Homilies on Hebrews 26.1–26.5
Greek text: PG 63.English: Claude (claude-opus-5-5), public domain (CC0). Compare: Nicene and Post-Nicene Fathers, series 1, vol. 14 (1889).
Chapter 26
26.1PG 63:18
Πίστει καὶ περὶ μελλόντων ηὐλόγησεν Ἰακὼβ καὶ τὸν Ἡσαῦ. Πίστει ᾿Ιακὼδ σκων ἕχαστον τῶν υἱῶν ᾿Ιωσὴφ ΜΝ δ, καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον, τῇ δου αὐτοῦ. Πίστει ᾿Ιωσὴφ τε.ϊευτῶν, βὰς τῆς ἐξόδου τῶν υἱῶν " Ἰσραΐα μρηβόγευσαι, καὶ περὶ τῶν ὀστῶν αὐτοῦ ἐνετείλατ σὼν ἰδεῖν ἃ βλέπετε, καὶ οὐκ εἶδον, καὶ ἀκοῦσαι ἃ ἀκούετε, καὶ οὐκ σαν. Αρα πάντα τὰ μέλλοντα ᾔδεσαν οἱ δίκαιοι; Καὶ σφόδρα. Εἰ γὰρ καὶ διὰ τὴν ἀσθένειαν τῶν μὴ δυναμένων αὐτὸν δέξασθαι, οὐκ ἀπεκαλύπτετο ὁ ὁ Υἱὸς, τοῖς ἐν ἀρετῇ διαλάμπουσιν εἰκότως ἀπεκαλύπτετο. Τοῦτο καὶ οὖν ὁ Παῦλός φησιν, ὅτι τὰ μέλλοντα ἤδεσαν, τουτέστι, τὴν ἀνάστασιν τοῦ Χριστοῦ. Ἢ οὖν τοῦτό φησι, ἣ τὸ, Πίστει περὶ μελλόντων, οὐ περὶ τοῦ μέλλοντος αἰῶνος, ἀλλὰ περὶ τῶν ἐνταῦθα μελλόντων ὕστερον γίνεσθαι, λέγει. ᾽ν γὰρ μὴ τοῦτο, πῶς ἄνθρωπος καθήμενος ἐν ξένῃ, τοιαύτας εὐλογίας ἠδύνατο διδόναι; πῶς δαὶ πάλιν ἐπέτυχεν εὐλογίας, καὶ οὐκ ἔλαβεν αὐτὴν; Ὁρᾷς ὅτι ὅπερ ἔφην ἐπὶ μὲν τοῦ Ἀβραὰμ καὶ ἐπὶ τοῦ Ἰακὼβ ἔστιν εἰπεῖν, ὅτι οὐκ ἀπώνατο τῆς εὐλογίας, ἀλλ᾽ εἰς ἐκγόνους ἐξῆλθε τὰ τῶν εὐλογιῶν, αὑτὸς δὲ τῶν μελλόντων ἔτυχεν; εὑρίσκομεν γὰρ τὸν ἀδελφὸν μᾶλλον ἀπολελαυκότα. Ὁ μὲν γὰρ ἐν δουλείᾳ καὶ θητείᾳ καὶ κινδύνοις καὶ ἐπιβουλαῖς καὶ ἀπάταις καὶ φόβοις τὸν ἅπαντα διεγένετο χρόνον, ἐρωτώμενός τε παρὰ τοῦ Φαραὼ φησί" Μικραὶ καὶ πονηραὶ αἱ ἡμέραι μου γεγόνασιν" ἐκεῖνος δὲ ἐν ἀδείᾳ καὶ αὐθεντίᾳ πολλῇ, καὶ μετὰ ταῦτα ἦν αὐτῷ φοβερός. Ποῦ οὖν ἐξέβησαν αἱ εὐλογίαι, ἀλλ' ἢ ἐν τῷ μέλλοντι; Ὁρᾷς ὅτι ἄνωθεν οἱ πονηροὶ τῶν ἐνταῦθα ἀπήλαυον" οἱ δὲ δίκαιοι τοὐναντίον, οὐ μὴν πάντες. Ἰδοὺ γὰρ ὁ Ἀβραὰμ δίκαιος ἦν καὶ ἀπήλαυσε καὶ τῶν ἐνταῦθα, πλὴν μετὰ θλίψεως καὶ πειρασμῶν ᾿ καὶ γὰρ πλοῦτος ἦν αὐτῷ μόνον, ἐπεὶ τὰ ἄλλα πάντα θλίψεως ἔγεμε τὰ κατ' αὐτόν. Οὐ γὰρ ἔστι τὸν δίκαιον μὴ θλίβεσθαι, κἂν πλουτῇ᾽ ὅταν γὰρ βούληται πλεονεκτεῖσθαι, κεῖσθαι, τὰ ἄλλα, πάσχειν, ἀνάγκη θλίβεσθαι. Ὥστε κἂν ἀπολαύῃ τοῦ πλούτου, οὐκ ἁλύπως. Τί δήποτε; Ὅτι ἐν θλίψει ἐστὶ καὶ ὀδύνῃ. Εἰ δὲ τότε ἐν θλίψει οἱ δίκαιοι, πολλῷ μᾶλλον νῦν. Πίστει περὶ μελλόντων, φησὶν, εὐλόγησεν Ἰσαὰκ τὸν Ἰακὼβ καὶ τὸν Ἡσαῦ. Καίτοι γε μείζων ἣν ὁ Ἡσαῦ ’ ἀλλὰ προτίθησιν ἀπὸ τῆς ἀρετῆς τὸν Ἰακώβ. Ὁρᾷς ὅση ἦν ἡ πίστις; Πόθεν γὰρ ἐπηγγείλατο τοῖς υἱοῖς τὰ τοσαῦτα ἀγαθὰ, ἣ ἀπὸ τοῦ πιστεύειν τῷ θεῷ πάντως; Πίστει Ἰακὼβ ἀποθνήσκων ἕκαστον τῶν υἱῶν Ἰωσὴφ εὐλόγησεν. Ἐνταῦθα χρὴ θεῖναι τὰς εὐλογίας ὅλας, ἵνα καὶ ἡ πίστις καὶ ἡ προφητεία αὐτοῦ κατάδηλος γένηται, Καὶ προσεκύνησε, φησὶν, ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ. Ἐνταῦθα δείκνυσιν, ὅτι οὐ μόνον εἴπεν, ἀλλὰ καὶ οὕτως ἐθάῤῥει τοῖς ἐσομένοις, ὡς καὶ τῷ ἔργῳ αὐτῷ ἐπιδεῖξαι. Ἐπειδὴ γὰρ ἔμελλεν ἀπὸ τοῦ Ἐφραῖμ ἀνίστασθαι βασιλεὺς ἕτερος, διὰ τοῦτό φησι" Καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου αὐτοῦ. Τουτέστι, καὶ γέρων ὧν ἤδη προσεκύνει τῷ Ἰωσὴφ, τὴν παντὸς τοῦ λαοῦ προσκύνησιν δηλῶν τὴν ἐσομένην αὐτῷ. Καὶ τοῦτο ἐξέβη μὲν ἤδη, ὅτε αὑτῷ οἱ ἀδελφοὶ προσεκύνησαν “ ἐκβήσεσθαι δὲ ἔμελλε καὶ ὕστερον διὰ τῶν δέκα φυλῶν, Ὁρᾷς πῶς τὰ ὕστερον ἐσόμενα προεῖπεν; Ὁρᾷς ὅσην εἶχον πίστιν; πῶς ὑπὲρ τῶν ἐσομένων ἐπίστευον; Τὰ μὲν γὰρ ὑπομονῆς ἐνταῦθά ἐστιν ὑποδείγματα μόνης, τὰ παρόντα, καὶ τοῦ παθεῖν κακῶς, καὶ τοῦ μηδὲν ἀπολαμβάνειν ἀγαθὸν, οἷον τὸ ἐπὶ τοῦ Ἀβραὰμ, τὸ ἐπὶ τοῦ Ἄβελ· τὰ δὲ πίστεως, οἷον ἐπὶ τοῦ Νῶε, ὅτι ἔστιν ὁ Θεὸς, ὅτι ἔστιν ἀνταπόδοσις. Ἡ πίστις γὰρ πολύσημός ἔστι λέξις" καὶ νῦν μὲν τοῦτο, νῦν δὲ ἐκεῖνο σημαίνει “ἐνταῦθα δὲ σημαντικὴ ἔστι τοῦ τε εἶναι ἀνταπόδοσιν, καὶ τοῦ δ μὴ ἐπὶ τοῖς αὐτοῖς αὐτὴν ἀναμένειν πάντας, καὶ τοῦ πρὸ τῶν ἐπάθλων ἀθλεῖν. Καὶ τὰ κατὰ τὸν Ἰωσὴφ πίστεως μόνης ἐστίν " ὅτι γὰρ ἐπηγγείλατο τῷ Ἀβραὰμ, ὅτι ὑπέσχετο " Σοὶ δώσω καὶ τῷ σπέρματί σου τὴν γῆν ταύτην, ἤκουσεν ὁ Ἰωσήφ" καὶ ἐν ἀλλοτρίᾳ ὧν, καὶ οὐδέπω ὁρῶν ἐκβεβηκυῖαν τὴν ὑπόσχεσιν, οὐδὲ οὕτω κατέπεσεν, ἀλλ᾽ οὕτως ἐπίστευσεν, ὡς καὶ περὶ τῆς ἐξόδου εἰπεῖν, καὶ περὶ τῶν ὀστῶν αὐτοῦ ἐντείλασθαι. Οὐκ ἄρα μόνος αὐτὸς ἐπίστευσεν, ἀλλὰ καὶ τοὺς ἄλλους ἐνῆγεν εἰς πίστιν. Διὰ τοῦτο καὶ ἐντέλλεται, ἵνα ἀεὶ τῆς ἐξόδου μεμνημένοι ὦσιν " οὐκ ἂν δὲ περὶ τῶν ὀστῶν αὐτοῦ ἐνετείλατο, εἰ μὴ πεπληροφόρητο ἔσεσθαι τὴν ἐπάνοδον. Ὥστε ὅταν τινὲς λέγωσιν, Ἰδοὺ καὶ δίκαιοι ἐφρόντισαν μνημείων" λέγωμεν πρὸς αὐτοὺς ὅτι διὰ τοῦτο, ἄλλως δὲ οὐδαμῶς " ἤδει γὰρ, ὅτι Τοῦ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. Οὐκ ἂν οὖν ἐν τοσαύτῃ ζήσας φιλοσοφίᾳ τοῦτο ἠγνόησεν, ὁ τὸν ἅπαντα χρόνον ἐν Αἰγύπτῳ ζήσας. Καίτοι γε ἐξῆν, εἴ γε ἐβούλετο, ἐπανελθεῖν, καὶ μὴ πενθῆσαι μηδὲ δυσχερᾶναι. ᾿Αλλὰ καὶ τὸν πατέρα ἐκεῖ ἀναγαγὼν, τίνος ἕνεκεν καὶ τὰ αὑτοῦ ὀστᾶ ἀναγαγεῖν ἐκεῖθεν ἐπέσκηψεν, ἣ δῆλον ὅτι διὰ τοῦτο;
Pistei kai peri mellontōn ēulogēsen Iakōb kai ton Hēsau. Pistei ᾿Iakōd skōn hechaston tōn huiōn ᾿Iōsēph MN d, kai prosekynēsen epi to akron, tę̄ dou autou. Pistei ᾿Iōsēph te.ïeutōn, bas tēs exodou tōn huiōn " Israïa mrēbogeusai, kai peri tōn ostōn autou eneteilat sōn idein ha blepete, kai ouk eidon, kai akousai ha akouete, kai ouk san. Ara panta ta mellonta ę̄desan hoi dikaioi? Kai sphodra. Ei gar kai dia tēn astheneian tōn mē dynamenōn auton dexasthai, ouk apekalypteto ho ho Huios, tois en aretę̄ dialampousin eikotōs apekalypteto. Touto kai oun ho Paulos phēsin, hoti ta mellonta ēdesan, toutesti, tēn anastasin tou Christou. Ē oun touto phēsi, hē to, Pistei peri mellontōn, ou peri tou mellontos aiōnos, alla peri tōn entautha mellontōn hysteron ginesthai, legei. ᾽n gar mē touto, pōs anthrōpos kathēmenos en xenę̄, toiautas eulogias ēdynato didonai? pōs dai palin epetychen eulogias, kai ouk elaben autēn? Horąs hoti hoper ephēn epi men tou Abraam kai epi tou Iakōb estin eipein, hoti ouk apōnato tēs eulogias, all᾽ eis ekgonous exēlthe ta tōn eulogiōn, hautos de tōn mellontōn etychen? heuriskomen gar ton adelphon mallon apolelaukota. Ho men gar en douleią kai thēteią kai kindynois kai epiboulais kai apatais kai phobois ton hapanta diegeneto chronon, erōtōmenos te para tou Pharaō phēsi" Mikrai kai ponērai hai hēmerai mou gegonasin" ekeinos de en adeią kai authentią pollę̄, kai meta tauta ēn autǭ phoberos. Pou oun exebēsan hai eulogiai, all' ē en tǭ mellonti? Horąs hoti anōthen hoi ponēroi tōn entautha apēlauon" hoi de dikaioi tounantion, ou mēn pantes. Idou gar ho Abraam dikaios ēn kai apēlause kai tōn entautha, plēn meta thlipseōs kai peirasmōn ᾿ kai gar ploutos ēn autǭ monon, epei ta alla panta thlipseōs egeme ta kat' auton. Ou gar esti ton dikaion mē thlibesthai, kan ploutę̄᾽ hotan gar boulētai pleonekteisthai, keisthai, ta alla, paschein, anankē thlibesthai. Hōste kan apolauę̄ tou ploutou, ouk halypōs. Ti dēpote? Hoti en thlipsei esti kai odynę̄. Ei de tote en thlipsei hoi dikaioi, pollǭ mallon nyn. Pistei peri mellontōn, phēsin, eulogēsen Isaak ton Iakōb kai ton Hēsau. Kaitoi ge meizōn hēn ho Hēsau ’ alla protithēsin apo tēs aretēs ton Iakōb. Horąs hosē ēn hē pistis? Pothen gar epēngeilato tois huiois ta tosauta agatha, hē apo tou pisteuein tǭ theǭ pantōs? Pistei Iakōb apothnēskōn hekaston tōn huiōn Iōsēph eulogēsen. Entautha chrē theinai tas eulogias holas, hina kai hē pistis kai hē prophēteia autou katadēlos genētai, Kai prosekynēse, phēsin, epi to akron tēs rhabdou autou. Entautha deiknysin, hoti ou monon eipen, alla kai houtōs etharrhei tois esomenois, hōs kai tǭ ergǭ autǭ epideixai. Epeidē gar emellen apo tou Ephraim anistasthai basileus heteros, dia touto phēsi" Kai prosekynēsen epi to akron tēs rhabdou autou. Toutesti, kai gerōn hōn ēdē prosekynei tǭ Iōsēph, tēn pantos tou laou proskynēsin dēlōn tēn esomenēn autǭ. Kai touto exebē men ēdē, hote hautǭ hoi adelphoi prosekynēsan “ ekbēsesthai de emelle kai hysteron dia tōn deka phylōn, Horąs pōs ta hysteron esomena proeipen? Horąs hosēn eichon pistin? pōs hyper tōn esomenōn episteuon? Ta men gar hypomonēs entautha estin hypodeigmata monēs, ta paronta, kai tou pathein kakōs, kai tou mēden apolambanein agathon, hoion to epi tou Abraam, to epi tou Abel; ta de pisteōs, hoion epi tou Nōe, hoti estin ho Theos, hoti estin antapodosis. Hē pistis gar polysēmos esti lexis" kai nyn men touto, nyn de ekeino sēmainei “entautha de sēmantikē esti tou te einai antapodosin, kai tou d mē epi tois autois autēn anamenein pantas, kai tou pro tōn epathlōn athlein. Kai ta kata ton Iōsēph pisteōs monēs estin " hoti gar epēngeilato tǭ Abraam, hoti hypescheto " Soi dōsō kai tǭ spermati sou tēn gēn tautēn, ēkousen ho Iōsēph" kai en allotrią hōn, kai oudepō horōn ekbebēkuian tēn hyposchesin, oude houtō katepesen, all᾽ houtōs episteusen, hōs kai peri tēs exodou eipein, kai peri tōn ostōn autou enteilasthai. Ouk ara monos autos episteusen, alla kai tous allous enēgen eis pistin. Dia touto kai entelletai, hina aei tēs exodou memnēmenoi ōsin " ouk an de peri tōn ostōn autou eneteilato, ei mē peplērophorēto esesthai tēn epanodon. Hōste hotan tines legōsin, Idou kai dikaioi ephrontisan mnēmeiōn" legōmen pros autous hoti dia touto, allōs de oudamōs " ēdei gar, hoti Tou Kyriou hē gē kai to plērōma autēs. Ouk an oun en tosautę̄ zēsas philosophią touto ēgnoēsen, ho ton hapanta chronon en Aigyptǭ zēsas. Kaitoi ge exēn, ei ge ebouleto, epanelthein, kai mē penthēsai mēde dyscheranai. ᾿Alla kai ton patera ekei anagagōn, tinos heneken kai ta hautou osta anagagein ekeithen epeskēpsen, hē dēlon hoti dia touto?
