READINGS: LENT SUNDAY II

Invitatory Psalm & BACK

PSALMS and BACK

καὶ ἰδοὺ φωνὴ ἐκ τῆς νεφέλης λέγουσα, — οὗτός ἐστιν ὁ υἱός μου ὁ ἀγαπητός: ἀκούετε αὐτοῦ.

Even Years: Exodus 13:17—14:9

וַיְהִי בְּשַׁלַּח פַּרְעֹה אֶת־הָעָם וְלֹא־נָחָם אֱלֹהִים דֶּרֶךְ אֶרֶץ פְּלִשְׁתִּים כִּי קָרוֹב הוּא כִּי אָמַר אֱלֹהִים פֶּן־יִנָּחֵם הָעָם בִּרְאֹתָם מִלְחָמָה וְשָׁבוּ מִצְרָיְמָה׃ וַיַּסֵּב אֱלֹהִים אֶת־הָעָם דֶּרֶךְ הַמִּדְבָּר יַם־סוּף וַחֲמֻשִׁים עָלוּ בְנֵי־יִשְׂרָאֵל מֵאֶרֶץ מִצְרָיִם׃ וַיִּקַּח מֹשֶׁה אֶת־עַצְמוֹת יוֹסֵף עִמּוֹ כִּי הַשְׁבֵּעַ הִשְׁבִּיעַ אֶת־בְּנֵי יִשְׂרָאֵל לֵאמֹר פָּקֹד יִפְקֹד אֱלֹהִים אֶתְכֶם וְהַעֲלִיתֶם אֶת־עַצְמֹתַי מִזֶּה אִתְּכֶם׃

וַיִּסְעוּ מִסֻּכֹּת וַיַּחֲנוּ בְאֵתָם בִּקְצֵה הַמִּדְבָּר׃

וַיהוָה הֹלֵךְ לִפְנֵיהֶם יוֹמָם בְּעַמּוּד עָנָן לַנְחֹתָם הַדֶּרֶךְ וְלַיְלָה בְּעַמּוּד אֵשׁ לְהָאִיר לָהֶם לָלֶכֶת יוֹמָם וָלָיְלָה׃ לֹא־יָמִישׁ עַמּוּד הֶעָנָן יוֹמָם וְעַמּוּד הָאֵשׁ לָיְלָה לִפְנֵי הָעָם׃

וַיְדַבֵּר יְהֹוָה אֶל־מֹשֶׁה לֵּאמֹר׃ דַּבֵּר אֶל־בְּנֵי יִשְׂרָאֵל וְיָשֻׁבוּ וְיַחֲנוּ לִפְנֵי פִּי הַחִירֹת בֵּין מִגְדֹּל וּבֵין הַיָּם לִפְנֵי בַּעַל צְפֹן נִכְחוֹ תַחֲנוּ עַל־הַיָּם׃ וְאָמַר פַּרְעֹה לִבְנֵי יִשְׂרָאֵל נְבֻכִים הֵם בָּאָרֶץ סָגַר עֲלֵיהֶם הַמִּדְבָּר׃ וְחִזַּקְתִּי אֶת־לֵב־פַּרְעֹה וְרָדַף אַחֲרֵיהֶם וְאִכָּבְדָה בְּפַרְעֹה וּבְכָל־חֵילוֹ וְיָדְעוּ מִצְרַיִם כִּי־אֲנִי יְהוָה וַיַּעֲשׂוּ־כֵן׃

וַיֻּגַּד לְמֶלֶךְ מִצְרַיִם כִּי בָרַח הָעָם וַיֵּהָפֵךְ לְבַב פַּרְעֹה וַעֲבָדָיו אֶל־הָעָם וַיֹּאמְרוּ מַה־זֹּאת עָשִׂינוּ כִּי־שִׁלַּחְנוּ אֶת־יִשְׂרָאֵל מֵעָבְדֵנוּ׃ וַיֶּאְסֹר אֶת־רִכְבּוֹ וְאֶת־עַמּוֹ לָקַח עִמּוֹ׃ וַיִּקַּח שֵׁשׁ־מֵאוֹת רֶכֶב בָּחוּר וְכֹל רֶכֶב מִצְרָיִם וְשָׁלִשִׁם עַל־כֻּלּוֹ׃ וַיְחַזֵּק יְהֹוָה אֶת־לֵב פַּרְעֹה מֶלֶךְ מִצְרַיִם וַיִּרְדֹּף אַחֲרֵי בְּנֵי יִשְׂרָאֵל וּבְנֵי יִשְׂרָאֵל יֹצְאִים בְּיָד רָמָה׃ וַיִּרְדְּפוּ מִצְרַיִם אַחֲרֵיהֶם וַיַּשִּׂיגוּ אוֹתָם חֹנִים עַל־הַיָּם כָּל־סוּס רֶכֶב פַּרְעֹה וּפָרָשָׁיו וְחֵילוֹ עַל־פִּי הַחִירֹת לִפְנֵי בַּעַל צְפֹן׃


