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Father, and one who has seen the express image would immediately see also him whose express image it is; for 19 "he who has seen me has seen the Father". Gladness comes from God and his presence. It is possible also to understand it thus: "you will make him glad with joy with your presence". Henceforth he says this concerning every righteous person; for your face, according to which he was made "in image and likeness", will be revealed in him. And I say: accidents, even if they are separable, often coexist with substances; such as color. For the body is not first created, and then colored; it is created colored, and yet we say that color is among the things that happen and cease to happen in certain things. And I added "in certain things", since among perceptible things, in the case of snow it neither comes to be nor ceases to be; nor does wetness come to be in water; for they are essential properties. Since, therefore, the rational being was made good from the beginning, it is not good in the same way as God; for it is not good by substance, but by habit and disposition. Therefore, even if man was made "in image and likeness", this which he has is a separable form that can be lost and taken up again. However, when God saves, every image will be gone. But this one will be revealed in the one who is saved. 8 that the king hopes in the Lord. This king hopes in the Lord. He hopes that there will be salvation for those for whom he came to suffer. The end of his endeavor is not doubtful, but he hopes immutably; for "in the mercy of the Most High he is not shaken". Therefore his hope does not fail. And I offer an example, though perhaps it is a forced one: no one hopes for present things. One who is healthy does not hope to be made healthy, one who is rich does not hope to become rich. It is, therefore, of future things. Hope and expectation are the same thing. Expectation is a kind of hope; at least, hope is the expectation of good things from God. Of future things, then, some have a contingent existence, so that they might be able to happen and not happen, as things of chance, while others will certainly come to pass; for example, what I say scientifically, as an image, that after such a period there is an eclipse of the sun. Only the man of science hopes for this; for the other person does not know at all whether it happens or does not happen. It is good to recall this, that there are four problems: two simple and two composite. Simple are *that* it is and *what* it is. Then composite are *how* it is and *why* it is. It is therefore for the man of science to expect these things which will certainly happen according to scientific knowledge. For he knows both *that* there is an eclipse and *what* an eclipse is, that it is the passage of the moon underneath. And *how* it happens, that, when the moon is on a perpendicular line under the sun, an eclipse occurs. Behold *how* it happens. And *why* it is so, is that the sun, circling, is at different intervals. And the circle of the moon is under the solar circle. Therefore it is not always on a perpendicular line. For example, there are two circles. If it should be here and again in the one below, the one that is below hides the one above. 20 They say, at least, that an eclipse is an obstruction of the moon in front of the sun. It is therefore for the man of science to know this unfailing expectation. And one may also expect random things, say, rain or a good harvest. But these often fail. He says, at least, that: "you will make him glad with joy; because the king hopes in the Lord". It is a king who hopes. But his hope and expectation are unfailing. And he says: 8 in the mercy of the Most High he shall not be shaken. Being shown mercy by the Most High, he is not shaken; for he is shaken then, when his subjects are found unworthy of his kingdom. And he leaves them, he turns away from them. And we understand 'to hope' in the same way we understand God 'to repent', according to the conception. "of the Most High" is to bless rational beings, just as in: "glory to God in the highest, and on earth peace". 9 May your hand be found by all your enemies, may your right hand find all those who hate you. It is possible also in the body to have a difference between the right hand and the hand; for the right is a hand, but not every hand is a right hand. We have here also, concerning God, a hand and a right hand named.

