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ashamed. He does not have 'the hidden things of shame,' which must be renounced according to the philosophy of the one who says: 'We have renounced the hidden things of shame, not walking in craftiness.' The one who says, 'To the lawless I became as one without law,' was not ashamed of himself, but the word of Christ, exhorting, persuaded him. Since: does the one who says, 'I became as one without law,' not feel shame? As far as human thought is concerned, no one would want to imitate the wicked. 'And you will not go out with our armies.' Formerly you went out with our armies; you ran before us into the wars, and we were victorious over those who attacked. But 'to not go out with the armies' means this: in helping, you do not help. You help us, so that we may be shown to be athletes, seemingly abandoned, and so that we may benefit others also; for it did not say: 'you destroyed our armies,' but 'you will not go out with our armies.' 11 You have turned us backward before our enemies. The enemies were behind them. But they speak praise of themselves: for 'on my back the sinners plowed.' In another way ... the enemies give their backs; they will not be weak and are pursued only by those who are about to overcome them. The savior, therefore, drives all the enemies and has his hands on their back, striking them, pursuing them. These, therefore, say: 'You have turned us backward before our enemies,' as it would not properly be said of one who turns away by choice and imitates the enemies: 'God has turned away.' But that which comes about through God is good and praiseworthy. Behold, let Daniel and the other saints who were in Babylon say: 'He has turned us backward before our enemies.' 11 and those who hate us have plundered for themselves. They would not have been able to get us into their hands, if he had not turned us back among them for a useful purpose. They are enemies and haters; for it is characteristic of enemies to hate. But we are neither their enemies nor do we hate them. And for this reason we were far away; for by what judgment ... O Master, did you turn us back to them, have you made us to be with them, who are condemned? Therefore, those who were formerly in the form of God, having taken the form of a servant through compassion, such ones, therefore, say that: we have come to the place upon the earth not for our own sakes, but for the sake of others, since you did not go out with our armies. For formerly you went out with our armies, granting us victory over the enemies and keeping us in the land of