2

Do you see that the law borrows its power from the place? And from this it is already evident that there can be no priest when there is no city. As it is impossible for a king to be, when there is neither an army, nor a diadem, nor a purple, nor any other appurtenances of royal power; so it is impossible for a priest to be, when the sacrifice has been abolished, the offering has been withheld, the sanctuary has been destroyed, the entire order (of divine services) has been destroyed; for the priesthood consisted in all this. Thus, as I said above, in order to prove that neither sacrifices in general, nor burnt offerings, nor other (sacrifices) of atonement, nor anything else of the Jewish constitution would be restored, it was sufficient to show that the temple (of Jerusalem) would not be restored. For, as now, when he is gone, all things are destroyed, and if anything seems to happen, it is done lawlessly; Thus, when it is proved by word that (the temple) will never be restored to its (former) form, at the same time it is proved that the rest of the ministry will not return to its former position, there will be neither priest nor king. If no one of their tribe, not even a private person, was allowed to serve foreigners, how much more was it not permissible for the king himself to obey strangers. But since the purpose of our work and care is not only to stop the mouths of the Jews, but also to enlighten your love; then we will prove the same thing in another way, that is, that their sacrifices and priesthood have ceased, and will no longer be restored to their former state. Who is talking about this? Wondrous and great prophet David. Wishing to show that one sacrifice was to be abolished, and another would be introduced, he said thus: "Thou hast done many miracles, O Lord my God, and by Thy mind there is none who shall be like Thee." He proclaimed and spoke (Ps. XXXIX, 6). Notice the wisdom of the prophet. Having said, "Thou hast done many miracles, O Lord my God," and being amazed at the wondrous works of God, he tells us nothing about the visible creature, about heaven and earth, about the sea, water, and fire, nor about the wondrous miracles that took place in Egypt, nor about other similar signs, but what does he call wondrous? Sacrifices and offerings Thou didst not desire (v. 7). Tell me what you say; Is this wondrous and wonderful? No way, he says. Enlightened from above, he saw with prophetic eyes not only this, but also the conversion (to the faith of Christ) of the pagans - how they, devoted to (false) gods, worshipping stones and being worse than dumb ones, suddenly saw and came to know the Lord of all, and, abandoning the vile service of demons, began to perform pure and bloodless service to God; I also saw that not only the pagans, but also the Jews, from the more simple-minded, forsaking sacrifices and burnt offerings and other sensual rites, turned to our wisdom; and having contemplated the ineffable love of God, which surpasses all understanding, and having been amazed at what a change in affairs had taken place, and how God had transfigured everything, how men had been made angels from demons, and had introduced (among them) a way of life worthy of heaven (and all this was fulfilled when the ancient sacrifice was abolished and another sacrifice of the body of Christ was introduced), being amazed and amazed at this, (the prophet) said, "Thou hast wrought many miracles, O Lord my God." And (in order to show) that he pronounced all this prophecy in the person of Christ, David added to the words: "Sacrifice and offering thou didst not desire sacrifice and offering," adding: "Thou didst make the body of the Lord, meaning the body of the Lord, the common sacrifice for the universe, which cleansed our souls, forgave sins, destroyed death, opened the heavens, showed us many and great hopes, and arranged all other things." Seeing this, Paul also cried out thus: O depth of the riches and wisdom and understanding of God! For thou hast not tried His judgments, and hast not searched His way (Rom. XI, 33). Seeing all this, (David) said, "Thou hast done many things, O Lord my God, Thy wonders." Then, having said in the presence of Christ, "Burnt offerings (and sacrifices) for sin thou hast not seeked," he added: "Then rekh, Behold, I come" (Ps. XXXIX, 7, 8). Then - when? When the time of the most perfect teaching comes; for the less perfect (men) had to learn from His servants, and the most exalted and superior to human nature from the Lawgiver Himself. For this reason Paul also said, "God of old, who spoke to the Father in many parts and in many forms, in the last days of these days hath spoken unto us in the Son, Whom thou shalt appoint an heir to all, in whom also hast thou created the worlds" (Heb. I, 1, 2). And John also: "The law was given by Moses, but grace and truth were given by Jesus Christ" (Jn. I, 17). This means that the greatest merit of the law lies in the fact that it prepared human nature for this Teacher. Then, lest thou think that (Christ) is a new God, and introduces any innovation, this is what He says: In the chapter of the book is written about Me, v. 8. That is, the prophets from ancient times foretold My coming, and at the very beginning of the sacred books they revealed to people the knowledge of My Divinity.

