Greek Minor Works of Uncertain Date

OPUSCULA SCRIPTURISTICA INCERTAE AETATIS

^A 27. Third revelation concerning the covenant with Noah. 28. Concerning the sons of Noah, and his drunkenness. 29. Concerning the curse of Canaan. 30. Concerning the death of Noah. 31. Concerning the genealogy of the sons of Noah. 32. Concerning the city that was built, and the tower. 33. Concerning the confusion of languages. 34. Concerning the generation of Abraham. 35. Concerning Terah, and those from him, whom he brought forth from the land of the Chaldeans. 36. First revelation to Abraham. 37. Second revelation to Abraham in Canaan. 38. Concerning the descent of Abraham into Egypt, and the matters concerning Sarah and Pharaoh. 39. Concerning the ascent of Abram from Egypt, and the matters concerning Lot. 40. [Lacuna/Missing]. 41. Third revelation to Abraham. 42. [Lacuna/Missing]. 43. Concerning the captivity of Lot. 44. The matters concerning Melchizedek and Abraham. 45. Revelation to Abraham in a vision. 46. The matters concerning Sarah and Hagar. 47. Concerning what was said by the angel to Hagar. ^D 48. [Lacuna/Missing]. 49. Covenant to Abraham concerning circumcision. 50. Concerning the name Sarah, and the promise concerning Isaac. 51. Concerning the circumcision of Abraham and all his household. 52. Concerning the manifestation that occurred to Abraham at the oak of Mamre, and concerning his hospitality. 53. Sixth revelation concerning having a son by Sarah. 54. Concerning the Lord and the two angels sent forth by the Lord. 55. Concerning the petition made by Abraham for the sake of the righteous. 56. Concerning the angels arriving at Sodom, and concerning the hospitality of Lot. 57. Concerning the lawlessness of the Sodomites, who set themselves against intemperance. 58. Concerning the destruction of Sodom by fire. 59. The matters concerning Lot and his daughters. 60. Concerning Sarah and Abimelech. 61. Concerning Sarah bearing Isaac. 62. The matters concerning Sarah and Hagar and Abraham, for the sake of Isaac and Ishmael. 63. Concerning what was said to Hagar by the angel. 64. Covenant of Abraham with Abimelech.

DIVISION OF THE OCTATEUCH INTO CHAPTERS

65. Seventh word concerning the temptation of Abraham for the sake of Isaac. ^A 66. Concerning the children born to Milcah for Nahor. 67. Concerning the death of Sarah. 68. Concerning the monument which Abraham acquired from the children of Heth. 69. Concerning the sending of the servant of Abraham to Mesopotamia. 70. The matters concerning the servant and Rebekah at the well. 71. The matters concerning the servant entering the house of Laban, and his return. 72. Concerning Abraham and Keturah. 73. Concerning Isaac, and Rebekah bearing Esau and Jacob. 74. Concerning the birthright of Esau. 75. First word in a vision to Isaac in Gerar. ^B 76. The matters concerning Isaac, and Rebekah, and Abimelech. 77. Concerning the barley which Isaac sowed in Gerar. 78. Concerning the Philistines who were jealous of Isaac, and concerning the wells which he dug. 79. Second word to Isaac, concerning the well. 80. Covenant of Abimelech with Isaac concerning the well of the oath. 81. Concerning the wives of Esau, who were quarreling with Isaac and with Rebekah.

82. Concerning the hunting of Esau for the sake of the blessing. ^C 83. Concerning the trickery of Jacob for the sake of the blessing. 84. First blessing of Jacob instead of Esau. 85. Concerning the delicacies which Esau prepared. 86. Concerning the anger of Esau toward Jacob. 87. Second blessing of Jacob. 88. Concerning the wife of Esau. 89. Concerning the descent of Jacob to Haran. 90. First word to Jacob in a dream from the ladder. 91. Concerning the vow which Jacob vowed in the place where he slept. ^D 92. The matters concerning Jacob traveling to Laban, and concerning the stone that was rolled away. 93. The matters concerning Laban, and Rachel, and Leah, and Jacob. 94. Concerning Leah, and Zilpah, and Jacob. 95. Concerning Jacob desiring to return. 96. Second word to Jacob, concerning his return. 97. Concerning what Jacob said to Rachel and Leah, and concerning the God who appeared to him. 98. Concerning the return of Jacob, and concerning the idols of her father which Rachel stole.

102. Covenant between Jacob and Laban. ^A 103. Regarding the pillar, and the mountain of testimony. 104. Regarding the meeting of the angels with Jacob. 105. Regarding Esau coming to meet Jacob. 106. Regarding the one who wrestled with Jacob. 107. Regarding the meeting of Esau and Jacob. 108. Regarding Dinah, the daughter of Jacob and Leah. 109. Third revelation to Jacob in Shechem regarding Bethel, and the God who appeared to him, because he hid the alien gods under the terebinth. 110. Fourth revelation in a vision to Jacob. 111. [Missing.] 112. Regarding Reuben and Bilhah. 113. Regarding the genealogy of Jacob, and the death of Isaac. 114. Regarding the genealogy of Esau, as he went out from the land of Canaan away from the face of Jacob. 115. Regarding those who reigned in Edom. 116. Regarding Joseph and his brothers. ^B 117. Regarding the dreams of Joseph. 118. Regarding Joseph being sent to his brothers. 119. Regarding Judah and his wife Shuah. 120. Regarding Tamar and the sons of Judah. 121. Regarding Phares and Zara. 122. Regarding Joseph sold into Egypt. 123. Regarding Joseph and the Egyptian woman. 124. Regarding the chief cupbearer and the chief baker. 125. Regarding the birthdays, and the dreams that Pharaoh saw; and regarding those things which the chief cupbearer forgot of him. 126. Regarding Pharaoh and Joseph, on account of the dreams of Pharaoh. ^C 127. Regarding the sheaves of the seven years of abundance. 128. Regarding Manasseh and Ephraim, who were born to Joseph before the famine. 129. Regarding the beginning of the seven years of famine. 130. Regarding the brothers of Joseph descending into Egypt. 131. Regarding the return of the brothers of Joseph on account of Benjamin. 132. Regarding the brothers of Joseph descending into Egypt with Benjamin. 133. Regarding the silver cup, and the recognition of Joseph. 134. Regarding the return of the brothers of Joseph, on account of their father. ^D 135. Regarding the descent of Jacob into Egypt, in which a fifth revelation occurred to him in a vision of the night at the well of the Oath.

DIVISION OF THE OCTATEUCH INTO CHAPTERS

137. Genealogy of the sons of Israel who entered Egypt along with Jacob their father. ^D 138. Regarding the meeting of Joseph with his father. 139. Regarding Jacob when he stood before Pharaoh. 140. Regarding the bread given in exchange for the cattle of the Egyptians. 141. Regarding the acquisition of the lands of the Egyptians, and the paying of the fifth part of the crops. 142. Regarding the years Jacob lived in Egypt, and regarding what he said to Joseph, that he should not bury him there. 143. Regarding the blessing of Ephraim and Manasseh. 144. Regarding the blessing of the two sons of Joseph. 145. Regarding the blessing of the twelve patriarchs. 146. Regarding the death of Jacob. 147. Regarding the burial of Jacob in Egypt. 148. Regarding the descendants of Joseph, and regarding his bones and his death.

The chapters of Exodus are:

1. Regarding the birth of Moses. ^B 2. The first vision to Moses in the bush. 3. Regarding the meeting of Moses and Aaron. 4. The first speech of Moses and Aaron to Pharaoh. 5. Regarding the scribes who were scourged. 6. Regarding the staff that turned into a serpent. 7. The first plague, the changing of the water into blood. 8. The second plague of frogs. 9. The third plague of gnats. 10. The fourth plague of dog-flies. 11. The fifth plague, the death of cattle. 12. The sixth plague, the ulcerous blisters. 13. The seventh plague of hail. 14. The eighth plague, the locust. 15. The ninth plague, the darkness that can be felt. 16. The tenth plague, that of the firstborn (This is destitute of a number). 17. The law regarding the Passover. 18. Regarding the set-apart firstborn. 19. Regarding the exodus of the sons of Israel. 20. The law of the Passover. ^D 21. Regarding the unleavened bread. 22. Regarding those firstborn that are sanctified. 23. Regarding the bones of Joseph. 24. Regarding the murmuring of the sons of Israel because of the water. 25. Regarding the manna and the quail. 26. Regarding the ignorance of the sons of Israel as to what the manna was. 27. Regarding the leaving of manna until the morning. 28. Regarding the Sabbath. 29. Regarding the golden bowl. 30. Regarding the rock brought down in Horeb. 31. Relating to Amalek in Raphidim. 32. Regarding Jethro.

^C 32. Divine discourse to Moses regarding the children of Israel. 33. Ordinance regarding the servitude of fellow countrymen. 35. Ordinance regarding leaders. 36. Law regarding the Sabbath. 37. Arrangement for receiving first fruits for the construction of the tabernacle. 38. Regarding the making of the Ark of the Testimony. 39. Regarding the table. 41. Regarding the lampstand. 42. Regarding the lamps. 43. Regarding the tabernacle. 44. Regarding the five curtains. 45. Regarding the covering. 46. Regarding the covering. 47. Regarding the bars. 48. Regarding the veil. 49. Regarding the screen. 50. Regarding the altar. 51. Regarding the grating. 52. Regarding the oil for lighting. 53. Missing. 54. Regarding the engraving of the two emeralds. 55. Regarding the breastpiece. 56. Regarding the robe, and the pomegranates, and the bells. 57. Regarding the golden plate. 58. Regarding the turban and the sash. 59. Regarding the priesthood of Aaron and his sons. 60. Regarding the completion of the altar. 61. Regarding the altar. 62. Missing. 63. Regarding the laver. 64. Regarding the holy oil. 65. Regarding the compounding of the incense. 66. Regarding the commissioning of Bezalel. 67. Regarding the observance of the Sabbaths. 68. Regarding the tablets of the covenant and the making of the calf. 69. Regarding the second making of the tablets. 70. Regarding the leaders for the things of the tabernacle… 71. Regarding the vestments of the priests. 72. Regarding the construction. 73. Regarding the construction of the clasps. 74. Regarding the robe. 75. Regarding the construction of the golden bells, and the tunics, and the turban, and the undergarments, and the sashes. 76. Regarding the plate. 77. Regarding the tabernacle. 78. Regarding the veil. 79. Regarding the construction of it. 80. Regarding the construction of the mercy seat and the table. ^D

DIVISION OF THE OCTATEUCH INTO CHAPTERS

81. ^A Regarding the construction of the vessels of the table, and the lampstand. 82. Regarding Beseleel. 83. It is missing. 84. Regarding the setting up of the tabernacle of testimony.

Leviticus counts these chapters: 1. Regarding sheep and lambs. 2. Regarding birds. 3. Regarding fine flour. 4. Regarding cakes. 5. Regarding unleavened bread. 6. Regarding sacrifice from the grate. 7. Regarding the sacrifice of first-fruits. 8. Regarding the sacrifice of peace offerings. 9. Regarding sacrifices. 10. Regarding the sin of the priest and of the people. 11. Regarding sacrifices of the congregation, if it should sin. 12. ^B Regarding sin offerings of a ruler. 13. Regarding a person, if he should sin. 14. Regarding adjuration. 15. Regarding an oath of deposit, and the rest. 16. Regarding an oath of deposit, and the rest. 17. Law regarding whole burnt offerings. 18. Law regarding the sacrifice of the priests. 19. Law regarding sin offering. 20. Regarding not eating fat or blood. 21. Regarding the portion of the sacrifices. 22. Regarding the high-priestly anointing. 23. Regarding the judgment of Aaron. 24. Aaron is washed, anointed, and clothed by Moses ^C along with his sons. 25. The Lord speaks to Aaron alone. 26. Regarding clean and unclean beasts. 27. Regarding the purification of those giving birth. 28. Law regarding leprosy. 29. Regarding the leper who is not purified. 30. Regarding leprosy of a house, and purification. 31. Regarding the nature of seed. 32. Regarding a woman flowing with blood. 33. Regarding not acting [improperly] in the house of the Lord. 34. It is missing. 35. Regarding not sacrificing outside the tabernacle. 36. ^D Regarding not eating blood. 37. Regarding not eating what dies of itself. 38. Regarding not engaging in disorderly unions. 39. That by keeping the commandments they become holy. 40. Regarding the dead by whom the priests are defiled. 41. Regarding the daughter of the priest who commits fornication. 42. Regarding the priest not having a blemish. 43. It is missing. 44. Regarding not offering what is blemished. 45. Regarding the animals being offered.

SCRIPTURAL TREATISES OF UNCERTAIN DATE

47. Regarding the Sabbaths. 48. Regarding the Passover. 49. Regarding unleavened bread. 50. Regarding rulers. 51. Regarding Pentecost. 52. Regarding the memorial of trumpets. 53. Regarding the day of atonement. 54. Regarding fasting. 55. Regarding the feast of Tabernacles. 56. Regarding the oil for the light. 57. Regarding the loaves of the presence. ^A 58. Regarding the stoning of the one who cursed. 59. Regarding the sabbatical rest of the land. 60. Regarding the jubilee year of release. 61. A blessing for those who practice the law, and a curse for those who do not. 62. Regarding those who are valued according to a vow.

The following is the division of Numbers:

^A 37. Regarding the appointment of Eleazar. 38. Regarding the sending of the serpents. 39. Concerning Og, king of Bashan. 40. Regarding Balak, king of Moab. 41. Concerning Balaam the diviner. 42. Regarding those of Moab who committed fornication and were initiated into Beelphegor. 43. Concerning Phinehas and the Midianite woman. 44. Regarding the daughters of Zelophehad. 45. Regarding the appointment of Joshua, son of Nun. 46. Regarding daily sacrifices. 47. Regarding sacrifices for the Sabbath. 48. Regarding sacrifices for the new moon. 49. Regarding sacrifices for the Passover. 50. Regarding sacrifices for the week (Weeks). 51. Regarding sacrifices for the feast of trumpets. 52. Regarding the definition of a vow. 53. Regarding the war against the Midianites. 54. Regarding the definition of the spoils of Midian. 55. Regarding the inheritance of the two tribes and a half. 56. Regarding the possessions of the sons of Israel. 57. Regarding those who ought to be destroyed. 58. Regarding the measuring of the land. 59. Regarding those inheriting the land. 60. Regarding the portion of the Levites. 61. Regarding the cities of refuge.

THE DIVISION OF THE OCTATEUCH INTO CHAPTERS

In Deuteronomy, these chapters are enumerated: 1. Regarding Sihon, king of Heshbon. 2. Regarding Og, king of Bashan. 3. Regarding the cities of refuge. 4. Repetition of the Decalogue. 5. Regarding not making any carved image, nor the likeness of anything. 6. Regarding the required fear and love. 7. Regarding the required commandment and the judgments. 8. Regarding that one ought not to sacrifice in every place. 9. Regarding not forsaking the Levite. 10. Regarding not eating blood. ^C 11. Regarding not following the nations. 12. Regarding the prophet who dreams. 13. Regarding not sparing the apostate. ^D 14. Regarding lawless men. 15. Regarding not making a bald spot. 16. Law regarding foods. 17. Regarding tithing. 18. Regarding forgiveness. 19. Regarding a needy brother. 20. Regarding the firstborn being offered. 21. Regarding the new feasts. 22. Regarding the feast of weeks. 23. Regarding the feast of tabernacles. 24. Missing. 25. Regarding those who bear witness. 26. Regarding the judge who is appointed. 27. Regarding the ruler who is appointed.

29. Regarding the portion of the Levites. 31. Regarding the prophet who is raised up. 32. Regarding the cities of refuge. 33. Regarding the commandment concerning the murderer. 35. Regarding the false witness. 36. Regarding those who go out to war. 38. Regarding the heifer that is hamstrung. 38. Regarding the captive woman found. 39. Regarding the two women. 40. Missing. 41. Regarding the one hanged on a tree. 42. Regarding the straying or fallen animal. 43. Regarding the prohibition against dressing inappropriately. 45. Regarding the one who offers evasive excuses to a woman. 45. Missing. 46. Missing. 47. Regarding the woman who is humbled in the field. 48. Regarding the prohibition against marrying a stepmother. 49. Regarding those who do not enter into the house of the Lord. 50. Regarding the one who does not enter into the harvest. 51. Regarding the letter of divorce that is given. 52. Regarding the one who goes out to war. 53. Regarding the one who steals a person. 54. Regarding the prohibition against seizing pledges. 55. Regarding the father not dying for his children. 56. Regarding the prohibition against gleaning. 57. Regarding the wicked person who is scourged. 58. Regarding the woman whose hand is cut off. 59. Regarding weights and measures. 60. Regarding the blotting out of Amalek. 61. Regarding the offerings made at Carmel. 62. Regarding the second tithe. 63. Regarding the blessings and the curses. 64. Regarding the covenant in Moab. 65. Commandment of Moses to Joshua. 66. Commandment of Moses to the Levites. 67. Regarding the song. 68. Regarding the death of Moses. 69. Regarding the blessing of the tribes.

[Preceding the book of Joshua is this note: It is to be known that Moses wrote the five-book volume; but Joshua wrote this one.]

The chapters of the book of Joshua are:

1. Regarding the spies who were sent out. 2. Concerning Rahab. 3. Missing. 4. Regarding things said to Joshua. 5. Regarding the twelve stones from the Jordan. 6. Regarding the twelve stones which Joshua set up. 7. Regarding the victory of Joshua. 8. Regarding the restoration of the Jordan. 9. Regarding the kings who were overthrown. 10. Regarding the stone knives.

DIVISION OF THE OCTATEUCH INTO CHAPTERS

11. Regarding the first Passover celebrated. 12. Regarding the commander-in-chief revealed to Joshua. 13. Regarding the trumpets of the priests. 14. Regarding the destruction of Jericho. 15. Regarding the theft of Achar. 16. Regarding those struck down on account of Achar. 17. Regarding the execution of Achar. 18. Regarding the altar which Joshua built. 19. Regarding the writing of Deuteronomy. 20. Regarding the craftiness of the Gibeonites. 21. Regarding Adonibezek, king of Jerusalem. 22. Regarding the standing still of the sun and moon. 23. Regarding the flight of the 5 kings. 24. Regarding the inheritance of Caleb, son of Jephunneh. 25. Deest. 26. Regarding the cities of refuge. 27. Regarding that which is beyond the Jordan... 28. Regarding what Joshua said to the people. ^A

The following is the division of the Book of Judges:

1. Deest. 3. Regarding the angel who spoke to the sons of Israel. 2. Regarding the sons of Isor. 4. Regarding those left among Israel. 5. Gothoniel, first judge. 6. Trial of the... 8. Barak, Deborah, to whom Sisera was surrendered. 9. The ode of Deborah and Barak. 10. Regarding the angel who spoke. 11. Gideon, fifth judge, to whom Midian was surrendered. 12. Regarding the fleece and the dew. 13. Regarding those who lapped with their tongue. 14. Regarding the dream of the Midianites. 15. Regarding Oreb, and Zeeb, and Zebah, and Zalmunna. 16. Regarding the 77 princes in Succoth. 17. Regarding the Ephod which Gideon made. 18. Regarding the 70 sons of Gideon, and Abimelech. 19. The parable of the trees. 20. Thola, seventh judge; Jair the Gileadite, eighth. ^D 21. Regarding Jephthah. 22. Regarding the daughter of Jephthah. 23. 10th Abaisan; 11th Ailon; 12th Abdon. 24. Events concerning Samson. 25. Regarding the riddle. 26. Burning of the fields of the Philistines by Samson. 27. Destruction of a thousand Philistines brought about by Samson with the jawbone of an ass. 28. Deest. 29. Regarding Micah, and the silver, and his mother. 30. Deest.

^A 30. Regarding the sons of Dan. 31. Regarding the Levite and his concubine. 32. Regarding the old man who received them. 33. Council of the elders regarding the tribe of Benjamin.

GENESIS

EXODUS

NUMBERS

quail. Regarding Mary and Aaron murmuring against Moses. That he who was recently called Osee was Joshua ^A son of Nun. Regarding the man found gathering wood. Regarding the fringes. Regarding Dathan and Abiron. Regarding those who touch the dead. The death of Mary. Regarding the rock. The death of Aaron. Regarding the bronze serpent. The song of Israel. Regarding the diviner Balaam. Regarding the donkey that spoke. Regarding the zeal of Phinees. The muster of Israel against Midian and the selection. Regarding the death of Aaron on the first day of August.

DEUTERONOMY

JOSHUA SON OF NUN

JUDGES

1 KINGS

RUTH

^A Regarding Nabal. Regarding Abigail. Regarding Saul and the divining woman. Regarding the Amalekites. Regarding Saul and Mount Gelboe.

REGNORUM II

BOOKS III OF KINGS

4 KINGS

of the vessels of oil. Regarding the woman of Shunem. Regarding the pot, and regarding the prophets. Regarding the loaves and the baskets. Regarding Naaman the Syrian. That concerning Giezi. Regarding the iron tool. Regarding the war of the king of Syria, and regarding the invisibility. Regarding the famine of Samaria, and regarding the women eating their own infants, and regarding the four lepers. Regarding the man who was trampled and died. Regarding the seven years of famine, and regarding the Shunammite woman. Regarding the son of Ader. Regarding Joram. Regarding the reign of Jehu, the fifteenth king of Israel. Regarding the end of Jezebel. Regarding the slaughter of the seventy sons of Achab. Regarding the slaughter of all the servants of Baal. Regarding Joas. Regarding Joachaz, the sixteenth king of Israel. ^B Regarding Joas II, the seventeenth king of Israel. Regarding Eliseus and Joas. A sign regarding the death of Eliseus. Regarding Jeroboam the son of Joas, the eighteenth king of Israel. Regarding Azaria the son of Jeroboam, the nineteenth king of Israel. Regarding Sellum, the twentieth king of Israel. Regarding Manahem, the twenty-first king of Israel. Regarding Phakesios, the twenty-second king of Israel. Regarding Phakee, the twenty-third king of Israel. Regarding Joatham. Regarding Achaz. Regarding Osee, the twenty-fourth king of Israel. First captivity. Regarding the lions. Founders of cities. Regarding Ezechias, that the brazen serpent remained until Ezechias. Regarding Sennacherim. Regarding the illness of Ezechias, king of Juda. Regarding those sent by Merodach to Ezechias. Regarding Manasses. Regarding Amos. Regarding Josias. Regarding the book of the law, which Chelcias found in the house of the Lord. Regarding Joachaz. Regarding Eliacim, who is also Joacim. Regarding Nabuchodonosor. Regarding Joacim the son of Eliacim. Second captivity. Regarding Sedecias the son of Joacim. Third captivity. Regarding Nabuzardan. Fourth captivity. ^C PARALIPOMENON I. Kings. Leaders. Saul. Regarding Solomon. PARALIPOMENON II. Amasias. Ozias. Achaz. Ezechias. Manasses. Amos. Josias. Joachaz. Eliacim. Jechonias. Sedecias. ESDRAS I. Regarding the death of Josias. Regarding Achaz. Regarding Sedecias. Regarding the edict of Cyrus. Regarding the number of the vessels which were taken in the captivity. Regarding the Jews who registered themselves. Regarding Darius, and regarding the three youths who wrote the problems. Regarding the petition of Zorobabel, and how Darius wrote the freedom for the Jews in Jerusalem. Regarding those who returned from the captivity. A copy of the letter which he wrote and sent to Darius. Sisinnes, etc. That Esdras was the sixteenth from Aaron. This book has a numbering of the verses of which it consists. (This book has no arguments of chapters, yet it exhibits the numbering of the verses, as the above one, 81 verses.) ^D

CONCERNING THE FOUR RIVERS OF PARADISE

The Ister river, named Pishon in Holy Scripture, setting forth from Paradise just as the others — the Tigris, Euphrates, and Gihon — and passing beneath the abysses of the earth, travels toward the West. It flows out of the Apennine Mountain ^A, which stretches from the Sicilian Sea to the Germans who are near the Northern Ocean; from there it is drawn toward the East, and flows into the Euxine Sea through its mouths. In the East this river is called Galles; but it changes its name in the West, where it is called Ister, and by the Thracians is again called Danubius. This is the greatest of rivers; though by itself it is lesser than the Nile, yet by receiving the rivers that flow into it, it becomes greater than the Nile. For seventeen rivers flow into it. They are these: from Scythia, five—Paratas (also called Pyretus), Tiarantus, Ararus, Naparis, and Ordessus; from the Agathyrsi, three—Maris, Atlas, Auras, and Timisis; from the Crobyzi Thracians, three—Atax, Noes, and Artanes; from the Paeonians and the Rhodope Mountain Range, the river Kios flows and cuts through Mount Haemus in the middle; from the Illyrian mountains, ^B flowing toward the north wind into the Triballian plain, the Angrus flows into the Brongus, and the Brongus flows into the Ister; from the region of the Umbrians, the Calpis and the Alpis. Others also flow into it, from which it becomes the greatest of all rivers. It flows equal to itself in summer and winter, because this land is little watered by rain; but it is nurtured entirely by snow. In summer, the great amount of snow that fell during the winter, melting from all sides, flows into the Ister. As much water as the sun draws up in summer or winter, just so much do the rivers that join with the Ister provide, being much more abundant in summer than in winter. When these are balanced against one another, a compensation occurs, so that the river is always equal to itself. This Ister preserves its own name until Sirmium ^C, the formerly fortunate city of the Romans, though inhabited lastly by the Gepidae; it loses, however, among the local inhabitants the former name, being called Danubius. The Thracians called it thus because in the regions toward the North and the Thracian mountains the air is cloudy on account of the underlying excess of moisture, which is considered the cause of constant rain for them. "Danubius" those people call the cloud-bearer in their native tongue. From that point the Ister changed its own designation, being called Danubius. Yet it is not at all wonderful if the Ister, flowing down from Paradise and called Pishon in Scripture, should seem to flow backward from an occidental mountain—I mean the Apennine.

For the Nile, also, which is called Gihon, coming forth from the same Paradise, has one spring in Libya, and two others in upper Ethiopia toward the South, by the mingling of which its water swells, and it irrigates Egypt in the month of August. ^A To many, indeed, this seems to beget many difficulties—how it swells in the time of drought, when there is a lack of water everywhere. But to those who are well-versed in the Scriptures, this begets no doubt. Hence, among the Egyptian sacred initiates, as they investigate hidden things, it is called Astaspus, which the Egyptians interpret as "water from the darkness," on account of the obscurity of its emergence from the earth. For those who do not hold such views regarding it fall into countless difficulties and remain wandering from the truth until the end. And, indeed, the same is thought regarding the Tigris and the Euphrates. ^B For both, having their origin from Paradise, penetrate beneath the earth and appear again near the mountain of Taurus. And the Euphrates, indeed, has an evident course; for descending from the northern parts and making for the south toward the Persian Gulf, it creates marshes and reedy fens, and, pouring around these, it vanishes from sight. The Tigris, however, emerging obscurely from a certain lake called Thonitis, itself also moves toward the southern parts, and cutting through the mountain of Taurus near Masabatas, it is united with the Euphrates, and divides Babylon, and descending near Teredon, it casts itself into the Persian Gulf. But before it is united with the Euphrates, both, flowing separated from each other, create the region called Mesopotamia, ^C which has a width from the Euphrates to the Tigris of 428 miles and 4,000 stadia, according to the measurement of Eratosthenes the polymath. Since, now, we have made a start from the Ister and have wandered into speaking of the Nile, we do not think it inopportune to mention another chapter pertaining to both, regarding the flow of the latter. For during the time of the rising of the Nile, the Romans used to open the great public baths, and because its inundation occurs when the sun is in Leo, they made the spouts of the water-pipes lion-shaped. Hence, from this the custom prevailed, and they fashioned the spouts of the wine-presses with lion-faces, because the flow of wine imitates the flood of the Nile, since at the time of the vintage the sun makes its passage in Leo in temperate regions.

COLLECTION OF INTERPRETATIONS ON THE PROPHET ISAIAH. Gathered from various holy Fathers and teachers by the Archbishop of Cyprus, Lord Nicolaos Muzan, Protheoros of the great King. PREFACE.

As we begin the explanation of the words of the prophet Isaiah, we must pray, that we may receive the grace of wisdom, of knowledge, and of instruction; so that when all these things come together for our leading Lord, they may impress the form of all the truth that is being prophesied. Now, there is need for the word of knowledge in order to see the mysteries of the Spirit; and for the word of wisdom, in order to construct and execute that which has been published in condensed brevity. For it is peculiar to wisdom to "extend the word." "I have extended my words," He says, "and ye heeded not." Furthermore, there is need for the grace of instruction for the edification of those who hear. For one must know, first of all, that it is necessary to start from common conceptions when approaching the things in God that seem contradictory as far as the letter is concerned, and to acknowledge them ^A without feeling: just as, according to common preconceptions, it is right to acknowledge the divine nature as good, unchangeable, and just. For if the Scripture says that He is angered, or grieving, or repenting, or not acting toward someone according to his worth, it is fitting to seek the intention of the wording and to consider in what way we can restore this, and not to overturn the worthy conceptions regarding God. And in this way, we shall approach the Scriptures without stumbling, drawing utility from the plain parts, and receiving no harm from the more obscure ones.

If, however, someone finds fault with the divine Scripture, as if it were not instructional nor helpful to those capable of being benefited, let him contemplate the entire arrangement of human affairs, not only in spiritual matters, but also in the lower things that pertain ^B to daily life: that to the irrational animals, the power which orders all things has granted an easy means for living—spontaneous food, natural shelter, and garments from hair and feathers. But to man, whom He brought forth naked, He gave reason instead of all these things, through which the useful arts of life have been established—architecture, weaving, agriculture, metalworking—with the soul supplying what is lacking to the bodies by the presence of reason. For as our Creator did not keep these means of living from us out of envy, nor did He concede that we be born complete like the irrational animals, but rather contrived the lack of necessities as an exercise for our intelligence; so too, by stirring up obscurity in the Scriptures for the benefit of the mind, He has elicited its energy.

First, so that the mind, being occupied with these things, might be drawn away from worse ones; secondly, because what is acquired by labor is somehow more cherished, and things that come over a long time remain more permanently. Those things whose acquisition is easy do not have a coveted enjoyment; indeed, the presence of what is close at hand and easily obtained is contemptible and worthy of no safekeeping by its possessors. For this reason, the nature of dreams is also obscure and oblique, requiring no small application of the mind, and there is a great kinship between the riddles of dreams and those things ^B revealed by concealment in the Scripture. Hence, Joseph and Daniel, by the prophetic gift, discerned dreams, since the powers of reflection [of natural reason] are not self-sufficient for the hunting of truth. In addition to these, there is a need for purity of life, so that the hidden meaning in the Scriptures may be discerned for the exercise of moral virtue; there is also a need, alongside purity of life, for [diligence in] dwelling upon the Scriptures, so that the dignity and mystery of the divine words may, through constant study, be imprinted upon the soul. ^C That the study of the divine words requires one’s whole life is demonstrated by the life of Moses, who in his first forty years was instructed in the doctrines of the Egyptians. In the second forty years, on the pretext of tending sheep, he withdrew into the wilderness and occupied himself with the contemplation of beings; and thus, being finally deemed worthy of the manifestation of God, after the forty years he was brought down, against his will, by the loving-kindness of God to the care of humanity. Even then, he did not remain continuously in the practical life, but betook himself often to the contemplative; whence the multitude fell entirely into the Egyptian ^D idolatry while the man was with God on the mountain. Such was Elijah also, fleeing the crowd of men and finding his home in the wilderness. If, therefore, the search for truth was pursued by the saints with all the stability of the governing [mind], how is it not irrational to seek the fruits of myriads of labors without any application? For observe that even Elijah, after how much withdrawing, misfortune, and labor, was deemed worthy to see God.

PREFACE TO THE CATENA ON THE PSALMS

The edition—one during the reign of Caracalla, who led the Romans; another during that of Alexander, son of Mammaea—both are of unknown origin and nameless, except that neither is secure. But under the tyrants Diocletian and Maximian, the martyr Lucian, a man who had mastered the letters of the Jews no less than those of the Greeks, translated their books into our own tongue most excellently and most safely. We, indeed, while revering such an edition, with the

^A of the seventy-two, follow it especially since, as they occupied themselves with the change of language, they did not always render the thought and the word in every instance. These same men, while translating the Psalms, also brought forth the first and the second without titles, having certainly followed Ezra. For Ezra, a man devoted to learning and serious, lived one hundred and fifty years before the version of the seventy-two; he collected many other things from the prophetic books that had been scattered, partly due to the laziness of the Jews and partly due to their frequent captivities, and indeed even three thousand psalms, to which he also attached the titles that they now possess. But later, Hezekiah the god-fearing king, having chosen only one hundred and fifty psalms, rejected the others. He did the same also concerning the writings of Solomon, approving only three: the Proverbs, Ecclesiastes, and the Song. He deprecated all the others, whatever Solomon, having become excessive in wisdom, wrote concerning the heavens, the elements, plants, and the power of each one. Hezekiah did this with a pious intention, wishing for all men to flee to God alone and to seek from him the healing of every passion and illness, and not to entrust themselves to wood and stone, and from there to despise the honor of God. And so much for these matters. We have two reasons to state for the obscurity of the Scriptures: one is that they were translated from the Hebrew dialect into the Greek. But whenever things are interpreted into another language, it holds much difficulty, as all know who are experienced in many languages. The second is that many of the prophecies predict to the Jews bad things, both how they will be cast out and we will be received. Therefore, in order that they might not, upon hearing them clearly from the beginning, kill the prophets who said these things and destroy the books, they obscured the foretellings by the difficulty of the interpretation. A third thing was proposed to be sought, what the psalter is, and the things that follow. The psalter, then, is a musical instrument of ten strings, producing sound from the parts at the top of the structure, yielding harmonious tones for the melody of ^B the voice. With the Hebrews it is called *nebel*, but with the Greeks it is named *cithara*. For they prepared for it a straight and firm wood, and ten strings were stretched upon it. Each of the strings was fastened separately to the tailpiece of the psalter; the beginnings of the strings were lowered from above. For ten pegs, or rather little pins turning around the arm of the psalter, tightened or loosened the string according to the rhythm of the harmony and the will of the psalmist. And this is what the great Basil says, that the psalter has the sources of its tones from above. For not, as in the case of other instruments, does the musician, having attuned the strings once, use the striking without worry, but after the harmony, the right hand manages the plectrum, while the left, having attained ^C the spaces from above […]

^A by intervals, and shifting the fingers frequently, brings forth the tone either deep or shrill. Although there are many musical instruments, the prophet adapted the book of the Psalms to what is called the psalter, as it seems to me, showing the grace echoing upon it from above by the Spirit; because this alone, among musical instruments, has the cause of the tones from above, as has been said. For in the cithara and the lyre, the brass from below sounds in response to the plectrum; but this psalter has the causes of the harmonic rhythms from above, so that we too may learn to seek things above, and not be dragged down to the passions of the flesh by the pleasure of the melody. And I believe that the prophetic word has shown us this deeply and wisely through the structure of the instrument, that those whose souls are tempered and harmonious have an easy path toward the things above.

The ten-stringed psalter ^B also enigmatically signified the body, inasmuch as it has five senses and five faculties of the soul, with each action occurring through each sense. For when we adapt each sense to each faculty of the soul, and organize them toward the sacred melody, we become a ten-stringed psalter to God, musically wrought by us, but struck by the skilled artisan, the Spirit. Such is the psalter; but a psalm is a musical discourse and a hymn brought to God, taking its name from the psalter instrument. For this reason the other Scriptures, since they were not sung to the lute, lack the name of psalm.

Moreover, one must not pass over the *diapsalma* without observation. To some, the *diapsalma* was thought to signify a change of the thought, or of the matter, or of the person; to others, a variation in the melody, at one time sounding more deeply, at another more shrilly. ^C Others say that David, when composing each of the psalms, would bestow it upon one choir, and it was sung in that choir. But if at any point it seemed good to him, in the middle of the psalm, to hand over the remainder of the psalm to another choir, then that alternation of rhythm was called a *diapsalma*. We, however, do not reject the conjectures of our predecessors; but we shall not shy away from contemplating something of our own toward the meaning of the word.

We have grasped such a notion of the *diapsalma* as this: that as the psalmody proceeds in order, if some other divine illumination of the holy Spirit occurred in the interval while David was prophesying, along with an addition of the gift of knowledge for the benefit of those receiving the prophecy, he, holding back his voice, gave time to his mind to receive the understanding of the thoughts brought into him by the divine illumination. And just as often, when people are conversing with one another, if a sudden sound strikes their ears, they cease from speaking and concentrate their minds on the sound, granting leisure through silence to their hearing, to know the power of the sound, and then, the resounding voice ceasing, they converse with one another again; so too the great David, prophesying in the Spirit, the very things which he had previously learned, ^D

while holding the ear of his soul for the Spirit to sound forth skillfully, would quiet the melody, and whatever he had become full of, he would then set forth again. ^A Diapsalma, therefore, is a sudden cessation in the midst of psalmody for the reception of a thought inspired from above. Or, diapsalma is the teaching of the Spirit, occurring in the soul in an ineffable manner, when the continuity of the melody is interrupted by the attention given to this specific thought. ^B And lest the many think that silence is a sign that the prophet has been abandoned by the power of the Holy Spirit, for this reason some of the interpreters write a sign of continuation in these intervals instead of 'diapsalma'; so that we might learn through this that the grace of the Holy Spirit was always present, but the word interpreting the thoughts occurring in the soul from God was not always present; rather, it would sometimes speak out from the intellect, and sometimes receive. For while it was declaring the thoughts impressed upon the intellect, the psalmody proceeded in order; but if anything more divine rang within the ear of the soul, he would stop the melody entirely, being wholly absorbed in listening. ^C The internal word of the Holy Spirit, therefore, was speaking within him even during the time of silence, and the word was in intervals; and the interval itself was named 'diapsalma' by the interpreters. That 'diapsalma' is an intensification of divine inspiration, one may perceive from this: at the beginning of the third psalm, David laments his own calamities and, in perplexity, says, "Lord, why have they that afflict me been multiplied?" But near the middle of the psalm, where the diapsalma is placed, being filled with courage, he grows confident and gains boldness, as if seeing his own salvation, and exclaims: "I slept and took my rest; I arose, for the Lord will support me." ^D And these things are thus. 'Alleluia' is interpreted as 'praise of God'; for 'allelu' is 'praise', and 'ia' is 'God'. Therefore, instead of "Praise the Lord for it is good to sing psalms," Symmachus has placed, "Alleluia, for it is good to sing psalms." Now, a psalm and an ode differ; for the psalm is a musical discourse, when it is played rhythmically according to the laws of harmony on an instrument, whereas an ode is a melodic voice, rendered harmoniously without the accompaniment of an instrument; so that since the psalter is, by trope, an instrument harmonically tuned for the hymns of God, the acts of our body, which are rendered to the glory of God, might also be understood as a psalm, whenever we are regulated by reason, so that we produce nothing discordant in our movements. By the ode, we understand all those things which pertain to pure contemplation and theology. And so much for the great Basil. His brother Gregory, however, understands by 'psalm' our life, not being resonated with earthly sounds, that is, thoughts, but making the sound pure and audible from the things above and heavenly; while by 'ode', he understands the seemliness pertaining to the outward appearance. And he says that, just as from musical instruments only the sound of the melody falls upon the ears, [alt-version omitted]

^B while the words themselves are not articulated in the notes, whereas in the 'ode' both things occur—both the rhythm of the melody and the force of the words being carried along together with the melody (which force must needs go unknown whenever the melody is produced by stringed instruments alone)—so also it happens concerning those who pursue virtue. For those who apply their mind to a contemplative and visionary philosophy of things, which is likened to the 'psalm', achieve virtue unknown to the many, locking up the good within their own consciousness. But those in whom the character of their life is also corrected, these, by means of the seemliness that pertains to outward appearance, as it were by some discourse and harmonious song, publish forth the good order of their own lives. Therefore, by the 'psalm' is signified the good that is concluded within the soul; ^B but by the 'ode' the character and the seemliness pertaining to outward appearance is interpreted.

Since we have learned what a psalm is—that it is a melody through a musical instrument—and what an ode is—that it is the utterance of the melody through the mouth together with the words—it remains to be said what a hymn is: namely, praise offered to God for the goods that are present to us. Praise, or laudation, is the acclaim regarding divine miracles; prayer, however, is a supplication brought to God concerning some useful thing. But of these, more will be said hereafter.

Examining the fourth chapter, ^C whether all the psalms are David's, we say that three thousand singers from the Levitical and priestly lineage, divided into three choirs, sang the psalm of David. And Idithun was the choir leader of the first choir; Ethan of the second, and of the third Asaph. And the sons of Core succeeded them when they were weary. Hence David sang many psalms in their name—and some thence have falsely supposed that the psalms are theirs, for which reason their names are found in some of the inscriptions of the Psalms. But all the psalms are, as it seems to the more accurate, in truth David's.

This prophecy is said with an ode, so that each one may delight his soul while singing, ^D and steal away the toil that comes from reading. For since God saw that many of men were more slothful, and had difficulty in reading spiritual things, and did not gladly endure the toil that comes from reading, wishing to make the toil more desirable and to subtract the sense of the labor, He moved the tongue of blessed David to mix melody with prophecy, so that being led by the rhythm of the melody, we might offer up the holy hymns to Him with much eagerness. For our nature is so accustomed to songs and melodies that even infants weeping are put to sleep by them, and women weaving, and husbandmen, and travelers, and sailors find comfort for the toil of their works; for the soul, if it hears a melody and an ode, is able to bear burdens and painful things more easily. Since, then, our soul has an affinity toward this kind of delight, so that it might not...

lest the demons by introducing amorous and meretricious songs should pervert all things, God set the psalms before them as a bulwark, so that the thing itself might be both pleasure and profit, proceeding from the Holy Spirit, who is wont to descend swiftly upon the soul that sings such things. For as it has been said, after the Holy Spirit saw that the human race was intractable to the exhortation to virtue, and that we, owing to an inclination toward pleasure, were negligent of the upright life, He tempered the precepts of virtue with the sweetness of harmony, as if with some seasoning, so that, because of the grace and sweetness of the listening, we might unknowingly admit the utility of the words. And just as wise physicians, when they dispense bitter or harsh medicines to the sick and those suffering from stomach ailments, season them with the sweetness of honey so that they may be more palatable, so too the curriculum of virtue, which in itself is difficult and obstructed, the amenability of song renders pleasing. For this reason the numbers of the hymns were devised, so that those who are boys in age, or altogether more unrefined in character, might sing in appearance, but in reality be educating their souls. O the wise invention of the Master, who contrives this, that by the same work we both sing and learn useful things. By this reasoning, doctrine is impressed so much the more firmly upon our soul; for forced discipline is not able to be long-lasting, whereas that which creeps in with a certain delight abides in our souls more steadfastly. The first and, as it were, obvious cause, therefore, why we turn the psalm reading over in our minds with pleasure, is this: that we modulate the words. ^B Yet that very philosophy which consists in harmony possesses something greater in retreat than most believe. What, therefore, is this that I say? I heard a certain wise man explaining the reason of our nature as if man were a certain small world, concluding within himself all things whatsoever that great world embraces. Moreover, the disposition and ornament of this universe approaches as closely as possible to a harmony, responding to itself in many names and modes, not without order and number. This divine concord, therefore, the great David also seems to me to have heard with all his ears, at the time when he says in a certain psalm: "The other powers of heaven praise God, and the light of the stars, the sun and the moon, and the heavens of heavens, and the water which is above the heavens." If, therefore, that most absolute and ornate disposition of the world is a certain musical harmony, and man is a certain small world, then assuredly the harmony which is seen in the universe will appear also in human nature. ^C This is also argued by the mechanical structure of our body, most skillfully woven by nature according to the ratio of sounds through numbers. Do you see the artery like some flute? The palate, like the canon of a lyre, and that modulation brought forth by means of the tongue and cheeks and mouth, as if by a plectrum and strings? Since, therefore, everything that follows the order of nature is pleasing to nature itself, and it is already clear that music was fashioned according to the norm of our nature, for this reason the great David blended melody with the philosophy concerning the virtues, pouring forth upon the lofty doctrines a certain sweetness of honey. And he seems to me to advise by enigmas that the character of those who live in virtue ought not to be unmusical and ill-ordered and dissonant, ^D but melodious and well-rhythmic, neither extended beyond the measure — for it breaks

the harmony by the excessive tension of the string; nor, on the contrary side, should it grow slack in an intemperance of pleasure; for the soul becomes mute and speechless when it is rendered lax by the passions of pleasure. It is therefore clear from these things whither the enigma of melody looks: that it counsels us to make a restraint of the passions that arise in us in various ways from the circumstances of life. Hence also, history bears witness to the successes of this divine music for David, for when he found Saul raging and bereft of his mind, he cured him by singing over his passion, so that his mind returned to its natural state.

The book of the Psalms (for this remains to be examined) the Hebrews divide into five books, so that it becomes another Pentateuch. For from the first psalm to the fortieth they reckoned one book; from the forty-first to the seventy-first, a second; from the seventy-second to the eighty-eighth, a third; from the eighty-ninth to the one hundred and fifth, a fourth; and from thence to the end, a fifth. For they determined that each psalm having at the end "Blessed be the Lord, so be it, so be it" was the end of a book; only the fifth part, instead of "Blessed be the Lord, so be it, so be it," contains "Let every breath praise the Lord."

What, then, is the technical order within these? The first section removes the man from wickedness. The second introduces him as one thirsting for the better, like the deer that thirsts. The third causes him to appear as one looking down upon the nature of existing things; for as He says, "God is good to Israel; but I," he says, "was like a beast when I defined the good in temporal things, but now I am with Thee, since I have hastened toward the right." The fourth no longer leaves the man abandoned, but already joins him to God. For the eighty-ninth psalm has the inscription: "A Prayer of Moses, the man of God." And the fifth leads to the mountain peak of the ascent; this is the entire fulfillment of human salvation; for, it says, "Let every breath praise the Lord." Such, then, is the appetizer; it would be time to set forth the banquet itself which the divine David prepared with fine fare.

ISAIAH

The apex of the prophets, Isaiah, Purified in mind by a coal of strange flame, And seeing the future as though it were present, Made clear the presence of Christ, Foretold the fall of Christ-killers, Proclaimed the faith of those formerly outside the Law, And to the whole world, the restoration of life. But cut asunder by envy, and allotted a place in the heaven,

^D left behind utterances to help in life, Which Nicetas, whom the seat of the crown possesses, hath composed here in embellishment, As a proof of faith, and for the soul a ransom.

JEREMIAH Wailing, O prophet, and weeping for the city, Cease now from that which is filled with slaughters, Thou who wert sanctified while within thy mother's womb, And fear not when thou hast been set over the nations, As one having been bidden heretofore to approach the disobedient, But arising, lift up thine eyes in a circle, A flood of lamentations and tears, Since thou art not dead, but livest on high. And look upon the nations, those formerly outside, now under the Law, And the sons of Sion, those most precious ones, as dust, And rejoice at the completion of thy words, Which a pious soul composeth here.

EZECHIEL With the brightness of his soul and the purity of his heart, Ezechiel For the words beyond description was deemed worthy, And for strange visions. For he saw God as it is possible to look upon Him, And was taught the sight of the Cherubim, Their station, fear, movement, radiance, words, Clearly he beheld those of the ministry above. Whence, purified and taught to foresee, He showed so clearly that he knew the end Of all things, as to describe also the measures Of the future creatures in the words, Which a seemly and eager soul adorneth here.

DANIEL Inexpressible is the providence of God, Which is wont to crown those who trust in Him With all blessings, even in the very tomb. As also Daniel, the delight of the prophets, Having escaped the sword of the Persian host, As a captive led away to a strange land, He changed his earth, yet found God again, And first he was a friend of the reigning kings, Yet he knew the end of the future times, Bridling the beasts, foreseeing even in his dreams, And having well exchanged the things below for those above, He left behind utterances, of which the outcomes are present.

Ancient Scholia on the Gospel according to Matthew

Chapter One

The book is called "Gospel," because it shows the abolition of condemnation and proclaims the kingdom of the heavens. It calls this a "book of generation" while also providing many other things, and not just the generation of Christ, because this is the head of the economy of salvation. The name "Jesus" is interpreted as "Savior" in the Hebrew tongue. How is it evident that He was from the lineage of David? From the fact that God said for Gabriel to go to the virgin betrothed to a man whose name was Joseph, of the house and family of David; and the Law commanded not to take [wives] from another tribe, but from the same house; whence Joseph was from David, and Mary was also from David. Why does he mention the illicit union of Judah and Tamar? The evangelist is filled with wonder and shows the love of God for mankind, in that He did not disdain to have such relatives. For what reason, while mentioning Perez, from whom he genealogizes the Lord, does he also mention Zerah? Because when Tamar was giving birth, Zerah having put his hand forth, the child drew back his hand, and Perez came forth, and then Zerah; which was a type of the two peoples. For when the ecclesiastical way of life had appeared in the times of Abraham, and then was withdrawn in the middle, the Jewish people came and the legal way of life; and then the new people appeared with the same laws. And he mentions Ruth the foreigner, because just as Boaz did not despise her, being both poor and a foreigner, nor did he loathe her disadvantage, so too Christ did not loathe receiving the Church. He passed over the three kings as being evil: these are Ahaziah, Joash, and Amaziah; for it is the custom of Scripture to omit those unworthy of memory, as Moses did in the blessings of Simeon. Why did he say "Joseph, the husband of Mary"? To show that it was through him that he genealogized her as well; for they used to marry according to tribes and kinships.

^A For this reason he mentioned Abraham and David, because the promises concerning Christ were given to them. Having placed twelve generations, he said fourteen, because he ordered the time of the captivity into a generation; furthermore, he counts Christ himself into the generations for us. He did not say, "Before she was brought into the house," but "Before they came together," because those betrothed were not kept away from their husbands due to lack of age; he said this so as not to give rise to suspicion. For what reason did she not conceive before the betrothal? So that the event might not appear suspicious, when there was no jealous husband in existence to guard her. Wishing neither to punish her according to the law nor to make an example of her, he wanted to send her away; but he is restrained by an angel; so gentle and wise was Joseph. That he served her after the birth is evidence that Joseph was persuaded by the miracle. Why did the angel not appear to Joseph in broad daylight, but in a dream? Because he was not an unbeliever like the shepherds and Zacharias. Why did the angel call him "son of David"? Wishing to remind him from whence Christ was about to be produced. Why did he say, "Your wife"? Because she was not violated; he calls her wife on account of the betrothal, just as we call those who are betrothed to a daughter "sons-in-law" even before the marriage. He did not say, "She will bear to you," for it was not his seed, but "She will bear," clearly to the whole world; for he adds: "He will save his people." Why did he say, "You shall call his name Jesus"? Not to make him alienated from the ministry. For although he is not your son, he says, but you will perform the deeds of a father, because he is not from adultery. ^B The angel says this: "But all this has happened that what was said by Isaiah might be fulfilled"; but the evangelist is not speaking. If someone says that Isaiah did not say "virgin" but "young woman," first [we reply that] the Seventy are more numerous and more trustworthy than those five, for they wrote before the controversy regarding the mystery; then, we say that "young woman" refers to virgins; and when Moses says, "If the young woman cries out," he is speaking about a virgin, since he knows the name "young woman" to be used for a virgin. If what was prophesied was to be generated from a customary union, what sort of a sign was that which was spoken? None at all; therefore, it is fulfilled not in Hezekiah, but in Christ. A Jew will object as to why he was not called Immanuel, as the prophet said, but Jesus Christ? Let them hear that he did not say, "You shall call," but, "The peoples shall call"; that is, the outcome of the events: because they shall see God with men. For it is the custom of Scripture to use this instead of names; as, "Call his name: Hastily take spoil; quickly plunder"; once he was born, the plundering of spoils occurred; and like that other ^C saying, "The city shall be called the city of righteousness, the metropolis of…"

the faithful," although it has remained called Jerusalem. ^A That saying, "He knew her not until she had brought forth her firstborn son," does not indicate that he knew her at the last. For the word "until" does not always refer to another time, but is often found to denote the infinite; as in the passage, "And the raven did not return into the ark until the earth was dried up," although it did not return even after that. And again, "Righteousness shall arise in his days, and an abundance of peace, until the moon be destroyed." He said this not to set a limit to that beautiful light, but he set "until" so that we might only know that she was untouched before the pangs of birth. The events after that he left to us to infer, namely that Joseph, being a just man, would not have endured to know her after such a birth. How are those around James called the brothers of Christ? Because Joseph was the husband of Mary; for he had children from a previous wife. Therefore, because he was called the father [of Jesus], those who were the sons of the father were called his brothers.

CHAPTER II

He says, "In the days of Herod," because there is another Herod mentioned, who killed the Forerunner. He brought the Magi to worship so that they might be a condemnation of the Jews, that the Jews might learn from barbarians what they would not learn from the prophets. He did not bring the Magi ^B by an angel, ^C but by stars familiar to them; for even had it been an angel, it appeared as a star. The star that was seen was a certain invisible power appearing in this guise; for it appeared from the north towards the south, for so Palestine is situated with respect to Persia. Secondly, because it was seen at noon, it was not a [natural] star. Thirdly, because it was seen and then hidden. Fourthly, because it was low down; for had it been [high] above, a small height would not have sufficed to mark out the place. The passage, "A ruler shall not depart from Judah, nor a leader from his loins, until he comes who is reserved, and he is the expectation of the nations," is solved thus: Herod was an alien, and this [prophecy] means that the Jews had ceased to have rulers. Why, when questioned by the king, did they speak the prophecy only as far as "He shall feed my people Israel," and not add, "And his goings forth are from the days of eternity"? Because they were speaking to please him and to flatter him. Why does Herod call the Magi secretly? Because he thought that the Jews cared for the child, while he himself was attempting to kill the one who was born. He does not inquire about the time of the child, but of the star, investigating the matter with much excess. How, when Luke says that he lay in a manger, does Matthew say he was on the knees of his mother? One must conclude that, because there was no place on account of the crowd gathered for the census, she laid him in the manger, and then later took him up upon her knees.

What induced the Magi to worship him? A revelation from God and the prodigy of the star. Myrrh and incense are gifts to God; furthermore, they were far removed from the dullness of the Jews, for they did not sacrifice sheep or oxen. Why does the angel now say, "Take the child and his mother," and not say, "your wife," as before? Because the suspicion had been resolved, and Joseph had been confirmed. The text, "Out of Egypt have I called my son," refers to Christ; if some understand this regarding the exodus of the Jews, we might say that this is the law of prophecy, that what is said concerning some often finds its fulfillment in others; just as what was said of Simeon, "I will divide them," came to pass in his descendants; and what was said of Canaan by Noah was fulfilled in the Gibeonites, his descendants; and that, "Be lord of your brother," was fulfilled in his offspring. The saying, "He shall be called a Nazarene," mentioned by the angel, is prophetic, even if it is not found where it was said; for many prophetic texts were lost during the captivity.

CHAPTER III.

When the evangelist says, "In those days John comes," he does not mean when Christ was a child; for Luke testifies that John came thirty years later. But this is the custom of Scripture, just as when Christ speaks to the disciples on the mountain about the destruction of the city, intending to speak about the consummation, he added, "Then such and such things will happen." ^A He is baptized at thirty years of age, so that being perfect, he might be believed having handed down perfect teachings. The saying, "The kingdom of heaven is at hand," he says with regard to his then-present appearance, for he was the King of heaven. When the evangelist says of the Pharisees and Sadducees that they came to be baptized by him, how does Christ say that they did not believe John? Because it was not a matter of believing, but of not accepting what was being preached by him; for John said, "Behold the Lamb of God who takes away the sin of the world." His "winnowing fan in his hand" signifies that he is the Judge, distinguishing the righteous and the sinners; "unquenchable fire" indicates eternal punishment. John at first hindering Christ from being baptized by him, later baptized him; he was not immoderately obstinate, but showed both his own unworthiness and rendered obedience. The saying, "Suffer it to be so now," signifies that you will not see me in these states perpetually, but you will see me in those things which you desire, when its time arrives. Why does the Spirit appear in the form of a dove? Because it is a gentle and pure animal. Since therefore ^B

the Holy Spirit is a spirit of meekness, for this reason he appears thus; and also because the dove heralded the end of the flood; for indeed the Spirit has brought us an end to evils. We must know, moreover, that he said ^A not "by nature," but "in the form of a dove," because he descended rapidly and brightly; the descent, therefore, was in the form of a dove, but not in the shape of an animal. For this reason, the Spirit remained upon Christ, so that the voice from above might be thought to refer to him, and not to John.

CAPUT IV.

VERS. 1. *Then he was led*, he says, *by the Spirit to be tempted*; that is, by the Holy Spirit; again, "then" does not signify "immediately," but is taken to mean "at those times." He is tempted, and led into the desert, and fasts, giving us an example of fasting and the endurance of temptations.

VERS. 3. Why does the devil say this, when he had heard, *If you are the Son of God*? And he heard the voice from above ^B of John saying this; even if he doubted whether he was the Son of God or not, because he was hungry and was experiencing bodily necessities.

VERS. 4. Since Luke says that he had finished every temptation, we must understand that he spoke thus concerning the consummation of the chief temptations; for the worst sins are gluttony, vainglory, and insatiable greed.

VERS. 12. Therefore Jesus, hearing that John had been delivered up, withdrew into Galilee, teaching us to flee from temptations; for it is not a fault not to throw oneself into temptations, but, having fallen into them, not to stand firmly. Furthermore, he was also seeking to ensnare the teachers of the world ^C who were living there; and he was also fulfilling the prophecy: *Galilee*, he says, *of the Gentiles, the people who sat in darkness, have seen a great light*.

VERS. 19. It was a second calling of Peter and Andrew that Matthew records. For John relates that they approached before John had been cast into prison; but here it is after he had been cast in; and there Andrew calls Peter, but here Christ calls both; so that they came to Christ for the second time. Why, after the first calling, did they return again to practice their own craft? Because John had been cast into prison; for a time, they were troubled and deterred ^D from their purpose.

VERS. 25. In the first healings of the crowds, [it was done] to give proof of his power; moreover, the fact that they followed him from afar showed their faith.

CAPUT V.

VERS. 1. *Seeing the crowds, he went up onto the mountain.* Why? To teach us, by avoiding ambition and display, to do nothing for the sake of showing off.

VERS. 2. Why is it added, *Opening his mouth, he taught them*? So that we might learn that he taught them even while silent, and not only when speaking. He introduces this not in the order of exhortation or counsel,

^A but in the order of blessing, making the discourse more accessible.

Ver. 3. By "poor in spirit" he means the humble, taking "spirit" here to mean the soul, and those who stand in awe of the words of God; for what great evils come into life from arrogance!

Ver. 4. Those who mourn act in a way contrary to those who come from arrogance, as was mentioned in the first blessing.

Ver. 5. "The meek shall inherit the earth"; since they are thought to lose everything because of their meekness, he promises that they shall inherit—not the earth above, but this one, by living in peace and receiving what is necessary. By teaching, he promises both heavenly and inferior things, when he says: "Seek first the kingdom of God, and all these things shall be added unto you"; and elsewhere: "Everyone who has left anything for my sake shall receive a hundredfold and shall inherit eternal life."

Ver. 6. Before the merciful, he calls blessed those who hunger and thirst for righteousness. Why? Because it is not from violence that one ought to show mercy.

Ver. 8. He says "the pure in heart," meaning either those who live in chastity or those who have attained perfect virtue. "They shall see God"; he calls the vision here that which is possible for a human to see, the invisible source of all things.

Ver. 9. He calls them "peacemakers," not only those who make peace between combatants but also those who make peace among people who are factious; furthermore, those who do not let their body rise up against their soul, but who make the body subject to the soul through virtue.

Ver. 10. Showing that peace is not always a good thing, he added: "Blessed are they who are persecuted for righteousness' sake."

Ver. 11. In calling those who hear evil spoken of them blessed, he posited two distinctions: when it is for God’s sake, and when the things being said are lies. For if these do not accompany it, he who suffers abuse is not only not blessed, but is actually miserable. In the other blessings, he stated the blessing without distinction, but in the final one, he showed that this is most especially their own and preeminent property; and "for my sake" is said, ^B hinting here at his own dignity. One blessing hangs from the next: clearly, the one who is poor in spirit will mourn his sins, and he who mourns will be meek; the meek will be just; the just, merciful; and the merciful, pure in heart. And such a one will be a peacemaker; and he who has established these things is prepared for dangers; and such a one will not be troubled when he hears things poorly spoken of him.

Ver. 12. Why did he say, "the prophets who were before you"? He shows that the apostles themselves also are prophets.

Ver. 13. By saying, "You are the salt of the earth," he signified that the nature of men has become corrupt. Moreover, he shows that they must be firm, and not flatterers, ^C as befits teachers and apostles. Why does he say, "If the salt has lost its taste"? As if he had said, if it suffers and becomes ineffective—that is, if you become ^D

not flatterers, as befits teachers and apostles. In what then will the rotting nature of men be salted? He calls them light, as those who have shed the light of piety upon the earth. The passage, "A city set on a hill cannot be ^A hidden"; and the passage, "Neither do they light a lamp and put it under a bushel, but on a lampstand," indicates their manifestation; and that it is impossible that [they should not] rejoice in preachings. The commandments of Christ are not an abrogation of the Law, but a more perfect fulfillment and a strengthening: for "Thou shalt not kill" is not abrogated by "Thou shalt not be angry," but confirmed—and so it is with all the other commandments. In saying, "Whoever shall break one of these commandments," He spoke not of the ancient legal prescriptions, but of those of grace. Why does He call these commandments the least, even though they are great? It is to teach us that when we teach, we should not exalt our own teaching. By saying that "he shall be called least in the kingdom of heaven," He signified that he shall go away into Gehenna and eternal punishment, having said this without causing offense. What does He mean by, "Unless your righteousness shall abound more than that of the Scribes and Pharisees"? It means: Unless you provide more than tithes to those in need. What sort of abundance is this, in which the apostles must abound over the Pharisees? While the latter kept the law against committing adultery, the former are to ensure that they do not even look ^B with concupiscence; while the latter did not kill, the former are to ensure that they do not even get angry, and so on for the rest. One ought to know that "kingdom of heaven" refers not only to the fruition of glory, but also to the time of the resurrection and that fearful coming; sometimes it refers to His visitation. Therefore, understand the name according to the sense of the passage.

