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them lodging in Bethlehem because of the multitude of foreigners there on the pretext of the census, but Matthew, that "when they had come into the house, they saw the child with Mary his mother, and fell down and worshiped him." But they do not find the child lying in a "manger" like the shepherds, but they see him inside in a "house with his mother." For there, because there was no "place in the inn," he is placed in a "manger," but here after a period of two years he is found by the magi in a "house" "with his mother," there being leisure in Bethlehem "and they fell down and worshiped him." 9

Mt 3, 2 The kingdom of heaven is the presence of Christ; for this to us

grants the partaking of the Father and the ascent into heaven and the immutability in goodness for the saints in the age to come. 10 mt 3, 5 Josephus in the fifteenth book of the Jewish History testifies to John who became a baptist and promised purification to those being baptized. 11 mt 3, 7-9 nor, taking pride in your ancestors, should you neglect the virtue of the soul; 14

mt 4, 12 It seems that John, having fulfilled in Jesus the ministry of baptism which culminated in him, after this was handed over and shut up in prison; for after Jesus was baptized we find nothing written about John except that after the temptation by the devil, immediately and at the same time as the baptism, being driven by the Spirit into the desert, as Mark wrote, Jesus, hearing that John had been handed over, withdrew to Galilee. But Luke also, to the narrative about John baptizing, connects the events concerning his being shut up by Herod. And it is clear that also according to the evangelist John this was the time for him to be shut up in prison; for it is said by him, "and John was also baptizing in Aenon near Salim. For John had not yet been thrown into prison." Therefore, according to the four evangelists, neither before Jesus was baptized did any hindrance meet John while he was baptizing, nor after these things did he baptize any more, but it was necessary for the things of John to cease at the beginning of the Gospel being administered by Jesus. And perhaps the power that guarded John, until he should complete the economy of baptism in Jesus, left him to both the temptation in prison and to the beheading. 15

mt 5, 5 But some of the copies contain this beatitude as the third,

and as the second the one placed next after these. 16 mt 5, 6 But another says, that as a reward for such desire he promises him the enjoyment of things to come. 17 mt 5, 12 From this he offers them consolation from the fellowship of those before them who suffered evil things, so that from them also it is fitting for us to know, that it is not possible for those who strive for virtue to stand outside of grievous things. 18 mt 5, 16 He does not say: let your light shine before God; for not even does the light of lamps shine before the sun. 19 mt 5, 15-16 The virtuous way of life is a light. One must not speak the evangelical word in secret, but with boldness, so that the people on earth may be enlightened. 20 mt 5, 22 He calls the contemptible man "Raca"; for thus also among the Syrians spittle is called. 21 mt 5, 35 The earth is a footstool, because it is under his authority, even if it is not receptive of his holiness now because of sins. And Jerusalem is the city of the great king. And he says this with regard to the supposition of the Jews. 22Mt 5, 40 He did not say to the one wishing to take your cloak, give the other also, but to the one wishing to sue you, showing that it is fitting not to flee contentiousness toward opponents,

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αὐτοὺς καταγωγείου ἐν τῇ Βηθλεὲμ διὰ τὸ πλῆθος τῶν ἐπιξενουμένων αὐτόθι προφάσει τῆς ἀπογραφῆς, ὁ δὲ Ματ θαῖος, ὅτι «ἐλθόντες εἰς τὴν οἰκίαν εἶδον τὸ παιδίον μετὰ Μαρίας τῆς μητρὸς αὐτοῦ, καὶ πεσόντες προσεκύνησαν αὐτῷ». ἀλλ' οὐκ ἐν «φάτνῃ» κείμενον αὐτοὶ καταλαμβάνουσι τὸ παιδίον ὁμοίως τοῖς ποιμέσιν, ἀλλ' ἔνδον ἐν «οἰκίᾳ μετὰ τῆς αὐτοῦ μητρὸς» θεωροῦσιν. ἐκεῖ μὲν γὰρ διὰ τὸ μὴ εἶναι «τόπον ἐν τῷ καταλύματι» ἐν «φάτνῃ» τίθεται, ἐνταῦθα δὲ μετὰ διετῆ χρόνον ἐν «οἰκίᾳ» εὑρίσκεται ὑπὸ τῶν μάγων «μετὰ τῆς μη τρὸς αὐτοῦ» σχολῆς οὔσης ἐν τῇ Βηθλεὲμ «καὶ πεσόντες προσεκύνησαν αὐτῷ». 9

Mt 3, 2 Βασιλεία ἐστὶν οὐρανῶν ἡ παρουσία τοῦ Χριστοῦ· αὕτη γὰρ ἡμῖν

χαρίζεται τὴν τοῦ πατρὸς μετάληψιν καὶ τὴν εἰς οὐρανοὺς ἄνοδον καὶ τὸ εἰς ἀγαθὸν τοῖς ἁγίοις ἐν τῷ ἐσομένῳ αἰῶνι ἄτρεπτον. 10 mt 3, 5 Ἰώσηπος ἐν τῷ πεντεκαιδεκάτῳ λόγῳ τῆς Ἰουδαϊκῆς ἱστορίας μαρτυρεῖ Ἰωάννῃ βαπτιστῇ γενομένῳ καὶ καθάρσιον τοῖς βαπτιζομένοις ἐπαγγειλαμένῳ. 11 mt 3, 7-9 μηδὲ τοῖς προγόνοις σεμνυνόμενοι τῆς κατὰ ψυχὴν ἀρετῆς ἀμελήσητε· 14

