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selling; for there was no longer then a school, no longer were there those selling the divine words. and for this reason they remained outside. And here, therefore, when the place is contracted, the "marketplaces" are "closed," they do not have those "doors opened" about which the divine words write. For instance, the 350 apostle says: "For a great and effective door has opened to me, and there are many adversaries." If the "great door" of the word is "opened" and "effective," then there are "many adversaries." And it is "effective" then, when those who hear transform the teachings into deeds. And "many" become "adversaries"; indeed, if we observe the scriptures, false prophets are found at no other time than when there are prophets, and false apostles are at no other time than when there are apostles and teachers. For, being envious, they "oppose" and try to contradict the truth, they try to contradict those who teach well, sometimes indeed they even plot against them and lead them to death. Therefore, "a great and effective door has opened to me." But the "marketplace" was not "closed," the "doors" of the "marketplace" were not "opened." And in another of his epistles he says: "but when I came and a door was opened," "I had no rest in my spirit, because I did not find Titus my brother." Before the "door was opened, he had no rest" so as to bring forth the word, not having found his co-worker. And in the proverbs it is also said: "Blessed is the man who listens to me, and the person who keeps my ways, watching daily at my doors." The "doors" of wisdom are the "doors" of the "marketplace." Therefore the "doors" in the "marketplace" are "closed" when the school is contracted. And see that they "close" the "doors" voluntarily. The "closing" of the "doors" does not happen by force. And perhaps this is why: since he commands some to "knock that it may be opened," when people are hesitant to knock at the "doors," they are "closed." 12,4b But when the "doors" of the "marketplace" have been "closed," consider what happens "in the weakness of the voice of the grinding woman." It was said to us that there is a "grinding woman who is taken," "grinding" well and making beneficial "flour" and "fine flour," and another "who is left," "having sown wind-blighted seeds"; and she has "flour" not able to make bread. The "one," therefore, "who is taken" has her "voice" "in weakness." But I wish to say something newer, which I urge not be rushed over. 351 "In weakness," it says, "is the voice of the grinding woman," of the one "who is taken," not of the one "who is left." It does not, however, take on complete voicelessness; for it is a holy soul or a holy church; for even after