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of nature but of man's. Because his face is turned away, he was dishonored and not accounted. The Three interpreted this thus: «And as a hiding of the face from him, despised and he was not accounted.» That is: he hid the divine energy, willingly accepting the passion and not defending himself against those who crucified him; for while being crucified he said: «Father forgive them, for they know not what they do.» And he teaches the causes of the passion: 4He bears our infirmities and suffers for us. But Symmachus thus: «Truly he himself took up our diseases and endured our pains.» For we who owed death for what we had sinned and for this reason received this sentence, he accepted death on our behalf; and we being subject to curses because of the transgression of the law «he became a curse for us. For it is written: Cursed is everyone who hangs on a tree.» And we considered him to be in pain and in affliction by God and in distress. The prophet appropriated the ignorance of the people and says that they supposed he suffered these things for his own sins. 5But he was wounded for our transgressions and was bruised for our iniquities. We were subject to punishments, having sinned, but he, being pure of sins, endured the punishments for us; The chastisement of our peace was upon him. Having sinned we were at war with God, and it was necessary for us, being chastised, thus to obtain peace, but he, accepting the chastisement upon himself, made us worthy of peace. By his stripe we were healed. A new and paradoxical manner of healing: the physician received the incision, and the sick man obtained the healing. 6We all like sheep have gone astray, a man has gone astray in his own way. For neither are the transgressions of all equal, nor is there one manner of impiety; |168 a| for the idols of the Egyptians are different, and those of the Phoenicians different, and those of the Greeks others, and others those of the Scythians. But nevertheless, even if the ways of error were different, we all alike, having abandoned the true God, were like wandering sheep and exposed to wolves. And the Lord has delivered him up for our sins. He says he was offered for the whole race of men. 7And he, because he was afflicted, does not open his mouth. This the history of the holy gospels also teaches; for before the passion, conversing night and day and offering beneficial teaching, he was silent at the time of the passion. He was led as a sheep to the slaughter; and as a lamb before its shearer is dumb, so he opens not his mouth 8in his humiliation. He showed clearly that he was silent