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“He has done good,” he said. The Seventy, however, have more accurately put “He repays”; for since we owed a penalty, but received salvation instead of a penalty, they have reasonably put “He repays” instead of: He rewards us with the opposite, giving good things instead of bad. For Aquila also has put this meaning. The Lord is a just judge to the house of Israel, he brings upon us according to his mercy and according to the multitude of his justice. He does not judge using justice alone, but mixes the just with mercy, or rather: love for mankind conquers the just. 8And he said: Is not my people my children, and will they not break faith? And he became to them for salvation 9from every affliction. But he used love for mankind, looking to the new people, whom he also deemed worthy of adoption; to whom also the steadfastness of faith bears witness; for they will not break faith. Not an elder nor an angel, but the Lord himself saved them because he loved them and spared them, he himself redeemed them and took them up and exalted them all the days of eternity. For their sakes, he says, he also bore with the others who transgressed and continued providing for all and deemed them worthy of all kinds of providence, not using angels as ministers of salvation but himself undertaking the mystery of the incarnation. But as for: “Not an elder nor an angel,” Theodotion said, “Not a besieger nor an angel.” For he entrusted the war on our behalf to no other, but he himself fought, he himself was pre-eminent, he himself destroyed the power of the tyrant. 10But they disobeyed and provoked his holy spirit, and he turned to them in enmity, the Lord himself fought them. He, on the one hand, using his ineffable goodness, arranged everything for their salvation; but those living with wickedness, that is the Jews, and “always resisting the holy spirit,” as the divine Stephen says—and from this he too wove the accusation—did not accept salvation but made the occasion of peace a pretext for war; for which reason he exacted penalties from them for their ingratitude. 11And he remembered the days of old, of Moses and his people. And he remembered the things that had happened long ago in the time of Moses the lawgiver; for those in his time who were impious and transgressed were consumed in the desert. Where is he who brought up from the earth the shepherd of his sheep? Where is he who put the holy spirit in them, 12who led Moses with his right hand? But Aquila thus: “Where is he who brought them up from the sea with the shepherds of his