Homilies on the Psalms 14.9–28.2
Greek text: PG 29.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 14
14.9PG 29:451
Ἐλεύθερον ὁρᾷς τὸν ἥλιον. Τί φθονεῖς σεαυτῷ τῆς παῤῥησίας τοῦ βίου; Οὐδεὶς πύκτης οὕτω τὰς πληγὰς τοῦ ἀνταγωνιστοῦ ὑποφεύγει, ὡς ὁ δανεισάμενος τοῦ χρήστου τὰς συντυχίας, πρὸς κίονας καὶ τοίχους ἀποσκιάζων τὴν κεφαλήν. Πῶς οὖν διατραφῶ, φησίν; Ἔχεις χεῖρας, ἔχεις τέχνην " μισθαρνοῦ, διακόνει " πολλαὶ ἐπίνοιαι τοῦ βίου, πολλαὶ ἀφορμαί. ᾿Αλλ᾽ ἀδυνάτως ἔχεις; προσαίτει παρὰ τῶν κεκτημένων. ᾿Αλλ᾽ αἰσχρὸν τὸ αἰτεῖν; Αἰσχρότερον μὲν οὖν τὸ δανεισάμενον ἀποστερεῖν. Οὐ πάντως νομοθετῶν ταῦτα λέγω, ἀλλ᾽ ὑποδεικνὺς, ὅτι πάντα σοι τοῦ δανείζεσθαι φορητότερα. Ὁ μύρμηξ μὲν δύναται, μήτε προσαιτῶν, μήτε δανειζόμενος, τρέφεσθαι· καὶ μέλισσα τὰ λείψανα τῆς οἰκείας τροφῆς βασιλεῦσι χαρίζεται " οἷς οὔτε χεῖρας, οὔτε τέχνας ἢ φύσις ἔδωκεν σὺ δὲ τὸ εὐμήχανον ζῶον ὁ ἄνθρωπος μίαν τῶν πασῶν μηχανὴν οὐχ εὑρήσεις πρὸς τὴν τοῦ βίου διαγωγήν; Καίτοι ὁρῶμεν οὐχὶ τοὺς τῶν ἀναγκαίων ἐνδεεῖς ἐρχομένους ἐπὶ τὸ δάνειον ( οὐδὲ γὰρ ἔχουσι τοὺς πιστεύοντας), ἀλλὰ δανείζονται ἄνθρωποι, δαπάναις ἀνειμέναις καὶ πολυτελείαις ἀκάρποις ἑαυτοὺς ἐπιδιδόντες, οἱ γυναικείαις ἧδυπαθείαις δουλεύοντες. Ἐμοὶ, φησὶν, ἐσθῆτα πολυτελῆ καὶ χρυσία, τοῖς παιδίοις κόσμον αὐτοῖς εὐπρεπῇ τῶν ἐνδυμάτων, ἀλλὰ καὶ τοῖς οἰκέταις ἀνθινὰ καὶ ποικίλα τὰ περιβόλαια, τῇ τραπέζῃ δαψίλειαν. Ὁ τὰ τοιαῦτα λειτουργῶν γυναικὶ ἐπὶ τὸν τραπεζίτην ἔρχεται, καὶ πρὶν χρήσασθαι τοῖς ληφθεῖσιν, ἄλλον ἐξ ἄλλου μεταλαμβάνει δεσπότην, καὶ μετενδεσμῶν ἀεὶ τοὺς δανείζοντας, τῇ συνεχείᾳ τοῦ κακοῦ φεύγει τῆς ἀπορίας τὸν ἔλεγχον. Καὶ ὥσπερ οἱ ὑδεριῶντες ἐν ὑπονοίᾳ πολυσαρκίας εἰσὶν, οὕτω καὶ οὗτος ἐν φαντασίᾳ περιουσίας ὑπάρχει, ἀεὶ λαμβάνων, καὶ ἀεὶ διδοὺς, καὶ ἐκ τῶν δευτέρων διαλύων τὰ φθάσαντα, τὴν πρὸς τὸ λαμβάνειν ἀξιοπιστίαν ἐκ τῆς τοῦ κακοῦ συνεχείας περιποιούμένος ἑαυτῷ. Εἶτα ὥσπερ ἐπὶ τῆς χολέρας οἱ τὸ ἀεὶ προϊστάμενον ἐξερῶντες, καὶ πρὶν παντελῶς καθαρθῆναι δευτέραν τροφὴν ἐπεμβαλλόμενοι, πάλιν ἐμοῦσι μετ᾽ ὀδύνης καὶ σπαραγμῶν· οὕτω καὶ οὗτοι …θᾶραι τὰ πρῶτα, δεύτερον ἐπεισάγοντες δάνεισμα, μικρὸν χρόνον τοῖς ἀλλοτρίοις ἐναβρυνόμενοι, ὕστερον καὶ τὰ οἰκεῖα ὠδύραντο. Ὧ πόσους ἀπώλεσε τὰ ἀλλότρια ἀγαθά! Πόσοι ὄναρ πλουτήσαντες ὑπεραπήλαυσαν τῆς ζημίας ! ᾿Αλλὰ πολλοὶ, φησὶ, καὶ ἐκ δανεισμάτων ἐπλούτησαν. Πλείους δὲ, οἶμαι, καὶ βρόχων ἥψαντο. Σὺ δὲ τοὺς μὲν πλουτήσαντας βλέπεις, τοὺς δὲ ἀπαγξαμένους οὐχ ἀριθμεῖς, οἵ, τὴν ἐπὶ ταῖς ἀπαιτήσεσιν αἰσχύνην μὴ φέροντες, τὸν δι᾽ ἀγχόνης θάνατον τοῦ ἐπονειδίστως ζῇν προετίμησαν. Εἶδον ἐγὼ ἐλεεινὸν θέαμα, παῖδας ἐλευθέρους ὑπὲρ χρεῶν πατρικῶν ἑλκομένους εἰς τὸ πρατήριον. Οὐχ ἔχεις καταλιπεῖν χρήματα τοῖς παισί; μὴ προσαφέλῃ καὶ τὴν εὐγένειαν. Ἕν τοῦτο διατήρησον αὐτοῖς τὸ κτῆμα τῆς ἐλευθερίας, τὴν παρακαταθήκην ἣν παρὰ τῶν γονέων παρέλαβες. Οὐδεὶς πενίαν πατρὸς ἐνεκλήθη ποτέ" ὄφλημα δὲ πατρῷον εἰς δεσμωτήριον ἄγει. Μὴ καταλίπῃς γραμματεῖον ὥσπερ ἀρὰν πατρικὴν εἰς παῖδας καταβαίνουσαν καὶ ἐγγόνους. ᾿Ακούετε, οἱ πλούσιοι, ὁποῖα συμβουλεύομεν τοῖς πτωχοῖς διὰ τὴν ὑμετέραν ἀπανθρωπίαν " ἐγκαρτερεῖν μᾶλλον τοῖς δεινοῖς, ἢ τὰς ἐκ τῶν τόκων συμφορὰς ὑποδέχεσθαι. Εἰ δὲ ἐπείθεσθε τῷ Κυρίῳ, τίς χρεία τῶν λόγων τούτων; Τίς δέ ἐστιν ἡ συμβουλὴ τοῦ Δεσπότου; Δανείζετε παρ᾽ ὧν οὐχ ἐλπίζετε ἀπολαβεῖν. Καὶ ποῖον, φησὶ, τοῦτο δάνεισμα, ᾧ τῆς ἀποδόσεως ἐλπὶς οὐ συνέζευκται; Νόησον τὴν δύναμιν τοῦ ῥητοῦ, καὶ θαυμάσεις τὴν φιλανθρωπίαν τοῦ νομοθέτου. Ὅταν πτωχῷ παρέχειν μέλλης διὰ τὸν Κύριον, τὸ αὐτὸ καὶ δῶρόν ἐστι καὶ δάνεισμα δῶρον μὲν διὰ τὴν ἀνελπιστίαν τῆς ἀπολήψεως, δάνεισμα δὲ διὰ τὴν μεγαλοδωρεὰν τοῦ Δεσπότου τοῦ ἀποτιννύντος ὑπὲρ αὐτοῦ, ὃς, μικρὰ λαβὼν διὰ τοῦ πένητος, μεγάλα ὑπὲρ αὑτῶν ἀποδώσει. Ὃ γὰρ ἐλεῶν πτωχὸν δανείζει Θεῷ. Οὐ βούλει τὸν πάντων Δεσπότην ὑπεύθυνον ἔχειν σεαυτῷ πρὸς τὴν ἔκτισιν; Ἢ τῶν μὲν ἐν τῇ πόλει πλουσίων ἐάν τις ὁμολογήσῃ σοι τὴν ὑπὲρ ἑτέρων ἔκτισιν, δέχῃ αὑτοῦ τὴν ἐγγύην; Θεὸν δὲ ὑπερεκτιστὴν τῶν πτωχῶν οὐ προσίεσαι. Δὸς τὸ εἰκῆ κείμενον ἀργύριον, … ἕξει καλῶς. Σοὶ μὲν γὰρ ὑπάρξει τὸ ἐκ τῆς φυλακῆς ἀσφαλές" τῷ δὲ λαβόντι τὸ ἐκ τῆς χρήσεως κέρδος. Εἰ δὲ καὶ προσθήκην ἐπιζητεῖς, ἀρκέσθητι τοῖς παρὰ τοῦ Κυρίου. Αὐτὸς ὑπὲρ τῶν πενήτων τὸν πλεονασμὸν ἀποτίσει. Παρὰ τοῦ ὄντως φιλανθρώπου ἀνάμενε τὰ φιλάνθρωπα, “Ὁ γὰρ λαμβάνεις, ταῦτα μισανθρωπίας οὐδεμίαν ὑπερβολὴν ἀπολείπει. ᾿Ἀπὸ συμφορῶν κερδαίνεις, ἀπὸ δακρύων ἀργυρολογεῖς, τὸν γυμνὸν ἄγχεις, τὸν λιμώττοντα τύπτεις " ἔλεος οὐδαμοῦ " ἕννοια τῆς συγγενείας τοῦ πάσχοντος οὐδεμία: καὶ τὰ ἐντεῦθεν κέρδη φιλάνθρωπα ὀνομάζεις. Οὐαὶ οἱ λέγοντες τὸ πικρὸν γλυκὺ, καὶ τὸ γλυκὺ πικρὸν καὶ οἱ τὴν μισανθρωπίαν φιλανθρωπίαν προσαγορεύοντες. Οὐδὲ τὰ τοῦ Σαμψὼν αἰνίγματα τοιαῦτα ἧν, ἃ προεβάλετο τοῖς συμπόταις: ᾿Απὸ ἐσθίοντος ἐξῆλθε βρῶσις, καὶ ἀπὸ ἰσχυροῦ γλυκύ" καὶ ἀπὸ μισανθρώπου ἐξηλθε φιλανθρωπία. Οὐ συλλέγουσιν ἀπὸ ἀκανθῶν σταφυλὰς, οὐδὲ ἀπὸ τριβόλων σῦκα, οὐδὲ ἀπὸ τόκων φιλανθρωπίαν. Πᾶν γὰρ δένδρον σαπρὸν καρποὺς πονηροὺς ποιεῖ. καὶ … ἀκουσθῆναι ὀνόματα" μηνιαῖοι ἀπαιτηταὶ, ὥσπερ οἱ τὰς ἐπιληψίας ποιοῦντες δαίμονες, κατὰ τὰς περιόδους τῆς σελήνης ἐπιτιθέμενοι τοῖς πτωχοῖς. Πονηρὰ δόσις ἑκατέρῳ. καὶ τῷ διδόντι, καὶ τῷ λαμβάνοντι" τῷ μὲν εἰς χρήματα, τῷ δὲ εἰς αὐτὴν τὴν ψυχὴν φέρουσα τὴν ζημίαν. Ὁ γεωργὸς, τὸν στάχυν λαβὼν, τὸ σπέρμα πάλιν ὑπὸ τὴν ῥίζαν οὐχ ἐρευνᾷ " σὺ δὲ καὶ τοὺς καρποὺς ἔχεις, καὶ οὐχ ἀφίστασαι τῶν ἀρχαίων. ἄνευ γῆς φυτεύεις ἄνευ σπορᾶς θερίζεις. Ἄδηλον, τίνι συνάγεις. Ὃ μὲν δακρύων ἐπὶ τοῖς τόκοις πρόδηλος " ὁ δὲ ἀπολαύειν μέλλων τῆς ἀπὸ τούτων περιουσίας ἀμφίβολος, "Αδηλον γὰρ εἰ μὴ ἑτέροις τὴν ἐπὶ τῷ πλούτῳ χάριν ἀφήσεις, τὸ ἐκ τῆς ἀδικίας κακὸν σεαυτῷ θησαυρίσας. Μήτε οὖν τὸν θέλοντα δανείσασθαι ἀποστραφῇς, καὶ τὸ ἀργύριόν σου μὴ δῷς ἐπὶ τόκῳ, ἵνα, ἐκ Παλαιᾶς καὶ Νέας Διαθήκης τὰ συμφέροντα διδαχθεὶς, μετ᾽ ἀγαθῆς τῆς ἐλπίδος πρὸς τὸν Κύριον ἀπίης, ἐκεῖ τοὺς τόκους τῶν ἀγαθῶν ἔργων ἀποληψόμενος, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν, ᾧ ἡ δόξα καὶ τὸ κράτος εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
Eleutheron horąs ton hēlion. Ti phthoneis seautǭ tēs parrhēsias tou biou? Oudeis pyktēs houtō tas plēgas tou antagōnistou hypopheugei, hōs ho daneisamenos tou chrēstou tas syntychias, pros kionas kai toichous aposkiazōn tēn kephalēn. Pōs oun diatraphō, phēsin? Echeis cheiras, echeis technēn " mistharnou, diakonei " pollai epinoiai tou biou, pollai aphormai. ᾿All᾽ adynatōs echeis? prosaitei para tōn kektēmenōn. ᾿All᾽ aischron to aitein? Aischroteron men oun to daneisamenon aposterein. Ou pantōs nomothetōn tauta legō, all᾽ hypodeiknys, hoti panta soi tou daneizesthai phorētotera. Ho myrmēx men dynatai, mēte prosaitōn, mēte daneizomenos, trephesthai; kai melissa ta leipsana tēs oikeias trophēs basileusi charizetai " hois oute cheiras, oute technas ē physis edōken sy de to eumēchanon zōon ho anthrōpos mian tōn pasōn mēchanēn ouch heurēseis pros tēn tou biou diagōgēn? Kaitoi horōmen ouchi tous tōn anankaiōn endeeis erchomenous epi to daneion ( oude gar echousi tous pisteuontas), alla daneizontai anthrōpoi, dapanais aneimenais kai polyteleiais akarpois heautous epididontes, hoi gynaikeiais hēdypatheiais douleuontes. Emoi, phēsin, esthēta polytelē kai chrysia, tois paidiois kosmon autois euprepę̄ tōn endymatōn, alla kai tois oiketais anthina kai poikila ta peribolaia, tę̄ trapezę̄ dapsileian. Ho ta toiauta leitourgōn gynaiki epi ton trapezitēn erchetai, kai prin chrēsasthai tois lēphtheisin, allon ex allou metalambanei despotēn, kai metendesmōn aei tous daneizontas, tę̄ synecheią tou kakou pheugei tēs aporias ton elenchon. Kai hōsper hoi hyderiōntes en hyponoią polysarkias eisin, houtō kai houtos en phantasią periousias hyparchei, aei lambanōn, kai aei didous, kai ek tōn deuterōn dialyōn ta phthasanta, tēn pros to lambanein axiopistian ek tēs tou kakou synecheias peripoioumenos heautǭ. Eita hōsper epi tēs choleras hoi to aei proïstamenon exerōntes, kai prin pantelōs katharthēnai deuteran trophēn epemballomenoi, palin emousi met᾽ odynēs kai sparagmōn; houtō kai houtoi …tharai ta prōta, deuteron epeisagontes daneisma, mikron chronon tois allotriois enabrynomenoi, hysteron kai ta oikeia ōdyranto. Hō posous apōlese ta allotria agatha! Posoi onar ploutēsantes hyperapēlausan tēs zēmias ! ᾿Alla polloi, phēsi, kai ek daneismatōn eploutēsan. Pleious de, oimai, kai brochōn hēpsanto. Sy de tous men ploutēsantas blepeis, tous de apanxamenous ouch arithmeis, hoi, tēn epi tais apaitēsesin aischynēn mē pherontes, ton di᾽ anchonēs thanaton tou eponeidistōs zę̄n proetimēsan. Eidon egō eleeinon theama, paidas eleutherous hyper chreōn patrikōn helkomenous eis to pratērion. Ouch echeis katalipein chrēmata tois paisi? mē prosaphelę̄ kai tēn eugeneian. Hen touto diatērēson autois to ktēma tēs eleutherias, tēn parakatathēkēn hēn para tōn goneōn parelabes. Oudeis penian patros eneklēthē pote" ophlēma de patrǭon eis desmōtērion agei. Mē katalipę̄s grammateion hōsper aran patrikēn eis paidas katabainousan kai engonous. ᾿Akouete, hoi plousioi, hopoia symbouleuomen tois ptōchois dia tēn hymeteran apanthrōpian " enkarterein mallon tois deinois, ē tas ek tōn tokōn symphoras hypodechesthai. Ei de epeithesthe tǭ Kyriǭ, tis chreia tōn logōn toutōn? Tis de estin hē symboulē tou Despotou? Daneizete par᾽ hōn ouch elpizete apolabein. Kai poion, phēsi, touto daneisma, hǭ tēs apodoseōs elpis ou synezeuktai? Noēson tēn dynamin tou rhētou, kai thaumaseis tēn philanthrōpian tou nomothetou. Hotan ptōchǭ parechein mellēs dia ton Kyrion, to auto kai dōron esti kai daneisma dōron men dia tēn anelpistian tēs apolēpseōs, daneisma de dia tēn megalodōrean tou Despotou tou apotinnyntos hyper autou, hos, mikra labōn dia tou penētos, megala hyper hautōn apodōsei. Ho gar eleōn ptōchon daneizei Theǭ. Ou boulei ton pantōn Despotēn hypeuthynon echein seautǭ pros tēn ektisin? Ē tōn men en tę̄ polei plousiōn ean tis homologēsę̄ soi tēn hyper heterōn ektisin, dechę̄ hautou tēn engyēn? Theon de hyperektistēn tōn ptōchōn ou prosiesai. Dos to eikē keimenon argyrion, … hexei kalōs. Soi men gar hyparxei to ek tēs phylakēs asphales" tǭ de labonti to ek tēs chrēseōs kerdos. Ei de kai prosthēkēn epizēteis, arkesthēti tois para tou Kyriou. Autos hyper tōn penētōn ton pleonasmon apotisei. Para tou ontōs philanthrōpou anamene ta philanthrōpa, “Ho gar lambaneis, tauta misanthrōpias oudemian hyperbolēn apoleipei. ᾿Apo symphorōn kerdaineis, apo dakryōn argyrologeis, ton gymnon ancheis, ton limōttonta typteis " eleos oudamou " hennoia tēs syngeneias tou paschontos oudemia: kai ta enteuthen kerdē philanthrōpa onomazeis. Ouai hoi legontes to pikron glyky, kai to glyky pikron kai hoi tēn misanthrōpian philanthrōpian prosagoreuontes. Oude ta tou Sampsōn ainigmata toiauta hēn, ha proebaleto tois sympotais: ᾿Apo esthiontos exēlthe brōsis, kai apo ischyrou glyky" kai apo misanthrōpou exēlthe philanthrōpia. Ou syllegousin apo akanthōn staphylas, oude apo tribolōn syka, oude apo tokōn philanthrōpian. Pan gar dendron sapron karpous ponērous poiei. kai … akousthēnai onomata" mēniaioi apaitētai, hōsper hoi tas epilēpsias poiountes daimones, kata tas periodous tēs selēnēs epitithemenoi tois ptōchois. Ponēra dosis hekaterǭ. kai tǭ didonti, kai tǭ lambanonti" tǭ men eis chrēmata, tǭ de eis autēn tēn psychēn pherousa tēn zēmian. Ho geōrgos, ton stachyn labōn, to sperma palin hypo tēn rhizan ouch ereuną " sy de kai tous karpous echeis, kai ouch aphistasai tōn archaiōn. aneu gēs phyteueis aneu sporas therizeis. Adēlon, tini synageis. Ho men dakryōn epi tois tokois prodēlos " ho de apolauein mellōn tēs apo toutōn periousias amphibolos, "Adēlon gar ei mē heterois tēn epi tǭ ploutǭ charin aphēseis, to ek tēs adikias kakon seautǭ thēsaurisas. Mēte oun ton thelonta daneisasthai apostraphę̄s, kai to argyrion sou mē dǭs epi tokǭ, hina, ek Palaias kai Neas Diathēkēs ta sympheronta didachtheis, met᾽ agathēs tēs elpidos pros ton Kyrion apiēs, ekei tous tokous tōn agathōn ergōn apolēpsomenos, en Christǭ Iēsou tǭ Kyriǭ hēmōn, hǭ hē doxa kai to kratos eis tous aiōnas tōn aiōnōn. ᾿Amēn.
