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being, is troubled in vain according to what was said before: "Surely man walks about as an image; surely they are troubled in vain." The one not wishing to be troubled, but to have tranquility, becomes a god by receiving the word of God; for "he called them gods to whom the word of God came." And these are not troubled in vain, but even if it happens that they slip or a pre-passion occurs, they say: "I was troubled and I did not speak." Their disturbance stops at the level of pre-passion. Since, are they troubled from themselves? -Sometimes they are troubled from themselves, and sometimes from certain things they encounter. 13 Hear, O Lord, my prayer and my supplication. Supplication seems to be different from prayer. He sends up a supplication who has known himself to be in need and lacking, so that he may be filled. But the one who prays has this characteristic as well, but sometimes also asks for the existence of goods that are above. The one asking to receive something from God either asks to receive what he does not have, or what he has, so that it might remain with him. This is properly prayer; it is a request sent up with the one praying theologizing about the one to whom he sends up the prayer. When he says: "Lord our God, give us peace, for you have given us all things." "The prayer of Habakkuk the prophet. Lord, I have heard your report and was amazed. In the midst of two living creatures you will be known, as the years draw near you will not be known." Behold, this is a prayer. When one, being in need, asks only for those things of which he is deprived, it is a supplication that is sent up as if a prayer. But it is also possible to understand this: those who ask for more bodily things make supplication, such as for health, wealth, the other things. As being 280 in need, they often ask to receive these things. But the one wishing to have fullness: "The prayer of Habakkuk the prophet; Lord, I have heard your report and was amazed. In the midst of two living creatures you will be known, as the years draw near you will not be known"; behold, this is a prayer. "Lord our God, give us peace, for you have given us all things." Since, as one who is lacking, I ask for certain things to be given to me—for I am still at the height of my training—, hear my supplication. But since I am about to obtain the things of which I am lacking, having become full I ask for greater things, I ask for heavenly things and I say: "Our Father who art in heaven, hallowed be thy name"—he does not ask this as one who is lacking—. "Thy kingdom come." Make it come. And it comes then, when God reigns through our activity. 