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which someone will be forced to take off to enter the river. Or perhaps, since it was said to Moses and Joshua to loose the sandal from the foot, because the land on which they stood was holy, but that Egypt itself is not so, but profane, they are commanded to tread the river with their sandals on, and not to take their sandals off. For it is dried up, being overcome by a mighty wind of God. For this reason, the ground of Egypt is unworthy to receive the naked footprint of the holy ones passing through. Wherefore also those eating the Passover were commanded to have their sandals on their feet. For where there is a biting serpent and scorpion, let the sandals be on the feet, protecting the feet which they cover; but when one has already reached the holy place, then let him take them off like the Apostles of Christ, to whom it was said not even to take sandals. And it shall be for Israel as the day when he came out of the land of Egypt. For then also he passed through the Red Sea with sandals, since the Mighty One rebuked it, and it was dried up. And they passed through the Jordan on foot, keeping their footprint unwet, as all moisture fled from their step.

12.t CHAPTER 12

12.253 Then, therefore, the people will say: I will bless you, Lord, because you were angry with me, and you turned away your wrath and had mercy on me. Someone is often let go and abandoned, for having once been dragged down into the evils of Egypt, and for a time to suffer his own folly, that he may reap what he sowed evilly; who, when he is not utterly abandoned, but receives some beneficence, will say the "I will bless you, Lord, because you were angry with me and you turned away your wrath and had mercy on me." Similar to this is "I will bear the wrath of the Lord, for I have sinned against him," that he might justify my cause. And after this he will bring forth judgment to completion. For he will not be angry forever, nor will he be wrathful for all time. But he who says, "I will bless you, Lord, because you were angry with me and had mercy on me," perceiving the beneficence of God, will boast in it and say: "Behold, my God, my Savior, I will trust in him, and I will not be afraid, because my glory and my praise is the Lord." These things will not be said by those who give alms before men, nor those who receive glory from one another; and those who do not seek the glory that is from the only God, and generally those who transgress the commandment of the one who says, "Let us not become vainglorious." But since the Lord promises that "Those who glorify me I will glorify," it is clear that he who glorifies God well, is glorified by him. Thus also the face of Moses was glorified, because he knew well how to glorify God. And praise is in harmony with glory, so that he who glorifies well, will also praise soundly. And let none of those who have erroneous conceptions about God think that his praises in psalmody are acceptable. For it is of the same heart both to glorify successfully and to praise soundly. Since, therefore, the remnant of the people in Egypt said, "I will bless you, Lord, because you were angry with me and you turned away your wrath and had mercy on me," these, having crossed Egypt, will say the "I will not be afraid, because my glory and my praise is the Lord, and he has become my salvation."

12.254 And remember also the song, which the people of Israel sang in the exodus, with Miriam leading and saying: "Let us sing to the Lord, for he has been gloriously glorified." So that they now renew the ancient praise, saying: "My glory and my praise is the Lord and he has become my salvation." And in accordance with the praise of the Lord, he who worships him well draws water with gladness from the springs of salvation. If the idolatrous people is accused (the "They have forsaken me, a spring of living water"), clearly he who believes in God and from faith in him to the soul the saving doctrines