3

Thus, when God says at the beginning of creation: "Let us make man in our image and after our likeness" (Gen. 2:10). I, 26), then divinatively reveals to us the Divinity of the Son, to Whom he directs his speech. Then, wishing to show that the new was not contrary to the old institution, but that it was the will of God that that sacrifice should cease and be brought in its place (there was indeed a desire for improvement, and not a contradiction or a struggle), David added to the words, "In the chapter of the book it is written about me," he added, "If thou shalt do thy will, O my God, I will also have Thy law in the midst of my womb. Then, in order to explain what the will of God is, without mentioning sacrifices, burnt offerings and offerings, labors and hard labors, he says: "Preach righteousness in the church with great power" (v. 10). What does it mean: preach the truth? He did not simply say, "I gave," but, "Good news." What does this mean? That (Christ) justified our generation, not for good works, not for labors, not for satisfaction (of God's justice), but by grace alone. Explaining this, Paul also said: "But now, besides the law, the righteousness of God is manifest" (Rom. III, 2): but the righteousness of God (is attained) by faith of Jesus Christ, and not by any labor or effort. The same words (of David) he cites as a testimony, when he says, "For the shadow is the law of good things to come, and not the very image of things, for every summer by the same sacrifices, which are offered, can never be accomplished by those who are approaching. And when he entered into the world, he said, "Sacrifice and offering thou didst not desire, but thou didst make me a body" (Heb. X, 1, 5), meaning here the coming of the Only-begotten into the world, the economy of the Incarnation. For He did not come to us in such a way as to change one place for another (how can we say this about the omnipresent and all-filling?), but in such a way that He appeared to us in the flesh. But since we have a struggle not only with the Jews, but also with the Gentiles and many of the heretics, let us reveal to you more deeply what is the meaning of this, and examine why Paul, having thousands of testimonies proving the abolition of the law and the ancient institution, mentioned this. It was not simply or accidentally that he did this, but out of some ineffable wisdom and reason. And that he could, if he had wished, have given other more extensive and striking testimonies on the same subject, on this all will agree. And so Isaiah says, My will is not in you; I am full of ram burnt offerings, and the fat of a lamb, and I do not desire the blood of young men and goats. Below come to see me: for who has sought this out of your hands? And if ye bring Me semidal in vain, the incense is an abomination to Me (Isa. I, 11-13). And he is in another place: "Not now shall I call upon thee, O Jacob, to labor below thee, O Israel." Thou didst not glorify Me in thy sacrifices, nor did Thou serve Me in thy gifts, nor did Thou weary to do thee in Lebanon: Thou didst not buy Me incense for silver. XLIII, 22, 23). And Jeremiah, "Bring me a censer from Sheba, and a kinamon from a distant land; Your burnt offerings are not pleasant (Jer. VI, 20); And he said, "Gather up your burnt offerings with your sacrifices, and eat the flesh" (VII, 21). Another prophet thus said: "Put away from me the voice of thy songs, and I will not listen to the song of thy organs" (Amos. V, 23). And in another place, when the Jews said, "The Lord will receive food in burnt offerings, will I give my firstborn for my iniquity, the fruit of my womb for the sins of my soul" (Mic. VI, 7), the prophet, rebuking them, said, "Thou shalt proclaim unto thee, O man, that which is good, or what the Lord seeketh of thee, unless thou doest justice and righteousness, and love mercy, and am ready to walk with the Lord thy God" (v. 8). And David thus said, "I will not receive bullocks from thy house, nor goats from thy flocks" (Ps. XLIX, 9). Why, then, having the opportunity to point out so many testimonies in which God apparently rejects these (Jewish) sacrifices, new moons, Sabbaths, feasts, (the apostle), leaving all those testimonies, mentioned this alone? Not without reason and not by chance, but here is why. Many of the infidels, and even of the Jews themselves, fighting against us, say that the ancient religion was abolished not because of its imperfection, and not because our best (Christian) religion was introduced, but because of the corruption of those who then offered sacrifices. Thus Isaiah says: "When ye stretch out your hands, I will turn my eyes away from you: and if ye increase your supplication, I will not hear you" (Isa. I, 15). Then, presenting the reason, he adds: "For your hands are full of blood." Here it is not the sacrifices that are accused, but the wickedness of the offerers is exposed; and God did not accept sacrifices, because (the Jews) offered them with unclean hands. And David, saying, I will not receive calves from thy house, nor goats from thy flocks, he added, And God saith unto the sinner, Wilt thou make known my righteousness, and hast received my covenant with thy mouth? But Thou hast hated chastisement, and hast turned back My word. If thou didst see the thief, thou didst flow with him, and thou didst take part in thy adulterer. Thy mouth hast multiplied malice, and thy tongue hast woven flattery: thou hast sat down against thy brother, and hast put a stumbling block upon thy mother's son (Ps. XLIX, 16-20). From this it can be seen that God rejected sacrifices here not without reason, but because the Jews committed adultery, stole, and built snares for their brothers. And each of the prophets, they say, accusing those who offer sacrifices, makes it known that for this reason God rejected them.

