὶ ἐπὶ τοῦ σώματος πεποίηκεν ὁ ἀπόστολος, εἰ καὶ παρέμειξεν αὐτῷ τι νοητόν· "εἰ ὅλον", φησίν, "ὀφθαλμός ἐστιν καὶ 226 εἰ ὅλον ἀκοή, π̣ο̣ῦ τὸ σῶμα;" καὶ λέγει, ὅτι ἕκαστον μέλος καθ' αὑτό ἐστιν, ἅμα δὲ πάντα τὸ σῶμα. καὶ ἐπιπολαίως τὸ αὐτὸ ἔστιν ἰδεῖν. τὸ ὄνομα τῆς ψήφου ἐνταῦθα τὸν ἀριθμὸν σημαίνει. πολλά ἐστιν τὰ νοήματα· τὰ πολλὰ ἀπαρτίζει θεωρίαν μεγίστην. καὶ ῥηθείη ἂν ψῆφος ὡσανεὶ ἀριθμός. εἰ δὲ θέλοι τις καὶ τὴν ψῆφον λαβεῖν ὡς τὸ λεχθέν· "ἀναιρουμένων δὲ αὐτῶν κατήνεγκεν ψῆφον", τὴν μαρτυρίαν, καὶ οὕτως ἠθέλησεν "γνῶναι σοφίαν καὶ ψῆφον." εἰ ἐπιστήμη ἐστὶν ἡ σοφία θείων καὶ ἀνθρωπίνων καὶ τῶν τούτων αἰτιῶν, ἕκαστον ὀφείλει νοῆσαι, καὶ ὣς ἔχει συνεψηφισμένην ὅλην τὴν γνῶσιν. καὶ τοῦ γ̣ν̣ω῀̣ν̣αι̣ ἀσεβοῦς ἀφροσύνην καὶ ὀχληρίαν καὶ περιφοράν. μέγα ἐστὶν γνω῀̣ν̣αι τὰ χείρονα, μὴ μὴν πρᾶξαι αὐτά. ἀδύνατόν ἐστιν κακίας ἀποστῆναι μὴ νοήσαντα αὐτήν. ἑτέρως δὲ λέγομεν μὴ γιγνώσκεσθαι ἁμαρτίαν τῷ μὴ ἁμαρτάνοντι ἀντὶ τοῦ· "οὐκ ἔχει πεῖραν ἁμαρτίας." οὕτως οὖν Ἰησοῦς οὐκ "ἔγνω α῾̣μαρτίαν", τουτέστιν οὐκ ἐπειράθη. ὁ δὲ βουλό μενος τῷ ὄντι ἀποσχέσθαι τῆς κακίας γνώσεται αὐτήν, ὅτι φαύλη ἐστὶν καὶ ὅτι κακίαν προξενεῖ τῷ ἐνεργοῦντι καὶ ὅτι "εἰς θάνατον καταβιβάζει" καὶ ὅτι προαιρετική ἐστιν καὶ δύναται ὑφ' ἡμῶν λυθῆναι. οὐκ ἔστιν κατ' οὐσίαν ὑπάρχουσα, οὐκ ἔστιν ὑπὸ κίνησιν ἄστρων ἐνεργουμένη. ἐὰν οὖν γνῶ ταύτην τὴν τοῦ ἄφρονος ἀφροσύνην, ἀφίσταμαι ἀπ' αὐτῆς, ἀποβάλ λω αὐτήν. καὶ τοῦ γνῶναι δι' ἀσεβοῦς εὐφροσύνην. τοῦτο λέγει· ἐὰν γνῶ, τίς ἐστιν ὁ ἀσεβής, καὶ ἀπόσχωμαι αὐτοῦ τού του̣, γιγνώσκω τὴν εὐφροσύνην. τὸ γὰρ "διά τινος" οὕτως ἀκούειν δεῖ· "διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας." ὁ εἰδὼς τὸν νόμον δι' αὐτοῦ εἴσε ται τὴν ἁμαρτίαν, δηλονότι καὶ τὴν ἀρετήν· ἀλλὰ τὴν μέν, ἵνα ποιῇ τὴν δέ, ἵνα φύγῃ. καὶ ὀχληρίαν καὶ περιφοράν. ἡ

The Snare of the Wicked Mind§31

31Folly, impiety, and coarseness are these things. For even the external lover of sophistry has spoken of these disturbances. And it is necessary to know a turning about, that these things must be turned around, not held permanently. Even if they sometimes stand in the soul, it is not necessary to have them, but to turn them around and turn away from them.

And I find her more bitter than death along with the woman, who is a beast. I find her, the coarseness that turns around, 'more bitter than death'—because when I take experience of her, I die; I consider her more bitter than death. But if someone considers her death and the destruction of the soul, he will reject her, he will cease from her. Along with the woman, who is a beast. It is also possible to say this most skillful opinion, that she is a woman whom he rejects, whom he saw bringing nothing other than death.

For the opinions and the habit of the women say much regarding the praiseworthy and the scurrilous, as if saying: 'Does Wisdom not bring prudence to a man?' and 'Your wife is like a fruitful vine, your sons like young olive shoots.' From this woman, male offspring are produced, nourished by fire and light. For the blessing of these kinds is that fire and light nourish them.

But again it is said scurrilously: 'Do not pay attention to a bad woman,' it says, 'the lips of a prostitute withdraw, which for a little while sweetens the pharynx. Later, however, you will find her more bitter than bile.' Then after a little while it brings this: 'the feet of folly'; he said the woman is folly. Therefore also he placed her before wisdom

He says that this woman, whom he said is a turning about, whom he had as coarseness, is a beast, not a hunted thing. It is possible also to say this, that someone measures the evil, not as a certain day, but as a wild beast springing upon himself. And it is possible, for the sake of the spoken moral instruction, to take the bad woman to be signified according to the bad history. You know that sins happen to be appropriate to certain things. Mostly, to carry it is a man's thing to wander about sophistically, but for a woman it is to be brought forward in incontinence. Therefore he says this woman, whom he calls a prostitute, whom he calls 'sitting on a couch' and 'calling to those passing by,' is a beast.

It is a snare, even if you take it as a disposition: the cunning and malicious disposition, and the sophistical or heretical one; she is a bad woman. And her heart is a fishhook, and bonds are in her hands; the good will be set apart from her before God, and the sinner will be caught in her. She wants to fish for those approaching. And contrary to this is the fishhook which Jesus cast into the sea. For the net of the divine discipline and of the evangelical teaching is 'a snare cast into the sea and draws from every kind' (Matt 13:47). And since the snare is not perceptible, neither are the things being fished for perceptible. If, therefore, it says, 'from every kind,' it says this: 'from every kind of human character that has fallen into the watery life.'

And concerning the devil it is said in one of the twelve prophets—and this is Amos—'Will he be silent in swallowing up the ungodly the righteous? And will you make men like the fish of the sea and like the creeping things that have no leader?' (Amos 4:2). For he says: 'He drew to a conclusion in a hook and gathered in his net. Because of this, he sacrifices to his net and offers sacrifice to his bob. His bob always wavers, and will he show no mercy in killing nations?' Thus the enemy hunts differently, just as 'the Word of salvation' does. For Jesus 'cast it into the sea' as a snare, and 'Peter is about to cast nets.' And some teachings are such that, looking at each one, they say specifically what kind of person it is. For when it gathers diverse nations by a snare, it is: 'it will show no mercy in killing nations.'

And since the predecessors of false doctrines make them as if they were a divine art or offer sacrifice to them as to a god. This woman, therefore, having been called to have snares, has in her own heart because of her many-sided way of hereticalizing and seizing men, the snare is of the devil. Here we wish to understand that of Job, so that from him and from this we may take the theory. He says that 'no swimming thing coming together will let even one scale of its tail, nor shall the ships of fishermen touch its head' (Job 41:1). Then he says: 'Who will uncover its face? And for the folding of its skin, who would enter?' (Job 41:11). No one is able to uncover its face. Multi-

Greek · §31

ἀφροσύνη καὶ ἀσέβεια καὶ ὀχληρία εἰσίν. ἀμέλει γοῦν καὶ ὁ ἔξω φι λόσοφος τὰς σοφιστικὰς ἐνοχλήσεις εἴρηκεν. καὶ περιφορὰν δεῖ εἰδέναι, ὅτι δε̣ι῀̣ ταῦτα περιφέρειν, μὴ ἔχειν μόνιμα. κἄν ποτε συνστῶσιν ἐν τῇ ψυχῇ, οὐ δεῖ αὐτὰ ἔχειν, ἀλλὰ περιφέρειν καὶ ἀποστρέφεσθαι αὐτά. 227 καὶ εὑρίσκω ἐγὼ αὐτὴν πικρότερον ὑπὲρ θάνατον σὺν τὴν γυναῖκα, ἥτ̣ι̣ς ἐστὶν θηρεύματα. εὑρίσκω ἐγὼ αὐτήν, τὴν ὄχλησιν τὴν περίφορο̣ν, "ὑπὲρ θάνατον" ἀντὶ τοῦ· ὅτε πεῖραν αὐτῆς λαμβάνω, ἀποθνῄσκω· ὑπὲρ θάνατον αὐτὴν ἡγοῦμαι. εἰ δὲ ἡγεῖταί τις αὐτὴν θάνατον καὶ ἀπώλειαν ψυχῆς, παραι τήσεται αὐτήν, πεπαύσεται ἀπ' αὐτῆς. σὺν τὴν γυναῖκα, ἥτις ἐστὶν θ̣η̣ρ̣εύματα. δύναται καὶ αὐτὴν ταύτην τὴν γνώμην τὴν χειρίστην, ἣν ἀποβάλλει, ἣν εἶδεν μηδὲν ἕτερον ἢ θάνατον προξενοῦσαν, γυναῖκα εἰρηκέναι. πο̣λ λαχοῦ γὰρ τῶν θείων παιδευμάτων αἱ γνῶμαι καὶ ἡ ἕξις γυναῖκες λέγον ται̣ τῶν ἐχόντων ἐπὶ ἐπαινετῶν καὶ ψεκτῶν, ὡς ἐὰν λέγῃ· "η῾̣ Σοφι´̣α̣ τίκ τει ἀνδρὶ φρόνησιν" καὶ "ἡ γυνή σου ὡς ἄμπελος εὐθηνοῦσα, οἱ υἱοί σου ὡς νε̣ο´̣φυτα ἐλαιῶν." ἐκ ταύτης τῆς γυναικὸς γεννήματα γίνεται ἀρρενικά, θ̣ρ̣ε̣π̣τ̣ι̣κὰ πυρὸς καὶ φωτός. τὸ γὰρ εὐλόγημα τούτων τῶν φυ τῶν τρέφει τὸ πῦρ καὶ τὸ φῶς. ψεκτῶς δὲ πάλιν λέγεται· "μὴ πρόσεχε φαύλῃ γυναικί· μέλι", φησίν, "α᾿̣ποστάζει τῶν χειλέων γυναικὸς πόρνης, ἣ πρὸς ὀλίγον γλυκαίνει σ̣ο`̣ν φάρυγγα. ὕστερον μέντοι πικρότερον χολῆς εὑρήσεις." εἶτα μεθ' ὁλίγα ἐπιφέρε̣ι̣· "τῆς δὲ ἀφροσύνης οἱ πόδες"· τὴν γυναῖκα ἀφροσύνην εἶπεν. διὸ καὶ π̣ρ̣ο`̣ς̣ σοφίαν αὐτὴν διέστειλεν. λέγει, ὅτι ἡ γυνὴ αὕτη, ἣν εἶπεν περιφοράν, ἣν εἶχεν ὀχληρίαν, θή ρευμά ἐστιν, οὐ θηρευόμενον. δυνατὸν δε`̣ καὶ τοῦτο εἰπεῖν, ὅτι μετέρ χεταί τις τὴν κακίαν, 31 οὐχ ὡς ἥμερόν τι, ἀλλ' ὡς ἄγριον θηρίον ἐπι σπώμενον ἑαυτῷ. δυνατὸν δὲ ὡς πρὸς τὸ ῥητὸν ἠθικοῦ παιδεύματος ἕνεκα λαβεῖν κατὰ τὴν ἱστορίαν τὴν φαύλην γυναῖκα σημαίνεσθαι. οἶδας ὅτι τὰ ἁμαρτήματα κατάλληλά τισιν τυγχάνουσιν. ὡς ἐπὶ τὸ πλεῖστον τὸ φορεύειν, τὸ περ περεύεσθαι σοφιστικῶς ἀνδρός ἐστιν, γυναικὸς δὲ τὸ ἐν ἀκολασίᾳ προκα λεῖσθαι. λέγει οὖν τὴν γυναῖκα ταύτην, ἣν λέγει πόρνην, ἣν λέγει "ἐπὶ δίφρου καθεζομένην" καὶ "προσκαλουμένην τοὺς παριόντας", θήρευμα εἶ 228 ναι. δέλεάρ ἐστιν, κἂν ἐπὶ γνώμης αὐτὰ λάβῃς, ἡ πανοῦργος καὶ ῥᾳδι ουργὸς γνώμη, καὶ σοφιστικὴ ἢ καὶ αἱρεθική· φαύλη γυνή ἐστιν. καὶ σαγῆναι καρδία αὐτῆς, δεσμο`̣ς εἰς χεῖρας αὐτῆς· ἀγαθὸς πρὸ προσώπου τοῦ θεοῦ ἐξαιρεθήσεται ἀπ' αὐτῆς, καὶ ἁμαρτάνων συνλημφθήσεται ἐν αὐτῇ. σαγηνεύειν βούλεται τοὺς πλησιάζοντας. καὶ ἀπεναντίως ἔχει ἡ σαγήνη αὐ τῆς ᾗ Ἰησοῦς ἔβαλεν εἰς τὴν θάλασσαν. ἡ γὰρ πλοκὴ τῆς θείας παιδεύσεως καὶ τῆς εὐαγγελικῆς διδασκαλίας "σαγήνη ἐστὶν βληθεῖσα εἰς τὴν θάλασσαν καὶ ἀπὸ παντὸς γένους συνάγει." καὶ ἐπεὶ μὴ αἰσθητὴ ἡ σαγήνη, οὐδὲ τὰ σα γηνευόμενα αἰσθητά ἐστιν. ἐὰν οὖν λέγῃ, ὅτι "ἀπὸ παντὸς γένους," τοῦτο λέγει· "ἀπὸ παντὸς ἤθους ἀνθρωπίνου εἰς τὸν ἔνυδρον βίον ἐκπεπτωκότας." καὶ περὶ τοῦ διαβόλου λέγεται ἐν ἑνὶ τῶν δώδεκα προφητῶν–Ἀμβακοὺμ δέ ἐστιν οὗτος–"παρασιωπήσῃ ἐν τῷ καταπίνειν ἀσεβῆ τὸν δίκαιον; καὶ ποι ήσεις τοὺς ἀνθρώπους ὡς τοὺς ἰχθύας τῆς θαλάσσης καὶ ὡς τὰ ἑρπετὰ τὰ οὐκ ἔχοντα ἡγούμενον." λέγει γάρ· "συντέλειαν ἐν ἀνγίστρῳ ἀνέσπασεν καὶ συνήγαγεν ἐν τῇ σαγήνῃ αὐτοῦ. ἕνεκα τούτου θύσει τῇ σαγήνῃ αὐτοῦ καὶ θυσιά σει τῷ ἀμφιβλήστρῳ αὐτοῦ. διὰ παντὸς ἀμφιβαλεῖ τὸ ἀμφίβληστρον αὐτοῦ καὶ ἀποκτένειν ἔθνη οὐ φείσεται;" διαφόρως οὖν ἀγρεύει καὶ ὁ ἐχθρὸς ὥσπερ καὶ "ὁ τῆς σωτηρίας Λόγος." ὡς γὰρ σαγήνην ὁ Ἰησοῦς "ἔβαλεν εἰς τὴν θάλασσαν", καὶ "ὁ Πέτρος προσ τάττεται βαλεῖν." μερικαὶ δέ εἰσιν αἱ διδασκαλίαι, πρὸς ἕνα τὸν λεγό μενον ἰδίως ποιὸν ἑκάστου βλέπουσαι. ὅταν γὰρ ποικίλα ἔθνη συνάγῃ σαγήνῃ, ἔστιν· "διὰ παντὸς ἀποκτέννειν ἔθνη οὐ φείσεται." καὶ ἐπεὶ οἱ προίστορες τῶν ψευδοδοξιῶν θεοποιοῦσιν αὐτάς, ὡς θείᾳ τινὶ τέχνῃ ἢ ὡς θεῷ τινι θυμιάζουσιν. αὕτη οὖν ἡ γυνὴ λεχθεῖσα σαγήνας ἔχειν ἐν καρδίᾳ ἑαυτῆς διὰ τὸ πολυτρόπως αἱρεθίζειν καὶ ἐπισπᾶσθαι τοὺς ἀν θρώπους σαγήνη ἐστὶν τοῦ διαβόλου. ὧδε τὸ τοῦ Ἰὼβ θέλομεν νοῆσαι, ἵν' ἐξ ἐκείνου καὶ τούτου τὴν θεω ρίαν λάβωμεν. λέγει, ὅτι "πᾶν πλωτὸν συνερχόμενον οὐ μὴ ἐνέγκῃ μίαν βύρσαν οὐρᾶς αὐτοῦ, οὐδὲ πλοῖα ἁλιέων κεφαλὴν αὐτοῦ." εἶτα λέγει· "τίς ἀποκαλύψει ἔνδυμα προσώπου αὐτοῦ; εἰς δὲ πτύξιν θώρακος αὐτοῦ 229 τίς ἂν εἰσέλθοι;" οὐδεὶς δύναται ἀποκαλύψαι τὸ πρόσωπον αὐτοῦ. πολυ

The Preacher's Discovery and the Woman's Snares§32

32He is a person, imitating the deceptive Protagonist; for he does not have a face that is entirely ordered. Thus he says in Job: 'Who will strip off his face-covering?' (Job 13:23). You cannot say that this is his face. If you lift his face by word or by thought, something worse is found. Furthermore, he is hidden everywhere; 'into the folds of his armor' no one can enter. And if you enter, it is folded up again.

So also here the wicked woman called here—whether you mean regarding rhetoric or regarding opinion—does not have one snare. When you think you have escaped one, she lays another. A bond is in her hands. She immediately binds the one approaching. Her hand refers to practice and energy. The one acting according to her is not only hunted and snared, but also bound; he is judged a prisoner. The good man will be taken out from her before the face of God. The good man before the face of God is not such in essence, but the one hurrying to have virtue, so that he may become even more good for God. This one, therefore, does not fall into her, is not hunted, is not snared. But the foolish one is handed over to the good man 'not falling into her snares' or into the bonds. And 'being handed over' is often interpreted: after many times preventing, when that evil no longer prevents, a handing over to him occurs. And he will be caught sinning in her. No one sinless is caught by her. The beginning of being caught is having sinned. Indeed, it approaches even the saints; but since they do not sin, they are not caught by her, but are outside her, trampling her.

Furthermore: The ascent—have I encompassed it to know? It is a whole ascent; we say this. It is not far from what was said, that, since 'the maker of them is seen through the greatness of beauty and of creatures' (Wisdom 13:5), the one circling the whole cosmos and seeing all that God made, sees them as 'very beautiful' (Gen 1:31). But if he does not circle, but takes one by one, he does not see the beauty of the created. So, therefore, if one does not circle all the doctrines and all the virtues and their sequence, and all the creation and through it...

By knowing the creation, one knows the Creator, according to His power. Then, having grasped all things together in thought as if circling, wisdom finds the truth.

'Behold, I have found this,' says the Preacher (Eccl 5:7), 'one single thought to find, which my soul sought and did not find.' The Preacher is the teacher of the general assembly. 'The Preacher found this'—the 'finding' here is 'grasping.' But what kind? This very thing: that the woman who exists has snares in her heart and a bond in her own hand. To know this is of the Preacher. For this will benefit those listening to the Preacher.

Regarding 'one single'—since he speaks here in the plural; for it is not spoken about only one alone, that 'one single.' We mean, that is, about her snares; he says that her deceits and her snares find a foolish thought and teach it. For indeed, these women also mislead one another and lead forward not toward finding a good thought, but toward being cunning. But did he not say 'one' above? The evil is not single, but rather many and widely spread.

Listen closely, for he does not say these things about a specific woman, but about every woman having such zeal, 'one single thought to find.' And if you take it regarding the snares, you say that even the snares seem to be in agreement. For those professing false doctrines attempt to say that their false opinions agree. 'Which my soul sought and did not find.' My soul sought their thought, and did not find it. It is difficult to hunt. It is like the things said: 'Do we not ignore His thoughts?' (Job 11:6) 'Who could enter to strike His armor?' (Job 11:4).

But what then is the 'found' in the preceding? Here he says additionally: 'one single thought to find.' This thought I desired to see, so that I might also teach them. And 'did not find' can be said in such a way as 'not of the one willing nor the one running, but of the God who shows mercy.' From myself I found nothing. But God revealed to me; He showed me the cunning of this thought. For he does not say that the one running and the one willing achieves nothing.

Greek · §32

πρόσωπός ἐστιν, μιμεῖται τὸν ἐνάλι̣ον̣ Πρωτέα· ἐκεῖνος γὰρ οὐκ ἔχει ὅλως τεταγμένον πρόσωπον. τοῦτο οὖν λέγει ἐν τῷ Ἰώβ· "τίς ἀποκα λύψει ἔνδυμα προσώπου αὐτοῦ;" οὐκ ἔχεις εἰπεῖν, ὅτι τόδε τὸ πρόσωπον αὐτοῦ ἐστιν. ἐὰν ἄρῃς τὸ πρόσωπον αὐτοῦ τῷ λόγῳ ἢ νοήσει, ἄλλο τι χεῖρον ε̣ὑρίσκεται. εἶτα καὶ περιεπτυγμένος ἐστὶν πανταχόθεν· "εἰς πτύξιν θώρακος αὐτοῦ" οὐδεὶς δύναται εἰσελθεῖν. καὶ ἐὰν εἰσέλθῃς, πάλιν περιέπτυκται. οὕτω καὶ ἐνταῦθα ἡ κακοῦργος ἡ ὀνομαζομένη γυνὴ ἐνταῦθα–ἤτοι ἐπὶ ῥητοῦ θέλῃς ἤτοι ἐπὶ γνώμης–οὐ μίαν ἔχει σαγήνην. ὅταν δοκῇς ἐκπεφευγέναι μίαν, ἄλλῃ ὑποβάλλῃ. δεσμὸς εἰς χεῖρας αὐτῆς. τὸν πλησιάζοντα εὐθέως δεσμεῖ. χεῖρα δὲ αὐτῆς τὴν πρᾶξιν λέγει καὶ ἐνέργειαν. ὁ ἐνεργῶν κατ' αὐτὴν οὐ μόνον ἀγρεύετ̣αι καὶ σαγηνεύε ται, ἀλλὰ καὶ δεσμῷ περιπίπτει· δέσμιον αὐτὸν ἀποφαίνει. ἀγαθὸς πρὸ προσώπου τοῦ θεοῦ ἐξαιρεθήσεται ἀπ' αὐτῆς. ὁ πρὸ προσώπου τοῦ θεοῦ ἀγαθὸς οὐ κατ' οὐσίαν ἐστὶν τοιοῦτ̣ος, ἀλλὰ ὁ σπεύδων ἀρετὴν ἔχειν, ἵνα ἐπίπροσθεν θεοῦ ἀγαθὸς γένηται. οὗτος οὖν οὐκ ἐνπίπτει εἰς αὐτήν, οὐκ ἀγρεύεται, οὐ σαγηνεύεται. τοῦ ἀγαθοῦ δὲ "μὴ ἐμπίπτοντος εἰς τὰς παγὰς αὐτῆς" ἢ εἰς τοὺς δεσμοὺς ὁ φαῦλος πα ραδίδοται αὐτῇ. τὸ παραδίδοσθαι δὲ 32 πολλάκις ἑρμήνευται· μετὰ τὸ πολλά κις κωλῦσαι, ὅτε οὐκέτι κωλύει ἐνμένοντος ἐκείνου τοῦ κακοῦ, παράδοσις αὐτῷ γίνεται. καὶ ἁμαρτάνων συνλημφθήσεται ἐν αὐτῇ. οὐδεὶς ἀναμάρτητος συνλαμβάνεται ἀπ' αὐτῆς. ἡ ἀρχὴ τοῦ συνλημφθῆναι τὸ ἁμαρτῆσαί ἐστιν. ἐνγίζει γοῦν καὶ τοῖς ἁγίοις· ἀλλ' ἐπεὶ οὐχ ἁμαρ τάνουσιν, οὐ συνλαμβάνονται ὑπ' αὐτῆς, ἀλλ' ἔξω αὐτῆς εἰσιν, πατοῦσιν αὐτήν. ἐπερ· τὴν ἀναγωγήν· ἐκύκλωσα ἐγὼ τοῦ γνῶναι; ὅλη ἀναγωγή ἐστιν· ἐλέγομεν τοῦτο. οὐκ ἔστιν μακρὰν τοῦ λεχθέν τος, ὅτι, ἐπεὶ "ἐκ μεγέθους καλλονῆς καὶ κτισμάτων ὁ γενεσιουργὸς αὐ τῶν θεωρεῖται", ὁ κυκλεύων τὸν σύνπαντα κόσμον καὶ ὁρατῶν πάντα, ἃ ἐποίησεν ὁ θεός, ὁρᾷ αὐτὰ ὅτι "καλὰ λίαν ἐστίν". ἐὰν δὲ μὴ κυκλεύ σῃ, ἀλλὰ ἓν καθ' ἓν λάβῃ, οὐχ ὁρᾷ τὸ κάλλος τοῦ πεποιηκότος. οὕτω οὖν, εἰ μὴ κυκλεύσῃ τις πάντα τὰ δόγματα καὶ πάσας τὰς ἀρετὰς καὶ 230 ἀντακολουθίαν αὐτῶν εὕρῃ καὶ πᾶσαν τὴν κτίσιν καὶ δι' ἐκείνου του῀̣ κτίσματος εἰδείη τὸν δημιουργὸν, οἵας δυνάμεώς ἐστιν. ὁτὲ καὶ ἀναλ̣ό γως πάντα ἅμα λαβὼν ἐν τῇ διανοίᾳ καὶ ὥσπερ κυκλεύσας τὴν τὴν σοφί αν εὑρίσκει τὴν ἀληθῆ. ἰδέ, τοῦτο εὗρον, εἶπ̣εν ὁ ἐκκλησιαστής, μία τῇ μιᾷ τοῦ εὑρεῖν λογισμόν, ὃν ἐπεζήτησεν ἡ ψυχή μου, καὶ οὐχ εὗρον. ὁ ἐκκλησιαστὴς ὁ διδάσκαλός ἐστιν τῆς πανδήμου συνόδου. "τοῦτο εὗρεν ὁ ἐκκλησιαστής"· τὸ "εὑρεῖν" ὧδε τὸ "καταλαβεῖν" ἐστιν. ἐπερ· τὸ ποῖον; τοῦτο αὐτό, ὅτι ἡ γυνὴ ἡ οὖσα θήρευμα σαγήνας ἔχει ε ἐν καρδίᾳ ἑαυ τῆς καὶ δεσμὸν ἔχει ἐν τῇ χειρὶ ἑαυτῆς. ἐκκλησιαστοῦ ἐστιν τ̣ο̣ῦτο γνῶναι. τοῦτο γὰρ συντελέσει τοῖς ἀκροωμένοις τοῦ ἐκκλησιαστοῦ. "μία τῇ μιᾷ", ἐπεὶ πληθυντικῶς ὧδε λέγει· οὐδὲ γὰρ περὶ μιᾶς μόνης λέγεται, ὅτι "μία τῇ μιᾷ". λέγομεν ἤτοι περὶ τῶν σαγηνῶν αὐτῆς· λέγει ὅτι αἱ πάγαι αὐτῆς αὗ ται καὶ αἱ σαγῆναι τὸν φαῦλον λογισμὸν εὑρίσκουσιν καὶ διδόασιν. ἀμέλει γοῦν καὶ αἱ γυναῖκες αὗται μαστροπεύουσιν ἀλλήλας καὶ προάγου σιν οὐ τοῦ εὑρεῖν λογισμὸν ἀγαθόν, ἀλλὰ πρὸς τὸ πανουργεύσασθαι. ἐπερ· οὐ μίαν εἶπεν ἄνω; οὐ μονογενές ἐστιν τὸ κακόν, ἀλλὰ καὶ πολύχουν γε καὶ πολυσχιδές. προσ υπακουστέον, ὅτι οὐ περί τινος ῥητῆς γυναικὸς ταῦτα λέγει, ἀλλὰ περὶ πάσης τοιαύτην σπουδὴν ἐχούσης "μία τῇ μιᾷ τοῦ εὑρεῖν λογισμόν." ἐὰν δὲ ἐπὶ τῶν σαγηνω῀̣ν λάβῃς, λέγεις, ὅτι δοκοῦσιν καὶ αἱ σαγῆναι συμ φωνίαν ἔχειν. πειρῶνται γοῦν καὶ οἱ ψευδοδοξοῦντες τὰς ψευδεῖς ἑαυτῶν δόξας λέγειν συμφωνεῖν. ὃν ἐπεζήτησεν ἡ ψυχή μου, καὶ οὐχ εὗρον. τὸν λογισμὸν αὐτῶν ἐπεζήτησεν ἡ ψυχή μου, καὶ οὐχ εὗρον. δυσθήρατός ἐστιν. ὅμοιόν ἐστιν τοῖς εἰρημένοις· "οὐκ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν"; "εἰς πτύξιν θώρακος αὐτοῦ τίς ἂν εἰσέλθοι;" ε᾿̣περ̣· ποῖον οὖν ἐστιν τὸ "εὗρον" ἐν τοῖς ἔμπροσθεν; ὧδε λοιπὸν λέγει· "μία τῇ μιᾷ τοῦ εὑρεῖν λογισμόν." τοῦτον τὸν λογισμὸν ἠθέλησα φωράσαι, ἵνα καὶ διαδιδράσκω αὐτάς. καὶ "οὐχ εὗρον" δύναται καὶ κατὰ τοιοῦτον λόγον λέγειν ὡς τὸ "οὐ τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος ἀλλὰ τοῦ ἐλεῶντος θεοῦ." ἀπ' ἐμαυτοῦ οὐδὲν εὗρον. θεός μοι δὲ ἐφανέρωσεν, ἔδειξέν μοι τὸ πανοῦργον τοῦ λογιςμ̣οῦ τούτου. μὴ γὰρ λέγει ὅτι ὁ τρέχων καὶ ὁ θέλων οὐδὲν ἀνύει.231 καὶ

The Many Faces of Man§33

33he found one man out of a thousand, and not a woman in all these things. Many manuscripts have 'a man'; 'but a woman in all these things he found not.' If you can take it literally, that a diligent man barely finds one man out of a thousand, but a diligent woman is not to be found in all these. Or thus: he found a man, one of the thousand, a single thought of a man from many, but a woman not, because of her being hard to hunt, because of her being hard to grasp—is he saying he has found this? For it is a prey.

It is one thing to know someone as a sophist, and another to grasp his sophisms. For he who guards himself from falling into sophisms knew that he has a sophist against him, but he is not always able to untie his sophisms. But to find truly is that is, to see his craft, to make his deception manifest. Furthermore, see, he found this, which God made with the upright man, and they themselves sought many thoughts. The essence of this observation is this: God made man upright, that is, good and well, having nothing crooked or bent. But they themselves found many thoughts.

According to those thoughts, these are the differences: that 'he is a certain prey', that 'to find one thought with the one', that 'someone is a fool'. They were saying that the enemy is complex, when I mentioned the First. But he certainly has a face resembling himself, in that he is Satan, in that he is the Accuser. This face of his only those are able to see who say, 'for we do not ignore his thoughts.' They know what kind of a deceptive face he has, being imposed from without, and what kind of a face is, as if according to his nature, his face. But according to his nature, his face is that which sinks into evil. And you find often sophist men having ten thousand faces around them, and they have one hidden aim.

Therefore, that is his face. Just as he moves from these to those who are praised, there is a certain face of the man, according to which he is a man, not according to which he is an evil man or a cunning man.

This is the one who has become in honor: 'a man being in honor does not fail' (Prov 22:4), as the man having become 'both in image and in likeness' (Gen 1:26) of God. And this indeed is his preceding face, which if anyone should look upon and contemplate, he would find the man.

But they did not achieve one single calculation, but many. For wickedness is manifold. And I have once spoken aloud an image regarding the process of division, that all those who succeed find the same number, but those who err do not find the same.

A man therefore has a face, according to which he is rational, according to which he does all things with reason; and just as I was saying regarding the judge: the true judge is a living soul, just. He observes nothing other than the facts of the things being judged, not whether they are friends or enemies or relatives. For the good of the judgment depends on this.

And observe that he did not say 'property was cast away,' but 'to the properties.' And there is one form of man which makes him like God, but there are many, into which he falls. When he becomes cunning, he bears the face of a fox. When harmful and injurious, he bears the face of a serpent; when wild, a lion; when uncontrolled and a lover of pleasure and a flatterer, a dog. And entirely from the one man and the one form, variety and manifoldness arise.

And again the purpose will be, even if it seems not to some, by which the rejection of all forms occurs, to bear them so that that which God has made might be revealed. When, therefore, he remained in identity, he had one calculation. And just as it is said in one of the Psalms: 'God dwells with the single-minded in his house' (Ps 11:3), those dwelling piety, uprightly, and ecclesiastically are single-minded, 'being equipped with the same mind and the same purpose,' as each is to be single-minded.

Greek · §33

ἄνθρωπον ἕνα ἀπὸ χιλίων εὗρον, καὶ γυναῖκα ἐν πᾶσιν τούτοις οὐχ εὗρον. πολλὰ ἀντίγραφα "ἄνδρα" ἔχει· "γυναῖκα δὲ ἐν πᾶσιν τούτοις οὐχ εὗρον." και`̣ ἐπὶ ῥητοῦ λαβεῖν αὐτὸ δύνῃ, ὅτι μόλις ἀνὴρ ἀπὸ χιλίων εὑρίσκε ται σπουδαι῀̣ος̣, γυναῖκα δὲ ἐν πάσαις ταύταις οὐκ ἔστιν εὑρεῖν σπουδαί αν. ἢ οὕτως· ἄνθρωπον εὗρον̣ ἕνα τῶν χιλίων, λογισμὸν ἕνα ἀνθρώπου ἀπὸ πολλῶν, γυναῖκα δὲ οὔ, διὰ τὸ δυσθήρατον αὐτῆς, διὰ τὸ δυςκατάλημπτον αὐτῆς– ἐπερ· τοῦτο λέγει εὑρηκέναι; ἐπεί ἐστιν θηρεύματα. ἄλλο ἐστὶν τὸ γνῶναί τινα σοφιστήν, καὶ ἄλλο τὸ καταλαβεῖν αὐτοῦ τὰ σοφίσματα. καὶ γὰρ ὁ τηρῶν ἑαυτόν, μὴ ὑποπέσῃ σο φισμοῖς, ἔγνω, ὅτι πρὸς σοφιστὴν ἔχει· οὐ πάντως δὲ καὶ λύειν αὐτοῦ τὰ σοφίσματα δύναται. τὸ δὲ εὑρεῖν ἀληθῶς τουτέστιν̣ τὸ φωράσαι αὐτοῦ τὴν τέχνην, τὸ τὴν ἀπάτην αὐτοῦ φανερῶσαι. πλὴν ἰδέ, τοῦτο εὗρον, ὃ ἐποίησεν ὁ θεὸς σὺν τὸν ἄν θρωπον εὐθῆ, καὶ αὐτοὶ 33 ἐζήτησαν λογισμοὺς πολλούς. τὸ κεφάλαιον τοῦ θεωρήματος τοῦτό ἐστιν· ὁ θεὸς τὸν ἄνθρωπον εὐθὴν πεποίηκεν, τουτέστιν καλὸν καὶ ἀγαθόν, μηδὲν ἔχοντα σκολιὸν ἢ λελοξωμέ νον. αὐτοὶ δὲ πολλοὺς λογισμοὺς ἐφεῦρον. κατὰ τοὺς λογισμοὺς ἐκείνους αἱ διαφοραί εἰσιν αὗται· τὸ "θήρευμά τινα εἶναι", τὸ "μία τῇ μιᾷ τοῦ ε̣υ῾̣ρεῖν λογισμόν", τὸ "ἄφρονα εἶναί" τινα. ἔλεγον ὅτι πολύπλοκός ἐσ τιν ὁ ἐχθρός, ὅτε τοῦ Πρωτέως ἐμνημόνευσα. πάντως δὲ ἔχει τι πρόσωπον ἐοικὸς αὑτῷ καθ' ὃ σατανᾶς ἐστιν, καθ' ὃ διάβολός ἐστιν. τοῦτο τὸ πρόσ ωπον αὐτοῦ μόνοι ἐκεῖνοι δύνανται ἰδεῖν οἱ λέγοντες "οὐ γὰρ αὐτοῦ τὰ νοήματα ἀγνοοῦμεν." ἴσασιν, ποῖον ἐπίπλαςτον ἔχει πρόσωπον καὶ ἔξωθεν ἐπιβαλλόμενον καὶ ποῖόν ἐστιν τὸ ὡσανεὶ κατὰ φύσιν αὐτοῦ πρόσωπον. κατὰ φύσιν δὲ αὐτοῦ πρόσωπόν ἐστιν τὸ ἐνβαθῦναι τῇ κακίᾳ. καὶ εὑρίσκεις πολλάκις καὶ σοφιστὰς ἀνθρώπους μυρία πρόσωπα περι βαλλομένους, καὶ ἕνα τινὰ ἔχουσιν λανθάνοντα σκοπόν. ἐκεῖνό ἐστιν οὖν αὐτῶν τὸ πρόσωπον. ὥσπερ οὖν ἐπὶ τούτων μεταβαίνει ἐπὶ τοὺς ἐπαινετούς, ἔστιν τι πρόσωπον τοῦ ἀνθρώπου, καθ' ὃ ἄνθρωπός ἐστιν, οὐ κ̣αθ̣' ὃ πονηρὸς ἄν θρωπος ἢ πανοῦργος. οὗτός ἐστιν ὁ ἐν τιμῇ γενόμενος· "ἄνθρωπος ἐν τι μῇ ὢν οὐ συνῆκεν" ὡς ὁ ἄνθρωπος καὶ "κατ' εἰκόνα καὶ ὁμοίωσιν" θεοῦ γεγο νώς. καὶ τοῦτό γέ ἐστιν αὐτοῦ τὸ προηγούμενον πρόσωπον, ὅπερ ἐάν τις 232 καὶ θεωρη´̣σῃ̣ εὕρηκεν τὸν̣ ἄνθρωπον. αὐτοὶ δὲ οὐχ ἕνα λογισμὸν ἐπετήδευσαν, ἀλλὰ πολλούς. πολυχοῦς γάρ ἐστ̣ι̣ν ἡ κακία. καὶ μέμνημαι εἰρηκώς ποτε εἰκόνα περὶ τοῦ διαψηφισμοῦ, ὅτι πάντες οἱ ἐπιτυγχάνοντες τὸν αὐτὸν ἀριθμὸν εὑρίσκουσιν, οἱ σφαλ λόμενοι δ̣ὲ οὐ τὸν αὐτόν. ἔχει οὖν πρόσωπον ἄνθρωπος, καθ' ὃ λογικός ἐστιν, καθ' ὃ σὺν λόγῳ πράττει πάντα καὶ ὥσπερ ἔλεγον ὅτι ὁ δικαστής· ὁ ἀληθῶς κριτὴς ἔνψυχόν ἐστιν δίκαιον· οὐδὲν ἕτερον σκοπεῖ ἢ τὰ πράγματα τῶν κρινομένων, οὐκ εἰ φίλοι ἢ δυσμενεῖς ἢ συγγενεῖς. χραίνεται γὰρ τὸ εὐ θὲς τοῦ κ̣ρίματος. καὶ θεώρει, ὅτι οὐκ εἶπεν "παρασυνεβλήθη κτήνει", ἀλλὰ "τοῖς κτή νεσιν". καὶ μία μὲν ἔστιν μορφὴ τοῦ ἀνθρώπου ἡ ὁμοιοῦσα αὐτὸν τῷ θεῷ, πολλαὶ δέ, εἰς ἃς πίπτει. ὅταν πανοῦργος γίνηται, ἀλώπεκος φέρει πρόσωπον. ὅταν ἰῶδες καὶ βλαπτικόν, ὄφεως· ὅταν ἄγριον, λεόν τος· ὅταν ἀκόλαστον καὶ φιλήδονον καὶ κόλαξ, κυνός. καὶ ὅλως ἐκ τοῦ ἑνὸς ἀνθρώπου καὶ τῆς μιᾶς μορφῆς πολυτροπία καὶ πολυμορφία γίνεται. καὶ πάλιν σκοπὸς ἔσται, κἄν τισιν μὴ δοκῇ, καθ' ὃν ἀποβολ̣ὴ πασῶν τῶν μορφῶν γίνεται, φέρειν ἵν' ἐκεῖνο, ὅπερ πεποίηκεν ὁ θε ός, α᾿̣ναδειχθῇ. ὅτε οὖν ἔμενεν ἐν τῇ ταυτότητι, ἕνα λογισμὸν εἶχεν. καὶ ὥσπερ λέγεται ἐν ἑνὶ τῶν ψαλμῶν· "ὁ θεὸς κατοικίζει μονοτρόπους ἐν οἴκῳ", οἱ εὐσεβῶς καὶ ἐναρέτως καὶ ἐκκλησιαστικῶς κατοικιζομένοι μο νότροποί εἰσιν, "κατηρτισμένοι τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ", ὡς ἕκαστον μονότροπον εἶναι.

The Light of the Word and the Mouth of the King§34

34But you say a second meaning, that all have one way. It is said concerning those having such an opinion, that of the 'believing ones, one soul and one heart' (Acts 4:32), it is not by number, but by identity. And this identity is the first state.

And we ourselves sometimes are in disagreement with ourselves, saying: 'Is this not that?' But that is not understood. Because of this it is said: 'The one who has heard is at rest.' When one is no longer carried away by many things, but knows that which the messenger announces, he is at rest, no longer disturbed. For surely that philosopher says regarding ignorance as disturbance: 'Let us not be disturbed by the parts of substances.'

Who knows the wise? And who knows the resolution of a sentence? Wisdom illuminates a man's face. He who understands the wise is rare. For it is a matter of knowing scientifically who is wise. He who thus contemplates the wise man knows who he is and his wisdom.

No one can know a shipbuilder without examining the art by which he constructs ships. And no one can know who a painter is unless he knows the art of painting. Just as it is impossible for one to know a white body without knowing what white color is, and it is impossible for one not knowing a science to know what that science is, so it is not possible to know a wise man without having known the wisdom by which he has become wise and by which he is called wise. Surely, others recognize others, and others do not recognize others.

So who knows the judgments of the sentences of the wise? He who understands these things—being both intelligent and discerning, maxims of the wise and enigmas. The resolutions of enigmatic sentences are not known by chance, but by one being wise according to the wisdom by which the sentences are brought forth. Wisdom illuminates a man's face.

This says that the wisdom of man shows his face to be luminous, not the face of the body, nor the member of the flesh, but the face of the inner man, about which the wise say: 'The light of your face has been shone upon us, Lord' (Psalm 89:15). And if the light that makes wise and makes people wise and enlightened is constructed...

In your face there is light—for your word is your image, your character—the one participating in this light is enlightened and becomes illuminated. Thus Jesus says to those who drew near to him: 'Let your light shine before men' (Matt 5:16). And he says to all: 'You are the light of the world' (Matt 5:14). The apostles are not a light perceptible to the world, that is, visible to the many of men, but of the true world. Jesus did not find sin for the one reconciled to God in Christ. This, therefore, is the face of the inner man being enlightened by wisdom. And wisdom, light, word, truth, and the other notions called concerning Christ are the same.

And the shameless one will be hated before his face. 'Guard the mouth of a king and do not be hasty regarding the word of God's oath' (Ps 101:7). The shameless one, the one not having boldness from the light and wisdom that is absent, will be hated as a reproof. This exists especially for the sophists who wish to philosophize the truth. For from much shamelessness they argue against the truth. Thus they interpret things as if they do not possess nature. Therefore he is hateful, even if he sometimes escapes through craftiness and is not hated, but indeed he is hateful. And he is hateful who is worthy of being hated, even if no one hates him. For malice, even if it be any other kind, is hateful; pleasure overcomes many who love. Many are those being seduced; and it is not as if evil is not hateful.

'Guard the mouth of a king' (Ps 101:7). Guard the mouth of the king of the truth; keep his word, live and think according to his word. For the mouth has often been demonstrated to us to signify the word. He stood by the word of God, which is called his mouth of a king, and so he acts, so he thinks, so he lives. And do not be hasty regarding the word of the oath of God. And among those outside, such a thing is hateful. He who is hasty to swear provides a ground for suspicion, unless an oath is imposed upon him by the ruler in the absence of any witness and he is compelled to swear concerning this. Therefore he said: 'Do not be hasty,' meaning: do not take a voluntary course toward swearing; do not handle an unprovable faith. If it is possible for faith to be provided, do not be hasty regarding an oath.

