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for another six days, showing through visions that very creation of the world, working face to face the work of each day, for example, on the first day the first heaven and earth, a house of immense size, and within it water, air, fire mingled in the earth, darkness, angels, bringing forth everything all at once from what was in no way and nowhere existent. Then, using a voice for the instruction of the angels, he also brings forth the light into that very house, illuminating everything as with a lamp. 3.14 Then on the second day, out of the water he constructs the firmament, which he binds in the middle of the height of the heaven, dividing the waters above and below, being placed between. Thus two spaces come into being, like an upper room and a lower room, of which he fitted the lower room to be a dwelling for this mortal and mutable life, and he prepared the upper room for the future immortal and immutable life. Note 3.15 After the firmament was made by God on the second day, which divided the one space and made it two spaces, the great Moses explained nothing further about the future state, that is, the upper space, but turned his whole account to this state, that is, the lower space, saying how he gathered the waters and brought forth from the earth the green things and the trees; likewise he adorned the heaven with stars, and again from the waters he brought forth the birds and the water animals, likewise again from the earth living irrational animals and man. 3.16 Then again, having been commanded to make the tabernacle in imitation of the world, he made the one tabernacle into two by dividing it with the veil, an inner and an outer; and into the outer one the priests continually performed the services, as if in this world, but into the inner one, except once a year the high priest alone, he did not enter, as if into the upper space in the heavens; for this reason also the inner tabernacle was continually inaccessible to them, as it held the type of the heavenly things. 3.17 Having explained laws and burdens and punishments and disciplines for transgressors, God, suitably explaining what he was entrusted to explain, tending toward discipline, preparing also to work wonders, for instance, afflicting the Egyptians with various plagues and punishments, likewise also what he did in the desert for the sins and transgressions of the Israelites, so that he destroyed all of that generation, leaving from them but only two, having himself also come to an end with that generation. 