{"slug":"khazarzar-didymus-the-blind-commentarii-in-ecclesiasten-5","id":"greek:khazarzar:khazarzar-didymus-the-blind-commentarii-in-ecclesiasten-5","title":"Commentarii in Ecclesiasten 5","title_source":"Commentarii in Ecclesiasten 5","author":"Didymus the Blind","genre":"commentary","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T18:32:17Z","cost_usd":0.008272},"source":{"registry_id":"greek:khazarzar:khazarzar-didymus-the-blind-commentarii-in-ecclesiasten-5","work_id":"khazarzar-didymus-the-blind-commentarii-in-ecclesiasten-5","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":68,"english_words":18248,"coptic_letters":0,"source_letters":69699,"commentary_units":0,"commentary_kinds":0,"derived_notes":0,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-didymus-the-blind-commentarii-in-ecclesiasten-5","status":"pass","blocking":[],"warnings":[],"stats":{"passages":68,"translated":68,"commentary_passages":0,"commentary_units":0,"english_words":18248,"source_letters":69695,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 68 narrative."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":68},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"51, ῥήματα ἐκκλησιαστοῦ υἱοῦ Δαυὶδ βασιλέως ̓Ισραὴλ ἐν ̓Ιερουσαλήμ. ὁ Σολομὼν ου τος ὁ ἐκκλησιάζων καὶ τοιαῦτα λέγων, α ἁρ μόζει ἐκκλησίᾳ εἰπεῖν, τοῦ \"Δαυὶδ υἱός\" ἐστιν. γέγονε δὲ μετὰ τὸν Σαούλ, ου ἡ βασιλεία διεβλήθη καὶ περιεγράφη. τοῦ \"βασιλέως\" τούτου τοῦ \"Δαυὶδ υἱός\" ἐστιν ὁ Σολομὼν κατὰ ἀμφοτέρους τοὺς τρόπους. διττῶς γὰρ \"υἱοί\" τινές εἰσίν τινων, \"κατὰ σάρκα\" καὶ διαδοχὴν καὶ κατὰ παίδευσιν. Παῦλος γοῦν λέγων ο τι \"διὰ τοῦ εὐαγγελίου ἐγέννησα ὑμᾶς\", “πατήρ εἰμι ὑμῶν”, \"κα ν γὰρ μυρίους ευ̣χητε παιδαγω γούς, ἀλλ' οὐ πολλοὺς πατέρας· διὰ γὰρ τοῦ εὐαγγελίου ἐγὼ ὑμᾶς ἐγέννησα\". ὁ Δαυὶδ ου ν ἀμφοτέρως πατήρ η ν τοῦ Σολομῶνος· καὶ \"κατὰ σάρκα\"–ἐξ αὐτοῦ γὰρ ευ̣σκεν τὴν διαδοχήν, \"Δαυὶδ δὲ ἐγέννησεν τὸν Σολομών\"–, ἀλλὰ καὶ κατὰ παίδευσιν η ν αὐτοῦ πατήρ· \"σοφὸς\" γάρ, εἰ καί τις υ̣λλος, καὶ αὐτὸ τοῦτο θεόσοφος ην ὁ Δαυίδ. λέγει γοῦν· \"τὰ αδηλα καὶ τὰ κρύφια τῆς σοφίας σου ἐδήλωσάς μοι.\" καὶ ειυ̣ τις λέγοι· “θρασύτερον ἁπάντων λ̣έ̣γ̣ει ἑαυτὸν ἐπαινῶν, οὐ π̣άν τως ἐστὶν τοιοῦτος”, ἀκούω ο τι καὶ ὁ θεὸς λέγει· \"ευ ρον Δαυὶδ τὸν τοῦ ̓Ιεσσαὶ αυ̣νδρα κατὰ τὴν καρδίαν̣ μου, ος ποιήσει πάντα τὰ θελήματά μου\". ὁ π̣ο̣ιητ̣ὴς δὲ \"τῶν θελημάτων\" τοῦ θεοῦ οι ον \"π̣ασῶ̣ν\" τῶν ἀρετῶν \"σοφός\", εἰ καί τις αυ̣λλος. αὐτῷ ὁ θεὸς \"τὰ αυ̣δηλα καὶ τὰ κρύφια τῆς σοφίας\" αὐτοῦ πεφανέρωκεν. γέγονεν δὲ κ̣α̣ὶ̣ Σολομὼν \"σοφός\", εἰ καί τις αλλος. γέγονεν αρα ἐκ σοφοῦ \"σοφὸς\" ωσπερ καὶ αυ̣νθρωπος ἐξ ἀνθρώπου. κ̣αὶ κατὰ τοὺς δύο τοίνυν τρόπους τῆς γενέσεως \"υἱὸς\" η ν ὁ Σολομὼν τοῦ \"Δαυίδ\".","english":"The words of Ecclesiastes, son of David, king of Israel in Jerusalem. This Solomon, who convenes the assembly and says such things as are fitting for an assembly to hear, is the \"son of David.\" He came after Saul, whose kingdom was slandered and circumscribed. Solomon is the \"son\" of this \"king,\" of \"David,\" in both senses. For there are two ways in which some are \"sons\" of others: \"according to the flesh\" and succession, and according to instruction. Paul, at any rate, says, \"Through the gospel I begot you,\" and \"I am your father,\" and \"For though you have countless guides, yet not many fathers; for through the gospel I begot you.\" David, then, was the father of Solomon in both ways: both \"according to the flesh\"—for from him came his succession, \"and David begot Solomon\"—but he was also his father according to instruction; for David was \"wise,\" if ever anyone else was, and in this very respect divinely wise. He says, at any rate, \"The hidden and secret things of your wisdom you have made known to me.\" And if someone should say, \"He speaks more boldly than all in praising himself, but he is certainly not such a man,\" I hear that God also says, \"I have found David the son of Jesse, a man after my heart, who will do all my will.\" And the doer of God's \"wills\"—that is, of \"all\" the virtues—is \"wise,\" if ever anyone else was. To him God has made manifest \"the hidden and secret things of his wisdom.\" Solomon too became \"wise,\" if ever anyone else did. He became, then, \"wise\" from a wise man, just as a man comes from a man. And so in both ways of generation Solomon was a \"son\" of \"David.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"ευ̣στιν δὲ μάλιστα, ἐν οι ς ἐκκλησιάζει, προηγουμένως τοῦ \"Δαυὶδ υἱός\", οὐ τοσοῦτον διὰ τὸ \"κατὰ σάρκα\", ο σον διὰ τὸ κατὰ τὴν παίδευσιν. οἱ γὰρ \"υἱεῖς\" τῶν σοφῶν καὶ αὐτοὶ οντες σοφοὶ γεννῶσιν αυ̣λλους. οὐ πάντως δὲ ὁ \"κατὰ σάρκα\" τινὸς ων \"υἱὸς\" γίνεται καὶ αὐτὸς πατήρ. πολλοὶ γοῦν \"υἱοὶ\" γενόμενοι οὐκ ἀπεδείχθησαν πατέρες. οἱ δὲ \"κατὰ πνεῦμα\" \"υἱοὶ\" καὶ αὐτοὶ γίνονται πατέρες. α λέγει ου ν, \"ῥήματα τοῦ ἐκκλησιαστοῦ\" Σολομῶνός εἰσιν· κατὰ γὰρ διαφόρους ἐπινοίας ὁ Σολομὼν ευ̣χει τὰς ὀνομασίας. \"ἐκκλησιαστὴς\" μέν, ο τε τοιαῦτα λέγει, α ἁρμόζει ἐκ κλησίᾳ τουτέστιν πλήθει· οὐδὲν δὲ ε τερόν ἐστιν ἐκκλησία η πλῆθος. κατὰ τοῦτο τὸ σημαινόμενον καὶ ὁ θεὸς λέγει τῷ Μωϋσῇ, \"ἐκκλησίασον τὸν λαὸν πρός με\", καὶ ̓Ιησοῦς το̣ίν̣υν, ο ταν λέγῃ \"τὰς παραβολὰς\" \"τοῖς ευ̣ξω\". ο τε οὐκ ἐκκλησιάζει, τότε \"κατ' ἰδίαν τοῖς ἰδίοις\" λαλεῖ καὶ λέγει \"τὸ μυστήριον\" τοῦτο ἐμοὶ καὶ τοῖς ἐ̣μο̣ῦ̣. ῃ δὲ ου ν ἐνταῦθα \"ἐκκλησιαστής\" ἐστιν–τὰ γὰρ μαθήματα σχεδὸν πάντα τ̣αῦτα̣, α ̣ δι' ο λου τοῦ βιβλίου αὐτοῦ λέγει, πτωχοῖς\" τὴν διάνοιαν λέγει–, λέγει τὰ \"πρόσκαιρα\" καὶ \"μάταια\" τετηφότας καὶ μεγάλα αὐτὰ νομίζοντας ει ναι καὶ περιμάχη̣τα. ἐν μὲν τ̣αῖς παροιμίαις–πρῶτον δὲ βιβλίον 1–2· τά ξει τοῦτο τοῦ προκειμένου–ἠθικῶν μ̣αθημάτων ἐστὶν διδά σκαλος. καὶ ἐπεὶ τὰ ἐξ ἑτοίμου νοήματα ταχὺ καταφρονεῖ ται, μετ' ἐπικρύψεως παροιμιωδῶς αὐτὰ λέγει. λέγει γοῦν· 6 \"αιυ̣σθησις δὲ ἀγαθὴ πᾶσιν τοῖς ποιοῦσιν αὐτήν\" καὶ \"ἀρχὴ σοφίας φόβος κυρίου\", \"ἀκούσατε παῖδες παιδείαν πατρός\". αἱ παροιμίαι ου ν ἠθικά ἐστ̣ι̣ν̣.","english":"But he is especially so in the respects in which he convenes the assembly, being preeminently the \"son of David,\" not so much because of the \"according to the flesh\" as because of the \"according to instruction.\" For the \"sons\" of the wise, being themselves also wise, beget others. But the one \"according to the flesh\" who is someone's \"son\" does not in every case himself become a father. At any rate, many who became \"sons\" were not shown to be fathers. But those who are \"sons\" \"according to the spirit\" themselves also become fathers. What he says now, \"the words of the Ecclesiastes,\" are Solomon's; for Solomon has the designations according to different conceptions. He is an \"Ecclesiastes\" when he says such things as are fitting for an assembly, that is, for a multitude; for an assembly is nothing other than a multitude. According to this meaning God also says to Moses, \"Assemble the people to me,\" and Jesus, then, when he says \"the parables\" \"to those outside,\" when he does not convene an assembly, then \"privately to his own\" he speaks and says, \"this mystery\" is for me and for those who are mine. But the one who is here now an \"Ecclesiastes\"—for almost all these teachings which he speaks throughout his whole book he speaks to the \"poor\" in understanding—he speaks of \"temporary\" and \"vain\" things, to those who are dazzled by them and think them to be great and worth fighting over. In the Proverbs—and this is the first book in order, preceding the present one—he is a teacher of ethical teachings. And since thoughts that are ready at hand are quickly despised, he speaks them proverbially with concealment. At any rate he says: \"and good sense is to all who do it,\" and \"the beginning of wisdom is the fear of the Lord,\" \"hear, children, the instruction of a father.\" The Proverbs, then, are ethical.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"ἐν δὲ τῷ ᾳυ̣σματι τῶν ᾀσμάτων τὰ ὑπὲρ τὰ φυσικά, τὰ ὑπερ κόσμια τὰ ἀνάγοντα εἰς τὰ ὑπερκός μια καὶ ὑπερουράνια λέγει. καὶ διὰ τοῦτο ἐκεῖ οὐδὲν πρόσκειται τὸ δεικνύον αὐτὸν ανθρωπον· οὐκ ειρηται \"υἱὸς Δαυὶδ τοῦ βασιλέως τοῦ ̓Ισραὴλ ἐν ̓Ιερουσαλήμ\"; ὑπερκόσμιος γάρ ἐστιν ἡ λεγομένη παίδευσις ἐν τῷ ᾳυ̣σματι τῶν ᾀσμάτων. ἐπερ· οὐκ\n\nη ν περισσὴ ἡ προσθήκη; μὴ γάρ· ἐν τῷ αὐτῷ βιβλίῳ ἀμφότερα κεῖται. ὁ ἐκκλησια στὴς φυσικὰ λέγει. λέγω, διττή ἐστιν ἡ φύσις τῶν ου̣ντων· \"ὁ θ̣ε̣ὸ)̣ς\"·ε̣...ε̣ ἐποίησεν \"ὁρατὰ καὶ ἀόρατα\". καὶ ταῦτα \"τὰ ὁρατὰ καὶ ἀόρατα\" διαστέλλων ἀ̣φ̣' ἑαυτῶν καὶ φανερῶν αὐτὸς ὁ ἀπόστολος λέγει· \"τὰ βλεπόμενα πρ̣όσκαιρα, τὰ δὲ μὴ βλεπόμενα αἰώνια.\" καὶ τὰ \"αἰώνια\" ου ν τὰ τῷ θεῷ ἐοικότα καὶ ἀνακείμενα πρὸς τ̣ὸν̣ θ̣εὸν καὶ τὰ \"πρόσκαιρα\" ευ̣χει τινὰ λόγον σοφόν, καθ' ο ν γέγονεν. καὶ α̣ὐτὰ γὰρ τὰ αἰσθητικὰ καὶ \"ὁρατὰ\" λόγῳ τινὶ σοφῷ γέγονεν. ἀμφοτέρων ουν χρῄζομεν διδασκαλίᾳ. τὸ πλεῖον μέρος ἐν τῷ ἐκκλησιαστῇ περὶ τῶν αἰσθητῶν καὶ ὁρωμένων οὐ μόνον κτισμάτων ἀλλὰ καὶ ἐπιτηδευμάτων λέγεται. ἐν δὲ τῷ ᾳυ̣σματι τῶν ᾀςμάτων πάντα νοητά εἰσιν, ἐφοπτικά, ὑπερουράνια. οὐδεὶς γοῦν, οὐδὲ ο̣ἱ αυ̣γαν \"πτωχοὶ\" τὴν διάνοιαν, ἐπὶ ῥητοῦ λαμβάνουσιν τὸ ᾳσμα τῶν ᾀσμάτων. μόνος Σερᾶς ὁ ̓Αριανὸς ου τως αὐτὸ ηυ̣θελεν ἑρμηνεύειν,... τὴν θυγατέρα τοῦ Φαραῶ ταύτην ευ̣λεγεν \"νύ̣μφην\" ει ναι ὑμνουμένην ἐν τῷ βιβλίῳ. κα̣ὶ̣ ἐξε̣τ̣άξαμεν αὐτὴ̣ν πολλάκις ῥητὰ προφέροντες, α ἐπὶ ῥητοῦ οὐ δύναται ληφθῆναι.","english":"But in the Song of Songs he speaks of things beyond nature, things beyond the world, things that lead up to what is beyond the world and beyond the heavens. And for this reason nothing is added there to show that he is a man; it is not said, \"son of David, king of Israel in Jerusalem.\" For the instruction spoken of in the Song of Songs is beyond the world. Since—was the addition superfluous? By no means; in the same book both are set down. The Ecclesiast speaks of natural things. I say that the nature of beings is twofold: \"God\" made \"things visible and invisible.\" And distinguishing these—\"the visible and invisible\"—from themselves and making them clear, the apostle himself says: \"the things seen are temporary, but the things not seen are eternal.\" And \"the eternal things\" are not the things that resemble God and are referred to God, while \"the temporary things\" have some wise reason according to which they came to be. For the perceptible and \"visible\" things themselves came to be by some wise reason. We therefore need instruction in both. The greater part of Ecclesiastes is spoken about perceptible and visible things—not only creatures but also practices. But in the Song of Songs all things are intelligible, uplifting, beyond the heavens. At any rate, no one—not even those \"poor\" in understanding—takes the Song of Songs in a literal sense. Only Seras the Arian wished to interpret it thus, ... he said that this daughter of Pharaoh was the \"bride\" hymned in the book. And we have examined it often, bringing forward literal expressions which cannot be taken in a literal sense.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"οταν γὰρ λέ γῃ οτι \"δύο μαστοί σου ὡς δύο νεβροὶ δορκάδος νεμόμενοι ἐν το̣ῖς κρίνοις, ε ως ου διαπνεύσῃ ἡ ἡμέρα καὶ κινηθῶσιν αἱ σκιαί\", πο̣ῖον κάλλος ευ̣χουσιν οἱ \"μαστοί\", ο ταν τούτοις παραβάλλονται; καὶ ἐπεὶ ἁπαξαπλῶς \"νεβροῖς δορκάδος\" παρα β̣άλλονται, διὰ τοῦτο λέγει· \"νεμομένοις ἐν το̣ῖς κρί νοις\"· αυ̣λλως γάρ εἰσιν, ο ταν \"νέμωνται ἐν τοῖς κρίνοις\". καὶ πολλά γέ ἐστιν ῥητά. ἐνταῦθα ου ν τὰ ὑπεραναβεβηκότα τὰ φυσικά, τὰ αἰώνια, α δεῖ σκοπεῖν τοὺς \"τὰ αυ̣νω\" βλέποντας, τοὺς \"θησαυρίζοντας ἐν οὐρανοῖς\". ἐπερ· ἐνταῦθα περὶ τῶν αἰσθητῶν μετ' αἰνι̣γ̣μοῦ λέγει; βούλεται διδάξαι ο τι καὶ τὰ αἰσθητὰ ὑπὸ προνοίας τοῦ̣ θεοῦ διοικεῖται καὶ ο τι τὰ ἐπιτηδεύματα π̣άντα τὰ περὶ τὰ \"ἀνθρώπινα\" \"μάταια\", μᾶλλον οὐχ ω στε παντάπασιν ἐκβληθῆναι· ἀ̣λλὰ σ̣υνκρίσει τῶν ὑπερκοσμίων βραχέα εἰσὶν ταῦτα. ἀμφότερα γὰρ καὶ \"τὰ βλεπόμενα\" καὶ \"τ̣ὰ μὴ βλεπόμενα\" \"θεοῦ ποιήματά\" εἰσιν· συνκρινόμενα δὲ \"τὰ βλεπόμενα\" πρὸς \"τὰ μὴ βλε̣πόμενα\" δόξαιεν αν \"ματαιότης\" ειναι. ἐπερ· ὡς πρὸς τοὺς προσέχοντας μόνοις \"τοῖς ὁρα τοῖς\"; ναί· πρὸς̣ τ̣ο̣ὺς μεγάλα ταῦτα ἡγουμένους ει ναι καὶ μη δὲν πλέον. καὶ ι να απο λ̣έξει χρησάμενος αι ς̣ τὴν νόησιν· οἱ λέγοντες \"φάγωμεν καὶ πίωμεν, αυυ̣ριον γὰρ ἀποθνῄσκομεν\" μόνα τὰ \"πρόσκαιρα\" τετήφασιν. οἱ \"ἀγαπῶντες τὸν κόσμον καὶ τὰ ἐν τῷ κόσμῳ\" μὴ λογιζόμε νοι ο τι \"ὁ κόσμος παράγεται καὶ ἡ ἐπιθυμία αὐτοῦ\" ἐπὶ \"ματαίοις\" ευ̣χουσι τὴν γνώμην. εἰ μέντοι συνκρίνηται τὰ ὁρώμενα τοῖς ἀοράτοις, κατὰ σύνκρισιν τὸ μηδὲν φαίνονται, οὐχ ἁπλῶς τὸ μηδέν.","english":"For when she says, \"Your two breasts are like two fawns of a gazelle, grazing among the lilies, until the day breathes and the shadows move,\" what beauty do the \"breasts\" possess, when these things are compared to them? And since they are simply compared to \"fawns of a gazelle,\" for this reason she says, \"grazing among the lilies\"; for they are otherwise [beautiful] when \"they graze among the lilies.\" And many things are indeed spoken. Here are the things that transcend nature, the eternal things, which those who look at \"the things above\" must contemplate, those who \"store up treasures in heaven.\" Is it that here he speaks about perceptible things with a riddle? He wishes to teach that even perceptible things are governed by the providence of God, and that all pursuits concerned with \"human things\" are \"vain,\" or rather not so as to be cast out entirely; but in comparison with supercosmic things these are small. For both \"the things seen\" and \"the things not seen\" are \"the works of God\"; but when \"the things seen\" are compared to \"the things not seen,\" they might seem to be \"vanity.\" Is it, then, in relation to those who attend only to \"the things seen\"? Yes; in relation to those who consider these things to be great and nothing more. And so that he may use a phrase for the understanding: those who say, \"Let us eat and drink, for tomorrow we die,\" have honored only \"the things of the moment.\" Those who \"love the world and the things in the world,\" not reckoning that \"the world passes away and its desire,\" have their mind set on \"vain things.\" If, however, the things seen are compared to the things unseen, by comparison they appear as nothing—not simply nothing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"καὶ ευ̣χω γε ἀπὸ τῆς γραφῆς τοιαῦτα δεῖξαι. ὁ α γιος ἐν οʹ καὶ βʹ ψαλμῷ πολλὰ εἰρηκώς, ει τα δείξας ο τι κατέγ̣νω τῶν λεχθέντων ὑπὸ τῶν φαύλων καὶ αὐτο̣ γέγονεν πρὸς τὴν θεωρίαν τούτων, λέγει· \"κτηνώδης ἐγενόμην παρὰ σοί\". οὐ καθάπαξ γέγονε̣ν ἀλλὰ \"παρὰ σοί\". καὶ πάλιν Μωϋσῆς· \"ἐγὼ δὲ αυ̣λογός εἰμι\", ὡς πρὸς σέ, τὸν λόγον τὸν ἀληθινόν· οὐδὲ γὰρ \"αυ̣λογον\" γενόμενον παιδευτὴν καὶ στρατηγὸν καὶ νομοθέτην ἐξελέγετο̣. κ̣αὶ τρόπον τινὰ καὶ τὸ \"ἐγὼ δέ εἰμι σκώληξ καὶ οὐκ αυ̣νθρωπος\" ταύτην ὑποβάλλει τὴν διά νοιαν, καὶ ὁ ̓Αβραὰμ· \"ἐπεὶ ἠρξάμην λαλῆσαι πρὸς τὸν κύριον, ἐγὼ δέ εἰμι γῆ καὶ σποδός\". ἐπερ· \"ῥήματα ἐκκλησιαστοῦ\" ἐκ προσώπου τοῦ συνγρα φέως; κυρίως μὲν ἐπὶ τῶν \"θεοπνεύστων γραφῶν\" συνγραφεύς ἐστιν τὸ πνεῦμα τὸ ὑποβαλὸν αὐτὸ̣ λαληθῆναι, ὑπηρετεῖται δὲ ὑπό τινος̣ σοφοῦ. οὐδὲ γὰρ τὸ πνεῦμα ἀοράτως ἐχάραξεν τὰ γράμματα καὶ τὰς λέξεις ευ̣θηκεν, ἀλλ' ἐνπ̣νεῖ ψυχῇ τινι ταῦτα. καὶ ηυ̣τοι αὐτός ἐστιν ὁ γράφων αὐτὰ ὁ Σολομὼν η τῶν σοφῶν τινες ευ̣γραψαν αὐτά. καὶ τάχα","english":"And I wish to demonstrate such things from the Scripture. The saint in the first and second psalm, having said many things, if he has shown that he condemned the things spoken by the wicked and himself also came to the contemplation of these things, says: \"I became like a beast before you.\" Not altogether did he become so, but \"before you.\" And again Moses: \"But I am slow of speech,\" as if in relation to you, the true Word; for he would not have been chosen as a teacher and general and lawgiver if he had become \"slow of speech.\" And in a certain way also the saying \"But I am a worm and not a man\" suggests this same meaning, and Abraham: \"Since I have begun to speak to the Lord, I am but earth and ashes.\" Since \"the words of the Ecclesiastes\" are from the person of the writer; properly, in the case of the \"divinely inspired Scriptures,\" the writer is the Spirit who suggested that it be spoken, but he is served by some wise man. For the Spirit did not invisibly engrave the letters and set down the words, but breathed them into some soul. And either he himself is the one who wrote them, Solomon, or some of the wise wrote them. And perhaps","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"μᾶλλον τούτῳ ἀρέσκομεν, ινα μὴ δόξῃ τις περὶ αὑτοῦ λέγειν τὸν λέγοντα ταῦτα. \"ῥήματα\" ου ν ἀντὶ τοῦ λόγοι \"ἐκκλησιαστοῦ\" εἰσιν. πολλαχῶς γὰρ τὰ \"ῥήματα\" διὰ̣ λ̣όγ̣ων λαμβάνονται. ὡς ευ̣στιν ο τε ων̣ λογ ε̣ λέγ̣ο̣υ̣σ̣ι̣ν̣ ε· πρὸς λόγον δι σ̣ι̣ν. τὸ ῥ̣ῆ̣μ̣α̣ λ̣έ̣γομεν τὴν β̣ραχυλογίαν μ̣α̣ τ̣ην δ̣ε̣ η̣σ̣ ν̣ α̣ι̣ λόγος, ο τα̣ν̣ πάλιν λ̣έ̣γῃ ῥῆμα ει εἰς τὸν εἰπόν̣τα̣· \"δ̣ώσε̣ι̣ κύριος ῥ̣ῆ̣μ̣α τοῖς εὐαγγελιζομένοις\", ογο δ̣ τ̣ ουδ ερι μα̣...· εἰπεῖν κύριος \"ἐγένετο πρὸς τὸν ̓Ιηρεμίαν\" υ νεκ... αὐτόν. καὶ δύναται ἐκ παραλλήλου, ο τι ἀπὸ τῶν βραχειῶν αυ̣ρχε ται ὁ μελετῶν τελείου λόγου πειραθῆναι, ἀντὶ τοῦ \"ῥήματα ἐκκλησιαστοῦ\" λόγοι \"ἐκκλησιαστοῦ\"· \"ἐκκλησιαστοῦ\" μὲν κατὰ τὴν ἐπίνοιαν τοῦ \"ἐκκλησιαστοῦ\". ὡς ευ̣στιν \"γνῶναι κατὰ σάρκα Χριστὸν\" καὶ \"μηκέτι\" \"κατὰ σάρκα\", ἐὰν αὐτὸς μάλιστα η ν ὁ \"ἐκκλησιαστὴς\" ὁ νῦν, ῃη̣ \"λαλ̣εῖ τὰς παραβολὰς\" τοῖς πολλοῖς \"τοῖς ευ̣ξω\" ὀχλεύουσιν, \"ἐκκλησιαστής\" ἐστιν. ῃ δὲ \"ἐπιλ̣ύει\" \"τὰς παραβολὰς\" ευ̣νδον \"τοῖς μαθηταῖς\" εἰσωτε ρικῷ λόγῳ, \"οὐκέτι\" \"ἐκκλησιαστής\" ἐστιν, ἀλλὰ Σολομὼν τὸ ᾳ σμα τῶν ᾀσμάτων ᾳυ̣δων, τοὺς ὑπερκοσμίους λόγους τοὺς ἀνάγοντας εἰς \"βασιλείαν οὐρανῶν\". ῥήματα ἐκκλησιαστοῦ. ει πον ο τι διττῶς λέγεται \"τοῦ Δαυὶδ υἱὸς\" καὶ κατὰ παίδευσιν καὶ κατὰ γένος. καὶ οὐχ ῃ \"υἱὸς\" αὐτοῦ ἐστιν λέγει ταῦτα, ἀλλ' ῃ \"υἱὸς\" σοφοῦ \"σοφός\", ἐπεὶ ἠδύνατο καὶ ὁ ̓Αβεσσαλὼν εἰπεῖν ταῦτα γεγονὼς μὲν καὶ αἰσθητὸς \"βασιλεὺς\" καὶ ἀπὸ τούτου.","english":"Rather, we please this one, so that no one may seem to speak about himself—the one saying these things. \"Words\" then, in place of \"discourses,\" are \"of the Ecclesiast.\" For \"words\" are taken in many ways through discourses, as it is possible that those who speak a discourse also [speak] with reference to reason. We call the \"word\" brevity, and again the discourse, whenever he says \"word\" to the one who said, \"The Lord will give a word to those who proclaim good news,\" ... the Lord said, \"It came to Jeremiah\" ... him. And it can be taken in parallel, that from brief things the one practicing begins to attempt a perfect discourse—in place of \"words of the Ecclesiast,\" \"discourses of the Ecclesiast\"; \"of the Ecclesiast\" according to the notion of \"the Ecclesiast.\" As it is possible \"to know Christ according to the flesh\" and \"no longer\" \"according to the flesh,\" if he himself is especially the \"Ecclesiast\" who now \"speaks parables\" to the many \"outside\" who are troubled, he is an \"Ecclesiast.\" But when he \"resolves\" \"the parables\" within \"for the disciples\" by an inner discourse, he is \"no longer\" an \"Ecclesiast,\" but Solomon singing the Song of Songs, the supramundane discourses that lead up into \"the kingdom of heaven.\" Words of the Ecclesiast. I said that \"son of David\" is spoken of in two ways, both according to instruction and according to lineage. And it is not as \"son\" of him that he says these things, but as \"son\" of a wise man, \"wise,\" since Absalom also could have said these things, having become both a perceptible \"king\" and from this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"διορατικοῦ δὲ \" ̓Ισραὴλ\" τοῦ ευ̣χοντος νοῦν ὁρῶντα θ̣εὸν \"βασιλεύς\" ἐστιν, τοῦ δὲ νοη̣τοῦ ̓Ισρ̣αὴ̣λ̣ \"βασι λεύς\" ἐστιν̣. καὶ οὐκ ἐν τῷ τυχόντι τόπῳ, ἀλλ' \"ἐν τῇ ̓Ιε ρουσαλὴμ βασιλεύς\"· βασιλεύσει δὲ καὶ ἐν τῇ \"ἀνωτέρῳ\", τῇ πνευματικῇ, τῇ ὁρώσῃ τὴν εἰρήνην π̣όλει. καὶ τοῦτο δὲ πρὸς τοῖς εἰρημένοις ευ̣τι λεχθήτω, ἐπεὶ πολλάκις τινὲς ψευδογραφοῦσιν βιβλία καὶ καταχρῶνται προς ηγορίαις. ὁ Κλήμης γοῦν πολλὰ λέγει ερ βιβλία ψευδ επίγρ̣αφα παρέστησεν διὰ πολλῶν· πολλὰ γὰρ καὶ ἀναγνοὺς καὶ μνημονεύων ὁ ἀνὴρ καὶ ἐπιστάμενος ευ̣δειξεν ο τι προσέθη καν βιβλίοις ἀλλοτρ̣ίοις τι̣νὲς ἀλλόκοττά τινα, ευ̣νιοι δὲ καὶ ο λους λόγους συντάξαντες ἀνέγραψαν. διὰ τοῦτο γοῦν καὶ ὁ ἡμέτερος λόγος ἀπαγορεύει τὴν ἀνάγνωσιν τῶν ἀποκρύ φων, ἐπεὶ πολλὰ ἐψευδογραφήθη. καὶ γράψας τις ἐπέγραψεν αὐτὸ εὐαγγέλιον εἰ τύχοι κατὰ Θωμᾶν η κατὰ Πέτρον. καὶ καλόν τις ἀρχαῖος ἐπίσκοπος ει πεν ἐκκλησιαστικός· \"διὰ τοῦτο\", φησίν, \"κωλύομεν τὴν ευ̣ντευξιν τῶν ἀποκρύφων διὰ τοὺς μὴ δυναμένους διαστέλλειν τὰ ἐν αὐτοῖς καταμι γέντα ὑπὸ αἱρεθικῶν\". καὶ λέγει καθόλου λόγον πρὸς τοὺς φιλονείκους καὶ λέγοντας ο τι δεῖ αὐτὰ ἀναγιγνώσκειν, καὶ λέγει· \"εἰ μὲν τὰ αὐτὰ λέγουσιν τοῖς δημοσιευομένοις, ευ̣χο μεν ἀναντιρρήτως τὰ δημοσιευόμενα καὶ οὐ προσδιαλαμβάνομεν αὐτοῖς τὰ δυνάμενα ἀντίρρησιν ευ̣χειν. εἰ δὲ τῷ ου̣ντι οὐ τὰ αὐτὰ τοῖς δημοσιευομένοις λέγουσιν, παραιτητέα αὐτὰ ἡγού μεθα.\" διὰ τὴν δυναμένην ου ν ἐκ ψευδεπιγραφίας ἀπάτην γενέσθαι κεῖται καὶ τὸ γένος καὶ ἡ ἀρχὴ καὶ τὸ ευ̣θνος καὶ ἡ πόλις·","english":"Israel\" of the discerning kind—the one who has a mind that sees God—has a \"king,\" and the intelligible Israel has a \"king.\" And not in any chance place, but \"in Jerusalem\" is the \"king\"; and he will reign also in the \"upper\" city, the spiritual one, the one that sees peace. And let this too be said in addition to what has been said, since often some falsely write books and misuse them for their own assertions. Clement, at any rate, says many things; he demonstrated through many examples that books are falsely inscribed; for the man, having read many and remembering and knowing them, showed that some added certain strange things to others' books, and some, having composed whole discourses, wrote them down. For this reason, then, our own discourse also forbids the reading of the apocrypha, since many things have been falsely written. And someone, having written something, inscribed it as a gospel, if it so happened, according to Thomas or according to Peter. And a certain good ancient bishop, a churchman, said: \"For this reason,\" he says, \"we prevent the reading of the apocrypha, because of those who are unable to distinguish the things mixed into them by heretics.\" And he states a general argument against the contentious, who say that it is necessary to read them, and he says: \"If indeed they say the same things as the publicly acknowledged writings, let us accept the publicly acknowledged writings without dispute and not add to them things that could provide grounds for dispute. But if in truth they do not say the same things as the publicly acknowledged writings, we consider that they must be rejected.\" Because of the deception that can arise from false inscription, both the race and the origin and the nation and the city are set down.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"συνδραμεῖν δὲ α μα πάντα ἀδύνατόν ἐστιν. ὁ Σολομὼν ου τος ὁ \"ἐκκλησια̣σ̣τή̣ς\", ῃ \"ἐκκλησιαστής\" ἐστιν, \"ῥήματα\" προφέρει \"υἱὸς\" ω ν \"τοῦ Δαυὶδ βασι λεὺς̣ ̓Ι̣σ̣ρ̣αὴ̣λ ἐν ̓Ι̣ε̣ρ̣ουσαλήμ\". καταλληλ β περὶ τῆς φύ σεως εἰπεῖν, ι να τῷ ευ̣χοντι νοῦν ὁρῶντα ὁμιλῶν ἀναβιβάσῃ̣ αυ̣̣λ̣λ̣ο̣υ̣ς διὰ τ̣ῶν αἰσθητῶν ἐπὶ τὰ νοητά. τῶν γὰρ \"θεοῦ ποιημάτων\" τὰ μὲν \"ὁρατά\", τὰ δὲ \"ἀόρατα\". καὶ τὰ μὲν \"ὁρατὰ\" \"πρόσκαιρά\" ἐστιν καὶ \"βλεπόμενα\", τὰ δὲ \"ἀόρατα\" \"αἰώνια\" τυγχάνει. ἐνταῦθα ου ν περὶ τῶν \"ὁρατῶν\" καὶ \"προσκαίρων\" ποιεῖ ται προηγουμένως τὸν λόγον· διὸ καὶ \"ματαιότητα ματαιο τήτων\" αὐτὰ ὠνόμασεν, οὐ\n\nκαθ' αὑτὰ λοιδορῶν αὐτά, ἀλλὰ παραθέσει τῶν νοητῶν καὶ ὑπερκοσμίων. πολλάκις γοῦν καὶ εἰσ αχθείς τις εἰς παίδευσιν καὶ ἐν τοῖς εἰσαγωγικοῖς ἀναστραφεὶς λόγοις καὶ ἐνεργήσας, ὡς ἐνδέχεται, καὶ προκόψας πολὺ ἐν αὐτοῖς, οταν εἰς τὴν ἀνωτέρω γένηται σοφίαν, λέγει “οὐδὲν ῃυ̣δειν πρότερον”. καὶ τὸ οὐδ̣ὲν ἐν συνκρίσει τῶν μειζόνων λέγεται. ἐὰν̣ ου ν περὶ τῶν \"ὁρατῶν\" δημιουργημάτων λέγῃ, τῆ̣ς διακοσμήσεως τοῦ κόσμου, \"ματαιότητα ματαιοτήτων\" αὐτὰ λέγει ὡς πρὸς τὴν νοητὴν οὐσίαν, ὡς πρὸς τὸν θεόν, ὡς πρὸς τοὺς \"ἀγγέλους\", τὰς \"ἀρχάς\", τὰς \"ἐξουσίας\"· καν λέ γηται \"ηλιος\" \"ὁρατός\", ὡς πρὸς τὸν \"τῆς δικαιοσύνης\" \"ματαιότης\" καὶ οὐδέν ἐστιν· καὶ ἐὰν λέγηται \"πέτρα\" αἰσθητὸς \"ποτίσασα\" τὸν τῶν ̓Ι̣ουδαίων \"λαὸν\" \"ἐν τῇ ἐρήμῳ\" ὡς πρὸς τὴν \"πνευματικὴν πέτραν\"–αυ τη \"δέ ἐστιν ὁ Χ̣ριστός\"–\"ματαιότης\" ἐστίν. οὐ λοιδορεῖ ου ν τὴν κτίσιν. ἐπερ· περὶ τῆς διακοσμήσεως ταύτης; οὐ πάντως μὲν περὶ τούτου·","english":"To run through all of them together is impossible. This Solomon, who is the \"Ecclesiastes\"—in that he is \"Ecclesiastes\"—utters \"words\" as \"son\" of \"David,\" \"king of Israel in Jerusalem.\" It is fitting to speak about his nature, so that by conversing with one who has a mind that sees, he may lead him up through things perceptible to things intelligible. For of the \"works of God,\" some are \"visible\" and some \"invisible\"; and the \"visible\" are \"temporary\" and \"seen,\" while the \"invisible\" happen to be \"eternal.\" Here, then, he makes his discourse primarily about the \"visible\" and \"temporary\" things; therefore he also called them \"vanity of vanities,\" not\n\nreviling them for their own sake, but by comparison with the intelligible and supramundane things. Often, indeed, someone who has been brought into instruction and has occupied himself with the introductory discourses and has worked, as far as possible, and has advanced greatly in them—when he comes to the higher wisdom, he says, \"I knew nothing before.\" And \"nothing\" is said in comparison with the greater things. If, then, he is speaking about the \"visible\" creations, the ordering of the world, he calls them \"vanity of vanities\" in relation to the intelligible essence, in relation to God, in relation to the \"angels,\" the \"principalities,\" the \"authorities.