Homilies on the Psalms 45.1–48.1

Basil of Caesarea · Homilies on the Psalms · ca. 360-378 · Caesarea · 8 passages

Greek text: PG 29.English: Claude (claude-opus-5-5), public domain (CC0).

Chapter 45

45.1PG 29:413

Εἰς τὸ τέλος ὑπὲρ τῶν υἱῶν Κορέ· ὑπὲρ τῶν τ. Προφητείαν μοι δοκεῖ περιέχειν ὁ ψαλμὸς περὶ τῶν κατὰ τὸ τέλος. “Ὅπερ τέλος εἰδὼς καὶ ὁ Παῦλος, φησίν" Εἶτα τὸ τέλος, ὅταν παραδῷ τὴν βασιλείαν τῷ Θεῷ καὶ Πατρί. Ἢ ἐπειδὴ αἱ πράξεις ἡμῶν ἀπάγουσιν ἡμᾶς πρὸς τὸ τέλος, ἑκάστη τὸ οἰκεῖον ἑαυτῇ, ἡ μὲν ἀγαθὴ πρὸς τὴν μακαριότητα, ἢ δὲ φαύλη πρὸς τὴν αἰωνίαν κατάκρισιν" αἱ δὲ παρὰ τοῦ Πνεύματος ἐν τῷ ψαλμῷ τούτῳ παραδιδόμεναι συμβουλαὶ πρὸς τὸ ἀγαθὸν τέλος ἀπάγουσι τοὺς πειθομένους " τούτου ἕνεκεν ἐπιγέγραπται Εἰς τὸ τέλος ὡς τῆς ἀναφορᾶς τῶν διδαγμάτων ἐπὶ τὸ μακάριον τέλος τῆς ἀνθρωπίνης ζωῆς ὑπαρχούσης. ᾿Υπὲρ τῶν υἱῶν Κορέ. Τοῖς δὲ υἱοῖς Κορὲ καὶ οὗτος εἴρηται ὁ ψαλμὸς, οὖς οὐ διαιρεῖ τὸ Πνεῦμα τὸ ἅγιον, διότι ὥσπερ μιᾷ ψυχῇ καὶ μιᾷ φωνῇ μετὰ πάσης τῆς πρὸς ἀλλήλους συμφωνίας τοὺς προφητικοὺς λόγους προΐεντο· μηδὲν τοῦ ἑτέρου αὐτῶν παρὰ τοὺς λοιποὺς προφητεύσαντος, ἀλλ᾽ ἴσου αὐτοῖς τοῦ προφητικοῦ χαρίσματος δωρηθέντος διὰ τὸ ἴσον αὐτῶν τῆς πρὸς ἀλλήλους εἰς τὰ καλὰ διαθέσεως. Ὑπὲρ δὲ τῶν κρυφίων εἴρηται ὁ ψαλμός" τουτέστιν, ὑπὲρ ἀποῤῥήτων, καὶ τῶν ἐν μυστηρίῳ κεκρυμμένων. Γενόμενος δὲ ἐν τοῖς κατὰ μέρος ῥητοῖς τοῦ ψαλμοῦ, μαθήσῃ τὸ κεκρυμμένον τῶν λόγων" καὶ ὅτι οὐ τοῦ τυχόντος ἐστὶν ἐνιδεῖν τοῖς θείοις μυστηρίοις, ἣ μόνου τοῦ δυναμένου γενέσθαι τῆς ἐπαγγελίας ἐναρμόνιον ὄργανον, ὥστε ἀντὶ ψαλτηρίου κινεῖσθαι αὐτοῦ τὴν ψυχὴν ὑπὸ τοῦ ἐνεργοῦντος αὐτῇ ἁγίου Πνεύματος. Ὃ Θεὸς ἡμῶν καταφυγὴ καὶ δύναμις, βοηθὸς ἐν θλίψεσι ταῖς εὑρούσαις ἡμᾶς σφόδρα. Πολλῆς βοηθείας δέεται πᾶς ἄνθρωπος, διὰ τὴν ἐκ φύσεως προσοῦσαν αὐτῷ ἀσθένειαν, πολλῶν αὐτῷ προσπιπτόντων ἀνιαρῶν καὶ ἐπιπόνων. Τὴν οὖν ἐκ πάντων τῶν περιστατικῶν καταφυγὴν ἐπιζητῶν, ὥσπερ ἐπὶ ἄσυλον φεύγων χωρίον, ἣ ἐπί τινα κορυφὴν ὀξεῖαν καρτερῷ τείχει περιειλημμένην καταφεύγων, διὰ τὴν τῶν πολεμίων ἐπιδρομήν᾽ οὕτως ἐπὶ τὸν Θεὸν καταφεύγει, μόνην εἶναι ἡγούμενος ἀνάπαυσιν τὴν ἐν αὐτῷ διαμονήν. Ὅτι μὲν οὖν ἐπὶ τὸν Θεὸν ἡ καταφυγὴ παρὰ πᾶσιν ὡμολόγηται, πολλὴν δὲ πλάνην καὶ σύγχυσιν ὁ ἐχθρὸς ἐνεποίησε περὶ τὴν τοῦ σώζοντος ἐκλογήν. Ἐπιβουλεύων γὰρ ὡς πολέμιος, πάλιν τοὺς ἐπιβουλευθέντας αὐτῷ προσφεύγειν ὡς φύλακι, ὥστε διπλοῦν αὐτοῖς περιίστασθαι τὸ κακόν" ἣ βιαίως ληφθεῖσιν, ἢ ἐξ ἀπάτης ἀπολομένοις. Διὰ τοῦτο πρὸς δαίμονας καὶ εἴδωλα καταφεύγουσιν οἱ ἄπιστοι, τοῦ ὄντως Θεοῦ τὴν γνῶσιν ὑπὸ τῆς παρὰ τοῦ διαβόλου γενομένης αὐτοῖς συγχύσεως ἀφαιρεθέντες. Καὶ οἱ ἐπιγινώσκοντες δὲ τὸν Θεὸν περὶ τὴν τῶν πραγμάτων διάκρισιν σφάλλονται, ἀπαιδεύτως τὰς αἰτήσεις τῶν συμφερόντων ποιούμενοι, καὶ αἰτοῦντές τινα ὡς ἀγαθὰ, οὐκ ἐπὶ συμφέροντι πολλάκις αὐτῶν, καὶ φεύγοντες ἄλλα ὡς πονηρὰ, πολλὴν αὐτοῖς ἐνίοτε τὴν ὠφέλειαν φέροντα. Οἷον, νοσεῖ τις; Φεύγων τὸ ἐκ τῆς νόσου ἐπίπονον, εὔχεται τὴν ὑγίειαν. ᾿Απέβαλε χρήματα; Περιώδυνός ἐστι τῇ ζημίᾳ. Ἔστι δὲ πολλάκις καὶ ἡ νόσος ὠφέλιμος, ὅταν παιδαγωγεῖν μέλλῃ τὸν ἁμαρτάνοντα - καὶ ἡ ὑγίεια βλαβερὰ, ὅταν ἐφόδιον γίνηται πρὸς ἁμαρτίαν τῷ ἔχοντι. Οὕτω καὶ χρήματα ἤδη τισὶν ὑπηρεσία πρὸς ἀκολασίαν ἐγένετο" καὶ πενία πολλοὺς ἐσωφρόνισε τῶν ὡρμημένων κακῶς. Μήτε οὖν φύγῃς ἃ μὴ δεῖ, μὴτε προσφύγῃς ᾧ μὴ δεῖ. ᾿Αλλ᾽ ἕν σοι φευκτὸν ἤτω, ἡ ἁμαρτία, καὶ μία καταφυγὴ ἐκ τῶν κακῶν, ὁ Θεός. Μὴ πεποίθετε ἐπ᾽ ἄρχοντας " μὴ ἐπαίρεσθε ἐπὶ πλούτου ἀδηλότητι" μὴ φρονεῖτε ἐπὶ δυνάμει σώματος " μὴ τῆς ἀνθρωπίνης δόξης τὸ περιφανὲς διώκετε. Οὐδὲν τούτων σώζει" πάντα πρόσκαιρα, πάντα ἀπατηλά. Μία καταφυγὴ, ὁ Θεός. Ἐπικατάρατος ἄνθρωπος ὁ τὴν ἐλπίδα ἔχων ἐπ᾽ ἄνθρωπον, ἣ ἐπί τι τῶν ἀνθρωπίνων. Ὁ Θεὸς οὖν ἡμῶν καταφυγὴ καὶ δύναμις. Τῷ δυναμένῳ λέγειν, Πάντα ἰσχύω ἐν τῷ ἐνδυναμοῦντί με Χριστῷ, δύναμίς ἔστιν ὁ Θεός. Πολλῶν μὲν οὖν ἐστιν εἰπεῖν, Ὁ Θεὸς ἡμῶν καταφυγή" καὶ τὸ, Κύριε, καταφυγὴ ἐγενήθης ἡμῖν" τὸ δὲ ἀπὸ τῆς αὐτῆς διαθέσεως εἰπεῖν τῷ Προφήτῃ πάνυ ὀλίγων. Ὀλίγοι γὰρ οἱ μὴ τεθαυμακότες τὰ ἀνθρώπινα, ἀλλ᾽ ὅλοι ἠρτημένοι τοῦ Θεοῦ, καὶ αὐτὸν ἀναπνέοντες, καὶ πᾶσαν ἐλπίδα καὶ πεποίθησιν ἔχοντες. Καὶ ἐλέγχει γε ἡμᾶς τὰ πράγματα, ὅταν ἐν ταῖς θλίψεσιν ἐπὶ πάντα μᾶλλον ἣ ἐπὶ τὸν Θεὸν τρέχωμεν. Νοσεῖ τὸ παιδίον; Καὶ σὺ τὸν ἐπαοιδὸν περισκοπεῖς, ἢ τὸν τοὺς περιέργους χαρακτῆρας τοῖς τραχήλοις τῶν ἀναιτίων νηπίων περιτιθέντα " ἣ τό γε τελευταῖον ἐπὶ τὸν ἰατρὸν ἔρχῃ καὶ τὰ φάρμακα, τοῦ δυναμένου σώζειν καταμελήσας. Κἂν ἐνύπνιόν σε ἐκταράξῃ, πρὸς τὸν ὀνειροσκόπον τρέχεις. Κἂν φοβηθῇς ἐχθρὸν, προστάτην ἕνα τῶν ἀνθρώπων περινοεῖς. Καὶ ὅλως ἐφ᾽ ἑκάστης χρείας ἐλέγχῃ, ῥήματι

Eis to telos hyper tōn huiōn Kore; hyper tōn t. Prophēteian moi dokei periechein ho psalmos peri tōn kata to telos. “Hoper telos eidōs kai ho Paulos, phēsin" Eita to telos, hotan paradǭ tēn basileian tǭ Theǭ kai Patri. Ē epeidē hai praxeis hēmōn apagousin hēmas pros to telos, hekastē to oikeion heautę̄, hē men agathē pros tēn makariotēta, ē de phaulē pros tēn aiōnian katakrisin" hai de para tou Pneumatos en tǭ psalmǭ toutǭ paradidomenai symboulai pros to agathon telos apagousi tous peithomenous " toutou heneken epigegraptai Eis to telos hōs tēs anaphoras tōn didagmatōn epi to makarion telos tēs anthrōpinēs zōēs hyparchousēs. ᾿Yper tōn huiōn Kore. Tois de huiois Kore kai houtos eirētai ho psalmos, ous ou diairei to Pneuma to hagion, dioti hōsper mią psychę̄ kai mią phōnę̄ meta pasēs tēs pros allēlous symphōnias tous prophētikous logous proïento; mēden tou heterou autōn para tous loipous prophēteusantos, all᾽ isou autois tou prophētikou charismatos dōrēthentos dia to ison autōn tēs pros allēlous eis ta kala diatheseōs. Hyper de tōn kryphiōn eirētai ho psalmos" toutestin, hyper aporrhētōn, kai tōn en mystēriǭ kekrymmenōn. Genomenos de en tois kata meros rhētois tou psalmou, mathēsę̄ to kekrymmenon tōn logōn" kai hoti ou tou tychontos estin enidein tois theiois mystēriois, hē monou tou dynamenou genesthai tēs epangelias enarmonion organon, hōste anti psaltēriou kineisthai autou tēn psychēn hypo tou energountos autę̄ hagiou Pneumatos. Ho Theos hēmōn kataphygē kai dynamis, boēthos en thlipsesi tais heurousais hēmas sphodra. Pollēs boētheias deetai pas anthrōpos, dia tēn ek physeōs prosousan autǭ astheneian, pollōn autǭ prospiptontōn aniarōn kai epiponōn. Tēn oun ek pantōn tōn peristatikōn kataphygēn epizētōn, hōsper epi asylon pheugōn chōrion, hē epi tina koryphēn oxeian karterǭ teichei perieilēmmenēn katapheugōn, dia tēn tōn polemiōn epidromēn᾽ houtōs epi ton Theon katapheugei, monēn einai hēgoumenos anapausin tēn en autǭ diamonēn. Hoti men oun epi ton Theon hē kataphygē para pasin hōmologētai, pollēn de planēn kai synchysin ho echthros enepoiēse peri tēn tou sōzontos eklogēn. Epibouleuōn gar hōs polemios, palin tous epibouleuthentas autǭ prospheugein hōs phylaki, hōste diploun autois periistasthai to kakon" hē biaiōs lēphtheisin, ē ex apatēs apolomenois. Dia touto pros daimonas kai eidōla katapheugousin hoi apistoi, tou ontōs Theou tēn gnōsin hypo tēs para tou diabolou genomenēs autois synchyseōs aphairethentes. Kai hoi epiginōskontes de ton Theon peri tēn tōn pragmatōn diakrisin sphallontai, apaideutōs tas aitēseis tōn sympherontōn poioumenoi, kai aitountes tina hōs agatha, ouk epi sympheronti pollakis autōn, kai pheugontes alla hōs ponēra, pollēn autois eniote tēn ōpheleian pheronta. Hoion, nosei tis? Pheugōn to ek tēs nosou epiponon, euchetai tēn hygieian. ᾿Apebale chrēmata? Periōdynos esti tę̄ zēmią. Esti de pollakis kai hē nosos ōphelimos, hotan paidagōgein mellę̄ ton hamartanonta - kai hē hygieia blabera, hotan ephodion ginētai pros hamartian tǭ echonti. Houtō kai chrēmata ēdē tisin hypēresia pros akolasian egeneto" kai penia pollous esōphronise tōn hōrmēmenōn kakōs. Mēte oun phygę̄s ha mē dei, mēte prosphygę̄s hǭ mē dei. ᾿All᾽ hen soi pheukton ētō, hē hamartia, kai mia kataphygē ek tōn kakōn, ho Theos. Mē pepoithete ep᾽ archontas " mē epairesthe epi ploutou adēlotēti" mē phroneite epi dynamei sōmatos " mē tēs anthrōpinēs doxēs to periphanes diōkete. Ouden toutōn sōzei" panta proskaira, panta apatēla. Mia kataphygē, ho Theos. Epikataratos anthrōpos ho tēn elpida echōn ep᾽ anthrōpon, hē epi ti tōn anthrōpinōn. Ho Theos oun hēmōn kataphygē kai dynamis. Tǭ dynamenǭ legein, Panta ischyō en tǭ endynamounti me Christǭ, dynamis estin ho Theos. Pollōn men oun estin eipein, Ho Theos hēmōn kataphygē" kai to, Kyrie, kataphygē egenēthēs hēmin" to de apo tēs autēs diatheseōs eipein tǭ Prophētę̄ pany oligōn. Oligoi gar hoi mē tethaumakotes ta anthrōpina, all᾽ holoi ērtēmenoi tou Theou, kai auton anapneontes, kai pasan elpida kai pepoithēsin echontes. Kai elenchei ge hēmas ta pragmata, hotan en tais thlipsesin epi panta mallon hē epi ton Theon trechōmen. Nosei to paidion? Kai sy ton epaoidon periskopeis, ē ton tous periergous charaktēras tois trachēlois tōn anaitiōn nēpiōn peritithenta " hē to ge teleutaion epi ton iatron erchę̄ kai ta pharmaka, tou dynamenou sōzein katamelēsas. Kan enypnion se ektaraxę̄, pros ton oneiroskopon trecheis. Kan phobēthę̄s echthron, prostatēn hena tōn anthrōpōn perinoeis. Kai holōs eph᾽ hekastēs chreias elenchę̄, rhēmati

“To the end, for the sons of Korah; for the hidden things.” The psalm seems to me to contain a prophecy about the things at the end. Paul too knew this end, when he says, “Then comes the end, when he hands over the kingdom to God and the Father.” Or else: since our actions lead us to the end, each to its own (the good to blessedness, the base to eternal condemnation), and the counsels handed down by the Spirit in this psalm lead those who obey them to the good end, for this reason it is inscribed “To the end,” since the teachings refer to the blessed end of human life. “For the sons of Korah.” This psalm too is spoken to the sons of Korah, whom the Holy Spirit does not divide, because they sent forth their prophetic words as with one soul and one voice, in full harmony with one another, none of them prophesying anything beyond the rest; the prophetic gift was given them equally because of their equal disposition toward one another in what is good. And the psalm is spoken “for the hidden things,” that is, for things unspeakable and hidden in mystery. When you come to the individual words of the psalm, you will learn what is hidden in its words, and that it does not belong to just anyone to look into the divine mysteries, but only to one who can become an instrument in tune with the promise, so that, in place of a psaltery, his soul is moved by the Holy Spirit at work in it. “God is our refuge and strength, a helper in the afflictions that have found us exceedingly.” Every human being needs much help, because of the weakness natural to him, since many painful and toilsome things fall upon him. Seeking, then, a refuge from all his circumstances, like one fleeing to an inviolable place, or taking refuge on some steep summit enclosed by a strong wall because of the enemies' raid, so he flees to God, thinking that the only rest is to remain in him. Now that the refuge is in God is agreed by all; but the enemy has caused much error and confusion about the choice of the one who saves. For, plotting as an enemy, he again [makes] those he has plotted against flee to him as to a guardian, so that a double evil surrounds them: they are either taken by force or destroyed by deceit. That is why unbelievers flee to demons and idols, robbed of the knowledge of the true God by the confusion the devil has brought on them. And even those who know God err in discerning things, making their requests for what is profitable without instruction, asking for some things as good which are often not to their profit, and fleeing other things as evil which sometimes bring them great benefit. For example, is someone sick? Fleeing the pain of the sickness, he prays for health. Has he lost money? He is grief-stricken at the loss. But often sickness is beneficial, when it is going to discipline the sinner, and health harmful, when it becomes provision for sin to the one who has it. So too money has before now served some for licentiousness, and poverty has brought to their senses many who were badly inclined. Do not, then, flee what you should not, nor flee to what you should not. Let one thing be shunned by you, sin; and let there be one refuge from evils, God. Do not trust in rulers; do not be lifted up by the uncertainty of riches; do not be proud of bodily strength; do not pursue the splendor of human glory. None of these saves; all are fleeting, all deceptive. One refuge: God. “Cursed is the man who has his hope in man,” or in anything human. [2] “God,” then, “is our refuge and strength.” To the one who can say, “I can do all things in Christ who strengthens me,” God is strength. Many can say, “God is our refuge,” and, “Lord, you have become our refuge”; but very few can say it from the same disposition as the prophet. For few are those who have not admired human things, but hang wholly on God and breathe him and have all their hope and confidence in him. And events convict us, when in afflictions we run to anything rather than to God. Is your child sick? You look around for the enchanter, or for the one who hangs curious characters on the necks of innocent infants; or at last you go to the doctor and the medicines, neglecting the one who is able to save. If a dream troubles you, you run to the dream-interpreter. If you fear an enemy, you think up some human being as patron. And in general, in every need you are convicted, in word

Ps 46:1 (45:2 LXX) (quotation, high confidence) · 1 Cor 15:24 (quotation, high confidence) · Ps 146:3 (145:3 LXX) (quotation, high confidence) · 1 Tim 6:17 (quotation, high confidence) · Jer 17:5 (quotation, high confidence) · Phil 4:13 (quotation, high confidence) · Ps 90:1 (89:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Basil explains the title of Ps 46 (the end, the sons of Korah, the hidden things) and begins on its first verse: everyone needs a refuge, but the devil confuses the choice of a savior; Christians too seek health or wealth that may harm them, and run to enchanters, amulets, doctors and dream-interpreters instead of to God, the one refuge.