Greek · §34

κατὰ δεύτερον δὲ λόγον ἐρεῖς, ὅτι πάντες ἕνα τρόπον ἔχουσιν. περὶ τῆς οὕτω οὖν γνώμης ἐχόντων λέγεται, ὅτι τῶν "πιστευόντων ψυχὴ μία καὶ καρδία μία", οὐ τῷ ἀριθμῷ, ἀλλὰ τῇ ταυτότη τι. ἡ ταυτότης δὲ αὕτη ἡ πρώτη κατάστασίς ἐστιν. καὶ ἡμεῖς γοῦν ἐνίοτε εἰς ἑαυτοὺς ἀσύμφωνοί ἐσμεν λέγοντες· ἆρα μὴ τοῦτό ἐστιν, μὴ ἐκεῖνο; τοῦτο δὲ μὴ νενοηκότος ἐστίν. διὰ τοῦτο λέγεται· "ὁ ἀκούσας η᾿̣ρέμη σεν." ὅταν μηκέτι εἰς πολλὰ φέρηται, ἀλλὰ γνῷ ἐκεῖνο, ὃ δηλοῖ ὁ ἀπαγ γέλλων, ἠρεμεῖ, οὐκέτι ταράττεται. ἀμέλει γοῦν ὁ φιλόσοφος ἐκεῖνος τὴν ἀνοησίαν ταραχὴν λέγει· "μὴ ταραττέτω γὰρ ἡμᾶς τὰ μέρη τῶν οὐσιῶν." τίς οἶδεν σοφούς; καὶ τίς οἶδεν ἐπίλυσιν ῥήματος; σοφία ἀνθρώπου φωτιεῖ πρόσωπον αὐτοῦ. 233 σπάνιός ἐστιν ὁ ἐπιστάμενος τοὺς σοφούς. ἔστιν γὰρ ἐπιστημονικῶς εἰδέναι, τίς σοφός. ὁ δὲ οὕτω θεωρῶν τὸν σοφόν, τίς ἐστιν, καὶ τὴν σο φίαν οἶδεν. οὐ δύναταί τις εἰδέναι ναυπηγὸν μὴ τὴν τέχνην περινοῶν, καθ' ἣν κατασκευάζει τὰς ναῦς. καὶ ζωγράφον οὐδεὶς δύναται ἐπιστῆσαι, τίς ἐστιν, ἐὰν μὴ τὴν ζωγραφικὴν τέχνην εἰδῇ. καὶ ὥσπερ ἀδύνατόν ἐστιν εἰ δέναι εἰδέναι λευκὸν σῶμα μὴ εἰδότα, τί ἐστιν λευκὸν χρῶμα, καὶ ἀδύνα τόν ἐστιν εἰδέναι τινὰ ἐπι̣στήμην οὐκ ἐπιστάμενον, τί ἐστιν ἐπιστήμη, οὕτως 34 οὐχ οἷόν τέ ἐστιν εἰδέναι σοφὸν μὴ ἐγνωκότα τὴν σοφίαν, καθ' ἣν οὗτος πεποίωται καὶ ἀφ' ἧς παρονομάζεται. ἀμέλει γοῦν, ἄλλοι ἄλλους γιγνώσκουσιν καὶ ἕτεροι ἑτέρους οὐκ ἐπίστανται. τὰς ἐπιλύσεις οὖν τῶν ῥημάτων τῶν σοφῶν τὰς γνωμονικὰς τίς οἶδεν; σπα´̣νιός ἐστιν καὶ ὁ ταῦτα ἐπιστάμενος ὁ δυνάμενος νοήμων εἶναι καὶ δια`̣ το`̣ νοήμων εἶναι ἐπιστάμενος παραβολὴν καὶ σκοτεινὸν λόγον, ῥῆσιν σοφῶν καὶ αἰνίγματα. τὰς ἐπιλύσεις τῶν αἰνιγματωδῶν ῥημάτων οὐχ ὁ τυχὼν οἶδεν, ἀλλ' ὁ κατὰ τὴν σοφίαν, καθ' ἣν προφέρεται τὰ ῥήματα, σοφὸς ὠ´̣ν. σ̣οφία ἀνθρώπου φωτιεῖ πρόσωπον αὐτοῦ. τοῦτο λέγει, ὅτι ἡ τοῦ ἀνθρώπου σοφία τ̣ο`̣ π̣ρόσ̣ωπον αὐτοῦ φωτεινὸν δείκνυσιν, οὐ τὸ πρόσωπον τοῦ σώματος, οὐ τὸ μέλος τῆς σαρκός, ἀλλὰ τὸ πρόσωπον τοῦ ἔσω ἀνθρώπου, περὶ οὗ λέγουσιν οἱ σοφοί· "ἐσημειώθη ἐφ' ἡμᾶς τὸ φῶς τοῦ προσώπου σου, κύριε." εἰ δὲ τὸ φῶς τὸ σοφίζον καὶ σοφοὺς ποι οῦν καὶ πεφωτισμένους κατασκευάζον τοῦ προσώπου σου φῶς ἐστιν–ὁ λόγος σου γάρ ἐστιν ἡ εἰκών σου, ὁ χαρακτήρ, –φωτίζεται ὁ μετέχων τούτου τοῦ φω τὸς καὶ γίνεται πεφωτισμένος. οὕτω γοῦν τοῖς πλησιάσασιν αὑτῷ Ἰησοῦς λέγει· "λαμψάτω τὸ φῶς ὑμῶν ἔνπροσθεν τῶν ἀνθρώπων." καὶ λέγει πᾶσιν· "ὑμεῖς ἐστὲ τὸ φῶς τοῦ κόσμου." οὐκ αἰσθητὸν δὲ φῶς εἰσιν οἱ ἀπόστολοι τοῦ κόσμου, τουτέστιν τοῖς πολλο̣ῖς τῶν ἀνθρώπων φαινόμενον, ἀλλὰ τοῦ ἀληθινοῦ κόσμου. οὐ τὴν ἁμαρτία̣ν ε̣ὗρεν Ἰησοῦς τοῦ καταλλαγέντος ἐν Χριστῷ τῷ θεῷ. τοῦτο οὖν τὸ πρόσωπον τοῦ ἔσω ἀνθρώπου φωτίζεται ὑπὸ τῆς σοφίας. ταὐτὸν δέ ἐστιν σοφία καὶ φῶς καὶ λόγος κ̣αὶ ἀλήθεια καὶ αἱ ἄλλαι ἐπίνοιαι αἱ περὶ Χριστοῦ λεγόμεναι. 234 καὶ ἀναιδὴς πρὸ πρ̣οσώπου αὐτοῦ μισηθήσεται. στόμα βασιλέως φύλαξον καὶ περὶ λόγου ὅρκου θεοῦ μὴ σπου δάσῃς. ὁ ἀναιδὴς ὁ μὴ ἔχων παρρησίαν ἐκ φωτὸς καὶ σοφίας ἀπούσης ἐπίτιμον μισηθήσεται. ὑπάρχει δὲ τοῦτο μάλιστα τοῖς σοφισταῖς τοῖς τὴν ἀλήθειαν σοφίζεσθαι θέλουσιν. ἀπὸ πολλῆς γὰρ ἀναίδειας ἀντιλέγουσιν τῇ ἀληθείᾳ. οὕτω ἑρμηνεύουσιν τὰ πράγματα, ὡς οὐκ ἔχουσιν φύσεως. μισητὸς οὖν ἐστιν, κἄν ποτε λανθάνῃ διὰ πανουργίαν καὶ μὴ μισῆται, ἀλλ' οὖν γε μισητός ἐστιν. μισητὸς δέ ἐστιν ὁ ἄξιος τοῦ μισεῖσθαι, κἂν μηδεὶς αὐτὸν μισῇ. ἡ κακία γοῦν, εἰ καί τις ἄλλη, μισητή ἐστιν· ἡ ἡδονὴ πολλοὺς ε᾿̣π̣έχει τοὺς ἀγαπῶντας. πολλοί εἰσιν οἱ θελγόμενοι· καὶ οὐ δήπου οὐκ ἔστιν μισητὸν τὸ κακόν. στόμα βασιλέως φύλαξον. τὸ στόμα τοῦ βασιλέως τοῦ ἀληθινοῦ φύλαξον, τὸν λόγον αὐτοῦ τήρει, κατὰ τὸν λόγον αὐτοῦ πολιτεύου καὶ φρόνει. τὸ γὰρ στόμα πολλάκις ἡμῖν ἀποδέδεικται, ὅτι τὸν λόγον σημαίνει. ἐπίστανε τῷ λόγῳ τοῦ θεοῦ, ὃ κα λεῖται αὐτοῦ στόμα βασιλέως, καὶ οὕτω πρᾶττε, οὕτω φρόνει, οὕτω πολιτεύ ου. καὶ περὶ λόγου ὅρκου θεοῦ μὴ σπουδάσῃς. καὶ παρὰ τοῖς ἔξω νόμοις μ̣ι̣σ̣η̣τ̣ο´̣ν̣ ἐστιν τὸ τοιοῦτον. ὑπόνοιαν ἐφιόρ κου παρέχει ὁ σπουδάζων ἐπὶ τὸ ὀμόσ̣αι, εἰ μὴ παρὰ τοῦ ἄρχοντος αὐτῷ ὅρκος ἐπιτεθῇ μὴ οὔσης μαρτυρίας τινὸς κ̣αὶ ἀναγκασθῇ περὶ τούτου ὀμόσαι. διὰ τοῦτο οὖν εἶπεν· "μὴ σπουδάσῃς", μὴ π̣ρ̣ο̣α̣ι´̣ρ̣ετος ὅρμα ἐπὶ τὸ ὀμνύναι· μὴ τὴν ἀναπόδεικτον πίστιν μεταχειρ̣ι´̣σ̣ῃ̣ς̣. ἐὰν δύνηται πίστις παρασχεθῆ ναι, μὴ σπουδάσῃς περὶ ὅρκον. ὁ

The Knowledge of Good and Evil in the Commandment§35

35One who swears to his neighbor and does not break it, thus speaking truthfully so as not to violate the oath, is not to be hated. 'You shall go out from his presence; do not stand in evil speech' 1 Tim 4:16; for he will not do whatever he wishes, as a king exercising authority? It is possible to speak excessively regarding the shameless man, saying, 'You shall go out from his presence.' Get away from the shameless man.

These things can also be applied to the devil himself and to all evil power. For things said about men as being evil or wicked could also be said about the demons and the devil. For what is said about men as being breathing animals is not applied even to the devil or to a demon.

It is also possible to say regarding the king, before whom one must behave correctly, 'You shall go out from his presence,' meaning as one being sent away from him, as we say, 'this one came from the king.' 'Do not stand in evil speech.' This means: even if it should ever happen through ignorance to say something evil, such as a harmful lie, do not stand in it, do not remain in it. Regarding the divine utterances and words, Paul writes, 'be mindful of them' 1 Tim 4:16. Remain in the words of God, which are unsearchable and healthy.

For will he not do whatever he wishes? Will the shameless man not do what he wills? Therefore, flee from his presence. And even if it is regarding God as a king, do not suppose that because he wishes to do something, he will escape from Him if you flee, by fleeing from His knowledge. As a king exercising authority: a king possessing authority is prevented by no one, no one stands against him, but he does whatever he wishes. Therefore, take both sides.

Either regarding the true king, God—for he does what he wishes, and no one resists him; or if it is said regarding the shameless man, it again creates fear in us to flee from him. This has been said: truly the wise man is king. The Stoics indeed say that only the wise man is king, and only the priest. For if the king is the one who rules legally, but only the wise man knows this, then only this one is king. Immediately, regarding Abraham, who was an ordinary man by chance, it was said to the discerning ones, 'You are a king before God among us' Gen 14:18. Even if you are others to others, you are a king before God. For a king is a king...

God is among those who are. If the word is about a shameless person, he himself is like a king exercising authority over those brought under his embassy. 'Let not sin reign in your mortal body' (Rom 6:14). The one who reigned, death, from Adam to Moses, exercises authority over those under his power and his beginning. And who will say to him: 'What will you do?' The one guarding the commandment will not know an evil word. And regarding God, it is true to say that no one says to him: 'What will you do?' And regarding the shameless and impudent king. Perhaps this shameless one may be able to bear the face of the Antichrist. For indeed there in the prophecy about him of Elijah, a certain daughter rose up and thus reproved him, saying him shameless.

The one guarding the commandment will not know an evil word. See: the one knowing the good immediately knows also the evil. But to know in this way does not mean to use, but only to know. For if a commandment is given so that 'we may turn away from evil and do good,' it is necessary also to know the evil, so that we may turn away from it and choose the good. Concerning such things the apostle writes, saying: 'Test all things, hold fast to the good; abstain from every form of evil' (1 Thess 5:21). You see, how the one testing all things knows the good, and that it is to be chosen and kept, and the evil, that it is to be fled from; it is proper to be estranged from it.

If, then, the one knowing the good saw the evil and again saw it, how does he say here that the one guarding the commandment does not know an evil word? Even though the commandment is a good word. But the one knowing the good word knows also the evil word; yet he says that the one guarding the commandment does not know an evil word, that is, he does not say that he does not know, but that he does not use it, not to know it in the way: 'even Jesus did not know the sin' (John 21:22). Thus the guardian of the commandment does not know an evil word. Let the 'not knowing a word' be either an offense or not hearing the word in the way it ought to be heard. The one hearing the word as it ought, has experience of it. But the one guarding the commandment, since he has no experience of the opposite of the commandment, will not know the evil word. And the word is often said instead of the thing. Mary, having heard the word of the angel...

Greek · §35

ὀμν̣υ´̣ων τῷ πλησίον αὑτοῦ καὶ οὐκ ἀθετῶν, ὁ οὕτως ἀληθεύων, ἵνα μὴ ἀθετήσῃ̣, ο̣ὐκ ἔστιν μισητός. ἀπὸ προσώπου αὐτοῦ πορεύσῃ, μὴ στῇς ἐν λόγῳ πονηρῷ· ὅτι οὐκ, ὃ ἐὰν ἐθελήσῃ, ποιη´̣σει̣ καθὼς βασιλεὺς ἐξουσιάζων; δύναται κατὰ ὑπερβατὸν περὶ τοῦ ἀνα̣ι̣δο̣ῦς̣ λε´̣γεσθαι, ὅτι "ἀπὸ προσ ώπου αὐτοῦ πορεύσῃ." ἔξω γενοῦ τοῦ ἀναιδου῀̣ς. ἀν̣α̣φ̣έρεσθαι δὲ δύναται ταῦτα καὶ εἰς τὸν διάβολον αὐτὸν καὶ πᾶσαν πονηρ̣ὰν δ̣ύναμιν. τὰ γὰρ περὶ ἀνθρώπων λεγόμενα ὡς κακῶν, ὡς πονηρῶν, ῥη̣θείη ἂν καὶ περὶ τῶν δαιμόνων καὶ τοῦ διαβόλου. ἃ γὰρ περὶ ἀνθρώπων λέγεται ὡς θν̣η̣τ̣ῶν ζῴων, οὐκ ἀναφέρεται οὐδὲ εἰς διάβολον οὐδὲ εἰς δαίμονα. 235 δυνατὸν δὲ καὶ περὶ τοῦ βασιλέως, οὗ ἀπὸ προσώπου δεῖ ὀρθῶς πολι τεύεσθαι, εἰρῆσθαι· "ἀπὸ προσώπου αὐτοῦ πορεύσῃ" ὡς παρ' αὐτοῦ πεμ πόμενος, καθὸ σημαινόμενον λέγομεν ὅτι· ὅσδε ἀπὸ βασιλέως ἦλθεν. 35 μὴ στῇς ἐν λόγῳ πονηρῷ. τοῦτο λέγει· κἄν ποτε συμβῇ κατὰ ἄγνοιαν πονηρόν τι εἰπεῖν οἷον ψεῦδος βλαπτικόν, μὴ στῇς ἐν αὐτῷ, μὴ ἔνμενε αὐτῷ. περὶ δὲ τῶν θείων ῥημάτων καὶ λόγων γράφει Παῦλος ὅτι· "ἐπίμενε αὐτοῖς". τοῖς τοῦ θεοῦ λόγοις, τοῖς ἀκαταγνώστοις, τοῖς ὑγιαίνουσιν ἔνμενε. ὅτι οὐκ, ὃ ἐὰν ἐθελήσῃ, ποιήσει; ὁ ἀναιδὴς τῷ προσώπῳ οὐκ, ὃ βούλεται, ποιήσει; διὸ φεῦγε ἀπὸ προσ ώπου αὐτοῦ. ἐὰν δὲ καὶ περὶ θεοῦ ᾖν ὡς̣ βασιλέως, ὃ βούλεται ποι ῆσαι, μὴ νόμιζε, ὅτι ἁμαρτήσων διαφεύξῃ αὐτόν, ἐφιο̣ρκῶν διαδιδράσκεις αὐτοῦ τὴν γνῶσιν. καθὼς βασιλεὺς ἐξουσιάζων. ὁ ἐξουσίαν ἔχων βασιλεὺς πρὸς οὐδενὸς κωλύεται, οὐδεὶς ἀντοφθαλ μεῖ αὐτῷ, ἀλλ' ὃ βούλεται, πᾶν ποιεῖ. κατ' ἀμφότερα οὖν λάβε αὐτά. ἤτοι περὶ τοῦ ἀληθινοῦ βασιλέως, τοῦ θεοῦ. ὃ βούλεται γάρ, ποιεῖ· οὐδεὶς ἀνθίσταται αὐτῷ. κἂν περὶ τοῦ ἀναι δοῦς λέγῃ, πάλιν φόβον ἐνποιεῖ ἡμῖν τοῦ φεύγειν αὐτόν. εἴρηκεν τοῦτο· ἀληθῶς δὲ βασιλεὺς ὁ σοφός ἐστιν. οἱ Στωϊκοὶ γοῦν λέγουσιν μόνον τὸν σοφὸν βασιλέα εἶναι, μο´̣ν̣ο̣ν̣ ἱερέα. εἰ γὰρ βασιλεύς ἐστιν ὁ νομίμως ἄρχων, μόνος δὲ ὁ σοφὸς τοῦτο ε᾿̣πίσταται, μόνος οὗτος βασιλεύς ἐστιν. αὐτίκα γοῦν πρὸς τὸν Ἀβραὰμ ἰδιώτην ὄντα τὴν τύχην εἴρηται πρὸς τῶν διορατικῶν "βασιλεὺς παρὰ θεοῦ σὺ εἶ ἐν ἡμῖν." εἰ καὶ παρὰ ἄλλων ἄλλοι, ἀλλὰ παρὰ θεοῦ σὺ εἶ. "βασιλεὺς γὰρ βασιλευόντων" ἐστὶν ὁ θεός. ἐὰν δὲ καὶ περὶ τοῦ ἀναιδοῦς προσώπου ᾖν ὁ λόγος, καὶ αὐτὸς ὥσπερ βασιλεὺς ἐξουσιάζει τω῀̣ν ὑποβαλλόντων ὑπὸ τὴν πρεσβείαν ἑαυτοῦ. "μὴ οὖν βασιλευέτω ὑμῶν ἡ ἁμαρ̣τ̣ία ἐν τῷ θνητῷ ὑμῶν σώματι." "ὁ βασιλεύσας θάνατος ἀπὸ Ἀδὰμ μεχρὶ Μωϋσέως" ἐξουσιάζει τῶν ὑπὸ τὴν ἐξουσίαν αὐ τοῦ καὶ τὴν ἀρχήν. καὶ τίς ἐρεῖ αὐτῷ· τί ποιήσεις; ὁ υφυλάσσων ἐντολὴν οὐ γνώσεται ῥῆμα πονηρόν. καὶ περὶ θεοῦ ἀληθές ἐστιν εἰπεῖν, ὅτι οὐδεὶς αὐτῷ λέγει· "τί ποιή σεις;" καὶ περὶ τοῦ ἀναιδοῦς καὶ θρασέως βασιλέως. καὶ τάχα πρόσωπον δύναται οὗτος ὁ ἀναιδὴς φέρειν τοῦ Ἀντιχρίστου. καὶ γὰρ ἐκεῖ ἐν τῇ περὶ αὐτοῦ προφητείᾳ τοῦ Ἠλίου κόρη τις̣ ἀναστᾶσα οὕτως αὐτὸν ἤλεγξεν λέγουσα αὐτὸν ἀναιδῆ. 236 ὁ φυλάσσων ἐντολὴν οὐ γνώσετ̣αι ῥῆμα πονηρόν. ἰδέ· ὁ ἐπιστάμενος τὸ ἀγαθὸν εὐθέως οἶδεν καὶ τὸ κακόν. τὸ ἐπίστα σθαι δὲ ὧδε οὐ τὸ χρᾶσθαι σημαίνει, ἀλλὰ τὸ εἰδέναι μόνον. εἰ γὰρ ἐντολὴ δίδοται, ἵνα "ἐκκλίνωμεν ἀπὸ τοῦ κακοῦ καὶ ποιῶμεν τἀγαθόν," δεῖ καὶ τὸ κακὸν εἰδέναι, ἵν' ἐκκλίνωμεν ἀπ' αὐτοῦ καὶ αἱρησώμεθα τὸ ἀγαθόν. περὶ τῶν τοιούτων γράφει ὁ ἀπόστολος λέγων· "πάντα δοκιμάζετε, τὸ καλὸν κατέχετε· ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχεσθε." ὁρᾷς, ὡς ὁ πάντα δοκιμάζων οἶδεν τὸ καλόν, καὶ ὅτι αἱρετόν ἐστιν καὶ φυλακτέον, καὶ τὸ πονηρόν, ὅτι φευκτέον ἐστίν· τοῦ ἀλλοτριοῦσθαι προσήκει. εἰ οὖν ὁ εἰδὼς τὸ ἀγα θὸν οἶδεν καὶ τὸ κακὸν καὶ ἔνπαλιν, πῶς ἐνταῦθα λέγει τὸν φυλάττοντα ἐντολὴν μὴ γιγνώσκειν ῥῆμα πονηρόν; καίτοι ἡ ἐντο̣λὴ ἀγαθόν ἐστιν ῥῆμα. ὁ δὲ τὸ ἀγαθὸν ῥῆμα εἰδὼς οἶδεν καὶ τὸ πονηρὸν ῥῆμα· λέγει δὲ τὸν φυλάττοντα ἐντολὴν μὴ γιγνώσκειν ῥῆμα πονηρόν, τουτέστιν οὐ λέγειν οὐκ ἐπίστασθαι, ἀλλὰ μὴ χρᾶσθαι, μὴ οὕτω γιγνώσκειν αὐτό, ὡς· "οὐδὲ Ἰησοῦς ἔγνω τὴν ἁμαρτίαν." οὕτως ὁ τῆς ἐντολῆς φύλαξ οὐ γιγνώσκει πονηρὸν ῥῆμα. ἔστω δὲ τὸ μὴ γιγνώσκειν ῥῆμα ἢ παρακοὴ ἢ τὸ μ̣ὴ οὕτως ἀκοῦσαι τοῦ ῥήματος, ὡς δεῖ αὐτοῦ ἀκούειν. ὁ ὡς δεῖ ἀκούων ῥήματος ἔγνω αὐτό, ἔχει αὐτοῦ πεῖραν. ὁ δὲ τ̣ὴν ἐντολὴν φυλάττων, ἐπεὶ οὐκ ἔχει τῆς ἐναντι ότητος τῆς ἐντολῆς πεῖραν, οὐ γνώσεται τὸ ῥῆμα τὸ πον̣ηρόν. λέγεται δὲ πολλάκις τὸ ῥῆμα ἀντὶ αὐτοῦ τοῦ πράγματος. ἡ γοῦν Μαριὰμ ῥήμ̣ατ̣ος ἀκούσασα τοῦ ἀγγέλου

The Knowledge of Self and the Order of the Soul§36

36He says: 'Behold the handmaid of the Lord; let it be to me according to your word' (Luke 1:38). Thus it shall be to me, as your word flows through me. And I will not say something paradoxical. For 'in the soul' there is also a word: 'the thought which is without being either true or false, when it is already necessary to exist as such,' or to be true or to be false. A thought is called a word because it falls under the definition of knowledge; 'for a word is that which signifies time,' and it is a word in which there is to be a speaking of truth or a speaking of a lie. Since therefore such things are thoughts, we shall call them words.

This is why the divine apostle, knowing this, says 'he has heard unspoken words' (Romans 15:9). And it seems to be a contradiction, unless we take the spoken and the unspoken to mean something different from one another. They are unspoken insofar as they are spoken only in the mind, and God imparts them to the intellect. And they possess truth or falsehood, so that according to this also they are words. They are unspoken because they are not brought forth through syllables, not being able to be written or inscribed. But that which is not brought forth through syllables is unspoken. If, however, each of the things I say is spoken—for I bring it forth through articulated voice—yet the thought, which the voice does not submit, is an unspoken word. For it possesses either the truth or the lie. They are unspoken in that they do not have the quality of being brought forth through syllables and articulated words, but they are words in that they possess truth or falsehood.

And the heart of the wise knows the time of judgment; for in every matter there is a time and a judgment, for much knowledge of the wise is upon it. This is what he says: the mind and the heart of the wise know 'the time of judgment,' not only that which is spoken of in the Scripture. The divine words say 'the time of judgment' regarding that time, by which all stand before the judgment of God. And he calls this time 'the day of judgment.' Here, therefore, the wise man knows all time and the judgment of every matter. Having judged the things, he imposes his judgment, and having judged the words, he brings them forth. For he knows when it is necessary to give an answer and when not, and when to oppose a word and when to let it go for the sake of the listeners. He knows the judgment of this time, so that you might not take a spoken time, such as a day or a night, but a time, to say, such as this.

Having such a state. 'Therefore the heart of the wise man knows the time of judgment,' he knows the judgment, by which it is necessary to use the times. For in every thing there is a time and a judgment. Every thing has a time and a judgment, it is manifest. Therefore, the one able to manage things in this way, as he says timely concerning them and having judged, this one is wise and performs the work of a wise man. For the knowledge of man concerning himself is much.

And human knowledge we receive in two ways, that which he knows and that which is known to him. For example, those who are knowing of themselves possess that same word, of the one knowing and of the one being known. If they are knowing of themselves and not others are knowing of them, they themselves are the knowers and the being known. 'Therefore great is the knowledge of man concerning himself,' and that which he himself knows and that which he himself is known by.

Indeed, countless things have been moved by men toward that opinion which says, 'Know thyself.' It is one, the voice is brief, but the thought is much. He who has known himself has known that he is a created being, and he has known that he has come into being for the acquisition of virtue. He has known that the soul rules in himself and the body is ruled, and again in the soul that the rational part rules, while the desiring and the spirited parts are ruled. If these things happen in reverse, it is bad. That soul, if it is ruled by the body and rules the body, is destruction to that man; and if the rational part is ruled by the spirit or by desire, this rule is lawless.

Therefore it is necessary for the wise man to know himself and to have mastery, that 'the knowledge concerning him is much,' and that which is concerning him, which he ought to know. For if he knows that 'the knowledge concerning him is much'—since he ought to know himself—having known not a little, he will not consider himself to have been perfected in life. Even if he is with all that is possible to exist here and has received knowledge, he knows that 'he knows in part' (1 Cor 13:9) and he will not stop as some already do, but he still works toward acquiring even more knowledge, even if he knows all visible things. And, as Solomon says, you might receive 'knowledge without error' of all 'things that exist,' lifting his mind upon the invisible, he knows that he possesses knowledge in many respects. For he has comprehension of the sensible things alone.

Greek · §36

λέγει· "ἰδοὺ ἡ δούλη κυρίου· γένοιτό μοι κατὰ τὸ ῥῆμά σου." οὕτω ὑπάρξεταί μοι, ὡς τὸ ῥῆμα τὸ σὸν διαγο ρεύει. καὶ οὐ παράδοξον ἐρῶ. καὶ γὰρ "ἐν τῇ ψυχῇ" ἔστιν ῥη῀̣μα· "τὸ ἄνευ τοῦ ἀληθεύειν ἢ ψεύδεσθαι νόημα, ὁτὲ δὲ ἤδη ᾧ ἀνάγκη υ῾̣πάρχειν θάτε ρον," ἢ τὸ ἀληθεύειν ἢ ψεύδεσθαι. ἰδὲ νόημα ῥῆμα καλεῖται, ἐπεὶ ὑποπίπ τει τῷ ὁρισμῷ αὐτοῦ γνώσεως· "ῥῆμα γάρ ἐστιν τὸ προσσημαῖνον χρόνον", καὶ ῥῆμά ἐστιν, ἐν ᾧ ἔστιν ἀληθεῦσαι ἢ 36 ψεύσασθαι. ἐπεὶ οὖν καὶ νοήματά εἰσιν τοιαῦτα, ῥήματα αὐτὰ ἐροῦμεν. 237 τοῦτο οὖν ὁ θεῖος ἀπόστολος ἐπιστάμενος λέγει "ἀκηκοέναι ἄρρητα ῥήματα." καὶ δοκεῖ ἀντίφασις εἶναι, εἰ μὴ κατὰ ἄλλο καὶ ἄλλο σημαινό μενον λάβωμεν τὸ ῥητὸν καὶ ἄρρητον. ἄρρητά ἐστιν, παρ' ὅσον ἐν νῷ μόνῳ ὁμι λοῦνται καὶ θεὸς ἐνίησιν αὐτὰ τῇ διανοίᾳ. καὶ ἔχουσιν τὸ ἀληθὲς καὶ τὸ ψεύδεσθαι, ὥστε καὶ κατὰ τοῦτό εἰσι̣ν καὶ ῥήματα. ἄρρητά εἰσιν οὐ λεγό μενα διὰ συλλαβῶν, οὐχ οἷά τε ὄντα γραφῆναι καὶ χαραχθῆναι. τῷ δὲ μὴ προφέρεσθαι διὰ συλλαβῶν ἄρρητά ἐστιν. εἰ δὲ ἕκαστον, ὧν λέγω, ῥητόν ἐστιν–προφέρομαι γὰρ αὐτὸ διὰ ἐνάρθρου φωνῆς–, τὸ μέντοι νόημα, ὃ οὐχ ὑποβάλλει ἡ φωνή, ἄρρητον ῥῆμά ἐστιν. ἔχει γὰρ ἢ τὸ ἀληθὲς ἢ τὸ ψεῦδος. ἄρρητά εἰσιν παρὰ τὸ μὴ ἔχειν διὰ συλλαβῶν καὶ λέξεων ἐνάρθρων προφέρεσ̣θαι, τῷ δὲ ἔχειν τὸ ἀληθὲς ἢ ψεῦδος ῥήματά εἰσιν. καὶ καιρὸν κρίσεως γιγνώσκειν καρδία σοφοῦ· ὅτι παντὶ πράγματι ἔστιν καιρὸς καὶ κρίσις, ὅτι γνῶσις τοῦ σο φοῦ πολλὴ ἐπ' αὐτόν. τοῦτο λέγει· ὁ νοῦς καὶ ἡ καρδία τοῦ σοφοῦ οἶδεν "τὸν τῆς κρίσεως καιρόν", οὐ μόνον τὸν κατωμιλημένον ἐν τῇ γραφῇ. "καιρὸν κρίσεως" λέγουσιν οἱ θεῖοι λόγοι τὸν καιρὸν ἐκεῖνον, καθ' ὃν πάντες τῷ κριτη ρίῳ τοῦ θεοῦ παρίστανται. καὶ τοῦτον τὸν καιρὸν καλεῖ "ἡμέραν κρίσεως." ἐνταῦθα δὲ ὁ σοφὸς πάντα καιρὸν καὶ κρίσιν παντὸς πράγματος οἶδεν. κε κριμένως τοῖς πράγμασιν ἐπιβάλλει, τοὺς λόγους κεκριμένως πρ̣οφέρει. οἶδεν γάρ, πότε δεῖ δοῦναι ἀπόκρισιν καὶ πότε οὔ, καὶ πότε ἀντισχεῖν τ̣ο`̣ν λόγον καὶ πότε ἐξαφεῖναι αὐτὸν̣ κατὰ τῶν ἀκροατῶν. τὴν κρίσιν οὖν τούτου τοῦ καιροῦ ἐπίσταται, ἵνα καιρὸν μὴ χρόνον λάβῃς τινὰ ῥητόν, οἷον ἡμερινὸν ἢ νυκτερινόν, ἀλλὰ καιρὸν τῷ εἰπεῖν τοιάδε τινὰ τῷ τοιάν δε ἕξιν ἔχοντι. "ἡ καρδία οὖν τοῦ σοφοῦ οἶδεν τὸν καιρὸν τῆς κρίσεως", οἶδεν τὴν κρίσιν, καθ' ἣν̣ δ̣εῖ τ̣ο̣ῖς καιροῖς χρήσασθαι. ὅτι παντὶ πράγματι ἔστιν καιρὸς καὶ κρίσις. πᾶν πρᾶγμα ἔχει καιρὸν καὶ κρίσιν δηλονότι. ὁ δυνάμενος οὖν τὰ πράγματα οὕτω με̣ταχειρίζεσθαι, ὡς καιρίως λέγειν περὶ αὐτῶν καὶ κεκρι μένως, οὗτος σοφός ἐστιν καὶ σοφοῦ ἔργον ποιεῖ. ὅτι γνῶσις τοῦ ἀνθρώπου πολλὴ ἐπ' αὐτόν. 238 γνῶσιν δὲ ἀνθρώπου δίττως λαμβάνομεν, ἢ ἣν γιγνώσκει ἢ ἣν γιγνώσκε ται. οἷον οἱ ἑαυτῶν ἐπιγνώμονες σοφοὶ αὐτὸν τὸν λόγον ἔχουσιν, τοῦ τε γιγνώσκοντος καὶ τοῦ γιγνωσκομένου. εἰ ἑαυτῶν ἐπιγνώμονές εἰσιν καὶ οὐκ ἄλλοι αὐτοὺς ἐπιγιγνώσκουσιν, αὐτοί εἰσιν οἱ γιγνώσκοντες καὶ οἱ γιγ νωσκόμενοι. "πολλὴ οὖν ἐστιν τοῦ ἀνθρώπου ἡ γνῶσις ἡ ἐπ' αὐτόν", καὶ ἣν αὐτὸς γιγνώσκει καὶ ἣν αὐτὸς γιγνώσκεται. ἀμέλει γοῦν μύρια ὅσα κεκινήκασιν ἄνθρωποι εἰς τὴν γνώμην ἐκείνην τὴν λέγουσαν "σεαυτὸν γνῶθι". μία ἐστίν, βραχεῖά ἐστιν ἡ φωνή, πολλὴ δέ ἐστιν ἡ διάνοια. ὁ γνοὺς ε῾̣αυτὸν οἶδεν, ὅτι γενητός ἐστιν, καὶ οἶδεν, ὅτι πέφυκεν πρὸς ἀνάλημψιν ἀρετῆς. οἶδεν, ὅτι ἄρχει ἐν αὑτῷ ἡ ψυχὴ καὶ ἄρχεται τὸ σῶμα, καὶ πάλιν ἐν τῇ ψυχῇ ὅτι ἄρχει μὲν τὸ λογιςτικόν, ἄρ χεται δὲ τὸ ἐπιθυμητικὸν καὶ θυμικόν. ἐὰν ἔνπαλιν ταῦτα γίνεται, κάκι στόν ἐστιν. ἡ ψυχὴ ἐκείνη ἐὰν ἄρχηται ὑπὸ τοῦ σώματος καὶ ἄρχῃ τὸ σῶμα, ὄλεθρος τῷ ἀνθρώπῳ ἐκείνῳ· καὶ ἐὰν τὸ λογιστικὸν ἄρχηται ὑπὸ θυμοῦ ἢ ὑπὸ ἐπιθυμίας, ἡ ἀρχὴ αὕτη παράνομός ἐστιν. δεῖ οὖν τὸν σοφὸν εἰδέναι ἑαυτὸν καὶ ἐπίστασθαι, ὅτι "ἡ ἐπ' αὐτῷ γνῶσις πολλή ἐστιν", καὶ ἡ ἐπ' αὐτῷ, ἣν γιγνώσκειν ὀφείλει. ἐὰν γὰρ γνῷ, ὅτι "πολλή ἐστιν ἡ ἐπ' αὐτὸν γνῶσις"– ε᾿̣π̣ε̣ι`̣ δε̣ι῀̣ α̣υ῾̣τ̣ο`̣ν̣ γιγνώσκειν–, οὐκ ὀλίγα γνοὺς πεπαύσεται νομί ζων τετελειῶσθαι. κἂν πᾶσαν ο̣ὐ῀̣ν τὴν ἐνδεχομένην ἐνταῦθα ὑπαρχθῆναι σύν εσιν καὶ γνῶσιν λάβῃ, οἶδεν ὅτι "ἐκ μέρους γιγνώσκει" καὶ οὐ παύσε τα̣ι̣ ὥς τινες ἤδη, ἀλλ' ἔτι ἐνεργεῖ πρὸς τὸ ἀναλαβεῖν καὶ ἄλλην γνῶσιν, κἂν γνῷ πάντα τὰ ὁρατά. καὶ, ὡς Σολομὼν λέγει, πάντων "τῶν ὄντων" λάβῃς "γνῶσιν ἀψευδῆ", ἀναφέρων τὸν νοῦν ἑαυτοῦ ἐπὶ τὰ ἀόρατα οἶδεν, ὅτι ἐν πολλοῖς ἔχει γνῶσιν. αἰσθητῶν γὰρ μόνων ἔχει ἀντίλημψιν.

The distinction between future existence and imminent tendency§37

37Even if one ascends to the invisible things, since these are nearer and primary, and others lie beyond them and surpass them, he will never cease to know until he reaches the limit of knowing God as He is. The one who stands over himself is known by knowledge, and he is both a knower and a scientist.

I have said this generally: that often the soul, when it is a plant being cultivated, possesses both terms. It cultivates itself, not things outside itself; it does not care for anything else, but is a technician of plants. For if he does not know what is to come, or how it will be, who will tell him? Because of this, 'much is the knowledge concerning man.' No one perceives what is to come; sensation has apprehension of the present things. But the things to come have not yet stood in existence. Therefore, there is no sensory apprehension of the things not yet standing, but a cognitive contemplation; science is that which contemplates what is to come.

Immediately, indeed, so that we may give an example, some claim to know what happens from fate, yet they do not know the things to come. For unless they take again a sequence, that this star has happened according to this zodiac, they know things that are, not things to come. Even if they sometimes speak prophetically about an eclipse of the sun or moon, they take the sequence again, that if this travels and such a state of the stars occurs, this will result. In reality, they take the theory again from the fact that it has often happened thus. For as it will be, who will announce it to him? Some have observed the difference between what is about to be and what is to come. It is said that it is sensorially possible, but they say things as if they were certainties existing and having a sequence in contemplation: 'Behold, I am with you all the days until the end of this age' (Matthew 28:20). He did not say 'I am following' this. For the being is different from the what will be. That which results according to the truth of nature, this...

It will be, but that which is not sensorially present is merely tending to be, yet is capable of existing. Look, I say: has a thunderclap become just now? I do not speak of it as having become, but that which is to be is tending to be; for it is not yet. But that which is to come is entwined with that which has preceded it, if it possesses a cause and a causal reason. I do not say that the thing caused tends to be, but that it will be. For when that of which it is the cause is found to be present, with which its existence is entwined, this will certainly be. Therefore, those things which are to come, no one was able to know, unless God is made manifest, or unless the truth directs the mind to knowledge.

He said thus: 'Behold, I will be with you' (Matthew 28:20), not 'I tend to be.' For I have been sent from you, and from you I exist and will be for all the days of the age. And so that I may speak more clearly, humans use both knowledge and sensation. When the sensible things are not present, there is an apprehension of these things tending to be; nor is it apprehended from elsewhere when the non-present is not sensed, but rather that which has already come into being. But when one has a scientific theory, and imposes it demonstratively upon each problem, he already possesses the knowledge and possesses it as something tending to be. For it does not fail like sensory apprehension.

And indeed, a certain place is attempted that is more sophistical than dialectical, because the sun is above the earth and such a motion of his appears when it is day, when the underlying air is illuminated by him. But when, they say, he is able, we do not know whether he is or is not. And even if we posit that, they say, he is able, we do not know whether he is or is not. For if we posit that he is, we have this by some assumption. But if he does not appear, we do not know whether he exists or does not exist. —I said, then, that the attempt of this is sophistical. Listen: things are accepted according to definitions. Some have defined the sun to be a day-appearing star. And in this way, the 'day-appearing' was taken as the distinction. But distinctions must always exist for the definitions; if, therefore, as a distinction of the...

Greek · §37

κἂν ἐπὶ τὰ ἀόρατά τις δὲ ἀνέλθῃ, ἐπ̣ε̣ι`̣ και`̣ τούτων εἰσὶν ἐγγυτέρω καὶ πρῶτα, ἄλλα 37 δὲ μετ' ἐκεῖνα καὶ πέρα ὑπερβάλλοντα, οὐδέποτε πεπαύσεται τοῦ γιγνώσκειν, ἕως εἰς ἐκεῖνο τ̣ο`̣ πέρας̣ φθάσῃ ὡς γνῶναι τὸν θεὸν καθώς ἐστιν. ὁ ἐπιστάνων ἑαυτῷ γνωστόν ἐστιν καὶ γνῶσις καὶ ἐπιστητόν ἐστιν καὶ ἐπι 239 στήμη. καὶ εἶπον καθόλου ταῦτα, ὅτι πολλάκις ἡ ψυχή, ὅτε φυτόν ἐστιν γεωργούμενον, αὐτὴ ἔχει ἀμφοτέρων τοὺς λόγους. ἑαυτὴν γεωργεῖ, οὐκ ἄλλο τι γεωργεῖ· οὐ τὰ ἔξω ἑαυτῆς γεωργεῖ ὡς ὁ τὰ φυτὰ τὰ αἰσθητὰ γεωργῶν· οὐχ ἑαυτοῦ ἐπιμέλεται, ἀλλὰ φυτῶν ἐστιν τεχνίτης. ὅτι οὐκ ἔστιν γιγνώσκων τί τὸ ἐσόμενον, ὅτι καθὼς ἔσται, τίς ἀναγγελεῖ αὐτῷ; διὰ τοῦτο "πολλή ἐστιν ἡ ἐπὶ τοῦ ἀνθρώπου γνῶσις." οὐδεὶς αἰσθήσει τὸ ἐσόμενον οἶδεν· τῶν παρόντων ἀντίλημψιν ἔχει ἡ αἴσθησις. τὰ δὲ ἐσό-μενα οὔπω ὑφέστηκεν. οὐκ ἔστιν οὖν αἰσθητικὴ ἀντίλημψις τῶν μὴ ὑφεστη-κότων, ἀλλὰ γνωστικὴ θεωρία· ἐπιστήμη ἐστὶν ἡ θεωροῦσα τὸ ἐσόμενον. αὐτίκα γοῦν ἵνα δῶμεν, ὅτι ἐπίστανταί τινες τὰ συμβαίνοντα ἐκ τῆς εἱμαρμένης, τὰ ἐσόμενα οὐκ ἴσασιν. εἰ μὴ γὰρ λάβῃ πάλι̣ν̣ ἀκολουθίαν, ὅτι ὅσδε ὁ ἀστὴρ κατὰ τόδε τὸ ζώδιον γέγονεν, τὰ ὄντα πάλιν γιγνώσκει, οὐ τὰ ἐσόμενα. κἄν ποτε γοῦν προγνωστικῶς περὶ ἐκλείψεως ἡλίου ἢ σελή-νης λέγουσιν, λαμβάνει πάλιν, ὅτι ἐὰν τόδε ὁδεύηται καὶ τοιάδε γένη-ται κατάστα̣σις τῶν ἀστέρων, τόδε ἀποτελεῖται. ἐξ ὄντων πάλιν λαμβάνει τὴν θεωρίαν, ἐκ τοῦ πολλάκις οὕτω γεγονέναι. ὅτι καθὼς ἔσται, τίς ἀναγγελεῖ αὐτῷ; παρετηρήσαντό τινες περὶ διαφορᾶς μέλλοντος καὶ ἐσομένου. μέλλον λέγετ̣α̣ι̣ τ̣ο`̣ α̣ι᾿̣σ̣θη̣τικ̣ῶς̣ δυν̣άμεν̣ο̣ν̣ ὑπάρξα̣ι, ἔσεσθαι δὲ λέγο̣υ̣σ̣ιν τὰ ὥσπερ ἐννοητά τινα ὄντα καὶ ἐν θεωρίᾳ τὴν ἀκολουθίαν ἔχοντα· "ἰδοὺ ἐγὼ μεθ' ὑμῶν πάσας τὰς ἡμέρας ἕως τῆς συντελείας τοῦ αἰῶνος τούτου ." οὐκ̣ εἶπεν ὅτι “ὑστερίζω” τοῦτο. ἄλλο γάρ ἐστιν τὸ ἔστ̣ιν̣ κ̣α̣ὶ τὸ ἔσεται. τὸ κατὰ ἀλήθειαν φύσεως ἀποβαῖνον τοῦτο λέγεται ἔσεσθαι, μέλλει̣ν δὲ τὸ αἰσθητικῶς μὴ παρόν, δ̣υνα´̣μ̣ενον̣ δὲ ὑπαρχθῆναι. ἰδού, λέγω· οὐ πέφυκ̣εν ἄρτι γενέσθαι βροντή; οὐ λέγω περ̣ὶ αὐτῆς ὅτι ἔσε-ται, ἀλλ' ὅτι μέλλει τὸ μέλλον· οὔπω γ̣ὰρ ἔστιν. τὸ δὲ ἐσόμενον σ̣υ̣ν̣-άπτεται τῷ αυ᾿̣τ̣ῷ προλαβόντι, ἐὰν αἴτιον καὶ αἰτίαν ἐ´̣χ̣ῃ. π̣ρ̣ο`̣ς̣ τὸ αἰτιατὸν οὐ λέγω μέλλειν, ἀλλὰ ἔσεσθαι. οὗ γὰρ αἰτίου τυγχάνοντος, ᾧ συνπε´̣πλεκται ἡ ὕπαρξις ἐκείνου, πάντως ἔσετ̣αι τοῦτο. τὰ οὕτως οὖν ἐσό-μενα οὐκέτι τις ἦν ἐπιστάμενος, εἰ μὴ θεὸς φανερῶτ̣αι, εἰ μὴ ἡ ἀλή-θεια ἐπιστήσῃ τὸν νοῦν εἰς γ̣νῶσι̣ν. εἶπεν̣ οὕτω· "ἰδοὺ ἐγὼ ἔσομαι μεθ' ὑμῶν", οὐ "μέλλω ἔσεσθαι". καὶ γὰρ ἀπεντεῦθέν̣ ε̣ἰμι π̣α̣ρ̣' υ῾̣μῖν, ἀπεντεῦθεν μεθ' ὑμῶν ὑπάρχω καὶ ἔσομαι ἐπὶ πασῶν τῶν ἡμερῶν τοῦ 240 αἰῶνος. καὶ ἵνα σαφέστερον εἴπω, χρῶνται οἱ ἄνθρωποι καὶ γνώσει καὶ αἰσθή-σει. ὅταν μὴ παρῇ τὰ αἰσθητά, μέλλει τούτων ἔσεσθαι ἀντίλημψις· οὐδὲ ἀπεντεῦθεν ἀντιλαμβάνεται, ὅταν τὸ μὴ παρὸν οὐκ αἰσθάνεται ἀλλὰ τὸ ἤδη ὑφεστηκός. ὅταν δὲ ἐπιστημονικὴν ἔχῃ θεωρίαν, καὶ ἑκάστῳ προβλήματι ἀπο-δεικτικῷ ἐπιβάλλει· ἤδη ἔχων τὴν γνῶσιν καὶ ἔχει αὐτὴν ἐσομένην. οὐ γὰρ ἀφίπταται ὡς ἡ αἰσθητικὴ ἀντίλημψις. καὶ τόπος γοῦν τις ἐπιχειρεῖται τοιοῦτος σοφιςτικὸς μᾶλλον ἢ διαλεκτικός, ὅτι ὑπὲρ γῆν ἐστιν ὁ ἥλιος καὶ φαίνεται τότε ἡ τοιαύτη αὐτοῦ κίνη-σις, ὅταν ἡμέρᾳ ᾖν, ὅταν ὁ ὑποκείμενος ἀὴρ ὑπ' αὐτοῦ φωτίζηται. ὅταν δέ, φησίν, δύνῃ, οὐκ ἴσμεν, εἰ ἔστιν ἢ οὐκ ἔστιν. κἂν γὰρ τιθώμεθα, δέ, φησίν, δύνῃ, οὐκ ἴσμεν, εἰ ἔστιν ἢ οὐκ ἔστιν. κἂν γὰρ τιθώμεθα, ὅτι ἔστιν, ὑπολήμψει τινὶ τοῦτο ἔχομεν. εἰ δὲ οὐ φαίνεται, οὐκ ἴσμεν, εἰ ὑπάρχει ἢ οὐχ ὑπάρχει. –εἶπον δέ, ὅτι σοφιστικόν ἐστιν τὸ ἐπιχείρημα τοῦ-το. ἄκουσον· πρὸς τοὺς ὁρισμοὺς ἐκδέχονται τὰ πράγματα. τινὲς ὡρίσαν-το τὸν ἥλιον εἶναι ἄστρον ἡμεροφανές. καὶ ὡς διαφορὰν ἔλαβεν τὸ ἡμεροφανές. δεῖ δὲ τὰς διαφορὰς ὑπάρχειν ἀεὶ τοῖς ὁριστοῖς· εἰ τοίνυν ὡς διαφορὰ τοῦ

The Bread of Life and the Cleansing of the Soul§38

38The sun is taken to be a day-star; however, if it is not day, it lacks the distinction found in its definition. Therefore, it is unclear whether it is or is not. I have already called this a sophism; it is neither a scientific theorem nor a dialectical problem.

There is no man exercising authority in spirit to prevent the spirit that governs all things. According to the immediate and the literal, there is no man who exercises authority in spirit so as to receive the movement of the air as a spirit, that is, the wind. For he does not exercise authority over much that he does not want to be wind, nor can he draw it, nor can he prevent one who would harm a friend. Most are not possessing authority, even if they were excellent pilots, so as to draw a breath parallel to those sailing, nor to stop it when it is most violent and harmful. According to the immediate, then, it is to be taken thus.

Since often the soul of man is called a spirit, the one with authority cannot make the soul remain or be released from the living creature. It is held by providence... 'Send your bread upon the face of the waters, for in the multitude of days you will find it; divide it to the seven and also to the eight' (Eccl 11:1ab2a). This wording has nothing to do with the literal. For what is useful for history is the 'bread' which someone has, to send 'upon the face of the waters'? Rather, it makes it useless. Therefore, this wording must be taken for thought alone and for spiritual ascent.

Often in the abundance of divine teachings, the multitude of men is called by this name: 'Save me,' he says, 'from many waters, from the hand of the sons of strangers'; 'many waters' has spoken of the 'sons of strangers' of the divine wrath. And again there are many other writings teaching this; it is indeed said that 'God gives upon the water...' and they are not found to be taken according to history. But the multitude of men can represent the 'water'.' It is necessary, then, that the 'bread' of salvation, which nourishes the soul, be 'sent' 'upon the face of' such 'water.' This says... to be 'water,' but 'send,' not...

The bread will be found in the abundance of days. For it will sprinkle the water. Again, to lead toward another meaning, this is said: this bread is not a sensible thing, but it is about that which is said, 'the bread of life has descended from heaven.' This bread must be taken after the cleansing of the soul, as 'he who has desired wisdom has kept the commandments, and the Lord will provide it to him.' First, one receives cleansing—'cleanse your soul, make your soul shining'—and thus one finds the bread 'upon the water,' where 'upon' signifies 'after.' And he says, 'Behold, you find this bread in the abundance of your days.' It does not merely 'work' and nourish for the present, but also 'in the abundance of days.' And this is possible because, as many illuminations come from the 'sun of righteousness,' you have a 'multitude of days' according to 'I will fill them with length of days' and 'he shall be long of life.' 'You will find the bread in the abundance of days.' Even more and more, as it 'shines,' you 'find' the bread of truth, the 'bread of life,' so that the sowing of righteousness was the 'water,' and after the sowing of righteousness, 'upon' the water, you may sow the fruit and the knowledge of the 'light of the true one.'

Does the praised bread 'work' upon sprinkled 'water'? We do not say 'upon' sprinkled water, but just as we say that one who 'walks in ignorance' and 'darkness' approaches the 'light,' we do not say that those remaining 'in ignorance' and 'unawareness' approach the light; the conjunction dissolves the first elements. Likewise, regarding 'Come to me, all you who labor and are heavy laden,' it is not so that you remain 'heavy laden,' for 'I will give you rest.' And here is the paradox: he who practices sin with pleasure, even if it is the heaviest, does not feel it as a weight, does not 'get laden,' and it does not seem to him to be an evil. But when sin is felt as a weight and a burden, then it 'gets laden' and 'labors' and approaches the 'one who gives rest.' Such is also what is said in Isaiah: 'Egypt has labored, Ethiopia is a merchant'—according to the common text it is either 'merchant' or 'merchants'—'and the Sabeans are tall men'—and they also 'labored'; and he immediately says that 'upon you' they shall come.

