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having been begotten, no longer being sheep, they do not hear a voice, but use him himself as a teacher; for "you call me: the Lord and the Teacher, and you speak well; for I am." Therefore "in a place of pasture, there he made me to tabernacle." Not "made me to dwell," but "made me to tabernacle." And the tabernacle signifies progress; "I will pass through in the place of the wonderful tabernacle, even to the house of God." He who is progressing has a portable house, virtue itself. But when he reaches its very limit and end, he no longer tabernacles, but dwells. The saint, knowing this magnificence and progress, said: "One thing I have asked from the Lord, this will I seek: that I may dwell in the house of the Lord"—not sojourn—"all the days of my life." And the one being introduced has life, and the one progressing, and the one being perfected. Wherefore he who says knows a multitude of lives: "Your mercy is better than lives;" for in whatever life I may be, I am held fast and helped by your mercy. 2-3 By the water of rest he has nourished me, he has converted my soul. He has led me on the paths of righteousness. Water is a suitable drink for the sheep. Those who are offered pasture and are nourished are given water to drink, not wine; for where there is bread, there also wine is named: "bread strengthens man's heart"—and perfect food is signified by the bread—, "and wine gladdens man's heart." Therefore where there is pasture, there also is water, and where bread is, wine is also found. But the perfect feast is completed from bread and wine; for the sheep-like state is helped by pasture and water. The "water of rest" can be said because the one who draws it does not toil; for "he who drinks of the water that I will give," will have "a spring leaping up into eternal life." The water, not being below, is not drawn up, but leaping up, it comes to the one who drinks. Hence it is "water of rest." This water, in addition to nourishing, also cleanses. And since the soul, being cleansed, casts away sin—for this was compared to "a talent of lead"—the water provides rest. It casts out both thirst and filth. Then, since he mentions shepherding and pasture and water, he immediately transfers the discourse 59 to the inner man and says: "He has converted my soul." By the conversion, the change is signified. I no longer remain a sheep, I am no longer under a shepherd, I do not have a desire for water. "He has converted my soul." And what has been brought about for my converted soul? God "has led" it "on the paths of righteousness." The paths of