“By faith Isaac blessed Jacob and Esau even concerning things to come. By faith Jacob, [when dying], blessed each of the sons of Joseph, and bowed in worship upon the top of his staff. By faith Joseph, at his end, [made mention] of the exodus of the sons of Israel, and gave orders concerning his bones.” … [Many prophets and righteous men desired] to see what you see, and did not see it, and to hear what you hear, and did not hear it. So did the righteous know all the things to come? Very much so. For even if, because of the weakness of those who could not receive him, the Son was not revealed, to those who shone in virtue he was naturally revealed. This, then, is what Paul too says, that they knew the things to come, that is, the resurrection of Christ. Either, then, he means this, or “by faith concerning things to come” means not concerning the age to come, but concerning things that were to happen later here. For if it were not this, how could a man living in a foreign land give such blessings? And how again did he obtain a blessing and not receive it? Do you see that, as I said, in the case of Abraham and of Jacob one can say that he did not enjoy the blessing, but the blessings passed to his descendants, while he himself obtained the things to come? For we find that his brother enjoyed more. For the one spent his whole time in slavery and hired service and dangers and plots and deceits and fears, and when asked by Pharaoh he says, “Few and evil have the days of my life been”; while the other lived in security and great authority, and afterward was a terror to him. Where then were the blessings fulfilled, if not in the future? Do you see that from the beginning the wicked enjoyed the things here, and the righteous the opposite? Not all, however. For see, Abraham was righteous and enjoyed even the things here, but with affliction and trials; for he had wealth only, since everything else of his was full of affliction. For it is not possible for the righteous man not to be afflicted, even if he is rich; for when he chooses to be cheated, to be wronged, to suffer the rest, he must be afflicted. So even if he enjoys wealth, it is not without grief. Why? Because he is in affliction and pain. And if the righteous were in affliction then, much more now. “By faith concerning things to come,” he says, “Isaac blessed Jacob and Esau.” And yet Esau was the elder; but he puts Jacob first because of his virtue. Do you see how great his faith was? For from where did he promise his sons such great good things, if not from believing God completely? “By faith Jacob, when dying, blessed each of the sons of Joseph.” Here one ought to set out all the blessings, so that his faith and prophecy may become plain. “And he bowed in worship,” he says, “upon the top of his staff.” Here he shows that he not only spoke, but was so confident of what was to come that he even showed it by the act itself. For since another king was going to arise from Ephraim, that is why he says, “And he bowed in worship upon the top of his staff”; that is, though already an old man, he bowed to Joseph, showing the worship that the whole people would give him. And this had already come to pass when his brothers bowed to him, and was going to come to pass later through the ten tribes. Do you see how he foretold what would happen later? Do you see what faith they had? How they believed in what was to come? Some examples here are of endurance only, of present things, of suffering evil and receiving no good, as with Abraham, as with Abel; others of faith, as with Noah: that God exists, that there is a recompense. For “faith” is a word of many meanings; now it means this, now that; here it signifies both that there is a recompense, and that not all are to expect it on the same terms, and that one must contend before the prizes. And the case of Joseph too belongs to faith alone. For Joseph heard that God had promised Abraham, that he had pledged, “To you and to your seed I will give this land”; and though he was in a foreign land and did not yet see the promise fulfilled, not even so did he lose heart, but believed so firmly that he even spoke of the exodus and gave orders about his bones. So not only did he himself believe, but he also led the others into faith. That is why he gives the order, so that they might always remember the exodus; and he would not have given orders about his bones unless he had been fully assured that the return would take place. So when some say, “See, even the righteous cared about tombs,” let us say to them that it was for this reason, and for no other at all; for he knew that “the earth is the Lord's and its fullness.” A man who had lived in such philosophy would not have been ignorant of this, he who had lived all his time in Egypt. And yet it was possible for him, if he had wished, to go back, and not to grieve or be distressed. But having brought his father up there [for burial], why did he command that his own bones too be carried up from there, if not clearly for this reason?
Heb 11:20–22 (quotation, high confidence) · Matt 13:17 (quotation, high confidence) · Gen 47:9 (quotation, high confidence) · Gen 47:31 (allusion, high confidence) · Gen 48:1–22 (allusion, high confidence) · Gen 42:6 (allusion, medium confidence) · Gen 13:15 (quotation, high confidence) · Gen 50:24–25 (allusion, high confidence) · Ps 24:1 (23:1 LXX) (quotation, high confidence) · Gen 50:7–13 (allusion, medium confidence)
Notes and citation
Summary: Expounding Heb 11:20–22, Chrysostom explains how Isaac, Jacob and Joseph blessed and gave orders by faith about things to come, notes that the righteous have always suffered while the wicked prospered, and explains that Joseph's command about his bones expressed faith in the promised return, not concern for a tomb.
- The opening lemma (Heb 11:20–22) is garbled in the scan, and some lines after it are lost (marked …); bracketed words are supplied from the biblical text. Quotations: Matt 13:17; Gen 47:9; Gen 47:31 (LXX, as cited in Heb 11:21); Gen 37:7–10 and 42:6 (the brothers bow to Joseph); Gen 13:15 (17:8); Gen 50:24–25; Ps 24:1 (23:1 LXX); Gen 50:7–13. A leak of Migne's Latin column was removed.
Notes on the original text
- Digital text corrected (OCR slip: 'λθραὰμ for Ἀβραὰμ; OCR slip: «ουτο ἐττι for τουτέστι; OCR slip: » ὅΣ πίστεως for πίστεως; OCR slip: δαὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάδδον for Καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου; OCR slip: δου. λείᾳ for δουλείᾳ; OCR slip: εἷς πίστῶ for εἰς πίστιν; OCR slip: εὑ.2όγησεν ᾿Ισαὰκ τὸν ᾿Ιακὼδ for εὐλόγησεν Ἰσαὰκ τὸν Ἰακὼβ; OCR slip: ηὐλόγησεν Ἱακὼδ for ηὐλόγησεν Ἰακὼβ; OCR slip: θλίδεσθαι, κἂν for θλίβεσθαι, κἂν; OCR slip: κιιὶὶ τὸ πλήρωμα for καὶ τὸ πλήρωμα; OCR slip: μελιλόντων for μελλόντων; OCR slip: πενυΐσαι for πενθῆσαι; OCR slip: πλεονεχτεῖσθαι for πλεονεκτεῖσθαι; OCR slip: πονη-" ραὶ for πονηραὶ; OCR slip: προτίϑησιν for προτίθησιν; OCR slip: σπέρ-ματί for σπέρματί; OCR slip: φη"σὶν for φησὶν; OCR slip: φοδερός for φοβερός; OCR slip: φόδοις for φόβοις; OCR slip: χοὶ ἡ προφητεία αὑτοῦ χατάδηλος for καὶ ἡ προφητεία αὐτοῦ κατάδηλος; OCR slip: ἀνάγκη θλίδεσθαι for ἀνάγκη θλίβεσθαι; OCR slip: ἀνἰστασθαι for ἀνίστασθαι; OCR slip: ἀπήλανον for ἀπήλαυον; OCR slip: ἀπολαιλδάνειν for ἀπολαμβάνειν; OCR slip: ἀπολελαυχότα for ἀπολελαυκότα; OCR slip: ἐνάδείᾳ for ἐν ἀδείᾳ; OCR slip: ἐξέδη μὲν for ἐξέβη μὲν; OCR slip: ἐξέδησαν αἱ εὐλογίαι,. for ἐξέβησαν αἱ εὐλογίαι,; OCR slip: ἐξόδον for ἐξόδου; OCR slip: ἐπέτχηψεν for ἐπέσκηψεν; OCR slip: ἐπιδουλαῖς for ἐπιβουλαῖς; OCR slip: ἐπὶ. τοῦ Νῶε, ὅτι ἔστιν ὁ Θεὸς, ὅτ' for ἐπὶ τοῦ Νῶε, ὅτι ἔστιν ὁ Θεὸς, ὅτι; OCR slip: ἐρωτὠμενός for ἐρωτώμενός; OCR slip: ἐχδεδηχυΐαν τὴν ὑπόσχετιν for ἐκβεβηκυῖαν τὴν ὑπόσχεσιν; OCR slip: ἐχθήσεσθχι for ἐκβήσεσθαι; OCR slip: ἔδεσαν οἱ δίκαιοι for ᾔδεσαν οἱ δίκαιοι; OCR slip: ἔλαὅεν for ἔλαβεν; OCR slip: ἔνεχεν γαὶ for ἕνεκεν καὶ; OCR slip: Ἔνταῦθα χρὴ for Ἐνταῦθα χρὴ; OCR slip: ἡδύνατο for ἠδύνατο; OCR slip: ἢγνότ,σεν for ἠγνόησεν; OCR slip: Ἰαχῴώδ for Ἰακώβ; OCR slip: Ἰουτέστι for Τουτέστι; OCR slip: Ἰωτὴφ for Ἰωσὴφ; OCR slip: ὅ ᾿Αδραὰμ δίκαιο; for ὁ Ἀβραὰμ δίκαιος; OCR slip: ὅτι ἦν ἡ πίστις for ὅση ἦν ἡ πίστις; OCR slip: Ὁρᾷ; ὅτην εἶχον πέττιν; «ὥς ὑπὲρ τῶν ἐσομένων ἐπίστενον for Ὁρᾷς ὅσην εἶχον πίστιν; πῶς ὑπὲρ τῶν ἐσομένων ἐπίστευον; OCR slip: ὍὉρᾷς for Ὁρᾷς; OCR slip: ὑπομονῖς for ὑπομονῆς; OCR slip: Ὑς ἐξῆν, εἴ γε ἐδούλετο for γε ἐξῆν, εἴ γε ἐβούλετο; OCR slip: Ὥφτε for Ὥστε; OCR slip: ᾿Αδραὰμ, τὸ ἐπὶ τοῦ "Δδ:λ' for Ἀβραὰμ, τὸ ἐπὶ τοῦ Ἄβελ·; OCR slip: ᾿Ιακὼδ ἀποθνήσκων for Ἰακὼβ ἀποθνήσκων; OCR slip: ᾿Λδραὰμ καὶ ἐπὶ τοῦ Ἰαχὼδ for Ἀβραὰμ καὶ ἐπὶ τοῦ Ἰακὼβ; OCR slip: ῥάδδου αὑτοῦ. Ἐνταῦθ: for ῥάβδου αὐτοῦ. Ἐνταῦθα; OCR slip: “ὖν ὁ Παῦλός for οὖν ὁ Παῦλός; leaked lines of Migne's Latin column removed): ηὐλόγησεν Ἱακὼδ → ηὐλόγησεν Ἰακὼβ; ἔδεσαν οἱ δίκαιοι → ᾔδεσαν οἱ δίκαιοι; “ὖν ὁ Παῦλός → οὖν ὁ Παῦλός; «ουτο ἐττι → τουτέστι; μελιλόντων → μελλόντων; ἡδύνατο → ἠδύνατο; ἔλαὅεν → ἔλαβεν; ᾿Λδραὰμ καὶ ἐπὶ τοῦ Ἰαχὼδ → Ἀβραὰμ καὶ ἐπὶ τοῦ Ἰακὼβ; ἀπολελαυχότα → ἀπολελαυκότα; δου. λείᾳ → δουλείᾳ; ἐπιδουλαῖς → ἐπιβουλαῖς; φόδοις → φόβοις; ἐρωτὠμενός → ἐρωτώμενός; πονη-" ραὶ → πονηραὶ; ἐνάδείᾳ → ἐν ἀδείᾳ; φοδερός → φοβερός; ἐξέδησαν αἱ εὐλογίαι,. → ἐξέβησαν αἱ εὐλογίαι,; ὍὉρᾷς → Ὁρᾷς; ἀπήλανον → ἀπήλαυον; ὅ ᾿Αδραὰμ δίκαιο; → ὁ Ἀβραὰμ δίκαιος; θλίδεσθαι, κἂν → θλίβεσθαι, κἂν; πλεονεχτεῖσθαι → πλεονεκτεῖσθαι; ἀνάγκη θλίδεσθαι → ἀνάγκη θλίβεσθαι; εὑ.2όγησεν ᾿Ισαὰκ τὸν ᾿Ιακὼδ → εὐλόγησεν Ἰσαὰκ τὸν Ἰακὼβ; προτίϑησιν → προτίθησιν; Ἰαχῴώδ → Ἰακώβ; ὅτι ἦν ἡ πίστις → ὅση ἦν ἡ πίστις; ᾿Ιακὼδ ἀποθνήσκων → Ἰακὼβ ἀποθνήσκων; Ἔνταῦθα χρὴ → Ἐνταῦθα χρὴ; χοὶ ἡ προφητεία αὑτοῦ χατάδηλος → καὶ ἡ προφητεία αὐτοῦ κατάδηλος; φη"σὶν → φησὶν; ῥάδδου αὑτοῦ. Ἐνταῦθ: → ῥάβδου αὐτοῦ. Ἐνταῦθα; ει, ποι δυπι οὶ οδὲ πιυηδείν!8. Νὰ πὶ ημἱὰ 651 ηποά ϑοὰ ποι ἰΐα ασὶξ οὐ φεπι 08, δα αυϊ 5 δὲ φαεΐε ἴυγ : οἱ νος αυὶ ος ἰυἱυπὶ νοϊ νί εἰς, οαϑθαῖ8 ἃ) 86 μεπδιϊοιϊοιοϑ, αἱ οἱ ἢι 8 οἱ ργορῃδιϊα 6}08 δἰ. πιπη ο → ; ἀνἰστασθαι → ἀνίστασθαι; δαὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάδδον → Καὶ προσεκύνησεν ἐπὶ τὸ ἄκρον τῆς ῥάβδου; Ἰουτέστι → Τουτέστι; Ἰωτὴφ → Ἰωσὴφ; ἐξέδη μὲν → ἐξέβη μὲν; ἐχθήσεσθχι → ἐκβήσεσθαι; Ὁρᾷ; ὅτην εἶχον πέττιν; «ὥς ὑπὲρ τῶν ἐσομένων ἐπίστενον → Ὁρᾷς ὅσην εἶχον πίστιν; πῶς ὑπὲρ τῶν ἐσομένων ἐπίστευον; ὑπομονῖς → ὑπομονῆς; ἀπολαιλδάνειν → ἀπολαμβάνειν; ᾿Αδραὰμ, τὸ ἐπὶ τοῦ "Δδ:λ' → Ἀβραὰμ, τὸ ἐπὶ τοῦ Ἄβελ·; ἐπὶ. τοῦ Νῶε, ὅτι ἔστιν ὁ Θεὸς, ὅτ' → ἐπὶ τοῦ Νῶε, ὅτι ἔστιν ὁ Θεὸς, ὅτι; » ὅΣ πίστεως → πίστεως; 'λθραὰμ → Ἀβραὰμ; σπέρ-ματί → σπέρματί; ἐχδεδηχυΐαν τὴν ὑπόσχετιν → ἐκβεβηκυῖαν τὴν ὑπόσχεσιν; ἐξόδον → ἐξόδου; εἷς πίστῶ → εἰς πίστιν; Ὥφτε → Ὥστε; κιιὶὶ τὸ πλήρωμα → καὶ τὸ πλήρωμα; ἢγνότ,σεν → ἠγνόησεν; Ὑς ἐξῆν, εἴ γε ἐδούλετο → γε ἐξῆν, εἴ γε ἐβούλετο; πενυΐσαι → πενθῆσαι; ἔνεχεν γαὶ → ἕνεκεν καὶ; ἐπέτχηψεν → ἐπέσκηψεν.
Cite (SBL): Chrysostom, Hom. Heb. 26.1 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/26-1
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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.
