Homilies on the Psalms 44.8–44.11

Basil of Caesarea · Homilies on the Psalms · ca. 360-378 · Caesarea · 3 passages

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

Chapter 44

44.8PG 29:595

Διὰ τοῦτο ἔχρισε σε ὁ Θεὸς, ὁ Θεός σου, ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου. Ἐπειδὴ ἔδει σχηματίσαι τὸ τυπικὸν χρίσμα, καὶ τοὺς τυπικοὺς ἀρχιερέας καὶ βασιλέας, ἐχρίσθη τῷ ἀληθινῷ χρίσματι ἡ σὰρξ τοῦ Κυρίου, τῇ τοῦ ἁγίου Πνεύματος εἰς αὐτὴν ἐπιδημίᾳ, ὅπερ ἀγαλλιάσεως ἔλαιον προσηγόρευται. Ἐχρίσθη δὲ παρὰ τοὺς μετόχους αὐτοῦ" τουτέστιν, ὑπὲρ πάντας ἀνθρώπους τοὺς μετέχοντας τοῦ Χριστοῦ. Διότι ἐκείνοις μὲν μερικὴ τις ἐδίδοτο Πνεύματος κοινωνία, ἐπὶ δὲ τὸν Υἱὸν τοῦ Θεοῦ κατελθὸν τὸ Πνεῦμα τὸ ἅγιον, ὥς φησιν Ἰωάννης, "Ἔμεινεν ἐπ᾽ αὐτόν. Καλῶς δὲ ἀγαλλιάσεως ἔλαιον τὸ Πνεῦμα προσαγορεύεται, ἐπειδὴ καὶ εἷς τῶν ὑπὸ τοῦ Πνεύματος ἀγίου γεωργουμένων καρπῶν ἐστιν ἡ χαρά. Ἐπειδὴ δὲ μικτός ἔστιν ὁ περὶ τοῦ Σωτῆρος λόγος διά τε τὴν φύσιν τῆς θεότητος, καὶ τὴν οἰκονομίαν τῆς ἐνανθρωπήσεως, πάλιν εἰς τὸ ἀνθρώπινον τοῦ Θεοῦ ἀποβλέψας φησίν" Ἠγάπησας δικαιοσύνην, καὶ ἐμίσησας ἀνομίαν" ἀντὶ τοῦ, Οἱ μὲν λοιποὶ ἄνθρωποι πόνῳ καὶ ἀσκήσει καὶ προσοχῇ πολλάκις κατορθοῦσι τὴν πρὸς τὸ καλὸν διάθεσιν, καὶ τὴν τῶν φαύλων ἀποστροφήν " σοὶ δὲ φυσική τίς ἔστι πρὸς τὸ ἀγαθὸν ἡ οἰκείωσις, καὶ πρὸς τὴν ἀνομίαν ἡ ἀλλοτρίωσις. Καὶ ἡμῖν δὲ οὐ χαλεπὸν βουληθεῖσιν ἀναλαβεῖν τὴν πρὸς τὴν δικαιοσύνην ἀγάπην, καὶ τὸ πρὸς τὴν ἀνομίαν μῖσος. Πᾶσαν γὰρ δύναμιν ὁ θεὸς χρησίμως ἔδωκε τῇ λογικῇ ψυχῇ" ὥσπερ τὴν τοῦ ἀγαπᾷν, οὕτω καὶ τὴν τοῦ μισεῖν’ ἵνα λόγῳ εὐθυνόμενοι ἀγαπῶμεν μὲν τὴν ἀρετὴν, μισῶμὲν δὲ τὴν κακίαν. Ἔστι γάρ ποτε καὶ ἐπαινετῶς τῷ μίσει χρήσασθαι, Οὐχὶ τοὺς μισοῦντάς σε, Κύριε, ἐμίσησα, καὶ ἐπὶ τοὺς ἐχθρούς σου ἐξετηκόμην; Τέλειον μῖσος ἐμίσουν αὐτούς. Σμύρνα καὶ στακτὴ καὶ κασσία ἀπὸ τῶν ἱματίων σου ἀπὸ βάρεων ἐλεφαντίνων, ἐξ ὧν εὔφρανάν σε θυγατέρες βασιλέων ἐν τῇ τιμῇ σου. Ὑποκαταβαίνων ἀκολούθως ὁ προφητικὸς λόγος, καὶ πᾶσι τοῖς κατὰ τὴν οἰκονομίαν προεπιβαλὼν, τῷ ἐνατενισμῷ τοῦ Πνεύματος τοῦ ἀποκαλύπτοντος αὐτῷ τὰ κρυπτὰ, ἦλθεν ἐπὶ τὸ πάθος - Σμύρνα γὰρ, φησὶ, καὶ στακτὴ καὶ κασσία ἀπὸ τῶν ἱματίων σου. Ἡ μὲν οὖν σμύρνα ὅτι ταφῆς ἔστι σύμβολον, καὶ ὁ εὐαγγελιστὴς ἡμᾶς Ἰωάννης ἐδίδαξεν, εἰπὼν ὑπὸ Ἰωσὴφ τοῦ Ἀριμαθαίου ἐντεταφιάσθαι μετὰ σμύρνης καὶ ἀλόης. Ἢ δὲ στακτὴ καὶ αὐτὴ σμύρνης ἐστὶν εἶδος τὸ λεπτότατον. Ἐκθλιβέντος γὰρ τοῦ ἀρώματος, ὅσον μὲν αὐτοῦ ῥυτὸν, εἰς τὴν στακτὴν ἀπομερίζεται" τὸ δὲ παχύτερον ἀπομένον σμύρνα προσα- … σμύρνης μὲν διὰ τὸ πάθος, στακτῆς δὲ διὰ τὸ μὴ ἀκίνητον μεῖναι μηδὲ ἀνενέργητον ἐν ταῖς τρισὶν ἡμέραις καὶ ταῖς τρισὶ νυξὶν, ἀλλὰ κατελθεῖν εἰς ἅδου τῆς περὶ τὴν ἀνάστασιν οἰκονομίας ἕνεκεν, ἵνα πληρώσῃ ἑαυτοῦ τὰ σύμπαντα. Κασσίας δὲ ἀποπνέει, διότι ἡ κασσία φλοιός τίς ἐστι λεπτότατος καὶ εὐώ… τοῦ σταυροῦ πάθος, ἐπ᾽ εὐεργεσίᾳ τῆς κτίσεως πάσης παραληφθὲν, βαθέως ἡμῖν καὶ σοφῶς ὁ λόγος διὰ τοῦ τῆς κασσίας ὀνόματος παρῃνίξατο. Ἔχεις οὖν σμύρναν μὲν διὰ τὴν ταφὴν, σταχτὴν δὲ διὰ τὴν εἰς ἄδου κάθοδον (ἐπειδὴ πᾶσα σταγὼν ἐπὶ τὰ κάτω φέρεται). κασσίαν δὲ διὰ τὴν τῆς σαρκὸς περὶ τὸ ξύλον οἰκονομίαν. Ἐκ δὲ ταύτης τῆς αἰτίας Εὔφρανάν σε, φησὶ, θυγατέρες βασιλέων ἐν τῇ τιμῇ σου. Θυγατέρας δὲ βασιλέων τίνες ἂν εἶεν ἣ εὐγενεῖς καὶ μεγάλαι καὶ βασιλικαὶ ψυχαί; αἵ, διὰ τὴν πρὸς τὰ ἀνθρώπινα συγκατάβασιν ἐπιγνοῦσαι τὸν Χριστὸν, εὔφραναν αὐτὸν ἐν τῇ τιμῇ, ἐν ἀληθινῇ πίστει καὶ ἀγάπῃ τελείᾳ, δοξάζουσαι αὑτοῦ τὴν θεότητα. Τὰ δὲ ἀρώματα ταῦτα οὐ μικρολόγως φησὶ προσεῖναι τοῖς ἱματίοις τοῦ Χριστοῦ (τουτέστιν, ἡ παραβολὴ τῶν λόγων καὶ ἡ τῶν δογμάτων κατασκευὴ), ἀλλ' ἀπὸ ὅλων τῶν οἰκοδομημάτων φέρεσθαι. Βάρεις γὰρ τοὺς μεγίστους τῶν οἴκων λέγει καὶ τούτους ἐξ ἐλέφαντος εἶναι κατεσκευασμένους, τὸ πλούσιον, οἶμαι, τῆς τοῦ Χριστοῦ περὶ τὸν κόσμον ἀγάπης τοῦ προφήτου διδάσκοντος. Παρέστη ἡ βασίλισσα ἐκ δεξιῶν σου, ἐν … Ἐν τῷ Ἄσματι μεμαθήκαμεν, ὅτι μία ἐστὶ τελεία τοῦ Χριστοῦ περιστερὰ, ἥτις εἰς τὴν δεξιὰν χώραν τοῦ Χριστοῦ λαμβάνει τοὺς ἐπ᾽ ἔργοις ἀγαθοῖς γνωριζομένους, διακρίνουσα ἀπὸ τῶν φαύλων, ὥσπερ ὁ ποιμὴν διακρίνει τοὺς ἄρνας ἀπὸ τῶν ἐρίφων. Παρίσταται οὖν ἡ βασίλισσα, ἡ τῷ νυμφικῷ Λόγῳ καθηρμοσμένη ψυχὴ, ἡ μὴ βασιλευομένη ὑπὸ τῆς ἁμαρτίας, ἀλλὰ τῆς τοῦ Χριστοῦ βασιλείας μετέχουσα, ἐκ δεξιῶν τοῦ Σωτῆρος ἐν ἱματισμῷ διαχρύσῳ " τουτέστιν, ἐν δόγμασι νοεροῖς καθυφασμένοις καὶ πεποικιλμένοις, σοβαρῶς ἑαυτὴν καὶ ἱεροπρεπῶς κατακοσμοῦσα. Ἐπειδὴ δὲ οὐ μονοειδῇ τὰ δόγματα, ἀλλὰ ποικίλα καὶ πολύτροπα, ἠθικούς τε καὶ φυσικοὺς καὶ τοὺς ἐποπτικοὺς λεγομένους περιέχοντα λόγους, διὰ τοῦτο πεποικιλμένον εἶναι τὸν ἱματισμὸν τῆς νύμφης ὁ λόγος φησίν.