these things, as is possible, it speaks. But the paradox, which I said I would state, is this: we once said concerning Moses that he did not speak against the Jews with the intention of an accuser. For the Savior said this: "Do not think that I will accuse you to the Father; there is one who accuses you, Moses, in whom you have hoped. For if you believed Moses, you would believe me. But if you do not believe his writings, how will you believe my words?" Therefore, he did not "accuse" with the intention of speaking against them, since he even made entreaty concerning those "who made the calf," saying: "If you will forgive their sin, forgive it; but if not, blot me also out of your book which you have written." In this way, therefore, he "accused." Since they "did not believe" even "his writings," he makes a defense that "I have kept silent about none of the things revealed to me, but when God said: 'Thus you shall say to the house of Jacob, and tell the sons of Israel,' I have spoken, and there is nothing of the things revealed which I have kept silent." The defense, therefore, which he was making, seemed to be an accusation of them, since when he said things leading to faith and proof, they did not accept them. So also here the "voice of the grinding woman" is "weak." She does not speak so boldly as when the listeners and those being fed by the "grinding women" are being benefited, but in a certain way she makes a defense. And if it were possible, she would have wished, if it were possible, to hide the defense, so that they might not become subject to stumbling; but she is compelled by the truth to say what is natural. Since; the

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πωλοῦν τας· οὐκέτι γὰρ ἦν τότε διδασκαλεῖον, οὐκέτι οἱ πω λοῦντες τοὺς θείους λόγους ἦσαν. καὶ διὰ τοῦτο ἀπέ μειναν ἔξω. καὶ ἐνταῦθα οὖν συνσταλέντος τοῦ χωρίου "κλείονται" αἱ "ἀγοραί", οὐκ ἔχουσιν ἐκείνας τὰς "θύρας ἠνεῳγμέ νας" περὶ ὧν γράφουσιν οἱ θεῖοι λόγοι. αὐτίκα γοῦν ὁ 350 ἀπόστολος λέγει· "θύρα δέ μοι ἠνέῳγεν μεγάλη καὶ ἐν εργὴς καὶ ἀντικείμενοι πολλοί". ἐὰν ἡ "μεγάλη θύ ρα" τοῦ λόγου "ἀνοιγῇ" καὶ "ἐνεργῇ", τότε οἱ "ἀντι κείμενοι πολλοί" εἰσιν. τότε δὲ "ἐνεργεῖ", ὅτε οἱ ἀ κούοντες εἰς ἔργα μεταβάλλουσιν τὰ παιδεύματα. καὶ "ἀντικείμενοι" γίνονται "πολλοί"· ἀμέλει γοῦν ἐὰν πα ρατηρησώμεθα τὰς γραφάς, οὐκ ἄλλοτε εὑρίσκονται ψευ δοπροφῆται ἢ ὅτε προφῆται εἰσίν, καὶ οὐκ ἐν ἑτέρῳ και ρῷ εἰσὶν οἱ ψευδαπόστολοι ἢ ὅτε ἀπόστολοι καὶ διδάσ καλοι εἰσίν. φθονοῦντες γὰρ "ἀντίκεινται" καὶ πειρῶν ται τῇ ἀληθείᾳ ἀντιλέγειν, πειρῶνται τοῖς καλῶς διδάσ κουσιν ἀντιλέγειν, ἐνίοτε γοῦν καὶ ἐπιβουλεύουσιν αὐ τοῖς καὶ εἰς θάνατον αὐτοὺς ἄγουσιν. "θύρα" οὖν "μοι ἠνέῳγεν μεγάλη καὶ ἐνεργής". οὐκ "ἐκέκλειστο" δὲ ἡ "ἀγορά", οὐκ αἱ "θύραι" τῆς "ἀγο