4

Thus say our adversaries, but Paul dealt them a strong blow, and sufficiently stopped their shameless lips with this testimony. Wishing to prove that God had rejected and abolished the Jewish religion as imperfect, he made use of this very testimony, in which there is no accusation against those who offer sacrifices, but the imperfection of religion itself is revealed in nakedness. For the prophet, without accusing the Jews of anything, simply says: "Thou didst not desire sacrifices and offerings, but thou didst perform a body for me, burnt offerings, and did not delight in sin." And Paul, explaining this, said, "He will take away the first, that he may set the second" (Heb. X, 9). If, having said, "Sacrifices and offerings thou didst not desire," he had been silent, such a speech would have given (the opponents) some opportunity for justification; but now, having said, "Thou hast made me a body," and pointing to the introduction of another sacrifice, he no longer gave any hope of restoring the former one. Explaining this, Paul said: "By this offering sanctify us, in the will of Christ" (Heb. X, 10). For if the blood of a goat, and a heifer, and the ashes of a young man, who sprinkles the defiled, sanctifies them to purity: how much more shall the blood of Christ, which by the Holy Spirit thou hast brought unto thyself blameless, cleanse our conscience from dead works (Heb. IX, 13,14). Thus it is sufficiently proved that the Jewish sacrifices have ceased and will never be restored, and that another sacrifice has been introduced in their place. Now, finally, let us show directly and clearly from the Scriptures themselves what we have long tried to prove, (that is) that the former priesthood no longer exists, and will not be again. First, let us preface some preface, in order to make the explanation of what we are going to talk about more clearly. Abraham, returning from Persia, begat Isaac, and then this one Jacob; Jacob is the twelve patriarchs, from whom came the twelve, or rather thirteen tribes, because instead of Joseph, his children, Ephraim and Manasseh, became the heads of the tribes. And after the name of each of the sons of Jacob the tribes were called: Reuben, Simeon, Levi, Judah, Naphtali, Gad, Asher, Benjamin; so also after the names of the children of Joseph, Ephraim and Manasseh, two tribes were called, one Ephraim, and the other Manasseh. Of these thirteen tribes, all the others owned fields and large revenues, all tilled the land, and corrected other household tasks; one tribe of Levi, honored by the priesthood, was freed from the affairs of life, and did not cultivate the land, did not engage in crafts or anything of the kind, but was attached to the priesthood alone, and received from all the people a tithe of wine, and wheat, and barley, and all other fruits; all gave (the Levites) tithes, and this was their income. A priest was not allowed to be from any other tribe. For of this tribe, that is, of Levi, was Aaron, and his descendants by succession received the priesthood, but of the other tribes there was never a priest. So these Levites received tithes from those (other tribes) and fed on it. But even before Jacob and Isaac, in the time of Abraham, when there was neither Moses nor the written law, when the Levitical priesthood had not yet appeared, there was no tabernacle, no temple, no separate tribes, when Jerusalem was not visible, and no one had yet received authority to govern Jewish affairs, there was a certain Melchizedek, a priest of the Most High God. This Melchizedek was both king and priest: he was to be the image of Christ, and the Scriptures clearly mention him. bring forth the loaves and wine: and he is a priest of the Most High God. And bless Abraham, and say, Blessed be Abraham by the Most High God, Who hath made heaven and earth. And blessed be the Most High God, Who hath delivered thy enemies into thy hand: and Abraham hath given him the tithe of all things. XIV, 18-20). Therefore, if any prophet appears and says that after Aaron and his priesthood, after these (Jewish) sacrifices and offerings, another priest will arise, not from that (Levi's) tribe, but from another, from which there was never a priest, not after the order of Aaron, but after the order of Melchizedek; then it will be obvious that the old priesthood has ceased, and another new one has been introduced in its place; for if the ancient priesthood were to remain in force, it should not have been called after the order of Melchizedek, but after the order of Aaron. Who is talking about this? The same one who spoke of sacrifices; And in another place, speaking about Christ, he says this: "The Lord said to my Lord, Sit at my right hand" (Ps. CIX, 1).