Dia touto echrise se ho Theos, ho Theos sou, elaion agalliaseōs para tous metochous sou. Epeidē edei schēmatisai to typikon chrisma, kai tous typikous archiereas kai basileas, echristhē tǭ alēthinǭ chrismati hē sarx tou Kyriou, tę̄ tou hagiou Pneumatos eis autēn epidēmią, hoper agalliaseōs elaion prosēgoreutai. Echristhē de para tous metochous autou" toutestin, hyper pantas anthrōpous tous metechontas tou Christou. Dioti ekeinois men merikē tis edidoto Pneumatos koinōnia, epi de ton Huion tou Theou katelthon to Pneuma to hagion, hōs phēsin Iōannēs, "Emeinen ep᾽ auton. Kalōs de agalliaseōs elaion to Pneuma prosagoreuetai, epeidē kai heis tōn hypo tou Pneumatos agiou geōrgoumenōn karpōn estin hē chara. Epeidē de miktos estin ho peri tou Sōtēros logos dia te tēn physin tēs theotētos, kai tēn oikonomian tēs enanthrōpēseōs, palin eis to anthrōpinon tou Theou apoblepsas phēsin" Ēgapēsas dikaiosynēn, kai emisēsas anomian" anti tou, Hoi men loipoi anthrōpoi ponǭ kai askēsei kai prosochę̄ pollakis katorthousi tēn pros to kalon diathesin, kai tēn tōn phaulōn apostrophēn " soi de physikē tis esti pros to agathon hē oikeiōsis, kai pros tēn anomian hē allotriōsis. Kai hēmin de ou chalepon boulētheisin analabein tēn pros tēn dikaiosynēn agapēn, kai to pros tēn anomian misos. Pasan gar dynamin ho theos chrēsimōs edōke tę̄ logikę̄ psychę̄" hōsper tēn tou agapąn, houtō kai tēn tou misein’ hina logǭ euthynomenoi agapōmen men tēn aretēn, misōmen de tēn kakian. Esti gar pote kai epainetōs tǭ misei chrēsasthai, Ouchi tous misountas se, Kyrie, emisēsa, kai epi tous echthrous sou exetēkomēn? Teleion misos emisoun autous. Smyrna kai staktē kai kassia apo tōn himatiōn sou apo bareōn elephantinōn, ex hōn euphranan se thygateres basileōn en tę̄ timę̄ sou. Hypokatabainōn akolouthōs ho prophētikos logos, kai pasi tois kata tēn oikonomian proepibalōn, tǭ enatenismǭ tou Pneumatos tou apokalyptontos autǭ ta krypta, ēlthen epi to pathos - Smyrna gar, phēsi, kai staktē kai kassia apo tōn himatiōn sou. Hē men oun smyrna hoti taphēs esti symbolon, kai ho euangelistēs hēmas Iōannēs edidaxen, eipōn hypo Iōsēph tou Arimathaiou entetaphiasthai meta smyrnēs kai aloēs. Ē de staktē kai autē smyrnēs estin eidos to leptotaton. Ekthlibentos gar tou arōmatos, hoson men autou rhyton, eis tēn staktēn apomerizetai" to de pachyteron apomenon smyrna prosa- … smyrnēs men dia to pathos, staktēs de dia to mē akinēton meinai mēde anenergēton en tais trisin hēmerais kai tais trisi nyxin, alla katelthein eis hadou tēs peri tēn anastasin oikonomias heneken, hina plērōsę̄ heautou ta sympanta. Kassias de apopneei, dioti hē kassia phloios tis esti leptotatos kai euō… tou staurou pathos, ep᾽ euergesią tēs ktiseōs pasēs paralēphthen, batheōs hēmin kai sophōs ho logos dia tou tēs kassias onomatos parę̄nixato. Echeis oun smyrnan men dia tēn taphēn, stachtēn de dia tēn eis adou kathodon (epeidē pasa stagōn epi ta katō pheretai). kassian de dia tēn tēs sarkos peri to xylon oikonomian. Ek de tautēs tēs aitias Euphranan se, phēsi, thygateres basileōn en tę̄ timę̄ sou. Thygateras de basileōn tines an eien hē eugeneis kai megalai kai basilikai psychai? hai, dia tēn pros ta anthrōpina synkatabasin epignousai ton Christon, euphranan auton en tę̄ timę̄, en alēthinę̄ pistei kai agapę̄ teleią, doxazousai hautou tēn theotēta. Ta de arōmata tauta ou mikrologōs phēsi proseinai tois himatiois tou Christou (toutestin, hē parabolē tōn logōn kai hē tōn dogmatōn kataskeuē), all' apo holōn tōn oikodomēmatōn pheresthai. Bareis gar tous megistous tōn oikōn legei kai toutous ex elephantos einai kateskeuasmenous, to plousion, oimai, tēs tou Christou peri ton kosmon agapēs tou prophētou didaskontos. Parestē hē basilissa ek dexiōn sou, en … En tǭ Asmati memathēkamen, hoti mia esti teleia tou Christou peristera, hētis eis tēn dexian chōran tou Christou lambanei tous ep᾽ ergois agathois gnōrizomenous, diakrinousa apo tōn phaulōn, hōsper ho poimēn diakrinei tous arnas apo tōn eriphōn. Paristatai oun hē basilissa, hē tǭ nymphikǭ Logǭ kathērmosmenē psychē, hē mē basileuomenē hypo tēs hamartias, alla tēs tou Christou basileias metechousa, ek dexiōn tou Sōtēros en himatismǭ diachrysǭ " toutestin, en dogmasi noerois kathyphasmenois kai pepoikilmenois, sobarōs heautēn kai hieroprepōs katakosmousa. Epeidē de ou monoeidę̄ ta dogmata, alla poikila kai polytropa, ēthikous te kai physikous kai tous epoptikous legomenous periechonta logous, dia touto pepoikilmenon einai ton himatismon tēs nymphēs ho logos phēsin.

“Therefore God, your God, has anointed you with the oil of gladness beyond your companions.” … Since it was necessary to form the typical anointing, and the typical high priests and kings, the Lord's flesh was anointed with the true anointing, by the coming of the Holy Spirit upon it, which is called the oil of gladness. And it was anointed “beyond its companions,” that is, above all men who share in Christ. For to them some partial fellowship of the Spirit was given; but on the Son of God the Holy Spirit came down and, as John says, “remained on him.” And the Spirit is well called the oil of gladness, since joy too is one of the fruits cultivated by the Holy Spirit. But since the account of the Savior is mixed, because of the nature of the Godhead and the dispensation of the incarnation, looking again to the human nature of God he says, “You have loved righteousness and hated lawlessness”: that is, other men often achieve, by toil and discipline and attention, the disposition toward the good and the turning away from base things; but you have a natural kinship with the good and estrangement from lawlessness. Yet it is not hard for us too, if we will, to take up love for righteousness and hatred for lawlessness. For God usefully gave every power to the rational soul: as the power of loving, so too that of hating, so that, directed by reason, we may love virtue and hate wickedness. For sometimes one may use hatred praiseworthily: “Did I not hate those who hate you, O Lord, and waste away over your enemies? I hated them with a perfect hatred.” [9] “Myrrh and stacte and cassia from your garments, from ivory palaces, from which the daughters of kings have gladdened you in your honor.” The prophetic word, descending in order and having first touched on all that belongs to the dispensation, by the gaze of the Spirit who revealed hidden things to him, came to the passion: “For myrrh,” he says, “and stacte and cassia from your garments.” That myrrh is a symbol of burial the evangelist John too has taught us, saying that he was buried by Joseph of Arimathea with myrrh and aloes. And stacte too is a very fine kind of myrrh. For when the spice is pressed, the part of it that flows is separated as stacte, while the thicker part that remains is called … [He breathes out the scent] of myrrh because of the passion, and of stacte because he did not remain motionless or inactive during the three days and three nights, but went down to Hades for the dispensation of the resurrection, so that he might fill all things with himself. And he breathes out cassia because cassia is a very fine and fragrant bark …; the passion of the cross, undertaken for the benefit of all creation, the word has hinted to us deeply and wisely by the name of cassia. You have, then, myrrh because of the burial, stacte because of the descent into Hades (since every drop is carried downward), and cassia because of the dispensation of the flesh on the wood. For this reason “the daughters of kings,” he says, “have gladdened you in your honor.” And who would the daughters of kings be but noble and great and royal souls? They, recognizing Christ through his condescension to human things, gladdened him in honor, in true faith and perfect love, glorifying his Godhead. And these spices, he says, are not meagerly present on Christ's garments (that is, the setting out of his words and the construction of his doctrines), but are carried from whole buildings. For he calls the greatest of houses “palaces,” and says that these are made of ivory, the prophet teaching, I think, the richness of Christ's love toward the world. “The queen stood at your right hand, in [clothing of gold, robed in many colors].” … In the Song we have learned that there is one perfect dove of Christ, who receives into the place at Christ's right hand those known by good works, separating them from the base, as the shepherd separates the lambs from the goats. The queen, then, stands at the Savior's right hand: the soul joined to the bridegroom Word, not ruled by sin but sharing in Christ's kingdom, in clothing of gold, that is, adorning herself majestically and as befits holiness with intelligible doctrines woven in and embroidered. And since the doctrines are not of one kind but varied and manifold, containing ethical and natural and the so-called epoptic teachings, the word therefore says that the bride's clothing is embroidered.

