Homilies on the Psalms 32.9–33.2

Basil of Caesarea · Homilies on the Psalms · ca. 360-378 · Caesarea · 5 passages

Greek text: PG 29.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 32

32.9PG 29:598

Οὐ σώζεται βασιλεὺς διὰ πολλὴν δύναμιν. Οὐ στρατιωτικῆς δυνάμεως περιβολὴ, οὐ τείχη πόλεων, οὐ πεζικὴ φάλαγξ, οὐχ ἱππικὴ δύναμις, οὐ ναυτικῆς ἰσχύος παρασκευὴ βασιλεῖ τὴν σωτηρίαν περιποιεῖ. Κύριος γὰρ καθιστᾷ βασιλεῖς καὶ μεθιστᾷ, καὶ οὐχ ἔστιν ἐξουσία εἰ μὴ ὑπὸ Θεοῦ τεταγμένη. Σώζεται δὲ οὖν βασιλεὺς οὐ παρὰ τὴν πολλὴν δύναμιν, ἀλλὰ παρὰ τὴν θείαν χάριν. “Ὥστε ἀληθῆ καὶ τούτοις εἶναι τὸν λόγον, ὅτι Χάριτί ἐστε σεσωσμένοι. “Ὥσπερ οὐδὲ - γεωργὸς τοσοῦτον διὰ τὴν γεωργικὴν ἐπιμέλειαν τυγχάνει τοῦ γεωργικοῦ μέρους, ὅσον διὰ τὸν αὔξοντα τὰ γεωργούμενα Θεόν. Οὔτε γὰρ ὁ φυτεύων ἐστί τι, οὔτε ὁ ποτίζων, ἀλλ᾽ ὁ αὐξάνων Θεός. Εἰ δὲ καρδία βασιλέως ἐν χειρὶ Θεοῦ, οὐ σώζεται διὰ τὴν ὁπλιτικὴν δύναμιν, ἀλλὰ διὰ τὴν θείαν χειραγωγίαν. Ἐν χειρὶ δὲ Θεοῦ ἐστιν οὐχ ὁ τυχὼν, ἀλλ᾽ ὁ ἄξιος τῆς τοῦ βασιλέως προσηγορίας. Ὡρίσαντο δέ τινες βασιλείαν εἶναι τὴν ἔννομον ἐπιστασίαν, ἣ τὴν ἐπὶ πᾶσιν ἀρχὴν ἀνυπεύθυνον ἁμαρτίᾳ. Καὶ γίγας οὐ σωθήσεται ἐν πλήθει ἰσχύος αὐτοῦ. Γίγαντα λέγει τὸν φυσικῇ δυνάμει καὶ τόνῳ σωματικῷ κεχρημένον. Οὔτε οὖν βασιλεὺς τὴν ἐκ τοῦ ὁπλιτικοῦ θείαν ἀρχοῦσαν ἔχει πρὸς σωτηρίαν, οὔτε ὁ ἀνδρεῖος ἑαυτῷ πρὸς πάντα ἐπαρκεῖν ἐστιν ἱκανός. ᾿Ασθένεια γάρ ἔστι καὶ ἀδυναμία πάντα ὁμοῦ τὰ ἀνθρώπινα πρὸς τὴν ἀληθινὴν δύναμιν παραβαλλόμενα. τοῦτο Τὰ ἀσθενῆ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα καταισχύνῃ τὰ ἰσχυρά" καὶ ἐκ στόματος νηπίων καὶ θηλαζόντων κατηρτίσατο αἶνον, ἵνα καταλύσῃ τὸν ἐχθρὸν καὶ ἐκδικητὴν. Μάλιστα γὰρ ἔλαμψεν ἡ θεία χάρις ἐν τοῖς νηπίοις καὶ ἀνοήτοις ἐνεργουμένη. Ψευδὴς ἵππος εἰς σωτηρίαν" ἐν δὲ πλήθει δυνάμεως αὐτοῦ οὐ σωθήσεται. Ἐκβέβληται τῆς χρήσεως τῶν ἁγίων ὁ ἵππος, Καὶ οὔτε ἐν πολέμοις εὐημερῶν ὁ Ἰσραὴλ ἱππικὴ δυνάμει ποτὲ φαίνεται κεχρημένος, οὔτε ἰδίᾳ ο τις τῶν ἁγίων τὴν χρῆσιν τῶν ἵππων ὡς ἁρμόζουσαν παρεδέξατο,, Φαραὼ δὲ ἵππῳ χρῆται, καὶ Σεναχηρεὶμ ὁ ὑπερήφανος τῇ περιουσίᾳ τῶν ἵππων μέγα φρονεῖ. Διόπερ τοῦ μὲν Φαραὼ ἵππον καὶ ἀναβάτην ἔῤῥιψεν εἰς θάλασσαν: τοῦ δὲ Σεναχηρεὶμ ἐνύσταξαν πάντες οἱ ἐπιβεβηκότες τοῖς ἵπποις " ὅθεν καὶ ὁ διὰ Μωῦσέως νόμος τὰ περὶ βασιλέων νομοθετῶν, Οὐ πληθυνεῖ, φησὶν, ἑαυτῷ ἵππον. Ἐν δὲ πλήθει δυνάμεως αὐτοῦ οὐ σωθήσεται. “Ὅταν γὰρ ἀσθενῶ, φησὶ, τότε δυνατός εἰμι. Τὸ δὲ πλῆθος τῆς σωματικῆς δυνάμεως ἐμπόδιόν ἐστι πρὸς τὴν σωτηρίαν τοῦ πνεύματος.

Ou sōzetai basileus dia pollēn dynamin. Ou stratiōtikēs dynameōs peribolē, ou teichē poleōn, ou pezikē phalanx, ouch hippikē dynamis, ou nautikēs ischyos paraskeuē basilei tēn sōtērian peripoiei. Kyrios gar kathistą basileis kai methistą, kai ouch estin exousia ei mē hypo Theou tetagmenē. Sōzetai de oun basileus ou para tēn pollēn dynamin, alla para tēn theian charin. “Hōste alēthē kai toutois einai ton logon, hoti Chariti este sesōsmenoi. “Hōsper oude - geōrgos tosouton dia tēn geōrgikēn epimeleian tynchanei tou geōrgikou merous, hoson dia ton auxonta ta geōrgoumena Theon. Oute gar ho phyteuōn esti ti, oute ho potizōn, all᾽ ho auxanōn Theos. Ei de kardia basileōs en cheiri Theou, ou sōzetai dia tēn hoplitikēn dynamin, alla dia tēn theian cheiragōgian. En cheiri de Theou estin ouch ho tychōn, all᾽ ho axios tēs tou basileōs prosēgorias. Hōrisanto de tines basileian einai tēn ennomon epistasian, hē tēn epi pasin archēn anypeuthynon hamartią. Kai gigas ou sōthēsetai en plēthei ischyos autou. Giganta legei ton physikę̄ dynamei kai tonǭ sōmatikǭ kechrēmenon. Oute oun basileus tēn ek tou hoplitikou theian archousan echei pros sōtērian, oute ho andreios heautǭ pros panta eparkein estin hikanos. ᾿Astheneia gar esti kai adynamia panta homou ta anthrōpina pros tēn alēthinēn dynamin paraballomena. touto Ta asthenē tou kosmou exelexato ho Theos, hina kataischynę̄ ta ischyra" kai ek stomatos nēpiōn kai thēlazontōn katērtisato ainon, hina katalysę̄ ton echthron kai ekdikētēn. Malista gar elampsen hē theia charis en tois nēpiois kai anoētois energoumenē. Pseudēs hippos eis sōtērian" en de plēthei dynameōs autou ou sōthēsetai. Ekbeblētai tēs chrēseōs tōn hagiōn ho hippos, Kai oute en polemois euēmerōn ho Israēl hippikē dynamei pote phainetai kechrēmenos, oute idią o tis tōn hagiōn tēn chrēsin tōn hippōn hōs harmozousan paredexato,, Pharaō de hippǭ chrētai, kai Senachēreim ho hyperēphanos tę̄ periousią tōn hippōn mega phronei. Dioper tou men Pharaō hippon kai anabatēn errhipsen eis thalassan: tou de Senachēreim enystaxan pantes hoi epibebēkotes tois hippois " hothen kai ho dia Mōyseōs nomos ta peri basileōn nomothetōn, Ou plēthynei, phēsin, heautǭ hippon. En de plēthei dynameōs autou ou sōthēsetai. “Hotan gar asthenō, phēsi, tote dynatos eimi. To de plēthos tēs sōmatikēs dynameōs empodion esti pros tēn sōtērian tou pneumatos.

“A king is not saved by a great army.” Not the encircling of a military force, not the walls of cities, not an infantry phalanx, not a cavalry force, not the equipment of naval strength wins a king salvation. For the Lord sets up kings and removes them, and there is no authority except that appointed by God. So a king is saved not by a great army but by divine grace, so that for kings too the word is true, “By grace you have been saved.” Just as the farmer receives his share of the crops not so much because of his care in farming as because of God, who gives growth to what is farmed: “For neither is he who plants anything, nor he who waters, but God who gives the growth.” And if “the king's heart is in the hand of God,” he is not saved by his military force but by divine guidance. But it is not just anyone who is in the hand of God, but the one who is worthy of the name of king. Some have defined kingship as lawful rule, or as rule over all, not accountable for sin. “And a giant will not be saved by the greatness of his strength.” He calls a giant one who has natural power and bodily vigor. So neither does a king have sufficient help for salvation from his army, nor is the brave man able to suffice for himself in all things. For all human things together are weakness and powerlessness when compared with the true power. “God chose the weak things of the world to shame the strong,” and “out of the mouth of infants and sucklings he perfected praise, to destroy the enemy and avenger.” For divine grace shone out most when working in infants and the simple. “A horse is a false hope for safety; and by the greatness of its power it will not be saved.” The horse has been cast out of the use of the saints. Neither is Israel ever seen using cavalry when prospering in wars, nor did any of the saints in private accept the use of horses as fitting. But Pharaoh uses the horse, and Sennacherib the proud prides himself on his abundance of horses. That is why “horse and rider he threw into the sea” of Pharaoh, and all who were mounted on horses of Sennacherib “slumbered.” Hence the law given through Moses, laying down rules for kings, says, “He shall not multiply horses for himself.” “And by the greatness of its power it will not be saved.” “For when I am weak,” he says, “then I am strong.” And the abundance of bodily power is a hindrance to the salvation of the spirit.

Ps 33:16 (32:16 LXX) (quotation, high confidence) · Dan 2:21 (allusion, high confidence) · Rom 13:1 (quotation, high confidence) · Eph 2:5 (quotation, high confidence) · 1 Cor 3:7 (quotation, high confidence) · Prov 21:1 (quotation, high confidence) · 1 Cor 1:27 (quotation, high confidence) · Ps 8:2 (8:3 LXX) (quotation, high confidence) · Ps 33:17 (32:17 LXX) (quotation, high confidence) · Exod 15:1 (quotation, high confidence) · Ps 76:6 (75:7 LXX) (quotation, high confidence) · Deut 17:16 (quotation, high confidence) · 2 Cor 12:10 (quotation, high confidence)

Notes and citation

Summary: On Ps 33:16–17 Basil teaches that kings, giants and horses are not saved by their strength but by God's grace, which shines most in the weak; the saints did not trust in horses, which belong to Pharaoh and Sennacherib.

Quotations: Ps 33:16–17 (LXX 32:16–17); Rom 13:1; Eph 2:5; 1 Cor 3:7; Prov 21:1; 1 Cor 1:27; Ps 8:2 (LXX 8:3); Exod 15:1; Ps 76:6 (LXX 75:7); Deut 17:16; 2 Cor 12:10. Allusions: Dan 2:21; 2 Kgs 19:23 (Sennacherib's chariots). The definitions of kingship (“lawful rule”, “rule not accountable”) are commonplaces of Greek political thought. Migne's Latin and notes in the scan before the last sentence are removed by logged corrections.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers)): βασιμεὺς → βασιλεὺς; πο.λ.1ὴν → πολλὴν; Οὺ → Οὐ; στρατιωτιχῆς → στρατιωτικῆς; περ:θολὴ, → περιβολὴ,; ἱππιχῇ δύναμις, → ἱππικὴ δύναμις,; ναυτιχῖς → ναυτικῆς; παρασχευὴ → παρασκευὴ; χαθιστᾷ → καθιστᾷ; Σώξεται → Σώζεται; ῦ δε οὖν → δὲ οὖν; Α ἴὰγ τὴν → τὴν; Χάριτέ → Χάριτί; σεσωσμένγοι. → σεσωσμένοι.; γεωργιχὴν → γεωργικὴν; γεωργιχοῦ → γεωργικοῦ; ἀ.1.1. → ἀλλ᾽; Ἐὶ → Εἰ; χαρδία → καρδία; ὁπλιτιχὴν → ὁπλιτικὴν; πιλήθει → πλήθει; φυσιχῇ → φυσικῇ; σωματιχῷ → σωματικῷ; χεχρημένον. → κεχρημένον.; ἐχ τοῦ → ἐκ τοῦ; ὁπλιτιχοῦ → ὁπλιτικοῦ; ἐπαρχεῖν → ἐπαρκεῖν; ἱχανός. → ἱκανός.; {άρ → γάρ; παραθαλλόμενα. → παραβαλλόμενα.; ἵγα → ἵνα; ἕχ → ἐκ; χατηρτίσατο → κατηρτίσατο; χαταλύσῃ → καταλύσῃ; ἐχδικητὴν. → ἐκδικητὴν.; Ἐχθέθληται → Ἐκβέβληται; ἱππιχῇ δυνάμει → ἱππικὴ δυνάμει; χεχρημένος, → κεχρημένος,; ἀρμόξουσαν → ἁρμόζουσαν; ἀναὀάτην → ἀναβάτην; ἐπιδεδηχότες → ἐπιβεβηκότες; πιϊηθυνεῖ, → πληθυνεῖ,; δεὦ → γὰρ; φιὲ ἱπογεπιεπίμηι ἀαὶ θεμε "5. Οὐο} δὶ δὶ ἤθη 6ϑὲ σι! θεῖ, δοὰ αυὶ βἷς ἱ ρϑασδίο οθποχίυβ ἤθη 51. Εἰ σίσας πον δαέμι θ 6. }ΠΠπ48 δηΐπὶ οἱ ἐπε γπι 5 δυηΐ οἰηηΐα δίινυὶ μδἰ ἐχ οτϑ ἰπίδη!ιπι οἱ Ἰδοιεπιίαιν ροτίδοϊ! θυ άδιν, αἱ ἀδβιγυδὶ ἰη ἴση οἱ υἱιογοην}». Νὴ αἰ νίπ ΓΟ δι δι. αὐτὰ 55, εἴ δι μογθυ5. 116 ΘῈ πη Δ γὰρ ἀσθενῶ, → ἀσθενῶ,; σωματιχῆς → σωματικῆς.

Cite (SBL): Basil, Hom. Ps. 32.9 (PG 29:598; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/32-9/#p-32-9). (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.

