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so that they themselves might also obtain these things that have already been granted to me. 5 Blessed is the man whose hope is the name of the Lord. David once had a single combat against Goliath and he did not hope, not in a shield. Do you see that the name of the Lord has become his hope. And in addition to the proper meaning of hope—and hope is nothing other than the expectation of good things—often some people call things that already exist their own "little hopes". The rich, at any rate, say "my little hope," not meaning what is expected, but what is already present. And so those who already have it consider the name of the Lord a hope that already exists. 5 And he has not regarded vanities and false madnesses. He who regards the Lord does not regard vanities and false madnesses. He does not regard full armor, not size of body, not a soldier's hand, not anything else of those things that can fail. And "false madnesses" are called divinations. But there are also madnesses that are not false; such as those possessed by a god, those possessed by Christ are inspired by God, and these madnesses are not false, but true, in the sense of "possession"; for if there were not also true madnesses, he would not have said: "he who has not placed his hope on false madnesses". Those from Phrygia, not being ignorant of how these things are said, taking both madness and ecstasy with one meaning, say that the Spirit-bearing men spoke, prophesied in ecstasy. And they speak the truth indeed that it was in ecstasy, but not, however, derangement, not insanity. For if Paul says: "If we are beside ourselves, it is for God," he does not mean madness, but to stand outside of human things and ····· 284 ····· ········ having given. And this word is also used for wonder; "and after these things the sons of Israel will return and will seek the Lord their God and David their king; and they will be amazed at the Lord and at his good things". Here it signifies wonder. 6 You have done many things, O Lord my God, your wondrous works. Having experienced the aforementioned good deeds, since he did not enjoy only these good things, but, so to speak, was led to these things from his mother's womb—and so his anointing itself, when he was a child, happened wondrously, and he says that: "You have done many things, O Lord my God, your wondrous works". They are many and great, "and in your thoughts," according to which you do your wondrous works, "no one will be likened to you". No one will be able to do such wondrous works, no one will be able to lead someone out of the pit of misery and from the mire of clay and set his feet upon a