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the day has drawn near, as in the day let us walk decently." So he says this: the time of "ignorance," called "night," has reached its end; as this "advances," the "day" succeeds it. 327 The beginning of the "day" is "morning," in which all the saints hasten. And one of them says: "in the morning I will stand before you and I will look" and "O God, my God, to you I rise early." Another: "from the night my spirit rises early to you, O God." In this morning "sow in tears," with toils "sow" the seeds of virtue, with sweat "sow into the spirit," so that "you may reap eternal life" and "having sown in tears, you may reap in joy" and come "rejoicing" bringing the sheaves of the seed. "Let not your hand" therefore "cease" from the beginning of the sowing. For both accounts "sow." But it is possible to take it this way also: since it is necessary "to walk decently as in the day" and they are "sons of light" and "sons of day," these have "the present age" as the "morning" of virtue, in which they ought "to sow," so that in the "evening" they "will reap." But that "evening" is not theirs, but of others; for for them there will be eternal light, the "sun of righteousness" always shining on them. You have a similar thing written in a psalm: "In the evening weeping will lodge, and in the morning, joy." At the same time "the sun rises and sets," but not for the same people; for whom therefore "it rises," they "rejoice"; but for whom "it sets," they "weep." Something similar to this is brought forward in Jeremiah: "late her voice wailed," when her "sun" "was setting." But it is said in the manner of a threat: "and the sun will set upon the prophets"—and here by "prophets" he means the false prophets—"for the day will grow dark upon them." You then, O man, being urged on, "sow in the morning, let not your hand cease" until the "evening," so that you may receive an excellent "harvest" from God, knowledge; for "kindle for yourselves the light of knowledge, gather the fruit of life, until the produce of righteousness comes to you."

11,6c for you do not know which will prosper, this or that. "you do not know,"

he says, "which prospers, this or that." If "having sown" you do not cultivate, you do not know if it bears fruit or does not bear it. 328 But it is also possible to take this, that the same person "at the same time" "sows" and "reaps," so that one does not "prosper" first and another second, since all things happen "at the same time." And yesterday I took testimony from the gospel that "so that the one who sows and the one who reaps may rejoice together," so that it is the same "time" both for "sowing" and for "reaping," "reaping" on the one hand of the preceding progress, and "sowing" on the other hand of what is about to succeed. And the advent of the savior can have become "morning" for some, but "evening" for others; "evening" for those who disbelieved, but "morning" for those for whom he "arose" through "faith" and "piety." And this must be said: it is impossible to teach correctly without having learned. Therefore at the beginning of the introduction of instruction "sow and let not your hand cease" so that you may be able to have produce again and to "sow" and to nourish others. A certain blessing of this kind is brought forward in Genesis concerning Paul: "Benjamin," he says, "a ravenous wolf, in the morning he will devour and in the evening he will distribute food." He was a "ravenous wolf" when he "persecuted the church and ravaged it"; another? ... of that state and then he became of "Benjamin" the son of the right hand, the "son of the day," the son of rest, then indeed "in the morning he ate," he was instructed in the introduction according to faith, "and in the evening he distributed food," he became an "apostle," "a teacher of the gentiles in faith and truth." Indeed. So "you do not know"? -since they are "at the same time," you do not have knowledge distinguishing this from that. Here "to prosper" means to agree.

11,6d7ab and if the two are good for the same thing. and the light is sweet and good

for the eyes to see with the sun. 11,6d if, he says, you "sow" well and "reap," "the two have become good for the same thing." and having completed the well