Basil comments on Ps 46 (LXX 45), whose LXX title is “To the end, for the sons of Korah, for the hidden things” (the scan breaks off after “for the”). Quotations: 1 Cor 15:24; Ps 46:1 (LXX 45:2); Ps 146:3 (LXX 145:3); 1 Tim 6:17; Jer 17:5; Phil 4:13; Ps 90:1 (LXX 89:1). In the clause about the devil a verb such as “makes” is missing in the Greek and is supplied in brackets. Basil's criticism of amulets and enchanters is translated as written. The marker [2] shows where Migne's section 2 begins. The sentence continues in 45.1.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): Κυρέ" → Κορέ·; δοχεῖ → δοκεῖ; χατὰ τὸ → κατὰ τὸ; Παῦλας, → Παῦλος,; ἑχάστη τὸ → ἑκάστη τὸ; μαχαριότητα, → μακαριότητα,; χατάχρισιν" → κατάκρισιν"; συμδουλαὶ → συμβουλαὶ; ἕνεχεν → ἕνεκεν; διδαγμάπων → διδαγμάτων; μαχάριον → μακάριον; Β ὑπαρχούσης. → ὑπαρχούσης.; προφητιχοὺς → προφητικοὺς; προῖεντο" → προΐεντο·; προφητεύααντος, → προφητεύσαντος,; προφητιχοῦ → προφητικοῦ; 'γπὲρ → Ὑπὲρ; χρυφίων → κρυφίων; εἴρτται → εἴρηται; χεχρυμμένων. → κεκρυμμένων.; χατὰ μέρος → κατὰ μέρος; χεχρυμμένον → κεκρυμμένον; ΟἽ ὥστε → ὥστε; χινεῖσθαι → κινεῖσθαι; ἐγ θλίψεσι → ἐν θλίψεσι; Πολλὲς → Πολλῆς; ἐχ φύσεως → ἐκ φύσεως; ἐχ πάντων → ἐκ πάντων; περιστατιχῶν → περιστατικῶν; χαταφυγὴν → καταφυγὴν; χορυφὴν → κορυφὴν; χαρτερῷ → καρτερῷ; χαταφεύγει, → καταφεύγει,; ἡγούμενο: → ἡγούμενος; χαταφυγὴ παρὰ → καταφυγὴ παρὰ; ἐχλογήν. → ἐκλογήν.; ἙἘπιδουλεύων → Ἐπιβουλεύων; ἐπιδουλευθέντας → ἐπιβουλευθέντας; φύλαχι, → φύλακι,; αὐτοῖ; → αὐτοῖς; ανῶ, εἴδωλα → εἴδωλα; αὶ Θεοῦ → Θεοῦ; διαδόλου → διαβόλου; διάχρισιν → διάκρισιν; πολλάχις αὐτῶν, → πολλάκις αὐτῶν,; τωλλὴν → πολλὴν; Φεύγῶν → Φεύγων; ἐχ τῆς → ἐκ τῆς; ᾿Απέδαλε → ᾿Απέβαλε; πολλάχις καὶ → πολλάκις καὶ; βλαδερὰ, → βλαβερὰ,; χαχῶς. → κακῶς.; προσφύγῃης → προσφύγῃς; φευχτὸν → φευκτὸν; ἥτω, → ἤτω,; χαταφυγὴ ἐκ → καταφυγὴ ἐκ; χαχῶν, → κακῶν,; 858 τυ) οὐ δὰ [γυθηιὶ ἢϊ ρεοςϑιΐ οσύδοῖο. δὲς οἱ Ρογρο υἱϑπάυην δὲ] 68ὶ, ρεσοαία" ν] δἰ ἴσαι, δὲ απἷφιὶ δρέπι μοπί! ἰπ ποπιῖπε, δῖ ἴῃ δἰίᾳυδ γὰ ἰνιπεριφανὲς → περιφανὲς; διώχετε. → διώκετε.; πρόσχαιρα, → πρόσκαιρα,; ἄγθρωπον, → ἄνθρωπον,; ᾧ, Ὁ → Ὁ; ἐγδυναμοῦντί → ἐνδυναμοῦντί; ς ἀπὸ → ἀπὸ; τεθαυμαχότες → τεθαυμακότες; Ἡρτημένοι → ἠρτημένοι; Νοσεΐ → Νοσεῖ; πέερισχοπεῖς, → περισκοπεῖς,; χαραχτῆρας → χαρακτῆρας; τελενταῖον → τελευταῖον; φάρμαχα, → φάρμακα,; χαταμελήσας. → καταμελήσας.; ἐχταράξῃ, → ἐκταράξῃ,; ὀνειροσχόπον → ὀνειροσκόπον; φοδηθῇς → φοβηθῇς; ἑχάστης → ἑκάστης; ῥή- → ῥήματι.

Topics: Prayer

Cite (SBL): Basil, Hom. Ps. 45.1 (PG 29:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/45-1/#p-45-1). (abbreviation not yet checked)

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Translation: Translated by Claude from the Greek of Migne PG 29 (archive.org OCR; slips, Migne's Latin and notes removed as logged corrections; sections renumbered to Migne's divisions) and checked privately against FOTC 46 (Exegetic Homilies); the first homily on Psalm 14, not in FOTC, re-read against the Greek.

45.2PG 29:413

μὲν τὸν Θεὸν ὀνομάζων καταφυγὴν, ἔργῳ δὲ ἢ … τὴν ἐκ τῶν ἀνωφελῶν καὶ ματαίων βοήθειαν ἐπισπώμενος. Ἔστι δὲ τῷ δικαίῳ ἀληθινὴ βοήθεια ὁ Θεός. Ὥσπερ τις στρατηγὸς ὁπλιτικὸν γενναῖον ἐξηρτημένος ἕτοιμος ἀεὶ βοηθεῖν τῷ καταπονουμένῳ μέρει" οὕτως ὁ θεὸς βοηθὸς ἡμῶν ἐστι, καὶ … μεθοδείας τοῦ διαβόλου, ἀποστέλλων τὰ λειτουργικὰ πνεύματα πρὸς τὴν σωτηρίαν τῶν δεομένων. Εὐρίσκει δὲ ἡ θλίψις πάντα τὸν δίκαιον διὰ τὴν τοῦ βίου ἐπιτήδευσιν. Ὁ γὰρ ἐκκλίνων μὲν τὴν πλατεῖαν καὶ εὐρύχωρον ὁδὸν, ὁδεύων δὲ τὴν στενὴν καὶ τεθλιμμένην, εὑρίσκεται ὑπὸ τῶν θλίψεων. Ἐμψύχως τὸν λόγον ἐσχημάτισεν ὁ Προφήτης εἰπών" Ἐν θλίψεσι ταῖς εὑρούσαις ἡμᾶς σφόδρα. “Ὥσπερ γὰρ ζῶα ἔμψυχα καταλαμβάνουσιν ἡμᾶς, ἐργαζόμεναι ὑπομονὴν, καὶ διὰ τῆς ὑπομονῆς δοκιμὴν, καὶ διὰ τῆς δοκιμῆς ἐλπίδα. “Ὅθεν καὶ ὁ ᾿Απόστολός φῆσι" Διὰ πολλῶν θλίψεων δεῖ ἡμᾶς εἰσελθεῖν εἰς τὴν βασιλείαν τοῦ Θεοῦ καὶ, Πολλαὶ αἱ θλίψεις τῶν δικαίων. ᾿Αλλ᾽ ὁ γενναίως καὶ ἀταράχως τὸν ἐκ τῆς θλίψεως πειρασμὸν ὑπομείνας ἐρεῖ, ὅτι ᾿Εν τούτοις πᾶσιν ὑπερνικῶμεν διὰ τοῦ ἀγαπήσαντος ἡμᾶς. Καὶ τοσοῦτον ἀπέχει ἀπαυδᾶν καὶ ἀποκνεῖν ἐν ταῖς θλίψεσιν, ὅτι καὶ καυχήματος ἀφορμὴν τὸ ὑπερβάλλον τῶν κακῶν ποιεῖται λέγων, ὅτι Οὐ μόνον δὲ, ἀλλὰ καὶ καυχώμενοι ἐν ταῖς θλίψεσι. Διὰ τοῦτο οὐ φοβηθησόμεθα ἐν τῷ ταράσσεσθαι τὴν γῆν, καὶ μετατίθεσθαι ὄρη ἐν καρδίαις θαλασσῶν. Μέγα ἐπιδείκνυται τὸ στερέωμα τῆς εἰς Χριστὸν πεποιθήσεως ὁ Προφήτης, ὅτι κἄν πάντα ἄνω καὶ κάτω γίνηται, κἂν ἡ γῆ στρέφηται ταρασσομένη, κἂν τὰ ὄρη τὴν οἰκείαν ἕδραν καταλιπόντα, πρὸς τὰ μέσα μεθίσταται τῆς θαλάσσης" Οὐ φοβηθησόμεθα, διὰ τὸ ἔχειν τὸν Θεὸν καταφυγὴν καὶ δύναμιν καὶ βοηθὸν ἐν θλίψεσι ταῖς εὑρούσαις ἡμᾶς σφόδρα. Τίνος οὕτως ἀπτόητος ἡ καρδία, τίνος οὕτως ἀτάραχοι οἱ λογισμοὶ, ὥστε ἐν τῇ τηλικαύτῃ συγχύσει τετάσθαι τῇ διανοίᾳ πρὸς τὸν Θεὸν, καὶ διὰ τὴν πρὸς αὐτὸν ἐλπίδα, ἐπὶ μηδενὶ τῶν γινομένων ἐκπλήττεσθαι; Ἡμεῖς δὲ ἀνθρώπου ὀργὴν οὐχ ὑπομένομεν " ἣ κυνὸς ἐπιδραμόντος, ἣ ἄλλου τινὸς θηρίου, οὐ πρὸς θεὸν ἀποβλέπομεν τὸν βοηθὸν ἡμῶν ἐν ταῖς θλίψεσιν, ἀλλὰ διαπτοηθέντες πρὸς ἑαυτοὺς ἐπιστρεφόμεθα. Ἤχησαν καὶ ἐταράχθησαν τὰ ὕδατα αὐτῶν. Εἶπε γῆς ταραχὴν, καὶ ὀρῶν μετάθεσιν" λέγει καὶ θαλάσσης σάλον καὶ ἀνατροπὴν, μέσον τῶν ὁρέων τοῖς πελάγεσιν ἐμπιπτόντων. Ἤχησαν καὶ ἐταράχθησαν τὰ ὕδατα αὐτῶν " τῶν θαλασσῶν … ὕδασι ταραχὴν αὐτὰ τὰ ὅρη μὴ ἐνιδρυμένα τῇ θαλάσσῃ, ἀλλὰ τῷ οἰκείῳ σάλῳ πολὺν ἐμποιοῦντα τὸν κλόνον τοῖς ὕδασιν. Ὅτε τοίνυν ἡ μὲν γῇ ταράσσεται, ὕδατα δὲ θαλασσῶν ἠχήσει καὶ ἀναβρασθήσεται ἐκ βυθῶν, ὄρη δὲ μετατίθεται καὶ πολὺν ὑπομένει τὸν τάραχον, διὰ τὸ ὑπερδάλλον τῆς δυνάμεως τοῦ Κυρίου" τότε, φησὶν, ἀπτόητος ἡμῶν ἡ καρδία τοῦ … τῆς εἰς Θεὸν πεποιθήσεως. ἀσφαλεῖς καὶ βεβαίας ἔχειν ἐπὶ Θεὸν τὰς ἐλπίδας. ᾿Εταράχθησαν τὰ ὄρη ἐν τῇ κραταιότητι αὐτοῦ. Δύνασαι καὶ τροπικῶς ἐκλαβεῖν τὴν διάνοιαν τοῦ ῥητοῦ, ὄρη ὀνομάζων τοὺς μεγαλοφρονοῦντας ἐπὶ τῷ ἑαυτῶν μεγέθει, ἀγνοοῦντας δὲ τὴν τοῦ Θεοῦ κραταιότητα, καὶ ὑπερυψουμένους κατὰ τῆς γνώσεως τοῦ Θεοῦ, εἶτα νικωμένους ὑπὸ τῶν μετὰ δυνάμεως καὶ σοφίας πρεσβευόντων τὸν τῆς σοφίας λόγον, καὶ μετὰ τὴν συναίσθησιν τῆς ἑαυτῶν πτωχείας φοβουμένους τὸν Κύριον, καὶ ὑποταπεινουμένους τῇ κραταιότητι αὐτοῦ. Ἢ τάχα καὶ οἱ ἄρχοντες τοῦ αἰῶνος τούτου, καὶ πατέρες τῆς ἀπολλυμένης σοφίας, ὄρη καὶ αὐτοὶ λέγονται, ταρασσόμενοι ἐν τῇ τοῦ Χριστοῦ κραταιότητι, ἣν ἐν τῷ ἀγῶνι διὰ τοῦ σταυροῦ πρὸς τὸν τὸ κράτος ἔχοντα τοῦ θανάτου ἐπεδείξατο. Ἀπεκδυσάμενος γὰρ, ὥσπερ τις γενναῖος ἀγωνιστὴς, … ὁ ἐπάλαισε τὰς ἀρχὰς καὶ τὰς ἐξουσίας, καὶ Ἐδειγμάτισεν ἐν παῤῥησίᾳ, θριαμβεύσας αὐτοὺς ἐν τῷ ξύλῳ.

men ton Theon onomazōn kataphygēn, ergǭ de ē … tēn ek tōn anōphelōn kai mataiōn boētheian epispōmenos. Esti de tǭ dikaiǭ alēthinē boētheia ho Theos. Hōsper tis stratēgos hoplitikon gennaion exērtēmenos hetoimos aei boēthein tǭ kataponoumenǭ merei" houtōs ho theos boēthos hēmōn esti, kai … methodeias tou diabolou, apostellōn ta leitourgika pneumata pros tēn sōtērian tōn deomenōn. Euriskei de hē thlipsis panta ton dikaion dia tēn tou biou epitēdeusin. Ho gar ekklinōn men tēn plateian kai eurychōron hodon, hodeuōn de tēn stenēn kai tethlimmenēn, heurisketai hypo tōn thlipseōn. Empsychōs ton logon eschēmatisen ho Prophētēs eipōn" En thlipsesi tais heurousais hēmas sphodra. “Hōsper gar zōa empsycha katalambanousin hēmas, ergazomenai hypomonēn, kai dia tēs hypomonēs dokimēn, kai dia tēs dokimēs elpida. “Hothen kai ho ᾿Apostolos phēsi" Dia pollōn thlipseōn dei hēmas eiselthein eis tēn basileian tou Theou kai, Pollai hai thlipseis tōn dikaiōn. ᾿All᾽ ho gennaiōs kai atarachōs ton ek tēs thlipseōs peirasmon hypomeinas erei, hoti ᾿En toutois pasin hypernikōmen dia tou agapēsantos hēmas. Kai tosouton apechei apaudan kai apoknein en tais thlipsesin, hoti kai kauchēmatos aphormēn to hyperballon tōn kakōn poieitai legōn, hoti Ou monon de, alla kai kauchōmenoi en tais thlipsesi. Dia touto ou phobēthēsometha en tǭ tarassesthai tēn gēn, kai metatithesthai orē en kardiais thalassōn. Mega epideiknytai to stereōma tēs eis Christon pepoithēseōs ho Prophētēs, hoti kan panta anō kai katō ginētai, kan hē gē strephētai tarassomenē, kan ta orē tēn oikeian hedran kataliponta, pros ta mesa methistatai tēs thalassēs" Ou phobēthēsometha, dia to echein ton Theon kataphygēn kai dynamin kai boēthon en thlipsesi tais heurousais hēmas sphodra. Tinos houtōs aptoētos hē kardia, tinos houtōs atarachoi hoi logismoi, hōste en tę̄ tēlikautę̄ synchysei tetasthai tę̄ dianoią pros ton Theon, kai dia tēn pros auton elpida, epi mēdeni tōn ginomenōn ekplēttesthai? Hēmeis de anthrōpou orgēn ouch hypomenomen " hē kynos epidramontos, hē allou tinos thēriou, ou pros theon apoblepomen ton boēthon hēmōn en tais thlipsesin, alla diaptoēthentes pros heautous epistrephometha. Ēchēsan kai etarachthēsan ta hydata autōn. Eipe gēs tarachēn, kai orōn metathesin" legei kai thalassēs salon kai anatropēn, meson tōn horeōn tois pelagesin empiptontōn. Ēchēsan kai etarachthēsan ta hydata autōn " tōn thalassōn … hydasi tarachēn auta ta horē mē enidrymena tę̄ thalassę̄, alla tǭ oikeiǭ salǭ polyn empoiounta ton klonon tois hydasin. Hote toinyn hē men gę̄ tarassetai, hydata de thalassōn ēchēsei kai anabrasthēsetai ek bythōn, orē de metatithetai kai polyn hypomenei ton tarachon, dia to hyperdallon tēs dynameōs tou Kyriou" tote, phēsin, aptoētos hēmōn hē kardia tou … tēs eis Theon pepoithēseōs. asphaleis kai bebaias echein epi Theon tas elpidas. ᾿Etarachthēsan ta orē en tę̄ krataiotēti autou. Dynasai kai tropikōs eklabein tēn dianoian tou rhētou, orē onomazōn tous megalophronountas epi tǭ heautōn megethei, agnoountas de tēn tou Theou krataiotēta, kai hyperypsoumenous kata tēs gnōseōs tou Theou, eita nikōmenous hypo tōn meta dynameōs kai sophias presbeuontōn ton tēs sophias logon, kai meta tēn synaisthēsin tēs heautōn ptōcheias phoboumenous ton Kyrion, kai hypotapeinoumenous tę̄ krataiotēti autou. Ē tacha kai hoi archontes tou aiōnos toutou, kai pateres tēs apollymenēs sophias, orē kai autoi legontai, tarassomenoi en tę̄ tou Christou krataiotēti, hēn en tǭ agōni dia tou staurou pros ton to kratos echonta tou thanatou epedeixato. Apekdysamenos gar, hōsper tis gennaios agōnistēs, … ho epalaise tas archas kai tas exousias, kai Edeigmatisen en parrhēsią, thriambeusas autous en tǭ xylǭ.

