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to provide their own food by labor and sweat, but they seize the things of others in their lawlessness and watch, as if walking in innocence, and look around whom they might strip because of their greed, just as also these birds alone do not provide food for themselves, but sitting idle they seek how they might devour the flesh of others, being a pestilence in their wickedness. 10.5a "And you shall not eat," he says, "a moray eel nor an octopus nor a cuttlefish"; you shall not, he says, be like them by clinging to such men, who are utterly impious and already judged to death, just as these fish alone are cursed and swim in the deep, not swimming like the rest, but dwell on the ground at the bottom of the deep. 10.6a But also "you shall not eat the hare"; For what reason? You shall not become, he says, a corrupter of boys, nor be like such men. Because the hare increases its anus each year—for as many years as it lives, so many holes it has. 10.7a But "neither shall you eat the hyena"; you shall not, he says, become an adulterer nor a defiler, nor be like such men. For what reason? because this animal changes its nature from year to year, and is sometimes male, and sometimes female. 10.8a But he also hated "the weasel." Rightly; you shall not, he says, be such a one, nor be like those who we hear commit iniquity with the mouth through uncleanness, nor shall you cling to unclean women who commit iniquity with the mouth. For this animal conceives through its mouth. 10.9 Concerning foods, Moses, having received three doctrines, spoke thus in the Spirit; but they, according to the lust of the flesh, received them as concerning food. 10.10a But David receives knowledge of the same three doctrines and speaks similarly: "Blessed is the man who has not walked in the counsel of the ungodly"—just as the fish go in darkness into the depths—"nor stood in the way of sinners"—just as those who seem to fear the Lord sin like the swine—"nor sat in the seat of pestilences"—just as the birds sitting for prey. You have it completely, also concerning food. 10.11a But Moses said: "You shall eat everything that divides the hoof and chews the cud." What does he mean? that when he receives food, he knows the one who feeds him and, resting upon him, seems to rejoice. He spoke well, seeing the commandment. What then does he say? Cling to those who fear the Lord, with those who meditate in their heart on the distinction of the word which they have received, with those who speak the ordinances of the Lord and keep them, with those who know that meditation is a work of gladness, and who ruminate on the word of the Lord. And what of "the divided hoof"? That the righteous one both walks in this world and awaits the holy age. See how well Moses legislated. 