26.2PG 63:18
Τί δὲ, εἰπέ μοι, τοῦ Μωυσέως αὑτοῦ τὰ ὀστᾶ οὐκ ἐν ξένῃ κεῖται; τὰ δὲ ᾿Ααρὼν, τὰ δὲ τοῦ Δανιὴλ, τὰ δὲ τοῦ Ἱερεμίου, τὰ δὲ τῶν ἀποστόλων οὐδὲ ἴσμεν τῶν πολλῶν ὅπου κεῖται. Πέτρου μὲν γὰρ, καὶ Παύλου, καὶ Ἰωάννου, καὶ Θωμᾶ δῆλοι οἱ τάφοι " τῶν δὲ ἄλλων τοσούτων ὄντων, οὐδαμοῦ γνώριμοι γεγόνασι. Μηδὲν τοίνυν ὑπὲρ τούτου κοπτώμεθα, μηδὲ οὕτω μικροψυχῶμεν " ὅπου γὰρ ἂν ταφῶμεν, Τοῦ Κυρίου ἡ γῆ καὶ τὸ πλήρωμα αὐτῆς. Πάντως ὃ δεῖ γενέσθαι, γίνεται" τὸ μέντοι πενθεῖν καὶ κόπτεσθαι τοὺς ἀπελθόντας καὶ ὀδύρεσθαι, ἀπὸ μικροψυχίας γίνεται. Πίπατέρων αὑτοῦ. Ὁρᾷς ὅτι ἐνταῦθα τὰ μετὰ θάνατον ἤλπιζον ἐν τῇ γῇ; Καὶ πολλὰ ἐκβέβηκε μετὰ θάνατον αὐτῶν. Τοῦτο πρὸς τὸ λέγειν τινὰς, ς μετὰ θάνατον γίνεται ταῦτα ἐκείνοις, ὧν οὐκ ἔτυχον ζῶντες, οὔτε μετὰ θάνατον ἐπίστενον, Καὶ οὐκ εἶπεν ὁ Ἰωσήφ, Ζῶντί μοι τὴν γῆν οὐκ ἔδωκεν, οὐδὲ τῷ πατρὶ τῷ ἐμῷ, οὐδὲ τῷ πάππῳ τῷ ἐμῷ, οὗ καὶ τὴν ἀρετὴν αἰδεσθῆναι ἔδει " τούτους δὲ τοὺς μοχθηροὺς ἀξιώσει ὧν ἐκείνους οὐκ ἠξίωσεν; Οὐδὲν τούτων εἶπεν, ἀλλα τῇ πίστει ταῦτα πάντα καὶ ἐνίκησε καὶ ὑπερέβη. Εἶπε τὸν Ἄβελ, τὸν Νῶε, τὸν Ἀβραὰμ, τὸν Ἰσαὰκ, τὸν Ἰακὼβ, τὸν Ἰωσὴφ, πάντας ἐπιδόξους καὶ θαυμαστούς, Πάλιν αὔξει τὴν παράκλησιν, εἰς πρόσωπα εὐτελῆ κατάγων τὸ πρᾶγμα. Τὸ μὲν γὰρ θαυμαστὰ πρόσωπα τοῦτο παθεῖν θαυμαστὸν οὐδὲν, καὶ τὸ ἐκείνων ἐλάττους φανῆναι οὐκ οὕτω δεινόν" τὸ δὲ καὶ ἀνωνύμων ἐλάττους ὀφθῆναι, τοῦτό ἔστι τὸ δεινόν. Καὶ ἄρχεται ἀπὸ τῶν γονέων τοῦ Μωῦσέως, ἀσήμων τινῶν ἀνδρῶν, καὶ οὐδὲν τοσοῦτον ἐχόντων ὅσον ὁ παῖς. Διὰ τοῦτο καὶ προϊὼν αὔξει τὴν ἀτοπίαν, καὶ πόρνας γυναῖκας καὶ χήρας καταλέγων᾽ Πίστει γὰρ, φησὶ, Ῥαὰβ ἡ πόρνη οὐ συναπώλετο τοῖς ἀπειθήσασι, δεξαμένη τοὺς κατασκόπους μετ᾽ εἰρήνης. Καὶ οὐ μόνον τῆς πίστεως, ἀλλὰ καὶ τῆς ἀπιστίας τίθησι τὰ ἐπίχειρα, ὡς ἐπὶ τοῦ Νῶε. Τέως δὲ περὶ τῶν γονέων τοῦ Μωυσέως ἀναγκαῖον εἰπεῖν. Πάντα τὰ ἄῤῥενα ἀπόλλυσθαι ἐκέλευσεν ὁ Φαραὼ, καὶ οὐδεὶς ἐξέφυγε τὸν κίνδυνον. Πόθεν οὖν οὗτοι προσεδόκησαν σῶσαι τὸ παιδίον, ᾿Απὸ πίστεως. Ποίας πίστεως; Εἶδον, φησὶν, ἀστεῖον τὸ παιδίον. Αὕτη ἡ ὄψις αὑτοὺς πρὸς τὴν πίστιν ἐπεσπάσατο, Οὕτως ἄνωθεν καὶ ἐξ αὐτῶν τῶν σπαργάνων πολλὴ τῷ δικαίῳ ἡ χάρις ἐπεκέχυτο, οὐ τῆς φύσεως, ἀλλὰ τοῦ Θεοῦ, τοῦτο ἐργαζομένης. Σκόπει γάρ " εὐθέως τεχθὲν καλὸν φαίνεται τὸ παιδίον, ἀλλ᾽ οὐχὶ εἰδεχθές, Τίνος οὖν ἣν τοῦτο; Οὐ τῆς φύσεως, ἀλλὰ τῆς χάριτος τοῦ Θεοῦ, ἢ καὶ τὴν βάρβαρον ἐκείνην γυναῖκα τὴν Αἰγυπτίαν διήγειρε καὶ ἀνέῤῥωσε, καὶ εἷλε καὶ ἐπεσπάσατο " καίτοι γε ἡ πίστις οὐκ ἱκανὴν εἶχεν ἐπὶ τούτων τὴν ὑπόθεσιν " τί γὰρ ἣν ἀπὸ τῆς ὄψεως πιστεῦσαι; ᾿Αλλ᾽ ὑμεῖς, φησὶν, ἀπὸ πραγμάτων πιστεύετε, καὶ πολλὰ τῆς πίστεως ἐνέχυρα ἔχοντες " τὸ γὰρ ὁ μετὰ χαρᾶς τὴν ἁρπαγὴν τῶν ὑπαρχόντων προσδέξασθαι, καὶ ὅσα τοιαῦτα, πίστεώς ἔστι καὶ ὑπομονῆς. ᾿Αλλ᾽ ἐπειδὴ καὶ οὗτοι ἐπίστευσαν, εἶτα ὠλιγοψύχησαν, δείκνυσιν ὅτι καὶ ἡ πίστις ἡ ἐκείνων εἰς πολὺ παρετείνετο" οἵα ἡ τοῦ Ἀβραὰμ, καίτοι τῶν πραγμάτων δοκούντων μάχεσθαι. Καὶ οὐκ ἐφοβήθησαν, φησὶ, τὸ διάταγμα τοῦ βασιλέως. Καίτοι γε ἐκεῖνο ἐνηργεῖτο " τοῦτο δὲ ἁπλῶς ψιλή τις ἦν προσδοκία. Καὶ τοῦτο μὲν τῶν γονέων ἦν" αὐτὸς δὲ ὁ Μωῦσῇς οὐδὲν εἰσήνεγκεν. Εἶτα πάλιν οἰκεῖον αὐτοῖς τὸ ὑπόδειγμα ἕτερον λέγει " μᾶλλον δὲ ἐκείνου μεῖζον. Ποῖον δὴ τοῦτο; Πίστει γὰρ, φησὶ, Μωυσῆς γενόμενος μέγας ἠρνήσατο λέγεσθαι υἱὸς θυγατῷ λαῷ τοῦ Θεοῦ, ἣ πρόσκαιρον ἔχειν ἁμαρτίας ἐν Αἰγύπτῳ θησαυρῶν τὸν ὀνειδισμὸν τοῦ Χριστοὺ " ἀπέβλεπε γὰρ εἰς τὴν μισθαποδοσίαν. Ὡσανεὶ ἔλεγε πρὸς αὐτοὺς, Οὐδεὶς ὑμῶν ἀφῆκε βασίλεια, καὶ βασίλεια λαμπρὰ, οὐ θησαυροὺς τοιούτους, οὐδὲ, ἐξὸν εἶναι βασιλέως υἱὸν, κατεφρόνησε τούτου, καθὼς ὁ Μωῦσῆς πεποίηκε. Καὶ ὅτι οὐκ ἁπλὼς ἀφῆκεν, ἐδήλωσεν εἰπὼν, Ἡρνήσατο" τουτἐστιν, ἐμίσησεν, ἀπεστράφη. Τοῦ γὰρ οὐρανοῦ προκειμένου, περιττὸν ἦν τὰ βασίλεια θαυμάζειν τὰ Αἰγύπτου. Καὶ βλέπε τί θαυμαστῶς αὐτὸ τέθεικεν ὁ Παῦλος. Οὐκ εἶπε, Μείζονα πλοῦτον ἡγησάμενος τῶν ἐν Αἰγύπτῳ θησαυρῶν τὸν οὐρανὸν, καὶ τὰ ἐν τοῖς οὐρανοῖς " ἀλλὰ τί; Τὸν ὀνειδισμὸν τοῦ Χριστοῦ. Τὸ γὰρ διὰ Χριστὸν ὀνειδίζεσθαι βέλτιον ἡγήσατο τοῦ ἀνίεσθαι - οὕτω καὶ τοῦτο αὐτὸ καθ᾽ ἑαυτὸ μισθὸς ἦν. Μᾶλλον ἑλόμενος, φησὶ, συγκακουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ. Ὑμεῖς μὲν γὰρ ὑπὲρ ὑμῶν αὐτῶν πάσχετε, ἐκεῖνος δὲ ὑπὲρ ἄλλων εἴλετο καὶ ἑκὼν ἑαυτὸν ἔῤῥιψεν εἰς τοσούτους κινδύνους, ἐξὸν αὐτῷ καὶ εὐσεβεῖν καὶ ἀπολαύειν τῶν ἀγαθῶν. Ἢ πρόσκαιρον ἔχειν, φησὶ, ἁμαρτίας ἀπόλαυσι». τίαν εἶπε τὸ μὴ θελῆσαι τοῖς ἄλλοις συγκακουχεῖσθαι" τοῦτο ἁμαρτίαν, φησὶν, ἐνόμισεν. Εἰ τοίνυν ἐκεῖνος τὸ μὴ προθύμως συγκακουχηθῆναι τοῖς ἄλλοις, ἁμαρτίαν ἐνόμισε " μέγα ἄρα ἀγαθὸν ἢ κακουχία, ἐφ᾽ ἣν ἀπὸ τῶν βασιλείων ἔῤῥιψεν ἑαυτόν. Ταῦτα δὲ ἐποίει, μεγάλα τινὰ προορῶν " διὸ καὶ οὕτως εἶπε " μείζονα ἡγησάμενος τῶν ἐν Αἰγύπτῳ θησαυρῶν τὸν ὀνειδισμὸν τοῦ Χριστοῦ. Τί ἐστι, Τὸν ὀνειδισμὸν τοῦ Χριστοῦ; Τουτέστι, τὸ ὀνειδίζεσθαι τοιαῦτα οἷα ὑμεῖς, τὸν ὀνειδισμὸν ἦν ὁ Χριστὸς ὑπέμεινεν" ἢ ὅτι διὰ τὸν Χριστὸν ὑπέμεινεν, ὅτε ὑπὲρ τῆς πέτρας ἐλοιδορεῖτο. ἐξ ἧς ὕδωρ ἐξήγαγεν. Ἡ δὲ πέτρα, φησὶν, ἦν ὁ Χριστός. Πῶς δὲ ἔστιν ὀνειδισμὸς τοῦ Χριστοῦ; Ὅτι καταπτύομεν τῶν πατρῴων ὀνειδιζόμεθα, ὅτι πάσχομεν κακῶς Θεῷ προσδραμόντες. Εἰκὸς δὲ ἦν κἀκεῖνον ὀνειδίζεσθαι, ὅτε ἤκουσε, Μὴ ἀνελεῖν με σὺ θέλεις ὃν τρόπον ἀνεῖλες χθὲς τὸν Αἰγύπτιον; Τοῦτό ἐστιν ὀνειδισμὸς τοῦ Χριστοῦ, τὸ μέχρι τέλους καὶ ἐσχάτης ἀναπνοῆς πάσχειν κακῶς, ὥσπερ αὐτὸς ὠνειδίζετο καὶ ἤκουεν- Εἰ Υἱὸς εἶ τοῦ Θεοῦ, ὑπὸ τούτων ὑπὲρ ὧν ἐσταυροῦτο, ὑπὸ τούτων “ὧν συμφυλετῶν. Τοῦτό ἔστιν ὀνειδισμὸς τοῦ Χριστοῦ, ὅταν τις παρὰ οἰκείων, ὅταν τις παρ᾽ ὧν εὐεργετεῖ ὀνειδίζηται " καὶ γὰρ ἐκεῖνος παρὰ τοῦ εὐεργετηθέντος ταῦτα ἔπασχεν. Ἐνταῦθα αὐτοὺς ἀνέστησε, δεικνὺς ὅτι καὶ ὁ Χριστὸς ταῦτα ἔπασχε, καὶ ὁ Μωῦσῆς, δύο πρόσωπα ἔνδοξα " ὥστε τοῦ Χριστοῦ μᾶλλόν ἐστιν οὗτος ὁ ὀνειδισμὸς ἣ τοῦ Μωῦσέως, ἐπειδὴ παρὰ τῶν ἰδίων τοιαῦτα ἔπαθεν. ᾿Αλλ᾽ οὔτε ἐκεῖνος ἔπαθέ τι, οὔτε οὗτος κεραυνοὺς ἠφίει, ἀλλ᾽ ὠνειδίζετο, καὶ ἔφερε πάντα, κινούντων ἐκείνων τὰς κεφαλάς. Ἐπεὶ οὖν εἰκὸς ἦν τοιαῦτα ἀκούειν καὶ αὐτοὺς, καὶ ἐπιθυμεῖν τὴν ἀνταπόδοσιν, λέγει ὅτι καὶ ὁ Χριστὸς καὶ ὁ Μωϋσῆς τοιαῦτα πεπόνθασιν. Ἄρα οὖν ἣ μὲν ἄνεσις, τῆς ἁμαρτίας ἐστὶ, τὸ δὲ ὀνειδίζεσθαι, τοῦ Χριστοῦ. Τί γὰρ βούλει; τὸν ὀνειδισμὸν τοῦ Χριστοῦ, ἣ τὴν ἄνεσιν; Πίστει κατέλιπεν Αἵτὸν γὰρ ἀόρατον ὡς ὁρῶν ἐκαρτέρησε. Τί λέγεις; ὅτι οὐκ ἐφοβήθη; Καὶ μὴν ἡ Γραφὴ τοῦτό φησιν, ὅτι ἀκούσας ἐφοβήθη, καὶ διὰ τοῦτο φυγῇ τὴν σωκαὶ μετὰ ταῦτα περιδεὴς ἦν. Πρόσεχε μετὰ ἀκριβείας τῷ εἰρημένῳ τὸ, Μὴ φοβηθεὶς τὸν θυμὸν τοῦ βασιλέως, πρὸς τὸ καὶ πάλιν ἐπιστῆναι εἴρηκε. Φοβουμένου γὰρ ἦν μὴ ἅψασθαι τῆς προστασίας πάλιν, μηδὲ ἐγχειρῆσαι τῷ πράγματι " τὸ μέντοι ἅψασθαι πάλιν, τῷ Θεῷ τὸ πᾶν ἐπιτρέποντος ἣν. Οὐ γὰρ εἷπεν ὅτι Ζητεῖ με, καὶ περιεργάζεται, καὶ οὐκ ἀνέχομαι πάλιν τῶν αὐτῶν ἄψασθαι. Ὥστε καὶ τὸ φυγεῖν πίστεως ἦν. Τί οὖν οὐκ ἔμεινε, φησίν; “Ὥστε μὴ εἰς προῦπτον ἑαυτὸν κίνδυνον ἐμβαλεῖν. Τοῦτο γὰρ λοιπὸν πειράζοντος ἦν τὸ ἄλλεσθαι εἰς μέσους κινδύνους, καὶ λέγειν, Ἴδω εἰ σώζει με ὁ θεός. Τοῦτο καὶ τῷ Χριστῷ εἶπεν ὁ διάβολος " Ῥῖψον σεαυτὸν κάτω. Ὁρᾷς ὅτι τοῦτο διαβολικόν ἔστι, τὸ εἰκῆ καὶ μάτην ῥίπτειν ἑαυτοὺς εἰς κινδύνους, καὶ πειράζειν εἰ σώζει ὁ Θεός; Προεστάναι γὰρ αὑτῶν οὐκέτι ἡδύμένων" μωρὸν τοίνυν ἦν καὶ ἀνόητον, μένειν αὐτόθι. Ταῦτα δὲ πάντα γέγονε, διότι ὡς ὁρῶν τὸν ἀόρατον, οὕτως ἐκαρτέρει. "Ἂν τοίνυν καὶ ἡμεῖς ὁρῶμεν ἀεὶ τὸν Θεὸν τῷ νῷ, ἂν ἀεὶ ἐν τῇ μνήμῃ αὐτοῦ στρέφωμεν τὴν διάνοιαν, πάντα ἡμῖν ῥᾷστα φανήσεται, πάντα φορητὰ, πάντα εὐκόλως οἴσομεν, πάντων ἀνώτεροι γενησόμεθα. Εἰ γὰρ ἀγαπώμενόν τις ὁρῶν, μᾶλλον δὲ μεμνημένος τούτου, διανίσταται τὴν ψυχὴν, καὶ ὑψηλὸς γίνεται τὴν διάνοιαν, καὶ πάντα εὐκόλως φέρει ἐντρυφῶν τῇ μνήμῃ ᾿ ὁ τὸν ὄντως ἀγαπῆσαι ἡμᾶς καταξιώσαντα ἔχων ἐν διανοίᾳ, καὶ μεμνημένος αὑτοῦ, πότε ἣ λυπηροῦ τινος αἰσθήσεται, ἣ φοβερόν τι καὶ ἐπικίνδυνον φοβηθήσεται; πότε δὲ ὀλιγοψυχήσει; Οὐδέποτε, Πάντα γὰρ ἡμῖν δύσκολα φαίνεται, ὅτι τοῦ Θεοῦ τὴν μνήμην οὐκ ἔχομεν ὡς ἔχειν δεῖ, ὅτι οὐ περιφέρομεν αὐτὸν ἐν τῇ διανοίᾳ διαπαντός " εἴποι γὰρ ἂν δικαίως πρὸς ἡμᾶς " Ἐπελάθου μου σὺ, ἐπιλήσομαί σου κἀγώ. Ὥστε διπλοῦν τὸ κακὸν γίνεται, ὅτι καὶ ἡμεῖς αὐτοῦ ἐπιλανθανόμεθα, καὶ αὐτὸς ἡμῶν. Ταῦτα γὰρ δύο ἐστὶν ἀλλήλοις μὲν συμπεπλεγμένα, δύο δὲ ὅμως ἐστί. Μέγα μὲν γὰρ τὸ καὶ ἡμᾶς ἐν μνήμῃ ποιεῖσθαι τοῦ Θεοῦ, μέγα δὲ καὶ τὸ μνημονεύεσθαι αὐτὸν παρ᾽ ἡμῶν " τοῦτο ποιεῖ αἱρεῖσθαι τὰ ἀγαθὰ, ἐκεῖνο δὲ ἀνύειν καὶ εἰς τέλος ἄγειν. Διὰ τοῦτό φησιν ὁ Προφήτης " Μνησθήσομαί σου ἐκ γῆς Ἰορδάνου, καὶ Ἑρμωνιεὶμ ἀπὸ ὄρους μικροῦ. Ταῦτά φησιν ὁ λαὸς ὁ ἐν Βαβυλῶνι, Ἐκεῖ ὧν μνησθ᾽. Καὶ ἡμεῖς τοίνυν ὥσπερ ἐν Βαβυλῶνι ὄντες τὰ αὑτὰ λέγωμεν. Εἰ γὰρ καὶ μὴ μεταξὺ τῶν πολεμίων καθήμεθα, ἀλλὰ μεταξὺ τῶν ἐχθρῶν ἐσμεν. Οἱ μὲν γὰρ ὡς αἰχμάλωτοι ἐκάθηντο, οἱ δὲ οὐδὲ ᾐσθάνοντο τῆς αἰχμαλωσίας. ὡς ὁ Δανιὴλ, ὡς οἱ τρεῖς παῖδες " οἵ καὶ ἐν αἰχμαλωσίᾳ ὄντες, αὑτοῦ τοῦ αἰχμαλωτεύσαντος αὐτοὺς βασιλέως ἐγένοντο λαμπρότεροι ἐν αὑτῇ τῇ χώρᾳ ἐκείνῃ " καὶ τοὺς αἰχμαλώτους γὰρ ὁ αἰχμαλωτεύσας προσεκύνει. Εἶδες ὅσον ἀρετὴ ἔστιν ἐν αὐτῇ τῇ αἰχμαλωσίᾳ ὄντας ἐθεράπευσεν ὡς δεσπότας " ἄρα ἐκεῖνος ὁ αἰχμάλωτος ἦν, μᾶλλον ἣ οὗτοι. Οὐκ ἣν οὕτω θαυμαστὸν, εἰ ἐν τῇ πατρίδι ὄντας ἐλθὼν προσεκύνησε τῇ ἑαυτῶν, ἢ βασιλεύοντας ἐκεῖ " τὸ δὲ θαυμαστὸν, ὅτι δεσμεύσας αὐτοὺς, καὶ λαβὼν αἰχμαλώτους, καὶ ἔχων ἐν τῇ ἑαυτοῦ ἐξουσίᾳ, πάντων ὁρώντων οὐκ ᾐσχύνετο προσκυνῆσαι, καὶ μαναὰ " σπεῖσαι, Ὁρᾶτε ὅτι τὰ ὄντως λαμπρὰ πράγματα τὰ κατὰ Θεόν ἐστι, τὰ δὲ ἀνθρώπινα σκιά; Ἠγνόει ἄρα δεσπότας ἀπάγων ἑαυτῷ, καὶ οὃς ἔμελλε προσκυνεῖν ἐνέβαλεν εἰς κάμινον " ἀλλ᾽ ὡς ὄναρ ταῦτα ἐκείνοις ἦν. Φοβηθῶμεν οὖν, ἀγαπητοὶ, τὸν Θεὸν, φοβηθῶμεν" κἂν ἐν αἰχμαλωσίᾳ ὧμεν, πάντων ἐσόμεθα λαμπρότεροι" φόβος παρέστω Θεοῦ, καὶ οὐδὲν ἔσται λυπηρὸν, κἂν πενίαν εἴπης, κἂν νόσον, κἂν αἰχμαλωσίαν, κἂν δουλείαν, κἂν ὁτιοῦν τῶν λυπηρῶν" ἀλλὰ καὶ αὐτὰ ἐκεῖνα ἡμῖν συνεργήσει πρὸς τὰ ἐναντία. Αἰχμάλωτοι ἦσαν οὗτοι, καὶ προσεκύνησεν αὐτοῖς ὃ βασιλεύς “ σκηνοποιὸς ἣν ὁ Παῦλος, καὶ ἔθυον αὐτῷ ὡς θεῷ. Ἐνταῦθα ζήτημα ἀνακύπτει" ἐρωτῶσι γὰρ πολλοὶ λέγοντες Τί δήποτε οἱ μὲν ἀπόστολοι τὰς καὶ ἀπήγαγον αὐτοὺς τῆς ἐπιχειρήσεως, καὶ ἀπωδύροντο λέγοντες, Τί ποιεῖτε; καὶ ἡμεῖς ὁμοιοπαθεῖς ὑμῖν ἐσμεν ἄνθρωποι " ὁ δὲ Δανιὴλ οὐδὲν τοιοῦτον ἐποίησεν. Ὅτι γὰρ καὶ αὐτὸς ταπεινὸς ἦν, καὶ τούτων οὐκ ἧττον ἀνέφερε τῷ Θεῷ δόξαν, πολλαχόθεν δῆλον. Μάλιστα μὲν γὰρ καὶ πρῶτον καὶ ἐξ αὐτοῦ τοῦ φιλεῖσθαι παρὰ τοῦ Θεοῦ, τοῦτο δῆλον " οὐ γὰρ ἂν αὐτὸν σφετεριζόμενον τοῦ Θεοῦ τὴν τιμὴν εἴα ζῆσαι, οὐ λέγω εὐδοκιμῆσαι" δεύτερον, ὅτι καὶ μετὰ πολλῆς τῆς παῤῥησίας ἔλεγε, Καὶ ἐμοὶ, βασιλεῦ, οὐκ ἐν σοφίᾳ τῇ οὔσῃ ἐν ἐμοὶ ἀπεκαλύφθη τὸ μυστήριον τοῦτο" καὶ τρίτον πάλιν, ὅτι ἐν λάκκῳ ἦν διὰ τὸν Θεόν· καὶ ἐπειδὴ τροφὴν αὐτῷ ἐκόμισεν ὁ προφήτης, φησὶν, Ἐμνήσθη γάρ μου ὁ Θεός " οὕτως ἦν ταπεινὸς καὶ συντετριμμένος. Ἐν λάκκῳ ἦν διὰ τὸν Θεὸν, καὶ ἀνάξιον ἑαυτὸν ἡγεῖτο τῆς μνήμης καὶ τοῦ ἀκουσθῆναι. Ἡμεῖς δὲ μυρία τολμῶντες μιαρὰ, καὶ πάντων ὄντες μιαρώτεροι, ἐὰν μὴ ἐκ πρώτης εὐχῆς ἀκουσθῶμεν, Ὄντως πολὺ τὸ μέσον ἐκείνων καὶ ἡμῶν, ὅσον τοῦ οὐρανοῦ πρὸς τὴν γῆν, καὶ εἴ τι πλέον. Τί λέγεις; μετὰ τοσαῦτα κατορθώματα, μετὰ τὸ ἐν λάκκῳ γενόμενον θαῦμα, οὕτω σεαυτὸν ταπεινὸν ἡγῇ; Ναὶ, φησίν· ὅσα γὰρ ἂν ἐργασώμεθα, ἀχρεῖοι δοῦλοί ἐσμεν. Οὕτω προλαβὼν, τὸ εὐαγγελικὸν παράγγελμα ἐπλήρου, καὶ οὐδὲν ἡγεῖτο ἑαυτόν. Ἐμνήσθη γάρ μου ὁ Θεὸς, ἔλεγε. Καὶ ἡ εὐχὴ αὐτοῦ ὅρα πάλιν ὅσης ταπεινοφροσύνης γέμει. Οὕτω καὶ οἱ τρεῖς παῖδες ἔλεγον" Ἡμάρτομεν, ἠνομήσαμεν" καὶ πανταχοῦ τὸ ταπεινὸν ἑαυτῶν δεικνύουσι, Καίτοι γε εἶχεν ὁ Δανιὴλ μυρίας ἀφορμὰς τοῦ ἐπαίρεσθαι, ἀλλ᾽ ᾔδει ὅτι καὶ ταῦτα αὑτῷ ὑπῆρχεν ἀπὸ τοῦ μὴ ἐπαίρεσθαι, καὶ οὐ διέφθειρε τὸν θησαυρόν. Παρὰ πάντας γὰρ ἀνθρώπους » καὶ ἐν τῇ οἰκουμένῃ πάσῃ οὐκ ἐπὶ τούτοις ἤδετε μόνον, ὅτι ῥίψας ἑαυτὸν εἰς πρόσωπον ὁ βασιλεὺς ἔσπεισεν αὐτῷ, ἀλλ' ὅτι καὶ θεὸν ἐνόμισεν αὐτὸν ὁ πανταχοῦ τῆς γῆς ὡς θεὸς τιμώμενος" πάσης γὰρ αὐτὸς ἐκράτει" καὶ δῆλον ἀπὸ τοῦ ᾿Ιερεμίου" Ὃ ἀναβαλλόμενος γὰρ, φησὶ, τὴν γῆν, ὡς ἱμάτιον" καὶ πάλιν, ᾿Εγὼ ἔδωκα αὐτὴν Ναβουχοδονόσορ τῷ δούλῳ μου. Καὶ ἐξ ὧν ἐπιστέλλει δῆλον τοῦτο πάλιν, ὅτι οὐκ ἐκεῖ μόνον ἐθαυμάζετο, ἔνθα ἦν, ἀλλὰ καὶ πανταχοῦ, καὶ μείζων ἦν ἀκουόμενος ἣ εἰ παρόντα εἶδον αὐτὸν τὰ λοιπὰ ἔθνη, ὁπότε καὶ διὰ γραμμάτων ὡμολόγησε τὴν δουλείαν καὶ τὸ θαῦμα. ᾿Αλλ᾽ ὅμως καὶ ἐπὶ σοφίᾳ πάλιν ἐθαυμάζετο" Μὴ σοφώτερος γὰρ εἶ, φησὶ, σὺ τοῦ Δανιήλ; Καὶ μετὰ ταῦτα πάντα οὕτως ἦν ταπεινὸς, ὡς μυριάκις διὰ τὸν Δεσπότην ἀποθανεῖν.