Textual problem in this passage: see the notes.

Ps 45:7 (44:8 LXX) (quotation, high confidence) · John 1:32 (quotation, high confidence) · Gal 5:22 (allusion, medium confidence) · Ps 139:21 (138:21 LXX) (quotation, high confidence) · Ps 139:22 (138:22 LXX) (quotation, high confidence) · Ps 45:8 (44:9 LXX) (quotation, high confidence) · John 19:39 (allusion, high confidence) · Matt 12:40 (allusion, high confidence) · Eph 4:10 (allusion, high confidence) · Ps 45:9 (44:10 LXX) (quotation, high confidence) · Song 6:9 (allusion, high confidence) · Matt 25:33 (allusion, high confidence)

Notes and citation

Summary: On Ps 45:7–8 Basil explains the anointing of Christ's flesh with the Holy Spirit, the oil of gladness given to him fully and not in part, his natural love of righteousness, which we too can learn, and the myrrh, stacte and cassia as signs of his burial.

Quotations: Ps 45:7–8 (LXX 44:8–9); John 1:32–33; Ps 139:21–22 (LXX 138:21–22). Allusions: Gal 5:22; John 19:39 (myrrh and aloes); Exod 29:7 and 1 Sam 10:1 (typical anointings). A few words are lost after the verse at the start (where Migne's notes stand in the scan). The marker [9] shows where Migne's section 9 begins; this staged section begins his section 8. The sentence continues in 44.5 (the staged section 44.4 holds only scan debris).
This section continues the sentence that ends 44.3; its opening words are lost in the scan, which has Migne's notes in their place (bracketed words supplied by sense). Quotations: Ps 45:8–9 (LXX 44:9–10). Allusions: Matt 12:40; Eph 4:9–10 (the descent and filling all things); 1 Pet 3:19; Song 6:9 (the one dove); Matt 25:32–33. Lines are lost and marked “…” after “very fine and fragrant bark” (the comparison of the bark with the cross) and after the verse on the queen (bracketed words supplied from the psalm). “Epoptic” is the name for the highest contemplative teaching.

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): ἔχρισξ → ἔχρισε; σου- → σου.; Οὐ}. βοχῖο υἱοί σου τὸν καί, βέϊ ἐιβ. ᾿ Ἐπειδὴ → Ἐπειδὴ; τυπιχὸν → τυπικὸν; Α ομγίβπιδ ἰγρίοο8 ἴυπὶ τυπιχοὺς → τυπικοὺς; μετὄχονς → μετόχους; ἐχείνοις → ἐκείνοις; χοινωνία, → κοινωνία,; χαρπῶν → καρπῶν; μιχτός → μικτός; οἰχονομίαν τῆς → οἰκονομίαν τῆς; ἀποδλέψας͵ → ἀποβλέψας; ᾿ηγάπησας → Ἠγάπησας; ἀσχήσει → ἀσκήσει; φυσιχή → φυσική; οἰχείωσις, → οἰκείωσις,; ἀναλαδεῖν → ἀναλαβεῖν; Ὑὰρ → γὰρ; ἔδωχε → ἔδωκε; καχίαν. → κακίαν.; σον ἐξετηκό. → σου ἐξετηκόμην;; μην; Τέλειον → Τέλειον; ϑ. Σμύρνα → Σμύρνα; σταχτὴ καὶ κασσία → στακτὴ καὶ κασσία; ἵμα-Ω → ἱματίων; 9. εμββ. 9, 10. Ἡντγια οἰ σμί(α δἰ εαδῖα α νεδιὶτίων σου → σου; εὕφραγάν → εὔφρανάν; Ὑποχαταθαίνων → Ὑποκαταβαίνων; ἀχολούθως → ἀκολούθως; προφητικχὸς → προφητικὸς; χατὰ → κατὰ; οἰχονομίαν προεπιδαλὼν, → οἰκονομίαν προεπιβαλὼν,; ἀποχαλύπτοντος → ἀποκαλύπτοντος; χρυπτὰ, → κρυπτὰ,; Σμύργα → Σμύρνα; σύμθολον, → σύμβολον,; ᾿Αριμαθαίον → Ἀριμαθαίου; σταχτὴ καὶ αὐτὴ → στακτὴ καὶ αὐτὴ; Ἐχθλιδέντος → Ἐκθλιβέντος; σταχτὴν ἀ → στακτὴν ἀ; . χιχ, καὶ ἐπὶ τοὺς ἐχθροὺς ἐξετηχόμην, ἰάθη" 411061}}6σμύρνης → … σμύρνης; σταχτῆς → στακτῆς; ἀχίνητον → ἀκίνητον; τριαὶν → τρισὶν; ἅδον → ἅδου; οἰχονομίας → οἰκονομίας; ἕνεχεν, → ἕνεκεν,; ἀποπνέεει, → ἀποπνέει,; χασσία φλοιός → κασσία φλοιός; εὐώτοῦ → εὐώ… τοῦ; χτίσεως → κτίσεως; χασσίας → κασσίας; χάθοδον → κάθοδον; χάτω → κάτω; χασσίαν → κασσίαν; σαρχὸς → σαρκὸς; οἶχονομίαν. → οἰκονομίαν.; Ἔχ δὲ → Ἐκ δὲ; φηγογοὸ → φησὶ,; [περί ἰϊ τοβυμλ πἰδὶ βοπογοβᾶβ πιλβηζδαι Β σὶ, θυγατέρες → θυγατέρες; Θυγατέναῦυὰ → Θυγατέρας; [ἀεἷϊ, ἀα φυὰ ἴῃ Οδηιῖοο ἀϊάϊείιπι5 75, αυοῦ ρᾶς δὲ → δὲ; ψυκαί; → ψυχαί;; συγχατάθασιν → συγκατάβασιν; αὖτὸν → αὐτὸν; οὗ → οὐ; «μιχρολόγως → μικρολόγως; παραθολὴ → παραβολὴ; χατασχευὴ), → κατασκευὴ),; οἱχοδομημάτων → οἰκοδομημάτων; οἴχων λέγει → οἴκων λέγει; (θθ), καὶ → καὶ; χατεσχευασμένους, → κατεσκευασμένους,; χόσμον → κόσμον; διδάσχον- → διδάσκοντος.; “ος. Παρέστη → Παρέστη; ϑαϊναιογίϑ ἰπ νϑϑιΐ τὰ ἀθδυγδῖο, μος 6δι, ἰῃ βρί γἰιυἃτῷ ἼἌσματι → … Ἐν τῷ Ἄσματι; μεμαθήχαμεν, → μεμαθήκαμεν,; ποῦ → τοῦ; λαμθάνει → λαμβάνει; διαχρίνουσα → διακρίνουσα; διαχρίνει → διακρίνει; νυμφιχῷ → νυμφικῷ; χαθηρμοσμένη → καθηρμοσμένη; χαθυφασμένοις → καθυφασμένοις; σοδαρῶς → σοβαρῶς; ἱεροπρεπιῶς → ἱεροπρεπῶς; χκαταχοσμοῦσα. → κατακοσμοῦσα.; ποιχίλα → ποικίλα; ἠθιχούς → ἠθικούς; φυσιχοὺς → φυσικοὺς; ἐποπτιχοὺς → ἐποπτικοὺς; πεποιχιλμένον → πεποικιλμένον; φησίν. 15 (ληΐ, Ὑἱ, 8. ὁ Μλι ἢ. χχν, 52. αέγιστοι τῶν οἴχων λέγονται. Αἱ ουὐϊο Ρατγὶ5. οἱ ᾿λιίγειιβ οοη οῖ! Οοπινεϑίιδ ργο δεξιὰν χώραν ἰοροι αι) 6556 δεξιὰν χεῖρα ᾿ 564 οὐτ ἰιὶς 4110“ → φησίν..

Topics: Christology

Cite (SBL): Basil, Hom. Ps. 44.8 (PG 29:595; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/44-8/#p-44-8). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-basil-homiliae-psalmos-44-8) · Report an error

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.