\" Even if the \"sun\" is called \"visible,\" in relation to the \"sun of righteousness\" it is \"vanity\" and is nothing; and if the perceptible \"rock\" is said to have \"given drink\" to the \"people\" of the Jews \"in the wilderness,\" in relation to the \"spiritual rock\"—\"and that rock is Christ\"—it is \"vanity.\" He does not, then, revile creation. But is he speaking about this ordering? Not altogether about this—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"οὐδὲ γὰρ ταῦτα \"τὰ πάντα\" ἐστίν, ἀλλὰ καὶ τὰ δι' αὐτῶν δηλούμενα. ἐὰν μὴ περὶ τῆς διακοσμήσεως μόνης ἐκλαβεῖν θέλ̣ωμεν τὸ \"ει δεν ὁ θεὸς πάντα ο σα ἐποίησεν, καὶ ἰδοὺ καλὰ λίαν\", οὐκ ἀφῄρηνται τῆς ἐλαττώσεως τὰ συνκρίσει μειζόνων λεγόμενα ὑποδεέστερα καὶ \"μάταια\"· καὶ λέγω γε· ὡς πρὸς τὰ προς τα νοητὰ καὶ \"ἀόρατα\" \"ποιήματα\" ἡ κτίσις ἡ τοῦ θεοῦ ἡ \"ὁρατὴ\" εὐτελής ἐστιν. αὐτὴ δὲ καθ' ἑαυτὴν μεγάλη ἐστίν· \"ἐκ μεγέθους\" γοῦν \"καλλονῆ̣ς̣ καὶ κτισμάτων ἀναλόγως ὁ γενεσιουργὸς αὐτῶν θεωρεῖται\". λέγ̣ω· πολλάκις εἰσὶν ἐπιστῆμαι διὰ συμβόλων δεικνύμεναι· καὶ αὐτά γε τὰ σύμβολα καθ' ἑαυτὰ μεγάλα ἐστίν, παρατιθέμενα δὲ τοῖς θεοῦ ῥήμασιν τοῖς διὰ υἱῶν δηλουμένοις φαίνονται βραχ̣ύτατα ει ναι. καὶ εἰ πᾶς λόγος βραχύτερός ἐστιν τοῦ θεοῦ ῥή̣ματος τοῦ διὰ υἱοῦ δηλουμένου, ἀλλ' οὐκ ηυ̣δη ο τι βραχύς ἐστιν· ὡς πρὸς ἐκεῖνο καθάπαξ ἐστὶν βραχύς. καν τοίνυν \"καλὰ λίαν\" η ν τὰ φαινόμενα ἐν τῇ διακοσμήσει, ἁπλ̣ῶς πρὸς τὰ ὑπερκόσμια τὸ οὐδέν εἰσιν. καὶ ι να ἐξ ἀποστολικοῦ λάβω· ὁ \"ποτιζόμενος γάλα\" διὰ τὸ \"νήπιος\" ειναι \"ἐν Χριστῷ\" καὶ \"σάρκινος\", λαμβάνει τι μετὰ τὸ \"γάλα\" τοῦτο. ἐπερ· ὡς πρὸς τίνας ου ν ὁ λόγος, τοὺς μεγάλα τὰ μηδὲν νομίζοντα̣ς η πρὸς τοὺς ἀναβεβηκότας; τοὺς ἐκκλησιαζομένους· ἐν τοῖς ἐκκλησιαζομένοις δέ εἰσιν αὐτὰ̣ ταῦτα τὰ εἰσαγόμενα παιδευόμενοι, καὶ αυ̣λλοι παιδευό μενοι αὐτά, ι να δι' αὐτῶν προβῶσιν ἐπὶ τὰ μείζονα. οὐκ ἐρεῖς ἐν ἑκάστῳ τόπῳ προβλήματος ει ναι καὶ ἀρχομένους καὶ τελειωθέντας;","english":"For not even these things are \"all things,\" but also the things made clear through them. If we do not wish to understand the \"God saw all things that he made, and behold, they were very good\" as concerning the ordering of the world alone, the things said to be inferior by comparison with greater things and \"vain\" are not deprived of diminution. And I say at least: in relation to the intelligible and \"invisible\" \"works,\" the \"visible\" creation of God is of little worth. Yet in itself it is great; \"from the greatness\" at any rate \"of beauty and of created things the Creator of them is proportionally contemplated.\" I say: often there are sciences shown through symbols; and the symbols themselves are in themselves great, but when compared with the words of God made clear through the Son, they appear to be very brief. And if every word is briefer than the word of God made clear through the Son, yet it is not simply brief; in relation to that it is once for all brief. Even if, therefore, the things that appear in the ordering of the world were \"very good,\" in simple comparison with the things above the world they are nothing. And that I may take an example from the apostolic writings: the one \"fed with milk\" because he is \"an infant in Christ\" and \"fleshly\" receives something after this \"milk.\" But in relation to whom is the word spoken—those who think great things are nothing, or those who have ascended? Those who are gathered in the church; and among those gathered in the church are those being taught these very things that are introduced, and others being taught them, so that through them they may advance to greater things. Will you not say that in each place of the problem there are both beginners and those who have been perfected?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"εἰσὶν δὲ ἀρχόμενοι, εἰσὶν δὲ καὶ ου τω τελειωθέντες, ὡς εἰς τὸ δεύτερον λοιπὸν ευ̣χειν μεταβῆναι· τοὺς μὲν ου ν διδάσκει καταφρονεῖν τῶν \"ματαίων\", τοὺς δὲ παιδεύει δι' αὐτῶν προβαίνειν καὶ ἐπὶ τὰ μείζω σπεύδειν, ω στε α ν εἰπεῖν· \"σκοπούντων ἡμῶν οὐ τὰ βλεπόμενα, ἀλλὰ τὰ μὴ βλεπόμενα\". πλὴν ἀμφότερα ὁ τοιοῦτος \"σκοπεῖ\". οταν διάφορα, μείζονα καὶ ἐλάττονα, τῷ αὐτῷ προσώπῳ λέ γηται, δοκεῖ ἀντικείμενα ει ναι. οὐ δύναται γοῦν α μα καὶ κα τὰ τὸν αὐτὸν καιρὸν̣ ἀμφοτέρων ἐν ἐπιστήμῃ ει ναι. οταν δὲ πρὸς πλῆθος λέγῃ–Παῦλος γοῦν γράφει Κορινθίοις, ο λῃ τῇ ἐκ κλησίᾳ· \"εὐχαριστῶ ο τι ἐν παντὶ ἐπλουτίσθητε ἐν αὐτῷ παν τὶ λόγῳ καὶ πάσῃ γνώσει\", οὐ λέγει· \"γάλα ὑμᾶς ἐπότισα, οὐ βρῶμα.\" οἱ \"γάλα ποτιζόμενοι\" \"μὴ δυνάμενοι\" \"βρῶμα\" δέ ξασθαι, ο τι \"ουυ̣πω δύνασθε\", οὐχ οἱ αὐτοί εἰσιν, οι ς λέγει ο τι \"εὐχαριστῶ οτι ἐν παντ̣ὶ ἐπλουτίσθητε\", ἐπεὶ ἀντικείμενά ἐστιν. ει τα πάλιν ἀποδεχόμενος ἐπὶ τελειότητι \"θ̣εοῦ σοφίαν\" λέγειν τοῖς τοιούτοις λέγει· \"ολως ἀκούεται ἐν ὑμῖν πορνεία καὶ τοιαύτη πορνεία, η τις οὐδὲ ἐν τοῖς ευ̣θνεσιν\"· καὶ ευ̣τι διαβάλλει ὡς \"ἀγνοοῦντας\" τὸν περὶ τῆς \"ἀναστάσεως\" λόγον καὶ τὴν θεωρίαν τῶν \"πνευματικῶν\" νοημάτων.","english":"There are those who are beginning, and there are those who have not yet been perfected, so as to pray to pass over to the second stage. Some he does not teach to despise \"vain things,\" but others he trains through them to advance and to press on toward greater things, so that one might say: \"While we look not at the things that are seen, but at the things that are not seen.\" Yet such a person \"looks at\" both. Whenever different things, greater and lesser, are said of the same person, they seem to be contradictory. At any rate, one cannot at the same time and at the same moment be in knowledge of both. But whenever he speaks to a multitude—Paul, for instance, writes to the Corinthians, to the whole church: \"I thank God that in everything you were enriched in him, in all speech and all knowledge\"—he does not say, \"I fed you with milk, not with solid food.\" Those \"fed with milk,\" \"not able\" to receive \"solid food,\" because \"you were not yet able,\" are not the same as those to whom he says, \"I thank God that in everything you were enriched,\" since these things are contradictory. Then again, when he receives them for perfection, he speaks of \"the wisdom of God\" to such people, saying: \"It is actually reported that there is sexual immorality among you, and of a kind that is not even among the Gentiles\"; and he goes on to reproach them as \"ignorant\" of the doctrine concerning the \"resurrection\" and of the contemplation of \"spiritual\" meanings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"ἰ πρὸς ενα ου ν καὶ τὸν αὐτὸν κατὰ τὸν αὐτὸν χρόνον ἐλέγετο, μαχόμενα ην· φω̣νῇ πλήθει ἀπαγγελλόμενα οὐκ εχει μάχη̣ν. ου τω καὶ τὰ ἐνταῦθα λεγόμενα ὑπὸ τοῦ \"ἐκκλησιαστοῦ\" τῇ ἐκκλησίᾳ· οὐ πά̣ντα τὰ ἀπαγγελλόμενα ἐν τῷ βιβλίῳ τούτῳ ἑνὶ καὶ τῷ α̣ὐτῷ̣ προσώπῳ ἐφαρμόσαι δεῖ, ἀλλὰ ο λῳ πλήθει ἐκκλησίας. πλὴν καὶ οἱ ὑπεραναβεβηκότες διὰ τῶν αἰσθητῶν παιδεύονται καὶ διὰ τοῦτο \"ἐκκλησιαστοῦ\" δέονται. οὐ λέγεις τοὺς \"μαθητὰς\" ̓Ιησοῦ ἐν τοῖς εν τοις \"ου̣χλοις\" \"τοῖς εξω\" παρεῖναι, ο τε \"αἱ παραβολαὶ\" ἐλέγοντο; μ̣ὴ ὡσαύτως ἐκινήθησαν· ἀμέλει γοῦν ε̣ἰς τὴν \"πνευματικὴν\" ̓Ιησοῦ εἰσβαλόντες \"οἰκίαν\" καὶ τῶν εἰσωτερι κῶν κατακούσαντες–λοιπὸν \"ἐρωτῶσ̣ι̣ν\" περὶ τῶν \"παρα βολῶν\"–\"εγνωσαν\" ο τι αυ̣λλο τι παρὰ τὴν λέξιν σημαίνεται απο τ̣ου ενιοι δὲ τάχα ἐκινήθησαν μόνον, αυ̣λλοι δὲ καὶ κα̣τέμεινα̣ν ἐν τῇ ἱστορίᾳ. περὶ ἑνὸς ου ν καὶ τοῦ αὐτοῦ προσώπου ἐὰν λέγῃ ταῦτα, μαχόμενά εἰσιν καὶ ἐναντία· ἐν δὲ πλήθει οι ον πόλεως η ἐκκλησίας η δήμου ουυ̣κ εἰσιν μαχόμενα. καὶ αὐτοῦ τοῦ ἀποστόλου φωνὴν λάβε· \"τοῖς ἀνόμοις\", λέγει, \"γέγονα αυ̣νομος, τοῖς ̓Ιουδαίοις ̓Ιουδαῖος, τοῖς πᾶσιν γέγονα πάν-τα\". μὴ ἑκάστῳ κατὰ τὴν αὐτὴν ω ραν \"πάντα\".","english":"If the same things were said to one and the same person at the same time, they would be contradictory; but when they are reported by a multitude of voices, they have no contradiction. So too with the things said here by the \"Preacher\" to the church: not all the things reported in this book must be applied to one and the same person, but to the whole multitude of the church. Moreover, even those who have advanced beyond are educated through perceptible things, and for this reason they need the \"Preacher.\" Do you not say that the \"disciples\" of Jesus were present among the \"crowds\" \"outside\" when the \"parables\" were being spoken? They were not moved in the same way; at any rate, having entered into the \"spiritual house\" of Jesus and having listened to the inner teachings—thereafter they \"ask\" about the \"parables\"—they \"knew\" that something other than the letter is signified by them. Some, then, were perhaps only moved, while others also remained in the history. If, then, he says these things about one and the same person, they are contradictory and opposed; but in a multitude, such as of a city or a church or a people, they are not contradictory. And take the voice of the apostle himself: \"To those without law,\" he says, \"I became as without law; to the Jews, as a Jew; to all, I have become all things.\" Not to each one at the same hour \"all things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"1,2ạḅ ματαιότης ματαιοτήτων ει πεν ὁ ἐκκλησιαστής. οὐ λέγει ο τι \"ει πεν\" ὁ Σολομών, ἀλλ' \"ὁ ἐκκλησιαστής\". οὐχ ο τι ε τερος καὶ ε τερός ἐστιν τῇ ὑποστάσει, ἀλλὰ τῇ ἐπι νοίᾳ· ῃ \"ἐκκλησιαστής\" ἐστιν, ταῦτα λελ̣άλ̣ηκεν. ἐπερ· ηυ̣ρκει; τὸ \"ματαιότης ματαιοτήτων, τὰ πάντα ματαιότης\"; τοῦτο λέγει· τῶν \"ματαίων\" ἐστὶν διαφορά· τὰ μὲν ἐπιτεταμένως ἐστὶν τοιαῦτα, τὰ δὲ οὐχ ου τως. κ̣ τ̣οῦ παραδείγματος οἱ τῶν \"ματαίων\" ἀρχὴν παι δεύσεως λαμβανο̣ντ μ σ̣ι̣ δ̣ε βαινων...·ο̣ τῶν αἰσθητῶν πάντες ἀντίλη̣μ̣ψ̣ιν ευ̣χ̣ομεν ε̣ ιν δε α̣ ουν - φιαι οὐκ ἐκβαίνουσαι τὰ αἰσθητὰ κακι̣ ε ου̣ \"ματαιοτήτων\" ἐπιτεταμένη \"ματαιότης\" \"μαται ότητός\" ἐστιν \"ματαιότης\", ὡς ἐὰν λέγῃς ἐπιστήμη ἐπιστημῶν, ἀρετὴ ἀρετῶν. εἰ καὶ διαφορὰν ευ̣χει ἡ \"ματαιότης\" τὴν ῥηθεῖσαν ὡς αυ̣ρτι πεῖραν λαμβάνουσιν τῶν ἐναντίων καὶ προκεκοφόσιν ἐν αὐ τοῖς, πλὴν \"τὰ πάντα ματαιότης\" ἐστίν. ἐπερ· περὶ τοῦ αὐτοῦ; περὶ ἀμφοτέρων, τῶν τε ἁπλῶς \"ματαίων\" καὶ τῶν \"ματαιο τήτων\" ου̣ντων \"ματαιοτήτων\". καὶ τὰ ἐπιτεταμένα ἐν τῷ \"μά ταια\" ει ναι καὶ τὰ η ττονα \"μάταια\" \"πάντα\" \"μάταιά\" εἰ σιν πρὸς αὐτὴν τὴν ἀλήθειαν. τὸ ἀρτίτοκον βρέφος καὶ τὸ παιδίον καὶ τὸ μειράκιον ἀτελῆ εἰσιν· πλὴν πρὸς τὸν βούπαιδα ἀτελῆ εἰσιν· πλὴν \"πάντα\" ἀτελῆ εἰσιν ὡς πρὸς τὸν ανδρα. ευ̣στιν σκοπὸς παιδεύσεως τὸ \"λαλῆσαι σοφίαν ἐν τοῖς τε λείοις\". \"μάταιά\" ἐστιν τῷ εἰρημένῳ τρόπῳ τὸ παιδεύειν τοὺς \" ̓Ιουδαίους\", \"ινα κερδήσῃ\" αὐτοὺς ὁ παιδεύων, καὶ τὸ \"ὑπὸ νόμον γίνεσθαι\" η \"ανομος γίνεσθαι\". ταῦτα διαφορὰν πολλὴν εχει πρὸς ἑαυτά.","english":"Vanity of vanities, said the Ecclesiastes. He does not say that Solomon said it, but the Ecclesiastes. Not that he is one person and another in substance, but in conception: the things he has spoken, he has spoken as the Ecclesiastes. Perhaps he had said enough with Vanity of vanities, all things are vanity? This is what he means: there is a difference among vanities; some are such in an intensified degree, others not so. And from the example, those who receive the beginning of instruction in vanities... but as we advance... of perceptible things we all have apprehension; but the sciences that do not go beyond perceptible things are not... an intensified vanity of vanities is a vanity of vanities, as if you were to say knowledge of knowledges, virtue of virtues. Even if vanity has the difference just mentioned, as those who are just now gaining experience of opposites and have advanced in them, nevertheless all things are vanity. Perhaps about the same thing? About both, both the simply vain things and the vanities that are vanities of vanities. And the intensified things in being vain, and the lesser vain things, all are vain in relation to the truth itself. The newborn infant and the child and the youth are imperfect; but in relation to the full-grown man all are imperfect. There is a goal of instruction: to speak wisdom among the perfect. In the manner stated, it is vain to instruct the Jews, so that the one instructing may gain them, and to become under the law or to become lawless. These things have a great difference among themselves.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"\"πάντα\" δὲ ὡς πρὸς τὴν ὀρ θὴν παίδευσιν, καθ' η ν δύναταί τις \"πάντα ανθρωπον παραστῆσαι τέλειον τῷ Χριστῷ\", \"τοῖς πᾶσιν γέγονεν\", ἐπεὶ \"τέλειός\" ἐστιν. πρὸς αὐτὸν πάντες οἱ αλ̣λ̣οι παιδευταὶ ἀτελεῖς εἰσιν. καν ὁ αὐτὸς ουν ολα εχῃ, αλλον αλλῃ ἐπινοίᾳ λαμβά νομεν. ἐπερ· οὐκ ευ̣λεγεν \"ματαιότητα ματαιοτήτων\" \"τὰ ὁρατὰ\" καὶ αἰσθητά; μὴ ὡσαύτως ὁρᾷ τὸν η λιον ὁ ἰδιώτης καὶ ὁ μαθη ματικός. καὶ τὸ μαθηματικῶς ἰδεῖν τὸν η λιον καὶ τὸ κατὰ φυσιολογίαν πολὺ ὑποβέβηκεν \"τοῦ θεοῦ τοῦ ἀοράτου\" καὶ τῆς γνώσεως τῆς \"παρὰ θεοῦ\". καὶ θεώρει· \"διότι τὸ γνωστὸν τ̣οῦ θεοῦ φανερόν ἐστιν\", ὁ \"τὴν δύναμιν τοῦ θεοῦ τὴν ἀΐδιον καὶ τὴν θειό τητα\" ἐκ τῶν \"νοουμένων\" καταλαμβάνων ὁμοίως τὰ ὁρώμενα καὶ αὐτὸ τὸ παραδεικνύμενον ἐξ αὐτῶν, λέγω δὴ τὴν θείαν \"δύναμιν\",\n\nἐκδέχεται. ἡ σπουδὴ ἡ περὶ τὰ \"μάταιά\" ἐστιν τὸ ου τω ζῆν καὶ ου τω πολιτεύεσθαι ὡς ἐν τοῖς ὁρωμένοις ἀναστρεφόμενον καὶ ἐν τῷ ὁρᾶν τὸν η λιον· ὡς πρὸς τὸ \"καθαρᾷ καρδίᾳ τὸν θεὸν ὁρᾶν\", \"μάταιά\" εἰσιν. καὶ ινα ἀπὸ τῶν γραφῶν ειυ̣πω· νενομοθέτηται \"περιτομή\"· καὶ οὐ πάντες ισασιν τὴν εννοιαν τῆς ῥητῆς \"περιτομῆς\"· αλλοι γὰρ αλλως αὐτὴν ἐκλαμβάνουσιν καὶ αἰτίᾳ διαφόρῳ· πλὴν ἡ ταύτης θεωρία καὶ κατάλημψις ὡς πρὸς τὴν \"ἐν καρ δίᾳ περιτομὴν\" \"ματαιότης\" ἐστίν. ἡ γὰρ \"ἐν καρδίᾳ περιτομή\" αυτη ἡ \"καθαρότης\", ἐκείνη ουυ̣. διὰ τί γίνεται; ἡ δὲ αἰσθητή, οι ως ἐὰν γ̣ένηται, διὰ τὴν πρωτότυπον γίνεται, καὶ ἡ μὲν διδασκαλίας ενεκα, ἐκείνη δὲ ενεκα τοῦ ἰδεῖν αὐτὴν καὶ κατ' αὐτὴν πεποιῶσθαι.","english":"But “all things” is spoken with reference to right instruction, according to which one is able “to present every man perfect in Christ”; he “has become all things” to all, since he is “perfect.” Compared with him, all other teachers are imperfect. And even if the same man has all things, we receive one man in one conception and another in another. For did he not call “vanity of vanities” the things that are visible and perceptible? The ordinary man does not see the sun in the same way as the mathematician. And to see the sun mathematically, and to see it according to natural philosophy, is far inferior to “the invisible God” and to the knowledge that is “from God.” And observe: “because that which is known of God is manifest,” the one who grasps “the everlasting power of God and the Godhead” from “the things that are understood” likewise receives the things that are seen, and that very thing which is indicated from them—I mean the divine “power.”\n\nThe pursuit of “vanities” is living thus and conducting oneself thus, as one who busies himself with things that are seen and in seeing the sun; compared with “seeing God with a pure heart,” these are “vanities.” And that I may speak from the Scriptures: “circumcision” has been legislated; and not all know the meaning of the literal “circumcision”; for different people take it differently and for different reasons. Nevertheless, the contemplation and comprehension of this, compared with the “circumcision in the heart,” is “vanity.” For the “circumcision in the heart” is this “purity,” whereas that other is not. Why does it come about? The perceptible one, if it does come about, comes about for the sake of the archetype; and the one is for the sake of instruction, the other for the sake of seeing it and being made conformable to it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"τίς περισσεία τῷ ἀνθρώπῳ ἐν παντὶ μόχθῳ, ῳ μοχθεῖ ὑπὸ τὸν ηλιον;... ελεγον ο τι ἐπιστήσας τῇ αἰςθητῇ διακοσμήσει λέγει καὶ τοῖς σπουδαζομένοις καὶ ἐπιτηδευ̣ομένοις τοῖς \"ἀνθρώποις\"· νῦν ουν περὶ τῶν σπουδαζομένων τοῖς \"ἀνθρώποις\" λέγει ἐπιτηδευμάτων. καὶ λέγει οτι τί πλέον εχει ὁ \"μοχθῶν ὑπὸ τὸν ηλιον\"; μ̣ὴ γὰρ ὁ σπεύδων συναγαγεῖν πλοῦτον ἐκ τοῦ συναγαγεῖν πλοῦτον πλέον τι εχει· ῃ \"ανθρωπός\" ἐστιν, μένει θνητός, δεχόμενος νόσους, ὑποκείμενος πάθεσιν. καὶ φανερά ἐστιν ταῦτα καὶ ἐξ αὐτῆς τῆς αἰσθήσεως ο τι οὐδὲν πλέον ευ̣χουσιν οἱ πλουτοῦντες τῶν ἐπαιν̣ο̣υ̣μέ̣ν̣ω̣ν κατὰ τὰ φυσικά. μὴ γὰρ \"πολ̣υχρονιώτε̣ρ̣οι\" γίνον ται. οἱ πλούσιοι κα̣ὶ̣ ο̣ἱ̣ πένητες ἐν ταὐτοῖς εἰσιν, τα χέως παρερχόμενοι τὸν βίον καὶ ἐπιμένοντες οὐ πολὺν χρό νον. \"ἐν παντὶ\" ου ν \"ῳ μοχθεῖ ὁ ανθρωπος ὑπὸ τὸν η λιον\" οὐδὲν πλέον εχει, οὐ γίνεται αὐτῷ προσθήκη φύσεως. ὁ δὲ \"μοχθῶν\" καὶ σπουδάζων περὶ ἐκεῖνα τὰ ἀνάγοντα εἰς τὰ \"αἰώνια\", εἰς τὰ \"μὴ βλεπόμενα\", πλέον τι εχει· ἐξ \"ἀνθρώπου\" γίνεται θεὸς καὶ ἐξ ὀλιγώρου καρτερὸς καὶ ἐκ δειλοῦ ἀνδρεῖος. ἐπερ· τί ευ̣χει πλέον ὁ \"μοχθῶν\"; \"ὑπὸ τὸν η λιόν\" ἐστιν ὁ ταύτην ευ̣χων τὴν ζωήν. οἱ γὰρ \"ἐν οὐρανοῖς ευ̣χοντες τὸ πολίτευμα\" ὑπὲρ \"τὸν η λιον\" τὸν αἰσθητὸν γεγένηνται... ἀποστραφέντες τὰ \"πρόσκαι ρα\" καὶ ἐν τοῖς \"αἰωνίοις\" γεγενημένοι τοῖς μὴ φαινομένοις ὑπὲρ \"τὸν η λιόν\" εἰσιν. οὐ λέγω ὑπὲρ \"τὸν ηλιον\" τοῦτον, οτι μείζονές εἰσιν, ἀλλὰ \"αυ̣νω\" τὴν ζ̣ω̣ὴν εχουσιν. ὁ ἀὴρ \"ὑπὸ τὸν ηλιόν\" ἐστιν καὶ ἡ γῆ.","english":"What excess is there for man in all the toil with which he toils under the sun?... He was saying that, having turned his attention to the sensible order, he speaks also of the things pursued and practiced by \"men\"; now, therefore, he speaks about the pursuits pursued by \"men.\" And he says: what more does the one \"who toils under the sun\" have? For does the one who hastens to gather wealth have anything more from gathering wealth? Insofar as he is a \"man,\" he remains mortal, receiving diseases, subject to passions. And these things are evident even from perception itself: that those who are rich have nothing more than those who are praised for natural things. For they do not become \"longer-lived.\" The rich and the poor are in the same condition, swiftly passing through life and remaining no long time. \"In all,\" therefore, \"with which man toils under the sun,\" he has nothing more; no addition of nature comes to him. But the one who \"toils\" and is zealous for those things that lead up to \"eternal\" things, to \"things not seen,\" has something more: from a \"man\" he becomes a god, and from weak strong, and from cowardly brave. Since—what more does the one who \"toils\" have? \"Under the sun\" is the one who has this life. For those who \"have their citizenship in the heavens\" have come to be above the sensible \"sun\"... having turned away from \"temporary\" things and having come to be in the \"eternal\" things that do not appear, they are above the \"sun.\" I do not say above this \"sun,\" that they are greater, but they have their life \"above.\" The air is \"under the sun,\" and the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"οἱ κατὰ τὴν γῆν τοίνυν καὶ̣ τὸν ἀέρα ζῶντες καὶ βιοῦντες \"ὑπὸ τὸν η λιόν\" εἰσιν. οὐ γὰρ μαίνομαι, ω ς τινες λέγουσιν, οτι ὁ \"ανθρωπος\" \"μείζων\" ἐστιν τοῦ \"ἡλίου\". τοῦτο λέγουσιν, ο τι δοῦλος, φη σ̣ίν, ἐστιν \"τοῦ ἀνθρώπου\". οὐ πάντως δὲ \"δουλεύων\" \"ἐλάττων\" ἐ̣στὶν ἐκείνου, ῳ \"δουλεύει\". Παῦλος δὲ γράφει ο τι \"ἑαυτοὺς δὲ δούλους ὑμῶν διὰ Χριστόν\"· μὴ γάρ, εἰ δοῦλοί εἰσιν τῶν παιδευομένων οἱ παιδευταί, \"ἐλάτ τους\" αὐτῶν εἰσιν. ἀγαθῇ προαιρέσει τοῦτο πράττουσιν· \"τῇ ἀγάπῃ δουλεύουσιν ἀλλήλοις\" οἱ αγιοι.\n\nγενεὰ πορεύεται καὶ γενεὰ ερχεται, καὶ ἡ γῆ εἰς τὸν αἰῶνα εστηκεν. τοῦτο λέγει· οὐδεὶς τῶν \"μοχθούντων ὑπὸ τὸν ηλιον\" περισσόν τι εχει, ωστε παραμεῖναι μέχρι τῆς \"συντελείας\" τοῦ \"κόσμου\". ἐκ διαδοχῆς ὑφίστανται οἱ ανθρωποι· τῶν δὲ θεοῦ δημιουργημάτων ταῦτα δὲ συνεχῆ εἰσιν καὶ ἀδιάστατα, τὰ δὲ διεστηκότα καὶ ἐκ διαδοχῆς εχοντα τὴν υπαρξιν· οι ον ὁ ηλιος, ἀφ' ου γέγονεν καὶ ἐς οσον θέλει αὐτὸν ὁ θεός, ὁ αὐτός ἐστιν. ἐὰν δὲ λέγω πάλιν τὸν ανθρωπον ἀεὶ μένειν, οὐχ ενα καὶ τὸν αὐτὸν λέγω, ἀλλ' ολην τὴν διαδοχήν. ουτω καὶ περὶ τῶν αλλων θνητῶν ζῴων καὶ φυτῶν· ἡ πρώτη \"γενεὰ πορεύεται\" εἰς θάνατον, αλλη \"ερχεται\" γεννωμένη. ἀλλ' \"ἡ γῆ εἰς τὸν αἰῶνα ε στηκεν\". \"εἰς τὸν αἰῶνα\" δὲ τοῦτον","english":"Those, then, who live and pass their lives on the earth and in the air are \"under the sun.\" For I am not mad, as some say, because \"man\" is \"greater\" than the \"sun.\" They say this because, he says, he is a slave \"of man.\" But one who is \"serving\" is not in every case \"less\" than the one whom \"he serves.\" Paul writes that \"we made ourselves slaves of you for Christ's sake\"; for let no one suppose that, if teachers are slaves of those being taught, they are \"less\" than they. They do this with a good purpose; the saints \"serve one another in love.\"\n\nA generation goes and a generation comes, and the earth stands forever. He says this: no one of those \"toiling under the sun\" has anything left over, so as to remain until the \"consummation\" of the \"world.\" Human beings come into existence by succession; but of God's creations, some are continuous and without interval, while others are separated and have their existence by succession. The sun, for instance, from the time it came to be and for as long as God wills it, is the same. But if I say again that man always remains, I do not mean one and the same man, but the whole succession. So too with the other mortal living things and plants: the first \"generation goes\" to death, another \"comes\" as it is born. But \"the earth stands forever.\" And this \"forever","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"λέγει, περὶ ου λέγεται· \"συντέλεια τοῦ αἰῶνος\". κατὰ ἀναγωγὴν δὲ λέγομεν τοῦτο· πολλαχοῦ τῶν θείων παιδευμάτων ἑτέρως λέγεται ἡ \"γενεά\". ὡς τὸ \"γενεὰ σκολιὰ καὶ διεστραμμένη\"· λέγει δὲ τὴν ̓Ιουδαϊκήν. καὶ \"ἀν αγγελήσεται τῷ κυρίῳ γενεὰ ἡ ἐρχομένη\", ἡ ἀπὸ τῶν ἐθνῶν. λέγει ουν οτι ἡ παλαιὰ ἡ ̓Ιουδαϊκὴ \"πορεύεται\", \"ερχεται\" δὲ ἀντ' αὐτῆς ἡ κληθεῖσα ὑπὸ τοῦ σωτῆρος διὰ τοῦ εὐαγγελίου καὶ ἐπ' αὐτῆς τῆς \"γῆς\", καθ' ην διατρίβουσιν ἡ ἀπελθοῦσα καὶ ἡ \"ἐρχομένη\", \"εἰς τὸν αἰῶνα\" μένει. ευ̣σ τιν̣ δ̣ὲ̣ αυ τη ἡ \"θεόπνευστος γραφή\". ἐπερ· τί ου ν πρὸς τὸ \"τίς περιςσεία ἐν παντὶ μόχθῳ\"; ε̣ἰ̣ς̣ αλλο θεώρημα ἑ̣ρμη̣ν̣ε̣υ̣θέν, ἐὰν πρὸς τὴν ἱστορίαν αὐτὰ λαμβάνῃς, τοῦτο λέγει οτι, ἐπεὶ \"γενεὰ πορεύετ̣αι\", καὶ \"γενεὰ ερχεται\"– \"πορεύεται\" δὲ ἡ θανάτῳ φθειρομένη, \"ερχεται\" δὲ̣ ἡ γεννωμένη–, οὐδὲν πλέον ε ξει ὁ ανθρωπος ἐκ τοῦ \"μοχθεῖν\", η ἀπέρχεται η \"ευ̣ρχεται\". καὶ ἡ γῆ εἰς τὸν αἰῶνα εστηκεν. τοῦτο λέγει ο τι ἡ \"γῆ\" αυ τη, ἐφ' η ν διατρίβουσιν αἱ διαδοχαὶ τῶν γενομένων, μένει μέχρι \"τῆς συντελείας\", \"ε ως αν παρέλθῃ\" μετὰ τοῦ \"οὐρανοῦ\"· \"εἰς τὸν αἰῶνα\" τοῦ αἰῶνος \"εστηκεν\" τοῦτον· καὶ εἰ \"συντέλεια\" γίνεται, καὶ περιγράφεται ὁ \"αἰών\".","english":"He says this concerning that of which it is said, \"the consummation of the age.\" But we speak this by way of elevation: in many places of the divine teachings \"generation\" is spoken of in another way, as in \"a crooked and perverse generation\"—and he means the Jewish one. And \"a generation to come shall be announced to the Lord,\" the one from the nations. He says, then, that the old Jewish generation \"passes away,\" and \"comes\" in its place the one called by the Savior through the gospel, and upon this very \"earth\" on which they spend their lives—the one that has departed and the one that is \"coming\"—it remains \"forever.\" And this \"God-inspired Scripture\" is something of this sort. Since, then, what is this in relation to \"what abundance is there in all toil\"? It has been interpreted toward another contemplation: if you take these things according to the history, he says this—that since \"a generation passes away\" and \"a generation comes\" (and the one destroyed by death \"passes away,\" while the one being born \"comes\"), man will have nothing more from \"toiling\" than that he departs or comes. And the earth stands forever. He says this: that this \"earth,\" on which the successions of those who have come to be spend their lives, remains until \"the consummation,\" \"until\" it \"passes away\" together with \"heaven\"; \"forever\" of the age \"it stands\"—this one; and if a \"consummation\" takes place, the \"age\" also is brought to its end.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"καὶ ἀνατέλλει ὁ η λιος καὶ δύνει ὁ η λιος καὶ εἰς τὸν τόπον αὐτοῦ ε λκει. ευ̣λεγον ο τι διχῶς ἐκλαμβάνεται τὰ \"μάταια\" καὶ ἡ \"ματαιότης τῆς ματαιότητος\", απαξ μὲν ἐπὶ τῆς διακοσμήσεως τῆς αἰσθητῆς, ἑτέρως δὲ ἐπὶ τῶν ἐπιτηδευμάτων τῶν ἀνθρωπίνων. ει πεν τὰ περὶ τῶν ἐπιτηδευμάτων λέγων ο τι οὐδὲν \"περισσείας\" ευ̣χει ὁ \"μοχθῶν ὑπὸ τὸν η λιον\", ἀλλὰ τοῖς̣ αὐτοῖς ὑπόκειται, οι ς καὶ ὁ μὴ \"μοχθῶν\". λοιπὸν περὶ τῆς ὁ̣ρ̣ωμένης κτίσεως λέγει, η ς καὶ ὁ ἀπόστολος λέγει· \"τὰ βλεπόμενα πρόσκαιρα\"· καὶ λέγει· \"ὁ ηλιος ἀνατέλλει καὶ δύνει\", καὶ οὐδὲν πλέον. πάλιν ἑξῆς τοῦτο γίνεται· καὶ \"ἐπ̣ὶ κύκλους αὐτοῦ ἐπιστρέφει\", \"κυκλοῖ πρὸς βορρᾶν\", ευ̣ρχεται εἰς \"νότον\" καὶ \"κυκλοῖ κυκλῶν τὸ πνεῦμα\" καὶ \"ἐπὶ κύκλους αὐτοῦ ἐπιστρέφει\". \"πνεῦμα\" δὲ νῦν λέγει ηυ̣τοι τὴν ὡσανεὶ ψυχὴν τοῦ \"ἡλίου\" η αὐτὸν τὸν \"η λιον\". λοιπὸν αυ̣κουε· τινὲς τῶν ἐπιπολαιοτέρων ἀνθρώπων καὶ μὴ φυσιολογούντων μηδὲ τὰ αἰσθητὰ ποιησάντων μηδὲ τὰ ἀνθρώ πινα πράγματα οιυ̣ονται ο τι οὐ κατὰ περιστροφὴν κυκλικὴν ὁ \"ηλιος\" ἀνύει τὴν πορείαν ἑαυτοῦ, ἀλλὰ ουτω λέγουσιν· ενθεν, λέγει, ερχεται καὶ ἀνακάμπτει καὶ ὑπάγει \"εἰς τὸν τό πον\". ω δε δὲ λέγει ο τι \"ἐπὶ κύκλους αὐτοῦ\" \"πορεύεται\". ἐν τῷ υ̣Εσδρᾳ δὲ τοῦτο ευ̣τι σαφέστερον τὸ θεώρημα φυσι κὸν ο ν ἀποδείκνυται· \"μεγάλη ἡ γῆ καὶ ὑψηλὸς ὁ οὐρανὸς καὶ ταχὺς τῷ δρόμῳ ὁ η λιος, καὶ στρέφεται ἐν τῷ κύκλῳ τοῦ οὐρανοῦ καὶ πάλιν ἀνατρέχει εἰς τὸν ἑαυτοῦ τόπον ἐν μιᾷ ἡμέρᾳ.\" τοῦτο λέγει ου ν·","english":"And the sun rises and the sun sets, and to its place it draws. They said that \"vanities\" and \"vanity of vanities\" are taken in two ways: once with reference to the sensible order of the world, and differently with reference to human pursuits. He said the things concerning pursuits, saying that the one who \"toils under the sun\" has nothing of \"surplus,\" but is subject to the same things as the one who does not \"toil.