Homilies on Hebrews 32.1–32.2
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 32
32.1PG 63:18
(αῦτω ρυδερὸν ἦν τὸ ο » τ ) Μωδοῆς εἶπεν, ἔκφοβός εἰμι καὶ πρωτοτόκων ἐν οὐρανοῖς ἀπογεγραμμένων, καὶ κριτῇ Θεῷ πάντων, καὶ πνεύμασι δικαίων τετελειωμένων, καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ, κρεῖττον λαλοῦντι παρὰ τὸν Ἂ Ἦν μὲν τὰ κατὰ τὸν ναὸν θαυμαστὰ, τὰ Ἅγια τῶν ἁγίων· ἦν δὲ πάλιν φοβερὰ καὶ ταῦτα τὰ κατὰ τὸ Σιν ὄρος γεγενημένα, τὸ πῦρ, τὸ σκότος, ὁ γνόφος, ἡ θύελλα. "Ὥφθη γὰρ, φησὶν, ὁ Θεὸς ἐν Σινᾷ διὰ πυρὸς καὶ θυέλλης καὶ γνόφου. Ἢ μέντοι Διαθήκη ἡ Καινὴ μετ᾽ οὐδενὸς τούτων ἐδόθη, ἀλλ᾽ ἐν διαλέξει ψιλῇ παρὰ τοῦ Χριστοῦ δέδοται. Ὅρα τοίνυν πῶς ποιεῖται τὰς συγκρίσεις καὶ τούτων ᾿ καὶ εἰκότως αὑτὰ ὕστερον ἔθηκεν. Ὅτε γὰρ αὐτοὺς διὰ μυρίων ἔπεισεν, ὅτε καὶ τὸ μέσον ἔδειξεν ἐκατέρας τῆς Διαθήκης, τότε λοιπὸν ὡς προκατεγνωσμένης αὐτῆς, ῥᾳδίως καὶ τούτοις ἐπιχειρεῖ" καὶ τί φησιν; Οὐ γὰρ πεῦγος ἤχῳ, καὶ φωνῇ ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο μὴ προστεθῆναι αὐτοῖς οὐκ ἔφερον γὰρ τὸ διαστελλόμενον “ κἂν θηρίον θίγῃ τοῦ ὄρους, λιθοβοληθήσεται. Φοβερὰ ταῦτα, φησὶ, καὶ οὕτω φοβερὰ, ὡς μηδὲ φέρειν τὴν ἀκοὴν, ὡς μηδὲ θηρίον τολμᾷν ἀνιέναι. ᾿Αλλ᾽ οὐ τοιαῦτα οἷα τὰ μετὰ ταῦτα᾽ τί γὰρ τὸ Σινᾶ πρὸς τὸν οὐρανόν; τί δὲ τὸ ψηλαφώμενον πῦρ πρὸς τὸν ἀψηλάφητον Θεόν; Ὁ Θεὸς γὰρ ἡμῶν πῦρ καταναλίσκον, φησίν. Ὅτι δὲ φρίκης ἔγεμον τὰ ἐν τῷ ὄρει τότε γεγενημένα, δῆλον ἐξ ὧν ἔλεγον· Μὴ λαλείτω ὁ Θεὸς, ἀλλὰ λαλείτω ἡμῖν Μωϋσῆς. Οὐκ ἔφερον γὰρ, φησὶ, τὸ διαστελλόμενον " Κἂν θηρίον θίγῃ, τοῦ ὄρους. λιθοβοληθήσεται, καὶ (οὕτω φοβερὸν ἦν τὸ φανταζόμενον), Μωυσῆς εἶπεν" Ἔκφοβός εἰμι καὶ ἔντρομος. Τί θαυμαστὸν εἰ περὶ τοῦ λαοῦ τοιαῦτα παθεῖν διαλέγεται, ὅπου καὶ αὐτὸς ὁ εἰς τὸν γνόφον εἰσελθὼν, οὗ ἦν ὁ Θεὸς, φησὶν, Ἔκφοβός εἰμι καὶ ἔντρομος; ᾿Αλλὰ προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος, Ἰερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων πανηγύρει, καὶ μένων, καὶ κριτῇ Θεῷ πάντων, καὶ πνεύμασι δικαίων τετελειωμένων, καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ, κρεῖττον.1«ὑπερέχον τῆς Καινῆς πρὸς τὴν Παλαιάν. ᾿Αντὶ γὰρ τῆς κάτω Ἱερουσαλὴμ ἡ ἐπουράνιος " γὰρ, φησὶ, πόλει Θεοῦ ζῶντος, ᾿Ιερουσαλὴμ ἐπουρανίῳ " ἀντὶ Μωῦσέως ὁ Ἰησοῦς - Καὶ διαθήκης, φησί, νέας μεσίτῃ· ἀντὶ δὲ τοῦ λαοῦ πάντες οἱ ἄγγελοι" Καὶ μυριάσιν ἀγγέλων πανηγύρει, φησί. Τίνας δὲ πρωτοτόκους καλεῖ λέγων, Καὶ Ἐκκλησίᾳ πρωτοτόκων; Πάντας τοὺς χοροὺς τῶν πιστῶν. Τοὺς αὐτοὺς δὲ καὶ πνεύματα δικαίων τετελειωμένων λέγει. Μὴ τοίνυν ἀσχάλλετε· μετὰ τούτων ἔσεσθε, φησί. Τί ἔστιν ὃ λέγει, Αἵματι ῥαντισμοῦ κρεῖττον λαλοῦντι παρὰ τὸν Ἄβελ; τὸ γὰρ τοῦ Ἄβελ ἐλάλησε; Ναί" καὶ πῶς, ἄκουε Παύλου λέγοντος, Πίστει πλείονα θυσίαν Ἄβελ παρὰ Κάϊν προσήνεγκε, δι' ἧς ἐμαρτυρήθη εἶναι δίκαιος" καὶ δι᾽ αὐτῆς ἀποθανὼν ἔτι λαλεῖ. Τοῦτο καὶ ὁ Θεὸς δείκνυσι λέγων᾽ Φωνὴ αἵματος τοῦ ἀδελφοῦ σου βοᾷ πρός με. Ἢ τοῦτο τοίνυν ἔστιν εἰπεῖν, ἢ ὅτι ἔτι καὶ νῦν ᾄδεται " ἀλλ᾽ οὐκ οὕτως ὡς τὸ τοῦ Χριστοῦ" τοῦτο γὰρ πάντας ἐκάθηρε, καὶ φωνὴν ἀφίησι λαμπροτέραν καὶ εὐσημοτέραν, ὅσῳ μείζονα τὴν μαρτυρίαν ἔχει τὴν διὰ τῶν πραγμάτων. Βλέπετε μὴ παραιτήσησθε τὸν λαλοῦντα. Εἰ γὰρ ἐκεῖνοι οὐκ ἐξέφυγον, τὸν ἐπὶ γῆς παραιτησάμενοι χρηματίζοντα, πολλῷ μᾶλλον ἡμεῖς οἱ τὸν ἀπ' οὐρανοῦ ἀποστρεφόμενοι. Οὗ ἡ φωνὴ τὴν γῆν ἐσάλευσε τότε᾽ νῦν δὲ ἐπήγγελται, λέγων" “Ἔτι ἅπαξ ἐγὼ σείω οὐ μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανόν. Τὸ δὲ, Ἔτι ἅπαξ, δηλοῖ τῶν σαμείνῃ τὰ μὴ σαλευόμενα. Διὸ βασεϊείαν τον παραλαμδάνοντες, ἔχομεν χάριν, δι᾽ ἧς τρεύωμεν εὑαρέστως τῷ Θεῷ μετὰ αἰδοῦς καὶ εὐλαβείας. Καὶ γὰρ ὁ Θεὸς ἡμῶν πῦρ καταναλίσκον. Φοβερὰ ἐκεῖνα, ἀλλὰ πολλῷ ταῦτα θαυμασιώτερα καὶ λαμπρότερα᾽ οὐ γὰρ σκότος ἐνταῦθα, οὐδὲ γνόφος, οὐδὲ θύελλα, ὥσπερ ἐκεῖ, Καὶ τίνος ἕνεκεν διὰ πυρὸς ὥφθη τότε ὁ Θεός; Ἐμοὶ δοκεῖ δι᾽ ἐκείνων αἰνίττεσθαι τὸ ἀσαφὲς τῆς Παλαιᾶς, καὶ τὸ συνεσκιασμένον τοῦ νόμου καὶ τὸ συγκεκαλυμμένον ᾿ ἄλλως δὲ, ἵνα δείξῃ ὅτι ὁ νομοθέτης φοβερὸς ὀφείλει
(autō ryderon ēn to o » t ) Mōdoēs eipen, ekphobos eimi kai prōtotokōn en ouranois apogegrammenōn, kai kritę̄ Theǭ pantōn, kai pneumasi dikaiōn teteleiōmenōn, kai diathēkēs neas mesitę̄ Iēsou, kai haimati rhantismou, kreitton lalounti para ton A Ēn men ta kata ton naon thaumasta, ta Hagia tōn hagiōn; ēn de palin phobera kai tauta ta kata to Sin oros gegenēmena, to pyr, to skotos, ho gnophos, hē thyella. "Hōphthē gar, phēsin, ho Theos en Siną dia pyros kai thyellēs kai gnophou. Ē mentoi Diathēkē hē Kainē met᾽ oudenos toutōn edothē, all᾽ en dialexei psilę̄ para tou Christou dedotai. Hora toinyn pōs poieitai tas synkriseis kai toutōn ᾿ kai eikotōs hauta hysteron ethēken. Hote gar autous dia myriōn epeisen, hote kai to meson edeixen ekateras tēs Diathēkēs, tote loipon hōs prokategnōsmenēs autēs, rhądiōs kai toutois epicheirei" kai ti phēsin? Ou gar peugos ēchǭ, kai phōnę̄ rhēmatōn, hēs hoi akousantes parę̄tēsanto mē prostethēnai autois ouk epheron gar to diastellomenon “ kan thērion thigę̄ tou orous, lithobolēthēsetai. Phobera tauta, phēsi, kai houtō phobera, hōs mēde pherein tēn akoēn, hōs mēde thērion tolmąn anienai. ᾿All᾽ ou toiauta hoia ta meta tauta᾽ ti gar to Sina pros ton ouranon? ti de to psēlaphōmenon pyr pros ton apsēlaphēton Theon? Ho Theos gar hēmōn pyr katanaliskon, phēsin. Hoti de phrikēs egemon ta en tǭ orei tote gegenēmena, dēlon ex hōn elegon; Mē laleitō ho Theos, alla laleitō hēmin Mōÿsēs. Ouk epheron gar, phēsi, to diastellomenon " Kan thērion thigę̄, tou orous. lithobolēthēsetai, kai (houtō phoberon ēn to phantazomenon), Mōysēs eipen" Ekphobos eimi kai entromos. Ti thaumaston ei peri tou laou toiauta pathein dialegetai, hopou kai autos ho eis ton gnophon eiselthōn, hou ēn ho Theos, phēsin, Ekphobos eimi kai entromos? ᾿Alla proselēlythate Siōn orei, kai polei Theou zōntos, Ierousalēm epouraniǭ, kai myriasin angelōn panēgyrei, kai menōn, kai kritę̄ Theǭ pantōn, kai pneumasi dikaiōn teteleiōmenōn, kai diathēkēs neas mesitę̄ Iēsou, kai haimati rhantismou, kreitton.1«hyperechon tēs Kainēs pros tēn Palaian. ᾿Anti gar tēs katō Hierousalēm hē epouranios " gar, phēsi, polei Theou zōntos, ᾿Ierousalēm epouraniǭ " anti Mōyseōs ho Iēsous - Kai diathēkēs, phēsi, neas mesitę̄; anti de tou laou pantes hoi angeloi" Kai myriasin angelōn panēgyrei, phēsi. Tinas de prōtotokous kalei legōn, Kai Ekklēsią prōtotokōn? Pantas tous chorous tōn pistōn. Tous autous de kai pneumata dikaiōn teteleiōmenōn legei. Mē toinyn aschallete; meta toutōn esesthe, phēsi. Ti estin ho legei, Haimati rhantismou kreitton lalounti para ton Abel? to gar tou Abel elalēse? Nai" kai pōs, akoue Paulou legontos, Pistei pleiona thysian Abel para Kaïn prosēnenke, di' hēs emartyrēthē einai dikaios" kai di᾽ autēs apothanōn eti lalei. Touto kai ho Theos deiknysi legōn᾽ Phōnē haimatos tou adelphou sou boą pros me. Ē touto toinyn estin eipein, ē hoti eti kai nyn ądetai " all᾽ ouk houtōs hōs to tou Christou" touto gar pantas ekathēre, kai phōnēn aphiēsi lamproteran kai eusēmoteran, hosǭ meizona tēn martyrian echei tēn dia tōn pragmatōn. Blepete mē paraitēsēsthe ton lalounta. Ei gar ekeinoi ouk exephygon, ton epi gēs paraitēsamenoi chrēmatizonta, pollǭ mallon hēmeis hoi ton ap' ouranou apostrephomenoi. Hou hē phōnē tēn gēn esaleuse tote᾽ nyn de epēngeltai, legōn" “Eti hapax egō seiō ou monon tēn gēn, alla kai ton ouranon. To de, Eti hapax, dēloi tōn sameinę̄ ta mē saleuomena. Dio baseïeian ton paralamdanontes, echomen charin, di᾽ hēs treuōmen heuarestōs tǭ Theǭ meta aidous kai eulabeias. Kai gar ho Theos hēmōn pyr katanaliskon. Phobera ekeina, alla pollǭ tauta thaumasiōtera kai lamprotera᾽ ou gar skotos entautha, oude gnophos, oude thyella, hōsper ekei, Kai tinos heneken dia pyros hōphthē tote ho Theos? Emoi dokei di᾽ ekeinōn ainittesthai to asaphes tēs Palaias, kai to syneskiasmenon tou nomou kai to synkekalymmenon ᾿ allōs de, hina deixę̄ hoti ho nomothetēs phoberos opheilei