You see the sun free. Why do you grudge yourself freedom of life? No boxer dodges his opponent's blows as the borrower dodges meetings with his creditor, hiding his head behind pillars and walls. “How, then, shall I be fed?” he says. You have hands, you have a trade: work for wages, serve; there are many ways of making a living, many resources. But you are unable? Beg from those who have. But is it shameful to beg? It is more shameful to cheat a lender. I do not say this at all to lay down a law, but to show that anything is more bearable for you than borrowing. The ant can feed itself without begging or borrowing, and the bee gives kings the remains of its own food, though nature gave them neither hands nor arts; and will you, man, the inventive animal, not find one device among them all for getting through life? And yet we see that it is not those in need of necessities who come to borrow (for they do not find anyone to trust them), but people who give themselves up to unrestrained expenses and fruitless extravagance, slaves to effeminate luxuries. “For me,” he says, “costly clothes and gold plate; for my children fine clothing to adorn them; for my servants bright and many-colored garments; for my table abundance.” The man who performs such services for a woman goes to the banker, and before he has used what he received, he takes one master after another, and by always binding himself to fresh lenders he escapes, by the continuity of the evil, the exposure of his want. And as those with dropsy are thought to be fat, so this man lives in an appearance of wealth, always receiving and always paying, settling earlier debts from later ones, and securing credit for borrowing by the continuity of the evil. Then, as those with cholera who keep vomiting up what was taken before, and, before they are wholly cleansed, put in a second meal and vomit again with pain and convulsions, so these men, [before they have cleared off] the first, bring in a second loan, and after glorying for a short time in others' goods, later lament even their own. O how many have others' goods destroyed! How many, rich in a dream, have reaped a loss beyond measure! “But many,” he says, “have grown rich from loans.” More, I think, have put their necks in the noose. You see those who grew rich, but you do not count those who hanged themselves, who, unable to bear the shame of being dunned, preferred death by hanging to living in disgrace. I have seen a pitiful sight: free children dragged to the auction for their fathers' debts. Can you not leave money to your children? Do not also take away their free birth. Keep for them this one possession, their freedom, the trust you received from your parents. No one was ever prosecuted for his father's poverty, but a father's debt leads to prison. Do not leave behind a bond like a father's curse descending on children and grandchildren. [5] Hear, you rich, what counsel we give the poor because of your inhumanity: to endure their hardships rather than take on the misfortunes that come from interest. But if you obeyed the Lord, what need would there be of these words? And what is the Master's counsel? “Lend to those from whom you do not hope to receive.” “And what sort of loan is this,” he says, “to which no hope of return is joined?” Consider the force of the saying, and you will admire the love for mankind of the lawgiver. When you are about to provide for a poor man for the Lord's sake, the same thing is both a gift and a loan: a gift because of the absence of hope of getting it back, a loan because of the munificence of the Master who repays on his behalf, who, receiving small things through the poor man, will repay great things for them. “For he who has pity on the poor lends to God.” Do you not want to have the Master of all liable to you for repayment? If one of the rich men in the city promised you payment on behalf of others, would you accept his surety? Yet you do not accept God as surety for the poor. Give the money that lies idle, … and it will be well for both: for you there will be the safety of its keeping, for the one who receives it the profit of its use. And if you seek an increase too, be content with what comes from the Lord. He himself will pay the increase on behalf of the poor. Wait for kindness from the one who is truly kind. For the interest you take leaves no excess of misanthropy untried. You profit from misfortunes, you collect money from tears, you strangle the naked, you beat the starving; there is no mercy anywhere, no thought of kinship with the sufferer; and you call the gains from this “kindness.” “Woe to those who call bitter sweet and sweet bitter,” and who call misanthropy kindness. Not even Samson's riddles that he put to his drinking companions were like this: “Out of the eater came food, and out of the strong came sweetness”; and out of the misanthrope came kindness! “They do not gather grapes from thorns, nor figs from thistles,” nor kindness from interest. “For every bad tree bears evil fruit.” … names dreadful even to hear; monthly collectors, who, like the demons that cause epileptic fits, attack the poor according to the cycles of the moon. Evil is the giving for both, for the giver and the receiver, bringing loss to the one in money, to the other in his very soul. The farmer, having taken the ear of grain, does not search again for the seed under the root; but you both have the fruits and do not let go of the principal. Without land you plant; without sowing you reap. It is unclear for whom you gather. The one weeping over the interest is plain to see; but the one who is to enjoy the abundance from it is uncertain. For it is unclear whether you will not leave the pleasure of the wealth to others, having stored up for yourself the evil of the injustice. So neither turn away from him who wishes to borrow, nor give your money at interest, so that, taught what is profitable from the Old and the New Testament, you may depart to the Lord with good hope, there to receive the interest of your good works, in Christ Jesus our Lord, to whom be the glory and the power to the ages of ages. Amen.
Textual problem in this passage: see the notes.
Prov 6:6 (allusion, medium confidence) · Luke 6:35 (quotation, high confidence) · Prov 19:17 (quotation, high confidence) · Isa 5:20 (quotation, high confidence) · Judg 14:14 (quotation, high confidence) · Matt 7:16 (quotation, high confidence) · Matt 7:17 (quotation, high confidence) · Matt 5:42 (quotation, high confidence) · Ps 15:5 (14:5 LXX) (allusion, high confidence)
Notes and citation
Summary: Basil urges the poor to work or beg rather than borrow, describes the ruin of debtors and their children, and tells the rich to lend to the poor as to God, who repays the interest himself.
- Quotations: Luke 6:34–35; Prov 19:17; Isa 5:20; Judg 14:14; Matt 7:16–17; Matt 5:42; Ps 15:5 (LXX 14:5). Allusion: Prov 6:6–8 LXX (the ant and the bee). The marker [5] shows where Migne's section 5 begins (its numeral is misread in the scan). Lines are lost and marked “…”: in the comparison with cholera (“[before they have cleared off]” is supplied by sense), after “Give the money that lies idle” (where the scan has Migne's Latin and notes; the sense is “without burdening it with additions”), and before “names dreadful even to hear” (Basil names the collectors of the hundredth and the tenth). The closing scripture references and Latin in the scan are removed.
Notes on the original text
- Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): πύχτης → πύκτης; χίονας → κίονας; ἀποσχιάζων → ἀποσκιάζων; χεφαλήν. → κεφαλήν.; διαχόνει → διακόνει; χεχτημένων. → κεκτημένων.; ὑποδειχνὺς, → ὑποδεικνὺς,; φεσθαι" → τρέφεσθαι·; οἰχείας → οἰκείας; χαρίξεται → χαρίζεται; ἔδωχεν → ἔδωκεν; ἀχάρποις → ἀκάρποις; γυναιχείαις → γυναικείαις; πολυπελῇ → πολυτελῆ; χόσμον → κόσμον; οἰχέταις → οἰκέταις; περιδόλαια, → περιβόλαια,; δαψίέλειαν. → δαψίλειαν.; γυναιχὶ → γυναικὶ; μεταλαμθάνει → μεταλαμβάνει; καχοῦ → κακοῦ; πολυσαρχίας → πολυσαρκίας; περιουτίας → περιουσίας; λαμδάνων, → λαμβάνων,; ἐχ τῶν δευτέρων → ἐκ τῶν δευτέρων; λαμδάνειν → λαμβάνειν; χαχοῦ → κακοῦ; ἑξερῶντες, → ἐξερῶντες,; ἐπεμδαλλόμενοι, → ἐπεμβαλλόμενοι,; σπαραγμῶν᾽ → σπαραγμῶν·; θᾶραι → …θᾶραι; μιχρὸν → μικρὸν; ἐναδρυνόμενοι, → ἐναβρυνόμενοι,; οἰχεῖα → οἰκεῖα; ἐχ δανεισμάτων → ἐκ δανεισμάτων; ποὺς δὲ → τοὺς δὲ; πατριχῶν → πατρικῶν; ἑλχομένους → ἑλκομένους; χαταλιπεῖν → καταλιπεῖν; χτῆμα → κτῆμα; παρακαταθήχην → παρακαταθήκην; παρέλαθδες. → παρέλαβες.; ἐνεχλήθη → ἐνεκλήθη; χαταλίπῃς → καταλίπῃς; πατριχὴν → πατρικὴν; χαταδαίνουσαν → καταβαίνουσαν; ὅ. ᾿Αχούετε, → ᾿Ακούετε,; συμθουλεύομεν → συμβουλεύομεν; «οἷς → τοῖς; ἐγ- → ἐγκαρτερεῖν; ς χαρτερεῖν μᾶλλον → μᾶλλον; ἐχ τῶν τόχων συμφορὰς → ἐκ τῶν τόκων συμφορὰς; συμ- → συμβουλὴ; Θουλὴ τοῦ → τοῦ; Δανείξετε → Δανείζετε; ἀπολαδεῖν. → ἀπολαβεῖν.; συνέζευχται; → συνέζευκται;; «ἷν → τὴν; ἀπολήφεως, → ἀπολήψεως,; λαδὼν διὰ → λαβὼν διὰ; (θὅ) δανείζει → δανείζει; ἕχτισιν; → ἔκτισιν;; ἔχτισιν, → ἔκτισιν,; ὑπερεχτιστὴν → ὑπερεκτιστὴν; εἰχῆ → εἰκῆ; χείμενον → κείμενον; δ [,υς. → …; νἱ, 54, δῦ. ὅἼΡιΟΥ. χιχ, [7. (ὅ9) Οἱ τὴν ἐπὶ ταῖς ἀπαιτήσεσιν αἰσχύνην μὴ το [οφοπάνηι ροιίπδ, αἱ ἴ δοἀδιἢ 56 Γην., οὐ ἀοίογα, οἱ αὐτὶ πογγόγυ σομΨι ϑΐο 6 δ νοοἰἴδπι {ππὶ τὶ 8 ἱποιυγαπι Ἰυβοη!. Ο 4υοὶ ᾿οπιῖ 68 ἰμφηΐε, πος να πη, εὐ τε οι ἐδ 5ρ68 σοη͵υμοία εἰμὶ ἀγραπίυπι ἀι, ποι φγανδηϑ ἰἰἰυ δοροϑβίουϊ θυ; οἱ ἀν!οθ ἀνάγοι ὅδ, φυΐᾳφια ἱμ μιν δηἀῖδῖ πα ηΐφον θ᾽ ον Ἶ λυ} ἀρ ἐσιμαῖα., δγϑηὶ οἰ υδπιοαΐ : 4 οοπιεἀεπὶε εχϊυϊ! εἶδα, οἱ α [οτἱὶ αἰ! ἀμίεα 5 : εἰ Ὁ πὶς πὐας, πεῆμε (ἰε (γὶϑαία ἤει "5, ἡθι8 ἃ [ΘΟ Γα ἕξει → ἕξει; ἐχ τῆς φυλαχῆς → ἐκ τῆς φυλακῆς; λαθόντι → λαβόντι; ἐχ τῆς χρήσεως → ἐκ τῆς χρήσεως; χέρδος. → κέρδος.; προσθήχην → προσθήκην; ἀρχέσθητι → ἀρκέσθητι; ποῦ → τοῦ; λαμδάνεις, → λαμβάνεις,; ὑπερθολὴν → ὑπερβολὴν; χερδαίνεις, → κερδαίνεις,; δαχρύων ἀργυρολογεῖς, → δακρύων ἀργυρολογεῖς,; χέρδη → κέρδη; πιχρὸν → πικρὸν; γλυχὺ, → γλυκὺ,; γλυχὺ πικρὸν → γλυκὺ πικρὸν; (θ), καὶ → καὶ; Β τοιαῦτα → τοιαῦτα; προεθάλετο → προεβάλετο; ἐξἢ.1θε → ἐξῆλθε; γλυχύ" → γλυκύ"; συ.1λέγουσιν → συλλέγουσιν; ἀχανθῶν → ἀκανθῶν; σταξυ.ἰὰς, → σταφυλὰς,; τριδόλων → τριβόλων; σῦκα,, → σῦκα,; τόχων φιλανθρωπίαν. → τόκων φιλανθρωπίαν.; χαρποὺς πονηροὺς → καρποὺς πονηροὺς; ποιξῖ. → ποιεῖ.; ἀχουσλῆναι → … ἀκουσθῆναι; πε- → περιόδους; Ριόδους τῆς → τῆς; ἑχατέρῳ. → ἑκατέρῳ.; λαμθάνοντι" → λαμβάνοντι"; λαδὼν, → λαβὼν,; χαρποὺς ἔχεις, → καρποὺς ἔχεις,; ἀρκαίων. → ἀρχαίων.; ἔλνευ → ἄνευ; τίνει → τίνι; δαχρύων ἐπὶ → δακρύων ἐπὶ; τόχοις → τόκοις; ἀμφίδολος, → ἀμφίβολος,; ἐχ τῆς ἀδιχίας → ἐκ τῆς ἀδικίας; χαχὸν → κακὸν; τόχῳ, → τόκῳ,; ἐχ Παλαιᾶς → ἐκ Παλαιᾶς; Διαθήχης → Διαθήκης; ἔχεΐ → ἐκεῖ; ποὺς τόχους → τοὺς τόκους; χράτος → κράτος; ᾿Αμήν. 88 ᾿ς. ν, 20. 85 )υάϊΐο. σιν, 14. → ᾿Αμήν..
Topics: Ethics
Cite (SBL): Basil, Hom. Ps. 14.9 (PG 29:451; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/14-9/#p-14-9). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.