"Whoever says to his brother, Raca." This word is not of great insult, but of contempt; it signifies "you" in the Syrian tongue; others, however, say it means "dismembered," that is, one dressed in rags. "Shall be liable to the council"—He speaks of the Jewish judicial court; He set it down thus so as not to appear to be introducing strange and new customs everywhere. "Whoever says to his brother, Fool." Some thought that this is a small matter, and that the punishment is great for a small word; but those who say this do not know that great evils have their beginning ^C from small words. And this is indeed great; for that by which we differ from irrational animals—that is, the mind—this he deprived his brother of by saying: "Fool."

The passage, "Be well-disposed to your adversary," refers to the judges here and the way to the tribunal. Become reconciled, He says, before the way to the tribunal, and choose rather to suffer injustice. This is what it means to be well-disposed. "Whoever shall look with a view to desire." He did not say concupiscence simply—for even those who ^D live in the mountains...

they suffer; but [it refers] to gathering desire for oneself from beautiful forms fitly. ^A *If your eye or your hand causes you to stumble.* He does not speak of limbs, but of friends who are in the order and intimacy of limbs toward us—for intimacy; and he says "causes to stumble," meaning to incite to sin. *What is that, "Let him give her a certificate of divorce"? and why was this given?* In order that she might not be able to return again to her husband; for if he took another wife, and she another husband, if they returned again, much enmity and confusion would arise. And this—that is, the dissolving of marriage—was permitted so that the one who hates might not kill the hated woman by poison or some other guile. By saying, *Whoever marries a divorced woman commits adultery*, he makes the woman, even against her will, be continent; but by saying, *Whoever divorces his wife except for the cause of unchastity makes her commit adultery*, he puts a limit on the man, so that he may not divorce her. He prohibits not only swearing falsely, but also [swearing] upon truths; and not only this, but one must not swear by any of the creatures; for they are not better than we, and he who swears, swears by the greater. *Do not resist the evil one*—he does not mean the devil as the evil one here, but the evil brother. And what he says is this: Do not render evil for evil, but rather offer yourselves to suffer evil than to do it. *To him who wishes to have a judgment with you, give also your cloak*; that is, if he drags you to court, do not only concede what he asks, but also your cloak. It is not simply to give alms, but to give as fit; that is, what is asked for by him who begs. ^B CHAPTER VI. *Do not babble*—this is, do not ask for things not becoming from God. He brings to mind the example of the widow who softened the judge by the persistence of her petition, and that of the friend who came at an unseasonable time of night, and forced the sleeping one to rise from his bed, so that we might sit by, persevering in our prayers, yet not babbling. *Hallowed be thy name* signifies, "Let it be glorified through our life, so that all who see us may glorify Thee," he says, "because we have so lived." *Thy kingdom come* signifies that the one praying should not be fixated on the earth, but should seek the things from there. *Thy will be done* is [a prayer] of the petitioner: "As the angels obey, make us also to obey," he says. *Supersubstantial bread*—he says the daily bread or the one given for the morrow; but others say the body of Christ, as he contributes to our substance…

^A *And lead us not into temptation*—he teaches us to pray not to rush into, but to turn aside from battles; but if they do come, to endure them, that we may show both our freedom from vain glory and our nobility. ^B *Anoint your face*—this is not a command to use ointment, but a law to hide oneself so completely that one remains entirely unknown, as those who anoint themselves for some festive joy. ^C *The lamp of the body is the eye,* and what follows. What he says is this: that which the eye is to the body, such is the mind to the soul; for just as it is of no utility to a body that does not see, so for one whose mind is darkened, all life within is clouded. How is *No one can serve two masters* to be understood? He means two who command opposite things; for if this were not the case, they would not be two, but one, as in this passage: *And the soul of the multitude of them that believed was one.* By Mammon he means riches, and not the devil, as many say. *Be not anxious for your soul, what you shall eat*—he speaks according to common custom and about many foods; for these things involve anxiety. Or, he says not to be anxious about such things regarding the soul; so that it should be read with a pause, if we wish to understand it thus, placing a point after "soul," and then beginning. *Look at the birds of the air, for they do not sow*—he says this not that we should not sow, but that we should not be faint-hearted. By saying that *sufficient for the day is its evil*, he does not mean the malice of the day, but our labor and anxiety. ^D

CHAPTER VII.

lest, by pretending first, they later treat both you and your teaching with mockery. ^A Verse 7. Why do we not receive when we ask, especially when we ask for spiritual things? Because you did not knock with fervor; or you were altogether unworthy of those things which you asked for, or because you quickly ceased from asking. Verse 14. How does He call the gate narrow and afflicted, when in another place He says His yoke is easy and His burden light? Gregory interprets the former as being for the sake of the labor, and the latter as being for the sake of the hope. John, however, bids us to be sober and vigilant, and stirs up our thoughts so that we might not despise it as if it were easy, but might lay hold of it as if it were narrow. Verse 21. *Not everyone who says to me, Lord, Lord, shall enter into the kingdom of heaven, but he who does my will.* As if to say, It is not sufficient merely to have faith, but it is necessary also to bring forth pious works. Verse 22. *For even if they perform many wonders*, he says, *I do not know you.* But this comes about solely by the grace of the bounty of the Giver; hence they are worthy of being punished; though honored [with gifts] in such a way as to show forth an upright life, they have become ungrateful and senseless; or it happens because of the faith of those approaching; for it is not as others have assumed, that they truly performed miracles at first because of an upright life, and that they will be condemned later having become sinners. ^B Chapter VIII. Verse 3. For what reason did He, while cleansing the leper, lay His hand upon him? ^C In order to show that He is not subject to the Law, but is above it, and that to the pure nothing is impure. For this reason Elisha did not see Naaman, observing the rigor of the Law, because he was a servant, not the Master. Verse 4. How does He here command that no one be told of the miracle, while elsewhere He commands that they tell it? Here, indeed, it is to avoid boasting and vainglory; there, however, it is to make us, the beholders and the healed, grateful. Why does He at one time confirm the Law—as in, *Show yourself to the priest*—and at another time abrogate it—as in, *Take up your bed and walk*, which He did on the Sabbath? This He did to prepare the way for the things of grace, while the other He did to temper for a time the audacity and madness of the Jews against Him. Verse 8. The centurion who is mentioned by Matthew is the same as the one mentioned by Luke; but the centurion in John is another. Verse 16. Most diseases arise from sins. Wherefore did He not accept the Scribe who said to Him, *I will follow you wherever you go*? Because he thought to enrich himself through healings; but these words of His are not those of one turning him away, but of one reproving him. Verse 21. He who says, *Allow me, Lord, first to go and bury my father*, was indeed received, but he was not permitted; but he heard: Let the dead...

bury their own dead. He showed by this that he who spoke was a believer, but his father was one of the unbelievers; for this reason he called them dead. He prevented him, not forbidding honor to parents, but [commanding] not to prefer these things to heavenly ones. ^A The Lord slept, according to the economy, in the boat, not ignorant of what was to happen, nor unable to bestow peace. But knowing that the sea was about to be stirred up, he slept for two reasons: that he might both expose the weakness of the apostles’ little faith in the storm, and clearly demonstrate the power of his divinity. Greatness of temptations does not cause fear, but the instability of the mind; for this reason he permits them to be tossed by waves, that he may make them more faithful through the miracle; for miracles wrought on others did not rouse them as much as those wrought on themselves. What is the meaning of what was said by the demons, *To torment us before the time*? ^B The demons were invisibly suffering from his presence; they speak of "before the time," as knowing that they are some day to be punished. The souls of the just are in the hand of God; but those of the impious are not in monuments, as the many say, but are taken away immediately from there; and this is clear from Lazarus and the rich man; and elsewhere, *This day they require thy soul from thee*. It is not possible, therefore, for a soul that has departed to wander here, or to be in the air, as they say, but [it is] in determined places. The Lord heard the demons and sent them into the swine, ^C first, to show that they do not have power even over swine, much less over men; next, that those who inhabit those places should know who he was; for they were unbelievers; and this is shown by their saying, *Depart from our borders*. The demons killed the swine for this reason, that they might cast the men into despondency; for they rejoice everywhere in our misfortunes.

CAPUT IX.

I add the lesser thing, so that the greater and invisible may be believed. Avoiding those who plot against him, he does not remain in the same places, but frequently moves, allowing envy to recede. ^A Matthew the publican, who is also an evangelist and honored by the entrance of Christ, called together all the publicans. For this reason the Pharisees say to the disciples: "Your teacher is a friend of publicans and sinners," wishing to turn them away from him. Why does he not rebuke the disciples of John for objecting that his own disciples do not fast, as if they were vainglorious? He does not rebuke them out of gentleness; but he mentions the bridegroom, reminding them of the words of John, through which they said: "He who has the bride is the bridegroom." ^B And what he says is this: The time of my presence and of my way of life is a cause of joy for them; the days will come when the bridegroom shall be taken away from them. What is it that he says, that "no one puts a patch of unshrunken cloth on an old garment"? Showing that the disciples have not yet become strong; and to those thus disposed at the present time, one ought not to impose burdensome commands. He mentions wine-skins and wine, since the discourse was about gluttony; for this reason he takes his examples from the same things, and that it is not right to command anything austere and heavy for those who are beginning. ^C Why did the woman with the issue of blood not come openly? Because she thought herself to be unclean because of her nature; and as yet also she did not have the appropriate opinion about him, for she would not have thought to be unnoticed. He did not, however, allow her to go unnoticed, so that, first, he might dissolve her fear; second, that he might correct her, since she thought she could be hidden; third, that he might make her faith public; and fourth, that he might make the ruler of the synagogue a believer concerning the resurrection of the child—for at that time he was imploring him. That she might not be distressed for having been hidden, and that he might make the faith public; and to arrest the disease is no less than to perceive it. He made mention of the flute-players in the house of the ruler of the synagogue, that in this also he might make public the foolishness of the rulers ^D of the synagogue. The mourners and flute-players he cast out of the house, judging them unworthy of the miracle. In the house of the ruler of the synagogue he cast everyone out, but brought in only the disciples to see the miracle, teaching us to avoid the glory that comes from the many, and making the disciples more zealous. By saying, "She is not dead, but sleeps," he shows that death from this moment is not to be feared. For this reason he commands that food be given to her, so that what had happened might not appear to be a phantom. He leads on the blind men who are crying out, not for the sake of vainglory...

but to show their faith. This, too, was a condemnation of the Jews: that the blind were seeking healing from hearing alone—for they had heard about Christ in this way—while they, who were seeing [Him], did not believe. The blind men called Him Son of David, because that name seemed to be one of honor. He poses a second question to them, not out of boastfulness, but desiring to be implored often; so that no one might think that He was rushing toward miracles out of a desire for glory. When they called upon Him by the greater name, begging, "Lord," then He heals them, drawing the hearers to believe in this. He commands them to tell no one, on account of His humility and aversion to vainglory. The mutism was not a physical infirmity, but arose from the artifice of a demon.

CHAPTER X

Why does He call Simon, who is termed Peter, and why James, son of Alphaeus? Because there was another Simon and another James. Lest they be puffed up by the miracles being performed by them, He said: "Freely you received, freely give." For what does a staff hinder in [the] preaching, or what sin was there in the possession of a staff? But by likening strict discipline to a staff, He forbids them to use harsh discipline at the beginning of their preaching. And that the severity of instruction is signified by a staff, let Paul be my witness; for hearing that some at Corinth had sinned, he writes, saying: "What will you? Shall I come to you with a rod, or in love and in the spirit of meekness?" For this reason, also, the Lord, for those men newly coming to Him, does not permit them to fast first, but [rather] to believe first, and then to fast. Whence, being questioned by the Pharisees as to why the disciples of John fast, He answers appropriately and fittingly by saying: "No one puts a piece of raw cloth onto an old garment; otherwise, a greater rent is made." By the "old garment," He means [the] man born in the oldness of the transgression of ancient Adam; by the "new cloth," the recent preaching of fasting; for if you wish to apply the recent preaching of fasting to a Greek who has become old in sins, he is rent more than he is joined, and is separated all the more from the Church. The [phrase], "The laborer is worthy of his food," indicates that he is to be nourished by his own disciples; for He is clearly speaking of the apostles. He warns them not to move from house to house, so that they might not show vanity, or so that the one who was left behind might not be grieved. The shaking off of the dust from their feet was commanded and was done by them, either to show that they wished to take nothing from them, or so that it might serve as a testimony to them of the long journey which they had traveled for their sakes.

^A The command, *Shake off the dust from your feet*, implies either that they should show they received nothing, or that they should signify to them that they have traveled a long way for their sake, even if they profited nothing. *Behold, I send you*. The "I" stands for: "I, the Mighty and Powerful One," which suffices for their comfort. The phrase, *as sheep in the midst of wolves*, reveals their gentleness, which they who teach ought to possess. And he bids them keep the simplicity and guilelessness of the dove; and wishing to conjoin these things so that virtue may arise, he tells them to have the prudence of the serpent, so as to guard, as that creature does, its head, that is, the faith. The command, *Do not worry about what you are to speak*, introduces boldness to them; for they were unlearned. The phrase, *You will not have finished the cities of Israel until the Son of Man comes*, means: "Until I join you"; for it was sufficient for their consolation to see him, if only him alone. The statement, *A disciple is not above his teacher*, is taken from the greater to the lesser; for this is for the most part true, and especially when one is a servant or a disciple. *How much more his domestic servants*, he said, meaning "you"; he did not say "servants," but "domestic servants," showing great intimacy toward them and making them confident. The passage, *There is nothing hidden that will not be revealed*, spoken to the apostles, has this meaning, having taken the beginning of its sense from: *If they persecuted me, they will also persecute you*; that is to say: "Having first mocked you, later they will recognize who you are." He mentions darkness and the ear, not because he spoke into the ear or in darkness, but because, he says, those things which were taught in secret will be preached with openness; and *upon the housetops* means, as he says, "over the whole inhabited world." ^C *Are not two sparrows sold for an assarion?* He introduces providence, so that not even those creatures shall be caught without God knowing, not that by his action do they fall into the trap. The phrase, *And the hairs of your head are numbered*, signifies that they are loved by God, known, and provided for. He did not say, "He who will confess me," but *In me*, showing that whoever confesses Christ does not do so by his own power, but being helped by grace from above. Concerning the one who denies, he said not, *To me*, but *Me*; for being destitute of God, one in such a state denies Christ. *I did not come to bring peace, but a sword;*

that is, he distinguishes the diseased from the healthy, and those who are causing sedition from those who are peaceful.

Ver. 37. *The one who loves his father, and so forth.* This says the following: when one loves them more than God and His commandments. Luke says, *If anyone comes to me and does not hate his father*, he means the one who is unfaithful; or if the father is not unfaithful, but demands to be loved more than Christ, it is necessary, he says, to turn away from him.

Ver. 38. *Whosoever does not take his cross and follow me.* This signifies that one must be ready for death; for in most cases the death of the ancients was by the cross, just as now it is by the sword.

Ver. 39. *The one who finds his life;* he means the one who loves it in pleasures. *The one who has lost his life;* he means the one who is deprived of it through death.

Ver. 41. *The one who receives a prophet in the name of a prophet and a righteous man, will receive a prophet’s reward.* This means not to receive him for the sake of worldly protection, but because he is a prophet or because he is a righteous man. The phrase *will receive a prophet’s reward* can also be understood in another way: perhaps such a reward as the prophet himself was about to receive; and you should understand "prophet" to include the false prophet as well.

Ver. 42. *A cup of cold water,* he accepts this for the sake of cutting off the excuse of the poor, so that they may provide what they are able, and he may reveal their good will.

CHAPTER XI

Vers. 2. It was through the jealousy of the disciples of John toward Christ that the mission from John was made, to ask Him who He was. For they regarded Christ as a mere man, but John as greater than a man. Since he knew that he himself was not suitably qualified to provide them with benefit, he sent them, ostensibly so that he himself might learn, but in reality so that they might learn. For it would not have been good for John to be silent about this, nor, if he had said, "He is greater than I," would they have behaved in a stable manner toward John. For this reason, when they came, he healed the sick in their presence.

Vers. 6. By saying, *Blessed is he who shall not be offended in me,* he showed that he also knows the secrets of those who do not believe.

Vers. 7. Lest the crowds fall into the suspicion that John, having first given testimony about Christ, was later questioning, "Are you he?" for this reason he says, within the hearing of the crowds: *What did you go out into the wilderness to see? A reed shaken by the wind?* and the rest. He says this because he is firm and not like a reed that is easily moved by the wind.

Vers. 9. *He is more than a prophet,* because he is near to the One who is prophesied and is His forerunner. Those who say that he is not greater than the prophets because he was ignorant,

^A know not what they say; for he was not ignorant, but acted so for the sake of the disciples. Furthermore, he saw the One who was prophesied as much greater. John knew that Christ must suffer; for when he calls Him the Lamb who takes away the sin of the world, he says this by allusion; and when he says, "He will baptize you with the Spirit," he alludes to those things which happened after the resurrection at Pentecost.

Vers. 11. *There hath not risen a greater than John among them that are born of women,* is of past time, not future; lest anyone should suspect that those who preceded are greater than even the apostles who were to follow, he pronounces this only concerning him. By calling someone less than John, He designates Himself as lesser in terms of time, lesser in the opinion of the many. He says this, however, after having praised him, so that the magnitude and singular presentation of the praises might not show him to be superior even to Christ who is praising him.

Vers. 12. What kind of *kingdom* does He speak of? The faith in Him; for He was the King of heaven. Some say the kingdom of heaven is the conversation of the worthy in the heavens; others, the state of the saved similar to the angels; others, the vision itself of the divine beauty, for those clothed in the likeness of the Heavenly One. But—as it seems to me—these three opinions regarding this harmony with the truth; for according to the analogy of the quality and quantity of justice in them, the future grace is for each.

Vers. 14. That, *“He is Elias who is to come,”* should not be understood only as meaning that he is the one who was said to be coming, but that just as John was the forerunner of His first advent, so shall Elias be of the second.

Vers. 15. *He that hath ears to hear, let him hear.* He wishes by these words to stir the mind of his hearers, and therefore he speaks enigmatically.

Vers. 16. *We have piped, and ye have not danced.* Let no one take this as something indecorous; for He speaks according to a known sense.

Vers. 18. *Neither eating nor drinking,* evidently meaning meat and wine; for he could not have lived without other things.

Vers. 19. *Wisdom is justified of her children.* ^C He says this because, if the Jews did not believe, they have no place to accuse Him. For He fulfilled everything on His part, so that even for those wanting to act shamelessy, He left not even a shadow of cause for complaint. For if the Jews did not believe in Christ, it was not because of John’s fasting and wilderness life, nor because of the condescending diet and economical manner of life of the Master Christ Himself; but rather, He who accomplished all things wisely, by omitting nothing that contributed to their benefit and salvation, was justified by them; and they have nothing left at all by which to accuse Him, for He fulfilled all His own duties, leaving them not even a shadow of ignorance or ingratitude.

^A "I praise Thee, O Father," is used instead of "I give thanks to Thee"; because, He says, what the wise did not know, little ones have known—that is, the apostles.

"It was well-pleasing before Thee," is used instead of "It pleased Thee."

"All things have been delivered to me by the Father," is said, so that He might not be thought to be opposed to God.

CHAPTER XII

Vers. 1. Nowhere is He seen breaking the Sabbath without a reason, so that He might both cause the law to cease, and not harm the Jews, and perform miracles.

Vers. 4. When He who acted is blamed, the law serves as the defense of His boldness; this, however, is understood regarding the loaves of the presence which David ate.

Vers. 5. For on the Sabbaths, with every work of the hands prohibited, the priests themselves in the temple used to cut wood, and light fires, and carve meat.

Vers. 20. By this, His strength and gentleness, and ^B the weakness of the Jews, are depicted, for they are like a bruised reed before Him, if He should want to destroy them; but for now He does not cast them down. As for the smoking flax, one might understand their indocile heart.

Vers. 22. The blind and dumb man suffered these things from the demon; but Christ, in order that He might see Him and be heard by Him, granted him sight and hearing, or that Christ might be glorified.

Vers. 27. The apostles, evidently. Condemning your unbelief and triumphing over you.

Vers. 28. Not the second, but the first kingdom, in which one ought to rejoice and sing, you grow angry and reject.

Vers. 29. "Unless He shall have first bound the strong man"; He calls the devil strong, not from his own nature, but from our negligence.

Vers. 30. "He who is not with me is against me," has such a significance: I indeed teach virtue, but the demons teach the opposite. ^C How then would he who is not with me be expected to labor with me?

Vers. 31. Without excuse; this is evident while both remain without repentance; but if they should exhibit repentance worthy of their sin, it will be forgiven; the one, the punishment which he alone incurred; but the other, those punishments which he owed—both the punishment in this age and the punishment in the future. "It will be forgiven to men in this present age the sin against the Son of Man"; and they shall not pay the penalty for it here, but in the future they shall pay it; but the blasphemy against the Spirit shall not be forgiven either in this present age or in the future; for such sin is all-encompassing.

"To him who blasphemes against the Spirit, it shall not be forgiven"; He says this concerning the Holy Spirit and the signs which He was performing. But by saying, "It shall not be forgiven either in this age or in the future," He speaks of those who do not repent.

Vers. 33. That, "Either make the tree corrupt, and

its fruit corrupt; or make the tree good, and its fruit good," He says concerning Himself. Accuse, he says, my signs and the one who performs them, or else accept them; since this is necessary, and do not say: "By Beelzebub you cast out demons." Vers. 34. He calls them "offspring of vipers," because they thought highly of their ancestors; but being evil, they destroyed their ancestors, as vipers do. Vers. 39. "An evil and adulterous generation," is said both on account of their fathers and on account of themselves. For their fathers did not believe in the wilderness despite the miracles; nor did they themselves believe even recently. He calls the synagogue "adulterous," because their fathers, forsaking God, had committed adultery with demons; and these, when He appeared, did not wish to receive Him. By saying to them that "no sign will be given except the sign of Jonah," He speaks of the three-day burial and resurrection. Vers. 40. By "the heart of the earth" He means the tomb. Vers. 41. He says the Ninevites will condemn their generation, because there, a servant emerging from a sea-monster preached destruction to barbarians without performing any miracle, and was obeyed; here, the Lord, triumphing over death, announcing the kingdom to those living under the Law, taught with miracles, and was not heard. Vers. 42. "Behold, something greater than Solomon is here." For that one discoursed about trees, wood, and a certain nature, but this One about hidden and heavenly mysteries. Vers. 43. How is it to be understood and with what meaning does He say, "When the unclean and evil spirit has gone out of a man," and the rest? What He says is like this: "I have delivered you from idols through the prophets, the unclean spirit having been driven out from you; then you did not sweep the house; finally, you will become worthy of greater evils." Vers. 48. Why does He mildly rebuke His mother, saying, "Who is my mother? And who are my brothers?" First, because He prefers the teaching to the lineage; then, because He wished to free His mother from vainglory. For He wanted to show the people that He prevails over her and is obeyed by her. For if this were not so, she should have entered and listened with the crowd until He ceased speaking. Furthermore, it is necessary to see who it is that is rebuking, for He is God and the Son of God. Yet He does not say, "You are not my mother," but continues His address to the one who spoke. Finally, He teaches that we should not, in reliance on kinship, neglect virtue and teaching.

CHAPTER XIII

heavy-hearted; those on the rock are the weaker ones, who receive it only without struggling to retain it; those in the thorns are those anxious with cares. ^A

VERS. 8. Who brings forth a hundredfold? Who sixty, and who thirty? The hundredfold is virginity; the sixty is honorable and chaste marriage, sharing its possessions with Christ; the thirty is likewise honorable and chaste marriage, giving the third part, providing that the remaining virtues are also clearly guarded.

Why does He speak in parables now, when He did not do so when He was teaching on the mountain? Because then the crowd was innocent, but now they are Scribes and Pharisees.

VERS. 12. "For whoever has, it will be given to him, and he will have abundance," and the rest, shows that when someone has eagerness, all things from God will be given unto him.

This parable treats of heresies.

VERS. 25. The parable concerning the tares which says, "While men slept, his enemy came and sowed tares among the wheat and went away," calls the heretics "tares," and calls the priests "them that sleep"; for just as the tare is like the wheat, so is heresy like the truth; so that there is need of constant watchfulness. Others, however, have understood this parable as referring to the plots of the demons.

VERS. 26. "But when the grass had sprung up, then the tares also appeared." In the beginning the heretics hide themselves, but when they obtain much boldness, then they pour out their poison.

By harvest He now means the consummation; by tares, the heretics, whom He forbids to be put to death; though not, however, that their boldness and their gatherings should not be restrained. And elsewhere He calls the obedience of those who hear "harvest," as: "The harvest is truly plenteous, but the laborers," that is, the teachers, "are few," for there were twelve disciples.

The reapers are the angels who hate the heresies and wish to cut them down; "to cut down" signifies their slaughter. But God does not permit it, lest, when wars are stirred up in the process of slaughtering them, there be great necessity for the wheat—that is, those of the orthodox faith—to fall in the slaughter as well. In order, therefore, that this might not happen, and further for the sake of the conversion of the heretics—for it is possible that the tares might become wheat—He absolutely forbade their destruction.

The words, "Look up! For the fields are white," indicate the perfect obedience of those who have believed. There are times when He calls the harvest the consummation; there are times when it is called both harvest and seed, taken in one sense or another.

VERS. 31. He calls the kingdom of heaven a grain of mustard seed, which was manifested through the preaching; since the herb has seed, this, when grown, becomes greater than the herbs; thus even in the preaching, the apostles, though they were the weakest of all, extended the preaching everywhere.

^A The passage, "The kingdom of God is like leaven which a woman took and hid in three measures of flour, until the whole was leavened," refers to this: The leaven is the divine Word in the apostles, which transformed the whole world by its own power, just as leaven transforms flour by its own strength. "Three measures," he says, to imply "many"—for Scripture is accustomed to taking this number to signify a multitude, just as those outside do, as in "Thrice-blessed are the Danaans."

That he spoke to them in parables was to urge them to ask; but since no one asked, he left them and went away. Why did they draw near to him asking for the explanation of the parable of the tares with boldness? Because they had already heard: "To you it has been given to hear the mysteries of the kingdom." And why do they ask in private? Not because they begrudged the multitude, but because they observed the law of Christ, which says that it was not given to them. Seeing the parable of the tares as more profound, they ask about it, but passed over those of the mustard seed and the leaven. One ought to know that when he sows, he does so by himself; for he says: "He who sows the good seed is the Son of Man." But when he punishes, he does it through the angels; thus he displays his philanthropy in the sowing—that is, in teaching—and his aversion to inflicting punishment.

Why, when the crowds had withdrawn, does he speak in parables to the disciples? Because they had already become wiser from the parables spoken previously. Regarding "in punishing," remember that he did the same in the case of Abraham and the Sodomites. For what reason are the righteous seized first in other places, but here it is said that after the sinners have been cast into punishment, then the righteous will shine forth? The righteous are indeed seized first when Christ comes, so as to go out to meet him; but when he is present and the sinners have been delivered to punishment, then the righteous enter into the kingdom of heaven.

The pearl, the precious one, is from the sea, and is held in high esteem because of the difficulty of finding it. It does not provide food, but a boast; it does not provide the enjoyment of drink, but the reputation of great wealth, creating a mass of riches; yet this one lightens the burden. In a small size it can do great things; and it is compact to be carried, and easily moved to be restored, easily hidden, and difficult to find. Such is the kingdom of heaven; such is God the Word, clearly containing great power in a small form. It is not offered for food, for it is not transitory; it is not for the use of the poor, but is a possession for those who are rich in knowledge; no one who is destitute of virtue can possess it; it becomes, rather, the property of the perfect. ^B And after a few lines: The pearl is a stone born from flesh, because it comes from oysters. Who, then, would not believe that God was also born man from flesh? Its formation is brought about not by the union of shells, but by the mingling of lightning and water; thus also Christ was conceived in the Virgin by the operation of the Holy Spirit,

^A from her flesh bringing about the assumption of a body for God.

VERS. 46. *Unless you sell, you will not be able to buy faith*; that is, unless you give alms, faith will not profit you.

VERS. 47. You must know that the parable of the net differs from the parable of the weeds. For in the latter they are destroyed because of heresy, as are those before that parable—I mean those in the parable of the sowing—because they do not heed what is said; but here [[they are destroyed]] because of the wickedness of their life, being indeed worse than all others, having attained knowledge but being unable to be saved as they ought.

VERS. 50. It must be known that there are many ways of perdition, whether through the rock, through the thorns, through the path, through the weeds, or through the net; truly, therefore, wide is the road that leads to perdition.

VERS. 52. *Every scribe*, he says, *who has been trained for the kingdom of heaven is like a master of a house, who brings out of his treasure what is new and what is old.* He calls "scribe" one learned in the law, whom, as he knows and possesses the gifts of grace, he assumes is able to have many things; to bring out "what is new and what is old" is equivalent to being able to discourse from the New and Old Scripture.

VERS. 58. Why did he do signs in Capernaum, but not in his fatherland, I mean Nazareth? Because of their unbelief, and because they said: *Is not this the carpenter's son?* From which also Christ says that *no prophet is acceptable in his own country.* One should not reproach anyone because of the lowly origin of their parents; since David, Amos, Moses, and all the prophets would have been held in contempt. Why did he perform signs, yet very few in his fatherland? Lest he seem to despise them as an enemy and foe; yet he did not perform many as in Capernaum, lest he condemn them all the more for their unbelief.

CHAPTER XIV

VERS. 1. When John was dead or delivered up to punishment, when the Jews heard that Christ had more disciples, why did he withdraw privately? Because the time of the passion was not yet, and he acts in a more human manner, not wishing to be acknowledged as the Christ; for this reason he told his disciples to tell no one that he was the Christ; for he wished this to be more widely known after the resurrection.

VERS. 13. Why did he not always spend his time in society, nor always in solitude? He did not always spend his time in society or teaching, so that he might not be accused of being hostile to society and drawing the multitude away from it.

VERS. 14. Why does he not demand faith from the crowds? Because their following him, traveling into the deserts, persevering, and enduring thirst made their faith evident by itself.

VERS. 16. Why did he not say, "I am giving them to eat," but, *You give them something to eat*? Speaking in a somewhat ironic manner to them, whereby...

^A inasmuch as they still looked to him as a man; thus they answer: *We have no more than five loaves and two fish*. The reclining upon the grass, and the fact that there was enough, and giving no more than the loaves, and setting them before them as common property, taught humility and equality and temperance, through the fact that all things were held in common. Why did he look up to heaven and give thanks? To show that he is from the Father; and that when coming to table, one ought to pray, giving thanks to the one who provides the food. He does not create the loaves from non-existent things, but from existing ones, stopping the mouths of Marcion and the Manichaeans, who alienate creation ^B from him; at the same time, because the things seen are his works, and he is the one who said, *Let the waters bring forth* living creatures. Why did he command there to be a surplus of loaves and fragments of bread? So that what happened might not be thought a phantasm, but might be proven by the remains, seen and eaten on the morrow, to have been real. In the desert he performs the miracle of the loaves, so that they might not seem to have taken bread from a village; and the hour was declared for this reason: for it was, he says, late. After the miracle, he immediately enters the boat, teaching not to draw crowds through vainglory, for the sake of a hollow name. The crowd was so amazed ^C that they even wished to make him king; yet they never did this at his other miracles. The first time he helps those tossed by waves readily, but now he lets them be tossed in the middle of the sea, teaching them to persevere; he does not appear immediately, exercising them toward a greater desire for him, and instructing them not to seek a quick escape from their hardships. Why did not Peter say, "Command me to walk upon the waters," but rather, *Come to me*? Because the former would have been for display, but this was out of love. Why, having allowed him to come to him, did he let him sink? Because he seeks to convince them by reality that it is not possible to be near Christ where there is no faith. Why, before quiet ^D ing the winds, did he take hold of his hand? To show that it was not the calm that saved him, but he himself. He shows that if you had not disbelieved by doubting, you would not have overturned; for this reason, even while the wind was blowing, he took hold of him and made him walk.

CAPUT XV.

anything they intentionally held, but they did either as it happened. ^A Christ does not say whether they act rightly or wrongly; the former, lest he legislate for the apostles not to wash and make them bold; the latter, lest he confirm the law of the elders, I mean the baptisms and washings. He does not accuse the elders as transgressors of the law, but passes over to another question.

What is it: *Whosoever shall say to his father or mother, It is a gift, by whatsoever thou mightest be profited by me; and shall not honor his father or his mother*? It is understood thus: They instructed the young under the guise of piety to despise their parents; so that if someone said to his son, "Give me this sheep which you have, or this calf, or something else," the son would say to his father, "The thing you wish to be profited by from me is a gift to God, and I cannot give it to you." And a double evil was committed: for they did not offer it to God, and they deprived their parents by the name of the offering, offending one through another, God through parents, and parents through God. Having thus shamed them, he directs his speech to the crowd.

^B Why, when the apostles said that the Pharisees were offended, did he say, *Let them alone*; while elsewhere he is found saying, *Lest we should offend them*? Because there is a time for everything; and he knows when one should not be despised. However, one must see: when they are reasonably offended, he must quickly correct them, but when they are offended without reason, he should account this as nothing.

Why, when he told his disciples not to go into the way of the Gentiles, does he himself appear to go into the parts of Tyre and Sidon? On account of the Jews who had been taught and had not believed, he begins by this journey to open a door to the Gentiles.

For what reason, when the Canaanite woman was crying out, did he first not answer her a word, and when he did answer, answered her something harsh? By his silence and such words, he wished to summon her forth and show to the people her eagerness, as one who foreknew her fervent spirit.

Why, when she was crying out, were the apostles’ words, *Send her away*, not heeded, but only when she herself asked a great deal? Because he wants them to be responsible for one another, and not for others to ask more on behalf of them.

Why did he with difficulty heed the Canaanite woman crying out, and yet heed those who ascended the mountain immediately, even without their asking? Not because they had greater faith, but to cut off their excuse; for the greater the benefit one receives, the more of a debtor he becomes, should he not wish to become better than himself.

^C Why did the apostles not say immediately, "Send the crowds away," but only when three days had passed? Because from the former bread and the subsequent miracle there, they had become better; therefore they do not say what...

ment; ^A nor did they have anything against not washing, but did so as it happened.

VERS. 5. Christ does not say they act well or ill; first, so that he might not make the Law not to wash for the apostles and make them bold; but the latter, so that he might not confirm the law of ablutions. He does not accuse the elders as violators of the Law, but passes on to another interrogation.

VERS. 5. What is this, *Whoever shall say to his father or mother: It is a gift, by whatsoever thou mightest be profited by me, and shall not honor his father or his mother?* It is understood: They were instructing the young under the pretext of piety to slight their parents; as if one should say to his son: "Give me this animal you have, or this calf, or something else," and the son should say to his father: "It is a gift to God that which you wish to profit from me, and I cannot give it to you." And he would commit a double evil: for he was not offering it to God, and he was depriving his parents of the requested offering, insulting one through the other, God through parents, and parents through God. Thus he rebukes them and directs his discourse to the crowd.

VERS. 12. *Why*, the apostles said, *did the Pharisees take offense?* He says, "Let them alone"; but elsewhere he appears to say: *Lest we should cause them to stumble*. Because opportunity demands it, and he knows that when they do not take offense rightfully, he quickly corrects them, but when they do so unreasonably, he accounts it as nothing.

VERS. 21. Why did he not go to the way of the Gentiles, and yet he seems to have come to the parts of Tyre and Sidon? To show that he opens the way of heaven to the Gentiles, for the sake of the Jews who had been taught but did not believe.

VERS. 23. Why, when the Chananæan woman cried out, did he at first not answer her a word; but when he did answer, he answered her something harsh? By silence and such words he wished to arouse her and show her ardor to the people, as he was foreknowing her fervent spirit.

VERS. 24. Why, when she was crying out, did the apostles say, *Send her away, for she has not been heard, but when she asked him much?* Because he wishes them to deserve well of one another, and not for others to pray more than for themselves.

VERS. 25. Why did he with difficulty listen to the Chananæan woman crying out, but did not listen to those who were ascending the mountain even though they did not ask? Not because they had better faith, but to remove the excuse. For to the extent that someone receives a greater benefit, so much the more does he become a debtor.

VERS. 32. Why did the apostles not say immediately, "Dismiss the crowds," while three days had already passed? Because they had become better from the previous loaves and from this miracle; therefore they do not say that ^A they say, as in the case of the five loaves: "Even if these are (enough) for so many?" The temperance of the apostles is shown by this, that being so many men in a foreign and desert place, they had only five loaves. Why, in the case of the five thousand men, not to mention women and children, did twelve baskets remain over from five loaves, but here, there being four thousand, there were seven baskets from ^B seven loaves? One may therefore say that the baskets were larger than the cophini, lest the equality of the miracle should cast them into forgetfulness; the number of those that remained over was different. For this reason, having dismissed them, he entered into a boat, that they might not follow him; for indeed they wanted to make him king. Fleeing, therefore, the suspicion of tyranny, he dismissed them.

CHAPTER 19

^C he asks for your judgment, he no longer adds "the Son of man." "But whom do you say that I am?" For others, he says, the men think that I am the son of Joseph, a son of man, and nothing more; for they did not receive such a proof of my divine power. But you, who have received it, who do you say that I am? I do not say "the Son of man," lest you should run back to my appearance; I do not say again "the Son of God," lest I should snatch away your own vote. I call myself nothing for now; I have simply given you matters that will guide your answer.

"Thou art the Christ, the Son of the living God," says Peter; calling him Son of God purely and from his own essence, and not like those who were in the boat, nor like Nathanael, one of many, but as the genuine Son. For this reason he also says "Bar-Jona" instead of "son of Jonah," indicating that as you are son of Jonah by nature, so I am Son of God.

^D VERS. 17. While the disciples are in doubt and are likely saying such things among themselves: Peter, by calling him the Son of God, is pronounced blessed. Did not Martha, again, say that he was the Son of God? For she says: "Yes, Lord, I have believed that you are the Christ, the Son of God, who is coming into the world." Why, then, was she not deemed worthy of any beatitudes, but Peter is pronounced blessed as if saying something new? We also, unanimously, when he rebuked the sea and the winds, did we not worship him as the Son of God and cry out with a voice, "Truly you are the Son of God"? Why did he not call us blessed then? While the disciples were thinking these things, the Lord adds: "Bar-Jona," that is, "Son of Jonah." "For as you have proclaimed my Father," he says, "so I also proclaim your father." Not that I have need to mention your father, but wishing to show the sameness of nature of me and the Father; I place you [as] an image, and your father, [as images] of me and the Father, so that from what concerns you, all may learn the identity of the Son and the Father. For in the way that you are similar to Jonah by nature, so I am similar to the Father by substance; as you are not a creature of your own father, but offspring, so neither am I a creature of the Father, but offspring; you are human from human, I am God from God; you have been begotten from such as you, I am light from light; you are similar from similar, and I too am similar from similar. For this reason I pronounce Peter blessed, because he did not proclaim me Son of God according to grace, as the rest of men did, but as he himself is truly the son of his own father, so he proclaimed me the true Son of God; as he was begotten having a beginning from one who has a beginning, so he proclaimed me the beginningless Son of a beginningless Father; as he is mortal from a mortal, he confessed me the immortal Son from an immortal Father; for this reason he proclaimed me Son of the living God. For the Son of the living Father is also himself living, and the Son of an immutable Father is altogether an immutable Son; the offspring is always similar in all things to the one who begat it. And thus he proclaimed me the immortal Son of an immortal and living God. But if he should hear of death and the cross in a little while, he will immediately be struck with amazement and cry out, saying: "Far be it from you, Lord; this shall not be to you." For he did not yet know the passion of my flesh, and for this reason he shall receive a rebuke from me; he had not yet known the economy...

of the Father, but in this way he knows me to be an immortal God, in that he has doubts concerning the end of my flesh; for he does not think that a body supported by life can be held by death. For this reason I said to him, "Blessed are you, Simon Bar-Jona," explaining the thought of Peter, expressing the power of the paternal revelation; for this reason you are blessed, because just as you are the son of Jona, so you have proclaimed me the Son of the Father, and you first preached the gospel for the creation, that the Father begat a Son like to Himself in substance. He did not say simply, "The Father in the heavens," but, "My Father," taking me out from among the creation, and saying that the Father is mine, my own Father. For since God was also called the Father of men (for the prophet says, "Is not one God the Father of us all?"), for this reason I called God my own Father, as being my Father not according to grace, but according to nature. ^B Resipisce, Arius, and stand back a little from your madness: you have seen the power of the Father; see also the authority of the Son. "And I say to you." "And I [say]." As the Father revealed with authority, so I too reveal with authority my own self. "And I say to you," he said, not that: "And I say to you this, that you are Peter." As you have preached my own and unshakable divinity, so I too proclaim the unshakable nature of your confession; from what you have said, receive the title. "Upon this rock I will build my Church," he says, upon the confession; he calls it a rock because such faith is firm; and he said "Church" because many are about to believe. What do you say, Arius? What do you say, Eunomius? "I will build my Church," said Christ; he did not say, "I will build the Father’s Church." Do you see the authority of the Son? Do you see the power of the Lord? Behold, the Son alone possesses the Church; give me the Father's Church; the Father is without a share in the Church, the Father is without property in the Church; if the substance of the Father and the Son is not one, then the Church is not one of the Father and the Son; how will the Father share in the Church of the Son? And yet, if the Son were inferior in substance and lacking in authority, ought he not to have said, "I will build the Father’s Church"? You see that if anyone clings to the words and does not follow the thoughts, he falls into precipices and abysses, just as you do. Dealing with "The gates of hell shall not prevail against it," as I think, he speaks of the deaths brought upon the bodies of the believers by the heretics and idolaters, and their being unable to do anything or to prevail against them. ^C Why does he say, "And I will give you the keys of the kingdom of heaven"? He shows himself equal to the Father. As He, he says, gave the gift of this confession, so I give the power to loose and to bind; for he did not say: "I will pray and give." From then on Jesus began to show them that he must suffer many things. From then—when? When he had fixed in them the true dogma...

for they thought it far better that he should not die.

Regarding "Let him deny himself," it is like this: just as, he says, when another is being beaten, or led to death, or scourged, we do not always stand by, we do not offer aid, nor does the observer suffer so much for his sake, so neither in our own case, even if we are driven out, even if we are dying, ought we to make much account of these things. ^A By "Let him take up his cross and follow me," he refers to death, and that a shameful death. Regarding "Whoever wishes to save his life will lose it," he speaks of salvation contrary to duty, calling the escape from dangers a perdition; just as, conversely, he calls what seems to be perdition, salvation.

Regarding "There are some of those standing here who will not taste of death until they see the Son of Man coming in his kingdom," he calls his transfiguration his kingdom, not his ascension, as I suppose; for some will see the former, but all the latter. Alternatively: "There are some of those standing here," and so forth; he speaks of Peter, Jacob, and John; for these were taken along with him in the transfiguration, which he calls his kingdom; as if manifesting the unspeakable quality of his power, and the intensity and unchangeableness of his sincerity toward the Father; for in it he indicated both the majesty and the terror of his second coming, ^B setting forth the former as a prelude to the latter, and a kind of confirmation.

CHAPTER XVII.

Verse 1. "And after six days Jesus takes Peter and James and John," and the rest, "as he was transfigured." But another evangelist says "after eight days," not speaking contradictorily, but adding the day on which he spoke and the day on which he ascended; the former mentions only the days in between. Why does he take only the three up into the mountain? As being more worthy and loving him intensely; for Peter loved him intensely; John was intensely loved by him; James, because of the answer which he gave with his brother, that "We are able to drink the cup."

Verse 2. The light that appeared was brighter than the sun; but the evangelist said "as the sun," since this star is the only one known for its excess of light. "White as snow"; I have no other material whiter. That it shone brighter than the sun is shown by what follows: "The disciples fell to the ground." If it had shone like the sun, the disciples would not have fallen; for they saw the sun daily and did not fall; but since it shone brighter than the sun, and brighter than the snow, for this reason, not bearing the brilliance, they fell down. Tell me then, evangelist, did it shine brighter than the sun, and you say "as the sun"? I wish to make the light known to you; I have no other star; I have no other image, the one among the

stars holding preeminence; I have said this so that you might not be misled by a lack of words. ^A

VERS. 3. Why are Elijah and Moses brought into the midst? First, to show that it is neither Elijah, as they were saying, nor Moses; second, so that regarding the things for which they were accusing him as a lawbreaker, it might be shown that [the accusation] is false; for they would not have conversed with him; third, that they might learn that he has power over both death and life, having brought the one [Moses] and raised the other [Elijah]. What were they discussing? The glory which he was about to fulfill in Jerusalem? That is to say, his passion, and his cross, and resurrection, and similar things.

VERS. 4. Why does Peter say, "It is good for us to be here" in the solitude? Because he heard that Christ was to be delivered to death; and Luke, revealing this, said that he spoke "not knowing what he was saying."

VERS. 5. The voice came from a cloud, because in this way God was known; and the cloud was luminous, because he did not wish to terrify. For where there is fear, there the cloud is dark, as on Mount Sinai. Therefore, after Moses and Elijah had disappeared, then the voice occurs, so that the voice which came might not be thought to be about one of them, but about Christ. The cloud did not cover Christ alone, but also the disciples, so that it might not be thought that Christ had emitted the voice. The expression, "In whom I am well pleased," signifies the same as, "In whom I rest." Furthermore, "Hear him" was added, so that even if he be crucified, they might not grow faint in spirit. ^B

VERS. 6. Why, when the voice happened at the baptism, did they not fall, while here they suffer this? Because at the baptism there was a crowd, but here there was a desert and a height, and they were alone in quietude, and the spectacle before their eyes was an unmixed light and a cloud, which caused them to suffer this.

VERS. 7. What is, "They were weighed down with sleep"? That they were possessed by a great stupor; and this had originated from that wondrous vision.

VERS. 9. Why does he say to tell no one until he rises from the dead? Because the greater the things that were spoken, the more they, being laboring under envy and unbelief, would have found them difficult to accept; but after the resurrection, with that [envy] removed from the midst, and the apostles already believing, the crowds, seeing the miracles from the apostles, might believe. ^C

VERS. 10. The disciples asked him, "Why do the scribes say that Elijah must come first?" And whence were they saying this? This saying prevailed and was circulated, being wrongly understood by the scribes, as were also those concerning Christ. But the truth stood as follows: The Scriptures indeed mention two comings of Christ, this one and the future one, and the prophets say that Elijah will be the forerunner of both. For indeed John was the forerunner of one, whom Christ calls Elijah, not because he was Elijah, but because he fulfilled the ministry of Elijah. The scribes, therefore, confusing these things, made mention of the second only; but he says to the disciples, "Elijah indeed comes and will restore all things." What all things? Those which the prophet especially said: "I will send," he says, "my angel," and the rest. And this shall come to pass when the abandoned things of Israel... ^D

wish to be saved, that they may not be utterly destroyed in his second coming. ^A When, therefore, he says that Elias comes and shall restore, he speaks of that which shall happen in the second coming. But when he speaks of him who is to come, Elias, "This is he," he calls John "Elias" according to the manner of his ministry.

The father of the lunatic was very incredulous; this was shown by his saying to Christ: "If you can, help." ^B Why does he rebuke the apostles if he is incredulous, because they did not heal his son? By showing that the great faith and perfect virtue of those who work miracles can be effective even without the faith of those who are being healed. For just as the faith of those approaching receives healing even from those who are lesser—as in the case of Cornelius—so the power of those performing the signs was sufficient, even though some did not believe, as with Elisha, for although no one believed, a dead man was raised. However, one must know that not all the disciples were infirm in faith, for the pillars were not there.

Why did he say, "O faithless and perverse generation!"? Because this incredulous man was among the crowd struggling against the disciples. ^C Wishing, therefore, to clear them of blame and him of insolence, that he might not fall into despair, he makes the address common, speaking truly also about the others, for it was likely that many of those present had been scandalized.

The words, "How long shall I be with you?" show that he embraced death and considered being with them to be a burden. He speaks of faith "as a grain of mustard seed," showing that the least amount of genuine faith can move mountains; but even if mountains were nowhere moved, to raise the dead is not a lesser thing.

Why was the didrachma paid? When God slew the firstborn ^D of the Egyptians, he then took the tribe of Levi instead of them. Then, since the number of the tribe was less than the firstborn among the Egyptians, for those lacking in number he commanded a shekel to be brought; from that time, therefore, the custom prevailed for the firstborn to pay this tribute. Those who collect the didrachma approach Peter; they did so appropriately, since they rendered him a certain respect because of his signs. The didrachma is demanded of Christ and Peter as if they were firstborn.

Christ's saying, "What do you think, Simon? The kings of the earth, from whom do they take tribute or tax?" has this meaning: I am free, he says, from paying tax; for if the kings of the earth take not from their own sons, but from their subjects, I, he says, will not give, since I am the Son, not of an earthly king, but of the King of heaven. The foretelling that "You will find a stater in the fish," and the fish falling in first, and [the way it was retrieved]...

^A by casting his line into the abyss for his command, is worthy of great wonder.

CHAPTER XVIII

VERS. 1. Why is it said, "In that hour the disciples came to Jesus, saying, Who then is the greatest?" Because they suffered a human weakness; for Peter had been honored beforehand as the firstborn; indeed, one of the two—I speak of James and John—was a firstborn, and yet he did no such thing on their behalf. Blushing, therefore, to confess what they were feeling, they do not say, "Why do you honor him over us?" but they ask indefinitely, "Who is the greatest?" For when they saw those three honored, they felt nothing; but when they saw him alone [honored], they were pained; and not only for this reason, but because he had received the keys and had been called blessed. He set a little child forth, showing that to seek envy, vainglory, and being first among these, implies a lack of perception, and that for such a one, contrary things and honors are regarded the same.

VERS. 5. "Whoever receives one such child in my name receives me," signifies that they must not only be innocent, but also receive such ones with honor—namely, these who are lightly regarded, neglected, and despised.

VERS. 7. "It is necessary that scandals come"; ^B by saying this, he does not remove the freedom of the will of each individual, but he predicts what will inevitably happen through wicked men.

VERS. 8. By saying, "If your hand, or your foot, or your eye scandalizes you, throw it from you," he means a friend who is like a member because of friendship, but who does not confer any benefit to the soul.

VERS. 10. Who are the "little ones" whom he commands not to despise? The poor, the unknown, the simple. By saying "their angels," he shows that everyone has angels; and in saying, "They behold the face of my Father," he speaks because of the great freedom and honor which they enjoy.

VERS. 15. Why does he say, "If your brother sins against you," and the rest? Let the correction occur between two, so that the one being corrected may not be shamed and become incorrigible. He does not lead the one who caused the pain ^C to the one who suffered it, but the other way around, since the one who committed the injustice would not easily come, because of shame; therefore he draws the latter to the former.

VERS. 19. What is it that is said, "If two of you agree on earth concerning every matter that they may ask, it will be done for them"? Of what sort of "two" does he speak? Of those who lead an angelic life; for whatever such people, with unanimity, ask for concerning their neighbor, they will obtain.

VERS. 22. "Seventy-seven times," is not taken as a number, but for the infinite; just as "ten thousand" is used, and "the barren woman has brought forth seven," meaning many.

VERS. 24. The ten thousand talents which God remitted, ^D and the hundred which the servant did not remit, [shows] God's indulgence...

and long-suffering toward our faint-heartedness. For He indeed remits incalculable sum—for this is what "ten thousand" means—whereas we do not even remit what is countable. By this it is shown how God is good and humane beyond human measure. Why did He also order the wife and children of him who owed the ten thousand talents to be sold? Not because He is cruel, but to bring him to supplication so that He might forgive him, not that they should be sold; for if He had acted to have them sold, He would not have forgiven him. But He does not forgive before [the debtor] renders an account, so that He might free him from his debts, and so that he, in turn, might forgive his fellow servant.

Chapter XIX.

VERS. 4. Christ, when He is questioned, does not always keep silent, lest He be thought ignorant; nor does He always rebuke, that He may teach [by example] by bearing with him in gentleness, and teach them long-suffering.

VERS. 10. What does this mean, "If the case of the man with his wife be so," etc.? It says this: that for this reason they are joined, that they may be one; or [else] that, if a man is to be accused and violate the law by dismissing his wife for these reasons, it is much lighter to struggle against the concupiscence of nature than against a wicked woman. And otherwise: "If the case of the man with his wife be so," that is, if for this reason he is joined so that they may be one, and they remain inseparable throughout their whole life, even if the wife be very perverse and beastly, it is not profitable, and so on. Or also thus: if a man is to be accused and violate the law by dismissing his wife for these reasons, it is not profitable to marry; for it is lighter to struggle against concupiscence and against oneself than against a bad woman filled with much shamelessness.

VERS. 13. For what reason did the disciples rebuke the little ones who were brought to Him so that He might pray for them? Because of pride. But He, teaching them moderation and the contempt of pride, receives the little ones, lays His hands upon them, and prays for them; He teaches also that we, in our intention, should become what the little ones are by nature.

VERS. 16. Concerning the young man who came to Christ and said, "Good Master," some denounce him as a dissembler, but I would not hesitate to call him merely a slave to riches, since Christ pronounced him to be such a one; for Mark also says, "Looking upon him, he loved him." And if that were the case [that he was a dissembler], the evangelist himself would have manifested it, as he did in the case of the lawyer and the others; and if that were the case, he would not have gone away sad; and he would have deserved to be rebuked as a tempter, just like the others.

VERS. 17. How is it to be understood, "None is good except one, God"? Does he perhaps also reject Himself from being good? First, he does not say this because there is no man who is good, but he is comparing the goodness of God with our own; furthermore, he did not say, "I am not good," but "no one of men," since that man had approached Him as if to a mere man. He said this supposedly also concerning

himself. And the statement, "You, being evil, know how to give," does not accuse all of malice, but compares the goodness in men with the goodness of God. ^B

VERS. 23. Why, when speaking to the disciples after the departure of the one who had asked, does Christ say, not to rich men, but to them, that a rich man will with difficulty enter into the kingdom of God? To instruct them not to be ashamed of poverty.

VERS. 25. Since they were poor, how is it that they say, "Who then can be saved?" They are grieving for other men as for themselves.

VERS. 28. "You shall sit on twelve thrones," is meant instead of, "You shall be glorified together"; and "judging," is instead of, "condemning." For they are not indeed going to be judges; for those who have believed will be for the condemnation of their fellow countrymen.

VERS. 29. "Whoever has left wife, or this or that," does not introduce a divorce of wives, but is similar to the saying, "He who loses his soul shall find it"; so that in times of persecution we may prefer piety over wife, and house, and friends. Or, whenever a wife or husband is an unbeliever, then divorce is made for the sake of religion, if one is not able to amend the other; just as Paul also said, "But if the unbeliever departs, let him depart."

VERS. 30. "Many will be last, first; and first, last," refers to the Jews and the Gentiles. ^C

CAPUT XX.

VERS. 1. Regarding the laborers, it is necessary to understand the vineyard as the work of virtue; the time of the work, as this present life; and the various laborers, as those in different ages. But that some are introduced murmuring, we should not think that the saints conceive envy there; for all things there are free from envy. But one should not seek for everything in a parable; for it is a parable. The discourse introduces the envy and the exaggeration of the one who received the benefit only insofar as they relate to the intended purpose. He calls the precepts of God and His commandments "the vineyard"; the time of work is this present life; and the various laborers called to the commands at the third, sixth, ninth, and eleventh hour are those who came at different ages and found favor. ^D

VERS. 3. That He calls one at the third, another at the sixth, and another at the ninth hour, is not the act of One judging unjustly, but of One knowing that they were going to obey Him. So also Paul was not called at the beginning, but because he was going to be persuaded. And that He wished to hire all from the beginning, the parable itself states, saying that "He went out to hire," and that the other wished to be hired is also stated: "No one has hired us."

VERS. 16. Concerning that which is said immediately after the parable, that "so the last shall be first," one must not wonder as if it does not follow from the parable, but one must understand

that just as this came to pass, ^A he says, so that too shall come to pass. One must know that these parables, such as that of the virgins, that of the net, that of the thorns, and that of the fruitless tree, demand virtue from works.

Why does He now ascend to Jerusalem with such a great retinue? Because then it was the beginning of the economy, but now, when He has given proof of His own power, He comes with greater splendor; for the cross also was at the doors, and He was demonstrating those things that were about to happen to them.

Why did the sons of Zebedee approach Him to discuss precedence? Because, as another evangelist says, since Jerusalem was near, it seemed to them that His Kingdom was also near. And if this evangelist speaks of their mother, saying that she made the request, he states that it was done by both [of them], so that He might be more embarrassed; for they were ashamed to say this themselves.

His saying, "You know not what you ask," is to say, "You ask for nothing spiritual." And if they had asked concerning heavenly glory, even then they would not have asked well; for they were seeking precedence over the others, as He had said, "You shall sit on twelve thrones," for they did not understand "you shall be glorified" because of virtue, but [they thought only of] the "sitting"; and [when He said] "judging," they did not understand it as "condemning," but as "acting as judges."

The saying, "Are you able to drink the cup that I drink?" refers to the slaughters, the torments, and the martyrdom; He calls it a "cup" so that He might make them more eager by the gentleness of the word, and draw them to Himself. He also calls it a "baptism," as a purification for the world. And how does He say, "It is not mine to give"? ^B Since there is no such seat [of favoritism] even there; or it is clear that He is speaking in condescension to their surmise. The phrase, "for whom it has been prepared," [refers to those who have earned it] through labors and sweat; this does not cast away His authority, but demonstrates His justice. And that He does have authority, hear: "I will give you the keys of the kingdom of heaven." And Paul, explaining the same, said: "Henceforth there is laid up for me a crown of righteousness, which the Lord will award to me, and to all who have loved His appearing."

If two were rising up against the ten, and the ten were complaining against the two, one must not look at this, but at the end [the final state] of them.

Why did Christ allow the blind men to be rebuked by the crowd? That their eagerness might appear more clearly; because of this, He does not even ask, "Do you believe?" ^C

Why does He ask, "What do you want me to do for you?" So that no one might think that He speaks to those wanting one thing while He gives another; and that He might lead the others to a greater zeal. Another reason is to show that they were justly enjoying the gift, just as in the case of the Canaanite woman, and the centurion, and the woman with the issue of blood; rather, He made her, even in the act of stealing the healing, clearly seen as…

^A a believer. Why does He ask in this way, "What do you want?" Not because He is ignorant, but so that He might compel them to reveal the wound and so that He might apply the medicine.

CHAPTER XXI

^A that he resolves what was covered, saying, "The publicans and the harlots shall go into the kingdom of heaven before you." 33 By "the man, a householder," he means God; by the vineyard, the winepress, and the tower, the law which He gave, the city which He built, and the temple which He erected; by the husbandmen, the Jews. He gave them the gifts to keep. His "journeying into a far country" signifies His great long-suffering; because He does not always bring on punishments immediately. The servants who were sent are the prophets; the fruit is the observance of the law. The words, "They will reverence my son," He said not as if He were ignorant, but wishing to show their great iniquity. He said that they killed Him outside the vineyard, because they crucified our Lord outside the city. ^B 42 He calls Himself the stone, and the builders the teachers of the Jews. "They rejected it," he says, by saying: "He is not of God, he seduceth the world," and, "He is a Samaritan." But the words, "It is become the head of the corner," mean that He joined together in one the separated nations and the Jews who believed. "This is the Lord's doing, and it is wonderful in our eyes," because this corner is in no way contrary to God, but is even wonderful to us. But the saying, "Whosoever shall fall upon this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder," signifies two destructions: one from the scandal, which is to offend; for this is what falling upon the stone indicates; the other from the siege and destruction of them. By this, however, He also intimates His own resurrection.

CHAPTER XXII

2 The parable of the vineyard indicates the things that preceded the cross; but this one announces the things which follow the resurrection. The marriage is the incarnation, because it is filled with spiritual joy, for John also calls Him the bridegroom. He says they were "bidden," because they had been called long before; ^C they were called through the prophets. He calls the "great feast" the joy of the miracles; but not even thus were they converted, but they preferred their farms, that is, the present joy, to this. And which servants did they treat with contumely? The apostles; for these evangelized to them after the resurrection. He predicts the things that happened under Vespasian, when He sent His armies to destroy those murderers and burn their city. 8 What is, "They which were bidden were not worthy"? It was fitting, he says, that they should not even be invited; but in order not to leave them an excuse, though He knew of their unbelief, He sent. 9 What is, "Go ye into the highways and hedges"? It is spoken of the Gentiles. For they were not in the way, as it were, in the law, but were existing outside the right path; the garment of the wedding is a righteous life. 13 "Wailing and gnashing of teeth" designate the invasion of intolerable pains. 15 Because they feared the crowds, [they sought to entrap] the public acts of injustice.

^A For when the matter of the government had been transferred to the Romans, since they saw that Theudas and Judas had perished precisely because they had meditated a revolt from the Romans, they wished to bring Him into a similar suspicion. For this reason, they sent them with their disciples and the soldiers of Herod, digging a double-sided pit, so that if He should answer in favor of the Herodians, they themselves might accuse Him; but if in favor of themselves, then those [others would]. And yet the didrachma had already been paid, but they did not know it. They asked in the midst of the crowd, making the testimony greater: "We know that You are truthful." How then did you say that He is a deceiver? This, therefore, they say while flattering Him; they no longer say what is useful, but, "What does it seem to You?" The statement that You do not look upon the person [of men] is an allusion to Caesar and Herod. Wishing to condemn them out of their own mouths, He says: "Whose is the image?" in order that, by their speaking, He might not appear to have said anything Himself. So that they might not say, "You subject us to men," He added: "Also [render] the things of God to God." Therefore Paul also says: "Render to all their dues." ^B There are two sects, that of the Pharisees and that of the Sadducees. The Sadducees believe neither in a resurrection nor in angels, but the Pharisees acknowledge both. Why does Matthew say that this lawyer asked asking Him a test, while Mark says that, seeing that he had answered wisely, He said to him: "You are not far from the kingdom of God"? They are not in opposition; for he did ask at the beginning by way of a test, but from Christ's answer, he was praised.

