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therefore and so it has the unchangeable according to essence; for it is God. But note that he knows his own beginning from his divine work.

d'. He places Seraphim around: Note, why the six-winged ones stand around the divine myrrh. But he said "unaltered" either with respect to his being made like us in all things according to our nature without sin, or as not having undergone alteration or a shadow of turning according to the divinity, in assuming humanity. But note the complete incarnation, because of those who say he was without a mind.

e'. The one being sanctified: Rather, it was then expressed thus in the Epistle to the Hebrews: "For both he who sanctifies and those who are sanctified".

The myrrh: Why the myrrh is poured out in the form of a cross in the baptistery. He brings into view: Instead of, he openly proclaims. Needing divine birth: For he rose on the third day, not being held by the

death. Unrestrained: For he rose on the third day, not being held. Those into the death: For the cause is hidden from the many of the

mystery, why the baptism into Christ, is that we are baptized into his death.

(14Ε_396> § 11. In a manner befitting a man. Note here also, that Christ, both as man, receives the Holy Spirit being sanctified, and as God, gives it. Note also that of the essential divinity, and that he remained unchangeable.

He will have the most divine: If, when we hear of essential states in angels, we do not understand qualities arising from without by accident, as was said a little before, and as we clarified in the seventh chapter of the treatise On the Heavenly Hierarchy, much more in the case of God who is properly both being and beyond being will we not accept the state as a quality, which occurs in composite things, but as a state of essential divinity, which naturally has from itself all the things of goodness. For the time being, however, it means that even the divinity is not the very essence of God, but the glory of the essence.

§ 12. Of the altar: That the altar also is consecrated with myrrh, and why. Jesus the altar: That Jesus is the altar; and note the

magnitude and the height of such an altar, which is Christ. Mystically being offered as whole burnt offerings: It alludes to the end of the fiftieth psalm. The rite of myrrh: That it was called the rite of myrrh, and why. All things divinely wrought: What he says is this: Of every divine theophany and

work shown through symbols, the symbol being a consequence of the Alleluia of the prophets’ song, you have seen what it declares.

Those of the Hebrews say: Note against the Acephali. Of theophany: Which psalm is mentioned, and it is clear that it is one of those inscribed

"Alleluia."

ON CHAPTER 5 § 1. Allotments: He calls these allotments because (14Ε_398> each

priestly order has distinctly the services of the priesthood, as if allotted to it, which it cannot transgress; for the work of the deacon and of the others likewise is clear. But powers and energies in these things, it is possible to take them in one sense, as signifying the same thing; for those permitted to perform these things are said to have the teaching power of purifying and illuminating; but it is also possible to distinguish them otherwise, so as to take powers as the spiritual gifts and dignities, and energies

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οὖν καί οὕτως ἔχει τό κατ' οὐσίαν ἀναλλοίωτον· Θεός γάρ. Σημείωσαι δέ ὅτι τήν οἰκείαν οἶδεν ἀρχήν ἐκ τῆς θεουργίας αὐτοῦ.

δ'. Σεραφίμ περιίστησι: Σημείωσαι, διά τί τῷ θείῳ μύρῳ περιίστανται τά ἑξαπτέρυγα. Ἀπαράλλακτον δέ εἶπεν ἤ ὡς πρός τό κατά πάντα τῆς καθ' ἡμᾶς φύσεως ὁμοιωθῆναι ἡμῖν χωρίς ἁμαρτίας, ἤ ὡς μή ὑπομείναντα παραλλαγήν ἤ τροπῆς ἀποσκίασμα κατά τήν θεότητα, ἐν τῷ προσλαβεῖν τό ἀνθρώπινον. Σημείωσαι δέ τήν ὁλικήν ἐνανθρώπησιν, διά τούς ἄνουν αὐτόν λέγοντας.

ε'. Τόν ἁγιαζόμενον: Μᾶλλον τότε οὕτως ἐφέρετο ἐν τῇ πρός Ἑβραίους· «ὅ τε γάρ ἁγιάζων καί ὁ ἁγιαζόμενος».

Τό μύρον: ∆ιά τί σταυροειδῶς τό μύρον ἐν τῷ βαπτιστηρίῳ ἐκχεῖται. Ὑπ ' ὄψιν ἄγει: Ἀντί τοῦ φανερῶς κηρύττει. Θεογενεσίας καταδεόμενον: Ἀνέστη γάρ τριήμερος, μή κρατηθείς ὑπό τοῦ

θανάτου. Ἀκρατήτῳ: Ἀνέστη γάρ τριήμερος μή κρατηθείς. Τούς εἰς τόν θάνατον: Ἔστι γάρ ἀπόκρυφος ἡ αἰτιολογία τοῖς πολλοῖς τοῦ

μυστηρίου, διά τί τό εἰς Χριστόν βάπτισμα, ὅτιπερ εἰς τόν θάνατον αὐτοῦ βαπτιζόμεθα.

