Homilies on Hebrews 27.1–28.1
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 27
27.1PG 63:18
Πίστει πεποίηκε τὸ Πάσχα καὶ τὴν πρόσχυσιν τοῦ αἵματος, ἵνα μὴ ὁ ὀλοθρεύων τὰ πρωθρὰν θάλασσαν ὡς διὰ ξηρᾶς γῆς" ἧς πεῖραν λαβόντες οἱ Αἰγύπτιοι, κατεπι αν. Πίστει τοῖς ἀπειθήσασι, δεξαμένη τοὺς κατασκόπους μετ᾽ εἰρήνης. Πολλὰ μεταξὺ κατασκευάζειν ὁ Παῦλος εἴωθε, καὶ πυκνός ἔστι τοῖς νοήμασι. Τοιαύτη γὰρ ἣ τοῦ Πνεύματος χάρις" οὐκ ἐν πλήθει λόγων ὀλίγα περιέχει νοήματα, ἀλλὰ βραχύτητι ῥημάτων μεγάλην καὶ πολλὴν διάνοιαν ἐντίθησιν. Ὅρα γοῦν πῶς ἐν τάξει παρακλήσεως καὶ περὶ πίστεως διαλεγόμενος, οἵου ὑπομιμνήσκει τύπου καὶ μυστηρίου, οὗ τὴν ἀλήθειαν ἔχομεν. Πίστει, φησὶ, πεποίηκε τὸ Πάσχα καὶ τὴν πρόσχυσιν τοῦ αἵματος, ἵνα μὴ ὁ ὀλοθρεύων τὰ πρωτότοκα θίγῃ αὐτῶν. " Τί δέ ἐστιν, Ἡ πρόσχυσις τοῦ αἵματος; ᾿Αρνίον ἐθύετο κατὰ οἰκίαν, καὶ τὸ αἷμα αὐτοῦ ἐπεχρίετο ταῖς φλιαῖς, καὶ τοῦτο ἦν ἀποτείχισις τῆς ἀπωλείας τῆς Αἰγυπτιακῆς. Εἰ τοίνυν αἷμα ἀρνίου ἐν μέσοις Αἰγυπτίοις καὶ ἐν ὀλέθρῳ τοσούτῳ ἀσινεῖς διεφύλαττε τοὺς Ἰουδαίους " πολλῷ μᾶλλον διασώσει ἡμᾶς, οὐκ ἐν ταῖς φλιαῖς, ἀλλ᾽ ἐπὶ ταῖς ψυχαῖς τὸ αἷμα ἐπιχριόμενον τοῦ Χριστοῦ " καὶ γὰρ καὶ νῦν ὁ ὀλοθρεύων ἐν τῇ βαθείᾳ νυκτὶ ταύτῃ περιέρχεται. ᾿Αλλ᾽ ὁπλιζώμεθα ἐκείνῃ τῇ θυσίᾳ. Πρόσχυσιν τὴν χρίσιν καλεῖ " ἀπὸ γὰρ Αἰγύπτου ἐξήγαγεν ἡμᾶς ὁ Θεὸς, ἀπὸ τοῦ σκότους, ἀπὸ τῆς εἰδωλολατρείας. Καίτοι τὸ γενόμενον οὐδὲν ἣν, τὸ δὲ κατορθούμενον μέγα " τὸ μὲν γὰρ γενόμενον αἷμα, τὸ δὲ κατορθούμενον σωτηρία καὶ ἔμφραξις καὶ κώλυμα ἀπωλείας. Ἐφοβήθη τὸ αἷμα ὁ ἄγγελος " ἦδει γὰρ τίνος ἣν τύπος " ἔφριξε, τὸν Δεσποτικὸν θάνατον ἐννοήσας" διὰ τοῦτο οὐκ ἔθιγε τῶν φλιῶν. Εἶπε Μωϋσῆς. Ὑμεῖς δὲ αὐτοῦ τοῦ ἀμνοῦ ἔχοντες τὸ αἷμα, οὐ θαρσεῖτε; Πίστει διέβησαν τὴν Ἐρυθρὰν θάλασσαν, ὡς διὰ ξηρῆς γῆς. Πάλιν λαὸν ὁλόκληρον παραβάλλει λαῷ, ἵνα μὴ λέγωσιν, ὅτι Οὐ δυνάμεθα κατὰ τοὺς ἁγίους γενέσθαι. Πίστει, φησὶ, διέβησαν τὴν Ἐρυθρὰν θάλασσαν ὡς διὰ ξηρᾶς γῆς " ἧς πεῖραν λαβόντες οἱ Αἰγύπτιοι κατεπόθησαν. Ἐνταῦθα αὐτοὺς καὶ εἰς ὑπόμνησιν ἄγει τῶν παθημάτων τῶν ἐν Αἰγύπτῳ. Πῶς πίστει; Ὅτι ἤλπισαν διὰ τῆς θαλάσσης διαβήσεσθαι, καὶ διὰ τοῦτο ηὔχοντο " μᾶλλον δὲ Μωῦσῆς ἦν ὁ εὐχόμενος. Ὁρᾷς ὅτι πανταχοῦ ἣ πίστις τοὺς λογισμοὺς ὑπερβαίνει τοὺς ἀνθρωπίνους καὶ τὴν ἀσθένειαν καὶ τὴν ταπεινότητα; ὁρᾷς, ὁμοῦ καὶ ἐπίστευον, καὶ τὴν κόλασιν ἐδεδοίκεσαν ἕν τε τῷ αἵματι τῶν θυρῶν, ἕν τε τῇ Ἐρυθρᾷ θαλάττῃ; Καὶ τοῦτο ἐδήλου, ὅτι ὕδωρ ἦν, διὰ τῶν ἐμπεσόντων καὶ ἀποπνιγέντων, καὶ ὅτι οὐκ ἦν φαντασία, ἀλλ᾽ ἀλήθεια. Ὥσπερ δὲ ἐπὶ τῶν λεόντων οἱ ἀναλωθέντες ἐδείκνυον τῶν πραγμάτων τὴν ἀλήθειαν, καὶ ἐπὶ τῆς καμίνου οἱ καέντες " οὕτω καὶ νῦν ὁρᾷς τὰ αὐτὰ πράγματα τοῖς μὲν πρὸς σωτηρίας καὶ εὐδοκιμήσεως, τοῖς δὲ πρὸς ἀπωλείας γινόμενα. Τοιοῦτόν ἐστιν ἡ πίστις ἀγαθόν “ καὶ γὰρ ὅταν εἰς ἀμηχανίαν ἐμπέσωμεν, τότε ἀπαλλαττόμεθα, κἂν πρὸς αὐτὸν τὸν θάνατον ἔλθωμεν, κἂν σβεσθῇ τὰ καθ᾽ ἡμᾶς. Τί γὰρ ἄλλο ἦν λοιπόν; Αἰγύπτιοι καὶ θάλασσα αὐτοὺς ἀόπλους ἐκύκλουν, καὶ ἢ ἀποπνιγῆναι ἐχρῆν φεύγοντας, ἣ εἰς τὰς Αἰγυπτιακὰς χεῖρας ἐμπεσεῖν. ᾿Αλλ᾽ ὅμως ἀπὸ ἀμηχάνων αὐτοὺς διέσωσε" τὸ αὐτὸ ὕδωρ τοῖς μὲν ὑπεστρώννυτο καθάπερ γῆ. τοὺς δὲ κατεπόντιζε καθάπερ θάλαττα " ἐκεῖ μὲν τῆς φύσεως ἐπελανθάνετο, ἐνταῦθα δὲ καὶ ὡπλίζετο κατ᾽ αὐτῶν Πίστει τὰ τείχη Ἱεριχὼ ἔπεσε, κυκλωθέντα ἐπὶ ἑπτὰ ἡμέρας. Οὐ γὰρ δὴ σαλπίγγων ἠχὴ λίθους οἵα τε καταβάλλειν ἐστὶ, κἂν μυρία τις ἔτη σαλπίζῃ, ἀλλ᾽ ἡ πίστις πάντα δύναται.
Pistei pepoiēke to Pascha kai tēn proschysin tou haimatos, hina mē ho olothreuōn ta prōthran thalassan hōs dia xēras gēs" hēs peiran labontes hoi Aigyptioi, katepi an. Pistei tois apeithēsasi, dexamenē tous kataskopous met᾽ eirēnēs. Polla metaxy kataskeuazein ho Paulos eiōthe, kai pyknos esti tois noēmasi. Toiautē gar hē tou Pneumatos charis" ouk en plēthei logōn oliga periechei noēmata, alla brachytēti rhēmatōn megalēn kai pollēn dianoian entithēsin. Hora goun pōs en taxei paraklēseōs kai peri pisteōs dialegomenos, hoiou hypomimnēskei typou kai mystēriou, hou tēn alētheian echomen. Pistei, phēsi, pepoiēke to Pascha kai tēn proschysin tou haimatos, hina mē ho olothreuōn ta prōtotoka thigę̄ autōn. " Ti de estin, Hē proschysis tou haimatos? ᾿Arnion ethyeto kata oikian, kai to haima autou epechrieto tais phliais, kai touto ēn apoteichisis tēs apōleias tēs Aigyptiakēs. Ei toinyn haima arniou en mesois Aigyptiois kai en olethrǭ tosoutǭ asineis diephylatte tous Ioudaious " pollǭ mallon diasōsei hēmas, ouk en tais phliais, all᾽ epi tais psychais to haima epichriomenon tou Christou " kai gar kai nyn ho olothreuōn en tę̄ batheią nykti tautę̄ perierchetai. ᾿All᾽ hoplizōmetha ekeinę̄ tę̄ thysią. Proschysin tēn chrisin kalei " apo gar Aigyptou exēgagen hēmas ho Theos, apo tou skotous, apo tēs eidōlolatreias. Kaitoi to genomenon ouden hēn, to de katorthoumenon mega " to men gar genomenon haima, to de katorthoumenon sōtēria kai emphraxis kai kōlyma apōleias. Ephobēthē to haima ho angelos " ēdei gar tinos hēn typos " ephrixe, ton Despotikon thanaton ennoēsas" dia touto ouk ethige tōn phliōn. Eipe Mōÿsēs. Hymeis de autou tou amnou echontes to haima, ou tharseite? Pistei diebēsan tēn Erythran thalassan, hōs dia xērēs gēs. Palin laon holoklēron paraballei laǭ, hina mē legōsin, hoti Ou dynametha kata tous hagious genesthai. Pistei, phēsi, diebēsan tēn Erythran thalassan hōs dia xēras gēs " hēs peiran labontes hoi Aigyptioi katepothēsan. Entautha autous kai eis hypomnēsin agei tōn pathēmatōn tōn en Aigyptǭ. Pōs pistei? Hoti ēlpisan dia tēs thalassēs diabēsesthai, kai dia touto ēuchonto " mallon de Mōysēs ēn ho euchomenos. Horąs hoti pantachou hē pistis tous logismous hyperbainei tous anthrōpinous kai tēn astheneian kai tēn tapeinotēta? horąs, homou kai episteuon, kai tēn kolasin ededoikesan hen te tǭ haimati tōn thyrōn, hen te tę̄ Erythrą thalattę̄? Kai touto edēlou, hoti hydōr ēn, dia tōn empesontōn kai apopnigentōn, kai hoti ouk ēn phantasia, all᾽ alētheia. Hōsper de epi tōn leontōn hoi analōthentes edeiknyon tōn pragmatōn tēn alētheian, kai epi tēs kaminou hoi kaentes " houtō kai nyn horąs ta auta pragmata tois men pros sōtērias kai eudokimēseōs, tois de pros apōleias ginomena. Toiouton estin hē pistis agathon “ kai gar hotan eis amēchanian empesōmen, tote apallattometha, kan pros auton ton thanaton elthōmen, kan sbesthę̄ ta kath᾽ hēmas. Ti gar allo ēn loipon? Aigyptioi kai thalassa autous aoplous ekykloun, kai ē apopnigēnai echrēn pheugontas, hē eis tas Aigyptiakas cheiras empesein. ᾿All᾽ homōs apo amēchanōn autous diesōse" to auto hydōr tois men hypestrōnnyto kathaper gē. tous de katepontize kathaper thalatta " ekei men tēs physeōs epelanthaneto, entautha de kai hōplizeto kat᾽ autōn Pistei ta teichē Hierichō epese, kyklōthenta epi hepta hēmeras. Ou gar dē salpingōn ēchē lithous hoia te kataballein esti, kan myria tis etē salpizę̄, all᾽ hē pistis panta dynatai.
“By faith he kept the Passover and the pouring of the blood, so that the destroyer of the firstborn [might not touch them. By faith they crossed] the Red Sea as by dry land; and when the Egyptians attempted it, they were swallowed up. By faith [the walls of Jericho fell … By faith Rahab the harlot did not perish with] those who disobeyed, having received the spies with peace.” Paul is accustomed to work in many things by the way, and he is dense in his thoughts. For such is the grace of the Spirit: it does not hold few thoughts in a multitude of words, but places a great and abundant meaning in brevity of expression. See, at any rate, how, while in the course of exhortation and speaking about faith, he reminds them of what type and mystery, the reality of which we possess. “By faith,” he says, “he kept the Passover and the pouring of the blood, so that the destroyer of the firstborn might not touch them.” And what is “the pouring of the blood”? A lamb was sacrificed in each house, and its blood was smeared on the doorposts, and this was a wall against the Egyptian destruction. If, then, the blood of a lamb kept the Jews unharmed in the midst of the Egyptians and in so great a destruction, much more will the blood of Christ save us, smeared not on the doorposts but on our souls. For even now the destroyer goes about in this deep night. But let us arm ourselves with that sacrifice. He calls the anointing a “pouring”; for God led us out of Egypt, out of darkness, out of idolatry. And yet what was done was nothing, but what was accomplished was great; for what was done was blood, but what was accomplished was salvation, a barrier and a hindrance to destruction. The angel feared the blood; for he knew whose type it was; he shuddered, thinking of the Master's death; that is why he did not touch the doorposts. Moses said … And you, who have the blood of the Lamb himself, are you not confident? “By faith they crossed the Red Sea as by dry land.” Again he sets a whole people beside a people, so that they may not say, “We cannot become like the saints.” “By faith,” he says, “they crossed the Red Sea as by dry land; and when the Egyptians attempted it, they were swallowed up.” Here he also brings them to the remembrance of their sufferings in Egypt. How by faith? Because they hoped to cross through the sea, and for that reason they prayed; or rather it was Moses who prayed. Do you see that everywhere faith surpasses human reasonings, and weakness and lowliness? Do you see that at the same time they believed and feared the punishment, both in the blood on the doors and at the Red Sea? And it was shown that it was water by those who fell in and were drowned, and that it was not an illusion but reality. And just as in the case of the lions those who were devoured showed the reality of the facts, and in the case of the furnace those who were burned, so now too you see the same things turning out for some to salvation and renown, for others to destruction. Such a good thing is faith: for when we fall into helplessness, then we are delivered, even if we come to death itself, even if our affairs are [quenched]. For what else was left? Egyptians and sea surrounded them unarmed, and they had either to be drowned as they fled, or to fall into the hands of the Egyptians. But nevertheless he saved them out of a hopeless situation; the same water was spread beneath some like land, and drowned others like sea; there it forgot its nature, here it even armed itself against them. “By faith the walls of Jericho fell, after they had been encircled for seven days.” For surely the sound of trumpets cannot throw down stones, even if one blows trumpets for countless years; but faith can do all things.
Heb 11:28–31 (quotation, high confidence) · Exod 12:7 (allusion, high confidence) · Exod 12:21–23 (allusion, high confidence) · Exod 14:10–31 (allusion, high confidence) · Dan 6:24 (allusion, medium confidence) · Dan 3:22 (allusion, medium confidence) · Josh 6:12–20 (allusion, high confidence) · 1 Cor 5:7 (echo, medium confidence)
Notes and citation
Summary: Expounding Heb 11:28–30, Chrysostom shows that the Passover blood was a type of Christ's blood, which protects souls far more surely, and that by faith Israel crossed the Red Sea and brought down the walls of Jericho.
- The opening lemma (Heb 11:28–31) is garbled in the scan; bracketed words are supplied from the biblical text. Quotations and allusions: Exod 12:7, 13, 21–23; Exod 14:10–31; Dan 6:24; Dan 3:22; Josh 6:12–20; 1 Cor 5:7. A few words after “Moses said” are lost (marked …).
Notes on the original text
- Digital text corrected (OCR slip: «λαθόντες for λαβόντες; OCR slip: Αἰγυπτιακῇς. ΕΣ for Αἰγυπτιακῆς. Εἰ; OCR slip: Αἰγυπτιαχὰ; for Αἰγυπτιακὰς; OCR slip: Αἰγύ- «τιοι for Αἰγύπτιοι; OCR slip: Μωῦτες for Μωϋσῆς; OCR slip: Πνεύμᾶτος for Πνεύματος; OCR slip: αρωτόξοχα for πρωτότοκα; OCR slip: βρυχύτητι for βραχύτητι; OCR slip: γιγόμενα. Τοτοῦτόν for γινόμενα. Τοιοῦτόν; OCR slip: διέδησαν τὴν Ἐρυθρὰν θάλασσαν ὡς διὰ ξηρᾶς γῆς " ἧς πεῖραν λαδόντες for διέβησαν τὴν Ἐρυθρὰν θάλασσαν ὡς διὰ ξηρᾶς γῆς " ἧς πεῖραν λαβόντες; OCR slip: διέδησαν τὴν ᾿Ερυθρὰν θάλασσαν, ὡς διὰ ξηρῆς for διέβησαν τὴν Ἐρυθρὰν θάλασσαν, ὡς διὰ ξηρῆς; OCR slip: διαδήσεσθαι for διαβήσεσθαι; OCR slip: εζωθε for εἴωθε; OCR slip: θυσί. Πρόσχυτιν for θυσίᾳ. Πρόσχυσιν; OCR slip: κατο ορθούμενον for κατορθούμενον; OCR slip: καῖς ψυχαῖς for ταῖς ψυχαῖς; OCR slip: κυχλωθέντα for κυκλωθέντα; OCR slip: λεόυων for λεόντων; OCR slip: μὰν τῆς for μὲν τῆς; OCR slip: παθημάτῶν for παθημάτων; OCR slip: παραθάλλει for παραβάλλει; OCR slip: πυχνός for πυκνός; OCR slip: τι; ἔτη σαλπίξῃ for τις ἔτη σαλπίζῃ; OCR slip: τοῖ; μὲν for τοῖς μὲν; OCR slip: τῇς εἰδω- )ολατρείας for τῆς εἰδωλολατρείας; OCR slip: φαντατία for φαντασία; OCR slip: χατεπόντιζε for κατεπόντιζε; OCR slip: χαἕντες for καέντες; OCR slip: χἂᾶν σθῇ for κἂν σβεσθῇ; OCR slip: ἀπειϑήσασι for ἀπειθήσασι; OCR slip: ἀποτείχισι; for ἀποτείχισις; OCR slip: ἀπωλεία:. Ἐφοδήθη for ἀπωλείας. Ἐφοβήθη; OCR slip: ἐν-. νοήσας for ἐννοήσας; OCR slip: ἐξ. ἤγαγεν for ἐξήγαγεν; OCR slip: ἐχύχλουν, καὶ ἧ for ἐκύκλουν, καὶ ἢ; OCR slip: ἐχὴ λίθου: οἷα τε χαταθάλλειν for ἠχὴ λίθους οἵα τε καταβάλλειν; OCR slip: Ἐν- «αὖθα for Ἐνταῦθα; OCR slip: ὑπερδαχΐνει τοὺς ἀνἡρωπίνου; for ὑπερβαίνει τοὺς ἀνθρωπίνους; OCR slip: ὑπεστρώνγυτο for ὑπεστρώννυτο; OCR slip: “οσούτῳ for τοσούτῳ): «λαθόντες → λαβόντες; ἀπειϑήσασι → ἀπειθήσασι; εζωθε → εἴωθε; πυχνός → πυκνός; Πνεύμᾶτος → Πνεύματος; βρυχύτητι → βραχύτητι; αρωτόξοχα → πρωτότοκα; ἀποτείχισι; → ἀποτείχισις; Αἰγυπτιακῇς. ΕΣ → Αἰγυπτιακῆς. Εἰ; “οσούτῳ → τοσούτῳ; καῖς ψυχαῖς → ταῖς ψυχαῖς; θυσί. Πρόσχυτιν → θυσίᾳ. Πρόσχυσιν; ἐξ. ἤγαγεν → ἐξήγαγεν; τῇς εἰδω- )ολατρείας → τῆς εἰδωλολατρείας; κατο ορθούμενον → κατορθούμενον; ἀπωλεία:. Ἐφοδήθη → ἀπωλείας. Ἐφοβήθη; ἐν-. νοήσας → ἐννοήσας; Μωῦτες → Μωϋσῆς; διέδησαν τὴν ᾿Ερυθρὰν θάλασσαν, ὡς διὰ ξηρῆς → διέβησαν τὴν Ἐρυθρὰν θάλασσαν, ὡς διὰ ξηρῆς; παραθάλλει → παραβάλλει; διέδησαν τὴν Ἐρυθρὰν θάλασσαν ὡς διὰ ξηρᾶς γῆς " ἧς πεῖραν λαδόντες → διέβησαν τὴν Ἐρυθρὰν θάλασσαν ὡς διὰ ξηρᾶς γῆς " ἧς πεῖραν λαβόντες; Ἐν- «αὖθα → Ἐνταῦθα; παθημάτῶν → παθημάτων; διαδήσεσθαι → διαβήσεσθαι; ὑπερδαχΐνει τοὺς ἀνἡρωπίνου; → ὑπερβαίνει τοὺς ἀνθρωπίνους; φαντατία → φαντασία; λεόυων → λεόντων; χαἕντες → καέντες; τοῖ; μὲν → τοῖς μὲν; γιγόμενα. Τοτοῦτόν → γινόμενα. Τοιοῦτόν; χἂᾶν σθῇ → κἂν σβεσθῇ; Αἰγύ- «τιοι → Αἰγύπτιοι; ἐχύχλουν, καὶ ἧ → ἐκύκλουν, καὶ ἢ; Αἰγυπτιαχὰ; → Αἰγυπτιακὰς; ὑπεστρώνγυτο → ὑπεστρώννυτο; χατεπόντιζε → κατεπόντιζε; μὰν τῆς → μὲν τῆς; κυχλωθέντα → κυκλωθέντα; ἐχὴ λίθου: οἷα τε χαταθάλλειν → ἠχὴ λίθους οἵα τε καταβάλλειν; τι; ἔτη σαλπίξῃ → τις ἔτη σαλπίζῃ.
