{"slug":"khazarzar-john-chrysostom-fragmenta-in-proverbia","id":"greek:khazarzar:khazarzar-john-chrysostom-fragmenta-in-proverbia","title":"Fragmenta in Proverbia","title_source":"Fragmenta in Proverbia","author":"John Chrysostom","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":"2026-11-15T18:34:37Z","cost_usd":0.008974},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-fragmenta-in-proverbia","work_id":"khazarzar-john-chrysostom-fragmenta-in-proverbia","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":75,"english_words":21060,"coptic_letters":0,"source_letters":77288,"commentary_units":0,"commentary_kinds":0,"derived_notes":75,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-john-chrysostom-fragmenta-in-proverbia","status":"pass","blocking":[],"warnings":[],"stats":{"passages":75,"translated":75,"commentary_passages":0,"commentary_units":0,"english_words":21060,"source_letters":77262,"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: 75 narrative."},{"kind":"caution","severity":"caution","text":"75 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":75},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΕΝ ΑΓΙΟΙΣ ΠΑΤΡΟΣ ΗΜΩΝ ΙΩΑΝΝΟΥ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ ΕΞΗΓΗΣΕΩΣ ΕΙΣ ΤΑΣ ΠΑΡΟΙΜΙΑΣ ΣΟΛΟΜΩΝΟΣ ΤΑ ΣΩΖΟΜΕΝΑ. ΚΕΦΑΛ. Α.\n\nΓνῶναι σοφίαν καὶ παιδείαν. [ξοδ. φ. β.] Τὴν σοφίαν τοῦ Θεοῦ λαμβάνει παρ' αὐτοῦ καὶ παιδείαν, ἐκμανθάνων δι' αὐτῆς τὰ τοῦ λόγου μυστήρια· καὶ οἱ ἐπιγνόντες τὴν ἀληθῆ καὶ ἐπουράνιον σοφίαν, εὐκόλως νοήσουσι τοὺς σοφοὺς παρ' αὐτῆς λελαλημένους λόγους· ἔστι δέ τις καὶ ἀνθρωπίνη σοφία, ἐμπειρία τις οὖσα περὶ τέχνας καὶ τοῦ βίου τὰ χρήσιμα. Δέξασθαι στροφὰς λόγων. [ξοδ. φ. β.] Τὰ γὰρ ἀντιστρόφως ἐν παραβολαῖς ὑπὸ τοῦ ἁγίου Πνεύματος λελαλημένα, ταῦτα τοῖς πιστὴν καρδίαν ἔχουσι πρὸς Θεὸν, εὔγνωστα γίνεται· νοοῦσι γὰρ τὴν ἀληθῆ δικαιοσύνην διὰ Χριστοῦ καταγγελλομένην. Καὶ κρῖμα κατευθύνειν. [ξοδ. φ. α.] Κατευθύνει δέ τις κρῖμα, καὶ θείας χάριτος πρό γε τῶν ἄλλων τυχών· παρὰ Θεοῦ γὰρ εὐθύνεται τὰ διαβήματα ἀνδρί· ἐπεὶ θνητὸς, πῶς ἂν νοήσῃ τὰς ἑαυτοῦ ὁδούς; Ἵνα δῷ ἀκάκοις πανουργίαν. [ξοδ. φ. α.] Τί λέγεις; πανοῦργον βούλει ποιῆσαι τὸν ἄκακον; ἀλλ' ἴδωμεν τίνα λέγει ἄκακον· τὸν ἁπλοῦν, τὸν ἀπόνηρον, τὸν μήπω τοῦ κακοῦ πεῖραν ἔχοντα· ἐκείνῳ γὰρ ἁρμόζει μάλιστα εἶναι σοφῷ καὶ γὰρ πανουργίαν τὴν σύνεσιν λέγει· ἀπαναστήσεται γὰρ οὗτος ἀπὸ λογισμῶν ἀσυνέτων· ἢ ἐπεὶ ὁ ἄπειρος κακοηθείας, ταῖς πανουργίαις ὑποπίπτει τῶν κακοήθων ἐξ ἁπλότητος, δεῖ φυλαττομένους τὴν τῶν πονηρῶν πανουργίαν, γίνεσθαι καθ' ἑαυτοὺς μὲν ἀκεραίους, πρὸς δὲ τοὺς ἐπιβουλεύοντας φρονίμους ὡς οἱ ὄφεις· Τῇ γὰρ κακίᾳ, φησὶ, νηπιάζετε, ταῖς δὲ φρεσὶ γίνεσθε τέλειοι·","english":"Of our father among the saints, John Chrysostom, the surviving portions of the exposition of the Proverbs of Solomon. Chapter 1.\n\nTo know wisdom and instruction. [Exod. fol. 2.] He receives wisdom from God himself, and instruction, learning thoroughly through it the mysteries of the Word; and those who have come to know the true and heavenly wisdom will easily understand the wise words spoken by it. There is also a certain human wisdom, being an experience concerning crafts and the useful things of life. To receive the turnings of words. [Exod. fol. 2.] For the things spoken in reverse, as it were, in parables by the Holy Spirit become easily known to those who have a heart faithful toward God; for they understand the true righteousness proclaimed through Christ. And to direct judgment. [Exod. fol. 1.] A person directs judgment, having first of all obtained divine grace; for a man's steps are made straight by God; since, being mortal, how could he understand his own ways? That he may give prudence to the innocent. [Exod. fol. 1.] What are you saying? Do you wish to make the innocent person cunning? But let us see whom he calls innocent: the simple, the guileless, the one who has not yet had experience of evil; for it is fitting above all that such a one be wise. For he calls prudence understanding; for this one will depart from senseless reasonings. Or, since the one who is unacquainted with wickedness falls, out of simplicity, into the cunning schemes of the wicked, it is necessary that those who guard against the cunning of evil men be themselves guileless, but prudent toward those who plot against them, like serpents. For, he says, be infants in evil, but in your minds become perfect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":2,"ref":"p2","source":"ἀκάκοις, τοῖς ἁπλῇ καὶ ἀκάκῳ καρδίᾳ προσερχομένοις Θεῷ. Παιδὶ νέῳ αἴσθησιν καὶ ἔννοιαν. [ξοδ. φ. β.] Οἵτινες νεάσαντες ὡς παιδία νήπια, καὶ ἀναγεννήσεως διὰ Χριστὸν τυχόντες, λαμβάνουσιν αἴσθησιν καὶ ἔννοιαν ἀγαθὴν, καθὼς Κύριος λέγει· Ἐὰν μὴ στραφῆτε καὶ γένησθε, καὶ τὰ ἑξῆς.\n\nΤῶνδε γὰρ ἀκούσας σοφὸς, σοφώτερος ἔσται. [ιβιδεμ.] Τῶν γὰρ θείων λόγων κατακούων πᾶς ἄνθρωπος, καὶ ποιῶν αὐτοὺς, σοφὸς ὑπάρχων, σοφώτερος γίνεται, κυβερνώμενος καὶ φρουρούμενος ὑπὸ τοῦ ἁγίου Πνεύματος· ὁ γὰρ νοήμων, φησὶ, κυβέρνησιν κτήσεται, ὥστε δηλονότι μηδενὶ τῶν ἀδοκήτων καταποντίζεσθαι· καὶ κυβερνήτης γὰρ προσλαβὼν τέχνην, ἐπιτηδειότερος ἔσται πρὸς τὴν κυβέρνησιν· ὁ οὖν γενόμενος νοήμων, φησὶ, τὸ λεῖπον προσθήσει κατά τε πρᾶξιν καὶ θεωρίαν, ὥστε τὸν περὶ ταῦτα πλοῦν κατευθῦναι· ὁ γὰρ ἐπιστημόνως πλέων, ἐπὶ τὸν λιμένα φθάσει τοῦ θείου θελήματος, ἐν μηδενὶ ναυαγήσας τῶν ἀρετῶν· ὁ δὲ μὴ τοιοῦτος, ἢ περὶ τὴν πίστιν ναυαγήσει, ἢ περὶ τὴν ἐλπίδα, ἢ περὶ τὴν ἀγάπην, ἤ τινα τῶν ἀρετῶν· ὁ δὲ περὶ ταῦτα ναυαγήσας, εἰκότως ἂν λέγοι· Ἦλθον εἰς τὰ βάθη τῆς θαλάσσης, καὶ καταιγὶς κατεπόντισέ με· καὶ δεῖ λέγειν ἀεί· Ῥυσθείην ἐκ τῶν μισούντων με, καὶ ἐκ τῶν βαθέων τῶν ὑδάτων. Κυβέρνησις ἐστὶν, ἡ πάντως ἐπιστήμη ψυχῆς περὶ τὴν ἄστατον φύσιν τῶν ἀνθρωπίνων πραγμάτων, ὅπως αὐτὴν διαπεραιοῦσθαι προσήκει· πολλαχοῦ γὰρ ὕδατα καὶ θαλάσσας τὸν βίον τοῦτον εὑρίσκομεν ὑπὸ τῆς Γραφῆς ὠνομασμένον. Νοήσει τε παραβολὴν καὶ σκοτεινὸν λόγον. [ξοδ. φ. α.] Πνευματικὸς πνευματικοῖς συγκρίνεται·","english":"to the guileless, to those who come to God with a simple and guileless heart. To the young child, perception and understanding. [Exod. fol. 2.] Those who, having become young like infant children and having obtained regeneration through Christ, receive perception and good understanding, just as the Lord says: Unless you turn and become, and the rest.\n\nFor the wise, having heard these things, will be wiser. [ibid.] For every man who hears the divine words and does them, being wise, becomes wiser, being steered and guarded by the Holy Spirit; for the man of understanding, he says, will acquire steering, so as clearly not to be sunk by any of the unexpected things; for a helmsman too, having acquired skill, will be more fit for steering; the one, then, who has become understanding, he says, will add what is lacking both in action and in contemplation, so as to direct aright the voyage in these matters; for the one who sails with knowledge will reach the harbor of the divine will, having been shipwrecked in none of the virtues; but the one who is not such will be shipwrecked either in faith, or in hope, or in love, or in some one of the virtues; and the one shipwrecked in these things might reasonably say: I came into the depths of the sea, and a storm drowned me; and one must always say: Let me be rescued from those who hate me, and from the deep waters. Steering is, in every way, the knowledge of the soul concerning the unstable nature of human affairs, how it is fitting to pass through it; for in many places we find this life named by the Scripture waters and seas. He will understand a parable and a dark saying. [Exod. fol. 1.] The spiritual man is compared with spiritual things;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":3,"ref":"p3","source":"ψυχικὸς δὲ ἄνθρωπος οὐ δέχεται τὰ τοῦ Πνεύματος τοῦ Θεοῦ· μωρία γὰρ αὐτῷ ἐστι, μὴ\n\nγινώσκων ὅτι πνευματικῶς ἀνακρίνεται· ὅσα γὰρ διὰ παραβολῆς καὶ σκοτεινῶς τὸ ἅγιον Πνεῦμα διὰ τῶν προφητῶν ἐλάλησε, ταῦτα τοῖς μετόχοις καὶ κοινωνοῖς τοῦ ἁγίου Πνεύματος ὑπάρχουσιν, εὔγνωστα γίνεται ὑπ' αὐτοῦ τοῦ Πνεύματος ἐκδιδασκόμενα· ἀσφράγιστος γὰρ ἀκυβέρνητος, τὰς θείας Γραφὰς ἐπιγνῶναι οὐ δύναται. Εὐσέβεια εἰς Θεὸν, ἀρχὴ αἰσθήσεως. [ξοδ. φ. α.] Ἡ πρὸς Θεὸν εὐσέβεια, ἀρχή ἐστι, καὶ οἷον πηγὴ καὶ αἰτία τῆς θείας αἰσθήσεως τῆς κατὰ τὸν ἔσω ἄνθρωπον, δι' ἧς ὁρῶμεν τὸ φῶς τὸ ἀληθινὸν, καὶ τῶν κεκρυμμένων λογίων ἀκούομεν, καὶ τρεφόμεθα τὸν ἄρτον τῆς ζωῆς, ἀντιλαμβανόμεθά τε τῆς εὐωδίας τοῦ Χριστοῦ, καὶ ἁπτόμεθα τοῦ λόγου τῆς ζωῆς ταύτης ἢ ὅτι τῆς εὐσεβείας προσούσης ἡμῖν, καὶ αἱ σωματικαὶ αἰσθήσεις ἐνεργοῦσι τὸ δέον· καὶ τότε σύνεισιν ἡμῖν, ὅταν μὴ πονηρὰ ὁ ὀφθαλμὸς ὁρᾷ, ἢ τὸ στόμα φθέγγεται. Ἄκουε, υἱὲ, νόμους πατρός σου, κ. τ. λ. [ξοδ. φ. 6. α.] Τουτέστι τοῦ Θεοῦ καὶ Πατρὸς τῶν ὅλων· θεσμοὺς μητρὸς, τῆς σε ἀναγεννησάσης σοφίας, ἥτις ὡς μήτηρ καὶ τιθηνὸς ἡμῶν γίνεται, γαλουχοῦσα ἡμᾶς καὶ ἀνατρέφουσα ἐν τοῖς λόγοις καὶ ἐντολαῖς τοῦ Θεοῦ. Στέφανον γὰρ χαρίτων δέξῃ. [ιβιδ.] Ἐὰν γὰρ τηρήσῃς ἐν καρδίᾳ πιστῇ τὸν νόμον τοῦ πατρός σου, καὶ φυλάξῃς τὰς ἐντολὰς τῆς μητρός σου, στέφανον χαρίτων δέξῃ σῇ κορυφῇ, καὶ κλοιὸν χρύσειόν ποτε ἐν τῇ ἀναστάσει τῶν δικαίων, ἐν τῇ ἐπουρανίῳ καὶ ἀφθάρτῳ βασιλείᾳ δοξαζόμενος καὶ στεφανούμενος ὑπὸ Χριστοῦ, ἐὰν ἀξίως τοῦ στεφάνου ἀγωνίσῃ·","english":"But the natural man does not receive the things of the Spirit of God, for they are foolishness to him, not knowing that they are discerned spiritually; for whatever the Holy Spirit spoke through the prophets in parable and darkly, these things become clearly known to the partakers and sharers of the Holy Spirit, being taught by the Spirit himself; for the unsealed man, the unguided, cannot recognize the divine Scriptures. Piety toward God is the beginning of perception. [Exod. fol. 1.] Piety toward God is a beginning, and as it were a fountain and cause of the divine perception that is in the inner man, through which we see the true light, and hear the hidden oracles, and are fed with the bread of life, and lay hold of the fragrance of Christ, and touch this word of life; or because, when piety is present in us, the bodily senses also perform what is due; and then they are with us when the eye does not look upon evil things, nor the mouth utter them. Hear, my son, the laws of your father, etc. [Exod. fol. 6. a.] That is, of God and the Father of all; the statutes of your mother, of the wisdom that gave you rebirth, which becomes as a mother and nurse to us, giving us milk and rearing us in the words and commandments of God. For you shall receive a crown of graces. [Ibid.] For if you keep in a faithful heart the law of your father, and observe the commandments of your mother, you shall receive a crown of graces upon your head, and a golden collar at the resurrection of the righteous, being glorified and crowned by Christ in the heavenly and incorruptible kingdom, if you strive worthily of the crown.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":4,"ref":"p4","source":"οὐδεὶς γὰρ ἀθλητὴς στεφανοῦται, ἐὰν μὴ ἐγκρατῶς καὶ νομίμως ἀθλήσῃ. Μή σε πλανήσωσιν ἄνδρες ἀσεβεῖς. [ξοδ. φ. 7. α.] Τὰ συμβάντα ἐπὶ τοῦ Χριστοῦ μυστήρια διὰ Ἰουδαίων φησὶ, καὶ πῶς κοινὸν βαλάντιον Ἰούδας τοῖς Ἰουδαίοις ἐκτήσατο λακήσας μέσον. Τὴν κτῆσιν αὐτοῦ τὴν πολυτελῆ καταλάβωμεν, πλήσωμεν δὲ οἴκους ἡμετέρους σκύλων.\n\n[ξοδ. φ. 8. α.] Κτῆσις δικαίου, σοφία καὶ φρόνησις, ἣν καταλαμβάνονται ἀσεβεῖς, πείθοντες τὸν δίκαιον ποιῆσαί τι τῶν ἀπηγορευμένων, ἵν' ὑπὸ τῆς ἁμαρτίας ὁ νοῦς τυφλωθεὶς ἐκπέσῃ τῶν ἁγίων τούτων κτημάτων· φήσαιεν ἂν τοῦτο καὶ οἱ εἰπόντες· Οὗτός ἐστιν ὁ κληρονόμος, δεῦτε ἀποκτείνωμεν αὐτὸν, καὶ κατάσχωμεν αὐτοῦ τὴν κληρονομίαν· σκυλεύουσι δὲ οἱ δαίμονες οὓς νικῶσι, λαμβάνοντες ἀπ' αὐτῶν τὴν θείαν πανοπλίαν, τὴν περικεφαλαίαν τοῦ σωτηρίου, καὶ τὸν θώρακα, καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστιν ῥῆμα Θεοῦ· οἶκοι δὲ αὐτῶν εἶεν ἂν αἱ τῶν πονηρευομένων ἐκκλησίαι, ἃς ἐμπλῆσαι βούλονται σκύλων. Μὴ πορευθῇς ἐν ὁδῷ μετ' αὐτῶν. [ξοδ. φ. 8. β.] Οὐκ εἶπε, Μὴ πράξῃς, ἀλλὰ μηδὲ πορευθῇς· ἐὰν δὲ καὶ ὁρμήσῃς, ἔκκλινον εὐθέως· εἰς γὰρ φόνον τρέχουσιν· εἰ δὲ ἁλῷς τῇ παγίδι, καί τοι τὸ πρᾶγμα οὐκ ἀνάγκης ἦν, ἀλλὰ θελήσεως, θησαυρίζεις σεαυτῷ ἀπώλειαν, τῇ τοῦ πλείονος ἐπιθυμίᾳ, τὸν κεκρυμμένον ὄλεθρον τῇ παγίδι μὴ ἐνιδών· πέπονθεν οὖν ταυτὸν, φησὶ, τοῖς ὀρνέοις δικαίως, ἃ πτερὰ ἔχοντα καὶ δυνάμενα ἵπτασθαι, περὶ γῆν στρέφονται· καὶ σὺ λογισμὸν ἔχων, καὶ δυνάμενος ὑψηλὸς εἶναι, εἰ μὴ βουληθῇς, οὐκ ἀδίκως ἀπολῇ·","english":"For no athlete is crowned unless he competes with self-control and according to the rules. Let not impious men deceive you. [Exod. fol. 7a.] He says that the mysteries that happened in Christ were through the Jews, and how Judas acquired a common purse with the Jews, having barked in the midst. Let us seize his costly possession, and let us fill our houses with spoils.\n\n[Exod. fol. 8a.] The possession of the righteous is wisdom and prudence, which the impious seize, persuading the righteous man to do something forbidden, so that the mind, blinded by sin, may fall away from these holy possessions. Those who said, \"This is the heir; come, let us kill him, and let us take possession of his inheritance,\" would say this too. And the demons despoil those whom they conquer, taking from them the divine panoply, the helmet of salvation, and the breastplate, and the sword of the Spirit, which is the word of God. And their houses would be the assemblies of the wicked, which they wish to fill with spoils. Do not walk in the way with them. [Exod. fol. 8b.] He did not say, Do not act, but not even walk; and if you have set out, turn aside immediately; for they run to murder. But if you are caught in the snare—although the matter was not of necessity but of will—you store up destruction for yourself, by your desire for more, not seeing the hidden ruin in the snare. Therefore, he says, they have suffered the same as the birds, justly—birds that have wings and are able to fly, yet turn about on the ground; and you, having reason and able to be lofty if you do not wish it, will not unjustly perish.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":5,"ref":"p5","source":"ἢ δίκτυον λέγει τὸ πολυσχιδὲς τῶν τιμωριῶν, ᾧ ὑποβάλλονται οἱ ἄδικοι. Ἀσεβεῖς γενόμενοι ἐμίσησαν αἴσθησιν.