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of part," no longer do "they go around the marketplace beating their breasts"; for their lamentation will no longer have any effect then, when each one will hear: "You repent now, when there is no "time"." I do not say this, that there will never be repentance, but then, when the "time of judgment" is at hand, when "they stand before the judgment seat of Christ to receive each one the things done in the body". Whereas; but if "it is not overturned"? -this: then "the mourners go about in the marketplace," when the word of teaching is still "at work," while they are not persuaded-361, not assenting, not bound by the "silver cord"; for he who assents is bound. "and the blossom is crushed". It was said that scripture signifies thoughts through "gold"; the thoughts, therefore, that have been worked out and prepared so as to become good sayings. For the cut out "plates" are also seen in the garments of the high priest; for it is said ... "gold" and the lower construction ... of. It is possible, therefore, "to be crushed" ... to unite them and to be beaten out, as it were. 12,6cd and the pitcher is shattered at the spring, and the wheel runs down into the cistern. 12,6c ? it is for some to drink from the "spring" itself without a vessel. Rebecca, the perseverance of good things, the perfect teaching, "going down to the spring" received the drink with a "pitcher," in order to "give drink to a thirsty servant"; but she herself drank from the "spring" itself without a "pitcher". Thus you find it also written concerning the Samaritan woman that she too "left her water jar," with which she had come to draw water, "and went away" to tell her fellow citizens that "Come, see a man who told me all my sin". Rebecca, therefore, "gives drink to Abraham's servant," and not to him alone, but also to all those with him. "and to the camels" she ...?... drinking—for she "went down to the spring"—but even if she carries a "pitcher" ... she carried, but for "all". "That which is known in part" and "that which is prophesied in part" is a "pitcher" filled from the "spring". When, therefore, "that which is in part is done away," "the pitcher is shattered". And it is not destroyed, but into the "spring" ....... And I recall another contemplation, spoken through other voices and ... materials, we said that "that which is in part" is not abolished, but is "in part"; for when the addition of the lacking value has been made ... and "that which is in part" is in the whole. So also here, when there is no longer need for the drink from the "pitcher," since the Savior has "given drink" and has made in the one who "drinks" "rivers of living water," he who has in himself the "spring of living water" does not need a "pitcher". He "shatters" it then accordingly. And he does not "shatter" it somewhere outside, 362 not by throwing it somewhere outside does he "shatter" it, but ...... "spring," the "part" is poured into the whole ...? that is, for it "to be done away" and for "the pitcher to be shattered," so that it may no longer be a "pitcher". But the intelligible realities use the words fittingly to the names and things. For since the memory of a "spring" ....... the "crushing" of "that which is in part" and .. was about perfect knowledge ....... "shattering" of a "pitcher" ..... "the doing away of that which is in part" ........ the text; "that which is in part" and the "pitcher" are the same, and the "spring" and "face to face" ..... we often here ........ whose presence "does away with that which is in part". We often said there are ... more superficial things for someone to hear, from which to be benefited ...... if we see him, ......... we "shatter" those things; since we contemplate greater things, we "cast them out"; we do not reject them, but we "shatter" them into greater things. 12,6d Therefore the wheel will run down into the cistern. The "cistern" can be understood in parallel; just as it is possible to draw from a "spring" with a "pitcher," so also to draw up water from a "cistern" with a "wheel". When, therefore, there was no longer a need to draw up in this way, then "the wheel will run down into the cistern" ............ you it ....... It is also possible in another way; for it is a verse, and each line has its own meaning. We say this, then, that in many places of scripture Hades is called a "cistern". For see what it says: "O Lord, you brought up from

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μέρους", οὐκέτι "κυκλοῦσιν κοπτόμενοι τὴν ἀγοράν"· οὐκέτι γὰρ ὁ κοπετὸς αὐτῶν ἐνεργήσει τι τότε ἀκουσομένου ἑκάστου· "νῦν μετανοεῖς, ὅτε "καιρὸς" οὐκ ἔστιν." οὐ τοῦτο δέ φημι ὅτι οὐδέποτε ἔσται μετάνοια, ἀλλὰ τότε, ὅτε ὁ "καιρὸς τῆς κρίσεως" ἐνεργεῖ, ὅτε "τῷ βήματι τοῦ Χριστοῦ παρίστανται ἐπὶ τῷ κομίσασθαι ἕκαστος, ἃ ἔπραξεν διὰ τοῦ σώματος". ἐπερ· ἐὰν δὲ "μὴ ἀνατραπῇ"; -τοῦτο· τότε "κυκλοῦσιν ἐν ἀγορᾷ οἱ κοπτόμενοι", ὅταν ἔτι "ἐνεργῇ" ὁ λόγος ὁ τῆς διδασκαλίας μὴ πειθο-361 μένων ἐκείνων, μὴ συνκατατιθεμένων, μὴ δεσμουμένων ὑπὸ τοῦ "σχοινίου τοῦ ἀργυρίου"· δεσμεῖται γὰρ ὁ συνκατατιθέμενος. "καὶ συντριβῇ τὸ ἀνθέμιον". ἐλέχθη ὅτι ἡ γραφὴ διὰ τοῦ "χρυσοῦ" σημαίνει τὰ νοήματα· τὰ νοήματα οὖν τὰ κατειργ̣ασ̣μ̣ένα κ̣αὶ εὐτρεπισθέντα οὕτως ὥστε λ̣όγ̣ια α᾿̣γ̣αθὰ γενέσθαι. καὶ γὰρ φαίνεται "πε´̣τ̣αλα" τὰ τεμνόμενα ἐν τοῖς ἱματίοις τ̣οῦ ἀρχιιερέως· λέγεται γὰρ εκιο̣····· ······· "χρυσίον" καὶ τ̣η κατ̣ω̣ κατασκευ̣······· ··ης. δύναται οὖν "συντριβη῀̣ναι" ···· συνενῶσαι αὐτὰ καὶ ὥσπερ ἠλαθῆναι. 