THE APOSTOLIC FATHERS: by the late J.B.Lightfoot DD., DCL., LL.D. Lord Bishop of Durham. Edited and completed by J.R.Harmer MA. Fellow of Corpus Christi College, Cambridge, sometime Chaplain to the Bishop. First published Macmillan & Co. 1891. Prepared for katapi by Paul Ingram, 2014.
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ΠΟΙΜΗΝ


THE SHEPHERD OF HERMAS


Ἀποκάλυψις ε’

Revelation 5

Προσευξαμένου μου ἐν τῷ οἴκῳ καὶ καθίσαντος εἰς τὴν κλίνην εἰςῆλθεν ἀνήρ ἔδοξος τῇ ὄψει, σχήματι ποιμενικῷ, περικείμενος δέρμα ἄγειον λευκὸν καὶ πήραν ἔχων ἐπὶ τῶν ὤμων καὶ ῥάβδον εἰς τὴν χεῖρα. καὶ ἠσπάσατό με, κἀγὼ ἀντηπασάμην αὐτόν. 2. καὶ εὐθὺς παρεκάθισέν μοι καὶ λέγει μοι· Ἀπεστάλην ὑπὸ τοῦ σεμνοτάτου ἀγγέλου, ἵνα μετὰ σοῦ οἰκήσω τὰς λοιπὰς ἡμέρας τῆς ζωῆς σου. 3. ἔδοξα ἐγώ, ὅτι πάρεστιν ἐκπειράζων με, καὶ λέγω αὐτῷ· Σὺ γὰρ τίς εἶ; ἐγὼ γάρ, φημί, γινώσκω ᾧ παρεδόθην. λέγει μοι· Οὐκ ἐπιγινώσκω, ᾧ παρεδόθην. λέγει μοι· Οὐκ ἐπιγινώσκεις με; Οὔ, φημί. Ἐγώ, φησίν, εἰμὶ ὁ ποιμήν, ᾧ παρεδόθης. 4. ἔτι λαλοῦντος αὐτοῦ ἠλλοιώθη ἡ ἰδέα αὐτοῦ, καὶ ἐπέγνων αὐτόν, ὅτι ἐκεῖνος ἦν, ᾧ παρεδόθην, καὶ εὐθὺς συνεχύθην καὶ φόβος με ἔλαβεν καὶ ὅλος συνεκόπην ἀπὸ τῆς λύπης, ὅτι οὕτως αὐτῷ ἀπεκρίθην πονηρῶς καὶ ἀφρόνως. 5. ὁ δὲ ἀποκριθείς μοι λέγει· Μὴ συγχύννου, ἀλλὰ ἰσχυροποιοῦ ἐν ταῖς ἐντολαῖς μου αἷς σοι μέλλω ἐντέλλεσθαι. ἀπεστάλην γάρ, φησίν, ἵνα ἃ εἶδες πρότερον πάντα σοι πάλιν δείξω, αὐτὰ τὰ κεφάλαια τὰ ὄντα ὑμῖν σύμφορα. πρῶτον πάντων τὰς ἐντολάς μου γράψον καὶ τὰς παραβολάς· τὰ δὲ ἕτερα, καθώς σοι δείξω, οὕτως γράψεις· διὰ τοῦτο, φησίν, ἐντέλλομαί σοι πρῶτον γράψαι τὰς ἐντολὰς καὶ παραβολάς, ἵνα ὑπὸ χεῖρα ἀναγινώσκης αὐτὰς καὶ δυνηθῇς φυλάξαι αὐτάς. 6. ἔγραψα οὖν τὰς ἐντολὰς καὶ παραβολάς, καθὼς ἐνετείλατό μοι. 7. ἐὰν οὖν ἀκούσαντες αὐτὰς φυλάξητε καὶ ἐν αὐταῖς πορευθῆτε καὶ ἐργάσησθε αὐτὰς ἐν καθαρᾷ καρδίᾳ, ἀπολήμψεσθε ἀπὸ τοῦ Κυρίου, ὅσα ἐπηγγείλατο ὑμῖν· ἐὰν δὲ ἀκούσαντες μὴ μετανοήτε, ἀλλ’ ἔτι προσθῆτε ταῖς ἁμαρτίαις ὑμῶν, ἀπολήμψεσθε παρὰ τοῦ Κυρίου τὰ ἐναντία. ταῦτά μοι πάντα οὕτως γράψαι ὁ ποιμὴν ἐνετείλατο, ὁ ἄγγελος τῆς μετανοίας. As I prayed in the house, and sat on the couch, there entered a man glorious in his visage, in the garb of a shepherd, with a white skin wrapped about him, and with a wallet on his shoulders and a staff in his hand. And he saluted me, and I saluted him in return. And he immediately sat down by my side, and he saith unto me, "I was sent by the most holy angel, that I might dwell with thee the remaining days of thy life." I thought he came to tempt me, and I say unto him, "Why, who art thou? For I know," say I, "unto whom I was delivered." He saith to me, "Dost thou not recognize me?" "No," I say. "I," saith he, "am the shepherd, unto whom thou wast delivered." While he was still speaking, his form was changed, and I recognized him as being the same, to whom I was delivered; and straightway I was confounded, and fear seized me, and I was altogether overwhelmed with distress that I had answered him so wickedly and senselessly. But he answered and said unto me, "Be not confounded, but strengthen thyself in my commandments which I am about to command thee. For I was sent," saith he, "that I might show thee again all the things which thou didst see before, merely the heads which are convenient for you. First of all, write down my commandments and my parables; and the other matters thou shalt write down as I shall show them to thee. The reason why," saith he, "I command thee to write down first the commandments and parables is, that thou mayest read them off-hand, and mayest be able to keep them." So I wrote down the commandments and parables, as he commanded me. If then, when ye hear them, ye keep them and walk in them, and do them with a pure heart, ye shall receive from the Lord all things that He promised you; but if, when ye hear them, ye do not repent, but still add to your sins, ye shall receive from the Lord the opposite. All these the shepherd, the angel of repentance. commanded me to write.

Ἐντολὴ α’


Mandate the First

Πρῶτον πάντων πίστευσον, ὅτι εἷς ἐστὶν ὁ Θεός, ὁ τὰ πάντα κτίσας καὶ καταρτίσας καὶ ποιήσας ἐκ τοῦ μὴ ὄντος εἰς τὸ εἶναι τὰ πάντα καὶ´πάντα χωρῶν, μόνος δὲ ἀχώρητος ὤν. 2. πίστευσον οὖν αὐτῷ καὶ φοβήθητι αὐτόν, φοβηθεὶς δὲ ἐγκράτευσαι. ταῦτα φύλασσε, καὶ ἀποβαλεῖς πᾶσαν πονηρίαν ἀπὸ σεαυτοῦ καὶ ἐνδύσῃ´πᾶσαν ἀρετὴν δικαιοσύνης καὶ ζήσῃ τῷ Θεῷ, ἐὰν φυλάξης τὴν ἐντολὴν ταύτην. "First of all, believe that God is One, even He who created all things and set them in order, and brought all things from non-existence into being, Who comprehendeth all things, being alone incomprehensible. Believe Him therefore, and fear Him, and in this fear be continent. Keep these things, and thou shalt cast off all wickedness from thyself, and shalt clothe thyself with every excellence of righteousness, and shalt live unto God, if thou keep this commandment."

Ἐντολὴ β’


Mandate the Second

Λέγει μοι· Ἁπλότητα ἔχε καὶ ἄκακος γίνου, καὶ ἔσῃ ὡς τὰ νήπια τὰ μὴ γινώσκοντα τὴν πονηρίαν τὴν ἀπολλύουσαν τὴν ζωὴν τῶν ἀνθρώπων. 2. πρῶτον μὲν μηδενὸς καταλάλει μηδὲ ἡδέως ἄκουε καταλαλοῦντος· εἰ δὲ μή, καὶ σὺ ὁ ἀκούων ἔνοχος ἔσῃ τῆς ἁμαρτίας τοῦ καταλαλοῦντος, ἐὰν πιστεύσῃς τῇ καταλαλιᾷ ᾗ ἂν ἀκούσῃς· πιστεύσας γὰρ καὶ σὺ αὐτὸς ἕξεις κατὰ τοῦ ἀδελφοῦ σου· οὕτως οὖν ἔνοχος ἔσῃ τῆς ἁμαρτίας τοῦ καταλαλοῦντος. 3. πονηρὰ ἡ καταλαλιά· ἀκατάστατον δαιμόνιόν ἐστιν, μηδέποτε εἰρηνεῦον, ἀλλὰ πάντοτε ἐν διχοστασίαις κατοικοῦν. ἀπέχου οὖν ἀπ’ αὐτοῦ, καὶ εὐθηνίαν πάντοτε ἕξεις μετὰ πάντων. 4. ἔνδυσαι δὲ τὴν σεμνότητα, ἐν ᾗ οὐδὲν πρόσκομμά ἐστιν πονηρόν, ἀλλὰ πάντα ὁμαλὰ καὶ ἱλαρά. ἐργάζου τὸ ἀγαθὸν καὶ ἐκ τῶν κόπων σου ὧν ὁ Θεὸς δίδωσίν σοι πᾶσιν ὑστερουμένοις δίδου ἁπλῶς, μὴ διστάζων, τίνι δῷς ἢ τίνι μὴ δῷς. πᾶσιν δίδου· πᾶσιν γάρ ὁ Θεὸς δίδοσθαι θέλει ἐκ τῶν ἰδίων δωρημάτων. 5. οἱ οὖν λαμβάνοντες ἀποδώσουσιν λόγον τῷ Θεῷ, διατί ἔλαβον καὶ εἰς τί· οἱ μὲν γὰρ λαμβάνοντες θλιβόμενοι οὐ δικασθήσονται, οἱ δὲ ἐν ὑποκρίσει λαμβάνοντες τίσουσιν δίκην. 6. ὁ οὖν διδοὺς ἀθῷός ἐστιν· ὡς γὰρ ἔλαβεν παρὰ τοῦ Κυρίου τὴν διακονίαν τελέσαι, ἁπλῶς αὐτὴν ἐτέλεσεν, μηθὲν διακρίνων, τίνι δῷ ἢ μὴ δῷ. ἐγένετο οὖν ἡ διακονία αὕτη ἁπλῶς τελεσθεῖσα ἔνδοξος παρά τῷ Θεῷ. ὁ οὖν οὕτως ἁπλῶς διακονῶν τῷ Θεῷ ζήσεται. 7. φύλασσε οὖν τὴν ἐντολὴν ταύτην, ὥς σοι λελάληκα, ἵνα ἡ μετάνοιά σου καὶ τοῦ οἴκου σου ἐν ἁπλότητι εὑρεθῇ, καὶ ἡ καρδία [σου] καθαρὰ καὶ ἀμίαντος. He saith to me; "Keep simplicity and be guileless, and thou shalt be as little children, that know not the wickedness which destroyeth the life of men. First of all, speak evil of no man, neither take pleasure in listening to a slanderer. Otherwise thou that hearest too shalt be responsible for the sin of him that speaketh the evil, if thou believest the slander, which thou hearest; for in believing it thou thyself also wilt have a grudge against thy brother. So then shalt thou be responsible for the sin of him that speaketh the evil. Slander is evil; it is a restless demon, never at peace, but always having its home among factions. Refrain from it therefore, and thou shalt have success at all times with all men. But clothe thyself in reverence, wherein is no evil stumbling-block, but all things are smooth and gladsome. Work that which is good, and of thy labors, which God giveth thee, give to all that are in want freely, not questioning to whom thou shalt give, and to whom thou shalt not give. Give to all; for to all God desireth that there should be given of His own bounties. They then that receive shall render an account to God why they received it, and to what end; for they that receive in distress shall not be judged, but they that receive by false pretence shall pay the penalty. He then that giveth is guiltless; for as he received from the Lord the ministration to perform it, he hath performed it in sincerity, by making no distinction to whom to give or not to give. This ministration then, when sincerely performed, becomes glorious in the sight of God. He therefore that ministereth thus sincerely shall live unto God. Therefore keep this commandment, as I have told thee, that thine own repentance and that of thy household may be found to be sincere, and [thy] heart pure and undefiled."

Ἐντολὴ γ’


Mandate the Third

Πάλιν μοι λέγει· Ἀλήθειαν ἀγάπα καὶ πᾶσα ἀλήθεια ἐκ τοῦ στόματός σου ἐκορευέσθω, ἵνα τὸ πνεῦμα ὃ ὁ Θεὸς κατῴκισεν ἐν τῇ σαρκὶ ταύτῃ, ἀληθὲς εὑρεθῇ παρὰ πᾶσιν ἀνθρώποις, καὶ οὕτως δοξασθήσεται ὁ Κύριος ὁ ἐν σοὶ κατοκῶν, [...] ὅτι ὁ Κύριος ἀληθινὸς ἐν παντὶ ῥήματι καὶ οὐδὲν παρ’ αὐτῷ ψεῦδος. 2. οἱ οὖν ψευδόμενοι ἀθετοῦσι τὸν Κύριον καὶ γίνονται ἀποστερηταὶ τοῦ Κυρίου, μὴ παραδιδόντες αὐτῷ τὴν παρακαταθήκην, ἣν ἔλαβον. ἔλαβον γὰ παρ’ αὐτοῦ πνεῦμα ἄψευστον. τοῦτο ἐὰν ψευδὲς ἀποδώσωσιν, ἐμίαναν τὴν ἐντολὴν τοῦ Κυρίου καὶ ἐγένοντο α0ποστερηταί. 3. ταῦτα οὖν ἀκούσας ἐγὼ ἔλαυσα λίαν. ἐδὼν δέ με κλαίοντα λέγει· Τί κλαίεις; Ὅτι, φημί, κύριε, οὐκ οἶδα, εἰ δύναμαι σωθῆναι. Διατί; φησίν. Οὐδέπω γάρ, φημί, κύριε, ἐν τῇ ἐμῇ ζωῇ ἀληθὲς ἐλάλησα ῥήμα, ἀλλὰ πάντοτε πανούρως ἔζησα μετὰ πάντων καὶ τὸ ψεῦδός μου ἀληθὲς ἐπέδειξα παρὰ πᾶσιν ἀνθρώποις· καὶ οὐδέποτέ μοι οὐδεὶς ἀντεῖπεν, ἀλλ’ ἐπιστεύθη τῷ λόγῳ μου. πῶς οὖν, φημί, κύριε, δύναμαι ζῆσαι ταῦτα πράξας; 4. Σὺ μέν, φησί, καλῶς καὶ ἀληθῶς φρονεῖς· ἔδει γάρ σε ὡς Θεοῦ δουλον ἐν ἀληθειπᾳ πορεύεσθαι, καὶ πονηρὰν συνείδησιν μετὰ τοῦ πνεύματος τῆς ἀληθείας μὴ κατοικεῖν μηδὲ λύπην ἐπάγειν τῷ πνεύματι τῷ σεμνῷ καὶ ἀληθεῖ. Οὐδέποτε, φημί, κύριε, τοιαῦτα ῥήματα ἀκριβῶς ἤκουσα. 5. Νῦν οὖν, φησίν, ἀκούεις· φύλασσε αὐτά, ἵνα καὶ τὰ πρότερον ἃ ἐλάλησας ψευδὴ ἐν ταῖς πραγματείας σου, τούτων εὑρεθέντων ἀληθινῶν, κἀκεῖνα πιστὰ γένηται· δύναται γὰρ κἀκεῖνα πιστὰ γενέσθαι. ἐὰν ταῦτα φυλάξῃς καὶ ἀπὸ τοῦ νῦν πᾶσαν ἀλήθειαν λαλήσῃς, δυνήσῃ σεαυτῷ ζωὴν περιποιήσασθαι· και ὃς ἂν ἀκούσῃ τὴν ἐντολὴν ταύτην καὶ ἀπέχηται τοῦ πονηροτάτου ψεύσματος ζήσεται τῷ Θεῷ. Again he saith to me; "Love truth, and let nothing but truth proceed out of thy mouth, that the Spirit which God made to dwell in this flesh, may be found true in the sight of all men; and thus shall the Lord, Who dwelleth in thee, be glorified; for the Lord is true in every word, and with Him there is no falsehood. They therefore that speak lies set the Lord at nought, and become robbers of the Lord, for they do not deliver up to Him the deposit which they received. For they received of Him a spirit free from lies. This if they shall return a lying spirit, they have defiled the commandment of the Lord and have become robbers." When then I heard these things, I wept bitterly. But seeing me weep he saith, "Why weepest thou?" "Because, Sir," say I "I know not if I can be saved." "Why so?" saith he. "Because, Sir," I say, "never in my life spake I a true word, but I always lied deceitfully with all men and dressed up my falsehood as truth before all men; and no man ever contradicted me, but confidence was placed in my word. How then, Sir," say I, "can I live, seeing that I have done these things?" "Your supposition," he saith, "is right and true, for it behoved thee as a servant of God to walk in truth, and no complicity with evil should abide with the Spirit of truth, nor bring grief to the Spirit which is holy and true." "Never, Sir," say I, "heard I clearly words such as these." "Now then," saith he, "thou hearest. Guard them, that the former falsehoods also which thou spakest in thy business affairs may themselves become credible, now that these are found true; for they too can become trustworthy. If thou keep these things, and from henceforward speak nothing but truth, thou shalt be able to secure life for thyself And whosoever shall hear this command, and abstain from falsehood, that most pernicious habit, shall live unto God."

