DIDYMUS THE ALEXANDRIAN. THE SECOND PART OF HIS WORKS — EXEGETICAL. FRAGMENTS FROM THE CATENAE. ON GENESIS.
Ex Catena cui titulus: A Chain of fifty-one commentaries on the Octateuch and the Books of Kings, now first published by the request of the most pious and serene Prince of all Ungro-Wallachia, Lord Lord Gregory Alexander Ghica; edited by Nicephorus, hieromonk of the Theotokos. In Leipzig of Saxony, at the printing house of Breitkopf. In the year 1772.
A CAP. 1, vers. 14. *Dixit autem Deus: Fiant luminaria in firmamento coeli ut illuminetur terra et dividant diem ac noctem.*
Didymus.—Whence also the creation of the luminaries, which happened on the fourth day, is attributed to this fourth day on account of the greater utility and excellence belonging to them. For the Tetrad, being virtually a Decad, is held in the greatest honor; since the monad, the dyad, the triad, and the tetrad, when added together, produce the decad; and throughout the entire course of Scripture the decad is celebrated; for Moses gave ten commandments, and tithes are offered to the priests. And as God, having on the third day gathered the water which had previously been spread over the face of the whole earth, made from it the seas, rivers, and fountains; so also God, having on the fourth day gathered the light which was created in the beginning and had previously been spread about, made from it the sun, the moon, and the remaining stars. The sun, however, does not differ from the day. B
CAP. III, vers. 19. *Spinas et tribulos germinabit tibi, et comedes herbam terrae.*
Didymus.—For what evil does not follow from the nature of the body, which exists as a tinderbox for pleasures and troubles? For the Savior signified that these are the thorns which choke the seed, as he says, if anyone receiving it does not store it in the depth of the heart.
VERS. 25. *Et collocavit ante paradisum voluptatis cherubim et flammeum gladium atque versatilem ad custodiendam viam ligni vitae.* C
Didymus.—It is called a versatile (turning) sword, so that it may be signified that if a man turns from vice to virtue, this sword itself is also turned, now permitting entry. If, therefore, the desire to enter seizes anyone, he will have these as guides: the cherubim, hinting at the knowledge...
of the truth, in which it is fitting for one who desires to enter to participate (for cherubim is interpreted as "multitude of knowledge"); and by the sword, the laborious way of life is signified. For it is not possible to obtain entry into the kingdom except through many tribulations.
CAP. VI, vers. 22. Tolles igitur tecum ex omnibus escis quæ mandi possunt, et comportabis apud te, et erunt tam tibi quam illis in cibum. Didymus. That which pertains to the dung of the animals is rightly passed over in silence, since Noah, together with his sons, was able to provide for this matter suitably, and it is obvious for us to conjecture and fill in what has been omitted.
CAP. VIII, vers. 1. Et recordatus est Deus Noe, etc. Didymus. B The phrase, "God remembered Noah," must be understood in a way that befits the divine nature. It does not imply that He suffered forgetfulness, but just as He says concerning the impious, "I do not know where you are from" (Luc. XIII, 27), that is, "I have never known you," as if to say, "I have never counted you among our number"; so too here, "He remembered" is the same as if He said: He established him to be the beginning of a new generation.
FRAGMENTA IN EXODUM.
(Ex eadem Catena.)CAP. XXIV, vers. 10. Et viderunt Deum Israel: et sub pedibus ejus quasi opus lapidis sapphirini, et quasi cœlum cum serenum est. Didymus. C For it is manifest from this reading that wherever God is present spiritually, there it is said to be the place of His feet, standing firmly there where virtue is practical. Perhaps, too, by the work of the sapphirine stone, wisdom is designated, which, because it consists in the contemplation of intellectual things, is compared to a serene heaven.
CAP. XXXIII, vers. 13. Si ergo inveni gratiam in conspectu tuo, ostende mihi faciem tuam ut per cognitionem videam te et inveniam gratiam ante oculos tuos, et cognoscas quia populus tuus est gens ista. Didymus. D That which is seen through knowledge is manifest as being grasped by the intellect alone, and by no means by the senses. For just as the eye perceives sensible things through vision, so the mind receives the vision of God through knowledge.
VERS. 19. Et dixit : Ego transibo prior te cum gloria mea; præibo ante faciem tuam cum gloria mea, et vocabo nomine Domini coram te. Didymus. For that (glory of mine) is posterior. For before the ages exists my glory, which is my only-begotten Son. When, therefore, I have passed by first, having