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of you? And again: Did you offer to me slain victims and sacrifices in the desert for forty years? And again: Why do you bring me frankincense from Sheba, and cinnamon from a distant land? And again: Sacrifice and offering you did not desire. And again: Does God desire burnt offerings and sacrifices, or to be obeyed? And, If you had desired sacrifice, I would have given it. And again: Good hearing is better than sacrifice. And rejecting the feasts he says: I have hated, I have rejected your feasts. Take away from me 55.174 the sound of your songs, and I will not listen to the psalms of your instruments. And, The great day I cannot bear, and fasting and idleness my soul hates. And again: This is not the fast that I have chosen. And Ezekiel again said: I will give you statutes that are not good, in which you shall not live. Thus the Sabbath is also abolished here. But why does he say, Who has required these things from your hands? This I leave for you to solve; and you will be able to find such things, if you show a pure life. 5. For if he called Cornelius to the knowledge of the mysteries on account of his excellent life, and made the eunuch know also on account of his diligent reading; much more will he teach the clearer things to you who already enjoy the faith, if you show a right life. For just as an impure life hinders the knowledge of these things—just as Paul says, I was not able to speak to you as to spiritual men, because there are strife and jealousies among you; and Isaiah again, They will desire to know my ways, as a people that has done righteousness, so a pure life guides, and the diligence in seeking. For, Seek, he says, and you shall find. And the parable of the one asking for loaves from his friend who was already asleep shows this. For this reason Solomon also, because he asked for spiritual things, received even what he did not ask for. But when persistence, and a spiritual request, and a pure life are present, consider how great the ease will be for receiving; and yet persistence was strong even by itself alone. For I say to you, he says, if he will not give to him for being his friend, yet because of his importunity he will give to him. But let us return to the subject at hand. The work which you worked in their days, in days of old. Your hand destroyed nations, and you planted them. See how he uses the word properly. For you did not stop matters at victory and defeat then, he says; but everything