\n\n[ξοδ. φ. 9. β.] Καὶ εἰ μὴ κατήγορον ἔχει, εὐσέβεια ἡ εἰς Θεὸν, ἀρχὴ αἰσθήσεως. Ὅταν ἐπικαλέσησθέ με, κ. τ. λ. [ξοδ. φ. 10. α.] Τοῖς ἀπίστοις καὶ ἀπειθοῦσι τῷ ὀνόματι αὐτοῦ ἠπείλησεν· οὕτω καὶ Δαβίδ· Ὁ κατοικῶν ἐν οὐρανοῖς ἐκγελάσεται αὐτούς· ἔσται γὰρ ὅταν ἐπικαλέσησθε, ἐγὼ δὲ οὐκ εἰσακούσομαι. Καὶ διὰ Ἡσαΐου· Ἐὰν ἐκτείνητε τὰς χεῖρας πρός με, ἀποστρέψω τὸ πρόσωπόν μου ἐφ' ὑμῶν. Ἔδονται τῆς ἑαυτῶν ὁδοῦ τοὺς καρπούς. [ξοδ. φ. 11. α.] Ἐξ ἑαυτῶν ἕξουσι τὰς τιμὰς, καὶ τοὺς τῶν καρπῶν αὐτῶν πόνους φάγονται· μὴ γὰρ παρ' ἐμοῦ αὐτοῖς τὸ δεινόν; αὐτοὶ ἑαυτοῖς\n\nαἴτιοι· κόρον λήψονται, φησὶ, τῆς ἑαυτῶν ἐπιθυμίας.\n\nΚΕΦΑΛ. Βʹ.\n\nΥἱὲ, μή σε καταλάβῃ βουλὴ κακή. –Καὶ διαθήκην θείαν ἐπιλελησμένη. [ξοδ. φ. 13. β.] Βουλὴν κακὴν τὸν διάβολον λέγει, ἥτις βουλὴ, τὸν Ἀδὰμ καταλαβοῦσα, ἀπέλιπεν αὐτὸν τῆς νέας καὶ οὐ παλαιουμένης μαθήσεως τοῦ Θεοῦ. Διαθήκην δὲ θείαν ἐπιλελησμένην λέγει ἣν Ἀδὰμ καὶ Νῶε, Ἀβραὰμ καὶ Μωϋσεῖ ἐν Εὐαγγελίοις Χριστὸς ἐπηγγείλατο τοῖς ὅσοι νικῶσι τὸν διάβολον ἀποδώσειν, ἣν καὶ ἄγγελοι ἐπιθυμοῦσιν ἐν τῇ βασιλείᾳ τῶν οὐρανῶν, ὅταν ἔλθῃ.","english":"Or he calls the net the many-branched [net] of punishments, into which the unjust are cast. Having become impious, they hated perception.\n\n[Exod. fol. 9b.] And if he has no accuser, piety toward God is the beginning of perception. When you call upon me, etc. [Exod. fol. 10a.] To the faithless and disobedient to his name he threatened; so also David: He who dwells in the heavens will laugh them to scorn; for it will be that when you call upon me, I will not listen. And through Isaiah: If you stretch out your hands to me, I will turn my face away from you. They shall eat the fruits of their own way. [Exod. fol. 11a.] From themselves they will have their honors, and they shall eat the labors of their own fruits; for is not the evil from me to them? They themselves are\n\nthe cause to themselves; they will take their fill, he says, of their own desire.\n\nCHAPTER 2.\n\nSon, let not evil counsel overtake you. —And having forgotten the divine covenant. [Exod. fol. 13b.] He calls the devil evil counsel, which counsel, having overtaken Adam, left him from the new and not-growing-old teaching of God. And he calls the forgotten divine covenant that which Adam and Noah, Abraham and Moses, Christ promised in the Gospels to give to all who conquer the devil, which also the angels desire in the kingdom of the heavens, when he comes.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":6,"ref":"p6","source":"ΚΕΦΑΛ. Γʹ.\n\nΜὴ τέκταινε ἐπὶ σὸν φίλον κακὰ, παροικοῦντα καὶ πεποιθότα ἐπὶ σοί. [ξοδ. φ. 19. β.] Τὸν θαῤῥήσαντα εἰς σὲ μὴ προδῷς τοῦτο γὰρ θηριωδίας. Μὴ φιλεχθρήσῃς πρὸς ἄνθρωπον μάτην. [ξοδ. φ. 20. α.] Μὴ γίνου ἐχθρὸς εἰκῆ· ἆρα ἔστιν εἰκῆ; ἔστι γὰρ δι' εὐσέβειαν. Διὸ καὶ Παῦλός φησιν· Εἰ δυνατὸν, τὸ ἐξ ὑμῶν, μετὰ πάντων ἀνθρώπων εἰρηνεύοντες;\n\nΚΕΦΑΛ. Δʹ.\n\nΟἳ ἐδίδασκόν με. [ξοδ. φ. 21. α.] Ὁρᾷς ὡς οὐκ ἀπηξίου παρὰ τῆς μητρὸς ἀκοῦσαι τὰ πρακτέα; οὐ γὰρ ἔστιν, οὐκ ἔστιν εἰς τὰ πρακτέα πονηρόν τι παρὰ τῶν γονέων ἀκοῦσαι, πλὴν εἰ μή τινες εἶεν διάστροφοι. Ἐρειδέτω ὁ ἡμέτερος λόγος εἰς σὴν καρδίαν. Οὐδὲν γὰρ ὄφελος τοῦ διδασκάλου, ὅταν ὁ διδασκόμενος μὴ προσέχῃ· καὶ καλῶς εἶπεν Ἐρειδέτω. Ἀναπαυέσθω, φησὶ, δεθήτω, μὴ ἀποχωρείτω, μηδὲ ἀποπηδάτω· ἢ ἐρεισθήτω, ἔρεισμα αὐτὸν ἀπόδειξον τῆς ψυχῆς. Ἐράσθητι αὐτῆς. [ξοδ. φ. α.] Ἐπειδὴ καὶ οἱ ἔρωτες λύονται, ἀθάνατα, φησὶν, αὐτῆς ἐράσθητι, ἵνα ἀπήμονά σε τηρῇ· οὐ γὰρ ἔστι χωρὶς ἐπιθυμίας θερμῆς γενναῖόν τι κατορθῶσαι. Λέξαι ἐμοὺς λόγους. –Ἵνα σοι γένωνται πολλαὶ ὁδοὶ βίου. [ξοδ. φ. β.] Ἀνόνητον γὰρ τὸ ἀκούειν μὴ δεχθέντος λόγου· ὁδοὶ δὲ πολλαὶ αἱ ἀρεταὶ, αἳ εἰς μίαν ἄγουσιν ὁδὸν τὸν εἰπόντα· Ἐγώ εἰμι ἡ ὁδός· ἢ ὡς ἂν εἴποι τις, Πάντα σοι ῥᾴδια ἔσται καὶ εὐχερῆ καὶ βατά· ἵνα ὅθεν ἂν θέλῃς, πορεύῃ, διὰ πλούτου, διὰ πενίας, διὰ δόξης καὶ ἀτιμίας·","english":"CHAPTER 3\n\nDo not devise evil against your friend, who dwells beside you and trusts in you. [Exod. fol. 19b.] Do not betray the one who has put his confidence in you, for this is the mark of a beast. Do not strive with a man for nothing. [Exod. fol. 20a.] Do not become an enemy without cause. Is there, then, a cause that is without reason? Yes, there is—for the sake of piety. Therefore Paul also says: If it is possible, as far as it depends on you, live at peace with all men.\n\nCHAPTER 4\n\nThose who taught me. [Exod. fol. 21a.] Do you see that he did not disdain to hear from his mother what ought to be done? For it is not possible—it is not possible—to hear anything evil concerning what ought to be done from one's parents, unless perhaps some are perverse. Let our word be fixed firmly in your heart. For there is no benefit from the teacher when the one being taught does not pay attention; and he spoke well when he said, Let it be fixed firmly. Let it rest, he says, let it be bound, let it not withdraw, nor leap away; or let it be fixed firmly—make it a support for the soul. Desire her. [Exod. fol. 1a.] Since even loves are dissolved, desire her, he says, as immortal things, so that she may keep you unharmed; for without warm desire it is not possible to accomplish anything noble. Say my words—so that they may become for you many paths of life. [Exod. fol. 2a.] For it is unprofitable to hear when the word has not been received; and the many paths are the virtues, which lead to the one path the one who said: I am the way; or, as one might say, All things will be easy for you and manageable and passable, so that from whatever direction you wish, you may journey—through wealth, through poverty, through glory and dishonor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":7,"ref":"p7","source":"ὡς γὰρ εἴ τις ὢν ἀκατάπληκτος, ἢ πτερὰ λάβοι παρὰ τῆς φύσεως, οὐδεμίαν ὑποπτεύσει ὁδὸν, κἂν τραχεῖα, κἂν ἔρημος, κἂν ἐφεδρεύῃ τις λῃστὴς, ἢ τοιχωρύχος, οὕτως ὁ τῷ πτερῷ τῆς σοφίας κουφισθεὶς εὐμαρῶς δυνήσεται πανταχοῦ περιελθεῖν.\n\nἘὰν γὰρ πορεύῃ, οὐ συγκλεισθήσεται τὰ διαβήματά σου. [ξοδ. φ. α.] Ἐὰν τρέχῃς, φησὶν, τῆς ἀρετῆς ἐν ἕξει γενόμενος, συγκλεισμὸν οὐχ ὑπομενεῖς, κώλυμα οὐδὲν ἕξεις, ἤτοι πέρας τῆς πράξεως, ὅπερ οὐδὲ ἐπὶ σοφίᾳ ἐστὶ, τῷ νεάζειν, καὶ κόρον μὴ λαμβάνειν τῆς προκοπῆς· ἐν μὲν γὰρ ταῖς λεωφόροις συμβαίνει πολλάκις, πολὺ μέρος ἀπελθόντας, ἀπαντῆσαι φάραγγα, τὴν εἰς τὸ πρόσω πορείαν ἡμῖν ἀποτέμνουσαν· ἢ καὶ συναντῆσαί τινι, καὶ ἀναδιδαχθῆναι ὡς οὐ καλῶς ὁδεύομεν, εἶτα ὑποστρέψαι· ἐν δὲ τῇ ἀρετῇ κώλυμα οὐδέν· πῶς δὲ ἔστι μὴ κοπιάσαι τρέχοντας, οὕτω καματηρὸν σῶμα περικειμένους; ὅπου γε καὶ τὸ τῆς βαδίσεως σύντονον μόνον ἠπειγμένον αἴτιον γίνεται πόνου· ὁ οὖν τρέχων τὴν τῶν ἀρετῶν ὁδὸν, κόρον οὐ λαμβάνει διὰ τὸ ἀεὶ τῷ","english":"For just as if someone were fearless, or had received wings from nature, he would suspect no road, even if rough, even if deserted, even if some robber or housebreaker lies in wait, so the one lightened by the wing of wisdom will be able easily to go everywhere.\n\nFor if you go, your steps will not be shut in. [Exod. fol. 1a.] If you run, he says, having come to a settled state of virtue, you will not endure confinement, you will have no hindrance, that is, no limit to your action, which is not the case even with wisdom, because it is ever young and does not take its fill of progress. For on the highways it often happens that, after going a great part of the way, we meet a ravine that cuts off our journey forward; or we meet someone and are taught in turn that we are not traveling well, and then turn back. But in virtue there is no hindrance. And how is it possible not to grow weary while running, when we are clothed in such a laborious body? Since even the mere intensity of walking, when it is hurried, becomes a cause of toil. Therefore the one who runs the road of the virtues does not take his fill, because he is always","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":8,"ref":"p8","source":"ποθουμένῳ ἐγγίζειν. Ὁδοὶ τῶν ἀσεβῶν σκοτειναί. [ξοδ. φ. α.] Τὸ σκότος ἀεὶ πειρασμὸς καὶ κίνδυνός ἐστι. Ἀλλ' ὅμως ἐν κινδύνοις οὐκ ἀφίσταται τὸ φῶς, ἕως ἂν λύσῃ τῶν πειρασμῶν τὴν νύκτα. Πάσῃ φυλακῇ τήρει σὴν καρδίαν. [ξοδ. φ. β.] Ἀντὶ τοῦ πολλῇ ἀσφαλείᾳ καὶ προσοχῇ, ἢ ἀντὶ τοῦ ἐν παντὶ καιρῷ· κατὰ τὸ, Ἀπὸ φυλακῆς πρωΐας μέχρι νυκτὸς, ἀσφάλιζε τὴν διάνοιαν, ὥστε μὴ δοῦναι παρείσδυσιν τῷ ἐχθρῷ· ἢ ἀντὶ τοῦ, καὶ ἀπὸ πραγμάτων, καὶ ἀπὸ ῥημάτων, καὶ ἀπὸ διανοιῶν· οὐ γὰρ διὰ τῶν πράξεων μόνον οἶδεν ὑποσυλᾶν ὁ ἐχθρὸς, ἀλλὰ καὶ διὰ λόγων· ἐκ γὰρ τῆς τοιαύτης φυλακῆς προσγενήσεταί σοι ζωή. Περίελε ἀπὸ σοῦ σκολιὸν στόμα, καὶ ἄδικα χείλη μακρὰν ἀπὸ σοῦ ἄπωσαι. [ξοδ. φ. β.] Τοὺς διεστραμμένους λέγει λόγους, τοὺς μὴ εὐθεῖς, τοὺς μὴ ἀληθεῖς· ἄδικα δὲ χείλη τὰ καταλάλων, ἃ παραινεῖ μακρὰν ἀπώσασθαι, καὶ μηδ' ὅλως προσέχειν λέγουσιν, ἀλλ' ἀποφράττειν τὰ ὦτα. Καὶ γὰρ κἀκεῖνος μὴ ἔχων ἀκροατὴν, σιγήσει.\n\nΚΕΦΑΛ. Εʹ.","english":"to draw near to the beloved. The ways of the ungodly are dark. [Exod. 16:1?] Darkness is always a trial and a danger. But nevertheless the light does not withdraw in dangers, until it dissolves the night of trials. Keep your heart with all vigilance. [Exod. 16:2?] Instead of \"with great security and attention,\" or instead of \"at every time\"; according to the saying, \"From the morning watch until night,\" secure your mind, so as not to give the enemy a way in; or instead of \"and from deeds, and from words, and from thoughts\"; for the enemy knows how to plunder not only through actions, but also through words; for from such vigilance life will be added to you. Remove from yourself a crooked mouth, and put unjust lips far away from you. [Exod. 16:2?] He calls \"crooked\" the words that are not straight, that are not true; and \"unjust lips\" are those of slanderers, which he advises to thrust far away, and not to pay attention at all to those who speak, but to block one's ears. For even that man, having no hearer, will be silent.\n\nCHAPTER 5.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":9,"ref":"p9","source":"Μέλι γὰρ ἀποστάζει ἀπὸ χειλέων γυναικὸς πόρνης. [ξοδ. φ. β.] Τοῖς γὰρ κενοῖς καὶ ἀπατηλοῖς καὶ ματαίοις ῥήμασι μέλι ἐπαγγελλομένη, καὶ τῶν μικρῶν στερίσκειν πειρᾶται. Ἣ πρὸς καιρὸν λιπαίνει σὸν φάρυγγα. Ἥτις πρὸς ἡδονὰς καρδίας ὁμιλοῦσα, καὶ ἐπιθυμίᾳ σαρκὸς συγχωροῦσα, δοκεῖ πρὸς ὥραν γλυκαίνειν τὸν ἄνθρωπον. Ὕστερον μέντοι πικρότερον χολῆς εὑρήσεις. [ξοδ. φ. α.] Γίνεται γὰρ τὰ ἔσχατα τοῦ ἀνθρώπου ἐκείνου χείρονα τῶν πρώτων, εἰς κρίσιν ἐρχόμενα, ἥτις ἐστὶν ὡς μάχαιρα ὀξεῖα ἐξερευνῶσα καὶ τὰ κρυπτὰ τῆς καρδίας αὐτοῦ. Τῆς γὰρ ἀφροσύνης οἱ πόδες, κ. τ. λ. [ιβιδ.] Οἱ γὰρ ἄφρονες, καὶ τῇ πλάνῃ συντρέχοντες, καὶ συναιρόμενοι, συμποδιζόμενοι ὑπ' αὐτῆς κατάγονται μετὰ θάνατον εἰς τὸν ᾅδην· ἣν ἀνωτέρω πόρνην εἶπε, νῦν ἀφροσύνην ἐκάλεσε. Ταύτην οὖν φησι ζῶντας εἰς τὸν ᾅδην κατάγειν τοὺς χρωμένους αὐτῇ δικαίους· τοὺς δὲ ἀδίκους, τεθνεῶτας· ᾗ, φησὶν, οἱ χρώμενοι, μετὰ θάνατον πρὸς τὸν ᾅδην κατάγονται· ᾅδης δὲ λέγεται παρὰ τὸ ἰδεῖν ἀηδῶς τὰ ἐκεῖσε ἅπαντα κολαστήρια, τοὺς καταβαίνοντας· τοὺς καὶ μετὰ θάνατον καταβαίνοντας εἰς τὸν ᾅδην προσεύχεται ὁ Δαυῒδ λέγων· Καταβήτωσαν εἰς ᾅδου ζῶντες, ὅτι πονηρία ἐν ταῖς παροικίαις αὐτῶν. Μακρὰν ποίησον ἀπ' αὐτῆς σὴν ὁδόν. [ξοδ. φ. β.] Μὴ συναναστρέφου τοῖς τῆς αἱρέσεως δόγμασιν, μηδὲ ἐγγίσῃς προθύροις, τουτέστι τῇ ποικιλίᾳ ὧν αὕτη περιεποιήσατο θεσμῶν.","english":"For honey drips from the lips of a harlot woman. [Exod. ? 2] For by empty and deceitful and vain words she promises honey, and she tries to deprive one even of small things. She who for a time makes your throat smooth. She who converses for the pleasures of the heart, and yields to the desire of the flesh, seems for a season to sweeten the man. Later, however, you will find it more bitter than gall. [Exod. ? 1] For the last things of that man become worse than the first, coming into judgment, which is like a sharp sword searching out even the hidden things of his heart. For the feet of folly, etc. [ibid.] For the foolish, both running along with error and joining in with it, being entangled by it, are led down after death into Hades; whom he called a harlot above, he now called folly. This, then, he says, leads down alive into Hades those who use it, the righteous; but the unrighteous, when they have died; by which, he says, those who use it are led down after death to Hades; and Hades is so called from seeing unpleasantly all the punishments there, those who go down; those who even after death go down into Hades David prays for, saying: Let them go down alive into Hades, because wickedness is in their dwellings. Make your way far from her. [Exod. ? 2] Do not associate with the doctrines of heresy, nor come near her gates, that is, the variety of the ordinances which she has acquired for herself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":10,"ref":"p10","source":"–Τὸ μὲν πηγὴν καλέσαι, τὴν ἀφθονίαν τοῦ πράγματος ἐνδείκνυται· τὸ δὲ αὐτῷ μόνῳ τὴν ἀπόλαυσιν ἐπιτρέψαι, τὴν ἡδονὴν ἐμφαίνει. –Ἀλλοτρίας ἀγκάλας φησὶ τοὺς πονηροὺς λογισμοὺς, ἐν οἷς οὐ δεῖ ἐγχρονίζειν ὡς συνέχοντας τὴν ψυχὴν, οὓς καὶ μὴ λανθάνειν τὸν καρδιογνώστην Θεόν. Σειραῖς δὲ τῶν ἑαυτοῦ ἁμαρτιῶν ἕκαστος σφίγγεται. [ξοδ, φ. β.] Κἂν μὴ ὁρᾷ, φησὶν, ὁ Θεὸς, ἀλλ' ἐνδιδούς σοι καιρὸν μετανοίας, οὐκ αὐτὸς τιμωρεῖται, ἀλλὰ σὺ σεαυτὸν ἐμβάλλεις εἰς τὰ τῆς ἁμαρτίας δίκτυα· σὺ σαυτῷ κατασκευάζεις τὰ δεσμά· μηδένα οὖν αἰτιῶ, μὴ Θεὸν, μὴ ἄνθρωπον· παρ' ἡμῖν τὰ κακά. Καλῶς εἶπεν ἀγρεύουσι, διὰ τὸ μὴ παρὰ πάντοτε τῶν ἁμαρτιῶν τὰς τιμωρίας ἐπάγεσθαι· οὐ πᾶσα δὲ ἁμαρτία σειρὰ λέγεται, ἀλλ' ἡ πλεκομένη μετὰ πράξεως ψεκτῆς καὶ γνώμης ἐπιλήπτου· ὁ γὰρ ἐπιθυμίαν τινὰ σχὼν, μὴ συζεύξας δὲ αὐτῇ τὴν ἐργασίαν τῆς ἁμαρτίας, ἁπλοῦν πάθος κέκτηται. Μὴ λάθῃς οὖν, φησὶ, σχοινοπλοκῶν κατὰ σαυτοῦ τῇ συνηθείᾳ τῆς ἁμαρτίας, καὶ ὡς θήραμα πρὸς τὴν ταύτης πρᾶξιν ἀγόμενος. Μηδένα οὖν αἰτιώμεθα παρ' ἡμῶν τὰ κακά· τούτοις αἰσχυνέσθωσαν καὶ","english":"To call it a fountain shows the abundance of the thing; but to entrust the enjoyment to him alone reveals the pleasure. He calls evil thoughts \"another's embraces,\" in which one must not linger, since they hold the soul fast, and the God who knows the heart does not fail to see them. But each person is tightened by the cords of his own sins. [Exod. ? 