CHAPTER XXIII

"All things whatsoever they say to you, the priests, to do, do," He says. Since they speak the things of God, not their own, by this He makes the accusation against them [the priests] greater, while cutting off the pretext for these [the people], so that they might not, by reason of the baseness of the teachers, destroy the doctrine. What is the meaning of "They bind," and the rest? That they demand from those under them a great and extreme precision of life, but allow themselves great license. ^C The one who presides ought to do the contrary: he should be inexorable and a severe judge in those things which pertain to himself, but indulgent and gentle in those which pertain to his subjects. Those who philosophize in words alone are inexorable and burdensome, as being unacquainted with the difficulty that comes from works. Why did He not say that they "cannot," nor that they "do not wish," nor again that they "cannot bear [to move] the burden," but "to move it with a finger"? Which becomes a greater indictment against them. And so much for their cruelty. What is "They broaden their phylacteries and make big the fringes of their garments"? The phylacteries are small books. For since they continuously forgot the benefits of God, He commanded His miracles to be inscribed in small books and to be fastened to their hands. Therefore it was also said: "They shall be immovable in your eyes," which they called phylacteries. ^D Fringes...

designate a hyacinth-colored adornment; for as with children, He commanded them to do this, and to be attached to the garment around the hem near the feet, so that by having them before their eyes they might not forget the commandments. He shows, therefore, that they were not striving for glory in great and necessary things, but in these light matters.

VERS. 9. Saying, "Call no one father"; it ought not to be understood in this way, but so that they might recognize the true Father, that is, God. In the same way it must be understood, "Do not be called Rabbi."

VERS. 13. "You shut the kingdom of heaven before men," as if He were saying, because you hinder others, and you yourselves do not enter. What is this, "those who are entering"? Those who are naturally prone to enter. How did they hinder them? By doing no good deed; for the people, looking at them, imitated them.

VERS. 15. "You compass sea and land to make one proselyte; and when he has been made, you make him a child of hell twice as much as yourselves." He means by this that not only after you have with some difficulty captured him, and with many labors, do you refrain from him, but you prepare him to be a child of hell by your own mode of action. "Child of hell" signifies hell itself, just as "sons of men" signifies men.

VERS. 23. What is this, "You tithe mint and anise and the rest"? Because they were tithing small things, but the great things not at all; so that this was done to show that you keep the law, not to give from the heart.

VERS. 24. He calls them guides of the blind, because they did not know the good themselves, and while guiding others, they led them astray. He calls bodily ablutions a gnat; for they were small and as nothing. But the camel is the ablution of the soul, which is virtue; for it is great and high, which they neglected and made invisible, as if they had swallowed up spiritual things.

VERS. 26. Being about to show that the cleansing of what is on the outside follows the cleansing of what is on the inside, and not vice versa, He says to the point: "You cleanse the outside of the cup and of the dish, but within you are full of rapine and uncleanness: cleanse first what is inside," and the rest.

VERS. 27. Calling them whited sepulchers, it is to be understood in the same way as He speaks of the cup, speaking thus on account of vainglory.

VERS. 29. "You build the sepulchers of the prophets"; not that they were building monuments, but that through ambition they said: "If we had been in the days of our fathers, we would not have been their partners in the blood of the prophets." They were doing this because they wanted to seem greater and better than their fathers. ^D VERS. 31. Why does He convict them because they are the children of those who killed the prophets? For it is not their fault, unless the son shares in the will of the father;

^D for they were partakers through their killing; therefore He blames them. What is meant by "Fill up then the measure of your fathers"? He does not command this, but foretells what is to be, that is, His own slaughter. Why does He call them "broods of vipers"? He hints at a kinship through malice; as if He were saying: just as those creatures resemble their parents in their venomous nature, so you resemble your fathers in their homicidal intent. Concerning whom does He say: "Behold, I send to you prophets and wise men and scribes"? Concerning the apostles and their disciples; for many of them prophesied. Who is this Zechariah of whom He said, "Even to the blood of Zechariah the son of Barachiah"? Some say he is the father of John; others the prophet; still others a certain priest with two names, whom Scripture calls Joida. The phrase "You will not see me from now on," refers to the time until the crucifixion; and "Until you say, Blessed is he who comes in the name of the Lord," refers to His second coming; for then all will worship Him.

CHAPTER XXIV

What is "as a testimony to all nations"? It means that it was preached everywhere, but not everywhere was it believed. The "end" refers to the capture of Jerusalem, not to the consummation of the world. What is "the abomination of desolation"? It refers to the statue of Titus, who took the city and, after the capture of Jerusalem, erected his image in the temple. It is called the abomination of desolation, the statue of him who then took the city; it is called of desolation because it laid the city and the temple waste. What is meant by "Pray that your flight may not be in winter or on a Sabbath"? In winter, on account of the difficulty of flight; on a Sabbath, on account of the law forbidding travel on that day. What is meant by "Unless those days had been shortened"? He says, if the war of the Romans against the city had lasted longer, all the Jews would have perished. But "for the sake of the elect those days were shortened"; by elect, He means those who had already believed through grace. Why does John not speak about the capture of Jerusalem? Lest it seem to some that he wrote these things from history or from hearsay, since he lived for a long time. But those who died before the destruction wrote what they themselves had heard from Christ. Since the disciples had brought two questions to Christ, one about the destruction of Jerusalem and another about the end of the world, having spoken concerning the destruction of Jerusalem, the signs preceding it, the calamities that would accompany it, the greatness of that calamity, and God's after the calamity

consummation of the world. The term "then" does not signify something immediately following, but merely indicates that time in which the things that are to be spoken of are destined to come to pass; and the Scripture of the Gospel often uses this idiom. Having finished concerning Jerusalem, he passes to his second coming and relates the signs to his disciples. Then, he says, if anyone says to you, "Lo, here is Christ," do not believe it. The term "then" does not belong to the sequence of time, but only to the events of that time. For where he wished to declare a sequence, he says "straightway"; but here, he does not do so, but uses "then." So too when he says, "In those days John comes," although many years had intervened, ^B it is the custom of Scripture to use this manner of narration. So likewise here, passing over the whole of the intermediate time from the destruction of Jerusalem until the beginnings of the consummation of the entire world, he says, "Then if anyone says to you, 'Lo, here is Christ.'"

How should the saying, "Wherever the body is, there the eagles will be gathered together," be understood? This means that the multitude of angels and of the martyrs and of all the saints will be found with Christ.

"Immediately after the tribulation of those days, the sun will be turned into blood." At what time does he say this? It is after the coming of the Antichrist. "And the sun will be darkened"; not becoming invisible, but eclipsed by the light of his coming. The stars will fall, because there will be no need of them, since there will be no night; or rather, they will not fall, ^C but will be obscured by the light, so that they will be thought to be falling, just as the sun itself.

Regarding what sign does he say that it will appear in the heaven? Regarding the cross; it will be more brilliant than the sun; and it will appear to put to silence the folly of the Jews.

"They will gather the resurrected, and those gathered, the clouds will snatch away."

Regarding what generation did he say, "This generation will not pass away, until all these things come to pass"? He is not saying this about the generation then living, but about the generation of the believers. For he knows how to characterize a generation not from the succession of times, but from the piety of their ways. What generation? That of the believers, ^D clearly. For so that no one might say that, with signs and wonders being displayed, all at that time would be deceived, he added, "This generation will not pass away"; as if to say, many believers will remain un-deceived even at the consummation itself; or "the generation" refers to the human race, that is, all things that I have said will occur, and the human race will see them.

How is the saying, "Heaven and earth will pass away, but my words will not pass away," to be understood? For it is easier, he says, for the firm and immovable things to vanish, than for any of my words to fail.

It is to be said: "Of that day no one knows,"

OPUSCULA SCRIPTURISTICA INCERTÆ ÆTATIS.

^A nor of the angels of heaven, nor the Son, but the Father only. By saying "nor the angels" he stops them from inquiring; by saying "nor the Son," he prevents them even from thinking about it. For this reason, after the resurrection he says to them: "It is not for you to know times or seasons which the Father has set by his own authority." He is not ignorant, therefore—for how could he be ignorant, by whom all things were made, who knows the Father, and the depths of God, and the hidden things of those being examined? But he judges this to be profitable for them.

Verse 40. Then, he says, two shall be in the field; one is taken, and one is left. The field is the world; one, therefore, is saved, but the other is left for punishment. He says this concerning their siege and captivity.

Verse 41. Two grinding at the mill; one is taken, and one is left. He called those grinding who live in poverty. One is taken and one is left; it is similarly understood of man. ^B Luke, however, says: "And two shall be in the bed," which signifies those who live in riches. By this he shows that both poor and rich, slaves and masters, are taken and left, whether it be understood spiritually or literally concerning the siege.

Verse 42. Why then does he say, "the day and the hour"? He wishes them to be always on guard.

Verse 43. What does that signify: "If the master of the house had known at what watch the thief was coming"? As if to say: If the many knew when they were about to die, they would certainly have striven to repent at that hour alone.

Verse 45. In saying: "Who then is the faithful servant?" he is not ignorant of this, but he wishes to show how rare and precious a thing it is. Thus also, speaking to Adam: "Where are you?"—he did not say it out of ignorance, but wishing to bring him to defend himself. The parable calls the servant prudent ^C and faithful: faithful, because he kept the principal; prudent, because he worked with the talent. And for this reason he said in the case of the Sodomites: "I will go down and see whether they have done according to the cry thereof; or if not, that I may know"; that he might warn us never to pass judgment in any matter before the facts have been perfectly examined. And for this reason he says in the prophet: "If perhaps they might hear," and "If perhaps they might agree," lest to the foolish his command might seem to impose a necessity of obeying. And in the Gospel for this reason he says: "Perhaps they will reverence my Son," so that he might show that they ought to have done this and revered the Son.

Verse 47. What does that indicate: "He will set him over all his goods"? That is, he will grant him the kingdom of heaven. ^D

CHAPTER XXV

Verse 1. The parable of the virgins is spoken concerning almsgiving. But in [the case of] the faithful and the foolish servant, he speaks in a more general sense about every duty that ought to be fulfilled toward one’s neighbor; in this one, however, [it is] concerning almsgiving. What is it that the Apostle says: "Now concerning virgins, I have no commandment of the Lord"? I praise, he says, the one who accomplishes [it], but I do not force the one who does not wish to, nor...

do I make the matter a commandment.

VERS. 2. Why does He call those five virgins foolish? Because, having been able to bear the sharper and more difficult war against the bodies, they did not keep the lighter way of distribution. Insofar as one is defeated in the lesser, so much the more is one inexcusable; therefore, they are foolish. But if these are foolish, what shall they be called and what will they suffer—those who have not even kept virginity and have been overcome by greed?

VERS. 3. The lamps, therefore, signify the brilliance of virginity; the oil, almsgiving; the tarrying of the Bridegroom, the not inconsiderable time until He should appear; the sleep, death; the "at midnight," either that the resurrection is in the night, or that it is unforeseen and unknown; the asking of oil from the wise and not receiving it, [means] that no one among the righteous is able to stand by someone there or help them.

VERS. 9. What is "Go and buy"? He said this while adhering to the parable, and weaving it through; or it must be understood ironically, as if to say, "when it is not [there]." It is spoken by way of periodic ellipsis; for it lacks this: "And the Lord shall perform"; or the parable does not have an eye to a reward, but is spoken as independent and as a cause for the preceding statement, such as: "You do not know the day nor the hour in which the Son of Man cometh." Why? For as a man going abroad, so He comes—for ["comes"] is taken from the common sense. But it displays the suddenness of His appearing by this. Then He weaves the example. "Who called," He says, "His own servants," and so forth. But it is possible to understand the saying without the common sense, exactly as the phrasing lies; for example, "Watch therefore, for you do not know the day nor the hour in which the Son of Man cometh." Why? "For as a man traveling to a far country called his own servants and delivered to them his goods." For when a light pause is taken in the reading at "traveling to a far country" and a full [stop] after "his goods," the sense and the syntax of the discourse are unforced.

VERS. 19. Why does He say that after delivering the talents to the servants He went on a journey? Either to display [His] long-suffering, or the extended time until the resurrection. A talent, therefore, was the ability of each one which he received from God. But the [phrase], "You ought to have deposited my talent," says this to mean to speak and to exhort and to advise or to be advised or to be exhorted. He calls the words "money," the hearers "bankers," and the "usury" the demonstration of works and the performance toward the better; and He commands the talent that was given—that is, the grace—to be taken from him, and to be added to him that has; He speaks for the most part concerning teachers.

VERS. 33. Why does He call the sinners goats, but the righteous sheep? Because from goats there is no produce, but from sheep there is much, from wool, from births, from ^A ... ^B ... ^C ... ^D

milk, from cheese. But the former are so by nature; we, however, are such by our own choice. ^B Possess the kingdom prepared for you. He did not say, "Take," but as if it were ancestral and already yours, "Possess." He speaks of almsgiving: "Because you did not give me to eat"; and they had not only failed in this, but they did not clothe the naked; and what is easier, they did not even visit those who were sick. ^C

CHAPTER XXVI. What is this: "The chief priests were gathered together"? It signifies that the Jewish affairs were beginning to be dissolved. For Moses commanded that there be one high priest, and upon his death, then another be appointed. But then there were many high priests, for they were appointed annually; and this Luke reveals more clearly, saying concerning Zacharias, that he was "of the course of Abijah." What do they mean by "Not in the feast, lest there be a riot among the people"? For they feared the people, because they had faith in Christ; therefore they waited for the feast to pass. Why is it mentioned that this occurred in the house of Simon the leper? In order to show from where the woman approached Christ, namely from the fact that he [Simon] had been cured and there was talk of this. This woman seems to be one and the same among all the evangelists, but she is not; rather, the one who is read in the three of them seems to me to be one and the same; but she is not the same person as in John, but another certain admirable woman, the sister of Lazarus. Why does the prostitute come not in public, but into a house? Because she was base and felt shame before the crowd; for she does not approach as the woman with the flow of blood, or as the widow, or as Martha. Why did she wipe [the feet] with her hair? Because she honored Him more than a human being; she acted in a more honorable way, offering her own head in place of a towel. Why are the disciples indignant, saying, "Why this waste?" Because they had heard much about almsgiving; yet He permitted the ointment to be poured out upon His head, through great condescension. Why does He rebuke them when they say "It could have been [sold]"? So that they might not cause the woman’s zeal and faith to fall into despair. Why did He not assign any spiritual prize, but [only] an eternal memory? Because this was sufficient, even for those [present], to persuade her to be confident. "She has wrought a good work," as Christ said; it is clear that she will receive a worthy reward. By saying, "She did it for my burial," He spoke foretelling the passion, as if surely knowing this and bringing it to their recollection. For what reason did He say: "Then Judas, one of the twelve, who was called Iscariotes, went"? To show that not even the faith of the woman moved him. "Twelve," He said, to show that he was from among the leaders; and he is called "Judas Iscariotes," since there was another Judas.

Judas, therefore, he distinguishes by the surname, lest that other one be thought to be him. One must know, however, that he does this by his own motion and for a little gold. ^A "The first of the Unleavened Bread," he calls the day before the Unleavened Bread; for they were accustomed to count the day always from the evening, and to make mention of that one in which in the evening the Passover was about to be sacrificed. For on the fifth day after the Sabbath they came forward; and this one indeed calls it the day before the Unleavened Bread, indicating the time at which they came, while the other says, "And the day of the Unleavened Bread arrived, in which it was necessary for the Passover to be sacrificed;" but the other evangelist speaks of the evening, for the Passover began from the evening. Why do they ask, "Where shall we prepare the Passover?" Because he had no lodging or house. Why does he celebrate the Passover? To show that he is not opposed to the Law. ^B Why does he send to an unknown man? To show that all things are subject to him; and if he had willed it, he would not have suffered. For if he prompted the mind of one who did not know him, just as he did in the case of the master of the donkey, how would he not have persuaded the crucifiers if he had so willed? And I do not merely marvel that the unknown man received him, but that, even suspecting danger, he ignored it. Christ gives them as a sign the man carrying the pitcher, since they did not know the place. "Cast [away] the money" is not the language of one commanding, but of one advising. He who commits fornication before the Law, in the Law, and after the Law, ^C brings about much difference both in the sin and in the condemnation. A certain priest has committed fornication; a certain priest's daughter has committed fornication; the one was put to death, the other was burned; not only as being more taught, as I think, but also showing the priest how great the condemnation is, especially if he should commit fornication. One is raped, one is rich, one is poor: there is much difference. One is unbaptized, one is baptized: the difference between these is great. Why did he say, "One of you shall betray me"? Wishing to make him repent and save him, not having been ashamed and despaired of, as if he were already understood. And why did he reveal him? Because they were saying, "Is it I, Lord?" and they were dying of fear; so that they might not be swallowed up by excessive sorrow. Why did the traitor dip with him? ^D Because of his great impudence; for he no longer honored the Master. But Christ endured, wishing to remain hidden so that through this he might convert him; or also teaching us to be long-suffering toward the shameless. Why does he say, "The Son of man goes, as it is written of him"? He added "as it is written," lest they think the matter was a weakness; and furthermore, also correcting the traitor, so that, thinking to himself that it was reserved for him to suffer as if he had not faulted in everything, he himself might be turned to repentance. With what intent does Judas say, "Is it I?" Driven by a shameless and suspicious conscience. Why does Christ say, "You have said it," and not, "O wicked and ungrateful man"? Establishing for us the bounds of long-suffering. Why is Judas accused of having done what had been written by the prophets?

^A Since he did not do this with that intention, but with a malicious purpose; for one ought to examine the goal in all things. Why does Judas not inquire from the beginning, "Is it I?" but only as the last? He thought for a time that he was hidden; but the saying, "Rabbi," is that of one who is mocking and impudent. How is it that Matthew and the other evangelists say that when Judas settled upon the betrayal, the devil then seized him, but John says, "After the morsel, Satan entered into him"? Because after having tested him at the beginning and made an attempt, he entered him completely; so that both statements are true. Judas was so unrepentant that even after having shared in the communion he remained hardened; hence John, indicating this, says, "After the morsel, Satan entered into him." ^B Why, if they were eating the Pascha, did they eat in a manner contrary to the law? For it was not permitted to eat while reclining; but they were not reclining while eating the Pascha, but after they had eaten it, while they were feasting on what remained. Why does he break the bread during the Pascha? So that we might learn that he is also the Lawgiver of the Old, and that the things in grace were sketched out through the Law. After having eaten the legal Pascha—that is, the lamb—he thus delivers the Pascha of grace through the bread. And he calls it the blood of the New Testament, as the Old indeed had blood, but that of brute animals. And he states the cause of the shedding of the blood: "For many," he says, "sinners, it is poured out." Why does he say, "Do this in remembrance of me"? That, he says, was for the memory of Egypt and the exodus; thus now [it is] for my death, and your exodus from error through me. How is the saying, "I shall not drink henceforth of this fruit of the vine, until I drink it new in the kingdom of my Father," to be understood? ^C He shows his own resurrection by the kingdom of the Father; and by the fruit of the vine, wine; "Until," he says, "I rise from the dead, I shall not drink"; but he did drink after the resurrection, so that they might not think him a phantom. Whence it is also written in the Acts: "Who ate and drank with him." The Master calls his resurrection the kingdom of the Father here; and to drink the cup "new," that is, in a new and marvelous way; for the body was not, as before, needing food and drink according to nature, but it had already been supernaturally incorruptified and was in need of nothing at all. Why is it written, "And when they had sung a hymn, they went out"? Instead of, "With thanksgiving and doxology they received the communion." Why did he go out into the mountain? So that he might not seem to be hiding; ^D for he was making haste to arrive at the place known to Judas. Why does he say, "You will all be scandalized in me"? At once demonstrating his foreknowledge, and at the same time referring to those who were to be scandalized. Why does he say that, "I will see you in Gal-

li- lia"? In order to free them from fear; for Galilee was far from the Jews. ^A Why does he allow Peter to fall? So that he might not be self-opinionated, nor confident in himself, but in order that, through his human infirmity, the others, seeing it, might cease to be overconfident in themselves; and that, once he has been forgiven as an apostle, he might grant forgiveness to those who have stumbled. For this reason, therefore, he was stripped of the help from above, God putting his nature to the test. Why does he pray apart from the disciples? Teaching us to pray in private. Why does he take only the three at that time? As witnesses of his glory; and so that the others, being less perfect, might not fall away. For what reason does he pray? So that the event might not seem to be hypocrisy; and sweats flow forth for this very same reason. Why does he say, "Pray that you may not enter into temptation"? Instructing them not to be self-confident, but to have a contrite mind. The third prayer is, "Thy will be done"; showing that he is in total agreement with the will of God, and that in all things one must follow and seek this. He prayed a third time, showing that he is man; for the second and third time in Scripture is a proof of confirmation. Why did he come to them a second time? Both as a human wrestling with death, and wishing to reprove them; because they were so weighed down that they had not even perceived his presence. Why, however, does he not rouse them? Lest he strike those who were already stricken. ^B Why does he say, "Sleep now and take your rest"? And yet at that time they ought to have been watching; but he says this to show that they would not even bear the sight of it, and that it was wholly necessary that he be delivered up already. Why does he say, "Rise, let us go from here; behold, he is at hand who is to deliver me up"? In order to show that he was not fleeing, but rather running to meet him; in order that they might learn that the whole affair was not weakness, but a divine plan; or, he says that those who were then and those who are now should rise from earth to heaven. It is said that they came with swords and clubs from the priests, to teach what sort of priestly equipment theirs was, and to mock them. Why did the traitor give a signal? Because, having been seized many times, he [earlier] went through the midst of them. Why did he say, "Friend, for what purpose are you here"? He said "friend" in order to put him to shame; and "for what purpose are you here?" because you do not do this with the intention of love, but with a wicked mind. Where did Peter have a sword? From the legal supper; for he had eaten a lamb. ^C For what reason did he say that, "All who take the sword will perish by the sword"? Comforting the disciples with the punishment of those who plot against them. I, however, say that many also of those who perform the evil deed suffer this; but if the word "all" is added, it is meant instead of many. As for those outside, also, one must understand that many—and even those who speak of all sorts of omens—instead of "all," many...

^A understand it.

They led him to Caiaphas, seeing that he was the high priest. Thus they passed the night and kept watch over this, so as not to eat the Passover at that time, but on another day. Therefore, in this also they broke the law for the sake of the desire for slaughter. For John says that it was morning, and he adds, "They did not enter the praetorium, so that they might not be defiled, but that they might eat the Passover." For Christ would not have broken the law by eating it in the evening before it was proper.

How are the witnesses against Christ false witnesses? Because of their saying: "I can destroy the temple of God." For he did not say this, but, "Destroy this temple." Nor, again, did he speak about the building, but about his own body. But the one who bears witness ought to know the sense of the saying.

Why was he silent when asked by the high priest? Because the proceedings of the trial were senseless, with no other judge or fellow-judge hearing it; for the appearance was that of a court, but the manner was that of brigands.

He tore his garments, making the accusation more violent, and wishing to show the thing said to be a great evil. Thus they become themselves the accusers, themselves the judges, themselves giving the vote, themselves becoming everything.

Why did they not kill him secretly? Because they also wanted to destroy his reputation. And that they had the power even by themselves alone to kill him, hear what Pilate says: "Take him yourselves and judge him according to your law."

Why, when they were about to kill him, did they spit in his face? Because of their licentious character and their great envy. Striking him, they said: "Prophesy to us, who is it that struck you?" And this they did because he was called a prophet. But another of the evangelists says that they did these things having covered his face with his garment.

How does Matthew say that Christ said to Peter, "Before a cock crows, you will deny me thrice," while Mark says that when he had denied once, then the cock crowed for the first time; and when he had denied the third time, it crowed for the second time; how then will both be found true? Because the cock is accustomed to give voice at every part of the night, even for the third and fourth time. Mark, showing that not even the voice ^C of the bird held him back or brought him to remembrance—for he was so deadened by fear that he did not even remember what had been said—says this. And Luke, indicating this, says, "The Lord looked at him."

Why does it say that "going out, he wept bitterly"? Because he did not dare to weep openly, lest he be accused as a disciple.

CHAPTER XXVII

Why did he return the silver pieces? Because he could not bear the conscience scourging him. ^D As for the saying of the high priests and the elders...

“See thou to it,” this is for them a very great crime; for they appear as witnesses to the audacity, and while they condemn Judas, they are not restrained by his miserable fate. ^A They are condemned also by the fact that they did not cast the money into the corban, but bought a field for the burial of strangers, performing a work of mercy out of the proceeds of blood; which field forever proclaims the matter, accusing them.

Why then, having hanged himself, is he thought not to have repented? Because he cast himself out of the way of repentance, so that he might reap no fruit from it.

Why do they not tell Pilate what the witnesses said, but form their accusation based on public crimes? Because they knew that Pilate regarded their own legal matters as nothing.

Christ, being asked, “Art thou the King of the Jews?” said: “Thou sayest it.” By saying, “Thou sayest it,” He confessed that He is a King, but a heavenly one; and elsewhere He said to them more clearly that “My kingdom is not of this world.”

He answers briefly, and again is silent; for from a complete silence He had the expectation of being perceived as prideful; but by speaking much, He was not about to persuade them; for they were willfully blind.

Why did He not say: “I have paid taxes, and ordered others to pay, and when they wished to make Me a king, I fled”? Because their tribunal was corrupt.

Pilate marvelled at His moderation in silence; but because he wished to release Him after He had made His defense, for this reason he said: “Hearest thou not how many things they witness against thee?” But because He again answered nothing, he attempts another plan, so that as one condemned they might grant Him as a gift at the feast according to their custom; thus the subjects did not heed the judge, or rather their supplicant, because of their great lawlessness and envy.

Why, when speaking of a robber, did he add “notable”? So that not even a shadow of an excuse might be left, in that they exchanged one such as Him for one such as him.

Why does Pilate not have the dream, but his wife? Either because she was more worthy; or because he himself, if he had seen it, would not have been believed, as if he merely wished to release Him; or he would not have declared it, for he was the judge; and that the man might suffer in his soul because of his wife, and that she, as a woman, might make it manifest ^B to all and be known.

They were not only wishing to crucify Him, but also wishing to fasten a wicked reputation upon Him; for they thought to establish from this that He was worse than the robber and so lawless as to be unworthy of the privilege of the feast, so as not to be saved; for they did everything for this purpose, so as to pervert his estimation; because of this they even crucified the two robbers with Him. But the truth not only was not obscured, but even shone forth more brightly.

And by the question, “What then shall I do with Him?” he puts them to shame, and makes them the masters of the vote rather than himself.

Even if Pilate washed his hands, proclaiming himself innocent, yet by weakness and cowardice...

he committed this crime. For he ought not to have handed him over, but to have snatched him away, just as the centurion did later with Paul. Therefore, Christ also attaches the blame to him, saying: "He who delivered me to you has the greater sin," so that even he was not without sin.

^B Why did he scourge him while handing him over to be crucified? Because he wished to impose the appearance of a condemned man upon the sentencing.

Why do they crucify him in the midst of the robbers? So that he might share in their disrepute, and that it might appear to be an insult to him.

How is it that Luke says one robber rebuked the other who was blaspheming, while Matthew says that both insulted and reviled him? Both happened; for at first both reviled him, but later it was not so.

There was no manner of eclipse such as occurred on the sun at that time; for an eclipse does not last for so many hours.

Why does he say, "Eli, Eli, that is, My God, My God, why have you forsaken me?" In order to show that he honored the Father until the end, and was not an opponent of God.

The rending of the veil signifies the desolation of the temple. And in another way: The veil of the temple was torn in two from top to bottom; as if the angels who had formerly inhabited the sanctuary were themselves rending and tearing apart that sacred fabric, so that, left bare and destitute of their protection, the archetype of the unreachable and inaccessible would be made ready for enemies and adversaries.

The centurion therefore believed, because he died with authority; and they say that there is also a martyrdom of the centurion, who showed courage in the faith and bore witness.

"The Mother of the Lord"; for he calls her the Mary of James.

"Seal it as you wish," he says, taking away all suspicions; for they could have said, if it had not been sealed, that the soldiers had handed over the body to the disciples.

^{C D} CHAPTER XXVIII. The earthquake happens for the sake of the soldiers. The angel came because of the stone and for the sake of the women. "Do not be afraid, you," he says, showing great honor to them; for he says that it is the Jews who ought to be afraid.

Why did he rise neither too slowly nor too quickly? Because his rising sooner would have had no room for accusation, while a later rising would have provided grounds for contradiction.

I consider the appearance in Galilee, when he sent them out to baptize, to be the final one; then came the ascension.

The words "Go, make disciples of all nations" indicate the teaching of both doctrines and virtues.

^D Since the apostles would not be living until the end of the world, how does Christ say, "I will be with you until the end of the age"? Because, as one body, he communes with all the faithful.

SCHOLIA ON THE GOSPEL OF MARK

^B From the same manuscripts of the Vatican Library.

CHAPTER IX.

VERS. 20. He asks how long it is since this happened to him, not as if he were ignorant, but to lead him into salutary hope.

VERS. 22. "If you can believe, all things are possible to him who believes"—it should be understood in this way: he casts the blame back upon the man, showing that, "If you would believe, you yourself could also heal."

VERS. 25. He permits him to be torn, not for a display, but for the sake of the father, so that, having marveled more, he might be brought to faith. Seeing the crowds gathering, he rebuked [it], avoiding ambition. The evangelist calls him a lunatic because of the erroneous opinion of many.

VERS. 27. They ask why they were not able to cast out the demon, being anxious lest they had perhaps lost the grace.

CHAPTER X.

VERS. 18. That man thought him to be a human being and not God; and the response has this meaning: For if, he says, you think I am a human being and not God, do not call me good; for goodness does not belong to human nature, but to God alone. And he adds: "You know the commandments." And when he asked, "Which ones?" he said, "You shall not commit adultery, you shall not kill," and the rest. He answered, saying: "All these I have kept from my youth; what do I still lack?" He said to him: "If you wish to be perfect, go, sell whatever you possess and give to the poor, and you will have treasure in heaven; and taking up your cross, follow me." By this, therefore, he showed that goodness pertains to himself; for no one can follow one who is not good in order to possess eternal life.

VERS. 33. A thing that has been premeditated does not have this perturbation from suddenness. As David also said: "I have prepared myself and was not troubled." This also happens with thunder; for the lightning, going before, instructs the mind that the thunder is to be received, so that by expectation the greater fear may be dissolved. So too the Savior, that the disciples might not be suddenly troubled by the passion, often said: "Behold, we are going up to Jerusalem." And yet they were nonetheless troubled by the passion, so that the Savior had to rebuke the apostles and say after the resurrection: "These are my words which I spoke to you, that it is necessary for the Son of Man to suffer many things. He reproached..."

them because they did not fulfill the intention for which the Savior had predicted it. I predicted it, he says, so that you would not be troubled, and yet your alarm overtook you. ^A

CHAPTER XI.

CHAPTER XII.

CHAPTER XIII.

Instead of, “Neither would the Son know, unless the Father,” [it means]: since the Father knows, the Son also knows.

CHAPTER XIV.

to ask the master of the house; and that they might not think he is ignorant, he mentions the location: “He will show you a large upper room, furnished.” If you foretell the location, why do you tell the disciples to ask about the location? Before we ask, what, then, are we asking? Yes, he says, it is fitting for me to foretell as God, and for you to ask as men. Nowhere does Christ deliver a mystery in lowly places, but in that which is elevated or an upper room; for there is nothing low or earthly in Christ. Therefore, even when the apostles received the descent of the Holy Spirit, they were gathered in an upper room. ^B Then, it says, he sent two of his disciples to prepare the Passover, Peter and John. Peter was the one who confessed, “You are the Christ, the Son of the living God”; John was about to preach, “In the beginning was the Word, and the Word was with God, and the Word was God.” He sends the foundation of the Church and the son of thunder, so that in the foundation he might plant the mystery of piety, and in the son of thunder he might flash forth the commandments of piety. Again, why does he send Peter and John? John was a virgin; Peter was from an honorable marriage; so that it might be shown that the gift has been poured out upon both honorable marriage and virginity. And they become partakers of the Passover, both those living well in honorable marriage and those in virginity; he sends virginity and honorable marriage to prepare the Passover for him, just as on the mountain he brought forward Moses and Elijah—the one from honorable marriage, the other shining from virginity—so that it might appear that honorable marriage and virginity were standing by Christ. CHAPTER XV. ^C Instead of, “bright,” and bearing no sign of death; and therefore this, even more than the veil being torn, brought the centurion to the knowledge of God in the Son. What was it that he cried out, if not, “Father, into your hands I shall commend my spirit”?

OLD SCHOLIA ON THE GOSPEL ACCORDING TO LUKE

[E] the Gospel inscribed "according to the Egyptians," and that inscribed "the Gospel of the Twelve," they attempted [to write], but they did so falsely in the name of others. But the Evangelists did not "attempt" [it], nor did they leave it imperfect, due to not writing well; for they wrote truthfully, because of that which Paul says, "Whose praise is in the Gospel," referring to Luke the Apostle.

VERS. 5. What does he mean by "of the course of Abia"? Because there were two priests performing the liturgy in succession: Abia and Zacharias. Since, therefore, the former had ministered, after him, he says, Zacharias ministers. First, by his appearance, he alarms the priest, so that having become more cautious through that fear, he might receive the mystery with great joy. For what is this? he says; often offering sacrifices, I have not seen an angel! Aaron, the first high priest, did not see an angel when he entered into the temple, nor did Josedec the high priest. Zacharias, therefore, being in an anxious state and held by great fear—for the purpose of the vision was as yet unknown—Gabriel directs his voice to him, leading him to fearlessness; and the angel said to him: "Fear not, Zacharias." First, he dissolves his fear, so that having an untroubled soul, he might receive the message. For just as in a disturbed body of water it is not possible to accurately see the vision, so a soul agitated by fear is not capable of accepting any teaching until it is purified from fear. For this reason he said to him: "Fear not; I do not come to thee bearing a burdensome message, not bringing threats against the nation, not as Samuel to Eli, announcing the overturning of the priesthood."

VERS. 11. Why did the angel stand "at the right side of the altar of incense"? Because he was present bringing a favorable message. Why does he say, "of the altar of incense"? Because there was also another, brazen altar of burnt offerings.

VERS. 13. What is the connection? That the angel says to Zacharias, who was interceding for the people, "Thy prayer is heard." And concerning what does he say: "And thou shalt receive a son?" Because John was to point out to the people the one pointing to Christ, saying, "Behold the Lamb of God who taketh away the sin of the world"; therefore, this was on behalf of the people.

VERS. 17. What is "In the spirit and power of Elias"? "In the spirit," indeed, because he shall have the same Holy Spirit as Elias; "In power," however, on account of the magnitude of the ministry. For Elias will be the herald of the second coming, but John of the first; or we shall understand it in terms of the will and miracles of Elias, as I think. How is "to turn the hearts of the fathers to the children" to be understood? He calls the Apostles the children, and the Jews the fathers. He shall, therefore, turn the Jews to the teaching of the Apostles. For he who testified such things about Christ brought with the same testimony the disciples of Christ, and through this established their credibility. Thus also, "The disobedient to the wisdom of the just" is to be understood.

VERS. 20. On what account was Zacharias, hesitating, condemned, but the Virgin, hesitating, against the angel...

^A was in no way condemned? For she says, "How shall this be, seeing I know not a man?" What, then, is this paradox? Is there injustice with God? God forbid! Zacharias, indeed, therefore paid the penalty, having many examples of the barren and aged woman giving birth, yet looking to none of the former things, although he was learned in the law and explained the law to all. For it behooved him to look to Abraham and Sarah; it behooved him to remember Rebecca; it behooved him to remember the mother of Samson; it behooved him to recall Elcana and Anna and David singing in the Psalm, "Who maketh the barren woman to keep house and to be a joyful mother of children" (Ps. CXII, 9). Therefore, for this reason he receives punishment on his tongue, since he derived no profit from the reading of the law. But the Virgin, hesitating, did not receive punishment, first because she was to be the mother of Him who was about to judge the world; and Gabriel did not dare to inflict punishment upon the mother of the Judge, but worshipped with trembling, seeing in her the God who is the Creator. For it behooved her to keep the womb ^B immortal in which He was fashioning the second Adam. Besides these things, it was not just for the Virgin to pay a penalty for a word of hesitation; for the Virgin did not have an image of the things being accomplished in her, nor did she have a mirror in which to behold so great a mystery. Therefore she says, "How shall this be to me?" For I have never heard of a virgin having given birth without intercourse; I know of many who have given birth, but I know of none who have remained virgins after birth. Why is the Theotokos born from the barren woman? Because the Theotokos was to be born as a Virgin from Anna, nature did not dare to anticipate this blossoming of grace, but remained barren until grace caused the fruit to grow. For it was necessary that she be born firstborn who was to give birth to the firstborn of all creation, in whom all things consist. The passage, "The virgin pondered what this greeting might be," is for the meaning: Was this not perhaps an improper greeting of a man to a maiden, ^C rather than a divine one? Since there was also a mention of God in it, because he said, "The Lord is with thee." That "His name shall be called Jesus" signifies a Savior, or the salvation and healing of God. Why did he not say, "He is the Son of the Highest," but "He shall be called"? He speaks thus on account of the human; for the Lordly man was also called Son of God by the communion of the divine nature. The passage, "The Lord God shall give unto Him the throne of His father David," is adapted to the economy. By throne, he does not mean a sensory one, but one containing nothing mortal or transient, and ruling over the whole inhabited earth. "Over the house of Jacob," we understand to mean the Gentiles grafted onto the house of Jacob. And "Of His kingdom there shall be no end" refers to His eternal kingdom as God. She does not disbelieve the word, but asks for the manner. Zacharias therefore refuses to believe, but the Virgin does not disbelieve. He said, "Whereby shall I know this?" seeking to receive a sign in order to believe, ^D but the Virgin

^A says: "How shall this be?" The speech is credible, but the manner is impossible; nature knows not what you say. Since, therefore, she asked well, the angel says to her: "Pardon is granted to you in your hesitation." For he does not grant pardon to Zacharias, but rebuked him because he disbelieved, and yet he grants pardon to the Virgin; for there was no precedent for a virgin, but there were many precedents for one who was barren; for this reason he imposes silence as a punishment on Zacharias.

Why does "Holy" follow? Because you are indeed holy, but you must become holier; for when an artisan takes wood, or a smith takes iron, he cleanses it so that it may be more suitable for the work of art. And you, therefore, are a virgin, but you must become holier, in order to conceive the Holy One. Gabriel, revealing the explanation of the three ^B Persons, spoke as follows: "The Highest" is the Father; the "power of the Highest" is the Son; therefore concerning the Father he says that he is the Highest: "Thou alone art the Highest over all the earth." The whole Trinity, he says, is present with you, O Virgin, bringing about the restoration of creation, which said of old, "Let us make man in our image and likeness." For it was not fitting that it should be present in the ungrateful Adam, the first, but not be clearly joined to the second. "Holy Spirit": behold, the Holy Spirit; "and power": behold, again the Son—for Christ is the power of God and the wisdom of God. "Highest": behold, again the Father is proclaimed by this word. "And the power of the Highest shall overshadow thee": he indicates the Son, for Christ is the power of God and the wisdom of God. "Shall overshadow thee," instead of "shall clothe thee and wall thee about and be round about thee." Thus it should be read: "Therefore also that which is born of thee shall be called holy, the Son of God." The angel does not simply put "holy" immediately upon the unborn child, but having said, "That which is born [of thee]," since the word was common to those born of a woman, in order that the miracle might not be diminished by the common usage of language, he said, "Therefore also that which is born of thee": immediately, as if captivated by a certain fear at the stupendous character of the incarnation, and having considered the power of the one being born, and how great a dispenser of good things he would be to the race, he cried out in fear: "Holy," shouting upon this the same voice as the seraphim. For I do not see him apart from the Trinity, I do not see him stripped of the eternal divinity; for this reason I too have made mention of the Trinity.

The expression "your kinswoman" ^C suggests a certain meaning. "Let no one, O Virgin," he says, "on account of the paradox of your childbirth, consider you to be of some other nature; let no one, because of the miracle which transcends humanity, exclude you from human nature; let no one deny that the form taken from you is akin to men." You are a kinswoman of Elisabeth; although you become the Lady of Elisabeth, you consist of the same nature as she, bearing the same body as she, having the same soul.

And otherwise: Why does the angel not grant pardon to Zacharias, and yet he grants pardon to the Virgin who does not believe? Because he had many examples; for many barren women had given birth, but no virgin [had ever given birth]; whence she deserved to be pardoned saying, "How shall this be to me?"

since I am a virgin shall I give birth?"

How does she call Elizabeth the kinswoman of the Theotokos? ^A Either because they were from one ancestor, Jacob, or because before the promulgation of the Law, Aaron took for his wife Elizabeth, who was of the tribe of Levi, the daughter of Aminadab, the sister of Naasson, who was of the tribe of Judah.

VERS. 39. On account of the angel's word the Virgin went to the hill country; for he had said: "Behold, Elizabeth thy kinswoman, she also has conceived."

VERS. 41. Then John, being in the womb, was filled with the Holy Spirit and shared of the grace with his mother, and Elizabeth forthwith prophesied, saying, "Blessed art thou among women, and blessed is the fruit of thy womb." ^B

VERS. 42. It is rightly called "fruit of the womb," that which is in her, because it was without a man; for the children of fathers are fruits, but not of the mother.

VERS. 46. "My soul doth magnify the Lord, and my spirit hath rejoiced"; he speaks of the spirit and soul as the same thing.

VERS. 51. "He hath showed strength with his arm"; the Son is called the arm of the Father, meaning his power.

VERS. 53. "He hath filled the hungry with good things, and so on"; he designates the Jews and the Gentiles, whom he rejected and whom he took to himself.

VERS. 54. "He hath holpen his servant, as he spake to our fathers"; he says this on account of that: "In thy seed shall all the nations be blessed." ^C

VERS. 56. "And Mary abode with Elizabeth about three months," that is, until the birth of John; for she had come in the sixth month. She "abode," indeed, contemplating the outcome of the miracle, and being anxious about things concerning herself, wishing to learn what it behooved should happen. She did not say simply, "Let him be called John," but as a prophetess... for she did not know the things announced to Zacharias, for he was mute.

VERS. 60. "John," translated from the Hebrew tongue into Greek, signifies "grace of God."

VERS. 64. Why is Zacharias first made mute, and then speech is rendered to him? ^D In order that all, marveling as they heard the miracle, might receive John as he preached, having the miracle fresh in their memory.

VERS. 68. "Blessed be the Lord God of Israel; for he hath visited and redeemed his people"; and that whole prophecy is in Christ and concerning Christ.

VERS. 72. That, "To perform the mercy promised to our fathers," is such as this: The mercy which came to us reaches back also to our fathers; for they are partners of our joy, and they themselves, as it were, perceive it.

VERS. 73. How is it to be understood, "The oath which he sware, and the rest"? Because God said to him: "I will multiply, I will multiply thy seed; for the seed of Abraham was multiplied," to the seed and the nations shall be reckoned...

thy seed; for the seed of Abraham was multiplied into a seed, with the nations being reckoned to him through Christ, in whom they have believed. ^A That just as John had a miraculous birth, so too he has a miraculous understanding; for when it is said, "And thou, child," it is said as to one hearing and understanding. But he prophesies in the saying: "For Thou shalt go before the face of the Lord to prepare His ways"; this signifies that after a little while he ought not to have the child being reared with him. What salvation of knowledge does Zacharias speak of? The saving faith in Christ, and that the knowledge of salvation shall be in the forgiveness of sins.

CHAPTER II

That the census becomes useful, so that the Scripture might be fulfilled which says: "And thou, Bethlehem, house of Ephrath." The census takes place, sending the Theotokos forth from there. Why did the evangelist say, "Her firstborn son"? As being the first among all. That He is placed in a manger, so that He might deliver us from unreasonableness. ^B What are the things that Mary kept, as the text says? The things the angel said to her, as many as the angels now sing, as many as the shepherds say; and she concluded from all of them that the One born of her is God. That which was cut off in the circumcision: some say it was dissolved into the four elements, others that it was cast upon the earth so that it might sanctify the earth, as also His shed blood and the water; others [say] that He preserved it in the way He knew, taking it back in His resurrection; for indeed we too in the resurrection shall receive our body whole. That the evangelist says, "When the days of their purification according to the law were accomplished," he rightly added this; for it was ^C purely of an impure person [to be able] to give birth to the Pure. That which is said about Simeon, that "He was waiting for the consolation of Israel," this is: When through Christ he might find consolation, that is, relief, for Israel. "Now dismiss Thy servant, O Lord, according to Thy word, in peace"—concerning "dismiss," He spoke of the life in the flesh; concerning "according to Thy word," [it is] because such a prophecy had been given to him. That the Lord is set for the fall of many and the rising again in Israel is understood only in a praiseworthy manner; He is set for the fall of the passions and evil thoughts ^D in each of the believers, but for the rising again of the virtues and every thought pleasing to God. How must "And for a sign which shall be spoken against" be understood? A sign, on account of the cross and the passion there; and spoken against, because some said He was passible in His passion, while others [said] the opposite; and some called Him earthly, others heavenly; for that the cross is a sign, hear: "And Moses set the serpent upon a sign," that is, upon wood.

^A VER. 35. "And a sword shall pierce through thine own soul," speaks of the passion of Christ. The phrase, "That the thoughts of many hearts may be revealed," shows that after the scandal that occurred at the cross of Christ for both the disciples and the Theotokos herself, a healing would very quickly follow through faith in Christ. Or otherwise: so that the thought of each one may be made plain, how he esteemed Him, and who loved Him, and who hated Him.

VER. 38. What does it mean that the prophetess Anna gave thanks to God? It means she was offering praise. And she spoke of Him, that He would be the Redeemer, the Savior, and that He would turn sorrow into joy.

VER. 40. He increased in wisdom and grace, not by receiving anything [that He lacked]—for He always possessed the fulness—but by God the Word causing the manifestation of wisdom and grace to extend little by little according to the growth of the body.

VER. 48. How does the all-holy Theotokos say, "Behold, I and Thy father were seeking Thee sorrowing"? Knowing that He was [born] from an undefiled virginity, she speaks thus on account of the doctors who heard her, because they supposed Him to be from fornication. How did they suppose that He had gone away? Was it as if He were wandering or had perished? No; but as thinking that He had left them or had departed from them. Therefore, she also named Joseph as His father for the sake of the Jews. He, cutting off this suspicion, said again, "Did you not know that I must be in My Father's house?" declaring God to be His Father, and not Joseph. He said "in the house of the Father" because of the temple in which He was, where He was also found when sought.

VER. 51. Why is it written: "And He was subject to His parents"? To provide us an example of His life, even without [formal] teaching.

VER. 52. [The fact that] He increased in wisdom and stature signifies that He brought the illumination of the Divinity along with the time of His age.

CHAPTER III.

VER. 1. Why does he mention the time of the rulers, saying: "In the fifteenth year of Tiberius Caesar"? So that we might know that in the times of the incarnation, the Jewish principate had altogether ceased.

VER. 2. Why did the word come to John in the desert? Because many children were to be born through him to the desolate and husbandless [Church], rather than to her who possesses a husband.

VER. 3. The baptism of the Jews was utterly imperfect; that of John was more perfect through repentance; but the baptism of Christ cleanses sins without repentance.

VER. 5. How is "Every valley shall be filled, and every mountain shall be humbled" to be understood? Since he said, "Prepare the way of the Lord," he answers as if someone were wondering how this could happen, saying that every obstacle to the path of virtue—such as a mountain, and if there is a depth of malice—will be made ready for leveling by Christ; which is

^A a mountain, and if it has a depth of malice, it will be prepared for leveling.

What does it mean, "And all flesh shall see the Salvation of God"? That is, not only the Jew, and this one or that one, but it shall be preached to the ends of the earth.

Because John, when questioned by the crowds, provided for each their own proper aid; to the crowds, to use mutual kindness; to the publicans, to forbid greed; to the soldiers, to extort from no one.

Why does he come to baptism at thirty years of age? Because this age is established; thus also Adam was created perfect, and received the natural law.

There appears to be a certain disagreement regarding the genealogy of the Lord Christ according to the flesh, according to Matthew, tracing him from Solomon, and the birth according to the flesh: for the one reaches Mattan, and Jacob, and Joseph, while Luke, from Nathan, reaches ^B Matthat, and Heli, and Joseph, without doubt each of them concluding at a different lineage. And it seems impossible that Joseph, who is counted as the husband of the most holy Theotokos, should have had both Jacob and Heli as his father. But let us consider that the disagreement is merely apparent: the third from the end according to Matthew’s genealogy is Mathan, while the fifth from the end according to Luke is Melchi. Estha became the wife of these two at different times; for Mathan, having taken her first and begotten Jacob from her, subsequently died; then Melchi took her, being a widow from the same tribe but a different lineage, and begotten Heli from her. Jacob, therefore, and Heli are brothers by the same mother, born of Estha. But when Heli had taken a wife and died without issue, according to the law Jacob went in to her as a brother, intending to raise up children for his deceased brother Heli. He therefore begotten Joseph, and Joseph was found to be the son of Jacob by nature, but of Heli by the law. Matthew, therefore, mentioning the natural father of Joseph, named Jacob and the lineage from which Joseph descends; Luke, however, naming the legal father of Joseph, said Heli, and the lineage from which Heli descends; whereby, the two fathers meeting back at David, all ambiguity is removed.

CHAPTER IV

How is it understood: "He showed him all the kingdoms of the world in a moment of time"? It means, he described the world in speech, and in a way displayed it, as he thought, ^C in his mind.

How is it understood: "And Jesus returned in the power of the Spirit into Galilee"? It speaks of this because of the divine signs which Jesus performed, using the power of the Holy Spirit as his own proper power, not—as the saints do—having received this from without or as something lent.

The things written in the prophet Isaiah were fulfilled in him; for he it is who was anointed in his divinity, he who evangelized the fishermen, he who delivered those held captive by the evil one.

VER. 34. Why does the unclean spirit proclaim him, saying, "I know who you are, the Holy One of God"? ^A It was suspecting, by means of such praise, that it would make him a lover of empty glory. Why did the Lord allow it to cast aside the man in whom it was? So that it might become manifest to all that the demon had spoken, and not the Lord from the heart of that man.

CAPUT V. That through the fisherman's craft Christ the fisherman himself fishes for disciples, when he says, "Let down the net."

CAPUT VI. VER. 1. What is meant by the evangelist saying, "On the second-first Sabbath"? ^B Saint Isidore of Pelusium says it is called second-first because it was the second day of the Passover, and the first of the Unleavened Bread. But if it is called a Sabbath, do not be surprised; every feast day is called a Sabbath, as it denotes rest and cessation from labor.

"Why did Jesus go out to the mountain to pray, and, he says, 'was spending the night in prayer to God'?" He showed by this, as Cyril says, an ascetic model, demonstrating it to them through actions even before through words, as when he says, "But you, when you pray, shut your door."

CAPUT VII. VER. 37. The woman who came into the Pharisee's house, who was a sinner, is not the same as the one in Mark, ^C nor the one in John, nor the one in Matthew. For those others performed this act during the passion itself, whereas this one did so during the midst of his miracles.

VER. 50. Why does he say to the woman, "Your faith has saved you"? Because she believed that he has the power to forgive sins.

CAPUT IX. VER. 49. That the disciples saying to Christ, "Master, we saw someone casting out demons in your name," is not a speech of those who are envious, but of those wishing to learn whether this would be granted to others as well.

Because he says, "He who is not against you is for you," it signifies: those who love me, whoever desires to fulfill [my will] for my glory, are crowned by the grace that is with me.

VER. 54. ^D Why, when certain people did not believe the apostles, and the disciples said to Christ, "Lord, do you want us to tell fire to come down from heaven and consume them?" did he rebuke them? To restrain their irascibility and cruelty, and to remind them to be patient always, not just now. This they said looking to Elijah; thus they were not yet fully possessed by the new grace, but still looked toward the old law.

VER. 61. He who said, "I will follow you, Lord, but first permit me to bid farewell to those in my house," showed a promise worthy of emulation;

^A but to seek [so soon] to bid farewell belongs to a wavering mind.

VER. 62. No one having put his hand to the plow, and looking back, is fit for the kingdom of God. For as, he says, a farmer who has begun to plow, if he ceases in the remainder, loses the whole; so too is it with one who works according to God, if he be found occupied with anything else.

CHAPTER X

VER. 1. Why did He take unto Himself other seventy disciples? Because there was to be much preaching, and in many places, both to the Jews and to the nations.

What is the significance of: "I beheld Satan as lightning falling from heaven"? This shows that if their prince has fallen, what do the servants expect to suffer at your hands? He says "as lightning," because he was luminous by nature, even if he became dark by his own will. For what God makes is good; but what the devil changed is evil: or it signifies that he was brought down from on high to the earth, from glory into disgrace.

"To tread upon serpents and scorpions" is said concerning the demons.

"Do not rejoice that the spirits are subject to you," which means: do not boast in vain. "But rejoice that your names are written in the heavens," he says, not [written] with ink, but by the memory of God.

VER. 29. The lawyer took "neighbor" in a different sense, vainly puffed up; for by saying, "Who is my neighbor?" he puts forward this: "Who," he says, "is equal to me?" viewing the righteous man as the neighbor to the righteous. But Jesus spoke according to compassion and the method of healing.

VER. 30. "A man was going down from Jerusalem to Jericho," from the high and peaceful life in Paradise; for this signifies peace. He was cast down to Jericho, the hollow, the low-lying, the burning and stifling [place], that is, to the life of the passions. By "thieves" he means the company of the demons, or the passions, which, having stripped him of the garments of virtue, inflicted the wounds of sin ^B upon the one who had fallen; the one who healed him [is Christ].

VER. 32. By "Levites and priests" he means the Law, as that which did not heal the one who had fallen. And "Passed by," that is, seeing him, he went back to where he came from, bringing no help.

VER. 33. The "Samaritan," either he who is thought to be humble, as he was himself considered and called by them; or he who, through this [appellation], indicates every man received by the same nature, Jew and Gentile alike.

VER. 34. By "beast of burden" he means His own body; for He joined the Godhead to humanity; "mounting him," He healed [his] sins, that is, the wounds. He calls the "wine" the teaching method that is astringent. With oil, however, because He tempered this word with kindness; and this was so that He might recline with publicans. "He set him on his own beast," for in Himself He carried us; for we are members of His body.

By "Inn," He calls the Church which receives all men; but not according to ...

the law which saith: "An Ammonite and a Moabite shall not enter into the CHURCH of the Lord." VERS. 35. "To give to the host two denarii for his care," signifies that He says to the overseers of the Church, the apostles and teachers: "At My second coming, I will reward the teachers who have taken care." VERS. 42. Faith is better than hospitality; and this Christ shows in Martha and Mary. For while the latter was busy about the service, He preferred the former, as she was listening to His word; yet, nevertheless, He did not turn her away from the works which she was performing, but He accepted the other in those things which she was offering.

CHAPTER XI

CHAPTER XII

"From him who takes away your goods, do not ask them back." For, he says, a man’s life does not consist in the abundance of his possessions, for the measure of life is not extended by wealth. ^A VERS. 32. *Fear not, little flock*, is said instead of, "Do not disbelieve." He calls the saints "little," either because a small place is reserved for the saints in this world, since they are voluntarily poor, or because they are inferior in number to the multitude of angels.

VERS. 35. *Let your loins be girded*, means let your mind be ready for the labor of useful works; wherefore the lamp of doctrine should be kindled and watered by the practice of virtue. He calls it "a wedding," because there is no sadness there. He says "in the night," because of the uncertainty, and by saying "in the second and third watch," he points to those who expect his coming. *Blessed*, he says, *are those servants*; for he will gird himself and minister to them; that is, he will deal with us as equals, and as if we were laboring, he will restore us, offering us spiritual delights. Or by the first watch he indicates the first age, by the second the middle age, and by the third old age.

VERS. 47. Why did the servant who did not know his master’s will give an account? Because he did not wish to know it, although he could have learned it. The discourse similarly implies that one who knows and is negligent must be beaten with many stripes. By saying, *For everyone to whom much is given, much will be required from him*, he shows that the judgment of teachers is more burdensome. ^B By "fire" he speaks of our homes, in which he wishes to set ablaze the swift and fiery action of their preaching quickly.

CAPUT XIII.

VERS. 1. Regarding the Galileans of whom it was reported to Christ that Pilate mingled their blood with their sacrifices, it is necessary to know that these were men who followed the dogmas of Judas the Galilean, whom Luke himself mentions in the Acts of the Apostles. Such, therefore, was the dogma of Judas, as Josephus said: He taught that no one should be called lord, and he opposed the sacrifices offered for the Roman emperors and their safety, as not being according to Moses. On account of this, Pilate, being angered, slew them at the very sacrifices offered by them according to the law. Christ therefore says that those who suffered were not the worst of sinners, but they were sinners because they were factious.

VERS. 4. [Those] *on whom the tower fell, and slew eighteen*, by the tower signified the city, and by those who were crushed, those who were to be slaughtered by Titus.

VERS. 6. The parable of the fig tree argues the fruitlessness of Jerusalem, which produced only bitter leaves and blooms for appearance, but did not have fruit. He says he came three times: through Moses, through the prophets, and through himself. This evangelical fig tree is human nature; the master is God which to it, through itself. The evangelical fig tree, it is human—the master is God...

house, is the one who commands the fig tree to be cut down as barren. And as to *Let it alone for this year also*, he says, because by the law and the prophets they were not improved, let it be watered by my doctrines; if it should bear fruit, well; but if not, in the future you shall cut it down, into the subsequent age and into the judgment. There is, moreover, the first rejection, which was in Paradise; the second, which was in the law; the third, the one in grace. ^A She who was bent to the ground suffered this from the savagery of Satan, as though abandoned by God, clearly, on account of her own transgressions. The words *Get out and go from here*, which were spoken by the Pharisees, proceed from envy; for they did not want anyone at all to be benefited, for fear that divine signs might be performed, out of envy. But when they say, *Herod wants to kill you*, they are speaking out of a pretext and to intimidate. Therefore, knowing that they are lying, he says, *Tell that fox*. Some have thought that by "fox" he meant Herod; but this is not the case; rather, he calls their craftiness and wickedness a fox, most aptly using the proximate term; for he did not say, "to that fox," but "to this one." And rebuking them, he adds, *Behold, I cast out demons and perform healings*; by saying, *I am perfected*, he indicates his death, and that he dies willingly, and that neither Herod nor they themselves could do anything before the time. The statement, *It is not possible for a prophet to perish outside Jerusalem*, he says concerning himself, adding this word as an accusation. ^B

CHAPTER XIV

^A What is signified to us by the building of the tower is this: that those who have chosen to lead a glorious life should deposit sufficient zeal in this, and persevere in their purpose. As for the words, *Or what king going to encounter another king in war?* and what follows, this signifies that our battle is against the enemy powers, as the Apostle says; and further, it is against the inclination of the flesh. Having God as our helper, let us by no means petition our enemy demons for peace, which is to be enslaved by the passions; but rather let us resist them, with all our soul and without ceasing calling upon our mighty God for assistance.

CHAPTER XV

Regarding the drachma, the holy Gregory speaks thus: Christ lit a lamp, signifying clearly his own flesh, and swept the house, cleansing the world from sin; and he sought the drachma, the royal image buried by the passions; and he calls together the friendly powers at the finding of the drachma, and makes them partakers of his joy, considering them as initiates of the economy.

When the Lord Christ said, *A certain man had two sons*, he refers to sinners and the righteous; he calls him the younger son, not on account of his age, but on account of his character. And the expression, *Give me the portion of the substance that falls to me*, means: I wish to be independent and not subject to you; and the father gave him what was falling to him, his autonomy, the natural law. ^B And *he went abroad* is to be understood not as a change of place, but as a change of intent; he withdrew from God, and God from him. And he *wasted his substance*, that is, his innate reason, his prudence, and the rest. And a famine occurred for him of hearing the Word of God. And, he says, he *clung to one of the citizens*, that is, to a demon; therefore he sent him into his fields to feed swine, to have a swinish life. For thus do the demons honor those who honor them. And he fed swine! For, growing old in malice, he becomes a teacher of profligacy. And *he desired to fill his belly with the husks that the swine were eating, and no one would give to him*; this is that, while teaching others evils, he himself did not receive his fill of evils. He likens sin to husks, because they are sweet and rough, just as sin is. ^C *But coming to himself*, which is to say, reflecting on his former state, he said: *How many hired servants of my father abound with bread*—that is, they are instructed from the Scriptures! *Rising, he came to his father.* Rising from pleasure, he came to God. *When he was yet a great way off*, means: goodness anticipated his repentance; and the rest follows in order. *Bring forth the first robe*, that is, the faith. *And give a ring in seal*, that is, baptism. *And sandals*, the evangelical way. *And the fatted calf*, Christ immolated for the world's conversion. *And they began to make merry.* For there is joy in heaven over one sinner repenting. That the elder *murmured*, this is said not to imply envy in the saint because sinners are saved, but to show the superabundance of goodness. Since ^D

the parable speaks in this way, one must not examine everything in the parable; nonetheless, by speaking such things, he secures the good, so that they might not admit envy at the salvation of sinners. Others say the elder represents the angels, and the younger represents men; others, that the elder signifies Israel according to the flesh, and by the younger, the nations; but Saint Cyril does not accept these. ^B

CHAPTER XVI

being set aside; but the holy Dionysius calls the bosom of Abraham the most divine resting places. ^B

CHAPTER XVII

Verses 5-6. Concerning the more ancient saints, the Apostle says, "By faith they conquered kingdoms." The apostles, therefore, knowing this, say to Christ, "Increase our faith." They do not ask for faith simply—for they were not faithless—but for an increase of faith, that is, for confirmation in it.

Verses 7 and following. "Who among you having a servant tending sheep..." He teaches that the power of the Lordly authority demands obedience from servants everywhere as a debt. For, he says, he will not acknowledge a favor, even if all that ought to be done has been done by him; but if he does not fulfill it, there is danger; but if he does fulfill it, there will be no favor.

Verse 21. By saying, "The kingdom of God is within you," what does he mean? He says that it lies in your own wills to choose it.

Verse 22. What does Christ wish to say when he states, "Days will come when you will desire to see one of the days of the Son of Man, and you will not see them"? That is, the days of his life together with them upon earth; although even at the end they will be with him. He said this because of the tribulations which they were about to endure from tyrants.