17 When Pharaoh had let the people go, God did not let them take the road to the Philistines' territory, although that was the shortest, 'in case', God thought, 'the prospect of fighting makes the people change their minds and turn back to Egypt.' 18 Instead, God led the people a roundabout way through the desert of the Sea of Reeds. The Israelites left Egypt fully armed. 19 Moses took with him the bones of Joseph, since Joseph had put the Israelites on solemn oath with the words, 'It is sure that God will visit you,' he had said, 'and when that day comes you must take my bones away from here with you.'

20 They set out from Succoth and encamped at Etham, on the edge of the desert.

21 Yahweh preceded them, by day in a pillar of cloud to show them the way, and by night in a pillar of fire to give them light, so that they could march by day and by night. 22 The pillar of cloud never left its place ahead of the people during the day, nor the pillar of fire during the night.

14:1 Yahweh spoke to Moses and said, 2 'Tell the Israelites to turn back and pitch camp in front of Pi-Hahiroth, between Migdol and the sea, facing Baal-Zephon. You must pitch your camp opposite this place, beside the sea, 3 and then Pharaoh will think, "The Israelites are wandering to and fro in the countryside; the desert has closed in on them." 4 I shall then make Pharaoh stubborn and he will set out in pursuit of them; and I shall win glory for myself at the expense of Pharaoh and his whole army, and then the Egyptians will know that I am Yahweh.' And the Israelites did this.

5 When Pharaoh king of Egypt was told that the people had fled, he and his officials changed their attitude towards the people. 'What have we done,' they said, 'allowing Israel to leave our service?' 6 So Pharaoh had his chariot harnessed and set out with his troops, 7 taking six hundred of the best chariots and all the other chariots in Egypt, with officers in each. 8 Yahweh made Pharaoh king of Egypt stubborn, and he gave chase to the Israelites. The Israelites marched confidently away, 9 but the Egyptians, all Pharaoh's horses, his chariots, his horsemen and his army, gave chase and caught up with them where they lay encamped beside the sea near Pi-Hahiroth, facing Baal-Zephon.