naming God as your refuge, but in deed … drawing help from useless and vain things. But God is the true help of the righteous. As a general equipped with a noble body of heavy infantry is always ready to help the part of his line that is hard pressed, so God is our helper, and … the schemes of the devil, sending forth the ministering spirits for the salvation of those in need. And affliction finds every righteous man, because of the way of life he follows. For the one who turns aside from the broad and spacious way, and walks the narrow and afflicted one, is found by afflictions. The prophet shaped his words vividly when he said, “in the afflictions that have found us exceedingly.” For like living creatures they overtake us, producing endurance, and through endurance proven character, and through proven character hope. That is why the Apostle too says, “Through many afflictions we must enter the kingdom of God”; and, “Many are the afflictions of the righteous.” But the one who has endured the trial of affliction nobly and calmly will say, “In all these things we are more than conquerors through him who loved us.” And so far is he from flagging and shrinking in afflictions that he makes the very excess of evils an occasion for boasting, saying, “And not only this, but we also boast in afflictions.” [3] “Therefore we will not fear when the earth is troubled and the mountains are moved into the heart of the seas.” The prophet shows the great firmness of confidence in Christ: even if everything is turned upside down, even if the earth spins in turmoil, even if the mountains leave their own seat and are moved into the middle of the sea, “we will not fear,” because we have God as refuge and strength and helper in the afflictions that have found us exceedingly. Whose heart is so undaunted, whose thoughts so untroubled, that in such great confusion his mind is stretched toward God and, because of his hope in him, is struck with alarm at nothing that happens? But we cannot bear the anger of a man; or when a dog or some other beast rushes at us, we do not look to God, our helper in afflictions, but in panic turn back to ourselves. “Their waters roared and were troubled.” He spoke of the turmoil of the earth and the moving of the mountains; he speaks too of the tossing and overturning of the sea, as the mountains fall into the middle of the deep. “Their waters roared and were troubled,” the waters of the seas … … turmoil to the waters, the mountains themselves not being set firm in the sea, but by their own tossing causing much agitation to the waters. When, then, the earth is troubled, and the waters of the seas roar and boil up from the depths, and the mountains are moved and suffer great tumult because of the surpassing power of the Lord, then, he says, our heart is undaunted, because of … our confidence in God, [so as] to have hopes in God that are secure and firm. “The mountains were troubled by his might.” You can also take the sense of the saying figuratively, calling “mountains” those who think highly of their own greatness, but do not know the might of God, and exalt themselves against the knowledge of God; then they are conquered by those who proclaim the word of wisdom with power and wisdom, and after becoming aware of their own poverty they fear the Lord and are humbled by his might. Or perhaps the rulers of this age too, and the fathers of the wisdom that is perishing, are themselves called mountains, troubled by the might of Christ, which he showed in his contest through the cross against the one who has the power of death. For having stripped off, like a noble athlete, … the principalities and powers with whom he wrestled, he made a public example of them openly, triumphing over them on the wood.

Textual problem in this passage: see the notes.

Heb 1:14 (allusion, high confidence) · Matt 7:13 (allusion, high confidence) · Matt 7:14 (allusion, high confidence) · Ps 46:1 (45:2 LXX) (quotation, high confidence) · Rom 5:3 (quotation, high confidence) · Rom 5:4 (allusion, high confidence) · Acts 14:22 (quotation, high confidence) · Ps 34:19 (33:20 LXX) (quotation, high confidence) · Rom 8:37 (quotation, high confidence) · Ps 46:2 (45:3 LXX) (quotation, high confidence) · Ps 46:3 (45:4 LXX) (quotation, high confidence) · 2 Cor 10:5 (allusion, high confidence) · 1 Cor 2:6 (allusion, high confidence) · Heb 2:14 (allusion, high confidence) · Col 2:15 (quotation, high confidence)

Notes and citation

Summary: God is the true helper of the righteous, like a general who brings help where the line is pressed; afflictions find the righteous who walk the narrow way, but they produce endurance and hope, and the one who trusts in God fears nothing even if the earth is overturned, while we panic at a man's anger or a dog.

This section continues the sentence that ends 45.0; the marker [3] shows where Migne's section 3 begins. Two short gaps where Migne's Latin and notes stand in the scan are marked “…”; in the second, “the schemes of the devil” follows a lost verb (the scan keeps only the end of μεθοδείας). The text breaks off at the end of the section and resumes in 45.2. Quotations: Ps 46:1–3 (LXX 45:2–4); Acts 14:22; Ps 34:19 (LXX 33:20); Rom 8:37; Rom 5:3. Allusions: Heb 1:14; Matt 7:13–14; Rom 5:3–4.
The opening words are lost in the scan (marked “…”), and lines are lost after “because of” (where Migne's notes stand) and in the sentence about the athlete; “so as” is supplied in brackets. The final sentence paraphrases Col 2:15, with Basil's “on the wood” for “in it”. Quotations: Ps 46:3 (LXX 45:4); Col 2:15. Allusions: 2 Cor 10:5; 1 Cor 2:6; 1 Cor 1:20; Heb 2:14.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): θέμε ἰμ τ ποδίογ τεμρίνη οι υἱτίμς. 1} φυὶ ματι μὲν → μὲν; Εἶταν → …; ποιηΐπαγο, τὴν → τὴν; ἐχ τῶν → ἐκ τῶν; χαταπονουμένῳ → καταπονουμένῳ; ἀϑ το 86 οἱ ἰηἰγερὶ δ ἐγ υυ]αι οη 5 ἰϑηϊδιοπθιη γε. ἃ. δοπιέγιπὲ εἰ (ἀγα δαπὶ ἀσμῶ οδείας → … μεθοδείας; διαδόλου, → διαβόλου,; λειτουργιχὰ → λειτουργικὰ; Εὐρίσχει → Εὐρίσκει; δίχαιον → δίκαιον; ἐχχλίνων → ἐκκλίνων; εὑρίσχεται → εὑρίσκεται; καταλαμδάνουσιν → καταλαμβάνουσιν; δοχιμὴν, → δοκιμὴν,; δοχιμῆς → δοκιμῆς; ποι1λῶν → πολλῶν; θεῖν εἰς → εἰσελθεῖν εἰς; Ποι- → Πολλαὶ; «αὶ αἱ → αἱ; Β ἀταράχως → ἀταράχως; ἐχ τῆς → ἐκ τῆς; χκαὶ → καὶ; ἀποχνεῖν → ἀποκνεῖν; χαυχήματος → καυχήματος; ὸ ὑπερδάλλον τῶ → ὸ ὑπερβάλλον τῶ; χαχῶν → κακῶν; χαυχώμενοι → καυχώμενοι; ὅ. Διὰ → Διὰ; φοδηθησόμεθα ἐν → φοβηθησόμεθα ἐν; ταράσ → ταράσσεσθαι ; σεσθαι τὴν → τὴν; ἐπιδείχνυται → ἐπιδείκνυται; χἄν → κἄν; χάτω → κάτω; χἂν ἡ → κἂν ἡ; χἂν τὰ → κἂν τὰ; οἰχείαν → οἰκείαν; φοδηθησόμεθα, → φοβηθησόμεθα,; χαταφυγὴν → καταφυγὴν; δύναμεν → δύναμιν; τένος → τίνος; οὗτως → οὕτως; τηλιχαύτῃ → τηλικαύτῃ; γινομέγων → γινομένων; ἐχπλήττεσθαι; → ἐκπλήττεσθαι;; χυνὸς → κυνὸς; ἀποδλέπομεν → ἀποβλέπομεν; ἼἜχησαγ → Ἤχησαν; Ετπε → Εἶπε; ὁρῶν → ὀρῶν; πιο 68. ἰγαηδίογυηιας οἱ ρογίαγθαιοηοπὶ τυ 18 πὶ → …; δι. γι, 15,14. 535 οω. ν, ὅ, ἐ. ὕδασι → ὕδασι; οἰχείῳ → οἰκείῳ; χλόνον → κλόνον; ἀναδρασθήσεται → ἀναβρασθήσεται; ἐχ βυθῶν, → ἐκ βυθῶν,; ἔρη → ὄρη; ὑ πομένει τὸν → ὑπομένει τὸν; ἀσβοχίυβ → …; οἱ οάϊιϊο Ραγίβ8. τῆς → τῆς; φαλεῖς → ἀσφαλεῖς; βεδαίας → βεβαίας; Α ᾿Εταράχθησαν → ᾿Εταράχθησαν; χραταιότητι αὑτοῦ. → κραταιότητι αὐτοῦ.; τροπιχῶς → τροπικῶς; ἐχλαδεῖν → ἐκλαβεῖν; χατὰ → κατὰ; νιχωμένους → νικωμένους; πρεσδευόντων → πρεσβευόντων; φοδουμένους → φοβουμένους; χραταιότητι αὐτοῦ. → κραταιότητι αὐτοῦ.; χραταιότῆτι, → κραταιότητι,; τὸν. → τὸν; χράτος → κράτος; ᾿Απεχδυγ → Ἀπεκδυσάμενος; δεῖ βοἰθηιίδη) : 40] [Δ ροβίπιοάυπι ἃ ἰϊς οηΐπι γϑυ τ 96 ΠΘΓΟΘῸ8β αυϊδρίαπι δι} δῖα, ργϊποίρασάμενος γὰρ, → γὰρ,; χκατ- → …; Β ιὰβ ἂς Ρο(εβιίαῖοϑ βυραγανὶ!, 86 Οείεπίαυϊ! ραίαηι, ὁ → ὁ; θριαμδεύσας → θριαμβεύσας; ἐγ τ → ἐν τ.

Topics: Christology

Cite (SBL): Basil, Hom. Ps. 45.2 (PG 29:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/45-1/#p-45-2). (abbreviation not yet checked)

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45.4PG 29:413

Τοῦ ποταμοῦ τὰ ὁρμήματα εὐφραίνουσι τὴν πόλιν" τοῦ Θεοῦ. Τὰ μὲν ἁλμυρὰ ὕδατα σφόδρα ἐταράχθησαν " τὰ δὲ τοῦ ποταμοῦ ὁρμήματα ἀψοφητὶ προϊόντα, καὶ ἡσυχῇ τοῖς ἀξίοις τῆς ὑποδοχῆς ἐπιῤῥέοντα, εὐφραίνουσι τὴν πόλιν τοῦ Θεοῦ. Καὶ νῦν ὁ δίκαιος πίνει τὸ ζῶν ὕδωρ, καὶ ὕστερον δὲ πίεται ἀφθονώτερον, ἡνίκα ἂν πολιτογραφηθῇ ἐν τῇ πόλει τοῦ Θεοῦ. ᾿Αλλὰ νῦν μὲν δι’ ἐσόπτρου καὶ ἐν αἰνίγματι πίνει, διὰ τὴν κατὰ βραχὺ κατάληψιν τῶν θείων θεωρημάτων " τότε δὲ ὁμοῦ πλημμυροῦντα τὸν ποταμὸν ὑποδέξεται, πᾶσαν δι᾽ εὐφροσύνης ἐπικλύζειν δυνάμενον τὴν πόλιν τοῦ Θεοῦ. Τίς δ᾽ ἂν εἴη ὁ ποταμὸς τοῦ Θεοῦ ἣ τὸ Πνεῦμα τὸ ἅγιον, ἐκ τῆς πίστεως τῶν εἰς Χριστὸν πεπιστευκότων ἐγγινόμενον τοῖς ἀξίοις; Ὁ γὰρ πιστεύων, φησὶν, εἰς ἐμὲ, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσι" καὶ πάλιν" Ἐάν τις πίῃ ἐκ τοῦ ὕδατος οὗ ἐγὼ δίδωμι, γενήσεται ἐν αὐτῷ πηγὴ ὕδατος ἀλλομένου εἰς ζωὴν αἰώνιον. Οὗτος τοίνυν ὁ ποταμὸς εὐφραίνει πᾶσαν ὁμοῦ τὴν πόλιν τοῦ Θεοῦ, ἤτοι τὴν Ἐκκλησίαν τῶν τὸ πολίτευμα ἐχόντων ἐν οὐρανοῖς " ἣ πᾶσαν τὴν νοητὴν κτίσιν ἀπὸ τῶν ὑπερκοσμίων δυνάμεων μέχρι τῶν ἀνθρωπίνων ψυχῶν πόλιν χρὴ νοεῖν εὐφραινομένην ὑπὸ τῆς ἐπιῤῥοῆς τοῦ ἁγίου Πνεύματος. Ὁρίζονται γάρ τινες πόλιν εἶναι σύστημα ἱδρυμένον, κατὰ νόμον διοικούμενον. Ἐφαρμόζει δὲ καὶ τῇ ἄνω Ἱερουσαλὴμ τῇ ἐπουρανίῳ πόλει ὁ ἀποδοθεὶς ὅρος τῆς πόλεως. Σύστημα γὰρ κἀκεῖ τῶν πρωτοτόκων, τῶν ἀπογεγραμμένων ἐν οὐρανοῖς: καὶ ἱδρυμένον τοῦτο διὰ τὸ ἀμετακίνητον τῆς διαγωγῆς τῶν ἁγίων, καὶ κατὰ νόμον τὸν οὐράνιον διοικούμενον. Τὴν τοίνυν διάταξιν ἐκείνης τῆς πολιτείας, καὶ πᾶσαν τὴν διακόσμησιν καταμαθεῖν, οὐδεμιᾶς ἐστιν ἀνθρωπίνης … οὔτε οὖς ἤκουσεν, οὔτε ἐπὶ καρδίαν ἀνθρώπου ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν" πλὴν ὅτι μυριάδες ἀγγέλων ἐκεῖ, καὶ πανήγυρις ἁγίων, καὶ Ἐκκλησία πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς. Περὶ ἐκείνης φησὶν ὁ Δαβίδ᾽" Δεδοξασμένα ἐλαλήθη περὶ σοῦ, ἡ πόλις τοῦ Θεοῦ. Ἐκείνῃ τῇ πόλει διὰ τοῦ Ἡσαΐου ἐπαγγέλλεται ὁ Θεὸς, ὅτι Θήσω σε ἀγαλλίαμα αἰώνιον, εὐφροσύνην … οὐδὲ ταλαιπωρία ἐν τοῖς ὁρίοις σου" ἀλλὰ κληθήσεται σωτήριον τὰ τείχη σου. Ἐπάρας οὖν τοὺς ὀφθαλμοὺς τῆς ψυχῆς, ἀξίως τῶν ἄνω ζήτει τὰ περὶ τῆς πόλεως τοῦ Θεοῦ. Τί δ᾽ ἂν τῆς ἐκεῖ μακαριότητος ἐπάξιόν τις ἐννοηθείη, ἣν εὐφραίνει μὲν ὁ ποταμὸς τοῦ Θεοῦ, τεχνίτης δὲ καὶ δημιουργός ἔστιν ὁ Θεός; Ἡγίασε τὸ σκήνωμα αὐτοῦ ὁ Ὕψιστος. Τάχα τὴν σάρκα λέγει τὴν θεοφόρον, ἁγιασθεῖσαν διὰ τῆς πρὸς τὸν Θεὸν συναφείας. “Ὥστε νοήσεις σκήνωμα τοῦ Ὑψίστου τὴν διὰ σαρκὸς ἐπιφάνειαν τοῦ Θεοῦ. Ὁ Θεὸς ἐν μέσῳ αὐτῆς, καὶ οὐ σαλευθήσεται. Βοηθήσει αὐτῇ ὁ Θεὸς, τὸ πρὸς πρωὶ πρωί. Καὶ ἐπειδὴ ὁ θεὸς ἐν μέσῳ τῆς πόλεώς ἐστι, τὸ ἀσάλευτον χαριεῖται αὐτῇ, τὴν βοήθειαν αὐτῇ παρεχόμενος ἐν ταῖς πρώταις ἀνατολαῖς τοῦ φωτός. Εἴτε οὖν τῇ ἄνω Ἱερουσαλὴμ, εἴτε τῇ κάτω Ἐκκλησίᾳ τὸ τῆς πόλεως ἐφαρμόσει ὄνομα, Ἡγίασεν ἐν αὐτῇ τὸ σκήνωμα αὐτοῦ ὁ Ὕψιστος. Καὶ διὰ τοῦ σκηνώματος τούτου, ᾧ κατεσκήνωσεν ὁ Θεὸς, ἐν μέσῳ αὐτῆς ἐγένετο, χαριζόμενος αὐτῇ τὸ μὴ σαλεύεσθαι. Ἐν μέσῳ δέ ἐστι τῆς πόλεως ὁ Θεὸς, ἴσας πανταχόθεν ἐπὶ τὰ πέρατα τοῦ κύκλου τῆς ἑαυτοῦ προνοίας τὰς ἀκτῖνας ἐκπέμπων. Οὕτω γὰρ τὸ δίκαιον τοῦ Θεοῦ διασώζεται, τὸ αὐτὸ μέτρον τῆς ἀγαθότητος διανέμοντος ἅπασι. Βοηθήσει αὐτῇ ὁ Θεὸς τὸ πρὸς πρωὶ πρωί. Τὴν μὲν οὖν παρ᾽ ἡμῖν πρωίαν ὁ αἰσθητὸς ἥλιος ποιεῖ, ἐπειδὰν τὸν καθ᾽ ἡμᾶς ὁρίζοντα ὑπερκύψῃ " τὴν δὲ ἐν τῇ ψυχῇ πρωίαν ὁ τῆς δικαιοσύνης Ἥλιος ἀποτελεῖ τῇ ἀνατολῇ τοῦ φωτὸς τοῦ νοητοῦ ποιῶν ἡμέραν ἐν τῷ παραδεξαμένῳ αὐτόν. Ἐν νυκτὶ γάρ ἔσμεν παρὰ τὸν καιρὸν τῆς ἀγνωσίας οἱ ἄνθρωποι. Ἐπειδὰν οὖν, ἀναπετάσαντες ἑαυτῶν τὸ ἡγεμονικὸν, ὑποδεξώμεθα τὸ ἀπαύγασμα τῆς δόξης, καὶ περιλαμφθῶμεν τῷ φωτὶ τῷ ἀϊδίῳ, Βοηθήσει αὐτῇ ὁ Θεὸς τὸ πρὸς πρωὶ πρωΐ. Ἐπειδὰν γενώμεθα τέκνα φωτὸς, καὶ ἡ νὺξ μὲν ἡμῖν προκόψῃ, ἡ δὲ ἡμέρα ἐγγίσῃ, τότε ἄξιοι τῆς τοῦ Θεοῦ βοηθείας γινόμεθα. Βοηθεῖ οὖν τῇ πόλει ὁ Θεὸς, διὰ τῆς ἰδίας ἀνατολῆς καὶ ἐπιφανείας πρωίαν αὐτῇ ἐμποιῶν. Ἰδοὺ γὰρ ἄνθρωπος, φησὶν, Ἀνατολὴ ὄνομα αὐτῷ. Οἷς ἂν οὖν ἐπανατείλῃ τὸ νοητὸν φῶς, λυομένου

