{"melito-fragmenta/1":{"o":"Οὐδεμία ἀνάγκη τοῖς νοῦν ἔχουσιν, ἐξ ὧν μετὰ τὸ βάπτισμα ὁ Χριστὸς ἔπραξε, παριστᾷν τὸ ἀληθες καὶ ἀφανταστὸν τῆς ψυχῆς αὐτοῦ καὶ τοῦ σώματος, τῆς καθ ἡμᾶς ἀνθρωπίνης φύσεως. τὰ γὰρ μετὰ τὸ βάπτισμα, μησὶν , ὑπὸ Χριστοῦ πραχθέντα. καὶ μάλιστα τὰ σημεῖα, τὴν αὐτοῦ κεκρυμμένην ἐν σαρκὶ Θεότητα ἐδηkai ἄνθρωπος τέλειος ὃ αὐτός, τὰς δύο αὐτοῦ οὐσίας ἐπιστώσατο ἡμῖν τὴν μὲν Θεότητα αὐτοῦ διὰ τῶν σημείων ἐν τῇ τριετίᾳ τῇ μετὰ τὸ βάπτισμα, τὴν δὲ ἀνθρωπότητα αὐτοῦ, ἐν τοῖς τριάκοντα χρόνοις τοῖς πρὸ τοῦ βαπτίσματος\" ἐν οἷς διὰ τὸ ἀτελὲς τὸ κατὰ σάρκα ἀπεκρύβη τὰ σημεῖα τῆς αὐτοῦ Θεότητος\" καί περ Θεὸς ἀληθὴς προαιώνιος ὑπάρχων.","t":"For people of sense there is no need to establish, from the deeds Christ did after his baptism, the truth and reality (free of mere appearance) of his soul and body, of the human nature like ours. For the deeds done by Christ after his baptism, and especially the signs, showed his Godhead hidden in the flesh … and the same one, perfect man, assured us of his two essences: his Godhead through the signs in the three years after his baptism, and his manhood in the thirty years before his baptism, in which, because of the immaturity of his flesh, the signs of his Godhead were hidden, although he was true God existing before the ages.","f":"Melito, <i>Frag.</i> 1 (Routh 1:132; trans. Sophia Scriptura, https://sophiascriptura.com/p/melito-fragmenta/1)."},"melito-fragmenta/2":{"o":"'O Θεὸς πέπονθεν ὑπὸ δεξίας ᾿Ισραηλίτιδος. Καὶ ὁ Κύριος ἡμῶν ᾿Ιησοῦς Χριστὸς ὡς κριὸς ἐδέθη, καὶ ὡς ἀμνὸς ἐκάρη, καὶ ὡς πρόβατον εἰς σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς, ἐσταυρώθη\" καὶ ἐβάστασε τὸ ξύλον ἐπὶ τοῖς ὠμοῖς αὐτοῦ, ἀναγόμενος σφαγῆναι ὡς ᾿Ισαὰκ ὑπὸ τοῦ πατρὸς αὐτοῦ. ἀλλὰ Χριστὸς ἔπαθεν\" ᾿Ισαὰκ δὲ οὐκ ἔπαθε: τύπος yàp ἢν τοῦ μέλλοντος πάσχειν Χριστοῦ: ἀλλὰ καὶ ὁ τύπος τοῦ Χριστοῦ γενόμενος ἔκπληξιν καὶ φόβον παρεῖχεν τοῖς ἀνθρώποις. ἦν γὰρ θεάσασθαι μυστήριον καινὸν, υἱὸν ἀγόμενον ὑπὸ τοῦ πατρὸς ἐπ᾽ ὄρος εἰς σφαγὴν, \"ὃν συμποδίσας ἔθηκεν ἐπὶ τὰ ξύλα ς τῆς καρπώσεως, ἑτοιμάζων μετὰ σπουδῆς τὰ πρὸς τὴν σφαγὴν αὐτοῦ. ὁ δὲ Ἰσαὰκ σιγᾷ πεπεδημένος ὡς Κριος, οὐκ ἀνοίγων TO στόμα, οὐδὲ φθεγγόμενος φωνῇ. τὸ yap ξίφος οὐ φοβηθεὶς, οὐδὲ τὸ πῦρ πτοηθεὶς, οὐδὲ τὸ παθεῖν λυπηθεὶς, ἐβάστασεν καρτερῶν τὸν τύπον τοῦ Κυρίου. Ἦν οὖν ἐν μέσῳ προκείμενος Ἴσαακ πεποδισμένος ὡς κριὸς, καὶ Ἀβραὰμ παρεστὼς καὶ κρατῶν γυμνὸν TO ξίφος, οὐκ αἰδούμενος φονεῦσαι τὸν υἱὸν αὐτοῦ. Ὑπὲρ ᾿Ισαὰκ ToU δικαίου ἐφάνη κριὸς εἰς σφαγὴν, ἵνα δεσμῶν ᾿Ισαὰκ λύθη. ἐκεῖνος σφαγεὶς ἐλυτρώσατο τὸν Ἰσαάκ· οὕτω καὶ ὁ Κύριος σφαγεὶς ἔσωσεν ἡμᾶς, καὶ δεθεὶς ἔλυσε, καὶ τυθεὶς ἐλυτρώσατο.","t":"God has suffered by an Israelite right hand.