righteousness are the virtues according to species or the actions of the virtues. In many places of the divine teachings the name of righteousness signifies virtue in general; for there is also a specific virtue so called righteousness. If we say that the general virtues are four, courage, righteousness, temperance, prudence, the one of the virtues is signified by "righteousness." And when it says: "And you, masters, equality and what is just," here what is just according to worth is signified. And when it says: "just weights and a just balance," it mentions that which produces righteousness. And it derives from it the just which is distributive according to worth and that which they call corrective; for righteousness is spoken of in two ways, either as corrective or as distributive according to worth. This, then, is called corrective justice, and that I may present it from the scriptures: the law commands: "a tooth for a tooth and an eye for an eye." He who has attacked someone with violence and gouged out his eye takes pleasure in taking revenge on an enemy. He who has been deprived of his eye or his tooth is grieved. The law of God grants that the one who has acted evilly suffer the same thing. And a subtraction is made from his pleasure and an addition is made to the one who is pained because of having suffered the painful things, and equality comes about. This, then, is called corrective justice. The distributive does not appear in the equality of the nature of the thing, but in the proportion of the distribution. Paths, therefore, of righteousness

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γεγενημένοι οὐκέτι πρόβατα ὄντες οὐ φωνῆς ἀκούουσιν, ἀλλὰ διδασκάλῳ αὐτῷ χρῶνται· "ὑμεῖς" γὰρ "φωνεῖτέ με· ὁ κύριος καὶ ὁ διδάσκαλος, καὶ καλῶς λέγετε· εἰμὶ γάρ". "εἰς τόπον" οὖν "χλοῆς, ἐκεῖ με κατεσκήνωσεν". οὐ "κατοίκισεν", ἀλλὰ "κατεσκήνωσεν". ἡ σκηνὴ δὲ προκοπὴν σημαίνει· "διελεύσομαι ἐν τόπῳ σκηνῆς θαυμαστῆς ἕως τοῦ οἴκου τοῦ θεοῦ". ὁ προκόπτων οἰκίαν ἔχει φορητήν, αὐτὴν τὴν ἀρετήν. ὅταν δὲ ἐπ' αὐτὸ τὸ τέρμα καὶ τὸ τέλος αὐτῆς φθάσῃ, οὐκέτι κατασκηνοῖ, ἀλλὰ κατοικεῖ. ταύτην ὁ ἅγιος ἐπιστάμενος τὴν μεγαλειότητα καὶ τὴν προκοπὴν ἔλεγεν· "μίαν ᾐτησάμην παρὰ κυρίου, ταύτην ἐκζητήσω· τοῦ κατοικεῖν με ἐν οἴκῳ κυρίου" -οὐ παροικεῖν-"πάσας τὰς ἡμέρας τῆς ζωῆς μου". ἔχει δὲ καὶ ὁ εἰσαγόμενος ζωὴν καὶ ὁ προκόπτων καὶ ὁ τελειούμενος. διὸ πλῆθος οἶδεν ζωῶν ὁ λέγων· "κρεῖττον τὸ ἔλεός σου ὑπὲρ ζωάς"· ἐν ὁποίᾳ γὰρ ἐὰν γένωμαι ζωῇ, ἐλέῳ σου κατέχομαι καὶ βοηθοῦμαι. 