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God, "when you enter into the tabernacle of testimony." But according to the Hebrews, "sikera" is anything that can cause drunkenness. Then, next, he brings on the terrible things that consequently happened to them under Vespasian and Hadrian, the Roman emperors. And in their understanding, being deprived of the daily and rational bread of life, they hunger terribly, according to, "They will return in the evening, and will hunger like a dog, and will go around the city." And having denied the author of life, they have fallen into the death of the soul, and having turned away from the one who came to proclaim release to the captives and recovery of sight to the blind, they were delivered as captives to their spiritual enemies. Therefore, they were made dead not through a famine of bread, nor through a thirst for water, but through a famine of hearing the word of the Lord, and through a thirst for water, of which anyone who partakes from the Lord shall never thirst for eternity; for the Lord will not famish the souls of the righteous; nor does the seed of the righteous seek for bread; nor do the sons of the bridechamber fast while the bridegroom is with them. But the phrase, "Hades has enlarged its soul," reveals the suffering of those who are perishing. For not so the living being, nor the power stretched out to the dying. And by saying "mouth," he presented a certain place resulting from sin unto death, in the innermost, lightless part of the earth, receiving those who descend through a certain opening. And one is taken captive, being led away by deceit from the blessedness in paradise. And one is made dead, not having the life from the commandment. And he who by the nature of wickedness is separated from God descends into Hades, it creating a disposition contrary to the good. But from the opposite, the righteous man was raised with Christ, and sat together in the heavenly places. But they go down to Hades, first the glorious, who seem to be good, but have not acquired such works. Then the great ones. excelling the many in power and authority, those who are rich from injustice, or those who have an insatiable desire for more, and all pests, who teach 1916 wicked things by words, or by incitement to sin. But the Jew living according to the flesh rejoices in the earthly Jerusalem, not looking toward the blessedness laid up for the saints. And man is humbled, that is, simply the one who is greater according to common conceptions, and the power given to him from his first creation, because of his sympathy for things below. But he who has already been deemed worthy to be called a man, being softened toward the passions, is dishonored, having been deprived not