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harmful. Therefore, he says, those under you, being king and God, have no other horn than you. Therefore the word accuses some in one of the Twelve: "those who say, 'Not in our own strength did we get horns'?" Having a horn and having power, we gore our enemies. For this reason also their horns are broken; for "and all the horns of the sinner I will crush." It is possible also to take "horn" as king and kingdom, as it is found in Daniel: "the ten horns are ten kingdoms." Therefore, having you as king, we have you as a horn and "in you we will gore our enemies." "and in your name," since we have your title upon ourselves, "we will bring to nothing" all "those who rise up against us," having your title as an invincible weapon. But one must have the title not merely in name. Not the one who calls himself a Christian certainly has the name of Christ, but the one who is a Christian. 6 and in your name we have brought to nothing those who rise up against us. And from this again it is shown that they rise up by choice. They are not such by nature, nor are the ... by nature, as those who introduce natures say. 7 For I will not hope in my bow, and my sword will not save me. I have a bow and a sword, since I am clothed in "the whole armor of God," but I do not hope in these; the whole of expectation is not for these ... using them I want God to become my ally and champion, so that strength ... I may be able to shoot at those to whom I send my arrows, and that my sword may opportunely ... adversaries. But these are invisible. Often the word is called the sword of those who have it: "who have sharpened their tongues like a sword"; and: "sons of men, whose teeth are weapons and arrows, and their tongue a sharp sword." And another: "his sword 312 upon his thigh." Not only "in their hands" do they have swords, but also on their thighs. And perhaps the words concerning self-control that put to death "the members that are on the earth" are swords on the thighs. Often also matters of generation are signified by the name of the thigh. At any rate when it says in Ezekiel: "and every thigh will be wet with moisture," it means this: all are licentious, pursuing the moisture of pleasures. 