… [So terrifying was the sight that] Moses said, “[I am terrified and trembling]. [But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to a festal gathering and assembly] of the firstborn enrolled in heaven, and to God the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks better than [that of Abel].” The things of the temple were wonderful, the Holy of Holies; and fearful again were the things that happened at Mount Sinai: the fire, the darkness, the gloom, the tempest. For God appeared, it says, on Sinai through fire and tempest and gloom. The new covenant, however, was given with none of these, but was given by Christ in plain conversation. See, then, how he makes comparisons of these things too; and he naturally set them last. For when he had persuaded them by countless arguments, when he had also shown the difference between each covenant, then, as though it [the old] had already been condemned, he easily takes these in hand as well. And what does he say? “For you have not come to the sound of a trumpet and the voice of words, which those who heard begged that no further word be added to them; for they could not bear what was commanded: ‘Even if a beast touches the mountain, it shall be stoned.’” These things were fearful, he says, and so fearful that they could not bear to hear, that not even a beast dared to go up. But not such as the things after these; for what is Sinai compared with heaven? What is fire that can be touched compared with God who cannot be touched? “For our God is a consuming fire,” he says. And that the things that happened on the mountain then were full of dread is clear from what they said: “Let not God speak, but let Moses speak to us.” “For they could not bear,” he says, “what was commanded: ‘Even if a beast touches the mountain, it shall be stoned’; and (so terrifying was the sight) Moses said, ‘I am terrified and trembling.’” What wonder if he speaks about the people suffering such things, when even he himself who entered the gloom where God was says, “I am terrified and trembling”? “But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, a festal gathering, and [to the assembly of the firstborn] …, and to God the judge of all, and to the spirits of the righteous made perfect, and to Jesus, the mediator of a new covenant, and to the sprinkled blood that speaks better [than that of Abel].” … the superiority of the New over the Old. For instead of the Jerusalem below, the heavenly one: “[You have come],” he says, “to the city of the living God, the heavenly Jerusalem”; instead of Moses, Jesus: “And to the mediator,” he says, “of a new covenant”; and instead of the people, all the angels: “And to myriads of angels, a festal gathering,” he says. And whom does he call firstborn when he says, “And to the assembly of the firstborn”? All the choirs of the faithful. And he calls the same people “the spirits of the righteous made perfect.” Do not be distressed, then; you will be with these, he says. What is it that he says, “to the sprinkled blood that speaks better than Abel”? Did Abel's speak? Yes; and how, hear Paul saying, “By faith Abel offered to God a greater sacrifice than Cain, through which he was attested to be righteous; and through it, though he died, he still speaks.” God too shows this, saying, “The voice of your brother's blood cries out to me.” Either, then, one can say this, or that he is still sung even now; but not as Christ's is; for this cleansed all, and sends forth a voice more brilliant and more distinct, insofar as it has greater testimony, that of facts. “See that you do not refuse him who is speaking. For if they did not escape when they refused him who warned them on earth, much more shall we not escape if we turn away from him who warns from heaven. His voice then shook the earth; but now he has promised, saying, ‘Yet once more I will shake not only the earth but also heaven.’ And this ‘Yet once more’ indicates [the removal of what is shaken, as of things made, so that] the things that are not shaken may remain. Therefore, since we receive a kingdom that cannot be shaken, let us have grace, through which we may serve God acceptably with reverence and awe. For our God is a consuming fire.” Those things were fearful, but these are much more wonderful and more splendid; for here there is no darkness, no gloom, no tempest, as there. And why did God appear through fire then? It seems to me that by these he hints at the obscurity of the Old [Testament], and the shadowed and veiled character of the law; and besides, to show that the lawgiver ought to be feared…
Textual problem in this passage: see the notes.
Heb 12:18–29 (quotation, high confidence) · Exod 19:16–19 (allusion, high confidence) · Exod 19:12–13 (quotation, high confidence) · Deut 4:24 (quotation, high confidence) · Exod 20:19 (quotation, high confidence) · Heb 11:4 (quotation, high confidence) · Gen 4:10 (quotation, high confidence) · Hag 2:6 (quotation, high confidence)
Notes and citation
Summary: Expounding Heb 12:18–29, Chrysostom contrasts the terrors of Sinai with the joyful assembly of the heavenly Jerusalem to which believers have come, explains how the blood of Christ speaks better than Abel's, and warns that those who refuse him who speaks from heaven will not escape.
- The section begins with a long leak of Migne's Latin column, which was removed; the lemma that follows (Heb 12:21–24) is badly garbled, and the bracketed words are supplied from the biblical text. Quotations: Heb 12:18–29; Exod 19:16–19; Deut 4:11–12 (Exod 19:18); Exod 19:12–13; Deut 4:24; Exod 20:19; Heb 11:4; Gen 4:10; Hag 2:6. Further lines are lost in the scan (marked …). The section ends in mid-sentence.
Notes on the original text
- Digital text corrected (OCR slip: (οὕτω φοδερὸν ἐν τὸ ρανταζόμεγνον) for (οὕτω φοβερὸν ἦν τὸ φανταζόμενον); OCR slip: «οιαῦτα for τοιαῦτα; OCR slip: «“λιθοδοηθήσεεαι for λιθοβοληθήσεται; OCR slip: »ριτῇ θυῷ for κριτῇ Θεῷ; OCR slip: Αἴμαει for Αἵματι; OCR slip: Θίγῃ τοῦ ὄρους, «“ιθοδοιϊηθήσεται. Φοδερὰ for θίγῃ τοῦ ὄρους, λιθοβοληθήσεται. Φοβερὰ; OCR slip: Καινῇ: for Καινῆς; OCR slip: Παλαιᾶ;, καὶ τὸ σὺνἐσχιασμένον for Παλαιᾶς, καὶ τὸ συνεσκιασμένον; OCR slip: Σιυᾷ for Σινᾷ; OCR slip: Φοδερὰ ἐκεῖνα, ἀλλλ for Φοβερὰ ἐκεῖνα, ἀλλὰ; OCR slip: Ψψηλαφώμενον for ψηλαφώμενον; OCR slip: γαὶ λαμπρότερα for καὶ λαμπρότερα; OCR slip: γεγεγημένα for γεγενημένα; OCR slip: γνέφος, ἢ υύελλα for γνόφος, ἡ θύελλα; OCR slip: γὰι τῆς for γὰρ τῆς; OCR slip: δί' αὐτῆς for δι᾽ αὐτῆς; OCR slip: δείχνυτι for δείκνυσι; OCR slip: δηιοῖ for δηλοῖ; OCR slip: διαλέξε: Ψιλῇ for διαλέξει ψιλῇ; OCR slip: διαστε.λι:λόμενον for διαστελλόμενον; OCR slip: διαστε.λιλόμενον for διαστελλόμενον; OCR slip: εἰχέτω; for εἰκότως; OCR slip: εὐ.αδείας for εὐλαβείας; OCR slip: λχοῦ for λαοῦ; OCR slip: μαίξονα for μείζονα; OCR slip: μεξὰ for μετὰ; OCR slip: μεσέτῃ for μεσίτῃ; OCR slip: μυριάσι» for μυριάσιν; OCR slip: ναταναλίσκον, φησἵν for καταναλίσκον, φησίν; OCR slip: οὕτω φοδερὰ for οὕτω φοβερὰ; OCR slip: οὕτω; ὡς for οὕτως ὡς; OCR slip: παραιετήσησθε τὸν 1αλοῦντα for παραιτήσησθε τὸν λαλοῦντα; OCR slip: παραιτησάμεφψοι for παραιτησάμενοι; OCR slip: προσεληζύθατε for προσεληλύθατε; OCR slip: προχατεγνωσμένης αὐτῆς, ἑᾳδίω; for προκατεγνωσμένης αὐτῆς, ῥᾳδίως; OCR slip: πρωτοτόχους for πρωτοτόκους; OCR slip: πό,ει for πόλει; OCR slip: πὺρ for πῦρ; OCR slip: συγχεχαλυμμένον for συγκεκαλυμμένον; OCR slip: τετε.ἰειωμένων for τετελειωμένων; OCR slip: τεὸν ἀπ' οὐρανοῦ ἀποσερεφρόμενοι for τὸν ἀπ' οὐρανοῦ ἀποστρεφόμενοι; OCR slip: τοῖ' ἀδε1;οῦ σου βοᾷ πρός μβΕ for τοῦ ἀδελφοῦ σου βοᾷ πρός με; OCR slip: τῆ; Διαθήκης for τῆς Διαθήκης; OCR slip: φοδερὸς ὀφείλει for φοβερὸς ὀφείλει; OCR slip: φἡ τι, γέας μεσίτῃ μ᾽ for φησί, νέας μεσίτῃ·; OCR slip: ϑυέλλης for θυέλλης; OCR slip: ἀγὼ σείω οὐ μόνον ιὴν for ἐγὼ σείω οὐ μόνον τὴν; OCR slip: ἀκούσαντὰς παρῃτήσαγτο for ἀκούσαντες παρῃτήσαντο; OCR slip: ἀλλὰ.α.λείτω ἡμῖν λιωυσῆς for ἀλλὰ λαλείτω ἡμῖν Μωϋσῆς; OCR slip: ἀνὰ ἀἴμοτι ῥαντισμοῦ, κρεῖττον λαλοῦντι πειρὰ τεὸν for καὶ αἵματι ῥαντισμοῦ, κρεῖττον λαλοῦντι παρὰ τὸν; OCR slip: ἀτχάλλετε ’ μετὰ πούτων ἔσεσθε, φητί for ἀσχάλλετε· μετὰ τούτων ἔσεσθε, φησί; OCR slip: ἐμαρευρήθη for ἐμαρτυρήθη; OCR slip: ἐν δς εἶμι for ἔκφοβός εἰμι; OCR slip: ἐξέρυγον for ἐξέφυγον; OCR slip: ἐπήγγελτεαι for ἐπήγγελται; OCR slip: ἐπουρπνίῳ for ἐπουρανίῳ; OCR slip: ἐχείνων for ἐκείνων; OCR slip: ἔστι» εἰπεῖν for ἔστιν εἰπεῖν; OCR slip: ἕλεγον᾽ Μὴ «λαλείτω for ἔλεγον· Μὴ λαλείτω; OCR slip: Ἔχρφοδός for Ἔκφοβός; OCR slip: Ἰητοῦς for Ἰησοῦς; OCR slip: ἽΛγια τῶν ἁτίων ἦν δὲ κάλιν φοδερὰ for Ἅγια τῶν ἁγίων· ἦν δὲ πάλιν φοβερὰ; OCR slip: Ὅ,« τοίνυν πῶ; ποιεῖτα: for Ὅρα τοίνυν πῶς ποιεῖται; OCR slip: ὥτπερ for ὥσπερ; OCR slip: ᾷἄδεται for ᾄδεται; OCR slip: ᾿Ιερουσαιλὴμ for Ἰερουσαλὴμ; OCR slip: ῥαγεισμοῦ for ῥαντισμοῦ; OCR slip: “Αδειῖ; τὸ τὰρ τοῦ “Αδελ for Ἄβελ; τὸ γὰρ τοῦ Ἄβελ; OCR slip: “Εμῴοδός εἶμι for Ἔκφοβός εἰμι; OCR slip: “π.