Tou potamou ta hormēmata euphrainousi tēn polin" tou Theou. Ta men halmyra hydata sphodra etarachthēsan " ta de tou potamou hormēmata apsophēti proïonta, kai hēsychę̄ tois axiois tēs hypodochēs epirrheonta, euphrainousi tēn polin tou Theou. Kai nyn ho dikaios pinei to zōn hydōr, kai hysteron de pietai aphthonōteron, hēnika an politographēthę̄ en tę̄ polei tou Theou. ᾿Alla nyn men di’ esoptrou kai en ainigmati pinei, dia tēn kata brachy katalēpsin tōn theiōn theōrēmatōn " tote de homou plēmmyrounta ton potamon hypodexetai, pasan di᾽ euphrosynēs epiklyzein dynamenon tēn polin tou Theou. Tis d᾽ an eiē ho potamos tou Theou hē to Pneuma to hagion, ek tēs pisteōs tōn eis Christon pepisteukotōn enginomenon tois axiois? Ho gar pisteuōn, phēsin, eis eme, potamoi ek tēs koilias autou rheusousi" kai palin" Ean tis pię̄ ek tou hydatos hou egō didōmi, genēsetai en autǭ pēgē hydatos allomenou eis zōēn aiōnion. Houtos toinyn ho potamos euphrainei pasan homou tēn polin tou Theou, ētoi tēn Ekklēsian tōn to politeuma echontōn en ouranois " hē pasan tēn noētēn ktisin apo tōn hyperkosmiōn dynameōn mechri tōn anthrōpinōn psychōn polin chrē noein euphrainomenēn hypo tēs epirrhoēs tou hagiou Pneumatos. Horizontai gar tines polin einai systēma hidrymenon, kata nomon dioikoumenon. Epharmozei de kai tę̄ anō Hierousalēm tę̄ epouraniǭ polei ho apodotheis horos tēs poleōs. Systēma gar kakei tōn prōtotokōn, tōn apogegrammenōn en ouranois: kai hidrymenon touto dia to ametakinēton tēs diagōgēs tōn hagiōn, kai kata nomon ton ouranion dioikoumenon. Tēn toinyn diataxin ekeinēs tēs politeias, kai pasan tēn diakosmēsin katamathein, oudemias estin anthrōpinēs … oute ous ēkousen, oute epi kardian anthrōpou anebē, ha hētoimasen ho Theos tois agapōsin auton" plēn hoti myriades angelōn ekei, kai panēgyris hagiōn, kai Ekklēsia prōtotokōn apogegrammenōn en ouranois. Peri ekeinēs phēsin ho Dabid᾽" Dedoxasmena elalēthē peri sou, hē polis tou Theou. Ekeinę̄ tę̄ polei dia tou Hēsaïou epangelletai ho Theos, hoti Thēsō se agalliama aiōnion, euphrosynēn … oude talaipōria en tois horiois sou" alla klēthēsetai sōtērion ta teichē sou. Eparas oun tous ophthalmous tēs psychēs, axiōs tōn anō zētei ta peri tēs poleōs tou Theou. Ti d᾽ an tēs ekei makariotētos epaxion tis ennoētheiē, hēn euphrainei men ho potamos tou Theou, technitēs de kai dēmiourgos estin ho Theos? Hēgiase to skēnōma autou ho Hypsistos. Tacha tēn sarka legei tēn theophoron, hagiastheisan dia tēs pros ton Theon synapheias. “Hōste noēseis skēnōma tou Hypsistou tēn dia sarkos epiphaneian tou Theou. Ho Theos en mesǭ autēs, kai ou saleuthēsetai. Boēthēsei autę̄ ho Theos, to pros prōi prōi. Kai epeidē ho theos en mesǭ tēs poleōs esti, to asaleuton charieitai autę̄, tēn boētheian autę̄ parechomenos en tais prōtais anatolais tou phōtos. Eite oun tę̄ anō Hierousalēm, eite tę̄ katō Ekklēsią to tēs poleōs epharmosei onoma, Hēgiasen en autę̄ to skēnōma autou ho Hypsistos. Kai dia tou skēnōmatos toutou, hǭ kateskēnōsen ho Theos, en mesǭ autēs egeneto, charizomenos autę̄ to mē saleuesthai. En mesǭ de esti tēs poleōs ho Theos, isas pantachothen epi ta perata tou kyklou tēs heautou pronoias tas aktinas ekpempōn. Houtō gar to dikaion tou Theou diasōzetai, to auto metron tēs agathotētos dianemontos hapasi. Boēthēsei autę̄ ho Theos to pros prōi prōi. Tēn men oun par᾽ hēmin prōian ho aisthētos hēlios poiei, epeidan ton kath᾽ hēmas horizonta hyperkypsę̄ " tēn de en tę̄ psychę̄ prōian ho tēs dikaiosynēs Hēlios apotelei tę̄ anatolę̄ tou phōtos tou noētou poiōn hēmeran en tǭ paradexamenǭ auton. En nykti gar esmen para ton kairon tēs agnōsias hoi anthrōpoi. Epeidan oun, anapetasantes heautōn to hēgemonikon, hypodexōmetha to apaugasma tēs doxēs, kai perilamphthōmen tǭ phōti tǭ aïdiǭ, Boēthēsei autę̄ ho Theos to pros prōi prōï. Epeidan genōmetha tekna phōtos, kai hē nyx men hēmin prokopsę̄, hē de hēmera engisę̄, tote axioi tēs tou Theou boētheias ginometha. Boēthei oun tę̄ polei ho Theos, dia tēs idias anatolēs kai epiphaneias prōian autę̄ empoiōn. Idou gar anthrōpos, phēsin, Anatolē onoma autǭ. Hois an oun epanateilę̄ to noēton phōs, lyomenou

“The rushing streams of the river gladden the city of God.” The salt waters were greatly troubled; but the rushing streams of the river, going forward without a sound and flowing quietly upon those worthy to receive them, gladden the city of God. Even now the righteous man drinks the living water, and later he will drink more abundantly, when he is enrolled as a citizen in the city of God. But now he drinks through a mirror and in a riddle, because of the gradual grasp of the divine truths; then he will receive the river overflowing all at once, able to flood the whole city of God with gladness. And what would the river of God be but the Holy Spirit, who comes to be in the worthy from the faith of those who have believed in Christ? “For whoever believes in me,” he says, “rivers will flow from his belly”; and again, “If anyone drinks of the water that I give, it will become in him a spring of water welling up to eternal life.” This river, then, gladdens the whole city of God together: either the Church of those whose citizenship is in heaven, or we must understand as a city the whole intelligible creation, from the powers above the world to human souls, gladdened by the inflowing of the Holy Spirit. For some define a city as an established community governed by law. And the definition of a city given fits the Jerusalem above, the heavenly city. For there too is a community of the firstborn enrolled in heaven; and it is established because of the unchangeable way of life of the saints, and governed by the heavenly law. To learn, then, the ordering of that commonwealth and all its arrangement belongs to no human [power] …, “nor has ear heard, nor has it entered the heart of man, what God has prepared for those who love him”; except that there are myriads of angels there, and a festal gathering of saints, and a Church of the firstborn enrolled in heaven. Of that city David says, “Glorious things have been spoken of you, O city of God.” To that city God promises through Isaiah, “I will make you an eternal exultation, a gladness … nor wretchedness within your borders; but your walls will be called salvation.” Lift up, then, the eyes of your soul, and seek the things of the city of God in a manner worthy of the things above. What could one conceive worthy of the blessedness there, which the river of God gladdens, and whose craftsman and maker is God? “The Most High has sanctified his tabernacle.” Perhaps he means the God-bearing flesh, sanctified by its union with God. So you will understand as the tabernacle of the Most High the manifestation of God through flesh. [5] “God is in the midst of her, and she will not be shaken; God will help her at the break of morning.” And since God is in the midst of the city, he will grant her to be unshaken, giving her help at the first risings of the light. Whether, then, one applies the name of city to the Jerusalem above or to the Church below, “the Most High has sanctified his tabernacle” in her. And through this tabernacle, in which God dwelt, he came to be in her midst, granting her not to be shaken. And God is in the midst of the city, sending forth the rays of his providence equally on every side to the ends of the circle. For so the justice of God is preserved, as he distributes the same measure of goodness to all. “God will help her at the break of morning.” Now the morning with us the visible sun makes, when it peeps above our horizon; but the morning in the soul the Sun of righteousness brings about by the rising of the intelligible light, making day in the one who has received him. For we human beings are in night during the time of ignorance. When, then, opening up our ruling faculty, we receive the radiance of glory and are shone around by the eternal light, “God will help her at the break of morning.” When we become children of light, and the night is far gone for us and the day has drawn near, then we become worthy of God's help. God helps the city, then, by his own rising and appearing, making morning for her. “For behold a man,” it says, “whose name is Rising.” In those, then, on whom the intelligible light rises, as

Textual problem in this passage: see the notes.

Ps 46:4 (45:5 LXX) (quotation, high confidence) · 1 Cor 13:12 (allusion, high confidence) · John 7:38 (quotation, high confidence) · John 4:14 (quotation, high confidence) · Phil 3:20 (allusion, high confidence) · Gal 4:26 (allusion, medium confidence) · Heb 12:22 (allusion, high confidence) · Heb 12:23 (allusion, high confidence) · 1 Cor 2:9 (quotation, high confidence) · Ps 87:3 (86:3 LXX) (quotation, high confidence) · Isa 60:15 (quotation, high confidence) · Isa 60:18 (quotation, high confidence) · Heb 11:10 (allusion, high confidence) · Ps 46:5 (45:6 LXX) (quotation, high confidence) · Mal 4:2 (3:20 LXX) (allusion, high confidence) · Heb 1:3 (allusion, high confidence) · 1 Thess 5:5 (allusion, medium confidence) · Rom 13:12 (allusion, high confidence) · Zech 6:12 (quotation, high confidence)

Notes and citation

Summary: On Ps 46:4–5 Basil makes the quiet river that gladdens God's city the Holy Spirit, whom the righteous drink now in part and later in fullness; the city is the Church or the heavenly Jerusalem, the tabernacle is Christ's flesh, and the morning help is the rising of Christ, the Sun of righteousness, in the soul.

Quotations: Ps 46:4–5 (LXX 45:5–6); John 7:38; John 4:14; 1 Cor 2:9; Ps 87:3 (LXX 86:3); Isa 60:15, 18; Zech 6:12 (LXX “Rising”, Hebrew “Branch”). Allusions: 1 Cor 13:12; Phil 3:20; Heb 12:22–23; Gal 4:26; Heb 11:10; Mal 4:2 (LXX 3:20); Heb 1:3; 1 Thess 5:5; Rom 13:12. Lines are lost where Migne's Latin stands in the scan: after “no human” (the word “power” is supplied in brackets; the quotation of 1 Cor 2:9 begins in the gap) and in the quotation of Isaiah. The definition of a city is a philosophical commonplace. The marker [5] shows where Migne's section 5 begins. The sentence continues in 45.5.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): εὑφραίνουσι → εὐφραίνουσι; τὴν» → τὴν; σφοἐταράχθησαν → σφόδρα ἐταράχθησαν; ἡνίχα → ἡνίκα; χατὰ βραχὺ → κατὰ βραχὺ; χατάληψιν → κατάληψιν; ς ποταμὸν → ποταμὸν; ἐπιχλύζειν → ἐπικλύζειν; πεπιστευχότων → πεπιστευκότων; ἐχ τοῦ → ἐκ τοῦ; αἰώγιον. → αἰώνιον.; Ἐχχλησίαν → Ἐκκλησίαν; χτίσιν → κτίσιν; ὑπερχοσμίων → ὑπερκοσμίων; εὐφραινομέγὴν → εὐφραινομένην; χατὰ νόμον διοιχούμενον. Ἐφαρμόζει → κατὰ νόμον διοικούμενον. Ἐφαρμόζει; χἀχεῖ → κἀκεῖ; πρωτοτόχων, → πρωτοτόκων,; ἀμεταχίνητον → ἀμετακίνητον; χατὰ νόμον τὸν → κατὰ νόμον τὸν; διοιχούμενον. Τὴν → διοικούμενον. Τὴν; ἐχείνης τῆς → ἐκείνης τῆς; διαχόσμησιν → διακόσμησιν; χαταμαθεῖν, → καταμαθεῖν,; σταυροῦ. → …; ᾿ τυ) 4ιΐ ἰὼ Ομ δίαπι οτθαϊάογυηῖ Ο μὲ οπέὲπι, ἴπ- 508 : δὲ φιὶδ δίθεγι! θοῷ ἀγμα φιαπι 660 ἀο, βεὶ ἵπ ἀἰϊα δυίοπι ἀδβηϊιϊο οἰν 1118, οἰἴδπὶ ἢ}}} αυθ Νοβιγᾷ οὐ Ῥαγῖβ. ορδγάγυπὶ οδοὶ ἐπι 8 ταῦ! ἀδδογίριογυπι ἴῃ οο 8 ΄. δὲ ἀξ θεὶ ἅὕπιν᾽ "8, Ομ}15 να γὸ Αγιἰαχ οϑὶ οἱ ορίοχ Ὀουδβ, ἴῃ πιδύϊο ᾿ρϑίυβ (υἷϊ, ἰά ἐΐ Ιατγρίδηϑ υἱ ποη Δριιἰ πο5 οἴοῖ᾽, ροβι αι πὶ 5 ρ γα [πϑγίνα8, ἴα πὸ Αἀγαυαϑὶϊ δαπὶ ἢ εις πιαπα δεν, οὔτε → οὔτε; ἤχουσεν, → ἤκουσεν,; καρδίαν' → καρδίαν; ἀγέδη, → ἀνέβη,; ἐχεῖ, → ἐκεῖ,; πᾶνήγυρις → πανήγυρις; Ἐχχλησία πρωτοτόχων ἀπογεγραμμένων → Ἐκκλησία πρωτοτόκων ἀπογεγραμμένων; ἐχείνης φησὶν → ἐκείνης φησὶν; Δαθίδ᾽" → Δαβίδ᾽"; ἐ.1α.1ήθη → ἐλαλήθη; Ἐχείνῃ → Ἐκείνῃ; ἀγα.1.λίαμα → ἀγαλλίαμα; εὐφροσύοὐδὲ → εὐφροσύνην … οὐδὲ; ἀλι1ὰ → ἀλλὰ; κιλη- → κληθήσεται; - θήσεται σωτήριον → σωτήριον; Ἑπάρας → Ἐπάρας; πῆς → τῆς; ἐχεῖ μαχαριότητος → ἐκεῖ μακαριότητος; ποτα» → ποταμὸς; μὸς τοῦ Θεοῦ, → τοῦ Θεοῦ,; σχήνωμα αὐτοῦ → σκήνωμα αὐτοῦ; σάρχα → σάρκα; σχήνωμα τοῦ → σκήνωμα τοῦ; ὙΨίστου → Ὑψίστου; σαρχὸς → σαρκὸς; ὅ. Ὁ → Ὁ; Βοηθήσεε → Βοηθήσει; Ἐχχλησίᾳ → Ἐκκλησίᾳ; σχηνώματος → σκηνώματος; χατεσχήνωσεν → κατεσκήνωσεν; αὐὖτῆς → αὐτῆς; χύχλου → κύκλου; προνοΐίας → προνοίας; ἀχτῖνας → ἀκτῖνας; ἐχπέμπων. → ἐκπέμπων.; διασώξεται, → διασώζεται,; αὑτὸ → αὐτὸ; ἀγαθότντος → ἀγαθότητος; αὑτῇ ὁ → αὐτῇ ὁ; χαθ᾽ → καθ᾽; ὀρίξοντα → ὁρίζοντα; ὑπερχύψῃ → ὑπερκύψῃ; διχαιοσύγῆς → δικαιοσύνης; νυχτὶ → νυκτὶ; χαιρὸν → καιρὸν; ἡγεμονιχὸν, → ἡγεμονικὸν,; τέχνα → τέκνα; προχόψῃ, → προκόψῃ,; αὑτῇ ἐμποιῶν. → αὐτῇ ἐμποιῶν.; ἅνθρωπος, → ἄνθρωπος,; αὑτῷ. → αὐτῷ.; λνο- "5 ὅλοῃ. νι, 12. → λυομένου.

