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"shutting" therefore the "market"? -the teachers. This is similar to that which is said in Isaiah according to another meaning, or rather, wording: "I will command the clouds not to rain rain upon it"; For since from receiving the "rain" they changed the "thorns" and the "briers" into plants, and the purpose of the "clouds" and that which commanded them was that the "vineyard, being watered, might bring forth a grape"; but since instead of a "grape" it has brought forth "thorns", not wishing 352 to increase their evil, with sparing again and with goodness "he commanded" them "not to rain". Thus also these, since they no longer had those who ought to receive teaching, "shut the doors in the markets". And here this happens often, for when the teachers hear: "Do not give what is holy to the dogs, nor cast your pearls before swine, lest they turn and tear you to pieces and trample them underfoot". for a good reason again "it is not given to them". For they were about to act more impiously "trampling" the divine words which are "pearls", the adornment of the "inner man" within; knowing neither their beauty nor their value, they were about to "trample" them, which is to say, despise them. In a certain way, therefore, even here "in the market they shut the doors"; but if here, how much more there, until the tribunal and the judgment seat "is opened".

12,4cd And he will rise up at the voice of a bird, and all the daughters of song will be brought low. 12,4c The "market" "will rise up" "at the voice of the bird". Those "who know in part and prophesy in part" have "shut" the "market" and its "doors". And these are the "apostles", the "prophets", the "teachers" among men. Let us grant that also the spiritual things "sent for service" depart "at the voice of the bird" ... The Savior can be called a "bird" here according to the man according to... "And I have become like a bird on a rooftop". And each of the birds, when "having heard the words" of Jesus he changes them into works and "builds a house" and completes the building and crowns the building, then "on the rooftop" he cries out watchfully, raising his "voice". And the very preaching of the truth can then be called a "bird", becoming high-flying then, when for it was below, towards the hearers. But since now also the perfect hearers have been lifted up and pursue the super-celestial things, there the "bird on the rooftop" cries out to them; having become above the world, the perfect has cried out, to encounter the truth "face to face". "having risen at the voice of the bird", since it is also possible for those