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to eat after the resurrection of the dead?” For if after the resurrection Jesus ate a second time both “a piece of a broiled fish and of a honeycomb,” and he was with his disciples for forty days, will there not then be eating? And concerning eating, it is clear that “blessed is he who will eat bread in the kingdom of the heavens” and the promise of the Lord himself that “you will be seated at the table of my Father, eating and drinking.” And the eating and drinking is known to him alone, since “what eye has not seen, nor ear heard, nor has entered into the heart of man, what things God has prepared for those who love him.” But since we have arrived at this topic, explaining the differences of souls, * and these things from truth itself and the model being complete, that the soul of a man is one thing, and that of an animal another, and he did not come to save the soul of the animal, but of man, because animals are not judged. For men inherit the kingdom of heaven and men are judged. “For these will go away into eternal judgment, and these into eternal life,” says the Only-Begotten. 40. But what of those who examine the questions? When they arrive and do not grasp the clarity of the saying, they are vexed, thinking things contrary to themselves rather than seeking things useful to themselves, since for example Matthew says two demoniacs, but Luke recounts concerning one. For one of the evangelists also says that the thieves who were crucified with him blasphemed him, but the other did not, for not only did they both not blaspheme, but he even signifies the defense of the one. For “he rebuked the other, and said that you do not fear God, for we are under the same judgment, but this holy one has done nothing wrong.” And in addition to this he cried out, saying, “Remember me, Jesus, when you come into your kingdom,” and the Savior said to him that “Amen I say to you, today 3.78 you will be with me in paradise.” And these things seem to have a discrepancy in the scripture. But all things are smooth. For even if in Matthew there are two demoniacs, with Luke they are the same ones. But since the scripture is accustomed to give the reasons for things done, for this reason Luke does not mention the two, but the one. For there were two who were healed of the demons, but one remained in the faith, while the other strayed. Therefore, on account of remaining in the faith he followed Jesus, as the gospel has it, “to whatever place he departed.” For this reason he omitted the one and made mention of the one in the kingdom of heaven. And nothing is contrary to the finding of the truth. 