2] Even if God does not see, he says, yet by granting you a time for repentance, he does not himself punish, but you cast yourself into the nets of sin; you forge the bonds for yourself. Therefore blame no one, neither God nor man; the evils are with us. He rightly said \"they hunt,\" because the punishments of sins are not always brought on; and not every sin is called a cord, but the one woven together with a blameworthy deed and a reprehensible intention; for the one who has conceived some desire but has not yoked to it the working of sin possesses a simple passion. Do not fail to notice, then, he says, that you are twisting a rope against yourself by the habit of sin, and are being led as prey to its practice. Therefore let us blame no one for the evils that are with us; let them be ashamed at these things and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":11,"ref":"p11","source":"Μανιχαῖοι· καὶ οὐχ ἁπλῶς δεσμεύονται, ἀλλὰ σφίγγονται, καὶ πρὶν ἢ προσαχθῆναι τῷ δικάζοντι, τιμωρίαν ἔδωκεν ἀπὸ τῆς συνειδήσεως. Οὗτος τελευτᾷ μετὰ ἀπαιδεύτων· ἐκ δὲ πλήθους τῆς ἑαυτοῦ πιότητος ἐξεῤῥίφη.\n\n[ξοδ. φ. β.] Ἀγρευθεὶς γὰρ παρανομίᾳ, καὶ γεγονὼς ἀπαίδευτος, ταυτὰ ἐκείνοις πείσεται· καὶ ὁ μετὰ φονέων γὰρ ἔχων τὴν μερίδα, φονεύς. Ὅρα δὲ πῶς πικρὸν φανῆναι ποιεῖ τὸν θάνατον, εἰπὼν μετὰ τίνων ἀπόλλυται· φρικτὸν γὰρ καὶ τὸ μετὰ πονηρᾶς δόξης ἀπελθεῖν· ἐπλήθυνε γὰρ αὐτὰς, φησὶν, ἡ παρα νομία, ἢν πιότητα εἶπεν· ἀφ' ἧς καὶ γέγονε σὰρξ, ἐκ τῶν τῆς σαρκὸς ἔργων, καὶ ἔξω τῆς ζωῆς ἐν ᾗ διεσώζετο. Καὶ ἀπώλετο δι' ἀφροσύνην, οὐ δι' ἐπιθυμίαν· εἶχε γὰρ τῆς ἐπιθυμίας ἀπόλαυσιν νόμιμον τὴν ἰδίαν γυναῖκα· ὥστε μηδεὶς αἰτιάσθω τὴν φύσιν, ἀλλὰ τὴν ἀμετρίαν τὴν οἰκείαν· τοῦτο δὲ οὐ τῆς φύσεως.\n\nΚΕΦΑΛ. ΣΤʹ.\n\nἼσθι μὴ ἐκλυόμενος. [ξοδ. φ. α.] Ἔσο μὴ ἀναπίπτων, μηδὲ τοὺς τόνους τῆς καρτερίας ὑπεκλύων· ἀλλὰ τὸ παρὰ σοῦ τῷ Θεῷ ἐγγυηθὲν σῶμα διεγείρων, καὶ ὑποπιέζων πρὸς ἀπόδοσιν τῶν αὐτῷ παρατιθέντων ἐντολῶν. Ἴθι πρὸς μύρμηκα, ὦ ὀκνηρέ.","english":"Manichaeans; and they are not simply bound, but squeezed tight, and before being brought before the judge, he has paid the penalty from his own conscience. This one dies with the uneducated; and from the abundance of his own fatness he was cast out.\n\n[Exod. fol. 2.] For having been caught in lawlessness, and having become uneducated, he will suffer the same things as those men; for he who has his portion with murderers is also a murderer. See how he makes death appear bitter, by saying with whom he perishes; for it is dreadful also to depart with an evil reputation; for lawlessness, he says, multiplied them, which he called fatness; from which he also became flesh, from the works of the flesh, and outside the life in which he was preserved. And he perished through folly, not through desire; for he had a lawful enjoyment of desire, his own wife; so that no one should blame nature, but his own excess; for this is not of nature.\n\nCHAPTER 6.\n\nKnow, not being dissolved. [Exod. fol. 1.] Be not falling back, nor relaxing the tensions of endurance; but rousing the body entrusted by you to God, and pressing it down toward the rendering of the commandments set before it. Go to the ant, O sluggard.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":12,"ref":"p12","source":"[ξοδ. φ. β.] Πολλὴ κατηγορία, ἄνθρωπον ὄντα πρὸς τὸ ἄλογον πορεύεσθαι ζῶον παιδευθησόμενον ἀρετήν· εἶχε μὲν γὰρ καὶ μεῖζον ζῶον εἰπεῖν, ἀλλὰ τῇ εὐτελείᾳ τοῦ παραδείγματος, καταισχῦναι βούλεται τὸν ἀργοῦντα· ὅρα δὲ κατὰ τί ζηλῶσαι κελεύει· κατὰ τὸν πόνον, κατὰ τὸν ἱδρῶτα· κέχρησο πόνοις δικαίοις. Καλῶς δὲ εἶπεν, μηδὲ τὸν ἀναγκάζοντα ἔχων· παρούσης γὰρ αὐτῷ θέρους δαψιλοῦς τραπέζης, ὅτε οὐκ ἔστι λιμὸν ὑποπτεῦσαι· ἀλλ' οὐ πρὸς τὸ παρὸν ὁρᾷ, ἀλλὰ τοῦ μέλλοντος φροντίζει· καὶ οὐ ποιεῖ αὐτὸν ῥᾳθυμότερον ἡ παροῦσα εὐδαιμονία, ὥσπερ ἡμεῖς πολλάκις ἐν εὐθηνίᾳ διάγοντες οὐ λαμβάνομεν αἴσθησιν τῶν μελλόντων δεινῶν. Ὅρα οὖν καὶ σὺ, μή ποτέ σοι τῆς συλλογῆς ἐν τῷ παρόντι ἀφορισθείσης, περιστῇ ὁ χειμὼν, ὁ πικρὸς συγκλεισμὸς, καὶ τὸ τῶν παρθένων πάθῃς. –[ξοδ. φ. α.] Πορεύθητι πρὸς τὸν μύρμηκα, τουτέστι πρὸς τὸ ἔθνος τὸ ἐξουδενωμένον ὑπὸ τῶν ἀρχόντων τοῦ αἰῶνος τούτου, ἐλπίδα δὲ εἰς Χριστὸν κεκτημένον· καὶ μίμησαι τὴν καλὴν πολιτείαν αὐτοῦ, καὶ γενοῦ σοφώτερος. Ὁ γεωργίου μὴ ὑπάρχοντος, ἀντὶ τοῦ μηδεμίαν ἐλπίδα ἐν κόσμῳ κεκτημένος· μηδὲ ἀπατώμενος ὑπὸ θέας τῶν ἐν βίῳ πραττομένων ἀνομημάτων· μηδὲ βιαζόμενος ὑπό τινος, ἀλλ' ἑκὼν καὶ προαιρέσεως καρδίας πιστεύων τῷ Θεῷ, ἑτοιμάζεται δι' ἔργων ἀγαθῶν τὴν αἰώνιον ζωήν. Πορεύθητι πρὸς τὴν μέλισσαν. [ξοδ. φ. β.] Πρόσδραμε τῇ ἐκκλησίᾳ, καὶ μάθε τὰ τοῦ φωτὸς ἔργα ἐν αὐτῇ γινόμενα, τήν τε ἐργασίαν αὐτῆς ὡς σεμνὴν ποιεῖται· τὴν δὲ πολιτείαν αὐτῆς, ὡς σώφρονα καὶ ἁγνὴν, ἐπιδεικνυμένη·","english":"[Exod. fol. 2.] A great accusation, that a man should go to the irrational creature to be taught virtue; for he could have named a greater creature, but by the cheapness of the example he wishes to put to shame the idle person. See, then, in what respect he commands us to emulate it: in its toil, in its sweat; employ yourself in righteous toils. And he spoke well, since he does not even have one who compels him; for a lavish table of summer is present to him, when one cannot suspect famine; but he does not look to the present, but takes thought for the future; and present prosperity does not make him more easygoing, as we often, living in abundance, do not perceive the coming dangers. Consider, then, you also, lest at some time, when your gathering has been cut off in the present, the winter come upon you, the bitter confinement, and you suffer the fate of the virgins. — [Exod. fol. 1.] Go to the ant, that is, to the nation despised by the rulers of this age, but having its hope in Christ; and imitate its noble way of life, and become wiser. When there is no farmer, instead of having no hope in the world; nor being deceived by the sight of the lawless deeds done in life; nor being compelled by anyone, but willingly and by the choice of the heart believing in God, he prepares eternal life through good works. Go to the bee. [Exod. fol. 2.] Run to the church, and learn the works of light that are done in it, and how she makes her labor honorable; and displaying her way of life as temperate and pure.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":"ἧς τοὺς πόνους βασιλεῖς τε καὶ ἰδιῶται, ἧς τὰς ἐντολὰς πλούσιοι καὶ πένητες πρὸς σωτηρίαν ἑαυτῶν λαμβάνουσι, καίπερ οὖσα τῇ ῥώμῃ ἀσθενὴς, καίπερ οὖσα ἐν κόσμῳ εὐτελής· ἀλλ' εἰς Χριστὸν πιστεύουσα προσήχθη· πάρεστι γὰρ αὐτῷ πλουσία καὶ πολυτελὴς τράπεζα, κατὰ τὸν καιρὸν ὃν ἀποτίθεται· ἀλλ' οὐ πρὸς τὸ παρὸν ὁρᾷ, ἀλλὰ τοῦ μέλλοντος ποιεῖται πολλὴν τὴν πρόνοιαν· θέρους ἑτοιμάζεται τὴν τροφὴν, πολλὴν ἐν τῷ ἀμήτῳ ποιεῖται τὴν παράθεσιν. Ὅρα πῶς μέλλοντος φροντίζει τὸ ζῶον· καὶ σὺ τοίνυν ἀπολαύεις ἀσφαλείας κατὰ τὸν παρόντα βίον· ἀλλὰ περισκόπησον μήποτε τοῦ χειμῶνος ἐπιστάντος, κενή σοι καὶ ἔρημος τῆς τροφῆς οἰκία εὑρεθῇ. [ξοδ. φ. α.] Ὅρα αὐτῆς τὸ δίκαιον· οὐχὶ τοῖς μὲν\n\nβασιλεῦσι χρησίμη, τοῖς δὲ ἰδιώταις ἄχρηστος· ἴσως καὶ τούτων κἀκείνων τὸ πλῆθος θεραπεύει αὐτῆς τὸ φάρμακον· τῇ φύσει κάμνει, οὐχὶ ταῖς τιμαῖς· τοιοῦτος ἔσο καὶ σὺ, μὴ τιμῶν πρόσωπον, ἀλλὰ πραγμάτων φύσιν· καί τοι τί καλὸν ἔχει ἐν τῷ σώματι; οὐδέν· ὥστε ἵνα μὴ ἔχῃ ὀκνηρὸς εἰς ἀσθένειαν καταφυγεῖν, παρέλαβε ζῶον πάντων ἀσθενέστερον, ἀναιρῶν αὐτοῦ τὴν ἀπολογίαν. –Ποθεινή τέ ἐστι, καὶ τοῖς οὐκ ἔχουσιν, οὐδὲ κεκτημένοις· καθ' ἑκάστην ἡμέραν ἐν ἀγροῖς, ἐν πόλεσι, πάντας μυρία τοῦ γένους τούτου διερχομένους ἐγκώμια ἀκουσόμεθα. Παραγίνεταί σοι ὥσπερ κακὸς ὁδοιπόρος ἡ πενία, καὶ ἡ ἔνδεια ὥσπερ ἀγαθὸς δρομεύς. [ξοδ. φ. 31. β.] Οὐδὲν ἑκουσίου [νυμ ἀκουσίου ?] πενίας χαλεπώτερον, ἣ τῷ ἀργῷ τάχιστα παραγίνεται, τοὺς ἀγαθοὺς περὶ τὸν δρόμον τῇ ταχύτητι νικῶσα· ταῦτα δέ ἐστι πενία καὶ ἔνδεια· ἡ πενία μὲν, στέρησις γνώσεως·","english":"[Exod. fol. 2.] Whose labors kings and private citizens alike, whose commandments rich and poor alike receive for their own salvation, though she is weak in strength, though she is cheap in the world; but believing in Christ she was brought near; for there is present with him a rich and costly table, at the time when it is set aside; but he does not look to the present, but takes great forethought for the future; in summer he prepares his food, in the harvest he makes great provision. See how the creature takes thought for the future; and you therefore enjoy security in the present life; but look around lest, when winter comes, your house be found empty and destitute of food. [Exod. fol. 1.] See her justice; not that she is useful to kings but useless to private citizens; perhaps her remedy serves the multitude of both these and those; she labors by nature, not by honors; be such also yourself, not honoring the person, but the nature of things; and yet what good does she have in the body? Nothing; so that a sluggard might not have recourse to weakness as an excuse, he took a creature weaker than all, removing his defense. —She is also desirable, even to those who do not have her, nor possess her; every day in fields, in cities, we shall hear all men passing through countless praises of this kind. Poverty comes upon you like a bad traveler, and want like a good runner. [Exod. fol. 31. 2.] Nothing is harsher than voluntary [or involuntary?] poverty, which comes most swiftly to the idle, conquering the good in the race by her speed; these are poverty and want; poverty, indeed, is a deprivation of knowledge;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":14,"ref":"p14","source":"ἔνδεια δὲ, σπάνις ἀρετῶν.\n\n–̓Ιδὲ τῆς ἐργασίας τὴν τελειότητα· οὐ παιδεύῃ παρὰ τῶν ἀλόγων; μάθε παρὰ τῆς πείρας τῶν πραγμάτων· ἀπεύχῃ τῶν ἀλόγων φανῆναι ἀλογώτερος. Οὐκοῦν καὶ τὴν πενίαν φεῦγε. Φορτικὸν ἐργασία; ἀλλ' ὅρα αὐτῆς τὸ τέλος. Ἡδὺς ὁ ὄκνος; ἀλλὰ σκόπει τὸ πέρας· μὴ τὰς ἀρχὰς τῶν πραγμάτων καταμανθάνωμεν, ἀλλὰ ποῦ τελευτῶσι βλέπωμεν· ὁ ἐξιὼν ἐκ τῆς οἰκίας οὐ βούλεται ἐπὶ τῆς ὁδοῦ μένειν, ἀλλὰ καὶ ἐν τῇ ἀρχῇ τῆς ἐξόδου ὢν, τῷ τέλει προσέχει· δι' ἐκεῖνα καὶ τὴν ἀρχὴν ποιεῖται, ὥστε τῆς ἀρχῆς τὸ τέλος ἀνύσαι· σὺ δὲ τοὐναντίον ποιεῖς. Ἐν παντὶ καιρῷ ὁ τοιοῦτος ταραχὰς συνίστησι πόλει. [ξοδ. φ. 32. α.] Βαβαὶ, ὅσην ἔχει τὴν ἰσχὺν, ἐν παντὶ καιρῷ; κἂν γὰρ ἀγαθόν τι βούληται σημᾶναι, ὁ τῆς σημασίας τρόπος ὑποψίας μεστός· συγκρούων πλήθη, καὶ πόλεις ὅλας ἀναστάτους ποιῶν· ὁ τοιοῦτος οὐκ ἔχει πνεῦμα εἰρηνικὸν, οὐδὲ ἤκουσεν Ἰησοῦ λέγοντος· Μακάριοι οἱ εἰρηνοποιοί· διδάσκει δὲ διὰ τούτων μηδενὶ διδόναι λαβήν. Ὀφθαλμὸς ὑβριστοῦ, γλῶσσα ἄδικος, χεῖρες ἐκχέουσαι αἷμα δίκαιον. [ιβιδ.] Τῶν μελῶν τοῦ σώματος ἐκ μέρους πρὸς τὸ κακὸν ἐνεργείας σημαίνει· ὅπερ οὖν ἐν σώμασιν ὀφθαλμὸς, καὶ γλῶττα, καὶ χεῖρες, τοῦτο ἐν τῇ ψυχῇ λογισμὸς, ὁρμὴ, καὶ κρίσις· οὐχ ἁπλῶς δὲ ἡμῖν ταῦτα κατέλεξεν, ἀλλ' ἵνα μάθωμεν αὐτὰ σωφρονίζειν διὰ τοῦ φεύγειν τὴν μίμησιν. – Ἐκχέουσιν αἷμα δίκαιον, οἱ τὸ αἷμα τοῦ Κυρίου πίνοντες καὶ αἰσχραῖς μολυνόμενοι πράξεσιν. Καρδία τεκταινομένη λογισμοὺς κακούς. [ξοδ. φ. 32. β.] Ὅταν γὰρ ἀκάθαρτος ᾖ ἡ καρδία, καὶ τὰ μέλη πεποίηκεν ἀκάθαρτα· ἐξέχεε γὰρ ἔξω τὸν ἰόν.","english":"But poverty is scarcity of virtues.\n\nSee the perfection of work: are you not instructed by irrational creatures? Learn from the experience of things; you pray not to appear more irrational than the irrational. Therefore flee poverty also. Is work burdensome? But look at its end. Is laziness pleasant? But consider the outcome; let us not examine the beginnings of things, but let us see where they end. One who goes out from the house does not wish to remain on the road, but even while at the beginning of his departure, he attends to the end; for the sake of those things he also makes the beginning, so as to accomplish the end from the beginning; but you do the opposite. At every season such a person stirs up disturbances for the city. [Exod. fol. 32a.] Alas, how great strength it has, at every season? For even if he wishes to indicate something good, the manner of the indication is full of suspicion; clashing crowds together, and making whole cities overturned; such a person does not have a peaceful spirit, nor has he heard Jesus saying: Blessed are the peacemakers; and he teaches through these things to give no one an occasion. The eye of the insolent, an unjust tongue, hands shedding righteous blood. [ibid.] He signifies the activities of the members of the body in part toward evil; what therefore in bodies is the eye, and tongue, and hands, this in the soul is reasoning, impulse, and judgment; and he has not listed these for us simply, but so that we may learn to discipline them by fleeing imitation. — They shed righteous blood, those who drink the blood of the Lord and are defiled by shameful deeds. A heart devising evil thoughts. [Exod. fol. 32b.] For when the heart is unclean, it has also made the members unclean; for it poured out the venom outside.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":15,"ref":"p15","source":"–Καλῶς εἶπεν ἐκκαίει· πῦρ γάρ ἐστι τὸ ψεῦδος διϊστῶν τοὺς ἡνωμένους, οὐ μόνον οὐκ ὠφελοῦν, ἀλλὰ καὶ ἐκπολεμοῦν· κατὰ δὲ διάνοιαν, ἀδελφοὶ ἂν εἶεν, οἱ τὸ τῆς υἱοθεσίας ἔχοντες χάρισμα, καὶ ὑπὸ τὸν αὐτὸν ὄντες πατέρα Χριστόν· οὓς ἄδικοι καὶ ἐμπαθεῖς λογισμοὶ ἐμπεσόντες, ταράττειν ἐπιχειροῦσιν· ἀνάπτοντες θυμὸν μὲν εἰς μῖσος, ἐπιθυμίαν δὲ, πρὸς αἰσχρὰς ἐργασίας. Ἄφαψαι δὲ αὐτοὺς ἐπὶ σῇ ψυχῇ, κ. τ. λ. [ξοδ. φ. 33. α.] Ἀντὶ τοῦ σύνδησον ἐν τῷ βάθει τῆς διανοίας πρῶτον τὴν τῶν νόμων διδασκαλίαν ἐναποθέμενος· καὶ τότε δι' ἔργων ἀγαθῶν ἐπικοσμῶν, τῷ σῷ τραχήλῳ ἐπίσφιγξον. Καλὸς ἑταῖρος καὶ συνόμιλος· τὸ, τὰ λόγια τοῦ Θεοῦ διηνεκῶς μελετᾷν· καὶ μάλιστα ὅταν ἐπ' ἀγορᾶς βαδίζωμεν· τότε γὰρ ἡμῖν τούτων τῶν ὅπλων δεῖ μᾶλλον, ὅτι καὶ ὀφθαλμὸς τιτρώσκει, καὶ θυμὸς ἐκκαίει, καὶ ἐπιθυμία χρημάτων ἐκ τῶν ὁρωμένων ἐρεθίζει. – Μελετήσεις γὰρ ἐν αὐτοῖς καθήμενος, καὶ πορευόμενος, καὶ κοιταζόμενος. Ἔλεγχος μὲν τῶν κακῶν ἐντολὴ, παιδεία δὲ τῶν ἀγαθῶν· διὰ γὰρ νόμου ἐπίγνωσις ἁμαρτίας. Τοῦ διαφυλάσσειν σε ἀπὸ γυναικὸς ὑπάνδρου, καὶ ἀπὸ διαβολῆς γλώσσης ἀλλοτρίας. [ξοδ. φ. 33. β.] Ὅρα αὐτὸν τῆς σωφροσύνης πολὺν ποιούμενον λόγον· σκότος γάρ ἐστιν ἡ ἐπιθυμία· ἀπὸ διαβολῆς δὲ, ἀντὶ τοῦ οὐκ ἀπὸ μοιχείας μόνον, ἀλλὰ καὶ ὑποψίας· ἔστι γὰρ πολλάκις, τῆς μὲν ἁμαρτίας εἶναι καθαρὸν, τῆς δὲ ὑποψίας μὴ","english":"He spoke well in saying \"kindle\": for falsehood is a fire that separates those who are united, not only failing to benefit but even stirring up war. And in mind, they would be brothers—those who possess the gift of adoption and are under the same Father, Christ—whom unjust and passionate thoughts, falling upon them, attempt to disturb, kindling anger unto hatred and desire unto shameful deeds. \"Bind them upon your soul,\" etc. [Exod. fol. 33a.] Instead of: first bind in the depth of your mind, having laid up the teaching of the laws, and then adorning it with good works, fasten it upon your neck. A good companion and associate: to meditate continually on the oracles of God, and especially when we walk in the marketplace; for then we need these weapons more, because the eye wounds, and anger kindles, and the desire for money is provoked by what is seen. \"For you shall meditate on them sitting, and walking, and lying down.