\nAnd our Lord Jesus Christ was bound like a ram, and shorn like a lamb, and led like a sheep to the slaughter, and crucified like a lamb; and he carried the wood on his shoulders, being led up to be slain like Isaac by his father. But Christ suffered, while Isaac did not suffer; for he was a type of the Christ who was to suffer. Yet even the type of Christ, when it took place, caused astonishment and fear among men. For it was a new mystery to behold: a son led by his father up a mountain to be slain, whom, binding his feet, he laid on the wood of the offering, preparing with haste what was needed for his slaughter. But Isaac is silent, bound like a ram, not opening his mouth nor uttering a sound. For not fearing the sword, nor terrified by the fire, nor grieved at suffering, he bore with endurance the type of the Lord. So Isaac lay in the middle, his feet bound like a ram, and Abraham stood by holding the sword bare, not ashamed to slay his son. For Isaac the righteous a ram appeared for slaughter, so that Isaac might be released from his bonds. That ram, slain, ransomed Isaac; so too the Lord, slain, saved us, and bound, released us, and sacrificed, ransomed us.","f":"Melito, <i>Frag.</i> 2 (Routh 1:133; trans. Sophia Scriptura, https://sophiascriptura.com/p/melito-fragmenta/2)."},"melito-fragmenta/3":{"o":"Ἦν γὰρ ὁ Κύριος ὁ ἀμνὸς ὡς κριὸς, “ὃν εἶδεν ᾿Αβραὰμ κατεχόμενον ἐν φυτῷ Σαβεκ, ἀλλὰ τὸ φυτὸν ἀπέφαινε τὸν σταυρὸν, καὶ ὁ τόπος ἐκεῖνος τὴν ᾿Ιερουσαλὴμ, καὶ ὁ ἀμνὸς τὸν Κύριον ἐμπεποδισμένον εἰς σφαγήν. Τὸ “κατεχόμενος τῶν κεράτων ὁ Σύρος καὶ ὁ Ἑβραῖος κρεμάμενος φησίν\" ὡς σαφέστερον τυποῦν τὸν σταυρόν\" ἀλλὰ καὶ τό, κριὸς, τοῦτο ἀκριβοῖ' οὐ γὰρ εἶπεν, ἀμνὸς, νεὸς ὡς ὁ ᾿Ισαὰκ, ἀλλὰ κριὸς, ὡς ὁ Κύριος τέλειος. ὧσπερ δὲ φυτὸν Σαβεκ, τοῦτ᾽ ἔστιν ἀφέσεως, ἐκάλεσε τὸν ἅγιον σταυρὸν, οὕτω καὶ ᾿Ιεζεκιὴλ ἐν τῷ τέλει “ὕδωρ ἀφέσεως ἐκάλεσε τὸ ἐκτυποῦν τὸ ἅγιον βάπτισμα. Δύο γὰρ συνέστη τὰ ἄφεσιν ἁμαρτημάτων παρεχόμενα, πάθος διὰ Χριστὸν, καὶ βάπτισμα.","t":"For the Lord was the lamb, like the ram which Abraham saw caught in a Sabek tree; but the tree represented the cross, and that place Jerusalem, and the lamb the Lord bound for slaughter. For \"caught by the horns\" the Syrian and the Hebrew say \"hanging,\" as prefiguring the cross more clearly. And the word \"ram\" also makes this exact: for it did not say \"lamb,\" young like Isaac, but \"ram,\" full-grown like the Lord. And as he called the holy cross the Sabek tree, that is, the tree of remission, so Ezekiel too, at the end, called \"water of remission\" what prefigures holy baptism. For two things have been established that provide remission of sins: suffering for Christ's sake, and baptism.","f":"Melito, <i>Frag.</i> 3 (Routh 1:134; trans. Sophia Scriptura, https://sophiascriptura.com/p/melito-fragmenta/3)."}}