13 Give ear to my tears. Seeing myself as lacking, I weep, making and producing "that sorrow which is according to God, working repentance unto salvation," according to which I say: "Every night I will wash my bed, with my tears I will drench my couch." And since he who falls short of perfect and supreme virtue—, again he laments, saying: "we who are in this tabernacle do groan," and again: "you have set my tears before you as in your promise." You see: "as in the promise you have set my tears." But what tears are there but those of the ones who weep, that they might laugh? For "blessed are those who weep now, for they will laugh." These have set their tears as in the promise, that they might laugh, that they might be filled with "joy unspeakable and full of glory." 13 Do not be silent, for I am a sojourner on the earth. Do not be silent to my praying, supplicating, weeping and bringing such tears, which "those who sow will reap with joy." "Do not be silent" therefore, but by your assent give what I have asked; for silence sometimes signifies delay and forbearance, and sometimes also forbearance, when it is applied to sins: "These things you did, and I was silent." Instead of "I did not repay you." If I were an inhabitant, I would not dare to ask and to pray. But inhabitants are those who are liable to vice and impiety. For it is said in Jeremiah: "from the face of the north evil will break forth upon the inhabitants of the land," not "upon the sojourners." And in the Apocalypse of John it is said three times in succession: "Woe, woe, woe to the inhabitants of the earth." If I were

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ὑπάρχων, μάτην ταράττεται κατὰ τὸ ἔνπροσθεν εἰρημένον· "μέντοιγε ἐν εἰκόνι διαπορεύεται ἄνθρωπος, πλὴν μάτην ταράσσονται". ὁ μὴ βουλόμενος ταράσσεσθαι, ἀλλὰ ἀταραξίαν ἔχειν, θεὸς γίνεται δεξάμενος τὸν τοῦ θεοῦ λόγον· "ἐκείνους" γὰρ "θεοὺς εἶπεν πρὸς οὓς ὁ λόγος τοῦ θεοῦ ἐγένετο". καὶ οὐ ταράττονται οὗτοι ματαίως, ἀλλὰ καὶ ἐὰν ὀλισθῆναι συμβῇ ἢ προπάθειαν γενέσθαι, λέ γου̣σιν· "ἐταράχθην καὶ οὐκ ἐλάλησα". μέχρι προπαθείας ἵσταται αὐτῶν ἡ ταραχή. ἐπερ · ἀφ' ἑαυτῶν ταράττονται; -ὁτὲ μὲν ἀφ' ἑαυτῶν ταράττονται, ὁτὲ δὲ ἀπό τινων ἀπαντώντων. 13 εἰσάκουσον, κύριε, τῆς προσευχῆς μου καὶ τῆς δεήσεώς μου. δοκεῖ ἑτέρα εἶναι ἡ δέησις τῆς προσευχῆς. ἐκεῖνος δέησιν ἀναπέμπει ὁ γνοὺς ἑαυτὸν δεόμενον καὶ ἐνλιπῆ, ἵνα πληρωθῇ. ὁ δὲ προσευχόμενος ἔχει μὲν καὶ τοῦτο τὸ εἶδος, αἰτεῖ δὲ ἐνίοτε καὶ ἀγαθῶν τῶν ὑπεράνω ὕπαρξιν. ὁ αἰτούμενος παρὰ θεοῦ τι λαβεῖν ἤτοι ὃ μὴ ἔχει, αἰτεῖται λαβεῖν ἢ ὃ ἔχει, ἵνα παραμείνῃ αὐτῷ. κυρίως αὕτη προσευχή ἐστιν· αἴτησίς ἐστιν ἀναπεμπομένη μετὰ τοῦ θεολογεῖν τὸν εὐχόμενον τὸν ᾧ τὴν