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ἡμέρα ἤνγισεν, ὡς ἐν ἡμέρᾳ εὐσχημόνως περιπατοῦμεν". τοῦτο οὖν λέγει· τέλος ἀπείληφεν ὁ τῆς "ἀγν̣οίας" καιρὸς "νὺξ" ὀνομαζόμενος· τούτου "προκό ψαντος" διαδέχεται ἡ "ἡμέρα". 327 ἀρχὴ τῆς "ἡμέρας" ἐστὶν "πρωΐα", ἐν ᾗ σπεύδουσιν πάντες οἱ ἅγιοι. καὶ ὁ μὲν αὐτῶν λέγει· "τὸ πρωῒ παρα στήσομαί σοι καὶ ἐφόψομαι" καὶ "ὁ θεός, ὁ θεός μου, πρὸς σὲ ὀρθρίζω". ἄλλος· "ἐκ νυκτὸς ὀρθρίζει τὸ πνεῦμά μου πρὸς σέ, ὁ θεός". ἐν ταύτῃ τῇ πρωϊνῇ "σπεῖρον ἐν δάκρυσιν", σὺν πόνοις "σπεῖρον" τὰ τῆς ἀρετῆς σπέρματα, σὺν ἱδρῶτι "σπεῖρε εἰς τὸ πνεῦμα", ἵνα "θερίσῃς ζωὴν αἰώνιον" καὶ "σπείρας ἐν δάκρυσιν ἐν ἀγαλλιάσει θερί σῃς" καὶ ἔλθῃς "ἀγαλλιώμενος" φέρων τὰ δράγματα τοῦ σπόρου. "μὴ ἀφέτω" οὖν "ἡ χείρ σου" τὴν ἀρχὴν τῆς σπο ρᾶς. ἐπ' ἀμφοτέρους τοὺς λόγους "σπεῖρον". δυνατὸν δὲ καὶ οὕτω λαβεῖν· ἐπεὶ "ὡς ἐν ἡμέρᾳ εὐ σχημόνως περιπατεῖν" δεῖ καὶ "υἱοὶ φωτός" εἰσιν καὶ "υἱ οὶ ἡμέρας", οὗτοι τῆς ἀρετῆς "πρωΐαν" ἐ´̣χουσιν τὸν "ἐνεστῶτα αἰῶνα", ἐν ᾧ "σπείρειν" ὀφείλουσιν, ἵν' ἐν τῷ "ἑσπερινῷ" "θερίσουσιν". οὐκ α̣υ᾿̣τῶν δέ ἐστιν "ἑσπε ρινὸς" ἐκεῖνος, ἀλλὰ ἄλλων· αὐτ̣ο̣ῖς̣ γ̣ὰρ̣ ἔσται φῶς αἰώνιον, ὁ "ἥλιος τῆς δικαιοσύνης" ἀεὶ αὐτοὺς καταλάμ πων. ὅμοιον ἔχεις ἐν ψαλμῷ κείμενον· "τὸ ἑσπέρας αὐ λισθήσεται κλαυθμὸς καὶ εἰς τὸ πρωῒ ἀγαλλίασις". ἅμα "ἀνατέλλει καὶ δύει ὁ ἥλιος", ἀλλ' οὐ τοῖς αὐτοῖς· οἷς ο̣ὖν̣ "ἀνατέλλει", "ἀγαλλιῶνται"· οἷς δὲ "δύεται", "κλαίουσιν". παραπλήσιον του´̣τ̣ῳ ἐν Ἰηρεμίᾳ φέρεται· "ὀψὲ φωνὴ αὐτῆς ὠλόλυξεν", ὅτε "ἔδυε" αὐτῆς ὁ "ἥλιος". ἀπειλῆς δὲ τρόπῳ εἴρηται· "καὶ δύσεται ἥλιος ἐπὶ τοὺς προφήτας"-"προφήτας" δὲ ὧδε λέγει τοὺς ψευ δοπροφήτας-"καὶ συνσκοτάσει" γὰρ "ἐπ' αὐτοὺς ἡ ἡμέ ρα". σὺ οὖν, ὦ ἄνθρωπε, προτρεπόμενος "πρωΐᾳ σπεῖρε, μὴ ἀφέτω ἡ χείρ σου" μέχρι τῆς "ἑσπέρας", ἵνα λάβῃς "θερισμὸν" ἄριστον παρὰ θεοῦ γνῶσιν· "φωτίσατε" γὰρ "ἑαυτοι῀̣ς φῶς γνώσεως, τρυγήσατε εἰς καρπὸν ζωῆς, ἕως οὗ ἔλθωσιν ὑμῖν γενήματα δικαιοσύνης".