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πατήρ, καὶ ἑωρακώς τις τὸν χαρακτῆρα εὐθέως ἴδῃ καὶ τὸν οὗ ἐστιν ὁ χαρακτήρ· "ὁ" γὰρ 19 "ἑωρακὼς ἐμὲ ἑώρακεν τὸν πατέρα". ἡ εὐφροσύνη ὑπὸ θεοῦ γίνεται καὶ τοῦ προσώπου αὐτοῦ. δυνατὸν δὲ καὶ οὕτως ἐκλαβεῖν· "εὐφρανεῖς αὐτὸν ἐν χαρᾷ μετὰ τοῦ προσώπου σου". λοιπὸν περὶ παντὸς δικαίου τοῦτο λέγει· τὸ γὰρ σὸν πρόσωπον, καθ' ὃν "κατ' εἰκόνα καὶ ὁμοίωσιν" γέγονεν, ἀναδειχθήσεται αὐτοῦ. καὶ λέγω· τὰ συνβεβηκότα κἂν χωριστὰ ᾖ, συνύπαρκτα πολλάκις γίνεται ταῖς οὐσίαις· οἷον τὸ χρῶμα· μὴ γὰρ πρῶτον κτίζεται τὸ σῶμα, εἶτα χρώννυται· κεχρωσμένον κτίζεται, καὶ ὅμως λέγομεν, ὅτι τῶν συμβαινόντων καὶ ἀποσυμβαινόντων ἐστὶν τὸ χρῶμα ἐν τισίν. "ἐν τισὶν" δὲ προσέθηκα, ἐπεὶ τῶν αἰσθητῶν ἐπὶ τῇ χιόνι οὐδὲ ἐπιγίνεται οὐδὲ ἀπογίνεται· οὐδὲ ἡ ὑγρότης τῷ ὕδατι ἐπιγίνεται· οὐσιώδη γάρ ἐστιν. ἐπεὶ τοίνυν ἀγαθὸν τὸ λογικὸν ἀρχῆθεν γέγονεν, οὐχ οὕτως ἐστὶν ἀγαθὸν ὡς ὁ θεός· οὐ γὰρ κατ' οὐσίαν, ἀλλὰ καθ' ἕξιν καὶ διάθεσιν ἀγαθός ἐστιν. κἂν γέγονεν τοίνυν ὁ ἄνθρωπος "κατ' εἰκόνα καὶ ὁμοίωσιν", χωριστόν ἐστιν τοῦτο ὃ ἔχει εἶδος ἀποβαλλόμενον καὶ ἀναλαμβανόμενον. πλὴν ὅτε θεὸς σῴζει, πᾶσα εἰκὼν οἰχήσεται. αὕτη δὲ ἀναδειχθήσεται ἐν τῷ σωθέντι. 8 ὅτι ὁ βασιλεὺς ἐλπίζει ἐπὶ κύριον. ὁ βασιλεὺς οὗτος ἐλπίζει ἐπὶ κύριον. ἐλπίζει ὅτι σωτηρία ἔσται ἐκείνοις, ὑπὲρ ὧν ἐλήλυθεν παθεῖν. οὐκ ἀμφίβολον ἔχει τὸ τέλος τοῦ σπουδαζομένου, ἀλλὰ ἐλπίζει ἀμεταθέτως· "ἐν" γὰρ "τῷ ἐλέει τοῦ ὑψίστου οὐ σαλεύεται". οὐ διαπίπτει οὖν αὐτοῦ ἡ ἐλπίς. καὶ λέγω παράδειγμα, τάχα δὲ βίαιόν ἐστιν· οὐδεὶς τὰ παρόντα ἐλπίζει. ὁ ὑγιαίνων οὐκ ἐλπίζει ὑγιασθῆναι, ὁ πλουτῶν οὐκ ἐλπίζει πλουτῆσαι. τῶν μελλόντων οὖν ἐστιν. ἡ ἐλπὶς καὶ ἡ προσδοκία ταὐτόν ἐστιν. γένος ἐστὶν τῆς ἐλπίδος ἡ προσδοκία· ἐλπὶς γοῦν ἐστιν προσδοκία ἀγαθῶν παρὰ θεοῦ. τῶν οὖν μελλόντων τὰ μὲν ἐνδεχομένην ἔχει τὴν ὕπαρξιν, ὥστε δυνηθῆναι γενέσθαι καὶ μὴ γενέσθαι ὡς τὰ ὁπότερ' ἔτυχεν, τὰ δὲ πάντως ἐκβήσεται· οἷον