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He wishes his soul to be praised. He knows no other praise for the soul than this; for even if, as I said, one is praised for knowledge, this praise, when compared to another that is in God, is not praise at all. Therefore we often say: "nothing is sweet except honey." There are other sweet things, but compared to honey they are not sweet. And in another psalm he says: "from you is my praise in the great congregation." The praise you give me is not based on another, but on you. "In the Lord my soul shall be praised." "In you," he says, "we will be praised all the day." The whole time of our life being called a day. And "in you" can mean either "on account of you" or "by you." Both converge in the case of the holy one. He is both praised on account of God and receives praise from God himself. 3 Let the meek hear and be glad. Just as the wicked man wishes to hide what he says and does, when he is not desperate, so the virtuous man who is dedicated to God wishes what he says and what he does to be known to all. He wishes his light to shine before men, so that they, seeing it, may glorify God. He wants his words to come to others; for it has been said: "speak in your walks." But he who speaks, speaks to others, not primarily to himself. Since, therefore, I have purposed to bless the Lord at all times and to have his praise always in my mouth, so that my soul might be praised in him, "hear, O meek, and be glad." Imitate me, and you too become such. But if he calls the meek greater than himself, he says: "hear, O meek," because I, who am taught by you and am inferior to you, am such; for that which belongs to the lesser 190 also belongs to the greater. The disciples being praiseworthy and praising the Lord—, much more the teachers and those who surpass them. Take it then in either way: either, you meek who are greater than I, hearing this, be glad, because you have such a disciple or partner. 4 Magnify the Lord with me. Having spoken about the meek, he then turns his discourse to them: 'And on my account, magnify the Lord with me.' And one magnifies God not by adding greatness to him from something small, but when one is able to grasp his greatness. The sun, therefore, but when one is able to grasp his greatness. The sun, therefore, when it rises, is not immediately seen in its full size. but little by little it is seen as larger; for it does not itself receive an increase, but the one who beholds it improves, he sees it better. "Magnify God," think great