32.10PG 29:598

᾿Ιδοὺ οἱ ὀφθαλμοὶ Κυρίου ἐπὶ τοὺς φοβουμένους αὐτόν. ᾿Αλλαχοῦ μὲν εἴρηται" Ὀφθαλμοὶ Κυρίου ἐπὶ δικαίους" ἐνταῦθα δὲ, ᾿Επὶ τοὺς φοβουμένους αὐτόν, Ὅταν ἡμεῖς ἐπὶ τὸν Κύριον … καὶ ὥσιν ἡμῶν οἱ ὀφθαλμοὶ πρὸς αὐτὸν, ὥστ᾽ ἂν εἰπεῖν ἡμᾶς - ᾿Ιδοὺ ὡς ὀφθαλμοὶ δούλων εἰς χεῖρας τῶν κυρίων αὐτῶν, οὕτως οἱ ὀφθαλμοὶ ἡμῶν πρὸς Κύριον τὸν Θεὸν ἡμῶν " τότε οἱονεὶ ἐφελκόμεθα πρὸς τὴν ἐπισκοπὴν ἡ μῶν τὸν ὀφθαλμὸν τοῦ Κυρίου. Τοὺς ἐλπίζοντας ἐπὶ τὸ ἔλεος αὐτοῦ. Τὸ ταπεινὸν τῶν δουλευόντων τῷ Κυρίῳ ἐμφαίνει, πῶς ἐπὶ τὸ ἔλεος αὐτοῦ ἐλπίζουσιν. Ὃ γὰρ μὴ πεποιθὼς ἐπὶ τοῖς ἑαυτοῦ ἀνδραγαθήμασι, μηδὲ προσδοκῶν ἐξ ἔργων δικαιωθήσεσθαι, μόνην ἔχει τὴν ἐλπίδα τῆς σωτηρίας τοὺς οἰκτιρμοὺς τοῦ Θεοῦ. Ὅταν γὰρ ἐνθυμηθῇ τὸ, ᾿Ιδοὺ Κύριος καὶ ὁ μισθὸς αὑτοῦ, ἀποδοῦναι ἑκάστῳ ὡς τὸ ἔργον αὐτοῦ, καὶ λογίσηται ἑαυτοῦ τὰ πονηρὰ ἔργα, φοβεῖται μὲν τὴν κόλασιν καὶ ὑποπτήσσει τοῖς ἀπειλουμένοις " πρὸς δὲ τὸ μὴ καταποθῆναι ὑπὸ τῆς λύπης, εὔελπίς ἐστι πρὸς τοὺς οἰκτιρμοὺς τοῦ Θεοῦ καὶ τὸ φιλάνθρωπὸν ἀποβλέπων. Ἐλπίζει δὲ, ὅτι ῥυσθήσεται ἡ ψυχὴ αὐτοῦ ἐκ θανάτου, καὶ διατραφήσεται ὑπ᾽ αὐτοῦ ἐν λιμῷ. Ἡ δὲ ψυχὴ ἡμῶν ὑπομενεῖ τῷ Κυρίῳ, ὅτι βοηθὸς καὶ ὑπερασπιστὴς ἡμῶν ἐστι. Παράκλησιν ἔχει πρὸς ὑπομονὴν ὁ λόγος " ὥστε κἄν ποτε καταληφθῶμεν ὑπό τινος τῶν ἐκθλιβόντων ἡμᾶς, μὴ χωρισθῆναι ἀπὸ τῆς ἀγάπης τοῦ Θεοῦ τῆς ἐν Χριστῷ Ἰησοῦ, ἀλλ᾽ ὅλῃ ψυχῇ ὑπομένειν τὰ ἐπίπονα, τὴν παρὰ Θεοῦ βοήθειαν ἀναμένοντας. Ὅτι ἐν αὑτῷ εὐφρανθήσεται ἡ καρδία ἡμῶν, καὶ ἐν τῷ ὀνόματι τῷ ἁγίῳ αὐτοῦ ἠλπίσαμεν. Τοῦτο συνάδει τοῖς ἐν τῇ ἀρχῇ τοῦ ψαλμοῦ: Ἀγαλλιᾶσθε, δίκαιοι, ἐν Κυρίῳ" καὶ, Ἐν αὐτῷ εὐφρανθήσεται ἡ καρδίᾳ ἡμῶν, Καί μοι δοκεῖ κατὰ ταῦτα εἰρηκέναι ὁ ᾿Απόστολος τὸ, Ἐν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς" καὶ τὸ, Οὐ μόνον δὲ, ἀλλὰ καὶ καυχώμενοι ἐν ταῖς θλίψεσιν. Εἰπὼν γὰρ ὁ Ψαλμῳδὸς, ὅτι Ἡ ψυχὴ ἡμῶν ὑπομενεῖ τῷ Κυρίῳ, ἵνα δείξῃ, ὅτι οὐχὶ βιαίως οὐδὲ καταπιεζόμενος ὑπὸ τῶν θλίψεων τὴν ὑπομονὴν ἐπιδείκνυται, ἀλλὰ μετὰ πάσης χαρᾶς ὑποδέχεται τὰς ὑπὲρ τοῦ ὀνόματος τοῦ Κυρίου κακώσεις, Οὐ μόνον, φησὶν, ὑπομένομεν, ἀλλὰ καὶ Ἐν αὐτῷ εὐφρανθήσεται ἡ καρδία ἡμῶν, καὶ ἐν τῷ ὀνόματι τῷ ἁγίῳ αὐτοῦ ἠλπίσαμεν. Ἀρκεῖ ἡμῖν τὸ ὀνομάζεσθαι Χριστιανοὺς πρὸς τὸ πᾶσαν ἐκφυγεῖν τὴν ἀπὸ τῶν ἐναντίων … Θεοῦ, οὐ πάντως διὰ τὸ ἐν συλλαβαῖς ἔχειν τινὰ δύναμιν ἁγιαστικὴν, ἀλλ᾽ ὅτι πᾶσα ἡ ἰδιότης τοῦ Θεοῦ, καὶ ἡ ἔννοια τῶν ἐξαιρέτως περὶ αὐτὸν θεωρουμένων ἁγία ἐστὶ καὶ ἀγαθή. Γένοιτο, Κύριε, τὸ ἔλεός σου ἐφ' ἡμᾶς, καθάπερ ἠλπίσαμεν ἐπὶ σοί. Ὁρᾷς πῶς ἐπιστημόνως προσηύξατο; Τὴν ἰδίαν διάθεσιν μέτρον ἐποίησε τῆς ἐπιχορηγίας τῶν οἰκτιρμῶν τοῦ Θεοῦ. Τοσοῦτος, φησὶ, γένοιτο ὁ ἔλεός σου ἐφ᾽ ἡμᾶς, ὅσην φθάσαντες ἡμεῖς ἐπὶ σοὶ τὴν ἐλπίδα κατεβαλόμεθα. Πᾶσα δὲ ἡμῶν ἡ ἐλπὶς ἐπιστρέψαι εἰς τὴν ἀνάπαυσιν, ἵνα, μετασχηματισθέντος τοῦ σώματος τῆς ταπεινώσεως ἡμῶν, νοήσωμεν αὐτὸ τοῦτο γενόμενον σύμμορφον τῷ σώματι τῆς δόξης.

᾿Idou hoi ophthalmoi Kyriou epi tous phoboumenous auton. ᾿Allachou men eirētai" Ophthalmoi Kyriou epi dikaious" entautha de, ᾿Epi tous phoboumenous auton, Hotan hēmeis epi ton Kyrion … kai hōsin hēmōn hoi ophthalmoi pros auton, hōst᾽ an eipein hēmas - ᾿Idou hōs ophthalmoi doulōn eis cheiras tōn kyriōn autōn, houtōs hoi ophthalmoi hēmōn pros Kyrion ton Theon hēmōn " tote hoionei ephelkometha pros tēn episkopēn hē mōn ton ophthalmon tou Kyriou. Tous elpizontas epi to eleos autou. To tapeinon tōn douleuontōn tǭ Kyriǭ emphainei, pōs epi to eleos autou elpizousin. Ho gar mē pepoithōs epi tois heautou andragathēmasi, mēde prosdokōn ex ergōn dikaiōthēsesthai, monēn echei tēn elpida tēs sōtērias tous oiktirmous tou Theou. Hotan gar enthymēthę̄ to, ᾿Idou Kyrios kai ho misthos hautou, apodounai hekastǭ hōs to ergon autou, kai logisētai heautou ta ponēra erga, phobeitai men tēn kolasin kai hypoptēssei tois apeiloumenois " pros de to mē katapothēnai hypo tēs lypēs, euelpis esti pros tous oiktirmous tou Theou kai to philanthrōpon apoblepōn. Elpizei de, hoti rhysthēsetai hē psychē autou ek thanatou, kai diatraphēsetai hyp᾽ autou en limǭ. Hē de psychē hēmōn hypomenei tǭ Kyriǭ, hoti boēthos kai hyperaspistēs hēmōn esti. Paraklēsin echei pros hypomonēn ho logos " hōste kan pote katalēphthōmen hypo tinos tōn ekthlibontōn hēmas, mē chōristhēnai apo tēs agapēs tou Theou tēs en Christǭ Iēsou, all᾽ holę̄ psychę̄ hypomenein ta epipona, tēn para Theou boētheian anamenontas. Hoti en hautǭ euphranthēsetai hē kardia hēmōn, kai en tǭ onomati tǭ hagiǭ autou ēlpisamen. Touto synadei tois en tę̄ archę̄ tou psalmou: Agalliasthe, dikaioi, en Kyriǭ" kai, En autǭ euphranthēsetai hē kardią hēmōn, Kai moi dokei kata tauta eirēkenai ho ᾿Apostolos to, En toutois pasin hypernikōmen dia tou agapēsantos hēmas" kai to, Ou monon de, alla kai kauchōmenoi en tais thlipsesin. Eipōn gar ho Psalmǭdos, hoti Hē psychē hēmōn hypomenei tǭ Kyriǭ, hina deixę̄, hoti ouchi biaiōs oude katapiezomenos hypo tōn thlipseōn tēn hypomonēn epideiknytai, alla meta pasēs charas hypodechetai tas hyper tou onomatos tou Kyriou kakōseis, Ou monon, phēsin, hypomenomen, alla kai En autǭ euphranthēsetai hē kardia hēmōn, kai en tǭ onomati tǭ hagiǭ autou ēlpisamen. Arkei hēmin to onomazesthai Christianous pros to pasan ekphygein tēn apo tōn enantiōn … Theou, ou pantōs dia to en syllabais echein tina dynamin hagiastikēn, all᾽ hoti pasa hē idiotēs tou Theou, kai hē ennoia tōn exairetōs peri auton theōroumenōn hagia esti kai agathē. Genoito, Kyrie, to eleos sou eph' hēmas, kathaper ēlpisamen epi soi. Horąs pōs epistēmonōs prosēuxato? Tēn idian diathesin metron epoiēse tēs epichorēgias tōn oiktirmōn tou Theou. Tosoutos, phēsi, genoito ho eleos sou eph᾽ hēmas, hosēn phthasantes hēmeis epi soi tēn elpida katebalometha. Pasa de hēmōn hē elpis epistrepsai eis tēn anapausin, hina, metaschēmatisthentos tou sōmatos tēs tapeinōseōs hēmōn, noēsōmen auto touto genomenon symmorphon tǭ sōmati tēs doxēs.

“Behold, the eyes of the Lord are on those who fear him.” Elsewhere it is said, “The eyes of the Lord are on the righteous,” but here, “on those who fear him.” When we … toward the Lord, and our eyes are toward him, so that we can say, “Behold, as the eyes of servants to the hands of their masters, so our eyes are toward the Lord our God,” then we, as it were, draw the eye of the Lord to watch over us. “On those who hope in his mercy.” It shows the humility of those who serve the Lord, how they hope in his mercy. For one who does not trust in his own brave deeds, nor expects to be justified by works, has as his only hope of salvation the compassion of God. For when he considers, “Behold, the Lord, and his reward, to repay each according to his work,” and reckons up his own evil works, he fears the punishment and cowers at the threats; but so as not to be swallowed up by grief, he is of good hope, looking to the compassion and love for mankind of God. And he hopes that his soul will be delivered from death and nourished by him in famine. “Our soul will wait for the Lord, for he is our helper and protector.” The word gives encouragement toward endurance, so that, even if we are ever overtaken by one of those who afflict us, we may not be separated from the love of God in Christ Jesus, but may endure hardships with our whole soul, waiting for the help from God. “For in him our heart will rejoice, and in his holy name we have hoped.” This agrees with what was said at the beginning of the psalm, “Rejoice, you righteous, in the Lord,” and “In him our heart will rejoice.” And I think the Apostle said in accordance with this, “In all these things we are more than conquerors through him who loved us,” and “Not only so, but we also boast in our afflictions.” For the psalmist, having said, “Our soul will wait for the Lord,” to show that he displays endurance not by force or under the pressure of afflictions, but welcomes with all joy the hardships for the name of the Lord, says, “Not only do we endure, but in him our heart will rejoice, and in his holy name we have hoped.” It is enough for us to be called Christians to escape all the [plotting] of our adversaries …. [The name] of God [is holy], not at all because it has some sanctifying power in its syllables, but because every property of God, and the notion of what is contemplated as belonging to him in an exceptional way, is holy and good. “Let your mercy, O Lord, be upon us, as we have hoped in you.” Do you see how knowingly he prayed? He made his own disposition the measure of the supply of God's compassion. Let your mercy, he says, be upon us as great as the hope we first laid down in you. And all our hope is to return to rest, so that, when the body of our humiliation has been transformed, we may understand it as having become conformed to the body of glory.

Textual problem in this passage: see the notes.

Ps 33:18 (32:18 LXX) (quotation, high confidence) · Ps 34:15 (33:16 LXX) (quotation, high confidence) · Ps 123:2 (122:2 LXX) (quotation, high confidence) · Gal 2:16 (allusion, medium confidence) · Isa 40:10 (quotation, high confidence) · Rev 22:12 (quotation, medium confidence) · Ps 33:19 (32:19 LXX) (quotation, high confidence) · Ps 33:20 (32:20 LXX) (quotation, high confidence) · Rom 8:39 (allusion, high confidence) · Ps 33:21 (32:21 LXX) (quotation, high confidence) · Ps 33:1 (32:1 LXX) (quotation, high confidence) · Rom 8:37 (quotation, high confidence) · Rom 5:3 (quotation, high confidence) · Ps 33:22 (32:22 LXX) (quotation, high confidence) · Phil 3:21 (allusion, high confidence)

Notes and citation

Summary: Basil ends his homily on Psalm 32 (33): God's eyes are on those who look to him; the humble hope in his mercy, not their works; the soul waits for him with joy in affliction; his name is holy for what it signifies; and his mercy is measured to our hope.

Quotations: Ps 33:18–22 (LXX 32:18–22); Ps 34:15 (LXX 33:16); Ps 123:2 (LXX 122:2); Isa 40:10 and Rev 22:12; Ps 33:1 (LXX 32:1); Rom 8:37; Rom 5:3; Rom 8:39. Allusions: Gal 2:16 (not justified by works); Phil 3:21. Lines are lost and marked “…”: after “When we” (a verb of looking), and after “our adversaries”, where Migne's notes stand in the scan; the bracketed words are supplied by sense.

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): ὀρθαλμοὶ → ὀφθαλμοὶ; φοδουμένους → φοβουμένους; ᾿Οφθαιϊμοὶ → Ὀφθαλμοὶ; φοδου 8 1 (ὁγ. 1. 7. ἢ Ργον, χχι, 1. διιρεν "δος ὃ; ᾿ἰὸ ΥΟΓΟ, δὲν πιείμϑπίες δι. Βὲρ. υδγίο δὲ ἐπ Οὐ". αΐπ!ο κατηρτίσατο, εἶ, οὐ Δ ἰαροπάππ) 6686 δγυ γπνηγ. ἡ Δ βογίρει κὶ!, Τὰ ἀσθενῇ τοῦ χόσμου ἐξελέξατο ὁ Θεὸς, ἵνα χαταισχύνῃ τὰ ἰσχυρά, ᾿πβτπια Βα Ἰορί ἀξθεγο χατηρτίσατο, ἵνα χαταλύσῃ, 508 δά Ποπλίηιπι ΓΟΒρΘΥΒΓ 8, (ΘΓ! 416 οι Α μέγους αὐτόν, → φοβουμένους αὐτόν,; Θϑῖ → …; οὐ 5. 428 ἰπ ργίπεϊρίο ρϑαϊπιὶ ἀΐσια βυηῖ : υἱπὶ δ θ θαι, δοὰ αυοὰ οἰημπΐδ [οἱ ργοργίθιαβ, οἱ ἰῃπωμεν, καὶ → καὶ; ὥττ' → ὥστ᾽; δούιϊων → δούλων; ἐφελχόμεθα → ἐφελκόμεθα; ἐπισχοπὴν → ἐπισκοπὴν; ὀφθαλμὴν → ὀφθαλμὸν; αὐ. → αὐτοῦ.; τοῦ. Τὸ → Τὸ; τατιεεινὸν → ταπεινὸν; μτόὲ → μηδὲ; προσδοχῶν → προσδοκῶν; διχαιωθήσεσθαι, → δικαιωθήσεσθαι,; οἰχτιρμοὺς τοῦ Θεοῦ. → οἰκτιρμοὺς τοῦ Θεοῦ.; μισθὲς → μισθὸς; ἑχάστῳ → ἑκάστῳ; φοδεῖται → φοβεῖται; χόλασιν → κόλασιν; χαταποθῆναι → καταποθῆναι; οἰχτιρμοὺς τοῦ Θεοῦ καὶ → οἰκτιρμοὺς τοῦ Θεοῦ καὶ; ἀποδλέπων. → ἀποβλέπων.; ἐχ θανάτου, → ἐκ θανάτου,; Παράχλησιν → Παράκλησιν; χἄν → κἄν; ποτὰ → ποτε; χκαταληφθῶμεν → καταληφθῶμεν; ἐχθλιδόντων → ἐκθλιβόντων; εὑ; → εὐφρανθήσεται; ρανθήσεται ἡ καρδία ἡμῶν, καὶ ἐν τῷ ὀνόματι → ἡ καρδία ἡμῶν, καὶ ἐν τῷ ὀνόματι; ᾿Αγαιλιᾶσθε, → Ἀγαλλιᾶσθε,; δίχαιοι, → δίκαιοι,; ᾿ΕΥ → Ἐν; εὑφρανθήσεται ἡ καρδίᾳ → εὐφρανθήσεται ἡ καρδίᾳ; δοχεῖ → δοκεῖ; χατὰ → κατὰ; εἰρηχέναι → εἰρηκέναι; πᾶσι» → πᾶσιν; ὑπερνιχῶμεν → ὑπερνικῶμεν; καυχώμεγοι → καυχώμενοι; θιίψεσι». → θλίψεσιν.; ἐπιδείχνυται, → ἐπιδείκνυται,; χαχώσεις, → κακώσεις,; Ἔν → Ἐν; εὑφρανθήσεται ἡ καρδία → εὐφρανθήσεται ἡ καρδία; ὀγόματι → ὀνόματι; ἠιϊπίσαμεν. → ἠλπίσαμεν.; ᾿Αρχεῖ → Ἀρκεῖ; ἐχφυγεῖν → ἐκφυγεῖν; Τ Ἰμἰα. 571, 5 οι. ν, ὅ. Εἀϊίυ Ρανῖβ. δι Ο01}. δορί ἐπὶ τοὺς οἱχτιρμούς. ΑΙ ἀκ π|85. εἰς τοὺς οἰχτιρμούς. ὅδει! (τε με, τὰν ἢ᾿ὰ ρΡτγοροβίείο ἀδαβι ἴῃ ἰλερὶ}5. ἰδγιῖο, Ζυλγῖο οἱ απο, οἱ ἴῃ Οοἷπὶ, εὐ ἴπ δυμίοιιθ 1681 αυἱάόπι ἰος ἰοοο δἱ ργαροβι 0 : 8641 φαΐμ 165 δυϊεο Ρᾶγιβ. μισθὸς μετ᾽ αὐτοῦ. Αἱ ἀδέθιν αὐτοῦ μετ᾽ αὐτοῦ " οὐ] οομϑθμμι γυϊζαια, Η ἐγοεε αὐτοῦ, ἃ {γα ν 15 ργεβι γι βϑιμν 6 (556. οἱ». φπάτγίιβ εἰς τούς. ᾿ Ἶ δῦ Θεοῦ, → … Θεοῦ,; συλλαδαῖς → συλλαβαῖς; ἁγιαστιχὴν, → ἁγιαστικὴν,; ἕννοια → ἔννοια; ἀγα. → ἀγαθή.; οἰχτιρμῶν → οἰκτιρμῶν; χατεθαλόμεθα. → κατεβαλόμεθα.; τὴν. → τὴν.

