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abhorring idols, yet not refraining from sacrilege. For there is nothing hidden that will not be revealed, nor covered up that will not be uncovered. 3.125 In that day the Lord will take away the glory of their clothing and their adornment. Since they used what was given for use in an unbecoming way, The Lord will take away the glory of their clothing, which they put on for their own evil and that of those who encounter them. So every woman who has made bad use of her attire is threatened with its removal. Since they also went about (he says) dragging their tunics, as not using but misusing their clothing, they were ordered to be stripped of the glory of their clothing. However, the glory of the clothing is also taken away from us, if we are found to have used it unworthily, trampling on it and filling it with the pollutions of the flesh. And what is this clothing, or the garment of the Saints, but our Lord Jesus Christ? For as many of you as were baptized into Christ have put on Christ, whom the Lord takes away from those who by sinning trample the body and consider the blood of the covenant a common thing. Symbols of this clothing were the garments of Israel, which were not worn out, as it is written in Deuteronomy, that Your garments did not wear out, and the sandals on our feet did not grow old. Since the sandals were also symbols of the preparation of the Gospel of peace. For the new covenant which Christ Jesus has given remains new, never growing old. For the more we use this and the sandals, the newer they become, the preparation of the Gospel always becoming fresh and new for us in the progress of faith in Christ. And the fringes. Through the Prophet, the Lord threatens to take away also the fringes from the women who adorn themselves. But the word for fringe is not very common in Greek usage, whence its meaning is not obvious. However, we, in the construction of the high priestly garment, having found a fringed tunic, having pomegranates and bells, understood the fringes to be certain bands of tassels, attached to the golden bells and the pomegranates from the edges, which the daughters of Zion also imitated with excessive luxury in the attire of their own clothing; by which they showed insolence to the priestly peculiarities, wearing hyacinth and scarlet fastenings of tassels suspended from the hem. 3.126 And the crescents and the pendant and the adornment of their face. He goes through the female adornment kind by kind, deriding the