5

Lest anyone think that this is spoken of any ordinary man, it is not Isaiah, nor Jeremiah, nor any other prophet of private men, but the king himself; and the king (you know) can call no one his Lord but God. If it were a private man, another shameless person could say what (David) says about a person; but now, as king, he certainly would not call a man his Lord. If David had said this of a simple man, how would he have said that (this man) sat at the right hand of the great and unspeakable glory (of the Lord)? It's impossible. And he says of this (person): The Lord said to my Lord, Sit at my right hand, until I make thy enemies thy footstool. Then, lest thou should think that (this person) was weak and powerless, David added, "With thee is the beginning in the day of thy power," v. 3. And in order to show this still more clearly, He said: "From the womb before the dawn of the day criterion I begot Thee." But no man was born before Lucifer. Thou art a priest for ever after the order of Melchizedek (v. 4). He did not say, "According to the order of Aaron." Ask the Jew, then, if the ancient priesthood was not to be destroyed, why did (God) introduce another Priest, after the order of Melchizedek? When Paul came to this place, see how he explained it. Having said of Christ, that as He also saith: Thou art a priest for ever after the order of Melchizedek, he added: "Of whom we have many words, and it is not convenient for us to speak" (Heb. V, 11); then, reproaching his disciples - let us say in abbreviation - he says who Melchizedek is, and gives this story about him: "Who has slain Abraham returned from the slaughter of kings, and bless him, and to him separate Abraham from all." Then, revealing the meaning of this image, he says: "See, this one, Abraham, the patriarch of the elect, gave him a tithe (Heb. VII, 1, 2, 4). He said this not simply, but in order to show that our priesthood is much more important than the Jewish one. And this superiority is already revealed in advance from the very images of things. Abraham was the father of Isaac, the grandfather of Jacob and the great-grandfather of Levi; for Jacob had a son, Levi. From Levi the Jewish priesthood originated. But it was this Abraham, the progenitor of the Levites and the priests of the Jews, who stood in the place of the layman before Melchizedek, who was the image of our priesthood, and showed this in two ways: by giving him tithes, for the laity gave tithes to the priests; and because he received a blessing from him, for the laity receive a blessing from the priests. See, then, how great is the superiority of our priesthood when Abraham, the patriarch of the Jews, the progenitor of the Levites, is blessed by Melchizedek and gives him a tithe. Both are described in the Old Testament, i.e., that Melchizedek blessed Abraham and that Abraham gave him tithes (Gen. 2:10). XIV, 19, 20). Putting this on display, Paul said, "See, this is this." Who? Melchizedek, he says, Abraham the patriarch of the elect gave him tithes (Heb. VII, 4). And those who receive the priesthood from the sons of Levi have the commandment, and the people shall be decimated according to the law, that is, their brethren, even if they come from the loins of Abraham (v. 5). This means that the Levites, the Jewish priests, had the right by law to receive tithes from other Jews. Though all are descended from Abraham, both the Levites and the rest of the people, yet the Levites receive tithes from their brethren. And Melchizedek, who was not reckoned with their family (for he was not descended from Abraham, nor from the tribe of the Levites, but from another generation), was Abraham's decimate, i.e., he took a tithe from him. But besides that, he did something else. What is it? And bless him who has the promises of Abraham (v. 6). What, you say, does this mean? That Abraham is much smaller than Melchizedek. How is that? Without any