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we have become a shaking of the head among the peoples. And "3peoples"3 can mean all the more common men, having nothing sublime, not being wise. These, therefore, on our account, set a shaking of the head. For we, having come to the peoples, the more common men, have moved their mind and their head. But the mind is moved, when ····· ····· ····· ····· ····· ··· when it beholds the things that are proper for it to behold. 16 All the day my shame is before me. The phrase "3all the day"3 means "3throughout life"3. And the life of man from birth until death is sometimes called one day, and sometimes an age. For thus it is said: "I will not eat meat for ever," and: "he shall be your servant for ever." I had shame before me this whole day which I endured for the sake of others ····· ····· ····· ····· ····· ····· ··· 320 16 and the shame of my face has covered me. The shame of the inner man has covered me. For it did not corrupt my face, but covered it. But it is possible, having cast off the one covering, to bear his face bare, enlightened, such as it is by nature. And, so to speak, when ignorance comes upon other men, it corrupts their face; for they become different things from what they were, from men serpents and wolves and foxes. But the holy one, even if he does not bear his face bare, has it covered. And it is covered by the putting on of the body, by the seeming ignorance that comes from the incarnation. But when a change occurs in quality, I do not say that the fox, such as Herod, had a covering, but by nature his state and disposition were such. But when one becomes foolish to the foolish, he has his face covered, having put foolishness upon it; when he becomes lawless to the lawless, he has his face covered. 17 from the voice of one who reproaches and speaks idly. This says that: there are those who reproach me and speak idly. And those who speak idly are deranged. This therefore says that: our opponents ····· ····· ····· ····· ···· in the way the rational faculty is by nature, but rather they are deranged. And to speak idly ····· ····· ····· ··· the one who utters superfluous things. 17 from the face of the enemy and the persecutor. when ····· ····· ····· ····· ····· I endured all these things. when the enemy appeared and persecuted with····· ····· ····· ····· ··· to be covered with the shame of the face. I do not have these things from wickedness, not ····· ····· ····· ····· ···· for he immediately added: "all these things have come upon us, and we have not forgotten you." ····· ····· ····· ··you, since you did not go