rock and make his steps firm and the other things. The phrase "there is no one who will be likened to you," if it is said to the Father, is not speaking about the Son; for no one of created beings will be likened. But the Son will not be likened; for he is eternal, the image and stamp of God's substance. He is not one of those who will be made like in the future; for he is like. eper · the phrase "in your thoughts"? — "dialogismoi" are properly called the thoughts that are about particulars. Just as to reason through things is a conversation of the soul and it is not possible in uttered speech to say many things at once, so also the thoughts about particulars are called "dialogismoi". A dialectical topic has been handed down, asking whether to know is the same as to think through, and it has been said that it is not the same thing; for it is possible to know many things suddenly, but not to think through many things, so that to know is not the same as to think through. One can have a concept of a whole genus and a whole species. But to know the particulars, one cannot think through each one by itself at the same time. eper · so that "to think through" is in the case of sense perception? —But it is in the case of particular objects of thought. As it is not possible to say many things at once, but it is possible to know many things, and thought is a kind of speech of the soul, it is not possible to think through many things at once. God, therefore, has such thoughts that he knows all things at once, but nevertheless differently than how humans do; for indeed in Isaiah he said that: "As the heaven is distant from the earth, so are your thoughts from

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ὥστε καὶ αὐτοὶ τυχεῖν τούτων τῶν ἤδη ἐμοὶ ὑπαρξάντων. 5 μακάριος ἀνήρ, οὗ ἐστιν τὸ ὄνομα κυρίου ἐλπὶς αὐτοῦ. ὁ ∆αυὶδ ἔσχεν ποτὲ μονομάχιον πρὸς τὸν Γολιὰ καὶ οὐκ ἤλπισεν οὐκ ἐπ' ἀσπίδι. ὁρᾷς ὅτι τὸ ὄνομα κυρίου ἐλπὶς αὐτοῦ γέγονεν. λέγεται δὲ πρὸς τῷ κυρίως σημαινομένῳ τῆς ἐλπίδος-οὐδὲν δὲ ἕτερόν ἐστιν ἐλπὶς ἢ ἀγαθῶν προσδοκία-πολλάκις καὶ τὰ ἤδη ὑπαρξαντά τινες ἐλπίδια ἑαυτῶν λέγουσιν. οἱ πλούσιοι γοῦν λέγουσιν "τὸ ἐλπίδιόν μου" οὐ τὸ προσδοκώμενον, ἀλλὰ τὸ ἤδη παρόν. καὶ τὸ ὄνομα οὖν τοῦ κυρίου ἤδη ἐλπίδα ὑπάρξασαν ἡγοῦνται οἱ ἤδη αὐτὸ ἔχοντες. 5 καὶ οὐκ ἐπέβλεψεν εἰς ματαιότητας καὶ μανίας ψευδεῖς. ὁ ἐπιβλέψας ἐπὶ τὸν κύριον οὐκ ἐπιβλέπει ἐπὶ ματαιότητας καὶ μανίας ψευδεῖς. οὐκ ἐπιβλέπει ἐπὶ παντε̣υ̣χίαν, οὐκ ἐπὶ μέγεθος σώματος, οὐκ ἐπὶ στρατιωτικῇ χειρί, οὐκ ἐπ' ἄλλῳ τινὶ τῶν δυναμένων ἀποτυγχάνεσθαι. "μανίαι" δὲ λέγονται "ψευδεῖς" αἱ μαντεῖαι. εἰσὶν δὲ καὶ μανίαι οὐ ψευδεῖς· οἷον οἱ θεολημπτούμενοι, οἱ χριστολημπτούμενοι θεοφοροῦνται, καὶ οὔκ εἰσιν