things about God, "with me"; for "magnify God" means to think great things about him. 4 and let us exalt his name together. The name of God is called upon the virtuous; for they are called his. Therefore, when we have deeds and thoughts appropriate to the name, then his name is exalted, not dividedly, but "together," being perfected "with the same mind and with the same judgment." But it is also possible to say in another sense that the name of God is exalted together; some drag down the name of God to lifeless matter, as when they call statues gods. In a way they humble the name of God. And others derive the name from their own belly, deifying it by the teaching of being gluttonous and eating everything. When, therefore, we consider nothing that is not God to be God, but only the one who created all things, we have exalted his name together. All of us in the Gospel are commanded in prayer to say: "hallowed be thy name." And even if the utterance is an imperative, yet we say it in prayer, it is a prayer. We take, therefore, in all the meanings of the exaltation of the name, also its being hallowed; do nothing profane, nothing poor and humble, so that the name of God may be exalted, so that it may be hallowed; keep the name of God away from everything groveling, from every earthly thing; for then is hallowed the

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θέλει ἐπαινεῖσθαι τὴν ψυχὴν ἑαυτοῦ. οὐκ οἶδεν ἄλλον ἔπα̣ινον τῆς ψυχῆς ἢ τοῦτον· κἂν γάρ, ὡς ε̣ἶπ̣ον, ἐπὶ ἐπιστήμῃ τις ἐπαινεῖται, ἀλλὰ συνκρινόμενος οὗτος ὁ ἔπαινος π̣ρὸς ἀ´̣λλον ἐπὶ θεῷ γινόμενον οὐδὲ ἔπαινός ἐστιν ὅλως. λέγομεν οὖν πολλάκ̣ι̣ς· "οὐδὲν γλυκύ ἐστιν ἢ τὸ μέλι". εἰσὶν μὲν καὶ ἄλλα γλυκέα, ἀλλὰ ὡς πρὸς τὸ μέλι οὔκ εἰσιν γλυκέα. καὶ ἐν ἄλλῳ ψαλμῷ λέγει· "παρὰ σοῦ ὁ ἔπαινός μου ἐν ἐκκλησίᾳ μεγάλῃ". ὃν δίδως μοι ἔπαινον οὐκ ἐπ' ἄλλῳ ἐστὶν γινόμενος ἢ ἐπὶ σοί. "ἐν τῷ κυρίῳ ἐπαινεσθήσεται ἡ ψυχή μου". "ἐν σοί", φησίν, "ἐπαινεσθησόμεθα ὅλην τὴν ἡμέραν". ὅλον τὸν χρόνον τῆς ζωῆς ἡμῶν ἡμέραν καλ̣ούμενον. δύναται δὲ τὸ "ἐν σοὶ" ἤτοι τὸ "ἐπὶ σοὶ" ἢ τὸ "ὑπὸ σοῦ". ἀμφότερα δὲ συντρέχει ἐπὶ τοῦ ἁγίου. καὶ ἐπὶ τ̣ο̣ῦ θεου῀̣ ἐπαινεῖται καὶ ὑπ' αὐτοῦ τοῦ θεοῦ ἔχει τὸν αἶνον. 