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He destroyed. 21 Deliver my soul from the sword. It is Jesus who speaks this verse also, and he can say this both about his own soul, which he had authority to lay down and to take up again, and about every soul made his own. And just as each of the saints is no longer called simply a man, but a man of God, so the soul that has resolved to please God is no longer called simply a soul, but a soul of God. In both ways, therefore, he says these things about his own soul, both the one which he assumed, and every one made his own. And the sword sometimes signifies punishment; as when it is said: “all the sinners of the people will die by the sword”; for it has never happened in history that the entire people was slain by the sword. Some of them died, but not all. But it means this: all the sinners will be tried by punishment. And sometimes it also indicates an evil power and the devil himself; for when it is said to Mary: "and a sword will pierce through your own soul," it means the adversary. And when he suggests or wishes to suggest thoughts to someone, but that soul does not accept them, it passes through it. Just as the arrow 42 that is sent, when it is not sent at the target, passes by the one being shot at. He cast into Judas, he dared against Judas. That one was not secure, he did not keep the command: “give no opportunity to the devil,” and it did not pass him by; for it entered into him. But the one who says, "When the evil one turned away from me, I did not know him," had the sword passing by. But "not to know" here does not mean ignorance, but not to have experienced. So those who hold someone in contempt are also accustomed to say, even if he is present, even if he exists: "I do not know." Question: The word "deliver"? - "Deliver" does not necessarily mean this: "I have been captured and am under it, deliver me." Deliver me so that I may not suffer anything from it. Question: Who says it? - They wish to say this: "If he speaks about his soul, who is the one speaking? It is the body that is speaking." But those who say such things are mistaken. In composite beings, each of the components is spoken of as the whole composition. "May your whole spirit and soul and body." Is the spirit something other than the men, and the soul another, and the body? So they themselves posit. We often say of a city, that a bad city has bad rulers, a bad populace, bad laws, not right ones. What is the city apart from the bad rulers and the counselors and the populace? And just as we speak about the human body, that there is a head of the body, a face of the body, a hand of the body, a foot, the body is not something other than these, yet each part is other than the body itself. Those who are well-versed in logic easily understand these things. See: all things having sensation and soul are animals, and I say that man is not animal, nor is horse, nor ox. By this I mean that man is not the whole genus, he is not the whole animal. And I say that the particular species are different from the animal. But I do not say that all of them together are other than it, but that they are it. So also in the case of the body, I say the hand is other than the body of the man, and the foot, the head. But all of them are not other than the body, but each is different from the whole body. It is the same in the case of man. If he says: "my soul and my body and my spirit," each is other than the composite man. But all together are not other than him. If, therefore, he says "my soul"—for this is not written about Jesus alone. And each man says this: "Why are you so sorrowful, O my soul?"; "My flesh is changed for want of oil." And "my spirit": "and my spirit was troubled." Each, therefore, is different from the composite. But all taken together I do not say are different from the composite, but each—if therefore he says "my soul," it is the composite man who says these things. Behold, at least, he said: "and my bones and my soul," see, "and my spirit." 21 and my only-begotten from the hand of the dog. He said: "For many dogs have surrounded me."