λείονα θυσίαν "Αθδελ for πλείονα θυσίαν Ἄβελ; OCR slip: “Ὅτε γὲὴρ αὐτοὺ; for Ὅτε γὰρ αὐτοὺς; long leak of Migne's Latin column removed): αυΐϊπιμιδ, 561 Ομ 65 μια ]Ὰς οἱ γι οίθς εἰ ἐπα τολξοιπι εἶδος (ἔπι. 16. : οἱ πος γοἰδελ μια Ποοὲ (δῦ, δίνα "νδίδν, νο 4} } 1 δι, οἰ δηνδὶ Πα νοδὶ πα! ατὰ αἱ νἱΐδ δἷι ποδὶ» πιυϑδ γεοίευο ἱπϑι αἱδ, οἱ πος δ ΘΓ, ἰπημ!, δὶ πο ᾿ να θαπὶ ὑπά δ [ποίαν δἰ θα πη 087" Ν. ᾿ νύν [μπιο (αἱ. θ.. Εἰ φυϊά δἰ] τυ]ι γος} 7 Ρίσγαπι οἱ ἃ Εὴ ἕ ξ δ τ → ; ἐν δς εἶμι → ἔκφοβός εἰμι; »ριτῇ θυῷ → κριτῇ Θεῷ; ἀνὰ ἀἴμοτι ῥαντισμοῦ, κρεῖττον λαλοῦντι πειρὰ τεὸν → καὶ αἵματι ῥαντισμοῦ, κρεῖττον λαλοῦντι παρὰ τὸν; ἽΛγια τῶν ἁτίων ἦν δὲ κάλιν φοδερὰ → Ἅγια τῶν ἁγίων· ἦν δὲ πάλιν φοβερὰ; γνέφος, ἢ υύελλα → γνόφος, ἡ θύελλα; Σιυᾷ → Σινᾷ; ϑυέλλης → θυέλλης; διαλέξε: Ψιλῇ → διαλέξει ψιλῇ; Ὅ,« τοίνυν πῶ; ποιεῖτα: → Ὅρα τοίνυν πῶς ποιεῖται; εἰχέτω; → εἰκότως; “Ὅτε γὲὴρ αὐτοὺ; → Ὅτε γὰρ αὐτοὺς; τῆ; Διαθήκης → τῆς Διαθήκης; προχατεγνωσμένης αὐτῆς, ἑᾳδίω; → προκατεγνωσμένης αὐτῆς, ῥᾳδίως; ἀκούσαντὰς παρῃτήσαγτο → ἀκούσαντες παρῃτήσαντο; διαστε.λι:λόμενον → διαστελλόμενον; Θίγῃ τοῦ ὄρους, «“ιθοδοιϊηθήσεται. Φοδερὰ → θίγῃ τοῦ ὄρους, λιθοβοληθήσεται. Φοβερὰ; οὕτω φοδερὰ → οὕτω φοβερὰ; μεξὰ → μετὰ; Ψψηλαφώμενον → ψηλαφώμενον; ναταναλίσκον, φησἵν → καταναλίσκον, φησίν; γεγεγημένα → γεγενημένα; ἕλεγον᾽ Μὴ «λαλείτω → ἔλεγον· Μὴ λαλείτω; ἀλλὰ.α.λείτω ἡμῖν λιωυσῆς → ἀλλὰ λαλείτω ἡμῖν Μωϋσῆς; διαστε.λιλόμενον → διαστελλόμενον; «“λιθοδοηθήσεεαι → λιθοβοληθήσεται; (οὕτω φοδερὸν ἐν τὸ ρανταζόμεγνον) → (οὕτω φοβερὸν ἦν τὸ φανταζόμενον); Ἔχρφοδός → Ἔκφοβός; «οιαῦτα → τοιαῦτα; “Εμῴοδός εἶμι → Ἔκφοβός εἰμι; προσεληζύθατε → προσεληλύθατε; ᾿Ιερουσαιλὴμ → Ἰερουσαλὴμ; τετε.ἰειωμένων → τετελειωμένων; μεσέτῃ → μεσίτῃ; ῥαγεισμοῦ → ῥαντισμοῦ; Καινῇ: → Καινῆς; γὰι τῆς → γὰρ τῆς; πό,ει → πόλει; ἐπουρπνίῳ → ἐπουρανίῳ; Ἰητοῦς → Ἰησοῦς; φἡ τι, γέας μεσίτῃ μ᾽ → φησί, νέας μεσίτῃ·; λχοῦ → λαοῦ; μυριάσι» → μυριάσιν; πρωτοτόχους → πρωτοτόκους; ἀτχάλλετε ’ μετὰ πούτων ἔσεσθε, φητί → ἀσχάλλετε· μετὰ τούτων ἔσεσθε, φησί; Αἴμαει → Αἵματι; “Αδειῖ; τὸ τὰρ τοῦ “Αδελ → Ἄβελ; τὸ γὰρ τοῦ Ἄβελ; “π.λείονα θυσίαν "Αθδελ → πλείονα θυσίαν Ἄβελ; ἐμαρευρήθη → ἐμαρτυρήθη; δί' αὐτῆς → δι᾽ αὐτῆς; δείχνυτι → δείκνυσι; τοῖ' ἀδε1;οῦ σου βοᾷ πρός μβΕ → τοῦ ἀδελφοῦ σου βοᾷ πρός με; ἔστι» εἰπεῖν → ἔστιν εἰπεῖν; ᾷἄδεται → ᾄδεται; οὕτω; ὡς → οὕτως ὡς; μαίξονα → μείζονα; παραιετήσησθε τὸν 1αλοῦντα → παραιτήσησθε τὸν λαλοῦντα; ἐξέρυγον → ἐξέφυγον; παραιτησάμεφψοι → παραιτησάμενοι; τεὸν ἀπ' οὐρανοῦ ἀποσερεφρόμενοι → τὸν ἀπ' οὐρανοῦ ἀποστρεφόμενοι; ἐπήγγελτεαι → ἐπήγγελται; ἀγὼ σείω οὐ μόνον ιὴν → ἐγὼ σείω οὐ μόνον τὴν; δηιοῖ → δηλοῖ; εὐ.αδείας → εὐλαβείας; πὺρ → πῦρ; Φοδερὰ ἐκεῖνα, ἀλλλ → Φοβερὰ ἐκεῖνα, ἀλλὰ; γαὶ λαμπρότερα → καὶ λαμπρότερα; ὥτπερ → ὥσπερ; ἐχείνων → ἐκείνων; Παλαιᾶ;, καὶ τὸ σὺνἐσχιασμένον → Παλαιᾶς, καὶ τὸ συνεσκιασμένον; συγχεχαλυμμένον → συγκεκαλυμμένον; φοδερὸς ὀφείλει → φοβερὸς ὀφείλει.
Topics: Christology
Cite (SBL): Chrysostom, Hom. Heb. 32.1 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/32-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/32-1
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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.
32.2PG 63:18
Τί δὲ οἱ ἦχοι τῆς σάλπιγγος; Εἰκότως, ἅτε ὡς βασιλέως τινὸς παρόντος. Τοῦτο γοῦν καὶ ἐπὶ τῆς δευτέρας ἔσται παρουσίας " Σαλπίσει γὰρ, φησὶ, καὶ πάντες ἀναστησόμεθα. Ὥστε τῇ τοῦ Θεοῦ δυνάμει πάντων ἡ ἀνάστασις ἔσται. Ἡ δὲ φωνὴ τῆς σάλπιγγος οὐδὲν ἕτερον, ἀλλ᾽ ἣ τοῦτο δηλοῖ, ὅτι πάντας ἐγηγέρθαι δεῖ. ᾿Αλλὰ τότε μὲν ἦσαν ἐκεῖνα αἰσθητὰ, καὶ ὄψεις καὶ φωναί " τὰ δὲ μετὰ ταῦτα πάντα, νοητὰ καὶ ἀόρατα. Καὶ τὸ μὲν πῦρ τοῦτο δηλοῖ, ὅτι ὁ Θεὸς πῦρ ἔστι. Πῦρ γὰρ, φησὶν, ὁ Θεὸς ἡμῶν καταναλίσκον· ὁ δὲ γνόφος καὶ τὸ σκότος καὶ ὁ καπνὸς πάλιν τὸ φοβερὸν ἐμφαίνει. Οὕτω καὶ ὁ ᾿Ησαῖας φησί " Καὶ ὁ οἶκος ἐπλήσθη καπνοῦ. Καὶ ἢ θύελλα τί βούλεται; Ῥάθυμον τὸ γένος τὸ ἀνθρώπινον ἦν" ἔδει τοίνυν αὐτὸ διανίστασθαι τούτοις. Οὐδεὶς γὰρ οὕτω νωθὴς, ὃς οὐκ ἄνω τὴν διάνοιαν εἶχε γινομένων τούτων καὶ νομοθετουμένων " Μωϋσῆς ἐλάλει, ὁ δὲ Θεὸς ἀπεκρίνετο αὐτῷ φωνῇ ἔδει γὰρ τοῦ Θεοῦ φέρεσθαι τὴν φωνήν. Ἐπεὶ δὲ διὰ Μωύσέως ἔμελλε διὰ τοῦτο ἀξιόπιστον αὑτὸν ποιεῖ. Οὐκ ἑώρων αὐτὸν διὰ τὸν γνόφον, οὐκ ἤκουον αὑτοῦ διὰ τὸ ἰσχνόφωνον, Ὑ οὖν, ᾿Ἀποχρίεται ὁ Θεοὺς φωνῇ φθεγγόμενος, ὥσπερ καὶ δημηγορῶν, καὶ ἐξάκουστα ποιῶν τὰ νομοθετούμενα. ᾿Αλλ' ἴδωμεν ἄνωθεν τὰ εἰρημένα" Οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ ὄρει, καὶ κεκαυμένῳ πυρὶ καὶ σάλπιγγος ἤχῳ, φωνῇ ῥημάτων, ἧς οἱ ἀκούσαντες παρῃτήσαντο, φησὶ, μὴ προστεθῆναι αὐτοῖς λόγον. Ἄρα αὐτοὶ γεγόνασιν αἴτιοι τοῦ διὰ σαρκὸς φανῆναι τὸν θεόν. Τί δὲ καὶ ἔλεγον; Λαλείτω ἡμῖν Μωῦσῆς, καὶ μὴ λαλείτω ἡμῖν ὁ Θεός. Οἱ τὰς συγκρίσεις ποιοῦντες, μᾶλλον ἐκεῖνα αἵρουσιν, ἵνα ταῦτα πολλῷ μείζονα δείξωσιν ἐγὼ δὲ κἀκεῖνα ἡγούμενος θαυμαστὰ (Θεοῦ γὰρ ἔργα, καὶ τῆς αὐτοῦ δυνάμεως ἀπόδειξις), ὅμως καὶ ταύτῃ κρείττονα καὶ θαυμασιώτερα τὰ ἡμέτερα δείκνυμι. Διπλῇ γὰρ μεγάλα " ὅτι τε λαμπρὰ καὶ ὅτι μείζονα ὄντα, εὐπρόσιτα μᾶλλόν ἐστι καὶ ἡμερώτερα. Τοῦτο καὶ ἐν τῇ πρὸς Κορινθίους Ἐπιστολῇ γράφων φησί" Ἡμεῖς δὲ ἀνακεκαλυμμένῳ προσώπῳ τὴν δόξαν Κυρίου κατοπτριζόμεθα, καὶ οὐκ ὡς Μωϋσῆς ἐτίθει κάλυμμα ἐπὶ πρόσωπον αὑτοῦ. Οὐκ ἠξιώθησαν, φησὶν, ὧν ἡμεῖς ἐκεῖνοι, Τίνος γὰρ κατηξιώθησαν; σκότος εἶδον, γνόφον, φωνῆς ἤκουσαν. ᾿Αλλὰ καὶ σὺ φωνῆς ἤκουσας, οὐ διὰ γνόφον, ἀλλὰ διὰ σαρκός " καὶ διελέχθης τῷ μεσίτῃ. Ἄλλως δὲ, καὶ τὸ ἀόρατον δείκνυσι διὰ τοῦ σκότους. Καὶ γνόφος, φησὶν, ὑπὸ τοὺς πόδας αὐτοῦ. Τότε καὶ Μωῦσῆς ἔδεισε, νυνὶ δὲ οὐδείς· κάτω εἰστήκει ὁ λαὸς τότε, ἡμεῖς δὲ οὐκ ἐσμὲν κάτω, ἀλλὰ τοῦ οὐρανοῦ ἀνώτεροι, ἐγγὺς τοῦ Θεοῦ ὡς υἱοὶ, ἀλλ᾽ οὐκ ὡς Μωυσῆς. Ἐκεῖ ἔρημος ἦν, ἐνταῦθα πόλις, καὶ μυριάσιν ἀγγέλων πανηγύρει" ἐνταῦθα τὴν χαρὰν δείκνυσι καὶ τὴν εὐφροσύνην, ἀντὶ τοῦ γνόφου καὶ τοῦ σκότους καὶ τῆς θυέλλης Καὶ ᾿Εκκλησίᾳ πρωτοτόκων ἐν οὐρανοῖς ἀπογεγραμμένων͵ καὶ κριτῇ Θεῷ πάντων. Ἐκεῖνοι οὐ προσῆλθον, ἀλλὰ πόῤῥω εἰστήκεισαν, καὶ ὁ Μωϋσῆς " ὑμεῖς δὲ προσεληλύθατε. ᾿Ενταῦθα αὐτοὺς φοβεῖ εἰπὼν, Καὶ κριτῇ Θεῷ πάντων. "Ἄρα οὐχὶ τῶν Ἰουδαίων μόνον, οὐδὲ τῶν πιστῶν, ἀλλὰ καὶ τῆς οἰκουμένης ἁπάσης καθεδεῖται κριτῆς. Καὶ πνεύμασι δικαίων τετελειωμένων, Τὰς ψυχὰς λέγει τῶν εὐδοκίμων, Καὶ διαθήκης νέας μεσίτῃ Ἰησοῦ, καὶ αἵματι ῥαντισμοῦ " τουτέστι, καθαρμοῦ. Κρεῖττον λαλοῦντι παρὰ τὸν Ἄβελ. Εἰ δὲ τὸ αἷμα λαλεῖ, πολλῷ μᾶλλον ὁ σφαγιασθεὶς ζῇ. Τί δὲ λαλεῖ, ἄκουε " Καὶ τὸ πνεῦμα, φησὶ, λαλεῖ στεναγμοῖς. Πῶς λαλεῖ; "Ἔνθα γὰρ ἂν εἰς εἰλικρινῆ διάνοιαν ἐμπέσῃ, αὐτὴν διανίστησι, καὶ ποιεῖ λαλεῖν, ἐστι, Μὴ ἀπογνῶτε. Εἰ γὰρ ἐκεῖνοι οὐκ ἐξέφυγον τὸν ἐπὶ τῆς γῆς παραιτησάμενοι χρηματίζοντα. Τίνα λέγει; Ἐμοὶ δοκεῖ, Μωῦσῆν. Ὃ δὲ λέγει, τοῦτό ἐστιν’ Εἰ ἐπὶ γῆς νομοθετοῦντα παραιτησάμενοι οὐκ ἐξέφυγον, ἀπὸ τοῦ οὐρανοῦ νομοθετοῦντα πῶς παραιτησόμεθα; Ἐνταῦθα ἐπιδείκνυσιν, οὐκ ὅτι ἄλλος ἐστὶν ἐκεῖνος μὴ γένοιτο " οὐκ ἄλλον καὶ ἄλλον δείκνυσιν, ἀλλὰ ὅτι φοβερὸς φαίνεται, φωνὴν ἀφιεὶς ἐκ τοῦ οὐρανοῦ. Αὐτὸς μὲν οὖν ἐστι καὶ οὗτος κἀκεῖνος, φοβερὸς δὲ οὗτος " οὐ γὰρ διαφορὰν λέγει προσώπων, ἀλλὰ δόσεως. Πόθεν δῆλον; Ἐξ ὧν ἐπήγαγε λέγων " Εἰ γὰρ ἐκεῖνοι οὐκ ἐξέφυγον, παραιτησάμενοι τὸν ἐπὶ γῆς χρηματίζοντα, πολλῷ μᾶλλον ἡμεῖς οἱ τὸν ἀπ’ οὐρανῶν ἀποστρεφόμενοι. Τί οὖν; ἄλλης οὗτός ἔστι παρ᾽ ἐκεῖνον; πῶς οὖν φησιν, Οὗ ἡ φωνὴ τὴν γῆν ἐσάλευσε τότε; ἣ γὰρ τοῦ τότε δόντος τὸν νόμον φωνὴ τὴν γῆν ἐσάλευσε. Νῦν δὲ ἐπήγγελται λέγων. Ἔτι ἅπαξ ἐγὼ σείω οὐ μόνον τὴν γῆν, ἀλλὰ καὶ τὸν οὐρανόν. Τὸ δὲ, ἔτι ἅπαξ, δηλοῖ τῶν σαλευομένων τὴν μετάδοσιν ὡς πεποιημένων. Ἄρα ἐκ τοῦ μέσου πάντα ἀρθήσεται, καὶ ἐπὶ τὸ βέλτιον συμπαγήσεται ἄνωθεν " τοῦτο γὰρ αἰνίττεται ταῦτα λέγων ἐνταῦθα. Τί τοίνυν ἀλγεῖς, ἂν κόσμῳ πάσχων οὐ μένοντι, ἐν κόσμῳ θλιβόμενος μικρὸν ὕστερον παροδευομένῳ; Εἰ ἐν ὑστέρῳ τοῦ κόσμου ἡ ἄνεσις ἦν, τότε θλίβεσθαι ἐχρῆν πρὸς τὸ τέλος ὁρῶντα. Ἵνα μείνῃ, φησὶ, τὰ μὴ σαλευόμενα. Ποῖα δὲ ἐστι τὰ μὴ σαλευόμενα; Τὰ μέλ- Πάντα τοίνυν ὑπὲρ τούτου πράττωμεν, ὥστε ἐκείνων τυχεῖν, ὥστε ἐκείνων ἀπολαῦσαι τῶν ἀγαθῶν. Ναὶ δέομαι καὶ ἀντιβολῶ, τοῦτο σπουδάσωμεν. Οὐδεὶς ἐν πόλει μελλούσῃ καταπίπτειν οἰκοδομεῖ. Εἰπὲ δή μοι, παρακαλῶ, εἴ τις ἔλεγεν ὅτι μετὰ ἐνιαυτὸν αὕτη πεσεῖται ἡ πόλις, ἢ δεῖνα δὲ οὐ πάντως, ἄρα ἂν ᾠκοδόμησας ἐν τῇ μελλούσῃ καταπίπτειν; Ὥστε τοῦτο καὶ νῦν λέγω, μὴ οἰκοδομῶμεν ἐν τῷ κόσμῳ τούτῳ " πεσεῖται μικρὸν ὕστερον, καὶ πάντα ἀπολεῖται. Τί δὲ λέγω, πεσεῖται; πρὸ τῆς πτώσεως ἡμεῖς ἀπολούμεθα καὶ δεινὰ πεισόμεθα, ἡμεῖς αὐτῶν ἐκστησόμεθα. Τί οἰκοδομοῦμεν ἐπὶ τὴν ἄμμον; Οἰκοδομήσωμεν ἐπὶ τὴν πέτραν " ὅπερ γὰρ ἐὰν ἐπέλθῃ, ἀνάλωτος ἐκείνη μένει ἡ οἰκοδομὴ, οὐδὲν αὑτὴν δυνήσεται ἑλεῖν, εἰκότως " πάσαις γὰρ ἐπιβουλαῖς τοιαύταις ἄβατος ὁ χῶρος ἐκεῖνος, ὥσπερ οὖν ὁ ἐνταῦθα βατός " καὶ γὰρ σεισμοὶ καὶ ἐμπρησμοὶ καὶ πολεμίων ἔφοδος " καὶ ζῶντας ἡμᾶς ἀφαιρεῖται αὐτὴν, πολλάκις δὲ καὶ μετ᾽ αὐτῆς ἀπόλλυσιν. Ὅταν δὲ καὶ αὑτὴ ἑστήκῃ, τότε ἡμᾶς ἣ νόσος ἀπήγαγε θᾶττον, ἣ μένοντας οὐκ εἴασεν αὑτῆς ἀπολαῦσαι καλῶς " ποία γὰρ ἡδονὴ, ἔνθα νόσοι, καὶ συκοφαντίαι, καὶ φθόνος, καὶ ἐπιβουλαί; Ἢ εἰ μηδὲν τούτων ἧ τὸ ἐνοχλοῦν, παιδία πολλάκις μὴ ἔχοντες, ἀλύομεν, δυσανασχετοῦμεν, οὐκ ἔχοντες οἷς παραδῶμεν τὰς οἰκίας καὶ τἄλλα πάντα " καὶ κατατρυχόμεθα λοιπὸν ὡς ἑτέροις πονοῦντες " πολλάκις δὲ καὶ εἰς ἐχθροὺς ἦλθεν ὁ κλῆρος, οὐκ ἀπελθόντων