44.10PG 29:595

Ἄκουσον, θύγατερ, καὶ ἴδε, καὶ κλῖνον τὸ οὖς σου, καὶ ἐπιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴκου τοῦ πατρός σου" καὶ ἐπιθυμήσει ὁ βασιλεὺς τοῦ κάλλους σου" ὅτι αὐτός ἐστι Κύριός σου, καὶ προσκυνήσουσιν αὐτῷ Προσκαλεῖται τὴν Ἐκκλησίαν ἐπὶ τὴν ἀκρόασιν καὶ τὴν τήρησιν τῶν προστασσομένων, καὶ προσοικειοῦται αὐτὴν διὰ τῆς προσηγορίας, θυγατέρα αὐτὴν προσαγορεύων " οἱονεὶ τεκνοποιούμενος αὐτὴν διὰ τῆς ἀγάπης. Ἄκουσον, θύγατερ, καὶ ἴδε. Διδάσκει αὑτὴν γεγυμνασμένον ἔχειν τὸν νοῦν πρὸς θεωρίαν διὰ τοῦ, Ἴδε. Κατανόησον, φησὶ, τὴν κτίσιν, καὶ ὠφεληθεῖσα ἀπὸ τῆς κατ᾽ αὐτὴν τάξεως, οὕτως ἀνάβαινε πρὸς τὴν τοῦ κτίσαντος θεωρίαν. Εἶτα κάμπτων αὐτῆς τὸν ὑψηλὸν τῆς ἀλαζονείας τράχηλον, Κλῖνον, φησὶ, τὸ οὖς σου. Μὴ ἀποδράμῃς πρὸς τοὺς ἔξω μύθους, ἀλλὰ κατάδεξαι τὸ ταπεινὸν τῆς ἐν τῷ εὐαγγελικῷ λόγῳ φωνῆς Κλῖνον τὸ οὖς σου πρὸς τὴν ὧδε διδασκαλίαν, ἵνα ἐπιλάθῃ τῶν μοχθηρῶν ἐθῶν ἐκείνων καὶ τῶν πατρικῶν διδαγμάτων. Διὸ ᾿Επιλάθου τοῦ λαοῦ σου, καὶ τοῦ οἴκου τοῦ πατρός σου. Πᾶς γὰρ ὁ ποιῶν τὴν ἁμαρτίαν ἐκ τοῦ διαβόλου γεγέννηται. Ἔκβαλέ μοι, φησὶ, τὰς τῶν δαιμόνων διδασκαλίας, ἐπιλάθου θυσιῶν, χορείας νυκτερινῆς, μύθων εἰς πορνείαν καὶ πᾶσαν ἀσέλγειαν ἐκκαιόντων. Διὰ τοῦτο θυγατέρα σε ἐμαυτοῦ προσηγόρευσα, ἵνα μισήσῃς τὸν πατέρα τὸν πρότερόν σε γεννήσαντα εἰς ἀπώλειαν. Ἐὰν γὰρ διὰ τῆς λήθης ἀπαλείψῃς τοὺς σπίλους τῶν πονηρῶν μαθημάτων, ἀπολαβοῦσα τὸ ἴδιον ἑαυτῆς κάλλος, ἐπιθυμητὴ φανήσῃ τῷ νυμφίῳ καὶ βασιλεῖ. Ὅτι αὑτός ἔστι Κύριός σου, καὶ προσκυνήσουσιν αὑτῷ. Τὸ ἀναγκαῖον τῆς ὑποταγῆς παραδηλοῖ διὰ τοῦ, Αὐτός ἐστι Κύριός σου. Προσκυνήσουσι δὲ αὑτῷ, πᾶσα ἡ κτίσις. Διότι Ἐν τῷ ὀνόματι Ἰησοῦ Χριστοῦ πᾶν γόνυ κάμψει " ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων. Καὶ θυγάτηρ Τύρου ἐν δώροις. Τὸ πρόσωπόν σου λιτανεύσουσιν οἱ πλούσιοι τοῦ λαοῦ. Δοκεῖ ἡ ὑπερβολὴ τῆς εἰδωλολατρείας ἐν τῇ Χανανίτιδι χώρᾳ ἐπιτετηδεῦσθαι. Μητρόπολις δὲ τῆς Χαναὰν ἡ Τύρος. Προτρεπόμενος οὖν εἰς ὑπακοὴν τὴν Ἐκκλησίαν ὁ λόγος, Καὶ θυγάτηρ, φησὶ, Τύρου ἥξει ποτὲ μετὰ δώρων. Καὶ τὸ σὸν δὲ πρόσωπον οἱ πλούσιοι τοῦ λαοῦ προσκυνήσουσιν ἐν δώροις. Οὐχ εἶπε, Σὲ προσκυνήσουσιν ἐν δώροις, ἀλλὰ, Τὸ πρόσωπον τὸ σόν. Οὐ γὰρ Ἐκκλησία προσκυνεῖται, ἀλλὰ τῆς Ἐκκλησίας ἡ κεφαλὴ ὁ Χριστὸς, ὃν πρόσωπον ὠνόμασεν ἣ Γραφή.

Akouson, thygater, kai ide, kai klinon to ous sou, kai epilathou tou laou sou, kai tou oikou tou patros sou" kai epithymēsei ho basileus tou kallous sou" hoti autos esti Kyrios sou, kai proskynēsousin autǭ Proskaleitai tēn Ekklēsian epi tēn akroasin kai tēn tērēsin tōn prostassomenōn, kai prosoikeioutai autēn dia tēs prosēgorias, thygatera autēn prosagoreuōn " hoionei teknopoioumenos autēn dia tēs agapēs. Akouson, thygater, kai ide. Didaskei hautēn gegymnasmenon echein ton noun pros theōrian dia tou, Ide. Katanoēson, phēsi, tēn ktisin, kai ōphelētheisa apo tēs kat᾽ autēn taxeōs, houtōs anabaine pros tēn tou ktisantos theōrian. Eita kamptōn autēs ton hypsēlon tēs alazoneias trachēlon, Klinon, phēsi, to ous sou. Mē apodramę̄s pros tous exō mythous, alla katadexai to tapeinon tēs en tǭ euangelikǭ logǭ phōnēs Klinon to ous sou pros tēn hōde didaskalian, hina epilathę̄ tōn mochthērōn ethōn ekeinōn kai tōn patrikōn didagmatōn. Dio ᾿Epilathou tou laou sou, kai tou oikou tou patros sou. Pas gar ho poiōn tēn hamartian ek tou diabolou gegennētai. Ekbale moi, phēsi, tas tōn daimonōn didaskalias, epilathou thysiōn, choreias nykterinēs, mythōn eis porneian kai pasan aselgeian ekkaiontōn. Dia touto thygatera se emautou prosēgoreusa, hina misēsę̄s ton patera ton proteron se gennēsanta eis apōleian. Ean gar dia tēs lēthēs apaleipsę̄s tous spilous tōn ponērōn mathēmatōn, apolabousa to idion heautēs kallos, epithymētē phanēsę̄ tǭ nymphiǭ kai basilei. Hoti hautos esti Kyrios sou, kai proskynēsousin hautǭ. To anankaion tēs hypotagēs paradēloi dia tou, Autos esti Kyrios sou. Proskynēsousi de hautǭ, pasa hē ktisis. Dioti En tǭ onomati Iēsou Christou pan gony kampsei " epouraniōn, kai epigeiōn, kai katachthoniōn. Kai thygatēr Tyrou en dōrois. To prosōpon sou litaneusousin hoi plousioi tou laou. Dokei hē hyperbolē tēs eidōlolatreias en tę̄ Chananitidi chōrą epitetēdeusthai. Mētropolis de tēs Chanaan hē Tyros. Protrepomenos oun eis hypakoēn tēn Ekklēsian ho logos, Kai thygatēr, phēsi, Tyrou hēxei pote meta dōrōn. Kai to son de prosōpon hoi plousioi tou laou proskynēsousin en dōrois. Ouch eipe, Se proskynēsousin en dōrois, alla, To prosōpon to son. Ou gar Ekklēsia proskyneitai, alla tēs Ekklēsias hē kephalē ho Christos, hon prosōpon ōnomasen hē Graphē.

“Hear, O daughter, and see, and incline your ear, and forget your people and your father's house; and the king will desire your beauty, for he is your Lord, and they will worship him.” He calls the Church to hearing and keeping what is commanded, and makes her his own by the name, calling her daughter, as it were begetting her by love. “Hear, O daughter, and see.” He teaches her to have her mind trained for contemplation by “see.” Consider creation, he says, and, benefited by its order, so ascend to the contemplation of the Creator. Then, bending the lofty neck of her arrogance, he says, “Incline your ear.” Do not run off to the myths outside, but accept the lowliness of the voice in the Gospel word. Incline your ear to the teaching here, so that you may forget those depraved customs and your fathers' teachings. That is why: “Forget your people and your father's house.” For everyone who commits sin is of the devil. Cast out, he says, the teachings of demons; forget sacrifices, nightly dances, myths that kindle to sexual immorality and every licentiousness. That is why I have called you my own daughter, so that you may hate the father who first begot you to destruction. For if by forgetting you wipe away the stains of evil teachings, you will recover your own beauty and appear desirable to the bridegroom and king. “For he is your Lord, and they will worship him.” He shows the necessity of submission by “He is your Lord.” And all creation will worship him, for “at the name of Jesus Christ every knee will bow, of things in heaven and on earth and under the earth.” “And the daughter of Tyre with gifts; the rich of the people will entreat your face.” The excess of idolatry seems to have been practiced in the land of Canaan, and Tyre is the mother city of Canaan. Urging the Church, then, to obedience, the word says, “The daughter of Tyre too will come one day with gifts.” And the rich of the people will entreat your face with gifts. He did not say, “They will entreat you with gifts,” but “your face.” For it is not the Church that is worshipped, but the head of the Church, Christ, whom Scripture has called the face.