Cite (SBL): Basil, Hom. Ps. 32.10 (PG 29:598; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/32-9/#p-32-10). (abbreviation not yet checked)

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Chapter 33

33.0PG 29

Τῷ Δαβὶδ, ὁπότε ἠλλοίωσε τὸ πρόσωπον αὑτοῦ ἐναντίον Ἀβιμέλεχ, καὶ ἀπέλυσεν αὐτὸν, καὶ

Tǭ Dabid, hopote ēlloiōse to prosōpon hautou enantion Abimelech, kai apelysen auton, kai

“Of David, when he changed his countenance before Abimelech, and he sent him away, and

Ps 34:1 (33:1 LXX) (quotation, high confidence)

Notes and citation

Summary: The title of Psalm 33 (34), on which the homily is preached.

Quotation: Ps 34, title (LXX 33:1). The title breaks off in the scan (“and he departed”).

Notes on the original text

Digital text corrected (OCR misreading): Δαδὶδ, → Δαβὶδ,; ἠ.1λοίωσε → ἠλλοίωσε; ἐγαγτίον → ἐναντίον; ᾿Ἀδιμέϊεχ, → Ἀβιμέλεχ,.

Cite (SBL): Basil, Hom. Ps. 33.0 (PG 29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/32-9/#p-33-0). (abbreviation not yet checked)

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33.1PG 29

Ἐπὶ δύο ὑποθέσεις ἔλκει ἡ ἔννοια τοῦ ψαλμοῦ, Τά τε ἐν τῇ Νομβᾷ τῇ πόλει τῶν ἱερέων γενόμενα παρὰ τοῦ Δαβὶδ δοκεῖ οἰκείως ἔχειν τῇ ἐπιγραφῇ, τά τε ἐν τῇ Γὲθ παρὰ τῷ ᾿Αγχοὺς τῷ βασιλεῖ τῶν ἀλλοφύλων. Ἠλλοίωσε μὲν γὰρ αὐτοῦ τὸ πρόσωπον καὶ ὅτε τῷ ᾿Αβιμέλεχ διελέγετο τῷ ἱερεῖ, κρύπτων μὲν τὴν φυγὴν, σπουδάζειν δὲ δὴ προστάγματι ὑπουργεῖν βασιλικῷ προσποιούμενος, ὅτε καὶ τοὺς ἄρτους τῆς προθέσεως ἔλαθε, καὶ τὴν ῥομφαίαν τοῦ Γολιάθ. Ἠλλοίωσε δὲ αὐτοῦ τὸ πρόσωπον καὶ ὅτε ἐν μέσοις τοῖς πολεμίοις ἀποληφθεὶς, ἐπειδὴ ἤσθετο αὐτῶν διαλεγομένων πρὸς ἀλλήλους, καὶ παρασκευαζομένων εἰς ἄμυναν. Εἶπον γὰρ, φησὶν, οἱ παῖδες ᾿Αγχοὺς πρὸς ἑαυτούς" Οὐχ οὗτος Δαβὶδ ὁ βασιλεὺς τῆς γῆς; Οὐχὶ τούτῳ ἐξῆρχον ἐν χορῷ λέγουσαι, ᾿Επάταξε Δαβὶδ ἐν μυριάσιν αὐτοῦ, καὶ Σαοὺλ ἐν χιλιάσιν" αὐτοῦ; Καὶ ἐφοβήθη, φησὶ, Δαβὶδ ἀπὸ προσώπου ᾿Αγχοὺς, καὶ ἠλλοίωσε τὸ πρόσωπον αὐτοῦ κατ᾽ ὀφθαλμοὺς αὐτῶν. Πῶς οὖν ἡ μὲν ἐπιγραφὴ Ἀβιμέλεχ ὀνομάζει, ἡ δ᾽ ἱστορία ᾿Αγχοὺς παραδίδωσι τὸν βασιλέα Γετθαίων; Τοιοῦτον λόγον τινὰ φθάσαντα ἐκ παραδόσεως εἰς ἡμᾶς ἔχομεν, ὅτι οἱ βασιλεῖς τῶν ἀλλοφύλων κοινὸν μὲν εἶχον ὄνομα τὸ ᾿Αβιμέλεχ, ἴδιον δὲ ἕκαστος ὃ προσηγορεύετο. Ὡς καὶ ἐπὶ τῆς Ῥωμαϊκῆς ἔστι βασιλείας ἰδεῖν, Καίσαρας λεγομένους κοινῶς καὶ Αὐγούστους, ἄλλα δὲ τὰ κύρια ἑαυτῶν κεκτημένους ὀνόματα. Τοιοῦτον καὶ παρ' Αἰγυπτίοις ἐστὶ τὸ Φαραώ … Ἰωσήφ Φαραὼ καὶ ὁ ἐπὶ Μωϋσέως μετὰ τέσσαρας γενεὰς ἐγερθεὶς βασιλεὺς Αἰγύπτου " Φαραὼ καὶ ὁ κατὰ τοὺς χρόνους Σολομῶντος - Ἔλαβε γὰρ, φησὶ, τὴν θυγατέρα Φαραώ" καὶ ὁ κατὰ τοὺς χρόνους τῆς προφητείας Ἱερεμίου Φαραὼ προσηγορεύετο. Οὕτω δὲ καὶ ᾿Αβιμέλεχ κατὰ τοὺς χρόνους ἣν ᾿Αβραὰμ, καὶ κατὰ τοὺς χρόνους Ἰσαάκ - καὶ ὁ νῦν λεγόμενος ἐπὶ τῶν καιρῶν Δαβίδ. Ἐπὶ μὲν γὰρ ᾿Αβραὰμ εἴρηται, ὅτι Καὶ εἶπεν Αβιμέλεχ, καὶ Ὀχοζὰθ ὁ νυμφαγωγὸς αὐτοῦ, καὶ Φικὸλ ὁ ἀρχιστράτηγος τῆς δυνάμεως αὑτοῦ πρὸς Ἀβραὰμ λέγων. Καὶ πάλιν περὶ τοῦ Ἰσαάκ. Ἐγένετο δὲ πολυχρόνιος ἐκεῖ. … διὰ τῆς θυρίδος, εἶδε παίζοντα τὸν ᾿Ισαὰκ …χρόνους Δαβὶδ ᾿Αβιμέλεχ εἴρηται ἐν τῇ ἐπιγραφῇ, τὸ κοινὸν τῆς βασιλείας ὄνομα. ᾿Αγχοὺς δὲ παραδέδοται ὑπὸ τῆς ἱστορίας, ὅπερ ἰδίως ἣν αὐτῷ ἐκ γενετῆς ἐπικείμενον. Ἐπὶ τούτου τοίνυν ἠλλοίωσεν ἑαυτοῦ τὸ πρόσωπον, παραφερόμενος ἐν ταῖς χερσὶ τῶν οἰκετῶν, καὶ ψοφῶν παρὰ τὰς πύλας τῆς πόλεως, καὶ καταῤῥέων, φησὶ, τὰ σίελα αὐτοῦ ἐπὶ τὸν πώγωνα" ὥστε εἰπεῖν τὸν ᾿Αγχοὺς τοῖς παισί " Τί εἰσεφέρετε αὐτὸν πρὸς με; Μὴ ἐπιδέομαι ἐπιλήπτων ἐγὼ, ὅτι εἰσηνέγκατε αὐτὸν ἐπιληπτεύεσθαι ἐπ᾽ ἐμέ; Καὶ οὕτως ἀπολυθεὶς ἐκεῖθεν, διεσώθη, φησὶν, εἰς τὸ σπήλαιον Ὁδολλάμ. Ὡς οὖν ἐκ μεγάλου κινδύνου διεκφυγὼν, ταύτην ἀναπέμπει τὴν εὐχαριστίαν τῷ ῥυσαμένῳ αὐτὸν Θεῷ. Εὐλογήσω, φησὶ, τὸν Κύριον …

Epi dyo hypotheseis elkei hē ennoia tou psalmou, Ta te en tę̄ Nombą tę̄ polei tōn hiereōn genomena para tou Dabid dokei oikeiōs echein tę̄ epigraphę̄, ta te en tę̄ Geth para tǭ ᾿Anchous tǭ basilei tōn allophylōn. Ēlloiōse men gar autou to prosōpon kai hote tǭ ᾿Abimelech dielegeto tǭ hierei, kryptōn men tēn phygēn, spoudazein de dē prostagmati hypourgein basilikǭ prospoioumenos, hote kai tous artous tēs protheseōs elathe, kai tēn rhomphaian tou Goliath. Ēlloiōse de autou to prosōpon kai hote en mesois tois polemiois apolēphtheis, epeidē ēstheto autōn dialegomenōn pros allēlous, kai paraskeuazomenōn eis amynan. Eipon gar, phēsin, hoi paides ᾿Anchous pros heautous" Ouch houtos Dabid ho basileus tēs gēs? Ouchi toutǭ exērchon en chorǭ legousai, ᾿Epataxe Dabid en myriasin autou, kai Saoul en chiliasin" autou? Kai ephobēthē, phēsi, Dabid apo prosōpou ᾿Anchous, kai ēlloiōse to prosōpon autou kat᾽ ophthalmous autōn. Pōs oun hē men epigraphē Abimelech onomazei, hē d᾽ historia ᾿Anchous paradidōsi ton basilea Getthaiōn? Toiouton logon tina phthasanta ek paradoseōs eis hēmas echomen, hoti hoi basileis tōn allophylōn koinon men eichon onoma to ᾿Abimelech, idion de hekastos ho prosēgoreueto. Hōs kai epi tēs Rhōmaïkēs esti basileias idein, Kaisaras legomenous koinōs kai Augoustous, alla de ta kyria heautōn kektēmenous onomata. Toiouton kai par' Aigyptiois esti to Pharaō … Iōsēph Pharaō kai ho epi Mōÿseōs meta tessaras geneas egertheis basileus Aigyptou " Pharaō kai ho kata tous chronous Solomōntos - Elabe gar, phēsi, tēn thygatera Pharaō" kai ho kata tous chronous tēs prophēteias Hieremiou Pharaō prosēgoreueto. Houtō de kai ᾿Abimelech kata tous chronous hēn ᾿Abraam, kai kata tous chronous Isaak - kai ho nyn legomenos epi tōn kairōn Dabid. Epi men gar ᾿Abraam eirētai, hoti Kai eipen Abimelech, kai Ochozath ho nymphagōgos autou, kai Phikol ho archistratēgos tēs dynameōs hautou pros Abraam legōn. Kai palin peri tou Isaak. Egeneto de polychronios ekei. … dia tēs thyridos, eide paizonta ton ᾿Isaak …chronous Dabid ᾿Abimelech eirētai en tę̄ epigraphę̄, to koinon tēs basileias onoma. ᾿Anchous de paradedotai hypo tēs historias, hoper idiōs hēn autǭ ek genetēs epikeimenon. Epi toutou toinyn ēlloiōsen heautou to prosōpon, parapheromenos en tais chersi tōn oiketōn, kai psophōn para tas pylas tēs poleōs, kai katarrheōn, phēsi, ta siela autou epi ton pōgōna" hōste eipein ton ᾿Anchous tois paisi " Ti eisepherete auton pros me? Mē epideomai epilēptōn egō, hoti eisēnenkate auton epilēpteuesthai ep᾽ eme? Kai houtōs apolytheis ekeithen, diesōthē, phēsin, eis to spēlaion Hodollam. Hōs oun ek megalou kindynou diekphygōn, tautēn anapempei tēn eucharistian tǭ rhysamenǭ auton Theǭ. Eulogēsō, phēsi, ton Kyrion …

The sense of the psalm draws toward two subjects. Both what David did at Nob, the city of the priests, seems to fit the title, and what he did at Gath before Achish, the king of the foreigners. For he changed his countenance when he spoke with Abimelech the priest, hiding his flight and pretending to be eager to carry out a royal command, when he took the loaves of the presentation and the sword of Goliath. And he changed his countenance also when, caught in the midst of the enemy, he perceived them talking to one another and preparing to take revenge. “For the servants of Achish,” it says, “said among themselves, Is not this David the king of the land? Did they not sing of him in the dance, saying, David struck down his ten thousands and Saul his thousands?” “And David was afraid,” it says, “of Achish, and changed his countenance before their eyes.” How, then, does the title name Abimelech, while the history gives Achish as the king of the Gittites? We have an account of this sort that has come down to us by tradition: that the kings of the foreigners had a common name, Abimelech, but each had his own by which he was called. As one can see in the Roman empire, where they are commonly called Caesars and Augusti, but have other names of their own. Such too among the Egyptians is Pharaoh …: Joseph's Pharaoh, and the king of Egypt who arose four generations later in the time of Moses was Pharaoh; and the one in the times of Solomon (“for he took the daughter of Pharaoh,” it says), and the one in the times of Jeremiah's prophecy, was called Pharaoh. So too there was an Abimelech in the times of Abraham, and in the times of Isaac, and the one now mentioned in the times of David. For in the case of Abraham it is said, “And Abimelech, and Ahuzzath his groomsman, and Phichol the commander of his army, said to Abraham.” And again concerning Isaac: “It came to pass that he was there a long time. … through the window, he saw Isaac sporting.” … [In the times] of David he is called Abimelech in the title, the common name of the kingship, but Achish is given by the history, the name that was his own from birth. Before this king, then, he changed his countenance, letting himself be carried in his servants' hands, drumming on the gates of the city, and “letting his spittle run down,” it says, “on his beard,” so that Achish said to his servants, “Why have you brought him to me? Do I lack madmen, that you have brought him in to rave before me?” And so, sent away from there, he escaped, it says, to the cave of Adullam. As one who had escaped from great danger, then, he sends up this thanksgiving to God who delivered him: “I will bless,” he says, “the Lord …

Textual problem in this passage: see the notes.

Ps 34:1 (33:1 LXX) (allusion, high confidence) · 1 Sam 21:1 (allusion, high confidence) · 1 Sam 21:11 (quotation, high confidence) · 1 Sam 21:12 (quotation, high confidence) · 1 Kgs 3:1 (quotation, high confidence) · Gen 26:26 (quotation, high confidence) · Gen 26:8 (quotation, high confidence) · 1 Sam 21:13 (quotation, high confidence) · 1 Sam 21:15 (quotation, high confidence) · 1 Sam 22:1 (allusion, high confidence)

Notes and citation

Summary: Basil reconciles the title of Psalm 33 (34), which names Abimelech, with 1 Samuel, which names Achish: Abimelech was the common title of Philistine kings, as Pharaoh of Egyptian and Caesar of Roman rulers.

Quotations: 1 Sam 21:11–13 (LXX 1 Kgdms 21:12–14); 1 Kgs 3:1; Gen 21:22 and 26:26; Gen 26:8; 1 Sam 21:14–15; 1 Sam 22:1. Allusions: 1 Sam 21:1–9 (Nob); Gen 41; Exod 1:8; Jer 44:30. Migne's Latin and notes, with stray lines from the end of the previous homily, are interleaved in the scan and are removed by logged corrections. Lines are lost and marked “…”: in the list of Pharaohs, in the Isaac quotation (Gen 26:8, “Abimelech looked out”), before “of David”, and at the end of the section, where the verse (Ps 34:1) breaks off.

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): ἔλχει → ἔλκει; Νομόᾷ → Νομβᾷ; δοχεῖ → δοκεῖ; ᾿Αδιμέλεχ διελέγετο → ᾿Αβιμέλεχ διελέγετο; βασιλιχῷ → βασιλικῷ; παρασχευαζομένων → παρασκευαζομένων; Δαδὶδ ὁ → Δαβὶδ ὁ; βασι- → βασιλεὺς; «λεὺς τῇς → τῆς; γουσαι, → λέγουσαι,; Δαδὶδ ἐν → Δαβὶδ ἐν; Σαοὺ.1 → Σαοὺλ; ἐφοθήθη, → ἐφοβήθη,; Δαδὶδ ἀπὸ → Δαβὶδ ἀπὸ; ἠ.λλοίωσε → ἠλλοίωσε; ὀρθαλμοὺς → ὀφθαλμοὺς; ᾿Αὐιμέλεχ → Ἀβιμέλεχ; ἐχ παραδόσεως → ἐκ παραδόσεως; ὅτ: → ὅτι; χοινὸν μὲν → κοινὸν μὲν; ᾿Αδιμέλεχ, → ᾿Αβιμέλεχ,; χοινῶς → κοινῶς; Αὐοὑπὶ → Αὐγούστους,; ΑἸ) ἴπιο! ες }) βασογαοίδιῃ 804 γθίαγ, δίς αἱ δι ἴῃ Βοιπδιο ἱπιρογίο υἱοῦ δὶ, (αϑᾶγοβ οἱ Δυγούστους, ἄλλα → ἄλλα; χύρια → κύρια; χεχτημένους → κεκτημένους; Ὦ πιυϑΐ οἰίαπι ἀρυὰ ΦΕφΥριΐοΒ. Ναιη οἱ ΡΠ αγδοπθιι ὀνόματα. → ὀνόματα.; Φα- → Φαραώ … Ἰωσήφ; Μυὶ πι88. δόξης τοῦ Χριστοῦ, δόξης, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν ᾧ ἡ δόξα, οἷο. Ὧ Κορ. φυδτίυβ ψαλμὸς τῷ Δαδίδ, αἱ (δ) ες. βϑοιιπάυβ οἱ (οἷν. ϑοχίυϑ ὃ προσηγορευ» το 68. φυλτγίυ8 ᾧ προση. ᾿ σήφ᾽ Φαραὼ → Φαραὼ; Μωῦϊσέως → Μωϋσέως; γεγεὰς → γενεὰς; χατὰ τοὺς χρόνους Σολομῶντος → κατὰ τοὺς χρόνους Σολομῶντος; Ἔ.λα6 → Ἔλαβε; ζατὰ → κατὰ; ᾿Αδιμέλεχ κατὰ → ᾿Αβιμέλεχ κατὰ; ᾿Αδραὰμ, καὶ → ᾿Αβραὰμ, καὶ; χατὰ τοὺς χρόνους Ἰσαάχ → κατὰ τοὺς χρόνους Ἰσαάκ; χαιρῶν → καιρῶν; Δαδίδ. → Δαβίδ.; ᾿Αδραὰμ εἴρηται, → ᾿Αβραὰμ εἴρηται,; Αδιμέλεχ, καὶ → Αβιμέλεχ, καὶ; ᾿Οχοζὰθ → Ὀχοζὰθ; γνυμφαγωγὸς → νυμφαγωγὸς; Φιιλὸχ → Φικὸλ; ᾿Αδραὰμ,.1έγων. → Ἀβραὰμ λέγων.; ᾿Εγένγοτο → Ἐγένετο; ποιλυχρόγιος → πολυχρόνιος; στεὶμ → …; ᾿Ισαὰχ → ᾿Ισαὰκ; μμ}05 : Θμαγ αὐ άπ αἰειΐς ἐμπι αὐ πιε 7 Ναυη 690 γους → …χρόνους; Δαδὶδ ᾿Αδιμέλεχ εἴρηται → Δαβὶδ ᾿Αβιμέλεχ εἴρηται; χοινὸν τῆς → κοινὸν τῆς; ἐχ Ὑγενετῖς → ἐκ γενετῆς; ἐπιχείμενον. → ἐπικείμενον.; οἶχετῶν, → οἰκετῶν,; χαταῤῥέων, → καταῤῥέων,; εἰσἐφέρετε → εἰσεφέρετε; μέ; Μὴ → με; Μὴ; εἰσηνέγχατε → εἰσηνέγκατε; ἐχεῖθεν, → ἐκεῖθεν,; ἐχ μεγάλου → ἐκ μεγάλου; χινδύνου → κινδύνου; διεχφυγὼν, → διεκφυγὼν,; Εὐ.ογήσω, → Εὐλογήσω,; Κύποι ἰῃ ν᾽ 5 δοίυπι ρτγοβρογίίαία,, βϑὰ ἴῃ ἰαπιροτίθυϑ ἐιὰ υἱ (ἀγα δῦ οἷβ τηδηιυγ δι αἰ ΐαγθίυν, Νουα αἰχίι: Αυουβάιι6 πιδίογυν ἀδϑί ἀν 88 ἢ ποῦ ἀδβροηάϊι δηϊ- 191} Βορ. τε, 1. → Κύριον ….

