7.
And if 'every evil word is an abomination to the Lord' thy God, how great an abomination must the evil word of denial be deemed, and the evil word of proclaiming another god, and the evil oath — by man's fortune, a thing without substance? When it is set before us, remember him who taught the 'But I say to you, swear not at all.' For if he who swears by heaven 'slights the throne of God,' and he who swears by earth impiously deifies what is called 'the footstool of God's feet,' and he who swears by Jerusalem sins — though it is a city of the great King — and he who swears by his own head offends: how great a sin must swearing by someone's fortune be deemed? Remember then too the 'for every idle word you shall give account in the day of judgment.' For what other word is so idle as the word in denial? But the enemy will likely wish to outwit us, by whatever means, toward worshiping 'the sun or the moon or all the order from heaven.' But we shall say that God's Word commanded not these. For in no way must creatures be worshiped, with the Creator present, who endures and cries toward the prayer of all. Nor would the sun itself wish to be worshiped by those of God's portion — likely not by anyone else either — but imitating him who said, 'Why callest thou me good? None is good but one, God, the Father,' it will as it were say to one willing to worship it: 'Why callest thou me God? One is the true God. And why worshipest thou me? For the Lord thy God shalt thou worship, and him only shalt thou serve. I too am generated. Why wilt thou worship the worshiper? For I too worship and serve God and the Father, and, obeying his commands, 'by vanity' I am subjected 'through him who subjected, in hope' — and I shall be freed 'from the slavery of corruption,' now myself bound in a corruptible body, 'into the freedom of the glory of God's children.'
Greek (GCS)
καὶ μάλιστα τήν" ν»οὐχ ἔσονταί σοι ϑεοὶ ἕτεροι πλὴν ἐμοῦ", „xal τῆς φωνῆς αὐτοῦ ὑκούσεσϑε καὶ αὐτῷ προστεϑήσεσϑε“, λαμβάνοντι δὲν ὑμᾶς ἀπὸ τῶν τῇδε χωρίων, προστιϑέντι δὲ αὐτῷ εἰς τὴν“, ὡς ὁ VU. 42a καὶ εἴπερ, πᾶν ῥῆμα" πονηρὸν βδέλυγμα κυρίῳ" τῷ ϑεῷ σου ἐστὶ, πηλίχον βδέλυγμα" νομιστέον εἶναι τὸ πονηρὸν τῆς ἀρνήσεως ῥῆμα καὶ τὸν πονηρὸν τῆς ἄλλου ϑεοῦ ἀναγορεύσεως λόγον καὶ τὸν πονηρὸν κατὰ τύχης ἀνϑρώπων, πράγματος ἀνυποστάτου, 15 ὕρκον; οὗ προτεινομένου ἡμῖν μνημονευτέον τοῦ διδάξαντος τό" ,,ἐγὼ δὲ λέγω. ὑμῖν μὴ ὀμόσαι ὅλως". εἴπερ γὰρ ὁ ὀμνὺς οὐρανὸν παρα- »ομεῖ τὸν ϑρόνον τοῦ ϑεοῦ, xal ὁ ὀμνὺς γῆν ἀσεβεῖ τὸ λεγόμενον υὑποπόδιον τῶν ποδῶν τοῦ ϑεοῦ" ϑεοποιῶν, καὶ ὁ ὀμνὺς εἰς Ἵερο- σόλυμα ἁμαρτάνει, καίτοι γε πόλις μεγάλου βασιλέως ἐστὶ, καὶ ὁ 20 ὀμνὺς τὴν ἑαυτοῦ κεφαλὴν πλημμελεῖ᾽ πηλίχον ἁμάρτημα εἶναι νο- μιστέον τὸ ὀμνύναι τύχην τινός; μνημονεῦ τέον δὲ τότε καὶ τοῦ" περὶ 279 παντὸς ἀργοῦ δήματος δώσετε „Aöyo» ἐν ἡμέρᾳ χρίσεως." τίς γὰρ ἄλλος οὕτως ἀργὸς λόγος ὡς ὃ ἐν ἀρνήσει 00x05; ἀλλ᾽ εἰκὸς ( ὅτι ϑελήσει ἡμᾶς κατασοφίσασϑαι δι ὧν ἂν δύνηται 25 ὁ ἐχϑρὸς πρὸς τὸ προσχυνῆσαι „To ἡλίῳ ἢ τῇ σελήνῃ ἢ παντὶ τῷ κόσμῳ τῶν ἐκ τοῦ οὐρανοῦ". ἀλλ᾽ ἡμεῖς ἐροῦμεν ὁτι ὁ τοῦ ϑεοῦ λόγος ταῦτα „od προσέταξεν." οὐδαμῶς γὲρ προσκυνητέον τὰ κτίσ- ματα παρόντος τοῦ κτίσαντος καὶ διαρχοῦντος καὶ φϑάγνοντος πρὸς τὴ» πάντων εὐχήν. καὶ οὐδ᾽ αὐτός γ᾽ ἂν ϑέλοι ὁ ἥλιος προσκχυ- γεῖσϑαι ὑπὸ τῶν ἀπὸ τῆς τοῦ ϑεοῦ μερίδος, εἰχὸς δὲ ὅτι οὐδὲ ὑπὸ ἄλλου τινός" ἀλλὰ μιμούμενος τὸν εἰπόντα᾽ „ti μὲ λέγεις ἀγαϑόν; οὐδεὶς ἀγαϑὸς εἰ μὴ εἷς ὁ ϑεὸς ὁ πατὴρ'" ὡσπερεὶ φήσει τῷ προσκχυ- νεῖν αὐτὸν ἐϑέλοντι" τί μὲ λέγεις ϑεόν; εἷς ἐστι ϑεὸς ἀληϑινός" καὶ τί μὲ προσκυνεῖς; «κύριον γὰρ τὸν ϑεόν σου προσκυνήσεις καὶ αὐτῷ μόνῳ λατρεύσεις." γενητὸς εἰμι κἀγώ“ τί βούλει προσχυνεῖν τὸν προσκυμοῦντα; κἀγὼ γὰρ τῷ ϑεῷ καὶ πατρὶ προσχυνῶ καὶ λατρείω xal αὐτοῦ πειϑόμενος τοῖς ἐπιτάγμασι „