41. And now the gospel also recounts another reason similar to this account, as concerning one. The Lord cleansed ten lepers and the nine, having departed, did not give glory to God, but the one, having returned, remained, who was also praised by the Lord, as he said, “Ten lepers were cleansed. Why did not one of them return to give glory to God, but only this foreigner?” And you see that on account of the perceptiveness and the work of gratitude of the one, he makes mention instead of the ten. And likewise since the one evangelist made mention concerning thieves. For we are accustomed to say singulars as plurals and plurals as singulars. For we say that “we have related to you” and “we have seen you” and “we have come to you,” and it is not two who are speaking, but one who is present, and the one, according to the custom of usage, recounts in the plural from the person of many. Thus the account of the gospel has included it in the plural, but the other recounts that one was the blasphemer, but one confessed and obtained salvation. And you see how all things of the truth are clear and there is nothing contrary in the scripture. But going through all these things according to the scripture, we have driven the narrative of the discourse, as I think, to great length. And may it be that we labor in the breadth of the discourse, but refute those against the truth *, but cheer the sons of it through the

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ἐσθίειν μετὰ τὴν τῶν νεκρῶν ἀνάστασιν;» εἰ γὰρ μετὰ ἀνάστασιν δεύτερον βέβρωκεν ὁ Ἰησοῦς καὶ «ἐξ ἰχθύος ὀπτοῦ μέρος καὶ ἀπὸ μελισσίου κηρίον», καὶ συνηυλίσθη τοῖς μαθηταῖς δι' ἡμερῶν τεσσαράκοντα, ἆρα οὐκ ἔσται βρῶσις; καὶ περὶ μὲν βρώσεως σαφές ἐστιν ὅτι «μακάριος ὃς φάγεται ἄρτον ἐν τῇ βασιλείᾳ τῶν οὐρανῶν» καὶ αὐτοῦ τοῦ κυρίου ἡ ὑπόσχεσις ὅτι «ἔσεσθε καθήμενοι ἐπὶ τῆς τραπέζης τοῦ πατρός μου ἐσθίοντες καὶ πίνοντες». καὶ τὸ μὲν ἐσθίειν καὶ πίνειν αὐτῷ μόνῳ ἔγνωσται, ἐπειδὴ «ἃ ὀφθαλμὸς οὐκ εἶδε καὶ οὖς οὐκ ἤκουσεν, οὔτε ἐπὶ καρδίαν ἀνθρώπου ἀνέβη, ὅσα ἡτοίμασεν ὁ θεὸς τοῖς ἀγαπῶσιν αὐτόν». ἀλλ' ἐπειδὴ ἐφθάσαμεν ἐπὶ τῷ τόπῳ τούτῳ, τὰς διαφορὰς τῶν ψυχῶν ὑφηγούμενοι, * καὶ ταῦτα ἐξ αὐτῆς τῆς ἀληθείας καὶ τοῦ ὑποδείγματος ἐντελοῦς ὄντος, ὅτι ἄλλη μὲν ψυχὴ ἀνθρώπου, ἄλλη δὲ κτήνους, καὶ οὐκ ἦλθε σῶσαι τὴν ψυχὴν τοῦ κτήνους, ἀλλὰ τοῦ ἀνθρώπου, διότι τὰ κτήνη οὐ κρίνεται. ἄνθρωποι μὲν γὰρ κληρονομοῦσι βασιλείαν οὐρανῶν καὶ ἄνθρωποι κρίνονται. «ἀπελεύσονται γὰρ οὗτοι εἰς κρίσιν αἰώνιον καὶ οὗτοι εἰς ζωὴν αἰώνιον,» φησὶν ὁ μονογενής. 