mt 4, 12 Ἔοικεν Ἰωάννης πληρώσας ἐν τῷ Ἰησοῦ τὴν τοῦ βαπτίσματος

διακονίαν εἰς αὐτὸν καταλήξασαν μετὰ τοῦτο παραδεδόσθαι καὶ ἐν φυ λακῇ κατακεκλεῖσθαι· μετὰ γὰρ τὸ βαπτίσασθαι τὸν Ἰησοῦν οὐδὲν εὕρομεν ἀναγεγραμμένον περὶ Ἰωάννου ἢ ὅτι μετὰ τὸν πρὸς τὸν διάβολον πει ρασμὸν εὐθέως καὶ ἅμα τῷ βαπτίσματι ὑπὸ τοῦ πνεύματος ἐκβληθεὶς εἰς τὴν ἔρημον, ὡς ὁ Μᾶρκος ἔγραψεν, ἀκούσας Ἰησοῦς, ὅτι Ἰωάννης παρεδόθη ἀνεχώρησεν εἰς τὴν Γαλιλαίαν. ἀλλὰ καὶ ὁ Λουκᾶς τῇ περὶ τοῦ βαπτίζειν τὸν Ἰωάννην διηγήσει συνάπτει τὰ περὶ τοῦ κεκλεῖσθαι αὐτὸν ὑπὸ Ἡρώδου. δῆλον δὲ ὅτι καὶ κατὰ τὸν εὐαγγε λιστὴν Ἰωάννην οὗτος ἦν ὁ καιρὸς αὐτῷ τοῦ κεκλεῖσθαι εἰς φυλακήν· λέλεκται γὰρ παρ' αὐτῷ τὸ «ἦν δὲ καὶ Ἰωάννης βαπτίζων ἐν Αἰνὼν ἐγγὺς Σαλείμ. οὔπω γὰρ ἦν Ἰωάννης βεβλημένος εἰς φυλακήν». κατὰ τοὺς τέσσαρας τοίνυν εὐαγγελιστὰς οὔτε πρὶν βαπτίσασθαι Ἰησοῦν ἀπήντα τι κώλυμα βαπτίζοντι Ἰωάννῃ οὔτε μετὰ ταῦτα ἔτι ἐβάπτισεν, ἀλλ' ἔδει καταλῆξαι τὰ Ἰωάννου ἐν ἀρχῇ τοῦ οἰκονομεῖσθαι τὸ εὐαγ γέλιον ὑπὸ τοῦ Ἰησοῦ. τάχα δὲ ἡ φρουροῦσα δύναμις Ἰωάννην, ἕως ἐν Ἰησοῦ τελειώσῃ τὴν τοῦ βαπτίσματος οἰκονομίαν, κατέλιπεν αὐτὸν τῷ τε ἐν φυλακῇ πειρασμῷ καὶ τῷ ἀποκεφαλισμῷ. 15

mt 5, 5 τοῦτον δὲ μακαρισμόν τινες τῶν ἀντιγράφων τρίτον περιέχουσιν,

δεύτερον δὲ τὸν ἑξῆς τούτων κείμενον. 16 mt 5, 6 Ἄλλος δέ φησιν, ὅτι τῆς τοιαύτης ἐπιθυμίας μισθὸν αὐτῷ τὴν τῶν μελλόντων ἀπόλαυσιν ἐπαγγέλλεται. 17 mt 5, 12 Ἐντεῦθεν αὐτοῖς παρέχεται τὴν παραμυθίαν ἀπὸ τῆς κοινωνίας τῶν πρὸ αὐτῶν πεπονθότων κακῶς, ὥστε καὶ ἀπ' ἐκείνων εἰδέναι προσ ῆκεν ἡμᾶς, ὅτι τοὺς ἀρετῆς ἐφιεμένους ἔξω καθεστάναι τῶν λυπηρῶν οὐ δυνατόν. 18 mt 5, 16 Οὐ λέγει· λαμψάτω τὸ φῶς ὑμῶν ἔμπροσθεν τοῦ θεοῦ· οὐδὲ γὰρ λύχνων φῶς λάμπει ἔμπροσθεν ἡλίου. 19 mt 5, 15-16 Φῶς ἐστιν ἡ ἐνάρετος πολιτεία. οὐ δεῖ ἐν κρυφῇ λαλεῖν τὸν εὐαγ γελικὸν λόγον, ἀλλὰ παρρησίᾳ, ἵνα οἱ ἐπὶ γῆς ἄνθρωποι φωτισθῶσιν. 20 mt 5, 22 Ῥακὰ καλεῖ τὸν κατάπτυστον· οὕτω γὰρ καὶ παρὰ Σύροις ὁ πτύε λος καλεῖται. 21 mt 5, 35 Ἡ γῆ ὑποπόδιον, ὅτι ὑπὸ τὴν ἐξουσίαν, εἰ καὶ μὴ τῆς ἁγιό τητος αὐτοῦ δεκτικὴ νῦν διὰ τὰς ἁμαρτίας. τὸ δὲ Ἱεροσόλυμα πόλις ἐστὶ τοῦ μεγάλου βασιλέως. τοῦτο δὲ πρὸς τὴν ὑπόληψιν τῶν Ἰου δαίων φησίν. 22Mt 5, 40 Οὐκ εἶπε τῷ θέλοντί σοι λαβεῖν τὸ ἱμάτιον, δὸς καὶ τὸ ἕτερον, ἀλλὰ τῷ θέλοντί σοι κριθῆναι, δεικνύς, ὅτι τὴν πρὸς τοὺς ἐναν τίους φιλονεικίαν μὴ φεύγειν προσήκει,