Topics: Eucharist
Cite (SBL): Chrysostom, Hom. Heb. 27.1 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/27-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-hom-hebraeos-27-1) · Report an error
Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.
27.2PG 63:18
Ὁρᾷς πανταχοῦ, οὐχὶ ἀκολουθίᾳ, οὐδὲ φύσεως νόμῳ μεταβαλλομένην αὐτὴν, ἀλλὰ παρὰ προσδοκίαν ἅπαντα γινόμενα; Οὐκοῦν καὶ ἐνταῦθα παρὰ προσδοκίαν ἅπαντα γίνεται. Ἐπειδὴ γὰρ ἄνω καὶ κάτω ἔλεγεν, ὅτι δεῖ πιστεύειν ταῖς ἐλπίσι ταῖς μελλούσαις, εἰκότως τοῦτον ἅπαντα τὸν λόγον ἐκίνησε, δεικνὺς ὅτι οὐ νῦν, ἀλλὰ καὶ ἐξ ἀρχῆς πάντα τὰ θαύματα διὰ ταύτης ἤνυσται καὶ κατώρθωται. Πίστει Ῥαὰβ ἡ πόρνη οὐ συναπώλετο τοῖς ἀπειθήσασι, δεξαμένη κατασκόπους μετ᾽ εἰρήνης. Οὐκοῦν αἷγε ἐκείνη τῶν ἀνδρῶν ἤκουσεν ἀπαγγελλόντων, καὶ εὐθέως ἐπίστευσε, Τοιγαροῦν καὶ τὸ τέλος ἐπηκολούθησε " πάντων γὰρ ἀπολωλότων, μόνη διεσώθη. Οὐκ εἶπε πρὸς ἑαυτὴν, ὅτι Μετὰ πολλῶν ἔσομαι τῶν ἐμῶν οὐκ εἶπεν, Ἐγὼ τοσούτων φρονιμωτέρα δύναμαι εἶναι ἀνδρῶν συνετῶν, οἴτινες ἀπιστοῦσι, καὶ ἐγὼ πιστεύσω; Οὐδὲν τοιοῦτον, ὅπερ εἰκὸς ἦν ἄλλον καὶ εἰπεῖν καὶ παθεῖν, ἀλλὰ τοῖς λεγομένοις ἐπίστευσε. Καὶ τί ἔτι λέγω; ἐπιλείψει γάρ με διηγούμενον ὁ χρόνος. Οὐκέτι λοιπὸν τὰ ὀνόματα τίθησιν, ἀλλὰ τελευτήσας εἰς τὴν πόρνην, καὶ ἐντρέψας διὰ τῆς τοῦ προσώπου ποιότητος, οὐκέτι πλατύνει τὰς ἱστορίας, ἵνα μὴ δόξῃ μακρηγορεῖν" οὐ μὴν αὑτὰς ἀφίησιν, ἀλλ' ἐπιτρέχει σφόδρα συνετῶς, τηρῶν ἀμφότερα, καὶ τὸν κόρον φεύγων, καὶ τὴν πυκνότητα οὐ λυμαινόμενος " οὔτε πάντῃ ἐσίγησεν, οὔτε λέγων ἠνώχλησεν, ἀλλ᾽ ἀμφότερα ποιεῖ. Ὅταν γάρ τις ἰσχυρῶ τὸν ἀκροατὴν, πεπεισμένον λοιπὸν ἐνοχλῶν καὶ φιλοτιμίας λαμβάνων δόξαν " δεῖ γὰρ πρὸς τὸ λυσιτελὲς ἁρμόζεσθαι. Καὶ τί ἔτι λέγω, φησίν; ἐπιλείψει γάρ με διηγούμενον ὁ χρόνος περὶ Γεδεὼν Βαράκ τε καὶ Σαμψὼν καὶ Ἰεφθάε, Δαυΐδ τε, καὶ Σαμουήλ, καὶ τῶν προφητῶν. Ἐγκαλοῦσι τῷ Παύλῳ τινὲς ὅτι τὸν Βαρὰκ καὶ τὸν Σαμψὼν καὶ τὸν Ἰεφθάε ἐν τούτοις τίθησι τοῖς τόποις. Τί λέγεις; ὁ τὴν πόρνην θεὶς, τούτους οὐ θήσει; Μὴ γάρ μοι τὸν ἄλλον αὐτῶν βίον εἴπῃς, ἀλλ᾽ εἰ μὴ ἐπίστευσαν καὶ ἔλαμψαν ἂν τῇ πίστει. Καὶ τῶν προφητῶν, φησὶν, οἵ διὰ πίστεως κατηγωνίσαντο βασιλείας. Ὁρᾷς ὅτι οὐχὶ βίον ἐνταῦθα αὐτοῖς μαρτυρεῖ λαμπρόν " οὐδὲ γὰρ τοῦτο προηγουμένως ἦν τὸ ζητούμενον " ἀλλὰ πίστεως τέως ἐξέτασις ἦν. Εἰπὲ γάρ μοι εἰ μὴ πίστει τὸ πᾶν ἤνυσαν; Πῶς; Διὰ πίστεως, φησὶ, κατηγωνίσαντο βασιλείας οἱ περὶ τὸν Γεδεών. Εἰργάσαντο δικαιοσύνην. Τίνες; Αὐτοὶ οὗτοι " ἤτοι τὴν φιλανθρωπίαν ἐνταῦθα δικαιοσύνην εἶπεν. Ἐπέτυχον ἐπαγγελῶν. [πρὶ τοῦ Δαυῖδ οἶμαι αὑτὸν τοῦτο λέγειν. Ποίων δὲ τούτων ἔτυχεν ἐπαγγελιῶν; Ὧν ἔλεγεν, ὅτι τὸ σπέρμα αὐτοῦ καθίσει ἐπὶ τὸν δεσων δύναμιν πυρὸς, ἔφυγον στόματα μαχαίρας. Ὅρα πῶς ἐν αὐτῷ τῷ θανάτῳ ἦσαν, ὁ Δανιὴλ κυκλούμενος ὑπὸ τῶν λεόντων, οἱ παῖδες οἱ τρεῖς ἐν τῇ καμίνῳ διατρίβοντες, ὁ Ἀβραὰμ, ὁ Ἰσαὰκ, ὁ Ἰακὼβ ἐν διαφόροις πειρασμοῖς, καὶ οὐδὲ οὕτως ἀπέγνωσαν. Τοῦτο γὰρ πίστις " ὅταν τὰ πράγματα πρὸς τὸ ἐναντίον ἐκβαίνῃ, τότε δεῖ πιστεύειν ὅτι οὐδὲν ἐναντίον γέγονεν, ἀλλὰ πάντα ἀκόλουθα. Ἔφυγον στόματα μαχαίρας. Περὶ τῶν τριῶν πάλιν οἶμαι παίδων λέγειν αὐτόν. ᾿Ενεδυναμώθησαν ἀπὸ ἀσθενείας, ἐγενήθησαν ἰσχυροὶ ἐν πολέμῳ, παρεμβολὰς ἔκλιναν ἀλλοτρίων. Τὰ κατὰ τὴν ἐπάνοδον τὴν ἀπὸ Βαβυλῶνος ἐνταῦθα αἰνίττεται. "Απὸ ἀσθενείας, φησί" τουτέστιν, ἀπὸ αἰχμαλωσίας. Ὅτε ἤδη ἀπέγνωστο τὰ Ἰουδαϊκὰ, ὅτε ὀστῶν νεκρῶν οὐδὲν διενηνόχεσαν, τότε αὐτοῖς γέγονε τὰ τῆς ἐπανόδου. Τίς γὰρ ἂν ἤλπισεν ἀπὸ Βαβυλῶνος αὐτοὺς, καὶ οὐκ ἐπανήκειν μόνον, ἀλλὰ καὶ ἰσχυροὺς γενήσεσθαι, καὶ κλῖναι παρεμβολὰς ἀλλοτρίων; Ἀλλ᾽ ἡμῖν οὐδὲν τοιοῦτον συνέβη, φησίν, ᾿Αλλὰ ταῦτα τύποι τῶν μελλόντων εἰσίν. Ἔλαβον γυναῖκες ἐξ ἀναστάσεως τοὺς νεκροὺς αὑτῶν. Τὰ κατὰ τοὺς προφήτας ἐνταῦθα λέγει, τὸν Ἑλισσαῖον, τὸν Ἡλίαν" νεκροὺς γὰρ ἀνέστησαν οὗτοι. Ἄλλοι δὲ ἐτυμπανίσθησαν, οὐ προσδεξάμενοι τὴν ἀπολύτρωσιν, ἵνα κρείττονος ἀναστάσεως τύχωσιν. ᾿Αλλ᾽ οὐκ ἡμεῖς ἀναστάσεως ἐτύχομεν. ᾿Αλλ᾽ ἔχω δεῖξαι καὶ ἐκείνους, φησὶν, ἀποτμηθέντας, καὶ μὴ δεξαμένους, ἵνα κρείττονος ἀναστάσεως τύχωσι. Διὰ τί γὰρ, εἰπέ μοι, παρὸν ζῆσαι, οὐκ ἠβουλήθησαν; οὐκ ἄρα ὅτι κρείττονα προσεδόκων ζωήν; Καὶ οἱ τοὺς ἄλλους ἀναστήσαντες, αὐτοὶ εἴλοντο ἀποθανεῖν, ὥστε κρείττονος ἀναστάσεως τυχεῖν, οὐ τοιαύτης, οἷας τὰ παιδία τῶν γυναικῶν. Ἐνταῦθά μοι δοκεῖ καὶ τὸν Ἰωάννην αἰνίττεσθαι, καὶ τὸν Ἰάκωβον· ἀποτυμπανισμὸς γὰρ λέγεται ὁ ἀποκεφαλισμός. Ἐξῆν αὐτοῖς ὁρᾷν τὸν ἥλιον, ἐξῆν αὐτοῖς μὴ ἐλέγξαι, καὶ ὅμως εἴλοντο ἀποθανεῖν, καὶ οἱ ἀναστήσαντες ἄλλους, αὐτοὶ εἷλοντο ἀποθανεῖν ἵνα κρείττονος ἀναστάσεως τύχωσιν. Ἕτεροι δὲ ἐμπαιγμῶν καὶ μαστίγων πεῖραν ἔλαβον, ἔτι δὲ δεσμῶν καὶ φυλακῆς. Ἐλιθάσθησαν, ἐπρίσθησαν, ἐπειράσθησαν. Ἐν τούτοις τελευτᾷ, ἐν τοῖς οἰκειοτέροις. Μάλιστα γὰρ ταῦτα φέρει τὴν παράκλησιν, ὅταν τῆς αὑτῆς ὑποθέσεως ἡ λύπη ἧ “ ἐπεὶ κἂν σφοδρότερον εἴπῃς, μὴ ἧ δὲ ἐκ τῆς αὐτῆς ὑποθέσεως τεχθεῖσα, οὐδὲν ἐποίησας. Διὰ τοῦτο εἰς τοῦτο τὸν λόγον συνέκλεισε, δεσμὰ λέγων, φυλακὰς, μάστιγας, λιθασμοὺς, τὰ κατὰ τὸν Στέφανον, τὰ κατὰ τὸν Ζαχαρίαν αἰνιττόμενος" διὸ ἐπήγαγεν, Ἐν φόνῳ μαχαίρας ἀπέθανον. Τί λέγεις; οἱ μὲν ἔφυγον στόματα μαχαίρας, οἱ δὲ ἐν φόνῳ μαχαίρας ἀπέθανον; τί ἐστι τοῦτο; ποῖον ἐπαινεῖς, ποῖον θαυμάζεις; τοῦτο, ἣ ἐκεῖνο; Ναὶ, φησὶ, καὶ τοῦτο κἀκεῖνο" τοῦτο μὲν, ὅτι ὑμῖν οἰκεῖον, ἐκεῖνο δὲ, ὅτι καὶ πρὸς αὐτὴν τὴν τελευτὴν ἴσχυσεν ἡ πίστις, καὶ τύπος τῶν μελλόντων ἐστί. Δύο γάρ ἔστι τὰ θαύματα τῆς πίστεως, ὅτι καὶ ἀνύει μεγάλα, καὶ πάσχει μεγάλα, καὶ ὅτι οὐδὲν ἡγεῖται πάσχειν, - Καὶ οὐκ ἔχεις εἰπεῖν, φησὶν, ὅτι ἁμαρτωλοὶ τινες ὅλον, ἐκείνους εὐρίσκω καθέλκοντας τὸν ζυγὸν, καὶ τιμιωτέρους ὄντας. Διὰ τοῦτο καὶ οὕτως εἶπεν Ὧν οὐκ ἣν ἄξιος ὁ κόσμος. Τί τοίνυν ἔμελλον ἐνταῦθα ἀπολαμβάνειν, ὧν οὐδὲν τῶν ἐν τῷ κόσμῳ ἣν ἄξιον; Ἐνταῦθα αὐτῶν διανίστησι τὴν διάνοιαν, παιδεύων μὴ προσηλοῦσθαι τοῖς παροῦσιν, ἀλλὰ πάντων μείζω φρονεῖν τῶν ἐν τῷ παρόντι βίῳ, εἴ γε ὁ πᾶς κόσμος οὐκ ἔστιν αὐτῶν ἄξιος. Τί τοίνυν βούλει ἐνταῦθα λαβεῖν; ὕβρις γάρ ἐστιν, ἐὰν ἐνταῦθα λάβῃς τὸν μισθόν. Μὴ τοίνυν κοσμικὰ φρονῶμεν, μηδὲ ἐνταῦθα ζητῶμεν τὴν ἀνταπόδοσιν, μηδὲ οὕτως ὦμεν πένητες εἰ γὰρ ὁ πᾶς κόσμος οὐκ ἄξιος αὐτῶν, τί τὸ μέρος ἐπιζητεῖς; Καὶ εἰκότως " φίλοι γάρ εἰσι τοῦ Θεοῦ, Κόσμον δὲ ἐνταῦθα ἄρα τὸ πλῆθός φησιν, ἣ τὴν κτίσιν αὐτὴν" ἀμφότερα γὰρ οἶδε λέγειν ἢ Γραφή. Εἰ πᾶσα ἡ κτίσις μετὰ τῶν ἀνθρώπων, φησὶ, στῇ τῶν αὐτῆς, οὐδέπω ἀντάξιοι φανοῦνται τούτων" καὶ εἰκότως. Ὥσπερ γὰρ μυρίοι σταθμοὶ ἀχύρου καὶ χόρτου δέκα μαργαριτῶν οὐκ ἂν εἶεν ἀντάξιοι. οὕτως οὐδὲ ἐκεῖνοι - Κρείσσων γὰρ εἷς ποιῶν θέλημα Κυρίου, ἣ μυρίοι παράνομοι " μυρίους οὐχὶ τοὺς πολλοὺς λέγει, ἀλλὰ τὸ πλῆθος τὸ ἄπειρον. Ἐννόησον ὅσον ἐστὶν ὁ δίκαιος. Εἶπεν Ἰησοῦς ὁ τοῦ Ναυῆ" Στήτω ὁ ἥλιος κατὰ Γαδαὼν, καὶ ἡ σελήνη κατὰ φάραγγα Ἑλὼμ, καὶ ἐγένετο. Ἤκέτω τοίνυν πᾶσα ἣ οἰκουμένη, μᾶλλον δὲ δύο, καὶ τρεῖς, καὶ τέσσαρες, καὶ δέκα, καὶ εἴκοσιν οἰκουμέναι, καὶ λεγέτωσαν, καὶ ποιείτωσαν τοῦτο " ἀλλὰ οὐ δυνήσονται. Ὁ δὲ τοῦ θεοῦ φίλος τοῖς τοῦ φίλου κτίσμασιν ἐπέταττε, μᾶλλον δὲ τὸν φίλον παρεκάλει, καὶ εἶκε τὰ δοῦλα, καὶ ὁ κάτω τοῖς ἄνω προσέταττεν. Ὁρᾷς ὅτι εἰς δουλείαν ταῦτα γέγονε, τὸν δρόμον τὸν διατεταγμένον πληροῦντα; Τοῦτο τῶν Μωῦσέως μεῖζον. Τί δήποτε; Οὐ γάρ ἔστιν ἴσον θαλάττῃ ἐπιτάξαι, καὶ τοῖς κατ᾽ οὐρανόν" μέγα μὲν γὰρ κἀκεῖνο, καὶ σφόδρα μέγα, πλὴν ἀλλ᾽ οὐδὲν ἴσον. Ἄκουε δὲ καὶ πόθεν τοιοῦτος γέγονε. Τί δήποτε; Τύπος ἣν τοῦ Χριστοῦ τὸ τοῦ Ἰησοῦ ὄνομα. Διὰ τοῦτο τοίνυν, ἐπεὶ τὴν τοιαύτην κλῆσιν ἔσχεν ἐν τύπῳ, ἣν Ἰησοῦς, αὐτὴν τὴν προσηγορίαν ᾐδέσθη ἡ κτίσις. Τί οὖν; ἄλλος οὐκ ἐκλήθη Ἰησοῦς; ᾿Αλλ᾽ οὗτος ἐπὶ τούτῳ ἐκλήθη ἐν τύπῳ· καὶ γὰρ καὶ Αὐσῆς ἐλέγετο" διὰ τοῦτο μετεβλήθη τὸ ὄνομα πρόῤῥησις γὰρ ἦν καὶ προφητεία. Οὗτος εἰσήγαγε τὸν λαὸν εἰς τὴν ἐπαγγελίαν, ὥσπερ ὁ Ἰησοῦς εἰς τὸν οὐρανὸν, οὐκ ὁ νόμος, ὥσπερ οὐδὲ ὁ Μωῦσης, ἀλλ᾽ ἔξω ἔμενεν" οὐκ ἰσχύει νόμος εἰσαγαγεῖν, ἀλλ᾽ ἡ χάρις. Ὁρᾷς τοὺς τύπους ἄνωθεν προδιαγραφομένους; Ἐπέταξε τῇ κτίσει, μᾶλλον δὲ τῷ κυρίῳ τῆς κτίσεως μέρει, αὐτῇ τῇ κεφαλῇ κάτω ἑστὼς" ἵνα, ὅταν ἴδῃς ἐν ἀνθρώπου σχήματι τὸν Ἰησοῦν τὰ αὐτὰ λέγοντα, μὴ θορυβηθῇς πώσατο τοὺς πολεμίους οὗτος. καὶ τοῦ νόμου ζῶντος, τὰ πάντα διοικεῖ, ἀλλ᾽ οὐ φανερῶς. Πλὴν ἴδωμεν ὅση ἡ ἀρετὴ τῶν ἁγίων.