simply of what is common, but also of the good that came to him from discipline. "For those who glorify me, I will glorify; and those who despise me shall be dishonored," he says in First Kings. And he who transgresses the commandments despises God. But the lofty eyes are of those who have lifted their mind to the height. For having beheld the one who made all things, and having become above the things of sense, through vainglory and attachment to material things, they were rightly humbled. But the Lord is exalted in judgment, according to the just retribution for the things that have been said. And for each right action we exalt God. For we succeed by the cooperation from him. Therefore he says, "I will exalt you, O Lord, for you have taken me up;" and again, we exalt him, beholding his wisdom, his power, his judgments; so that it is said of the righteous man, "The high praises of God are in his throat." And he who has seen the Lord exalted in his judgments, sees also the glory of his righteousness. But instead of, "And the plundered shall be fed like bulls," Symmachus says, "Their lambs shall graze." And strangers shall eat the desolate places of the transgressors; which also came to an end. For when the rulers of the people, leading like a herd of bulls, were led away into captivity, and were plundered in a foreign land, certain sojourners and settlers came and took possession of their desolate lands; which is what he said, "Strangers devour your land in your presence." The opposite of this was the case, when God fought for his own people. But now through another prophet God says, "Glean, glean, like a vine, the remnant of Israel. Return, as a grape-gatherer to his basket." Therefore this one also says,

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Θεὸς, "ἡνίκα ἂν εἰσπορεύεσθε εἰς τὴν σκηνὴν τοῦ μαρτυρίου." Σίκερα δὲ καθ' Ἐβραίους πᾶν ἐμποιῆσαι μέθην δυνάμενον. Εἶτα λοιπὸν ἐπάγει τὰ διὰ ταῦτα δεινὰ γενόμενα μὲν αὐτοῖς ὑπὸ Βεσπασιανοῦ καὶ Ἀδριανοῦ Ῥωμαίων αὐτοκρατόρων. Καὶ κατὰ διάνοιαν δὲ στερηθέντες τοῦ ἐπιουσίου καὶ λογικοῦ ἄρτου τῆς ζωῆς, λιμώττουσι δεινῶς, κατὰ τὸ, "Ἐπιστρέψουσιν εἰς ἑσπέραν, καὶ λιμώξουσιν ὡς κύων, καὶ κυκλώσουσι πόλιν." Καὶ τὸν ἀρχηγὸν τῆς ζωῆς ἀρνησάμενοι, τῷ τῆς ψυχῆς θανάτῳ περιπεπτώκασιν, ἀποστραφέντες τε τὸν ἐλθόντα κηρύξαι αἰχμαλώτοις ἄφεσιν, καὶ τυφλοῖς ἀνάβλεψιν, τοῖς νοητοῖς παρεδόθησαν αἰχμάλωτοι πολεμίοις. Ἐνεκρώθησαν οὖν οὐ διὰ λιμὸν ἄρτου, οὐδὲ διὰ δίψαν ὕδατος, ἀλλὰ διὰ λιμὸν τοῦ ἀκοῦσαι λόγον Κυρίου, καὶ διὰ δίψαν ὕδατος, οὗ τις ἐκ τοῦ Κυρίου μεταλαβὼν οὐ μὴ διψήσει εἰς τὸν αἰῶνα· οὐ λιμοκτονήσει γὰρ Κύριος ψυχὰς δικαίων· οὐδὲ τὸ σπέρμα τοῦ δικαίου ζητεῖ ἄρτους· οὐδὲ νηστεύουσιν οἱ τοῦ νυμφῶνος υἱοὶ παρόντος αὐτοῖς τοῦ νυμφίου. Τὸ δὲ, Ἐπλάτυνεν ὁ ᾅδης τὴν