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successor of his possessions, "or a fool". And often what someone has treasured up, he leaves behind. And sometimes even within a year, these things pass on to others. Therefore, one must not be zealous about treasuring up in this way; for "treasures will not profit the lawless, but righteousness delivers from death." Therefore, one must treasure up the righteousness that delivers from death and every other evil. But this wealth is treasured up in heaven. "Do not treasure up for yourselves treasures on earth, but treasure up treasures in heaven"; for where the treasure is, there also is the mind, called the "heart," one must treasure up in heaven, so that we may have our mind there, and we must refrain from treasuring up on earth, so that we do not have our thoughts there. It is said of some: "those who treasure up injustice and misery in their own lands." The man, therefore, who walks about in an image, treasuring up, does not know for whom he gathers them; for it is unclear to him what will come after. Therefore, the zealous man hears to treasure up in heaven. He has his wealth stored up in good works. This, in fact, Paul also enjoins on Timothy: "Command the rich of this age not to be haughty in mind because of wealth, but in God who provides all things." One must also speak about blameworthy wealth, such as the heretical opinion of the godless dogmas. And he who treasures these things up does not know for whom he gathers them. But he leaves it for another; for "falsely so-called 277 knowledge" holds its promise only until the present life; for when the truth shines forth, it is dissolved and vanishes. Query: "Yet surely in an image"? -Even if every man is living, yet he is not unalterably in the praiseworthy life; for if he had remained in the true, first image according to which he was created, he would not be troubled, he would not treasure up in vain. Yet surely, even if he has become living, he walks about in an image; not in every case the first one, but simply in an image; for a rational creature can never be outside of acting according to reason. But in acting, he acts in every case either praiseworthily or blameworthily, thinking and doing certain things and certain other things. Query: "But they are troubled in vain"? -It has already been said by us many times that the changes that occur in this way have a certain difference. Then when they do not keep this image according to which they were made, there is a multitude of those who are troubled in vain. But when it signifies the life of man, that "every man is living," and "yet surely man walks about in an image"—not in the same one, but since the images are different, and especially blameworthy and inferior ones, there are many who are troubled. 