Cite (SBL): Basil, Hom. Ps. 33.1 (PG 29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/32-9/#p-33-1). (abbreviation not yet checked)

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33.2PG 29:358

οἷον ὅρους ἑαυτῷ τίθεται τῆς ζωῆς, τυπῶν ἑαυτοῦ τὴν ψυχὴν πρὸς τὸ τῆς πολιτείας ἀκριβές· ὡς μηδένα καιρὸν διαλιμπάνειν τῆς εὐλογίας, ἀλλὰ καὶ μεγάλων καὶ μικροτέρων πραγμάτων ἐπὶ τὸν Θεὸν ἀναφέρειν τὴν ἀρχήν. Οὐχὶ ἡγήσομαι, φησὶ, κατὰ τὴν ἐμαυτοῦ ἐπιμέλειαν γίνεσθαι, οὐδὲ ἐκ τῆς αὐτομάτου συντυχίας συμβαίνειν, ἀλλ' Ἐν παντὶ καιρῷ εὐλογήσω τὸν Κύριον" οὐχ ἐν ταῖς εὐημερίαις μόνον τοῦ βίου, ἀλλὰ καὶ ἐν τοῖς περιστατικοῖς καιροῖς. Ἐντεῦθεν μαθητευθεὶς ὁ ᾿Απόστολος, Πάντοτε, φησὶ, χαίρετε, ἀδιαλείπτως προσεύχεσθε, ἐν παντὶ εὐχαριστεῖτε. Ὁρᾷς ἡλίκη τοῦ ἀνδρὸς ἡ ἀγάπη; Οὐχ ἀπεδυσπέτει πρὸς τὴν συνέχειαν τῶν κακῶν, ὅτε οὐ μόνον πατρίδος ἀπελήλατο, καὶ συγγενείας, καὶ οἰκείων, καὶ κτημάτων, ἀλλὰ καὶ τοῖς πολεμίοις παραδοθεὶς ὑπὸ τῆς ἀνάγκης, μικροῦ διασπᾶσθαι παρ᾽ αὐτῶν ἔμελλεν. Οὐχ εἶπε " Μέχρι τίνος ἡ συνέχεια τῶν κακῶν; οὐχ ἀπεδυσπέτησε πρὸς τὴν παράτασιν τῆς θλίψεως, ἀλλ᾽ εἰδὼς, Ὅτι ἡ θλίψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμὴν, ἡ δὲ δοκιμὴ ἐλπίδα. Τῷ ὄντι γὰρ τοῖς καλῶς παρεσκευασμένοις αἱ θλίψεις οἰονεὶ τροφαί τινές εἰσιν ἀθλητικαὶ καὶ γυμνάσια, ἐπὶ τὴν πατρῴαν δόξαν τὸν ἀγωνιστὴν προβιβάζουσαι " ὅταν λοιδορούμενοι εὐλογῶμεν, βλασφημούμενοι παρακαλῶμεν, … τῇ θλίψει καυχώμεθα. Αἰσχρὸν γὰρ εὐλογεῖν μὲν ἡμᾶς ἐπὶ τοῖς χρηστοτέροις, σιωπᾷν δὲ ἐπὶ τοῖς σκυθρωποτέροις καὶ ἐπιπόνοις πράγμασιν. ᾿Αλλὰ τότε καὶ πλέον εὐχαριστεῖν δεῖ, εἰδότας, ὅτι Ὃν ἀγαπᾷ Κύριος παιδεύει" μαστιγοῖ δὲ πάντα υἱὸν ὃν παραδέχεται. Διαπαντὸς ἡ αἴνεσις αὐτοῦ ἐν τῷ στόματί μου. Δοκεῖ ἀδύνατόν τι ἐπαγγέλλεσθαι ὁ προφήτης. Πῶς γὰρ διαπαντὸς ἡ αἴνεσις τοῦ Θεοῦ ἐν τῷ στόματι ἀνθρώπου εἶναι δύναται; Ὅτε διαλέγεται τὰς συνήθεις καὶ βιωτικὰς ὁμιλίας, οὐχ ἔχει τὸν αἶνον τοῦ Θεοῦ ἐν τῷ στόματι. “Ὅτε καθεύδει, σιωπήσεται πάντως. Ἑσθίοντος δὲ καὶ πίνοντος πῶς ἐνεργήσει τὸ στόμα τὴν αἴνεσιν; Πρὸς δὴ τοῦτο λέγομεν, ὅτι ἔστι μέν τι καὶ νοητὸν στόμα τοῦ ἕνδον ἀνθρώπου, ᾧ τρέφεται μεταλαμβάνων τοῦ λόγου τῆς ζωῆς, ὅς ἐστιν ἄρτος ἐκ τοῦ οὐρανοῦ καταβάς. Περὶ ἐκείνου τοῦ στόματος καὶ ὁ Προφήτης φησὶν ὅτι" Τὸ στόμα μου ἤνοιξα, καὶ εἵλκυσα πνεῦμα. Ἐκεῖνο καὶ ὁ Κύριος προκαλεῖται ἡμᾶς εὐρύχωρον ἔχειν εἰς ὑποδοχὴν ἀφθονωτέραν τῶν τροφῶν τῆς ἀληθείας. Πλάτυνον γὰρ, φησὶ, τὸ στόμα σου, καὶ πληρώσω αὑτό. Δύναται οὖν ἡ ἐντετυπωμένη ἅπαξ καὶ οἱονεὶ ἐσφραγισμένη τῷ ἡγεμονικῷ τῆς ψυχῆς περὶ Θεοῦ ἔννοια αἴνεσις ὀνομάζεσθαι Θεοῦ, διαπαντὸς ἐνυπάρχουσα τῇ ψυχῇ. Δύναται δὲ καὶ, κατὰ τὴν ἀποστολικὴν ὑποθήκην, ὁ σπουδαῖος πάντα ποιεῖν εἰς δόξαν Θεοῦ, ὥστε πᾶσαν πρᾶξιν, καὶ πᾶν ῥῆμα, καὶ πᾶσαν ἐνέργειαν νοερὰν, αἰνέσεως ἐπέχειν δύναμιν. Εἴτε γὰρ ἐσθίει ὁ δίκαιος, εἴτε πίνει, πάντα εἰς δόξαν Θεοῦ ποιεῖ, Τοῦ τοιούτου καθεύδοντος ἡ καρδία ἐγρήγορεν, κατὰ τὸν εἰπόντα ἐν τῷ Ἄσματι τῶν ἀσμάτων " ᾿Εγὼ καθεύδω, καὶ ἡ καρδία μου γρηγορεῖ. Ὡς γὰρ ἐπὶ πολὺ τὰ καθ᾽ ὕπνον φαντάσματα τῆς μεθημερινῆς ἐννοίας ἐστὶν ἀπηχήματα … Ἐν τῷ Κυρίῳ ἐπαινεθήσεται ἡ ψυχὴ μου. Μηδεὶς, φησὶ, τὴν ἐμὴν ἐπίνοιαν, καθ᾽ ἣν διεσώθην ἐκ τῶν κινδύνων, ἐπαινείτω. Οὐ γὰρ ἐν δυνάμει ἀνθρώπου, οὐδὲ ἐν σοφίᾳ, ἀλλ᾽ ἐν τῇ χάριτι τοῦ Θεοῦ ἐστιν ἣ σωτηρία. Μὴ καυχάσθω, φησὶν, ὁ πλούσιος ἐν τῷ πλούτῳ αὐτοῦ, μήτε ὁ σοφὸς ἐν τῇ σοφίᾳ αὑτοῦ, μήτε ὁ ἰσχυρὸς ἐν τῇ ἰσχύϊ αὑτοῦ" ἀλλ᾽ ἣ ἐν τούτῳ καυχάσθω ὁ καυχώμενος, ἐν τῷ συνιεῖν καὶ γιγνώσκειν Κύριον τὸν Θεὸν αὐτοῦ. Ὅρᾷς τὸν ᾿Απόστολον πῶς τοὺς συνεργοὺς τοῦ Εὐαγγελίου ἐπαινεῖ; Ὃς ἐστι σύνδουλος καὶ διάκονος ὑμῶν ἐν Κυρίῳ. Ἐὰν μέντοι τις ἐπὶ σώματος κάλλει, ὃ γονέων περιφανείᾳ ἐπαινεῖται, οὐχ ἐν … τὸ ἀληθινῶς ἐπαινετὸν ἔχουσι, κυβερνῆται, … ἣ ὑπερόγχους οἰκοδομημάτων κατασκευάς. Οὐ δήπου γὰρ βασιλεῖ μέν τις ὑπηρετῶν μέγα φρονεῖ, … ἐπαινεθήσεται ἡ Ψυχή μου. Ἀκουσάτωσαν πραεῖς, καὶ εὐφρανθήτωσαν, βεβαιούμενοι εἰς τὴν πραότητα τῷ κατ᾽ παρὰ Θεοῦ, ἐπειδὴ κατώρθωσα τὴν πραότητα. Οἱ κατεσταλμένοι τὰ ἤθη καὶ παντὸς πάθους ἀπηλλαγμένοι, ὡς μηδεμίαν ἔχειν ταραχὴν ἑνοικοῦσαν αὐτῶν ταῖς ψυχαῖς. οὗτοι πραεῖς προσαγορεύονται. Διὸ καὶ Μωῦσῆς μεμαρτύρηται πραῢς εἶναι παρὰ πάντας ἀνθρώπους ἐπὶ τῆς γῆς. Μεγαλύνατε τὸν Κύριον σὺν ἐμοί. Πρέποντα … Μηδεὶς ταραχώδης, μηδὲ τεθορυβημένος, μηδὲ ἐκ τῶν παθῶν τῆς σαρκὸς τὴν ψυχὴν παροιστρῶν ἐγκαταμιγήτω μοι" ἀλλ᾽ ὑμεῖς οἱ πραεῖς, οἱ τὸ βεβηκὸς καὶ εὐσταθὲς τῆς ψυχῆς κατωρθωκότες, τὸ δὲ νωθρὸν καὶ ὑπνῶδες πρὸς τὰς τῶν καθηκόντων ἐνεργείας ἀποσειόμενοι, ὑμεῖς μεγαλύνατε τὸν Κύριον σὺν ἐμοί. Μεγαλύνει δὲ τὸν Κύριον ὁ μεγάλῃ διανοίᾳ καὶ γαύρῳ τῷ φρονήματι καὶ ἐπηρμένῳ τοὺς ὑπὲρ τῆς εὐσεβείας πειρασμοὺς ὑπομένων. "Ἔπειτα δὲ καὶ ὁ μεγάλῃ τῇ διανοίᾳ καὶ θεωρήμασι βαθυτάτοις τὰ μεγέθη τῆς κτίσεως καθορῶν, ἵν᾽ ἐκ τοῦ μεγέθους καὶ τῆς καλλονῆς τῶν κτισμάτων τὸν γενεσιουργὸν αὐτῶν θεωρήσῃ. Ὅτῳ γάρ τις ἐπὶ πλεῖον ἐμβαθύνει τοῖς λόγοις καθ᾽ οὃς γεγένηται τὰ ὄντα, καὶ καθ᾽ οὗς οἰκονομεῖται, τοσούτῳ μᾶλλον θεωρεῖ τὴν μεγαλοπρέπειαν τοῦ Κυρίου, καὶ τὸ ὅσον ἐφ᾽ ἑαυτῷ, μεγαλύνει τὸν Κύριον. Ἐπεὶ οὖν εἷς νοῦς καὶ ἑνὸς ἀνδρὸς μελέτη, οὐδὲ πρὸς βραχὺ αὐταρκεῖ πρὸς τὴν τῶν μεγαλείων τοῦ Θεοῦ κατάληψιν, πάντας ὁμοῦ τοὺς πραεῖς εἰς τὴν κοινωνίαν ταύτης τῆς ἐνεργείας παραλαμβάνει. Δεῖ γὰρ πᾶσαν σχολὴν ἄγειν ἀπὸ θορύβων τῶν ἔξωθεν, καὶ πᾶσαν ἡσυχίαν ἐν τῷ κρυπτῷ τῆς καρδίας βουλευτηρίῳ ποιήσαντα, οὕτως ἐπιβάλλειν τῇ θεωρίᾳ τῆς ἁληθείας, ᾿Ακούεις τοῦ ἐξομολογουμένου τὴν ἁμαρτίαν, τί φησιν; Ἐταράχθη ἀπὸ θυμοῦ ὁ ὀφθαλμός μου. Οὐ μόνον δὲ θυμὸς, ἀλλὰ καὶ ἐπιθυμία, καὶ δειλία, καὶ φθόνος ὀφθαλμὸν ψυχῆς ἐκταράσσει· καὶ ἀπαξαπλῶς πάντα τὰ πάθη συγχυτικὰ καὶ ἐκταρακτικὰ τοῦ διορατικοῦ τῆς ψυχῆς ἐστι. Καὶ ὡς οὐ δυνατὸν τεθολωμένῳ ὀφθαλμῷ ἀκριβῇ λαβεῖν τῶν ὁρατῶν τὴν κατάληψιν, οὕτως οὐδὲ τεθολωμένῃ καρδίᾳ τῇ κατανοήσει τῆς ἀληθείας ἐπιβαλεῖν. ᾿Αναχωρῆσαι οὖν δεῖ τῶν τοῦ κόσμου πραγμάτων, καὶ μήτε δι᾽ ὀφθαλμῶν, μήτε δι᾿ ὥτων, μήτε δι᾽ ἄλλης τινὸς αἰσθήσεως ἐπεισάγειν ἀλλοτρίους λογισμοὺς τῇ ψυχῇ. Θορύβων γὰρ ἀσιγήτων καὶ στάσεων ἀδιαλλάκτων ἀναπιμπλῶσι τὰ ἔνδον οἱ τοῦ φρονήματος τῆς σαρκὸς ἐπανιστάμενοι πόλεμοι. Ἐξεζήτησα τὸν Κύριον, καὶ ἐπήκουσέ μου. Ταῦτα, φησὶν, ἀκουσάτωσαν οἱ πραεῖς, ὅτι ἐγὼ ἐν τῷ καιρῷ ἐκείνῳ τῷ χαλεπῷ, ὅτε πᾶς μὲν θυμὸς τῶν μνησικαχούντων ἐκινεῖτο κατ᾽ ἐμοῦ, πᾶσα δὲ χεὶρ ἐπ᾿ ἐμὲ ὡπλίζετο, γυμνὸς δὲ ἐγὼ καὶ ἄοπλος ἕτοιμος εἰς πᾶσαν αἰκίαν ἐξεκείμην τοῖς πολεμίοις, τότε οὐ συνεχύθην τοὺς διαλογισμοὺς τῷ φόβῳ, οὐχ ἐξεκρούσθην ἐκ τῆς τοῦ Θεοῦ ἐννοίας, οὐχ ἀπέγνων τῆς ἐμαυτοῦ σωτηρίας, ἀλλ᾽ ἐξεζήτησα τὸν Κύριον Οὐχὶ ἐξήτησα μόνον ἁπλῆν τινα καὶ χρονικὴν πρὸς τὸν Κύριον ἐλπίδα, ἀλλ᾽ ἐξεζήτησα, Πλεῖον γάρ τι δηλοῖ παρὰ τὸ ζητῆσαι ἡ ἔμφασις τοῦ ἐκζητῆσαι, ὡς καὶ παρὰ τὴν ἔρευναν ἡ ἐξερεύνησις, ᾿Εξέλιπον γὰρ ἐξερευνῶντες ἐξερευνήσεις. Πολλὴν οὖν τινα