8 For you saved us from those who afflict us. Since you also saved us from those who afflict us, we knew that "in you we will gore our enemies." Therefore, for this reason, since this has come to us from you, we knew that one must not hope in the bow—to use it, yes, but not as though incontrovertibly—having shot with it. 8 And you have put to shame those who hate us. Again, those who hate have a difference from those who afflict, sometimes in substance, sometimes in concept. Often the same ones both afflict and hate, and these are the same in subject. But sometimes the one who hates is not able to be an enemy, when he is weak; for the weak person can hate, but cannot be an enemy openly; for it will harm him. Yet whether they are the same in subject, differing only in concept, or whether they are different persons, God delivers and saves and puts them to shame. 9 In God we will be praised all the day long. Of those who are praised, some are praised for beauty of body, others for strength. Boxers are praised for their strength, others for another skill, and others for wealth, for noble birth, but in you we will be praised. We have no other cause for praise than you; for even if we have hardships, since through you we have received them and "in God we do valiantly," in you we have praise. Often "the day" signifies the lifetime of those speaking, as in: "For your sake we are killed all the day long," that is, throughout life. 9 and in your name we will give thanks forever. Your name provides us with great power. At least in it "we bring to nothing" all "those who rise up against us." For this reason, "in your name we give thanks for

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ἐπιβλαβῆ. οὐκ ἔχουσιν ο̣ὖν, φησίν, οἱ ὑπὸ σὲ βασιλέα καὶ θεὸν ὄντα ἕτερον κέρας ἢ σέ. αἰτιᾶται οὖν τινας ὁ λόγος ἐν ἑνὶ τῶν ∆ώδεκα· "οἱ λέγοντες Οὐκ ἐν τῇ ἰσχύι ἡμῶν ἔσχομεν κέρατα"; κ̣ε´̣ρας ἔχοντες καὶ δυ´̣ν̣αμιν ἔχοντες κερατίζομεν τοὺς ἐχθρούς. διὰ τοῦτο καὶ συντρίβεται τούτων̣ τὰ κέρατα· "καὶ πάντα" γὰρ "τὰ κέρατα τοῦ ἁμαρτωλοῦ συνθλάσω". δυνατὸν δὲ καὶ κέρας λαμβάνειν βασιλέα καὶ βασιλείαν, ὡς̣ ἐν τῷ ∆ανιὴλ φέρεται· "τὰ δέκα κέρατα, δέκα βασιλεῖαι". διὰ τοῦτο οὖν σὲ βασιλέα ἔχοντες σὲ κέρας ἔχομεν καὶ "ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν". "καὶ ἐν τῷ ὀνόματί σου", ἐπεὶ τὴν σὴν προ̣σ̣η̣γορίαν ἔχομεν ἐφ' ἑαυτούς, "ἐξουδενοῦμεν" πάντας "τοὺς ἐπανισταμένους ἡμῖν", ἔχοντες ὅπλ̣ον ἀκαταμάχητον τὴν σὴν προσηγορίαν. ἔχειν δὲ προσηγορία̣ν δεῖ οὐ ψιλω῀̣ς. οὐχ ὁ λέγων ἑαυτὸν Χριστιανὸν πάντως ἔχει τὸ Χριστοῦ ὄνομα, ἀλλὰ ὁ ὢν Χρισ̣τιανός. 6 καὶ ἐν τῷ ὀνόματί σου ἐξουδενώσαμεν τοὺς ἐπανισταμένους ἡμῖν. καὶ ἐκ̣ τούτου πάλιν δείκνυται, ὅτι προαιρέσει ἐπανιστάμενοί εἰσιν. οὐ κατὰ φύσιν εἰσὶν τοιοῦτοι, οὐδὲ κατ̣ὰ φύσιν οἱ υ̣πετ̣ι̣····· ····· ···νις εἰσιν, ὡς οἱ τὰς φύσεις εἰσηγούμενοι λέγουσιν. 