Ps 45:10 (44:11 LXX) (quotation, high confidence) · Ps 45:11 (44:12 LXX) (quotation, high confidence) · Rom 1:20 (allusion, medium confidence) · 1 Tim 4:7 (allusion, medium confidence) · 1 John 3:8 (quotation, high confidence) · 1 Tim 4:1 (allusion, medium confidence) · John 8:44 (allusion, medium confidence) · Phil 2:10 (quotation, high confidence) · Ps 45:12 (44:13 LXX) (quotation, high confidence) · Eph 1:22 (allusion, medium confidence)

Notes and citation

Summary: On Ps 45:10–12 Basil reads the address to the daughter as Christ's call to the Church of the nations to hear and contemplate, forget her pagan customs and father the devil, and recover her beauty; the gifts of Tyre are the homage of converted Canaan, and worship goes to Christ, her head.

Quotations: Ps 45:10–12 (LXX 44:11–13); 1 John 3:8; Phil 2:10. Allusions: Rom 1:20 (from creation to the Creator); 1 Tim 4:7 (myths); 1 Tim 4:1 (teachings of demons); John 8:44; Eph 1:22; Eph 5:27. Basil's description of pagan worship (sacrifices, nightly dances, myths) is translated as written. Migne's Latin and notes interleaved in the scan 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)): Ἄχουσον, → Ἄκουσον,; χῖϊνεν → κλῖνον; τοῦ.αοῦ → τοῦ λαοῦ; σον, καὶ → σου, καὶ; οἵχου τοῦ πατρός σου" → οἴκου τοῦ πατρός σου"; βασιιϊεὺς → βασιλεὺς; 0} μι! νυ προσκυνήσουσιν → προσκυνήσουσιν; Προσχαλεῖται → Προσκαλεῖται; Ἐχ- → Ἐκκλησίαν; Α Εχ!ιογίδιν Βοοϊοεία! δὰ δυάίθηάα ΒΕΟΡΥ͂ΔΙ ὅϑι, 119 χλησίαν ἐπὶ → ἐπὶ; ἀχρόασιν → ἀκρόασιν; προῦτασσομένων, → προστασσομένων,; προσοιχειοῦται → προσοικειοῦται; τεχνοποιούμενος → τεκνοποιούμενος; ᾿Αχουσον, → Ἄκουσον,; χτίσιν, → κτίσιν,; χατ᾽ → κατ᾽; ἀνάδαινε → ἀνάβαινε; χτίσαντο; → κτίσαντος; χάμπτων → κάμπτων; χατάδεξαι → κατάδεξαι; εὐαγγελιχῷ → εὐαγγελικῷ; Κιῖνον → Κλῖνον; διδαυσχαλίαν, → διδασκαλίαν,; ἐϑῶν → ἐθῶν; ἐχείνων → ἐκείνων; πατριχῶν → πατρικῶν; «"Ἰαοῦ → λαοῦ; οἵχου τοῦ πατρός σου. → οἴκου τοῦ πατρός σου.; ἐχ τοῦ → ἐκ τοῦ; διαδόλου → διαβόλου; γεγένγηται. → γεγέννηται.; ἜἜχθαλέ → Ἔκβαλέ; διδα-σχαλίας, → διδασκαλίας,; θυςιῶν, → θυσιῶν,; νυχτερινῆς, → νυκτερινῆς,; ἐχχαιόντων. → ἐκκαιόντων.; Ἑὰν → Ἐὰν; σπέίλους → σπίλους; τῶ; → τῶν; ἀπολαδοῦσα → ἀπολαβοῦσα; χάλλος, → κάλλος,; ἀναγχαῖον → ἀναγκαῖον; τῇς → τῆς; Προσκυγήσουσι → Προσκυνήσουσι; χτίσις. → κτίσις.; Ἔν → Ἐν; ἐνόματι → ὀνόματι; γόγυ → γόνυ; χάμψει → κάμψει; λιτανδύσουσιν → λιτανεύσουσιν; Δοχεῖ → Δοκεῖ; ὑπερθολὴ → ὑπερβολὴ; εἰδολωλατρείας → εἰδωλολατρείας; ὑπαχοὴν → ὑπακοὴν; Ἐχχλησίαν → Ἐκκλησίαν; Τύρον → Τύρου; ΣΣ → Σὲ; προσχυνή- → προσκυνήσουσιν; Ρυπὶ δ( βίυργιπι οἱ οπιῆθπὶ ᾿ἰ νἀ ΐ 6 1}) ἴῃ Πα Ππλιπδιἔπ πιυπορίδυθ. Νοη αἰχίϊ, Τὸ δάογαθιηι ἴῃ πηυηονὶσουσιν ἐν → ἐν; Ἐχχλησία προσχυνεῖται, → Ἐκκλησία προσκυνεῖται,; Ἐχχλησίας → Ἐκκλησίας; χεφαλῇ → κεφαλὴ.

Cite (SBL): Basil, Hom. Ps. 44.10 (PG 29:595; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/44-8/#p-44-10). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-basil-homiliae-psalmos-44-10) · Report an error

