Scholia in Lucam

 it is but of some theorems, the end is action. For through 'eyewitnesses,' it denotes the theoretical, and through 'ministers,' the practical. You ca

 you shall call his name John. 17.317 Verse ιδʹ. And you will have joy and gladness and many will rejoice at his birth. Through condescension an angel

 Since it was not given to the embryos to speak because of their immaturity, as the Baptist hastened to proclaim the Redeemer, his mother lent the orga

 of the coming of Christ. For if He made peace through the blood of His cross, both the things on earth and the things in heaven, according to the divi

 of a river? For truly the river of God is coming down, the true water, the saving water. And he preaches, it says, a baptism for the remission of sins

 to point with his finger at him who was present and to say: Behold the Lamb of God. The all-holy Virgin knew, that he was not the child of Joseph, but

 being ashamed, or fearing the Pharisees, and being occupied with other things, or perhaps thinking it was lawful to heal on the Sabbath. For the evang

 from the surrounding country not accepting the presence of Jesus, he nonetheless provided for the salvation of those who could be saved there, sending

 to be healed. For many physicians promised to heal those from the nations. If you see those who philosophize professing truth, they are physicians try

 to see death, and greater than this is to taste it, and still worse than this is for death to follow someone? and not only to follow, but also to have

 to Moses and Elijah he says: This is he and perhaps also to the disciples. Having heard this, and not bearing this glory, they fell on their face, hu

 therefore, as he could not be healed from the affliction by the lesser word of the disciples. The mute and deaf demon is the irrational impulses towar

 mystically understood is the necessity for the father to be hated by us, if we are to be worthy of Jesus. But the saying, Let the dead bury their own

 of your Father, who is in heaven. Let your kingdom come. That every rule and authority and power may be abolished, and also every kingdom of the world

 of bread, smelling the sweet fragrance of Christ's myrrh, the oil of gladness, touching the living word which, being despised by those who judge the

 of the eleventh. And since choice, not time, is examined, which one has made in faith for this reason to those who have done what is required from th

 to him I have bought a field, and I must go out and see it. I ask you, have me excused. Verse 19. And another said: I have bought five yoke of oxen,

 occurring in living flesh, and somehow it releases all impurity from one who has become entirely leprous. For then he is considered unclean, when livi

 he became. But later, on account of his disobedience, he also took up an earthly image. And just as the coin has the image of the ruler of the nations

being ashamed, or fearing the Pharisees, and being occupied with other things, or perhaps thinking it was lawful to heal on the Sabbath. For the evangelist noted that he was teaching them on the Sabbath. For this reason, around sunset, their relatives brought those who were sick; and he healed them. CHAP. 7. Verse 22. Historically, then: After the sending away of the bird, first the one being cleansed washes his garments, then shaves all his hair, and on top of these things he bathes in water, after which is added the phrase, 'He shall be clean.' The garments might be a way of life not altogether poorly woven, since he would have otherwise put them away. Hair, however, are the dead outgrowths of the soul, contrary to which are the hairs requested for Samuel, and those of the Nazirites and of the disciples themselves which are numbered. For of the Nazirites, no razor came upon their head. Let them do all things whatsoever prosperously, so that not even the leaves of their fruit-bearing fall off. And now from the body he puts away the defilement with water, baptism being signified in this. But after this he becomes worthy of the camp, but he shall not enter his own house for seven days, and until his head is shaved again. Because of the more minute points of doctrine, and to put away knowledge, the sins of the man; and through the eyebrows, all conceit. And why must the leper's head be uncovered? So that he may be recognizable, and those who wander may not partake of the uncleanness. And that the mouth must be covered signifies that one must condemn oneself to silence, until having turned back he is cleansed. But according to some, again, having named the one entirely leprous, he cleanses him; showing that God hates diversity. And going on, he makes this clearer in the text: 'You shall not sow your vineyard with different kinds of seed.' And a garment woven of two kinds of material. And you shall not let your cattle breed with a different kind. Everywhere preferring simplicity, which is observed in the one entirely leprous. CHAP. 8. Verse 10. No one, when he has lit a lamp, covers it with a vessel, or puts it under a bed, but on a lampstand, so that those who enter may see the light. Verse 17. For nothing is secret that will not be made manifest; nor anything hidden that will not be known and come to light. Verse 18. Take heed therefore how you hear. For whoever 17.336 has, to him will be given; and whoever does not have, even what he seems to have will be taken from him. But indeed, one who wishes to apply the lamp to the majority of the disciples of Jesus will confound us from the things said about John: 'That he was the lamp, burning and shining.' But the lamp of the body is the eye, referring to the mind in each person. And also this: 'Let your lamps be burning,' was said to all the disciples of Jesus. Therefore, he who has lit a lamp in a rational soul must not hide it, but place it on a lampstand; of which Moses set a symbol in the tabernacle of testimony. For let the fellow servants be measured their portion of grain with a bushel by the faithful and wise steward; but let them see the rays of the lamp placed on the lampstand, that is, the Church of all. But neither do they place the lamp under the bed, where one rests, nor under any other vessel. For he who does this does not provide for those who enter the house; for whom they must place the lamp, who kindle the mind within them with the true light and the brilliant Word, and with the rays of wisdom, having a nature according to which the Creator fashioned it, needing a lamp from those who take care to have in their soul the most discerning mind, and partaking of the one who said: 'I have come as a light into the world.' For those who light the lamp and place it on the lampstand so that it may shine to all who are in the house, will exhort those in the house who see the brightness of the lamp to light their own lamps as well. Verse 38. And Jesus sent him away, saying: Verse 39. Return to your house, and declare what great things God has done for you. And he went away, proclaiming throughout the whole city what great things Jesus had done for him. He sends him to his house. For the man did not have such a measure, that he could accommodate sitting at the feet of Jesus, clothed. And by being with him, of the