Ti de, eipe moi, tou Mōyseōs hautou ta osta ouk en xenę̄ keitai? ta de ᾿Aarōn, ta de tou Daniēl, ta de tou Hieremiou, ta de tōn apostolōn oude ismen tōn pollōn hopou keitai. Petrou men gar, kai Paulou, kai Iōannou, kai Thōma dēloi hoi taphoi " tōn de allōn tosoutōn ontōn, oudamou gnōrimoi gegonasi. Mēden toinyn hyper toutou koptōmetha, mēde houtō mikropsychōmen " hopou gar an taphōmen, Tou Kyriou hē gē kai to plērōma autēs. Pantōs ho dei genesthai, ginetai" to mentoi penthein kai koptesthai tous apelthontas kai odyresthai, apo mikropsychias ginetai. Pipaterōn hautou. Horąs hoti entautha ta meta thanaton ēlpizon en tę̄ gę̄? Kai polla ekbebēke meta thanaton autōn. Touto pros to legein tinas, s meta thanaton ginetai tauta ekeinois, hōn ouk etychon zōntes, oute meta thanaton epistenon, Kai ouk eipen ho Iōsēph, Zōnti moi tēn gēn ouk edōken, oude tǭ patri tǭ emǭ, oude tǭ pappǭ tǭ emǭ, hou kai tēn aretēn aidesthēnai edei " toutous de tous mochthērous axiōsei hōn ekeinous ouk ēxiōsen? Ouden toutōn eipen, alla tę̄ pistei tauta panta kai enikēse kai hyperebē. Eipe ton Abel, ton Nōe, ton Abraam, ton Isaak, ton Iakōb, ton Iōsēph, pantas epidoxous kai thaumastous, Palin auxei tēn paraklēsin, eis prosōpa eutelē katagōn to pragma. To men gar thaumasta prosōpa touto pathein thaumaston ouden, kai to ekeinōn elattous phanēnai ouk houtō deinon" to de kai anōnymōn elattous ophthēnai, touto esti to deinon. Kai archetai apo tōn goneōn tou Mōyseōs, asēmōn tinōn andrōn, kai ouden tosouton echontōn hoson ho pais. Dia touto kai proïōn auxei tēn atopian, kai pornas gynaikas kai chēras katalegōn᾽ Pistei gar, phēsi, Rhaab hē pornē ou synapōleto tois apeithēsasi, dexamenē tous kataskopous met᾽ eirēnēs. Kai ou monon tēs pisteōs, alla kai tēs apistias tithēsi ta epicheira, hōs epi tou Nōe. Teōs de peri tōn goneōn tou Mōyseōs anankaion eipein. Panta ta arrhena apollysthai ekeleusen ho Pharaō, kai oudeis exephyge ton kindynon. Pothen oun houtoi prosedokēsan sōsai to paidion, ᾿Apo pisteōs. Poias pisteōs? Eidon, phēsin, asteion to paidion. Hautē hē opsis hautous pros tēn pistin epespasato, Houtōs anōthen kai ex autōn tōn sparganōn pollē tǭ dikaiǭ hē charis epekechyto, ou tēs physeōs, alla tou Theou, touto ergazomenēs. Skopei gar " eutheōs techthen kalon phainetai to paidion, all᾽ ouchi eidechthes, Tinos oun hēn touto? Ou tēs physeōs, alla tēs charitos tou Theou, ē kai tēn barbaron ekeinēn gynaika tēn Aigyptian diēgeire kai anerrhōse, kai heile kai epespasato " kaitoi ge hē pistis ouk hikanēn eichen epi toutōn tēn hypothesin " ti gar hēn apo tēs opseōs pisteusai? ᾿All᾽ hymeis, phēsin, apo pragmatōn pisteuete, kai polla tēs pisteōs enechyra echontes " to gar ho meta charas tēn harpagēn tōn hyparchontōn prosdexasthai, kai hosa toiauta, pisteōs esti kai hypomonēs. ᾿All᾽ epeidē kai houtoi episteusan, eita ōligopsychēsan, deiknysin hoti kai hē pistis hē ekeinōn eis poly pareteineto" hoia hē tou Abraam, kaitoi tōn pragmatōn dokountōn machesthai. Kai ouk ephobēthēsan, phēsi, to diatagma tou basileōs. Kaitoi ge ekeino enērgeito " touto de haplōs psilē tis ēn prosdokia. Kai touto men tōn goneōn ēn" autos de ho Mōysę̄s ouden eisēnenken. Eita palin oikeion autois to hypodeigma heteron legei " mallon de ekeinou meizon. Poion dē touto? Pistei gar, phēsi, Mōysēs genomenos megas ērnēsato legesthai huios thygatǭ laǭ tou Theou, hē proskairon echein hamartias en Aigyptǭ thēsaurōn ton oneidismon tou Christou " apeblepe gar eis tēn misthapodosian. Hōsanei elege pros autous, Oudeis hymōn aphēke basileia, kai basileia lampra, ou thēsaurous toioutous, oude, exon einai basileōs huion, katephronēse toutou, kathōs ho Mōysēs pepoiēke. Kai hoti ouk haplōs aphēken, edēlōsen eipōn, Hērnēsato" toutestin, emisēsen, apestraphē. Tou gar ouranou prokeimenou, peritton ēn ta basileia thaumazein ta Aigyptou. Kai blepe ti thaumastōs auto tetheiken ho Paulos. Ouk eipe, Meizona plouton hēgēsamenos tōn en Aigyptǭ thēsaurōn ton ouranon, kai ta en tois ouranois " alla ti? Ton oneidismon tou Christou. To gar dia Christon oneidizesthai beltion hēgēsato tou aniesthai - houtō kai touto auto kath᾽ heauto misthos ēn. Mallon helomenos, phēsi, synkakoucheisthai tǭ laǭ tou Theou. Hymeis men gar hyper hymōn autōn paschete, ekeinos de hyper allōn eileto kai hekōn heauton errhipsen eis tosoutous kindynous, exon autǭ kai eusebein kai apolauein tōn agathōn. Ē proskairon echein, phēsi, hamartias apolausi». tian eipe to mē thelēsai tois allois synkakoucheisthai" touto hamartian, phēsin, enomisen. Ei toinyn ekeinos to mē prothymōs synkakouchēthēnai tois allois, hamartian enomise " mega ara agathon ē kakouchia, eph᾽ hēn apo tōn basileiōn errhipsen heauton. Tauta de epoiei, megala tina proorōn " dio kai houtōs eipe " meizona hēgēsamenos tōn en Aigyptǭ thēsaurōn ton oneidismon tou Christou. Ti esti, Ton oneidismon tou Christou? Toutesti, to oneidizesthai toiauta hoia hymeis, ton oneidismon ēn ho Christos hypemeinen" ē hoti dia ton Christon hypemeinen, hote hyper tēs petras eloidoreito. ex hēs hydōr exēgagen. Hē de petra, phēsin, ēn ho Christos. Pōs de estin oneidismos tou Christou? Hoti kataptyomen tōn patrǭōn oneidizometha, hoti paschomen kakōs Theǭ prosdramontes. Eikos de ēn kakeinon oneidizesthai, hote ēkouse, Mē anelein me sy theleis hon tropon aneiles chthes ton Aigyption? Touto estin oneidismos tou Christou, to mechri telous kai eschatēs anapnoēs paschein kakōs, hōsper autos ōneidizeto kai ēkouen- Ei Huios ei tou Theou, hypo toutōn hyper hōn estaurouto, hypo toutōn “hōn symphyletōn. Touto estin oneidismos tou Christou, hotan tis para oikeiōn, hotan tis par᾽ hōn euergetei oneidizētai " kai gar ekeinos para tou euergetēthentos tauta epaschen. Entautha autous anestēse, deiknys hoti kai ho Christos tauta epasche, kai ho Mōysēs, dyo prosōpa endoxa " hōste tou Christou mallon estin houtos ho oneidismos hē tou Mōyseōs, epeidē para tōn idiōn toiauta epathen. ᾿All᾽ oute ekeinos epathe ti, oute houtos keraunous ēphiei, all᾽ ōneidizeto, kai ephere panta, kinountōn ekeinōn tas kephalas. Epei oun eikos ēn toiauta akouein kai autous, kai epithymein tēn antapodosin, legei hoti kai ho Christos kai ho Mōÿsēs toiauta peponthasin. Ara oun hē men anesis, tēs hamartias esti, to de oneidizesthai, tou Christou. Ti gar boulei? ton oneidismon tou Christou, hē tēn anesin? Pistei katelipen Haiton gar aoraton hōs horōn ekarterēse. Ti legeis? hoti ouk ephobēthē? Kai mēn hē Graphē touto phēsin, hoti akousas ephobēthē, kai dia touto phygę̄ tēn sōkai meta tauta perideēs ēn. Proseche meta akribeias tǭ eirēmenǭ to, Mē phobētheis ton thymon tou basileōs, pros to kai palin epistēnai eirēke. Phoboumenou gar ēn mē hapsasthai tēs prostasias palin, mēde encheirēsai tǭ pragmati " to mentoi hapsasthai palin, tǭ Theǭ to pan epitrepontos hēn. Ou gar heipen hoti Zētei me, kai periergazetai, kai ouk anechomai palin tōn autōn apsasthai. Hōste kai to phygein pisteōs ēn. Ti oun ouk emeine, phēsin? “Hōste mē eis proupton heauton kindynon embalein. Touto gar loipon peirazontos ēn to allesthai eis mesous kindynous, kai legein, Idō ei sōzei me ho theos. Touto kai tǭ Christǭ eipen ho diabolos " Rhipson seauton katō. Horąs hoti touto diabolikon esti, to eikē kai matēn rhiptein heautous eis kindynous, kai peirazein ei sōzei ho Theos? Proestanai gar hautōn ouketi hēdymenōn" mōron toinyn ēn kai anoēton, menein autothi. Tauta de panta gegone, dioti hōs horōn ton aoraton, houtōs ekarterei. "An toinyn kai hēmeis horōmen aei ton Theon tǭ nǭ, an aei en tę̄ mnēmę̄ autou strephōmen tēn dianoian, panta hēmin rhąsta phanēsetai, panta phorēta, panta eukolōs oisomen, pantōn anōteroi genēsometha. Ei gar agapōmenon tis horōn, mallon de memnēmenos toutou, dianistatai tēn psychēn, kai hypsēlos ginetai tēn dianoian, kai panta eukolōs pherei entryphōn tę̄ mnēmę̄ ᾿ ho ton ontōs agapēsai hēmas kataxiōsanta echōn en dianoią, kai memnēmenos hautou, pote hē lypērou tinos aisthēsetai, hē phoberon ti kai epikindynon phobēthēsetai? pote de oligopsychēsei? Oudepote, Panta gar hēmin dyskola phainetai, hoti tou Theou tēn mnēmēn ouk echomen hōs echein dei, hoti ou peripheromen auton en tę̄ dianoią diapantos " eipoi gar an dikaiōs pros hēmas " Epelathou mou sy, epilēsomai sou kagō. Hōste diploun to kakon ginetai, hoti kai hēmeis autou epilanthanometha, kai autos hēmōn. Tauta gar dyo estin allēlois men sympeplegmena, dyo de homōs esti. Mega men gar to kai hēmas en mnēmę̄ poieisthai tou Theou, mega de kai to mnēmoneuesthai auton par᾽ hēmōn " touto poiei haireisthai ta agatha, ekeino de anyein kai eis telos agein. Dia touto phēsin ho Prophētēs " Mnēsthēsomai sou ek gēs Iordanou, kai Hermōnieim apo orous mikrou. Tauta phēsin ho laos ho en Babylōni, Ekei hōn mnēsth᾽. Kai hēmeis toinyn hōsper en Babylōni ontes ta hauta legōmen. Ei gar kai mē metaxy tōn polemiōn kathēmetha, alla metaxy tōn echthrōn esmen. Hoi men gar hōs aichmalōtoi ekathēnto, hoi de oude ę̄sthanonto tēs aichmalōsias. hōs ho Daniēl, hōs hoi treis paides " hoi kai en aichmalōsią ontes, hautou tou aichmalōteusantos autous basileōs egenonto lamproteroi en hautę̄ tę̄ chōrą ekeinę̄ " kai tous aichmalōtous gar ho aichmalōteusas prosekynei. Eides hoson aretē estin en autę̄ tę̄ aichmalōsią ontas etherapeusen hōs despotas " ara ekeinos ho aichmalōtos ēn, mallon hē houtoi. Ouk hēn houtō thaumaston, ei en tę̄ patridi ontas elthōn prosekynēse tę̄ heautōn, ē basileuontas ekei " to de thaumaston, hoti desmeusas autous, kai labōn aichmalōtous, kai echōn en tę̄ heautou exousią, pantōn horōntōn ouk ę̄schyneto proskynēsai, kai manaa " speisai, Horate hoti ta ontōs lampra pragmata ta kata Theon esti, ta de anthrōpina skia? Ēgnoei ara despotas apagōn heautǭ, kai hoos emelle proskynein enebalen eis kaminon " all᾽ hōs onar tauta ekeinois ēn. Phobēthōmen oun, agapētoi, ton Theon, phobēthōmen" kan en aichmalōsią hōmen, pantōn esometha lamproteroi" phobos parestō Theou, kai ouden estai lypēron, kan penian eipēs, kan noson, kan aichmalōsian, kan douleian, kan hotioun tōn lypērōn" alla kai auta ekeina hēmin synergēsei pros ta enantia. Aichmalōtoi ēsan houtoi, kai prosekynēsen autois ho basileus “ skēnopoios hēn ho Paulos, kai ethyon autǭ hōs theǭ. Entautha zētēma anakyptei" erōtōsi gar polloi legontes Ti dēpote hoi men apostoloi tas kai apēgagon autous tēs epicheirēseōs, kai apōdyronto legontes, Ti poieite? kai hēmeis homoiopatheis hymin esmen anthrōpoi " ho de Daniēl ouden toiouton epoiēsen. Hoti gar kai autos tapeinos ēn, kai toutōn ouk hētton anephere tǭ Theǭ doxan, pollachothen dēlon. Malista men gar kai prōton kai ex autou tou phileisthai para tou Theou, touto dēlon " ou gar an auton spheterizomenon tou Theou tēn timēn eia zēsai, ou legō eudokimēsai" deuteron, hoti kai meta pollēs tēs parrhēsias elege, Kai emoi, basileu, ouk en sophią tę̄ ousę̄ en emoi apekalyphthē to mystērion touto" kai triton palin, hoti en lakkǭ ēn dia ton Theon; kai epeidē trophēn autǭ ekomisen ho prophētēs, phēsin, Emnēsthē gar mou ho Theos " houtōs ēn tapeinos kai syntetrimmenos. En lakkǭ ēn dia ton Theon, kai anaxion heauton hēgeito tēs mnēmēs kai tou akousthēnai. Hēmeis de myria tolmōntes miara, kai pantōn ontes miarōteroi, ean mē ek prōtēs euchēs akousthōmen, Ontōs poly to meson ekeinōn kai hēmōn, hoson tou ouranou pros tēn gēn, kai ei ti pleon. Ti legeis? meta tosauta katorthōmata, meta to en lakkǭ genomenon thauma, houtō seauton tapeinon hēgę̄? Nai, phēsin; hosa gar an ergasōmetha, achreioi douloi esmen. Houtō prolabōn, to euangelikon parangelma eplērou, kai ouden hēgeito heauton. Emnēsthē gar mou ho Theos, elege. Kai hē euchē autou hora palin hosēs tapeinophrosynēs gemei. Houtō kai hoi treis paides elegon" Hēmartomen, ēnomēsamen" kai pantachou to tapeinon heautōn deiknyousi, Kaitoi ge eichen ho Daniēl myrias aphormas tou epairesthai, all᾽ ę̄dei hoti kai tauta hautǭ hypērchen apo tou mē epairesthai, kai ou diephtheire ton thēsauron. Para pantas gar anthrōpous » kai en tę̄ oikoumenę̄ pasę̄ ouk epi toutois ēdete monon, hoti rhipsas heauton eis prosōpon ho basileus espeisen autǭ, all' hoti kai theon enomisen auton ho pantachou tēs gēs hōs theos timōmenos" pasēs gar autos ekratei" kai dēlon apo tou ᾿Ieremiou" Ho anaballomenos gar, phēsi, tēn gēn, hōs himation" kai palin, ᾿Egō edōka autēn Nabouchodonosor tǭ doulǭ mou. Kai ex hōn epistellei dēlon touto palin, hoti ouk ekei monon ethaumazeto, entha ēn, alla kai pantachou, kai meizōn ēn akouomenos hē ei paronta eidon auton ta loipa ethnē, hopote kai dia grammatōn hōmologēse tēn douleian kai to thauma. ᾿All᾽ homōs kai epi sophią palin ethaumazeto" Mē sophōteros gar ei, phēsi, sy tou Daniēl? Kai meta tauta panta houtōs ēn tapeinos, hōs myriakis dia ton Despotēn apothanein.