our fathers to which we descended. Since, therefore, you did not go out with our armies, we were turned backward before those who hate us. when those plundered us, to whom he gave—but with evil intent ... . And you find many such things in scripture; from envy ... the sale of him at 315. But they did not sell him with this intention. Again, Judas betrayed the savior, and the betrayal became useful for the taking away of 'the sin of the world.' Again, those who crucified did not crucify with this intention. 'Those who hate us plundered for themselves,' they did not kill us. But if you say this, that they took what was ours for their own benefit, then it is likely that the things concerning the handing over and the turning back happened opportunely. Therefore they add: 'All these things have come upon us, and we have not forgotten you.' 12 You have given us as sheep for eating. Formerly you helped openly, so that our praise was of you all the day and in your name to give thanks forever. Why then have we now been given over to captivity, having suffered this not on account of our own wickedness or impiety? And they said that those speaking the psalm were such as were Daniel ... the son of Nun and Ezekiel and Haggai and Zechariah and the three and many others. These were not in Babylon because of their own wickedness. But in the case of those delivered to grievous things, and especially

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καταισχυνομένῳ. οὐκ ἔχει "κρυπτὰ αἰσχύνης", ἅπερ ἀπειπέσθαι δεῖ κατὰ τὴν φιλοσοφίαν τοῦ λέγοντος ὅτι· "ἀπειπάμεθα τὰ κρυπτὰ τῆς αἰσχύνης, μὴ περιπατοῦντες ἐν πανουργίᾳ". ὁ λέγ̣ων· "τοῖς ἀνόμοις ἄνομος γέγονα", οὐ κατῃσχύνθη ὑφ' ἑ αυτοῦ, ἀλλὰ ὁ λόγος τοῦ Χριστοῦ προτρεπόμενος ἔπεισεν αὐτο´̣ν. ἐπερ · ὁ λέγων ὅτι· "ἄνομος γέγονα", οὐ καταισχύνεται; ὅσον ἧκεν εἰς ἀνθρωπίνην διάνοιαν, ου᾿̣δεὶς ἤθελεν μιμήσασθαι τοὺς κακούς. "καὶ οὐκ ἐξελεύσῃ ἐν ταῖς δυνάμεσιν ἡμῶν". πάλαι ἐξήρχου ἐν ταῖς δυνάμεσιν ἡμῶν· προέτρεχες ἡμῶν εἰς τοὺς πολέμους, καὶ περιεγινόμεθα τῶν ἐπιτιθεμένων. τὸ δὲ μὴ ἐξελθεῖν ἐν ταῖς δυνάμεσιν τοῦτο λέγει· βοηθῶν οὐ βοηθεῖς. βοηθεῖς ἡμῖν, ἵνα ἀθ̣λη̣ταὶ ἀποδειχθῶμεν δῆθεν ἐνκαταλειφθέντες καὶ ὠφελήσωμεν καὶ ἄλλους· οὐκ εἶπεν γ̣ὰρ ὅτι· "κ̣ατε´̣στ̣ρεψας τὰς δυνάμεις ἡμῶν", ἀλλ' "οὐκ ἐξελεύσῃ ἐν ταῖς δυνάμεσιν ἡμῶν". 