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did not keep their own domain, but abandoned their proper dwelling, he has subjected 'to eternal bonds'. This reproach of the angels is not praiseworthy, because having been allotted to dwell in heaven and being able to remain as attendants of God, always singing hymns, they became so wicked as to fall from heaven. This is a worthless reproach. Behold, then, the reproach for Christ is not only praiseworthy, but is also greater than treasures. And if there were not a difference between these, the author of Proverbs would not have said: 'Do not acquire the reproaches of evil men'. When, therefore, the apostles rejoice and exult, being reproached for Christ ... ... ... having done something, these reproaches of such men are not good. He himself, having become a reproach to some, established that being reproached is for false accusations, not being reproached for things that are true. Thus, then, also this: 'we are dishonored; for I think that God has exhibited us apostles as last of all, as men sentenced to death'. This is the reproach to which they have been subjected. It is not a true reproach, it is not of evil men, but of good men. Since ... to the saying? -this that ... ... ... ... not serious, not godly, and our enemies who came against us ... ... ... ... ... but they did not remove them from their country. 14 a mockery and a laughingstock to those around us. The saints are the ones saying ... ... ... ... ... having come not for their own sake, but for the sake of others. And they say ... ... ... ... ... having become ... seizing us and dragging us to their land, being around us, they reproach us and mock us and sneer at us; but the reproach and the mockery and the laughter do not apply to us, but to them. As if someone laughing ... ... ... ... ... ... gave, so that by embracing one another they might have children, and ... ... ... ... ... ... and enjoy. Those, therefore, deprived of these things mock... ... ... ... ... ... they consider. 15 You have made us a byword among the nations. ... ... ... ... ... ... hidden, like is compared to like in speech. Like ... ... ... ... ... ... ... it may become clear, let us see from the Gospel: it compares the kingdom of heaven to a 319 mustard seed, not saying this, that: 'it is like the mustard seed' being itself a seed; for it would no longer be a likeness, but an identity. exceeding... ... ... he says. The mustard seed, therefore, has the smallest size of seeds ... ... ... a power able to change and become such a plant. And the kingdom of heaven, therefore, signifying the teaching of the scriptures, as far as the word is concerned, is something humble and small. If ... ... ... it through the mustard seed, and that the evangelical word becomes a greater plant than the Hellenic. For this reason, therefore, this parable was told. 'As a byword,' therefore, 'you have made us among the nations'. If they wish to use some of the captives as a comparison, they use us, saying: '3Behold these who formerly lived well ... ... ... ... God, when the right hand of God and the light of his countenance delivered them, have fallen into a most wicked way of life'3. If, therefore, they wish to show someone who has fallen away, they bring us forth. And 'you have made us a byword' not among the , not in Israel, not among the Hebrew multitude, but 'among the nations'. Those who are truly nations do not know the difference between good and evil, but consider all pleasant things and all agreeable things to be good, and the opposites of these to be evil. And the name of the parable can also mean this: that the order of the saints has a certain pre-eminence over the other orders of men. For this reason it has become their byword. Behold: people are often captured in different ways by their enemies. One suffers the loss of what he possesses, while another has them remaining ... ... ... ... ... ... in the winter and the storm of this life, they have their own ... ... ... ... ... ... flows down with corruptible things. 15 a shaking of the head among the peoples. ... ... ... ... ... they see one changing from good fortune to misfortune, to shake ... ... ... ... ... ... ... either being grieved, forsooth.