\" Hence he speaks concerning the visible creation, of which the apostle also says: \"the things that are seen are temporary\"; and he says: \"the sun rises and sets,\" and nothing more. Again, next this happens: and \"upon its circles it returns,\" \"it circles toward the north,\" it comes to the \"south,\" and \"it circles, circling the spirit,\" and \"upon its circles it returns.\" And by \"spirit\" he now means either, as it were, the soul of the \"sun,\" or the \"sun\" itself. Hence hear: some of the more superficial men, who neither inquire into nature nor have made a study of sensible things nor of human affairs, think that the \"sun\" does not accomplish its course by a circular revolution, but they speak thus: from here, he says, it comes and turns back and goes \"to the place.\" But he does not say that it \"travels upon its circles.\" In Esdras this physical theorem is shown more clearly: \"Great is the earth, and high is the heaven, and swift in its course is the sun, and it turns in the circle of heaven and again runs back to its own place in one day.\" This, then, he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"εἰ καὶ ευ̣χει τι περικαλλὲς τὸ θεώρημα τοῦτο φυσικὸν ο ν τὸ κατὰ τὸν \"ηλιον\", ἀλλὰ καὶ αὐτό, ἐπεὶ α̣ἰσθ̣ητόν ἐστιν καὶ τῆς ω δε διακοσμήσεως, \"ματαιότης ματαιοτήτων\" ἐστὶν ὡς πρὸς τὴν \"αυ̣νω\" διακόσμησιν, ὡς πρὸς τὸν \"η λιον τῆς δικαιοσύνης\". ὁ \"η λιος τῆς δικαιοσύνης\" \"ἀνατέλλει\" ἐν ψυχῇ· ἡ ἀρχὴ δὲ τῆς ἀνατολῆς αὐτοῦ εἰσαγωγικώτερά ἐστιν καὶ φωτισμὸς εἰσαγωγικώτερος. οταν δὲ στραφῇ περὶ ολην τὴν ψυχὴν καὶ ολην αὐτὴν φωτίσῃ ὡς μηδὲν λοιπὸν εξω φωτὸς ειναι, τότε γέγονεν ἐν τελείῳ φωτισμῷ. \"δύνει\" γὰρ πολλάκις, ινα αυθις \"ἀνατείλῃ\"· κατὰ γὰρ προκοπὴν δύσις γίνεται καὶ ἀνατολή. καὶ η νωται ἡ δύσις καὶ ἡ ἀνατολὴ σχέσει λαμβανομένη· ὁ̣ δ̣εύ̣τ̣ερος̣ μὲν πρὸς τὸν προλαβόντα φωτισμὸν δύσις ἐστίν, ἀνατολὴ δὲ πρὸς τὸν ἀρχόμενον. ἀνατέλλων αὐτὸς ἐκεῖ ἐκπορεύεται πρὸς νότον καὶ κυκλοῖ πρὸς βορρᾶν. τὰ κλίματα\n\nλέγει, α περιέρχεται. ἀπὸ τῶν ἀνέμων τὰ κλίματα σημαίνεται. ἀμέλει γοῦν οἱ μετροῦντες τὴν γῆν λέγουσιν ο τι καὶ ἐπὶ \"βορρᾶ\" τόδε. τοῦτο ουν λέγει ο τι καὶ τὸ δυτικὸν καὶ τὸ μεσημβρινὸν καὶ τὸ ἑσπερινὸν κλῖμα διαπορεύεται, καὶ ου τως ερχεται \"εἰς τὸν τόπον\" τὸν \"ἑαυτοῦ\" κυκλικῶς φερόμενος. καὶ τάχα \"πνεῦμα\" αὐτὸν ὠνόμασεν διὰ τὴν ὀξύτητα τοῦ δρόμου· οὐδὲν δὲ ὀξύτερον πνεύματός ἐστιν. κυκλοῖ κυκλῶν πορεύεται τὸ πνεῦμα. ειπον δὲ ο τι τὸ \"πνεῦμα\" η διὰ τὴν ταχυτῆτα τῆς φορᾶς η διὰ τὸ εχειν καὶ τὸν \"ηλιόν\" τι οἱονεὶ νοῦν καὶ ψυχήν· καὶ τοῦτο σημαίνει διὰ τῆς τοῦ \"πνεύματος\" προσηγορίας. καὶ ἐπὶ κύκλους αὐτοῦ ἐπιστρέφει τὸ πνεῦμα.","english":"Even if this physical contemplation concerning the sun has something very beautiful about it, nevertheless this too, since it is perceptible and belongs to this order of the world, is \"vanity of vanities\" in relation to the order above, in relation to the \"sun of righteousness.\" The \"sun of righteousness\" \"rises\" in a soul; and the beginning of its rising is more elementary and its illumination more elementary. But when it turns around the whole soul and illuminates the whole of it, so that nothing remains outside the light, then it has come to be in perfect illumination. For it \"sets\" often, in order that it may \"rise\" again; for according to progress there comes a setting and a rising. And the setting and the rising are taken in relation: the second, in relation to the illumination that came before, is a setting, but a rising in relation to the one that is beginning. Rising, it there goes forth toward the south and circles toward the north. The regions\n\nhe means, which it traverses. The regions are signified by the winds. At any rate, those who measure the earth say that this too is toward the \"north.\" This, then, is what he says: that it passes through the western and the southern and the evening region, and thus comes \"to its own place,\" being carried in a circle. And perhaps he called it \"spirit\" because of the swiftness of its course; for nothing is swifter than spirit. Circling, it goes around in a circle—the spirit. And I said that the \"spirit\" is so called either because of the speed of its motion or because the \"sun\" also has something like a mind and a soul; and this he signifies through the appellation \"spirit.\" And the spirit returns to its circles.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"\"ἐπὶ τοὺς ἑαυτοῦ κύκλους\" \"πορεύεται τὸ πνεῦμα\", ἐπεὶ καθ' ἑκάστην ἡμέραν ενα ποιεῖται \"κύκλον\". πολλαί εἰσιν ἡμέραι τοῦ ἐνιαυτοῦ, πολλοί εἰσιν οἱ \"κύκλοι\". ἀμέλει γοῦν ἀεὶ ε̣ις ὁ περιερχόμενος τὸν οὐρανὸν καὶ στρεφόμενος ἐν τῷ \"κύκλῳ\" αὐτοῦ τεταγμένῳ τὰς αὐτὰς ἐτησίους ωρας ποιεῖ· μὴ γάρ εἰσιν μείζους καὶ ἐλάττονες. καν γὰρ λέγωμεν οτι τὸ εαρ τοῦτο χειμερίζει η μεθοπωρίζει τὸ θέρος, εἰς τὴν τοῦ ἀέρος σκοποῦμεν φύσιν· ἐπιτεταγμένως τοὺς αὐτοὺς ποιεῖ̣ δρόμους, τὰς αὐτὰς ἡμέρας καὶ τοὺς αὐτοὺς μῆνας. πάντες οἱ χείμαρροι πορεύονται εἰς τὴν θάλασσαν, καὶ ἡ θάλασσα οὐκ εσται ἐμπιμπλαμένη·εἰς τόπον, ου οἱ χείμαρροι πορεύονται, ἐκεῖ αὐτοὶ ἐπιστρέφουσιν τοῦ πορευθῆναι. καὶ τοῦτο πάλιν πρότερον καθ' ἱστορίαν ἐκδεκτέον. οἱ \"χείμαρροι\" ουυ̣κ εἰσιν αὐτογενεῖς ποταμοί, οὐκ ἀπὸ πηγῆς εχοντες τὴν ἀρχὴν ἀλλὰ ἀπὸ ὑετῶν. \"πάντες\" ου νου τοι ῥέουσιν \"εἰς τὴν θάλασσαν\" καὶ ἡ \"θάλασσα\" οὐ π̣λέον τι υ δωρ φαίνεται ευ̣χουσα παρὰ τὸ ῥεῦμα τῶν \"χειμάρρων\". παρέμιξεν ου ν ὡς κατὰ τὴν ἱστορίαν βίαιόν τι, ι να καὶ ἀν αγωγὴν λάβῃ ὁ λόγος. καὶ οὐ ψιλὸν τοῦτο, τέθηκεν αλλο τι· \"οἱ χείμαρροι\" \"εἰς τόπον\", ὁπόθεν ὁρμῶνται, πάλιν ἀνακάμπτουσιν, οπερ οὐ γίνεται κατὰ ἱστορίαν. ομως δέ, ἐπεὶ καὶ τῷ ῥητῷ ὡς οι όν τέ ἐστιν δεῖ συναγορεύειν, κα̣τὰ τὸ ἐνδεχόμενον ιδω̣μεν ὡς ἐπὶ ἱστορίας. καὶ τοῦτο δὲ ἰστέον, ο τι ἡ καθόλου πρότασις οὐκ καθόλου λαμβάνεται, ἀλλ' ἐνίοτε ἐπὶ τῶν ὡς ἐπὶ πλεῖον. ο ταν γὰρ λέγῃ ὁ ἀπόστολος· \"οἱ γὰρ πάντες τὰ ἑαυτῶν ζητοῦσιν\", μὴ \"πάν τας\" ἀνθρώπους λέγει·","english":"The spirit goes to its own cycles,\" since each day it makes one cycle. There are many days in the year, and many are the cycles. At any rate, the one that always revolves around the heaven and turns in its appointed cycle produces the same yearly seasons; for they are not greater and smaller. For even if we say that this spring has wintry weather or that summer has autumnal weather, we are looking at the nature of the air; in an ordered way it makes the same courses, the same days and the same months. All the winter torrents go to the sea, and the sea will not be filled; to the place where the winter torrents go, there they return to go again. And this too must first be understood according to the literal sense. The \"winter torrents\" are not self-generated rivers, having their beginning not from a spring but from rains. \"All\" of them flow \"to the sea,\" and the \"sea\" does not appear to have any more water than the flow of the \"winter torrents.\" He has interwoven, as it were, something violent according to the literal sense, so that the account may also receive an upward interpretation. And he has not set down this bare statement alone, but something else: \"the winter torrents\" return \"to the place\" from which they set out, which does not happen according to the literal sense. Nevertheless, since one must also support the literal text as far as possible, let us look at it according to what is possible, as concerning the literal sense. And this too must be known, that a universal proposition is not taken as universal, but sometimes applies to things that are so for the most part. For when the apostle says, \"For all seek their own things,\" he is not speaking of \"all\" men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":20,"ref":"p20","source":"Τιμόθεος μὴ \"τὰ ἑαυτοῦ ἐζήτει\", Τίτος, Λοῦκας, οἱ ἀπόστολοι οἱ αλλοι. τὸ καθόλου ου ν ω δε ἀντὶ τοῦ οἱ πλεῖστοι. καὶ πολλά γέ ἐστιν τοιαῦτα ἐν τῇ γραφῇ φερόμενα· ὡς ἐὰν λέγῃ· \"πάντες ἐξέκλιναν\"· ολως αὐτὸς ὁ Δαυίδ· οὐκ ην \"ἐκκλίνας\" Νάθαν δὲ ὁ προφήτης ἐν ταῖς ἡμέραις αὐτοῦ ων. καὶ ἐνταῦθα ουν δύναται. καν μὴ \"πάντες εἰς τὴν θάλασσαν\" ῥέωσιν ἀλλ' ἐν τῇ ξηρᾷ ενιοι ἀναλίσκονται, τοὺς πλείστους λέγει. τούτων ουν τῶν \"χειμάρρων\" ῥεόντων τον ιδιον ομβρον \"εἰς τὴν θάλασσαν\" οὐκ αυξ̣ε̣τ̣αι ἡ \"θάλασσα\", \"οὐκ ἐνπίμπλαται\"· πάλιν γ̣ὰρ̣ δέχεται τὸν ιδιον ομβρον. ει τα αλλο λέγει· \"εἰς τόπον\", φησίν, \"ου οἱ χείμαρροι πορεύονται, ἐκεῖ αὐτοὶ αυτοι ἐπιστρέψουσιν\". οὐ δύνανται δὲ \"ἐπιστρέφειν\"· ἐξ ὀρ̣ῶ̣ν̣ γὰρ φέρονται καὶ μίσγονται \"εἰς τὴν θάλασσαν\"· πῶς ουν \"ἐπιστρέφουσιν\"; κατὰ τὸ δυνατὸν ο̣υ ̣ν̣ συναγορεύσ̣ομεν καὶ ἐν ταύτῃ τῇ λέξει τῷ ῥητῷ. ἐπεὶ γὰρ γίνονται ἀναθυμιάσεις ἐκ τῆς \"θαλάςσης\" καὶ σ̣υ̣νίστα̣νται ου̣μβροι καὶ ὑετοί, δύναται ου τω λέγειν ο τι, εἰ καὶ ῥέουσιν \"οἱ χείμαρροι εἰς τὴν θάλασσαν\", καὶ αὐτὴ \"οὐκ ἐνπίμπλαται\", ἀλλὰ̣ τ̣ό̣τε ἀναθυμιάσεις γίνονται ἀπ' αὐτῆς· ὑγ̣ρότης τ̣ρό̣π̣ο̣ν τινὰ οἱ \"χείμαρροί\" εἰσιν οἱ ἀναπ̣ορε̣υόμενοι. βίαιον ου ν ἐστιν τὸ τοῦ ῥητοῦ. λοιπὸν ο̣υ ̣ν ἑτ̣έ̣ρ̣ως αὐτὸ ἐκλάβωμεν. \"π̣άντες\" οἱ καταφερόμενοι ὑψόθεν \"εἰς τὴν θάλαςσαν\" φέρον̣ται. ἡ \"θάλασσα\" δὲ πολλάκις ὁ τῶν ἀνθρώπων βίος ὠνο μάσθη","english":"Timothy did not \"seek his own interests,\" nor did Titus, Luke, or the other apostles. The general expression \"not\" here stands for \"the majority.\" And there are many such things borne along in Scripture, as when it says, \"All have turned aside\"—David himself entirely; there was no one who \"had turned aside,\" though Nathan the prophet was in his days. And here too it can mean this. Even if not \"all flow into the sea\" but some are consumed on dry land, it speaks of the majority. So when these \"torrents\" flow with their own rain \"into the sea,\" the \"sea\" does not increase, \"is not filled\"; for again it receives its own rain. Then it says something else: \"To the place,\" it says, \"where the torrents go, there they return again.\" But they cannot \"return\"; for they are carried from the mountains and mingle \"into the sea.\" How then do they \"return\"? As far as possible, then, we will support the literal text in this expression too. For since exhalations arise from the \"sea\" and rains and showers are formed, it can mean this: that even if \"the torrents flow into the sea,\" and it \"is not filled,\" yet then exhalations arise from it; in a manner of speaking, the \"torrents\" that travel up are a kind of moisture. So the meaning of the text is forced. Therefore let us take it in another way. \"All\" who are borne down from on high are carried \"into the sea.\" And \"the sea\" was often used as a name for the life of human beings.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"διὰ τὴν ἁλμυρίδα καὶ κ̣ ν καὶ ζάλην τὴν ου σαν ἐν α̣ὐτῷ. δοκοῦντες ου ν γλυκεῖς ει ναι καὶ διὰ τοῦ τ̣ο \"χ̣ε̣ί̣μαρρ̣ο̣ι̣\" π̣ροσαγορευόμενοι, ο ταν ε̣ἰ̣ς τὰ κάτω βρίσωσιν, \"εἰς τὴν θάλασσαν πορ̣ε̣ύ̣ο̣νται \", καὶ \"ο̣ὐκ ἐνπίμπλαται ἡ θάλασσα\" ἀποδεχομένη τοὺς καταπίπτοντας. οτ̣α̣ν̣ δὲ μὴ καταγίνωνταί τινες, τότε \"ἐπιστρέφουσιν\", τό̣τε οὐ μένουσιν ἐκεῖ, οὐκ ἐκθαλαττο̣ῦ̣ν̣τα̣ι. ἐπεὶ δὲ πνευματικά ἐστιν τὰ λεγόμενα̣, λοιπὸν καὶ ἐξ αλλης γραφῆς ακουε· \"οἱ καταβαίνοντες̣\", φησίν, \"εἰς τὴν θάλασσαν ἐν πλοίοις καὶ ποιοῦντες ἐργασίαν ἐν υδασιν πολλοῖς αὐτοὶ ειυ̣δοσαν τὰ εργα κυρίου καὶ τὰ θαυμάσια αὐτοῦ ἐν τῷ βυθῷ.\" \"καταβαίνοντας εἰς τὴν θ̣άλαςσαν\" λέγε̣ι̣ ψυχάς· \"ἐν πλοίοις\", τοῖς σώμασιν· καὶ \"ποιοῦσιν ἐργασίαν\" ἐν τῷ αλα τι τοῦ υδατος τούτου· οὐδὲ γὰρ καταγίνονται, οὐ βυθίζονται. καν γένωνται γοῦν \"ἐν τῷ βυθῷ\", \"τὰ̣ εργα καὶ θαυμάσια τοῦ κυρίου\" κἀκεῖ θεωροῦσιν. καὶ ω σπερ \"ἀναβαί νει\" τις τῇ διανοίᾳ \"εἰς οὐρανόν\", ο ταν τὰ ἐκ̣ε̣ῖ̣ περι αθ̣λρῇ καὶ σκοπῇ, ου τω κάτεισίν τις εἰς τὸν \"βυθὸν\" ταύτης τῆς \"θαλάττης\", ο ταν τὴν φύσιν αὐτῆς διερευνᾶται καὶ \"τὰ κρίματα αὐτοῦ\", καθ' ην τινες καταφέρονται. καὶ οἱ μὲν καταπίπτουσιν, οἱ δὲ κατίασιν προαιρετικῶς, ινα καὶ τοῖς βυθίςο̣υσιν βοηθήσωσιν. ου τοι ου ν εἰσιν οἱ \"χείμαρροι\" οἱ \"ἐπιστρέφοντες εἰς τὸν τόπον\" ἐκεῖνον ἀφ' ου ὡρμήθησαν συνκαταβαίνοντες. ἐπερ· ινα ὁτὲ μὲν λέγουσιν ψεκτῶς, ὁτὲ δὲ κατιέναι̣ ἐπ̣α̣ινετῶς; ναί, ἐπαινετῶς τότε \"ἐπιστρέφουσιν εἰς τὸν τόπον\" τὸν ιδιον. π̣ ο·ν γὰρ... μαρ ν̣ ευ̣ξω τοῦ οἰκείου \"τόπου\" ἐστίν.","english":"because of the saltiness and the... and the storm that is in it. So, seeming to be sweet and for this reason called \"torrents,\" when they plunge downward, \"they go into the sea,\" and \"the sea is not filled,\" receiving those who fall in. But whenever certain ones do not tarry, then \"they return,\" then they do not remain there, they are not turned into sea. Since what is said is spiritual, hear also from another Scripture: \"Those who go down,\" it says, \"into the sea in ships and do work in many waters, they saw the works of the Lord and his wonders in the deep.\" \"Those who go down into the sea\" he means souls; \"in ships,\" bodies; and \"they do work\" in the salt of this water; for they do not tarry, they are not submerged. Even if they come to be \"in the deep,\" there too they behold \"the works and wonders of the Lord.\" And just as one \"goes up\" in mind \"to heaven,\" when he examines and contemplates the things there, so one goes down into the \"deep\" of this \"sea,\" when he investigates its nature and \"his judgments,\" according to which certain ones are carried down. And some fall in, but others go down by choice, in order to help even those who are submerged. These, then, are the \"torrents\" that \"return to that place\" from which they set out, going down together. But... why do they sometimes speak reproachfully, and sometimes go down praiseworthily? Yes, praiseworthily then \"they return to their own place.\" For... to depart from one's own \"place\" is...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"ὁ \"τόπος\" δέ ἐστιν τοῦ̣ λ̣ογικοῦ̣ τὸ ευ πράττειν, τὸ διὰ ευ̣ργων καλὰ̣ ἐνεργεῖν. οταν ουν ἐκπέσῃ τῆς τοιαύτης καταστάσεως, εξεδρος γέγονεν τοῦ οἰκείου \"τόπου\". οταν δὲ ἀνακάμψῃ, εἰς τὴν ἀρχαῖαν ερχεται κατά στασιν. ἐπερ· ευ̣χομεν τὸν \"χείμαρρον\" καὶ ἐπαινετῶς καὶ ψεκτῶς; ναί, εχεις γοῦν· \"περιέσχον με ὠδῖνες θανάτου καὶ χείμαρροι ἀνομίας ἐξετάραξάν με.\" λέγεται γοῦν καὶ ἑνικῶς \"χείμαρρος\" ἀντὶ πειρασμοῦ· \"χείμαρρον διῆλθεν ἡ ψυχὴ ἡμῶν.\" καὶ ευ̣τι ἐν τῷ ᾳυ̣σματι τῶν ᾀσμάτων λέγει· \"κατέβην ἐν γενήμασι τοῦ χειμάρρου ἰδεῖν εἰ ηνθησεν ἡ αυ̣μπελος, εἰ ηυ̣νθησαν αἱ ῥόαι.\" ἐπαινετός ἐστιν· καρπὸν γ̣ὰρ εχει \"γένημα\". ευ̣τι δὲ καί· \"ηνθησαν αἱ ῥόαι, ηνθησεν ὁ κυπρισμός.\" καὶ τελε̣σ̣τὶ λ̣έ̣γει ἡ νύμφη πρὸς τὸν νύμφιον· \"ἐκεῖ δώσω τοὺς μαστούς μου σοί\", οταν ἐν ταύτῃ τῇ \"καρποφόρῳ γῇ\" \"ευ̣̣λ̣θῃ̣\". ο̣ἱ̣ \"μαστοὶ\" δὲ πολλάκις ἀντὶ τοῦ ἡγεμονικοῦ καὶ τοῦ στήθους λαμβάνονται. διὰ τοῦτο γὰρ καὶ τῷ ἱερεῖ τὸ \"στηθύνιον\" δέδοται καὶ ὁ \"βραχίων\". καὶ σημαίνει μὲν ὁ \"βραχίων\" τὴν π̣ρᾶξιν, τὸ δὲ \"στῆθος\" τὴν διάνοιαν. ἐκεῖ γὰρ τὸ ἡγεμονικὸν κεῖτ̣αι ὡς πολλοῖς ευ̣δοξεν· διὰ τοῦτο καὶ ὁ̣ ̓Ιωάννης \"ἐπὶ τὸ στῆθος τοῦ ̓Ιησοῦ\" ἀνακλιθ̣εὶς τὰ̣ θεῖ̣α̣ μ̣υστήρια ἐκεῖθεν αὐτὰ ηυη̣ρεν̣. ευ̣στιν̣ ἐπ̣αινετὸς ου ν ὁ λ̣όγ̣ος. εἰς τόπον, ο̣υη̣ οἱ χείμαρροι πορεύονται, ἐκεῖ αὐτοὶ ἐπιστρέφουσιν τοῦ πορευθῆναι. σιον ὁρμὴν τὴν ἐπὶ τῆς ε ης λαμβάνει· τὸ γὰρ \"πορεύεσθαι\" σημαίνει. πάντες οἱ λόγοι εγκοποι· οὐ δυνήσεται ἀνὴρ τοῦ λαλεῖν. \"πᾶς λόγος ευ̣νκοπ̣ός\" ἐστιν.","english":"The \"place\" of the rational being is doing good, working noble things through deeds. When, then, it falls from such a state, it has become an exile from its own \"place.\" But when it returns, it comes to its original state. Again: do we speak of the \"torrent\" both praiseworthily and blameworthily? Yes, certainly you have: \"The pangs of death encompassed me, and torrents of lawlessness troubled me.\" So \"torrent\" is also used in the singular for temptation: \"Our soul passed through a torrent.\" And again in the Song of Songs it says: \"I went down among the fruits of the torrent to see if the vine had blossomed, if the pomegranates had bloomed.\" It is praiseworthy, for it has fruit, a \"produce.\" And again: \"The pomegranates bloomed, the cyprus bloomed.\" And finally the bride says to the bridegroom: \"There I will give my breasts to you,\" when he comes into this \"fruitful land.\" And \"breasts\" are often taken for the ruling faculty and the chest. For this reason the \"breast\" and the \"arm\" are given to the priest. And the \"arm\" signifies action, while the \"chest\" signifies understanding. For there the ruling faculty lies, as many have held; for this reason John also, reclining \"on the chest of Jesus,\" found the divine mysteries from there. The word is praiseworthy. To the place where the torrents go, there they turn back to go. It takes such an impulse for the going; for \"to go\" signifies. All words are wearisome; a man will not be able to speak. \"Every word is wearisome.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"οὐ θετέον ἐστὶν ο τι τὰ ὑπὸ σοφῶν ἀπ̣αγγελλόμενα–ὡς ει πέν τις, τ̣ι Λεύ̣κιππος –\"ευ̣νκοπα πάντα\". ο τε σοφοὶ δ̣ὲ̣ ψυχὰς ἐγείρουσιν \"ἐνκόποις λ̣ό γ̣ο̣ις\", τότε θετέον ἐστὶν ο τι \"πᾶς̣ λόγος ευ̣νκοπος\". κατὰ τοὺ̣ς̣ οντας αυ̣ξιόν τι λέγει. ου τοι̣ ου ν ο̣ἱ̣ \"λόγοι\" \"ενκοποί\" εἰ̣σιν. ἐπεὶ γὰρ ὑπ̣ὸ καὶ οὐχ ὑ̣π̣ὸ̣ τῶν ο̣υυ̣̣ποτε φρονίμων προηνέχθησαν, ευ̣χουσίν τι βαθύ, εχουσιν \"κόπον\". τοιοῦτοι ου ν εἰ̣σιν̣ η μετ' αἰνιγμοῦ ἀπαγγελλόμενοι η παροιμιωδῶς η τρόπῳ πα̣ραβολῶν η ἁπαξαπλῶς σκοτεινῷ λόγῳ, καὶ \"πάντες ευ̣νκοποί\" εἰσιν. καὶ οἱ παρ' Ελλησιν\n\nου ν \"λόγοι\" ευ̣χουσιν πολὺν \"κόπον\", πολλοὶ κάμν̣ο̣υ̣σι̣ν̣ περὶ αὐτούς· πολλῷ πλέον οἱ \"ἐρευνῶντες\" τὰς ἡμετέρας \"γραφὰς\" κάμνουσιν. καὶ συνελόντι φάναι· πᾶν τὸ ἀγαθὸν καὶ καλὸν σὺν πόνῳ κτᾶται καὶ ἱδρῶτι. ἐπεὶ ουν καὶ οἱ αλλοι \"λόγοι\" ποτὲ προσποιοῦνται καλοὶ ει ναι, ο ̣τα̣ν τεχνικῶς καὶ πιθανῶς ωσιν κεκτημένοι, καὶ ου τοι̣ \"ευ̣νκοποί\" εἰσιν. \"οὐ δυνήσεται\" ουν αρχειν \"τοῦ λαλεῖν\", ἐὰν μὴ κάμῃ περὶ αὐτῶν. προχείρως \"οὐ δύν̣α̣ται\" αὐτοὺς εἰπεῖν, ινα τὸ \"λαλεῖν\" τὸ “ἀληθῶς λαλεῖν” λέγωμεν. πολλάκις γοῦν τοῖς ἀδολεσχοῦσιν λέγομεν ο τι “οὐδὲν λέγεις”, “οὐδὲν λαλεῖς”. ἐπερ· τὸ \"ευ̣νκοπον\" ἐν τῇ γρα̣φ̣ῇ κεῖται; ναί· λέγει γοῦν ὁ ̓Ιώβ· \"εἰς κόπον ἐποιήσατε ψυχήν μου καὶ καθαιρεῖτέ με λόγοις\"· ουτως τ̣ὸ \"ενκοπον\" ωδε ἐκ \"λόγων\" πάλιν ἀναντιρρητικῶς γέγονεν.","english":"One must not suppose that what is reported by the wise—as if someone were to say, for instance, Leucippus—is \"all things are laborious.\" But when the wise stir up souls \"with laborious words,\" then one must suppose that \"every word is laborious.\" He speaks in accordance with those who are of some worth. These are not the ones whose \"words\" are \"laborious.\" For since they were brought forth by those who were and were not ever prudent, they have some depth, they have \"labor.\" Such, then, are the words that are reported either with a riddle, or proverbially, or by way of parables, or simply in obscure speech, and \"all are laborious.\" And the words among the Greeks\n\nalso have much \"labor\"; many toil over them. Much more do those who \"search\" our \"Scriptures\" toil. And to speak concisely: every good and noble thing is acquired with toil and sweat. Since, then, the other \"words\" too sometimes claim to be noble, whenever they are possessed skillfully and persuasively, these also are \"laborious.\" So \"he will not be able\" to begin \"to speak\" unless he has toiled over them. He \"cannot\" readily speak them, so that we mean by \"speaking\" \"truly speaking.\" Often, at any rate, we say to those who babble, \"You say nothing,\" \"You speak nothing.\" Since the word \"laborious\" lies in the Scripture—yes, indeed; for Job says, \"You have made my soul for toil, and you cast me down with words\"—in this way the \"laborious\" here has again indisputably come from \"words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"οὐ δυνήσεται ἀνὴρ τοῦ λαλεῖν. οὐχ ὡς δεῖ αὐτοὺς λέγει. τοῦτο δὲ κυρίως ἐστὶν \"λαλεῖν\" τὸ τὰ πράγμ̣ατα ἀπαγγέλλειν. αὐτίκα γοῦν το̣ῖς μὴ λέγουσιν ὡς δεῖ τὰ πράγμα τα λέγουσιν “οὐδὲν ειυ̣ρηκα̣ς” καίπερ μυρία εἰρηκόσιν. παράδοξός τις γνώμη φέρεται Προδίκου ο τι “οὐκ ευ̣στιν ἀντιλέγειν”. πῶς λέγει τοῦτο; παρὰ τὴν γνώμην καὶ τὴν δόξαν τῶν πάντων ἐστίν· πάντες γὰρ διαλέγονται ἀντι λέγουσιν καὶ ἐν τοῖς βιωτικοῖς καὶ ἐν τοῖς φρονουμένοις. δογματικῶς λέγει ἐκεῖνος ο τι “οὐκ ευ̣στιν ἀντιλέ γειν”. εἰ γὰρ ἀντιλέγουσιν, ἀμφότεροι λέγουσιν· ἀδύνατον δέ ἐστιν ἀμφοτέρους λέγειν̣ εἰς τὸ αὐτὸ πρᾶγμα. λέγει γὰρ ο τι μόνος ὁ ἀληθεύων καὶ ὡς ευ̣χ̣ει τὰ πράγματα ἀγγέλ λων αὐτὰ̣ ου τος λέγει. ὁ δὲ ἐναντιούμενος αὐτῷ οὐ λέγει τὸ πρᾶγμα οὐκ α̣... παράδ̣ο̣ξ̣ος... λέγεται ἡ γνώμη, ἐπεὶ παρὰ τὴν τῶν πάντων δόξαν ἐστίν· πάντες ἀ̣ν̣τ̣ι̣ ἀντιλογίας. καὶ οὐκ ἐμπλήσεται ὁ ὀφθαλμὸς τοῦ ὁρᾶν. καὶ τοῦτο πάλιν βούλεται δεῖξαι \"μάταιον\" ὡς ντες οὐκ ἐπιτρέπουσιν αυ̣ν̣ τέλειός τις ην καὶ \"ἀνήρ\" ἐστιν \"λαλεῖν\" ἡ περὶ \"λόγους\" σπουδή, ε ως̣ κ̣ύριός̣ τ̣ι̣ ἀποκαλύψει, εως αὐτὸς φανερώσει τι ο̣ ου ενος νομίζοι οτι κα̣ π̣ερὶ̣ \"λόγους\", κατορθοῖ αὐτούς, \"μάταιόν\" ἐστιν. λέγει γάρ· \"ἐὰν μὴ κύριος̣ οἰκοδομήσῃ οικον, εἰς μάτην ἐ̣κοπίασαν· ἐὰν μὴ φυλάξῃ πόλιν, εἰς μ̣άτην ἠγρύπνησεν ὁ φυλάσσων.\" οὐκοῦν ματαίως ἐκοπίων περὶ \"λόγους\", ἐὰν μὴ θεὸς φανερ̣ώσῃ. καὶ εως αὐτῷ̣ ἀποκαλύψει, \"εἰς μάτην̣\" ὁ \"ἀνὴρ\" \"λαλεῖ\". καὶ αυ̣λλο λέγει \"μάταιον\"· \"ὁ ὀφθαλμὸς οὐκ ἐμπλήσε ται\". \"ὁρῶν\" ἀεὶ θέλει̣ πλέον \"ὁρᾶν\"·","english":"A man will not be able to speak. They do not speak as they ought. And properly \"to speak\" is to report the facts. For instance, to those who do not speak the facts as they ought, they say, \"You have found nothing,\" even though they have spoken countless things. A certain paradoxical opinion of Prodicus is brought forward, that \"it is not possible to contradict.\" How does he say this? It is contrary to the opinion and belief of all; for all converse and contradict, both in matters of daily life and in matters of thought. He says this dogmatically, that \"it is not possible to contradict.\" For if they contradict, both are speaking; but it is impossible for both to speak about the same thing. For he says that only the one who speaks the truth and reports the facts as they are—this one speaks. But the one who opposes him does not speak the fact... The opinion is called paradoxical, since it is contrary to the belief of all; all... of contradiction. And the eye will not be satisfied with seeing. And this again he wishes to show to be \"vain\"... do not permit... a certain perfect man was, and he is a \"man\"; \"to speak\" is the zeal concerning \"words,\" until the Lord reveals, until he himself makes manifest something... let no one suppose that... concerning \"words,\" he sets them right, \"it is vain.\" For he says: \"Unless the Lord builds the house, they labored in vain; unless he guards the city, the watchman kept watch in vain.\" Therefore they labored in vain concerning \"words,\" unless God makes it manifest. And until he reveals to him, the \"man\" \"speaks\" \"in vain.\" And again he says \"vain\": \"the eye will not be satisfied.\" The one \"seeing\" always wants to \"see\" more.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"ἀ̣εὶ ἐνεργῶν καὶ μη δέποτε τέλος ευ̣χων \"εἰς μάτην\" \"ὁρᾷ\". καὶ αυ̣κο̣υε παραδεῖγμα ανων κατα σκευὴν ο κ̣ι̣α αφος ν οτ̣ καφος· εἰσὶν δὲ μ̣άταια... ν ὁ ὀρ̣χούμενος ε̣ α̣ι ευ̣χει τὴν ἐνέργειαν παῦσαι ν ο... πάντα τέλος ἐστιν α̣ ς. ἐπεὶ τοίνυν καὶ ὁ \"ὀφθαλμὸς\" ἀεὶ βλέπων \"οὐκ ἐμ πληροῦται\", καὶ τοῦτο \"μάταιόν̣\" ἐστιν. κ̣α̣ὶ̣ ἐπεὶ τὰ περὶ τῶν \"χειμάρρων\" ἀλλ̣η̣γ̣ορικὰ ῥητέον περὶ τούτου. λέγεται ὀφθαλμὸς ψυχῆς ὁ νοῦς αὐτῆς. ο ταν̣ ου ν̣ ἐκεῖνα μὴ ὁ θεὸς φανεροῖ, ματαίως̣ βλέπει· οὐδέ̣ποτε πληροῦ̣τ̣αι \"τῶν ὁ̣ρατῶν\" 17....................................· ενου·αε μενα α̣ιον ωσ ν·ημε... 18.............................. και· ταδε· τα α· εισι οντ· ων οτ̣αν̣ απο ο ς λαλήσει καὶ ἐρεῖ· ἰδὲ τοῦτο καινόν ἐστιν, ηυ̣δη γέγονεν ἐν τοῖς αἰῶσιν τοῖς γενομένοις ἀπὸ ευ̣̣μπροσθεν ἡμῶν.· 19 κης̣ ειυ̣̣ρ̣η̣κ̣α̣ κ̣αὶ̣ περὶ ζῴου θν̣η̣τ̣οῦ : τον λόγον ι να συνεκδοχι̣κ̣ῶ̣ς̣ : ὁ λόγος·υ ν ομενην ευ̣χ : καθόλου γὰρ ται αυ τη ἡ : ἐπεὶ τοίνυν ευρι̣ ην̣ : λαμβάνετα̣ι̣ : σ σει πν : ἀρχην : χω̣ρη : ημεν· : κειν : δεχε : ἐστιν : π̣αντ : προ̣ τω : \"γέγονεν : : : καθηγ̣ε̣ῖ̣τ̣α̣ι : ο̣υμενον καὶ λόγος ἐστὶν ηυ̣τοι̣...ατικος τις καὶ σω· : μονικος ἐὰν μὴ σώματος η ν. πᾶν ο̣υ̣ν τὸ ὑπάρχον νῦν κατ· : κ τὸ ὑπάρξαν","english":"Always active and never seeing an end to his desire, he \"sees\" \"in vain.\" And hear a paradigm of certain things according to their constitution... they are vain... the dancer desires to stop his activity... all things have an end. Since, then, the \"eye\" that always sees \"is not filled,\" this too is \"vain.\" And since the allegorical statements about the \"torrents\" must be discussed, we must speak about this. The eye of the soul is said to be its mind. Whenever God does not reveal those things, it sees in vain; it is never filled \"with things seen\"... And these things are of those things which, whenever the Lord speaks and says, \"Behold, this is new,\" have already happened in the ages that have come before us. And I have found also concerning a mortal living creature: the statement, so that it be understood by synecdoche: the statement... For in general this... Since, then, I have found... it is taken... beginning... it admits... every... before the \"has happened\"... it leads... and it is a statement, as it were, of a certain... and bodily, unless it was of the body. Everything, then, that exists now according to... that which has existed...