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they were destroyed, show me, and where this very thing happened, tell me. In the case of the brothers of Joseph. For wishing to make him a slave and to destroy him, they themselves were in the ultimate danger. And yet, for their part, he fell into both slavery and death. And Absalom, wishing to destroy his father through tyranny, was himself captured by it. Coals of fire will fall upon them; in fire you will cast them down. What he says is something like this: Wickedness itself is sufficient to destroy those who surround it; and with it, they will also endure the God-sent wrath. Here by coals of fire and fire he means the punishment brought from above. And often it has happened by means of fire itself, as in the case of Dathan, and Korah, and Abiram, and in the case of those who surrounded the Babylonian furnace. In hardships, and they shall not stand. Another, They will fall into pits, that they may never rise again. Another, Hastily, and may they not rise again. According to one interpreter, then, what is said is something like this: destroy them so that they can no longer rise again. But according to the other, With great speed; for this is what is meant by, Hastily. A talkative man will not be guided aright upon the earth. Having spoken of the wrath of God, he again shows that wickedness itself is sufficient to destroy those who possess it. And this is no small kind of wickedness, to be rash, and not to control one's tongue. For here by "talkative" he means the insolent man, the babbler, the reviler, the one who constantly barks, the one who is in no better state than a dog. Tell me, what is its fruit? He will not be guided aright, he says, upon the earth. Another, He will not be established; that is, he will be overturned, he will be cast down, he will perish. This is the fruit of the reviler; such a one is an enemy to all, unpleasant to all, burdensome and oppressive to all. Therefore, just as the long-suffering, and gentle, and one who knows how to be silent is secure and steadfast and gracious to all; so such a one pursues a precarious life, drawing countless enemies to himself from all sides, and before all others disturbing his own soul, and not allowing it to be at rest, but even when no one is troubling him, stirring up countless wars and turmoils within. Evils will hunt down an unjust man to destruction. Thus also another wise man says: Transgressions ensnare a man. See again that wickedness is sufficient for the destruction of the one who has it. But why did he use the name of "the hunt"? So that you might see the inescapable, so that even if you do not