σχολὴν καὶ ἀταραξίαν ὁ λόγος παρίστησι διὰ τῆς … Πᾶσα ἡ τοῦ δικαίου ζωὴ τεθλιμμένη ἐστὶ, καί· Στενὴ καὶ τεθλιμμένη ἡ ὁδός " καὶ, Πολλαὶ αἱ θλίψεις τῶν δικαίων. Διὰ τοῦτο καὶ ὁ ᾿Απόστολός φησιν, Ἐν παντὶ θλιβόμενοι" καὶ, Ὅτι διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰς τὴν βασιλείαν τοῦ Θεοῦ εἰσελθεῖν. Ῥύεται δὲ ἐκ θλίψεως τοὺς ἁγίους αὑτοῦ ὁ Θεὸς, οὐχ ἀδοκιμάστους αὐτοὺς καταλιμπάνων, ἀλλὰ τὴν ὑπομονὴν αὐτοῖς χαριζόμενος. Εἰ γὰρ Ἢ θλίψις ὑπομονὴν κατεργάζεται, ἡ δὲ ὑπομονὴ δοκιμήν" ὁ τὴν θλίψιν ἀφαιρούμενος τῆς δοκιμῆς ἑαυτὸν ἀπεστέρησεν. Ὡς οὖν οὐδεὶς στεφανοῦται ἄνευ ἀνταγωνιστοῦ, οὕτως οὐδὲ δόκιμος ἀποφανθῆναι δύναται εἰ μὴ διὰ θλίψεων. Ἐκ πασῶν οὖν τῶν θλίψεων ἐῤῥύσατό με, οὐχὶ μὴ ἐῶν με θλίβεσθαι, ἀλλὰ σὺν τῷ πειρασμῷ καὶ τὴν ἔκβασιν, τοῦ δύνα σθαι ὑπενεγκεῖν, χαριζόμενος. Προσέλθετε πρὸς αὐτὸν, καὶ φωτίσθητε" καὶ τὰ πρόσωπα ὑμῶν οὐ μὴ καταισχυνθῇ. Τοῖς καθημένοις ἐν σκότει καὶ σκιᾷ θανάτου, τούτοις παρακελεύεται προσελθεῖν τῷ Κυρίῳ, καὶ ἐγγίσαι αὐτοῦ ταῖς ἀκτῖσι τῆς θεότητος, ἵν᾽, ἐκ τοῦ προσεγγισμοῦ ἐλλαμφθέντες τῇ ἀληθείᾳ, χάριτι τὸν φωτισμὸν αὐτοῦ εἰς ἑαυτοὺς χωρήσωσιν. Ὥσπερ γὰρ τὸ αἰσθητὸν τοῦτο φῶς οὐ πᾶσιν ὁμοίως ἀνατέλλει, ἀλλὰ τοῖς ἔχουσιν ὀφθαλμοὺς, καὶ ἐγρηγορόσι, καὶ ὑπ᾽ οὐδενὸς κωλύματος ἀπολαύειν δυναμένοις τῆς τοῦ ἡλίου ἐπιδημίας "οὕτω καὶ ὁ τῆς δικαιοσύνης ἥλιος, Τὸ ἀληθινὸν φῶς, ὃ φωτίζει πάντα ἄνθρωπον ἐρχόμενον εἰς τὸν κόσμον, οὐ πᾶσι τὴν ἑαυτοῦ φαιδρότητα χαρίζεται, ἀλλὰ τοῖς ἀξίως αὐτοῦ πολιτευομένοις. Φῶς γὰρ, φησὶν, ἀνέτειλεν, οὐχὶ τῷ ἁμαρτωλῷ, ἀλλὰ τῷ δικαίῳ. Ὡς γὰρ ἀνέτειλε μὲν ὁ ἥλιος, ἀλλ᾽ οὐχὶ ταῖς νυκτερίσιν, οὐδὲ τοῖς ἄλλοις ζώοις τοῖς νυκτινόμοις " οὕτω καὶ τὸ φῶς τῇ μὲν ἑαυτοῦ φύσει λαμπρόν ἔστι καὶ φαιδρυντικόν· οὐ πάντες δὲ αὐτοῦ τῆς λαμπηδόνος μεταλαμβάνουσιν. Οὕτω καὶ Πᾶς ὁ τὰ φαῦλα πράσσων μισεῖ τὸ φῶς, καὶ οὐκ ἔρχεται πρὸς τὸ φῶς, ἵνα μὴ φανερωθῇ αὐτοῦ τὰ ἔργα. Προσέλθετε οὖν πρὸς αὑτὸν καὶ φωτίσθητε, καὶ τὰ πρόσωπα ὑμῶν οὐ μὴ καταισχυνθῇ. Μακάριος ὁ ἐν τῇ ἡμέρᾳ τῆς δικαιοκρισίας τοῦ Θεοῦ, ὅταν ἔλθῃ ὁ Κύριος φωτίσαι τὰ κρυπτὰ τοῦ σκότους, καὶ φανερῶσαι τὰς βουλὰς τῶν καρδιῶν. τολμήσας ὑπὸ τὸ φῶς ἐκεῖνο τῶν ἐλέγχων ἀμόλυντον ἔχειν τὸ συνειδὸς ἀπὸ πονηρῶν ἔργων. Οἱ γὰρ τὰ φαῦλα πράξαντες εἰς ὀνειδισμὸν καὶ αἰσχύνην ἀναστήσονται, ἐνορῶντες ἐν ἑαυτοῖς τὸ αἴσχος καὶ τοὺς τύπους τῶν ἡμαρτημένων. Καὶ τάχα φοβερωτέρα τοῦ σκότους καὶ τοῦ πυρὸς τοῦ αἰωνίου ἡ αἰσχύνη ἐστὶν, ἧἦ μέλλουσι συνδιαιωνίζειν οἱ ἁμαρτωλοὶ, ἀεὶ ἐν ὀφθαλμοῖς ἔχοντες τὰ ἴχνη τῆς ἐν σαρκὶ ἀμαρτίας, οἱονεί τινος βαφῆς ἀνεκπλύτου, τῇ μνήμῃ τῆς ψυχῆς αὐτῶν εἰς τὸ διηνεκὲς παραμένοντα. Ὀλίγων δέ ἔστι τὸ προσελθεῖν τῷ φωτὶ τῷ ἀληθινῷ, καὶ ἀποκαλύψαι, καὶ μετὰ τὴν ἀποκάλυψιν τῶν κρυπτῶν, μὴ ἀπελθεῖν αἰσχυνθέντας τὰ πρόσωπα. Οὗτος ὁ πτωχὸς ἐκέκραξε, καὶ ὁ Κύριος εἰσήκουσεν αὐτοῦ. Οὐχ ἀεὶ ἐπαινετὴ ἡ πτωχεία. ἀλλ᾽ ἡ ἐκ προαιρέσεως κατὰ τὸν εὐαγγελικὸν σκοπὸν κατορθουμένη. Πολλοὶ γὰρ πτωχοὶ μὲν τῇ περιουσίᾳ, πλεονεκτικώτατοι δὲ τῇ προαιρέσει τυγχάνουσιν" οὖς οὐχ ἡ ἔνδεια σώζει, ἀλλ᾽ ἡ προαίρεσις κατακρίνει. Οὐ τοίνυν ὁ ἐνδεὴς πάντως μακαριστὸς, ἀλλ᾽ ὁ κρείττονα ἡγησάμενος τῶν τοῦ κόσμου θησαυρῶν τὴν ἐντολὴν τοῦ Χριστοῦ, Τούτους καὶ ὁ Κύριος μακαρίζει λέγων: Μακάριοι οἱ πτωχοὶ τῷ πνεύματι" οὐχ οἱ πένητες κατὰ τὴν περιουσίαν, ἀλλ᾽ οἱ τὴν πτωχείαν ἐκ ψυχῆς προελόμενοι. Οὐδὲν γὰρ τῶν ἀπροαιρέτων μακαριστόν. Διότι πᾶσα ἀρετὴ, μάλιστα δὲ αὕτη πρὸ πάντων, τῷ ἑκουσίῳ χαρακτηρίζεται. Οὗτος οὖν, φησὶν, ὁ πτωχὸς ἐκέκραξε. Τῇ δεικτικῇ φωνῇ ἐπὶ τὸν πτωχεύοντα κατὰ θεὸν, καὶ πεινῶντα, καὶ διψῶντα, καὶ γυμνητεύοντα, τὴν διάνοιάν σου προκαλεῖται - Οὗτος ὁ πτωχὸς, μονονουχὶ δακτύλῳ δεικνύς· Οὗτος ὁ μαθητὴς Χριστοῦ. Δυνατὸν καὶ εἰς Χριστὸν ἀνάξαι τὸν λόγον, ὅς, πλούσιος ὧν τῇ φύσει, διότι πάντα τὰ τοῦ Πατρὸς αὐτοῦ ἐστι, δι᾽ ἡμᾶς ἐπτώχευσεν, ἵνα ἡμεῖς τῇ ἐκείνου πτωχείᾳ πλουτήσωμεν. Σχεδὸν γὰρ παντὸς ἔργου τοῦ προάγοντος ἐπὶ τὸν μακαρισμὸν αὐτὸς ἦρξεν ὁ Κύριος, παράδειγμα τοῖς μανθάνουσιν ἑαυτὸν προτιθείς Ἐπάναγε ἐπὶ τοὺς μακαρισμοὺς, καὶ ἔκαστον ἐξετάσας εὑρήσεις, ὅτι προέλαβε τὴν ἐκ τοῦ λόγου διδασκαλίαν τοῖς ἔργοις. Μακάριοι οἱ πραεῖς. Πῶς οὖν μάθωμεν τὴν πραότητα; Μάθετε ἀπ᾿ ἐμοῦ, φησὶν, ὅτι πρᾶός εἰμι καὶ ταπεινὸς τῇ καρδίᾳ. Μακάριοι οἱ εἰρηνοποιοί. Τίς ἡμᾶς διδάξει τὸ τῆς εἰρήνης καλόν; Αὐτὸς ὁ εἰρηνοποιὸς, ὁ ποιῶν εἰρήνην, καὶ ἀποκαταλλάσσων τοὺς δύο εἰς ἕνα καινὸν ἄνθρωπον " ὁ εἰρηνοποιήσας διὰ τοῦ αἵματος τοῦ σταυροῦ αὐτοῦ εἴτε τὰ ἐν τοῖς οὐρανοῖς εἴτε τὰ ἐπὶ τῆς γῆς. Μακάριοι οἱ πτωχοί. Αὐτός ἐστιν ὁ πτωχεύσας, καὶ κενώσας ἑαυτὸν ἐν τῇ τοῦ δούλου μορφῇ, ἵνα ἡμεῖς πάντες ἐκ τοῦ πληρώματος αὑτοῦ λάβωμεν, καὶ χάριν ἀντὶ χάριτος. Εἴ τις οὖν, ἀπὸ τοῦ ἁγίου καὶ φιλανθρώπου Πνεύματος ἀγόμενος, μὴ φρονῶν ἐφ᾽ ἑαυτῷ, ἀλλὰ ταπεινῶν ἑαυτὸν, ἵνα τοὺς ἄλλους ὑψώσῃ, κράζοι τῷ πνεύματι τὰ μεγάλα εὐχόμενος, καὶ μηδὲν μικροπρεπὲς μηδὲ ταπεινὸν φθέγγοιτο ἐκ τοῦ τὰ ἐπίγεια καὶ κοσμικὰ ζητεῖν, τοῦ τοιούτου ἦ κραυγὴ εἰσακουστὴ τῷ Κυρίῳ. Τί οὖν τὸ τέλος τῆς ἀκοῆς; Τὸ ῥυσθῆναι ἀπὸ πασῶν τῶν θλίψεων ἄτρωτον, μὴ ὑποκατακλιθέντα, μηδὲ δουλεύοντα τῷ φρονήματι τῆς σαρκός. Τίς οὖν καὶ ὁ τρόπος δι’ οὐ ῥύεται ὁ πτωχός; Παρεμβαλεῖ ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτὸν, καὶ ῥύσεται αὐτούς. Ἡρμήνευσε τίνα λέγει τὸν πτωχὸν, τὸν φοβούμενον τὸν Κύριον. Διότι ὁ φοβούμενος ἔτι ἐν τῇ τοῦ δούλου τάξει ἐστίν. Ὁ δὲ ὑπὸ τῆς ἀγάπης τετελειωμένος πρὸς τὴν τοῦ υἱοῦ λοιπὸν ἀξίαν ἀνέδραμε. Διόπερ ὁ μὲν δοῦλος καὶ πτωχὸς λέγεται, τῷ μηδὲν ἴδιον ἔχειν " ὁ δὲ υἱὸς ἤδη καὶ πλούσιος, τῷ κληρονόμος εἶναι τῶν πατρικῶν ἀγαθῶν. Παρεμβαλεῖ οὖν ἄγγελος Κυρίου κύκλῳ τῶν φοβουμένων αὐτόν. Παντὶ πεπιστευκότι εἰς τὸν Κύριον ἄγγελος παρεδρεύει, ἐὰν μήποτε αὐτὸν ἡμεῖς ἐκ τῶν πονηρῶν ἔργων ἀποδιώξωμεν. Ὡς γὰρ τὰς μελίσσας καπνὸς φυγαδεύει, καὶ τὰς περιστερὰς δυσωδία ἐξελαύνει" οὕτω καὶ τὸν φύλακα τῆς ζωῆς ἡμῶν ἄγγελον ἡ πολύδακρυς καὶ δυσώδης ἀφίστησιν ἁμαρτία. ᾽Εὰν ἔχῃς ἐν τῇ ψυχῇ ἄξια φυλακῆς ἀγγελικῆς ἔργα, καὶ νοῦς πλούσιος ἐν τοῖς τῆς ἀληθείας θεωρήμασιν ἐνοικῇ σοι διὰ τὸν πλοῦτον τῶν τιμίων ἔργων τῆς ἀρετῆς, ἀναγκαίως φρουρούς σοι καὶ φύλακας παρακαθίστησιν ὁ Θεὸς, καὶ περιτειχίζει σε φυλακῇ ἀγγέλων. Σκόπει δὲ ἡλίκη ἐστὶ τῶν ἀγγέλων ἡ φύσις ὅτι ὅλῳ στρατοπέδῳ καὶ παρεμβολῇ πολυανθρώπῳ παρεικάζεται ὁ εἷς ἄγγελος. Διὰ μὲν οὖν τὸ μέγεθος τοῦ φυλάσσοντός σε παρεμβολήν σοι χαρίζεται ὁ Κύριος" διὰ δὲ τὴν ἰσχὺν τοῦ ἀγγέλου οἱονεὶ περιτειχίζει σε πάντοθεν τῇ ἀπ᾽ αὐτοῦ ἀσφαλείᾳ. Τοῦτο γὰρ σημαίνει τὸ, Κύκλῳ. Ὥσπερ γὰρ οἱ τῶν πόλεων περίβολοι, κύκλῳ πάσαις περικείμενοι, πάντοθεν τὰς τῶν πολεμίων προσβολὰς ἀπείργουσιν " οὕτω καὶ ὁ ἄγγελος, καὶ προτειχίζει ἐκ τῶν ἔμπροσθεν, καὶ ὀπισθοφυλακεῖ, καὶ οὐδὲ τὰ ἑκατέρωθεν ἀφύλακτα καταλείπει. Διὰ τοῦτο Πεσεῖται ἐκ τοῦ κλίτους σου χιλιὰς, καὶ μυριὰς ἐκ δεξιῶν σου, … οὐκ ἐγγιεῖ, ὅτι τοῖς ἀγγέλοις αὐτοῦ ἐντελεῖται