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"κατὰ ἀνωτέρω αυ̣λλον λόγον \"γέγο νεν\" και̣ : ε·ω τῶν νῦν ου̣ντων λόγων τὴν διαδοχὴ̣ν ε ξει. αἱ ἰδέαι ου ν̣ : θειαν τῶν ου̣ντων. καὶ οι ον ἐὰν ἐνθυ̣μηθῇς προλαμβα : γ̣μα καὶ ἐὰν ε ησῃς αὐτῷ νῦν ε ς αὐτὸ καὶ ἐ̣σόμενον καὶ γε : ταις ὁ λόγος κ̣ τ ἐξ̣ετάζει ο τι οὐ πρὸ ἐξ̣α̣ριθμή̣τ̣ων ἐτῶν ὁ κόσμος ηυ̣ρξατ̣ο̣, ω ς τινες οιυ̣ονται, ἀλλ' αἰεὶ̣ ἐν τῷ ποιε ποιεῖ δὲ οὐδὲ ἀπηρτ̣ημένα : ο̣ὐδὲ τὰ αὐτά· οὐδὲ γὰρ αυ̣τομα ποιεῖ τὰ ειυ̣δη̣. ο ταν ου ν λέγῃ ποιητὴν ει ναι τ̣ῶν γεγονότων καὶ παυσο̣μένων τῶν ἐσομένων δ̣εκ οἱ λόγοι αυ̣ρα αὐτοῦ πρωτότυποι̣ ο ἀ̣ε̣ὶ ποι̣ οῦσιν κ̣αὶ πεποιή̣κασιν κ̣α̣ὶ̣ ποιήσου̣σιν. τίθεται δὲ τρόπον τινὰ ὁ Παῦλος τὸ αὐτό, ἐὰν̣ λέγῃ \"τὰ γὰρ ἀόρατα αὐτο̣ῦ̣ ἀπὸ κτίσεως κόσμου τοῖς ποιήμασιν νοούμενα κ̣αθορᾶται\". τὰ \"ἀόρατα\" ἐκεῖνά εἰσιν̣ οἱ λόγοι οἱ ου̣ν̣τες ἐν τῇ \"ἀϊδίῳ δυνάμει καὶ θεότητι\" ω̣ς ταῦτα τὰ \"ἀόρα̣τ̣α\" τοῖς ποιήμασιν τούτοις τοῖς αἰσθητοῖς συνβαλ... : ς ἐκ τῆς εἰκόνος σκοποῦμεν ο τι ἐστὶν·...· ἀρχέτυπον εἰκόνα ου τως ὑπο- : ο̣υν πολλὰς εἰκόνας τοῦ αὐτοῦ προ- : σήμερο̣ν γεναμεν κ̣ων οὐκ ἀρχὴ :· ἀποστόλου ἐν τῇ πρὸς ̔Εβραίους : ν̣... νομενων :·__φ ενον :...υ̣μεν :·σθε : τις ο τι : ενητα : μενος :·σ·ω : νε·θε : αδικα : γελιας : μὴ γίνονται. οἱ δὲ ἐν ρ ζ : πονται· οἱ δὲ παραδίδονται μετριο̣τέρᾳ τιμωρίᾳ κ :·αι τούτων τὸ κρῖμα ου ν πα̣ρέχεις εἰς τοῦτον τὸν βίον εἰς τοῦτον : λ̣ ς τὰς αἰτίας τοῦ διαφόρως ἐ̣κείνους οἰκονομεῖσθαι ἐξ ἑαυτῶν δὲ ε· : ασιν η ἐλάττονα δε αι καὶ τὸ ἐν κρείττονι ἐπαγγελίᾳ και· : α̣ι̣ ἐνδε εστερα ου 20 ραμε ο ταν ειδ τ̣ὰ̣ ἀδιάφορα·","english":"According to the reason mentioned above, \"it has become,\" and it will have the succession of the words that now exist. The ideas are not... the divine... of existing things. And whatever you consider beforehand... and if you understand for yourself now... to the same thing and what will be, and... the reason examines this, that the world did not begin a countable number of years ago, as some suppose, but always in the making. And it makes neither things detached nor the same things; for it does not make the forms spontaneously. Whenever, then, he says that there is a maker of things that have come to be and of things that will be and will cease, the original reasons of his... always make and have made and will make. Paul in a certain way sets down the same thing, when he says, \"For his invisible things from the creation of the world are understood, being seen by the things that are made.\" Those \"invisible things\" are the reasons that exist in the \"eternal power and divinity,\" as these \"invisible things\" compared with these visible works... from the image we consider what it is... an archetypal image; thus... many images of the same... today having become... not a beginning... of the apostle in the letter to the Hebrews... of things being... we... that... having... unjust... promises are not made. But some... are... and some are handed over to a more moderate punishment... and the judgment of these... you provide for this life, for this... the causes of their being administered differently, and from themselves... or lesser... and in a better promise... and more deficient... whenever you see... indifferent things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":": π̣ρο ζωὴν και αμεν ἐκεῖ τὰς αἰτίας, δι' α ς ω δε ἡ ποικι : υ̣ μ̣αταί̣ω̣ς ηυ̣ αὐτο μάτως ἀλλ προνοια τῷ̣ ου̣̣ντι. ἐὰν τὴν ἀρχὴν τ̣ : η μετὰ σώμα τος ην δίκαια κρίματα ἐστιν ταῦτα η λέξεως ταύτης ηλ ἀπαραλλάκτους ει ναι καὶ πολ̣ κρατ η ἐπιβε βουλεῦσθαι ε̣ ου καὶ ἀ̣μελητοῦ καὶ ἐπιβουλ αι πολύ σαθρον η· : ο ἱμάτιον καὶ παρὰ τοῦ αὐτοῦ το· λεγόμενον καὶ ἀρτι :·ο̣υς ταῦτα τὰ νῦν λεγόμενα γυμνάσματα καὶ γυμνασθήσονται πολλάκις καὶ υ̣χις τὰ κατ' αὐτοὺς̣ : - θη καὶ σταυρωθήσεται. \"οὐκ ευ̣στιν μν̣ήμη τοῖς πρώτοις\" : τὸ παρῳχηκὸς...δυνατον η ν \"μνημ : 30 πολλὰ μυρία το̣ παρεληλυθο̣ : \"μνήμης\" η αιυ̣σθησίς ἐστιν. καί γε τοῖς ἐσχάτοις γενομένοις οὐκ ευ̣σται αὐτοῖς μνήμη. ματ̣ : \"μνήμη : μη εσ̣ : \"μνήμη : των· :... μετὰ τῶν γενησομένων εἰς τὴν ἐσχάτην. : καιτ : τα κα· : ουδισλ· : ο δια̣ η : ἐκεῖνα :·ς ἀνθρώπου ἐν ἰατρικῇ ω στ̣ε̣ χειν τὴν ἰα̣τρικὴν : φι κομενος τῆς ἰατρικῆς ευ̣χει \"μνήμην\" τ : ε̣π̣ων. οὐ τοῦτο λέγω ο τι οὐ μνημονεύει αλλ ου· :·ων λοιπὸν τὸ τέλος ω σπερ ὀρέγεται : τελευταῖον ὀρεκτόν, ου τως ουκ̣ μνημονεύ ει̣ : ον κ μνημονευτον· :... ἐστιν \"μνή μη\" : ς ἐπιστήμης οὐ μνημονευε λ̣·λ·θε ὁ ε· : θ̣ων καὶ τὴν τελείαν δεξάμενος μακαριό τητα̣ : ε̣ρ̣ων. καὶ λάβετε ἀπὸ γραφῆς περὶ τῶν δικα̣ι̣ων : \"καὶ ἐπιλήσονται\", φησίν, \"τὴν θλῖψιν αὐτῶν τὴν πρώτην κ̣αὶ̣ οὐκ ἀναβήσεται αὐτῶν ἐπὶ τὴν καρδίαν\" μὴ του ἐπέλα θον ου τως ω στε α̣γ̣ν̣ ἐθλ̣ί̣βησαν διαδεξαμένης πολλῆς τρυφῆς καὶ ῥᾳστώνης. ῃ \"διὰ πολ̣λῶν θλίψεω̣ν εἰσῆλθον εἰς τὴν βασιλείαν οντες εἰς αὐτὴν οὐκέτι μνημονεύςουσιν.","english":"Before life, there—the causes, through which... not randomly nor by chance, but by providence for what exists. If the beginning... whether without the body... these are just judgments, or of this expression... to be without variation and... much... to have plotted against... and of a neglected man and plots... very rotten... the garment and from the same... the so-called and... these things now said are exercises and they will be exercised many times and... the things concerning them... and he will be crucified. \"There is no memory of the former things\": the past... it was possible... \"memory\"... many countless things of the past... \"memory\" is perception. And indeed for those who have become last, there is no memory for them... \"memory\"... not... \"memory\" of... with the things that will be into the last... and... the... nothing... the... there... those... of a man in medicine so as to have the medicine... being cared for... of medicine he has \"memory\" of... words. I do not say this, that he does not remember, but no longer... the end, just as he desires... the final object of desire, thus he does not remember... not memorable... is \"memory\"... of knowledge he does not remember... forgot the... having received also the perfect blessedness... of loves. And take from Scripture concerning the righteous: \"And they shall forget,\" it says, \"their former affliction, and it shall not come up into their heart\"—not that they forgot so as to... they were afflicted, much luxury and ease succeeding. \"Through many afflictions they entered into the kingdom\"—being in it, they no longer remember.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"οὐ τοῦτο λέγομεν ο τι οὐ μνημονεύςουσιν̣: ἐν τῷ Εσδρᾳ \"κάκωσις ωρας ἐπιλησμονὴν ποιεῖ τρυφῆς\" : ες ἐκ ποι εἰς πο·...· η λθον ἀλλὰ αυ̣λλως : αιυ̣σθησιν αὐτῆς ευ̣χουσιν βάλλει ου ν τὴν αιυ̣σθησιν :...\n\nἐγὼ ̓Εκκλησιαστὴς ἐγενόμην βασιλεὺς ἐπὶ ̓Ισραὴλ ἐν ̓Ιερουσαλ̣ή̣μ̣. βασιλεὺς\" \"ἐν ̓Ιερουσα λὴμ\" : ε̣μελήθην : τ̣ησάμην :·αλλουπρο :·ρωτον τὴν :·ι ὑμῖν :·ς τὸ σῶμα :·α γάρ ἐστιν :·ριως :· μέρη δι : ἐκκλησι :·τητι δὲ πολλη : π̣ρα̣γμ̣ά̣τ̣ων̣ ειδε αλλ·ς μη : 22 ἐπιδεικνύ̣ω̣ν·αυτον τούτοις οὐχ ὡς\n\nπροηγουμ̣ : ενος το·ρ αυ τη γοῦν ἡ Π̣λατωνική ἐστιν δόξα ο τι ὁ σοφὸς : ως δι·κ̣ου μενα ἐπ ιν ἑαυτὸν εἰς τὸ ἐπιμέλεσθαι αὐτῶν̣ :... ο̣ ο̣υν καταβαιν:.... \"ἐγὼ ἐ̣κ̣κ̣λησιαστὴς ἐγενόμην βασιλεὺς :·... \"ἐκκλησιαστὴς γέγονεν\" κομιδῇ νήπιος ω ν τ̣ὴ̣ν̣ αρ̣ : δυνατο εν̣ ο̣υν τα ἐν τῇ ι̣ε̣ρ̣ ρ̣ ρ : ἡμῖν ει δετο ἐστιν τρίτον πρὸς κατηγ : πρῶ τον κα ρα του πρωτόν ἐστιν. ευ̣λαβον δὲ καὶ :· ̓Ι̣ωάννου πρὸς τὸν ον ο τι “διὰ σὲ πάντα εἰσὶν : ε̣τατ̣ο κτισθῆναι α κτισθέντα εἰσιν πρωτου· : και οὐδήπου̣ ο ̣τι τὰ ου̣ντα ἐκτίσθη ἀλλα·α̣· : ταιον ἀνύει δ ο̣ταν α διδάσκῃ ὑφίστηται α̣ι̣ τινα συμφορα μὴ παθὼν ην γενναίως : θαι πενίαν πλου τ· : ἀναγκαίως ου ν ὁ μέλλων : των ἀνθρώπων εὐτελίζειν καὶ δεύτερα τίθεσθαι τῶν προηγουμένων ταῦτα οι ον ἐάν τις λέγῃ κατὰ πλούτου πτωχὸς ωυ̣ν, οὐκ ευ̣χει λόγον ἰσχυρόν. ἐ̣ὰν ̣ ̣ ο̣ μὴ ἡττᾶται καὶ διδάσκῃ φέρειν πενίαν καὶ μὴ μεγαφρονεῖν ἐπὶ πλούτῳ, ἰσχύει αὐτοῦ ὁ λόγ̣ο̣ς̣.","english":"We do not say this, that they do not remember; in Esdras: \"the hardship of an hour brings forgetfulness of luxury\"; ... but otherwise they have a perception of it... casts... the perception...\n\n\"I became Ecclesiastes, king over Israel in Jerusalem.\" \"King\" \"in Jerusalem\": I was cared for; I arranged; ... first the... to you... the body... for there are... in a manner... parts through... church... but in much... of matters he saw... not... displaying himself to these not as one taking the lead... at any rate this is the Platonic opinion, that the wise man... as things examined... to himself for the care of them... therefore descending... \"I became Ecclesiastes, king\"... \"he became Ecclesiastes\" being altogether an infant... the beginning... possible, then, the things in the... to us... but this is the third point toward accusation... first... for the first is... I received also... of John toward the... that \"for your sake all things are... he ordered to be created... things created are first... and surely not that the things that are were created but... he accomplishes... whenever he teaches... he substantiates... certain misfortune, not having suffered... nobly... poverty, wealth... necessarily, then, the one who is going to... to cheapen and place second to the things that take precedence... these, then, if anyone speaks against wealth while being poor, he does not have a strong argument. But if he is not defeated and teaches how to bear poverty and not to be proud over wealth, his argument is strong.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"\"βασιλεὺς\" ου ν ἐστιν ὁ κατὰ τῶν ἐπιτηδευμάτων τῶν̣ ἀνθρωπίνων λέγων̣ εὐ̣τελίζων αὐτ̣ὰ καὶ \"βασιλεύς\" γε πλούσιος καὶ πολλοὺς ὑπη̣κόου̣ς̣ καὶ δορυφόρους ευ̣χων ο ν̣ο̣υτος εὐτελίζει εται αὐτῷ ο τι ἐπεὶ μὴ ευ̣χει σ α ους ευ̣χοντα ν δέ ποτε καὶ τοῦτο ο τι εἰκότως ἀνε γράφη α α τῶν δικαίων ονται το ν φύσει ἀγαθὸν ει ναι. ὁ δὲ τοῦτο λ ν ἐλπίδας με̣ταν̣ο̣ίας τοῖς ἁμαρτάνουσιν λέγων ο τι φύσι· ἀντιπρα̣ καὶ οὐ δήπ̣ου με·α _6_...__·_ε_ν_̣_·__...6 δικαιο·... ὁ̣ δίκαιος η ἐκ κατασκευῆς τὴν ἀρετὴν διὰ τοῦτ̣ο̣ α·εγράφη τῶν ἁγίων ἁμαρτήματα ι να καὶ μετάνοι̣α ῃ καὶ λέγοντες̣ περὶ μετανοίας ἀκ̣ού̣ω̣νται ὡς ο ταν π̣ερὶ σωφροσύνης καὶ δικαιοσύνης λέγοντες τ̣α̣ι̣ καὶ ι ὁ λόγος ου τω περὶ μετανοίας λέγοντες καὶ δεικν̣ύν τες αυτην ερ̣ ἰσχυρὸ̣ν προφέρου̣σιν λόγον, προτρέπουσιν εἰς ἀρετήν. ὁ ἐπαινῶν τ̣οὺς ἁγίους καὶ ἀποδεχόμενος καὶ περὶ αὐτῶν πολλὰ λέγων, τίνος ε νεκα ἐπέτρεψ̣εν̣ γρα φῆναι αὐτ̣ῶν̣ ἁ̣μαρτήματα τ αβάλλοντα̣·...ην μᾶλλον τοὺς δικαίους; διὰ τί καὶ ἐ̣ν τῷ εὐαγγελίῳ ἀ̣ν̣εγράφη τοῦ Πέτρου παρά̣πτ̣ωμα̣ οὐκ ην τοῦ ἀπ̣ο̣σ̣τ̣ό̣λ̣ο̣υ̣ ἀλλὰ μᾶλλον κα : : ἀν̣εγράφη̣ :· εὐτελιζ· : - μ̣α̣τα ευ̣σ̣χεν :·α το ἀπείρατος αὐτῶν ει ναι.","english":"King\" here is not the one who speaks against human pursuits and disparages them; and a rich \"king\" who has many subjects and guards, this man disparages them, saying that because he does not have such things—though at some point he did—this too was reasonably recorded. The sins of the righteous are recorded so that the good by nature may be shown to be [good]. But the one who says this gives hopes of repentance to those who sin, [saying] that nature opposes and certainly does not... the righteous man, or the one who possesses virtue by constitution—for this reason the sins of the saints were recorded, so that there might also be repentance, and those who speak about repentance may be heard, just as when they speak about self-control and righteousness. And the word speaks in this way about repentance, and those who demonstrate it put forward a strong argument; they urge toward virtue. The one who praises the saints and approves of them and says many things about them—for what reason did he permit their sins to be written down, the things that cast blame... rather the righteous? Why in the gospel was Peter's fall recorded—it was not the apostle's—but rather... it was recorded... disparages... they had... that they were without trial.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"καὶ ευ̣δωκα̣ τὴν καρδίαν μου τοῦ ἐκζητῆσαι. τὸν νοῦν μου \"τοῦ κατασκέψασθαι περὶ πάντων : εὑρεῖν. οὐκ ἐκράτησέν με γὰρ ἡ βασιλεί̣α ω̣στε τούτοις : ἡ περίστασις τῆς ἀρχῆς \"ἐκζητῆσαι\" \"σοφίαν καὶ : ν̣αι τὴν καρδίαν μου\" μὴ εἰς μιμα, μὴ εἰς τ : τα τ̣ῆς φιλοσοφίας τῆς θεόν. καὶ τοῦ κατασκέψασθαι ἐν τῇ σοφίᾳ. κατὰ κοιν \"ἐν τῇ σοφίᾳ\" καὶ το· :· καὶ δύναται μὲν ἐκ παραλ̣λήλου ε̣ἰς τ̣ὸ αὐτὸ λαμ βάνεσθαι : νεσθαι ἐκ τῶν δύο λέξεων οτι \"κατα σκεπ : σιν φυσικώτερον καὶ ε̣ ν̣ τῆς \"κατα σκέψεως\" σ κων. περὶ πάντων τῶν γινομένων ὑπὸ τὸν οὐρανόν. ἡ \"σοφία\" ἡ ἀληθής, ἡ κυρίως καὶ αυ̣νευ προσθήκης λεγομένη ν ευ̣χει εἰς τὰ ὑπερκόσμι̣α ρ μενος η αυτη καὶ περὶ τῶν ἐν τῇ τ̣ὸν η λιον\" ον \"κατεσκεψάμην\" καὶ \"ἐξεζήτησα\", ι να μετὰ τοῦ εἰδέναι καταφρονήσω τῶν ἐπιτηδευμάτων. οὐδὲ γὰρ ὡς ευ̣τυχεν δεῖ αἱρεῖσθαι η φεύγειν, ἀλλὰ μετὰ πολλὴν θεωρίαν. ἀμέλ̣ει γοῦν τὰ προβλήματα τὰ ἠθικὰ λέγεται πρὸς αι ρεσιν καὶ φυγήν· οὐδεὶς δὲ αἱρεῖται̣ ο μὴ οὐδ̣ὲ φεύγει ο μὴ̣ ε̣ διὰ τοῦτο γὰρ καὶ τῶν ἐναντίων τού̣τ̣ω̣ν, τοῦ̣ κακοῦ καὶ τοῦ καλοῦ, ἡ αὐτὴ γνῶσίς ἐστιν, ι να \"ἐκκλίνῃ\" τις \"ἀπὸ τοῦ κακοῦ καὶ κα̣λ̣ὸν ποιῇ\". αυ̣λλως ου ν \"σκέψεται\" περὶ αὐτῶν ὁ σοφὸς καὶ αυ̣λλως ὁ κοινὸς αυ̣νθρωπος. ἐνίοτε γοῦν ὁ κοινὸς αυ̣νθρωπος καὶ αἱρετὰ αὐτὰ ἡγεῖται καὶ κακά. τοῦτο δ̣ὲ λέγ̣ει προηγου μένως ̓Επίκουρος ου τος ὁ τῆς αἱρέσεως τῆς ἀθέου προιστάμενος \"ἐξ̣εζήτησεν\"· τῷ βίῳ καὶ τῷ ηυ̣θει","english":"And I applied my heart to seek out. My mind \"to consider concerning all things\": to find. For the kingdom did not restrain me so as to \"seek out\" wisdom in these things: the circumstance of rule, and my heart not for vainglory, not for the [things] of philosophy, [not] for God. And to consider in wisdom. In common \"in wisdom\" and... and it can indeed be taken from parallel [usage] to the same meaning: to be understood from the two words, that \"consider\" is more in accord with nature and... from the \"consideration\"... concerning all things that come to be under heaven. The \"wisdom\" that is true, that which is properly and without addition so called, reaches out to the things beyond the world... this same man also concerning the things in the... \"under the sun\" I \"considered\" and \"sought out,\" so that along with knowing I might despise the pursuits. For one must not choose or flee as it happens, but after much contemplation. At any rate, the ethical problems are said to be directed toward choice and avoidance; and no one chooses what he does not also... nor flees what he does not... for this reason also of these opposites, of evil and good, there is the same knowledge, so that one may \"turn away\" from evil \"and do\" good. In another way, then, the wise man \"will consider\" concerning them, and in another way the common man. For sometimes the common man regards these very things as both choiceworthy and evil. And this Epicurus, the leader of the godless sect, says as of primary importance, this man \"sought out\" in life and in character...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"σπουδαῖος ει ναι· ου τω γοῦν καὶ ευ̣πεισέν τινας. ἐκεῖνος ου ν γράφει πρὸς ̓Ιδομενέα ο τι “αυ̣λλως χρᾶται ὁ σοφὸς τοῖς πράγμασιν καὶ αυ̣λλως ὁ μὴ σοφός” καὶ ἐ̣πιφέρει· “τότε σοφὸς οὐκ η ς, νῦν δὲ ἐσπούδασας τοῦτο γενέσθαι. ἀναπόλησον τοῦ προτέρου βίου̣ καὶ τοῦ νῦν, εἰ ου τως ευ̣φερες τότε νόσον ὡς νῦν η ου τως ἐκράτεις πλούτου̣ ὡς νῦν κρατεῖς.” ε ο τι ο ἐξ αὐτοῦ τοῦ ἀνθρώπου τὴν ἀπόδειξιν ευ̣λαβεν. ο τι περισπασμὸν πονηρὸν ευ̣δωκεν ὁ θεὸς τοῖς υἱοῖς τοῦ ἀνθρώπου τοῦ περισπᾶσθαι ἐν αὐτῷ. διὰ τοῦτο \"κατεσκεψάμην περὶ πάντων\", ι να τὰ μὲν αἱρήσομαι, τὰ δὲ φε̣ύγω. καὶ δείκνυσιν τὴν αἰτίαν· \"περισπασμὸν πονηρὸν ὁ θεὸς ευ̣δωκεν τοῖς υἱοῖς τῶν ἀνθρώπων τοῦ περισπάσασθαι ἐν αὐτῷ\". κα̣τὰ τοὺ̣ς γραμματικοὺς \"πόν̣η̣ρ̣ο̣ν̣\" ἀναγιγνώσκομεν· οὐ γὰρ \"πονηρὸν ὁ θεὸς δίδωσ̣ιν\" τὸ ἐναντίον τῷ ἀγα θῷ, ἀλλὰ τὸ κολαστικόν, οι ῳ \"ευ̣παισεν τὸν ̓Ιώβ\", οι αι η σαν αἱ \"νόσοι Α̣ἰγύπτ̣ου\", α ς \"ἐπήγαγεν\" αὐ̣τῇ ὁ θεὸς \"πάσας\" : κ̣ατ̣άβασιν ἐπ̣ὶ̣ γ̣ῆς μόνος ὁ \"αυ̣νθρωπος\" : λ̣ :·ε̣·ε̣· π̣ρὸς τὰ αυ̣λογα... ν ευ̣χουσιν τὰ αυ̣λογα ζῷα : ευ χρήσασθαι αν κατὰ νοητὸν κόσμον ι να τ̣ὸν γ̣ε̣ν : ε̣ η ο ταν παρέχῃ φ ις τὴν ἀκοήν, ι ν' ἐκ τῶν σημαινομένων :·ακιαν καὶ ελητα ην μόνος ου ν ὁ \"αυ̣νθρωπος\" λόγον ευ̣χει̣ : καὶ ο ταν ς προηγουμένως ἐνεργῇ κα : νως χρηση̣ ω ἐπεὶ γὰρ ὡς δεῖ ἐν̣εργεῖ̣ ὁ̣ \"αυ̣νθρωπος\" : ευ δε ευθ ησεν αὐτὸν πολλ·ν χρ : ζῶα αυτοφ σ̣καιπην τετριχωμένα καὶ τ̣ : εστιν ιν η χρεία καν εἰς τέχνας ιν ο πω· : ον κινεῖται πάλιν· : αὐτομάτου τρέφεται·","english":"...to be earnest; at any rate, he did not persuade certain people of this. That man writes to Idomeneus that \"the wise man uses circumstances in one way and the non-wise man in another,\" and he adds: \"At that time you were not wise, but now you have been earnest to become this. Consider your former life and your present one, whether then you bore sickness in such a way as now, or whether then you controlled wealth in such a way as you now control it.\" Since he took the proof from the man himself. That God gave an evil distraction to the sons of men, to be distracted in it. For this reason \"I considered concerning all things,\" so that I might choose some and flee others. And he shows the cause: \"God gave an evil distraction to the sons of men, to be distracted in it.\" According to the grammarians we read \"evil\": for \"God does not give evil,\" the opposite of good, but the punitive, with which \"he struck Job,\" which were the \"diseases of Egypt,\" which God \"brought upon\" it \"all\": a descent upon the earth only \"man\": ... toward the things analogous... the analogous living things have... to use well in the intelligible world, so that the... whenever he provides the hearing, so that from the things signified... and... only therefore \"man\" has reason: and whenever he acts primarily... to use... For since \"man\" acts as is necessary... and... he established him... many... living things... self-... scraped... and... there is the need even for crafts... no longer... is moved again: of its own accord it is nourished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":": ου πέφυκεν προσ ον χρεια αὐτῷ γεωργικῆς α̣ : αὐτοῦ τὴν σύνεσιν. ἐπερ· τὸν \"περισπασμὸν\" εντ̣ : \"περισπᾶσθαι\" περι τι ιν κον αὐτοῦ \"περισπ̣ᾶται\" καὶ : δυνάμενα αὐτα πρόξενος θ̣εοῦ σοφίαν ποτέ. ἐπερ φωνοι ει ναι τοῦ προοιμίου τ̣ο̣ῦ̣ λόγου ἐλέχθη κατὰ σύνκρισιν τὴν \"ματαιότητα\" εἰρῆσθαι ὁ ἐπαινετὸς ου τω λεγομενουψεκ̣τ̣ μὴ γὰρ ὡς \"δέδωκεν\" αὐτῷ πόθον \"σοφί̣ας\" κ̣αὶ ἀρ̣ετῆς καὶ βασιλείας ου τω \"δέδωκεν\" αὐτῷ πόθον τουτω \"περισπᾷ\" εαυτοῦ·ο ν περὶ ταῦτα καὶ μὴ ἀκολασίαις αὐτὸ παραδοι ε :... περιταγενοιν Αἰγύπτιοι καὶ λατρευε̣ι̣·:...·:...α· ταα̣λλ·ε̣ ο̣τε η σαν ἀθρόως δέ ξασθα̣ι... τὸν πνευμα ε̣...ον ο ν ἠδύναντο χωρῆσαι παρέσχεν αὐτοῖς κατὰ τὸ γράμμα... ι να η π:...·:... ο ν κωλυθῇ. ἠρωτήθη ει ς τῶν νομοθετῶν, τάχα Σόλων, ποίους νόμους \"δέδωκεν\" τοῖς πολίταις, καὶ λέγει· “ω ν ἠδύναντο χωρῆσαι τοὺς κρείττονας”, οὐ καθάπαξ το̣ὺς κρείττονας. αἱ οἰκονομίαι ου ν ου τω γίνονται. ει δον σύνπαντα τὰ ποιήματα τὰ πεποιημένα ὑπὸ τὸν η λιον καὶ ἰδοὺ τὰ πάντα ματαιότης καὶ προ αίρεσι̣ς πνεύματος̣. \"τὰ ποιήματα πάντα τὰ ὑπὸ τὸν η λιον πεποιημένα\" τὰ περὶ ἡμᾶς τοὺς \"ἀνθρώπους\" \"ει δον\" κα̣ὶ̣ \"πάντα ματαιότης\". τὸ \"ἰδεῖν\" δὲ ου τω αυ̣κουε· ἐπέστησα αὐτοῖς, τὴν φύ σιν αὐτῶν \"ει δον\" τί δύ̣νανται συνβάλλεσθαι τοῖς \"ἀνθρώποις\" καὶ τί οὐ δύνανται. \"ει δον\" ο τι \"τὰ πάντα ματαιότης\" ἐστιν, \"ματαιότης\" δὲ τῷ προειρημένῳ τρόπῳ. μὴ γὰρ ὁ πλουτῶν πλ̣έον τι τῶν \"ἀνθρώπων\" τῶν θνητῶν ευ̣χει ἐκ τοῦ πλουτεῖν· ῃ ζῷόν ἐστιν, ῃ \"αυ̣νθρωπος\" οὐ δὲν ευ̣χει... ὁ ὑγιαίνων οὐδὲν ευ̣χει πλέον.","english":"...it is not natural for him to have need of farming skill... his understanding. Since \"distraction\" ... \"to be distracted\" about something ... his ... \"he is distracted\" and ... the things able to be for him a cause of the wisdom of God at some time. Since ... to be ... of the preface of the discourse ... it was said by way of comparison that \"vanity\" was spoken ... the praiseworthy man ... thus called ... the reprehensible ... For not as \"he gave\" him a longing \"for wisdom\" and virtue and kingship, so \"he gave\" him a longing for this ... \"he distracts\" himself ... the one occupied with these things and does not hand himself over to licentiousness ... the Egyptians and serve ... when they were suddenly able to receive ... the spiritual ... which they were not able to contain, he provided to them according to the letter ... so that ... he might not be hindered. One of the lawgivers was asked, perhaps Solon, what sort of laws \"he gave\" to the citizens, and he says: \"the ones they were able to contain, the better ones\"—not absolutely the better ones. The economies, then, come about in this way. I saw all the works that have been made under the sun, and behold, all is vanity and a choosing of spirit. \"All the works that have been made under the sun\"—the things concerning us, \"human beings,\" \"I saw,\" and \"all is vanity.\" But \"to see\" is understood thus: I set them before me, I \"saw\" their nature—what they are able to contribute to \"human beings\" and what they are not able. \"I saw\" that \"all is vanity,\" and \"vanity\" in the manner previously stated. For the rich man does not have anything more than mortal \"human beings\" from being rich; insofar as he is a living being, insofar as he is a \"human being,\" he has nothing more... the healthy man has nothing more.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"πολλάκις γοῦν ἀσθενεῖς αυ̣νθρωποι προ· : διὰ δὲ̣ τοῦ εἰπεῖν \"πεποιημένα\" αὐτὰ δείκνυσιν ο τι \"θεοῦ\" εἰσιν \"ποιήματα : οὐδὲν πλέον περιποιοῦνται τοῖς \"ἀνθρώποις\" ὡς ἡ ἀρετή, ὡς ἡ εὐσέβε̣ι̣α. ἐπερ· καταλ λήλως λαμβάνομεν τ̣ῶν γινο̣·ε... τὰ μὲν \"ποιήματά\" εἰσιν \"θεοῦ\", τὰ δὲ ἐπι̣τ̣ηδεύματα \"ἀνθρώπων\". τὰ τῶν \"ἀνθρώπων\" δὲ ἐπιτηδεύματα : \"θεοῦ\" ἐστιν. ἐὰν λέγῃ ὁ ἀπόστολος ο τι \"παρὰ θεοῦ ἐστιν τὸ θέλειν καὶ τὸ ἐνεργεῖν\" ο·τ δε τινα \"θέλειν\". ἀλλοκότου \"πνεύματος προαίρεσίς\" ἐστιν τ : πολλάκις\n\nτὴν γνώμην \"πνεῦμα\", ὡς α ν λέγῃ \"καὶ γνώσονται οἱ πλανώ μενοι τῷ πνεύματι σύνεσιν̣\" τουτέστιν τῇ γνώμῃ. ἐὰν δέ τις παχύτερον α̣ στρεφόμενος :· ψυχην \"οἱ πλανώμενοι τῷ πνεύματι\" ἀντὶ τοῦ τῇ ψυχῇ. λέγεται γὰρ καὶ αυτη : γραφ· \"ω σπερ τὸ σῶμα χωρὶς πνεύματος\" καὶ ὁ Στέφανος \"κύριε ̓Ιησοῦ δέξαι τὸ πνεῦμά μου\" δηλονότι τὴν ψυχήν. ἐὰν τὴν ψυχὴν λέγῃ, \"προαίρεσίς\" ἐστιν ψυχῆς τ̣ : \"μάταια\" τὰ μηδὲν πλέον περιποιοῦντα ουκ̣ υμνη ψυχὴ αἱρεῖται τ : ενος ὑπὸ τοῦ ἁγίου \"πνεύματος\".","english":"Often, then, weak men... But by saying \"made,\" he shows that they are \"works of God.\" They acquire nothing more for \"men\" than virtue, than piety. Since... we understand accordingly... the things that come to be... some things are \"works of God,\" but others are \"pursuits of men.\" But the pursuits of \"men\"... is of \"God.\" If the apostle says that \"to will and to work is from God,\" ... that someone \"wills.\" The \"choice of a strange spirit\" is... often\n\nthe mind, \"spirit,\" as when he says \"and those who are led astray in spirit will understand,\" that is, in mind. But if someone, turning more crudely... \"those who are led astray in spirit\" instead of \"in soul.\" For it is said also of this... Scripture: \"as the body without spirit,\" and Stephen: \"Lord Jesus, receive my spirit,\" evidently meaning the soul. If he means the soul, it is a \"choice\" of the soul... \"vain\" things that confer nothing more... the soul chooses... by the Holy \"Spirit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"διεστραμμένον οὐ δυνήσεται τοῦ ἐπικοσμηθῆναι, καὶ ὑστέρημα οὐ δυνήσεται τοῦ ἀριθμηθῆναι. :·ν κόσμον συνεστάναι π̣ρ̣ονοουμένου· : σινη ἐκ τοῦ αὐτομάτου καὶ αν α̣ς οὐκ ευ̣στιν πληρη τ̣αυ ον παρασχεῖν \"οὐ δύναται\" δόγματος ου εἰώθασιν λεγ̣ ν ν τις ευ̣χων κηρὸν καταχυ υ δωρ ου μετὰ τοῦ τεχνεῦσαι δια φ·υ̣ γίνεται παγέντος τοῦ κηροῦ α̣δε γίνεται οὐδὲν θέλει ὁ καταχέων. τοῦτο ου ν ἐρωτῶσιν ο τι ῃ θεὸς ἐποίει τὸν κόσμον τέλειός ἐστιν, ῃ δὲ αὐτό ματον, οὐ τέλειον. δείξατε ου ν, τίνι λείπετ̣αι ὁ κ̣όσ̣μ̣ος ειυ̣πατε, τί, ο τι ωυ̣φειλεν τόδε ευ̣χειν μέρος η τόδε μετὰ τόδε γενέσθαι. καὶ οὐκ ευ̣χουσιν εἰπεῖν μέρ̣ο̣ς̣ φαντάζονται τ̣ι̣ ν ου̣ντων. λέγεται λέγετε γοῦν πρὸς τοὺς τοιούτους...ι̣·...·...α πεποίηκεν τὸ̣ν κόσμο̣ν̣ καὶ... ευ̣χ̣ει τινα διαστροφήν. οὐδεὶς δὲ ω ν δύναται τὸ λεγ̣όμεν̣ον̣ \"διεστραμμένον\" ἐπανορθω ν λέγουσιν πολλά κις ο τι ευ̣χιδνες εἰσὶν ἐν τῷ κόσμῳ, λέοντες θανατήφοροι και ο̣·... ορθωσασθαι λέγων ο τι εἰκαῖά εἰσιν ἀλλ' αυ̣λλοι φυσιολογήσαντες ευ ρηκαν τὴν αἰτία̣ν τ̣ο̣ῦ̣ ε̣ι ̣ναι τὰ τοι αῦτα· ἐν θεραπείᾳ ευ̣χιδρναι παραλαμβάνονται· εἰς θεραπείαν λέοντες τιθασεύονται δ̣ε τις ου ν \"διεστραμμένον\" ευ̣χει ει πεν ο τι ου τως ωυ̣φειλεν γενέσθαι \"δ̣ιεστραμμένον\" ω̣ ἐκεῖνος νο μίζει. πάντα γὰρ ἀδιάστροφά ἐστιν· \"ὑστέρημα\" οὐκ ευ̣χει ἀναπληρ̣ῶσαι ο̣ὐ̣δ' α ἐ̣κ τῶν ου̣ντων αὐτὸ λέγει·","english":"What is twisted cannot be set in order, and what is lacking cannot be numbered. Since the world has come to be by providence... not from spontaneity, and it is not possible to provide a full account of this... \"cannot\"—of the doctrine which they are accustomed to state... For example, someone pouring wax into water without skill: when the wax has congealed, nothing further happens, nor does the one pouring wish anything more. This, then, is what they ask: whether God made the world perfect, or whether spontaneity made it imperfect. Show, then, in what respect the world is deficient; tell us what part ought to have had this or that, or what ought to have come to be after what. And they cannot say; they only imagine some part of existing things. It is said—say, then, to such people... he made the world and... it has some distortion. But no one is able to correct what is called \"twisted.\" They often say that there are vipers in the world, deadly lions, and... to set right, saying that they are random; but others, studying nature, have found the cause of such things existing: vipers are taken up for healing; lions are tamed for healing. Someone, then, says that \"twisted\" has this meaning: that it ought to have come to be thus—\"twisted\" in the way that person thinks. For all things are undistorted; it has no \"deficiency\" to fill up, nor does he call it one of the things that are...