CHAPTER XVIII

Verse 2. Who could this judge be? Let David speak: "God is a righteous, strong, and patient judge"; just as it is possible to hear him saying again that "neither from the east, nor from the west, nor from the desert mountains, for God is the judge." But God has, as it were, a city of his own—which one is that? The Church. "Glorious things are spoken of thee, O city of God." This city is an imitation of the heavenly city, Jerusalem. "Neither fearing God nor regarding man"; for God has neither a God to fear, nor a man to regard; for there is no respect of persons with him.

Verse 5. Every ecclesiastical soul, having left and cast aside the devil who is her calumniator, and having embraced Christ, becomes a widow, and beseeches the judge every day and night, saying: "Grant me justice from my adversary." Who could this adversary be, against whom we pray night and day? Let the Apostle Peter say: "Little children, your adversary the devil walks about as a roaring lion, seeking whom he may devour."

Verse 6. The judge of iniquity is not God, as many babblers say; but there was a certain unjust judge at that time, as Chrysostom says, toward whom Christ constructs the parable. He wishes by this to show that we must not grow weary in praying. But in saying, "How much more will your heavenly Father [give]!" he indicates that the unjust judge is one thing, and God is another. But when you understand God to be the judge of iniquity, do not fear to call him the judge of iniquity and not of justice; "for the law is not laid down for the just."

^A The parable of the Pharisee and the publican shows that one must pray with understanding; for his faults were many. He admired himself, and condemned many others along with the publican. True, therefore, is the written word: "There is a just man perishing in his justice."

How is it that the Pharisee, having boasted of his own righteousness, is condemned, whereas Job is yet more justified in this same matter? Because the former boasts when no one is opposing, disturbing, or provoking him; whereas the latter, when he is praised, hides himself, and when he is accused by Eliphaz or the devil, he strips away the charges brought against him. (By the Pelusiote.)

The evangelist says that they understood none of these things, but this word was hidden from them, that is, regarding the resurrection. Why? Because, being fishermen, they did not yet know accurately what the prophets had said about him.

The blind man, hearing the Scriptures, regarded him as both the Son of David and as God, and did not cease his cry; whence he also hears: "Thy faith hath made thee whole." He permits him to speak and to cry out, demonstrating his faith to those present.

The voice became light to the blind man; for the word was from the true light. Being healed, he followed him.

^B Why did Zacchaeus the publican, having received Christ, return fourfold to those he had defrauded? He did this in accordance with the law which commands that, for one, one should pay back four sheep. Zacchaeus, unaware of what he was doing, moved by a burning zeal and flaming with divine love, climbed up into a sycamore tree; but the Lord, perceiving something mystical, said, "Come down from there, come down from the sycamore; remember that Adam, having been stripped naked, hid himself under a fig tree; you, wishing to be saved, do not climb up into a fig tree; I must make this sycamore wither and plant another tree, the Tree of the Crucified Christ."

The purpose of the present parable reveals the entire power of Christ's dispensation. For He, being a man, went up to receive a kingdom for himself; clearly, the Father and the person of the Word gave the kingdom to the assumption (of humanity) to the Son who had become man. But the citizens who hated him are the Jews. And who were the servants he called, dividing among them the ten minas? Those perfect in habit, who knew how to initiate others; when the nobleman—noble, indeed, by reason of his divinity—had returned after receiving the kingdom, they will delight, having increased them tenfold and fivefold. Therefore, they will be over ten cities or five; that is, they will be glorified more than before. But it will be a disgrace for those who were overcome by sloth. To him who hid the talent—that is, the grace which each one had received—He says, "Why not to the bankers?" That is, "Why did you not put it to use for those who know well how to test what comes from you? For I, on coming, would have exacted it," that is, I would have demanded with interest what was mine; and the former received good things, but those who did not wish...

^A that noble man to reign over them, were slain before him. He speaks of what they suffered finally in the capture [of the city]; and at his fearful coming, all shall be delivered to slaughter as if for extermination.

That the benevolent Lord wept over Jerusalem: that he might show that he grieves for her, whence also thirty-five years after his assumption, the capture took place, God granting a delay of repentance for her. ^B The "If you had known, even you, the things that make for peace," this means, that had you known the things useful and necessary for being at peace with God through faith and grace, such tribulations would not have awaited you; but they were hidden, he says, from your eyes; that is to say, you did not willingly wish to know. And he calls it the time of your visitation, which he himself made by descending as one visiting them.

CHAPTER XXI

That the widow offered two lepta; these are the small coins; but she was accepted superabundantly; because, while possessing her whole livelihood, she offered everything with great generosity.

CHAPTER XXII

That by saying, "I have desired to eat this Passover with you," he shows that he suffered willingly. How is it understood that he says, "I am in your midst as one who serves"? He says this because of the assumption [of human nature]. The "that you may eat and drink at my table in my kingdom," he says because of the splendor of the saints from thence, by a metaphor ^C of those who dine with kings. Why did he leave the others and speak to Peter: "Simon, Simon, behold, Satan has desired to have you, that he may sift you as wheat"? That he might teach him not to trust in himself. And what is to sift? To disturb, to harm; for it is the custom of Satan to assail those who are approved, just as we see in Job. And by saying, "I have prayed for you," he showed that he prays as a man; and the "When you have turned again, strengthen your brothers," so that they might not fall into despair, is equivalent to: Be a support and teacher to those who are walking by faith.

How, after he previously said not to possess a wallet, and brass, and a staff, and other things, does he now say: "He who has a wallet, let him take it, likewise also a bag; and he who does not have one, let him sell his tunic and buy a sword"? At the beginning, ^D granting them the power of his own strength, he showed that those possessing that need none of these things for the preaching, as they went forth to the Gentiles; but at the time of the passion, he hints at the poverty which would now be theirs in Judea, that they would be deprived of many things for the time being, and would be hungry and naked, and in these things they would show their own philosophy. Furthermore, he says this so that they might learn to be moderate; furthermore, so that they might bring something of their own, and not, as if listless, [expect] the whole

^A be thought to rely entirely upon the impulse of God regarding things where they might act. In saying "buy swords," he foretells the incursion of the Jews against him, speaking of these things in a riddle; for he does not wish to speak clearly of the betrayal, lest he disturb them. When they said, "Lord, behold, here are two swords," and did not understand what was said, he himself says: "It is enough." If, therefore, he had truly needed human help, not even a hundred swords would have been enough; but since this was not the case, even two are superfluous. Thus, he speaks these words for the sake of indicating the betrayal, so that they might know that he foresaw it, not for the sake of them being used.

^B Vers. 44. He sweat as it were drops of blood, thus manifesting his humanity. "An angel strengthened him"—not as one in need, but that the scripture might be fulfilled which says: "Let all the angels of God strengthen him"; that is to say, on account of the magnitude of the wonder, the angel appeared glorifying him, in effect saying, "Yours is the power, Lord; for you have prevailed over death and liberated the race of mankind."

CHAPTER XXIII

Vers. 2. Incredulous was the accusation under which Christ was accused by the Jews. For he neither forbade the paying of tribute to Caesar, but rather he himself paid it; nor did he wish to reign, but when they sought to make him do so, he withdrew from there. He was not arrogant; for he went about on foot. And Pilate indeed understood this. He asks, therefore, mocking them, "Art thou the King of the Jews?"—though the Lord does not deny that he is truly King.

Vers. 7. Why, when sent from Pilate to Herod, does he answer nothing? Because it was not right to answer a man who had nothing worthy of a response. At the same time, it was not the time for teaching, nor for demonstrating the power of signs to one eager more for a spectacle of wondrous things than for seeing signs of divine power.

Vers. 11. Herod mocks that which is noble and honorable. Yet this very mockery bears witness that Christ had done nothing wrong. For it was not fitting to clothe in a brilliant robe a man who had done or said anything evil. Whence the Jews are put to shame, even by their own tribunal and accusation, when the accused departs wearing a robe of splendor — although Herod did this out of mockery; yet he would not have done this had it been a time of wrath.

Pilate also testifies again that the verdict of Herod was that the Lord had committed no crime, from what he said to the chief priests and the rulers: "You have brought me this man as one who turns away the people, and behold, I have examined him before you and found no fault in this man in those things of which you accuse him; no, nor yet Herod."

Vers. 17. It was their custom to release one at the feast; knowing this, Pilate counseled that he should rather release him, but envy would not allow it.

^A Vers. 28. Why does He chide the weeping women when He was going to the cross? As a conqueror of death; for sympathy brings consolation to him who dies against his will, but it carries an insult to him who dies willingly. For this reason He chided them, and foretold the future events which the war of the Romans brought about. ^B Vers. 31. He calls Himself a green tree, because of the divine, immortal life in His body, and because it is fruitful and flourishing. What He says is this: If, He says, the Roman soldiers and their governor Pilate have subjected me to such terrible insults, what will they do to you, the dry and unfruitful wood, that is, the people of the Jews, when the Roman armies make war upon you, seeing nothing in the people of the Jews themselves to be wondered at, nor any fruits of righteousness, on account of which it would be fitting for them to be deemed worthy of honor and forbearance on their part? Indeed, they will rather consume you like dry wood; that is, they will utterly destroy you on account of your impiety toward the Savior.

Vers. 39. How is it that Matthew and Mark say that the two thieves reviled the Lord, but Luke says only one? Because in the beginning, the two thieves were saying things similar to the Jews, flattering them, in case they might find any help from them; but after they saw that what they were expecting did not happen, one of the thieves came to his senses and encouraged the other to do the same. But from where did the one come to his senses? For he had not yet seen the wonders that occurred during the crucifixion. Perhaps from the words which the Lord spoke freely to the Father: "Father, forgive them this sin, for they do not know what they are doing."

Vers. 42. While Matthew and Mark, hastening to relate other things, went as far as the point where the thieves reviled Him, and omitted the rest of the history regarding the cross, Luke, passing over those earlier things as having been related by the others, narrates what those had omitted—that is, the conversion of one of the thieves—beginning from the voice which the Lord spoke: "Father, forgive them."

^C Vers. 43. How was the Lord's promise to the thief fulfilled? As by God. For if He is in Hades and in heaven, yet He is also in paradise, as God. That the Apostle also says, "That they should not be made perfect without us," how did the thief receive paradise? Because that is not the promise of which Paul speaks, but the heavenly goods; for God does not promise that we shall enter into paradise. Where is what was said fulfilled, "When I am lifted up, I will draw all men to myself"? This was fulfilled both on the cross and in the ascension. On the cross, indeed, because He began to draw many, whence even the centurion, seeing what was happening, glorified God; ^D and so did the thief, though he had not [yet] seen [the end]. Some of the Jews also beat their breasts, thoroughly moved and coming to recognition.

CHAPTER XXIV

Vers. 15. Why does He appear to the disciples who were walking to Emmaus? Because in the meantime they were laboring under unbelief.

How so? Listen. For they say, "We were hoping that he was the one," and the reports of the women appeared to them as nonsense, and they say many other such things. Why, while conversing with them after the resurrection, did He vanish from them? In order to draw them into a greater longing; and besides, as he says, that divine body did not have it in its nature to dwell with them constantly as before, for it had become more subtle and more godlike.

That they did not find the Twelve at that very hour and announce to them the things concerning the Lord and the journey, but after some hours—as much as it was reasonable for them to have spent in traversing the distance of sixty stadia; during which interval the Lord was also seen by Simon. And those others were saying to the two, "The Lord has truly risen and appeared to Simon," while they themselves were explaining the things on the road and how He was known to them in the breaking of the bread. And—he says—while they were speaking these things, He stood in their midst, their eyes no longer being restrained. Regarding the verse, "He was carried up into heaven while blessing them," it must be understood as having occurred after forty days.

SCHOLIA ON JOHN. From the same manuscripts of the Vatican library. CHAPTER ONE.

God, He shows, that you may not think of a preexistence of the Father; for as the splendor of the sun, which is from the very nature of the sun, is not said by us to be posterior to the sun's nature, so also the Word is from Him, and is not posterior to Him. ^A VERS. 3. *All things were made by him*; that is, not only sensible and tangible things, but also intelligible ones. One ought not, however, to place a full stop there, as the heretics do; for they say thus: *That which was made, in him was life*, wishing to call the Holy Spirit a creature. Then, speaking of creation, He adds [something] concerning providence: so that we may not doubt how He created, He says, *In him was life*; that is, in Him all things live, and in Him are provided for; [which is] similar to what is said of the Father: *In him we live, and move, and have our being*. VERS. 4. What is, *And the life was the light of men*? He calls the spiritual light that which illuminates the soul itself. VERS. 5. What is [the meaning of], *The light shineth in darkness*? He calls darkness either death or error. The great Gregory, however, understands it of the flesh of Christ; others, however, say that the light is the doctrine. *And the darkness did not comprehend it*. Because neither did error overcome Him, nor death, nor human passions. VERS. 6. *There was*, not "He was born" or "He simply existed," but it indicates the mode of His mission. *That lighteth every man*. And how are many without light? Inasmuch as He came to them, He illuminated all. VERS. 10. *And the world knew him not*. He calls the world here the common and vulgar [sort], and that which adheres to the world. VERS. 11. *He came unto his own*. This is said of the Jews, as a chosen and peculiar people. What place did He leave, He who fills all things, [when He] came? He did not change his place, but by His descent to us He accomplished this. VERS. 12. *He gave them power to become the sons of God*. He did not say that He made them [so], but, *He gave them power*. — *And the Word was made flesh*. Not that His nature was transformed into flesh, but remaining what He was, He assumed the form of a servant. *Was made*, is added in a material way, if I may so speak, on account of those who say He was a phantom. VERS. 14. What is, *He dwelt among us*? *He dwelt* does not mean the same as "dwells"; so that hence is resolved also [the statement] *the Word was made flesh*. The divine apostle Paul says that he has knowledge of the Word in part; but the great evangelist John says that he beheld His glory full, the glory of the Only-begotten from the Father, full of grace and truth. And nowhere, indeed, does the holy Paul say he has knowledge of the Word of God [except] in part; for He is known only in a certain way from His operations. For knowledge concerning Him according to substance and person exists inaccessibly for all angels and men alike, and is known by no one at all. But St. John, having received a perfect discourse for men concerning the incarnation of the Word,

^A said that he beheld His glory—that is, the logic, or rather the purpose, according to which God became man; he beheld Him full of grace and truth. For the Only-begotten is not endowed with grace insofar as He is God by essence and consubstantial with God the Father; rather, insofar as He by nature became man via the economy, and became consubstantial with us for our sake, He is endowed with grace for us who are in need of grace from His fullness, receiving at all times, according to our every progress, the grace that corresponds to it. So that he who preserves the logic perfect within himself might obtain the glory—full of grace and truth—of the Word of God who was incarnate for our sake, who for our sake glorified Himself according to our own [nature] and sanctified it by His presence. For "when He is manifested," he says, "we shall be like Him." ^B *Glory as of the Only-begotten from the Father, full of grace and truth.* The word "as" here signifies not comparison but likeness; it is as if to say: "Such as it was fitting for Him to have, being the only-begotten and genuine Son."

VERS. 15. *John bears witness concerning Him.* For what reason is this said? Because the glory of John was great at that time, and so great that Josephus even says the city was destroyed on account of his death. What is this, "He cried out"? He signifies his boldness of speech through this. *He who comes after me has been made before me, because He was before me.* "After," that is: "he who preaches after me." "Before me," that is: "more noble, more honorable." "He was before me": He says this not because He was made to be after me through some progress, but because He was always first, even if He arrives later.

VERS. 16. *What is this: "From His fullness we all have received"?* Because He does not have a communicable gift, but possesses it as an original root and fountain, so that the name of "fullness" is to be taken as meaning the super-perfect. ^C *And grace for grace*; that is, in place of the old, the new.

VERS. 18. *Who is in the bosom of the Father* indicates the consubstantiality.

VERS. 23. *I am the voice of one crying in the wilderness*, how are we to understand that he says this? He fled to the prophet, making his discourse trustworthy; for Isaiah says this. *Whom you do not know.* That is: "Concerning whom you do not have a true opinion."

VERS. 27. *Of whom I am not worthy to unloose the strap of His sandal.* He signifies therein the lowest ministry.

VERS. 28. *Why does he mention that these things happened in Bethabara?* Lest anyone say that He spoke with boldness in a corner, and not in the presence of a multitude. However, one must know that the accurate copies read *in Bethabara*; for Bethany is not across the Jordan, but is near Jerusalem.

VERS. 29. *Behold the Lamb of God.* He calls Him a lamb, reminding them of the prophecy of Isaiah, and of the shadow of the type.

VERS. 30. *He was made before me*; that is, "more noble"; and more noble because He will baptize in the Holy Spirit, ^D because He is to take away the sin of the world.

^A VERS. 33. *And I knew him not*, he says, because I was a kinsman according to the flesh. For the angel said to Mary: *Behold, Elizabeth thy kinswoman*. In order, then, that he might not seem to be gratified on account of kinship, he says: *I beheld the Spirit descending upon Him*; and, *Upon whom thou shalt see the Spirit descending*. He says all these things in accordance with the truth, and by them he removes suspicion. VERS. 36. *Looking upon Jesus as He walked*, he says: *Behold*; so that he might draw those who had not paid attention, both through their eyes and through his voice. VERS. 38. Why does He ask, *What seek ye*, He who knows all things? So that He might draw them to Himself by the question. VERS. 39. If elsewhere it is said that *the Son of Man hath not where to lay His head*, how does He say here: *Come and see*? It did not mean that He did not stay in a house, but that He did not possess a house or a private dwelling of His own. Why, when the disciples of John came to Him, did the evangelist mark it by saying: *It was about the tenth hour*? So that he might demonstrate their zeal by the hour. VERS. 41. Why did he not indicate the name of the other, but only the name of Andrew? Because he himself who was writing was [the one]. VERS. 42. Why does He say: *Thou shalt be called Cephas*, and not, "I shall call thee"? Because it was then the beginning, and He did not wish to show His authority. VERS. 48. What is the meaning of the words: *Before Philip called thee, when thou wast under the fig tree, I saw thee*? It denotes that very hour when, with no one else present under the fig tree, Philip alone was speaking to Nathanael privately about Christ. VERS. 49. How does he say to Him: *Rabbi, Thou art the Son of God, Thou art the King of Israel*? He does not call Him Son of God by nature, as Peter did later, but as one who is of virtue and is later expected. VERS. 51. Why does Christ say: *Amen, amen, verily I say unto you, hereafter ye shall see the heaven opened, and the rest*? By lifting Himself a little from the earth, because He is God. And *ascending* indicates [the events of] the Cross, the Ascension, the burial, and the sweat.

CHAPTER II

^C VERS. 4. *What have I to do with thee, woman? Mine hour is not yet come*. He spoke in this way so that there might be no suspicion concerning the miracle being performed. For indeed it was not fitting that it be requested by His mother, but by those who were invited. What is, *Mine hour is not yet come*? Not that He is subject to the necessity of hours, nor that the Creator of times is an observer of hours; but because He does all things appropriately in due time. Since the disciples had not yet seen [anything], nor had any of His friends exhorted Him to this, nor was the crowd present for miracles; for this reason He says: *Mine hour is not yet come*. VERS. 5. *His mother saith unto the servants: Whatsoever He saith unto you, do it*. For she knew that the refusal was not from weakness, but that He did not wish to appear to be rushing into the miracles. VERS. 6. And not simply does it say: *According to the purifying of the*

^A Jews; but it is in order that some of the unbelievers might not suspect that some dregs had remained behind, and then, after water had been added and mixed in, it had become the most refined wine. He shows that those pots had never been receptacles for wine; for since Palestine is waterless, and it was not easy to find springs in many places, they always filled the jars with water, so that they would not have to run to the rivers if they became unclean. But He does not make wine out of nothing, purposely curtailing the magnitude of the miracles. ^B That He orders it to be given first to the governor of the feast, as one who is sober. For those who are entrusted with such a service are most of all sober, so that all things are arranged with order and decorum. For if it had been given to others, they would have said that they were drunk, and that He had given drink to those who were lacking in reason and discernment. VERS. 9. Why did the governor of the feast call the bridegroom, and not the servants? For thus the miracle would have been disclosed. This was done by design, ^C so that not all might know. That the nobleman for this reason called Him for the health of his son, because he had learned that He had done this sign; which the evangelist also hinting at, said, *where He made the water wine*; and He did not make wine simply, but most excellent wine. VERS. 12. Why did He go down to Capharnaum? Surely out of reverence for His Mother, that He might restore Himself to His Mother and His brethren. And why did He perform no signs in Capharnaum? Because they did not attend to Him in a healthy manner; and this He showed by saying: *And thou, Capharnaum, which art exalted to heaven, shalt be brought down to hell*. ^D VERS. 13. By saying: *And the Jews' Passover was at hand*, He shows us that it was not many days before the Passover that He was baptized. VERS. 14. He cast out those who were selling and buying from the temple, saying: *Make not my Father's house a house of merchandise*; but another evangelist says, *a den of thieves*. Hence it is clear that both did not happen at the same time; for there, approaching the Passion, He acted thus, but here, in the commencement of His signs, with a restrained rebuke. Since, therefore, both the discourse and the time are different, the event occurred twice. That their saying, *What sign showest thou unto us that thou doest these things?*, is of the utmost madness; for of what sign was there need so that evil acts might cease, or that sinners might be converted? ^A VERS. 19. The *Destroy and I will raise up* introduces two meanings: both that He will rise again, and that it is God who will raise Him up; for He said of Himself: *I will raise up*. VERS. 20. How is it to be understood: *Forty and six years was this temple in building*? He signifies the final building; for under Cyrus the work was begun, then it was interrupted; but afterwards it was begun again under Darius; for under Solomon it was built in twenty years. ^B

CHAPTER III.

^A This is he who speaks in the midst of the Gospel concerning Christ: "Does our law judge any man, unless it first hear what he says?" This man dared to ask for the body. And on another occasion Nicodemus says to Christ, that no one can do the signs that You do, unless God be with him. What is it: "Unless one be born from above, he cannot think well of Me?" "From above," that is, from heaven.

Why are two things, and not the Spirit alone, considered necessary for the completion of baptism? Man is composite, and not simple, as we know precisely; and for this reason, to the twofold and composite nature, cognate and similar remedies have been assigned for healing: for the visible body, the sensible water; for the invisible soul, the unseen Spirit, called by faith, coming in an ineffable manner; but water serves for the demonstration of purification. For since we are accustomed, when the body has been defiled by the filth of mud, to cleanse it and show it clean by washing it with water, for this reason we also take it up in the mystical action, showing the incorporeal splendor through the sensible thing.

And a little later: For the necessity, the three immersions are taken up; this happens because of this: We know four elements of which the world consists: fire, air, earth, and water. Therefore our God and Savior, fulfilling the economy for us, went down into the earth, which is ^B the fourth of these, so that He might raise up life from there. But we, receiving baptism in imitation of the Lord and Master and Leader of ours, are not buried in the earth; for that becomes the covering of the dead body, entirely veiling the weakness and corruption of our nature; but coming into the water, the element cognate to the earth, we hide ourselves there, as the Savior did in the earth; and doing this three times, we image the grace of the three days of His rest.

What is: "That which is born of the Spirit is spirit?" He speaks here of birth according to glory and grace through the regeneration and adoption of baptism.

Why does He bring an example, saying: "The Spirit blows where it wills, and you hear the voice of it, but do not know whence it comes and where it goes?" The thought is such: If, he says, you do not know how to explain the force of the wind, whose sound you receive by sensation, how will you inquire into the understanding of the operation of the divine Spirit?

"If I told you earthly things and you do not believe" (that is, concerning baptism and the birth according to grace), "how [will you believe] if I tell you heavenly things" (that is, concerning the ineffable and unspeakable generation)? But others understand "earthly" concerning the operation of the wind. If indeed he calls baptism earthly, it is either because it is performed on earth, or in comparison to His generation from above.

Why did He say: "No one has ascended into heaven, but He who descended from heaven?" ^C To correct Nicodemus, since he said: "For you have come as a teacher from God..."

He therefore removes his haughtiness regarding him not having a teacher.

VERS. 14. Why did He say: "As Moses lifted up the serpent in the desert?" First, that we may learn that the old things are related to the new, and that we may know that it was not an evil thing; then, that if the Jews escaped death by looking upon the bronze image of the serpent, much more do those who believe in the Crucified one. Therefore He added: "That everyone who believes in Him might not perish."

VERS. 17. "He did not send His Son to judge the world, but that He might save the world." For the judgment, He says, must take place at the second coming.

VERS. 18. "He who believes in the Son is not judged." Clearly, one who also keeps His commandments; but there you will understand it as "is not condemned." "But he who does not believe is already judged." How? Because unbelief itself is a punishment, condemned by the very nature of the thing; just as a murderer, even if he is condemned by no judge, is condemned by the nature of the act itself.

VERS. 21. "He who does the truth comes to the light." That is, he who approaches Christianity.

VERS. 22. By saying that "After these things Jesus came into the land of Judea," he shows that He went up to the city on feast days to teach and perform miracles.

VERS. 23. The disciples and John were baptizing, but Christ added the perfection, bestowing the Spirit.

VERS. 25. What does the question signify, where it is said, from the disciples of John with a certain Jew regarding purification? The jealousy which they always labored under against the disciples of Christ and against Christ Himself, as if the baptism conferred by them possessed something more than the baptism of the disciples of Christ; and that this is the case, what follows shows. For they came to John saying: "Rabbi, he who was with you," that is, he who has the rank of a disciple, "baptizes separately," as if they had said: He to whom you bore witness, whom you baptized.

VERS. 29. What is, "Rejoices with joy?" Because the Bride recognizes the Bridegroom by the voice of the Bridegroom; what he says is like this: If the Bride, that is the people or the Church, had not come to the Bridegroom Christ, then I would have grieved; but now that this has happened, as a friend I rejoice with joy.

VERS. 31. What does it signify: "He who comes from above is above all?" The superabundant magnitude of His glory. "He who is of the earth and speaks from the earth," he says of himself, not that he spoke of earthly things, but he compares his own things with those of Christ.

VERS. 32. "No one receives His testimony," that is, few receive it; for as "all" is understood as "many," so also "no one" is for "few."

VERS. 33. What is: "For he who has received His testimony has set his seal that God is true?" That is, he who

^A does not believe in this one, does not believe in the Father; for "has set his seal" signifies here "has shown." VERS. 34. What is: "For God does not give the Spirit by measure?" He speaks here of the operation. We, indeed, he says, receive the operation in measure; but He provides the full operation to all.

CHAPTER IV

VERS. 2. Jesus Himself did not baptize, but His disciples; but those who reported these things said such things so that they might stir up those who heard that Christ baptizes. They said this, however, not knowing the intent of John, which he had regarding Christ.

VERS. 4. How is the statement: "And He ^B needed to pass through Samaria" to be understood? Because, he says, the Jews were expelling Him, He was going to the nations. Whence were they called Samaritans, and how were they constituted? "Somer" was a certain mountain named after its owner, as Isaiah says: "And the head of the Somorites is Ephraim." But the inhabitants were not called Samaritans, but Israelites. In the course of time, however, they offended God, and while Peka reigned, Phelgaphasar came, took many cities, removed Ela, and gave the kingdom to Osee. But Salmanasar, advancing against this man, took other cities and imposed tributes. Yet this man reigned at first, but later departed from his rule, fleeing to an alliance with the Ethiopians. ^C The Assyrian learned of this, and, campaigning and capturing them, he no longer allowed the nation to remain there on account of the suspicion of sedition; but as for them, he led most to Babylon and Media, and bringing in nations from various places from there, he settled them in Samaria, so that finally his rule might be secure, since the inhabitants held the place. When these things had happened, God, wishing to display His own power and that it was not because of weakness that He gave up the Jews, but because of their sins, sent lions among the barbarians, which were ravaging the whole nation. These things were reported to the king, and he sent a certain priest to deliver to them the Law of God; but nevertheless, they did ^D not turn away from their impiety entirely. As time passed, they did indeed abandon the idols and worshipped God; and with matters as they were, those who were from Judea, going up, acted toward them with jealousy, as toward foreigners, and called them Samaritans from the mountain. And no small contention arose from this; for they did not use all the Scriptures, but those of Moses, while they did not use the prophets. They were eager, however, to be equal to them in nobility of lineage, boasted of Abraham, and claimed him as their own ancestor, inasmuch as he was from Chaldea. But the Jews viewed these as abominable, as they did all who lived after the manner of the Gentiles.

VERS. 6. In saying that "Jesus was wearied from the journey," he shows that He had traveled so vigorously that He was weary. For He did not use beasts of burden, teaching us moderation and not to desire great things. On earth, but not

on a throne, He sits; and by the fountain, on account of the chill, perhaps? For this reason also the Evangelist revealed, "And it was about the sixth hour." His freedom from vanity is seen in His being left alone on the road, and His indifference toward food is demonstrated by the fact that the disciples went away to buy food. And a little later ^A he says: How can the Son be equal to the Father? For God is never weary; but Jesus was weary. Hear the prophet Isaiah saying: "The everlasting God, the God who created the ends of the earth, shall not hunger, nor shall he be weary; nor is there any searching of his understanding." I, too, agree with you, Eunomius, that God is never weary; but when you hear that Jesus was weary from the journey, do not imagine that God the Word who is in Him was weary, but the form of a servant; for God never is weary, nor does He admit of suffering. But that God the Word was in the form of a servant, let John also say: "And the Word became flesh and dwelt among us," not having been changed or transmuted, but having assumed flesh. So that it might be shown that He is also man, He became weary. How did He, who said not to enter into the city of the Samaritans, speak with the Samaritans? By chance the woman came to draw water; to Christ, the seat was a result of His weariness, not, however, on account of the woman. From where did she recognize Him to be a Jew? From his dress and from his voice. "From where do you have the living water?" she said, inquiring into the source of the water—that water of his. "For are you not," she says, "greater than Jacob, that you might give better water?" How does she say: "Jacob our father gave us this fountain?" It is necessary to know that this was the place where those around Levi and Simeon, being indignant on account of Dinah, committed that cruel murder. What is the living water which Christ says He provides? The purification which is from Him, and the consolation which is from faith. The phrase, "Our fathers worshipped in this mountain," indicates those around Abraham, for there it is said he offered his son. ^B How does He say, "You worship what you do not know"? Because they thought God was partial and local; for thus they had even sent word to the Persians, that the god of the place was devastating them. How does He say, "We worship what we know"? He speaks according to the woman's suspicion, for she took Him to be a Jewish prophet. For such worshippers the Father seeks, those who do not enclose their adoration in a place. ^C God is Spirit, He says, the incorporeal, and that His adoration must also be incorporeal, and must proceed from the incorporeal element within us. From where did the Samaritans have the expectation of the Messiah, since they held only to Moses and not to the prophets? From the saying of Jacob, that "There shall not fail" ^D

^A a sceptre from Judah, and a leader from his loins, until he comes to whom it is reserved"; and Moses himself says: "The Lord will raise up a Prophet for you."

VERS. 27. "And they were amazed that he was talking with a woman." What were they amazed at? His modesty, his extreme humility, because, being God, he was talking with a poor woman.

VERS. 29. "Come, see, is this perhaps the Christ?" Why does she say, "perhaps"? She does not wish to bring them to him by her own assertion, but wishes to make them participants in that same opinion.

VERS. 31. "But the disciples were urging him, saying: Rabbi, eat." In their native tongue, "to urge" signifies "to exhort."

VERS. 35. "Do you not say that there are still four months until the harvest comes?" By regions and harvest he means the multitude of souls ready to receive the preaching. He speaks here of the eyes of the mind and of the body; for they could see the multitude of the Samaritans coming.

VERS. 36. "He who reaps," he says, "receives a reward, and gathers ^B fruit into eternal life; so that both he who sows and he who reaps may rejoice together." What he says is this: The prophets sowed, but did not reap; they are not indeed deprived of joy, but rejoice with you, even though they do not reap with you. This, however, does not happen in physical things, for they do not rejoice in the same way if one has sown and another reaps.

VERS. 44. Capharnaum did not honor him, as being his own country. For familiarity is accustomed to make things contemptible. That both Samaritans and Galileans and Nazarenes believed to the confusion of the Jews saying he was a Samaritan; and again: "Can any good thing come from Nazareth?"

VERS. 46. Why is he called a royal official (regulus)? Either because he was born of a royal lineage, or it was a name of some dignity. Some, therefore, think he is the same as the one found in Matthew. But it is clear he is another, not because of the dignity only, but also because of the faith. For the former wishes Christ to come and asks him to stay; the latter brings him into his house. One says: "I am not worthy"; the other urges him on; the son ^C of one suffered from a lingering illness, that of the other from a fever.

VERS. 50. Why does he say to him: "Go, your son lives"? To show him that he heals even when absent; for he was weak in faith when he said: "Come down, Lord, before my son dies."

VERS. 54. He did not simply present "the second," but showed that, with the second sign having occurred, they did not reach the height of the Samaritans, who had not seen even one sign.

CHAPTER V

VERS. 1. He calls the feast here Pentecost. He was accustomed to frequent [Jerusalem] during the feasts; this was partly to show that he celebrates the feast with them; and this was also because of the crowd, for especially in these days the simpler folk ^D were accustomed to congregate.

SCHOLIA VETERA ON JOHN

^A That which was accomplished in the sheep-pool was a figure of baptism. That he did not require faith from them before the miracles, but required it after they had seen him perform miracles. He took up his bed, for as soon as he heard, he believed and arose. Why do they not ask him, "Who is it that made you whole?" but rather, "Who said to you, 'Take up your bed'?" On account of great malice; for indiscriminately they brought into the middle what they deemed a transgression of the Sabbath. ^B Why did he withdraw after having performed the miracle? Lest he should afford them a greater occasion for being inflamed; for he knew that the very sight of the person envied is enough to spark no small fire in those who are envious. Why does he say, "Behold, you are made whole, sin no more"? In part because illness is born for man from sins; and then, that we might learn that eternal punishment has no restoration; for this man, because he had sinned, was being punished for nearly the whole life of a man. For sins are not judged by duration but by the very nature of the offenses; and we learn this, that even if we pay a harsh penalty for our sins, if we then fall into the same ones, we shall suffer much worse things; for he is punished then as one who is insensible and a contemner. And why are not all corrected in this way? Because they require a punishment longer than the time of a human life; and that this is so, hear Paul saying, "When we are judged by the Lord, we are disciplined so that we may not be condemned along with the world." That diseases result from sin, as we see in the Books of Kings someone afflicted with gout; and for the sake of probation, as in the case of Job; they arise also from sloth and gluttony. ^C That the words, "My Father is working until now, and I am working," show the consubstantiality; and he leads them to attend to him as God; for the power of Providence exists even on the Sabbath; for water flows and all things are seeded, grow, and are moved. The words, "The Son can do nothing of himself," are equivalent to "without the Father"; that is, nothing alien, nothing foreign. For if this is not the same as, "My Father is working until now, and I am working," these statements would contradict one another. For what, he says, the Father does, these the Son also does in like manner; and this again confirms the consubstantiality. And a little later: The word "cannot" is not an argument of weakness, but a token of the extreme identity of nature with the Father; for "impossibility" in the Son does not signify what is forbidden, just as the impossibility of God lying is not an indication of weakness but of supreme power. ^D For possessing great power in speaking the truth, he would never be moved by weakness to falsehood; so "the Son cannot do anything of himself" declares that it is impossible for the Son to have an operation distinct from the Father. For it is not possible for the begotten to do anything apart from the begetter; it is not possible to emit the radiance apart from the Father; it is not possible for the branch to bear fruit apart from the root.

^A A river cannot flow apart from the spring which gives it birth. How then, blessed Evangelist, do you interpret this for us? Speak the sequence which Arius concealed. And after a little: As if some wicked man should dare to demonstrate from the Scriptures that there is no God. For if anyone, by removing the beginning of the passage, "The fool said in his heart, 'There is no God,'" were to say that the Scripture affirms there is no God, by proffering only, "There is no God," would he not seem to the ignorant to be arguing from the Scriptures? But nonetheless, he who tears the Scripture is impious, but he is not impious because he speaks from the Scripture; he is impious, because by showing the Scripture as fighting against itself, he strives to convict the truth of falsehood. This is what you also do, Arius. For why, after writing, "The Son can do nothing of himself," did you not add what follows: "For whatever the Father does, these things the Son also does in like manner"? But you were afraid to add this; you feared the refutation that would sprout from it. ^B For if He does it in like manner to the Father, it is clear that He does it with authority, and it is clear that if He does not do it in like manner, you invoke in vain, "For whatever the Father does, these things the Son also does in like manner." For "in like manner" is a lie if it is not "in like manner" in all respects, or else you concealed it for this reason. The Father does not accomplish one set of things and the Son another, but He does those things which He does. Why, therefore, would he say, if the Son does the same things as the Father, that He is of weaker power and proceeds in an inferior manner? For this reason he says, I have spoken: "These things the Son also does in like manner." You hear, Arius, "in like manner," and yet you say "not in like manner"? He does it in like manner with the same authority, with the same power. For if He does it as one who obeys, He does not do it in like manner; if He does it as a creature, He does not do it in like manner. ^C How is it to be understood, "And He will show Him greater works than these, so that you may marvel"? And "will show," he says again, in order to restrain their madness. And for Christ to do "greater" things, what is it other than to raise the dead? "Just as the Father raises the dead and gives them life, so also the Son gives life to whom He wishes." For by saying, "Just as the Father raises," he shows the unchangeability of power; and by "gives life to whom He wishes," the parity of authority. And otherwise: Christ showing His identity with the Father through the words "just as" and "so," you, hiding this, wrote only that which follows immediately: "For the Father judges no one, but has handed over all judgment to the Son." ^D From that word "handed over," O malicious one, you wished to disparage the Son. For it was necessary to write the reading as it stands: "For just as the Father raises the dead and gives them life, so also the Son gives life to whom He wishes; for the Father judges no one, but has given all judgment to the Son." For if you had seen the Scripture agreeing with you, you would not have corrupted it, you would not have hidden the eminent things of Christ, you would not have falsified the words of the Scripture, nor written out only the beginnings, nor put forward only the conclusions; but if you had spoken in all justice, you would have brought forward the chapters of the Scriptures entirely intact. Since...

^B why does he say to them that "He has given all judgment unto the Son"? He does so to cast them into fear; for just as "He gave life" is used instead of "He begat him living," so also "He gave him judgment" is used instead of "He begat him as judge." Again, by saying, "My Father works until now, and I work," he showed the equality of honor. The Jews wanted to kill him for this reason; therefore, he lets the wording subside, but sets forth the same thoughts, saying thus: "The Son can do nothing of himself." Then again he lifts it up to the heights, saying, "For whatever he may do," he says, "these things the Son also does in like manner." Then again he descends to the lower things: "For as the Father raises the dead and gives life, so also does the Son." Then the lowly and the high together: "For not even the Father judges anyone, but has given all judgment unto the Son." Then to the most high: "That all may honor the Son as they honor the Father." Thus he varies the discourse, so that it might be acceptable to those of that time, and those of the present might also be benefited by the high things. Then, because the honor of the Son is interwoven with the honor of the Father, he says: "He who does not honor the Son does not honor the Father."

And as for "He does not come into judgment, but has passed from death unto life," he says "into judgment" instead of "he is not punished, he is not condemned." And by death, he does not mean this [physical] death, but the eternal one; just as by life, he means not this [present] life, but the eternal life. "The hour is coming and now is, when the dead shall hear the voice of the Son of man and shall live." He says this concerning Lazarus in the same way.

For "as the Father," he says, "has life in himself, so he gave also to the Son to have life in himself." He has set the expression "gave" here to show only the two persons; or, this means the raising of the dead, "so he also gave to the Son." But this introduces the identity of the hypostasis.

"As I hear I judge," shows not [a pattern of] instruction, but the parity of the judgment; as if he were to say: I judge in such a way as if the Father himself were the one judging. What does it mean, "My judgment is just, because I do not seek my own will," and the rest? This is of the following nature: The Jews were about to say to him, "If you bear witness concerning yourself, your witness is not true." Therefore, foreseeing this, he said it, as if he were saying: Perhaps you will say to me, "We do not believe you, for he who gives witness about himself is not worthy of belief among men." He speaks therefore not because of his own dignity, but because of their suspicion and the objection that was to be raised by them, showing them that he knows the hidden things of their minds. But when he says that his witness is true, he shows the nature of the things themselves.

VERS. 31. Whereas it was fitting to consider him a credible God, he brings forward three testimonies of the things said: the works that are performed by him, the testimony of the Father, and the preaching of John. He brings in, therefore: "There is another who...

bears witness concerning me, and I know that his testimony is true," speaking of John. ^B But so that they might not say that he did this to please you, he adds: "You sent to John, and he has borne witness to the truth." He says, you would not have sent had you not considered him trustworthy. What is the meaning of "I receive not the testimony from man, but I say these things that you might be saved"? I did not, he says, need the testimony of this man, being God, need human testimony; but since you pay more heed to him than to me, for this reason I remind you of his testimony. He calls John a "burning lamp," because he did not possess the light from himself, but from the grace of the Spirit. What is the meaning of "You were willing to rejoice for an hour in his light"? It signifies that they did welcome the things said by John, and had a correct judgment concerning him, but that zeal was temporary and unstable. For if they had persevered, he would quickly have led them by the hand to Christ. What is the meaning of "But I have a greater testimony"? Greater, that is, than the testimony of John; and showing what this is, he says, "The works which the Father has given me to accomplish, they bear witness that the Father has sent me. For the Father who sent me, he has borne witness concerning me." Where? When he said, "This is my beloved Son." What is the meaning of "Neither have you heard his voice"? He says this because in God there is neither voice nor form; he said this so that they might not be able to say that God has spoken to Moses. He did not say, "Read," but, "Scourge [Search]"; for mere reading does not afford knowledge, but careful understanding affords what is sought. Concerning whom does he say, "If another comes in his own name, him you will receive"? He speaks of the Antichrist.

CHAPTER VI

Why did he go across the Sea of Galilee of Tiberias? Because he did not wish to stir up envy from the things that had been said. Why then did he not go up for the Passover, but into Galilee, and from there to Capernaum? He was gently loosening the law by then, taking occasion from the malice of the Jews. What is the meaning of "Lifting up his eyes, he said"? That he never simply sat, but always with concern for the disciples. Why is it that other evangelists say the disciples approached and asked and besought him not to dismiss them hungry, but this evangelist says Philip was asked by Christ? It seems to me, therefore, that both are true, but did not happen at the same time. Why does he ask Philip? Because he knew who needed greater instruction; for this is the one who says, "Show us the Father, and it is sufficient for us." Why does he say: "Whence [shall we buy bread,]" that these might eat? Was it as though he were ignorant of what was about to happen? Perish the thought! But because of the saying...

of Philip, that "two hundred denarii," and what follows. He uses an ironic tone, therefore. ^A Why did He not pray in the case of the paralytic, and of Lazarus, and when He calmed the sea, but now He does pray? Giving us an example, so that we might pray when partaking of food. Why did He permit this to remain over? Not for show, but so that what had happened might not seem to be a mere phantom. He did not give the crowds [the task of] carrying them, but the disciples; because they ought to have been, rather, witnesses and heralds of the miracles. It is to be wondered at that He made the number of the baskets of leftovers correspond to the number of the disciples, so that while carrying them they might remember. Why do the crowds admire this sign more? On account of an excess of gluttony. Why does He say: "Be not anxious for the morrow"? He means not that one should not be provident, but that one should not be attached to the world and to worldly affairs; it is permitted, while working, to lay up for the morrow without anxiety, for anxiety and labor are not the same thing. What is the meaning of: "One thing is necessary"? It is not about [secular] work and labor now, but about the need to know the right time, and not to spend the time for hearing the word on carnal things. He was not, therefore, legislating idleness, but was saying these things while commending devotion to hearing the word. What is meant by: "For Him hath the Father sealed"? Instead of, "God hath manifested Him through His own testimony." For what reason did they say: "Our fathers did eat manna in the wilderness"? Thinking to provoke Him to perform such a sign, which would feed them according to the flesh; for they desired this on account of an excess of gluttony. Why does He say: "It was not Moses that gave you the bread," and the rest? He calls it the true bread, not because the miracle of the manna was false, but because it was a type, not the truth itself. Why do they say: "Lord, evermore give us this bread"? Because they still imagined it to be a material thing. How is that which is said to be understood: "The bread of God is He which cometh down from heaven and giveth life unto the world"? Not to the Jews alone, but to the whole world. And He says "life," because all were deadened by sin. What is the meaning of: "All that the Father giveth Me shall come to Me"? Because faith in Him is not a fortuitous thing, but requires an influence from above, and a certain noble and grateful soul, receiving by faith the revelation of the Spirit. Why, when they said: "Is not this Jesus, the son of Joseph?" did He not answer them: "I am not"? Because they were not yet able to hear of the glorious birth from the Virgin; for if they could not hear of the birth according to the flesh, much less [could they hear of] the ineffable and higher generation. Why did He say that no one can come to

me, except the Father who sent me draw him? He does not imply compulsion, but rather one receiving much aid from God.

VERS. 45. What is [the meaning of] what is written: They shall all be taught by God? Because then they learned the things of God through men, but now through the Son of God Himself and the Holy Spirit.

VERS. 46. How is this to be understood: No one has seen the Father, except He who ^B is from God? It is not necessary to understand this according to the reasoning of cause—for we are all from God—but according to the manner of true generation.

VERS. 52. He who eats of this bread shall live forever. He speaks either of the flesh or of the precepts of salvation.

VERS. 53. Why does He call it true food and true drink? Because it saves the souls of those receiving in faith, and does not perish like temporal food.

VERS. 54. He who eats my flesh abides in me: he indicates through this the unity with Christ Himself, which arises from the partaking. ^C

VERS. 55. What is: And I will resurrect him in the last day? By [saying] "And I," He shows Him to be equal to the Father.

VERS. 58. I live through the Father; how is this to be understood? That just as the Father is life, so also do I live. And, he who eats me, he also shall live through me. By "life" He frequently means the resurrection from thence. Why does He mention life everywhere? Because this is desirable to men, and nothing is so pleasant as not to die.

VERS. 60. Why did He teach in the synagogues and on feast days? Both because He wished to catch the multitude, and at the same time showing that He was not opposed to the Father. ^D

VERS. 63. Why did He say: If you see the Son of Man ascending where He was before? That by this He might persuade them that He is not from Joseph.

VERS. 64. What is the meaning of what He says: It is the Spirit that vivifies? That they should hear spiritually the things spoken by Him. For he who hears carnally will profit nothing; for it is carnal to hear how He descended from heaven, and how it is necessary to eat flesh, things which should have been understood mystically and spiritually. Therefore He adds: The words which I have spoken to you are spirit and life, that is to say, they are spiritual, having nothing carnal.

VERS. 65. How is the following to be understood: For He knew from the beginning who were the ones not believing? That is, from the beginning of the world; and He says this concerning Judas and the incredulous Jews.

VERS. 67. What is indicated by: Many of His disciples went back? He does not speak of the twelve, but of other disciples who were [following] the apostles themselves. That this is the case is shown by the fact that He says to the disciples: Do you also wish to go away?

VERS. 69. Why, when Peter said, To whom shall we go? did Christ not call him blessed? So that He might not appear to be flattering them because they persisted.

CHAPTER VII.

VERS. 5. Why do His brethren say to Him, Pass hence into Judea? They seem to speak out of friendship; but it is not so, but rather they mock Him out of cowardice and vainglory. For to say, "He does nothing in secret," is to reproach Him with cowardice; and to say, "be in public," is of vainglory. ^C VERS. 6. What is, "My time is not yet come, but your time is always ready"? He calls His own time that of the cross, and a time always ready, theirs. Because, He says, they will not slay you, even if you are always with them. How should one understand, "My time is not yet fulfilled"? Because it was necessary for signs also to be done. VERS. 7. "The world cannot hate you," as desiring those things which are its own; but me, He says, it hates because I testify against it. VERS. 8. Why does He not go up with His brethren, but later? He does this, not wishing to make Himself manifest, as they wanted; but He goes up, so that they may not think His remaining below was out of cowardice. VERS. 11. For what reason, when seeking Him, did they not call Him by name, but asked, "Where is that man?" From great irony and envy. VERS. 16. How should one understand, "My teaching is not mine, but His who sent me"? What He says is such: I have nothing different, even if I am another person; but I speak and act in such a way that I am not thought to be something other than the Father. VERS. 17. What is meant by, "If any man should wish to do His will"? That is, the lover of a life according to virtue will recognize the truth of the teaching; or rather, whoever looks to the prophets will recognize My teaching. ^D VERS. 18. One ought to consider that there are many reasons for His speaking humbly, such as: that He might not be thought to be unbegotten; that He might not be thought to be opposed to God; because He was clothed in flesh; because the hearers were weak; and that He might teach men to be modest. But as for speaking of the sublime, one might find only one cause: the greatness of the divine nature. VERS. 19. What is it that He says, "Did not Moses give you the law?" Since they were reproaching Him because He broke the Sabbath, He resists this, as if saying: The law says, "You shall not commit murder"; yet you commit murder. Leaving off, therefore, from condemning yourselves, you accuse me of being a violator of the law because I have healed a man. VERS. 22. What does He mean, "Therefore Moses gave you circumcision, not because it is of Moses, but of the fathers"? The meaning is such: Why, He says, did no one reproach Moses or refuse to obey him when he commanded that the Sabbath be broken because of circumcision? It is evident that circumcision is greater than the Sabbath, although circumcision is not from Moses. These things, however, He said wishing to show that He had performed a work greater than circumcision. Now, by saying a whole man…

work of circumcision upon himself. But by saying "whole man," he shows circumcision is but a partial healing when compared with the perfect healing that had been performed upon the paralytic. ^A

VERS. 28. "And me you know, and you know whence I am; but whence he who sent me is, and the rest." But by saying, "Whom you do not know," he speaks of the ignorance that stems from their works; for the sin was not one of ignorance, but of malice. "From him I am," that is, "With him I am." He said this so that he might not be thought distinct from God.

VERS. 30. What does it show that at their feast they sought to apprehend him? Their ungodly intent, in that they were not afraid to do such things even in the temple.

VERS. 40. What is meant by saying that of the crowds some held him to be good, while others did not, but a deceiver? That former opinion, as I think, was that of the many, but this latter was that of the envious chief priests.

VERS. 34. "Where I am, you cannot come," signifies that he was not to remain in death (for that is the place to which we all depart).

VERS. 35. What is meant by their speaking of "the dispersion"? The Jews called the Gentiles by that name, as being dispersed everywhere. ^B

VERS. 37. Why does the Evangelist say, "on the last, the great day"? Because the first and the last day were great; for the days between were spent rather on indulgence. He came on the last day, teaching that what had been said should be remembered, lest it come into oblivion through the indulgence of the intervening days.

VERS. 38. How is it to be understood: "He who believes in me, as the Scripture says, rivers of living water shall flow from his belly"? He calls the "belly" here the heart, just as it is said elsewhere, "and your law in the midst of my belly." Where has the Scripture said: "Rivers shall flow from his belly"? Either one must place a mark of punctuation there—at "as the Scripture says"—and I mean by that that the words, "Rivers of living water shall flow from his belly," are his own pronouncement; for since the Scripture attests that God shall come, he cites the Scripture for that. "Flowing" indicates the abundance of grace; "living," its perpetual activity. And this, he says, he spoke concerning the Spirit.

VERS. 39. What is it that he said, "For the Spirit was not yet given"? Because, although the prophets spoke through the Holy Spirit, such grace was for a time kept in check; it was destined to be given after the cross. Therefore he adds: "Because Jesus was not yet glorified." He calls the cross "glory"; but I [interpret it as] the ascension, as that which perfectly demonstrated that he is God; or by "was not yet," you should understand that the Spirit was not yet known to men. One must know that the apostles performed healings before the passion not by the Holy Spirit, but by the power given by Christ. But when he sent them into the world, then he says: "Receive the Holy Spirit"; and again at Pentecost the Spirit came upon them. ^D

CHAPTER VIII

Version 12. *Why does he say, "I am the light of the world"?* Since they said that he was from Galilee, he explains that he was not from there, nor did he come on account of it, nor on account of Palestine, but in order to enlighten the whole world. "He shall not walk in darkness," that is, he shall not remain in error. ^A

Version 15. *"You judge according to the flesh."* He speaks of unjust judgment; just as living according to the flesh signifies living basely. Why, when he says elsewhere that the Father judges no one, but has given all judgment to the Son, does he say here: "I judge no one"? Because he is not speaking of the future time, but that refers to the second coming.

Version 16. By saying: *"I am not alone, but I and the Father who sent me,"* he shows that, "Not I alone condemn you, but also the Father; or, As I am, I am not alone, except as the Father is." Wherefore he also adds that, *"In your law it is written that the testimony of two men is true";* or he says this to show that he is consubstantial with the Father.

What is, *"As yet his hour had not come"?* It means the time was not yet fit in which he willed to be crucified. ^B

Version 21. When Christ says frequently, *"I go away and you shall seek me,"* to move their souls, they reply: *"Will he kill himself?"* and so on; and he, to remove their suspicions, says: *"You are from below, I am from above."* Now what he says is this: Since you are from the world and are by nature men, you think such things.

Version 24. *What does it signify: "If you do not believe that I am, you shall die in your sins"?* Since he came so that he might take away the sin of the world, and they did not receive him, he says that they would necessarily die in their sins. ^C

Version 25. *They ask him, therefore: "Who are you?"* and he answers: *"The beginning, even as I speak to you."* This is of such a nature: Since you ask who I am while hearing and seeing my miracles and teaching, you are unworthy to hear my words at all, much less to learn that I am. For you say everything by way of testing; lest you suppose that, hearing so much from you, I do not depart out of weakness, or because I do not know your thoughts, behold, I tell you ^D that I am able to convict you; and not only to convict, but also to punish. For this is what is meant by, *"I have many things to say about you and to judge";* and by, *"I speak to the world,"* he indicated that he was to speak among the Gentiles.

Version 28. *What is this that he says: "When you have lifted up the Son of Man, then you shall know that I am"?* That which he says is this: That I am the Son of God.

Version 30. *Why does the evangelist record by saying: "While he was speaking these things, many believed in him"?* What are these things? The humble statements. Which ones? Such as, *I speak nothing from myself,* which signifies equality with the Father. But they perceive [the statement as implying] inferiority; and he, not having relinquished

me, the Father, because I always do the things that are pleasing to him. What is it, *Everyone who commits sin is a slave of sin; the slave does not remain in the house forever,* and so forth? Through these things he quietly destroys the things that were from the Law, and establishes himself by adding: The Son, however, is lord of the house; therefore, he says, he remains forever. Then, demonstrating that he is consubstantial, he says: *If the Son makes you free, you will be free.* *You are from your father the devil,* and the rest. He says this to them because of the murder, and he adds this further: *That one was a manslayer from the beginning,* just as, he says, you are. *And his father is a liar.* The father of lies, that is to say the devil, having generated the lie, is a liar. ^A Regarding, *Who of you accuses me of sin?* This is gathered from the above statement. Since he said that they are liars and belong to the devil who generates the lie, [it follows] that since they are unable to truly convict him, but accuse him in vain, they are liars, children of the lying father the devil; and they should not claim to be of Abraham, nor of God. ^B Regarding the fact that they do not say anywhere that the Jews called him a Samaritan, how is it they say, *Do we not say well that we accuse him?* Evidently, they had said it many times. How is the following to be understood: *If I glorify myself, my glory is nothing?* This is said in regard to their suspicion, just like, *My testimony is not true.* What is it, *Abraham your father rejoiced that he might see my day, and he saw it, and was glad?* By "day" here he means the day of the cross, which he prefigured in the offering of Isaac. He praises Abraham for having rejoiced on account of the cross, wishing to show that he does not go to the passion ^C unwillingly. Why do they say, *You are not yet fifty years old, and have you seen Abraham?* Note that they thought him to be of such years, [when] he was thirty-three. What does he mean by, *Before Abraham was, I am?* Manifestly, as God. That he says *I am*, and not *I was*, conveys an emphasis on his eternal being; and this expression is significant, being detached from time; therefore, the statement seemed blasphemous to them.

CHAPTER IX

Why do they ask so senselessly, *Who sinned, this man or his parents?* The question is indeed senseless. For how could he have sinned before he was born, and for the parents, how could he have paid the penalty before he was born? Rather, parents [pay] for their children. But that which led them to this question is the miracle of the paralytic; for there Christ said to him, *Sin no more, so that nothing worse happens to you.* Why did he spit and make clay and smear the eyes of the blind man? Showing that he who also shaped Adam ^D [by hand]...

is the same. And otherwise: So that the miracle of the pool would not be thought [of as mere magic]. ^A

Vers. 8. Why do his neighbors and others doubt, saying: *Is this not he who used to beg?* Because of the magnitude of the miracle; but I say it was because he could see, and because in a certain way his eyes were opened, so that his appearance differed slightly from what it had been before the opening of his eyes. Whence did he know that he had been healed by the spittle? By his touch, or by the sound of the spittle falling upon the ground. Why do they not ask the blind man: *How did you begin to see?* but, *How did he open your eyes?* Providing him with an occasion to slander Christ.

Vers. 17. Who are they that say to the blind man: *What do you say about him?* Those who were split off from the others; for the matter stands thus: *There was a schism among them.* ^B

Vers. 18. Why did they bring the parents of the blind man into the middle? To cast them into anxiety; and with malice they ask: *Is this he whom you say was born blind?* almost sayng: Whom you have made blind by your report.

Vers. 24. How do they say, *Give glory to God; we know that this man is a sinner,* and how, when Christ said, *Who will convict me of sin?* did they not say anything? Because now they are speaking vanity. *Give glory to God,* as if they were saying: This man does absolutely nothing.

Vers. 27. The blind man, when he says: *Do you also wish to become his disciples?* speaks in a mocking tone and subtly derides them, and shows that he is already his disciple. ^C

Vers. 34. Why do they say: *You were born entirely in sins, and yet you teach us?* They imply his blindness by these words.

Vers. 35. For what reason does Christ ask the blind man: *Do you believe in the Son of God?* And then, after such an answer as he had given to the Jews, not because he was ignorant, but wanting him to know that he valued his faith highly.

Vers. 39. What is it that Christ says: *I came into this world for judgment?* As if he were to say, For a greater punishment and condemnation of those who do not believe. ^D

Chapter X

Vers. 8. What is it that Christ says, *All who came before me were thieves and robbers?* He does not speak of the prophets, as the Manichaeans—who do not accept Mosaic law—say; for through them those who have believed in Christ had come to believe. Otherwise, he would not have called those thieves about whom he says: *If you had listened to Moses and the Scriptures, you would have listened to me.* But of whom does he speak? Of Theudas and Judas and the other seditionaries who came in the name of Christ.

Vers. 9. What, he says, *pasture will he find?* He means either food or authority: that is, he remains within, and no one shall cast him out.

Vers. 10. How is it understood: *So that they may have life, and…*

^A have it more abundantly? By life he means doctrine, and by what is more abundant, the kingdom of heaven.

Vers. 11. What does it show by, *The good shepherd lays down his life for his sheep?* He introduces voluntary suffering.

Vers. 12. Where has the opposite of what he says been fulfilled in him, that *he sees the wolf, and abandons the sheep, and flees?* When he himself was arrested, he did not flee, but rather said: *Let these go.* But those around Theudas and Judas did not act thus.

Vers. 15. *As the Father knows me, and I know the Father,* indicates equality and consubstantiality.

Vers. 16. What is the meaning of what Christ says: *And I have other sheep?* He speaks of the nations that have believed. *Them also I must bring.* Here, the "must" does not introduce necessity, but serves as a declaration of what is certainly to come.

Vers. 18. Of what commandment does he speak, *that I have received this commandment from my Father?* To die for the world.

Vers. 20. Why do they say to him, *You have a demon?* Because the things he said were greater than what is human, and not of common custom.

Vers. 22. What day do they say is being kept as the encænia (dedication) in Jerusalem? One must know that this was a great and public festival; for they celebrated the day on which the temple was built after the return from the long captivity.

Vers. 24. The question which they make, saying: *How long do you take away our soul?* appears to arise from a certain desire and eagerness for knowledge; but it is made with a corrupt and deceitful mind. For while his works were crying out, they wanted to learn, seeking to stop his mouth with words.

Vers. 30. *I and the Father are one,* indicates equality and consubstantiality. Hence, they themselves, understanding what he had said in this way, were attacking him with stones, saying: *For a good work we do not stone you, but because, being a man, you make yourself God.*

Vers. 34. How does he add: *I said, You are gods?* He brings forward those who are sons by grace, and shows that he himself is a Son by grace—for that is what they also were. What he says is this: If they who have received this by grace are not accused of calling themselves gods, how am I justly reproached, who have this by nature? And that it is so, hear what he adds.

Vers. 37. *If I do not do the works of my Father, do not believe me; but if I do, even if you will not believe me, believe the works.* For since it was impossible to see his substance, the likeness is demonstrated from the parity and identity of his works.

Vers. 38. That, *I am in the Father, and the Father is in me,* means this: I am nothing other than what the Father is, remaining the Son, and he is nothing other than what I am, remaining the Father. ^{B C D}

Vers. 41. Why did John the Forerunner perform no sign? For even it is said: *He performed no sign.*

It was the work of the divine dispensation and this, that John should perform no sign; so that he might truly be shown to be a lamp, unable to shine when the sun is present.

CHAPTER XI

Vers. 2. She who anointed the Lord with ointment in John is not the same as she who is in Matthew, nor she who is in Luke; for that one is different, and this one is another, yet she is a distinct, noble, and diligent woman, for she was anxious for the reception of Christ.

Vers. 3. Those who have great confidence in Christ do not come themselves, as did the centurion and the king’s official, but they send to report the matter.

Vers. 4. Martha and her sister were such believers in Christ that, having heard, *This sickness is not unto death*, they were not scandalized when their brother died.

Vers. 9. What is the meaning of what is said by Christ: *Are there not twelve hours in the day?* What he says is this: If he who sees the light of this world is in security, much more so is he who is always with me, the creator of the light.

Vers. 12. How is it understood as foolish that they believed? Because it is for the sake of waking him that he arrives there, and therefore they say, *If he sleeps, he shall be saved*; they do not think he is speaking of sleep, nor of death; but they think he is speaking in a riddle; for how, when he had traveled five stadia, would he not have hastened to wake him?