Odd Years: Deuteronomy 18:1-22

1 לֹא־יִהְיֶה לַכֹּהֲנִים הַלְוִיִּם כָּל־שֵׁבֶט לֵוִי חֵלֶק וְנַחֲלָה עִם־יִשְׂרָאֵל אִשֵּׁי יְהוָה וְנַחֲלָתוֹ יֹאכֵלוּן׃
2 וְנַחֲלָה לֹא־יִהְיֶה־לּוֹ בְּקֶרֶב אֶחָיו יְהוָה הוּא נַחֲלָתוֹ כַּאֲשֶׁר דִּבֶּר־לוֹ׃
3 ס וְזֶה יִהְיֶה מִשְׁפַּט הַכֹּהֲנִים מֵאֵת הָעָם מֵאֵת זֹבְחֵי הַזֶּבַח אִם־שׁוֹר אִם־שֶׂה וְנָתַן לַכֹּהֵן הַזְּרֹעַ וְהַלְּחָיַיִם וְהַקֵּבָה׃
4 רֵאשִׁית דְּגָנְךָ תִּירֹשְׁךָ וְיִצְהָרֶךָ וְרֵאשִׁית גֵּז צֹאנְךָ תִּתֶּן־לּוֹ׃
5 כִּי בוֹ בָּחַר יְהוָה אֱלֹהֶיךָ מִכָּל־שְׁבָטֶיךָ לַעֲמֹד לְשָׁרֵת בְּשֵׁם־יְהוָה הוּא וּבָנָיו כָּל־הַיָּמִים׃ ס
6 וְכִי־יָבֹא הַלֵּוִי מֵאַחַד שְׁעָרֶיךָ מִכָּל־יִשְׂרָאֵל אֲשֶׁר־הוּא גָּר שָׁם וּבָא בְּכָל־אַוַּת נַפְשׁוֹ אֶל־הַמָּקוֹם אֲשֶׁר־יִבְחַר יְהוָה׃
7 וְשֵׁרֵת בְּשֵׁם יְהוָה אֱלֹהָיו כְּכָל־אֶחָיו הַלְוִיִּם הָעֹמְדִים שָׁם לִפְנֵי יְהוָה׃
8 חֵלֶק כְּחֵלֶק יֹאכֵלוּ לְבַד מִמְכָּרָיו עַל־הָאָבוֹת׃ ס
9 כִּי אַתָּה בָּא אֶל־הָאָרֶץ אֲשֶׁר־יְהוָה אֱלֹהֶיךָ נֹתֵן לָךְ לֹא־תִלְמַד לַעֲשׂוֹת כְּתוֹעֲבֹת הַגּוֹיִם הָהֵם׃
10 לֹא־יִמָּצֵא בְךָ מַעֲבִיר בְּנוֹ־וּבִתּוֹ בָּאֵשׁ קֹסֵם קְסָמִים מְעוֹנֵן וּמְנַחֵשׁ וּמְכַשֵּׁף׃
11 וְחֹבֵר חָבֶר וְשֹׁאֵל אוֹב וְיִדְּעֹנִי וְדֹרֵשׁ אֶל־הַמֵּתִים׃
12 כִּי־תוֹעֲבַת יְהוָה כָּל־עֹשֵׂה אֵלֶּה וּבִגְלַל הַתּוֹעֵבֹת הָאֵלֶּה יְהוָה אֱלֹהֶיךָ מוֹרִישׁ אוֹתָם מִפָּנֶיךָ׃
13 תָּמִים תִּהְיֶה עִם יְהוָה אֱלֹהֶיךָ׃ ס
14 כִּי הַגּוֹיִם הָאֵלֶּה אֲשֶׁר אַתָּה יוֹרֵשׁ אוֹתָם אֶל־מְעֹנְנִים וְאֶל־קֹסְמִים יִשְׁמָעוּ וְאַתָּה לֹא כֵן נָתַן לְךָ יְהוָה אֱלֹהֶיךָ׃
15 נָבִיא מִקִּרְבְּךָ מֵאַחֶיךָ כָּמֹנִי יָקִים לְךָ יְהוָה אֱלֹהֶיךָ אֵלָיו תִּשְׁמָעוּן׃
16 כְּכֹל אֲשֶׁר־שָׁאַלְתָּ מֵעִם יְהוָה אֱלֹהֶיךָ בְּחֹרֵב בְּיוֹם הַקָּהָל לֵאמֹר לֹא אֹסֵף לִשְׁמֹעַ אֶת־קוֹל יְהוָה אֱלֹהָי וְאֶת־הָאֵשׁ הַגְּדֹלָה הַזֹּאת לֹא־אֶרְאֶה עוֹד וְלֹא אָמוּת׃
17 וַיֹּאמֶר יְהוָה אֵלָי הֵיטִיבוּ אֲשֶׁר דִּבֵּרוּ׃
18 נָבִיא אָקִים לָהֶם מִקֶּרֶב אֲחֵיהֶם כָּמוֹךָ וְנָתַתִּי דְבָרַי בְּפִיו וְדִבֶּר אֲלֵיהֶם אֵת כָּל־אֲשֶׁר אֲצַוֶּנּוּ׃
19 וְהָיָה הָאִישׁ אֲשֶׁר לֹא־יִשְׁמַע אֶל־דְּבָרַי אֲשֶׁר יְדַבֵּר בִּשְׁמִי אָנֹכִי אֶדְרֹשׁ מֵעִמּוֹ׃
20 אַךְ הַנָּבִיא אֲשֶׁר יָזִיד לְדַבֵּר דָּבָר בִּשְׁמִי אֵת אֲשֶׁר לֹא־צִוִּיתִיו לְדַבֵּר וַאֲשֶׁר יְדַבֵּר בְּשֵׁם אֱלֹהִים אֲחֵרִים וּמֵת הַנָּבִיא הַהוּא׃
21 וְכִי תֹאמַר בִּלְבָבֶךָ אֵיכָה נֵדַע אֶת־הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה׃
22 אֲשֶׁר יְדַבֵּר הַנָּבִיא בְּשֵׁם יְהוָה וְלֹא־יִהְיֶה הַדָּבָר וְלֹא יָבוֹא הוּא הַדָּבָר אֲשֶׁר לֹא־דִבְּרוֹ יְהוָה בְּזָדוֹן דִּבְּרוֹ הַנָּבִיא לֹא תָגוּר מִמֶּנּוּ׃


1 The levitical priests, the whole tribe of Levi will be without share or heritage of their own in Israel; they will live on the foods offered to Yahweh and on his heritage. 2 Levi will have no heritage of his own among his brothers; Yahweh will be his heritage, as he has promised him.