μόνον ἡμῶν, ἀλλὰ καὶ ζώντων. Τί τοίνυν ἀθλιώτερον τοῦ τοῖς ἐχθροῖς κάμνειν, καὶ ἵνα ἐκεῖνοι ἀναπαύσωνται, αὐτοὺς ἁμαρτίας συλλέγειν; καὶ τούτου τὰ ὑποδείγματα πολλὰ ἐν ταῖς πόλεσιν ὁρᾶται" καὶ σιγῶ, ἵνα μὴ λυπήσω τοὺς ἀπεστερημένους " ἐπεὶ εἶπον ἂν ὀνομαστὶ καί τινας ἐξ αὑτῶν, καὶ πολλὰ εἶχον διηγήματα εἰπεῖν, καὶ πολλὰς ὑποδεῖξαι οἰκίας ὑμῖν, αἵ κυρίους ἔλαβον τοὺς ἐχθροὺς τῶν περὶ αὐτὰς πονησάντων " οὐκ οἰκίαι δὲ, ἀλλὰ καὶ ἀνδράποδα καὶ ἅπας ὁ κλῆρος πολλάκις εἰς τοὺς ἐχθροὺς περιῆλθε. Τοιαῦτα γὰρ τὰ ἀνθρώπινα. Ἐν τοῖς οὐρανοῖς δὲ οὐδὲν ἔστι δεῖσαι τούτων, μὴ τοῦ τετελευτηκότος ἕτερος ἔλθῃ ὁ ἐχθρὸς, καὶ τὸν κλῆρον διαδέξηται " οὔτε γὰρ θάνατός ἐστιν ἐκεῖ, οὔτε ἀπέχθεια αἱ σκηναὶ τῶν ἁγίων εἰσὶ μόναι" ἐν δὲ τοῖς ἁγίοις ἐκείνοις ἀγαλλίασις, χαρὰ, εὑφροδικαίων. Αἰώνιοί εἰσι, τέλος οὐκ ἔχουσαι. Οὐκ αὗται τῷ χρόνῳ καταπίπτουσιν, οὐ τοὺς κεκτημένους ἀμείβουσιν, ἀλλ᾽ ἐστήκασιν ἐν ἀκμῇ διηνεκεῖ, εἰκότως " οὐ γὰρ ἔστι τι φθαρτὸν οὐδὲ ἐπίκηρον ἐκεῖ, ἀλλὰ πάντα ἀθάνατα καὶ ἀκήρατα. Οὐκοῦν κενώσωμεν εἰς ταύτην τὴν οἰκοδομὴν τὰ χρήματα " οὐ δεῖ τεκτόνων ἡμῖν, οὐδὲ ἐργατῶν ᾿ αἱ τῶν πενήτων χεῖρες τὰς τοιαύτας οἰκοδομοῦσιν οἰκίας, οἱ χωλοὶ, οἱ τυφλοὶ, οἱ ἀνάπηροι " οὗτοι ἐκείνας τὰς οἰκίας οἰκοδομοῦσι. Καὶ μὴ θαυμάσῃς, ὅπου γε καὶ βασιλείαν ἡμῖν οὗτοι προξενοῦσι, καὶ παῤῥησίαν ἡμῖν διδόασι πρὸς τὸν Θεόν. Ἡ γὰρ ἐλεημοσύνη τέχνη τίς ἐστιν ἀρίστη, καὶ προστάτις τῶν ἐργαζομένων αὑτήν " φίλη γὰρ τῷ θεῷ ἐστι, καὶ πλησίον ἔστηκεν αὐτοῦ, ὑπὲρ ὧν ἂν βούληται, εὐκόλως αἰτοῦσα χάριν, μόνον ἂν μὴ ἀδικῆται παρ' ἡμῶν " ἀδικεῖται δὲ͵ ὅταν ἐξ ἁρπαγῆς αὐτὴν ἐργαζώμεθα᾽ ὡς ἐὰν ἧ καθαρὰ, πολλὴν τοῖς ἀναπέμπουσιν αὐτὴν δίδωσι τὴν παῤῥησίαν. Τοσαύτη αὐτῆς ἢ ἰσχὺς, ὅτι καὶ ὑπὲρ προσκεκρουκότων δεῖται, καὶ ὑπὲρ ἡμαρτηκότων. Αὕτη διαῤῥήγνυσι τὰ δεσμὰ, λύει τὸ σκότος, σβέννυσι τὸ πῦρ, θανατοῖ τὸν σκώληκα, ἀπελαύνει τὸν τῶν ὀδόντων βρυγμόν " ταύτῃ μετὰ πολλῆς ἀδείας ἀνοίγονται τῶν οὐρανῶν αἱ πύλαι. Καὶ ὥσπερ βασιλίδος εἰσιούσης οὐδεὶς τολμήσει τῶν φυλάκων τῶν ἐπὶ ταῖς θύραις τεταγμένων ἐξετάσαι τίς εἴη καὶ πόθεν, ἀλλὰ πάντες εὐθέως ὑποδέχονται, οὕτω δὴ καὶ τὴν ἐλεημοσύνην" βασιλὶς γάρ ἐστιν ὄντως, ὁμοίους ἀνθρώπους ποιοῦσα θεῷ. “Ἔσεσϑε τὰρ, φησὶν, οἰκτίρμονες, ὡς ὁ Πατὴρ ὑμῶν ὁ οὗ» κούφη, πτέρυγας ἔχουσα χρυσᾶς, πτῆσιν ἔχουσα πάνυ τέρπουσαν τοὺς ἀγγέλους. Ἐκεῖ, φησὶ, Τὰ μετάφρενα αὐτῆς ἐν χλωρότητι χρυσίου. Καθάπερ γὰρ περιστερά τις χρυσῇ καὶ ζῶσα, πέταται, ὄμμα προσηνὲς ἔχουσα, ὀφθαλμὸν ἥμερον. Οὐδὲν τοῦ ὀφθαλμοῦ ἐκείνου βέλτιον. Καλός ἐστι καὶ ὁ ταὼς, ἀλλὰ πρὸς ἐκείνην κολοιός ἐστιν" οὕτως ἡ ὄρνις αὕτη καλὴ τίς ἔστι καὶ θαυμαστή. Ἄνω διὰ παντὸς ὁρᾷ, πολλῇ τοῦ Θεοῦ τῇ δόξῃ περιστοιχίζεται" παρθένος ἐστὶ πτέρυγας ἔχουσα χρυσᾶς, περιεσταλμένη, λευκὸν πρόσωπον ἔχουσα καὶ ἥμερον᾽ ὑπόπτερός ἐστι καὶ κούφη, παρὰ τὸν θρόνον ἑστῶσα τὸν βασιλικόν. Ὅταν κρινώμεθα, ἄφνω ἐφίπταται καὶ φαίνεται, καὶ ἐξαιρεῖται τῆς κολάσεως ἡμᾶς, ταῖς αὐτῆς πτέρυξι περιβάλλουσα. Ταύτην θέλει ὁ Θεὸς μᾶλλον, ἣ θυσίας - πολλὰ περὶ αὐτῆς διαλέγεται" οὕτως αὐτὴν φιλεῖ, Χήραν καὶ ὀρφανὸν καὶ πένητα, φησὶν, ἀναλήψεται. ᾿Απ' αὐτῆς φιλεῖ καλεῖσθαι ὁ Θεός " Οἰκτίρμων καὶ ἐλεήμων ὁ Κύριος, φησὶν ὁ Δαυῖδ, μακρόθυμος καὶ πολυέλεος καὶ ἀληθινός" καὶ πάλιν ἕτερος, Ἔλεος τοῦ Θεοῦ ἐπὶ πᾶσαν τὴν γῆν. Αὕτη τὸ τῶν ἀνθρώπων γένος διέσωσεν " εἰ γὰρ μὴ ἠλέησεν ἡμᾶς ὁ Θεὸς, πάντα ἂν ἀπόλωλεν - αὔτη ἐχθροὺς ἡμᾶς ὄντας κατήλλαξεν, αὕτη τὰ μυρία ἀγαθὰ εἰργάσατο, αὕτη τὸν Υἱὸν τοῦ Θεοῦ ἔπεισε δοῦλον γενέσθαι καὶ κενῶσαι ἑαυτόν. Ταύτην ζηλώσωμεν, ἀγαπητοὶ, δι᾽ ἧς ἐσώθημεν" ταύτην ἀγαπήσωμεν, ταύτην χρημάτων προτιμήσωμεν, καὶ χωρὶς χρημάτων ψυχὴν ἐλεήμονα ἔχωμεν. Οὐδὲν οὕτω χαρακτηριστικὸν Χριστιανοῦ, ὡς ἐλεημοσύνη " οὐδὲν οὕτω καὶ ἄπιστοι καὶ πάντες θαυμάζουσιν, ὡς ὅταν ἐλεῶμεν. Πολλαχοῦ γὰρ καὶ ἡμεῖς δεόμεθα τοῦ ἐλέους τούτου, καὶ πρὸς τὸν Θεὸν καθ᾽ ἐκάστην λέγομεν᾽ Κατὰ τὸ μέγα σου ἔλεος ἐλέησον ἡμᾶς. Πρότερον αὐτοὶ ἀρχώμεθα " μᾶλλον δὲ οὐκ ἀρχόμεθα πρότερον' καὶ γὰρ αὐτὸς ἤδη ἐπεδείξατο τὸν ἔλεον αὐτοῦ τὸν περὶ ἡμᾶς. ᾿Αλλ', ἀγαπητοὶ, κἂν δεύτεροι ἑκώμεθα. Εἰ γὰρ ἄνθρωποι τὸν ἐλεήμονα, κἂν μυρία ἐργάσηται ἁμαρτήματα, ἐλεοῦσι" πολλῷ μᾶλλον ὁ Θεός. Ἄκουε τοῦ προφήτου λέγοντος " Ἐγὼ δὲ ὡσεὶ ἐλαία, φησὶ, κατάκαρπος ἐν τῷ οἴκῳ τοῦ Θεοῦ. Τοιοῦτοι γενώμεθα, ὡς ἐλαία γενώμεθα " πάντοθεν βριθώμεθα ταῖς ἐντολαῖς “ οὐ γὰρ ἀρκεῖ ὡς ἐλαίαν εἶναι, ἀλλὰ καὶ κατάκαρπον. Εἰσὶ γὰρ οἵ ἐλεοῦντες ὀλίγα διδόασιν, ἣ διὰ παντὸς τοῦ ἐνιαυτοῦ ἅπαξ, ἣ καθ᾽ ἐκάστην ἑβδομάδα, ἢ τὸ τυχὸν μόνον " οὗτοι ἐλαῖαι μέν εἰσιν, οὐ κατάκαρποι δὲ, ἀλλὰ καὶ ξηραί, Ὅτι μὲν γὰρ ἐλεοῦσιν, ἐλαῖαι - ὅτι δὲ οὐ φιλοτίμως, οὐ κατάκαρποι ἐλαῖαι. ᾿Αλλ' ἡμεῖς κατάκαρποι γενώμεθα, Ὃ πολλάκις εἶπον, καὶ λέγω νῦν· οὐ τῷ μέτρῳ τῶν διδομένων τὸ μέγεθος δείκνυται τῆς ἐλεημοσύνης, ἀλλὰ τῇ προαιρέσει τοῦ διδόντος. Ἴστε τὰ κατὰ τὴν χήραν “ καλὸν ἀεὶ φέρειν τοῦτο τὸ ὑπόδειγμα, ἵνα μηδὲ ὁ πένης ἀπογινώσκῃ ἑαυτοῦ, ὁρῶν εἰς τὴν τὰ δύο λεπτὰ καταβαλοῦσαν. Ἤνεγκαν τινες καὶ τρίχας ἐν τῇ τοῦ ναοῦ κατασκευῇ, καὶ οὐδὲ οὗτοι ἀπεβλήθησαν. ᾿Αλλ' εἰ μὲν χρυσίον ἔχοντες, τρίχας ἔφερον, ἐπικατάρατοι᾽ εἰ δὲ τοῦτο ἔχοντες μόνον, τοῦτο ἤνεγκαν, ἀπόδεκτοι. Διὰ τοῦτο καὶ ὁ Κάϊν ἐμέμφθη, οὐκ ἐπειδὴ φαῦλα προσήνεγκεν, ἀλλ᾽ ἐπειδὴ ὧν εἶχε τὰ φαυλότερα ᾿Επικατάρατος, φησὶν, ὃς ἔχει ἄρσεν, καὶ θύει διεφθαρμένον τῷ Θεῷ, Οὐκ ἁπλῶς εἶπεν, ἀλλ᾽ ὁ ἔχων, φησὶ, καὶ φειδόμενος. Εἰ τοίνυν τις οὐκ ἔχει, ἀπήλλακται καὶ ἐγκλημάτων, μᾶλλον δὲ ἔχει μισθόν. Τί γὰρ δύο ὀβολῶν εὐτελέστερον, καὶ τριχῶν οὐδαμινέστερον; τί δὲ σεμιδάλεως κοτύλης; ἀλλ᾽ ὅμως ταῦτα ηὐδοκίμησεν ὁμοίως τοῖς μόσχοις καὶ τῷ χρυσίῳ. Καθ' ὃ γὰρ ἔχει τις, εὐπρόσδεκτος, οὐ καθ᾽ ὃ οὐκ ἔχει" καὶ, Ὡς ἂν ἔχῃ, φησὶν, ἡ χείρ σου, εὖ ποίει " διὸ, παρακαλῶ, κενώσωμεν προθύμως τὰ ὄντα εἰς τοὺς πένητας" κἂν ὀλίγα ἧ, τὸν αὐτὸν ληψόμεθα μισθὸν τοῖς τὰ πλείονα καταβάλλουσι, μᾶλλον δὲ πλείονα τῶν μυρία τάλαντα καταβαλλόντων. Ἂν ταῦτα ποιῶμεν, ἐπιτευξόμεθα τῶν ἀφάτων θησαυρῶν τοῦ Θεοῦ, ἂν μὴ ἀκούωμεν μόνον, ἀλλὰ καὶ πράττωμεν, ἂν μὴ ἐπαινῶμεν, ἀλλὰ καὶ διὰ τῶν ἔργων ἐπιδεικνύωμεν. Ὧν γένοιτο πάντας ἡμᾶς ἐπιτυχεῖν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ, ἅμα τῷ ἁγίῳ Πνεύματι, δόξα, κράτος, τιμὴ, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
Ti de hoi ēchoi tēs salpingos? Eikotōs, hate hōs basileōs tinos parontos. Touto goun kai epi tēs deuteras estai parousias " Salpisei gar, phēsi, kai pantes anastēsometha. Hōste tę̄ tou Theou dynamei pantōn hē anastasis estai. Hē de phōnē tēs salpingos ouden heteron, all᾽ hē touto dēloi, hoti pantas egēgerthai dei. ᾿Alla tote men ēsan ekeina aisthēta, kai opseis kai phōnai " ta de meta tauta panta, noēta kai aorata. Kai to men pyr touto dēloi, hoti ho Theos pyr esti. Pyr gar, phēsin, ho Theos hēmōn katanaliskon; ho de gnophos kai to skotos kai ho kapnos palin to phoberon emphainei. Houtō kai ho ᾿Ēsaias phēsi " Kai ho oikos eplēsthē kapnou. Kai ē thyella ti bouletai? Rhathymon to genos to anthrōpinon ēn" edei toinyn auto dianistasthai toutois. Oudeis gar houtō nōthēs, hos ouk anō tēn dianoian eiche ginomenōn toutōn kai nomothetoumenōn " Mōÿsēs elalei, ho de Theos apekrineto autǭ phōnę̄ edei gar tou Theou pheresthai tēn phōnēn. Epei de dia Mōyseōs emelle dia touto axiopiston hauton poiei. Ouk heōrōn auton dia ton gnophon, ouk ēkouon hautou dia to ischnophōnon, Hy oun, ᾿Apochrietai ho Theous phōnę̄ phthengomenos, hōsper kai dēmēgorōn, kai exakousta poiōn ta nomothetoumena. ᾿All' idōmen anōthen ta eirēmena" Ou gar proselēlythate psēlaphōmenǭ orei, kai kekaumenǭ pyri kai salpingos ēchǭ, phōnę̄ rhēmatōn, hēs hoi akousantes parę̄tēsanto, phēsi, mē prostethēnai autois logon. Ara autoi gegonasin aitioi tou dia sarkos phanēnai ton theon. Ti de kai elegon? Laleitō hēmin Mōysēs, kai mē laleitō hēmin ho Theos. Hoi tas synkriseis poiountes, mallon ekeina hairousin, hina tauta pollǭ meizona deixōsin egō de kakeina hēgoumenos thaumasta (Theou gar erga, kai tēs autou dynameōs apodeixis), homōs kai tautę̄ kreittona kai thaumasiōtera ta hēmetera deiknymi. Diplę̄ gar megala " hoti te lampra kai hoti meizona onta, euprosita mallon esti kai hēmerōtera. Touto kai en tę̄ pros Korinthious Epistolę̄ graphōn phēsi" Hēmeis de anakekalymmenǭ prosōpǭ tēn doxan Kyriou katoptrizometha, kai ouk hōs Mōÿsēs etithei kalymma epi prosōpon hautou. Ouk ēxiōthēsan, phēsin, hōn hēmeis ekeinoi, Tinos gar katēxiōthēsan? skotos eidon, gnophon, phōnēs ēkousan. ᾿Alla kai sy phōnēs ēkousas, ou dia gnophon, alla dia sarkos " kai dielechthēs tǭ mesitę̄. Allōs de, kai to aoraton deiknysi dia tou skotous. Kai gnophos, phēsin, hypo tous podas autou. Tote kai Mōysēs edeise, nyni de oudeis; katō eistēkei ho laos tote, hēmeis de ouk esmen katō, alla tou ouranou anōteroi, engys tou Theou hōs huioi, all᾽ ouk hōs Mōysēs. Ekei erēmos ēn, entautha polis, kai myriasin angelōn