Ἐντολὴ δ’


Mandate the Fourth

I. Ἐντέλλομαί σοι, φησίν, φυλάσσειν τὴ ἁγνείαν, καὶ μὴ ἀναβαινέτω σου ἐπὶ τὴν καρδίαν περὶ γυναικὸς ἀλλοτρίας ἡ περὶ πορνείας τινὸς ἢ περὶ τοιούτων τινῶν ὁμοιωμάτων πονηρῶν, τοῦτο γὰρ ποιῶν μεγάλην ἁμαρτίαν ἐργάζῃ. τῆς δὲ σῆς μνημονεύων πάντοτε γυναικὸς οὐδέποτε διαμαρτυρήσεις. 2. ἐὰν γὰρ αὕτη ἡ ἐθύμησις ἐπὶ [τὴν] καρδίαν σου ἀναβῇ, διαμαρτήσεις, καὶ ἐὰν ἕτερα οὕτως πονηρά, ἁμαρτίαν ἐργάζῃ· ἡ γὰρ ἐνθύμησις αὕτη Θεοῦ δούλῳ ἁμαρτία μεγάλη ἐστίν· ἐὰν δὲ τις ἐργάσηται τὸ ἔργον τὸ πονηρὸν τοῦτο, θάνατον ἑαυτῷ κατεργάζεται. 3. βλέπε οὖν σύ· ἀπέχου ἀπὸ τῆς ἐνθυμήσεως ταύτης· ὅπου γὰρ σεμνότης κατοικεῖ, ἐκεῖ ἀνομία οὐκ ὀφείλει ἀναβαίνειν ἐπὶ καρδίαν ἀνδρὸς δικαίου. 4. λέγω αὐτῷ· Κύριε, ἐπίτρεψόν μοι ὀλίγα ἐρωτῆσαί σε. Λέγε, φησίν. Κύριε, φημί, εἰ γυναῖκα ἔχῃ τις πιστὴν ἐν Κυρίῳ [καὶ] ταύτην εὕρῃ ἐν μοιχείᾳ τινί, ἆρα ἁματάνει ὁ ἀνὴρ συνζῶν μετ’ αὐτῆς; 5. Ἄχρι τῆς ἀγονοίς, φησίν, οὐχ ἁμαρτάνει· ἐὰν δὲ γνῷ ὁ ἀνὴρ τὴν ἁμαρτίαν αὐτῆς καὶ μὴ μετανοήσῃ ἡ γυνή, ἀλλ’ ἐπινένῃ τῇ πορνείᾳ αὐτῆς καὶ συνζῇ ὁ ἀνὴρ μετ’ αὐτῆς, ἔνοχος γίνεται τῆς ἁμαρτίας αὐτῆς καὶ κοινωνὸς τῆς μοιχείας αὐτῆς. 6. Τί οὖν, φημί, κύριε, ποιήσῃ ὁ ἀνήρ, ἐὰν ἐπιμείνῃ τῷ πάθει τούτῳ ἡ γυνή; Ἀπολυσάτω, φησίν, αὐτην καὶ ὁ [...] ἀνὴρ ἐφ’ ἑαυτῷ μενέτω· ἐὰν δὲ ἀπολύσας τὴν γυναῖκα ἑτέραν γαμύσῃ, καὶ αὐτὸς μοιχᾶται. 7. Ἐὰν οὖν, φημί, κύριε, μετὰ τὸ ἀπολυθῆναι τὴν γυναῖκα μετανοήσῃ [ἡ γυνὴ] καὶ θελήσῃ ἐπὶ τὸν ἑαυτῆς ἄνδρα ὑποστρέψαι, οὐ παραδεχθήσεται; 8. Καὶ μήν, φησίν, ἐὰν μὴ παραδέξηται αὐτὴν ὁ ἀνή, ἁμαρτάνει καὶ μεγάλην ἁμαρτίαν ἑαυτῷ ἐπιπᾶται, ἀλλὰ δεῖ παραδεχθῆναι τὸν ἡμαρτηκότα καὶ μετανοοῦντα, μὴ ἐπὶ πολὺ δέ· τοῖς γὰρ δούλοις τοῦ Θεοῦ μετάνοιά ἐστιν μία. διὰ τὴν μετάνοιαν οὖν ὀφείλει γαμεῖν ὁ ἀνήρ. αὕτη ἡ πρᾶξις ἐπὶ γυναικὶ καὶ ἀνδρὶ κεῖται. 9. οὐ μόνον, φησίν, μοιχεία ἐστίν, ἐὰν τις τὴν σάρκα αὐτοῦ μιάνῃ, ἀλλὰ καὶ ὃς ἂν τὰ ὁμοιώματα ποιῇ τοῖς ἔθνεσιν, μοιχᾶται. ὥστε καὶ ἐν τοῖς τοιοὐτοις ἔργοις ἐὰν ἐμμένῃ τις καὶ ἐν τοῖς τοιοὐτοις ἔργοις ἐὰν ἐμμένῃ τις καὶ μὴ μετανοῇ, ἀπέχου ἀπ’ αὐτοῦ καὶ μὴ συνζῆθι αὐτῷ· εἰ δὲ μή, καὶ σὺ μέτοχος εἶ τῆς ἁμαρτίας αὐτοῦ. 10. διὰ τοῦτο προσετάγη ὑμῖν ἐφ’ ἐαυτοῖς μένειν, εἴτε ἀνὴρ εἴτε γυνή· δύνατια γὰρ ἐ τοῖς τοιούτοις μετάνοια εἶναι. 11. ἐγὼ οὖν, φησίν, οὐ δίδωμι ἀφορμήν, ἵνα αὕτη ἡ πρᾶξις οὕτως συντελῆται, ἀλλὰ εἰς τὸ μηκέτι ἁμαρτάνειν τὸν ἡμαρτηκότα. περὶ δὲ τῆς προτέρας ἁμαρτίας αὐτοῦ ἔστιν ὁ δυνάμενος ἴασιν δοῦναι· αὐτὸς γάρ ἐστιν ὁ ἔχων πάντων τὴν ἐξουσίαν. 1. "I charge thee, "saith he, "to keep purity, and let not a thought enter into thy heart concerning another's wife, or concerning fornication, or concerning any such like evil deeds; for in so doing thou commitest a great sin. But remember thine own wife always, and thou shalt never go wrong. For should this desire enter into thine heart, thou wilt go wrong, and should any other as evil as this, thou commitest sin. For this desire in a servant of God is a great sin; and if any man doeth this evil deed, he worketh out death for himself. Look to it therefore. Abstain from this desire; for, where holiness dwelleth, there lawlessness ought not to enter into the heart of a righteous man." I say to him, "Sir, permit me to ask thee a few more questions" "Say on," saith he. "Sir," say I, "if a man who has a wife that is faithful in the Lord detect her in adultery, doth the husband sin in living with her?" "So long as he is ignorant," saith he, "he sinneth not; but if the husband know of her sin, and the wife repent not, but continue in her fornication, and her husband live with her, he makes himself responsible for her sin and an accomplice in her adultery." "What then, Sir," say I, "shall the husband do, if the wife continue in this case?" "Let him divorce her," saith he, "and let the husband abide alone: but if after divorcing his wife he shall marry another, he likewise committeth adultery." "If then, Sir," say I, "after the wife is divorced, she repent and desire to return to her own husband, shall she not be received?" "Certainly," saith he, "if the husband receiveth her not, he sinneth and bringeth great sin upon himself; nay, one who hath sinned and repented must be received, yet not often; for there is but one repentance for the servants of God. For the sake of her repentance therefore the husband ought not to marry. This is the manner of acting enjoined on husband and wife. Not only," saith he, "is it adultery, if a man pollute his flesh, but whosoever doeth things like unto the heathen committeth adultery. If therefore in such deeds as these likewise a man continue and repent not, keep away from him, and live not with him. Otherwise, thou also art a partaker of his sin. For this cause ye were enjoined to remain single, whether husband or wife; for in such cases repentance is possible. I," said he, "am not giving an excuse that this matter should be concluded thus, but to the end that the sinner should sin no more. But as concerning his former sin, there is One Who is able to give healing; it is He Who hath authority over all things."
II. Ἠρώτησα δὲ αὐτὸν πάλιν λέγων· Ἐπεὶ ὁ Κύριος ἄξίον με ἡγήσατο, ἵνα μετ’ ἐμοῦ πάντοτε κατοικῇς ὀλίγα μου ῥήματα ἔτι ἀνάσχου, ἐπεὶ οὐ συνίω οὐδὲν καὶ ἡ καρδία μου πεπώρωται ἀπὸ τῶν προτέρων μου πράξεων· συνέτισόν με, ὅτι λίαν ἄφρων εἰμὶ καὶ ὅλως οὐθὲν νοῶ. 2. ἀποκριθείς μοι λέγει· Ἐγώ, φησίν, ἐπὶ τῆς μετανοίας εἰμὶ καὶ πᾶσιν τοῖς μετανοοῦσιν σύνεσιν δίδωμι. ἡ οὐ δοκεῖ σοι, φησίν, αὐτὸ τοῦτο τὸ μετανοῆσαι σύνεσιν εἶναι; τὸ μετανοῆσαι, φησίν, σύνεσίς ἐστιν μεγάλη· συνίει γὰρ [ὁ ἀνὴρ] ὁ ἁμαρτήσας, ὅτι πεποίκεν τὸ πονηρὸν ἔμπροσθεν τοῦ Κυρίου, καὶ ἀναβαίνει ἐπὶ τὴν καρδίαν αὐτοῦ ἡ πρᾶξις, ἣν ἔπραξεν, καὶ μετανοεῖ καὶ οὐκέτι ἐργάζεται τὸ πονηρόν, ἀλλὰ τὸ ἀγαθὸν πολυτελῶς ἐργάζεται καὶ ταπεινοῖ τὴν ἑαυτοῦψυχὴν καὶ βασανίζει, ὅτι ἥμαρτεν. βλέπεις οὖν, ὅτι ἡ μετάνοια σύνεσίς ἐστιν μεγάλη. 3. Διὰ τοῦτο οὖν, φημί, κύριε, ἐξακριβάζομαι παρὰ σοῦ πάντα· πρῶτον μέν, ὅτι ἁμαρτωλός εἰμι, εἶτα ἀγνοῶ, ποῖα ἔργα ἐργαζόμενος ζήσομαι, ὅτι πολλαί μου εἰσὶν αἱ ἁμαρτίαι καὶ ποικίλαι. 4. Ζήσῃ, φησίν, ἐὰν τὰς ἐντολάς μου φυλάξῃς καὶ πορευθῇς ἐν αὐταῖς· καὶ ὃς ἂν ἀκούσας τὰς ἐντολὰς ταύτας φυλάξῃ, ζήσεται τῷ Θεῷ. 2. I asked him again, saying, "Seeing that the Lord held me worthy that thou shouldest always dwell with me, suffer me still to say a few words, since I understand nothing, and my heart has been made dense by my former deeds. Make me to understand, for I am very foolish, and I apprehend absolutely nothing." He answered and said unto me, "I," saith he, "preside over repentance, and I give understanding to all who repent. Nay, thinkest thou not," saith he, "that this very act of repentance is understanding? To repent is great understanding," saith he. "For the man that hath sinned understandeth that he hath done evil before the Lord, and the deed which he hath done entereth into his heart, and he repenteth, and doeth no more evil, but doeth good lavishly, and humbleth his own soul and putteth it to torture because it sinned. Thou seest then that repentance is great understanding." "It is on this account therefore, Sir," say I, "that I enquire everything accurately of thee; first, because I am a sinner; secondly, because I know not what deeds I must do that I may live, for my sins are many and various." "Thou shalt live," saith he, "if thou keep my commandments and walk in them and whosoever shall hear these commandments and keep them, shall live unto God."
III. Ἔτι φημί, κύριε, προσθήσω τοῦ ἐρρωτῆσαι. Λέγε, φησίν. Ἤκουσα, φημί, κύριε παρά τινων διδασκάλων, ὅτι εἰς ὕδωρ κατέβημεν και ἐλάβομεν ἄφεσιν ἁμαρτιῶν ἡμῶν τῶν προτέρων. 2. λέγει μοι· Καλῶς ἤκουσας· οὕτω γὰρ ἔχει. ἔδει γὰρ τὸν εἰληφότα ἄφεσιν ἁμαρτιῶν μηκέτι ἁμαρτάνειν, ἀλλ’ ἐν ἁγνείᾳ κατοικεῖν. 3. ἐπεὶ δὲ πάντα ἐξακριβάζῃ, καὶ τοῦτό σοι δηλώσω, μὴ διδοὺ ἀφορμὴν τοῖς μέλλουσι πιστεύειν ἢ τοῖς νῦν πιστεύσασιν εἰς τὸν Κύριον. οἱ γὰρ νῦν πιστεύσαντες ἡ μέλλοντες πιστεύειν μετάνοιαν ἁμαρτιῶν οὐκ ἔχουσιν, ἄφεσιν δὲ ἔχουσι τῶν προτέρων ἁμαρτιῶν αὐτῶν. 4. τοῖς οὖν κληθεῖσι πρὸ τούτων τῶν ἡμερῶν ἔθηκεν ὁ Κύριος μετάμοιαν· καρδιογνώστης γὰρ ὢν ὁ Κύριος καὶ πάντα προγιώσων ἐγνω τὴν ἀσθένειαν τῶν ἀνθρώπων καὶ τὴν πολυπλκίαν τοῦ διαωβόλου, ὅτι ποιήσει τι κακὸν τοῖ δούλοις τοῦ Θεοῦ καὶ πονηρευσεται εἰς αὐτούς. 5. πολύσπλγχνος οὖν ὢν ὁ Κύριος ἐσπλαγχνίσθη ἐπὶ τὴν ποίησιν αὐτοῦ καὶ ἔθηκεν τὴν μετάνοιαν ταύτην, καὶ ἐμοὶ ἡ ἐξουσία τῆς μετανοίας ταύτης ἐδόθη. 6. ἀλλὰ ἐγὼ σοι λέγω, φησί· μετὰ τὴ κλῆσιν ἐκείνην τὴν μεγάλην καὶ σεμνὴν ἐὰν τις ἐκπειρασθεὶς ὑπὸ τοῦ διαβόλου ἁμαρτήσῃ, μίαν μετάνοιαν ἔχει· ἐὰν δὲ ὑπὸ χεῖρα ἁμαρτάνῃ καὶ μετανοήσῃ, ἀσύμφορόν ἐστι τῷ ἀνθρώπῳ τῷ τοιούτῳ· δυσκόλως γὰρ ζήσεται. 7. λέγω αὐτῷ· Ἐζωοποιήθην ταῦτα παρὰ σοῦ ἀκούσας οὕτως ἀκριβῶς· οἶδα γὰρ ὅτι, ἐὰν μηκέτι προσθήσω ταῖς ἁμαρτίαις μου, σωθήσομαι. Σωθήσῃ, φησίν, καὶ πάντες, ὅσοι ἐὰν ταῦτα ποιήσωσιν. 3. "I will still proceed, Sir," say I, "to ask a further question." "Speak on," saith he. "I have heard, Sir," say I, "from certain teachers, that there is no other repentance, save that which took place when we rent down into the water and obtained remission of our former sins." He saith to me; "Thou hast well heard; for so it is. For he that hath received remission of sins ought no longer to sin, but to dwell in purity. But, since thou enquirest all things accurately, I will declare unto thee this also, so as to give no excuse to those who shall hereafter believe or those who have already believed, on the Lord. For they that have already believed, or shall hereafter believe, have not repentance for sins, but have only remission of their former sins. To those then that were called before these days the Lord has appointed repentance. For the Lord, being a discerner of hearts and foreknowing all things, perceived the weakness of men and the manifold wiles of the devil, how that he will be doing some mischief to the servants of God, and will deal wickedly with them. The Lord then, being very compassionate, had pity on His handiwork, and appointed this (opportunity of) repentance, and to me was given the authority over this repentance. But I say unto you," saith he, "if after this great and holy calling any one, being tempted of the devil, shall commit sin, he hath only one (opportunity of) repentance. But if he sin off-hand and repent, repentance is unprofitable for such a man; for he shall live with difficulty." I say unto him, "I was quickened unto life again, when I heard these things from thee so precisely. For I know that, if I shall add no more to my sins, I shall be saved." "Thou shalt be saved," he saith, "thou and all, as many as shall do these things."
IV. Ἠρώτησα αὐτὸν πάλιν λέγων· Κύριε, ἐπεὶ ἅπαξ ἀνέχῃ μου, ἔτι μοι καὶ τοῦτο δήλωσον. Λέγε, φησίν. Ἐὰν γυνή, φημί, κύριε, ἢ πάλιν ἀνήρ τις κοιμηθῇ καὶ γαμήσῃ τις ἐξ αὐτῶν μήτι ἁμαρτάνει ὁ γαμῶν; 2. Οὐχ ἁμαρτάνε φησίν· [...] ἐὰν δὲ ἐφ’ ἑαυτῷ μείνῃ τις, περισσοτέραν ἑαυτῷ τιμὴν καὶ μεγάλην δόξαν περιποιεῖται πρὸς τὸν Κύριον· ἐὰν δὲ καὶ γαμήσῃ, οὐχ ἁμαρτανει. 3. τήρει οὖν ἁγνείαν καὶ τὴν σεμνότητα, καὶ ζήσῃ τῷ Θεῷ. ταῦτά σοι ὅσα λαλῶ καὶ μέλλω λαλεῖν, φύλασσε ἀπὸ τοῦ νῦν, ἀφ’ ἧς μοι παρεδόθης ἡμέρας, καὶ εἰς τὸν οἶκόν σου κατοικήσω. 4. τοῖς δὲ προτέροις σου παραπτώμασιν ἄφεσις ἔσται, ἐὰν τὰς ἐντολάς μου φυλάξῃς· καὶ´πᾶσι δὲ ἄφεσις ἔσται ἐὰν τὰς ἐντολάς μου ταύτας φυλάξωσι καὶ πορευθῶσιν ἐν τῇ ἁγνότητι ταύτῃ. 4. I asked him again, saying, "Sir, since once thou dost bear with me, declare unto me this further matter also." "Say on," saith he. "If a wife, Sir," say I, "or, it may be, a husband fall asleep, and one of them marry, doth the one that marrieth sin?" "He sinneth not," saith he, "but if he remain single, he investeth himself with more exceeding honor and with great glory before the Lord; yet even if he should marry, he sinneth not. Preserve purity and holiness therefore, and thou shalt live unto God. All these things, which I speak and shall hereafter speak unto thee, guard from this time forward, from the day when thou wast committed unto me, and I will dwell in thy house. But for thy former transgressions there shall be remission, if thou keepest my commandments. Yea, and all shall have remission, if they keep these my commandments, and walk in this purity."