about whom is the word 353 "to rise" according to the expected resurrection. And in many ways the preaching of the resurrection is signified, being one. For when it is compared to a "trumpet"—"it will sound, and the dead will be raised incorruptible"—, this trumpeter and herald of the resurrection is the one crying out so that all, having heard the signal, "may rise". For this reason it has been compared to a "trumpet". And this instrument is loud-voiced and sounds out everywhere. Thus also here he called the preaching of the resurrection a "bird" again, it seems not groveling on the ground. "They are raised" who "are raised", but instead of "corruptible", "incorruptible", instead of "dishonored" and "weak", "strong" and "glorious", instead of "natural", "spiritual". "He will rise up" therefore "at the voice of the bird". Because that "market" which was "shut" "will rise up"? -"It will rise up" in the whole world. I say this, that that preaching which is published here, that which is "at work", will change, so that no longer is "prophecy or knowledge" "in part" but "face to face". This is "to rise up" according to the former interpretation. Because what "time" shall we take? -that of the "judgment". Because at what "time" "is it shut"? -when the present age takes an end. In the ... the beginning and the end is one. The end of this day brings the beginning of the next ... It is not possible to separate time from time. That which is said therefore "now" ?, which they say

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"κλείοντες" οὖν τὴν "ἀγοράν"; -οἱ διδάσκαλοι. ὅμοιόν ἐστιν τοῦτο τῷ ἐν Ἰσαΐᾳ λεγομένῳ κατὰ ἄλλην διάνοιαν μᾶλλον δὲ λέξιν· "ἐν τελοῦμαι ταῖς νεφέλαις τοῦ μὴ βρέξαι εἰς αὐτὸν ὑε τόν"· ἐπεὶ γὰρ ἐκ τοῦ δέχεσθαι τὸν "ὑετὸν" τὰς "ἀκάν θας" καὶ τοὺς "τριβόλους" εἰς φυτὰ μετέβαλλον, ἡ πρόθεσις δὲ τῶν "νεφελῶν" καὶ τὸ ἐντειλάμενον αὐ ταῖς ἦν, ἵνα ὁ "ἀμπελὼν βραχεὶς σταφυλὴν" ἐνέγκῃ· ἐπειδὴ δὲ ἀντὶ "σταφυλῆς ἀκάνθας" ἠγίοχεν, οὐ θέλων 352 δὲ αὐτῶν αὐξήσειν τὸ κακὸν φειδῷ πάλιν καὶ ἀγα θότητι "ἐνετείλατο" αὐταῖς "μὴ βρέχειν". οὕτω καὶ οὗτοι, ἐπεὶ οὐκέτι εἶχον οὓς δεῖ διδασκαλίαν δέ χεσθαι, "ἔκλεισαν τὰς θύρας ἐν ἀγοραῖς". καὶ ὧδε δὲ γίνεται τοῦτο πολλάκις, ὅταν γὰρ οἱ διδάσκαλοι ἀκούωσιν· "μὴ δῶτε τὸ ἅγιον τοῖς κυσίν, μηδὲ βάλητε τοὺς μαργαρίτας ἔνπροσθεν τῶν χοίρων, μήποτε στραφέντες ῥήξωσιν ὑμᾶς καὶ καταπατήσωσιν". πρὸς καλοῦ πάλιν "οὐ δίδοται ἐκείνοις". ἔμελλον γὰρ ἀσεβεῖν μειζόνως "πατοῦντες" τοὺς θείους λόγους ὄν τας "μαργαρίτας", κόσμησιν τοῦ "ἔσω ἀνθρώπου" εν δοντος· οὐδὲ τὸ κάλλος οὐδὲ τὸ τίμιον αὐτῶν ἐπιστά μενοι ἔμελλον αὐτοὺς "πατεῖν", ἀντὶ τοῦ καταφρονεῖν. τρόπον οὖν τινα καὶ ὧδε "ἐν ἀγορᾷ κλείουσιν τὰς θύρας"· εἰ δὲ ὧδε, πολλῷ πλέον ἐκεῖ, ἕως τὸ κριτήρι ον καὶ τὸ βῆμα "ἠνεῳγμένον" γένηται.