Greek · §38

η῾̣λ̣ίου̣ ε᾿̣λ̣η´̣φ̣θ̣η̣, ὁ´̣τι ἡμεροφανὲς ἄστρον ἐστίν, ἐὰν μὴ ᾖ ἡμέρα, ου᾿̣κ̣ ἔχει τὴν διαφορὰν τὴν ἐν τῷ ὁρισμῷ. ὅθεν ἄδηλον, εἰ ἔστιν ἢ οὐκ ἔστιν. προλαβὼν δὲ ε̣ἶπ̣ον ὅτι σόφισμά ἐστιν· οὐδὲ ἐπιστημο̣ν̣ι̣-κ̣ὸν θεώρημά ἐστιν οὐδὲ διαλεκ̣τι̣κὸν προ´̣βλημα. οὐκ ἔστιν ἄνθρωπος ἐξουσιάζων ἐν πνεύματι τοῦ κωλῦ-σαι σ̣ὺν τὸ 38 πνεῦμα τὸ διοικοῦν τὰ ὅλα. κ̣ατα`̣ τ̣ὸ πρόχειρον καὶ τὸ ῥητὸν οὐκ ἔστιν ἄνθρωπος̣ ο῾̣ ἐξουσιάζων ἐν πνεύματι, ἵνα λ̣άβῃς τὴν κίνησιν τοῦ ἀέρος πνεῦμα, τουτέστιν τὸν ἄνε-μον. μὴ γὰρ ἐξουσιάζει πολλὰ κ̣αθὸ οὐ βούλεται ἄνεμον εἶναι. καὶ οὐ δύνα-τ̣αι̣ α᾿̣γαγεῖν αὐτόν, οὐ δυ κωλῦσαι δύναται τ̣ὸν̣ φ̣ιλ̣ου῀̣ντα ἂν βλάπ-τειν. οἱ πλέοντές ε̣ι᾿̣σιν ου᾿̣κ ἔχοντες ἐξουσίαν, κἂν ἄριςτοι̣ κ̣υβερνῆται ὦσιν, ὥστε ἀγαγεῖν πνοὴν πα̣ράλληλον τοῖς πλέουσιν, οὐδὲ πα̣υ῀̣σαι αὐ-τ̣ὴν σφοδρωτάτην καὶ βλαπτικήν. κ̣ατα`̣ τὸ πρόχειρον οὖν οὕτω λημπτέ-ον. ἐπειδὴ δὲ πολλάκις ἡ ψυχὴ τοῦ ἀνθρώπου λ̣ε´̣γεται πνεῦμα, οὐκ ἔστιν ὁ ἔχων ἐcο̣υσίαν ὥστε παραμεῖναι τὴν ψυχὴν ἢ ἀφε̣ι῀̣ν̣α̣ι̣ αὐτὴν ἀπὸ τοῦ ζῴου. προνοίας ἤρτηται ... 316 Eccl 11,1ab2a ἀπόστειλον τὸν ἄρτον σου ἐπὶ πρόσωπον τοῦ ὕδατος , ὅτι ἐν πλήθει τῶν ἡμερῶν εὑρήσεις αὐ τόν· δὸς μερίδα τοῖς ἑπτὰ καί γε τοῖς ὀκτώ. ̣11,1α̣ ἡ λέξις αὕτη οὐδὲν ἔχει πρὸς ῥητόν. ποῖον γὰρ ἐφ̣' ἱστορίας ὠφέλιμόν ἐστιν τὸν "ἄρτον", ὅν τις ἔχει, "ἐπὶ πρόσωπον τοῦ ὕδ̣ατο̣ς" ἐκπέμπειν; μᾶλλον ἄχρηστον αὐτὸν ποιεῖ. δεῖ οὖν πρὸς διάνοιαν μόνην καὶ ἀναγωγὴν τὴν λέ ξιν ταύτην λ̣αβ̣εῖν. πολλαχοῦ τῶν θείων παιδευμάτων τὸ πλῆθος τῶν ἀν θρώπων τῷ ὀνόματι τ̣ούτῳ προσαγορεύεται· "ῥῦσαί με", φησίν, "ἐξ ὑδάτων πολλῶν, ἐκ χειρὸς υἱῶν ἀλλοτρίων"· "ὕδατα πολλὰ" εἴρηκεν τοὺς "ἀλλοτρίους" τῆς θεοσε βείας "υἱούς". καὶ πάλιν πολλ̣αι`̣ ἄλλαι εἰσι`̣ν γρα φαὶ τοῦτο διδάσ̣κουσαι· λέγεται γοῦν ὅτι "δίδωσιν ὁ θεὸς ἐπὶ τὸ ὕδωρ τ̣α̣··· 1–3α" κα̣ι`̣ οὐκ εὑρίσκον ται ἐφ̣' ἱστ̣ο̣ρ̣ι´̣ας λαμβανόμενα. δύναται δὲ τὸ πλῆθ̣ο̣ς̣ τ̣ω῀̣ν̣ α᾿̣ν̣θρώπων σημαίνειν τ̣ὸ "ὕδ̣ωρ". δ̣ε̣ι῀̣ δ̣ὲ "ἐπὶ πρόσωπον τοῦ" τοιούτου "ὕδατος" το`̣ν̣ "ἀ´̣ρ̣τ̣ον" τῆς σωτηρίας τὸν τρέφοντα ψυχὴν "ἀπο̣ στέλλειν". τοῦτο λέγει ει ·α̣ι̣··κ̣?··· "ὑ´̣δωρ" εἶναι, ἀλλὰ "ἀπόστειλον", "μὴ φείσῃ" τὸν "ἄρτον"· σήψει γὰρ τὸ "ὕδωρ" τ·αφ······· ο̣ὑ῀̣τ̣ος. πάλιν π̣ρὸς ἀναγωγὴν δ̣ε`̣ ἑτέραν ῥηθείη τοῦτο· ὁ "ἄρτος" οὗτος οὐκ ἔστιν ὁ αἰσθητός, ἀλλ̣ὰ περὶ οὗ λέγε ται ὅτι "ἐξ οὐρανοῦ καταβέβηκεν" "ἄρτος τῆς ζωῆς". δεῖ τοῦτον τὸν "ἄρτον" μετὰ τὸ καθάρσιον τῆς ψυχῆς αἴρεσ θαι ὡς τὸ "ἐπιθυμήσας σοφίαν διατήρησον ἐντολάς, καὶ κύριος χορηγήσει σοι αὐτήν". πρῶτον καθάρσιον δέχῃ –καθάρισόν σου τὴν ψυχήν, τὴν ψυχήν σου λάμπρυνον– καὶ οὕτω τὸν "ἄρτον" "ἐπάνω τ̣οῦ ὕδατος", τὸ "ἐπάνω" προσσημαίνει τὸ μετά. ̣11,1b καὶ λέγει ὅτι "ἴσθι ὅτι ἐν πλήθει ἡμερῶν σου εὑρίσκεις τοῦτον τὸν ἄρτον". οὐ μέχρι τοῦ παρόντος ζῆν "ἐνεργεῖ" καὶ τρέφει, α᾿̣λλὰ καὶ "ἐν πλήθει ἡμερῶν". δυνατὸν δὲ καὶ τοῦτο ὅτι, ὅσω̣ν φωτισμοὶ πολλοὶ γί νο̣νται ἀπὸ τοῦ "ἡλίου τῆς δικαιοσύνης", "πλῆθος ἡμερῶν" ἔχεις κατὰ τὸ "μακρότητι ἡμερῶν ἐνπλήσω αὐτὸν" καὶ "ἔσῃ πολυήμερος". "εὑρήσεις τὸν ἄρτον ἐν τῷ πλήθει τῶν ἡ μερῶν". ἔτι μᾶλλον καὶ μᾶλλον, ὅσον "φωτίζῃ", "εὑ ρίσκεις" τὸν τῆς ἀληθείας "ἄρτον", τὸν "τῆς ζωῆς", ἵνα ἡ σπορὰ τῆς δικαιοσύνης τὸ "ὕδωρ" ἦν καὶ μετὰ σπορα`̣ν̣ τῆς δικαιοσύνης, "ἐπάνω", σπείρῃς τὸν τρύγητον καὶ τοῦ "φωτὸς τοῦ ἀληθινοῦ" τὴν γνῶσιν. 317 ἐπερ· "ἐπὶ" ψεκτοῦ "ὕδατος" "ἐνεργήσει" ὁ "ἄρ τος" ὁ ἐπαινετός; –οὐ λέγομεν "ἐπ̣ι`̣" ψεκτοῦ "ὕδατος", ἀλλ' ὥσπερ λέ γομεν τὸν "ἐν ἀγνοίᾳ" καὶ "σκότει πορευόμενον̣" προσ ιέναι τῷ "φω̣τὶ" καὶ οὐ λέγομεν ὅτι μένοντ̣ε̣ς "ἐν ἀ γνοίᾳ" καὶ "ἀγνωσίᾳ" πλησιάζουσιν τῷ "φωτί"· ὁ σ̣υν δ̣υαςμὸς λύει καὶ τὰ πρῶτα. οὕτω γοῦν καὶ τὸ "δεῦτε πρὸς ἐμὲ πάντες οἱ κοπιάσαντες καὶ πεφορτισμένοι", οὐχ ἵνα μείνητε "πεφορτισμένοι", "ἐγὼ" γὰρ "ἀναπαύσω ὑμᾶς". κα̣ὶ τό γε παράδοξον· ὁ σὺν ἡδονῇ πράττων τὴν ἁμαρτί αν βαρυτάτην οὖσαν οὐ βαρεῖται, οὐ "φορτίζεται", οὐ δοκεῖ κακὸν υ῾̣φ̣ι´̣στασθαι. ὅταν δὲ αἰσθηθῇ οἷον βάρος καὶ ἄχθος ἔχει ἡ ἁμαρτία, τότε "φορτίζεται" καὶ "κοπι ᾷ" καὶ π̣ρ̣όσεισιν τῷ "ἀναπαύοντι". τοιοῦτόν ἐστιν καὶ τὸ ἐν Ἰσαΐᾳ λεγόμενον ὅτι "ἐκοπ̣ίασεν Αἴγυπτος, ἐμπορία Αἰθιόπων"–κατὰ κοινοῦ δηλονότι̣ ἢ "ἐμπορία" ἢ "ἐμ̣πόρια"–"κα̣ι`̣ ο̣ι῾̣ Σαβαὶτ ἄνδρες ὑψηλοὶ"–κα̣ὶ αυ᾿̣τοὶ "ἐκοπίασαν̣"· καὶ λέγει εὐθέως ὁ´̣τ̣ι̣ "ἐπὶ σὲ" προσ ίασιν, ὅτε.

The Assyrian and the Seven Shepherds§39

39the weight of the sixth verse

The devil himself is defeated against you. When he approaches and draws near and finds strong ones, then he is destroyed.

Something like this was also mentioned a little ago regarding what was said in Isaiah: 'Before a child is known to call father or mother, he shall take the power of Damascus and the raids of Samaria against Assyria the king' (Isaiah 7:8). It was not a great thing if he 'had taken the power of Damascus,' that is, the nations, and 'having taken the raids of Samaria' he 'would deliver' if the 'Assyrian' had gone away. As if someone holds a territory in the absence of the ruling king and takes it, it is not a great thing, nor is 'peace' secure; for 'coming' that one will avenge the things taken in his absence. But when, in the presence of the defender, it is taken from him, they are strong and, having the deepest 'peace,' they are the ones removing his things.

Therefore he says that 'this peace' is the true one. 'This peace' is when 'the Assyrian, having come into your land,' is defeated, when he is rendered helpless, being unable to 'raid' from the 'land' because of his own weakness. 'And seven shepherds shall arise against him,' he says—the holy ones before the visitation, as it was said, because the Sabbath named 'seven'—'and eight marks of men' after the visitation who believed. These 'bite' and cause him pain. For the wording in the Scripture means this: 'But if you bite and devour one another' (James 2:15-16); and in Habakkuk again concerning this same evil one, it is said that 'suddenly they shall arise, biting him' (Habakkuk 1:5). Contrary to expectation, those from the nations who once 'shall arise' against him cause him pain, 'biting him.'

He therefore says that the holy ones before the visitation 'shall arise against the Assyrian, seven shepherds,' so that you may take all the prophets before the visitation, these patriarchs, as these 'shepherds,' not standing on the number 'seven' which is divided into five and two, but on the mystery of the week. Those who had 'left the Sabbath to the people of God for forty years' found 'rest of soul' through Jesus—for 'you shall find rest for your souls' (Matthew 11:29)—these are in the true Sabbath and are named by him through the 'seven.' They are said...

Greek · §39

39 "ἐκοπίασαν"· ὅτε προσεληλύθασιν, τότε̣ "προσκυνήσουσίν σοι" ·········ε̣········? ἀδύνα τόν ἐστιν προσιέναι τῷ "φωτὶ" ········· κα̣ι`̣ τῇ ἀρετῇ τὸν μ̣·····οντα "ἐν τῇ ἀγνοίᾳ" καὶ κακίᾳ· ὅσον γὰρ ἥδεται καὶ τέρπεται οὐ πρόσεισιν. 11,2a δὸς μερίδα τοῖς ἑπτὰ καί γε τοῖς ὀκτώ. θεωρεῖς ὅτι ἡ ἐπιφορὰ τοῦ ἑξῆς στίχου οὐκ ἐπιτρέ πει πρὸς ῥητὸν τὸ "ἐξαπόστειλον τὸν ἄρτον σου" λαβεῖν. "δίδωσιν μέρος τοῖς ἑπτὰ" ὁ προσιέμενος τὴν παλαι ὰν γραφὴν τὴν πρὸ τῆς ἐπιδημίας τοῦ ςωτῆρος· κα λεῖται δὲ "ἑπτὰ" διὰ τὸν σαββατισμόν. "δίδωσιν μέρος τοῖς ὀκτὼ" ὁ παραδεξάμενος τὴν τοῦ ςωτῆρος ἀνά στασιν· μετὰ γὰρ τὸ σάββατον γενομένη α̣ὕτη ἐστίν. οἱ Ἰουδαῖοι "τοῖς ἑπτὰ διδόντες" οὐ "δεδώκασιν τοῖς ὀκτὼ" καὶ διὰ τοῦτο οὐκ ἐσώθησαν. οἱ ἀπὸ τῶν αἱρέσεων πάλιν παραιτοῦνται τὸν νόμον καὶ τὴν παλαιὰν γραφήν· διὰ τὸ μὴ "διδόναι τοῖς ἑπτὰ μερίδα" ἐξ έπεσαν τοῦ σκοποῦ. καὶ ἵνα ἀκριβέστερον εἴπω, οὐ δὲ ὁ Ἰουδαῖος μὴ "διδοὺς τοῖς ὀκτὼ μερίδα δίδωσιν τοῖς ἑπτά", οὐδὲ ὁ ἀπὸ τῶν ἐθνῶν "δίδωσιν τοῖς ὀκτὼ" μὴ "διδοὺς μέρος τοῖς ἑπτά", τοῖς προαναφωνήσασιν τὴν ὀγδοάδα. καὶ ὥσπερ ἐὰν λέγομεν ὅτι ἔστιν ἦθος ἔχειν ῥερυθμισμένον ἄνευ θείας γνώσεως καὶ δοκεῖν θείαν 318 γνῶσιν ἔχειν ἄνευ πρακτικοῦ βίου, καὶ λέγομεν ὅτι πρα κτικὸς βίος ἄνευ γνώσεως, θεωρητικὸς β̣ίος ἄνευ πράξε ως, τὸ δὲ ὅλον οὐδὲ οὗτος ὠφελεῖ οὐδὲ ἐκεῖνος. ἐκεῖ νος γὰρ τοῦ συνεζευγμένου ἀπολειπόμενος ἀσθενέστερός ἐστιν καὶ ἀνωφελής. ὁ ἐκκλησιαστικῶς μόνως φρονῶν, ἐκεῖνος "δίδωσιν καὶ τοῖς ἑπτὰ καὶ τοῖς ὀκτὼ μερίδα". ἑτερολέξως ε᾿̣ν̣ τῷ Μιχέᾳ λέξι̣ς δ̣ιάνοιαν ταύ την ἔχουσα· λέγει ἐκεῖ γὰρ "καὶ αὕτη ἔσται εἰρήνη, ὅτ αν Ἀσσοὺρ ἐπέλθῃ ἐπὶ τὴν γῆν ὑμῶν καὶ ὅταν δράμῃ ἐπὶ τὰ ὅρια ὑμῶν, καὶ ἐπεγερθήσονται ἐπ' αὐτὸν ἑπτὰ ποιμένες καὶ ὀκτὼ δήγματα ἀνθρώπων, καὶ ποιμανοῦσιν τὸν Ἀσσοὺρ καὶ ἐν ῥομφαίᾳ καὶ τὴν γῆν τοῦ Νεβρὼν ἐν τῇ τάφρῳ αὐτῆς". τὸ μέρος τ̣οῦ ρ῾̣ητοῦ τούτου τινὲς ἐξήτασαν λέγοντες ὅτι “πῶς "εἰρήνη" γίνεται, "ὅταν ἐπ̣ έλθ̣ῃ ἐπὶ τὴν γῆν" τῆς ψυχῆς ἡμῶν "ὁ Ἀσσοὺρ καὶ ὅταν ἐπιβῇ ἐπὶ τὰ ὅρια" αὐτῆς; τ̣ότε τάραχον ἐργάζεται”. καὶ ἔλεγον τοῦτο ὅτι ὅσον μακράν ἐστιν οὗτος ο···· ··–πονηρὰ δὲ δύναμίς ἐστιν̣, ? α̣υ᾿̣τ̣ὸς ὁ διάβολος– ἡττᾶται πρὸς ὑμῶν. ὅταν δὲ ἐγγίσῃ καὶ πλησιάσῃ καὶ ι᾿̣σ̣χυ̣ροὺς εὑ´̣ρ̣ῃ, τότε καταλυ´̣ε̣τ̣α̣ι̣. τοιοῦτόν τι καὶ πρὸ ὀλίγου μνημονευθέντος τοῦ ἐν Ἰ σαΐᾳ εἶπον· "πρὶν ἢ γνῶναι τὸ παιδίον καλεῖν πατέρα ἢ μητέρα, λήμψεται δύναμιν ∆αμασκοῦ καὶ τὰ σκῦλα τῆς Σα μαρίας ἀπέναντι Ἀσσοὺρ τοῦ βασιλέως". οὐ μέγα ἦν, εἰ "εἰλήφει τὴν δύναμιν ∆αμασκοῦ", τουτέστιν τὰ ἔθνη, καὶ "τὰ σκῦλα τῆς Σαμαρίας λαβὼν" "παραδώσει", εἰ ἀπῇ ὁ "̓Ασσύριος". ὡς ἐάν τις κρατῇ χώρας ἀπόντος τοῦ κρα τοῦντος βασιλέως καὶ λάβῃ αὐτήν, οὐ μέγα ἐστὶν οὐδὲ "εἰ ρήνη" ἐστὶν ἀσφαλής· "ἐπελθὼν" γὰρ ἐκεῖνος ἐκδικήσει τὰ λημφθέντα τῇ ἀπουσίᾳ αὐτοῦ. ὅταν δὲ παρόντος τοῦ ὑπερασπίζοντος ληφθῇ ἀπ' αὐτοῦ, ἰσχυροί εἰσιν καὶ "εἰ ρήνην" βαθυτάτην ἔχοντες ο̣ι῾̣ ἀφαιροῦντες τὰ ἐκείνου. τοῦτο οὖν λέγει ὅτι "αὕτη εἰρήνη" ἐστὶν ἡ ἀληθῶς. "αὕ τη εἰρήνη" ἐστίν, ὅταν "ἐπελθὼν ὁ Ἀσσύριος εἰς τὴν γῆν ὑμῶν" ἡττηθῇ, ὅταν ἀπορηθῇ μηδὲν δυνάμενος "σκυλεῦ σαι" ἀπὸ τῆς "γῆς" διὰ ἀσθένειαν τὴν ἑαυτοῦ. "καὶ ἐπεγερθήσονται", φησίν, "ἐπ' αὐτὸν ἑπτὰ ποιμέ νες"–τοὺς πρὸ τῆς ἐπιδημίας ἁγίους, ὡς εἶπον, διὰ 319 τὸ σάββατον "ἑπτὰ" ὠνόμασεν–"καὶ ὀκτὼ δήγματα ἀν θρώπων" μετὰ τὴν ἐπιδημίαν πιστεύσαντα. "δάκνουσιν" οὗτοι καὶ πόνον αὐτῷ ἐνποιοῦσιν. ἡ λέξις γὰρ ἐν τῇ γραφῇ τοῦτο σημαίνει· "εἰ δὲ ἀλλήλους δάκνετε καὶ κατεσθίετε"· καὶ ἐν τῷ Ἁμβακοὺμ πάλιν περὶ τοῦ αὐτοῦ τούτου τοῦ πονηροῦ λέγεται ὅτι "ἐξαίφνης ἀναστήσονται δάκνοντες αὐτόν". παρὰ προσδοκίαν οἱ ἀπὸ τῶν ἐθνῶν οἵ ποτε ὑπ' αὐτὸν "ἀναστήσονται" πόνον αὐτῷ ἐνποιοῦντες, "δάκνοντες αὐτόν". λέγει οὖν ὅτι οἱ πρὸ τῆς ἐπιδημίας ἅγιοι "ἐπεγερθή σονται ἐπὶ τὸν Ἀσσύριον ἑπτὰ ποιμένες", ἵνα πάντας τοὺς προφήτας πρὸ τῆς ἐπιδημίας, αὐτοὺς τοὺς πατριάρ χας τούτους πρὸς τούτους "ποιμένας" λάβῃς, οὐκ ἐπὶ τὸν "ἑπτὰ" ἀριθμὸν ἱστάμενον τὸν τεμνόμενον εἰς πέντε καὶ δύο, ἀλλὰ εἰς τὸ μυςτικὸν τῆς ἑβδομάδος. οἱ τὸν 40 "ἀπολειπόμενον σαββατισμὸν τῷ λαῷ τοῦ θε οῦ" ἐσχηκότες εὕροντες διὰ Ἰησοῦ "ψυχῆς ἀνάπαυ σιν"–"εὑρήσετε" γὰρ "ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν"– οὗτοι ἐν τῷ ἀληθινῷ σαββάτῳ εἰσὶν καὶ παρονομάζονται ἀπ' αὐτοῦ διὰ τοῦ "ἑπτά". λέγο̣νται̣

The Eightfold Sign and the Rain of the Word§40

40The 'eight signs of men' are those who, after the coming of the Savior, have approached the gospel and are toiling and 'biting' the enemy. And regarding his toil, which all those called by the gospel have undergone, the word signifies things differently: at times 'with crushing' of him—'the God of peace will crush Satan' (Rom 16:20)—at other times his toil—the 'biting'—and at other times the undoing of his harm—'for I have given you authority to tread upon serpents and scorpions and over all the power of the enemy, and nothing shall harm you' (Luke 10:19). The 'will not harm' here means 'will not strike.'

for you do not know what evil lies beneath the earth. If the clouds of rain are filled, they pour out upon the earth. Since you are ignorant of the 'evil upon the earth,' that is, that which is done contrary to the good, or the toil that the 'evil'—that which receives the things men do—has undergone, because of this, do as I command you: 'give a portion to the seven and to the eight'; for from these two scriptures you will 'know' what is being done 'evilly' and what 'evil' is coming against those doing evil. Because of this, 'give a portion to the seven and to the eight.' Moreover, are you then the one 'giving to the seven'? It is not possible otherwise to 'know.' It is as if you say: read then the scripture, for you do not know what you ought to do and what not to do. Because of this, 'know what it is,' what must be done and what must not. Similar to this is 'test all things' (1 Thess 5:21). And why 'test'? So that you may 'retain the good' (1 Thess 5:21) and 'abstain from every form of evil' (1 Thess 5:22).

If the clouds of rain are filled, they pour out upon the earth. And this is according to the spoken truth. When things are well, when those ministered to by providence are well, that is, 'the clouds, having been filled, pour out upon the earth.' Water, if it flows into the sea, is of no use for sowing. Even if all things happening under providence are useful in some other way, they are of no use to the 'earth' if they flow into the Adriatic or into the sea. As for the literal sense, this is so; but this is for the intellect. Souls ministering to the 'word of salvation' happen to be 'clouds being filled with rain.' Moses, being a single 'cloud,' says: 'let my utterance be expected like rain' (Isa 55:10). And concerning all those who are 'raining' being rained upon.

spiritual ascent

Greek · §40

"ὀκτὼ δήγματα ἀν θρώπων" οἱ μετὰ τὴν ἐπιδημίαν τοῦ ςωτῆρος προσεληλυθότες τῷ εὐαγγελίῳ καὶ καταπονοῦντες καὶ "δάκνοντες" τὸν ἐχθρόν. καὶ τὸν πόνον αὐτοῦ, ὃν ἔσχεν τοῦ εὐαγγελίου πάντας καλέσαντος, διαφόρως ὁ λόγος σημαίνει ὁτὲ μὲν "συν τριβὴν" αὐτοῦ–"ὁ θεὸς τῆς εἰρήνης συντρίψει τὸν σατανᾶν"–, ὁτὲ δὲ τὸν πόνον αὐτοῦ–τὸ "δάκνεσθαι"–, ὁτὲ τὸ λελῦσθαι τὴν βλάβην αὐτοῦ–"δέδωκα" γὰρ "ὑμῖν ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶ σαν τὴν δύναμιν τοῦ ἐχθροῦ, καὶ οὐδὲν ὑμᾶς οὐ μὴ ἀδική σει". τὸ "ἀδικήσει" ὧδε τὸ "βλάψει" σημαίνει. 11,2b3ab ὅτι οὐ γιγνώσκεις τί ἔσται πονηρὸν ὑπὸ τὴν γῆν. ἐὰν πληρωθῶ σιν τὰ νέφη ὑετοῦ, ἐπὶ τὴν γῆν ἐκχέουσιν. ̣11,2b ἐπεὶ ἀγνοεῖς τὸ "ἐπὶ τῆς γῆς πονηρὸν" ἤτοι τὸ πραττόμενον ἐναντίως τῷ ἀγαθῷ ἢ τὸν πόνον ἐνποιῆσαν τὸ "πονηρὸν" τὸ διαδεξάμενον τὰ ἀνθρώ πινα πράγματα–, διὰ τοῦτο ποίησον, ἃ ἐντέλλομαί σοι· "δὸς μερίδα τοῖς ἑπτὰ καὶ τοῖς ὀκτώ"· ἐξ αὐτῶν γὰρ τῶν δύο γραφῶν "γνώσει" τὸ "πονηρῶς" πραττόμενον καὶ τὸ ἐπελευσόμενον "πονηρὸν" κατὰ τῶν τὸ κακὸν ποι ούντων. διὰ τοῦτο "δὸς μερίδα τοῖς ἑπτὰ καὶ τοῖς ὀκτώ". ἐπερ· σὺ οὖν ὁ "διδοὺς τοῖς ἑπτά"; 320 –οὐ δύναται ἄλλως "γνῶναι". ὡς ἐὰν λέγῃς· ἀνάγνω θι τὴν γραφήν, ὅτι οὐκ οἶδας τί δεῖ πρᾶξαι καὶ τί οὐ. διὰ τοῦτο "γνῶθι τίνα ἔστιν", τίνα δεῖ πράττειν καὶ τί να μή. τούτῳ ὅμοιόν ἐστιν καὶ τὸ "πάντα δοκιμάζετε". διὰ τί δὲ "δοκιμάζετε"; ἵνα "τὸ καλὸν κατέχητε" καὶ "ἀπὸ παντὸς εἴδους πονηροῦ ἀπέχησθε". 11,3ab ἐὰν πληρωθῶσιν τὰ νέφη ὑετοῦ, ἐκχέουσιν ἐπὶ τὴν γῆν. καὶ πρὸς τὸ ῥητὸν ἀληθές ἐστιν. ὅτε εὖ ἔχει τὰ πράγματα, ὅτε οἱ διακονούμενοι ὑπὸ τῆς προνοίας καλῶς ἔχουσιν, τὸ τηνικάδε "τὰ νε´̣φ̣η πληρωθέντα ἐπὶ τὴν γῆν ἐκχέουσιν". τὸ ὕδωρ, ἐὰν εἰς τὸ πέλαγος ῥέῃ, μὴ γὰρ χρησιμεύει πρὸς σπόρον. εἰ καὶ ἄλλως πως πάντα τὰ ὑπὸ τῆς προνοίας γινόμενα χρησιμεύει, ὅμως εἰς τὴν "γῆν" οὐδὲν λυσιτελεῖ, ἐν τῷ Ἀδρίᾳ ἢ ἐν τῷ πελάγει ἐὰν ῥέῃ. ὡς πρὸς τὸ ῥητόν, τοῦτο δὲ πρὸς διάνοιαν. "νέφη πληρούμενα ὑετοῦ" τυγχάνουσιν αἱ διακονοῦσαι τῷ "λόγῳ τῆς σωτηρίας" ψυχαί. μία "νεφέλη" ὢν Μωϋσῆς ἔ λεγεν· "προσδοκάσθω ὡς ὑετὸς τὸ ἀπόφθεγμά μου". καὶ περὶ πάντων τῶν "βρεχόντων" τὸν πνευματικὸν "ἀμπελῶνα", τὸν "τοῦ Ἰσραὴλ οἶκον", "ἐντολὴ" δέδοται, ὅτε ἀντὶ "σταφυλῆς" "ἀκάνθας" ἠγίοχεν, "μὴ βρέχειν εἰς αὐτόν". καὶ ἔτι ἐν̣ α̣ὐτῷ τῷ Ἰσαΐᾳ λέγεται· "αἱ νεφέλαι ῥανάτωσαν δικαιοσύνην, βλαστησάτω ἡ γῆ ἔλεος". ἡ "βλάστη τοῦ ἐλέου" οὐχ ὑπὸ τῆς αἰσθητῆς "γῆς" γίνεται, ἀλλ' ὑπὸ ἐκείνης τῆς λεγομένης "ἀγαθῆς γῆς" "καλῆς καρδίας", ἔνθα πεσὼν ὁ Ἰησοῦ "σπόρος" "ἐκαρποφόρησεν". ταῦτα δὲ τὰ "νέ φη" πότε "πληροῦται τοῦ ὑετοῦ", τουτέστιν τοῦ λόγου, ἢ ὅτε "γίνεται ὁ τοῦ κυρίου λόγος πρὸς" αὐτοὺς ὡς ἕ καστον λέγειν· "τάδε λέγει πρός με κύριος". ἰδοὺ ὁ "ὑετός". τότε δὲ "πληροῦται τὰ νέφη ὑετοῦ", ὅτε "ἐκ χέουσιν ἐπὶ τὴν γῆν". ἐάν τις μὴ "πληρωθῇ" τοῦ λόγου, οὐ δύναται "βρέχειν"· ἀλλὰ οὐ δύναται ἕτερον "ποτίζειν"· οἷοί εἰσιν οἱ ψευδοδιδάσκαλοι οἱ μηδὲν ἐπιστάμενοι καὶ δοκοῦντες "πάντα κατέχειν". "ἐπὶ τὴν γῆν" δὲ ἤτοι τὴν ἀνθρωπότητα ἢ τὴν "καρ δίαν" ἑκάστου, τὴν εὐτρεπισμένην πρὸς ὑποδοχήν· ἰδοὺ "σπόρος" ποτιστοῦ. 11,3cd ἐὰν πέσῃ ξύλον ἐν τῷ νότῳ καὶ ἐν τῷ βορρᾷ, τόπῳ, οὗ πίπτει, ἐκεῖ μενεῖ. 321 φανερὸν ὅτι ἀλληγορούμενον καὶ πρὸς ἀναγωγὴν τοῦτο. τίς γὰρ οὐκ οἶδεν ὅτι, ὁπότε ἄν τις ἐκκόπτῃ "ξύλα", "ἐκεῖ μενεῖ" τὸ "ξύλον, ὅπου πίπτει"; οὐδὲ τοῦτο δὲ πρὸς τὴν ἱστορίαν ἀληθές ἐστιν· τέμνεται γὰρ τοῦτο "ξύ λον", οὐχ ἵνα "ἐκεῖ 41 μείνῃ, ὅπου πίπτει", ἀλλ' ἵνα μετενεχθῇ εἰς χρείαν τινά. "ξύλον" οὖν ὧδε λέγει τὸν ἄνθρωπον. καὶ λέγει ὅτι, ὅπου ἐὰν καταλημφθῇ ὁ ἄνθρωπος, "ἐκεῖ" εὑρίσκε ται κἀκεῖ κρίνεται, ἵνα ᾖ ὅμοιον τὸ "τοὺς πάντας δεῖ ἡμᾶς παραστῆναι ἔνπροςθεν τοῦ βήματος τοῦ Χριστοῦ, ἵνα κομίσηται ἕκαστος πρὸς ἃ διὰ τοῦ σώματος ἔπρα ξεν". εἰ δὲ "ἀγαθόν", "πίπτει" εἰς τὸν "νότον"· εἰ δὲ "κακόν", εἰς τὸν "βορρᾶν". πολλαχῶς διαστέλλεται ὁ "νότος" πρὸς τὸν "βορρᾶν", καὶ τοπικῶς, ἀλλὰ καὶ πρὸς ἀναγωγήν. ἡ νύμφη ἐν τῷ ᾄσματι τῶν ᾀσμάτων λέγει· "ἐξεγεί ρου, βορρᾶ, καὶ ἔρχου, νότε". ἀποπέμπει τὴν πονηρὰν δύναμιν ἀπ' αὐτῆς. ἐν αὐτῇ δὲ ἦν ἡ πονηρὰ δύναμις. ὅτε τὸ "κακὸν" ἐνήρ̣γ̣ε̣ι̣, τὸ "κακο`̣ν" πρὸ τῆς πίστεως, πρὸ τῆς̣ κλη´̣σεως, εἶχε τὸν "βορρέαν" κατασκηνοῦντα ἐν αὐτῇ. ὅτε δὲ "ἐξέκλινεν ἀπὸ τοῦ κακοῦ" καὶ ἐπὶ τὴν "ποίησιν τοῦ

The Tree by the Waters and the Wind of the Spirit§41

41The good has come, calling the south wind. And observe the cause: 'Blow through my garden and let my fragrances flow,' which the north wind does not do. And he has used more natural names; for he said 'cold wind' for the north. And the coldness closes the pores of the trees, which are called seeds, so that the parts remain inside.

But if the warm south wind blows through the garden of this soul—for the garden is according to the soul—the pores are thinned, that is, the concepts, since the fragrances are the sweet thoughts. Therefore he says this: 'Where the wood falls, there it will remain.' If the south wind blows through the soul, the fragrances flow, and where the sweet ones are, they fall.

Instead of asking, 'is there not still a transfer?', he speaks of an immediate falling, as if I say: 'All the nations will stand before the coming Savior king, to separate the goats from the sheep; and he will set the sheep on the right, but the goats from the left' (Matthew 25:32). So, 'where it fell, it remained'—the goat from the left, the sheep on the right?—Not so, if one hears the goats: 'Go into the eternal fire' (Matthew 25:41). He does not say that they will always remain there, nor does he say that those called into the kingdom will always remain there and not move into greater and super-ascended and super-cosmic places, to reach that glory which the Savior had before the world (John 17:5).

And he says this: 'Where it falls, there it will remain,' as if he says, like the one making a distinction: if it is earnest, it will remain in virtue; if it is trivial, in wickedness. And this is not doubtful, but he shows what follows; even if he spoke doubtfully, it was because of the turning of the will; but he did not speak doubtfully. Furthermore, does the 'wood' lie in another scripture? The one blessed for not having settled in the counsel of the ungodly, nor having stood...

He says that one shall not walk in the way of sinners nor sit in the seat of the ungodly, but shall be like a tree planted by the outlets of the waters. Then he brings forth a little more: 'and all that he does shall be prosperous,' showing that he speaks concerning a man; for it is not in the power of a plant to 'do' and to 'be prosperous.' And it is brought forward: 'not thus are the ungodly, not thus,' like the tree. And again in Jeremiah it is said: 'Blessed is the man who trusts in the Lord, whose hope is the Lord; and he shall be like a tree planted by the waters' (Jeremiah 17:7-8), and he calls it 'blessed' by the Lord. And again in the Psalms you have: 'Then all the trees of the forest shall rejoice before the face of the Lord' (Psalm 97:8).

Observing the wind, he does not sow, and seeing in the clouds, he does not reap, in which there is no knowing what is the way of the Spirit. And it is true toward the word, for when the strong 'wind' scatters the sown seed and it does not enter into the furrows of the earth as it ought. And as for an illustration, the 'wind' is often taken regarding an uncertain matter; for it has been said that 'they are carried by every wind.' If you 'observe' this 'wind,' you 'will not sow,' but when it ceases, when there is great clarity and calm; that is, just as the soul is carried about here and there by passions, it is not able to 'sow in tears' so that 'you may reap in joy' (Psalm 126:5), it is not able to 'sow into righteousness.' Therefore, 'observe' the 'wind.'

And it is possible, and indeed it is possible, for 'observing' to be used instead of 'watching closely.' The word is also taken regarding this, sometimes regarding a guard, and sometimes regarding an observation. When he says that 'the sinner will observe the righteous' and 'seeks to kill him,' he is careful, as an archer would observe, which limb of the opposing one is bare, so that he might send the arrow there. But when he says 'you will preserve us,' instead of 'you will protect us.'

Greek · §41

ἀγαθοῦ" ἐλήλυθεν, προσκαλεῖται τὸν "νότον". καὶ τὴν αἰτίαν σκόπει· "διάπνευσον κῆπόν μου καὶ ῥευσάτωσαν ἀρώματά μου" τοῦ "βορρᾶ" τοῦτο οὐ ποιοῦντος. καὶ φυσικώτερόν γε τοῖς ὀνόμασιν κέχρηται· "ψυχρὸν" γὰρ "ἄνεμον" εἶπεν τὸν "βορρέαν". ὁ "ψυ χρὸς" δὲ μύει τὰς "ὀπὰς" τῶν "δένδρων", τοὺς ἀο ράτους λεγομένους σπόρους, ὥστε ἐπέχεσθαι ἔνδον τὰ μόρ̣ια. ἐὰν δὲ ὁ θερμὸς "νότος" "διαπνεύσῃ τὸν κῆ πον" τῆς ταῦτα λεγούσης ψυχῆς–"κῆπον" δὲ τὸν κατὰ ψυχήν– ἀραιοῦνται οἱ πόροι, τουτέστιν αἱ ἔννοιαι, ὅτι τὰ "ἀρώματα" τὰ εὐώδη νοήματα. τοῦτο οὖν λέγει ὅτι "ὅπου πέσῃ τὸ ξύλον, ἐκεῖ μενεῖ". ἐὰν "διαπνεούσῃ" τῇ ψυχῇ ἀπὸ τοῦ "νότου", "ῥεύσῃ τὰ ἀρώματα", εἰς τ̣όπον, ὅπου τὰ εὐώδη, "πίπτει". ἀντὶ τοῦ ἐπερ· οὐκοῦν οὐκέτι ἔνι μετάθεσις; –ἀλλὰ τέως τὴν εὐθέως γινομένην πτῶσιν λέγει, 322 ὡς ἐὰν λέγω ὅτι "πάντα τὰ ἔθνη παρασταθήσεται ἐπί προσθεν τοῦ βασιλέως τοῦ ἐρχομένου ςωτῆρος, ὥστε ἀφορίσαι αὐτὸν τὰς ἐρίφους ἀπὸ τῶν προβάτων· καὶ τὰ μὲν πρόβατα ἐκ δεξιῶν στήσῃ, τὰ δὲ ἐρίφια ἐξ εὐωνύμων". ἦ δέ, "ὅπου ἔπεσεν, ἔμεινεν" "ἐξ εὐωνύμων τὸ ἐρί φιον, ἐκ δεξιῶν τὸ πρόβατον"; –οὐ μήν, εἰ ἀκούει τὰ "ἐρίφια" "ὑπάγετε εἰς τὸ πῦρ τὸ αἰώνιον", οὐ λέγει ὅτι ἀεὶ "ἐκεῖ μενεῖ" οὐδὲ τὰ εἰς τὴν βασιλείαν κεκλημένα ἀεὶ "ἐκεῖνα μενεῖ" καὶ οὐχὶ χωρήσῃ καὶ εἰς μείζονας καὶ ὑπεραναβεβηκότας καὶ ὑπερκοσμίους τόπους, ὥστε φθάσαι ἐπὶ τὴν "δόξαν" ἐ κείνην, ἣν "εἶχεν πρὸ τοῦ κόσμου" ὁ ςωτήρ. καὶ τοῦτο λέγει ὅτι "ὅπου πίπτει, ἐκεῖ μενεῖ", ὡς ἐὰν λέγῃ ὁ φάσκων· ἐὰν σπουδαῖον ᾖ, εἰς τὴν ἀρετὴν "μενεῖ", ἐὰν φαῦλον, ἐν τῇ κακίᾳ. οὐκ ἔστιν δὲ τοῦτο ἀμφιβαλλόμενον, ἀλλὰ τὸ ἑπόμενον δεικνύς· εἰ δὲ καὶ ἀμφίβολον ε̣ἰρήκει, διὰ τὸ τρεπτὸν τῆς προαιρέσεως· οὐκ εἴρηται δὲ ἀμφιβόλως. ἐπερ· τὸ "ξύλον" καὶ ἐν ἄλλῃ γραφῇ κεῖται; –ὁ μακαριζόμενος ἐπὶ τῷ μὴ βεβαδικέναι "ἐν βου λῇ ἀσεβῶν" μηδὲ "ἑστάσθαι ἐν ὁδῷ ἁμαρτωλῶν" μηδὲ "κε καθικέναι ἐν καθέδρᾳ λοιμῶν" "ἔσται", φησίν, "ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων". εἶτα μεθ' ὁλίγα ἐπιφέρει· "καὶ πάντα, ὅσα ἐὰν ποιῇ, κατευοδωθήσεται", δεικνὺς ὅτι περὶ ἀνθρώπου λέγε̣ι· οὐ γὰρ φυτοῦ ἔστιν τὸ "ποιεῖν" καὶ "κατευοδοῦσθαι". καὶ ἐπιφέρεται· "οὐχ οὕτως οἱ ἀσεβεῖς, οὐχ οὕτως", "ὡς τὸ ξύλον". καὶ πάλιν ἐν Ἰηρεμίᾳ λέγεται· "εὐλο γημένος ἄνθρωπος, ὃς πέποιθεν ἐπὶ τῷ κυρίῳ· ἔσται κύριος ἐλπὶς αὐτοῦ· καὶ ἔσται ὡς ξύλον εὐθηνοῦν παρ' ὕδατα"· καὶ λέγει αὐτὸ "εὐλογημένον" ὑπὸ κυρί ου. καὶ πάλιν ἐν ψαλμοι῀̣ς̣ ἔχ̣εις· "τότε ἀγαλλιάσονται πάντα τὰ ξύλα τοῦ δρυμοῦ πρὸ προσώπου κυρίου". 11,4ab5a τηρῶν ἄνεμον οὐ σπερεῖ, καὶ βλέπων ἐν ταῖς νεφέλαις οὐ θερίσει, ἐν οἷς οὐκ ἔστιν γιγνώσ κων, τίς ἡ ὁδὸς τοῦ πνεύματος. ̣11,4α̣ καὶ πρὸς τὸ ῥητὸν ἀληθές ἐστιν, ἐπεὶ γὰρ ὁ σφοδρὸς "ἄν̣εμος" διαρίπτει τὸ σπειρόμενον 323 σπέρμα καὶ οὐ χωρεῖ εἰς οὓς ἔδει αὔλακας τῆς γῆς. ὡς δὲ πρὸς ἀναγωγὴν ὁ "ἄνεμος" πολλάκις ἐπὶ ἀβεβαί ου πράγματος λαμβάνεται· εἴρηται γὰρ ὅτι "περιφέρουσιν παντὶ ἀνέμῳ". ἐὰν "τηρεῖς" τὸν "ἄνεμον" τοῦτον, "οὐ σπε ρεῖς", ἀλλ' ὅταν καταπαύσῃ, ὅταν γένηται αἰθρία πολλῇ νηνεμίᾳ· τουτέστιν ὅσον ἡ ψυχὴ ὑπὸ παθῶν περιφέρεται ὧδε 42 κἀκεῖσε, οὐ δύνῃ "σπεῖραι ἐν δάκρυσιν", ἵν' "ἐν ἀ γαλλιάσει θερίσῃς", οὐ δύνῃ "σπεῖραι εἰς δικαιοσύνην". "τήρει" οὖν τὸν "ἄνεμον". δυνατὸν δέ δυνατὸν δὲ καὶ τὸ "τηρεῖν" ἀντὶ τοῦ παρατηρεῖν λαμ βάνεσθαι. λαμβάνεται δὲ ἡ λέξις καὶ ἐπὶ τούτου, ὁτὲ μὲν ἐπὶ φυλακῆς, ὁτὲ δὲ ἐπὶ παρατηρήσεως. ὅταν λέγῃ ὅτι "παρατηρήσεται ὁ ἁμαρτωλὸς τὸν δίκαιον" καὶ "ζητεῖ τοῦ θανατῶσαι", ἐπιτηρεῖ δὲ ὡς εἰ τοξότης τηροίη, ποῖον μέλος γυμνόν ἐστιν τοῦ ἀντιπαρατεταγμένου, ἵν' ἐκεῖ πέμψῃ τὸ βέλος. ὅταν δὲ λέγῃ ὅταν δὲ λέγῃ ὅτι "διατηρήσεις ἡμᾶς", ἀντὶ τοῦ "διαφυλάξῃς ἡμᾶς".

The Way of the Spirit and the Mystery of Bone Formation§42

42In the same way, the serpent cannot strike the wing of the man if it is outside the sandal. He who is 'shod with feet in preparation for the gospel' is not struck in the wing by the serpent. Thus indeed, in a manner of blessing, it is said to someone: 'iron and bronze is your sandal.' But you know that 'iron and bronze' is not received as a blessing for sandals; for it strikes the foot; for the sandal pulls the one 'shod' into its own shape and a wound occurs around the foot. Therefore, the one who has received 'authority to tread upon serpents and scorpions and over all the power of the enemy' (Luke 10:19) shows himself unhurt. The invincible and the unhurt are signified many times by these materials.

And seeing in the clouds, he will not reap (James 5:7). When 'he sees in the clouds,' he sees rain lying upon the earth, 'he will not reap.' We must force the meaning of the word; if a 'rain' is lying upon the crops, the 'rain' being driven down harms the things being reaped, making them moist, and they easily come to rot. This is therefore what the command is: in a suitable 'time' let every 'thing' be done by each one in his own way. Through these two words, he transfers them to all things.

For example, one being introduced into godliness, by way of divine knowledge, let him 'sow' when it is 'time,' receiving lessons which were fitting for the one being introduced to receive. And let him not 'reap' prematurely, but when he sees a 'rain' lying upon the ground capable of watering, then let him 'reap.' For at such times the harvest is taken. The diligent one begins and always has an end in the cutting ahead. The prior labors reach an end, but those following them take up the beginnings.

Such a thing, then, is this, and in the gospel the Savior says concerning the Spirit, of 'reapers' and 'sowers': 'that the sower may rejoice at the same time as the reaper' (Psalm 126:5). But it is not profitable in the same time to 'sow' and 'reap' in the sensible sense. But that of the word, the 'things being reaped' are grown, and those being grown come to 'being reaped.' For I said that some are left behind, but to others they come. For it has been said, 'when a man has completed, then he begins' (2 Timothy 4:18); and that which 'begins' and 'completes' happens 'at the same time.' The 'beginning' signifies the 'sowing,' and the 'end' the 'reaping.' 'The sower and the reaper rejoice at the same time.' And it is possible also to take it thus: when the s...

His harvest 'is completed', but it does not have the 'reaper'. The 'reaper', when he does not have 'seed', does not have that which 'he might reap'. Therefore, these things can happen simultaneously by the 'blessing' and 'grace of God'.

11,5a In which ones there is not a knowing one, what is the way of the Spirit. He says this: that 'in which there is not a knowing the way of the Spirit', these commandments are useful. And he said that the diligent and the perfect—indeed diligent and always progressing through progresses—is both; for he knows the 'way of the Spirit'. Thus, 'is the one knowing the way of the Spirit'; 'let him watch', if it is 'wind', not 'to sow', and when 'rain' is appropriate, and not 'to reap'.

11,5bc Just as a bone in the belly of a pregnant woman is formed, thus one will not know the 'works' of God. Regarding the incomprehensible of these 'works', it signifies either the hard-to-grasp. Those who have dealt with the nature of animals have spoken of a certain way and a sequence of change for each part; concerning 'bone' they did not have the power to say. 43 They say that blood is composed in such a way: when food is presented and digested—when it becomes through being sent to be processed—the food changes into blood; and that which is rejected must be cast out, it is not decomposed into the composition of the thing eaten, but is cast off as waste. But when it has been absorbed, then, through a change occurring successively, it is decomposed into blood. Then they say that from the blood, having become thick and congealed, flesh is made, and from the wastes of the food, hair, nails, and such things are made, which are as wastes. But concerning the generation of 'bone', none of them found it, so that this was as 'your judgments are a great abyss' (Psalm 139:6). Such a thing is also what is said in one of the Psalms: 'My bone was not hidden from you, which you made in secret' (Psalm 139:15). And 'which you made in secret', he says this, that its genesis is hidden; and 'was not hidden' this was 'from you'. Therefore, take this for an illustration.