Chapter 28
28.1PG 29:383
Ὁ εἰκοστὸς ὄγδοος ψαλμὸς ἔχει μὲν καὶ τὸ κοινὸν τῆς ἐπιγραφῆς " Ψαλμὸς γὰρ, φησὶ, τῷ Δαβἰδ᾽. ἔχει δὲ τι καὶ ἰδιάζον· πρόσκειται γὰρ, Ἐξοδίου σκηνῆς. Τί δὲ τοῦτό ἐστι; Νοήσωμεν τί τὸ ἐξόδιον, καὶ τίς ἡ σκηνὴ, ἵνα ἐν τῷ βουλήματι τοῦ ψαλμοῦ δυνηθῶμεν γενέσθαι. Πρὸς μὲν οὖν τὴν ἱστορίαν δόξει τοῖς ἱερεῦσι καὶ τοῖς Λευῖταις ἀφεμένοις τοῦ ἔργου τὸ παράγγελμα δίδοσθαι τοῦτο, ὥστε μεμνῆσθαι τῶν ὀφειλόντων αὐτοῖς παρασκευασθῆναι πρὸς τὴν λατρείαν. Ἐξοδεύουσι γὰρ ἀπὸ τῆς σκηνῆς καὶ ἐξιοῦσι λοιπὸν ὁ λόγος διαμαρτύρεται ἅτινα αὐτοὺς ἑτοιμάσαντας προσῆκε, τίνα ἔχοντας πρὸς τὴν ἑξῆς ἀπαντῆσαι ὅτι, υἱοὺς κριῶν " ὅτι, δόξαν καὶ τιμήν ὅτι, δόξαν ὀνόματι αὐτοῦ " ὅτι, οὐδαμοῦ ἀλλαχοῦ λατρεύειν ἣ ἐν τῇ αὐλῇ τοῦ Κυρίου καὶ ἐν τῷ τόπῳ τοῦ ἁγιάσματος προσῆκε. Πρὸς δὲ τὸν ἡμέτερον νοῦν τὸν τὰ ὑψηλὰ θεωροῦντα, καὶ διὰ τῆς μεγαλοφυοῦς καὶ πρεπούσης τῇ θείᾳ Γραφῇ διανοίας οἰκειοῦντα ἡμῖν τὸν νόμον, ἐκεῖνα ἡμῖν ὑποπίπτει" οὔτε κριὸς τὸ ἄῤῥεν ἐν τοῖς προβάτοις νοεῖται, οὔτε σκηνὴ τὸ ἐκ τῆς ἀψύχου ταύτης ὕλης συμπηγνύμενὸν οἴκημα, οὔτε ἔξοδος σκηνῆς ἡ ἀπὸ τοῦ ναοῦ ἀναχώρησις, ἀλλὰ σκηνὴ μὲν ἡμῖν τὸ σῶμα τοῦτο, ὡς ὁ ᾿Απόστολος ἡμᾶς ἐδίδαξε λέγων, ὅτι Οἱ ὄντες ἐν τῷ σκήνει στενάζομεν " καὶ πάλιν ὁ ψαλμός " Καὶ μάστιξ οὐχ ἐγγιεῖ τῷ σκηνώματί σου. Ἐξόδιον δὲ σκηνῆς ἡ ἀπὸ τοῦ βίου τούτου ἀναχώρησις, πρὸς ἣν παρασκευάζεσθαι ἡμᾶς ὁ λόγος παρεγγυᾷ, τάδε τινὰ καὶ τάδε κομίζοντας τῷ Κυρίῳ " ἐπείπερ ἡ ἐνταῦθα ἐργασία ἐφόδιόν ἐστι πρὸς τὸ μέλλον. Καὶ ὁ ἐνταῦθα διὰ τῶν ἀγαθῶν ἔργων δόξαν φέρων καὶ τιμὴν τῷ Κυρίῳ, οὗτος δόξαν ἑαυτῷ καὶ τιμὴν κατὰ τὴν δικαίαν τοῦ κριτοῦ ἀνταπόδοσιν θησαυρίζει. Ἐν ᾿ πολλοῖς μέντοι τῶν ἀντιγράφων προσκείμενον εὕρομεν τὸ, Ἐνέγκατε τῷ Κυρίῳ, υἱοὶ Θεοῦ. Καὶ ἐπείπερ οὐ παντὸς δῶρον εὐπρόσδεκτον τῷ Θεῷ, ἀλλὰ τοῦ ἀπὸ καρδίας προσάγοντος καθαρᾶς: Οὐ γὰρ ἁγναὶ, φησὶν, εὐχαὶ ἀπὸ μισθώματος ἑταίρας· καὶ πάλιν Ἱερεμίας, Μὴ εὐχαὶ, φησὶ, καὶ κρέα ἅγια ἀφελοῦσί σου τὰς κακίας, ἣ τούτοις ἔσῃ καθαρός; διόπερ ὁ ψαλμὸς πρότερον ἡμᾶς βούλεται υἱοὺς εἶναι θεοῦ, εἶτα τότε ἀπαντᾷν ἐπὶ τὸ προσκομίζειν τὰ δῶρα τῷ Θεῷ, καὶ ταῦτα οὐ τὰ τυχόντα, ἀλλ᾽ οἷα αὐτὸς διετάξατο. Πρότερον εἰπὲ, Πάτερ, εἶτα αἴτησον τὰ ἐφεξῆς. Δοκίμασον δὲ σεαυτὸν ἐκ ποταποῦ βίου ἀπήντηκας· εἰ ἄξιος εἴ Θεὸν τὸν ἅγιον πατέρα σεαυτοῦ ὀνομάζειν. Δι᾿ ἁγιασμοῦ ἐστιν ἡμῖν ἢ πρὸς τὸν ἅγιον οἰκείωσις. Εἰ βούλει ἀεὶ υἱὸς τοῦ ἁγίου εἶναι, ἁγιασμός σε υἱοθετείτω. Ἐνέγκατε οὖν τῷ Κυρίῳ οὐχ οἱ τυχόντες. οὐδὲ οἱ ἐκ τῶν τυχόντων, ἀλλ᾽ υἱοὶ τοῦ Θεοῦ. Μεγάλα μέλλει ἐπιζητεῖν τὰ δῶρα" διὰ τοῦτο μεγάλους ἐκλέγεται τοὺς προσφέροντας. Ἵνα γάρ σου μὴ ῥίψῃ χαμαὶ τοὺς λογισμοὺς, μηδέ σε ποιήσῃ κριὸν τὸ ἄλογον τοῦτο τετράπουν καὶ βληχητικὸν ζῶον ἐπιζητεῖν, ὡς ἐκ τῆς τούτου θυσίας τοῦ προσδοκᾷν ἱλεοῦσθαι τὸν Θεὸν, Ἐνέγκατε, φησὶ, τῷ Κυρίῳ, υἱοὶ Θεοῦ. Οὐ γὰρ υἱοῦ χρεία, ἵνα υἱὸν αὐτὸν προσφέρῃ, ἀλλ᾽ εἰ μέγα τι ὁ υἱὸς, μέγα τι καὶ ἐπάξιον τῆς τε υἱοῦ διαθέσεως καὶ τῆς πατρικῆς ἀξίας τὸ προσφερόμενον εἶναι προσῆκεν. Υἱοὺς οὖν, φησὶν, ἐνέγκατε κριῶν· ἵνα καὶ αὐτοὶ οἱ προσφερόμενοι παρ᾽ ὑμῶν ἀπὸ τοῦ εἶναι υἱοὶ κριῶν εἰς τὸ γενέσθαι υἱοὶ Θεοῦ μεταβάλωνται.
Ho eikostos ogdoos psalmos echei men kai to koinon tēs epigraphēs " Psalmos gar, phēsi, tǭ Dabid᾽. echei de ti kai idiazon; proskeitai gar, Exodiou skēnēs. Ti de touto esti? Noēsōmen ti to exodion, kai tis hē skēnē, hina en tǭ boulēmati tou psalmou dynēthōmen genesthai. Pros men oun tēn historian doxei tois hiereusi kai tois Leuitais aphemenois tou ergou to parangelma didosthai touto, hōste memnēsthai tōn opheilontōn autois paraskeuasthēnai pros tēn latreian. Exodeuousi gar apo tēs skēnēs kai exiousi loipon ho logos diamartyretai hatina autous hetoimasantas prosēke, tina echontas pros tēn hexēs apantēsai hoti, huious kriōn " hoti, doxan kai timēn hoti, doxan onomati autou " hoti, oudamou allachou latreuein hē en tę̄ aulę̄ tou Kyriou kai en tǭ topǭ tou hagiasmatos prosēke. Pros de ton hēmeteron noun ton ta hypsēla theōrounta, kai dia tēs megalophyous kai prepousēs tę̄ theią Graphę̄ dianoias oikeiounta hēmin ton nomon, ekeina hēmin hypopiptei" oute krios to arrhen en tois probatois noeitai, oute skēnē to ek tēs apsychou tautēs hylēs sympēgnymenon oikēma, oute exodos skēnēs hē apo tou naou anachōrēsis, alla skēnē men hēmin to sōma touto, hōs ho ᾿Apostolos hēmas edidaxe legōn, hoti Hoi ontes en tǭ skēnei stenazomen " kai palin ho psalmos " Kai mastix ouch engiei tǭ skēnōmati sou. Exodion de skēnēs hē apo tou biou toutou anachōrēsis, pros hēn paraskeuazesthai hēmas ho logos parengyą, tade tina kai tade komizontas tǭ Kyriǭ " epeiper hē entautha ergasia ephodion esti pros to mellon. Kai ho entautha dia tōn agathōn ergōn doxan pherōn kai timēn tǭ Kyriǭ, houtos doxan heautǭ kai timēn kata tēn dikaian tou kritou antapodosin thēsaurizei. En ᾿ pollois mentoi tōn antigraphōn proskeimenon heuromen to, Enenkate tǭ Kyriǭ, huioi Theou. Kai epeiper ou pantos dōron euprosdekton tǭ Theǭ, alla tou apo kardias prosagontos katharas: Ou gar hagnai, phēsin, euchai apo misthōmatos hetairas; kai palin Hieremias, Mē euchai, phēsi, kai krea hagia aphelousi sou tas kakias, hē toutois esę̄ katharos? dioper ho psalmos proteron hēmas bouletai huious einai theou, eita tote apantąn epi to proskomizein ta dōra tǭ Theǭ, kai tauta ou ta tychonta, all᾽ hoia autos dietaxato. Proteron eipe, Pater, eita aitēson ta ephexēs. Dokimason de seauton ek potapou biou apēntēkas; ei axios ei Theon ton hagion patera seautou onomazein. Di᾿ hagiasmou estin hēmin ē pros ton hagion oikeiōsis. Ei boulei aei huios tou hagiou einai, hagiasmos se huiotheteitō. Enenkate oun tǭ Kyriǭ ouch hoi tychontes. oude hoi ek tōn tychontōn, all᾽ huioi tou Theou. Megala mellei epizētein ta dōra" dia touto megalous eklegetai tous prospherontas. Hina gar sou mē rhipsę̄ chamai tous logismous, mēde se poiēsę̄ krion to alogon touto tetrapoun kai blēchētikon zōon epizētein, hōs ek tēs toutou thysias tou prosdokąn hileousthai ton Theon, Enenkate, phēsi, tǭ Kyriǭ, huioi Theou. Ou gar huiou chreia, hina huion auton prospherę̄, all᾽ ei mega ti ho huios, mega ti kai epaxion tēs te huiou diatheseōs kai tēs patrikēs axias to prospheromenon einai prosēken. Huious oun, phēsin, enenkate kriōn; hina kai autoi hoi prospheromenoi par᾽ hymōn apo tou einai huioi kriōn eis to genesthai huioi Theou metabalōntai.
The twenty-eighth psalm has the title in common with others, for it says, “A psalm of David”; but it also has something peculiar, for there is added, “At the going out of the tabernacle.” What is this? Let us understand what the going out is and what the tabernacle is, so that we may be able to enter into the intention of the psalm. As regards the history, this command will seem to be given to the priests and Levites when they are released from their work, so that they may remember what they ought to prepare for the service. For as they go out of the tabernacle and depart, the word solemnly reminds them what they should get ready, with what they should come to the next [service]: that is, “sons of rams,” “glory and honor,” “glory to his name”; and that it is fitting to worship nowhere else than in the court of the Lord and in the place of the sanctuary. But to our understanding, which contemplates high things and, by an elevated way of thinking that befits the divine Scripture, makes the law our own, these things suggest themselves: the ram is not understood as the male among the sheep, nor the tabernacle as the dwelling put together from this lifeless material, nor the going out of the tabernacle as departure from the temple; rather, the tabernacle for us is this body, as the Apostle taught us, saying, “We who are in this tabernacle groan,” and again the psalm, “And no scourge shall come near your tabernacle.” And the going out of the tabernacle is departure from this life, for which the word charges us to prepare, bringing such and such things to the Lord; for the work done here is provision for the journey to the future. And the one who here brings glory and honor to the Lord through good works stores up for himself glory and honor according to the just recompense of the judge. In many of the copies, however, we found added, “Bring to the Lord, you sons of God.” And since not everyone's gift is acceptable to God, but only that of one who offers it from a pure heart (for “vows from a harlot's hire are not pure,” it says; and again Jeremiah: “Shall vows and holy flesh take away your wickedness, or shall you be clean by these?”), therefore the psalm wishes us first to be sons of God and then to come to bring our gifts to God, and those not just any gifts, but such as he himself has ordained. First say “Father,” then ask for what follows. And examine yourself, from what kind of life you have come, whether you are worthy to call the holy God your Father. Our kinship with the Holy One is through holiness. If you wish always to be a son of the Holy One, let holiness adopt you. “Bring to the Lord,” then, not just anyone, nor those born of just anyone, but “the sons of God.” He is going to ask for great gifts; that is why he chooses great people to offer them. For so that he may not throw your thoughts down to the ground or make you seek the ram, this irrational four-footed bleating animal, as though … expect to appease God by its sacrifice, he says, “Bring to the Lord, you sons of God.” For there is no need of a son, that he should offer a son himself; but if a son is something great, what is offered must also be something great and worthy both of a son's disposition and of the Father's dignity. “Bring, then,” he says, “sons of rams,” so that those offered by you may themselves be changed from being sons of rams to becoming sons of God.
Ps 29:1 (28:1 LXX) (quotation, high confidence) · 2 Cor 5:4 (quotation, high confidence) · Ps 91:10 (90:10 LXX) (quotation, high confidence) · Rom 2:6 (allusion, low confidence) · Jer 11:15 (quotation, high confidence) · Matt 6:9 (allusion, medium confidence) · 1 Pet 1:15 (allusion, medium confidence) · Prov 19:13 (quotation, high confidence)
Notes and citation
Summary: Basil explains the title of Psalm 28 (29), “at the going out of the tabernacle,” literally of the priests' service and spiritually of departure from the body, and why the gifts must be brought by “sons of God.”
- Quotations: Ps 29:1 (LXX 28:1, with the title “at the going out of the tabernacle” and “bring to the Lord sons of rams”); 2 Cor 5:4; Ps 91:10 (LXX 90:10); Prov 19:13 LXX (a Septuagint addition; cf. Deut 23:18); Jer 11:15 LXX. Allusions: Matt 6:9 (“Father”); 1 Pet 1:15–16; Rom 2:6. The Septuagint of this psalm has a double line, “Bring to the Lord, you sons of God, bring to the Lord sons of rams”; Basil notes that the first half was in many copies. The scan of the title and of the passage after “as though” is mixed with Migne's Latin and repeated lines, removed by logged corrections; a few words lost there are marked “…”.
Notes on the original text
- Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): χοινὸν → κοινὸν; Δαδἰδ᾽. → Δαβἰδ᾽.; ἰδιάξζον" → ἰδιάζον·; πρόσχειται → πρόσκειται; Ἐξἐπιθέμενοι → Ἐξοδίου; πτωχοῖς. Ραγίβ. πλούτῳ χάραν. Μοχ πιϑ5. ποη ρδιιεὶ ἵν᾽ ἐχ, ἀπ γ φυΐάοιη ἰὼ ΟΟἰμαΓγιΐη! 5 δϑοιιμο εἰ δεριἑο οἱ ἱν Φ οδίου σκηνῆς. → σκηνῆς.; Α πληι δάεϊϊινν, ἐπ δαὶ α [αὐεγπακαίο. Ουϊά δαίδιν ἐξόδιον, → ἐξόδιον,; σχηνὴ, → σκηνὴ,; ἱστοοἰαν → ἱστορίαν; ἱερξῦσι → ἱερεῦσι; ποῦ ἔργου → τοῦ ἔργου; παρασχενασθῆναι → παρασκευασθῆναι; ᾿Ἐξοδεύουσι → Ἐξοδεύουσι; σχηνῆς καὶ → σκηνῆς καὶ; προσῆχε, → προσῆκε,; ἕξις → ἑξῆς; χριῶν " → κριῶν "; προσῆχε. → προσῆκε.; οἰχειοῦντα → οἰκειοῦντα; ἐχεῖνα → ἐκεῖνα; χριὸς → κριὸς; προδάτοις → προβάτοις; ἐχ τῆς → ἐκ τῆς; οἴχημα, → οἴκημα,; σχηνῆς ἡ ἀπὸ τοῦ ναοῦ → σκηνῆς ἡ ἀπὸ τοῦ ναοῦ; σχηνὴ μὲν → σκηνὴ μὲν; σκήγει → σκήνει; σκηγώματί → σκηνώματί; Ἐξ: → Ἐξόδιον; ὀδιὸν δὲ → δὲ; σχηνῆς ἡ ἀπὸ τοῦ βίου → σκηνῆς ἡ ἀπὸ τοῦ βίου; παρασχευάζεσθαι → παρασκευάζεσθαι; χομίξοντας → κομίζοντας; ἑφόδιόν → ἐφόδιόν; (7!) δόξαν → δόξαν; “ἰμὴν → τιμὴν; χατὰ → κατὰ; «ἣν → τὴν; χριτοῦ → κριτοῦ; προσχείμενον → προσκείμενον; Ἐνέγχατε τῷ → Ἐνέγκατε τῷ; εὐπρόσδεχτον → εὐπρόσδεκτον; χαρδίας → καρδίας; χαθαρᾶς: → καθαρᾶς:; εὐκαὶ → εὐχαὶ; ὁταίρας" → ἑταίρας·; εὐχσὶ, → εὐχαὶ,; χρέα → κρέα; ἀξελοῦσί → ἀφελοῦσί; προσχομίζειν → προσκομίζειν; αὐπὸς → αὐτὸς; Δοχίματσον → Δοκίμασον; ἐχ ποταποῦ → ἐκ ποταποῦ; ἀπὴντηχας" → ἀπήντηκας·; οἰχείωσις. → οἰκείωσις.; Ἐνέγχατε οὖν → Ἐνέγκατε οὖν; ἐχ τῶν → ἐκ τῶν; ποῦ Θεοῦ. → τοῦ Θεοῦ.; ἐχλέγεται → ἐκλέγεται; χριὸν → κριὸν; βληχητιχὸν → βληχητικὸν; Τοῖς ἱερεῦσι καὶ τοῖς Λευΐταις ἀφεμένοις τας. [πἴγα 1}. βδουνδη5 θεωρίας ργο διανοίας. ποι ο᾽υ5; ᾿ἴδι), πυΒ4υδι ἃ} 10] πἰδὶ ἴῃ τηΐηΐ δὲ δϑι οι [88 0600 εὐἱτιν Θχ ἢ αγί ἐδῦοτγα. Θ πο δυμιθιιρίαηί6 πη, δἰ 4ι6 πηϑ δι 08 ᾳυδείδιη 96 αἰ δούρίυτα σοηνεηίθηι ἱμιο! ρα πι 4 ἰαζθην ποῦ ΐδ (εν το πὶ γε δε όπι, |Π|4 που 8 οσουγγυμνί, υὧἱ παριατ δ! βεία μι ὁχ ἰΔ6 ἐπδι δ νδία πιδιδγῖα 1 τυ} 18. δυοῖν Ἔχοιῃ ρ θυ. ἀἀ εἰ ίυμν Γαρογί πηι Ρβδίνυϑ νὰ} "08 Ὀγίι8 108 [εἰ 6586 : ἐδ με ἴδε.» ἂχ φιαϑ! θαι ργομηαι!, 566 {}}} θ6ἱ. ἡ υπϑί τυ ἐπὶ σθαι τὸν θεόν. αυἱ πη δ Πογίἀὰ οἱ οἀοτίίδνα ἀοοιγίπιθ βρί γί 0218 προσδοχᾷν → τοῦ προσδοκᾷν; ᾿Ενέγχαζε, → Ἐνέγκατε,; φτσὶ, → φησὶ,; προσῆχεν. → προσῆκεν.; γίοὺς → Υἱοὺς; ἐγέγχατε → ἐνέγκατε; χριῶγ" → κριῶν·; προσφε-ρόμενοι → προσφερόμενοι; χριῶν εἰς → κριῶν εἰς; νἱοὶ → υἱοὶ; μεταδάλωνται. → μεταβάλωνται..
Cite (SBL): Basil, Hom. Ps. 28.1 (PG 29:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/14-9/#p-28-1). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.