αὗται αἱ μανίαι ψευδεῖς, ἀλλὰ ἀληθεῖς, ἀντὶ τοῦ "ἡ κατακωχή"· εἰ μὴ γὰρ ἦσαν καὶ ἀληθεῖς μανίαι, οὐκ ἂν ἔλεγεν· "ὁ μὴ ἐπὶ μανίας ψευδεῖς ἐσχηκὼς τὴν ἐλπίδα". οἱ κατὰ Φρύγαν, πῶς ταῦτα λέγεται οὐκ ἠγνοηκότες, καθ' ἓν σημαινόμενον κα̣ὶ τὴν μανίαν καὶ τ̣ὴν ἔκστασιν λαβόντες τοὺς πνευματοφόρους ἄνδρας λέγουσιν ἐν ἐκστάσει λελαληκέναι, πεπροφητευκέναι. καὶ ἀληθεύουσιν μὲν ὅτι κατ' ἔκστασιν, οὐ μέντοι τὴν παραφοράν, οὐ τὴν παραφροσύνη̣ν. ἐὰν γοῦν λέγῃ Παῦλος· "εἴτε ἐξέστημεν, θεῷ", οὐ μανίαν λέγει, ἀλλὰ τὸ ἐκστῆναι τῶν ἀνθρωπίνων καὶ ····· 284 ····· ········ δεδωκότα. λέγεται δὲ τὸ ῥῆμα τοῦτο καὶ ἐπὶ θαυμασμοῦ· "καὶ μετὰ ταῦτα ἐπιστρέψουσιν οἱ υἱοὶ Ἰσραὴλ καὶ ἐπιζητήσουσιν κύριον τὸν θεὸν αὐτῶν καὶ ∆αυὶδ τὸν βασιλέα αὐτῶν· καὶ ἐκστήσονται ἐπὶ τῷ κυρίῳ καὶ ἐν τοῖς ἀγαθοῖς αὐτοῦ". θαυμασμὸν ὧδε σημαίνει. 6 πολλὰ ἐποίησας σύ, κύριε ὁ θεός μου, τὰ θαυμάσιά σου. πειραθεὶς τῶν εἰρημένων εὐποιιῶν ἐπεὶ μὴ μόνων τούτων τῶν α᾿̣γα̣θῶν ἀπήλαυσεν, ἀλλ' , ἵν' οὕτως εἴπω, μητρόθεν εἰς ταῦτα ἤχθη-καὶ αὐτὴ οὖν ἡ χρίσις αὐτοῦ παιδίου ὄντος παραδόξως γέγον̣εν, καὶ λέγει ὅτι· "πολλὰ ἐποίησας σύ, κύριε ὁ θεός μου, τὰ θαυμάσιά σου". πολλὰ καὶ μεγάλα ἐστίν, "καὶ τοῖς διαλογισμοῖς σου", καθ' οὓς ποιεῖς τὰ θαυμάσια, "οὐδεὶς ὁμοιωθήσεται". οὐδεὶς δυνήσεται τοιαῦτα θαυμάσια ποιῆσαι, οὐδεὶς δυνήσεται ἐξαγαγεῖν τινα ἐκ λάκκου ταλαιπωρίας καὶ ἀπὸ πηλοῦ ὕλεως καὶ στῆσαι τοὺς πόδας αὐτοῦ ἐπὶ πέτραν καὶ κατευθῦναι τὰ διαβήματα αὐτοῦ καὶ τὰ ἄλλα. τὸ "οὐκ ἔστιν τίς ὁμοιωθήσεται" ἐὰν πρὸς τὸν πατέρα λέγηται, οὐ περὶ τοῦ υἱοῦ λέγει· οὐδεὶς γὰρ τῶν γενητ̣ῶν ὁμοιωθήσεται. ὁ δὲ υἱὸς οὐχ ὁμοιωθήσεται· ἀίδιος γάρ ἐστιν, εἰκὼν καὶ χαρακτὴρ τῆς θεοῦ ὑποστάσεως. οὔκ ἐστιν τῶν ἐπὶ μέλλοντι ἔχων τὸ ὁμοιωθῆναι· ὅμοιος γάρ ἐστιν. ἐπερ · τὸ "τοῖς διαλογισμοῖς"; -διαλογισμοὶ κυρίως λέγονται οἱ λογισμοὶ οἱ περὶ τῶν καθέκαστα. ὥσπερ ὁμιλία ἐστὶν ψυχῆς τὸ διαλογίζεσθαι καὶ οὐκ ἔστιν ἐν προφορᾷ ἅμα πο̣λλὰ εἰπε̣ῖν, οὕτω καὶ οἱ λογισμοὶ οἱ τῶν καθέκαστα διαλογισμοὶ λέγονται. παραδέδοται τόπος ἐπιχειρηματικὸς ἐρωτῶν, εἰ ταὐτόν ἐστιν τὸ ἐπίστασθαι τῷ διανοεῖσθαι, καὶ εἴρηται, ὅτι οὐ ταὐτόν ἐστιν· πολλὰ μὲν γὰρ ἔστ̣ιν ἄφ̣ν̣ω ἐπίστασθαι, πολλὰ δὲ διανοεῖσθαι οὐχί, ὥστε οὐ ταὐτὸν τὸ ἐπίστασθαι τῷ διανοεῖσθαι. δύναται καὶ ὅλου̣ γένους λαβεῖν ἔννοιαν καὶ ὅλου εἴδους. ἐπιστῆσαι δὲ τοῖς καθέκαστα, ἕκαστον καθ' ἑαυτὸ διανοηθῆναι ἅμα οὐ δύναται. ἐπερ · ἵνα τὸ διανοηθῆναι ἐπὶ τῆς αἰσθήσεως; -ἀλλ' ἐπὶ τῶν καθέκαστα διανοητῶν. ὡς οὐκ ἔστιν ἅμα πολλὰ εἰπεῖν, πολλὰ δὲ εἰδέναι, λόγος δέ τις τῆς ψυχῆς ἐστιν ἡ διάνοια, οὐ δυνατὸν ἅμα πολλὰ διανοεῖσθαι. ὁ θεὸς οὖν διαλογισμοὺς τοιούτους ἔχει ὥστε ἅμα πάντα εἰδέναι, ὅμως δὲ ἑτέρως ἢ ὡς οἱ ἄνθρωποι· καὶ γὰρ ἐν Ἰσαίᾳ εἶπεν ὅτι· "ὡς ἀπέχει ὁ οὐρανὸς ἀπὸ τῆς γῆς, οὕτω διανοήματα ὑμῶν ἀπὸ