Vers. 16. How does Thomas say, *Let us also go that we may die with him*? Some, therefore, say that he speaks this through zeal; others, that he is being cowardly and sarcastic.

Vers. 23. Whence did Martha say to Christ, *I know that he shall rise again in the last day*? From his own teaching; for she had heard many such things from him.

Vers. 28. Why does he call the sister secretly? Lest, hearing that she was speaking about Christ, they should depart; for it was said: *If anyone confesses Christ, he shall be excommunicated.*

Vers. 33. What is *He groaned in the spirit*? This is instead of: He rebuked the emotion, checking the confusion of tears.

Vers. 34. Why does he who knows all things ask, *Where have you laid him*? Not that he did not know, but because he did not wish to rush upon the miracle.

Vers. 37. Why do they say, *Could not this man, who opened the eyes of the blind, have acted so that this man should not have died*? With a corrupt intent, as if slandering that miracle as though it had not occurred.

Vers. 41. Why does he pray? Or rather, he assumes the form of prayer; for he says: *Because of the crowd standing around I spoke, that they might believe that you have sent me.* What he says is this: Lest they should consider me an opponent of God.

Vers. 44. Why does he say: *Let him go*? Lest by drawing him to himself he might appear to be boasting.

Vers. 48. Why do they say: *If we let him be, the Romans will come and take away our nation and city*? They are anxious to stir up the people, as if they were about to be in danger.

of a suspicion of tyranny because of him.^A What is meant by what he says: *The high priest of that year*? To show that the high priesthoods were venal; but even so, the Spirit was present, for even Caiphas prophesied against his will. That the saying, *It is expedient that one man should die, and not the whole nation perish*, is used in such a way by the mouth of the priest, while he did not touch his defiled heart; so it was with Nabuchodonosor, and Pharaoh, and Balaam. Why does he say, *That he should gather together in one the children of God that were dispersed*? He calls the nations children of God from what is to be.

Chapter XII.

^A Ver. 27. Concerning the fear regarding death, such as, *Father, save me from this hour,* and how many things are similar to it, these belong to the dispensation, not to the divinity, that is, to the human nature.

Ver. 28. How is it to be understood, *Father, glorify thy name*? That is, Lead me now to the cross; and because he dies for the truth, he calls the matter a glory to God. What does the voice from above say, *And I have glorified, and will glorify again*? I have glorified, indeed, in those things which preceded; but I will also glorify after the cross.

Ver. 29. Why did the crowd, when hearing the voice, say that a thunderclap had occurred? Because it was strong and clear, and because it ceased quickly, the more foolish thought they had heard the rumble of thunder. Others, however, said: *An angel has spoken to him.* They knew indeed that the voice was articulate; but what it signified, they did not know.

Ver. 31. How is it to be understood: *Now is the prince of this world judged*? He shows that, since from the beginning man was deceived and became liable and died, he will now approach me as well, and will not do as much as he wishes, and on account of this the world will be vindicated. Others, however, understand this concerning Pilate. ^B

Ver. 32. What is, *When I am lifted up from the earth, I will draw all [men] to myself*? He speaks concerning the cross; but "all," is added on account of the Gentiles. And otherwise: He did not say, I will call, but, I will draw all; displaying the force of the preaching, showing the efficacy of the Gospels, and declaring the irresistible nature of grace; because he leads all to faith, because he contrives to benefit all.

Ver. 36. What is, *That you may become sons of light*? That is, [Sons] of me.

Ver. 38. How is it to be understood, *That the word of Isaiah might be fulfilled*? This "that" is not of causality, but of consequence.

Ver. 40. How is it to be understood: *He hath blinded their eyes and hardened their heart*? It is the same as, *He gave them up to a reprobate mind*; this is, he permitted, he left them. For he does not say that he himself is working these things, but he shows that these things happen because of their own wickedness. ^C Thus also the sun strikes the eyes of those who are weak, not through the weakness of those receiving [the light].

Ver. 44. Because he did not say, *He who believes me*, but, *He who believes in me*; showing the identity with the substance of the Father; and the [statement] is the same, *He who sees me, sees him who sent me*.

Ver. 48. How is it to be understood, *He who rejects me has one who judges him*? Whom has he as judge? For if the Father judges no one, and thou sayest: *I came not to judge the world*, who judges those who do not believe? The word, he says, which I have spoken, that will judge him; that is, it will stand in the place of an accuser.

Ver. 49. That it is a proof of perfect humility and of humanity, is [shown by] his saying that *The Father himself gave me commandment what I should say and what I should speak*. ^D

CHAPTER XIII

^A Ver. 1. He calls death a "passing over." [And as for] *He loved them unto the end*, it means: He did not omit that which it behooved one who loved greatly to perform. He calls them "his own" according to the principle of familiarity; for he calls others "his own" according to the principle of creation, as when it is said: *His own received him not*.

Ver. 3. *The Father hath given all things into his hands*; he speaks of the salvation of the faithful.

Ver. 6. What is [meant by], *He cometh to Simon Peter*? He gives [us] the conjecture that he first washed the betrayer. *Dost thou wash my feet?* That is, Thou, who through these hands [of thine] hast given sight to the blind and granted health to the lepers? How is it that the others did not resist? Because he had first washed the betrayer, and he [Judas], on account of his great arrogance, was reclining [in the first place] at the table, and then he came to Peter, who was second in the order of the table; ^B hence the others, having been instructed by the rebuke directed at Peter, submitted. What does *What I do, thou knowest not now* signify? He says that his humility to the very end would be made manifest through this. Peter thought that this washing was a remission of sins, and he wished to receive it over his whole body. But it was not a remission of sins, but a token of benevolence; *For I have given you an example*, he says, *that as I have done to you, so ye should also do*.

Ver. 10. What does he say, *He that is washed needeth not save to wash his feet*, and the rest? By these words, he is warning the betrayer to repent and to desist from the path of betrayal. How can he say, *Ye are clean*, when they had not yet been freed from their sins, nor had they received the Spirit? Because they had received the light and had withdrawn from the Jewish error. There he reveals [his] authority, puts aside the form of a servant, and adopts the form of God. ^C

Ver. 25. Why was John reclining on the bosom of Christ? To show that it is far from betrayal to have such confidence in him and to speak freely. But Christ permits it, healing his despondency. Why did he conceal his own name, saying, *Whom Jesus loved*? Because of [his] great humility and [his] flight from ostentation.

Ver. 24. Why did Peter nod to John to ask? Because, being ardent, he had often answered and had been silenced; for which reason, being afraid, he wishes to learn through the agency of John.

Ver. 26. Why, when the Lord was asked, "Who is it?", does he answer, *He it is to whom I shall give the dipped bread*? And he dipped it and gave it, and yet those who looked on did not understand that he had given it. Who is it? He said this secretly to John, so that no one might hear. For John, on account of this, reclining upon his breast, asks in his ear; therefore not everyone heard him, or perhaps they interrupted him quickly, and ^D especially Peter. Why does he convict him thus by handing him the morsel? Drawing him toward pity, and wishing to turn him [away from his sin].

^A

VERS. 27. How are we to understand what Christ said to him, "What you do, do quickly"? This is not the command of one ordering, but of one rebuking and using irony. VERS. 29. How did He himself, while commanding that they bring neither wallet, nor copper, nor staff, carry a money-box? So that we might learn that even one who is extremely destitute ought to have great care for the poor. VERS. 30. Why does the evangelist mention the time: "And it was night when Judas went out"? So that we might learn of his boldness, that not even the time held him back from his impulse. "Where I am going, you cannot come." He shows that His death is a kind of transition and a better transformation into a place receiving bodies that are corruptible before they die. VERS. 37. Why does Peter ask, "Lord, where are you going?" Not so much wishing to know, as desiring to follow on account of his fervor.

CAPUT XIV.

not [by nature] less than the Father. But I, he says, according to the reason of the divinity, saying the Son is less than the Father, and hearing "greater" spoken of the Father, I think rightly. But "greater" does not yet create a difference of nature. For everything that is greater might be called greater than something of the same kind; so that by those things through which you say he is greater, by them you say he is consubstantial. For "greater" and "less" are accepted within one substance; and so that I may leave aside external definitions concerning these, learn this from the divine Scripture. "Greater," it says, is he who prophesies than he who speaks with a tongue; were they not of one substance? And "there has not arisen among those born of women anyone greater than John the Baptist"; what then? Is John of a different substance than those born of women? And blessed Jacob [says of his sons]: "This one shall increase, but his younger brother shall be greater than he." So if you take "greater" in the sense of the divinity, the argument for different substance is rather dissolved; and with the difference of substance resolved, the dogmas of your religion are also undone. By urging the "greater," you urge the "consubstantial" upon me; and by urging the "consubstantial," you dissolve the "greater." For God does not have measures of substance; the uncircumscribed nature neither receives "greater" nor "less." For what has the Father that is greater than the Son? How? In time? But the Father is timeless; but he is uncircumscribed [by any] stability. By weight? And what could measure that substance? By dignity? But there is one dignity of the Father and the Son. For, he says, "All mine, Father, are yours, and yours are mine"; and, "The Word was with God, and the Word was God." God, O Arius, has neither "greater" nor "less"; it is superfluous to speak of "greater" and "less" in him. That nature is incomparable, the magnitude of that substance is beyond comparison. If you think of "greater" by comparison, by that comparison you would diminish the substance; and "greater" in God, unless it is taken with some condescension toward the visible nature, diminishes the divine substance. For things incomparable, descending into comparison, are understood to diminish their own nature, not to exalt it. ^C Who does he call the prince of the world? The devil. And by saying, "He will find nothing in me," he says, "he will show nothing worthy of death against me." Others understand Pilate. He calls the devil prince, since he rules over those who surrender themselves to him; for if he ruled over the earth and sea, he would have overturned everything. Why did he say, "Arise, let us go hence"? Because they were in an exposed place. Therefore, to remove them for the time being from fear, he says and does this. ^D

CAPUT XV.

men who incline toward worldly things. "The Paraclete," he says, "whom I will send unto you"—for just as the Father sends the Son, so also the Son [sends] the Holy Spirit; not as a servant, however, but as one having the same nature and subordinate operation.

[CAP. XVI.] VENS. 7. "Unless I go away, the Paraclete will not come." He does not show the Spirit to be a servant, but equal and similar. VERS. 8. "And concerning righteousness, because I go to my Father and you will no longer see me." This means: because I have provided an irreproachable life, and the proof of this is that I am going to the Father. VERS. 11. "The prince of this world has been judged." That is, he has been condemned because he wrestled with me. VERS. 13. What is this, "For he will not speak from himself, but whatsoever he hears he will speak"? It is the same as what I say concerning him—wishing to show the equality with the Spirit. "And he will announce the things to come to you," that is, where I am, and whatever else. VERS. 14. How, while showing the Holy Spirit to be entirely equal to the Father and to himself, does he say here, "He shall take from what is mine and will announce it to you"? It signifies nothing other than that he is equal, and not greater, which was understood from the things said above; and by saying "He will glorify me," he adds, "And he will take from what is mine." How then shall "He will glorify me" be understood? It means: "In my name he will give the operations to you." VERS. 25. Concerning what hour does he say, "The hour is coming when I will no longer speak to you in proverbs"? He speaks of the time of his resurrection; for during the days he was present with them, conversing. VERS. 33. What is, "These things have I spoken to you, that in me you may have peace"? It is this: that you may not cast me out of your mind.

[CAP. XVII.] VERS. 1. Why does he elsewhere even bend his knees and pray? Because he came to manifest virtue, not only his divinity; and one who instructs must instruct not only through words but also through deeds. Wishing to show that he does not go to the passion against his will, he says: "Father, the hour has come, glorify your Son," and so forth; for behold, he prays for this to come to pass, and he calls the thing "glory." VERS. 3. "That they may know you the only true God." This is spoken in contrast to those that are not gods, not by way of comparison with the Son. What then, O Arius? Has he who says, "I am the truth," fallen away from the truth? Therefore, if the Son is not the true God, neither could he rightly be called God; for that which does not exist truly, how could it be called God? What then shall we do with that voice: "In the beginning was the Word, and the Word was with God, and the Word was God"? You hear that the Word is God. And this, he says, was the Word, which was with that with which it was, that is, with God. Therefore, if the Son is not the true God, you must necessarily deem this to be a false God. But if you would not dare to

say this, he must necessarily be a true God; and a true God would rightly be called consubsantial with the true God, since the one truth found in both demonstrates that their substance is also one. Then you read, “the only true God,” but like a blind man stumbling over this word, you apply it only to the Father. From where, I ask, did you learn that this expression was spoken of the Father? Is it from the text? But it does not name the Father; for it did not say, “That they may know you the only true God and Father,” but rather they concede “the only true God,” God, which is a designation and signification of the Trinity. Nor, on the other hand, did it say, “him whom you sent,” the only-begotten Son, but “Jesus Christ,” at once striking your reason with the name of Christ ^B so that you might remember the dispensation. For if he had said, “That they may know you the only true God and Father,” he would necessarily have added the designation of God; but since he did not say “Father,” he therefore omitted saying “Son.” For he was not handing over persons to us, but natures; in “true,” he refers to the divine nature, and in “Jesus Christ whom you sent,” to the human nature, just as Paul says: “One mediator of God and men, the man Christ Jesus.” For does the very “sending” not signify the human nature? For if he who was in the world before the incarnation—as the evangelist says, “he was in the world”—was in the world, how could he be sent while he was already in it? But what was sent? The visible form. Why, then, you say, does it mean, “and Jesus Christ whom you sent”? You ask again? Listen: that you might not deny the dispensation; that you might not, in glorifying, separate the dispensation from the divinity, but grasp the assumed human nature together with the divinity; that you might acknowledge one divine nature in the Trinity, but see the form assumed and sent in these last times as an image of the divinity, as its inseparable countenance. ^C

VERS. 4. “I have glorified you upon the earth”; he speaks of the worship of the Father rendered by men through him.

VERS. 5. How must one understand, “I have finished the work which you gave me to accomplish,” even though the matter was still in its beginning? He speaks of the future as present; or that “I have accomplished all that was in my power.” How is, “Glorify me with the glory which I had, before the world was, with you,” understood? He says this because of the garment of flesh which he put on. And “with you” signifies “with you and beside you,” for he did not say “upon the earth.” And another way: he does not say these things for himself, but for Adam, whom he assumed. For just as someone enters into a tribunal and is clothed with all the crimes of the accused, and speaks before the judge as if for himself, although he himself is innocent, in the same way our Lord assumes our crimes while being without sin; for he “did no sin,” and he acts as an ambassador for us: ^D “Glorify me with the glory which I had, before the world was, with you.” For I, Adam, had been made in incorruption; I enjoyed conversation with God, I shared the table of the angels, and I bore the grace and glory of the Holy Spirit in my countenance; this I lost through my transgression. Now I implore, Glorify me, O...

Father, with the glory which I had before the world was. Therefore, the Father makes answer from above: "And I glorified you then in paradise, and I shall glorify you again, and I shall restore you once more into the same honor and delight of paradise." That the Son of God possessed glory equal to the Father when He said these things, He Himself declared: "I and the Father are one," and "He who has seen me has seen the Father." And John cries out: "We have beheld his glory, glory as of the Only-begotten from the Father, full of grace and truth." ^A

The words, "Now they have known," are not spoken for His own sake, but for the sake of the disciples. "All things that are mine are thine, and thine are mine," indicates the greatest equality. The words, "Keep them, Father," and "When I was in the world, I kept them," are spoken on account of their surmise; for they thought that once He had died, He would not keep them. The words, "As I am not of the world," do not entail an exact equality, just as "As I and thou are one," specifically concerning those who mind worldly things.

What is, "Sanctify them in thy truth"? That is, make them holy through the gift of the Spirit; by instructing them, teach them the truth. What is, "For their sake I sanctify myself"? That is, I offer myself to you as a sacrifice; for sacrifices are called holy, as in the Old Testament: "You shall sanctify the sheep for me." The words, "That all may be one, as thou, Father, art in me, and I in thee, that they also may be in us one," use the word "as" not to imply an exact equal matching—for that is impossible—but just as when He says: "Be merciful, as your Father is." So also here. What does "in us" mean? That which is in the faith directed toward us. ^B

You bring forward, O Arius, that the Son is sent everywhere, as if the sender were greater and the sent were lesser. If, therefore, I show you from the divine Scripture that the Father also is sent, O Arius, will you cease your warfare? Haste to look into the Son. For it is written: "And Jacob was left alone, and a man wrestled with him until morning. And he saw that he could not prevail against him; and he touched the hollow of his thigh, and the hollow of his thigh was numbed in his wrestling with him. And the wrestler said to him: Dismiss me, for the dawn has ascended. But he said: I will not dismiss you, unless you bless me. And he said to him: Your name shall not be called Jacob, but Israel shall be your name; for you have grown strong with God, and with men you shall be powerful." Who is saying, O Arius, "Dismiss me, for the dawn has ascended"? Is it not God and Father? And to whom was Jacob crying out, "I will not dismiss you, unless you bless me"? Was it not to the God and Father of all? For he said, "I have seen God face to face, and my soul has been saved." But what will you say of the Son [being spoken of]? But even so, your sophism is empty. For indeed, the Son, being God, is [sent]. ^C

by a man of lower station; and the name of "mission" does not show the one sent to be inferior. Therefore, if the God who cries out that He was sent by men is in no way inferior to man, then neither is the Son inferior to the Father, though He is said to have been sent by the Father. But there, he says, the discourse is one of condescension and dispensation; I, for my part, have spoken of the flesh. But since the name of "mission" cannot diminish the Only-Begotten, when the Father is said to have been sent [by dispensation], neither is He rendered inferior in His eternal nature in that way.

^A VERS. 23. *I in them and you in me*, must be understood thus: He gave His glory while present in them, and having the Father with Him, so that He might preserve them. But elsewhere he does not speak in this way; for he does not say that the Father comes through Him, but that He and the Father come, and make their dwelling with him.

VERS. 23. How is it to be understood: *You loved them as you loved me*? Again, the word "as" gives us to understand that it allows for humans to be loved, which is what I have always sought.

VERS. 25. Why does He say: *Righteous Father, the world has not known you, but I have known you*? What He says is such as this: The Jews say that they know You, but that I do not know You; but the opposite is the case: they do not know You, but I have known You and do know You.

VERS. 26. *I made your name known to them, and I will make it known*; how shall this be understood? And what in turn will the Spirit make known to them? He says this to show that what belongs to the Spirit also belongs to Him; for He says elsewhere: *He will take from what is mine.*

*That the love with which you loved me may remain in them.* For if they shall have learned, He says, that I am not separated from You, but am Your genuine Son and most beloved and conjoined, they will by all means keep their faith in Me and their love secure; and if they love as they ought, I too will remain in them.

CHAPTER XVIII

VERS. 4. For what reason does He ask: *Whom do you seek?* He wishes to show that He approaches the passion willingly.

VERS. 10. Whence did Peter have a sword? It seems to me that he had procured it for this very purpose; or [it came] from the sacrifice of the Paschal lamb. And how does he defend, not being called to defense? Not for his own sake, but he is aiding his Master, as it seems; furthermore, Peter was not yet perfect, nor as yet established in the good. Why did the Evangelist set forth the name of the servant? So that it might be permitted to those reading at that time to inquire and investigate whether the things which had been narrated had happened in actual fact. ^B He therefore aimed at his head; for this reason [the text] says [he struck] the right ear.

Why does Christ perform a miracle? To display His power, and to teach even robbers that one should not return evil for evil. *All who have taken the sword will perish by the sword*; it seems to me that "all" here stands for "many," as...

^A in the verse, *And to all the birds* (Hom. Il. 5).

VERS. 15. Why does it say, *Peter and the other disciple followed him*? For when he leaned back upon his breast, he reasonably concealed it out of modesty; but now, why? For this same reason, that he might not seem to boast that, while all were fleeing, he alone followed. He was compelled, however, to make mention of himself, so that he might show that he knew most accurately all things that happened in the courtyard, inasmuch as he had entered within. For this reason he also mentions that he was known to the high priest, so that he might show that he was able to enter.

VERS. 19. Why, when the high priest saw him daily in the temple, does he now ask about his teaching, and where the disciples were, and for what purpose he gathered them, and what he wanted, and regarding what matters? He was asking this as one wishing to convict him as a seditious person and an innovator, as though he were a maker of some sort of evil workshop.

VERS. 20. How does Christ say, *I have spoken nothing in secret*, even though he had spoken many things in private to his disciples? He answers regarding those things which they were thinking; I mean, he is indicating seditions and disturbances.

VERS. 21. His saying, *Why do you question me? Question those who have heard*, is not of one being arrogant, but of one speaking freely for the truth.

VERS. 23. *If I have spoken evil, bear witness to the evil; but if well, why do you strike me?* And why did he not offer the other cheek, as he had taught? Some say things that are cold and unworthy of belief; but I say that Christ's commandment applies to neighbors, to wayfarers, to those in the house, even to enemies themselves, but not to courts of law, where he wishes justice to be defended. For there, silence would have brought about condemnation, as though he had been justly oppressed, which ought not to have happened.

VERS. 28. Why do they lead him from Caiaphas to the praetorium? Because they were under the Romans, and they did nothing without them in public affairs, and they feared lest they should suffer ^B punishment as those who had accused him in vain. What is it in the statement, *that they might eat the Passover*? and how did Christ celebrate the Passover on the first day of Unleavened Bread? "Passover" here signifies the entire festival.

VERS. 29. Being asked, *What accusation do you bring against this man?*, they answer: *If he were not a malefactor, we would not have delivered him to you*; thus, they everywhere avoid a direct accusation.

VERS. 31. Why does Pilate say to them: *Take him yourselves*, and what follows? Wishing to free himself from injustice.

VERS. 33. Why does he not perform the examination in their presence, but separately? For Pilate entered into the praetorium again. Because he had a certain great suspicion about him, and he wished, without the Jews causing a disturbance, to learn everything accurately.

VERS. 34. Why does Christ say, *Do you say this of your own accord, or did others tell you of me?* Uncovering the evil ^C opinion of the Jews...

the Jews, uncovering their intent, and wishing them to be accused by Pilate, as they had said such things.

VERS. 36. *Why did He answer, My kingdom is not of this world?* What Pilate had feared until then, Christ removes: the suspicion of tyranny. And what He says is this: I am a King, He says, but not such a one as that.

VERS. 37. *How is it, when Pilate says, Art Thou a King then?* that Christ says, *To this I am born?* He shows that He has nothing beyond these things; so that when we hear that, *As the Father has life, so has He given to the Son to have life*, we consider it to be nothing else but His generation. When He says, *To this I came into the world*, He intends to signify: That I might manifest this very thing and persuade all that I am King and Lord and Creator, since He wished through these things to draw Pilate toward Himself.

VERS. 38. *Why, having said, What is truth?* does Pilate rise and go to them? He understood that the question required time; but it was necessary to deliver Him meanwhile from the fury of the Jews; for this reason he went out to them.

CHAPTER XIX

VERS. 1. *Why did Pilate scourge Him?* He wished to dissolve their fury and to soothe their anger and envy. And that this is true, hear Pilate saying: *Take ye him and crucify him; for I find no cause in him.*

VERS. 11. *How must one understand, Except it were given thee from above?* The "given" here signifies "permitted"; as if one were to say: God did indeed permit these things to come to pass; yet you will not on that account be free from the fault, seeing that you have harbored such an evil intention.

VERS. 14. *How does Mark say He was crucified at the third hour, but John at the sixth?* He marks the hour of the sentence, but he the hour of the crucifixion itself; for they are said to be punished from the time when the sentence or the judgment was given.

In saying, *Behold your King*, Pilate is speaking ironically to them, as if he were saying: I find no cause in Him, but according to you, *Behold your King*.

VERS. 15. In saying, *We have no king but Caesar*, they show that because they did not wish to have God as King, they chose to have a man, and for this reason they were finally handed over to the Romans.

VERS. 17. And the Lord bore the cross for Himself, as John says; and again, Simon the Cyrenian bore it, according to the others; for indeed both happened. ^D As a trophy against the devil, He first bore His own cross; for He was not going to death by compulsion. And again, Simon the man helped Him, that it might be known to all that the Lord was not undergoing His own death, but the death of all men. And otherwise: Why does John say Christ bore His own cross, and the other evangelists Christ the Lord says He bore His own cross, while the others say Simon the Cyrenian [original-script column: see facsimile]

^A forced to carry it? Because He is crucified at the place of the Skull, since it is said that Adam was buried there. Therefore, where death had reigned, there He erected the trophy.

Why does Pilate write the inscription for the cross? To reproach the Jews, as it was not the cross of a thief; whence he showed their rage to all, not in one tongue, but in three. Whence they, envying the very writing, said: "Do not write, the King of the Jews, but that he said, I am King of the Jews." Yet it was ordained that it should be written thus, also because of its discovery at the end.

Adam in paradise was stripped of his garments; for it needed that this should happen and that he should be stripped of the tunics which he received when he was cast out of paradise. ^B For He who assumed all things of ours for our sake, put these on, so that He might also be stripped, and in their place clothe us with life and incorruption. They are divided into four parts, since He bore these on account of the sins of the quadripartite world—of the east and the west, the north and the south. He was clothed in this tunic so that the Jews might believe that the Word came not from the earth, but from above; and also that He is not a divider, but is undivided from the Father; and that in becoming man, He did not have a body woven from man and woman, but fashioned from the Virgin alone by the operation of the Spirit. ^C Hence, the other things are divided, for they were stitched; but they were not able to divide the tunic alone, out of fear of the sign manifested through it. And this was not the work of them, but of the Savior hanging on the cross, so that while this remained, the judgment against the Jews which happened not long after might also remain; for the veil was rent, but the tunic of the Crucified was not divided by the executioners, but remained whole. For the Gospel remains eternally whole, with the shadows being divided.

Why, when being crucified, does He entrust His Mother to the disciple? To teach us to have care for our parents until our very last breath. ^D Again, even here, speaking of himself, he adds "the disciple whom He loved," out of modesty, for he states the reason why he was loved.

Why before the cross does He agonize and sweat and fear, while here He speaks with the disciple, and with the mother, and with the thief? Because there He shows the human, but here the divine power, inasmuch as He did not fear.

What is: "Jesus knowing that all things were now finished"? That is, all the works of the redemption are completed.

Since after receiving the vinegar, He says, "It is finished," that is, the prophecy is fulfilled.

Why is it said: "He bowed His head and gave up His spirit"? To show that when He willed, then He also died. For others who are dying die first, and thus bow their head; but He did the opposite.

Because, to appease the Jews, after He is dead,

^A they pierce Him with a lance. That blood and water came forth, ^B shows Him on the one hand to be man, and on the other, to be above man; or that the water signifies baptism, and the blood our spiritual drink.

What is, "On whom they have looked"? ^C It means, "Him whom they pierced with nails." He does not say, "They shall see whom they pierced," but, "On whom they have looked." What is, "On whom"? The Cross was that on which they pierced Him; but before the coming of Christ, the Cross, as a royal sign—what is commonly called a sign—precedes the advent and kingdom of Christ, being glorified by the angels; and the Cross shall be seen upon the earth, veiling the sun and dimming the moon.

Why does one of the disciples, who is Joseph, ask for the body of Jesus? To me he seems to be one of the prominent men, and known to Pilate.

CHAPTER XX. For what purpose do they bring the spices? For the preservation of the body; for these are naturally very effective at keeping bodies safe and uncorrupted. ^D For no one stealing a dead body would leave the linen wrappings behind in a leisurely manner, especially since they were glued to the flesh by the myrrh.

Why do the angels appear to her sitting? To lead her to ask a question, and so she might not cry out.

For what reason, while speaking to the angels, did she turn backward and see the Lord? It seems to me that the angels were looking at the Lord, and she, seeing those who were looking at her, perceived that they were looking at someone behind her, and she turned. So, to the angels He appeared miraculous, but to the woman not so, that she might not raise a cry; and it is manifest from the fact that she also thought Him to be the gardener. Thinking the Lord to be the creator of those things in genesis and corruption, she takes Him for the gardener, according to Mary Magdalene; wherefore, for her own benefit, the Master avoids her touch, not having yet been able to ascend to the Father at that moment, saying: "Do not touch Me." For it is known that he who would approach Him with such a base conception is harmed thereby.

Why does He say to her: "Mary"? Understand the naming as ironic; He intends to show that she was earthbound in seeking Him as one dead.

Why does He say: "Do not touch Me"? She wanted to be with Him again, as if He were what He was before; but He, turning her away from such a thought, gives this as the reason: "For I have not yet ascended to the Father," as if to say, "I am hastening and eager for that place, and he who is about to depart thither ought not to be regarded with the same mindset as before." By saying, "My God and your God, and my Father and your Father," and "I ascend," He uses words and arguments suitable to her, who did not yet conceive great things concerning Christ.

How did they not think Him a phantom when He entered while the doors were shut, and suddenly appearing? Because the woman had announced it to them beforehand, and had worked in them a great deal of faith.

otherwise, ^A He also showed them a clear and gentle appearance. VERS. 21. *As the Father has sent me, even so send I you*: He shows them His equality with the Father. VERS. 22. *Receive the Holy Spirit*: how is this to be understood, when He had said, *If I do not go away, He will not come*? Some say that He did not give the Spirit, but prepared them to be fit [to receive Him] by the breathing, or that this power against sins was given to them then; but later, through the Spirit, even greater things were given, namely, miracles; for He says, *Then you shall receive power*. VERS. 24. How was Thomas left alone, when all were gathered? It is likely that he had not yet returned from the dispersion that had already taken place. VERS. 26. Why does he see Him after eight days, and not immediately? That he might be taught by the apostles and become more fervent. VERS. 27. How could an incorruptible body be touched by a mortal hand, and show that it had the marks? It was subtle and light, as it entered when the doors were closed. In order that the resurrection might be believed, these things are shown; and for this reason He also eats. VERS. 30. Of what signs does the evangelist speak: *Many other signs therefore Jesus did*? It seems to me [that they are those] which He did after the resurrection; for he adds, *In the presence of His disciples*, but not in the presence of the crowds. That the evangelists did not write everything, but one wrote one thing and another another, avoiding ambition and vainglory; [they wrote] only as much as contributes to faith; therefore he also adds: *But these have been written, that you may believe*.

CAPUT XXI.

LITURGICAL WORKS OF UNCERTAIN AGE. LITURGY OF SAINT BASIL

(Not only differing in many respects from the published Greek text, but also departing widely from the version which Eusebius Renaudot first edited in his *Collection of Oriental Liturgies* (vol. 1, p. 57) from a Royal codex. From a 9th-century Greek MS in the Uffenbach Library, edited by Jo. Henr. Mau.)

Remember us, Lord God, and pour out the treasure of Thy mercy upon all, granting to everyone what he asks of Thee for his salvation; and remember also those whom we have not mentioned through ignorance, or forgetfulness, or the multitude of their names, O God, who knowest the age and name of each, who hast known everyone from his mother's womb. For Thou, O Lord, art the help of those who lack help, the hope of the hopeless, the savior of the storm-tossed, the harbor of those who sail, the physician of the sick; be all things to all men, Thou who knowest each one, his petition, his house, and his need. Deliver, O Lord, this city, and every city and country, from famine, pestilence, earthquake, flood, fire, the sword, the incursion of foreigners, and civil war.

^A *Exclamation.* In the first place, remember, Lord, our archbishop, whom preserve for Thy holy churches in peace, safe, honorable, healthy, long-lived, and rightly dispensing the word of Thy truth.

*The deacon reads the diptychs of the living; the priest, bowing, prays:*

Remember, Lord, every orthodox episcopate, of those who rightly distribute the word of Thy truth. ^B Remember, Lord, Thy servant Nicholas, together with his wife, children, and parents. Remember, Lord, Thy servant John. Remember, Lord, Thy servant Nicholas. Remember, Lord, Thy servant Theodore, for holy salvation, and forgive his sins. Remember, Lord, Thy servant Anna. Remember, Lord, Thy servant Panteleimon, of blessed memory, and forgive his sins. Remember, Lord, Thy servant Anna Stamatene. Remember, Lord, Thy servant Irene, of blessed memory, and forgive her sins. Remember, Lord, Thy servant Moschana.

^A Remember, Lord, according to the multitude of Thy mercies and my unworthiness, forgive me every transgression, both voluntary and involuntary, and do not, because of my sins, withhold the grace of Thy Holy Spirit from these gifts lying here. Remember, Lord, the presbytery, the diaconate in Christ, and every priestly rank, and put to shame none of us who surround Thy holy altar. Visit us in Thy goodness, Lord; manifest Thyself to us in Thy abundant mercies. Grant us temperate and beneficial weather, and send peaceful rain upon the earth for its fruitfulness; bless the crown of the year of Thy goodness. Stop the schisms of the Churches; quench the ragings of the nations; quickly overthrow the uprisings of heresies by the power of Thy Holy Spirit; receive us all into Thy kingdom, acknowledging us as sons of light and day, and grant us Thy peace and love, O Lord our God. ^B Reward them with Thy abundant and heavenly gifts. Grant them, instead of earthly things, heavenly; instead of temporal, eternal; instead of corruptible, incorruptible. Remember, Lord, those who dwell in deserts, and on mountains, and in caves, and in the holes of the earth. Remember, Lord, those who live in virginity and piety, and asceticism, and holy conversation. Remember, Lord, our most pious and faithful kings, whom Thou hast appointed to reign on the earth; crown them with the armor of truth, with the armor of Thy good pleasure; overshadow their head in time of war; strengthen their arm; exalt their right hand; establish their kingdom; subject to them all barbarian nations which desire war. Grant them a deep and unshakable peace; speak good things into their hearts for Thy Church and all Thy people, that in their tranquility we may lead a calm and quiet life in all godliness and gravity. Remember, Lord, all authority and power, and our brothers in the palace, and all the army; preserve the captains in goodness; make the evil good in Thy goodness. Remember, Lord, the people standing around, and those who are absent for reasonable causes, and have mercy on them and on us according to the multitude of Thy mercy; fill their storehouses with every good thing; keep their marriages in peace and concord; nourish the infants; instruct the youth; support the aged; encourage the faint-hearted; gather the scattered; bring back those who have gone astray, and unite them to Thy holy, catholic, and apostolic Church; deliver those vexed…

by unclean spirits; sail with the voyagers; travel with the travelers; stand by the widows; protect the orphans; ransom the captives; heal the sick; remember, O God, those who are in mines, in exiles, in bitter servitude, and in every affliction, necessity, and distress; and all who stand in need of Thy great compassion; and those who love us, and those who hate us; and those who have charged us to pray for them; and all Thy people. . Christ our God, and to Thee we send up glory, with Thy Father who is without beginning, and Thy most holy and good and life-giving Spirit, now and ever, and unto the ages of ages. Let us complete our prayer to the Lord for the precious gifts here set forth, for this holy house, and for those who enter it with faith, piety, and fear. That we may be delivered from all affliction, wrath, and necessity, let us pray to the Lord.

Prayer of Oblation after the placing of the divine gifts upon the holy table.

peace for the world, grant that we may complete the remaining time of our lives in peace and repentance. Let us ask for a Christian end to our lives, painless, unashamed, peaceful, and for a good defense before the ^A fearful judgment seat of Christ. Remembering our all-holy, immaculate, most blessed Lady, the Theotokos and ever-virgin Mary, and all the saints, let us commend ourselves and one another and all our life to Christ our God, through the mercies of Thine only-begotten Son, with whom Thou art blessed, with Thine all-holy, good, and life-giving Spirit, now and ever, and unto the ages of ages. Peace be to all. Let us love one another, that with one mind we may confess. The doors, the doors; in wisdom let us attend. Let us stand well, let us stand with fear, that we may offer the holy anaphora in peace. ^B Exclamation. The grace of our Lord Jesus Christ, and the love of God and the Father, and the communion of the Holy Spirit be with you all. Let us lift up our hearts. Let us give thanks unto the Lord. The priest prays. Thou who art, O Lord and God, Father Almighty, adorable; it is truly worthy, and just, and fitting to the majesty of Thy holiness to praise Thee, to hymn Thee, to bless Thee, to adore Thee, to give thanks to Thee, ^C to glorify Thee, the only truly existing God, and to offer to Thee with a contrite heart and spirit of humility this our reasonable worship; for Thou art He who bestowed upon us the knowledge of Thy truth. And who is sufficient to tell of Thy powers, or to make heard all Thy praises, or to narrate all Thy wonders at every time? Master of all, Lord of heaven and earth, and of every creature visible and invisible, who sittest upon the throne of glory and beholdest the abysses; unoriginate, invisible, incomprehensible, uncircumscribed, ^D immutable, the Father of our Lord Jesus Christ, the great God and Savior, our hope, who is the image of Thy goodness, a seal equal to Thyself, showing Thee, the Father: Living Word, true God, wisdom existing before the ages, life, sanctification, power, the true light, from whom the Holy Spirit was manifested, the Spirit of truth, the gift of adoption, the pledge of the coming inheritance, the first fruits of eternal blessings, the life-giving power, the fountain of sanctification, from whom every creature endowed with reason and intellect is empowered and serves Thee, and sends up to Thee the eternal doxology; for all things are Thy slaves. For Thee do the Angels, Archangels, Thrones, Lordships, Principalities, Authorities, Powers, and the many-eyed Cherubim praise; around Thee stand the Seraphim, six wings...

^A ...and with our entry let there also be the entry of holy angels, ministering with us and glorifying Thy goodness along with us. For to Thee belongs all glory, honor, and worship, to the Father, and to the Son, and to the Holy Spirit, now and always and unto the ages of ages.

Prayer of the Trisagion

Exclamation

After the Apostle and the Gospel, the deacon says: Let us all say with our whole soul and with our whole mind, let us say: O Lord Almighty, the God of our fathers, we pray Thee, hearken and have mercy. Have mercy on us, O God, according to Thy great mercy, we pray Thee, hearken and have mercy. Again we pray for the power, victory, perseverance, peace, health, and salvation of our most religious and God-protected sovereigns, and that the Lord our God may cooperate with them, lead them to a good end in all things, and subject under their feet every enemy and adversary.

Prayer of the Fervent Supplication

Exclamation

we offer up glory, to the Father, and to the Son, and to the Holy Spirit, now and always, and unto the ages of ages.

Deacon. Pray, you catechumens, to the Lord. You who are faithful, pray for the catechumens, that the Lord may instruct them in the word of truth, reveal to them the Gospel of justice, and unite them to His holy, catholic, and apostolic Church. Save, have mercy, help, and keep them, O God, by Thy grace. ^B You, catechumens, bow your heads to the Lord.

Prayer of the Catechumens before their departure.

O Lord our God, who dwellest in the heavens and beholdest all Thy works, look upon Thy servants the catechumens who have bowed their necks before Thee; give them Thy light yoke; make them members of Thy holy Church, and account them worthy of the washing of regeneration, the remission of sins, and the garment of incorruption, unto the knowledge of Thee, who art our true God.

Exclamation. That they also with us may glorify Thy most precious and magnificent name, of the Father, and of the Son, and of the Holy Spirit, now and always, and unto the ages of ages.

Deacon. All you who are catechumens, depart; you catechumens, depart; all you who are catechumens, depart; let none of the catechumens remain. You who are faithful, let us again and again pray in peace to the Lord.

Prayer of the Faithful 1, after the spreading of the corporal.

Thou, O Lord, hast shown unto us this great mystery of salvation; Thou hast deemed us, Thy humble and unworthy servants, worthy to be ministers of Thy holy altar; do Thou make us sufficient by the power of Thy Holy Spirit for this ministry, that standing without offense before Thy holy glory, we may offer to Thee a sacrifice of praise; for Thou art He who workest all things in all. Grant, O Lord, that for our own sins and for the ignorances of the people, this our sacrifice may be acceptable and well-pleasing before Thee.

Deacon. Help, save, have mercy, and keep us, O God, by Thy grace. Wisdom.

Exclamation. For to Thee is due all glory, honor, and worship, to the Father, and to the Son, and to the Holy Spirit, now and always, and unto the ages of ages.

Deacon. Again and again, let us pray in peace to the Lord.

Prayer of the Faithful, 2.

Deacon. Help, save, have mercy, and protect us, O God, by Thy grace.

Wisdom. Exclamation. That being kept always under Thy power, we may ascribe glory to Thee, to the Father, and to the Son, and to the Holy Spirit, now and always, and unto the ages of ages.

Prayer which the priest recites within himself while the Cherubic Hymn is being sung.

holy Spirit, ^A committing ourselves and one another and our whole life to Christ our God.

Exclamation (10). And enable us, our Master, to dare with confidence and without condemnation to invoke thee, the heavenly God as Father, and to say: Our Father, who art in heaven.....

Exclamation. For thine is the kingdom and the power and the glory, of the Father, and of the Son, and of the holy Spirit, now and always, and unto the ages of ages.

Peace be to all.

The Deacon. Bow your heads to the Lord.

The Priest, bowing, prays: Our Master, O Lord, Father of mercies and God of all consolation, bless those who have bowed their heads to thee, sanctify, guard, strengthen, and support them; turn them away from every evil work, and unite them to every good work, and make them worthy without condemnation to participate in these immaculate and life-giving mysteries, for the remission of sins, for the communion of the holy Spirit.

Exclamation. By the grace and mercies and love for mankind of thy only-begotten Son, with whom thou art blessed, together with ^B thy all-holy and good and life-giving Spirit, both now and always, and unto the ages of ages.

The Priest, bowing, prays: Attend, O Lord Jesus Christ our God, from thy holy dwelling-place and from the throne of glory of thy kingdom; and come to sanctify us, thou who sittest above with the Father and art here present with us invisibly; and deign with thy mighty hand to impart to us thy immaculate body and precious blood, and through us to all the people.

The Deacon. Let us pray.

The Priest. Holy things to the holy.

^C ... being completed, and the holy gifts having been removed from the holy table, the priest prays: We thank thee, O Lord our God, for the participation in the holy and immaculate, immortal and heavenly mysteries, which thou hast given us for our benefit and for the healing of our.....; for thou hast given all things to us.

Exclamation. And grant us with one mouth and one heart to glorify and praise the all-honorable and magnificent name of thy Father, and of thy Son, and of the holy Spirit, now and always, and e... ^D

^A unto the ages of ages. And may the mercies of the great God and our Savior Jesus Christ be with you all. Having commemorated all the saints, again and again in peace let us pray to the Lord. That our benevolent God, having accepted them upon his holy and super-celestial and spiritual altar, for an odor of spiritual fragrance, may send down upon us in return the divine grace and the gift of the holy Spirit, let us pray. For our being delivered from all affliction, wrath, and necessity, let us pray to the Lord. ^B The priest prays: O our God, the God of salvation, teach us to give thanks unto thee worthily for thy benefits which thou hast done and dost do for us; thou art our God, who hast accepted these gifts; cleanse us from all defilement of flesh and spirit, and teach us to perfect holiness in thy fear, that in the pure testimony of our conscience, receiving the portion of thy holy gifts, we may be united with the holy body and blood of thy ^C Christ, and receiving them worthily, may we have Christ dwelling in our hearts, and become a temple of thy holy Spirit. Yea, our God, make no one of us guilty of these fearful and heavenly mysteries, nor let anyone be sick in soul and body from receiving them unworthily; but grant us until our last breath to receive worthily the portion of thy holy gifts, as a viaticum for eternal life, for an acceptable defense before the fearful judgment seat of thy Christ; that we also, with all the saints who from the ^D beginning of time have been well-pleasing to thee, may become partakers of thy eternal good things, which thou hast prepared for those who love thee, O Lord. The deacon: Help, save, have mercy, and protect us, O God, by thy grace. The whole day, perfect, holy, peaceful, and sinless, let us ask of the Lord. An angel of peace, a faithful guide, a guardian of our souls and bodies. Forgiveness and remission of our sins and transgressions of our souls and bodies. Do thou, O Master of all, grant us the communion of the holy body and blood of thy Christ, for a faith not to be ashamed, for love unfeigned, for the abundance of wisdom, for the health of soul and body, for the turning away of every adversary, for the observance of thy commandments, for an acceptable defense before the fearful judgment seat of thy Christ.

^A Having rightly partaken of the divine, holy, immaculate, immortal, heavenly, and life-giving mysteries of Christ, let us give thanks to the Lord. Help, save, have mercy, and guard them always, O God, by thy grace. Seeking that the whole day may be perfect, holy, peaceful, and sinless, let us commit ourselves, and one another, and our whole life to Christ.

Exclamation. For thou art our sanctification, and to thee we send up glory, to the Father, and to the Son, and to the Holy Spirit, now and always, and unto the ages of ages.

Let us depart in peace. Let us pray to the Lord.

Prayer said behind the ambon. O Lord, who blessest those who bless thee, and sanctifiest those who put their trust in thee, save thy people and bless thine inheritance. Preserve the fullness of thy Church; sanctify those who love the beauty of thy house; do thou glorify them in return by thy divine power, and forsake not us who hope in thee. Grant peace to thy world, to thy Churches, to the priests, to our kings, to the army, and to all thy people.

Exclamation. For every good gift and every perfect endowment is from above, coming down from thee, the Father of lights, and to thee we send up glory and thanksgiving and worship.

SYNAXARIUM

MENSIS SEPTEMBER. 1. The beginning of the indiction, and of our holy father Simeon. 2. Of the holy martyr Mamas. — On the same day. Of the Theotokos. — On the same day. John and Paul. 3. Of the holy hieromartyr Anthimus. 4. Of the holy Babylas. 5. Of the prophet Zechariah. 6. Of the holy Eudoxius.

7. Of the holy martyr Sozon.

LITURGICAL OPUSCULA OF UNCERTAIN DATE

8. The Nativity of the Theotokos. 9. Joachim and Anna. 10. For the veneration of the Precious Wood. 11. For the veneration. 12. For the veneration, and of the holy Autonomus. 13. For the veneration. — Saturday before the Exaltation. — Sunday before the Exaltation. 14. For the vigil of the Exaltation. — Saturday after the Exaltation. — Sunday after the Exaltation. 15. The Sixth Council, and of the holy martyrs Acacius and Nicetas. 16. Of the holy Euphemia. 17. Of the holy martyrs Eulampius and those with him. 18. Of the holy Theodora. 19. Of the holy martyr Trophimus, and those with him. 20. Of the holy Eustathius and those with him. 21. Of the holy apostle Quadratus. 22. Of the holy martyr Phocas. — On the same day. Of the prophet Jonah. 23. The conception of the Forerunner. 24. Of the holy Thecla. 25. Of the holy Euphrosyne, and the litany of the Campo. 26. The passing of the holy John the Theologian. 27. Of the holy Callistratus. 28. Of the holy Chariton. 29. Of the holy Cyriacus. 30. Of the holy Gregory of Greater Armenia.

MONTH OF OCTOBER

1. Of the holy apostle Ananias. — On the same day. Of the holy Domninus and Romanus. 2. Of the holy Cyprian and Justina. 3. Of the holy Dionysius. 4. Of the holy apostle Hierotheus. 5. Of the holy Charitina. 6. Of the holy apostle Thomas. 8. Of the holy Pelagia. 9. Of the holy apostle James son of Alphaeus. 10. Of the holy martyrs Eulampius and Eulampia. 11. The Orthodoxy of the Seventh Council. 12. Of the holy Probus and those with him. 13. Of the holy Carpus and Papylus. 14. Of the holy Nazarius and those with him. 15. Of the holy martyr Lucian. 16. Of the holy Longinus and those with him. 17. Of the holy martyrs Isidore and those with him. 18. Of the holy apostle Luke.

SYNAXARIUM

MONTH OF NOVEMBER. 1. Of the holy Unmercenaries. 2. Of the holy Acindynus and those with him. 3. Of the holy Acepsimas and those with him. 4. Of the holy Theodota. 5. Of the holy Galacteon and Episteme. 7. Of the holy 33 martyrs. 8. Of the archangel Michael. 9. Of the holy Timothy and Maura. 10. Of the holy martyr Orestes. 11. Of the holy Menas and those with him. 12. Of the holy John the Almsgiver. 13. Of Chrysostom. 14. Of the holy apostle Philip. 15. Of the holy confessors. 16. Of the holy apostle Matthew. 17. Missing. 18. Of the holy martyrs Plato and Romanus. 19. Of the holy martyr Neophytum and those with him. 20. Of the holy Maximus and those with him. 21. The Entry of the Holy of Holies. 22. Of the holy Cecilia. 23. Of the holy Amphilochius. 24. Of the holy Gregory of Agrigentum. 25. Of the holy martyrs Clement and Peter. 26. Of the holy Alypius. 27. Of the holy James the Persian. 28. Of the holy Irenarch. 29. Of the holy Theodulus. 30. Of the holy apostle Andrew.

MONTH OF DECEMBER. 1. Of the holy prophet Nahum. 2. Of the prophet Habakkuk. 3. Of the prophet Zephaniah. 4. Of the holy Barbara. 5. Of the holy Sabas. 6. Of the holy Ambrose. 8. Of the holy Sophronius, bishop of Cyprus. 9. The Conception of the holy Anna. ^{B C D}

19. Saint Mnesion and his companions. 20. Saint Artemius the martyr. 21. Saint Hilarion. 22. Saint Abercius. 23. Saint James, the brother of God [the Brother of the Lord]. 24. Saint Arethas and his companions. 25. The Holy Notaries. 26. Saint Demetrius the martyr. 27. Saint Artemidorus and his companions. 28. Saint Stephen and his companions. 29. Saint Abramius. 30. Saint Cyriacus the Patriarch. 31. Saint Stachys the Apostle and his companions.

NOVEMBER 1. The Holy Anargyroi (Unmercenaries). 2. Saint Acindynus and his companions. 3. Saint Acepsimas and his companions. 4. Saint Theodotus. 5. Saints Galaction and Epistemes. 6. Saint Paul the Confessor. 7. The thirty-three Holy Martyrs. 8. The Archangel Michael. 9. Saint Timothy and Maura. 10. Saint Orestes the martyr. 11. Saint Menas and his companions. 12. Saint John the Almsgiver. 13. Saint Chrysostom. 14. Saint Philip the Apostle. 15. The Holy Confessors. 16. Saint Matthew the Apostle. 17. No entry. 18. The Holy Martyrs Plato and Romanus. 19. Saint Neophytus the martyr and his companions. 20. Saint Maximus and his companions. 21. The Holy of Holies. 22. Saint Cecilia. 23. Saint Amphilochius. 24. Saint Gregory Aeragantes. 25. The Holy Martyrs Clement and Peter. 26. Saint Alypius. 27. Saint James the Persian. 28. Saint Irenarchus. 29. Saint Theodulus. 30. Saint Andrew the Apostle.

DECEMBER 1. Saint Nahum the Prophet. 2. The Prophet Habakkuk. 3. The Prophet Zephaniah. 4. Saint Barbara. 5. Saint Sabbas. 6. Saint Nicholas. 7. Saint Ambrose. 8. Saint Sophronius, Bishop of Cyprus. 9. The Conception of Saint Anne. ^{A B C D}

SYNAXARIUM

10. Saint Menas. 11. Saint Daniel the Stylite. 12. Saint Spyridon. 13. The holy martyrs Eustratius and his companions. 14. The holy martyr Philemon and his companions. 15. Saint Eleutherius the martyr. 16. The Prophet Haggai. 17. The three holy children and Daniel. 18. Saint Sebastian the martyr. 19. Saint Promus and his companions. 20. Saint Ignatius the hieromartyr. 21. Saint Juliana. 22. Saint Anastasia. 23. The ten holy martyrs in Crete. — The Saturday of the holy Fathers. — The Sunday of the holy Fathers. 24. On the eve of Christ’s Nativity. 25. At Matins. — At the Liturgy. 26. The most holy Mother of God. 27. Saint Stephen the martyr. 28. The twenty thousand holy martyrs, and Stephen the Younger. — The Saturday after Christ’s Nativity. — The Sunday after Christ’s Nativity. 29. The holy Infants. 30. Saint Marcellus. 31. Saint Irenaeus.

MONTH OF JANUARY

1. On the Circumcision, and Saint Basil. 2. Saint Silvester. 3. Saint Gordius the martyr. 4. Saint Zosimus the martyr. — The Saturday before the Theophany. — The Sunday before the Theophany. 5. On the eve of the Theophany. 6. At Matins. — At the Liturgy. 7. Saint John the Forerunner. — The Saturday after the Theophany. — The Sunday after the Theophany. 8. Saint Hippolytus of Rome. 9. Saint Polyeuctus the martyr. 10. Saint Gregory of Nyssa. 11. Saint Theodosius. 12. Saint Stephen. 13. Saint Hermylus and Stratonicus. 14. The holy Fathers in Raithu. 15. Saint John the Almsgiver (the Mendicant). 16. The Veneration of the Chains of Saint Peter. 17. Saint Anthony. 18. Saints Athanasius and Cyril. 19. Saint Macarius. 20. Saint Euthymius. 21. Saint Neophytus the martyr. 22. Saint Timothy. 23. The holy martyrs Clement and Agathangelus. ^A 24. Saint Xena. 25. Gregory the Theologian. 26. The holy martyrs Asterius and his companions. 27. The return of Saint Chrysostom. 28. Saint Ephraim. 29. Saint Ignatius. 30. Saint Xenophon. 31. Saints Cyrus and John.

MONTH OF FEBRUARY

1. Saint Tryphon the martyr. — At the Liturgy. 2. For the Meeting (Hypapante) at Matins. — At the Liturgy. 3. Saint Simeon the Just. 4. Saint Isidore of Pelusium. ^B 5. Saint Agatha. 6. Missing. 7. Saint Parthenius. 8. Missing. 9. Saint Nicephorus the martyr. 10. Saint Charalampus. 11. Saint Blaise the hieromartyr. 12. Saint Meletius. 13. Saint Martinian. 14. Saint Auxentius. 15. The holy apostle Onesimus. 16. Saint Pamphilus and his companions. 17. Saint Mariamne. 18. Saint Leo, Pope of Rome. 19. The holy martyrs Maximus and his companions. ^C 20. Saint Paphnutius. 21. Saint Timothy. 22. Saint Thomas the Patriarch. 23. Saint Polycarp the hieromartyr. 24. The finding of the head of the Forerunner. 25. Saint Tarasius the patriarch. 26. Saint Papius the martyr and his companions. 27. Saint Porphyrius. 28. Saint Basil the Confessor.

MONTH OF MARCH

1. Saint Eudocia the martyr. 2. No mention is made (Missing). 3. Saint Basiliscus. 4. Saint Hesychius. 5. Saint Conon. 6. Saint George (sic, context indicates misprint for 6). 7. The seven holy bishops in Cherson. 8. Saint Theophylact. 9. The forty holy martyrs. 10. Saint Quadratus the martyr. 11. Saint Sophronius the patriarch. 12. Saint Theophanes. 13. Saint Sabinus. 14. Missing. ^D

LITURGICAL WORKS OF UNCERTAIN AGE

^A 15. The Earthquake. 16. Missing. 17. Saint Alexis, the man of God. 18. Saint Cyril of Jerusalem. 19. Saints Chrysanthus and Daria. 20. Missing. 21. Missing. 22. Saint Basil the hieromartyr. 23. Missing. 24. Missing. 25. The Annunciation of the Theotokos. In the liturgy. 26. Missing. 27. Saint Matrona. 28. Missing. ^B 29. Missing. 30. Saint John of the Ladder. 31. Missing.

MONTH OF APRIL

1. Saint Mary. 2. Saints Amphianus and Aedesius. 3. Missing. 4. Saint Theodulus and his companions. 5. Missing. 6. Saint Eutychius the patriarch. 7. Saint Rufinus. 8. Saints Rufus the apostle and his companions. 9. Missing. 10. Saint Terentius the martyr. 11. Saint Antipas. 12. Missing. 13. Missing. 14. Missing. 15. Missing. 16. Saint Agape and her companions. 17. Missing. 18. Saint James. 19. Missing. 20. Missing. ^D

MONTH OF MAY

21. Missing. 22. Saint Theodore of Sykeon. 23. Saint George the martyr. 24. Missing. 25. Saint Mark the apostle. 26. Saint Basil the hieromartyr. 27. Missing. 28. Missing. 29. Saint Simeon, kinsman of the Lord.

MONTH OF MAY

1. Saint Jeremiah the prophet. 2. Saint Athanasius. 3. Saint Timothy the martyr. 4. Missing. 4. Missing.

^A 8. Saint John the Theologian. — On the same day, the martyr Acacius. 9. The prophet Isaiah. — On the same day, the holy martyr Christopher. 10. The apostle Simon. 11. The holy martyr Mocius. 12. Saint Epiphanius and Germanus. 13. Missing. 14. Saint Isidore, and Pachomius. 15. Missing. 16. The holy prophet Zechariah. 17. Missing. 18. Missing. 19. Saint Patrick. 20. Saint Thalelaeus. ^B 21. The holy Constantine and Helena. 22. Saint Basiliscus. 23. Missing. 24. Saint Simeon of the Wondrous Mountain. 25. Missing. 26. The holy apostle Judas. 27. Missing. 28. The holy martyr Helladius. 29. The holy martyr Theodosia. 31. The holy apostle Andronicus.

MONTH OF JUNE

LITURGICAL WORKS OF UNCERTAIN DATE

THE MONTH OF JULY

THE MONTH OF AUGUST

20. Saint Thaddaeus. 21. Saint Lucius. 22. Saint Agathonicus. 23. Missing. 24. Missing. 25. The Apostle Titus. 26. The martyr Andronicus. 27. The holy Pimen. 28. The holy Moses. 29. The Beheading of the Forerunner. 30. Missing. 31. The Precious Girdle of the All-Holy Theotokos. ^A

MONTH OF SEPTEMBER

MENSIS OCTOBER

1327 3. The holy hieromartyr Dionysius the Areopagite. 6. The holy apostle Thomas. 7. The holy martyrs Sergius and Bacchus. 16. The holy martyr Longinus the Centurion. 18. The holy apostle and evangelist Luke. 20. The holy great martyr Artemius. 21. Our holy father Hilarion the Great. 22. Our father among the saints Abercius. 23. The holy apostle James, the Brother of God. 24. The holy martyr Arethas and those with him. 25. The holy martyrs the notaries Marcian and Martyrius. 26. The holy great martyr Demetrius, and the commemoration of the great earthquake. ^A MENSIS NOVEMBER. 1. The holy wonderworkers Cosmas and Damian. 2. The holy martyrs Acindynus and those with him. 4. The holy Paul the Confessor. 8. The Synaxis of the Bodiless Powers. 12. Our father among the saints John the Merciful. 13. Our father among the saints John Chrysostom. 14. The holy apostle Philip. 16. The holy apostle and evangelist Matthew. 17. Our father among the saints Gregory the Wonderworker. 21. The Entry of the Most Holy Theotokos. 25. The holy hieromartyrs Clement of Rome, and Peter of Alexandria. 27. The holy great martyr James the Persian. 28. The holy monk-martyr Stephen the New. 30. The holy apostle Andrew the First-Called. ^B MENSIS DECEMBER. 4. The holy great martyr Barbara. 5. Our holy father Sabas. 6. Our father among the saints Nicholas. 9. The Conception of the holy Anna. 12. Our father among the saints Spyridon. 13. The holy great martyrs Eustratius and those with him. 17. The holy three youths and the prophet Daniel. 20. The holy hieromartyr Ignatius the God-bearer. ^C Sunday of the holy fore-fathers. Saturday before the Nativity of Christ. Sunday before the Nativity of Christ. 24. On the Eve of the Nativity of Christ. 25. The Nativity of Christ. ^D

SYNTAXARIUM ALTERUM

23. The holy great martyr George. 30. The holy apostle James.

MONTH OF MAY. 2. Our father among the saints Athanasius the Great. 8. The holy apostle and evangelist John the Theologian. 21. The holy kings and equals-to-the-apostles Constantine and Helen. 24. Our venerable father Simeon of the Wondrous Mountain. 25. The finding of the precious head of the Forerunner.

MONTH OF JUNE. 8. The holy great martyr Theodore the General. 19. The holy apostles Bartholomew and Barnabas. 24. The Nativity of the Forerunner. 27. Our venerable father Samson the Hospitaller. 28. The translation of the relics of the holy Cyrus and John. 29. The holy and chief apostles Peter and Paul. 30. The Synaxis of the holy 12 apostles.

MONTH OF JULY. 1. The holy unmercenaries Cosmas and Damian. 2. The deposition of the precious robe of the Most Holy Theotokos. 8. The holy great martyr Procopius. 11. The holy great martyr Euphemia. 15. The holy great martyrs Cyricus and Julitta. 16. The holy fathers of the 4 Councils (ecumenical). 17. The holy great martyr Marina. 20. The holy and glorious prophet Elijah. 22. The holy Mary Magdalene. 25. The holy Anna, mother of the Theotokos. 27. The holy great martyr Panteleimon. 31. The holy and righteous Eudocimus.

MONTH OF AUGUST. 1. The holy Maccabees. 2. The translation of the relics of the holy protomartyr Stephen. 6. The Transfiguration of Christ. 15. The Dormition of the Most Holy Theotokos. 16. The translation of the holy Mandylion. 24. The holy apostles Bartholomew and Titus. 29. The Beheading of the precious head of the Forerunner. 31. The deposition of the precious girdle of the Most Holy Theotokos.

LITURGICAL WORKS OF UNCERTAIN AGE

OF ABJURATION OF THE ATHINGANI

Gospels for various commemorations of saints. For the Most Holy Theotokos. For the dedication of a church. For the incorporeal beings. For the Forerunner. For the prophets. For the apostles. For the martyrs. For a single martyr. For women martyrs. For hierarchs. For hieromartyrs. For the blessed. For blessed martyrs. For blessed women. For the monastic habit. For the sick. For those who have fallen asleep. For an earthquake. For a fire. For drought. For an incursion of barbarians. For the victory of kings. For those making confession. For every petition.

How those coming from the Athingani to the orthodox faith, and who are about to be baptized, must be received.