out with our forces, there came upon us being turned back before our enemies, there came upon us being made a reproach to our neighbors and a mockery to those around us and having shame of face, being covered with shame of face. ····· ····· ····· that the voice is of holy ones. Many often forget God even from pleasant things, not only from unpleasant things. For it says: "Take heed to yourself lest, having eaten and been filled and built fine houses ····· ····· ·· you forget the Lord your God." Sometimes being in misfortunes ····· ····· ····· ····· ····· ··· they are said to forget God. 18 All these things have come upon us, and we have not forgotten you and we have not acted unjustly in your covenant. ····· ····· ····· ····· ····· ····· ····· and topically Israel was taken captive from Judea ····· ····· ····· ····· ····· ····· and by nature a topical change has occurred; for he led ····· ····· ····· ····· ····· ····· they did not keep there also toward the laws there ····· ····· ····· ····· ····· ····· ····· ··· to think to babylonize according to the soul. 321 God often prevented them from continuing to live thus. So that they might know by experience that what they loved was evil, he removed them to Babylon. With these he also caused, in a certain way, holy men to be taken captive, such as Ezekiel, Zechariah, Haggai, Daniel and those cast into the furnace, so that not even

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κίνησις δὲ ἐν τοῖς λαοῖς γεγόναμεν κεφαλῆς. "3λαοὶ"3 δὲ δύνανται πάντες οἱ χυδαιότεροι ἄνθρωποι λέγεσθαι οὐδὲν ἔχοντες ἀνηγμένον, οὐ σο φοὶ ὄντες. οὗτοι οὖν ἡμῶν ἕνεκα κίνησιν κεφαλῆς ἔθεντο. ἡμεῖς γοῦν γενόμενοι πρὸς τοὺς λαούς, τοὺς χυδαιοτέρους ἀνθρώπους, τὸν νοῦν αὐτῶν ἐκινήσαμεν καὶ τὴν αὐτῶν κεφαλήν. κινεῖται δὲ ὁ νοῦς, ὅταν ····· ····· ····· ····· ····· ··· ὅταν θεωρῇ τὰ ἐπιβάλλοντα αὐτῷ θεωρεῖσθαι. 16 ὅλην τὴν ἡμέραν ἡ ἐντροπή μου κατεναντίον μού ἐστιν. τὸ "3ὅλην τὴν ἡμέραν"3 "3διὰ βίου"3 λέγει. καλε̣ῖται δὲ ἡ ζωὴ τοῦ ἀνθρώπου ἡ ἀπὸ τῆς γενέσεως ἕως τοῦ θανάτου ὁτὲ μὲν ἡμέρα μία, ὁτὲ δὲ αἰών. οὕτω γοῦν εἴρηται τό· "οὐ μὴ φάγω κρέας εἰς τὸν αἰῶνα", καί· "ἔσται σοι δοῦλος εἰς τὸν αἰῶνα". ἐντροπὴν κατεναντίον μου εἶχον ὅλην τὴν ἡμέραν ταύτην ἣν ὑπέμεινα ἄλλων ἕνεκα ····· ····· ····· ····· ····· ····· ··· 320 16 καὶ ἡ αἰσχύνη τοῦ προσώπου μου ἐκάλυψέν με. τοῦ ἔσω ἀνθρώπου ἡ αἰσχύνη ἐκάλυψέν με. οὐκ ἔφθειρεν γάρ μ̣ου τὸ πρόσωπον, ἀλλ' ἐκάλυψεν αὐτό. δυνατὸν δὲ τὸ ἓν κάλυμμα ἀποβαλόντα φέρειν τὸ πρόσωπον αὐτου῀̣ γυμνόν, πεφωτισμένον, οἷόν ἐστιν κατὰ φύσιν. καί, ἵν' οὕτω φράσω, ἡ ἄγνοια ὅτε τοῖς ἄλλοις ἀνθρώποις ἐπιγίνεται, φθείρει αὐτῶν τὸ πρόσωπον· ἄλλοι