hoion horous heautǭ tithetai tēs zōēs, typōn heautou tēn psychēn pros to tēs politeias akribes; hōs mēdena kairon dialimpanein tēs eulogias, alla kai megalōn kai mikroterōn pragmatōn epi ton Theon anapherein tēn archēn. Ouchi hēgēsomai, phēsi, kata tēn emautou epimeleian ginesthai, oude ek tēs automatou syntychias symbainein, all' En panti kairǭ eulogēsō ton Kyrion" ouch en tais euēmeriais monon tou biou, alla kai en tois peristatikois kairois. Enteuthen mathēteutheis ho ᾿Apostolos, Pantote, phēsi, chairete, adialeiptōs proseuchesthe, en panti eucharisteite. Horąs hēlikē tou andros hē agapē? Ouch apedyspetei pros tēn synecheian tōn kakōn, hote ou monon patridos apelēlato, kai syngeneias, kai oikeiōn, kai ktēmatōn, alla kai tois polemiois paradotheis hypo tēs anankēs, mikrou diaspasthai par᾽ autōn emellen. Ouch eipe " Mechri tinos hē synecheia tōn kakōn? ouch apedyspetēse pros tēn paratasin tēs thlipseōs, all᾽ eidōs, Hoti hē thlipsis hypomonēn katergazetai, hē de hypomonē dokimēn, hē de dokimē elpida. Tǭ onti gar tois kalōs pareskeuasmenois hai thlipseis oionei trophai tines eisin athlētikai kai gymnasia, epi tēn patrǭan doxan ton agōnistēn probibazousai " hotan loidoroumenoi eulogōmen, blasphēmoumenoi parakalōmen, … tę̄ thlipsei kauchōmetha. Aischron gar eulogein men hēmas epi tois chrēstoterois, siōpąn de epi tois skythrōpoterois kai epiponois pragmasin. ᾿Alla tote kai pleon eucharistein dei, eidotas, hoti Hon agapą Kyrios paideuei" mastigoi de panta huion hon paradechetai. Diapantos hē ainesis autou en tǭ stomati mou. Dokei adynaton ti epangellesthai ho prophētēs. Pōs gar diapantos hē ainesis tou Theou en tǭ stomati anthrōpou einai dynatai? Hote dialegetai tas synētheis kai biōtikas homilias, ouch echei ton ainon tou Theou en tǭ stomati. “Hote katheudei, siōpēsetai pantōs. Hesthiontos de kai pinontos pōs energēsei to stoma tēn ainesin? Pros dē touto legomen, hoti esti men ti kai noēton stoma tou hendon anthrōpou, hǭ trephetai metalambanōn tou logou tēs zōēs, hos estin artos ek tou ouranou katabas. Peri ekeinou tou stomatos kai ho Prophētēs phēsin hoti" To stoma mou ēnoixa, kai heilkysa pneuma. Ekeino kai ho Kyrios prokaleitai hēmas eurychōron echein eis hypodochēn aphthonōteran tōn trophōn tēs alētheias. Platynon gar, phēsi, to stoma sou, kai plērōsō hauto. Dynatai oun hē entetypōmenē hapax kai hoionei esphragismenē tǭ hēgemonikǭ tēs psychēs peri Theou ennoia ainesis onomazesthai Theou, diapantos enyparchousa tę̄ psychę̄. Dynatai de kai, kata tēn apostolikēn hypothēkēn, ho spoudaios panta poiein eis doxan Theou, hōste pasan praxin, kai pan rhēma, kai pasan energeian noeran, aineseōs epechein dynamin. Eite gar esthiei ho dikaios, eite pinei, panta eis doxan Theou poiei, Tou toioutou katheudontos hē kardia egrēgoren, kata ton eiponta en tǭ Asmati tōn asmatōn " ᾿Egō katheudō, kai hē kardia mou grēgorei. Hōs gar epi poly ta kath᾽ hypnon phantasmata tēs methēmerinēs ennoias estin apēchēmata … En tǭ Kyriǭ epainethēsetai hē psychē mou. Mēdeis, phēsi, tēn emēn epinoian, kath᾽ hēn diesōthēn ek tōn kindynōn, epaineitō. Ou gar en dynamei anthrōpou, oude en sophią, all᾽ en tę̄ chariti tou Theou estin hē sōtēria. Mē kauchasthō, phēsin, ho plousios en tǭ ploutǭ autou, mēte ho sophos en tę̄ sophią hautou, mēte ho ischyros en tę̄ ischyï hautou" all᾽ hē en toutǭ kauchasthō ho kauchōmenos, en tǭ syniein kai gignōskein Kyrion ton Theon autou. Horąs ton ᾿Apostolon pōs tous synergous tou Euangeliou epainei? Hos esti syndoulos kai diakonos hymōn en Kyriǭ. Ean mentoi tis epi sōmatos kallei, ho goneōn periphaneią epaineitai, ouch en … to alēthinōs epaineton echousi, kybernētai, … hē hyperonchous oikodomēmatōn kataskeuas. Ou dēpou gar basilei men tis hypēretōn mega phronei, … epainethēsetai hē Psychē mou. Akousatōsan praeis, kai euphranthētōsan, bebaioumenoi eis tēn praotēta tǭ kat᾽ para Theou, epeidē katōrthōsa tēn praotēta. Hoi katestalmenoi ta ēthē kai pantos pathous apēllagmenoi, hōs mēdemian echein tarachēn henoikousan autōn tais psychais. houtoi praeis prosagoreuontai. Dio kai Mōysēs memartyrētai praÿs einai para pantas anthrōpous epi tēs gēs. Megalynate ton Kyrion syn emoi. Preponta … Mēdeis tarachōdēs, mēde tethorybēmenos, mēde ek tōn pathōn tēs sarkos tēn psychēn paroistrōn enkatamigētō moi" all᾽ hymeis hoi praeis, hoi to bebēkos kai eustathes tēs psychēs katōrthōkotes, to de nōthron kai hypnōdes pros tas tōn kathēkontōn energeias aposeiomenoi, hymeis megalynate ton Kyrion syn emoi. Megalynei de ton Kyrion ho megalę̄ dianoią kai gaurǭ tǭ phronēmati kai epērmenǭ tous hyper tēs eusebeias peirasmous hypomenōn. "Epeita de kai ho megalę̄ tę̄ dianoią kai theōrēmasi bathytatois ta megethē tēs ktiseōs kathorōn, hin᾽ ek tou megethous kai tēs kallonēs tōn ktismatōn ton genesiourgon autōn theōrēsę̄. Hotǭ gar tis epi pleion embathynei tois logois kath᾽ hoos gegenētai ta onta, kai kath᾽ hous oikonomeitai, tosoutǭ mallon theōrei tēn megaloprepeian tou Kyriou, kai to hoson eph᾽ heautǭ, megalynei ton Kyrion. Epei oun heis nous kai henos andros meletē, oude pros brachy autarkei pros tēn tōn megaleiōn tou Theou katalēpsin, pantas homou tous praeis eis tēn koinōnian tautēs tēs energeias paralambanei. Dei gar pasan scholēn agein apo thorybōn tōn exōthen, kai pasan hēsychian en tǭ kryptǭ tēs kardias bouleutēriǭ poiēsanta, houtōs epiballein tę̄ theōrią tēs halētheias, ᾿Akoueis tou exomologoumenou tēn hamartian, ti phēsin? Etarachthē apo thymou ho ophthalmos mou. Ou monon de thymos, alla kai epithymia, kai deilia, kai phthonos ophthalmon psychēs ektarassei; kai apaxaplōs panta ta pathē synchytika kai ektaraktika tou dioratikou tēs psychēs esti. Kai hōs ou dynaton tetholōmenǭ ophthalmǭ akribę̄ labein tōn horatōn tēn katalēpsin, houtōs oude tetholōmenę̄ kardią tę̄ katanoēsei tēs alētheias epibalein. ᾿Anachōrēsai oun dei tōn tou kosmou pragmatōn, kai mēte di᾽ ophthalmōn, mēte di᾿ hōtōn, mēte di᾽ allēs tinos aisthēseōs epeisagein allotrious logismous tę̄ psychę̄. Thorybōn gar asigētōn kai staseōn adiallaktōn anapimplōsi ta endon hoi tou phronēmatos tēs sarkos epanistamenoi polemoi. Exezētēsa ton Kyrion, kai epēkouse mou. Tauta, phēsin, akousatōsan hoi praeis, hoti egō en tǭ kairǭ ekeinǭ tǭ chalepǭ, hote pas men thymos tōn mnēsikachountōn ekineito kat᾽ emou, pasa de cheir ep᾿ eme hōplizeto, gymnos de egō kai aoplos hetoimos eis pasan aikian exekeimēn tois polemiois, tote ou synechythēn tous dialogismous tǭ phobǭ, ouch exekrousthēn ek tēs tou Theou ennoias, ouch apegnōn tēs emautou sōtērias, all᾽ exezētēsa ton Kyrion Ouchi exētēsa monon haplēn tina kai chronikēn pros ton Kyrion elpida, all᾽ exezētēsa, Pleion gar ti dēloi para to zētēsai hē emphasis tou ekzētēsai, hōs kai para tēn ereunan hē exereunēsis, ᾿Exelipon gar exereunōntes exereunēseis. Pollēn oun tina scholēn kai ataraxian ho logos paristēsi dia tēs … Pasa hē tou dikaiou zōē tethlimmenē esti, kai; Stenē kai tethlimmenē hē hodos " kai, Pollai hai thlipseis tōn dikaiōn. Dia touto kai ho ᾿Apostolos phēsin, En panti thlibomenoi" kai, Hoti dia pollōn thlipseōn dei hēmas eis tēn basileian tou Theou eiselthein. Rhyetai de ek thlipseōs tous hagious hautou ho Theos, ouch adokimastous autous katalimpanōn, alla tēn hypomonēn autois charizomenos. Ei gar Ē thlipsis hypomonēn katergazetai, hē de hypomonē dokimēn" ho tēn thlipsin aphairoumenos tēs dokimēs heauton apesterēsen. Hōs oun oudeis stephanoutai aneu antagōnistou, houtōs oude dokimos apophanthēnai dynatai ei mē dia thlipseōn. Ek pasōn oun tōn thlipseōn errhysato me, ouchi mē eōn me thlibesthai, alla syn tǭ peirasmǭ kai tēn ekbasin, tou dyna sthai hypenenkein, charizomenos. Proselthete pros auton, kai phōtisthēte" kai ta prosōpa hymōn ou mē kataischynthę̄. Tois kathēmenois en skotei kai skią thanatou, toutois parakeleuetai proselthein tǭ Kyriǭ, kai engisai autou tais aktisi tēs theotētos, hin᾽, ek tou prosengismou ellamphthentes tę̄ alētheią, chariti ton phōtismon autou eis heautous chōrēsōsin. Hōsper gar to aisthēton touto phōs ou pasin homoiōs anatellei, alla tois echousin ophthalmous, kai egrēgorosi, kai hyp᾽ oudenos kōlymatos apolauein dynamenois tēs tou hēliou epidēmias "houtō kai ho tēs dikaiosynēs hēlios, To alēthinon phōs, ho phōtizei panta anthrōpon erchomenon eis ton kosmon, ou pasi tēn heautou phaidrotēta charizetai, alla tois axiōs autou politeuomenois. Phōs gar, phēsin, aneteilen, ouchi tǭ hamartōlǭ, alla tǭ dikaiǭ. Hōs gar aneteile men ho hēlios, all᾽ ouchi tais nykterisin, oude tois allois zōois tois nyktinomois " houtō kai to phōs tę̄ men heautou physei lampron esti kai phaidryntikon; ou pantes de autou tēs lampēdonos metalambanousin. Houtō kai Pas ho ta phaula prassōn misei to phōs, kai ouk erchetai pros to phōs, hina mē phanerōthę̄ autou ta erga. Proselthete oun pros hauton kai phōtisthēte, kai ta prosōpa hymōn ou mē kataischynthę̄. Makarios ho en tę̄ hēmerą tēs dikaiokrisias tou Theou, hotan elthę̄ ho Kyrios phōtisai ta krypta tou skotous, kai phanerōsai tas boulas tōn kardiōn. tolmēsas hypo to phōs ekeino tōn elenchōn amolynton echein to syneidos apo ponērōn ergōn. Hoi gar ta phaula praxantes eis oneidismon kai aischynēn anastēsontai, enorōntes en heautois to aischos kai tous typous tōn hēmartēmenōn. Kai tacha phoberōtera tou skotous kai tou pyros tou aiōniou hē aischynē estin, hēē mellousi syndiaiōnizein hoi hamartōloi, aei en ophthalmois echontes ta ichnē tēs en sarki amartias, hoionei tinos baphēs anekplytou, tę̄ mnēmę̄ tēs psychēs autōn eis to diēnekes paramenonta. Oligōn de esti to proselthein tǭ phōti tǭ alēthinǭ, kai apokalypsai, kai meta tēn apokalypsin tōn kryptōn, mē apelthein aischynthentas ta prosōpa. Houtos ho ptōchos ekekraxe, kai ho Kyrios eisēkousen autou. Ouch aei epainetē hē ptōcheia. all᾽ hē ek proaireseōs kata ton euangelikon skopon katorthoumenē. Polloi gar ptōchoi men tę̄ periousią, pleonektikōtatoi de tę̄ proairesei tynchanousin" ous ouch hē endeia sōzei, all᾽ hē proairesis katakrinei. Ou toinyn ho endeēs pantōs makaristos, all᾽ ho kreittona hēgēsamenos tōn tou kosmou thēsaurōn tēn entolēn tou Christou, Toutous kai ho Kyrios makarizei legōn: Makarioi hoi ptōchoi tǭ pneumati" ouch hoi penētes kata tēn periousian, all᾽ hoi tēn ptōcheian ek psychēs proelomenoi. Ouden gar tōn aproairetōn makariston. Dioti pasa aretē, malista de hautē pro pantōn, tǭ hekousiǭ charaktērizetai. Houtos oun, phēsin, ho ptōchos ekekraxe. Tę̄ deiktikę̄ phōnę̄ epi ton ptōcheuonta kata theon, kai peinōnta, kai dipsōnta, kai gymnēteuonta, tēn dianoian sou prokaleitai - Houtos ho ptōchos, mononouchi daktylǭ deiknys; Houtos ho mathētēs Christou. Dynaton kai eis Christon anaxai ton logon, hos, plousios hōn tę̄ physei, dioti panta ta tou Patros autou esti, di᾽ hēmas eptōcheusen, hina hēmeis tę̄ ekeinou ptōcheią ploutēsōmen. Schedon gar pantos ergou tou proagontos epi ton makarismon autos ērxen ho Kyrios, paradeigma tois manthanousin heauton protitheis Epanage epi tous makarismous, kai ekaston exetasas heurēseis, hoti proelabe tēn ek tou logou didaskalian tois ergois. Makarioi hoi praeis. Pōs oun mathōmen tēn praotēta? Mathete ap᾿ emou, phēsin, hoti praos eimi kai tapeinos tę̄ kardią. Makarioi hoi eirēnopoioi. Tis hēmas didaxei to tēs eirēnēs kalon? Autos ho eirēnopoios, ho poiōn eirēnēn, kai apokatallassōn tous dyo eis hena kainon anthrōpon " ho eirēnopoiēsas dia tou haimatos tou staurou autou eite ta en tois ouranois eite ta epi tēs gēs. Makarioi hoi ptōchoi. Autos estin ho ptōcheusas, kai kenōsas heauton en tę̄ tou doulou morphę̄, hina hēmeis pantes ek tou plērōmatos hautou labōmen, kai charin anti charitos. Ei tis oun, apo tou hagiou kai philanthrōpou Pneumatos agomenos, mē phronōn eph᾽ heautǭ, alla tapeinōn heauton, hina tous allous hypsōsę̄, krazoi tǭ pneumati ta megala euchomenos, kai mēden mikroprepes mēde tapeinon phthengoito ek tou ta epigeia kai kosmika zētein, tou toioutou ē kraugē eisakoustē tǭ Kyriǭ. Ti oun to telos tēs akoēs? To rhysthēnai apo pasōn tōn thlipseōn atrōton, mē hypokataklithenta, mēde douleuonta tǭ phronēmati tēs sarkos. Tis oun kai ho tropos di’ ou rhyetai ho ptōchos? Parembalei angelos Kyriou kyklǭ tōn phoboumenōn auton, kai rhysetai autous. Hērmēneuse tina legei ton ptōchon, ton phoboumenon ton Kyrion. Dioti ho phoboumenos eti en tę̄ tou doulou taxei estin. Ho de hypo tēs agapēs teteleiōmenos pros tēn tou huiou loipon axian anedrame. Dioper ho men doulos kai ptōchos legetai, tǭ mēden idion echein " ho de huios ēdē kai plousios, tǭ klēronomos einai tōn patrikōn agathōn. Parembalei oun angelos Kyriou kyklǭ tōn phoboumenōn auton. Panti pepisteukoti eis ton Kyrion angelos paredreuei, ean mēpote auton hēmeis ek tōn ponērōn ergōn apodiōxōmen. Hōs gar tas melissas kapnos phygadeuei, kai tas peristeras dysōdia exelaunei" houtō kai ton phylaka tēs zōēs hēmōn angelon hē polydakrys kai dysōdēs aphistēsin hamartia. ᾽Ean echę̄s en tę̄ psychę̄ axia phylakēs angelikēs erga, kai nous plousios en tois tēs alētheias theōrēmasin enoikę̄ soi dia ton plouton tōn timiōn ergōn tēs aretēs, anankaiōs phrourous soi kai phylakas parakathistēsin ho Theos, kai periteichizei se phylakę̄ angelōn. Skopei de hēlikē esti tōn angelōn hē physis hoti holǭ stratopedǭ kai parembolę̄ polyanthrōpǭ pareikazetai ho heis angelos. Dia men oun to megethos tou phylassontos se parembolēn soi charizetai ho Kyrios" dia de tēn ischyn tou angelou hoionei periteichizei se pantothen tę̄ ap᾽ autou asphaleią. Touto gar sēmainei to, Kyklǭ. Hōsper gar hoi tōn poleōn periboloi, kyklǭ pasais perikeimenoi, pantothen tas tōn polemiōn prosbolas apeirgousin " houtō kai ho angelos, kai proteichizei ek tōn emprosthen, kai opisthophylakei, kai oude ta hekaterōthen aphylakta kataleipei. Dia touto Peseitai ek tou klitous sou chilias, kai myrias ek dexiōn sou, … ouk engiei, hoti tois angelois autou enteleitai