Topics: Christology

Cite (SBL): Basil, Hom. Ps. 45.4 (PG 29:413; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/45-1/#p-45-4). (abbreviation not yet checked)

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45.5PG 29:425

τοῦ ἐκ τῆς ἀγνοίας καὶ πονηρίας σκότους, πρωία τούτοις ἐγγίνεται. Ἐπεὶ οὖν φῶς εἰς τὸν κόσμον ἐλήλυθεν, ἵνα ὁ περιπατῶν ἐν αὐτῷ μὴ προσκόπτῃ, ἡ βοήθεια αὐτοῦ πρωίας ἐστὶ παρεκτική. Ἢ τάχα ἐπειδὴ ὄρθρου βαθέος ἡ ἀνάστασις ἣν, βοηθήσει ὁ Θεὸς τῇ πόλει τὸ πρὸς πρωὶ πρωὶ, ὁ τὴν κατὰ τοῦ θανάτου νίκην πρωίᾳ τῇ τρίτῃ ἡμέρᾳ τῆς ἀναστάσεως ἐργασάμενος. ᾿Εταράχθησαν ἔθνη, ἔκλιναν βασιλεῖαι, ἔδωκε φωνὴν αὐτοῦ ὁ Ὕψιστος, ἐσαλεύθη ἡ γῆ. Νόησόν μοι τινὰ πόλιν ἐπιβουλευομένην παρὰ τῶν ἐπιστρατευόντων αὐτῇ πολεμίων, τέως μὲν περικαθεζομένων αὐτὴν ἐθνῶν πολλῶν καὶ βασιλέων τῶν καθ᾽ ἕκαστον ἔθνος τὰ σκῆπτρα διαλαχόντων " εἶτά τινα στρατηγὸν, ἄμαχον τὴν ῥώμην, ἀθρόως ἐπιφανέντα εἰς βοήθειαν τῇ πόλει ταύτῃ, λύοντα μὲν τὴν πολιορκίαν, σχεδαννύντα δὲ τὴν συστροφὴν τῶν ἐθνῶν, εἰς φυγὴν δὲ τοὺς βασιλεῖς συνελαύνοντα ἐκ μόνου τοῦ ἐμβοῆσαι αὐτοῖς μετὰ δυνάμεως, καταπλῆξαί τε αὐτῶν τὰς καρδίας τῇ στεῤῥότητι τῆς φωνῆς. Πόσην οὖν εἰκὸς ταραχὴν συστῆναι, τῶν ἐθνῶν διωκομένων, καὶ τῶν βασιλέων εἰς φυγὴν ἐκκλινάντων " θροῦν δέ τινα ἄσημον καὶ ἦχον ἀκατάπαυστον ἐκ τῆς τεθορυβημένης αὐτῶν φυγῆς ἀναπέμπεσθαι, πάντα δὲ τόπον πλήρη εἶναι τῶν ὑπὸ δειλίας φυγαδευθέντων, ὥστε σάλον ἐγγίνεσθαι πανταχοῦ ταῖς ὑποδεχομέναις αὐτοὺς πόλεσιν ἢ κώμαις; Τὴν τοιαύτην οὖν παρίστησι τῇ πόλει τοῦ Θεοῦ παρὰ τοῦ Σωτῆρος ἀντίληψιν ἐν τῷ λέγειν· Ἐταράχθησαν ἔθνη, ἔκλιναν βασιλεῖαι, ἔδωκε φωνὴν αὐτοῦ ὁ Ὕψιστος, ἐσαλεύθη ἡ γῆ. Κύριος τῶν δυνάμεων μεθ' ἡμῶν, ἀντιλήπτωρ ἡμῶν ὁ Θεὸς Ἰακώβ. Εἶδε τὸν ἐνανθρωπήσαντα Θεὸν, εἶδε τὸν ἐκ Παρθένου ἁγίας γεννηθέντα Ἐμμανουήλ· ὅ ἐστι μεθερμηνευόμενον Μεθ᾽ ἡμῶν ὁ Θεός" καὶ διὰ τοῦτο προφητικῶς ἐκβοᾷ " Κύριος τῶν δυνάμεων μεθ᾽ ἡμῶν" δεικνὺς, ὅτι οὗτός ἐστιν ὁ τοῖς ἁγίοις προφήταις καὶ πατριάρχαις ἐμφανισθείς. ᾿Αντιλήπτωρ ἡμῶν, φησὶν, οὐχὶ ἄλλος θεὸς παρὰ τὸν ὑπὸ τῶν προφητῶν παραδιδόμενον " ἀλλ᾽ ὁ Θεὸς Ἰακὼβ, ὁ ἐν τῷ χρηματισμῷ πρὸς τὸν ἑαυτοῦ θεράποντα διαλεχθείς - ᾿Εγώ εἰμι ὁ Θεὸς ᾿Αβραὰμ, καὶ ὁ Θεὸς ᾿Ισαὰκ, καὶ ὁ Θεὸς Ἰακώβ.

tou ek tēs agnoias kai ponērias skotous, prōia toutois enginetai. Epei oun phōs eis ton kosmon elēlythen, hina ho peripatōn en autǭ mē proskoptę̄, hē boētheia autou prōias esti parektikē. Ē tacha epeidē orthrou batheos hē anastasis hēn, boēthēsei ho Theos tę̄ polei to pros prōi prōi, ho tēn kata tou thanatou nikēn prōią tę̄ tritę̄ hēmerą tēs anastaseōs ergasamenos. ᾿Etarachthēsan ethnē, eklinan basileiai, edōke phōnēn autou ho Hypsistos, esaleuthē hē gē. Noēson moi tina polin epibouleuomenēn para tōn epistrateuontōn autę̄ polemiōn, teōs men perikathezomenōn autēn ethnōn pollōn kai basileōn tōn kath᾽ hekaston ethnos ta skēptra dialachontōn " eita tina stratēgon, amachon tēn rhōmēn, athroōs epiphanenta eis boētheian tę̄ polei tautę̄, lyonta men tēn poliorkian, schedannynta de tēn systrophēn tōn ethnōn, eis phygēn de tous basileis synelaunonta ek monou tou emboēsai autois meta dynameōs, kataplēxai te autōn tas kardias tę̄ sterrhotēti tēs phōnēs. Posēn oun eikos tarachēn systēnai, tōn ethnōn diōkomenōn, kai tōn basileōn eis phygēn ekklinantōn " throun de tina asēmon kai ēchon akatapauston ek tēs tethorybēmenēs autōn phygēs anapempesthai, panta de topon plērē einai tōn hypo deilias phygadeuthentōn, hōste salon enginesthai pantachou tais hypodechomenais autous polesin ē kōmais? Tēn toiautēn oun paristēsi tę̄ polei tou Theou para tou Sōtēros antilēpsin en tǭ legein; Etarachthēsan ethnē, eklinan basileiai, edōke phōnēn autou ho Hypsistos, esaleuthē hē gē. Kyrios tōn dynameōn meth' hēmōn, antilēptōr hēmōn ho Theos Iakōb. Eide ton enanthrōpēsanta Theon, eide ton ek Parthenou hagias gennēthenta Emmanouēl; ho esti methermēneuomenon Meth᾽ hēmōn ho Theos" kai dia touto prophētikōs ekboą " Kyrios tōn dynameōn meth᾽ hēmōn" deiknys, hoti houtos estin ho tois hagiois prophētais kai patriarchais emphanistheis. ᾿Antilēptōr hēmōn, phēsin, ouchi allos theos para ton hypo tōn prophētōn paradidomenon " all᾽ ho Theos Iakōb, ho en tǭ chrēmatismǭ pros ton heautou theraponta dialechtheis - ᾿Egō eimi ho Theos ᾿Abraam, kai ho Theos ᾿Isaak, kai ho Theos Iakōb.

the darkness of ignorance and wickedness is dissolved, and morning comes to be in them. Since, then, the light has come into the world, so that whoever walks in it may not stumble, his help is a giver of morning. Or perhaps, since the resurrection was at early dawn, God will help the city at the break of morning, he who achieved the victory over death in the morning, on the third day, the day of the resurrection. [6] “Nations were troubled, kingdoms bowed; the Most High uttered his voice, the earth was shaken.” Picture for me a city plotted against by enemies making war on it, for a time surrounded by many nations and by the kings who hold the scepters of each nation; then some general of invincible strength suddenly appearing to help this city, raising the siege, scattering the mass of the nations, driving the kings to flight merely by shouting at them with power, and striking their hearts with terror by the firmness of his voice. How great a confusion, then, is likely to arise as the nations are pursued and the kings turn to flight; a confused murmur and unceasing din sent up from their disordered flight; every place full of those put to flight by fear, so that tumult arises everywhere in the cities or villages that receive them? Such, then, is the help he presents as given to the city of God by the Savior, in saying, “Nations were troubled, kingdoms bowed; the Most High uttered his voice, the earth was shaken.” “The Lord of hosts is with us; our helper is the God of Jacob.” He saw God made man, he saw the one born of the holy Virgin, Emmanuel, which is translated “God with us”; and therefore he cries out prophetically, “The Lord of hosts is with us,” showing that this is the one who appeared to the holy prophets and patriarchs. “Our helper,” he says: not another god besides the one handed down by the prophets, but “the God of Jacob,” who in the oracle spoke to his own servant: “I am the God of Abraham, and the God of Isaac, and the God of Jacob.”

John 12:46 (allusion, high confidence) · John 11:9 (allusion, medium confidence) · Luke 24:1 (allusion, high confidence) · Ps 46:5 (45:6 LXX) (quotation, high confidence) · Ps 46:6 (45:7 LXX) (quotation, high confidence) · Ps 46:7 (45:8 LXX) (quotation, high confidence) · Isa 7:14 (allusion, high confidence) · Matt 1:23 (quotation, high confidence) · Exod 3:6 (quotation, high confidence)

Notes and citation

Summary: The morning help of Ps 46:5 is also Christ's resurrection at dawn; Ps 46:6 pictures a besieged city relieved by a general whose shout routs the nations; and in Ps 46:7 the prophet sees Emmanuel, God with us, the same God who appeared to the patriarchs, not another god.

This section continues the sentence that ends 45.4; the marker [6] shows where Migne's section 6 begins. Quotations: Ps 46:5–7 (LXX 45:6–8); Matt 1:23; Exod 3:6. Allusions: John 12:46; John 11:9–10; Luke 24:1; Isa 7:14. Basil's insistence that the God of Jacob is not “another god” besides the God of the prophets is aimed at those who separated the God of the Old Testament from the Father of Christ.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): δ αι, τ, μένου τοῦ → τοῦ; ἐχ τῆς ἀγνοίας → ἐκ τῆς ἀγνοίας; σχότους, → σκότους,; Α 6ΓβῸ [πχ ἰὼ πιιπύυπι γϑηΐϊϊ, υἱ αυΐ δηιθιΐδιὶ ἐν 68, πρωία → πρωία; παρεχτιχή. → παρεκτική.; βοηθήσε' → βοηθήσει; χατὰ → κατὰ; νίχην → νίκην; θ. ᾿Εταράχθησαν → ᾿Εταράχθησαν; ἔχλιγαν → ἔκλιναν; ἔδωχε φωγὴν → ἔδωκε φωνὴν; ἐπιδουλευομένην → ἐπιβουλευομένην; ἕχαστον → ἕκαστον; σχῆπτρα → σκῆπτρα; πολιορχίαν, → πολιορκίαν,; συνἐλαύνοντα → συνελαύνοντα; ἐχ μόνου → ἐκ μόνου; ἐμθοῆσαι → ἐμβοῆσαι; «δυνάμεως, → δυνάμεως,; χαταπλῆξαί → καταπλῆξαί; χαρδίας → καρδίας; ιστεῤῥότητι → στεῤῥότητι; εἰχὸς → εἰκὸς; διωχομένων, → διωκομένων,; ἐχχλινάντων → ἐκκλινάντων; ἀχατάπαυστον → ἀκατάπαυστον; ἐχ τῆς τεθορυδημένης → ἐκ τῆς τεθορυβημένης; αὖπῶν → αὐτῶν; λέγεῖν᾽ → λέγειν·; ἔδωχε φωνὴν → ἔδωκε φωνὴν; ς Κύριος → Κύριος; Ἰωαχὠδ. → Ἰακώβ.; Ἐμμανουΐλ᾽ → Ἐμμανουήλ·; Μῖεθ᾽ → Μεθ᾽; προφητιχῶς → προφητικῶς; ἐχδοᾷ → ἐκβοᾷ; δειχνὺς, → δεικνὺς,; Ἰαχὼδ, → Ἰακὼβ,; ᾿Αδραὰμ, → ᾿Αβραὰμ,; Ἰαχώδ. → Ἰακώβ..

Topics: Christology, Heresy

Cite (SBL): Basil, Hom. Ps. 45.5 (PG 29:425; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/45-1/#p-45-5). (abbreviation not yet checked)

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45.7PG 29:435

Δεῦτε καὶ ἴδετε τὰ ἔργα τοῦ Θεοῦ, ἃ ἔθετο τέρατα ἐπὶ τῆς γῆς, ἀνταναιρῶν πολέμους μέχρι τῶν περάτων τῆς γῆς. Τοὺς μακρὰν ὄντας τοῦ λόγου τῆς ἀληθείας εἰς τὴν διὰ τῆς ἐπιγνώσεως … Ὥσπερ γὰρ ἐπὶ τῶν σωματικῶν ὀφθαλμῶν αἱ μὲν ἐπὶ πολὺ ἀποστάσεις ἀμυδρὰν ποιοῦσι τὴν τῶν ὁρωμένων κατάληψιν, οἱ δὲ προσεγγισμοὶ τῶν θεωρούντων ἐναργῆ παρέχονται τῶν βλεπομένων τὴν ἐπίγνωσιν " οὕτω καὶ ἐπὶ τῶν κατὰ νοῦν θεωρημάτων, ὁ μὴ διὰ τῶν ἔργων οἰκειωθεὶς καὶ πλησιάσας Θεῷ ἰδεῖν τὰ ἔργα αὐτοῦ καθαροῖς τοῖς διανοίας ὀφθαλμοῖς οὐ δύναται. Διὰ τοῦτο, Δεῦτε, προσεγγίσατε πρότερον, εἶτα ἴδετε τὰ ἔργα Κυρίου τεράστια ὄντα καὶ παράδοξα " ὑφ᾽ ὧν καταπλαγέντα τὰ πρότερον πολέμια καὶ στασιώδη ἔθνη πρὸς ἡσυχίαν μετέβαλε. Δεῦτε, τέκνα, ἀκούσατέ μου" καὶ, Δεῦτε πάντες οἱ κοπιῶντες, καὶ πεφορτισμένοι. Πατρικὴ ἡ φωνὴ, ἡπλωμέναις ἀγκάλαις πρὸς ἑαυτὸν καλοῦντος τοὺς τέως ἀφηνιάζοντας. Ὁ οὖν ἀκούσας τῆς κλήσεως, καὶ ἐγγίσας, καὶ κολληθεὶς τῷ προστάξαντι, ὄψεται τὸν εἰρηνοποιήσαντα τὰ πάντα διὰ τοῦ σταυροῦ, Εἴτε τὰ ἐπὶ τῆς γῆς, εἴτε τὰ ἐν τοῖς οὐρανοῖς. Τόξον συντρίψει, καὶ συνθλάσει ὅπλον, καὶ θυρεοὺς κατακαύσει ἐν πυρί. Ὁρᾷς τὸ εἰρηνικὸν Κυρίου τῶν δυνάμεων, ὅτι ἔχων μεθ᾽ ἑαυτοῦ ἀοράτους δυνάμεις ἀγγελικῶν καταλόγων; Ὁρᾷς τὸ ἀνδρεῖον ὁμοῦ καὶ φιλάνθρωπον τοῦ ἀρχιστρατήγου τῶν δυνάμεων; ὅς γε, Κύριος ὧν τῶν δυνάμεων, καὶ πάντα ἔχων τὰ συστήματα τῶν ἀγγελικῶν καταλόγων, οὐδαμοῦ τινα τιτρώσκει τῶν πολεμίων, οὐδένα καταβάλλει, οὐδενὸς ἅπτεται ἀλλὰ τόξα συντρίβει, καὶ ὅπλα, καὶ θυρεοὺς κατακαίει ἐν πυρί. Τόξον … ἐκπέμπεσθαι δι᾽ αὐτῶν " ὅπλα δὲ συνθλάσει τὰ ἀγχέμαχα, ὡς μὴ δύνασθαι τοὺς σύνεγγυς τραύματα δέχεσθαι ἐπιβουλευομένους. Καὶ θυρεοὺς κατακαύσει ἐν πυρὶ, γυμνῶν τοὺς ἀντικειμένους ἀπὸ τῶν προβλημάτων, καὶ πάντα ἐπ᾽ εὐεργεσίᾳ τῶν ἐχθρῶν ἐνεργῶν.

Deute kai idete ta erga tou Theou, ha etheto terata epi tēs gēs, antanairōn polemous mechri tōn peratōn tēs gēs. Tous makran ontas tou logou tēs alētheias eis tēn dia tēs epignōseōs … Hōsper gar epi tōn sōmatikōn ophthalmōn hai men epi poly apostaseis amydran poiousi tēn tōn horōmenōn katalēpsin, hoi de prosengismoi tōn theōrountōn enargē parechontai tōn blepomenōn tēn epignōsin " houtō kai epi tōn kata noun theōrēmatōn, ho mē dia tōn ergōn oikeiōtheis kai plēsiasas Theǭ idein ta erga autou katharois tois dianoias ophthalmois ou dynatai. Dia touto, Deute, prosengisate proteron, eita idete ta erga Kyriou terastia onta kai paradoxa " hyph᾽ hōn kataplagenta ta proteron polemia kai stasiōdē ethnē pros hēsychian metebale. Deute, tekna, akousate mou" kai, Deute pantes hoi kopiōntes, kai pephortismenoi. Patrikē hē phōnē, hēplōmenais ankalais pros heauton kalountos tous teōs aphēniazontas. Ho oun akousas tēs klēseōs, kai engisas, kai kollētheis tǭ prostaxanti, opsetai ton eirēnopoiēsanta ta panta dia tou staurou, Eite ta epi tēs gēs, eite ta en tois ouranois. Toxon syntripsei, kai synthlasei hoplon, kai thyreous katakausei en pyri. Horąs to eirēnikon Kyriou tōn dynameōn, hoti echōn meth᾽ heautou aoratous dynameis angelikōn katalogōn? Horąs to andreion homou kai philanthrōpon tou archistratēgou tōn dynameōn? hos ge, Kyrios hōn tōn dynameōn, kai panta echōn ta systēmata tōn angelikōn katalogōn, oudamou tina titrōskei tōn polemiōn, oudena kataballei, oudenos haptetai alla toxa syntribei, kai hopla, kai thyreous katakaiei en pyri. Toxon … ekpempesthai di᾽ autōn " hopla de synthlasei ta anchemacha, hōs mē dynasthai tous synengys traumata dechesthai epibouleuomenous. Kai thyreous katakausei en pyri, gymnōn tous antikeimenous apo tōn problēmatōn, kai panta ep᾽ euergesią tōn echthrōn energōn.

“Come and see the works of God, the wonders he has set on the earth, taking away wars to the ends of the earth.” Those who are far from the word of truth [he calls] into the … through knowledge. For as with bodily eyes great distances make the perception of things seen faint, while coming near gives those who look a clear recognition of what they see, so too with the objects of the mind: one who has not been made familiar with God and drawn near to him through works cannot see his works with the pure eyes of the mind. That is why: “Come,” draw near first, then “see the works” of the Lord, which are marvelous and astonishing; struck by them, the nations that were formerly warlike and seditious changed to peace. “Come, children, listen to me”; and, “Come, all who labor and are heavy laden.” It is a father's voice, calling to himself with outstretched arms those who were till then unruly. The one, then, who has heard the call, and drawn near, and cleaved to the one who gave the command, will see the one who made peace for all things through the cross, “whether things on earth or things in heaven.” “He will break the bow, and shatter the weapon, and burn the shields with fire.” Do you see the peaceableness of the Lord of hosts, though he has with him invisible hosts of angelic ranks? Do you see the courage and at the same time the love for mankind of the commander of the hosts? Though he is Lord of the hosts and has all the companies of the angelic ranks, he nowhere wounds any of the enemy, strikes down no one, touches no one, but breaks bows, and weapons, and burns shields with fire. The bow … to be shot through them; and he will shatter the close-combat weapons, so that those plotted against at close quarters cannot receive wounds. “And he will burn the shields with fire,” stripping the adversaries of their defenses, and doing all things for the benefit of his enemies.

Textual problem in this passage: see the notes.

Ps 46:8 (45:9 LXX) (quotation, high confidence) · Ps 34:11 (33:12 LXX) (quotation, high confidence) · Matt 11:28 (quotation, high confidence) · Col 1:20 (quotation, high confidence) · Ps 46:9 (45:10 LXX) (quotation, high confidence) · Josh 5:14 (allusion, low confidence)

Notes and citation

Summary: On Ps 46:8–9 Basil teaches that God's works can be seen only by those who first come near to him, as the Father calls with open arms; Christ made peace through the cross, and as commander of the angelic hosts he wounds no enemy but breaks their weapons and strips their defenses for their own good.