panēgyrei" entautha tēn charan deiknysi kai tēn euphrosynēn, anti tou gnophou kai tou skotous kai tēs thyellēs Kai ᾿Ekklēsią prōtotokōn en ouranois apogegrammenōn͵ kai kritę̄ Theǭ pantōn. Ekeinoi ou prosēlthon, alla porrhō eistēkeisan, kai ho Mōÿsēs " hymeis de proselēlythate. ᾿Entautha autous phobei eipōn, Kai kritę̄ Theǭ pantōn. "Ara ouchi tōn Ioudaiōn monon, oude tōn pistōn, alla kai tēs oikoumenēs hapasēs kathedeitai kritēs. Kai pneumasi dikaiōn teteleiōmenōn, Tas psychas legei tōn eudokimōn, Kai diathēkēs neas mesitę̄ Iēsou, kai haimati rhantismou " toutesti, katharmou. Kreitton lalounti para ton Abel. Ei de to haima lalei, pollǭ mallon ho sphagiastheis zę̄. Ti de lalei, akoue " Kai to pneuma, phēsi, lalei stenagmois. Pōs lalei? "Entha gar an eis eilikrinē dianoian empesę̄, autēn dianistēsi, kai poiei lalein, esti, Mē apognōte. Ei gar ekeinoi ouk exephygon ton epi tēs gēs paraitēsamenoi chrēmatizonta. Tina legei? Emoi dokei, Mōysēn. Ho de legei, touto estin’ Ei epi gēs nomothetounta paraitēsamenoi ouk exephygon, apo tou ouranou nomothetounta pōs paraitēsometha? Entautha epideiknysin, ouk hoti allos estin ekeinos mē genoito " ouk allon kai allon deiknysin, alla hoti phoberos phainetai, phōnēn aphieis ek tou ouranou. Autos men oun esti kai houtos kakeinos, phoberos de houtos " ou gar diaphoran legei prosōpōn, alla doseōs. Pothen dēlon? Ex hōn epēgage legōn " Ei gar ekeinoi ouk exephygon, paraitēsamenoi ton epi gēs chrēmatizonta, pollǭ mallon hēmeis hoi ton ap’ ouranōn apostrephomenoi. Ti oun? allēs houtos esti par᾽ ekeinon? pōs oun phēsin, Hou hē phōnē tēn gēn esaleuse tote? hē gar tou tote dontos ton nomon phōnē tēn gēn esaleuse. Nyn de epēngeltai legōn. Eti hapax egō seiō ou monon tēn gēn, alla kai ton ouranon. To de, eti hapax, dēloi tōn saleuomenōn tēn metadosin hōs pepoiēmenōn. Ara ek tou mesou panta arthēsetai, kai epi to beltion sympagēsetai anōthen " touto gar ainittetai tauta legōn entautha. Ti toinyn algeis, an kosmǭ paschōn ou menonti, en kosmǭ thlibomenos mikron hysteron parodeuomenǭ? Ei en hysterǭ tou kosmou hē anesis ēn, tote thlibesthai echrēn pros to telos horōnta. Hina meinę̄, phēsi, ta mē saleuomena. Poia de esti ta mē saleuomena? Ta mel- Panta toinyn hyper toutou prattōmen, hōste ekeinōn tychein, hōste ekeinōn apolausai tōn agathōn. Nai deomai kai antibolō, touto spoudasōmen. Oudeis en polei mellousę̄ katapiptein oikodomei. Eipe dē moi, parakalō, ei tis elegen hoti meta eniauton hautē peseitai hē polis, ē deina de ou pantōs, ara an ǭkodomēsas en tę̄ mellousę̄ katapiptein? Hōste touto kai nyn legō, mē oikodomōmen en tǭ kosmǭ toutǭ " peseitai mikron hysteron, kai panta apoleitai. Ti de legō, peseitai? pro tēs ptōseōs hēmeis apoloumetha kai deina peisometha, hēmeis autōn ekstēsometha. Ti oikodomoumen epi tēn ammon? Oikodomēsōmen epi tēn petran " hoper gar ean epelthę̄, analōtos ekeinē menei hē oikodomē, ouden hautēn dynēsetai helein, eikotōs " pasais gar epiboulais toiautais abatos ho chōros ekeinos, hōsper oun ho entautha batos " kai gar seismoi kai emprēsmoi kai polemiōn ephodos " kai zōntas hēmas aphaireitai autēn, pollakis de kai met᾽ autēs apollysin. Hotan de kai hautē hestēkę̄, tote hēmas hē nosos apēgage thatton, hē menontas ouk eiasen hautēs apolausai kalōs " poia gar hēdonē, entha nosoi, kai sykophantiai, kai phthonos, kai epiboulai? Ē ei mēden toutōn hē to enochloun, paidia pollakis mē echontes, alyomen, dysanaschetoumen, ouk echontes hois paradōmen tas oikias kai talla panta " kai katatrychometha loipon hōs heterois ponountes " pollakis de kai eis echthrous ēlthen ho klēros, ouk apelthontōn monon hēmōn, alla kai zōntōn. Ti toinyn athliōteron tou tois echthrois kamnein, kai hina ekeinoi anapausōntai, autous hamartias syllegein? kai toutou ta hypodeigmata polla en tais polesin horatai" kai sigō, hina mē lypēsō tous apesterēmenous " epei eipon an onomasti kai tinas ex hautōn, kai polla eichon diēgēmata eipein, kai pollas hypodeixai oikias hymin, hai kyrious elabon tous echthrous tōn peri autas ponēsantōn " ouk oikiai de, alla kai andrapoda kai hapas ho klēros pollakis eis tous echthrous periēlthe. Toiauta gar ta anthrōpina. En tois ouranois de ouden esti deisai toutōn, mē tou teteleutēkotos heteros elthę̄ ho echthros, kai ton klēron diadexētai " oute gar thanatos estin ekei, oute apechtheia hai skēnai tōn hagiōn eisi monai" en de tois hagiois ekeinois agalliasis, chara, heuphrodikaiōn. Aiōnioi eisi, telos ouk echousai. Ouk hautai tǭ chronǭ katapiptousin, ou tous kektēmenous ameibousin, all᾽ estēkasin en akmę̄ diēnekei, eikotōs " ou gar esti ti phtharton oude epikēron ekei, alla panta athanata kai akērata. Oukoun kenōsōmen eis tautēn tēn oikodomēn ta chrēmata " ou dei tektonōn hēmin, oude ergatōn ᾿ hai tōn penētōn cheires tas toiautas oikodomousin oikias, hoi chōloi, hoi typhloi, hoi anapēroi " houtoi ekeinas tas oikias oikodomousi. Kai mē thaumasę̄s, hopou ge kai basileian hēmin houtoi proxenousi, kai parrhēsian hēmin didoasi pros ton Theon. Hē gar eleēmosynē technē tis estin aristē, kai prostatis tōn ergazomenōn hautēn " philē gar tǭ theǭ esti, kai plēsion estēken autou, hyper hōn an boulētai, eukolōs aitousa charin, monon an mē adikētai par' hēmōn " adikeitai de͵ hotan ex harpagēs autēn ergazōmetha᾽ hōs ean hē kathara, pollēn tois anapempousin autēn didōsi tēn parrhēsian. Tosautē autēs ē ischys, hoti kai hyper proskekroukotōn deitai, kai hyper hēmartēkotōn. Hautē diarrhēgnysi ta desma, lyei to skotos, sbennysi to pyr, thanatoi ton skōlēka, apelaunei ton tōn odontōn brygmon " tautę̄ meta pollēs adeias anoigontai tōn ouranōn hai pylai. Kai hōsper basilidos eisiousēs oudeis tolmēsei tōn phylakōn tōn epi tais thyrais tetagmenōn exetasai tis eiē kai pothen, alla pantes eutheōs hypodechontai, houtō dē kai tēn eleēmosynēn" basilis gar estin ontōs, homoious anthrōpous poiousa theǭ. “Esesϑe tar, phēsin, oiktirmones, hōs ho Patēr hymōn ho hou» kouphē, pterygas echousa chrysas, ptēsin echousa pany terpousan tous angelous. Ekei, phēsi, Ta metaphrena autēs en chlōrotēti chrysiou. Kathaper gar peristera tis chrysę̄ kai zōsa, petatai, omma prosēnes echousa, ophthalmon hēmeron. Ouden tou ophthalmou ekeinou beltion. Kalos esti kai ho taōs, alla pros ekeinēn koloios estin" houtōs hē ornis hautē kalē tis esti kai thaumastē. Anō dia pantos horą, pollę̄ tou Theou tę̄ doxę̄ peristoichizetai" parthenos esti pterygas echousa chrysas, periestalmenē, leukon prosōpon echousa kai hēmeron᾽ hypopteros esti kai kouphē, para ton thronon hestōsa ton basilikon. Hotan krinōmetha, aphnō ephiptatai kai phainetai, kai exaireitai tēs kolaseōs hēmas, tais autēs pteryxi periballousa. Tautēn thelei ho Theos mallon, hē thysias - polla peri autēs dialegetai" houtōs autēn philei, Chēran kai orphanon kai penēta, phēsin, analēpsetai. ᾿Ap' autēs philei kaleisthai ho Theos " Oiktirmōn kai eleēmōn ho Kyrios, phēsin ho Dauid, makrothymos kai polyeleos kai alēthinos" kai palin heteros, Eleos tou Theou epi pasan tēn gēn. Hautē to tōn anthrōpōn genos diesōsen " ei gar mē ēleēsen hēmas ho Theos, panta an apolōlen - autē echthrous hēmas ontas katēllaxen, hautē ta myria agatha eirgasato, hautē ton Huion tou Theou epeise doulon genesthai kai kenōsai heauton. Tautēn zēlōsōmen, agapētoi, di᾽ hēs esōthēmen" tautēn agapēsōmen, tautēn chrēmatōn protimēsōmen, kai chōris chrēmatōn psychēn eleēmona echōmen. Ouden houtō charaktēristikon Christianou, hōs eleēmosynē " ouden houtō kai apistoi kai pantes thaumazousin, hōs hotan eleōmen. Pollachou gar kai hēmeis deometha tou eleous toutou, kai pros ton Theon kath᾽ ekastēn legomen᾽ Kata to mega sou eleos eleēson hēmas. Proteron autoi archōmetha " mallon de ouk archometha proteron' kai gar autos ēdē epedeixato ton eleon autou ton peri hēmas. ᾿All', agapētoi, kan deuteroi hekōmetha. Ei gar anthrōpoi ton eleēmona, kan myria ergasētai hamartēmata, eleousi" pollǭ mallon ho Theos. Akoue tou prophētou legontos " Egō de hōsei elaia, phēsi, katakarpos en tǭ oikǭ tou Theou. Toioutoi genōmetha, hōs elaia genōmetha " pantothen brithōmetha tais entolais “ ou gar arkei hōs elaian einai, alla kai katakarpon. Eisi gar hoi eleountes oliga didoasin, hē dia pantos tou eniautou hapax, hē kath᾽ ekastēn hebdomada, ē to tychon monon " houtoi elaiai men eisin, ou katakarpoi de, alla kai xērai, Hoti men gar eleousin, elaiai - hoti de ou philotimōs, ou katakarpoi elaiai. ᾿All' hēmeis katakarpoi genōmetha, Ho pollakis eipon, kai legō nyn; ou tǭ metrǭ tōn didomenōn to megethos deiknytai tēs eleēmosynēs, alla tę̄ proairesei tou didontos. Iste ta kata tēn chēran “ kalon aei pherein touto to hypodeigma, hina mēde ho penēs apoginōskę̄ heautou, horōn eis tēn ta dyo