ρᾶς" ἦσαν "ἠνεῳγμέναι". καὶ ἐν ἑτέρᾳ ἐπιστολῇ αὐτοῦ λέγει· "ἐλθόντος" δέ μου "καὶ θύρας ἀνεῳχθείσης" "οὐκ ἔσχον ἄνεσιν τῷ πνεύματί μου τῷ μὴ εὑρεῖν Τίτον τὸν ἀδελφόν". πρὸ τῆς "θύρας ἀνοιγείσης οὐκ ἔσχεν ἄνεσιν" ὥστε τὸν λόγον προενέγκασθαι οὐχ εὑρὼν τὸν συνεργοῦν τα. καὶ ἐν ταῖς παροιμίαις δὲ λέγεται· "μακάριος ἀνήρ, ὃς εἰσακούσεταί μ̣ου, καὶ ἄνθρωπος, ὃς ἐὰν τὰς ἐμοῦ ὁδοὺς φυλάξῃ ἀγρυπνῶν ἐπὶ ἐμαῖς θύραις καθ' ἡμέ ραν". αἱ "θύραι" τῆς σοφίας αἱ "θύραι" τῆς "ἀγορᾶς" εἰ σιν. "κλείονται" οὖν αἱ "θύραι" ἐν τῇ "ἀγορᾷ", ὅταν συνσταλῇ τὸ παιδευτήριον. καὶ ὅρα γε ὅτι ἑκουσίως "κλείουσιν" τὰς "θύρας". οὐ βίᾳ ἡ "κλῇσις" τῶν "θυ ρῶν" γίνεται. τάχα δὲ τοῦτο, ἐπεὶ προστάττει εναις "κρούειν ἵνα ἀνοιγῇ", ὅταν ὀκνῶσιν οἱ ἄνθρω ποι μὴ κόπτωσιν τὰς "θύρας", "κλείονται". ̣12,4b "κλεισθεισῶν" δὲ τῶν "θυρῶν" τῆς "ἀγορᾶς" σκόπει, τί γίνεται "ἐν ἀσθενείᾳ φωνῆς τῆς ἀληθούσης". ἐλέγετο ἡμῖν ὅτι ἔστιν "ἀλήθουσα παραλαμβανομένη" κα λῶς "ἀλήθουσα" καὶ "ἄλευρον" καὶ "σιμίδαλιν" ἐπωφελῆ ποιοῦσα, ἄλλη δὲ "ἀφιεμένη" "ἀνεμόφθορα σπείρασα"· καὶ "ἄλευρον" ἔχει οὐ δυνατὸν ποιῆσαι ἄρτον. ἡ "μία" οὖν ἡ "παραλαμβανομένη" "ἐν ἀσθενείᾳ" τὴν "φωνὴν" ἔχει. θέλω δέ τι καινότερον εἰπεῖν, ὃ προτρέπομαι μὴ καταδραμηθῆναι. 351 "ἐν ἀσθενείᾳ", φησίν, "φωνὴ τῆς ἀληθούσης", τῆς "παραλαμβανομένης", οὐ τῆς "ἀφιεμένης". οὐ πάντῃ δὲ ἀφωνίαν ἀναδέχεται· ἁγία γάρ ἐστιν ψυχὴ ἢ ἐκκλησία ἁγία· καὶ μετὰ ταῦτα γάρ, ὡς ἐνδέχεται, λαλεῖ. τὸ δὲ παράδοξον, ὃ ἔλεγον ἐρεῖν, τουτέστιν· περὶ Μωϋσέως εἰρήκαμέν ποτε ὅτι οὐ προθέσει κατηγόρου ἔλεγεν κατὰ τῶν Ἰουδαίων. τοῦτο γὰρ ὁ ςωτὴρ εἴρηκεν ὅτι "μὴ νομίσητε ὅτι ἐγὼ κατηγορήσω ὑμῶν πρὸς τὸν πατέ ρα· ἔστιν Μωϋσῆς ὁ κατηγορῶν ὑμῶν εἰς ὃν ὑμεῖς ἠλ πίσατε. εἰ γὰρ ἐπιστεύετε Μωσεῖ, ἐπιστεύετε ἂν ἐμοί. εἰ δὲ τοῖς ἐκείνου γράμμασιν οὐ πιστεύετε, πῶς τοῖς ἐμοῖς ῥήμασι πιστεύετε;" οὐ προθέσει οὖν τοῦ κατ ειπεῖν αὐτῶν "ἐκατηγόρει", εἴ γε καὶ περὶ "μοσχο ποιησάντων" ἠξίωσεν λέγων· "εἰ μὲν ἀφεῖς αὐτοῖς τὴν ἁμαρτίαν αὐτῶν, ἀφῇς· εἰ δὲ μή γε, κἀμὲ ἐξάλει ψον ἐκ τῆς βίβλου σου, ἧς ἔγραψας". οὕτως οὖν "ἐκατη γόρει". ἐπεὶ "οὐκ ἐπίστευσαν" οὐδὲ "τοῖς γράμμασιν" αὐτοῦ, ἀπολογεῖται ὅτι "οὐδὲν τῶν χρηματισθέντων μοι ἀπεσιώπησα, ἀλλ' εἰπόντος τοῦ θεοῦ· "τάδε ἐρεῖς τῷ οἴκῳ Ἰακὼβ καὶ ἀγγελεῖς τοῖς υἱοῖς Ἰσραήλ", εἴρη-κα, καὶ οὐδέν ἐστιν τῶν χρηματισθέντων, ὃ ἀπεσιώπησα". ἡ ἀπολογία ο̣ὐ῀̣ν, ἣν ἐ´̣λ̣ε̣γεν, ἐδ̣όκει ἐκείνων εἶναι κατηγορία, ἐπεὶ εἰπόντος αὐτοῦ τὰ πρὸς πίστιν καὶ ἀπόδειξιν̣ ἀ´̣γ̣οντα̣ οὐ π̣ροσήκαντο. οὕτω καὶ ἐνταῦθα "ἀσθενής" ἐστιν ἡ "φωνὴ τῆς ἀλη θούσης". οὐχ οὕτω τεθαρρηκότως λέγει, ὡς ὅταν ὠφελῶν ται οἱ ἀκούοντες καὶ οἱ τρεφόμενοι ὑπὸ τῶν "ἀληθου σῶν", ἀλλὰ τρόπον τινὰ ἀπολογεῖται. καὶ εἰ οἷόν τε ἦν, ἤθελεν, εἰ δυνατὸν ἦν, κρύψαι τὴν ἀπολογίαν, ἵνα μὴ ἐκεῖνοι ὑπόποδες γένωνται· ἀλλὰ ἀναγκάζεται διὰ τῆς ἀληθείας εἰπεῖν ἃ πέφυκεν. ἐπερ· οἱ