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of life and have dug for themselves broken cisterns», the ever-flowing river, he who «makes glad the city of God with its streams», he who came forth from the spring, «from whom, as it says, 19.3 rivers will flow from his belly», the scepter of David, the root of Jesse, the flower from it, the lion, the king from the tribe 19.4 of Judah, the rational sheep, the living stone, the «angel of great counsel», who became man in truth and is God in truth, not changed in nature, not altered in divinity, born in the flesh, the incarnate Word. The Word having become flesh, 19.5 who has «flesh» between «became»—for «the Word» does not say «who became», but after saying «the Word» he places «flesh» without modification, and after «flesh» he says «became», so that «became» might be understood as from Mary, so that the Word might be understood as having come down from above from the Father, - 19.6 this holy, living Word, God from the Father, «the angel of great counsel», who announces the counsels of the Father, «the Father of the age to come», he himself said, «no one knows the day and the hour, not even the angels in heaven»; * for they do not know that 19.7 the Son says figuratively, «except the Father alone». If, then, the Son knows the Father, and the Father is greater than both the day and the hour, and no one doubts it, how then does he who knows the greater not know the lesser? For no one knows the Father except the Son, and no one knows the Son except the Father. For as the Father is great, because he knows the Son, so also 19.8 is the Son great, because he knows the Father. If, then, he knows the Father, the greater, how does he not know the lesser, that is, the day and the hour? Search the divine scriptures and learn the power of the Holy Spirit, and the Spirit itself, who knows the Father and the Son, will reveal to you the knowledge of the Word, the Son of God, so that you may not wander from the truth and lose your own soul. 20.1 For there are two kinds of knowledge in the divine scripture, two kinds of knowing, one according to action and one according to perception. So that I may present similar things from examples, in order that through many examples your erring 20.2 mind and the minds of those who think this may be set right, learn what the scripture says about Adam: «they were,» it says, «naked in paradise and were not ashamed.» 