Tell me, do not the bones of Moses himself lie in a foreign land? And those of Aaron, of Daniel, of Jeremiah? And as for the apostles, we do not even know where most of them lie. For the tombs of Peter and Paul and John and Thomas are known; but of the others, so many as they are, they have nowhere become known. Let us not, then, beat our breasts about this, nor be so small-souled; for wherever we are buried, “the earth is the Lord's and its fullness.” What must happen surely happens; but to mourn and beat the breast and lament for the departed comes from smallness of soul. “[By faith Moses, when he was born, was hidden three months by his] parents.” Do you see that they hoped for the things after death here on earth? And many things came to pass after their death. This is said against those who say, … that these things happen to them after death which they did not obtain while living, … nor did they believe [they would happen] after death. And Joseph did not say, “He did not give me the land while I was alive, nor my father, nor my grandfather, whose virtue too he ought to have respected; and will he grant these wicked men what he did not grant them?” He said none of these things, but by faith he both conquered and surmounted all these things. He has named Abel, Noah, Abraham, Isaac, Jacob, Joseph, all of them renowned and admirable; again he increases the encouragement by bringing the matter down to undistinguished persons. For for admirable persons to suffer this is nothing remarkable, and to appear inferior to them is not so terrible; but to appear inferior even to nameless people, this is the terrible thing. And he begins with the parents of Moses, obscure people, who had nothing so great as their child. That is why, as he goes on, he increases the incongruity, listing even harlots and widows: “By faith,” he says, “Rahab the harlot did not perish with those who disobeyed, having received the spies with peace.” And he sets down not only the rewards of faith but also those of unbelief, as with Noah. But meanwhile we must speak about the parents of Moses. Pharaoh ordered all the males to be destroyed, and no one escaped the danger. From where, then, did these expect to save the child? From faith. What faith? “They saw,” he says, “that the child was beautiful.” This sight drew them to faith. So from the beginning and from the very swaddling clothes much grace was poured upon the righteous man, not nature but God bringing this about. For consider: as soon as he was born the child appears handsome, and not ugly. Whose doing was this? Not nature's, but the grace of God, which also roused and strengthened that barbarian woman, the Egyptian, and won her and drew her over. And yet faith did not have sufficient ground in their case; for what was there to believe from the sight? But you, he says, believe from deeds, and have many pledges of faith; for to accept the plundering of your possessions with joy, and all such things, is of faith and endurance. But since these too believed and then grew faint-hearted, he shows that the faith of those men extended far, like that of Abraham, although the facts seemed to fight against it. “And they were not afraid,” he says, “of the king's edict.” And yet that edict was being carried out, while this was merely a bare expectation. And this was the parents' part; Moses himself contributed nothing. Then again he mentions another example akin to them, or rather greater than that one. Which is this? “By faith,” he says, “Moses, when he had grown up, refused to be called the son of Pharaoh's daughter, choosing rather to suffer ill together with the people of God than to have the temporary enjoyment of sin, considering the reproach of Christ greater riches than the treasures of Egypt; for he looked to the reward.” As if he were saying to them: none of you has left palaces, and splendid palaces, or such treasures, nor, when he might have been a king's son, despised this, as Moses did. And that he did not simply leave them he made clear by saying, “He refused,” that is, he hated, he turned away. For when heaven was set before him, it was superfluous to admire the palaces of Egypt. And see how wonderfully Paul has put it. He did not say, “Considering heaven and the things in heaven greater riches than the treasures in Egypt,” but what? “The reproach of Christ.” For he thought it better to be reproached for Christ than to be at ease; so this too in itself was a reward. “Choosing rather,” he says, “to suffer ill together with the people of God.” For you suffer for your own sakes, but he chose for the sake of others, and willingly threw himself into such great dangers, when he could both be godly and enjoy good things. “Than to have the temporary,” he says, “enjoyment of sin.” He called sin not being willing to suffer ill together with the others; this, he says, he considered sin. If, then, he considered it sin not to suffer ill readily together with the others, suffering ill must be a great good, since he threw himself into it from the palace. And he did these things foreseeing some great things; that is why he spoke thus: “considering the reproach of Christ greater riches than the treasures in Egypt.” What is “the reproach of Christ”? That is, being reproached with the same things as you, the reproach that Christ endured; or that he endured it for Christ's sake, when he was reviled about the rock from which he brought out water; “and the rock,” he says, “was Christ.” And how is it the reproach of Christ? Because we are reproached for spitting on our ancestral ways, because we suffer ill for having run to God. And it is likely that he too was reproached when he heard, “Do you mean to kill me as you killed the Egyptian yesterday?” This is the reproach of Christ: to suffer ill to the end and to the last breath, as he himself was reproached and heard, “If you are the Son of God,” from those for whom he was being crucified, from those of his own tribe. This is the reproach of Christ, when someone is reproached by his own people, by those he benefits; for he too suffered these things from the one he had benefited. Here he raised them up, showing that both Christ and Moses suffered these things, two glorious persons; so that this reproach is Christ's more than Moses', since he suffered such things from his own. But neither did the one suffer anything [in return], nor did the other hurl thunderbolts, but he was reproached and bore everything while they shook their heads. Since, then, it was likely that they too heard such things and longed for recompense, he says that both Christ and Moses suffered such things. So then ease belongs to sin, but being reproached belongs to Christ. Which do you want: the reproach of Christ, or ease? “By faith he left [Egypt, not fearing the anger of the king]; for he endured as seeing him who is invisible.” What are you saying? That he was not afraid? And yet Scripture says this, that when he heard he was afraid, and for this reason sought safety in flight, … and afterward was very fearful. Attend carefully to what is said: he said “not fearing the anger of the king” with reference to his taking his stand again. For it would have been the part of a fearful man not to take up the leadership again, nor to put his hand to the matter; but to take it up again was the part of one who entrusted everything to God. For he did not say, “He is seeking me and busying himself about me, and I cannot bear to take up the same things again.” So even the flight was of faith. “Why then did he not stay?” someone says. So as not to throw himself into obvious danger. For this would be the part of one tempting [God]: to leap into the midst of dangers and say, “Let me see whether God saves me.” This is what the devil said to Christ: “Throw yourself down.” Do you see that this is devilish: to throw oneself into dangers rashly and in vain, and to test whether God saves? For since they would no longer allow him to lead them, it was foolish and senseless to remain there. And all these things happened because he endured as seeing the invisible one. If, then, we too always see God with our mind, if we always turn our understanding in remembrance of him, all things will seem to us very easy, all things bearable; we shall bear all things readily, we shall become superior to all. For if someone who sees a person he loves, or rather who merely remembers him, is roused in soul and becomes lofty in mind and bears all things easily, delighting in the memory, will the one who has in his mind, and remembers, him who has truly deigned to love us, ever feel anything painful, or fear anything fearful and dangerous? When will he be faint-hearted? Never. For everything seems hard to us because we do not keep the memory of God as we ought, because we do not carry him about in our mind continually; for he might justly say to us, “You have forgotten me; I too will forget you.” So the evil becomes twofold: we both forget him, and he forgets us. For these are two things, intertwined with each other, but two nevertheless. For it is a great thing for God to be mindful of us, and a great thing for him to be remembered by us; this makes us choose the good things, and that brings them to completion and to the end. That is why the prophet says, “I will remember you from the land of the Jordan and of Hermon, from the little mountain.” This is said by the people in Babylon: “There, when we remembered [Zion]…” Let us too, then, as though we were in Babylon, say the same things. For even if we do not sit among enemy soldiers, we are among enemies. For some sat as captives, while others did not even feel the captivity, like Daniel, like the three youths, who, though in captivity, became more illustrious in that very land than the very king who had taken them captive; for the captor bowed down to the captives. Have you seen how great a thing virtue is? He served those who were in captivity as masters. So he was the captive rather than they. It would not have been so wonderful if he had come and bowed down to them while they were in their own homeland, reigning there; but the wonderful thing is that, having bound them and taken them captive and holding them in his own power, he was not ashamed, before the eyes of all, to bow down and to offer [them] grain offering and libation. Do you see that the truly splendid things are those that are according to God, and human things are a shadow? So he did not know that he was bringing home masters for himself, and he cast into the furnace those to whom he was going to bow down; but these things were like a dream to them. Let us fear God, then, beloved, let us fear him; even if we are in captivity, we shall be more illustrious than all. Let the fear of God be present, and nothing will be painful, whether you name poverty, or disease, or captivity, or slavery, or any painful thing whatever; but these very things will work together for us toward the opposite. These men were captives, and the king bowed down to them; Paul was a tentmaker, and they sacrificed to him as to a god. Here a question arises; for many ask, saying, “Why did the apostles [tear their clothes] and stop them from the attempt, and cried out, saying, ‘What are you doing? We too are men of like nature with you,’ while Daniel did nothing of the kind?” For that he too was humble, and referred the glory to God no less than they, is clear from many things. First and above all, this is clear from his very being loved by God; for he would not have let him live, let alone prosper, if he had appropriated God's honor; second, because he said with great boldness, “And to me, O king, this mystery has been revealed not by any wisdom that is in me”; and third again, because he was in the den for God's sake; and when the prophet brought him food, he says, “For God has remembered me”; so humble and contrite was he. He was in the den for God's sake, and he thought himself unworthy of being remembered and heard. But we, who dare countless foul things and are fouler than all, if we are not heard at the first prayer, [draw back]. Truly the difference between them and us is great, as great as heaven from the earth, and more. What are you saying? After so many great deeds, after the miracle in the den, do you think yourself so lowly? Yes, he says; for whatever we do, we are unprofitable servants. Thus anticipating it, he fulfilled the gospel command and thought himself nothing. “For God has remembered me,” he said. And see again how full of humility his prayer is. So too the three youths said, “We have sinned, we have acted lawlessly,” and everywhere they show their lowliness. And yet Daniel had countless occasions for being exalted; but he knew that these too had come to him from not being exalted, and he did not ruin the treasure. For above all men and in the whole world they were celebrated not only for this, that the king threw himself on his face and offered libation to him, but that he whom everyone on earth honored as a god thought him a god; for he ruled over all [the earth]. And this is clear from Jeremiah: “He wraps himself in the land,” it says, “as in a garment”; and again, “I have given it to Nebuchadnezzar my servant.” And from what he writes in his letters this again is clear, that he was admired not only there, where he was, but everywhere, and he was greater when heard of than if the other nations had seen him present, since he confessed his servitude and the miracle in writing. But he was admired again for his wisdom too: “Are you wiser than Daniel?” it says. And after all this he was so humble as to [be ready] to die countless times for the Master.