3 This is what is due to the priests from the people, from those who offer an ox or a sheep in sacrifice: the priest must be given the shoulder, the cheeks and the stomach. 4 You must give him the first-fruits of your wheat, of your new wine and of your oil, as well as the first-fruits of your sheep-shearing. 5 For Yahweh your God has chosen him from all your tribes to stand before Yahweh your God, to do the duties of the sacred ministry, and to bless in Yahweh's name—him and his sons for all time.

6 If a Levite living in one of your towns anywhere in Israel decides to move to the place chosen by Yahweh, 7 he shall minister there in the name of Yahweh his God like all his fellow Levites who stand ministering there in the presence of Yahweh, 8 eating equal shares with them—what he has from the sale of his patrimony notwithstanding.

9 'When you have entered the country given you by Yahweh your God, you must not learn to imitate the detestable practices of the nations there already. 10 There must never be anyone among you who makes his son or daughter pass through the fire of sacrifice, who practises divination, who is soothsayer, augur or sorcerer, 11 weaver of spells, consulter of ghosts or mediums, or necromancer. 12 For anyone who does these things is detestable to Yahweh your God; it is because of these detestable practices that Yahweh your God is driving out these nations before you.

13 You must be faultless in your relationship with Yahweh your God. 14 For these nations whom you are going to dispossess have listened to soothsayers and mediums, but Yahweh your God does not permit you to do this. From among yourselves, from among your own brothers, 15 Yahweh your God will raise up a prophet like me; you will listen to him.

16 This is exactly what you asked Yahweh your God to do—at Horeb, on the day of the Assembly, when you said, "Never let me hear the voice of Yahweh my God or see this great fire again, or I shall die." 17 Then Yahweh said to me, 18 "What they have said is well said. From their own brothers I shall raise up a prophet like yourself; 19 I shall put my words into his mouth and he will tell them everything I command him. Anyone who refuses to listen to my words, spoken by him in my name, will have to render an account to me.

20 But the prophet who presumes to say something in my name which I have not commanded him to say, or who speaks in the name of other gods, that prophet must die."

21 You may be privately wondering, "How are we to tell that a prophecy does not come from Yahweh?" 22 When a prophet speaks in the name of Yahweh and the thing does not happen and the word is not fulfilled, then it has not been said by Yahweh. The prophet has spoken presumptuously. You have nothing to fear from him.