Lines are lost where Migne's Latin and a duplicated line of the previous section stand in the scan: after “through knowledge” (Basil's explanation of “come”; “he calls” is supplied in brackets) and in the sentence on the bow (marked “…”). Quotations: Ps 46:8–9 (LXX 45:9–10); Ps 34:11 (LXX 33:12); Matt 11:28; Col 1:20. The “commander” (ἀρχιστράτηγος) recalls Josh 5:14.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): τέἀἷᾳ → τέρατα; βιγαδι ίυγ δῦ ὀρρυρηδηι 5 641 ᾿οϑι θα 5, 48 πν ἱιοαγιδίυπι θαυ ηι, Υἱ ἢ} ἐσ ον ᾳυΐ ἴῃ ογάσυϊο δὲ βθγνιπὶ δυυπὶ Οὐ 10 ρατα ἐπὶ → ἐπὶ; γγ Ῥοειῖ! ργοάϊφία δι ρεν τἐτταηὶ, αἰ τῶν → τῶν; μαχρὰν → μακρὰν; λό: → λόγου; πες (εττῶ. Εο5, 4] ργοοι] ϑιηὶ ἃ γάγθο γί γου τῆς → τῆς; ἐγγύθανάτου → …; νίχῃ πρωῖαν τῇ τρίτῃ, οἷς. Ομὲ ρὲγ υἱοίοτίαηι δυιθ} δὶς δάΐλαπὶ ἰμγΘηΐπι8, βοηθήσει αὐτῇ ὁ Θεὸς ϑογίριυγα ἰανίιδι αἱ δὶ δᾶπὶ ρεγ σοξηϊιἰοιε πὶ {1 Χ] Ρϑοίβοαν!!, δίυδ φια ἐπ ίόττα δμπί, εἷσε γι ἱπ ἐω- Ὥσπερ → Ὥσπερ; σωματιχῶν → σωματικῶν; θεωρούντῶν → θεωρούντων; χατὰ → κατὰ; οἰχειωθεὶς → οἰκειωθεὶς; μετἐθαλε. → μετέβαλε.; τέχνα, → τέκνα,; ἀχούσατέ → ἀκούσατέ; ἀγχάλαις → ἀγκάλαις; χαλοῦντος → καλοῦντος; ἀχούσας → ἀκούσας; χλήσεως, → κλήσεως,; χολληθεὶς → κολληθεὶς; ὅπιλον, → ὅπλον,; καταχαύσει → κατακαύσει; εἰρηνιχὸν → εἰρηνικὸν; ἀοράτοὺς → ἀοράτους; ἀγγελιχῶν χαταλόγων; → ἀγγελικῶν καταλόγων;; ἀγγελιχῶν χαταλόγων, → ἀγγελικῶν καταλόγων,; τιτρώσχει → τιτρώσκει; χαταδάλλει, → καταβάλλει,; συντριόει, → συντρίβει,; χατακαίει → κατακαίει; ἐπἶπι → …; ἀδ πη ΐ γοθα8 50} ]}οἱ 18, ἃς ἐπ ἐχπέμπεσθαι → ἐκπέμπεσθαι; ἐπιδουλευομένους. → ἐπιβουλευομένους.; χατακαύσει → κατακαύσει; ἀντιχειμένους → ἀντικειμένους; προθλημάτων, → προβλημάτων,.

Cite (SBL): Basil, Hom. Ps. 45.7 (PG 29:435; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/45-1/#p-45-7). (abbreviation not yet checked)

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45.8PG 29:438

Σχολάσατε καὶ γνῶτε, ὅτι ἐγώ εἰμι ὁ Θεός. Ἐφ᾽ ὅσον μὲν τοῖς ἔξω Θεοῦ σχολάζομεν πράγμασιν, οὐ δυνάμεθα χωρῆσαι γνῶσιν θεοῦ. Τίς γὰρ μεριμνῶν τὰ τοῦ κόσμου, καὶ ἐμβαθύνων τοῖς περισπασμοῖς τῆς σαρκὸς, δύναται τοῖς περὶ Θεοῦ λόγοις προσέχειν, καὶ τῇ ἀκριβείᾳ τῶν τηλικούτων θεωρημάτων ἀρκεῖν; Οὐχ ὁρᾷς, ὅτι ὁ εἰς τὰς ἀκάνθας ἐμπεσὼν λόγος ὑπὸ τῶν ἀκανθῶν συμπνίγεται; Ἄκανθαι δέ εἰσιν ἡδοναὶ σαρκὸς, καὶ πλοῦτος καὶ δόξα, καὶ βιωτικαὶ μέριμναι. Πάντα δὲ τούτων ἔξω δεήσει γενέσθαι τὸν ἐπιδεόμενον τῆς γνώσεως τοῦ Θεοῦ, καὶ σχολάσαντα ἀπὸ τῶν παθῶν, οὕτως ἀναλαβεῖν τὴν ἐπίγνωσιν τοῦ Θεοῦ. Πῶς γὰρ εἰσέλθῃ εἰς ψυχὴν στενοχωρουμένην ὑπὸ τῶν προκαταλαβόντων αὐτὴν διαλογισμῶν ἡ περὶ Θεοῦ ἔννοια; Οἶδε δὲ καὶ Φαραὼ, ὅτι ἴδιόν ἐστι τοῦ σχολάζοντος ἐκζητεῖν τὸν Θεὸν, καὶ διὰ τοῦτο ὀνειδίζει τὸν Ἰσραήλ" Σχολάζετε, σχολασταί ἐστε, καὶ λέγετε" Κυρίῳ τῷ Θεῷ ἡμῶν προσευξόμεθα. Αὕτη μὲν οὖν ἡ σχολὴ ἀγαθὴ τῷ σχολάζοντι καὶ ὠφέλιμος, ἡσυχίαν ἐμποιοῦσα πρὸς τὴν τῶν σωτηρίων διδαγμάτων ἀνάληψιν " πονηρὰ δὲ σχολὴ ἡ τῶν ᾿Αθηναίων, οἷς Εἰς οὐδὲν ἄλλο εὐκαίρουν ἣ λέγειν τι καὶ ἀκούειν καινότερον " ἣν καὶ νῦν τινες μιμοῦνται, τῇ τοῦ βίου σχολῇ πρὸς τὴν ἀεί τινος καινοτέρου δόγματος εὕρεσιν ἀποχρώμενοι. Ἡ τοιαύτη σχολὴ φίλη ἐστὶν ἀκαθάρτοις καὶ πονηροῖς πνεύμασιν. Ὅταν ἐξέλθῃ, φησὶ, τὸ ἀκάθαρτον πνεῦμα ἀπὸ τοῦ ἀνθρώπου, λέγει, Πορεύσομαι εἰς τὸν τόπον ὅθεν Καὶ ἐλθὸν εὑρίσκει τὸν οἶκον ἐκεῖνον σχολάζοντα καὶ σεσαρωμένον. Μὴ γένοιτο οὖν ἡμᾶς σχολὴν ποιῆσαι τῷ ἀντικειμένῳ πρὸς τὴν εἴσοδον, ἀλλὰ ἀσχολήσωμεν ἡμῶν τὸν ἔσω οἶκον, προενοικίσαντες ἐν ἑαυτοῖς διὰ τοῦ Πνεύματος τὸν Χριστόν. Μετὰ γοῦν τὸ χαρίσασθαι τὴν εἰρήνην τοῖς τέως ταρασσομένοις ὑπὸ τῶν πολεμίων, τότε λέγει τὸ, Σχολάσατε ἀπὸ τῶν περισπώντων ὑμᾶς ἐχθρῶν, ἵνα ἐν ἡσυχίᾳ τοὺς περὶ τῆς ἀληθείας θεωρήσητε λόγους. Διὰ τοῦτο καὶ ὁ Κύριος, Πᾶς ὅστις οὐκ ἀποτάσσεται, φησὶ, πᾶσι τοῖς ὑπάρχουσιν, οὐ δύναταί μου εἶναι μαθητής. Σχολάσαι οὖν δεῖ ἀπὸ τῶν γαμικῶν ἔργων, ἵνα σχολάσωμεν τῇ προσευχῇ " σχολάσαι ἀπὸ τῶν περὶ τὸν πλοῦτον σπουδῶν, ἀπὸ τῆς περὶ τὸ δοξάριον τοῦτο ἐπιθυμίας, ἀπὸ τῶν πρὸς ἀπόλαυσιν ἡδονῶν, ἀπὸ φθόνου καὶ πάσης τῆς εἰς τὸν πλησίον ἡμῶν πονηρίας, ἵνα, γαληνιώσης ἡμῶν τῆς ψυχῆς καὶ ὑπ' οὐδενὸς πάθους ταρασσομένης, οἷον ἐν κατόπτρῳ τινὶ καθαρὰ γένηται καὶ ἀνεπισκότητος ἡ ἔλλαμψις τοῦ Θεοῦ. Ὑψωθήσομαι ἐν τοῖς ἔθνεσιν, ὑψωθήσομαι ἐν τῇ γῇ. Σαφῶς ταῦτα λέγει περὶ τοῦ καθ᾽ ἑαυτὸν πάθους ὁ Κύριος, καθὼς ἐν τῷ Εὐαγγελίῳ γέγραπται" Κἀγὼ, ὅταν ὑψωθῶ, πάντας ἑλκύσω πρὸς ἐμαυτόν. Καὶ ὅτι ὥσπερ Μωῦσῆς ὕψωσε τὸν ὄφιν ἐν τῇ ἐρήμῳ, οὕτω δεῖ ὑψωθῆναι τὸν Υἱὸν τοῦ ἀνθρώπου ἐπὶ τῆς γῆς. Ἐπεὶ οὖν ὑπὲρ τῶν ἐθνῶν ἔμελλεν ὑψοῦσθαι πρὸς τὸν σταυρὸν, καὶ ὑπὲρ πάσης τῆς γῆς τὴν ὕψωσιν καταδέχεσθαι, διὰ τοῦτό φησιν " ᾿Υψωθήσομαι ἐν τοῖς ἔθνεσιν, ὑψωθήσομαι ἐν τῇ γῇ. Κύριος τῶν δυνάμεων μεθ' ἡμῶν, ἀντιλήπτωρ ἡμῶν ὁ Θεὸς Ἰακώβ. Ἐπαγαλλόμενος τῇ τοῦ Θεοῦ βοηθείᾳ, δὶς τὴν αὐτὴν φωνὴν ἐξεβόησε - Κύριος τῶν δυνάμεων μεθ᾽ ἡμῶν" οἱονεὶ ἐπεμβαίνων καὶ ἐναλλόμενος τῷ ἐχθρῷ, διὰ τὴν τελείαν ἐπὶ τὸν Σωτῆρα τῶν ψυχῶν ἡμῶν πεποίθησιν, ὡς οὐδὲν πεισόμενος παρ᾽ αὐτοῦ. Εἰ γὰρ ὁ Θεὸς ὑπὲρ ἡμῶν, τίς καθ' ἡμῶν; Ὁ τῷ Ἰακὼβ τὴν νίκην χαρισάμενος, καὶ μετὰ τὴν πάλην ἀποδείξας αὐτὸν Ἰσραὴλ, οὗτός ἐστιν ἀντιλήπτωρ ἡμῶν" αὐτὸς πολεμεῖ ὑπὲρ ἡμῶν. Ἡμεῖς δὲ ἡσυχάσωμεν, ὅτι Αὐτός ἐστιν ἡ εἰρήνη ἡμῶν, ὁ ποιήσας τὰ ἀμφότερα ἕν, ἵνα τοὺς δύο κτίσῃ εἰς ἕνα καινὸν ἄνθρωπον.

Scholasate kai gnōte, hoti egō eimi ho Theos. Eph᾽ hoson men tois exō Theou scholazomen pragmasin, ou dynametha chōrēsai gnōsin theou. Tis gar merimnōn ta tou kosmou, kai embathynōn tois perispasmois tēs sarkos, dynatai tois peri Theou logois prosechein, kai tę̄ akribeią tōn tēlikoutōn theōrēmatōn arkein? Ouch horąs, hoti ho eis tas akanthas empesōn logos hypo tōn akanthōn sympnigetai? Akanthai de eisin hēdonai sarkos, kai ploutos kai doxa, kai biōtikai merimnai. Panta de toutōn exō deēsei genesthai ton epideomenon tēs gnōseōs tou Theou, kai scholasanta apo tōn pathōn, houtōs analabein tēn epignōsin tou Theou. Pōs gar eiselthę̄ eis psychēn stenochōroumenēn hypo tōn prokatalabontōn autēn dialogismōn hē peri Theou ennoia? Oide de kai Pharaō, hoti idion esti tou scholazontos ekzētein ton Theon, kai dia touto oneidizei ton Israēl" Scholazete, scholastai este, kai legete" Kyriǭ tǭ Theǭ hēmōn proseuxometha. Hautē men oun hē scholē agathē tǭ scholazonti kai ōphelimos, hēsychian empoiousa pros tēn tōn sōtēriōn didagmatōn analēpsin " ponēra de scholē hē tōn ᾿Athēnaiōn, hois Eis ouden allo eukairoun hē legein ti kai akouein kainoteron " hēn kai nyn tines mimountai, tę̄ tou biou scholę̄ pros tēn aei tinos kainoterou dogmatos heuresin apochrōmenoi. Hē toiautē scholē philē estin akathartois kai ponērois pneumasin. Hotan exelthę̄, phēsi, to akatharton pneuma apo tou anthrōpou, legei, Poreusomai eis ton topon hothen Kai elthon heuriskei ton oikon ekeinon scholazonta kai sesarōmenon. Mē genoito oun hēmas scholēn poiēsai tǭ antikeimenǭ pros tēn eisodon, alla ascholēsōmen hēmōn ton esō oikon, proenoikisantes en heautois dia tou Pneumatos ton Christon. Meta goun to charisasthai tēn eirēnēn tois teōs tarassomenois hypo tōn polemiōn, tote legei to, Scholasate apo tōn perispōntōn hymas echthrōn, hina en hēsychią tous peri tēs alētheias theōrēsēte logous. Dia touto kai ho Kyrios, Pas hostis ouk apotassetai, phēsi, pasi tois hyparchousin, ou dynatai mou einai mathētēs. Scholasai oun dei apo tōn gamikōn ergōn, hina scholasōmen tę̄ proseuchę̄ " scholasai apo tōn peri ton plouton spoudōn, apo tēs peri to doxarion touto epithymias, apo tōn pros apolausin hēdonōn, apo phthonou kai pasēs tēs eis ton plēsion hēmōn ponērias, hina, galēniōsēs hēmōn tēs psychēs kai hyp' oudenos pathous tarassomenēs, hoion en katoptrǭ tini kathara genētai kai anepiskotētos hē ellampsis tou Theou. Hypsōthēsomai en tois ethnesin, hypsōthēsomai en tę̄ gę̄. Saphōs tauta legei peri tou kath᾽ heauton pathous ho Kyrios, kathōs en tǭ Euangeliǭ gegraptai" Kagō, hotan hypsōthō, pantas helkysō pros emauton. Kai hoti hōsper Mōysēs hypsōse ton ophin en tę̄ erēmǭ, houtō dei hypsōthēnai ton Huion tou anthrōpou epi tēs gēs. Epei oun hyper tōn ethnōn emellen hypsousthai pros ton stauron, kai hyper pasēs tēs gēs tēn hypsōsin katadechesthai, dia touto phēsin " ᾿Ypsōthēsomai en tois ethnesin, hypsōthēsomai en tę̄ gę̄. Kyrios tōn dynameōn meth' hēmōn, antilēptōr hēmōn ho Theos Iakōb. Epagallomenos tę̄ tou Theou boētheią, dis tēn autēn phōnēn exeboēse - Kyrios tōn dynameōn meth᾽ hēmōn" hoionei epembainōn kai enallomenos tǭ echthrǭ, dia tēn teleian epi ton Sōtēra tōn psychōn hēmōn pepoithēsin, hōs ouden peisomenos par᾽ autou. Ei gar ho Theos hyper hēmōn, tis kath' hēmōn? Ho tǭ Iakōb tēn nikēn charisamenos, kai meta tēn palēn apodeixas auton Israēl, houtos estin antilēptōr hēmōn" autos polemei hyper hēmōn. Hēmeis de hēsychasōmen, hoti Autos estin hē eirēnē hēmōn, ho poiēsas ta amphotera hen, hina tous dyo ktisę̄ eis hena kainon anthrōpon.

“Be still and know that I am God.” As long as we are busy with matters outside God, we cannot receive the knowledge of God. For who, anxious about the things of the world and sunk deep in the distractions of the flesh, can attend to words about God and be equal to the precision of such great truths? Do you not see that the word that fell among the thorns is choked by the thorns? And the thorns are the pleasures of the flesh, and wealth and glory, and the cares of life. The one who needs the knowledge of God must get outside all of these, and, having become free from the passions, so take up the knowledge of God. For how can the thought of God enter a soul cramped by reasonings that have occupied it before? Even Pharaoh knew that it is the mark of one at leisure to seek God, and that is why he reproaches Israel: “You are idle, you are idlers, and you say, ‘We will pray to the Lord our God.’” This leisure, then, is good and profitable to the one who has it, creating quiet for taking up the saving teachings; but bad was the leisure of the Athenians, who “spent their time in nothing else than telling or hearing something newer,” which some imitate even now, using the leisure of their life for the constant discovery of some newer doctrine. Such leisure is dear to unclean and evil spirits. “When the unclean spirit,” it says, “goes out of a man, it says, ‘I will go to the place from which [I came]’; and coming it finds that house unoccupied and swept.” May we, then, never give the adversary leisure to enter, but let us keep our inner house occupied, having first settled Christ in ourselves through the Spirit. After granting peace, then, to those who until then were troubled by enemies, he says, “Be still” from the enemies who distract you, so that in quiet you may contemplate the words about the truth. That is why the Lord too says, “Whoever does not renounce all that he has cannot be my disciple.” We must, then, be free from the works of marriage, so that we may be free for prayer; free from the pursuits of wealth, from desire for this paltry glory, from the pleasures of enjoyment, from envy and all wickedness toward our neighbor, so that, when our soul is calm and troubled by no passion, the shining of God may become pure and undarkened in it, as in a mirror. “I will be exalted among the nations, I will be exalted in the earth.” The Lord clearly says this of his own passion, as it is written in the Gospel: “And I, when I am lifted up, will draw all to myself”; and, “As Moses lifted up the serpent in the wilderness, so must the Son of Man be lifted up” on the earth. Since, then, he was to be lifted up on the cross for the nations, and to accept being lifted up for the whole earth, therefore he says, “I will be exalted among the nations, I will be exalted in the earth.” “The Lord of hosts is with us; our helper is the God of Jacob.” Exulting in God's help, he has cried out the same words twice, “The Lord of hosts is with us,” as though trampling on the enemy and leaping upon him, because of his perfect confidence in the Savior of our souls, as one who will suffer nothing from the enemy. “For if God is for us, who is against us?” The one who granted Jacob the victory, and after the wrestling declared him Israel, he is our helper; he himself fights for us. Let us be still, for “he is our peace, who made the two one, that he might create the two into one new man.”

Ps 46:10 (45:11 LXX) (quotation, high confidence) · Matt 13:22 (allusion, high confidence) · Luke 8:14 (allusion, high confidence) · Exod 5:17 (quotation, high confidence) · Acts 17:21 (quotation, high confidence) · Matt 12:43 (quotation, high confidence) · Matt 12:44 (quotation, high confidence) · Eph 3:17 (allusion, medium confidence) · Luke 14:33 (quotation, high confidence) · 1 Cor 7:5 (allusion, high confidence) · John 12:32 (quotation, high confidence) · John 3:14 (quotation, high confidence) · Ps 46:11 (45:12 LXX) (quotation, high confidence) · Rom 8:31 (quotation, high confidence) · Gen 32:28 (allusion, high confidence) · Eph 2:14 (quotation, high confidence) · Eph 2:15 (quotation, high confidence)

Notes and citation

Summary: On Ps 46:10–11 Basil teaches that God can be known only by those free from worldly cares and passions, contrasting good leisure for God with the Athenians' idle curiosity and the empty house of the parable; “I will be exalted” foretells the cross, and the repeated refrain is the believer's triumph in Christ, our peace.