11 ἀπέστρεψας ἡμᾶς εἰς τὰ ὀπίσω παρὰ τοὺς ἐχθροὺς ἡμῶν. ὀπίσω αὐτῶν ἦσαν οἱ ἐχθροί. ἔπαινον δὲ λέγουσιν ἑαυτῶν· "ἐπὶ τοῦ νώτου μου" γὰρ "ἐτέκταινον οἱ ἁμαρτωλοί". ἄλλῳ δὲ τρόπῳ λ····· ····· ···· ···· τα`̣ νῶτα διδόασιν οἱ πολέμιοι, οὐκ ἀσθενήσουσιν καὶ διώκονται μόνον̣ ὑπ̣ὸ τῶν με̣λλόντω̣ν αὐτῶν περιέσεσθαι. ὁ σωτὴρ οὖν πάντας ἐλαύνει τοὺς ἐχ̣θροὺς̣ καὶ τὰς χεῖρας ἔχει ἐπὶ τοῦ νώτου αὐτῶν τύπτων αὐτούς, διώκων αὐτούς. οὗτοι οὖν λέγουσιν· "ἀπέστρεψας ἡμᾶς εἰς τὰ ὀπίσω παρὰ τοὺς ἐχθροὺς ἡμῶν", οὐ κυρίως λεχθησομένου ἂν περὶ τοῦ κατ' αἵρεσιν ἀποστρ̣εφομ̣ένου καὶ μιμουμένου τοὺς ἐχθρούς· "θεὸς ἀπέστρεψεν". τὸ δὲ διὰ θεου῀̣ παραγινόμενον ἀγαθ̣ὸν και`̣ ἐπαινετόν ἐστιν. ἰδοὺ οἱ περὶ ∆ανιὴλ καὶ οἱ ἄλλοι ἅγιοι οἱ γεγονότες ἐν τῇ Βαβυλῶνι λεγέτ̣ωσαν· "ἀπέστρεψεν ἡμᾶς εἰς τὰ ὀπίσω παρὰ τοὺς ἐχθροὺς ἡμῶν". 11 καὶ οἱ μισοῦντες ἡμᾶς διήρπαζον ἑαυτοῖς. οὐκ ἂν ἠδύναντο λαβεῖν ἡμᾶς ὑπὸ χεῖρα, εἰ μὴ ἡμᾶς διὰ τὸ χ̣ρήσιμον ἀπέστρεψε̣ν παρ' αὐτοῖς. ἐχθροί εἰσιν καὶ μισοῦντες· ἐχθρῶν γάρ ἐστιν τὸ μισεῖν. ἡμεῖς δὲ οὐδὲ ἐχθροὶ ἐκείνων οὐδὲ μισοῦντές ἐσμεν. καὶ διὰ τοῦτο πόρρω ἦμεν· διὰ τί γὰρ κρίμα ····· ··· δ̣ε´̣σ̣ποτα, ἀπέστρεψας ἡμα῀̣ς παρ' ἐκείνους, πεποίηκας ἡμᾶς μετ' ἐκείνων εἶναι, οἳ καταδικασθέντες εἰσίν; οἱ οὖν̣ ἐν μορφῇ θεοῦ πρότερον ὄντες μορφὴν δούλου λαβόντες διὰ συνπάθειαν, οἱ τοιοῦτο̣ι οὖν λέγουσιν ὁ´̣τι· ἐληλύθαμεν εἰς τὸν περὶ γῆν τόπον οὐ δι' ἑαυτούς, ἀλλὰ ἄλλων ἕνεκα οὐκ ἐξελθόν̣τος σου ἐν ταῖς δυνάμεσιν ἡμῶν· πρότερον γὰρ ἐν ταῖς δυνάμεσιν ἡμῶν ἐξήρχου τὴν νίκην ἡμῖν κατὰ τω῀̣ν ἐχθρῶν ὀρέγων καὶ φυλάττων ἡμᾶς ἐν τῇ τῶν πατέρων ἡμῶν χ̣ώρᾳ ᾗ κατέβημεν. ἐπεὶ οὖν οὐκ ἐξῆλθες ἐν ταῖς δυνάμεσιν ἡμῶν, ἐστράφημεν εἰς τὰ ὀπίσω παρὰ τοὺς μισου῀̣ντας ἡμ̣ᾶς. διαρπασάντων ἡμᾶς ἐκείνων, οἷς ἔδωκεν-κακῇ δὲ προθέσει ····· ····· ····· ····· ···υ̣τ̣α̣ι̣. καὶ πολλὰ τοιαῦτα εὑρίσκεις ἐν τῇ γραφῇ· ἀπὸ φθόνου ····· ····· ····· ····· ····· ····· ··· αὐτὸν ἐν 315 πρᾶσις. οὐ ταύτῃ δὲ τῇ προθέσει ἐκεῖνοι ἀπέδοντο αὐτόν. πάλιν ὁ Ἰούδας προδ̣έδωκεν τὸν σωτῆρα, καὶ γέγονεν χρήσιμος ἡ προδοσία ἐπὶ τῷ ἀρθῆναι "τὴν ἁμαρτίαν τοῦ κόσμου". πάλιν οὐ ταύτῃ τῇ προθέσει ἐσταύρωσαν οἱ σταυρώσαντες. "οἱ μισοῦντες ἡμᾶς διήρπαζον ἑαυτοῖς", οὐ κατέκ̣τειναν ἡμᾶς. ἐὰν δὲ τοῦτο λέγεις, ὅτι τὰ ἡμέτερα ἐλάμβανον ἐπ' ὠφελίᾳ τῇ ἑαυτῶν, καὶ εἰκότως τὰ τ̣ῆς παραδόσεως καὶ τῆς ἀποστροφῆς εἰς τὰ ὀπίσω καιρίως γέγονεν. ἐπιφέρουσιν οὖν· "ταῦτα πάντα ἐπῆλθεν ἐφ' ἡμᾶς, καὶ οὐκ ἐπελαθόμεθά σου". 12 Ἔδωκας ἡμᾶς ὡς πρόβατα βρώσεως. πάλαι ἐκ τοῦ φανεροῦ ἐβοήθεις ὥστε ἔπαινον ἡμῶν ὅλην τὴν ἡμέραν σὲ εἶναι καὶ ἐν τῷ ὀνόματί σου ἐξομολογεῖσθαι εἰς τὸν αἰῶνα. διὰ τί δὲ νῦν εἰς αἰχμαλωσίαν παρεδόθημεν οὐ κακίας ἡμετέρας ἠ`̣ α᾿̣σεβείας ἕνεκα ἰδίας τοῦτο παθόντες; ἔλεγον δὲ τοιούτους εἶναι τοὺς τὸν ψαλμὸν λέγοντας οἷοι ἦσαν ∆ανιὴλ ····· ····· ····· ····· ··· ὁ τοῦ Ναυὴ καὶ Ἰεζεκιὴλ καὶ Ἅγγεος καὶ Ζαχαρίας καὶ οἱ τρεῖς κ̣αὶ ἕτεροι πλείονες. οὗτοι οὐ διὰ κακίαν ἰδίαν ἐν τῇ Βαβυλῶνι γεγένηνται. ἐπὶ δὲ τῶν παραδιδομένων θλιβηροῖς, καὶ μάλιστα