Ἐντολὴ ε’


Mandate the Fifth

I. Μακρόθυμος, φησί, γίνου καὶ συνετός, καὶ πάντων τῶν πονηρῶν ἐργων κατακυριεύσεις καὶ ἐργάσῃ πᾶσαν δικαιοσύνην. 2. ἐὰν γὰρ μακρόθυμος ἔσῃ, τὸ πνεῦμα τὸ ἅγιον τὸ κατιοικοῦν ἐν σοὶ καθαρὸν ἔσται, μὴ ἐπισκοτούμενον ὑπὸ ἑτέρου πονηροῦ πνεύματος, ἀλλ’ ἐν εὐρυχώρῳ κατοικοῦν ἀγαλλιάσσεται καὶ εὐφρανθήσεται μετὰ τοῦ σκεύους, ἐν ᾧ κατοικεῖ, καὶ λειτουργήσεται μετὰ τῷ Θεῷ ἐν ἱλαρότητι πολλῇ, ἔχον τὴν ευθηνίαν ἐν ἑαυτῷ. 3. ἐὰν δὲ ὀξυχολία τις προσέλθῃ, εὐθὺς τὸ πνεῦμα τὸ ἅγιον, τρυφερὸν ὄν, στενοχωρεῖται, μὴ ἔχον τὸν τόπον καθαρόν, καὶ ζητεῖ ἀποστῆναι ἐκ τοῦ τόπου· πνίγεται γὰρ ὑπὸ τοῦ πονηροῦ πνεύματος, μὴ ἔχον [τὸν] τόπον λειτουργῆσαι τῷ Κυρίῳ, καθὼς βούλεται, μιαινόμενον ὑπὸ τῆς ὀξυχολίας. ἐν γὰρ τῇ μακροθυμίᾳ ὁ Κύριος κατοικεῖ, ἐν δὲ τῇ οξυχολίᾳ ὁ διάβολος. 4. ἀμφότερα οὖν τὰ πνεύματα ἐπὶ τὸ αὐτὸ κατοικοῦντα, ἀσύμφορόν ἐστιν καὶ πονηρὸν τῷ ἀνθρώπῳ ἐκείνῳ, ἐν ᾧ κατοικοῦσιν. 5. ἐὰν γὰρ λάβῃς ἀψινθίου μικρὸν λίαν καὶ εἰς κεράμιον μέλιτος ἐιχεῃς, οὐχὶ ὅλον τὸ μέλι ἀφανίζεται, καὶ τοσοῦτον μέλι ὑπὸ τοῦ ἐλαχίστου ἀψινθίου ἀπόλλυται καὶ ἀπόλλυσι τὴν γλυκύτητα τοῦ μέλιτος, καὶ οὐκέτι τὴν αὐτὴν χάριν ἔχει παρὰ τῷ δεσπότῃ, ὅτι ἐπικράθη καὶ τῆν χρῆσιν αὐτοῦ ἀπώλεσεν; ἐὰν δὲ εἰς τὸ μέλι μὴ βληθῇ τὸ ἀψίνθιον, γλυκὺ εὑρίσκεται τὸ μέλι καὶ εὔχρηστον γίνεται τῷ δεσπότῃ αὐτοῦ.́1 6. βλέπεις [οὖν] ὅτι ἡ μακροθυμία γλυκυτάτη ἐστὶν ὑπὲρ τὸ μέλι καὶ εὔχρηστός ἐστι τῷ Κυρίῳ, καὶ ἐν αὐτῇ κατοικεῖ. ὑ δὲ ὀξυχολία πικρὰ καὶ ἄχρηστός ἐστιν. ἐὰν οὖν μιγῇ ἡ ὀξυχολία τῇ μακροθυμίᾳ, μιαίνεται ἡ μακροθυμία καὶ οὐκέτι εὔχρηστός ἐστι τῷ Θεῷ ἡ ἔντευξις αὐτῆς. 7. Ἤθελον, φημί, κύριε, γνῶναι τὴν ἐνέργειαν τῆς ὀξυχολίας, ἵνα φυλάξωμαι ἀπ’ αὐτῆς. Καὶ μήν, φησίν, ἐὰν μὴ φυλάξῃ ἀπ’ αὐτῆς σὺ καὶ ὁ οἶκός σου, ἀπώλεσάς σου τὴν πᾶσαν ἐλπίδα. ἀλλὰ φύλαξαι ἀπ’ αὐτῆς· ἐγὼ γὰρ μετὰ σοῦ εἰμί. καὶ πάντες δὲ ἀφέξονται ἀπ’ αὐτῆς, ὅσοι ἂν μετανοήσωσιν ἐξ ὅλης τῆς καρδίας αὐτῶν· μετ’ αὐτῶν γὰρ ἔσομαι καὶ συντηρήσω αὐτούς· ἐδικαιώθησαν γὰρ πὰντες ὑπὸ τοῦ σεμνοτάτου ἀγγέλου. 1. "Be thou long-suffering and understanding," he saith, "and thou shalt have the mastery over all evil deeds, and shalt work all righteousness. For if thou art long-suffering, the Holy Spirit that abideth in thee shall be pure, not being darkened by another evil spirit, but dwelling in a large room shall rejoice and be glad with the vessel in which he dwelleth, and shall serve God with much cheerfulness, having prosperity in himself. But if any angry temper approach, forthwith the Holy Spirit, being delicate, is straitened, not having [the] place clear, and seeketh to retire from the place; for he is being choked by the evil spirit, and has no room to minister unto the Lord, as he desireth, being polluted by angry temper. For the Lord dwelleth in long-suffering, but the devil in angry temper. Thus that both the spirits then should be dwelling together is inconvenient and evil for that man in whom they dwell. For if you take a little wormwood, and pour it into a jar of honey, is not the whole of the honey spoiled, and all that honey ruined by a very small quantity of wormwood? For it destroyeth the sweetness of the honey, and it no longer hath the same attraction for the owner, because it is rendered bitter and hath lost its use. But if the wormwood be not put into the honey, the honey is found sweet and becomes useful to its owner. Thou seest [then] that long-suffering is very sweet, beyond the sweetness of honey, and is useful to the Lord, and He dwelleth in it. But angry, temper is bitter and useless. If then angry temper be mixed with long-suffering, long-suffering is polluted and the man's intercession is no longer useful to God." "I would fain know, Sir," say I, "the working of angry temper, that I may guard myself from it." "Yea, verily," saith he, "if thou guard not thyself from it—thou and thy family—thou hast lost all thy hope. But guard thyself from it; for I am with thee. Yea, and all men shall hold aloof from it, as many as have repented with their whole heart. For I will be with them and will preserve them; for they all were justified by the most holy angel.
II. Ἄκουε νῦν φησί, τὴν ἐνέρειαν τῆς ὀξυχολίας πῶς πονηρά ἐστι, καὶ πῶς τοὺς δούλους μοῦ καταστρέφει τῇ ἑαυτῆς ἐνεργείᾳ καὶ πῶς ἀποπλανᾷ δὲ τοὺς πλήρεις ὄντας ἐν τῇ πίστει οὐδὲ ἐνεργῆσαι δύναται εἰς αὐτούς, ὅτι ἡ δύναμις μου μετ’ αὐτῶν ἐστιν· ἀποπλανᾷ δὲ τοὺς ἀποκένους καί διψύχους ὄντας. 2. ὅταν δὲ ἴδῃ τοὺς τοιούτους ἀνθρώπους εὐσταθοῦντας, παρεμβάλλει ἑαυτὴν εἰς τὴν καρδίαν τοῦ ἀνθρώπου ἐκείνου, καὶ ἐκ τοῦ μηδενὸς ὁ ἀνὴρ ἢ ἡ γυνὴ ἐν πικρίᾳ γινετα ἕνεκεν βιωτικῶν πραγμάτων ἢ περὶ ἐδεσμάτων ἢ μικρολογίας τινὸς ἢ περὶ φίλου τινὸς ἢ περὶ δόσεως ἢ λήψεως ἢ περὶ τοιούτων μωρῶν πραγμάτων· ταῦτα γὰρ πάντα μωρὰ ἐστι καὶ κενὰ καὶ ἄφρονα καὶ ἀσύμφορα τοῖς δούλοις τοῦ Θεοῦ. 3. ἡ δὲ μακροθυμία μεγάλη ἐστὶ καὶ ἰσχυρὰ καὶ δύναμιν ἔχουσα καὶ στιβαρὰν καὶ εὐθηνουμένην ἐν πλατυσμῷ μεγάλῳ, ἱλαρά, [...] ἀγαλλιωμένη, ἀμέριμνος οὖσα, δοξάζουσα τὸν Κύριον ἐν παντὶ καιρῷ, μηδὲν ἐν ἑαυτῇ ἔχουσα πικρόν, παραμένουσα διὰ παντὸς πραεῖα καὶ ἡσύχιος· αὕτη οὖν ἡ μακροθυμία κατοικεῖ μετὰ τῶν τὴν πίστιν ἐχόντων ὁλόκληρον. 4. ἡ δὲ ὀξυχολία πρῶτον μὲν μωρά ἐστιν, ἐλαφρά τε καὶ ἄφρων. εἶτα ἐκ τῆς ἀφροσύνης γίνεται πικρία, ἐκ δὲ τῆς πικρίας θυμός, ἐκ δὲ τοῦ θυμοῦ ὀργή, ἐκ δὲ τῆς ὀργῆς μῆνις· εἶταἡ̓ἡ μῆνις αὕτη ἐκ τοσούτων κακῶν συνισταμένη γίνεται ἁμαρτία μεγάλη καὶ ἀνίατος. 5. ὅταν γὰ ταῦτα τὰ πνεύματα ἐν ἑνὶ ἀγγείῳ κατοικῇ, οὗ καὶ τὸ πνεῦμα τὸ ἅγιον κατοικεῖ, οὐ χωριε͂ τὸ ἄγγος ἐκεῖνο, ἀλλ’ ὑπερπλεονάζει. 6. τὸ τρυφερὸν οὖν πνεῦμα, μἡ ἔχον συνήθειαν μετὰ πονηροῦ πνεύματος κατοικεῖν μηδὲ μετὰ σκληροτητος, αποχωρει ἀπὸ τοῦ ἀνθρώπου τοῦ τοιούτου καὶ ζητεῖ κατοικεῖν μετὰ πραότητος καὶ ἡσυχίας. 7. εἶτα ὅταν ἀποστῇ ἀπὸ τοῦ ἀνθρώπου ἐκεῖνου, οὗ κατοικεῖ, γίνεται ὁ ἄθρωπος ἐκεῖνος κενὸς ἀπὸ τοῦ πνεύματος τοῦ δικαίου, καὶ τὸ λοιπὸν πεπληρωμένος τοῖς πνεύμασι τοῖς πονηροῖς ἀκαταστατεῖ ἐν πάσῃ πράξει αὐτοῦ, περισπώμενος ὧδε κἀκεῖσε ἀπὸ τῶν πνευμάτων τῶν πονηρῶν καὶ ὅλως ἀποτυφλοῦται ἀπὸ τῶν πνευμάτων τῶν πονηρῶν, καὶ ὅλως ἀποτυφλοῦται ἀπὸ τῆς διανοίας τῆς ἀγαθῆς. οὕτως οὖν συμβαίνει πᾶσι τοῖς ὀξυχόλοις. 8. ἀπέχου οὖν ἀπὸ τῆς ὀξυχολίᾳ καὶ τῇ πικρίᾳ, καὶ ἔσῃ εὑρισκόμενος μετὰ τῆς σεμνότητος τῆς ἠγαπημένης ὑπὸ τοῦ Κυρίου. βλέπε οὖν μήποτε παρενθυμηθῇς τὴν ἐντολὴν ταύτην· ἐὰν γὰρ ταύτης τῆς ἐντολῆς κυριεύσῃς, καὶ τὰς λοιπὰς ἐντολὰς δυνήσῃ φυλάξαι, ἅς σοι μέλλω ἐντέλλεσθαι. ἰσχυροῦ ἐν αὐταῖς καὶ ἐνδυναμοῦ, καὶ πάντες ἐνδυναμούσθωσαν, ὅσοι ἐὰν θέλωσιν ἐν αὐταῖς πορεύεσθαι. 2. "Hear now," saith he, "the working of angry temper, how evil it is, and how it subverteth the servants of God by its own working, and how it leadeth them astray from righteousness. But it doth not lead astray them that are full in the faith, nor can it work upon them, because the power of the Lord is with them; but them that are empty and double-minded it leadeth astray. For when it seeth such men in prosperity it insinuates itself into the heart of the man, and for no cause whatever the man or the woman is embittered on account of worldly matters, either about meats, or some triviality, or about some friend, or about giving or receiving, or about follies of this kind. For all these things are foolish and vain and senseless and inexpedient for the servants of God. But long-suffering is great and strong, and has a mighty and vigorous power, and is prosperous in great enlargement, gladsome, exultant, free from care, glorifying the Lord at every season, having no bitterness in itself, remaining always gentle and tranquil. This long-suffering therefore dwelleth with those whose faith is perfect. But angry temper is in the first place foolish, fickle and senseless; then from foolishness is engendered bitterness, and from bitterness wrath, and from wrath anger, and from anger spite; then spite being composed of all these evil elements becometh a great sin and incurable. For when all these spirits dwell in one vessel, where the Holy Spirit also dwelleth, that vessel cannot contain them, but overfloweth. The delicate spirit therefore, as not being accustomed to dwell with an evil spirit nor with harshness, departeth from a man of that kind, and seeketh to dwell with gentleness and tranquillity. Then, when it hath removed from that man, in whom it dwells, that man becometh emptied of the righteous spirit, and henceforward, being filled with the evil spirits, he is unstable in all his actions, being dragged about hither and thither by the evil spirits, and is altogether blinded and bereft of his good intent. Thus then it happeneth to all persons of angry temper. Refrain therefore from angry temper, the most evil of evil spirits. But clothe thyself in long-suffering, and resist angry temper and bitterness, and thou shalt be round in company with the holiness which is beloved of the Lord. See then that thou never neglect this commandment; for if thou master this commandment, thou shalt be able likewise to keep the remaining commandments, which I am about to give thee. Be strong in them and endowed with power; and let all be endowed with power, as many as desire to walk in them."