12,6cd καὶ συντριβῇ ὑδρία ἐπὶ τὴν πηγήν, καὶ συντροχάσει ὁ τροχὸς ἐπὶ τὸν λάκκον. ̣12,6c ? τινῶν ἐστιν ἀπ' αὐτῆς τῆς "πηγη῀̣ς̣" ἀ´̣ν̣ευ το̣ῦ ἀγγείου πίνειν. ἡ Ῥεβέκκα ἡ ε᾿̣πιμονὴ τῶν καλῶν, ἡ τελεία διδασκαλία, "ἐπὶ τὴν πηγὴν κατα-βαίνουσα" "ὑδρίᾳ" ἐλάμβανεν τὸ ποτόν, ἵνα "ποτίσῃ παῖδα" διψώμενον· ἐξ αὐτῆς τῆς "πηγῆς" δ̣ὲ αὐτὴ ἔπιεν ἄνευ "ὑδρίας". οὕτως εὑρίσκεις καὶ περὶ τῆς Σαμαρίτιδος γε-γραμμέν̣ο̣ν̣ ὅτι καὶ ἐκείνη "ἀφῆκεν τὴν ὑδρίαν", ἐν ᾗ ει᾿̣ληλύθει ἀρύσασθαι ὕδωρ, "κα̣ι`̣ α᾿̣πῆλθεν" τοῖς πολίταις ἑαυτῆς εἰπεῖν ὅτι "δεῦτε ἴδετε ἄνθρωπον, ὃς εἶπέν μοι πᾶν τ̣ο`̣ α῾̣μ̣άρτημά μου". ἡ Ῥεβέκκα οὖν τὸν τοῦ Ἀβραὰμ "παῖδα ποτίζει" καὶ οὐκ αὐτόν̣ γ̣ε̣ μ̣όνον, ἀλλὰ καὶ πάν̣τας τοὺς μετ' αὐ-τ̣ο̣υ῀̣. "κ̣αὶ τ̣α̣ι῀̣ς καμήλ̣ο̣ι̣ς" α̣υ᾿̣τη···?············· πίνουσα-"κατέβη" γὰρ "ἐπὶ τὴν πηγήν"-, ἀλλὰ κἂν φέρῃ "ὑδρία" υ̣δ̣········ ἔφερεν, ἀλλὰ "πάσαις". "τὸ ἐκ μέρους γιγνωσκόμενον" καὶ "τὸ ἐκ μέρους προφητευόμενον" ἀπὸ τῆς "πηγῆς" "ὑδρία" ἐστὶν πλη-ρωθεῖσα. ὅταν οὖν "καταργηθῇ τὸ ἐκ μέρους", "συν-τρίβεται ἡ ὑδρία". καὶ οὐκ ἀπόλλυται, ἀλλ' εἰς τὴν "πηγὴν" ·······. καὶ ὑπομιμνῄσκω ἄλλο θεώρημα λεχθὲν δι' ἑτέρων φωνῶν καὶ ση̣8-10νων ὑλῶν ἐλέγομεν ὅτι "τὸ ἐκ μέρους" οὐκ ἀφανίζεται, ἀλλὰ 8-10 "ἐκ μέρους" εἶναι· προσθήκης γὰρ τῆς λειπούσης τιμῆς γεγενημένης ····· κα̣ὶ "τὸ ἐκ μέρους" ἐν τοῖς ὅλοις. οὕτω καὶ ἐνταῦθα, ὅταν μηκέτι χρεία ᾖ τοῦ ἐξ "ὑδρίας" πο-τισμοῦ τοῦ ςωτῆρος "ποτίσαντος" καὶ πεποιηκότος ἐν τῷ "πίνοντι" "ρ῾̣εύματα ὕδατος ζῶντος", ὁ ἔχων ἐν ἑαυτῷ τὴν "πηγὴν τοῦ ὕδατος τοῦ ζῶντος" οὐχ "ὑδρίας" δεῖται. "συντρίβει" ἄρα κατ̣' αὐτήν. καὶ οὐκ ἔξω που 362 "συντρίβει", οὐκ ἔξω που βάλλων "συντρίβει", ἀλ-λὰ ······ "πηγὴν" χύννεται τὸ "μέρος" τῷ ὅλῳ ···? τουτέστιν τὸ "καταργεῖσθαι" αὐτο`̣ κα̣ι`̣ τ̣ὸ "συντρίβεσθαι τὴν ὑδρίαν", ἵνα μ̣η̣κ̣έτι "ὑδρ̣ία̣" ᾐ῀̣. καταλλήλως δὲ τοῖς ὀνόμ̣ασι̣ν καὶ πράγ̣μασιν τὰ νοητὰ χρῶνται ταῖς λέξεσιν. ἐπεὶ γὰρ "πηγῆς" μνήμη ········ε̣?ν "συντριβη" "τὸ ἐκ μέρους" καὶ ε·· περὶ γνώσεως ἦν τελείας ······· "συντριβὴν" "ὑ-δρίας" ε·····αλλ· "κατάργησιν τοῦ ἐκ μέρους" ········ τ̣ὸ κείμενον· "τὸ ἐκ μέρους" κα̣ὶ ἡ "ὑ-δρία" ταὐτόν ἐστιν καὶ ἡ "πηγὴ" καὶ τὸ "πρόσωπον πρὸς πρόσωπον" ποι·····δε···κι ἡμεῖς πολλάκις ἐν-ταῦθα ··ασον ·αρ·······νο, οὗ ἡ παρουσία "καταργεῖ τὸ ἐκ μέρους". πολλάκις ἐλέγομεν εἶναι ··· ··τα ἐπιπολαιότερα α̣·······κ̣ι̣νος ἀκοῦσαι, ἐξ ὧν ὠφεληθῆναι ······ ἐὰν ἴδωμεν αὐτόν, υ········· ε᾿̣κεῖνα "συντρίβομεν"· ἐπεὶ μείζονα θεω̣ροῦμεν, "ἐκβάλλομεν" αὐτά· οὐκ ἀθετοῦμε̣ν̣ α̣ὐτά, ἀλ̣λ̣α`̣ "συν-τρίβομεν" αὐτὰ εἰς μείζονα. 12,6d καὶ συντροχάσε̣ι οὖν ὁ τροχὸς ἐπὶ τὸν λάκκον. δύναται ἐκ παραλλήλου "λάκκος" καταληφθῆναι· ὥσπερ ἔστιν "ὑδρίᾳ" α᾿̣πὸ "πηγῆς" ἀρύσασθαι, οὕτω καὶ ἀ-πὸ "λάκκου" "τ̣ροχῷ" ἀνιμήσασθαι ὕδωρ. ὅταν οὖν μη-κέτι χρεία ἦν τοῦ οὕτως ἀνιμᾶσθα̣ι, τότε "ὁ τρ̣οχ̣ο`̣ς̣ ἐπὶ τὸν λάκκον συντροχάσει" ·····c·······ο̣λεις α̣ὐτὸν ·········ι. δυνατὸν δὲ καὶ ἑτέρως· στιχήριον γάρ ἐστιν καὶ ἕκαστος στίχος ἰδίαν ἔχει νόησιν. λέγομεν τοίνυν τοῦτο ὅτι ἐν πολλοῖς τόποις τῆς γραφῆς ὁ ᾅδης "λάκ-κος" ὀνομάζεται. ἴδε γὰρ τί λέγει· "κύριε ἀνήγαγες ἐξ