10.12a But how could they perceive or understand these things? But we, having rightly understood the commandments, speak as the Lord willed. For this reason he circumcised our ears and our hearts, that we might understand these things.

11.1 But let us inquire if the Lord took care to reveal beforehand concerning the water and concerning the cross. 11.2 Concerning the water, it is written with reference to Israel, how they will not receive the baptism that brings remission of sins, but will build for themselves. 11.3ἁ2 ̓ For the prophet says: "Be astonished, O heaven, and let the earth shudder still more at this, because this people has done two evil things: they have forsaken me, a spring of living water, and have dug for themselves a pit of death. Is my holy mountain Sinai a desolate rock? For you shall be as the flying fledglings of a bird, deprived of their nest." 11.4 And again the prophet says: "I will go before you and level mountains and shatter gates of bronze and break bars of iron, and I will give you treasures that are dark, hidden, unseen, that they may know that I am the Lord God. 11.5 And you shall dwell in a lofty cave of a strong rock, and his water is faithful; you shall see a king with glory, and your soul shall meditate on the fear of the Lord." 11.6a And again in another prophet he says: "And he who does these things shall be as the tree that is

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κόπου καὶ ἱδρῶ τος ἑαυτοῖς πορίζειν τὴν τροφήν, ἀλλὰ ἁρπάζουσιν τὰ ἀλλό τρια ἐν ἀνομίᾳ αὐτῶν καὶ ἐπιτηροῦσιν ὡς ἐν ἀκεραιοσύνῃ περιπατοῦντες καὶ περιβλέπονται, τίνα ἐκδύσωσιν διὰ τὴν πλεονεξίαν, ὡς καὶ τὰ ὄρνεα ταῦτα μόνα ἑαυτοῖς οὐ πορίζει τὴν τροφήν, ἀλλὰ ἀργὰ καθήμενα ἐκζητεῖ, πῶς ἀλλο τρίας σάρκας καταφάγῃ, ὄντα λοιμὰ τῇ πονηρίᾳ αὐτῶν. 10.5a «Καὶ οὐ φάγῃ», φησίν, «σμύραιναν οὐδὲ πόλυπα οὐδὲ σηπίαν»· οὐ μή, φησίν, ὁμοιωθήσῃ κολλώμενος ἀνθρώ ποις τοιούτοις, οἵτινες εἰς τέλος εἰσὶν ἀσεβεῖς καὶ κεκριμένοι ἤδη τῷ θανάτῳ, ὡς καὶ ταῦτα τὰ ἰχθύδια μόνα ἐπικατά ρατα ἐν τῷ βυθῷ νήχεται μὴ κολυμβῶντα ὡς τὰ λοιπά, ἀλλ' ἐν τῇ γῇ κάτω τοῦ βυθοῦ κατοικεῖ. 10.6a Ἀλλὰ καὶ «τὸν δασύποδα οὐ φάγῃ»· πρὸς τί; οὐ μὴ γένῃ, φησίν, παιδοφθόρος οὐδὲ ὁμοιωθήσῃ τοῖς τοιού τοις. Ὅτι ὁ λαγωὸς κατ' ἐνιαυτὸν πλεονεκτεῖ τὴν ἀφό δευσιν-ὅσα γὰρ ἔτη ζῇ, τοσαύτας ἔχει τρύπας. 10.7a Ἀλλὰ «οὐδὲ τὴν ὕαιναν φάγῃ»· οὐ μή, φησίν, γένῃ μοιχὸς οὐδὲ φθορεὺς οὐδὲ ὁμοιωθήσῃ τοῖς τοιούτοις. Πρὸς τί; ὅτι τὸ ζῷον τοῦτο παρ' ἐνιαυτὸν ἀλλάσσει τὴν φύσιν καὶ ποτὲ μὲν ἄρρεν, ποτὲ δὲ θῆλυ γίνεται. 