Wherefore I pray you not to faint at my tribulations for you, which is your glory.14 For this cause I bow my knees to the Father of our Lord Jesus Christ,15 Of whom all paternity in heaven and earth is named,16 That he would grant you, according to the riches of his glory, to be strengthened by his Spirit with might unto the inward man,17 That Christ may dwell by faith in your hearts; that being rooted and founded in charity,18 You may be able to comprehend, with all the saints, what is the breadth, and length, and height, and depth:19 To know also the charity of Christ, which surpasseth all knowledge, that you may be filled unto all the fulness of God.20 Now to him who is able to do all things more abundantly than we desire or understand, according to the power that worketh in us;21 To him be glory in the church, and in Christ Jesus unto all generations, world without end. Amen.
The thirty Aeons are indicated (as we have already remarked) by the thirty years during which they say the Saviour performed no public act, and by the parable of the labourers in the vineyard. Paul also, they affirm, very clearly and frequently names these Aeons, and even goes so far as to preserve their order, when he says, "To all the generations of the Aeons of the Aeon." Nay, we ourselves, when at the giving of thanks we pronounce the words, "To Aeons of Aeons" (for ever and ever), do set forth these Aeons. And, in fine, wherever the words Aeon or Aeons occur, they at once refer them to these beings.
And it came to pass, when Jesus went into the house of one of the chief of the Pharisees, on the sabbath day, to eat bread, that they watched him.2 And behold, there was a certain man before him that had the dropsy.3 And Jesus answering, spoke to the lawyers and Pharisees, saying: Is it lawful to heal on the sabbath day?4 But they held their peace. But he taking him, healed him, and sent him away.5 And answering them, he said: Which of you shall have an ass or an ox fall into a pit, and will not immediately draw him out, on the sabbath day?†6 And they could not answer him to these things.7 And he spoke a parable also to them that were invited, marking how they chose the first seats at the table, saying to them:8 When thou art invited to a wedding, sit not down in the first place, lest perhaps one more honourable than thou be invited by him:9 And he that invited thee and him, come and say to thee, Give this man place: and then thou begin with shame to take the lowest place.10 But when thou art invited, go, sit down in the lowest place; that when he who invited thee, cometh, he may say to thee: Friend, go up higher. Then shalt thou have glory before them that sit at table with thee.11 Because every one that exalteth himself, shall be humbled; and he that humbleth himself, shall be exalted.†
(in reg. fus. ad inter. 12.) To take then the lowest place at a feast, according to our Lord’s command, is becoming to every man, but again to rush contentiously after this is to be condemned as a breach of order and cause of tumult; and a strife raised about it, will place you on a level with those who dispute concerning the highest place. Wherefore, as our Lord here says, it becomes him who makes the feast to arrange the order of sitting down. Thus in patience and love should we mutually bear ourselves, following all things decently according to order, not for external appearance or public display; nor should we seem to study or affect humility by violent contradiction, but rather gain it by condescension or by patience. For resistance or opposition is a far stronger token of pride than taking the first seat at meat, when we obtain it by authority.
About CSB. A personal translation of the New Testament, rendered directly from the public-domain Greek in a literary style — not a scholarly critical edition, and not for liturgical or doctrinal authority. It is one reader's work, offered for enjoyment; where it matters, weigh it against an established translation. (Placeholder text — final wording to come.)