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they believed in him. He did not contend with the folly of the rulers nor did he provoke them against himself by shouting, but with meekness he withdrew, so that he might not cause them, being weak in soul, like a bruised reed or like a smoking flax close to being quenched, to perish by contradicting them. but he bore it with long-suffering, so that they might not be driven to complete destruction through their own weakness, until he should fulfill the purpose of the economy, which is to bring forth judgment to victory, after which economy all the nations believed. 86 Mt 12, 31-32 Here he calls the divinity of the Son, Spirit; and he says: those who blaspheme against what is seen receive forgiveness through repentance, but those who blaspheme the divinity itself and call it Beelzebul will never receive forgiveness. And Mark clarifies the saying, stating: For they were saying that he has an unclean spirit. 87 Mt 12, 33-35 Having nothing to blame in the things done by me, but also knowing that it is easy to slander me as evil, which conflicts with common notions; for from what one does, it is known whether he is good or evil, just as trees are from their own fruits. 88 Mt 12, 36 If men are held accountable for an idle word, how much more will those who have blasphemed against the spirit of the only-begotten son be punished more bitterly on the day of judgment. 89 Mt 12, 36 And if anyone, he says, simply utters a slander against someone, he will in no way escape judgment. If they will give an account for an idle word, how much more for a deed. 90 Mt 12, 40 He says he will spend three days and three nights under the earth, the preparation day from the end, the whole sabbath, and the Lord's day from the beginning according to the reckoning of men. Since we too celebrate the third day of the deceased, not because the three days and three nights happen to be fulfilled to an equal measure, but counting that day alone as complete, on which at whatever time he died, and the other day, at the beginning of which we depart from the tombs of the deceased. According to the same sequence, therefore, the Lord also promised to spend three nights and as many days under the earth. And a clear sign of this is that the women also came at that time, so as to fulfill the customary rites of the third day for a dead person.

91 Mt 13, 44 Here he calls the world a field and shows that he himself is its maker by calling it his own. Therefore both Marcion and Mark the heretics are refuted for saying that the world was created by another creator and that Christ had a temporal beginning.

92 Mt 14, 1-2 Thus he becomes the accuser of his own accusation such a one

to kill, who, he says, was also able to rise from the dead. Therefore he cannot say that he imagines such things about him. 93 Mt 14, 2 Having supposed that the Baptist had risen from the dead he began to fear him as having become more powerful and was afraid lest he use greater frankness in rebuking him, which was a terrible thing for him, to be deprived of his shameful deed. 94 Mt 14, 19 So that each might perceive the miracle that had happened; for they were still doubtful about such a thing. And Mark made this clear, saying: for they did not understand about the five loaves; for their heart was hardened. 95 Mt 14, 25 He calls the fourth watch the three-hour period after the ninth <hour>; for the night-watchmen divided the whole night into four parts.