28.2PG 29:383
Ὁ κριὸς τοίνυν ἡγεμονικόν ἐστι ζῶον, καθηγούμενον τῶν προβάτων ἐπί τε νομὰς τροφίμους καὶ ἀναπαύσεις ὑδάτων, καὶ πάλιν ἐπὶ σηκοὺς καὶ ἐπαύλεις, Τοιοῦτοι δέ τινες καὶ οἱ τῆς ποίμνης τοῦ Χριστοῦ προεστῶτες " προάγοντες μὲν ἐπὶ τὰς εὐανθεῖς καὶ εὐώδεις τῆς πνευματικῆς διδασκαλίας τροφὰς, καὶ ὕδατι ζῶντι τῇ ἐπιχορηγίᾳ τοῦ Πνεύματος …φοντες " ὁδηγοῦντες δὲ πρὸς ἀνάπαυσιν, καὶ τὴν ἀπὸ τῶν ἐπιβουλευόντων ἀσφάλειαν, Τούτων οὖν τοὺς υἱοὺς παρὰ τῶν υἱῶν τοῦ Θεοῦ προσάγεσθαι βούλεται τῷ Κυρίῳ ὁ λόγος. Εἰ δὲ κριοὶ οἱ προηγούμενοι τῶν λοιπῶν, υἱοὶ ἂν τούτων εἶεν οἱ πρὸς τὸν κατ᾽ ἀρετὴν βίον διὰ τῆς τῶν ἀγαθῶν ἔργων σπουδῆς ἐκ τῆς διδασκαλίας τῶν προεστώτων μεμορφωμένοι. Ἐνέγκατε οὖν τῷ Κυρίῳ, υἱοὶ Θεοῦ, ἐνέγκατε τῷ Κυρίῳ υἱοὺς κριῶν. “Ἔμαθες τίνι διαλέγεται; ἔμαθες περὶ τίνων; Ἐνέγκατε τῷ Κυρίῳ, φησὶ, δόξαν καὶ τιμήν. Πῶς οὖν ἡμεῖς, ἡ γῆ καὶ σποδὸς, τῷ μεγάλῳ Κυρίῳ δόξαν προσφέρομεν; πῶς δὲ καὶ τιμήν; Δόξαν μὲν διὰ τῶν ἀγαθῶν ἔργων, ὅταν λάμπῃ τὰ ἔργα ἡμῶν ἔμπροσθεν τῶν ἀνθρώπων, ὥστε ἰδόντας τοὺς ἀνθρώπους τὰ ἔργα ἡμῶν δοξάσαι τὸν Πατέρα ἡμῶν τὸν ἐν τοῖς οὐρανοῖς. Καὶ διὰ σωφροσύνης καὶ τοῦ ἐπιβάλλοντος τοῖς τὴν εὐσέβειαν ἐπαγγελλομένοις ἁγιασμοῦ δοξάσαι δυνατόν ἐστι τὸν Θεὸν κατὰ τὴν τοῦ Παύλου παραίνεσιν, λέγοντος " Δοξάσατε δὴ τὸν Θεὸν ἐν τοῖς μέλεσιν ὑμῶν, Ταύτην καὶ ἀπαιτεῖ παρὰ τῶν εἰς αὐτὸν πιστευόντων καὶ τῷ χαρίσματι τῆς υἱοθεσίας τετιμημένων τὴν δόξαν ὁ Κύριος. Υἱὸς γὰρ, φησὶν, δοξάζει πατέρα " καὶ, Εἰ πατήρ εἰμι ἐγὼ, ποῦ ἔστιν ἡ δόξα μου; Τιμὴν δὲ φέρει τῷ Θεῷ ὁ κατὰ τὴν Παροιμίαν τιμῶν τὸν θεὸν ἀπὸ τῶν δικαίων ἑαυτοῦ πόνων, καὶ ἁπαρχόμενος αὐτῷ ἀπὸ καρπῶν αὐτοῦ δικαιοσύνης. Καὶ πᾶς δὲ ὁ ἐπιτεταγμένως θεολογῶν, ὡς μὴ ἀποπίπτειν τῆς ὀρθῆς περὶ Πατρὸς ἐννοίας, καὶ περὶ τῆς τοῦ Μονογενοῦς θεότητος, καὶ περὶ τῆς τοῦ ἁγίου Πνεύματος δόξης, οὗτος φέρει τῷ Κυρίῳ δόξαν καὶ τιμήν. Ἐπιτείνει δὲ τὴν δόξαν ὁ δυνάμενος τοὺς λόγοὺς ἀποδιδόναι καθ᾽ οὖς ἔκτισται τὰ σύμπαντα, καὶ καθ᾽ οὗς συγκρατεῖται, τῆς ἀπ᾽ αὐτοῦ προνοίας μέχρι τῶν μικροτάτων διικνουμένης, καὶ καθ᾽ οὗς μετὰ τὴν ὧδε οἰκονομίαν ὑπὸ τὴν κρίσιν ἀχθήσεται. Ὁ τρανοῖς καὶ ἀσυγχύτοις λογισμοῖς αὐτός τε θεωρῆσαι τὰ καθ᾽ ἕκαστον δυνηθεὶς, καὶ μετὰ τὸ αὐτὸς τεθεωρηκέναι, δυνάμενος καὶ ἑτέροις τὰ περὶ τῆς ἀγαθότητος τοῦ Θεοῦ καὶ τῆς δικαίας κρίσεως αὐτοῦ παραστῆσαι, οὗτός ἐστιν ὁ φέρων τῷ Κυρίῳ δόξαν καὶ τιμὴν, καὶ ὁ τῷ ἀρμόζοντι τῇ τοιαύτῃ θεωρίᾳ κεχρημένος βίῳ. Τοῦ γὰρ τοιούτου λάμπει τὸ φῶς ἔμπροσθεν τῶν ἀνθρώπων, καὶ λόγῳ καὶ ἔργῳ καὶ διὰ παντοδαπῶν ἀνδραγαθημάτων δοξαζομένου τοῦ ἐν οὐρανοῖς Πατρός. Οὐ φέρει δὲ τῷ Κυρίῳ δόξαν καὶ τιμὴν ὁ περὶ τὴν ἀνθρωπίνην ἐπτοημένος δόξαν " οὐδὲ ὁ τιμῶν ἀργύριον " οὐδὲ ὁ τὰς ἡδονὰς τιμῶν τοῦ σώματος οὐδὲ ὁ θαυμάζων τὰ ἀλλότρια τῆς θεοσεβείας δόγματα. "Ὥσπερ γὰρ διὰ τῶν ἀγαθῶν ἔργων δόξαν φέρομεν τῷ Κυρίῳ, οὕτω διὰ τῶν πονηρῶν ἔργων τὸ ἐναντίον. Τοῖς γὰρ ἁμαρτάνουσι τί λέγει; Τὸ ὄνομά μου δι’ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσι. Καὶ πάλιν ὁ ᾿Απόστολος" Διὰ τῆς παραβάσεως τοῦ νόμου τὸν Θεὸν ἀτιμάζεις. Ὕβρις γάρ ἔστι τῷ νομοθέτῃ ἡ τῶν νόμων ὑπεροψία καὶ καταφρόνησις. Καὶ οἰκίας κακῶς οἰκουμένης ἐν ἧ θυμὸς καὶ κραυγὴ, ὕβρις καὶ γέλως, τρυφὴ καὶ ἀσωτία, ἀκαθαρσία καὶ ἀσέλγεια, ἐπὶ τὸν κρατοῦντα αὐτῆς ἡ ἀτιμία καὶ ἡ αἰσχύνη τῶν γινομένων ἐπάνεισιν. ᾿Ακόλουθον δὲ νοεῖν ἡμᾶς, ὅτι, ὥσπερ ἐν τοῖς ἀγαθοῖς ἔργοις δοξάζεται ὁ Θεὸς, οὕτως ἐν τοῖς πονηροῖς δοξάζεται ὁ ἐχθρός. “Ὅταν γὰρ, ἄρας τὰ μέλη τοῦ Χριστοῦ, ποιήσω μέλη πόρνης, μετήνεγκα τὴν δόξαν ἐπὶ τὸν ἀπολλύντα με ἀπὸ τοῦ σώζοντός με. Καὶ ὁ ἄπιστος μεταλλάσσει τὴν δόξαν τοῦ ἀφθάρτου Θεοῦ ἐν εἰκόνι φθαρτοῦ ἀνθρώπου, καὶ πετεινῶν, καὶ τετραπόδων καὶ ἑρπετῶν τῶν ἐπὶ τῆς γῆς. Καὶ ὁ σεβόμενος καὶ ὁ λατρεύων τῇ κτίσει παρὰ τὸν κτίσαντα, οὐ τῷ Θεῷ φέρει δόξαν, ἀλλὰ τοῖς κτίσμασιν. Ὥστε ὁ κτίσμα λέγων τι, εἶτα προσκυνῶν, γνωριζέτω ἑαυτοῦ τὴν μερίδα μεθ᾽ ἧς τετάξεται. Φοβηθῶμεν οὖν μὴ, δόξαν καὶ καύχημα διὰ τῆς ἀμαρτίας ἡμῶν τῷ διαβόλῳ προσφέροντες, μετ᾽ αὐτοῦ τῇ αἰωνίᾳ αἰσχύνῃ παραδοθῶμεν. Ὅτι γὰρ ἡ ἁμαρτία ἡμῶν δόξα τῷ ἐνεργοῦντι αὐτὴν ἐν ἡμῖν γίνεται, νόησον δι᾽ εἰκόνος τὸ λεγόμενον. Δύο στρατηγῶν ἀντεπιόντων ἀλλήλοις, ὅταν μὲν τοῦτο νικᾷ τὸ τάγμα, ὁ στρατοπεδάρχης αὐτοῦ τὴν δόξαν φέρεται" ὅταν δὲ τὸ ἐναντίον ἐπικρατῇ, ἐπ᾽ ἐκεῖνον πάλιν ἡ τιμὴ μεταπίπτει. Οὕτως ἐν μὲν τοῖς ἀγαθοῖς σου ἔργοις Κύριός ἐστιν ὁ δοξα… μοι περινόει τοὺς πολεμίους, μηδὲ πόῤῥωθεν ἀποσκόπει τοὺς στρατηγούς " ἀλλὰ σεαυτὸν ἐπίσκεψαι, καὶ πᾶσαν τὴν ἀλήθειαν τῆς εἰκόνος εὑρήσεις. Ὅταν γὰρ νοῦς παλαίῃ τῷ πάθει, ἐὰν μὲν δι᾿ εὐτονίας καὶ προσεχείας ἐπικρατῇ, φέρεται κατὰ τοῦ πάθους τὰ νικητήρια, καὶ οἱονεὶ στεφανοῖ δι᾽ ἑαυτοῦ τὸν Θεόν. Ὅταν δὲ καταμαλακισθεὶς ὑποκύψῃ τῇ ἡδονῇ, δοῦλος καὶ αἰχμάλωτος ταῖς ἁμαρτίαις γενόμενος, καύχημα καὶ ἔπαρσιν καὶ ὑπερηφανίας προσ… Προσκυνήσατε τῷ Κυρίῳ ἐν αὐλῇ ἁγίᾳ αὖτοῦ. Μετὰ τὴν καρποφορίαν τῶν ἐπιζητουμένων, ἀναγκαία ἣ προσκύνησις. Προσκύνησις δὲ ἡ οὐχ ἔξω τῆς Ἐκκλησίας, ἀλλ᾽ ἐν αὐτῇ τῇ αὐλῇ τοῦ Θεοῦ τελουμένη. Μή μοι, φησὶν, ἰδίας αὐλὰς καὶ συναγωγὰς ἐπινοεῖτε. Μία ἐστὶν αὐλὴ ἁγία τοῦ Θεοῦ. Ἦν αὐλὴ πρότερον ἢ τῶν Ἰουδαίων συναγωγή " ἀλλὰ μετὰ τὴν εἰς Χριστὸν ἁμαρτίαν ἐγένετο ἡ ἔπαυλις αὐτῶν ἠρημωμένη. Διὰ τοῦτο καὶ ὁ Κύριος " Καὶ ἄλλα πρόβατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης. Τοὺς ἀπὸ τῶν ἐθνῶν προωρισμένους εἰς σωτηρίαν λέγων, δείκνυσιν ἰδίαν αὐλὴν παρὰ τὴν τῶν Ἰουδαίων. Οὐ τοίνυν ἔξω τῆς ἁγίας ταύτης αὐλῆς προσκυνεῖν προσῆκε τῷ Θεῷ, ἀλλ᾽ ἔνδον αὐτῇ γενόμενον - ἵνα μὴ ἔξω τις αὐτῆς ὧν, μηδὲ ἑλκόμενος ὑπὸ τῶν ἕξω, ἀπολέσῃ τὸ εἶναι ἐν αὐλῇ Κυρίου. Πολλοὶ γὰρ ἑστᾶσιν ἐν σχήματι μὲν προσευχῆς, οὔχ εἰσι δὲ ἐν τῇ αὐλῇ, διὰ τὴν τοῦ νοῦ περιφορὰν καὶ τὸν ἀφελκυσμὸν τῆς διανοίας αὐτῶν ὑπὸ τῆς ἐν τῇ ματαιότητι μερίμνης. … ἐπουράνιον διαγωγήν. Διὰ τοῦτο οἱ Πεφυτευμένοι ἐνταῦθα ἐν τῷ οἴκῳ Κυρίου, ἥτις ἐστὶν Ἐκκλησία Θεοῦ ζῶντος, ἐκεῖ Ἐν ταῖς αὐλαῖς τοῦ Θεοῦ ἡμῶν ἐξανθήσουσιν. Ὁ δὲ θεοποιῶν κοιλίαν, ἢ δό ξαν, ἣ ἀργύριον, ἣ ἄλλο τι, ὃ πάντων μᾶλλον τετίμη κεν, οὔτε προσκυνεῖ τῷ Κυρίῳ, οὔτε ἐν τῇ αὐλῇ ἐστι τῇ ἁγίᾳ, κἂν ἄξιος τῶν αἰσθητῶν συνάξεων εἶναι δοκῇ. Φωνὴ Κυρίου ἐπὶ τῶν ὑδάτων. Πολλαχοῦ ἂν εὕροις τὸ τῆς φωνῆς ὄνομα κείμενον. Ὥστε ὑπὲρ τοῦ νοῆσαι, τίς ἐστι τοῦ Κυρίου ἡ φωνὴ, ἄξιόν ἐστι συναγαγεῖν ἡμᾶς κατὰ τὸ δυνατὸν ἐκ τῆς θείας Γραφῆς τὰ γεγραμμένα περὶ φωνῆς" ὡς ἐν τῷ πρὸς ᾿Αβραὰμ χρηματισμῷ " Καὶ εὐθέως φωνὴ ἐγένετο λέγουσα· Οὐ κληρονομήσει σὲ οὗτος" καὶ ἐπὶ Μωϋσέως· Καὶ πᾶς ὁ λαὸς ἑώρα τὴν φωνὴν καὶ τὰς λαμπάδας" καὶ παρὰ τῷ Ἡσαῖᾳ πάλιν - Φωνὴ λέγοντος· Βόησον. Ἢ μὲν οὖν παρ᾽ ἡμῖν φωνὴ ἣ ἀήρ ἐστι πεπληγμένος, ἢ τὸ γινόμενον εἶδος περὶ τὸν ἀέρα, πρὸς ὃ βούλεται τυποῦν ὁ ἐκφωνῶν. Τί οὖν ἡ φωνὴ τοῦ Κυρίου; πότερον πληγὴ περὶ τὸν ἀέρα νοοῖτο; ἣ ἀὴρ πεπληγμένος φθάνων μέχρι τῆς ἀκοῆς τοῦ πρὸς ὃν γίνεται ἡ φωνή; Ἢ οὐδέτερον τούτων, ἀλλ᾽ ἑτερογενής τίς ἐστιν αὕτη, φαντασιουμένου τοῦ ἡγεμονικοῦ τῶν ἀνθρώπων οὃς ἂν ἀκούειν βούληται τῆς ἰδίας φωνῆς ὁ θεός ὥστε ἀναλογίαν ἔχειν τὴν φαντασίαν ταύτην πρὸς τὴν ἐν τοῖς ὀνείροις γινομένην πολλάκις. Ὥσπερ γὰρ, οὐ πληττομένου τοῦ ἀέρος, λαμβάνομέν τινα ἐν ταῖς καθ᾽ ὕπνον φαντασίαις ῥημάτων τινῶν καὶ φθόγγων μνήμην, οὐ διὰ τῆς ἀκοῆς δεξάμενοι τὴν φωνὴν, ἀλλ᾽ αὑτῆς τῆς καρδίας ἡμῶν τυπωθείσης " τοιαύτην τινὰ χρὴ νομίζειν καὶ τὴν παρὰ τοῦ Θεοῦ φωνὴν ἐγγίνεσθαι τοῖς προφήταις. Φωνὴ Κυρίου ἐπὶ τῶν ὑδάτων. Ὡς μὲν πρὸς τὸ αἰσθητὸν, ἐπειδὴ αἱ νεφέλαι, ἐπειδὰν ὕδατος ὦσι πλήρεις, ἦχον καὶ ψόφον ἀποτελοῦσι συγκρουόμεναι πρὸς ἀλλήλας, Φωνὴ, φησὶ, Κυρίου ἐπὶ τῶν ὑδάτων. ᾿Αλλὰ καὶ εἴ που ψόφος ὑδάτων περιῤῥηγνυμένων τισὶ τῶν ἀντιτύπων γίγνοιτο, καὶ εἰ ἡ θάλασσα πνεύμασι …τὰ ἄψυχα ταῦτα τὴν παρὰ τοῦ Κυρίου ἔχει φωνὴν, δεικνύντος τοῦ λόγου, ὅτι πᾶσα ἣ κτίσις μονονουχὶ βοᾷ τὸν ἑαυτῆς δημιουργὸν ἀναγγέλλουσα. Κἂν βροντὴ δὲ ἀπὸ νεφῶν ἐκραγῇ, οὐχ ἄλλο τι χρὴ νομίζειν, ἢ ὅτι ὁ Θεὸς τῆς δόξης ἑβρόντησε, καὶ ὅτι Κύριός ἔστιν ὁ τὴν ὑγρὰν φύσιν συνέχων δι᾽ ἑαυτοῦ. Κύριος ἐπὶ ὑδάτων πολλῶν. Μεμαθήκαμεν γὰρ ἐν τῇ κοσμογενείᾳ ὕδωρ ἐπάνω τῶν οὐρανῶν, ὕδωρ πάλιν τὸ τῆς ἀβύσσου, ἕτερον τὰ συστήματα τῶν θαλασσῶν. Τὶς οὖν ἐστιν ὁ συγκρατῶν ταῦτα, καὶ μὴ ἐῶν αὐτὰ τῇ φυσικῇ ῥοπῇ φέρεσθαι πρὸς τὰ κάτω, ἣ ὁ Κύριος ὁ τοῖς πᾶσιν ἐμβεβηκὼς, ὃς καὶ τῶν ὑδάτων ἔχει τὸ κράτος; Τάχα δὲ καὶ μυστικώτερον, Φωνὴ Κυρίου ἐπὶ τῶν ὑδάτων, ὅτε βαπτισθέντι τῷ Ἰησοῦ ἐγένετο ἄνωθεν φωνὴ, ὅτι Οὗτός ἐστιν ὁ Υἱός μου ὁ ἀγαπητός. Τότε γὰρ ὁ Κύριος μὲν ἣν ἐπὶ ὑδάτων πολλῶν, ἁγιάζων τὰ ὕδατα διὰ τοῦ βαπτίσματος" ὁ δὲ Θεὸς τῆς δόξης τῇ μεγαλοφωνίᾳ τῆς μαρτυρίας ἄνωθεν ἐπεβρόντησε. Καὶ τοῖς βαπτιζομένοις δὲ ἡ παρὰ τοῦ Κυρίου καταλειφθεῖσα φωνὴ ἐπιλέγεται" Πορευθέντες γὰρ, φησὶ. βαπτίζετε εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ Υἱοῦ, καὶ τοῦ ἀγίου Πνεύματος. Φωνὴ οὖν Κυρίου ἐπὶ τῶν ὑδάτων. … κοιλότησι νεφέλης ἐναποληφθὲν. καὶ ὑπὸ εὖτονίας τοῖς κοιλώμασι τῶν νεφῶν ἐνστρεφόμενον, ζητῇ διέξοδον πρὸς τὰ ἔξω. ᾿Αντέχουσαι μὲν οὖν ὑπὸ τῆς ἄγαν πιλήσεως αἱ νεφέλαι, τὸν τραχὺν ἐκεῖνον ἐκ τῆς τοῦ πνεύματος παρατρίψεως ἀποτελοῦσιν ἦχον" ἔπειδὰν δὲ ὥσπερ πομφόλυγες περιταθεῖσαι τῷ πνεύματι ἐπιπλέον ἀντέχειν καὶ στέγειν ἀδυνατήσωσι, βιαίως ἀποῤῥηγνύμεναι καὶ πρὸς τὴν ἔξω ἀναπνοὴν διεῖσαι τὸ πνεῦμα, τοὺς κατὰ τὰς βροντὰς ἀποτελοῦσι ψόφους. Τοῦτο δὲ καὶ ἀστραπὴν ἐργάζεσθαι πέφυκε. Κύριος οὖν ἐστιν ὁ καὶ ἐπὶ τῶν ὑδάτων ὧν, καὶ ὁ τοὺς μεγάλους ψόφους τῆς βροντῆς ἐνεργῶν, ἐν ἀπαλῇ τοῦ ἀέρος φύσει τοσαύτην ψόφου ὑπερβολὴν ἐργαζόμενος. Δυνατὸν δέ σοι καὶ κατὰ τὸν ἐκκλησιαστικὸν λόγον τὴν μετὰ τὸ βάπτισμα γινομένην ἐκ τῆς μεγαλοφωνίας τοῦ Εὐαγγελίου ἐν ταῖς ψυχαῖς τῶν ἤδη τελειουμένων παράδοσιν βροντὴν ὀνομάζειν. Ὅτι γὰρ βροντὴ τὸ Εὐαγγέλιον, δηλοῦσιν οἱ παρὰ τοῦ Κυρίου μετονομασθέντες μαθηταὶ καὶ υἱοὶ βροντῆς χρηματίζοντες. Διὰ τοῦτο οὐχ ἐν τῷ τυχόντι τῆς τοιαύτης βροντῆς ἡ φωνὴ, ἀλλ᾽ ἐάν τις ἄξιος ἣ ὀνομάζεσθαι τροχός. Φωνὴ γὰρ τῆς βροντῆς σου, φησὶν, ἐν τῷ τροχῷ. Ἐάν τις ἢ τοῖς ἔμπροσθεν ἐπεκτεινόμενης, ὥσπερ ὁ τροχὸς, ὀλίγῳ μέρει τῆς γῆς ἐφαπτόμενος, καὶ ὅλως τοιοῦτος, ὁποῖος ἦν περὶ οὐ ἔλεγεν Ἰεζεκιὴλ· Καὶ εἶδον, καὶ ἰδοὺ τροχὸς εἷς ἐπὶ γῆς ἐχόμενος τῶν ζώων τοῖς τέσσαρσι, καὶ τὸ εἶδος αὐτῶν καὶ ἡ ποίησις αὐτῶν ὡς εἶδος Θαρσεῖς. Θεὸς οὖν τῆς δόξης ἐβρόντησε, Κύριος ἐπὶ ὑδάτων πολλῶν. “Ὑδατά εἰσι καὶ οἱ ἅγιοι, διότι ποταμοὶ ῥέουσιν ἐκ τῆς κοιλίας αὐτῶν, τουτέστι, πνευματικὴ διδασκαλία ἄρδουσα τὰς ψυχὰς τῶν ἀκουόντων. Καὶ πάλιν, λαμβάνουσιν ὕδωρ ἀλλόμενον εἰς ζωὴν αἰώνιον, ὅπερ γίνεται ἐν τοῖς καλῶς λαβοῦσι πηγὴ ὕδατος ἀλλομένου εἰς ζωὴν αἰώνιον. Ἐπὶ τῶν τοιούτων οὖν ὑδάτων ὁ Κύριος. Μνήσθητι δὲ καὶ τῆς ἱστορίας Ἠλίου, ὅτε ἐκλείσθη ὁ οὐρανὸς ἔτη τρία καὶ μῆνας ἔξ’ ὅτε, αἰθρίας οὔσης ἐπὶ τὴν κορυφὴν τοῦ Καρμήλου, ἤκουσε φωνῆς ὑδάτων πολλῶν “εἶτα ἐπηκολούθησε τὸ καὶ βροντὴν γενέσθαι ἐκ νεφελῶν καὶ ὕδωρ ῥυῆναι. Κύριος οὖν ἐπὶ ὑδάτων πολλῶν. Φωνὴ Κυρίου ἐν ἰσχύϊ. "Ὥσπερ ἐν τῷ τροχῷ ἡ φωνὴ γίνεται, οὖτως ἐν ἰσχύϊ ἡ φωνὴ συνίσταται τοῦ Κυρίου. Ὁ γὰρ πάντα ἰσχύων ἐν τῷ ἐνδυναμοῦντι αὐτὸν Χριστῷ, οὗτος ἀκούει τῶν ἐντολῶν τοῦ Κυρίου, καὶ ποιεῖ. Φωνὴ οὖν Κυρίου, οὐκ ἐν τῇ ἀσθενεῖ καὶ ἐκλελυμένῃ ψυχῇ, ἀλλ' ἐν τῇ εὐτόνως καὶ ἰσχυρῶς κατεργαζομένῃ τὸ ἀγαθόν. Φωνὴ Κυρίου ἐν μεγαλοπρεπείᾳ. Ἢ μεγαλοπρέπεια ἀρετὴ ἐστιν ἐκπρεπῶς μεγάλη. Ὁ οὖν πρεπόντως ἀποδιδοὺς τὰς περὶ τῶν μεγάλων πράξεων ἐνεργείας, ὁ τοιοῦτος ἀκούει μεγαλοπρεπῆς. Ὅταν οὖν ψυχὴ ἀδούλωτος ἧ τῷ φρονήματι τῆς σαρκὸς, μέγεθος δὲ καὶ ἀξίωμα πρέπον ἑαυτῇ ἐκ τῆς συναισθήσεως τῶν προσόντων αὐτῇ ἀπὸ Θεοῦ ἀναλάβῃ, ἐν ταύτῃ γίνεται ἡ φωνὴ τοῦ Κυρίου. Οἱ οὖν μεγαλοφυεῖς μὲν ἔχοντες τὰς περὶ Θεοῦ ἐννοίας, ὑψηλῶς δὲ τεθεωρηκότες τοὺς περὶ κτίσεως λόγους, καὶ δυνηθέντες ἐπὶ ποσὸν γοῦν ἐπιβαλεῖν τῷ ἀγαθῷ τῆς τοῦ Θεοῦ προνοίας, καὶ προσέτι ἐν ταῖς δαπάναις ἀφειδεῖς, καὶ μεγαλόδωροι ἐν τῷ τὰς τῶν ἀδελφῶν χρείας ἐπανορθοῦσθαι, οὗτοί εἰσιν οἱ μεγαλοπρεπεῖς, ἐν οἷς ἡ φωνὴ τοῦ Κυρίου ἐμπολιτεύεται. Τῷ ὄντι γὰρ ὁ μεγαλοπρεπὴς ὑπερορᾷ πάντα τὰ σωματικὰ, οὐδενὸς εἶναι ἄξια κρίνων λόγου τῇ παραθέσει τῶν ἀοράτων. Τὸν μεγαλοπρεπὴ οὐδεμία λυπήσει περίστασις· οὐδὲ ὅλως πάθος τι αὐτὸν ἐκταράξει, οὐδὲ ἀνθρωπαρίων φαύλων καὶ εὐκαταφρονήτων ἁμαρτήματα κινήσει" οὐδὲ ἀκαθαρσία τῆς σαρκὸς αὐτὸν ταπεινώσει. Δυσπρόσιτος γάρ ἔστι τοῖς ταπεινωτικοῖς πάθεσιν, οὐδὲ προσβλέπειν αὐτῷ δυναμένοις διὰ τὸ ὕψος τῆς γνώμης. Λέγεται δέ τις καὶ Θεοῦ μεγαλοπρέπεια· ὡς τὸ, Ἐπήρθη ἡ μεγαλοπρέπειά σου ὑπεράνω τῶν οὐρανῶν. Οἱ οὖν τὰ μεγάλα περὶ Θεοῦ δοξάζοντες, οὗτοι ὑπεραίρουσιν αὐτοῦ τὴν μεγαλο…. Φωνὴ Κυρίου συντρίβοντος κέδρους. Ἣ κέδρος ποτὲ μὲν ὡς μόνιμον, καὶ σήψεως βέλτιον, καὶ εὐῶδες, καὶ σκέπην ἱκανὸν παρέχεσθαι παρὰ τῆς Γραφῆς ἐπαινεῖται " ποτὲ δὲ ὡς ἄκαρπον καὶ δυσκαμπὲς διαβάλλεται, ὡς καὶ εἰκόνα πληροῦν τοῦ ἀσεβοῦς. Εἶδον γὰρ τὸν ἀσεβῆ ὑπερυψούμενον καὶ ἐπαιρόμενον ὡς τὰς κέδρους τοῦ Λιβάνου. Καθ' ὃ τὸ σημαινόμενον καὶ νῦν παρελήφθη. Ἡ γὰρ φωνὴ τοῦ Κυρίου συντρίβει κέδρους. “Ὥσπεῤ γὰρ ἐν τῇ μεγαλοπρεπεῖ ψυχῇ γίνεται, οὕτω τοὺς εἰκῇ φυσιουμένους, τοὺς ἑπαίροντας ἑαυτοὺς ἐν τοῖς νομιζομένοις ὑψώμασι τοῦ κόσμου τούτου, πλούτου, ἢ δόξης, ἣ δυναστείας, ἣ κάλλους σώματος, ἣ δυνάμεως, ἣ ἰσχύος. συντρίβειν λέγεται. Καὶ συντρίψει Κύριος τὰς κέδρους τοῦ Λιβάνου. Οἱ τοῖς ἀλλοτρίοις πράγμασιν ἐπιβαίνοντες, καὶ ἀπ᾽ ἐκείνων ἑαυτοῖς τὴν ἀλαζονείαν συνάγοντες, οὗτοί εἰσι κέδροι τοῦ Λιβάνου. Ὥσπερ γὰρ αἱ κέδροι, καθ᾽ ἑαυτὰς οὖσαι ὑψηλαὶ, τῷ ἐπ᾽ ὅρους ὑψηλοῦ πεφυκέναι, ἐκ τῆς προσθήκης τοῦ ὄρους περιφανέστεραι γίνονται " οὕτω καὶ οἱ τοῖς φθαρτοῖς τοῦ κόσμου πράγμασιν ἐπερειδόμενοι κέδροι μέν εἰσι διὰ τὴν ἀλαζονείαν καὶ τὸ τῆς διανοίας ἕπαρμα, Λιβάνου δὲ κέδροι προσαγορεύονται, διὰ τὸ τῷ ἀλλοτρίῳ ὑψώματι ἐπαγάλλεσθαι, καὶ ὑπὸ γῆς καὶ τῶν γηίνων πραγμάτων, οἷον ὑπὸ τῆς κορυφῆς τοῦ Λιβάνου, πρὸς ἀλαζονείαν ἐπαίρεσθαι. Οὐ πάσας δὲ τὰς κέδρους συντρίβει ὁ Κύριος, ἀλλὰ τὰς τοῦ Λιβάνου. Ἐπειδὴ γὰρ εἰδωλολατρείας τόπος ὁ Λίβανος, ὅσαι ψυχαὶ ἑπαίρονται κατὰ τῆς γνώσεως τοῦ Θεοῦ, αὗται τοῦ Λιβάνου ὀνομάζονται, καὶ συντριβῆς ἀξιοῦνται. Εἰσὶ γάρ τινες κέδροι τοῦ Θεοῦ, ἃς αἱ ἀναδενδράδες τῆς ἀπ᾿ Αἰγύπτου μετατεθείσης ἀμπέλου καλύπτουσιν, ὡς ἐν Ψαλμοῖς μεμαθῆκαμεν Ἐκάλυψεν ὄρη ἡ σκιὰ αὑτῆς, καὶ αἱ ἀναδενδράδες αὐτῆς τὰς κέδρους τοῦ Θεοῦ. Ἐπεὶ οὖν μετὰ τῶν ἄλλων τῶν περὶ Χριστοῦ ἐννοιῶν καὶ ἄμπελος ὁ Κύριος ἡμῶν λέγεται. Ἐγὼ γάρ εἰμι, φησὶν, ἡ ἄμπελος, ὑμεῖς τὰ κλήματα· κέδροι εἰσὶ τοῦ Θεοῦ οἱ τέως μὲν. ἄκαρποι καὶ πρὸς καῦσιν ἐπιτήδειοι, ὑπελθόντες δὲ τὴν σκέπην τοῦ Χριστοῦ, καὶ οἱονεὶ ἐνδυσάμενοι αὐτὸν, ἐκ τῆς παρ᾽ αὐτοῦ χάριτος τὸ ἄκαρπον τῆς ἑαυτῶν ζωῆς συγκαλύπτουσι. Τὰς μὲν οὖν κέδρους τοῦ Θεοῦ λεπτυνεῖ αὐτὰς ὡς τὸν μόσχον τὸν Λίβανον. Μνὴσθητι τοῦ μόσχου τοῦ ἐν τῇ ᾿Εξόδῳ, ὃν κατὰ τὴν εἰδωλολατρείαν ἀνέπλασαν, ὃν ἐλέπτυνε Μωῦσῆς καὶ ἐπότισε τὸν λαόν. Ἐκείνῳ τοίνυν τῷ μόσχῳ παραπλησίως ὅλον τὸν Λίβανον καὶ τὴν ἐν αὐτῷ κρατοῦσαν συνήθειαν τῆς εἰδωλολατρείας ἐξαφανίσει. Καὶ ὁ ἠγαπημένος ὡς υἱὸς μονοκερώτων, Ὁ μονογενὴς Υἱὸς, ὁ διδοὺς ζωὴν τῷ κόσμῳ, ὅταν μὲν προσφέρῃ θυσίαν καὶ προσφορὰν ἑαυτὸν τῷ Θεῷ ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν, καὶ ἀμνὸς ὀνομάζεται͵ τοῦ Θεοῦ καὶ πρόβατον. Ἴδε γὰρ, φησὶν, ὁ ἀμνὸς τοῦ Θεοῦ (θ)" καὶ πάλιν: Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη. Ὅταν δὲ ἀμύνασθαι δέῃ καὶ καθελεῖν τὴν δυναστείαν τὴν ἐπιφυομένην τῷ γένει τῶν ἀνθρώπων, ἐκτεθηριωμένην τινὰ καὶ ἀπηγριωμένην …
Ho krios toinyn hēgemonikon esti zōon, kathēgoumenon tōn probatōn epi te nomas trophimous kai anapauseis hydatōn, kai palin epi sēkous kai epauleis, Toioutoi de tines kai hoi tēs poimnēs tou Christou proestōtes " proagontes men epi tas euantheis kai euōdeis tēs pneumatikēs didaskalias trophas, kai hydati zōnti tę̄ epichorēgią tou Pneumatos …phontes " hodēgountes de pros anapausin, kai tēn apo tōn epibouleuontōn asphaleian, Toutōn oun tous huious para tōn huiōn tou Theou prosagesthai bouletai tǭ Kyriǭ ho logos. Ei de krioi hoi proēgoumenoi tōn loipōn, huioi an toutōn eien hoi pros ton kat᾽ aretēn bion dia tēs tōn agathōn ergōn spoudēs ek tēs didaskalias tōn proestōtōn memorphōmenoi. Enenkate oun tǭ Kyriǭ, huioi Theou, enenkate tǭ Kyriǭ huious kriōn. “Emathes tini dialegetai? emathes peri tinōn? Enenkate tǭ Kyriǭ, phēsi, doxan kai timēn. Pōs oun hēmeis, hē gē kai spodos, tǭ megalǭ Kyriǭ doxan prospheromen? pōs de kai timēn? Doxan men dia tōn agathōn ergōn, hotan lampę̄ ta erga hēmōn emprosthen tōn anthrōpōn, hōste idontas tous anthrōpous ta erga hēmōn doxasai ton Patera hēmōn ton en tois ouranois. Kai dia sōphrosynēs kai tou epiballontos tois tēn eusebeian epangellomenois hagiasmou doxasai dynaton esti ton Theon kata tēn tou Paulou parainesin, legontos " Doxasate dē ton Theon en tois melesin hymōn, Tautēn kai apaitei para tōn eis auton pisteuontōn kai tǭ charismati tēs huiothesias tetimēmenōn tēn doxan ho Kyrios. Huios gar, phēsin, doxazei patera " kai, Ei patēr eimi egō, pou estin hē doxa mou? Timēn de pherei tǭ Theǭ ho kata tēn Paroimian timōn ton theon apo tōn dikaiōn heautou ponōn, kai haparchomenos autǭ apo karpōn autou dikaiosynēs. Kai pas de ho epitetagmenōs theologōn, hōs mē apopiptein tēs orthēs peri Patros ennoias, kai peri tēs tou Monogenous theotētos, kai peri tēs tou hagiou Pneumatos doxēs, houtos pherei tǭ Kyriǭ doxan kai timēn. Epiteinei de tēn doxan ho dynamenos tous logous apodidonai kath᾽ ous ektistai ta sympanta, kai kath᾽ hous synkrateitai, tēs ap᾽ autou pronoias mechri tōn mikrotatōn diiknoumenēs, kai kath᾽ hous meta tēn hōde oikonomian hypo tēn krisin achthēsetai. Ho tranois kai asynchytois logismois autos te theōrēsai ta kath᾽ hekaston dynētheis, kai meta to autos tetheōrēkenai, dynamenos kai heterois ta peri tēs agathotētos tou Theou kai tēs dikaias kriseōs autou parastēsai, houtos estin ho pherōn tǭ Kyriǭ doxan kai timēn, kai ho tǭ armozonti tę̄ toiautę̄ theōrią kechrēmenos biǭ. Tou gar toioutou lampei to phōs emprosthen tōn anthrōpōn, kai logǭ kai ergǭ kai dia pantodapōn andragathēmatōn doxazomenou tou en ouranois Patros. Ou pherei de tǭ Kyriǭ doxan kai timēn ho peri tēn anthrōpinēn eptoēmenos doxan " oude ho timōn argyrion " oude ho tas hēdonas timōn tou sōmatos oude ho thaumazōn ta allotria tēs theosebeias dogmata. "Hōsper gar dia tōn agathōn ergōn doxan pheromen tǭ Kyriǭ, houtō dia tōn ponērōn ergōn to enantion. Tois gar hamartanousi ti legei? To onoma mou di’ hymas blasphēmeitai en tois ethnesi. Kai palin ho ᾿Apostolos" Dia tēs parabaseōs tou nomou ton Theon atimazeis. Hybris gar esti tǭ nomothetę̄ hē tōn nomōn hyperopsia kai kataphronēsis. Kai oikias kakōs oikoumenēs en hē thymos kai kraugē, hybris kai gelōs, tryphē kai asōtia, akatharsia kai aselgeia, epi ton kratounta autēs hē atimia kai hē aischynē tōn ginomenōn epaneisin. ᾿Akolouthon de noein hēmas, hoti, hōsper en tois agathois ergois doxazetai ho Theos, houtōs en tois ponērois doxazetai ho echthros. “Hotan gar, aras ta melē tou Christou, poiēsō melē pornēs, metēnenka tēn doxan epi ton apollynta me apo tou sōzontos me. Kai ho apistos metallassei tēn doxan tou aphthartou Theou en eikoni phthartou anthrōpou, kai peteinōn, kai tetrapodōn kai herpetōn tōn epi tēs gēs. Kai ho sebomenos kai ho latreuōn tę̄ ktisei para ton ktisanta, ou tǭ Theǭ pherei doxan, alla tois ktismasin. Hōste ho ktisma legōn ti, eita proskynōn, gnōrizetō heautou tēn merida meth᾽ hēs tetaxetai. Phobēthōmen oun mē, doxan kai kauchēma dia tēs amartias hēmōn tǭ diabolǭ prospherontes, met᾽ autou tę̄ aiōnią aischynę̄ paradothōmen. Hoti gar hē hamartia hēmōn doxa tǭ energounti autēn en hēmin ginetai, noēson di᾽ eikonos to legomenon. Dyo stratēgōn antepiontōn allēlois, hotan men touto niką to tagma, ho stratopedarchēs autou tēn doxan pheretai" hotan de to enantion epikratę̄, ep᾽ ekeinon palin hē timē metapiptei. Houtōs en men tois agathois sou ergois Kyrios estin ho doxa… moi perinoei tous polemious, mēde porrhōthen aposkopei tous stratēgous " alla seauton episkepsai, kai pasan tēn alētheian tēs eikonos heurēseis. Hotan gar nous palaię̄ tǭ pathei, ean men di᾿ eutonias kai prosecheias epikratę̄, pheretai kata tou pathous ta nikētēria, kai hoionei stephanoi di᾽ heautou ton Theon. Hotan de katamalakistheis hypokypsę̄ tę̄ hēdonę̄, doulos kai aichmalōtos tais hamartiais genomenos, kauchēma kai eparsin kai hyperēphanias pros… Proskynēsate tǭ Kyriǭ en aulę̄ hagią autou. Meta tēn karpophorian tōn epizētoumenōn, anankaia hē proskynēsis. Proskynēsis de hē ouch exō tēs Ekklēsias, all᾽ en autę̄ tę̄ aulę̄ tou Theou teloumenē. Mē moi, phēsin, idias aulas kai synagōgas epinoeite. Mia estin aulē hagia tou Theou. Ēn aulē proteron ē tōn Ioudaiōn synagōgē " alla meta tēn eis Christon hamartian egeneto hē epaulis autōn ērēmōmenē. Dia touto kai ho Kyrios " Kai alla probata echō, ha ouk estin ek tēs aulēs tautēs. Tous apo tōn ethnōn proōrismenous eis sōtērian legōn, deiknysin idian aulēn para tēn tōn Ioudaiōn. Ou toinyn exō tēs hagias tautēs aulēs proskynein prosēke tǭ Theǭ, all᾽ endon autę̄ genomenon - hina mē exō tis autēs hōn, mēde helkomenos hypo tōn hexō, apolesę̄ to einai en aulę̄ Kyriou. Polloi gar hestasin en schēmati men proseuchēs, ouch eisi de en tę̄ aulę̄, dia tēn tou nou periphoran kai ton aphelkysmon tēs dianoias autōn hypo tēs en tę̄ mataiotēti merimnēs. … epouranion diagōgēn. Dia touto hoi Pephyteumenoi entautha en tǭ oikǭ Kyriou, hētis estin Ekklēsia Theou zōntos, ekei En tais aulais tou Theou hēmōn exanthēsousin. Ho de theopoiōn koilian, ē do xan, hē argyrion, hē allo ti, ho pantōn mallon tetimē ken, oute proskynei tǭ Kyriǭ, oute en tę̄ aulę̄ esti tę̄ hagią, kan axios tōn aisthētōn synaxeōn einai dokę̄. Phōnē Kyriou epi tōn hydatōn. Pollachou an heurois to tēs phōnēs onoma keimenon. Hōste hyper tou noēsai, tis esti tou Kyriou hē phōnē, axion esti synagagein hēmas kata to dynaton ek tēs theias Graphēs ta gegrammena peri phōnēs" hōs en tǭ pros ᾿Abraam chrēmatismǭ " Kai eutheōs phōnē egeneto legousa; Ou klēronomēsei se houtos" kai epi Mōÿseōs; Kai pas ho laos heōra tēn phōnēn kai tas lampadas" kai para tǭ Hēsaią palin - Phōnē legontos; Boēson. Ē men oun par᾽ hēmin phōnē hē aēr esti peplēgmenos, ē to ginomenon eidos peri ton aera, pros ho bouletai typoun ho ekphōnōn. Ti oun hē phōnē tou Kyriou? poteron plēgē peri ton aera nooito? hē aēr peplēgmenos phthanōn mechri tēs akoēs tou pros hon ginetai hē phōnē? Ē oudeteron toutōn, all᾽ heterogenēs tis estin hautē, phantasioumenou tou hēgemonikou tōn anthrōpōn hoos an akouein boulētai tēs idias phōnēs ho theos hōste analogian echein tēn phantasian tautēn pros tēn en tois oneirois ginomenēn pollakis. Hōsper gar, ou plēttomenou tou aeros, lambanomen tina en tais kath᾽ hypnon phantasiais rhēmatōn tinōn kai phthongōn mnēmēn, ou dia tēs akoēs dexamenoi tēn phōnēn, all᾽ hautēs tēs kardias hēmōn typōtheisēs " toiautēn tina chrē nomizein kai tēn para tou Theou phōnēn enginesthai tois prophētais. Phōnē Kyriou epi tōn hydatōn. Hōs men pros to aisthēton, epeidē hai nephelai, epeidan hydatos ōsi plēreis, ēchon kai psophon apotelousi synkrouomenai pros allēlas, Phōnē, phēsi, Kyriou epi tōn hydatōn. ᾿Alla kai ei pou psophos hydatōn perirrhēgnymenōn tisi tōn antitypōn gignoito, kai ei hē thalassa pneumasi …ta apsycha tauta tēn para tou Kyriou echei phōnēn, deiknyntos tou logou, hoti pasa hē ktisis mononouchi boą ton heautēs dēmiourgon anangellousa. Kan brontē de apo nephōn ekragę̄, ouch allo ti chrē nomizein, ē hoti ho Theos tēs doxēs hebrontēse, kai hoti Kyrios estin ho tēn hygran physin synechōn di᾽ heautou. Kyrios epi hydatōn pollōn. Memathēkamen gar en tę̄ kosmogeneią hydōr epanō tōn ouranōn, hydōr palin to tēs abyssou, heteron ta systēmata tōn thalassōn. Tis oun estin ho synkratōn tauta, kai mē eōn auta tę̄ physikę̄ rhopę̄ pheresthai pros ta katō, hē ho Kyrios ho tois pasin embebēkōs, hos kai tōn hydatōn echei to kratos? Tacha de kai mystikōteron, Phōnē Kyriou epi tōn hydatōn, hote baptisthenti tǭ Iēsou egeneto anōthen phōnē, hoti Houtos estin ho Huios mou ho agapētos. Tote gar ho Kyrios men hēn epi hydatōn pollōn, hagiazōn ta hydata dia tou baptismatos" ho de Theos tēs doxēs tę̄ megalophōnią tēs martyrias anōthen epebrontēse. Kai tois baptizomenois de hē para tou Kyriou kataleiphtheisa phōnē epilegetai" Poreuthentes gar, phēsi. baptizete eis to onoma tou Patros, kai tou Huiou, kai tou agiou Pneumatos. Phōnē oun Kyriou epi tōn hydatōn. … koilotēsi nephelēs enapolēphthen. kai hypo eutonias tois koilōmasi tōn nephōn enstrephomenon, zētę̄ diexodon pros ta exō. ᾿Antechousai men oun hypo tēs agan pilēseōs hai nephelai, ton trachyn ekeinon ek tēs tou pneumatos paratripseōs apotelousin ēchon" epeidan de hōsper pompholyges peritatheisai tǭ pneumati epipleon antechein kai stegein adynatēsōsi, biaiōs aporrhēgnymenai kai pros tēn exō anapnoēn dieisai to pneuma, tous kata tas brontas apotelousi psophous. Touto de kai astrapēn ergazesthai pephyke. Kyrios oun estin ho kai epi tōn hydatōn hōn, kai ho tous megalous psophous tēs brontēs energōn, en apalę̄ tou aeros physei tosautēn psophou hyperbolēn ergazomenos. Dynaton de soi kai kata ton ekklēsiastikon logon tēn meta to baptisma ginomenēn ek tēs megalophōnias tou Euangeliou en tais psychais tōn ēdē teleioumenōn paradosin brontēn onomazein. Hoti gar brontē to Euangelion, dēlousin hoi para tou Kyriou metonomasthentes mathētai kai huioi brontēs chrēmatizontes. Dia touto ouch en tǭ tychonti tēs toiautēs brontēs hē phōnē, all᾽ ean tis axios hē onomazesthai trochos. Phōnē gar tēs brontēs sou, phēsin, en tǭ trochǭ. Ean tis ē tois emprosthen epekteinomenēs, hōsper ho trochos, oligǭ merei tēs gēs ephaptomenos, kai holōs toioutos, hopoios ēn peri ou elegen