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he was brought up from the world and from matter and from the clay, from which the clay body was formed. "And God formed man of dust from the earth." And further Job says: "Remember that you formed me of clay." And Jesus will also say these things according to his human nature: I have come into the pit of misery, I was reckoned, so that I might free them from misery and from the mire of mud; for on their account I have come into the mire of mud. When, therefore, this corruptible body changes into incorruptible, the one clothed in it is no longer held by clay and misery, but has been rescued from these things. 3 And he set my feet upon a rock. And let this be said concerning the righteous man in general. But in these things "rock" must be understood as the unbreakable and indivisible Word of God, which no squall or tempest moves. Therefore, in many places in the sacred words, mention of a rock is made which cannot be taken in a sensory way; for when the saint says in thanksgiving to God: "He lifted me up on a rock," he does not mean this: "lifting me up, he placed me on a perceptible rock," but upon the unbreakable and indivisible Word. And Paul interpreted this rock and said who it is, that it is Christ: "for they drank from a spiritual rock that followed them, and the rock was Christ." And again this same psalmist says after other things: "Their mighty ones were swallowed up near the rock." Those of the Egyptians who drew near to the rock were shown to be nothing. And just as "Aaron's staff swallowed the staffs" of the Egyptian enchanters, that is, it conquered them. Therefore when he says: "death was swallowed up," "Israel was swallowed up." Therefore, when those who seem to be mighty—sophists, certain contentious men, or even wicked spirits—draw near the rock, they are swallowed up, they are shown to be nothing. Upon this 283 rock, then, Christ, approaching which the mighty ones of the Egyptians who draw near are swallowed up, stand the feet of the one who has received benefit, saved from being shaken and enduring tempests and having enemies. Patience comes to be. But he does not always suffer these things when he is in the pit of misery, when in the mire of mud, patience comes to be. But he does not always suffer these things. But when he gets beyond these things, his patience having reached its end, then the feet of the one who has received benefit stand upon the aforementioned rock. 3 And he directed my steps. And see indeed that the text leads us far from the literal meaning. No one standing crosses over, no one crossing over stands still. When someone, therefore, is established in Christ so as to exclaim: "Who shall separate us from the love of God?" he has his goings directed; for he always hastens toward higher things, toward heavenly things, as God directs the steps of the one who is running; for it is "not of him who wills, nor of him who runs, but of God who shows mercy." 