lepta katabalousan. Ēnenkan tines kai trichas en tę̄ tou naou kataskeuę̄, kai oude houtoi apeblēthēsan. ᾿All' ei men chrysion echontes, trichas epheron, epikataratoi᾽ ei de touto echontes monon, touto ēnenkan, apodektoi. Dia touto kai ho Kaïn ememphthē, ouk epeidē phaula prosēnenken, all᾽ epeidē hōn eiche ta phaulotera ᾿Epikataratos, phēsin, hos echei arsen, kai thyei diephtharmenon tǭ Theǭ, Ouk haplōs eipen, all᾽ ho echōn, phēsi, kai pheidomenos. Ei toinyn tis ouk echei, apēllaktai kai enklēmatōn, mallon de echei misthon. Ti gar dyo obolōn eutelesteron, kai trichōn oudaminesteron? ti de semidaleōs kotylēs? all᾽ homōs tauta ēudokimēsen homoiōs tois moschois kai tǭ chrysiǭ. Kath' ho gar echei tis, euprosdektos, ou kath᾽ ho ouk echei" kai, Hōs an echę̄, phēsin, hē cheir sou, eu poiei " dio, parakalō, kenōsōmen prothymōs ta onta eis tous penētas" kan oliga hē, ton auton lēpsometha misthon tois ta pleiona kataballousi, mallon de pleiona tōn myria talanta kataballontōn. An tauta poiōmen, epiteuxometha tōn aphatōn thēsaurōn tou Theou, an mē akouōmen monon, alla kai prattōmen, an mē epainōmen, alla kai dia tōn ergōn epideiknyōmen. Hōn genoito pantas hēmas epitychein, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri, hama tǭ hagiǭ Pneumati, doxa, kratos, timē, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
And what of the sounds of the trumpet? Naturally, as when a king is present. This at any rate will happen at the second coming too: “For the trumpet will sound,” it says, “and we shall all rise.” So the resurrection of all will be by the power of God; and the sound of the trumpet shows nothing other than this, that all must be raised. But then those things were perceptible to sense, sights and sounds; but all the things after these are spiritual and invisible. And the fire shows this, that God is fire: “For our God,” it says, “is a consuming fire”; and the gloom and the darkness and the smoke again show the fearfulness. So too Isaiah says, “And the house was filled with smoke.” And what does the tempest mean? The human race was careless; it had to be roused by these things. For no one was so sluggish as not to have his mind lifted up when these things were happening and laws were being given. “Moses spoke, and God answered him with a voice”; for the voice of God had to be borne [to them]. But since it was going to be through Moses, he therefore makes him trustworthy. They did not see him because of the gloom, they did not hear him because he was slow of speech; [therefore] God answers, speaking with a voice, as if addressing an assembly, and making what is legislated clearly audible. But let us look at what was said above: “For you have not come to a mountain that may be touched, and a burning fire, and the sound of a trumpet, and a voice of words, which those who heard begged,” he says, “that no further word be added to them.” So they themselves became the cause of God's appearing through flesh. And what did they say? “Let Moses speak to us, and let not God speak to us.” Those who make comparisons tend to belittle the former, so as to show the latter much greater; but I, though I consider those things wonderful too (for they are God's works and the proof of his power), nevertheless show that ours are better and more wonderful even in this way. For they are great in two ways: in being splendid, and in being, though greater, more approachable and gentler. This he also says writing in the letter to the Corinthians: “But we with unveiled face behold the glory of the Lord,” and not as Moses put a veil over his face. Those men, he says, were not counted worthy of what we are. For of what were they counted worthy? They saw darkness, gloom; they heard a voice. But you too heard a voice, not through gloom, but through flesh; and you conversed with the Mediator. Besides, he also shows the invisibility [of God] through the darkness: “And gloom,” it says, “was under his feet.” Then even Moses was afraid, but now no one; the people stood below then, but we are not below, but above heaven, near God as sons, but not as Moses. There was a desert, here a city and “myriads of angels, a festal gathering”; here he shows the joy and gladness, instead of the gloom and darkness and tempest. “And to the assembly of the firstborn enrolled in heaven, and to God the judge of all.” Those did not draw near but stood far off, even Moses; but you have drawn near. Here he frightens them, saying, “And to God the judge of all.” So he will sit as judge not only of the Jews, nor of the believers, but of the whole world. “And to the spirits of the righteous made perfect”: he means the souls of the approved. “And to Jesus, the mediator of a new covenant, and to the sprinkled blood,” that is, of cleansing, “that speaks better than Abel.” And if the blood speaks, much more does the one who was slain live. And what does it speak? Hear: “And the Spirit,” it says, “intercedes with groanings [too deep for words].” How does it speak? For wherever it falls on a sincere mind, it raises it up and makes it speak … that is, “Do not despair.” “For if they did not escape when they refused him who warned them on earth.” Whom does he mean? Moses, it seems to me. What he means is this: if those who refused him who gave laws on earth did not escape, how shall we refuse him who gives laws from heaven? Here he shows not that that one is another (God forbid); he does not show one and another, but that he appears fearful, sending forth a voice from heaven. So he is the same, both this one and that one, but this one is fearful; for he speaks of a difference not of persons but of giving. How is this clear? From what he added, saying, “For if they did not escape when they refused him who warned them on earth, much more shall we not, who turn away from him who warns from heaven.” What then? Is this one other than that one? How then does he say, “His voice then shook the earth”? For it was the voice of the one who then gave the law that shook the earth. “But now he has promised, saying, ‘Yet once more I will shake not only the earth but also heaven.’ And this ‘Yet once more’ indicates the removal of the things that are shaken, as of things made.” So everything will be taken out of the way, and will be fitted together for the better from above; for this is what he hints at in saying these things here. Why, then, do you grieve, if you suffer in a world that does not abide, if you are afflicted in a world that a little later passes away? If ease were in the latter part of the world, then one would have to be afflicted, looking to the end. “So that the things that are not shaken may remain,” he says. And what are the things that are not shaken? The things to come. Let us do everything, then, for this, so as to attain those, so as to enjoy those good things. Yes, I beg and entreat you, let us be eager for this. No one builds in a city that is about to fall. Tell me, I beg you, if someone said that this city would fall after a year, or such a one, but not certainly, would you have built in the city that was about to fall? So I say this now too: let us not build in this world; it will fall a little later, and everything will perish. And why do I say “it will fall”? Before the fall we shall perish and suffer terrible things; we shall depart from them. Why do we build on sand? Let us build on the rock; for whatever comes, that building remains impregnable; nothing will be able to take it, naturally; for that place is inaccessible to such assaults, just as the place here is accessible. For earthquakes and fires and enemy attacks [take] it, and while we are alive it is taken from us, and often it destroys us along with it. And when it stands, then either disease carries us off sooner, or, if we remain, does not let us enjoy it well; for what pleasure is there where there are diseases and false accusations and envy and plots? Or, if none of these troubles us, often, having no children, we are distressed and chafe, having no one to whom to hand over the houses and all the rest; and we waste away, as laboring for others; and often the inheritance has gone to enemies, not only when we have departed, but even while we are alive. What, then, is more wretched than to labor for enemies, and to gather sins for ourselves so that they may rest? And many examples of this are seen in the cities; and I keep silent so as not to grieve those who have been deprived; since I could have named some of them by name, and I had many stories to tell, and I could have shown you many houses that have received as owners the enemies