\" Reproof of evils is a commandment, and discipline of good things; for through the law comes the knowledge of sin. \"To preserve you from a married woman, and from the slander of a foreign tongue.\" [Exod. fol. 33b.] See how he makes much account of chastity; for desire is darkness. And \"from slander\" means not only from adultery but also from suspicion; for it is often possible to be clean from the sin but not from the suspicion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":16,"ref":"p16","source":"ἀπηλλάχθαι· ἀλλ' ἡ ἐντολὴ καὶ τοῦτο κατορθοῖ· εἴη δ' ἂν καὶ ὕπανδρος ἡ τῶν ἑτεροδόξων διδασκαλία, καὶ ὁ συκοφάντης αὐτῶν λόγος, ἣν φυλάσσεσθαι παραινεῖ. – Μή σε συναρπάσῃ τὰ γοητεύματα τῆς κεκομψευμένης φράσεως. Τιμὴ πόρνης ὅση καὶ ἑνὸς ἄρτου. Τὴν βραχύτητα τῆς ἡδονῆς, καὶ τὴν εὐτέλειαν τοῦ ταύτης μισθώματος διὰ τοῦ ἑνὸς ἐνέφηνεν ἄρτου. –[ξοδ. φ. 34. α.] Οὐκ ἀθωωθήσεται. Οὐδὲ ὁ καθαρεύων τῆς πράξεως, ταῖς δὲ λοιπαῖς ὁμιλίαις μιαινόμενος, ἀθωωθήσεται· ἀντὶ τοῦ, καθαρὸς οὐκ ἔσται· ὡς γὰρ οὐκ ἔνι τοὺς ὀφθαλμοὺς ἀνοίξαντας, μὴ βλέπειν, οὕτως οὐκ ἔνι γυναικὸς ὁρωμένης, ἐπιθυμίαν μὴ τίκτεσθαι· τί οὖν πῦρ ἐπιστοιβάζεις τῇ φύσει; Κλέπτει γὰρ ἵνα ἐμπλήσῃ τὴν ψυχὴν αὑτοῦ πεινῶσαν. [ξοδ. φ. 34. β.] Οὐκ ἀπολύων τὸν κλέπτην ἐγκλήματος τοῦτο λέγει, ἀλλὰ πρὸς σύγκρισιν· ὁ μὲν γὰρ τὴν πενίαν ἔχει ἀπολογίαν, ὁ δὲ ἀφροσύνῃ μόνῃ χειροῦται· καὶ ὁ μὲν ζημίᾳ ὑποκείσεται ἁλοὺς μόνῃ, ὁ δὲ θανάτῳ καὶ τούτῳ ἐπονειδίστῳ· κατὰ δὲ θεωρίαν, ὅτι οὐδὲν θαυμαστὸν, εἴ τις ἑνὶ καὶ δευτέρῳ κέχρηται θεωρήματι τῆς ἔξω σοφίας, ὡς δι' αὐτῶν εἰς φῶς ἄγειν τὸ ἀληθὲς, καὶ τὰ παρ' αὐτοῖς δοκοῦντα βέβαια διελέγχειν· ὁποῖος ὁ Παῦλος αἰχμαλωτίζων πᾶν νόημα εἰς Χριστὸν, καὶ τοὺς Ἀθηναίους ἐκ τῆς οἰκείας ποιήσας ἐπιγραφῆς· εἰ δὲ τὴν ἀληθῆ σοφίαν ἀφέντες, ἀγαπήσομεν τὴν τοῦ κόσμου, ἀφρόνως μοιχεύομεν.","english":"to be rid of it; but the commandment sets even this right. And the teaching of the heterodox would be a woman under a husband, and their slanderous word, which he counsels us to guard against. — Let not the enchantments of polished speech carry you away. The price of a harlot is as much as one loaf of bread. By the one loaf he showed the brevity of the pleasure and the cheapness of its wage. — [Exod. fol. 34 a.] He shall not go unpunished. Not even the one who is pure of the deed, but is defiled by other associations, shall go unpunished; that is, he shall not be pure; for just as it is impossible for those who have opened their eyes not to see, so it is impossible, when a woman is seen, for desire not to be begotten. Why then do you heap fire upon nature? For he steals in order to fill his soul when it is hungry. [Exod. fol. 34 b.] He does not say this to release the thief from blame, but by way of comparison: for the one has poverty as a defense, while the other is overcome by folly alone; and the one, when caught, will be subject to loss alone, but the other to death, and that a shameful one. In the way of contemplation, it means that it is nothing wonderful if someone has made use of one or a second theorem of secular wisdom, so as through them to bring the truth to light and to refute what seems certain among them—such a one as Paul, who took every thought captive for Christ, and made the Athenians [converts] from their own inscription; but if, having abandoned the true wisdom, we love that of the world, we commit adultery foolishly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":17,"ref":"p17","source":"ΚΕΦΑΛ. Ζʹ.\n\nΠερίθου αὐτοὺς τοῖς δακτύλοις. [ξοδ. φ. α.] Δάκτυλοι μὲν, τὰς μερικωτέρας πράξεις δηλοῦσιν· ἡ δὲ χεὶρ, ἐπὶ τῆς ὁλοσχεροῦς τάττεται πράξεως· φησὶν οὖν, ὅτι καὶ τῶν λεπτῶν μέχρι ἐργάζου τὴν ἀρετήν· οὕτως γὰρ πλατεῖαν ἕξεις τὴν καρδίαν εἰς τὴν τῶν ἀρετῶν ὑποδοχήν· ὃ τοῖς Κορινθίοις οὐκ ἔχουσι παρῄνει Παῦλος, Πλατύνθητε, λέγων, καὶ ὑμεῖς. [ξοδ. φ. 35. β.] Ἀδελφὴ ἡμῶν τῶν γεγονότων ἡ θεωρία, συμπαραχθεῖσα τοῖς ἀσωμάτοις, ἦς εἴδη φρόνησις, γνῶσις, παιδεία. Ἀπὸ γυναικὸς ἀλλοτρίας, τῆς πολυθέου διδασκαλίας· ἡδέα γὰρ διδάσκει, στωμύλος οὖσα, ἡδονὴν καὶ φιλοχρηματίαν· Ἐάν σε λόγοις τοῖς πρὸς χάριν ἐμβάλληται· Οἱ πρὸς χάριν ἐμβάλλοντες λόγοι, οἱ ἐμπαθεῖς εἰσι λογισμοί· τηρεῖται δὲ ἀπὸ τῆς γεννώσης αὐτοὺς πονηρίας ὁ τῇ σοφίᾳ τοῦ Θεοῦ σχολάζων. Οἶκος αὐτῆς, τὸ πλάτος τῶν δογμάτων· θυρὶς, τὸ μερικόν.\n\nΚΕΦΑΛ. Ηʹ.\n\nΥἱὲ, σὺ τὴν σοφίαν κήρυξον, κ. τ. λ. [ξοδ. φ. α.] Ἐπιθύμησον, φησὶ τὴν σοφίαν, καὶ ἡ ἕξις τῶν φρενῶν ὑπακούσεταί σου· τὸ δὲ Ἐπ' ἄκρων, ἢ ὅτι φανερά ἐστιν, ἃ λέγει, ἢ ὅτι ὑψηλοὺς ποιεῖ· καὶ ὁ τέλειος εἰδὼς, ὅτι πάντα ἡ σοφία ἐποίησεν, ὁρᾷ καὶ ὕψος αὐτῆς, καὶ τὴν ἐπὶ τῶν τρίβων ταπείνωσιν ἢ ἐπίβασιν· ὁ δὲ ἀρτίφυτος μόνον τὸ ὕψος εἰδὼς, προσκαλέσασθαι αὐτὸν ὀφείλει ἵνα ἴδῃ αὐτήν· ὥστε ῥᾳδίως ἐπακοῦσαι τῆς φωνῆς· Μόνον βάδισον ἐπ' αὐτήν· τὸ παρὰ πύλαις δὲ δυναστῶν, ἢ ὅτι δυνάστας ποιεῖ, ἢ ὅτι ἐκεῖνοι μάλιστα αὐτῆς χρείαν ἔχουσιν· ἢ ὅτι τοῖς εἰσαγωγικοῖς παρεδρεύει τῶν διδασκάλων λόγοις· ἐν γὰρ τοῖς προθύροις αὐτῆς τις γενόμενος, ὑμνουμένης ἀκούει·","english":"CHAPTER 7\n\nPut them upon your fingers. [Exod. 1] Fingers signify the more particular actions; but the hand is assigned to the wholly complete action. He says, therefore, that you should work virtue even in the small things; for thus you will have a broad heart for the reception of the virtues; which Paul urged upon the Corinthians who did not have it, saying, Be broadened also you. [Exod. 35:2] Our sister of things that have come to be is contemplation, brought along together with incorporeal things, whose forms are prudence, knowledge, instruction. From a strange woman, that is, from the polytheistic teaching; for she teaches pleasant things, being talkative, pleasure and love of money. If she throws herself upon you with words that are for favor: Words that are for favor are the passionate reasonings; but the one who devotes himself to the wisdom of God is kept from the wickedness that begets them. Her house, the breadth of the doctrines; the window, the particular.\n\nCHAPTER 8\n\nSon, you, proclaim wisdom, etc. [Exod. 1] Desire, he says, wisdom, and the habit of the reins will obey you; and the phrase At the heights, either because what she says is manifest, or because she makes people lofty; and the perfect man, knowing that wisdom made all things, sees both her height and the lowliness or ascent upon the paths; but the newly grown, knowing only the height, ought to call him so that he may see her; so as to readily heed the voice: Only walk upon her; and the phrase at the gates of dynasts, either because she makes dynasts, or because those men especially have need of her; or because she attends the introductory words of teachers; for one who has come to be in her forecourts hears her being hymned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":18,"ref":"p18","source":"λέγεται δὲ ποτὲ μὲν ἐν ἐξόδοις, ποτὲ δὲ ἐν εἰσόδοις ὑμνεῖσθαι παρὰ τοῖς ἐξερχομένοις ἀπὸ τῆς κακίας, καὶ εἰσερχομένοις εἰς τὴν ἀρετήν. Εἶτα εἰσάγει αὐτὴν διαλεγομένην, ὅπερ ἱκανὸν ἐπισπάσασθαι· Ὑμᾶς, ὦ ἄνθρωποι, παρακαλῶ· καὶ προΐεμαι ἐμὴν φωνὴν υἱοῖς ἀνθρώπων. Εἰ καὶ ὑμῶν ἐστι τὸ κέρδος, φησὶν, ἀλλ' ἐγὼ παρακαλῶ· ταὐτὸν δὲ ἄνθρωπος, καὶ υἱοὶ ἀνθρώπων· ἢ ἄνθρωποι μὲν, οἱ τέλειοι παρακλήσεως ἀξιούμενοι·\n\nυἱοὶ δὲ ἀνθρώπων, οἱ καταδεέστεροι, οἱ τέως φωνῆς ἀξιούμενοι. Κύριος ἐποίησε χώρας καὶ ἀοικήτους, καὶ ἄκρα οἰκούμενα τῆς ὑπ' οὐρανόν. [ξοδ. φ. α.] Μὴ ἕτερον ἐπεισαγάγῃς δημιουργὸν, κἂν μηδεμίαν ὄνησιν ἡ ἀοίκητος ἔχει· διὰ τοῦτο δὲ ἐποίησε τὰ ἄκρα οἰκεῖσθαι, φησὶν, ἵνα τὰ πέρατα καὶ τὰς ἐσχατιὰς μαθὼν ἔργον εἶναι Θεοῦ, περὶ τῶν μέσων μὴ ὑποπτεύσῃς· ἢ ἄκρα, τὰ ἀκατάληπτα καὶ θεῖα μυστήρια· ὥσπερ καὶ χώρας μὲν τὰς καρποφόρους ψυχάς· ἀοικήτους δὲ, τὰς θείας ἐννοίας, ἃς οὐκ ἐξὸν ἀνθρώπῳ λαλῆσαι.","english":"Sometimes it is said to be sung at the exits, and sometimes at the entrances, by those who are departing from evil and entering into virtue. Then he brings her in speaking, which is enough to draw one in: \"I call to you, O men, and I send forth my voice to the sons of men.\" Even if the gain is yours, he says, still I am the one calling. And \"man\" is the same as \"sons of men\"; or rather, \"men\" are the perfect, who are deemed worthy of the call, while \"sons of men\" are the more lowly, who for the present are deemed worthy of the voice. \"The Lord made the countries and the uninhabited places, and the inhabited heights under heaven.\" Do not introduce another creator, even if the uninhabited place has no benefit; but for this reason, he says, he made the heights to be inhabited, so that having learned that the ends and the farthest regions are the work of God, you might not suspect anything concerning the middle regions; or \"heights\" means the incomprehensible and divine mysteries; just as \"countries\" means the fruitful souls, and \"uninhabited places\" means the divine thoughts, which it is not permitted for man to speak.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":19,"ref":"p19","source":"ΚΕΦΑΛ. Θʹ.\n\nἩ σοφία ᾠκοδόμησεν ἑαυτῇ οἶκον, καὶ ὑπήρεισε στύλους ἑπτά. [ξοδ. φ. β.] Σοφία ὢν ὁ Υἱὸς τοῦ Θεοῦ, γενόμενος ἄνθρωπος, αὐτὸς ἑαυτῷ κατεσκεύασεν οἶκον, τὴν ἐκ Παρθένου σάρκα· στύλους ἑπτὰ, πνεῦμα Θεοῦ, πνεῦμα σοφίας καὶ συνέσεως, πνεῦμα βουλῆς καὶ ἰσχύος, πνεῦμα γνώσεως καὶ εὐσεβείας, πνεῦμα φόβου Θεοῦ, ὥς φησιν Ἡσαΐας. Ἢ καὶ οἶκον τὴν Ἐκκλησίαν, στύλους δὲ τοὺς ἀποστόλους· ἢ τὸν σοφὸν ἄνδρα φησὶν, ὅτι ἀσφαλής ἐστιν ἑαυτῷ αὐτάρκης καὶ μὴ προσδεόμενός τινος, –Οἶκος τῆς σοφίας, ἡ Ἐκκλησία· στύλοι, οἱ δοκοῦντες εἶναι στύλοι. Ἔσφαξε τὰ ἑαυτῆς θύματα. Θύματα τὰ θεῖα νοήματα, ἢ τὰς ἑρμηνείας τῶν Γραφῶν· κρᾶμα δὲ, τὸ συμμιγνύναι τῇ ἱστορίᾳ τὴν ἀναγωγήν· ἄκρατα γὰρ ὄντα τὰ θεῖα, χωρηθῆναι οὐ δύναται· διὰ τοῦτο λεπτομερῶς καὶ ποικίλως τὰ δόγματα καὶ τὰς ἑρμηνείας διαιροῦσα, τροφὴν τοῖς μαθητευομένοις ἐργάζεται. –[ξοδ. φ. α.] Ἐκέρασεν εἰς κρατῆρα τὸν οἶνον ἑαυτῆς. Ἄκρατα γὰρ ὄντα τὰ θεῖα, φωναῖς ἀνθρωπίναις ἐκέρασεν, ὅ ἐστιν σοφίᾳ ἀνθρώπων, ἵνα χωρῆσαι αὐτὴν δυνηθῶμεν. Τὰ θύματα, τοὺς μακαρίους προφήτας, κατὰ καιρὸν ἀναιρουμένους ὑπὸ τῶν ἀπίστων, καθὼς λέγει, ὅτι Ἕνεκα σοῦ θανατούμεθα ὅλην τὴν ἡμέραν. [ξοδ. φ. β.] Ἀπέστειλε τοὺς ἑαυτῆς προφήτας καὶ ἀποστόλους μετὰ ὑψηλοῦ κηρύγματος, τουτέστι μετὰ δογμάτων οὐδὲν ταπεινὸν ἐχόντων καὶ καταβεβλημένον, ἐκκαλουμένους πάντα τὰ ἔθνη εἰς τὴν γνῶσιν τοῦ Θεοῦ· ὑψηλὸν δέ φησι τὸ, Εἰς πᾶσαν τὴν γῆν ἐξῆλθεν ὁ φθόγγος αὐτῶν. [ξοδ. φ. α.] Τοῖς ἐνδεέσι, τοῖς μήπω κεκτημένοις τὴν δύναμιν τοῦ ἁγίου Πνεύματος· ἢ τοῖς ἀρξαμένοις μὲν, ἀτελέσι δέ.","english":"CHAPTER 9.\n\nWisdom has built herself a house, and she has set up seven pillars. [Exod. 16:2?] The Son of God, being Wisdom, became man, and himself built for himself a house—the flesh from the Virgin; the seven pillars are the Spirit of God, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and piety, the spirit of the fear of God, as Isaiah says. Or else the house is the Church, and the pillars are the apostles; or he calls the wise man a house, because he is secure in himself, self-sufficient and needing nothing. —The house of Wisdom is the Church; the pillars are those who seem to be pillars. She has slaughtered her own victims. The victims are the divine thoughts, or the interpretations of the Scriptures; and the mixed bowl means the mingling of the spiritual sense with the history; for the divine things, being unmixed, cannot be contained; therefore, dividing the doctrines and interpretations finely and in various ways, she prepares food for those who are taught. —[Exod. 16:1?] She has mixed her wine in a bowl. For the divine things, being unmixed, she mixed with human voices, that is, with the wisdom of men, so that we might be able to contain it. The victims are the blessed prophets, slain in due time by the unbelievers, as it says, \"For your sake we are put to death all the day long.\" [Exod. 16:2?] She sent out her own prophets and apostles with a lofty proclamation, that is, with doctrines having nothing lowly or abject, calling all the nations to the knowledge of God; and lofty, he says, is that word, \"Their sound went out into all the earth.\" [Exod. 16:1?] To those in need, to those who have not yet acquired the power of the Holy Spirit; or to those who have begun but are imperfect.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":20,"ref":"p20","source":"Δεῦτε, ἐπίγνωτε τὴν ἀληθῆ καὶ εὐθεῖαν ὁδόν· καὶ Πίετε οἶνον, καὶ λάβετε Πνεῦμα ἅγιον ὡς οἶνον. Ἀπολίπετε ἀφροσύνην, ἐκκλίνατε τὰς ὁδοὺς τῆς ἀγνωσίας, καὶ ἐπίγνωτε τὴν αἰώνιον ζωήν· Φάγετε, ῥώσθητε ὑπὸ τῶν ἐμῶν λόγων καὶ μυστηρίων. Δίδου σοφῷ ἀφορμήν. [ξοδ. φ. α.] Ἄρα ἀφορμὴ ὁ ἔλεγχος, σωτήριον πρᾶγμα καὶ χρήσιμον· ἢ τὴν διὰ τῶν ῥημάτων λέγει· οὕτω γὰρ ὑψωθήσεται πρὸς τὰς τῆς ἀναγωγῆς ἀκρότητας.\n\nΓνώριζε δικαίῳ, ἤτοι τῷ εὐγνώμονι γνώριζε τὰς τῆς δικαιοσύνης ὁδούς· καὶ προσθήσει, ἀντὶ τοῦ ἀγαπήσει σε, τὰ ἐξ ἀπροσεξίας ἁμαρτήματα, διὰ τοῦ ἐλέγχου διορθούμενος. Βουλὴ ἁγίων, σύνεσις. Βουλὴ ἁγίων διακρίνουσα τὰ πρακτέα καὶ μή· τοιαύτη γὰρ ἡ μετὰ συνέσεως βουλή. Πολὺν ζήσεις χρόνον. Τὸ πολὺν ἀντὶ τοῦ ἀπείρου κεῖται· ἢ μή ποτε ἀμφιβολίας ἡμᾶς ἀπαλλάττῃ· τὰ γὰρ ἔτη τῆς ζωῆς ταύτης αἰώνια. [ξοδ. φ. β.] Ὃς οὐ χρῆται τῇ τοῦ Θεοῦ σοφίᾳ, ποιμαίνει ἀνέμους, ἀνυποστάτους ἀρχὰς ἑαυτῷ καὶ τῶν πραγμάτων καὶ τῶν Γραφῶν ὑποτιθέμενος. Ὁδοὺς τοῦ ἑαυτοῦ ἀμπελῶνος, τὴν νομικὴν πολιτείαν φησὶν, ἐπὶ Χριστὸν ὁδηγοῦσαν· ἄμπελος γὰρ ὁ Ἰσραήλ. –[ξοδ. φ. α.] Δέον γεωργεῖν, ὁ δὲ τί ποιεῖ; Διαπορεύεται δι' ἐρήμου· ἄκαρπος γὰρ ἡ φύσις τοῦ ψεύδους.","english":"Come, know the true and straight way; and Drink wine, and receive the Holy Spirit as wine. Leave foolishness behind, turn aside from the ways of ignorance, and know eternal life; Eat, be strengthened by my words and mysteries. Give an occasion to the wise man. [Exod. 6:1?] The reproof, then, is an occasion—a saving and useful thing; or he means the occasion that comes through the words; for in this way he will be lifted up to the heights of spiritual interpretation.