Textual problem in this passage: see the notes.
Ps 24:1 (23:1 LXX) (quotation, high confidence) · Heb 11:23–27 (quotation, high confidence) · Heb 11:31 (quotation, high confidence) · Exod 1:22 (allusion, high confidence) · Exod 2:2–6 (allusion, high confidence) · Heb 10:34 (allusion, high confidence) · Exod 17:1–7 (allusion, high confidence) · 1 Cor 10:4 (quotation, high confidence) · Exod 2:14–15 (quotation, high confidence) · Matt 27:40 (quotation, high confidence) · Matt 4:6 (quotation, high confidence) · Hos 4:6 (allusion, medium confidence) · Ps 42:6 (41:7 LXX) (quotation, high confidence) · Ps 137:1 (136:1 LXX) (quotation, medium confidence) · Dan 2:46 (allusion, high confidence) · Acts 14:14–15 (quotation, high confidence) · Dan 2:30 (quotation, high confidence) · Luke 17:10 (quotation, high confidence) · Dan 3:29 (quotation, medium confidence) · Jer 43:12 (50:12 LXX) (quotation, medium confidence) · Jer 27:6 (quotation, high confidence) · Dan 4:1–37 (allusion, medium confidence) · Ezek 28:3 (quotation, high confidence)
Notes and citation
Summary: Chrysostom teaches that burial in a foreign land is no loss, expounds the faith of Moses' parents and Moses' choice of the reproach of Christ over Egypt's treasures, urges his hearers to keep God always in mind, and holds up Daniel and the three youths as captives honored even by their captor, raising the question why Daniel accepted the king's worship.
- Quotations: Ps 24:1 (23:1 LXX); Heb 11:23–27, 31; Exod 1:22; Exod 2:2–6; Heb 10:34; Exod 17:1–7 with 1 Cor 10:4; Exod 2:14; Matt 27:40; Exod 2:14–15; Matt 4:6; Hos 4:6 (“you have forgotten me, I too will forget you” is a paraphrase); Ps 42:6 (41:7 LXX); Ps 137:1 (136:1 LXX); Dan 2:46; Acts 14:11–15; Dan 2:30; Bel 38–39 (Habakkuk brings Daniel food in the lions' den; Bel and the Dragon); Luke 17:10; Dan 3:29 (Prayer of Azariah 6); Jer 43:12 (50:12 LXX); Jer 27:6; Dan 4:1–37; Ezek 28:3. Part of the lemma (Heb 11:23) is lost in the scan; bracketed words are supplied from the biblical text or the sense. A long leak of Migne's Latin column, apparatus notes, a column number and stray marks were removed.
Notes on the original text
- Digital text corrected (OCR slip: «ἣν διάνοιαν for τὴν διάνοιαν; OCR slip: Αἰαύπτῳ for Αἰγύπτῳ; OCR slip: Βαδυλῶνι, Ἐκεῖ ὧν μνηδ᾽ for Βαβυλῶνι, Ἐκεῖ ὧν μνησθ᾽; OCR slip: Γρχφὴ for Γραφὴ; OCR slip: Δαγιή,ῖ; for Δανιήλ;; OCR slip: Δἰγυπτίαν for Αἰγυπτίαν; OCR slip: ΕἸ Υἱὸς for Εἰ Υἱὸς; OCR slip: Εὲ τοίνυν for Εἰ τοίνυν; OCR slip: Ζῶντιί μοι for Ζῶντί μοι; OCR slip: Θεοῦ 5, for Θεοῦ,; OCR slip: Μωῦοῆς for Μωϋσῆς; OCR slip: Μὰ.1λ1λον for Μᾶλλον; OCR slip: Μὴ φοδηθεὶς for Μὴ φοβηθεὶς; OCR slip: Ναδουχοδογόσορ' for Ναβουχοδονόσορ; OCR slip: Οὕτω ὁ καὶ for Οὕτω καὶ; OCR slip: Τίδὲ, εἰπέ for Τί δὲ, εἰπέ; OCR slip: Ταῦτα. γὰρ for Ταῦτα γὰρ; OCR slip: Φοδυυμένονυ for Φοβουμένου; OCR slip: Ψιλή for ψιλή; OCR slip: αἰχμσογωσίᾳ for αἰχμαλωσίᾳ; OCR slip: αὖτοὺς for αὐτοὺς; OCR slip: αὺποῖς for αὐτοῖς; OCR slip: βάρδαρον ἔχείνην for βάρβαρον ἐκείνην; OCR slip: βασι- Ἰεῦ for βασιλεῦ; OCR slip: βασιλέως; ἐγένοντο for βασιλέως ἐγένοντο; OCR slip: βασιλεὺςέσπεισεν for βασιλεὺς ἔσπεισεν; OCR slip: γερόμενος μέγας. ἠρνήσατο.«ἰέγεσθαι for γενόμενος μέγας ἠρνήσατο λέγεσθαι; OCR slip: γνώριμο: for γνώριμοι; OCR slip: γὐχ εἶπεν ὁ Ἰωσὴς, for οὐκ εἶπεν ὁ Ἰωσήφ,; OCR slip: δήποτς for δήποτε; OCR slip: διάδολος " 'ΡΙψον for διάβολος " Ῥῖψον; OCR slip: διαδολιχόν for διαβολικόν; OCR slip: διανίσταταυ for διανίσταται; OCR slip: διὰ τὴν Θεόν᾽ for διὰ τὸν Θεόν·; OCR slip: δύσχολα for δύσκολα; OCR slip: εὐδοχιμῆσαι for εὐδοκιμῆσαι; OCR slip: εὐσεδεῖν for εὐσεβεῖν; OCR slip: εὔεργετεῖ for εὐεργετεῖ; OCR slip: καταξιώσαγτα for καταξιώσαντα; OCR slip: κχαχουχία for κακουχία; OCR slip: λάχχι for λάκκῳ; OCR slip: λαθὼν for λαβὼν; OCR slip: μείξων for μείζων; OCR slip: μιχροψυχῶμεν for μικροψυχῶμεν; OCR slip: μνήσθη γάρ for Ἐμνήσθη γάρ; OCR slip: μνριάχις for μυριάκις; OCR slip: οὐδὶ τῷ for οὐδὲ τῷ; OCR slip: οὐκὶ εἰδεχθές for οὐχὶ εἰδεχθές; OCR slip: οὖκ ἔμεινε for οὐκ ἔμεινε; OCR slip: οὗ γὰρ ἂν αὑτὸν σφετεριξόμενον for οὐ γὰρ ἂν αὐτὸν σφετεριζόμενον; OCR slip: πάντῶν ὁρώντων οὐκ σχύνετο for πάντων ὁρώντων οὐκ ᾐσχύνετο; OCR slip: πίστεω;. for πίστεως.; OCR slip: παρέττω for παρέστω; OCR slip: περιεργάξεται, καὶ οὐκ ἀνἐχομαι for περιεργάζεται, καὶ οὐκ ἀνέχομαι; OCR slip: πεχθὲν καλὸν ςαίνεται for τεχθὲν καλὸν φαίνεται; OCR slip: πιστεῦσα! for πιστεῦσαι; OCR slip: πολ- )αχόθεν for πολλαχόθεν; OCR slip: ποῦτο πάλιν for τοῦτο πάλιν; OCR slip: προλαξὼν for προλαβὼν; OCR slip: προφήτη; for προφήτης; OCR slip: πρόξωπα for πρόσωπα; OCR slip: πὴ μνημονεύεσθαι for τὸ μνημονεύεσθαι; OCR slip: ςοῦ εὑὐεργετηθέντος for τοῦ εὐεργετηθέντος; OCR slip: συγκαχουχεῖσθαι τῷ λαῷ τοῦ Θεόῦ for συγκακουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ; OCR slip: συγχαχουχηθῆναι for συγκακουχηθῆναι; OCR slip: σχηνοποιὸς for σκηνοποιὸς; OCR slip: τ δὲ τοῦ Ἱερεμίου for τὰ δὲ τοῦ Ἱερεμίου; OCR slip: τέλου; καὶ ἐσχάτη; for τέλους καὶ ἐσχάτης; OCR slip: τεμώμενο;" πάσὴς for τιμώμενος" πάσης; OCR slip: τοσοῦτον. ἐχόντων for τοσοῦτον ἐχόντων; OCR slip: τοῖς ἄλλοις συγκαχουχεῖσθαι" ποῦτο for τοῖς ἄλλοις συγκακουχεῖσθαι" τοῦτο; OCR slip: τῶγ δὲ ἄλλων for τῶν δὲ ἄλλων; OCR slip: τῶν" γονέιυν for τῶν γονέων; OCR slip: φανήφεται for φανήσεται; OCR slip: φασιλεύς for βασιλεύς; OCR slip: φητίν᾽ for φησίν·; OCR slip: φοδερόν for φοβερόν; OCR slip: φοδηθῶμὲν" for φοβηθῶμεν"; OCR slip: χάρ'πὸς for χάριτος; OCR slip: χαταπτύομεν for καταπτύομεν; OCR slip: χεραυνοὺς ἡφίει for κεραυνοὺς ἠφίει; OCR slip: χεῖται; τὰ δὲ for κεῖται; τὰ δὲ; OCR slip: χκατασχόπους μετ᾽ εἰ. ρήνης for κατασκόπους μετ᾽ εἰρήνης; OCR slip: χοπτώμεθα for κοπτώμεθα; OCR slip: χἀὶ ἀπὠδύροντο for καὶ ἀπωδύροντο; OCR slip: ἀν- 4λεῖν for ἀνελεῖν; OCR slip: ἀναδαλλόμενος γὰρ, φηδὶ for ἀναβαλλόμενος γὰρ, φησὶ; OCR slip: ἀπέθ,.λεπε for ἀπέβλεπε; OCR slip: ἀπελ- “θόντας for ἀπελθόντας; OCR slip: ἀπεχαζύφθη for ἀπεκαλύφθη; OCR slip: ἀρετὴ» αἰδεσθῆναι for ἀρετὴν αἰδεσθῆναι; OCR slip: ἀχουσθῶμεν for ἀκουσθῶμεν; OCR slip: ἀχούτας ἐφοδήθη for ἀκούσας ἐφοβήθη; OCR slip: ἀχριδείας for ἀκριβείας; OCR slip: ἄγασθαι for ἅψασθαι; OCR slip: ἐθαυμάξετο" Νὴ for ἐθαυμάζετο" Μὴ; OCR slip: ἐμδαλεῖν for ἐμβαλεῖν; OCR slip: ἐμεῖς for ἡμεῖς; OCR slip: ἐνέθαλεν for ἐνέβαλεν; OCR slip: ἐξοθδήθηςα;» for ἐφοβήθησαν; OCR slip: ἐπεχέχυτο for ἐπεκέχυτο; OCR slip: ἐπτί. Μέγα᾽ for ἐστί. Μέγα; OCR slip: ἐφοθήθη for ἐφοβήθη; OCR slip: ἐχέλευσεν for ἐκέλευσεν; OCR slip: ἐχδέδηχε for ἐκβέβηκε; OCR slip: ἐχείνου μεῖζον for ἐκείνου μεῖζον; OCR slip: ἐχείνων εἰς πολὺ πχρετείνετο for ἐκείνων εἰς πολὺ παρετείνετο; OCR slip: ἐχείνων καὶ ἡμῶν for ἐκείνων καὶ ἡμῶν; OCR slip: ἐχείνων τὰς χεφυλάς for ἐκείνων τὰς κεφαλάς; OCR slip: ἐχείνων ἐλάττους φανῆναι οὐκ οὕτιυ for ἐκείνων ἐλάττους φανῆναι οὐκ οὕτω; OCR slip: ἑκαρτέρησε. Τὶ for ἐκαρτέρησε. Τί; OCR slip: ἑπαίρεσθαι for ἐπαίρεσθαι; OCR slip: ἑχὼν for ἑκὼν; OCR slip: ἔθνον αὐτῷ ὡ; for ἔθυον αὐτῷ ὡς; OCR slip: ἙἭμωνιεὶμ for Ἑρμωνιεὶμ; OCR slip: ἡγησάμενης τῶν' ἐν ΑἸγύπκτῳ for ἡγησάμενος τῶν ἐν Αἰγύπτῳ; OCR slip: ἡμᾶ; " for ἡμᾶς "; OCR