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ἣν ἀναγκασθήσεταί τις ὑπολυσά μενος ἐμβῆναι τὸν ποταμόν. Ἢ τάχα δὲ, ἐπειδὴ Μωϋσεῖ καὶ Ἰησοῦ ἐλέχθη λῦσαι τὸ ὑπόδημα τοῦ ποδὸς, διὰ τὸ τὴν γῆν, ἐφ' ᾗ εἱστήκεισαν, ἁγίαν εἶναι, μήτοι αὐτὴν δὲ εἶναι τὴν Αἴγυπτον, ἀλλὰ βέβηλον, κελεύονται ὑποδεδεμένοι κατα πατεῖν τὸν ποταμὸν, καὶ μὴ ἀποτίθεσθαι τὰ ὑποδήματα. Ξηραίνεται δὲ βιαίῳ Θεοῦ κεκρατημένος πνεύματι. ∆ιὰ τοῦτο ἀνάξιόν ἐστι τὸ ἔδαφος Αἰγύπτου γυμνὸν δέξασθαι τὸ ἴχνος τῶν διαπορευομένων ἁγίων. Ὅθεν καὶ οἱ τὸ πάσχα ἐσθίοντες, τὰ ὑποδήματα ἐν τοῖς ποσὶν ἔχειν ἐκελεύοντο. Ὅπου γὰρ ὄφις δάκνων καὶ σκορπίος, ἔστω τὰ ὑποδή ματα ἐν τοῖς ποσὶν, ἀσφαλιζόμενα τοὺς πόδας οἷς περιβέβλη ται· ἐπειδὰν δέ τις φθάσῃ ἤδη ἐπὶ τὸν ἅγιον τόπον, τότε ὑπολυέσθω ὡς οἱ Ἀπόστολοι τοῦ Χριστοῦ, πρὸς οὓς εἴρηται μηδὲ ὑποδήματα αἵρειν. Καὶ ἔσται τῷ Ἰσραὴλ ὡς ἡ ἡμέρα, ὅτε ἐξῆλθεν ἐκ γῆς Αἰγύπτου. Καὶ γὰρ τότε μετὰ ὑποδη μάτων παρῆλθε τὴν θάλασσαν τὴν Ἐρυθρὰν, ἐπειδὴ ἐπετί μησεν αὐτῇ ὁ ∆υνατὸς, καὶ ἐξηράνθη. Καὶ τὸν Ἰορδάνην παρῆλθον ποδὶ, ἄβροχον τὸ ἴχνος διαφυλάξαντες, τῷ πᾶσαν ἰκμάδα ὑποφεύγειν αὐτῶν τὴν βάσιν.