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κατέλυσεν. 21 ῥῦσαι ἀπὸ ῥομφαίας τὴν ψυχήν μου. Ἰησοῦς ἐστιν καὶ τοῦτον τὸν στίχον ὁ λέγων, καὶ δύναται καὶ περὶ τῆς ἑαυτοῦ ψυχῆς τοῦτο λέγειν ἧς ἔσχεν ἐξ ουσίαν θεῖναι καὶ λαβεῖν αὐτήν, καὶ περὶ πάσης οἰκειωθείσης αὐτῷ ψυχῆς. ὡς δὲ λέγεται ἕκαστος τῶν ἁγίων οὐχ ἁπλῶς ἔτι ἄνθρωπος, ἀλλὰ θεοῦ ἄνθρωπος, οὕτως ἡ εὐαρεστεῖν προθεμένη θεῷ ψυχὴ οὐχ ἁπλῶς ἔτι ψυχὴ λέγεται, ἀλλὰ θεοῦ ψυχή. ἑκατέρως οὖν περὶ τῆς ἑαυτοῦ ψυχῆς ταῦτα λέγει καὶ ἧς ἀνείληφεν, καὶ πάσης τῆς οἰκειωθείσης αὐτῷ. σημαίνει δέ ποτε ἡ ῥομφαία τὴν κόλασιν· ὡς ἐὰν λέγηται· "ἐν ῥομφαίᾳ τελευτήσουσιν πάντες ἁμαρτωλοὶ λαοῦ"· μὴ γὰρ γέγονέν ποτε ἐπὶ ἱστορίας ὥστε ξίφει πάντα τὸν λαὸν ἀναιρεθῆναι. τινὲς ἐξ αὐτοῦ ἀπέθνῃσκον, οὐ μὴν πάντες. λέγει δὲ τοῦτο· οἱ ἁμαρτωλοὶ πάντες πειρασθήσονται κολάσεως. δηλοῖ δὲ ἐνίοτε καὶ πονηρὰν δύναμιν καὶ αὐτὸν τὸν διάβολον· ὅταν γὰρ λέγηται πρὸς τὴν Μαρίαν· "καὶ σοῦ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία", τὸν ἀντικείμενον λέγει. ὅταν δὲ ὑποβάλῃ τινὶ ἢ θελήσῃ ὑποβαλεῖν ἐνθυμήματα, μὴ παραδέξηται δὲ ἡ ψυχὴ ἐκείνη, διέρχεται αὐτήν. ὡς τὸ βέλος 42 τὸ πεμπόμενον ὅταν μὴ κατὰ σκοπὸν πεμφθῇ, διε´̣ρχεται τὸν τοξευόμενον. ἔβαλεν εἰς τὸν Ἰούδαν, ἐπετόλμησεν κατὰ τοῦ Ἰούδα. οὐκ ἠσφαλίσατο ἐκεῖνος, οὐκ ἐφύλαξεν τό· "μὴ δῶτε τόπον τῷ διαβόλῳ", καὶ οὐ παρελήλυθεν αὐτόν· εἰς αὐτὸν γὰρ̣ εἰσῆλθεν. ὁ δὲ λέγων· "ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίγνωσκον", παρερχομένην εἶχεν τὴν ῥομφαίαν. τὸ μὴ γνῶναι δὲ ὧδε οὐ τὴν ἄγνοιαν λέγει, ἀλλὰ τὸ μὴ πεπειρᾶσθαι. εἰώθασ̣ιν̣ οὖν καὶ οἱ εὐτελίζοντές τινα λέγειν, εἰ καὶ πάρεστιν, εἰ καὶ ἔστιν· "οὐκ οἶδα". ἐπερ · τὸ "ῥῦσαι"; -μήτ̣ο̣ι τὸ "ῥῦσαι" πάντως τοῦτο σημαίνει ὅτι· "ἑαλωκότα με καὶ ὑπ' αὐτὴν ὄντα ῥῦσαί με". ῥῦσαί με ἵνα μὴ πάθω τι ὑπ' αὐτῆς. ἐπερ · τίς λέγει; -ἐκεῖνοι τοῦτο βούλονται λέγειν ὅτι· "εἰ περὶ ψυχῆς λέγει ἑαυτοῦ, τίς ἐστιν ὁ λέγων; σῶμά ἐστιν τὸ λέγον". σφάλλονται