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"τινὲς εἰς τὰς φύσεις αὐτὸ λαμβάνουσιν τῶν ἀνθρώπων ο τι ἡ \"διεστραμ μένη\" φύσις, ἡ ἀνεπίδεκτος ἀρετῆς, οὐ δύναται ἐπανορθωθῆναι κ̣α ν ὑστερῇ αρ η σύνεσις, οὐ δύναται προσλαβεῖν αὐτὴν διὰ τὸ μὴ πεφυκέναι πρ υ̣ πάνυ δ̣ὲ α̣υ̣τη ρια τῆς ἀληθείας ἐστιν ἡ θεωρία. ἐπερ· οὐκοῦν οὐ \"μάταιον\"; τὸ \"μάτ̣αιον\" μὴ γὰρ λέγω τὸ μη λως πεφυ : συνκρίσει ὑπεραναβεβηκὸς \"μάταιον\" εσ αι ἐπειδὴ καὶ ἐν τοῖς δημιουργήμασιν καὶ ἐν τοῖ̣ς̣ ἐπιτηδεύμασιν ειυ̣πομεν τὸ \"μάταιον\" λ̣άβωμ̣εν ἀφ' ἑκατέρου τὴν νόησιν τρόπον τινα ὡς πρὸς τὸ ἡλιακὸν φῶς τὸ ἐν τῇ δάδᾳ \"μάταιόν\" ἐστιν· πολλὰ γὰρ ἀπολείπεται. καὶ οὐ δήπου ου τω...· λέγομεν \"μάταιον\" ὡς εφυ̣ : τὸν \"η λιον τῆς δικαιοσύνης\". τὸ φῶς τὸ αἰσθητὸν πρὸς τὸ \"ἀληθινὸν\" : τ̣οῖς συνκριτικοῖς γὰρ ου τω λαμβάνομεν. ἐὰν δύο ἀγαθὰ συνκρίνωμεν, ευ̣στιν τὸ ὑπεραναβεβηκ̣ὸς̣ μὲν κρεῖττον, χείριστον δὲ τὸ ὑποβεβηκός. καὶ οὐ τὸ χείριστον ψεκτὸν αὐτο· : ν̣ ο δε ὁμοίως, ἐὰν συνκρίνωμεν δύο κακά, τὸ μᾶλλον κακὸν : κακοῦ λεγ δε κρεῖττόν ἐστιν τὸ η ττον κακόν. οὐχ ο τι κ : ου τω ου ν καὶ ἐπὶ τῶν δημιουργημάτων λέγεται ἐκ τῶν ὑποδεεστέρων : ψυχας \"μαται σώματα. ἀμέλει γοῦν ἡ κτίσις τ \"ματαιο· :· διὰ τοῦ οὐχ ἑκουσα η ο τι λογική τίς ἐστιν διὰ τοῦ̣ υ̣ποτε· : καρα δοκοῦσα ελε πο τῆς \"ματαιότητος\" η ψυχη...· : 26· \"ἐφύ βριστον ἀλ̣α̣ζ̣ο̣ν̣ε̣ί̣α\" εχ̣ουσαν αὐτο ψυχὴν· καὶ : τοις ἐπιτηδεύμασιν τῶν ἀνθρώπων ἐστὶν διαφορα το :·ς οἱ δὲ χειρόνως̣. εν ου ν αὐτοῖς ο τι τὸ \"ὑστέρημα̣\" : \"δύνα̣ται\" πλη ρωθῆναι \"δ̣υν αυσασθαι τοῦ \"ὑστερήματ̣ος\" λ̣έγ̣ο̣μ̣εν̣ ο τ̣ι̣ ὁ φαῦλος αυ̣νθρω πος","english":"Some take it to refer to the natures of human beings, that the \"twisted\" nature, which is incapable of receiving virtue, cannot be set straight, and what is lacking in understanding cannot acquire it because it is not naturally disposed to it. But the contemplation of truth is of very great value. Therefore, is it not \"vain\"? Let me not call \"vain\" that which is in no way naturally... by comparison, that which has surpassed [others] is \"vain,\" since both in created things and in human pursuits we find the \"vain.\" Let us grasp the notion from each side in a certain way: as compared with the light of the sun, the light in a torch is \"vain,\" for it falls far short. And surely we do not... call \"vain\" as... the \"sun of righteousness.\" The perceptible light [is vain] compared with the \"true\" light; for we grasp it thus by way of comparison. If we compare two good things, the one that surpasses is better, and the inferior is worst. And the worst is not in itself blameworthy; likewise, if we compare two evils, the greater evil... is called better than the evil, [while] the lesser evil is [better]. Not that... so then also in the case of created things it is said from the inferior... souls \"vain\"... bodies. At any rate, creation... \"vain\"... not willingly... because it is in some way rational... looking forward... from \"vanity\" the soul... \"insolent boasting\" having... a soul; and in the pursuits of human beings there is a difference... some [do things] worse. Therefore in them, that the \"lacking\" can be \"filled up\"... we say \"to make up for the lack,\" that the worthless man...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"ο σον ἐστὶν̣ φαῦλος \"οὐ δύναται\" σπουδαῖος γενέσθαι \"ἀριθμῆσαι ὑστέρημα\". 27 † τὸ εὑρεῖν καὶ παραγαγεῖν εἰς μέσον † ξα.... \"οὐκ ευ̣στιν μνήμη τοῖς πρώτοις μετὰ τῶν γενησομένων εἰς τὴν ἐσχάτην\" ἡ̣ \"μνή̣μ̣η̣\" κυρίως παρεληλυθότων ἐστίν. οὐδεὶς δὲ τὰ ἐνεστῶτα λέγε τ̣αι μνη μονεύειν, ἀλλ α οὐ̣δὲ τῶν μελλόν̣τ̣ων \"οὐκ ευ̣σ̣τι̣ν̣\" ς ἐ̣ὰ̣ν δὲ \"οὐκ ευ̣στι̣ν\" αιυ̣ς θησις οὐδὲ \"μνήμη\" :· ἐστιν \"μνήμη\" η αιυ̣σθ̣ησις παρεληλυθότος. τοῦτο ου ν ἐς τιν, ο λέγει· τὰ παρελ̣ηλυθότα πολ̣λά εἰσιν· πολλῶν δὲ αιυ̣σθησις α μα οὐ γίνεται· ἡ δὲ αιυ̣σθησις ἑνὸς καθ' ἑνὸς̣· :·... λογισμῷ δὲ λαμβάνεται τὸ καθόλου. ἐπὶ γὰρ καὶ̣ αυ̣λλον κ· : \"γ̣ενομένω̣ν\" ἀνθρώπων ευ̣λαβον τὸ καθόλου το οὐ λέγω· : ἀλλὰ τῶν καθ' ε καστα τῶν παρεληλυθότων τ̣ αιυ̣σθησιν π̣ : μήπω ὑπαρξάντων ἀλλ' ἐν τῷ μέλλειν ἐχόντων τ̣ \"οὐκ ευ̣στιν μνήμη\" : ν̣ ο ̣λως οὐ \"γέγονεν\" ἀρχὴ γὰρ \"μνήμης\" ἐστὶν αιυ̣σθησισ... τῶν δὲ παρ̣ : ἀλλὰ μόνη ἡ ἀρχὴ ἡ αιυ̣σθησις. ἐπερ· τί ου ν ἐστιν ολ τοῦτο ου ν :· ἐστιν μνήμη\", ἐπαύσαντο γάρ. καὶ διὰ τὸ πολλὰ ε χομεν αυτ· : \"τῶν γενησομένων\" ουυ̣πω γὰρ αιυ̣σθησις αὐτῶν̣ \"γέγονεν̣\" μαινόμενον̣ : α̣ι ο τι \"μετὰ τῶν γενησομένων\" ἐν τῇ ε : λέγομεν ειν : οὐδεὶς δὲ ἐν μείζοσιν \"γεγενημένος\" κ : μνη̣ μονεύει τῶν :·μεν ῥητὰ τὸ \"κάκωσ̣ι̣ς̣ ω ρας ἐ̣πιλησμονὴν ποιεῖ τρυ φῆς\" οὐ του· :·ω·ας π̣ : ποτε ἀλλὰ τη : καὶ ἐν ἡμέρ θ·ν α τι ακακ·ν ο̣υ... : υτων \"μνήμην\" οὐκ ευ̣χει. ἐλάλησα ἐγὼ ἐν τῇ καρδίᾳ μου τῷ λέγειν, ἐγὼ ἰδοὺ ἐμεγαλύνθην καὶ προσέθηκα σοφίαν ἐπὶ πᾶσι̣ν̣.","english":"Whatever is worthless cannot \"become\" excellent, nor can it \"number a deficiency.\" † To find and bring forth into the midst † ... \"There is no memory of the first with those who will be born at the last.\" \"Memory\" properly belongs to things that have passed. No one can be said to remember things present, nor yet things future. \"There is no\" — but if there is no perception, neither is there \"memory\"; for \"memory\" is perception of a past thing. This, then, is what he means: past things are many, but perception of many things does not arise at once; perception is of one thing at a time, one by one; but the universal is grasped by reason. For in the case of ... of \"things that have come to be\" among human beings, I have taken the universal — I do not mean ... but the perception of particular past things ... things not yet existing but having their being in \"about to be\": \"there is no memory.\" In general, it \"has not come to be,\" for the beginning of \"memory\" is perception ... but of past things ... but only the beginning, namely perception. What, then, is this? \"There is memory,\" for they have ceased. And because we have many ... \"of those who will be born,\" for their perception \"has not yet come to be\" ... \"with those who will be born\" ... we say ... no one \"has been born\" among greater things and remembers ... The saying \"oppression of ... causes forgetfulness of enjoyment\" — not of ... at any time, but ... and in the day ... these things he does not have \"memory.\" I spoke in my heart, saying, \"Behold, I have become great and added wisdom above all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"ἡ \"καρδία\" : ὁμιλίαν καὶ ὁτὲ μὲν αυ̣λλου λέγοντος ὁτὲ δὲ αὐτοῦ ἑαυτῷ : λέγῃ ὁ α γιος· \"ἀκούσομαι, τί λαλήσει ἐν ἐμοὶ κύριος ὁ θεός\". ἐν αυτ : ἡγεμονικῷ αὐτοῦ \"κύριος ὁ θεός\" ἐστιν ὁ \"λαλῶν\" \"ἐὰν πνεῦ μα τοῦ ἐξουσιάζοντος ἀναβῇ ἐπί σε, τόπον σου μὴ ἀφῇς\". αυ̣λλος ἐστὶν ὁ \"λαλῶν ἐν τῇ καρδίᾳ\" οὐκ ἐπαι : ε̣ν̣ του νοῦ ἑαυτ η \"λαλεῖ ἐν τῇ καρ δίᾳ\" ε :·εν γὰρ καὶ ἡμεῖς ἰδία̣ν ὁρμήν, κα ν λ̣ ἀκούοντες πάλιν \"λαλου̣ : ἀνάκλασιν γὰρ ἡ γινομένη πρ ς ὁμιλία καὶ πε παιδευ : ημ̣ας \"ἐλάλησα ἐν τῇ καρδίᾳ μου\" τοῦτο̣ ο τι \"ἐμεγαλύνθην\" τα με· :· \"ει δον\" τὸ \"μέγεθος\" τῶν περι : τοῦτο ει πον \"ἐν τῇ καρδίᾳ μου : ν̣ οὐ πάντως δὲ προφορικῷ λόγῳ νοιᾳ καὶ ὑπολήμψει. εἰσὶν γὰρ μ̣ :·ων μεγαφρονοῦντες δὲ ο τι με̣ ν \"ἐν τῇ\" ἑαυτοῦ ο̣υ̣ν̣ \"ἐλάλησα\" ο τι \"ἐμεγαλύνθην\" καὶ τὸ φάναι \"ἐμεγαλύνθην\" ου “μέγας εἰμί”· οὐ ταὐτὸν γὰρ τὸ μεγα ν· : αλυνθαι\"· προκοπή ἐστιν, \"πρόσθ̣εσις\" δὲ καὶ πρόσλημψίς ἐστιν τῶν πρότερον οὐκ ου̣ντων. 1, δ οι ἐγένοντο ευ̣νπροσθέν μου ἐν ̓Ιερουσαλήμ. :... \"προσθεὶς σοφίαν\" \"γέγονα\" \"ὑπὲρ τοὺς\" πρὸ \"ἐμοῦ\" \"βασιλεύσαντας\". οὐδὲ γὰρ ἐξ αυ̣λλου τινὸς ε·α ει ναι...·ου \"σοφός\". τάχα ἐν ευ̣θνε σιν αυ̣λλοις εὑρεθήσονται̣ με̣ί̣ζ̣ονες̣ βασιλεῖς τοῦ Σολομῶνος. τῶν μέντοι πρὸ αὐτοῦ \"γενομένων ἐν τῇ ̓Ιερουσαλὴμ\" \"μεμεγαλ : μὴ γὰρ λέγεις ο τι τοῦ Δαυὶδ πολλάκις αἱ τοιαῦται λέξεις ε νεκα τοῦ μὴ ἐλαττ ν̣αι κεῖνται. ὁπηνίκα γοῦν \"ἐκάθισεν ἐπὶ τὸν θρόνον τοῦ Δαυὶδ\" ο·","english":"The \"heart\": conversation, sometimes when another is speaking and sometimes when he speaks to himself. Let the saint say: \"I will hear what the Lord God will speak in me.\" In his ruling faculty \"the Lord God\" is the one who \"speaks.\" \"If a spirit of the ruler rise up against you, do not leave your place.\" It is another who \"speaks in the heart,\" not in the mind's... he speaks to himself \"in the heart\"... For we too, perceiving our own impulse, even when hearing... again \"speaking\"... For the conversation that arises is a reflection and... instructs us: \"I spoke in my heart\"—this because \"I was magnified\"... \"I saw\" the \"greatness\" of those around... this I said \"in my heart\"... not altogether with uttered speech, but with thought and conception. For there are those who... being proud in mind... \"in his own\" therefore \"I spoke\" because \"I was magnified,\" and to say \"I was magnified\" is not \"I am great\"; for \"to be magnified\" is not the same thing; it is progress, and \"addition\" and \"acquisition\" of things that previously did not exist. ... who were before me in Jerusalem. ... \"adding wisdom\" \"I became\" \"greater than those who\" \"before me\" \"reigned.\" For neither from another... to be... \"wise.\" Perhaps among other nations there will be found kings greater than Solomon. However, of those \"who were before him in Jerusalem\"... \"I was magnified\"... For do not say that such expressions are often set down on account of David, so that he not be diminished. At any rate, when \"he sat upon the throne of David\"...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":": υ̣ντες καὶ υ μνον ἀναπέμποντες τῷ θεῷ ευ̣λεγον \"μεγαλύναι τὸν θρόνον τοῦ Σολομῶνος ὑπὲρ τὸν θρόνον Δαυίδ\", οὐχ ο τι ἠδύνατο μεῖζον ει ναι :·...αι \"τὰ κρύφια τῆς σοφίας αὐτῷ δεδήλωται ὑπὸ τοῦ θεοῦ\" κ : \"θελήματα τοῦ θεοῦ ἐποί ει\" \"ευ ρον γὰρ Δαυὶδ τὸν δοῦλόν μου\", \"ο ς ποιήσει πάντα τ̣ὰ θελήματά μου\" ε νεκα του ευ̣λαττον μεγαλυνθαι ειυ̣ρηκαν τὸν τοῦ Σο̣λ̣ομῶνος·δ ὑπερβολικὸς δ̣έ ἐστιν̣ ου τος ὁ τρόπος. ο ταν γὰρ λέγουσιν ο τι \"τετειχισμέναι η σαν̣ πόλεις ε ως τοῦ οὐρανο̣ῦ\", ὑπερβολὴν τοῦ υ ψους τῶν· :· βούλονται. ο̣ὐ γὰρ̣ οι όν τέ ἐστιν \"ε ως τοῦ οὐρανοῦ\" π· :·σαι ὁπότε οὐδὲ ο·... θέλοντε σχυσαν : κ̣αὶ ἐκεῖνο μὲν...τ̣α̣ι̣ ἀλληγορούμενόν ἐστιν. καὶ περὶ τ : \"ἀναβαίνουσιν τὰ κύματα αὐτ̣ῆς ε ως τοῦ\n\nοὐρανοῦ καὶ καταβαίνου̣σιν ε ως τῆς ἀβύσσου\" οὐδὲ δὲ \"ε ως τοῦ οὐρανοῦ ἀναβαίνου̣σιν\" οὐδὲ \"ε ως τῆς ἀβύσσου κα̣ταβαίνουσιν\" : 10 τοῦ βίου τῶν ἀνθρώπων \"θαλάσσης\" ὀνομαζομένου τὰ \"κύματα\" : ου ἐνίοτε \"εἰς τὸν ο̣ὐρανὸν\" μετεωρίζει τοὺς ποιοῦντας αὐτα ον : καὶ εἰς τὸν ᾳ δην \"ε ως τῆ̣ς ἀβύσσου\" οἱ φαῦλοι καὶ τὰ κατώτερα τῆς γῆς :· \"βασιλευ σιν οὐδεν ην ἐκείνου διδάσκειν; ὡς ἐν προφήταις κ̣α̣ : ἐν αἰσθη \"μ̣έγα\" ἐστὶν τὸ κατὰ \"σοφίαν\" \"βασι̣λ̣ : \"βασιλευ ν ου τος δὲ γ̣ὰρ̣ τὰ αἰσθ̣ητὰ α λέγει ν : η̣ τος ει ναι ε·ει. καὶ ἐὰν ο λως θελήσῃς ἀκοῦσαι : λ̣ ς μόνος γὰρ ὁ Δαυὶδ η ν ὁ \"βασιλεύσας\" πρὸ αὐτοῦ \"ἐν ̓Ιερουσαλήμ\" : ἀλλ̣' οὐκ \"ἐν τῇ ̓Ιερουσαλήμ\"· \"ἐβασίλευσαν\" οἱ κριταί, ἀλλ' οὐκ \"ἐν τῇ ̓Ιερουσαλήμ\" : κ̣αι ευρη· κο·... ἐκκλησίας \" ̓Ιερουσαλὴμ\" καλουμένης̣ : υ̣ς πρό τερον αὐτ ντας.","english":"...and sending up hymns to God, they said, \"Solomon's throne has been made greater than the throne of David,\" not because it was possible for it to be greater... \"the hidden things of wisdom have been revealed to him by God,\" and \"he did the will of God\"; \"for I have found David my servant,\" \"who will do all my will.\" For this reason they have said that Solomon's was made greater—but this manner is hyperbolic. For when they say that \"the cities were walled up to heaven,\" they intend an excess of height. For it is not possible to... \"up to heaven,\" since not even those who wish had the strength... And that passage is spoken allegorically. And concerning \"its waves go up to heaven and go down to the abyss,\" neither \"up to heaven do they go up\" nor \"to the abyss do they go down\"—the life of men being called a \"sea,\" the \"waves\" sometimes raise those who make them \"to heaven,\" and to Hades \"to the abyss,\" the wicked and the lower parts of the earth. \"They reigned\"—was there nothing for him to teach? As among the prophets and... in perceptible things \"great\" is that which is according to \"wisdom\"... \"they reigned\"—for this one, to speak perceptible things... or to be... And if you wish wholly to hear... for David alone was the one who \"reigned\" before him \"in Jerusalem\"—but not \"in Jerusalem\"; the judges \"reigned,\" but not \"in Jerusalem\"; and they found... the church being called \"Jerusalem\"... earlier...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"οὐ μέγεθος ἑαυτοῦ ου ν· : ν τὸ \"κατὰ τὸν ευ̣σω αυ̣νθρωπον\" καὶ κατὰ τὸν \"νοῦν\", ἀλλὰ μέγεθος κατὰ τὸ αυ̣ρχειν τὸ ἐν σω̣ ς. ἐπερ· \"ἐμεγαλύνθην\" λέγει; οὐκ δ̣· λέγει, ἀλλ' ῃ 29 \"ἐκκλησιαστής\" : συναγορευσ·μ : αλλ ως αρχοντ· : \"ἐμεγαλύνθην\"· : τηδευμα ν· : νεας·κ̣α : και λεξ : πινακ : τες. καὶ ευ̣δωκα καρδίαν μου τοῦ γνῶναι σοφίαν καὶ γνῶσιν. ακουε : των βασ : οτητος μ : ραθη μεν· : ανεπιβ : ωσω... νενοήκασιν ἐνίοτε κ̣αὶ δυσφ : νει καὶ ἀσυνστροφῶς φράζουσιν ἀ̣λ̣λ̣ δ̣ε πρὸς τῷ νοει :·ειν δύναται. τοῦτο γοῦν ἐστιν καὶ τὸ παρὰ Παύλῳ λεγόμενον : \"χαρισμάτων\" τοῦ \"πνεύματος\" \"λόγος σοφίας\" καὶ \"λόγος γνώ σεως\" : μόνο̣ν̣ \"λόγον\" ευ̣χει τοῦ \"γιγνώσκειν\", ὁ δ̣ὲ καὶ αυ̣λλοις διεξιέναι τὰ ν : εν̣ος̣ ἐκεῖνος ευ̣χει \"λόγον σοφίας\". ἀμέλει γοῦν καὶ ἐν παροι μί̣αις : ετάχθησαν \"καὶ ἐξέτεινον λόγους καὶ ο̣ὐ̣ προσείχετε\" ω : βουλη, καὶ μεθ' ε τερα λέγει \"καὶ ἐξέτεινον λόγους καὶ οὐ προσείχετε\"... δι̣ : και \"γνώσεως\" αὐτη· \"γι̣γ̣νώσκων\" οὐ πά̣ντως καὶ δι̣εξ̣ι̣έ̣ναι καὶ α· : ται τὰ \"γνωσθέντα\". ὁ δὲ \"σοφίαν\" ευ̣χων καὶ τοῦτο ποιεῖ. δυνα τὸν κ : κατὰ τὸν ὁρισμὸν αὐτῆς ἐπιστημ θείων καὶ ἀνθρωπί νων :· \"ἀνθρώπινα\" ἐπιστάμενος κα \"θείων\" ευ̣χων \"γνῶ̣σιν\" κα̣ : \"γιγνώσκει\" μόνον. παραβολὰς καὶ ἐπιστήμην ευ̣γνων ἐγώ. \"ἐγὼ\" ὁ ταῦτα απ ν, \"ἐγὼ\" ὁ \"ἐκκλησιά ζων\" ὑπερ : τὸν \"λόγον\" τοῦ \"ἐκκλησιαστοῦ\". καὶ λέγει ο τι \"παραβολὰς καὶ ἐπιστήμην ευ̣γν̣ων\" ι ινα ἀπὸ τοῦ εὐαγγελίου τὴν διάθεσιν λάβωμεν: αι ἀκούων σαφηνί 30 : \"ευ̣ξω\" τυγχάνων αὐτὸ του : \"σκιᾶς\" τοῦ \"νόμου\" ἀκου : \"παραβολὰς ευ̣γνων\". \"παραβο :·","english":"Not the greatness of himself—not the greatness according to the inner man and according to the mind—but greatness according to his rule over what is in the body. Does he say, \"I was magnified\"? He does not say this, but \"Ecclesiastes,\" advocating, as it were, for the ruler: \"I was magnified\"; and he gave my heart to know wisdom and knowledge. Hear the things of the... For sometimes they have understood and they express themselves obscurely and in an unconnected way, but besides this they are able to understand. This, then, is also what is said by Paul: \"the word of wisdom\" and \"the word of knowledge\" of the \"gifts\" of the \"Spirit\"—one has only the \"word\" of \"knowing,\" while the other has the \"word of wisdom,\" so as also to set forth to others the things he has understood. Indeed, in Proverbs it was appointed: \"and I stretched out words and you did not attend,\" O counsel, and after other things he says, \"and I stretched out words and you did not attend.\" Therefore this is also of \"knowledge\": the one who \"knows\" does not altogether also set forth and utter the things \"known.\" But the one who has \"wisdom\" does this also. It is possible also according to its definition—knowledge of divine and human things—the one who understands \"human things\" and has \"knowledge\" of \"divine things\" only \"knows.\" I understood parables and knowledge. \"I\"—the one who has these things—\"I\"—the one who \"assembles\" beyond the \"word\" of the \"Ecclesiastes.\" And he says that \"I understood parables and knowledge,\" so that we may receive the disposition from the gospel; hearing clearly, being \"outside\" the \"shadow\" of the \"law,\" hear \"I understood parables.\" \"Parable\"...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"περ̣ὶ τῆς αἰσθητῆς : \"ευ̣σω ἀνθρώπου\" : εναι κατὰ : \"γν̣ῶσις\" ἡ τῶ̣ν : \"ματαιότητα\" : υ̣ μην οἱ δὲ λό̣γοι̣ : \"μάταια διώκουσιν\" : \"ευ̣δωκε̣ν ὁ θεὸς τοῦ περισπᾶσθαι :· ἐκφέρειν αὐτοῦ...γ̣α̣ρ̣ :· ἐν ταῖς \"παραβο λαῖς\" ε̣τ̣ερον δὲ και : \"ἐπιστήμη\". ἐπερ τ̣η̣μ̣ \"ἐγώ\" ὁ αυ̣λλος παρα· : τινα̣. εἰ γὰρ εν γέγονα διὰ τοῦτο ε : ο̣υ̣τω... το ν. ο τι καί γε τοῦτό ἐστιν προαίρεσις πνεύματος. ω δε ἡ \"προαίρεσις : εται καὶ τὸ \"γνῶ̣ν̣α̣ι̣ παραβολὰς καὶ ἐπιστήμην\" \"προαίρεσις\" κ̣α̣ : \"πν̣εῦμα\" ὁτὲ μὲν τὴν γνώμην ση̣μαί̣νε̣ι̣ ὁτὲ δὲ τὴν ψυχήν. επ̣ :·ζηται αὐτεξούσιον· ἐπιμ̣ελητῶς αὐτὰ ἐδέξατο. ο τι ἐν... πλήθει σοφίας πλῆθος γνώσεως. τ̣ῷ γὰρ \"πλήθει\" τ̣η̣ : σ̣ε̣ω̣ ι επ̣ι̣ πλειον η \"γνῶσις\" πολλάκις ι σταται...μ̣ε· :·ο̣υμην... ειν δυν \"πλῆθος\" δὲ τῆς \"γνώσεως\" : σοφὸς καὶ νοεῖ καὶ διεξοδεύει ι̣ καὶ εἰσάγει αυ̣λλους εἰς·η̣ : π·ν καὶ τε λειωσιν στρέφει τοῦτο \"ο τι ἐν πλήθει :· ὑποδεέστερον ε \"γνῶσις\". τὰ ιυ̣σα γὰρ προστ̣ : σ̣τρεφον τα πρός τί εἰσιν πρὸς τὸ μικρὸν λέγεται· :·...τ̣α 31 :·υ̣χ̣ ορ : α̣ι̣ δυστυχίας νικᾷς καὶ·... ας : παράδειγμα λαβεῖν ο τι πρότερον ουκ ντα : η μεν πρὸ τούτου κ̣αὶ εἰ πρ̣ο̣σ̣θ̣ήκ̣η̣ν","english":"Concerning the perceptible \"inner man\": knowledge of \"vanity\" is not [so]; but the words \"they pursue vain things\": \"God gave [to him] to be occupied,\" to bring forth his... for in \"parables\" it is one thing, and \"knowledge\" another. Concerning the \"I,\" the same [author] says in relation to certain things. For if I have become [so] through this, thus... that this also is a choice of spirit. And where the \"choice\" is, there is also the \"to know parables and knowledge\"; \"choice\" and \"spirit\" sometimes signify the mind, sometimes the soul. What is sought is self-determining; he received these things carefully. That in... abundance of wisdom is abundance of knowledge. For by the \"abundance\" of wisdom, \"knowledge\" often stands at a greater [level]... I thought... to be able; but the \"abundance\" of \"knowledge\": the wise man both understands and expounds and leads others into... and turns this to perfection: \"that in abundance\" — \"knowledge\" is inferior. For things that are equal are relative to something, and are said in relation to the small... you conquer misfortunes and... to take an example: that previously it was not; the one before this, and if I were adding...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"λαβοι... : ο...λ̣ην πρὶν αὐτὴν λάβω....καὶ ἰδὲ ἐν ἀγαθῷ :... ἐστιν τὸ \"ἀγαθόν\". οἱ γὰρ τὴν φύσιν τοῦ ἀληθῶς \"ἀγαθοῦ\" : τα ἐκτὸς ἡγοῦνται \"ἀγαθὰ\" καὶ περιμάχητα οὐκ εω : τοιαύ̣τ̣η αι ρεσις οι ον τὸ κάλλος ερι ως \"ἀγαθὸν\" ι̣ς̣ εὐμορφίαν : τα σωματικὰ τὰ ἐκτός. ἐκ τῆς γὰρ πείρ̣ας τού̣των ευ̣ννο̣ια : το̣ δοκοῦν \"ἀγαθόν\"; τὸν τὰ \"μάταια δι̣ώ̣κ̣ε̣ι̣ν̣\"... δοκουν... :... :· ευ̣δειξεν ο τι οὐ περὶ τῶν κυρίως \"ἀγαθῶν\" λέ̣γει, ἀλλὰ τ̣ῶ̣ν̣ :·ν ἀναγωγὴν ευ̣χει ταῦτα. ἐ̣ὰ̣ν μεν αὐτὰ κα : λαμβάνομεν δὲ αὐτὸ καὶ ἑτέρως ε υσματων : σῶμα Χριστοῦ\" λέγεται χρ κεφαλὴ αὐτῷ : ν λέγω καὶ ἐγὼ περὶ ἐμαυτοῦ ἐπέστησα καὶ \"ευ̣γνων\" : περὶ τοῦ σώματος λέγω ε εστηκα καὶ γελοι·ς̣ : βέβαιον κ̣α̣ὶ̣ οὐ στάσιμον εἰ̣ κ̣α̣ὶ̣ τῇ̣ \"εὐφρο̣σύνῃ\" τῇ καταλλήλῳ \"τῷ γέλωτ̣ι\" : ν δ̣ιὰ \"τί ποι· : ιν̣ ο̣υ ̣τω τὰ̣ ῥητὰ̣ λάβωμεν τὰ περ : \"ἀρ θήσονται βωμοὶ τοῦ γέλωτος, ἁμαρτήματα τοῦ ̓Ισραήλ\" : \"βωμοὶ τοῦ γέλωτός\" εἰσιν. ω σπερ εἰσὶν θεοποιουν : \"ω ν ὁ θεὸς ἡ κοιλία\", ου τω καὶ οἱ τὸν \"γέλωτα\", τουτέστι : ἀνθρώ πινα πράγματα\" θεοποιοῦσιν τὸν \"γέλωτα\" καὶ \"βωμ : διεξερχόμενοι ω σπερ χαριστηρίους λόγους του̣ :·ε λεγ \"β̣ω̣μου ε ιοι̣ ου τοι δε· : δυνατὸν δ̣ὲ καὶ πρὸς τὸ ῥητὸν ου τως αὐτὸ λαβεῖν : εἰς τοῦτο ω στε \"δαμάλεις ποιῆσαι\" τα· : ο τι ὁ ἐκ \"χρυ̣σοῦ\" \"πεποιημένος\" \"μόσχος\" δ· : ἐστιν ε·ι μᾶλλον τοῦτον τὸν : παζοντες υ̣σονται μετὰ ταῦτα \"οὐαὶ\" γὰρ : τουτέστιν οἱ νῦν ἡδονὴν θηρεύοντες καὶ ἐπαυ : μετὰ ταῦτ̣α αι ν ἐνταῦθα ἀποταξ· : \"γελάσει\" τὸν̣ ἀληθινὸν \"γέλωτα\", τὴν \"χαρὰν π :...","english":"...might receive... before I receive it... And I saw in good: ... is the \"good.\" For those who [know] the nature of the truly \"good\": they consider external things \"goods\" and not worth fighting over... such is the choice, as it were, beauty... as \"good\"... to comeliness: bodily things, external things. For from experience of these comes the notion of what seems \"good\"; [he says] that one \"pursues vain things\"... it seems... he showed that he is not speaking about the strictly \"good\" things, but of those... these have an upward meaning. If we... and we receive it also in another way... \"body of Christ\" is said... Christ... head to him... I also speak about myself... I stood and \"I knew\"... I speak about the body... I have stood and... ridiculous... firm and not stable, even with the \"cheerfulness\" that is fitting \"for laughter\"... through \"what does...?\"... let us take the words thus, the things concerning... \"the altars of laughter shall be reckoned, the sins of Israel\"... \"altars of laughter\" exist. For just as there are those who deify... \"whose god is the belly,\" so also those who deify \"laughter,\" that is, human affairs, [make] \"laughter\" and \"altar\"... passing through as if thank-offerings... \"altar\"... these... But it is possible to take it also according to the literal sense thus: to the point of \"making calves\"... because the \"calf\" \"made\" of \"gold\"... is... if rather... mocking this... they will... after these things, \"woe\" for... that is, those who now hunt pleasure and... after these things... here renouncing... he will \"laugh\" the true \"laughter,\" the \"joy\"...","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"καὶ κατεσκεψάμην εἰ ἡ καρδία μου ἑλκύσει ὡς οι νον τὴν σάρκα μ̣ου. \"ἡ̣ κ̣αρδία̣ μου\" ὁ̣ νοῦ̣ς ἐστιν· εἰ ἐπισπᾶται \"τὴν σάρκα\" οι α \"οι νον\" \"εὐφροσύν̣η̣ς̣\" ποιητ̣ι̣κὸν, \"εὐφ̣ρ̣α̣ί̣νε ται\" ἐπὶ τῇ \"σαρκὶ\" ὡς ἐπὶ \"οιυ̣νῳ\". καὶ ου τως ο τι–ἐπεὶ οὐ μόνον \"εὐφραίνει ὁ οι ν̣ο̣ς̣ κ̣α̣ὶ̣ ἱλαρ̣ύ̣νει\" ἀλλὰ καὶ ἐξίστη σιν καὶ παραφροσύνην ἐργάζεται \"καρδίας\"–\"κατεσκεψά μην εἰ ἡ σάρξ μου ε λκ̣ε̣ται ὡς οι νος\" ὑπὸ τῆς \"καρδίας\". λ̣έ̣ γει γάρ· \"ὑπωπιάζω μου τὸ σῶμα καὶ δουλαγωγῶ̣\". \"ε ̣λ̣κει ὡς οι νον τὴν̣ σάρκα\" ὁ \"ὑπωπιάζων τὸ σῶμα καὶ δουλαγωγῶν\" καὶ \"τὴν νέκρωσιν τοῦ ̓Ιησοῦ ἐν τῷ σώματι τῷ ἑα̣υτοῦ περιφέρων\". τὴν \"σ̣άρκα\" \"ἑαυτοῦ\", παρεκ τικὸν̣ καὶ ποιητικὸν \"εὐφροσύνης̣\" \"οι νον\", κ. ὁ δὲ \"ἐ̣ν̣ σα̣ρκ̣ὶ̣ ω ν\" καὶ̣ τὰ \"φρονήμ̣ατα\" καὶ τὰ \"ευ̣ργα τῆς σαρκὸς\" ἐνεργῶν, ο̣υ τος ε \"ἑ̣λκυ ν̣ τ̣ὴ̣ν \"καρδίαν\" \"φιλήδονον μᾶλλον η φ̣ιλόθε̣ον\" ω̣ τ̣α̣ι̣. μὴ πάντως τοῦτο τὸ σῶμα τὸ αἰσθητὸν λέγ̣ω \"προ̣α̣ίρεσιν\", περὶ η ς γέγραπται· \"ἐγὼ δὲ σὰρξ ὑμῶν εἰμι\" \"οἱ δὲ ἐν σαρκὶ ου̣ντες θεῷ ἀρέσαι οὐ δύνανται\". οὐ περὶ ταύτης τῆς \"σαρκὸς\" θ̣ε̣ πιν ἐπερ̣ κ̣α̣ὶ̣ τῇ \"σαρκὶ\" ἀποδίδοται, οὐ τῷ \"οιυ̣νῳ\"; οὐ τῷ \"οιυ̣νῳ\" λέγω, ἀλλὰ τῇ \"καρδίᾳ\" οι α \"οι νον ε λκει τὴν σάρκα\". καὶ τοῦτο δέ; μὴ γὰρ τὴν ξηρὰν τροφὴν \"ε λ κειν\" λέγεται, ἀλλὰ τὴν ὑγράν· ἀνιμᾶται γὰρ αὐτήν. διὰ τοῦτο τῇ \"ε λκει\" κέχρηται λέξει. καὶ τοῦτο δὲ ἰστέον ο τι οἱ πίνοντες η ἐσθίοντες ἐνίοτε τὰ αὐτὰ διαφόρως δέχονται αὐ τῶν τὴν ἀνάδοσιν. ὁ μὲν πίνει \"οι νον\" καὶ εἰς κόρον καὶ μανίαν ἀναδίδοται, ὁ δὲ εἰς διάχυσιν καὶ ἱλαρότητα.","english":"And I considered whether my heart would draw my flesh like wine. \"My heart\" is the mind; whether it draws \"the flesh\" as \"wine,\" the productive cause of \"gladness,\" it \"is gladdened\" over the \"flesh\" as over \"wine.\" And so it is—since not only does \"wine gladden and cheer,\" but it also drives men out of their senses and produces madness of \"heart\"—\"I considered whether my flesh is drawn as wine\" by the \"heart.\" For he says: \"I buffet my body and bring it into subjection.\" \"He draws the flesh as wine\" who \"buffets the body and brings it into subjection\" and \"carries about in his own body the dying of Jesus.\" His own \"flesh,\" productive and causative of \"gladness,\" is \"wine.\" But he who is \"in the flesh\" and performs the \"thoughts\" and the \"works of the flesh,\" this man \"draws\" the \"heart\" that is \"more pleasure-loving than God-loving.\" I do not mean this perceptible body in every case, but the \"choice,\" about which it is written: \"But I am flesh to you,\" and \"those who are in the flesh cannot please God.\" Is it not concerning this \"flesh\" that a divine saying is also assigned to the \"flesh,\" and not to the \"wine\"? Not to the \"wine,\" I say, but to the \"heart\" as \"wine draws the flesh.\" And this too? For it is not dry food that is said to \"draw,\" but liquid; for it draws it up. For this reason he used the word \"draws.\" And this too must be known: that those who drink or eat sometimes receive the digestion of the same things differently. One drinks \"wine\" and it is digested unto satiety and madness, another unto diffusion and cheerfulness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"\"οι νος εὐφραίνει καρδίαν ἀνθρώπου\", \"οι δε γὰρ σιτοῦνται σῖτα ἀσεβείας καὶ οιυ̣νῳ παρανόμῳ μεθύσκονται\" –οὐκ ει πεν \"εὐ φραίνονται\"–, \"οἱ μεθύοντες νυκτὸς μεθύουσιν\", οἱ ἐν ἀγ νοίᾳ ου̣ντες τῶν πραγμάτων καὶ τοῦ φωτὸς μακρὰν ὑπάρχον τες. καὶ καρδία μου ὡδήγησέν με ἐν σοφίᾳ. \"σοφίαν\" ἐνταῦθα οὐ τὴν θεόπεμπτον λέγει, περὶ η ς ̓Ιά κωβος λέγει· \"εἰ λείπεταί τις ὑμῶν σοφίας, αἰτείτω παρὰ τοῦ διδόντος θεοῦ πᾶσιν\n\nἁπλῶς καὶ δοθήσεται αὐτῷ.