Iezekiēl; Kai eidon, kai idou trochos heis epi gēs echomenos tōn zōōn tois tessarsi, kai to eidos autōn kai hē poiēsis autōn hōs eidos Tharseis. Theos oun tēs doxēs ebrontēse, Kyrios epi hydatōn pollōn. “Hydata eisi kai hoi hagioi, dioti potamoi rheousin ek tēs koilias autōn, toutesti, pneumatikē didaskalia ardousa tas psychas tōn akouontōn. Kai palin, lambanousin hydōr allomenon eis zōēn aiōnion, hoper ginetai en tois kalōs labousi pēgē hydatos allomenou eis zōēn aiōnion. Epi tōn toioutōn oun hydatōn ho Kyrios. Mnēsthēti de kai tēs historias Ēliou, hote ekleisthē ho ouranos etē tria kai mēnas ex’ hote, aithrias ousēs epi tēn koryphēn tou Karmēlou, ēkouse phōnēs hydatōn pollōn “eita epēkolouthēse to kai brontēn genesthai ek nephelōn kai hydōr rhyēnai. Kyrios oun epi hydatōn pollōn. Phōnē Kyriou en ischyï. "Hōsper en tǭ trochǭ hē phōnē ginetai, outōs en ischyï hē phōnē synistatai tou Kyriou. Ho gar panta ischyōn en tǭ endynamounti auton Christǭ, houtos akouei tōn entolōn tou Kyriou, kai poiei. Phōnē oun Kyriou, ouk en tę̄ asthenei kai eklelymenę̄ psychę̄, all' en tę̄ eutonōs kai ischyrōs katergazomenę̄ to agathon. Phōnē Kyriou en megaloprepeią. Ē megaloprepeia aretē estin ekprepōs megalē. Ho oun prepontōs apodidous tas peri tōn megalōn praxeōn energeias, ho toioutos akouei megaloprepēs. Hotan oun psychē adoulōtos hē tǭ phronēmati tēs sarkos, megethos de kai axiōma prepon heautę̄ ek tēs synaisthēseōs tōn prosontōn autę̄ apo Theou analabę̄, en tautę̄ ginetai hē phōnē tou Kyriou. Hoi oun megalophyeis men echontes tas peri Theou ennoias, hypsēlōs de tetheōrēkotes tous peri ktiseōs logous, kai dynēthentes epi poson goun epibalein tǭ agathǭ tēs tou Theou pronoias, kai proseti en tais dapanais apheideis, kai megalodōroi en tǭ tas tōn adelphōn chreias epanorthousthai, houtoi eisin hoi megaloprepeis, en hois hē phōnē tou Kyriou empoliteuetai. Tǭ onti gar ho megaloprepēs hyperorą panta ta sōmatika, oudenos einai axia krinōn logou tę̄ parathesei tōn aoratōn. Ton megaloprepē oudemia lypēsei peristasis; oude holōs pathos ti auton ektaraxei, oude anthrōpariōn phaulōn kai eukataphronētōn hamartēmata kinēsei" oude akatharsia tēs sarkos auton tapeinōsei. Dysprositos gar esti tois tapeinōtikois pathesin, oude prosblepein autǭ dynamenois dia to hypsos tēs gnōmēs. Legetai de tis kai Theou megaloprepeia; hōs to, Epērthē hē megaloprepeia sou hyperanō tōn ouranōn. Hoi oun ta megala peri Theou doxazontes, houtoi hyperairousin autou tēn megalo…. Phōnē Kyriou syntribontos kedrous. Hē kedros pote men hōs monimon, kai sēpseōs beltion, kai euōdes, kai skepēn hikanon parechesthai para tēs Graphēs epaineitai " pote de hōs akarpon kai dyskampes diaballetai, hōs kai eikona plēroun tou asebous. Eidon gar ton asebē hyperypsoumenon kai epairomenon hōs tas kedrous tou Libanou. Kath' ho to sēmainomenon kai nyn parelēphthē. Hē gar phōnē tou Kyriou syntribei kedrous. “Hōsper gar en tę̄ megaloprepei psychę̄ ginetai, houtō tous eikę̄ physioumenous, tous hepairontas heautous en tois nomizomenois hypsōmasi tou kosmou toutou, ploutou, ē doxēs, hē dynasteias, hē kallous sōmatos, hē dynameōs, hē ischyos. syntribein legetai. Kai syntripsei Kyrios tas kedrous tou Libanou. Hoi tois allotriois pragmasin epibainontes, kai ap᾽ ekeinōn heautois tēn alazoneian synagontes, houtoi eisi kedroi tou Libanou. Hōsper gar hai kedroi, kath᾽ heautas ousai hypsēlai, tǭ ep᾽ horous hypsēlou pephykenai, ek tēs prosthēkēs tou orous periphanesterai ginontai " houtō kai hoi tois phthartois tou kosmou pragmasin epereidomenoi kedroi men eisi dia tēn alazoneian kai to tēs dianoias heparma, Libanou de kedroi prosagoreuontai, dia to tǭ allotriǭ hypsōmati epagallesthai, kai hypo gēs kai tōn gēinōn pragmatōn, hoion hypo tēs koryphēs tou Libanou, pros alazoneian epairesthai. Ou pasas de tas kedrous syntribei ho Kyrios, alla tas tou Libanou. Epeidē gar eidōlolatreias topos ho Libanos, hosai psychai hepairontai kata tēs gnōseōs tou Theou, hautai tou Libanou onomazontai, kai syntribēs axiountai. Eisi gar tines kedroi tou Theou, has hai anadendrades tēs ap᾿ Aigyptou metatetheisēs ampelou kalyptousin, hōs en Psalmois memathēkamen Ekalypsen orē hē skia hautēs, kai hai anadendrades autēs tas kedrous tou Theou. Epei oun meta tōn allōn tōn peri Christou ennoiōn kai ampelos ho Kyrios hēmōn legetai. Egō gar eimi, phēsin, hē ampelos, hymeis ta klēmata; kedroi eisi tou Theou hoi teōs men. akarpoi kai pros kausin epitēdeioi, hypelthontes de tēn skepēn tou Christou, kai hoionei endysamenoi auton, ek tēs par᾽ autou charitos to akarpon tēs heautōn zōēs synkalyptousi. Tas men oun kedrous tou Theou leptynei autas hōs ton moschon ton Libanon. Mnēsthēti tou moschou tou en tę̄ ᾿Exodǭ, hon kata tēn eidōlolatreian aneplasan, hon eleptyne Mōysēs kai epotise ton laon. Ekeinǭ toinyn tǭ moschǭ paraplēsiōs holon ton Libanon kai tēn en autǭ kratousan synētheian tēs eidōlolatreias exaphanisei. Kai ho ēgapēmenos hōs huios monokerōtōn, Ho monogenēs Huios, ho didous zōēn tǭ kosmǭ, hotan men prospherę̄ thysian kai prosphoran heauton tǭ Theǭ hyper tōn hamartiōn hēmōn, kai amnos onomazetai͵ tou Theou kai probaton. Ide gar, phēsin, ho amnos tou Theou (th)" kai palin: Hōs probaton epi sphagēn ēchthē. Hotan de amynasthai deę̄ kai kathelein tēn dynasteian tēn epiphyomenēn tǭ genei tōn anthrōpōn, ektethēriōmenēn tina kai apēgriōmenēn …
The ram, then, is a leading animal, going before the sheep to nourishing pastures and resting waters, and back again to folds and steadings. Such too are those who preside over the flock of Christ: leading them to the flowering and fragrant food of spiritual teaching, [nourishing them] with living water by the supply of the Spirit, and guiding them to rest and to safety from those who plot against them. The word, then, wants the sons of these to be brought to the Lord by the sons of God. And if rams are those who lead the rest, their sons would be those formed by the teaching of those who preside toward the life of virtue through zeal for good works. “Bring, then, to the Lord, you sons of God, bring to the Lord sons of rams.” Have you learned whom he addresses? Have you learned about whom? “Bring to the Lord,” he says, “glory and honor.” How, then, do we, earth and ashes, bring glory to the great Lord? And how honor? Glory through good works, when our works shine before men, so that men, seeing our works, glorify our Father in heaven. And through self-control and the holiness fitting for those who profess godliness one can glorify God, according to the exhortation of Paul, who says, “Glorify God in your members.” This glory the Lord demands of those who believe in him and have been honored with the gift of adoption. “For a son,” it says, “glorifies his father”; and, “If I am a father, where is my glory?” And he brings honor to God who, according to the Proverb, honors God from his own just labors and offers him first fruits from his fruits of righteousness. And everyone who speaks of God with care, so as not to fall away from the right notion of the Father and of the Godhead of the Only-begotten and of the glory of the Holy Spirit, brings the Lord glory and honor. And he increases the glory who can give the reasons by which all things were created and by which they are held together, the providence that comes from him reaching even to the smallest things, and by which, after the dispensation here, they will be brought to judgment. The one who has been able himself to contemplate each thing with clear and unconfused reasonings, and, after contemplating it himself, can also present to others the truths about the goodness of God and his just judgment, he is the one who brings the Lord glory and honor, and who leads a life in keeping with such contemplation. For the light of such a man shines before men, the Father in heaven being glorified in word and deed and through every kind of brave deed. But he does not bring the Lord glory and honor who is excited about human glory, nor one who honors silver, nor one who honors the pleasures of the body, nor one who admires doctrines foreign to the worship of God. For as we bring glory to the Lord through good works, so through evil works we do the opposite. For what does he say to sinners? “Because of you my name is blasphemed among the nations.” And again the Apostle: “You dishonor God by breaking the law.” For contempt and disregard of the laws is an insult to the lawgiver. And of a badly managed house, in which there is anger and shouting, insolence and laughter, luxury and prodigality, uncleanness and licentiousness, the dishonor and shame of what goes on falls back on its master. It follows that we should understand that, as God is glorified in good works, so the enemy is glorified in evil ones. For when I take the members of Christ and make them members of a harlot, I have transferred the glory from him who saves me to him who destroys me. And the unbeliever exchanges the glory of the incorruptible God for an image of corruptible man and birds and four-footed beasts and creeping things on the earth. And one who reveres and serves the creature rather than the Creator brings glory not to God but to created things. So let anyone who calls something a creature and then worships it know the portion with which he will be ranked. Let us fear, then, lest, by bringing glory and boasting to the devil through our sin, we be handed over with him to eternal shame. That our sin becomes glory for the one who works it in us, understand what is said by an image. When two generals face each other, whenever this army wins, its commander carries off the glory; but when the opposing one prevails, the honor passes over to him. So in your good works it is the Lord who is glorified … . Do not imagine the enemies for me, nor look at the generals from afar; but look at yourself, and you will find the whole truth of the image. For when the mind wrestles with passion, if by vigor and attentiveness it prevails, it carries off the prizes of victory over the passion and, as it were, crowns God through itself. But when, having gone soft, it bows to pleasure, becoming a slave and captive to sins, it [brings] boasting and exultation and pride … [3] “Worship the Lord in his holy court.” After bearing the fruits that are required, worship is necessary. And worship is not that performed outside the Church but within the very court of God. “Do not devise for me,” he says, “private courts and synagogues. There is one holy court of God.” The court used to be the synagogue of the Jews; but after their sin against Christ their fold became desolate. That is why the Lord too says, “And I have other sheep, which are not of this fold,” speaking of those from the nations predestined to salvation, and showing that he has a court of his own besides that of the Jews. One must not, then, worship God outside this holy court, but having come to be inside it; so that no one outside it, or drawn away by those outside, may lose being in the court of the Lord. For many stand in the posture of prayer and yet are not in the court, because of the wandering of their mind and the distraction of their thought by care for vanity. … the heavenly way of life. That is why those planted here in the house of the Lord, which is the Church of the living God, will flourish there “in the courts of our God.” But one who makes a god of his belly, or glory, or money, or anything else he has honored above all things, neither worships the Lord nor is in the holy court, even if he seems worthy of the visible assemblies. “The voice of the Lord is upon the waters.” You will find the word “voice” used in many places. So, in order to understand what the voice of the Lord is, it is worth our gathering, as far as possible, what is written about voice in the divine Scripture: as in the oracle to Abraham, “And at once a voice came, saying: This man shall not be your heir”; and in the case of Moses, “And all the people saw the voice and the torches”; and again in Isaiah, “The voice of one saying, Cry out.” Our voice is either air that has been struck, or the form produced in the air that the speaker wishes to shape. What, then, is the voice of the Lord? Is it to be understood as a striking of the air? Or air that has been struck, reaching the hearing of the one to whom the voice comes? Or neither of these, but this is something of a different kind: an impression made on the governing part of those men whom God wishes to hear his own voice, so that this impression is analogous to