Life as an Age and the Covering of the Face
The Greek word is an evangelical word. For this reason, therefore, this parable was spoken: 'for a parable' thus 'us as a nation among the nations'. If anyone wishes to interpret the captives, they use us, saying: 'Behold, these ones having been led away well before... God, when the right hand of God and the light of his face were protecting them, they fell into a most evil leading away' (Ps 78:49). If anyone therefore wishes to show a falling away, they refer to us. And 'made us a parable' is not in Israel, not in Israel, not in the Hebrew multitude, but 'among the nations'.
Those who are truly nations do not know the difference between good and evil, but they consider all pleasant things and all appropriate things to be good, and the opposites of these to be evil. And the name of the parable may be this: the rank of the saints has a certain superiority compared to the other ranks of men. Because of this, they have become a parable. See: men are often taken captive in different ways by enemies. One suffers the taking away of what he has possessed, while another has them remaining... in the winter and the storm of this life, they have their own... flows away into corruption. 15 A head-movement among the peoples.... they observe those changing from prosperity into adversity, to move... those or perhaps grieving. But a head-movement among the peoples we have become. 'Peoples' indeed all the coarsest men can be called, having nothing opened, not being afraid. These therefore, because of us, set a head-movement. We, having become toward the peoples, the coarsest men, moved their mind and their head. And the mind moves when... when it perceives the things being imposed upon it to be perceived. 16 All the day my trouble is against me.
It is. He says 'all the day' and 'through life'. A man's life is called that which is from birth until death, sometimes called one day, sometimes an age. Thus it is said: 'I will not eat meat for ever' (Gen 9:4), and: 'he shall be thy servant for ever' (Ps 18:25). I had trouble against me all this day which I endured for the sake of others (Ps 34:5); and the shame of my face covered me. The shame of the inner man covered me. For my face was not destroyed, but it was covered. And it is possible, having cast off the single covering, to bear his face naked, illuminated, as it is according to nature. And, so that I may phrase it this way, the ignorance that happens to other men destroys their face; for others become from others, from men serpents and wolves and foxes. But the holy man, even if he does not bear his own face naked, has it covered. And it is covered by the arrangement of the body, becoming a seeming ignorance from the incarnation. But when a change occurs into quality, I do not say that the fox, like Herod, had a covering, but his nature and disposition were such. When someone becomes foolish among the thoughtless, having cast folly upon himself, he has his face covered; when he becomes lawless among the lawless, he has his face covered.
From a voice reproaching and speaking idly. He says this: those are reproaching me and speaking idly. And those speaking idly are straying. So he says this: those who oppose us... as the rational being is accustomed to have, but rather they are straying. To speak idly is to say superfluous things. From the face of an enemy and one driving me away. When... I endured all these things. When the enemy appeared and was pursuing... shame of the...
Greek