\n\nMake known to the righteous man, that is, to the well-disposed, make known the ways of righteousness; and he will add—instead of \"he will love you\"—the sins that come from carelessness, being corrected through reproof. Counsel of holy ones is understanding. The counsel of holy ones distinguishes what is to be done and what is not; for such is counsel accompanied by understanding. You will live a long time. \"A long time\" is used instead of \"without limit\"; or perhaps it frees us from doubt; for the years of this life are eternal. [Exod. 6:2?] Whoever does not use the wisdom of God shepherds the winds, setting up for himself unstable beginnings both of things and of the Scriptures. The ways of his own vineyard, he means the legal commonwealth, leading to Christ; for Israel is a vine. –[Exod. 6:1?] One ought to cultivate the soil, but what does he do? He journeys through a desert; for the nature of falsehood is unfruitful.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":21,"ref":"p21","source":"Εἶδες πῶς παρέστησε τοῦ ψεύδους τὴν φύσιν ἄκαρπον; ἀκάνθας καὶ τριβόλους μόνους κέκτηται ὁ τούτῳ ἐπερειδόμενος· εἴη δ' ἂν καὶ ἄνυδρος μὲν, ἡ μὴ ἔχουσα θείαν διδασκαλίαν· διψώδης δὲ ἡ μὴ πότιμον βλύζουσα ὕδωρ τοῦ Πνεύματος, ὃ ταῖς καρποφορούσαις πηγαῖς δίδοται παρὰ τοῦ Ἰησοῦ· ἀκαρπία δὲ, κακία καὶ ἄγνοια. Ἄρτων κρυφίων ἡδέως ἅψασθε. [ξοδ. φ. β.] Καὶ ποία ἡδονὴ τῶν κεκλεμμένων, ἐν οἷς φόβος, κίνδυνος, προσδοκία θανάτου; καίπερ δὲ δοκοῦν ἡδὺ, οὐχ ἡδύ ἐστι· κατὰ τό· Ἡδύνθη αὐτοῖς ἄρτος ψεύδους, καὶ μετὰ τοῦτο· Πλησθήσεται τὸ στόμα αὐτῶν ψηφῖδος. Ἀλλ' ἀποπήδησον. [ξοδ. φ. α.] Οὐκ εἶπεν ἀναχώρησον, ἀλλ' ἀποπήδησον. Μακάριον μὲν οὖν τὸ ἀποπηδῆσαι· δεύτερον δὲ τὸ μὴ ἐγχρονίσαι τοῖς φαύλοις νοήμασιν, ἀλλὰ διὰ μετανοίας παλινδρομῆσαι· οὐ γάρ ἐστιν ἀποθήσαντα πῦρ ἐν κόλπῳ, τὰ ἱμάτια μὴ κατακαῦσαι· μήτε τοῖς κακοῖς νοήμασιν ἐγχρονίσαντα, ἀδύνατον μὴ πυρὶ τῷ αἰωνίῳ παραδοθῆναι· ὅθεν δῆλον ὡς μακρὰν δεῖ τῆς κακίας ἐσκηνῆσθαι. [ιτα ξοδ.] Κρημνός ἐστιν ἡ ἁμαρτία· μακρὰν βάδιζε· ὁ γὰρ πλησίον, κἂν ἐν ἀσφαλείᾳ ᾖ, τρέμει καὶ δέδοικεν. Οὕτως γὰρ διαβήσῃ ὕδωρ ἀλλότριον. Ὕδωρ καλεῖ τὴν ἐπιθυμίαν, δεικνὺς ὅτι καθάπερ ὁ φιλονεικῶν πιεῖν ὕδωρ ἀπὸ τῆσδε τῆς πηγῆς, ἔγκλημα ἔχει, τὸ προκείμενον ἁρπάζων, καὶ τὸ μετὰ ἀφθονίας ὂν, οὕτω κἀνταῦθα. Ἢ ὅτι ὥσπερ παρὰ Θεῷ ἐστι πηγὴ ζωῆς, οὕτως καὶ παρὰ τῷ διαβόλῳ πηγὴ θανάτου· εἰ δὲ ἡ τοῦ Θεοῦ πηγὴ, ἀρετῆς καὶ γνώσεως ἐστὶ πηγὴ, ἡ τοῦ διαβόλου δηλονότι κακίας καὶ ἀγνωσίας ἐστὶ πηγή. Ὡσαύτως δὲ καὶ ἐπὶ τῶν ποταμῶν καὶ φρεάτων καὶ ὑδάτων καὶ ὑετῶν νοητέον·","english":"Do you see how he has shown the nature of falsehood to be fruitless? The one who relies on it possesses only thorns and thistles. It would also be waterless—the one that does not have divine teaching; and thirsty—the one that does not gush forth the drinkable water of the Spirit, which is given by Jesus to the springs that bear fruit. And fruitlessness is wickedness and ignorance. Touch hidden breads sweetly. And what pleasure is there in stolen things, in which are fear, danger, and the expectation of death? And although it seems sweet, it is not sweet; according to the saying: \"Bread of falsehood was sweet to them,\" and after this: \"Their mouth will be filled with gravel.\" But leap away. He did not say \"withdraw,\" but \"leap away.\" Blessed indeed is leaping away; but second is not lingering among base thoughts, but returning through repentance. For it is not possible, having thrust fire into one's bosom, not to burn one's garments; nor, having lingered among evil thoughts, is it possible not to be handed over to eternal fire. Hence it is clear that one must dwell far from wickedness. Sin is a precipice; walk far off. For the one who is near, even if he is in safety, trembles and is afraid. For thus you will cross over foreign water. He calls desire \"water,\" showing that just as the one who strives to drink water from this spring has a charge against him, snatching what lies before him, even though it exists in abundance, so also here. Or that just as there is a spring of life with God, so also with the devil there is a spring of death. And if the spring of God is a spring of virtue and knowledge, the spring of the devil is clearly a spring of wickedness and ignorance. And in the same way one must understand this also concerning rivers and wells and waters and rains.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":22,"ref":"p22","source":"τὸ δὲ, προστεθῇ ἔτη, τοῦτο δηλοῖ, ὅτι σὺ εἶ κύριος τοῦ λαβεῖν.\n\nΚΕΦΑΛ. Ιʹ.\n\nΟὐκ ὠφελήσουσι θησαυροὶ ἀνόμους. [ξοδ. φ. β.] Τί οὖν; οὐ πολλοὶ διὰ χρημάτων θάνατον ἔφυγον; Ναί· ἀλλ' οὐχὶ καὶ τὴν ἁμαρτίαν ἀπεδύσαντο, πολλῷ δὲ χαλεπωτέραν θανάτου ζωὴν ἐξωνήσαντο· μὴ δὲ πεποιθότες ὦμεν ἐπὶ χρήμασιν, ἀλλ' ἐπ' ἀρετῇ· ἢ ὅτι ἐπιγενομένη ἡ δικαιοσύνη τοῖς πρὸς θάνατον ἁμαρτήμασιν, ῥύεται ἀπὸ θανάτου· πῶς δὲ οὐκ ὠφελήσουσιν, ἀνθ' ὧν ἐθησαύρισαν ἐν γῇ, Ὅπου σὴς καὶ βρῶσις ἀφανίζει, καὶ ὅπου κλέπται διορύσσουσι καὶ κλέπτουσιν; Ἡ δὲ δικαιοσύνη οὐ μόνον τοὺς αὐτὴν κτωμένους διασώζει, ἀλλὰ καὶ πολλοὺς ἐν αὐτῇ πρὸς ζῆλον ἐγείρει, καὶ ἐκ θανάτου πρὸς ἀθανασίαν αἰώνιον παραπέμπει. Οὐ λιμοκτονήσει Κύριος ψυχὴν δικαίου, ζωὴν δὲ ἀσεβῶν ἀνατρέψει. [ιβιδ.] Πῶς γὰρ ἂν λιμώσσωσι, τὸν ζωῆς καὶ οὐράνιον ἄρτον ἔχοντες; Οἱ δὲ ἀσεβεῖς, κἂν εὐθηνίας ἀπολαύσωσιν, οὐδὲν αὐτοῖς ἔσται πλέον. Ἢ καὶ οὕτως· εἰ ἡ ζωὴ τῶν ἀσεβῶν, ἡ κακία ἐστὶ, ταύτην δὲ ἀνατρέψει ὁ Κύριος, ἔσονται δηλονότι ποτὲ οἱ ἀσεβεῖς οὐκ ἀσεβεῖς· μετὰ γὰρ ταύτην τὴν ἀνατροπὴν, ὁ Κύριος παραδώσει τὴν βασιλείαν τῷ Θεῷ καὶ Πατρὶ, ἵνα γένηται ὁ Θεὸς τὰ πάντα ἐν πᾶσι.","english":"But the phrase \"years shall be added\" means this: that you are lord to take them.\n\nCHAPTER 10.\n\nTreasures will not profit the lawless. [Exod. 2] What then? Did not many escape death by means of money? Yes; but they did not also put off sin, and they bought for themselves a life far more grievous than death. And let us not be confident in riches, but in virtue; or because righteousness, when it comes upon sins that lead to death, rescues from death. And how will they not profit, in return for the things they stored up on earth, where moth and corrosion destroy, and where thieves break in and steal? But righteousness not only preserves those who acquire it, but also rouses many in it to zeal, and sends them on from death to eternal immortality. The Lord will not starve the soul of the righteous, but he will overthrow the life of the ungodly. [ibid.] For how could they starve, having the bread of life and the heavenly bread? But the ungodly, even if they enjoy prosperity, will have nothing more. Or also in this way: if the life of the ungodly is wickedness, and the Lord will overthrow this, then obviously the ungodly will at some point not be ungodly; for after this overthrow, the Lord will hand over the kingdom to God and the Father, so that God may become all things in all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":23,"ref":"p23","source":"Ψυχὴν δὲ δικαίαν γνώσεως καὶ σοφίας καὶ παντὸς ἀγαθοῦ ἐφιεμένην οὐ λιμοκτονήσει ὁ Κύριος. Εὐλογία Κυρίου ἐπὶ κεφαλὴν δικαίου· στόμα δὲ ἀσεβῶν καλύψει πένθος ἄωρον. [ξοδ. φ. α.] Τοῦ μὲν δικαίου τὸ κεφάλαιον διασώζεται, στεφανοῦται· ὁ δὲ ἀσεβὴς, ἐπεὶ καὶ στόμα εἰς προσθήκην ἁμαρτιῶν κατακέχρηται, καὶ δι' αὐτοῦ ἁμαρτάνει, πένθει ἀώρῳ καλυφθήσεται. Ἢ οὕτως· ἐν τῷ ἡγεμονικῷ ἐννοεῖται εὐλογία καὶ ἡ σύνεσις, ὁ δὲ λόγος τῶν ἀσεβῶν ἐν παραθέσει μεγάλου πένθους νικᾷ· ἢ ὅτι ὁ λόγος αὐτῶν, χείρων ἀώρου πένθους ἐστίν· ἢ ἀντὶ τοῦ, καὶ τὸ στόμα αὐτῶν καλυφθήσεται, ἵνα τὸ πληρέστατον τῆς τιμωρίας ἐμφαίνῃ. Ὄνομα δὲ ἀσεβῶν σβέννυται. [ιβιδ.] Ἐν μέσῳ\n\nγὰρ φερομένου λόγου περὶ δικαίου, οὗτος μὲν ἐγκωμιάζεται, καὶ ἡ μνήμη ἀθανατίζεται· τοῦ δὲ ἀσεβοῦς οὐ μόνον ὁ θάνατος ἄωρος, ἀλλὰ καὶ τὸ ὄνομα ἀωρότερον σβέννυται. Σοφὸς καρδίᾳ δέξεται ἐντολάς· ὁ δὲ ἄστεγος χείλεσι σκολιάζων ὑποσκελισθήσεται. [ξοδ. φ. β.] Σοφὸν καλεῖ τὸν εἰδότα, καὶ ἐκ φύσεως ἔχοντά τι· ὃς καὶ πεισθήσεται νόμῳ· ἄστεγον δὲ χείλεσι, τὸν ἄσοφον, τὸν στόμα ἀθύρωτον ἔχοντα, τὸν πάντα φθεγγόμενον, τὸν μηδὲν εἰδότα φυλάσσειν· ὃς οὐκ ἔμαθε τὸ, ἀκήκοας λόγον; συναποθανέτω σοι· ἢ ὅτι ποτὲ μὲν, τοῦτο λαλῶν, ποτὲ δὲ ἐκεῖνο, ὁ τοιοῦτος ἐμπόδια τίθησι τῇ ἑαυτοῦ ζωῇ· ἐν οἷς ὑποσκελισθήσεται, ἀντὶ τοῦ πεσεῖται. Ὃς πορεύεται ἁπλοῦς, πορεύεται πεποιθώς. [ιβιδ.] Καὶ μὴν κακουργία δοκεῖ πρᾶγμα ἀσφαλὲς εἶναι· ἡ δὲ ἀφέλεια, εὐεπηρέαστον εἶναι· ἀλλὰ τοὐναντίον φησὶν, ὅτι ὁ πορευόμενος ἀδόλως θαῤῥείτω· ὁ γὰρ διαστρέφων τὰς ὁδοὺς αὐτοῦ, καταφανὴς ἔσται·","english":"The Lord will not starve a righteous soul that longs for knowledge and wisdom and every good thing. The blessing of the Lord is upon the head of the righteous; but untimely mourning shall cover the mouth of the ungodly. [Exod. 2] The head of the righteous man is preserved and crowned; but the ungodly man, since he has also used his mouth to add to his sins, and sins through it, shall be covered with untimely mourning. Or thus: in the ruling faculty blessing and understanding are meant, but the speech of the ungodly prevails in comparison with great mourning; or that their speech is worse than untimely mourning; or instead of this, that their mouth also shall be covered, so that it may show the fullness of the punishment. But the name of the ungodly is extinguished. [ibid.] For while the word concerning the righteous man is carried in the midst, he is praised, and his memory is made immortal; but of the ungodly not only is his death untimely, but his name also is extinguished more untimely. A wise man in heart will receive commandments; but he who is unroofed in lips, twisting crooked things, shall be tripped up. [Exod. 2] He calls wise the one who knows, and has something by nature; who will also be persuaded by the law; but unroofed in lips, the foolish man, the one who has an unguarded mouth, the one who speaks everything, the one who knows nothing of guarding; who has not learned, \"Have you heard a word? Let it die with you\"; or that sometimes saying this, sometimes that, such a man puts obstacles in the way of his own life; in which he shall be tripped up, instead of, he shall fall. He who walks simply walks confidently. [ibid.] And indeed villainy seems to be a safe thing; but simplicity seems to be easily assailed; but on the contrary he says that the one who walks without guile should be confident; for the one who perverts his ways shall be exposed;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":24,"ref":"p24","source":"οὐ γὰρ ἔστι λαθεῖν τὸν κακοῦργον· ἢ ἀντὶ τοῦ, ὁ μηδὲν τῷ πλησίον τεκταινόμενος, οὐδὲ παρ' ἑτέρου ἐπιβουλὴν δέξεται· ὁ δὲ λαθραίως ἐπιβουλεύων, καὶ εἰς πρόσωπον ἐπαινῶν, οὗτος γνωσθήσεται, εἰ καὶ δοκεῖ λανθάνειν ἕως καιροῦ. Εἶτα παραινεῖ, ὅτι δεῖ μετὰ παῤῥησίας πάντα ποιεῖν. Αἱ πράξεις τοῦ δικαίου ἀπὸ πηγῆς ἀεννάου τῆς εἰπούσης· Ἐγώ εἰμι ἡ ζωὴ, ἀνελλιπῶς χορηγοῦνται· ὁ δὲ λαλῶν ἀσεβῆ, πεπαύσεται διαδεξαμένης κολάσεως. Ὃς ἐκ χειλέων προφέρει σοφίαν, ῥάβδῳ τύπτει ἄνδρα ἀκάρδιον. [ξοδ. φ. α.] Ἵνα γὰρ μὴ λέγῃς τὸ ἀμύνασθαι ἠθέλησεν, Οὐ λέγω, φησὶν, ὅτι ὕβρισον, ἀλλ' εἰπέ τι σοφὸν, καὶ πλήξεις τὸν ἐχθρὸν μᾶλλον, ἢ εἰ ῥάβδον εἶχες· ἐπὶ τῷ μὲν μισοῦντι, ἴδιον καὶ πλῆξαι· ὡς ἐὰν θέλῃς, τοῦτο ποίησον· οὐ γὰρ ἡ ὕβρις πλήττει, ἀλλ' ἡ ἐπιείκεια. Κτῆσις πλουσίων, πόλις ὀχυρά. Συντριβὴ δὲ ἀσεβῶν, πενία. [ιβιδ.] Οὐκ ἐπαρκεῖ ἑαυτῷ ὁ πλούσιος· εἰ γὰρ μὴ ἐν πόλει εἴη ἀσφαλεῖ, σφαλερὰ ἔσται ἡ κτῆσις αὐτοῦ· εἶτα καὶ τὴν πενίαν κακίζει· κατὰ δὲ διάνοιαν, τῶν κατὰ Θεὸν πλουτούντων οἱ μαθηταὶ τυγχάνουσιν ἀῤῥαγεῖς· οἱ δὲ ἀσεβεῖς μηδὲν ἔχοντες ἄξιον ἀκοῆς, ἀκροατὰς οὐκ ἔχοντες πένονται· διὸ καὶ ἀπόλλυνται. Ὁδοὺς ζωῆς, τὰς ἀγούσας ἐπὶ τὴν ἀρετήν· παιδείαν δὲ ἀνεξέλεγκτον, τὴν κακὴν τῆς ψυχῆς πολιτείαν, ἥτις λανθάνουσα πλάνην ποιεῖ. Παραπορευομένης καταιγίδος ἀφανίζεται ἀσεβής· δίκαιος δὲ ἐκκλίνας, σώζεται εἰς αἰῶνα. [ξοδ. φ. β.] Ὅτι πειρασμοῦ ἐπερχομένου, ἀδεῶς ἁμαρτάνει· ὁ δὲ δίκαιος περιγενόμενος τοῦ πειρασμοῦ, δι' ὑπομονῆς καὶ εὐχαριστίας, σώζεται εἰς τὸν αἰῶνα. Ὅρα πῶς ἀσφαλὴς ἡ δικαιοσύνη·","english":"For the evildoer cannot escape notice; or, instead of this: he who devises nothing against his neighbor will not receive a plot from another either; but he who plots in secret, and praises to one's face, this man will be made known, even if he seems to escape notice for a time. Then he counsels that one must do all things with boldness. The deeds of the righteous flow without fail from an ever-flowing fountain—that which said, \"I am the life.\" But he who speaks ungodly things will cease, when punishment has succeeded. He who brings forth wisdom from his lips strikes a man without heart with a rod. [Exod. 16:1?] For lest you say, \"He wished to defend himself,\" he says, \"I do not say that you should insult, but speak something wise, and you will strike the enemy more than if you had a rod; for striking belongs to the one who hates; so if you wish, do this; for it is not insult that strikes, but forbearance.\" The possession of the rich is a fortified city. But the crushing of the ungodly is poverty. [Ibid.] The rich man does not suffice for himself; for if he is not in a safe city, his possession will be precarious; then he also censures poverty; but in mind, the disciples of those who are rich according to God are secure; but the ungodly, having nothing worthy of hearing, having no hearers, are poor; therefore they also perish. The ways of life are those leading to virtue; but undisciplined instruction is the evil conduct of the soul, which, escaping notice, produces error. When a storm passes by, the ungodly is destroyed; but the righteous, turning aside, is saved forever. [Exod. 16:2?] Because when temptation comes, he sins without fear; but the righteous, having overcome the temptation through endurance and thanksgiving, is saved forever. See how secure righteousness is.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":25,"ref":"p25","source":"ὁ μὲν γὰρ ἐκκλίνας, ἤτοι μεταστραφεὶς, ἢ στεῤῥῶς ὑπομείνας, σώζεται· ὁ δὲ καίτοι μὴ ἁπλῶς ἐπιούσης, ἀλλὰ παραπορευομένης ταραχῆς ἤτοι πειρασμῶν, ἀφανίζεται· ἀδεῶς δὲ ἁμαρτάνει, τὴν δικαιοκρισίαν τοῦ Θεοῦ μὴ εἰδώς. Φόβος Κυρίου προστίθησιν ἡμέρας. Ἡμέρας τὰς ἀπὸ τοῦ τῆς δικαιοσύνης ἡλίου γινομένας· ὑπὲρ ὧν ὁ Δαυῒδ εὔχεται· Μὴ ἀναγάγῃς με ἐν ἡμίσει ἡμερῶν μου· ὧν πλήρης γεγονὼς Ἀβραὰμ ἐξέλιπεν.\n\nΚΕΦΑΛ. ΙΑʹ.\n\nΖυγοὶ δόλιοι βδέλυγμα ἐνώπιον Κυρίου. [ξοδ. φ. α.] Ἀπροσπαθὲς γὰρ ἡμῖν βούλεται εἶναι τὸ διακριτικόν· καὶ γὰρ ἡ ἡμετέρα κρίσις, ζυγός ἐστι τῶν πραγμάτων. Οὗ ἐὰν εἰσέλθῃ ὕβρις, ἐκεῖ καὶ ἀτιμία. Οὐ περὶ τῶν ὑβριζομένων, ἀλλὰ περὶ τῶν ὑβριζόντων φησί· διὰ τί; ἐκεῖνοι γάρ εἰσιν ἠτιμωμένοι· οὐχ ὁ κακῶς ἀκούων, οὐδὲ ὁ πάσχων, ἀλλ' ὁ ποιῶν· πάντες γὰρ ἐκεῖνον ἀπελαύνουσιν, ἅτε κοινὴν ὄντα λύμην· ἢ ὕβριν λέγει τὴν ὑπερηφανίαν· ὁ μὲν γὰρ ὑπερήφανος, ἄτιμος· ὁ δὲ ταπεινὸς, ἔντιμος καὶ σοφός. Τούτου γὰρ πρώτου δεῖται ἡ σοφία. Τελευτήσαντος ἀνδρὸς δικαίου οὐκ ὄλλυται","english":"For the one who turns aside—that is, who turns away—or who endures firmly is saved; but the other, though the disturbance or trials do not come upon him openly but pass by, is destroyed; and he sins fearlessly, not knowing the righteous judgment of God. The fear of the Lord adds days. The days that come from the sun of righteousness; concerning which David prays: Do not bring me up in the midst of my days; with which Abraham, having become full, departed.