44.11PG 29:595

Πᾶσα ἡ δόξα τῆς θυγατρὸς τοῦ βασιλέως ἔσωθεν, ἐν κροσσωτοῖς χρυσοῖς περιβεβλημένη, πεποικιλμένη. Ἀπενεχθήσονται τῷ βασιλεῖ παρθένοι ὀπίσω αὐτῆς. Ἐπειδὴ ἐκαθάρθη ἀπὸ τῶν … διδάγματι, καὶ ἐπιλαθομένη τοῦ λαοῦ αὐτῆς, καὶ τοῦ οἴκου τοῦ πατρὸς αὐτῆς, διηγεῖται τὰ περὶ αὑτῆς τὸ Πνεῦμα τὸ ἅγιον. Καὶ ἐπειδὴ εἶδε τὴν ἐν τῷ κρυπτῷ καθαρότητα, Πᾶσα, φησὶν, ἡ δόξα τῆς θυγατρὸς τοῦ βασιλέως, τουτέστι, τῆς Χριστοῦ νύμφης, τῆς γενομένης λοιπὸν διὰ τῆς υἱοθεσίας θυγατρὸς τοῦ βασιλέως, ἔσωθέν ἐστι. Προτρέπει ὁ λόγος ἐπὶ τὰ ἐνδοτάτω χωρεῖν τῆς ἐκκλησιαστικῆς δόξης μυστήρια, ὡς ἔνδον ὄντος τοῦ κάλλους τῆς νύμφης. Ὁ γὰρ εὐτρεπίζων ἑαυτὸν τῷ Πατρὶ τῷ βλέποντι ἐν τῷ κρυπτῷ, καὶ προσευχόμενος, καὶ πάντα πράσσων οὐ πρὸς τὸ θεαθῆναι τοῖς ἀνθρώποις, ἀλλὰ πρὸς τὸ μόνῳ φανερωθῆναι Θεῷ " οὗτος ἔχει πᾶσαν τὴν δόξαν ἔσωθεν, ὡς καὶ ἡ θυγάτηρ τοῦ βασιλέως. Καὶ τὰ κροσσωτὰ τοίνυν τὰ χρυσᾶ, οἷς περιβέβληται καὶ πεποίκιλται ὅλη, ἔσωθεν. Μηδὲν ζήτει ἐν τῷ ἔξω χρυσῷ καὶ τῇ σωματικῇ ποικιλίᾳ " ἀλλὰ περιβολὴν νόει τινὰ ἀξίαν κοσμῆσαι τὸν κατ᾽ εἰκόνα τοῦ κτίσαντος, ὥς φησιν ὁ ᾿Απόστολος: Ἐκδυσάμενοι τὸν παλαιὸν ἄνθρωπον, καὶ ἐνδυσάμενοι τὸν νέον, τὸν ἀνακαινούμενον εἰς ἐπίγνωσιν κατ᾽ εἰκόνα τοῦ κτίσαντος. Καὶ ὁ ἐνδυσάμενος δὲ σπλάγχνα οἰκτιρμῶν, πραότητα, ἕνδοθεν περιβέβληται, καὶ τὸν ἔσω ἄνθρωπον κεκόσμηται. Καὶ ὁ Παῦλος δὲ παραινεῖ ἐνδύσασθαι τὸν Κύριον Ἰησοῦν, οὐ κατὰ τὸν ἔξω ἄνθρωπον, ἀλλ᾽ ἵνα τὸν νοῦν ἡμῶν ἣ τοῦ Θεοῦ μνήμη περισκεπάζῃ. Οἶμαι δὲ τὸ πνευματικὸν ἱμάτιον ἐξυφαίνεσθαι, ὅταν τῷ διδακτικῷ λόγῳ ἡ ἀκόλουθος ἐπιπλέκηται πρᾶξις. Ὥσπερ γὰρ τῷ στήμονι τῆς κρόκης ἐπιπλεκομένης τὸ σωματικὸν ἱμάτιον ἐξυφαίνεται· οὕτω τοῦ λόγου προϋφεστῶτος, εἰ ἀκολούθως αἱ πράξεις ἐπάγοιντο, σεμνοτάτη τις ἂν γένοιτο περιβολὴ τῆς ψυχῆς, λόγῳ καὶ ἔργῳ τὸν κατ᾽ ἀρετὴν βίον συμπεπληρωμένον ἐχούσης. Κροσσοὶ δὲ ἀπαιωροῦνται τοῦ ἱματίου, νοητοὶ καὶ οὗτοι“ διὸ καὶ χρυσοῖ εἶναι λέγονται. Ἐπειδήπερ ὁ λόγος πλείων ἐστὶ τοῦ ἔργον, οἱονεὶ κροσσός τίς ἐστιν ἀπὸ τοῦ πρὸς τὴν πρᾶξιν ὑφάσματος περισσεύων. Ἕπονται δὲ τῇ νύμφῃ τοῦ Κυρίου ψυχαί τινες, αἱ μὴ παραδεξάμεναι σπέρματα λόγων ἀλλοτρίων, αἵτινες ἀπενεχθήσονται τῷ βασιλεῖ, ἀχολουθοῦσαι τῇ νύμφῃ. ᾿Ακουέτωσαν δὲ καὶ αἱ τὴν παρθενίαν ἐπαγγελλόμεναι τῷ Κυρίῳ, ὅτι παρθένοι ἀπενεχθήσονται τῷ βασιλεῖ " παρθένοι δὲ, αἱ πλησίον οὗσαι τῆς Ἐκκλησίας, αἱ ὀπίσω αὐτῆς ἑπόμεναι, καὶ μὴ ἀποπλανώμεναι τῆς ἐκκλησιαστικῆς εὐταξίας. Ἀπενεχθήσονται δὲ αἱ παρθένοι ἐν εὐφροσύνῃ καὶ ἀγαλλιάσει, ἀχθήσονται εἰς ναὸν βασιλέως. Οὐχ αἱ κατηναγκασμένως ὑπελθοῦσαι τὴν παρθενίαν, οὐδὲ αἱ ἐκ λύπης ἣ ἐξ ἀνάγκης χαταδεξάμεναι τὸν σεμνὸν βίον, ἀλλ᾽ αἱ ἐν εὐφροσύνῃ καὶ ἀγαλλιάσει ἐπὶ τῷ τοιούτῳ κατορθώματι χαίρουσαι, αὗται ἀπενεχθήσονται τῷ βασιλεῖ, καὶ ἀχθήσονται οὐχ εἰς τὸν τυχόντα τόπον, ἀλλ᾽ εἰς τὸν ναὸν τοῦ βασιλέως. Τὰ γὰρ ἱερατικὰ σκεύη, ἃ οὐχ ἐμόλυνεν ἀνθρωπίνη χρῆσις, εἰς τὰ ἅγια τῶν ἁγίων εἰσενεχθήσεται, καὶ ἐξουσίαν ἕξει τῆς εἰς τὰ ἄδυτα παρόδου, ὅπου βέβηλοι πόδες οὐ περιπατήσουσιν. Ἡλίκον δέ ἔστι τὸ ἀχθῆναι εἰς ναὸν βασιλέως, ὁ Προφήτης δείκνυσιν, ὑπὲρ ἑαυτοῦ προσευχόμενος καὶ λέγων" Μίαν ἠτησάμην παρὰ Κυρίου, ταύτην ζητήσω" τὸ κατοικεῖν μὲ ἐν οἴκῳ Κυρίου πάσας τὰς ἡμέρας τῆς ζωῆς μου, τοῦ θεωρεῖν μὲ τὴν τερπνότητα Κυρίου, καὶ ἐπισκέπτεσθαι τὸν ναὸν αὑτοῦ. οἱ υἱοί σου" καταστήσεις αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν. Ἐπειδὴ ἄνω προσετάχθη ἐπιλαθέσθαι τοῦ λαοῦ, καὶ τοῦ οἴκου τοῦ πατρὸς, εἰς ἀντίδοσιν τῆς ὑπακοῆς νῦν ἀντὶ τῶν πατέρων λαμβάνει υἱοὺς, ἐν τηλικούτοις ἀξιώμασι διαπρέποντας, ὥστε καταστῆναι αὐτοὺς ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν. Τίνες οὖν οἱ υἱοὶ τῆς Ἐκκλησίας; Ἤτοι οἱ υἱοὶ τοῦ Εὐαγγελίου, οἱ πάσης τῆς γῆς ἄρξαντες. Εἰς πᾶσαν γὰρ, φησὶ, τὴν οἰκουμένην ἐξῆλθεν ὁ φθόγγος αὑτῶν" καὶ, Καθεσθήσονται ἐπὶ δώδεκα θρόνους, καὶ κρινοῦσι τὰς δώδεκα φυλὰς τοῦ Ἰσραήλ. Ἐὰν δέ τις πατέρας τῆς νύμφης λάβῃ τοὺς πατριάρχας, καὶ οὕτως ὁ λόγος τῶν ἀποστόλων οὐ διαπίπτει. ᾿Αντὶ γὰρ ἐκείνων ἐγεννήθησαν αὐτῇ υἱοὶ διὰ τοῦ Χριστοῦ, οἱ ποιοῦντες τὰ ἔργα τοῦ ᾿Αβραάμ" καὶ διὰ τοῦτο ἰσότιμοι αὐτοῖς χρηματίζοντες, ἐκ τοῦ πεποιηκέναι τὰ αὐτὰ ἐκείνοις, ἀφ᾽ ὧν τῶν μεγάλων τιμῶν ἠξιώθησαν οἱ πατέρες. “Ἄρχοντες μέντοι εἰσὶν ἀπάσης τῆς γῆς οἱ ἅγιοι διὰ τὴν πρὸς τὸ καλὸν οἰκείωσιν, αὐτῆς τῆς τοῦ καλοῦ φύσεως περιτιθείσης αὐτοῖς τὸ πρωτεῖον, ὡς περιέθηκε τῷ Ἰακὼβ τὴν κατὰ τοῦ Ἡσαῦ ἐξουσίαν. Γίνου γὰρ, φησὶ, κύριος τοῦ ἀδελφοῦ σου. Οἱ τοίνυν ἰσότιμοι τοῖς πατράσι γενόμενοι, καὶ τὴν κατὰ πάντων ὑπεροχὴν διὰ τὴν τῆς ἀρετῆς ἄσκησιν προσλαβόντες, καὶ υἱοὶ τῆς Χριστοῦ νύμφης εἰσὶ, καὶ. παρὰ τῆς ἰδίας μητρὸς καθίστανται ἄρχοντες ἐπὶ πᾶσαν τὴν γῆν. Σκόπει δέ μοι τὴν ἐξουσίαν τῆς βασιλίδος, ὅση τις ἐπ᾽ αὐτῆς ἐστι" χειροτονεῖν ἄρχοντας ἐπὶ πᾶσαν τὴν γῆν. Μνησθήσομαι τοῦ ὀνόματός σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ. Διὰ τοῦτο λαοὶ ἐξομολογήσονταί σοι εἰς τὸν αἰῶνα καὶ εἰς τὸν αἰῶνα τοῦ αἰῶνος. Ἐπὶ πᾶσιν ὡς ἐκ προσώπου τῆς Ἐκκλησίας ὁ λόγος εἴρηται, ὅτι Μνησθήσομαι τοῦ ὀνόματός σου ἐν πάσῃ γενεᾷ καὶ γενεᾷ. Τίς δέ ἐστιν ἡ τῆς Ἐκκλησίας μνήμη; Ἢ ἐξομολόγησις τῶν λαῶν.

