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sensibly, by the name of the Lord he named it. I say all these things about God, so that by all means I may place him outside of those things that can be said about God according to false opinion. And so here the heart of the Father begets. And—for now I speak of human things—sometimes they become generative of thoughts, and sometimes they receive them from outside through teaching. Therefore they are not called fathers of thoughts which they utter, having only been formed by them from elsewhere. Indeed, we call the discoverers of sciences the fathers of sciences, but those who learned from others we do not call fathers of the sciences. For they say that Moses was the first father of legislation because he did not receive the laws from another, but he himself was led to this by God. "My heart," therefore, "has uttered a good word." And as an offspring from the womb, so also is the good word in the heart. But in God's case, heart and womb are not one thing and another. "I speak of my works to the king." Here there has been a sudden change of person. The good Word who was begotten, being in harmony with the Father, says: "I speak of my works to the king"; for just as when we hear that: "God said, Let there be," and: "He spoke, and they were made; he commanded, and they were created," we do not hear these things in a human way; for he did not command and speak to the Son as to one who was ignorant of what must be or how, but for our sake, so that the harmony of the Father and the Son might be shown, that all things came to be by one will and the whole is governed by providence; since, when "God said, Let there be," do you think that he used a spoken word? We were saying that the work anticipates the word, and the word is not prior in time to the work, but only in concept. If, then, these things are so, how should one hear the word "to say"? We do not hear it as a transitory voice, a voice passing from a mouth to a hearing. In order that the harmony might be shown, these things are also said about the Spirit, of whom the Savior said: "He cannot speak of himself." This "3he cannot"3 means that his word or teaching is not brought forth without him and the Father. But in the case of other created beings it often means that someone speaks without God, when he does this erroneously. But the Holy Spirit is not of a nature to be separated from the message of the Father, 335 so to speak, he is the message. "I speak," therefore, "of my works to the king." Then the Savior says: "My tongue is the pen of a swift writer." My tongue writes inviolable laws in the hearts of men; for "giving laws in their mind, and on their heart I will