20.3 But they were not blind; for they saw. For if they did not see, how did they see the tree, that it was «good for food and a delight to behold»? «And taking it,» it says, «the woman ate and gave also to her husband with 20.4 her.» Therefore they were not blind, but had their eyes opened; and being naked they were not ashamed when seeing, and being naked they knew themselves. But they knew by perception and not by 20.5 action. For after they were cast out of paradise, having eaten of the tree, after a long time, it says, «Adam knew Eve his wife 20.6». How then can this be? And yet they saw each other being naked and knew themselves by sight; but not by action. But 20.7 the scripture called their being joined to one another «knowledge.» And it is accustomed to call both things knowledge. For again it says thus, «Jacob knew Leah his wife and she conceived and bore a son» and at first he knew her; for he was with her for seven years tending the flocks of Laban her father. He knew her with the knowledge of sight and of acquaintance, but he did not know her 20.8 also by action. «and he knew Rachel his wife» and again in another place, «And David grew old,» it says, «and they covered him with clothes, but he could not get warm, and they said to the king, 'Let a beautiful virgin be sought'.» And Abishag the Shunammite was found. And it says, «she was brought to the king and she lay with him and kept him warm; but David did not know her,» she who was with him, sharing his body and his bed. 20.9 So what kind of knowing does it mean? That through sight or that through action? and «the Lord knew those who are

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ζωῆς καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους», ὁ ποταμὸς ὁ ἀένναος, ὁ «εὐφραίνων τοῖς ὁρμήμασι τὴν πόλιν τοῦ θεοῦ», ὁ ἐκ τῆς πηγῆς προελθών, «ἐξ οὗπερ, ὥς φησι, 19.3 ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσι», τὸ σκῆπτρον ∆αυίδ, ἡ ῥίζα τοῦ Ἰεσσαί, τὸ ἄνθος τὸ ἀπ' αὐτῆς, ὁ λέων, ὁ βασιλεὺς ὁ ἐκ φυλῆς 19.4 Ἰούδα, τὸ πρόβατον τὸ λογικόν, ὁ λίθος ὁ ζῶν, ὁ «τῆς μεγάλης βουλῆς ἄγγελος», ὁ ἄνθρωπος ἐν ἀληθείᾳ γεγονὼς καὶ θεὸς ἐν ἀληθείᾳ ὑπάρχων, μὴ τραπεὶς τὴν φύσιν, μὴ ἀλλοιώσας τὴν θεότητα, ὁ γεννηθεὶς ἐν σαρκί, ὁ σαρκωθεὶς Λόγος. ὁ Λόγος σὰρξ γενόμενος, 19.5 ὁ ἔχων μεταξὺ τοῦ γενόμενος τὸ σάρξ «ὁ Λόγος» γὰρ οὐκ εἶπεν «ὁ γενόμενος», ἀλλὰ μετὰ τὸ εἰπεῖν ὁ Λόγος ἀπαρεμφάτως τίθησι τὸ «σάρξ», μετὰ δὲ τὸ σὰρξ λέγει «ἐγένετο», ἵνα τὸ ἐγένετο ἐκ Μαρίας δοκιμασθῇ, ἵνα ὁ Λόγος ἄνωθεν παρὰ πατρὸς κατελθὼν νοηθῇ, - 19.6 οὗτος ὁ ἅγιος ὁ ζῶν Λόγος, ὁ πρὸς πατρὸς θεός, «ὁ μεγάλης βουλῆς ἄγγελος», ὁ ἀγγέλλων τὰ τῆς βουλῆς τοῦ πατρός, «ὁ πατὴρ τοῦ μέλλοντος αἰῶνος», αὐτὸς εἶπεν «οὐδεὶς οἶδε τὴν ἡμέραν καὶ τὴν ὥραν οὔτε οἱ ἄγγελοι οἱ ἐν τῷ οὐρανῷ»· * καὶ γὰρ οὐκ οἴδασιν ὅτι 19.7 ὁ υἱὸς νοηματικῶς λέγει «εἰ μὴ μόνος ὁ πατήρ». εἰ τοίνυν οἶδεν ὁ υἱὸς τὸν πατέρα, μείζων δὲ ὁ πατὴρ καὶ τῆς ἡμέρας καὶ τῆς ὥρας, καὶ οὐδεὶς ἀμφιβάλλει, πῶς ἄρα ὁ τὸ μεῖζον εἰδὼς τὸ ἧσσον ἀγνοεῖ; οὐδὲ γὰρ οἶδέ τις τὸν πατέρα εἰ μὴ ὁ υἱὸς καὶ οὐδεὶς οἶδε τὸν υἱὸν εἰ μὴ ὁ πατήρ. ὡς γὰρ μέγας ὁ πατήρ, ὅτι οἶδε τὸν υἱόν, οὕτως 19.8 καὶ ὁ υἱὸς μέγας, ὅτι οἶδε τὸν πατέρα. εἰ οἶδε τοίνυν τὸν πατέρα, τὸ μεῖζον, τὸ μικρὸν πῶς ἀγνοεῖ, τουτέστι τὴν ἡμέραν καὶ τὴν ὥραν; ἐρεύνησον τὰς θείας γραφὰς καὶ μάθε τοῦ ἁγίου πνεύματος τὴν δύναμιν, καὶ αὐτὸ τὸ πνεῦμα τὸ γινῶσκον τὸν πατέρα καὶ τὸν υἱὸν ἀποκαλύψει σοι τὴν τοῦ Λόγου τοῦ υἱοῦ τοῦ θεοῦ γνῶσιν, ἵνα μὴ πλανηθῇς τῆς ἀληθείας καὶ ἀπολέσῃς τὴν σεαυτοῦ ψυχήν. 20.1 ∆ύο γὰρ γνώσεις ἐν τῇ θείᾳ γραφῇ, δύο εἰδήσεις, μία κατὰ ἐνέργειαν καὶ μία κατὰ εἴδησιν. ἵνα δὲ ἀπὸ παραδειγμάτων τὰ ὅμοια παραστήσω, εἰς τὸ διὰ πολλῶν ἐξομαλισθῆναι τὴν πεπλανημένην σου 20.2 διάνοιαν καὶ τῶν τοῦτο φρονούντων, μάθε τί λέγει ἡ γραφὴ περὶ τοῦ Ἀδάμ· «ἦσαν» φησί «γυμνοὶ ἐν τῷ παραδείσῳ καὶ οὐκ ᾐσχύνοντο». 20.3 τυφλοὶ δὲ οὐκ ἦσαν· ἔβλεπον γάρ· εἰ μὴ γὰρ ἔβλεπον, πῶς εἶδον τὸ ξύλον, ὅτι «καλὸν εἰς βρῶσιν καὶ ὡραῖον τοῦ κατανοῆσαι»; «καὶ λαβοῦσα» φησίν «ἡ γυνὴ ἔφαγε καὶ ἔδωκε καὶ τῷ ἀνδρὶ αὐτῆς τῷ μετ' 20.4 αὐτῆς». ἄρα οὖν οὐκ ἦσαν τυφλοί, ἀλλ' ἠνεῳγμένους εἶχον τοὺς ὀφθαλμούς· γυμνοὶ δὲ ὄντες οὐκ ᾐσχύνοντο βλέποντες, καὶ γυμνοὶ ὄντες ἑαυτοὺς ᾔδεισαν. ᾔδεισαν δὲ κατὰ εἴδησιν καὶ οὐ κατὰ 20.5 πρᾶξιν. μετὰ γὰρ τὸ ἐκβληθῆναι τοῦ παραδείσου βεβρωκότας τοῦ ξύλου, μετὰ πολὺν χρόνον φησίν «ἔγνω ὁ Ἀδὰμ Εὔαν τὴν γυναῖκα 20.6 αὐτοῦ». πῶς τοίνυν ἔσται τοῦτο; καίτοι γε ἑώρων ἀλλήλους γυμνοὶ ὄντες καὶ ᾔδεισαν ἑαυτοὺς τῇ ὁράσει· ἀλλ' οὐ τῇ πράξει. τὸ δὲ 20.7 ἀλλήλοις συναφθῆναι γνῶσιν εἶπεν ἡ γραφή. οἶδε δὲ καλεῖν εἴδησιν καὶ εἴδησιν. πάλιν γὰρ οὕτω λέγει «ἔγνω Ἰακὼβ Λείαν τὴν γυναῖκα αὐτοῦ καὶ συλλαβοῦσα ἔτεκε» καὶ τὸ πρῶτον μὲν ᾔδει αὐτήν· σὺν αὐτῇ γὰρ ἑπτὰ ἔτη ἦν ποιμαίνων τὰ πρόβατα Λαβὰν τοῦ πατρὸς αὐτῆς. εἴδησιν δὲ τὴν δι' ὁράσεως καὶ διὰ γνώσεως ᾔδει, οὐκ ἔγνω 20.8 δὲ καὶ διὰ πράξεως. «καὶ ἔγνω Ῥαχὴλ τὴν γυναῖκα αὐτοῦ» καὶ πάλιν ἐν ἑτέρῳ τόπῳ «καὶ ἐγήρασε ∆αυίδ» φησί «καὶ ἔσκεπον αὐτὸν ἱματίοις, καὶ οὐκ ἐθερμαίνετο, καὶ εἶπον τῷ βασιλεῖ ζητηθήτω παρθένος καλή». καὶ εὑρέθη Ἀβισὰκ ἡ Σουμανῖτις. καί φησιν «ἠνέχθη τῷ βασιλεῖ καὶ συνεκοιμᾶτο αὐτῷ καὶ συνέθαλπεν αὐτόν· καὶ οὐκ ἔγνω αὐτὴν ∆αυίδ», τὴν σὺν αὐτῷ, τὴν σύσσωμον καὶ σύμπλευρον. 20.9 ἄρα ποίαν εἴδησιν λέγει; τὴν δι' ὁράσεως ἢ τὴν διὰ πράξεως; καί «ἔγνω κύριος τοὺς