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that the sea was divided into twelve divisions, and each tribe crossed over by itself; and they think the blessed David said this, "to him who divided the Red Sea into divisions." But I think the sea was cut in two; for this the divine Scripture also teaches: "and the water was a wall to them on their right and a wall on their left." and that the path was made wide, in proportion to the multitude of those passing through; "for he led them," it says, "through the deep, as through a desert." This indicates the spaciousness of the path. Nevertheless, that account does not damage the account of piety. For both this and that are a work of divine wonderworking; one must, however, follow the truth of the divine Scripture. But the most just judge delivered Pharaoh with his entire army to utter destruction by water, since he had destroyed the infants of the Hebrews by water. 122 XXVI What sort of wood was it that sweetened the water at Marah? It is superfluous and foolish to inquire into what has been passed over in silence. But it is sufficient for us to learn, that through the wood the bitter water was changed into a sweet quality. For this also prefigures our salvation. For the saving wood of the cross sweetened the bitter sea of the nations. XXVII How should what was said by the Apostle be understood, "all were baptized into Moses in the cloud and in the sea; and all drank the same spiritual drink; for they drank from the spiritual rock that followed them, and that rock was Christ"? The old things were a type of the new, and the law of Moses was a shadow, but grace is the body. Since, therefore, the Egyptians were pursuing the Hebrews, and when the Hebrews crossed the Red Sea they were freed from the bitter dominion of the Egyptians; the sea is a type of the font; the cloud, of the Spirit; Moses, of Christ the Savior; the rod, of the cross; Pharaoh, of the devil; the Egyptians, of the demons; the manna, of the divine food; the water from the rock, of the saving blood. For just as they, after crossing the Red Sea, enjoyed the strange food and the wondrous stream; so we, after the saving baptism, partake of the divine mysteries. 123 XXVIII Why was the rock called Christ? As having become a type of the Lord Christ. So also the sea was called a baptism, although no one was baptized in it; for Israel passed through it covered with dust rather than drenched. XXIX Why did the prophet David call the manna "bread of angels"? Because angels had ministered in the gift of it. For incorporeal nature does not need food. So it was called "bread of heaven," because