4 And he put into my mouth a new song. "into the mouth" of the inner man, that is, into my word. "a new song"; often for us ...ta about 'new,' how it is said. That which has no successor is always new, but that which is succeeded is old. And it has often been demonstrated through many examples. 4 a hymn to our God. The one who was in reality brought up from the aforementioned circumstances of the pit of misery and the mire of mud had a victory without successor. ...of the one without successor the victory song is new. And what this new song is, he explains: it is "a hymn to our God." When we hymn God, when we receive a conception of him, as far as is possible, being at the end we sing a new song; for that which is at the end has no successor. Wherefore also the hymn offered up in it with thanksgiving to God is a new song. 4 Many will see and will fear, and will hope in the Lord. "Many will see" me brought up from the pit of misery and from the mire of mud, and having received a standing for my feet on the rock, and my steps being directed, and me singing and hymning, "and they will fear" so that they themselves also might come into such a way of life, "and they will hope"

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ἀνήχθη ἀπὸ τοῦ κόσμου καὶ τῆς ὕλης καὶ τοῦ πηλοῦ, ἀφ' οὗ πέπλασται τὸ σῶμα πήλινον. "καὶ ἔπλασεν ὁ θεὸς τὸν ἄνθρωπον χοῦν ἀπὸ τῆς γῆς". καὶ ἔτι ὁ Ἰὼβ λέγει· "μνήσθητι ὅτι πηλόν με ἔπλασας". ταῦτα δὲ λέξει καὶ Ἰησοῦς κατὰ τὸν ἄνθρωπον· γέγονα εἰς τὸν λάκκον τῆς ταλαιπωρίας, συνελογίσθην, ἵνα αὐτοὺς τῆς ταλαιπωρίας ἐλευθερώσω καὶ ἀπὸ πηλοῦ ὕλεως· δι' αὐτοὺς γὰρ εἰς τὸν πηλὸν τῆς ὕλεως γέγονα. ὅταν τοίνυν τὸ σῶμα τοῦτο τὸ φθαρτὸν εἰς ἄφθαρτον μεταβάλῃ, οὐκέτι ὁ περικείμενος αὐτὸ ὑπὸ πηλοῦ κατέχεται καὶ ταλαιπωρίας, ἀλλ' ἐρύσθη ἀπὸ τούτων. 3 καὶ ἔστησεν ἐπὶ πέτραν τοὺς πόδας μου. καὶ περὶ τοῦ καθόλου δικαίου τοῦτο λεγέσθω. "πέτραν" δὲ ἐν τούτοις ἀκουστέον τὸν ἀρραγῆ καὶ ἀδ̣ιαίρετον τ̣οῦ θεοῦ λόγον, ὃν οὐδεμία ζάλη ἢ τρικυμία κινεῖ. πολλαχοῦ οὖν τῶν ἱερῶν λόγων μνήμη πέτρας γίνεται οὐκ ἐπὶ αἰσθήσεως δυναμένη λημφθῆναι· ὅταν γὰρ λέγῃ ὁ ἅγιος εὐχαριστητικῶς πρὸς τὸν θεόν· "ἐν πέτρᾳ ὕψωσέν με", οὐ τοῦτο λέγει ὅτι· "ἐν τῇ αἰσθητῇ πέτρᾳ μετεωρίσας με ἔθηκεν", ἀλλ' ἐπὶ τὸν ἀρραγῆ καὶ ἀδιαίρετον λόγον. ἑρμήνευσεν δὲ ταύτην