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a mind keeping sabbath. and there will be someday also ạ····· ····· ····· ····· ····· · have their heart there and are already keeping sabbath "the delightful, holy sabbath to God", ····· ····· ····· ····· · to the one who says: "Come to me, all you who are weary ····· ····· ····· ····· ····· ····· ····· ····· ··· I am and lowly in heart, and you will find rest for your souls"· ····· ····· ····· ····· ····· ····· we keep sabbath tropologically, but truly ······ ····· ····· ····· ····· ····· ····· ····· ····· ·· they are not archetypes, it is clear; "Let no one" for, he says, "····· ····· ····· ····· ····· ····· ····· ····· ···· of things to come". But if the feasts and the new moons and····· ····· ····· ····· ····· ····· ····· ····· ····· with them also the sabbaths, these sabbaths are shadowy. ····· ····· ····· ····· ····· ····· ····· ····· ····· ··· "for the people of God" having become to have rest. "For a remembrance concerning the sabbath. Lord, do not rebuke me in your anger." The sabbath was therefore remembered, in which no service······ ····· ····· ····· ····· ····· ····· ····· ····· ·· he may be brought in there, he remembers the most beautiful there ····· ····· ····· ····· ····· ····· ····· ····· ····announcing the psalm. The one who genuinely repents ····· ····· ····· ····· ····· ····· ····· ····· ····· · For thus repentance will be shown to be genuine; ị ····· ····· ····· ····· ····· ····· ····· ····· ····· · he seems to do this superficially. It is necessary, therefore, to suppose genuine repentance ····· ····· ····· ····· ····· ·· so that of what magnitude and what beauty it is, may be seen. 2 Lord, do not rebuke me in your anger nor discipline me in your wrath. 258 ····· ····· ····· ····· ···a then he offers for sin. This, then, is what he says: "I will be anxious about my sin." Because I am a sinner, discipline me. Having received a remembrance concerning his sin, he says these things. ····· ····· ····· · he knows sin in one way, but in another way he does not understand it; for in that he has experience of it, he knows it, but he does not understand it. But if he had understood that it is harmful and and destructive and brings on the greatest ruin, he would have understood it. Therefore, the one who has experience of it can know it and yet in another way not understand it. through the very... ····· ····· ····· ····· ····· being outside of experience. The man according to Jesus is said not to have known sin nor to have committed it. According to the other meaning of knowing, no one knows it more than he does; for how has he come ····· ····· ····· ····· · he knew it? "Lord, do not rebuke me in your anger nor discipline me in your wrath." ····· ····· ····· ····· ·····n the phrase has...; Often some coming anger and plague shows a certain sinner····· ····· ····· ····· ·····s was dragged into great impiety, was handed over to the Assyrians, under the hand of the Babylonians ····· ····· ····· ·· that