96 Mt 15, 23 The savior, preferring the Jews to the foreigners and of the

Canaanite woman wishing to show the faith, did not answer her; for not of the

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ἐπίστευσαν εἰς αὐτόν. Οὐκ φιλονείκει πρὸς τὴν τῶν ἀρχόντων ἀπόνοιαν οὐδὲ κράζων ἐξηρέθιζεν καθ' ἑαυτοῦ, ἀλλὰ μετὰ πραότητος ὑπανεχώρει, ἵνα μὴ ὄντας αὐτοὺς ἀσθενεῖς τῇ ψυχῇ ὡς κάλαμον συντετριμμένον ἢ ὡς λίνον καπνιζόμενον ἐγγὺς ὂν τοῦ σβεσθῆναι ἀπολέσαι ποιήσῃ διὰ τοῦ ἀντιλέγειν αὐτοῖς. ἀλλ' ἔφερεν ἀνεξικάκως, ὅπως μὴ εἰς παντελῆ ἀπώλειαν ἐλάσωσιν διὰ τὴν ἰδίαν ἀσθένειαν, ἕως ἂν πληρώσῃ τὸν τῆς οἰκονομίας σκοπόν, ὅπερ ἐστὶν ἐκβάλλειν εἰς τέλος τὴν κρίσιν, μεθ' ἣν οἰκονομίαν πάντα τὰ ἔθνη ἐπίστευσαν. 86 Mt 12, 31-32 Πνεῦμα ὧδε λέγει τὴν τοῦ υἱοῦ θεότητα· καί φησιν· οἱ μὲν εἰς τὸ ὁρώμενον βλασφημοῦντες διὰ μετανοίας συγγνώμης ἐτύγχανον, οἱ δὲ τὴν θεότητα αὐτὴν βλασφημοῦντες καὶ λέγοντες αὐτὴν Βεελζεβοὺλ οὐδέποτε συγγνώμης τεύξονται. ὁ δὲ Μᾶρκος σαφηνίζει τὸν λόγον εἰπών· ἔλεγον γὰρ ὅτι πνεῦμα ἀκάθαρτον ἔχει. 87 Mt 12, 33-35 Τοῖς παρ' ἐμοῦ γινομένοις οὐδὲν ἔχοντες ἐγκαλεῖν, ἀλλὰ καὶ εἰδότες, ὅτι ῥᾴθυμόν ἐστιν ἐμὲ διαβάλλειν ὡς πονηρόν, ὅπερ μάχεται ταῖς κοιναῖς ἐννοίαις· ἐξ ὧν γάρ τις πράττει , γνωρίζεται, εἰ ἀγαθός ἐστιν ἢ πονηρός, ὥσπερ τὰ δένδρα ἐκ τῶν οἰκείων καρπῶν. 88 Mt 12, 36 Εἰ οἱ ἄνθρωποι περὶ ἀργοῦ ῥήματος εὐθύνονται, πόσῳ μᾶλλον οἱ εἰς τὸ πνεῦμα τοῦ μονογενοῦς υἱοῦ βλασφημήσαντες ἐν ἡμέρᾳ κρίσεως πικρότερον τιμωρηθήσονται. 89 Mt 12, 36 Κἂν ἁπλῶς δέ τις, φησίν, δυσφημίαν κατά τινος φθέγξηται, οὐδαμῶς τὴν κρίσιν ἐκφεύξεται. εἰ δὲ περὶ λόγου ἀργοῦ δώσουσιν λόγον , πόσῳ μᾶλλον περὶ ἔργου. 90 Mt 12, 40 Τρεῖς ἡμέρας καὶ τρεῖς νύκτας ὑπὸ γῆν διατρίψειν φησίν, τὴν μὲν παρασκευὴν ἀπὸ τέλους, τὸ δὲ σάββατον ὅλον, τὴν δὲ κυριακὴν ἀπὸ τῆς ἀρχῆς κατὰ τὴν ὑπόληψιν τῶν ἀνθρώπων. ἐπεὶ καὶ ἡμεῖς τὴν τριταίαν τῶν τελευτησάντων ἡμέραν ἐπιτελοῦμεν, οὐκ ἐπειδὰν ἴσον τῷ μέτρῳ πληρωθῆναι συμβαίνῃ τὰς τρεῖς ἡμέρας καὶ τὰς τρεῖς νύκτας, ἀλλ' ἡμέραν μὲν μόνην καὶ τελείαν λογιζόμενοι ἐκείνην, ἣν ἐν οἵῳ δήποτε καιρῷ τετελεύτηκεν , ἡμέραν δὲ καὶ τὴν ἑτέραν, ἧς ἐν τοῖς προοιμίοις παρὰ τοὺς τάφους τῶν τετελευτηκότων ἄπειμεν. κατὰ τὴν αὐτὴν τοίνυν ἀκολουθίαν καὶ ὁ κύριος τρεῖς νύκτας καὶ ἡμέρας τοσαύτας ποιήσειν ὑπὸ τῆς γῆς ἐπηγγείλατο. καὶ τούτου δεῖγμα σαφὲς τὸ καὶ τὰς γυναῖκας κατ' ἐκεῖνον ἐλθεῖν τὸν καιρόν, ὥστε τὰ νενομισμένα τῆς τριταίας ἡμέρας ἐπὶ νεκρῷ πληρῶσαι.

91 Mt 13, 44 Ἀγρὸν ἐνταῦθα τὸν κόσμον λέγει καὶ δείκνυσιν, ὅτι αὐτός ἐστιν ὁ τούτου ποιητὴς ἴδιον αὐτὸν ὀνομάζων. διὸ καὶ Μαρκίων ἅμα καὶ Μᾶρκος οἱ αἱρετικοὶ ἐλέγχονται λέγοντες ὑφ' ἑτέρου δημιουργοῦ δημιουργηθῆναι τὸν κόσμον καὶ ἀρχὴν χρονικὴν ἐσχηκέναι τὸν Χριστόν.

92 Mt 14, 1-2 Οὕτω τῆς ἑαυτοῦ κατηγορίας κατήγορος γίνεται τὸν τοιοῦτον

ἀποκτεῖναι, ὅς, φησίν, καὶ ἱκανὸς ἦν ἐκ νεκρῶν ἀναστῆναι. διὸ οὐ δύναται λέγειν, ὅτι τοιαῦτα περὶ αὐτοῦ φαντάζεται. 93 Mt 14, 2 Οἰηθεὶς ἐκ νεκρῶν ἀνεστηκέναι τὸν βαπτιστὴν ἤρξατο αὐτὸν δειλιᾶν ὡς δυνατώτερον γεγονότα καὶ ἐδεδίει μὴ πλείονι κατ' αὐτοῦ χρήσοιτο τῇ ἐλεγκτικῇ παρρησίᾳ, ὅπερ ἦν αὐτῷ δεινὸν ἀποστερηθῆναι τῆς αἰσχρουργίας. 94 Mt 14, 19 Ἐπὶ τῷ ἕκαστον λαβεῖν τοῦ γεγονότος θαύματος αἴσθησιν· ἀμφίβολοι γὰρ ἦσαν ἔτι περὶ τὸ τοιοῦτον. καὶ τοῦτο ἐφανέρωσε Μᾶρκος εἰπών· οὐ γὰρ συνῆκαν ἐπὶ τοῖς πέντε ἄρτοις· ἦν γὰρ αὐτῶν ἡ καρδία πεπωρωμένη. 95 Mt 14, 25 Τετάρτην λέγει φυλακὴν τὴν μετὰ τὴν ἐνάτην <ὥραν> τριωρίαν· εἰς γὰρ τέσσαρα μέρη τὴν ὅλην ἐμέριζον νύκτα οἱ νυκτοφύλακες.

96 Mt 15, 23 Τῶν ἀλλοφύλων τοὺς Ἰουδαίους προτιμῶν ὁ σωτὴρ καὶ τὴν τῆς

Χαναναίας πίστιν ἐνδείξασθαι βουληθεὶς οὐκ ἀπεκρίθη πρὸς αὐτήν· οὐ γὰρ τοῦ