3.18 But when the Lord Christ came for the salvation of the whole world to end the present state, and to reveal the future one, and while he was openly proclaiming that the kingdom of heaven had drawn near, he also performed miracles suitably to his proclamation for the benefit of men, not having done a single one at all for the punishment of man: freeing the demon-possessed, healing the sick, strengthening the paralyzed, making the lame stand up, reforming the eyes of the blind, opening the ears of the deaf, loosening the tongues of the mute, cleansing lepers, changing the withered to a temperate life, by power stopping the hemorrhaging flows of people, restoring the dead who were corrupted and stinking and preparing the living to complete their course, proclaiming inviolable treasures to the poor, calming the violence of spirits and the wrath of the sea by a rebuke, and all the other things which are fitting for the evangelical proclamation and the future state. For in that state a demon does not trouble, sickness is not present, weakness is banished, harm of limbs and incontinence and want, and flows of blood and movements of the elements, and the last enemy, death, is destroyed. 3.19 When the Jews observed all these things, since they saw him perform not even one sign for the punishment of men, except only two, but not against a man, but against the swine and the fig tree, against irrational and inanimate things, these also having been done for a demonstration of his power, they attempted to accuse him, saying: "We wish to see a sign from you," that is, like Moses' against

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ἐπὶ ἑτέραις ἓξ ἡμέραις δεικνύων δι' ὀπτασιῶν αὐτὴν ἐκείνην τὴν κοσμοποιΐαν, κατὰ πρόσωπον ἐργαζόμενος τὸ καθ' ἡμέραν, οἷον ἐν τῇ πρώτῃ ἡμέρᾳ οὐρανὸν τὸν πρῶτον καὶ γῆν, οἶκον παμμεγέθη, καὶ ἔσωθεν αὐτοῦ ὕδωρ, ἀέρα, πῦρ τὸ ἀναμεμιγμένον ἐν τῇ γῇ, σκότος, ἀγγέλους, ὑφ' ἓν ἀθρόως ἐκ τοῦ μηδαμῆ μηδαμῶς ὄντος πάντα παραγαγών. Τότε φωνῇ χρησάμενος πρὸς παιδείαν τῶν ἀγγέλων παράγει καὶ τὸ φῶς εἰς αὐτὸν τὸν οἶκον, φωτίσας πάντα ὡς ἐπὶ λύχνου. 3.14 Εἶτα τῇ δευτέρᾳ ἡμέρᾳ ἐκ τοῦ ὕδατος κατασκευάζει τὸ στερέωμα, ὃ συνδεῖ καταμέσοθεν τοῦ ὕψους τοῦ οὐρανοῦ, μερίζον τὰ ὕδατα ἄνωθεν καὶ κάτωθεν μεσολαβοῦν. Γίνονται οὖν χῶροι δύο ὡσανεὶ ἀνάγαιον καὶ κατάγαιον, ὧν τὸ μὲν κατάγαιον ἥρμοσεν εἰς δίαιταν εἶναι τῷ θνητῷ καὶ τρεπτῷ βίῳ τούτῳ, τὸ δὲ ἀνάγαιον τῷ μέλλοντι ἀθανάτῳ καὶ ἀτρέπτῳ βίῳ προητοίμασεν. Παραγραφή 3.15 Μετὰ τὸ γενέσθαι παρὰ Θεοῦ τῇ δευτέρᾳ ἡμέρᾳ τὸ στερέωμα τὸ μεσάσαν τὸν ἕνα χῶρον καὶ ποιῆσαν αὐτὸν δύο χώρους, οὐδὲν ἔτι περὶ τῆς μελλούσης καταστάσεως, τουτέστι τοῦ ἀνωτέρου χώρου, ὁ μέγας Μωϋσῆς ἐξηγήσατο, ἀλλὰ πάντα τὸν λόγον ἔτρεψε περὶ ταύτην τὴν κατάστασιν, τουτέστι τὸν κατώτερον χῶρον, λέγων ὡς συνήγαγε τὰ ὕδατα καὶ ἐξήγαγεν ἐκ τῆς γῆς τὰ χλωρὰ καὶ τὰ ξύλα, ὁμοίως τὸν οὐρανὸν ἄστροις κατεκόσμησε καὶ πάλιν ἐκ τῶν ὑδάτων ἐξήγαγε τὰ πτηνὰ καὶ τὰ ἔνυδρα ζῷα, ὁμοίως πάλιν ἐκ τῆς γῆς ζῷα ἔμψυχα ἄλογα καὶ τὸν ἄνθρωπον. 