the handing over of Israel did not happen by chance, but on account of preceding sins; "Jerusalem has sinned a sin," she became a disgrace. She sinned a great sin, and she did not simply sin, but even "a sin"; "Jerusalem has sinned a sin." When someone, therefore, on account of preceding sins, falls into grievous rebukes····· ····· ····· ····· ·····s. He did not say, therefore: "Do not rebuke me at all" nor "Do not discipline me at all," ····· ····· ····· ····· ····· "all things when they are exposed by the light become visible." The rebuke through light through teaching ····· ····· ····· happens. The holy one does not refuse such a rebuke. Again, someone is disciplined in anger, ····· ····· ····· ····· ····· being ignorant, he acted and thought wrongly. He wishes to be rebuked in this way as has been said ····· ····· ····· ····· but this rebuke is spoken not with anger, but with perception. when sin becomes manifest and ····· ····· ····· ····· ·····ṇ. But the one of anger is lesser, just as the rebuke is lesser than painful discipline. ····· ····· ····· f̣rom the person of those caught in wickedness he says: May the Lord discipline us before in ····· ····· ····· ····· ····· ··n the judgment for us, make known to us the punishment that succeeds the ····· ····· ····· ····· ····· ····· ẹ·ṇ, threaten us—do not bring on the things of the threat in actuality—and ····· ····· ····· ····· ····· ····· ···s in judgment, reveal to us also with discernment what must be done. ····· ····· ····· ····· ····· ····· ····· ····· the priests in the temple profane the sabbath and are guiltless"? ····· ····· ····· ····· ····· ····· ··· ẉay it is profaned, are said because they work ····· ·····

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διάνοιαν σαββατίζουσαν. ὑπάρξεται δέ ποτ̣ε̣ κ̣α̣ὶ η̣····· ····· ····· ····· ····· · ἐκεῖ τὴν καρδίαν ἔχουσιν καὶ ἤδη σαββατίζουσιν "τὸ τρυφερόν, ἅγιον τῷ θεῷ σάββατον", ····· ····· ····· ····· · τῷ λέγοντι· "δεῦτε πρὸς ἐμὲ πάντες οἱ κεκοπωμένοι ····· ····· ····· ····· ····· ····· ····· ····· ··· εἰμι καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν"· ····· ····· ····· ····· ····· ····· τροπολογίαν σαββατίζομεν, ἀλλὰ ἀληθινῶς ······ ····· ····· ····· ····· ····· ····· ····· ····· ·· οὔκ εἰσιν πρωτότυποι, φανερόν· "μή τις" γάρ, φησίν, "····· ····· ····· ····· ····· ····· ····· ····· ···· μελλόντων". εἰ δὲ αἱ ἑορταὶ καὶ αἱ νουμηνίαι κα····· ····· ····· ····· ····· ····· ····· ····· ····· αὐτοῖς καὶ τὰ σάββατα, σκιώδη εἰσὶν ταῦτα τὰ σάββατα. ····· ····· ····· ····· ····· ····· ····· ····· ····· ··· "τῷ λαῷ τοῦ θεοῦ" γενόμενον ἀνάπαυσιν ἔχειν. "εἰς ἀνάμνησιν περὶ σαββάτου. κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με". ἀνεμνήσθη οὖν τὸ σάββατον, ἐν ᾧ οὐδὲν λατρε······ ····· ····· ····· ····· ····· ····· ····· ····· ·· εἰσαχθῇ ἐκεῖ, ἀναμιμνήσκεται τῆς ἐκεῖ καλλίστης ····· ····· ····· ····· ····· ····· ····· ····· ····γέλλον τὸν ψαλμόν. ὁ γνησίως μετανοῶν ····· ····· ····· ····· ····· ····· ····· ····· ····· · οὕτω γὰρ ἡ μετάνοια