… sets himself, as it were, boundaries of life, shaping his soul to strictness of conduct, so as to let no moment go by without blessing, but to refer the beginning of great and lesser things alike to God. I will not think, he says, that things happen by my own care, nor that they come about by chance, but “I will bless the Lord at all times”: not only in life's good days, but also in times of hardship. Taught from this, the Apostle says, “Rejoice always, pray without ceasing, give thanks in everything.” Do you see how great the man's love is? He did not lose heart at the succession of evils, when he had been driven not only from his homeland, his kin, his household and his possessions, but, handed over by necessity to his enemies, was all but torn apart by them. He did not say, “How long this succession of evils?” He did not lose heart at the length of the affliction, but [knowing] that “affliction produces endurance, and endurance proven character, and proven character hope.” For truly, for those well prepared, afflictions are a kind of athletes' diet and training, advancing the contender toward his Father's glory, when, being reviled, we bless; being slandered, we [entreat] …, and boast in affliction. For it is shameful for us to bless at the more pleasant things and be silent at the gloomier and toilsome ones. But then we must give thanks all the more, knowing that “the Lord disciplines the one he loves, and scourges every son whom he receives.” “His praise shall continually be in my mouth.” The prophet seems to promise something impossible. For how can the praise of God be continually in a man's mouth? When he converses in ordinary and everyday talk, he does not have God's praise in his mouth. When he sleeps, he will certainly be silent. And when he eats and drinks, how will his mouth perform praise? To this we say that there is an intelligible mouth of the inner man, by which he is nourished, partaking of the word of life, which is the bread that came down from heaven. Of that mouth the prophet too says, “I opened my mouth and drew in the Spirit.” The Lord too invites us to have that mouth wide, to receive more abundantly the food of truth: “Open wide your mouth,” he says, “and I will fill it.” The notion of God, then, once stamped and as it were sealed on the governing part of the soul, can be called the praise of God, continually present in the soul. And also, according to the apostolic counsel, the earnest man can do all things to the glory of God, so that every action and every word and every activity of the mind has the force of praise. For whether the righteous man eats or drinks, he does all to the glory of God. When such a man sleeps, his heart is awake, as the one who said in the Song of Songs: “I sleep, but my heart is awake.” For as the images of sleep are mostly echoes of the day's thoughts …. [2] “My soul shall be praised in the Lord.” Let no one, he says, praise my contrivance by which I was saved from the dangers. For salvation is not in man's power or wisdom, but in the grace of God. “Let not the rich man boast in his riches,” it says, “nor the wise man in his wisdom, nor the strong man in his strength; but let him who boasts boast in this, in understanding and knowing the Lord his God.” Do you see how the Apostle praises the fellow workers of the Gospel? “Who is a fellow servant and minister to you in the Lord.” But if someone is praised for bodily beauty or the distinction of his parents, his soul is not praised in the Lord …. [The arts of] pilots, … or the extravagant constructions of buildings, do not have what is truly praiseworthy. … For surely one who serves a king does not think highly of himself … . [Therefore,] “My soul shall be praised.” “Let the meek hear and be glad,” being confirmed in meekness by …, from God, since I have achieved meekness. Those who have calmed their character and are rid of every passion, so as to have no turmoil dwelling in their souls, are called meek. That is why Moses too is attested to have been meeker than all men on the earth. [3] “Magnify the Lord with me.” Fitting … . Let no one turbulent, or troubled, or with his soul goaded by the passions of the flesh, be mixed with me; but you, the meek, who have achieved firmness and stability of soul, and who shake off sluggishness and drowsiness toward the performance of your duties, you magnify the Lord with me. And he magnifies the Lord who endures trials for godliness with a great mind and a proud and lifted-up spirit. And then also the one who, with a great mind and very deep contemplations, looks on the greatness of creation, so that from the greatness and beauty of created things he may contemplate their author. For the more one delves into the principles by which things have come to be and by which they are governed, the more he contemplates the majesty of the Lord and, as far as lies in him, magnifies the Lord. Since, then, one mind and the study of one man is not sufficient even in a small degree for grasping the great works of God, he takes all the meek together into partnership in this activity. For one must be at leisure from external disturbances, and, having made complete quiet in the hidden council chamber of the heart, so apply oneself to the contemplation of the truth. Do you hear what the one confessing his sin says? “My eye was troubled by anger.” And not only anger, but desire too, and cowardice, and envy disturb the eye of the soul; and in short all the passions confuse and disturb the soul's power of sight. And as it is not possible for a clouded eye to gain an exact grasp of visible things, so neither can a clouded heart apply itself to understanding the truth. One must withdraw, then, from the affairs of the world, and bring no foreign thoughts into the soul through the eyes or the ears or any other sense. For the wars that rise from the mind of the flesh fill the inner man with incessant tumults and irreconcilable factions. “I sought out the Lord, and he heard me.” Let the meek hear this, he says: that in that hard time, when all the anger of those who bore grudges was stirred against me, and every hand was armed against me, and I, naked and unarmed, lay exposed to every outrage from the enemy, then I was not confused in my reasonings by fear, I was not driven out of the thought of God, I did not despair of my own salvation, but “I sought out the Lord.” I did not merely seek a simple and temporary hope in the Lord, but “sought out.” For the force of “seeking out” shows something more than seeking, as “searching out” is more than searching: “They failed in searching out searchings.” The word, then, presents a great leisure and freedom from disturbance through the [seeking out]. [4] … The whole life of the righteous man is afflicted: “Narrow and afflicted is the way,” and, “Many are the afflictions of the righteous.” That is why the Apostle too says, “Afflicted in every way,” and, “Through many afflictions we must enter the kingdom of God.” But God delivers his saints from affliction, not by leaving them untested, but by granting them endurance. For if affliction produces endurance, and endurance proven character, the one who takes away affliction has deprived himself of proven character. As, then, no one is crowned without an opponent, so no one can be shown to be approved except through afflictions. “From all my afflictions,” then, “he delivered me,” not by not letting me be afflicted, but by giving with the trial also the way out, so that I could bear it. “Come to him and be enlightened, and your faces shall not be ashamed.” He bids those who sit in darkness and the shadow of death to come to the Lord and draw near to the rays of his Godhead, so that, illumined by the truth through their approach, they may take his enlightenment into themselves by grace. For as this visible light does not rise for all alike, but for those who have eyes, who are awake, and who can enjoy the sun's presence without any hindrance, so too the sun of righteousness, “the true light, which enlightens every man coming into the world,” does not give his brightness to all, but to those who live worthily of him. “For light has dawned,” it says, not for the sinner but “for the righteous.” For as the sun has risen, but not for bats nor for the other night-feeding animals, so too the light is bright and illuminating by its own nature, but not all share in its radiance. So too “everyone who does evil hates the light and does not come to the light, lest his works be exposed.” “Come to him,” then, “and be enlightened, and your faces shall not be ashamed.” Blessed is the one who, in the day of God's righteous judgment, when the Lord comes to bring to light the things hidden in darkness and disclose the purposes of hearts, has dared [to come] under that light of exposure … to have his conscience undefiled by evil works. For those who have done evil will rise to reproach and shame, seeing in themselves the disgrace and the marks of their sins. And perhaps more fearful than the darkness and the eternal fire is the shame in which sinners are to spend eternity, always having before their eyes the traces of the sin committed in the flesh, remaining forever in the memory of their soul like an indelible dye. Few, however, come to the true light, and uncover themselves, and after the uncovering of hidden things do not go away with faces ashamed. [5] “This poor man cried, and the Lord heard him.” Poverty is not always praiseworthy, but only that which is achieved by choice, according to the aim of the Gospel. For many are poor in substance but most grasping in choice; poverty does not save them, but their choice condemns them. Not every needy man, then, is to be called blessed, but the one who considered the commandment of Christ better than the treasures of the world. These the Lord too calls blessed, saying, “Blessed are the poor in spirit”: not those poor in substance, but those who chose poverty from the soul. For nothing not chosen is to be called blessed, because every virtue, and this one above all, is marked by its being voluntary. “This poor man,” then, he says, “cried.” By the demonstrative word he calls your thought to the one who is poor according to God, hungry, thirsty, naked: “This poor man,” all but pointing with his finger: this disciple of Christ. It is possible also to refer the word to Christ, who, being rich by nature, since all that is the Father's is his, became poor for our sake, so that we might become rich by his poverty. For the Lord himself began almost every work that leads to blessedness, setting himself as an example for those who learn. Go back to the beatitudes, and examining each one you will find that he anticipated the teaching of the word by his works. “Blessed are the meek.” How, then, shall we learn meekness? “Learn from me,” he says, “for I am meek and lowly in heart.” “Blessed are the peacemakers.” Who will teach us the good of peace? The peacemaker himself, who makes peace and reconciles the two into one new man, who made peace by the blood of his cross, whether of things in heaven or things on earth. “Blessed are the poor.” He it is who became poor and emptied himself in the form of a servant, so that we might all receive from his fullness, grace upon grace. If anyone, then, led by the holy and kindly Spirit, not thinking highly of himself but humbling himself so as to exalt others, cries with the spirit, praying for great things, and utters nothing petty or low from seeking earthly and worldly things, the cry of such a man is heard by the Lord. What, then, is the end of the hearing? To be delivered from all afflictions unwounded, not having bowed down nor being a slave to the mind of the flesh. And what is the manner in which the poor man is delivered? “The angel of the Lord will encamp around those who fear him, and will deliver them.” He has explained whom he calls the poor man: the one who fears the Lord. For the one who fears is still in the rank of a servant; but the one made perfect by love has run up to the dignity of a son. That is why the one is called servant and poor, because he has nothing of his own; but the other is now a son and rich, because he is heir of his father's goods. “The angel of the Lord,” then, “will encamp around those who fear him.” An angel attends everyone who has believed in the Lord, unless we drive him away by evil works. For as smoke puts bees to flight and a foul smell drives away doves, so tearful and foul-smelling sin removes the angel who guards our life. If you have in your soul works worthy of angelic guarding, and a mind rich in the contemplations of the truth dwells in you because of the wealth of the precious works of virtue, God necessarily sets guards and watchmen beside you and walls you about with a guard of angels. Consider how great the nature of angels is, that the one angel is compared to a whole army and a populous camp. Because of the greatness of the one who guards you, then, the Lord grants you a camp; and because of the angel's strength he walls you in on every side, as it were, with the safety he gives. For this is what “around” means. For as the walls of cities, lying around them on every side, ward off the attacks of enemies from every direction, so the angel both walls you in front and guards your rear, and leaves neither side unguarded. That is why “a thousand will fall at your side, and ten thousand at your right hand, … [but] it will not come near you,” for “he will give his angels charge

Textual problem in this passage: see the notes.

Ps 34:1 (33:2 LXX) (quotation, high confidence) · 1 Thess 5:16 (quotation, high confidence) · 1 Thess 5:17 (quotation, high confidence) · 1 Thess 5:18 (quotation, high confidence) · Rom 5:3 (quotation, high confidence) · Rom 5:4 (quotation, high confidence) · 1 Cor 4:12 (allusion, high confidence) · Heb 12:6 (quotation, high confidence) · John 6:33 (allusion, high confidence) · Ps 119:131 (118:131 LXX) (quotation, high confidence) · Ps 81:10 (80:11 LXX) (quotation, high confidence) · 1 Cor 10:31 (quotation, high confidence) · Song 5:2 (quotation, high confidence) · Ps 34:2 (33:3 LXX) (quotation, high confidence) · Jer 9:23 (quotation, high confidence) · Jer 9:24 (quotation, high confidence) · Col 4:7 (quotation, high confidence) · Num 12:3 (allusion, high confidence) · Ps 34:3 (33:4 LXX) (quotation, high confidence) · Ps 6:7 (6:8 LXX) (quotation, high confidence) · Rom 8:7 (allusion, medium confidence) · Ps 34:4 (33:5 LXX) (quotation, high confidence) · Ps 64:6 (63:7 LXX) (quotation, high confidence) · Matt 7:14 (quotation, high confidence) · Ps 34:19 (33:20 LXX) (quotation, high confidence) · 2 Cor 4:8 (quotation, high confidence) · Acts 14:22 (quotation, high confidence) · 1 Cor 10:13 (allusion, high confidence) · Ps 34:5 (33:6 LXX) (quotation, high confidence) · Luke 1:79 (allusion, high confidence) · Mal 4:2 (allusion, medium confidence) · John 1:9 (quotation, high confidence) · Ps 97:11 (96:11 LXX) (quotation, high confidence) · John 3:20 (quotation, high confidence) · 1 Cor 4:5 (allusion, high confidence) · Dan 12:2 (allusion, high confidence) · Ps 34:6 (33:7 LXX) (quotation, high confidence) · Matt 5:3 (quotation, high confidence) · John 16:15 (allusion, medium confidence) · 2 Cor 8:9 (allusion, high confidence) · Matt 5:5 (quotation, high confidence) · Matt 11:29 (quotation, high confidence) · Matt 5:9 (quotation, high confidence) · Eph 2:15 (allusion, high confidence) · Col 1:20 (allusion, high confidence) · Phil 2:7 (allusion, high confidence) · John 1:16 (quotation, high confidence) · Ps 34:7 (33:8 LXX) (quotation, high confidence) · 1 John 4:18 (allusion, medium confidence) · Gal 4:7 (allusion, medium confidence) · Ps 91:7 (90:7 LXX) (quotation, high confidence) · Ps 91:11 (90:11 LXX) (quotation, high confidence)

Notes and citation

Summary: Basil expounds Ps 34:1–7: blessing God at all times, even in affliction; praise as the soul's continual thought of God; boasting only in the Lord; the meek magnifying God together in quiet contemplation; affliction proving the saints; enlightenment of those who come to Christ the true light; voluntary poverty, of which Christ is the model; and the angel who guards the God-fearing.

Quotations: Ps 34:1–7 (LXX 33:2–8); 1 Thess 5:16–18; Rom 5:3–4; 1 Cor 4:12–13; Heb 12:6; John 6:33; Ps 119:131 (LXX 118:131); Ps 81:10 (LXX 80:11); 1 Cor 10:31; Song 5:2; Jer 9:23–24; Col 4:7; Num 12:3; Ps 6:7 (LXX 6:8); Ps 64:6 (LXX 63:7); Matt 7:14; Ps 34:19 (LXX 33:20); 2 Cor 4:8; Acts 14:22; 1 Cor 10:13; Luke 1:79; John 1:9; Ps 97:11 (LXX 96:11); John 3:20; 1 Cor 4:5; Dan 12:2; Matt 5:3, 5, 9; Matt 11:29; Eph 2:15; Col 1:20; Phil 2:7; John 1:16; Ps 91:7, 11 (LXX 90:7, 11). Allusions: Rom 8:7; John 16:15; 2 Cor 8:9; Mal 4:2 (sun of righteousness); Gal 4:7; 1 John 4:18; Rom 2:5. Many lines are lost in the scan where Migne's Latin and notes stand, and are marked “…”: at the start of the section (the first words of Basil's comment on “at all times”), after “we [entreat]”, after “echoes of the day's thoughts”, in the passage on praise in the Lord (after “not [praised] in the Lord”, after “pilots”, and after “thinks highly of himself”), after “confirmed in meekness by”, after “Fitting”, after “[4]” (the end of Ps 34:4, “and delivered me from all my afflictions”, is lost), after “dared [to come] under that light of exposure”, and in the quotation of Ps 91:7 at the end; bracketed words are supplied by sense. The markers [2]–[5] show where Migne's sections 2–5 begin (their numerals are lost or misread in the scan); the first lines of the section end his section 1. In the passage on praise in the Lord, a longer passage on meekness (the meek as victors without war, Ps 132:1, the heavenly Jerusalem as the inheritance of the meek) is almost wholly lost in the scan.