8 And now, what is my endurance? Is it not the Lord? The things said were said about others. But I speak about myself: "What is my endurance? Is it not the Lord"? I endure no other. And just as he "becomes wisdom and righteousness and sanctification" to those who partake, so also the Lord himself becomes endurance to the one who endures. 8 And my substance is from you. He says about the Lord that he is his endurance. But to the Lord himself who is his endurance, he says: "and my substance is from you." He can mean by substance here the strength by which someone is able to endure, that with you co-working and being my endurance I endure all things. And the "substance from you" is praiseworthy for me. But it is possible to say substance instead of essence. And my substance of the rational soul, of the rational creature is from you; for you have given me a soul, from you I have the soul, not originating from seeds, not subsisting by impression according to the Stratiotic heresy, but "my substance is from you." 9 Deliver me from all my iniquities. Not from some, but "from all," so that I may be outside every blameworthy image. 9 You have made me a reproach to the foolish. From the beginning we said that the whole psalm bears the persona of one repenting and making progress. It is a base thing to be reproached by a righteous man, but by a fool, it is praiseworthy. For the fool reproaches for good works and for zeal. For this reason also in proverbs as of a difference

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διάδοχος τῶν ὑπαρχόντων αὐτοῦ "ἢ ἄφρων". καὶ πολλάκις ἃ ἐθησαύρισέν τις, καταλιμπάνει. ἐνίοτε δὲ καὶ ἐνιαυτοῦ περιόντος εἰς ἄλλους ἐκεῖνα μεταπίπτει. διὸ οὐ δεῖ σπουδάζειν περὶ τὸ οὕτω θησαυρίζειν· "οὐκ ὠφελήσουσιν" γὰρ "θησαυροὶ ἀνόμους, δικαιοσύνη δὲ ῥύεται ἐκ θανάτου". δικαιοσύνην ἄρα τὴν ῥυομένην ἐκ θανάτου καὶ παντὸς ἄλλου κακοῦ θησαυριστέον. θησαυρίζεται δὲ ἐν οὐρανῷ ὁ πλοῦτος οὗτος. "μὴ θησαυρίζετε ὑμῖν θησαυροὺς ἐπὶ τῆς γῆς, ἀλλὰ θησαυρίζετε θησαυροὺς ἐν οὐρανῷ"· ἐπεὶ γὰρ ὅπου ὁ θησαυρός, ἐκεῖ καὶ ὁ νοῦς ἐστιν "καρδία" ὀνομαζόμενος, ἐν οὐρανῷ θησαυριστέον, ἵν' ἐκεῖ τὸν νοῦν ἔχωμεν, καὶ παραιτητέον ἐν τῇ γῇ θησαυρίζειν, ἵνα μὴ ἐκεῖ τὴν διάνοιαν σχῶμεν. λέγεται περί τινων· "οἱ θησαυρίζοντες ἀδικίαν καὶ ταλαιπωρίαν ἐν ταῖς χώραις αὐτῶν". ὁ ἐν εἰκόνι οὖν διαπορευόμενος ἄνθρωπος θησαυρίζων οὐκ οἶδεν τίνι συνάγει αὐτά· ἄδηλον γάρ ἐστιν αὐτῷ ὅ, τι μετελεύσεται. διὸ ὁ σπουδαῖος ἀκούει θησαυρίζειν ἐν οὐρανοῖς. ἔχει ἀποκείμενον τὸν πλοῦτον ἐν ἔργοις ἀγαθοῖς. τοῦτό τοι καὶ Παῦλος