ὃ λέγω ἐπιστημονικῶς, κατ' εἰκόνα, ὅτι μετὰ τοσήνδε περίοδον ἔκλειψις ἔστιν τοῦ ἡλίου. ἐλπίζει ταύτην μόνος ὁ ἐπιστήμων· ὁ γὰρ ἄλλος ὅλως οὐκ οἶδεν, εἰ γίνεται ἢ οὐ γίνεται. ὑπομνῆσαι καλὸν τοῦτο ὅτι τέσσερά ἐστιν τὰ προβλήματα· δύο ἁπλᾶ καὶ δύο σύνθετα. ἁπλᾶ μὲν τὸ ὅτι ἔστιν καὶ τί ἐστιν. εἶτα σύνθετα τὸ πῶς ἔστιν καὶ διὰ τί ἔστιν. τοῦ ἐπιστήμονος οὖν ἐστιν προσδοκᾶν ταῦτα τὰ πάντως ἐπιστημονικῶς γενησόμενα. οἶδεν γὰρ καὶ ὅτι ἔστιν ἔκλειψις καὶ τί ἐστιν ἔκλει ψις ὅτι ὑποδρομὴ σελήνης. καὶ πῶς γίνεται ὅτι, ὅταν κατὰ κάθετον ὑπὸ τὸν ἥλιον ἡ σελήνη γένηται, ἔκλειψις γίνεται. ἰδοὺ τὸ πῶς γίνεται. τὸ δὲ διὰ τί οὕτως, ὅτι κυκλεύων ὁ ἥλιος ἐν διαφόροις γίνεται διαστήμασιν. ἔστιν δὲ ὑπὸ τὸν ἡλιακὸν κύκλον ὁ τῆς σελήνης. οὐκ ἀεὶ οὖν γίνεται κατὰ κάθετον. οἷον δύο κύκλοι εἰσίν. ἐὰν ὧδε γένηται καὶ πάλιν εἰς τὸν ὑποκάτω, κρύπτει τὸ κάτω γινόμενον τὸ ἄνω. 20 λέγουσιν γοῦν ὅτι ἔκλειψίς ἐστιν ἀντίφραξις σελήνης πρὸς τὸν ἥλιον. ἐπιστήμονος οὖν ἐστιν ταύτην τὴν ἀδιάπτωτον προσδοκίαν εἰδέναι. καὶ τῶν τυχόντων δὲ προσδοκῆσαι, φέρε, ὑετὸν ἢ εὐκαρπίαν. διαμαρτάνει δὲ πολλάκις ταῦτα. λέγει γοῦν ὅτι· "εὐφρανεῖς αὐτὸν ἐν χαρᾷ· ὅτι ὁ βασιλεὺς ἐλπίζει ἐπὶ τὸν κύριον". βασιλεύς ἐστιν ὁ ἐλπίζων. ἀδιάπτωτος δὲ ἡ τούτου ἐλπὶς καὶ προσδοκία. καὶ λέγει· 8 ἐν τῷ ἐλέει τοῦ ὑψίστου οὐ μὴ σαλευθῇ. ἐλεούμενος πρὸς τοῦ ὑψίστου οὐ σαλεύεται· τότε γὰρ σαλεύεται, ὅταν ἀνάξιοι τῆς βασιλείας αὐτοῦ οἱ ὑπήκοοι εὑρεθῶσιν. καταλείπει δὲ αὐτούς, ἀποστρέφεται αὐτούς. καὶ τὸ ἐλπίζειν ὡς τὸ μεταμέλεσθαι τὸν θεὸν οὕτω λαμβάνομεν κατὰ τὴν ἐπίνοιαν. "τοῦ ὑψίστου" ἔστιν τὸ εὐλογεῖν τὰ λογικά, ὥσπερ καὶ τό· "δόξα ἐν ὑψίστοις θεῷ καὶ ἐπὶ γῆς εἰρήνη". 9 εὑρεθείη ἡ χείρ σου πᾶσιν τοῖς ἐχθροῖς σου, ἡ δεξιά σου εὕροι πάντας τοὺς μισοῦντάς σε. οἷόν τε καὶ ἐπὶ τοῦ σώματος διαφορὰν ἔχειν τὴν δεξιὰν πρὸς τὴν χεῖρα· ἡ γὰρ δεξιὰ χείρ ἐστιν, οὐ πᾶσα δὲ χεὶρ δεξιά ἐστιν. ἔχομεν καὶ ἐνταῦθα περὶ θεοῦ χεῖρα καὶ δεξιὰν ὠνομασμένην.