\" περὶ η ς πάλιν γέγραπται ο τι \"ἀπὸ προσώπου τοῦ κυρίου γνῶ σις καὶ σύνεσίς\" ἐστιν. οὐ̣ περὶ ταύτης ου ν, ἀλλὰ τῆς \"ἀν θρωπίνης σοφίας\" περὶ πάντων τῶν ἀγαθῶν φαμεν τῶν περὶ ψυχῆς ο τι τὰ μὲν κτητά ἐστιν ἐξ ἡμετέρας σπου δῆς καὶ \"προαιρέσεως\", τὰ δὲ θεόδοτα καὶ χορηγούμενα \"αυ̣νω θεν\". \"ευ̣στιν\" γὰρ \"σοφία ἐπίγειος, ψυχική, δαιμονιώδης\". αυ τη \"ἀνθρωπίνη σοφία\" ἐστίν· ἐκ κατορθώματος \"ἀνθρωπί νου̣\" λ̣ο̣γισμοῦ γίνεται ἡ \"σοφία\" αυ τη. αυ τη ου ν, φησίν, ἡ \"ἀνθρωπίνη σοφία\" \"ἐμοῦ\" ου σα, οὐκ \"ἐμοῦ\" τοῦ \"σοφοῦ\", οὐκ \"ἐμοῦ\" τοῦ θεοσόφου, ἀλλ' \"ἐμοῦ\" τοῦ \"ἀνθρώπου\" τοῦ ἐπιβάλλοντος τοῖς \"πράγμασιν\" τοῖς \"ἀνθρωπίνοις\" \"πο νηρὸν\" ευ̣χουσιν \"περισπασμόν\", αυ τη ου ν \"ὡδήγησέν με\" \"καρδίαν μου ὡδήγησεν\" αυ τη ἡ \"σοφία\". ἐπερ· καταλλήλως τῇ \"σοφίᾳ\" τὸ \"ὡδήγησεν\"; \"ὡδήγησέ̣ν̣ με\" περὶ τὰ \"ἀνθρώπινα\" ἐν πᾶσιν. ἐκεῖ μὲν καθόλου περὶ τῶν \"πνευματικῶν\". λέγεται ἐν πρώτῳ ψαλμῷ περὶ τοῦ μακαριζομένου ἀνδρός· \"καὶ πάντα, ο σα ἐὰν ποιῇ, κατευοδωθήσεται.\" ἐνταῦθα ὁ \"κατευοδούμενος\" ἐν τοῖς \"ἀν θρωπίνοις\" σπουδάσμασιν \"ὁδηγο̣υμένην\" ευ̣χε̣ι τὴν \"καρ δίαν ἐν σοφίᾳ\".","english":"Wine gladdens the heart of man,\" but \"they eat the bread of ungodliness and are drunk with lawless wine\" — he did not say \"they are gladdened\" — \"those who are drunk are drunk at night,\" those who are in ignorance of things and are far from the light. And my heart guided me in wisdom. He does not here call \"wisdom\" the God-sent wisdom, of which James says: \"If any of you lacks wisdom, let him ask of God, who gives to all\n\nsimply, and it will be given to him.\" Of which again it is written that \"from the face of the Lord is knowledge and understanding.\" Not, then, about this, but about \"human wisdom\" we say concerning all the good things that pertain to the soul, that some are acquired from our own zeal and \"choice,\" while others are God-given and supplied \"from above.\" For \"there is wisdom earthly, soulish, demonic.\" This is \"human wisdom\"; this \"wisdom\" comes from the right action of \"human\" reasoning. This, then, he says, is \"human wisdom,\" being \"mine\" — not \"mine\" the \"wise man's,\" not \"mine\" the God-wise man's, but \"mine\" the \"man's\" who applies himself to \"human affairs\" that have a \"wicked distraction\" — this, then, \"guided me\"; this \"wisdom\" \"guided my heart.\" Was it fittingly with \"wisdom\" that he said \"guided\"? \"It guided me\" in \"human\" matters in all things. There, indeed, it is said universally about \"spiritual\" things in the first psalm concerning the man who is blessed: \"And all things, whatever he does, shall prosper.\" Here the one who \"prospers\" in \"human\" endeavors wishes his \"heart\" to be \"guided in wisdom.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"ι να καθόλου αὐτὸ λάβωμεν· τὰ μ̣ὲ̣ν ἐξ̣ ἑαυτῶν ευ̣χομεν, ῃ ζῷά ἐσμεν, τὰ δὲ ἐκ σπουδῆς ἡμετέρας, τ̣ὰ̣ δὲ θεόπεμπτα. τὸ θέλημ̣α καθόλου ευ̣χομεν· ουυ̣πω λέγω ο τι ἀγαθὸν ευ̣̣χομε̣ν̣. ο ταν ἡ θελητικὴ ἡμῶν δύναμις ἐκεῖνα σπουδάζῃ κατορθο̣ῦναι̣ νκ κατασκευάζει θεοῦ, καλὸν γέγονεν τὸ θέλημα θέλημα̣ α̣ὐτοῦ. ο ταν δὲ τὰ αυ̣λλα οιη̣ο̣ν θελήματα πο πη μ̣α̣ ι ν' ου τ̣ω̣ ψ̣ε̣κ̣τ̣ο̣ν̣ η και τ̣ καὶ ἐπὶ τῶν αἰσθήσεων δὲ τὸ αὐτό ἐστιν· δεῖ ου̣ψιν ευ̣χειν, ι ν' ου τω τις η ἀγαθῶς η κακῶς αὐτῇ χρᾶται. ἐπερ· τί; αυ̣τοπον ε πεται, ἐὰν ἡ \"σοφία\" ἐκείνη \"γνῷ\" τὰ αἰσθητὰ ταῦτα ο τι \"μάταιά\" εἰσιν; ἀλλὰ νῦν εἰσάγεται πρόσωπον σπουδάζον περὶ πάντα τὰ τρυφηλά· καὶ τὰ περὶ \"ὀφθαλμούς\", περὶ \"ω τα\"–\"ᾳυ̣δοντος\" γὰρ καὶ \"ᾀδούσης\"–, περὶ κτῆσιν τὴν περὶ αἰώρησιν οι ον \"φυτείας\"–\"κολυμβήθρας\"–, ευ̣στω ὡς πρὸς τὸ ῥητὸν λεγό μενα ταῦτα. ο ταν ἀναγωγὴ λέγηται, ῥητέον περὶ τῆς \"σοφίας\" τοῦ \"σοφοῦ\", καθ' η ν \"σοφός\" ἐστιν. καὶ ω σπερ τὸ α γιον πνεῦμα ὁτὲ μὲν ἀπὸ τοῦ χορηγοῦντος ὁτὲ δὲ ἀπὸ τοῦ εἰληφότος ὀνο μάζεται πνεῦμα Δανιήλ, πνεῦμα ̓Ισαΐου, ει τα πνεῦμα θεοῦ, ου τω δύναται καὶ ἡ \"σοφία\"–ἡ μεγάλη, ἡ θεόπεμπτος, ἡ ἐπιστήμη \"θείων καὶ ἀνθρωπίνων καὶ τῶν τούτων αἰτιῶν\" ὁτὲ μὲν τοῦ θεοῦ ὁτὲ δὲ τοῦ εἰληφότος· ῃ μὲν χορηγεῖται, τοῦ θεοῦ ἐστιν· ῃ δὲ ἐδέξατο αὐτὴν αὐτός, ῳ κεχορήγηται, καὶ μετέσχεν αὐτοῦ χρηματίζει. καὶ τοῦ κρατῆσαι ἐπ' εὐφροσύ νῃ. ταῦτα, ἐφ' α \"ὡδήγησέν με ἡ σοφία\", \"κρατῶ ἐπ' εὐφροσύ νῃ\". αι αὐτὰ ἑκατέρως πάλιν λάμβανε καὶ ἐπὶ τῶν κυρίως ἀγαθῶν καὶ ἐπὶ τῶν ἀδιαφόρων.","english":"So that we may grasp it as a whole: some things we have from ourselves, insofar as we are living beings; others from our own effort; others are sent from God. We have the will as a whole—I do not yet say that we have a good will. When our volitional power strives to accomplish those things that God establishes, the will has become good, a will of his will. But when the various wills are somehow... not choiceworthy... and the same holds also in the case of the senses: one must have sight, so that one may use it either well or badly. What then? Does it follow as absurd, if that \"wisdom\" should \"know\" that these sensible things are \"vain\"? But now a person is introduced who is earnest about all luxurious things: both the things concerning \"eyes,\" concerning \"ears\"—for \"of one singing\" and \"of one singing\"—and concerning acquisition, concerning suspension, such as \"plantings,\" \"reservoirs\"—let these things be said with reference to the literal sense. When the anagogical sense is meant, one must speak of the \"wisdom\" of the \"wise man,\" according to which he is \"wise.\" And just as the Holy Spirit is sometimes named from the one who supplies and sometimes from the one who has received—the spirit of Daniel, the spirit of Isaiah, and again the spirit of God—so too \"wisdom\"—the great, God-sent wisdom, the knowledge \"of divine and human things and of the causes of these\"—is sometimes God's and sometimes the recipient's: insofar as it is supplied, it is God's; insofar as he himself received it, he to whom it has been supplied and who has partaken of it is named after it. And to master it for gladness. These things, on account of which \"wisdom guided me,\" \"I master for gladness.\" Take these same things again in both ways, both in the case of things properly good and in the case of things indifferent.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"εως ου ιυ̣δω ποῖον τὸ ἀγαθὸν τοῖς υἱοῖς τοῦ ἀνθρώπου, ο ποιήσωσιν ὑπὸ τὸν ηλιον. οὐκέτι ω δε τὸ μέγα καὶ θεόπεμπτον ἐκλαμβάνομεν, ἀλλὰ \"τὸ τοῖς ἀνθρώποις ἀγαθόν\", τὸ περὶ τὰ ἐκτὸς καὶ σωματικά. τοῦτο γὰρ διεῖλεν ἡμῖν ὁ λόγος σημαίνων̣ οτι τὰ μὲν \"πρόσκαιρά\" ἐστιν, τὰ δὲ \"αἰώνια\". καὶ ευ̣στιν τις ἐραστὴς τῶν \"προσκαίρων\". ο̣ὐ καθάπαξ ουν τὸ \"ἀγαθόν\", ἀλλὰ \"τοῖς υἱοῖς τῶν ἀνθρώπων, ο ̣ ποιήσωσιν ὑπὸ τὸν ηλιον\", οὐχ ὑπερ̣ κοσμίως, οὐκ ἀνωτέρω τῶν φαινομένων. ἀριθμὸν ἡμερῶν ζωῆς αὐτῶν. τούτων δὲ οἱ μὲν \"πολυχρόνιοι\", οἱ δὲ \"ὀλιγοχρόνιοί\" εἰσιν. καὶ τοῦτο πάλιν θείᾳ κρίσει γίνεται· προνοίας ευ̣ργον ἐστίν̣. ουτω καὶ̣ ἐν τῷ βιβλίῳ αὐτοῦ τούτου τοῦ \"σοφοῦ\" τῷ αυ̣λλῳ τῷ γεγραμμένῳ αὐτοῦ \"σοφ̣ίᾳ\" λέγεται̣ περί τινος· \"ἡρπάγη· ἡ κακία ἀλλάξει σύνεσιν αὐτοῦ η δόλος ἀπατήσει ψυχὴν αὐτοῦ\" ἐν τῇ νεότητι σπουδαῖός ἐστι̣ν, ἀ̣φα̣ί̣ρε̣μα δέ. οὐ μάτην δὲ τοῦτο γίνεται,\n\nἀλλὰ θείᾳ κ̣ρίσει ν̣ ειναι τ̣έλος ζ̣ωῆ̣ς τῆς ὠκυμόρου αυ̣ριστον. καὶ λέγει· \"μήποτε κακ̣ία ἀ̣λ̣λάξει σύνεσιν̣ αὐτοῦ η δόλος ἀ̣πατήσει ψυχὴν αὐτοῦ\". τὸ \"μήποτε\" ου τως αυ̣κουε διὰ̣ τὸ ἐνδεχόμενον καὶ̣ καθ' ο ἐν ̓Ιερεμίᾳ ὁ̣ θεὸς λέγει· \"ισως ἀκούσονται\". αρα γὰρ οὐκ ῃυ̣δει, εἰ \"ἀκούσονται\" η οὐ ς̣ οὐκ ευ̣χοντε̣ς̣; ἀλλὰ τ̣ο̣ τῆ̣ς \"πρ̣ο̣αιρέ̣σ̣εως\" σημαίνει διὰ τοῦ \"ιυ̣σως ἀκούσονται\". οὐδέποτε γ̣ὰρ ἐ̣π̣ὶ τῶν ὡς ἐπὶ τὸ πλέον ἐπ' ευ̣λαττον τὸ ιυ̣σον λέγεται ἀντὶ τοῦ ὁπότε ρ ευ̣τυχεν. ἐπερ· τὰ ὑπὸ τῶν προφητῶν καὶ ἀποστόλων γενόμενα οὐχ \"ὑπὸ τὸν η λιον\" γέγονεν; ἐὰν ὡς ἀποστόλοις λέγῃς, οὐκ εἰσὶν τῶν \"ὑπὸ τὸν η λιον\"·","english":"until I see what good there is for the sons of men, which they do under the sun. We no longer take the great and God-sent good, but \"the good for men,\" that which concerns external and bodily things. For the word distinguished this for us, signifying that some things are \"temporary\" and others \"eternal.\" And there is a certain lover of \"temporary\" things. Not unconditionally, then, is it \"good,\" but \"for the sons of men, which they do under the sun,\" not in a supramundane way, not above things that appear. The number of the days of their life. Of these, some are \"long-lived\" and others \"short-lived.\" And this again happens by divine judgment; it is the work of providence. Thus also in the book of this same \"wise man,\" in the very book written by him, \"Wisdom,\" it is said concerning someone: \"He was snatched away; wickedness will change his understanding, or deceit will deceive his soul\"—in his youth he is diligent, but he is taken away. And this does not happen in vain, but by divine judgment, that the end of the life of the swift-fated man be fixed. And it says: \"Lest wickedness change his understanding, or deceit deceive his soul.\" Understand \"lest\" in this way because of what is possible, and according to what God says in Jeremiah: \"Perhaps they will hear.\" For did he not know whether \"they will hear\" or not, since they were not able? But he signifies the matter of \"choice\" through \"perhaps they will hear.\" For never in the case of things that are for the most part and to a lesser degree is \"perhaps\" said instead of \"whenever it happened.\" Moreover, were the things done by the prophets and apostles not done \"under the sun\"? If you say they are as apostles, they are not of those \"under the sun.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"\"ἐν οὐρανοῖς\" γὰρ ευ̣χουσιν \"τὸ πολίτευμα\" καὶ \"θησαυρίσαντες ἐν οὐρανοῖς ἐκεῖ τὴν καρδίαν ευ̣χουσιν\". ἐὰν δὲ τὰ \"ἀνθρώ πινα\" αὐτῶν λάβῃς, τῶν \"ὑπὸ τὸν η λιόν\" ἐστιν. μεγαλύνω ποίημά μου, οἰκοδόμησά μοι οιυ̣κους. \"ἐμοῦ\" τοῦ \"ἀνθρώπου\" \"ποίημα ἐμεγάλυνα\". ἐμὸν \"ποίημά\" ἐστιν τὸ περὶ ου μέλλω εἰπεῖν· \"ἀνθρώπινόν\" ἐστιν θέλημα. πάλιν ὁμοίως· εἰ \"ἀνθρώπινον\" θέλημα ου τω λαμβά νεις ὡς διδόμενον \"ἀνθρώπῳ\" θεόθεν, ουτω λέγεται ἐπαινετῶς \"ποίημα\" τοῦ \"ἀνθρώπου\", οὐ θηρίου \"ποίημα\", οὐ κτήνους, οὐκ ἐξηγριωμένου τινός, οὐ δαίμονος. ἐὰν δὲ πάλιν τὰ \"ἀνθρώπινα\" οι ον τὴν \"κτῆσιν\", τὴν \"φυτείαν\" τῶν \"ἀμπελώνων\", τὴν τῶν \"οικων\" \"οἰκοδομὴν\" αυ̣λλως ἀκούεις ω δε τὸ \"ἀνθρώπου\" θέλημα. οἰκοδόμησά μοι οιυ̣κο̣υ̣ς̣. ἰδίωμά ἐστιν τῇ Σύρων φωνῇ τὸ “ουτως ἐλάλησάν μοι”, “ἐσπούδασάν μοι”. καὶ εἰ μὲν θέλεις \"οικους\" ει ναι τὰς ἐπαινετὰς πράξεις, ἑκάστη \"οι κός\" ἐστιν τοῦ ευ̣χοντος. οἱ τοὺς ̓Ιησοῦ \"λόγους ἀκούσαντες καὶ ποιήσαντες\" \"ἐπὶ τὴν πέτραν οἰκοδομοῦσιν τοὺς θεμελίους\". καὶ ἐπειδὴ ἡ καθόλου ἀρετὴ μία ἐστίν, ὁ ταύτην σπουδάζων ε να \"οικον οἰκοδομεῖ ἐπὶ τὴν πέτραν\" \"καταβαλλόμενος\" αὐτῆς τὴν \"οἰκοδομήν\", τὸν ἀρραγῆ τοῦ θεοῦ λόγον, τὸν Χριστὸν αὐτόν. ἐὰν δὲ εἰς τὰς κατ' ειδος ἀρετὰ̣ς σκοπῇς–, ἑπεὶ ἑκάστη ειδός ἐστιν τοῦ κατορθοῦντος, πληθυντικῶ̣ς λέγει τοὺς \"οικους οἰκοδόμησά μοι\". οὐ πάντες οἱ τὰ \"ἀνθρώπινα\" σπουδάσματα πε ριέποντες καὶ μεταδιώκουσιν \"οικου\" \"οἰκοδομὴν\" αὑτῶν κα̣ὶ̣ τ̣ὴν \"κτῆσι̣ν\", ἀλλὰ μόνον τὴν χρῆσιν.","english":"For \"in the heavens\" they have their \"citizenship,\" and \"having stored up treasures in the heavens, they have their heart there.\" But if you take their \"human\" things, they are among those \"under the sun.\" I magnified my work, I built myself houses. \"I,\" the \"man,\" \"magnified my work.\" My \"work\" is what I am about to speak of: it is a \"human\" will. Again in like manner: if you do not take a \"human\" will as being given \"to man\" from God, then it is praised as a \"work\" of \"man,\" not a work of a beast, not of a brute animal, not of some savage creature, not of a demon. But if again you hear \"human\" things—such as \"the acquisition,\" \"the planting\" of \"vineyards,\" the \"building\" of \"houses\"—in another sense, in which it is the will of \"man.\" I built myself houses. It is an idiom of the Syriac tongue: \"thus they spoke to me,\" \"they hastened to me.\" And if you wish \"houses\" to be the praiseworthy actions, each \"house\" belongs to the one who has it. Those who \"heard the words of Jesus and did them\" \"build their foundations upon the rock.\" And since virtue as a whole is one, the one who strives for it \"builds one house upon the rock,\" \"laying down\" its \"building,\" the unbreakable word of God, Christ himself. But if you look at the virtues according to species—since each is a species of the one who acts rightly—he speaks in the plural: \"I built myself houses.\" Not all who busy themselves with \"human\" pursuits also pursue the \"building\" of a \"house\" for themselves and \"the acquisition,\" but only the use of it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"ἐπεὶ ουν ὁ λέγων ταῦτα οὐχ ὁ τυχών ἐστιν, ἀ̣λ̣λ' ὁ ἀκριβωμένην ευ̣χων νόησιν παρὰ τοὺς αυ̣λλους πολλοὺς ἀνθρώπους, λέγει περὶ ἑαυτοῦ τ̣α̣ῦ̣τ̣α̣ οτι \"ἐμεγάλυνα ποίημά μου\" ὡς \"ἀνθρώπινον\". ευ̣νιοι δὲ οὐδὲ αὐτὸ τοῦτο ιυ̣σασιν, ποῖον θεϊκὸν \"ἀγαθόν\" ἐστιν καὶ ποῖον \"ἀνθρώπινον\". ἐφύτευσά μοι ἀμπελῶνας, ἐποίη σά μοι κήπους καὶ παραδείσους. καὶ \"ἀμπελῶνας\" πολλάκις αἰσθητῶς ει χε ὁ \"σοφός\", ἀλλ' οὐτῷ α̣ὐ̣τῷ τρόπῳ. ευ̣λε̣γον με \" ̓Αβ̣ραὰμ πλ̣ούσιος̣ η ν\", οὐ δεδούλωται δὲ τῷ πλούτῳ· εἰ γὰρ τὸν κληρονόμο̣ν̣ προσέφερεν ἀπαιτηθεὶς ὑπὸ τοῦ̣ θεοῦ θ̣υσ̣ί̣αν̣, πολ̣λ̣ῷ̣ πλ̣έον τὰ̣ χρ̣ήματα̣. αυ̣λλοι δὲ θέλουσιν μᾶλλον ἀποθανεῖν η ἀφαιρεθῆ̣ν̣α̣ι̣ π̣λού̣τ̣ων̣· π̣ο̣λλάκις γοῦν ἠκούσαμεν οτι σπάσαντος πλοίου ευ̣μεινάν τινες συναποθανεῖν θέλοντες τοῖς χρήμασιν. καὶ ἐφύτευσα ἐν αὐτοῖς ξύλον πᾶν καρποῦ. τὰ μὲν τοῦ ῥητοῦ φανερά ἐστιν. τὰ δὲ ἐπὶ τῆς ἀναγωγῆς ιυ̣δωμεν. οἱ γενάμενοι \"κλήματα τῆς ἀμπέλου τῆς ἀληθινῆς\" καὶ αὐτὸ τοῦτο \"αυ̣μπελος καρπο φόρος\" γενάμενοι ἐπὶ τῷ φέρειν καρπὸν θεῖον, οἰνοφόρον, \"εὐφραίνοντα καρδίαν ἀνθρώπου\" \"ἀμπελῶνας ἐφύτευσαν\", τὰς ὑπερφυεῖς ἀρετάς, τὰς τῆς γνώσεως ἀληθείας διανοητικάς. αυται γὰρ \"εὐφραίνουσιν\" τὸν \"φυτεύσαντα\". εἰ γὰρ \"ἐφύτευσεν\", καὶ τρυγήσει· τρυγήσα̣ς πίεται ἐσθίων τοὺς \"κα̣ρποὺς τῶν πόνων\" αὐτοῦ. \"παράδεισοι\" δέ εἰσιν οἱ ευ̣χοντες \"ἀκρόδρυα\" ἐδώδ̣ι̣μα, \"κῆπο̣ι̣\" δὲ λαχανώδη \"καρπὸν\" ευ̣χοντες. ὁ \"σοφὸς\" ουν ἐν","english":"Since the one who says these things is not an ordinary person, but one who has a precise understanding beyond the many other people, he says these things about himself: \"I magnified my work,\" as \"human.\" But some do not even know this very thing—what sort of \"good\" is divine and what sort is \"human.\" I planted vineyards for myself, I made gardens and parks for myself. And often the \"wise man\" had \"vineyards\" in the perceptible sense, but not in the same way. They called Abraham rich, but he was not enslaved to wealth; for if, when asked by God, he offered his heir as a sacrifice, he valued his possessions far more. But others would rather die than be deprived of wealth; indeed, we have often heard that when a ship sank, some wished to die together with their money. And I planted in them every fruit-bearing tree. The things of the literal sense are clear. But let us consider the things pertaining to the spiritual interpretation. Those who have become \"branches of the true vine\" and have themselves become a \"fruit-bearing vine\" for bearing divine fruit, wine-bearing, \"gladdening the heart of man,\" \"planted vineyards\"—the transcendent virtues, the intellectual powers of the knowledge of truth. For these \"gladden\" the one who \"planted\" them. For if he \"planted,\" he will also harvest; and having harvested, he will drink, eating the \"fruits of his labors.\" And \"parks\" are those that have \"edible fruits,\" while \"gardens\" are those that have vegetable \"fruit.\" The \"wise man,\" therefore, in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"ο λοις \"καρποφορεῖ\" τὰς ἀρετὰς τὰς διανοητικάς, τὰ δόγ ματα τῆς εὐσεβείας. εἰ δὲ τὰ αυ̣λλα οι ον τάχα τὰ περὶ τὸ σῶμα, ἐκεῖνα αυ̣γριός εἰσιν \"παράδεισος\". τὰ δὲ αυ̣λλα τα δε αλλα τὰ χαμαίζηλα. ευ̣χει δὲ καὶ περὶ αὐτὰ πολλάκις ὁ 37 \"αυ̣νθρωπος\", κα ν \"σοφὸς\" ῃ· \"καυ̣ν τε ἐσθίῃ κα ν πίνῃ, πάντα εἰς δόξαν θεοῦ ποιῶν\", ου τος ευ̣χει \"κῆπον\". περὶ γὰρ τῶν μ̣ι̣κρῶν ὁ ἀπόστολος λέγει \"ειυ̣τε τι ποιεῖτε\"–παρὰ τὸ \"ἐσθίειν\" καὶ \"πίνειν\", φανερὸν οτι κατωτέρω τῶν \"ἀνθρωπίνων\" ἐστίν–λέγει \"εἰς δόξαν θεοῦ ποιεῖτε\". ἐὰν ου ν ἡ \"σοφία\" τ̣οῦ \"σοφοῦ\" ῃ \"σοφὸς\" τ̣αῦτα λέγῃ, πάντα ἀνάγεται. ἐὰν δὲ ἡ \"καρδία\" τοῦ \"ἀνθρώπου\", ῃ θνητὸν ζῷόν ἐστιν λογικόν, τὰ \"ἀνθρώπινα\" λάμβανε κατορθώματα καὶ σπουδάσματα. μὴ γὰρ ἐκεῖνος ὁ λέγων \"ψυχή, ευ̣χεις ἀγαθὰ πολλά· φάγε, πίε\" οὐκ ει χεν κ̣αὶ \"ἀμπελῶνας\" καὶ \"παραδείσους\"; ἐπερ· ὡς ἐξ αλλου προσώπου λέγει ταῦτα; ειυ̣πο̣μεν οτι λέγει ῃ ποῖός ἐστιν· οὐκ αὐτῷ μόνῳ ἐπι γράφεται, ἀλλὰ παντὶ τῷ τὴν αὐτ̣ὴν ευ̣χοντι ποιότητα. τὰ λεγόμενα ὑπὸ \"ἀνθρώπου\" οὐ μόνον παρ' ἐκείνου τοῦ ῥητοῦ προσώπου λέγεται, ἀλλὰ π̣αντὸς \"ἀνθρώπου\" ἀνθρωπίνως κινουμένου. καὶ φύσει ου τως ὡς ἐπὶ τῶν παραδειγμάτων καὶ τὰ πρόσωπα λαμβάνομεν· οι ον ἐλέγομεν οτι ὁ παρ' Ελλησιν σοφὸς οὐκ ευ̣στιν χαμαίζηλος, οὐκ ευ̣στιν χαίρων ἡδοναῖς, οὐ πλούτῳ, οι ον Σωκράτης γέγονε̣ν. λέγω οι ον Σωκράτης· μόνον αὐτὸν λέγω, ἀλλ' ἐπεὶ γνώριμος ἐγένετο πολλ̣οῖς ἐξ αὐτοῦ δ̣ε̣ί̣κνυμι πάν̣τα τὸν κατ' αὐ̣τ̣ὸν ο̣υ̣τω πεποιωμέ̣νον. ἐποίησά̣ μοι κ̣ολυνβ̣ήθρας̣ ὑδά των τοῦ ποτίησαι ἀπ' αὐτῶν δρυμὸν βλαστῶντα ξύλα.","english":"The one who \"bears fruit\" in the virtues that are intellectual, the doctrines of piety. But if the things pertaining to the body are perhaps those, those are a \"garden\" of wild beasts. And the other things are the lowly things. But often the \"human\" also prays concerning these things, and if he is \"wise\": \"whether he eats or drinks, doing all things for the glory of God,\" this one has a \"garden.\" For concerning small things the apostle says, \"whatever you do\"—besides \"eating\" and \"drinking,\" it is evident that it is lower than \"human things\"—he says, \"do for the glory of God.\" If, then, the \"wisdom\" of the \"wise man\" is that the \"wise man\" says these things, all is referred upward. But if it is the \"heart\" of the \"human,\" which is a mortal rational living being, understand the \"human\" achievements and pursuits. For did not that one who says, \"Soul, you have many good things; eat, drink,\" also have \"vineyards\" and \"gardens\"? But since he says these things as from another person, let us say that he says what sort of person he is; it is not inscribed for him alone, but for everyone who has the same quality. The things spoken by \"a human\" are said not only by that stated person, but by every \"human\" moved in a human way. And by nature we thus take the persons as in the examples. The one we were speaking of, that the wise man among the Greeks is not lowly, is not one rejoicing in pleasures, not in wealth—such a one was Socrates. I mean Socrates; I speak of him alone, but since he became known to many, from him I show every person who has been formed in his likeness. I made for myself pools of water to water from them a grove sprouting wood.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"ἐπὶ \"ἀμπελῶνος\" καὶ οἱ \"παράδεισοι\" καὶ οἱ \"κῆποι\" δέ ονται ποτισμοῦ. λέγει ἐπιμεμελῆσθαι καὶ τοῦ δαψιλῆ ευ̣χειν τὰ \"υδατα\" καὶ ο τε δεῖ ἐπιρρεῖν τὸν ποτισμόν. καὶ πρὸς μὲν τὸ ῥητὸν τοῦτο. πρὸς δὲ διάνοιαν ου τως· ὁ \"φυτεύων\" ἀρετάς, ὁ ευ̣ργα αριστα, ὁ ἐπιτηδεύματα σπουδαῖα καὶ τοῦ πῶς ταῦτα ἀρδεύῃ, ινα παραμένωσιν καὶ αὐξάνωσιν, προνοεῖται. καὶ αυταί εἰσιν αἱ \"κολυνβῆθραι\". δυνατὸν δὲ καὶ τοῦτο εἰπεῖν· ενεκα τοῦ \"κολυμβᾶν\" καὶ καθαίρεσθαι. οὐ μόνον ουν τὰ \"παντὸς καρποῦ ξύλα\" \"ποτίζουσιν\" αἱ \"κολυνβῆθραι\" αυται ἀλλὰ καὶ τοῦ \"δρυμοῦ\". κυρίως δὲ \"δρυ μὸς\" λέγεται ὁ ἀκάρπων \"ξύλων\" τόπος· οὐδὲν γὰρ ετερόν ἐστιν \"δρυμὸς\" η τόπος ἀκάρπων \"ξύλων\"–ἀκάρπων δὲ ου τω οὐκ ἐδωδίμων. ἐν τῷ ᾳυ̣σματι τῶν ᾀσμάτων ὁ νυμφίος καὶ ἡ νύμφη λέγουσιν· \"αἱ δοκοὶ οιυ̣κων ἡμῶν αυ̣μπελοι, φατνώματα ἡμῶν κυπάρισσος.\" εἰς ταύτην τὴν χρείαν \"φυτεύει\" \"δρυμὸν βλ̣αστῶντα ξύλα\". οὐ λοχᾷ ω δε λῃστήριον ἐν τῷ τοιούτῳ \"δρυμῷ\", οὐ θηρία, ἀλλὰ αὐτὸ τοῦτο ε̣ἰς χρείαν παραλαμβάνονται. καὶ ο τι εἰσὶν \"ξύλα\" τοιαῦτα κατὰ ἀναγωγὴν πολλαί εἰσιν διδάςκουσαι γραφαί. \"διάνοιξον, ὁ Λίβανος, τὰς θύρας σου, καταφαγέτω πῦρ τὰς κέδρους σου· ὀλολυξάτω πυλη πίτυς, διότι μεγιστᾶνες μεγάλως ἐταλαιπώρησαν.\" τοὺς \"μεγιστᾶνας\" 38 \"ξύλα\" ει πεν καὶ \"δρυμοὺς\" καὶ \"πίτυας\". ἐκτησάμην δούλους καὶ παιδίσκας καὶ οἰκογενεῖς ἐγένοντό μοι. δείκνυσιν οτι καὶ τὴν ἐν θεραπείᾳ καὶ ὑπηρεσίᾳ ει χεν σπουδήν. δυνατὸν ἀνάξαι αὐτὰ τοῦ ῥητοῦ φανεροῦ ου̣ντος.","english":"For \"vineyard\" and \"paradises\" and \"gardens\" need watering. He says that care has been taken both that the \"waters\" be abundant and that the watering flow where it ought. This is with respect to the literal sense. But with respect to the deeper meaning, it is thus: the one who \"plants\" virtues, who works excellently, who cultivates earnest pursuits, also takes forethought as to how these may be watered, so that they may remain and grow. And these are the \"pools.\" But it is possible to say this too: for the sake of \"swimming\" and being cleansed. Therefore these \"pools\" \"water\" not only the \"trees of every fruit\" but also those of the \"thicket.\" And properly \"thicket\" is said to be the place of \"barren trees\"; for a \"thicket\" is nothing other than a place of \"barren trees\"—but barren not in the sense of inedible. In the Song of Songs the bridegroom and the bride say: \"The beams of our houses are vines, our paneled ceilings are cypress.\" For this need he \"plants a thicket budding with trees.\" No robber's den lurks in such a \"thicket,\" no wild beasts, but these very things are taken for a need. And that there are \"trees\" of this sort in the anagogical sense, many are the Scriptures that teach. \"Open, O Lebanon, your doors, let fire devour your cedars; let the pine lament, O gate, because the great ones have suffered greatly.\" He called the \"great ones\" \"trees\" and \"thickets\" and \"pines.\" I acquired male and female slaves, and I had homeborn servants. He shows that he also had earnestness in service and ministry. It is possible to refer these things to the literal sense, which is evident.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"αἱ πράξεις δύνανται ειναι \"δοῦλαι\", θεραπαινίδες, οἱ δὲ ἀστεῖοι καὶ ὀρθοὶ λογισμοὶ οἱ περὶ̣ τὰ φρονητέα \"δοῦλοι\". δεῖ ουν καὶ ταῦτα ὑποτεταγμένα ευ̣χειν τὸν \"σοφόν\". οτε χρείαν ευ̣χει \"δούλων\", ευ̣χει αὐτοὺς ἑτοίμους πρὸς ὑπηρεσίαν. ευ̣χομεν ου ν καὶ κτητούς· τοὺς ἐξ̣ ἐπιμελείας ἡμετέρας καὶ σπουδῆς \"κτώμεθα\" λογισμοὺς καὶ πράξεις. καί γε κτῆσις βουκολίου καὶ ποιμνίου πολλὴ ἐγένετό μοι. \"βασιλεὺς\" ω ν καὶ ἐν τοῖς \"ἀνθρωπίνοις\" πλουτῶν ει χεν καὶ ταῦτα. πρὸς δὲ διάνοιαν· εἰσὶν \"βουκόλια\" πνευματικὰ καὶ \"ποίμνια\"\n\nπάλιν νοητά. τὰ γὰρ συναγόμενα \"ποίμνια\" ἐκ τῶν \"προβάτων τῶν ἀκουόντων τῆς φωνῆς αὐτοῦ\" τῶν ποιμαινομένων ὑπ̣' α̣ὐ̣τ̣οῦ τοῦ̣ \"σοφοῦ\" εἰσιν \"ποίμνια\". καὶ ὁ κτώμενος πάλιν ἐκεῖν̣ος σπουδάζῃ Πα̣ῦλος ε̣ ν α·λ̣ω̣ν σημαίνων ευ̣λεγεν· \"μὴ τῶν βοῶν μέλει τῷ θεῷ; η πάντως περὶ ἡμῶν λέγει;\" ευ̣χει \"βουκόλια\" ὁ νοῶν τοὺς ἀποστόλους· ὁ νοῶν τὰ τοῦ Χ̣ριστοῦ \"πρόβατα\" τὰ τῆς \"φωνῆς αὐτοῦ\" ἀντίλημψιν δεχό μενα ευ̣χει βουκολια \"ποίμνια\". ἐπερ ν κατ' ἀναγωγὴν τί; αἱ νοήσεις ἐκεῖναι αἱ γεωργικόν τι ποιοῦσαι, αἱ σχίζου σαι τὴν γῆν, αἱ ἀρδεύουσαι, αἱ πατοῦσαι τὰ γενήματα τὰ γενάμενα ἐκ τῆς σπουδῆς τῆς γεωργικῆς \"βόες\" εἰσίν. ο σοι δὲ εὐστάθειαν ευ̣χουσιν καὶ πραότητα, οὐ̣ σὺν λόγῳ δέ, ουτοι \"πρόβατά\" εἰσιν μόνης \"φωνῆς\" ̓Ιησοῦ \"ἀκούοντες\"· μόνον \"ἀκούουσιν\" τῶν γραφῶν. κατὰ ῥητόν, οὐκ ἀνηγμένως· οιδας οτι καὶ ἡ ἀνθρωπίνη \"φωνὴ\" δύο ευ̣χει· ευ̣χει τὸ ἀκουστὸν καὶ τὸ σημαίνειν. ῃ ἀκουστή ἐστιν καὶ ἐκ συλλαβῶν σύνκειται, \"φωνή\" ἐστιν·","english":"Actions can be \"slaves,\" handmaidens, and the noble and upright thoughts concerning things to be minded are \"slaves.\" The \"wise man\" must therefore have these too in subjection. When he has need of \"slaves,\" he has them ready for service. We too have acquired slaves: the thoughts and actions that we \"acquire\" from our own care and diligence. Indeed, \"I acquired a great herd of cattle and flock.\" Being a \"king\" and rich in \"human\" things, he had these as well. But with respect to the deeper meaning: there are spiritual \"herds\" and again intelligible \"flocks.\" For the \"flocks\" gathered from the \"sheep that hear his voice,\" which are shepherded by the \"wise man\" himself, are \"flocks.\" And he who acquires them again—that is Paul—was zealous, saying, indicating something: \"Does God care for oxen? Or does he say it altogether for our sake?\" He has \"herds\" who understands the apostles; he who understands the \"sheep\" of Christ, which receive the help of \"his voice,\" has herds and \"flocks.\" What then, in the way of spiritual interpretation? Those thoughts that do some farming work, that split the earth, that water it, that tread the crops that come from farming diligence—these are \"oxen.\" But those that have stability and gentleness, though not with reason, these are \"sheep,\" \"hearing\" only the \"voice\" of Jesus; they \"hear\" only the Scriptures. According to the literal sense, not in the elevated sense: you know that the human \"voice\" has two aspects: it has the audible and the significative. Insofar as it is audible and composed of syllables, it is a \"voice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"ῃ δὲ σημαίνει τινὰ καὶ ἐκλαμβάνομεν τὰ σημαινόμενα διανοητικῶς, τότε λόγος ἐστίν. διὰ τοῦτο γοῦν ἐλέγομεν καὶ τὸν ̓Ιωάννην \"φωνὴν̣ βοῶντος\" ειναι \"ἐν τῇ ἐρήμῳ\". ἐλαμβάνετο δὲ ἡμῖν ὁ ̓Ιωάννης κατὰ ἀναγωγὴν \"φωνὴ\" η λέξις τῶν γραφῶν τῶν παλαιῶν. ἡ γὰρ διάνοια αὐτῶν ὁ \"βοῶν\" λόγος ἐστίν. προτρέχει ουν ἡ \"φωνὴ\" ἀεὶ τοῦ λόγου. τῶν ὑπηρετούντων ουν καὶ εἰς τὰς χρείας τὰς ἐμὰς συντελούντων οἱ μὲν λογικοί εἰσιν \"δοῦλοι\" καὶ \"δοῦλαι\", τὰ δὲ \"πρόβατα\" καὶ \"βόες\" τὰ ἀλογώτερα κινήματα, σὺν λόγῳ δὲ ἀγόμενα. ὑπὲρ πάντας τοὺς γεναμένους ευ̣ν προσθέν μου ἐν ̓Ιερουσαλήμ. ὡς πρὸς τὸ ῥητὸν τοῦτο λέγει· \"ὑπὲρ πάντας τοὺς\" αρχοντας \"ἐν τῇ ̓Ιερουσαλὴμ\" ἐγὼ καὶ ἐν τούτοις ευυ̣πορος ημην ἐν τῷ ευ̣χειν \"βοῦς καὶ ποίμνια\". πρὸς δὲ διάνοιαν ουτως· \"πάντες\" οἱ κατὰ ἀρετὴν βιοῦν τες πολῖται τ̣ῆς \" ̓Ιερουσαλήμ\" εἰσιν. καὶ ἐπεὶ καὶ ἐν τού τοις διαφορά ἐστιν–οἱ μὲν γ̣ὰρ μείζους, οἱ δὲ ἐλάτ το̣υς καὶ οἱ μὲν αὐξάνοντες ἐπὶ πολὺ, οἱ δὲ ηδη ηὐξηκότες–, διὰ τοῦτο ου τος ὁ ταῦτα λέγων ὁ τέλειος \"σοφός\", ὁ μαρτυρούμενος ο τι “πάντων σοφώτερος γέγονεν καὶ οὐδ εὶς γέγονεν κατ' αὐτόν”, ευ̣χει τὰς κτήσεις τὰς εἰρημένας \"ὑπὲρ\" τοὺς αυ̣λλους τοὺς \"ἐν τῇ ̓Ιερουσαλὴμ\" βασιλεύ σαντας. ἐπερ· κατὰ τὸν \"σοφὸν\" οὐκ η ν αὐτοῦ σοφώτερος; καὶ τοῦτο δ̣ὲ αυ̣κουε ο τι πρὸ τοῦ̣ τέλου̣ς αυ̣λλοι αυ̣λλων μᾶλλόν εἰσιν κατά τι, οὐ κατὰ πάντα. ἰατρὸς ἰατροῦ λέ γεται μᾶλλον ἐ̣νίοτ̣ε κατὰ τὸ χειρουργικὸν μόνον, καὶ ε τερος ἑτέρου κατὰ τὸ διαιτητικόν.","english":"When it signifies certain things and we grasp the things signified intellectually, then it is a word. For this reason, then, we said that John too was \"a voice of one crying in the wilderness.