19

and by night; it is possible because of the gloominess of the state of those being punished. but even if they despair, yet he himself will show his mercy even in the night. "and not to my folly"; I am not ignorant, crying out by night, I am not ignorant that you hear. 4 But you dwell in holy places, the praise of Israel. consider what he says; you who dwell in holy places and are the praise of all who have a pure heart and see you -for such are Israel- you have not forsaken me; for if you dwell in holy places, and the holy ones suffer something, they were not forsaken; for how could you be in them, and not simply, but the praise of Israel? And it is possible [to understand] "but you dwell in holy places" thus; even if some have encompassed me with a miserable death and you seem on this account to be separated from me, yet you dwell in the holy ones, in those I teach, in those I think. But if you are present in these, I have not been forsaken. And it is possible for "holy places" to be understood universally, both of the blessed rational beings and of holy men and of the very mysteries of the kingdom of the heavens. And God, being present everywhere, is found in such things, and all such things are his temple, a manifold temple. You are praise, then, in Israel; for the one who is truly discerning and "has the mind of Christ," in which he sees God, is not afflicted. But you are "the praise of Israel"; "in you we will be praised all the day long." 5 In you our fathers hoped. Our fathers, having hoped in you, were heard "and were not put to shame"; for, always receiving their prayers, you brought them to favor, even if they died in afflictions; for your hearing them as they cried out is not this: to make them free from 28 afflictions, but to be free from the harm brought on by the afflictions; for thus was also interpreted: "lead us not into temptation." Therefore, even if the saints seem not to be heard when they pray, they are heard then all the more, because by remaining in their afflictions they are shown to be athletes. Since what achievement is it, if by praying he departs from afflictions? But: from the person of the Savior, the [phrase] "our fathers"? —you know that in many things he numbers himself according to his humanity. 