slip: ἡσθάνοντο for ᾐσθάνοντο; OCR slip: ἥ βασιλεύοντας for ἢ βασιλεύοντας; OCR slip: ἧδει for ᾔδει; OCR slip: Ἢ “ρόσκαιρὸν for Ἢ πρόσκαιρον; OCR slip: Ἰ]άλιν for Πάλιν; OCR slip: ἸΙάντα for Πάντα; OCR slip: Ἰωάννον for Ἰωάννου; OCR slip: ὀλιγοψυχῆσει for ὀλιγοψυχήσει; OCR slip: ὀὁφῦτινναι for ὀφθῆναι; OCR slip: ὁ δὶ Δανιὴλ for ὁ δὲ Δανιὴλ; OCR slip: ὁμοιοπαϑεῖς for ὁμοιοπαθεῖς; OCR slip: ὄνειδι» ἡ σμὸν for ὀνειδισμὸν; OCR slip: ὄντα; ἐθεράπευσεν ὡς δεστοό» τας for ὄντας ἐθεράπευσεν ὡς δεσπότας; OCR slip: ὄντα; ἐλθὼν for ὄντας ἐλθὼν; OCR slip: ὄντω; λαμπρὰ πράγμᾶτα for ὄντως λαμπρὰ πράγματα; OCR slip: ὅπου χεῖται for ὅπου κεῖται; OCR slip: ὑπερέδη. Εἶπε τὸν “Αδελ, τὸν Νῶε, τὸν ᾿Αδραὰμ, τὸν Ἰσαὰκ, τὸν Ἰαχὼδ for ὑπερέβη. Εἶπε τὸν Ἄβελ, τὸν Νῶε, τὸν Ἀβραὰμ, τὸν Ἰσαὰκ, τὸν Ἰακὼβ; OCR slip: ὑπομονῖς for ὑπομονῆς; OCR slip: ὕψις for ὄψις; OCR slip: ὠνειδίδετο for ὠνειδίζετο; OCR slip: ὥσπερ ἐν Βαδυλῶνι for ὥσπερ ἐν Βαβυλῶνι; OCR slip: Ὡς δνεὶ for Ὡσανεὶ; OCR slip: ᾿Αδραὰμ, καίτοι τῶν πραγμάτων δυχούντων for Ἀβραὰμ, καίτοι τῶν πραγμάτων δοκούντων; OCR slip: ᾿Εμγήσθη for Ἐμνήσθη; OCR slip: ᾿Ραὰδ ἡ πόρνη for Ῥαὰβ ἡ πόρνη; OCR slip: ᾿ξίωσεν for ἠξίωσεν; OCR slip: ᾿Ὁρᾷ: ὅτι for Ὁρᾷς ὅτι; OCR slip: “Δρα οὖν for Ἄρα οὖν; apparatus note (a repeated line) leaked into the text removed; apparatus note leaked into the text removed; column number removed; long leak of Migne's Latin column and apparatus removed; stray mark removed): Τίδὲ, εἰπέ → Τί δὲ, εἰπέ; χεῖται; τὰ δὲ → κεῖται; τὰ δὲ; τ δὲ τοῦ Ἱερεμίου → τὰ δὲ τοῦ Ἱερεμίου; ὅπου χεῖται → ὅπου κεῖται; Ἰωάννον → Ἰωάννου; τῶγ δὲ ἄλλων → τῶν δὲ ἄλλων; γνώριμο: → γνώριμοι; χοπτώμεθα → κοπτώμεθα; μιχροψυχῶμεν → μικροψυχῶμεν; ἀπελ- “θόντας → ἀπελθόντας; ᾿Ὁρᾷ: ὅτι → Ὁρᾷς ὅτι; ἐχδέδηχε → ἐκβέβηκε; γὐχ εἶπεν ὁ Ἰωσὴς, → οὐκ εἶπεν ὁ Ἰωσήφ,; 5 ΟΟἹΡ., ἢ πίστις γὰρ. πολύτροπός ἐστιν ἐνταῦθα, τοῦ τε ἴοι δὸ ἰοϊογθγαιθ, οἱ λὰ ϑοῦῖθπὶ μον αυδόγαι. → ; Ζῶντιί μοι → Ζῶντί μοι; οὐδὶ τῷ → οὐδὲ τῷ; ἀρετὴ» αἰδεσθῆναι → ἀρετὴν αἰδεσθῆναι; ᾿ξίωσεν → ἠξίωσεν; ὑπερέδη. Εἶπε τὸν “Αδελ, τὸν Νῶε, τὸν ᾿Αδραὰμ, τὸν Ἰσαὰκ, τὸν Ἰαχὼδ → ὑπερέβη. Εἶπε τὸν Ἄβελ, τὸν Νῶε, τὸν Ἀβραὰμ, τὸν Ἰσαὰκ, τὸν Ἰακὼβ; Ἰ]άλιν → Πάλιν; πρόξωπα → πρόσωπα; ἐχείνων ἐλάττους φανῆναι οὐκ οὕτιυ → ἐκείνων ἐλάττους φανῆναι οὐκ οὕτω; ὀὁφῦτινναι → ὀφθῆναι; [3.8] → ; τοσοῦτον. ἐχόντων → τοσοῦτον ἐχόντων; ᾿Ραὰδ ἡ πόρνη → Ῥαὰβ ἡ πόρνη; χκατασχόπους μετ᾽ εἰ. ρήνης → κατασκόπους μετ᾽ εἰρήνης; τῶν" γονέιυν → τῶν γονέων; ἸΙάντα → Πάντα; ἐχέλευσεν → ἐκέλευσεν; πίστεω;. → πίστεως.; ὕψις → ὄψις; ἐπεχέχυτο → ἐπεκέχυτο; πεχθὲν καλὸν ςαίνεται → τεχθὲν καλὸν φαίνεται; οὐκὶ εἰδεχθές → οὐχὶ εἰδεχθές; χάρ'πὸς → χάριτος; βάρδαρον ἔχείνην → βάρβαρον ἐκείνην; Δἰγυπτίαν → Αἰγυπτίαν; πιστεῦσα! → πιστεῦσαι; ὑπομονῖς → ὑπομονῆς; ἐχείνων εἰς πολὺ πχρετείνετο → ἐκείνων εἰς πολὺ παρετείνετο; ᾿Αδραὰμ, καίτοι τῶν πραγμάτων δυχούντων → Ἀβραὰμ, καίτοι τῶν πραγμάτων δοκούντων; ἐξοθδήθηςα;» → ἐφοβήθησαν; Ψιλή → ψιλή; αὺποῖς → αὐτοῖς; ἐχείνου μεῖζον → ἐκείνου μεῖζον; γερόμενος μέγας. ἠρνήσατο.«ἰέγεσθαι → γενόμενος μέγας ἠρνήσατο λέγεσθαι; ἀπέθ,.λεπε → ἀπέβλεπε; Ὡς δνεὶ → Ὡσανεὶ; ὁ Νοιλῖ Ὀυηδυβ: «ε [66. ἐς σοί. Οταδῖι., ὅτι εἰ μὴ μετὰ θάνατον γίνεται ταῦτα ἐκείνοις, ὧν οὐκ ἔτυχον ζῶντες οὐ τὰ μαῖα πε ρίηγϑ, ἰη ἤη6 Ἰερὶ! ζῶντες οὔτε μετὰ θάνατον γενήσεσθαι ἐπίστενον. ᾿ Ν ν᾽ ἀ → ἁ; ΄. Καὶ βλέπε → Καὶ βλέπε; Αἰαύπτῳ → Αἰγύπτῳ; Μὰ.1λ1λον → Μᾶλλον; συγκαχουχεῖσθαι τῷ λαῷ τοῦ Θεόῦ → συγκακουχεῖσθαι τῷ λαῷ τοῦ Θεοῦ; ἑχὼν → ἑκὼν; εὐσεδεῖν → εὐσεβεῖν; Ἢ “ρόσκαιρὸν → Ἢ πρόσκαιρον; τοῖς ἄλλοις συγκαχουχεῖσθαι" ποῦτο → τοῖς ἄλλοις συγκακουχεῖσθαι" τοῦτο; Εὲ τοίνυν → Εἰ τοίνυν; συγχαχουχηθῆναι → συγκακουχηθῆναι; κχαχουχία → κακουχία; ἡγησάμενης τῶν' ἐν ΑἸγύπκτῳ → ἡγησάμενος τῶν ἐν Αἰγύπτῳ; ὄνειδι» ἡ σμὸν → ὀνειδισμὸν; χαταπτύομεν → καταπτύομεν; ἀν- 4λεῖν → ἀνελεῖν; τέλου; καὶ ἐσχάτη; → τέλους καὶ ἐσχάτης; ὠνειδίδετο → ὠνειδίζετο; ΕἸ Υἱὸς → Εἰ Υἱὸς; εὔεργετεῖ → εὐεργετεῖ; ςοῦ εὑὐεργετηθέντος → τοῦ εὐεργετηθέντος; χεραυνοὺς ἡφίει → κεραυνοὺς ἠφίει; ἐχείνων τὰς χεφυλάς → ἐκείνων τὰς κεφαλάς; αὖτοὺς → αὐτοὺς; Μωῦοῆς → Μωϋσῆς; “Δρα οὖν → Ἄρα οὖν; ἑκαρτέρησε. Τὶ → ἐκαρτέρησε. Τί; ἐφοθήθη → ἐφοβήθη; Γρχφὴ → Γραφὴ; ἀχούτας ἐφοδήθη → ἀκούσας ἐφοβήθη; ἀχριδείας → ἀκριβείας; Μὴ φοδηθεὶς → Μὴ φοβηθεὶς; Φοδυυμένονυ → Φοβουμένου; ἄγασθαι → ἅψασθαι; περιεργάξεται, καὶ οὐκ ἀνἐχομαι → περιεργάζεται, καὶ οὐκ ἀνέχομαι; οὖκ ἔμεινε → οὐκ ἔμεινε; ἐμδαλεῖν → ἐμβαλεῖν; διάδολος " 'ΡΙψον → διάβολος " Ῥῖψον; διαδολιχόν → διαβολικόν; «ἣν διάνοιαν → τὴν διάνοιαν; φανήφεται → φανήσεται; διανίσταταυ → διανίσταται; καταξιώσαγτα → καταξιώσαντα; φοδερόν → φοβερόν; ὀλιγοψυχῆσει → ὀλιγοψυχήσει; δύσχολα → δύσκολα; ἡμᾶ; " → ἡμᾶς "; ἐμεῖς → ἡμεῖς; Ταῦτα. γὰρ → Ταῦτα γὰρ; ἐπτί. Μέγα᾽ → ἐστί. Μέγα; Θεοῦ 5, → Θεοῦ,; πὴ μνημονεύεσθαι → τὸ μνημονεύεσθαι; ἙἭμωνιεὶμ → Ἑρμωνιεὶμ; Βαδυλῶνι, Ἐκεῖ ὧν μνηδ᾽ → Βαβυλῶνι, Ἐκεῖ ὧν μνησθ᾽; ὥσπερ ἐν Βαδυλῶνι → ὥσπερ ἐν Βαβυλῶνι; ἡσθάνοντο → ᾐσθάνοντο; βασιλέως; ἐγένοντο → βασιλέως ἐγένοντο; ὄντα; ἐθεράπευσεν ὡς δεστοό» τας → ὄντας ἐθεράπευσεν ὡς δεσπότας; ὄντα; ἐλθὼν → ὄντας ἐλθὼν; ἥ βασιλεύοντας → ἢ βασιλεύοντας; λαθὼν → λαβὼν; πάντῶν ὁρώντων οὐκ σχύνετο → πάντων ὁρώντων οὐκ ᾐσχύνετο; ὄντω; λαμπρὰ πράγμᾶτα → ὄντως λαμπρὰ πράγματα; ἐνέθαλεν → ἐνέβαλεν; ὁ Βερᾷ.» (οπιπηεὶ. οἱ πιᾶνρ. 580., μέγα μὲν γὰρ ποιεῖ ἡ Βλιαγ οἱ διιϑίο!ιαι, δὲ ΕἸ κε θεὶ ε (αι, 41., Ὁ δύνῃ αι μὸρ ὁπ ἐὰν δϑρδοίαιη.(α) 5. ογδὺ πὸ» βοῦν : οἱ αι! οἰ γδιΐομθ αι βιδίυη), 4φυο( οἱ 05 εἶπὲ 4. ΕΥγο οἱ πο, υἱ ᾳυὶ δηθδ ἰῃ ΒΑγίοπο, ἔδρα κοημε, ο τέα, πον ἰπ δαγίεπίῖα, ηΝ ἐαί ἷμ πιὸ, γεθεία! τ ᾳιοὰ τοί φινιν ο81 νον ἀἰπιίι0, υἱ νοὶ δὶς μεθα ιν φαίΐάοπι οὕ αυύ55εῖ, τέ τος θεὶ, εἰ πον κοπεϊνἰ(Α οἰ. "οὐ οῦ Νά φηοί Ἰιΐα εκί ϑιϊπνδῖιβ 658: (4118, δά Ὠεὶ Φυδηθῶμεν → Φοβηθῶμεν; φοδηθῶμὲν" → φοβηθῶμεν"; αἰχμσογωσίᾳ → αἰχμαλωσίᾳ; παρέττω → παρέστω; φασιλεύς → βασιλεύς; σχηνοποιὸς → σκηνοποιὸς; ἔθνον αὐτῷ ὡ; → ἔθυον αὐτῷ ὡς; δήποτς → δήποτε; χἀὶ ἀπὠδύροντο → καὶ ἀπωδύροντο; ὁμοιοπαϑεῖς → ὁμοιοπαθεῖς; ὁ δὶ Δανιὴλ → ὁ δὲ Δανιὴλ; πολ- )αχόθεν → πολλαχόθεν; οὗ γὰρ ἂν αὑτὸν σφετεριξόμενον → οὐ γὰρ ἂν αὐτὸν σφετεριζόμενον; εὐδοχιμῆσαι → εὐδοκιμῆσαι; βασι- Ἰεῦ → βασιλεῦ; ἀπεχαζύφθη → ἀπεκαλύφθη; διὰ τὴν Θεόν᾽ → διὰ τὸν Θεόν·; προφήτη; → προφήτης; μνήσθη γάρ → Ἐμνήσθη γάρ; λάχχι → λάκκῳ; ἀχουσθῶμεν → ἀκουσθῶμεν; ἐχείνων καὶ ἡμῶν → ἐκείνων καὶ ἡμῶν; φητίν᾽ → φησίν·; προλαξὼν → προλαβὼν; ᾿Εμγήσθη → Ἐμνήσθη; Οὕτω ὁ καὶ → Οὕτω καὶ; ἧδει → ᾔδει; ἑπαίρεσθαι → ἐπαίρεσθαι; βασιλεὺςέσπεισεν → βασιλεὺς ἔσπεισεν; τεμώμενο;" πάσὴς → τιμώμενος" πάσης; ἀναδαλλόμενος γὰρ, φηδὶ → ἀναβαλλόμενος γὰρ, φησὶ; Ναδουχοδογόσορ' → Ναβουχοδονόσορ; ποῦτο πάλιν → τοῦτο πάλιν; μείξων → μείζων; ἐθαυμάξετο" Νὴ → ἐθαυμάζετο" Μὴ; Δαγιή,ῖ; → Δανιήλ;; μνριάχις → μυριάκις.
Extrabiblical texts: Bel 38 (Bel and the Dragon [in RC, EO, ETH canons]; quotation); Pr Azar 6 (Prayer of Azariah and Song of the Three Young Men [in RC, EO, ETH canons]; allusion)
Topics: Ethics
Cite (SBL): Chrysostom, Hom. Heb. 26.2 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/26-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/26-2
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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.