Ἐντολὴ ς’


Mandate the Sixth

I. Ἐντειλάμην σοι, φησίν, ἐν τῇ πρώτῃ ἐντολῇ, ἵνα φυλάξῃς τὴν πίστιν καὶ τὸν φόβον καὶ τὴν ἐγκράτειαν. Ναί, φημί, κύριε. Ἀλλὰ νῦν θέλω σοι, φησίν, δηλῶσαι καὶ τὰς δυνάμεις αὐτῶν, ἵνα νοήσῃς τίς αὐτῶν τίνα δύναμιν ἔχει καὶ ἐνέργειαν· διπλαῖ γάρ εἰσιν αἱ ἐνέργειαι αὐτῶν. κεῖνται οὖν ἐπὶ δικαίῳ καὶ ἀδίκῳ· 2. σὺ οὖν πίστευε τῷ δικαίῳ, τῷ δὲ ἀδίκῳ μὴ πιστεύσῃς· τὸ γὰρ δίκαιον ὀρθὴν ὁδὸν ἔχει, τὸ δὲ ἄδικον στρεβλήν. ἀλλὰ σὺ τῇ ὀρθῇ ὁδῷ πορεύου [καὶ ὁμαλῇ], τὴν δὲ στρεβλὴν ἔασον. 3. ἡ γὰρ στρεβλὴ ὁδὸς τρίβους οὐκ ἔχει, ἀλλ’ ἀνοδίας καὶ προσκόμματα πολλὰ καὶ τραχεῖά ἐστι καὶ ἀκανθώδης. βλαβερὰ οὖν ἐστι τοῖς ἐν αὐτῇ ορευομένοις. 4. οἱ δὲ τῇ ὀρθῇ ὁδῷ πορευόμενοι ὁμαλῶς περιπατοῦσι καὶ ἀπροσκόπως· οὔτε γὰρ τραχεῖά ἐστιν οὔτε ἀκανθώδης. βλέπεις οὖν, ὅτι συμφορώτερόν ἐστι ταύτῃ τῇ ὁδῷ πορεύεσθαι. [...] Πορεύσῃ, φησί, καὶ ὃς ἂν ἐξ ὅλης καρδίας ἐπιστρέψῃ πρὸς Κύριον, πορεύσεται ἐν αὐτῇ. 1. I charged thee," saith he, "in my first commandment to guard faith and fear and temperance." "Yes, Sir," say I. "But now," saith he, "I wish to show thee their powers also, that thou mayest understand what is the power and effect of each one of them. For their effects are two fold. Now they are prescribed alike to the righteous and the unrighteous. Do thou therefore trust righteousness, but trust not unrighteousness; for the way of righteousness is straight, but the way of unrighteousness is crooked. But walk thou in the straight [and level] path, and leave the crooked one alone. For the crooked way has no tracks, but only pathlessness and many stumbling stones, and is rough and thorny. So it is therefore harmful to those who walk in it. But those who walk in the straight way walk on the level and without stumbling: for it is neither rough nor thorny. Thou seest then that it is more expedient to walk in this way." "I am pleased, Sir," say I, "to walk in this way." "Thou shalt walk," he saith, "yea, and whosoever shall turn unto the Lord with his whole heart shall walk in it.
II. Ἄκουε νῦν, φησί, περὶ τῆς πίστεως, δύο εἰσὶν ἄγγελοι μετὰ τοῦ ἀνθρώπου, εἷς τῆς δικαιοσύνης καὶ εἷς τῆς πονηρίας. 2. Πῶς οὖν, φημί, κύριε, γνώσομαι τὰς αὐτῶν ἐνεργείας, ὅτι ἀμφότεροι ἄγγελοι μετ’ ἐμοῦ κατοικοῦσιν; 3. Ἄκουε, φησί, καὶ σύνιε αὐτάς. ὁ μὲν τῆς δικαιοσύνης ἄγγελος τρυφερόσ ἐστι καὶ αἰσχυντηρὸς καὶ πραῢς καὶ ἡσύχιος· ὅταν οὖν οὗτος ἐπὶ τὴν καρδίαν σον ἀναβῇ, εὐθέως λαλεῖ μετὰ σοῦ περὶ δικαιοσύνης, περὶ ἁγνείας, περὶ σεμνότητος καὶ περὶ αὐταρκείας καὶ περὶ παντός ἔργου δικαίου καὶ περὶ πάσης ἀρετῆς ἐνδόξυ. ταῦτα πάντα ὅταν εἰς τὴν καρδίαν σου ἀναβῇ, γίνωσκε, ὅτι ὁ ἄγγελος τῆς δικαιοσύνης μετὰ ςοῦ ἐστί. [ταῦτα οὖν ἐστι τὰ ἔργα τοῦ ἀγγέλου τῆς δικαιοσύνης.] τούτῳ οὖν πίστευε καὶ τοῖς ἔργοις αὐτοῦ. 4. ὅρα νῦν καὶ τοῦ ἀγγέλου τὰ ἔργα. πρῶτον πάντων ὀξύχολός ἐστι καὶ πικρὸς καὶ ἄφρων, καὶ τὰ ἔργα αὐτοῦ πονηρά, καταστρεφοντα τοὺς δούλους τοῦ Θεοῦ· ὅταν οὖν οὗτος ἐπὶ τὴν καρδίαν σου ἀναβῇ, γνῶθι αὐτὸν ἀπὸ τῶν ἔργων αὐτοῦ. 5. Πῶς, φημί, κύριε νοήσω αὐτόν, οὐκ ἐπίσταμαι. Ἄκουε, φησίν. ὅταν ὀξυχολία σοί τις προσπέσῃ ἢ πικρία, γίνωσκε, ὅτι αὐτός ἐστιν ἐν σοί· εἶτα ἐπιθυμία πράξεων πολλῶν καὶ πολυτέλειαι ἐδεσμάτων πολλῶν καὶ μεθυσμάτων καὶ κραιπαλῶν πολλῶν καὶ ποικίων τροφῶν καὶ οὐ δεόντων καὶ ἐπιθυμίαι γυναικῶν καὶ πλεονεξιῶν καὶ ὑπερηφανία πολλή τις καὶ ἀλαζονεία καὶ ὅσα τούτοις παραπλήσιά ἐστι καὶ ὅμοια· ταῦτα οὖν ὅταν ἐπὶ τὴν καρδίαν σου ἀναβῇ, γίνωσκε, ὅτι ὁ ἄγγελος τῆς πονηρίας ἐστὶν ἐν σοί. 6. σὺ οὖν ἐπιγνοὺς τὰ ἔργα αὐτοῦ ἀπόστα ἀπ’ αὐτοῦ πονηρά εἰσι καὶ ἀσύμποφα τοῖς δοῦλοις τοῦ Θεοῦ, ἔχεις οὖν ἀμφοτέρων τῶν ἀγγέλων τὰς ἐνεργείας· αυνιε αὐτὰς καὶ πίστευε τῷ ἀγγέλῳ τῆς δικαιοσύνης· 7. ἀπὸ δὲ τοῦ ἀγγέλου τῆς πονηρίας ἀπόστηθι, ὅτι ἡ διδαχὴ αὐτου πονηρά ἐστι παντὶ ἔργῳ· ἐὰν γὰρ ᾗ τις πιστὸς ἀντήρ, καὶ ἡ ἐνθύμηρις τοῦ ἀγγέλου τούτου ἀναβῇ ἐπὶ τὴν καρδίαν αὐτοῦ, δεῖ τὸν ἄνδρα ἐκεῖνον ἢ τὴν γυναῖκα ἐξαμαρτῆσαι τι. 8. ἐὰν δὲ πάλιν πονηρότατός τις ἀνὴρ ἢ γυνή, καὶ ἀναβῇ ἐπὶ τὺν καρδίαν αὐτοῦ τὰ ἔργα τοῦ ἀγγέου τῆς δικαιοσύνης, ἐξ ἀνάγκης δεῖ αὐτὸν ἀγαθόν τι ποιῆσαι. 9. βλέπεις οὖν, φησίν, ὅτι καλόν ἐστι τῷ ἀγγελῳ τῆς δικαιοσύνης ἀκολουθεῖν, τῷ δὲ ἀγγέλῳ τῆς πονηρίας ἀποτάξασθαι. 1̓10. τὰ μὲν περὶ τῆς πιπστεως αὕτη ἡ ἐντολὴ δηλοῖ, ἵνα τοῖς ἔργοις τοῦ ἀγγέλου τῆς δικαιοσύνης πιστεύσῃς, καὶ ἐργασάμενος αὐτὰ τοῦ ἀγγέλλου τῆς πονηρίας χαλεπά ἐστι· μὴ ἐργαζόμενος οὖν αὐτὰ ζήσῃ τῷ Θεῷ. 2. "Hear now," saith he, "concerning faith. There are two angels with a man, one of righteousness and one of wickedness." "How then, Sir," say I, "shall I know their workings, seeing that both angels dwell with me?" "Hear," saith he, "and understand their workings. The angel of righteousness is delicate and bashful and gentle and tranquil. When then this one enters into thy heart, forthwith he speaketh with thee of righteousness, of purity, of holiness, and of contentment, of every righteous deed and of every glorious virtue. When all these things enter into thy heart, know that the angel of righteousness is with thee. [These then are the works of the angel of righteousness.] Trust him therefore and his works. Now see the works of the angel of wickedness also. First of all, he is quick tempered and bitter and senseless, and his works are evil, overthrowing the servants of God. Whenever then he entereth into thy heart, know him by his works." "How I shall discern him, Sir," I reply, "I know not." Listen," saith he. "When a fit of angry temper or bitterness comes upon thee, know that he is in thee. Then the desire of much business and the costliness of many viands and drinking bouts and of many drunken fits and of various luxuries which are unseemly, and the desire of women, and avarice, and haughtiness and boastfulness, and whatsoever things are akin and like to these—when then these things enter into thy heart, know that the angel of wickedness is with thee. Do thou therefore, recognizing his works, stand aloof from him, and trust him in nothing, for his works are evil and inexpedient for the servants of God. Here then thou hast the workings of both the angels. Understand them, and trust the angel of righteousness. But from the angel of wickedness stand aloof, for his teaching is evil in every matter; for though one be a man of faith, and the desire of this angel enter into his heart, that man, or that woman, must commit some sin. And if again a man or a woman be exceedingly wicked, and the works of the angel of righteousness come into that man's heart, he must of necessity do something good. Thou seest then," saith he, "that it is good to follow the angel of righteousness, and to bid farewell to the angel of wickedness. This commandment declareth what concerneth faith, that thou mayest trust the works of the angel of righteousness, and doing them mayest live unto God. But believe that the works of the angel of wickedness are difficult; so by not doing them thou shalt live unto God."

Ἐντολὴ ζ’


Mandate the Seventh

[...] Φοβήθητι, φησί, τὸν Κύριον καὶ φύλασσε τὰς ἐντολὰς αὐτοῦ. φυλάσσων οὖν τὰς ἐντολὰς τοῦ Θεοῦ ἔσῃ δυνατὸς ἐν πάσῃ πράξει, καὶ ἡ πρᾶξίς σου ἀσύγκριτος ἔσται. φοβούμενος γὰρ τὸν Κύριον πάντα καλῶς ἐργάσῃ· οὗτος δέ ἐστιν ὁ φόβος. ὃν δεῖ σε φοβηθῆναι, καὶ σωθῆναι. 2. τὸν δὲ διάβολον μὴ φοβηθῇς· φοβούμενος γὰρ τὸν Κύριον κατακυριεύσεις τοῦ διαβόλου, ὅτι δύναμις ἐν αὐτῷ οὐκ ἔστιν. ἐν ᾧ [δὲ] δύναμις ἡ ἔνδοξος, καὶ φόβος ἐν αὐτῷ. πᾶς γὰρ ὁ δύναμιν ἔχων φόβον ἔχει· ὁ δὲ μὴ ἔχων δύναμιν ὑπὸ πάντων καταφρονεῖται. 3. φοβήθητι δὲ τὰ ἔργα τοῦ διαβόλου, ὅτι πονηρά ἐστι. φοβούμενος οὖν τὸν Κύριον οὐκ ἐργάσῃ αὐτά, ἀλλ’ ἐφέξῃ ἀπ’ αὐτῶν. 4. δισσοὶ οὖν εἰσιν οἱ φόβοι· ἐὰν γὰρ θέλῃς τὸ πονηρὸν ἐργάσῃ αὐτό· ἐὰν δὲ θέλῃς πάλιν τὸ ἀγαθὸν ἐργάσασθαι, φοβοῦ τὸν Κύριον, καὶ ἐργάσῃ αὐτό. ὥστε ὁ φόβος τοῦ Κυρίου ἰσχυρός ἐστι καὶ μέγας καὶ ἔνδόξος. φοβήθητι οὖν τὸν Κύριον, καὶ ζήσῃ αὐτῷ· καὶ ὅσοι ἂν φοβηθῶσιν αὐτὸν καὶ τηρήσωσι τὰς ἐντολὰς αὐτοῦ, ζήσονται τῷ Θεῷ. 5. Διατί, φημί, κύριε, εἶπας περὶ τῶν τηρούντων τὰς ἐντολὰς αὐτοῦ· Ζήσονται τῷ Θεῷ; Ὅτι, φησίν, πᾶσα ἡ κτίσις φοβεῖται τὸν Κύριον τὰς δὲ ἐντολὰς αὐτοῦ οὐ φυλάσσει. τῶν οὖν φοβουμένων αὐτὸν καὶ φυλασσόντων τὰς ἐντολὰς αὐτοῦ, ἐκείνων ἡ ζωή ἐστι παρὰ τῷ Θεῷ· τῶν δὲ μὴ φυλασσόντων τὰς ἐντολὰς αὐτοῦ, οὐδὲ ζωὴ ἐν αὐτῷ. "Fear the Lord," saith he, "and keep His commandments. So keeping the commandments of God thou shalt be powerful in every deed, and thy doing shall be incomparable. For whilst thou fearest the Lord, thou shalt do all things well. But this is the fear wherewith thou oughtest to be afraid, and thou shalt be saved. But fear not the devil; for, if thou fear the Lord, thou shalt be master over the devil, for there is no power in him. [For] in whom is no power, neither is there fear of him; but in whom power is glorious, of him is fear likewise. For every one that hath power hath fear, whereas he that hath no power is despised of all. But fear thou the works of the devil, for they are evil. While then thou fearest the Lord, thou wilt fear the works of the devil, and wilt not do them, but abstain from them. Fear therefore is of two kinds. If thou desire to do evil, fear the Lord, and thou shalt not do it. If again thou desire to do good, fear the Lord and thou shalt do it. Therefore the fear of the Lord is powerful and great and glorious. Fear the Lord then, and thou shalt live unto Him; yea, and as many of them that keep His commandments as shall fear Him, shall live unto God." "Wherefore, Sir," say I, "didst thou say concerning those that keep His commandments, "They shall live unto God"?" "Because," saith he, "every creature feareth the Lord, but not every one keepeth His commandments. Those then that fear Him and keep His commandments, they have life unto God; but they that keep not His commandments have no life in them."

Ἐντολὴ η’