Horąs pantachou, ouchi akolouthią, oude physeōs nomǭ metaballomenēn autēn, alla para prosdokian hapanta ginomena? Oukoun kai entautha para prosdokian hapanta ginetai. Epeidē gar anō kai katō elegen, hoti dei pisteuein tais elpisi tais mellousais, eikotōs touton hapanta ton logon ekinēse, deiknys hoti ou nyn, alla kai ex archēs panta ta thaumata dia tautēs ēnystai kai katōrthōtai. Pistei Rhaab hē pornē ou synapōleto tois apeithēsasi, dexamenē kataskopous met᾽ eirēnēs. Oukoun haige ekeinē tōn andrōn ēkousen apangellontōn, kai eutheōs episteuse, Toigaroun kai to telos epēkolouthēse " pantōn gar apolōlotōn, monē diesōthē. Ouk eipe pros heautēn, hoti Meta pollōn esomai tōn emōn ouk eipen, Egō tosoutōn phronimōtera dynamai einai andrōn synetōn, oitines apistousi, kai egō pisteusō? Ouden toiouton, hoper eikos ēn allon kai eipein kai pathein, alla tois legomenois episteuse. Kai ti eti legō? epileipsei gar me diēgoumenon ho chronos. Ouketi loipon ta onomata tithēsin, alla teleutēsas eis tēn pornēn, kai entrepsas dia tēs tou prosōpou poiotētos, ouketi platynei tas historias, hina mē doxę̄ makrēgorein" ou mēn hautas aphiēsin, all' epitrechei sphodra synetōs, tērōn amphotera, kai ton koron pheugōn, kai tēn pyknotēta ou lymainomenos " oute pantę̄ esigēsen, oute legōn ēnōchlēsen, all᾽ amphotera poiei. Hotan gar tis ischyrō ton akroatēn, pepeismenon loipon enochlōn kai philotimias lambanōn doxan " dei gar pros to lysiteles harmozesthai. Kai ti eti legō, phēsin? epileipsei gar me diēgoumenon ho chronos peri Gedeōn Barak te kai Sampsōn kai Iephthae, Dauïd te, kai Samouēl, kai tōn prophētōn. Enkalousi tǭ Paulǭ tines hoti ton Barak kai ton Sampsōn kai ton Iephthae en toutois tithēsi tois topois. Ti legeis? ho tēn pornēn theis, toutous ou thēsei? Mē gar moi ton allon autōn bion eipę̄s, all᾽ ei mē episteusan kai elampsan an tę̄ pistei. Kai tōn prophētōn, phēsin, hoi dia pisteōs katēgōnisanto basileias. Horąs hoti ouchi bion entautha autois martyrei lampron " oude gar touto proēgoumenōs ēn to zētoumenon " alla pisteōs teōs exetasis ēn. Eipe gar moi ei mē pistei to pan ēnysan? Pōs? Dia pisteōs, phēsi, katēgōnisanto basileias hoi peri ton Gedeōn. Eirgasanto dikaiosynēn. Tines? Autoi houtoi " ētoi tēn philanthrōpian entautha dikaiosynēn eipen. Epetychon epangelōn. [pri tou Dauid oimai hauton touto legein. Poiōn de toutōn etychen epangeliōn? Hōn elegen, hoti to sperma autou kathisei epi ton desōn dynamin pyros, ephygon stomata machairas. Hora pōs en autǭ tǭ thanatǭ ēsan, ho Daniēl kykloumenos hypo tōn leontōn, hoi paides hoi treis en tę̄ kaminǭ diatribontes, ho Abraam, ho Isaak, ho Iakōb en diaphorois peirasmois, kai oude houtōs apegnōsan. Touto gar pistis " hotan ta pragmata pros to enantion ekbainę̄, tote dei pisteuein hoti ouden enantion gegonen, alla panta akoloutha. Ephygon stomata machairas. Peri tōn triōn palin oimai paidōn legein auton. ᾿Enedynamōthēsan apo astheneias, egenēthēsan ischyroi en polemǭ, parembolas eklinan allotriōn. Ta kata tēn epanodon tēn apo Babylōnos entautha ainittetai. "Apo astheneias, phēsi" toutestin, apo aichmalōsias. Hote ēdē apegnōsto ta Ioudaïka, hote ostōn nekrōn ouden dienēnochesan, tote autois gegone ta tēs epanodou. Tis gar an ēlpisen apo Babylōnos autous, kai ouk epanēkein monon, alla kai ischyrous genēsesthai, kai klinai parembolas allotriōn? All᾽ hēmin ouden toiouton synebē, phēsin, ᾿Alla tauta typoi tōn mellontōn eisin. Elabon gynaikes ex anastaseōs tous nekrous hautōn. Ta kata tous prophētas entautha legei, ton Helissaion, ton Hēlian" nekrous gar anestēsan houtoi. Alloi de etympanisthēsan, ou prosdexamenoi tēn apolytrōsin, hina kreittonos anastaseōs tychōsin. ᾿All᾽ ouk hēmeis anastaseōs etychomen. ᾿All᾽ echō deixai kai ekeinous, phēsin, apotmēthentas, kai mē dexamenous, hina kreittonos anastaseōs tychōsi. Dia ti gar, eipe moi, paron zēsai, ouk ēboulēthēsan? ouk ara hoti kreittona prosedokōn zōēn? Kai hoi tous allous anastēsantes, autoi eilonto apothanein, hōste kreittonos anastaseōs tychein, ou toiautēs, hoias ta paidia tōn gynaikōn. Entautha moi dokei kai ton Iōannēn ainittesthai, kai ton Iakōbon; apotympanismos gar legetai ho apokephalismos. Exēn autois horąn ton hēlion, exēn autois mē elenxai, kai homōs eilonto apothanein, kai hoi anastēsantes allous, autoi heilonto apothanein hina kreittonos anastaseōs tychōsin. Heteroi de empaigmōn kai mastigōn peiran elabon, eti de desmōn kai phylakēs. Elithasthēsan, epristhēsan, epeirasthēsan. En toutois teleutą, en tois oikeioterois. Malista gar tauta pherei tēn paraklēsin, hotan tēs hautēs hypotheseōs hē lypē hē “ epei kan sphodroteron eipę̄s, mē hē de ek tēs autēs hypotheseōs techtheisa, ouden epoiēsas. Dia touto eis touto ton logon synekleise, desma legōn, phylakas, mastigas, lithasmous, ta kata ton Stephanon, ta kata ton Zacharian ainittomenos" dio epēgagen, En phonǭ machairas apethanon. Ti legeis? hoi men ephygon stomata machairas, hoi de en phonǭ machairas apethanon? ti esti touto? poion epaineis, poion thaumazeis? touto, hē ekeino? Nai, phēsi, kai touto kakeino" touto men, hoti hymin oikeion, ekeino de, hoti kai pros autēn tēn teleutēn ischysen hē pistis, kai typos tōn mellontōn esti. Dyo gar esti ta thaumata tēs pisteōs, hoti kai anyei megala, kai paschei megala, kai hoti ouden hēgeitai paschein, - Kai ouk echeis eipein, phēsin, hoti hamartōloi tines holon, ekeinous euriskō kathelkontas ton zygon, kai timiōterous ontas. Dia touto kai houtōs eipen Hōn ouk hēn axios ho kosmos. Ti toinyn emellon entautha apolambanein, hōn ouden tōn en tǭ kosmǭ hēn axion? Entautha autōn dianistēsi tēn dianoian, paideuōn mē prosēlousthai tois parousin, alla pantōn meizō phronein tōn en tǭ paronti biǭ, ei ge ho pas kosmos ouk estin autōn axios. Ti toinyn boulei entautha labein? hybris gar estin, ean entautha labę̄s ton misthon. Mē toinyn kosmika phronōmen, mēde entautha zētōmen tēn antapodosin, mēde houtōs ōmen penētes ei gar ho pas kosmos ouk axios autōn, ti to meros epizēteis? Kai eikotōs " philoi gar eisi tou Theou, Kosmon de entautha ara to plēthos phēsin, hē tēn ktisin autēn" amphotera gar oide legein ē Graphē. Ei pasa hē ktisis meta tōn anthrōpōn, phēsi, stę̄ tōn autēs, oudepō antaxioi phanountai toutōn" kai eikotōs. Hōsper gar myrioi stathmoi achyrou kai chortou deka margaritōn ouk an eien antaxioi. houtōs oude ekeinoi - Kreissōn gar heis poiōn thelēma Kyriou, hē myrioi paranomoi " myrious ouchi tous pollous legei, alla to plēthos to apeiron. Ennoēson hoson estin ho dikaios. Eipen Iēsous ho tou Nauē" Stētō ho hēlios kata Gadaōn, kai hē selēnē kata pharanga Helōm, kai egeneto. Ēketō toinyn pasa hē oikoumenē, mallon de dyo, kai treis, kai tessares, kai deka, kai eikosin oikoumenai, kai legetōsan, kai poieitōsan touto " alla ou dynēsontai. Ho de tou theou philos tois tou philou ktismasin epetatte, mallon de ton philon parekalei, kai eike ta doula, kai ho katō tois anō prosetatten. Horąs hoti eis douleian tauta gegone, ton dromon ton diatetagmenon plērounta? Touto tōn Mōyseōs meizon. Ti dēpote? Ou gar estin ison thalattę̄ epitaxai, kai tois kat᾽ ouranon" mega men gar kakeino, kai sphodra mega, plēn all᾽ ouden ison. Akoue de kai pothen toioutos gegone. Ti dēpote? Typos hēn tou Christou to tou Iēsou onoma. Dia touto toinyn, epei tēn toiautēn klēsin eschen en typǭ, hēn Iēsous, autēn tēn prosēgorian ę̄desthē hē ktisis. Ti oun? allos ouk eklēthē Iēsous? ᾿All᾽ houtos epi toutǭ eklēthē en typǭ; kai gar kai Ausēs elegeto" dia touto meteblēthē to onoma prorrhēsis gar ēn kai prophēteia. Houtos eisēgage ton laon eis tēn epangelian, hōsper ho Iēsous eis ton ouranon, ouk ho nomos, hōsper oude ho Mōysēs, all᾽ exō emenen" ouk ischyei nomos eisagagein, all᾽ hē charis. Horąs tous typous anōthen prodiagraphomenous? Epetaxe tę̄ ktisei, mallon de tǭ kyriǭ tēs ktiseōs merei, autę̄ tę̄ kephalę̄ katō hestōs" hina, hotan idę̄s en anthrōpou schēmati ton Iēsoun ta auta legonta, mē thorybēthę̄s pōsato tous polemious houtos. kai tou nomou zōntos, ta panta dioikei, all᾽ ou phanerōs. Plēn idōmen hosē hē aretē tōn hagiōn.
Do you see that everywhere [nature] is not changed by sequence or by the law of nature, but that everything happens beyond expectation? So here too everything happens beyond expectation. For since he had been saying up and down that one must believe the hopes to come, he naturally set all this discourse in motion, showing that not now only, but from the beginning, all the miracles were accomplished and achieved through it. “By faith Rahab the harlot did not perish with those who disobeyed, having received the spies with peace.” … Yet that woman heard the men announcing it and at once believed. Therefore the end followed too; for when all perished, she alone was saved. She did not say to herself, “I shall be with my many people”; she did not say, “Can I be wiser than so many intelligent men who disbelieve, and shall I believe?” Nothing of the kind, which another would likely have both said and felt, but she believed what was said. “And what more shall I say? For time will fail me if I tell.” He no longer sets down the names, but having ended with the harlot, and shamed them by the kind of person she was, he no longer expands the histories, so as not to seem long-winded; yet he does not leave them aside, but runs through them very sensibly, keeping both: avoiding satiety and not spoiling the density; he neither was wholly silent nor became wearisome in speaking, but does both. For when someone [presses] the hearer hard, once persuaded, he becomes wearisome and gets a reputation for showing off; for one must adapt oneself to what is profitable. “And what more shall I say?” he says. “For time will fail me if I tell of Gideon, Barak, Samson, Jephthah, David and Samuel, and the prophets.” Some find fault with Paul because he puts Barak and Samson and Jephthah in these places. What are you saying? He who set down the harlot, will he not set down these? For do not tell me about the rest of their life, but [ask] whether they did not believe and shine by faith. “And of the prophets,” he says, “who through faith conquered kingdoms.” Do you see that he does not here bear witness to a brilliant life for them? For this was not the primary question, but for the present it was an examination of faith. For tell me, did they not accomplish everything by faith? How? “Through faith,” he says, “they conquered kingdoms”: Gideon and his companions. “They worked righteousness.” Who? These same men; or else by righteousness here he meant love for humankind. “They obtained promises.” I think he says this about David. And what promises did he obtain? Those of which he said that his seed would sit upon [his throne … They stopped the mouths of lions, quenched] the power of fire, escaped the edge of the sword. See how they were in the very jaws of death: Daniel surrounded by the lions, the three youths spending time in the furnace, Abraham, Isaac, Jacob in various trials; and not even so did they despair. For this is faith: when things turn out to the contrary, then one must believe that nothing contrary has happened, but everything is consistent. “They escaped the edge of the sword.” Again I think he speaks of the three youths. “They were made strong out of weakness, became mighty in war, put foreign armies to flight.” Here he hints at the return from Babylon. “Out of weakness,” he says, that is, out of captivity. When the cause of the Jews had already been despaired of, when they were no different from dead bones, then the return came about for them. For who would have hoped that they would not only return from Babylon, but also become strong and put foreign armies to flight? “But nothing of the kind happened to us,” someone says. But these are types of the things to come. “Women received their dead by resurrection.” Here he speaks of the things concerning the prophets, Elisha and Elijah; for they raised the dead. “And others were beaten to death, not accepting release, so that they might obtain a better resurrection.” “But we have not obtained a resurrection.” But I can show you, he says, those too who were beheaded and would not accept [release], so that they might obtain a better resurrection. For why, tell me, when they could have lived, did they not wish to? Was it not because they expected a better life? And those who raised others chose themselves to die, so as to obtain a better resurrection, not such as the children of the women. Here he seems to me to hint at John too, and at James; for beheading is called “beating to death.” They could have seen the sun, they could have refrained from rebuking; and nevertheless they chose to die; and those who raised others chose themselves to die, so that they might obtain a better resurrection. “And others experienced mockings and scourgings, and further bonds and prison. They were stoned, they were sawn in two, they were tested.” He ends with these, with the things closer to them. For these things above all bring encouragement, when the grief is from the same cause; since even if you speak of something more severe, but it does not arise from the same cause, you have accomplished nothing. That is why he closed his discourse with this, speaking of bonds, prisons, scourgings, stonings, hinting at the case of Stephen and that of Zechariah; that is why he added, “They died by the murder of the sword.” What are you saying? Some escaped the edge of the sword, and others died by the murder of the sword? What is this? Which do you praise, which do you admire, this or that? Yes, he says, both this and that: this because it is akin to you; that because faith prevailed even against death itself, and it is a type of the things to come. For there are two wonders of faith: that it both accomplishes great things and suffers great things, and that it thinks it suffers nothing. And you cannot say, he says, that they were some sinners …; I find them outweighing the [world] and more precious. That is why he spoke thus: “Of whom the world was not worthy.” What then were they going to receive here, those of whom nothing in the world was worthy? Here he raises their minds, teaching them not to be nailed to present things, but to think greater thoughts than all the things of the present life, since the whole world is not worthy of them. What then do you want to receive here? For it is an insult if you receive your reward here. Let us not, then, think worldly thoughts, nor seek the recompense here, nor be so poor; for if the whole world is not worthy of them, why do you seek a part? And rightly; for they are friends of God. By “the world” here he means either the multitude or creation itself; for Scripture knows how to say both. If all creation together with mankind, he says, were set against these, they would not yet appear of equal worth with them; and rightly. For just as countless weights of chaff and grass would not be worth ten pearls, so neither those. “For better is one who does the will of the Lord than countless lawless ones”: by “countless” he means not the many, but the infinite multitude. Consider how great the righteous man is. Joshua the son of Nun said, “Let the sun stand still over Gibeon, and the moon over the valley of Aijalon,” and it happened. Let the whole world come, then, or rather two and three and four and ten and twenty worlds, and let them say and do this; but they will not be able. But the friend of God gave orders to the creatures of his friend, or rather he called on his friend, and the servants yielded, and the one below gave commands to those above. Do you see that these things were made for service, fulfilling their appointed course? This is greater than the deeds of Moses. Why? For it is not equal to command the sea and the things in heaven; for that too was great, very great, but nevertheless not equal. And hear from where he became such a man. Why? The name of Joshua was a type of Christ. For this reason, then, since he had such a name in type, being called Jesus, creation reverenced the very title. What then? Was no other called Jesus? But this man was called so for this purpose, in type; for he was also called Hoshea; that is why his name was changed; for it was a prediction and prophecy. This man led the people into the promise, as Jesus [leads us] into heaven; not the law, just as not Moses either, but he remained outside; the law cannot bring in, but grace. Do you see the types sketched out from of old? He gave orders to creation, or rather to the chief part of creation, to the very head, while he stood below; so that when you see Jesus in human form saying the same things, you may not be troubled … This man [turned back] the enemies [while Moses was still living]; [so Jesus], while the law is still alive, governs all things, but not openly. But let us see how great the virtue of the saints is.
Textual problem in this passage: see the notes.
Heb 11:31–38 (quotation, high confidence) · Josh 2:1–21 (allusion, high confidence) · Judg 6:1–8:35 (allusion, medium confidence) · 2 Sam 7:12 (allusion, medium confidence) · Dan 6:22 (allusion, high confidence) · Dan 3:25 (allusion, high confidence) · Ezek 37:1–14 (echo, medium confidence) · 1 Kgs 17:17–24 (allusion, high confidence) · 2 Kgs 4:18–37 (allusion, high confidence) · Matt 14:10 (allusion, medium confidence) · Acts 12:2 (allusion, medium confidence) · Acts 7:58 (allusion, high confidence) · 2 Chr 24:20–22 (allusion, medium confidence) · Josh 10:12–13 (quotation, high confidence) · Num 13:16 (allusion, high confidence)
Notes and citation
Summary: Chrysostom explains Rahab's faith, defends Paul's inclusion of Barak, Samson and Jephthah, applies Heb 11:32–38 to Daniel, the three youths, the return from Babylon, the prophets and the martyrs, and presents Joshua, whose name was a type of Jesus, commanding the sun and moon.
- Quotations: Heb 11:31–38; Josh 2:1–21; 6:22–25; 2 Sam 7:12 (Ps 132:11); Dan 6; Dan 3; Ezek 37:1–14 (dry bones); 1 Kgs 17:17–24; 2 Kgs 4:18–37; Matt 14:10; Acts 12:2; Acts 7:58; 2 Chr 24:20–22; Sir 16:3; Josh 10:12–13; Num 13:16. The opening words about Rahab are lost (marked …). A long leak of Migne's Latin column and a column number were removed; several lines are lost (marked …; bracketed words supplied from the biblical text or the sense). The section ends in mid-thought; 27.4 begins with a garbled repetition of its last lines.
