SSCN Voumes 1-10, 1994-2004

St. Shenouda Coptic Newsletter

as a testimony unto them.

m pekdwron

mw u c/c

eta

caji

eyb/tf>

eumetmeyre nwou.

For whereas a custom was this of the law of Moyses, in order that when a man is purified from his leprosy to not cause him to mingle with any man at all until he tells the priest of the purification of the leprosy and brings an offering over his purification which he made this. Lest for the sake of the senseless Ioudai in order that they do not say, He is dissolving the law. This thus the spiritual interpretation of this saying. The leper man therefore then, he resembled the people of the nations, This who is leprous for a time through the sin and being polluted through the diabolic leprosy of the lack of knowledge of God, and then when he touched him namely the Lord, immediately it is purified namely his leprosy. For he the Lord who touched the Catechumens through the baptism of the repeated birth and purifying him from the leprosy of the sin, and afterward to cause him to receive the holy body and the life-giving blood. And thus he usually bring his gift over his purification which is the declaration of his faith, this which is great before God more than every royal gift. Ioannes PiChrisostomos. As God therefore he is knowing namely PiChristos of that which he will answer it namely the Centurion, he allowed him to cause him to come to him, for in order that through that which he will be saying (it) it is revealed above all namely his great faith in PiChristos, and also that when he did not flatter him in a conversation in this way simply through his saying in this manner, Say it by the word and he shall be made whole namely my lad, but it is this manner which he believed that he is able also, being far from him, through his saying alone by the word to cause him to be healed namely his lad. (Lagarde Centurion 20,17-21,10) 14.Concerning the

e pid/ gar ne ou e yoc pe vai n te v nomoc m mw u c/c> hina aresan ourwmi toubo e bol qen pefceht> es tem y refmoujt nem h li n rwmi ep t/rf> sateftame piou/b ep toubo m piceht> ouoh n tef i ni n ou p rocvora eh r/i e jen peftoubo> etafer vai malicta eybe niioudai na gnomwn> hina n tou s temjoc je efbwl m pinomoc e bol. yai hwcte t erm/ni a n p na tikoc n te pair/ton. pirwmi je oun n kakceht> ce i ni m mof e jen v laoc n nieynoc> vai e te nafk/k n ceht n ouc/ou pe hiten v nobi ouoh ef[aqem hiten piceht n di a bolikon n te ]metatcouen v]> i ta de e taf[i nemaf n je p [c > catotf aftoubo n je pefceht. n yof gar p [c etaf[i nem pikat/,oumenoc hiten pi w mc n te piouahemmici> ouoh eftoubo m mof e bol ha piceht n te v nobi> ouoh menenca y reftoubo safouorpf loipon ha niou/b eyref[i m picwma eyouab nem pi c nof n reftanqo> ouoh pair/] saf i ni m pefdwron eh r/i e jen peftoubo> e te tp roherecic m pefnah] pe> yai etoi n nis] nahren v] e hote dwron niben n bacilikon. iwann/c pi , ricoctomoc . hwc nou] je oun efcwoun n je p ,c m v/ etefnaerou w m mof n je pi e katontar,oc> af,af eyref i sarof> je hina hiten v/ e tefnajof n tefouwnh e bol malicta n je pefnis] n nah] e qoun e p ,c > ouoh on je etafkolakeuin e rof an qen oujincaji n taiqe a plwc hiten pefjinjoc m pair/] je a joc qen p caji> ouoh ef e oujai n je pa a lou> alla pair/] pe e nafnah] je ouon s jom m mof on efou / ou m mof hiten pefjinjoc m mauatf qen p caji ey refoujai n je pef a lou. id eybe pi e katontar,oc.

St. Shenouda Coptic Newsletter

-10-