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he endured knowingly and as was necessary, not so that he might receive prey from men or glory or praise. He therefore who endures in this way as is necessary, as if I were to say that: "according to wisdom I acted wisely". It was said in the preceding psalm that God is the endurance of the righteous man; "and now what is my endurance? Is it not the Lord"? He who bears steadfastly the afflictions that befall him from this endurance will say: "Waiting I waited for the Lord". with a patient disposition I also bore the afflictions; for many, as I said, bear afflictions for a reason. God, therefore, is the endurance of the holy one. And in Jeremiah, at least, it is said: "a throne of glory, exalted, our holy place, the endurance of Israel, O Lord of Israel". He, therefore, who has been formed according to this endurance and is named from it will say: "Waiting I waited for the Lord". He speaks as a servant. He who serves God confesses him as "Lord" through his very deeds and thoughts and words. This one says "Jesus is Lord in the Holy Spirit"; for not everyone who names Jesus as Lord does this in the Spirit. And hypocrites, at least, do this. "Many will say to me on that day: Lord, Lord". And what does he say to them? "I never knew you". I never knew you as having served me. And again: "Why do you call me Lord, Lord, and do not do what I say?" He, therefore, who thus calls Jesus Lord by doing the will of his heavenly Father, that one calls him Lord "in the Holy Spirit". Therefore, the voice is of a servant. 2 and he heard my prayer. Being in want I was asking for something, and God, paying attention to my prayer, has fulfilled these things. Since indeed "Waiting I waited ... the commandment about which the savior 282 said: "He who endures to the end, he will be saved". But the "I waited" belongs to one who has ceased. since ... and what person did the Lord have? - for we have not spoken from necessity. If therefore you take it from the person of the Savior—for he came as far as pre-passion, he did not come into passions. Jesus at least "began to be amazed and distressed". Such things happened to him up to the beginning. We do not say that pre-passion occurs in the immutable; for we do not say that any other is immutable besides the Trinity. Since, therefore, the soul which Jesus assumed is other than the Trinity, it is its nature to receive pre-passion and the beginning of being amazed and distressed. And I say an apostolic saying: "for the joy that was set before him he endured the cross, despising the shame". If he had not become distressed in pre-passion, it was not a heroic deed nor a prize. since ... the "he attended to me"? -instead of "he inclined". 