it was brought down from above; not from heaven itself, but from the air. So also the birds that traverse the air are called birds of heaven. XXX Why was it called manna? As soon as they saw it, they asked one another, "What is this?" Therefore they gave it the name "What is this." For this is what manna means. And this the history also teaches; "for when the sons of Israel saw it," it says, "they said to one another, 'What is this?' for they did not know what it was." Thus the question became a name. And "like a cake with honey," Symmachus thus translated, "like fine flour with honey." And the gomer was a Hebrew measure. And the lawgiver teaches that "it was the tenth part of three measures"; and as Josephus said, "it holds three and a half Attic cotylae." 124 XXXI Why did the manna that was left over for the next day spoil? Because it was a transgression of the law. For, teaching them a life free from cares, he promised to provide them the necessary food each day; but they, disbelieving, kept a portion of what was gathered for the next day; for this reason it bred worms. For that this condition was not of the nature of the manna is testified by the Sabbath, on which what was gathered on the day of preparation was kept unspoiled; and it is testified also by that which was preserved in the ark for many generations. XXXII Why did he not provide the manna on the Sabbaths? Since for them alone he legislated rest on the Sabbath, by deed them

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δώδεκα διαιρέσεις διαιρεθῆναι τὴν θάλασσαν, καὶ ἑκάσ την φυλὴν καθ' ἑαυτὴν διαβῆναι· καὶ τοῦτο νομίζουσι τὸν μακάριον εἰρηκέναι ∆αβίδ, " τῷ καταδιελόντι τὴν ἐρυθρὰν θά λασσαν εἰς διαιρέσεις ". Ἐγὼ δὲ διχῆ νομίζω τμηθῆναι τὸ πέλαγος· τοῦτο γὰρ καὶ ἡ θεία διδάσκει γραφή· " τὸ δὲ ὕδωρ αὐτοῖς τεῖχος ἐκ δεξιῶν, καὶ τεῖχος ἐξ εὐωνύμων ". τὴν δὲ ὁδὸν εὐρεῖαν γενέσθαι, σύμμε τρον τῷ πλήθει τῶν παριόντων· " ὡδήγησε, γάρ φησιν, αὐτοὺς ἐν ἀβύσσῳ, ὡς ἐν ἐρήμῳ ". τοῦτο δὲ τῆς ὁδοῦ τὴν εὐρυχω ρίαν δηλοῖ. οὐδὲ ἐκεῖνος μέντοι ὁ λόγος τῷ τῆς εὐσεβείας λυμαίνεται λόγῳ. καὶ τοῦτο γὰρ κἀκεῖνο τῆς θείας ἔργον θαυματουργίας· χρὴ μέντοι ἀκολουθεῖν τῇ τῆς θείας γραφῆς ἀληθείᾳ. τῇ δὲ δι' ὕδατος πανωλεθρίᾳ τὸν Φαραὼ πανστρατιᾷ παραδέδωκεν ὁ δικαιότατος δικαστής, ἐπειδή περ δι' ὕδατος ἀνεῖλε τῶν ἑβραίων τὰ βρέφη. 