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possessing something casts a lot for it, but when something can go to many partners, they cast a lot for those things. If someone leaves behind a single-born son and uses him as successor, all the belongings of the deceased are his, and a lot is not cast. But when many come to the true heir saying: "We too are children of that one," a division of his garments takes place. But they divide not him, but the words only; for the same word is not found with the same meaning differently among heretics. Each one draws the word to his own mind and will. The diligent and truly faithful person therefore has the whole tunic of Jesus; he does not have it torn. Therefore he does not even cast a lot; it is all his. For even if those ones cast a lot and use the words, they do not become theirs, they do not become masters of them; for a wise man according to Christ comes into the midst and shows that what he thinks is his, is not his. Since: garments and clothing? -all the garments together are called clothing; but each by itself is not called clothing. And just as many sheep gathered together are called a flock, but each is not called a flock, and the people who have come together into the same place are called a people, but each is not called a people. 20 But you, O Lord, do not remove my help far from me. If those men have been zealous for these things, even if they bring affliction upon me, I have called on you not to stand aloof, "for affliction is near." But if affliction has drawn near from the calves and bulls that have surrounded me, from those who have scattered my bones, from those who became the cause for my tongue to cleave to my throat, yet do not you remove your help far away. Therefore, the resurrection of the savior happened immediately, immediately those who were scandalized were turned back to him. Therefore the help was not far away. But these things the man, according to the concept of the man, Jesus says: "do not remove my help far from me." The help which he demands comes not from any other but from God. But I said that, when God is mentioned, it does not always signify the Father by partitioning the Son, nor the Son by tearing away the Father; for the Godhead is one. And that this is so, we said the help is the resurrection from the dead. Where it is said that he handed himself over and raised himself, and where 41 the Father is said to have handed him over and raised him up, from which it is shown that the one resurrection and the one work done