7 οὐ γὰρ ἐπὶ τῷ τόξῳ μου ἐλπιῶ, καὶ ἡ ῥομφαία μου οὐ σώσει με. ἔχω μὲν τόξον καὶ ῥομφαίαν, ἐπεὶ ἐνδεδυμένος εἰμὶ "τὴν πανοπλίαν τοῦ θεοῦ", ἀλλ' οὐκ ἐν τούτοις ἐλπίζω· οὐ τὸ ὅλον τῆς προσδοκ̣ίας εἰς ταῦτα ανα····· ····· ····· ··· χρώμενος αὐτοῖς θέλω θεὸν σύμμαχον καὶ πρόμαχόν μου γε̣νέσθαι, ἵν' ἰσχὺν ····· ····· ···· δυνηθῶ βα̣λ̣εῖν πρὸς οὓς πέμπω μου τὰ βέλη, καὶ ἵνα ἡ ῥομφαία μου καιρίως ····· ····· ····· ··· ἀντιδίκους. ἀόρατοι δέ εἰσιν οὗτοι. πολλάκις ῥομφαία̣ τῶν ἐχόντων ὁ λόγος λέγεται· "οἵτινες ἠκόνησαν ὡς ῥομφαίαν τὰς γλώσσας αὐτῶν"· καί· "υ̣ἱοὶ ἀνθρώπων, οἱ ὀδόντες αὐτῶν ὅπλον καὶ βέλη, καὶ ἡ γλῶσσα αὐτῶν μάχαιρα ὀξεῖα". καὶ ἄλλο δε´̣· "ῥομφαία αὐτοῦ 312 ἐπὶ μηρὸν αὐτοῦ". οὐ μόνον "ἐν ταῖς χερσὶν" ἔχουσιν ῥομφαίας, ἀλλὰ καὶ ἐπὶ τῶν μηρῶν. καὶ τάχα οἱ περὶ τῆς σωφροσύνης λόγοι οἱ νεκροῦντες "τὰ μέλη τὰ ἐπὶ τῆς γῆς" ἐπὶ μηρούς εἰσιν ῥομφαῖαι. πολλάκις καὶ τὰ τῆς γενέσεως διὰ τοῦ ὀνόματος τοῦ μηροῦ σημαίνεται. ὅταν γοῦν λέγῃ ἐν τῷ Ἰεζεκιήλ· "καὶ πᾶς μηρὸς ὑγρανθήσεται ὑγρασίᾳ", τοῦτο λέγει· πάντες ἀκόλαστοί εἰσιν τὴν ὑγρότητα τῶν ἡδονῶν μεταδιώκοντες. 8 ἔσωσας γὰρ ἡμᾶς ἐκ τῶν θλιβόντων ἡμᾶς. ἐπεὶ ἔσωσας καὶ ἡμᾶς ἐκ τῶν θλιβόντων, ἔγνωμεν ὅτι "ἐν σοὶ τοὺς ἐχθροὺς ἡμῶν κερατιοῦμεν". διὰ τοῦτο τοίνυν, ἐπεὶ τοῦτο ὑπῆρκται ἡμῖν ἐκ σοῦ, ἔγνωμεν ὅτι οὐκ ἐπὶ τῷ τόξῳ ἐλπίζειν δεῖ-χρᾶσθαι μὲν αὐτῷ, οὐχ ὡς ἀναντιρρήτως δέ-κατατοξεύσαντες. 8 καὶ τοὺς μισοῦντας ἡμᾶς κατῄσχυνας. διαφορὰν πάλιν ἔχουσιν οἱ μισοῦντες πρὸς τοὺς θλίβοντας ὁτὲ μὲν τῇ ὑποστάσει ὁτὲ δὲ τ̣ῇ ἐπινοίᾳ̣. πολλάκις οἱ αὐτοὶ καὶ θλίβουσιν καὶ μισοῦσιν, καὶ οὗτοι κατ' ὑποκείμενον οἱ αὐτοί εἰσιν. ἐνίοτε δὲ ὁ μισῶν οὐχ οἷός τέ ἐστιν ἐχθρο`̣ς εἶ ναι, ὅταν ἀσθενὴς ᾖν· καὶ γὰρ ὁ ἀσθενὴς δύναται μισεῖν, ἐχθρεύειν δὲ ἐκ τοῦ προφανοῦς̣ οὐ δύναται· βλάψει γὰρ αὐτόν. πλὴν κἂν οἱ αὐτοὶ ὦσιν κατ' ὑποκείμενον τῇ ἐπινοίᾳ μόνον διαφέροντες, κἂν ἕτεροι καὶ ἕτεροι ὦσιν, ὁ θεὸς ἐκ τούτων ῥύεται καὶ σῴζει καὶ καταισχύνει αὐτούς̣. 9 ἐν τῷ θεῳ῀̣ ἐπαινεσθησόμεθα ὅλην τὴν ἡμέραν. τῶν ἐπαινουμένων οἱ μὲν δια`̣ κ̣άλ̣λος σώματος ε᾿̣παινοῦν̣ται, οἱ δὲ διὰ ἰσχύν. οἱ πύκται ἐν τῇ ἰσχύι ἐπαινοῦνται, ἄλλοι δὲ ἐν ἄλλῃ τέχνῃ, καὶ ἄλλοι διὰ πλοῦτον, δι̣ὰ εὐγένειαν, ἀλλ' ἐν σοὶ ἡμεῖς ἐπαινεσθησόμεθα. οὐκ ἔχομεν αἴτιον ἐπαίν̣ου ἄλλον ἢ σέ· κἂν γὰρ ὑπάρξῃ ἡμῖν ἐπίπονα, ἐπεὶ διὰ σοῦ αὐτὰ εἰλήφαμεν καὶ "ἐν τῷ θεῷ ποιοῦμεν δύναμιν", ἐν σοὶ ἔχομεν τὸν ἔπαινον. πολ̣λάκις ἡ ἡμέρα τὸν χρόνον τῆς ζωῆς τῶν λεγόντων σημαίνει, ὡς τό· "ἕνεκα σ̣ο̣ῦ θανατούμεθα ὅλην τὴν ἡμέραν", τουτέστιν διὰ βίου. 9 καὶ τῷ ὀνόματί σου ἐξομολογησόμεθα εἰς τὸν αἰῶνα. η῾̣ σὴ προσηγορία πολλὴν ἡμῖν παρέχει δύναμιν. ἐν αὐτῇ γοῦν "ἐξουθενοῦμεν" πάντας "τοὺς ἐπανισταμένους ἡμῖν". διὰ τοῦτ̣ο "ἐν τῷ ὀνόματι τῷ σῷ ἐξομολογούμεθα εἰς