Pasa hē doxa tēs thygatros tou basileōs esōthen, en krossōtois chrysois peribeblēmenē, pepoikilmenē. Apenechthēsontai tǭ basilei parthenoi opisō autēs. Epeidē ekatharthē apo tōn … didagmati, kai epilathomenē tou laou autēs, kai tou oikou tou patros autēs, diēgeitai ta peri hautēs to Pneuma to hagion. Kai epeidē eide tēn en tǭ kryptǭ katharotēta, Pasa, phēsin, hē doxa tēs thygatros tou basileōs, toutesti, tēs Christou nymphēs, tēs genomenēs loipon dia tēs huiothesias thygatros tou basileōs, esōthen esti. Protrepei ho logos epi ta endotatō chōrein tēs ekklēsiastikēs doxēs mystēria, hōs endon ontos tou kallous tēs nymphēs. Ho gar eutrepizōn heauton tǭ Patri tǭ bleponti en tǭ kryptǭ, kai proseuchomenos, kai panta prassōn ou pros to theathēnai tois anthrōpois, alla pros to monǭ phanerōthēnai Theǭ " houtos echei pasan tēn doxan esōthen, hōs kai hē thygatēr tou basileōs. Kai ta krossōta toinyn ta chrysa, hois peribeblētai kai pepoikiltai holē, esōthen. Mēden zētei en tǭ exō chrysǭ kai tę̄ sōmatikę̄ poikilią " alla peribolēn noei tina axian kosmēsai ton kat᾽ eikona tou ktisantos, hōs phēsin ho ᾿Apostolos: Ekdysamenoi ton palaion anthrōpon, kai endysamenoi ton neon, ton anakainoumenon eis epignōsin kat᾽ eikona tou ktisantos. Kai ho endysamenos de splanchna oiktirmōn, praotēta, hendothen peribeblētai, kai ton esō anthrōpon kekosmētai. Kai ho Paulos de parainei endysasthai ton Kyrion Iēsoun, ou kata ton exō anthrōpon, all᾽ hina ton noun hēmōn hē tou Theou mnēmē periskepazę̄. Oimai de to pneumatikon himation exyphainesthai, hotan tǭ didaktikǭ logǭ hē akolouthos epiplekētai praxis. Hōsper gar tǭ stēmoni tēs krokēs epiplekomenēs to sōmatikon himation exyphainetai; houtō tou logou proÿphestōtos, ei akolouthōs hai praxeis epagointo, semnotatē tis an genoito peribolē tēs psychēs, logǭ kai ergǭ ton kat᾽ aretēn bion sympeplērōmenon echousēs. Krossoi de apaiōrountai tou himatiou, noētoi kai houtoi“ dio kai chrysoi einai legontai. Epeidēper ho logos pleiōn esti tou ergon, hoionei krossos tis estin apo tou pros tēn praxin hyphasmatos perisseuōn. Hepontai de tę̄ nymphę̄ tou Kyriou psychai tines, hai mē paradexamenai spermata logōn allotriōn, haitines apenechthēsontai tǭ basilei, acholouthousai tę̄ nymphę̄. ᾿Akouetōsan de kai hai tēn parthenian epangellomenai tǭ Kyriǭ, hoti parthenoi apenechthēsontai tǭ basilei " parthenoi de, hai plēsion housai tēs Ekklēsias, hai opisō autēs hepomenai, kai mē apoplanōmenai tēs ekklēsiastikēs eutaxias. Apenechthēsontai de hai parthenoi en euphrosynę̄ kai agalliasei, achthēsontai eis naon basileōs. Ouch hai katēnankasmenōs hypelthousai tēn parthenian, oude hai ek lypēs hē ex anankēs chatadexamenai ton semnon bion, all᾽ hai en euphrosynę̄ kai agalliasei epi tǭ toioutǭ katorthōmati chairousai, hautai apenechthēsontai tǭ basilei, kai achthēsontai ouch eis ton tychonta topon, all᾽ eis ton naon tou basileōs. Ta gar hieratika skeuē, ha ouch emolynen anthrōpinē chrēsis, eis ta hagia tōn hagiōn eisenechthēsetai, kai exousian hexei tēs eis ta adyta parodou, hopou bebēloi podes ou peripatēsousin. Hēlikon de esti to achthēnai eis naon basileōs, ho Prophētēs deiknysin, hyper heautou proseuchomenos kai legōn" Mian ētēsamēn para Kyriou, tautēn zētēsō" to katoikein me en oikǭ Kyriou pasas tas hēmeras tēs zōēs mou, tou theōrein me tēn terpnotēta Kyriou, kai episkeptesthai ton naon hautou. hoi huioi sou" katastēseis autous archontas epi pasan tēn gēn. Epeidē anō prosetachthē epilathesthai tou laou, kai tou oikou tou patros, eis antidosin tēs hypakoēs nyn anti tōn paterōn lambanei huious, en tēlikoutois axiōmasi diaprepontas, hōste katastēnai autous archontas epi pasan tēn gēn. Tines oun hoi huioi tēs Ekklēsias? Ētoi hoi huioi tou Euangeliou, hoi pasēs tēs gēs arxantes. Eis pasan gar, phēsi, tēn oikoumenēn exēlthen ho phthongos hautōn" kai, Kathesthēsontai epi dōdeka thronous, kai krinousi tas dōdeka phylas tou Israēl. Ean de tis pateras tēs nymphēs labę̄ tous patriarchas, kai houtōs ho logos tōn apostolōn ou diapiptei. ᾿Anti gar ekeinōn egennēthēsan autę̄ huioi dia tou Christou, hoi poiountes ta erga tou ᾿Abraam" kai dia touto isotimoi autois chrēmatizontes, ek tou pepoiēkenai ta auta ekeinois, aph᾽ hōn tōn megalōn timōn ēxiōthēsan hoi pateres. “Archontes mentoi eisin apasēs tēs gēs hoi hagioi dia tēn pros to kalon oikeiōsin, autēs tēs tou kalou physeōs perititheisēs autois to prōteion, hōs periethēke tǭ Iakōb tēn kata tou Hēsau exousian. Ginou gar, phēsi, kyrios tou adelphou sou. Hoi toinyn isotimoi tois patrasi genomenoi, kai tēn kata pantōn hyperochēn dia tēn tēs aretēs askēsin proslabontes, kai huioi tēs Christou nymphēs eisi, kai. para tēs idias mētros kathistantai archontes epi pasan tēn gēn. Skopei de moi tēn exousian tēs basilidos, hosē tis ep᾽ autēs esti" cheirotonein archontas epi pasan tēn gēn. Mnēsthēsomai tou onomatos sou en pasę̄ geneą kai geneą. Dia touto laoi exomologēsontai soi eis ton aiōna kai eis ton aiōna tou aiōnos. Epi pasin hōs ek prosōpou tēs Ekklēsias ho logos eirētai, hoti Mnēsthēsomai tou onomatos sou en pasę̄ geneą kai geneą. Tis de estin hē tēs Ekklēsias mnēmē? Ē exomologēsis tōn laōn.

“All the glory of the king's daughter is within, clothed in golden fringes, embroidered. Virgins will be brought to the king after her.” Since she has been cleansed from [the evil teachings] by the [Gospel] teaching, and has forgotten her people and her father's house, the Holy Spirit tells what concerns her. And since he saw her hidden purity, he says, “All the glory of the king's daughter,” that is, of the bride of Christ, who has now become through adoption the king's daughter, “is within.” The word urges us to advance to the innermost mysteries of the Church's glory, since the bride's beauty is within. For the one who prepares himself for the Father who sees in secret, and prays, and does everything not to be seen by men but to be manifest to God alone, has all his glory within, like the king's daughter. And the golden fringes, then, with which she is clothed and wholly embroidered, are within. Seek nothing in outward gold and bodily embroidery; but understand a garment worthy to adorn the one made after the image of his creator, as the Apostle says: “Having put off the old man and put on the new, which is renewed in knowledge after the image of its creator.” And the one who has put on a heart of compassion, meekness, is clothed within and adorned in the inner man. And Paul too urges us to put on the Lord Jesus, not in the outer man, but so that the remembrance of God may cover our mind. And I think the spiritual garment is woven when the practice that follows is interwoven with the teaching word. For as the bodily garment is woven when the weft is interwoven with the warp, so, when the word has been laid down beforehand, if the actions follow in order, the soul's garment will be most majestic, having its life of virtue completed in word and deed. And fringes hang from the garment, intelligible ones too; that is why they are said to be golden. Since the word is greater than the work, it is a kind of fringe hanging over from the weaving of action. And there follow the Lord's bride certain souls that have not received seeds of foreign words, which will be brought to the king, following the bride. Let those who have professed virginity to the Lord hear that “virgins will be brought to the king”; and virgins who are near the Church, who follow after her and do not stray from the Church's good order. “Virgins will be brought with gladness and exultation; they will be led into the king's temple.” Not those who have entered virginity under compulsion, nor those who have accepted the august life from grief or necessity, but those who rejoice with gladness and exultation at such an achievement: these will be brought to the king and led not into just any place, but into the king's temple. For the priestly vessels, which human use has not defiled, will be brought into the holy of holies and will have the right to enter the inner sanctuary, where profane feet will not walk. How great a thing it is to be led into the king's temple the prophet shows, praying for himself and saying: “One thing I have asked of the Lord, this I will seek: that I may dwell in the house of the Lord all the days of my life, to behold the delight of the Lord and to visit his temple.” [12] “[Instead of your fathers] your sons [have been born to you]; you will make them rulers over all the earth.” Since above she was commanded to forget her people and her father's house, in return for her obedience she now receives, instead of fathers, sons distinguished by such great dignities that they are made rulers over all the earth. Who, then, are the sons of the Church? Either the sons of the Gospel, who ruled over all the earth: “For their voice has gone out into all the world,” it says; and, “They will sit on twelve thrones, judging the twelve tribes of Israel.” And if one takes the bride's fathers to be the patriarchs, even so the word concerning the apostles does not fail. For in their place sons were born to her through Christ, who do the works of Abraham, and are therefore called of equal honor with them, from having done the same things as they, for which the fathers were counted worthy of great honors. The saints are indeed rulers over all the earth because of their kinship with the good, the very nature of the good conferring the first place on them, as it gave Jacob authority over Esau: “Be lord,” it says, “of your brother.” Those, then, who have become of equal honor with the fathers, and have gained superiority over all through the practice of virtue, are both sons of the bride of Christ and are appointed by their own mother as rulers over all the earth. Consider for me the authority of the queen, how great it is: to appoint rulers over all the earth. “I will remember your name in every generation and generation.” For this reason … “peoples will confess you forever and to the ages of ages.” In conclusion, the word is said as in the person of the Church, “I will remember your name in every generation and generation.” And what is the Church's remembrance? The confession of the peoples.

Textual problem in this passage: see the notes.