Mandate the Eighth

Εἶπόν σοι, φησίν, ὅτι κτίσματα τοῦ θεού διπλᾶ ἐστι· καὶ γὰρ ἡ ἐγκράτεια διπλῆ ἐστιν. ἐπί τινων γὰρ δεῖ ἐγκρατεύσεύσθαι, ἐπίτινων δὲ οὐ δεῖ· 2. Γνώρισόν μοι, φημί, κυριε, ἐπὶ τίνων δεῖ ἐγκρατεύεσθαι, ἐπὶ τίνον δὲ οὐ δεῖ. Ἄκουε, φησί, τὸ πονηρὸν ἐγκρατεύου καὶ μὴ ποίει αὐτό· τὸ δὲ ἀγαθὸν μὴ ἐγκρατεύου, ἀλλὰ ποιει αὐτό. ἐὰν | γὰρ ἐγκρατεύσῃ τὸ ἀγαθὸν μὴ ποιεῖν, ἁμαρτίαν μεγάλην ἐργάζῃ· ἐὰν | δὲ ἐγκρατεύσῃ τὸ πονηρὸν μὴ ποιεῖν, δικαιοσύνην μεγάλην ἐργάζῃ. ἐγκράτευσαι οὖν ἀπὸ πονηρίας πάσης ἐργαζόμενος τὸ ἀγαθόν. 3. Ποταπαί, φημί, κύριε, εἰσὶν αἱ πονηρίαι, ἀφ’ ὧν [ἡμᾶς] δεῖ ἐγκρατεύεσθαι; Ἄκουε, φησίν· ἀπὸ μοιχείας καὶ πορνείας ἀπὸ μεθύσματος ἀνομίας, ἀπὸ μοιχείας καὶ πορνείας, ἀπό ἐδεσμάτων πολλῶν καὶ ὑψηλοφροσύνης καὶ ὑπερηφανίας καὶ απὸ ψεύματος και καταλαλιᾶς καὶ ὑποκρίσεως, [καὶ] μνησικακίας καὶ πάσης βλασφημίας. 4. ταῦτα τὰ ἔργα πάντων πονηρότατά εἰσιν ἐν τῇ ζωῃ τῶν ἀνθρώπων. ἀπὸ τούτων οὖν τῶν ἔργων δεῖ ἐγκρατεύεσθαι τὸν δοῦλον τοῦ Θεοῦ· ὁ γὰρ μὴ ἐγκρατευόμενος ἀπὸ τούτων οὐ δύναται ζῆσαι τῷ Θεῷ. ἄκουε οὖν καὶ τὰ ἀκολουθα τούτων, 5. Ἔτι γάρ, φημί, κύριε, πονηρὰ ἔργα ἐστί; Καί γε πολλά, φησίν, ἔστιν, ἀφ’ ὧν δεῖ τὸν δοῦλον τοῦ Θεοῦ ἐγκρατεύεσθαι· κλέμμα, ψεῦδος, ἀποστρέρησις, ψευδομαρτυρία, πλεονεξία, ἐπιθυμία πονηρά, ἀπάτη, κενοδοξία, ἀλαζονεία καὶ ὅσα τούτοις ὅμοιά εἰσιν. 6. οὐ δοκεῖ σοι ταῦτα πονηρὰ εἶναι; καὶ λίαν πονηρά, [φημί], τοῖς δούλοις τοῦ Θεοῦ. τούτων πάντων πάντων δεῖ ἐγκρατεύεσθαι τὸν δουλεύοντα τῷ Θεῷ. ἐγκράτευσαι οὖν ἀπὸ πάντων τούτων, ἵνα ζήσῃ τῷ Θεῷ, καὶ ἐγγραφήδῃ μετὰ τῶν ἐγκρευομένων αὐτά. ἀφ' ὧν μὲν οὖν δεῖ σε ἐγκρατευεσθαι, ταῦτά ἐστιν. 7. ἃ δὲ δεῖ σε μὴ ἐγκρατεύεσθαι, φησίν, ἀλλὰ ποίει αὐτό. 8. Καὶ τῶν ἀγαθῶν μοι, φημί, κύριε, δήλωσον τὴν δύναμιν, ἵινα πορευθῶ ἐν αὐτοῖς καὶ δουλεύσω αὐτοῖς, ἵνα πορευθῶ ἐν αὐτοῖς καὶ δουλεύσω αὐτοῖς, ἵνα ἐργασάμενος αὐτὰ δυνηθῶ σωθῆναι. Ἄκουε, φησί, καὶ τῶν ἀγαθῶν τὰ ἔργα, ἃ σε δεῖ ἐργάζεσθαι καὶ μὴ ἐγκρατεύεσθαι. 9. πρῶτον πάντων πίστις, φόβος Κυρίου, ἀγάπη, ὁμόνοια, ῥήματα δικαιοσύνης, ἀλήθεια, ὑπομονή· τούτων ἀγαθώτερον οὐδέν ἐστιν ἐν τῇ ζωῇ τῶν ἀνθρώπων. ταῦτα ἐὰν τις φυλάσσῃ καὶ μὴ ἐγκρατεύηται ἀπ’ αὐτῶν, μακάριος γίνεται ἐν τῇ ζωῇ αὐτοῦ. 10. εἶτα τοῦτων τὰ ἀκόλουθα ἄκουσον· χήραις ὑπηρετεῖν, ὀρφανοὺς καὶ ὑστερουμένους ἐπισκέτεσθαι, ἐξ ἀναγκῶν λυτροῦσθαι τοὺς δούλους τοῦ Θεοῦ, φιλόξενον εἶναι (ἐν γὰρ τῇ φιλοξενίᾳ εὑρίσκεται ἀγαθοποίησίς ποτε), μηδενὶ ἀντιτάσσεσθαι, ἡσύχιον εἶναι, ἐνδεέστερον γίνεσθαι πάντων ἀνθρωπων, πρεσβύτας σέβεσθαι. δικαιοσύνην ἀσκεῖν, ἀδελφότητα συντηρεῖν, ὕβριν ὑποφέειν, μακρόθυμον εἶναι, μνησικακιαν μὴ ἔχειν, κάμνοντας τῇ ψυχῇ παρακαλεῖν, ἐσκανδαλισμένους ἀπὸ τῆς πίστεως μὴ ἀποβάλλεσθαι, ἀλλ’ ἐπιστρέφειν καὶ εὐθύμους ποιεῖν, ἁμαρτάνοντας νουθετεῖν, χρεώστας μὴ θλίβειν καὶ ἐνδεεῖς, καὶ εἴ τινα τούτοις ὅμοιά ἐστι. 11. δοκεῖ σοι, φησί, ταῦτα ἀγαθὰ εἶναι; Τί γάρ, φημί, κύριε, τούτων ἀγαθώτερον; Πορεύου οὖν, φησίν, ἐν αὐτοῖς καὶ μὴ ἐγκρατεύου ἀπ’ αὐτῶν, καὶ ζήσῃ τῷ Θεῷ· 12. φύλασσε οὖν τὴν ἐντολὴν ταύτην· ἐὰν τὸ ἀγαθὸν ποιῇς καὶ μὴ ἐγκρατεύσῃ ἀπ’ αὐτοῦ, ζήσῃ τῷ Θεῷ, καὶ´πάντες ζήσονται τῷ Θεῷ οἱ οὕτω ποιοῦντες. καὶ πάλιν ἐὰν τὸ πονηρὸν μὴ ποιῇς καὶ ἐγκρατεύσῃ ἀπ’ αὐτοῦ, ζήσῃ τῷ Θεῷ, καὶ πάντες ζήσονται τῷ Θεῷ, ὅσοι ἐὰν ταύτας τὰς ἐντολὰς φυλάξωσι καὶ πορευθῶσιν ἐν αὐταῖς.

"I told thee," saith he, "that the creatures of God are twofold; for temperance also is twofold. For in some things it is right to be temperate, but in other things it is not right." "Make known unto me, Sir," say I, "in what things it is right to be temperate, and in what things it is not right." "Listen," saith he. "Be temperate as to what is evil, and do it not; but be not temperate as to what is good, but do it. For if thou be temperate as to what is good, so as not to do it, thou committest a great sin; but if thou be temperate as to what is evil, so as not to do it, thou doest great righteousness. Be temperate therefore in abstaining from all wickedness, and do that which is good." "What kinds of wickedness, Sir," say I, "are they from which we must be temperate and abstain?" "Listen," saith he; "from adultery and fornication, from the lawlessness of drunkenness, from wicked luxury, from many viands and the costliness of riches, and vaunting and haughtiness and pride, and from falsehood and evil speaking and hypocrisy, malice and all blasphemy. These works are the most wicked of all in the life of men. From these works therefore the servant of God must be temperate and abstain; for he that is not temperate so as to abstain from these cannot live unto God. Listen then to what follows upon these." "Why, are there still other evil deeds, Sir?" say I. "Aye, saith he, "there are many, from which the servant of God must be temperate and abstain; theft, falsehood, deprivation, false witness, avarice, evil desire, deceit, vain-glory, boastfulness, and whatsoever things are like unto these. Thinkest thou not that these things are wrong, yea, very wrong," [saith he,] "for the servants of God? In all these things he that serveth God must exercise temperance. Be thou temperate, therefore, and refrain from all these things, that thou mayest live unto God, and be enrolled among those who exercise self-restraint in them. These then are the things from which thou shouldest restrain thyself Now hear," saith he, "the things, in which thou shouldest not exercise self restraint, but do them. Exercise no self-restraint in that which is good, but do it." "Sir," say I, "show me the power of the good also, that I may walk in them and serve them, that doing them it may be possible for me to be saved." "Hear," saith he, "the works of the good likewise, which thou must do, and towards which thou must exercise no self-restraint. First of all, there is faith, fear of the Lord, love, concord, words of righteousness, truth, patience; nothing is better than these in the life of men. If a man keep these, and exercise not self-restraint from them, he becomes blessed in his life. Hear now what follow upon these; to minister to widows, to visit the orphans and the needy, to ransom the servants of God from their afflictions, to be hospitable (for in hospitality benevolence from time to time has a place), to resist no man, to be tranquil, to show yourself more submissive than all men, to reverence the aged, to practice righteousness, to observe brotherly feeling, to endure injury, to be long-suffering, to bear no grudge, to exhort those who are sick at soul, not to cast away those that have stumbled from the faith, but to convert them and to put courage Into them, to reprove sinners, not to oppress debtors and indigent persons, and whatsoever actions are like these. Do these things," saith he, "seem to thee to be good?" "Why, what, Sir," say I, "can be better than these?" "Then walk in them," saith he, "and abstain not from them, and thou shalt live unto God. Keep this commandment therefore. If thou do good and abstain not from it, thou shalt live unto God; yea, and all shall live unto God who act so. And again if thou do not evil, and abstain from it, thou shalt live unto God; yea, and all shall live unto God, who shall keep these commandments, and walk in them."

Ἐντολὴ θ’


Mandate the Ninth

Λέγει μοι· Ἆρον ἀπὸ σεαυτοῦ τὴν διψυχίαν καὶ μὲν ὅλως διψυχήσῃς αἰτήσασθαί τι παρὰ τοῦ θεου, λέγων ἐν σεαυτῷ ὅτι πῶς δύναμαι αἰτήσασθαι παρὰ τοῦ Κυρίου καὶ λαβεῖν, ἡμαρτηκὼς τοσαῦτα εἰς αὐτόν; 2. μὴ διαλογίζου ταῦτα, [...] ἀλλ’ ἐξ ὅλης τῆς καρδίας σου ἐπίστρεψον ἐπὶ τὸν Κύριον καὶ αἰτοῦ παρ’ αὐτοῦ ἀδιστάκτως, καὶ γνώσῃ τὴν πολλὴν εὐσπλαγχνίαν αὐτοῦ, ὅτι οὐ μή σε ἐγκαταλίπῃ, ἀλλὰ τὸ αἴτημα τῆς ψυχῆς σου πληροφορησει. 3. οὐκ ἔστι γὰρ ὁ Θεὸς ὡς οἱ ἄνθρωποι μνησικακοῦντες, ἀλλ’ ἀυτὸς ἀμνησίκακός ἐστι καὶ σπλαγχνίζεται ἐπὶ τὴν ποίησιν αὐτου. 4. σὺ οὖν καθάρισόν σου τὴν καρδίαν ἀπὸ πάντων τῶν ματαωμάτων τοῦ αἰῶνος τούτου καὶ τῶν προειρημένων σοι ῥημάτων καὶ αἰτοῦ παρὰ τοῦ Κυρίου, καὶ ἀπολήψῃ πάντα καὶ ἀπὸ πάντων τῶν αἰτημάτων σου ἀνυστέρητος ἔσῃ, ἐὰν ἀδιστάκτως αἰτήσῃς παρὰ τοῦ Κυρίου. 5. ἐὰν δὲ διστάσῃς ἐν τῇ καρδίᾳ σου, οὐδὲν οὐ μὴ λήψῃ τῶν αἰτημάτων σου. οἱ γὰρ διστάζοντες εἰς τὸν Θεόν, οὗτοί εἰσιν οἱ δίψυχοι καὶ οὐδὲν ὅλως ἐπιτυγχάνουσι τῶν αἰτημάτων αὐτῶν. 6. οἱ δὲ ὁποτελεῖς ὄντες ἐν τῇ πίστει πάντα αἰτοῦνται πεποιθότες ἐπὶ τὸν Κύριον καὶ λαμβάνουσιν, ὅτι ἀδιστάκτως αἰτοῦνται, μηδὲν διψυχοῦντες. πᾶς γὰρ δίψυχος ἀνηρ, ἐὰν μὴ μετανοήσῃ, δυσκόλως σωθήσεται. 7. καθάρισον οὖν τὴν καρδίαν σου ἀπὸ τῆς διψυχίας, ἔνδυσαι δὲ τὴν πίστιν, ὅτι ισχυρά ἐστι, καὶ πίστευε τῷ Θεῷ, ὅτι πάντα τὰ αἰτήματά σου ἃ αἰτεῖς λήψῃ, καὶ ἐὰν αἰτησάμενός ποτε παρὰ τοῦ Κυρίου αἴτημά τι βραδύτερον λαμβάνῃς, μὴ διψυχήσῃς, ὅτι ταχὺ οὐκ ἔλαβες τὸ αἰτημα τῆς ψυχῆς σου· πάντως γὰρ διὰ πειρασμόν τινα ἢ παράπτωμά τι, ὃ σὺ ἀγνοεῖς, βραδύτερον λαμβάνεις τὸ αἴτημά σου. 8. σὺ οὖν μὴ διαλίπῃς αὐτό· ἐὰν δὲ ἐκκακήσῆς καὶ διψυχήσῃς αἰτούμενος, σεαυτὸν αἰτιῶ καὶ μὴ τὸν διδόντα σοι. 9. βλέε τὴν διψυσίαν ταύτην· πονηρὰ γάρ ἐστι καὶ ἀσύνετος καὶ πολλοὺς ἐκριζοῖ ἀπὸ τῆς πίστεως καί γε λίαν πιστοὺς καὶ ἰχυρούς. καὶ γὰρ αὕτη ἡ διψυχία θυγάτηρ ἐστὶ τοῦ διαβόλου καὶ λίαν πονηρεύεται εἰς τοὺς δούλους τοῦ Θεοῦ. 10. καταφρόνησον οὖν τῆς διψυχίας καὶ κατακυρίευσον αὐτῆς ἐν παντὶ πράγματι, ἐνδυσάμενος τὴν πίστιν τὴν ἰσχυρὰν καὶ δυνατήν· ἡ γὰρ πίστις πάντα ἐπαγγέλλεται, πάντα τελειοῖ, ἡ δὲ διψυχία μὴ καταπιστεύουσα ἑαυτῇ πάντων ἀποτυγχάνει τῶν ἔργων αὐτῇς ὧν πράσσει. 11. βλέπεις οὖν, φησίν, ὅτι ἡ πίστις ἄνωθέν ἐστι παρὰ τοῦ Κυρίου καὶ ἔχει δύναμιν μεγάλην· ἡ δὲ διψυσία ἐπίγειον πνεῦμά ἐστι παρὰ τοῦ διαβόλου, δύναμιν μὴ ἔχουσα. 12. σὺ οὖν δούλευε τῇ ἐχούσῃ δύναμιν τῇ πίστει καὶ ἀπὸ τῆς διψυχίας ἀπόσχου τῆς μὴ ἐχούσης δύναμιν, καὶ ζήσῃ τῷ Θεῷ, καὶ πάντες ζήσονται τῷ Θεῷ οἱ ταῦτα φρονοῦντες. He saith to me; "Remove from thyself a doubtful mind and doubt not at all whether to ask of God, saying within thyself, "How can I ask thing of the Lord and receive it, seeing that I have committed so many sins against Him?" Reason not thus, but turn to the Lord with thy whole heart, and ask of Him nothing wavering, and thou shalt know His exceeding compassion, that He will surely not abandon thee, but will fulfill the petition of thy soul. For God is not as men who bear a grudge, but Himself is without malice and hath compassion on His creatures. Do thou therefore cleanse thy heart from all the vanities of this life, and from the things mentioned before; and ask of the Lord, and thou shalt receive all things, and shalt lack nothing of all thy petitions, if thou ask of the Lord nothing wavering. But if thou waver in thy heart, thou shalt surely receive none of thy petitions. For they that waver towards God, these are the doubtful-minded, and they never obtain any of their petitions. But they that are complete in the faith make all their petitions trusting in the Lord, and they receive, because they ask without wavering, nothing doubting; for every doubtful-minded man, if he repent not, shall hardly be saved. Cleanse therefore thy heart from doubtful-mindedness, and put on faith, for it is strong, and trust God that thou wilt receive all thy petitions which thou askest; and if after asking anything of the Lord, thou receive thy petition somewhat tardily, be not of doubtful mind because thou didst not receive the petition of thy soul at once. For assuredly it is by reason of some temptation or some transgression, of which thou art ignorant, that thou receivest thy petition so tardily. Do thou therefore cease not to make thy soul's petition, and thou shalt receive it. But if thou grow weary, and doubt as thou askest, blame thyself and not Him that giveth unto thee. See to this doubtful-mindedness; for it is evil and senseless, and uprooteth many from the faith, yea, even very faithful and strong men. For indeed this doubtful-mindedness is a daughter of the devil, and worketh great wickedness against the servants of God. 1[39]:9 Therefore despise doubtful-mindedness and gain the mastery over it in everything, clothing thyself with faith which is strong and powerful. For faith promiseth all things, accomplisheth all things; but doubtful-mindedness, as having no confidence in itself, fails in all the works which it doeth. Thou seest then," saith he, "that faith is from above from the Lord, and hath great power; but doubtful-mindedness is an earthly spirit from the devil, and hath no power. Do thou therefore serve that faith which hath power, and hold aloof from the doubtful-mindedness which hath no power; and thou shalt live unto God; yea, and all those shall live unto God who are so minded."