that which often comes in dreams. For as, without the air being struck, we receive in our imaginations during sleep a memory of certain words and sounds, not taking in the voice through hearing but by our heart itself being impressed, so we must think that the voice from God comes about in the prophets. “The voice of the Lord is upon the waters.” As regards what is perceived by the senses, since the clouds, when they are full of water, produce a sound and a noise when they collide with one another, he says, “The voice of the Lord is upon the waters.” And also if there is a noise of waters breaking against some obstacle, and if the sea, [stirred] by the winds, … these lifeless things have a voice from the Lord, the word showing that all creation all but cries out, proclaiming its own Creator. And if thunder bursts from the clouds, we must think nothing else than that the God of glory thundered, and that it is the Lord who holds together the watery nature by himself. “The Lord is upon many waters.” For we have learned in the account of creation of water above the heavens, water again of the abyss, and another, the gatherings of the seas. Who, then, holds these together and does not let them be carried downward by their natural inclination, but the Lord who rests upon all things, who also has power over the waters? But perhaps, more mystically, “The voice of the Lord is upon the waters” when, after Jesus was baptized, a voice came from above: “This is my beloved Son.” For then the Lord was upon many waters, sanctifying the waters by baptism; and the God of glory thundered from above with the loud voice of his testimony. And over those being baptized there is spoken the voice left by the Lord: “Go,” it says, “baptize in the name of the Father and of the Son and of the Holy Spirit.” “The voice of the Lord,” then, “is upon the waters.” … [when wind,] caught in the hollows of a cloud and whirled by its force within the cavities of the clouds, seeks an outlet. The clouds, holding out because of their great compression, produce that rough sound from the rubbing of the wind; but when, stretched by the wind like bubbles, they can no longer hold out and contain it, they burst violently and, releasing the wind to breathe outward, produce the noises of thunder. This also naturally produces lightning. It is the Lord, then, who is upon the waters and who works the great noises of thunder, producing so great an excess of sound in the soft nature of the air. And you may also, according to the Church's interpretation, call thunder the handing on of the Gospel, which after baptism comes about in the souls of those already being perfected through the loud voice of the Gospel. That the Gospel is thunder is shown by the disciples who were renamed by the Lord and called “sons of thunder.” That is why the voice of such thunder is not in just anyone, but in one who is worthy to be called a wheel. “For the voice of your thunder,” it says, “was in the wheel.” If anyone, then, is stretching forward to what lies ahead, like the wheel, touching the earth with a small part, and wholly such as that of which Ezekiel spoke: “And I looked, and behold, one wheel upon the earth beside the four living creatures, and their appearance and their workmanship were like the appearance of Tharsis” …. [4] “The God of glory,” then, “thundered; the Lord is upon many waters.” The saints too are waters, because rivers flow from their belly, that is, spiritual teaching that waters the souls of the hearers. And again, they receive water springing up to eternal life, which becomes in those who have received it well a spring of water springing up to eternal life. Upon such waters, then, is the Lord. And remember too the story of Elijah, when the heaven was shut up for three years and six months, when, the sky being clear, on the summit of Carmel he heard the sound of much water; then followed thunder from the clouds and the pouring of water. “The Lord,” then, “is upon many waters.” “The voice of the Lord is in strength.” As the voice comes about in the wheel, so the voice of the Lord consists in strength. For the one who can do all things in Christ who strengthens him hears the commandments of the Lord and does them. The voice of the Lord, then, is not in the weak and slack soul, but in the one that works the good vigorously and strongly. “The voice of the Lord is in majesty.” Majesty is a virtue that is remarkably great. The one, then, who fittingly carries out the activities of great deeds, such a one is called a man of majesty. When, then, a soul is not enslaved to the mind of the flesh, but takes up a greatness and dignity befitting itself from its awareness of what it has from God, in it the voice of the Lord comes about. Those, then, who have lofty notions of God, who have contemplated the principles of creation in an elevated way and have been able to grasp in some measure the good of God's providence, and who besides are unsparing in their expenses and munificent in relieving the needs of the brothers, these are the people of majesty in whom the voice of the Lord dwells. For truly the man of majesty looks down on all bodily things, judging them worthy of no account in comparison with the invisible. No circumstance will grieve the man of majesty; no passion at all will disturb him, nor will the sins of base and contemptible little men move him; nor will uncleanness of the flesh humble him. For he is hard to approach for humbling passions, which cannot even look up at him because of the height of his mind. There is also said to be a majesty of God, as in, “Your majesty has been lifted up above the heavens.” Those, then, who think great things of God exalt his majesty. [5] “The voice of the Lord who breaks the cedars.” The cedar is sometimes praised by Scripture as lasting, superior to decay, fragrant, and able to give enough shelter; but sometimes it is censured as fruitless and hard to bend, so as even to furnish an image of the ungodly man: “For I saw the ungodly man exalted and lifted up like the cedars of Lebanon.” In this sense it has been taken now too. For “the voice of the Lord breaks the cedars.” For as it comes about in the soul of majesty, so it is said to break those who are vainly puffed up, who lift themselves up in what are thought the heights of this world: wealth, or glory, or power, or beauty of body, or might, or strength. “And the Lord will break the cedars of Lebanon.” Those who climb on others' affairs and gather boasting for themselves from them, these are cedars of Lebanon. For as cedars, tall in themselves, become more conspicuous by the addition of the mountain because they grow on a high mountain, so those who rely on the perishable affairs of the world are cedars because of their boasting and the elation of their mind, and are called cedars of Lebanon because they exult in another's height and are lifted up to boasting by the earth and earthly affairs, as by the summit of Lebanon. But the Lord does not break all the cedars, only those of Lebanon. For since Lebanon is a place of idolatry, all souls that lift themselves up against the knowledge of God are called those of Lebanon, and are thought worthy of breaking. For there are certain cedars of God, which the branches of the vine transplanted from Egypt cover, as we have learned in the Psalms: “Its shadow covered the mountains, and its branches the cedars of God.” Since, then, among the other names for Christ, our Lord is also called a vine (“For I am the vine,” he says, “you are the branches”), those are cedars of God who for a while were fruitless and fit for burning, but who came under the shelter of Christ and, as it were, put him on, and by the grace that comes from him cover over the fruitlessness of their own life. The cedars of God, then, … “and he will grind them small like the calf of Lebanon.” Remember the calf in Exodus, which they fashioned in their idolatry, which Moses ground small and made the people drink. Like that calf, then, he will make all of Lebanon, and the habit of idolatry that prevails in it, disappear. “And the beloved as the son of unicorns”: the only-begotten Son, who gives life to the world, when he offers himself as a sacrifice and offering to God for our sins, is called the lamb of God and a sheep. “Behold,” it says, “the lamb of God”; and again, “Like a sheep he was led to the slaughter.” But when he must defend and destroy the power that has grown up against the human race, a power become savage and wild, …
Textual problem in this passage: see the notes.
Ps 29:1 (28:1 LXX) (quotation, high confidence) · Ps 23:2 (22:2 LXX) (allusion, medium confidence) · Gen 18:27 (allusion, medium confidence) · Matt 5:16 (quotation, high confidence) · 1 Cor 6:20 (quotation, high confidence) · Mal 1:6 (quotation, high confidence) · Prov 3:9 (quotation, high confidence) · Isa 52:5 (quotation, high confidence) · Rom 2:24 (quotation, high confidence) · Rom 2:23 (quotation, high confidence) · 1 Cor 6:15 (quotation, high confidence) · Rom 1:23 (quotation, high confidence) · Rom 1:25 (quotation, high confidence) · Ps 29:2 (28:2 LXX) (quotation, high confidence) · John 10:16 (quotation, high confidence) · Ps 92:13 (91:14 LXX) (quotation, high confidence) · 1 Tim 3:15 (allusion, high confidence) · Phil 3:19 (allusion, high confidence) · Ps 29:3 (28:3 LXX) (quotation, high confidence) · Gen 15:4 (quotation, high confidence) · Exod 20:18 (quotation, high confidence) · Isa 40:6 (quotation, high confidence) · Gen 1:7 (allusion, medium confidence) · Matt 3:17 (quotation, high confidence) · Matt 28:19 (quotation, high confidence) · Mark 3:17 (allusion, high confidence) · Ps 77:18 (76:19 LXX) (quotation, high confidence) · Phil 3:13 (allusion, medium confidence) · Ezek 1:15 (quotation, high confidence) · Ezek 1:16 (quotation, high confidence) · John 7:38 (quotation, high confidence) · John 4:14 (quotation, high confidence) · 1 Kgs 18:41 (allusion, high confidence) · Jas 5:17 (allusion, high confidence) · Ps 29:4 (28:4 LXX) (quotation, high confidence) · Phil 4:13 (quotation, high confidence) · Ps 8:1 (8:2 LXX) (quotation, high confidence) · Ps 29:5 (28:5 LXX) (quotation, high confidence) · Ps 37:35 (36:35 LXX) (quotation, high confidence) · 2 Cor 10:5 (allusion, medium confidence) · Ps 80:10 (79:11 LXX) (quotation, high confidence) · John 15:5 (quotation, high confidence) · Ps 29:6 (28:6 LXX) (quotation, high confidence) · Exod 32:20 (allusion, high confidence) · John 1:29 (quotation, high confidence) · Isa 53:7 (quotation, high confidence)
Notes and citation
Summary: Basil explains Ps 29:1–6: the rams are the Church's leaders and their sons the faithful; glory and honor are brought by good works and right doctrine; worship belongs within the Church's one court; the Lord's voice is an inward impression, heard in baptism and the Gospel's thunder; and he breaks the proud cedars of Lebanon.
- Quotations: Ps 29:1–6 (LXX 28:1–6); Matt 5:16; 1 Cor 6:20 (“glorify God in your members”, in Basil's form); Mal 1:6; Prov 3:9; Isa 52:5 (Rom 2:24); Rom 2:23; 1 Cor 6:15; Rom 1:23, 25; John 10:16; Ps 92:13 (LXX 91:14); Gen 15:4; Exod 20:18; Isa 40:6; Matt 3:17; Matt 28:19; Ps 77:18 (LXX 76:19, “the voice of your thunder in the wheel”); Ezek 1:15–16; John 7:38; John 4:14; Phil 4:13; Ps 8:1 (LXX 8:2); Ps 37:35 (LXX 36:35); Ps 80:10 (LXX 79:11); John 15:5; John 1:29; Isa 53:7 (Acts 8:32). Allusions: Gen 18:27 (“earth and ashes”); Ps 23:2; Phil 3:19; 1 Tim 3:15; Gen 1:7–10; Mark 3:17; Phil 3:13; 1 Kgs 18:41–45 and Jas 5:17; Exod 32:20; 2 Cor 10:5. Basil's remark on one who calls something a creature and then worships it probably has in view those who called the Son a creature yet worshipped him. Migne's Latin, notes and repeated lines are interleaved in the scan and are removed by logged corrections. Lines are lost and marked “…”: after “it is the Lord who is glorified” (the contrasting clause about the enemy), after “pride” (the end of the comparison), before “the heavenly way of life” (Basil's statement of what the court signifies), after “if the sea, [stirred] by the winds” and after “is upon the waters” (the opening of the account of thunder, partly supplied in brackets), after “Tharsis”, and at the end of the section, which breaks off mid-sentence. The markers [3], [4] and [5] show where Migne's sections 3–5 begin. Words are also lost before “and he will grind them small” (Basil contrasts the cedars of God with those of Lebanon).