reproach, the least of the greater is blessed (Heb. VII, 7). Hence, if Abraham, the progenitor of the Levites, had not been less than Melchizedek, this one would not have blessed him, and he would not have given him a tithe. Then, to show that this was the case with Melchizedek, Paul added, "And let this river, Abraham and Levi, receive tithes, tithes you have given to eat" (v. 9). What does this mean? That Levi himself, before he was born, had already given tithes to Melchizedek in the person of his father. Again, he says, in the loins of his fathers, when Melchizedek cut him down (v. 10). For this reason Paul said beforehand, "Yes, this is the river." And in order to show why he spoke of this, he draws the following conclusion: if the perfection of the Levitical priesthood was, for the people were lawful in it: if it was necessary, according to the order of Melchizedek to another priest, and not according to the order of Aaron, v. 11? What does this mean? If the Jewish rites were perfect, and the law was not the shadow of future blessings, but gave perfection to all things, and did not have to yield (its place) to another; if the old priesthood is not to cease and a new one is to be introduced in its place; then why did the prophet say: "Thou art a priest for ever after the order of Melchizedek" (Ps. CIX, 4)? It should have been said: after the order of Aaron. That is why Paul says, "If the perfection of the Levitical priesthood was, what is the need for another priest according to the order of Melchizedek, and not according to the order of Aaron? From this it is evident that that priesthood has ended, and in its place a new, much better and more exalted one has been introduced. If this is true, then it is also true that another order of life will be introduced, in accordance with the (new) priesthood, and a better legislation, namely ours. Proving this, Paul says: "For there is a change in the priesthood according to necessity and law, but the creator of these is one" (v. 12; II, 11). For most of the ordinances of the law concerned the duties of the priesthood, and the former priesthood had been abolished; it is obvious that, with the introduction of a different priesthood, better legislation had to be introduced. Further, explaining about whom this is spoken, the Apostle continues: "For of whom these are spoken, commune with the other tribe, and from whom no one shall approach the altar." For it is manifest that our Lord hath risen from the tribe of Judah, of whom the tribe of Moses hath spoken of the priesthood (Heb. VII, 13, 14). Thus, when it is shown that Christ is descended from this tribe, i.e., Judah, and is a priest after the order of Melchizedek, and Melchizedek is much higher than Abraham, it is at the same time fully proved that the other priesthood that is being reintroduced is much higher than the first. For if the image (Melchizedek) was so great and far more glorious than the Jewish priesthood, how much more so is the truth itself. Proving this, Paul said: "And there is more, for in the likeness of Melchizedek there is a priest, who is not according to the law of the commandment of the flesh, but according to the power of life indestructible" (v. 15, 16). What does this mean: not according to the law of the commandments of the flesh, but according to the power of the indestructible life? That none of the (Christ's) commandments were carnal: He commanded not to slaughter sheep and calves, but to serve God with spiritual virtue, and as a reward for this He offered us a life that never ceases. And again, by His coming, He raised us up who had died from sins, and made us alive, destroying the twofold death, the death of sin, and the death of the flesh. Thus, since He has brought us such great blessings, therefore Paul says: Not according to the law of the commandments of the flesh, but according to the power of the life that is indestructible.