Ἐντολὴ ι’


Mandate the Tenth

I. Ἄρον ἀπὸ σεαθτοῦ, φησί, τὴν λύπην· καὶ γὰρ αὕτη ἀδελφή ἐστι τῆς δίψυχίας καὶ τῆς ὀξυχολίας. 2. Πῶς, φημί, κύριε, ἀδελφή ἐστι τούτων; ἄλλο γάρ μοι δοκεῖ εἶναι ὀξυχολία καὶ ἄλλο διψυχία καὶ ἄλλο λύπη. Ἀσύνετος εἶ ἄνθρωπος, φησι, [καὶ] οὐ νοεῖς, ὅτι ἡ λύπη πάντων τῶν πνευματων πονηροτέρα ἐστὶ καὶ δεινοτάτη τοῖς δούλοις τοῦ Θεοῦ καὶ παρὰ πάντα τὰ πνεύματα καταφθείρει τὸν ἄνθρωπον καὶ ἐκτρίβει τὸ πνεῦμα τὸ ἅγιον καὶ πάλιν σώζει; 3. Ἐγώ, φημί, κύριε, ἀσύνετός εἰμι καὶ οὐ συνίω τὰς παραβολὰς ταύτας. πῶς γὰρ δύναται ἐκτρίβειν και πάλιν σώζειν, οὐ νοῶ. 4. Ἄκουε, φησίν· οἱ μηδέποτε ἐρευνήσαντες περὶ τῆς ἀηθείας μηδὲ ἐπιζητήσαντες περὶ τῆς θεότητος, πιστεύσαντες δὲ μόνον, ἐμπεφυρμένοι δὲ πραγματείαις καὶ πλούτῳ καὶ φιλίαις ἐθνικαῖς καὶ ἄλλαις πολλαῖς πραγματείαις τοῦ αἰῶνος τούτου· ὅσοι οὖν τούτοις προσκεινται, οὐ νοοῦσι τὰς παραβολὰς τῆς θεότητος· ἐπισκοτοῦνται γὰρ ὑπό τούτων τῶν πράξεων καὶ καταφθείρονται καὶ γίνονται κεχερσωμένοι. 5. καθὼς οἱ ἀμπελῶνες οἱ καλοί, ὅταν ἀμελείας τύχωσι, χερσοῦνται ἀπὸ τῶν ἀκανθῶν καὶ βοτανῶν ποικίλων, οὕτως οἱ ἀνθρωποι οἱ πιστεύσαντες καὶ εἰς ταύτας τὰς πράξεις τὰς πολλὰς ἐμπίπτοντες τὰς προειρημένας, ἀποπλανῶνται ἀπὸ τῆς διανοίας αὐτῶν, καὶ οὐδὲν ὅλως νοοῦσι περὶ δικαιοσύνης, ἀλλὰ καὶ ὅταν ἀκούσωσι περὶ θεότητος καὶ ἀληθείας, καὶ ἀληθείας καὶ οὐδὲν ὅλως νοοῦσιν. 6. οἱ δὲ φόβον ἔχοντες Θεοῦ καὶ ἐρευνῶντες περὶ θεότητος καὶ ἀληθείας καὶ τὴν καρδίαν ἔχοντες πρὸς τὸν Κύριον, πάντα τὰ λεγόμενα αὐτοῖς τάχιον νοοῦσι καὶ συνίουσιν, ὅτι ἔχουσι τὸν φόβον τοῦ Κυρίου ἐν ἑαυτοῖς· ὅπου γὰρ ὁ Κύριος κατοικεῖ, ἐκεῖ καὶ σύνεσις πολλή. κοολήθητι οὖν τῷ Κυρίῳ, καὶ πάντα συνήσεις καὶ νοήσεις. 1. "Put away sorrow from thyself," saith he, "for she is the sister of doubtful-mindedness and of angry temper." "How, Sir," say I, "is she the sister of these? For angry temper seems to me to be one thing, doubtful-mindedness another, sorrow another." "Thou art a foolish fellow," saith he, "[and] perceivest not that sorrow is more evil than all the spirits, and is most fatal to the servants of God, and beyond all the spirits destroys a man, and crushes out the Holy Spirit and yet again saves it." "I, Sir," say I, "am without understanding, and I understand not these parables. For how it can crush out and again save, I do not comprehend." "Listen," saith he. "Those who have never investigated concerning the truth, nor enquired concerning the deity, but have merely believed, and have been mixed up in business affairs and riches and heathen friendships, and many other affairs of this world—as many, I say, as devote themselves to these things, comprehend not the parables of the deity; for they are darkened by these actions, and are corrupted and become barren. As good vineyards, when they are treated with neglect, are made barren by the thorns and weeds of various kinds, so men who after they have believed fall into these many occupations which were mentioned before, lose their understanding and comprehend nothing at all concerning righteousness; for if they hear concerning the deity and truth, their mind is absorbed in their occupations, and they perceive nothing at all. But they that have the fear of God, and investigate concerning deity and truth, and direct their heart towards the Lord, perceive and understand everything that is said to them more quickly, because they have the fear of the Lord in themselves; for where the Lord dwelleth, there too is great understanding. Cleave therefore unto the Lord, and thou shalt understand and perceive all things.
II. Ἄκουε νῦν, φησίν, ἀνόητε, πῶς ἡ λύπη ἐκτρίβει τὸ πνεῦμα τὸ ἅγιον καὶ πάλιν σώζει· 2. ὅταν ὁ δίψυχος ἐπιβάληται πρᾶξίν τινα καὶ ταύτης ἀποτύχῃ διὰ τὴν διωυσίαν αὐτοῦ, ἡ λύπη αὕτη εἰσπορεύεται εἰς τὸν ἄνθρώπον καὶ λυπεῖ τὸ πνεῦμα τὸ ἅγιον καὶ ἐκτρίβει αὐτό. 3. εἶτα πάλιν ἡ ὀξυχολία ὅταν κολληθῇ τῷ ἀνθρώπῳ περὶ πράγματός τινος, καὶ λίαν πικρανθῇ, πάλιν ἡ λύπη εἰσπορεύεται εἰς τὴν καρδίαν τοῦ ἀνθρώπου τοῦ ὀξυχολήσαντος, καὶ λυπεῖται ἐπὶ τῇ πράξει αὐτοῦ ᾗ ἔπραξε καὶ μετανοεῖ, ὅτι πονηρὸν εἰργάσατο. 4. αὕτη οὖν ἡ λύπη δοκεῖ σωτηρίαν ἔχειν, ὅτι τὸ πονηρὸν πράξας μετενόησεν. ἀμφότεραι οὖν αἱ πράξεις λυποῦσι τὸ πνεῦμα· ἡ μὲν διψυχία, ὅτι οὐκ ἐπέτυχε τῆς πράξεως αὐτῆς, ἡ δὲ ὀξυχολία λυπεῖ τὸ πνεῦμα, ὅτι ἔπραξε τὸ πονηρόν. ἀμφότερα οὖν λυπηρά ἐστι τῷ πνεύματι τῷ ἁγίῳ, ἡ διψυχία καὶ ἡ ὀξυχολία. 5. ἆρον οὖν ἀπὸ σεαυτοῦ τὴν λύπην καὶ μ̀μὴ θλῖβε τὸ πνεῦμα τὸ ἅγιον τὸ ἐν σοὶ κατοικοῦν, μήποτε ἐντεύξηται [κατὰ σοῦ] τῷ Θεῷ καὶ ἀποστῇ ἀπὸ σοῦ. 6. τὸ γὰρ πνεῦμα τοῦ Θεοῦ τὸ δοθὲν εἰς τὴν σάρκα ταύτην λύπην οὐχ ὑποφέρει οὐδὲ στενοχωρίαν. 2. "Hear now, senseless man," saith he, "How sorrow crusheth out the Holy Spirit, and again saveth it. When the man of doubtful mind sets his hand to any action, and fails in it owing to his doubtful-mindedness, grief at this entereth into the man, and grieveth the Holy Spirit, and crusheth it out. Then again when angry temper cleaveth to a man concerning any matter, and he is much embittered, again sorrow entereth into the heart of the man that was ill-tempered, and he is grieved at the deed which he hath done, and repenteth that he did evil. This sadness therefore seemeth to bring salvation, because he repented at having done the evil. So both the operations sadden the Spirit; first, the doubtful mind saddens the Spirit, because it succeeded not in its business, and the angry temper again, because it did what was evil. Thus both are saddening to the Holy Spirit, the doubtful mind and the angry temper. Put away therefore from thyself sadness, and afflict not the Holy Spirit that dwelleth in thee, lest haply He intercede with God [against thee], and depart from thee. For the Spirit of God, that was given unto this flesh, endureth not sadness neither constraint.

III. Ἔνδυσαι οὖν τὴν ἱλαρότητα, τὴν πάντοτε ἔχουσαν χάριν παρὰ τῷ Θεῷ καὶ εὐπρόσδεκτον οὖσαν αὐτῷ, καὶ ἐντρύφα ἐν αὐτῇ. πᾶς γὰρ ἱλαρὸς ἀνὴρ ἀγαθὰ ἐργάζεται καὶ ἀγαθὰ φρονεῖ καὶ καταφρονεῖ τῆς λύπης. 2. ὁ δὲ λυπηρὸς ἀνὴρ πάντοτε πονηρεύεται· πρῶτον μὲν πονηρεύεται, ὅτι λυπεῖ τὸ πνεῦμα τὸ ἅγιον τὸ δοθὲν τῷ ἀνθρώπῳ ἱλαρὸν· δεύτερον δὲ λυπῶν τὸ πνεῦμα τὸ ἅγιον ἀνομίαν ἐργάζεται, μὴ ἐντυγχάνων μηδὲ ἐξομολογούμενος τῷ Κυρίῳ. Πάντοτε γὰρ λυπηροῦ ἀνδρὸς ἡ ἔντευξις οὐκ ἔχει δύναμιν τοῦ ἀναβῆναι ἐπὶ τὸ ἔντευξις οὐκ ἔχει δύναμιν τοῦ ἀναβῆναι ἐπὶ τὸ θυσιαστήριον τοῦ Θεοῦ. 3. Διατί, φημί, οὐκ ἀναβαίνει ἐπὶ τὸ θυσιαστήριον ἡ ἔντευξις τοῦ λυπουμένου; Ὅτι, φησίν, ἡ λύπη ἐγκάθηται εἰς τὴν καρδίαν αὐτου. μεμιγμένη οὖν ἡ λύπη μετὰ τῆς ἐντεύξεως οὐκ ἀφίησι τὴν ἔντευξιν ἀναβῆναι καθαρὰν ἐπὶ τὸ θυσιαστήριον. ὥσπερ γὰρ ὄξος καὶ οἶνος μεμιγμένα ἐπὶ τὸ αὐτὸ τὴν αὐτὴν ἡδονὴν οὐκ ἔχουσιν, οὕτω καὶ ἡ λύπη μεμιγμένη μετὰ τοῦ ἁγίου πνεύματος τὴν αὐτὴν ἔντευξιν οὐκ ἔχει. 4. καθάρισον οὖν σεαυτὸν ἀπὸ τῆς λύπης τῆς πονηρᾶς ταύτης, καὶ ζήσῃ τῷ Θεῷ· καὶ πάντες ζήσονται τῷ Θεῷ, ὅσοι ἂν ἀποβάλωσιν ἀφ’ ἑαυτῶν τὴν λύπην καὶ ἐνδύσωνται πᾶσαν ἱλαρότητα. 3. "Therefore clothe thyself in cheerfulness, which hath favor with God always, and is acceptable to Him, and rejoice in it. For every cheerful man worketh good, and thinketh good, and despiseth sadness; but the sad man is always committing sin. In the first place he committeth sin, because he grieveth the Holy Spirit, which was given to the man being a cheerful spirit; and in the second place, by grieving the Holy Spirit he doeth lawlessness, in that he doth not intercede with neither confess unto God. For the intercession of a sad man hath never at any time power to ascend to the altar of God." "Wherefore," say I, "doth not the intercession of him that is saddened ascend to the altar?" "Because," saith he, "sadness is seated at his heart. Thus sadness mingled with the intercession doth not suffer the intercession to ascend pure to the altar. For as vinegar when mingled with wine in the same (vessel) hath not the same pleasant taste, so likewise sadness mingled with the Holy Spirit hath not the same intercession. Therefore cleanse thyself from this wicked sadness, and thou shalt live unto God; yea, and all they shall live unto God, who shall cast away sadness from themselves and clothe themselves in all cheerfulness."

Ἐντολὴ ια’