immediately fall into injustice, you should not be confident. For such is the hunt: it does not always succeed, nor immediately; but nevertheless, even if the wild and hunted animals are not caught, not even so are they in safety, even if they are not yet inside the nets. So therefore, let not a soul be confident while doing unjust things, and not yet having been caught; for at some time or other it will be caught. For if you wish to be in safety, stop doing these things, and you will enjoy much security. But why did he say, To destruction? Because many were also hunted for salvation; like those by the apostles, like those by the holy men. But not the wicked, 55.426 when they are hunted by wickedness; but for ruin and destruction. And why does punishment not follow at the heels of wickedness? Because of the Master's love for mankind. For if he wished to bring each of the sinners immediately under punishment, the greater part of the human race would have been snatched away beforehand. I have known that the Lord will execute the judgment of the poor, and the cause of the needy. But the righteous will give thanks to your name, and the upright will dwell with your presence. Another, In your presence. And instead of "They will dwell," another says, "They will remain," and another, "They will be seated;" and instead of "I have known," "I know," For since he said that it will hunt, and that they will be destroyed, and he does not immediately show the punishment being brought on; so that none of the duller sort might become more sluggish on this account, he added, "I know," showing that this will certainly happen. For the affairs of the wronged will not remain

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ἀπώλοντο, δεῖξον, καὶ ποῦ αὐτὸ τοῦτο συνέβη, εἰπέ. Ἐπὶ τῶν ἀδελφῶν τοῦ Ἰωσήφ. Βουλόμενοι γὰρ αὐτὸν ποιῆσαι δοῦλον καὶ ἀπολέσαι, περὶ τῶν ἐσχάτων αὐτοὶ ἐκινδύνευσαν. Καίτοι καὶ εἰς δουλείαν καὶ εἰς θάνατον τό γε αὐτῶν ἐνέπεσε μέρος. Καὶ ὁ Ἀβεσσαλὼμ βουλόμενος διὰ τῆς τυραννίδος ἀπολέσαι τὸν πατέρα, διὰ ταύτης αὐτὸς ἑάλω. Πεσοῦνται ἐπ' αὐτοὺς ἄνθρακες πυρός· ἐν πυρὶ καταβαλεῖς αὐτούς. Ὃ δὲ λέγει, τοιοῦτόν ἐστιν· Ἱκανὴ μὲν καὶ αὐτὴ ἡ πονηρία διαφθεῖραι τοὺς κυκλοῦντας αὐτήν· μετὰ δὲ ταύτης καὶ τὴν θεήλατον ὑποστήσονται ὀργήν. Ἄνθρακας δὲ πυρὸς ἐνταῦθα καὶ πῦρ τὴν ἄνωθεν λέγει φερομένην τιμωρίαν. Πολλάκις δὲ καὶ ἐπ' αὐτοῦ τοῦ πυρὸς γέγονεν, ὡς ἐπὶ τοῦ ∆αθὰν, καὶ Κορὲ, καὶ Ἀβειρὼν, καὶ ἐπὶ τῶν κυκλωσάντων τὴν κάμινον τὴν Βαβυλωνίαν. Ἐν ταλαιπωρίαις, καὶ οὐ μὴ ὑποστῶσιν. Ἕτερος, Πεσοῦνται εἰς βοθύνους, μήποτε ἀναστῶσιν. Ἄλλος, Ἐσπευσμένως, καὶ οὐ μὴ ἀνασταῖεν. Κατὰ μὲν οὖν τὸν ἕνα ἑρμηνευτὴν τοιοῦτόν τί ἐστι τὸ λεγόμενον· οὕτως