26.5PG 63:18
Τί δήποτ᾽ οὖν οὕτω ταπεινὸς ὧν, οὐ διεκρούσατο οὔτε τὴν προσκύνησιν τὴν παρὰ τοῦ βασιλέως, οὔτε τὰς σπουδάς; Τοῦτο οὐκ ἐρῶ ἀρκεῖ γάρ μοι τὸ ζήτημα μόνον εἰπεῖν" τὸ δὲ λοιπὸν ὑμῖν ἀφίημι, ἵνα κἂν οὕτω διαναστήσω ὑμῶν τὴν διάνοιαν. Ἐκεῖνο μέντοι παρεγγυῶ, πάντα διὰ τὸν τοῦ Θεοῦ φόβον αἱρεῖσθαι, ὑποδείγματα τοιαῦτα ἔχοντας “ καὶ ὅτι ὄντως καὶ τῶν ἐνταῦθα ἐπιτευξόμεθα, ἐὰν τῶν μελλόντων γνησίως ἀντιλαβώμεθα. "Ὅτι γὰρ οὐκ ἀπονοίᾳ τοῦτο ἐποίησε, δῆλον ἀπὸ τοῦ εἰπεῖν, Τὰ δόματά σου σοὶ ἔστω. Καὶ γὰρ καὶ τοῦτο πάλιν ἕτερον ζήτημα, πῶς τῷ λόγῳ διακρουόμενος, διὰ τῶν ἔργων ἐδέξατο τὴν τιμὴν, καὶ ἐφόρεσε τὸν μανιάχην. Καὶ ὁ μὲν Ἡρώδης ἀκούσας, Φωνὴ Θεοῦ. καὶ οὐκ ἀνθρώπου, ἐπειδὴ μὴ ἔδωκε δόξαν τῷ Θεῷ, διεῤῥάγη, καὶ ἐξεχύθη τὰ σπλάγχνα αὐτοῦ" οὗτος δὲ καὶ Θεοῦ τιμὴν προσήκατο, οὐχὶ ῥήματα μόνον. Ἐνταῦθα ἀναγκαῖον εἰπεῖν τί δὴ τοῦτό ἐστιν, Ὅτι ἐκεῖθεν μὲν εἰς εἰδωλολατρείαν ἐξέπιπτον οἱ ἄνθρωποι μείζονα, ἐντεῦθεν δὲ οὐκέτι. Πῶς; Τὸ γὰρ νομισθῆναι τοῦτον τοιοῦτον, τιμὴ εἰς τὸν Θεὸν ἣν" διὰ γὰρ τοῦτο προλαβὼν εἶπε· Καὶ ἐμοὶ δὲ οὐκ ἐν σοφίᾳ τῇ οὔσῃ ἐν ἐμοὶ ἀπεκαλύφθη. Ἄλλως δὲ, οὐδὲ φαίνεται προσιέμενος τὰς σπονδάς " εἶπε μὲν γὰρ, φησὶν, ὅτι χρὴ σπεῖσαι, οὔπω δὲ δῆλον ἐγένετο, ὅτι καὶ τὸ ἔργον παρηκολούθησεν. Ἐκεῖ δὲ ἤνεγκαν ὥστε τοὺς ταύρους καταθῦσαι «“ καὶ ἐκάλουν τὸν μὲν Δία, τὸν δὲ Ἑρμῆν. Τὸν μὲν οὖν μανιάχην προσήκατο, ἵνα δῆλον ἑαυτὸν ποιήσῃ τὴν μέντοι σπονδὴν διὰ τί μὴ φαίνεται διακρουόμενος; καὶ γὰρ ἐκεῖ οὐκ ἐποίησαν, ἀλλ' ἐπεχείρησαν, καὶ ἐκώλυσαν οἱ ἀπόστολοι" ὥστε καὶ ἐνταῦθα ἔδει εὐθέως διακρούσασθαι " καὶ ἐκεῖ μὲν δῆμος ὁλόκληρος ἦν, ἐνταῦθα δὲ τύραννος. Τί οὖν αὐτὸν οὐκ ἀπήγαγε, Προλαβὼν εἶπον, ὅτι οὐκ ὡς θεῷ ἔσπενδεν ἐπὶ ἀνατροπῇ τοῦ σεβάσματος, ἀλλ᾽ ἐπὶ μείζονι θαύματι. Πῶς; Ὅτι τοῦ Θεοῦ ἕνεκεν διάταγμα τέθεικεν, ὁμολογῶν αὐτοῦ τὴν δεσποτείαν" ὥστε οὐκ ἠκρωτηρίαζε τὴν τιμήν. Ἐκεῖνοι δὲ οὐκ οὕτως, ἀλλ αὑτοὺς ἐνόμιζον εἶναι τοὺς θεούς" διὰ “Ἄλλως δὲ, καὶ προσκυνήσας ἐνταῦθα, τότε ταῦτα ποιεῖ" οὐδὲ γὰρ ὡς θεῷ προσεκύνησεν, ἀλλ᾽ ὡς ἀνθρώπῳ σοφῷ. Οὐ δῆλον δὲ οὐδὲ ὅτι ἔσπεισεν" εἰ δὲ καὶ ἔσπεισεν, ἀλλ᾽ οὐ δεχομένου τοῦ Δανιήλ. Τί δὲ, ὅτι αὑτὸν καὶ Βαλτάσαρ ἐκάλεσεν, τοῦ θεοῦ αὐτοῦ τὸ ὄνομα; Οὕτως οὐδὲν θαῦμα ἡγοῦντο αὐτῶν τοὺς θεοὺς, ὅπου γε καὶ τὸν αἰχμάλωτον οὕτως ἐκάλει ὁ πάντας κελεύων τὴν εἰκόνα προσκυνεῖν τὴν παντοδαπὴν καὶ ποικίλην, καὶ τὸν δράκοντα σέβων. καὶ ἐκείνων πολὺ ἦσαν ἀνοητότεροι οἱ Βαβυλώνιοι τῶν ἐν Λύστρᾳ᾽ διὸ οὐκ ἐνῆν εὐθέως ἐνάγειν αὐτοὺς εἰς τοῦτο. Καὶ πολλὰ ἄν τις εἴποι " τέως δὲ ταῦτα ἀρκεῖ. “Ἂν τοίνυν βουλώμεθα πάντων ἐπιτυχεῖν τῶν ἀγαθῶν, τὰ κατὰ Θεὸν ζητῶμεν. Ὥσπερ γὰρ οἱ τὰ τοῦ κόσμου ζητοῦντες, καὶ τούτων καὶ ἐκείνων ἐκπίπτουσιν οὕτως οἱ τὰ κατὰ Θεὸν προτιμῶντες, ἀμφοτέρων ἐπιτυγχάνουσι. Μὴ δὴ ταῦτα λοιπὸν ζητῶμεν, ἀλλ' ἐκεῖνα, ἵνα καὶ τῶν ἐπηγγελμένων ἀγαθῶν ἐπιτύχωμεν ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ
Ti dēpot᾽ oun houtō tapeinos hōn, ou diekrousato oute tēn proskynēsin tēn para tou basileōs, oute tas spoudas? Touto ouk erō arkei gar moi to zētēma monon eipein" to de loipon hymin aphiēmi, hina kan houtō dianastēsō hymōn tēn dianoian. Ekeino mentoi parengyō, panta dia ton tou Theou phobon haireisthai, hypodeigmata toiauta echontas “ kai hoti ontōs kai tōn entautha epiteuxometha, ean tōn mellontōn gnēsiōs antilabōmetha. "Hoti gar ouk aponoią touto epoiēse, dēlon apo tou eipein, Ta domata sou soi estō. Kai gar kai touto palin heteron zētēma, pōs tǭ logǭ diakrouomenos, dia tōn ergōn edexato tēn timēn, kai ephorese ton maniachēn. Kai ho men Hērōdēs akousas, Phōnē Theou. kai ouk anthrōpou, epeidē mē edōke doxan tǭ Theǭ, dierrhagē, kai exechythē ta splanchna autou" houtos de kai Theou timēn prosēkato, ouchi rhēmata monon. Entautha anankaion eipein ti dē touto estin, Hoti ekeithen men eis eidōlolatreian exepipton hoi anthrōpoi meizona, enteuthen de ouketi. Pōs? To gar nomisthēnai touton toiouton, timē eis ton Theon hēn" dia gar touto prolabōn eipe; Kai emoi de ouk en sophią tę̄ ousę̄ en emoi apekalyphthē. Allōs de, oude phainetai prosiemenos tas spondas " eipe men gar, phēsin, hoti chrē speisai, oupō de dēlon egeneto, hoti kai to ergon parēkolouthēsen. Ekei de ēnenkan hōste tous taurous katathysai «“ kai ekaloun ton men Dia, ton de Hermēn. Ton men oun maniachēn prosēkato, hina dēlon heauton poiēsę̄ tēn mentoi spondēn dia ti mē phainetai diakrouomenos? kai gar ekei ouk epoiēsan, all' epecheirēsan, kai ekōlysan hoi apostoloi" hōste kai entautha edei eutheōs diakrousasthai " kai ekei men dēmos holoklēros ēn, entautha de tyrannos. Ti oun auton ouk apēgage, Prolabōn eipon, hoti ouk hōs theǭ espenden epi anatropę̄ tou sebasmatos, all᾽ epi meizoni thaumati. Pōs? Hoti tou Theou heneken diatagma tetheiken, homologōn autou tēn despoteian" hōste ouk ēkrōtēriaze tēn timēn. Ekeinoi de ouk houtōs, all hautous enomizon einai tous theous" dia “Allōs de, kai proskynēsas entautha, tote tauta poiei" oude gar hōs theǭ prosekynēsen, all᾽ hōs anthrōpǭ sophǭ. Ou dēlon de oude hoti espeisen" ei de kai espeisen, all᾽ ou dechomenou tou Daniēl. Ti de, hoti hauton kai Baltasar ekalesen, tou theou autou to onoma? Houtōs ouden thauma hēgounto autōn tous theous, hopou ge kai ton aichmalōton houtōs ekalei ho pantas keleuōn tēn eikona proskynein tēn pantodapēn kai poikilēn, kai ton drakonta sebōn. kai ekeinōn poly ēsan anoētoteroi hoi Babylōnioi tōn en Lystrą᾽ dio ouk enēn eutheōs enagein autous eis touto. Kai polla an tis eipoi " teōs de tauta arkei. “An toinyn boulōmetha pantōn epitychein tōn agathōn, ta kata Theon zētōmen. Hōsper gar hoi ta tou kosmou zētountes, kai toutōn kai ekeinōn ekpiptousin houtōs hoi ta kata Theon protimōntes, amphoterōn epitynchanousi. Mē dē tauta loipon zētōmen, all' ekeina, hina kai tōn epēngelmenōn agathōn epitychōmen en Christǭ Iēsou tǭ Kyriǭ
Why then, being so humble, did he not refuse either the king's worship or the libations? This I will not say; for it is enough for me only to state the question; the rest I leave to you, so that in this way at least I may rouse your minds. This, however, I urge: to choose everything for the sake of the fear of God, since we have such examples; and that we shall truly obtain even the things here, if we genuinely lay hold of the things to come. For that he did not do this from pride is clear from his saying, “Let your gifts be for yourself.” For this again is another question: how, refusing in word, he accepted the honor in deed and wore the chain. And Herod, when he heard, “The voice of a god, and not of a man,” because he did not give glory to God, burst open and his bowels poured out; but this man accepted even the honor due to God, not words only. Here it is necessary to say what this is: that from that [course] people would fall into greater idolatry, but from this not so. How? For him to be thought such a one was an honor to God; for this is why he had said beforehand, “And to me it was revealed not by any wisdom that is in me.” Besides, he does not appear to have accepted the libations; for [the king] said, it says, that they must offer libation, but it has not become clear that the deed followed. But there [at Lystra] they brought bulls to sacrifice, and called the one Zeus and the other Hermes. He accepted the chain, then, so as to make himself known; but why does he not appear to have refused the libation? For there too they did not do it, but attempted it, and the apostles prevented it; so here too he should have refused at once; and there it was a whole populace, here a tyrant. Why then did he not stop him? As I said before, he was not offering libation as to a god to overturn the worship [of God], but on account of a greater miracle. How? Because he issued a decree for God's sake, confessing his lordship; so that he did not mutilate the honor [due to God]. But those men did not do so, but thought them to be the gods themselves… Besides, it is only after having bowed down here that he does these things; for he did not bow down as to a god, but as to a wise man. And it is not clear that he offered libation; and if he did, Daniel did not accept it. And what of his calling him Belteshazzar too, the name of his god? So little did they think their gods anything wonderful, since he who commanded everyone to worship the image, many-colored and variegated, and who revered the dragon, called a captive by that name. And the Babylonians were much more senseless than those in Lystra; that is why it was not possible to lead them to this at once. And one could say much; but for now this is enough. If, then, we wish to obtain all good things, let us seek the things that are according to God. For just as those who seek the things of the world fall short both of these and of those, so those who prefer the things according to God obtain both. Let us not, then, seek these things any longer, but those, so that we may also obtain the promised good things, in Christ Jesus our Lord…
Dan 5:17 (quotation, high confidence) · Dan 5:29 (allusion, high confidence) · Acts 12:22–23 (quotation, high confidence) · Dan 2:30 (quotation, high confidence) · Dan 2:46 (allusion, high confidence) · Acts 14:11–13 (allusion, high confidence) · Dan 2:47 (allusion, medium confidence) · Dan 4:8 (allusion, high confidence) · Dan 3:1–6 (allusion, high confidence)
Notes and citation
Summary: Chrysostom poses, and partly answers, the question why the humble Daniel accepted Nebuchadnezzar's worship and a golden chain, contrasting him with Herod, who was struck for accepting divine honor, and with the apostles at Lystra.
- Quotations: Dan 5:17, 29 (the chain is given by Belshazzar); Acts 12:22–23; Dan 2:30, 46; Acts 14:11–13; Dan 2:47; Dan 4:8 (Belteshazzar after the name of Nebuchadnezzar's god); Dan 3:1–6; Bel 23–27 (the dragon). The text before 26.5 (sections 3–4) is part of 26.2. The section ends in mid-sentence in the scan (the doxology is lost); a trailing apparatus fragment was removed.
Notes on the original text
- Digital text corrected (OCR slip: «οὔ κόσμου for τοῦ κόσμου; OCR slip: Λλλως δὲ, οὐδὲ φαίνεται πρὸστέμενος τὰς σπονδάς " εἴπ: for Ἄλλως δὲ, οὐδὲ φαίνεται προσιέμενος τὰς σπονδάς " εἶπε; OCR slip: διαναστήσον for διαναστήσω; OCR slip: διαχρουόμενος; καὶ γὰῤ for διακρουόμενος; καὶ γὰρ; OCR slip: διαχρούσασθαι for διακρούσασθαι; OCR slip: δὲ. τύραννος for δὲ τύραννος; OCR slip: ζὴτημαᾶ for ζήτημα; OCR slip: λύγῳ διαχρουόμενος for λόγῳ διακρουόμενος; OCR slip: μείξονι for μείζονι; OCR slip: ξήτημα for ζήτημα; OCR slip: οὐκὶ ῥήματα for οὐχὶ ῥήματα; OCR slip: παρηκχολούθησεν, Ἔχεϊ for παρηκολούθησεν. Ἐκεῖ; OCR slip: προλαδὼν εἶπον for Προλαβὼν εἶπον; OCR slip: πρὸλαδὼν εἶπε' for προλαβὼν εἶπε·; OCR slip: σέδων for σέβων; OCR slip: σεδάσματος for σεβάσματος; OCR slip: τὸδνομα for τὸ ὄνομα; OCR slip: φόθον αἱρεῖσῆοι for φόβον αἱρεῖσθαι; OCR slip: ἀἁ πόστολοι" ὥττε for ἀπόστολοι" ὥστε; OCR slip: ἂνθρώπου for ἀνθρώπου; OCR slip: ἐνὴν for ἐνῆν; OCR slip: ἐπιτευξόμεθσ, ἐὰν τῶμμελλόντων γνησίως ἀντιλαδώμεθα for ἐπιτευξόμεθα, ἐὰν τῶν μελλόντων γνησίως ἀντιλαβώμεθα; OCR slip: ἐχείνων πολὺ ἦσαν ἀνοητότεροι οἱ Βαδυλώνιοι for ἐκείνων πολὺ ἦσαν ἀνοητότεροι οἱ Βαβυλώνιοι; OCR slip: ἐχείνων ἐχπίπιουσιν for ἐκείνων ἐκπίπτουσιν; OCR slip: ἑἐχάλει for ἐκάλει; OCR slip: ἡχρωτηρίαζε for ἠκρωτηρίαζε; OCR slip: ἹΠρύνδης for Ἡρώδης; trailing apparatus fragment removed): ξήτημα → ζήτημα; διαναστήσον → διαναστήσω; φόθον αἱρεῖσῆοι → φόβον αἱρεῖσθαι; ἐπιτευξόμεθσ, ἐὰν τῶμμελλόντων γνησίως ἀντιλαδώμεθα → ἐπιτευξόμεθα, ἐὰν τῶν μελλόντων γνησίως ἀντιλαβώμεθα; ζὴτημαᾶ → ζήτημα; λύγῳ διαχρουόμενος → λόγῳ διακρουόμενος; ἹΠρύνδης → Ἡρώδης; ἂνθρώπου → ἀνθρώπου; οὐκὶ ῥήματα → οὐχὶ ῥήματα; πρὸλαδὼν εἶπε' → προλαβὼν εἶπε·; Λλλως δὲ, οὐδὲ φαίνεται πρὸστέμενος τὰς σπονδάς " εἴπ: → Ἄλλως δὲ, οὐδὲ φαίνεται προσιέμενος τὰς σπονδάς " εἶπε; παρηκχολούθησεν, Ἔχεϊ → παρηκολούθησεν. Ἐκεῖ; διαχρουόμενος; καὶ γὰῤ → διακρουόμενος; καὶ γὰρ; ἀἁ πόστολοι" ὥττε → ἀπόστολοι" ὥστε; διαχρούσασθαι → διακρούσασθαι; δὲ. τύραννος → δὲ τύραννος; προλαδὼν εἶπον → Προλαβὼν εἶπον; σεδάσματος → σεβάσματος; μείξονι → μείζονι; ἡχρωτηρίαζε → ἠκρωτηρίαζε; τὸδνομα → τὸ ὄνομα; ἑἐχάλει → ἐκάλει; σέδων → σέβων; ἐχείνων πολὺ ἦσαν ἀνοητότεροι οἱ Βαδυλώνιοι → ἐκείνων πολὺ ἦσαν ἀνοητότεροι οἱ Βαβυλώνιοι; ἐνὴν → ἐνῆν; «οὔ κόσμου → τοῦ κόσμου; ἐχείνων ἐχπίπιουσιν → ἐκείνων ἐκπίπτουσιν; ἃ (ρη᾽δοίιιπι 6βὲ, Ἐκ, δὲ ἣν, καὶ τοὺς τ. ὥστε καταθῦ» σαι. → .
Extrabiblical texts: Bel 23-27 (Bel and the Dragon [in RC, EO, ETH canons]; allusion)
Cite (SBL): Chrysostom, Hom. Heb. 26.5 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/26-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/26-5
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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.