The Sword and the Unity of the Person
So that the whole people might be cut down by the sword. Some of them died, but not all. He says this: all sinners will be tested by execution. He sometimes reveals both an evil power and the devil himself; for when it is said regarding Mary, 'and a sword will pierce your own soul' (Luke 2:35), he speaks of the adversary. When he casts thoughts upon someone or wishes to cast them, if that soul does not receive them, they pass through it, like the fifth arrow of the Psalm (Ps 42:5) when it is sent not at the mark, passing through the archer.
He cast it into Judas; he acted against Judas. He did not secure himself, he did not guard against it: 'do not give place to the devil' (Eph 5:11), and he did not pass it by; for it entered into him. And he who says, 'I did not know the evil one passing away from me,' had the sword passing through. To not know here does not mean ignorance, but not having been tested. Thus, even those who despise to say something, even if it is present, even if it is, say: 'I do not know.'
Regarding 'save': the 'save' certainly means all this: 'save me, having seized me and being under it.' Save me so that I may not suffer anything from it. Regarding: who is speaking? They wish to say this: 'if he speaks about the soul himself, who is the one speaking? It is a body that is speaking.' But those saying such things stumble.
In composite things, each of those in the composition is said of the whole composition. 'Your whole spirit and soul and body.' Is the spirit something else from the men, and the soul something else, and the body? Therefore they posit them as separate. We often speak about a city, saying it has a bad city, a bad ruler, a bad people, bad laws, not right ones. What is the city apart from the bad rulers, the counselors, and the people? And just as we speak about the human body, saying a head of the body, a face of the body, a hand of the body, feet—is the body something other than these, while each is something else beside itself? Those who have done the logical things well understand these things easily. See: everything having sensation and soul is an animal, and I say that the animal is not a man, nor a horse, nor an ox. But I say this: that man is not the whole genus, nor is he the whole animal. And I say each...