Ps 45:13 (44:14 LXX) (quotation, high confidence) · Ps 45:14 (44:15 LXX) (quotation, high confidence) · Matt 6:6 (allusion, high confidence) · Col 3:9 (quotation, high confidence) · Col 3:10 (quotation, high confidence) · Col 3:12 (allusion, high confidence) · Rom 13:14 (allusion, high confidence) · Ps 45:15 (44:16 LXX) (quotation, high confidence) · Heb 9:3 (allusion, low confidence) · Ps 27:4 (26:4 LXX) (quotation, high confidence) · Ps 45:16 (44:17 LXX) (quotation, high confidence) · Ps 19:4 (18:5 LXX) (quotation, high confidence) · Matt 19:28 (quotation, high confidence) · John 8:39 (allusion, medium confidence) · Gen 27:29 (quotation, high confidence) · Ps 45:17 (44:18 LXX) (quotation, high confidence)

Notes and citation

Summary: On Ps 45:13–17 Basil teaches that the bride's glory, a garment woven of word and deed, is within; that virgins who choose virginity gladly will be led into the king's temple; and that the Church's sons, the apostles and saints, rule the earth in place of the fathers, while the peoples confess Christ forever.

Quotations: Ps 45:13–17 (LXX 44:14–18); Col 3:9–10; Ps 27:4 (LXX 26:4); Ps 19:4 (LXX 18:5; Rom 10:18); Matt 19:28; Gen 27:29. Allusions: Matt 6:4–6; Col 3:12; Rom 13:14; John 8:39; Heb 9:3–7 (the holy of holies). Basil's teaching on virginity chosen with gladness is translated as written. Lines are lost where Migne's notes stand in the scan, marked “…”: in the opening sentence (bracketed words supplied by sense), before the verse on the sons (bracketed words supplied from the psalm) and after “For this reason”. The scan text after the homily's last sentence is debris, removed by a logged correction. The marker [12] shows where Migne's section 12 begins.

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); word broken at a line end rejoined): Ὁ ἔσωθεν, → ἔσωθεν,; χροσσωτοῖς → κροσσωτοῖς; περιδεδιημένη, → περιβεβλημένη,; Ἀπεγεχθήσογται → Ἀπενεχθήσονται; ἐχαθάρθη → ἐκαθάρθη; πόλις → …; δὲ τῆς Χαναὰν ἡ. Διὰ ν διδάγματι, → διδάγματι,; οἴχου τοῦ πατρὸς αὐτῆς, → οἴκου τοῦ πατρὸς αὐτῆς,; χρυπτῷ χαθαρότητα, → κρυπτῷ καθαρότητα,; βασιμέως, → βασιλέως,; «ἧς → τῆς; ἐχχλησιαστιχῆς δόξης → ἐκκλησιαστικῆς δόξης; χάλλους → κάλλους; ἕν τῷ → ἐν τῷ; χρυπτῷ, → κρυπτῷ,; μόνω → μόνῳ; περιδέδληται → περιβέβληται; πεποίχιλται → πεποίκιλται; σωματιχῇ → σωματικῇ; ποιχιλίᾳ → ποικιλίᾳ; περιδολὴν → περιβολὴν; χοσμῆσαι → κοσμῆσαι; χατ᾽ εἰκόνα → κατ᾽ εἰκόνα; χτίσαντος, → κτίσαντος,; Ἐχδυσόμεγοι → Ἐκδυσάμενοι; παλαιὲν → παλαιὸν; ἐγδυσάμεγοι → ἐνδυσάμενοι; γέον, → νέον,; ἀνακαιγούμενον → ἀνακαινούμενον; εἰχόνα → εἰκόνα; χτίσαντος. → κτίσαντος.; Σπιλάγχγα → σπλάγχνα; οἱἷθυμίων, → οἰκτιρμῶν,; περιθέδληται, → περιβέβληται,; χεχόσμηται. → κεκόσμηται.; χατὰ τὸν → κατὰ τὸν; περισχεπάζῃ. → περισκεπάζῃ.; πνευματιχὸν → πνευματικὸν; διδαχτικῷ → διδακτικῷ; ἐπιπλέχηται → ἐπιπλέκηται; τῇς → τῆς; χρόχης → κρόκης; ἐπιπλεχομένης → ἐπιπλεκομένης; σωματιχὸν → σωματικὸν; ἐξυφανεται" → ἐξυφαίνεται·; προυὐφεστῶτος, → προϋφεστῶτος,; ἀχολούθως → ἀκολούθως; περιδολὴ τῆς → περιβολὴ τῆς; χατ᾽ ἀρετὴν → κατ᾽ ἀρετὴν; χροσσός → κροσσός; ψυκαί → ψυχαί; νύμφῇ. → νύμφῃ.; ᾿Αχουέτωσαν → ᾿Ακουέτωσαν; ἐπαγγελ- Ὁ λόμεναι → ἐπαγγελλόμεναι; βατιλεῖ → βασιλεῖ; Ἐχκχλησίας, → Ἐκκλησίας,; ἐχχλησιαστιχῆς εὐταξίας. → ἐκκλησιαστικῆς εὐταξίας.; ᾿Απεγεχθήσονται → Ἀπενεχθήσονται; εὑφροσύγῃ → εὐφροσύνῃ; σει, → ἀγαλλιάσει,; γαὸν → ναὸν; χατηναγγασμένως → κατηναγκασμένως; πὶ ἐχ λύπης → ἐκ λύπης; ἀνάγχης → ἀνάγκης; Α μυπιᾶμ05 5118, ἰῃ 82 βίον, → βίον,; χατορθώματι → κατορθώματι; καίρουσαι, → χαίρουσαι,; ἱερατιχὰ → ἱερατικὰ; σχεύη, → σκεύη,; βέὅηλοι → βέβηλοι; Ἡλίχον → Ἡλίκον; τερπγότητα → τερπνότητα; ἐπισχέπτεσθαι → ἐπισκέπτεσθαι; ποῦ → τοῦ; οἴχου τοῦ πατρὸς, → οἴκου τοῦ πατρὸς,; ὑπαχοῆς → ὑπακοῆς; λαμθάνει → λαμβάνει; τυηλιχούτοις → τηλικούτοις; χαταστῆναι → καταστῆναι; Ἐχχλησίας; → Ἐκκλησίας;; νίοὶ → υἱοὶ; οἰχουμένην → οἰκουμένην; χριγοῦσι → κρινοῦσι; φυϊὰς → φυλὰς; Ἕ)ἀν → Ἐὰν; λάδῃ → λάβῃ; ἐχείνων → ἐκείνων; ᾿Αδραάμ" → ᾿Αβραάμ"; ἐχ τοῦ → ἐκ τοῦ; πεποιηχέναι → πεποιηκέναι; ἐχείνοις, → ἐκείνοις,; χαλὸν → καλὸν; χαλοῦ → καλοῦ; περιἔθηχε → περιέθηκε; Ἰαχὼδ → Ἰακὼβ; χατὰ τοῦ → κατὰ τοῦ; Γίγοῦυ → Γίνου; χύριος → κύριος; ἀδεϊϊφοῦ → ἀδελφοῦ; τοῖνὺν → τοίνυν; χατὰ πάντων → κατὰ πάντων; ἄσχησιν → ἄσκησιν; προσλαδόντες, → προσλαβόντες,; χαθίστανται → καθίστανται; Σχόπει → Σκόπει; ὀγνό- → ὀνόματός; ἡ ματός σου → σου; γεγεᾷ. → γενεᾷ.; ΡΟρεΐ εἰ ἀοηνυς ραιγὶ5, ἴῃ οὐ" θη εἶα γθηυπδγω τος οηϊπθπὶ ἰότταπι. Οὐ διηι ἰσίτην Εἰ! εϑί {Π}} Ὁ ΝΙΝ ὶδυηΐ οἱ ΠΠΠ ρὸν Ομ γίβιυπι, [οἰδεῖ 6 5. ορογὰ ΑἸ γα, δ΄, παΐυγα οἷ ρτυἰπεϊραιυπι (γί υυαϊ, βίου! ὅλο. 0 ροίεἐγ ποπιϊηΐδ ἐμὶ ἐπ οηιπὶ θεπεταιϊίοπα εἰ φεπεταίϊοπε. «Ἰαοὶ → λαοὶ; Ὁ ἘξοΙ 654: τποπιοτία Υ τὸν → τὸν; ἐχ προσώπου → ἐκ προσώπου; Ἐχχλησίας ὁ → Ἐκκλησίας ὁ; Ἡγησθήσομαι → Μνησθήσομαι; γεγεᾷ καὶ → γενεᾷ καὶ; Ἐχχλησίας μνήμη; → Ἐκκλησίας μνήμη;; λαῶν. εἰ φυυπῖδι) “ο0η5111 ἃ ϑρί γί 'ὰ ἧἰπ ἰος ρ881π|0 [Γᾶ - ΗΠ φυϊάφυλπι 8110 ργῶ ον δἰΐοβ γαιϊοϊ δῆ! δ, βαὰ ργοοἱ δὰ ἰάοία, νοτὶ δαὶ οοκσιίίοπε ὃχ ΠΠ|418 δἰ υἱ ἃ αἷδ- Βὲχ 1.85. εἰς τά. Εὐ εἰ (ον. βοχιυ περὶ τά, → λαῶν..

Cite (SBL): Basil, Hom. Ps. 44.11 (PG 29:595; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/44-8/#p-44-11). (abbreviation not yet checked)

BibTeX · RIS (whole work; this passage's key: sophiascriptura-basil-homiliae-psalmos-44-11) · Report an error