6

Thus, this has already proved that with the change of the priesthood it was necessary to change the law. However, it would be possible to prove the same thing directly, and to cite the prophets as witnesses, who say that the law will change, the social order will be better, and that the Jews will never again have a king. But since it is necessary to speak as much as the listener can accept, and not all at once and suddenly; then, putting it aside for another time, let us now conclude our discourse, with the advice of your love to remember what has been said, and to add it to what has been said before. And now we ask again the same thing that we have asked you before: turn your brethren to salvation, and diligently take care of the neglected members. We do not undertake such labor in order only to speak, or to hear applause and noise, but in order to return those who have deviated to the path of truth. And no one says to me, "I have nothing to do with him; may God grant me to correct my own affairs." No one can correct his deeds without loving his neighbor and not caring for his salvation. For this reason Paul also says: Let no one seek his own, but his neighbor (1 Cor. X, 24), knowing that each one's own benefit is united with the benefit of one's neighbor. You are well, but your brother is sick. Therefore, if you have a good heart, you will grieve greatly for the sufferer, and in this you will begin to imitate the blessed (Paul), who said: "Who is faint, and I am not faint?" Whoever is offended, I do not liquefy (2 Cor. XI, 29)

As unjust and covetous people, stealing what is not their own, and doing many evils to their neighbors, when they depart there (into eternal life) and see those who have been wronged by them (and they will certainly see them, as the story of the rich man and Lazarus shows), they will not be able to open their mouths, nor say anything in their defense, but, covered with shame and dishonor, they will be led away into the rivers of fire in the presence of those (the offended); so, on the contrary, those who in this life teach and instruct (their neighbors), when they see there that those who have been saved by them intercede for them, will be filled with great boldness. In explaining this, Paul said, "We boast unto you, as ye also are to us" (2 Cor. I, 14). When? Tell. On the day of our Lord Jesus Christ. And Christ convinces to this, saying: "Make yourselves friends of the mammon of iniquity, that when you become poor, they shall receive you into eternal dwellings" (Luke 2:11). XVI, 9). Do you see what great boldness will be for us from those who have benefited us now? But if such crowns, such a reward, such a reward are only for the expenditure of money; then will not great and most important blessings be (given) to us for the help given to the soul? If Tabitha was brought back from death to life because she clothed widows and helped the poor; if the tears of those who had benefited from her again brought her departed soul into her body, when the resurrection had not yet come; then what will not the tears of those who are saved by you do? As this widow, having surrounded her, was restored from death to life, so then those who have been saved by you will surround you, they will intercede for you with great love for mankind (Judges), and they will snatch you out of the fire of hell. Knowing this, let us be ardent and diligent, not only until the present hour, but, having gone out from here, kindle the fire that is now in you, and arrange the salvation of the whole city; and if you do not know who is sick, try to find them. Then we too will converse with you more willingly, knowing from experience that we have not sown on a stone; and you yourselves will be more diligent in virtue. As in money matters, one who has received a profit of two pieces of gold is inflamed with a great desire to collect and accumulate ten and twenty more; so it is with virtue: whoever does one good deed and podvig, receives from this very podvig an incentive and encouragement to undertake others (podvigs). Therefore, in order that we may save our brethren, and prepare forgiveness for ourselves of sins, and especially great boldness (towards God), and, above all, to contribute to the glorification of the name of God, let us go out together with our wives, children, and household members to this trap, let us snatch from the snare of the devil those who are captive by him into his will, and let us not leave until we have done all that is possible for us, whether they will obey us, or not. However, it is impossible that they, the Christians, would not listen. And so that you do not have this excuse, I will say this: when you, having exhausted many words and done everything that depends on you, see that your neighbor is stubborn, take him to the priests; they, of course, with the help of God's grace, will catch the prey; and all success will belong to you, as the one who brought him. Husbands with wives, wives with husbands, fathers with children, and friends with friends talk about this. Let the Jews, and those who seem to be of the same mind with us, but (in reality) hold to their way of thinking, let them know that we are anxious, anxious, and vigilant for our brethren who flee to them. And, probably, before us, they will drive away from them those who flee from us to them. Rather, no one will dare to run away from us to them, on the contrary, the body of the church will be clean. But God, Who willeth all men to be saved, and to come to the understanding of the truth (1 Tim. II, 4), and may He strengthen you for this trap, and may He lead them out of this error, and, having saved all in general, may He make them worthy of the kingdom of heaven - to His glory, for to Him is due glory and dominion forever and ever. Amen.

EIGHTH WORD.

1

THE Jewish fast has passed, or rather, Jewish drunkenness. After all, you can get drunk without wine, you can be drunk in a sober state and go into a frenzy with intoxication. If it were impossible to get drunk without wine, then the prophet would not have said: "Woe to those who are drunk not with wine" (Isa. XXIX, 9). If it were impossible to get drunk without wine, Paul would not have said, "Do not be drunk with wine" (Eph. V, 18). Since it is possible to get drunk on other things, therefore he said: do not get drunk with wine. It is possible, indeed it is possible, to revel in anger, and impure lust, and love of money, and vanity, and an innumerable multitude of other passions. For ecstasy is nothing but the loss of sound concepts, a frenzy, a disorder of mental health. Thus, not only of the one who has drunk a lot of wine, but also of the one who has another passion in his soul, it can be said that he is very drunk. Intoxicated, for example, is the one who loves another man's wife and lives with harlots. As one who has drunk much wine and is weakened by it utters indecent words and sees one thing instead of another; so he who is seized with unclean lust, as if with wine, does not utter a single sound word, but (speaks) only shameful, depraved, base, and ridiculous (words)