flock?” And Symmachus and Theodotion have put “from the sea” instead of “from the earth”; and thus I also found it placed among the Seventy in the Hexapla. But the prophetic word remembers the journey that happened through the sea; for foreseeing them become bereft of divine care and, according to the prophecy that has been made to us, the fence of the vineyard torn apart, the wall destroyed, and it trodden upon by all, he recalls those ancient things, when the sea was divided, and the bottom of the sea became for them a plain for driving horses, and they saw all their enemies submerged, and they enjoyed prophetic grace, with the all-holy spirit foretelling future events through them. The divine apostle, however, took this not as literally |180 b| but as typically he transferred it to the truth regarding the Lord Christ; for just as <for> when Pharaoh and the Egyptians were pursuing, the people crossed the sea with Moses leading, so when the devil and the demons were making war, the Lord Christ shattered the gates of death and was the first to pass through them, and he also leads out the entire nature of mankind. For this reason, indeed, the divine apostle applies these sayings to the Lord Christ and says: “He who brought up from the earth the great shepherd of the sheep.” Of this one, Moses is both a minister and a type; for this is the true “shepherd who has laid down his life for the sheep.” Then of the

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«εὐεργέτησεν» εἶπεν. Ἀκριβέστερον μέντοι οἱ Ἑβδομήκοντα τὸ ἀνταποδίδωσι τεθείκασιν· ἐπειδὴ γὰρ τιμωρίαν ὠφείλομεν, σωτηρίαν δὲ ἀντὶ τιμωρίας ἐλάβομεν, εἰκότως τὸ ἀνταποδίδωσι τεθείκασιν ἀντὶ τοῦ· τοῖς ἐναντίοις ἡμᾶς ἀμείβεται ἀντὶ κακῶν διδοὺς ἀγαθά. Ταύτην γὰρ τὴν διάνοιαν καὶ ὁ Ἀκύλας τέθεικεν. Κύριος κριτὴς δίκαιος τῷ οἴκῳ Ἰσραήλ, ἐπάγει ἡμῖν κατὰ τὸν ἔλεον αὐτοῦ καὶ κατὰ τὸ πλῆθος τῆς δικαιοσύνης αὐτοῦ. Οὐ μόνῃ τῇ δικαιοσύνῃ κεχρημένος δικάζει, ἀλλ' ἐλέῳ κιρνᾷ τὸ δίκαιον, μᾶ λλον δέ· νικᾷ ἡ φιλανθρωπία τὸ δίκαιον. 8Καὶ εἶπεν· Οὐχὶ ὁ λαός μού ἐστι τέκνα μου καὶ οὐ μὴ ἀθετήσουσιν; Καὶ ἐγένετο αὐτοῖς εἰς σωτηρίαν 9ἐκ πάσης θλίψεως. Ἐχρήσατο δὲ φιλανθρωπίᾳ εἰς τὸν νέον ἀποβλέψας λαόν, ὃν καὶ τῆς υἱοθεσ ίας ἠξίωσεν· οἷς μαρτυρεῖ καὶ τὸ ἑδραῖον τῆς πίστεως· οὐ γὰρ μὴ ἀθετήσουσιν. Οὐ πρέσβυς οὐδὲ ἄγγελος ἀλλ' αὐτὸς ὁ κύριος ἔσωσεν αὐτοὺς διὰ τὸ ἀγαπᾶν αὐτοὺς καὶ φείδεσθαι αὐτῶν, αὐτὸς ἐλυτρώσατο αὐτοὺς καὶ ἀνέλαβεν αὐτοὺς καὶ ὕψωσεν αὐτοὺς πάσας τὰς ἡμέρας τοῦ αἰῶνος. ∆ιὰ τούτους φησὶ καὶ τῶν ἄλλ ων τῶν παρανομούντων ἠνέσχετο καὶ πάντων προμηθούμενος διετέλεσε καὶ παντοδαπῆς αὐτοὺς προνοίας ἠξί ωσεν οὐκ ἀγγέλοις διακόνοις τῆς σωτηρίας χρησάμενος ἀλλ' αὐτὸς τῆς ἐνανθρωπήσεως ἀναδεξάμενος τὸ μυστήριον. Τὸ δέ· Οὐ πρέσβυς οὐδὲ ἄγγελος, ὁ Θεοδοτίων «Οὐ πολιορκητὴς οὐδὲ ἄγγελος» ἔφη. Οὐδενὶ γὰρ ἄλλῳ τὸν ὑπὲρ ἡμῶν ἐνεχείρισε πόλεμον ἀλλ' αὐτὸς ἐπολέμησεν, αὐτὸς ἠρίστευσεν, αὐτὸς κατέλυσε τοῦ τυράννου τὸ κράτος. 