excessive artificiality. For the Lord will take away And the crescents and the pendant. Another has rendered ‘the crescents’ more clearly, saying And the necklaces, and instead of ‘the pendant’ saying Drop-earrings. A crescent, then, is a golden neck ornament, worked in a circular shape, which women, when putting it on, make a point of displaying the neck bare, and shamelessly uncovering things which it is more seemly to cover. And the pendant is also a certain ornament, let down however and descending to the chest, suspended from some loose chains, which in order to be displayed, makes it altogether necessary that the parts about the chest not be decently covered. And the adornment of their face. There are also certain colors contrived by women for the adornment of the face: both white and red and another which is black. The one falsifies the whiteness of the body, the red blooms on the cheeks, and the black outlines the eyebrows around the eyes in a crescent shape. This also the Lord threatens to remove, so that the chastity of men may not be stolen (he says), nor the wretched eyes of the young be captivated by these paintings. Or these things will be taken away then, when all things stand naked before the Judge, when the eyebrow is fallen, the cheek downcast, the complexion livid from fear. Therefore the Lord takes away also the adornment. And the

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βδελυσσόμενον τὰ εἴδωλα, ἱεροσυλίας τοῦτον μὴ ἀπεχόμενον. Οὐδὲν γὰρ κρυπτὸν, ὃ οὐ φανερω θήσεται, οὐδὲ κεκαλυμμένον, ὃ οὐκ ἀποκαλυφθήσεται. 3.125 Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀφελεῖ Κύριος τὴν δόξαν τοῦ ἱματισμοῦ αὐτῶν καὶ τὸν κόσμον αὐτῶν. Ἐπειδὴ παρὰ τὸ πρέπον ἐχρήσαντο τοῖς διδομένοις εἰς χρῆ σιν, Ἀφελεῖ Κύριος τὴν δόξαν τοῦ ἱματισμοῦ αὐτῶν, ὃν ἐπὶ κακῷ ἑαυτῶν καὶ τῶν ἐντυγχανόντων αὐταῖς περιεβάλλοντο. Ὥστε πᾶσα γυνὴ κακῶς κεχρημένη τῇ περιβολῇ τῆς ἐσθῆτος, τὴν ἀφαίρεσιν ἀπειλεῖται. Ἐπειδὴ καὶ ἐπορεύοντο (φησὶν) ἅμα σύρουσαι τοὺς χιτῶνας, ὡς μὴ χρώμεναι τῷ ἱματισμῷ, ἀλλὰ παραχρώμεναι, ἐκελεύσθησαν γυμνωθῆναι τῆς δόξης τοῦ ἱματισμοῦ. Ἀφαιρεῖται μέντοι καὶ ἀφ' ἡμῶν τὴν δόξαν τοῦ ἱματισμοῦ, ἐὰν ἀναξίως αὐτῷ κεχρημένοι φανῶμεν, κα ταπατοῦντες αὐτὸν καὶ τῶν σαρκίνων μολυσμάτων ἀναπίμ πλαντες. Τίς δέ ἐστιν οὗτος ὁ ἱματισμὸς, ἢ τὸ ἔνδυμα τῶν Ἁγίων, ὁ Κύριος ἡμῶν Ἰησοῦς Χριστός; Ὅσοι γὰρ εἰς Χριστὸν ἐβαπτίσθητε, Χριστὸν ἐνεδύσασθε, ὃν ἀφαιρεῖ Κύριος ἀπὸ τῶν διὰ τοῦ ἁμαρτάνειν τὸ σῶμα καταπατούντων καὶ τὸ αἷμα τῆς διαθήκης κοινὸν ἡγουμένων. Τούτου τοῦ ἱμα τισμοῦ σύμβολα ἦν τὰ ἱμάτια τοῦ Ἰσραὴλ, τὰ μὴ κατατρι βέντα, καθ' ὣς γέγραπται ἐν ∆ευτερονομίῳ, ὅτι Τὰ ἱμάτια ὑμῶν οὐ κατετρίβη, καὶ τὰ ὑποδήματα ἐν τοῖς ποσὶν ἡμῶν οὐκ ἐπαλαιώθη. Ἐπεὶ καὶ τὰ ὑποδήματα σύμβολα ἦν τῆς ἑτοιμασίας τοῦ Εὐαγγελίου τῆς εἰρήνης. Ἣν γὰρ δέδωκε διαθήκην καινὴν Χριστὸς Ἰησοῦς, μένει καινὴ, μηδέποτε παλαιουμένη. Ὅσον γὰρ χρώμεθα τούτῳ καὶ τοῖς ὑποδήμασι, τοσούτῳ καινότερα γίνεται, ἀεὶ προσφάτου καὶ νέας ἐπιγινομένης ἡμῖν τῆς ἑτοιμασίας τοῦ Εὐαγγελίου ἐν τῇ προκοπῇ τῆς εἰς Χριστὸν πίστεως. Καὶ τοὺς κοσύμβους. Ἀφαιρήσειν ἀπειλεῖ τῶν καλλωπιζομένων γυναικῶν διὰ τοῦ Προφήτου ὁ Κύριος καὶ τοὺς κοσύμβους. Οὐ πάνυ δὲ ἡ τοῦ κοσύμβου λέξις τῇ ἑλληνικῇ συνηθείᾳ καθωμίληται, ὅθεν οὐδὲ ὁ νοῦς αὐτῆς πρόδηλος. Πλὴν, ἡμεῖς, ἐν τῇ κατασκευῇ τῆς ἀρχιερατικῆς ἐσθῆτος, εὑρόντες χιτῶνα κοσυμβωτὸν, ἔχοντα ῥοΐσκους καὶ κώδωνας, ἀποδέσμους τινὰς τῶν κροσ σῶν ἐνοήσαμεν τοὺς κοσύμβους, συναπηρτημένους τοῖς κώδωσι τοῖς χρυσοῖς καὶ τοῖς ῥοΐσκοις ἀπὸ τῶν ἄκρων, οὓς ἐμιμοῦντο καθ' ὑπερβολὴν τρυφῆς καὶ αἱ θυγατέρες Σιὼν ἐν τῇ περιβολῇ τῆς ἰδίας αὐτῶν ἐσθῆτος· δι' ὧν ἐνύβριζον τοῖς ἱερατικοῖς ἰδιώμασιν, ὑακίνθινα καὶ κόκκινα ἐγκομβώματα κροσσῶν ἀπηρτημένα τοῦ λώματος περιφέ ρουσαι. 3.126 Καὶ τοὺς μηνίσκους καὶ τὸ κάθεμα καὶ τὸν κόσμον τοῦ προσώπου αὐτῶν. Κατ' εἶδος ἐπεξέρχεται τῷ γυναικείῳ κόσμῳ, τὸ περίεργον τοῦ καλλωπισμοῦ διασύρων. Ἀφελεῖ γὰρ Κύριος Καὶ τοὺς μηνίσκους καὶ τὸ κάθεμα. Σαφέστερον δὲ τοὺς μηνίσκους ἕτε ρος ἐξέδωκεν, εἰπὼν Καὶ τοὺς μανιάκας, καὶ ἀντὶ τοῦ καθέμα τος εἰπὼν Χαλαστά. Μηνίσκος τοίνυν κόσμος ἐστὶ χρυσοῦς περιτραχήλιος, κυκλοτέρως ἀπειργασμένος, ὃν περιτιθέμεναι αἱ γυναῖκες, γυμνὸν ἐπιτηδεύουσι προδεικνύναι τὸν τράχη λον, καὶ ἀναισχύντως ἀπογυμνοῦν, ἃ συγκαλύπτειν εὐσχημο νέστερον. Καὶ τὸ κάθεμα κόσμος τίς ἐστι καὶ αὐτὸς καθιέ μενος μέντοι καὶ ἐπικαταβαίνων τῷ στήθει, χαλαρῶν τινων ἁλύσεων ἀπῃωρημένος, ὃς ἵνα προφαίνηται, πάντως ἀνάγκη μηδὲ τὰ περὶ τὸ στῆθος εὐσχημόνως συνεσκιάσθαι. Καὶ τὸν κόσμον τοῦ προσώπου αὐτῶν. Ἔστι τινὰ καὶ χρώ ματα πρὸς κόσμον ταῖς γυναιξὶν ἐπιτετηδευμένα τοῦ προσώ που· λευκόν τε καὶ ἐρυθρὸν καὶ ἕτερον μέλαν ὄν. Τὸ μὲν λευ κότητα τοῦ σώματος καταψεύδεται, τὸ δὲ ἐρυθρὸν ταῖς πα ρειαῖς ἐπανθεῖ, τὸ δὲ μέλαν μηνοειδῶς τὰς ὀφρῦς τοῖς ὀφθαλ μοῖς περιγράφει. Ὃν καὶ αὐτὸν περιαιρήσειν ὁ Κύριος ἀπειλεῖ, ἵνα μὴ κλέπτηται (φησὶν) ἡ σωφροσύνη τῶν ἀνδρῶν, μηδὲ ταῖς ζωγραφίαις ταύταις ἐλεεινοὶ νεωτέρων ὀφθαλμοὶ συν αρπάζωνται. Ἢ τότε ἀφαιρεθήσεται ταῦτα, ὅταν γυμνὰ πάντα παρίσταται τῷ Κριτῇ, ὅτε ὀφρὺς συμπεπτωκυῖα, πα ρειὰ κατηφὴς, χρῶμα πελιδνὸν ὑπὸ τοῦ φόβου. Ἀφαιρεῖ οὖν καὶ τὸν κόσμον ὁ Κύριος. Καὶ τὴν