by Father and Son is done according to only one divine energy. Even if the Father does it, as God working he accomplishes this, and even if the Son, he does this as God. 20 Attend to my help. For if you attend to my help, the help has not been removed far away, but being near it has worked; for he says these things beforehand concerning men; for he has come not that he might primarily die and rise for himself, but for others. "by the grace of God he tasted death for every one." All died for themselves. This one by the grace of God tasted for all. "the love of God constrains us, having judged this very thing that if one died for all, then all died," so that those who have died may no longer be dead, "but live for him who died for them and rose again." A man can pay a human debt for another and can undertake blame for another and reproof. But no one can undertake death for another. And see indeed: he only tasted it, he did not gulp it down, he did not devour it. But he who is swallowed by death also swallows it himself. "Death has swallowed, having prevailed." This one swallowed death, having been swallowed by it. But since Jesus "committed no sin," and through the capture of sin, death is swallowed and it swallows the sinner-, therefore he tasted for every one; yet he tasted. And he has given the reason: "that through death he might destroy him who has the power of death." in death death

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κεκτημένος τι κλῆρον ἐπ' αὐτοῦ βάλλει, ἀλλ' ὅταν δύνηταί τι εἰς πολλοὺς κοινωνοὺς ἐλθεῖν, περὶ ἐκείνων κλῆρον βάλλουσιν. ἐάν τις καταλείψῃ μονογενῆ υἱὸν καὶ αὐτῷ χρήσηται διαδόχῳ, ἐκείνου ἐστὶν πάντα τὰ τοῦ τεθνεῶτος ὑπάρχοντα, καὶ οὐ βάλλεται κλῆρος. ὅταν δὲ πολλοὶ ἐπέλθωσιν τῷ ἀληθῶς κληρονόμῳ λέγοντες ὅτι· "καὶ ἡμεῖς τέκνα ἐσμὲν ἐκείνου", μερισμὸς γίνεται τῶν ἱματίων ἐκείνου. μερίζονται δὲ οὐκ αὐτόν, ἀλλὰ τὰς λέξεις μόνας· μὴ γὰρ σὺν τῷ αὐτῷ νοῒ ἡ αὐτὴ λέξις διαφόρως παρὰ αἱρεθικοῖς κεῖται. ἕκαστος πρὸς τὸ ἑαυτοῦ φρόνημα καὶ βούλημα ἕλκει τὴν λέξιν. ὁ σπουδαῖος οὖν καὶ πιστὸς ἀληθῶς ἔχει ὅλον τὸν χιθῶνα τοῦ Ἰησοῦ, οὐκ ἔχει αὐτὸν περιεσχισμένον· διὸ οὐδὲ κλῆρον βάλλει· αὐτοῦ ἐστιν ὅλος· κἂν γὰρ κλῆρον βάλωσιν ἐκεῖνοι καὶ χρήσωνται ταῖς λέξεσιν, οὐκ αὐτῶν γίνονται, οὐ κύριοι αὐτῶν γίνονται· παρέρχεται γὰρ εἰς μέσον σοφὸς ἀνὴρ κατὰ Χριστὸν καὶ δείκνυσιν ὅτι οὐκ αὐτοῦ ἐστιν ὃ νομίζει αὐτοῦ εἶναι. ἐπερ · ἱμάτια καὶ ἱματισμός; -ὅλα ὁμοῦ τὰ ἱμάτια ἱματισμὸς λέγεται· ἕκαστον δὲ καθ' ἑαυτὸ οὐ λέγεται ἱματισμός. καὶ ὥσπερ τὰ ἅμα πολλὰ συνειλεγμένα πρόβατα ἀγέλη λέγεται, ἕκαστον δὲ οὐ λέγεται ἀγέλη, καὶ οἱ ἄνθρωποι οἱ εἰς ταὐτὸ συνεληλυθότες δῆμος λέγονται, ἕκαστος δὲ οὐ λέγεται δῆμος. 