10.8a Ἀλλὰ καὶ «τὴν γαλῆν» ἐμίσησεν. Καλῶς· οὐ μὴ γένῃ, φησίν, τοιοῦτος, οὐδὲ ὁμοιωθήσῃ τοῖς τοιούτοις οἵους ἀκούομεν ἀνομίαν ποιοῦντας ἐν τῷ στόματι δι' ἀκαθαρσίαν, οὐδὲ κολληθήσῃ ταῖς ἀκαθάρ τοις ταῖς τὴν ἀνομίαν ποιούσαις ἐν τῷ στόματι. Τὸ γὰρ ζῷον τοῦτο τῷ στόματι κύει. 10.9 Περὶ μὲν τῶν βρωμάτων λαβὼν Μωϋσῆς τρία δόγματα οὕτως ἐν πνεύματι ἐλάλησεν· οἱ δὲ κατ' ἐπιθυμίαν τῆς σαρκὸς ὡς περὶ βρώσεως προσεδέξαντο. 10.10a Λαμβάνει δὲ τῶν αὐτῶν τριῶν δογμάτων γνῶσιν ∆αυὶδ καὶ λέγει ὁμοίως· «Μακάριος ἀνήρ, ὃς οὐκ ἐπορεύθη ἐν βουλῇ ἀσεβῶν»-καθὼς καὶ οἱ ἰχθύες πορεύονται ἐν σκότει εἰς τὰ βάθη- «οὐδὲ ἐν ὁδῷ ἁμαρτωλῶν ἔστη»-καθὼς οἱ δοκοῦντες φοβεῖσθαι τὸν κύριον ἁμαρτά νουσιν ὡς ὁ χοῖρος- «οὐδὲ ἐπὶ καθέδραν λοιμῶν ἐκάθισεν»-καθὼς τὰ πετεινὰ καθήμενα εἰς ἁρπαγήν. Ἔχετε τελείως καὶ περὶ τῆς βρώσεως. 10.11a Ἀλλ' εἶπεν Μωϋσῆς· «Φάγεσθε πᾶν διχηλοῦν καὶ μαρυκώμενον. » Τί λέγει; ὅτι τὴν τροφὴν λαμβάνων οἶδεν τὸν τρέφοντα αὐτὸν καὶ ἐπ' αὐτῷ ἀναπαυόμενος εὐφραί νεσθαι δοκεῖ. Καλῶς εἶπεν βλέπων τὴν ἐντολήν. Τί οὖν λέγει; κολλᾶσθε μετὰ τῶν φοβουμένων τὸν κύριον, μετὰ τῶν μελετώντων ὃ ἔλαβον διάσταλμα ῥήματος ἐν τῇ καρδίᾳ, μετὰ τῶν λαλούντων τὰ δικαιώματα κυρίου καὶ τηρούντων, μετὰ τῶν εἰδότων, ὅτι ἡ μελέτη ἐστὶν ἔργον εὐφροσύνης, καὶ ἀναμα ρυκωμένων τὸν λόγον κυρίου. Τί δὲ τὸ «διχηλοῦν»; ὅτι ὁ δίκαιος καὶ ἐν τούτῳ τῷ κόσμῳ περιπατεῖ καὶ τὸν ἅγιον αἰῶνα ἐκδέχεται. Βλέπετε, πῶς ἐνομοθέτησεν Μωϋσῆς καλῶς. 10.12a Ἀλλὰ πόθεν ἐκείνοις ταῦτα νοῆσαι ἢ συνιέναι; ἡμεῖς δὲ δικαίως νοήσαντες τὰς ἐντολὰς λαλοῦμεν, ὡς ἠθέλησεν κύριος. ∆ιὰ τοῦτο περιέτεμεν τὰς ἀκοὰς ἡμῶν καὶ τὰς καρδίας, ἵνα συνιῶμεν ταῦτα.

11.1 Ζητήσωμεν δέ, εἰ ἐμέλησεν τῷ κυρίῳ προφανερῶσαι περὶ τοῦ ὕδατος καὶ περὶ τοῦ σταυροῦ. 11.2 Περὶ μὲν τοῦ ὕδατος γέγραπται ἐπὶ τὸν Ἰσραήλ, πῶς τὸ βάπτισμα τὸ φέρον ἄφεσιν ἁμαρτιῶν οὐ μὴ προσδέξονται, ἀλλ' ἑαυτοῖς οἰκοδομήσουσιν. 11.3ἁ2 ̓ Λέγει γὰρ ὁ προφήτης· «Ἔκστηθι οὐρανέ, καὶ ἐπὶ τούτῳ πλεῖον φριξάτω ἡ γῆ, ὅτι δύο καὶ πονηρὰ ἐποίησεν ὁ λαὸς οὗτος· ἐμὲ ἐγκατέλιπον, πηγὴν ὕδατος ζῶσαν, καὶ ἑαυτοῖς ὤρυξαν βόθρον θανάτου. Μὴ πέτρα ἔρημός ἐστιν τὸ ὄρος τὸ ἅγιόν μου Σινᾶ; ἔσεσθε γὰρ ὡς πετεινοῦ νοσσοὶ ἀνιπτάμενοι νοσσιᾶς ἀφῃρη μένοι. » 11.4 Καὶ πάλιν λέγει ὁ προφήτης· «Ἐγὼ πορεύσομαι ἔμπροσθέν σου καὶ ὄρη ὁμαλιῶ καὶ πύλας χαλκᾶς συντρίψω καὶ μοχλοὺς σιδηροῦς συνκλάσω, καὶ δώσω σοι θησαυροὺς σκοτεινούς, ἀποκρύφους, ἀοράτους, ἵνα γνῶσιν, ὅτι ἐγὼ κύριος ὁ θεός. 11.5 Καὶ κατοικήσεις ἐν ὑψηλῷ σπηλαίῳ πέτρας ἰσχυρᾶς, καὶ τὸ ὕδωρ αὐτοῦ πιστόν· βασιλέα μετὰ δόξης ὄψεσθε, καὶ ἡ ψυχὴ ὑμῶν μελετήσει φόβον κυρίου. » 11.6a Καὶ πάλιν ἐν ἄλλῳ προφήτῃ λέγει· «Καὶ ἔσται ὁ ταῦτα ποιῶν ὡς τὸ ξύλον τὸ