προσευχὴν ἀναπέμπει. ὅταν λέγῃ· "κύριε ὁ θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν, πάντα γὰρ ἀπέδωκας ἡμῖν". "προσευχὴ Ἁμβακοὺμ τοῦ προφήτου. κύριε, εἰσακήκοα τὴν ἀκοήν σου καὶ ἐξέστην. ἐν μέσῳ δύο ζῴων γνωσθήσῃ, ἐν τῷ ἐνγίζειν τὰ ἔτη οὐ γνωσθήσῃ". ἰδοὺ αὕτη προσευχή ἐστιν. ὅταν δε´̣ τινα αἰτῆται μόνα τὰ ὧν λείπεται ἐνδεὴς ὤν, δέησίς ἐστιν ἡ ἀναπεμπομένη ὡσαν̣ε̣ι`̣ εὐχή. δυνατὸν δὲ καὶ τοῦτο λαβεῖν· οἱ σωματικώτερα αἰτούμενοι δέονται οἷον ὑγείαν. πλοῦτον, τὰ ἄλλα. ὡς ἐνδεεῖς 280 ὄντες δ̣ε`̣ π̣ολλάκ̣ις τούτων ἀξιοῦσιν αὐτὰ λαβεῖν. ὁ δὲ τὴν πληρότητα βουλόμενος ἔχειν· "προσευχὴ Ἁμβακοὺμ τοῦ προφήτου· κύριε, εἰσακήκοα τὴν ἀκοήν σου καὶ ἐξέστην. ἐν μέσῳ δύο ζῴων γνωσθήσῃ, ἐν τῷ ἐνγίζειν τὰ ἔτη οὐ γνωσθήσῃ"· ἰδοὺ αὕτη προσευχή ἐστιν. "κύριε ὁ θεὸς ἡμῶν, εἰρήνην δὸς ἡμῖν, πάντα γὰρ ἀπέδωκας ἡμῖν". ἐπεὶ καὶ ὡς ἐνλιπὴς αἰτοῦμαί τινα δοθῆναί μοι-ἔτι γὰρ ἀκμὴν ὑπὸ παίδευσίν εἰμι-, εἰσάκουσον τῆς δεήσεώς μου. ἐπειδὴ δὲ μέλλω τ̣υχεῖν ὧν ἐνλιπής εἰμι, πλήρης γενάμενος αἰτῶ μείζονα, αἰτῶ ἐπουράνια καὶ λέγω ὅτι· "πάτερ ἡμῶν ὁ ἐν τοῖς οὐρανοῖς, ἁγιασθήτω τὸ ὄνομά σου"-μὴ ὡς ἐνλιπὴς τοῦτο αἰτεῖται-. "ἐλθάτω ἡ βασιλεία σου". ποίησον αὐτὴν ἐλθεῖν. τότε δὲ ἔρχεται, ὁ´̣τ̣αν κατ' ἐνέργειαν ἡμῶν ὁ θεὸς βασιλεύῃ. 13 ἐνώτισαι τῶν δακρύων μου. θεωρῶν ἐμαυτὸν ἐνλιπῆ δακρύω ποιω῀̣ν ἐκείνην καὶ κατασκευάζων "τὴν λύπην τὴν κατὰ θεὸν εἰς μετάνοιαν εἰς σωτηρίαν ἐργαζομένην" καθ' ἣν λέγω· "λούσω καθ' ἑκάστην νύκταν τὴν κλίνην μου, ἐν δάκρυσίν μου τὴν στρωμνήν μου βρέξω". ἐπειδὴ δὲ καὶ ὁ ἀπολειπόμενος τῆς τελείας καὶ ἄκρας ἀρετῆς-, πάλιν ὀλοφύρεται λέγων· "οἱ ὄντες ἐν τῷ σκήνει στενάζομεν", καὶ πάλιν· "ἔθου τὰ δάκρυά μου ἐναντίον σου ὡς ἐν τῇ ἐπαγγελίᾳ σου". θεωρεῖς· "ὡς ἐν τῇ ἐπαγγελίᾳ ἔθου τὰ δάκρυά μου". ποῖα δέ ἐστιν δάκρυα ἢ τὰ τῶν κλαιόντων, ἵνα γελάσωσιν; "μακάριοι" γὰρ "οἱ κλαίοντες νῦν ὅτι γελάσονται". οὗτοι ἔθεντο τὰ δάκρυα ὡς ἐν τῇ ἐπαγγελίᾳ, ἵνα γελάσωσιν, ἵνα πληρωθῶσιν "χαρᾶς ἀνεκλαλήτου καὶ δεδοξασμένης". 13 μὴ παρασιωπήσῃς, ὅτι πάροικος ἐγώ εἰμι ἐν τῇ γῇ. μὴ παρασιωπήσῃς εὐχομένου μου, δεομένου, κλαίοντος καὶ δάκρυα φέροντος τοιαῦτα, ἃ "οἱ σπείροντες ἐν ἀγαλλιάσει θεριοῦσιν". "μὴ παρασιωπήσῃς" οὖν, ἀλλ' ἐπινεύσας δὸς ἃ ᾐτησάμην· ἡ γὰρ παρασιώπησις ἐνίοτε μελλησμὸν καὶ μακροθυμίαν σημαίνει, ἐνίοτε δὲ καὶ μακροθυμίαν, ὅταν ἐπὶ ἁμαρτήμασιν γίνηται· "ταῦτα ἐποίησας, καὶ ἐσίγησα". ἀντὶ τοῦ "οὐκ ἀνταπέδωκά σοι". εἰ ἤμην κάτοικος, οὐδὲ ἐτόλμων αἰτήσασθαι καὶ προσεύξασθαι. κάτοικοι δέ εἰσιν οἱ ὑπεύθυνοι κακίᾳ καὶ ἀσεβεία. λέγεται γοῦν ἐν Ἰηρεμίᾳ· "ἀπὸ προσώπου βορρᾶ ἐκκαυθήσεται τὰ κακὰ ἐπὶ τοὺς κατοικοῦντας τὴν γῆν". οὐκ "ἐπὶ τοὺς παροικοῦντας". καὶ ἐν τῇ ἀποκαλύψει Ἰωάννου τρὶς ἑξῆς λέγεται· "οὐαὶ οὐαὶ οὐαὶ ἐπὶ τοὺς κατοικοῦντας τὴν γῆν". εἰ ἤμην