I, such-an-one, coming from the Melchisedekians, known also as the Theodotians, and [from the] Athingani, to the faith of the Christians, do so not because of any force, or necessity, or fear, or threats, or poverty, or because of debt, or an accusation brought against me, or for any other forbidden reason; but because my whole soul and heart love Christ and his faith. I anathematize the entire heresy of the Melchisedekians, that is to say, the Theodotians and Athingani, and all their heresiarchs: I mean Theodotus the cobbler, and his disciples Asclepiades, Hermophilus, Apollonides, and Theodotus the money-changer, who was the primary leader of this heresy. I anathematize also the successive teachers of the Athingani, whosoever have existed in every generation down to the present day, and whosoever exist today, and shall arise in the future. I anathematize all who think, hold, teach, and say that Melchisedek was not a man, but a great power of God residing in unnameable places, and that he is greater than Christ, and that for this reason Christ is said to be a second and inferior priest according to his order. I anathematize those who say that Melchisedek, that is, this great power, is God and the Father of our Lord Jesus Christ, and for this reason is called "without father, without mother, without genealogy." I anathematize those who observe the Sabbath like the Jews, and who, like the heathens, spurn circumcision and baptism. I anathematize those who employ divinations, sorceries, and witchcraft, and who profess that by these things they can bring injury or benefit to men. I anathematize those who invoke certain demons, the first of whom are called Soru, Sochan, and Arche, and who, by means of them, claim to draw the moon to themselves and interrogate it concerning whatever they wish. I anathematize those who assign

^A names to human stars and, by means of fantasies and crazy notions, stir them up against one another in conflict, and assert that the star of this person has extinguished the star of that person, and that it is necessary that this one be more powerful and more fortunate than that one. I anathematize those who, under a pretense of purity, teach hatred of mankind, and who loathe any man who is not of the same faith as themselves, and for this reason do not allow themselves to approach such a person, nor allow anyone else to approach them, nor to give anything to him, nor to receive anything from his hands; and if any such thing should happen by chance, they immediately betake themselves to purifications and washings, as though they had become polluted and unclean. I anathematize, in addition to these, every other custom and practice and the entire ^B arrangement of the Athingani, whether performed by them openly or in secret. All these things, therefore, I anathematize, and turning away, and renouncing them, I associate myself with Christ, and I believe in one God, the Father, Almighty, maker of heaven and earth.

USEFUL NARRATION

Collected from an ancient history, and denoting a memory of a miracle that happened paradoxically, when the Persians and Barbarians surrounded this royal city with war; who also perished, having experienced retributive justice; while the city, kept unharmed by the intercessions of the Theotokos, annually renders a thank-offering upon the day being called the Akathistos.

ON THE AKATHISTOS

In the times of Heraclius, the king of the Romans, Chosroes, holding the sovereignty of the Persians, sent a barbarian general of his with heavy forces to lay waste to all the lands under the Romans, like some lightning bolt, burning, setting fire to, and destroying. This man, for a long time, was pillaging the East and exterminating the Romans who were in his way, with no one hindering or stopping his forward motion for a long time (since the Roman powers were for the most part humbled, ^C and because of the observation of that holy day, during whose entire night they spend the time in holy vigils, praying and recalling those great benefits which are lightly touched upon here. St. Nicephorus may be seen, who appears to recount the events of that time more accurately. The things we provide differ little from those which the Synaxaria contain, except only in those things which...).

^A relate to the exceedingly grievous and beastly cruelty of him who was then governing the Roman empire, the tyrant Phocas the soldier. Upon reaching Chalcedon, he established a camp there and made ready everything necessary for the siege of this great city; for this was his plan, and he strove to achieve it by all means. Seeing these things, Heraclius, who had just assumed the empire after the usurper Phocas, being greatly troubled and sorrowful, left the palace, and having gathered the forces of the armies that still remained, he suddenly struck at the region of Persia, while those in Persia knew nothing of it. When the Scythian Chagan learned of the emperor's expedition, he immediately went to work; he filled the sea with their vessels—which, because they are fashioned from a single long log, are called *monoxyla* in the barbarian tongue—and the land with cavalry and infantry.

But the people in the royal city were exhorted many times by Sergius, who then held the patriarchate, and were instructed not to falter, as he said: "Take heart, children! Let us cast our hopes of salvation upon God alone, and let us lift our hands and eyes to Him with all our soul, and He will dissolve the evils that have surrounded us and disperse all the counsels of the barbarians against us." Encouraged by these words of Sergius, the people who were in the city remained firm, strengthened by faith in the immaculate Theotokos and in Christ our God, who, out of love for mankind, was well-pleased to be born of her. And awaiting the sight of His mercy upon them, they endured in hope, which after a little while they were deemed worthy to receive, nor did they fall away empty of their hope. ^B

Bonus, who had been left by the emperor for the protection of the city, was not idle, doing and acting in everything as much as it was possible to devise a counter-measure. For God wishes us not to sit idle and inactive, but also to do something and to devise something from our own side, while having all expectation of salvation in Him. Thus he commanded Joshua the son of Nun to set an ambush against Ai, and he armed Gideon against the Midianites with jars and lamps. ^C But while Bonus strengthened the walls and readied everything necessary for the needs of war, Sergius the high priest took the sacred icons of the Theometor—upon which the Savior, even as an infant, was depicted being carried in the arms of His Mother—and went around the walls, thereby procuring safety for the city and ^D consternation, destruction, and flight for the barbarians and enemies—all of which, having come upon them shortly after, consigned them to total annihilation. The Persians who had encamped at Chalcedon began to set fire to the surroundings and vicinity of Chalcedon, and to do all other things that are customary for those who have determined to lay siege; likewise...

the Scythians and Barbarians also appeared to be doing things similar to the Persians. The patriarch took up again the non-manufactured image of the Lord and our Savior Jesus Christ, and the precious garment of the all-holy Theotokos; furthermore, the life-giving wood, and he went around the walls. With tears, he prayed, saying: "Arise, O Lord, and thy enemies shall be scattered: and they shall vanish as smoke, and they shall melt as wax from the face of fire." ^B Scarcely three days had passed since the burning that took place, when the leader of the Scythians moved his entire host against the city. So great, moreover, was the phalanx of the enemies, being combined in an innumerable multitude and secured with coverings of armor, that—to declare the whole matter in a few words—ten Scythians were set to engage with one Roman. Nevertheless, the commander-in-chief and vanguard of the Christians, the undefiled Lady, the swiftest helper of those who call upon her, through the soldiers assigned to the divine temple of hers at the Spring, slew many of the Scythians who had sortied out. She not only broke the boldness of the Scytharch by such a stratagem, but she also caused him to have—as it were—an earnest for the time being, of the total destruction that was to befall them a little later. ^C For the Romans, having grown confident from this and being filled with great courage, made skirmishes with them every day, having the Mother of God fighting on their behalf and strengthening them, and confounding the Scythian engines, and—by the power of the Akathistos—the non-manufactured image of the Lord...

^A rendering the engines of the Scythians void, and thwarting their power and their experience in wars. Upon these things, by the common counsel of the patriarch and the people, some were sent out from the city with gifts, both to speak peaceably to the Scythians and to invite them to a treaty of peace. But that creature, a beast rather than a man, not only did not accept the offer of peace, but even took the gifts that were brought and sent the envoys back empty-handed, saying only this to them: "Do not be deceived by the God in whom you trust; for tomorrow I will surely take your city and will layout it desolate. Yet out of pity, I grant permission for you to come out naked, whither you wish to go. For the rest, be gone, expecting no further kindness from me." Having heard these things from those who had been sent, they groaned from the bottom of their hearts, stretched out their hands to heaven, and being flooded with many tears, they said: "Defender, Lord, who resisteth all the proud, whose power is unfailing ^B and whose dominion is indissoluble, hear the words of the barbarian which he shouted, railing against Thee, the Lord of all, and deliver the city of Thy inheritance and the people that are called by Thy name, lest they say: Where is their God?" And these things the people said. But God prohibited the passage of the Persians to the Chagan which they had planned, having struck down not a few of those whom they were sending as reinforcements. And for two or three days in succession they did not cease from fighting with skirmishes and local forays. For that dog was preparing a work by design, namely on land to set up siege engines and helepoleis; and by sea to fit out the monoxyla, which were in numberless quantity among the Scythians, so that at one time and one day, he might strike the city with war, from land and sea together. ^C And while he was equipping such a war, having taken all the select cavalry he had, he appeared in the parts of the sea that were sailed upon, showing himself to the Persian army; and that one also did similar things. Or rather, the one from Asia and the other from Europe, just like wild beasts, roared against the city, thinking it to be a ready prey. But who shall speak of the wonders of God at that time? Who shall be able to narrate the compassion of the Virgin towards us? For as the Chagan filled the bays of the Horn with monoxyla ^D and tried, with his own soldiers—on the one hand through those fighting on land, to throw down the walls of the city; on the other hand through those fighting the naval battle in the bays of the Horn, to make an easy incursion into the city…

From every side, God and the Lady Virgin rendered his hopes vain and empty. For the Roman army killed such a vast multitude of the enemy at both parts of the wall, that the survivors were no longer able to burn the dead. This, then, was the work of those fighting from the land. But as for the enemies approaching from the sea, the Mother of God and Lady sank the boats, crew and all, before the divine temple at Blachernae, suddenly rousing a monstrous and violent storm of wind against them. For when they had come near to her divine house, the sea, having risen greatly and being parted by divine breath into divisions, completely swallowed and submerged them all along with their boats. And it was possible to see there a very great and ineffable prodigy: how the waves rose to the height of mountains, and as though they were wild beasts, swelled and raged, and leapt fiercely upon the enemies of the Mother of God, and devoured them; just as once before it had done to the Egyptians who were pursuing ancient Israel, who was traversing it in a wondrous way on foot. Thus did the Theotokos, fighting for and protecting her own city, erect a paradoxical trophy without bloodshed, by this means and stratagem: those who had brought unproclaimed war against her own inheritance, and had taken up arms against it, she completely drowned, turning them into food for the sea-currents; while the lot that had placed its hopes of salvation in her, and it alone ^A, she guarded completely unharmed from the evils that had befallen it.

Then indeed, then, the leader of these men himself, becoming an eyewitness to such destruction of his own army, standing on a high place together with his equestrian soldiers, was striking his chest and his face. But those inside the walls, who had been contending against the enemies, when they learned of the disaster the Barbarians had suffered in the sea, being immediately strengthened by divine power and fortified by the strength of the Virgin, threw open the gates of the walls, and with shouting and clamor made a sally against the enemies. So much joy and power took hold of our own men, and so much fear took hold of the Barbarians, that even children and women, rushing against them, penetrated to the very camp of the enemies. Then it was possible to see that one man pursued a thousand, and two put to flight ten thousand. Such is the all-pure one and Virgin; such is the Theotokos and Lady; she has granted strength to the powerless, and power to the impotent. When the sun had set and night had come on, all the siege engines, which the Barbarians had carried on wagons as though they were on carts, they delivered to the fire; and thanks be to the Theotokos, who ^B brought it about that they themselves were the authors and burners of their own labors and machines. The patriarch, and the rest of the people, extending their hands to heaven, with tears, were singing hymns of thanks, and saying: "Thy right hand, O Lord, is glorified in strength".

Thy right hand, O Lord, hath crushed the enemies, and in the multitude of Thy glory Thou hast crushed the adversaries." ^A And thus the senseless Chagan, having made an expedition with an innumerable multitude, returned with shame; likewise also he who led the Persian army, laying his hand upon his mouth, and covering his face, leading back only a few from so many thousands, retreated with shame into his own country. In this way, the minister of divine economy and goodness, the all-holy and most immaculate Theotokos, the mighty defense of the Christians, demonstrated the power of the protection she extends to us; thus she has bestowed upon us a great and miraculous salvation; in memory of which benefit, we hold this present assembly annually with the whole populace, and we celebrate an all-night festival, offering to her songs of thanksgiving; but let this suffice for now.

But after thirty-six years had passed, while Constantine Pogonatus was directing the empire, the swarm of the Hagarenes again approached Constantinople with a great fleet, and immediately they made a landing at the shore of the Hebdomon; by them, naval battles were fought daily, from the spring season until the autumn; when winter came, the fleet of the Saracens would cross over and winter at Cyzicus; and again at the beginning of spring, weighing anchor from there, they continued the war by sea in the same manner. Since the war had lasted for seven years, and the Saracen fleet had lost a great many ships, and many and innumerable men, and valiant warriors, and further, a great portion of the supplies they carried, it also returned empty-handed to its own lands; and when they came to the region of Syllaeum, through the just wrath of God, they were utterly destroyed by the violent and torrential winds that blew against them. Thus, attacking this city—protected by God—at different times, ^C those miserable men, seeking to satisfy the impulse of their madness, were forced to return, having achieved nothing and full of shame. But again, because their dominion had grown greater on all sides, and had increased from the rising to the setting sun, and had grown in multitude, they first seized the kingdom of the Persians; then after that, Egypt and Libya, giving their word to the Christians that they would not force them to abandon the blameless and orthodox faith in Christ our God.

their own faith, which they did not keep; but they caused many to suffer martyrdom because they refused to let the sign of the precious cross be trampled upon by them. This, in fact, they compelled the Christians to do, and, as I have said, they went over the whole earth pillaging; after overrunning also the Indians and Ethiopians and the Maurusian tribes, together with the Libyans and Spaniards, at the very end they campaigned against this royal city, wishing to take it. But as the emperor Leo the Isaurian had just seized the throne and had proposed to pay them tribute, they indeed forced him to admit guards into the city. For they were confident in the multitude of both their own and their mercenary army, and in the infinite naval force that had been made ready, which was reckoned at one thousand and eight hundred ships, as those who have labored over the chronicles have written. And when those erring enemies of Christ had set up their camp before the city, for a time they made no assault upon the walls, because they were occupied with building dwellings, as if they were remaining at home, being destitute of wisdom and reason; or, to speak the truth, being hindered by God, who made them foolish in their own counsels. But the Christ-loving people in the city, making unceasing supplications with tears, as it was their custom to do even in a time of peace, took up the most all-venerable wood of the cross of our Lord and Savior Jesus Christ and the holy image of the all-pure Virgin, and went around the wall, lifting up their hands to God and saying: "Arise, O Lord, do not reject your people in the end; for behold, your enemies have roared, and those who hate you have lifted up their head. Do not give your inheritance to shame, for the nations to rule over us, lest they say: Where is their God? But let them know that your name is Lord Jesus Christ, for the glory of God the Father." ^B Furthermore, one of the enemy Agarenes, mocking the city by calling it Constantia and addressing the Church by the mere name of Sophia, fell into a certain pit together with his horse and perished. But also their herald, having ascended a high tree to proclaim their abominable prayer, also fell in like manner and violently breathed out his impious soul. Afterward, when they determined to campaign against the Bulgars, two generals were appointed; one was left to besiege the city, while the other went off to fight the Bulgars, with whom they clashed, were defeated, and more than twenty thousand fell. Those who survived the slaughter returned with great shame to those from whom they had been separated. But upon their return, attempting to come to the Blachernæ side by means of the ships they had brought, by the chain extended from the crossing point

^A to the opposite part of Galata so that the gulf itself might be closed up. (9) The Greeks, therefore, when they understood that the king's fleet was sailing against them, stretched iron chains from the city which was opposite—namely Pera or Galata—into the port of Byzantium at the citadel they call [the Acropolis]. And they brought the ships that happened to be there—some of which had arrived for the sake of offering aid, others for trade—and placed them within the chains; and in this way they planned to prevent the king's fleet from entering into the port of Byzantium. For it extends eighty stadia toward the city, and reaches one hundred and fifty stadia into the other continent.

^B They were unable to do what they had proposed, being hindered by the chain of the Galatæ. Having turned back, they retreated into the strait; and they anchored their ships at the place called Sosthenion, and in other very small ports, most of which were crushed by a fierce storm and wind, from which the Romans burned the larger ones. And the city was straitened, having no food; but they, having destroyed everything in their path without restraint and having left nothing for their own sustenance, fell into such a shortage of food that they tasted human flesh and dead animals. Later, they even mixed human excrement with a little leaven and baked it in an oven and ate it; so that, because of this, many ^C of their famous men and warriors escaped into the city. And the Egyptians, indeed, pursuing those of Israel, "sank to the bottom like a stone" (Exod. 4:5); for the Lord brought upon them the waters of the sea and covered them in the deep. But as the Saracens were fleeing from us, the same things happened to them. For by a whirlwind and a storm—which was strange and caused a boiling of the sea—that entire fleet of a thousand ships almost perished. For as the majority of the fleet was sailing in the Ægean Sea, hail fell from heaven violently; and just as iron, when it approaches fire, warms its cold nature, so indeed did the hailstones, coming into contact with the sea currents, cause them to boil, ^D and by this boiling, as the pitch with which the ships of the enemies were coated dissolved, they were suddenly sunk to the deep, with only ten ships surviving for them. And it was possible to see their dead thrown about in heaps on all the islands, and shores, and the headlands of the ports and bays. Truly, may all these things be told "to another generation," to speak with the Psalmist (Ps. 101:19), and may every mouth of the Christians call out the sacred oracle with David, saying: "Thou, O Lord, didst break the heads of—"

the dragons upon the waters" (Ps. 73:13). Let there also be added the song for the exodus of Israel, with a loud voice: "Let us sing unto the Lord; for he hath been glorified gloriously" (Exod. 15:1).

Coming to this point in my discourse, and looking toward the height of the greatest miracles of God and Master, and of the all-holy and only Theotokos, I become speechless from amazement, not finding words equal to the facts. For what loud-voiced tongue shall worthily praise the Virgin and Theotokos? How shall it paradoxically hymn her paradox, and glorify the source of loving-kindness, and offer thanksgiving? It was necessary for us to offer thanksgiving through ^B deeds to the Mother of God, for in these both she herself and her Son delight more than in the most musical songs of pipes and instruments. These, as I say, are: unfeigned love—which is the sum of the law and the prophets—unsullied brotherly love, unfeigned compassion, holy virginity, lawful marriage, irreproachable chastity, intense justice, steadfast courage against the passions, well-ordered wisdom, bountiful almsgiving, humble temperance, humility that pierces the soul; and in addition to these, life beyond reproach, moderate character, a prudent mind, a well-spoken mouth, an auspicious tongue, reasonable speech, an eye not ^C unchaste, hands not incontinent, a spirit not irrational nor dragging the judgment along with the current of madness; and other things with which man, made in the image of God and placed with God, might adorn himself as with a precious and beautiful world. By these it was necessary to give thanks to the Theotokos, since those who are wise in such matters say that thanksgiving is defined by works, not by words. But since the weakness of our nature and the sluggishness of our intellect make us reluctant toward the labor of virtue, and we touch upon it, so to speak, ^D with the tips of our fingers, and because of this we are deficient in the payment of thanksgiving, even if we bring it through bare expressions. Lifting up our voice and raising our minds, let us thus speak with exultation: "Thou, O Lady Theotokos, possessing loving-kindness by nature, didst not cease providing for our race, but like a common mother of the race of Christians, loving thy children and overflowing with bowels of compassion, thus dost thou always bestow thy benefits upon us, saving, sheltering, guarding, freeing from dangers, delivering from temptations. But we, in return for these things, give thanks, we proclaim thy graces, we do not hide thy benefits. We sing aloud thy wonders, we glorify thy guardianship, we magnify thy providence, we hymn thy protection, we exalt thy help as divine, we celebrate thy compassion. And mindfull of the gifts already received, and from how many dangers we have been delivered through thee, we offer thee this hymn of thanksgiving as a debt."

^A Though it is not worthy of thy benefits — for what indeed could be worthy of them? — yet thou art a friend to the stammering of thy children. Concerning the evils that now encompass and afflict us, we beseech thee to hasten thine assistance. We beg for thy support to remove the stumbling blocks in our midst, and to scatter the cloud and blinding darkness that possesses us, under which, as in a night battle, we strike and are struck; or rather to say, like madmen, we lay hands upon our own flesh, recognizing not our kinsmen, and not knowing those of our own tribe. And these things we dare to do. Who are we? Those who have been deemed worthy of the same Father, of the one Christ, of the same faith, of the same baptism, of the one Church, and of the same mysteries, that we may not draw out a long discourse. For this reason we supplicate thy compassion, that thou mightest have pity upon thy people and thine inheritance, and stand as an intercessor before God our Lord, who was born of thee, and assist us who are in the ultimate peril, and rescue us from intolerable calamities. Thou seest, O Lady, by how many evils we are overwhelmed. Arise then and forsake us not to the end. Why dost thou turn away thy face, and forget our poverty? ^B Dissolve the fears and trembling that beset us; take away the contentious oppositions; cease the fights and the wars; calm the wrath and the crushing blow of God moved against us; appease the dissensions and disturbances in our midst, and grant tranquility and peace to thy servants; that, this benefit having been added to thy many benefits, we may proclaim thy wonders for all time.

But having brought the discourse to this point, and lowering the sails of our speech, let us urge ourselves toward the safe harbor of silence. Let us once again remind those who are gathered here not to appear ungrateful toward our Benefactress and Lady; nor, because we have been benefited by thy deeds, to be hesitant to offer up our thanksgiving in words; for, in truth, the profit returns to us again. For if we are grateful for those things which have already happened, we will prepare for ourselves great confidence for the future, and we shall attain to invisible goods; by the grace and loving-kindness of our Lord Jesus Christ, to whom be glory and power unto the ages. Amen.

IAMBIC VERSES BY AN UNCERTAIN AUTHOR ON ASCETIC MATTERS

IAMBIC VERSES ON ASCETICAL MATTERS

Golden verses. Loving thee More than words can say, And mourning Out of love for wisdom,

^A Verily he is like to a corpse, who does not adorn his nature with words fitting the soul. I have set before thee, O good man, life stripped bare, so that thou mightest learn of vain pretenses, and not be troubled by inexperience, just as an infant is fearful if it sees mummers, and now suffering this golden passion, even if thou thyself be found an alloyed friend, and like a member poorly attached art cut away, having been struck by the arrow of a hostile tongue, I counsel thee again not to cling to things below, not to live like a dog, nor to desire to swallow the whole. For if thou hast a ravenous hunger thou shalt not have enough, until thou drinkest of the cup of bitter labors, and castest out the weight of the belly, lest thou rot, and cry out upon thy bed, mixing up our common matters by the reversal of hopes. Or, being overtaken unfortunately by the seventh, ^B thou art led to the indissoluble eighth, which thou shalt bewail finding to be the final judgment, since it does not show a serene judge. For it is necessary for thee, having departed to it, to undergo penalties in return for deeds done. O what a deep and tumultuous slumber! through which, being near to death, thou dost not discern what is profitable. For we sleep through insatiability, and we deem it fit that nature should war by night, being ignorant of the faithlessness of the whole. Why doest thou this? And why dost thou not yet see? But thou art dim-sighted in clear midday, not rubbing thy secret eyelids. Gold is pale because it is pained by envy. For it creeps upon itself like a heavy serpent, twisting against the movement of time, by which it spits forth the poison of corruption. And thou, alongside it, expectest better things, disgracefully brightening the idol of fortune? O eye of the earth, Sun, how dost thou see these things? Unless, indeed, as a child, thou judgest it kind—for this is the judgment of a small-souled man. Why then, sufferest thou—not well—thy friend? For thou twistest him strenuously, and strangest him, though he himself runs to others as if elusive, breaking the handles of thy guard. But if, on the other hand, thou judgest this indeed to be evil, why dost thou not loath the slayer, nor shun him, nor push him more quickly to wretched bellies? So that thou mightest endure to gain more. Man, discern the common nature from the things set forth for demonstration, ^C and cast upon the ground thy empty pride. Thou seest the plants, how they delight and sprout, and after some time grow old, and wither? This same thing is also thy own lot, as thou knowest. And now indeed thou bloomest, but thou shalt wither again, when the cold of thy final end is brought upon thee. I fear, at least, for my own part, the lack of fruit; for the threat of the cutting away confounds me. Know thyself, behold the flow of time,

^A And flee at last the nectar of pleasure; for it brings you, for certain, a bitter abundance of sorrows. Until when will wealth, and courtly duties, and perhaps even possessions and drunken bouts, and until when will flatterers consume you? Be a lender; give your life to God; for He is a debtor, and He releases the debt, and is your creditor, even if you do not perceive that He is receiving, while He devours the debt of your soul. But does the common nature of these existing things not demand back the debt you owe to it? Even if you always grieve and love life, the heat that is in you will depart into fire, the dry into earth, the cold into water, and air will carry away the moist and fluid parts. ^B You, however, will lie dead beneath bare bones, you who now are sluggish with excessive fat, and the serpent of your pride will be burst asunder. Why do you breathe fire in anger against your neighbor, and why do you willfully feign roars, and cloaked in a lion’s skin act insolently, and live unpleasantly, all the while loving life? And why do you look askance like a voracious leopard, and suffer such imaginary things, and cry out in vain, you truly hideous and naked insolent snail, or rather a vulture snatching flesh from above, not of fawns or partridges, however, but, alas! of poor and temperate men? You are rich; fear the fire to come. ^C For with what dew will you be refreshed then, while thirsty, if you do not feed the poor here? Consider who fashioned you and refashioned you, since you are destined to return to dust: or who, for your sake, was both God and flesh, and who, I say, having suffered yet remaining apart from sufferings, showed you how to be free from passions and corruption? Consider these things, best of men, conducting yourself soberly, and no longer marvel at the immensity. For it is not permitted to see things that are yet to come, and the time of your end is unknown to you. As the fire which we now use does not burn in a moderate way, for it is an image of fire, not fire in its nature, ^D so contemplate the fire that devours all things. The fervent mind of the tyrant once kindled this, but for the youths it was made a dew, pointing to an arcane fire, rather than anything else; so that you may understand that God is fire and dew; fire in the bush, and dew in the fleece. And you will not differ much from the truth if you weigh the type; for He did not burn the womb of the Virgin at all, He who remained God while partaking of flesh. They stood in the midst of the flames alive, and the boys sang after the manner of cicadas; for, nourished by the dew sent upon them, they endured the burning of that place, just as in the season of summer. They stood firm then, having ceased from their cries; for by their very silence they indicated the type,

for the reality was resonating only from afar. O how the fire became dew to the captives, whom the wings of angels guarded round about! For, having been imbued inwardly with the dew of purity, they did not fear the roaring of the flame without. For how is it permissible for fire to consume boys, who were superior to base food and to the passions? Daniel of old, seeing a river of fire, poured forth a river of hot tears. But now, seeing the fire bedewed by an angel, he rejoices and perhaps desires to applaud, beholding the youths living once again in the fire. For the fate of his fellow-captives was exalted, which extinguished the fire-worshiping error of the Persians. Yet the book remains silent, though it delivers a message, yielding a secret pre-knowledge of future things. But truly everything is new; even the fire does not burn, and wild beasts, breathing fire from hunger, honor the man who is given over to them—a strange thing! For prayer muzzles their ferocity, weakening the strength of their threatening throats. Why, they even render a kind of service of devotion, licking well the dust of his feet, and bearing the labor of cleansing with their tongues! Thus he stood undaunted in the midst of the lions, an elder in mind, though not yet in age; for he sees those that were fierce becoming tame, and by his standing, he displays the course of a giant. O how clearly the Scripture shows the various symbols of the truth, even if the writing possesses neither movement nor speech to declare them? ^B

INTERPRETATIONS OF THE DIVINE COMMANDMENTS

I. The first discourse concerning the subject of the book.

II. Proemium of the book of interpretations of the divine commandments of the Lord, containing in summary the whole subject matter of the book; and that it is from our ignorance of the divine Scriptures that we fall into the snares of the devil and are delivered to perdition; and that those who act against the will of the divine Scriptures in

forbidden actions, submitting themselves to others under the pretext of obedience and cutting off of their own wills, are assimilated into the devil and those who live publicly in cities; nor shall they escape the judgment of God, neither those who obey nor those who command, but each shall give an account according to his own actions.

3. Explanation of the divine commands of the Lord in brief, with chapters from Chrysostom and various other Fathers contributing to these explanations: and that he who suffers evil from men on account of virtue is most blessed, but he who suffers on account of the evil itself is miserable; and that it is impossible for one living in virtue to be heard well by all; and that those who seek praise from all, these strive to please all; and that from this the false teacher and false prophet is recognized, in that he does not teach from the divine Scriptures, but from his own heart according to the desires of each.

4. Concerning renunciation; and that noxious unanimity is an evil, and it is better to be separated from such people; and that it is dangerous to tonsure those who have a wife and children, or otherwise to do this indiscriminately, and how it is necessary to receive all such into monasteries; and that he who gives, he who receives, and he who permits admissions to occur for money against the judgment of the divine Scriptures, exposes himself to great danger; and that the Fathers do not accept the monastic way of life in any other manner than according to the ascetic constitutions of the great Basil.

5. Concerning the renunciation of slaves; and that those who receive such people indiscriminately, and against the divine Scriptures, and who tonsure them against the opinion of their own masters, are separated from communion and anathematized by the divine canons; but the slaves are re-enslaved according to external laws, unless they embrace the ascetic life and the strict way of life of the saints.

6. Concerning those who depart from a brotherhood; and that he who departs from a brotherhood for the sake of fleshly rest or worldly advancement is most contemptible before God, and is a denier of his promise; and that the divine canons separate such men, and those who receive them, from communion; and that those who are drawn from one place to another for the sake of God, and who depart, are praiseworthy and are not separated from the brotherhood, because they fulfill the divine plan.

7. Concerning the difference of scandals; and that one who performs the law of God or the traditions of the holy Fathers ought not to abandon his way of acting because of those who are scandalized; and that peace and prayer, if they do not find one worthy, return again to him who sends them forth; so also a curse returns again upon him who is unjustly scandalized and who curses.

8. Concerning the difference of teachers; and that the judgment of a teacher is terrible if he teaches contrary to the laws of God; and that one must obey those who teach according to the divine Scriptures.

9. Concerning the difference of anger, and of anger that is both reasonable and unreasonable; and that it is not always expedient not to be angry.

but rather when the time calls for it. For often, under the pretext of gentleness, we fall into the snares of the devil and are separated from God; while at other times we quickly take up a just anger and go beyond the proper path. ^A 10. Concerning mockery, and every kind of insult, and idle talk; and that we shall fall into Gehenna not only for murder, fornication, and adultery, but also for mockery and the petty insults that appear among us—though for these the punishment is not equal; and that it is not right to heap insults or abuse upon anyone for the sake of avenging oneself, or without any proper cause; yet there is a difference in this, just as there is in just anger; and that he who simply mocks someone is separated from the communion. 11. Concerning the reconciliation to be made with a neighbor, and that one should perform reconciliations in many ways; and that to rebuke someone according to God is a means of salvation, and he who has rebuked is blameless, while the one who has been rebuked owes it to apologize and be corrected. ^B 12. Concerning consent to fornication, and its properties; and that from the shameless looking upon women, and from living with them, and from many other causes, passions come upon us; and that where a bishop or monk dwells while staying as a guest, or is inspecting his own affairs, women should not be present, nor are they permitted to enter taverns without some necessity, or to be idle in shows and hippodromes; and that laymen who play or dance during the commemorations of the saints are separated from the order of Christians. 13. Concerning adultery and fornication; and that it is not devoid of danger for a man to separate from his wife except on the grounds of fornication; and that the husband indeed dismisses a fornicating wife, and if he does not dismiss her, he is subject to blame, whereas the wife does not dismiss a fornicating husband, but must endure the bodily afflictions that ^C come from the man; and that a cleric who is found in such a transgression is deposed and has no further recourse; and that it is not right for Christians to intermarry with heretics; and that the divine laws excommunicate those who abduct women, and those who consent to such acts, if they are clerics, are deposed, but if they are laymen, they are separated. 14. Concerning oaths and the difference of falsehood; and that the violation of an oath and a lie occurs according to a right reason when we are separated from God by these things. 15. Concerning long-suffering and detachment; and that not to return evil for evil, and to do good to those who harm us, is the mark of a Christian; and that those who drag those who have harmed them into courts are subject to the laws of Christ and are deprived of the communion of the divine mysteries; and that the divine laws depose ^D priests who strike a believer or an unbeliever; and that the divine laws separate monks who strike any person whatsoever from the communion; and that they forbid those who are not assigned to it to carry or purchase weapons of war, except for small knives not used for war; and concerning the difference of homi-

homicides, voluntary and involuntary; and that involuntary homicide has the same penalty as mere fornication. 16. Concerning guilelessness and simplicity; and that guilelessness consists in not imagining evil about anyone, but being prudent in regard to the good; and that there is a good kind of guile, when one employs it for a good purpose; and that such a calculation is prudence and good administration; and that when we do not use these things, we fall into many evils. 17. Concerning obedience, and that one ought not to take the name of obedience unreasonably to mean obeying the devil, but to attend with precision to the Divine Scriptures, and to know what is obedience to God, and what to his adversary; and that there are two kinds of obedience, as has been said, and if we do not take heed, we shall fall into the snares of the devil. 18. Concerning one's own wills and the wills of others, and what will is good, and what is that of the adversary; and that those things which are done for carnal comfort are our own wills, but those which are not such, but are done according to the will of the Divine Scriptures, these are of God; and that those in monasteries, or in the states of subordination in the world, who do not take heed, much under the pretext of subordination and obedience and the cutting off of wills, advance, or rather, more truly speaking, become subject to the devil and his works; and that it is through the negligent that the zealous fall. 19. Concerning the good will, that he who performs it does not pass through it without affliction; and that, when he undertakes it with fervor, he does not feel the affliction, but when he grows cold in his fervor, then he feels the affliction; and concerning the many transformations which follow [upon] the mind, and are put to the test in prayer; and concerning the knowledge of the will of God. 20. Concerning almsgiving, and how one ought to perform it; and that he who has nothing should not be anxious and solicitous, but provide only those things which are found in his possession; and concerning comparing [gifts] with one another; and that it is not fitting for monks, under the pretext of almsgiving, to give anything to those who are their kin according to the flesh, but to strangers, the needy, and the infirm; and that it is not fitting for poor monks, from their own work, or even by other means, to give to one who has his own necessities [met], but to the lame, the blind, and the destitute; and that it is not fitting, under the pretext of almsgiving, to give possessions to a monastery; and to draw back to these things those who have the designation of the poor and of those crucified to the world, because there is danger in this; and that a cleric who demands usury, or does not give to the needy, is deposed. 21. That it is better to distribute money to the poor than to offer it in churches and adorn them; and that one ought to offer only what is necessary in the churches, and consume the rest upon the poor; and what measure one ought to give of one's own goods; and that monks are subject to the obligation of giving alms when they themselves receive from others and work, and to bring aid to others when they themselves receive aid from others; and that in the time of almsgiving

it is not necessary to scrutinize the faithful and unfaithful, but to have mercy on all.

22. Of those who give alms from injustice: that they not only do not propitiate the Divine, but also provoke Him if they do not desist from injustice; and those who build churches and monasteries from injustice are subject to the same judgment; and he who has built a monastery ought to yield the ownership to the bishop of the place, and he who does not act thus is blamed.

23. That if anyone dissipates the wealth of the rich with the intention of giving to the poor, he does not sin; and that there is also another way, the more perfect [way] of almsgiving, among those who, when they see a needy person, cannot send him away empty; and having nothing at all of their own, they provide for him from the labors of others, either by taking the things of others openly or secretly, or by touching the very things dedicated to God; and that those things which are consecrated to God, beyond the necessary need of service, are permitted to be spent on the needy and captives, only let it be done with spiritual discretion, lest perchance the good turn into evil.

24. Of love and philanthropy, and how one ought to love one’s neighbor; and that under the pretext of love we fall away, through carnal love, from spiritual love; and that one ought not to eat in churches under the pretext of love, or sleep in them without need; and that if anyone is excessively loved, and we receive harm in our soul from him, or from others, we ought immediately to be cut off from them; and that one ought to love one's neighbor not for human considerations, but for the purpose of pleasing God.

25. That one ought not to do evil, nor hate any man, whether he be impious, or a heretic, or an ethnic, or altogether a sinner, when the time calls for it, and we suffer no harm from them. For in this we imitate God. But when we suffer spiritual harm, whether from our own infirmity or in any other way, then by necessity let us flee from them—not as hating men, but as shunning the contagion, lest their friendship become to us an occasion of transgression, even as of old in Israel, and [lest] those who wish to vindicate God under the pretext of religion satisfy their own passions; and that to grieve over heretics and to do them good is the true correction.

26. That one ought rather to pray for the impious, the heretics, and the ethnics, and all sinners, and not curse them. For by doing this, we both benefit ourselves and imitate God; and that one ought not to pray for heretics who have died, but it is necessary to pray for those still living, that God may grant them repentance to turn from error and to live according to God; for this is what God wills.

27. How one ought to perform almsgiving, and not to sound a trumpet, as do the hypocrites; and that it is better [to act rightly]

do good to someone, even if he is not yet perfect; but there is a danger of being drawn by vainglory, or neglecting one’s own salvation, and especially when the gain might be useful to others.

28. Concerning prayer, and how one must pray; and that it is possible for the vigilant person in every place and in every work to pray always without ceasing; and that for the one who acts wickedly, and yet invokes God as Father in his prayer, the subterranean author of evils claims him as a son, and is his father.

29. A model of prayer, and the conduct of anchorites; and that the things chanted in the churches, whether hymns or troparia, are unsuited to them; and that he who without ordination engages in such matters is subject to condemnation.

30. A model of prayer for those in community, and [regarding] the conduct of those gathered in churches; and that it is not fitting for those gathered to do the things of the anchorites, just as for those [anchorites] it is not fitting to do the things of others, but [both are] to use psalmody according to a right standard, not, however, doing violence to nature for the sake of shouting, but [acting] decently, and piously according to the divine precepts; and that the divine canons depose priests who chant unsuitable things not established by the holy Fathers, or who read them in church, and excommunicate the others; and that one ought not to perform the divine offering in every place; and that one ought not to despise the assemblies nor stay away without a reasonable cause.

31. Concerning those who are traveling, or who are falling into any other temptation, during prayer; and that one must not rely on prayer alone and remain slothful, even if the one praying for him is a holy man, but it is necessary to bring to the task all the zeal from oneself; and that one must flee temptation when spiritual danger is expected from it, and whoever does not act so is subject to condemnation; and that hope is in vain when we do not struggle for the work of God; and concerning the difference between martyrs and confessors; and that even if one contends, he is not crowned unless he contends lawfully, according to the evident teaching of the divine Apostle; and that those who keep what they confessed, either in the divine baptism or in the monastic profession, are called confessors.

32. That he who seeks prayer from others but himself takes no care, gains no benefit, even if the one praying is a holy man; and that those who do not live rightly and according to their worth receive no benefit from the holy baptism, just as monks do not either, if they have not lived according to the obligation of the state; thus, whoever attributes the saints to himself will not perceive greater benefit than others, and will be punished—the faithful more than the infidels, the monks more than the worldly, and those who attribute such persons to themselves [will be punished] more than those who have known nothing of any good from others; for all these, though having an occasion of salvation, surrendered themselves to punishment through their own negligence and evil intention; and that the number of those being saved is very small,

as the Lord also declared, saying: "For wide and broad is the way that leadeth to destruction, and many there are who find it; but narrow is the gate and straitened the way that leadeth unto life, and few there are who enter through it." And again He said, "Few are they that are saved." ^B And that those who, contrary to what is fitting, say that God is a lover of mankind and does not punish anyone—especially a Christian—and therefore do not wish to remove sin, but walk securely, call the Lord a liar.

33. On men-pleasing and hypocrisy; and that one must not struggle to please men, but God; and that God searches the intention, whether one acts for His sake or for the sake of men; and that God looks upon the initial thought, and according to it bestows the rewards; and that those who simulate folly, according to the great Simeon and Andrew, are rejected by the divine laws, and these now forbid such things in every way.

34. On poverty, and that to be anxious about the Lord’s commandments is not an irrational distraction, but zeal in the Lord; and that the monastic life has the promise of perfect poverty; and that it is better for the monk to be a wanderer because of poverty according to God, than to be bound and sitting still because of material things; and that this is what God seeks from monks: that they keep the complete denial of the world and poverty according to their promises and vows. And for this reason, the adversary in many ways offers possessions to monks through worldly people, to cause the denial of their own vow.

35. That the teacher must not be a lover of money, but just as he received the grace of the divine Spirit gratuitously, let him also dispense it gratuitously; and that it is necessary to be provided for by the disciples for necessary needs, and not to seek for what is superfluous; and that the teacher who lives in luxury, ease, and negligence, is not worthy even of necessary food or of honor; and that those who accept or provide anything for an ordination are severely condemned and alienated from the portion of Christians, against what is written in the divine Scriptures; similarly also in monasteries, those who shear [the monks] and those who are shorn [providing payment]; and that this crime is greater than the heresy of the pneumatomachians; and those who consent to these things, if they are clergy, are deposed by the divine canons; but if they are laymen or monastics, they are anathematized and separated from [the holy] communion.

36. That the conversation of monks with worldly people is harmful; and that not everything given to us by some for the sake of charity is from God, but from the adversary for our enticement and deception; for the Truth Itself handed down the narrow and straitened way of future enjoyment not only to monks, but to all Christians. Whence those who receive anything for the sake of charity must give an account, and are debtors to pray for those who give; and that it is not permitted at all...

for monks, or for clergy living in the world, to be occupied fully with worldly affairs, or to bargain for possessions; and that the divine canons rebuke those who pay attention to such things, and depose those who persist in indifference.

38. That one ought not to accuse some concerning the necessary needs for life, aiming at those who say that the teachers themselves transgress the commandments of God in that they have with all accuracy that which is useful for the body; and what is the becoming clothing for Christians; and concerning the diet and apparel befitting monks, and abbots, and priests, and bishops; and that it is not necessary for such persons to change their clothes, but to have some for the display of public worship, others while sitting at home, yet to use a common and simple robe always, neither ornate nor, beyond necessary use, expensive, except the priestly [garment]; and that a Christian ought to have such food and clothing as is common to the people in the place where he dwells, and as all the poor eat and are clothed according to every profession, just as the incarnation of the Lord taught us.

39. Concerning wealth and poverty, and how we may recognize such things—whether they are from God or from the operation of the adversary; and that wealth which comes from injustice is not from God, and these things are indeed known to those in the world; but to those who follow the monastic life, it is improper to be distinguished by these things; for the promise of such persons vows perfect poverty and destitution in all the Scriptures.

40. Concerning not judging one's neighbor without discernment, as did the hypocrites, the Pharisees, and the scribes. For those men, while being full of evils, were strict investigators of others even in the smallest matters; but when someone is pure from evils, then he ought to judge those who are under him, though certainly not those who are on the outside; and that some have wrongly understood the saying of the Lord, trading wealth through foolish and detrimental conversions, saying that one ought not to judge anyone, and by this become accomplices of the heretics.

41. That one ought not to judge priests, whether justly or unjustly, or to investigate them. For if they have stumbled at all, they shall be judged by God, and they shall be rebuked, both in the present age and in the future one, or by a greater priest; and that he who does not live according to his dignity is no priest; and that one ought not to be scandalized concerning things being done because of the wickedness of the priest; and that God does not ordain all, yet He works through all for the salvation of the people; and that by accustoming ourselves to despise priests, we despise God also.

42. Concerning the appointment of authorities, and that God does not appoint all authorities, but He acts through all operations; and that God often appoints even the unworthy, and the worthy are indeed appointed as worthy, but the unworthy are [appointed] for the correction of those who sin, and that in the same manner, according to the just judgment of God, we are handed over to the nations, and Concerning the diversity of the modes of abandonment; and that even one's own palaces, and the...

offerings, God does not spare. ^B 42. Concerning divine judgments; and that no one is able to escape, as the Lord declared, saying, "With what judgment ye judge, ye shall be judged"; and that God looks upon all things, even if He seems for a time to endure patiently, and not to take vengeance. 43. Concerning those who perform signs, and prophesy, and have dreams by the permission of God; and that one ought not to look to such things, nor count those who do them as saints, but rather look to a right faith, and the performing of the commandments of God; and that many of the faithful, leading a wretched life, have performed and do perform signs and wonders, and have spoken revelations and prophecies, deceiving and being deceived; for this is the purpose of the demons, that they may lead many into error through signs, so that they may follow their evil deeds; and heretics also often perform signs in the same way, as being empowered by demons for the sake of establishing their own heresy. But even if we see a believer or an unbeliever in extraordinary bodily asceticism, or dwelling in the desert, or having great knowledge of the Scriptures, or suddenly composing/expounding the Scriptures, which he did not know before, or a body not corrupted after a long time, or any other such thing, we ought not to fall into error and consider them saints; for if the operations of the commandments of the Lord are not already clearly existing in them, and the gifts of the Spirit which are enumerated by the Apostle, and they do not ^C utterly hate the vain glory of this world, they are being empowered by demons, or are being permitted for judgments which God knows. 44. That work is good and acceptable to God; and that from not working, many decline into a multitude of sins, and into various heresies; and that one must scrutinize this, lest it become to us an occasion of sin on account of practicing this contrary to the will of the Scriptures; and that he who is able, and does not work, is judged as a covetous man by God; and that teachers also, and those who preside, and the high-priests themselves, engage in both the spiritual work and the sensible work that contributes to the worship of God. Since man is twofold, sensible and intelligible, his work must also be twofold. 45. Concerning what crafts befit the profession of monks; and that it befits monks to perform such work as does not hinder the prescribed psalmody of the hours, or prayer, or altogether the worship according to God, by leading into some spiritual defect. 46. How one ought to sell and buy, so that he may not offend God; and that this is the characteristic of Christians, to be harmed rather than to harm in business transactions; and that those who conduct business in churches, whether monks or laymen, the divine canons separate from communion, as also

the God-bearing Fathers forbid the fairs that take place with trading during the commemorations of the saints; and that Christians are gathered for the sake of compunction, and prayer, and the reading of the divine Scriptures, and for remembrance and zeal for the saints, not, however, because of any activities and buying and selling.

47. Concerning what arts are suited to those in the world; and that the medical art, both among those in the world and among monks, is not to be rejected, and how one ought to use it; and that some, on the pretext of medicine, employ incantations and what are called amulets and the like; and that some lead around bears and other animals for entertainment, whom, if they turn back and repent, they separate from communion for a time, but if they persist, they separate them from the faith of Christians.

48. Concerning the difference among eunuchs, and whence this had its beginning; and further, concerning certain things that are naturally present in them, and when they can become clerics; and that they are not exempt from the passion of fornication, but are attacked more violently; and that clerics who make others eunuchs are deposed, while laymen are separated from communion.

49. Concerning humility; and that the Lord does not call those blessed who have become humble on account of some lack, but those who are so by their own will and by fearing the words of God; and what kind of humility the Word teaches; and that as long as a man is in negligence, he cannot ascend to this, because he does not know what God asks of him, and as if a perfect man, he thinks great things of himself; and further, concerning mourning, and meekness, and justice, and who is called clean in heart; and that it belongs to the perfect to make peace between those who are fighting, but to the weaker to guard their own heart, and the hearts of those they love for God's sake.

^A 50. That one must prefer the commandments ^B of the Lord, and in the second place the traditions of men; and that those who do not keep the commandments of the Lord, but are busy instead with what they call the traditions of the Fathers, do this very thing to please men. Further, concerning distinctions established through different Scriptures, regarding subjects that have one word in the reading, but a double or triple understanding, such as obedience, and will, and simplicity, and prudence, and innocence—all these have a double difference, namely, carnal and spiritual; and further, concerning justice and holiness, and how we recognize those who possess these.

^C 51. Concerning repentance, with testimonies from the divine Scriptures; and how one ought to confess and repent.

52. Examples concerning repentance and confession; and that one should not always bring forward as testimony those confessions and remissions of sins that are done out of necessity or out of some timely economy, but only when such a time comes again; and that it is wrong not to receive repentance, or again, to treat people kindly without reason, and without some command, or fruits of repentance, or contrary to the traditions delivered by the ^D divine Fathers, to grant remission of sins.

—both incline toward heresies, the one toward the heresy of the Novatians, the other toward that of the puffed-up Massalians.

53. How one ought to partake of the divine mysteries, and that it is most dreadful and dangerous to partake unworthily; and that he who partakes unworthily is mocked by Satan, just as is he who removes himself from communion.

54. That it is dreadful and dangerous for those weak in soul to receive certain confessions; and that such a practice draws even the strong and spiritual into a fall; and concerning the difference of such an undertaking; and how one must manage these things.

55. That one ought not to receive confessions without a priest; and that he who is neglectful of this regarding the people is deposed; and that one must not despair of those being instructed.

56. Concerning the penances and excommunications given by priests; and that those bound by them are not legitimately loosed by another unless he who bound them has died; and that an irrational penance is not bound before God, as the great Dionysius commented, and many others; and what are just and unjust penances; and that even if those things which were unjustly censured are not bound before God, nevertheless, he who has been unjustly censured ought not to exonerate himself, nor under such a pretext act toward those pronouncing the censure in a contemptuous and arrogant manner; but he should entreat them with all humility, and if he cannot achieve any result in this way, he should approach the greater priests and thus be exonerated by them according to the fourteenth canon of the Council of Sardica; and that he who pronounces a censure against the will of God is condemned.

57. Concerning feasts, and fasts, and the genuflections which are forbidden to be performed; and that it is dangerous to despise such things; for those who despise these without a just cause are separated and anathematized by the divine canons and are numbered among the heretics; and why we pray facing toward the east.

58. An interpretation composed from the divine Scriptures concerning feasts: that they were not handed down for the sake of luxury and idleness, but for the correction and benefit of souls; and concerning pollutions exterior to the body, namely, regarding nocturnal emissions and the like.

59. A discernment, that is, an interpretation composed from the divine Scriptures, in what manner and when it is necessary, on the occasion of the arrival of fathers and brothers, to break the prescribed fasts in common; and that those who break the prescribed fasts—established by the Holy Spirit—without a legitimate cause or some necessary circumstance, participate in the heresies of the Massalians.

60. Concerning the foods and drinks befitting monks, both for anchorites and for those in communities; and that bread and salt is the royal way of luxury; and that those [indulgences] which, beyond necessity, are made through seasonings are—

discarded foods; and that the food of humans was defined by nature by the Creator, just as for the animals, namely the hay of the earth and the seeds; and that when a proper time arrives, he who wishes ought to partake to the glory of God of all things which are allowed to monks.

61. Concerning the eating and drinking of those who live in communities, and also concerning the anchorites; and that one must not murmur on account of food, or separate oneself from the table of the brothers, and seek out other things that are more pleasant and useful; and that bread and seeds will satisfy the need of the body, and water the thirst of one who is healthy; and that when a proper time arrives, he who wishes ought to partake to the glory of God of cheese, and eggs, and fish, and such things, and all that is allowed to monks.

62. Concerning the eating and drinking of those living in the world; and how Christians ought to be fed; and that God from the beginning ordained that humans should eat seeds and herbs; and that the eating of meat and the drinking of wine entered into life after the flood, and for those who are in the world these are not to be rejected in a time of necessity.

63. Concerning the ordination and deposition of clerics; and that those ordained outside of the appointed times are deposed, and he who is given to dice and drunkenness, if a cleric, is deposed, but if a layman, is excommunicated; and that he who comes from the priesthood into the monastic order no longer exercises the priesthood; and concerning various subjects; and that one Spirit has inspired both local and ecumenical councils; and that Christians must observe their divine canons until the end of the age.

Interpretation of the Commandments of our Lord Jesus Christ, a discourse treating the subject of the book.

This book contains the Lord's commandments ^A and their interpretations; and having adapted to these, and following them in like manner, it has also included the teachings of the holy Fathers, each chapter taking its occasion from another, and like a golden-woven rope adorned with words and precious pearls. For those desirous of learning, many other things can be found from everywhere. Just as travelers rejoice to look upon their homeland, so too do those who are writing rejoice at the end of the book. ^{B C D}

APOPHTHEGMATA OF THE HOLY THEOPHORIC FATHERS

^A JEREMIAH. — Come and let us cast a stone into his bread, and let us utterly destroy him from the land of the living. Behold the house of Judah, let us cast them out from the midst of them.

BASIL. — Let us occupy ourselves with the more modest and necessary things for living only so far as the need requires, avoiding satiety even in these; but from those things which are for the sake of pleasure, let us abstain entirely.

CHRYSOSOM. — Moderation and frugality are the mother of health, whence physicians say: “Insatiety of food, health.” If then abstinence is the mother of health, it is manifest that satiety is the mother of diseases.

GREGORY THE THEOLOGIAN. — Satiety is the father of insults. Let not, therefore, that throat be sweet to you, by which everything that is given is devoured.

ATHANASIUS. — Satiety makes the flesh skittish and restive; temperance, however, mortifies and subdues it.

GREGORY OF NYSSA. — For satiety is not useful to athletes at the time of their contest, nor to ascetics who are always struggling.

CYRIL. — True temperance is not complete fasting; for that weakens the body, but rather it is the avoidance of satiety. ^B

SABA. — He who loves God lives an angelic life upon the earth, fasting, chanting, keeping vigil, and praying.

EUTHYMIUS. — The reward of temperance is apatheia (dispassion); and apatheia begets discernment, and that leads closer to God.

PAUL THE THEBAEAN. — Foods are not evil, but gluttony is; for nothing of God’s is evil, but the misuse of it is sin.

THE SAME. — We must not fear the assaults of the demons; for through prayers and fastings and faith in the Lord, they fall away immediately.

ARSENIUS. — He who heaps wood upon a fire gives fuel to the flame; but he who fills his belly excites the conflagration of the passions.

EPHRAIM. — Temperance is the greatest good. Gluttony destroys, but temperance builds up.

PACHOMIUS. — A monk is he who has withdrawn his mind from material things, persevering in God through temperance, love, and prayer.

JOANNICIUS. — Satiety of food is the father of fornication, while affliction of the stomach is the provider of purity.

THEODOSIUS THE COENOBIARCH. — To master the whole belly is to master the passions.

JOHN OF THE LADDER. — Satiety of the belly dried up the springs; but when this was dried up, it brought forth waters.

ISIDORE OF PELUSIUM. — Monk, let not the fire that comes from pleasure fall upon you, or you shall not see the Sun of Righteousness, which does not set.

MAXIMUS. — Fasting, watching, prayer, and almsgiving are good by nature; but if they are done for the sake of vainglory, they are not good.

JOHN OF DAMASCUS. — As one puts a bridle on a violent colt, let us apply temperance to the flesh.

NILUS. — It is not a sin to partake for a short time of the daily food at the proper hour; but after the need of the body has been met, one must direct the mind to heaven.

THE STUDITE. — Let us, brethren, embrace fasting with desire, honoring it as the guardian of purity and the mother of impassibility.

JOSEPH. — Fasting is the cleansing of sin, the alienation of the passions, love toward God, and the attentiveness of prayer.

THEOPHANES. — The mortification and subjection of the body are accomplished by nothing so much as by temperance.

THE GRAPTOS. — Temperance is the destruction of dispassion, the alienation of the passions, and the beginning of the spiritual life.

NICOLAS. — Do not be deceived, monk, that it is possible to be saved while serving pleasure and vainglory.

GREGORY THAUMATURGUS. — Fasting, watching, and toil do not allow desire to increase.

GNOMICON. — For a soul that always thirsts for human blood is not satisfied by the bodies of those already slaughtered.

GNOMICON. — It is in the nature of man not to be made safe by past punishments so much as to be made prudent by those that are seen; and the confirmation of things that have happened is the agreement of those that stand.

GNOMICON. — Even an enemy knows how to respect the virtue of a man.

ATHANASIUS. — Foreknowledge is not the cause of what is to happen in the future; rather, the fact that it is to happen in the future is the cause of the foreknowledge. For the future does not follow from the foreknowledge, but the foreknowledge follows from the future.

^A In no way, therefore, is the one who foreknows the cause of that which is to happen. Thus, Christ is not the cause of the betrayal, but the betrayal is the cause of Christ's foreknowledge. And concerning the Devil, and concerning the first-created man, the same reasoning holds, and furthermore, also concerning Peter. The judgment seat of the soul is like a pair of scales, and the mind—having obtained the role of governor—possesses it; and to whichever side it happens to incline, it is necessary for the scales of the intellect to bend toward those things. Of sins, some are intentional, occurring by one's own consent, while others are unintentional, occurring through forgetfulness, chance, or violence. It happens, however, that one often sins through the mouth, either by presumption—that is, an intemperate, hasty, or loose-tongued disposition—or by ignorance, but not by intent; for no one wishes to arrive at such a degree of folly as to stumble of their own free will.

INDEX OF WORDS AND NOTABLE PHRASES

A: A and Ω, how Christ is, 6, 110. Not compelling, 17. And N[icolai], ad, 28. N, 105, Christ, 88. pro f. pro, dissimilar to truth, 56. pro N (ad 36), damnation, 16. What, 5. pro see/also A, 41. Angel of the abyss, 40. pro, will return to in t[imes], 93. Abnegation, 69. Abhorred food 16, A. Abominable, 74, 68. Trusted firmly, 68. Those improved in some way, 51. Abject, helpless individuals remain, 50. Sanctification threefold, 20. Hades, what it is, 97. Inevitable evils, 29. Inseparable conjunction, 99. Most sharp in color, 104. Effeminate in pleasures, 51, 54. Unclouded prayer, 113. Bloodsheds P. 41; blood-sheddings, A. B. Bloodthirsty dragon, 50. In a moment, in a moment of time, 82. Incomprehensible to angels, 21. Unequal lives, 71. Cornerstone, 49. Pain-averting, for ophthalmia, 104. To interrupt the sequence, 105. One has come from another, 98. Alienation from evils, 9. Together with the Holy Spirit 18, A. With the [Holy Spirit]. To sin without repentance, 82. Without a share of the Spirit, 1. To be clothed in sober-minded nakedness, 17. To be uncertain about the pl[ace], 41. Anagogical [interpretation] of those below, 89. Anagogical [leaders] of our prayers, 69. Anathema is understood in two ways, 108. Being renewed through the Spirit, 35; toward a clearer state, 90. Renewal which is through Christ, 25. Renewal toward the better, 98. Unchangeable to offer up hymnody to God, 66. To be offered up to God, wine, 85. Thanksgiving shall be offered up to God, 32. To unfold; if one does an unfolding, 1, 11. Inharmonious to the birth, 49. Manliness (manhood) D., 20. Murders of men, 56. Having become a man for our sake, 20. The unrolling of the books 28, D. unrolling, rolling up. The unrelenting [nature] of evil, 55. In the inactivity of the forefathers, 53. Toward the inactivity of evil, 88. Indelibly inscribed, 46. Inaccessible to pleasure, 7. Unattainable to us, 19. To become disobedient to the, 42. Crying out uselessly, 84. To mourn uselessly, 71. Distinguishing against the, 73. Those who stood against him, 92. The non-existence of creation, 98. Unbearable threat, 43. Unable to endure (those of) death, 57. Unseemly; to threaten toward the punishments, 27. Untempted, untempted A., 88. Awaits the Revelation, 90. Unbecoming, from, under, 42. Cast out of the bridal chamber, 73. Things to be despaired of; having departed from the flesh, 21. Revelation, the expectant waiting of creation, 96. To totter, to totter A., 27. Hidden mysteries, 55. To be killed, or to be killed, to be killed. Destroyer; from afar A., from f[ar], 85. Distributive to each of them, 71. Scraping, or scraping, N., 98. They have an aversion toward earth; pronouncement abrupt, 10. Avoidance of deceit, 46. Firm and stable, 71. To perish utterly, 96. Unresting prayer, 116. Of a bear (or arch of heaven) A., 55. It is joined together from holy [writ] N., 19. Harmonizers of the connection, 86. Denial of the former evil; those newly born in the faith, 104. Beginning of creation, 16. Chief of life, 60. Hierarchical throne, 9. Primary names, 89. To the archistrategos of angels, 52. Nothing older than the beginning, 110; asthma, morning star, 111. Star-like beauty, 81. Being vexed in terrible things, 70. Incorporeal powers, 112. To be pastured worthily, 53. Eyewitness or seeing for oneself, 110. Self-holiness, 15. Self-substantial truth, 15. Lightless to the sun; they leave until they are separated, N. 67; up to the heaven, 81, D. until. Until he is formed, D. until he is; mist-like men, 40. Intangible to human reasonings; wormwood star N. ed 36. Opens noiselessly, 28. Revelry of idolatry, 61. Place of torment. And of those...

^A

INDEX OF WORDS AND PHRASES

A A and Ω Christ, how, 6, 110. Abhorred food, 16, A. Abominable, 1387. Abounding in faith (the), 74, 68. Improved somewhat, 98, with the blows, 25. Beryllus, beryl, 104. Small book or booklet. In worldly storm. Victorious prizes, 52. Lion roars, 42. Gnashing; roaring, 43.

G Having recorded the genealogy of Christ, 20. Originator of all, 23. Opinion; cargo of merchants; then (instead of OUN), A. 9. To bring in a genuine opinion instead, 111. (In) exercise of speech.

D To fear; to cause timidity, 61. Ten-day affliction, 10. Dominion of the heavenly, 20. The Lord’s saying, 94. Second to the former, 43; of Satan, 55. Clearly, that is to say (instead of DILA-DI), A., 18. Devil. Living with the ungodly, 81. Interruption of sin, 84. Overseas departure, 104. They sounded shrilly, 7. Shrill hymnology, 86; hymnody, 59. Explanation of the obscure, 43. Transparency of a stone, 102. Didactic morals, 2. Didactic discourse, 17. Teaching of Balaam, 11. Edifying narratives, 69. They ministered. Examiner of those who have fallen, 25. Incorporeal powers, 112. To be strengthened through angels, 30. May give (subjunctive), 34.

