Demonstrating Divinity and the Distinction of Good and Evil
By the greatness of the light that has come, God would see the whole analogy and the harmony it has with other things. We say of the painter that he sees differently through art, even though he also receives it through sensory perception. For the one practicing art, seeing the analogy, perceives the beauty of this member in relation to that and this in relation to that, whereas the non-artist does not reach this appearance, which comes through calculation and technical intellect.
It has been said that the Savior is day; allegorically, 'the night has passed, and the day has approached' (Mark 1:5). For He Himself is day and light; light indeed according to essence, but light through intellect illuminates. For 'the sun of righteousness shall rise' (Malachi 4:2) 'upon you who fear my name.' Nor is it about a sensory light, but it rises as a sun to those who fear. And God called the light Day, and the darkness He called Night (Gen 1:5).
One must take all things according to the law of allegory. For the day is the shining of the law of allegory and illumination, and ignorance is darkness. The word 'called' signifies 'demonstrated'—for this is what the Scriptures constantly mean. For 'made' sometimes also signifies 'demonstrated'; for the Jews say to the Savior, 'You, being a man, make yourself God' (John 10:34) instead of...
You demonstrate what you do by saying missing no one. And again it has been said that 'for this reason they sought to kill Jesus, not only because he broke the Sabbath, but because he also called God his own Father, making himself equal to God' (cf. John 10:30-33), which signifies equality with the unbegotten God. And John, in the epistle following him, writes: 'If we say that we have not sinned, we make him a liar' (1 John 1:8), making it clear that God missing—here is where the 'making' is the 'demonstrating' of the sign. But also concerning the priest who took missing, it is said that 'the priest defiles him,' clearly meaning that the one 'defiling him' demonstrates that he has been defiled, not himself missing missing.
God from the beginning had a concept, by which he distinguishes the good and the evil, which exists in the incorruptible missing; but others, having gone astray and using things in various ways, missing that the good is chosen and the evil is missing as is mostly missing; the word says that he weighs down those who are distracted by these missing things: 'Woe to those who call evil good and good evil, who put darkness for light and light for darkness' (Isaiah 5:20), which regarding history they do not do—for they do not think darkness is light—but regarding the ways missing the weighing brings upon them missing they treat the love of beauty and knowledge as an excessive thing missing.
In what preceded this it has been said missing seeing creation missing many times in the narration missing having ascended above missing missing is a ditch missing the luminaries became missing who is other missing.
Greek
μεγέθει τῷ γεγενημένῳ φωτὶ προσβαλὼ[ν ......] [··· ··· ··]ελως ἂν ἴδοι Θεὸς πᾶσαν τὴν ἀναλογίαν καὶ αἰτ̣[.......] [··· ··· ··]·τε καὶ οἵαν ἁρμονίαν ἔχει πρὸς τὰ ἄλλα με[...........] [··· ··· ··]· καὶ τὸν ζωγράφον λέγομεν ἑτέρως ὁρᾶν τ[·]ν··[....] [··· ··· ··]τεχνη, καίτοι καὶ αὐτοῦ αἰσθητικῇ προσβολῃ῀̣ [··]τη·[..] [··· ··· ··]· λαμβανομένου· ὁ γὰρ τεχνιτεύσας τὴν ἀν[αλ]ογίαν [ὁρῶν τοῦ]δε τοῦ μέλους πρὸς τόδε καὶ τοῦδε πρὸς τό[δε] τὸ κάλ- [λος αὐ]τοῦ θεωρεῖ, τοῦ ἀτεχνοῦς ταυτῆς μὴ ἐφικνου[μέν]ου τῆς [ὄψεως ἥ]τις λογισμῷ καὶ νοήσει τεχνικῇ γίνεται. Ει̣τ̣[··] του [····] ···· Σωτὴρ εἶναι εἴρηται, κατ' ἀλληγορίαν ἡμέ[ρα ἔ]σται [ὡς εἴ]ρηται· "6Ἡ νὺξ προέκοψεν, ἡ δὲ ἡμέρα ἤγγικε[ν"6. Αὐτὸς] [γὰρ ἡ]μέρα καὶ φῶς ὑπάρχει, φῶς μὲν κατὰ τὴν οὐ[σίαν ...........] [····]··· ··· ···]··[.........]