δὲ οἱ τοιαῦτα λέγοντες. ἐν τοῖς συνθέτοις ἕκαστον τῶν ἐν τῇ συνθέσει ὅλης τῆς συνθέσεως λέγεται. "ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα". ἦ ἄλλο ἐστὶν τὸ πνεῦμα παρὰ τοὺς ἀνθρώπους καὶ ἡ ψυχὴ ἄλλη καὶ τὸ σῶμα; τιθεῖσιν οὖν αὐτοί. λέγομεν πολλάκις περὶ πόλεως, ὅτι κακὴ πόλις κακοὺς ἄρχοντας ἔχει, κακὸν δῆμον, κακοὺς νόμους, οὐκ ὀρθούς. τίς ἐστιν ἡ πόλις παρὰ τοὺς ἄρχοντας τοὺς κακοὺς καὶ τοὺς βουλευτὰς καὶ τὸν δῆμον; καὶ ὥσπερ περὶ τοῦ σώματος τοῦ ἀνθρωπείου λέγομεν, ὅτι κεφαλὴ σώματος, πρόσωπον σώματος, χεὶρ σώματος, πούς, μὴ ἄλλο ἐστὶν τὸ σῶμα παρὰ ταῦτα, ἕκαστον δὲ ἄλλο παρ' αὐτό ἐστιν. οἱ τὰ λογικὰ καλῶς πεποιηκότες ῥᾳδίως ταῦτα νοοῦσιν. ἴδε· πάντα τὰ αἴσθησιν καὶ ψυχὴν ἔχοντα ζῷά ἐστιν, καὶ λέγω ὅτι οὐκ ἔστιν ἄνθρωπος τὸ ζῷον οὐδὲ ἵππος οὐδὲ βοῦς. τοῦτο δὲ λέγω ὅτι ὁ ἄνθρωπος οὐκ ἔστιν ὅλον τὸ γένος, οὐκ ἔστιν ὅλον τὸ ζῷον. καὶ λέγω τὰ καθέκαστα εἴδη ἕτερα εἶναι τοῦ ζῴου. πάντα δὲ ἅμα οὐ λέγω ἄλλα αὐτοῦ λέγω, ἀλλὰ αὐτὸ εἶναι. οὕτω καὶ ἐπὶ σώματος τὴν χεῖρα λέγω ἄλλην εἶναι παρὰ τὸ σῶμα τοῦ ἀνθρώπου, καὶ τὸν πόδα, τὴν κεφαλήν. πάντα δὲ οὔκ εἰσιν ἄλλα τοῦ σώματος, ἀλλ' ἕκαστον τοῦ ὅλου σώματος ἕτερόν ἐστιν. οὕτως ἔχει καὶ ἐπὶ τοῦ ἀνθρώπου. ἐὰν λέγῃ· "ἡ ψυχή μου καὶ τὸ σῶμά μου καὶ τὸ πνεῦμά μου", ἕκαστον ἄλλο ἐστὶν παρὰ τὸν σύνθετον ἄνθρωπον. ἅμα δὲ πάντα οὐχ ἕτερα αὐτοῦ ἐστιν. ἐὰν τοίνυν λέγῃ "ἡ ψυχή μου"-μὴ γὰρ περὶ τοῦ Ἰησοῦ μόνου τοῦτο κεῖται. καὶ ἕκαστος τῶν ἀνθρώπων τοῦτο λέγει· "ἵνα τί περίλυπος εἶ, ἡ ψυχή μου"; "ἡ σάρξ μου ἠλλοίωται δι' ἔλαιον". καὶ "τὸ πνεῦμά μου"· "καὶ ἔσκαλλεν τὸ πνεῦμά μου". ἕκαστον οὖν ἕτερόν ἐστιν παρὰ τὸ σύνθετον. πάντα δὲ ἅμα λαμβανόμενα οὐ τοῦ συνθέτου λέγω ἕτερα, ἀλλ' ἕκαστον-ἐὰν οὖν λέγῃ "ἡ ψυχή μου", ὁ σύνθετος ἄνθρωπός ἐστιν ὁ λέγων ταῦτα. ἰδοὺ γοῦν εἶπεν· "καὶ ὀστᾶ μου καὶ ψυχή μου", ἴδε, "καὶ πνεῦμά μου". 21 καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆν μου. εἶπεν· "ὅτι ἐκύκλωσάν με κύνες πολλοί".