E Weekly kingdom, 55. The weekly number, 103. Of the weekly number, 4. Weekly period; in weekly time, 47. Nearness to; nearness (the) of punishment, 54. To number us with the N., 60. To be mocked. To entrust to those above me (A., to attempt), 1. Firm standing in faith, 68. Foundation of the Church, 15. Idolatrous temples, 91. Idolatry is depicted through the chrysolite, 104; depicting that person, 61. To be rolled to the earth, 54. Sincere (the) of faith, 42. Sincere connection, 86. Having sincere faith, 57. Sincerely believing, 35. Litany (the) creeps into men, 59. Evil suggestions, 41. To be settled in the heart, 50. Eagerly (instead of EU-TH.), A., 61. Church. Chosen (the). Is taken to mean punishment; taken for something good or for evil, 27. Eclipse of songs, 84. Enervated, 77 (A., unnerved). Sending out into Gehenna, 90; into perdition, 112. To supplicate earnestly, 79. Produce of the earth, 36. Poured out. Thy kingdom come, 111. May we be illuminated by rays, 13. Divine illumination, 3. Free from perdition, 92. Trading in the sea, 83. May we make the benefits of God practical, 100. Fiery love, 34. Appearing to men, 32. Innate wickedness, 70. In; in one and only. To lead to knowledge, 26. Aerial rulers. Being perfected towards, 79. Living virtuously, 51. Harmonious doxology, 22; feast, 86. They contemplate these things intellectually, 27. Incarnate economy, 25. To imprint on the mind, 43. Herald of the ancestral wisdom, 88. Taken to mean Christ. Departure of the body. Despised (if despised), 15 (A., upon him). To watch over the good, 72. Consequence of impiety, 61. To grieve for those who fall, 28. Manifestation of the Lord, 1. Addition of disciplines, 84. Painful additions, 39. Pleasant harlot, 76. Wages of deeds done, 6. To succumb to what is happening, 27. Raining upon them scourges, 29; punishments, 49. Heavenly city Jerusalem, 1, 101. To provide work for something, 50. To bring works into the deliberations, 70. Work of prayer for us. Interpreters. Creeping towards pleasures, 72. Coming (the), 4, 30. Darkened (instead of ES-KO-TI-SM.), A., 70. Sent in bridal fashion, 67. Standing (standing, A., 19). Adorned in bridal fashion, N., 67. Ready for goodness, 70. Evangelical (the) preaching, 94. To evangelize those on earth, N., 60. Evangelism, 4. To bring pleasantness, 22. To bear gratefully, 37. Good pleasure; it evangelized; well-sounding preaching, 7. Well-sounding doxology, 29. Said accurately, 55. To oppose courageously, 61. Ease. Desirable voice, 42. Easily taken letters, 21. Prone to sin, 24. Having made him acceptable, 90. Beneficence. Reason-finding and evil, 12. To send thanksgiving to God, 48. To accept gratefully, 57; to bear, 35.

Z Life-giving, N.; animation from the dead, 93.

H Sun-like light, 42. Of the sun; half-hour, A. (the), 4, 30, or 5. Of Elias (in the) temple, 95 (A., Elias). Opened (if opened), N. Repetition of another, 5; of the former, 93. Enchantments; they were tempted by divine wrath, P. 26; they were attempted. Introduction of another, 5. Arrival; until; meaning, P. 7, 38, 40, P. 87; in Tabor, 5 (P. to Tabor). Deadening (the) thoughts, 93. Thearchic Trinity; to sit on 12 thrones, 17 (D., of thrones); thearchic rays, 20. Riders; roof-covering (the) filth, 91. Acknowledgment; forgetfulness, 50 (D., oblivion). To stop the mouth, 12. Turn-around scourges, 26. To be punished intensely, 38. Divine forgiveness; divine hypostasis, 4, 5; manifestation, 112. Willer (the) of mercy, 69, 100. Theologian (the) John, 1, 2, 17. In a God-imitating manner, 53, 61.

INDEXES TO ANDREW OF CAESAREA.

θεομιμήτως οἰκτείρειν, 38. θεόπνευστος βίβλος, 112. θεοποιηθεὶς παρ' αὐτῶν, 67. θεοπρεπείς φωναί, 5. θεοπτική δύναμις, 20. θεόσδοτος δύναμις, 92. κοιλάδες, valles, 38. κολλούριον, N. ad 47, 4. κοσμική δυναστεία, 28. κρατύνει ἡμ. ὑπόληψιν, 56. κρυσταλλίζουσα ίασπις, 101. κτένεσθαι : vide ἀποκτένεσθαι. Θεοσδότῳ δυνάμει, 8, A., etiam al. scr. Θεοδότῳ. θεοσημείαι, miracula, 23. θεοστιβοῦς ἐδάφους, 19. θεμελιωταὶ τῆς Ἐκκλησίας, 102. θεσμῳδεῖ περὶ μελλόντων, 24. θεσμῳδεῖ περὶ μελλόντων, 49. θηλυμανεῖς ἄνθρωποι, 41. Θυστηρα pro Θυάτειρα P. 6, itemque in sequentibus ter. θύϊνον ξύλον, 82. θυμιατήριον, thuribulum 34. pro 1 αὐτήν ἰατρεύειν, sanare, 18. ἰδίωμα ἀποστολικῆς ψυχῆς, 110. ἵδρυσις, sessio, 48. Ἱεράρχης μεσίτης, 35. ἱκετείαν ἱκεσίαν A. 65. ἵνα cum indicat. modo, 58. ἵνα φαίνωσιν αὐτήν, ubi A., φαίνωσιν ἐν αὐτῇ, 106. Ἰουδαίζοντες ἐν κρυπτῷ, 15. Ἶρις πολυχρώματος, 112. ἴσα ποτῷ, veluti potum, 76. ἰσάγγελοι ἄνθρωποι, 52, 89, 113. ἰσοσθενὴς τῷ Πατρί, 4. ἱστοριακῷ εἴδει pro ἱστορικῷ, A. ms. 2. ἰσχυρὸς τῇ πίστει, 51.

Κ καθάρσιον πῦρ, 36. καθιστών, constituens, 46. καθόλου τῆς γῆς pro καθ' ὅλης τῆς γῆς, Δ., 84. καθύπαρ pro καθ' ὕπαρ P. 2. κακοῦν τοὺς πλησίον, 57. κακωτικαὶ πληγαί, 101. καίπερ pro καίτοι A., 26. καλλίνικοι μάρτυρες, 14. κανονιζόμενα (τὰ μή), 112. καρδιακαὶ ὀδύναι, 51. κατὰ τὸ ψαλμικὸν λόγιον, 71, 54. καταδικάζεσθαι θανάτῳ, 100. κατάθεμα quid, 108. κατακερματίζειν εἰς, 85. καταλάμπειν, illustr., 8. κατάλληλον ἑκατέρω, 99. καταλλήλως ἕκαστος τῆς οἰκείας δυνάμεως, 85. καταλλήλως ἑκάστῳ δοθήσεται, 48. καταμέμφεσθαι, N. ad 9. κτηνοπρεπῶς ὑποκύπτειν, 25. κυκλόθεν τοῦ θρόνου, 18, A., κύκλωθεν. pro κύκλωθεν, 20, Δ. γίνω κυκλόθεν. κυνοκτονία instituitur, 26.

^A νεκροποιοί πράξεις, 97. νευροῦσθαι, confirmari, 68. νευρούμενα πρὸς τοῦτο, 96. νῷ (ἐν) λαβεῖν, mente complecti, 112. νυχτοφαοῦς σελήνης, 49. νυμφεύεσθαι οἰκείῳ αἵματι, 101. νυμφικῶς ἐσταλμένοι, 67. ἀνεγρ. ξύλον, ἑνικῶς, ἀντὶ ξύλα, 108. λαμπροφορούντων multitudo, 32. λαμπρυνόμενον πυρί, 17. λειτουργικὴ δύναμις, 54, 63. λειτουργικὸν θυσιαστήριον, 69. ἐπὶ λέξεως εἰρηκώς οὕτως, 23, 28. λῆξις, sors, sortitio, 65. λῆξις ἡ εἰς τὸ κρεῖττον, 98. λῆξιν (πρὸς τὴν μακαρίαν) ὁδηγοῦσα, 112. λήξεως τευξόμενοι τῆς πρώτης, 48, 67. λιβανωτός, thuribulum, 34, 21. Λόγος (ὁ Θεός), 17. Λόγος (ὁ) τοῦ Θεοῦ, Christus, 88. λυτρούμενος ἡμᾶς κολάσεων, 60. λυτρωτὴς ἡμῶν, 96. λυχνίαι οἱ λύχνοι, 8.

Μ μαχάρις (ὦ), 1. μακάριος (ὁ), ὁ Ἰωάννης, 29, 32. μακροθυμεῖ τοῖς, N. ad 36. μαρτυρῆσαι ἀντὶ τοῦ διαμαρτύρασθαι, 111. μαρτυρία ἤγουν ὁμολογία εἰς Χριστόν, 87. μαρτυρία (ἡ) τοῦ Ἰησοῦ, testimonium Jesu perhibitum, 92. μαρτυρικὰ σφάγια, 24. μαρτυρικῶς διηγωνισμένοι, 31. μάσησις τῶν γλωσσῶν, 70, A., μάσσησις, gemino στ. μαστοῖς pro μαζοῖς P. 6, sic infra. μάχη διὰ λόγου, 18. μεγαλόπολις (ἡ) N. ad 84. μεγαλουργὸς Θεός, 96. μεγιστάνες (οἱ) τῆς γῆς, 84. μελῳδὸς ὁ θεῖος, 98. μερικῶς, ex parte, 84. μεσότοιχον τοῦ φραγμοῦ, 23. μεσότης pro μεσιτεία, 61. μεσουράνημα, 38. μεσουρανήματι (ἐν), 60. μεσουράνισμα pro μεσουράνημα A., 60, 61. καταστρηνιῶσα τῶν δεομένων, 81. μεταποίησις ἐκ φθορᾶς εἰς ἀφθαρσίαν, 43. μετεωροπορεῖν εἰς τὴν ἔρημον, 54. μοιχικῶς μίγνυσθαι τῇ καρδίᾳ, 113. μόρφωσιν (κατὰ) αὐτοὺς μορφοῦσα τοῦ Χριστοῦ, 49. μόρφωσιν εὐσεβείας περικείμενοι, 42. μυστηρίων (τῶν φρικτῶν) ἡ προσφορά, 5. μυστικῶς ἑωραμένα, 1. κεραμικὰ σκεύη, 13, Δ., κεραμεικὰ diphth. δεινῷ ἄγχειν, 47. κήρυγμα διδασκαλικόν, 15. κλήσεις, δεήσεις, N. ad, 35. Μωσέως pro Μωϋσέως A., 63. Μωϋσῇ pro Μωϋσεῖ A., 4. καὶ ἀμήν, 8.

Ν ὁ δὲ in redditione, pro δέ, 100. ὁδηγούμεθα ἐκ τῆς ἀκολουθίας, 75. οἰκειοῦσθαι, sibi attribuere, 81. οἰκονομία θεία, 81. ὀλιγοῦσθαι, minui, 72. ὁλοκαρπώσεις λογικαὶ καὶ πνευματικαί, 69, 3. ὁμοούσιος τῷ Πατρί, 4. ὁμοτρόποις (τοῖς) προσχωρεῖν, 7. οὐραία κίνησις, 50.

Π παγκόσμιος (ἡ) Βαβυλών, 78, 89. παγκοσμίῳ συντελείᾳ, 25. παιδεῖαι, castigationes, 13. παιδευτικαὶ μάστιγες, 8. παλαιβάσκανος, 59. παλιγγενεσία, resurr., 14. πάμφορος πάσης ἀρετῆς, 51. παναρμόνιος ἑορτή. N., 86. πανδαισία ἀγαθῶν, 86. πανελεήμων (ὁ) Θεός, 57, 92, 111, sed in A. παντελεήμων hoc loco. παραδείγματι παραστῆσαι ἀκρίβειαν, 105. παραθέσει τῆς ἀληθείας, 46. παρακατιών, inferius, 6 et 7, 89. παραπικραίνοντες τὸν θεόν, 8. παραπετασμάτων συνολκή, 61. παράστασις, assistentia, 25. παράτασις τοῦδε τοῦ βίου, 91. παρατροπὴ τῆς εὐθείας ὁδοῦ, 9. παρ' αὐτῶν δοξαζόμενος, 70, A. ὑπ' αὐτῶν. παραχαρακτῶν (τῶν) θείων Γραφῶν κατάρα, 112. παρέλευσις, praeteritio, 96. παρεμβολή, οἱ παρεμβάλλειν κύκλῳ, castris cingere, 95. πατρικαὶ φωναί, 5. πατρικὴ δόξα, 5. πατρικῶς παιδεύεσθαι, 67. πειρασθῆναι τῆς θείας ὀργῆς 9, 8, P. ad. A., rectius πειραθῆναι. πελεκίζειν, securi ferire, 92. πεντηκοντάρχους δύο, 95. πεπυρακτωμένη τῷ Πνεύματι, 13. πεπυρωμένον χρυσίον, 17, 2. περιαίρεσις τῆς θύρας, 18. πέτασθαι pro πέτεσθαι A., 20. πιστότερον, credibilius, 31. πλησίος 6, N. ad 31. πλουτοῦντες φωτισμὸν λύχνοι, 8. ποδηγοῦσα τὸν ἀναγινώσκοντα, 1. ποδήρης ἐσθής, 6. πολιτεύεσθαι ὁσίως, 66. πόλις, οἱ πολῖται, 98. πολίτευμα (τὸ) ἐπὶ γῆς ἔχειν, terrenam vitam degere, 33. πολυάριθμος πληθύς, 75, 115. πολύγνωμον πλῆθος, 89. πολυκύμονος θαλάσσης, 55. πολυπλατιασμὸς τοῦ σπόρου, 12.

πολυσχεδοῦς κακίας, 88, πολυσχιδούς. συγκαταβατικῶς, 108. πολυτάραχος θάλασσα, 55. πολυχρώματος Ἶρις, 112. πολυτίμοις Α. πολυτιμήτοις, 104. πολύτιμος. πολύφορος καρπός, 31, σπόρος, 59. πολυωνύμως προφέρεσθαι, 86. πορνεία ἡ ἐκ Θεοῦ, 75, ἡ ἐκ τῶν θείων ἐντολῶν, 82. πορφυρίζων τῇ μορφῇ, 105. πορφυροῦ καὶ βύσσου, 89, Α. πορ- φύρας. εἰ πολυτίμητος λίθος, ποταμηδὸν ἐκχέειν, 54. ποταμοφόρητον αὐτὴν ποιήσῃ, 54. προαναρπαζόμενοι διὰ τῆς, 15. προαναφώνησις, πρόδρομα κολάσεων, 57. προηγούμενοι ἀλλήλων, 87. προθέσει ζεούσῃ, 17. προκαταρκτικὴ αἰτία, 16. προοδοποιῶν αὐτῷ, 57. προπάτορες, 53. πρόριζος ἀνασπωμένη, 61, Α., πρόῤῥιζος, 77. προσέτι δὲ καί, 68: προσκυνήσουσιν αὐτῷ, 56, Α. προσκ. αὐτόν. προσμαρτυρεῖ αὐτοῖς μέριμναν, 102, προσμεμαρτύρηται τῷ, 15. προσπαλαίσας τῷ Χριστῷ, 54. προστοιχειωθέντες, 77. προσυπακούεται τούτοις τό, 83. προτύπωσις τύπου, 99. προτελειωθέντες ἅγιοι, 26. προφήτις, 12. πυρά, 68. πυρροῦ Α. πυρός Α. 104. πύρωσις ἐν γεέννῃ, 53. ῥάβδον, 24. ῥέδαι, ὀχήματα, 83. ῥήσει Ἑλληνικῇ Ἀπολλύων, 40. ῥῆσις ἀποστολική, 79. ῥιπῇ ὀφθαλμοῦ, 60. ῥίζα, γένος, 111. ῥοὴ φύλλων, 107. ῥομφαία δίστομος, 7, 10, 88.

Σ σαββατισμὸς αἰώνιος, 6. σαλπιστῶν φωνή, 84. συγκοινωνήσητε ταῖς ἁμαρτίαις, 81, συγκοινωνήσητε. συγχωρούμενος ἐπάγειν, 37. συλλειτουργοὶ ἀνθρώποις γενήσονται, 64. συμμνημονευόμενοι αὐτῇ, 4. συμπάθειαν ἔχειν, 28. συμπαρεκτείνεται τῷ μέτρῳ, 60. συμφαιδρύνεται τοῖς ἁγίοις, 50. συμφθειρομένους αὐτῇ, 12. συναίσθησις θεάρεστος, 69. συναυλίζεσθαι τοῖς ἁγίοις, 35. συνάφεια ἡ πρὸς Χριστόν, 86. συνδιατριβῆς (τῆς) ἀποῤῥῖψαι, 52. σύνδρομος τῇ ζωῇ θάνατος, 50. συνελὼν ἐν ὀλίγῳ πάντα, 112. συνεργία Χριστοῦ κτήσασθαι, 88. συντασσόμενοι τῷ Ἀντιχρ., 79. συντριμμῷ (ἐν) καρδίας ἱκετεύειν, 109. σύστημα (τὸ) τῶν δικαίων, 86. σύστοιχος τῷ κόσμῳ, 53. σφύζουσα ὀδύνη, 61. σχέσεις καὶ ἰδιότητες ἑκάστης ὑποστάσεως, 5. σωματικὸς (ὁ) θάνατος, 93.

Τ ταλανίζειν, 10. ταλαντευόμενοι, 112. ταπεινοφροσύνη, 12. ταρταροῦσθαι, 40. τάττεσθαι σὺν ἡμῖν, 74. ταῦτα δέ, 68. τελείωσις τῶν ἁγίων, 26. τελευτᾶν εἰς οὐ δέον, 52. τετρακτὺς τριαδική, 102. τεραστίων ἐργάτης, 58. τετραπέρατος (ἡ) οἰκουμένη, 103. τέτρασι, τέσσαρσι Α., 71. τιμωρητικαὶ δυνάμεις, 84, μάστιγες, 37, 67. τοίνυν, 79. τομωτέρα μαχαίρας, 7. τῷ τόπῳ (ἐν) γενόμενοι, 32. τὸ τηνικαῦτα Β. τὸ τηνικαῦτα, 98. τριαδικὴ τετρακτύς, 102. τρισάγιος (ὁ) ὕμνος, 5. τρισυπόστατος θεότης, 4, 16, 20, 85. τροπώσηται, τροπώσηται, Ν. τροπικῶς λέγεται, 11. τροπολογήσαντες ἕκαστα, 27. τροπολογουμένη δι' αἰσθητῶν, 35. τροπολογούμενοι ἐκ., 39. τροπούμενος τοὺς δαίμονας, 52. τρυγίας (ὁ), 5. οἶνος, Ν., 92.

Ὕ ὕελος, ὕαλος Ν., 18. ὑλικὴ ὑπόστασις, 5, 88. ὑμνολογία τῶν οὐρανίων, 86. ὑμνῳδία διηνεκής, 20. ὑμνῳδία τῷ Θεῷ ἀναπεμπομένη, 66. ὑμνῳδία τῶν ἁγίων, 59. ὑπερβατόν, 83. ὑπερνικῶν τὸ ἀστραπῆς σέλας, 81. ὑποβεβηκότες (οἱ) τῇ πονηρίᾳ, 89. ὑποβεβηκὼς οἱ ἐπιβάτης, 41. ὑποκύπτει τῷ, 25. ὑπόληψις, 36. ὑπομονητικόν (τὸ) ὑμῶν, 12. ὑπόνοια, 84. ὑποσποραὶ διαβολικαί, 46. ὑποσπαρέντες τῷ σίτῳ, 11. ὑποσπορά, Ν. 64. ὑποστάσει θεϊκῇ, 5. ὑπόστασις θεϊκή, 105. ὑποστροφή, 54. ὑφειμένως κολάζεσθαι, 38.

Φ φαρμακεῖαι καὶ πορνεῖαι, 41. φαρμακία, 46. φαρμακοί, 64. φειδοῦς ἀξιωθέντες, 42. φειδοῦς ἀξιῶν τὸν Φαραώ, 71. φθάζειν, φθάνειν, 54. φιλάμαρτος πληθύς, 76. φιλοθεΐα τῶν ἀγγέλων, 81. φιλόχριστοι βασιλεῖς, 78. φλογμῷ ἡλίου καυματίζεσθαι, 68. φόβητρα ἐκ Θεοῦ, 35. φονικὴ γνώμη, 76. φονικόν, Δ., 57. φυλακὴ τῆς διδαχῆς, 12. φύλαρχοι, φύλαρχοι ιβ' τῶν Ἑβρ., 51, 105. φύλλων ῥοή, 107. φωστηρικὸν κάλλος, 81. φωταγωγήσαντες (οἱ) τὰ ἔθνη, 92. φωτισμὸς ὁ ἐκ Θεοῦ, 15, τοῦ Χριστοῦ, 13.

Χ χαιρεσίκακοι, 84. χαλκολίβανος, τί, 7. χαμερπὴς πολιτεία, 57. χαρακτηριστικοὶ τῆς νίκης, 52. χαρακτηριστικῶν (ἧς) τὸ τάλαντον, 75. χειμὼν ἁμαρτίας, 107. χιλιαρχῶν σάρκες, 89, Λ. χιλιάρχων. χιλιετίας χρόνος, 94. χλοηφοροῦν σπέρμα, 18. χλωρίζουσα τὴν χρόαν, 105. χορηγὸς Πνεύματος, 13, 87. χρηματίζειν, 66. χρῆσις, χρήσεις, 4. χρησμωδηθέντων (τῶν) γνῶσις, 46. Χριστοκτόνοι Ἰουδαῖοι, 28. Χριστομιμήτως, 55, 89. χρονικὸν διάστημα, 37.

Ψ ψαλμικῆς βίβλου, 14. ψαλμικὸν λόγιον, 61, 53. ψαλμῳδὸς (ὁ), 63, 82, 107. ψιλὸν ὄνομα πίστεως, 13. ψυχικαὶ (αἱ) στολαί, Γ. τῆς Δ., 73. ψυχικὰ τραύματα, 104. ψυχικὸς θάνατος, 40. ψυχωφελῆ διηγήματα, 69.

Ω ὠφέλεια τούτων, 82, Α. ὤνησις. ὥριμος σῖτος, 40, 63. ὡς οὐκ ὤφειλε, 29.

INDEX OF MATTERS

Abba Father, ^A 111. Habakkuk is cited, 64. Abaddon, area, 40. Abgar, king of Edessa, 105. Abominations, what they are, 76. Abortions of the Church, what they are, 50. Abrahamism, mystical, 27, 86. Absinthium (Wormwood), mystical, what it is, 37. Abyss of the judgments of God, 36. Abyss, tropically, human life, 77. Abyss, formidable to demons, 91. The beast about to ascend from the abyss, 77. Aridity and desertion are announced to the abyss, 98. Accuser of the human race, the devil, 53. God to be adored, 60. Demons are adored, 41, 53. Also martyrs, 92. An angel refuses to be adored, as it is owed to God alone, 87. Antichrist is adored as God, 56. Which is most grave, 61. Adversities, to whom they provide matter for crowns and joys, 38. The sick bear surgeries, however bitter, patiently, 37. Egypt, spiritual, 46. Air, incense, mystical, ^B 7, 11. Empire of the air given to the devil, 52. Obscuration of the air, 38. Heat, what it signifies mystically, 33. Men are tormented by heat, 69. Affliction, universal, toward the end of the age, 74. Afflictions to be accepted with an even mind, 37. Lamb, seven-horned, 23. Standing on Mount Zion, 59, 32. Lamb, victor, Lord of lords, King of kings, 79. Slain for us, 106. The devil conquered through his blood or name, 53. Nuptials of the Lamb, mystical, 86. Wife, wings of an eagle, mystical, 51, 27. Six wings of the four animals, 20. To walk in white, 14. One made from another, 98. Alleluia, what it is, 85. Altar, golden, 34, 55. Celestial, 40, 47. Mystical, 45, 69. Four horns of the altar, 40. Amen, what it signifies, 5, 85. Amethyst, mystical, 105. Anagoge, and anagogical contemplation, 1. The name of anathema is used in two ways, 108. Andrew the Apostle, carbuncle, 104.

Angels, who are to be judged by the saints, 18. Angels, formidable in appearance even to pious men, 32. Angels, birds, tropically said, 89. What food they use, ibid. Angels, twelve, more excellent, given as helpers to the apostles, 101. Angels, set over the government of the Churches, 4, 8. Sent for the ministry of the elect, to carry their prayers and sacrifices to God, 69. Angels, even of the lowest order, surpass the devil in strength, ^C and are formidable in sight and hearing, 43. Sent to cut down the impious inhabitants of Jerusalem, 35. Angels, exterminators, spare those marked by the light of the divine countenance, 59. Angels, lovers of the human race, 115. They think humbly and modestly of themselves, 87. They are of a fiery nature, 50. They will unite into one Church with the pious, 32. Clothed in linen and pure stone, 66. They heal men, sometimes with milder, sometimes with harsher medicines, 101. Merciful and humane like God, 38, 53. They sympathize with men, 44. They surround the camps of the pious, 93. Prefects of the elements, 68. Punishers, 35, 39. In this sense, horses are mystically named, 64. They are ordered to restrain the scourges, 30. Four angels bound at the Euphrates, 40. Disposed through the four plagues of the world, 29. They are often ignorant of the virtues of the saints, 29. Seven angels for chastising and punishing men, 34. Seven angels more eminent than the rest, 6, 19. Seven angels receive as many golden vials full of the wrath of God, 68. Seven angels sending punishments upon men with the blast of their trumpets, 55. Superior angels command the inferior, 64. Angels, witnesses cited, 4. Having trumpets in their hands, 33. They are to the Lord in place of a vehicle like clouds, 65. As they rejoice in the conversion of men, so they are saddened by their exorbitance, 69. As mediators, they carry men and the prayers of men with them into the heavens, also about to snatch the saints to meet Christ, 89. The saints have great need of the help of angels in temptations, 30. Names of the angels, 40. An angel does not want to be adored, 110. Angel of the abyss, 40. An angel announces joy to angels, 89. An angel shouting to an angel, what it signifies, 63. Angel set over the waters, 68. An angel predicting the ruin of Babylon, 61, 80. An angel given to each one, 69, 102. An angel standing at the altar with a golden censer, 64. An angel confirms the faithful lest they receive Antichrist, 61. Strong angel, herald of God, 21. He illuminates the earth with his glory, 80. He shows John the overthrow of the harlot city, 75. Standing in the sun, he calls all the birds, 89. He announces that the judgment is near, 42, 60. He swears by the living God, 43. Angel of the great counsel, Christ, 63. Angel, mediator or interpreter between God and men, ^D 35, 61. Angel for inflicting punishments, 38. An angel explains the mystical vision to John, 76. An angel harvesting the vine of bitterness, 63. Angelic powers, some superior to others, 41. Their splendor, 81. Angelic orders, distinguished by degrees, 25. Set by God over the administration of colors, 8. Also of the earth, which they stop, 52, 42. Set over creatures, one over another, 61. Why they are sometimes named with the persons of the deity, 4. They defeat demons, 52. While they chastise sinners, what goal they have, 35. Souls of the just in the hand of God, 97. Souls, dead, 1. Four mystical animals, 25. Surrounding the throne of Christ, 19, 20. With the twenty-four elders they adore God, 83. They hand over to the seven angels the seven vials full of the wrath of God, 66. The first animal speaks, 23. The second, 23. Year of the Lord, acceptable, 107. Two and a half years, 54, 56. Three and a half years, mystical, 51. Antichrist from the tribe of Dan, 31, 72. Why the name of Antichrist is not expressly signified, 59. After Antichrist is removed, some will still remain alive, 90. Antichrist will be instructed by the devil with all power, 56. He will strike the world with admiration, ibid. He will disturb the whole world by the instinct and help of Belial, 92. Whence he is to come, 41. Antichrists, the beast, 72. Ascending from the sea, 57, 92. Ascending from the abyss, 46. He will rule for a short space of time, 61. He is captured with the false prophet, his precursor, 90. How he strives to prove that he is the consul, 46. He will assert his divinity through the false prophet, 58. He will sit in the temple of God, 93. Antichrist, the eighth, and the same one of the seven. He receives all power from the kings of his time, 79. By the help and aid of the devil, he plots the denial of Christ, at the beginning of his reign, 45. He will sell himself as God, 95. Antichrist, the false prophet, and the devil, as they have communion among themselves in works, so also in names, 92. Antichrist will use the false prophet as a precursor, as Christ used John the Baptist, 58. Whom Antichrist is about to conquer, whom not, 56. Antichrist will pretend to restore the Roman empire, 85. He rages, 30. About to conquer the saints and subject the world to himself as God, 56. He carries saliva in himself for the destruction of men, 77. He will establish his own shame as glory, 59. He will come as a Roman emperor, 19. As king of the Romans, 55. Antiochus, a type of Antichrist, 51. Conquered by the Maccabees, 1. His machinations, 27. Antipas, martyr, 10, 11. Antipater, cited, 96. Anthony, how he struggled against the devil, 35, 51. Accurate knowledge of the Apocalypse is perceived by God alone, 2. What it is, 5. Argument, ibid. The book of the Apocalypse is holy and divinely inspired, 112. Brief summary of the Apocalypse, 113. Even the ancients ascribe the Apocalypse to John the Apostle, 1. How it was given to Christ, 3. It deals with things partly present, partly future, 49. What kind of readers and listeners it requires, 5. It is not fulfilled immediately, 44. In what style it is written, 2. Demons spoke [through] Apollonius, 58. At what time apostasy is most likely to reign, 59. Apostles killed by the Gentiles, as the prophets by the Jews, 81. They are ordered to rejoice at the destruction of Babylon, ibid. Conciliators of the com-

1397 INDICES IN ANDREAM CÆSARIENSEM. [LATIN COLUMN] nubile between the Church and Christ, 86. Guided by the ministry of the twelve superior angels, 101. Founders of the Church, 102. They stand in the place of the six patriarchs, 31, 19. Mystically signified by the forty-two months, 107. They are the foundations of the wall encircling the Church, 102, 105. Old foundations of the Church and the feet of Christ, 23, 105. Gates of the Church, 101. They hold the primacy in the assembly of the pious, 48. By what proof they testified their concern for the salvation of the faithful, 102. Their successors, martyrs and doctors of the Church, 24. Power signified, 23, 24. Apostolic doctrine open to all, 106, 111. The fertility of apostolic seed mystically signified, 59. Heavenly storehouses, 40, for receiving the harvests of piety, 63. Water, what it is mystically, 37. Water erupted from the dragon against the woman like a river, 54. Water of life freely given, 99, 111. Rivers of living water, myst., 53. Water turned into blood, 46. Waters spoke, 58. Water, peoples and many crowds, 89. Super-celestial waters, 86. Fountains of waters turned into blood, 68. Voice of many waters, myst., 7, 59, 86. Mystic eagle, 20. It speaks, 25. Arhaces takes the kingdom from the Assyrians, 78. Christ does not compel the freedom of the will, 100. Trees spoke, 58. Vision of the ark, what it signifies, 48. Mysteries are not communicated except to those most familiar and faithful to Him, 60. Arians persecuted the orthodox most severely, 77. Armageddon, or Harmagedon, 73. Armenians rise up against the Romans, 26. Measuring reed of gold, 102. Like a rod, myst., 45. Ascend hither, myst., 18. Aser, what it signifies, 30. Venom of asps instead of wine, 64. Metropolis and catastrophe of the Assyrian kingdom, 78, 10. Hearing and spiritual vision are the same thing, 6, 10. Who are blessed listeners, 3. Spiritual ear, 9. Gold tried in the fire, myst., 17. Pure gold like clear glass, 103. Breasts girded with gold, 66. Golden cup full of abomination, myst., 76. Avarice is idolatry, 42. Birds are summoned by the angel, 89. Satiated with the flesh of the slain, 90.

B Babylon the great, what it is, 61. Mystic Babylon, neighboring the sea, comes to memorial before God, 74. Is predicted to fall, 61. It falls and is laid waste, 81. Why it is unmasked, 81. Babylon, confused by various distractions of life, 74. Babylon, called Rome by the apostle Peter, 76. When it will fully fall, 61. It will be overturned by sudden ruin, 84. Tropically, what it is, 76. Babylon, the universal empire of the whole world, 79. Universal, that is, the world, 83, 84, 85. Babylonian empire, 78. Leonine, 35. Clothed in Baddin, 29. Balaam, double, 11. Baptism, the mystic sea, 49. Signified by the sea of Solomon, 102. Those who pollute baptism with sordid actions, 74. Bartholomew, chrysolite, 104. Basil, the theologian, is cited, 65, 96, 99. Blessed according to places and degrees distinct for the difference of virtues. By what names the future goods of beatitude are designated, 86. Sacrifices of Beelphegor, 11. Belial or Bel, Satan, 92. Bellicose slaughter, 68. War, what slaughters it causes, 36. War in heaven between angels and demons, 52. Blessed, εὐλογητός, 59. Benjamin, what it signifies, 31. Mystic beryl, 104. The beast strikes the whole world with admiration of itself, 36. To whom it will be an object of admiration, to whom not, 77. It is captured with the false prophet, its forerunner, 90. Scarlet, bearing seven heads and ten horns, 75. The beast is called as the devil, so also the antichrist and the false prophet, 92. What punishments the worshippers of the beast are about to incur, 61, 62. The wound of the beast cured, myst., 57. The vial poured into the throne of the beast, his kingdom is obscured, 70. The beast ascending from the sea, 46. The beast, the mystic devil, 92. The beast which was, and is not, and is about to ascend again from the abyss, 77. The seven-headed beast ascends from the sea, 55. Drinking derision like water, 78. Men, tormented by heat, blaspheme God, 69. And the impious, 1398 in the pains of sins, and are not touched by repentance, 70. Blasphemy instead of conversion in the impious, ibid. The name of blasphemy on the heads of the seven-headed beast, 55. May they turn to blasphemy, not to repentance, at the heavy hail, 75. Eternal goods, by what names they are signified, 86. Good must be done by us while there is time, 100. Good, a name of God, 88. The angel is ordered to harvest the clusters of the earth, 61. Fine linen garment, myst., 86.

C To fall, how Babylon is said to fall, 61. Both seas and rivers will be stained with the gore of slaughters, 68. Reed like a rod, myst., 45. To be trodden, what it is mystically, 45. White stone, 11. The mark of the beast extends to buying and selling, 58. To restrain with bit and bridle, 47. The jaws of the impenitent are constrained with bit and bridle, 69. Golden lampstands, 8. Two lampstands, myst., 45. Seven lampstands, 6, 8. Motion of the lampstand, 9. Dogs, having devoured cast-out corpses, are themselves finally slain, 26. Who are signified by dogs, 111. Canticles are cited, 65, 94. Song of the Lamb, 66. Song of Songs is cited, 27. Song of Moses, 66. New song, 22. New song or new poem of the celestial Church, 60. Songs of the saints and hymns, 60. White hair, symbol., 7. Women's hair, myst., 39. Seven heads of the scarlet beast, 75. Seven heads with ten diademed horns, 55. Seven heads to the fiery dragon, 50. VII heads and VII mountains, 78. One head of the beast slaughtered unto death, 56. As the head is the Church on earth, so Christ is of the angels in heaven, 99. Who are the captives of demons, 37. Mystic carbuncle, 104. Every carnal motion, abominable to God, 90. Flesh of horses and riders, food for the birds, 88. Mystic eating of flesh, ibid. Let us pray that we be chastened, not punished, 67. God chastens those He loves, 47. Chastisement must be borne with an equal mind, 37. In this life, salutary, 33. A benefit, 85. Camps of the saints, the Church, 93. The fall of impiety, 47. The devil bound in chains, myst., 91. Fiery tail of the dragon, 50. Tails of horses similar to serpentine heads, 41. Many contend, one from the stadium carries off the crown, 71. Chaldean empire, 78. Mystic chalcedony, 104. Mark of the beast in the hands and foreheads of its subjects, 58. Those who receive it on their forehead or hand are adjudged to fire and sulfur, 61. Cherubim cast out the devil, 32. The Lord ascends the Cherubim, 63. Opinion of the chiliasts rejected by the Church, 94. Choinix of wheat and barley, myst., 25. Concert of strings, myst., 60. The chorus is the same, even if the persons are sometimes changed, 83. Christians dutiful in public calamity, 26. Those mixed with true Christians by name, not by reality, 74. Christ's power appears while He sends angels, 111. By what things the kingdom of Christ is designated, 105. By the sign of Christ, they are distinguished from the impious, 50. His bride or wife, 99, 101. Those who suffered for Christ are adorned with judicial thrones, 92. Christ at His coming imparted novelty to all things, 23. Christ, Alpha and Omega, 6. First and last, 10. Beginning and end, 99, 110. How Christ is said to have received the Apocalypse from God, 3. Christ used to call the Father's will His food, 89. What He communicates to His faithful, 17. Adorned with the titles of Deity, 5. What proofs of His divinity He produced, 3. Sitting on a white horse with an angelic army, 87. He interprets the evils brought upon the faithful as brought upon Himself, 51. In what form, habit, and attire He revealed Himself in the Apocalypse, 6. That He may shepherd the nations with a rod of iron, 51. Why He is said to be like a man, 6. What benefits He bestowed upon the human race, 5, 53. Why He is denoted by crystallizing jasper and others of that kind, 101. Mystically formed in us, 49, 57. Lion of Judah and root of David, 87. Called by many names, 88. He compels no one, 17. The unknown name He has, 88. He will be famous among the saints by His new name, 16. He wished the traces of the Passion to exist on His body, 22. He is infested by the dragon through the Church, 51. How He received power from the Father, 13, 23. He asserts His power against the dragon, 83. Christ, God of the Prophets, 108. How He is to return, 5. How He is said to reign, 86. He resumes the kingdom which He possessed from the beginning, 48. Christ, truthful and faithful and the same just judge, strong warrior, glorious king, 87. The Word of God.

INDEXES TO ANDREW OF CAESAREA.

^A Whence it is said, 88. That he has conquered, 17. Every one becomes a Christ by participation in Christ, 49. The Antichrist strives to prove himself as Christ, 46. Chrysolith, mystically, 104. Chrysoprasus, mystically, 104, 105. Food in which God delights, 17. Those girded about the breast with gold, 66. The girdle of the loins, and the girdle of the breasts, 7. Mystic citharas, 22, 65. The voice of those playing citharas, mystically, 59. The heavenly city, 99; why it is measured by an angel, not by man, 102. The heavenly city, the new Jerusalem, 61. The city of God, the new Zion, 59. The city of the just outside the punishments of the impious, 64. The city, meaning the citizens themselves, 98. The great city divided into three parts, 73. Having authority over the kings of the earth, 75. Queen of kings, it shall be overthrown, 80. The holy city, mystically, 45. The cities of the nations shall fall, 71. The names of cities are often derived from the fact, 76. The keys of death and hell held by Christ, 8, 15. The key of David, 14. Key of hell, ibid. What the key of the Psalms and Prophecies is, ibid. Key, a sign of authority, ibid. The scarlet beast, mystically, 76. Scarlet and purple garment, mystically, ibid. Heavenly things have received a harmonious order, 23. Those dedicated to the heavenly life do not allow themselves to be deceived, 58. The back of the heavens, 19. Open doors, mystically, 18. That he summoned the birds into the midst of the heavens, 89. The midst of the heavens, or ὑπερουράνια, mystically, 61. The crystalline nature of the heavens, 19. The seven heavens, the sixth heaven, 50. What the opening of the heaven means, mystically, 48. The opened heaven, mystically, 87. Heaven, meaning the dwellers in heaven, the angels, 84. Heaven closed so that it may not rain, 46. Heaven flees, mystically, 96. Heaven shall be folded up like a book, 28. Heaven shall not be abolished entirely, but will be renewed by unfolding, ibid. New heaven and new earth, 97, 98. The supper of the Lamb, or of Christ, 86. The nuptial supper of Christ, ibid. The great supper of God, 89. That Christ sups with His own, 17. Knowledge of things to be done is derived from the prior to the posterior and inferior, 66. Knowledge of future and evil things is sweet in the beginning, bitter afterward, 44. The measure of knowledge shall be distinct, 60. Mystic eye salve, 17. Mystic columns of fire, 42. Columns in the temple of God, allegorically, 49. He who is otherwise the author of discord sometimes fosters harmony, 80. The martyric confession of Christ procures the prophetic spirit, 87. The merits of confession, 15. Confessors of Christ, 50. They sit on thrones, 92. Mystic marriage, 86. The testimony of conscience must be kept uninjured, 96. Christianity began to flourish publicly in the times of Constantine, 55. The consummation of the saints, 26. Conversation with the impious is to be avoided, 81. God sometimes uses bridles and scourges for the conversion of men, 47. God employs various modes of conversion, 100. A heart hardened like stone, 53. The heart of Paul dilated, 102. Ten horns with as many diadems, 53. Ten horns of the fiery dragon, 50. Ten horns, meaning ten kings, 79, 80. Two horns like those of a lamb, 37. Two horns of the beast ascending from the earth, ibid. Seven horns of the lamb, 22. A crown is a sign of royal authority, 63. Golden crowns on the heads of locusts, 39, 50. Golden crowns, mystically, 19; a manifold crown, mystically, 50. Bodies of the prophets unburied, 46, 50. The drawing together of the curtains in the courts of judgment, 87. Christ is the beginning or first-fruits of creation, 16, 24. The substance of creation shall not be changed, but its figure, 28. The creature shall not be abolished, but renewed, 96, 97, 98. The creature experiences joys as well as scourges in common with the pious, 30. The form of the cross in the arrangement of the gates of the heavenly Jerusalem, 102. Satan contrives the denial of the cross or of Christ through the Antichrist, 77. Those enlightened by the light of the cross through the Holy Spirit are safe from death, 39. The faithful distinguished from the unfaithful by the sign of the cross, 30. What a cube is, 103. The sound of war chariots, 40. Cyril attributes the Apocalypse to the apostle John, 2. Is cited, 27. Cyrus restores the Jews, 95.

^B The demon mourns at the conversion of men, 69. Demons are defeated by the angels, 52. They are worshipped, 41. Some are condemned to other places, ibid. They make war upon men, 39, 19. They pursue deserts, 81. And through themselves in turn and through men they are made ministers and agents, 41. They use human bodies as if they were instruments, 70. They are of a fiery nature, just as the angels, 50. They pray not to be cast into the abyss, 77, 91. Whipped within human bodies, they do not cease to blaspheme, 70. They are judged by the pious martyrs, 92. They spoke through images, trees, waters, men, the dead, 58. They perform miracles, 72. They are infinite in number, 41. After Christ became incarnate and was bound, they are sent forth from the bonds of the abyss, 38, 14. Inclined toward pleasures, 72. Their prince is Satan, 55. They are loosed to trouble the nations of the world, 40, 45. They arrogate divine honors to themselves, 87. They can be overcome by us through the aid of the divine Spirit, 71, 88. Their dwellings are ruined cities, 81. The crowns of demonic actions, 50. What is the end of demonic weeds, 41, 48. Whether the damnation of the impious lacks an end, 71. Why Dan was omitted in the catalogue of the tribes, 31, 40. Daniel is cited, 43, 51, 74, 79, 90. The consternation of Daniel, 8, 11. Darius restores the Jews, 95. David is cited, 21, 24, 52, 40, 87, 91, 92, 97, 98, 105; the Antichrist will boast that he restores David, 46. The affliction of ten days, on behalf of a few, 10, 25, 50. The number ten, mystically, 65. Those who are deceived are involved in the same destruction with the deceivers, 90. Who are easy to be deceived, 58. Appellations fitting the Deity apply equally to every person of the Deity, 5, 12. The union of deity and humanity in Christ is unconfused, 12. The persons of the Deity are placed now before, now after, 4, 36. Three hypostases or persons of the Deity mystically signified, 54. Teeth of a lion, mystically, 59, 55. Drinking derision like water, 76. The desert receiving the Church, mystically, 50, 51, 52, 51. What the desert is, mystically, 73. God invites us to the inheritance of His goods in various ways, 100. God is to be worshipped, 110. God is indeed good and merciful, but also the same is just, 70, 71. God strikes, [but] at the same time applies the remedy to the wound, 46. He is to be glorified by all creatures, 23. He forces no one, 17, 26. Whom He is said to know, and whom to ignore, 45. He shows His presence by terrifying documents, 55. He shows Himself terrible to those who abuse His patience, 19, 24. He is to be feared and glorified, 60. Those who confess the knowledge of God in words, but deny Him in deeds, 42. God's rest in the saints, 96. The character of the beast impressed on the right hands, mystically, 58. Whence the devil is so named, 53. The seducer of the world, 91. Why the armies of the devil are spoken of in the plural number, 89. What his fall from heaven signifies, 55. Those ministering to the lusts of the devil receive evil rewards, 80. The devil having received the dominion of the air and the earth, 52. He will give all his powers to the Antichrist when he begins to be most divine, 53. He is cast into the lake of fire, 93, 96. He is a fiery dragon, 50. The great dragon, 12. He is cast out of heaven, 37. And defeated by both the angels and Christ, 36. An enemy and a butcher at the same time, 56, 41. The same is Satan; at the advent of Christ he first knew himself to be condemned to the abyss, 91. He is inferior to any ministering spirits, 91. An enemy and an avenger, he now fosters, now overturns his most obedient ministers, and now nourishes concord, now discord among them, 80. By what arguments he may be known to be bound, 91. Bound, after a thousand years he will be loosed, ibid. He descends to the earth with great rage, 55. Why cast out of heaven, 52. He shall be tormented in perpetual fire, 55, 73. He has a mode of punishment prescribed by God, 73. Just as he was confounded by Christ, so also by His apostles, and like a serpent condemned to earthly things, he sets out to persecute the Church, 54. Ten diadems on as many heads, 55. Many diadems on Christ’s head, mystically, 87. Seven diadems on the seven heads of the fiery dragon, 50. By day and night, 33, 62. The great day of the wrath of God Almighty, 72. To soften the evil day, 54. What "day" is, mystically, 33, 61. One day, mystically, 82. The flood of Noah, 64. Diocletian, the persecutor of the Church, 75, 77. Dionysius the theologian is cited, 20, 43, 66. Masters desire their disciples to be like themselves, 8. Mundane riches are spiritual poverty, 16. Spiritual riches, 10, 15. Where true ones are to be sought, 17. Doctors of the Church are cited, 26, 56, 45, 47, 50, 81, 91. Apostolic doctrine is to be faithfully kept, 12.

^A All pain will cease, 99. Even light is dark to those pressed by pain, 59. The Lord’s day is to be honored, 6. The Lord’s oracle is cited, 94. Lord of lords, Christ, 4, 88. Lamb, 79. Domitian, persecutor of the Church, 75. Gifts blind the eyes, 17. The dragon does not desist from the persecution of the Church, 34. Cast out of heaven having been defeated with his angels, 52. Gall of dragons and asps instead of wine, 64. That the dragon speaking is a beast, 50. The dragon red, mystically, 24, 50. Bearing seven heads, ten horns, and as many diadems, 92. The ancient serpent, the devil and Satan, 52, 57, 91. Gives his powers to the beast, 56. Sweetness turned into bitterness, mystically, 44. The twelve apostles, designed by the gates, 105. Twelve times twelve, 31, 103. Twelve-thousand-fold fruit of the Apostolic seed, 59. God commands that double be rendered to Babylon, 81.

E Ecbatana, seat of the Median kingdom, 78. The Church is perpetually harassed by the dragon, 51. Heavenly hymns of the Church, 60. The Church wedded to Christ, 86, 101. She perpetually brings forth Christ through the baptized, 31. To fly to the desert, 51. Established in the four quarters of the world, 95. Mystically signified, 49. It is attacked by the Antichrist, 51. Again harassed by the devil after the victory of Christ, 54. The mystical temple of God, 45. Apostles, the founders of the Church, 101. Apostles, 102, 103. Foundations, 105. The masculine people of the Church, 51, 54. The Church is one from angels and men, and its head is Christ, 23, 32, 99. The gates of the Church are the twelve apostles, 101. Why the seven churches alone are addressed in the Apocalypse, 4. Churches called lampstands, 26. Church moved from its place, 9. They fly, 74. Their governance entrusted to angels, 4, 8. Elect, companions of the kingdom of Christ, 79. Angels in charge of the elements, 68. Elias works miracles with Enoch, 68. To prophesy toward the end of the age, 45, 47. Called Lucifer, 13. Calculation of the beast in buying and selling, 58. Purchased from among men, 60. Purchased from the earth, 60. Enoch. See Elias, 47. Being, or He who is, Who was, and Who is to come, 4, 29; 5, 63. Two-edged sword, 7, 10. Going forth from the mouth of Christ, 88. The mystical sword of God, 90. Ephesus deprived of its archiepiscopal see, 9. The Ephesian Church signified, 8. Ephraim, a heifer stung by a gadfly, and Ephraim, a dove lacking heart, 78. Tribe, 31. Epiphanius is cited, 8, 18, 105. Horses, punishing angels, 64. Horses raging with the love of women, mystically, 65. Who are the horses mystically, 41. Christ riding on a white horse, mystically, 87. The flesh of horses and riders [as] prey for birds, 89. Black horse, mystically, 24, 25. Pale, mystically, 25, 50. Red, mystically, 24. Those who wander must be corrected with gentleness, 25. Those who reveal error are slain by the devil and the world, 9. To Isaiah, a spiritual ear was added, 9. Isaiah is cited, 15, 19, 20, 22, 28, 37, 49, 81, 93, 97, 98. The eternal Gospel, 60, 61. Arrows against Satanic tyranny, 24. Gospels and evangelists mystically signified by the four living creatures, 20. Type of the Gospels sent out into the four quarters of the earth, 102. Sowers of the evangelical word, 102. What evangelization is, 44. The great river Euphrates and the angels bound to it, 40, 41. Through it, a way is made for the satellites of the devil, 113. It is dried up, 72. Eusebius, Ecclesiastical History, book IX, chap. VIII, is cited, 26. Difference in copies indicated, 66, 14, 88. Heavenly armies follow Christ the King, 87. Why armies serving the devil are expressed in the plural number, and those of the angels in the singular, 89. The same army, even if the soldiers are sometimes changed, 85. Ezekiel is cited, 29, 35, 52, 66, 91.

F Face of an angel shining like the sun, 42, 44. Face shining like the sun, 7. The four mystical faces, 20. It is done, heavenly voice, 73. Angel provided with a sharp sickle, 63. Sickle, what it is mystically, 65. Feminine for masculine, 78. Fig tree, mystically, 27, 49. Two baskets of figs, 27. Dead faith, or having only the name, 14. Faith of the pious signified by the name of the moon mystically, 49. It shows itself by works, 42. Those who cannot defend the doctrines of faith with words, must retain them in their heart, 12. ^B Treasures of faith to be kept inviolate, 15. Endowed with sincere faith and constant patience, they shall not be blotted out of the book of life, 57. The faithful shall judge the unbelieving, 13. The faithful has no part with the unfaithful, 53. Every one of the faithful has obtained a guardian angel, 102. Christ similar to the Son of man, 63. Son of perdition, 94. Chastising scourges, 46. Scourges of this life alleviate the punishments of the future life, 34, 35. They incite the impious not to repentance, but to blasphemy, 70. Scourges partly for punishing, partly for converting men, 26. Punitory scourges, 68. River of the world proceeding from the throne, 106. Rivers of living water, 7. Mystically, 33. Rivers of corpses infected with blood, 68. Water infected with bitterness, 36. What the leaves of the tree of life are, 107. Gratuitous fountain of living water, 99. Fountains of waters turned into blood, 68. Open doors in heaven, mystically, 18. Doors of doctrine, open, 15. Christ knocks at the doors, 17. The impious promise themselves stable fortune, 82. Bridle, what it is mystically, 61. To restrain with a bridle, mystically, 47. Wine overflowing up to the bridles, 64, 65. The cold is better than the lukewarm, 16. On the forehead of Babylon, a mystery written, 76. What the inscription on the forehead designates, 108. Foreheads marked with the light of the divine countenance in the 144,000, 59. Foreheads of the pious are marked, 29, 30. Character of the beast impressed on the foreheads, mystically, 58. Elect have the name of the Lamb and His Father on their foreheads, 59. A choenix of wheat, mystically, 25. Many will withdraw themselves from the cruelty of the Antichrist by flight, 54. Flight, tropologically, a passing over, 96. The Church and the leaders of the Church flee, 74. Lightnings, what they are mystically, 73. Smoke of Babylon ascending forever, mystically, 85. Smoke from the glory of God fills the temple, 66. Smoke from the pit of the abyss, 38, 39. Smoke from the burning, mystically, 31, 47. Smoke of torment, mystically, 62. The twelve foundations from twelve precious stones, 103. Future things are stable; present things are fleeting and transitory, 2. The knowledge of future things is indeed pleasant, but joined with bitterness, 44.

G Gabriel the angel bound at the Euphrates, 40. What Gad signifies, 50. Whether the fire of Gehenna purges the sins of the impious, 53. Those heaping up fuel for the fire of Gehenna, 37. Antichrist and the False Prophet will be handed over to the living fire of Gehenna, 90. Punishment of Gehenna, 55. Fire of Gehenna, eternal death, 93. Gloomy, 100. All groaning will cease, 99. Woman adorned with gems, mystically, 76. Change of gender does not hinder the identity of the meaning in Holy Scripture, 78. Nations enslaved to Satan through idolatry, 77. Power over the nations is given to the strenuous ministers of Christ, 13. The Gentiles will be cut down by the sword, 74. Sword of the spirit, 7. Those to perish by the Satanic sword, 57. Gog and Magog incited by Satan, 94, 95. To proceed from Scythian parts, 72. Their attack, 68. The empire of the Greeks, signified by the leopard, 53. Hail mingled with fire and blood, 35, 36. Of the magnitude of a talent, 74. The grace of God is not to be received in vain, 100. Thanksgiving is owed to the giver of goods, 21. Thanksgiving to God from the unanimous mouth of both angels and men, 48. Thanksgiving and hymns to God in heaven, 66. God will be celebrated by the blessed with perpetual thanksgiving, 32. The water of life is given freely, 100. Gregory Nazianzen is cited, 4, 5, 7, 8, 16. Gregory the Theologian attributes the Apocalypse to John the Apostle, 2. One flock, one Church, 25.

H The habitation of the saints is illuminated by the light of the countenance of Christ, 87. Who the inhabitants of the earth and the sea are, mystically, 53. Heretics are crafty, 12. Harmagedon, what it is in Hebrew, 72, 73. What books the Hebrews used, 28. Heavenly hierarchies, 107. Jerusalem, the great city, and the same divided into three parts, 73. New Jerusalem descending from heaven, 16, 99. Heavenly, 101. Prostitute, Sodom, and Egypt, 46. Jerusalem, the face of the harlot, 76. Those who believed in Christ escaped the disaster of the Jerusalem destruction, 30.

^C Hippolytus is cited, 55, 59, 78. He attributes the Apocalypse to John the Apostle, 2. History and literal scripture, 1, 2. Spiritual burnt offerings, 69. Homicide is excluded from the heavenly Jerusalem, 111. Man of iniquity or of prevarication, 94. The lateral man, 9. Man is indeed of free will, but prone to sin, 24. Man, or the species of man, mystically, 20, 31. Men receive what they desired through their works, 89. Demons use the ministry of men for the destruction of men, 41. One hour, mystically, 79. Judgment brought in one hour, 82. A choenix of barley, mystically, 25. The last enemy, death, 98. It is good to be humbled by God, 47. Humility is commended to us by the example of the angels and also of Christ, 87. Humility is victorious, 54. The Hunnish nations, 94. Heavenly hymns, 21. Hymns of the saints, 59.

Idols are adored, 41. Idolaters are excluded from the heavenly Jerusalem, 111. Idolatry ceased after the devil was bound, 91. Idolatry is manifold, 42. Hidden fires, myst., 11. The fiery dragon, myst., 50. Fire sent from God from heaven devours enemies, 98. Brought down from heaven through illusions, 68. The pillar of fire, myst., 42. Fire that will test the works of each one, 65. The glassy sea mixed with fire, 68. Fire with smoke and sulfur issuing from the mouths of horses, 41. Fire endowed with a dual nature, 65, 87. Punishing fire poured forth from heaven, 35. Purgatorial fire at the time of the resurrection, 36. Fire mixed with blood, 35, 36. The Word of doctrine is tested by the fire of temptations, 17. Confessing his own ignorance, he is taught through an angel, 59. Those who have courageously rejected the image of apostasy reside on thrones with Christ, 92. Those who engrave the image and name of the beast into their hearts shall be tormented with eternal punishment, 61. Talking images, 58. The image of the beast in the hands and on the foreheads of its subjects, 59. Divine image to be guarded, 25. Christian emperors began to rule in the new Rome, 78. The chief empires that have existed, 78. Seven, 78, 79. The empire of the world, that mystical Babylon, 85. Whether the impious in the fire of Gehenna cease from sins, and whether they are to have an end of punishment, 70. Whether they are to attain the end of infernal penalty, 53. The impious blaspheme God in the punishments of their sins, 70. The unchaste are not admitted into the heavenly Jerusalem, 111. The Indians fell to Thomas the Apostle by lot, 104. Infants will rise again at a perfect age and stature, 86. What hell is, 97. Tossed into the lake of fire, 96. The enemy bed, 50. What isles mean mystically, 28. Islands flee, myst., 74. Interpreters cited, 95. The wrath of Christ comes, 48. The wrath of God like Lebanon, 29. The scourges of divine wrath like falling hail, 29. Irenæus attributes the Apocalypse to John the Apostle, 2. Irenæus is cited, 6, 8, 19, 20, 57, 79, 96. Irenæus in book V against the Gnostics falsely so-called, 28. Iris, myst., 18. Iris on the head of the angel, 42. What Issachar signifies, 51. The tribes of the mystical Israel, 102. Princes, myst., 105. Israel will be saved after the completed number of the Gentiles, 31.

James the Apostle cited, 37. James signifies the multitude of the faithful to Paul, 50. James, sardonyx mystically, 104. Crystallizing jasper, 101. Mystical, 18, 103. In what powers it excels, 18. The wall built of it, 103. Jeremiah cited, 27. Jezebel, myst., 12. John the Baptist, a morning star, 13. John, exiled to Patmos, wrote the Apocalypse, 6. The mystical lion, 20. The mystical emerald, 104. To come toward the end of the Apocalypse, 41. John, the Theologian and son of thunder, 17. Wishing to worship an angel, he is forbidden, 110. Job cited, 50, 63, 58, 76. By the example of Job, they overcame temptations through patience, 30. Joel cited, 36, 37. The valley of Jehoshaphat, 38. Joseph placed for his son Ephraim, 31. What he signifies, 31. Josephus the Hebrew is cited, 28. Jews, the Christ-killers, suffer punishments, 28. They will be converted, 15. Approaching Christianity out of fear, lest the plots of infidelity be hidden, 74. Feigned, not true, 10. The synagogue of Satan, 10. They will be saved finally, 31. Who are the true Jews, 10, 13. Judas and what Juda signifies, 10, 50. Those judging ^D themselves are not judged by God, 37. The dead judged according to their works, 97. How Christ is to judge, and how his saints, 18. The hour of judgment comes, 60. Judgment given to Christ by the Father, is the abyss of God, 36. Not even fully known to the angels, 36. Julian the blasphemer, 53. A clandestine persecutor of the Church, 77. God swears by himself, the angels by God, 4. The just will be like the heavenly angels, 94. The just extend their hands in iniquities, 71. The assembly of the just declares God together with the assembly of the heavens, 86. Justin Martyr cited, 83, 91. The justice of God is not to be separated from goodness, 71.

Laborers obtain their rewards, 9. Every tear will be wiped away from the eyes of the pious, 99. The garment of sin to be washed away by the tears of repentance, 67. To wash away filth with tears, 25. The lake of fire, the second death, 97; who are condemned to it, 97. How we ought to rejoice at the ruin of the wicked, 81. The joy and seat of those rejoicing in heaven, 87. Lamps burning before the throne of Christ, 19. To have lamps always cheerful, 73. The cornerstone is Christ, 99. Millstone, myst., 81, 56. A woman adorned with precious stone, 76. Angels clothed in pure stone, 66. Fiery stones, mystically. They are bidden to praise God, small as well as great, 85. The mystical washing of regeneration, 106. Lazurion, color, 104. Which reading is blessed, 3. To throw into a bed, 12. Legal instruction, 1. Lion, mystical, 20, 29. It speaks, 23. The lion from the tribe of Judah, 21. And the lion from Bashan, 15. Leonine teeth, myst., 59. The beast with a leonine mouth, 55, 51. The voice of an angel like a lion’s roar, myst., 45. Heads of lions, 106. What Levi signifies, 51. The outstanding Levitical tribe, 31. A little book sweet to the mouth, bitter to the stomach and entrails, 44. The little book, or little scroll, what it is mystically, 43. Book of the eternally living, 77. The book of the Apocalypse, holy and divinely inspired, 112. The book sealed, myst., 21. Book of life opened, 97, 57. Books opened, mystically, 97. Books devoured, mystically, 44. Books are unrolled, and sheets rolled up for books, 28, 22. Nothing is to be added or subtracted from the book of prophecy, 112. Those not written in the book of life are condemned to the lake of fire, 98. The flesh of the free and of the servants as food for birds, 89. Tree of life is Christ, 107. Tree of life, myst., 9. Those sharpening their tongue against God, 70. The impious chew their tongues in pain during torture, 70, 27. Angels clothed in pure linen, 66. Literal history, 1, 2. Mystical locust, 38, 41, 35. They strike men in the manner of scorpions, 39. Their king, 40. Lot flees by fleeing, 81. The Gospel of Luke signified mystically, 20. Ears of lamps, 8. Lucifer cast down from heaven, 37. Two Lucifers, 13. With what oil the light of knowledge is nourished, 45. The luminary of the heavenly Jerusalem or of the Church, 101. Luminaries of the world, myst., 27. A third part of the luminaries is obscured, 57, 44. The moon will be turned into blood, 27. The moon under the feet of the Church, myst., 49, 50. A third part of the moon is obscured, 37, 44. Wolves, myst., to be tolerated, 53. Lupine rapacity covered by lamb's wool, 57. Alexander, the founder of the Macedonian empire, 78. A lamb like one slain, 22. Magic strictly punished, 84. Evil magistrates, the ruin of a city, 81. The great and small are bidden to praise God, myst., 83. Standing in the sight of the Lord, 97, 23. Who are the great and small, 97. Dionysius is cited, 108. What Magog signifies, 94.