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): μεν. Υ, ὃ, ὁ. οἷον → οἷον; ὄρους → ὅρους; ἀχριδές" → ἀκριβές·; χαιρὸν → καιρὸν; μιχροτέρων → μικροτέρων; χατὰ τὴν ἐμαυτοῦ → κατὰ τὴν ἐμαυτοῦ; ἐχ τῆς αὑτομάτον → ἐκ τῆς αὐτομάτου; συμθαίνειν, → συμβαίνειν,; βίον, → βίου,; περιστατιχοῖς → περιστατικοῖς; χαιροῖς. → καιροῖς.; καίρετε, → χαίρετε,; ἡλίχη τοῦ → ἡλίκη τοῦ; καχῶν, → κακῶν,; οἰχείων, → οἰκείων,; χτημάτῶν, → κτημάτων,; μιχροῦ → μικροῦ; καχῶν; → κακῶν;; εἰς. δ ὅδε, χχι, 32, 15 (εῃ, χχνι, 8, 15} Βοᾷ. χτι, 15; χχι, 4. 51 ΤηορθΥ, 19, 18. Νὰ πόνϑον ᾿ι58. οὐ φαϊίοηο Βα! Βα εο ΤΠΓ85 διαφυγὼν ἐχ τοῦ. δὼς, → ἀλλ᾽ εἰδὼς,; αὶ Ναιῃ τὸ ἴρβα ὑπομονὴ → ὑπομονὴ; δοχιμὴν, → δοκιμὴν,; χαλῶς → καλῶς; παρεσχενασμένοις → παρεσκευασμένοις; προδιδάζουσαι → προβιβάζουσαι; παραχατῇ → παρακαλῶμεν, … τῇ; χρηστοτέροι:, → χρηστοτέροις,; σχυθρωποτέροις → σκυθρωποτέροις; αἵγεσις → αἴνεσις; Δοχεῖ → Δοκεῖ; εὐπάϊβ, 5|]|6 γα Υ6ΓῸ ἴῃ γί β 1 115 οἱ δι γογβίβ. [πὸ ἴῃς τῷ → τῷ; δια- → διαλέγεται; ἴδ ποη πλεῖ. Οὐπι ἀύγηνΐ!, οπειΐπο δἰ ἰθθΐτ. λέγεται τὰς → τὰς; βιωτικὰ; → βιωτικὰς; αἷνον → αἶνον; χαθεύδει, → καθεύδει,; αἴνετιν; → αἴνεσιν;; μεταλαμδάνων → μεταλαμβάνων; «ἧς ζωῆς, → τῆς ζωῆς,; ἐχ τοῦ οὐρανοῦ → ἐκ τοῦ οὐρανοῦ; χαταθάς. → καταβάς.; ἐχείνου τοῦ → ἐκείνου τοῦ; στόματος; → στόματος; ἸΙροφήτης → Προφήτης; εἴάχυσα → εἵλκυσα; πγεῦμα. → πνεῦμα.; Ἐχεῖνο → Ἐκεῖνο; προχαλεῖται → προκαλεῖται; Πιλάτυνον → Πλάτυνον; Δύναται: → Δύναται; ἡγεμονιχῷ → ἡγεμονικῷ; χατὰ τὴν ἀποστολιχὴν → κατὰ τὴν ἀποστολικὴν; ὑποθήχην, → ὑποθήκην,; δίχαιος, → δίκαιος,; Θεδῦ → Θεοῦ; ἄστη σγθυ τ νή8 γθεὶρὶ!, αυΐ 68. ρεηΐδ, φαΐ ἀδ σοὶο νογῦυπι, οἱ βρί γί 0.4}18 οἵη πὶ εἶπ. χαρδία → καρδία; χαθεύδω, → καθεύδω,; χαθ᾽ ὕπνον → καθ᾽ ὕπνον; ἀπηχήματα, → ἀπηχήματα …; ὦ. Ἔν → Ἐν; ἐπαιγεθήσεται → ἐπαινεθήσεται; χαθ᾽ ἣν → καθ᾽ ἣν; ἐχ τῶν χινδύνων, → ἐκ τῶν κινδύνων,; ἑπαινείτοων. → ἐπαινείτω.; ἀνθρώπον, → ἀνθρώπου,; πιούσιος → πλούσιος; ἀ.λ1᾽ → ἀλλ᾽; Θεὲν → Θεὸν; πτυῦ → τοῦ Εὐαγγελίου; γελίου ἐπαινεῖ; → ἐπαινεῖ;; σύγδουνῖος → σύνδουλος; ϑώμλτος → σώματος; ἐε ἐλ δίς Ξε: 12 2όγοιν. Ιχ, 295, 24. τρέφεται. Μ᾿ 3. Νοππα πη85. οἱονεί, Εαϊΐι] οἷον. Ἰυ]ά6πὶ Βοξ. πὼς Βαϊιο Ῥαγὶβ. ἣ ἐν. Αἱ υΐπιθ πι88. οὐδὲ Β151}. οἱ οοἱο π258. διάχονος ὑμῶν, δυΐιπ ἰρδθίυς : φεὰ ηυΐϑᾳι!8 (4116 εβί, ἴῃ νϑηΐίιδιθ Α χάλλει, → κάλλει,; Κυεἰίϊοοι!, → …; φαΐ αγυε5, αυἱ ρΥγδιηΐ 465, δὰ! ᾿Δ γί} 08, χναι τὸ → τὸ; χυξερνῆταε, → κυβερνῆται, …; ποη μη Ὠοπιῖηο δυδ1} πα θδηὶ Δηΐηδπ). 54115 θδϑί πο-ὀ ρὰς ἣ → ἣ; οἰχοδομημάτων → οἰκοδομημάτων; χατασχευάς. → κατασκευάς.; Οὗ ἀΐπα οΟἸ]οςδίυϑ 68. : φιΐ νεγοὸ ἀΐξηυβ Βα (05 οσι 4] Οὐ → Οὐ; φρομι → φρονεῖ, …; πιυϊδιίοηα ἰηἰ πιϊοῖβ ρὲγ Ποῖ δυχί πα) ἀδοοριϊδ, γεθήσεται ἡ Ψυχή → ἐπαινεθήσεται ἡ Ψυχή; πιαμιδμείμαϊπἰς 6718 ᾿5, Μαχίπ)δ οπἰπὶ νἱγιαἴαπι, τϑὴ- θήτωσαν,, → καὶ εὐφρανθήτωσαν,; βεθαιούμενοι → βεβαιούμενοι; χατ᾽ πιδγαίυγ. Βεαιὶ ἐπὶπι, ἰῃ4υ!, πη 65, φμοπίαπι ἱρεὶ μΡο5- παρὰ → κατ᾽ παρὰ; χατώρθωτα → κατώρθωσα; Ἡνήκατεσταλμένοι → Οἱ κατεσταλμένοι; πραὺῦς → πραῢς; δ. γὙεκς. 4. Μαρπίβεαίε Βοπιΐίπαπι πιέσαι. 6οη- ἢ ὅ. Μεγωαλύνατε → Μεγαλύνατε; Πρέποντα → Πρέποντα …; 5 Ρεδ], οχχχι, 1, ν᾽ Μαιἢ. ν, 4. "7 Μδῖιν. χι, 39. 35 Νυπ). ΧΙ, ὅ. νει. Μηδεὶς → Μηδεὶς; τεθορυδημένος, → τεθορυβημένος,; ἔχ Α τῶν → ἐκ τῶν; σαρχὸς τὴν → σαρκὸς τὴν; ἐγχαταμιγήτω → ἐγκαταμιγήτω; βεδηχὸς → βεβηκὸς; χκατωρθωχότες, → κατωρθωκότες,; καθηχόντων → καθηκόντων; «ἧς εὐσεδείας → τῆς εὐσεβείας; χτίσεως → κτίσεως; χαθορῶν, → καθορῶν,; ἐχ τοῦ μεγέθους → ἐκ τοῦ μεγέθους; χαλλονῆς → καλλονῆς; χτισμάτων → κτισμάτων; ἐμδαθύνει → ἐμβαθύνει; χαθ᾽ οὗς → καθ᾽ οὗς; οἰχονομεῖται, → οἰκονομεῖται,; αὐταρχεῖ → αὐταρκεῖ; πραεΐς → πραεῖς; χοινωνίαν → κοινωνίαν; παραλαμθάνει. → παραλαμβάνει.; πᾶπαν → πᾶσαν; θορύθων → θορύβων; χρυπτῷ → κρυπτῷ; ἐπιδάλλειν → ἐπιβάλλειν; ᾿Αχούεις → ᾿Ακούεις; ἐχταράσσει" → ἐκταράσσει·; τυγχυτιχὰ → συγχυτικὰ; ἐχταραχτιχὰ → ἐκταρακτικὰ; διορατιχοῦ → διορατικοῦ; πῆς → τῆς; ἀχριδῇ → ἀκριβῇ; λαθεῖν → λαβεῖν; ὦ οὕτως → οὕτως; χαρδίᾳ → καρδίᾳ; χατανοήσει → κατανοήσει; ἐπιδαλεῖν. → ἐπιβαλεῖν.; χόσμου → κόσμου; Θορύδων → Θορύβων; ἀσιγήτῶν → ἀσιγήτων; ἀδιαλλάχτων → ἀδιαλλάκτων; ἔνὃον → ἔνδον; σαρχὸς ἐπανιστάμενοι → σαρκὸς ἐπανιστάμενοι; ἑπήχουσέ → ἐπήκουσέ; ἀχουσάτωσαν → ἀκουσάτωσαν; χαιρῷ → καιρῷ; ἐχείνῳ → ἐκείνῳ; ἐχινεῖτο → ἐκινεῖτο; χατ᾽ ἐμοῦ, → κατ᾽ ἐμοῦ,; ἐξεχείμην → ἐξεκείμην; φόδῳ, → φόβῳ,; ἐξεχρούσθην → ἐξεκρούσθην; ἐχ τῆς τοῦ → ἐκ τῆς τοῦ; ἀπλῆν → ἁπλῆν; χρονιχὴν → χρονικὴν; ἐχζητῆσαι, → ἐκζητῆσαι,; ἐξερευγήσεις. → ἐξερευνήσεις.; διαί → …; 6 ζ. δθοιιπάτ5 τοσοῦτον μᾶλλον. βοοογαϊΐδιι δὐϊθη Δ. Βοροτγεπὶ δι οἰ οἷα ὀχβεαυσι οοηϑίδογαι, αἱ ὁχ τδϑη! υάηα ογοδίγαγῃ αἱ ρυ]- Ρδοςαίυπ), αυἱά αἰεὶ! 3 Ταγϑαίιι5 δε, αὐ ἱτα ὀσμάς διἴδηι οἱ εἰν 145, οἱ ἰην ἀΐα οουΐπν Δπ μη πιδηὶ ἰπιγούμπεογα. (085 οπῖιη 6χ γι ΐβ ἰδίοις ὁχπίη. Νοη αυδοϑὶνὶ δος 5 Πρ] οἱ φυλάδηι οἱ οὐδὲ ἃς. ἰγαπαυ Πἔι41}5 Θχ σοι Ἰιὶς ὅου με. Πᾶσα → Πᾶσα; χαῖ: → καί·; Στεγὴ → Στενὴ; τεθλιμμέγη → τεθλιμμένη; Ποι.λαὶ → Πολλαὶ; αἱ᾽ → αἱ; ᾿Απόστο-λός → ᾿Απόστολός; θλιδόμενοι" → θλιβόμενοι"; εἰσε.1θεῖν. → εἰσελθεῖν.; 'Ρύεται → Ῥύεται; ἐχ θλίψεως → ἐκ θλίψεως; ἀδοχιμάστους → ἀδοκιμάστους; χαταλιμπά-γων, → καταλιμπάνων,; δοχιμήν" → δοκιμήν"; δοχιμῖς → δοκιμῆς; ᾿ς → Ὡς; στεανοῦτα: → στεφανοῦται; δόχιμος → δόκιμος; δύ-ναται → δύναται; Ἐχ πασῶν → Ἐκ πασῶν; τῶν" → τῶν; θ.ίψεων → θλίψεων; θλίθεσθαι, → θλίβεσθαι,; Β ἀλλὰ → ἀλλὰ; ἔχβασιν, → ἔκβασιν,; ὑπενεγχεῖν, → ὑπενεγκεῖν,; χαθημένυ:ς → καθημένοις; σχότει → σκότει; σχιᾷ → σκιᾷ; παραχελεύεται → παρακελεύεται; ἀχτῖσι → ἀκτῖσι; ἐχ τοῦ προσεγγισμοῦ → ἐκ τοῦ προσεγγισμοῦ; ἀληθείχ, → ἀληθείᾳ,; οὗ πᾶσιν → οὐ πᾶσιν; χωλύματος → κωλύματος; τῇς → τῆς; διχαιοσύνης → δικαιοσύνης; ἄγθρωπον → ἄνθρωπον; κόσμοΥῦ, → κόσμον,; νυχτερίσιν, → νυκτερίσιν,; νυχτινόμοις → νυκτινόμοις; φαιδρυντιχόν᾽ → φαιδρυντικόν·; μεταλαμθάνουσιν. → μεταλαμβάνουσιν.; Πὰς → Πᾶς; ἵγα → ἵνα; πρόσωτα → πρόσωπα; Μαχάριος → Μακάριος; τῖς → τῆς; διχαιοχρισίας → δικαιοκρισίας; φωτίσα: → φωτίσαι; πὰ → τὰ; χρυπτὰ → κρυπτὰ; σχότους, → σκότους,; χαρδιῶν. → καρδιῶν.; ἐχεῖνο → ἐκεῖνο; δὲ Μοι(. νι], 14. 35 Ρρα]. χχυχινν, 20. ἀ θλίψεως. διαιίπι 6ᾳ. ἰογι 8. εἰ (10. οὖν τῶν θλίψεών μου. Αἱ ἀξεδῖ μου ἴῃ π}|1|8 1188. δἰ ἰῃ 45} (ον. τιν, ἀμόλυντον → ἀμόλυντον; αἰσχύντιν → αἰσχύνην; ποὺς → τοὺς; φοδερω- → φοβερωτέρα; 40 Πρι], χον, 11. 51 2ο2η. πὶ, 30. 551 Οὐγ. ᾿ν, 5. π|58. ἐλλαμφθέντες τῇ ἀληθείᾳ, χάριτι τόν, εἰς. ἀνεπαισχύντως. Μυχ 4υδίυογ 1155. ἑαυτοῖς. ΕΑ εἰθ δὲ τέρα τοῦ → τοῦ; σχότους καὶ → σκότους καὶ; Α ὑγῶ οἱ ᾿φηΐδ αἰογημθ, εἴπ ψεβιϊρία δἀπιδ5] ἰῃ ἐστὶν, → ἐστὶν,; σαρχὶ → σαρκὶ; ἀνεχπλύτου, → ἀνεκπλύτου,; μνήυῃ → μνήμῃ; διηνεχὲς → διηνεκὲς; ἀποχάλυψιν → ἀποκάλυψιν; χρυπτῶν, → κρυπτῶν,; ὅ. Οὗτος → Οὗτος; εἰσἤχουσεν → εἰσήκουσεν; ἐχ προαιρέσεως → ἐκ προαιρέσεως; χατὰ τὸν → κατὰ τὸν; εὐαγγελιχὸν → εὐαγγελικὸν; σχοπὸν → σκοπὸν; χατορθουμένη. → κατορθουμένη.; πλεονεχτιχώτατοι → πλεονεκτικώτατοι; σώξε;, → σώζει,; χαταχρίνει. → κατακρίνει.; μαχαριστὸς, → μακαριστὸς,; χρείττονα → κρείττονα; χύσμου → κόσμου; ἐν- → ἐντολὴν; ι τολὴν τοῦ → τοῦ; μαχαρίξει → μακαρίζει; ἀπροαιρέτῶν → ἀπροαιρέτων; μαχαριστόν. → μακαριστόν.; ἑχουσίῳ → ἑκουσίῳ; χαραχτηρίζεται. → χαρακτηρίζεται.; ἐκέχραξε. → ἐκέκραξε.; δειχτιχῇ → δεικτικῇ; χατὰ θεὸν, → κατὰ θεὸν,; δαχτύλῳ → δακτύλῳ; δειχνύς- → δεικνύς·; ἐχείνου πτωχείᾳ → ἐκείνου πτωχείᾳ; ς πλουτήσωμεν. → πλουτήσωμεν.; μαχαρισμὸν → μακαρισμὸν; Ἐπάνχε → Ἐπάναγε; μαχαρισμοὺς, → μακαρισμοὺς,; ἔχαστον → ἔκαστον; ἐχ τοῦ λόγου → ἐκ τοῦ λόγου; διδασχαλίαν → διδασκαλίαν; «οἷς → τοῖς; Μαχάριοι οἱ πρωεῖς. → Μακάριοι οἱ πραεῖς.; εἶμι → εἰμι; εἰρηγοποιοί. → εἰρηνοποιοί.; ἀποχαταλλάσσων → ἀποκαταλλάσσων; Μαχάριοι οἱ πεωχοί. → Μακάριοι οἱ πτωχοί.; χενώσας → κενώσας; ἐχ τοῦ πληρώμᾶτος → ἐκ τοῦ πληρώματος; λάδωμεν, → λάβωμεν,; χράζοι → κράζοι; ἐχ τοὺ τὰ → ἐκ τοῦ τὰ; λίστα δὴ πάντων τῷ. δι ΡΠ] ρ 0, κι, 7. δ. 20... 1, 10. πιε, ἰηιῖι, φιΐα πε ἰδ διπὶ εἰ πμπιϊ ες (αἷϊ, οἱ 86 ἰρβυιη ἴῃ ἴογηνᾶ βογτὶ Ἔχ ηδηϊνίι "ἢ, υἱ Μ ΜΔ}, Υ, 9. 5 Ερ "68. ""), τίν ἐμὰ. Πορίϊα φιάγίο οἱ βοχῖο εἱ ἴῃ οἱ". φυΐηιϊο ἀπῆν 86 ἰπ δὐ 8. ΕΝ ᾿ διιαϊεϊοπὶα Πηΐ5 681} κί νδγατὶ εχ οπῃηΐθυβ ιγίθυ}α- Α χοσμικὰ → κοσμικὰ; χραυγὴ → κραυγὴ; εἰσεἰ → εἰσακουστὴ; οη οι υἱἀ δ οθὶ Ὠοπηΐηυη. Δ ὀΐξια ἰθ ἰυἃ Δηΐἃ δἰ μαθδα5, δ ἤν 6 8 ἴῃ νδγ ὑπ ἀο! 6. 16 παι. Ναπι ἢπ],. 1. εἰτομίίαι, μος ἐρ- (δὴ! α ἰαίεγα (0 πιϊίο, οἰ ἀξοεπι ναὶ ἰἶα α ἀεαιτὶδ 1 ἐδ τα. ξιῶν σου" πρὸς σὲ δὲ οὐδὲ πληγή τινος τῶν περὶ σοῦ. δ᾽ βερίδπι πι88. Δι δἰ ἱ φρονεῖν. Μοχ αιΐπη- 406 88. ἀπὸ πασῶν. ΕιΠι ἐχ πασῶν. αχουστὴ τῷ → τῷ; ἀχοῆς; → ἀκοῆς;; ὑποχαταχλιθέντα, → ὑποκατακλιθέντα,; σαρχός. → σαρκός.; οὗ ῥύεται → οὐ ῥύεται; Παρεμδαλεῖ ἄγγελος → Παρεμβαλεῖ ἄγγελος; φοδουμένων αὐτὸν, → φοβουμένων αὐτὸν,; φοδούμενον → φοβούμενον; Διότε → Διότι; υἱὰς → υἱὸς; χληρονόμος → κληρονόμος; πατριχῶν → πατρικῶν; Παρεμδαλεῖ οὖν → Παρεμβαλεῖ οὖν; κύκάῳ → κύκλῳ; φοδουμένων αὐτόν. → φοβουμένων αὐτόν.; πεπιστευχότι: → πεπιστευκότι; αὖτὸν → αὐτὸν; περ'στερὰς → περιστερὰς; φύλαχα τῆς → φύλακα τῆς; ἀφἔστησιν → ἀφίστησιν; ἔχης → ἔχῃς; φυλαχτς → φυλακῆς; ἐνοιχῇ → ἐνοικῇ; σο: → σοι; φύλαχας → φύλακας; περιτειχὲζει → περιτειχίζει; φυλαχῇ → φυλακῇ; Σχόπει → Σκόπει; ἡλίχη ἐστὶ → ἡλίκη ἐστὶ; παρεμδολῇ → παρεμβολῇ; παρειχάξεται → παρεικάζεται; παρεμθολήν → παρεμβολήν; σηι → σοι; χαρίξεται → χαρίζεται; περιτειχίξει → περιτειχίζει; Κύχλῳ. → Κύκλῳ.; περίδολοι, → περίβολοι,; χύχλῳ → κύκλῳ; περιχείμενοι, → περικείμενοι,; προσδολὰς → προσβολὰς; ἐχ τῶν ἔμπροσθεν, → ἐκ τῶν ἔμπροσθεν,; ὁπισθοφυλαχεῖ, → ὀπισθοφυλακεῖ,; ἑχατέρωθεν → ἑκατέρωθεν; ἀφύλαχτα → ἀφύλακτα; Πεσεῖν → Πεσεῖται; ται ἐκ → ἐκ; δεἐχθρῶν → δεξιῶν σου, … οὐκ; ἐντελεῖτα! → ἐντελεῖται.

Topics: Prayer, Christology

Cite (SBL): Basil, Hom. Ps. 33.2 (PG 29:358; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/32-9/#p-33-2). (abbreviation not yet checked)

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