Notes on the original text
- Digital text corrected (OCR slip: "Ε.ἰαδον for Ἔλαβον; OCR slip: 'Ῥαὰδ for Ῥαὰβ; OCR slip: )έγειν for λέγειν; OCR slip: 1έγω, φησίν; ἐπιλείψει γάρ μὲ for λέγω, φησίν; ἐπιλείψει γάρ με; OCR slip: «οἰγυν for τοίνυν; OCR slip: Βαδυλῶνος αὐτοὺς for Βαβυλῶνος αὐτοὺς; OCR slip: Βαδυλῶνος ἐνταῦθα for Βαβυλῶνος ἐνταῦθα; OCR slip: ΓΆχουε for Ἄκουε; OCR slip: Σαμουὴκῖ for Σαμουήλ; OCR slip: αἰνιττόμενο;" διὺ for αἰνιττόμενος" διὸ; OCR slip: αἰχμαλωσίας., for αἰχμαλωσίας.; OCR slip: γεχροὺς for νεκροὺς; OCR slip: διατεταγυένον for διατεταγμένον; OCR slip: διατρίδοντες, ὁ ᾿Αδραὰμ, ὁ Ἰσαὰκ, ὁ Ἰαχὼδ for διατρίβοντες, ὁ Ἀβραὰμ, ὁ Ἰσαὰκ, ὁ Ἰακὼβ; OCR slip: διεσώβη for διεσώθη; OCR slip: δύνα μαι for δύναμαι; OCR slip: εἶχε τὰ δοῦλᾳ for εἶκε τὰ δοῦλα; OCR slip: θορυδηθῇς for θορυβηθῇς; OCR slip: καθίτει for καθίσει; OCR slip: καιδεύων μὰ for παιδεύων μὴ; OCR slip: κκαὶ κλῖναι παρεμέολὰς for καὶ κλῖναι παρεμβολὰς; OCR slip: κὕποι for τύποι; OCR slip: λάδῃς τὸν for λάβῃς τὸν; OCR slip: λαδεῖν; ὕδρις for λαβεῖν; ὕβρις; OCR slip: λαμδάνων for λαμβάνων; OCR slip: λυμαιγόμενος for λυμαινόμενος; OCR slip: μακαίρας ἀπέθανον. Γι λέγεις for μαχαίρας ἀπέθανον. Τί λέγεις; OCR slip: μαχρηγορεῖν for μακρηγορεῖν; OCR slip: μετεθλήθη for μετεβλήθη; OCR slip: ξητῶμεν for ζητῶμεν; OCR slip: ξῆσαι, οὐκ ἠδουλέθησαν for ζῆσαι, οὐκ ἠβουλήθησαν; OCR slip: οἰχειοτέροις for οἰκειοτέροις; OCR slip: οἰχουμέναι, καὶ λεγέπωσαν for οἰκουμέναι, καὶ λεγέτωσαν; OCR slip: οὐδὲ» διενηνόχεσαν, τότε αὐτοῖ; γέγονε τὰ τῆς ἐπανἔδου for οὐδὲν διενηνόχεσαν, τότε αὐτοῖς γέγονε τὰ τῆς ἐπανόδου; OCR slip: οὐδὶ ἐκχεῖνοι for οὐδὲ ἐκεῖνοι; OCR slip: οὐκὶ βίον for οὐχὶ βίον; OCR slip: οὐκὶ τοὺς for οὐχὶ τοὺς; OCR slip: οὗ προσδεξάμενοι for οὐ προσδεξάμενοι; OCR slip: πάτχει for πάσχει; OCR slip: πίστε τὸ πᾶν ἦννσαν for πίστει τὸ πᾶν ἤνυσαν; OCR slip: πίστεὼς for πίστεως; OCR slip: παρεμδολὰς ἔκλιναν ἀ.1:1οτρίων for παρεμβολὰς ἔκλιναν ἀλλοτρίων; OCR slip: ποιὼν for ποιῶν; OCR slip: ποῦτο προηγουμένως for τοῦτο προηγουμένως; OCR slip: πρησδοχίαν for προσδοκίαν; OCR slip: πυχνότητα for πυκνότητα; OCR slip: πᾷσα for πᾶσα; OCR slip: στόδρα for σφόδρα; OCR slip: στόματα μακαίρας, οἱ δὲ for στόματα μαχαίρας, οἱ δὲ; OCR slip: συνέδη for συνέβη; OCR slip: ταύτη; ἤνυσται for ταύτης ἤνυσται; OCR slip: τεχθεῖσα,, for τεχθεῖσα,; OCR slip: τύπῳ". for τύπῳ·; OCR slip: τἰ ἔτι λόγω; ἐπιλείψει γὰρ μὲ διηγούμενον ἃ χρόνος for τί ἔτι λέγω; ἐπιλείψει γάρ με διηγούμενον ὁ χρόνος; OCR slip: τῆ; τοῦ for τῆς τοῦ; OCR slip: φρυνεῖν for φρονεῖν; OCR slip: φυλακῆς. ἐιθάσθησαν for φυλακῆς. Ἐλιθάσθησαν; OCR slip: φόνῳ μακαίρας ἀπέθανον: τί for φόνῳ μαχαίρας ἀπέθανον; τί; OCR slip: χαθέλχοντας τὸν ζυχὸν for καθέλκοντας τὸν ζυγὸν; OCR slip: χρείτο τονα for κρείττονα; OCR slip: χρείττογος for κρείττονος; OCR slip: χρείττόνὴς ἀναστάσειυς for κρείττονος ἀναστάσεως; OCR slip: χόρον for κόρον; OCR slip: χόρτοῦ for χόρτου; OCR slip: ἀκῥοατὴν for ἀκροατὴν; OCR slip: ἀναστάτεως for ἀναστάσεως; OCR slip: ἀναστήσαντε:; for ἀναστήσαντες; OCR slip: ἀνύε! for ἀνύει; OCR slip: ἀπολαμδάνειν for ἀπολαμβάνειν; OCR slip: ἀποχεφαλισμός. Ἔξτν for ἀποκεφαλισμός. Ἐξῆν; OCR slip: ἀχόλονθα. Ἔρυγον στόματα μακαίρας for ἀκόλουθα. Ἔφυγον στόματα μαχαίρας; OCR slip: ἁἀρματωλοὶ for ἁμαρτωλοὶ; OCR slip: ἐ πίστευσε for ἐπίστευσε; OCR slip: ἐδέσθη ν for ᾐδέσθη; OCR slip: ἐκἐταττε for ἐπέταττε; OCR slip: ἐμπαιγμῶν. for ἐμπαιγμῶν; OCR slip: ἐπανήχειν for ἐπανήκειν; OCR slip: ἐπ’ ηκολούθησε for ἐπηκολούθησε; OCR slip: ἐστί, Δύο for ἐστί. Δύο; OCR slip: ἐχίνησε for ἐκίνησε; OCR slip: ἐχδαίνῃ for ἐκβαίνῃ; OCR slip: ἐχείνου: for ἐκείνους; OCR slip: ἑαντὴν for ἑαυτὴν; OCR slip: ἑστιὺς for ἑστὼς; OCR slip: ἔαχεν for ἔσχεν; OCR slip: ἔρυγον στόματα μακαίρας. "Ὅρα for ἔφυγον στόματα μαχαίρας. Ὅρα; OCR slip: ἘΠ λέγεις for Τί λέγεις; OCR slip: ἡσελήγη for ἡ σελήνη; OCR slip: ἴδωμῆν ὅσῃ for ἴδωμεν ὅση; OCR slip: ἵεφθάς ἐν τούτοῖς for Ἰεφθάε ἐν τούτοις; OCR slip: Ἰάχωδον' for Ἰάκωβον·; OCR slip: Ἰησαῦ for Ἰησοῦ; OCR slip: Ἱεφρθάε for Ἰεφθάε; OCR slip: ὅλαθον for ἔλαβον; OCR slip: ὅτ: δεῖ πιστεύειν ταῖς; ἐλπίσι ταῖς αελλούσαι; for ὅτι δεῖ πιστεύειν ταῖς ἐλπίσι ταῖς μελλούσαις; OCR slip: ὅτε «ὃν Βαρὰκ for ὅτι τὸν Βαρὰκ; OCR slip: ὅτον ἐστὶν for ὅσον ἐστὶν; OCR slip: Ὁ τῆς κτίσεως for τῆς κτίσεως; OCR slip: Ὁρᾷς: πανταχοῦ, οὐκὶ ἀκολουθίᾳ, οὐδὲ φύτεως νόμῳ μεταδαλλομένην for Ὁρᾷς πανταχοῦ, οὐχὶ ἀκολουθίᾳ, οὐδὲ φύσεως νόμῳ μεταβαλλομένην; OCR slip: ὑκὸ for ὑπὸ; OCR slip: “Α.1.1οι for Ἄλλοι; OCR slip: “ποῖον for ποῖον; column number removed; long leak of Migne's Latin column removed): Ὁρᾷς: πανταχοῦ, οὐκὶ ἀκολουθίᾳ, οὐδὲ φύτεως νόμῳ μεταδαλλομένην → Ὁρᾷς πανταχοῦ, οὐχὶ ἀκολουθίᾳ, οὐδὲ φύσεως νόμῳ μεταβαλλομένην; πρησδοχίαν → προσδοκίαν; ὅτ: δεῖ πιστεύειν ταῖς; ἐλπίσι ταῖς αελλούσαι; → ὅτι δεῖ πιστεύειν ταῖς ἐλπίσι ταῖς μελλούσαις; ἐχίνησε → ἐκίνησε; ταύτη; ἤνυσται → ταύτης ἤνυσται; 'Ῥαὰδ → Ῥαὰβ; ἐπ’ ηκολούθησε → ἐπηκολούθησε; διεσώβη → διεσώθη; ἑαντὴν → ἑαυτὴν; δύνα μαι → δύναμαι; ἐ πίστευσε → ἐπίστευσε; τἰ ἔτι λόγω; ἐπιλείψει γὰρ μὲ διηγούμενον ἃ χρόνος → τί ἔτι λέγω; ἐπιλείψει γάρ με διηγούμενον ὁ χρόνος; τῆ; τοῦ → τῆς τοῦ; μαχρηγορεῖν → μακρηγορεῖν; χόρον → κόρον; πυχνότητα → πυκνότητα; λυμαιγόμενος → λυμαινόμενος; ἀκῥοατὴν → ἀκροατὴν; λαμδάνων → λαμβάνων; 1έγω, φησίν; ἐπιλείψει γάρ μὲ → λέγω, φησίν; ἐπιλείψει γάρ με; Ἱεφρθάε → Ἰεφθάε; Σαμουὴκῖ → Σαμουήλ; ὅτε «ὃν Βαρὰκ → ὅτι τὸν Βαρὰκ; ἵεφθάς ἐν τούτοῖς → Ἰεφθάε ἐν τούτοις; ἘΠ λέγεις → Τί λέγεις; οὐκὶ βίον → οὐχὶ βίον; ποῦτο προηγουμένως → τοῦτο προηγουμένως; πίστεὼς → πίστεως; πίστε τὸ πᾶν ἦννσαν → πίστει τὸ πᾶν ἤνυσαν; "Νὰ ἐχιπιπογυηΐ, ἐΐ ἴῃ δδισυΐῃθ Οςιἰογιη, οἱ ἴῃ Βυ ἐσοίδεγυμῖ οἱ ἴῃ οὰ ποι μηι δεΠυσαι,, οὐ πο [6856 εἰμ πιογθιγίοαπὶ ροϑυθγὶ!.,, [05 ἢ ροποί ῦ Νὼ αἱ ιὶ δάγοιν οὐδ Γὰ δ ἐρογαπι ἢ Αἱ Ποὺ ἷ5,, ἱπηθΐ!, πΐ}}} ἰαὶς Ρίξβγθα ἴῃ μος Πη1 Ογαι θη ιν, ἀἰοθι}8 μονα, σαντος είν φίλα ὶ Σ ἈΠ αὐτο ἠογίαϊ βυμ (με ὁσοϊδίοπο δ᾽ἃμος, λη {Ππ 4} Μηχίνα, ἰμηυΐ!, οἱ Πιος οἱ ἡ; μος ἐνα ταί ει Είοπι;; εἰ {πείμηι εεἰ (804. 10.. οι αἱ μος οἱ [Δεΐδη!; δοι μὸν ροίσγιη!. θ οὶ ϑει6η} τ Πλ αι δὲ Πΐς τ} 15 ομογαμίαγ, δἱ ᾿ς δὰ [οίυπ! αυαθ δ δε], → ; )έγειν → λέγειν; καθίτει → καθίσει; ἔρυγον στόματα μακαίρας. "Ὅρα → ἔφυγον στόματα μαχαίρας. Ὅρα; ὑκὸ → ὑπὸ; διατρίδοντες, ὁ ᾿Αδραὰμ, ὁ Ἰσαὰκ, ὁ Ἰαχὼδ → διατρίβοντες, ὁ Ἀβραὰμ, ὁ Ἰσαὰκ, ὁ Ἰακὼβ; ἐχδαίνῃ → ἐκβαίνῃ; ἀχόλονθα. Ἔρυγον στόματα μακαίρας → ἀκόλουθα. Ἔφυγον στόματα μαχαίρας; παρεμδολὰς ἔκλιναν ἀ.1:1οτρίων → παρεμβολὰς ἔκλιναν ἀλλοτρίων; Βαδυλῶνος ἐνταῦθα → Βαβυλῶνος ἐνταῦθα; αἰχμαλωσίας., → αἰχμαλωσίας.; οὐδὲ» διενηνόχεσαν, τότε αὐτοῖ; γέγονε τὰ τῆς ἐπανἔδου → οὐδὲν διενηνόχεσαν, τότε αὐτοῖς γέγονε τὰ τῆς ἐπανόδου; Βαδυλῶνος αὐτοὺς → Βαβυλῶνος αὐτοὺς; ἐπανήχειν → ἐπανήκειν; κκαὶ κλῖναι παρεμέολὰς → καὶ κλῖναι παρεμβολὰς; συνέδη → συνέβη; κὕποι → τύποι; "Ε.ἰαδον → Ἔλαβον; γεχροὺς → νεκροὺς; “Α.1.1οι → Ἄλλοι; οὗ προσδεξάμενοι → οὐ προσδεξάμενοι; χρείττογος → κρείττονος; ἐχείνου: → ἐκείνους; χρείττόνὴς ἀναστάσειυς → κρείττονος ἀναστάσεως; ξῆσαι, οὐκ ἠδουλέθησαν → ζῆσαι, οὐκ ἠβουλήθησαν; χρείτο τονα → κρείττονα; Ἰάχωδον' → Ἰάκωβον·; ἀποχεφαλισμός. Ἔξτν → ἀποκεφαλισμός. Ἐξῆν; ἀναστήσαντε:; → ἀναστήσαντες; ἀναστάτεως → ἀναστάσεως; ἐμπαιγμῶν. → ἐμπαιγμῶν; ὅλαθον → ἔλαβον; φυλακῆς. ἐιθάσθησαν → φυλακῆς. Ἐλιθάσθησαν; οἰχειοτέροις → οἰκειοτέροις; τεχθεῖσα,, → τεχθεῖσα,; αἰνιττόμενο;" διὺ → αἰνιττόμενος" διὸ; μακαίρας ἀπέθανον. Γι λέγεις → μαχαίρας ἀπέθανον. Τί λέγεις; στόματα μακαίρας, οἱ δὲ → στόματα μαχαίρας, οἱ δὲ; 1219] → ; φόνῳ μακαίρας ἀπέθανον: τί → φόνῳ μαχαίρας ἀπέθανον; τί; “ποῖον → ποῖον; ἐστί, Δύο → ἐστί. Δύο; ἀνύε! → ἀνύει; πάτχει → πάσχει; ἁἀρματωλοὶ → ἁμαρτωλοὶ; χαθέλχοντας τὸν ζυχὸν → καθέλκοντας τὸν ζυγὸν; «οἰγυν → τοίνυν; ἀπολαμδάνειν → ἀπολαμβάνειν; καιδεύων μὰ → παιδεύων μὴ; φρυνεῖν → φρονεῖν; λαδεῖν; ὕδρις → λαβεῖν; ὕβρις; λάδῃς τὸν → λάβῃς τὸν; ξητῶμεν → ζητῶμεν; πᾷσα → πᾶσα; χόρτοῦ → χόρτου; οὐδὶ ἐκχεῖνοι → οὐδὲ ἐκεῖνοι; ποιὼν → ποιῶν; οὐκὶ τοὺς → οὐχὶ τοὺς; ὅτον ἐστὶν → ὅσον ἐστὶν; ἡσελήγη → ἡ σελήνη; οἰχουμέναι, καὶ λεγέπωσαν → οἰκουμέναι, καὶ λεγέτωσαν; ἐκἐταττε → ἐπέταττε; εἶχε τὰ δοῦλᾳ → εἶκε τὰ δοῦλα; διατεταγυένον → διατεταγμένον; στόδρα → σφόδρα; ΓΆχουε → Ἄκουε; Ἰησαῦ → Ἰησοῦ; ἔαχεν → ἔσχεν; ἐδέσθη ν → ᾐδέσθη; τύπῳ". → τύπῳ·; μετεθλήθη → μετεβλήθη; Ὁ τῆς κτίσεως → τῆς κτίσεως; ἑστιὺς → ἑστὼς; θορυδηθῇς → θορυβηθῇς; ἴδωμῆν ὅσῃ → ἴδωμεν ὅση.
Extrabiblical texts: Sir 16:3 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Martyrdom, Christology
Cite (SBL): Chrysostom, Hom. Heb. 27.2 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/27-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/27-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-hom-hebraeos-27-2) · Report an error
Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.