^A Miseries brought upon the pious are interpreted by the avenging powers as being brought upon themselves, 81. Seven evils or vices, 50. Those who serve Mammon, 48. What Manasses signifies, 30. Hidden manna, 11. Many mansions with God, 60. The just and holy lift their hands to God, 26. The Gospel of Mark signified mystically, 20. Twelve pearls, what they are, 105. A woman adorned with pearls, myst., 76. What the sea is, myst., 36. Baptism, 49. There shall be no more sea, 98. The bronze sea of Solomon, myst., 102. The sea turned into blood like a dead man, 68, 10. The sea, human life, 83. A glassy sea, 65, 58. Myst., 19. The inhabitants of the sea, myst., 53. Wretched are those given to the sea of human life, 54. Marine slaughter, 56. The Virgin Mary, myst. sign., 49. The deceased martyrs possess power through miracles, and are worshipped, 92. Martyrs and confessors of Christ sit with Christ on judicial and royal thrones, 92, 35. Martyrs demand the vengeance of their blood, 26, 40. The sacrifices of martyrs, 24. The blood of martyrs poured out through the whole world, as in Persian Babylon, so in both Romes, 77, 83. Martyric fortitude shines forth in the last times, 32. Martyric sacrifices are offered to God in Christ, 51. The masculine people of God, 51. Birth, myst., 49, 51. Babylon, the mother of fornication, 76. Matthew, a mystic topaz, 104. The Gospel of Matthew signified mystically, 20. Matthias, a mystic amethyst, 105. Maximianus the emperor, persecutor, 26. There is no healing for our flesh from the face of the wrath of God, 67. A priest is a mediator between God and men, 35. A middle ground has no place in faith, 16. A lie strives to imitate the truth, 58. Five months, myst., 38, 39, 40. The forty-two months mystically, 45, 56. The measure of a man, 103. Merchants will lament Babylon, 83. Who that great and beautiful harlot is, 75, 76. Babylon. What the harvest is mystically, 63. Methodius attributes the Apocalypse to John the Apostle, 2. Cited, 25, 49, 20, 50, 51, 55. Methodius in his discourse on the Resurrection, 96. What the heavenly metropolis is, 67, 80. Who ought to pity, and who ought not, 61. Michael the angel bound at the Euphrates, 40. He defeats the dragon with his angels, 52, 28. Those fighting for Christ in the world are infested by Satan, 53. Martyrs and other pious men reign with Christ for a thousand years, 92, 94. What it signifies that the devil is bound for a thousand years, 91, 93. A thousand, a mystic number, 50, 64, 103. 1,600 stadia, 105. ^B Temperate humanity, 11. Seven monarchies, 78, 45. Proverbial admonitions, 2. A great mountain, myst., 56. John carried away by the spirit into a great mountain, myst., 101. Mountains flee away, myst., 74. What mountains are mystically, 28. Seven mountains, myst., 78, 37. Who desire to be overwhelmed and covered by mountains, 29. The pious hide themselves in the caves of the mountains, 54, 74. Those dying in the Lord are blessed from now, 62, 39. Dying limbs must be stirred up and corroborated, 14. Death shall be abolished, 99. It was not made by God, 98. To some a thief, to others rest, 14. Common death, and a peculiar kind of death, 90. Why death should be despised, 10. A double death, 10, 90, 93, 52. The death of the impious is devoid of consolation, 83. ^C The beginning of future punishment, 95. Death is cast into the lake of fire, 90, 98. Death is desired and sought, and is not found, 39, 17. What death is, 97. The last enemy, 98. What the second death is, 47, 93, for it brought life to the Apostles, 51. The hour of death is uncertain, 14. To do the works of death, 97. Those who do not want to repent cast themselves into a most certain death, 12. Mortifying the actions of the body, 93. Two kinds of dead, 98. The false or illusory resurrection of the dead, 57. The dead judged according to their works written in the books of God, 97. The dead rise again through the spirit of life, 47. The dead are to be restored by the sea and hell, 97. Christ, the firstborn of the dead, 4. Peter shows the resurrection of the dead by the raising of the dead, 58. Demons spoke through the dead, 58. He was dead and lived, 10. Moses, familiar with God, 15. The song of Moses, 66, 15. The woman flies into the desert on the wings of an eagle, 51. Sitting on a scarlet beast, 75, 56. The woman clothed with the sun, myst., 49. Multiplication of the mystic number, 31. The consummation of the world is greatly desired by angels and saints, 26, 65. Its consummation is uncertain, 14. How grave afflictions precede it, 37. The world will be purged by fire as if by a flood, 96. It will not be abolished, but renovated, 96. The wall of the Church, myst., 102. A wall built of jasper, 105. Musicians will grow silent, 81. Mysteries signified by the name of night, 33. A mystery written on the forehead of Babylon, 76. Whether the knowledge of divine mysteries is to be granted to all in equal measure after the resurrection, 60, 31, 83. Mystic visions, 1. ^D Narrations useful to the soul are cited, 69. Two natures in Christ, 12. Nave, son of Joshua, 8. Sailors and those exercising the nautical art will lament Babylon, 83. What Nephthali signifies, 30. Neuters for masculine and feminine, 78. Shameful Nicolaitans, 11. Their heresy, mystical Jezebel, 78. Nineveh, seat of the Assyrian kingdom, 78. The name of the Lamb and of His Father on the foreheads of the elect, 59. And impressed upon their hearts, 108. Why the name of the Antichrist is not expressly signified, 59. The name of blasphemy on the heads of the seven-headed beast, 53. The name known to Christ alone, 87. What the new name of Christ is, 16. A naked name does not suffice, often given on account of the thing itself, 76. Many and various names are attributed to God, 88. Names of the tribes of the spiritual Israel, 102. In what sense God is said to know someone, 15. Whom God is said to know, and whom He is said to be ignorant of, 45. A new creature, a new earth, new men, 25. All things will be new, 99. Night, what it is mystically, 53, 62, 18. An angel clothed with a cloud, 43, 43. Clouds, the Lord's vehicle, will carry Enoch and Elijah back to heaven, 47. What kind of clouds will accompany Christ in His glorious return, 5. The vehicle of the saints' assumption, just as it was for the Lord's ascension, 17. Christ sits on a cloud, and what kind it is, 63, 12, 79. Shameful nakedness, 72, 73. Spiritual nakedness, 16. The number of the beast calculated, 59. The marriage of the Lamb, myst., 86. ^A The sealing of the voice of the thunders, what it signifies mystically, 43. Hidden things are revealed, 43. The eighth day, myst., 31. The eighth, and the same as one of the seven, 91. Flaming and fiery eyes attributed to Christ mystically, 87. Eyes like a flame of fire, 7, 11. The seven mystical eyes of the Lamb, 87. Ornaments of Christ, 31. The oil by which the light of knowledge is fed, 45. The oil of compassion, 25. Oil is forbidden to be harmed, myst., 23. Oil nourishes and illuminates the emerald, mystically, 101. Two mystical olives, 45. Christ is called the Almighty, 5. Let good works proceed from pious thoughts, 22. The end of works is crowned, not the beginning, 14. ^B When we can and should work, 3. The Orient, different significations, 13. A mouth speaking great and blasphemous things, 55. Mouth, a command, mystically, 81, 72, 52. ^C Palm branches in hands, 52. Papias attributes the Apocalypse to John the Apostle, 2. Cited, 2. Paradise, what it is mystically, 86. A beast like a leopard, 55. She who is in labor flees, myst., 49. Small and great are bidden to praise God, myst., 83. Standing in the sight of the Lord, 97, 29. Who the small are, mystically, 89. To feed and to lead, what this signifies mystically, 33. Christ the Shepherd, 88. The patience of the saints, 62. The Father shows Himself to be seen without a bodily form, 18.

^A Fathers are cited, 52. Andreas fears to depart from the voices of the Fathers, 5. The names of the patriarchs interpreted allegorically, 50. Paul is cited, 4, 22, 25, 27, 31, 51, 57, 42, 49, 52, 65, 69, 75, 80, 91, 94, 95, 96, 98. How solicitous Paul was for the Churches, 102. Sapphire, mystically, 104. The poverty of the flesh, the riches of the spirit, 10. Poverty in spiritual wealth, 16. When the peace of the world began to be broken, 21. Sinning. Through what things a person sins, by the same they are also punished, 61. Sin is rendered hateful by the bitterness of punishments, 39. The parent of bitterness and punishment, 70. It brings forth death, 40. Its wine is sweet to drink, 76. What remedies are divinely applied to the disease of sin, 35. The reward of sin is blows, 67. The sins of Babylon are heaped up even to heaven, 81. A breast girded with gold, 66. The feet of Christ, 7. Fiery feet, one placed on the earth, the other on the sea, 43. Things signified by the Church of the Pergamenes, 10. The empire of the Persians is bear-like, 55. The greatest persecution of all under Antichrist, 27. What ought to be prayed for divinely against persecutors, 26. Persia, distinguished by the tortures of martyrs, 77. Cyrus, the founder of the Persian empire, 78. A change of persons does not change the thing itself, 85. A transition from persons to persons, 81. One foot on the earth, the other on the sea placed by the angel, 42. Pestilence and famine, 26. Peter the Apostle is cited, 13, 76. Peter, jasper mystically, 103. Peter refutes the prestigious frauds of Simon Magus, 58. Harder than Pharaoh, 75. Mystical vials, 22. The pouring out of the vials, mystically, 67. The first pouring out, 67; the second, 68; the third, 68; the fourth, 69; the fifth, 69. Things signified by the Church in Philadelphia, 14. Philip, sardius mystically, 103. Masked piety, 42. The ripe harvest of piety is carried into celestial granaries, 63. The pious are strengthened by the help of angels before the onset of temptations, 30. Their camps are surrounded by many angels, 95. Three orders of the pious, 48. Plagues are sent by God, 25. The healing of a plague, mystically, 57. For what end plagues are sent by God, 25. The medicine of a plague is applied by God, 46. Seven plagues under the consummation of the world to be inflicted by as many angels, 65, 67. Prophets inflicting plagues upon the earth, 46. Those warned by the plagues of others, and not repenting from their sins, will be punished more severely later, 42. The plectrum of the Holy Spirit, 66. The impious filling the cup of God's wrath, 64. A cup of undiluted and unmixed wine, mystically, 61. Full of abomination, mystically, 81, 82. Punishment is a species of benefit, 85. Will the punishment of the impious be eternal, 70? Will it have an end, 53? What joy the punishment of the impious brings to the saints, 84, 85. Punishment in this age alleviates the punishment of the future age, 34, 35, 67, 69, 81. The punishment of sinners is eternal, as are the joys of the just, 62. God wishes to punish those who draw punishment upon themselves, 89. Of the different modes and places of infernal punishment, 98. The punishments of the impious, even if they should perchance be mitigated somewhat, will nevertheless be eternal, 85. Punishments turn the impious toward blasphemy, not toward repentance, 75. Punishments are sometimes swift, sometimes slow, inflicted by God, 36. The devil is enraged by the proximity of punishment, 54. Punishments are divinely sent upon men, 57. There will be a difference and degrees of punishments, just as of celestial dignities, 60. The place of punishments is outside the city of God, 64. Who are about to suffer graver punishments in the underworld, 62. Repentance is useless in the underworld, 71. God often compels men to repentance, 70. Struck by hail, they turn not to repentance but to blasphemy, 75. Deprived of the fruits of desire, 83. The male people, mystically, 51, 54. What the twelve gates designate, 105. Gates set out in a square figure, 105. By the gates not closed, the apostolic doctrine open to all is signified, 106, 111. The power asserted to Christ by God, 53. Rewards worthy of their deeds will be distributed to each, 57. The pseudo-prophet will perform all his works through prestidigitation, 58. Prason designates the death of Christ, 105. The prayers of the saints have often divinely brought punishments upon the impious and wicked, 34. Incense to God, 34, 59, 52. Those adhering to God by assiduous prayers, 31. To be rewarded by the prayers of the saints, 2. God, moved by the prayers of Moses, spares Pharaoh, 71. The firstfruits of God and the Lamb, 60. The firstborn of the dead, 1. Christ the first and the last, 10, 93. The first things have passed away, 99. Satan the prince of this age, 53. The prince of the world has been judged, 52. The Prince of kings, 4, 49. The princes of the earth, mystically, 23. Christ the beginning of the creation, 16. Christ the beginning and the end, 99. Procle the virgin, 49. The prophet is commanded to rejoice at the destruction of Babylon, 84. Christ the God of the prophets, 108. The books of the prophets still have many obscurities, 1. Those who turn away from the preachings of the prophets will pay the same punishments as their murderers, 68. All their prophecies will be fulfilled before the consummation of the world, 44. Most prophecies of the Old Testament dealt only with the first advent of Christ, 1. The prophetic spirit from the confession of Christ, 84. Gift of prophecy even at the end of the age amid persecutions, 4. Proverbial admonitions, 2. The Psalms are cited, 53, 61, 65, 71, 39, 16, 39, 11, 19, 39. The pseudo-Christ rages, 28. He will be the most famous of all sorcerers and magicians, 46. His precursor, the pseudo-prophet, will perform all things through prestidigitation, 58. The pseudo-prophet, the beast, 72. The beast ascending from the earth, 57. He is captured, 90, 15. Coming in his own person, 57. About to pave the way for the Antichrist, 57. Children will rise again in adult age and stature, 5. God can punish miraculously, just as He often saves miraculously, 82. Purple garment, mystically, 76. The pit of the abyss, mystically, 38. A square city, 105. I will yet shake both the earth and the heaven once, 73. Fourteen, mystical number, 105. The Root of David, 21, 22, 111. Palm branches in hands, 32. Spirits similar to frogs, 72. Raphael the angel, 40. How the saints are said to be caught up, 51. The breastplate of the priest, 103. The Lord commands that double be rendered to Babylon, 81. Redemption is Christ, 88. The regenerate are perpetually infested by the devil, 51, 11. Regeneration through water and the spirit, 49. Its mystical laver, 106. The ten kings, or ten horns, 79. Seven kings, 78, 34. The kings of the earth, mystically, 23, 29. Who are the kings of the earth and the kings of the city, 83. How Christ is said to reign, 86. Heavenly kingdom, mystically, 86. The kingdom of Christ is designated by gold, 103. The kingdom asserted to God, 53. The divine kingdom, namely that of the saints, will abolish all gentile polities, 74. The kingdom is the same perpetually, even if it changes persons or place, 85. The universal kingdom of the world, mystical Babylon, 77, 85. Christ resumes the kingdom which He possessed in the beginning, 48. That great harlot, the universal kingdom of the whole world, 75. Seven principal kingdoms, 78, 79. Reproofs are to be tempered with the oil of kindness, 25. Two resurrections, 93, 94. What the first resurrection is, 93, 94. Divine revelation is almost twofold, 3. The Lamb is the King of kings, 79. Christ, 4, 88, 51. Wheels, or chariots, 83. Whether Rome is that great harlot, 75, 36, 6. Rome called Babylon by Peter the apostle, 76. Held by ancient teachers to be that mystical Babylon, 84. In the new Rome also persecutions of the faithful, 77. The Romans, the iron rod of Christ, 51. The Antichrist will feign that he is about to restore the Roman empire, 85. Augustus, the founder of the Romans; Constantine in the new Rome, 15. Roman emperors who persecuted the Christians, 15. The Roman empire, as if slaughtered by division, will be restored, 56. What Reuben signifies, 30. A reddish dragon, mystically, 50, 31. The sabbath rest of the future age, 6. The sabbath rest of the saints, 6.

1409 Sackcloth of hair, 27. Clothed in sackcloth, mystically, 45. Priests of God and of Christ, 93. A priest as mediator between God and man, 35. The true priesthood after the day of the resurrection, 51. The Christian sacrifice, what it is, 5. Rational, spiritual, and living sacrifices of Christians, 69, 70. The sacrifice of the faithful, what it is, 22, 18. Solomon as a type of Christ, 102. Solomon cited, 30, 73, 78. God invites us to salvation in various ways, 100. Samaritans, though they may approach toward Christianity, yet secretly harbor the counsels of their own infidelity, 74. Holy, who is and who was, 68. Whether the saints will reign for a thousand years in earthly delights, 94. When the saints will attain the heavenly metropolis, 67. How the saints are said to be caught up, having attained their fulfillment, 27. The saints demand vengeance from God, 26. The camps of the saints surrounded by many angels, 95. Fixed in the four quarters of the world, ibid. The conspiracy of the saints in heavenly harmony or music, 60. The garments of the saints, what they are, 75. The virtues of the saints are often hidden from angels, 29. Sanctification is Christ, 88. Blood coming out from the winepress, 64, 50. The blood of the saints is avenged from the hand of Babylon, 84, 44, 85. Blood as that of a dead man, 68. Those who have polluted their hands with the blood of the saints are filled with a drink of blood, 68. The martyrs demand the avenging of their blood, 26. Blood of the grape, wine, 61. Sapphire, mystically, 104. Sardius, a stone, mystically, 104. What is signified by the Church of Sardis, 13. Sardonyx, mystical, 104. Satan, slain by the cross of Christ, to be revived toward the consummation of the age, 77. Satan bound, after a thousand years will be loosed for a little while, 91. Cast out of heaven, 52. Loosed from custody, 94, 41. Satan, the same as the devil, 52. He cannot do more than God permits, 58. Prince of the world, 53. Whence so called, 53. Tails of locusts like scorpions, 40, 14. All Scripture is threefold, just as man is, 1. Execration upon those who adulterate the divine Scripture, 112. Scythian nations about to cross the Euphrates, 72. Scythian or Hunnic nations, 91, 34. Who are easy to seduce, 58. Half-hour, what it signifies mystically, 31. Sennacherib's expedition, 93. The twenty-four elders, 2. Who they are, 19. They are before the throne of Christ, 21. They are also mystical, 23. And those who are near them, 60. With the four living creatures, they fall down and adore God, 83. Seven, a mystical number, 63. The seven angels and seven churches, 4, 6. The seven angels, 34. The seven angels bringing the same number of plagues upon men before the consummation of the age, 79. The seven heads of the sea beast, 55. The seven heads of the fiery dragon, 50. Seven heads and seven minds, 78. Seven horns and seven eyes of the Lamb, 22. Seven lamps and seven spirits, 19. Seven thousand oppressed by an earthquake, mystically, 47. Seven plagues from the seven angels, 21. Septenary, a mystical number, 4, 6, 34, 103. Seven hundred, a mystical number, 105. Christians provide themselves as dutiful to the burial of corpses, 26. Burial denied to the bodies of the prophets, 46, 50. Seraphim full of eyes, 19. The ancient serpent, the devil, 52, 91. God wills that all men be saved, 89. Servants, who they are mystically, 89. Those sitting, who they are mystically, 41. Six, a mystical number, 64, 63. Six hundred, a mystical number, 61, 65. Seven seals, mystically, 21. Solution of the first seal, 25. Of the second, 24. Of the third, ibid. Of the fourth, 23. Of the fifth, 26. Of the sixth, 27. Of the seventh, 33. The seven seals, as some have interpreted them, 23. Signs or thousands of paces, 103. Signs produced by the operation of demons, 72. Signs impressed on the foreheads of the servants of God, 30. Signs or miracles such as the Antichrist is to produce, 56. By the sign of the cross, the faithful are distinguished from the unfaithful, 30. By true signs, God will elude the deceptions of the Antichrist through His prophets, 46. The seal of the spirit, 30. Those sealed with the divine seal on their forehead escape the danger of death, 39. Sealed with the divine light on their faces, 38. One hundred forty-four thousand sealed on their foreheads with the light of the divine countenance, 36, 59. Silence in heaven, mystically, 31. Simeon, what he signifies, 31.

1410 How Simon Magus raised the dead, 58. Refuted by Peter the apostle, 56. Simpler folk ought to retain the doctrine of faith firmly in their heart, even if they cannot defend it with words, 12. How God showed His presence on Mount Sinai, 35, 75. Bosom of Abraham, mystically, 86. Mount Zion, mystical, 59. Spiritual Zion, the Church, 49. To him who hungers for justice, the water of life is offered gratis, 100. Green emerald, 103. Mystical, 104. What is signified by the church in Smyrna, 10. Spiritual Sodom, 46. The sun is Christ, 88. Sun of Justice, 7. Sun blackened, mystically, 27; darkened, 37, 44, 38. To be scorched by the heat of the sun, what it means mystically, 70. One glory of the sun, another of the moon, 107. Heat of the sun, what it means mystically, 70. Solomon cited, 9. Sleep is sloth, 14. How the dross of gold and that of the soul differ, 71. The pious hide themselves in caves, 31, 74. Thorns in the hand of a drunkard, 2. Seven spirits, 4, 55, 13, 19, 22. Seven spirits resting upon man, 50. The gifts of the Spirit signified by the six months, 107. Contemners of the Spirit fall back from His aid, 71. Spirits of demons performing miracles, with what essence and nature they are endowed, 41. Evil spirits use bad men as ministers and instruments, 9. John carried by the Spirit into the mountain, 101. Seal of the Spirit in the pious, 30. The Spirit of life raises the dead, 47. Spiritual things also require a spiritual interpretation and understanding, 77. The splendor of the angelic powers, 81. The bride of Christ, 99, 101. Stadium, what it is mystically, 71. Six-hundred stadia, mystically, 61, 63. Twenty stadia, 103, 16. Balance, what it means mystically, 25. State of the soul, 58. A star falling from heaven to earth, mystically, 38, 35. A star cast into the river waters, 36, 37. Morning star, who it is; those who are called lights, 8. Seven stars, mystically, 7, 8, 33, 13. Falling stars, mystically, 27. The third part of the stars is darkened, 37, 47; cast down to the earth, 50, 49. The robe of sin must be washed away with the tears of penitence, 67. The robe of virtues, allegorically, 17. Souls are washed by Christ alone, 73. White robes, mystically, 27. Those who have whitened their robes by their actions, 32. Mystical garments, 22. Incense to God, the prayers of the saints, 31, 39, 52. Susa, the seat of the Persian kingdom, 78. Symposium of Methodius, 49. The synagogue of the Jews and Gentiles is the outer court of the temple, 45. Synagogue of Satan, 15, 10, 20. Tabernacle of God, 93, 29. Tabernacle of God, mystically, 56. The tabernacle of the testimony is opened, mystically, 66, 27. Full-length garment, 6. Talent-weight hail, mystically, 74. Temple of God, what it means mystically, 33, 45, 27. Temple of God, the Catholic Church, 95. The temple filled with smoke, mystically, a great voice, 73. Time and the events of things reveal obscure prophecies, 45, 46. All time is short if compared with the future age, 79. What it means to say the time is near, 5. Time, times, and half a time, 51. The exact knowledge of time rests with God alone, 91. We are forbidden to inquire too curiously about future times, 2. The hour of temptation, what it is, 15. God tempers temptations to the strength of the faithful, 51. To be examined by temptations, 70. The fire of temptations tests who are truly Christians and who are not, 74. By the fire of temptations, the word regarding the Trinity is proved, 17. The onslaught of temptations is blunted by earnest prayers, 96. The pious are tested by temptations as gold by fire, 21. Lukewarmness is condemned, 16. I am earth and ashes, 51. The earth flees, mystically, 96. The earth is illuminated by the glory of an angel, 80. The earth helps the woman in labor [the Church], 97. New earth and new heaven, 57, 13, 98. The Lord renews the face of the earth, 97. Inhabitants of the earth, mystically, 53. The kingdom of the new earth, 22. Earthquake, what it signifies, 27. A great earthquake, 47. Great earthquake, 51.

1411 maximus, 73. Why that great dragon was cast down to the earth, 32. Those who despise earthly things betake themselves to the desert, 55. They who are devoted to worldly pursuits are wretched, 54. Angels overcame the devil by the word of their testimony, 53. Christ is the faithful witness, 4. The faithful and true witness, 16. Mount Tabor, 5. Thaddeus, the mystical chrysoprase, 104. The everlasting bridal chamber, 86, 47. To enter the bridal chamber with Christ the bridegroom, 73. The Theologian is cited, namely, John, 78. Thomas, the mystical beryl, 104. Iron breastplates, mystically, 39. Breastplates of fire, of sulfur, of hyacinth, 41, 55. What the throne signifies, 17, 18, 19. The throne, mystically what it is, 54, 45. White, mystically, 96. The throne of God, Cherubim and Seraphim, 85. Thrones prepared for the confessors or martyrs of Christ, 92. Frankincense, brazen, mystically, 7, 11; Masculine, 7. What was signified to the Church of Thyatira, 11. The timid, as faithless and sinners, are condemned to the lake of fire, 100. The endurance of the saints, 62. Thunders, mystically what they signify, 73. Seven thunders utter their voices, 43, 45. The son of thunder, John, 17. The mystical voice of thunder, 59, 96. The mystical topaz, 104. The winepress of the wrath of God, 61, 19. Christ treads the winepress of the wrath of God, mystically, 88. Apostolic traditions are to be kept, 14. The Three are one, 78. The tribes of Israel, mystically, 102. Why an equal number is attributed to each tribe, 31. The Holy Trinity, mystically signified, 20. The Trinity of divine essence signified by the threefold hymn, 65. Recognition of the Holy Trinity from the life-giving cross, 102. Blasphemy of the Trinity, 36. The habitation of the Holy Trinity, the new Jerusalem, 99. A choenix of wheat, mystically, 25. Tropological and propological Scripture, 1, 2. The signification of the seventh trumpet, 44. A voice like a trumpet, 6. Angels sending plagues upon men with the sound of trumpets, 35, 47, 89. Antichrist will ascribe to himself the shame of glory, 77. Types, the forerunners of truth, 2. The breasts of Christ, 7. An evil ulcer, mystically, 67. The martyrs ask for the vengeance of their blood, 26. What the hoof mystically signifies, 104, 25. The Hunnish nations, 94. The city is the same always, even if the citizens are often changed, 88. The angel Uriel, 10. Bear-like feet, 55, 50. The wife of the Lamb prepares and adorns herself, 86. The wife of the Lamb is the Church, 101, 36. Woe, to whom it rightly applies, 58. The third woe announced by the seventh trumpet, 18. Woe, woe to the great Babylon, 83. The blasphemous emperor Valens, 55. The Lord's vehicle, the clouds, 47, 142. Babylon the prince of sorcerers, 76. Sorcerers are excluded from the heavenly Jerusalem, 111. I come like a thief, 72. Inhibition of the winds, mystically, 29. The Word of God, Christ, 88, 17. Whence so called, ibid. The words of God, true and faithful, 99, 109. Erring men are led to the knowledge of the truth by humanity, 26. The worm that does not die, 38. The Vespasianic destruction of Jerusalem, 88. The garment of Christ stained with blood, mystically, 88, 13. A filthy garment, and a splendid garment, mystically, 14. Garments that are white, mystically, 18, 19, 27. Nuptial garments, mystically, 18. Blessed is he who keeps his own garment of the saints, 72, 56. An immense multitude clothed in splendid garments, 32. Everyone will shine in the other life according to the raiment of his own virtue, 14. The ancients are cited, 28. That Christ may be said to have conquered, 17. The vanquished is brought to the victor, 36, 57. All the conquered can be destroyed in one day, 82. Victory joined with bitter slaughter, 59. The rewards of Christian victory, 14, 37, 100. Why one must be vigilant, 109. Blessed are the vigilant, 72, 56. The vintage of impiety or the vine of bitterness, 63. Avenging powers interpret injuries done to fellow servants as if done to themselves, 81. The wine of admonition, 25. Of impiety, 61. Of the wrath of God, 64. The winepress full of pure wine, 64. How Babylon has made the nations drunk with the wine of her fornication, 81. That Christ may feed the nations with a rod of iron, 51. The rod of sinners does not reach the lot of the just, 51; The rod of iron, 88, 23, 64. Because God does not terminate, 71. Virgins, the companions of the Lamb, 60, 22. Virgins of the New Testament according to the inner and outer man, 59. Virginity was rarer in the Old Testament, 9. Heavenly visions are to be understood by mind and reason, even if they are otherwise inanimate, 45. Mystical visions are exhibited to be seen in some material and color, 54. Vision and audition are reciprocal in spiritual things, 6. Mystical visions are difficult to explain, 1. Two kinds of life, 93. This life is a certain sea, 61. Night, 111. The vines of the earth are harvested, mystically, 63. The glassy sea, 63, 58. Fire is elicited by the power of the sun from water gathered in a glass vessel, 114. The mystical calf, 20, 50, 21. One and the same word is often predicated of two opposites, 15. The will of God is twofold, 89. The will is sufficient to God, 15. The voice of many waters, 7. Voice and spiritual vision are the same, 6. The voice of craftsmen will not be heard, mystically, 84. A voice like a crowd, 6. The voice of a great crowd and of many waters, mystically, 86. Zebulun, what it signifies, 51. Zechariah is cited, 22, 45, 75. Christ girded with a golden sash, 7, 9.

INDEX OF THINGS AND SENTENCES WHICH SEEMED WORTHY OF MENTION IN THE COMMENTARY OF ARETHAS ON THE APOCALYPSE.

Abyss, 724. Hades, 818. Lamb, Christ is said in the Apocalypse to be as if slain, 696. Acridon, that is, the name of locusts, whence it is said to originate, 725. Angels are said to be now the Father's, now the Son's, 679. The varied description of the strong angel descending from heaven, 734. Souls are called ships, 721. Various names of Antichrist, 763. What the Apocalypse is, 616. The eagle flying in the Apocalypse is called an angel, 711. Babylon is manifold, 801.

INDEX OF MATTERS AND SENTENCES

^A Abyss, 724. The "Alpha", 818. The Lamb Christ is called slain in the Apocalypse, 696. "Abaddon", that is, the locusts, from whence it is so called, 725. Angels are said to be the Father's, now the Son's, 679. Varied description of the strong angel descending from heaven, 734. Souls are called ships, 721. Various names of the Antichrist, 765. What the Apocalypse is, 616. A flying eagle is called an angel in the Apocalypse, 724.

^B Babylon multiple, 801. Byssus, what it signifies, 805. Chalcolibanum, 658, 670. ^C

ORDER OF SUBJECTS.

ORDER OF SUBJECTS WHICH ARE CONTAINED IN THIS VOLUME.

1415 ORDO RERUM.

CONTENTS OF THIS VOLUME.

JOSEPPUS. Cap. XI. — Who were the judges of the people after the division of the land by Joshua the son of Nun. 26 Cap. XII. — Who were the kings of the people. 26 Cap. XIII. — Who were the kings of Israel after it was divided from Judah. 26 Cap. XIV. — Who were the prophets in the divine word who committed their prophecies to writing. 26 Cap. XV. — Who were other prophets, who by no means left their prophecies in writing. 26 Cap. XVI. — Which women were prophetesses. 27 Cap. XVII. — Which kings were pious and which were impious. 27 Cap. XVIII. — Who among the people were false prophets. 27 Cap. XIX. — Who were the leaders of the tribes in the departure from Egypt. 30 Cap. XX. — What children Moses received, and who they were. 30 Cap. XXI. — What sons Aaron had. 30 Cap. XXII. — What nations the people inherited. 30 Cap. XXIII. — Whom, and of which nations, the kings of the people slaughtered. 30 Cap. XXIV. — How many and which nations were born from the three sons of Noah: Shem, Ham, and Japheth. 31 Cap. XXV. — The 22 books which constitute the Testament. 31 Cap. XXVI. — The names and interpretation of the Hebrew letters. 31 Cap. XXVII. — The months of the Hebrews, Egyptians, Macedonians, and Romans. 31 Cap. XXVIII. — How the holy chrism was composed. 31 Cap. XXIX. — Who the giants were. 34 Cap. XXX. — Who were the fathers of many children. 35 Cap. XXXI. — How the people divided the land of promise, just as Joshua the son of Nun had distributed it to them by lot. 35 Cap. XXXII. — Which are the cities of refuge to which all who had committed involuntary homicide would flee. 38 Cap. XXXIII. — Which are the metropolises set apart for the Levites. 38 Cap. XXXIV. — What cities and kings Joshua and Caleb the faithful captured. 39 Cap. XXXV. — Which kings gathered in the Salt Valley, whom Abraham struck down. 39 Cap. XXXVI. — Who were the kings whom Abraham saved along with Lot. 39 Cap. XXXVII. — Which Hebrews married ethnic women. 41 Cap. XXXVIII. — Who were polygamists. 42 Cap. XXXIX. — How many women ruined men. 43 Cap. XL. — How many women benefited men, and through those things which they did, were accepted by God. 46 Cap. XLI. — Which men were objects of admiration for their wisdom. 46 Cap. XLII. — Which women were most distinguished for wisdom. 47 Cap. XLIII. — Who died on account of excessive wisdom, by their very wisdom. 47 Cap. XLIV. — Who found salvation through truth wisely hidden. 47 Cap. XLV. — Who performed works of justice through craftiness. 47 Cap. XLVI. — Who performed the same under the pretext of probity or religion. 50 Cap. XLVII. — Who were the just ones slain. 50 Cap. XLVIII. — Who were fratricides. 51 Cap. XLIX. — Which just ones, when carried forth, were cast aside. 51 Cap. L. — Who were raised to glory and height because of humility. 51 Cap. LI. — Who were commanded to live on without sickness. 51 Cap. LII. — Who among the saints lost their eyesight and died. 51 Cap. LIII. — Who remained survivors, nor did they die. 51 Cap. LIV. — Who died. 51 Cap. LV. — Who rose from the dead. 54 Cap. LVI. — Which barren women gave birth. 54 Cap. LVII. — Who dishonored their father. 55 Cap. LVIII. — Who were killed while being taken out. 55 Cap. LIX. — Who were accepted because of murders committed, and were pleasing to God. 58 Cap. LX. — Who perished through being overwhelmed by stones for transgressing the laws. 59 Cap. LXI. — And who likewise were just on account of piety. 59 Cap. LXII. — Who were educated in things forbidden by law. 59 Cap. LXIII. — Who were double-named. 59 Cap. LXIV. — Who were known by a second name. 59 Cap. LXV. — Things usurped concerning the one Divinity. 63 Cap. LXVI. — Things concerning the dual subsistence. 63 Cap. LXVII. — And things accepted concerning the Trinity. 63 Cap. LXVIII. — Which are the dwellings of the people departing from Egypt. 63 Cap. LXIX. — What wondrous things Moses saw, and those even performed by him. 66 Cap. LXX. — What are the prodigies performed by Joshua the son of Nun, and the miracles effected through him for the people. 70 Cap. LXXI. — What wondrous things were done through the Judges. 70 Cap. LXXII. — What wonders Samuel performed. 71 Cap. LXXIII. — What are the deeds of David, and the prodigies performed by his grace. 71 Cap. LXXIV. — What are the deeds of Solomon. 71 Cap. LXXV. — What prodigies the prophet Isaiah did. 79 Cap. LXXVI. — What are the prophecies of Jeremiah, and what he endured while prophesying. 82 Cap. LXXVII. — What are the prophecies of Zephaniah. 94 Cap. LXXVIII. — What Haggai prophesied. 94 Cap. LXXIX. — What Zechariah prophesied. 94 Cap. LXXX. — What Malachi prophesied. 99 Cap. LXXXI. — What are the wondrous signs which Elijah did. 99 Cap. LXXXII. — What astonishing prodigies Elisha performed in the double spirit of Elijah. 102 Cap. LXXXIII. — What Elijah prophesied. 102 Cap. LXXXIV. — What Elisha prophesied. 102 Cap. LXXXV. — What Gad prophesied. 102 Cap. LXXXVI. — What are the prophecies of Nathan. 102 Cap. LXXXVII. — What Ahijah the Shilonite prophesied. 102 Cap. LXXXVIII. — What are the prophecies of Shemaiah. 103 Cap. LXXXIX. — What Iddo prophesied. 103 Cap. XC. — What Azariah the son of Oded prophesied. 103 Cap. XCI. — What Jehu the son of Hanani prophesied. 103 Cap. XCII. — What Micaiah prophesied. 103 Cap. XCIII. — What are the prophecies of Elisha. 103 Cap. XCIV. — What Uzziel the prophet prophesied. 103 Cap. XCV. — What Eliad, the son of Obadiah, prophesied. 103 Cap. XCVI. — What Huldah, the wife of Shallum, prophesied. 106 Cap. XCVII. — What Zechariah, the eminent priest, prophesied. 106 Cap. XCVIII. — What are the prophecies of Simeon. 106 Cap. XCIX. — What are the prophecies of Elizabeth. 106 Cap. C. — What are the things which the Virgin Mary prophesied. 106 Cap. CI. — Who prophesied unwillingly in the Gospel. 107 Cap. CII. — Who are the mighty men of David. 107 Cap. CIII. — Who were those who used mercy against the will of God, and were killed therefore. 107 Cap. CIV. — Who received death itself as the reward of their justice: and who prolonged their lives on account of impiety. 107 Cap. CV. — Concerning the Jerusalem temple, which Solomon built. 110 Cap. CVI. — What kind of temple it was that Solomon built. 110 Cap. CVII. — What were those things which were daily expended by Solomon. 110 Cap. CVIII. — Which sacred objects were stored in the sanctuary. 111 Cap. CIX. — What were the utensils fashioned and dedicated by Solomon for sacred service. 113 Cap. CX. — What garments Solomon had prepared for the priests and the Levites for performing sacred ministries. 115 Cap. CXI. — What kind of tabernacle Moses erected according to the pattern he had seen on the mountain. 115 Cap. CXII. — What kind of enclosure the sanctuary was, which Moses had made. 118 Cap. CXIII. — How great the people were, who were numbered by David against the will of God. 119 Cap. CXIV. — How many of the people perished because of the sin of David on account of the census of the people. 119 Cap. CXV. — Which women, after they had already fornicated, had passed laudably into just marriages. 119 Cap. CXVI. — Which prophets remained celibate. 122

^A Cap. CXVII. — Which kings, because they were wicked, were not buried in the royal tombs of David. 122 Cap. CXVIII. — Which kings among the descendants of David were excluded from the genealogy of the Savior, and why. 122 Cap. CXIX. — Who, being dangerously ill, used physicians and did not ask for salvation from God, and died. 123 Cap. CXX. — Which books are mentioned in the Scriptures as if extant, which however are not found. 123 Cap. CXXI. — What are the testimonies brought forward by the apostles, the locations of which we do not have in the Scriptures. 123 Cap. CXXII. — Who were the translators of the Holy Scriptures. 123 Cap. CXXIII. — How many times Jerusalem has been devastated. 126 Cap. CXXIV. — How many times and when the Israelites were depopulated. 127 Cap. CXXV. — Another chapter from Josephus. 127 Cap. CXXVI. — How many feasts are celebrated among the Jews. 127 Cap. CXXVII. — What are the incomprehensible things. 131 Cap. CXXVIII. — What things should not be sought, since they are things that cannot be known. 131 Cap. CXXIX. — What things were revealed to certain people through dreams. 131 Cap. CXXX. — Which fasts the Jews celebrate. 131 Cap. CXXXI. — Who wrote the book of Kingdoms. 133 Cap. CXXXII. — What things were spoken in the Scriptures through proverbs and riddles. 135 Cap. CXXXIII. — What things are the parables spoken by the Lord's mouth. 138 Cap. CXXXIV. — What external testimonies the Apostle Paul mentions. 139 Cap. CXXXV. — How many Jameses there were among the apostles. 142 Cap. CXXXVI. — How many Johns there were in the preaching of the Word, and how many Zacharias. 142 ^B Cap. CXXXVII. — A passage from Hippolytus the Theban, from his chronological work. 142 Cap. CXXXVIII. — Who are those who are made known from the LXX disciples. 143 Cap. CXXXIX. — How many persecutions were stirred up against the Church by the Jews, until they were captured and the temple was burned. 146 Cap. CXL. — How many persecutions were moved against the Church by the Gentiles, and by whom. 146 Cap. CXLI. — How many heresies attacked the faith of the Church. 150 Cap. CXLII. — What kind of sects there were among the Jews. 158 Cap. CXLIII. — Which heresies prevailed among the Samaritans. 159 Cap. CXLIV. — Which sects there were among the Greeks. 159 Cap. CXLV. — How many kinds of prophecy there are among the Greeks. 159 Cap. CXLVI. — Why the Jews fast on the second and fifth days of the week. 163 Cap. CXLVII. — Why Christians fast on the fourth and sixth days. 163 Cap. CXLVIII. — Which and how many nations were derived from Abraham. 163 Cap. CXLIX. — What are the prophecies of the Apostle Paul. 166 Cap. CL. — What are the prophecies of John the Evangelist. 166 Cap. CLI. — How many years there are from the creation of the world until the coming of Christ. 166 Cap. CLII. — By what names and in how many ways the Holy Scriptures foretold the Lord should be called when He appeared among men. 167 Cap. CLIII. — Ten appearances of the Lord to His own, after He rose from the dead. 170 Cap. CLIV. — How many times the Lord appeared to His disciples after He returned to heaven. 171 Cap. CLV. — How many idols the people worshipped, having abandoned the true worship of God. 171 Cap. CLVI. — Who kept the firmest friendships. 171 [Note: 171 repeats in original] Who changed a rational soul into a brute's. 171 Cap. CLVII. — Who, though they were wicked, became upright. 174 ^C Cap. CLVIII. — Who was the longest-lived after Moses. 174 Cap. CLIX. — Who are those who killed lions with their hands. 174 Cap. CLX. — Who were killed by lions. 174 Cap. CLXI. — Who were killed on account of sacrilege. 174 Cap. CLXII. — Who were thrown into pits to certain death. 174 Cap. CLXIII. — Who among the apostles were joined in marriage. 175 Cap. CLXIV. — Who suffered the punishments for their own crimes. 175 Cap. CLXV. — Which sinners obtained mercy. 178 Cap. CLXVI. — Who, when they seemed to themselves to be doing something exceptional, wandered from the mark by that very act. 175 Cap. CXXI. [sic] — Which and how many nations have repeatedly risen against sacred places, and have endured divinely sent punishments. 175

NICEPHORUS THE PHILOSOPHER

LIFE OF ST. ANTONY SURNAMED CAULEAS, PATRIARCH OF CP.

ANDREAS ARCHBISHOP OF CAESAREA IN CAPPADOCIA

COMMENTARY ON THE APOCALYPSE

1419 the first of the number, when he sounds his trumpet, hail and fire and blood are brought down upon the earth. 290 Cap. XXIII. Concerning the second angel, and the destruction of those who spend their lives in the sea. 291 Cap. XXIV. — Concerning the third angel, and the bitterness of the flowing waters. 291 Cap. XXV. Sermon IX. Concerning the fourth angel, and the darkening of the luminaries. 291 Cap. XXVI. — Concerning the fifth angel, and the mystical locusts, and the varied form of the same. 295 Cap. XXVII. Concerning the sixth angel, and the four angels that were held bound by the Euphrates. 299 Cap. XXVIII. Sermon X. Concerning the angel surrounded by a rainbow and a cloud, who announced the end of the age. 306 Cap. XXIX. — How the Evangelist received the book from the angel. 307 Cap. XXX. — Concerning Enoch and Elias. 311 Cap. XXXI. Sermon XI. How those two prophets of God, having been slaughtered by the Antichrist, rose again. 315 Cap. XXXII. Concerning the seventh trumpet, and the saints who celebrate God for the coming judgment. 318 Cap. XXXIII. Concerning the former and the latest persecutions of the Church. 318 Cap. XXXIV. — Sermon XII. Concerning the battle of the angels and demons, and the fall of Satan. 318 Cap. XXXV. — How the dragon does not cease to persecute the Church. 330 Cap. XXXVI. — Concerning the beast that had seven heads and ten horns. 331 Cap. XXXVII. — Sermon XIII. Concerning the false prophet. 335 Cap. XXXVIII. Concerning the profane name of the Antichrist. 339 Cap. XXXIX. Concerning the Lamb and the 144,000 standing with the Lamb on Mount Sion. 343 Cap. XL. Sermon XIV. Concerning the angel announcing the approaching judgment. 343 Cap. XLI. Concerning the angel who announces the ruin of Babylon. 346 Cap. XLII. Concerning the third angel who gravely warns the faithful, lest they receive the Antichrist. 346 Cap. XLIII. Sermon XV. How he who sat upon the cloud reaps with a sickle the things that spring from the earth. 347 Cap. XLIV. Concerning the angel of bitterness reaping the vine. 350 Cap. XLV. Concerning the seven angels who, before the end of the age, inflict seven plagues upon men, and concerning the sea of glass. 354 Cap. XLVI. Sermon XVI. How, the first vial having been poured out, sores were born in the deserters. 358 Cap. XLVII. Concerning the second plague, which is inflicted upon those who live their lives in the sea. 359 Cap. XLVIII. How the rivers under the third vial are turned into blood. 359 Cap. XLIX. Sermon XVII. How men are tortured by heat through the fourth plague. 363 Cap. L. How the kingdom of the beast was darkened through the fifth plague. 363 Cap. LI. How the way of the Euphrates is opened through the sixth vial for the kings coming from the east. 363 Cap. LII. — Sermon XVIII. How hail and earthquake were stirred up for the destruction of men through the seventh plague. 370 Cap. LIII. Concerning one of the number of the seven holy angels, who showed to the blessed John the subversion of the adulterous city, and concerning the seven heads of the harlot, and her ten horns. 374 Cap. LIV. — How the angel interpreted the mystery he had seen. 378 Cap. LV. Sermon XIX. Concerning another angel announcing the ruin of Babylon; and concerning the heavenly voice, by which the saints are ordered to desert the city and to leave behind the pleasures which they formerly enjoyed. 379 Cap. LVI. Concerning the hymns and praises of the saints, and the triple Alleluia, which the 1420 saints chanted on account of the subverted Babylon. 395 Cap. LVII. Concerning the mystical nuptials of the Lamb, and the supper of the same Lamb. 396 Cap. LVIII. Sermon XX. How the Evangelist saw Christ surrounded by the hosts of angelic virtues, and seated on a white horse. 398 Cap. LIX. Concerning the Antichrist, and the others who are cast into hell along with him. 403 Cap. LX. — How Satan was bound after Christ was crucified unto the end of the age; and concerning the thousand years. 407 Cap. LXI. — Sermon XXI. Concerning the seats that are prepared for those who have kept the confession of Christ immaculate. 410 Cap. LXII. What the first resurrection is, and likewise the second death. 410 Cap. LXIII. — Concerning Gog and Magog. 411 Cap. LXIV. Sermon XXII. Concerning him who sits upon the throne, and the general resurrection. 412 Cap. LXV. — Concerning the new heaven, and the new earth, and the heavenly Jerusalem. 416 Cap. LXVI. — Of what sort were the things said by him who sat on the throne. 416 Cap. LXVII. Sermon XXIII. Concerning the angel who showed him the holy city, and measures its walls and gates. 420 Cap. LXVIII. — Concerning the pure river, which was seen to proceed from the throne into the middle of the street of the city. 416 Cap. LXIX. That Christ is the God of the prophets, and Lord of the angels. 416 Cap. LXX. Sermon XXIV. That all these things which the apostle saw are worthy of faith. 417 Cap. LXXI. That he was ordered not to seal this Apocalypse, but to proclaim it openly. 417 Cap. LXXII. That the Church and the Spirit who dwells in it, await the glorious coming of Christ; and that those who adulterate this book are subjected to a certain curse. 418 Note of Fridericus Sylburgius the Veteran on the Commentary of Andreas of Caesarea. 428

ARETHAS BISHOP OF CAESAREA IN CAPPADOCIA

Notitia. 486 Preface of Joannes Heutenius. 487 Proem of the author. 487 Caput primum. Proem of the Apocalypse, and how it was given to him through an angel. 499 Cap. II. — A vision in which he saw Jesus in the midst of the seven candlesticks. 512 Cap. III. What was written to the angel of the Church of the Ephesians. 513 Cap. IV. — What was signified to the angel of the Church of Smyrna. 514 Cap. V. — What was designated for the angel of the Church of Pergamum. 516 Cap. VI. What was written to the angel of the Church of Thyatira. 517 Cap. VII. What was written to the angel of the Church that is in Sardis. 517 Cap. VIII. What was written to the angel of the Church of the Philadelphians. 554 Cap. IX. — What was signified to the angel of the Church of the Laodiceans. 559 Cap. X. Concerning the door seen by him in heaven, and the throne with the twenty-four elders, and these things which were shown subsequently. 566 Cap. XI. Concerning the book signed with seven seals which was in the hand of the Lord, which no created nature was able to open. 573 Cap. XII. — Concerning the Lamb having seven horns, how he opened the book. 574 Cap. XIII. Solution of the first seal designating the apostolic doctrine. 586 Cap. XIV. Solution of the second seal signifying the war of the infidels against the faithful. 587 Cap. XV. Solution of the third seal, signifying the excision of those who did not believe firmly in Christ. 590 Cap. XVI. Solution of the fourth seal manifesting the chastising scourges brought upon those who denied the Lord for lack of endurance. 591 Cap. XVII. Solution of the fifth seal signifying the cry of the holy souls to the Lord, that the consummation might come. 596 Cap. XVIII. Solution of the sixth seal signifying the plagues which are brought upon them at the consummation. 598 Cap. XIX. Concerning those who are saved from the plague of the four angels, namely, the 144,000. 598 Cap. XX. — Concerning the innumerable crowd of those from the nations who will reign together with Christ. 607 Cap. XXI. Solution of the seventh seal, which explains how the angelic virtues offer the prayers of the saints to God as incense. 611 Cap. XXII. Concerning the seven angels, by whose first trumpet hail and fire and blood are brought upon the earth. 613 Cap. XXIII. Concerning the second angel, by whose trumpet those who lived in the sea perish. 613 Cap. XXIV. — Sermon XXI. The third angel turns the waters of the rivers bitter. 618 Cap. XXV. The fourth angel darkens a third part of the solar and lunar light. 618 Cap. XXVI. — Concerning the fifth angel and the spiritual locusts. 618

ascending from the abyss of the earth, and concerning the varied species of them. 622 Cap. XXVII. — Concerning the sixth angel: and the release of the angels who were bound above the Euphrates. 627 Cap. XXVIII. — Concerning the angel surrounded by a cloud and a rainbow, who foretold the common end of all things. 635 Cap. XXIX. — That the evangelist received the codex from the hand of the angel. 643 Cap. XXX. — Concerning Enoch and Elias, who shall restrain the Antichrist. 647 That Enoch and Elias, having been killed by the Antichrist, shall rise again, and shall strike with terror those who had been seduced. 651 Cap. XXXI. — ^B Concerning the seventh trumpet and the saints praising God because of the future judgment. 655 Cap. XXXII. — Concerning the prior persecutions of the Church, and those things which shall occur under the Antichrist. 658 Cap. XXXIII. — Concerning the battle engaged between the holy angels and the wicked powers, and concerning the fall of the dragon. 663 Cap. XXXIV. — That the dragon does not cease to persecute the Church. 667 Cap. XXXV. — Concerning the beast having ten horns and seven heads, one of which he says is as it were slain. 670 Cap. XXXVI. — Concerning the other beast having two horns which led men to the former beast. 678 Cap. XXXVII. — Concerning the name of the beast. 679 Cap. XXXVIII. — Concerning the hundred and forty-four thousand who stood with the Lamb on Mount Sion. 682 Cap. XXXIX. — Concerning the angel who was announcing that the future judgment was near. 686 Cap. XL. — Concerning the second angel preaching the fall of Babylon. 687 Cap. XLI. — Concerning the third angel warning the people of the Lord not to receive the Antichrist. 687 Cap. XLII. — That he who sat upon the cloud was reaping with a sickle the things that germinated from the earth. 691 Cap. XLIII. — Concerning the other angel who was reaping the vine of bitterness. 694 Cap. XLIV. — Concerning the seven angels who shall bring plagues upon men before the consummation, and concerning the glassy sea in which he had seen the saints. 698 Cap. XLV. — That the first vial being poured out makes an ulcer against the apostates who abandoned God for the Antichrist. 703 Cap. XLVI. — The second plague against those who are blamed in the sea. 703 Cap. XLVII. — That through the third plague the rivers are changed into blood. 706 Cap. XLVIII. — That through the fourth plague men are scorched by heat. 706 Cap. XLIX. — That through the fifth plague the kingdom of the beast is darkened. 707 Cap. L. — That through the sixth plague the way is opened through the Euphrates for the kings from the east. 707 Cap. LI. — That through the seventh plague hail and earthquake occur against men. 711 Cap. LII. — Concerning one of the seven angels who showed the evangelist the subversion of the harlot city, and concerning the seven heads and ten horns. 715 Cap. LIII. — That the angel interpreted the mystery seen by him. 719 Cap. LIV. — Concerning the other angel signifying the fall of Babylon, and concerning the heavenly voice that orders flight from it; and concerning the rejection of the delights which it had previously acquired. 726 Cap. LV. — Concerning the song of the saints, and concerning the threefold Alleluia which they sang for the subversion of Babylon. 738 Cap. LVI. — Concerning the mystical nuptials and the supper of the Lamb. 738 Cap. LVII. — How the evangelist saw Christ sitting upon a horse with angelic powers, striking terror. 739 Cap. LVIII. — Concerning the Antichrist, and those who with him will be cast into hell. 747 Cap. LIX. — That Satan was bound from the advent of Christ until the consummation; and concerning the thousand years. 747 Cap. LX. — Concerning the seats which are prepared for those who preserved the confession of Christ. 750 Cap. LXI. — What is the first resurrection, and what the second death. 751 Cap. LXII. — Concerning Gog and Magog. 751 Cap. LXIII. — Concerning Him who sat upon the throne and the common resurrection and judgment. 758 Cap. LXIV. — Concerning the new heaven and earth, and the supernal Jerusalem. 759 Cap. LXV. — Concerning the things which He who was seen upon the throne said. 763 Cap. LXVI. — Concerning the angel who showed him the city of the saints, and measured its wall and its gates. 766 Cap. LXVII. — Concerning the pure river which was seen to proceed from the throne. 778 Cap. LXVIII. — That things worthy of faith are those which were seen by the Apostle. 779 Cap. LXIX. — That Christ is God of the prophets and Lord of all. 782 Cap. LXX. — That a command was given to him not to seal, but to preach this revelation. 782 Cap. LXXI. — That the Church and the Spirit which is in her await the glorious advent of Christ, and concerning the curse to which those who adulterate and deprave this book, as if it were void and abrogated, are subject. 786 ORATION concerning the holy martyrs Samonas, Gurias and Abibus. 787 ORATION concerning the translation of St. Euthymius, archbishop (P. 793). JOANNES GEOMETRA. Notice. 806 Another notice. 807 Oration on the Annunciation of the holy Theotokos. 811 Oration on evil. 817 Five hymns to the holy Theotokos. 851 Tetrastich epigrams for which he made the title Paradise. 867 Eulogy of the holy martyr Panteleemon. 890 Various songs of sacred or historical argument. 901 I. — To the Lord Nicephorus the Emperor. 901 II. — Epitaph to the Lord John the Emperor. 903 III. 905 IV. — On the Dormition of the Theotokos. 907 V. — On apostasy. 907 VI. — On the five holy men, Eustratius and others. 909 VII. — On the battle of the Romans. 910 VIII. — On a certain musician. 911 IX. 912 X. 915 XI. — On his father. 916 XII. — On the Ascension. 917 XIII. — On Aristotle. 917 XIV. — On Plato. 917 XV. 717 XVI. — On St. Gregory the Theologian. 917 XVII. — On Simplicius, the interpreter of the ten categories. 917 XVIII. 918 XIX. 918 XX. — On the five vowels and ten categories. 918 XXI. — On the devastations of lands. 919 XXII. — On the philosophers. 919 XXIII. — On intellectual substance. 919 XXIV. — On the comet. 920 XXV. — Definition of beings. 920 XXVI. — On the philosophy of the Gnostics and Practicals. 920 XXVII. — On Simplicius. 921 XXVIII. — On Porphyry. 921 XXIX. — On the Dormition of the Theotokos. 921 XXX. — On his own departure. 921 XXXI. — On Saint Cerycus standing in the midst of the vines. 922 XXXII. — On Saint Blasius. 922 XXXIII. — On a certain entry made into Greece and the forest. 922 XXXIV. — On Mount Olympus. 922 XXXV. — On the regal crowns of the hand of the Emperor John. 923 XXXVI. — On the image of the Savior. 923 XXXVII. 923 XXXVIII. — On Saint John bearing a rose. 923 XXXIX. — On the thief. 916 XL. — To the Lord Nicephorus the Emperor. 926 XLI. — And to Saint Demetrius. 926 XLII. 927 XLIII. — On Saint Demetrius. 927 XLIV. — On the urn of Saint Panteleemon. Enodia. 927 XLV. 929 XLVI. — On his master Nicephorus. 929 XLVII. — On Saint Theodore of the Tyro. 929 XLVIII. — Saint Theodorus. 930 XLIX. — On the invention of the head of the Forerunner. 930 L. — On the excellent head. 930 LI. — On Christ sleeping in the boat. 930 LII. — On himself. 930 LIII. 931 LIV. — On himself. 931 LV. 932 LVI. — What words the holy king Nicephorus might say, his images having been truncated. 932 LVII. — On himself. 933

^A In Deiparam and the angels, offering the holy Paul and the apostles to Christ, Chrysostom. LXXV. — On the sepulcher. LXXVI. — On the crystal messenger. LXXVII. — On the commander of the armies. LXXVIII. — On the Samaritan woman. LXXIX. — On the Forerunner, the Theologian, and Chrysostom. LXXX. — On the book of the Theologian. LXXXI. — On the sponge. 937 937 938 938 938 938 958 959

ORDER OF CONTENTS

COSMAS VESTITOR

ATHANASIUS, BISHOP OF CORINTH

LEO PATRICIUS

GREEK OPUSCULA OF UNCERTAIN AGE. SCRIPTURAL OPUSCULA

LITURGICAL OPUSCULA

MORAL OPUSCULA

TABLE OF CONTENTS

LVIII. — On the harlot. 933 LIX. — On the Nativity of Christ. 933 LX. — On the soldier whose arrow was taken. 933 LXI. — Another. 933 LXII. — 933 LXIII. — On the ruin of the Romans in the Bulgarian siege. 934 LXIV. — On the cross. 934 LXV. — On the military commander. 934 LXVI. — On the baptism. 934 LXVII. — Epitaph on Theodore the Decapolite. 935 LXVIII. — On the holy apostles. 935 LXIX. — On the same. 935 LXX. — On the Mother of God bearing Christ. 936 LXXI. — On Joel. 936 LXXII. — On the evil one. 936 LXXIII. — On the Gospel. 936 LXXIV. — On the Mother of God and the angels, Saint Paul and the apostles, offering Chrysostom. 937 LXXV. — On the tomb. 937 LXXVI. — On the crystal cup. 938 LXXVII. — On the military commander. 938 LXXVIII. — On the Samaritan woman. 938 LXXIX. — On the Forerunner, the Theologian, and Chrysostom. 938 LXXX. — On the book of the Theologian. 938 LXXXI. — On the sponge. 939 LXXXII. — On the spear. 939 LXXXIII. — On the cloak. 939 LXXXIV. — On the text: "They divided my garments." 940 LXXXV. — On the swaddling clothes. 940 LXXXVI. — On the chains. 940 LXXXVII. — Epitaphs for Constantine. 940 LXXXVIII. — On the Transfiguration. 941 LXXXIX. — On the Transfiguration. 941 XC. — On the right hand of the Emperor Nicephorus. 941 XCI. — On the temple of the Emperor. 941 XCII. — On Saint Basil. 942 XCIII. — On the cross. 942 XCIV. — On Nicephorus the magister. 942 XCV. — On the temple. 942 XCVI. — On the temple of the Studites. 942 XCVII. — 944 XCVIII. — On the birth of Christ. 946 XCIX. — On Sophocles. 946 C. — On Christ, the Mother of God, the Forerunner and the angels. 946 CI. — On the falling asleep of the Mother of God. 946 CII. — 947 CIII. — On the Mother of God. 947 CIV. — On Saint Stephen. 947 CV. — On Saint Stephen. 948 CVI. — On the falling asleep of the Mother of God, Christ. 948 CVII. — Epitaph on Patriarch Saint Polyeuctus. 948 CVIII. — On himself. 950 CIX. — On Athens and Constantinople. 950 CX. — On the sages of Athens. 950 CXI. — On Nicaea. 951 CXII. — On his life. 951 CXIII. — On himself. 951 CXIV. — 952 CXV. — On Lazarus. 953 CXVI. — On the iron rod. 953 CXVII. — 954 CXVIII. — On the Mother of God. 954 CXIX. — 954 CXX. — On Saint Theodore. 955 CXXI. — On the woman. 955 CXXII. — 955 CXXIII. — On carnal love. 955 CXXIV. — On the table in Constantinople. 956 CXXV. — On the departure from one's fatherland. 956 CXXVI. — On the wars of the Greeks. 959 CXXVII. — On the new philosophers. 959 CXXVIII. — On himself. 959 CXXIX-CXXX. — On himself. 960 CXXXI. — On Empress Helena. 960 CXXXII. — On the image of the Savior. 961 CXXXIII. — On the tomb. 961 CXXXIV. — On the crucifixion. 961 CXXXV. — On the military commander. 961 CXXXVI. — On the finding of the head of the venerable Forerunner. 961 CXXXVII. — On his own father. 962 CXXXVIII. — On his own master. 962 CXXXIX. — On the philosopher Theones. 962 CXL. — On the temple of the Savior. 962 CXLI. — On the true image. 964 CXLII. — On his life. 964 CXLIII. — Oration. 964 CXLIV. — On the Virgin in the Port. 965 CXLV. — On the urn of Saint Panteleemon. 965 CXLVI. — On the oration for the Forerunner and Saint Nicholas. 965 CXLVII. — On the imperial subscription in cinnabar. 966 CXLVIII. — On himself. 966 CXLIX. — On God. 966 CL. — On nocturnal wanderers like the actors of the moon. 966 CLI. — On baptism. 966 CLII. — On the Meander river. 967 CLIII. — Exomologesis. 967 CLIV. — On Saint Romanus the musician. 974 CLV. — On the deer, which fled the hunters and was captured in the sea. 974 CLVI. — On the chaste wreath. 975 CLVII. — On the Theologian. 975 CLVIII. — 975 CLIX. — On detractors. 975 CLX. — 982 CLXI-CLXII. — On spring. 982 CLXIII. — Paraphrase of Canticles. Canticle I. The submergeing of the Egyptians, the victory of the Israelites. 987 CLXIV. — Canticle II. 988 CLXV. — Canticle III. 991 CLXVI. — Canticle IV. Habakkuk announces the incarnation of the Lord. 993 CLXVII. — Canticle V. The prophecy of Isaiah, and the remaining prayer. 994 CLXVIII. — Canticle VI. Jonah cried out from the fish. 996 CLXIX. — Canticle VII. The hymn of the three youths in the furnace. 997 CLXX. — Canticle VIII. 1000 CLXXI. — Canticle IX. The canticle of the Virgin Mother of God, of man. 1001 CLXXII. — The oracle of Zechariah and the prophetic canticle. 1001 CLXXIII. — 1002

COSMAS VESTITOR

LEO PATRICIUS

ATHANASIUS, BISHOP OF CORINTH

VARIOUS GREEK WORKS OF UNCERTAIN DATE