She 'carries' is pregnant the woman who has received the seed from a man. But the seed, having been cast into the womb, undergoes the first change into nature. For there is nothing other than nature or seed having thickened, having near to change into flesh. After nature, the change leads to the embryo, the embryo...

Greek · §42

οὕτω καὶ ὁ ὄφις ···ου τὴν πτέρναν τοῦ ἀνθρώπου ἐπιτη ρε̣ῖ, εἰ ἔξω ἐστὶν τοῦ ὑποδήματος. ο῾̣ ? "υ῾̣π̣οδεδεμέ νος τοὺς πόδας ἐν ἑτοιμασίᾳ τοῦ εὐαγγελίου" οὐ πλήττε ται τὴν πτέρναν ὑπὸ τοῦ ὄφεως. οὕτω γοῦν ἐν εὐλογίας τρόπῳ λέγεται πρός τινα· "σίδηρος καὶ χαλκὸς τὸ ὑπό δημά σου". οἶδας δὲ ὅτι "σίδηρος καὶ χαλκὸς" οὐκ ἔστιν εὐλογία εἰς ὑποδήματα παραλαμβανόμενον· πλήττει γὰρ τὸν πόδα· ἕλκει γὰρ εἰς τὸ ἑαυτοῦ σχῆμα τὸ ὑπόδημα τὸν "ὑποδεδεμένον" καὶ τραῦμα γίνεται περὶ τὸν πόδα. τὸ ἄτρωτον οὖν δείκνυσιν ὁ λαβὼν "ἐξουσίαν πατεῖν ἐπάνω ὄφεων καὶ σκορπίων καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ". τὸ ἀκαταμάχητον καὶ τὸ ἄτρωτον διὰ τούτων τῶν ὑλῶν πολλάκι̣ς σημαίνεται. 11,4b καὶ βλέπων ε᾿̣ν ταῖς νεφέλαις οὐ θερίσῃ. ὅταν "βλέπει ἐν ταῖς νε̣φέλαις", ὁρᾷ ὄμβρον ἐπι κείμενον, "οὐ θερίζει". βιαζόμεθα τὰ τοῦ ῥητοῦ· ἐὰν̣ ?·····η̣ς ἐπικειμέ νου "ὑετοῦ", κατενεχ̣θεὶς ὁ "ὑετὸς" βλάπτει τὰ θεριζό μενα ὑγραίνων καὶ εὐκόλως εἰς σῆψιν ἔρχονται. τοῦτο οὖν ἐστιν, ὃ προστάττει· ἐν καταλλήλῳ "και ρῷ" ἕκαστον "πρᾶγμα" καὶ ἰδίῳ καὶ σὺ ποίει. διὰ δὲ τῶν δύο λέξεων τούτων με̣τ̣αφ̣έρει αὐτὰ εἰς πάντα. οἷον 324 ὁ ει᾿̣σ̣αγόμενος εἰς θεοσέβειαν, ἀπὸ γνώσεως θείας τύχῃ "σπειρέτω", ὅτε "καιρός" ἐστιν, δεχόμενος μαθήματα, ἃ προσῆκεν τῷ εἰσαγομένῳ δέξασθαι. καὶ μὴ παραυτὰ "θε ριζέτω", ἀλλ' ὅταν ἴδῃ ἐπικείμενον "ὑετὸν" δυνάμενον ποτίσαι, τότε "θεριζέτω". ἅμα γὰρ ἐπὶ τῶν τοιούτων ἀμ φότερα λαμβάνεται. ὁ σπουδαῖος ἄρχεται καὶ τέλος ἔχει ἀεὶ ἐν τῷ προ κόπτειν. αἱ προλαβοῦσαι προκοπαὶ τέλος λαμβάνουσιν, ἀρχὰς̣ δὲ αἱ διαδεχόμεναι. τοιοῦτό ιουν τι οὖν καὶ ἐν εὐαγγελίῳ ὁ ςωτὴρ περὶ πνεύματος "θεριζόντων" καὶ "σπειρόντων" λέγει· "ἵνα ὁ σπείρων ἅμα χαίρῃ καὶ ὁ θερίζων". οὐκ ἔστιν δὲ τοῦτο ἐπωφελὲς ἐν τῷ αὐτῷ καιρῷ τὸ αἰσθητὸν "σπείρειν" καὶ "θερίζειν". τὰ δὲ τῆς ἀ ρετῆς καὶ "θεριζόμενα" φύεται καὶ φυόμενα εἰς τὸ "θε ρίζεσθαι" ἔρχεται. εἶπον γὰρ ὅτι τῶν μὲν ἀπολείπεται, τοῖς δὲ ἐπέρχεται. εἴρηται γοῦν "ὅταν συντελέσῃ ἄν θρωπος, τότε ἄρχεται"· ᾗ δὲ "ἄρχεται" καὶ "συντε λεῖ" "ἅμα". σημαίνει δὲ τὴν "σπορὰν" ἡ "ἀρχή", τὸ δὲ "τέλος" ὁ "θερισμός". "ἅμα χαίρει σπείρων καὶ θερί ζων". δυνατὸν δὲ καὶ οὕτως λαβεῖν· ὅτε τὸ σπέρμα αὐτοῦ "τελεσφορεῖται", οὐκ ἔχει τὸν "θερίζοντα". ὁ "θερί ζων", ὅτε οὐκ ἔχει "σπεῖραι", οὐκ ἔχει, ὃ "θερίσῃ". "ἅμα" οὖν δύναται α̣υ᾿̣τ̣ὰ ὑπαρχθῆναι "εὐλογίᾳ" καὶ "χάριτι θεοῦ". 11,5a ἐν οἷς οὐκ ἔστιν γιγνώσκων, τίς ἡ ὁδὸς τοῦ πνεύματος. τοῦτο λέγει ὅτι "ἐν οἷς οὐκ ἔστιν γιγνώςκων τὴν ὁδὸν τοῦ πνεύματος" αἱ ἐντολαὶ αὗται χρησιμεύουσιν. εἶπον δὲ ὅτι ὁ σπουδαῖος καὶ τέλειός γε σπουδαῖος καὶ ἀεὶ ἐκ προκοπῶν εἰς προκοπὰς διαβαίνων ἀμφότερα ποι εῖ· οἶδεν γὰρ ἐκεῖνος τὴν "ὁδὸν τοῦ πνεύματος". οὕτως οὖν "ἐστιν ὁ γιγνώσκων τὴν ὁδὸν τοῦ πνεύ ματος"· "τηρείτω", εἰ "ἄνεμός" ἐστιν, μὴ "σπειρέτω", καὶ π̣ότε ἐπίκειται "ὑετός", καὶ μὴ "θεριζέτω". 11,5bc ὡς ὀστᾶ ἐν γαστρὶ τῆς κυοφο ρούσης, οὕτως οὐ γνώσῃ τὰ ποιήματα τοῦ θεοῦ. το`̣ ἀκατάλημπτον τῶν "ποιημάτων" τούτων ἢ τὸ δυσκατά λημπτον σημαίνει. οἱ περὶ φύσεως ζῴων πραγματευσάμε νοι ἑκάστου μορίου εἴρηκαν ὁδόν τινα καὶ ἀκολουθίαν μεταβολῆς· περὶ "ὀστέου" οὐκ ἔσχον εἰπεῖν. 43 λέγουσιν ὅτι αἷμα συνίστα̣τ̣αι τ̣οιῶσδε· τῆς τροφῆς τῆς προσενεχ θείσης δι̣αγευθείσης–ὅταν διὰ τοῦ πεπέμφθαι φλέγ 325 μα γένηται–ἡ τροφὴ εἰς αἷμα μεταβάλλει· τὸ δὲ ἄπεπ τον ἐκβλητέον ἐστίν, οὐκ ἀναλύεται εἰς τὴν σύνστασιν τοῦ βεβρωκότος, ἀλλ' ὡς περίττευμα ἀποβάλλεται. ὅταν δὲ πεφθῇ, τότε κατὰ μεταβολὴν καθεξῆς γινομένην ἀναλύεται εἰς αἷμα. εἶτα ἐκ τοῦ αἵματος λέγουσιν πυκ νωθέντος καὶ παγέντος γίνεσθαι σάρκα καὶ ἐκ τῶν περιτ τευμάτων τῆς τροφῆς γίνεσθαι τρίχας, ὄνυχας καὶ τὰ τοι αῦτα, τἃ ὥσπερ περιττεύματά ἐστιν. περὶ δὲ τῆς γενέ σεως τοῦ "ὀστέου" οὐδεὶς ἐκείνων εὗρεν, ἵνα ἦν τοῦτο ὡς "τὰ κρίματά σου ἄβυσσος πολλή". τοιοῦτόν ε᾿̣στιν καὶ τὸ ἐν ἑνὶ τῶν ψαλμῶν λεγόμενον· "οὐκ ἐκρύβη τὸ ὀσ τοῦν μου ἀπὸ σοῦ, ὃ ἐποίησας ἐν κρυφῇ". καὶ τὸ "ὃ ἐ ποίησας ἐν κρυφῇ" τοῦτο λέγει ὅτι κεκρυμμένη ἐστὶν αὐ τοῦ ἡ γένεσις· "οὐκ ἐκρύβη" δὲ τοῦτο "ἀπὸ σοῦ". λοιπὸν πρὸς ἀναγωγὴν τοῦτο λάμβανε. "κυοφορεῖ" ἡ συνλαβοῦσα ὑπὸ ἀνδρὸς ἡ σπέρματα δεξαμένη. τὸ σπέρ μα δὲ καταβληθὲν εἰς τὴν ὑστέραν πρώτην μεταβολὴν δέ χεται εἰς φύσιν. οὐδὲν γὰρ ἕτερόν ἐστιν φύσις ἢ σπέρμα πεπυκνωμένον ἐγγὺς ἔχον τοῦ μεταβαλεῖν εἰς σάρ κα. μετὰ τὴν φύσιν ἡ μεταβο̣λὴ εἰς τὸ ἔν̣βρυον ἄγει, τὸ ἔνβρυον

Sowing in Tears and Reaping in Joy§43

43Toward the living being, after which the manifestation immediately occurs. Just as 'it is not known' those 'in the womb of the pregnant woman,' unless by chance a revelation from God happens to occur, so the soul, which has attached itself to the seeds and the wombs of the 'bridegroom' of the Savior—about whom it is said, 'he who has the bride is the bridegroom' (Matt 9:15)—has hidden the wombs. But then they become manifest, when the wombs, which God sowed, change into thought and works. It is not therefore necessary to always have them 'in the womb.' And one has them 'in the womb' and 'bears them' who does not change the words and the thoughts of the works into works and dogmatic contemplations. Just as there 'you do not know' those things, unless they change into good works and pious contemplations, so also one 'will know the works of God' no other way than if they change into works according to energetic operation.

In order that you might receive the strong dogmas as the 'bone of the pregnant woman' by an upward leading; for the 'bones' are the sustaining things of the body. In the same way, without the dogmas of piety, the passions and the duties are not correctly placed. For this reason, it is said concerning these 'bones' that they also have 'knowledge of God' and know that no one is 'like Him.' He did not say absolutely, but rather 'in the womb of the pregnant woman'; just as if I say that when it is night nothing of the visible is seen, I am not saying that nothing is seen, but rather when it is night; for it is not the same to say 'nothing is seen' and 'at night nothing is seen.' 'In the morning sow your seed, and in the evening let not your hand withhold, for you do not know which this or that will succeed' (Eccl 11:6).

Since we are very much turning toward the literal, and this is to be taken toward history. Often the name of 'day' does not signify only the illuminated air when the sun was above the earth, but also the whole life of man, as if the hymnographer says, 'and I waited for you all the day.' And often 'day' and a 'season' beginning and receiving are called the same. He says therefore that at the beginning of the 'season'—so that you might take the 'day' as one 'season' of 'sowing' and 'reaping'—he says at the beginning of that 'season,' by which there is 'sowing,' do not be slow, 'sow your seed.' For so in the 'evening' not...

Your hand finds what it will reap; when the time is fulfilled, the harvest will stand. And these things are spoken in a literal sense. But in an allegorical sense, those 'sowing in tears'—those 'sowing into the Spirit, so that they may reap eternal life'—sow in the beginning of the 'day'; and it is that 'day' which Abraham received with love and longing, so that he might 'see' and be shown by the Savior. And that 'day' is the one of which the choir of the saints says: 'This is the day which the Lord has made'. The apostle also signifies this same thing to the Romans, writing: 'the night is gone, and the day is near, as if we walk decently in the day' (Romans 13:12). Thus he says: the time of 'ignorance' is called 'night'; after this has 'passed', the 'day' succeeds it.

The beginning of the 'day' is 'morning', in which all the saints hasten. One of them says: 'I will stand before you in the morning and watch' (Psalm 118:18), and 'my God, my God, toward you I rise at dawn' (Psalm 43:3). Another says: 'out of the night my spirit rises toward you, O God' (Psalm 57:8). In this morning, 'sowing in tears', sowing the seeds of virtue with pains, sowing into the Spirit with sweat, so that you may 'reap eternal life', and having 'sown in tears you may reap in joy' (Psalm 126:5) and come 'rejoicing', bringing the sheaves of the seed. Therefore, let not 'your hand' let go of the beginning of the sowing. The word 'sow' applies to both senses.

It can also be understood thus: since, as 'walking decently in the day', they are both 'children of light' and 'children of the day', these have the 'present age' as the 'morning' of virtue, in which they owe to 'sow', so that in the 'evening' they may 'reap'. Yet that 'evening' is not theirs, but of others; for to them there will be eternal light, the 'sun of righteousness' (Malachi 4:2) always touching them. You have something similar in a psalm: 'weeping may endure for a night, but joy comes in the morning' (Psalm 30:5). The sun 'rises and sets' at once, but not for the same people; to those to whom it 'rises', they 'rejoice'; to those to whom it 'sets', they 'weep'. Something similar is brought in Jeremiah: 'late her voice cried out' (Jeremiah 4:19), when her 'sun' was 'setting'. And it is said in the manner of a threat: 'and the sun shall set upon the prophets'—and 'prophets' here he means...

Greek · §43

εἰς τὸ ζῷον, μεθ' ὃ ἡ ἀπότεξις εὐθέως γίνεται. ὥσπερ οὖν "οὐ γιγνώσκεται" τὰ "ἐν γαστρὶ τῆς κυοφο ρούσης", εἰ μὴ τύχοι ἀποκάλυψις υ῾̣π̣ὸ θεοῦ γε̣νέσθαι, οὕτως ἡ ψυχὴ ἡ προσηκαμένη τὰ σπέρματα καὶ τὰς γονὰς τὰς τοῦ "νυμφίου" τοῦ ςωτῆρος, περὶ οὗ λέγεται "ὁ ἔχων τὴν νύμφην νυμφίος ἐστ̣ι´̣ν", κεκρυμμένας ἔχει τὰς γονάς. τότε δὲ γίνονται φανεραί, ὅταν εἰς ν̣οήμα τα καὶ ἔργα μεταβάλωσιν αἱ γοναί, ἃς ἔσπειρε θε ός. οὐ δεῖ οὖν ἀεὶ "ἐν γασ̣τ̣ρ̣ὶ" αὐτὰ ἔχειν. "ἐν γαστρὶ" δὲ ἔχει αὐτὰ καὶ "κυοφορεῖ" ἡ μὴ μεταβάλλου σα τοὺς λόγους̣ κ̣αι`̣ τὰς νοήσεις τῶν ἔργων εἰς ἔργα καὶ θεωρήματα δογματικά. ὥσπερ οὖν ε᾿̣κεῖνα "οὐ γιγνώσκεις", εἰ μὴ μεταβάλωσιν εἰς ἔργα ἀγαθὰ καὶ θεω ρίας ευ᾿̣σεβεῖς, οὕτ̣ως οὐδὲ τὰ ἄλλα "ποιήματα τοῦ θεοῦ γνώσει", ἐὰν μὴ μεταβάλωσιν εἰς τ̣ὰ κατ' ἐνερ γείαν ἔργα. ἵνα "ὀστᾶ τῆς κυοφορούσης" κατὰ ἀναγωγὴν τὰ ἰσχυρὰ δ̣ο´̣γ̣μ̣α̣τ̣α λάβῃς· διακρατητικὰ γάρ ἐστιν τὰ "ὀστέα" ὅ λου τοῦ σω´̣μ̣ατος· οὕτω κα̣ὶ ἀ´̣ν̣ευ τῶν δογμάτων τῆς εὐ 326 σεβείας τὰ πάθη καὶ ἐπιτηδεύματα οὐκ̣ ἐ´̣στ̣ιν ὀρθῶς κείμενα. διὰ τοῦτο λέγεται περὶ τούτων τῶν "ὀστέων" ὅτι καὶ "γνῶσιν" ἔχουσιν "θεοῦ" καὶ ἴσασιν ὅτι οὐδεὶς "αὐτοῦ ὅμοιός" ἐστιν. οὐ καθάπαξ οὖν εἶπεν, ἀλλ' ὅσον "ἐν τῇ γαστρὶ τῆς κυοφορούσης"· ὡς ἐὰν λέγω ὅτι νυκτὸς οὔσης οὐδὲν ὁρᾶται τῶν ὁρατῶν, οὐ τοῦτο λέγω ὅτι οὐδὲν ὁρᾶται, ἀλλὰ νυκτὸς οὔσης· οὐ ταὐτὸν δέ ἐστιν τὸ μηδὲν ὁρᾶσθαι καὶ νυκτὸς μηδὲν ὁρᾶσθαι. 11,6abc ἐν πρωΐᾳ σπεῖρον τὸ σπέρμα σου καὶ ἐν ἑσπέρᾳ μὴ ἀφέτω ἡ χείρ σου, ὅτι οὐ γιγνώσκεις, ποῖον στοιχήσεις τοῦτο ἢ τοῦτο. ̣11,6ab ἐπειδὴ πάνυ τρεπόμεθα ὡς ἐπὶ τὸ πλεῖ στον πρὸς ῥητόν, καὶ τοῦτο πρὸς ἱστορίαν λημπτέον. πολλαχοῦ τὸ ὄνομα τῆς "ἡμέρας" οὐ τὸν πεφωτισμέ νον ἀέρα μόνον, ὅταν ὑπὲρ γῆς ἦν ὁ ἥλιος, σημαίνει, ἀλλὰ καὶ ὅλον τὸν βίον τοῦ ἀνθρώπου, ὡς ἐὰν λέγῃ ὁ ὑμνῳδὸς "καὶ σὲ ὑπέμεινα ὅλην τὴν ἡμέραν". πολλάκις δὲ λέγεται "ἡμέρα" καὶ "καιρός" τις ἀρχόμενος καὶ λή γων. λέγει οὖν ὅτι ἐν τῇ ἀρχῇ τοῦ "καιροῦ"–ἵνα τὸν "καιρὸν" τοῦ "σπόρου" καὶ τοῦ "θερισμοῦ" λάβῃς "ἡ μέραν" μίαν–λέγει ἀρχομένου τοῦ "καιροῦ" ἐκείνου, καθ' ὃν ἔστιν "σπεῖραι", μὴ ἀργὸς ἔσο, "σπεῖρον τὸ σπέρμα σου". οὕτω γὰρ ἐν τῇ "ἑσπέρᾳ" οὐκ "ἀφῆται ἡ χείρ σου" εὑρίσκουσα τί "θερίσει"· "πληρωθέντος τοῦ χρό νου" ὁ "θερισμὸς" ἐνστήσεται. καὶ ταῦτα μὲν ὡς πρὸς ῥητόν. ὡς δὲ πρὸς διάνοιαν οι῾̣ "ἐν δάκρυσιν σπείροντες", οἱ "σπείροντες εἰς τὸ πνεῦμα, ἵνα θερίσουσιν ζωὴν αἰώνιον", ἐν ἀρχῇ "ἡμέρας" "σπείρουσιν", "ἡμέρας" δὲ ἐκείνης, ἧς ἔρωτα καὶ πόθον ἔλαβεν ὁ "Ἀβραάμ, ἵνα ἴ δῃ" καὶ δε̣ι̣χ̣θῇ αὐτῷ ὑπὸ τοῦ ςωτῆρος· καὶ ἡ "ἡμέ ρα" ἐκείνη, περὶ ἧς πως ὁ τῶν ἁγίων χόρος λέγει· "αὕτη ἡ ἡμέρα, ἣν ἐποίησεν ὁ κύριος". τὴν αὐτὴν ταύτην ὑποσημαίνει καὶ ὁ ἀπόστολος Ῥωμαίοις γράφων· "ἡ νὺξ προέκοψεν, ἡ δὲ 44 ἡμέρα ἤνγισεν, ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατοῦμεν". τοῦτο οὖν λέγει· τέλος ἀπείληφεν ὁ τῆς "ἀγν̣οίας" καιρὸς "νὺξ" ὀνομαζόμενος· τούτου "προκό ψαντος" διαδέχεται ἡ "ἡμέρα". 327 ἀρχὴ τῆς "ἡμέρας" ἐστὶν "πρωΐα", ἐν ᾗ σπεύδουσιν πάντες οἱ ἅγιοι. καὶ ὁ μὲν αὐτῶν λέγει· "τὸ πρωῒ παρα στήσομαί σοι καὶ ἐφόψομαι" καὶ "ὁ θεός, ὁ θεός μου, πρὸς σὲ ὀρθρίζω". ἄλλος· "ἐκ νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρὸς σέ, ὁ θεός". ἐν ταύτῃ τῇ πρωϊνῇ "σπεῖρον ἐν δάκρυσιν", σὺν πόνοις "σπεῖρον" τὰ τῆς ἀρετῆς σπέρματα, σὺν ἱδρῶτι "σπεῖρε εἰς τὸ πνεῦμα", ἵνα "θερίσῃς ζωὴν αἰώνιον" καὶ "σπείρας ἐν δάκρυσιν ἐν ἀγαλλιάσει θερί σῃς" καὶ ἔλθῃς "ἀγαλλιώμενος" φέρων τὰ δράγματα τοῦ σπόρου. "μὴ ἀφέτω" οὖν "ἡ χείρ σου" τὴν ἀρχὴν τῆς σπο ρᾶς. ἐπ' ἀμφοτέρους τοὺς λόγους "σπεῖρον". δυνατὸν δὲ καὶ οὕτω λαβεῖν· ἐπεὶ "ὡς ἐν ἡμέρᾳ εὐ σχημόνως περιπατεῖν" δεῖ καὶ "υἱοὶ φωτός" εἰσιν καὶ "υἱ οὶ ἡμέρας", οὗτοι τῆς ἀρετῆς "πρωΐαν" ἐ´̣χουσιν τὸν "ἐνεστῶτα αἰῶνα", ἐν ᾧ "σπείρειν" ὀφείλουσιν, ἵν' ἐν τῷ "ἑσπερινῷ" "θερίσουσιν". οὐκ α̣υ᾿̣τῶν δέ ἐστιν "ἑσπε ρινὸς" ἐκεῖνος, ἀλλὰ ἄλλων· αὐτ̣ο̣ῖς̣ γ̣ὰρ̣ ἔσται φῶς αἰώνιον, ὁ "ἥλιος τῆς δικαιοσύνης" ἀεὶ αὐτοὺς καταλάμ πων. ὅμοιον ἔχεις ἐν ψαλμῷ κείμενον· "τὸ ἑσπέρας αὐ λισθήσεται κλαυθμὸς καὶ εἰς τὸ πρωῒ ἀγαλλίασις". ἅμα "ἀνατέλλει καὶ δύει ὁ ἥλιος", ἀλλ' οὐ τοῖς αὐτοῖς· οἷς ο̣ὖν̣ "ἀνατέλλει", "ἀγαλλιῶνται"· οἷς δὲ "δύεται", "κλαίουσιν". παραπλήσιον του´̣τ̣ῳ ἐν Ἰηρεμίᾳ φέρεται· "ὀψὲ φωνὴ αὐτῆς ὠλόλυξεν", ὅτε "ἔδυε" αὐτῆς ὁ "ἥλιος". ἀπειλῆς δὲ τρόπῳ εἴρηται· "καὶ δύσεται ἥλιος ἐπὶ τοὺς προφήτας"–"προφήτας" δὲ ὧδε λέγει

Christ as Alpha and Omega, Beginning and End§44

44The false prophets—for 'the day shall come upon them to darken them' (Eccl 11:6). Therefore, you, O man, being exhorted to 'sow in the morning, and let not your hand withhold' (Eccl 11:6) until the 'evening', so that you may receive an excellent 'harvest' of knowledge from God; for 'light your own light of knowledge, and bear fruit unto the fruit of life, until generations of righteousness come to you'.

use you do not know what sort of thing will belong, this or that. 'You do not know', he says, 'what this or that will belong to'. If you are 'sowing' but not farming, you do not know whether it bears fruit or does not bear fruit.

is also possible to take this to mean that the same person 'at once' 'sows' and 'reaps', so as not to 'belong' to one kind first and to another kind second 'at once' while all things are happening. And yesterday was a witness to the Gospel that 'so that the sower may rejoice together with the reaper' (Matt 13:43), as the same 'time' is for both 'seed' and 'harvest'; 'harvest' indeed of the progress already received, and 'seed' of the future to be received.

And the visitation of the Savior may happen to some 'in the morning' and to others 'in the evening'; 'evening' for those who were unfaithful, but 'morning' for those to whom the sun 'has risen' (Ps 118:130) through 'faith' and 'piety'. And this must be said: it is impossible to teach correctly one who has not learned.

In the very beginning of the introduction to instruction, it is 'sow and let not your hand withhold' so that one might again have a product and 'sow' and feed others. Such a blessing is brought forth in Genesis concerning Benjamin: 'Benjamin', he says, 'a wolf that snatches the morning food and will distribute food in the evening' (Gen 49:27).

The 'wolf that snatches' was when 'he persecuted the church and incited it'; gap... of that state, and the rest became from 'Benjamin' the son of the right hand, the 'son of the day', the son of rest; then indeed 'he ate in the morning', being instructed in the introduction according to faith, 'and in the evening he gave food as nourishment', he became an 'apostle', a 'teacher in faith and truth among the Gentiles'.

Furthermore, what then is 'you do not know'?—since they are 'at once', you do not have the knowledge that divides this from that. To 'belong' here means to be placed together. 11,6d7ab And if the two are the same good things. And the light is sweet and good to the eyes.

To see with the sun. If, he says, 'you sow' well and 'you reap', 'the two good things have happened at once'. And you have received well the preceding progress and have received the following well.

Jesus himself therefore says to be 'beginning and end'; 'I', he says, 'am the Alpha and the Omega, the beginning and the end, the first and the last, the living one and I became dead, and behold, I am living forever' (Rev 1:8, 22:13). See how these things, appearing to be opposite, he says to be himself both before and after. For he says, 'I am the first and I am the last', or first, 'I am the Alpha and I am the Omega'.

There are letters which the Holy Spirit engraves in the heart of those thus prepared. For he says: 'not on stone tablets, but on fleshly tablets I engrave' (2 Cor 3:3); and he says these are written by the Holy 'Spirit', by the 'living Spirit'. He himself is also the divine letters; in which the 'book of the living' (Rev 21:27) is written, in which 'the names' of the apostles are engraved 'in the heavens' (Rev 21:27), there they are inscribed. He therefore says 'I am the Alpha and I am the Omega'.

Through other things he revealed that the other things also are. He himself is therefore 'beginning' and 'end'. It is therefore within his power to participate 'at once', in which respect he is 'beginning' and 'end'; according to one respect 'beginning', and according to another 'end'. And just as we call the same one 'lamb' and 'shepherd' and these do not conflict, so we call him 'way' and 'door' and these do not oppose. Thus he himself is called 'beginning' and 'end'.

'Beginning' is as a 'foundation' of the 'divine building' being laid down; 'for no one can lay a foundation other than the one already laid' (1 Cor 3:11). He himself is the 'head of the corner' (Ps 118:22); he himself the 'placed foundation' 'has become the head of the corner', joining; and the 'corner' is the meeting of two walls. Just as the two covenants and the two peoples were joined and the church became one, using Christ as 'head', so also he became 'end'.

Behold, 'beginning and end', 'first and last'. Take the 'first' here according to honor; there are those bearing the first things 'in the church' such as 'apostles, prophets'; there are also the others having such things as 'the gift of healings, understanding, governance, tongue'. All...

Greek · §44

τοὺς ψευ δοπροφήτας–"καὶ συνσκοτάσει" γὰρ "ἐπ' αὐτοὺς ἡ ἡμέ ρα". σὺ οὖν, ὦ ἄνθρωπε, προτρεπόμενος "πρωΐᾳ σπεῖρε, μὴ ἀφέτω ἡ χείρ σου" μέχρι τῆς "ἑσπέρας", ἵνα λάβῃς "θερισμὸν" ἄριστον παρὰ θεοῦ γνῶσιν· "φωτίσατε" γὰρ "ἑαυτοι῀̣ς φῶς γνώσεως, τρυγήσατε εἰς καρπὸν ζωῆς, ἕως οὗ ἔλθωσιν ὑμῖν γενήματα δικαιοσύνης". 11,6c ὅτι οὐ γιγνώσκεις, ποῖον στοιχήσεις τοῦ το ἢ τοῦτο. "οὐ γιγνώσκεις", φησίν, "ποῖον στοιχεῖ τοῦτο ἢ τοῦτο". ἐὰν "σπείρας" μὴ γεωργῇς, οὐκ οἶδας, εἰ φέρει καρπὸν ἢ οὐ φέρει. 328 δυνατὸν δὲ καὶ τοῦτο λαβεῖν ὅτι ὁ αυ᾿̣τὸς "ἅμα" "σπείρει" καὶ "θερίζει", ὡς μὴ "στοιχῆσαι π̣ο̣ι̣ο`̣ν̣" πρῶτον καὶ "π̣οιὸν" δεύτερον "ἅμα" πάντων γινομένων. καὶ ἔλα βον χθὲς μαρτύριον τοῦ εὐαγγελίου ὅτι "ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων", ὡς τὸν αὐτὸν "καιρὸν" εἶναι καὶ "σπόρου" καὶ "θερισμοῦ", "θερισμοῦ" μὲν τῆς προ λαβούσης προκοπῆς, "σπόρου" δὲ τῆς μελλούσης δ̣ια δέχεσθαι. δύναται δὲ καὶ ἡ ἐπιδημία τοῦ ςωτῆρος τοῖς μὲν γεγονέναι "πρωΐα", τοῖς δὲ "ἑσπέρα"· "ἑσπέρα" μὲν τοῖς ἀπιστήσασιν, "πρωΐα" δὲ οἷς "ἀνέτειλεν" διὰ τῆς "πίστεως" καὶ τῆς "εὐσεβείας". καὶ τοῦτο δὲ ῥητέον· ἀδύνατόν ἐστιν ὀρθῶς διδάξαι μὴ μαθόντα. ἐν τῇ οὖν ἀρχῇ τῆς εἰσαγωγῆς τῆς παιδεύσε ως "σπεῖρε καὶ μὴ ἀφέτω ἡ χείρ σου" ὥστε δυνηθῆναι πά λιν ἔχειν γένημα καὶ "σπεῖραι" καὶ θρέψαι ἄλλους. τοιαύ τη τις εὐλογία φέρετα̣ι ἐν τῇ Γενέσει περὶ Παύλου· "Βε νιαμίν", φησίν, "λύκος ἅρπαξ τ̣ο`̣ πρωϊνὸν ἔδετα̣ι̣ καὶ τὸ ἑσπέρας διαδώσει τροφήν". "λύκος ἅρπαξ" ἦν, ὅτε "ἐδίωκεν τὴν ἐκκλησίαν καὶ ἐπόρθει αὐτήν"· αλλο? ······· τ̣η῀̣ς̣ καταστάσεως ἐκείνης καὶ λοιπὸν γέγονεν ἐκ τοῦ "Βενιαμὶν" τοῦ υἱοῦ τῆς δεξίας, τοῦ "υἱοῦ τῆς ἡμέρας", τοῦ υἱοῦ τῆς ἀναπαύσεως, τότε λοιπὸν "τὸ πρωῒ ἤσθιεν", ἐπαιδεύετο ἐν τῇ εἰσαγωγῇ τ̣ῃ῀̣ κατὰ τὴν πίστιν, "κ̣α̣ι`̣ τὸ ἑσπέρας διέδωκε τροφήν", "ἀπόστολος" γέγονεν, "διδάσκαλος ἐν πίστει καὶ ἀληθείᾳ ἐθνῶν". ἐπερ· τὸ οὖν "οὐ γιγνώσκεις"; –ἐπεὶ "ἅμα" εἰσίν, οὐκ ἔχεις γνῶσιν διαιροῦσαν τόδε ἀπὸ τοῦδε. τὸ "στοιχῆσαι" ὧδε σημαίνει τὸ συν καταθέσθαι. 11,6d7ab καὶ ἐὰν τὰ δύο ἐπὶ τὸ αὐτὸ ἀγαθά. καὶ γ̣λ̣υκὺ τὸ φῶς καὶ ἀγα θὸν τοῖς ὀφθαλμοῖς τοῦ βλέπειν σὺν τὸν ἥλιον. ̣11,6δ̣ ἐάν, φησίν, "σπείρῃς" ἀγαθῶς καὶ "θερίσῃς", "τὰ δύο ἀγαθὰ ἐπὶ τὸ αὐτὸ" γέγονεν. καὶ καλῶς̣ τ̣ελέ σας τὴν 45 προλαβοῦσαν προκοπὴν καὶ τὴν διαδεχομένην κα λῶς παρε´̣λ̣α̣βες. αὐτὸς οὖν Ἰησοῦς λέγει εἶναι "ἀρχὴ καὶ τέλος"· "ἐγώ", φησίν, "εἰμι τὸ ἄλφα καὶ τὸ ὦ, ἡ ἀρχὴ καὶ τὸ τέ λος", "ὁ πρῶτος καὶ ὁ ἔσχατος, ὁ ζῶν καὶ ἐγενάμην νε κρὸς καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας". ὅρα πῶς αὐτὰ τα`̣ δοκοῦντα ἀντικείμεν̣α κ̣αὶ πρότερα κατ̣' ὕστε 329 ρα αὐτὸς εἶναι λέγει. λέγει γοῦν ὅτι "ἐγὼ ὁ πρῶτος καὶ ἐγὼ ὁ ἔσχατος", ἢ πρῶτον "ἐγὼ τὸ ἄλφα καὶ ἐγὼ τὸ ὦ". ἔστιν γράμματα, ἃ χαράττει τὸ πνεῦμα τὸ ἅγιον ἐν τῇ καρδίᾳ τῶν οὕτω παρεσκευασμένων. λέγει γάρ· "οὐκ ἐν πλαξὶν λιθίναις, ἀλλ' ἐν πλαξὶν σαρκίναις ἐπιγράφω"· καὶ λέγει ταύτας γράφεσθαι ὑπὸ τοῦ ἁγίου "πνεύματος", ὑπὸ τοῦ "ζῶντος πνεύματος". αὐτὸς οὖν ἐστιν καὶ τὰ γράμματα τὰ θεῖα· ἐν ᾗ γράφεται ἡ "βίβλος τῶν ζώντων", ἐν ᾗ χαράττονται "τὰ ὀνόματα" τῶν ἀποστόλων "ἐν τοῖς οὐρανοῖς", ἐκεῖ ἐνπολιτογραφοῦσιν. λέγει οὖν "ἐγὼ τὸ ἄλφα καὶ ἐγὼ τὸ ὦ". διὰ τ̣ῶν ἄλλων ἐδήλωσεν ὅτι κ̣α̣ι`̣ τ̣ὰ ἄλλα ἐστίν. "ἀρχὴ" οὖν καὶ "τέλος" αὐτός ἐστιν. ἐξὸν οὖν αὐτοῦ μετέχειν "ἅμα", καθ' ὃ "ἀρχή" ἐστιν καὶ "τέ λος"· κατὰ ἄλλο μὲν "ἀρχή", κατὰ ἕτερον δὲ "τέλος". καὶ ὥσπερ τὸν αὐτὸν λέγομεν "ἀμνὸν" καὶ "ποιμένα" καὶ οὐ μάχεται ταῦτα, οὕτω λέγομεν καὶ "ὁδὸν" καὶ "θύ ραν" καὶ οὐκ ἀντίκειται ταῦτα. οὕτως αὐτὸς λέγεται "ἀρχὴ" καὶ "τέλος". "ἀρχή" ἐστιν ὡς "θεμέλιος" τῆς "θείας οἰκοδομῆς" καταβαλλόμενος· "θεμέλιον γὰρ ἄλ λον οὐδεὶς δύναται θεῖναι παρὰ τὸν κείμενον". αὐτὸς δέ ἐστιν ἡ "κεφαλὴ τῆς γωνίας"· αὐτὸς ὁ "τεθει`̣ς̣ θεμέλιος" "γέγονεν κεφαλὴ τῆς γωνία̣ς̣" συνάπτων· ἡ "γωνία" δὲ δύο τοίχων συναφή ἐστιν. ὡς οὖν συνήχθη σαν αἱ δύο διαθῆκαι καὶ οἱ δύο λαοὶ καὶ ἡ ἐκκλησία μία γέγονεν "κεφαλῇ" τῷ Χριστῷ χρωμένη, γέγονεν καὶ "τέλος". ἰδοὺ "ἀρχὴ καὶ τέλος", "πρῶτος καὶ ἔσχατος". τὸ "πρῶτον" ὧδε κατὰ τιμὴν λάβε· εἰσὶν "ἐν τῇ ἐκκλησίᾳ" τὰ πρωτεῖα φερόμενοι οἷον "ἀπόστολοι, προφῆται"· εἰσὶν καὶ τὰ ἄλλα ἔχοντες οἷον "χάρισμα ἰαμάτων, ἀντίλημψιν, κυβέρνησιν, γλῶτταν". πάντα

The Light and the Visible§45

45Therefore he is that one. For they become such by imitating him. And so he is called 'first' in honor and 'last' in honor.

But if you wish to hear a deeper word: Jesus your Lord, 'passing through the heavens,' imitated all the logoi in both the ascent and the descent, just as it is carried in Isaiah to the one ascending, so that he might benefit every rank; for he did not pass through a place descending, where no benefit was accomplished. Therefore the super-ascending one can also be a living being, but the 'last' is perhaps the 'man or the one descended.' He imitated all, so that every rank might be benefited. For did not the apostle himself say, 'he has become all things to all, so that he might win all' (1 Cor 9:22)? And to those to whom 'he became all things' and who also are 'the last,' 'he became lawless to the lawless, so that he might win the lawless; a Jew to the Jews, so that he might win the Jews; wisdom to the wise' (1 Cor 9:20-22)—if then his imitator was doing these things, he does much more.

Furthermore, he says having said this: 'the living one and I was born a corpse.' 'I am the living one,' not the 'one having become living'; for he is 'living,' for he is 'life,' but 'he became' 'dead'; but the intervening part is resolved: for he came up; 'and behold, I am living forever' (Rev 1:18). For if even 'living' he happens to have 'become dead,' he has not 'become dead forever' by that 'life' shining forth, which they had before the death.

And the light is sweet and good to the eyes. In either way, the 'light is sweet' 'to the eyes and good.' It benefits the 'eyes.' And if you take it regarding the sensible, it shows him the visible things. But if regarding the divine 'light' of the eternal, about which it is said, 'was the true light, which enlightens every man' (John 1:9), 'enlightening the eyes of the heart,' it is 'sweet' to them. In either way, the 'light' and the 'eyes' must be taken, and likewise the 'sweetness.' Similarly, if he speaks about the visible things of those shown by the sensible...

The word 'sweet' is instead 'pleasant'. If you take the internal 'eyes' and the 'true light', it is 'sweet' just as it is said, 'Taste and see that the Lord is good' (Psalm 34:8) and 'Your words are sweeter than honey and wax' (Psalm 19:10), 'Eat honey, my son, for it is good wax, so that your palate may be sweetened' (Proverbs 24:13). The 'honey', that which is eaten, is the 'good', the spiritual dripping from the Scriptures; and the 'wax', in which the word of the Scriptures consists.

Regarding 11,7b, it is seeing with the sun. He who has this 'light' 'sees the sun'. Listen again in another way. The other visible things are shown by 'sun' and 'light'; but the 'light' itself is not shown by another, but it manifests itself. This happens both in history and in the upward ascent. To see in harmony, there must be both sight and 'light' and visible things. For there are times when, though sight exists, visible things are not perceived, when it is night. And again, when the 'light' exists, if someone does not look, even if he is not deprived of it, he does not see them. Therefore, you see these things when the 'light'... makes them manifest for perception.

And there is something else: the 'light' that shows, the visible things that are shown, and the sight that shows. Regarding the intelligible, it is not so. The 'light' is not shown by 'light' even though it is visible, but it makes itself manifest. Moses said this, 'Show me yourself', and 'no one else is able to show me' (Exodus 33:20), just as if someone said to the 'sun', 'Show yourself to me', for no one else can show you. So also the Savior said in the Gospels: 'He who has my commandments and keeps them, he is the one who loves me; and he who loves me will be loved by my Father, and I will manifest to him' (John 14:21).

Greek · §45

οὖν αὐτός ἐστιν. αὐτὸν γ̣ὰρ μιμούμενοι γίνονται ταῦτα. καὶ οὕτω λέγεται καὶ "πρῶτος" κατὰ τιμὴν καὶ "ἔσχατος" κατὰ τιμ̣ήν. εἰ δὲ θέλεις καὶ βαθύτερον λόγον ἀκοῦσαι· Ἰη σοῦς "διερχόμενος τοὺς οὐρανοὺς" οὐ μόνον ἐν τῇ ἀν όδῳ ἀλλὰ καὶ ἐν τῇ καθόδῳ πάντας ἐμιμήσατο τοὺς λογι κο̣ύς, ὡς ἐν Ἰσαΐᾳ φέρεται τῷ ἀναβατικῷ, ἵν' ὠφε λήσει πᾶν τάγμα· οὐ διέβη γὰρ τόπον κ̣ατιω´̣ν, ἔνθα̣ οὐ πεποίηται ὠφέλειαν. δύναται οὖν καὶ τὸ ὑπεραναβε βηκὸς ζῷον ε̣ἰ῀̣ναι, "ἔσχατον" δὲ τ̣άχα ὁ "ἄνθρωπος ἢ ὁ κα̣ταχθόνιος. πάντας̣ οὖν ἐμιμήσατο, ἵνα πᾶν̣ τ̣άγ μα ω᾿̣φελήσει. ε̣ι᾿̣ γὰρ ὁ ἀπόστολος αὐτο`̣ς "τοῖς πᾶσιν πάντα γέγονεν, ἵνα πάντας κερ̣δήσῃ"–ἐκ̣είν̣οις δὲ "πάντα γέγονεν" καὶ ᾡ῀̣ "ἔσχατοί" εἰσιν, "γέγονεν τοῖς ἀνόμοις ἄνομος, ἵνα τοὺς ἀνόμ̣ους κερδήσῃ, τοῖς 330 Ἰο̣υδ̣αίοις̣ Ἰουδαίοις Ἰουδαῖος", τοῖς "σοφοῖς"σοφός–, εἰ οὖν ὁ μιμητὴς αὐτοῦ ταῦτ' ἐποίει, πολλῷ πλέον αὐτός. εἶτα λοιπὸν εἰρηκὼς λέγει· "ὁ ζῶν καὶ ἐγενάμην νε κρός". "ἐγὼ ὁ ζῶν", οὐχ̣ ὁ "γενάμενος ζῶν"· "ζῶν" γάρ ἐστιν, "ζωὴ" γάρ ἐστιν, "ἐγένετο" δὲ "νεκρός"· ἀλ λὰ τὸ μεσολαβῆσαι λύεται· ἐπήγαγεν γάρ· "καὶ ἰδοὺ ζῶν εἰμι εἰς τοὺς αἰῶνας". εἰ γὰρ καὶ "ζῶν" τυγχάνων "νεκρὸς γέγονα", οὐ "γέγονα εἰς τοὺς αἰῶνας νεκρὸς" ἀναλαμπούσης ἐκείνης τῆς "ζωῆς", ἧς εἶχον πρὸ τῆς νεκρώσεως. 11,7a καὶ γλυκὺ τὸ φῶς καὶ ἀγαθὸν τοῖς ὀφθαλμοῖς. ἑκατέρως τὸ "φῶς γλυκύ" ἐστιν "τοῖς ὀφθαλμοῖς καὶ ἀ γαθόν". ὠφελεῖ τοὺς "ὀφθαλμούς". καὶ εἰ μὲν ἐπὶ τῶν αἰσθητῶν λαμβάνεις, δείκνυσιν αὐτῷ τὰ ὁρατά. εἰ δὲ περὶ του῀̣ θείου "φωτὸς" τοῦ ἀϊδίου, περὶ οὗ λέγεται "ἦν τὸ φῶς τὸ ἀληθινόν, ὃ φωτίζει πάντα ἄνθρωπον" "τοὺς ὀ φθαλμοὺς τῆς καρδίας̣ φωτίζον", "γλυκύ" ἐστιν αὐτοῖς. ἑκατέρως δὲ λημπτέον τὸ "φῶς" καὶ τοὺς "ὀφθαλ μούς", ω῾̣σ̣αύτως καὶ τὴν "γλυκύτητα". ὁμοίως ἐὰν πε ρὶ τῶν ὁρατῶν λέγῃ τῶν δεικνυμένων ὑπὸ τοῦ αἰσθητοῦ "φωτός", τὸ "γλυκ̣υ`̣" α᾿̣ν̣τὶ του῀̣ ἡδύ ἐστιν̣. ἐὰν δὲ λά β̣ῃς̣ τοὺς ἔσω "ὀφθαλμοὺς" καὶ τὸ "φῶς τὸ ἀληθινόν", οὕτω "γλυκύ" ἐστιν, ὡς εἴρηται "γ̣ε̣υ´̣σασθε̣ καὶ ἴδετε ὅτι χρηστὸς ὁ κύριος" καὶ "ὡς γ̣λ̣υκ̣ε´̣α̣ τ̣α`̣ λόγ̣ι̣α´̣ σου ὑπὲρ μέλι καὶ 46 κηρίον", "φάγε μέλι, υἱέ, ἀγαθὸν γὰρ κηρίον, ἵνα γ̣λυ̣κανθ̣ῇ ο῾̣ φ̣άρ̣υ̣ν̣ξ". κα·····τ̣ο "μέ λι", τὸ ἐσθιόμενον, τὸν "ἀγαθόν", τὸ πνευματικὸν α᾿̣π̣ο´̣σταγμ̣α̣ τ̣ῶν γρα̣φῶν ε̣··· τὸ "κηρίον" δέ, ἐν ᾧ συνίσταται ἡ λέξις τῶν γραφῶν ··· ··· ···. 11,7b τ̣ο̣υ῀̣ β̣λ̣ε´̣πειν̣ σὺν τὸν ἥλιον. ο῾̣ ἔχων τὸ "φῶς" τοῦτο τὸν "ἥλιον βλέπει". ἑκατέρως πάλιν ἄκουε. τὰ ἄλλα̣ ο῾̣ρατὰ δείκ̣ν̣υται ὑπὸ "ἡλίου" καὶ "φωτός"· αὐτὸ δὲ τὸ "φῶς" ο̣ὐχ̣ υ῾̣π̣ὸ ἄλλου δείκνυται, ἀλλ' αὐ τὸ ἑαυτὸ ε᾿̣μφανίζει. ὅπερ οὖν ἐπὶ τῆς ἱστορίας γίνεται τοῦτο καὶ ἐπὶ τῆς ἀναγωγῆς. εἰς τὸ ἁρμονίως ἰδεῖν δεῖ ὄψιν εἶναι καὶ "φῶς" καὶ ὁρατά. ἐ´̣σ̣τι̣ν̣ γάρ π̣οτε τη῀̣ς̣ ὄψε̣ω̣ς οὔσης̣ τὰ ο῾̣ρατὰ μὴ θεωρεῖσθαι, ὅταν νὺξ ᾖ. καὶ πάλιν τ̣οῦ "φω τὸς" ὄν̣το̣ς̣ ὅτ̣αν τι̣ς̣ μ̣ὴ σ̣κ̣οπῇ, κἀ`̣ν̣ μ̣ὴ στερηθῇ αὐτοῦ, οὐχ ὁρᾷ αὐτά. τότε οὖν τ̣αυ῀̣τ̣α ὁρᾶτα̣ι, ὅτε ? τ̣ὸ "φῶς" ············· εἰς ἀντίλημψιν αὐτῶν καὶ αὐτὰ ? φ̣ανερώσει. καὶ ἄλλο ἐστι`̣ν ? τὸ δεικνύον "φῶς" καὶ ἄλλο τὰ δεικνυόμενα ὁρ̣α̣τ̣ὰ καὶ ἕτερον ἡ δεικνύουσα ὄψις. περι`̣ μ̣ε´̣ντοι τῶν νοητῶν 331 οὐχ οὕτως ἔχει. τὸ "φῶς" ‖ οὐχ ὑπ̣ὸ "φωτὸς" δείκν̣υται καίτοι̣ ὂν̣ ὁρατόν, ἀλ̣λ' ἑαυτὸ φανεροῖ. τοῦτο μέν τοι Μω̣ϋσῆς θ̣εασ̣··ε̣··ς καὶ ει?···κ̣ρως ἔλεγεν· “"ἐμ φάνισόν μοι̣ σεαυτόν", οὐκ ἄλλος δὲ δύναταί μοι "ἐμφανίσ̣α̣ι"“, ὡς εἴ τις τῷ "ἡλίῳ" ἔλεγεν· “"ἐμφά νισόν μοι σεαυτόν", ἄλλο γὰρ οὐδὲν δύναται σὲ δεῖξαι”. οὕτω καὶ ὁ ςωτὴρ ἐν εὐαγγελίοις ἔλεγεν· "ο῾̣ ἔχων τὰς ἐντολάς μου̣ καὶ τηρῶν αὐτάς, ἐκεῖνός ἐστιν ὁ ἀγαπῶν με· ὁ δὲ ἀγαπῶν με ἀγαπηθήσεται ὑπὸ τοῦ πα τρός μου, καὶ ἐμφανίσω αὐτῷ

Memory and Eternity§46

46Himself, myself. Again, 'I manifest', 'no one else shows me'. But you say that the Son 'shows the Father'. But observe that it is the essence of Father and Son; for just as the 'Father is shown' by the Son, so also the Son by the Father; 'he who has seen me', he says, 'has seen the Father' (John 14:9). And see that the Son reveals the Father, and the Father also reveals the Son. For Paul says as 'God was pleased to reveal his Son in me' (2 Cor 4:6). And Peter was testified that 'flesh and blood did not reveal' (Matt 16:17) the Son to him, but the one who begat him, the 'heavenly Father'.