at the time of the passion; for in his humiliation he was like a sheep being shorn and slaughtered in silence. Through what was said, however, he showed both things: both the passible nature of his humanity and the impassible nature of his divinity; for he called the passion not only a slaughter but also a shearing; for his humanity was being slaughtered, but his divinity seemed somehow to be shorn of the fleece of humanity, not being separated from it even at the time of the passion, nor indeed itself receiving the passion. His judgment was taken away. But Symmachus thus: «And he was taken from judgment», and so also the Others. For the lawless tribunal of the Jews brought forth this sentence against him. Who shall declare his generation? For the divine nature is incomprehensible. For since he said many human things, he necessarily showed also the divine magnificence. Because his life is taken from the earth. For he did not remain in the tomb, but both rose and was taken up into heaven. From the iniquities of my people he has come to death. The people called mine have dared these things against him, habitually transgressing the law. Then he foretells what in turn will happen to them: 9And I will give the wicked for his burial and the rich for his death. For 'I will give' the Three said 'he will give'; for he himself, who suffered these things, will deliver them to the Roman war. And he called the Pharisees and scribes and high priests rich, and likewise also wicked;

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φύ σεως ἀλλ' ἀνθρωπείας. Ὅτι ἀπέστραπται τὸ πρόσωπον αὐτοῦ, ἠτιμάσθη καὶ οὐκ ἐλο γίσθη. Τοῦτο οἱ Τ ρεῖς οὕτως ἡρμήνευσαν· «Καὶ ὡς ἀποκρυβὴ προσώπου ἀπ' αὐτοῦ, ἐξουδενωμένος καὶ οὐκ ἐλογί σ θη αὐτό<ς>.» Τουτέστιν· ἀπέκρυψε τὴν θείαν ἐνέργειαν, γνώμῃ τὸ πάθος δεξάμενος καὶ τοὺς ἐσταυρωκό τας οὐκ ἀμυνόμενος· καὶ γὰρ σταυρούμενος ἔλεγεν· «Πάτερ ἄφες αὐτοῖς, οὐ γὰρ οἴδασι τί ποιοῦσιν.» ∆ιδάσκει δὲ καὶ τ ὰς τοῦ πάθους αἰτίας· 4Οὗτος τὰς μαλακίας ἡμῶν φέρει καὶ περὶ ἡμῶν ὀδυνᾶται. Ὁ δὲ Σύμ μαχος οὕτως· «Ὄντως τὰς νόσους ἡμῶν αὐτὸς ἀνέλαβε καὶ τοὺς πόνους ἡμῶν ὑπέμεινεν.» Ἡμῶν γὰρ ὑπὲρ ὧν ἡμάρτομεν ὀφειλόντων θάνατον καὶ διὰ τοῦτο ταύτην δεξαμένων τὴν ψῆφον, αὐτὸς τὸν ὑπὲρ ἡμῶν κατεδέξατο θάνατον· καὶ ἡμῶν ὑποκειμένων ταῖς κατάραις διὰ τὴν τοῦ νόμου παράβασιν «αὐτὸς ὑπὲρ ἡμῶν ἐγένετο κατάρα. Γέγραπται γάρ· Ἐπικατάρατος πᾶς ὁ κρεμάμενος ἐπὶ ξύλου.» Καὶ ἡμεῖς ἐλογισάμεθα αὐτὸν εἶναι ἐν πόνῳ καὶ ἐν πληγῇ ὑπὸ θεοῦ καὶ ἐν κακώσει. Τοῦ λαοῦ τὴν ἄγνοιαν ὁ προφήτης ᾠκειώσατο καί φησιν ὑπειληφέναι αὐτὸν οἰκείων ἕνεκα ταῦτα πάσχειν ἁμαρτημάτων. 