ἐπιστέλλει Τιμοθέῳ· "τοῖς πλουσίοις τοῦ αἰῶνος τούτου παράγγελλε μὴ ὑψηλὰ φρονεῖν ἐπὶ πλούτῳ, ἀλλὰ ἐπὶ τῷ θεῷ τῷ παρέχοντι πάντα". λεκτέον καὶ περὶ ψεκτοῦ πλούτου, οἷον τῆς αἱρεθικῆς γνώμης τῶν δογμάτων τῶν ἀθέων. καὶ ὁ ταῦτα θησαυρίζων οὐκ οἶδεν τίνι συνάγει αὐτά. ἄλλῳ δὲ αὐτὸν καταλιμπάνει· μέχρι γὰρ τῆς παρούσης ζωῆς ἔχει τὴν ἐπαγγελίαν "ἡ ψευδώνυμος 277 γνῶσις"· ἐπιλαμψάσης γὰρ τῆς ἀληθείας λύεται καὶ ἀφανίζεται. ἐπερ · "μέντοιγε ἐν εἰκόνι"; -εἰ καὶ πᾶς ἄνθρωπος ζῶν ἐστιν, ἀλλ' οὐκ ἀπαραβάτως ἐν τῷ ζῆν τῷ ἐπαινετῷ ἐστιν· εἰ γὰρ ἔμενεν ἐν τῇ ἀληθινῇ εἰκόνι τῇ πρώτῃ καθ' ἣν ἐδημιουργήθη, οὐκ ἐταράττετο, οὐ μάτην ἐθησαύριζεν. μέντοιγε, εἰ καὶ γέγονεν ζῶν, ἐν εἰκόνι διαπορεύεται· οὐ πάντως δὲ τῇ πρώτῃ, ἀλλὰ ἁπαξαπλῶς ἐν εἰκόνι· οὐδέποτε γὰρ τὸ λογικὸν ζῷον δύναται ἔξω τοῦ κατὰ λόγον ἐνεργεῖν γενέσθαι. ἐνεργῶν δὲ πάντως ἢ ἐπαινετῶς ἢ ψεκτῶς ἐνεργεῖ, καὶ τάδε τινὰ φρονῶν καὶ πράττων καὶ τάδε τινά. ἐπερ · "πλὴν μάτην ταράσσονται"; -πολλάκις ἤδη ἐλέχθη ἡμῖν ὅτι αἱ μεταβολα̣ὶ οὕτως γινόμεναι ἔχουσίν τινα διαφοράν. τότε ὅταν μὴ ταύτην τὴν εἰκόνα φυλάττωσιν καθ' ἣν γεγόνασιν, πλῆθός εἰσιν οἱ μάτην ταραττόμενοι. ὅτε δὲ τὴν ζωὴν τοῦ ἀνθρώπου σημαίνει, ὅτι "πᾶς ἄνθρωπος ζῶν", καὶ "μέντοιγε ἐν εἰκόνι διαπορεύεται ἄνθρωπος"-οὐ τῇ αὐτῇ, ἀλλ' ἐπειδὴ διάφοροί εἰσιν αἱ εἰκόνες, καὶ μάλιστα δὲ ψεκταὶ καὶ ὑποβεβηκυῖαι, πολλοί εἰσιν οἱ ταραττόμενοι. 8 καὶ νῦν τίς ἡ ὑπομονή μου; οὐχὶ κύριος; περὶ τῶν ἄλλων ἐλέχθη τὰ εἰρημένα. ἐγὼ δὲ περὶ ἐμαυτοῦ λέγω· "τίς ἡ ὑπομονή μου; οὐχὶ κύριος"; μὴ ἄλλον ὑπομένω. καὶ ὥσπερ "γίνεται σοφία καὶ δικαιοσύνη καὶ ἁγιασμὸς" τοῖς μετέχουσιν, οὕτω καὶ ὑπομονὴ γίνεται τῷ ὑπομένοντι αὐτὸς ὁ κύριος. 8 καὶ ἡ ὑπόστασίς μου παρὰ σοῦ ἐστιν. περὶ τοῦ κυρίου λέγει ὅτι ὑπομονὴ αὐτοῦ ἐστιν. πρὸς αὐτὸν δὲ τὸν κύριον τὸν ὄντα αὐτοῦ ὑπομονὴν λέγει· "καὶ ἡ ὑπόστασίς μου παρὰ σοῦ ἐστιν". δύναται ὑπόσ̣τασιν ἐνταῦθα λέγειν τὴν ἰσχὺν καθ' ἣν ὑποστῆναί τις δύναται, ὅτι σοῦ συνεργοῦντος καὶ ὄντος μου ὑπομονῆς ὑφίσταμαι π̣άντα. ἡ δὲ "παρὰ σοῦ ὑπόστασις" ἐπαινετή μοί ἐστιν. δυνατὸν δὲ ὑπόστασιν λέγειν ἀντὶ οὐσίας. καὶ ἡ ὑπόστασίς μου τῆς λογικῆς ψυχῆς, τοῦ λογικοῦ ζῴου παρὰ σοῦ ἐστιν· σὺ γὰρ δέδωκάς μοι ψυχήν, παρὰ σοῦ ἔχω τὴν ψυχὴν οὐκ ἀπὸ σπερμάτων ἀρχομένην, οὐ κατὰ ἔμφασιν συνισταμένην κατὰ τὴν Στρατιωτικὴν αἵρεσιν, ἀλλὰ "παρὰ σοῦ ἐστιν ἡ ὑπόστασίς μου". 9 ἀπὸ πασῶν τῶν ἀνομιῶν μου ῥῦσαί με. οὐκ ἀπὸ τινῶν, ἀλλὰ "ἀπὸ πασῶν", ἵνα πάσης εἰκόνος ἔξω ψεκτῆς γένωμαι. 9 ὄνειδος ἄφροσιν ἔδωκάς με. ἐξ ἀρχῆς εἴπομεν ὅτι μετανοῦντος καὶ προκόπτοντος πρόσωπον φέρει ὅλος ὁ ψαλμός. φαῦλον πρᾶγμά ἐστιν ὀνειδίζεσθαι ὑπὸ δικαίου, ὑπὸ δὲ ἄφρονος ἐπαινετόν. ὀνειδίζει γοῦν ἐπὶ ἀγαθοῖς ἔργοις καὶ ἐπὶ σπουδῇ ὁ ἄφρων. διὰ τοῦτο καὶ ἐν παροιμίαις ὡς διαφορᾶς