The Greek verb σχολάζω means both “be at leisure” and “be free for”, which allows the play between Ps 46:10 (“Be still”, literally “Be at leisure”), Pharaoh's charge (Exod 5:17), the Athenians (Acts 17:21) and 1 Cor 7:5. Abstinence from “the works of marriage” for prayer follows 1 Cor 7:5 and is translated as written. In the quotation of Matt 12:44 Basil's text omits “I came”, supplied in brackets. Quotations: Ps 46:10–11 (LXX 45:11–12); Exod 5:17; Acts 17:21; Matt 12:43–44; Luke 14:33; John 12:32; John 3:14; Rom 8:31; Eph 2:14–15. Allusions: Matt 13:7, 22; Luke 8:14; Eph 3:17; 1 Cor 7:5; Gen 32:24–28.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): Ἔφ᾽ → Ἐφ᾽; ὅσυν → ὅσον; χόσμου, → κόσμου,; ἐμδαθύνων → ἐμβαθύνων; σαρχὸς, δύναται → σαρκὸς, δύναται; προσέχεεν, → προσέχειν,; ἀχριδείᾳ → ἀκριβείᾳ; τηλιχούτων → τηλικούτων; ἀρχεὶν; → ἀρκεῖν;; ἀχάνθας → ἀκάνθας; ἀχανθῶν → ἀκανθῶν; ἴΑχανθαι → Ἄκανθαι; νοϊυρίδια5, οἱ ἀϊΐνί ἰδ, δἱ αἰογία, δἰ δ ᾳυᾳ δὰ νἱ- Ὁ σαρχὸς, καὶ → σαρκὸς, καὶ; γὴν. (δ) Ἑϊο Βαβί!. οἱ Βορὶΐ αὐ τα Αἰραι ΩΣ οἱ Πάντα → Πάντα; ἁ → ἀπὸ; πὸ τῶν παθῶν, → τῶν παθῶν,; ἀναλαδεῖν → ἀναλαβεῖν; ᾿ τῶν → τῶν; προχαταλαδόντων → προκαταλαβόντων; Οἵδε → Οἶδε; Α δᾶπὶ ἱπφταάϊοίυν δε οοξηϊιίο ἢ Αἰηυΐ οἱ ῬΊνΝΑγδ0 ποτοῦ → τοῦ; ἐχζητεῖν → ἐκζητεῖν; διδαγμάτῶν → διδαγμάτων; ἅλ.1ο → ἄλλο; Ὡνες → τινες; χαινοτέρου → καινοτέρου; δόγμα- → δόγματος; “ος εὕρεσιν → εὕρεσιν; ἀχαθάρτοις → ἀκαθάρτοις; ἐξέιθῃ, → ἐξέλθῃ,; «Ἰέγει, → λέγει,; οἴκον → οἶκον; ἐχεῖγον → ἐκεῖνον; σεσαρωμέγον. → σεσαρωμένον.; ἀντιχειμένῳ → ἀντικειμένῳ; οἶχον, → οἶκον,; προενοιχίσαντες → προενοικίσαντες; γαμιχῶν → γαμικῶν; «ὧν → τῶν; δοξά- → δοξάριον; Β ριον τοῦτο → τοῦτο; ἧδο- → ἡδονῶν,; ᾿ νῶν, ἀπὸ → ἀπὸ; φθόνον → φθόνου; ς πονηρίας, → πονηρίας,; χατόπτρῳ → κατόπτρῳ; χαθαρὰ → καθαρὰ; ἀνεπισχότητος → ἀνεπισκότητος; ἔλδαμψις → ἔλλαμψις; 'Υψωθήσομαι → Ὑψωθήσομαι; χαθ᾽ → καθ᾽; δυιχύσω → ἑλκύσω; ὕγωσε → ὕψωσε; ὄςιν → ὄφιν; ἀγθρώπου → ἀνθρώπου; εἴ! → τῇ; γῇ- → γῇ.; Ἰαχώδ. → Ἰακώβ.; ῃ Ἐπαγαλλόμενος → Ἐπαγαλλόμενος; δυγάμεων → δυνάμεων; ἐπεμθαίνων → ἐπεμβαίνων; ἡ μῶν πεποίθησιν, → ἡμῶν πεποίθησιν,; Ἰαχὼδ → Ἰακὼβ; πίδί! αἰἰμά υασαϑαπὶ πἰδὶ αα αἰσοπάμηι αἴ απάϊθιτοι ρ αρὶ ροϑδὶεἶ8. Ουλργόριογ ἰδ θοιπίπυ8 αἷ(: δυΐθιη 4 ϑοδπ)8, αυοὰ [ρ56 ἐδ μαχ ποδίγα, {εοῖϊ πἰταφιε τιππὴὶ, αἰ αἰιο8 οοπάαι ἐπ ἀπμηὶ πουῖπὶ Αὶ τὴν → τὴν; ἀποδεῖας → ἀποδείξας; ὅτε → ὅτι; ἐστιν» → ἐστιν; εἰρήγη → εἰρήνη; ἄγθρωπον. → ἄνθρωπον..

Topics: Prayer, Marriage

Cite (SBL): Basil, Hom. Ps. 45.8 (PG 29:438; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/45-1/#p-45-8). (abbreviation not yet checked)

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Chapter 48

48.0PG 29

Εἰς τὸ τέλος, τοῖς υἱοῖς Κορὲ ψαλμός.

Eis to telos, tois huiois Kore psalmos.

“To the end, for the sons of Korah, a psalm.”

Ps 49:1 (48:1 LXX) (quotation, high confidence)

Notes and citation

Summary: The title of Ps 49 (LXX 48), on which Basil's homily comments.

The LXX title of Ps 49 (LXX 48:1). Basil explains it in 48.1.

Notes on the original text

Digital text corrected (OCR misreading): ψαιῖϊμός. → ψαλμός..

Cite (SBL): Basil, Hom. Ps. 48.0 (PG 29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/45-1/#p-48-0). (abbreviation not yet checked)

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48.1PG 29

Ἐφαντάσθησαν μέν τινες καὶ τῶν ἔξω περὶ τοῦ ἀνθρωπείου τέλους, καὶ διαφόρως ἠνέχθησαν εἰς τὴν περὶ τοῦ τέλους ἔννοιαν. Οἱ μὲν γὰρ ἀπεφήναντο τέλος εἶναι τὴν ἐπιστήμην, οἱ δὲ τὴν πρακτικὴν ἐνέργειαν " ἄλλοι τὸ διαφόρως χρῆσθαι τῷ βίῳ καὶ τῷ σώματι" οἱ δὲ βοσκηματώδεις ἡδονὴν ἀπεφήναντο εἶναι τὸ τέλος. Ἡμῖν δὲ τέλος, οὗ ἕνεκεν πάντα πράττομεν, καὶ πρὸς ὃ ἐπειγόμεθα, ἡ μακαρία διαγωγὴ ἐν τῷ μέλλοντι αἰῶνι. Αὕτη δὲ συμπληροῦται ἐν τῷ βασιλεύεσθαι ὑπὸ τοῦ Θεοῦ. Τούτου γὰρ οὐδὲ μέχρις ἐπινοίας βέλτιόν τι ἐξευρεθείη τῇ λογικῇ φύσει" καὶ πρὸς ταύτην κινεῖ ἡμᾶς ὁ ᾿Απόστολος, λέγων " Εἶτα τὸ τέλος, ὅταν παραδῷ τὴν βασιλείαν τῷ Θεῷ καὶ Πατρί. Ὅπερ καὶ ὁ Σοφονίας ἐν τῇ προφητείᾳ παρίστησι, λέγων ἐκ προσώπου τοῦ Θεοῦ: Ὅτι τὸ κρῖμά μου εἰς συναγωγὰς ἐθνῶν, τοῦ εἰσδέξασθαι βασιλεῖς, τοῦ ἐκχέαι ἐπ᾽ αὐτοὺς τὴν ὀργήν μου. Ἐν γὰρ πυρὶ ζήλου μου καταναλωθήσεται πᾶσα ἡ γῆ ὅτι τότε μεταστρέψω ἐπὶ λαοὺς πολλοὺς γλῶσσαν εἰς γενεὰν αὐτῆς, τοῦ ἐπικαλεῖσθαι πάντας τὸ ὄνομα Κυρίου, τοῦ δουλεύειν αὐτῷ ὑπὸ ζυγὸν ἕνα. Εἰς τοῦτο οὖν οἶμαι τὸ τέλος ἀναφέρεσθαι τὰς ἀπὸ τῶν Ψαλμῶν ὠφελείας, τῶν ταύτην ἐχόντων τὴν προγραφήν. οἱ δὲ τῇ ἐννοίᾳ ταύτῃ καὶ οἱ ἐπιγράψαντες, Εἰς νῖκος, ἣ Ἐπινίκιον, ἣ Τῷ νικοποιῷ" Ἐπειδὴ γὰρ Κατεπόθη ὁ θάνατος εἰς νῖκος, καὶ ἐξαναλώθη ὑπὸ τοῦ εἰπόντος " Ἐγὼ νενίκηκα τὸν κόσμον " καὶ ἐπειδὴ πάντα νενίκηται ὑπὸ τοῦ Χριστοῦ, καὶ Ἐν τῷ ὀνόματι αὐτοῦ πᾶν γόνυ κάμψει, ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, εἰκότως τὸ Πνεῦμα τὸ ἅγιον ἐν ἐπινικίοις ᾧδαῖς τὰ ἀποκείμενα προαναφωνεῖ. ᾿Ακούσατε ταῦτα, πάντα τὰ ἔθνη, ἐνωτίσασθε, πάντες οἱ κατοικοῦντες τὴν οἰκουμένην· οἵ τε γηγενεῖς καὶ οἱ υἱοὶ τῶν ἀνθρώπων, ἐπὶ τὸ αὐτὸ πλούσιος καὶ πένης. Τὸ μὲν ἀκροατήριον μέγιστον, πάντα τὰ ἔθνη συγκαλοῦντος εἰς τὴν ἀκρόασιν τοῦ ψαλμοῦ, καὶ πάντας τοὺς τὴν οἰκουμένην ταῖς οἰκήσεσιν ἐκπληροῦντας. Ἕλκει δὲ, οἶμαι, καὶ γηγενεῖς, καὶ υἱοὺς ἀνθρώπων, καὶ πλουσίους, καὶ πένητας, καὶ τῷ ὑψηλῷ κηρύγματι τούτῳ πρὸς τὴν ἀκρόασιν συγκαλεῖται, Ποία σκοπιὰ τῆς γῆς τοσοῦτον ἀπάσης ὑπερανέστηκεν, ὥστε ἐξ ἀπόπτου πάντα ἰδεῖν τὰ ἔθνη, καὶ πᾶσαν τὴν οἰκουμένην ὀφθαλμῷ περιλαβεῖν; Τίς οὕτω μεγαλοφωνότατος κῆρυξ, ὥστε τοσαύταις ὁμοῦ ἀκοαῖς ἐξάκουστον ἐμβοῆσαι; Τίς ὁ δέχεσθαι δυνάμενος χῶρος τοὺς ἐκκλησιάζοντας; Πηλίκος δὲ ὁ διδάσκαλος καὶ ποταπὸς τὴν σοφίαν, ὥστε ἄξια τῆς τηλικαύτης Ἐκκλησίας ἐξευρεῖν τὰ διδάγματα; Μικρὸν ἀνάμεινον, καὶ μαθήσῃ, ὅτι ἄξια τοῦ ἐπαγγέλματός ἔστι τὰ ἐφεξῆς. Ὁ μὲν γὰρ ἐκκλησιάζων καὶ πάντα συγκαλῶν τῷ κηρύγματι ὁ Παράκλητός ἐστι, τὸ Πνεῦμα τῆς ἀληθείας, διὰ προφητῶν καὶ ἀποστόλων συνάγων τοὺς σωζομένους ὧν ἐπειδὴ Εἰς ἅπασαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν, καὶ εἰς τὰ πέρατα τῆς οἰκουμένης τὰ ῥήματα αὐτῶν διὰ τοῦτό φησιν" ᾿Ακούσατε, πάντα τὰ ἔθνη, καὶ πάντες οἱ κατοικοῦντες τὴν οἰκουμένην. Διὸ καὶ ἡ Ἐκκλησία ἐκ παντοδαπῶν ἐπιτηδευμάτων συνείλεκται, ἵνα μηδεὶς ἔξω τῆς ὠφελείας ἀπολειφθῇ. Τρεῖς γάρ εἰσι συζυγίαι τῶν κεκλημένων, ἐν αἷς ἅπαν τὸ τῶν ἀνθρώπων περιέχεται γένος " ἔθνη γὰρ οἱ κατοικοῦντες τὴν οἰκουμένην᾽ γηγενεῖς καὶ οἱ υἱοὶ τῶν ἀνθρώπων πλούσιοι καὶ πένητες. Τίνα τοίνυν ἔξω καταλέλοιπε τῆς ἀκροάσεως; Οἱ ἀλλότριοι τῆς πίστεως διὰ τῶν ἐθνῶν ἐκλήθησαν. Οἱ ἐν τῇ Ἐκκλησίᾳ εἰσὶν, οἱ κατοικοῦντες τὴν οἰκουμένην. Γηγενεῖς οἱ τὰ γήινα φρονοῦντες, καὶ τῶν θελημάτων τῆς σαρκὸς ἀντεχόμενοι. Υἱοὶ τῶν ἀνθρώπων οἱ ἐπιμέλειάν τινα καὶ ἄσκησιν τοῦ λόγου ποιούμενοι" ἴδιον γὰρ τοῦ ἀνθρώπου τὸ λογικόν. Πλούσιοι καὶ πένητες αὐτόθεν ἔχουσι γνωριζομένην τὴν ἰδιότητα " οἱ μὲν ὑπερβαίνοντες τὴν κτῆσιν τῶν ἀναγκαίων, οἱ δὲ ἐν ἐνδείᾳ τούτων καθεστηκότες. Ἐπειδὴ δὲ ὁ ἰατρὸς τῶν ψυχῶν οὐχ ἦλθε καλέσαι δικαίους, ἀλλὰ ἁμαρτωλοὺς εἰς μετάνοιαν, πρῶτον ἔταξεν ἐν τῇ κλήσει ἐν ἑκάστῃ συζυγίᾳ τὸ κατεγνωσμένον. Χείρονα γὰρ τὰ ἔθνη τῶν κατοικούντων τὴν οἰκουμένην " ἀλλ᾽ ὅμως προτετίμηται εἰς τὴν κλῆσιν, ἵνα οἱ κακῶς ἔχοντες πρότερον μεταλάβωσι τῆς ἐκ τοῦ ἰατροῦ ὠφελείας. Πάλιν οἱ γηγενεῖς πρὸ τῶν υἱῶν τῶν ἀνθρώπων ἐτάχθησαν" καὶ πλούσιοι πρὸ τῶν πενήτων. Τὸ ἀπεγνωσμένον τάγμα, καὶ δύσκολον ἔχον τὴν σωτηρίαν, πρότερον κέκληται τῶν πτωχῶν. Τοιαύτη γὰρ ἡ τοῦ ἰατροῦ φιλανθρωπία τοῖς ἀσθενεστέροις " προτέροις μεταδίδωσι τῆς ὠφελείας. Ὁμοῦ δὲ καὶ εἰρήνης ἐστὶ συναγωγὸν ἡ κοινωνία τῆς κλήσεως, ὥστε τοὺς ἔχοντας τέως ἐκ τῶν ἐπιτηδευμάτων πρὸς ἀλλήλους ὑπεναντίως, τούτους διὰ τῆς Ἐκκλησίας προσεθισθῆναι ἀλλήλοις εἰς τὴν ἀγάπην. Γινωσκέτω γὰρ ὁ πλούσιος, ὅτι ὁμοτίμῳ κηρύγματι κέκληται πρὸς τὸν πένητα. Ἐπὶ τὸ αὐτὸ γὰρ, φησὶ, πλούσιος καὶ πένης. Ἔξω καταλιπὼν τὴν πρὸς τοὺς καταδεεστέρους ὑπεροχὴν, καὶ τὸ ἐκ τοῦ πλούτου φρύαγμα, … τετίμηνται. Μήτε οὖν ὁ πλούσιος τὸν πένητα ὑπερηφανείτω, μήτε ὁ πένης τὴν δυναστείαν τῶν εὐπορούντων ὑποπτησσέτω· μήτε οἱ υἱοὶ τῶν ἀνθρώπων τοὺς γηγενεῖς ἐξουθενείτωσαν, μήτε οἱ γηγενεῖς τούτων πάλιν ἀπαλλοτριούσθωσαν. Καὶ τὰ ἔθνη ἐθιζέσθω πρὸς τοὺς κατοικοῦντας τὴν οἰκουμένην, καὶ οἱ τὴν οἰκουμένην οἰκοῦντες τοὺς ξένους τῶν διαθηκῶν διὰ τῆς ἀγάπης