\" And John was taken by us, in the way of anagogical interpretation, as the \"voice\"—the wording of the old Scriptures. For their meaning is the \"crying\" word. The \"voice\" therefore always runs ahead of the word. Of those who serve and contribute to my needs, then, some are rational \"servants\" and \"handmaidens,\" while the \"sheep\" and \"oxen\" are the more irrational impulses, but led with reason. \"Above all who were before me in Jerusalem.\" He says this with respect to the literal sense: \"above all the rulers in Jerusalem\" I too was well supplied with these things, in having \"oxen and flocks.\" But with respect to the meaning, it is thus: \"all\" who live according to virtue are citizens of \"Jerusalem.\" And since there is also a difference among these—for some are greater, others lesser, and some are growing greatly, while others have already grown—for this reason this one who says these things, the perfect \"wise man,\" who is testified of that \"he became wiser than all, and no one became like him,\" was well supplied with the possessions mentioned \"above\" the others who reigned \"in Jerusalem.\" Since, according to the \"wise man,\" was there not one wiser than he? And understand this too, that before the end, some are more than others in some respect, not in all respects. A physician is said to be more than a physician sometimes only in respect of surgery, and one than another in respect of regimen.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"ἐὰν ουν ὁ Δανιὴλ̣ ἐ̣πὶ τὰ τῆς αλλης σοφίας μᾶλλον ην, οὐ πάντως κατὰ πάντα μᾶλλον ην τοῦ Σολομῶνος· \"ευ̣δωκεν κύριος φρόνησιν τῷ Σολομὼν ὑπὲρ πάντας\", λέγει. πρὸς δὲ διάνοιαν λ̣ ς τῶν ἁγίων τ̣ὰ̣ \"χαρίσμα τα\" τοῦ \"πνεύματός\" ἐστιν· αυ̣λλος αυ̣λλου κ̣ατά τι̣ γ̣νωσ τικώτ̣ε̣ρ̣ό̣ς̣ ἐ̣σ̣τιν καὶ ε τερος ἑτέρου \"π̣ίστι̣ν\" ευ̣χει τὴν \"πάν τα\" δυναμένην, ηη̣ς̣ τ̣ὰ \"ευ̣̣ργ̣α̣ μεγάλα\" ἐστίν, κ̣α̣ὶ αυ̣λ λος αυ̣λλου \"κυβέρνησιν\" ευ̣χει· συνήγαγόν μοι καί γε ἀργύριον καί γε χρυσίον καὶ περιουσιασμοὺς βα σιλέων καὶ τῶν χωρῶν. πάλιν τὸ τοῦ ῥητοῦ φανερόν· ἐκ τῶν τιμιωτέρων μερῶν τοῦ πλούτου πλεονάσας–τίμια γὰρ μέρη εἰσὶν \"χρυσὸς\" καὶ \"αυ̣ργυρος\"–καὶ ἐπιτελεῖς ει χεν \"βασιλεῖς\". διὰ τοῦτο λέγει \"καὶ περιουσιασμοὺς βασιλέων\". πρὸς διάνοιαν δὲ τοῦτο λέγομεν· πολλαχοῦ τῶν θείων παιδευμάτων ὁ νοῦς καὶ τὰ νοητὰ διὰ τοῦ \"χρυσοῦ\" φανεροῦται, ὁ δὲ προφορικὸς λόγος καὶ ἡ ἀρετὴ αὐτοῦ διὰ τοῦ \"ἀρ γύρου\"· \"αυ̣ργυρος πεπυρωμένος γλῶσσα δικαίου\", τουτέστιν ὁ προφορικὸς αὐτοῦ λόγος καὶ α διὰ τοῦ προφορικοῦ λόγου ω ς περ ὁμιλῶν παιδεύει· ου τω καὶ \"τὰ λόγια κυρίου λόγια ἁγνά, ἀργύριον πεπυρωμένον δοκίμιον τῇ γῇ\". ὁ δὲ νοῦς \"χρυσός\" ἐστιν. οταν γοῦν λέγῃ οτι \"κατὰ τὸν τύπον τὸν δειχθέν τα σοι ποιήσεις ἐν τῷ ου̣ρει\", ει τα","english":"If, then, Daniel was rather concerned with the things of the other wisdom, he was not in every respect greater than Solomon; \"the Lord gave understanding to Solomon above all,\" it says. But with respect to the understanding of the saints, the \"gifts\" of the \"Spirit\" are these: one is in some respect more discerning than another, and one has \"faith\" greater than another, a faith \"that can do all things,\" whose \"great works\" are, and one has \"governance\" greater than another. They gathered for me both silver and gold and the possessions of kings and of the lands. Again the meaning of the saying is clear: from the more precious parts of wealth he abounded—for \"gold\" and \"silver\" are precious parts—and he had kings in full measure. For this reason it says \"and the possessions of kings.\" But we say this with respect to the understanding: in many places of the divine teachings the mind and the intelligible realities are made manifest through \"gold,\" while the uttered word and its virtue are made manifest through \"silver\": \"silver fired is the tongue of the righteous,\" that is, his uttered word and the things he teaches through the uttered word, as it were conversing; so too \"the oracles of the Lord are holy oracles, silver fired, tested for the earth.\" And the mind is \"gold.\" Whenever, then, it says, \"According to the pattern shown to you you shall make it on the mountain,\" if","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"\"ποιεῖ\" χρυσὴν \"λυχνίαν\" τινά, νοητὴν αυ̣ρα. καὶ \"ἐὰν κοιμηθῆτε ἀνὰ μέσον τοῦ κλήρου, πτέρυγες περιστερᾶς περιηργυρωμέναι, καὶ τὰ μετάφρενα αὐτῆς ἐν χλωρότητι χρυσίου\"· ὁ \"κοιμώμενος ἀνὰ μέ σον τῶν κλήρων\", τῶν δύο διαθηκῶν, \"πτέρυγας\" τὰς τοῦ πνεύματος κτᾶται. καὶ ἐπειδὴ καὶ τὰ \"χαρίσματα\" τοῦ \"πνεύματος\" ἐκ τῶν γραφῶν ἀναδείκνυται, \"περιηργυρωμέναι\" εἰ σὶν αυ ται αἱ \"πτέρυγες\". καὶ μετὰ τὰς \"φρένας\" καὶ τὰς 40 \"πτέρυγας\" \"χλωρότης χρυσίου\" εὑρίσκεται. ὁ νοῦς \"χρυσίον\" ἐστίν. μετὰ τὰς ἐξ \"ἀργύρου\" πεποικιλμένας \"περιστερὰς\" καὶ \"χλωρότητα\" ει πεν. ἡ \"χλωρότης\" ἐπὶ φυτοῦ σημεῖον ζωῆς ἐστιν. ἐπεὶ ου ν ὁ νοῦς καὶ φρ̣ήν ἐστιν καὶ \"χρυσίον\"–, ὁ μὲν \"χρυσὸς\" πεφανέρωται \"δόκιμος\" ει ναι ὑπεροχῇ τοῦ \"ἀργυρίου\"· ἡ γὰρ̣ \"χλωρότης\" μαρτυρεῖ αὐτῷ τὸ ζώπυρον ει ναι. πρὸς τὴν ἀναγωγὴν ο̣υν̣ λέγομεν. λέγομεν οτι ὁ πεπληρωμένος \"χρυσοῦ\"–τουτέστιν νοῦ–καὶ ευ̣χων \"ἀργύρια\"– τὰ θεῖα τοῦ̣ \"κυρίου λ̣όγια\"–δύναται καὶ πολλ̣οὺ̣ς ὑπο̣τελεῖς ευ̣χειν \"βασιλεῖς\". διὰ τοῦτο ου ν οἱ καθ' ἡμᾶς \"σοφοί\", ο τε καὶ περὶ τὰ αυ̣λλα ευ̣σ̣χον πλ̣έον, πλέον τῶν αλλων ειχον. \"Μωϋσῆς\" γοῦν \"παιδευθεὶς πάσῃ σοφίᾳ Αἰγυπτίω̣ν\" πλέον τι ειχεν τῶν αλλων ̔Εβραίων ευ̣χων \"περιουσιασ μὸν βασιλέων καὶ τῶν χωρῶν\" τῶν εἰσηγητῶν τῶν Αἰγυπτίων σοφιῶν. Δανιὴλ πάλιν πεπαίδευτα̣ι \"γραμματικήν, σοφίαν\", μαγείαν, τὰ αυ̣λλα, καὶ πλέον ει χε τῶν αυ̣λλων. αὐτίκα γοῦν περὶ δυνάμεων μεγάλων ἐκπεσουσῶν λέγεται· \"μὴ σὺ σοφώ τερος ει τοῦ Δανιήλ;\" μὴ γάρ.","english":"He makes a certain golden \"lampstand,\" an intelligible air. And \"if you sleep between the lots, the wings of the dove are silvered over, and its back in the greenness of gold.\" The one who \"sleeps between the lots\"—the two covenants—acquires the \"wings\" of the Spirit. And since the \"gifts\" of the \"Spirit\" are also displayed from the Scriptures, these \"wings\" are \"silvered over.\" And after the \"reins\" and the \"wings,\" the \"greenness of gold\" is found. The mind is \"gold.\" After the \"doves\" adorned from \"silver,\" he also mentions the \"greenness.\" The \"greenness\" on a plant is a sign of life. Since, then, the mind is both rein and \"gold\"—the \"gold\" has been shown to be \"approved\" by its superiority to the \"silver\"; for the \"greenness\" testifies to it that it is life-producing. We speak, then, with reference to the anagogical sense. We say that the one who is filled with \"gold\"—that is, with mind—and who has \"silver\"—the divine \"oracles of the Lord\"—can also have many \"kings\" subject to him. For this reason, then, those \"wise\" among us, who were also more devoted to other things, had more than the others. Moses, at any rate, \"educated in all the wisdom of the Egyptians,\" had something more than the other Hebrews, possessing \"the abundance of kings and of the lands\" of those who introduced the wisdom of the Egyptians. Daniel again has been educated in \"grammar, wisdom,\" magic, and other things, and he had more than the others. For instance, at any rate, it is said concerning great powers that have fallen: \"Are you wiser than Daniel?\" For surely not.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"εἰ γὰρ \"ἀποσφράγισμα ὁμοιώσεως\" η ν καὶ \"στέφανος κάλλους\" καὶ \"ἐν τῷ παραδείσῳ\", εἰ \"ἐγένετο ο μοιος\" αὐτῷ \"τεθεὶς μετὰ τῶν χερουβὶν\" καὶ \"πάντα λίθον χρηστὸν ἐ̣νδε̣δεμέ̣νος\" ἐν \"ἀ̣ν̣θρώπο̣ις\" \"σοφο·\" \"σοφώτερος\". ευ̣χουσίν τι ου ν πλέον οἱ \"σοφο̣ί̣\", ο τ̣αν καὶ τὰ \"ἀνθρώπινα\" εἰδείησαν. καὶ ἐκ τῆς ἱστορί̣α̣ς̣ σκ̣ό̣πει· κεῖται ἐν τῇ γρ̣αφῇ πολλάκις διάφορα \"φυτὰ\" καὶ \"ξύλα\". καὶ ὁ μὲν τούτων ευ̣χει τὴν ἱστορίαν, ὁ δὲ ο̣ὐ̣ οὐ̣δ' ε̣ἰ̣δὼς πλειόνως νοεῖν τὰ ῥητὰ ταῦτα τὸν ευ̣χοντα τὴν ἱστορίαν. \"λίθοι πολυτελεῖς\" εἰσιν. καὶ ὁ μὲν αὐτοὺς οι δεν, ὁ δὲ οὐκ οιδεν. ἐὰν ἀμφότεροι κατὰ θεὸν \"σοφοὶ\" ω σιν, οὐκ εχει τι πλέον ὁ εἰδὼς καὶ τὴν φύσιν τῶν \"λίθων\". μανθάνομεν ουν οτι οὐκ ἐξ ολων ἐξωβλητά ἐστιν τὰ τῶν \"ἀνθρώπων\" λόγια. \"περιουσιασμὸς βασιλέων\" ἐστὶν \"χρυσός\", \"αργυρος\" καὶ \"λίθοι\". ἡ \"φυτεία\" δὲ ἡ προλεχθεῖσα, ἐπειδὴ \"ἀμπελῶνας\" καὶ \"παραδείσους\" καὶ τὰ αυ̣λλα δ̣ι̣αιρεθέντα ἐκεῖνα ευ̣χει, τῶν \"χωρῶν\" ἐστιν. κυρίως γὰρ \"χώρα\" ἐστὶν ἡ ἐκ τῆς γῆς \"βλαστῶσα\". αὐτίκα γοῦν καὶ ὁ σωτὴρ περὶ σίτου λέγων λέγει· \"ἐπ άρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε οτι λευκαί εἰσιν αἱ χῶραι\". ἐποίησα μοι ᾳδοντας καὶ ᾀδούσας καὶ ἐντρυφήματα υἱῶν τοῦ ἀνθρώπου οἰνοχόους καὶ οἰνοχόας. οὐδὲν παρῆκα τῶν εἰς τέρψιν καὶ εὐφροσύνην \"ἀνθρώπων\" συντελούντων.","english":"For if \"the seal of likeness\" is a name, and \"a crown of beauty\" and \"in the paradise,\" if he \"became like\" him, \"placed with the cherubim\" and \"bound with every precious stone\" among \"men\"—\"wise,\" \"wiser.\" The \"wise\" have something more, in that they also know \"human things.\" And consider from the history: in the Scripture there often lie various \"plants\" and \"trees.\" And one of them has the history, while the other, not even knowing it, understands these literal statements more fully than the one who has the history. There are \"precious stones.\" And one knows them, the other does not. If both are \"wise\" according to God, the one who also knows the nature of the \"stones\" has nothing more. We learn, then, that the oracles of \"men\" are not to be cast out entirely. \"The abundance of kings\" is \"gold,\" \"silver,\" and \"stones.\" But the \"planting\" mentioned before, since it has \"vineyards\" and \"paradises\" and the other things distinguished there, belongs to \"fields.\" For properly a \"field\" is that which \"sprouts\" from the earth. At any rate, the Savior too, speaking about grain, says: \"Lift up your eyes and see that the fields are white.\" I made for myself male singers and female singers, and the delights of the sons of men, cupbearers and cupbeareresses. I omitted nothing of the things that contribute to the delight and gladness of \"men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"ὡς γὰρ ειπον περὶ \"φυτειῶν\" πολ λῶν καὶ \"ποιμένων\" καὶ \"προβάτων\" καὶ τῶν λοιπῶν λέγει οτι καὶ τὰ αλλα πρὸς τέρψιν καὶ ἡδονὴν παρέλαβον καὶ \"ἐποίησα ᾳδοντας καὶ ᾀδούσας\", χορὸν συνεστησάμην ἐξ \"ᾀδόντων\" ἀνδρῶν καὶ \"ᾀδουσῶν\" γυναικῶν καὶ ευ̣τι \"οἰνοχόους καὶ οἰνοχόας\". ταῦτα \"ἐντρυφήματά\" ἐστιν τῶν \"ἀνθρώπων\", τῶν \"υἱῶν τοῦ ἀνθρώπου\", \"ἐκείνων\" τῶν \"υἱῶν\" τῶν μὴ ου̣ντων \"θεῶν\". \"ἐκείνους\" γὰρ \"θεοὺς ειπεν, πρὸς ους ὁ λόγος τοῦ θεοῦ ἐ γένετο\". ου τοι δὲ \"ὡς αυ̣νθρωποι ἀποθνῄσκοντες\" οντες ου̣ντες τὰ κινοῦντα καὶ ἐγείροντα τέρψιν καὶ ἡδονὴν κοινὴν καὶ \"ἀνθρωπίνην\" ἐσπούδασαν ευ̣χειν. ἐὰν κατὰ τὸν Σολομῶνα ου ν ῃ τὰ ἀπαγγελλόμενα, \"ᾳδοντας καὶ ᾀδούσας πεποίηκεν\". εἰσὶν δὲ ἐπαινετῶς \"ᾳυ̣δοντες καὶ ᾳυ̣δουσαι\" ἁρμονίως καὶ συμφώνως. \"νεανίσκοι καὶ παρθένοι, πρεσβύτεροι μετὰ νεωτέρων αἰνεσάτωσαν τὸ ου̣νομα κυρίου\".\n\n\"πρεσβύτεροι μετὰ νεωτέρων, νεανίσκοι καὶ παρθένοι\"· ιυ̣δε οἱ \"ᾳδοντες\" καὶ αἱ \"ᾳδουσαι\" ἐκείνας τὰς \"ᾠδὰς\" τὰς \"πνευματικὰς\", περὶ ω ν ὁ μακάριος ἀπόστολος γράφει· \"ᾳυ̣ δοντες καὶ ψάλλοντες ᾠδαῖς πνευματικαῖς\". καὶ ωσπερ οἱ χοροδιδάσκαλοι ἱστᾶσιν εκαστον καὶ ἑκάστην τῶν χορευόν̣των καὶ χορευουσῶν ἐν τόπῳ τινὶ καὶ βαθμῷ, ιν' ουτως ἡ κρᾶσις τῆς ἁρμονίας τῶν φθ̣όγγ̣ων γένωνται, ου τω καὶ οἱ κατὰ θεὸν \"ψάλλοντες\" καὶ ἐνηρμοσμένως τοῦτο ποιοῦντε̣ς ωσπερ χοροδιδάσκαλον εχουσιν αὐτὸν τὸν σωτῆρα η τὸ̣ν \"σοφὸν\" αυ̣νδρα̣ τὸν ω δε καλούμενον Σολομών, ι να ῃ \"σοφός\" ἐστιν λάβωμ̣εν αὐτόν. καὶ ἐντρυφήματα υἱῶν τοῦ ἀν θρώπου.","english":"For as I said concerning many \"plantations\" and \"shepherds\" and \"sheep\" and the rest, he says that I also took the other things for delight and pleasure, and \"I made male singers and female singers\"; I formed a chorus of \"singing\" men and \"singing\" women, and likewise \"cupbearers\" male and female. These are the \"delights\" of \"men,\" of the \"sons of man,\" of \"those\" \"sons\" who are not \"gods.\" For \"those\" he called \"gods, to whom the word of God came.\" But these, being \"as men who die,\" being such, were eager to have the things that stir and awaken common and \"human\" delight and pleasure. If, according to Solomon, the things reported are not so, \"he has made male singers and female singers.\" But there are singers male and female who are praiseworthy, in harmony and in concord: \"Young men and virgins, let the aged with the younger praise the name of the Lord.\"\n\n\"The aged with the younger, young men and virgins\"—see, these are the \"singing\" men and the \"singing\" women, those \"spiritual songs\" about which the blessed apostle writes: \"singing and psalming with spiritual songs.\" And just as chorus-masters station each one of the male and female dancers in a certain place and rank, so that in this way the blending of the harmony of the voices may come about, so too those who \"psalm\" according to God and do this in a well-ordered way have as their chorus-master the Savior himself, or the \"wise\" man himself, the one called Solomon, in order that, if he is \"wise,\" we may receive him. And the delights of the sons of man.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"κατα̣λ̣λ̣ήλω̣ς τοῖς \"ἐντρυφήμασιν\" ω δε \"υἱὸν ἀνθρώ που\" ηυ̣τοι τὸν \"σωτῆρα\" λέγομεν η τὸν τηρήσαντα οἱ τούτου \"υἱοὶ\" καταλ λήλως τῇ χορείᾳ \"καὶ ἐντρυφήματα\" μεταδιώκουσ̣ι̣ν καὶ ευ̣χουσιν. οἰνοχόους καὶ οἰνοχόας. πάλιν λέγομεν ο τι βούλεται δεῖξαι ὁ λόγος ο τι ἡ αὐτὴ ἀρετὴ ἀνδρῶν καὶ γυναικῶν ἐστιν· κοινή ἐστιν σωφροσύνη ἀνδρῶν καὶ γυναικῶν ἀρετὴ καὶ δικαιοσύνη καὶ ἀνδρεία. αυ ται ου ν καὶ ου τοι \"οἰνοχοῦσιν\". α γὰρ ευ̣χουσιν καὶ πράττουσιν καὶ φρονοῦσιν, καὶ αυ̣λλους \"ποτίζουσιν\". καὶ ὁ \"οι νος\" ου τος τρυγᾶται ἀπὸ τῆς \"ἀμπέλου τῆς ἀληθινῆς\". τοῦτον ἡ \"σοφία ἐκέρασεν εἰς κρατῆρα τὸν ἑαυτῆς\". κρᾶσιν γὰρ τῆς ἐνανθρωπήσεως καὶ τῆς θεότητος ποιήσασα ἡ \"σοφία εἰς κρα τῆρα\" τὸν ιυ̣διον \"οινον ἐκέρασεν\". δυνατὸν δὲ καὶ̣ κατὰ αυ̣λλον τρόπον τὴν κρᾶσιν λαβεῖν, ἐπεὶ πολλάκις καὶ τὰ τῆς ἱστορίας ὠφελεῖ καὶ τὰ τοῦ γράμματος. \"ἐκέρασεν\" τὰ νοητὰ τοῖς αἰσθητοῖς, τὰ πνευματικὰ τοῖς κατὰ τὸ γράμμα καὶ λέγει· “δεῦτε, \"πίετε\" πάντες \"ο ν ἐκέρασα οι νον\", δεῦτε λάβετε”. καὶ οὐ πάντως πρὸς αυ̣νδρας μόνους λέγει, ἀλλὰ καὶ πρὸς γυναῖκας. δυνατὸν δὲ καὶ κατὰ ἀλληγορίαν, ὡς πολλάκις ειυ̣ρηται, οτι αἱ ψυχαὶ αἱ ἐξ ἑαυτῶν προφέρουσαι μαθήματα οὐ μαθοῦσαι παρὰ αλλου καὶ σπείρουσαι αλλαις ψυχαῖς, αι ς παιδεύ ουσιν, ανδρες εἰσίν, αἱ δὲ ἐξ ἑαυτῶν μὴ δυνάμε̣ναι τεκνοῖν αἱ ἐκ διδασκαλίας εἰσὶν προφερόμεναι, καὶ ο τε ἐπὶ ταύτην τὴν διακονίαν πεπαίδευνται ανδρες, αἱ ποθούμεναι δὲ ψυχαὶ γυναῖκες.","english":"Correspondingly, with the \"delights,\" we call the \"son of man\"—that is, the \"Savior\"—or the one who has kept them; his \"sons,\" correspondingly to the chorus, pursue and possess \"delights\" as well. Cupbearers and cupbearer-women. Again we say that the word wishes to show that the same virtue belongs to men and women: chastity is common to men and women, and virtue, and righteousness, and courage. These women, then, and these men \"pour wine.\" For what they possess and do and think, they also \"give drink\" to others. And this \"wine\" is trodden from the \"true vine.\" This \"Wisdom mixed into her own mixing-bowl.\" For having made a mixture of the incarnation and the divinity, \"Wisdom mixed her own wine into the mixing-bowl.\" But it is possible to take the mixture in another way too, since often both the things of the history and the things of the letter are beneficial. She \"mixed\" the intelligible things with the sensible, the spiritual with those according to the letter, and she says: \"Come, drink all the wine which I have mixed, come, take.\" And she does not speak altogether to men only, but also to women. But it is possible also by allegory, as has often been said, that the souls which bring forth teachings from themselves, not having learned from another, and sow in other souls whom they educate, are men; but those which cannot bring forth children from themselves, which are brought forth from teaching, and when they have been educated for this service, are men; but the souls that are desired are women.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"αυ ται ου ν καὶ \"οἰνοχοοῦσιν\"–καὶ \"οἰνοχόαι\" καὶ \"οἰ νοχόες\" εἰσίν–τὸν πνευματικὸν \"οινον ον, ον ἐκέρασεν ἡ σοφία\", ἐπιμετροῦσαι καὶ ἐπιμερίζουσαι ταῖς δυναμέναις \"ποιεῖν\". \"ἀπέστειλεν\", φησίν, \"ἡ σοφία τοὺς ἑαυτῆς δούλους μετὰ ὑψηλοῦ κηρύγματος λέγουσα· δεῦτε φάγετε τῶν ἐμῶν αυ̣ρτων οἱ ἐνδεεῖς φ̣ρενῶν καὶ πίετε οινον, ον ἐκέρασα ὑμῖν· ἀπολείψετε ἀφροσύνην, ινα εἰς τὸν αἰῶνα βασιλεύσητε.\" οὐ πρὸς αρρενας κατὰ τὸ σῶμα μόνον προτείνει τοῦτο τὸ \"κήρυγμα\" ἀλλὰ καὶ πρὸς θηλείας τῷ σώματι. πάντες δὲ, καὶ ουτοι κἀκεῖνα̣ι, \"εἰσιν τῆς \"σοφίας μετὰ ὑψηλοῦ κηρύγματος\" προφέροντες τὸ “δεῦτε \"πίετε τὸν οινον, ον ἐκέρασα, καὶ φάγετε αυ̣ρτους\", ου ς εὐτρέπι σα \"ὑμῖν\".” οἱ̣ δὲ ὑπὸ \"σοφίας\" διδόμενοι \"αυ̣ρτοι\" σοφοὺς καὶ φρονίμους τοὺς \"ἐσθίοντας\" ποιοῦσιν. καὶ ὁ \"πινόμενος\" ὑπ' α̣ὐ̣τῆ̣ς̣ \"οι νος\" \"νηφαλίαν μέθην\" ἐνποιεῖ καὶ \"εὐφροσύνην\" θείαν τοῖς μετὰ̣ αὐτ̣ῆς \"πιοῦσιν\". θεώρει γοῦν τί λέγει· \"φάγετε\", λέγει, \"τῶν ἐμῶν αυ̣ρτων οἱ ἐνδεεῖς φρενῶν\" –τῶν̣ δὲ αἰσθητῶν \"αρτ̣ων\" δύνανται καὶ σοφοὶ καὶ μὴ σοφοὶ μεταλαμβάνειν–\"καὶ πίετε̣ οινο̣ν, ινα̣ ἀπολείψετε ἀφροσύνη̣ν\". ἐπερ· ινα τὸ \"κέρασμα\" τί; τοῦτο ει πον̣ ε ρ ἐνανθρωπήσει καὶ ωσπερ μία κρᾶσι̣ς γεγένηται· ου τω γὰρ καὶ ἐσφάλησάν τινες· οὐκ ἐσκόπησαν οτι δύο ἀνομοίων κρᾶσις γέγονεν. καὶ οἱ μὲν εἰς τὴν ἀνθρωπότητα μόνην σκοπήσαντες ειυ̣ρηκαν ο τι ψιλὸς αυ̣νθρωπός ἐστιν, οι ός̣","english":"These are also \"cupbearers,\" and there are \"cupbearer-women\" and \"cupbearer-men,\" who measure out and distribute the spiritual \"wine which Wisdom mixed,\" to those who are able \"to do\" it. \"Wisdom,\" it says, \"sent out her own servants with a lofty proclamation, saying: Come, eat of my bread, you who are lacking in understanding, and drink the wine which I have mixed for you; forsake folly, that you may reign forever.\" This \"proclamation\" is extended not only to males according to the body but also to females in the body. And all of them, both these and those, \"are of Wisdom,\" bringing forward \"with a lofty proclamation\" the words \"Come, drink the wine which I have mixed, and eat the bread\" which she prepared \"for you.\" And the \"bread\" given by \"Wisdom\" makes those who \"eat\" it wise and prudent. And the \"wine\" drunk from her produces \"a sober drunkenness\" and divine \"gladness\" in those who \"drink\" with her. Consider, then, what it says: \"Eat,\" it says, \"of my bread, you who are lacking in understanding\"—but of perceptible \"breads\" both the wise and the unwise can partake—\"and drink wine, that you may forsake folly.\" What, then, is the \"mixture\"? This he said in reference to the incarnation, and as it were a single blending has taken place; for in this way some have also erred: they did not consider that a blending of two dissimilar things has taken place. And those who looked only to the humanity found that he is a mere man, who","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"ἐστιν ὁ Σαμοσ̣α τεὺ̣ς Παῦλος καὶ Φωτεινός. οἱ δὲ εἰς τὴν δόκησιν ευ̣φθασαν μόνῃ τῇ θεότητι προσσ̣χόντες. τὸ κρᾶμα ουν ἡ μῖξις ἐστὶν τῆς ἐνανθρωπήσε̣ως κ̣αὶ̣ τ̣ῆ̣ς θεότητος. ει πον δὲ καὶ αλλας διανοίας οτι τὰ πνευματικὰ καὶ α̣ἰ̣σ̣θητὰ̣ κ̣ατα̣μιγόμενα κρᾶσιν ποιεῖ. ἐμεγαλύνθην κ̣αὶ προσέθηκα παρὰ πάντας τοὺς γενομένους μου ευ̣ν προσθεν ἐν ̓Ι̣ερ̣ουσαλήμ. ἀ̣ε̣ὶ ἐν τῷ \"προστιθέναι\" ἐστὶν ὁ \"σοφός\", οταν προκόπτῃ. ἐν τῷ βίῳ δὲ τ̣ὸ̣ ευ̣̣σ̣χ̣ατ̣ον̣ κα̣ὶ̣ πρῶτόν ἐστιν τελειωθῆναι. \"οταν\", φησίν, \"συντελέσει ανθρωπος, τότε αυ̣ρχεται\". ἀμέλει γ̣ο̣ῦ̣ν καὶ̣ \"οταν τὸ\" ἐνδεχόμενον \"τέλειον\" ἐν τῷ βίῳ τούτῳ χωροῦσιν,·ε \"ἐκ μέρους γιγνώσκομεν\". ἀεὶ ουν ἐν τῷ \"προστιθέναι\" ἐστὶν ὁ σπουδαῖος. τοῦ το, νομίζω, καὶ ̓Ισοκράτης ει πεν· \"α μεμάθηκας, διατήρει ταῖς μελέταις προσλάμβανε δὲ ταῖς ἐπιστήμαις.\" ὁ δὲ \"προσλαμβάνων\" ἀεὶ \"προστίθησιν\" ἐπερ· κατὰ δ̣ιάνοιαν ἐκ προσώπου τοῦ σωτῆρος; δύναται τοὺς προφῆτας καὶ Μωσέα λέγειν· πρὸ αὐτοῦ γὰρ ἐπεδήμησαν αὐτοί, προεθέσπισαν καὶ προκατήγγειλαν αὐτοῦ τὴν παρουσίαν. τίς δὲ ἡ \"προσθήκη\"; ακουε· ἐκεῖνοι προεθέσπιζον, α ημελλεν ̓Ι̣ησοῦς ποιεῖν τε καὶ διδάσκειν· αὐτὸς δὲ ἀνεπλήρωσεν αὐτά. ἀεὶ δὲ ἡ ἐνέργεια τῶν δυνάμεων \"προσθήκη\" ἐστίν. ὡδοποίουν ἐκεῖνοι, ου τος δὲ τέλος ἐπέθηκεν τῇ \"ὁδῷ\" ἑαυτὸν εἰς τοῦτο προβαλὼν καὶ εἰπών· \"ἐγώ εἰμι ἡ ὁδός, ἡ ἀλήθεια\". αὐτίκα γοῦν τοῖς μαθηταῖς λέγει· \"ἐὰν μὴ περισσεύει ὑμῶν ἡ δικαιοσύνη πλέον τ̣ῶν γραμματέων καὶ φαρισαίων\". ὁρᾷς ο τι οἱ ̓Ιησοῦ μαθηταὶ \"περισσεύσαντες\" ἐκείνην ευ̣χουσιν \"παρὰ\" τὴν τῶν προτέρων.","english":"Paul of Samosata and Photinus are [meant]. But those who reached the mere appearance attended only to the divinity. The mixture, then, is the blending of the incarnation and the divinity. But they also said other meanings: that the spiritual and perceptible things, mingled together, produce a mixture. \"I was magnified and I added beyond all who were before me in Jerusalem.\" The \"wise man\" is always in the \"adding,\" whenever he progresses. But in this life the last is also first: to be perfected. \"When,\" it says, \"a man completes, then he begins.\" Indeed, certainly also \"when they contain the 'perfect' possible in this life\"—\"we know in part.\" Always, then, the earnest man is in the \"adding.\" This, I think, Isocrates also said: \"What you have learned, preserve; and acquire by studies, and add to your knowledge.\" But the one who \"acquires\" always \"adds.\" Moreover, in thought, in the person of the Savior, he can mean the prophets and Moses; for they sojourned before him, they foretold and proclaimed beforehand his coming. But what is the \"addition\"? Hear: they foretold what Jesus was going to do and teach; but he fulfilled them. And always the activity of the powers is an \"addition.\" They prepared the way, but he set the end upon the \"way,\" projecting himself into this and saying: \"I am the way, the truth.\" At once, then, he says to the disciples: \"Unless your righteousness abounds more than that of the scribes and Pharisees.\" You see that the disciples of Jesus, having \"abounded,\" have that \"beyond\" that of those before them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"καί γε σοφία μου ἐστάθη μοι. ἡ \"σοφία μου ἐστάθη\"· ἡ ἐνδεχομένη π̣ληρ̣ωθῆναι ἐνταῦθα πεπλήρωται. \"στάσιν\" δὲ ω δε τὴν προσδιαστολὴν κινήσεω̣ς λέγει. ὁ̣ προκόπτων ἐν τῷ κινεῖσθαί ἐστιν, ἐν τῷ σπεύδειν, ἐν τῷ τρέχειν. ου τω γοῦν κ̣αὶ ὁ Παῦλ̣ος τελειωθεὶς κατὰ τὸν \"δρόμον\", ο ν ει λατο ἀνύσαι, λέγει· \"τὸν δρόμον τετέλεκα\"· \"ἐστάθη μοι\" ὁ \"δρόμος\" \"μου\". καὶ ω δε ἡ \"σοφία μου ἐστάθη μοι\". δυνατὸν̣ δ̣ὲ καὶ ου τως ἐκ περιουσίας εἰπεῖν οτι τὰ αυ̣ξια λόγου σταθμίζεται. οὐδεὶς γὰρ η ου̣στρακα η λίθους σταθμίζει, ἀλλὰ χρυσὸν μόνον. ἡ̣ \"σοφία\" ου̣ν̣ \"μου ἐστάθη μ̣οι\". ει πεν ου ν καὶ ἐν αλλοις· \"τιμιωτέρα δ̣έ ἐστιν ἡ σοφία λίθων πολυτελῶν\" καὶ \"λάβετε παιδείαν καὶ μὴ ἀργύ ριον καὶ γνῶσιν ὑπὲρ χρυσίον̣ δεδοκιμαςμένον\". ἡ \"σοφία\" ου ν \"μου\" ἀξία τοῦ σταθμισθῆναι γέγονεν. καὶ ω σπερ τὰ καλὰ λέγομεν αυ̣ξια ἀριθμοῦ ει ναι καὶ λόγου, ου τω καὶ τοῦ σταθμισθῆναι αυ̣ξιά εἰσιν τὰ καλά. τὸ πρότερον ου ν λεχθὲν ἀναντίρρητόν ἐστιν, ο τι οὐ κλονοῦμαι οὐκέτι ω δε κἀκεῖσε, ἀλλ' \"ευ̣στη μοι ἡ σοφία\" κἀγὼ αὐτῇ \"ευ̣στην\". καὶ πᾶν, ο ῃυ̣τησαν οἱ ὀφθαλ μοί, οὐκ ἀφεῖλον ἀπ' αὐτῶν. ὡς πρὸς τὸ ῥητὸν τοῦτο̣ λέγει· εἰ γέγονα ἐν ἐπιθυμίᾳ τινὸς τῶν αἰσθητῶν, \"οὐκ ἀφεῖλον αὐτὸ ἀπὸ τῶν ὀφθαλμῶν μου\". ευ̣σχον, ο ἐπόθησα ἰδεῖν. ὁ ̓Ιωάννης ἐν τῇ κατ' αὐτὸν ἐπιστολῇ λέγει· \"ἡ ἐπιθυμία\", φησίν, \"τῶν ὀφθαλμῶν καὶ ἡ ἀλαζονεία τοῦ βίου οὐκ ευ̣στιν ἐκ τοῦ πατρός\". εἰ καὶ \"οὐκ ευ̣στιν\" δὲ \"ἐκ τοῦ πατρὸς\" ὡς τὰ \"χαρίσματα\" τοῦ \"πνεύματος\", ο μως \"ἐκ θεοῦ\" ἐστιν καὶ ταῦτα.","english":"Indeed, \"my wisdom stood by me.\" The phrase \"my wisdom stood\": the wisdom that was capable of being fulfilled here has been fulfilled. By \"standing\" he means the cessation of movement. The one who is advancing is in motion, in pressing on, in running. In this way, then, Paul too, having been perfected according to the \"race\" which he chose to complete, says: \"I have finished the race\"; \"my race\" has \"stood by me.\" And in the same way, \"my wisdom stood by me.\" But it is also possible to say in this way, from abundance, that things worthy of account are weighed. For no one weighs potsherds or stones, but gold only. \"My wisdom,\" therefore, \"stood by me.\" If indeed he says also elsewhere: \"But wisdom is more precious than costly stones,\" and \"Receive instruction and not silver, and knowledge rather than tested gold.\" \"My wisdom,\" therefore, has become worthy of being weighed. And just as we say that good things are worthy of number and account, so too good things are worthy of being weighed. What was said earlier, then, is irrefutable: that I am no longer shaken, as I was then and there, but \"my wisdom stood firm,\" and I stood firm with it. And everything that my eyes sought, I did not take away from them. He says this with reference to the literal sense: if I came to be in desire for any of the sensible things, \"I did not take it away from my eyes.