proceeded further. And yet before this the conditions of the battle were not equal. For some held the land, while others were newcomers. But nevertheless, so great was the change that some were torn up by the roots, while others became citizens and inhabitants. For this reason, concerning the former he says, Your hand destroyed nations; but concerning the Jews, You planted. And by "hand" he means his power. If then he so quickly showed those who came from outside, who had no city, no house, no place to rush to and stand, to be more powerful than those dwelling within, much more will he not overlook us who have been cast out of our patrimony, he says. What then is, You planted? You established. 55.175 For what is planted becomes permanent and fixed. What then? Were they not removed, tell me? Were they not led away to foreign places? Yes, they were led away, but not because of the weakness of the one who placed them, but because of the wickedness of those who were planted. For if their own actions had not stood in the way, nothing would have prevented them from remaining in their home. You afflicted peoples, and cast them out. Some say this is said concerning the Egyptians; but it seems to me to have been said concerning the nations as well. For he exacted punishment from them too, showing his own power in both cases, both in destroying the enemies, and in establishing his own people. For they did not inherit the land by their own sword. Another says, For not by their sword

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σου; Καὶ πάλιν· Μὴ σφάγια καὶ θυσίας προσηνέγκατέ μοι ἐν τῇ ἐρήμῳ ἔτη τεσσαράκοντα; Καὶ πάλιν· Ἵνα τί μοι λίβανον ἐκ Σαβὰ φέρεις, καὶ κινάμωμον ἐκ γῆς μακρόθεν; Καὶ πάλιν· Θυσίαν καὶ προσφορὰν οὐκ ἐθέλησας. Καὶ πάλιν· Μὴ ὁλοκαυτώματα καὶ θυσίας θέλει ὁ Θεὸς, ἢ τὸ ὑπακούειν αὐτῷ; Καὶ, Εἰ ἠθέλησας θυσίαν, ἔδωκα ἄν. Καὶ πάλιν· Ἀκοὴ ἀγαθὴ ὑπὲρ θυσίαν. Καὶ τὰς ἑορτὰς ἐκβάλλων φησί· Μεμίσηκα, ἀπῶσμαι τὰς ἑορτὰς ὑμῶν. Ἀπόστησον ἀπ' ἐμοῦ 55.174 ἦχον ᾠδῶν σου, καὶ ψαλμῶν ὀργάνων σου οὐκ ἀκούσομαι. Καὶ, Ἡμέραν μεγάλην οὐκ ἀνέχομαι, καὶ νηστείαν καὶ ἀργίαν μισεῖ ἡ ψυχή μου. Καὶ πάλιν· Οὐχ αὕτη ἡ νηστεία, ἣν ἐξελεξάμην. Καὶ ὁ Ἰεζεκιὴλ πάλιν ἔλεγε· ∆ώσω ὑμῖν προστάγματα οὐ καλὰ, ἐν οἷς οὐ ζήσεσθε ἐν αὐτοῖς. Οὕτω καὶ τὸ σάββατον ἐνταῦθα λύεται. Ἀλλὰ διὰ τί λέγει· Τίς ἐξεζήτησε ταῦτα ἐκ τῶν χειρῶν ὑμῶν· Τοῦτο ὑμῖν καταλιμπάνω λῦσαι δυνήσεσθε δὲ τὰ τοιαῦτα εὑρίσκειν, ἂν βίον ἐπιδείξησθε καθαρόν. εʹ. Εἰ γὰρ τὸν Κορνήλιον διὰ βίον ἄριστον ἐκάλεσεν ἐπὶ τὴν