12.t ΚΕΦΑΛΑΙΟΝ ιβʹ

12.253 Τότε οὖν ἐρεῖ ὁ λαός· Εὐλογήσω σε, Κύριε, διότι ὠργίσθης μοι, καὶ ἀπέστρεψας τὸν θυμόν σου καὶ ἠλέησάς με. Ἀφίεταί τις πολλάκις καὶ ἐγκαταλείπεται, διὰ τὸ ἅπαξ ὑποσυρῆναι εἰς τὰ Αἰγύπτια κακὰ, καὶ χρόνον τινὰ ἀπο λαῦσαι τῆς ἰδίας ἀβουλίας, ἵνα θερίσῃ ἃ ἔσπειρε κακῶς· ὃς, ἐπειδὰν μὴ εἰς τὸ παντελὲς ἐγκαταλειφθῇ, ἀλλὰ τύχῃ τινὸς εὐεργεσίας, ἐρεῖ τὸ Εὐλογήσω σε, Κύριε, διότι ὠργίσθης μοι καὶ ἀπέστρεψας τὸν θυμόν σου καὶ ἠλέησάς με. Ὅμοιόν ἐστι τούτῳ τὸ Ὀργὴν Κυρίου ὑποίσω, ὅτι ἥμαρτον αὐτῷ, τοῦ δικαιῶσαι αὐτὸν τὴν δίκην μου. Καὶ μετὰ τοῦτο ἐξάξει εἰς τέλος κρίμα. Οὐ γὰρ εἰς τέλος ὀργισθήσεται, οὐδὲ εἰς τὸν αἰῶνα μηνιεῖ. Ὁ δὲ λέγων· Εὐλογήσω σε, Κύριε, ὅτι ὠργίσθης μοι καὶ ἠλέησάς με, αἰσθανόμενος τῆς εὐεργεσίας τοῦ Θεοῦ, καυχήσεται ἐπ' αὐτῇ καί φησιν· Ἰδοὺ ὁ Θεός μου, Σωτήρ μου, πεποιθὼς ἔσομαι ἐπ' αὐτὸν, καὶ οὐ φοβηθήσομαι, διότι ἡ δόξα μου καὶ ἡ αἴνεσίς μου Κύριος. Ταῦτα οὐκ ἐροῦσιν οἱ ποιοῦντες τὴν ἐλεημοσύνην ἔμ προσθεν τῶν ἀνθρώπων, οὐδὲ οἱ δόξαν παρ' ἀλλήλων λαμβάνοντες· καὶ τὴν δόξαν τὴν παρὰ τοῦ μόνου Θεοῦ οὐ ζητοῦντες, καὶ ὅλως οἱ παραβαίνοντες τὴν ἐντολὴν τοῦ λέγοντος· Μὴ γινώμεθα κενόδοξοι. Ἐπειδὴ δὲ ἐπαγγέλλεται ὁ Κύριος, ὅτι Τοὺς δοξάζοντάς με δοξάσω, δηλονότι ὁ καλῶς δοξάζων τὸν Θεὸν, δεδοξασμένος ἐστὶ παρ' αὐτῷ. Οὕτω καὶ Μωϋσέως ἐδοξάσθη τὸ πρόσωπον, ἐπειδὴ καλῶς ᾔδει δοξάζειν τὸν Θεόν. Συμφωνεῖ δὲ τῇ δόξῃ καὶ ἡ αἴ νεσις, ὥστε ὁ καλῶς δοξάζων, καὶ ὑγιῶς αἰνέσει. Καὶ μηδεὶς οἰέσθω τῶν ἐσφαλμένας περὶ Θεοῦ ἐχόντων ὑπολήψεις, ὅτι δεκταὶ αὐτοῦ εἰσιν αἱ ἐν ψαλμῳδίαις αἰνέσεις. Τῆς γὰρ αὐτῆς καρδίας ἐστὶ δοξάζειν τε ἐπιτετευγμένως καὶ αἰνεῖν ὑγιῶς. Ἐπεὶ οὖν ἔλεγε τὸ καταλειφθὲν τοῦ λαοῦ ἐν Αἰ γύπτῳ τὸ Εὐλογήσω σε, Κύριε, διότι ὠργίσθης μοι καὶ ἀπέστρεψας τὸν θυμόν σου καὶ ἠλέησάς με, οὗτοι, δια βάντες τὴν Αἴγυπτον, ἐροῦσι τὸ Οὐ φοβηθήσομαι, διότι ἡ δόξα μου καὶ ἡ αἴνεσίς μου Κύριος, καὶ ἐγένετό μοι εἰς σωτηρίαν. 12.254 Μνήσθητι δὲ καὶ τῆς ᾠδῆς, ἣν ἐν τῇ ἐξόδῳ ᾖσεν ὁ λαὸς τοῦ Ἰσραὴλ, ἐξαρχούσης τῆς Μαριὰμ καὶ λεγούσης· Ἄσωμεν τῷ Κυρίῳ, ἐνδόξως γὰρ δεδόξασται. Ὥστε τὴν παλαιὰν αἴνεσιν ἀνανεοῦνται νῦν οἱ λέγοντες· Ἡ δόξα μου καὶ ἡ αἴνεσίς μου Κύριος καὶ ἐγένετό μοι εἰς σωτηρίαν. Ἀκολούθως δὲ τῇ αἰνέσει Κυρίου ἀντλεῖ ὕδωρ μετ' εὐφρο σύνης ἐκ τῶν τοῦ σωτηρίου πηγῶν ὁ καλῶς αὐτὸν προσ κυνῶν. Εἰ ἐγκαλεῖται ὁ λαὸς ὁ εἰδωλολατρήσας (τὸ Ἐμὲ ἐγκατέλιπον, πηγὴν ὕδατος ζῶντος) δηλονότι ὁ πιστεύων εἰς Θεὸν καὶ ἐκ τῆς εἰς αὐτὸν πίστεως τοῖς σωτηρίοις δόγ μασι τὴν ψυχὴν