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τηρήσαντας τὴν ἑαυτῶν ἀρχήν, ἀλλὰ ἀπολιπόντας τὸ ἴδιον οἰκητήριον δεσμοῖς ἀι¨̣δίοις" ὑπέβαλεν. οὔκ ἐστιν ἐπαινετὸς ὀνειδισμὸς οὗτος τῶν ἀγγέλων, ὅτι τὸν οὐρανὸν οἰκεῖν λαχόντες κ̣αὶ δυνάμενοι παραστάται διαμεῖναι τοῦ θεοῦ ἀεὶ ὑμνοῦντες, γεγόνασιν ἐν κακίᾳ ὥστε ἐκπεσεῖν τοῦ οὐραν̣οῦ. οὗτος ὀνειδισμὸς φαῦλός ἐστιν. ἰδοὺ γοῦν ὁ τοῦ Χριστοῦ οὐ μόνον ἐπαινετός, ἀλλὰ καὶ θησαυρῶν πλείων ἐστίν. καὶ εἰ μη`̣ ἦν διαφορὰ τούτων, οὐκ ἂν ἔλεγεν ὁ παροιμιαστής· "μὴ κτήσῃ κακῶν ἀνδρῶν ὀνείδ̣η". ὁ´̣τε οὖν ο̣ι῾̣ ἀπόστολοι χαίρουσιν καὶ ἀγαλλιῶνται ὀνειδιζόμενοι ὑπὲρ Χριστοῦ ····· ····· ··· τ̣ι ποιήσαντες, οὔκ εἰσιν ἀγαθοὶ οὗτοι οἱ ὀνειδισμοὶ τοιούτων. ὄνειδος αὐτὸς γενόμενός τισιν ἔθηκ̣εν̣ τὸ ὀνειδίζεσθαι ἐπὶ τῷ ἐπὶ ψευδοκατηγορίαις, οὐκ ἐπ' ἀληθῶς ἐχούσαις ὀνειδίζεσθαι. οὕτω γοῦν καὶ τό· "ἡμεῖς ἄτιμοι· δοκῶ γάρ, ὁ θεὸς ἡμᾶς τοὺς ἀποστόλους ἐσχάτους ἀπέδειξεν ὡς ἐπιθανατίους". τοῦτό ἐστιν τὸ ὄνειδος αὐτοὺς τεθεῖσθαι. οὐκ ἀληθὴς ὀνειδισμός ἐστιν, οὐ κακῶν ἀνδρῶν ἐστιν, ἀλλὰ ἀγαθῶν ἀνδρῶν. ἐπερ · πρὸς τὸ ῥητόν; -τοῦτο ὅτι ····· ····· ····· ···· οὐ σπουδ̣αῖα, οὐ θεοσεβῆ, καὶ οἱ ἐπελθόντες πολέμιοι ἡμῶν ····· ····· ····· ····· ·····υς δὲ οὐ μετήνεγκαν ἀπὸ τῆς χώρας αὐτῶν. 14 μυκτηρισμὸν καὶ καταγέλωτα τοῖς κύκλῳ ἡμῶν. οἱ ἅγιοί εἰσιν οἱ λέγοντες ····· ····· ····· ····· ··· ἐλη̣λυθότες οὐχ ἑαυτῶν ἕνεκα, ἀλλὰ ἄλλων χάριν. καὶ λέγουσιν ····· ····· ····· ····· ·····ν γενάμενοι κρατήσαντες ἡμᾶς καὶ ἑλκύσαντες εἰς τὴν γῆν αὐτῶν κύκλῳ ἡμῶν ὄντες ὀνειδίζουσιν ἡμᾶς καὶ χλευάζουσιν καὶ μυκτηρίζουσιν· ἀλλὰ ὁ ὀνειδιςμὸς καὶ ὁ μυκτηρισμὸς καὶ ὁ καταγέλ̣ως οὐχ ἡμῶν ἅπτεται, ἀλλ' ἐκείνων. ὡς ἐὰν καταγελῶν τις ····· ····· ····· ····· ····· ····κεν, ἵνα ἀλλήλους ἐπι πλεκόμενοι παῖδας ἔχωσιν, καὶ ε····· ····· ····· ····· ····· ····χητα καὶ ἀπολαύῃ. τοὺς στερομένους οὖν τούτων χλευ····· ····· ····· ····· ····· ····· η῾̣γοῦνται. 