τῶν ἀποῤῥήτων γνῶσιν, καὶ τὸν εὐνοῦχον διὰ τὸ ἀναγινώσκειν σπουδαίως ἐποίησε καὶ γνῶναι· πολλῷ μᾶλλον ὑμᾶς τοὺς ἤδη τῆς πίστεως ἀπολαύσαντας, βίον ὀρθὸν ἐπιδειξαμένους, διδάξει τὰ σαφέστερα. Ὥσπερ γὰρ ὁ ἀκάθαρτος βίος ἐμποδίζει τὴν τούτων γνῶσιν καθάπερ ὁ Παῦλός φησιν· Οὐκ ἠδυνήθην ὑμῖν λαλῆσαι ὡς πνευματικοῖς, ἐπειδὴ ἔρεις ἐν ὑμῖν εἰσι καὶ ζῆλοι· καὶ ὁ Ἡσαΐας πάλιν· Γνῶναι μου τὰς ὁδοὺς ἐπιθυμήσουσιν, ὡς λαὸς δικαιοσύνην πεποιηκὼς, οὕτως ὁ καθαρὸς βίος ὁδηγεῖ καὶ ἡ σπουδὴ ἡ περὶ τὸ ζητεῖν. Ζητεῖτε γὰρ, φησὶ, καὶ εὑρήσετε. Καὶ ἡ παραβολὴ δὲ ἡ τοῦ τοὺς ἄρτους αἰτοῦντος παρὰ τοῦ καθευδήσαντος ἤδη φίλου, τοῦτο δείκνυσι. ∆ιὰ τοῦτο καὶ ὁ Σολομὼν, ἐπειδὴ πνευματικὰ ᾔτησε, καὶ ἅπερ οὐκ ᾔτησεν ἔλαβεν. Ὅταν δὲ καὶ προσεδρία, καὶ πνευματικὴ αἴτησις, καὶ βίος καθαρὸς παρῇ, ἐννόησον πόση ἔσται εὐκολία πρὸς τὸ λαβεῖν· καίτοι γε προσεδρία καὶ καθ' ἑαυτὴν ἴσχυσε μόνον· Λέγω γὰρ ὑμῖν, φησὶν, εἰ καὶ μὴ διὰ τὸ εἶναι αὐτοῦ φίλον μὴ δώσει αὐτῷ, διά γε τὴν ἀναίδειαν αὐτοῦ δώσει αὐτῷ. Ἀλλ' ἐπανίωμεν ἐπὶ τὸ προκείμενον. Ἔργον ὃ εἰργάσω ἐν ταῖς ἡμέραις αὐτῶν, ἐν ἡμέραις ἀρχαίαις. Ἡ χείρ σου ἔθνη ἐξωλόθρευσε καὶ κατεφύτευσας αὐτούς. Ὅρα πῶς τῇ λέξει κυρίως κέχρηται. Οὐ γὰρ μέχρι νίκης καὶ ἥττης τὰ πράγματα, φησὶν, ἔστησας τότε· ἀλλὰ περαιτέρω πάντα προῄει· καίτοι γε πρὸ τούτου οὐκ ἴσα τὰ τῆς παρατάξεως ἦν. Οἱ μὲν γὰρ κατεῖχον, οἱ δὲ ἐπήλυδες ἦσαν· ἀλλ' ὅμως τοσαύτη γέγονεν ἡ μεταβολὴ, ὡς τοὺς μὲν προῤῥίζους ἀνασπασθῆναι, τοὺς δὲ γενέσθαι πολίτας καὶ οἰκήτορας. ∆ιὰ τοῦτο ἐπ' ἐκείνων μέν φησιν· Ἡ χείρ σου ἔθνη ἐξωλόθρευσεν· ἐπὶ δὲ τῶν Ἰουδαίων, Κατεφύτευσε. Χεῖρα δὲ τὴν δύναμιν αὐτοῦ φησιν. Εἰ δὲ ἐκείνους ἔξωθεν ἐπιόντας, καὶ οὐ πόλιν, οὐκ οἰκίαν ἔχοντας, οὐχ ὅπου ὁρμήσωσι καὶ στῶσιν, οὕτω ταχέως ἀπέδειξε τῶν ἔνδον οἰκούντων δυνατωτέρους, πολλῷ μᾶλλον ἡμᾶς τῶν πατρῴων ἐκβεβλημένους οὐ περιόψεται, φησί. Τί δέ ἐστι τὸ, Ἐφύτευσας; Ἔπηξας. 55.175 Τὸ γὰρ πεφυτευμένον μόνιμον καὶ πεπηγὸς γίνεται. Τί οὖν; οὐ μετέστησαν, εἰπέ μοι; οὐκ ἀπήχθησαν εἰς ἀλλοτρίους τόπους; Ναὶ, ἀπήχθησαν, ἀλλ' οὐ παρὰ τὴν ἀσθένειαν τοῦ καταθέντος, ἀλλὰ παρὰ τὴν κακίαν τῶν φυτευθέντων. Εἰ γὰρ μὴ τὰ παρ' αὐτῶν ἐνεπόδισεν, οὐδὲν ἂν ἐκώλυσε μεῖναι ἐπὶ τῆς οἰκίας, Ἐκάκωσας λαοὺς, καὶ ἐξέβαλες αὐτούς. Τινὲς περὶ τῶν Αἰγυπτίων τοῦτό φασι λέγεσθαι· ἐμοὶ δὲ δοκεῖ καὶ περὶ τῶν ἐθνῶν τοῦτο εἰρῆσθαι. Καὶ γὰρ κἀκείνους τιμωρίας ἀπῄτησεν ἐν ἑκατέρῳ τὴν ἑαυτοῦ δύναμιν ἐπιδεικνύμενος, καὶ ἐν τῷ τοὺς πολεμίους ἀναιρεῖν, καὶ ἐν τῷ τοὺς οἰκείους συγκροτεῖν. Οὐ γὰρ ἐν τῇ ῥομφαίᾳ αὐτῶν ἐκληρονόμησαν γῆν. Ἄλλος φησὶν, Οὐ γὰρ ἐν τῇ μαχαίρᾳ αὐτῶν