γὰρ ἐξ ἄλλων γίνονται, ἐξ ἀνθρώπων ὄφεις καὶ λύκοι καὶ ἀλώπεκες. ὁ δὲ ἅγιος κἂν μὴ τὸ αὐτοῦ φέρῃ πρόσωπον γυμνόν, κεκαλυμμένον αὐτὸ ἔχει. καλύπτεται δὲ τῇ περιθέσει τοῦ σώματος, τῇ δοκούσῃ ἀγνοίᾳ γινομένῃ ἐκ τῆς ἐνσαρκώσεως. ὅταν δὲ μεταβολὴ γένητ̣αι εἰς ποιότητα, οὐ λέγω ὅτι ὁ ἀλώπηξ, οἷον Ἡρῴδης, κάλυμμα εἶχεν, ἀλλὰ φύσει ἡ ἕξις αὐτοῦ καὶ διάθεσι̣ς τοιαύτη ἦν. ὅταν δέ τις γένηται τοῖς ἀνοήτοις ἀνόητος, κεκαλυμμένον ἔχει τ̣ὸ πρόσωπον αὐτοῦ ἐπιβαλὼν̣ ε᾿̣π̣' αὐτῷ ἀνοησίαν, ὅταν τοῖς ἀνόμοις ἄνομος γένηται, κεκαλυμμένον ἔχει τὸ πρόσωπον αὐτοῦ. 17 ἀπὸ φωνῆς ὀνειδίζοντος καὶ παραλαλοῦντος. τοῦτο λέγει ὅτι· οἱ ὀνειδίζοντές με καὶ παραλαλοῦντές εἰσιν. οἱ πα̣ραλαλοῦντες δὲ παραπαίουσιν. τοῦτο οὖν λέγει ὅτι· οἱ ἀντικείμενοι ἡμῖν ····· ····· ····· ····· ····ω̣ς, ὡς πέφυκεν ἔχειν τὸ λογικόν, ἀλλὰ μᾶλλον παραπαίουσιν. παραλαλεῖν δὲ ····· ····· ····· ·· τὸν πε̣ριττὰ φθεγγόμενον. 17 ἀπὸ προσώπου ἐχθροῦ καὶ ἐκδιώκοντος. ὅτε ····· ····· ····· ····· ····· ·τ̣α πάντα ὑπέμεινα. φανέντος τοῦ ἐχθροῦ καὶ καταδιώκοντος συν····· ····· ····· ····· ··· αἰσχύνης τοῦ προσώπου καλυφθῆναι. οὐκ ἀπὸ κακίας ἔχω ταῦτα, οὐκ ····· ····· ····· ····· ···· εὐθέως γοῦν ἐπήγαγεν· "ταῦτα πάντα ἐπῆλθεν ἐφ' ἡμᾶς, καὶ οὐκ ἐπελαθόμεθά σου". ····· ····· ····· ··υ̣, μὴ ἐξερχομένου σου ἐν ταῖς δυνάμεσιν ἡμῶν ἦλθεν ἐφ' ἡμᾶς τὸ ἀποστραφῆναι εἰς τὰ ὀπίσω παρὰ τοὺς ἐχθροὺς ἡμῶν, ἦλθεν ἐφ' ἡμᾶς τὸ ὄνειδος τεθεῖσθαι τοῖς γείτοσιν ἡμῶν ἡμῶν καὶ τοῖς κύκλῳ ἡμῶν μυκτηρισμὸν καὶ τὸ ἐντροπὴν ἔχειν τοῦ προσώπου, τὸ αἰσχύνῃ καλυφθῆναι τοῦ προσώπου. ····· ····· ·····ν̣ ὅτι ἁγίων ἐστὶν ἡ φωνή. πολλοὶ πολλάκις καὶ ἐκ τῶν ἡδέων ἐπιλανθάνονται τοῦ θεοῦ, οὐ μόνον ἐκ τῶν ἀηδῶν̣. λέγει γοῦν· "πρόσεχε σεαυτῷ μὴ φαγὼν καὶ ἐμπλησθεὶς καὶ οἰκίας καλὰς οἰκοδομήσας ····· ····· ··ν̣ος ἐπιλάθῃ κυρίου τοῦ θεοῦ σου". ἐνίοτε γενόμενοι ἐν συμφοραῖς ····· ····· ····· ····· ····· ····αις, λέγονται ἐπιλανθάνεσθαι τοῦ θεοῦ. 18 ταῦτα πάντα ἦλθεν ἐφ' ἡμᾶς, καὶ οὐκ ἐπελαθόμεθά σου καὶ οὐκ ἠδικήσαμεν ἐν διαθήκῃ σου. ····· ····· ····· ····· ····· ····· ····· ··κως καὶ τοπικῶς αἰχμαλωτίσθη ὁ Ἰσραὴλ ἐκ τῆς Ἰουδαίας ····· ····· ····· ····· ····· ····· ····· ··να καὶ φύσει τοπικὴ μετάθεσις γέγονεν· ἡγήσατο γὰρ ····· ····· ····· ····· ····· ····· ····· ··ενοντες οὐκ ἐφύλαξαν ἐκεῖ καὶ πρὸς τοὺς ἐκεῖ νόμους ····· ····· ····· ····· ····· ····· ····· ·····ς διανοεῖσθαι βαβυλωνίζειν κατὰ τὴν ψυχήν. 321 ἐκώλυσεν πολλάκις ὁ θεὸς τὸ οὕτως αὐτοὺς διάγειν ἐπιμένοντας. ἵνα πείρᾳ γνῶσιν κακὸν ὂν ὃ ἠγάπησαν, μετοίκισεν αὐτοὺς εἰς τὴν Βαβυλῶνα. σὺν τούτοις ἐποίησεν τρόπον τινὰ αἰχμαλωτισθῆναι καὶ ἁγίους ὡς τὸν Ἰεζεκιήλ, Ζαχαρίαν, Ἅγγεον, ∆ανιὴλ καὶ τοὺς ἐν τῇ καμίνῳ βληθέντας, ἵνα μηδὲ