\" I had self-control over what I longed to see. John in his own epistle says: \"The desire,\" he says, \"of the eyes and the arrogance of life is not from the Father.\" But even if it is \"not from the Father\" as the \"gifts\" of the \"Spirit\" are, nevertheless these things too are \"from God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"οὐ δεῖ μέντοι ἐνπαθῶς ευ̣χειν τὴν περ̣ὶ τὰ ὁρώμενα ἐπιθυμίαν, ἀλλ' ὡς ἐνδεχόμενον. καὶ οἱ ἐκ τῆς θέας αὐτῶν οι ον ἀγεωμέτρη τός τις, ἐὰν ιυ̣δῃ σχήματα ευ καταγεγραμμένα καὶ ευυ̣ρυθμα̣ 44 καὶ ἀπὸ καλοῦ χρώματος, ἐν ἐπιθυμίᾳ αὐτὰ βλέπει· ὁ δὲ ἐπι στήμων οὐ ζητεῖ, εἰ ἐκ καλοῦ καλου χρώματος η εὐρύθμως, ἀλλὰ ἐπιστημονικῶς θεωρεῖ ἀπ' αὐτῶν, α δεῖ αὐτὸν ἐκλαβεῖν ἀπὸ τῶν ὁρωμένων. οὐδὲν ου ν, φησίν, ω ν δεῖ ἐπιθυμῆσαι ὁρα τῶν, ευ̣ξω μου γέγονεν. λοιπὸν ὁ νοῦς ου̣μμα ψυχῆς ὑπάρχων ευ̣χει κατάλληλα θεάμα τα, ω ν\n\nευ̣ρωτα ευ̣χει. ο ταν ου ν ἐπίρροιά τις καὶ ἐπιπνοὴ γένη ται τῶν καλῶν καὶ ἐπαινετῶς ὁρωμένων, \"οὐκ ἀφῃρέθη\" τι \"ἀπὸ τῶν ὀφθαλμῶν\", ω ν \"ῃυ̣τησεν\". \"αἰτεῖ\" δὲ ὁ νοῦς κατάλληλα θεωρήματα, ὀρχήσεις η τὰ π̣α̣ραπλ̣ή̣σ̣ια. οὐκ ἀπεκώλυσα τὴν καρδίαν μου ἀπὸ παντὸς εὐφραίνοντος. ὡς πρὸς τὸ ῥητὸν λέγω· \"ευυ̣φρανεν τὴν καρδίαν μου\" θέα ἀγρῶν καὶ \"παραδείσων\" καὶ τῶν αυ̣λλων–καὶ ευ̣σχον αὐτά– \"κολυνβήθρας ὑδάτων\" καὶ \"δρυμοὺς βλαστῶντας̣ ξύλα\" καὶ \"πᾶν καρποῦ ξύλον\"–καὶ ευ̣σχον καὶ ταῦτα–καὶ \"ᾳυ̣δοντας καὶ ᾀδούσα̣ς\"–κ̣αὶ ὑ̣πῆρκταί μοι ταῦτα–\"οἰνοχόους καὶ οἰνοχόας\". οὐδὲν ου ν τῶν συντελούντων πρὸς \"εὐφρο σύνη̣ν̣\" ἡ \"καρδί̣α μου ἐκωλύθη\", ἀλλὰ \"πάντων\" ἐπέτυχεν, \"πάντων\" ἐπειράθη. δυνατὸν δ̣ὲ κ̣αὶ πρὸς ἀναγωγήν· ἡ \"καρδία\" ὁ νοῦς ἐστιν.","english":"It is not right, however, to pray in a passionate way for the desire for visible things, but as far as is possible. And those who [derive] from the contemplation of them—like some ungeometrical person, if he sees figures well drawn and well-proportioned and from beautiful color, he looks at them with desire; but the expert does not seek whether [they are] from beautiful color or well-proportioned, but contemplates scientifically from them what he ought to receive from the visible things. Nothing, then, he says, of the visible things that one ought to desire has been a prayer of mine. Henceforth the mind, being the eye of the soul, prays for fitting spectacles, of which it has a longing. Whenever, then, some influx and inspiration of the beautiful and praiseworthy visible things occurs, \"nothing was taken away from the eyes\" of what \"it asked for.\" And the mind \"asks\" for fitting contemplations, dances or things similar. I did not withhold my heart from any gladness. I speak with reference to the literal sense: \"it gladdened my heart\"—the sight of fields and \"paradises\" and of the courts—and I had them—\"pools of waters\" and \"groves sprouting with trees\" and \"every fruit tree\"—and I had these too—and \"male singers and female singers\"—and these were supplied to me—\"cupbearers and female cupbearers.\" Nothing, then, of the things contributing to \"gladness\" was \"my heart\" hindered from, but it obtained \"all things,\" it experienced \"all things.\" And it is possible also with reference to the anagogical sense: the \"heart\" is the mind.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"\"ο που γὰρ ὁ θησαυρός, ἐκεῖ κα̣ὶ̣ ἡ καρδία ευ̣σται̣\" κ̣αὶ \"ἀναλάβω̣μεν καρδίας ἡμῶν πρὸς ὑψηλὸν ἐν τῷ̣ ο̣ὐ̣ρα νῷ\"–οὐ̣ τὸ μέρος δὲ τοῦ σώματος τὸ καλούμενον καρδία, ἀλλὰ ὁ νοῦς–καὶ ευ̣τι \"μακάριοι οἱ καθαροὶ τῇ καρδίᾳ\"–τουτ έστιν τὸν νοῦν–καὶ \"ἀκούσατέ μου οἱ ἀπολωλεκότες τὴν καρδίαν\". ταύτην ου ν \"οὐ\" δεῖ \"κωλύειν ἀπὸ παντὸς εὐφρα̣ί̣ νοντος\". \"εὐ̣φ̣ραίνει\" δὲ αὐτὴν τὰ κατάλληλα θεάματα, τὰ ἐπιστημονικὰ θεωρήματα· ἐπιστήμην δὲ τὴν κατὰ θεὸν λέ γω. ο τι καρδία μου εὐφράνθη ἐν παντὶ μόχθῳ μου. οι δας ο τι, ἐάν τις κατὰ τὴν \"καρδίαν\" \"μοχθῇ\" περί τι καὶ ἀποτυγχάνῃ, λυπεῖται. ἐν οὐδενὶ ου ν, φησίν, τῶν προσ δοκουμέ̣νων μετὰ \"μόχθου\" ἀποτυχία μοι γέγονεν. πάλιν \"μοχθεῖ\" ὁ τὴν \"φρόνησιν ζητῶν\", ὁ τὴν ἀρετὴν πειρώμενος θηρεύειν. ο ταν α παντα αὐτῷ εως οὐκ ἐξέπεσεν τῶν προσδοκουμένων, περὶ ω ν \"ἐμόχθησεν\". 2,φγ καὶ τοῦτο ἐγένετό μοι μερὶς ἀπὸ παντὸς μόχθου μου. τὸ παρελθὸν τὸ ἀνυσθὲν. λάβε κατὰ ἀμφοτέρας τὰς θεωρίας. \"ἐμόχθησα\" περὶ τῶν \"ἀνθρωπίνων\"– \"πά̣ν̣τα\" ὑπῆρκταί μοι–, περὶ ἀρχῆς–καὶ \"βασιλεὺς γέγονα\"–, περὶ εἰρήνης τῆς κατὰ τ̣ὴν βασιλείαν–καὶ \"γέγονεν\" καὶ αυ τη. πάλιν πρὸς τὴν ἀναγωγήν· ὁ \"μοχθήσας\" περὶ τῶν ὠφελούντων τὴν ψυχὴν καὶ τὸν \"ευ̣σω αυ̣νθρωπον\" κοσμούντων λέγει ο τι \"ἐν παντὶ μόχθῳ μου ηὐφράνθην\". καὶ ευ̣βλεψα ἐγὼ ἐν πᾶσιν τοῖς ποιήμασίν μου, οι ς ἐποίησαν αἱ χεῖρές μου, καὶ ἐν μόχθῳ, ῳ ἐμόχθησα τοῦ ποιεῖν. αἱ \"χεῖρές μου\" δραστήριοι καὶ ποιητικαὶ δυνάμεις ουσαι \"ποιοῦσιν\" καὶ ἐνεργοῦσιν.","english":"For where your treasure is, there your heart will be also, and let us lift up our hearts to the high place in heaven—not the part of the body called the heart, but the mind—and again, blessed are the pure in heart—that is, the mind—and hear me, you who have lost your heart. This heart, then, one must not hinder from anything that gladdens. And what gladdens it are the fitting spectacles, the scientific contemplations; and I mean the knowledge that is according to God. My heart rejoiced in all my labor. For it is clear that if someone labors according to the heart about something and fails, he is grieved. In nothing, then, he says, of the things expected with labor has failure come to me. Again, the one who seeks understanding labors, the one who attempts to hunt virtue. Whenever everything has not fallen out for him as he expected, concerning the things for which he labored. And this became my portion from all my labor. What has been accomplished in the past. Take it according to both contemplations. I labored concerning human things—all things have been supplied to me—concerning rule—and I have become king—concerning the peace that is according to the kingdom—and it has come to be, this too. Again, with respect to the upward meaning: the one who has labored concerning the things that benefit the soul and adorn the inner man says that in all my labor I was gladdened. And I looked upon all my works, which my hands made, and on the labor with which I labored to do it. My hands, being active and productive powers, make and work.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"καὶ \"πάντα ειδον μάταια\" ου̣ντα ταῦτα τὰ ὑπὸ τῶν \"χειρῶν\" τούτων τῶν φαινομένων γινόμενα καὶ τῶν κατ' αὐτὰς ἐνεργειῶν. δύναται δὲ καὶ \"μόχθος\" λέγεσθαι νῦν τὸ μοχθηρόν. μοχθηρά ἐστιν, α πράττ̣ουσιν οἱ \"αυ̣νθρωποι\", ῃ \"ανθρωποί ἐσμεν\"· ῃ \"κατὰ σάρκα περιπατεῖν\" βουλόμεθα καὶ \"φρονοῦμε̣ν τὰ τῆς σαρκός\". ὁ \"μόχθος\" ου ν ου τος τῷ ου̣ντι ἐκβλητέος ἐστίν, \"μάταιός\" ἐστιν· ο μως̣ ματαιάζεται ὑπὸ τῶν πλείστων \"ἀνθρώπων\". συναριθμεῖ δὲ καὶ αὐτὸς ἑαυτὸν τοῖς τοι ούτοις, ἐπεὶ κα̣ὶ αὐτὸ̣ς \"αυ̣νθρωπός\" ἐστιν. καὶ ευ̣λεγον ο τι οὐδεὶς λέγων κατὰ πλούτου πένης ω ν ἀκούεται, ἀ̣λ̣λ̣ὰ̣ δεῖ τὸν τοιαῦτα διδάσκοντα πεπειρᾶσθαι πάντων τῶν \"ἀνθρωπίνων\". ἡ διδασκαλία ου ν τότε ἀνύει καὶ κατ' ὀρθὸν χωρεῖ, ο ταν ὁ προφέρων αὐτὴν ἐνέχηται ἐκείνοις, οι ς ἀπαγορεύει, δεικνὺς ο τι αὐτὸς δεό̣ντως αὐτ̣οῖς χρᾶται. εἰ γὰρ η̣ \"ἐποίει\" α α ευ̣λεγεν ευ̣λεγ·ν ο τι αδ φ̣ λ̣ κ̣α̣ὶ τα̣ῦτα. κα̣ὶ ἰδοὺ τὰ πάντα ματαιότης καὶ προαίρεσις πνεύματος.... \"προαιρούμεθα\" ταῦτα οὐ δεδοκιμακότες, οὐ σὺν \"σοφίᾳ\" τοῦτο ν \"προαίρε̣σ̣ι̣ς\" δ̣ὲ̣ λέγεται ἡ μέση, ῃ ἐστιν ευ καὶ χειρόνως χρήσασθαι. κ̣α̣ὶ̣ ευ̣̣λ̣εγον ο̣τι η τὴν γνώμην σημαίνει τὸ \"πνεῦμα\" η τὴν ψυχήν. ἀμφότερα γὰρ δηλοῦται ἐ̣κ̣ τῆς λέξεω̣ς","english":"And I saw all things vain, these things that are done by these visible hands and by the activities corresponding to them. But now the evil can also be called toil. Evil are the things that humans do, insofar as we are humans, insofar as we wish to walk according to the flesh and to mind the things of the flesh. The toil that is not truly toil must be cast out; it is vain; nevertheless it is made vain by most humans. And he counts himself also among such people, since he too is a human. And I said that no one who speaks against wealth while being poor is heard, but the one who teaches such things must have experience of all human affairs. Therefore the teaching then succeeds and proceeds rightly, when the one who brings it forward is entangled in those things which he forbids, showing that he himself uses them as he ought. For if he did what he said, he would say that these things are good as well. And behold, all things are vanity and a choice of the spirit. We choose these things without having approved them, not with wisdom. Choice here is called the middle thing, which it is possible to use well or worse. And I said that the spirit signifies either the mind or the soul. For both are made clear from the expression.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"ο ταν·...· λέγῃ \"καὶ γνώσονται οἱ πλανώμενοι τῷ πνεύματι σύνεσιν\"–οἱ \"πλανώ̣μενοι\" τῇ γνώμῃ–καὶ \"ι να ἡ παρ θένος η ν ἁγία πνεύματι καὶ σώματι\" τουτέστιν γνώμῃ καὶ πράξ̣ει λέγεται δὲ καὶ ἡ ψυχὴ \"πνεῦμα\" ὡς ἐν τῷ \"ω σπερ τὸ σῶμα χωρὶς πνεύματος νεκρόν ἐστιν\". καὶ ὁ Στέφανος λέγων \"κύριε ̓Ιησοῦ, δέξαι τὸ πνεῦμά μου\" περὶ τῆς ψυχῆς ἑ̣αυτοῦ λέγει καὶ τῆς λογικῆς οὐσίας. καὶ οὐκ ευ̣στιν περισσεία ὑπὸ τὸν η λιον. τοῦτο λέγει ο τι τὰ \"ὑπὸ τὸν η λιον\" ὑπάρχοντα οὐδὲν πλέον ποιεῖ τοῖς σπουδάζουσιν. ὁ σπουδάζων ευ̣χειν τὰ ὑπερ κόσμια καὶ τὰ ὑπερουράνια καὶ τὰ ὑπὲρ \"τὸν η λιον\" ευ̣χει τινὰ \"περισσείαν\" καὶ πλέον τι τῶν αυ̣λλων. οἱ δὲ σπουδά ζοντες ευ̣χειν τὰ \"ὑπὸ τὸν η λιον\" οὐδὲν πλέον ευ̣χουσιν. ἐπερ· τὸ ου ν \"αυ̣νω\", τίς \"περισσεία\" τῷ \"ἀνθρώπῳ\"; ταὐτὸν, ἐπεὶ οὐδεμ̣ία̣ \"περισσεία\" ἐστίν. τί \"περιττὸν\" ευ̣χει ὁ \"αυ̣νθρωπος\" \"ὑπὸ τὸν η λιον\" ζῶν; \"ἐγὼ η λθον\", λέγει ὁ σωτήρ, \"ινα ζωὴν ευ̣χωσιν καὶ περισ σὸν ευ̣χωσιν\". ἡ ἐπιδημία τοῦ σωτῆρος κατεσκεύασεν \"ζωήν\" τινα ἐν τοῖς \"ἀνθρώποις\". εἰ \"ζωὴ\" ε πεται τί \"περιττόν\"; τὸ ἀθάνατον τὸ ἀνάγον εἰς \"βασιλείαν οὐρανῶν\". οὐδεμία δὲ \"περισσεία\" ἐστὶν τοῖς σπουδαζομένοις \"ὑπὸ τὸν η λιον\". μὴ γὰρ ὁ πλούσιος, ῃ \"αυ̣νθρωπός\" ἐστιν, πλέον ευ̣χει τῶν αυ̣λ λων \"ἀνθρώπων\". ἐ̣περ· τὴν ἀναγωγήν· \"καὶ ἐπέβλεψα ἐγὼ ἐν τοῖς ποιή μασιν\" καὶ \"οὐκ ευ̣στιν περισσεία ὑπὸ τὸν η λιον̣\"; τοῦτο δυνάμεθα εἰπεῖν ο τι \"φωτιζόμενος\" ὑπὸ τοῦ \"ἡλίου τῆς δικαιοσύνης\" οὐχ \"ὑπ'\" αὐτόν ἐστιν, ἀλλ' \"ἐν\" αὐτῷ.","english":"When it says, \"And those who wander in spirit will understand,\" — those who \"wander\" in mind — and \"so that the virgin may be holy in spirit and body,\" that is, in mind and action. And the soul is also called \"spirit,\" as in \"just as the body without spirit is dead.\" And Stephen, saying \"Lord Jesus, receive my spirit,\" speaks of his own soul and of the rational substance. And there is no abundance under the sun. This means that the things that exist \"under the sun\" do nothing more for those who are diligent. The one who is diligent to have the things beyond the world and beyond the heavens and beyond \"the sun\" has a certain \"abundance\" and something more than others. But those who are diligent to have the things \"under the sun\" have nothing more. Since, then, \"I saw,\" what \"abundance\" is there \"for man\"? The same, since there is no \"abundance.\" What \"surplus\" does \"man\" have while living \"under the sun\"? \"I came,\" says the Savior, \"so that they may have life and have it abundantly.\" The coming of the Savior established a certain \"life\" among \"men.\" If \"life\" follows, what is the \"surplus\"? The immortal thing that leads up into \"the kingdom of heaven.\" And there is no \"abundance\" for those who are diligent \"under the sun.\" For the rich man, insofar as he is \"man,\" does not have more than other \"men.\" Since, then, the higher sense: \"And I looked upon the works\" and \"there is no abundance under the sun\"? This we can say, that the one who is \"enlightened\" by the \"sun of righteousness\" is not \"under\" it, but \"in\" it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"\"ἐκλάμψουσιν\" γάρ, φησίν, \"οἱ δίκαιοι ὡ̣ς ὁ η λιος ἐν τῇ βασιλείᾳ τοῦ πατρὸς αὐτῶν\", οὐχ \"ὑπὸ τὸν η λιον\". ἐάν τις λέγων ἑαυτὸν χριστιανὸν ει ναι καὶ \"πεφωτισμένον\" ὑπὸ τοῦ \"φωτὸς τοῦ ἀληθινοῦ\", τοῦ \"ἡλίου τῆς δικαιοσύνης\", τὰ \"ἀνθρώπινα\" πράττῃ καὶ σπουδάζῃ ταῦτα, ω ς ἐσμεν νῦν οἱ πολλοί, ου τος \"ὑπὸ τὸν η λιόν\" ἐστιν. ου τως ω ν \"ὑπὸ τὸν η λιον\" οὐδὲν \"περιττὸν\" ευ̣χει· κα ν μύρια λέγῃ ἀπὸ τῶν γραφῶν, μὴ πράττῃ δὲ καθ' αὐτά, οὐδὲν \"περιττὸν\" ευ̣χει.\n\nκαὶ ἐπέβλεψα ἐγὼ τοῦ ἰδεῖν σοφίαν καὶ περιφορὰν καὶ ἀφροσύνην. περιφορὰ δέ ἐστιν ἡ μὴ ευ̣χουσα στάσιν, ἡ ω δε κἀκεῖ σε μεταβάλλουσα τὸν μετιόντα. \"ἐγὼ\" ου ν θεωρήσ̣ας \"ευ̣σ̣την̣\". ἀλλ' ἡ \"περίφορα\" εσ̣ τ̣ο ζῆν τῶν \"ἀνθρώπων\" καὶ ἡ \"προαίρεσις\" σ̣τ̣·σ̣· \"τ̣οῦ ἰδεῖν σοφίαν καὶ ἀφροσύνην\", ι να τῆς μὲν ἀπόσχωμαι, τῆς̣ δ̣ὲ μετ̣αποιήσ̣ωμαι. εἰ μὴ η ν \"περιφορὰ\" τουτέστιν \"προαίρεσις\" ω δε κἀκεῖσε αυ̣γουσα, περ̣ι̣σ̣σ̣όν τι̣ η̣ν̣ τὸ \"γνῶναι\" \"σοφίαν καὶ ἀφροσύνην\". ἐπειδὴ δὲ ευ̣στιν \"γνόντα τὴν ἀ̣φροσύνην\" καὶ τὸ ἐπιβλαβὲς αὐτῆς καὶ τὸ ἀνόσιον καταλιπεῖν αὐτήν, καὶ \"γιγνώσκεται ἡ σοφία\". τῶν γὰρ ἐναντίων ἡ αὐτή ἐστιν ἐπιστήμη. ἡ δὲ \"ἐπίγνωσις\" τῶν̣ ἐναντίων \"περιφέρει\" ω δε κἀκεῖσε· μεταδιώκεται γὰρ ὁτὲ μὲν ἐπαινετῶς ὁτ̣ὲ δὲ ψεκτῶς. ο τι τίς ὁ αυ̣νθρωπος, ο ς ἐπ-ελεύσεται ὀπίσω τῆς βουλῆς; ηυ̣τ̣οι τὸ σπάνιον σημαίνει η τὸ μὴ ὑπάρχον· πολλάκις γὰρ τὸ μὴ ὑπάρχον τ̣ὸ \"τίς\" σημαίνει. ο ταν λέγῃ \"τίς ἐν-καλέσει κατὰ ἐκλεκτῶν θεοῦ;\" ἀντὶ τοῦ οὐδείς. \"τί ου ν ἐροῦμεν; εἰ ὁ θεὸς ὑπὲρ ἡμῶν, τίς καθ' ἡμῶν;\" ἀντὶ τοῦ οὐδείς.","english":"For,\" it says, \"the righteous will shine like the sun in the kingdom of their Father,\" not \"under the sun.\" If anyone calling himself a Christian and \"enlightened\" by the \"true light,\" the \"sun of righteousness,\" does \"human\" things and pursues them, as we many are now, this one is \"under the sun.\" Being thus \"under the sun,\" he has nothing \"superfluous\"; even if he says ten thousand things from the Scriptures but does not practice them accordingly, he has nothing \"superfluous.\"\n\nAnd I turned to see wisdom and turning-about and folly. And \"turning-about\" is that which has no stability, that which shifts the one who pursues it here and there. \"I,\" then, having observed, \"stood.\" But the \"turning-about\" of the life of \"men\" and the \"choice\" is \"to see wisdom and folly,\" so that I may abstain from the one and pursue the other. If there were not a \"turning-about,\" that is, a \"choice,\" shifting here and there, it would be something superfluous \"to know\" \"wisdom and folly.\" But since it is possible, \"having known folly\" and its harmfulness and impiety, to abandon it, \"wisdom also is known.\" For the knowledge of opposites is the same. And the \"recognition\" of opposites \"turns about\" here and there; for it is pursued sometimes praiseworthily, sometimes blameworthily. \"That which is man, who will come after counsel?\" Either it signifies the rare or the non-existent; for often \"who\" signifies the non-existent. When it says, \"Who will bring a charge against God's elect?\" it means no one. \"What then shall we say? If God is for us, who is against us?\" it means no one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"ο ταν δὲ λέγῃ \"τίς σοφὸς καὶ συνήσει ταῦτα;\" καὶ \"τίς αυ̣ρα ἐστὶν ὁ πιστὸς καὶ φρόνιμος;\", τὸ σπάνιον καὶ δυσεύρετον σημαίνει. ευ̣στιν̣ δὲ ὁτὲ καὶ τὸ ἀδύνατον σημαίνει, ὡς ἐὰν λέγῃ \"ὁ θεός, τίς ὁμοιωθήσεταί σοι;\". σημαίνει δὲ καὶ τὸν λεγόμενον αυ̣τομον, τὸν ἰδικῶς ποιόν, ὡς ἐὰν λέγῃ \"αυ̣νθρωπός τις εὐγενὴς ἐπορεύθη εἰς χώραν μακράν, λαβεῖν ἑαυτῷ βασιλείαν\", τὸ \"τις\" ω δε τὸν αυ̣τομον σημαίνει. ἐνίοτε δὲ καὶ πεῦσιν δηλοῖ ὡς τὸ \"τίς ἀναβήσεται εἰς τὸ ου̣ρος τοῦ κυρίου;\"\n\nκαὶ \"κύριε, τίς παροικήσει ἐν σκηνώματί σου;\". μεγάλου \"ἀνθρώπου\" ἐστὶν τὸ ἀκολυθεῖν τῇ \"βουλῇ\", τὸ \"ὀπίσω\" αὐτῆς βαδίζειν. ὁ γὰρ \"ἀποστρεφόμενος\" αὐτὴν καὶ \"ῥίπτων τοὺς λόγους τοῦ θεοῦ εἰς τὰ ὀπίσω μισήσας π̣αι-δ̣εία̣ν\" οὐ πορεύεται \"ὀπίσω τῆς βουλῆς\". περὶ τοῦ τοιού-του λέγεται καὶ τῶν ὁμοίων αὐτῷ· \"διελογίσαντο βουλήν, η ν οὐ μὴ δύνωνται στῆσαι\"· \"οὐ δύνανται\" τελε̣ιῶσαι αὐτήν. καὶ λαμβάνεις ἐπὶ ἱστορίας τοιαῦτα· \"διελογίσατο\" ὁ Φαραὼ καὶ οἱ̣ συνφρονοῦντες αὐτῷ ἐλαττῶσαι καὶ ἀναιρῆσαι τὸ γένος τῶν ̔Εβραίων, ο τε τὰ \"αυ̣ρρενα\" προσέταττεν \"εἰς τὸν ποταμὸν ῥιπτεῖσθαι\", καὶ \"οὐκ ἠδυνήθη σταθῆναι\" ἡ \"βουλή\". \"διελογίσαντο\" θάνατον κατὰ τοῦ ςωτῆρος οἱ ἐναντιούμενοι δαίμονές τε καὶ \"αυ̣̣νθρωποι\" καὶ \"οὐκ ἠδυνήθη στῆναι\". ευ̣δοξαν γὰρ καταλύειν αὐτοῦ τὴν διδαςκα-λίαν καὶ τὴν προτροπὴν θανάτῳ αὐτὸν περιβαλόντες καὶ ἐ-νόμιζον τοῦτο \"σταθῆναι\". ἐπερ· ἐνταῦθα ου ν κατὰ τὸ σπάνιον; ι̣ν ου τως ο·ι \"αυ̣ν̣θρωπος\" ὁ πορευόμενος \"ὀ̣πίσ̣ω ς̣ \"αυ̣λογα\" κινῶ̣ν \"ι π-ποι θηλυμανεῖς γίνονται\" \"οὐ\" σὺν λόγῳ \"τι πράτ̣τ̣ο̣ντες\".","english":"But when it says, \"Who is wise and will understand these things?\" and \"Who is a faithful and prudent man?\" it signifies what is rare and hard to find. But sometimes it also signifies what is impossible, as when it says, \"O God, who shall be likened to you?\" It also signifies what is called the individual, the specifically qualified person, as when it says, \"A certain nobleman went into a far country to receive for himself a kingdom,\" where \"a certain\" signifies the individual. Sometimes it also indicates a question, as in \"Who shall ascend into the mountain of the Lord?\" and \"Lord, who shall dwell in your tabernacle?\" It belongs to a great \"man\" to follow \"counsel,\" to walk \"after\" it. For he who \"turns away\" from it and \"casts the words of God behind his back, having hated instruction,\" does not walk \"after counsel.\" Concerning such a man and those like him it is said: \"They devised a counsel, which they shall not be able to establish\"; they \"cannot\" bring it to completion. And you may take such examples from history: Pharaoh and those who thought with him devised to diminish and destroy the race of the Hebrews, and he who ordered the \"males\" to be \"cast into the river\"—and the \"counsel\" \"could not stand.\" The opposing demons and \"men\" \"devised\" death against the Savior, and it \"could not stand.\" For they thought to overthrow his teaching and, by surrounding him with death, they supposed this \"stood.\" But here, is it not in the sense of what is rare? Thus the \"man\" who walks \"after\" his own \"counsels,\" stirring up \"the horses become mad after females,\" \"doing nothing\" with reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"τὸ \"αυ̣λογον\" δὲ̣ ο̣ὐ̣ \"ζῷον\" βουλευτικόν ἐστιν. διὰ τοῦτο οὐδὲ \"π̣ρ̣ο̣αίρεσίς\" ἐστιν ἐν τοῖς \"ἀλόγοις\". \"βουλὴ\" γ̣ά̣ρ τίς ἐστιν ἡ \"προαίρεσις\". ἡ \"περιφορὰ\" ου ν ἡ με̣τ̣άβασ̣ις ἐκ τῆς \"σοφ̣ίας\" εἰς τὴν \"ἀφροσύνην\" καὶ ἐξ ἐκείνης εἰς ταύτην. ει πον γὰρ ο τι \"προα̣ί̣ρεσιν\" δηλοῖ. ἐπερ· \"ἐπέβλεψα\"; καταλλήλως λαμβάνο̣μεν τῇ \"σοφίᾳ\" τὴν \"ἀφροσύνην\". σπου-δάζων τὴν \"σοφίαν\" ἐνταῦθα λέγει. ἀμφότερα \"γιγνώσκοντες\" τοῦ̣ μὲν ἀπεχόμεθα, τὸ δὲ αἱρούμεθα. ἀδύνατον δέ ἐστιν \"αυ̣νθρωπον\" τέλειον καθ ω στε ἐκτὸς ει ναι καὶ \"ἀφροσύνης̣\" καὶ \"σοφίας\" καὶ σωφροσύνη̣ς. σὺν τ̣ὰ πάντα ἐποίησεν αὐ-τή· καὶ ει δον ἐγὼ ο τι ευ̣στιν περισ-σεία τῇ σοφίᾳ ὑπὲρ τὴν ἀφροσύνην. ω δε μ̣ὴ̣ συνκριτικῶς λάβῃς τὸ πλέον̣ ευ̣χειν οὐδὲ τὸ ὑπάρχον τῇ \"σοφίᾳ\" καὶ τῇ \"ἀφροσύνῃ\" οὐδὲ τὸ τῇ \"ἀφροσύνῃ\" καὶ τ̣ῇ \"σοφίᾳ\"· τὰ γὰρ συνκριτικὰ οὐκ ἀεὶ ὁμοίω̣ς λέγεται. ἐν γοῦν τῷ εὐαγγελίῳ ὁ ̓Ιωάννης λέγει· \"ἠγάπησαν οἱ αυ̣νθρωποι μᾶλλον τὸ σκότος η τὸ φῶς\", δηλονότι λέγων κατὰ τὴν πρόχειρον ἀπόδοσιν ο τι ἀμφότερα \"ἀγαπῶν-τες μᾶλλον τὸ σκότος η τὸ φῶς ἠγάπησαν\". ἀλλ' ἡ ἐπιφορὰ τοῦ ῥητοῦ οὐκ ἐᾷ τοῦτο νοεῖν· ἐπήγαγεν γὰρ ο τι \"πᾶς ὁ πο-νηρευόμενος μισεῖ τὸ φῶς\". εἰ ου ν \"μισεῖ τὸ φῶς\", πῶς \"μᾶλλον\" αὐτοῦ τὸ \"σκότος\" τις \"ἠγάπησεν\"; τὸ ω δε ου ν οὐ συνκριτικόν ἐστιν, ἀλλὰ προκειμένων ἑκατέρων τὸ ε ν \"ἠγά-πησεν\", τὸ ε τερον δὲ ἀπεστράφη. ου τω λημπτέον καὶ τὸ \"φιλ ήδονοι μᾶλλον η φιλόθεοι\"· οὐχ ο τι καὶ τὴν ἡδονὴν φιλοῦσιν καὶ τὸν θεόν, μᾶλλον δὲ τὴν ἡδονήν, ἀλλὰ ταύτην ἐφίλ̣ησαν, ο̣ὐδαμῶς δὲ τὸν θεόν.","english":"But the \"irrational\" is not a \"living being\" capable of deliberation. For this reason there is not even \"choice\" in \"irrational\" creatures. For \"choice\" is a kind of \"deliberation.\" The \"circular motion\" is not the \"transition\" from \"wisdom\" to \"folly\" and from the latter to the former. For perhaps it indicates \"choice.\" Since \"I looked upon\"? We take \"folly\" in correspondence with \"wisdom.\" Being earnest, he speaks of \"wisdom\" here. \"Knowing\" both, we hold back from the one and choose the other. But it is impossible for a perfect \"man\" to be outside both \"folly\" and \"wisdom\" and self-control. He made all things together with her; and I saw that there is an excess in wisdom over folly. But do not take the \"more\" comparatively, neither the superiority that belongs to \"wisdom\" and \"folly\" nor that of \"folly\" and \"wisdom\"; for comparative expressions are not always used in the same way. At any rate, in the Gospel John says, \"Men loved the darkness rather than the light,\" clearly saying, according to the ready interpretation, that \"loving\" both, they \"loved the darkness rather than the light.\" But the sequel of the saying does not allow this understanding; for he added, \"Everyone who does evil hates the light.\" If, then, he \"hates the light,\" how did someone \"love\" the \"darkness\" \"rather\" than it? The \"rather,\" then, is not comparative, but when both are set before us, he \"loved\" the one and turned away from the other. So also must we take \"lovers of pleasure rather than lovers of God\": not that they love both pleasure and God, but rather pleasure—no, they loved this, but in no way God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"τοιοῦτόν ἐστιν καὶ τὸ \"ἠγάπησαν κακίαν ὑπὲρ ἀγαθοσύνην\"· φαῦλός ἐστιν περὶ ου ταῦτα λέγεται· ου τος δέ ἐστιν ὁ διαβαλὼν τὸν Δαυὶδ τῷ Σαοὺ̣λ Δωὴχ ὁ Σύρος ὡς περισσεία τοῦ φωτὸς ὑπὲρ τὸ σκότος. μὴ γὰρ ο λως συνκρίνεται τὸ \"σκότος\" τῷ \"φωτί\"· πλέον τι τοῦ \"σκότους\" ευ̣χει, φθαρτικόν ἐστιν τοῦ \"σκότους\", ευ̣νθα, ἐὰν ἐπιβῇ τὸ \"φῶς\", ἀφανίζεται τὸ \"σκότος\". ευ̣χει ου ν σύνκρισιν ο μως, ἐπειδὴ διὰ παραδειγμάτων δείκνυται καὶ τὰ ὁμώνυμα ἐκ τῶν προσπαραλαμβανομένων σαφηνίζεται. ἐπεὶ τὸ τόδε \"ὑπὲρ\" τόδε καὶ συνκριτικῶς λαμβάνεται, οταν ἀμφότερα ευ̣χωσιν εν καὶ τὸ αὐτὸ, ἀλλὰ τὸ ετερον πλειόνως, καὶ ο ταν τὸ μὲν ευ̣χῃ τὸ δὲ μὴ ευ̣χῃ, διὰ τοῦτο τὸ παράδειγμα δείκνυσιν ο τι ὡς τὸ \"φῶς\" περισσό̣τε̣ρ̣ον ευ̣χε̣ι, ε̣ἰ̣ λαμβάνεται συ̣νκριτικῶς, ου τως ἡ \"σοφία\" τῆς \"ἀφροσύνης\" πλέον τι ευ̣χει. ευ̣σ̣τι γ̣ὰρ̣ \"φ̣ῶ̣ς̣\" μ̣ὲν ἡ \"σοφί̣α\", \"σκότ̣ο̣ς̣\" δ̣ὲ̣ ἡ \"ἀφροσύνη\".\n\nτοῦ σοφ̣οῦ οἱ ὀφθαλμοὶ ἐν κεφαλῇ αὐτοῦ. εἰρηκὼς \"σοφὸν\" ει ναι τὸν αυ̣νω πρ ν̣ε·κο̣τα καὶ πάντα πράττοντα κατὰ \"σοφίαν\", \"αυ̣φρονα\" δὲ τὸν ἀντικείμενον καὶ ἐναντιούμενον, ινα μή τις̣ ἐπὶ ῥητοῦ ταῦτα λάβῃ, χωρεῖ εἰς τὸν \"ευ̣σω αυ̣νθρωπον\" καὶ̣ λέγει ο τι \"τοῦ σοφοῦ οἱ ὀφθαλμοὶ ἐν τῇ κεφαλῇ αὐτοῦ\" εἰσιν. ἐὰν ἐπὶ τῶν αἰ̣σθ̣ητῶν \"ὀφθαλμ̣ῶν\" λάβωμ̣ε̣ν, ἐν τῷ αὐτῷ προσώπῳ ευ̣χει καὶ ὁ \"αφρων\" καὶ ὁ \"σοφὸς\" τοὺς \"ὀφθαλμούς\". ὁ δὲ \"σοφὸς\" ουν, ῃ \"σοφός\" ἐστιν, αυ̣νω νένευκεν πρὸς τὸν Χριστόν, τὴν \"κεφαλὴν\" αὐτοῦ· \"ἡ κεφαλὴ\" γὰρ \"παντὸς ἀνδρὸς ὁ Χριστός ἐστιν\". ἡ δὲ \"κεφαλὴ\" ουν τοῦ \"σοφοῦ\" ὁ ν̣οῦς̣ ἐσ̣τι̣ν, ω στ̣ε̣ λέγειν·","english":"Something of this sort is also the phrase \"they loved wickedness more than goodness.\" It is said of a worthless person concerning these things; and this is the one who slandered David to Saul—Doeg the Syrian—as though there were an excess of light over darkness. For darkness is not compared with light at all; it has something more than darkness, it is destructive of darkness, so that, if the light comes upon it, the darkness disappears. Nevertheless it has a comparison, since it is shown through examples and things sharing a name are clarified by the things taken alongside. Since \"more than\" this is also taken comparatively when both have one and the same thing, but one more abundantly, and when one has it and the other does not—for this reason the example shows that, just as light has more, if it is taken comparatively, so wisdom has something more than folly. For wisdom is light, and folly is darkness.\n\nThe eyes of the wise man are in his head. Having said that the prudent man is wise and does everything according to wisdom, and that the opposite and opposing one is foolish—so that no one might take these things at the literal level—he proceeds to the inner man and says that \"the eyes of the wise man are in his head.\" If we take \"eyes\" in the sense of the perceptible, the foolish man and the wise man have their \"eyes\" in the same face. The wise man, then, insofar as he is wise, has inclined his mind toward Christ, his head; for \"the head of every man is Christ.\" The head, then, of the wise man is the mind, so that one may say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"\"ἡμεῖς δὲ νοῦν Χριστοῦ ευ̣χομεν\". ἐκ ταύτης τ̣ῆς \"κεφαλῆς\" εχε̣, ἐφ' ῃ \"μνήμη\" γίνεται. ἐπερ· τοὺς \"ὀφθαλμοὺς ἐν κεφαλῇ αὐτοῦ\" τὴν̣ ἐκκλησίαν ευ̣στ̣ιν λέγειν ω στε πάντας νοεῖν; διὰ τοῦτο ὁ \"σοφός\" ἐστιν ἐν τῇ \"σοφίᾳ\" ο τι ὁ π̣αρο̣νομ̣αζόμενος ἀπ' αὐτῆς τῷ μετέχειν αὐτῆς.","english":"But we have the mind of Christ.\" From this \"head\" consider what is meant, in relation to which \"memory\" occurs. Since he says that \"the eyes in his head\" are the church, so that all may understand? For this reason the \"wise man\" is in the \"wisdom,\" because the one who is named from it shares in it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}