(14Ε_396> § 11. Ἀνθρωποπρεπῶς. Σημείωσαι καί ἐνταῦθεν, ὁ Χριστός, καί ὡς ἄνθρωπος, δέχεται τό Πνεῦμα τό ἅγιον ἁγιαζόμενος, καί ὡς Θεός, δίδωσιν αὐτό. Σημείωσαι καί τό τῆς οὐσιώδους θεότητος, καί ὅτι ἀναλλοίωτος ἔμεινεν.

Ἕξει τό θειότατον: Εἰ, ἐπί τῶν ἀγγέλων οὐσιώδεις ἕξεις ἀκούοντες, οὐ ποιότητας ἔξωθεν κατά συμβεβηκός ἐπιγινομένας νοοῦμεν, ὡς καί πρό ὀλίγου εἴρηται, καί ἐν τῷ Περί τῆς οὐρανίας ἱεραρχίας λόγῳ κεφαλαίῳ ἑβδόμῳ διεσαφήσαμεν, πολλῷ μᾶλλον ἐπί τοῦ καί ὑπέρ οὐσίαν κυρίως ὄντος Θεοῦ τήν ἕξιν οὐ ποιότητα δεξόμεθα, τήν ἐπί τοῖς συνθέτοις συμβαίνουσαν, ἀλλ' ἕξιν οὐσιώδους θεότητος, τήν φυσικῶς ἔχουσαν ἐξ αὐτῆς τά τῆς ἀγαθότητος ἅπαντα. Τέως δέ σημαίνει, ὅτι καί ἡ θεότης οὐκ αὐτοουσία ἐστί τοῦ Θεοῦ, ἀλλά τῆς οὐσίας δόξα.

§ 12. Θυσιαστηρίου: Ὅτι καί τό θυσιαστήριον μύρῳ τελειοῦται, καί διά τί. Θυσιαστήριον Ἰησοῦς: Ὅτι Ἰησοῦς ἐστι τό θυσιαστήριον· καί σημείωσαι τό

μέγεθος καί τό ὕψος τοῦ τοιούτου θυσιαστηρίου, ὅπερ ἐστίν ὁ Χριστός. Μυστικῶς ὁλοκαυτούμενοι: Τό τέλος αἰνίττεται τοῦ πεντηκοστοῦ ψαλμοῦ. Μύρου τελετήν: Ὅτι μύρου τελετή ἐκλήθη, καί διά τί. Θεουργικῶς ἅπαντα: Ὅ φησι τοῦτό ἐστι· Πάσης θείας θεοφανείας καί

ἐργασίας διά συμβόλων δεικνυμένης, ἀκόλουθον τοῦ ἀλληλούϊα τοῦ τῶν προφητῶν μέλους τό σύμβολον, θεώρησαι τί δηλοῖ.

Φασίν οἱ τά Ἑβραίων: Σημείωσαι κατά Ἀκεφάλων. Θεοφανείας: Ποῖος λέγεται ψαλμός, καί δῆλον ὅτι εἷς τῶν ἐπιγεγραμμένων

«Ἀλληλούϊα».

ΕΙΣ ΤΟ ΚΕΦΑΛΑΙΟΝ Ε' § 1. Ἀποκληρώσεις: Ἀποκληρώσεις ταύτας καλεῖ διά τό (14Ε_398> ἑκάστην

τάξιν ἱερατικήν ἀφωρισμένως ἔχειν ἱερατείας ὑπηρεσίας, οἷον ἀποκεκληρωμένας αὐτῇ, ἅς ὑπερβῆναι οὐ δύναται· δῆλον γάρ ἐστι τό ἔργον τοῦ διακόνου καί τῶν ἄλλων ὁμοίως. ∆υνάμεις δέ καί ἐνεργείας ἐν τούτοις, ἔστι μέν λαβεῖν ἐφ' ἑνός νοήματος, τό αὐτό δηλούντων· τήν γάρ τοῦ καθαίρειν καί φωτίζειν διδασκαλικῶς δύναμιν ἔχειν λέγονται οἱ ταῦτα ἐνεργεῖν ἀφιέμενοι· ἔστι δέ καί ἑτέρως διαστείλασθαι, ὡς δυνάμεις μέν λαβεῖν τάς πνευματικάς δωρεάς καί ἀξίας, ἐνεργείας