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upon us the light of your countenance, O Lord"; it remains. But the light of the sun, or simply of sensible light, does not remain. For if someone turns away from seeing the light or closes his eyes, he does not have it marked upon him. But the intelligible light is seen to remain with the one who has been enlightened; it is indelible. 9 Do not turn away from your servant in anger. It is possible for God to seem to turn away, but not in anger. Some have thought that he turned away from Job, when his possessions and his children and his body were handed over to the one who had asked for them; but this did not happen in anger. May it not be so with me, on account of our laziness, that you turn your face away from me in anger. Therefore, it can be both: may I not do such things that you, being angered, turn away from me. Or thus: may I not be so angered as to be deprived of your presence. 9 Be my helper; do not cast me off. Some copies have: "do not forsake me." But to cast off, to reject, to send away is the same thing. For in Isaiah it is stated: "and he will cast him off." And observe the precision of the word: "to become" does not always signify coming into being, but it indicates what the addition intends. And here is added "be my helper." For is the one who becomes a helper to someone "created"? And I have said at other times that verbs implying coming into being, if they are spoken of absolutely, signify creation; "all things were made through him," instead of: "all things subsisted through him." "In the beginning God made the heaven and the earth." It did not say: "what did he make," but this very thing, "heaven and earth." But when it says: "Be my helper, do not forsake me," it means this: "Become a helper to me." It signifies the relation of helper to the one being helped. Thus we also say: "Be my teacher," and this surely does not signify instantiation, but "become a teacher to me." Such are also the things said about the Savior: "Consider the apostle and high priest of our confession, who was faithful to him who made him." He made him an apostle; he did not simply make him, but an apostle. And see: the substance of the Son is eternal. But he becomes an apostle when some have fallen away from him; for he is sent to those who are far off. And observe that his becoming an apostle coexists with some being far from him, having been estranged from him. Again, he becomes a high priest when there were those for whom he officiates. But the hypostasis of the Savior did not come into being then, as they think, but