40. Τί δὲ οἱ τὰ ζητήματα κατοπτεύοντες; ἐπὰν φθάσωσι καὶ μὴ καταλάβωσι τοῦ ῥητοῦ τὴν σαφήνειαν, ἀσχάλλουσιν μᾶλλον ἀντίθετα ἑαυτοῖς διανοούμενοι ἤπερ χρήσιμα ἑαυτοῖς θηρώμενοι, ἐπειδὴ γὰρ ὁ Ματθαῖός φησι δύο δαιμονιζόμενοι, ὁ δὲ Λουκᾶς περὶ ἑνὸς διηγεῖται. καὶ γὰρ καὶ εἷς τῶν εὐαγγελιστῶν λέγει ὅτι οἱ λῃσταὶ οἱ συνεσταυρωμένοι ἐβλασφήμουν αὐτόν, ὁ δὲ ἄλλος οὐχί, ὅτι οὐ μόνον οὐκ ἐβλασφήμουν οἱ ἀμφότεροι, ἀλλὰ καὶ ἀπολογίαν τοῦ ἑνὸς σημαίνει. καὶ γὰρ «ἐπετίμα τῷ ἑτέρῳ, καὶ ἔλεγεν ὅτι οὐ φοβῇ σὺ τὸν θεόν, ὅτι ἐν τῷ αὐτῷ κρίματι ἐσμέν, οὗτος δὲ ὁ ἅγιος οὐδὲν ἄτοπον ἐποίησε». καὶ πρὸς ἐπὶ τούτοις ἐπεφώνει λέγων «μνήσθητί μου, Ἰησοῦ, ὅταν ἔλθῃς ἐν τῇ βασιλείᾳ σου», καὶ τοῦ σωτῆρος πρὸς αὐτὸν εἰπόντος ὅτι «ἀμὴν λέγω σοι, σήμερον 3.78 μετ' ἐμοῦ ἔσῃ ἐν τῷ παραδείσῳ». ἔοικε δὲ ταῦτα ὡς διαφωνίαν ἔχοντα ἐν τῇ γραφῇ. ἀλλὰ πάντα λεῖα ὑπάρχει. κἄν τε γὰρ ἐν τῷ Ματθαίῳ δύο εἰσὶ δαιμονιζόμενοι, παρὰ τῷ Λουκᾷ οἱ αὐτοὶ ὑπάρχουσιν. ἀλλ' ἐπειδὴ εἴωθεν ἡ γραφὴ προφάσεις διδόναι τῶν εἰργασμένων, τούτου ἕνεκα οὐ μνημονεύει Λουκᾶς τῶν δύο, ἀλλὰ τοῦ ἑνός. δύο μὲν γὰρ ἦσαν οἱ ἀπὸ τῶν δαιμονίων τεθεραπευμένοι, εἷς δὲ παρέμεινε τῇ πίστει, ὁ δὲ ἕτερος ἐξώκειλε. διὰ τοίνυν τὴν παραμονὴν τῆς πίστεως ἠκολούθει τῷ Ἰησοῦ, ὡς ἔχει τὸ εὐαγγέλιον, «εἰς οἷον ἀπήρχετο τόπον». τούτου ἕνεκα τὸν ἕνα παρέλιπε καὶ τοῦ ἑνὸς τοῦ ἐν τῇ βασιλείᾳ τῶν οὐρανῶν ἐπεμνήσθη. καὶ οὐδὲν ἐναντιοῦται πρὸς τὴν τῆς ἀληθείας εὕρεσιν. 41. Ἤδη δὲ καὶ ἑτέραν πρόφασιν ὁμοίαν ταύτης τῆς ὑποθέσεως τὸ εὐαγγέλιον διηγεῖται ὡς περὶ ἑνός. ὁ κύριος δέκα λεπροὺς ἐκαθάρισε καὶ οἱ ἐννέα ἀπελθόντες οὐκ ἔδωκαν δόξαν τῷ θεῷ, ὁ δὲ εἷς ὑποστρέψας ἔμεινεν, ὁ καὶ ὑπὸ κυρίου ἐγκωμιαζόμενος, καθὸ ἔφη «δέκα λεπροὶ ἐκαθαρίσθησαν. διὰ τί οὐδὲ εἷς ἐξ αὐτῶν ὑπέστρεψε δοῦναι δόξαν τῷ θεῷ, ἀλλὰ μόνος οὗτος ὁ ἀλλογενής;» καὶ ὁρᾷς ὅτι διὰ τὸ εὐαίσθητον καὶ τὸ τῆς εὐγνωμοσύνης ἔργον τοῦ ἑνὸς ἀντὶ τῶν δέκα μνημονεύει. ὡσαύτως δὲ ἐπειδὴ ὁ εἷς εὐαγγελιστὴς περὶ λῃστῶν ἐμνημόνευσεν. εἰώθαμεν γὰρ τὰ ἑνικὰ πληθυντικὰ λέγειν καὶ τὰ πληθυντικὰ ἑνικά. φάσκομεν γὰρ ὅτι «διηγησάμεθα ὑμῖν» καὶ «ἑωράκαμεν ὑμᾶς» καὶ «ἥκαμεν πρὸς ὑμᾶς», καὶ οὐ δύο οἱ λέγοντες, ἀλλὰ εἷς ὁ παρών, ὁ δὲ εἷς κατὰ τὴν συνήθειαν τῆς χρήσεως ἐκ προσώπου πολλῶν πληθυντικῶς διηγεῖται. οὕτω πληθυντικῶς περιείληφεν ἡ τοῦ εὐαγγελίου ὑπόθεσις, ὁ δὲ ἕτερος διηγεῖται ὅτι εἷς μὲν ἦν ὁ βλάσφημος, ὁ δὲ εἷς ἐξωμολογεῖτο καὶ ἔτυχε σωτηρίας. καὶ ὁρᾷς ὡς πάντα τὰ τῆς ἀληθείας σαφῆ ὑπάρχει καὶ οὐδὲν ἐναντίον ἐν τῇ γραφῇ. ἀλλὰ πάντα ταῦτα κατὰ τὴν γραφὴν διεξιόντες εἰς πλάτος ἠλάσαμεν ὡς οἶμαι τοῦ λόγου τὸ διήγημα. καὶ γένοιτο μὲν ἡμᾶς κάμνειν τῷ πλάτει τοῦ λόγου, ἐλέγχειν δὲ τοὺς κατὰ τῆς ἀληθείας *, εὐφραίνειν δὲ τοὺς υἱοὺς ταύτης διὰ τῶν