\n\nCHAPTER 11.\n\nDishonest scales are an abomination before the Lord. For he wishes our faculty of discernment to be free from bias; for our judgment is a scale of matters. Wherever insolence enters, there also is dishonor. He speaks not about those who are insulted but about those who insult; why? For those are the ones dishonored—not the one who is spoken of badly, nor the one who suffers, but the one who does it; for all drive that man away, since he is a common pestilence; or he calls arrogance insolence; for the arrogant man is dishonored, but the humble man is honored and wise. For wisdom needs this first. When a righteous man has died, he does not perish","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":26,"ref":"p26","source":"ἐλπίς. [ξοδ. φ. α.] Ἤλπιζε τὰ παιδία γενέσθαι καλά· ἤλπιζε μεγάλων ἐπιτεύξασθαι· ἢ εἰς τὴν ἀνάστασιν ἡμᾶς ὁ λόγος παραπέμπει· ἢ ὅτι εἰς τὰ ἔκγονα· ἢ ὅτι πάντων ἀπολαύσας, ἀπολαύσεται καὶ τῶν μελλόντων· ἢ ὅτι τῆς δόξης καὶ μετὰ θάνατον ἀπολαύει. Ἀνὴρ δίγλωσσος, κ. τ. λ. [ξοδ. φ. β.] Τὸν δολερόν φησιν ἐνταῦθα, τὸν οὐκ ἀληθῆ· ὃς λέγων, ὃ μὴ ἔχει κατὰ ψυχὴν, τῆς ἑκάστου διανοίας ἐν συνεδρίῳ πεῖραν λαμβάνει.\n\nὉ δὲ πιστὸς πνοῇ ἤτοι ἀπὸ βάθους καρδίας, οἰκονομῶν τοὺς λόγους αὑτοῦ ἐν κρίσει, τὰ μὲν πρὸς τὸ συμφέρον λέγει, τὰ δὲ σιωπᾷ. Οἱ δὲ ἀνδρεῖοι ἐρείδονται πλούτῳ. [ξοδ. φ. α.] Οὐδὲ τοῦ πλούτου ἀπάγει, ὃν μᾶλλον ἔχει ὁ ἐνεργὴς τοῦ ὀκνηροῦ· ἢ καὶ νοητῶς· ὁ μὴ τῷ πνεύματι ζέων, ἀλλ' ὀκνηρὸς τῇ σπουδῇ, πλούτου πνευματικοῦ ἐπιδέεται. Ὥσπερ ἐνώτιον ἐν ῥινὶ ὑὸς, οὕτως γυναικὶ ἄφρονι κάλλος. [ξοδ. φ. α.] Τίνος οὖν ἕνεκεν ἐν τούτῳ τῷ ζώῳ ἤγαγε τὸ παράδειγμα, καὶ οὐχ ἕτερον ἔλαβε ζῶον; Ὅτι καθάπερ ἡ ὗς τούτῳ μάλιστα τῷ μέρει τοῦ σώματος τὸν βόρβορον ἀνακινοῦσα, τὸν χρυσοῦν ἐκεῖνον διαφθείρει κόσμον, οὕτω καὶ ἡ γυνὴ καταισχύνει τὴν εὐμορφίαν. Τίνος οὖν ἕνεκεν γέγονε καλή; καὶ οὐ λέγει τίνος ἕνεκεν γέγονεν ἄφρων; Συγχωρεῖ ὁ Θεὸς καὶ ταῖς ἀνοήτοις γυναιξὶ γίνεσθαι καλαῖς, ἵνα ἡ φρονίμη καὶ συνετὴ μὴ θαυμάζῃ τὸ κτῆμα, ἀλλ' ἐπαισθήσεται τοῦ ὄντος καλοῦ. Συνεχώρησε καὶ τοῖς ἄφροσι γενέσθαι πλουσίοις, ἵνα ὁ φρόνιμος εἰδῇ τὸ ἐνδεὲς, ἵνα μὴ περὶ ταῦτα ἐπτοημένος ᾖ, ἀλλ' ἐκεῖνο διώκῃ τὸ καὶ ταῦτα ποιοῦν καλά. Εἰσὶν οἱ τὰ ἴδια σπείροντες, οἳ πλείονα ποιοῦσιν·","english":"Hope. [Exod. f. 1.] He hoped the children would become good; he hoped to attain great things; or the word sends us on to the resurrection; or that it refers to offspring; or that, having enjoyed all things, he will also enjoy the things to come; or that he enjoys glory even after death. A double-tongued man, etc. [Exod. f. 2.] He means here the deceitful man, the one who is not true; who, saying what he does not hold in his soul, takes trial of each man's thought in the assembly.\n\nBut the faithful man, by his breath—that is, from the depth of his heart—ordering his words in judgment, says some things for what is expedient and keeps silent about others. But the bold are propped up by wealth. [Exod. f. 1.] He does not even lead away from wealth, which the active man has more than the sluggish; or also spiritually: the one who is not boiling in spirit, but is sluggish in zeal, is in need of spiritual wealth. As a ring in a pig's snout, so is beauty to a foolish woman. [Exod. f. 1.] For what reason, then, did he bring the example in this animal, and did not take another animal? Because just as the pig, stirring up the mire especially with this part of the body, destroys that golden ornament, so also the woman shames her beauty. For what reason, then, has she become beautiful? And does he not say for what reason she has become foolish? God allows even foolish women to become beautiful, so that the prudent and wise woman may not marvel at the possession, but may perceive the true beauty. He allowed even fools to become rich, so that the prudent man may know his deficiency, so that he may not be frantic about these things, but may pursue that which also makes these things beautiful. There are those who sow their own things, who make more;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":27,"ref":"p27","source":"εἰσὶ δὲ οἱ συνάγοντες τὰ ἀλλότρια, οἳ ἐλαττοῦνται. [ιβιδ.] Ἴδοις σκορπισμὸν, προσόδου ὑπόθεσιν· καὶ συναγωγὴν ἐλαττουμένην· εἰ δὲ εἰσὶ τινὲς, οἷς τοὐναντίον συμβαίνει, σύμφημι, ὅτι οὐκ ἐπὶ πάντων τοῦτο συμβαίνει· ὥστε μὴ ἀναγκαστὴν εἶναι τὴν ἀρετήν. Εἰ γὰρ ἐποίησε πάντας τοὺς πλεονεκτοῦντας πένητας, καὶ πάντας τοὺς ἐλεήμονας πλουσίους, ὡς ἀνάγκης οὔσης, πάντες ἐπέτρεχον· ἀλλ' οὔτε τὸ πᾶν ἐποίησεν, ἵνα μὴ ἀνάγκη ᾖ· οὔτε τὸ πᾶν εἴασεν, ἵνα μὴ πολέμους ἐγείρῃ. Ὁ συνέχων σῖτον, ὑπολίποιτο αὐτὸν τοῖς ἔθνεσιν. [ξοδ. φ. β.] Θέλων δεῖξαι τὸ τοῦ πράγματος δεινὸν, καὶ ἀρᾷ κέχρηται· οἷον μὴ ἀπόναιτο αὐτοῦ, ἀλλὰ πολεμίοις ἀπολίποιτο· οὕτω καὶ Παῦλος· Ὄφελον, καὶ ἀποκόψονται οἱ ἀναστατοῦντες ὑμᾶς· καὶ οἱ Ἰουδαῖοι σῖτον ἔχοντες τὴν παλαιὰν Γραφὴν καὶ συνέχοντες αὐτὴν, ὑπελίποντο αὐτὴν ἡμῖν τοῖς ἔθνεσιν· ἦρται γὰρ ἀπ' αὐτῶν ἡ βασιλεία. Ἢ τὴν κοινὴν τροφὴν λέγει· εἰ δὲ εἰκότως λιμὸν πραγματεύῃ καὶ ἐμπορεύῃ, καὶ τὸν μὲν Θεὸν παρακαλεῖς ποιῆσαι εὐετηρίαν, αὐτὸς δὲ λιμὸν κατασκευάζεις, οὐδὲν τούτου πονηρότερον.","english":"But there are those who gather what belongs to others, and they are diminished. [ibid.] You might see a scattering, a basis for income; and a gathering that is diminished. But if there are some for whom the opposite happens, I agree that this does not happen in all cases, so that virtue is not a matter of compulsion. For if he had made all who are greedy poor, and all who are merciful rich, as though by necessity, everyone would have rushed to it. But he neither did the one entirely, so that it might not be by necessity, nor did he allow the other entirely, so that he might not stir up wars. He who holds back grain, may he leave it to the nations. [Exod. f. 2.] Wishing to show the dreadfulness of the matter, he also employs a curse: as if to say, may he not profit from it, but may he leave it to enemies. So too Paul: Would that those who are unsettling you would even cut themselves off. And the Jews, having grain—the old Scripture—and holding it back, left it to us the nations; for the kingdom has been taken from them. Or he means common nourishment. But if you reasonably contrive a famine and trade on it, and you entreat God to produce abundance, while you yourself create famine, nothing is more wicked than this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":28,"ref":"p28","source":"Ὁ τιμιουλκῶν γὰρ σῖτον δημοκατάρατος. Ἐνταῦθα οὐχὶ ἀναίρεσις, ἀλλὰ ἀρά· τουτέστιν ἀπολίποιτο τοῖς πολεμίοις. Οὗτος ἀνατελεῖ. [ξοδ. φ. α.] Ἢ ὅτι φῶς γίνεται· οἷον, ἐκεῖνος μὲν ἀποθανεῖται, μὴ καρπωσάμενός τι τῶν αὐτοῦ· ὁ δὲ, φῶς ἔσται, σπείρων ἐν τῷ νῦν αἰῶνι, ἐλπίδι τοῦ μέλλοντος· ἢ τὸ ἀνατελεῖ, ἀντὶ τοῦ βλαστήσει· εἰ δὲ ἐκεῖνος, πολλῷ μᾶλλον τὰ γεννήματα αὐτοῦ. Ἐκ καρποῦ δικαιοσύνης φύεται δένδρον ζωῆς· ἀφαιροῦνται δὲ ἄωροι ψυχαὶ παρανόμων. [ιβιδ.] Καρπὸς δικαιοσύνης, τὸ τέλος τῆς ἀρετῆς, ἐξ οὗ φύεται δένδρον ζωῆς· ἄωροι δὲ οὐ τῇ ἡλικίᾳ, ἀλλὰ τῇ ἐργασίᾳ, μὴ ἔχοντες καρπὸν ὥριμον· οὐ πολλάκις ταῦτα γίνεται· διὰ τί, ὁ μὲν πρὸς γῆρας λιπαρὸν ἀπήντησεν, ὁ δὲ ἐν προθύροις ἀνηρπάσθη τῆς ζωῆς; Μάθωμεν τὴν αἰτίαν, καὶ μὴ ἀπορῶμεν. Τί οὖν; ὅτι τὸ ἐναντίον συμβαίνει, ἵνα μὴ ἀναγκαστὴ ἡ ἀρετὴ ᾖ. Εἰ ὁ μὲν δίκαιος μόλις σώζεται, ὁ ἀσεβὴς καὶ ἁμαρτωλὸς ποῦ φανεῖται; [ξοδ. φ. β.] Πρόσεχε ὅτι μακρὸς ὁ βίος, πολὺ τὸ μόνιμον τῆς ζωῆς, πολλαὶ αἱ ἐπιβουλαί· οὐ γὰρ δὴ τοῦτό φησιν, ὅτι μετὰ τὸ κατορθῶσαι· πλὴν εἰ καὶ τοῦτο λέγῃ, καλῶς λέγει· εἰ","english":"For he who is a grain-hoarder is cursed by the people. Here it is not destruction, but a curse; that is, may he be left to his enemies. This one shall rise. [Exod. 16:1?] Or that he becomes light; for instance, that man will die, having reaped nothing of his own; but the other shall be light, sowing in the present age, in hope of the age to come; or \"he shall rise\" instead of \"he shall sprout\"; and if that one, much more his offspring. From the fruit of righteousness a tree of life springs up; but the souls of the lawless are taken away before their time. [ibid.] The fruit of righteousness is the end of virtue, from which a tree of life springs up; but \"before their time\" not in age, but in activity, not having ripe fruit; these things do not often happen; why is it that one has reached a prosperous old age, while another was snatched away at the very threshold of life? Let us learn the reason, and not be at a loss. What then? Because the opposite happens, so that virtue may not be compulsory. If the righteous is scarcely saved, where will the impious and sinful appear? [Exod. 16:2?] Attend, that life is long, the stability of life is great, the plots are many; for he does not say this, that it is after succeeding; but even if he says this, he says it well; if","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":29,"ref":"p29","source":"γὰρ ἐξέτασις γένηται τῶν εἰς ἡμᾶς τοῦ Θεοῦ καὶ τῶν ἡμετέρων, τίς ἐνώπιον αὐτοῦ δικαιωθήσεται, κἂν αὐτοῦ τοῦ ἡλίου καθαρώτερός τις ᾖ; Εἴη δ' ἂν δίκαιος μὲν, ὁ πρακτικός· ἀσεβὴς δὲ, ὁ Θεὸν μισῶν· ἁμαρτωλὸς, ὁ περὶ τὰς πράξεις πονηρός.\n\nΚΕΦΑΛ. ΙΒʹ.\n\nὉ ἀγαπῶν παιδείαν, ἀγαπᾷ αἴσθησιν, κ. τ. λ. [ξοδ. φ. β.] Ὁ τὴν ἠθικὴν παίδευσιν ἀγαπῶν, γνώσεώς ἐστιν ἐραστὴς τῆς γυμναζούσης τὰ αἰσθητήρια πρὸς διάκρισιν καλοῦ καὶ κακοῦ· ὁ δὲ ἀποστρεφόμενος τὴν ἐπίγνωσιν, διὰ παντὸς ἀγνοεῖν βουλόμενος, ἀφραίνει. Ὥσπερ γὰρ ὁ μὴ θέλων θεραπευθῆναι, νοσώδης γίνεται, οὕτω καὶ οὗτος ἄφρων. Κρείσσων ὁ εὑρὼν χάριν παρὰ Κυρίῳ· ἀνὴρ δὲ παράνομος παρασιωπηθήσεται. [ξοδ. φ. α.] Τὸ, κρείσσων, οὐ συγκριτικὸν, ἀλλ' ἀντὶ τοῦ ἀγαθός ἐστι· τίς γὰρ πρὸς τὸν παράνομον σύγκρισις, τοῦ παρὰ Κυρίῳ χάριν εὑρίσκοντος; Τὸ δὲ παρασιωπηθήσεται, ἀντὶ τοῦ οὐδὲ λόγου ἀξιωθήσεται, παρὰ τῷ Κυρίῳ δηλονότι. Οὐ κατορθώσει ἄνθρωπος ἐξ ἀνόμου. Ὅρα πῶς ποτὲ μὲν ἀπὸ τῆς τοῦ Θεοῦ ψήφου, ποτὲ δὲ ἀπὸ τῆς τῶν ἀνθρώπων πραγμάτων ἐνάγει· ἐξ ἀνόμου οὐδὲν κατορθώσει· ἐν ἀνομίᾳ πάντα διεστραμμένα. Γυνὴ ἀνδρεία, στέφανος τῷ ἀνδρὶ αὐτῆς, κ. τ. λ. [ξοδ. φ. α.] Συνεχῶς λέγει καὶ τὰ καλὰ καὶ τὰ ἐναντία κεῖσθαι ἐν ταῖς γυναιξὶν, ἐπειδὴ διηνεκοῦς ἰατρείας δεῖται. Μέλλων οὖν ἄγεσθαι γυναῖκα, μὴ βίου κοινωνὸν ζήτει μόνον, ἀλλὰ καὶ ἀρετῆς· οὐκ ἔστι γὰρ γυναικὸς διεφθαρμένης, τὸν ἄνδρα μὴ συναπόλλυσθαι· ὥστε ἀρετὴν ζήτει, μὴ χρήματα· ἡ μὲν καλὴ, στέφανος δόξης γενήσεται ἀνδρικὴ οὖσα·","english":"For if an examination is made of God's dealings with us and of our own, who shall be justified before him, even if one be purer than the sun itself? He would be righteous, then, who is practical; but ungodly, who hates God; a sinner, who is wicked in his deeds.\n\nCHAPTER 12.\n\nHe who loves instruction loves perception, etc. [Exod. 6:2?] He who loves ethical instruction is a lover of the knowledge that trains the senses to discern good and evil; but he who turns away from understanding, wishing always to be ignorant, is foolish. For just as he who does not wish to be healed becomes sickly, so also this man is foolish. Better is he who finds grace with the Lord; but a lawless man shall be passed over in silence. [Exod. 6:1?] The word \"better\" is not comparative, but stands for \"good\"; for what comparison is there with the lawless man, for him who finds grace with the Lord? And \"shall be passed over in silence\" stands for \"shall not even be deemed worthy of mention,\" evidently with the Lord. A man shall not prosper from a lawless one. See how at one time he draws his argument from God's verdict, at another from human affairs: from a lawless one he shall prosper in nothing; in lawlessness all things are perverted. A brave woman is a crown to her husband, etc. [Exod. 6:1?] He continually says that both good things and their opposites lie in women, since she requires constant healing. Therefore, when about to take a wife, seek not only a partner in life but also in virtue; for it is not possible for a corrupted woman not to destroy her husband with her; so seek virtue, not money; the good woman, being brave, will become a crown of glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":30,"ref":"p30","source":"ἡ δὲ φαύλη παραπλησίως σκώληκι ἐν αὐτῇ καθημένη τῇ καρδίᾳ, ἠρέμα καὶ κατὰ μικρὸν διαφθείρει· καὶ τὸ τοῦ δεινοῦ χαλεπώτερον, οὐδὲ ὁρωμένη τοῖς ἔξωθεν, ἀλλ' ἔνδον τὸν ἰὸν ἐναφίησι, καὶ δαπανᾷ τὴν ἀθλίαν ψυχήν. Ἢ καὶ ἄλλως· ἡ μὲν ἀρετὴ τὸν ἑαυτῆς κοσμεῖ ἡ δ' αὖ κακία, τὸν κακὸν ἐφύβριστον ἔτι ποιεῖ. Λογισμοὶ δικαίων κρίματα· κεκριμένοι γάρ εἰσι καὶ ἁπλοῖ· ἢ ὅτι πάντοτε Θεοῦ κρίματα καὶ ἐντολὰς μελετῶσιν οἱ δίκαιοι· ἢ κρίματα ἐργάζονται κατὰ νοῦν πάντοτε· κάθηται γὰρ κριτὴς ὁ νοῦς ἡμῶν, κρίνων ἑκάστην ἀρετὴν μετὰ τῆς ἀντιδιατιθεμένης αὐτῷ κακίας· καὶ τὴν μὲν καταδικάζει, τὴν δὲ δικαιοῖ. Κρείσσων ἀνὴρ ἐν ἀτιμίᾳ δουλεύων ἑαυτῷ. [ξοδ. φ. α.] Ἐπειδὴ πολλοὶ τὴν ἐργασίαν οὐχ ὡς ἐπίπονον φεύγουσι μόνον, ἀλλὰ καὶ ὡς αἰσχρὰν, πρῶτον μὲν ἔπεισεν αὐτοὺς πρὸς τὸν μύρμηκα τοὺς ἀνθρώπους ὁρᾷν, νῦν δὲ καὶ ταύτην ἀναιρεῖ τὴν ὑποψίαν· τί λέγεις; ἀτιμία τὸ πρᾶγμά ἐστιν; καὶ πόσῳ βέλτιον, ἀτιμίαν ἢ λιμὸν ὑπομένειν; διὰ τί γὰρ ἀτιμία; μὴ ἑτέρῳ δουλεύεις, οὐχὶ σεαυτῷ; κἂν μυρίοις δουλεύῃς, οὐκ ἐκείνοις δουλεύεις ἀλλὰ σεαυτῷ· εἰ μὴ γὰρ σεαυτὸν ἀπαλλάξαι ἐσκόπεις λιμοῦ [ιτα ξοδ.], οὐδ' ἂν ἐποιήσω λόγον ἐκείνων· ὥστε σὺ καρποῦσαι τὸ κέρδος τῆς δουλείας· οὐκοῦν ἑαυτῷ δουλεύεις. Οὐχ ὁρᾷς τοὺς στρατιώτας; ἕκαστος τούτων ἑαυτῷ δουλεύει· καὶ ὁ χειροτέχνης. Μὴ τοίνυν ἀγανάκτει· σὺ σαυτοῦ δεσπότης εἶ, καὶ οὐχ ἕτερός τις. Οὐχ ὁρᾷς τοὺς πένητας οὐδενὶ δουλεύοντας; ἄρα κἀκεῖνοι ἑαυτοῖς δουλεύουσι· ποία δὲ τιμὴ, ὅταν ἄρτου προσδέονται; Δίκαιος οἰκτείρει ψυχὰς κτηνῶν αὑτοῦ.","english":"But the worthless woman, like a worm, sits in the very heart itself, and quietly and little by little destroys; and—what is worse than the terrible thing—she is not even seen by those outside, but sends her venom within and consumes the wretched soul. Or also otherwise: virtue adorns what is her own, while vice in turn makes the wicked man still more reproachful. The thoughts of the righteous are judgments; for they are discerning and simple; either because the righteous always meditate on God's judgments and commandments; or they always work judgments according to the mind; for our mind sits as a judge, judging each virtue together with the vice set in opposition to it; and it condemns the one and justifies the other. Better is a man in dishonor serving himself. [Exod. 16:1] Since many flee from labor not only as toilsome but also as shameful, first he persuaded them to look to the ant, and now he also removes this suspicion: What do you say? Is the thing a dishonor? And how much better is it to endure dishonor than famine? For why is it a dishonor? Do you not serve another, but yourself? And even if you serve ten thousand, you do not serve them but yourself; for unless you intended to free yourself from famine [Exod.], you would not have taken account of them; so that you reap the profit of the servitude; therefore you serve yourself. Do you not see the soldiers? Each of them serves himself; and the craftsman too. Do not be indignant, then; you are your own master, and not someone else. Do you not see the poor serving no one? So they too serve themselves; but what honor is there when they are in need of bread? A righteous man has compassion on the souls of his cattle.