composite human
Greek
ὥστε ξίφει πάντα τὸν λαὸν ἀναιρεθῆναι. τινὲς ἐξ αὐτοῦ ἀπέθνῃσκον, οὐ μὴν πάντες. λέγει δὲ τοῦτο· οἱ ἁμαρτωλοὶ πάντες πειρασθήσονται κολάσεως. δηλοῖ δὲ ἐνίοτε καὶ πονηρὰν δύναμιν καὶ αὐτὸν τὸν διάβολον· ὅταν γὰρ λέγηται πρὸς τὴν Μαρίαν· "καὶ σοῦ αὐτῆς τὴν ψυχὴν διελεύσεται ῥομφαία", τὸν ἀντικείμενον λέγει. ὅταν δὲ ὑποβάλῃ τινὶ ἢ θελήσῃ ὑποβαλεῖν ἐνθυμήματα, μὴ παραδέξηται δὲ ἡ ψυχὴ ἐκείνη, διέρχεται αὐτήν. ὡς τὸ βέλος 42 τὸ πεμπόμενον ὅταν μὴ κατὰ σκοπὸν πεμφθῇ, διε´̣ρχεται τὸν τοξευόμενον. ἔβαλεν εἰς τὸν Ἰούδαν, ἐπετόλμησεν κατὰ τοῦ Ἰούδα. οὐκ ἠσφαλίσατο ἐκεῖνος, οὐκ ἐφύλαξεν τό· "μὴ δῶτε τόπον τῷ διαβόλῳ", καὶ οὐ παρελήλυθεν αὐτόν· εἰς αὐτὸν γὰρ̣ εἰσῆλθεν. ὁ δὲ λέγων· "ἐκκλίνοντος ἀπ' ἐμοῦ τοῦ πονηροῦ οὐκ ἐγίγνωσκον", παρερχομένην εἶχεν τὴν ῥομφαίαν. τὸ μὴ γνῶναι δὲ ὧδε οὐ τὴν ἄγνοιαν λέγει, ἀλλὰ τὸ μὴ πεπειρᾶσθαι. εἰώθασ̣ιν̣ οὖν καὶ οἱ εὐτελίζοντές τινα λέγειν, εἰ καὶ πάρεστιν, εἰ καὶ ἔστιν· "οὐκ οἶδα". ἐπερ · τὸ "ῥῦσαι"; –μήτ̣ο̣ι τὸ "ῥῦσαι" πάντως τοῦτο σημαίνει ὅτι· "ἑαλωκότα με καὶ ὑπ' αὐτὴν ὄντα ῥῦσαί με". ῥῦσαί με ἵνα μὴ πάθω τι ὑπ' αὐτῆς. ἐπερ · τίς λέγει; –ἐκεῖνοι τοῦτο βούλονται λέγειν ὅτι· "εἰ περὶ ψυχῆς λέγει ἑαυτοῦ, τίς ἐστιν ὁ λέγων; σῶμά ἐστιν τὸ λέγον". σφάλλονται δὲ οἱ τοιαῦτα λέγοντες. ἐν τοῖς συνθέτοις ἕκαστον τῶν ἐν τῇ συνθέσει ὅλης τῆς συνθέσεως λέγεται. "ὁλόκληρον ὑμῶν τὸ πνεῦμα καὶ ἡ ψυχὴ καὶ τὸ σῶμα". ἦ ἄλλο ἐστὶν τὸ πνεῦμα παρὰ τοὺς ἀνθρώπους καὶ ἡ ψυχὴ ἄλλη καὶ τὸ σῶμα; τιθεῖσιν οὖν αὐτοί. λέγομεν πολλάκις περὶ πόλεως, ὅτι κακὴ πόλις κακοὺς ἄρχοντας ἔχει, κακὸν δῆμον, κακοὺς νόμους, οὐκ ὀρθούς. τίς ἐστιν ἡ πόλις παρὰ τοὺς ἄρχοντας τοὺς κακοὺς καὶ τοὺς βουλευτὰς καὶ τὸν δῆμον; καὶ ὥσπερ περὶ τοῦ σώματος τοῦ ἀνθρωπείου λέγομεν, ὅτι κεφαλὴ σώματος, πρόσωπον σώματος, χεὶρ σώματος, πούς, μὴ ἄλλο ἐστὶν τὸ σῶμα παρὰ ταῦτα, ἕκαστον δὲ ἄλλο παρ' αὐτό ἐστιν. οἱ τὰ λογικὰ καλῶς πεποιηκότες ῥᾳδίως ταῦτα νοοῦσιν. ἴδε· πάντα τὰ αἴσθησιν καὶ ψυχὴν ἔχοντα ζῷά ἐστιν, καὶ λέγω ὅτι οὐκ ἔστιν ἄνθρωπος τὸ ζῷον οὐδὲ ἵππος οὐδὲ βοῦς. τοῦτο δὲ λέγω ὅτι ὁ ἄνθρωπος οὐκ ἔστιν ὅλον τὸ γένος, οὐκ ἔστιν ὅλον τὸ ζῷον. καὶ λέγω τὰ καθέκαστα εἴδη ἕτερα εἶναι τοῦ ζῴου. πάντα δὲ ἅμα οὐ λέγω ἄλλα αὐτοῦ λέγω, ἀλλὰ αὐτὸ εἶναι. οὕτω καὶ ἐπὶ σώματος τὴν χεῖρα λέγω ἄλλην