of those who labored on them; and not houses only, but slaves too and the whole inheritance have often passed to enemies. For such are human things. But in heaven there is nothing of these to fear, that when one has died an enemy may come and succeed to the inheritance; for there is no death there, nor enmity. The tents of the saints are alone; and among those saints are exultation, joy, gladness; [for the voice of rejoicing is in the tents] of the righteous. They are eternal, having no end. These do not fall with time, they do not change owners, but stand in continual prime, naturally; for there is nothing corruptible or perishable there, but all things are immortal and undefiled. Let us, then, empty our money into this building; we have no need of builders or workmen; the hands of the poor build such houses: the lame, the blind, the maimed; these build those houses. And do not wonder, since these even procure the kingdom for us, and give us boldness toward God. For almsgiving is a most excellent art, and a patroness of those who practice it; for it is dear to God, and stands near him, easily asking favor for whomever it wishes, provided only that it is not wronged by us; and it is wronged when we practice it from robbery; for if it is pure, it gives great boldness to those who send it up. So great is its power that it intercedes even for those who have offended, even for those who have sinned. It bursts bonds, dissolves darkness, quenches fire, kills the worm, drives away the gnashing of teeth; for it the gates of heaven open with great freedom. And just as when a queen enters, none of the guards stationed at the doors will dare to ask who she is and where from, but all receive her at once, so too almsgiving; for it is truly a queen, making people like God: “For be merciful,” he says, “as your Father [in heaven is merciful].” … light, having golden wings, having a flight that greatly delights the angels. “There,” it says, “her back with the greenness of gold.” For like a golden and living dove, it flies, having a gentle look, a mild eye. Nothing is better than that eye. The peacock too is beautiful, but compared with her it is a jackdaw; so beautiful and wonderful is this bird. It always looks upward; it is surrounded by much glory of God; it is a virgin with golden wings, decently clad, with a white and gentle face; it is winged and light, standing beside the royal throne. When we are judged, it suddenly flies in and appears, and rescues us from punishment, covering us with its wings. God wants this more than sacrifices; he speaks much about it; so much does he love it: “The widow and the orphan and the poor,” it says, “he will uphold.” He loves to be called after it: “The Lord is compassionate and merciful,” says David, “long-suffering and abounding in mercy and true”; and again another: “The mercy of God is upon all the earth.” This saved the human race; for if God had not had mercy on us, all would have perished. This reconciled us when we were enemies; this worked countless good things; this persuaded the Son of God to become a slave and empty himself. Let us emulate this, beloved, through which we were saved; let us love it; let us prefer it to money, and even without money let us have a merciful soul. Nothing is so characteristic of a Christian as almsgiving; nothing do unbelievers and all others so admire as when we show mercy. For in many things we too need this mercy, and we say to God every day, “According to your great mercy have mercy on us.” Let us begin first; or rather we do not begin first, for he himself has already shown his mercy toward us. But, beloved, let us at least be second. For if people show mercy to the merciful man, even if he has committed countless sins, much more God. Hear the prophet saying, “But I am like a fruitful olive tree in the house of God.” Let us become such, let us become like an olive tree; let us be laden on every side with the commandments; for it is not enough to be like an olive tree, but [we must be] fruitful too. For there are some who, when they show mercy, give little, either once in the whole year, or once a week, or just a chance coin; these are olive trees, but not fruitful ones, but even dry. Because they show mercy, they are olive trees; but because they do not give generously, they are not fruitful olive trees. But let us become fruitful. As I have often said, and say now: the greatness of almsgiving is shown not by the measure of what is given, but by the intention of the giver. You know the story of the widow; it is good always to bring this example, so that even the poor man may not despair of himself, looking at the woman who put in the two mites. Some brought even hair for the construction of the temple, and not even these were rejected. But if they brought hair when they had gold, they were accursed; but if they brought this because they had only this, they were acceptable. That is why Cain too was blamed, not because he offered poor things, but because he offered the poorer of what he had. “Cursed,” it says, “is the one who has a male, and sacrifices a blemished one to God.” He did not say simply [“who sacrifices”], but, “who has,” it says, “and spares.” If, then, someone does not have, he is freed even from charges; or rather he has a reward. For what is cheaper than two obols, what more worthless than hair? What than a cup of fine flour? But nevertheless these were approved alike with calves and gold. For it is according to what one has that one is acceptable, not according to what one does not have; and, “As your hand has the means,” it says, “do good.” Therefore, I beg you, let us readily empty out our goods to the poor; even if they are few, we shall receive the same reward as those who put in more, or rather more than those who put in ten thousand talents. If we do these things, we shall obtain the ineffable treasures of God, if we not only hear but also do, if we not only praise but also show it by our deeds. May we all attain these, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father together with the Holy Spirit be glory, might, honor, now and always, and to the ages of ages. Amen.
Textual problem in this passage: see the notes.
1 Cor 15:52 (quotation, high confidence) · Heb 12:29 (quotation, high confidence) · Isa 6:4 (quotation, high confidence) · Exod 19:19 (quotation, high confidence) · Exod 4:10 (allusion, medium confidence) · Heb 12:18–27 (quotation, high confidence) · Exod 20:19 (quotation, high confidence) · 2 Cor 3:18 (quotation, high confidence) · 2 Cor 3:13 (allusion, high confidence) · Ps 18:9 (17:10 LXX) (quotation, high confidence) · Rom 8:26 (quotation, high confidence) · Hag 2:6 (quotation, high confidence) · Matt 7:24–27 (allusion, high confidence) · Luke 6:36 (quotation, high confidence) · Ps 68:13 (67:14 LXX) (quotation, high confidence) · Hos 6:6 (allusion, medium confidence) · Ps 146:9 (145:9 LXX) (quotation, high confidence) · Ps 103:8 (102:8 LXX) (quotation, high confidence) · Phil 2:7 (allusion, high confidence) · Ps 51:1 (50:3 LXX) (quotation, high confidence) · Ps 52:8 (51:10 LXX) (quotation, high confidence) · Mark 12:42 (allusion, high confidence) · Exod 35:26 (allusion, medium confidence) · Gen 4:3–5 (allusion, high confidence) · Mal 1:14 (quotation, high confidence) · Prov 3:27 (quotation, medium confidence) · 2 Cor 8:12 (allusion, high confidence) · Ps 118:15 (117:15 LXX) (quotation, medium confidence)
Notes and citation
Summary: Chrysostom explains the trumpet, fire and gloom at Sinai and shows the new covenant to be both greater and gentler, warns that this shaken world will pass, and urges his hearers to build their eternal homes through almsgiving, which he praises as a queen and a golden dove that intercedes before God's throne.
- Quotations: 1 Cor 15:52; Heb 12:29 (Deut 4:24); Isa 6:4; Exod 19:19; Exod 4:10; Heb 12:18–27; Exod 20:19; 2 Cor 3:18, 13; Ps 18:9 (17:10 LXX); Rom 8:26; Hag 2:6; Matt 7:24–27; Luke 6:36; Ps 68:13 (67:14 LXX: “her back with the greenness of gold”); Hos 6:6 (Matt 9:13); Ps 146:9 (145:9 LXX); Ps 103:8 (102:8 LXX; Exod 34:6); Sir 18:13 (“the mercy of the Lord is upon all flesh”); Phil 2:7; Ps 51:1 (50:3 LXX); Ps 52:8 (51:10 LXX); Mark 12:42; Exod 35:26 (goats' hair for the tabernacle); Gen 4:3–5; Mal 1:14; Lev 2:1; 2 Cor 8:12; Prov 3:27 LXX; Ps 118:15 (117:15 LXX), partly lost and supplied. Chrysostom's image of almsgiving as a winged queen standing by God's throne is translated as written. Two long leaks of Migne's Latin column and a section numeral were removed; a few lines are lost (marked …).