Even Years: Origen, Homily 5 on Exodus, 3-4 (PG 12, 328)
Sed videamus quid post haec dicitur ad Moysen, quae via praecipitur eligenda. De Othon, inquit, conversi, iter facite inter Epauleum et inter Magdalum, quod est contra Beelsephon Let us consider the path God pointed out to Moses. From Etham, he said, turn back and make your way between Pi-hahiroth and Migdol, which is opposite Baal-zephon.
Tu fortasse credebas, quia iter quod Dus ostendit, planum esset et molle, et nihil prorsus haberet difficultatis aut laboris. Ascensio est et ascensio tortuosa. Non enim proclive iter est, quo tenditur ad virtutes; sed ascenditur, et anguste ac difficulter ascenditur. We might suppose a path pointed out by God would be a smooth and pleasant one, free of obstacles and requiring no effort from the traveller, but in fact God's way is an ascent, a tortuous and rugged climb. There can be no downhill road to virtue—it is uphill all the way, and the path is narrow and arduous.
Audi etiam Dominum in Evangelio dicentem, quia areta et angusta via est, quae ducit ad vitam. Vide ergo quantum consonat Evangelium cum lege. In lege ostenditur virtutis via ascensio tortuosa. In Evangeliis dicitur arcta et angusta via quae ducit ad vitam. Nonne hic aperte etiam caeci videre possunt, quod legem et Evangelia unus atque idem spiritus scripsit? Est ergo iter quod incedunt ascensio tortuosa, et ascensio speculae, vel habens speculam. Ascensio ad actus pertinet, specula ad fidem. Ostendit ergo quia et in actibus, et in fide multa est difficultas, et multus labor. Multae enim tentationes nobis occurrunt, multa in fide offendicula, volentibus agere quae Dei sunt Listen also to the Lord's warning in the Gospel: The way that leads to life, he says, is narrow and hard. Notice how close the agreement is between the Gospel and the Law. In the Law the way of virtue is shown to be a tortuous climb; the Gospels speak of the way that leads to life as narrow and hard. Is it not obvious then, even to the blind, that the Law and the Gospels were both written by one and the same Spirit? And so the road they followed was a winding ascent, an ascent surmounted by a beacon. The ascent refers to works and the beacon to faith, so that we can see the great difficulty and laborious effort involved in both faith and works. Many are the temptations we shall meet and many the obstacles to faith that lie in store for us in our desire to pursue the things of God.
Sed videns haec Pharao, audi quid dicit: Errant, inquit, isti. Apud Pharaonem, qui Deum sequitur, errare dicitur, quia, ut diximus, sapientiae iter tortuosum est, multos habens flexus, multas difficultates, plurimos anfractus. Pharaoh said: 'The Israelites are wandering in the wilderness.' In his eyes anyone who obeyed God was wandering in the wilderness because the way of wisdom is a tortuous route, rugged and winding.
Denique cum confitearis unum Deum, eademque confessione Patrem, et Filium, et Spiritum sanctum asseras unum Deum, quam tortuosum, quam difficile, quam inextricabile videtur hoc esse infidelibus! Tum deinde cum dicis Dominum maiestatis crucifixum, et Filium hominis esse qui descendit de coelo, quam tortuosa haec videntur, et quam difficilia! Qui audit, si non cum fide audiat, dicit quia errant isti; sed tu fixus esto, nec dubites de huiusmodi fide, sciens quia Deus tibi ostendit hanc fidei viam Non enim iter vitae sine tentationum fluctibus agitur. Sicut Apostolus dicit: Omnes qui volunt pie vivere in Christo, persecutiones patientur Thus, when we profess our belief in one God and in the same confession assert that Father, Son, and Holy Spirit are one God, to unbelievers this seems difficult, incomprehensible, and involved. When we go on to say that the Lord of majesty is also the Son of Man who descended from heaven and was crucified, they find this baffling and cannot understand it Whoever hears this and cannot respond to it with faith will say of believers: 'They are wandering in the wilderness.' But stand firm in your belief, cast aside all doubt, for we know that the way of faith has been laid down for us by God. We cannot expect the road to life to be a smooth one, free from trials. As Saint Paul warns: All who wish to live a godly life in Christ will suffer persecution.
Melius enim perfectam vitam quaerenti est in itinere mori, quam ne proficisci quidem ad perfectionem quaerendam. Yet for anyone in search of the perfect life death on the road is preferable to failure even to set out on the quest.