εἶναι παρὰ τὸ σῶμα τοῦ ἀνθρώπου, καὶ τὸν πόδα, τὴν κεφαλήν. πάντα δὲ οὔκ εἰσιν ἄλλα τοῦ σώματος, ἀλλ' ἕκαστον τοῦ ὅλου σώματος ἕτερόν ἐστιν. οὕτως ἔχει καὶ ἐπὶ τοῦ ἀνθρώπου. ἐὰν λέγῃ· "ἡ ψυχή μου καὶ τὸ σῶμά μου καὶ τὸ πνεῦμά μου", ἕκαστον ἄλλο ἐστὶν παρὰ τὸν σύνθετον ἄνθρωπον. ἅμα δὲ πάντα οὐχ ἕτερα αὐτοῦ ἐστιν. ἐὰν τοίνυν λέγῃ "ἡ ψυχή μου"–μὴ γὰρ περὶ τοῦ Ἰησοῦ μόνου τοῦτο κεῖται. καὶ ἕκαστος τῶν ἀνθρώπων τοῦτο λέγει· "ἵνα τί περίλυπος εἶ, ἡ ψυχή μου"; "ἡ σάρξ μου ἠλλοίωται δι' ἔλαιον". καὶ "τὸ πνεῦμά μου"· "καὶ ἔσκαλλεν τὸ πνεῦμά μου". ἕκαστον οὖν ἕτερόν ἐστιν παρὰ τὸ σύνθετον. πάντα δὲ ἅμα λαμβανόμενα οὐ τοῦ συνθέτου λέγω ἕτερα, ἀλλ' ἕκαστον–ἐὰν οὖν λέγῃ "ἡ ψυχή μου", ὁ σύνθετος ἄνθρωπός ἐστιν ὁ λέγων ταῦτα. ἰδοὺ γοῦν εἶπεν· "καὶ ὀστᾶ μου καὶ ψυχή μου", ἴδε, "καὶ πνεῦμά μου". 21 καὶ ἐκ χειρὸς κυνὸς τὴν μονογενῆν μου. εἶπεν· "ὅτι ἐκύκλωσάν με κύνες πολλοί". 29 τοὺς πολλοὺς τούτους κύνας ἰδικῶς ἕνα λέγει κύνα. ὁ ῥυσθεὶς ἀπὸ τῶν 43 καθέκαστα ἀνθρώπων ἐπιβουλεύειν βουλομένων ἀπὸ ἀνθρώπου ἐρύσθη. χεῖρα δὲ τοῦ κυνὸς λέγει τὴν πρᾶξιν αὐτοῦ. "καὶ ἐγένετο λόγος κυρίου ἐν χειρὶ Ἀγγαίου". ἐπὶ τῶν φαύλων δὲ εἴρηται· "ἄκανθαι φύονται ἐν χειρὶ τοῦ μεθύσου". ἐκ χειρὸς οὖν, ἐκ τῆς πράξεως τῶν κυνῶν τῶν κυκλωσάντων με, κατὰ τὸ εἶδος κυνὸς ἑνὸς ὄντων, ῥῦσαι τὴν ψυχήν μου. λέγονταί τινες εἶναι μονότροποι· "ὁ θεὸς κατοικίζει μονοτρόπους ἐν οἴκῳ". καὶ δυνατὸν μὲν λεχθῆναι ὅτι πάντες οὗτοι οἱ κατοικιζόμενοι ἕνα τρόπον ἔχουσιν καὶ ταύτῃ μονότροποι εἴρηνται, ὡς τό· "τῷ αὐτῷ νοῒ καὶ τῇ αὐτῇ γνώμῃ κατήρτισθε". δυνατὸν δὲ καὶ οὕτως· ὁ ἔχων γνώμην μὴ μεταβάλλουσαν, τρόπον μὴ ἐξ ἑτέρου ἕτερον γινόμενον, μονότροπός ἐστιν· οὐ γὰρ ἀλλοιοῦται κατὰ τὸν ἄφρονα ὁ σοφός, ἀλλὰ ἐκλάμπει ὡς ὁ ἥλιος. ὁ ἥλιος δὲ οὐκ ἔχει μεταβολὰς φωτισμῶν. μονογενὴς οὖν ἐστιν αὐτῷ αὕτη ἡ ψυχή. εἶπον ὅτι καὶ ἄλλαι οἰκειωμέναι αὐτῷ διὰ ἀρετῆς γίνονται ψυχαί. οὐκ ἔχουσιν δὲ τὸ στάσιμον, τὸ βέβαιον. μόνη αὕτη ἁμαρτίαν μὴ ποιήσασα μηδὲ γνοῦσα μονογενής ἐστιν. πολλὰς
About this text
Didymus the Blind on the Psalms.
Catalogue & scope
Khazarzar scan
Witnesses
- Copy-text PG (Khazarzar) (Greek)
This is an AI-assisted study translation. Source fidelity and completeness have not been independently certified. Open Greek on each section for the source text. This is not a complete critical edition.