And if a man lives many years, in them... he will be made glad and will remember the days of darkness, because many they will be.man lives ten thousand years', but he was a 'man' guarding the 'image and likeness' and thus the 'man' has become as 'straight' so as to know the straightness of the light and to 'sow in the morning' and 'not to leave anything to the hand in the evening', 'he will be made glad'. 'Even if he lives many years, he will be made glad'.rs' come from the cycle of the 'sun of righteousness' (Ps 89:11). For just as the perceptible sun, circling a certain circuit, makes 'years' and annual cycles, so also 'the true light'.

Concerning these things, therefore, the holy one who was enlightened by him says: 'I have remembered and meditated on eternal years'. If all things among us are 'temporary', how can 'eternal years' be spoken of as occurring among us? And again: 'I have remembered eternal days, understanding generations of ages'. From 'eternal days' the 'eternal years' are constructed. 'Even if a man lives many years, he will be made glad in them', if he acts thus as a 'man', if he is not 'compared alongside' and becomes 'beast-like', if he is not 'a mare of a horse', 'not wise' according to the 'half-part'.

Furthermore, the 'even if'? —since not all 'live' these 'years'; but not according to nature does the 'living one live', but if he wills, 'he lives'. If this, therefore, exists, 'he will be made glad' in all the days. Therefore, regarding the literal sense, the truth is not mentioned as such, 'if' someone lives ten thousand 'years', 'he will be made glad in all of them', unless you say it thus: the wise man does not rejoice only over pleasant things, but also over unpleasant things, bravely bearing them; for 'I will bless the Lord' (Ps 34:1).

"At all times," he says, even if the surrounding things were unpleasant and even if they were distressing; just as Job "at all times" "rejoiced" (Job 1:21). And he will remember the days of darkness, because they will be many (Job 20:5). Mostly, the one being in evil does not "remember" the "eternal lights", but the one being in virtue knows even the evil and "remembers" it; thus indeed he "turns away" from it. For until the present they are working, but the wicked are handed over even after these things to the darkness and to other unpleasant things, to all the punishments. The one "remembering", therefore, will not be tried by them.

However, we take "to remember" in a different way; for we also take from the use of memory many times, and the not using of forgetfulness. For when he speaks about the righteous, those enjoying the divine promises, saying "they will forget their first affliction"—instead of saying they will not be tried by it again—"nor will it fall upon their heart again". Why? "For the heaven will be new and the earth will be new"; once my cosmos has been re-measured and the promises have been fulfilled, there will no longer be memory of the distressing. And thus we have become accustomed to say: when a change occurs, we say one takes "forgetfulness of former things", whether they were good or not good. For it is said: "In a good day, the amnesty of evils" (2 Cor 4:6). For he does not say this meaning that the one tried by "days of good" and of light realized that he was being tried by "evils". But no longer does he "remember" them according to experience.

Rejoice, youth, in your youth, and let your heart make you good in the days of your youth, and walk in ways blameless and in the vision of your eyes (Eccl 11:9). "That which is coming" is not eternal; "they are temporary" regarding these "things seen", the visible creatures; but "the unseen" are also "eternal", which the saints strive to possess, saying: "Our aim is not the things seen; for the things seen are temporary, but the unseen are eternal" (2 Cor 4:18). If they are not "eternal", they are not going to be, even if perhaps "virtue" or "knowledge" were once going to be; among us this happens: if we have not become in evil or in ignorance, we are not going to have lost light or going to have goodness. Therefore by nature the divine things are outside of the "presently existing". And I remember that I have used such a sample.

Greek · §46

ἑαυτῷ ἐμαυτόν". πάλιν "ἐμφανίζω", “οὐκ ἄλλος με δείκνυσιν”. ἀλλὰ λέγεις ὅτι ο῾̣ υἱὸς "δείκνυσιν τὸν πα τέρα". ἀλλὰ σκόπει ὅτι ἡ αὐτή ἐστιν πατρὸς καὶ υἱοῦ ου᾿̣σία· ὥσπερ γὰρ ὁ "πατὴρ δείκνυται" ὑπὸ τοῦ υἱοῦ, οὕτω καὶ ὁ υἱὸς ὑπὸ τοῦ πατρός· "ὁ ἑωρακὼς ἐμέ", φησίν, "ἑώρακεν τὸν πατέρα". καὶ ὅρα ὅτι ἀποκαλύπτει ὁ υἱὸς τὸν πατέρα, ἀποκαλύπτει δὲ καὶ ὁ πατὴρ τὸν υἱόν. Παῦλος γοῦν λέγει ὡς "εὐδόκησεν ὁ θεὸς ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοί". καὶ ὁ Πέτρος ἐμαρτυρήθη ὅτι "σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψεν" αὐτῷ τὸν υἱόν, ἀλλ' ὁ γεν νήσας αὐτὸν "οὐράνιος πατήρ". 11,8abcd καὶ ἐὰν ἔτη πολλὰ ζήσεται ὁ ἄνθρωπος̣, ἐν πα῀̣σιν ··· εὐφραν θήσετ̣αι καὶ μνησθήσεται τὰς ἡμέ ρας τοῦ σκότους, ὁ´̣τι πολλαὶ ἔσονται. ̣11,8a "κἂν" μυρία "ἔτη ζήσει ὁ ἄνθρωπος", ἦν δὲ "ἄνθρωπος" φυλάττων τὸ "κατ' εἰκόνα καὶ ὁμοίωσιν" καὶ οὕτω ὁ "ἄνθρωπος" ὡς "εὐθὴς" γέγονεν ὥστε εἰδέ ναι τὴν εὐθύτητα τοῦ φωτὸς καὶ τὸ "πρωῒ σπείρειν" καὶ τὸ "ἑσπέρας μὴ ἀφιέναι τῇ χειρὶ" μηδέν, "εὐφρανθήσε ται". ̣11,8ab "κἂν πολλὰ ἔτη ζήσεται, εὐφρανθήσεται". "ἔτη" δὲ "πολλὰ" γίνεται ἐκ περιόδου τοῦ "ἡλίου τῆς δικαιοσύνης". ὡς γὰρ ὁ αἰσθητὸς ἥλιος περιοδεύων κύ κλους τινὰς "ἔτη" καὶ ἐνιαυτοὺς κατασκευάζει, οὕτω καὶ "τὸ φῶς τὸ ἀληθινόν". περὶ τούτων οὖν λέγει ὁ ἅγιος ὁ φωτισθεὶς ὑπ' αὐτοῦ· "ἔτη αἰώνια ἐμνήσθην καὶ ἐμελέτησα". εἰ "πρόσκαιρά" ἐστιν πάντα τὰ καθ̣' ἡμᾶς, πῶς "αἰώνια ἔτη" ῥητέα τὰ παρ' ἡμῖν γινόμενα; καὶ ἔτι· "ἐμνήσθην ἡμερῶν αἰωνίων, σύνετε γενεὰς γε 332 νεῶν". ἐξ "αἰωνίων ἡμερῶν" κατασκευάζεται τὰ "αἰώ νια ἔτη". "κἂν πολλὰ" οὖν "ἔτη ζήσῃ ὁ ἄνθρωπος, εὐφρανθή σεται ἐν αὐτοῖς", ἐὰν οὕτως ὡς "ἄνθρωπος" ἐνεργῇ, ἐὰν μὴ "σ̣υνπαραβληθ̣εὶς" γένηται "κτηνώδης", ἐὰν μὴ "ἵππος θηλυμανής", "μὴ συνετὸς" κατὰ τὴν "ἡμίονον". ἐπερ· τὸ "καὶ ἐάν"; –ἐπεὶ οὐ πάντες "ζῶσιν" ταῦτα τὰ "ἔτη"· ἀλλ' οὐ δὲ κατὰ φύσιν ὁ "ζῶν ζῇ", ἀλλὰ ἐὰν θελήσῃ, "ζῇ". κἂν τοῦτο οὖν ὑπαρχθῇ, "εὐφρανθήσεται" ἐν πάσαις ταῖς ἡμέραις. ἐπὶ τοῦ ῥητοῦ οὖν οὐκ ἀναφέρεται τὸ ἀληθές" οὐκ, "ἐὰν" μυρία τις "ἔτη ζήσῃ", "ἐν πᾶσι̣ν αὐτοῖς εὐφραν θήσεται", εἰ μὴ ἄρα οὕτως εἴποις· ὁ σοφὸς οὐκ ἐπὶ τοῖς ἡδέσιν μόνοις χαίρει, ἀλλὰ καὶ ἐπὶ τοῖς ἀηδέσιν γενναίως αὐτὰ φέρων· "εὐλογήσω" γοῦν "τὸν κύριον ἐν παντὶ καιρῷ", λέγει, κἂν ἀηδῆ ἦν τὰ περιεστηκότα, κἂν ἀνιαρὰ ἦν· ὥσπερ ὁ Ἰὼβ "ἐν παντὶ καιρῷ" "εὐ φραίνετο". 47 11,8cd καὶ μνησθήσεται τὰς ἡμέρας τοῦ σκότους, ὅτι πολλαὶ ἔσονται. ὡς ἐπὶ τὸ πλεῖστον ὁ ἐν κακίᾳ ὢν οὐ "μνημονεύει" τῶν "αἰωνίων φωτῶν", ὁ δὲ ἐν ἀρετῇ ὢν οἶδεν καὶ τὴν̣ κακίαν καὶ "μνημονεύει" αὐτῆς· οὕτω γοῦν "ἐκ κλίνει" ἀπ' αὐτῆς ···σ̣κ̣ο̣··················· μέχρ̣ι̣ γ̣ὰρ̣ τ̣οῦ παρόντος ζῆν ἐνεργοῦσιν, ἀλλ' οἱ κακοὶ παραδίδονται καὶ μετὰ ταῦτα τῷ σκότῳ καὶ τοῖς ἄλλοις ἀηδέσιν, ταῖς τιμωρίαις πάσαις. ὁ "μνημονεύων" οὖν οὐ πειραθήσεται αὐτῶν. ἑτέρως δὲ τὸ "μνημονεύειν" λαμβάνομεν· λαμβάνο μεν δὲ καὶ τὴν χρῆσιν πολλάκις μνήμην καὶ τὸ μὴ χρᾶσθαι λήθην. ὅταν γὰρ λέγῃ περὶ τῶν δικαίων τῶν τὰς θείας ἐπαγγελίας ἀπολαμβανόντων ὅτι "ἐπιλήσον ται τῆς θλίψεως αὐτῶν τῆς πρώτης"–ἀντὶ τοῦ οὐ πειραθήσονται αὐτῆς ἔτι–"οὐδὲ ἐπέλθῃ αὐτῶν ἔτι ἐπὶ τὴν καρδίαν". διὰ τί; "ἔσται γὰρ ὁ οὐρανὸς και νὸς καὶ ἡ γῆ καινή"· μεταστοιχειωθέντος τοῦ κόσ μου καὶ τῶν ἐπαγγελιῶν ἀποδοθησομένων, οὐκέτι μνήμη ἔσται θλιβηροῦ. καὶ οὕτως εἰώθαμεν λέγειν· ὅταν μεταβολὴ γένηται, λέγομεν λήθην "τῶν προτέ ρων" λαμβάνειν, κἂν ἀγαθὰ κἂν μὴ ἀγαθὰ ὦσιν. λέ γεται γοῦν· "ἐν ἡμέρᾳ ἀγαθῇ ἀμνηστία κακῶν". μὴ γὰρ 333 τοῦτο λέγει ὅτι ὁ πειραθεὶς "ἡμερῶν ἀγαθῶν" καὶ φωτεινῶν ἐπελάθετο ὅτι πεπείραται "κακῶν". ἀλλ' οὐκέτι οὕτω "μνημονεύει" αὐτῶν κατὰ πεῖραν. 11,8e9abcd πᾶν τὸ ἐρχόμενον ματαιό της. εὐφραίνου, νεανία, ἐν νεότητί σου, καὶ ἀγαθυνάτω σε ἡ καρδία σου ἐν ἡμέραις νεότητός σου, καὶ περιπάτει ἐν ὁδοῖς ἄμωμος καὶ ἐν ὁράσει ὀφθαλμῶν σου. ̣11,8e "τὸ ἐρχόμενον" οὐκ ἔστιν αἰώνιον· "πρόσκαιρά" εἰσιν πρὸς ταῦτα "τὰ βλεπόμενα", τὰ ὁ ρατὰ δημιουργήματα· "οὐ βλεπόμενα" δὲ καὶ "αἰώνια", ἃ σπουδάζουσιν ἔχειν οἱ ἅγιοι λέγοντες· "σκοπούν των ἡμῶν οὐ τὰ βλεπόμενα· τὰ γὰρ βλεπόμενα πρόσ καιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια". εἰ "αἰώνιά" εἰ σιν, οὐκ εἰσὶν μέλλοντα, κἄν π̣οτε μέλλουσαν εἴ πῃς "ἀρετὴν" ἢ "γνῶσιν"· παρ' ἡμᾶς τοῦτο γίνεται· εἰ μὴ γὰρ ἐγεγόνειμεν ἐν κακίᾳ ἢ ἐν ἀγνοίᾳ, οὐκ εἴ χαμεν μέλλοντα φωτισμὸν ἢ μέλλουσαν ἀγαθωσύνην. τῇ φύσει οὖν τὰ θεῖα ἔξω εἰσὶν τοῦ μέλλειν ἀ εὶ π̣α̣ρ̣ο´̣ντα. καὶ μέμνημαι ὅτι κέχρημαι τοιούτῳ παρα δείγματί

The Nature of Evil and the Coming Good§47

47At what time? The one who... text gapped. But it is present here, as it is about to be. And I have used such an example: that if a man, while it is day, having closed a door in a house, should block up every opening, the light is not present to him, yet it is present. If, therefore, he opens the shutters, if he casts away ignorance, he finds the light present; so that it is not 'about to be'. Therefore, everything of this kind that is 'coming' is 'vain', of the nature of the 'vain'. For 'vain' is not a reproach, unless it is through comparison with those who have risen far above. Such things were indeed said at the beginning of the book; but then we used such examples, saying that it shines and illuminates bright lights. Just as regarding the sun and the light, that which is there is the solar one; this is 'vain', not denied but inferior.

Without doubt, some wish to think regarding virtue what they also think regarding evil; for it has been said regarding evil that 'it was not from the beginning, nor shall it be unto the age' (Ps 118:160). Regarding idolatry and fornication it is indeed said, but through synecdoche, it is understood regarding all evil. And it is said that 'injustice lied about itself' (Prov 12:4). And 'to lie' is, as we say, to have 'lied' regarding the earth, as regarding grain, as regarding a vine. And some who have a shared view of the soul say that virtue is such: it does not exist without the one acting. But this is a falsehood, for it is in God, and from there we derive it. Even if we depart, the good exists in God. But the evil, if no one acts, is no longer. And regarding this, namely the primordial evil, which is called all evils after a secondary designation: for both the 'wicked' and the 'enemy' and 'death' and the 'sinner' are so called. Indeed, it is said, 'crush the arm of the sinner and the wicked' (Ps 37:24), crush his work called the 'arm'; then immediately it says: 'his sin shall be sought, and it shall not be found through itself'. 'Through itself it is not found'; for among those that exist, it is something that has happened (accidental) capable of being cast away. It is not an inseparable thing that has happened; nor does anything of the inseparable things happen, since nothing is cast away from them. In this way, nothing that happens many times remains. Furthermore, what kind of harm? It remains inseparable; except it was not always inseparable, but from the time it was established, from the time it...

the character does not change whether looking with the body

Greek · §47

ποτε. ὁ μεταν̣··················· ··ς̣ πάρεστιν δέ· ὧδε μέλλει. καὶ ἐχρησάμην τοιούτῳ παραδείγματι ὅτι ἡμέρας οὔσης ἐν οἴκῳ τι̣ς̣ θύραν κατα κλείσας φραξάτω πᾶσαν ὀπήν, οὐ πάρεστιν αὐτῷ τὸ φῶς, πάρεστιν δέ. ἐὰν οὖν ἀνοίξῃ τὰς θυρίδας, ἐὰν τὴν ἄ γνοιαν ἀποβάλῃ, εὑρίσκει παρὸν τὸ φῶς· ὥστε οὐ μέλλον ἐστίν. "τὸ ἐρχόμενον" οὖν πᾶν τοιοῦτόν ἐστιν" "μάται όν" ἐστιν, τῆς τῶν "ματαίων" φύσεως. "μάταιον" γὰρ οὐ λοιδορούμενον, εἰ μὴ ἐκ συνκρίσεως τῶν ὑπεραναβεβη κότων. τοιαῦτα μὲν ἐλέχθη ἐν ἀρχῇ τοῦ βιβλίου· τότε δὲ παραδείγμασιν τοιούτοις ἐχρώμεθα ὅτι δᾷδα καὶ λαμπὰς φωτίζει· ὡς πρὸς τὸν ἥλιον δὲ καὶ τὸ φῶς ἐκεῖ νο τὸ ἡλιακὸν "ματαία" ἐστὶν αὕτη, οὐ ψεγομένη ἀλλ' ὑποδεεστέρα. ἀμέλει γοῦν τινες θέλουσιν περὶ τῆς ἀρετῆς φρο νεῖν, ἃ καὶ περὶ τῆς κακίας διανοοῦνται· εἴρηται γὰρ περὶ τῆς κακίας ὅτι "οὐδὲ ἦν ἐξ ἀρχῆς, οὐδὲ εἰς τὸν αἰῶνα ἔσται". περὶ μὲν γὰρ τῆς εἰδωλολατρίας καὶ 334 "πορνείας" εἴρηται, συνεκδοχικῶς δὲ περὶ πάσης κα κίας τοῦτο ἐκλαμβάνεται. καὶ λέγεται ὅτι "ἡ ἀδικία ἐ ψεύσατο ἑαυτήν". τὸ "ψεύσασθαι" δέ, ὡς λέγομεν γῆν "ἐψεῦσθαι", ὡς σῖτον, ὡς ἄμπελον. καὶ λέγουσίν τι νες οἱ περὶ τὴν συνσπορὰν τῆς ψυχῆς ἔχοντες ὅτι ἡ ἀ ρετὴ τοιαύτη ἐστίν· οὐχ ὑφέστηκεν ἄνευ τοῦ ἐνερ γοῦντος. ψεῦδος δέ ἐστιν τοῦτο" ἐν τῷ θεῷ γὰρ ἔ στιν κἀκεῖθεν αὐτὴν ἀρυόμεθα. κἂν ἡμεῖς οὖν ἀποστῶ μεν, ἔστιν ἐν θεῷ τὸ ἀγαθόν. τὸ δὲ κακόν, ἐὰν μὴ ἐνεργῇ τις, οὐκέτι ἔστιν· καὶ περὶ αὐτοῦ γοῦν τοῦ ἀρχεκάκου τοῦ μετὰ ἄρθρου ὀνο μαζομένου πάντα τὰ κακά· λέγεται γὰρ καὶ ὁ "πονη ρὸς" καὶ ὁ "ἐχθρὸς" καὶ ὁ "θάνατος" καὶ ὁ "ἁμαρτω λός". λέγεται γοῦν "σύντριψον τὸν βραχίονα τοῦ ἁ μαρτωλοῦ καὶ πονηροῦ", "σύντριψον" αὐτοῦ τὸ ἔργον "βραχίονα" ὀνομαζόμενον εἶτα εὐθέως λέγει· "ζητη θήσεται ἡ ἁμαρτία αὐτοῦ, καὶ οὐ μὴ εὑρεθῇ δι' αὑτήν". "δι' ἑαυτὴν οὐκ εὑρίσκεται"· οὐκ ἔστιν γὰρ τῶν ὑφ εστηκότων, συμβεβηκός ἐστιν δυνάμενον ἀποβληθῆναι. οὐκ 48 ἔστιν ἀχώριστον συμβεβηκός· οὐδὲν δ̣ε`̣ τῶν̣ ἀ χωρίστων̣ ἐπιγίνεται, ἐπεὶ οὐδὲ ἀποβ̣άλλεται ο̣ὐδ̣έν̣. ο̣ὕτω οὐδὲν πολλάκις ἐπιγενόμενον μένει. ἐπερ· καὶ κάκωσις τί; –μένει ἀχώριστον· πλὴν οὐκ ἀεὶ ἦν ἀχώριστον, ἀλλὰ ἀφ' οὗ ἐβεβαιώθη, ἀφ' οὗ ἕξιν ἔσχεν παράμονον. 11,9a εὐφραίνου οὖν, νεανίσκε, ἐν νεότητί σου. λοιπὸν πρὸς τὸν "νεανίσκον" ἀποτείνεται. ἐὰν δὲ ἐπὶ "νεανίσκον", μὴ χαρακτῆρας περιβλεπώ μεθα σώματος· αἱ ἐντολαὶ γὰρ καὶ αἱ ἀπαγορεύσεις καὶ αἱ προτροπαὶ ἀπαρεμφάτως γίνονται· "οὐ φονεύ σεις". καὶ λέγουσιν εἰς ἄλλας διαλέξεις τὰς προστά ξεις ἑτέρως γίνεσθαι πρὸς θηλείας, ἑτέρως πρὸς ἄρρε νας, παρ' Ἑβραίοις καὶ παρ' Αἰγυπτίοις· παρ' ἡμῖν δὲ οὐ παρενφαίνει τὸ πρόσωπον. ἐὰν λέγω ὅτι "εὐφραί νου", οὐκ ἄλλως τῇ θηλείᾳ λέγεται καὶ ἄλλως τῷ ἀν δρί. οὕτω καὶ τὸ "νεανίσκε" λέγω κ̣α̣ὶ συνήθειαν λέ γω τῆς χρήσεως τῶν τοιούτων. ἐάν τις ἅμα ἀνδρῶν καὶ γυναικῶν μνημονεύῃ, εἰς τὸ ἀρρενικὸν συνπεραίνει τὸν λόγον· λέγομεν ὅτι πάρεισιν ἄνδρες καὶ γυναῖκες 335 ἀκροασόμενοι, οὐκ ἀκροασόμεναι· ὕβριν γὰρ φέρει τὸ συναπενεχθῆναι τὸν ἄνδρα τῇ γυναικί, τὴν δὲ γυ ναῖκα τῷ ἀνδρὶ ἀποδοθῆναι μᾶλλον ἔπαινον φέρει· καὶ ἔτι προηγεῖται ἡ ἐντρέχεια τοῦ ἀνδρὸς τῆς γυ ναικός· καὶ ἔτι, ἐὰν ᾖ αὐτὴ γυνὴ σύνζυγος τῷ ἀνδρί, "ἓν σῶμά" εἰσιν καὶ οὐκ ἀποδίδοται εἰς τὸ σῶμα τῆς γυναικὸς ὁ ἀνὴρ ἀλλ' ἡ γυνὴ εἰς τὸ τοῦ ἀνδρός· "κε φαλὴ" γὰρ αὐτῆς ἐστιν. ἐὰν οὖν λέγῃ "εὐφραίνου νεα νίσκε", εἰς ἡλικίαν σκοποῦμεν· συναποδίδοται γὰρ καὶ ἡ γυνή. καὶ ἐπὶ ῥητοῦ δὲ δύναταί τις εἰπεῖν τοῦτο ὅτι “ὦ "νεανίσκε", ὅτε ἀρχὴν ἔλαβες τοῦ εἰδέναι ἐφ' οἷς "εὐφρανθῆναι" δεῖ, "εὐφραίνου". μὴ ποτὲ τοῦτο ποίει, ποτὲ δὲ μή”. ὡς ἐὰν λέγω τῷ σωφρονοῦντι “σωφρόνει”, οὐ λέγω ὅτι “ποτὲ ποίει, ποτὲ δὲ μή”. καὶ "δικαίως τὸ δίκαιον δίωκε". εἶπον δὲ πολλάκις ὅτι τὸ ἀποπαύεσ θαι τῶν ἐπαινετῶν ψόγον φέρει. καὶ πρὸς ἀναγωγὴν δὲ πολλῷ πλέον· εἰσὶν γὰρ "νεα νίσκοι" οἱ "ἰσχυροὶ" γινόμενοι ἐκι̣ τοῦ ἔχειν τὸν τοῦ "θεοῦ λόγον" καὶ δυνατοὶ γινόμενοι κατὰ τοῦ "πονηροῦ". γράφει γοῦν ὁ Ἰωάννης καὶ λέγει ὅτι "ἔγραψα ὑμῖν, νεανίσκοι, ὅτι ἰσχυροί ἐστε καὶ ὁ λό γος τοῦ θεοῦ ἐν ὑμῖν μένει καὶ νενικήκατε". καὶ οὐ δήπου μιᾷ ἡλικίᾳ γράφει σωματικῇ, ἀλλὰ τῇ νεαζούσῃ ψυχῇ τῇ "ἐνδυσαμένῃ τὸν νέον ἄνθρωπον". περὶ οὗ "νεανίσκου" λέγεται· "νεανίσκος μετὰ ὁσίου, καὶ εὐ θεῖα ἡ ὁδὸς αὐτοῦ". ἐὰν γὰρ "μετὰ ὁσίου", τῆς ἀρε τῆς, ὑπάρχῃ, οὗτος "εὐθεῖαν" ἔχει "τὴν ὁδόν", οὐκ ἔχει

The Integrity of Sight and the Tripartite Soul§48

48A curved road, such as those to whom the word speaks: 'O you who abandon straight paths' (Ps 15:2), whose 'paths are crooked' and 'curved.' And let your heart make you good in the days of your youth.eart make you good,' not the external things. It has often been said to us regarding the difference between happiness and blessedness, that some place happiness in being fulfilled by the three kinds of goods. Wealth does not 'make good,' it does not truly make one good, nor does health of the body, nor having rank and glory. But possessing virtue of the soul 'rejoices' one. This, therefore, is 'let your heart make you good,' not the external things, not the things concerning the body; do not think greatly upon these, and hasten not to pursue these.

And walk in blameless paths. 'straight paths' I have spoken of clearly; for the virtues and the activities according to them and the contemplations of the truth are 'good and straight paths.' Likewise, regarding Elymas the sorcerer who perverted the human, Paul says: 'Do you not cease perverting the straight ways of the Lord?' (Acts 13:10) Not that they 'are being perverted' there, but to what extent he 'perverts' them toward that. Just as if someone presumes upon youth saying that one need not be prudent, and bears insults against prudence, for he does not make it real. Some indeed hold council with injustice; but those who hold council with such things slander justice. Therefore, 'let your heart make you good,' not the accidental things, not the bodily things. Then you will have 'blameless paths' and chance to be blessed; for 'blessed are the blameless in the way' (Ps 119:1) and 'he who walks blamelessly and works righteousness.' And see that 'walking' is not in vain; for it was possible to say both 'stand blameless' and 'sit blameless'; but the walk signifies progress. Therefore, 'walk blameless,' beginning to follow the 'way' with the 'blameless.' Such also is that which is written by Paul: 'we shall walk in newness of life' (Eph 4:24), so that we may progress 'in the newness of life.' Having stripped off the garment of the old life, 'we have put on the new man.' We have a new life, we progress in it, and not turning away from it, we shall not lack.

11,9d And in the vision of your eyes. Take it again in its entirety.

If "your heart is good," you have "eyes" that see well. And in plain words: not seeking foreign beauty, you turn the "eye" away from a prostitute; you do not see a woman for shameful desire, but you have an "unblemished" "vision of the eyes." If you also take the "enlightened eyes of the heart," called the "eyes of the reasoning," the "unblemished" state is much more established.

And know that God will judge you regarding all these things, and remove passion from your heart and drive out evil from your flesh. Do what I command you, knowing "that God will judge you in all these things." "Judgment" measures out punishments for the bad, but promises and good things for the serious. Since you do not destroy in vain, if you "walk" "unblemished in your ways" (Psalm 119:1) and "are rejoiced in the days of your youth" (Psalm 119:9), strive; for "God will bring you to judgment" regarding these. If they were bad things, for which "judgment" was made toward him, punishment was to be expected; but since they are good—for the "ways" and the divine thoughts are fitting—if you walk thus "unblemished," you do not destroy in vain; for "God leads you in these to judgment."

And remove passion from your heart. "Passion" is not a virtue of the "heart," but of the spirited part. Therefore he says: do not use your reasoning and your mind for "passion," but, even if this movement ever stands in the spirited part, restrain it in your "heart." Thus it is removed "from your heart," not by being mixed with it.

The soul is tripartite, as many have said. And the matter is such: we have various senses. Just as it is not possible to see by hearing, nor to touch or smell by intellect, so we appear to have the inner man and the soul itself. We have a spirited power, a reasoning power, and a desiring power. From where do we know this? Observe that the reasoning is distinct from the spirited and the desiring from the irrational animals: irrational animals have a spirited power and "passion," and a desiring power and desire, but they do not have reasoning. Since they do not have reasoning, it is evident they do not have the reasoning part, they do not have mind. And the mind is signified by the name of the "heart."

Greek · §48

"καμπύλην" ὁδόν, οἵαν εἶχον πρὸς οὓς ὁ λόγος "ὦ οἱ ἐνκαταλείποντες ὁδοὺς εὐθείας", ὧν αἱ "ὁδοὶ τρα χεῖαι" καὶ "καμπύλαι". 11,9b καὶ ἀγαθυνάτω σε ἡ καρδία ἐν ἡμέραις νεό τητός σου. "ἡ καρδία σου ἀγαθυνάτω σε", μὴ τὰ ἔξω. πολλάκις ἐλέχθη ἡμῖν περὶ διαφορᾶς εὐδαιμονίας καὶ μακαριότητος ὅτι τίθενταί τινες εὐδαιμονίαν τὴν συνπληρουμένην ἐκ τῶν τριῶν γενῶν τῶν ἀγαθῶν. οὐκ "ἀγαθύνει" δὲ ὁ πλοῦτος, ἀγαθὸν ἀληθῶς οὐ ποιεῖ, οὐ δὲ τὸ ὑγιαίνειν τῷ σώματι οὐδὲ τὸ ἀξίωμα καὶ δοξά ριον ἔχειν. ἔχειν δὲ ψυχῆς ἀρετὴν "εὐφραίνει". τοῦτο οὖν ἐστιν "ἡ καρδία σου ἀγαθυνάτω σε", μὴ τὰ ἐκτός, μὴ τὰ περὶ σῶμα· μὴ ἐπὶ τούτοις μέγα φρό νει καὶ ταῦτα θηρᾶν σπεῦδε. 11,9c καὶ περιπάτει ἐν ὁδοῖς ἄμωμος. βάδιζε, ἃς εἶπον "εὐθείας" ἀρτίως "ὁδούς"· αἱ ἀρε 336 ταὶ δὲ καὶ αἱ κατ' αὐτὰς ἐνέργειαι καὶ αἱ θεωρίαι τῆς ἀληθείας "ὁδοὶ ἀγαθαὶ καὶ εὐθεῖαί" εἰσιν. αὐτίκα γοῦν πρὸς τὸν Ἐλύμαν τὸν μάγον τὸν διαστρέψαντα τὸν ἀνθ ύπατον ὁ Παῦλος λέγει· "οὐ παύῃ διαστρέφων τὰς ὁδοὺς κυρίου τὰς εὐθείας;" οὐχ ὅτι "διαστρέφονται" ἐκεῖ ναι, ἀλλ' ὅσον ἧκεν εἰς ἐκεῖνον "διαστρέφει" αὐτάς. ὡς εἴ τις νέον ἀναπείθοι λέγων ὅτι οὐ δεῖ σωφρονεῖν καὶ ψόγους φέρει τῆς σωφροσύνης, μὴ γὰρ ψεκτὴν αὐτὴν ποιεῖ. τινὲς γοῦν συναγορεύουσιν τῇ ἀδικίᾳ· οἱ δὲ ταύ τῃ συναγορεύοντες διαβάλλουσιν τὴν δικαιοσύνην. "ἀγαθυνέτω σε" οὖν "ἡ καρδία σου", μὴ τὰ τυχηρά, μὴ τὰ σωματικά. τότε δὲ "ἀμώμους ὁδοὺς" ἕξεις ὡς καὶ μακαρισμοῦ τυχεῖν· "μακάριοι" γὰρ "οἱ 49 ἄμωμοι ἐν ὁ δῷ" καὶ "πορευόμενος ἄμωμος καὶ ἐργαζόμενος δικαι οσύνην". καὶ θεώρει ὅτι τὸ "περιπατεῖν" οὐ μάτην κεῖ ται· ἠδύνατο γὰρ εἰπεῖν καὶ στῆθι "ἄμωμος" καὶ κά θου "ἄμωμος"· προκοπὴν δὲ ὁ περίπατος σημαίνει. "περιπάτει" οὖν "ἄμωμος", ἀρξάμενος ἄνυε τὴν "ὁδὸν" μετὰ τοῦ "ἀμώμου". τοιοῦτόν ἐστιν καὶ τὸ παρὰ Παύλῳ γραφόμενον· "ἐν καινότητι ζωῆς περιεπατήσομεν", ἵνα προκόπτωμεν "ἐν τῇ καινότητι τη῀̣ς̣ ζ̣ω̣η῀̣ς̣". τὸ ἱμάτ̣ιον μὲν τῆς παλαιᾶς ζωῆς "τὸν παλαιὸν ἄνθρω πον ἀποδυσάμενοι ἐνδυσόμεθα τὸν νέον". καινὴν ζω ὴν ἔχομεν, προκόπτομεν ἐν αὐτῇ, μὴ ἀπογευσάμενοι ἀπ' αὐτῆς ἀναχαιτίσομεν. 11,9d καὶ ἐν ὁράσει ὀφθαλμῶν σου. ἑκατέρως πάλιν λάβε. ὅταν "ἀγαθύνῃ σε ἡ καρδία σου", καὶ τοὺς "ὀφθαλμοὺς" ἔχεις καλῶς ὁρῶντας. καὶ ἐπὶ ῥητοῦ· οὐ περιεργάζῃ κάλλος ἀλλότριον, ἀποστρέφεις τὸν "ὀφθαλμὸν" ἀπὸ γυναικὸς πόρνης, οὐχ ὁρᾷς γυναῖκα πρὸς ἐπιθυμίαν αἰσχράν· ἔχεις δὲ "ἄμω μον" τὴν "ὅρασιν τῶν ὀφθαλμῶν". ἐὰν δὲ καὶ τοὺς τῆς διανοίας λάβῃς "τοὺς πεφω τισμένους ὀφθαλμοὺς καρδίας" καλουμένους, πολλῷ πλέ ον τὸ "ἄμωμον" συνίσταται. 11,9ε10αβ καὶ γνῶθι ὅτι ἐπὶ πᾶσιν τούτοις ἄξει σε ὁ θεὸς ἐν κρί σει, καὶ ἀπόστησον θυμὸν ἀπὸ καρ δίας σου καὶ παράγαγε πονηρίαν ἀπὸ σαρκός σου. 337 ̣11,9ε̣ ποίει ἃ προστάττω σοι μετὰ τοῦ εἰδέ ναι "ὅτι ἐν πᾶσιν τούτοις ὁ θεὸς ἄξει σε εἰς κρί σιν". ἡ "κρίσις" φαύλοις κόλασιν ἐπιμετρεῖ, τοῖς δὲ σπουδαίοις ἐπαγγελίαν καὶ ἀγαθά. ἐπεὶ οὐκ ἀμισθὶ κα ταλύεις, ἐὰν "πορευθῇς" "ἄμωμος ἐν ταῖς ὁδοῖς" σου καὶ "εὐφρανθῇς ἐν ἡμέραις νεότητός σου", σπούδαζε· "ἄξει" γὰρ "ὁ θεός σε εἰς κρίσιν" περὶ τούτων. εἰ ἦν φαῦλα, περὶ ὧν ἡ "κρίσις" αὐτῷ ἐγίνετο, κόλασις ἦν προσδοκητέα· ἐπειδὴ δὲ ἀγαθά ἐστιν–ἐπιτηδεύμα τα γὰρ καὶ πράξεις αἱ "ὁδοί" εἰσιν καὶ θεῖαι νοή σεις–, ἐὰν οὕτως "ἄμωμος" βαδίσῃς, οὐκ ἀμισθὶ καταλύεις· "ἄγει σε" γὰρ "ὁ θεὸς ἐν τούτοις εἰς κρίσιν". 11,10a καὶ ἀπόστησον θυμὸν ἀπὸ καρδίας σου. ὁ "θυμὸς" οὐκ ἔστιν ἀρετὴ "καρδίας" ἀλλὰ τοῦ θυμοειδοῦς. τοῦτο οὖν λέγει· μὴ τῷ λογιστικῷ σου καὶ τῷ νῷ καταχρῶ εἰς "θυμόν", ἀλλά, κἄν ποτε παρα στῇ αὕτη ἡ κίνησις ἐν τῷ θυμοειδεῖ, τῇ "καρδίᾳ σου" κώλυε. οὕτω ἀφίσταται "ἀπὸ τῆς καρδίας σου" οὐ ψαύων αὐτῆς. τριδύναμός ἐστιν ἡ ψυχή, ὡς πολλοὶ εἰρήκασιν. καὶ ἔχει οὕτω τὸ πρᾶγμα· αἰσθήσεις ἔχομεν διαφό ρους. καὶ ὥσπερ οὐκ ἔστιν ἀκοῇ ὁρᾶν οὐδὲ τῇ νο ήσει ἅπτεσθαι ἢ ὀσφραίνεσθαι, οὕτω φαινόμεθα κατὰ τὸν ἔσω ἄνθρωπον καὶ αὐτὴν̣ τὴν ψυχὴν ἔχοντες. δύναμιν θυμικὴν ἔχομεν δὲ καὶ λογιστικὴν καὶ ἐπιθυ μητικήν. πόθεν δέ; ὅτι ἑτέρα ἐστὶν ἡ λογιστικὴ τῆς θυμικῆς καὶ ἐπιθυμητικῆς ἐκ τῶν ἀλόγων ζῴων θεώρη σον· ἔχουσιν θυμικὴν δύναμιν καὶ "θυμὸν" τὰ ἄλογα ζῷα καὶ ἐπιθυμητικὴν καὶ ἐπιθυμίαν, λογισμὸν δὲ οὐκ ἔχουσιν. μὴ ἔχοντα γὰρ λογισμὸν δηλονότι οὐκ ἔχουσιν λογιστικόν, οὐκ ἔχουσιν νοῦν. σημαίνεται δὲ ὁ νοῦς τῷ ὀνόματι τῆς "καρδίας"

The Purpose of Youth and the Nature of Vice§49

49He continues in the Scripture. Therefore he says that, even if you should ever be angry, do not lead the 'anger' into the 'heart', so that the 'anger' does not become a disposition. And if you should have a desire having suddenly become in the desiring part, do not carry it into the mind and the reasoning faculty; for it will be a disposition and no longer a passion or a pre-passion, but wickedness. And lead away evil from your flesh: 'And from your flesh lead away the evil' (Eph 4:22). And unbridledness seems to be a wickedness of desire; therefore 'lead it away from your flesh'. And it is possible also thus: if 'the anger departs from your heart', you do not practice evil through the members and the body; the one being angry strikes many times and threatens and intends to murder. When therefore 'the anger departs from your heart', those things happening through actions which are evil also pass away.

11,10c.12,1abc For youth and thought are vanity; and remember your Creator in the days of your youth, until the days of your wickedness do not come (Eccl 12:1). 11,10c If the young man does not 'walk' 'in the ways blameless', nor does he do the other things which he was appointed to do, he is in 'ignorance'. It is also said in proverbs by this wise man: 'Folly spreads from the heart of a youth' (Prov 22:6). 'Ignorance' is disguised by 'youth'. If indeed anyone exceeds the movement of 'youth' and moves like an old man as if in 'youth', he has much 'ignorance'. 'That I may give cunning to the innocent, and perception and understanding to the young child'. If 'perception and understanding are given to the young child' by wisdom, it is evident that he has cast away 'ignorance'. When he does not have knowledge, he is in thoughtlessness. For this reason also in the Psalms such things were joined to 'youth': 'Do not remember the sins of my youth and my ignorances' (Ps 25:7). See that 'youth' is most receptive to these things and possesses them. Therefore 'rejoice', so that you may not have 'folly'; therefore 'walk', so that you may not have 'vanity' and 'evil of the flesh'.

Regarding Ecclesiastes 12:1, therefore, in the day of your youth, remember who created you. God is the one who 'created' Eccl 12:1; it is not that God 'creates' vices in me. For this reason, observe that He 'created you in youth,' not so that you might have 'ignorance,' not so that you might be thoughtless, not so that you might be unlearned, but so that, being receptive to knowledge, you might take it up.

Until the days of your vice arrive Eccl 12:1. If he means by 'vice' this thing which is contrary to virtue and brings boastfulness to the one possessing it, he says: 'until the days of your vice do not come,' meaning as long as you are receptive to virtue and 'vice'—do not expect 'vice,' and do not prepare yourself for it. For when you possess virtue, 'vice' has no place in you. In the very young, there is the power of both, virtue and 'vice'; but in those who have surpassed the new age, such that they no longer bring the character of infants, there is no 'vice' in that soul, but only virtue. And the infant and the diligent man both flow with 'vice,' but they are different in how they are apart from 'vice.' For the diligent man, by disposition, has what is contrary to 'vice'—and this is practical virtue, the virtue of a single whole—and opposites cannot coexist; but in the infant, not having 'vice' is not a disposition, but an absence of 'vice.' If, therefore, he means 'vice' as this worst condition, 'until the days of your vice do not come,' walk 'blamelessly' Eccl 12:1 regarding what has been commanded to you. Furthermore, does 'until they come' mean as if they are 'coming' by necessity? No, but rather as if 'vice' is being urged upon us. If I say that as long as the body of the living thing is healthy, disease does not 'come,' I am not saying it is necessary. Again, I say that as long as someone is an infant, unlearningness does not 'come' to him. I say this differently: for age hinders; it is not age that prevents disease or health, but the expression of the opposites. If, however, he means 'vice' as he means harm—for harm can be both injury and punishment—before it 'comes'...

Greek · §49

συνεχῶς ἐν τῇ γραφῇ. τοῦτο οὖν λέγει ὅτι, κἄν ποτε θυμωθῇς, μὴ με ταγάγῃς τὸν "θυμὸν" εἰς τὴν "καρδίαν", ἵνα μὴ διά θεσις γένηται ὁ "θυμός". κἂν ἐπιθυμίαν σχῇς ἄφνω γενομένην ἐν τῷ ἐπιθυμητικῷ, μὴ μετενέγκῃς αὐτὴν εἰς τὸν νοῦν καὶ τὸ λογιστικόν· διάθεσις γὰρ ἔσται καὶ οὐκέτι πάθος ἢ προπάθεια ἀλλὰ κακία. 11,10b καὶ παράγαγε πονηρίαν ἀπὸ σαρκός σου. "καὶ ἀπ̣ὸ τῆς σαρκός σου παράγαγε τὴν πονηρί αν". κακία δὲ δοκεῖ ἐπιθυμίας εἶναι ἡ ἀκ̣ολασία· ταύτην οὖν "παράγαγε ἀπὸ τῆς σαρκός σου". δυνατὸν δὲ καὶ οὕτως· ἐὰν "ἀποστῇ ὁ θυμὸς ἀπὸ τῆς καρδίας σου", οὐ πράττεις διὰ τῶν μελῶν καὶ τοῦ 338 σώματος πονηρίαν· ὁ θυμούμενος τύπτει πολλάκις καὶ ἐπιτίθησιν καὶ φονεύειν. ὅταν οὖν "ἀποστῇ ὁ θυμὸς ἀπὸ τῆς καρδίας σου", παρέρχεται καὶ τὰ διὰ τῶν πράξεων πονηρὰ γινόμενα. 11,10c.12,1abc ὅτι ἡ νεότης καὶ ἡ ἄ νοια ματαιότης· καὶ μνήσθητι τοῦ κτίσαντός σε ἐν ἡμέραις νεότητός σου, ἕως οὗ μὴ ἔλθωσιν αἱ ἡμέραι τῆς κακίας σου. ̣11,10c ἐὰν ὁ νέος μὴ "πορεύηται" "ἐν ταῖς ὁδοῖς ἄμωμος" μηδὲ τὰ ἄλλα ποιῇ, ἃ προσετάγη ποιεῖν, ἐν "ἀγνοίᾳ" ἐστίν. 50 εἴρηται γοῦν καὶ ἐν παροιμίαις ὑπ' αὐτοῦ τούτου τοῦ σοφοῦ· "ἄνοια ἐξῆπται καρδίᾳ νέου". παραφύεται τῇ "νεότητι" ἡ "ἄγνοια". εἰ μή τις γοῦν ὑπερβάλῃ τὴν τῆς "νεότητος" κίνησιν καὶ ὥσπερ ἐν "νεό τητι" πρεσβυτικῶς κινῆται, "ἄγνοιαν" πολλὴν ἔχει. "ἵνα δῷ ἀκάκῳ πανουργίαν, παιδὶ δὲ νέῳ αἴσθησίν τε καὶ ἔννοιαν". εἰ "δίδοται τῷ παιδὶ τῷ νέῳ" ὑπὸ τῆς σοφίας "αἴσθησις καὶ ἔννοια", δῆλον ὅτι ἀπέβαλεν τὴν "ἄγνοιαν". ὅτε μὴ ἔχει ἐπιστήμην, ἐν ἀνοησίᾳ ἐστίν. διὰ τοῦτο καὶ ἐν ψαλμοῖς τῇ "νεότητι" προσῆψεν τὰ τοιαῦτα· "ἁμαρτίας νεότητός μου καὶ τὰς ἀγνοίας μου μὴ μνησθῃ῀̣ς". ὅρα ὅτι ἡ "νεότης" μάλιστα τούτων δεκτική ἐστιν καὶ ταῦτα ἔχει. διὰ τοῦτο "εὐφραίνου", ἵνα μὴ ἔχῃς "ἄνοιαν"· διὰ τοῦτο "πορεύου", ἵνα μὴ "μα ταιότητα" ἔχῃς καὶ "πονηρίαν σαρκός". 12,1ba ἐν ἡμέρᾳ οὖν τῆς νεότητός σου μνήσθητι τίς ἔκτισέν σε. θεός ἐστιν ὁ "κτίσας"· οὐ "κτίζει" δὲ θεὸς με τὰ κακίας· διὰ τοῦτο σκόπει ὅτι "ἔκτισέν σε ἐν νεό τητι", οὐχ ἵνα "ἄγνοιαν" ἔχῃς, οὐχ ἵνα ἀφραίνῃς, οὐχ ἵνα ἀνεπιστήμων ᾖς, ἀλλ' ἵνα δεκτικὸς ὢν ἐπιστήμης ἀναλάβῃς αὐτήν. 12,1c ἕως οὗ ἔλθωσιν αἱ ἡμέραι τῆς κακίας σου. ἐὰν τὴν "κακίαν" λέγῃ ταύτην τὴν ἐναντίαν τῇ ἀρε τῇ τὴν ψόγον φέρουσαν τῷ ἔχοντι, λέγει· "ἕως μὴ ἔλ θωσιν αἱ ἡμέραι τῆς κακίας σου", ἐς ὅσον δεκτικὸς εἶ ἀρετῆς καὶ "κακίας", μὴ προσδόκα τὴν "κακίαν", μὴ ἕτοιμον σε̣αυτὸν πρὸς ταύτην παρασκεύαζε. ὅταν γὰρ ἀρετὴν ἔχῃς, οὐκ ἔχει χώραν ἔν σοι ἡ "κακία". ἐν τοῖς ἄγαν νηπίοις δύναμις ἀμφοτέρων ἐστίν, καὶ ἀρετῆς καὶ "κακίας"· ἐν δὲ τοῖς ὑπερβᾶσιν τὴν νέαν ἡλικίαν τὴν κομιδῇ νηπίων οὕτως οὐκ ἔνι "κακία" τῷ 339 ἀρετὴν εἶναι ἐν τῇ ψυχῇ ἐκείνῃ. καὶ τὸ βρέφος ἀμοι ρεῖ "κακίας" καὶ ὁ σπουδαῖος ἀνήρ, ἀλλ' ἑτέρως καὶ ἑτέρως ἐκτός εἰσιν "κακίας". ὁ μὲν γὰρ σπουδαῖος τῷ διάθεσιν ἔχειν ἐναντίαν τῇ "κακίᾳ"–αὕτη δέ ἐστιν ἡ πρακτικὴ ἀρετή, ἡ ἁπαξαπλῶς ἀρετή· οὐ δύνανται δὲ συνυπάρξαι τὰ ἐναντία–, ἐν δὲ τῷ βρέφει οὐ διάθε σίς ἐστιν τὸ μὴ ἔχειν "κακίαν", ἀλλὰ ἀπόφασις "κα κίας". ἐὰν οὖν τὴν "κακίαν" λέγῃ̣ ταύτην τὴν χειρίστην ἕξιν, "ἕως μὴ ἔλθωσιν αἱ ἡμέραι τῆς κακίας σου", ποί ει τὰ προςτεταγμένα σοι, "ἄμωμος" βάδιζε. ἐπερ· "ἕως οὗ ἔλθωσιν" ὡς ἀναγκαίως "ἐρχομένων" αὐτῶν; –οὔ, ἀλλ' ἡμῶν ἐπισπωμένων τὴν "κακίαν". ἐὰν λέ γω ὅτι ἐς ὅσον ὑγιαίνει τὸ τοῦ ζῴου σῶμα, οὐκ "ἔρχε ται" νόσος, μὴ γὰρ ἀναγκαῖον λέγω. πάλιν λέγω ὅτι ἐς ὅσον νήπιός τίς ἐστιν, οὐκ "ἔρχεται" αὐτῷ ἐπιστή μη. ἑτέρως λέγω τοῦτο· ἡ ἡλικία γὰρ ἐνποδίζει· οὐχ ἡλικία γὰρ κωλύει τὴν νόσον ἢ τὴν ὑγίειαν, ἀλλὰ ἡ θα τέρου τῶν ἐναντίων λέξις. ἐὰν δὲ "κακίαν" λέγει ὅπερ λέγει τὴν κάκωσιν–ἡ κάκωσις δὲ καὶ κόλασις εἶναι δύναται–, πρὶν "ἔλ θῃ" ἡ

The Will of God and the Allegory of Celestial Bodies§50

50Regarding punishment, the 'evil' that is coming, do what I tell you, so that the coming punitive evil may not find you liable. Does punishment come before? God brings punishment upon men not as it happens by chance, but when He judges it beneficial to bring it upon them; for the Lord is a 'righteous judge, powerful and long-suffering, not bringing wrath on every single day; if they do not turn back, He will whet His sword' (Ps 7:11). Since God is a 'righteous judge,' how is it that sinning men do not fall under punishment and retribution? Is it because, through weakness, He 'did not bring it'? No; He is 'powerful' and was able to punish immediately, but with His power He is also 'long-suffering' and 'does not bring wrath on every single day'; for those whom He 'brings wrath upon' and those whom He does not, He knows through His most profound words. Therefore, when they despise the warning of the threat because the 'evil' has been hidden, as if it were necessary only to be punished later, then 'if they do not turn back' to whom He was long-suffering, 'He will whet His sword.'