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":31,"ref":"p31","source":"Φιλανθρωπίας γυμνάσιον γὰρ, τὸ ἐν τοῖς ἀλόγοις ἐθίζεσθαι τὴν πρὸς τὸν ὁμόφυλον συμπάθειαν· ὁ γὰρ ἐλεῶν ταῦτα, πολλῷ πλέον ἀδελφόν· ἄλλως δὲ κτήνους δίκην, καὶ οἱ τὴν φύσιν νωθρότεροι· οὓς οἰκτείρων, διδάσκει καὶ ὠφελεῖ· δικαιοσύνη δὲ ματαία ἐστὶ, τὸ περὶ τὰ μηδὲν ὠφελοῦντα πτοῆσθαι. –Τί λέγεις; ὁ δίκαιος οἰκτείρει ψυχὰς κτηνῶν αὑτοῦ; Ναί· καί γε ἐνταῦθα,\n\nπολλὴν χρὴ τὴν φιλανθρωπίαν ἐπιδείκνυσθαι, ἵνα ἐγγυμναζώμεθα πρὸς τὸν ὁμόφυλον· ἐπεὶ οὐχ ἁπλῶς ἐκέλευσεν ὁ Θεὸς, καὶ τὰ καταπίπτοντα συνδιεγείρειν, καὶ τὰ πεπλανημένα ὑποστρέφειν, καὶ τὸν βοῦν μὴ φιμοῦν· πάσης δὲ φειδοῦς ἡμᾶς εἶναι βούλεται τοῖς ἀλόγοις· πρῶτον μὲν, δι' ἡμᾶς αὐτούς· δεύτερον δὲ, ἵνα καὶ ἐπὶ τὰς σωματικὰς ἡμῖν ὑπηρεσίας ἀρκῇ· ὅμως τὸ αὐτὸ καὶ φιλανθρωπίας γυμνάσιον καὶ θεραπείας· ὁ γὰρ τὸ ἀλλότριον ἐλεῶν, πολλῷ μᾶλλον τὸ οἰκεῖον; ὁ τὸν διακονούμενον, πολλῷ μᾶλλον τὸν ἀδελφόν. Ἀλλ' ἐκεῖνό σοι χρείαν τὴν ἀπὸ τῆς διακονίας παρέχει, οὗτος δὲ ποίαν; πολλῷ μείζονα, τὴν ἀπὸ Θεοῦ. Ὁρᾷς δουλείαν οἵαν δουλεύομεν τοῖς κτήνεσι, καὶ οὐχ ἡγούμεθα ἀτιμίαν; οὐ γὰρ ἐκείνοις δουλεύομεν, ἀλλ' ἑαυτοῖς. Ὁ ἐργαζόμενος τὴν ἑαυτοῦ γῆν, ἐμπλησθήσεται ἄρτων· οἱ δὲ διώκοντες μάταια, ἐνδεεῖς φρενῶν. [ξοδ. φ. β.] Πρὸς γεωργικὸν καὶ φιλόσοφον προτρέπεται βίον, καὶ τὴν μετὰ δικαιοσύνης ἐργασίαν· ἡ γὰρ ἀργία τὴν κακίαν εἰσήνεγκεν· ἀποδιώκειν δὲ μάταιά ἐστι, τὸ περὶ τὰ μηδὲν ὀνοῦντα διεπτοῆσθαι. Τί γὰρ, φησὶν, εἰ ἀργὸς μὲν ἦς, τὰ δὲ καλῶς συλλεγόμενα κακῶς ἐκφορεῖς, μεθύων ἢ γαστριζόμενος; Οὐκ εἶπεν, Ἐργάζου καὶ πλεονέκτει·","english":"For it is a training ground of philanthropy, to accustom sympathy toward one's own kind in the case of irrational animals; for the one who shows mercy to these will much more so to a brother; and in another way, those who are duller by nature are like cattle; pitying them, he teaches and benefits them; but justice is vain when one is agitated about things that profit nothing. —What do you say? Does the righteous man pity the souls of his cattle? Yes; and indeed here,\n\none must display great philanthropy, so that we may be trained toward one's own kind; since God did not command simply, both to raise up those that fall and to turn back those that have gone astray, and not to muzzle the ox; but he wishes us to exercise all forbearance toward irrational animals; first, for our own sakes; second, so that they may suffice for our bodily services; yet the same is both a training ground of philanthropy and of service; for the one who pities what belongs to another, how much more what is his own? The one who pities the one who serves, how much more the brother? But that one provides you with the service that comes from ministry, while this one—what kind? Much greater, the one from God. Do you see what kind of slavery we serve to cattle, and do we not consider it a dishonor? For we do not serve them, but ourselves. The one who works his own land will be filled with bread; but those who pursue vain things are lacking in understanding. [Exod. 16:2?] He urges toward a farming and philosophical life, and labor with righteousness; for idleness introduced vice; but to drive away vain things is to be agitated about things that profit nothing. For what, he says, if you were idle, but what was well gathered you carry out badly, being drunk or gluttonous? He did not say, Work and be greedy;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":32,"ref":"p32","source":"καλὸν ἡ ἐργασία ἡ μετὰ δικαιοσύνης. Ἀπὸ καρποῦ στόματος ψυχὴ ἀνδρὸς πλησθήσεται ἀγαθῶν. [ξοδ. φ. α.] Μὴ νομίσῃς ἐν τοῖς ἔργοις εἶναι μόνον τὴν ἀρετὴν, καὶ ἐν λόγοις τὸ πλέον ἐστίν· ἀπὸ γὰρ καρποῦ διανοίας ἀγαθῆς, λόγος ἀγαθός· λόγου δὲ ἀγαθοῦ καρπὸς, πρᾶξις ἀρετῆς, ἀγαθῶν ἐμποιητική· ὁ λόγος τῆς ἀνδρείας ψυχῆς εἰς ἀρετὴν ἄγων ἀγαθὸς, καὶ ἀγαθῶν ἐμποιητικός. Ὁδοὶ ἀφρόνων ὀρθαὶ ἐνώπιον αὐτῶν. Ὃ λέγει, τοιοῦτόν ἐστιν· ὅτι ὁ μωρὸς νομίζεται ἄληπτος εἶναι· δύο κακὰ, καὶ τὸ μωρὸς εἶναι, καὶ τὸ ἁμαρτάνοντα μὴ νομίζειν ἁμαρτάνειν· ὥσπερ γὰρ ὁ διεστραμμένος νομίζει ὀρθὰ βλέπειν, καὶ ὁ τὰς αἰσθήσεις βλαβεὶς νομίζει σωφρονεῖν· οὕτω τοῦτο πρῶτον τιμωρίας τεκμήριον, τὸ καὶ τὴν αἴσθησιν ἀνῃρῆσθαι· διὰ τοῦτο οὐδὲ συμβουλίας δέχεται. Εἰσακούει συμβουλίας σοφός. Τουτέστιν ὁ σοφίας ἀρξάμενος· ὥστε τοῦτο, ὃ νομίζεις φρονήσεως εἶναι τὸ μηδενὸς ἀκούειν, μωρίας ἐστίν· ὃ δὲ νομίζεις μωρίαν εἶναι, τοῦτο σοφίας, τὸ δεῖσθαι ἑτέρου. Ἄφρων αὐθημερὸν ἐξαγγέλλει ὀργὴν ἑαυτοῦ, κρύπτει δὲ τὴν ἑαυτοῦ ἀτιμίαν ἀνὴρ πανοῦργος. [ξοδ. φ. α.] Τουτέστιν ὁ μικρόψυχος καὶ κοῦφος, ἀκαρτέρητός ἐστιν, οὐ φέρει τὸν θυμὸν, φανεροῖ τὴν ὀργὴν αὑτοῦ εὐθέως ἐκ μικροψυχίας· ὁ δὲ φρόνιμος κἂν ὀργίλος ᾖ, συγκαλύπτει ἐν ἑαυτῷ τὴν ὀργήν· ἡ γὰρ ἀτιμία τὴν ὀργὴν δηλοῖ· Γλῶσσαν ἔχει ἄδικον. [ξοδ. φ. β.] Ὁρᾷς καὶ ἐκεῖ γλῶσσαν καὶ ἐνταῦθα· ἀλλ' οὐκ ἴσα τὰ ἀπ' αὐτῆς· ἀλλ' ἐκεῖ μὲν φάρμακα, ἐνταῦθα δὲ τραύματα· τί τούτου γένοιτ' ἂν ἐναντιώτερον; Ὁρᾷς μὴ ἐν φύσει τὸ κακὸν, ὁπόταν ἡ χρῆσις ἐφ' ἑκάτερα φανερὰ ᾖ;","english":"Good is labor accompanied by righteousness. From the fruit of the mouth a man's soul shall be filled with good things. Do not suppose that virtue lies only in deeds, and that in words there is something more; for from the fruit of a good mind comes a good word, and the fruit of a good word is a deed of virtue, productive of good things; the word of a courageous soul that leads to virtue is good and productive of good things. The ways of fools are straight in their own eyes. What he says is this: that the fool thinks himself to be blameless; two evils—both being a fool, and, while sinning, not thinking that he sins; for just as the man whose vision is distorted thinks he sees straight, and the man whose senses are damaged thinks he is of sound mind, so this is the first evidence of punishment, that even the perception has been destroyed; for this reason he does not even accept counsel. A wise man listens to counsel. That is, the one who has begun with wisdom; so that this, which you think belongs to prudence—to listen to no one—is folly; and what you think is folly—to need another—this is wisdom. A fool declares his anger on the same day, but a crafty man hides his own dishonor. That is, the small-souled and frivolous man is incontinent, he does not bear his temper, he makes his anger manifest at once out of smallness of soul; but the prudent man, even if he be irascible, conceals his anger within himself; for dishonor reveals the anger. He has an unjust tongue. You see both there a tongue and here; but the things from it are not equal; but there, remedies, here, wounds; what could be more opposed than this? Do you see that the evil is not in nature, since the use of it is manifest in both directions?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":33,"ref":"p33","source":"Οὐκ ἀρέσει τῷ δικαίῳ οὐδὲν ἄδικον. [ξοδ. φ. α.] Ὥσπερ δὲ οὐκ ἀρέσκει τῷ δικαίῳ οὐδὲν ἄδικον, οὕτως οὐδὲ τῷ ἀδίκῳ τὸ δίκαιον· οὐκ ἄρα παρὰ τὴν φύσιν τῶν πραγμάτων μόνον, ἀλλὰ καὶ παρὰ τὴν κρίσιν τῶν δικαιουμένων τὰ κακά· μή μοι λέγε, ὅτι ὁ δεῖνα ἐσκανδαλίσθη, ὁ δεῖνα ἀπιστεῖ· παρὰ γὰρ αὐτῶν ταῦτα πάντα, οὐ παρὰ τῶν πραγμάτων· ὥσπερ γὰρ, κἂν φανῇ ὁ ἥλιος, καὶ οὕτως οὐδὲν πλέον τῷ νοσοῦντι τὰς ὄψεις, οὕτως κἂν φανερὰ ἀλήθεια ᾖ, κέρδος οὐδὲν τῷ τὴν ψυχὴν διεστραμμένῳ. Ἀνὴρ συνετὸς θρόνος αἰσθήσεως. [ιβιδ.] Πᾶσα γὰρ ἡ αἴσθησις αὐτοῦ διὰ τὴν σύνεσιν αὐτοῦ ἐν αὐτῷ ἀναπαύεται· τουτέστιν ἀνάπαυσις, καθέδρα, ἐναναπαύεται αὐτῷ, οὐκ ἀναχωρεῖ, ἐμβασιλεύει δὲ αὐτῷ· ἢ ὅτι κεφάλαιόν ἐστι καὶ βασιλεία τῆς αἰσθήσεως ἡ σύνεσις· ἢ ἐκ τοῦ ἐναντίου, ὁ πάντα συνιεὶς, κληθείη ἂν θρόνος αἰσθήσεως· ὥσπερ ἐκ τοῦ ἐναντίου θρόνος ἀνομίας λέγεται· ἀραῖς δὲ συναντῶσιν οἱ ἄφρονες· τὴν γὰρ ὑπὸ κατάραν οὖσαν βαδίζουσιν ὁδόν. Χεὶρ ἐκλεκτῶν κρατήσει εὐχερῶς. [ιβιδ.]","english":"Nothing unjust is pleasing to the righteous man. [Exod. 15:1?] And just as nothing unjust is pleasing to the righteous man, so also the just thing is not pleasing to the unjust man; therefore evils come not only contrary to the nature of things, but also contrary to the judgment of those who are justified. Do not tell me that such a one was scandalized, that such a one disbelieves; for all these things come from themselves, not from the things themselves. For just as, even if the sun appears, the man whose eyes are diseased gains nothing more, so too, even if the truth be manifest, there is no profit for him whose soul is perverted. A prudent man is the throne of perception. [ibid.] For all his perception rests in him because of his prudence; that is, it is a rest, a seat, it reposes in him, it does not withdraw, but reigns in him; or because prudence is the sum and kingdom of perception; or, by contraries, the man who understands all things might be called a throne of perception; just as, by contraries, a throne of lawlessness is spoken of; and fools meet with curses; for they walk the road that is under a curse. The hand of the elect shall prevail easily. [ibid.]","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":34,"ref":"p34","source":"Ἐπεὶ οὐδὲν εὐπορώτερον ἀρετῆς, οὐδὲν δυνατώτερον, οὐδὲν εὐμηχανέστερον. Ἢ χεῖρα τὴν πρᾶξιν λέγει τῶν ἁγίων, οἳ κατεξουσιάζουσι τοῦ κόσμου· οἱ δὲ μὴ ἀγαθοὶ ἄνδρες αἰχμαλωτισθήσονται ὑπὸ δαιμόνων. Φοβερὸς λόγος καρδίαν ταράσσει ἀνδρὸς δικαίου. Ἀγγελία δὲ ἀγαθὴ εὐφραίνει αὐτόν. [ιβιδ.] Ταράσσει μὲν ὁ περὶ τῶν ἐν νόμῳ κολάσεων λόγος· περὶ δὲ τῶν ἐν Εὐαγγελίοις ἐπαγγελιῶν ἀκούων εὐφραίνεται. Ὅρα πρὸς ἑκάτερα χρήσιμον· κἂν ἀγαθόν τι περὶ τῶν πέλας ἀκούσῃ, οὐ βασκαίνει, ἀλλὰ συγχαίρει· κἂν πονηρόν τι περὶ ἑαυτοῦ καταστέλλεται, τάξιν ἔχει καὶ ἡ ὀδύνη αὐτοῦ καὶ ἡ χαρά· ἐπὶ δὲ τῶν ἀσεβῶν, τοὐναντίον· ἔνθα μὲν γὰρ ὀδυνᾶσθαι χρὴ ἐπὶ τοῖς φοβεροῖς λόγοις, καταφρονοῦσιν· ἔνθα δὲ χαίρειν ἐπὶ τοῖς ἀγαθοῖς, τήκονται, ἐναντία πάσχοντες πάθη. Οὐκ ἐπιτεύξεται δόλιος θήρας. [ξοδ. φ. β.] Ἐπεὶ θηρευτής ἐστι καὶ ἁλιευτὴς ἡμῶν ὁ λογισμὸς, ὁ οὖν δόλιος ὢν οὐκ ἐπιτυγχάνει τῆς θήρας τῶν ἐναντίων λογισμῶν, ἀλλ' αὐτὸς θηρεύεται ὑπ' αὐτῶν.","english":"Since nothing is more resourceful than virtue, nothing more powerful, nothing more inventive. Or he calls the hand the action of the saints, who exercise authority over the world; but men who are not good will be taken captive by demons. A fearful word troubles the heart of a righteous man. But good news gladdens him. [ibid.] The word concerning the punishments in the Law troubles him; but hearing of the promises in the Gospels, he is gladdened. See how it is useful for both: even if he hears something good about his neighbors, he does not envy, but rejoices with them; and even if he hears something wicked about himself, he is restrained—his grief and his joy both have their proper order. But with the ungodly it is the opposite: where they ought to grieve at fearful words, they despise them; and where they ought to rejoice at good things, they waste away, experiencing contrary passions. The deceitful man will not attain the catch. [Exod. ?] Since our reasoning is a hunter and fisherman, the one who is deceitful does not succeed in the catch of opposing reasonings, but is himself hunted by them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":35,"ref":"p35","source":"ΚΕΦΑΛ. ΙΓʹ.\n\nὋς φυλάσσει τὸ ἑαυτοῦ στόμα, τηρεῖ τὴν ἑαυτοῦ ψυχήν. [ξοδ. φ. β.] Ὅρα πρώτους ἡμᾶς καρπουμένους τὰ καλὰ, καὶ τὴν βλάβην αὖθις περιτρεπομένην εἰς ἡμᾶς· φυλάσσει μὲν γὰρ ὃς οἶδε λέγειν τό· Θοῦ, Κύριε, φυλακὴν τῷ στόματί μου· προπετεύεται δὲ χείλεσιν, ὁ μὴ νοῶν, ἃ λέγει, μηδὲ περὶ τίνων διαβεβαιοῦται. [ιβιδ.] Ἐν ἐπιθυμίαις ἐστὶ πᾶς ἀεργός. Ὁ γὰρ τοιοῦτος, κἂν πάνυ εὔπορος ᾖ, διαφθείρει τῇ ἀργίᾳ τὸν πλοῦτον· ἢ παρ' ὅσον τὸ ἔργον παρασχολεῖ τὴν διάνοιαν τῶν περισσῶν ἐπιθυμιῶν· οἱ δὲ ἐπιμελούμενοι τῶν ὄντων, καὶ τὰ οὐκ ὄντα τοῖς οὖσιν προσηύξησαν. Εἰσὶν οἱ πλουτίζουσιν ἑαυτοὺς, μηδὲν ἔχοντες, καὶ εἰσὶν οἱ ταπεινοῦντες ἑαυτοὺς ἐν πολλῷ πλούτῳ. Ἄρα οὔτε πλοῦτος, ἀλαζονίας ὑπόθεσις· οὔτε πενία, ταπεινοφροσύνης· ἢ πλουτίζουσιν οἱ δοκησίσοφοι. Λύτρον ἀνδρὸς ψυχῆς ὁ ἴδιος πλοῦτος. [ξοδ. φ. α.] Τί λέγεις; τί ποιεῖς, οὕτως ἐπαίρων τὰ χρήματα; Πρῶτον μὲν οὐχ ἁπλῶς ἅπαντα τὸν πλοῦτον ἔφησεν, ἀλλὰ τὸν ἴδιον τὸν ἐκ δικαίων πόνων· οὐκ οὖν πονηρὸν ἡ πτωχεία· ἢ τοῦτό φησιν, ὅτι τῷ πτωχῷ ἴσως οὐδὲ ἀπειλῆσαί τις ἂν ἕλοιτο· τὸν γὰρ οὐκ ἔχοντα, πόθεν ἄν τις φοβήσειεν; Ὥστε ἀπράγμων οὗτος ὁ βίος ἔστιν· ἢ πλοῦτον ἴδιον τὴν δικαιοσύνην φησὶ, ἥτις ῥύεται ἐκ θανάτου· οὐχ ὑφίσταται δὲ ἀπειλὴν, ἤτοι τὴν περὶ κολάσεως προαναφώνησιν, ὁ πτωχεύων ταῖς ἀρεταῖς. Κρείσσων ὁ ἐναρχόμενος βοηθεῖν τοῦ ἐξαγγελλομένου καὶ εἰς ἐλπίδας ἄγοντος. [ξοδ. φ. β.] Παιδεύει πανταχοῦ μὴ προπετεῖς εἶναι ῥήμασι, καὶ μήτε Θεῷ ἁπλῶς ἐπαγγέλλεσθαι μήτε ἀνθρώποις, ἀλλὰ δι' ἔργων τοῦτο ποιεῖν, καὶ μὴ ῥήμασι διαλύεσθαι·","english":"CHAPTER 13.