Notes on the original text
- Digital text corrected (OCR slip: «οὔ Θεοῦ for τοῦ Θεοῦ; OCR slip: «οὔτο ἤνεγκαν, ἀπόδεχτοι for τοῦτο ἤνεγκαν, ἀπόδεκτοι; OCR slip: «ροστάτις for προστάτις; OCR slip: «ροστεθῆναι αὐτοῖς τὸν.16γον. “Ἄρα αὐτοὶ γεγόγαϑιν αἴτιοι τυῦ διὰ σαρκὺς for προστεθῆναι αὐτοῖς λόγον. Ἄρα αὐτοὶ γεγόνασιν αἴτιοι τοῦ διὰ σαρκὸς; OCR slip: «ρὸς τὸν Θεόν. Ἢ τὰρ for πρὸς τὸν Θεόν. 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OCR slip: ἑδδομάδα, ἣ τὸ ευχὸν μάνοι for ἑβδομάδα, ἢ τὸ τυχὸν μόνον; OCR slip: ἑλέους for ἐλέους; OCR slip: ἑλαίαν for ἐλαίαν; OCR slip: ἔλαδον for ἔλαβον; OCR slip: Ἑπιστολῇ for Ἐπιστολῇ; OCR slip: ἡδονὴ. ἔνθα νόσοι, καλ for ἡδονὴ, ἔνθα νόσοι, καὶ; OCR slip: ἦκοι for ἦχοι; OCR slip: ἧχονον for ἤκουον; OCR slip: ἰδίτω for λαλείτω; OCR slip: ἴλρα ἐκ τοῦ μέσου πάντα ἀρεήσεται for Ἄρα ἐκ τοῦ μέσου πάντα ἀρθήσεται; OCR slip: Ἰαλοῦντι παρὰ τὸν ΓΑδε.ῖ for λαλοῦντι παρὰ τὸν Ἄβελ; OCR slip: Ἱαὶ τὸ πνεῦμα, φητὶ, λαεῖ στεναγμοῖς τοις for Καὶ τὸ πνεῦμα, φησὶ, λαλεῖ στεναγμοῖς; OCR slip: ὀρφαγὸν for ὀρφανὸν; OCR slip: ὁδολῶν for ὀβολῶν; OCR slip: ὃ ταὼς for ὁ ταὼς; OCR slip: ὃν οὐρανοῖς for ἐν οὐρανοῖς; OCR slip: ὃν τῷ οἴκῳ for ἐν τῷ οἴκῳ; OCR slip: ὄντω;: for ὄντως; OCR slip: ὄψεις. καὶ for ὄψεις καὶ; OCR slip: ὅτ: ὁ Θεὸς for ὅτι ὁ Θεὸς; OCR slip: ὑπιδείματα for ὑποδείγματα; OCR slip: ὑποδέχον- «αι. for ὑποδέχονται,; OCR slip: ὥτκερ for ὥσπερ; OCR slip: ᾿“Πμεῖς for Ἡμεῖς; OCR slip: “"Ἠνεγχάυ" for Ἤνεγκαν; OCR slip: “-εριστοιχίξεται for περιστοιχίζεται; OCR slip: “Ελεος for Ἔλεος; OCR slip: “κὰ ἀνθρώπινα for τὰ ἀνθρώπινα; OCR slip: “πάντα ἀθάνατα for πάντα ἀθάνατα; OCR slip: “ὑταν for Ὅταν; leaked section numeral removed; long leak of Migne's Latin column removed): ἦκοι → ἦχοι; Σαϊπίσει → Σαλπίσει; ὄψεις. καὶ → ὄψεις καὶ; ἀόοατα → ἀόρατα; ὅτ: ὁ Θεὸς → ὅτι ὁ Θεὸς; σκχον" → καταναλίσκον·; φοδερὸν ἐμφαίνει → φοβερὸν ἐμφαίνει; βούλεται: Ῥάθυμον → βούλεται; Ῥάθυμον; νωθῆς → νωθὴς; Μωῦοῆς ἐλάλει → Μωϋσῆς ἐλάλει; ἧχονον → ἤκουον; ὥτκερ → ὥσπερ; ἐξαχουστὰ ποιῶν τὰ νὸμοθετούμενα → ἐξάκουστα ποιῶν τὰ νομοθετούμενα; Οὺ γὰρ προσε.:ληλύθατε γηλαξωμένῳ → Οὐ γὰρ προσεληλύθατε ψηλαφωμένῳ; «ροστεθῆναι αὐτοῖς τὸν.16γον. “Ἄρα αὐτοὶ γεγόγαϑιν αἴτιοι τυῦ διὰ σαρκὺς → προστεθῆναι αὐτοῖς λόγον. Ἄρα αὐτοὶ γεγόνασιν αἴτιοι τοῦ διὰ σαρκὸς; Αὐλείτω → Λαλείτω; ἰδίτω → λαλείτω; κὰκεῖνα → κἀκεῖνα; Ἑπιστολῇ → Ἐπιστολῇ; ᾿“Πμεῖς → Ἡμεῖς; κατοπεριζόμεθα → κατοπτριζόμεθα; Μωῦοῆς ἐτίθει → Μωϋσῆς ἐτίθει; διελέχθη; τῷ μετίτῃ. Ἄλλως; → διελέχθης τῷ μεσίτῃ. Ἄλλως; ἀόρατὸν → ἀόρατον; γγόφος → γνόφος; οὐδεί: " → οὐδείς·; πανῃγύρει → πανηγύρει; εὐφροτύνην → εὐφροσύνην; ὃν οὐρανοῖς → ἐν οὐρανοῖς; προσἦλθον → προσῆλθον; Μωῦτῆς → Μωϋσῆς; φοδεῖ → φοβεῖ; οὐκὶ τῶν Ἰουδαίων → οὐχὶ τῶν Ἰουδαίων; οἷκουμένη; → οἰκουμένης; δικαίω» τετελειωμένων → δικαίων τετελειωμένων; Ἰαλοῦντι παρὰ τὸν ΓΑδε.ῖ → λαλοῦντι παρὰ τὸν Ἄβελ; Ἱαὶ τὸ πνεῦμα, φητὶ, λαεῖ στεναγμοῖς τοις → Καὶ τὸ πνεῦμα, φησὶ, λαλεῖ στεναγμοῖς; ἐκχεῖνοι → ἐκεῖνοι; παραιτησάμενο: οὐκ ἐξέφυγον. → παραιτησάμενοι οὐκ ἐξέφυγον,; πῶ; παραιτησόμεθα → πῶς παραιτησόμεθα; φοδερὸς φαίνεται → φοβερὸς φαίνεται; κἀκεῖνας, φοδερὸς → κἀκεῖνος, φοβερὸς; φητιν → φησιν; ἐπήγγειεαι.16γων → ἐπήγγελται λέγων; μόγον → μόνον; Τὸ δὲ. ἔτι ἅπαξ, δη.1οῖ → Τὸ δὲ, ἔτι ἅπαξ, δηλοῖ; ἴλρα ἐκ τοῦ μέσου πάντα ἀρεήσεται → Ἄρα ἐκ τοῦ μέσου πάντα ἀρθήσεται; μένοντι. ἐν κόσμῳ θλιδόμενο: → μένοντι, ἐν κόσμῳ θλιβόμενος; παροδενομένῳ : → παροδευομένῳ;; θλίδεσθαι ἐχρῆν πρὸς «ὃ → θλίβεσθαι ἐχρῆν πρὸς τὸ; σα- “ευόμενα → σαλευόμενα; Ὑ. Πάντα → Πάντα; ἐχείνων τυχεῖν, ὥστε ἐχείνων ἀτολαῦσαι → ἐκείνων τυχεῖν, ὥστε ἐκείνων ἀπολαῦσαι; ἀντιδολῶ, τοῦτο σπουδάξωμεν → ἀντιβολῶ, τοῦτο σπουδάσωμεν; εἴτις → εἴ τις; φχοδόμησας → ᾠκοδόμησας; τοῦ-. τὸ → τοῦτο; οἰχοδομῶμεν → οἰκοδομῶμεν; πεσεῖτα: → πεσεῖται; ἐχστησόμεθα → ἐκστησόμεθα; οἰχοδομοῦμεν → οἰκοδομοῦμεν; ἀνάλωτο; → ἀνάλωτος; εἰχόξως " πάδαις γὰρ ἐπι» ουλαῖς τοιαύταις ἄδατος ὁ χῶρος ἐκεῖνος, ὥ:περ → εἰκότως " πάσαις γὰρ ἐπιβουλαῖς τοιαύταις ἄβατος ὁ χῶρος ἐκεῖνος, ὥσπερ; ζῶν- «α: ἡμᾶ; → ζῶντας ἡμᾶς; “ὑταν → Ὅταν; ἐστήχῃ, τότε ἡμᾶ; → ἑστήκῃ, τότε ἡμᾶς; ἡδονὴ. ἔνθα νόσοι, καλ → ἡδονὴ, ἔνθα νόσοι, καὶ; ἐπιθονλαί → ἐπιβουλαί; πολλάκις: μὴ → πολλάκις μὴ; τὰ; οἰκίας → τὰς οἰκίας; χατατρυχόμεθα → κατατρυχόμεθα; μόνὸν → μόνον; «τοῖς ἐχθροῖς → τοῖς ἐχθροῖς; ὑπιδείματα → ὑποδείγματα; πολλὰ: ὑποδεῖξα: → πολλὰς ὑποδεῖξαι; ἔλαδον → ἔλαβον; χλῆρο; → κλῆρος; “κὰ ἀνθρώπινα → τὰ ἀνθρώπινα; δεῖσα: τούτων → δεῖσαι τούτων; χλῖρον → κλῆρον; οὔτο ἀπέχθεια → οὔτε ἀπέχθεια; ἀμείθουτιν → ἀμείβουσιν; οἷης οἱ ρειβεῖμμα οἱ πιαοτδ, δὰ εἃ ἡὔυοηθδ (δα! δἰ πο δον δ πο ἢ ππὶ διφοίογυπι δου : μἷα οβιοινάϊε δυΐοι οί δ πΟὴ απο 1116 δἷι δία; δβίς : ἤθη χοῦ, οἱ οὐ! πιηἶδ, δὲ ἰηνίἀΐα, οἱ 5}. 1π| ἢ τι οἱ δἰ υἱ Π| ἴῃ αυΐςις ἀδραμ!, δἰ μὲ ρεούδῖα σοι θυς το] ἴδε ]6 ρεδίθ5 σται απ), δἱ πιοίίο ἃ ποὺὶς οἱ ὁὺ γὰρ → οὐ γὰρ; “πάντα ἀθάνατα → πάντα ἀθάνατα; χενώσωμεν → κενώσωμεν; τεχτόνων → τεκτόνων; «ἃς τοιαύτας → τὰς τοιαύτας; οἶχοδομοῦσι → οἰκοδομοῦσι; «ρὸς τὸν Θεόν. Ἢ τὰρ → πρὸς τὸν Θεόν. Ἡ γὰρ; «ροστάτις → προστάτις; φίληγὰρτῳ → φίλη γὰρ τῷ; ἀρκαγῆς αὐτὴν ἔργαζώμεθα → ἁρπαγῆς αὐτὴν ἐργαζώμεθα; ἀναπέμ- «ουσιν → ἀναπέμπουσιν; καῤῥησίαν → παῤῥησίαν; προσχεκρουχότων → προσκεκρουκότων; δπὲρ → ὑπὲρ; σδέννυσι τὸ κῦρ → σβέννυσι τὸ πῦρ; «ὧν φυλάκων → τῶν φυλάκων; ἐξετάστε τἰς → ἐξετάσαι τίς; ὑποδέχον- «αι. → ὑποδέχονται,; ὄντω;: → ὄντως; οἰχείρμονγες → οἰκτίρμονες; Πεέτάξρενα → Τὰ μετάφρενα; χλωρότηει → χλωρότητι; χὰρ περιστερά → γὰρ περιστερά; ὃ ταὼς → ὁ ταὼς; ἐχείνην χολοιός → ἐκείνην κολοιός; ΓΑνω → Ἄνω; “-εριστοιχίξεται → περιστοιχίζεται; λευχὺὸν → λευκὸν; χρινώμεθα → κρινώμεθα; ἐφἔπταται → ἐφίπταται; περιδάλλουσα → περιβάλλουσα; ὀρφαγὸν → ὀρφανὸν; δ Θεός → ὁ Θεός; ποιλυέλεος → πολυέλεος; “Ελεος → Ἔλεος; κατἤλλαξεν → κατήλλαξεν; Υιὸνν → Υἱὸν; γωρὶς → χωρὶς; ἄπιστόι → ἄπιστοι; ἑλέους → ἐλέους; μέγα σου δος → μέγα σου ἔλεος; «ὸν ἔλεον → τὸν ἔλεον; ΓἌχουε → Ἄκουε; ὃν τῷ οἴκῳ → ἐν τῷ οἴκῳ; πάνποθεν → πάντοθεν; ἑλαίαν → ἐλαίαν; χαιάχαρπον → κατάκαρπον; ἐλεοὗντες → ἐλεοῦντες; ἑδδομάδα, ἣ τὸ ευχὸν μάνοι → ἑβδομάδα, ἢ τὸ τυχὸν μόνον; κατάχαρποι δὲ → κατάκαρποι δὲ; ἐλαζαι → ἐλαῖαι; φιλοτίμω:, οὐ χατάχαρποι → φιλοτίμως, οὐ κατάκαρποι; κατάκαρκποι → κατάκαρποι; νῦν οὗ τῷ → νῦν· οὐ τῷ; «ὰ κατὰ → τὰ κατὰ; ἀπογινώσχῃ → ἀπογινώσκῃ; λεκτὰ χαταδαλοῦσαν → λεπτὰ καταβαλοῦσαν; “"Ἠνεγχάυ" → Ἤνεγκαν; ἀπεδλήθησαν → ἀπεβλήθησαν; «οὔτο ἤνεγκαν, ἀπόδεχτοι → τοῦτο ἤνεγκαν, ἀπόδεκτοι; θύειδιερθαρμένον → θύει διεφθαρμένον; εἷς πεν, ἀλλ᾽ ὁἔχων → εἶπεν, ἀλλ᾽ ὁ ἔχων; οὖκ ἔχει → οὐκ ἔχει; ὁδολῶν → ὀβολῶν; χοτύλης → κοτύλης; ηὐδοχίμησεν → ηὐδοκίμησεν; οὗ καθ᾽ δοὺκ → οὐ καθ᾽ ὃ οὐκ; δντα → ὄντα; χαταδάλλουσι → καταβάλλουσι; χαταδαλλόντων → καταβαλλόντων; «οὔ Θεοῦ → τοῦ Θεοῦ; ἐπιδειχνύωμεν → ἐπιδεικνύωμεν; κράτος, μὴ, → κράτος, τιμὴ,.
Extrabiblical texts: Sir 18:13 (Sirach [in RC, EO, ETH canons]; quotation)
Topics: Ethics, Eschatology
Cite (SBL): Chrysostom, Hom. Heb. 32.2 (PG 63:18; trans. Sophia Scriptura, https://sophiascriptura.com/p/chrysostom-hom-hebraeos/32-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/chrysostom-hom-hebraeos/32-2
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Translation: Translated by Claude from the Greek of Migne's Patrologia Graeca 63 (archive.org OCR; corrections logged); compared afterwards with NPNF¹ 14.