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"3testimony"3 we often say ····· ····· ····· ···· and things demonstrated. Traveling therefore in the wilderness the····· tabernacle ····· ····· ····· ···· that they might worship God there, that they might send up their prayers, that they might perform the sacred rites ····· ····· ····· ····· ··· thence they might have God assenting. But when they arrived in the holy land ····· ····· ····· ····· ··· to become and the people themselves no longer had tents, but had houses perfec····· ····· ····· ····· the worship of God no longer took place in a tent, but in a house. When the corruptible body has reached its end, there is no longer need of tabernacles. When "God becomes all in all" ····· ····· ····· ····· ·· 300 ····· · lest what is irrational should be in irrational things, there are no corruptible bodies, lest he should become corruptible in corruptible things, but he becomes "all in all". And he becomes in all not locally, but by being participated in, nor does his body participate, nor an irrational animal, nor much more an inanimate thing. And well to say "3of the wondrous"3; since it is divine, since this tent is divine, it is worthy of wonder. The progresses of the great ends, becoming ends for other progresses, are beyond ends and have something wondrous, so that the same thing is both a tent and a house, a progress and an end. 5 With the voice of exultation and confession of the sound of those celebrating a feast. Furthermore he says: My passage does not happen at random nor with a random state, but "with the voice of exultation and confession". There is no lament, when the passage and haste is toward the house of God, but exultation. "Abraham" at any rate thus "rejoiced to see my day, and seeing it he was glad". And he saw the day of the Lord, having arrived at his house, at perfect faith. The name of confession in the scriptures signifies two things, not to mention also a third meaning. It calls the declaration concerning sins confession, as when it says: "having assembled, confess your sins". This therefore is found in Barnabas, in the epistle attributed to him: "having assembled, confess your sins". And again: "Confess your sins to one another". "I made known my sin to you, and my iniquity I did not hide; I said, 'I will declare my iniquity against myself to the Lord'". He confesses, weeping and lamenting his former sins. It also denotes thanksgiving, as when the Savior says: "I will confess to you, Father, Lord of heaven and earth, because you have hidden the divine things from the wise and understanding, and have revealed them to infants". He does not give thanks for this, for "the divine