2-3 ἐπὶ ὕδατος ἀναπαύσεως ἐξέθρεψέν με, τὴν ψυχήν μου ἐπέστρεψεν. ὡδήγησέν με ἐπὶ τρίβους δικαιοσύνης. πόμα ἐστὶν κατάλληλον τὸ ὕδωρ τοῖς προβάτοις. οἱ νομὴν προσφερόμενοι καὶ τρεφόμενοι ὕδατι ποτίζονται οὐκ οἴνῳ ἔνθα γὰρ ἄρτος, ἐκεῖ καὶ ὁ οἶνος ὀνομάζεται· "ἄρτος στηρίζει καρδίαν ἀνθρώπου"- τελεία δὲ τροφὴ διὰ τοῦ ἄρτου δηλοῦται-, "καὶ οἶνος εὐφραίνει καρδίαν ἀνθρώπου". ἔνθα οὖν χλοή, ἐκεῖ καὶ τὸ ὕδωρ, καὶ ὅπου ἄρτος, εὑρίσκεται καὶ οἶνος. ἡ δὲ εὐωχία ἡ τελεία ἐξ ἄρτου καὶ οἴνου συνπληροῦται· ἡ γὰρ προβατώδης κατάστασις ἐκ χλοῆς καὶ ὕδατος βοηθεῖται. δύναται τὸ "ὕδωρ τῆς ἀναπαύσεως" εἰρῆσθαι διὰ τὸ μὴ κάμνειν τὸν ἀρυόμενον αὐτό· "ὁ πίνων" γὰρ "ἐκ τοῦ ὕδατος οὗ ἐγὼ δώσω", ἕξει "πηγὴν ἁλλομένην εἰς ζωὴν αἰώνιον". οὐ κάτω ὂν τὸ ὕδωρ ἀνιμᾶται, ἀλλ' αὐτὸ ἁλλόμενον ἔρχεται πρὸς τὸν πίνοντα. ὅθεν "ὕδωρ ἀναπαύσεώς" ἐστιν. τοῦτο τὸ ὕδωρ πρὸς τῷ τρέφειν καὶ καθαίρει. καὶ ἐπεὶ ἡ ψυχὴ καθαιρομένη ἀποβάλλει τὴν ἁμαρτίαν- αὕτη γὰρ "ταλάντῳ μολίβδου" παρεβάλλετο-, ἀνάπαυσιν παρέχει τὸ ὕδωρ. ἀμφότερα ἐκβάλλει καὶ τὸ δίψος καὶ τὸν ῥύπον. εἶτ', ἐπεὶ περὶ ποιμάνσεως καὶ χλοῆς καὶ ὕδατος μνημονεύει, εὐθέως μετάγει εἰς τὸν ἔσω ἄνθρωπον τὸν λόγον 59 καὶ λέγει· "τὴν ψυχήν μου ἐπέστρεψεν". τῇ ἐπιστροφῇ ἡ μεταβολὴ δηλοῦται. οὐκέτι πρόβατον μένω, οὐκέτι ὑπὸ ποι μένα εἰμί, οὐχ ὕδατος ὄρεξιν ἔχω. "τὴν ψυχήν μου ἐπέστρεψεν". τί δὲ ὑπῆρκται ἐπιστραφείσῃ τῇ ψυχῇ μου; "ὡδήγησεν" αὐτὴν ὁ θεὸς "ἐπὶ τρίβους δικαιοσύνης". αἱ τρίβοι τῆς δικαιοσύνης αἱ κατ' εἶδός εἰσιν ἀρεταὶ ἢ αἱ πράξεις τῶν ἀρετῶν. πολλαχοῦ τῶν θείων παιδευμάτων τὸ τῆς δικαιοσύνης ὄνομα τὴν καθόλου ἀρετὴν σημαίνει· ἔστιν μὲν γὰρ καὶ εἰδ̣ικὴ ἀρετὴ οὕτω καλουμένη δικαιοσύνη. ἐὰν λέγωμεν ὅτι τέσσαρές εἰσιν αἱ γενικαὶ ἀρεταὶ, ἀνδρεία, δικαιοσύνη, σωφροσύνη, φρόνησις, ἡ μία τῶν ἀρετῶν σημαίνεται διὰ τοῦ "δικαιοσύνη". καὶ ὅταν λέγῃ ὅτι· "καὶ ὑμεῖς, οἱ δεσπόται, τὴν ἰσότητα καὶ τὸ δίκαιον", ὧδε τὸ κατ' ἀξίαν δίκαιον σημαίνεται. καὶ ὅταν λέγῃ ὅτι· "στάθμια δίκαια καὶ ζυγὸν δίκαιον", ποιητικὸν δικαιοσύνης μνημονεύει. καὶ παρονομάζει ἀπ' αὐτῆς τὸ δίκαιον τὸ κατ' ἀξίαν ἀπονεμητικὸν καὶ τὸ ὡς λέγο̣υ̣σ̣ιν ἐπανορθωτικόν· διττῶς γὰρ ἡ δικαιοσύνη λέγεται ἤτοι ἐπανορθωτικὴ ἢ τοῦ κατ' ἀξίαν ἀπονεμητική. τοῦτο οὖν ἐπανορθωτικὸν λέγεται δίκαιον καὶ ἵνα ἀπὸ τῶν γραφῶν αὐτὸ παραστήσω· προστάττει ὁ νόμος· "ὀδόντα ἀντὶ ὀδόντος καὶ ὀφθαλμὸν ἀντὶ ὀφθαλμοῦ". ὁ βίᾳ ἐπελθών τινι καὶ ἐκκόψας αὐτοῦ τὸν ὀφθαλμὸν ἥδεται ἀμυνόμενος ἐχθρόν. ὁ ἀφαιρεθεὶς τὸν ὀφθαλμὸν λυπεῖται ἢ τὸν ὀδόντα. δίδωσιν ὁ θεὸς νόμος τὸ αὐτὸ παθεῖν τὸν κακῶς προσδια τεθεικότα. καὶ ἀπὸ τῆς ἡδονῆς αὐτοῦ ἀφαίρεσις γίνεται καὶ προστίθεται τῷ ὀδυνωμένῳ διὰ τὸ παθεῖν τὰ ἐπίπονα, καὶ γίνεται ἰσότης. τοῦτο οὖν ἐπανορθωτικὸν λέγεται δίκαιον. τὸ διανεμητικὸν οὐκ ἐν τῇ ἰσότητι τῆς φύσεως τοῦ πρ̣άγματος φαίνεται, ἀλλ' ἐν τῇ ἀναλογίᾳ τῆς διανομῆς. τρίβοι οὖν δικαιοσύνης