Notes on the original text
- Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading; word broken at a line end rejoined; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); word broken at a line end rejoined): χριὸς → κριὸς; καθἡγούμενον → καθηγούμενον; προθάτων → προβάτων; σηχοὺς → σηκοὺς; προδστῶτες → προεστῶτες; διδασχαλίας τροφὰς, → διδασκαλίας τροφὰς,; "1 (ογ. γἱ, 20. φοντες → …φοντες; ἐπιδουλευόντων → ἐπιβουλευόντων; ἐχ τῆς διδασχαλίας τῶν → ἐκ τῆς διδασκαλίας τῶν; Ἐνέγχατε → Ἐνέγκατε; Ἐνέγκατα → Ἐνέγκατε; ἐπιδάλλοντος → ἐπιβάλλοντος; εὐσέδειαν → εὐσέβειαν; νἱοθεσίας → υἱοθεσίας; διχαιοσύνης. → δικαιοσύνης.; “9 Μαίδςοἢ. τ, θ. δι γον. "}, 9. "να Δ πὶ οἴεγαι : δοὰ 8.118 6556, δὶ {ΠῚ γί θίιμῃ καθηγούμενος. Τίτου. Ταχίυϑ δὰπ Δοξάσατέ δὴ τὸν Θεὸν ἐν τῷ σώματι ὑμῶν. τῆς → τῆς; Α ἀδτα Πνεύματος → Πνεύματος; χαθ᾽ οὖς → καθ᾽ οὖς; ἔχτισται → ἔκτισται; χαθ᾽ οὗς συγχρατεῖται, → καθ᾽ οὗς συγκρατεῖται,; μιχροτάτων → μικροτάτων; διιχνουμένης, → διικνουμένης,; χαθ᾽ οὗς μετὰ → καθ᾽ οὗς μετὰ; οἰχονομίαν → οἰκονομίαν; χρίσιν → κρίσιν; ἀχϑήσεται. → ἀχθήσεται.; τραγοῖς → τρανοῖς; ἕχαστον → ἕκαστον; τεθεωρηχέναι, → τεθεωρηκέναι,; χρίσεως → κρίσεως; χεχρημένος → κεχρημένος; ἑπτοη → ἐπτοημένος; μένος δόξαν → δόξαν; θεοσεδείας → θεοσεβείας; βλασφημεῖτωι → βλασφημεῖται; παραθδάσεως → παραβάσεως; γόμου → νόμου; Ὕδρις → Ὕβρις; ὑ περοψία → ὑπεροψία; οἰχίας → οἰκίας; καχῶς → κακῶς; οἰχουμένης → οἰκουμένης; χραυγὴ, → κραυγὴ,; ὕδρις → ὕβρις; χρατοῦντα → κρατοῦντα; ᾿Αχόλουθον → ᾿Ακόλουθον; ς νοεῖν → νοεῖν; μετήνεγχα → μετήνεγκα; ἄπιστο: → ἄπιστος; εἰχόνι → εἰκόνι; σεδόμενος → σεβόμενος; χτίσει → κτίσει; χτίσαντα, οὗ τῷ → κτίσαντα, οὐ τῷ; χτίσμασιν. → κτίσμασιν.; χτίσμα λέγων → κτίσμα λέγων; προσχυνῶν, → προσκυνῶν,; Φοδηθῶμεν → Φοβηθῶμεν; χαύχημα → καύχημα; διαδόλῳ → διαβόλῳ; αἰσχύ- → αἰσχύνῃ; κ) γῃ παραδοθῶμεν. → παραδοθῶμεν.; εἰχόνος τὸ → εἰκόνος τὸ; νιχᾷ → νικᾷ; ἐπιχρατῇ, ἐπ᾽ → ἐπικρατῇ, ἐπ᾽; ἐχεῖνον πάλιν → ἐκεῖνον πάλιν; δοξα- → δοξα…; (πον, αὐ πηι 6} }Π ρα πλι5. 1105, 40 φιθιιϑάπιοάυη δχ "ον ὶβ οραογίι8 ποπογαιυγ δι, ἰἰὰ δχ αἰϊαυϊά 6556 δἷϊ, ἀρί"νδ6 διογαί, [8 βοβοδί δι) πὶ Ρᾶγ' δἰ πη τυ ἀΐπ6 ἰμ 16} 56. Αὐογίϑηἴι5 56 ἰμνίσθιη ἀυοἱνυ ἀσοῦυ5, οὐ ἰὸς ἀφιθη νἱμαεῖ!, ἢ ρα γαῖοῦ ἱρβίυθ Ἰυ4, παρὰ τὸν χτίσαντα, ροπίτπὶ Πΐς 6858 ΡγῸ ἀντὶ χράν μοι → μοι; πόῤῥιυθεν → πόῤῥωθεν; ἀποσχόπει → ἀποσκόπει; ἐπίσχεψαι, → ἐπίσκεψαι,; εἰχόνος εὑρήσεις. → εἰκόνος εὑρήσεις.; προσεχεία; → προσεχείας; ἐπιχρατῇ, φέρεται → ἐπικρατῇ, φέρεται; νιχητήρια, → νικητήρια,; ἑαυποὔ → ἑαυτοῦ; χαταμαλαχισθεὶς → καταμαλακισθεὶς; ὑποχύψῃ → ὑποκύψῃ; προσϑεο, → προσ…; φια ποπ επί ἐπ ἰιος οὐ! 51, Οὐπὶ δυΐδη) ἰο4 18» ὅ. Προσχυνήσατε → Προσκυνήσατε; χαρποφορίαν → καρποφορίαν; προσχύνησις. → προσκύνησις.; Προσχύνησις → Προσκύνησις; «ἧς Ἐχχλησίας, → τῆς Ἐκκλησίας,; ἣρτ,μωμένη. → ἠρημωμένη.; ἅλ1λα → ἄλλα; πρόθατα → πρόβατα; προσχυνεῖν → προσκυνεῖν; προσἧκε → προσῆκε; ἕξω τις → ἔξω τις; ἑλχόμενος → ἑλκόμενος; ἀφελχυσμὸν → ἀφελκυσμὸν; δια' → διανοίας; νοίας αὐτῶν → αὐτῶν; ἐπ᾿ ἄονιο → …; βιπὶ δθοηιὶπὶ, φυι εϑὶ Εἰ οἰ βία θεἱ υἱνθηιὶς, ἐπ ἐπ αἰτὲϊς θεὶ ποειτὶ βοτεθμπι 55, Οἱ δυίθαι σθη- Ρῥγδιΐυμ {ποτὶῖ, Θὰ 485 46 νος ϑογίρία δι, ργὸ νἱὶτὴν ἐπουράνιον → ἐπουράνιον; Περυτευμέγοι → Πεφυτευμένοι; οἴχῳ → οἴκῳ; Ἐχ. → Ἐκκλησία; χλησία Θεοῦ → Θεοῦ; ἐχεῖ Ἐν → ἐκεῖ Ἐν; ἐξαγθήσουσιν. → ἐξανθήσουσιν.; χοιλίαν, → κοιλίαν,; προσχυνεῖ τῷ → προσκυνεῖ τῷ; δοχῇ. → δοκῇ.; ὑδιίτων. → ὑδάτων.; χείμενον. → κείμενον.; ἐχ τῆς θείας → ἐκ τῆς θείας; ᾿Αδραὰμ → ᾿Αβραὰμ; «λέγουσα → λέγουσα·; περινόει τοὺς πολέμους. σης ἢ ἁγία τοῦ θεοῦ Ἐχχλησία "Βὲι νοχ Ἐχχλησία ἀὐεϑὶ εξ. τογιΐι8 προσῇχε τὸν Θεόν. 111, Πολλοὶ γὰρ ἑστᾶσιν ἐν σχήματι μὲν προσευχῆς, 5ἰς νοτίδγὰὶ βυνμια γος Ιθ60 τὰν {ΠΠ|, ααΐ βίδη!δβ ποι ρα ογᾶ- Οὐ → Οὐ; Μωῦσεϊ᾽ → Μωϋσέως·; Α πᾶς → πᾶς; «αὸς → λαὸς; Φωγὴ.“έγοντος" → Φωνὴ λέγοντος·; (ϑ1) βούλεται → βούλεται; ἐχφωνῶν. → ἐκφωνῶν.; ἑτερογεγῆς → ἑτερογενής; ἡγεμονιχοῦ → ἡγεμονικοῦ; καύτην → ταύτην; λαμδάνομέν → λαμβάνομέν; χαθ᾽ ὕπνον → καθ᾽ ὕπνον; «κινῶν → τινῶν; ἀχοῆς → ἀκοῆς; δεξά- Β μενοι → δεξάμενοι; χαρδίας → καρδίας; Φωγὴ Κυρίου ἐπὶ τῶν ὑδάτων. → Φωνὴ Κυρίου ἐπὶ τῶν ὑδάτων.; συγχρουόμεναι → συγκρουόμεναι; Φωγὴ, → Φωνὴ,; ταἄψυχα → …τὰ ἄψυχα; δειχνύντος → δεικνύντος; χτίσις → κτίσις; ἐχραγῇ, → ἐκραγῇ,; ς ἢ ὅτι → ἢ ὅτι; ἑδρόντησε, → ἑβρόντησε,; Μεμαθήχαμεν → Μεμαθήκαμεν; χοσμογενείᾳ → κοσμογενείᾳ; ἀδύσσου, → ἀβύσσου,; συγχρατῶν → συγκρατῶν; φυσιχῇ → φυσικῇ; ἐμδεθηχὼς, → ἐμβεβηκὼς,; μυστιχώτερον, → μυστικώτερον,; Φωγὴ Κυρίου ἐπὶ τῶν ὑδάτων, → Φωνὴ Κυρίου ἐπὶ τῶν ὑδάτων,; ιἰαὶ, Ἔχργθπογα νὰ]. Ουἱά ἰρίτατ οδδὶ νὸχ Βοιν πὶ ἢ 4υς, (Δ αἱ ὸ Ῥμδηίαϑῖα οὑπὶ δὰ αψα5 5 ρίι15 ἴῃ ΟΕΠΙ δ. Δη πη ηἰἰΔι65 ἰδη( πὶ Π0η Οἰαπιᾶτα “5. Ουὰ ἄνωθεν → ἄνωθεν; ἐπεθρόντησε. → ἐπεβρόντησε.; Ὁ ἃ Ποπιϊπο ΤΟΣ 506 Γ ὈδριϊΖαπαΐ5 ῥτοπυπιίϊλίυγ ι: παρὰ → παρὰ; χαταλειφθεῖσα → καταλειφθεῖσα; βαπείζετε → βαπτίζετε; ὄγομα → ὄνομα; Πγνεύματος. → Πνεύματος.; Συνφησί, ἐς ἴῃ Βαῷ. δδοιηόο, πες ἴῃ (ΟΡ. βοχίο γεροχοιλότησι → … κοιλότησι; χοιλώμασι → κοιλώμασι; ἐχεῖνον ἐκ → ἐκεῖνον ἐκ; βιαίως; → βιαίως; χατὰ → κατὰ; ἐργάξεσθαι → ἐργάζεσθαι; πέφυχε. → πέφυκε.; ὑπεοδολὴν → ὑπερβολὴν; ἐργαξόμενος. → ἐργαζόμενος.; ἐχχλησιχτιχὸν → ἐκκλησιαστικὸν; ἐχ τῶς → ἐκ τῆς; μΞγαλοφωνίας → μεγαλοφωνίας; χρηματίξοντες. → χρηματίζοντες.; ὀνομάξεσθαί → ὀνομάζεσθαι; ἐπεχτεινόμενης, → ἐπεκτεινόμενης,; οὗ ἔλεγεν → οὐ ἔλεγεν; Ἰεζεχιῇλ" → Ἰεζεκιὴλ·; απμας τππωιἰας. Δαν δυν οἱ ἰρϑὶ βαμοιΐ, οὐ δυο, ἀαιάγοπι ἡ] ἀγυ πὶ γοσοπὶ δα ἑνί! : πιὺχ [κτηΐηΐ πο ἰπ ἀ6}}}}} δἱ ἀἰββϑοίυιδ δηΐπι, βδὰ ἴῃ ὁ 48 δίγθηυθ ἃς Υἱ γι 6 Γ Ὀοηυπὶ ρογῆοί!. γος Βοινηϊπὶ ἰπ ἀ. 0 Θεὸς → Θεὸς; ἑξρόντησε, → ἐβρόντησε,; πο.ιϊλῶν. → πολλῶν.; ἐχ τῆς χοιλίας → ἐκ τῆς κοιλίας; πνευματιχὴ → πνευματικὴ; διδατχαλία → διδασκαλία; ἀχουόντων. → ἀκουόντων.; λαμδάνουσιν → λαμβάνουσιν; ξωὴν → ζωὴν; χαλῶς → καλῶς; λαδοῦσιε → λαβοῦσι; αἰθοίας → αἰθρίας; οὔὕτης → οὔσης; χορυφὴν → κορυφὴν; ἤχουσε → ἤκουσε; φωνῇς → φωνῆς; ἐπηχολούθησε → ἐπηκολούθησε; ἐχ νεφελῶν → ἐκ νεφελῶν; ῥνῆναι. → ῥυῆναι.; Κυ- → Κυρίου; »ίου ἐν → ἐν; ἀχούει τῶν → ἀκούει τῶν; ἐχλελυμένῃ → ἐκλελυμένῃ; ἐχπρεπῶς → ἐκπρεπῶς; χὸς ἐχόμενος, Βαϊ τροχὸς εἷς ἐπὶ γῆς ἐχόμενος. ΧΧ τυΐδειη τροχὸς εἷς ἐπὶ τῆς γῆς ἐχόμενος. ϑι- {ἰπ Οο}. χυδγια5. εἶδος αὐτοῦ. πράξεων → πράξεων; ἀχούει μεγαλοπρε- Α πῆς. → ἀκούει μεγαλοπρεπῆς.; σαρχὴς, → σαρκὸς,; ἐχ τῆς συναισθήσεως → ἐκ τῆς συναισθήσεως; ἀναλάδῃ, → ἀναλάβῃ,; τεθεωρηχότες → τεθεωρηκότες; χτίσεως → κτίσεως; ἐπιθαλεῖν → ἐπιβαλεῖν; «ἧς τοῦ → τῆς τοῦ; σωματιχὰ, → σωματικὰ,; χρίνων → κρίνων; περί» → περίστασις·; στασις" οὐδὲ → οὐδὲ; ἐχταράξει, → ἐκταράξει,; εὐχαταφρονήτων → εὐκαταφρονήτων; ἁμαρπήματα → ἁμαρτήματα; χινήσει" → κινήσει"; ἀχαθαρσία → ἀκαθαρσία; σαρχὸς → σαρκὸς; καπεινώσει. → ταπεινώσει.; πάφεσιν, → πάθεσιν,; προσόλέπειν → προσβλέπειν; μεγελοπρέπεια" → μεγαλοπρέπεια·; Ἐπήρθϑη → Ἐπήρθη; μεγαλοπρέκπειά → μεγαλοπρέπειά; μεδ. → μεγαλο….; συγνερίδοντος → συντρίβοντος; χέδρος → κέδρος; σχέπην ἱχανὸν → σκέπην ἱκανὸν; ἄχαρπον καὶ → ἄκαρπον καὶ; δυσχαμπὲς → δυσκαμπὲς; διαθάλλεται, → διαβάλλεται,; εἰχόνα → εἰκόνα; ἀσεδοῦς. → ἀσεβοῦς.; εδρίατυπι οορηίιϊιΐοπα δἰ δὶ σοηνθηΐϑι, πὶ ἰη [14 ἢϊ οἱ διϊφυδηῖιπι 54}16πὶ Βοη δία πὶ ργουϊάθηι Ὀεΐ εαβ51181}}}}8 {0 6 γα} 68 5υηῖ; ἢΐ, ἰπ Πι18π|, Ξυηἰ πη πἰ Πεΐ, ἴῃ πος ἰοθο : Εἰδυαία δεἰὶ πιπριϊ βοεπίϊα τὰ ἐμ} οὐογδίφαιιο, οἱ δὰ ῥγα δι άν ἰδβίπθη δρῖα ἃ ϑεγί- Εἶδον → Εἶδον; ἀσεδῆ → ἀσεβῆ; ἑπαιρό- → ἐπαιρόμενον; Ο (ογαὶ, ἱπιρίθαιψυθ. για, επίπι ἐπιρίιπι μενον ὡς → ὡς; Λιδάνον. Καθ' → Λιβάνου. Καθ'; συντρίδει χέδρους. → συντρίβει κέδρους.; εἰχῇ → εἰκῇ; ἑαντοὺς → ἑαυτοὺς; χόσμου → κόσμου; χάλλους → κάλλους; συντρίδειν → συντρίβειν; συγντρίψει → συντρίψει; Λιδάνου. Οἱ → Λιβάνου. Οἱ; ἐκιθαίνοντες, → ἐπιβαίνοντες,; ἐχείνων → ἐκείνων; χέδροι τοῦ Λιδάνου. Ὥσπερ → κέδροι τοῦ Λιβάνου. Ὥσπερ; χέδροι, → κέδροι,; πεφυχέναι, → πεφυκέναι,; προσθήχης → προσθήκης; χόσμον → κόσμου; ἕπερε:δόμενοι → ἐπερειδόμενοι; Λιδάνου δὲ → Λιβάνου δὲ; χέδροι προσαγορεύονκαι, → κέδροι προσαγορεύονται,; χορυφῆῇς → κορυφῆς; Λιθάνου, → Λιβάνου,; χέδρους συντρίδει ὁ → κέδρους συντρίβει ὁ; Λιδάνον. Ἐπειδὴ → Λιβάνου. Ἐπειδὴ; Λίθανος, → Λίβανος,; ψυκαὶ → ψυχαὶ; εἰ εἰευαίιπι εἰσι! οεάτοα 1ϑαπὶῖ". Οὐδ ἴῃ βἰ σι ῇοατ ἀΐσπ αὐ οοηίογϑηίυγ. ϑυπὶ δυΐδην ψβάδη) Α τοῦ → τοῦ; Λιθάνου ὀνομάξενται, → Λιβάνου ὀνομάζονται,; ἐμπὶ, ἰυχυῖ!, υἱεὲς, νος ραίπιϊ!6ς 1"; οοὐτί θεἰ δυηι ἰΐ, φυΐ συντριθῆς → συντριβῆς; χέδροι τοῦ Θεοῦ, → κέδροι τοῦ Θεοῦ,; χαλύπτουτιν, → καλύπτουσιν,; Ἑαλμοῖς → Ψαλμοῖς; μεμαθῆχαμεν → μεμαθῆκαμεν; Ἑχάλυψεν → Ἐκάλυψεν; σχιὰ → σκιὰ; χέδρους τοῦ → κέδρους τοῦ; ἄμπειλος, → ἄμπελος,; (ὃ) τὰ → τὰ; χιλήματαν → κλήματα·; χέδροι εἰσὶ → κέδροι εἰσὶ; ἄχαρποι → ἄκαρποι; σχέπην τοῦ → σκέπην τοῦ; ἐχ τῆς παρ᾽ → ἐκ τῆς παρ᾽; ἄχαρπον τῆς → ἄκαρπον τῆς; συγχαλύπτουσι. → συγκαλύπτουσι.; χέδρους τοὺ Θεοῦ → κέδρους τοῦ Θεοῦ; ἀναπτυγεῖ → λεπτυνεῖ; Αἰξαγον. → Λίβανον.; Ἐχείνῳ → Ἐκείνῳ; Λίδανον → Λίβανον; χρατοῦσαν → κρατοῦσαν; μογοχερώτων, → μονοκερώτων,; χόσμῳ, → κόσμῳ,; θυτίαν → θυσίαν; πρόθατον. → πρόβατον.; “1}δὲ → Ἴδε; ἀμτὸς → ἀμνὸς; πρόδατον → πρόβατον; χαθελεῖν → καθελεῖν; ἰοτο αἰ φα δῖε, πειε ἀυτπιῖει ἱπ ργαεορὶ "5. Ἐπτυ 4 Ο ἀνθρώπων, → ἀνθρώπων,; ἐχτεθηριωμένην → ἐκτεθηριωμένην; ᾿ἰραγίδίθμ), ἰῃ Ὀοηδπὶ δἰ μι τ ἰἾη6πὶ ἀθάυοϊ. Εἰ ἴῃ δι ]οδη. τ 399. 33 Αοί. ν1 52. [58.}}1 7. εἷν Εδἰιϊο Ῥαγὶβ, Λιδάνου χέδροι ὀνομάζονται. Υοχ εἷἰο Ραγίβ. ὑμεῖς δέ. Μοχ ἴῃ (οἰδεγιϊπὶ8 βϑουμ 0 εἰ συπήμ ὑπελθόντες δὲ τῇ σχέπῃ. → ….
Topics: Christology, Baptism
Cite (SBL): Basil, Hom. Ps. 28.2 (PG 29:383; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/14-9/#p-28-2). (abbreviation not yet checked)
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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.