Mandate the Eleventh

Ἔδειξέ μοι ἐπὶ συμψελλίου καθημένους ἀνθρώπους καὶ ἕτερον ἄνθρωπον καθήμενον ἐπὶ καθέδραν. καὶ λέγει μοι· Βλέπεις τοὺς ἐπὶ τοῦ συμψελλίου καθημένους; Βλέπω, φημί, κύριε. Οὗτοι, φησί, πιστοί εἰσι, καὶ ὁ καθήμενος ἐπὶ τὴν καθέδραν ψευδοπροφήτης ἐστίν, [ὃς] ἀπόλλυσι τὴν διάνοιαν τῶν δούλων τοῦ Θεοῦ· τῶν διψύχων δὲ ἀπόλλυσιν, οὐ τῶν πιστῶν. 2. οὗτοι οὖν οἱ δίψυχοι ὡς ἐπὶ μάντιν ἔρχονται καὶ ἐπερωτῶσιν αὐτόν, τί ἄρα ἔσται αὐτοῖς· κἀκεῖνος ὁ ψευδοπροφήτης. μηδεμίαν ἔχων ἐν ἑαυτῷ δύναμιν πνεύματος θείου, λαλεῖ μετ’ αὐτῶν κατὰ τὰ ἐπερωτήματα αὐτῶν | [και κατὰ τὰς ἐπιθυμίας τῆς πονηρίας αὐτῶν], καί πληροῖ τὰς ψυχὰς αὐτῶν |, καθὼς αὐτοὶ βούλανται. 3. αὐτὸς γὰρ κενὸς ὢν κενὰ καὶ ἀποκρίνεται κενοῖς· ὃ γὰρ ἐὰν ἐπερωτηθῇ, πρὸς τὸ κένωμα τοῦ ἀνθρώπου ἀπροκρίνεται. τινὰ δὲ καὶ ῥήματα ἀληθῆ λαλεῖ· ὁ γὰρ διάβολος πληροῖ αὐτὸν τῷ αὐτοῦ πνεύματι, εἴ τινα δυνήσεται ῥῆξαι τῶν δικάων. 4. ὅσοι οὖν ἰσχυροί εἰσιν ἐν τῇ πίστει τοῦ Κυρίου, ἐνδεδυμένοι τὴν ἀλήθειαν, τοῖς τοιούτοις πνεύμασιν οὐ κολλῶνται, ἀλλ’ ἀπέχονται ἀπ’ αὐτῶν· ὅσοι δὲ δίψυχοί εἰσι καὶ πυκνῶς μετανοοῦσι, μαντεύονται ὡς καὶ τὰ ἔθνη καὶ ἑαυτοῖς μείζονα ἁμαρτίαν ἐπιφέρουσιν εἰδωλολατροῦντες· ὁ γὰρ ἐπερωτῶν ψευδοπροφήτην περὶ πράξεώς τινος εἰδωλολοάτρης ἐστὶ καὶ κενὸς ἀπὸ τῆς ἀληθείας καὶ ἄφρων. 5. ´πᾶν γὰρ πνεῦμα ἀπὸ Θεοῦ δοθὲν οὐκ ἐπερωτᾶται, ἀλλὰ ἔχον τὴν δύναμιν τῆς θεότητος ἀφ’ ἑαυτοῦ λαλεῖ π́πάντα, ὅτι ἄνωθέν ἐστιν ἀπὸ τῆς δυνάμεως τοῦ θείου πνεύματος. 6. τὸ δὲ πνεῦματ τὸ ἐπερωτώμενον καὶ λαλοῦν κατὰ τὰς ἐπιθυμίας τῶν ἀνθρώπων ἐπίγειόν ἐστι καὶ ἐλαφρόν, δύναμιν μὴ ἔχον· καὶ ὅλως οὐ λαλεῖ, ἐὰν μὴ ἐπερωτηθῇ. 7. Πῶς οὖν, φημί, κύριε, ἄνθρωπος γνώσεται, τίς αὐτῶν προφήτης καὶ τίς ψευδοπροφήτης ἐστίν; Ἄκουε, φησί, περὶ ἀμφοτέρων τῶν προφητῶν· καὶ ὥς σοι μέλλω λέγειν, οὕτω δοκιμάσεις τὸν προφήτην καὶ τὸν ψευδοπροφήτην. ἀπὸ τῆς ζωῆς δοκίμαζε τὸν ἄνθρωπον τὸν ἔχοντα τὸ πνεῦμα τὸ θεῖον. 8. πρῶτον μὲν ὁ ἔχων τὸ πνεῦμα [τὸ ἄνωθεν] τὸ ἄνωθεν πραΰς ἐστι καὶ ἡσύχιος καὶ ταπεινόφρων καὶ ἀπεχόμενος ἀπὸ πάσης πονηρίας καὶ ἐπιθυμίας ματαίας τοῦ αἰῶνος τούτου καὶ ἑαυτὸν ἐνδεέστερον ποιεῖ πάντων τῶν ἀνθρώπων καὶ οὐδενὶ οὐὲν ἀποκρίνεται ἐπερωτώμενος, οὐδὲ καταμόνας λαλεῖ—οὐδὲ ὅταν θέλῃ ἄνθρωπος λαλεῖν, λαλεῖ τὸ πνεῦμα τὸ ἅγιον—ἀλλὰ τότε λαλεῖ, ὅταν θελήσῃ αὐτὸν ὁ Θεὸς λαλῆσαι. 9. ὅταν οὖν ἔλθῃ ὁ ἄνθρωπος ὁ ἔχων τὸ πνεῦμα τὸ θεῖον εἰς συναγωγὴν ἀνδρῶν δικαίων τῶν ἐχόντων πίστιν θείον πνεύματος καὶ ἔντευξις γένηται πρὸς τὸ Θεὸν τῆς συναγωγῆς τῶν ἀνδρῶν ἐκείνων, τότε ὁ ἄγγελος τοῦ προφητικοῦ πνεύματος ὁ κείμενος πρὸς αὐτὸν πληροῖ τὸν ἄνθρωπον, καὶ πληρωθεὶς ὁ ἄνθρωπος τῷ πνεύματι τῷ πνεύματι τῷ ἁγίῳ λαλεῖ εἰς τὸ πλῆθος, καθὼς ὁ Κύριος βούλεται. 10. οὕτως οὖν φανερὸν ἔσται τὸ πνεῦμα τῆς θεότητος. ὅση οὖν περὶ τοῦ πνεύματος τῆς θεότητος τοῦ Κυρίου ἡ δύναμις αὕτη. 11. ἄκουε νῦν, φησί, περὶ τοῦ πνεῦματος τοῦ ἐπιγείου καὶ κενοῦ καὶ δύναμιν μὴ ἔχοντος, ἀλλὰ ὄντος μωροῦ. 12. πρῶτον μὲν ὁ ἄνθρωπος ἐκεῖνος ὁ δοκῶν πνεῦμα ἔχειν ὑψοῖ ἑαυτὸν καὶ θέλει πρωτοκαθεδρίαν ἔχειν, καὶ εὐθὺς ἰταμός ἐστι καὶ ἀναιδὴς καὶ πολύλαλος καὶ ἐν τρυφαῖς πολλαῖς ἀναστρεφόμενος καὶ ἐν ἑτέραις πολλαῖς ἀπάταις καὶ μισθοὺς λαμβάνων τῆς προφητείας αὐτοῦ· ἐὰν δὲ μὴ λάβῃ, οὐ προφητεύει. δύναται οὖν πνεῦμα θεῖον μισθοὺς λαμβάνειν και προφητεύειν; οὐκ ἐνδεχεται τοῦτο ποιεῖν Θεοῦ προφήτην, ἀλλὰ τῶν τοιούτων προφητῶν ἐίγειόν ἐστι τὸ πνεῦμα. 13. εἶτα ὅλως εἰς συαγωγὴν ἀνδρῶν δικαίων οὐκ ἐγγίζει, ἀλλ’ ἀποφεύγει αὐτούς· κολᾶται δὲ τοῖς διψύχοις καὶ κενοῖς καὶ κατὰ γωνίαν αὐτοῖς προφητεύει καὶ ἀπατᾷ αὐτοὺς λαλῶν κατὰ τὰς ἐπιθυμίας αὐτῶν πάντα κενῶς· κενοῖς γὰρ καὶ ἀποκρίνεται· τὸ γὰρ κενὸν σκεῦος μετὰ τῶν κενῶν συντιθέμενον οὐ θραύεται, ἀλλὰ συμφωνοῦσιν ἀλλήλοις. 14. ὅταν δὲ ἔλθῃ εἰς συναγωγὴν πλήρη ἀνδρῶν δικαίων ἐχόντων πνεῦμα θεότητος, καὶ ἔντευξις ἀπ' αὐτῶν γένηται, κενοῦται ὁ ἄνθρωπος ἐκεῖωος, καὶ τὸ πνεῦμα τὸ ἐπιγειον ὑπὸ τοῦ φόβου φεύγει ἀπ’ αὐτοῦ, καὶ κωφοῦται ὁ ἄνθρωπος ἐκεῖνος καὶ ὅλως συνθραύεται, μηδὲν δυνάμενος λαλῆσαι. 15. ἐὰν γὰρ εἰς αὐτοῖς θῇς κεράμιον κενόν, καὶ πάλιν ἀποτιβάσαι θελήσῃς τὴν ἀποθήκην, τὸ κεράμιον ἐκεῖνο, ὃ ἔθηκας κενον, κενὸν καὶ εὑρήσεις· οὕτω καὶ οἱ προφῆται οἱ κενοὶ ὅταν ἔλθωσιν εἰς πνεύματα δικαίων, ὁποῖοι ἦλθον, τοιοῦτοι καὶ εὑρίκονται. 16. ἔχεις ἀμφοτέρων τῶν προφητῶν τὴν ζωήν. δοκίμαζε οὖν ἀπὸ τῆς ζωῆς καὶ τῶν ἔργων τὸν ἄνθρωπον τὸν λέγοντα τῷ πνεύματι τῷ ἐρχομένῳ ἀπὸ τοῦ Θεοῦ καὶ ἔχοντι δύναμιν· τῷ ἐρχομένῳ ἀπὸ τοῦ Θεοῦ καὶ κενῷ μηδὲν πίστευε, ὅτι ἐν αὐτῷ δύναμις οὐκ ἔστιν· ἀπὸ τοῦ διαβόλου γὰρ ἔρχεται 18. ἄκουσον [οὖν] τὴν παραβολήν, ἣν μέλλω σοι λέγειν· λάβε λίθον καὶ βάλε εἰς τὸν οὐρανόν, ἴδε, εἰ δύνασαι ἅψασθαι αὐτοῦ· ἢ πάλιν λάβε σίφωνα ὕδατος καὶ σιφώνισον εἰς τὸν οὐρανόν, ἴδε, εἰ δύνασαι τρυπῆσαι τὸν οὐρανόν. 19. Πῶς, φημί κύριε, δύναται ταῦτα εἴρηκας. Ὡς ταῦτα οὖν, φησίν, ἀδύνατά ἐστιν, οὕτω καὶ τὰ πνεύματα τὰ ἐπίγεια ἀδύνατά ἐστι καὶ ἀδρανῆ. 20. λάβε νῦν τὴν δύναμιν τὴν ἄνωθεν ἐρχομένην· ἡ χάλαζα ἐλάχιστόν ἐστι κοκκάριον, καὶ ὅταν ἐπιπέσῃ ἐπὶ κεφαλὴν ἀνθρώπου, πῶς πόνον παρέχει; ἢ πάλιν λὰβε σταγόνα, ἢ ἀπὸ τοῦ κεράμου πίπτει χαμαὶ ἄνωθεν ἐλάχιστα πίπτοντα ἐπὶ τὴν γῆν μεγάλην δύναμιν ἔχει· οὕτω καὶ τὸ πνεῦμα τὸ θεῖον ἄνωθεν ἐρχόμενον δυνατόν ἐστι· τούτῳ οὖν τῷ πνεύματι πίστευε, ἀπὸ δὲ τοῦ ἑτέρου ἀπέχου.

He shewed me men seated on a couch, and another man seated on a chair. And he saith to me, "Seest thou those that are seated on the couch?" "I see them, Sir," say I. "These," saith he, "are faithful, but he that sitteth on the chair is a false prophet who destroyeth the mind of the servants of God—I mean, of the doubtful-minded, not of the faithful. These doubtful-minded ones then come to him as to a soothsayer and enquire of him what shall befall them. And he, the false prophet, having no power of a divine Spirit in himself, speaketh with them according to their enquiries [and according to the lusts of their wickedness], and filleth their souls as they themselves wish. For being empty himself he giveth empty answers to empty enquirers; for what-ever enquiry may be made of him, he answereth according to the emptiness of the man. But he speaketh also some true words; for the devil filleth him with his own spirit, if so be he shall be able to break down some of the righteous. So many therefore as are strong in the faith of the Lord, clothed with the truth, cleave not to such spirits, but hold aloof from them; but as many as are doubters and frequently change their minds, practice soothsaying like the Gentiles, and bring upon themselves greater sin by their idolatries. For he that consulteth a false prophet on any matter is an idolater and emptied of the truth, and senseless. For no Spirit given of God needeth to be consulted; but, having the power of deity, speaketh all things of itself, because it is from above, even from the power of the divine Spirit. But the spirit which is consulted, and speaketh according to the desires of men, is earthly and fickle, having no power; and it speaketh not at all, unless it be consulted." "How then, Sir," say I, "shall a man know who of them is a prophet, and who a false prophet?" "Hear," saith he, "concerning both the prophets; and, as I shall tell thee, so shalt thou test the prophet and the false prophet. By his life test the man that hath the divine Spirit. In the first place, he that hath the [divine] Spirit, which is from above, is gentle and tranquil and humble-minded, and abstaineth from all wickedness and vain desire of this present world, and holdeth himself inferior to all men, and giveth no answer to any man when enquired of, nor speaketh in solitude (for neither doth the Holy Spirit speak when a man wisheth Him to speak); but the man speaketh then when God wisheth him to speak. When then the man who hath the divine Spirit cometh into an assembly of righteous men, who have faith in a divine Spirit, and intercession is made to God by the gathering of those men, then the angel of the prophetic spirit, who is attached to him, filleth the man, and the man, being filled with the Holy Spirit, speaketh to the multitude, according as the Lord willeth. In this way then the Spirit of the deity shall be manifest. This then is the greatness of the power as touching the Spirit of the deity of the Lord. Hear now," saith he, "concerning the earthly and vain spirit, which hath no power but is foolish. In the first place, that man who seemeth to have a spirit exalteth himself, and desireth to have a chief place, and straight-way he is impudent and shameless and talkative and conversant in many luxuries and in many other deceits and receiveth money for his prophesying, and if he receiveth not, he prophesieth not. Now can a divine Spirit receive money and prophesy? It is not possible for a prophet of God to do this, but the spirit of such prophets is earthly. In the next place, it never approacheth an assembly of righteous men; but avoideth them, and cleaveth to the doubtful-minded and empty, and prophesieth to them in corners, and deceiveth them, speaking all things in emptiness to gratify their desires; for they too are empty whom it answereth. For the empty vessel placed together with the empty is not broken, but they agree one with the other. But when he comes into an assembly full of righteous men who have a Spirit of deity, and intercession is made from them, that man is emptied, and the earthly spirit fleeth from him in fear, and that man is struck dumb and is altogether broken in pieces, being unable to utter a word. For, if you pack wine or oil into a closet, and place an empty vessel among them, and again desire to unpack the closet, the vessel which you place there empty, empty in like manner you will find it. Thus also the empty prophets, whenever they come unto the spirits of righteous men, are found just such as they came. I have given thee the life of both kinds of prophets. Therefore test, by his life and his works, the man who says that he is moved by the Spirit. But do thou trust the Spirit that cometh from God, and hath power; but in the earthly and empty spirit put no trust at all; for in it there is no power, for it cometh from the devil. Listen [then] to the parable which I shall tell thee. Take a stone, and throw it up to heaven—see if thou canst reach it; or again, take a squirt of water, and squirt it up to heaven—see if thou canst bore through the heaven." "How, Sir," say I, "can these things be? For both these things which thou hast mentioned are beyond our power." "Well then," saith he, "just as these things are beyond our power, so likewise the earthly spirits have no power and are feeble. Now take the power which cometh from above. The hail is a very, small grain, and yet, when it falleth on a man's head, what pain it causeth! Or again, take a drop which falls on the ground from the tiles, and bores through the stone. Thou seest then that the smallest things from above falling on the earth have great power. So likewise the divine Spirit coming from above is powerful. This Spirit therefore trust, but from the other hold aloof."

Ἐντολὴ ιβ’


Mandate the Twelfth

I. Λέγει μοι· Ἄρον ἀπὸ σεαυτοῦ πᾶσαν ἐπιθυμίαν πονηράν, ἔνδυσαι δὲ τὴν ἐπιθυμίαν τὴν ἀγαθὴν καὶ σεμνήν· ἐνδεδυμένος γὰρ τὴν ἐπὶθυμίαν ταύτην μισήσεις τὴν πονηρὰν ἐπιθυμίαν καὶ χαλιναγωγήσεις αὐτήν, καθὼς βούλει. 2. ἀγρία γάρ ἐστιν ἡ ἐπιθυμία ἡ πονηρὰ καὶ δυσκόλως ἡμεροῦνται. φοβερὰ γάρ ἐστι καὶ λίαν τῇ ἀγριότητι αὐτῆς δαπανᾷ τοῖς ἀνθρώπους· μάλιστα δὲ ἐὰν ἐμπέσῃ εἰς αὐτὴν δοῦλος Θεοῦ καὶ μὴ ᾖ συνετός, δαπανᾶται ὑπ’ αὐτῆς δεινῶς· δαπανᾷ δὲ τοὺς τοιούτους τοὺς μὴ ἔχοντας ἔνδυμα τῆς ἐπιθυμίας τῆς ἀγαθῆς, ἀλλὰ ἐμπεφυρμένους τῷ αἰῶνι τούτῷ· τούτους οὖν παραδίδωσιν εἰς θάνατον. 3. Ποῖα, φημί, κύριε, ἔργα ἐστὶν τῆς ἐπιθυμίας τῆς πονηρᾶς τὰ παραδιδόντα τοὺς ἀντρώπους εἰς θάνατον; γνώρισόν μοι, ἵνα ἀφέξωμαι ἀπ’ αὐτῶν. Ἄκουσον, [φησίν], ἐν ποίοις ἔργοις θανατοῖ ἡ ἐπιθυμία ἡ πονηρὰ τοὺς δούλους τοῦ Θεοῦ. 1. He saith to me; "Remove from thyself all evil desire, and clothe thyself in the desire which is good and holy; for clothed with this desire thou shalt hate the evil desire, and shalt bridle and direct it as thou wilt. For the evil desire is wild, and only tamed with difficulty; for it is terrible, and by its wildness is very costly to men; more especially if a servant of God get entangled in it, and have no understanding, he is put to fearful costs by it. But it is costly to such men as are not clothed in the good desire, but are mixed up with this life "These men then it hands over to death." "Of what sort, Sir," say I, "are the works of the evil desire, which hand over men to death? Make them known to me, that I may hold aloof from them." Listen," [saith he,] "through what works the evil desire bringeth death to the servants of God.
II. Πάτων προέχουσα ἐπιθυμία γυναικὸς ἀλλοτρίας ἡ ἀνδρὸς καὶ πολυτελείας πλούτου καὶ ἐδεσμάτων πολλῶν παταίων καὶ μεθυσμάτων καὶ ἑτέρων τρυφῶν πολλῶν καὶ μωρῶν· πᾶσα γὰρ τρυρὴ μωρά ἐστι καὶ κενὴ τοῖς δούλοις τοῦ Θεοῦ. 2. αὗται οὖν αἱ ἐπιθυμίαι πονηραί εἰσι, θανατοῦσαι τοὺς δούλους τοῦ Θεοῦ· αὑτη γὰρ ἡ ἐπιθυμία ἡ πονηρὰ τοῦ διαβόλου θυγάτηρ ἐστίν. ἀπέχεσθαι οὖν δεῖ ἀπὸ τῶν ἐπιθυμιῶν τῶν πονηρῶν, ἵνα ἀποσχόμενοι ζήσητε τῷ Θεῷ. 3. ὅσοι δὲ ἂν κατακυριευθῶσιν ὑπ’ αὐτῶν καὶ μὴ ἀντίσταθῶσιν αὐταῖς, ἀποθανοῦνται εἰς τέλος· θανατώδεις γάρ εἰσιν αἱ ἐπιθυμίαι αὗται. 4. σὺ δὲ ἔδυσαι τὴν ἐπιθυμίαν τῆς δικαιοσύνης, καὶ καθοπλισάμενος τὸν φόβον τοῦ Κυρίου ἀντίστηθι αὐταῖς· ὁ γὰρ φόβος τοῦ Θεοῦ κατοικεῖ ἐν τῇ ἐπιθυμίᾳ τῇ ἀγαθῇ. ἡ ἐπιθυμία ἡ πονηρὰ ἐὰν ἴδῃ σε καθωπλισμένον τῷ φόβῳ τοῦ Θεοῦ καὶ ἀνθεστηκότα αὐτῇ, φεύξεται ἀπὸ σου μακρὰν καὶ οὐκέτι σοι ὀφθησετα φοβουμένη τὰ ὅπλα σου. 5. σὺ οὖν νικήσας καὶ στεφανωθεὶς κατ’ αὐτῆς ἐλθὲ πρὸς τὴν ἐπιθυμίαν τῆς δικαιοσύνης, καί παραδοὺς αὐτὴ βούλεται. ἐὰν δουλεύσῃς τῇ ἐπιθυμίᾳ τῇ ἀγαθῇ καὶ ὑποταγῇς αὐτῃ, δυνήσῃ τῆς ἐπιθυμίας τῆς πονηρᾶς κατακυριεῦσαι καὶ ὑποτάξαι αὐτήν, καθὼς βούλει. 2. "Before all is desire for the wife or husband of another, and for extravagance of wealth, and for many needless dainties, and for drinks and other luxuries, many and foolish. For even luxury is foolish and vain for the servants of God. These desires then are evil, and bring death to the servants of God. For this evil desire is a daughter of the devil. Ye must, therefore, abstain from the evil desires, that so abstaining ye may live unto God. But as many as are mastered by them, and resist them not, are done to death utterly; for these desires are deadly. But do thou clothe thyself in the desire of righteousness, and, having armed thyself with the fear of the Lord, resist them. For the fear of God dwelleth in the good desire. If the evil desire shall see thee armed with the fear of God and resisting itself, it shall flee far from thee, and shall no more be seen of thee, being in fear of thine arms. Do thou therefore, when thou art crowned for thy victory over it, come to the desire of righteousness, and deliver to her the victor's prize which thou hast received, and serve her, according as she herself desireth. If thou serve the good desire, and art subject to her, thou shalt have power to master the evil desire, and to subject her, according as thou wilt."
III. Ἤθελον, φημί, κύριε, γνῶναι, ποίοις τρόποις με δεῖ δουλεῦσαι τῇ ἐπιθυμίᾳ τῇ ἀρετήν, ἀλήθειαν καὶ φόβον Κυρίου, πίστιν καὶ πραόρητα καὶ ὅσα τούτοις ὅμοιά ἐστιν ἀγαθά. ταῦτα ἐργαζομενος εὐάρεστος ἔσῃ δοῦλος τοῦ Θεοῦ καὶ ζήσῃ αὐτῷ· καὶ πᾶς, ὃς ἂν δουλεύσῃ τῇ ἐπιθυμίᾳ τῇ ἀγαθῇ, ζήσεται τῷ Θεῷ. 2. συντελέσεν οὖν τὰς ἐντολὰς ταύτας· πορεύου ἐν αὐταῖς καὶ τοὺς ἀκούοντας παρακάλει, ἵνα ἡ μετάνοια αὐτῶν καθαρὰ γένηται τὰς λοιπὰς ἡμέρας τῆς ζωῆς αὐτῶν. 3. τὴν διακονίαν ταύτην, ἥν σοι δίδωμι, ἐκτέλει ἐπιμελῶσ, καὶ πολὺ ἐράσῃ· εὑήσεις γὰρ χάριν ἐν τοῖς μέλλουσι μετανοεῖν, και πεισθήσονταί σου τοῖς ῥήμασιν· ἐγὼ γὰρ μετὰ σοῦ ἔσομαι καὶ ἀανγκάσω αὐτοὺς πεισθῆναί σοι.