15 ἔθου ἡμᾶς εἰς παραβολὴν ἐν τοῖς ἔθνεσιν. ····· ····· ····· ····· ····· ····· ···κρυμμένον λόγῳ ὅμοιον ὁμοίῳ παραβάλληται. ὅμοιον ····· ····· ····· ····· ····· ····· σαφ̣ὲς γένηται, ἀπὸ τοῦ εὐαγγελίου ἴδωμεν· παραβάλλει τὴν βασιλείαν τῶν οὐρανῶν τῷ κόκκῳ τοῦ 319 σινάπεως οὐ τοῦτο λέγων ὅτι· "ὁμοία ἐστὶν τῷ κόκκῳ τοῦ σινάπεως" καὶ αὐτὴ κόκκος οὖσα· οὐκέτι γὰρ ὁμοιότης ἦν, ἀλλὰ ταὐτότης. ὑπερ····· ····· ···· λέγει. ἔχει τοίνυν ὁ κόκκος τοῦ σινάπεως τὸ τῶν σπερμάτων μικρομεγεθέστερον ····· ···· ··· δύναμιν δυναμένην μεταβαλεῖν καὶ τοιόνδε γενέσθαι φυτόν. καὶ ἡ βασιλεία τοίνυν τῶν οὐρανῶν δηλοῦσα τὴν διδασκαλίαν τῶν γραφῶν ὅσον ἐπὶ τῇ λέξει, ταπεινή τίς ἐστιν καὶ μικρά. εἰ μ····· ····· ····· αὐτὴν διὰ σινάπεως, καὶ ὅτι μεῖζον φυτὸν γίνεται ὁ εὐαγγελικὸς λόγος τοῦ Ἑλληνικοῦ. διὰ τοῦτο οὖν αὕτη ἡ παραβολὴ ἐλέχθη. "εἰς παραβολὴν" οὖν "ἡμᾶς ἔθνου ἐν τοῖς ἔθνεσιν". ἐάν τινα τῶν αἰχμαλωτισθέντων παραβαλεῖν βούλωνται, ἡμῖν χρῶνται ὅτι· "3ἰδοὺ οἵδε εὖ διαγαγόντες πρότερον ····· ····· ····· ο῾̣ θεός, ὅτε ἡ δεξιὰ τοῦ θεοῦ καὶ ὁ φωτισμὸς τοῦ προσώπου αὐτοῦ ἐρύετο αὐτούς, μετέπ̣εσον εἰς κακίστην διαγωγήν"3. ἐάν τινα οὖν θέλουσιν δεῖξαι μεταπεσόντα, ἡμᾶς παραφέρο̣υσιν. καὶ "ἔθου ἡμᾶς εἰς παραβολὴν" οὐκ ἐν τοῖς , οὐκ ἐν τῷ Ἰσραήλ, οὐκ ἐν πληθύι τῇ Ἑβραϊκῇ, ἀλλὰ "ἐν τοῖς ἔθνεσιν". ἐκεῖνοι οἱ τῷ ὄντι ἔθνη ὄντες οὐκ ἴσασιν διαφορὰν ἀγαθοῦ καὶ κακοῦ, ἀλλὰ πάντ̣α τὰ ἡδέα καὶ πάντα τὰ προςηνῆ ἀγαθὰ νομίζουσιν, τὰ δὲ ἐναντία τούτων κακά. δύναται δὲ καὶ τὸ ὀ´̣νομα τῆς παραβολῆς τοῦτο ὅτι· ἔχει τινὰ ὑπεροχὴν τὸ τῶν ἁγίων τάγμα παρὰ τὰ ἄλλα τῶν ἀνθρώπων τάγματα. διὰ τοῦτο εἰς παραβολὴν αὐτῶν γέγονεν. ἴδε· αἰχμαλωτίζονται πολλάκις ἄνθρωποι διαφόρως ὑπὸ τῶν πολεμίων. ὁ μὲν ἀφαίρεσιν πάσχει ὧν κέκτηται, ὁ δὲ ἔχει αὐτὰ παραμένοντα ····· ····· ····· ····· ····· ··ται ἐν τῷ χειμῶνι καὶ τῇ ζάλῃ τοῦ βίου τούτου, ἔχουσιν τὰ ἑαυτῶν α̣····· ····· ····· ····· ····· ·· φθαρτοῖς καταρρεῖ. 15 κίνησιν κεφαλῆς ἐν τοῖς λαοῖς. ····· ····· ····· ····· ···· θεωροῦσιν ἐξ εὐπραγίας εἰς κακοπραγίαν μεταβάλλοντα, κινεῖν ····· ····· ····· ····· ····· ··τες ἢ λυπούμενοι δῆθεν.