This is the 'evil' that is 'coming,' being not a habit in the hand, but a punitive, most violent affliction. In the 'time' therefore of 'judgment,' upon every 'time,' He judges all. And He calls this 'time' at once a 'time of judgment' and at once a 'day of wrath' and a 'day of retribution.' 'Until this evil comes,' 'until the evil has come,' repent. 'Repentance' has a 'place'; 'the Lord of the promise is not slow, as some think He is slow, but is long-suffering toward them, not wishing to destroy anyone, but wishing to bring all to repentance' (2 Pet 3:9). Since therefore 'repentance' is given to you as a superior thing, repent before the 'evil comes.'

And the years in which you speak will pass; I have no desire for them; until the sun and the light and the moon and the stars are darkened and the clouds turn back the rain (Matt 24:29). If the punitive 'evil comes,' the 'years' stand in which 'you do not have' 'in them the will.' But no one wants to be punished. If the 'years' of the promises are present, the diligent have 'in them the will'; they wish to enjoy the promises by working for what brings them. For example, the lovers of good and even these sensible things...

Those who only accept things do not have a 'will' for a time of famine, but they have it for a time of prosperity. For the righteous man, then, there is a 'will' in those times when the recompenses take place. It is written in Isaiah: 'they shall desire,' says Simon, 'if the wicked have become consumed by fire' (Isa 66:24). Does not he who wills the impending wrath 'become consumed by fire'? He has his 'will' in that time.

Until the sun is darkened and the light and the moon and the stars (Matt 24:29). The time can also be taken rhetorically, and the 'years in which not' the sinner has a 'will'; it shall happen then, when 'the heaven and the earth pass away' (Matt 24:29). And 'the sun' is 'passing away' 'with the heaven and the earth,' he says, 'it shall be darkened and the moon shall not give its light' (Matt 24:29). 'Until the sun is darkened'; and it is possible to take it thus: as much as we in this life have our present existence unhindered, we are able to be illumined by the 'sun of righteousness' (Mal 4:2) and by the 'light of the true one' and by the 'moon and the stars.' But we take the 'moon' more allegorically as the ecclesiastical opinion; and toward the 'sun of righteousness,' 'moon' may be said to be the teaching which is able to enlighten there. And likewise, the 'stars' are taken as the ministers of the divine gift, the 'angels,' in whom God 'speaks' His 'word.' They are 'darkened,' therefore, that is, from you; for the 'sun' is by no means extinguished at once. And just as in the nights it seems to us that the 'sun' itself is 'being darkened,' not because it suffers, but because it is becoming distant from us, far from our sight, so also the 'sun of righteousness' 'is being darkened' to those who are no longer worthy of being illumined by it.

And they shall turn the clouds back behind the rain. 'Clouds' have often been said to be those ministering the spiritual 'rain,' namely men or angels. And these 'turn back' 'behind the rain,' no longer ministering the 'rain'; for it is not advantageous then for the 'rain' to come. You have an apostolic saying such as this: advise that men should be diligent, and attend to virtue and divine opinion and abstain from the opposing things; and having said this, he takes such a pattern, that regarding how much the divine teaching is, 'it is necessary to attend' and

Greek · §50

κόλασις, ἡ "κακία", ποίησον ἃ λέγω σοι, ἵνα "ἐλ θοῦσα" ἡ κάκωσις ἡ κολαστικὴ μὴ εὕρῃ σε ὑπεύθυνον. ἐπερ· πρὶν "ἔλθῃ" ἡ κόλασις; –ὁ θεὸς προσάγει τιμωρίαν τοῖς ἀνθρώποις οὐχ ὡς ἔτυχεν, ἀλλ' ὅταν κρίνῃ συμφερόντως αὐτὴν ἐπενεγ κεῖν· κύριος γὰρ "κριτὴς δίκαιος, ἰσχυρὸς καὶ μακρό θυμος μὴ ὀργὴν ἐπάγων καθ' ἑκάστην ἡμέραν· ἐὰν μὴ ἐ πιστραφῆτε, τὴν ῥομφαίαν αὐτοῦ στιλβώσει". "κριτοῦ δικαίου" ὄντος τοῦ θεοῦ πῶς ἁμαρτόντες ἄνθρωποι οὐχ ὑποπίπτουσιν τιμωρίᾳ καὶ ἀνταποδόσει; ἆρα πα ρὰ ἀσθένειαν "μὴ ε᾿̣π̣ήγαγεν"; οὔ· "ἰσχυρός" ἐστιν καὶ η᾿̣δ̣ύνατο παραυτὰ τιμωρήσασθαι, ἀλλὰ σὺν τῇ ἰσχύι "καὶ μακρόθυμός" ἐστιν καὶ "οὐκ ἐπάγει ὀργὴν καθ' ἑκάστην ἡμέραν"· ᾧ μὲν "ἐπάγει", ᾧ δὲ οὔ, δι' οὓς οἶδεν α̣ὐ τὸς βαθυτάτους λόγους. ὅταν οὖν "μὴ ἐπάγοντος αὐτοῦ ὀργὴν καθ' ἑκάστην ἡμέραν" καταφρονοῦσιν τῆς ἀ πειλῆς, ἐπεὶ λάθῃ τὰ τῆς "κακίας", ὡς χρείαν λοιπὸν γενέσθαι τιμωρηθῆναι, τότε, "ἐὰν μὴ ἐπιστραφῶσιν" οἷς ἐμακροθύμησεν, "τὴν ῥομφαίαν αὐτοῦ στιλβώσει". αὕτη ἐστὶν ἡ "κακία" ἡ "ἐρχομ̣ένη", οὐ χειρί στη ἕξις οὖσα, ἀλλὰ κολαστική, σφοδροτάτη οὖσα κάκω σις. ἐν τῷ "καιρῷ" οὖν τῆς "κρίσεως", ἐπὶ καθένα "καιρόν", πάντας κρίνει. καὶ καλεῖ τὸν "καιρὸν" 340 τοῦτον ὁτὲ μὲν "καιρὸν 51 κρίσεως" ὁτὲ δὲ "ἡμέραν ὀρ γῆς" καὶ "ἡμέραν ἀνταποδόσεως". "ἕως οὗ ἐλθεῖν τὴν κακίαν" ταύτην, "ἕως οὐκ ἦλ θεν ἡ κακία", μετανόησον. "τόπον" ἔχει "μετανοί ας"· "οὐ βραδύνει κύριος τῆς ἐπαγγελίας, ὥς τινες βραδύτητα ἡγοῦνται, ἀλλὰ μακροθυμεῖ ἐπ' αὐτοῖς μὴ βουλόμενός τινα ἀπολέσαι, ἀλλὰ πάντας εἰς με τάνοιαν χωρῆσαι". ἐπεὶ τοίνυν ὑπέρθεσίς σοι δέδοται "μετανοίας", μετανόησον πρὶν "ἐλθεῖν" τὴν "κακίαν". 12,1de2abc καὶ φθάσουσιν ἔτη ἐν οἷς ἐρεῖς· οὐκ ἔστιν μοι ἐν αὐτοῖς θέ λημα· ἕως οὗ μὴ σκοτισθῇ ὁ ἥλιος καὶ τὸ φῶς καὶ ἡ σελήνη καὶ οἱ ἀστέρες καὶ ἐπιστρέψωσιν τὰ νέφη ὀπίσω τοῦ ὑετοῦ. ̣12,1de ἐὰν "ἔλθῃ ἡ κακία" ἡ κακωτική, "ἔτη" ἐνίστανται "ἐν οἷς οὐκ" ἔχεις "ἐν αὐτοῖς θέλημα". οὐδεὶς δὲ θέλει κολασθῆναι. ἐὰν ἐνστῇ τὰ "ἔτη" τῶν ἐπαγγελιῶν, ἔχουσιν οἱ σπουδαῖοι "ἐν αὐτοῖς τὸ θέ λημα"· θέλουσιν δὲ ἀπολαῦσαι τῶν ἐπαγγελιῶν ἐργα σάμενοι τὰ φέροντα αὐτά. οἷον οἱ φιλήδονοι καὶ αὐτὸ τοῦτο τὰ αἰσθητὰ μόνα ἀποδεχόμενοι μὴ ἔχουσιν "θέ λημα" εἰς καιρὸν λιμοῦ, ἔχουσιν δὲ εἰς εὐετηρίας καιρόν. τοῦ δικαίου οὖν ἐστιν "θέλημα" ἐν τοῖς καιροῖς ἐκείνοις, ὅτε αἱ ἀνταποδόσεις γίνονται. "θέλημα" ἐν Ἰσαΐᾳ γέγραπται· "θελήσουσιν", φη σίν, "εἰ ἐγενήθησαν πυρίκαυστοι" οἱ κακοί. μὴ ὁ θέ λων ὀργῆς ἐπικειμένης "πυρίκαυστος γένηται"; ἔχει ἐν τῷ καιρῷ ἐκε̣ι´̣νῳ τὸ "θέλημα" ἑαυτοῦ. 12,2ab ἕως οὗ μὴ σκοτισθῇ ὁ ἥλιος καὶ τὸ φῶς καὶ ἡ σελήνη καὶ οἱ ἀστέρες. δύναται καὶ ἐπὶ ῥητοῦ ληφθῆναι τὸν καιρὸν καὶ τὰ "ἔτη ἐν οἷς οὐκ" ἔχει "θέλημα" ὁ ἁμαρτωλός· τότε γενήσεται, ὅταν "ὁ οὐρανὸς καὶ ἡ γῆ παρ έλθῃ". "παρερχομένου" δὲ "τοῦ οὐρανοῦ καὶ τῆς γῆς" "ὁ ἥλιος", φησίν, "σκοτισθήσεται καὶ ἡ σελήνη οὐ δώσει τὸ φῶς αὐτῆς". "ἕως οὗ σκοτισθῇ ὁ ἥλιος"· δυνατὸν δὲ καὶ οὕ τως λαβεῖν· ὅσον ἐσμὲν ἐν τῷ βίῳ τούτῳ καὶ τὸ αὐτε ξούσιον ἀκώλυτον ἔχομεν, δυνάμεθα καταλάμπεσθαι ὑπὸ τοῦ "ἡλίου τῆς δικαιοσύνης" καὶ ὑπὸ τοῦ "φω τὸς τοῦ ἀληθινοῦ" καὶ "τῆς σελήνης καὶ τῶν ἀστέρων". "σελήνην" δὲ ἀλληγορικώτερον λαμβάνομεν τὴν ἐκκλησιαστικὴν γνώμην· πρὸς δὲ τὸν "ἥλιον τῆς δι καιοσύνης" "σελήνη" δύναται λεχθῆναι ἡ διδασκαλία 341 ἡ δυναμένη ἐνταῦθα φωτίσαι. καὶ καταλλήλως καὶ τοὺς "ἀστέρας" λάμβανε τοὺς διακόνους τῆς θείας δωρεᾶς, τοὺς "ἀγγέλους", ἐν οἷς ὁ θεὸς "λαλεῖ" τὸν "λόγον" ἑαυτοῦ. "σκοτίζονται" οὖν, τουτέστιν ἀπὸ σοῦ· οὐδὲ γὰρ καθάπαξ σβέννυται ὁ "ἥλιος". καὶ ὥςπερ ἐν ταῖς νυ ξὶν δοκεῖ "σκοτίζεσθαι" ἡμῖν ὁ "ἥλιος" αὐτὸς οὐ τοῦ το πάσχων, ἀλλὰ πόρρω ἡμῶν γινόμενος μακρὰν τῆς ὄψεως, οὕτως καὶ "ὁ τῆς δικαιοσύνης ἥλιος" "σκοτίζε ται" ἐκείνοις τοῖς μηκέτι ἀξίοις τοῦ φωτίζεσθαι ὑπ' αὐτοῦ. 12,2c καὶ ἐπιστρέψωσιν τὰ νέφη ὀπίσω τοῦ ὑετοῦ. "νέφη" πολλάκις ἐλέχθησαν τὰ διακονοῦντα τὸν πνευματικὸν "ὑετόν", ἤτοι ἄνθρωποι ἢ ἄγγελοι. "ἐπι στρέφει" δὲ ταῦτα "ὀπίσω τοῦ ὑετοῦ", οὐκέτι διακονεῖ τὸν "ὑετόν"· οὐδὲ γὰρ συμφέρει τότε τὸν "ὑετὸν" κατ ελθεῖν. ἔχεις ἀποστολικὸν ῥητὸν τοιοῦτον· συμβουλεύει σπουδαίους εἶναι τοὺς ἀνθρώπους καὶ ἀρετῆς καὶ θείας γνώμης ἐπιμέλεσθαι καὶ ἀπέχεσθαι τῶν ἀντι κειμένων· καὶ λαμβάνει παράδειγμα τοιοῦτο εἰπὼν τοῦτο ὅτι ἐς ὅσον ἡ θεία διδασκαλία ἐστίν, "προσέχειν δεῖ" καὶ

Vessels of Gold, Silver, Wood, and Clay§51

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51bringing forth useful vegetation

It is useless to the master if it is not prepared for every good work. Thus he says: in the world there are diligent men; and these are 'vessels' of 'gold and silver' (2 Timothy 2:20).

And whoever 'purifies' their own mind and works through fire, they are 'gold vessels', having diligence concerning the intelligible things, being moved toward the supra-cosmic things. But 'silver' vessels are those ministering the word. For it has often been demonstrated that the 'word' stands for the name of 'silver'.

And I say from a clear rhetorical figure, so that this enigma may become manifest: the Spirit gives a 'word of wisdom' and a 'word of knowledge' (1 Corinthians 2:6). And you have this distinction: the one having the 'word of wisdom' and 'word of knowledge' and perceiving correctly and contemplating the scientific things and being able to speak them didactically; for they are having a 'word of knowledge', but they are not 'capable' of 'honoring'. And they truly possess precise conception and undivided knowledge, but they are not such as to carry over what has been perceived to others in a didactic manner. Thus they are having a mind having been made precise, and because of this they are 'gold vessels', but they are not such as to minister to others what has been perceived to them.

Others are 'silver', being able by word to make clear what has been perceived to them and what they read. And there are other 'vessels of wood and clay'. And of these, 'some for honor, others for dishonor' there are (2 Timothy 2:20). The 'gold and silver' are precious, but the 'wood and clay' are 'dishonorable'. The 'wood' is able to be consumed by fire, and the 'clay' is such as it is 'to be crushed'.

But natures are not introduced here as unchangeable, as the myth of the heterodox desires. For it follows that 'if anyone purifies himself from the dishonor of them', it is evident that 'as a vessel', 'he will be a vessel for honor to the master for every good work'; so that by himself someone becomes a dishonorable and ignoble 'vessel'.

There is indeed a transition occurring from the honorable to the dishonorable; for it has been said in the Lamentations of Jeremiah regarding a great change having happened to Israel from piety to impiety and from practical virtue to practical wickedness: 'the precious sons of Zion, adorned with gold' and silver, 'how they were counted as vessels of clay' (Jeremiah 9:11). You see that the precious things are made of gold and silver.

Greek · §51

ἀναλαβεῖν τὴν ἀρετὴν καὶ ἀποστῆναι τῆς κακίας· κα̣ι`̣ λέγει· "γῆ δὲ ἡ πιοῦσα τὸν ἐπ' αὐτῆς πολλάκις ἐρ χόμενον ὑετὸν καὶ τίκτουσα βοτάνην εὔθετον ἐκείνοις δι' οὓς καὶ γεωργεῖται μεταλαμβάνει εὐλογίας παρὰ θεοῦ· ἐκφέρουσα δὲ ἀκάνθας καὶ τριβόλους ἀδόκιμος καὶ κατάρας ἐγγὺς εἰς τὸ τέλος"· καὶ μεθ' ἕτερα λέγει· πεπείσμεθα δὲ περὶ ὑμῶν, ἀγαπητοί, τὰ κρείσσονα̣ τ̣ὰ ἐχόμενα σωτηρίας", ἀντὶ τοῦ· δεόντως τῷ "ὑε τῷ" χρησάμενοι καὶ ποτισθέντες τὰ δέοντα ἠνέγκατε, ἃ εἴρηκεν "σωτηρίας βοτάνην". οὐκέτι διακονοῦσίν σοι τὸν "ὑετόν"· οὐδὲ γὰρ συμφερόντως σοι γίνεται τοῦτο· ἔχεις ἐνκείμενα σπέρματα τῶν "ἀκανθῶν καὶ τριβόλων". συμφέρει οὖν αὐτὴν οὕτως ἔχουσαν "γῆν" μὴ ποτίζεσθαι, ἵνα μὴ βλάστη γέ νηται ἐνκειμένων κακῶν καὶ τὰ 52 πάθη εἰς κακίας καὶ δια θέσεις μεταβάλωσιν. εἰ τοίνυν οὕτως ἐσμὲν ὡς "γῆ δόκι μος" εἶναι κα̣ὶ "τίκτουσα βοτάνην εὔθετον", ῥεῖ τὰ "νέφη" τὸν "ὑετὸν" τὸν αὐξητικὸν τῶν πνευματικῶν "βοτανῶν". ἐπερ· τοὺς διακονοῦντας ἀγγέλους; –"οὐχὶ πάντες ἐστὲ λειτουργικὰ πνεύματα εἰς 342 διακονίαν ἀποστελλόμενα διὰ τοὺς μέλλοντας κληρονο μεῖν σωτηρίαν;" καὶ ἄνθρωποι δὲ διακονοῦσιν τὸν θεῖον "ὑετόν", καὶ τούτοις προστάττεται "ῥαίνειν δικαιοσύνην", οὐ "ῥαίνειν" ὕδωρ, οὐ ῥεῖν ὄμβρον. 12,3a ἐν ἡμέρᾳ ᾗ ἂν σαλευθῶσιν φύλακες τῆς οἰκίας. τὸ τῆς "οἰκίας" ὄνομα ἐν τοῖς θεοπνεύστοις λο γίοις κατὰ διαφόρων κεῖται. ὅταν γὰρ λέγῃ τὸν τοὺς Ἰησοῦ "λόγους ἀκηκο ότα" καὶ μεταβαλόντα εἰς ἔργα "οἰκοδομεῖν τὴν ἑαυ τοῦ οἰκίαν ἐπὶ τὴν πέτραν", τὴν πολιτείαν καὶ τὸν βίον τὸν πρακτικὸν καὶ θεωρητικὸν "οἰκίαν" λέγει τοῦ ἐνεργήσαντος. καὶ τὸ "οἰκίαι παρανόμων ὀφειλήσουσιν κα θαρισμόν, οἰκίαι δὲ δικαίων δεκταὶ" τοὺς βίους καὶ τὰς πολιτείας "οἴκους" ὀνομάζει. καὶ "ἐπεὶ ἐφοβοῦντο αἱ μαῖαι τὸν θεόν, ἐποίησαν ἑαυταῖς οἰκίας", "φοβηθεῖ σαι" αὐτὸν τὸν φόβον ἔσχον καὶ "οἶκον" καὶ "ὀχύρωμα"· "ὀχύρωμα" γὰρ "ὁσίου φόβος κυρίου". σημαίνεται δὲ τῷ ὀνόματι τῆς "οἰκίας" πολλάκις ὁ περὶ γῆν τόπος· ὅταν γὰρ λέγῃ ὅτι "ἐν μεγάλῃ οἰκίᾳ οὐ μόνα χρυσᾶ καὶ ἀργυρᾶ σκεύη τυγχάνουσιν, ἀλλὰ ξύλινα καὶ ὀστράκινα" καὶ "ἐάν τις", φησίν, "ἑαυτὸν ἐκκαθάρῃ ἀπὸ τούτων"–τῶν "εἰς ἀτιμίαν σκευῶν"–, "ἔσται σκεῦος εἰς τιμήν, εὔχρηστον τῷ δεσπότῃ, εἰς πᾶν ἔργον ἀγαθὸν ἡτοιμασμένον", τοῦτο οὖν λέγει· ἐν τῷ κόσμῳ εἰσὶν σπουδαῖοι ἄνδρες· οὗτοι δὲ "σκεύη" εἰσὶν "χρυσᾶ καὶ ἀργυρᾶ". καὶ ὅσοι τὸν νοῦν ἑαυτῶν "καθαίρουσιν" καὶ ἐργάζονται διὰ πυρώσεως "σκεύη" εἰσὶν "χρυσᾶ", οἱ περὶ τὰ νοητὰ ἔχοντες τὴν σπουδήν, οἱ περὶ τὰ ὑπερκόσμια ἠκονημένοι. "ἀργύρεα" δὲ "σκεύη" εἰσὶν οἱ τὸν λόγον διακονούμενοι. πολλάκις γὰρ ἀποδέδεικται ὅτι ὁ "λόγος" τῷ ὀνόματι τοῦ "ἀργύρου" παρίσταται. καὶ λέγω ἀπὸ ἀπο στολικοῦ ῥητοῦ σαφῶς εἰρημένου, ἵνα τὸ αἴν̣ιγ̣μα τοῦτο φανῇ· τὸ πνεῦμα δίδωσιν "λόγον σοφίας" καὶ "λόγον γνώ σεως". καὶ ἔχεις διαφορὰν ταύτην· ὁ "λόγον" ἔχων "σο φίας" καὶ "λόγον γνώσεως" καὶ νοεῖ ὀρθω῀̣ς̣ καὶ θεωρεῖ τὰ ἐπιστημονικὰ καὶ λέγειν αὐτὰ δύναται διδασκαλικῶς· εἰσὶν γὰρ "λόγον γνώσεως" ἔχοντες, οὐχ "ἱκανοὶ" δὲ "δι 343 δάξαι"· καί εἰσιν τῷ ὄντι ἀκριβῆ νόησιν ἔχοντες καὶ γνῶσιν ἀδιάπτωτον, οὐχ οἷοι δέ εἰσιν τὰ νοηθέντα αὐτοῖς εἰς ἑτέρους μεταγαγεῖν διδασκαλικῷ τρόπῳ. εἰσὶν οὖν νοῦν ἔχοντες ἠκριβωμένον καὶ διὰ τοῦτο "χρύσεα σκεύη" εἰσίν, οὐχ οἷοι δέ εἰσιν διακονεῖν εἰς ἄλλους τὰ νοη θέντα αὐτοῖς. ἄλλοι δὲ "ἀργύρεά" εἰσιν δυνάμενοι λόγῳ τὰ νοηθέν τα αὐτοῖς καὶ ἃ ἀναγιγνώσκουσιν σαφηνίσαι. εἰσὶν δὲ ἄλλα "σκεύη ξύλινα καὶ ὀστράκινα". καὶ τούτων "τὰ μὲν εἰς τιμήν, τὰ δὲ εἰς ἀτιμίαν" ἐστίν. τίμια δέ εἰσιν τὰ "χρύσεα καὶ ἀργυρᾶ", "ἀτιμί ας" δὲ τὰ "ξύλινα καὶ ὀστράκινα". τὰ μὲν "ξύλινα" δύνα ται ὑπὸ πυρὸς δαπανηθῆναι, τὰ δὲ "ὀστράκινα" οἷά τέ ἐστιν "συντριβῆναι". ἀλλ' οὐ φύσεις εἰσηγεῖται ὧδε ἀμεταβλήτους, ὡς βούλεται τῶν ἑτεροδόξων ὁ μῦθος. ἐπηγίοχεν γοῦν ὅτι "ἐάν τις ἐκκαθάρῃ αὐτῶν ἀπὸ τῶν τῆς ἀτιμίας αὑτὸν" δη λονότι "σκευῶν", "ἔσται σκεῦος εἰς τιμὴν τῷ δεσπότῃ ἐπὶ πᾶν ἔργον ἀγαθόν"· ὥστε παρ' ἑαυτόν τις γίνεται τί μιον καὶ ἄτιμον "σκεῦος". ἔστιν γοῦν καὶ μετάπτωσις γινομένη ἀπὸ τιμίων εἰς τὸ ἄτιμον· εἴρηται γοῦν ἐν τοῖς Ἰηρεμίου θρήνοις μεταβολῆς πολλῆς γενομένης τοῦ Ἰσραὴλ ἀπὸ εὐσεβ̣είας εἰς ἀσέβειαν καὶ ἀπὸ πρακτικῆς ἀρετῆς εἰς πρακτικὴν κακίαν· "υἱοὶ Σιὼν οἱ τίμιοι ἐπηρμένοι χρυ σίῳ" καὶ ἀργ̣ύρῳ, "πῶς ἐλογίσθησαν εἰς ἀγγεῖα ὀστρά κινα". θεωρεῖς ὅτι τὰ τίμια ἐκ χρυσοῦ καὶ ἀργύρου πεποιη μένα

Pottery and the Rejected Vessels§52

52"They were counted as shards." Likewise also the race of Israel, when it was unfaithful to the Savior, says "as vessels of a potter they are broken, they shall shepherd them with an iron rod" (Jeremiah 18:4); when they were sheep, they were golden and were led under a pastoral "rod", but now "with an iron rod", and "they are broken like vessels of a potter".

Immediately also in Jeremiah a mystical thing regarding such things lies; it is commanded "to go down into the fifth house of the potter, and having gone down" (Jeremiah 18:2) he saw a "vessel" being flattened, "clay" being shaped into a "vessel"; and since the dwelling did not have the form of the "vessel" of "honor", "it fell from his hands"; the potter "let it fall" so that it might be remolded by the potter. Therefore, when a place has capacity for repentance, it is a clay "vessel" capable of being remolded, of being transformed. But when it has reached a stability in a state almost unchangeable or difficult to change, then it is henceforth a "shard". For this reason it is cast away.

Furthermore, the prophet, after seeing in the "house of the potter" the shaping of the "vessel", takes a "small shard" and "breaks" it. And he says: "thus I will destroy the pride of Jacob" (Isaiah 10:22). Therefore they were rejected, therefore "they are cast out". And he says concerning this in Isaiah, of this "broken shard vessel", that thus "it was broken" (Isaiah 32:20) so that "not to be found" is a part of it "in which" anyone is able to take a little "water" or "fire", that is to say, having become completely useless, not even the "water"—the little bit or that still capable of quenching—can be received, nor the "fire" that brings to the "shard" itself hardness.

Therefore: here does he say "house" for the world or the church? For in this too there are such diverse "vessels" "for honor and for dishonor". And that such things are in the church, the divine word says: "remove the evil one from among yourselves" (1 Corinthians 5:13), "vessels of dishonor" etc. Again, "fornication is heard among you, and such fornication as is not even among the Gentiles, that a man has a woman of his father" (1 Corinthians 5:1). And he commands "to cast out" this one. And the church can be the "great house" and the surrounding place. And "guards" of this "house" are those appointed to watch.

abandon

Greek · §52

"ἐλογίσθησαν εἰς ὀστράκινα". ἀμέλει γοῦν καὶ τὸ τοῦ Ἰσραὴλ γένος, ὅτε ἠπίστησεν τῷ ςωτῆρ̣ι, "ὡς σκεύη κεραμέως συντρίβονται, ποιμανεῖς αὐτοὺς ἐν ῥάβδῳ σιδηρᾷ"· ὅτε ἦσαν πρόβατα, χρυσᾶ ἦσαν καὶ ὑπὸ "ῥάβδου" ποιμαντικῆς ἤγοντο, νῦν δὲ "ἐν ῥάβδῳ σιδηρᾷ", καὶ "συν τρίβονται ὡς σκεύη κεραμέως". αὐτ̣ίκ̣α̣ γο̣υ῀̣ν κ̣αὶ ἐν Ἰηρεμίᾳ μυστικόν τι περὶ τῶν τοιούτων κεῖται· προστάττεται "καταβῆναι εἰς τὸν 53 οἶκον τοῦ κεραμέως, καὶ καταβὰς" εἶδεν "σκεῦος" πλατ τόμενον, "πηλὸν" σχηματιζόμενον εἰς "σκεῦος"· καὶ ἐπει 344 δὴ οὐκ εἶχεν τὸ οἰκεῖον σχῆμα τοῦ "σκεύους" τοῦ "τιμί ου", "διέπεσεν ἐκ τῶν χειρῶν αὐτοῦ"· ὁ κεραμεὺς "διέ πεσεν" αὐτό, ἵνα ἀναπλάσηται αὐτὸ ὁ κεραμεύς. ὅτε οὖν χώραν τις ἔχει μετανοίας, πήλινόν ἐστιν "σκεῦος" δυνάμενον ἀναπλασθῆναι, μετασχηματισθῆναι. ὅταν δὲ λοι πὸν βεβαιότητα σχῇ ἐν ἕξει σχεδὸν ἀδιαπτώτῳ ἢ δυσμετα πτώτῳ, τότε λοιπὸν "ὀστράκινόν" ἐστιν. διὰ τοῦτο προσ ίεται. λοιπὸν ὁ προφήτης μετὰ τὸ ἰδεῖν ἐν τῷ "οἴκῳ τοῦ κεραμέως" τὴν διάπλασιν τοῦ "σκεύους" λαμβάνει "βῖκον ὀ στράκινον" καὶ "συντρίβει" αὐτόν. καὶ λέγει. "οὕτως φθερῶ τὴν ὕβριν Ἰακώβ". τότε λοιπὸν ἀπεδοκιμάσθησαν, τότε "ἐκβέβληνται". καὶ λέγει περὶ αὐτοῦ ἐν Ἰσαΐᾳ τούτου τοῦ "συντρι βέντος σκεύους ὀστρακίνου" ὅτι οὕτω "συνετρίβη" "ὡς μὴ εὑρεθῆναι" μέρος αὐτοῦ "ἐν ᾧ" τις δύναται ὀλίγον "ὕ δωρ" λαβεῖν ἢ "πῦρ", τουτέστιν ἀχρήσιμον παντελῆ γενό μενον οὐδὲ τὸ "ὕδωρ" † τὸ ὀλίγον † ἢ τὸ ποτίζον ἔτι δυ νάμενον δέξασθαι, οὐδὲ τὸ "πῦρ" ἐκεῖνο τὸ εἰς "ὀστρά κινον" αὐτὸ καὶ στερεότητα ἀγαγόν. ἐπερ· ὧδε οὖν "οἰκίαν" λέγει τὸν κόσμον ἢ τὴν ἐκκλησίαν; –εἰσὶν καὶ ἐν ταύτῃ τὰ διάφορα "σκεύη" τα`̣ "εἰς τιμὴν καὶ εἰς ἀτιμίαν". καὶ ὅτι εἰσὶν ἐν τῇ ἐκκλη σίᾳ τ̣ο̣ι̣οῦτο̣ι̣ ὁ θεῖος λ̣ο´̣γος λέγει· "ἐξάρατε τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν" "ἀτιμίας σκεύη" κ·····? πάλιν "ἀκούεται ἐν ὑμῖν πορνεία, καὶ τοιαύτη πορνεία ἥτις οὐ δὲ ἐν τοῖς ἐ´̣θνεσιν, ὥστε γυναῖκά τινα τοῦ πα τρὸς ἔχειν". καὶ "ἐκβάλλεσθαι" τοῦτον κελεύε̣ι̣. καὶ ἡ ἐκκλησία ··1–2ν δ̣ύνατα̣ι̣ εἶναι ἡ "μεγάλη οἰκία" καὶ ὁ περι`̣ γῆν τ̣όπος̣. "φύλακες" δὲ ταύτης τῆς "οἰκίας" εἰσὶν οἱ τεταγμένοι φρουρεῖν αὐτὴν η········ι̣ ἢ διδασκαλι´̣ᾳ. ἐα`̣ν μὲν τὴν ἐκκλησίαν λάβῃς, οἱ διδάσκαλοι. παρ̣έπονταί γ̣ε τούτοις καὶ ἄγγελοι. περὶ γοῦν τοῦ Πέτρου εἴρηκαν· "ὁ ἄγγελος αυ᾿̣τοῦ ἐστιν". καὶ οἱ ἐν τῇ ἐκκλησίᾳ μικροὶ ἔχουσιν ἀγγέλους "βλέποντας διὰ παντὸς τὸ πρόσωπον τοῦ πατρός". ε̣ι᾿̣ δὲ οἱ μικροί, πόσῳ οἱ τέ λειοι. ἐπερ· οὗτοι ···ε̣αν "σ̣αλε̣υθῶσιν"; –ἐπίτασις γεγένητ̣αι τῆς κακίας τῶν φρουρουμένων· καταλείψ̣ουσιν οἱ φρουροί, κἄν γ̣ε̣ ἄνδ̣ρ̣ες ἦσαν τέλειοι 345 κἂν ἄγγελοι. λέγουσιν γοῦν· δεῦτε γὰρ καὶ "ἐνκαταλεί πομεν αὐτήν"· ὡς προαναφωνεῖν τὸ ἅγιον πνεῦμα καὶ λέ γειν· "ἐνκαταλειφθήσεται ἡ θυγάτηρ Σιὼν ὡς σκηνὴ ἐν ἀμπελῶνι". γέγονέν τις Ἰουδαϊκὸς ἱστοριογράφος Ἰώσιππος· ἐκεῖνος ἐν ταῖς θεοσημίαις ταῖς γενομέναις μετὰ τὸ προ δοθῆναι τὸν ςωτῆρα ὑπὸ τῶν Ἰουδαίων καὶ τοιαύτην ἔθηκεν ἣν λέγει· θύρα μεγάλη τοῦ ναοῦ ἦν· μόλις ἔκλειον ἰσχυροὶ ἄνδρες τριάκοντα, καὶ μοχλοὶ ἐπέκειντο ἵν' ἀσφαλισθῇ κλεισθεῖσα· ἄφνω, λέγει, ἐν νυκτὶ μιᾷ οἱ ἱερεῖς̣ περιερχόμενοι ἤκουσαν, λέγει, φωνὴν ὡς πολλῶν λεγόντων· "μεταβαίνομεν ἐντεῦθεν"· καὶ ἄφνω, λέγει, αὐ τομάτως ἠνεῴχθησαν αἱ πύλαι. καὶ τοῦτο ἦν τὸ "ἐνκαταλειφθήσεται ἡ θυγάτηρ Σιὼν ὡς σκηνὴ ἐν ἀμπελῶνι". καὶ τότε μάλιστα τοῦτο ὑπῆρκται, ὅτε ὁ ςωτὴρ "ἐνκαταλέλοιπεν" λέγων· "ἐνκατέλειψα τὸν οἶκόν σου, ἀφεὶς τὴν κληρονομίαν μου"· "ἰδοὺ ἀφίεται ὑμῖν ὁ οἶκος ὑμῶν" ὁ ςωτὴρ πάλιν αὐτοῖς τοῖς Ἰου δαίοις. τοῦτο οὖν ἐστιν τὸ "σαλευθῆναι τοὺς φύλακας τῆς οἰκίας", τὸ μεταστῆναι τοὺς φρουρούς, τὸ μηκέτι περιέ πειν τὸν "οἶκον". ἐπερ· ἐν ἡμε´̣ρᾳ οὖν ποίᾳ; –····ε·?λ········ι̣ν τ̣ῆς κρίσεως̣ ··λε ·········οι̣. ἐπερ· εἰ δὲ περὶ γῆν τόπος, τί; –πάλιν ··········ιωδε ἐπιτραπέντες δι̣···· ···ε̣. 12,3bcd καὶ διαστραφῶσιν ἄνδρες τῆς δυνάμεως· καὶ ἤργησαν αἱ ἀλήθου σαι, ὅτι ὠλιγώθησαν· καὶ σκοτά σουσιν αἱ βλέπουσαι ἐν ταῖς ὀπαῖς. ̣12,3b οἱ "ἄνδρες τῆς δυνα´̣μεως" οὗτ̣οί εἰσιν, οἳ ὡσανεὶ στρατηγοὶ ἄρχουσι̣ν τ̣ῆς οἰκίας, οἱ ἄρχον τ̣ες. "διαστροφὴν" δὲ οὐ κακίαν αὐτῶν λέγει, ἀλλὰ τὴν μετάθεσιν τὴν ἐκ τῆς ἀρχῆς, ἧς ἦσ̣αν ἐνκεχει ρισμένοι. μηκέτι ·ε̣·········υ̣τω····ν̣π̣·ρ······· οὐκέτι ὁ στρατηγὸς στρατηγός

The futility of false doctrines and the diminishing of truth§53

53It is so; no longer is the rider a rider. And the truths began to act, because they had been diminished. text gapped by text gapped way text gapped history. For if the 'belly' and its 'foods' are 'nullified', when Gapped life Gapped and the world Gapped the Gapped 'the truths began to act' Gapped not being the 'truth-telling ones' Gapped that they are not of God.

He indeed says in Jeremiah to the false prophets who mix the logical things with 'chaff'; if the 'chaff' is 'grain' to the wind—'the Lord says, are my words not like grain?' (Jeremiah 23:28)—the 'words of grain' are those of God. Those able to divide them and to refine and to prepare, these are 'truth-telling' or 'truths', so that I may speak femininely according to the word. Those dividing ecclesiastically the 'words' of God, being 'grain', make nourishing breads and bring 'fine flour' to the altar; for there are also sacrifices offered through 'fine flour'. Those from the heterodox, not dividing the 'words' of God as is necessary, but dividing them errantly and unto impiety, 'truth-tell' badly. The 'flour' of these is 'rejected', serving neither for sacrifice nor for food.

In Hosea, therefore, he says to the prophet: 'Why have you passed over impiety, and endured its iniquities, and eaten false fruit?' (Hosea 8:7). Then he says: 'You have sown corruption with the wind, and this destruction; a whirlwind had no strength to make flour' (Hosea 8:7). This is badly 'hidden' from the 'truth-telling one'. In the same way also concerning the intelligible things and Gapped in the Gospel Gapped 'to be two in the field, one being taken and one being left' (Matthew 24:40); and 'two being truths, one is taken Gapped it is left' Gapped; these are those who sow Gapped Gapped with them Gapped having been given.

They sow something and from it they 'forgive' again, 'receiving' by the same scripture, and it 'is forgiven' as 'I have sown without fruit' toward someone. Not 'leaven' is it, not 'leaven' true, not the 'leaven' which is able to be produced and to be brought forward as a sacrifice.

Concerning this futility, in Isaiah it says: 'If you bring spelt, it is in vain; a memorial in vain is to me' (Isaiah 55:13). Nor does the 'memorial' have the 'fragrance' of 'incense'; therefore 'it is an abomination.' Nor does the 'spelt' have anything useful for being made into bread or to be brought forward as a sacrifice; therefore 'it is in vain.'

These then, the 'truths' which are praiseworthy, have 'diminished'; for they no longer clarify the scriptures, since the space has been collapsed, having reached the end of this age. The 'truths' therefore 'diminished, because they were made few'; as much as is upon you, you have made them 'few,' you have constructed them weakly.

Moreover, is it not because of this, as the time no longer permits, that they do not 'be true'?—to the extent that they have been diminished for these people; do not diminish the 'fewness' here in terms of number, but of their power and strength. But has their strength become less beyond the time? For you think that as far as possible these 'truths' do not 'be true' even after this, for those able to be nourished by them.

They 'were made few,' because the greater part of those being nourished was diminished and fell away from seeking such nourishment. Moreover, do we not also receive this inappropriately there, with 'and the sun was darkened' (Matthew 27:45)?—and concerning the 'light' and the 'sun' let us say that, although it seemed to 'be darkened' regarding those, they 'were not darkened.' Again, therefore, I say as toward these men...

Greek · §53

ἐστιν, οὐκέτ̣ι̣ ὁ ἱπ πεὺς ἱππεύς ἐστιν. 12,3c καὶ ἤρ̣γησα̣ν αἱ ἀλήθουσαι, ὅτι ὠλιγώθησαν. ? ἐκ π····ς̣ τρόπου ···α······χει ἱσ̣τορι´̣ αν. εἰ γὰρ "καταργεῖται" ἡ "κοιλ̣ία" 54 καὶ τὰ "βρώματα" αὐτῆς, ὅταν ······ ὁ βίος ····ς καὶ ὁ κόσμος περιτ τὸν το······ "ἤργησαν αἱ ἀλήθουσαι" ······ οὐκε´̣ τι ὄντων τῶν "ἀληθομένων" λ·············τ̣ο ὅτι οὐ τοῦ θεοῦ ········? εἰσιν. λέγει γοῦν ἐν Ἰ ηρεμίᾳ πρὸς τοὺς ψευδοπροφήτας τοὺς ἐπιμειγνύοντας 346 τὰ λογικὰ "ἀχύροις"· εἰ τὸ "ἄχυρον" πρὸς τὸν ἄνεμον "σῖτον"–"λέγει κύριος, οὐχ ὥσπερ σῖτος οἱ λόγοι μου;"–, οἱ τοῦ θεοῦ "λόγοι σῖτός" εἰσιν. οἱ δυνάμενοι διαιρεῖν αὐτοὺς καὶ λεπτύνειν καὶ παρασκευάζειν, οὗτοι "ἀλήθοντές" εἰσιν ἢ "ἀλήθουσαι", ἵνα θηλυκῶς εἴπω κατὰ τὴν λέξιν. οἱ ἐκκλησιαστικῶς διαιροῦντες τοὺς "λόγους" τοῦ θεοῦ, "σῖτον" ὄντα, τροφίμους ἄρτους ποιοῦσιν καὶ "σιμίδαλιν" προςάγουσιν εἰς τὸ θυσιαστήριον· εἰσὶν γὰρ καὶ θυσίαι διὰ "σιμιδά λεως" προσφερόμεναι. οἱ ἀπὸ τῶν ἑτεροδόξων οὐχ ὡς δεῖ διαιροῦντες τοὺς τοῦ θεοῦ "λόγους" ἀλλ' ἐσφαλμένως καὶ εἰς ἀσέβειαν αὐτοὺς α··ν̣τες κακῶς "ἀλήθουσιν". τούτων τὸ "ἄλευρον" "ἐκβλητόν" ἐστιν, οὐδὲ εἰς θυσίαν οὐδὲ εἰς τροφὴν χρησιμεῦον. ἐν Ὠσῆε γοῦν τῷ προφήτῃ λέγει· "ἵνα τί παρεσιωπήσατε ἀσέβειαν καὶ τὰς ἀδικίας αὐτῆς ἐτρυ γήσατε, ἐφάγετε καρπὸν ψευδῆ;" εἶτα λέγει· "ἀνεμό φθορα ἔσπειραν, καὶ ἡ καταστροφὴ αὕτη· δράγμα οὐκ ἔσχον ἰσχὺν τοῦ ποιῆσαι ἄλευρον". τοῦτο κακῶς "ἀ λήθεται" παρὰ τὴν "ἀλήθουσαν". ἐν ταὐτῷ δὲ ἐπὶ τῶν νοητῶν καὶ ··········· ····························· ἐν εὐα̣γ̣γ̣ελίῳ ·· ······················ "δύο̣ εἶναι ἐν τ̣ῳ῀̣ ἀγρ̣ῷ, ἕνα παραλαμβανόμεν̣ο̣ν̣ κ̣α̣ι`̣ ἕν̣α̣ ἀφ̣ιε´̣μενον"· και`̣ "δ̣ύο ἀλήθουσα̣ι, μία παραλαμβάνεται ······ ἀφ̣ι´̣ε̣ται" ······················· οὗτοί εἰσιν οἱ σπείροντες ··ο? ······ρ········τ̣α̣ι̣ ···· ·········ν̣ αὐτοῖς δεδωκότος ·····ην ···· σπείροντες καὶ ἐξ αὐτη̣············ν "ἀφίενται" πάλιν ·····α̣γ̣α······?·······ρ············ "παραλαμβανομένου" κ····················· α̣υτω··············τη αὐτῇ γραφῇ καὶ α······ ··········ωσ················ "ἀφίεται" ὡς "ἀνε μόφ̣θορα̣ σπείρασα" ··χ̣υν·················· προς τ̣ινα ?··νεν······ ···········ο̣······ ·········· "ἄλευρα" ου᾿̣κ "ἄλευρα" αληθ̣······ ·· ········φι···············τον "ἄλευρον", ὃ δύναται̣ 347 ········ γενε´̣σθαι καὶ εἰς θυσίαν προσενεχθῆναι. περὶ τῆς ματαίας ταύτης "σιμιδάλεως" ἐν Ἰσαΐᾳ λέγει· "ἐὰν προσφέρητε σιμίδαλιν, μάταιον, θυμίαμα μάταιόν μοί ἐστιν". οὐδὲ τὸ "θυμίαμα" ἔχει τὴν "θυμιάματος" "εὐωδίαν"· διὸ "βδέλυγμά ἐστιν"· οὐδὲ ἡ "σιμίδαλις" ἔχει τι χρήσιμον πρὸς τὸ ἀρτοποιηθῆναι ἢ εἰς θυσίαν προσενεχθῆναι· διὸ "μάταιόν ἐστιν". αὗται οὖν αἱ "ἀλήθουσαι" αἱ ἐπαινεταὶ "ἤργησαν"· οὐκέτι γὰρ σαφηνίζουσιν τὰς γραφὰς συνσταλέντος τοῦ χω ρίου, τέλος ἀπολαβόντος τοῦ αἰῶνος τούτου. "ἤργησαν" οὖν αἱ "ἀλήθουσαι, ὅτι ὠλιγώθησαν"· τὸ ὅσον ἐφ' ὑμῖν, "ὀλίγας" αὐτὰς πεποιήκατε, ἀσθενεῖς αὐ τὰς κατεσκευάσατε. ἐπερ· οὐ διὰ τοῦτο ὡς τοῦ καιροῦ μηκέτι ἐπιτρέ ποντος "ἀλήθειν"; –τὸ ὅσον ἧκεν εἰς τούτους ἠλαττώθησαν· τὴν "ὀλίγω σιν" ὧδε μὴ ἐλάττωσιν τοῦ ἀριθμοῦ ἡγοῦ, ἀλλὰ τῆς δυνά μεως καὶ ἰσχύος αὐτῶν. ἐπερ· ἀλλὰ ἡ ἰσχὺς αὐτῶν παρὰ τὸν καιρὸν γέγονεν; – νομίζεις γὰρ ὅτι ὡς οἷόν τέ ἐστιν αἱ "ἀλήθουσαι" αὗται οὐκ "ἀλήθουσιν" καὶ μετὰ ταῦτα τοῖς δυναμένοις τρέ φεσθαι παρ' αὐτῶν. "ὠλιγώθησαν" δέ, ἐπειδὴ τὸ πλεῖον μέρος τῶν τρεφομένων ἠλαττώθη καὶ ἔξω γέγονεν τοῦ ζητεῖν τοιαύτην τροφήν. ἐπερ· οὐ καταλλήλως λαμβάνομεν καὶ τοῦτο ἐκεί νῳ τῷ "καὶ ἐσκοτίσθη ὁ ἥλιος"; – καὶ περὶ τοῦ "φωτὸς" οὖν καὶ τοῦ "ἡλίου" εἴπομεν ὅτι με`̣ν εἰς ἐκείνους ἔδοξα̣ν "σκοτίζεσθαι", οὐκ "ἐσκο τώθησαν" δέ. πάλιν οὖν λέγω ὡς πρὸς τούτους τοὺς ἀν

The Cracks in the Rock and the Marketplace§54

54Worthy of the food... 'the truths were becoming real' (12:3d). And those 'looking in the eye-sockets' will darken. These 'looking in the eye-sockets' are the souls using the senses. For the senses are to be taken as 'eye-sockets'. Therefore, those 'looking in the eye-sockets' will 'darken'. For when the sensible things pass away, then darkness will prevail; they no longer see those sensible things as they ought; is there anything left besides the loss of accurate perception?