3 ἀκουσάτωσαν πραεῖς καὶ εὐφρανθήτωσαν. ὥσπερ ὁ φαῦλος βούλεται κρύπτειν ἃ λέγει καὶ ἐνεργεῖ, ὅταν μὴ ἀπεγνωσμένος ᾖν, οὕτως ὁ σπ̣ουδαῖος καὶ θεῷ ἀνακείμενος θέλει ἃ λέγει καὶ ἃ πράττει πᾶσιν γνώριμα εἶναι. θέλει τὸ φῶς αὐτοῦ λάμπειν ἔνπροσθεν τῶν ἀνθρώπων, ἵν' ἰδόντες ἐκεῖνοι δοξάσωσιν τὸν θεόν. β̣ούλεται τοὺς λόγους αὐτοῦ εἰς ἄλλους ἔρχεσθαι· εἴρηται γάρ· "ὁμιλεῖτε ἐν περιπάτοις". ὁ δὲ ὁμιλῶν ἄλλοις ὁμιλεῖ, οὐχ̣ ἑαυτῷ προηγουμένως. ἐπεὶ τοίνυν ἐν παντὶ καιρῷ προεθέμην εὐλογεῖν τὸν κύριον καὶ ἔχειν διὰ παντὸς τὴν αἴνεσιν αὐτοῦ ἐν τῷ στόματί μου, ὥστε τὴν ψυχήν μου ἐν αὐτῷ ἐπαινεῖσθαι, "ἀκούσατε πραεῖς καὶ εὐφράνθητε". μιμήσασθέ με, καὶ ὑμεῖς τοιοῦτοι γένεσθε. ἐὰν δὲ τοὺς πραεῖς μείζονας ἑαυτοῦ λέγῃ, λέγει· "ἀκούσατε πραεῖς", ὅτι ἐγὼ ὁ πρὸς ὑμῶν παιδευόμενος καὶ ὑποβεβηκὼς ὑμᾶς τοιοῦτός εἰμι· τὸ γὰρ τὸ ἐλάττονι ὑπάρχον 190 καὶ τῷ μείζονι ὑπάρχει. οἱ μαθηταὶ αἰνετοὶ καὶ ἐπαινοῦντες τὸν κύριον-, πολλῷ πλέον οἱ διδάσκαλοι καὶ ὑπερβεβηκότες αὐτούς. ἑκατέρως οὖν λάβε· ἤτοι οἱ μείζονες ἐμοῦ πρᾶοι ἀκούσαντες εὐφράνθητε, ὅτι ἐσχήκατε τοιοῦτον μαθητὴν ἢ συνμέτοχον. 4 μεγαλύνατε τὸν κύριον σὺν ἐμοί. περὶ τῶν πράων εἰπὼν πρὸς αὐτοὺς λοιπὸν τρέπει τὸν λόγον· "καὶ ἐπ' ἐμὲ μεγαλύνατε τὸν κύριον σὺν ἐμοί". μεγαλύνει δέ τις τὸν θεὸν οὐκ ἐκ μικροῦ μέγεθος αὐτῷ προστιθείς, ἀλλ' ὅταν δυνηθῇ τὸ μέγεθος αὐτοῦ λαβεῖν. ὁ ἥλιος οὖν ἀλλ' ὅταν δυνηθῇ τὸ μέγεθος αὐτοῦ λαβεῖν. ὁ ἥλιος οὖν ἀνατέλλων οὐχ, ὅσου ἐστὶν μεγέθους, παραυτὰ θεωρεῖται. καθ' ὁλίγον δὲ μείζω βλέπεται· οὐ γὰρ δήπου αὐτὸς αὔξησιν λαμβάνει, ἀλλ' ὁ θεωρῶν βελτιοῦται, κρειττόνως ὁρᾷ αὐτόν. "μεγαλύνατε τὸν θεόν", μεγάλ̣α φρονήσατε περὶ τοῦ θεοῦ, "σὺν ἐμοί"· τὸ γὰρ "μεγαλύνατε τὸν θεόν", τὸ μεγάλα περὶ αὐτοῦ φρονῆσαι. 4 καὶ ὑψώσομεν τὸ ὄνομα αὐτοῦ ἐπὶ τὸ αὐτό. ἡ προσηγορία τοῦ θεοῦ κέκληται ἐπὶ τοὺς σπουδαίους· αὐτοῦ γὰρ χρηματίζουσιν. ὅταν τοίνυν καταλλήλους τῷ ὀνόματι πράξεις καὶ νοήσεις ἔχωμεν, τότε ὑψοῦται τὸ ὄνομα αὐτοῦ, οὐ διεσπ̣ασμένως, ἀλλ' "ἐπὶ τὸ αὐτό", καταρτιζομένων "τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ". δυνατὸν δὲ καὶ κατὰ διάνοιαν ἄλλην εἰπεῖν ὑψοῦσθαι τὸ ὄνομα τοῦ θεοῦ ἐπὶ τὸ αὐτό· τὴν θεοῦ προσηγορίαν κατασπῶσίν τ̣ινες ἐπὶ ἄψυχον ὕλην, ὡς τὰ ἀγάλματα θεοὺς ὀνομάζειν. τρόπον τινὰ ταπεινοῦσιν τὴν θεοῦ ὀνομασίαν. καὶ ἄλλοι ἐκ τῆς γαστρὸς ἑαυτῶν φέρουσιν τὴν ὀνομασίαν θεοποιοῦντες τῇ διδασκαλίᾳ τῷ ἀδηφάγοι καὶ παντοφάγοι εἶναι. ὅταν τοίνυν μηδὲν τῶν μὴ θεῷ φρονῶμεν εἶναι θεόν, ἀλλὰ μόνον τὸν πάντα δημιουργήσαντα, ἐπὶ τὸ αὐτὸ ὑψώσαμεν τὸ ὄνομα αὐτοῦ. ἡμεῖς ὅλοι ἐν τῷ εὐαγγελίῳ ἐν εὐχῇ προσταττόμεθα λέγειν· "ἁγιασθήτω τὸ ὄνομά σου". εἰ δὲ καὶ προστακτική ἐστιν ἡ φωνή, ἀλλ' ἐν εὐχῇ λέγομεν̣ αὐτήν, εὐχή ἐστιν. κατὰ πάσας οὖν τὰς διανοίας τῆς ὑφώσεως τοῦ ὀνόματος καὶ τὸ ἁγιασθῆναι αὐτὸ λαμβάνομ̣εν· μηδὲν πράττετε βέβηλον, μηδὲν πτωχὸν καὶ ταπεινόν, ἵνα ὑψῶται τὸ ὄνομα τοῦ θεου῀̣, ἱ´̣να ἁγιάζηται· ἀπ̣οστήσατε τὴν θεοῦ προσηγορίαν ἀπὸ παντὸς χαμαιπετοῦς, ἀπὸ παντὸς γηίνου πρ̣άγματος· τότε γὰρ ἁγιάζεται ἡ