εὐαγγελικὸς λόγος τοῦ Ἑλληνικοῦ. διὰ τοῦτο οὖν αὕτη ἡ παραβολὴ ἐλέχθη. "εἰς παραβολὴν" οὖν "ἡμᾶς ἔθνου ἐν τοῖς ἔθνεσιν". ἐάν τινα τῶν αἰχμαλωτισθέντων παραβαλεῖν βούλωνται, ἡμῖν χρῶνται ὅτι· "3ἰδοὺ οἵδε εὖ διαγαγόντες πρότερον ····· ····· ····· ο῾̣ θεός, ὅτε ἡ δεξιὰ τοῦ θεοῦ καὶ ὁ φωτισμὸς τοῦ προσώπου αὐτοῦ ἐρύετο αὐτούς, μετέπ̣εσον εἰς κακίστην διαγωγήν"3. ἐάν τινα οὖν θέλουσιν δεῖξαι μεταπεσόντα, ἡμᾶς παραφέρο̣υσιν. καὶ "ἔθου ἡμᾶς εἰς παραβολὴν" οὐκ ἐν τοῖς , οὐκ ἐν τῷ Ἰσραήλ, οὐκ ἐν πληθύι τῇ Ἑβραϊκῇ, ἀλλὰ "ἐν τοῖς ἔθνεσιν". ἐκεῖνοι οἱ τῷ ὄντι ἔθνη ὄντες οὐκ ἴσασιν διαφορὰν ἀγαθοῦ καὶ κακοῦ, ἀλλὰ πάντ̣α τὰ ἡδέα καὶ πάντα τὰ προςηνῆ ἀγαθὰ νομίζουσιν, τὰ δὲ ἐναντία τούτων κακά. δύναται δὲ καὶ τὸ ὀ´̣νομα τῆς παραβολῆς τοῦτο ὅτι· ἔχει τινὰ ὑπεροχὴν τὸ τῶν ἁγίων τάγμα παρὰ τὰ ἄλλα τῶν ἀνθρώπων τάγματα. διὰ τοῦτο εἰς παραβολὴν αὐτῶν γέγονεν. ἴδε· αἰχμαλωτίζονται πολλάκις ἄνθρωποι διαφόρως ὑπὸ τῶν πολεμίων. ὁ μὲν ἀφαίρεσιν πάσχει ὧν κέκτηται, ὁ δὲ ἔχει αὐτὰ παραμένοντα ····· ····· ····· ····· ····· ··ται ἐν τῷ χειμῶνι καὶ τῇ ζάλῃ τοῦ βίου τούτου, ἔχουσιν τὰ ἑαυτῶν α̣····· ····· ····· ····· ····· ·· φθαρτοῖς καταρρεῖ. 15 κίνησιν κεφαλῆς ἐν τοῖς λαοῖς. ····· ····· ····· ····· ···· θεωροῦσιν ἐξ εὐπραγίας εἰς κακοπραγίαν μεταβάλλοντα, κινεῖν ····· ····· ····· ····· ····· ··τες ἢ λυπούμενοι δῆθεν. 224 κίνησις δὲ ἐν τοῖς λαοῖς γεγόναμεν κεφαλῆς. "3λαοὶ"3 δὲ δύνανται πάντες οἱ χυδαιότεροι ἄνθρωποι λέγεσθαι οὐδὲν ἔχοντες ἀνηγμένον, οὐ σο φοὶ ὄντες. οὗτοι οὖν ἡμῶν ἕνεκα κίνησιν κεφαλῆς ἔθεντο. ἡμεῖς γοῦν γενόμενοι πρὸς τοὺς λαούς, τοὺς χυδαιοτέρους ἀνθρώπους, τὸν νοῦν αὐτῶν ἐκινήσαμεν καὶ τὴν αὐτῶν κεφαλήν. κινεῖται δὲ ὁ νοῦς, ὅταν ····· ····· ····· ····· ····· ··· ὅταν θεωρῇ τὰ ἐπιβάλλοντα αὐτῷ θεωρεῖσθαι. 16 ὅλην τὴν ἡμέραν ἡ ἐντροπή μου κατεναντίον μού ἐστιν. τὸ "3ὅλην τὴν ἡμέραν"3 "3διὰ βίου"3 λέγει. καλε̣ῖται δὲ ἡ ζωὴ τοῦ ἀνθρώπου ἡ ἀπὸ τῆς γενέσεως ἕως τοῦ θανάτου ὁτὲ μὲν ἡμέρα μία, ὁτὲ δὲ αἰών. οὕτω γοῦν εἴρηται τό· "οὐ μὴ φάγω κρέας εἰς τὸν αἰῶνα", καί· "ἔσται σοι δοῦλος εἰς τὸν αἰῶνα". ἐντροπὴν κατεναντίον μου εἶχον ὅλην τὴν ἡμέραν ταύτην ἣν ὑπέμεινα ἄλλων ἕνεκα ····· ····· ····· ····· ····· ····· ··· 320 16 καὶ ἡ αἰσχύνη τοῦ προσώπου μου ἐκάλυψέν με. τοῦ ἔσω ἀνθρώπου ἡ αἰσχύνη ἐκάλυψέν με. οὐκ ἔφθειρεν γάρ μ̣ου τὸ πρόσωπον, ἀλλ' ἐκάλυψεν αὐτό. δυνατὸν δὲ τὸ ἓν κάλυμμα ἀποβαλόντα φέρειν τὸ πρόσωπον αὐτου῀̣ γυμνόν, πεφωτισμένον, οἷόν ἐστιν κατὰ φύσιν. καί, ἵν' οὕτω φράσω, ἡ ἄγνοια ὅτε τοῖς ἄλλοις ἀνθρώποις ἐπιγίνεται, φθείρει αὐτῶν τὸ πρόσωπον· ἄλλοι γὰρ ἐξ ἄλλων γίνονται, ἐξ ἀνθρώπων ὄφεις καὶ λύκοι καὶ ἀλώπεκες. ὁ δὲ ἅγιος κἂν μὴ τὸ αὐτοῦ φέρῃ πρόσωπον γυμνόν, κεκαλυμμένον αὐτὸ ἔχει. καλύπτεται δὲ τῇ περιθέσει τοῦ σώματος, τῇ δοκούσῃ ἀγνοίᾳ γινομένῃ ἐκ τῆς ἐνσαρκώσεως. ὅταν δὲ μεταβολὴ γένητ̣αι εἰς ποιότητα, οὐ λέγω ὅτι ὁ ἀλώπηξ, οἷον Ἡρῴδης, κάλυμμα εἶχεν, ἀλλὰ φύσει ἡ ἕξις αὐτοῦ καὶ διάθεσι̣ς τοιαύτη ἦν. ὅταν δέ τις γένηται τοῖς ἀνοήτοις ἀνόητος, κεκαλυμμένον ἔχει τ̣ὸ πρόσωπον αὐτοῦ ἐπιβαλὼν̣ ε᾿̣π̣' αὐτῷ ἀνοησίαν, ὅταν τοῖς ἀνόμοις ἄνομος γένηται, κεκαλυμμένον ἔχει τὸ πρόσωπον αὐτοῦ. 17 ἀπὸ φωνῆς ὀνειδίζοντος καὶ παραλαλοῦντος. τοῦτο λέγει ὅτι· οἱ ὀνειδίζοντές με καὶ παραλαλοῦντές εἰσιν. οἱ πα̣ραλαλοῦντες δὲ παραπαίουσιν. τοῦτο οὖν λέγει ὅτι· οἱ ἀντικείμενοι ἡμῖν ····· ····· ····· ····· ····ω̣ς, ὡς πέφυκεν ἔχειν τὸ λογικόν, ἀλλὰ μᾶλλον παραπαίουσιν. παραλαλεῖν δὲ ····· ····· ····· ·· τὸν πε̣ριττὰ φθεγγόμενον. 17 ἀπὸ προσώπου ἐχθροῦ καὶ ἐκδιώκοντος. ὅτε ····· ····· ····· ····· ····· ·τ̣α πάντα ὑπέμεινα. φανέντος τοῦ ἐχθροῦ καὶ καταδιώκοντος συν····· ····· ····· ····· ··· αἰσχύνης τοῦ
About this text
Didymus the Blind on the Psalms.
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.