It is also possible to take it this way: those who search the Scriptures and pay attention to their reading of them find 'eye-sockets', through which they are able to be enlightened, and the light that exists within. Therefore, these 'looking in the eye-sockets' 'were darkened' because they are no longer 'becoming real'. But the 'becoming real' ones split the seeds, making 'eye-sockets'. Take the investigation of the Scriptures and their clarity by analogy with the splitting of the seeds which makes the 'eye-socket'; and this is also what it means for them to 'become real'.

And it can be said differently: they say that those 'looking in the eye-sockets' seem to see much; and some are able to approach the light; and despite the inability and the weakness of the sight, they perceive the light. When, therefore, the hidden light is produced again, those 'looking' are 'darkened' through certain 'eye-sockets'. They are not able to see the light, having those small 'eye-sockets'. But when their body changes from the 'perishable' to the 'imperishable' and from the 'psychic' to the 'spiritual', they no longer have 'darkening' senses, but renewed and increasing ones.

Therefore, the 'darkening of those looking in the eye-sockets' does not bring complete injury; for when they 'are darkened', they will see things more clearly according to the argument of 'the part', so that their own 'eye-socket' of 'the part' is not 'abolished' by becoming a great opening. And it is possible to take it this way because 'the eye-sockets' is in the plural. A praiseworthy 'eye-socket' is brought forward in the singular in the Mosaic writings, when he received a desire to 'see the face' of God and to see Him clearly and 'knowingly'. God said to him that, being still a 'man', he 'is not able' to possess the brightness (Exodus 33:20); 'but I place you in the opening of the rock' (Exodus 33:22), regarding one 'rock' as an 'eye-socket'. And 'the rock is Christ' from that...

Regarding the 'rock' and the openings in Christ. For they are called 'rocks' in the plural and 'crevices'. 'The spirit crushes the rocks'. And it is said concerning the devil: 'The pride of your heart has carried you away to dwell in the crevices of the rocks' (Job 13:16)—not 'in the crevice of the rock', for that is blessed—but because they pay attention to antichrists and false teachers and false prophets, the 'crevice' of those is not for seeing but rather for harming. 'Fissures of rocks' indeed are called 'crevices' in other places; and the discord of the teaching is a 'schism' and a multitude of 'crevices'. Therefore, those 'looking' in the 'crevice' do not 'gaze darkly', but rather are enlightened. But those in the many 'crevices' who seem to see are 'darkened'. When the truth comes into the midst, every deception is loosed; and in the deception were the many 'crevices'. And as they often said the image of the division, that those failing the vote of 349 say ten thousand 'rocks'. If therefore the correct vote shines upon, that which those voting wrongly said is loosed. Thus those holding false doctrines, in the absence of the truth, become so; when this shines and illuminates, all those holding false doctrines are loosed.

12,4ab And they will shut doors in the marketplace in the weakness of the voice of the truth. 12,4a I spoke concerning human matters, those 'being seen and being timely'. Concerning the coming age and the end of the present age he teaches and says that 'they will shut doors in the marketplace' (Acts 19:41). And 'marketplace' here he means the church, as the rhetoricians say. As long as this life exists, the 'marketplaces' or the 'marketplace', the church, exist, in which those who speak are speaking. But 'it will be shut' after these things, when teaching is no longer present in the 'time of judgment'. I do not say this to mean that there will not be instruction in the ages to come, but according to that 'time' in which those being judged 'stand at the judgment seat of Christ' (2 Timothy 4:1); for they have a word regarding what has been done, regarding being instructed or being taught. And if ever the labor from the... gap... another word is not instruction being brought forth by men or angels... concerning the ten virgins in the parable it is said that the...

Greek · §54

αξίους̣ τῆς τροφῆς η··········? "αἱ ἀλήθουσαι ἤργησαν". 12,3d καὶ σκοτάσ̣ουσιν αἱ βλε´̣π̣ο̣υ̣σ̣αι ἐν ταῖς ὀπαῖς. αἱ "βλέπουσαι̣ ἐν ταῖς ὀπαῖς" ψυχαὶ αὗταί εἰσιν αἱ ταῖς α̣ἰσθήσεσιν χρώμεναι. "ὀπὰς" γὰρ τὰς αἰσθή σεις λάβε. "σκοτάσουσιν" οὖν αἱ "βλέπουσαι ἐν τα̣ῖς ο᾿̣παῖς". ὅταν γὰρ παρέλθῃ τ̣ὰ αἰσθητά, τότε τὸ σκότος κρατήσει· οὐκέτι ὁρῶσιν τ̣α`̣ αἰσθ̣η̣τα`̣ ὡς δεῖ, ἔξω γέ γοναν λοιπὸν ? τῆς ἀκριβοῦς αἰσθήσεως. δυνατο`̣ν δ̣ε`̣ καὶ οὕτως λαβεῖν· οἱ "ἐρευνῶντες τὰς γραφὰς" καὶ "προσέχοντες τῇ ἀναγνώσει" αὐτῶν εὑ ρίσκουσιν "ὀπάς", δι' ὧν δύνανται φωτισθῆναι καὶ ὁ ρᾶν τὸ ἔνδον ὑπάρχον φῶς. "ἐσκοτίσθησαν" οὖν αὗται αἱ "ἐν̣ ταῖς ὀπαῖς βλέπουσαι" οὐκέτι οὐσῶν τῶν "ἀλη θουσῶν". αἱ δὲ "ἀλήθουσαι" σχίζουσαι τὰ σπ̣έρματα ἐποίουν 55 "ὀπάς". καταλλήλως λάβε τῇ σχίσει τῶν σπερμά των τὴν "ὀπὴν" τὴν ἔρευναν τῶν γραφῶν, τὴν σαφήνει αν αὐτῶν· αὕτη δέ ἐστιν τὸ καὶ "ἀλήθεσθαι" αὐτάς. καὶ ἑτέρως δὲ ῥητέον· δοκοῦσιν, φησίν, αἱ "βλέπουσαι ἐν ταῖς ὀπαῖς" ἰδεῖν πολλά· καὶ εἰσίν 348 τινες δυνάμεναι προσβάλλειν τῷ φωτί· καὶ παρὰ τὴν δύ ναμιν καὶ τὴν ἀςθένειαν τῆς ὄψεως ἀντίλημψις γίνεται τοῦ φωτός. ὅταν οὖν πάλιν τὸ φῶς κεκρυμμένον γένη ται, αἱ "βλέπουσαι" δι' "ὀπῶν" τινων "σκοτίζονται". οὐ δύνανται ἰδεῖν τὸ φῶς τὰς μικρὰς "ὀπὰς" ἐκείνας ἔχο̣ν̣τες. ὅταν μέντοι μεταβάλῃ αὐτῶν τὸ σῶμα ἀπὸ τοῦ "φθαρτοῦ" ἐπὶ τὸ "ἄφθαρτον" καὶ ἀπὸ τοῦ "ψυχικοῦ" ἐπὶ τὸ "πνευματικόν", οὐκ ἔχουσιν οὐκέτι αἰσθήσεις "σκοτιζομέ νας" ἀλλὰ ἀναλαμπούσας καὶ αὐξομένας. οὐ παντελῆ οὖν ὕβριν φέρει τὸ "σκοτισθῆναι τὰς βλεπούσας ἐν ταῖς ὀ παῖς"· ὅταν γὰρ "σκοτισθῶσιν", κατὰ τὸ μέτρον τῆς παρ ούσης αἰσθήσεως μειζόνως ὄψονται τὰ πράγματα "κατ αργουμένου τοῦ ἐκ μέρους", ἵνα μὴ καὶ ἡ "ἐκ μέρους" αὐτῶν "ὀπὴ" "καταργηθῇ" γινομένης μεγάλης ἀνοίξεως. δυνατὸν δὲ καὶ οὕτω λαβεῖν διὰ τὸ πληθυντικῶς εἰ ρῆσθαι "τα̣ῖς ὀπαῖς". φέρεται ἐπαινετὴ "ὀπὴ" ἑνικῶς ἐν τοῖς Μωσαϊκοῖς γράμμασιν, ὅτε πόθον ἔλαβεν τοῦ "ἰδεῖν τὸ πρόσωπον" τοῦ θεοῦ καὶ ἐμφανῆ αὐτὸν "γνωστ̣ῶς ἰδεῖν". εἶπεν αὐτῷ ὁ θεὸς ὅτι "ἄνθρωπος" ἔτι ὠ`̣ν "οὐ δύνασαι" τὴν αὐγ̣ὴν ἔχει̣ν· "τίθημι δέ σε ἐν τῇ ὀπῇ τῆς πέτρας", μιᾶς "πέτρας" εἶπεν "ὀπήν". ἔστιν δὲ "ἡ πέτρα ὁ Χρι στὸς" ἐκ τῆσ̣δε τῆς "πέτρας" καὶ ἡ ενδεχομ̣ε̣·····σ̣ις τοῦ Χριστοῦ ἐντ̣α̣υ῀̣θ̣α̣ ······. κ̣αι`̣ λ̣ε´̣γ̣ονται γ̣ὰρ "π̣ε´̣τ̣ρα̣ι" ψεκταὶ πληθυντικῶς καὶ "ὀπαί"· "πνεῦμα συντρῖβον πέτρας". καὶ λέγεται πρὸς τὸν διάβολον· "ἡ ὑπερηφανία τῆς καρδίας σου ἐπῆρέν σε κατασκηνοῦντα ἐν ταῖς ὀπαῖς τῶν πετρῶν" –οὐκ "ἐν τῇ ὀπῇ τῆς πέτρας", μακάριον γὰρ τοῦτο–, ἀλλ' ἐπειδὴ ἀντιχρίστοις προςέχουσιν καὶ ψευδοδι δασκάλοις καὶ ψευδοπροφήταις, ἡ "ὀπὴ" ἐκείνων οὐκ ἔστιν ἐφοπτικὴ ἀλλὰ μᾶλλον βλαπτική. "σχισμαὶ πετρῶν" γοῦν ἐν ἀ´̣λλοις "ὀπαὶ" λέγονται· τὸ ἀσύμφωνον δὲ τῆς διδασκαλίας "σχίσμα" ἐστὶν καὶ "ὀπῶν" πλῆθος. οὐκ αἱ "βλέπουσαι" οὖν ἐν τῇ "ὀπῇ" "συνσκοτάζουσιν", ἀλλὰ μᾶλλον φωτίζονται. αἱ δὲ ἐν ταῖς πολλαῖς "ὀ παῖς" δοκοῦσαι ὁρᾶν "σκοτίζονται". ὅταν δὲ ἡ ἀλήθεια εἰς μέσον ἔλθῃ, πᾶσα ἀπάτη λύεται· ἐν τῇ ἀπάτῃ δὲ ἦσαν αἱ πολλαὶ "ὀπαί". καὶ ὡς ἔλεγον πολλάκις τὴν εἰκόνα τῆς διαψηφίσεως ὅτι ο̣ἱ ἀποτυγχάνοντες τοῦ 349 διαψηφισμοῦ μυρίας "πέτρας" λέγουσιν. ἐὰν οὖν ἐπι λάμψῃ ἡ ο᾿̣ρθὴ ψῆφος, ἃ οἱ διαψηφίζοντες ἐσφαλμένως ἔλεγον λύεται. οὕτως αἱ ψευδοδοξοῦσαι ἀπούσης τῆς ἀληθείας γίνονται· ὅταν ταὕτη φανῇ καὶ ἀναλάμψῃ, λύονται ὅλαι αἱ ψευδοδοξοῦσαι. 12,4ab καὶ κλείσουσιν θύρας ἐν ἀγο ρᾷ ἐν ἀσθενείᾳ φωνῆς τῆς ἀληθούσης. ̣12,4a εἶπον περὶ τῶν ἀνθρωπίνων πραγμάτων τῶν τε "βλεπομένων καὶ προσκαίρων". περὶ τοῦ μέλλοντος αἰῶνος καὶ τοῦ τέλους τοῦ παρόντος αἰῶνος διδάσκει καὶ λέγει ὅτι "κλείσουσιν θύρας ἐν ἀγορᾷ". "ἀγορὰν" δὲ ἐνταῦθα τὴν ἐκκλησίαν λέγει, ὡς οἱ ῥή τορες λέγουσιν. ὅσον ἐνέστηκεν ὁ βίος οὗτος, αἱ "ἀγοριαὶ" τυγχάνουσιν ἢ ἡ "ἀγορά", ἡ ἐκκλησία, ἐν ᾗ ἀγορεύουσιν οἱ ἀγορεύοντες. "κλεισθήσεται" δὲ μετὰ ταῦ τα οὐκ ἐν̣ούσης ἔτι διδασκαλίας ἐν τῷ τῆς "κρίσεως καιρῷ". οὐ τοῦτο λέγω ὅτι οὐκ ἐνίοτε ἔσται παίδευσις ἐν τοῖς μέλλουσιν αἰῶσιν, ἀλλὰ κατ' αὐτὸν τὸν "καιρὸν" καθ' ὃν "παρίστανται" οἱ κρινόμενοι "τῷ βήματι τοῦ Χρισ τοῦ"· τὸν λόγον γὰρ πρὸς τὰ πραχθέντα ἔχουσιν, πρὸς τὸ παιδευθῆναι ἢ διδαχθῆναι. εἰ δέ ποτε ὁ πόνος ὁ ἐκ τῆς ····ε̣·σ̣···ε̣?·········ε̣σ̣?·ν ἄλλος λόγος οὐ διδασκαλία ἐστὶν παρὰ ἀνθρώπων προφερομένη ἢ ἀγγέλων ·······?············· π̣ε̣ρ̣ὶ τῶν δέκα παρθένων ἐν τῇ παραβολῇ λέγεται ὅτι αἱ

The Closing of the Marketplace§55

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55The five who have gathered oil, pressed from the true olive tree, possessing that which provides nourishment and illuminates, entered with the bridegroom into the banquet when a cry occurred in the middle of the night: 'The bridegroom comes, go out to meet him' (Matt 25:6). But those who did not take oil in the vessels, having neglected the one who guards the light, went out to buy and no longer found those selling them; for it was no longer a place of instruction then, nor were those selling the divine words present. And because of this, they remained outside.

And here, therefore, when the village is gathered, the 'marketplaces' are 'closed'; they do not have those 'open doors' about which the divine words write. For indeed the apostle says: 'A great and effective door has been opened to me, and there are many who oppose me' (1 Cor 16:9). If the 'great door' of the word is 'opened' and 'effective', then 'many who oppose' are present. And it is 'effective' when those who hear convert the teachings into works. And 'many' become 'opposing'; for if we observe the Scriptures, it is not always that false prophets are found when they are prophets, nor are false apostles present at other times when they are apostles and teachers. For, envying, they 'oppose' and attempt to contradict the truth, attempting to contradict those who teach well, sometimes even attacking them and leading them to death. Therefore, a 'door' 'has been opened to me, great and effective'. It is not that the 'marketplace' was 'shut', but the 'doors' of the 'marketplace' were not 'open'.

And in another epistle of his he says: 'After I had come and a door had been opened, I had no respite for my spirit, not finding Titus my brother' (Col 4:3). Before the 'door was opened', he 'had no respite' so as to bring forward the word without finding those who cooperate with him. And in the proverbs it is said: 'Blessed is the man who listens to me, and the man who, if he keeps my ways, remains watchful at my doors by day' (Prov 8:34). The 'doors' of wisdom are the 'doors' of the 'marketplace'. Therefore the 'doors' in the 'marketplace' are 'closed' when the place of instruction is gathered. And see that they 'close' the 'doors' voluntarily. The 'closing' of the 'doors' is not by force.

having sown wind

Greek · §55

πέντε αι῾̣ ἔχουσαι συ̣ναχθὲν ἔλαιον τρυγηθὲν ἀπὸ τῆς ἐλαίας τῆς ἀληθινῆς ἐκεῖναι ἔχ̣ο̣υσαι τὸ χορηγούμενον θρεπτικὸν ἐκφωτί ζουσαι δᾳδουχοῦσαι εἰσῆλθον μετὰ τοῦ νυμφίου εἰς τὸν παστόν, ὅτε "μέσον νυκτὸς κραυγὴ γέγονεν. ἦλθεν ὁ νυμ φίος, ἐξέλθατε εἰς ὑπάντησιν". αἱ δὲ μὴ λαβοῦσαι ἔλαιον ἐν τοῖς ἀγγείοις, ἀλλὰ ἀμελήσασαι τοῦ φυλάττοντος τὸ φῶς, ἀπῆλθαν ἀγοράσαι καὶ οὐκέτι εὗρον τοὺς 56 πωλοῦν τας· οὐκέτι γὰρ ἦν τότε διδασκαλεῖον, οὐκέτι οἱ πω λοῦντες τοὺς θείους λόγους ἦσαν. καὶ διὰ τοῦτο ἀπέ μειναν ἔξω. καὶ ἐνταῦθα οὖν συνσταλέντος τοῦ χωρίου "κλείονται" αἱ "ἀγοραί", οὐκ ἔχουσιν ἐκείνας τὰς "θύρας ἠνεῳγμέ νας" περὶ ὧν γράφουσιν οἱ θεῖοι λόγοι. αὐτίκα γοῦν ὁ 350 ἀπόστολος λέγει· "θύρα δέ μοι ἠνέῳγεν μεγάλη καὶ ἐν εργὴς καὶ ἀντικείμενοι πολλοί". ἐὰν ἡ "μεγάλη θύ ρα" τοῦ λόγου "ἀνοιγῇ" καὶ "ἐνεργῇ", τότε οἱ "ἀντι κείμενοι πολλοί" εἰσιν. τότε δὲ "ἐνεργεῖ", ὅτε οἱ ἀ κούοντες εἰς ἔργα μεταβάλλουσιν τὰ παιδεύματα. καὶ "ἀντικείμενοι" γίνονται "πολλοί"· ἀμέλει γοῦν ἐὰν πα ρατηρησώμεθα τὰς γραφάς, οὐκ ἄλλοτε εὑρίσκονται ψευ δοπροφῆται ἢ ὅτε προφῆται εἰσίν, καὶ οὐκ ἐν ἑτέρῳ και ρῷ εἰσὶν οἱ ψευδαπόστολοι ἢ ὅτε ἀπόστολοι καὶ διδάσ καλοι εἰσίν. φθονοῦντες γὰρ "ἀντίκεινται" καὶ πειρῶν ται τῇ ἀληθείᾳ ἀντιλέγειν, πειρῶνται τοῖς καλῶς διδάσ κουσιν ἀντιλέγειν, ἐνίοτε γοῦν καὶ ἐπιβουλεύουσιν αὐ τοῖς καὶ εἰς θάνατον αὐτοὺς ἄγουσιν. "θύρα" οὖν "μοι ἠνέῳγεν μεγάλη καὶ ἐνεργής". οὐκ "ἐκέκλειστο" δὲ ἡ "ἀγορά", οὐκ αἱ "θύραι" τῆς "ἀγο ρᾶς" ἦσαν "ἠνεῳγμέναι". καὶ ἐν ἑτέρᾳ ἐπιστολῇ αὐτοῦ λέγει· "ἐλθόντος" δέ μου "καὶ θύρας ἀνεῳχθείσης" "οὐκ ἔσχον ἄνεσιν τῷ πνεύματί μου τῷ μὴ εὑρεῖν Τίτον τὸν ἀδελφόν". πρὸ τῆς "θύρας ἀνοιγείσης οὐκ ἔσχεν ἄνεσιν" ὥστε τὸν λόγον προενέγκασθαι οὐχ εὑρὼν τὸν συνεργοῦν τα. καὶ ἐν ταῖς παροιμίαις δὲ λέγεται· "μακάριος ἀνήρ, ὃς εἰσακούσεταί μ̣ου, καὶ ἄνθρωπος, ὃς ἐὰν τὰς ἐμοῦ ὁδοὺς φυλάξῃ ἀγρυπνῶν ἐπὶ ἐμαῖς θύραις καθ' ἡμέ ραν". αἱ "θύραι" τῆς σοφίας αἱ "θύραι" τῆς "ἀγορᾶς" εἰ σιν. "κλείονται" οὖν αἱ "θύραι" ἐν τῇ "ἀγορᾷ", ὅταν συνσταλῇ τὸ παιδευτήριον. καὶ ὅρα γε ὅτι ἑκουσίως "κλείουσιν" τὰς "θύρας". οὐ βίᾳ ἡ "κλῇσις" τῶν "θυ ρῶν" γίνεται. τάχα δὲ τοῦτο, ἐπεὶ προστάττει εναις "κρούειν ἵνα ἀνοιγῇ", ὅταν ὀκνῶσιν οἱ ἄνθρω ποι μὴ κόπτωσιν τὰς "θύρας", "κλείονται". ̣12,4b "κλεισθεισῶν" δὲ τῶν "θυρῶν" τῆς "ἀγορᾶς" σκόπει, τί γίνεται "ἐν ἀσθενείᾳ φωνῆς τῆς ἀληθούσης". ἐλέγετο ἡμῖν ὅτι ἔστιν "ἀλήθουσα παραλαμβανομένη" κα λῶς "ἀλήθουσα" καὶ "ἄλευρον" καὶ "σιμίδαλιν" ἐπωφελῆ ποιοῦσα, ἄλλη δὲ "ἀφιεμένη" "ἀνεμόφθορα σπείρασα"· καὶ "ἄλευρον" ἔχει οὐ δυνατὸν ποιῆσαι ἄρτον. ἡ "μία" οὖν ἡ "παραλαμβανομένη" "ἐν ἀσθενείᾳ" τὴν "φωνὴν" ἔχει. θέλω δέ τι καινότερον εἰπεῖν, ὃ προτρέπομαι μὴ καταδραμηθῆναι. 351 "ἐν ἀσθενείᾳ", φησίν, "φωνὴ τῆς ἀληθούσης", τῆς "παραλαμβανομένης", οὐ τῆς "ἀφιεμένης". οὐ πάντῃ δὲ ἀφωνίαν ἀναδέχεται· ἁγία γάρ ἐστιν ψυχὴ ἢ ἐκκλησία ἁγία· καὶ μετὰ ταῦτα γάρ, ὡς ἐνδέχεται, λαλεῖ. τὸ δὲ παράδοξον, ὃ ἔλεγον ἐρεῖν, τουτέστιν· περὶ Μωϋσέως εἰρήκαμέν ποτε ὅτι οὐ προθέσει κατηγόρου ἔλεγεν κατὰ τῶν Ἰουδαίων. τοῦτο γὰρ ὁ ςωτὴρ εἴρηκεν ὅτι "μὴ νομίσητε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν πατέ ρα· ἔστιν Μωϋσῆς ὁ κατηγορῶν ὑμῶν εἰς ὃν ὑμεῖς ἠλ πίσατε. εἰ γὰρ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί. εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς ῥήμασι πιστεύετε;" οὐ προθέσει οὖν τοῦ κατ ειπεῖν αὐτῶν "ἐκατηγόρει", εἴ γε καὶ περὶ "μοσχο ποιησάντων" ἠξίωσεν λέγων· "εἰ μὲν ἀφεῖς αὐτοῖς τὴν ἁμαρτίαν αὐτῶν, ἀφῇς· εἰ δὲ μή γε, κἀμὲ ἐξάλει ψον ἐκ τῆς βίβλου σου, ἧς ἔγραψας". οὕτως οὖν "ἐκατη γόρει". ἐπεὶ "οὐκ ἐπίστευσαν" οὐδὲ "τοῖς γράμμασιν" αὐτοῦ, ἀπολογεῖται ὅτι “οὐδὲν τῶν χρηματισθέντων μοι ἀπεσιώπησα, ἀλλ' εἰπόντος τοῦ θεοῦ· "τάδε ἐρεῖς τῷ οἴκῳ Ἰακὼβ καὶ ἀγγελεῖς τοῖς υἱοῖς Ἰσραήλ", εἴρη-κα, καὶ οὐδέν ἐστιν τῶν χρηματισθέντων, ὃ ἀπεσιώπησα”. ἡ ἀπολογία ο̣ὐ῀̣ν, ἣν ἐ´̣λ̣ε̣γεν, ἐδ̣όκει ἐκείνων εἶναι κατηγορία, ἐπεὶ εἰπόντος αὐτοῦ τὰ πρὸς πίστιν καὶ ἀπόδειξιν̣ ἀ´̣γ̣οντα̣ οὐ π̣ροσήκαντο. οὕτω καὶ ἐνταῦθα "ἀσθενής" ἐστιν ἡ "φωνὴ τῆς ἀλη θούσης". οὐχ οὕτω τεθαρρηκότως λέγει, ὡς ὅταν ὠφελῶν ται οἱ ἀκούοντες καὶ οἱ τρεφόμενοι ὑπὸ τῶν "ἀληθου σῶν", ἀλλὰ τρόπον τινὰ ἀπολογεῖται. καὶ εἰ οἷόν τε ἦν, ἤθελεν, εἰ δυνατὸν ἦν, κρύψαι τὴν ἀπολογίαν, ἵνα μὴ ἐκεῖνοι ὑπόποδες

The Proclamation of the Resurrection§56

56It must be said, because of the truth, what is the inherent nature of things. Who then are those closing the marketplace? They are the teachers. This is similar to what is said in Isaiah, though rather according to a different thought than the literal words: 'I am being finished by the clouds so that no rain falls upon it'; because they received the 'rain,' they turned the 'thorns' and 'thistles' into plants, but the intention of the 'clouds' and what was commanded to them was that the 'vineyard might bring forth brief grapes'; but since instead of 'grapes' they had grown 'thorns', not wishing to increase the evil again by stinginess, He 'commanded' them 'not to rain'.

In this way also these teachers, since they no longer had those whom they ought to teach, 'closed the doors in the marketplaces'. And this happens in this way many times, for when the teachers hear: 'Do not give the holy thing to the dogs, nor cast pearls before the swine, lest turning they throw them upon you and trample you' (Matt 7:6). Toward this, again, 'it is not given to those'. For they were about to be more impious, 'trampling' the divine words which are the 'pearls', and decorating the 'inner man' with worldly things; they did not value their beauty or worth, they were about to 'trample' them instead of regarding them highly. So in a certain way they 'close the doors in the marketplace' here; and if so here, much more there, until the judgment seat and the tribunal be 'opened'.

'And the daughters of song shall rise up to the voice of a sparrow, and all the daughters of song shall be humbled' (Ps 47:6). The 'marketplace' will 'rise up to the voice of a sparrow'. Those 'knowing in part and prophesying' 'closed' the 'marketplace' and its 'doors'. These are the 'apostles', the 'prophets', the 'teachers' among men. Let us show that even the spiritual beings 'sent for ministry' are 'withdrawn' 'to the voice of a sparrow'. A 'sparrow' may be said to be the Savior here according to the man, according to: 'And I became as a sparrow upon a roof' (Matt 24:32). And each of the birds, when 'having heard the words' of Jesus, turns them into works and 'builds a house' and fills the building and crowns the building, cries out 'upon the roof' in vigilance.

As if raising the 'voice'. The proclamation of the truth can also be called a 'sparrow' then, becoming lofty, since it once happened below for the hearers. But since now even the perfect hearers have become inspired and pursue the things above, there the 'sparrow upon the roof' cries out to them; the perfect has cried out, happening above the world, to face 'face to face' with the truth.

'Rising to the voice of the sparrow', since it is also possible for them themselves to 'rise' concerning which the word speaks according to the expected resurrection. The proclamation of the resurrection signifies one thing in many ways. For when it is compared to a 'trumpet'—'the trumpet shall sound and the dead shall rise incorruptible' (1 Cor 15:52)—this trumpeter is the herald of the resurrection, calling so that all having heard the summons may 'rise'. For this reason it is compared to a 'trumpet'. And this instrument is loud-voiced and is heard everywhere. Thus also here the proclamation of the resurrection said 'sparrow', which seems not to be undignified.

The 'rising ones' are 'being raised', but instead of 'corruptible' they are 'incorruptible', instead of 'dishonorable' and 'weak' they are 'strong' and 'glorious', instead of 'psychic' they are 'spiritual'. Therefore, there will be a 'rising into the voice of the sparrow'. But how will that 'marketplace' which was 'closed' 'rise'? It will 'rise' in the whole world.

I say this: that proclamation being made public here changes from being 'in part' 'prophecy or knowledge' (1 Cor 13:9) but becomes 'face to face'. This is the 'rising' according to the former dispensation. But what kind of 'time' shall we receive? The time of 'judgment'. But in what 'time' is it 'closed'? When the present age reaches its end. In this... the beginning and the end are one. The end of this day brings the beginning of the next... there is no separating time from time. Therefore, what is called 'now', which they say is noteworthy and the boundary of time, is the end of the past, the future of the present, and again the end of the present and the beginning of the future. If I say this, I say judgment and resurrection together; and it seems that the beginning is the end of the resurrection.

Greek · §56

γένωνται· ἀλλὰ ἀναγκάζεται διὰ τῆς ἀληθείας εἰπεῖν ἃ πέφυκεν. ἐπερ· οἱ 57 "κλείοντες" οὖν τὴν "ἀγοράν"; –οἱ διδάσκαλοι. ὅμοιόν ἐστιν τοῦτο τῷ ἐν Ἰσαΐᾳ λεγομένῳ κατὰ ἄλλην διάνοιαν μᾶλλον δὲ λέξιν· "ἐν τελοῦμαι ταῖς νεφέλαις τοῦ μὴ βρέξαι εἰς αὐτὸν ὑε τόν"· ἐπεὶ γὰρ ἐκ τοῦ δέχεσθαι τὸν "ὑετὸν" τὰς "ἀκάν θας" καὶ τοὺς "τριβόλους" εἰς φυτὰ μετέβαλλον, ἡ πρόθεσις δὲ τῶν "νεφελῶν" καὶ τὸ ἐντειλάμενον αὐ ταῖς ἦν, ἵνα ὁ "ἀμπελὼν βραχεὶς σταφυλὴν" ἐνέγκῃ· ἐπειδὴ δὲ ἀντὶ "σταφυλῆς ἀκάνθας" ἠγίοχεν, οὐ θέλων 352 δὲ αὐτῶν αὐξήσειν τὸ κακὸν φειδῷ πάλιν καὶ ἀγα θότητι "ἐνετείλατο" αὐταῖς "μὴ βρέχειν". οὕτω καὶ οὗτοι, ἐπεὶ οὐκέτι εἶχον οὓς δεῖ διδασκαλίαν δέ χεσθαι, "ἔκλεισαν τὰς θύρας ἐν ἀγοραῖς". καὶ ὧδε δὲ γίνεται τοῦτο πολλάκις, ὅταν γὰρ οἱ διδάσκαλοι ἀκούωσιν· "μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ἔνπροσθεν τῶν χοίρων, μήποτε στραφέντες ῥήξωσιν ὑμᾶς καὶ καταπατήσωσιν". πρὸς καλοῦ πάλιν "οὐ δίδοται ἐκείνοις". ἔμελλον γὰρ ἀσεβεῖν μειζόνως "πατοῦντες" τοὺς θείους λόγους ὄν τας "μαργαρίτας", κόσμησιν τοῦ "ἔσω ἀνθρώπου" εν δοντος· οὐδὲ τὸ κάλλος οὐδὲ τὸ τίμιον αὐτῶν ἐπιστά μενοι ἔμελλον αὐτοὺς "πατεῖν", ἀντὶ τοῦ καταφρονεῖν. τρόπον οὖν τινα καὶ ὧδε "ἐν ἀγορᾷ κλείουσιν τὰς θύρας"· εἰ δὲ ὧδε, πολλῷ πλέον ἐκεῖ, ἕως τὸ κριτήρι ον καὶ τὸ βῆμα "ἠνεῳγμένον" γένηται. 12,4cd καὶ ἀναστήσεται εἰς φωνὴν τοῦ στρουθίου καὶ ταπεινωθήσονται πᾶσαι αἱ θυγατέρες τοῦ ᾄσματος. ̣12,4c "ἀναστήσεται" ἡ "ἀγορὰ" "εἰς φωνὴν τοῦ στρουθίου". οἱ "ἐκ μέρους γιγνώσκοντες καὶ προφη τεύοντες" "ἔκλεισαν" τὴν "ἀγορὰν" καὶ τὰς "θύρας" αὐ τῆς. οὗτοι δέ εἰσιν οἱ "ἀπόστολοι", οἱ "προφῆται", οἱ ἐν ἀνθρώποις "διδάσκαλοι". δῶμεν ὅτι καὶ τὰ πνευμα τικὰ τὰ "εἰς διακονίαν ἀποστελλόμενα" "εἰς φωνὴν τοῦ στρουθίου" κα·?· ἀφίστανται. δύναται "στρουθίον" ἐνταῦθα ὁ ςωτὴρ λέγεσθαι κατὰ τὸν ἄνθρωπον κατὰ το····· "καὶ ἐγενήθην ὡς στρουθίον ἐπὶ δώματος". καὶ ἕκαστος δὲ τῶν ο᾿̣ρνίθων, ὅταν "ἀκούσας τοὺς" Ἰησοῦ "λόγους" εἰς ἔργα μετα βάλῃ καὶ "οἰκίαν οἰκοδομήσῃ" καὶ πληρώσῃ τὴν οἰκοδο μὴν καὶ στεφανοῖ τὴν οἰκοδομήν, τὸ τηνικάδε "ἐπὶ τοῦ δώματος" βοᾷ ἐπαγρύπνως τὴν "φωνὴν" ἐγείρων. δύναται δὲ καὶ αὐτὸ τὸ κήρυγμα τῆς ἀληθείας "στρου θίον" τότε λεχθῆναι, ὑψιπετὲς τότε γινόμενον, ὅτε μὲν γὰρ κάτω ἐγίνετο πρὸς τοὺς ἀκροατάς. ἐπειδὴ δὲ νῦν καὶ οἱ ἀκροαταὶ οἱ τέλειοι ἐπηρμένοι γεγένηνται καὶ μεταδιώκουσιν τὰ ὑπερκόσμια, ἐκεῖ αὐτοῖς βοᾷ τὸ "στρουθίον ἐπὶ τοῦ δώματος"· ἄνω τοῦ κόσμου γενόμενον κέκραγεν τὸ τέλειον, τὸ "πρόσωπον πρὸς πρόσωπον" προσ βαλεῖν τῇ ἀληθείᾳ. "ἀναστάντες εἰς φωνὴν τοῦ στρουθίου", ἐπειδὴ δὲ δυνατὸν καὶ "ἀναστῆναι" αὐτουςτοὺς περὶ ὧν ὁ λόγος 353 κατὰ τὴν προσδοκωμένην ἀνάστασιν. πολυτρόπως δὲ κή ρυγμα τῆς ἀναστάσεως σημαίνεται ἓν ὄν. ὅτε μὲν γὰρ "σάλπιγγι" παραβάλλεται–"σαλπίσει καὶ οἱ νεκροὶ ἀνα στήσονται ἄφθαρτοι"–, ὁ σαλπικτὴς οὗτος καὶ ὁ κῆ ρυξ τῆς ἀναστάσεως ὁ βοῶν ἵνα τοῦ συνθέματος πάντες ἀκούσαντες "ἀναστῶσιν". διὰ τοῦτο "σάλπιγγι" παραβέ βληται. μεγαλόφωνον δὲ τὸ ὄργανον τοῦτο καὶ πανταχοῦ ἐξηχούμενον. οὕτως καὶ ἐνταῦθα "στρουθίον" εἶπεν πά λιν τὸ κήρυγμα τῆς ἀναστάσεως, δοκεῖ οὐ χαμαίζηλον. "ἐγείρονται" οἱ "ἐγειρόμενοι", ἀλλὰ ἀντὶ "φθαρτῶν" "ἄφθαρτοι", ἀντὶ "ἀτίμων" καὶ "ἀσθενῶν" "ἰσχυροὶ" καὶ "ἔνδοξοι", ἀντὶ "ψυχικῶν" "πνευματικοί". "ἀναστήσεται" οὖν "εἰς φωνὴν τοῦ στρουθίου". ἐπερ· ἡ "ἀγορὰ" ἐκείνη ἡ "κλεισθεῖσα" "ἀναστή σεται"; –"ἀναστήσεται" ἐν ὅλῳ τῷ κόσμῳ. τοῦτο λέγω ὅτι τὸ κήρυγμα ἐκεῖνο τὸ ὧδε δημοσιευόμενον τὸ "ἐνεργούμε νον" μεταβαλεῖ, ὥστε μηκέτι "ἐκ μέρους" εἶναι "προ φητείαν ἢ γνῶσιν" ἀλλὰ "πρόσωπον πρὸς πρόσωπον". τοῦ τό ἐςτιν τὸ "ἀναστῆναι" τὴν κατὰ τὴν προτέραν ἀπό δοσιν. ἐπερ· ἵνα ποῖον "καιρὸν" λάβωμεν; –τὸν τῆς "κρίσεως". ἐπερ· ποίῳ "καιρῷ" "κλείεται"; –ὅταν τέλος λάβῃ ὁ παρὼν αἰών. ἐν τοι῀̣ς̣ ······ ····ενοις ἡ ἀρχὴ καὶ τὸ τέλος ἕν ἐστιν. τὸ τέλος τῆς ἡμέρας ταύτης ἀρχὴν φέρει τῆς ε῾̣ξη῀̣ς σ̣υν·χη····· ······· οὐκ ἔστιν διαστῆσαι χρόνον ἀπὸ χρόνου. τὸ λεγόμενον οὖν “νῦν” ?, ὃ λέγουσιν 58 σημειῶδες καὶ πέρας χρόνου, τοῦ μὲν παρεληλυθότος τέλος ἐστίν, τοῦ δὲ ἐνεστῶτος μέλλων καὶ πάλιν τοῦ ἐνεστῶτος τέλος, ἀρχὴ δὲ τοῦ μέλλοντος. τοῦτο ἐὰν οὖν λέγω, κρίσιν καὶ ἀνάστασιν ἅμα λέγω· δοκεῖ δὲ τέλος εἶναι τῆς ἀνα στάσεως ἡ ἀρχὴ

Mockery of Zion and the Willow§57

57concerning the judgment: for we anticipate them being raised, not being judged, even if it happens at once. As I have often said, that the body and the color are at once. It is not possible to say one before the other; for the body is anticipated; it is necessary for it to be a body so that it may be color; for I do not anticipate the color so that it may be the body.

“And all the daughters of song shall be humbled” (12:4d). According to all those things assigned to “shall rise to the voice of a sparrow,” I speak of the “humbling” of the “daughters of song.” The false teachers are “daughters” of “song”; they are “daughters” of “voice” alone, not of mind, nor of wisdom, nor of knowledge, nor of light. And because of their unintelligible and because of what has been exposed concerning the “pro kairos,” these “daughters” are spoken of. Therefore these “shall be humbled”; and in the way that darkness is dissolved by the presence of light, so by the presence of “rising to the voice of a sparrow,” or the “marketplace,” or the Savior, or the divine teachers, their nothingness is exposed. It is shown that their teaching had existence only insofar as it lived by the presence of the moment—and so that I may say something much more impoverished than what is often said by some—that “human wisdom,” promising eloquence and a composition of words, has existence up to “voice.” And since this “voice” will pass away, no longer being struck air, when they become above the air, those concerning whom the word is spoken “shall be humbled.” The “daughters of song” are found to be nothing, if the wise teachers were not called “daughters” or “daughters of song,” but rather “sons of light,” “sons of wisdom.” Furthermore, do we have something to say from another scripture appropriately? “Turn away from me the sound of your songs, and the melody of your psalter I shall not hear” (Song of Songs 5:6); their “song” is considered a disturbance. And “song” and “melody” are the same. And even “I will turn,” he says, “their feasts into mourning and their songs into lamentations” (Hosea 7:8); behold, an appropriate “song.” And the. Text cuts off..

Having said, 'Sing to us a hymn from the songs of Zion,' they were mocking. They said, 'Even upon the rivers of Babylon there we sat and wept' (Ps 137:1). 'Having reached Babylon and its unstable currents called rivers, we sat; we no longer desired to depart, taking memory of their own fatherland. This happened by us remembering Zion; we no longer desired to depart before Babylon.'

Then he says, 'Upon the willows in the midst of it we hung our instruments' (Ps 137:2), the musical instruments, the instruments of the new song. And the willows are a plant that is fruitless, deceiving men. They say that if its flower is rubbed into water and drunk, it makes the castrated ones lustful. For this reason the poet said the willows are 'fruitless,' because they castrate the men in a certain way. The instruments, therefore, that is, the bodies, were hanging from the willows, the branches of impurity.

Then they, as if performing a circumcision, were saying, 'Sing to us a hymn from the songs of Zion,' saying 'songs' in the plural more insolently. For one song is that of Zion and one hymn; for it is said, 'O God, I will sing to you a new song' (Ps 96:1), one song. These, therefore, since the discordant one makes many songs, are saying this in a broken way; it is said discordantly, 'Sing to us a hymn from your songs' (Ps 137:3).

Then they, knowing that they are saying the songs in the plural badly, say: 'How shall we sing the song of the Lord in a foreign land?' (Ps 137:4). 'In a foreign land we are yours' (Ps 137:4). So it is a broken song and a thing to be blamed. And if he says, 'with the singing not to be allowed,' it signifies a broken song, a psalm not being properly brought forth.

'And from on high they shall see and be amazed in the way; and the almond shall blossom, and the thorn shall grow thick' (Jer 31:19). If anyone sees from on high, being called high, having a high heart and a high mind, he sees that 'in the ways there are amazements' (Jer 31:19).

Greek · §57

τῆς κρίσεως· προεπινοοῦμεν γὰρ αὐτοὺς ἐγειρομένους, οὐ κρινομένους, κἂν ἅμα γίνηται. ὡς ἔλεγον πολλάκις ὅτι τὸ σῶμα καὶ τὸ χρῶμα ἅμα εἰσίν. οὐκ ἔστιν θάτερον πρὸ θατέρου εἰπεῖν· προεπινοεῖται γὰρ τὸ σῶμα· δεῖ εἶναι σῶμα, ἵν' οὕτω ᾖ χρῶμα· οὐδὲ γὰρ προεπινοῶ τὸ χρῶμα, ἵνα ᾖ τὸ σῶμα. 12,4d καὶ ταπεινωθήσονται πᾶσαι αἱ θυγατέρες τοῦ ᾄσματος. κατὰ πάσας τὰς ἀποδοθείσας εἰς τὸ "ἀναστήσεται εἰς φωνὴν τοῦ στρουθίου" τὴν "ταπείνωσιν" τῶν "θυγα τέρων τοῦ ᾄσματος" λέγω. 354 οἱ ψευδοδιδάσκαλοι "ᾄσματός" εἰσιν "θυγατέρες", "φωνῆς" μόνης εἰσὶν "θυγατέρες", οὐ νοῦ, οὐ σοφίας, οὐκ ἐπιστήμης, οὐ φωτός. καὶ διὰ τὸ καὶ διὰ τὸ ἄναν δρον αὐτῶν καὶ διὰ τὸ ἐκτεθηλυμμένον περὶ τὰ "πρόσ καιρα" ἐχουσῶν "θυγατέρες" εἴρηνται. "ταπεινωθήσονται" οὖν αὗται· οἵῳ δὲ τρόπῳ παρ όντος φωτὸς λύεται τὸ σκότος, οὕτω παρόντος τοῦ "ἀνα στάντος εἰς φωνὴν τοῦ στρουθίου" ἢ τῆς "ἀγορᾶς" ἢ τοῦ ςωτῆρος ἢ τῶν θείων διδασκάλων τὸ μηδὲν οὖσαι ἐλέγχονται. δείκνυται ὅτι ἡ διδασκαλία αὐτῶν μέ χρι τοῦ παρόντος ζῆν τὴν ὕπαρξιν εἶχεν καί–ἵνα μι κρὸν εἴπω πτωχότερον πολλάκις λεγόμενον ὑπό τινων– ὅτι ἡ "ἀνθρωπίνη σοφία" εὐγλωττίαν ἐπαγγελλομένη καὶ σύνθεσιν λέξεων μέχρι "φωνῆς" ἔχει τὴν ὕπαρξιν. ἐπειδὴ δὲ παρελεύσεται ἡ "φωνὴ" αὕτη οὐκέτι κρουο μένου ἀέρος, ὅταν ὑπὲρ τὸν ἀέρα γένωνται, οἱ περὶ ὧν ὁ λόγος "ταπεινοῦνται". τὸ μηδὲν εὑρίσκονται αἱ "θυγα τέρες τοῦ ᾄσματος" οὐκ ἂν λεχθέντων τῶν σοφῶν διδασ κάλων "θυγατέρων" ἢ "ᾄσματος θυγατέρων" ἀλλ' "υἱῶν φωτός", "υἱῶν σοφίας". ἐπερ· ἐξ ἄλλης γραφῆς ἔχομεν εἰπεῖν ψεκτῶς; – "μετάστησον ἀπ' ἐμοῦ ἦχον ᾠδῶν σου καὶ ψαλμὸν ὀρ γάνων σου οὐκ ἀκούσομαι"· ἐνοχλουμένην τὴν "ᾠδὴν" αὐτῶν ἡγεῖται. "ᾠδὴ" δὲ καὶ "ᾆσμα" ταὐτόν ἐστιν. κα̣ι`̣ ἐ´̣τι̣ "μεταστρέψω", φησίν, "τὰς ἑορτὰς αὐτῶν εἰς πένθος καὶ τὰς ᾠδὰς αὐτῶν εἰς θρήνους"· ἰδοὺ ψεκτὸν "ᾆσμα". καὶ οἱ λέγοντες δὲ "ὕμνον ᾄσατε ἡμῖν ἐκ τῶν ᾠδῶν Σιὼν" χλευάζοντες ἔλεγον. ηδε "ἐπὶ τῶν ποταμῶν Βαβυλῶνος ἐκεῖ ἐκαθίσαμεν καὶ ἐκλαύσαμεν"· “φθάσαντες ἐπὶ τὴν "Βαβυλῶνα" καὶ τὰ ἄστατα αὐτῆς ῥεύματα "πο ταμοὺς" καλούμενα "ἐκαθίσαμεν"· οὐκέτι περαιτέρω ἠθε λήσαμεν ἀπελθεῖν μνήμην λαβόντες τῆς πατρίδος ἑαυτῶν. "ἐν τῷ μνησθῆναι ἡμᾶς τῆς Σιὼν" τοῦτο γέγονεν· οὐκέτι προσωτέρω τῆς "Βαβυλῶνος" ἠθελήσαμεν”. εἶτα λέγει· "ἐπὶ ταῖς ἰτέαις ἐν μέσῳ αὐτῆς ἐκρε μάσαμεν τὰ ὄργανα ἡμῶν", τὰ "ὄργανα" τὰ μουσικά, τὰ τοῦ "ᾄσματος" τοῦ "καινοῦ". αἱ "ἰτέαι" δὲ φυτόν ἐστιν ἀκάρπους κατασκευάζον τοὺς ἀνθρώπους. λέγουσιν δὲ ὅτι, ἐὰν τὸ ἄνθος αὐτοῦ ἐκτριβῇ εἰς ὕδωρ καὶ ποθῇ, ἀγό νους ποιεῖ τοὺς πεπωκότας. διὰ τοῦτο ὁ ποιητὴς εἶπεν 355 "ὠλεσικάρπους" τὰς "ἰτέας", ὅτι εὐνουχίζει τρόπον τι νὰ τοὺς πιόντας. τὰ "ὄργανα" οὖν, τουτέστιν τὰ σώματα, ἐξήρτουν τῶν "ἰτεῶν", τῶν κλάδων τῆς ἁγνείας. εἶτ' ἐκεῖνοι ὥσπερ ἐπικερτομοῦντες ἔλεγον· "ὕμνον ᾄσατε ἡμῖν ἐκ τῶν ᾠδῶν Σιών", ὑβριστικώτερον "ᾠδὰς" λέγοντες πληθυντικῶς. μία γὰρ "ᾠδή" ἐστιν ἡ τῆς "Σιὼν" καὶ εἷς "ὕμνος"· λέγεται γὰρ τοῦτο ὅτι "ὁ θεός, ᾠ δὴν καινὴν ᾄσομαί σοι", μίαν "ᾠδήν". οὗτοι οὖν, ἐπεὶ τὸ διάφωνον ποιεῖ πολλὰς "ᾠδάς", ἠρέμα τοῦτο λέγου σιν· διάφωνα λέγεται "ἐκ τῶν ᾠδῶν ὑμῶν ᾄσατε ἡμῖν ὕμ νον". εἶτα ἐκεῖνοι γνόντες ὅτι κακοήθως τὰς "ᾠδὰς" εἶ πον πληθυντικῶς λέγουσιν· "πῶς ᾄσομεν τὴν ᾠδὴν κυρί ου ἐπὶ γῆς ἀλλοτρίας;" “ἐν "γῇ ἀλλοτρίᾳ" ἐσμὲν τῇν ὑμῶν”. ὥστε ἔστιν ψεκτὸν "ᾆσμα" καὶ ἐπαινετόν. καὶ ἐὰν λέγῃ "μετὰ ψαλλούσης μὴ ἐνδελέχιζε", ψε κτὸν "ᾆσμα" σημαίνει, ψαλμὸν οὐκ ὀρθῶς προφερόμενον. 12,5abc καί γε ἀπὸ ὕψους ὄψονται καὶ θάμβοι ἐν τῇ ὁδῷ· καὶ ἀνθήσῃ τὸ ἀμύγδαλον, καὶ παχυνθῇ ἡ ἀκρίς. ̣12,5a ἐάν τις "ἀπὸ τοῦ ὕψους" θεωρήσῃ ὑψηλὸς γε 59 νόμενος, ἄνω τὴν καρδίαν ἔχῃ, ἄνω τὸ φρόνημα, ὁρᾷ ὅτι "ἐν ταῖς ὁδοῖς θάμβοι"

The Rod and the Almond Blossom§58

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58overwhelms the mind

They were deacons of these traditions. And they quickly 'flourished' and quickly withered. But the 'rod', the priestly 'staff', being not present, remained until much, until a succession might be born from the greater and more spiritual priesthood; and it surpassed the others. And this must be said: that there will be a true teaching and a false and deceptive one. For they say: in the times of the prophets, false prophets are found; for the evil is a mimic of the true. From the time that Christ appeared in visitation, many false Christs promised to come.