things" having been hidden "from the wise and understanding", but because, when those ones thought they saw, they were revealed to the infants. And these are they who believed from the nations, but the wise and understanding, from whom the divine things are hidden, are they of the circumcision ····· ········· ····· ···· cried out this: "How will you say, 'We are wise, and the law of the Lord is with us'? In vain was made the pe· ···· and ··· of a scribe. The wise were ashamed and were rebuked, since they rejected the word of the Lord". Since they themselves rejected, the scripture has become vain for them. For through the ····· ····· ····· ····· ·· has become. And it is said that, when letters were beginning, in little reeds ····· ····· ····· · were found, again they made it with styluses. And since the things written on tablets ····· ····· ····· they devised, so that they might have different instruments recording these things. "Therefore the wise were ashamed and were dismayed, because they rejected the word of the Lord; what wisdom is in them?" For how ····· ····· ····· ····· · those who rejected the word of the Lord? Thanksgiving, therefore, is signified by confession. And: "Let us confess to you, O God, let all peoples confess to you. I will recount all your wondrous deeds, when I find an opportune 301 time". The one confessing in recounting the wondrous deeds gives praise not for his own sins. And again: "I will confess to you, Lord, with my whole heart, I will recount all your wondrous deeds; I will be glad and rejoice in you". And

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"3μαρτύριον"3 πολλάκις λέγομεν ····· ····· ····· ···· καὶ ἀποδεδειγμένα. διοδεύοντες οὖν ἐν τῇ ἐρήμῳ το····· σκηνη μ····· ····· ····· ···· θεραπεύωσιν θεὸν ἐκεῖ, τὰς εὐχὰς ἀναπέμπωσιν, τὰς ἱερουργίας ε᾿̣κτελῶσιν ····· ····· ····· ····· ··· ἐκεῖθεν ἔχωσιν ἐπινεύοντα θεόν. ὅτε δὲ ἔφθασαν εἰς τὴν̣ ἁγίαν γῆν ····· ····· ····· ····· ··· γενέσθαι καὶ αὐτοὶ οἱ ἄνθρωποι οὐκέτι σκηνάς, ἀλλὰ οἴκους εἶχον τελειο····· ····· ····· ····· ἡ θεραπεία τοῦ θεοῦ οὐκέτι ἐν σκηνῇ, ἀλλ' ἐν οἴκῳ ἐγένετο. τέλος τοῦ φθαρτοῦ σώματος λαβόντος οὐκέτι χρεία σκηνωμάτων ἐστίν. ὅταν "ὁ θεὸς πάντα ἐν πᾶσ̣ιν" γένηται ····· ····· ····· ····· ·· 300 ····· · ἵνα̣ μὴ καὶ ἐν ἀλόγοις ἄλογον γένηται, οὔκ εἰσιν φθ̣αρτὰ σώματα, ἵνα μὴ ἐν φθαρτοῖς φθαρτὸς γένηται, ἀλλὰ γίνεται "πάντα ἐν πᾶσιν". γίνεται δὲ ἐν πᾶσιν οὐ τοπικῶς, ἀλλὰ μετεχόμενος, οὐδὲ σῶμα αὐτοῦ μετέχει οὐδὲ ἄλογον ζῷον οὐδὲ ἄψυχον πολλῷ πλέον. εὖ δὲ καὶ τὸ "3θαυμαστῆς"3 εἰπεῖν· ἐπεὶ θεία ἐστὶν ἐπεὶ θεία ἐστὶν α̣ὕτη ἡ σκηνή, θαύματος ἀξία ἐστίν. αἱ προκοπαὶ αἱ τῶν μεγάλων τελῶν ἄλλαις προκοπαῖς τέλη γινόμεναι ὑπὲρ τέλη εἰσὶν̣ καὶ θαυμαστόν τι ἔχουσιν, ὡς τὴν αὐτὴν καὶ σκηνὴν εἶναι καὶ οἶκον, προκοπὴν καὶ τέλος. 