γνησία δειχθήσεται· ε̣ ····· ····· ····· ····· ····· ····· ····· ····· ····· · ἐπιπλάστως τοῦτο δοκεῖ ποιεῖν. δεῖ οὖν ὑποθέσθαι τη`̣ν γνησίαν μετάνοιαν ····· ····· ····· ····· ····· ·· ἵν' οἵου μεγέθους καὶ οἵας καλλονῆς ἐστιν, ὀφθῇ. 2 κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με μηδὲ τῇ ὀργῇ σου παιδεύσῃς με. 258 ····· ····· ····· ····· ···α τότε προσφέρει ὑπὲρ ἁμαρτίας. τοῦτο οὖν ἐστιν ὃ λέγει· "μεριμνήσω περὶ τῆς ἁμαρτίας μου". διὰ τί ἁμαρτωλός εἰμι, παίδευσόν με. ἀνάμνησιν λαβὼν περὶ τῆς ἁμαρτίας ἑαυτοῦ ταῦτα λέγει. ····· ····· ····· · τὴν ἁμαρτίαν ἑτέρως μὲν γιγνώσκει, ἑτέρως δὲ οὐκ ἐπίσταται· ᾗ μὲν γὰρ πεῖραν αὐτῆς ἔχει, γιγνώσκει αὐτήν, οὐκ ἐπίσταται δέ. εἰ δὲ ἦν ἐπιστήσας, ὅτι ἐπιβλαβὴς καὶ καὶ ὀλέθριός ἐστιν καὶ μεγίστην ἀπώλειαν ἐπιφέρει, ἠπίστατο αὐτήν. δύναται οὖν γν̣ῶναι αὐτὴν καὶ ἄλλως μὴ ἐπίστασθαι ὁ πεῖραν αὐτῆς λαμβάνων. δι' αὐτοῦ τοῦ πεπι ····· ····· ····· ····· ···· τῆς πείρας ἐκτὸς ὤν. ὁ κατὰ τὸν Ἰησοῦν ἄνθρωπος εἴρηται μὴ ἐγνωκέναι ἁμαρτίαν μηδὲ πεποιηκέναι αὐτήν. κατὰ τὸ ἕτερον σημαινόμενον τοῦ γιγνώσκειν οὐδεὶς μᾶλλον αὐτοῦ αὐτὴν οἶδεν· πῶς γὰρ ἐλήλυθεν ····· ····· ····· ····· · ε᾿̣γίγνωσκεν αὐτήν; "κύριε, μὴ τῷ θυμῷ σου ἐλέγξῃς με μηδὲ τῇ ὀργῇ σου παιδεύσῃς με". ····· ····· ····· ····· ·····ν ἔχειν ἡ λέξις· πολλάκις ἐπελθοῦσά τις ὀργὴ καὶ πληγὴ δείκνυσιν τόνδε τινὰ ἁμαρ····· ····· ····· ····· ·····ς πολλὴν ἀσέβειαν ὑπεσύρη, παρεδόθη τοῖς Ἀσσυρίοις, τοῖς Βαβυλωνίοις ὑπὸ χεῖρα ····· ····· ····· ·· ὅτι δὲ οὐχ ὡς ἔτυχεν ἡ παράδοσις γέγονεν τοῦ Ἰσραήλ, ἀλλὰ διὰ προλαβούσας ἁμαρτίας· "ἁμαρτίαν ἥμαρτεν Ἰερουσαλήμ", ἐγενήθη εἰς αἶσχος. πολλὴν ἁμαρτίαν ἥμαρτεν, καὶ οὐχ ἁπλῶς γε ἥμαρτεν, ἀλλὰ καὶ "ἁμαρτίαν"· "ἁμαρτίαν ἥμαρτεν Ἰερουσαλήμ". ὅταν τις οὖν διὰ προλαβόντα ἁμαρτήματα ὑποπέσῃ ἀνιαροῖς τοῖς ἐλεγ····· ····· ····· ····· ·····ης. οὐκ εἶπεν οὖν ὅτι· "μὴ καθάπαξ ἐλέγξῃς με" μηδὲ "καθάπαξ μὴ παιδεύσῃς με", ····· ····· ····· ····· ····· "τὰ πάντα ἐλεγχόμενα ὑπὸ τοῦ φωτὸς φανεροῦται". ὁ ἔλεγχος ὁ διὰ φωτὸς διὰ διδαςκαλίας ····· ····· ····· ··· γίνεται. οὐ παραιτεῖται τὸν τοιοῦτον ἔλεγχον ὁ ἅγιος. πάλιν παιδεύεταί τις ἐν ὀργῇ, ····· ····· ····· ····· ····· ἀγνοῶν κακῶς ἔπραξεν καὶ ἐφρόνησεν. βούλεται οὕτως ἐλεγχθῆναι ὡς εἴρηται ····· ····· ····· ····· οὗτ̣ος δὲ ὁ ἔλεγχος οὐ θυμῷ, ἀλλὰ αἰσθήσει εἴρηται. φανερούσης τῆς ἁμαρτίας καὶ ····· ····· ····· ····· ·····ω̣ν. ἧττον δέ ἐστιν τὸ τοῦ θυμοῦ, ὥσπερ καὶ τῆς παιδεύσεως τῆς ἐπιπόνου ὁ ἔλεγχος ἥττων ἐστίν. ····· ····· ····· ·κ̣ προσώπου τῶν ἁλόντων τῇ κακίᾳ λέγει· παιδεύσαι ἡμᾶς κύριος πρὶν ἐν ····· ····· ····· ····· ····· ··ν ἡμῖν τὴν κρίσιν, δήλωσον ἡμῖν τὴν διαδεχομένην κόλασιν τοὺς ····· ····· ····· ····· ····· ····· ε̣·ν̣, ἀπείλησον ἡμῖν-μὴ τὰ τῆς ἀπειλῆς κατ' ἐνέργειαν ἐπαγάγῃς-καὶ ····· ····· ····· ····· ····· ····· ···ς ἐν κρίσει, φανέρωσον ἡμῖν καὶ κεκριμένως τί τὸ πρακτέον. ····· ····· ····· ····· ····· ····· ····· ····· οἱ ἱερεῖς ἐν τῷ ἱερῷ τὸ σάββατον βεβηλοῦσιν καὶ ἀναίτιοί εἰσιν"; ····· ····· ····· ····· ····· ····· ··· τρ̣όπον βεβηλοῦται αὐτό, λέγονται διὰ τὸ ἐργάζεσθαι ····· ·····