ψυχὴν αὐτοῦ, τὸ πάθος τῶν ἀπολουμένων δηλοῖ. Οὐ γὰρ τὸ ζῶον οὕτως, οὐδ' ἡ δύναμις ἐπιτεταμένη τοῖς ἀποθνήσκουσιν. Τὸ δὲ στόμα λέγων, παρέστησεν τόπον τινὰ ἐκ τῆς εἰς θάνατον ἁμαρτίας ἐνδοτάτω τῆς γῆς ἀφεγγῆ διὰ στομίου τινὸς τοὺς κατιόντας δεχόμενον. Αἰχμαλωτίζεται δέ τις, ἀπαχθεὶς ἀπάτῃ τῆς ἐν τῷ παραδείσῳ μακαριότητος. Νεκροῦται δὲ, τὴν ἐκ τῆς ἐντολῆς οὐκ ἔχων ζωήν. Εἰς ᾅδου δὲ κάτεισι ὁ φύσει κακίας τοῦ Θεοῦ χωρισθεὶς, τῷ ἀγαθῷ ποιούσης ἐναντίαν διάθεσιν. Ἐκ δὲ τῶν ἐναντίων ὁ δίκαιος συνηγέρθη Χριστῷ, καὶ συνεκάθισεν ἐν τοῖς ἐπουρανιοῖς. Κατίασι δὲ πρὸς ᾅδην, πρῶτον οἱ ἔνδοξοι, δοκοῦντες μὲν ἀγαθοὶ, μὴ τοιαῦτα δὲ τὰ ἕργα κτησάμενοι. Εἶτα οἱ μεγάλοι. δυνάμει καὶ ἀρχῇ τῶν πολλῶν ὑπερέχοντες, οἱ ἐξ ἀδικίας τε πλούσιοι, ἢ οἱ τὴν ἐπιθυμίαν τοῦ πλείονος ἀκόρεστον ἔχοντες, λοιμοί τε πάντες, οἱ διδάσκον 1916 τες πονηρὰ λόγοις, ἢ τῷ πρὸς ἁμαρτίαν ἐρεθισμῷ. Ἀγαλλιᾶται δὲ ἐν Ἰερουσαλὴμ τῇ γηΐνῃ, ὁ κατὰ σάρκα ζῶν Ἰουδαῖος, πρὸς τὴν ἀποκειμένην τοῖς ἁγίοις μὴ βλέπων μακαριότητα. Ταπεινοῦται δὲ ἄνθρωπος μὲν ἁπλῶς ὁ κατὰ τὰς κοινὰς ἐννοίας μείζων, καὶ τὴν δύναμιν τὴν ἐκ πρώτης αὐτῷ δοθεῖσαν κατασκευῆς, διὰ τὴν πρὸς τὰ κάτω συμπάθειαν. Ὁ δὲ καταξιωθεὶς ἤδη χρηματίζειν ἀνὴρ, πρὸς τὰ πάθη μαλακιζόμενος, ἀτιμάζεται ζημειωθεὶς οὐ τὸ κοινὸν ἁπλῶς, ἀλλὰ καὶ τὸ ἐξ ἀσκήσεως αὐτῷ γεγονὸς ἀγαθόν. "Τοὺς γὰρ δοξάζοντάς με, δοξάσω· καὶ οἱ ἐξουθενοῦντές με, ἀτιμασθήσονται," φησὶν ἐν πρώτῃ Βασιλειῶν. Ἐξουθενοῖ δὲ Θεὸν ὁ παραβαίνων τὰς ἐντολάς. Ὀφθαλμοὶ δὲ μετέωροι τῶν τὴν διάνοιαν εἰς τὸ ὕψος ἀράντων. Θεασάμενοι γὰρ τὸν τὰ πάντα ποιήσαντα, καὶ ὑπεράνω γεγονότες τῶν αἰσθητῶν, διὰ ψευδοδοξίας καὶ τοῦ προσπάσχειν τοῖς ὑλικοῖς, εἰκότως ἐταπεινώθησαν. Ὑψοῦται δὲ Κύριος ἐν κρίματι, κατὰ τὴν δικαίαν τῶν εἰρημένων ἀνταπόδοσιν. Καὶ καθ' ἕκαστον δὲ κατόρθωμα ὑψοῦμεν Θεόν. Συνεργίᾳ γὰρ κατορθοῦμεν τῇ παρ' αὐτοῦ. ∆ιό φησιν, "Ὑψώσω σε, Κύριε, ὅτι ὑπέλαβές με·" καὶ πάλιν, ὑψοῦμεν αὐτὸν, θεωροῦντες αὐτοῦ τὴν σοφίαν, τὴν δύναμιν, τὰ κρίματα· ὡς λέγεσθαι περὶ τοῦ δικαίου, "Αἱ ὑψώσεις τοῦ Θεοῦ ἐν τῷ λάρυγγι αὐτοῦ." Ὁ δὲ τὸν Κύριον ἰδὼν ὑψούμενον, ἐν τοῖς κρίμασιν, ὁρᾷ καὶ τὴν δόξαν τῆς δικαιοσύνης αὐτοῦ. Ἀντὶ δὲ τοῦ, Καὶ βοσκηθήσονται οἱ διηρπασμένοι ὡς ταῦροι, ὁ Σύμμαχος, Νεμεθήσονται, φησὶν, οἱ ἀμνοὶ αὐτῶν. Τὰ δὲ ἔρημα τῶν παρανόμων πάροικοι φάγονται· ἃ καὶ πρὸς λῆξιν ἐγένετο. Τῶν γὰρ ἀρχόντων τοῦ λαοῦ δίκην ταύρων ἀγέλης ἡγουμένων εἰς μετοικίαν ἀπαχθέντων, καὶ ἐπὶ τῆς ἀλλοδαπῆς διαρπασθέντων, τὰς ἐρήμους αὐτῶν χώρας πάροικοί τινες ἐπελθόντες καὶ μέτοικοι κατέσχον· ὅπερ ἔλεγε, Τὴν χώραν ὑμῶν ἐνώπιον ὑμῶν ἀλλότριοι κατεσθίουσιν αὐτήν. Οὗ τοὐναντίον ἦν, ὅτε Θεὸς ὑπερεμάχει τοῦ ἰδίου λαοῦ. Νῦν δὲ δι' ἄλλου προφήτου φησὶν ὁ Θεὸς, "Καλαμᾶσθε, καλαμᾶσθε, ὡς ἄμπελον τὰ κατάλοιπα τοῦ Ἰσραήλ. Ἐπιστρέψατε ὡς ὁ τρυγῶν ἐπὶ τὸν κάρταλλον αὐτοῦ." Φησὶν οὖν καὶ οὗτος,