5 ἐν φωνῇ ἀγαλλιάσεως καὶ ἐξομολογήσεως ἤχους ἑορταζόντων. λοιπὸν λέγει· οὐχ ὡς ἔτυχεν οὐδὲ μετὰ τῆς τυχούσης κα̣ταστάσεως ἡ διάβασίς μοι γίνεται, ἀλλ' "ἐν φωνῇ ἀγαλλιάσεως καὶ ἐξομολογήσεως". οὐκ ἔνι θρῆνος, ὅτε̣ ἡ δια´̣βασις καὶ σπουδὴ ἐπὶ τὸν οἶκον γίνεται τοῦ θεοῦ, ἀλλὰ ἀγαλ λίασις. ὁ "Ἀβραὰμ" γοῦν̣ οὕτ̣ω̣ς̣ "ἠγαλλιάσατο ἵνα ἴδῃ τὴν ἡμέραν τὴν ἐμήν, καὶ ἰδὼν ἐχάρη". εἶδεν δὲ τὴν ἡμέραν τ̣οῦ κ̣υρίου εἰς τὸν οἶκον αὐτοῦ φ̣θ̣άσας, εἰς τὴν π̣ίστιν τὴν τελείαν. τὸ τῆς ἐξομολογήσεως ὄνομα ἐν ταῖς γραφαῖς δύο̣ σημαίνει, ἵνα μὴ εἴπω καὶ τρίτον σημαινόμενον. τὴν ἐξαγόρευσιν τὴν ἐπὶ ἁμαρτίαις καλεῖ ἐξομολόγησιν, ὡς ε᾿̣ὰν λέγῃ· "συναγαγὼν ἐξομολόγησαι ἐπὶ ἁμαρτίαις σου". τοῦτο οὖν ἐν τῷ Βαρναβᾷ κεῖται, ἐν τῇ κατ' αὐτὸν ἐπιστολῇ· "συναγαγὼν ἐξομολόγησαι ἐπὶ ἁμαρτίαις σου". καὶ πάλιν· "ἐξομολογεῖσθε ἀλλήλοις τὰς ἁμαρτίας ὑμῶν". "τὴν ἁμαρτίαν μου ἐγνώρισά σοι καὶ τὴν ἀνομίαν μου οὐκ ἐκάλυψα· εἶπα Ἐξαγορεύσω κατ' ἐμοῦ τὴν ἀνομίαν μου τῷ κυρίῳ". ἐξομολογεῖται ἀποκλαιόμενος καὶ ἀποδυρόμενος τὰ πρότερα ἑαυτοῦ ἁμαρτήματα. δηλοῖ δὲ καὶ τὴν εὐχαριστίαν, ὡς ἐὰν λέγῃ ὁ σωτήρ· "ἐξομολογήσομαί σοι, πάτερ, κύριε τοῦ οὐρανοῦ καὶ τῆς γῆς, ὅτι ἔκρυψας τὰ θεῖα ἀπὸ σοφῶν καὶ συνετῶν, καὶ ἀπεκάλυψας αὐτὰ νηπίοις". οὐκ ἐπὶ τούτῳ εὐχαριστεῖ ε᾿̣πὶ τῷ κεκρύφθαι "τὰ θεῖα ἀπὸ σοφῶν καὶ συνετῶν", ἀλλὰ ἐπὶ τῷ οἰηθέντ̣ων ἰδ̣εῖν ἐκείνων ἀποκεκαλύφθαι αὐτὰ τοῖς νηπίοις. οὗτοι δέ εἰσιν οἱ ἀπὸ τῶν ἐθνῶν πιστε̣ύσαντες, οἱ δε`̣ σοφοὶ καὶ οἱ συνετοί, ἀφ' ὧν κέκρυπται τὰ θεῖα, οἱ ἐκ περιτομῆς εἰσιν ····· ········· ····· ···· ἐφώνησεν τ̣οῦτο· "πῶς ἐρεῖτε ὅτι Σοφοί ἐσμεν ἡμεῖς, καὶ νό μος κυρίου ἐστὶν μεθ' ἡμῶν; εἰς μάτην ἐγενήθη πλο· ···· καὶ π···ε̣ν̣ων γραμματεύςα. ᾐσχύνθησαν σοφοὶ καὶ ἐνεκάλεσαν, ἐπεὶ τὸν λόγον κυρίου ἀπεδοκίμασαν". ἐπεὶ αὐτοὶ ἀπεδοκίμασαν, ἡ γραφὴ αὐτοῖς ματαία γέγονεν. διὰ γὰρ τῆς ····· ····· ····· ····· ··η γέγονεν. λέγεται δὲ ὅτι, ὅτε τὰ γράμματα ἀρχὴν ἐλάμβανεν, ἐν σχοιναρίοις ····· ····· ····· · εὑρι´̣σκοντο, πάλιν̣ αὐτὸ μετὰ γραφίδων ἐποίουν. καὶ ἐπειδὴ τὰ ἐν δέλτοις γραφόμενα ····· ····· ····· ἐπεν̣όησαν, ὅπως τὰ διάφορα ἐργαλεῖα ἔχωσιν καταγράφοντα ταῦτα. "ᾐσχύνθησαν" οὖν "σοφοὶ καὶ ἐπτοήθησαν, ὅτι τὸν λόγον κυρίου ἀπεδοκίμασαν· σοφία τίς ἐστιν ἐν αὐτοῖς"; πῶς γὰρ ····· ····· ····· ····· · τοὺς ἀποδοκιμάσαντας τὸν λόγον τοῦ κυρίου; ἡ εὐχαριστία οὖν δηλοῦται διὰ τῆς ἐξομολογήσεως. καί· "ἐξομολογησ̣ω´̣μεθά σοι, ὁ θεός, ἐξομολογησώμεθά σοι λαοὶ πάντες. διηγήσομαι πάντα τὰ θαυμάσιά σου, ὅταν λάβω και301 ρόν". ὁ ἐπὶ διηγήσει τῶν θαυμασίων ἐξομολογούμενος ἀνθομολογεῖται οὐκ ἐπὶ ἁμαρτίαις ἑαυτοῦ. καὶ πάλιν· "ἐξομολογήσομαί σοι, κύριε, ἐν ὅλῃ καρδίᾳ μου, διηγήσομαι πάντα τὰ θαυμάσιά σου· εὐφρανθήσομαι καὶ ἀγαλλιάσομαι ἐν σοί". καὶ