27.4PG 63:18
Εἰ ἐνταῦθα τοιαῦτα ἐργάζονται, εἰ ἐνταῦθα τοιαῦτα ποιοῦσιν, ἅπερ οἱ ἄγγελοι, τί ἄρα ἐκεῖ; πόσην ἔχουσι τὴν λαμπρότητα; Τάχα τις ὑμῶν ἕκαστος ἐδού- Ἅττὸ εἶναι τοιοῦτος, ὥστε δύνασθαι ἐπιτάττειν τῷ. ᾿υρμδονίμιν, ἀλλ᾽ οὐδὲν ἴσον. Τί δήποτε: τύπος ἦν τοῦ νη σοῦ τὸ ὄνομα. Διὰ τοῦτο τοίνυν καὶ τὴν προσηγορίαν αὐτὴν ἡλίῳ καὶ τῇ σελήνῃ. Ἐνταῦθα οἱ λέγοντες τὸν οὐρανὸν σφαῖραν εἶναι, πρὸς τοῦτο τί ἂν εἴποιεν; Διὰ τί γὰρ μὴ εἶπε, Στήτω ὁ ἥλιος, ἀλλὰ προσέθηκε, Στήτω ὁ ἥλιος κατὰ Γαδαὼν, καὶ ἡ σελήνη κατὰ φάραγγα Ἐλώμ; Τουτέστι, Μείζονα τὴν ἡμέραν ἐργασάσθω. Τοῦτο καὶ ἐπὶ τοῦ Ἐζεχίου γέγονεν " ἀνεπόδισε γὰρ ὁ ἥλιος, ᾿Αλλὰ τοῦτο ἐκείνου θαυμαστότερον, τὸ τὴν ἐναντίαν ἐλθεῖν πάλιν ὁδὸν, μήπω περιελθόντα τὸν δρόμον. ᾿Αλλὰ τούτων ἡμεῖς μείζονα ἐπιτευξόμεθα, ἐὰν ἐθέλωμεν. Τίνα γὰρ ἡμῖν ἐπηγγείλατο ὁ Χριστός; Οὐχὶ ἥλιον στήσειν, οὐδὲ σελήνην, οὐδὲ ἀναποδισμὸν ἡλίου, ἀλλὰ τί; Ἐλευσόμεθα πρὸς αὐτὸν" ἐγὼ καὶ ὁ Πατὴρ, φησὶ, καὶ μονὴν παρ᾽ αὐτῷ ποιήσομεν. Τί μοι δεῖ ἡλίου καὶ σελήνης, καὶ τῶν θαυμάτων τούτων, αὐτοῦ τοῦ Δεσπότου πάντων παρ᾽ ἐμοὶ καταγομένου καὶ ἐνιδρυμένου " οὐ δεῖ μοι τούτου. Τί γὰρ δεῖ μοί τινος τούτων; αὐτὸς ἔσται μοι εἰς ἥλιον καὶ σελήνην καὶ εἰς φῶς. Εἰπὲ γάρ μοι. τί ἐβούλου, εἰς βασίλεια εἰσελθὼν, δυνηθῆναί τι τῶν πεπηγότων μεταῤῥυθμίσαι, ἢ τὸν βασιλέα οὕτως οἰκειώσασθαι, ὡς πεῖσαι πρὸς σὲ καταχθῆναι; οὐ πολλῷ μᾶλλον τοῦτο, ἣ ἐκεῖνο Τί δαί; οὐ θαυμαστὸν, εἴπερ ἄνθρωπος ἐπιτάττει ταῦτα ἃ καὶ ὁ Χριστός; ᾿Αλλ' ὁ Χριστὸς, φησὶν, οὐ δεῖται τοῦ Πατρὸς, ἀλλ᾽ αὐθεντικῶς ποιεῖ. Καλῶς " οὐκοῦν ὁμολόγησον πρῶτον καὶ εἰπὲ, ὅτι οὐ δεῖται τοῦ Πατρὸς, καὶ αὐθεντικῶς ποιεῖ" καὶ τότε σε ἐρήσομαι πάλιν, μᾶλλον δὲ διδάξω περὶ τῆς εὐχῆς ἧς ποιεῖται, ὅτι συγκαταβάσεως καὶ οἰκονομίας ἦν (οὐ γὰρ δὴ τοῦ Ἰησοῦ τοῦ Ναυῆ ἐλάττων ἦν ὁ Χριστὸς, καὶ τοῦ δύνασθαι διδάσκειν ἡμᾶς χωρὶς εὐχῆς, "Ὥσπερ γὰρ διδασκάλου ἀκούων ψελλίζοντος καὶ τὰ στοιχεῖα καταλέγοντος, οὐ φὴς αὐτὸν ἀγνοεῖν, καὶ ὅταν ἐρωτᾷ, ποῦ ἐστι τόδε τὸ στοιχεῖον, οἷδας ὅτι οὐκ ἀγνοῶν ἐρωτᾷ, ἀλλὰ τὸν μαθητευόμενον θέλων ἐναγαγεῖν " οὕτω καὶ ὁ Χριστὸς οὐ δεόμενος εὐχῆς ἐποιεῖτο τὴν εὐχὴν, ἀλλὰ σὲ θέλων ἐναγαγεῖν, ἵνα συνεχῶς προσέχῃς τῇ εὐχῇ, ἵνα ἀδιαλείπτως, ἵνα νηφόντως, καὶ μετὰ πολλῆς τῆς ἀγρυπνίας ταύτην ποιῇς. ᾿Αγρυπνεῖν δὲ οὐ τὸ νυκτὸς ἐγείρεσθαι λέγω μόνον, ἀλλὰ καὶ τὸ ἐν ἡμέρᾳ νήφειν ἐν ταῖς προσευχαῖς " ἄγρυπνος γὰρ καλεῖται ὁ τοιοῦτος. Ἐπεὶ ἔστι καὶ νυκτὸς εὐχόμενον καθεύδειν, καὶ ἐν ἡμέρᾳ μὴ εὐχόμενον ἀγρυπνεῖν, ὅταν ἡ ψυχὴ τεταμένη ἧ πρὸς τὸν Θεὸν, ὅταν ἐννοῇ τίνι διαλέγεται, πρὸς τίνα ὁ λόγος αὐτῇ, ὅταν λάβῃ ἐν νῷ ὅτι ἄγγελοι παρεστήκασι μετὰ τρόμου καὶ φόβου, αὐτὸς Μέγα ὅπλον εὐχὴ, ἐὰν μετὰ τῆς προσηκούσης γίνηται διανοίας, Καὶ ἵνα μάθῃς αὐτῆς τὴν ἰσχὺν, σκόπει ἐντεῦθεν "᾿Αναισχυντίας καὶ ἀδικίας καὶ ὡμότητος καὶ ἰταμότητος ἐκράτησεν ἡ συνεχὴς ἔντευξις " ᾿Ακούσατε γὰρ, φησὶ, τί ὁ κριτὴς λέγει τῆς ἀδικίας. Καὶ ὄκνου πάλιν ἐκράτησε" καὶ ὅπερ οὐκ ἐποίησε φιλία, τοῦτο ἐποίησεν ἔντευξις συνεχής " Καὶ εἰ μὴ διὰ τὸ φίλον αὑτοῦ εἶναι, φησὶ, δώσει αὐτῷ, ἀλλά γε διὰ τὴν ἀναίδειαν αὑτοῦ ἀναστὰς δώσει αὐτῷ. Καὶ ἀναξίαν οὖσαν ἀξίαν ἐποίησεν ἡ συνεχὴς προσεδρεία " οὐκ ἔστι, φησι, καλὸν λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ βαλεῖν τοῖς κυναρίοις. Ἡ δὲ, Ναὶ, φησὶ, Κύριε" καὶ γὰρ τὰ κυνάρια ἐσθίει ἀπὸ τῆς τραπέζης τῶν κυρίων αὑτῶν.
Ei entautha toiauta ergazontai, ei entautha toiauta poiousin, haper hoi angeloi, ti ara ekei? posēn echousi tēn lamprotēta? Tacha tis hymōn hekastos edou- Hatto einai toioutos, hōste dynasthai epitattein tǭ. ᾿yrmdonimin, all᾽ ouden ison. Ti dēpote: typos ēn tou nē sou to onoma. Dia touto toinyn kai tēn prosēgorian autēn hēliǭ kai tę̄ selēnę̄. Entautha hoi legontes ton ouranon sphairan einai, pros touto ti an eipoien? Dia ti gar mē eipe, Stētō ho hēlios, alla prosethēke, Stētō ho hēlios kata Gadaōn, kai hē selēnē kata pharanga Elōm? Toutesti, Meizona tēn hēmeran ergasasthō. Touto kai epi tou Ezechiou gegonen " anepodise gar ho hēlios, ᾿Alla touto ekeinou thaumastoteron, to tēn enantian elthein palin hodon, mēpō perielthonta ton dromon. ᾿Alla toutōn hēmeis meizona epiteuxometha, ean ethelōmen. Tina gar hēmin epēngeilato ho Christos? Ouchi hēlion stēsein, oude selēnēn, oude anapodismon hēliou, alla ti? Eleusometha pros auton" egō kai ho Patēr, phēsi, kai monēn par᾽ autǭ poiēsomen. Ti moi dei hēliou kai selēnēs, kai tōn thaumatōn toutōn, autou tou Despotou pantōn par᾽ emoi katagomenou kai enidrymenou " ou dei moi toutou. Ti gar dei moi tinos toutōn? autos estai moi eis hēlion kai selēnēn kai eis phōs. Eipe gar moi. ti eboulou, eis basileia eiselthōn, dynēthēnai ti tōn pepēgotōn metarrhythmisai, ē ton basilea houtōs oikeiōsasthai, hōs peisai pros se katachthēnai? ou pollǭ mallon touto, hē ekeino Ti dai? ou thaumaston, eiper anthrōpos epitattei tauta ha kai ho Christos? ᾿All' ho Christos, phēsin, ou deitai tou Patros, all᾽ authentikōs poiei. Kalōs " oukoun homologēson prōton kai eipe, hoti ou deitai tou Patros, kai authentikōs poiei" kai tote se erēsomai palin, mallon de didaxō peri tēs euchēs hēs poieitai, hoti synkatabaseōs kai oikonomias ēn (ou gar dē tou Iēsou tou Nauē elattōn ēn ho Christos, kai tou dynasthai didaskein hēmas chōris euchēs, "Hōsper gar didaskalou akouōn psellizontos kai ta stoicheia katalegontos, ou phēs auton agnoein, kai hotan erōtą, pou esti tode to stoicheion, hoidas hoti ouk agnoōn erōtą, alla ton mathēteuomenon thelōn enagagein " houtō kai ho Christos ou deomenos euchēs epoieito tēn euchēn, alla se thelōn enagagein, hina synechōs prosechę̄s tę̄ euchę̄, hina adialeiptōs, hina nēphontōs, kai meta pollēs tēs agrypnias tautēn poię̄s. ᾿Agrypnein de ou to nyktos egeiresthai legō monon, alla kai to en hēmerą nēphein en tais proseuchais " agrypnos gar kaleitai ho toioutos. Epei esti kai nyktos euchomenon katheudein, kai en hēmerą mē euchomenon agrypnein, hotan hē psychē tetamenē hē pros ton Theon, hotan ennoę̄ tini dialegetai, pros tina ho logos autę̄, hotan labę̄ en nǭ hoti angeloi parestēkasi meta tromou kai phobou, autos Mega hoplon euchē, ean meta tēs prosēkousēs ginētai dianoias, Kai hina mathę̄s autēs tēn ischyn, skopei enteuthen "᾿Anaischyntias kai adikias kai hōmotētos kai itamotētos ekratēsen hē synechēs enteuxis " ᾿Akousate gar, phēsi, ti ho kritēs legei tēs adikias. Kai oknou palin ekratēse" kai hoper ouk epoiēse philia, touto epoiēsen enteuxis synechēs " Kai ei mē dia to philon hautou einai, phēsi, dōsei autǭ, alla ge dia tēn anaideian hautou anastas dōsei autǭ. Kai anaxian ousan axian epoiēsen hē synechēs prosedreia " ouk esti, phēsi, kalon labein ton arton tōn teknōn, kai balein tois kynariois. Hē de, Nai, phēsi, Kyrie" kai gar ta kynaria esthiei apo tēs trapezēs tōn kyriōn hautōn.
If here they work such things, if here they do the things that the angels do, what then there? How great a splendor do they have? Perhaps each of you would wish to be such as to be able to give orders to [the sun and the moon] … but nothing equal. Why? The name was a type of Jesus. For this reason, then, also the title itself … to the sun and the moon. Here, what would those who say that heaven is a sphere say to this? For why did he not say, “Let the sun stand still,” but added, “Let the sun stand still over Gibeon, and the moon over the valley of Aijalon”? That is, let it make the day longer. This happened in the case of Hezekiah too; for the sun went back. But that was more wonderful than this: to go back again the opposite way, before it had completed its course. But we shall obtain greater things than these, if we wish. For what did Christ promise us? Not that he would stop the sun or the moon, nor make the sun go back, but what? “We will come to him,” he says, “I and the Father, and make our dwelling with him.” What need have I of sun and moon and these wonders, when the Master of all himself comes down and settles with me? I do not need this. For what need do I have of any of these things? He himself will be to me sun and moon and light. For tell me, which would you want when you enter a palace: to be able to rearrange some of the fixed things there, or to make the king so much your own as to persuade him to come and stay with you? Is not the latter far more than the former? What then? Is it not wonderful if a man commands the things that Christ also commands? “But Christ,” someone says, “does not ask the Father, but acts with authority.” Good; then first confess and say that he does not ask the Father, and acts with authority; and then I will ask you again, or rather I will teach you about the prayer that he makes, that it was a matter of condescension and economy (for Christ was certainly not less than Joshua son of Nun), and of his being able to teach us … without prayer. For just as when you hear a teacher lisping and listing the letters, you do not say that he does not know them, and when he asks, “Where is this letter?” you know that he asks not from ignorance, but wishing to lead the pupil on, so too Christ, not needing prayer, made the prayer, wishing to lead you on, so that you may attend to prayer continually, unceasingly, soberly, and make it with much wakefulness. And by wakefulness I do not mean only rising at night, but also being sober in prayers during the day; for such a person is called wakeful. Since it is possible both to sleep while praying at night, and to be wakeful in the daytime while not praying, when the soul is intent upon God, when it considers with whom it is speaking, to whom its words are addressed, when it bears in mind that angels stand by with trembling and fear, [while] he himself … Prayer is a great weapon, if it is made with the proper mind. And so that you may learn its power, consider this: constant entreaty prevailed over shamelessness and injustice and cruelty and recklessness: “For hear,” he says, “what the unjust judge says.” And again it prevailed over sloth; and what friendship did not do, constant entreaty did: “Even if he will not give to him because he is his friend, yet because of his persistence he will get up and give him.” And constant attendance made one who was unworthy worthy: “It is not good,” he says, “to take the children's bread and throw it to the dogs.” And she said, “Yes, Lord; yet even the dogs eat from the table of their masters.”
Josh 10:12–13 (quotation, high confidence) · 2 Kgs 20:8–11 (allusion, high confidence) · John 14:23 (quotation, high confidence) · Isa 60:19–20 (allusion, medium confidence) · Luke 18:6 (quotation, high confidence) · Luke 11:8 (quotation, high confidence) · Matt 15:26–27 (quotation, high confidence)
Notes and citation
Summary: Chrysostom contrasts Joshua's command to the sun and moon with Christ's greater promise to dwell with believers, explains that Christ prayed by condescension to teach us to pray, and shows from the parables and the Canaanite woman the power of persistent prayer.
- The opening is garbled in the scan and repeats lines from the end of 27.2 (marked …). Quotations: Josh 10:12–13; 2 Kgs 20:8–11 (Isa 38:8); John 14:23; Isa 60:19–20; Luke 18:6; Luke 11:8; Matt 15:26–27. The remark about “those who say that heaven is a sphere” reflects Chrysostom's own cosmology and is translated as written. A column number was removed.
Notes on the original text
- Digital text corrected (OCR slip: «στοιχεῖα χαταλέγοντος, οὖ φὴς for στοιχεῖα καταλέγοντος, οὐ φὴς; OCR slip: «τὴν ἰσχὺν for τὴν ἰσχὺν; OCR slip: Κύριδ" for Κύριε"; OCR slip: Ναυῇ for Ναυῆ; OCR slip: Χρι-, στός; Οὐκὶ for Χριστός; Οὐχὶ; OCR slip: Χρι-στὸς for Χριστὸς; OCR slip: αυγκαταδάσεω; for συγκαταβάσεως; OCR slip: βασίλεϊα for βασίλεια; OCR slip: διαλέγεαι for διαλέγεται; OCR slip: διανοίάς for διανοίας; OCR slip: δύνασθσι for δύνασθαι; OCR slip: εῆἧς for τῆς; OCR slip: καὶ,. αδθεντιχῶς for καὶ αὐθεντικῶς; OCR slip: λάδῃ ἐν νῷ for λάβῃ ἐν νῷ; OCR slip: λαδεῖν τὸν ἄρτον τῶν τέχνωγ, καὶ βαλεῖν τοῖς κυγαρίοις for λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ βαλεῖν τοῖς κυναρίοις; OCR slip: μεταῤῥνθμίσαι for μεταῤῥυθμίσαι; OCR slip: οὔπὼς for οὕτως; OCR slip: οὗ πολλῷ for οὐ πολλῷ; OCR slip: πρησεδρεία for προσεδρεία; OCR slip: προσέχῃ: for προσέχῃς; OCR slip: τοιαὖτα for τοιαῦτα; OCR slip: τούτου.. for τούτου.; OCR slip: τὴνλαμπρότητα for τὴν λαμπρότητα; OCR slip: φόδου for φόβου; OCR slip: χαταγομένου for καταγομένου; OCR slip: χριεὴς «1έγει τῆς ἀδικίης for κριτὴς λέγει τῆς ἀδικίας; OCR slip: ἀ.ι14 γε for ἀλλά γε; OCR slip: ἀνιεξίαν οὖσων for ἀναξίαν οὖσαν; OCR slip: ἄγγελο: for ἄγγελοι; OCR slip: ἐγαντίαν for ἐναντίαν; OCR slip: ἐνχγαγεῖν for ἐναγαγεῖν; OCR slip: ἐχείνου θαυμαστότερον for ἐκείνου θαυμαστότερον; OCR slip: ἕντευξις συνεχής for ἔντευξις συνεχής; OCR slip: ἙΛλώμ for Ἐλώμ; OCR slip: ἡμέρῃ μὴ αὐχόμενον for ἡμέρᾳ μὴ εὐχόμενον; OCR slip: ὁμολόγῆσον for ὁμολόγησον; OCR slip: ᾿ΕΛλευσόμεθα for Ἐλευσόμεθα; column number removed): τοιαὖτα → τοιαῦτα; ἄγγελο: → ἄγγελοι; τὴνλαμπρότητα → τὴν λαμπρότητα; ἙΛλώμ → Ἐλώμ; ἐχείνου θαυμαστότερον → ἐκείνου θαυμαστότερον; ἐγαντίαν → ἐναντίαν; Χρι-, στός; Οὐκὶ → Χριστός; Οὐχὶ; ᾿ΕΛλευσόμεθα → Ἐλευσόμεθα; χαταγομένου → καταγομένου; τούτου.. → τούτου.; βασίλεϊα → βασίλεια; 1351} → ; μεταῤῥνθμίσαι → μεταῤῥυθμίσαι; οὔπὼς → οὕτως; οὗ πολλῷ → οὐ πολλῷ; ὁμολόγῆσον → ὁμολόγησον; καὶ,. αδθεντιχῶς → καὶ αὐθεντικῶς; αυγκαταδάσεω; → συγκαταβάσεως; Ναυῇ → Ναυῆ; δύνασθσι → δύνασθαι; «στοιχεῖα χαταλέγοντος, οὖ φὴς → στοιχεῖα καταλέγοντος, οὐ φὴς; ἐνχγαγεῖν → ἐναγαγεῖν; Χρι-στὸς → Χριστὸς; προσέχῃ: → προσέχῃς; ἡμέρῃ μὴ αὐχόμενον → ἡμέρᾳ μὴ εὐχόμενον; διαλέγεαι → διαλέγεται; λάδῃ ἐν νῷ → λάβῃ ἐν νῷ; φόδου → φόβου; διανοίάς → διανοίας; «τὴν ἰσχὺν → τὴν ἰσχὺν; χριεὴς «1έγει τῆς ἀδικίης → κριτὴς λέγει τῆς ἀδικίας; ἕντευξις συνεχής → ἔντευξις συνεχής; ἀ.ι14 γε → ἀλλά γε; ἀνιεξίαν οὖσων → ἀναξίαν οὖσαν; πρησεδρεία → προσεδρεία; λαδεῖν τὸν ἄρτον τῶν τέχνωγ, καὶ βαλεῖν τοῖς κυγαρίοις → λαβεῖν τὸν ἄρτον τῶν τέκνων, καὶ βαλεῖν τοῖς κυναρίοις; Κύριδ" → Κύριε"; εῆἧς → τῆς.
Topics: Prayer, Christology
Cite (SBL): Chrysostom, Hom. Heb. 27.4 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/27-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/27-4
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-hom-hebraeos-27-4) · Report an error
Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.