ραν, αἰσχυνόμενοι, ἢ τοὺς Φαρισαίους φοβούμενοι, καὶ περὶ ἕτερα ἀσχολούμενοι, ἢ τάχα νομίζοντες ἐξεῖναι θεραπεύειν Σαββάτῳ. Ἐπεσημήνατο γὰρ ὁ εὐαγγελιστὴς, ὅτι ἦν διδάσκων αὐτοὺς ἐν Σαβ βάτῳ. ∆ιὰ τοῦτο περὶ δύσιν ἡλίου τοὺς κακῶς ἔχον τας προσέφερον οἱ προσήκοντες· ὁ δὲ αὐτοὺς ἐθερά πευσε. ΚΕΦ. Ζʹ. Στίχ. κβʹ. Ἱστορικῶς δέ· Μετὰ τὴν ἀποστολὴν τοῦ ὀρνι θίου, πρῶτον τὰ ἱμάτια πλύνεται ὁ καθαρισθεὶς, εἶτα πᾶσαν τρίχα ξυρᾶται, καὶ ἐπὶ τούτοις λούεται ὕδατι, μεθ' ὃ ἐπιφέρεται τὸ, Καθαρὸς ἔσται. Εἴη δ' ἂν τὰ ἱμάτια πολιτεία μὴ πάντως κακῶς ὑφασμένη, ἐπεὶ κἂν ἀπέθετο ταῦτα. Τρίχα δὲ τὰ ἐξανθήσαντα νεκρὰ τῇ ψυχῇ, αἷς ἐναντίαι αἰτοῦσι Σαμουὴλ, καὶ τῶν Ναζιραίων καὶ αὐτῶν μαθητῶν ἠριθμημέ ναι. Τῶν γὰρ Ναζιραίων σίδηρος ἐπὶ τὴν κεφαλὴν οὐκ ἀνέβαινε. Πάνθ' ὅσα ἂν ποιῶσιν εὐοδούμενα πραττόντων, ὡς μηδὲ φύλλα αὐτῶν καρποφορούντων ἀποῤῥεῖν. Ἤδη δὲ ἀπὸ τοῦ σώματος ὕδατι τὸν μο λυσμὸν ἀποτίθεται, τοῦ βαπτίσματος ἐν τούτῳ δη λουμένου. Μετὰ δὲ τοῦτο τῆς μὲν παρεμβολῆς ἄξιος γίνεται, εἰς δὲ τὸν ἴδιον οἶκον οὐκ εἴσεισιν ἕως ἡμε ρῶν ἑπτὰ, καὶ τοῦ πάλιν ξυρανθῆναι τὴν κεφαλήν. ∆ιὰ τὰ τῶν δογμάτων κεραιωδέστερα, καὶ τὴν γνῶσιν ἀποθέσθαι, τὰ τοῦ ἀνδρὸς ἁμαρτήματα· διὰ δὲ τῶν ὀφρύων, ἅπασαν οἴησιν. ∆ιὰ τί δὲ τοῦ λεπροῦ ἀκάλυπτον εἶναι τὴν κε φαλήν; Ἵνα γνώριμος ᾖ, καὶ μὴ μεταλαγχάνωσι τῆς ἀκαθαρσίας οἱ πλάζοντες. Τὸ δὲ στόμα κεκα λύφθαι δηλοῖ, ὅτι χρὴ ἑαυτὸν καταδικάζειν τῇ σιωπῇ, μέχρις ἂν ὑποστρέψας καθαρισθῇ. Κατὰ δέ τινας πάλιν, τὸν ὁλὸ λεπρὸν ὀνομά σας, καθαρίζει· δεικνὺς, ὡς ὁ Θεὸς τὸ ποικίλον μι σεῖ. Σαφέστερον δὲ προϊὼν τοῦτο δηλοῖ ἐν τῷ· Τὸν ἀμπελῶνά σου οὐ κατασπερεῖς διάφορα. Καὶ ἱμάτιον ἐκ δύο ὑφασμένον. Καὶ τὰ κτήνη σου οὐ κατοχετεύσεις ἑτεροζύγῳ. Πανταχοῦ προτιμῶν τὴν ἁπλότητα, ἥτις ἐν τῷ ὁλολέπρῳ θεωρεῖται. ΚΕΦ. Ηʹ. Στίχ. ιʹ. Οὐδεὶς λύχνον ἅψας καλύπτει αὐτὸν σκεύει, ἢ ὑποκάτω κλίνης τίθησιν, ἀλλ' ἐπὶ λυχνίας, ἵνα οἱ εἰσπορευόμενοι βλέπωσι τὸ φῶς. Στίχ. ιζʹ. Οὐ γάρ ἐστι κρυπτὸν, ὃ οὐ φανερὸν