20 σὺ δέ, κύριε, μὴ μακρύνῃς τὴν βοήθειάν μου. εἰ ἐκεῖνοι ταῦτα ἐσπούδασαν, εἰ καὶ θλῖψίν μοι ἐπιφέρουσιν, παρεκάλεσα δέ σε μὴ ἀποστῆναι, "ὅτι θλῖψις ἐγγύς". ἡ θλῖψις δὲ εἰ ἐγγὺς γέγονεν ἀπὸ τῶν κυκλωσάντων με μόσχων καὶ ταύρων, ἀπὸ τῶν διασκορπισάντων τὰ ὀστᾶ μου, ἀπὸ τῶν αἰτίων γεναμένων μοι ὥστε τὴν γλῶττάν μου κολληθῆναι τῷ λάρυγγι, ἀλλὰ σὺ μὴ μακρύνῃς τὴν βοήθειάν σου. εὐθέως οὖν ἡ ἀνάστασις γέγονεν τοῦ σωτῆρος, εὐθέως ἐπεστράφησαν πρὸς αὐτὸν οἱ σκανδαλισθέντες. οὐ γέγονεν οὖν μακρὰν ἡ βοήθεια. ταῦτα δὲ ὁ ἄνθρωπος, κατὰ τὴν ἐπίνοιαν τοῦ ἀνθρώπου ὁ Ἰησοῦς λέγει· "μὴ μακρύνῃς τὴν βοήθειάν μου". ἡ βοήθεια ἣν ἀπαιτεῖ οὐ παρ' ἄλλου τινὸς γίνεται ἢ παρὰ θεοῦ. εἶπον δὲ ὅτι, ὅταν θεὸς λέγηται, οὐ πάντως τὸν πατέρα σημαίνει ἀπομερίζων τὸν υἱὸν οὐδὲ τὸν υἱὸν ἀποσχίζων τὸν πατέρα· μία γάρ ἐστιν ἡ θεότης. καὶ ὅτι τοῦθ' οὕτως ἔχει, τὴν βοήθειαν εἴπομεν τὴν ἐκ νεκρῶν ἀνάστασιν. ὅπου μὲν λέγεται ἑαυτὸν παραδεδωκέναι καὶ ἐγηγερκέναι, ὅπου δὲ 41 ὁ πατὴρ λέγεται παραδεδωκέναι αὐτὸν καὶ ἀνεστακέναι, ἐξ οὗ παρίσταται ὅτι ἡ μία ἀνάστασις καὶ τὸ ἓν ἔργον ὑπὸ πατρὸς καὶ υἱοῦ γινόμενον κατὰ μόνην μίαν θεικὴν ἐνέργειαν γίνεται. κἂν ὁ πατὴρ ποιῇ, ω῾̣ς θεὸς ἐνεργῶν τοῦτο ἐργάζεται, κἂν ὁ υἱός, τοῦτο ποιεῖ ὡς θεός. 20 εἰς τὴν ἀντίλημψίν μου πρόσχες. ἐὰν γὰρ προσχῇς τῇ ἀντιλήμψει μου, ἡ βοήθεια οὐ μεμάκρυνται, ἀλλ' ὡς ἐγγὺς οὖσα ἐνήργησεν· λέγει γὰρ προηγουμένως ταῦτα περὶ τῶν ἀνθρώπων· ἐλήλυθεν γὰρ οὐχ ἵνα προηγουμένως αὐτὸς ἀπο̣θ̣άνῃ καὶ ἀναστῇ ἀλλὰ δι' ἄλλους. "χάριτι θεοῦ ὑπὲρ παντὸς ἐγεύσατο θανάτου". πάντες ὑπὲρ αὐτῶν ἀπέθανον. οὗτος χάριτι θεοῦ ὑπὲρ πάντων ἐγεύσατο. "ἡ ἀγάπη τοῦ θεοῦ συνέχει ἡμᾶς, κρίναντας αὐτὸ τοῦτο ὅτι εἰ εἷς ὑπὲρ πάντων ἀπέθανεν, ἄρα οἱ πάντες ἀπέθανον", ἵνα οἱ ἀποθανόντες μηκέτι ὦσιν νεκροί, "ἀλλὰ ζῶσιν ἐκείνῳ τῷ ὑπὲρ αὐτῶν ἀποθανόντι καὶ ἀναστάντι". ὄφλημά τις ἀνθρώπινον δύναται ἀποδοῦναι ὑπὲρ ἄλλου καὶ μέμψιν δύναται ὑπὲρ ἄλλου ἀναδέξασθαι καὶ ἔλεγχον. θάνατον δὲ ἄλλος ὑπὲρ ἄλλου οὐδεὶς δύναται ἀναδέξασθαι. καὶ ὅρα γε· ἐγεύσατο μόνον, οὐκ ἐρόφησεν αὐτόν, οὐ κατέφαγεν αὐτόν. ὁ δὲ καταπινόμενος ὑπὸ θανάτου καὶ αὐτὸς αὐτὸν καταπίνει. "κατέπιεν ὁ θάνατος ἰσχύσας". οὗτος κατέπιεν τὸν θάνατον ὁ καταποθεὶς ὑπ' αὐτοῦ. ἐπειδὴ δὲ Ἰησοῦς "ἁμαρτίαν οὐκ ἐποίησεν", διὰ δὲ τῆς ἁλώσεως τῆς ἁμαρτίας καταπίνεται ὁ θάνατος καὶ καταπίνει τὸν ἁμαρτάνοντα-, ὑπὲρ παντὸς οὖν ἐγεύσατο· πλὴν ἐγεύσατο. καὶ τὴν αἰτίαν ἀποδέδωκεν· "ἵνα διὰ τοῦ θανάτου καταργήσῃ τὸν τὸ κράτος ἔχοντα τοῦ θανάτου". ἐν θανάτῳ θάνατον