3 And he brought me up out of a pit of misery and from the mire of matter. If each of the saints says this, he calls the region around the earth a "pit of misery"; for a pit is where the waters falling from above are gathered. Therefore, in many places of the divine scriptures both the region around the earth and Hades are signified by this name; for when in the twenty-ninth [psalm] it is said from the person of the Savior according to the man: "you saved me from those who go down into the pit". For I do not go down into the pit. I have been there for the sake of others. No other brought me down. And this appears yet more clearly from: "I was reckoned with those who go down into the pit, I became like a man without help, free among the dead". I am not one of those led into the pit, but "I was reckoned". I reckoned myself with them. Therefore "I became like a man without help". He who was not without help became as one without help; for when the Jews came to seize him, if he had not given himself up, they would not have been able to take him. If he is "free among the dead", he is not one of those who by nature go into Hades because of choice and action, but he reckoned himself to this. "He brought me up", therefore, "out of a pit of misery". He who has bruised his own body and brought it into subjection and, while still walking on earth, has acquired his citizenship in heaven, that one has been brought up from the pit of misery and from the mire of matter. And now indeed in power

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ἐπιστημόνως καὶ ὡς ἔδει ὑπέμεινεν, οὐχ ἵνα θήραν ἀπὸ τῶν ἀνθρώπων δέξηται ἢ δόξαν ἢ ἐπαίνους. ὁ οὖν οὕτως ὑπομένων ὡς δεῖ, ὡς ἐὰν λέγω ὅτι· "κατὰ σοφίαν σοφῶς ἐποίησα". ἐλέχθη ἐν τῷ προλαβόντι ψαλμῷ ὁ θεὸς ὑπομονὴ εἶναι τοῦ δικαίου· "καὶ νῦν τίς ἡ ὑπομονή μου; οὐχὶ ὁ κύριος"; ὁ ἀπὸ ταύτης τῆς ὑπομονῆς τλητικῶς φέρων τὰ προσπίπτοντα ἐπίπονα ἐρεῖ· "ὑπομένων ὑπέμεινα τὸν κύριον". σὺν διαθέσει ὑπομονητικῇ καὶ τὰ ἐπίπονα ἤνεγκα· πολλοὶ γάρ, ὡς εἶπον, τὰ ἐπίπονα φέρουσιν διά τι. ἐστὶν οὖν̣ ὁ θεὸς ὑπομονὴ τοῦ ἁγίου. καὶ ἐν Ἰηρεμίᾳ γοῦν λέγεται· "θρόνος δόξης ὑψούμενος ἁγίασμα ἡμῶν, ὑπομονὴ Ἰσραήλ, κύριε τοῦ Ἰσραήλ". ὁ τοίνυν κατὰ ταύτην τὴν ὑπομονὴν πεποιωμένος καὶ παρονομαζόμενος ἀπ' αὐτῆς ἐρεῖ· "ὑπομένων ὑπέμεινα τὸν κύριον". ὡς δοῦλος λαλεῖ. ὁ δουλεύων τῷ θεῷ "κύριον" αὐτὸν δι' αὐτῶν τῶν πράξεων καὶ τῶν φρονημάτων καὶ τῶν λόγων ὁμολογεῖ. οὗτος "ἐν πνεύματι ἁγίῳ κύριον Ἰησοῦν" λέγει· οὐδὲ γὰρ πᾶς ὁ ὀνομάζων τὸν Ἰησοῦν κύριον ἐν πνεύματι τοῦτο ποιεῖ. καὶ ὑποκριταὶ γοῦν τοῦτο ποιοῦσιν. "πολλοὶ ἐροῦσίν μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ· κύριε κύριε". καὶ τί λέγει αὐτοῖς; "οὐδέποτε ὑμᾶς ἔγνων". οὐδέποτε ἔγνων δουλεύσαντάς μοι. καὶ πάλιν· "τί με λέγετε κύριε κύριε, καὶ οὐ ποιεῖτε ἃ λέγω"; ὁ τοίνυν οὕτω κύριον Ἰησοῦν καλῶν τῷ τὸ θέλημα τοῦ πατρὸς αὐτοῦ ποιεῖν τοῦ οὐρανίου, ε᾿̣κεῖνος "ἐν πνεύματι ἁγίῳ" κύριον αὐτὸν καλεῖ. δούλου οὖν ἐστιν ἡ φωνή. 2 καὶ εἰσήκουσεν τῆς δεήσεώς μου. ἐνλιπὴς ὢν̣ ᾐτ̣ου´̣μ̣ην τινά, καὶ προσχὼν ὁ θεὸς τῇ δεήσει μου πεπλήρωκεν ταῦτα. ἐπεί περ "ὑπομένων ὑπέμεινα ····· ·χ̣··κ̣··ν̣· τη`̣ν ἐντολὴν περὶ ἧς ὁ σωτὴρ 282 ἔλεγεν· "ὁ ὑπομείνας εἰς τέλος, οὗτος σωθήσεται". καταπαύ σαντος δέ ἐστιν τὸ "ὑπέμεινα". ἐπερ · καὶ ποῖον εἶχεν ὁ κύριος πρόσωπον; - μὴ γὰρ ἐξ ἀνάγκης εἰρήκαμεν. ἐὰν οὖν ἐκ προσώπου τοῦ σωτῆρος λαμβάνῃς-μέχρι γὰρ προπαθείας γέγονεν, οὐ γέγονεν ἐν πάθεσιν. "ἤρξατο" γοῦν Ἰησοῦς "θαμβεῖσθαι καὶ ἀδημονεῖν". μέχρι ἀρχῆς γέγονεν αὐτῷ τὰ τοιαῦτα. προπάθεια̣ν οὐ λέγομεν ἐν ἀτρέπτῳ γίνεσθαι· οὐ λέγομεν γάρ τινα ἄλλον ἄτρεπτον παρὰ τὴν τριάδα. ἐπεὶ τοίνυν ἡ ψυχή, ἣν ἀνέλαβεν Ἰησοῦς, ἄλλη ἐστὶν παρὰ τὴν τριάδα, πέφυκεν δέχεσθαι προπάθειαν καὶ ἀρχὴν τοῦ θαμβεῖσθαι καὶ ἀδημονεῖν. καὶ λ̣έγω̣ ἀποστολικόν· "ἀντὶ τῆς προκειμένης χαρᾶς ὑπέμεινεν σταυρὸν αἰσχύνης καταφρονήσας". εἰ μὴ γέγονεν ἀλύσ̣κων ἐν προπαθείᾳ, οὐκ ἦν ἀνδραγάθημα οὐδὲ ἆθλον. ἐπερ · τὸ "προσέσχεν μοι"; -ἀντὶ τοῦ "ἐπένευσεν". 3 καὶ ἀνήγαγέν με ἐκ λάκκου ταλαιπωρίας καὶ ἀπὸ πηλοῦ ὕλεως. ἐὰν ἕκαστος τῶν ἁγίων τοῦτο λέγῃ, "λάκκον ταλαιπωρίας" τὸν περὶ γῆν τόπον λέγει· λάκκος γάρ ἐστιν, ὅπου συνστρέφεται τὰ ὕδατα τὰ ὑψόθεν πίπτοντα. πολλαχοῦ οὖν τῶν θείων γραφῶν καὶ ὁ περὶ γῆν τόπος καὶ ὁ ᾅδης τῷ ὀνόματι τούτῳ σημαίνεται· ὅταν γὰρ ἐν τῷ εἰκοστῷ ἐνάτῳ ἐκ προσώπου τοῦ σωτῆρος κατὰ τὸν ἄνθρωπον λέγηται· "ἔσωσάς με ἀπὸ τῶν καταβαινόντων εἰς λάκκον". οὐδὲ γὰρ καταβαίνω ἐγὼ ε̣ἰς̣ λ̣άκ̣κον. ἄλλων ἕνεκα ἐκεῖ γέγονα. οὐκ ἄλλος με κατεβίβασεν. ἔτι δὲ ἐναργέστερον τοῦτο φαίνεται ἐκ τοῦ· "προσελογίσθην μετὰ τῶν καταβαινόντων εἰς λάκκον, ἐγενήθην ὡς ἄνθρωπος ἀβοήθητος ἐν νεκροῖς ἐλεύθερος". οὔκ εἰμι τω῀̣ν ἀγομένων εἰς τὸν λάκκον, ἀλλὰ "προσελογίσθην". ἐκείνοις ἐμαυτὸν προσελόγισα. "ἐγενόμην" οὖν "ὡς ἄνθρωπος ἀβοήθητος". οὐκ ἀβοήθητος ὢν γέγονεν ὡς ἀβοήθητος· ὅτε γὰρ ἦλθον ἐπὶ τῷ συνλαβεῖν αὐτὸν οἱ Ἰουδαῖοι, εἰ μὴ ἑαυτὸν ἐκδεδώκειν, οὐκ ἠδύναντο αὐτὸν λαβεῖν. εἰ "ἐν νεκροῖς ἐλεύθερός" ἐστιν, οὔκ ἐστιν τῶν κατὰ φύσιν εἰς τὸν ᾅδην γινομένων διὰ προαίρεσιν καὶ πρᾶξιν, ἀλλ' ἑαυτὸν εἰς τοῦτο προσελογίσατο. "ἀνήγαγέν με" οὖν "ἐκ λάκκου ταλαιπωρίας". ὁ ὑπωπιάσας τὸ σῶμα ἑαυτοῦ καὶ δουλαγωγήσας καὶ ἐπὶ γῆς περιπατῶν ἔτι ἐν οὐρανοῖς κτησάμενος τὸ πολίτευμα, ἐκεῖνος ἀνήχθη ἀπὸ λάκκου ταλαιπωρίας καὶ ἀπὸ πηλοῦ ὕλεως. καὶ νῦν μὲν δυνάμει