Odd Years: Cyril of Alexandria, Commentary on John, Liber 3, cap 3 (PG 73, 427-434)
Προφήτην ἀναστήσω αὐτοῖς ἐκ τῶν ἀδελφῶν αὐτῶν ὥσπερ σὲ, καὶ δώσω τὸ ῥῆμά μου ἐν τῷ στόματι αὐτοῦ, καὶ λαλήσει αὐτοῖς καθότι ἂν ἐντείλωμαι αὐτῷ· καὶ ἄνθρωπος ὃς ἂν μὴ ἀκούσῃ ὅσα ἂν λαλήσῃ ὁ προφήτης ἐπὶ τῷ ὀνόματί μου, ἐγὼ ἐκδικήσω ἐξ αὐτοῦ. From their own brothers I shall raise up a prophet like yourself; I shall put my words into his mouth and he will tell them everything I command him. Anyone who refuses to listen to my words, spoken by him in my name, will have to render an account to me.
Ἐπανάληψίν τινα καὶ ἀνακεφαλαίωσιν τῶν Μωυσαϊκῶν βιβλίων τὸ Δευτερονόμιον ἔχει... Ἰδοὺ δὴ πάλιν ἀκατακαλύπτως ἡμῖν τὸ ἐπὶ Χριστῷ λαλεῖται μυστήριον, ἐξ ὁμοιότητος τῆς κατὰ Μωυσέα διὰ λεπτοτάτης θεωρίας ἐντέχνως μεταπλαττόμενον. Προφήτην γὰρ ὑμῖν ἀναστήσει, φησὶ, Κύριος ὁ Θεὸς ὑμῶν ἐκ τῶν ἀδελφῶν σου ὡς ἐμέ... Deuteronomy is a kind of review and summary of the Mosaic books. Again the mystery of Christ is plainly revealed to us, skilfully presented from close consideration of the resemblance of Christ to Moses. For the Lord your God, said Moses, will raise up for you a prophet of your own race, like myself.
Οὐκοῦν ἀσθενείας μὲν τοῖς τὸ τηνικάδε φάρμακα ἡ Μωυσέως ἀνεδείκνυτο μεσιτεία, διακονοῦντος τῇ συναγωγῇ τὰ θεόθεν τεθεσπισμένα. μεταλήψῃ δὲ πάλιν τὸν τύπον ἐπὶ τὴν ἀλήθειαν, καὶ τὸν μεσίτην Θεοῦ καὶ ἀνθρώπων διὰ τούτων ἐννοήσεις Χριστὸν, διακονοῦντα τοῖς εὐμαθεστέροις διὰ φωνῆς ἀνθρωπίνης, ὅτε δι' ἡμᾶς ἐκ γυναικὸς ἐγεννήθη, τὴν τοῦ Θεοῦ καὶ Πατρὸς ἀπόῤῥητον θέλησιν, γνωριζομένην αὐτῷ δὴ καὶ μόνῳ, καθὸ καὶ Υἱὸς ἐξ αὐτοῦ καὶ σοφία νοεῖται πάντα εἰδὼς καὶ τὰ βάθη τοῦ Θεοῦ. Between God and the people of those days Moses was the appointed mediator. It was his task to help their infirmity by communicating to them the divine decrees. This symbol, understood in terms of the reality it foreshadows, will show you that Christ is the true mediator between God and man. When for our sake he was born of a woman, he communicated to the more teachable with a human voice the hidden will of God the Father, which was known to him alone. In his nature as Son of the Father and as Wisdom he knows all things, even the depths of God.
ἐπειδὴ γὰρ τοῖς τοῦ σώματος ὀφθαλμοῖς οὐκ ἦν ἀκράτῳ καὶ γυμνῇ προσβαλεῖν τῇ θείᾳ τε καὶ ἀῤῥήτῳ δόξῃ τῆς τὰ πάντα ὑπερκειμένης οὐσίας· Οὐδεὶς γὰρ ὄψεται τὸ πρόσωπόν μου, φησὶ, καὶ ζήσεται· ἀναγκαίως ὁ Μονογενὴς τοῦ Θεοῦ Λόγος ταῖς ἡμετέραις ἀσθενείαις συνεσχηματίζετο, τὸ ἀνθρώπινον δὴ τοῦτο κατὰ τὸν ἄῤῥητον τῆς οἰκονομίας λόγον ἠμφιεσμένος σῶμα, καὶ τὴν ἄνωθεν ἡμῖν, τουτέστι τοῦ Θεοῦ καὶ Πατρὸς, φανερὰν ἐποιεῖτο βουλὴν, λέγων Πάντα ὅσα ἤκουσα παρὰ τοῦ Πατρὸς, ταῦτα ἀναγγελῶ ὑμῖν· καὶ πάλιν Ὅτι ἐγὼ ἐξ ἐμαυτοῦ οὐκ ἐλάλησα, ἀλλ' ὁ πέμψας με Πατὴρ αὐτός μοι ἐντολὴν δέδωκε τί εἴπω καὶ τί λαλήσω The divine, the inexpressible glory of the supreme Being could not be seen and unveiled by bodily eyes, for Scripture says, No one can see my face and live. The only-begotten Word of God had therefore to become like us in our weakness by clothing himself in a human body, according to the mysterious plan of God's providence, and so make known to us the will of heaven, that is, the will of God the Father. I make known to you, he said, all that I have heard from the Father; and in another place, I have not spoken on my own authority. The Father who sent me has told me what to say and how to speak.