αὐτοὺς ἀπόλεσον, ὥστε μηκέτι ἀναστῆναι. Κατὰ δὲ τὸν ἄλλον, Μετὰ πολλοῦ τοῦ τάχους· τοῦτο γάρ ἐστι τὸ, Ἐσπευσμένως. Ἀνὴρ γλωσσώδης οὐ κατευθυνθήσεται ἐπὶ τῆς γῆς. Εἰπὼν περὶ τῆς ὀργῆς τοῦ Θεοῦ, πάλιν δείκνυσιν, ὅτι καὶ αὐτὴ καθ' ἑαυτὴν ἡ κακία ἱκανὴ διαφθεῖραι τοὺς ἔχοντας. Οὐ μικρὸν δὲ καὶ τοῦτο εἶδος πονηρίας, τὸ προπετῆ εἶναι, καὶ τῆς γλώττης μὴ κρατεῖν. Γλωσσώδη γὰρ ἐνταῦθα τὸν ὑβριστὴν λέγει, τὸν φλύαρον, τὸν λοίδορον, τὸν συνεχῶς ὑλακτοῦντα, τὸν οὐδὲν κυνὸς ἄμεινον διακείμενον. Εἰπὲ, καὶ τίς ὁ τούτου καρπός. Οὐ κατευθυνθήσεται, φησὶν, ἐπὶ τῆς γῆς. Ἄλλος, Οὐχ ἑδρασθήσεται τουτέστι, περιτραπήσεται, κατενεχθήσεται, ἀπολεῖται. Οὗτος ὁ τοῦ λοιδόρου καρπός· πᾶσι πολέμιος, πᾶσιν ἀηδὴς, πᾶσιν ἐπαχθὴς καὶ φορτικὸς ὁ τοιοῦτος. Ὥσπερ οὖν ὁ μακρόθυμος, καὶ ἐπιεικὴς, καὶ σιγᾷν ἐπιστάμενος, ἀσφαλὴς καὶ βεβηκὼς καὶ πᾶσιν ἐπίχαρις· οὕτως ὁ τοιοῦτος σφαλερὸν μέτεισι βίον, μυρίους πανταχόθεν ἐχθροὺς ἐπισπώμενος, καὶ πρὸ τῶν ἄλλων τὴν ψυχὴν ταράττων τὴν ἑαυτοῦ, καὶ οὐκ ἀφιεὶς εἶναι ἐν ἡσυχία, ἀλλὰ καὶ μηδενὸς ἐνοχλοῦντος, μυρίους πολέμους καὶ θορύβους ἔνδον ἐγείρων. Ἄνδρα ἄδικον κακὰ θηρεύσει εἰς διαφθοράν. Οὕτω καὶ ἄλλος σοφὸς λέγει· Παρανομίαι ἄνδρα ἀγρεύουσιν. Ὅρα πάλιν τὴν κακίαν ἀρκοῦσαν εἰς διαφθορὰν τοῦ ἔχοντος. Ἀλλὰ τίνος ἕνεκεν τὸ τῆς θήρας ἔθηκεν ὄνομα; Ἵνα τὸ ἄφευκτον ἴδῃς, ἵνα, κἂν μὴ παραυτίκα ἐμπέσῃς ἀδικῶν, μὴ θαῤῥήσῃς. Τοιαύτη γὰρ ἡ ἄγρα· οὐκ ἀεὶ ἐπιτυγχάνει, οὐδὲ εὐθέως· ἀλλ' ὅμως κἂν μὴ ἁλῷ τὰ ἄγρια ζῶα καὶ τὰ θηρευόμενα, οὐδὲ οὕτως ἐν ἀσφαλείᾳ τυγχάνει, κἂν μηδέπω τῶν δικτύων ἔνδον γένηται. Οὕτω τοίνυν μηδὲ ψυχὴ θαῤῥείτω ἄδικα πράττουσα, καὶ μηδέπω ἁλοῦσα· ὁτὲ γὰρ δήποτε ἁλώσεται. Εἰ γὰρ βούλει ἐν ἀσφαλείᾳ εἶναι, παῦσαι ταῦτα πράττων, καὶ πολλῆς ἀπολαύσῃ τῆς ἀδείας. Τί δήποτε δὲ εἶπεν, Εἰς διαφθοράν; Ὅτι πολλοὶ καὶ εἰς σωτηρίαν ἐθηρεύθησαν· ὡς οἱ παρὰ τῶν ἀποστόλων, ὡς οἱ παρὰ τῶν ἁγίων ἀνδρῶν. Ἀλλ' οὐχ οἱ πονηροὶ, 55.426 ὅταν ὑπὸ τῆς κακίας θηρεύωνται· ἀλλ' ἐπ' ἀπωλείᾳ καὶ διαφθορᾷ. Καὶ διὰ τί οὐ παρὰ πόδας τῆς κακίας ἕπεται τὰ τῆς τιμωρίας; ∆ιὰ τὴν τοῦ ∆εσπότου φιλανθρωπίαν. Εἰ γὰρ ἐβούλετο τῶν ἁμαρτανόντων ἕκαστον εὐθέως ὑπὸ τὴν τιμωρίαν ἄγειν, προανηρπάσθη ἂν τὸ πλέον γένος τῶν ἀνθρώπων. Ἔγνων ὅτι ποιήσει Κύριος τὴν κρίσιν τῶν πτωχῶν, καὶ τὴν δίκην τῶν πενήτων. Πλὴν δίκαιοι ἐξομολογήσονται τῷ ὀνόματί σου, καὶ κατοικήσουσιν εὐθεῖς σὺν τῷ προσώπῳ σου. Ἄλλος, Παρὰ τῷ προσώπῳ σου. Ἀντὶ δὲ τοῦ Κατοικήσουσι, ∆ιαμενοῦσιν ἕτερος λέγει, καὶ ἄλλος, Καθεδοῦνται· ἀντὶ δὲ τοῦ Ἔγνων, Οἶδα, Ἐπειδὴ γὰρ εἶπεν, ὅτι θηρεύσει, καὶ ὅτι ἀπολοῦνται, καὶ οὐκ εὐθέως δείκνυσι τὴν τιμωρίαν ἐπαγομένην· ἵνα μηδεὶς διὰ τοῦτο τῶν παχυτέρων ῥᾳθυμότερος γένηται, ἐπήγαγε τὸ, Οἶδα, δεικνὺς ὅτι πάντως ἔσται τοῦτο. Οὐ γὰρ μενεῖ τὰ τῶν ἀδικουμένων