5Αὐτὸς δὲ ἐτραυματίσθη διὰ τὰς ἀνομίας καὶ μεμαλά κισται διὰ τὰς ἁμαρτίας ἡμῶν. Ἡμεῖς ὑπεκείμεθα τιμωρίαις ἡμαρτηκότες, αὐτὸς δὲ καθαρὸς ὢν ἁμαρτημάτων ὑπὲρ ἡμῶν τὰς τιμωρίας ὑπέμεινεν· Παιδεία εἰρήνης ἡμῶν ἐπ' αὐτόν. Ἡμαρτηκότες ἐξεπολεμήθημεν τῷ θεῷ, ἔδει δὲ ἡμᾶς παιδευθέντας οὕτω τυχεῖν τῆς εἰρήνης, ἀλλ' αὐτὸς εἰς ἑαυτὸν τὴν παιδείαν δεξάμενος τῆς εἰρήνης ἡμᾶς ἠξίωσεν. Τῷ μώλωπι αὐτοῦ ἡμεῖς ἰάθημεν. Καινὸς καὶ παράδοξος ἰατρείας τρόπος· ὁ ἰατρὸς ἐδέξατο τὴν τομήν, καὶ ὁ ἄρρωστος ἔτυχε τῆς ἰάσεως. 6Πάντες ὡς πρόβατα ἐπλανήθημεν, ἄνθρωπος τῇ ὁδῷ αὐτοῦ ἐπλανήθη. Οὔτε γὰρ ἴσα πάντων τὰ πλημμελήματα, οὐδὲ εἷς τῆς ἀσεβείας |168 a| ὁ τρόπος· ἄλλα γὰρ τὰ Αἰγυπτίων εἴδωλα καὶ ἄλλα τὰ Φοινίκων καὶ τὰ Ἑλλήνων ἕτερα καὶ ἄλλα τὰ Σκυθῶν. Ἀλλ' ὅμως, εἰ καὶ διάφοροι τῆς πλάνης οἱ τρόποι, πάντες ὁμοίως τὸν ὄντα θεὸν κατα λελοιπότες ἐῴκειμεν πλανωμένοις προβάτοις καὶ προκειμένοις λύκοις. Καὶ κύριος παρέδωκεν αὐτὸν ταῖς ἁμαρτίαις ἡμῶν. Ὑπὲρ παντός φησι προσηνέχθη τοῦ τῶν ἀνθρώπων γένους. 7Καὶ αὐτὸς διὰ τὸ κεκακῶσθαι οὐκ ἀνοίγει τὸ στόμα αὐτοῦ. Τοῦτο καὶ ἡ τῶν ἱερῶν εὐαγγελίων ἱστορία διδάσκει· πρὸ γὰρ τοῦ πάθους νύκτωρ καὶ μεθ' ἡμέραν διαλεγόμενος καὶ τὴν ὀνησιφόρον διδασκαλίαν προσφέρων κατὰ τὸν τοῦ πάθους ἐσίγησε καιρόν. Ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη· καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος, οὕτως οὐκ ἀνοίγει τὸ στόμα αὐτοῦ 8ἐν τῇ ταπεινώσει. Σαφῶς ἔδειξεν ὅτι κατὰ τὸν τοῦ πάθους ἐ σίγησε καιρόν· ἐν γὰρ τῇ ταπεινώσει ἐῴκει προβάτῳ κειρομένῳ καὶ σφαττομένῳ μετὰ σιγῆς. ∆ιὰ μέντ οι τῶν εἰρημένων ἀμφότερα ἔδειξεν· καὶ τὸ παθητὸν τῆς ἀνθρωπότητος καὶ τὸ ἀπαθὲς τῆς θεότητος· οὐ γὰρ μό νον σφαγὴν ἀλλὰ καὶ κουρὰν τὸ πάθος ἐκάλεσεν· ἡ μὲν γὰρ ἀνθρωπότης ἐσφάττετο, ἡ δὲ θεότης ἐδόκει πως ἀποκείρεσθαι τὸν τῆς ἀνθρωπότητος πόκον οὐ χωριζομένη ταύτης οὐδὲ κατὰ τὸν τοῦ πάθους καιρὸν οὔτε μὴν αὐτὴ δεχομένη τὸ πάθος. Ἡ κρίσις αὐτοῦ ἤρθη. Ὁ δὲ Σύμμαχος οὕτως· «Καὶ ἀπὸ κριτηρίου ἐλήφθη», οὕτω δὲ καὶ οἱ Ἄλλοι. Τὸ γὰρ παράνομον τῶν Ἰουδαίων κριτήριον ταύτην ἐξήνεγκε κατ' αὐτοῦ τὴν ψῆφον. Τὴν γενεὰν αὐτοῦ τίς διηγήσεται; Ἀπερινόητος γὰρ ἡ θεία φύσις. Ἐπειδὴ γὰρ πολλὰ εἶπεν ἀνθρώπεια, ἀναγκαίως ὑπέδειξε καὶ τὴν θείαν μεγαλοπρέπειαν. Ὅτι αἴρεται ἀπὸ τῆς γῆς ἡ ζωὴ αὐτοῦ. Οὐ γὰρ μεμένηκεν ἐπὶ τοῦ τάφου , ἀλλὰ καὶ ἀνέστη καὶ εἰς οὐρανοὺς ἀνελήφθη. Ἀπὸ τῶν ἀνομιῶν τοῦ λαοῦ μου ἥκει εἰς θάνατον. Ὁ χρη ματίζων μου λαὸς ταῦτα κατ' αὐτοῦ τετόλμηκε συνήθως παρανομῶν. Εἶτα προλέγει τὰ τούτοις αὖ συμβησόμενα· 9Καὶ δώσω τοὺς πονηροὺς ἀντὶ τῆς ταφῆς αὐτοῦ καὶ τοὺς πλουσίους ἀντὶ τοῦ θανάτου αὐτοῦ. Τὸ δώσω οἱ Τρεῖς «δώσει» ἔφασαν· αὐτὸς γὰρ ὁ ταῦτα παθὼν τῷ Ῥωμαϊκῷ αὐτοὺς παραδώσει πολέμῳ. Πλουσίους δὲ τοὺς Φαρισαίους καὶ γραμματέας καὶ ἀρχιερέας ἐκάλεσεν, ὡσαύτως δὲ καὶ πονηρούς·