122 XXVI Ὁποῖον ἦν τὸ ξύλον τὸ γλυκᾶναν ἐν τῇ Μερρᾷ τὸ ὕδωρ; Περιττὸν καὶ ἀνόητον τὸ τὰ σεσιγημένα ζητεῖν. ἀρκεῖ δὲ ἡμῖν μαθεῖν, ὡς διὰ τοῦ ξύλου τὸ πικρὸν ὕδωρ εἰς γλυκεῖαν μετεβλήθη ποιότητα. καὶ τοῦτο γὰρ τὴν ἡμετέραν προδηλοῖ σωτηρίαν. τὸ γὰρ σωτήριον τοῦ σταυροῦ ξύλον τὴν πικρὰν τῶν ἐθνῶν ἐγλύκανε θάλατταν. XXVII Πῶς νοητέον τὸ ὑπὸ τοῦ ἀποστόλου εἰρημένον, " πάντες εἰς τὸν Μωϋσῆν ἐβαπτίσθησαν ἐν τῇ νεφέλῃ καὶ ἐν τῇ θαλάσσῃ· καὶ πάντες τὸ αὐτὸ πόμα πνευματικὸν ἔπιον· ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθού σης πέτρας· ἡ δὲ πέτρα ἦν ὁ Χριστός "; Τύπος ἦν τῶν νέων τὰ παλαιά, καὶ σκιὰ μὲν ὁ νόμος Μωϋσέως, σῶμα δὲ ἡ χάρις. ἐπειδὴ τοίνυν ἐδίωκον τοὺς ἑβραίους αἰγύπτιοι, διαβάντες δὲ τὴν ἐρυθρὰν θάλατταν οἱ ἑβραῖοι τῆς πικρᾶς τῶν αἰγυπτίων ἀπηλ λάγησαν δεσποτείας· τύπον ἔχει τῆς κολυμβήθρας ἡ θάλαττα· ἡ δὲ νε φέλη, τοῦ πνεύματος· ὁ δὲ Μωϋσῆς, τοῦ σωτῆρος Χριστοῦ· τοῦ σταυροῦ δὲ, ἡ ῥάβδος· τοῦ διαβόλου, ὁ Φαραώ· τῶν δαιμόνων, οἱ αἰγύπτιοι· τὸ δὲ μάννα, τῆς θείας τροφῆς· τὸ δὲ τῆς πέτρας ὕδωρ, τοῦ σωτηρίου αἵμα τος. ὥσπερ γὰρ ἐκεῖνοι μετὰ τὸ διαβῆναι τὴν ἐρυθρὰν θάλασσαν, καὶ τῆς ξένης τροφῆς, καὶ τοῦ παραδόξου ἀπήλαυσαν νάματος· οὕτως ἡμεῖς μετὰ τὸ σωτήριον βάπτισμα τῶν θείων μεταλαμβάνομεν μυστηρίων. 123 XXVIII ∆ιὰ τί ἡ πέτρα Χριστὸς ὠνομάσθη; Ὡς τύπος γενομένη τοῦ δεσπότου Χριστοῦ. οὕτω καὶ ἡ θάλαττα βάπ τισμα προσηγορεύθη, καίτοι οὐδενὸς ἐν αὐτῇ βαπτισθέντος· κεκονιαμένος γὰρ μᾶλλον αὐτὴν ἢ διάβροχος διῆλθεν ὁ Ἰσραήλ. XXIX ∆ιὰ τί " ἄρτον ἀγγέλων " τὸ μάννα προσηγόρευσεν ὁ προφή της ∆αβίδ; Ὡς ἀγγέλων τῇ τούτου δωρεᾷ διακεκονηκότων. ἡ γὰρ ἀσώματος φύσις οὐ δεῖται τροφῆς. οὕτως " ἄρτος οὐρανοῦ " προσηγορεύθη, ἐπει δὴ ἄνωθεν κατηνέχθη· οὐκ ἐξ αὐτοῦ τοῦ οὐρανοῦ, ἀλλ' ἐκ τοῦ ἀέρος. οὕτω καὶ πετεινὰ οὐρανοῦ προσηγόρευται τὰ τὸν ἀέρα διαπερῶντα. XXX ∆ιὰ τί μάννα ἐκλήθη; Εὐθὺς αὐτὸ θεασάμενοι ἀλλήλους ἠρώτων " τί τοῦτο "; ἐπέθεσαν τοίνυν αὐτῷ προσηγορίαν " τί τοῦτο ". τοῦτο γὰρ ἑρμηνεύει τὸ μάννα. τοῦτο δὲ καὶ ἡ ἱστορία διδάσκει· " ἰδόντες, γάρ φησιν, οἱ υἱοὶ Ἰσραὴλ εἶπον ἕτερος τῷ ἑτέρῳ τί ἐστι τοῦ το; οὐ γὰρ ᾔδεσαν τί ἦν ". ἐγένετο τοίνυν ἡ ἐρώτησις ὄνομα. τὸ δὲ " ὡς ἐγκρὶς ἐν μέλιτι " ὁ Σύμμαχος οὕτως ἡρμήνευσεν, " ὡς ἄμυλος ἐν μέλιτι ". τὸ δὲ γόμορ μέτρον ἦν ἑβραϊκόν. διδάσκει δὲ ὁ νομοθέτης, ὅτι " τὸ δέκατον ἦν τῶν τριῶν μέτρων "· ὡς δὲ Ἰώσηππος ἔφη, " τρεῖς ἥμισυ κο τύλας ἀττικὰς ἔχει ". 124 XXXI ∆ιὰ τί τὸ καταλειφθὲν εἰς τὴν ὑστεραίαν τοῦ μάννα διεφθάρη; Ἐπειδὴ νόμου παράβασις ἦν. διδάσκων γὰρ αὐτοὺς τῶν φροντίδων ἐλεύ θερον βίον, ὑπέσχετο καθ' ἑκάστην αὐτοῖς ἡμέραν παρέχειν τὴν ἀναγ καίαν τροφήν· ἐκεῖνοι δὲ ἀπιστήσαντες, μέρος τι τοῦ συλλεγέντος εἰς τὴν ὑστεραίαν ἐφύλαξαν· διὰ τοῦτο ἐπώζεσεν. ὅτι γὰρ οὐ τῆς τοῦ μάννα φύσεως ἦν τὸ πάθος μαρτυρεῖ τὸ σάββατον ἐν ᾧ ἀλώβητον διετηρήθη τὸ τῇ παρασκευῇ συλλεγέν· μαρτυρεῖ δὲ καὶ τὸ ἐν τῇ κιβωτῷ ἐπὶ πολλαῖς διαφυλαχθὲν γενεαῖς. XXXII ∆ιὰ τί ἐν τοῖς σάββασιν οὐ παρέσχε τὸ μάννα; Ἐπειδὴ μόνοις αὐτοῖς τοῦ σαββάτου τὴν ἀργίαν ἐνομοθέτησεν, ἔργῳ αὐ τοὺς