27.5PG 63:18
Προσέχωμεν τοίνυν τῇ εὐχῇ“ μέγα ὅπλον ἐστὶν ἐὰν μετὰ ἐκτενείας γίνηται, ἐὰν χωρὶς κενοδοξίας, ἐὰν μετὰ ψυχῆς εἰλικρινοῦς, Αὕτη πολεμίους ἐτροπώσατο, αὕτη ἔθνος ὁλόκληρον καὶ ἀνάξιον εὐηργέτησεν. "Ἤκουσα, φησὶ, τοῦ στεναγμοῦ αὐτῶν, καὶ κατέβην τοῦ ἐξελέσθαι αὑτούς " αὕτη φάρμακόν ἐστι σωτήριον, καὶ κωλυτικὸν τῶν ἁμαρτημάτων, καὶ ἰατρεῖον τῶν πλημμελημάτων ταύτῃ καὶ ἡ χήρα ἡ μεμονωμένη προσήδρευεν. Ἐὰν οὖν μετὰ ταπεινοφροσύνης εὐχώμεθα, ἐὰν τὸ στῆθος πλήττοντες ὡς ὁ τελώνης, ἐὰν ἐκεῖνα φθεγγώμεθα ἅπερ ἐκεῖνος, ἐὰν λέγωμεν, Ἱλάσθητί μοι τῷ ἁμαρτωλῷ, πάντων ἐπιτευξόμεθα. Εἰ γὰρ καὶ μὴ τελῶναί ἐσμεν, ἀλλ᾽ ἕτερα ἔχομεν ἐκείνου οὐκ ἥττονα ἁμαρτήματα. Μὴ γάρ μοι εἴπῃς, ὅτι ἐν μικρῷ τινι διήμαρτες " τὴν γὰρ αὐτὴν ἔχει τὸ πρᾶγμα φύσιν. Καθάπερ γὰρ ὁμοίως ἀνδροφόνος λέγεται, ὅ τε παῖδα ἀνελὼν, ὅ τε ἄνδρα" οὕτω καὶ πλεονέκτης, καὶ ὁ πολλὰ καὶ ὁ μικρὰ πλεονεκτῶν. Καὶ ἡ μνησικακία δὲ οὐ μικρὸν, ἀλλὰ καὶ μέγα ἁμάρτημα " Μνησικάκων γὰρ, φησὶν, ὁδοὶ εἰς θάνατον" καὶ " Ὁ ὀργιζόμενος εἰκῆ τῷ ἀδελφῷ αὑτοῦ, ἔνοχος ἔσται τῇ γεέννῃ" καὶ ὁ καλῶν τὸν ἀδελφὸν αὑτοῦ μωρὸν καὶ ἀνόητον, καὶ ὅσα τοιαῦτα. Μεταλαμβάνομεν δὲ καὶ τῶν φρικτῶν μυστηρίων ἀναξίως, καὶ φθονοῦμεν καὶ λοιδοροῦμεν" τινὲς δὲ ἡμῶν καὶ ἐμεθύσθησαν πολλάκις, Τούτων δὲ ἔκαστον καὶ αὐτὸ καθ᾽ ἑαυτὸ ἱκανὸν ἐκβαλεῖν τῆς βασιλείας - ὅταν δὲ καὶ ὁμοῦ συμφέρηται, τίνα ἕξομεν ἀπολογίαν; Πολλῆς ἡμῖν δεῖ τῆς μετανοίας, ἀγαπητοὶ, πολλῆς τῆς εὐχῆς, πολλῆς τῆς καρτερίας, πολλῆς τῆς προσεδρείας, ἵνα δυνηθῶμεν ἐπιτυχεῖν τῶν ἐπηγγελμένων ἡμῖν ἀγαθῶν. Εἴπωμεν οὖν καὶ ἡμεῖς" Ἱλάσθητί μοι τῷ ἁμαρτωλῷ - μᾶλλον δὲ μὴ εἴπωμεν μόνον, ἀλλὰ καὶ οὕτω φρονῶμεν᾽ κἂν ἕτερός τις ἡμᾶς ἐγκαλέσῃ, μὴ ὀργιζώμεθα. Ἤκουσεν ἐκεῖνος ὅτι Οὐκ εἰμὶ ὡς οὗτος ὁ τελώνης, καὶ οὐ παρωξύνθη, ἀλλὰ κατενύγη " ἐδέξατο τὸ νῖκος, καὶ ἀπέθετο τὸ ὄνειδος. Εἶπεν ἐκεῖνος τὸ τραῦμα, ἐζήτησεν οὗτος τὸ φάρμακον. Λέγωμεν τοίνυν - Ἱλάσθητί μοι τῷ ἁμαρτωλῷ " πλὴν κἂν ἕτερος εἴπῃ, μὴ ἀγανακτῶμεν. Ἐὰν δὲ αὐτοὶ μὲν λέγωμεν μυρία ἑαυτοὺς κακὰ, παρ᾽ ἑτέρων δὲ ἀκούοντες δυσχεραίνωμεν, οὐκέτι τοῦτο ταπεινοφροσύνη ἐστὶν οὐδὲ ἐξομολόγησις, ἀλλ᾽ ἐπίδειξις καὶ κενοδοξία. Ἐπίδειξίς ἐστι, φησὶν, ἑαυτὸν ἁμαρτωλὸν καλεῖν; Ναί" ταπεινοφροσύνης γὰρ λαμδὲ τοὐναντίον εἴπωμεν ἑαυτοὺς, καταφρονούμεθα. “Ὥστε καὶ τοῦτο δόξης ἕνεκεν ποιοῦμεν. Τί δέ ἐστι ταπεινοφροσύνη; Τὸ ἑτέρου ὀνειδίζοντος φέρειν, τὸ ἐπιγινώσκειν τὸ ἁμάρτημα, τὸ φέρειν τὰς κακηγορίας. Καὶ οὐδὲ τοῦτο ταπεινοφροσύνης ἂν εἴη, ἀλλ᾽ εὐγνωμοσύνης. Νῦν δὲ ἑαυτοὺς μὲν λέγομεν ἁμαρτωλοὺς, ἀναξίους, μυρία ὅσα " ἂν δὲ ἕτερός τις ἡμῖν ἕν τούτων προσενέγκῃ, χαλεπαίγησις, οὐδὲ εὐγνωμοσύνη; Εἶπες σαυτὸν εἶναι τοιοῦτον" μὴ ἀγανάκτει καὶ παρ᾽ ἑτέρων ἀκούων, καὶ ἐλεγχόμενος " οὕτω σοι τὰ ἁμαρτήματα κουφίζεται, ὅταν ἕτεροι ὀνειδίζωσιν " ἑαυτοῖς μὲν γὰρ βάρος ἐπιτιθέασι, σὲ δὲ εἰς φιλοσοφίαν ἐνάγουσιν. Ἄκουε τί φησιν ὁ μακάριος Δαυῖδ, ἡνίκα κατηρᾶτο αὐτῷ ὁ Σεμεεί. Ἄφες αὐτὸν, φησίν" ὁ Κύριος ἐνετείλατο αὐτῷ, ὅπως ἴδῃ τὴν ταπείνωσίν μου" καὶ ἀνταποδώσει μοι Κύριος ἀγαθὰ ἀντὶ τῆς κατάρας αὐτοῦ τῆς ἐν τῇ ἡμέρᾳ ταύτῃ. Σὺ δὲ περὶ σαυτοῦ ᾿ λέγων καὶ ὑπερβολὴν κακῶν, ἐὰν μὴ τὰ τῶν μεγάλων δικαίων ἐγκώμια παρ᾽ ἑτέρων ἀκούῃς, Ὁρᾷς ὅτι παίζεις ἐν οὐ παικτοῖς πράγμασι; καὶ γὰρ τοὺς ἐπαίνους ἐπαίνων ἑτέρων ἐπιθυμίᾳ διακρουόμεθα, ἵνα μειζόνων πάλιν τύχωμεν ἐγκωμίων, ἵνα μᾶλλον θαυμασθῶμεν. Ὥστε, οὐ προσιέμενοι τὰ μεγάλων καὶ δικαίων ἐγκώμια, ἵνα αὐξήσωμεν αὑτὰ, τοῦτο ποιοῦμεν " καὶ πάντα πρὸς δόξαν ἡμῖν γίνεται, οὐ πρὸς ἀλήθειαν. Διὰ τοῦτο πάντα κενὰ, πάντα ἄπορα. Διὸ παρακαλῶ νῦν γοῦν ἀποστῆναι τῆς μητρὸς τῶν κακῶν, τῆς κενοδοξίας, καὶ ζῆσαι κατὰ τὸ τῷ Θεῷ δοκοῦν᾽ ὥστε καὶ τῶν μελλόντων ἐπιτυχεῖν ἀγαθῶν, ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν.
Prosechōmen toinyn tę̄ euchę̄“ mega hoplon estin ean meta ekteneias ginētai, ean chōris kenodoxias, ean meta psychēs eilikrinous, Hautē polemious etropōsato, hautē ethnos holoklēron kai anaxion euērgetēsen. "Ēkousa, phēsi, tou stenagmou autōn, kai katebēn tou exelesthai hautous " hautē pharmakon esti sōtērion, kai kōlytikon tōn hamartēmatōn, kai iatreion tōn plēmmelēmatōn tautę̄ kai hē chēra hē memonōmenē prosēdreuen. Ean oun meta tapeinophrosynēs euchōmetha, ean to stēthos plēttontes hōs ho telōnēs, ean ekeina phthengōmetha haper ekeinos, ean legōmen, Hilasthēti moi tǭ hamartōlǭ, pantōn epiteuxometha. Ei gar kai mē telōnai esmen, all᾽ hetera echomen ekeinou ouk hēttona hamartēmata. Mē gar moi eipę̄s, hoti en mikrǭ tini diēmartes " tēn gar autēn echei to pragma physin. Kathaper gar homoiōs androphonos legetai, ho te paida anelōn, ho te andra" houtō kai pleonektēs, kai ho polla kai ho mikra pleonektōn. Kai hē mnēsikakia de ou mikron, alla kai mega hamartēma " Mnēsikakōn gar, phēsin, hodoi eis thanaton" kai " Ho orgizomenos eikē tǭ adelphǭ hautou, enochos estai tę̄ geennę̄" kai ho kalōn ton adelphon hautou mōron kai anoēton, kai hosa toiauta. Metalambanomen de kai tōn phriktōn mystēriōn anaxiōs, kai phthonoumen kai loidoroumen" tines de hēmōn kai emethysthēsan pollakis, Toutōn de ekaston kai auto kath᾽ heauto hikanon ekbalein tēs basileias - hotan de kai homou sympherētai, tina hexomen apologian? Pollēs hēmin dei tēs metanoias, agapētoi, pollēs tēs euchēs, pollēs tēs karterias, pollēs tēs prosedreias, hina dynēthōmen epitychein tōn epēngelmenōn hēmin agathōn. Eipōmen oun kai hēmeis" Hilasthēti moi tǭ hamartōlǭ - mallon de mē eipōmen monon, alla kai houtō phronōmen᾽ kan heteros tis hēmas enkalesę̄, mē orgizōmetha. Ēkousen ekeinos hoti Ouk eimi hōs houtos ho telōnēs, kai ou parōxynthē, alla katenygē " edexato to nikos, kai apetheto to oneidos. Eipen ekeinos to trauma, ezētēsen houtos to pharmakon. Legōmen toinyn - Hilasthēti moi tǭ hamartōlǭ " plēn kan heteros eipę̄, mē aganaktōmen. Ean de autoi men legōmen myria heautous kaka, par᾽ heterōn de akouontes dyscherainōmen, ouketi touto tapeinophrosynē estin oude exomologēsis, all᾽ epideixis kai kenodoxia. Epideixis esti, phēsin, heauton hamartōlon kalein? Nai" tapeinophrosynēs gar lamde tounantion eipōmen heautous, kataphronoumetha. “Hōste kai touto doxēs heneken poioumen. Ti de esti tapeinophrosynē? To heterou oneidizontos pherein, to epiginōskein to hamartēma, to pherein tas kakēgorias. Kai oude touto tapeinophrosynēs an eiē, all᾽ eugnōmosynēs. Nyn de heautous men legomen hamartōlous, anaxious, myria hosa " an de heteros tis hēmin hen toutōn prosenenkę̄, chalepaigēsis, oude eugnōmosynē? Eipes sauton einai toiouton" mē aganaktei kai par᾽ heterōn akouōn, kai elenchomenos " houtō soi ta hamartēmata kouphizetai, hotan heteroi oneidizōsin " heautois men gar baros epititheasi, se de eis philosophian enagousin. Akoue ti phēsin ho makarios Dauid, hēnika katērato autǭ ho Semeei. Aphes auton, phēsin" ho Kyrios eneteilato autǭ, hopōs idę̄ tēn tapeinōsin mou" kai antapodōsei moi Kyrios agatha anti tēs kataras autou tēs en tę̄ hēmerą tautę̄. Sy de peri sautou ᾿ legōn kai hyperbolēn kakōn, ean mē ta tōn megalōn dikaiōn enkōmia par᾽ heterōn akouę̄s, Horąs hoti paizeis en ou paiktois pragmasi? kai gar tous epainous epainōn heterōn epithymią diakrouometha, hina meizonōn palin tychōmen enkōmiōn, hina mallon thaumasthōmen. Hōste, ou prosiemenoi ta megalōn kai dikaiōn enkōmia, hina auxēsōmen hauta, touto poioumen " kai panta pros doxan hēmin ginetai, ou pros alētheian. Dia touto panta kena, panta apora. Dio parakalō nyn goun apostēnai tēs mētros tōn kakōn, tēs kenodoxias, kai zēsai kata to tǭ Theǭ dokoun᾽ hōste kai tōn mellontōn epitychein agathōn, en Christǭ Iēsou tǭ Kyriǭ hēmōn.
Let us attend, then, to prayer: it is a great weapon, if it is made with earnestness, if without vainglory, if with a sincere soul. It has routed enemies; it has benefited a whole and unworthy nation: “I have heard,” he says, “their groaning, and I have come down to deliver them.” It is a saving medicine, a preventive of sins, a cure of offenses; to it the widow too who was left alone devoted herself. If, then, we pray with humility, if, beating our breast like the tax collector, we utter what he uttered, if we say, “Be merciful to me, the sinner,” we shall obtain everything. For even if we are not tax collectors, we have other sins not less than his. For do not tell me that you have sinned in some small thing; for the thing has the same nature. For just as one who kills a child and one who kills a man are alike called murderers, so too the greedy man, whether he takes much or little. And resentment too is not a small sin, but a great one: “For the ways of the resentful,” it says, “lead to death”; and, “Whoever is angry with his brother without cause will be liable to Gehenna”; and whoever calls his brother a fool and senseless, and all such things. And we also partake of the awesome mysteries unworthily, and we envy and revile; and some of us have often been drunk. And each of these by itself is enough to cast us out of the kingdom; but when they are all brought together, what defense shall we have? We need much repentance, beloved, much prayer, much endurance, much perseverance, so that we may be able to obtain the good things promised to us. Let us too, then, say, “Be merciful to me, the sinner”; or rather, let us not only say it, but also think so; and if someone else accuses us, let us not be angry. That man heard, “I am not like this tax collector,” and was not provoked, but was pricked to the heart; he accepted the reproach and laid aside the disgrace. The one named the wound; the other sought the medicine. Let us, then, say, “Be merciful to me, the sinner”; but if another says it, let us not be indignant. But if we say countless evils of ourselves, yet are annoyed when we hear them from others, this is no longer humility nor confession, but display and vainglory. “Is it display,” someone says, “to call oneself a sinner?” Yes; for it gains [a reputation for] humility; but if we call ourselves the opposite, we are despised. So we do even this for the sake of glory. And what is humility? To bear it when another reproaches us, to acknowledge the sin, to bear evil-speaking. And not even this would be humility, but fair-mindedness. But now we call ourselves sinners, unworthy, any number of things; but if someone else lays one of these against us, we are angry … [Is this] humility, or even fair-mindedness? You said you were such a one; do not be indignant when you hear it from others and are reproved; in this way your sins are lightened, when others reproach you; for they lay a burden on themselves, but they lead you to philosophy. Hear what the blessed David says when Shimei was cursing him: “Let him alone,” he says; “the Lord has commanded him, so that he may see my humiliation; and the Lord will repay me with good for his cursing this day.” But you, when you speak of yourself even to the point of excessive evils, [are enraged] unless you hear from others the praises of the great righteous. Do you see that you are playing in matters not fit for play? For we refuse praises out of desire for other praises, so as to obtain greater commendations again, so as to be admired more. So that when we do not accept the praises [due to] the great and righteous, we do it in order to increase them; and everything is done by us for glory, not for truth. That is why all is empty, all without resource. Therefore I beg you, even now, to stand apart from the mother of evils, vainglory, and to live according to what seems good to God, so that we may also obtain the good things to come, in Christ Jesus our Lord.
Exod 3:7–8 (quotation, high confidence) · 1 Tim 5:5 (allusion, high confidence) · Luke 18:13 (quotation, high confidence) · Prov 12:28 (quotation, medium confidence) · Matt 5:22 (quotation, high confidence) · Luke 18:11 (quotation, high confidence) · 2 Sam 16:11–12 (quotation, high confidence)
Notes and citation
Summary: Chrysostom urges humble, persevering prayer like the tax collector's, warns that small sins and resentment are still sins, and exposes the vainglory of calling oneself a sinner while resenting reproach from others, citing David's patience under Shimei's curses.
- Quotations: Exod 3:7–8; 1 Tim 5:5; Luke 18:13; Prov 12:28 LXX (“the ways of the resentful lead to death”); Matt 5:22; Luke 18:11; 2 Sam 16:11–12. A long leak of Migne's Latin column (with a cross-reference note) and footnote marks were removed; a few words are lost (marked …; bracketed words supplied from the sense). The doxology is cut short in the scan.