11,6c ὅτι οὐ γιγνώσκεις, ποῖον στοιχήσεις τοῦ το ἢ τοῦτο. "οὐ γιγνώσκεις",

φησίν, "ποῖον στοιχεῖ τοῦτο ἢ τοῦτο". ἐὰν "σπείρας" μὴ γεωργῇς, οὐκ οἶδας, εἰ φέρει καρπὸν ἢ οὐ φέρει. 328 δυνατὸν δὲ καὶ τοῦτο λαβεῖν ὅτι ὁ αυ᾿̣τὸς "ἅμα" "σπείρει" καὶ "θερίζει", ὡς μὴ "στοιχῆσαι π̣ο̣ι̣ο`̣ν̣" πρῶτον καὶ "π̣οιὸν" δεύτερον "ἅμα" πάντων γινομένων. καὶ ἔλα βον χθὲς μαρτύριον τοῦ εὐαγγελίου ὅτι "ἵνα ὁ σπείρων ὁμοῦ χαίρῃ καὶ ὁ θερίζων", ὡς τὸν αὐτὸν "καιρὸν" εἶναι καὶ "σπόρου" καὶ "θερισμοῦ", "θερισμοῦ" μὲν τῆς προ λαβούσης προκοπῆς, "σπόρου" δὲ τῆς μελλούσης δ̣ια δέχεσθαι. δύναται δὲ καὶ ἡ ἐπιδημία τοῦ ςωτῆρος τοῖς μὲν γεγονέναι "πρωΐα", τοῖς δὲ "ἑσπέρα"· "ἑσπέρα" μὲν τοῖς ἀπιστήσασιν, "πρωΐα" δὲ οἷς "ἀνέτειλεν" διὰ τῆς "πίστεως" καὶ τῆς "εὐσεβείας". καὶ τοῦτο δὲ ῥητέον· ἀδύνατόν ἐστιν ὀρθῶς διδάξαι μὴ μαθόντα. ἐν τῇ οὖν ἀρχῇ τῆς εἰσαγωγῆς τῆς παιδεύσε ως "σπεῖρε καὶ μὴ ἀφέτω ἡ χείρ σου" ὥστε δυνηθῆναι πά λιν ἔχειν γένημα καὶ "σπεῖραι" καὶ θρέψαι ἄλλους. τοιαύ τη τις εὐλογία φέρετα̣ι ἐν τῇ Γενέσει περὶ Παύλου· "Βε νιαμίν", φησίν, "λύκος ἅρπαξ τ̣ο`̣ πρωϊνὸν ἔδετα̣ι̣ καὶ τὸ ἑσπέρας διαδώσει τροφήν". "λύκος ἅρπαξ" ἦν, ὅτε "ἐδίωκεν τὴν ἐκκλησίαν καὶ ἐπόρθει αὐτήν"· αλλο? ······· τ̣η῀̣ς̣ καταστάσεως ἐκείνης καὶ λοιπὸν γέγονεν ἐκ τοῦ "Βενιαμὶν" τοῦ υἱοῦ τῆς δεξίας, τοῦ "υἱοῦ τῆς ἡμέρας", τοῦ υἱοῦ τῆς ἀναπαύσεως, τότε λοιπὸν "τὸ πρωῒ ἤσθιεν", ἐπαιδεύετο ἐν τῇ εἰσαγωγῇ τ̣ῃ῀̣ κατὰ τὴν πίστιν, "κ̣α̣ι`̣ τὸ ἑσπέρας διέδωκε τροφήν", "ἀπόστολος" γέγονεν, "διδάσκαλος ἐν πίστει καὶ ἀληθείᾳ ἐθνῶν". ἐπερ· τὸ οὖν "οὐ γιγνώσκεις"; -ἐπεὶ "ἅμα" εἰσίν, οὐκ ἔχεις γνῶσιν διαιροῦσαν τόδε ἀπὸ τοῦδε. τὸ "στοιχῆσαι" ὧδε σημαίνει τὸ συν καταθέσθαι.

11,6d7ab καὶ ἐὰν τὰ δύο ἐπὶ τὸ αὐτὸ ἀγαθά. καὶ γ̣λ̣υκὺ τὸ φῶς καὶ ἀγα θὸν

τοῖς ὀφθαλμοῖς τοῦ βλέπειν σὺν τὸν ἥλιον. ̣11,6δ̣ ἐάν, φησίν, "σπείρῃς" ἀγαθῶς καὶ "θερίσῃς", "τὰ δύο ἀγαθὰ ἐπὶ τὸ αὐτὸ" γέγονεν. καὶ καλῶς̣ τ̣ελέ σας τὴν