3.16 Εἶτα πάλιν κελευσθεὶς τὴν σκηνὴν ποιῆσαι κατὰ μίμησιν τοῦ κόσμου, τὴν μίαν σκηνὴν διελὼν διὰ τοῦ καταπετάσματος εἰς δύο πεποίηκεν, ἐσωτέραν καὶ ἐξωτέραν· καὶ εἰς μὲν τὴν ἐξωτέραν διαπαντὸς οἱ ἱερεῖς τὰς λατρείας ἐπετέλουν, ὡσανεὶ ἐν τῷ κόσμῳ τούτῳ, εἰς δὲ τὴν ἐσωτέραν, εἰ μὴ ἅπαξ τοῦ ἐνιαυτοῦ μόνος ὁ ἀρχιερεύς, οὐκ εἰσήρχετο, ὡσανεὶ ἐν τῷ ἀνωτέρῳ χώρῳ ἐν τοῖς οὐρανοῖς· διὰ τοῦτο καὶ ἄβατος αὐτοῖς ἦν διαπαντὸς ἡ ἐσωτέρα σκηνή, ὡς τύπον ἐπέχουσα τῶν οὐρανίων. 3.17 Νόμους δὲ καὶ βάρη καὶ κολαστήρια καὶ παιδείας τοῖς παραβαίνουσιν ἐξηγησάμενος, καταλλήλως ὁ Θεὸς ὧν ἐπιστεύθη ἐξηγήσασθαι, εἰς παιδείαν συντείνοντα, παρασκευάσας καὶ θαυματουργεῖν, οἱονεὶ τοὺς Αἰγυπτίους διαφόροις πληγαῖς καὶ τιμωρίαις περιβαλών, ὁμοίως καὶ ὅσα πεποίηκεν ἐν τῇ ἐρήμῳ ἐπὶ ταῖς ἁμαρτίαις καὶ παραβάσεσι τῶν Ἰσραηλιτῶν, ὡς πάντας ἀπώλεσε τοὺς τῆς γενεᾶς ἐκείνης, μὴ καταλείψας ἐξ αὐτῶν εἰ μὴ δύο καὶ μόνους, τέλος ἐσχηκὼς καὶ αὐτὸς σὺν τῇ γενεᾷ ἐκείνῃ. 3.18 Τοῦ δὲ ∆εσπότου Χριστοῦ παραγενομένου ἐπὶ σωτηρίᾳ παντὸς τοῦ κόσμου παῦσαι μὲν τὴν παροῦσαν κατάστασιν, ἀναδεῖξαι δὲ τὴν μέλλουσαν, καὶ διαρρήδην αὐτοῦ κηρύττοντος ἠγγικέναι τὴν βασιλείαν τῶν οὐρανῶν καταλλήλως τῷ κηρύγματι καὶ τὰ θαύματα πεποίηκεν ἐπὶ εὐεργεσίᾳ τῶν ἀνθρώπων, μήτε ἓν τὸ σύνολον ἐπὶ τιμωρίᾳ ἀνθρώπου πεποιηκώς, δαιμονῶντας ἐλευθερῶν, νοσοῦντας ἰώμενος, παρειμένους ῥωννύς, χωλοὺς ἀνορθῶν, τυφλῶν ἀναπλάττων ὀφθαλμούς, κωφῶν διανοίγων ἀκοάς, μογιλάλων ἀπολύων τὰς γλώσσας, λεπροὺς καθαίρων, ξηροὺς εἰς εὔκρατον μεταβάλλων βίον, πηγὰς αἱμορραγεῖς τῶν ἀνθρώπων ἀποφράττων δυνάμει, νεκροὺς διαφθαρέντας καὶ ὄζοντας ἀναχαλκεύων καὶ ζῶντας δρόμον ἐκτελεῖν παρασκευάζων, ἀσύλους θησαυροὺς πτωχοῖς εὐαγγελιζόμενος, πνευμάτων βίας καὶ θαλάττης θυμὸν ἐπιτιμήσει καταπαύων, καὶ τἄλλα πάντα ἅπερ ἁρμόδια τυγχάνει τοῦ εὐαγγελικοῦ κηρύγματος καὶ τῆς μελλούσης καταστάσεως. Ἐν αὐτῇ γὰρ τῇ καταστάσει δαίμων οὐκ ἐνοχλεῖ, ἀσθένεια οὐ πάρεστι, μαλακία φυγαδεύεται, μελῶν βλάβη καὶ ἀκρασία καὶ ἔνδεια, καὶ αἱμάτων πηγαὶ καὶ στοιχείων κινήσεις, καὶ ἔσχατος ἐχθρὸς ὁ θάνατος ἀναιρεῖται. 3.19 Ταῦτα πάντα θεωρούντων τῶν Ἰουδαίων, ἐπειδὴ οὔτε ἓν σημεῖον εἶδον αὐτὸν πεποιηκότα ἐπὶ τιμωρίᾳ ἀνθρώπων, εἰ μὴ δύο μόνον, οὐκ ἐπὶ ἄνθρωπον δέ, ἀλλ' ἐπὶ τοὺς χοίρους καὶ τὴν συκῆν, εἰς ἄλογα καὶ ἄψυχον, πρὸς ἔνδειξιν καὶ αὐτὰ γενόμενα τῆς αὐτοῦ δυνάμεως, ἐπεχείρουν ἐγκαλεῖν αὐτῷ λέγοντες· "Θέλομεν ἀπὸ σοῦ σημεῖον ἰδεῖν", τουτέστιν ὅμοιον Μωϋσέως ἐπὶ