τὴν πέτραν ὁ Παῦλος καὶ εἶπεν τίς ἐστιν, ὅτι ὁ Χριστός· "ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ πέτρα δὲ ἦν ὁ Χριστός". καὶ πάλιν ὁ αὐτὸς οὗτος ὑμνῳδὸς μεθ' ἕτερα λέγει· "κατεπόθησαν ἐχόμενα πέτρας οἱ κραταιοὶ αὐτῶν". οἱ τῶν Αἰγυπτίων πλησιάσαντες τῇ πέτρᾳ τὸ οὐδὲν ὤφθησαν. καὶ ὥσπερ "ἡ ῥάβδος ἡ Ἀρὼν κατέπιεν τὰς ῥάβδους" τῶν ἐπαοιδῶν τῶν Αἰγυπτίων̣, τουτέστιν ἐνίκησεν αὐτούς. ὅταν οὖν λέγῃ· "κατεπόθη ὁ θάνατος", "κατεπόθη Ἰσραήλ". ὅταν οὖν ἐνγίσωσιν τῇ πέτ̣ρᾳ οἱ δοκοῦντες εἰ῀̣ναι κραταιοί, σοφισταί, ἐριστικοί τινες ἢ καὶ πνεύματα πονηρά, καταπίνονται, τὸ οὐδὲν ἀποδείκ̣νυντα̣ι̣. ἐπὶ τα̣ύτην οὖν τὴν 283 πέτραν, τὸν Χριστόν, ᾗ πλησιάσαντες οἱ ἐγγίζοντες κραταιοὶ τῶν Αἰγυπτίων καταπίνονται, ἵστανται οἱ τοῦ εὐεργετουμένου πόδες ἐκ τοῦ κλονεῖσθαι καὶ τρικυμίας ὑφίστασθαι καὶ πολεμίους ἔχειν. ἡ ὑπομονὴ γίνεται. οὐκ ἀεὶ δὲ αὐτὰ πάσχει ὅταν ἐν τῷ λάκκῳ τῆς ταλαιπωρίας ἐστίν, ὅτε ἐν τῷ πηλῷ τῆς ὕλεως, ἡ ὑπομονὴ γίνεται. οὐκ ἀεὶ δὲ αὐτὰ πάσχει. ὅταν δὲ τούτων ἐκτὸς γένηται τέλος τῆς ὑπομονῆς λαβούσης, ἵστανται λοιπὸν οἱ πόδες τοῦ εὐεργετηθέντος ἐπὶ τὴν εἰρημένην πέτραν. 3 καὶ κατηύθυνεν τὰ διαβήματά μου. καὶ ὅρα γε ὅτι πόρρω τῆς ἱστορίας ἡμᾶς ὁ λόγος ἀπάγει. οὐδεὶς ἑστηκὼς διαβαίνει, οὐδεὶς διαβαίνων ἕστηκεν̣. ὅταν τις τοίνυν κατὰ Χριστὸν βεβαιωθῇ ὥστ' ἀνειπεῖν· "τίς ἡμᾶς χωρίσει ἀπὸ τῆς ἀγάπης τοῦ θεοῦ"; τὰς δ̣ιαβάσ̣εις ἔχει κατευθυνομένας· σπεύδει γὰρ ἀεὶ ἐπὶ τὰ ὑπέρτερα, ἐπὶ τὰ οὐράνια κατευθύνοντος τοῦ θεοῦ τὰ διαβήματα τοῦ τρέχοντος· "οὐ" γὰρ "τοῦ θέλοντος οὐδὲ τοῦ τρέχοντος, ἀλλὰ τοῦ ἐλεῶντος θεοῦ". 4 καὶ ἐνέβαλεν εἰς τὸ στόμα μου ᾆσμα καινόν. "εἰς τὸ στόμα" τοῦ ἔσω ἀνθρώπου, τουτέστιν εἰς τὸν λόγον μου. "ᾆσμα καινόν"· πολλάκις ἡμῖν ···τα περὶ καινοῦ, πῶς λέγεται. τὸ ἀδιάδοχον ἀεὶ καινόν ἐστιν, τὸ δὲ διαδεχθὲν παλαιόν. καὶ διὰ πλειόνων παραδειγμάτων πολλάκις ἀποδέδεικται. 4 ὕμνον τῷ θεῷ ἡμῶν. ὁ τῷ ὄντι ἀναχθεὶς ἀπὸ τῶν προειρημένων περιστατικῶν τοῦ τε λάκκου τῆς ταλαιπωρίας καὶ τοῦ πηλοῦ τῆς ὕλεως ἀδιάδοχον νίκην ἔσχεν. ·······της ἀδιαδόχου τὸ ἐπινίκιον καινόν ἐστιν. τί δέ ἐστιν τοῦτο τὸ ᾆσμα καινόν, ἑρμηνεύει· "ὕμνος" ἐστὶν "τῷ θεῷ ἡμῶν". ὅταν τὸν θεὸν ὑμνῶμεν, ὅταν διάλημψιν αὐτοῦ λάβωμεν, ὡς ἐφικτόν ἐστιν, ἐν τέλει γινόμενοι καινὸν̣ ᾆσμα ᾄδομεν· τὸ γὰρ ἐν τῷ τέλει ἀδιάδοχόν ἐστιν. διὸ καὶ ὁ ὕμνος ὁ ἐν αὐτῷ εὐχαριστητικῶς ἀναπεμπόμενος τῷ θεῷ ᾆσμα καινόν ἐστιν. 4 ὄψονται πολλοὶ καὶ φοβηθήσονται καὶ ἐλπιοῦσιν ἐπὶ κύριον. "ὄψονται πολλοὶ" ἀναχθέντα με ἀπὸ λάκκου ταλαιπωρίας καὶ ἀπὸ πηλοῦ ὕλεως καὶ στάσιν τῶν ποδῶν εἰληφότα ἐν τῇ πέτρᾳ καὶ κατευθυνόμενα τὰ διαβήματά μου καὶ ᾄδοντά με καὶ ὑμνοῦντα, "καὶ φοβηθήσονται" ὥστε καὶ αὐτοὶ ἐλθεῖν εἰς τὴν τοιαύτην ἀγωγήν, "καὶ ἐλπιοῦσιν"