Notes on the original text
- Digital text corrected (OCR slip: "Αζες αὐτὸ» for Ἄφες αὐτὸν; OCR slip: "ἤκουσεν ἐκεῖνο:. for Ἤκουσεν ἐκεῖνος; OCR slip: 11άσθητί μοι τῷ ἁμαρτω.ῷ for Ἱλάσθητί μοι τῷ ἁμαρτωλῷ; OCR slip: 11άσθητί μοι τῷ ἁμαρτωιϊῷ for Ἱλάσθητί μοι τῷ ἁμαρτωλῷ; OCR slip: «οολλάχις for πολλάκις; OCR slip: Μεταλαμθάνομεν δὲ καὶ πῶν φριχτῶν for Μεταλαμβάνομεν δὲ καὶ τῶν φρικτῶν; OCR slip: Πολλῇς for Πολλῆς; OCR slip: ΤΊ δέ for Τί δέ; OCR slip: αὐταὶ μὲν for αὐτοὶ μὲν; OCR slip: γάρ. μοι for γάρ μοι; OCR slip: γεένγγνῃ for γεέννῃ; OCR slip: διαχρουόμεθα for διακρουόμεθα; OCR slip: δικαίων. ἐγκώμια for δικαίων ἐγκώμια; OCR slip: εἷς θάγωτον for εἰς θάνατον; OCR slip: κατέξην for κατέβην; OCR slip: μετ ταπεινοφροσύνης for μετὰ ταπεινοφροσύνης; OCR slip: παιχτοῖς for παικτοῖς; OCR slip: ταπεινοφρησύνης for ταπεινοφροσύνης; OCR slip: τελῶ-. ναί for τελῶναί; OCR slip: τρσῦμα for τραῦμα; OCR slip: χαταφρονούμεθα for καταφρονούμεθα; OCR slip: χωρὶ; χενωδοξίας for χωρὶς κενοδοξίας; OCR slip: ἀγτἀποδώσει for ἀνταποδώσει; OCR slip: ἀμάμτημα, τὸ φέρεῖιν for ἁμάρτημα, τὸ φέρειν; OCR slip: ἀμάρτημα " Ἡγνησικάχων for ἁμάρτημα " Μνησικάκων; OCR slip: ἀνδροφόνο; for ἀνδροφόνος; OCR slip: ἀχούῃς for ἀκούῃς; OCR slip: ἀ᾽ αθῶν, ἐν Χριστῷ Ἱτσοῦ for ἀγαθῶν, ἐν Χριστῷ Ἰησοῦ; OCR slip: ἐκεῖνο;, ἐὰν λέγωμεν, ᾿11ἀάσθητί μοι τῷ ἅμαρτωϊλῷ.. for ἐκεῖνος, ἐὰν λέγωμεν, Ἱλάσθητί μοι τῷ ἁμαρτωλῷ,; OCR slip: ἐχδαλεῖν τῆς βασιλεία: for ἐκβαλεῖν τῆς βασιλείας; OCR slip: ἐχείνου οὐκ for ἐκείνου οὐκ; OCR slip: ἐχτενείας for ἐκτενείας; OCR slip: ἑαυτοὺς. μὲν λέγομεν ἀμαρτωλοὺς for ἑαυτοὺς μὲν λέγομεν ἁμαρτωλοὺς; OCR slip: ἕτερός; τις for ἕτερός τις; OCR slip: ἡνίχα χατηρᾶτο for ἡνίκα κατηρᾶτο; OCR slip: ὀργιὥύμενος for ὀργιζόμενος; OCR slip: ὃ τελώνης for ὁ τελώνης; OCR slip: ὃ χαλῶν for ὁ καλῶν; OCR slip: ὄμυειδος for ὄνειδος; OCR slip: ὑπερδολὴν for ὑπερβολὴν; OCR slip: “Λχουε for Ἄκουε; footnote mark and stray letters removed; footnote mark removed; long leak of Migne's Latin column and a cross-reference note removed; the split word rejoined): ἐχτενείας → ἐκτενείας; χωρὶ; χενωδοξίας → χωρὶς κενοδοξίας; κατέξην → κατέβην; μετ ταπεινοφροσύνης → μετὰ ταπεινοφροσύνης; ἐκεῖνο;, ἐὰν λέγωμεν, ᾿11ἀάσθητί μοι τῷ ἅμαρτωϊλῷ.. → ἐκεῖνος, ἐὰν λέγωμεν, Ἱλάσθητί μοι τῷ ἁμαρτωλῷ,; τελῶ-. ναί → τελῶναί; ἐχείνου οὐκ → ἐκείνου οὐκ; γάρ. μοι → γάρ μοι; ἀνδροφόνο; → ἀνδροφόνος; ἀμάρτημα " Ἡγνησικάχων → ἁμάρτημα " Μνησικάκων; εἷς θάγωτον → εἰς θάνατον; ὀργιὥύμενος → ὀργιζόμενος; γεένγγνῃ → γεέννῃ; ὃ χαλῶν → ὁ καλῶν; Μεταλαμθάνομεν δὲ καὶ πῶν φριχτῶν → Μεταλαμβάνομεν δὲ καὶ τῶν φρικτῶν; «οολλάχις → πολλάκις; ἐχδαλεῖν τῆς βασιλεία: → ἐκβαλεῖν τῆς βασιλείας; Πολλῇς → Πολλῆς; 11άσθητί μοι τῷ ἁμαρτωιϊῷ → Ἱλάσθητί μοι τῷ ἁμαρτωλῷ; "ἤκουσεν ἐκεῖνο:. → Ἤκουσεν ἐκεῖνος; ὃ τελώνης → ὁ τελώνης; νῖκος 4, → νῖκος, ; ὄμυειδος → ὄνειδος; τρσῦμα → τραῦμα; 11άσθητί μοι τῷ ἁμαρτω.ῷ → Ἱλάσθητί μοι τῷ ἁμαρτωλῷ; αὐταὶ μὲν → αὐτοὶ μὲν; ταπεινοφρησύνης → ταπεινοφροσύνης; χαταφρονούμεθα → καταφρονούμεθα; ΤΊ δέ → Τί δέ; ἀμάμτημα, τὸ φέρεῖιν → ἁμάρτημα, τὸ φέρειν; ἑαυτοὺς. μὲν λέγομεν ἀμαρτωλοὺς → ἑαυτοὺς μὲν λέγομεν ἁμαρτωλοὺς; ἕτερός; τις → ἕτερός τις; “Λχουε → Ἄκουε; ἡνίχα χατηρᾶτο → ἡνίκα κατηρᾶτο; "Αζες αὐτὸ» → Ἄφες αὐτὸν; ἀγτἀποδώσει → ἀνταποδώσει; αὺ- "δὶς (οἱ Κἀϊι νέτο, τὸ ὀνένξες. οἴυπι δεὶ ἰω Εζοοΐα; 80] ταειγοςοδεῖ!. διά ιος οϑἱ "9 πηδηραὶ οἱ δί Ὁ }}}87 ἰὸς Ὠ} 1 ποη ὁδὶ ορυδ, ἢτ9 συν, δὴ γόξειν εἰνὲ ἴδηι 8 σου )υηδογο [δι] τ,-ἰοιογταϊβαίοηθ, οἱ ΒΟὈτΐο, οἱ οὐπὸ πη Ὁ} 18 υἱ ει δι}. δἰ οὐπὶ δᾶ 48 ρᾶΓ ὁδὶ πιοιῖο ἤδη, Εἰ αἰ οαγυπὶ νἱ τῇ Ἰιοείογυπι. Πν οἃ ἐγαὶ βοΐ πο υἱάσι "18 το] οἱ Ἰο ςια. Νἧᾳ Πος φιίοιη Γυδγὶτ 0 πη] }|2{|58, δαὶ Πο ὶ- Ομ». 14. ν. δ1. Οἰγοκίστιμ ἱν πιείοιὶε, ἐπ μεϊ {ἰδ ἐαμαριιοία, δε οὐἰαπι οχ ἱμ μα δ}. Εἰ ἴῃ ἡποιπογίϑιι Διο Βογαπν ποι ας εταὶ. Αἰ ει, παι; ἰά δδί, 10819 ραιμμ!]65., ἰ" τ... ἰν μονα! : φηὰ «οιη δυϊομὶ ἰμΐαον} νι πὸ ὁχ δα μος αὐ οηι ἰνοὶ, σα οϑὲ νυϊηρίλ5. ((αρ. 1. 1 ἀξοφμο εἰ πυς ἐμ, σἱ ἀμ 6, «εἰ ἰμιῦγίϑεδ ἐγὶρίσι ἰς (Ἰφαὶ, 4. 0}. οἱ → αὐ; ὑπερδολὴν → ὑπερβολὴν; ἀχούῃς → ἀκούῃς; παιχτοῖς → παικτοῖς; διαχρουόμεθα → διακρουόμεθα; τὰ 5 1εροινυπι → τὰ ; δικαίων. ἐγκώμια → δικαίων ἐγκώμια; ἀ᾽ αθῶν, ἐν Χριστῷ Ἱτσοῦ → ἀγαθῶν, ἐν Χριστῷ Ἰησοῦ.
Topics: Prayer, Eucharist, Ethics
Cite (SBL): Chrysostom, Hom. Heb. 27.5 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/27-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/27-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-hom-hebraeos-27-5) · Report an error
Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.
Chapter 28
28.1PG 63:18
Περιῆλθον ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν, ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι" ὧν οὐκ ἦν ἄξιος ὁ κόσμος οὗτος " ἐν ἐρημίαις πλανώμενοι, καὶ ὄρεσι, καὶ σπηλαίοις, καὶ ταῖς ᾿λεὶ μὲν, μάλιστα δὲ ὅταν τῶν ἁγίων ἐννοήσω τὰ κατορθώματα, τότε μοι ἐπέρχεται ἀπαγορεύειν τὰ κατ᾽ ἐμαυτὸν, ὅτι οὐδὲ ὄναρ πεῖραν ἐλάβομεν οἷς ἐκεῖνοι τὸν ἅπαντα χρόνον ἐνδιέτριψαν ἄνδρες, οὐκ ἀμαρτημάτων τίνοντες δίκην, ἀλλ᾽ ἀεὶ κατορθοῦντες, καὶ ἀεὶ θλιβόμενοι. Ἐννόησον γάρ μοι τὸν Ἠλίαν, εἰς ὃν ἡμῖν ὁ λόγος περιήχει σήμερον " περὶ αὐτοῦ γάρ φησιν ἐνταῦθα τὸ, Περιῆλθον ἐν μηλωταῖς, καὶ εἰς αὐτὸν αὑτῷ τελευτᾷ τὰ ὑποδείγματα οὐδὲ αὐτὸ καταλιπών" ὅπερ οἰκεῖον αὐτοῖς ἦν". Καὶ εἰπὼν τὰ κατὰ τοὺς ἀποστόλους, ὅτι ἐν φόνῳ μαχαίρας ἀπέθανον, ὅτι ἐλιθάσθησαν, ἄνεισι πάλιν ἐπὶ τὸν Ἡλίαν, τὸν τὰ αὐτὰ παθόντα τούτοις. Ἐπειδὴ γὰρ εἰκὸς ἣν αὑτοὺς οὐδέπω περὶ τῶν ἀποστόλων δόξαν ἔχειν τοσαύτην, ἀπὸ τοῦ ἀναληφθέντος, καὶ μάλιστα θαυμασθέντος φέρει. Περιῆλθον γὰρ, φησὶν, ἐν μηλωταῖς, ἐν αἰγείοις δέρμασιν", ὑστερούμενοι, θλιβόμενοι, κακουχούμενοι" ὧν οὐκ ἦν ἄξιος ὁ κόσμος οὗτος. Οὐδὲ ἱμάτιον εἶχον, πόλιν, οὐκ οἰκίαν, οὐ καταγώγιον" τοῦτο, ὅπερ ὁ Χριστὸς ἔλεγεν “Ὁ δὲ Υἱὸς τοῦ ἀνθρώπου οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ. Τί λέγω, οὐ καταγώγιον; οὐ στάσιν" οὐδὲ γὰρ τὴν ἔρημον καταλαβόντες, ἡσυχίαν ἦγον " οὐ γὰρ εἶπεν, Ἐν ἐρήμῳ ἐκάθηντο, ἀλλὰ καὶ ἐκεῖ ὄντες ἔφευγον καὶ ἐκεῖθεν ἠλαύνοντο, οὐκ ἐκ τῆς οἰκουμένης μόνον, ἀλλὰ καὶ ἐκ τῆς ἀοικήτου. Καὶ ἀναμιμνήσκει τόπων αὐτοὺς ἕνθα ἐκάθηντο, καὶ πραγμάτων ἐκεῖ γενομένων ᾿ Ὑστερούμενοι, θλιβόμενοι. Εἶτα, φησὶν, ὑμῖν ἐνεκάλουν διὰ τὸν Χριστὸν, καὶ ταῦτα ἐποίουν τῷ Ἠλίᾳ· τί ἔχοντες ἐγκαλεῖν, ἤλαυνον αὐτὸν καὶ ἐδίωκον, καὶ λιμῷ παλαίειν ἠνάγκαζον; Ὃ καὶ οὗτοι τότε ἔπασχον" διὰ τοῦτο ἔλεγεν ἀλλαχοῦ" Ἔκριναν γοῦν πέμψαι οἱ ἀδελφοὶ τοῖς θλιβομένοις τῶν μαθητῶν - Καθὼς γὰρ ηὐπορεῖτό τις, ὥρισαν ἕκαστος αὐτῶν εἰς διακονίαν πέμψαι τοῖς κατοικοῦσιν ἐν τῇ Ἰουδαίᾳ ἀδελφοῖς, [Ὃ καὶ τούτων ἣν 5. Καγχουταῖς ὁδοιπορίαις, ἐν τοῖς 4 κινδύνοι; “ὃ καὶ αὐτὸ κινδύ νον, ὃ καὶ σὐτὸ τούτων ἣν. Τὸ δὲ, τούτων ἦν. Τὸ δὲ, [Περιῆἴύον,, τί ἐστιν;} Ἐν ἐρημίαις πλανώμενοι, καὶ ὄρεσι καὶ σπηλαίοις, καὶ, ταῖς ὁπαῖς τῆς τῆς. Οὐδὲν ἄλλο ἣ τοῦτο μονονουχὶ ἐμφαίνει, ὅτι περιῆλθον καθάπερ φυγάδες καὶ καθάπερ οἱ οὐδὲ τὸν ἥλιον ὁρᾷν ἄξιοι, καὶ οὐδὲ ἀπὸ τῆς ἐρημίας εὕρισκον καταφυγὴν, ἀλλ᾽ ἔδει φεύγειν ἀεὶ, ἔδει καταδύσεις ζητεῖν, ἔδει ζῶντας εἰς τὴν γῆν κατορύττειν ἑαυτοὺς, ἀεὶ ἐν φόβῳ εἶναι. Καὶ οὗτοι πάντες μαρτυρηθέντες διὰ τῆς πίστεως οὐκ ἐκομίσαντο τὴν ἐπαγγελίαν, τοῦ Θεοῦ περὶ ἡμῶν κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσι. Τίς οὖν ὁ μισθὸς τῆς τοσαύτης, φησὶν, ἐλπίδος; τίς ἡ ἀνταπόδοσις; Μεγάλη, καὶ οὕτω μεγάλη, ὡς μηδὲ λόγῳ δύνασθαι δηλωθῆναι" Ἃ γὰρ, φησὶν, ὀφθαλμὸς οὐκ εἶδε, καὶ οὖς οὐκ ἤκουσεν, οὐδὲ ἐπὶ καρδίαν ἀνθρώπου ἀνέβη, ταῦτά ἐστιν ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν. οὔπω ἀπέλαβον, ἀλλ᾽ ἔτι μένουσι καὶ οὕτω τελευτήσαντες ἐν τοσαύτῃ θλίψει, Καὶ ἐκεῖνοι μὲν χρόνους ἔχουσι τοσούτους νικήσαντες, καὶ οὐδέπω ἀπέλαβον " ὑμεῖς δὲ ἐν τῷ ἀγῶνι ἔτι ὄντες, ἀσχάλλετε; Ἐννοήσατε καὶ ὑμεῖς τί ἐστι, καὶ ὅσον ἐστὶ τὸν Ἀβραὰμ καθῆσθαι" καὶ τὸν ἀπόστολον Παῦλον περιμένοντας πότε σὺ τελειωθῇς, ἵνα δυνηθῶσι τότε λαβεῖν τὸν μισθόν. Ἐὰν μὴ γὰρ καὶ ἡμεῖς παραγενώμεθα, προεῖπεν αὐτοῖς ὁ Σωτὴρ μὴ δώσειν" καθάπερ εἰ πατὴρ φιλόστοργος παισὶν εὐδοκίμοις, καὶ τὸ ἔργον ἠνυκόσι λέγοι, μὴ διδόναι φαγεῖν, ἐὰν μὴ ἔλθωσιν αὐτῶν οἱ ἀδελφοί. Σὺ δὲ ἀσχάλλεις, ὅτι οὐδέπω τὸν μισθὸν ἔλαβες; Τί οὖν ποιήσει Ἄβελ ὁ πρὸ πάντων νικήσας, καὶ ἀστεφάνωτος καθήμενος; τί δὲ Νῶε; τί δὲ οἱ κατ᾽ ἐκείνους τοὺς χρόνους γεγονότες, ὅτι σὲ καὶ τοὺς μετὰ σὲ ἀναμένουσι; Ὁρᾷς ὅτι ἡμεῖς πλεονεκτοῦμεν αὐτῶν; Καὶ καλῶς διὰ τοῦτο εἶπε, Τοῦ Θεοῦ περὶ ἡμῶν κρεῖττόν πεῖν ἡμῶν τῷ πρῶτοι στεφανοῦσθαι, ἕνα ὥρισε πᾶσι τῶν στεφάνων τὸν καιρὸν, καὶ ὁ πρὸ τοσούτων ἐτῶν νενικηκὼς, μετὰ σοῦ λαμβάνει τὸν στέφανον. Ὁρᾷς κηδεμονίαν; Καὶ οὐκ εἶπεν, Ἵνα μὴ χωρὶς ἡμῶν στεφανωθῶσιν, ἀλλ᾽, Ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν· " ὥστε καὶ τέλειοι τότε φαίνονται. Προέλαβον κατὰ τοὺς ἀγῶνας, ἀλλ᾽ οὐ προλαμβάνουσι κατὰ τοὺς στεφάνους, Οὐκ ἐκείνους ἠδίκησεν, ἀλλ᾽ ἡμᾶς ἐτίμησε" καὶ γὰρ καὶ αὐτοὶ τοὺς ἀδελφοὺς ἀναμένουσιν. Εἰ γὰρ σῶμα ἕν οἱ πάντες ἐσμὲν, μείζων γίνεται τῷ σώματι τούτῳ ἡ ἡδονὴ, ὅταν κοινῇ στεφανῶται, καὶ μὴ κατὰ μέρος, Καὶ γὰρ οἱ δίκαιοι καὶ ἐν τούτῳ εἰσὶ θαυμαστοὶ, ὅτι χαίρουσιν ὡς ἐπὶ οἰκείοις ἀγαθοῖς τοῖς τῶν ἀδελφῶν, “Ὥστε κἀκείνοις τοῦτο κατὰ γνώμην ἐστὶ, τὸ μετὰ τῶν μελῶν τῶν ἰδίων στεφανωθῆναι " τὸ γὰρ ὁμοῦ δοξασθῆναι, μεγάλη ἡδονή. Τοιγαροῦν καὶ ἡμεῖς τοσοῦτον ἔχοντες περικείμενον ἡμῖν νέφος μαρτύρων,
Periēlthon en mēlōtais, en aigeiois dermasin, hysteroumenoi, thlibomenoi, kakouchoumenoi" hōn ouk ēn axios ho kosmos houtos " en erēmiais planōmenoi, kai oresi, kai spēlaiois, kai tais ᾿lei men, malista de hotan tōn hagiōn ennoēsō ta katorthōmata, tote moi eperchetai apagoreuein ta kat᾽ emauton, hoti oude onar peiran elabomen hois ekeinoi ton hapanta chronon endietripsan andres, ouk amartēmatōn tinontes dikēn, all᾽ aei katorthountes, kai aei thlibomenoi. Ennoēson gar moi ton Ēlian, eis hon hēmin ho logos periēchei sēmeron " peri autou gar phēsin entautha to, Periēlthon en mēlōtais, kai eis auton hautǭ teleutą ta hypodeigmata oude auto katalipōn" hoper oikeion autois ēn". Kai eipōn ta kata tous apostolous, hoti en phonǭ machairas apethanon, hoti elithasthēsan, aneisi palin epi ton Hēlian, ton ta auta pathonta toutois. Epeidē gar eikos hēn hautous oudepō peri tōn apostolōn doxan echein tosautēn, apo tou analēphthentos, kai malista thaumasthentos pherei. Periēlthon gar, phēsin, en mēlōtais, en aigeiois dermasin", hysteroumenoi, thlibomenoi, kakouchoumenoi" hōn ouk ēn axios ho kosmos houtos. Oude himation eichon, polin, ouk oikian, ou katagōgion" touto, hoper ho Christos elegen “Ho de Huios tou anthrōpou ouk echei pou tēn kephalēn klinę̄. Ti legō, ou katagōgion? ou stasin" oude gar tēn erēmon katalabontes, hēsychian ēgon " ou gar eipen, En erēmǭ ekathēnto, alla kai ekei ontes epheugon kai ekeithen ēlaunonto, ouk ek tēs oikoumenēs monon, alla kai ek tēs aoikētou. Kai anamimnēskei topōn autous hentha ekathēnto, kai pragmatōn ekei genomenōn ᾿ Hysteroumenoi, thlibomenoi. Eita, phēsin, hymin enekaloun dia ton Christon, kai tauta epoioun tǭ Ēlią; ti echontes enkalein, ēlaunon auton kai ediōkon, kai limǭ palaiein ēnankazon? Ho kai houtoi tote epaschon" dia touto elegen allachou" Ekrinan goun pempsai hoi adelphoi tois thlibomenois tōn mathētōn - Kathōs gar ēuporeito tis, hōrisan hekastos autōn eis diakonian pempsai tois katoikousin en tę̄ Ioudaią adelphois, [Ho kai toutōn hēn 5. Kanchoutais hodoiporiais, en tois 4 kindynoi? “ho kai auto kindy non, ho kai syto toutōn hēn. To de, toutōn ēn. To de, [Periēiyon,, ti estin?} En erēmiais planōmenoi, kai oresi kai spēlaiois, kai, tais hopais tēs tēs. Ouden allo hē touto mononouchi emphainei, hoti periēlthon kathaper phygades kai kathaper hoi oude ton hēlion horąn axioi, kai oude apo tēs erēmias heuriskon kataphygēn, all᾽ edei pheugein aei, edei katadyseis zētein, edei zōntas eis tēn gēn katoryttein heautous, aei en phobǭ einai. Kai houtoi pantes martyrēthentes dia tēs pisteōs ouk ekomisanto tēn epangelian, tou Theou peri hēmōn kreitton ti problepsamenou, hina mē chōris hēmōn teleiōthōsi. Tis oun ho misthos tēs tosautēs, phēsin, elpidos? tis hē antapodosis? Megalē, kai houtō megalē, hōs mēde logǭ dynasthai dēlōthēnai" Ha gar, phēsin, ophthalmos ouk eide, kai ous ouk ēkousen, oude epi kardian anthrōpou anebē, tauta estin ha hētoimasen ho Theos tois agapōsin auton. oupō apelabon, all᾽ eti menousi kai houtō teleutēsantes en tosautę̄ thlipsei, Kai ekeinoi men chronous echousi tosoutous nikēsantes, kai oudepō apelabon " hymeis de en tǭ agōni eti ontes, aschallete? Ennoēsate kai hymeis ti esti, kai hoson esti ton Abraam kathēsthai" kai ton apostolon Paulon perimenontas pote sy teleiōthę̄s, hina dynēthōsi tote labein ton misthon. Ean mē gar kai hēmeis paragenōmetha, proeipen autois ho Sōtēr mē dōsein" kathaper ei patēr philostorgos paisin eudokimois, kai to ergon ēnykosi legoi, mē didonai phagein, ean mē elthōsin autōn hoi adelphoi. Sy de aschalleis, hoti oudepō ton misthon elabes? Ti oun poiēsei Abel ho pro pantōn nikēsas, kai astephanōtos kathēmenos? ti de Nōe? ti de hoi kat᾽ ekeinous tous chronous gegonotes, hoti se kai tous meta se anamenousi? Horąs hoti hēmeis pleonektoumen autōn? Kai kalōs dia touto eipe, Tou Theou peri hēmōn kreitton pein hēmōn tǭ prōtoi stephanousthai, hena hōrise pasi tōn stephanōn ton kairon, kai ho pro tosoutōn etōn nenikēkōs, meta sou lambanei ton stephanon. Horąs kēdemonian? Kai ouk eipen, Hina mē chōris hēmōn stephanōthōsin, all᾽, Hina mē chōris hēmōn teleiōthōsin; " hōste kai teleioi tote phainontai. Proelabon kata tous agōnas, all᾽ ou prolambanousi kata tous stephanous, Ouk ekeinous ēdikēsen, all᾽ hēmas etimēse" kai gar kai autoi tous adelphous anamenousin. Ei gar sōma hen hoi pantes esmen, meizōn ginetai tǭ sōmati toutǭ hē hēdonē, hotan koinę̄ stephanōtai, kai mē kata meros, Kai gar hoi dikaioi kai en toutǭ eisi thaumastoi, hoti chairousin hōs epi oikeiois agathois tois tōn adelphōn, “Hōste kakeinois touto kata gnōmēn esti, to meta tōn melōn tōn idiōn stephanōthēnai " to gar homou doxasthēnai, megalē hēdonē. Toigaroun kai hēmeis tosouton echontes perikeimenon hēmin nephos martyrōn,
“They went about in sheepskins, in goatskins, being destitute, afflicted, mistreated, of whom this world was not worthy, wandering in deserts and mountains and caves and the holes [of the earth].” Always, but above all when I consider the achievements of the saints, it comes over me to despair of my own state, because we have not experienced even in a dream the things in which those men spent their whole time, not paying the penalty for sins, but always doing right and always being afflicted. For consider Elijah, about whom our discourse sounded today; for it is about him that he says here, “They went about in sheepskins,” and he ends his examples with him, not leaving even this aside, which was akin to them. And having spoken of the things concerning the apostles, that they died by the murder of the sword, that they were stoned, he goes back again to Elijah, who suffered the same things as they. For since it was likely that they did not yet have so high an opinion of the apostles, he brings [the example] from the one who was taken up and especially admired: “They went about,” he says, “in sheepskins, in goatskins, being destitute, afflicted, mistreated, of whom this world was not worthy.” They did not even have a garment, [nor] a city, nor a house, nor a lodging; this is what Christ said: “But the Son of Man has nowhere to lay his head.” Why do I say not a lodging? Not even a place to stand; for not even when they had reached the desert did they have quiet; for he did not say, “They sat in the desert,” but even when they were there they fled and were driven from there too, not only from the inhabited world but even from the uninhabited. And he reminds them of places where they sat, and of things that happened there: “Destitute, afflicted.” Then, he says, they accused you because of Christ; and what accusation did they have to make against Elijah when they did these things to him? They drove him away and persecuted him and forced him to wrestle with hunger. Which these too then suffered; that is why he said elsewhere, “The brothers determined to send to those of the disciples who were afflicted; for according as each was prospering, they determined, each of them, to send for relief to the brothers living in Judea.” Which was their case too. And in journeys, in dangers, which was their case too. And what is “they went about”? “Wandering in deserts and mountains and caves and the holes of the earth.” It indicates nothing other than this: that they went about like fugitives and like those not even worthy to see the sun, and they did not find refuge even in the desert, but they had always to flee, had to seek hiding places, had to bury themselves alive in the earth, always to be in fear. “And all these, though attested through faith, did not receive the promise, since God had foreseen something better for us, so that apart from us they should not be made perfect.” What then is the reward of such great hope, he says? What is the recompense? Great, and so great that it cannot even be shown in words: “For what eye has not seen, and ear has not heard, and has not entered the heart of man, these are what God has prepared for those who love him.” … they have not yet received it, but are still waiting, though they died in such great affliction. And those men have had so long a time since they conquered, and have not yet received; and you, still in the contest, are vexed? Consider, you too, what it is and how great, for Abraham and the apostle Paul to sit waiting for when you will be made perfect, so that they may then be able to receive the reward. For the Savior has told them beforehand that he will not give it unless we too are present; just as an affectionate father might say to sons who are well esteemed and have finished their work that he will not give them anything to eat unless their brothers come. And are you vexed that you have not yet received the reward? What then will Abel do, who conquered before all and sits uncrowned? And Noah? And those who lived in those times, since they wait for you and those after you? Do you see that we have the advantage over them? And it is well that he said for this reason, “since God had foreseen something better for us.” … [better] for us [than] to be crowned first, since he appointed one time of crowns for all; and the one who conquered so many years ago receives the crown with you. Do you see the solicitude? And he did not say, “so that apart from us they should not be crowned,” but, “so that apart from us they should not be made perfect,” so that then they too appear perfect. They were ahead in the contests, but they are not ahead in the crowns. He did not wrong them, but honored us; for they too wait for their brothers. For if we are all one body, the pleasure is greater for this body when it is crowned in common and not part by part. For the righteous are admirable in this too, that they rejoice in their brothers' good things as in their own. So this is according to their wish too, to be crowned with their own members; for to be glorified together is a great pleasure. “Therefore we too, having so great a cloud of witnesses lying around us, …”
Textual problem in this passage: see the notes.