4. Λέγω αὐτῷ· Κύριε, αἱ ἐντολαὶ αὕται μεγάλαι καὶ καλαὶ καὶ ἔνδοξοί εἰσι καὶ δυνάμεναι εὐφρᾶναι καρδίαν ἀνθρώπου του δυναμένου τηρ͂σαι αὐτάς. οὐκ οἶδα δέ, εἰ δύνανται αἱ ἐντολαὶ αὗται ὑπὸ ἀνθρώπου φυλαχθῆναι, διότι σκληραί εἰσιν λίαν. 5. ἀποκριθεὶς λέγει μοι· Ἐὰν σὺ σεαυτῷ προθῃς, ὅτι δύνανται φυλαχθῆναι, εὐκολως αὐτὰς φυλάξεις καὶ οὐκ ἔσονται σκληραί· ἐὰν δὲ ἐπὶ τὴν καρδίαν σου ἤδη ἀναβῇ μὴ δύνασθαι, αὐτὰς ὑπὸ ἀνθρώπου φυλαχθῆναι, οὐ φυλάξεις αὐτάς. 6. νῦν δέ σοι λέγω· ἐὰν ταύτας μὴ φυλάξῃς, ἀλλὰ παρενθυμηθῇς, οὐχ ἔξεις σωτηρίαν οὔτε τὰ τέκνα σου οὔτε ὁ οἶκός σου. ἐπεὶ ἤδη σεαυτῷ κέκρικας τοῦ μὴ δύνασθαι τὰς ἐντολὰς ταύτας ὑπὸ ἀνθρώπου φυλαχθῆναι.

3. "I would fain know, Sir," say I, "in what ways I ought to serve the good desire." "Listen," saith he; "practice righteousness and virtue, truth and the fear of the Lord, faith and gentleness, and as many good deeds as are like these. Practicing these thou shalt be well-pleasing as a servant of God, and shalt live unto Him; yea, and every one who shall serve the good desire shall live unto God."

So he completed the twelve commandments, and he saith to me; Thou hast these commandments; walk in them, and exhort thy hearers that their repentance may become pure for the rest of the days of their life. This ministration, which I give thee, fulfill thou with all diligence to the end, and thou shalt effect much. For thou shalt find favor among those who are about to repent, and they shall obey thy words. For I will be with thee, and will compel them to obey thee."

I say to him; "Sir, these commandments are great and beautiful and glorious, and are able to gladden the heart of the man who is able to observe them. But I know not whether these commandments can be kept by a man, for they are very hard." He answered and said unto me; "If thou set it before thyself that they can be kept, thou wilt easily keep them, and they will not be hard; but if it once enter into thy heart that they cannot be kept by a man, thou wilt not keep them. But now I say unto thee; if thou keep them not. but neglect them thou shalt not have salvation, neither thy children nor thy household, since thou hast already pronounced judgment against thyself that these commandments cannot be kept by a man."

IV. Καὶ ταῦτά μοι λίαν ὀργίλως ἐλάλησεν, ὥστε με συγχυθῆναι καὶ λίαν αὐτὸν φοβηθῆναι· ἡ μορφὴ γὰρ αὐτοῦ ἠλλοιώθη, ὥστε μὴ δύνασθαι ἄνθρωπον ὑπενεγκεῖν τὴν ὀργὴν αὐτοῦ. 2. ἰδὼν δέ με τεταραγμένον ὅλον καὶ συγκεχυμένον ἤρξατό μοι ἐπιεικέστερον [καὶ ἱλαρώτερον] λαλεῖν καὶ λέγει· Ἄφρον, ἀσύετε καὶ δίψυχε, οὐ νοεῖς τὴν δόξαν τοῦ Θεοῦ, πῶς μεγάλη ἐστὶ καὶ ἰσχυρὰ καὶ θαυμαστή, ὅτι ἔκτισε τὸν κόσμον ἕνεκα τού ἀνθρώπου καὶ πᾶσαν τὴν ἐξουσίαν πᾶσαν ἔδωκεν αὐτῷ τοῦ κατακυριεύειν τῶν ὑπὸ τὸν οὐραντὸν πάντων; 3. εἰ οὖν, φησίν, πάντων ὁ ἄνθρωος κύριός ἐστι τῶν κτισμάτων τοῦ Θεοῦ καὶ πάντων κατακυριεύει, οὐ δύναται καὶ τούτων τῶν ἐντολῶν κατακυριεῦσαι; κύναται, φησί, [πάντων καὶ] πασῶν τῶν ἐτολῶν τούτων κατακυριεῦσαι ὁ ἄνθρωπος ὁ ἔχων τὸν Κύριον ἐν τῇ καρδίᾳ αὐτοῦ. 4. οἱ δὲ ἐπὶ τοῖς χείλεσιν ἔχοντες τὸν Κύριον, τὴν δὲ καρδίαν αὐτῶν πεπωρωμένην καὶ μακρᾶν ὄντες ἀπὸ τοῦ Κυρίου, ἐκείνοις αἱ ἐντολαὶ αὗται σκληραί εἰσι καὶ κύσβατοι. 5. θέσθε οὖν ὑμεῖς, οἱ κενοὶ καὶ ἐλαφροὶ ὄντες ἐν τῇ πίστει, τὸν Κύριον ὑμῶν εἰς τὴν καρδίαν, καὶ γνώσεσθε, ὅτι οὐδέν ἐστιν εὐκοπώτερον. 6. ἐπιστράφητε ὑμεῖς οἱ ταῖς ἐντολαῖς πορευόμενοι τοῦ διαβόλου, ταῖς δυσκόλοις καὶ πικραῖς καὶ ἀγρίαις καὶ ἀσελγέσι, καὶ μὴ φοβήθητε τὸν διάβολον, ὅτι ἐν αὐτῷ δύναμις οὐκ ἔστιν καθ’ ὑμῶν· 7. ἐγὼ γὰρ ἔσομαι μεθ’ ὑμῶν, ὁ ἄγγελος τῆς μετανοίας ὁ κατακυριεύων αὐτοῦ. ὁ διάβολος μόνον φόβον ἔχει, ὁ δὲ φόβος αὐτοῦ τόνον οὐκ ἔκει· μὴ φοβήθητε οὖν αὐτόν, καὶ φεύξεται ἀφ’ ὑμῶν. 4. And these things he said to me very angrily, so that I was confounded, and feared him exceedingly; for his form was changed, so that a man could not endure his anger. And when he saw that I was altogether disturbed and confounded, he began to speak more kindly [and cheerfully] to me, and he saith; "Foolish fellow, void of understanding and of doubtful mind, perceivest thou not the glory of God, how great and mighty and marvelous it is, how that He created the world for man's sake, and subjected all His creation to man, and gave all authority to him, that he should be master over all things under the heaven? If then," [he saith,] "man is lord of all the creatures of God and mastereth all things, cannot he also master these commandments Aye," saith he, "the man that hath the Lord in his heart can master [all things and] all these commandments. But they that have the Lord on their lips, while their heart is hardened, and are far from the Lord, to them these commandments are hard and inaccessible. Therefore do ye, who are empty and fickle in the faith, set your Lord in your heart, and ye shall perceive that nothing is easier than these commandments, nor sweeter, nor more gentle. Be ye converted, ye that walk after the commandments of the devil, (the commandments which are so) difficult and bitter and wild and riotous; and fear not the devil, for there is no power in him against you. For I will be with you, I, the angel of repentance, who have the mastery over him. The devil hath fear alone, but his fear hath no force. Fear him not therefore; and he will flee from you."
V. Λέγω αὐτῷ· Κύριε, ἄκουσόν μου ὀλίγων ῥημάτων. Λέγε, φησίν, ὃ βούλει. Ὁ μὲν ἄνθρωπος, φημί, κύριε, πρόθυμός ἐστι τὰς ἐντολὰς τοῦ Θεοῦ φυλάσσειν, καὶ οὐδείς ἐστιν ὁ μὴ αἰτούμενος παρὰ τοῦ Κυρίου, ἵνα ἐνδυναμωθῇ ἐν ταῖς ἐντολαῖς αὐτοῦ καὶ ὑποταγῇ αὐταῖς· ἀλλ’ ὁ διάβολος σκληρός ἐστι καὶ κατακυναστεύει αὐτῶν. 2. Οὐ δύναται, φησί, καταδυναστεύειν τῶν δούλων τοῦ Θεοῦ τῶν ἐξ ὅλης καρδίας ἀντιπαλαῖσαι, καταπαλαῖσαι δὲ οὐ δύναται. [...] ἐὰν οὖν ἀντισταθῆτε αὐτῷ, νικηθεὶς φεύξεται ἀφ’ ὑμῶνκατῃσχυμμένος. ὅσοι δέ, φησίν, ἀπόκενοί εἰσι, φοβοῦνται τὸν διάβολον ὡς δύναμιν ἔχοντα. 3. ὅταν ὁ ἄνθρωπος κεράμια ἱκανώτατ γεμίσῃ οἴνου καλοῦ καὶ ἐν τοῖς κεραμίοις ἐκείνοις ὀλίγα ἀπόκενα ᾖ, ἔρχεται ἐπὶ τὰ κεράμια και οὐ κατανοεῖ τὰ πλήρη· οἶδε γάρ, ὅτι πλήρη εἰσί· κατανοεῖ δὲ τὰ ἀπόκενα, φοβούμενος, μήποτε ὤξισαν· ταχὺ γὰρ τὰ ἀπόκενα κεράμια ὀξίζουσι, καὶ ἀπόλλυται ἡ ἡδονὴ τοῦ οἴνου. 4. οὕτω καὶ ὁ διάβολος ἔρχεται ἐπὶ πάντας τοὺς δούλους τοῦ Θεοῦ ἐκπειράζων αὐτούς. ὅσοι οὖν πλήρεις εἰσὶν ἐν τῇ πίστει, ἀνθεστήκασιν αὐτῷ ἰσχυρῶς, κἀκεῖνος ἀποχωρεῖ ἀπ’ αὐτῶν μὴ ἔχων τόπον, ποῦ εἰσέλθῃ. ἔρχεται οὖν τότε πρὸς τοὺς ἀποκένους καὶ ἔχων τόπον εἰσπορεύεται εἰς αὐτούς, καὶ ὃ δὲ βούλεται ἐν αὐτοῖς ἐργάζεται, καὶ γίνονται αὐτῷ ὑπόδουλοι. 5. I say to him, "Sir, listen to a few words from me." "Say what thou wilt," saith he. "Man, Sir," I say, "is eager to keep the commandments of God, and there is no one that asketh not of the Lord that he may be strengthened in His commandments, and be subject to them; but the devil is hard and overmastereth them." "He cannot," saith he, "overmaster the servants of God, who set their hope on Him with their whole heart. The devil can wrestle with them, but he cannot overthrow them. If then ye resist him, he will be vanquished and will flee from you disgraced. But as many," saith he, "as are utterly empty, fear the devil as if he had power. When a man has filled amply sufficient jars with good wine, and among these jars a few are quite empty, he comes to the jars, and does not examine the full ones, for he knows that they are full; but he examineth the empty ones, fearing lest they have turned sour. For empty jars soon turn sour, and the taste of the wine is spoilt. So also the devil cometh to all the servants of God tempting them. As many then as are complete in the faith, oppose him mightily, and he departeth from them, not having a place where he can find an entrance. So he cometh next to the empty ones, and finding a place goeth into them, and further he doeth what he willeth in them, and they become submissive slaves to him.
VI. Ἐγὼ δὲ ὑμῖν λέγω, ὁ ἄγγελος τῆς μετανοίας· μὴ φοβήθητε τὸν διάβολον. ἀπεστάλην γάρ, φησί, μεθ’ ὑμῶν εἶναι τῶν μετανοούντων ἐξ ὅλης καρδίας αὐτῶν καὶ ἰσχυροποιῆσαι αὐτοὺς ἐν τῇ πίστει. 2. πιστεύσατε οὖν τῷ Θεῷ ὑμεῖς οἱ διὰ τὰς ἁμαρτίας ὑμῶν ἀπεγνωκότες τὴν ζωὴν ὑμῶν καὶ προστιθέντες ἁμαρτίαις καὶ καταβαρύνοντες τὴν ζωὴν ὑμῶν, ὅτι, ἐὰν ἐπιστραφῆτε πρὸς τὸν Κύριον ἐξ ὅλης τῆς καρδίας ὑμῶν καὶ ἐργάσσησθε τὴν δικαιοσύνην, τὰς λοιπὰς ἡμέρας τῆς ζωῆς ὑμῶν καὶ δουλεύσητε αὐτῷ ὀρθῶς κατὰ τὸ θέλημα αὐτοῦ, ποιήσει ἴασιν τοῖς προτέροις ὑμῶν ἁμαρτήμασι καὶ ἕξετε δύναμιν τοῦ κατακυριεῦσαι τῶν ἔργων τοῦ διαβόλου. τὴν δὲ ἀπειλὴν τοῦ διαβόλου ὅλως μὴ φοβήθητε· ἄτονος γάρ ἐστιν ὥσπερ νεκροῦ νεῦρα. 3. ἀκούσατε οὖν μου καὶ φοβήθητε τὸν πάντα δυνάμενον, σῶσαι καὶ ἀπολέσαι, καὶ τηρεῖτε τὰς ἐντολὰς ταύτας, καὶ ζήσεσθε τῷ Θεῷ. 4. λέγω αὐτῷ· Κύριε, νῦν ἐνεδυναμώθην ἐν πᾶσι τοῖς δικαιώμασι τοῦ Κυρίου, ὅτι σὺ μετ’ ἐμοῦ εἶ· καὶ οἶδα, ὅτι συγκόψεις τὴν δύναμιν τοῦ διαβόλου πᾶσαν καὶ ἡμεῖς αὐτοῦ κατακυριεύσομεν καὶ κατισχύσομεν πάντων τῶν ἔργων αὐτοῦ. καὶ ἐλπίζω, κύριε, δυνασθαί με νῦν τὰς ἐντολὰς ταύτας, ἃς ἐντεταλσαι, τοῦ Κυρίου ἐνδυναμοῦντος φυλάξαι. 5. Φυλάξεις, φησίν, ἐὰν ἡ καρδία σου καθαρὰ γένηται πρὸς Κύριον· καὶ´πάντες δὲ φυλάξοθσιν, ὅσοι ἂν καθαρίσωσιν ἑαυτῶν τὰς καρδίας ἀπὸ τῶν ματαίων ἐπιθυμιῶν τοῦ αἰῶνος τούτου, καὶ ζήσονται τῷ Θεῷ. 6. "But I, the angel of repentance, say unto you; Fear not the devil; for I was sent," saith he, "to be with you who repent with your whole heart, and to strengthen you in the faith. Believe, therefore, on God, ye who by reason of your sins have despaired of your life, and are adding to your sins, and weighing down your life; for if ye turn unto the Lord with your whole heart, and work righteousness the remaining days of your life, and serve Him rightly according to His will, He will give healing to your former sins, and ye shall have power to master the works of the devil. But of the threatening of the devil fear not at all; for he is unstrung, like the sinews of a dead man. Hear me therefore, and fear Him, Who is able to do all things, to save and to destroy, and observe these commandments, and ye shall live unto God." I say to him, "Sir, now am I strengthened in all the ordinances of the Lord, because thou art with me; and I know that thou wilt crush all the power of the devil, and we shall be masters over him, and shall prevail over all his works. And I hope, Sir, that I am now able to keep these commandments which thou hast commanded, the Lord enabling me." "Thou shalt keep them," saith he, "if thy heart be found pure with the Lord; yea, and all shall keep them, as many as shall purify their hearts from the vain desires of this world, and shall live unto God."