Ephantasthēsan men tines kai tōn exō peri tou anthrōpeiou telous, kai diaphorōs ēnechthēsan eis tēn peri tou telous ennoian. Hoi men gar apephēnanto telos einai tēn epistēmēn, hoi de tēn praktikēn energeian " alloi to diaphorōs chrēsthai tǭ biǭ kai tǭ sōmati" hoi de boskēmatōdeis hēdonēn apephēnanto einai to telos. Hēmin de telos, hou heneken panta prattomen, kai pros ho epeigometha, hē makaria diagōgē en tǭ mellonti aiōni. Hautē de symplēroutai en tǭ basileuesthai hypo tou Theou. Toutou gar oude mechris epinoias beltion ti exeuretheiē tę̄ logikę̄ physei" kai pros tautēn kinei hēmas ho ᾿Apostolos, legōn " Eita to telos, hotan paradǭ tēn basileian tǭ Theǭ kai Patri. Hoper kai ho Sophonias en tę̄ prophēteią paristēsi, legōn ek prosōpou tou Theou: Hoti to krima mou eis synagōgas ethnōn, tou eisdexasthai basileis, tou ekcheai ep᾽ autous tēn orgēn mou. En gar pyri zēlou mou katanalōthēsetai pasa hē gē hoti tote metastrepsō epi laous pollous glōssan eis genean autēs, tou epikaleisthai pantas to onoma Kyriou, tou douleuein autǭ hypo zygon hena. Eis touto oun oimai to telos anapheresthai tas apo tōn Psalmōn ōpheleias, tōn tautēn echontōn tēn prographēn. hoi de tę̄ ennoią tautę̄ kai hoi epigrapsantes, Eis nikos, hē Epinikion, hē Tǭ nikopoiǭ" Epeidē gar Katepothē ho thanatos eis nikos, kai exanalōthē hypo tou eipontos " Egō nenikēka ton kosmon " kai epeidē panta nenikētai hypo tou Christou, kai En tǭ onomati autou pan gony kampsei, epouraniōn, kai epigeiōn, kai katachthoniōn, eikotōs to Pneuma to hagion en epinikiois hǭdais ta apokeimena proanaphōnei. ᾿Akousate tauta, panta ta ethnē, enōtisasthe, pantes hoi katoikountes tēn oikoumenēn; hoi te gēgeneis kai hoi huioi tōn anthrōpōn, epi to auto plousios kai penēs. To men akroatērion megiston, panta ta ethnē synkalountos eis tēn akroasin tou psalmou, kai pantas tous tēn oikoumenēn tais oikēsesin ekplērountas. Helkei de, oimai, kai gēgeneis, kai huious anthrōpōn, kai plousious, kai penētas, kai tǭ hypsēlǭ kērygmati toutǭ pros tēn akroasin synkaleitai, Poia skopia tēs gēs tosouton apasēs hyperanestēken, hōste ex apoptou panta idein ta ethnē, kai pasan tēn oikoumenēn ophthalmǭ perilabein? Tis houtō megalophōnotatos kēryx, hōste tosautais homou akoais exakouston emboēsai? Tis ho dechesthai dynamenos chōros tous ekklēsiazontas? Pēlikos de ho didaskalos kai potapos tēn sophian, hōste axia tēs tēlikautēs Ekklēsias exeurein ta didagmata? Mikron anameinon, kai mathēsę̄, hoti axia tou epangelmatos esti ta ephexēs. Ho men gar ekklēsiazōn kai panta synkalōn tǭ kērygmati ho Paraklētos esti, to Pneuma tēs alētheias, dia prophētōn kai apostolōn synagōn tous sōzomenous hōn epeidē Eis hapasan tēn gēn exēlthen ho phthongos autōn, kai eis ta perata tēs oikoumenēs ta rhēmata autōn dia touto phēsin" ᾿Akousate, panta ta ethnē, kai pantes hoi katoikountes tēn oikoumenēn. Dio kai hē Ekklēsia ek pantodapōn epitēdeumatōn syneilektai, hina mēdeis exō tēs ōpheleias apoleiphthę̄. Treis gar eisi syzygiai tōn keklēmenōn, en hais hapan to tōn anthrōpōn periechetai genos " ethnē gar hoi katoikountes tēn oikoumenēn᾽ gēgeneis kai hoi huioi tōn anthrōpōn plousioi kai penētes. Tina toinyn exō kataleloipe tēs akroaseōs? Hoi allotrioi tēs pisteōs dia tōn ethnōn eklēthēsan. Hoi en tę̄ Ekklēsią eisin, hoi katoikountes tēn oikoumenēn. Gēgeneis hoi ta gēina phronountes, kai tōn thelēmatōn tēs sarkos antechomenoi. Huioi tōn anthrōpōn hoi epimeleian tina kai askēsin tou logou poioumenoi" idion gar tou anthrōpou to logikon. Plousioi kai penētes autothen echousi gnōrizomenēn tēn idiotēta " hoi men hyperbainontes tēn ktēsin tōn anankaiōn, hoi de en endeią toutōn kathestēkotes. Epeidē de ho iatros tōn psychōn ouch ēlthe kalesai dikaious, alla hamartōlous eis metanoian, prōton etaxen en tę̄ klēsei en hekastę̄ syzygią to kategnōsmenon. Cheirona gar ta ethnē tōn katoikountōn tēn oikoumenēn " all᾽ homōs protetimētai eis tēn klēsin, hina hoi kakōs echontes proteron metalabōsi tēs ek tou iatrou ōpheleias. Palin hoi gēgeneis pro tōn huiōn tōn anthrōpōn etachthēsan" kai plousioi pro tōn penētōn. To apegnōsmenon tagma, kai dyskolon echon tēn sōtērian, proteron keklētai tōn ptōchōn. Toiautē gar hē tou iatrou philanthrōpia tois asthenesterois " proterois metadidōsi tēs ōpheleias. Homou de kai eirēnēs esti synagōgon hē koinōnia tēs klēseōs, hōste tous echontas teōs ek tōn epitēdeumatōn pros allēlous hypenantiōs, toutous dia tēs Ekklēsias prosethisthēnai allēlois eis tēn agapēn. Ginōsketō gar ho plousios, hoti homotimǭ kērygmati keklētai pros ton penēta. Epi to auto gar, phēsi, plousios kai penēs. Exō katalipōn tēn pros tous katadeesterous hyperochēn, kai to ek tou ploutou phryagma, … tetimēntai. Mēte oun ho plousios ton penēta hyperēphaneitō, mēte ho penēs tēn dynasteian tōn euporountōn hypoptēssetō; mēte hoi huioi tōn anthrōpōn tous gēgeneis exoutheneitōsan, mēte hoi gēgeneis toutōn palin apallotriousthōsan. Kai ta ethnē ethizesthō pros tous katoikountas tēn oikoumenēn, kai hoi tēn oikoumenēn oikountes tous xenous tōn diathēkōn dia tēs agapēs

Some outsiders too have formed notions about the end of human life, and have been carried in different directions in their idea of the end. Some declared that the end is knowledge, others practical activity; others the varied use of life and of the body; and those of a cattle-like nature declared that pleasure is the end. But for us the end, for the sake of which we do everything and toward which we press on, is the blessed life in the age to come. And this is fulfilled in being ruled as subjects by God. For nothing better than this could be found by a rational nature even in thought; and to this the Apostle moves us, saying, “Then comes the end, when he hands over the kingdom to God and the Father.” Zephaniah too presents this in his prophecy, speaking in the person of God: “For my judgment is for the gatherings of the nations, to receive kings, to pour out my wrath upon them. For in the fire of my jealousy all the earth will be consumed; for then I will turn to the peoples a tongue for its generation, that all may call on the name of the Lord, to serve him under one yoke.” To this end, then, I think the benefits of the Psalms that bear this title are referred. And in this sense too are those who inscribed them “For victory,” or “Song of victory,” or “To the one who makes victorious.” For since “death has been swallowed up in victory,” and has been destroyed by the one who said, “I have conquered the world,” and since all things have been conquered by Christ, and “at his name every knee will bow, of things in heaven and on earth and under the earth,” the Holy Spirit fittingly proclaims beforehand, in songs of victory, the things laid up. “Hear these things, all you nations; give ear, all who inhabit the world, both earthborn and sons of men, rich and poor together.” The audience is the greatest possible, since he calls all the nations to hear the psalm, and all who fill the world with their dwellings. And he draws, I think, both earthborn and sons of men, both rich and poor, and with this lofty proclamation he calls them to hear. What watchtower on earth rises so high above the whole earth that one could see all the nations from afar and take in the whole world with one's eye? What herald has so great a voice that he can make his cry heard by so many ears at once? What place can receive those assembled? How great is the teacher, and of what wisdom, that he can find teachings worthy of so great an assembly? Wait a little, and you will learn that what follows is worthy of the announcement. For the one who assembles and calls all by the proclamation is the Paraclete, the Spirit of truth, gathering those who are being saved through prophets and apostles; and since “their voice has gone out into all the earth, and their words to the ends of the world,” he therefore says, “Hear, all you nations, and all who inhabit the world.” That is why the Church too has been gathered from all kinds of ways of life, so that no one may be left outside its benefit. For there are three pairs of those called, in which the whole human race is contained: nations and the inhabitants of the world; earthborn and sons of men; rich and poor. Whom, then, has he left outside the hearing? Those who are strangers to the faith are called by the word “nations.” Those who are in the Church are the inhabitants of the world. The earthborn are those who mind earthly things and cling to the wills of the flesh. The sons of men are those who give some care and training to reason, for rationality is the mark of man. Rich and poor have their character recognized at once: the one possess more than what is necessary, the others are in want of it. And since the physician of souls “did not come to call the righteous, but sinners to repentance,” in each pair he placed first in the call the one that stands condemned. For the nations are worse than the inhabitants of the world; yet they are given precedence in the calling, so that those who are badly off may share first in the physician's help. Again, the earthborn are placed before the sons of men, and the rich before the poor. The class that is despaired of, whose salvation is difficult, has been called before the poor. Such is the physician's love for mankind toward the weaker: he gives them his help first. At the same time the fellowship of the calling also brings about peace, so that those who until then were opposed to one another by their ways of life are accustomed to one another in love through the Church. Let the rich man know that he has been called with equal honor alongside the poor. “Rich and poor together,” it says. Leaving outside his superiority over those lower than he, and the arrogance that comes from wealth, … have been honored. Let the rich man, then, not despise the poor, nor the poor cower before the power of the wealthy; let the sons of men not scorn the earthborn, nor the earthborn in turn hold aloof from them. And let the nations become accustomed to the inhabitants of the world, and those who inhabit the world [embrace] the strangers to the covenants through love …

Textual problem in this passage: see the notes.

1 Cor 15:24 (quotation, high confidence) · Zeph 3:8 (quotation, high confidence) · Zeph 3:9 (quotation, high confidence) · 1 Cor 15:54 (quotation, high confidence) · John 16:33 (quotation, high confidence) · Phil 2:10 (quotation, high confidence) · Ps 49:1 (48:2 LXX) (quotation, high confidence) · Ps 49:2 (48:3 LXX) (quotation, high confidence) · Ps 19:4 (18:5 LXX) (quotation, high confidence) · John 14:17 (allusion, medium confidence) · Matt 9:13 (quotation, high confidence) · Luke 5:32 (quotation, high confidence) · Eph 2:12 (allusion, high confidence)

Notes and citation

Summary: Basil sets the Christian end of life, the blessed life under God's rule in the age to come, against the philosophers' ends (knowledge, action, pleasure), relates the psalm title “to the end” to the victory of Christ, and begins on Ps 49:1–2, a summons to all nations, earthborn and sons of men, rich and poor.

Quotations: 1 Cor 15:24; Zeph 3:8–9 (LXX); 1 Cor 15:54; John 16:33; Phil 2:10; Ps 49:1–2 (LXX 48:2–3). “Outsiders” are the pagan philosophers; the views listed (knowledge, activity, pleasure) are commonplaces of Greek ethics. The alternative titles “For victory”, “Song of victory”, “To the one who makes victorious” are the renderings of the Hebrew heading in other Greek versions. The sentence continues in 48.2.
This section continues the sentence that ends 48.1. Quotations: Ps 19:4 (LXX 18:5; Rom 10:18); Ps 49:1–2 (LXX 48:2–3); Matt 9:13; Luke 5:32. Allusions: John 14:16–17; Eph 2:12 (strangers to the covenants). Lines are lost where Migne's notes stand in the scan, marked “…” (after “arrogance that comes from wealth”). The opening of 48.2 also had Migne's Latin and notes interleaved; they are removed by logged corrections. The verb of the last sentence is lost at the end of the section (supplied in brackets); the next staged section begins with the next verse.

Notes on the original text

Digital text corrected (OCR misreading; scan debris removed (Migne's Latin column, notes, marginal letters or numbers); scan debris removed (Migne's Latin column, notes, marginal letters or numbers); OCR misreading): (ῦ8) ἀνθρωπείου → ἀνθρωπείου; ἡνέχθτ, → ἠνέχθησαν; σαν εἰς τὴν → εἰς τὴν; ἀπεςἡναντο → ἀπεφήναντο; ὃὲ → δὲ; πραχτιχὴν → πρακτικὴν; βοσχηματώδεις → βοσκηματώδεις; ἀπεφήῆναντο → ἀπεφήναντο; Ἥ → Ἡμῖν; μῖν δὲ → δὲ; ἕνεχεν → ἕνεκεν; Β πράττομεν, → πράττομεν,; μαχαρία → μακαρία; λογιχῇ → λογικῇ; χινεῖ → κινεῖ; σιλείαν → βασιλείαν; Σοφονίς → Σοφονίας; ἐχ προσώπου → ἐκ προσώπου; καταγνγαλωθήσεται → καταναλωθήσεται; Βυρίου, → Κυρίου,; ἔνα. → ἕνα.; οἷ- → οἶμαι; (Ο᾽ μαι τὸ → τὸ; Ῥαλμῶν → Ψαλμῶν; ὠςελείας, → ὠφελείας,; προγραφῆὴν. → προγραφήν.; γῇκος, → νῖκος,; Ἐπινίχιον, → Ἐπινίκιον,; γῖχος, → νῖκος,; γεγίχηκα → νενίκηκα; τὸν» → τὸν; νενίχηται → νενίκηται; εἰχότως → εἰκότως; τὲ → τὸ ; ἀποχείμενα → ἀποκείμενα; οἰχουμέγην" → οἰκουμένην·; γη γεγεῖς καὶ → γηγενεῖς καὶ; ἁγθρώπων, → ἀνθρώπων,; ἀκροατήρ:ον → ἀκροατήριον; συγχαλοῦντος → συγκαλοῦντος; ἀχρόασιν τοῦ → ἀκρόασιν τοῦ; οἰχουμένην τ → οἰκουμένην τ; οἰχῆσεσιν → οἰκήσεσιν; ἐχπληροῦντας. → ἐκπληροῦντας.; Ἕλχει → Ἕλκει; ἀχρόασιν συγχαλεῖται, → ἀκρόασιν συγκαλεῖται,; σχοπιὰ → σκοπιὰ; ἀπά- Πδδβι τι ἴῃ Βορ. βϑόπῃὸ δἱ ἰη δἀϊιίοης → ἀπάσης; Μοχ Ἰΐοσ. τοτιΐυ5 τῇ ἀνθρωπίνῃ φύσει. [πῃ 2118. π|58. ἰεξί τα παραδῷ, ἴι 4118 παοαδιδῷ. Εαιεῖο Ραγίβ. καὶ τῷ ὑψηλῷ. Αἱ ραγιίουϊα καί σης ὑπερανέστηχεν, → ὑπερανέστηκεν,; Α 460 νος8}15 ργῶέο, υἱ ἰποϊαπιεὶ αυοὐ ἃ ἰοἱ ἔθνη, → ἔθνη,; οἰχουμένην ὀφθαλμῷ → οἰκουμένην ὀφθαλμῷ; περιλαθεῖν; → περιλαβεῖν;; χῆρυξ, → κῆρυξ,; ὥστς → ὥστε; ἀχοαῖς → ἀκοαῖς; ἐξάχουστον → ἐξάκουστον; ἐμδοῆσαι; → ἐμβοῆσαι;; ἐχχλησιάζοντας; → ἐκκλησιάζοντας;; Πηλίχος → Πηλίκος; διδάσχαλος → διδάσκαλος; τηλιχαύτης → τηλικαύτης; Ἐχχλησίας ἐξευρεῖν → Ἐκκλησίας ἐξευρεῖν; ἐχχλησιάζων → ἐκκλησιάζων; συγχαλῶν → συγκαλῶν; χηρύγματι ὁ → κηρύγματι ὁ; Παράχλητός → Παράκλητός; «στι, → ἐστι,; “ ὧν → ὧν; γὴν → γῆν; ἐξη1θεν → ἐξῆλθεν; εὶς τὰ → εἰς τὰ; ᾿Αχούσατε, → ᾿Ακούσατε,; πάγτες → πάντες; τὴν» → τὴν; οἰχουμένην. Διὸ → οἰκουμένην. Διὸ; Ἐχχλησία ἐχ παντοδαπῶν → Ἐκκλησία ἐκ παντοδαπῶν; συνεἴλεχται, → συνείλεκται,; χεχλημένων, → κεκλημένων,; χατοιχοῦντες τὴν οἰχουμένην᾽ → κατοικοῦντες τὴν οἰκουμένην᾽; ἕξω → ἔξω; χαταλέλοιπε → καταλέλοιπε; ἀχροάσεως; → ἀκροάσεως;; ἐχλήθησαν. → ἐκλήθησαν.; Οἵ → Οἱ; Ἐχχλησίᾳ → Ἐκκλησίᾳ; χατοιχοῦντες τὴν οἰχουμένην. Γηγενεῖς → κατοικοῦντες τὴν οἰκουμένην. Γηγενεῖς; «ἧς → τῆς; σαρχὸς → σαρκὸς; ἄσχησιν → ἄσκησιν; λογιχόν. → λογικόν.; πέγντες → πένητες; γνωριξομένην → γνωριζομένην; ( μὲν → μὲν; ὑπερθαίνοντες → ὑπερβαίνοντες; χτῆσιν → κτῆσιν; χαθεστηχότες. → καθεστηκότες.; χαλέσαι → καλέσαι; χλήσει → κλήσει; ἑχάστῃ → ἑκάστῃ; χατεγνωσμένον. → κατεγνωσμένον.; χατοιχούντων → κατοικούντων; οοἰχουμένην → οἰκουμένην; (θθ) εἰς → εἰς; χλῇσιν, → κλῆσιν,; χαχῶς → κακῶς; ἔχονπες → ἔχοντες; μεταλάδωσι → μεταλάβωσι; ἐχ τοῦ ἰατροῦ → ἐκ τοῦ ἰατροῦ; Τὸ, → Τὸ; δύσχολον → δύσκολον; χέχληται τῶν → κέκληται τῶν; εἰ- → εἰρήνης; Πιοπυΐππ, ἀἰν 68 οἱ ρυυρογθβ. (6 πὶ ἰφί αι ἐχίγα 178 50πι. Ουἱ πιδηδηι ἴῃ ἘσοΙασία, ἢ βυηι, υΐ 8ρήνης ἐστὶ → ἐστὶ; χοινωνία → κοινωνία; χλήσεως, → κλήσεως,; Ὁ επΐτι, ἱπαυΐῖ, αὐτὲς δἰ τοὺς → τοὺς; ἐχ τῶν → ἐκ τῶν; Ἐχχλησίας προσεθισθῆναι → Ἐκκλησίας προσεθισθῆναι; Γινωσχέτω → Γινωσκέτω; χηρύγματι χέχληται πρὸς → κηρύγματι κέκληται πρὸς; πιλούσιος → πλούσιος; πέγης. → πένης.; χαταλιπὼν → καταλιπὼν; ἐχ τοῦ πλούτου → ἐκ τοῦ πλούτου; οὔ- → …; 37 Ῥ(αὶ, χυπι, ὅ. δ ΜΆ). ᾿χ, 1. Βα πο Βα5)}. τηλικαύτης σοφίας, Ἑάϊιϊο Ρα- Θ61| ἀνάμενον καὶ μαθήσει. Αἱ 85. δ8ὲχ ἀνάμεινον καὶ μαθήσει. οἱ δὰπὶ 4185 ἐχ αἰ} 1115 οὐ τὰ δἰ διϊοιθιη, [18 ἀδιναιν τετίμηνται. → τετίμηνται.; τ : ἣν → Μήτε; ὑποπτησσέτω᾽ → ὑποπτησσέτω·; τῶν, ἀνθρώπων → τῶν ἀνθρώπων; χατοιχοῦντας → κατοικοῦντας; οἰχουμένην, → οἰκουμένην,; οἰχουμένην οἰχοῦντες → οἰκουμένην οἰκοῦντες; διαθηχῶν → διαθηκῶν.

Topics: Eschatology

Cite (SBL): Basil, Hom. Ps. 48.1 (PG 29; trans. Sophia Scriptura, https://sophiascriptura.com/fathers/basil-homiliae-psalmos/45-1/#p-48-1). (abbreviation not yet checked)

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