5-6 They hoped, and you delivered them; to you they cried out and were saved. not by bringing on nothing gloomy, but by conquering in afflictions. "To you they cried out." Having cried out, they were saved. But we take the cry to be intense prayer; for we do not cry out with a loud voice; for thought is the word of the soul, it is the voice of the inner man. 6- 7 In you they hoped and were not put to shame. But I am a worm and not a man. The fathers, having cried out to you, were not put to shame; for they obtained what they expected, what they hoped for. Here he teaches freedom from pride: "I am a worm and not a man." He does not deny himself to be a man, but to be a man of such a kind, since neither does he literally call himself a worm. I am not, therefore, that man, about whom it is said: "for where there is strife and jealousy among you, are you not men?" But I hold to the same disposition toward them, on their behalf I endure all things. It is also possible to take it this way: since his body did not come from the deposit of a man's seed, but only from the matter taken from the one who bore him, on this account he calls himself a worm; for the worm is not produced from coupling, but from simple matter. And here from the simple matter underlying the female, his body was raised up with him. For "in her" he was "begotten" and "from her" he was "begotten." But other bodies are said to receive their formation "through women." Since, therefore, she did not have the conception from the seed of a man, he was not born through her, but from her. 7 A reproach of men and an outcast of the people. But I am a reproach not simply of men, but of "men." 8 All who see me have mocked me. some often wish to falsify the universal; for sometimes the universal is divided and otherwise becomes universal. If I say: "all men are mortal," I say this universally. But if I say that: "all the grammarians,"

19

καὶ νυκτός· δύναται διὰ τὸ σκυθρωπὸν τῆς καταστάσεως τῶν κολαζομένων. πλὴν εἰ κἀκεῖνοι ἀφελπίζουσιν, ἀλλ' αὐτὸς δηλώσει καὶ ἐν τῇ νυκτὶ τὸν ἔλεον αὐτοῦ. "καὶ οὐκ εἰς ἄνοιαν ἐμοί"· οὐκ ἀγνοῶ κράζων νυκτός, οὐκ ἀγνοῶ ὅτι ἐπακούεις. 4 σὺ δὲ ἐν ἁγίοις κατοικεῖς, ὁ ἔπαινος τοῦ Ἰσραήλ. θεώρει τί λέγει· σὺ ὁ ἐν ἁγίοις κατοικῶν καὶ ἔπαινος ὢν πάντων τῶν καθαρὰν καρδίαν ἐχόντων καὶ ὁρώντων σε -οἱ τοιοῦτοι γάρ εἰσιν ὁ Ἰσραήλ-οὐκ ἐνκατέλειψάς με· εἰ γὰρ ἐν ἁγίοις κατοικεῖς, πάσχουσιν δέ τι οἱ ἅγιοι, οὐκ ἐνκατελείφθησαν ἐκεῖνοι· πῶς γὰρ ἐν αὐτοῖς ἦς ἄν, καὶ οὐχ ἁπλῶς, ἀλλ' ἔπαινος τοῦ Ἰσραήλ; δυνατὸν δὲ καὶ τὸ "σὺ δὲ ἐν ἁγίοις κατοικεῖς" οὕτως· εἰ καὶ οἰκτρῷ θανάτῳ περιέβαλόν μέ τινες καὶ δοκεῖς κατὰ τοῦτο ἀπεσχοινίσθαι μου, ἀλλ' ἐν τοῖς ἁγίοις, ἐν τοἷς διδάσκω, ἐν οἷς φρονῶ, κατοικεῖς. εἰ δὲ ἐν τούτοις πάρει, οὐκ ἐνκατελείφθην. δύναται δὲ καθόλου τὰ ἅγια ληφθῆναι καὶ ἐπὶ τῶν μακαρίων λογικῶν καὶ ἐπὶ τῶν ἁγίων ἀνδρῶν καὶ ἐπ' αὐτῶν τῶν μυστηρίων τῆς βασιλείας τῶν οὐρανῶν. πανταχοῦ δὲ παρὼν θεὸς ἐν τοῖς τοιούτοις εὑρίσκεται, καὶ πάντα τὰ τοιαῦτα ναὸς αὐτοῦ εἰσιν, πολύτροπος ναός. ἔπαινος εἶ οὖν ἐν Ἰσραήλ· ὁ γὰρ ἀληθῶς διορατικὸς καὶ "νοῦν Χριστοῦ ἔχων", ἐν ᾧ ὁρᾷ τὸν θεόν, οὐ θλίβεται. σὺ δὲ εἶ "ὁ ἔπαινος τοῦ Ἰσραήλ"· "ἐν σοὶ ἐπαινεθησόμεθα ὅλην τὴν ἡμέραν". 