the office, the high priesthood. So again also in the Acts of the Apostles it says: "Let all the house of Israel therefore know for certain that God has made him both Lord and Christ." He becomes Lord of those who take refuge in serving him. If, therefore, someone today begins to serve him, today he has become Lord to him. And if someone subjects him to his kingdom and his priesthood, Christ has become so to him today; for "Christ" denotes nothing other than king and high priest. Indeed, Aaron was called the anointed of the Lord, and the kings were called the anointed of the Lord, and concerning Saul himself: "the Lord is witness, and his anointed is witness." And this: "Touch not my anointed ones." Therefore, "be my helper, do not cast me off"; do not send me away from you. Concerning some it is said: "God will cast them away, because they did not listen to him, and they will be wanderers among the nations." When they fall away, they have been cast off, being carried here and there, no longer having a firm opinion. But he assigns the cause to us: "because they did not listen." It is not his will to cast some away from him. But it is his will to send away those who do not listen, lest he seem to hate virtue. And since they did not listen, "according to the multitude of their iniquities cast them out, for they have provoked you, Lord." This is to be cast off. And they also say that the word is etymologized from something, such that they say the filings of iron are kora. easily the filing like dust

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ἡμᾶς τὸ φῶς τοῦ προσώπου σου, κύριε"· παραμένει. τὸ δὲ τοῦ ἡλίου ἢ ἁπαξαπλῶς τοῦ αἰσθητοῦ φωτὸς οὐ παραμένει. ἐὰν γοῦν τις ἀναχωρήσῃ ἀπὸ τοῦ ὁρᾶν τὸ φῶς ἢ μύσῃ τοὺς ὀφθαλμούς, οὐκ ἔχει αὐτὸ σεσημειωμένον. φαίνεται δὲ τὸ νοητὸν φῶς παραμένον τῷ φωτισθέντι, ἀναπόβλητόν ἐστιν. 9 μὴ ἐκκλίνῃς ἐν ὀργῇ ἀπὸ τοῦ δούλου σου. ἔστιν ποτὲ δοκεῖν ἐκκλίνειν τὸν θεόν, μὴ ἐν ὀργῇ δέ. ἔδοξάν αν τινες, ὅτι ἐξέκλινεν ἀπὸ τοῦ Ἰώβ, ὅτε παρεδόθη τὰ ὑπάρχοντα αὐτοῦ καὶ τὰ τέκνα καὶ τὸ σῶμα τῷ ἐξαιτησαμένῳ· ἀλλ' οὐκ ἐν ὀργῇ τοῦτο γέγονεν. μὴ οὕτω τὰ κατ' ἐμὲ γένοιτο ἐξ ἡμετέρας ῥαθυμίας ὥστε ἐν ὀργῇ ἐκκλῖναι ἀπ' ἐμοῦ τὸ πρόσωπόν σου. ἀμφότερα οὖν δύναται· μὴ τοιαῦτά μοι πραχθείη ὥστε ὀργισθέντα σὲ ἐκκλῖναι ἀπ' ἐμοῦ. ἢ οὕτως· μὴ οὕτως ὀργισθείην ὥστε στερηθῆναι τῆς παρουσίας σου. 9 βοηθός μου γενοῦ, μὴ ἀποσκορακίσῃς με. ἔνια ἀντίγραφα ἔχει· "μὴ ἐνκαταλίπῃς με". τὸ αὐτὸ δέ ἐστιν τὸ ἀποσκορακίσαι, τὸ ἀπορίψαι, τὸ ἀποπέμψαι. ἐν γοῦν τῷ Ἰσαίᾳ φέρεται· "καὶ ἀποσκορακιεῖ αὐτόν". καὶ θεώρει γε τὴν ἀκρίβειαν τῆς λέξεως· οὐκ ἀεὶ τὸ γενέσθαι γένεσιν