10Αὐτοὶ δὲ ἠπείθησαν καὶ παρώξυναν τὸ πνεῦμα τὸ ἅγιον αὐτοῦ, καὶ ἐστράφη αὐτοῖς εἰς ἔχθραν, αὐτὸς κύριος ἐπολέμησεν αὐτούς. Αὐτὸς μὲν τῇ ἀρρήτῳ χρώμενος ἀγαθότητι πάντα ὑπὲρ τῆς αὐτῶν ἐπραγματεύσατο σωτη ρίας· οἱ δὲ πονηρίᾳ συζῶντες, τουτέστιν Ἰουδαῖοι, καὶ «ἀεὶ τῷ πνεύματι τῷ ἁγίῳ ἀντιπίπτοντες», ᾗ φησιν ὁ θεσπέσιος Στέφανος-ἐντεῦθεν δὲ κἀκεῖνος τὴν κατηγορίαν ὕφηνεν-οὐκ ἐδέξαντο τὴν σωτηρίαν ἀλλὰ τῆς εἰρήνης τὴν ἀφορμὴν πολέμου πρόφασιν ἐποιήσαντο· οὗ δὴ χάριν τῆς ἀχαριστίας αὐτοὺς εἰσεπράξατο δίκας. 11Καὶ ἐμνήσθη ἡμερῶν αἰωνίων, Μωσῆ καὶ λαοῦ αὐτοῦ. Ἐμνήσθη δὲ καὶ τῶν πάλαι γεγενημένων ἐπὶ Μωυσέως τοῦ νομοθέτου· καὶ γὰρ οἱ ἐπ' ἐκείνου δυσσεβοῦντες καὶ παρανομοῦντες ἐν τῇ ἐρήμῳ καταναλώθησαν. Ποῦ ἐστιν ὁ ἀναγαγὼν ἐκ τῆς γῆς τὸν ποιμένα τῶν προβάτων αὐτοῦ; Ποῦ ἐστιν ὁ θεὶς ἐν αὐτοῖς τὸ πνεῦμα τὸ ἅγιον, 12ὁ ἀναγα γὼν τῇ δεξιᾷ τὸν Μωυσῆν; Ὁ δὲ Ἀκύλας οὕτως· «Ποῦ ὁ ἀναβιβάσας αὐτοὺς ἀπὸ θαλάσσης σὺν νομεῦσι ποιμνίου αὐτοῦ;» Καὶ ὁ Σύμμαχος δὲ καὶ ὁ Θεοδοτίων «ἀπὸ θαλάττης» ἀντὶ τῆς γῆς τεθείκασιν· οὕτω δὲ καὶ παρὰ τοῖς Ἑβδομήκοντα εὗρον κείμενον ἐν τῷ Ἑξαπλῷ. Μέμνηται δὲ ὁ προφητικὸς λόγος τῆς διὰ θαλάττης γεγεν η μένης πορείας· προορῶν γὰρ αὐτοὺς τῆς θείας κηδεμονίας ἐρήμους γεγενημένους καὶ κατὰ τὴν ἡ μῖν γ εγε νη μέ νην πρόρρησιν διασπασθέντα μὲν τοῦ ἀμπελῶνος τὸν φραγμόν, καταλυθέντα δὲ τὸν τοῖχ ον, αὐτὸν δὲ ὑπὸ πάντων πατού μενον, τῶν παλαιῶν ἐκείνων ἀναμιμνῄσκεται, ὅτε διῃρέθη μὲν τὸ πέλαγος , ἐγένετο δὲ αὐτοῖς ἱππήλατον πεδίον ὁ τῆς θαλάττης πυθμήν, εἶδον δὲ τοὺς πολεμίους ἅπαντ ας ὑποβρυχίους γεγενημένους, ἀπήλαυον δὲ καὶ προφητικῆς χάριτος, δι' ἐκείνων τοῦ παν αγίου πνεύματος τὰ ἐσόμενα προδηλοῦντος. Ὁ μέντοι θεῖος ἀπόστολος τοῦτο εἰς τὸν δεσπότην Χριστὸν οὐχ ὡς ἀληθῶς |180 b| ἔλαβ εν ἀλλ' ὡς τυπικῶς ἐπὶ τὴν ἀλήθειαν μετήνεγκεν· καθάπερ <γὰρ> τοῦ Φαραὼ καὶ τῶν Αἰγυπτίων διωκ όντων διέβη τὴν θάλατταν ὁ λαὸς ἡγουμένου τοῦ Μωυσέως, οὕτως τοῦ διαβόλου καὶ τῶν δαιμόνων πολεμούντων συνέτριψε μὲν ὁ δεσπότης Χριστὸς τοῦ θανάτου τὰς πύλας καὶ πρῶτος ταύτας διῆλθεν, ἐξάγει δὲ καὶ πᾶσαν τῶν ἀνθρώπων τὴν φύσιν. Τούτου δὴ χάριν ὁ θεῖος ἀπόστολος ταῦτα τίθησιν ἐπὶ τοῦ δεσπότου Χριστοῦ τὰ ῥητὰ καί φησιν· «Ὁ ἀναγαγὼν ἐκ γῆς τὸν ποιμένα τῶν προβάτων τὸν μέγαν.» Τούτου ἐστὶν ὁ Μωυσῆς ὑπουργός τε καὶ τύπος· οὗτος γὰρ ὁ ἀληθινὸς «ποιμὴν ὁ τὴν ψυχὴν αὐτοῦ τεθεικὼς ὑπὲρ τῶν προ βάτων». Εἶτα τῶν τῇ