We say therefore this: even if those of the other teachings were plants, and later 'blossom' after the upright teaching and before it; for when it appears, they are quenched. This 'rod' therefore loosed the 'rods' of the others, of the false apostles, of the false prophets. Will the 'almond' therefore 'blossom'?—this: when 'the daughters of the song are humbled' (Song of Solomon), the promised false teachings, false 'rods', then even more 'the almond will blossom'.

Regarding the apostolic word, we say that there will be a standing of righteousness when injustice prevails among men. Loosing the injustice and revealing those who advocate it, being something great, its greatness would not have been shown if there were not a great injustice which it loosed. And we say that 'the truth of God prevailed in human falsehood'. And we say that then, especially, the good appeared of the truth, when many false sophists came into the midst, promising contentious words.

Let there be a king capable and having a many-handed army and experienced in war. Does his greatness not appear when he goes against an enemy of thirty men and prevails over them? And not thus by the Preacher, but rather by Ezra, were problems regarding the king set forth. And the former two have spoken well, but the second interpretation of the third was strong; and it has been said that 'truth conquers' and is powerful. For even if 'women are strong' and such 'wine' and the 'king' and the others, but 'truth excels'. The 'prevailing' of the 'truth' appeared while those strong ones were present.

Greek · §58

εἰσίν, φόβοι εἰσίν. το´̣δε ὅλως περὶ τοιο·········· σ̣υνχεῖ τ̣ὴν διάνοιαν τ̣ὰ πε ρ̣ι`̣ τῆς χρήσεως ἀπαγγελλόμενα· καὶ μάλιστα, ὅταν πι στευθῇ ἐγγὺς εἶναι, συνχεῖ τὴν διάνοιαν καὶ "θάμβος" γίνεται· θαμβοῦνται ἐκ τῶν λεγομένων, καὶ ὥσπερ ἐπὶ τῶν αἰσθητῶν, ἐὰν προσδοκηθῇ κεραυνοῦ βολή, πάντες φοβοῦν ται, βροντῆς γινομένης πάντες δεδίασιν. τοῦτο γοῦν καὶ ὁ ὑμνῳδὸς εἶπεν· "ἀπὸ φωνῆς βροντῆς σου δειλι άσουσιν". καὶ ὥσπερ ἀπὸ τῆς αἰσθητῆς "φωνῆς" δέος λαμ βάνουσιν συνχεόμενοι, οὕτως ἀπὸ τοῦ μεγαλοφώνου θε οῦ λόγου, περὶ οὗ λέγεται ὡς "βροντῆς"· "ὁ θεὸς τῆς δόξης ἐβρόντησεν" καὶ ἔτι "καὶ ἐβρόντησεν ἐξ οὐρα νοῦ κύριος". ταύτης τῆς "βροντῆς" ἤκουσαν οἱ ἀμφὶ τὸν Ἰά κωβον καὶ Ἰωάννην· ἐχρημάτισαν γὰρ "υἱοὶ βροντῆς". καὶ ὡς Πέτρος διὰ τὸ στερρὸν τῆς πίστεως ἧς ἔσχεν "πέτρας" καλουμένης παρωνομάσθη "Πέτρος", οὕτω καὶ οὗτοι ἀπὸ τῆς μεγαλοφωνίας ἐχρημάτισαν "υἱοὶ βροντῆς". ἀλλ' ἴσως τις ἐνστήσεται πρὸς ἡμᾶς ὅτι “ναί, βροντάτω μεγάλα ὁ Ἰωάννης θεολογῶν καὶ λέγων "ἐν ἀρχῇ 356 ἦν ὁ λόγος" καὶ "ἦν τὸ φῶς τὸ ἀληθινὸν" καὶ "μονογενὴς θεὸς ὁ ὢν εἰς κόλπον τοῦ πατρός"· ποίαν "βροντὴν" ὁ Ἰάκωβος ἐνήνοχεν; εὐθέως γὰρ ἀφῃρέθη”. λέγομεν ὅτι συνλημπτικῷ τρόπῳ δύναται εἰρῆσθαι ἢ ὅτι ἀμ φότεροι μὲν κατὰ τὴν διάνοιαν εἴχοντο μεγαλοφώνων, οὐκ ἐπετράπη δὲ ὁ Ἰάκωβος γράψαι ταχέως ἀπαλλαγεὶς ἅμα τῇ ἀναλήμψει τοῦ σωτῆρος τοῦ βίου. ὥσπερ οὖν ἀπὸ τῆς "βροντῆς" τῆς αἰσθητῆς "θάμ βος" λαμβάνει τοὺς ἀκούοντας καὶ διὰ προσδοκίας ἢ ἄλ λου τινὸς σκηπτροῦ φοβοῦνται, οὕτως, ὅταν "ὑψωθῶ σιν" οὗτοι οἱ κήρυκες τῆς ἀληθείας, "θάμβος" λαμβά νει τοὺς ἔτι "ἐν τῷ ὁδεύειν" ὄντας· δεῖ δὲ αὐτοὺς ἀναβάντας εἰς τὸ "ὕψος" ἤδη εἶναι. 12,5b καὶ ἀνθήσῃ τὸ ἀμύγδαλον. οἱ περὶ φύσεως φυτῶν εἰρηκότες περὶ τοῦ "ἀμυγ δάλου" τοῦτο λέγουσιν· πρὸ πάντων φυτῶν ἐν τῷ ἔαρι ἐκφέρει φύλλα καὶ ἀποβάλλει αὐτὰ μετὰ τὴν ἀποβο̣ λ̣ὴν πάντων τῶν ἄλλων δένδρων· παράμονον οὖν ἐστιν τοῦτο. διὰ τοῦτο καὶ ἡ "ῥάβδος" ἡ ἱερατικὴ "καρυΐνη" εἴ ρηται. οὐ μέχ̣ρι γὰρ ὀλίγων ἡμερῶν διέμεινεν· ἀπὸ Μωσέως ἕως τῆς ἐπιδημίας τοῦ ςωτῆρ̣ος̣ ἐφάνη. ἐγεγόνεσαν δὲ καὶ ἄλλης διδασκαλίας ἀντὶ Ἰουδαί ων παραδόσεις. ··ρ̣···· πράττοντες ? "ε᾿̣ν̣τολὰς ἀν θρώπων̣" ············α··· διάκονο̣ι τούτων τῶν παραδόσεων. καὶ ταχὺ "ἤνθησαν" καὶ ταχὺ ἐμαράνθησαν. ἡ μέντοι "ῥάβδος" ἡ ἱερατικὴ "καρυΐνη" οὐ῀̣σ̣α̣ παρέμεινεν ἕως πολλοῦ, ἕως διαδοχὴ γένηται ἀπὸ τῆς μείζονος καὶ πνευματικωτέρας ἱερωσύνης· καὶ προήν θησεν τῶν ἄλλων. καὶ τοῦτο δὲ λεκτέον ὅτι οὔσης ἀληθοῦς διδασκα λίας ἔσται καὶ ψευδὴς καὶ ἠπατημένη. ὅ γε ἔλεγον· ἐν τοῖς καιροῖς τῶν προφητῶν εὑρίσκονται ψευδοπρο φῆται· μιμηλὸν γάρ ἐστιν τὸ κακὸν τοῦ ἀληθοῦς. ἀφ' οὗ βεβόηται Χριστὸς ἐπιδημίᾳ, πολλοὶ ψευδόχριστοι ἐπηγγείλαντο ἐλεύσεσθαι. τοῦτο οὖν λέγομεν ὅτι, κἂν ἐκεῖνα φυτὰ ἦσαν τὰ τῶν ἄλλων διδασκαλιῶν, καὶ ὕστερον "ἀνθεῖ" μετὰ τὴν ὀρ θὴν διδασκαλίαν καὶ πρὸ αὐτῆς λήγει· ἐπιφανείσης γὰρ αὐτῆς σζβέννυνται. αὕτη οὖν ἡ "ῥάβδος" τὰς τῶν ἄλλων "ῥάβδους" ἔλυσεν, τῶν ψευδαποστόλων, τῶν ψευδοπροφη τῶν. ἐπερ· "ἀνθήσει" οὖν τὸ "ἀμύγδαλον"; –τοῦτο· ὅταν "αἱ θυγατέρες τοῦ ᾄσματος ταπεινωθῶ 357 σιν" αἱ ἐπαγγελλόμεναι διδασκαλίας ψευδεῖς, "ῥάβ δους" ψευδεῖς, τότε ἔτι μᾶλλον "ἀνθήσει τὸ ἀμύγ δαλον". εἰς τὴν ἀποστολικὴν λέξιν εἴπομεν ὅτι τότε σύνστα σι̣ς ἔσται τῆς δικαιοσύνης, ὅταν κρατήσῃ ἐν ἀνθρώ ποις ἡ ἀδικία. λύουσα τὴν ἀδικίαν καὶ τ̣ο̣ὺς πρεσ βεύοντας αὐτὴν ἀναδείκνυται μεγάλη τις οὖσα, οὐκ ἂν δειχθέντο̣ς τοῦ μεγέθους αὐτῆς εἰ μὴ ἦν συνστᾶσα πολλὴ ἀδικία, ἣν ἔλυσεν. καὶ ἐλέγομεν ὅτ̣ι "ἡ ἀλήθεια τοῦ θεοῦ ἐν τῷ ἀνθρωπίνῳ ψεύδει ἐπερίσ σευσεν". καὶ ἐφάσκομεν τότε ὅτι τότε μάλιστα τ̣ὸ κα̣· ···ν ἐφάνη τῆς ἀληθείας, ὅτε πολλοὶ σοφι̣σ̣τα̣ι`̣ εἰς μέσον ἦλθαν ψευδεῖς καὶ ἐριστικοὺς λόγους ἐπαγγελλό μενοι. ἔσ̣τ̣ω̣ τις̣ βασιλεὺς ἱκανὸς καὶ χεῖρα π̣ολ λ̣ὴν ἔχων καὶ ἐμπειροπόλεμος. μὴ τὸ μ̣έγ̣εθος αὐτοῦ φαίνεται, ὅταν πολεμίου 60 συνστάντος τριάκοντα ἀνθρώ ποις ε᾿̣π̣ε´̣λ̣θῃ καὶ περιγένηται αὐτῶν; καὶ οὑ´̣τως ὑπ̣ὸ τοῦ Ἐκκλησιαστοῦ, μᾶλλον δ̣ὲ ὑπ̣ο`̣ τ̣ο̣ῦ Ἔσ-δρα προβλήματα προυβλ̣η´̣θησαν περὶ τὸν βασιλέα. καὶ εἰρήκασ̣ιν οι῾̣ πρότεροι δύο καλῶς, ἴσχυσεν δὲ ἡ δευτέρα ἑρμηνεία τοῦ τρίτου· καὶ εἴρηται̣ ὅτ̣ι "νικᾷ ἡ ἀλήθεια" καὶ ἰσχύει. εἰ γὰρ καὶ "ἰσχύουσιν αἱ γυναῖ κες" καὶ ὁ τοιοῦτος "οἶνος" καὶ ὁ "βασιλεὺς" καὶ τὰ ἄλλα, ἀλλὰ "ὑπερισχύει ἡ ἀλήθεια". ἡ "ὑπερίσχυ σις" τῆς "ἀληθείας" ἐφάνη ἐκείνων ἰσχυρῶν ὄντων τῶν

The Human as a Dwelling and the Response to the Flute§59

59Having been interpreted by others, they were somewhat obscure, remembering; and remembering this, the magnitude of the 'truth' did not appear. And the 'judgment' might grow fat. In the apostolic word it was said again this: that where there is 'law', there also is 'transgression'. If the gospel had not come into the midst, there would not have been a great punishment according to those not receiving it.

Immediately indeed he says that it is necessary 'that this gospel of the kingdom be preached in all the world for a testimony to all the nations' (Matt 24:14), so that no one might take a pretext to seize the unseemly. When therefore the aforementioned 'almond shall blossom', the 'acris' (judgment) 'grows fat'; and the 'acris' is taken instead of a flogging; 'the locusts consumed the remnant of the field' (Joel 1:4). And it 'grows fat' then receiving much food; and its food are the men being handed over to it. And it is possible also to take as a character the 'blossoming of the almond'.

the 'almond' has two layers outside the edible part: shell-like and then bitter, the husk which is on the outside. The outside husk may be the body; for it is bitter, having a relation to pleasure. But that shell-like husk is the soul, for it is well-proportioned and large; and within is the edible, the spirit. When therefore that thing of the time of the apostle writing is fulfilled: 'May the God of peace sanctify you wholly, your whole spirit and soul and body' (1 Thess 5:23), 'the almond has blossomed'; for in the 'blossoming' these three things are contained. Therefore the man 'blossoms' when he advances in virtue, having 'the body being transformed' (Rom 12:2) so as to become 'conformed' to the 'body' of Christ.

And the caparis might be scattered, because the man went into the house of his age. The 'house of the age' of the 'man' is the life after these things. All the things spoken are happening: and 'the doors are shut in the marketplace', and 'they rise up to the voice of the sparrow' (Prov 7:23) those being called to this, and 'the daughters of the singer are humbled' (Ps 84:12). Those who are in the 'house' of the 'age' are the 'men'. And the place concerning the earth is the 'house' of this 'age of the evil one'. All the things spoken are happening. Since therefore he 'went into' another 'age', he went 'into' the age of 'his own house', 'into' that after these things.

All things having passed away here are loosed. It is possible to take it this way also, since the 'man' is according to the soul. When all the things that have come to him are loosed—the fleeting things, the trivial things—he 'goes into' his own remaining 'house,' having left this 'age.' And an 'age' is appropriate and a 'house' is for the 'man' who has become a divine state, being 'according to the image and likeness of God,' from which he 'departed' from this 'age.' Those things are loosed, as if someone says that fornication has ceased. For the 'man departed into' the place of incorruption.

And those being cut in mourning surrounded him in the marketplace (Matt 12:5). Therefore, 'after the flute has been played' and 'the wailing' is increasing, those formerly speaking in the marketplace, as if lamenting them, speak. Therefore, 'in the marketplace those being cut surrounded him.' You also have it said in the Gospel by the Savior: 'To what generation shall I liken this generation?' and he says: 'It is like children sitting in the marketplace, calling to one another: We played the flute for you and you did not dance; we mourned for you and you did not weep' (Matt 11:17). And he adds: 'John came neither eating nor drinking' (Matt 11:10). Behold the 'lamenting of the child'; for John is taken for all the ancient Scripture and those who ministered to it, but the Son of Man is taken for the body of the Church, the apostolic and evangelical choir. He says, therefore, that the 'children play the flute,' so it is necessary for those hearing the flute to 'dance.' But the 'dancing' of the imitation of words is promised to be made through the hands. When, therefore, they hear the word of the wise of salvation and the word bringing forth piety, and are conformed to the announced works and the intellect, they 'dance' praiseworthily according to the dancing which David 'danced' before the ark (2 Sam 6:14). For when they 'lament' calling to repentance, raising up feeling, they 'cut their breasts,' because this raises up feeling. When one laments and cuts his breast because another is sinning, he immediately says, 'How much this one reproaches himself for my sake, I also ought to do this.' And these, therefore, hearing the lament, if they 'cut their breasts' bearing their hands against their chests, they raise up feeling for themselves. These, therefore, were the former speakers...

Greek · §59

ἑρμ̣η̣νευθε´̣ν̣των ὑπὸ τῶν ἄλλων. † εξευ̣τ̣ελης ησαν μνημονευκότες μνημονευκότες δὲ ουτος † τὸ μέγεθος τῆς "ἀληθείας" οὐκ ἐφαίνετο. 12,5c καὶ παχυνθῇ ἡ ἀκρι´̣ς. ἐν τῷ ἀποστολικῷ ἐλέγετο πάλιν τοῦτο ὅτι ὅπου "νό μος", ἐκεῖ καὶ ἡ "πα̣ράβασις". εἰ μὴ ἐληλυθὸς ἦν εἰς μέσον τὸ εὐαγγέλιον, οὐκ ἐγ̣ίνετο μεγάλ̣η τιμωρία κα τὰ τῶν μὴ παραλαμβανόντων αὐτό. αὐτίκα γοῦν λέγει ὅτι δεῖ "κηρυχθῆναι τὸ εὐαγγέλιον τοῦτο τῆς βασιλεί ας ἐν ὅλῳ τῷ κόσμῳ εἰς μαρτύριον πᾶσιν τοῖς ἔθνεσιν", ὅπως μηδεὶς πρόφασιν ἕλῃ τὸ ἀνήκοον. ὅταν οὖν "ἀνθήσει" τὸ προειρημένον "ἀμύγδαλον", "παχύνεται ἡ ἀκρίς"· ἡ "ἀκρὶς" δὲ ἀντὶ κολάσεως παρα λαμβάνεται· "τὰ κατάλοιπα τῆς κάμπης κατέφαγεν ἡ ἀκρίς". "παχύνεται" δὲ τότε πολλὴν τροφὴν δεχομένη· τροφὴ δὲ αὐτῆς εἰσιν οἱ παραδιδόμενοι αὐτῇ ἄνθρωποι. δυνατὸν δὲ καὶ εἰς ἦθος λαβεῖν τὸ "ἀνθήσει τὸ ἀμύγδαλον". 358 τὸ "ἀμύγδαλον" ἔξω τοῦ ἐδωδίμου δύο περιβολὰς ἔχει· ὀστρακώδη καὶ ἔπειτα πικρά, τὸ λέπος τὸ ἔξωθεν. δύναται τὸ ἔξω λέπος εἶναι τὸ σῶμα· πικρὸν γάρ ἐστιν, ἐπιτρεπῶς ἔχον πρὸς ἡδονάς. τὸ δὲ ὀστρακῶδες ἐκεῖνο λέπος ἡ ψυχή, εὔτονος γὰρ καὶ μεγάλη· ἔνδον δὲ τὸ ἐ δώδιμον τὸ πνεῦμα. ὅταν οὖν πληρωθῇ ἐκεῖνο τὸ τῆς ἐπευχῆς τοῦ ἀποστόλου γράφοντος· "ὁ δὲ τῆς εἰρήνης θεὸς ἁγιάσα̣ι ὑμᾶς, ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα", "ἤνθησεν τὸ ἀμύγδαλον"· ἐν τῷ "ἀνθεῖν" γὰρ ἔχει τὰ τρία ταῦτα. "ἀνθεῖ" τοίνυν ὁ ἄνθρωπος, ὅτε προκόπτει ἐν ἀρετ̣ῇ, ὁ´̣τ̣ε "μετασχηματιζόμενον" ἔχει "τὸ σῶμα" ὥσ τε "σύνμορφον" γενέσθαι "τῷ σώματι" τοῦ Χριστοῦ. 12,5de καὶ διασχεδασθῇ ἡ κάππαρις, ὅτι ἐπορεύθη ὁ ἄνθρωπος εἰς οἶκον αἰῶνος αὐτοῦ. ̣12,5ε̣ ὁ "οἶκος τοῦ αἰῶνος" τοῦ "ἀνθρώπου" ἡ μετὰ ταῦτα ζωή ἐστιν. πάντα τὰ εἰρημέν̣α γίνεται· καὶ "κλείονται ἐν τῇ ἀγορᾷ αἱ θύραι", καὶ "ἀνίσταν ται εἰς φω̣νὴν τοῦ στρουθίου" οἱ εἰς τοῦτο κα λούμενοι, καὶ "ταπεινοῦνται αἱ θυγατέρες τοῦ ᾄσμα τος". οἱ ὀ´̣ντ̣ες ἐν τῷ "οἴκῳ" τοῦ "αἰῶνός" εἰσιν οἱ "ἄνθρωποι". ὁ περὶ γῆν δὲ τόπος οὗτός ἐστιν ὁ τούτου τοῦ "αἰῶνος τοῦ πονηροῦ" "οἶκος". τὰ εἰ ρημένα πάντα γίνεται. ἐπεὶ οὖν "ἐπορεύθη εἰς" ἕτερον "αἰῶνα", αφ"εἰς" τὸν τοῦ "οἴκου ἑαυτοῦ αἰῶνα", "εἰς" τὸν μετὰ ταῦτα, λύεται ὅλα τὰ ὧδε φθάσαντα. δυνατὸν καὶ οὕτως αὐτὸ λαβεῖν, ἐπεὶ ὁ "ἄνθρω πο̣ς" ·········· ε᾿̣σ̣τιν κατὰ τὴν ψυχη····?. ὅταν λυθῇ πάντα τὰ προσγενάμενα τῷ "ἀνθρώπῳ", τὰ ψεκ τά, τὰ φαῦλα, "εἰς" τὸν ἑαυτοῦ λοιπὸν "οἶκον πορεύ εται" ἀφεὶς τὸν τοῦ "αἰῶνος" τούτου. "αἰὼν" δὲ κατάλληλος καὶ "οἶκός" ἐστιν τῷ "ἀνθρώ πῳ" τῷ "κατ' εἰκόνα καὶ ὁμοίωσιν θεοῦ" γεγονότι θεία κατάστασις, ἐν ᾗ "ἐπορεύθη" ἀπὸ τοῦ "αἰῶνος" τού του. ἐκεῖνα λύεται, ὡς ἐὰν λέγῃ τις ὅτι πεπαύσεται πορνεία. "ἐπορεύθη" γὰρ ὁ "ἄνθρωπος εἰς" τὸν τῆς ἀφθαρσίας χῶρον. 12,5φ καὶ ἐκύκλωσαν ἐν ἀγορᾷ οἱ κοπ τόμενοι. λοιπὸν "διασχεδασθείσης τῆς καππάρεως" καὶ "τῆς ἀ κρίδος" πληθυνούσης οἱ πάλαι ἀγορεύοντες ὑπὲρ σωτηρί ας τῶν ἀνθρώπων ὥσπερ θρηνοῦσιν αὐτούς. λοιπὸν "ἐν τῇ ἀγορᾷ οἱ κοπτόμενοι ἐκύκλωσαν". ἔχεις καὶ ἐν εὐαγγελίῳ λεγόμενον ὑπὸ τοῦ ςωτῆ ρος· "τίνι ὁμοιώσω τὴν γενεὰν ταύτην;" καὶ λέγει· "ὁ μοία ἐστὶν παιδίοις ἐν ἀγορᾷ καθημένοις, ἃ προσφωνεῖ ἕτερα πρὸς ἕτερα λέγοντες· ηὐλήσαμεν ὑμῖν καὶ οὐκ ὠρ 359 χήσασθε, ἐθρηνήσαμεν ὑμῖν καὶ οὐκ ἐκόψασθε". καὶ ἐπι φέρει· "ἦλθεν Ἰωάννης μήτ̣ε ἐσθίων μήτε πίνων". ἰδοὺ τὸ "θρηνοῦν παιδίον"· ὁ γὰρ Ἰωάννης εἰς πᾶσαν τὴν πα λαιὰν γραφὴν καὶ τοὺς διακονήσαντας αὐτὴν λαμβάνεται, ὁ δὲ υἱὸς τοῦ ἀνθρώπου εἰς τὸ 61 σῶμα τῆς ἐκκλησίας, τὸν ἀποστολικὸν καὶ εὐαγγελικὸν χορόν. λέγει οὖν ὅτι τὰ "παιδία αὐλεῖ" δέον τοὺς ἀκούοντας τοῦ αὐλοῦ "ὀρ χεῖσθαι". ἡ ὄρχησι̣ς δὲ λόγων μίμησιν ἐπαγγέλλεται διὰ χειρῶν γινομένην. ὅταν τοίνυν ἀκο̣υ´̣ω̣σιν τῶν τῆς σωτηρίας σοφῶν καὶ τὸν τῆς εὐσεβείας προφερομέ νω̣ν λόγον καὶ συνσχηματισθῶσιν τοῖς ἀπαγγελλομένοις τοῖς ἔργοις καὶ τῇ διανοίᾳ "ὀρχοῦνται" ἐπαινετῶς κατὰ τὴν ὄρχησιν, ἣν "ὠρχήσατο" ∆αυὶδ ἔνπροσθεν τῆς κιβωτοῦ. ὅταν γὰρ "θρηνοῦσιν" εἰς μετάνοιαν καλοῦν τες, εἰς αἴσθησιν ἐγείροντες "κ̣όπτονται", ὅτι τοῦτο αἴσθησιν ἐγείρει. ὅταν ἄλλου ἁμαρτάνοντος ἄλλος "θρη νῇ" καὶ "κόπτηται", εὐθέως λέγει ὅτι “ὅσον οὗτος ὑπὲρ ἐμοῦ κακίζει ἑαυτόν, ὀφείλω κἀγὼ τοῦτο ποιῆ σαι”. καὶ οὗτοι οὖν ἀκούοντες τὸν θρῆνον, ἐὰν κατὰ τοῦ στήθους φέρωσιν τὰς χεῖρας "κοπτόμενοι", αἴσθησιν ἑαυτῶν ἀνεγείρουσιν. οὗτοι οὖν οἱ πάλαι ἀγορεύσαν

The Marketplace and the Silver Cord§60

60And having said many things regarding those who do not listen, they 'are being cut'. Thus also Jeremiah, after Israel and Jerusalem had been taken captive, having sat in desolation, lamented with a wail for the throne. And even so God says: 'Lament for me concerning the bride girded with a sackcloth for her man, the virgin conquering'. Therefore, 'those being cut were surrounding in the marketplace'. The teachers rejoice when the hearers are being made straight; they are grieved when the divine decrees are heard against them. Since, therefore, even after the hearers sin, the teachers pity them in proclaiming the divine, 'those being cut cry out', not seeing those who are doing what they stand in defense of. And the New Testament knows the church as a 'marketplace', just as the Greeks do. In the Acts of the Apostles, indeed, it says that 'they have' certain requests, 'market-people lead them', that is to say, rhetoricians. 'You are able', he says, 'to move a case concerning this, those who are proclaiming, the rhetoricians'. Therefore, 'those being cut surrounded in the marketplace' those who were proclaiming; having been exalted and even 'dancing' after 'having surrounded', it would be at is said by them were being transferred into works of ages. Until the silver cord is not overturned and the golden ornament is crushed.

teral sense: 'the silver cord' may be the giving and the receiving concerning transactions. Toward a spiritual sense: since the word of the Lord is 'silver' and 'his words are refined silver', 'cords' are woven from these; that is, things well-understood by the orthodox or otherwise, both ways, the 'silver cord is not overturned', it 'is active'. And since it is necessary to speak regarding the text, this may be said: that 'until the silver cord' 'is active', not 'being overturned', not 'being cast out'—for it 'shall be cast out' after these things, when 'that which is from the part is abolished'—the 'those being cut in the marketplace surround', 'until' they have the 'silver cord', 'until' they weave the 'words of the Lord'; then indeed they also proclaim.

olden ornament is crushed. The deposit of 'gold' is so called, perhaps also the 'gold' itself, but rather the deposit. For those guarding the treasure neglect...

the governing principle

Greek · §60

τες καὶ πολλὰ εἰρηκότες περὶ τῶν μὴ ἀκουσάντων "κόπ τονται". οὕτω γοῦν καὶ ὁ "Ἰηρεμίας μετὰ τὸ αἰχμαλω τισθῆναι τὸν Ἰςραὴλ καὶ Ἰερουςαλὴμ ἐρη-μωθῆναι καθίσας κλαίων ἐθρήνησεν τὸν θρῆνον". καὶ αὐ τὸς ὁ θεὸς λέγων· "θρήνησον πρός με ὑπὲρ νύμφην περιεζωσμένην σάκκον ἐπὶ τὸν ἄνδρα αὐτῆς τὸν παρθε νικόν". "ἐκύκλωσαν" οὖν "ἐν ἀγορᾷ οἱ κοπτόμενοι". χαίρουσιν οἱ διδάσκαλοι κατορθούντων τῶν ἀκροατῶν· λυποῦνται, ὅταν παρακούωνται τὰ θεσπίσματα τὰ θεῖα. ἐ πεὶ τοίνυν καὶ μετὰ τὸ ἁμαρτάνειν τοὺς ἀκροατὰς φείδον ται αὐτῶν οἱ διδάσκαλοι ἐν τῷ ἀγορεύειν τὰ θεῖα, "κυ κλοῦσιν κοπτόμενοι" οὐχ ὁρῶντες ἐκείνους ποιοῦντας, ἃ προστάττονται ποιεῖν. καὶ ἡ καινὴ διαθήκη οἶδεν τὴν ἐκκλησίαν "ἀγοράν", ὡς καὶ Ἕλληνες. ἐν ταῖς πράξεσιν γοῦν τῶν ἀποστόλων λέγει ὅτι "ἔχουσιν" ζήτημάτα τι, "ἀγοραῖοι ἄγονται", τουτέστιν ῥήτορες. “δύνασθε”, φησίν, “δίκην περὶ τού του κινεῖν ἔχοντες τοὺς ἀγορεύοντας, τοὺς ῥητορεύον τας”. "κοπτόμενοι" οὖν "ἐκύκλωσαν ἐν ἀγορᾷ" οἱ ἀγορεύ οντες· γεγηθότες ἂν καὶ "ὀρχούμενοι" "κυκλώσαντες", 360 εἰ τὰ λεγόμενα ὑπ' αὐτῶν εἰς ἔργα αἰώνων ἦν μετα βαλλόμενα. 12,6ab ἕως οὗ μὴ ἀνατραπῇ τὸ σχοι νίον τοῦ ἀργυρίου καὶ συντριβῇ τὸ ἀνθέμιον τοῦ χρυσίου. ̣12,6α̣ πρὸς ῥητόν· "σχοινίον τοῦ ἀργυρίου" δύ ναται εἶναι ἡ δόσις καὶ ἡ λῆμψις ἡ περὶ τὰ συναλλάγ ματα. πρὸς δὲ διάνοιαν· ἐπεὶ ὁ λόγος κυρίου "ἄργυ ρός" ἐστιν καὶ "τὰ λόγια αὐτοῦ ἀργύριον πεπυρωμένον" ἐστίν, "σχοινία" ἐκ τούτων πλέκεται· ἤτοι καλῶς νοού-μενα ὑπὸ τῶν ὀρθοδόξων ἢ ἑτέρως, ἀμφοτέρως οὐκ "ἀνατρέπεται τὸ σχοινίον τοῦ ἀργυρίου", "ἐνεργεῖ". ἐπειδὴ δὲ δεῖ πρὸς τὸ κείμενον λέγειν, δύ-ναται τοῦτο λέγεσθαι ὅτι "ἕως τὸ σχοινίον τοῦ ἀργυρί-ου" "ἐνεργεῖ" οὐκ "ἀνατρεπόμ̣εν̣ον", οὐκ "ἐκβαλλόμε-νον"–"ἐκβληθήσεται" γὰρ μετὰ ταῦτα, ὅταν "τὸ ἐκ μέ-ρο̣υς καταργηθῇ"–, οἱ "ἐν ἀγορᾷ οἱ κοπτόμενοι κυκλοῦσιν", "ἕως" ἔχουσιν τὸ "σχοινίον τοῦ ἀργυρίου", "ἕως" πλέ-κουσιν τὰ "λόγια κυρίου"· τότε γ̣α`̣ρ καὶ ἀγορεύ-ουσιν. 12,6b καὶ συντριβῇ τὸ ἀνθέμιον τοῦ χρυσίου. ἡ θήκη τοῦ "χρυσίου" ο̣ὑ´̣τω καλεῖται, τάχα δὲ καὶ τὸ απαν5–7 "χρυσίου", μᾶλλον δὲ ἡ θήκη. ἀμ̣έλει γοῦν τοὺς θησαυροφυλακοῦντας λε············ς ἐσ-τιν ουτος ἀντὶ τοῦ φύλαξ "χρυσίου". "χρυσι´̣ον" οὖν ἐν τούτοις λημπτέον τὸν νοῦν· "ἀργύριον" δὲ εἰ τὸν προφορικὸν λόγον, "χρυσὸν" λαμ-βάνεις ὧδε τὸ νόημα, "ἀνθέμιον" δὲ τὸ ἡγεμονικὸν ···ς τ̣ο εἶναι θήκη καὶ φυλακὴ τοῦ "χρυσίου". ἐὰν δὲ "ἄργυ-ρον" σημαίνῃ τὸν λόγον καὶ τὴν τοῦ θεοῦ γραφήν, πλοκή ἐστιν τὰ κατάλληλα καταλλήλοις λαμβάνειν ῥητὰ καὶ τὴν νόησιν εἴρειν τῶνδε πρὸς τάδε καὶ τὴν ἐκείνων πρὸς ταῦτα. ἐπερ· "ἕως" τὴν ἐκκλησίαν οὐ λέγει; –τοῦτο λέγει· "ἐν ἀγορᾷ οἱ κοπτόμενοι κόπτονται κυκλοῦσιν". "ἀγορὰ" δέ ἐστιν ἡ ἐκκλησιαστικὴ διδασ-καλία. ἐκκλησιαστικὴν δὲ λέγω οὐ πάντως τὴν Χριστι-ανῶν, ἀλλὰ τὴν συνελευστικήν. τοῦτο οὖν λέγει ὅτι ἐς ὅσον "ἐνεργεῖ" τὸ "σχοινίον τοῦ ἀργυρίου", "κυκλοῦσιν" καὶ "κόπτονται" τοὺς μὴ πειθομένους. ὅταν δὲ "ἀνατραπῇ" "καταργηθέντος τοῦ ἐκ 62 μέρους", οὐκέτι "κυκλοῦσιν κοπτόμενοι τὴν ἀγοράν"· οὐκέτι γὰρ ὁ κοπετὸς αὐτῶν ἐνεργήσει τι τότε ἀκουσομένου ἑκάστου· “νῦν μετανοεῖς, ὅτε "καιρὸς" οὐκ ἔστιν.” οὐ τοῦτο δέ φημι ὅτι οὐδέποτε ἔσται μετάνοια, ἀλλὰ τότε, ὅτε ὁ "καιρὸς τῆς κρίσεως" ἐνεργεῖ, ὅτε "τῷ βήματι τοῦ Χριστοῦ παρίστανται ἐπὶ τῷ κομίσασθαι ἕκαστος, ἃ ἔπραξεν διὰ τοῦ σώματος". ἐπερ· ἐὰν δὲ "μὴ ἀνατραπῇ"; –τοῦτο· τότε "κυκλοῦσιν ἐν ἀγορᾷ οἱ κοπτόμενοι", ὅταν ἔτι "ἐνεργῇ" ὁ λόγος ὁ τῆς διδασκαλίας μὴ πειθο-361 μένων ἐκείνων, μὴ συνκατατιθεμένων, μὴ δεσμουμένων ὑπὸ τοῦ "σχοινίου τοῦ ἀργυρίου"· δεσμεῖται γὰρ ὁ συνκατατιθέμενος. "καὶ συντριβῇ τὸ ἀνθέμιον". ἐλέχθη ὅτι ἡ γραφὴ διὰ τοῦ "χρυσοῦ" σημαίνει τὰ νοήματα· τὰ νοήματα οὖν τὰ κατειργ̣ασ̣μ̣ένα κ̣αὶ εὐτρεπισθέντα οὕτως ὥστε λ̣όγ̣ια α᾿̣γ̣αθὰ γενέσθαι. καὶ γὰρ φαίνεται "πε´̣τ̣αλα" τὰ τεμνόμενα ἐν τοῖς ἱματίοις τ̣οῦ ἀρχιιερέως· λέγεται γὰρ εκιο̣····· ······· "χρυσίον" καὶ τ̣η κατ̣ω̣ κατασκευ̣······· ··ης. δύναται οὖν "συντριβη῀̣ναι" ···· συνενῶσαι αὐτὰ καὶ ὥσπερ ἠλαθῆναι. 12,6cd καὶ συντριβῇ ὑδρία ἐπὶ τὴν πηγήν, καὶ συντροχάσει ὁ τροχὸς ἐπὶ τὸν λάκκον. ̣12,6c ? τινῶν ἐστιν ἀπ' αὐτῆς τῆς "πηγη῀̣ς̣" ἀ´̣ν̣ευ το̣ῦ ἀγγείου πίνειν. ἡ Ῥεβέκκα ἡ ε᾿̣πιμονὴ τῶν καλῶν, ἡ τελεία διδασκαλία, "ἐπὶ τὴν πηγὴν κατα-βαίνουσα" "ὑδρίᾳ" ἐλάμβανεν τὸ ποτόν, ἵνα

The Source and the Partial§61

61To 'give drink to a child' who is thirsting; from that very 'source' she herself drank without 'water'. Thus you also find written concerning the Samaritan woman that she also 'left the water', in which it is written to draw water, 'and she went' to her own citizens to say to them, 'Come, see a man, who said to me all my sins' (John 4:28-29).

Rebecca therefore 'gives drink to the child' of Abraham, and not him alone, but also all those with him. 'And to the camels also' she... while drinking—for she 'went down to the spring'—but even if she carries 'water'... she was carrying, but 'to all' (Genesis 24:18-20).

'That which is known in part' and 'that which is prophesied in part' from the 'source' is 'water' having been filled. When therefore 'that which is in part' is abolished, 'the water is crushed.' And it is not destroyed, but it goes into the 'source'.

And I remind you of another doctrine spoken through other voices and material signs: we say that 'that which is in part' does not vanish, but is to be 'in part'; for an addition of the lacking honor has become.

Greek · §61

"ποτίσῃ παῖδα" διψώμενον· ἐξ αὐτῆς τῆς "πηγῆς" δ̣ὲ αὐτὴ ἔπιεν ἄνευ "ὑδρίας". οὕτως εὑρίσκεις καὶ περὶ τῆς Σαμαρίτιδος γε-γραμμέν̣ο̣ν̣ ὅτι καὶ ἐκείνη "ἀφῆκεν τὴν ὑδρίαν", ἐν ᾗ ει᾿̣ληλύθει ἀρύσασθαι ὕδωρ, "κα̣ι`̣ α᾿̣πῆλθεν" τοῖς πολίταις ἑαυτῆς εἰπεῖν ὅτι "δεῦτε ἴδετε ἄνθρωπον, ὃς εἶπέν μοι πᾶν τ̣ο`̣ α῾̣μ̣άρτημά μου". ἡ Ῥεβέκκα οὖν τὸν τοῦ Ἀβραὰμ "παῖδα ποτίζει" καὶ οὐκ αὐτόν̣ γ̣ε̣ μ̣όνον, ἀλλὰ καὶ πάν̣τας τοὺς μετ' αὐ-τ̣ο̣υ῀̣. "κ̣αὶ τ̣α̣ι῀̣ς καμήλ̣ο̣ι̣ς" α̣υ᾿̣τη···?············· πίνουσα–"κατέβη" γὰρ "ἐπὶ τὴν πηγήν"–, ἀλλὰ κἂν φέρῃ "ὑδρία" υ̣δ̣········ ἔφερεν, ἀλλὰ "πάσαις". "τὸ ἐκ μέρους γιγνωσκόμενον" καὶ "τὸ ἐκ μέρους προφητευόμενον" ἀπὸ τῆς "πηγῆς" "ὑδρία" ἐστὶν πλη-ρωθεῖσα. ὅταν οὖν "καταργηθῇ τὸ ἐκ μέρους", "συν-τρίβεται ἡ ὑδρία". καὶ οὐκ ἀπόλλυται, ἀλλ' εἰς τὴν "πηγὴν" ·······. καὶ ὑπομιμνῄσκω ἄλλο θεώρημα λεχθὲν δι' ἑτέρων φωνῶν καὶ ση̣8–10νων ὑλῶν ἐλέγομεν ὅτι "τὸ ἐκ μέρους" οὐκ ἀφανίζεται, ἀλλὰ 8–10 "ἐκ μέρους" εἶναι· προσθήκης γὰρ τῆς λειπούσης τιμῆς γεγενημένης ·····

The Part and the Whole§62

62And 'the part' is used throughout. So also here, when there is no longer a need for the drinking of 'water' by the Savior 'having given drink' and having made in the 'drinking vessel' 'streams of living water' (John 4:14), the one having in himself the 'spring of living water' does not need 'water'. Therefore he 'crushes' according to it.

And he does not 'crush' somewhere outside, nor does he 'crush' by throwing it outside, but... the 'part' is merged with the whole by the 'spring'... that is, the 'annulling' of them and the 'crushing of the water', so that 'water' is no longer needed. Likewise, the intelligible things use words according to names and realities. For since the memory of a 'spring' is... 'crushed' 'the part' and... concerning perfect knowledge... 'crushing' of 'water'... 'annulment of the part'... the text: 'the part' and the 'water' are the same, and the 'spring' is the same.

Greek · §62

κα̣ὶ "τὸ ἐκ μέρους" ἐν τοῖς ὅλοις. οὕτω καὶ ἐνταῦθα, ὅταν μηκέτι χρεία ᾖ τοῦ ἐξ "ὑδρίας" πο-τισμοῦ τοῦ ςωτῆρος "ποτίσαντος" καὶ πεποιηκότος ἐν τῷ "πίνοντι" "ρ῾̣εύματα ὕδατος ζῶντος", ὁ ἔχων ἐν ἑαυτῷ τὴν "πηγὴν τοῦ ὕδατος τοῦ ζῶντος" οὐχ "ὑδρίας" δεῖται. "συντρίβει" ἄρα κατ̣' αὐτήν. καὶ οὐκ ἔξω που 362 "συντρίβει", οὐκ ἔξω που βάλλων "συντρίβει", ἀλ-λὰ ······ "πηγὴν" χύννεται τὸ "μέρος" τῷ ὅλῳ ···? τουτέστιν τὸ "καταργεῖσθαι" αὐτο`̣ κα̣ι`̣ τ̣ὸ "συντρίβεσθαι τὴν ὑδρίαν", ἵνα μ̣η̣κ̣έτι "ὑδρ̣ία̣" ᾐ῀̣. καταλλήλως δὲ τοῖς ὀνόμ̣ασι̣ν καὶ πράγ̣μασιν τὰ νοητὰ χρῶνται ταῖς λέξεσιν. ἐπεὶ γὰρ "πηγῆς" μνήμη ········ε̣?ν "συντριβη" "τὸ ἐκ μέρους" καὶ ε·· περὶ γνώσεως ἦν τελείας ······· "συντριβὴν" "ὑ-δρίας" ε·····αλλ· "κατάργησιν τοῦ ἐκ μέρους" ········ τ̣ὸ κείμενον· "τὸ ἐκ μέρους" κα̣ὶ ἡ "ὑ-δρία" ταὐτόν ἐστιν καὶ ἡ "πηγὴ"

The Wheel upon the Pit§63

63And what is the 'face to face'? We often encounter this, where the presence 'abolishes the partial'. Often we say that something is more pleasant for one to hear, from which we would be benefited if we see him; there we 'crush' those things, because we perceive greater things, we 'cast out' them; we do not set them aside, but rather we 'crush' them into greater things.

12,6d And so the wheel shall run upon the pit (Ecclesiastes 12:6). It is possible to draw from a parallel 'pit'; just as it is to draw 'water' from a 'spring', so also to draw water from a 'pit' with a 'wheel'. When therefore there is no longer a need to move it thus, then 'the wheel shall run upon the pit' and destroys it. And it is also possible otherwise; for each verse is a line, and each line has its own meaning. We say therefore this, that in many...

Greek · §63

καὶ τὸ "πρόσωπον πρὸς πρόσωπον" ποι·····δε···κι ἡμεῖς πολλάκις ἐν-ταῦθα ··ασον ·αρ·······νο, οὗ ἡ παρουσία "καταργεῖ τὸ ἐκ μέρους". πολλάκις ἐλέγομεν εἶναι ··· ··τα ἐπιπολαιότερα α̣·······κ̣ι̣νος ἀκοῦσαι, ἐξ ὧν ὠφεληθῆναι ······ ἐὰν ἴδωμεν αὐτόν, υ········· ε᾿̣κεῖνα "συντρίβομεν"· ἐπεὶ μείζονα θεω̣ροῦμεν, "ἐκβάλλομεν" αὐτά· οὐκ ἀθετοῦμε̣ν̣ α̣ὐτά, ἀλ̣λ̣α`̣ "συν-τρίβομεν" αὐτὰ εἰς μείζονα. 12,6d καὶ συντροχάσε̣ι οὖν ὁ τροχὸς ἐπὶ τὸν λάκκον. δύναται ἐκ παραλλήλου "λάκκος" καταληφθῆναι· ὥσπερ ἔστιν "ὑδρίᾳ" α᾿̣πὸ "πηγῆς" ἀρύσασθαι, οὕτω καὶ ἀ-πὸ "λάκκου" "τ̣ροχῷ" ἀνιμήσασθαι ὕδωρ. ὅταν οὖν μη-κέτι χρεία ἦν τοῦ οὕτως ἀνιμᾶσθα̣ι, τότε "ὁ τρ̣οχ̣ο`̣ς̣ ἐπὶ τὸν λάκκον συντροχάσει" ·····c·······ο̣λεις α̣ὐτὸν ·········ι. δυνατὸν δὲ καὶ ἑτέρως· στιχήριον γάρ ἐστιν καὶ ἕκαστος στίχος ἰδίαν ἔχει νόησιν. λέγομεν τοίνυν τοῦτο ὅτι ἐν πολλοῖς

The Pit and the Helplessness of Christ§64

64In the places of Scripture, Hades is named the 'pit'. For see what it says: 'Lord, you brought my soul up from Hades, you saved me from those descending into the pit' (Psalm 130:7). And the Savior, having become man and having accepted death on behalf of men, says: 'I was numbered among those descending into the pit, since I became a helpless man'. He was crucified and his hands and his feet were as 'helpless'; 'he was heard like a sheep toward slaughter' (Isaiah 53:7), as 'helpless'. And he led himself into the 'helplessness'. And he brings forward: 'free among the dead', and 'I was numbered among those descending into the pit', and 'helpless man' it seemed to be, but 'free among the dead' I am. And one is able to understand 'free among the dead', that is, without sin.

Greek · §64

τόποις τῆς γραφῆς ὁ ᾅδης "λάκ-κος" ὀνομάζεται. ἴδε γὰρ τί λέγει· "κύριε ἀνήγαγες ἐξ 63 ᾅδου τ̣ὴν ψυχήν μου, ἔσωσάς με ἀπὸ τῶν κατα-βαινόντων εἰς λάκκον". καὶ ὁ ςωτὴρ ἐνανθρωπήσας καὶ θάνατον ὑπὲρ ἀνθρώπων ἀναδεξάμενος λέγει· "προσ-ελογίσθην μετὰ τῶν καταβαινόντων εἰς λάκκον, ἐπεὶ ἐγενόμην ὡς ἄνθρωπος ἀβοήθητος". ἐσταυρώθη καὶ ἦσαν αἱ χεῖρες αὐτοῦ καὶ οἱ πόδες ὡς "ἀβοηθήτου"· "ἤχθη ὡς πρόβατον ἐπὶ σφαγήν", ὡς "ἀβοήθητος". ἑαυτὸν δὲ εἰς τὸ "ἀβοήθητον" περιήγαγεν. καὶ ἐπιφέ-ρει· “"ἐν νεκροῖς ἐλεύθερος", καὶ "προσελογίσθην μετὰ τῶν καταβαινόντων εἰς λάκκον", κ̣αὶ "ἄνθρω-πος ἀβοήθητος" ἔδοξα εἶναι, ἀλλ' "ἐν νεκροῖς ἐλεύ-θερός" εἰμι”. ······ος δὲ δύναται νοεῖσθαι τὸ "ἐν νεκροῖς ἐλεύθερος", τουτέστιν ἄνευ ἁμαρτίας. ‖ 64

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