Heb 11:37–40 (quotation, high confidence) · Heb 12:1 (quotation, high confidence) · 2 Kgs 1:8 (allusion, medium confidence) · 1 Kgs 19:3–9 (allusion, medium confidence) · Matt 8:20 (quotation, high confidence) · Acts 11:29 (quotation, high confidence) · 2 Cor 11:26 (allusion, medium confidence) · 1 Cor 2:9 (quotation, high confidence)
Notes and citation
Summary: Expounding Heb 11:37–12:1, Chrysostom describes Elijah and the persecuted saints wandering homeless in deserts, and explains that the righteous of old still wait to be crowned together with believers today, so that the whole body may be glorified at once.
- Quotations: Heb 11:37–40; 1 Kgs 19:3–9, 19 and 2 Kgs 1:8 (Elijah's mantle); Matt 8:20; Acts 11:29; 2 Cor 11:26; 1 Cor 2:9; Heb 12:1. “About whom our discourse sounded today” refers to a reading or sermon about Elijah that day. Several lines are lost or garbled in the scan, including a repetition about the journeys and dangers (marked …); an apparatus fragment was removed. The section ends in the middle of Heb 12:1, continued in 28.2.
Notes on the original text
- Digital text corrected (OCR slip: "Δῦελ for Ἄβελ; OCR slip: [Ἐαὖλον for Παῦλον; OCR slip: «οἷς τῶν ἀδελφῶν for τοῖς τῶν ἀδελφῶν; OCR slip: Προέλαδον for Προέλαβον; OCR slip: Χοιστὸς for Χριστὸς; OCR slip: αὐτύν. οὕπω ἀπέ.λαδον for αὐτόν. οὔπω ἀπέλαβον; OCR slip: αὖτῶν» εἰς διωαχονίω» πέμψει τοῖς κατοικοῦσιν» ἐν τῇ Ιουδαίᾳ ἀδε.ϊς:-οἷς for αὐτῶν εἰς διακονίαν πέμψαι τοῖς κατοικοῦσιν ἐν τῇ Ἰουδαίᾳ ἀδελφοῖς; OCR slip: γέρος μαρεύρων for νέφος μαρτύρων; OCR slip: εἰχὺς for εἰκὸς; OCR slip: εὐδοχίαοις for εὐδοκίμοις; OCR slip: εὕριτχον for εὕρισκον; OCR slip: ηὑπορεῖτό for ηὐπορεῖτό; OCR slip: θ.ιδόμεγοι for θλιβόμενοι; OCR slip: θαυμασθέυτος, φέρει γὰρ. φητὶν for θαυμασθέντος φέρει. Περιῆλθον γὰρ, φησὶν; OCR slip: θλιδόμενοι, κακουχούμενοι" ὧν οὗκ for θλιβόμενοι, κακουχούμενοι" ὧν οὐκ; OCR slip: καίρουσι" for χαίρουσιν; OCR slip: καθόντα for παθόντα; OCR slip: κόσιιος for κόσμος; OCR slip: λαθεῖν τὸν μισθόν for λαβεῖν τὸν μισθόν; OCR slip: λαμθάνει for λαμβάνει; OCR slip: λόγο; περιήχει τήμερον for λόγος περιήχει σήμερον; OCR slip: μακαίρας ἀπέθανον, ὅτι ἐλιθάσθησαν, ἄνε:σι for μαχαίρας ἀπέθανον, ὅτι ἐλιθάσθησαν, ἄνεισι; OCR slip: μη.Ἰωταῖς for μηλωταῖς; OCR slip: μηλωτωῖς, ἐν αἱγείοις for μηλωταῖς, ἐν αἰγείοις; OCR slip: νενιχηχὼς for νενικηκὼς; OCR slip: οὐδέπιυ for οὐδέπω; OCR slip: οὖκ ἔχει ποῦ τὴν κεξραλὴν κιιίνῃ for οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ; OCR slip: πιιαγώμενοι for πλανώμενοι; OCR slip: πλεονεχτοῦμεν for πλεονεκτοῦμεν; OCR slip: προλαμδάνουσι for προλαμβάνουσι; OCR slip: πώντες for πάντες; OCR slip: τί; ἡ ἀνταπόδοσις for τίς ἡ ἀνταπόδοσις; OCR slip: τελεὺτήσαντες ἂν for τελευτήσαντες ἐν; OCR slip: τοὺ; χρόνους γεγο" νότε:, for τοὺς χρόνους γεγονότες,; OCR slip: τοὺ; ἀδελφοὺς for τοὺς ἀδελφοὺς; OCR slip: τῇ3» σώματι for τῷ σώματι; OCR slip: τῶνἀγίων ἐννοΐσω for τῶν ἁγίων ἐννοήσω; OCR slip: φηΐν, ὀρθωλμὸς for φησὶν, ὀφθαλμὸς; OCR slip: φόδῳ for φόβῳ; OCR slip: χαθόπερ φυγάδες καὶ μεῖθάπερ for καθάπερ φυγάδες καὶ καθάπερ; OCR slip: χαταδύσεις for καταδύσεις; OCR slip: χατορύττειν for κατορύττειν; OCR slip: χρεϊττόν τι προδιϊεψαμένου, ἴνα μὴ χωρὶς ἡμῶν τειϊειωθῶσι for κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσι; OCR slip: χρόνοὺς for χρόνους; OCR slip: ἀγθρώπον ἀνέξη for ἀνθρώπου ἀνέβη; OCR slip: ἀεὶ! θλιδόμενοι. Ἔννόησον γάρ μο: for ἀεὶ θλιβόμενοι. Ἐννόησον γάρ μοι; OCR slip: ἀναμένουσι); for ἀναμένουσι;; OCR slip: ἀπἐλαῦον for ἀπέλαβον; OCR slip: ἀστεφάνωτο; for ἀστεφάνωτος; OCR slip: ἐνδιέτοιψαν for ἐνδιέτριψαν; OCR slip: ἐπέρχετα! for ἐπέρχεται; OCR slip: ἐποίου» τῷ ἸΠλίᾳ" τί ἔχοντες. for ἐποίουν τῷ Ἠλίᾳ· τί ἔχοντες; OCR slip: ἐχάθηντο, ἀλλὰ καὶ ἐκεῖ ὄντες ἔφευγον καὶ ἐχεῖθ:ν ᾿λχύνουτο, οὐκ ἐκ τῆς οἰχουμέντς μόνον, ἀλλὰ καὶ ἐκ τῆ: ἀοιχήτου for ἐκάθηντο, ἀλλὰ καὶ ἐκεῖ ὄντες ἔφευγον καὶ ἐκεῖθεν ἠλαύνοντο, οὐκ ἐκ τῆς οἰκουμένης μόνον, ἀλλὰ καὶ ἐκ τῆς ἀοικήτου; OCR slip: ἑχάθηντο for ἐκάθηντο; OCR slip: ἕλαόες for ἔλαβες; OCR slip: Ἑννοήσατε χα! for Ἐννοήσατε καὶ; OCR slip: Ἕκριναν γοῦν" πέμψαι οἱ ἀδελφοὶ τοῖ; ὑλιδομένο:ς for Ἔκριναν γοῦν πέμψαι οἱ ἀδελφοὶ τοῖς θλιβομένοις; OCR slip: Ἕν ἐρημίωις πιανώμενοι for Ἐν ἐρημίαις πλανώμενοι; OCR slip: ἠνάγγαζον for ἠνάγκαζον; OCR slip: ἡδινὴ for ἡδονὴ; OCR slip: ἡνυχόσι λέγο: for ἠνυκόσι λέγοι; OCR slip: ἡτοίμεσεν for ἡτοίμασεν; OCR slip: ἧσυγίαν for ἡσυχίαν; OCR slip: Ἴνα μὴ χωρὶς ἡμῶν τειειωθῶσι»" for Ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν·; OCR slip: ὄνσρ πεῖραν ἐλάδομεν for ὄναρ πεῖραν ἐλάβομεν; OCR slip: ὅτον ἐστὶ τὸν 'Λόραὰμ καθῆ σθαι for ὅσον ἐστὶ τὸν Ἀβραὰμ καθῆσθαι; OCR slip: Ὁρᾷ; κηδεμονίαν for Ὁρᾷς κηδεμονίαν; OCR slip: ᾿᾽Υστερούμεγοι, θλιξόμενοι for Ὑστερούμενοι, θλιβόμενοι; apparatus fragment removed): μηλωτωῖς, ἐν αἱγείοις → μηλωταῖς, ἐν αἰγείοις; θλιδόμενοι, κακουχούμενοι" ὧν οὗκ → θλιβόμενοι, κακουχούμενοι" ὧν οὐκ; πιιαγώμενοι → πλανώμενοι; τῶνἀγίων ἐννοΐσω → τῶν ἁγίων ἐννοήσω; ἐπέρχετα! → ἐπέρχεται; ὄνσρ πεῖραν ἐλάδομεν → ὄναρ πεῖραν ἐλάβομεν; ἐνδιέτοιψαν → ἐνδιέτριψαν; ἀεὶ! θλιδόμενοι. Ἔννόησον γάρ μο: → ἀεὶ θλιβόμενοι. Ἐννόησον γάρ μοι; λόγο; περιήχει τήμερον → λόγος περιήχει σήμερον; μη.Ἰωταῖς → μηλωταῖς; μακαίρας ἀπέθανον, ὅτι ἐλιθάσθησαν, ἄνε:σι → μαχαίρας ἀπέθανον, ὅτι ἐλιθάσθησαν, ἄνεισι; καθόντα → παθόντα; εἰχὺς → εἰκὸς; θαυμασθέυτος, φέρει γὰρ. φητὶν → θαυμασθέντος φέρει. Περιῆλθον γὰρ, φησὶν; θ.ιδόμεγοι → θλιβόμενοι; κόσιιος → κόσμος; Χοιστὸς → Χριστὸς; οὖκ ἔχει ποῦ τὴν κεξραλὴν κιιίνῃ → οὐκ ἔχει ποῦ τὴν κεφαλὴν κλίνῃ; ἧσυγίαν → ἡσυχίαν; ἐχάθηντο, ἀλλὰ καὶ ἐκεῖ ὄντες ἔφευγον καὶ ἐχεῖθ:ν ᾿λχύνουτο, οὐκ ἐκ τῆς οἰχουμέντς μόνον, ἀλλὰ καὶ ἐκ τῆ: ἀοιχήτου → ἐκάθηντο, ἀλλὰ καὶ ἐκεῖ ὄντες ἔφευγον καὶ ἐκεῖθεν ἠλαύνοντο, οὐκ ἐκ τῆς οἰκουμένης μόνον, ἀλλὰ καὶ ἐκ τῆς ἀοικήτου; ἑχάθηντο → ἐκάθηντο; ᾿᾽Υστερούμεγοι, θλιξόμενοι → Ὑστερούμενοι, θλιβόμενοι; ἐποίου» τῷ ἸΠλίᾳ" τί ἔχοντες. → ἐποίουν τῷ Ἠλίᾳ· τί ἔχοντες; ἠνάγγαζον → ἠνάγκαζον; Ἕκριναν γοῦν" πέμψαι οἱ ἀδελφοὶ τοῖ; ὑλιδομένο:ς → Ἔκριναν γοῦν πέμψαι οἱ ἀδελφοὶ τοῖς θλιβομένοις; ηὑπορεῖτό → ηὐπορεῖτό; αὖτῶν» εἰς διωαχονίω» πέμψει τοῖς κατοικοῦσιν» ἐν τῇ Ιουδαίᾳ ἀδε.ϊς:-οἷς → αὐτῶν εἰς διακονίαν πέμψαι τοῖς κατοικοῦσιν ἐν τῇ Ἰουδαίᾳ ἀδελφοῖς; 5.1}. ἴῃ ἰοχία 1... → ; Ἕν ἐρημίωις πιανώμενοι → Ἐν ἐρημίαις πλανώμενοι; χαθόπερ φυγάδες καὶ μεῖθάπερ → καθάπερ φυγάδες καὶ καθάπερ; εὕριτχον → εὕρισκον; χαταδύσεις → καταδύσεις; χατορύττειν → κατορύττειν; φόδῳ → φόβῳ; πώντες → πάντες; χρεϊττόν τι προδιϊεψαμένου, ἴνα μὴ χωρὶς ἡμῶν τειϊειωθῶσι → κρεῖττόν τι προβλεψαμένου, ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσι; τί; ἡ ἀνταπόδοσις → τίς ἡ ἀνταπόδοσις; φηΐν, ὀρθωλμὸς → φησὶν, ὀφθαλμὸς; ἀγθρώπον ἀνέξη → ἀνθρώπου ἀνέβη; ἡτοίμεσεν → ἡτοίμασεν; αὐτύν. οὕπω ἀπέ.λαδον → αὐτόν. οὔπω ἀπέλαβον; τελεὺτήσαντες ἂν → τελευτήσαντες ἐν; χρόνοὺς → χρόνους; ἀπἐλαῦον → ἀπέλαβον; Ἑννοήσατε χα! → Ἐννοήσατε καὶ; ὅτον ἐστὶ τὸν 'Λόραὰμ καθῆ σθαι → ὅσον ἐστὶ τὸν Ἀβραὰμ καθῆσθαι; [Ἐαὖλον → Παῦλον; λαθεῖν τὸν μισθόν → λαβεῖν τὸν μισθόν; εὐδοχίαοις → εὐδοκίμοις; ἡνυχόσι λέγο: → ἠνυκόσι λέγοι; οὐδέπιυ → οὐδέπω; ἕλαόες → ἔλαβες; "Δῦελ → Ἄβελ; ἀστεφάνωτο; → ἀστεφάνωτος; τοὺ; χρόνους γεγο" νότε:, → τοὺς χρόνους γεγονότες,; ἀναμένουσι); → ἀναμένουσι;; πλεονεχτοῦμεν → πλεονεκτοῦμεν; νενιχηχὼς → νενικηκὼς; λαμθάνει → λαμβάνει; Ὁρᾷ; κηδεμονίαν → Ὁρᾷς κηδεμονίαν; Ἴνα μὴ χωρὶς ἡμῶν τειειωθῶσι»" → Ἵνα μὴ χωρὶς ἡμῶν τελειωθῶσιν·; Προέλαδον → Προέλαβον; προλαμδάνουσι → προλαμβάνουσι; τοὺ; ἀδελφοὺς → τοὺς ἀδελφοὺς; τῇ3» σώματι → τῷ σώματι; ἡδινὴ → ἡδονὴ; καίρουσι" → χαίρουσιν; «οἷς τῶν ἀδελφῶν → τοῖς τῶν ἀδελφῶν; γέρος μαρεύρων → νέφος μαρτύρων.
Topics: Eschatology, Persecution
Cite (SBL): Chrysostom, Hom. Heb. 28.1 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/28-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/28-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-chrysostom-hom-hebraeos-28-1) · Report an error
Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.