inscribe them." And upon hearts of flesh and not of stone God writes through his living spirit. And see that the pen of the swift writer can be the Holy Spirit. Swiftly he writes ... ... are in the mind: "Once has God spoken, these two things have I heard." And in the wording of the preceding text ... ... is ... But I have spoken in two ways of the saying: "Once has God spoken, these two things have I heard." And ... ... ... ... that: if it is demonstrated concerning circumcision, the wise man hears two things, both concerning the perceptible one according to the commandment and concerning the spiritual one. If God has spoken once about sacrifice, again we hear these two things, both the perceptible circumcision according to the law and the one offered in spirit called "a sacrifice of praise." And the same for each commandment; when he speaks about the Sabbath, therefore, "he heard these two things." But I was speaking of another meaning, higher and difficult for the many to detect, that: God, wishing to command many things, such as the decalogue, does not speak according to one commandment, but ... ... ... having come into the mind of the hearer, all things were heard. "these two things have I heard," so that you may receive even more than these. But it is this way: and it is clear to the many; nevertheless let us see: A thought and a thing said are not the same. A thought is the activity of the mind, of which the voice is a symbol. "The things in the voice are symbols of the affections in the soul." But a thing said is

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αἰσθητῶς, δι' ὀνόματος κυ̣ρίου ὠνόμασεν. ἐπὶ θεοῦ πάντα ταῦτα λέγω, ἵνα διὰ πάντων ἐκτὸς αὐτὸν ποιήσω τῶν δυναμ̣ένων κατὰ ψευδοδοξίαν περὶ θεοῦ λεχθῆναι. καὶ ὧδε οὖν ἡ καρδία τοῦ πατρὸς γεννᾷ. καί-ἐπ̣ι`̣ τ̣ω῀̣ν̣ α᾿̣νθ̣ρ̣ωπίνων τέως λέγω-ὁτὲ μὲν γεννητικοὶ γίνονται νοημάτων̣, ὁτ̣ε`̣ δε`̣ ἐ´̣ξωθεν δι̣α`̣ δ̣ι̣δα̣σκαλίας λαμβάνουσιν αὐτά. οὐ λέγονται οὖν πατέρες νοημάτων ὧν ἄλλοθεν μ̣όνοι κ̣ατ' αὐτὰ πεποιωμένοι προφέρονται. ἀμέλει γοῦν τοὺς εὑρετὰς τῶν ἐπιστημῶν πατέρας τῶν ἐπιστημῶν λέγομεν, τοὺς δὲ παρ' ἄλλων μαθόντας οὐ λέγομεν πατε´̣ρας τῶν ἐπι̣σ̣τ̣ημῶν. λέγουσιν γοῦν, ὅτι νομοθεσίας πατὴρ γέγονεν πρῶτος Μωϋσῆς ὅτι οὐ παρ' ἄλλου τοὺς νόμους ἔσχεν̣, ἀλ̣λ' αὐτὸς ὑπὸ θεοῦ εἰς τοῦτο ἠ´̣χθη. "ἐξηρεύξατο" οὖν "ἡ καρδία μου λόγον ἀγαθόν". ὡς ἐκ̣ γαστρὸς γέννημα καὶ, οὕτω καὶ ὁ ἐν καρδίᾳ ἀγαθὸς λόγος. καρδία δὲ ἐπὶ θεοῦ καὶ γαστὴρ οὐκ ἄλλο καὶ ἄλλο ἐστίν. "λέγω ἐγὼ τὰ ἔργα μου τῷ βασιλεῖ". γέγονεν ὧδε μεταβολὴ ἀθρο´̣α τοῦ προσώπου. αὐτὸς ὁ γεννηθεὶς ἀγαθὸς λόγος σύμφωνος ὢν τῷ πατρὶ λέγει· "λέγω τὰ ἔργα μου τῷ βασιλεῖ"· ὥσπερ γὰρ ἐὰν ἀκούωμεν ὅτι· "εἶπεν ὁ θεός Γενηθήτω", καί· "αὐτὸς εἶπεν, καὶ ἐγενήθησαν, ἐνετείλατο, καὶ ἐκτίσθησαν", οὐκ ἀνθρω̣πίνως ἀκούομεν ταῦτα· οὐ γα`̣ρ α᾿̣γ̣νοοῦντι τῷ υἱῷ τί δεῖ γενέσθαι καὶ πῶς δεῖ, ἐνετείλατο καὶ εἶπεν, ἀλλ' ἡμῶν ἕνεκα, ἵνα δειχθῇ η῾̣ συμφωνία τοῦ πατρὸς καὶ τοῦ υἱοῦ, ὅτι βουλήματι ἑνὶ γέγονεν τὰ πάντα καὶ προνοεῖται τὰ ὅλα· ἐπεί· "καὶ εἶπεν ὁ θεός Γενηθήτω", νομίζεις, ὅτι προφορικῷ κέχρηται λόγῳ; ἐλέγομεν, ὅτι τὸ ἔργον φθάνει τὸν λόγον, καὶ ὁ λόγος οὔκ ἐστιν πρότερον χρόνῳ τοῦ ἔργου, ἀλλ' ἐπινοίᾳ μόνῃ. εἰ οὖν ταῦτα οὕτως ἔχει, πῶς τὸ εἰπεῖν δ̣ε̣ῖ ἀκοῦσαι; οὐ κατὰ μεταβατικὴν φωνὴν ἀκούομεν̣, ἀπὸ στόματος μεταβαινούση̣ς εἰς ἀκοὴν τῆς φωνῆς. ἵνα τὸ σύνφωνον δειχθῇ, ταῦτα λέγ̣εται καὶ π̣ερὶ τοῦ πνεύματος, οὗ ὁ σωτὴρ ε̣ἶπεν· "οὐ δύναται α᾿̣φ' ἑαυτοῦ λαλῆσαι". τὸ "3οὐ δύναται"3 τοῦτο, ὅτι χωρὶς αὐτοῦ καὶ τοῦ πατρὸς οὐ φέρεται αὐτοῦ λόγος ἢ διδασκαλία. ἐπὶ τῶν ἄλλων δὲ σημαίνει τ̣ω῀̣ν γενητῶν π̣ο̣λλα´̣κ̣ι̣ς̣ ὁ´̣τ̣ι̣ χω̣ρ̣ι`̣ς̣ θεοῦ τ̣ι̣ς φθέγγεται, ὅταν ἐσφαλ̣με´̣ν̣ω̣ς τοῦτο π̣ο̣ιῇ. τὸ δὲ ἅγιον πνεῦμα οὐ πέφυκεν ἀπομερίζεσ̣θ̣α̣ι̣ τ̣ῆς του῀̣ πατρὸς ἀπ̣αγγελίας, 335 ἵν' οὕτω φράσω, αὐτός ἐστιν ἡ ἀπαγγελία. "λέγω" γοῦν "ἐγὼ τὰ ἔργα μου τῷ βασιλεῖ". ε̣ἰ῀̣τ̣α λέγει ὁ ςωτήρ· "ἡ γλῶσσ̣α´̣ μου κάλαμος γραμματέως ὀξυγράφου". ἡ γλῶσσά μου γράφει ἐν ταῖς καρδίαις τῶν ἀνθρώπων ἀπαρ̣αβάτο̣υ̣ς̣ νόμους· "διδοὺς" γὰρ "ν̣ο´̣μ̣ο̣υ̣ς ἐπὶ τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ τὴν καρδίαν αὐτῶν ε᾿̣πιγράψω̣ αὐτούς". καὶ ἐπὶ τὰς σαρ̣κ̣ι´̣νας καρδίας καὶ μὴ λιθίνας ὁ θεὸς γράφει διὰ τοῦ ζῶντος αὐτοῦ πνεύματος. καὶ ὅρα, ὅτι δύναται ὁ κάλαμος τοῦ ὀξυγράφου τὸ ἅγιον πνεῦμα εἶναι. ὀξ̣έως γράφει ·········· ·· δ̣ι̣α´̣νοια´̣ν εἰσι̣ν· "ἅπαξ ἐλάλησεν ὁ θεός, δύο ταῦτα ἤκουσα". καὶ τῇ μὲν λέξει τῆς προκειμένης̣ ······ ·····ν ··υ̣δεα̣···· ἐστιν. διχῶς δὲ εἶπον τό· "ἅπαξ ἐλάλησεν ὁ θεός, δύο ταῦτα ἤκουσα". καὶ πρ····· ····· ····· ·····την ὅτι· ἐὰν ἀποδεικνύηται περὶ περιτομῆς, δύο ἀκούει ὁ σοφός, καὶ π̣ε̣ρὶ τῆς αἰσθητῆς τῆς κατὰ τὴν ἐντολὴν καὶ περὶ τῆς πνευματικῆς. ἐὰν ἅπαξ τοῦ θεοῦ λαλήσαντο̣ς περὶ θυσίας, πάλιν δύο ταῦτα ἀκούομεν, καὶ τὴν κατὰ νόμον αἰσθητὴν περιτομὴν καὶ τὴν πνεύματι ἀναφερομ̣ένην καλουμέν̣ην "αἰνέσεως θυσίαν". καὶ ἐφ' ἑκάστης ἐντολῆς τὸ αὐτό· περὶ σαββάτου ὅτ̣α̣ν̣ λέγῃ̣ οὖν̣, "δυ´̣ο̣ τ̣αῦτα ἤκου̣σεν". ἔλεγον δὲ ἄλλην διάνοιαν ὑψηλοτέραν καὶ δυσφώρατον τοῖς πολλοῖς̣ ὅτι· ὁ θεὸς βουλόμενος ἐντείλασθαι τ̣α`̣ς̣ π̣ολλάς, οἷον τὴν δεκάλογον, οὐ κατὰ μ̣ίαν ἐντολὴν λέγει, ἀλλὰ ····· ···ε̣········· ··· ἐλθὸν ε᾿̣ν τῃ῀̣ δ̣ι̣α̣ν̣οίᾳ τοῦ ἀκροατοῦ ὅλα ἠκούσθη. "δύο ταῦτα ἤκουσα", ἵνα κα̣ὶ πλ̣είονα λάβῃς ἢ τ̣α̣ῦτα. ἔχει δε`̣ ο̣ὑ´̣τω· καὶ σαφὲς μέν ἐστιν τοῖς πολλοῖς· ὅμως ἴδωμεν· οὐ ταὐτόν ἐστιν νόη̣μα και`̣ λεκτόν. νόημά ἐστιν τὸ ἐνέργημα τοῦ νοῦ, οὗπερ σύμβολόν ἐστιν ἡ φωνή. "τῶν ἐν τῇ ψυχῇ παθημάτων̣ σ̣υ´̣μβολά ἐστιν τὰ ἐν τῇ φωνῇ". λεκτὸν δέ ἐστιν