5 ἐπὶ σοὶ ἤλπισαν οἱ πατέρες ἡμῶν. οἱ πατέρες ἡμῶν ἐπὶ σοὶ ἐλπίσαντες εἰσηκούσθησαν "καὶ οὐ κατῃσχύνθησαν"· ἀεὶ γὰρ τὰς εὐχὰς αὐτῶν δεχόμενος εἰς εὐμένειαν αὐτοὺς ἔφερες, κἂν θλίψεσιν ἐναπέθανον· τὸ γὰρ ἐπακοῦσαί σε αὐτῶν βοώντων οὐ τοῦτό ἐστιν τὸ ἐκτὸς 28 θλιβηρῶν αὐτοὺς ποιῆσαι, ἀλλὰ τὸ ἐκτὸς τῆς βλάβης τῆς ἐπιφερομένης ὑπὸ τῶν θλιβηρῶν· οὕτω γὰρ ἑρμηνεύθη καὶ τό· "μὴ εἰσενέγκῃς ἡμᾶς εἰς πειρασμόν". κἂν δοκῶσιν οὖν μὴ ἐπακούεσθαι οἱ ἅγιοι εὐχόμενοι, τότε μᾶλλον ἐπακούονται, ὅτι ἐνμένοντες τοῖς θλιβηροῖς ἀθληταὶ ἀποδείκνυνται. ἐπεὶ ποῖον κατόρθωμα, ἐὰν εὐχόμενος ἀποστῇ ἀπὸ τῶν θλιβηρῶν; ἐπερ· ἐκ προσώπου τοῦ σωτῆρος τὸ "οἱ πατέρες ἡμῶν"; -οἶδας ὅτι ἐν πολλοῖς ἀριθμεῖ ἑαυτὸν κατὰ τὸν ἄνθρωπον. 5-6 ἤλπισαν, καὶ ἐρύσω αὐτούς· πρὸς σὲ ἐκέκραξαν καὶ ἐσώθησαν. οὐ τῷ μηδὲν σκυθρωπὸν ἐπάγειν, ἀλλὰ τῷ ταῖς θλίψεσιν νικᾶν. "πρὸς σὲ ἐκέκραξαν". βοήσαντες ἐσώθησαν. τὴν βοὴν δὲ τὴν ἐπιτεταμένην εὐχὴν λαμβάνομεν· οὐδὲ γὰρ ἐν γεγωνῷ φωνῇ κράζομεν· ἡ νόησις γὰρ λόγος ἐστὶν ψυχῆς, φωνή ἐστιν τοῦ ἔσω ἀνθρώπου. 6- 7 ἐπὶ σοὶ ἤλπισαν καὶ οὐ καταισχύνθησαν. ἐγὼ δέ εἰμι σκώληξ καὶ οὐκ ἄνθρωπος. οἱ πατέρες κράξαντες πρὸς σὲ οὐ καταισχύνθησαν· τετυχήκασιν γὰρ ὧν προσεδόκουν, ὧν ἤλπιζον. ὧδε ἀτυφίαν διδάσκει· "ἐγὼ σκώληξ καὶ οὐκ ἄνθρωπός εἰμι". οὐκ ἀρνεῖται ἑαυτὸν τὸ ἄνθρωπον εἶναι, ἀλλὰ τὸ ἄνθρωπον τοιόνδε εἶναι, ἐπεὶ οὐδὲ σκώληκα ἑαυτὸν αἰσθητῶς λέγει. οὔκ εἰμι οὖν ὁ ἄνθρωπος ἐκεῖνος, περὶ οὗ λέγεται· "ὅπου γὰρ ἔρις καὶ ζῆλος ἐν ὑμῖν, οὐχὶ ἄνθρωποί ἐστε"; ἀλλ' ἐγὼ ἔχομαι τῆς αὐτῆς πρὸς αὐτοὺς διαθέσεως, ὑπὲρ αὐτῶν πάντα ἀναντλῶ. δυνατὸν δὲ καὶ τοῦτο λαβεῖν· ἐπεὶ οὐκ ἐκ καταβολῆς σπερμάτων ἀνδρὸς γέγονεν αὐτῷ τὸ σῶμα, ἀλλ' ἐκ μόνης τῆς ὕλης τῆς ἐκ τῆς κυούσης λαμβανομένης, κατὰ τοῦτο σκώληκα αὐτὸν λέγει· ὁ γὰρ σκώληξ οὐκ ἐκ συνδυασμοῦ γίνεται, ἀλλ' ἐξ ἁπλῆς ὕλης. καὶ ὧδε ἀπὸ τῆς ἁπλῆς ὕλης τῆς ὑποκειμένης τῇ θηλείᾳ συνανέστη αὐτῷ τὸ σῶμα. "ἐν αὐτῇ" γοῦν "γεγέννηται" καὶ "ἐξ αὐτῆς γεγέννηται". τὰ δὲ ἄλλα σώματα "διὰ γυναικῶν" λέγεται τὴν πλάσιν δέχεσθαι. ἐπεὶ οὖν αὕτη οὐκ ἐκ σπέρματος ἀνδρὸς ἔσχεν τὴν γονήν, οὐ δι' αὐτῆς γέγονεν, ἀλλ' ἐξ αὐτῆς. 7 ὄνειδος ἀνθρώπων καὶ ἐξουδένημα λαοῦ. ὄνειδος δέ εἰμι οὐχ ἁπλῶς τῶν ἀνθρώπων, ἀλλὰ τῶν "ἀνθρώπων". 8 πάντες οἳ θεωροῦντές με ἐξεμυκτήρισάν με. τινὲς τὸ καθόλου πολλάκις ψευδοποιεῖν βούλονται· τέμνεται γάρ ποτε τὸ καθόλου καὶ ἄλλως γίνεται καθόλου. ἐὰν λέγω· "πάντες οἱ ἄνθρωποι θνητοί εἰσιν", καθόλου τοῦτο λέγω. ἐὰν δὲ λέγω ὅτι· "πάντες οἱ γραμματικοί",