··[.............................] [....................] σκότους ἀλλὰ ὑπ[........................] [...................] διάνοιαν φωτίζει η[........................] [··· ··· "6Ἀνατε]λεῖ"6 γὰρ "6ὑμῖν τοῖς φοβουμ[ένοις τὸ ὄνομά μου ἥλιος [δικαιοσύνης"6· οὐδ]ὲ γὰρ περὶ αἰσθητοῦ φωτὸς ·[..................] [................]τ̣ο τ̣οῖς φοβουμένοις προσενε· [.................] [................] ἀνατέλλει τὸν ἑαυτοῦ ἥλιον [..................] [................]·ηλων. ι, 5. Καὶ ἐκάλεσεν ὁ Θεὸς 3 τ[ὸ φῶς ἡμέραν καὶ τὸ σκότος ἐκάλεσ]εν νύκτα. Κατὰ πάσας τὰς [..................] [................] δεῖ λαβεῖν. [Ο]ἱ μὲν γὰρ ποι[...................] [................]ται. δεῖ δὲ λογίζεσθαι ὅτι κα[.................] [................]σι̣ας γίνεται, ὅπερ νύκτα κ[...................] [.............. δη]μιουργός· ἡμ̣έρα οὖν νόμῳ ἀ[λληγορίας ........] [................] ἐλλάμπουσα καὶ φωτισμὸν καὶ ·[...............] [................]·[·]·α̣· ἡ δ' ἄγνοια σκότος· τὸ "6ἐκ[άλεσεν"6 ..] [................]· ἀντὶ τοῦ ἀπέδειξεν ἐκδεκτέο[ν................] 9α τοῦτο γὰρ συνεχῶς τὸ σημαινόμενον ἐν ταῖς [··· ··· ····] τα[ῖς γρα]φαῖς. Σημαίνει γάρ ποτε καὶ τὸ "6ἐποίησεν"6 ἀντ[ὶ τοῦ "3ἀπέδει]- ξεν"3· τῷ γὰρ Σωτῆρι οἱ Ἰουδαῖοί φασιν ὅτι "6σὺ ἄνθρωπος ὢν [ποιεῖς σεαυτὸν] θεόν"6 ἀ[ν]τὶ τοῦ "3ἀποδεικνύεις"3 τὸ ποιεῖς λέγοντες [··· ··· ··· ··] μι οὐδείς· καὶ πάλιν εἴρηται ὅτι "6διὰ [τοῦ]το ἐζ̣[ήτουν ἀποκτεῖναι] Ἰησοῦν, ο[ὐ] μόνον ὅτι ἔλυεν τὸ σάββατον, ἀλλ' ὅτι καὶ πατέρα [ἴδιον ἔλεγεν] τὸν [Θ]εόν, ἴσον ἑαυτὸν ποιῶν τῷ Θεῷ"6, ὅπερ ἴσον τῷ ἀ[γεννήτῳ Θεῷ ση]μαίνε[ι]· καὶ ὁ Ἰωάννης δὲ ἐν τῇ κατ' αὐτὸν ἐπιστολ[ῇ γράφει· "6Ἐὰν] εἴπ[ωμε]ν̣ ὅτι οὐχ ἡμαρτήκαμεν, ψεύστην ποιοῦμεν [αὐτὸν"6, δηλον]- ότι τὸν Θεόν], ἐνταῦθα τοῦ "6ποιοῦμεν"6 τὸ "3ἀποδείκνυμεν"3 [σημαίνοντος·] ἀλλὰ καὶ] περὶ τοῦ ἱερέως λέγεται τοῦ λαβόντος δια[··· ··· ····] [··· ····]ας ὅτι "6μιαινεῖ αὐτὸν ὁ ἱερεύς"6, δηλονότι τ[οῦ "6μιαινεῖ] [αὐτὸν"6 δη]λοῦντος τὸ ἀποδεῖξα̣ι̣ μ̣εμιασμένον, οὐκ αὐτὸν̣ [··· ··· ····] [.............................]του οὐκ αυ[....................] 10α [··· ··· ἐξ] ἀρχῆς ὁ Θεὸς ἔννοιαν, καθ' ἣν διακρίνειν οἱ῀̣όν τε τ̣[ὸ] ἀγαθὸν [καὶ κ]α̣κόν, ὅπερ ὑπάρ[χ]ει τοῖς ἀδιαστροφ··· ··· ··· ··· ····ου- [σιν· οἱ δ' ἄλλ]οι διεστραμμένοι καὶ ἐναλλὰξ τοῖς πράγμα[σιν] χρώ- [μενοι ··· ···] ὅτι τὸ ἀγαθὸν αἱρετόν ἐστιν τῷ ·α·δι·[···]··α [··· ··· ··· ···]··ι α·[··] κακὸν ὄν· ὡς ἐπὶ τὸ πλεῖστον γ[··]··ω [··· ··· ···]επεται· τοὺς τα̣ῖς διεστραμμέναις ταύταις ··[··]τ̣ισιν [··· ··· ···]· ταλανίζων ὁ λόγος φησίν· "6Οὐαὶ οἱ λέγοντ[ε]ς τὸ πο- νηρὸν καλὸ]ν καὶ τὸ καλὸν πονηρόν, οἱ τιθέντες τὸ σκότος φ[ῶς καὶ τὸ φῶς σκότο]ς"6, ὅπερ ἐπὶ τῆς ἱστορίας μὲν οὐ ποιοῦσιν–οὐ γ[ὰρ τὸ [σκότος φῶ]ς εἶναι νομίζουσιν–τῷ δὲ περὶ τοὺς τρόπους ·[··· [··· ··· ··]ει τὸν ταλανισμὸν αὐτοῖς ἐπάγει το τ[···· [··· ··· ··]·ουνται τὴν φιλοκαλίαν καὶ τὴν γνῶσιν [···· [··· ··· ··]··ν περιττὸν πρᾶγμα ··· ···[....................] 13α [.............] ἐν τοῖς πρὸ τούτων εἴρηται [......................] [.............] ὁρωμένης κτίσεως π̣[...........................] [.............] πολλάκις ἐν τῇ διηγήσ̣[ει.........................] [.............] ὑπεραναβεβηκότα σω[...........................] [.............]σ̣ις δίττη ἐστὶν διαν̣[..............................] [.............] οἱ φωστῆρες γενομεν[...........................] [.............] ὅστις ἕτερός ἐστιν π̣[.............................]
About this text
Didymus the Blind reads the creation account verse by verse, finding Christ and the Spirit in Genesis.
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.