γενήσεται· οὐδὲ ἀπόκρυφον, ὃ οὐ γνωσθήσε ται, καὶ εἰς φανερὸν ἔλθῃ. Στίχ. ιηʹ. Βλέπετε οὖν πῶς ἀκούετε. Ὃς γὰρ ἂν 17.336 ἔχῃ, δοθήσεται αὐτῷ· καὶ ὃς ἂν μὴ ἔχῃ, καὶ ὃ δοκεῖ ἔχειν, ἀρθήσεται ἀπ' αὐτοῦ. Ὅ γε μὴν βουλόμενος τὸν λύχνον ἐφαρμόζειν τοῖς πλειοτάτοις τῶν μαθητῶν τοῦ Ἰησοῦ δυσωπήσει ἡμᾶς ἀπὸ τῶν περὶ Ἰωάννου εἰρημένων· Ὅτι ἐκεῖνος ἦν ὁ λύχνος, ὁ καιόμενος καὶ φαίνων. Ἀλλὰ ὁ λύχνος τοῦ σώματός ἐστιν ὁ ὀφθαλμὸς, ἀνα φερόμενος ἐπὶ τὸν ἐν ἑκάστῳ νοῦν. Ἀλλὰ καὶ τό· Ἔστωσαν ὑμῶν οἱ λύχνοι καιόμενοι, πρὸς πάν τας εἴρηται τοὺς μαθητὰς τοῦ Ἰησοῦ. Οὐ δεῖ τοίνυν τὸν ἅψαντα λύχνον ἐν ψυχῇ λογικῇ κρύπτειν αὐτὸν, ἀλλ' ἐπιτιθέναι λυχνίᾳ· ἧς σύμβολον Μωσῆς ἀπέθετο ἐν τῇ σκηνῇ μαρτυρίου. Μοδίῳ μὲν γὰρ σιτομετρή σθωσαν ὑπὸ τοῦ πιστοῦ καὶ φρονίμου οἰκέτου οἱ σύν δουλοι· βλεπέτωσαν δὲ τὰς αὐγὰς τοῦ λύχνου ἐπι κειμένου τῇ λυχνίᾳ, ἤγουν τῇ Ἐκκλησίᾳ πάντων. Ἀλλ' οὐδὲ ὑπὸ τὴν κλίνην τιθέασι τὸν λύχνον, ἔνθα τις ἀναπαύεται, οὐδὲ ἄλλου τινὸς σκεύους ὑπο κάτω. Τοῦτο γὰρ ὁ ποιῶν οὐ προνοεῖται τοῖς εἰσπο ρευομένοις εἰς τὴν οἰκίαν· οἷς δεῖ τιθέναι τὸν λύχνον οἱ τῷ ἀληθινῷ φωτὶ καὶ λόγῳ τῷ λαμπρῷ, καὶ ταῖς ἀκτῖσι τῆς σοφίας ἀνάπτοντες τὸν ἐν αὐτοῖς νοῦν, φύσιν ἔχοντα καθ' ἣν κατεσκεύασεν αὐτὸν ὁ δημι ουργὸς, λύχνου δεομένου τῆς ἀπὸ τῶν προνοουμέ νων ἔχειν ἐν τῇ ψυχῇ τὸν νοῦν διορατικώτατον, καὶ μετέχοντα τοῦ εἰπόντος· Ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα. Οἱ γὰρ καίοντες τὸν λύχνον, καὶ τιθέντες ἐπὶ τὴν λυχνίαν ἵνα λάμπῃ πᾶσι τοῖς ἐν τῇ οἰκίᾳ, προ τρέψονται τοὺς ἐν τῇ οἰκίᾳ βλέποντας τὴν τοῦ λύχνου λαμπρότητα καὶ αὐτοὺς καίειν τὴν ἑαυτῶν λυχνίαν. Στίχ. ληʹ. Ἀπέλυσε δὲ αὐτὸν ὁ Ἰησοῦς λέγων· Στίχ. λθʹ. Ὑπόστρεφε εἰς τὸν οἶκόν σου, καὶ δι ηγοῦ ὅσα ἐποίησέ σοι ὁ Θεός. Καὶ ἀπῆλθε, καθ' ὅλην τὴν πόλιν κηρύσσων ὅσα ἐποίησεν αὐτῷ ὁ Ἰησοῦς. Πέμπει αὐτὸν εἰς τὸν οἶκον. Οὐ γὰρ τοσοῦτο μέ τρον εἶχεν ὁ ἀνὴρ, ἵνα πρὸς τὸ καθῆσθαι παρὰ τοὺς πόδας Ἰησοῦ ἱματισμένος χωρήσῃ. Καὶ τῷ εἶναι σὺν αὐτῷ, τῶν