12,4cd καὶ ἀναστήσεται εἰς φωνὴν τοῦ στρουθίου καὶ ταπεινωθήσονται πᾶσαι αἱ θυγατέρες τοῦ ᾄσματος. ̣12,4c "ἀναστήσεται" ἡ "ἀγορὰ" "εἰς φωνὴν τοῦ στρουθίου". οἱ "ἐκ μέρους γιγνώσκοντες καὶ προφη τεύοντες" "ἔκλεισαν" τὴν "ἀγορὰν" καὶ τὰς "θύρας" αὐ τῆς. οὗτοι δέ εἰσιν οἱ "ἀπόστολοι", οἱ "προφῆται", οἱ ἐν ἀνθρώποις "διδάσκαλοι". δῶμεν ὅτι καὶ τὰ πνευμα τικὰ τὰ "εἰς διακονίαν ἀποστελλόμενα" "εἰς φωνὴν τοῦ στρουθίου" κα·?· ἀφίστανται. δύναται "στρουθίον" ἐνταῦθα ὁ ςωτὴρ λέγεσθαι κατὰ τὸν ἄνθρωπον κατὰ το····· "καὶ ἐγενήθην ὡς στρουθίον ἐπὶ δώματος". καὶ ἕκαστος δὲ τῶν ο᾿̣ρνίθων, ὅταν "ἀκούσας τοὺς" Ἰησοῦ "λόγους" εἰς ἔργα μετα βάλῃ καὶ "οἰκίαν οἰκοδομήσῃ" καὶ πληρώσῃ τὴν οἰκοδο μὴν καὶ στεφανοῖ τὴν οἰκοδομήν, τὸ τηνικάδε "ἐπὶ τοῦ δώματος" βοᾷ ἐπαγρύπνως τὴν "φωνὴν" ἐγείρων. δύναται δὲ καὶ αὐτὸ τὸ κήρυγμα τῆς ἀληθείας "στρου θίον" τότε λεχθῆναι, ὑψιπετὲς τότε γινόμενον, ὅτε μὲν γὰρ κάτω ἐγίνετο πρὸς τοὺς ἀκροατάς. ἐπειδὴ δὲ νῦν καὶ οἱ ἀκροαταὶ οἱ τέλειοι ἐπηρμένοι γεγένηνται καὶ μεταδιώκουσιν τὰ ὑπερκόσμια, ἐκεῖ αὐτοῖς βοᾷ τὸ "στρουθίον ἐπὶ τοῦ δώματος"· ἄνω τοῦ κόσμου γενόμενον κέκραγεν τὸ τέλειον, τὸ "πρόσωπον πρὸς πρόσωπον" προσ βαλεῖν τῇ ἀληθείᾳ. "ἀναστάντες εἰς φωνὴν τοῦ στρουθίου", ἐπειδὴ δὲ δυνατὸν καὶ "ἀναστῆναι" αὐτουςτοὺς περὶ ὧν ὁ λόγος 353 κατὰ τὴν προσδοκωμένην ἀνάστασιν. πολυτρόπως δὲ κή ρυγμα τῆς ἀναστάσεως σημαίνεται ἓν ὄν. ὅτε μὲν γὰρ "σάλπιγγι" παραβάλλεται-"σαλπίσει καὶ οἱ νεκροὶ ἀνα στήσονται ἄφθαρτοι"-, ὁ σαλπικτὴς οὗτος καὶ ὁ κῆ ρυξ τῆς ἀναστάσεως ὁ βοῶν ἵνα τοῦ συνθέματος πάντες ἀκούσαντες "ἀναστῶσιν". διὰ τοῦτο "σάλπιγγι" παραβέ βληται. μεγαλόφωνον δὲ τὸ ὄργανον τοῦτο καὶ πανταχοῦ ἐξηχούμενον. οὕτως καὶ ἐνταῦθα "στρουθίον" εἶπεν πά λιν τὸ κήρυγμα τῆς ἀναστάσεως, δοκεῖ οὐ χαμαίζηλον. "ἐγείρονται" οἱ "ἐγειρόμενοι", ἀλλὰ ἀντὶ "φθαρτῶν" "ἄφθαρτοι", ἀντὶ "ἀτίμων" καὶ "ἀσθενῶν" "ἰσχυροὶ" καὶ "ἔνδοξοι", ἀντὶ "ψυχικῶν" "πνευματικοί". "ἀναστήσεται" οὖν "εἰς φωνὴν τοῦ στρουθίου". ἐπερ· ἡ "ἀγορὰ" ἐκείνη ἡ "κλεισθεῖσα" "ἀναστή σεται"; -"ἀναστήσεται" ἐν ὅλῳ τῷ κόσμῳ. τοῦτο λέγω ὅτι τὸ κήρυγμα ἐκεῖνο τὸ ὧδε δημοσιευόμενον τὸ "ἐνεργούμε νον" μεταβαλεῖ, ὥστε μηκέτι "ἐκ μέρους" εἶναι "προ φητείαν ἢ γνῶσιν" ἀλλὰ "πρόσωπον πρὸς πρόσωπον". τοῦ τό ἐςτιν τὸ "ἀναστῆναι" τὴν κατὰ τὴν προτέραν ἀπό δοσιν. ἐπερ· ἵνα ποῖον "καιρὸν" λάβωμεν; -τὸν τῆς "κρίσεως". ἐπερ· ποίῳ "καιρῷ" "κλείεται"; -ὅταν τέλος λάβῃ ὁ παρὼν αἰών. ἐν τοι῀̣ς̣ ······ ····ενοις ἡ ἀρχὴ καὶ τὸ τέλος ἕν ἐστιν. τὸ τέλος τῆς ἡμέρας ταύτης ἀρχὴν φέρει τῆς ε῾̣ξη῀̣ς σ̣υν·χη····· ······· οὐκ ἔστιν διαστῆσαι χρόνον ἀπὸ χρόνου. τὸ λεγόμενον οὖν "νῦν" ?, ὃ λέγουσιν