οὐκ οῦν κατὰ μὲν τὴν τῆς μεσιτείας εἰκόνα, τύπος ἂν νοοῖτο Χριστοῦ καὶ πάλαι Μωυσῆς, τὰ θεόθεν διωρισμένα τοῖς υἱοῖς Ἰσραὴλ εὖ δὴ καὶ μάλα διακονούμενος· ἀλλ' ἡ μὲν Μωυσέως μεσιτεία διακονικὴ, ἐλευθέρα δὲ ἡ διὰ Χριστοῦ καὶ μυστικωτέρα, φυσικῶς τῶν μεσιτευομένων ἐπιθιγγάνοντος, καὶ πρὸς ἄμφω διήκοντος, τήν τε μεσιτευομένην ἀνθρωπότητά φημι, καὶ Πατέρα Θεόν... In his role as mediator Moses of old may be regarded as a type of Christ, for he faithfully communicated to the people the divine decrees. But the mediation of Moses was that of a servant, whereas the mediation of Christ was free and also deeply mysterious. He was in contact by his very nature with those between whom he mediated; in his own person he linked the humanity that was reconciled and God the Father.
Ἦν μὲν γὰρ φύσει Θεὸς ὡς ἐκ Θεοῦ Μονογενὴς, οἱονεὶ τῆς τοῦ γεννήσαντος οὐ κεχωρισμένος οὐσίας, καὶ αὐτῇ προσπεφυκὼς, καθὸ νοεῖται καὶ ἐξ αὐτῆς· ἦν δὲ καὶ ἄνθρωπος, καθὸ γέγονε σὰρξ ἑαυτὸν ἡμῖν ἐξομοιῶν, ἵνα δι' αὐτοῦ συνάπτηται Θεῷ τὸ πολὺ κατὰ φύσιν διῃρημένον. ὅταν οὖν λέγῃ Μωυσῆς ἀναστήσει Κύριος ὑμῖν προφήτην ὡς ἐμὲ, νοήσεις οὐχ ἑτέρως, ἢ ὅνπερ τρόπον ἀρτίως εἰρήκαμεν· ἐπεὶ καὶ αὐτὸς τὸν ἐπὶ τούτῳ λόγον ἐπισφραγίζει λέγων ὁ Θεός ̓Ορθῶς πάντα ὅσα ἐλάλησαν, προφήτην αὐτοῖς ἀναστήσω ὥσπερ σὲ, καὶ θήσω τὰ ῥήματά μου ἐπ' αὐτῷ, καὶ λαλήσει αὐτοῖς κατὰ πάντα ὅσα ἂν ἐντείλωμαι αὐτῷ. φέρει γὰρ τὰ πάντα τῷ ῥήματι τῆς δυνάμεως ὁ Υἱὸς, ὡς ὁ Παῦλός φησι, καὶ τὰς τοῦ Πατρὸς ἡμῖν ἀναγγέλλει φωνὰς, ἅτε δὴ παρ' αὐτοῦ μεσίτης κεχειροτονημένος, κατὰ τὸ ἐν ψαλμοῖς ᾀδόμενον, ὡς ἐξ αὐτοῦ τοῦ Χριστοῦ Ἐγὼ δὲ κατεστάθην βασιλεὺς ὑπ' αὐτοῦ ἐπὶ Σιὼν ὄρος τὸ ἅγιον αὐτοῦ, διαγγέλλων τὸ πρόσταγμα Κυρίου. [For he was God by nature, as the only-begotten Son of God, unseparated from the being of the Father, but joined by nature to it, just as he is understood to come from it. He was also a man, as he became flesh, making himself like us, so that what was far separated from God by nature might through the Son be joined to God. Therefore, when Moses says, "The Lord shall raise up a prophet like me" (v. 15), do not take his words differently from what we have clearly said. For God himself reiterates his words by saying (v. 18-19): "What they have said is well said. From their own brothers I shall raise up a prophet like yourself; I shall put my words into his mouth and he will tell them everything I command him." For, as Paul [Hebrews 1:3] says, the Son "sustains all things by his mighty word," and he announces to us the Father's words, which he received from him as a mediator, in accordance with the Psalm verse: "I was made king by him on Zion, his holy mountain, announcing the commands of the Lord."]
τέλος δὲ παιδεύσεως νομικῆς ὁ Χριστὸς, κατὰ τὸ γεγραμμένον Πλήρωμα νόμου καὶ προφητῶν ὁ Χριστός. In Christ the teaching of the Law reached its consummation, for as Scripture says, Christ is the fulfilment of the Law and the Prophets.

GOSPELS FOR THE THREE CYCLES
*A* , *B* , *C*
Prayer