σημαίνει, ἀλλὰ ἐκεῖνο δηλοῖ, ὃ ἡ προσθήκη βούλεται. πρόσκειται δὲ ὧδε τὸ "βοηθός μου γενοῦ". μὴ γὰρ ὁ γινόμενός τινι βοηθὸς "γίνεται". εἶπον δὲ καὶ ἄλλοτε ὅτι τὰ ῥήματα τὰ γένεσιν ὑποβάλλοντα ἐὰν ἀπολελυμένως λέγηται, δημιουργίαν σημαίνει· "πάντα δι' αὐτοῦ ἐγένετο", ἀντὶ τοῦ· "πάντα δι' αὐτοῦ ὑπέστη". "ἐν ἀρχῇ ἐποίησεν ὁ θεὸς τὸν οὐρανὸν καὶ τὴν γῆν". οὐκ εἶ111 πεν· "τί ἐποίησεν", ἀλλ' αὐτὸ τοῦτο "οὐρανὸν καὶ γῆν". ὅταν δὲ λέγῃ ὅτι· "βοηθός μου γενοῦ, μὴ ἐνκαταλίπῃς με", τοῦτο λέγει· "βοηθὸς μοὶ γενοῦ". σχέσιν σημαίνει τὴν βοηθοῦ πρὸς βοηθούμενον. οὕτω λέγομεν καί· "διδάσκαλός μου γενοῦ", καὶ οὐ δήπου οὐσίωσιν σημαίνει, ἀλλὰ "ἐμοὶ διδάσκαλος γενοῦ". τοιαῦτά ἐστιν καὶ τὰ λεγόμενα περὶ τοῦ σωτῆρος· "κατανοήσατε τὸν ἀπόστολον καὶ ἀρχιερέα τῆς ὁμολογίας ἡμῶν, πιστὸν ἐν τῷ ποιήσαντι αὐτόν". ἀπόστολον αὐτὸν ἐποίησεν, οὐχ ἁπλῶς αὐτὸν ἐποίησεν, ἀλλὰ ἀπόστολον. καὶ ὅρα γε· ἡ οὐσία τοῦ υἱοῦ ἀίδιός ἐστιν. τὸ δὲ γενέσθαι ἀπόστολον τότε γίνεται, ὅταν ἀποστῶσίν τινες ἀπ' αὐτοῦ· πρὸς τοὺς μακρὰν γὰρ πέμπεται. καὶ θεώρει, ὅτι συνυπάρχει τὸ ἀπόστολον αὐτὸν γενέσθαι τῷ εἶναι μακράν τινας αὐτοῦ, μεμακρυνμένους αὐτοῦ. πάλιν ἀρχιερεὺς γίνεται, ὅταν ἦσαν ὑπὲρ ὧν ἱερᾶται. οὐ τότε δὲ ἡ ὑπόστασις τοῦ σωτῆρος γέγονεν, ὡς ἐκεῖνοι οἴονται, ἀλλὰ ἡ ἀρχή, ἡ ἀρχιιερωσύνη. οὕτω πάλιν καὶ ἐν ταῖς πράξεσιν τῶν ἀποστόλων λέγει· "τοῦτο ἀσφαλῶς γιγνωσκέτω πᾶς οἶκος Ἰσραὴλ ὅτι καὶ κύριον αὐτὸν καὶ χριστὸν ἐποίησεν ὁ θεός". κύριος γίνεται τῶν προσφευγόντων εἰς τὸ δουλεύειν αὐτῷ. ἐὰν καὶ σήμερόν τις οὖν ἄρξηται δουλεύειν αὐτῷ, σήμερον αὐτῷ κύριος γέγονεν. καὶ ἐὰν ὑποβάλῃ τις αὐτὸν τῇ αὐτοῦ βασιλείᾳ καὶ τῇ αὐτοῦ ἱερωσύνῃ, χριστὸς αὐτῷ σήμερον γέγονεν· ὁ γὰρ χριστὸς οὐδὲν ἕτερον ἢ βασιλέα καὶ ἀρχιερέα δηλοῖ. ἀμέλει γοῦν ὁ Ἀρὼν ἐλέγετο χριστὸς κυρίου, καὶ οἱ βασιλεῖς ἐλέγοντο χριστοὶ κυρίου, καὶ περὶ αὐτοῦ τοῦ Σαούλ· "μάρτυς κύριος καὶ μάρτυς ὁ χριστὸς αὐτοῦ". καὶ τοῦτο· "μὴ ἅπτεσθε τῶν χριστῶν μου". "βοηθός μου" οὖν "γενοῦ, μὴ ἀποσκορακίσῃς με"· μὴ ἀποπέμψῃς με ἀπὸ σοῦ. περί τινων λέγεται· "ἀπώσεται αὐτοὺς ὁ θεός, ὅτι οὐκ εἰςήκουσαν αὐτοῦ, καὶ ἔσονται πλανῆται ἐν τοῖς ἔθνεσιν". ὅταν ἀποστῶσιν, ἀπεσκορακίσθησαν ὧδε κἀκεῖσε φερόμενοι, οὐκέτι γνώμην ἔχοντες βεβαίαν. τὴν δὲ αἰτίαν ἡμῖν προσάπτει· "ὅτι οὐκ εἰσήκουσαν". οὐ θελητὸν αὐτῷ ἐστιν τὸ ἀπώσασθαί τινας ἀπ' αὐτοῦ. θελητὸν δὲ αὐτῷ ἐστιν τοὺς μὴ εἰσακούσαντας ἀποπέμψαι, ἵνα μὴ δόξῃ ἀρετὴν μισεῖν. καὶ ἐπεὶ οὐκ εἰσήκουσαν, "κατὰ τὸ πλῆθος τῶν ἀνομιῶν αὐτῶν ἔξωσον αὐτούς, ὅτι παρεπίκρανάν σε, κύριε". τοῦτο τὸ ἀποσκορακισθῆναί ἐστιν. λέγουσιν δὲ καὶ ἔκ τινος ἐτυμολογεῖσθαι τὴν λέξιν ὥστε τὸ ῥίνημα τοῦ σιδήρου κόρα λέγουσιν εἶναι. ῥᾳδίως τὸ ῥί νημα οἷα κόνις