\n\nHe who guards his own mouth keeps his own soul. [Exod. 16:2?] Observe that we are the first to reap the good things, and that the harm in turn is turned back upon us; for he guards it who knows how to say: Set, O Lord, a guard over my mouth; but he is rash with his lips who does not understand what he says, nor about what matters he makes firm assertions. [ibid.] Every idle man is in desires. For such a one, even if he is very wealthy, destroys his wealth by idleness; or insofar as work distracts the mind from excessive desires; but those who take care of what they have, also increased what they did not have by what they had. There are those who enrich themselves, having nothing, and there are those who humble themselves in much wealth. So neither is wealth a ground for arrogance, nor poverty for humility; or the conceited-wise enrich themselves. A man's own wealth is the ransom of his soul. [Exod. 16:1?] What do you say? What are you doing, exalting money so? First, he did not speak simply of all wealth, but of one's own wealth, that from righteous labors; so poverty is not evil; or he says this, that perhaps no one would choose even to threaten the poor man; for him who has nothing, from where would anyone frighten him? So that this life is free from trouble; or he calls righteousness one's own wealth, which rescues from death; and he who is poor in virtues does not withstand a threat, that is, the forewarning concerning punishment. Better is he who begins to help than he who announces and leads into hopes. [Exod. 16:2?] He teaches everywhere not to be rash in words, and neither to make promises simply to God nor to men, but to do this through works, and not to be dissolved by words;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":36,"ref":"p36","source":"ἢ ὅτι, Ταχὺ ἄρχου ἀρετῆς, καὶ μὴ μέλλε· καλὸν γὰρ ἐνάρχεσθαι ἀγαθῆς πράξεως, καὶ μὴ ἐλπιδοσκοπεῖν. Ὁ φοβούμενος ἐντολὴν, οὗτος ὑγιαίνει. [ξοδ. φ. α.] Ὡς ὁ φοβούμενος τὸν Θεὸν ποιεῖ τὸ θέλημα αὐτοῦ, οὕτως ὁ φοβούμενος ἐντολὴν τηρεῖ αὐτήν· ὁ δὲ καταφρονῶν τοῦ Θεοῦ, καταφρονεῖ τῶν ἐντολῶν αὐτοῦ· ὑγιαίνει δὲ ψυχὴ τηροῦσα τὴν ἐντολὴν τὴν θείαν. Βασιλεὺς θρασὺς ἐμπεσεῖται εἰς κακά· ἄγγελος δὲ σοφὸς ῥύσεται αὐτόν. [ξοδ. φ. α.] Ὁρᾷς ὅσον κακὸν ἡ θρασύτης, ὅτι οὐδὲ βασιλέα ὠφελεῖ; καί τοι παρὰ τίνος ἐκεῖνος πείσεται δεινὸν, ὁ πάντας ἔχων ὑφ' ἑαυτῷ; ἴδε καὶ ὅσον ἀγαθὸν τὸ ἐναντίον· ῥύσεται γὰρ, φησὶν, αὐτὸν ὁ σοφός τις ἀγγέλλων καὶ συμβουλεύων· ἤγουν αὐτὸς ἑαυτὸν ῥύσεται, σοφὰ τοῖς ἀντιπάλοις ἀγγέλλων καὶ πρεσβευόμενος· ἄγγελος δὲ σοφὸς, τουτέστιν ὁ σοφὰ συμβουλεύων αὐτῷ. Ὁ συμπορευόμενος σοφοῖς, σοφὸς ἔσται. [ξοδ. φ. β.]\n\nΟὐ μικρὸν ἄρα ἡ συνδιατριβὴ ἡ μετὰ τῶν τοιούτων· οὐχ ἁπλῶς δὲ τὸ κοινωνεῖν πορείας· τάχα καὶ τοῦτο ὠφελεῖ· ἀνάγκη γὰρ πολλὰ μαθεῖν καὶ ἐκ τούτου· οὐκ εἶπε γὰρ, ὁ συνὼν, ἢ ὁ συγγινόμενος ἐπὶ πλεῖστον, ἀλλὰ καὶ ὁ μόνης βαδίσεως κοινωνήσας μεγάλα καρπώσεται, φησίν· εἰ γὰρ στολισμὸς ἀνδρὸς, καὶ γέλως ὀδόντων ἀναγγέλλει τὰ περὶ αὐτοῦ, πολλῷ μᾶλλον βάδισις μικρὰ, καὶ ὥστε συνεχῶς τοῦτο γίνεσθαι· ἐπὶ δὲ τῶν ἀγνωμόνων τοὐναντίον. Ἁμαρτάνοντας καταδιώξεται κακά. [ιβιδ.] Τὸ καταδιώξεται, τὸ ταχὺ τῆς ἀντιδόσεως παρίστησιν, ὡς μηδὲ ἀναβάλλεσθαι· κακὰ δὲ, τὰ κακωτικὰ, ἃ ὡς βραδύτερα καταδιώκει τοὺς ἁμαρτάνοντας· τὰ δὲ ἀγαθὰ ὡς ταχύτερα καταλήψεται τοὺς δικαίους·","english":"Or that, Begin virtue quickly, and do not delay; for it is good to begin a good action, and not to look for excuses. He who fears the commandment, this one is healthy. [Exod. 15:26?] As he who fears God does His will, so he who fears the commandment keeps it; but he who despises God despises His commandments; and the soul that keeps the divine commandment is healthy. A bold king will fall into evils; but a wise messenger will rescue him. [Exod. 15:26?] Do you see how great an evil boldness is, that it does not even benefit a king? And yet by whom will that one suffer harm, who has all things under himself? See also how great a good the opposite is; for he says, some wise man will rescue him by announcing and advising; that is, he will rescue himself, announcing and interceding wisely to his adversaries; and a wise messenger, that is, the one who advises him wisely. He who walks with the wise will be wise. [Exod. 15:26?]\n\nTherefore, associating with such people is no small thing; and not merely sharing a journey; perhaps this too benefits; for it is necessary to learn many things even from this; for he did not say, the one who is with, or the one who associates for the most part, but even the one who has shared only a walk will reap great things, he says; for if a man's clothing and the laughter of his teeth announce things about him, much more a brief walk, and so that this happens continually; but in the case of the senseless, the opposite. Evils will pursue those who sin. [ibid.] The word \"will pursue\" presents the swiftness of the recompense, so as not even to delay; and \"evils,\" the things that cause harm, which as slower pursue those who sin; but good things as swifter will overtake the righteous.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":37,"ref":"p37","source":"Ἀγαθὸς ἀνὴρ κληρονομήσει υἱοὺς υἱῶν. [ξοδ. φ. α.] Τὸ κληρονομήσει, οὐ τοῦτό φησι, τὸ παῖδας κληρονομεῖν· τοῦτο γὰρ ἔσχατον ἀρὰ, ἀλλὰ τοὐναντίον ὅτι παραπέμψει τὸν πλοῦτον τοῖς ἐξ αὐτοῦ, καὶ καταλείψει πρὸς διαδοχήν· ὁ δὲ τῶν ἀσεβῶν οὐχὶ τοῖς τέκνοις, ἀλλὰ τοῖς δυναμένοις χρῆσθαι καλῶς παραπέμπεται· ἢ οὕτως· ὁ νοῦς πατὴρ, ἀγαθοὺς γεννῶν λογισμούς· οὗτοι δὲ πραγμάτων ὁμοίων γεννητικοί. Ὃς φείδεται τῆς ἑαυτοῦ βακτηρίας, μισεῖ τὸν ἑαυτοῦ υἱόν. [ιβιδ.] Τοῦτο πρὸς τοὺς φιλοτέκνους εἶναι δοκοῦντας, οὐκ ὄντας δέ· ὥστε οὐ τὸ μὴ φείδεσθαι, ἀλλὰ τὸ φείδεσθαι μισεῖν ἐστιν· οὐ τὸ τυχὸν γὰρ κτῆμα τὰ παιδία, ὧν καὶ τῆς σωτηρίας ἐσμὲν ὑπεύθυνοι· μὴ τέκνα· ψιλὸς γὰρ λόγος οὐκ ἐπιτίμησις· οὐχὶ ὁ Ἡλεὶ χαλεπωτάτην δέδωκε δίκην ταύτης ἕνεκεν τῆς προφάσεως; Ὁ δὲ ἀγαπῶν, ἐπιμελῶς παιδεύει. Οὐχ ἁπλῶς, ἀλλ' ἐπιμελῶς· ἐπειδὴ γὰρ ἡ φύσις κελεύει φείδεσθαι, τὸ ἄμετρον ἀναιρεῖ· οὐ γὰρ διὰ τοῦτο ἐντέθεικέ σοι τὴν φιλοστοργίαν, ἵνα βλάπτῃς τοὺς φιλουμένους, ἀλλ' ἵνα αὐτῶν φροντίζῃς· περίελε τοίνυν τὸ φίλτρον τὸ ἄκαιρον. «Δίκαιος ἐσθίων ἐμπιπλᾷ τὴν ψυχὴν αὐτοῦ. [ξοδ. φ. β.] Καὶ μὲν οἱ προφῆταί φασιν· Ἐφύτευσας αὐτοὺς, καὶ ἐρριζώθησαν, ἀλλ' οὐ διαπαντὸς οὐδὲ διηνεκῶς· πολλὴ γὰρ τῶν ἀσεβῶν ἡ κατάπτωσις. Πῶς δὲ οὐ πάντες κολάζονται, οὐδὲ πάντες τιμῶνται; ἵνα δι' ἑαυτὴν ᾖ ἡ ἀρετή· ἢ ὁ λόγοις τρεφόμενος θείοις, ἐμπιπλᾶται ὧν οἱ ἀσεβεῖς ἐν ἐνδείᾳ.","english":"A good man will inherit sons of sons. [Exod. 20:5?] By “will inherit,” he does not mean this—that he inherits children; for this is the last curse—but the opposite: that he will pass on his wealth to those from him, and will leave it for succession. But the wealth of the impious is passed on not to their children, but to those able to use it well. Or thus: the mind is a father, begetting good thoughts; and these are generative of like deeds. He who spares his own staff hates his own son. [Prov. 13:24] This is directed at those who seem to be lovers of their children but are not; so that it is not the not sparing, but the sparing, that is hatred. For children are no chance possession, since we are also accountable for their salvation. “Do not” [spare] “children”? For a bare word is not a rebuke. Did not Eli pay the harshest penalty for this very pretext? But he who loves trains diligently. Not simply, but diligently; for since nature commands us to spare, he removes the excess. For it was not for this that he implanted affection in you—that you might harm those you love—but that you might care for them. Remove, then, the untimely fondness. A righteous man, eating, fills his soul. [Prov. 13:25?] And indeed the prophets say: You planted them, and they took root—but not forever nor continually; for great is the fall of the impious. But how is it that not all are punished, nor all honored? So that virtue may exist for its own sake. Or: he who is nourished by divine words is filled with those things of which the impious are in want.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":38,"ref":"p38","source":"ΚΕΦΑΛ. ΙΔʹ.\n\nΣοφαὶ γυναῖκες ᾠκοδόμησαν οἴκους. [ξοδ. φ. β.] Ἡ Ἐκκλησία διὰ τῆς ὑπομονῆς καὶ ἐλπίδος τοῦ Χριστοῦ ἀνῳκοδόμησεν ἑαυτῇ οἶκον, τουτέστιν, ἀνήγειρε καὶ ἀνώρθωσε τῇ διδαχῇ καὶ πίστει τοὺς προσιόντας αὐτῇ. Ἡ δὲ ἄφρων κατέστρεψε ταῖς χερσὶν αὐτῆς· ὅπερ ἐστὶν, ἡ αἵρεσις παραίτιος ἑαυτῇ θανάτου αἰωνίου γεγενημένη. Ὁ πορευόμενος ὀρθῶς, φοβεῖται τὸν Κύριον. Οὐχὶ ὁ φόβος ἁπλῶς ποιεῖ μόνον τὸ ὀρθῶς πορεύεσθαι, ἀλλὰ καὶ τὸ φοβεῖσθαι τὸν Θεόν· ὡς γὰρ ἀσεβὴς εἰς βάθος κακῶν ἐμπεσὼν καταφρονεῖ, οὕτως ὁ εὐσεβὴς φοβεῖται· ὥστε καὶ κατὰ τοῦτο ὁ ἐνάρετος βίος, καλός· ὅτι καὶ ὁ φόβος προστιθέμενος εὐλαβεστέρους ποιεῖ. Ἐκ στόματος ἀφρόνων, βακτηρία ὕβρεως. [ιβιδ.] Καὶ μὴν σὺ πρὸ τούτου ἔλεγες· Ὃς ἐκ χειλέων προφέρει σοφίαν, ῥάβδῳ τύπτει ἄνδρα ἀκάρδιον· πῶς ἐνταῦθα τὸ αὐτὸ δίδως τῷ ἀνοήτῳ; οὐκ ἴσως, φησί· καὶ γὰρ καὶ τοῦτο βακτηρία· ἀλλὰ τοῦτο μὲν, ὕβρεως· ἐκεῖνο δὲ, ἐπιεικείας· τὸ μὲν, ποιεῖ τὴν ὕβριν· τὸ δὲ, διορθοῖ· οὕτως εἰσὶν ἐπαχθεῖς, ὡς αὐτοὶ οἱ πλήττοντες· ἔνεστι μὲν γὰρ καὶ ὑβρίσαι καὶ ἐλέγξαι, ἀλλὰ μετὰ σοφίας· τὸ δὲ μετὰ ταύτης γινόμενον, οὔτε ἀηδὲς, οὔτε φορτικὸν, οὔτε βαρύ· κἂν μὲν ἐπαινῇ ὁ ἀνόητος, ὕβρεως χεῖρον· κἂν ὑβρίζῃ ὁ συνετὸς, ἐπαίνων ἴσον· τοῦτο καί τις σοφός φησι· Κἂν ἐπαινῶν μεγάλῃ τῇ φωνῇ τοῦτο ποιῇ, ὡς","english":"CHAPTER 14.\n\nWise women built houses. [Exod. 1:21?] The Church, through the endurance and hope of Christ, built for herself a house—that is, she raised up and set upright those who come to her by teaching and faith. But the foolish woman overturned it with her hands; which means that heresy has become for herself the cause of eternal death. He who walks uprightly fears the Lord. It is not fear alone that simply makes one walk uprightly, but also fearing God; for just as the impious man, having fallen into the depth of evils, despises, so the pious man fears; so that in this respect also the virtuous life is good, because fear, when added, makes people more cautious. From the mouth of fools, a rod of insolence. [ibid.] And yet you were saying before this: He who brings forth wisdom from his lips strikes a man without a heart with a rod; how here do you give the same thing to the fool? Not in the same way, he says; for this too is a rod, but this one is of insolence, while that one is of gentleness; the one produces insolence, the other corrects; they are as burdensome as those who strike; for it is possible both to insult and to rebuke, but with wisdom; and what is done with wisdom is neither unpleasant, nor burdensome, nor heavy; and if the fool praises, it is worse than insolence; and if the prudent man insults, it is equal to praises; this also a certain wise man says: Even if he does this with a loud voice while praising, as","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":39,"ref":"p39","source":"ὄνειδος εἶναι δέξαι τὸ λεγόμενον. Οὗ μὴ εἰσὶ βόες, φάτναι καθαραί, κ. τ. λ. [ξοδ. φ. α.] Ἐμοὶ τοῦτο δοκεῖ λέγειν, ὅτι ἀργὸς μυρίαν ὑπομένει ζημίαν καὶ πενίαν· ἢ εἰ μὴ τοῦτο· ὅτι οὐκ ἔστι, μὴ προσέμενόν τι καρπώσασθαι, ὅτι δεῖ βοῶν φείδεσθαι· ὅτι χρὴ οἰκονομικὸν εἶναι· ὅτι πολλὴν πρόνοιαν ἔχειν γεωργίας. Ἢ οὕτως· οὗ μὴ εἰσὶν οἱ διδάσκοντες, τὰ δοχεῖα τῶν διδασκάλων κενά· ἡ ἰσχὺς δὲ τοῦ διδάσκοντος δείκνυται ἔνθα πολλὰ τὰ γεννήματα. Ζητήσεις σοφίαν παρὰ κακοῖς, καὶ οὐχ εὑρήσεις. [ιβιδ.] Οὐ συμπλέκεται γὰρ τῇ κακίᾳ ἡ σοφία. Οἰκίαι παρανόμων ὀφειλήσουσι καθαρισμόν. Ἐπὶ ψάμμου γὰρ ἔχουσαι τὸν θεμέλιον, ὀφείλουσι καθαρισμὸν, ἵνα καθαροὶ γενόμενοι ἴδωσι τὸν Θεόν· οἱ δὲ ἀκούοντες τοὺς Ἰησοῦ λόγους καὶ ποιοῦντες αὐτοὺς, οἰκοδομοῦσι τὴν ἑαυτῶν οἰκίαν ἐπὶ τὴν πέτραν. Ἄκακος πιστεύει παντὶ λόγῳ. [ξοδ. φ. α.] Ὁ ἐπιπολαίως τὴν ἀκοὴν, ἀδιάκριτος· ἀνοίας γὰρ τὸ παντὶ πιστεύειν ἁπλῶς· ὁ δὲ φρόνιμος, κἂν ἐκ πρώτης πεισθῇ φαντασίας, μεταγινώσκει καὶ ἐπιλογίζεται. Ὀλισθήσουσι κακοὶ ἔναντι ἀγαθῶν. [ξοδ. φ. β.] Ἀδύνατος γὰρ οὖσα συνυπάρχειν, ὡς ἐναντία τῇ κακίᾳ ἡ ἀρετὴ, ἐν τῷ παρεῖναι, ταύτῃ πεσεῖται. Καὶ ἀσεβεῖς θεραπεύσουσι θύρας δικαίων· ἀσεβεῖς δὲ μετανοοῦντες, ἐπὶ θύρας ἴασιν ἀγαθῶν· θεραπεύει δὲ νῦν, οὐ τὸ ἰᾶσθαι, τὸ δὲ δουλεύειν ὡς διδασκάλοις ληπτέον. Στέφανος σοφῶν, πλοῦτος αὐτῶν. [ξοδ. φ. α.] Τί λέγεις; Πλοῦτος ἡ δόξα σοφῶν; Ναὶ, φησίν· οὐχ ὅτι αὐτοῖς οὗτος προστίθησι δόξαν, ἀλλ' ὅτι δυνατοὶ εἰς δέον αὐτῷ χρήσασθαι, καὶ μηδὲν ἀπ' αὐτοῦ καρπώσασθαι κακόν· διὸ καί τίς φησιν·","english":"Accept the saying that it is a reproach. Where there are no oxen, the mangers are clean, etc. [Exod. 1:?] It seems to me that this says that the idle man endures countless loss and poverty; or, if not this, that there is nothing for one who does not apply himself to reap fruit; that one must spare the oxen; that one must be a good steward; that one must exercise great forethought for farming. Or thus: where there are no teachers, the teachers' vessels are empty; but the teacher's strength is shown where the produce is abundant. You will seek wisdom among the wicked, and you will not find it. [ibid.] For wisdom does not entwine itself with wickedness. The houses of the lawless will owe purification. For since they have their foundation on sand, they owe purification, so that having become clean they may see God; but those who hear the words of Jesus and do them build their house on the rock. The guileless man believes every word. [Exod. 1:?] He who lends his ear superficially is undiscriminating; for it is folly to believe every word simply; but the prudent man, even if he is persuaded by a first impression, repents and reflects. The wicked will slip in the presence of the good. [Exod. 1:?] For since virtue, being unable to coexist with wickedness as its opposite, is present, the wicked will fall before it. And the impious will serve at the doors of the righteous; and the impious, when they repent, come to the doors of the good; but \"serve\" here must be taken not as \"be healed\" but as \"be subject\" as to teachers. The crown of the wise is their wealth. [Exod. 1:?] What do you say? Is the glory of the wise their wealth? Yes, he says; not because this adds glory to them, but because they are able to use it for what is needed, and to reap nothing evil from it; therefore someone also says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":40,"ref":"p40","source":"Ἵνα τί ὑπῆρξε χρήματα ἄφρονι; Κτήσασθαι γὰρ σοφίαν ἀσύνετος οὐ δυνήσεται. Πρόσταγμα Κυρίου, πηγὴ ζωῆς. [ιβιδ.] Πηγὴ οὖσα οὐδέποτε διαλιμπάνει, ἀλλ' ἀεὶ ἀναβλύζει τήν τε παροῦσαν ζωὴν καὶ τὴν μέλλουσαν· καὶ ἐν τῷ χορηγεῖν ἀγαθὰ, κακῶν ἀποτρέπει. Ἐν πολλῷ ἔθνει δόξα βασιλέως· ἐν δὲ ἐκλείψει λαοῦ, συντριβὴ δυνάστου. [ξοδ. φ. β] Ὁ μὲν βασιλεὺς ἐν ἑτέροις ἔχει τὴν ἰσχὺν καὶ τὴν δόξαν· ὁ δὲ τὸν Θεὸν φοβούμενος, ἐν ἑαυτῷ· δοκεῖ δέ μοι διὰ τούτων παραινεῖν τοῖς τε ἄρχουσι καὶ ἀρχομένοις, εἴκειν ἀλλήλοις· οἷον ὡς (ἐν) ἐκείνοις ἔχων τὴν ἰσχὺν, οὕτως διάκεισο. Μακρόθυμος ἀνὴρ, πολὺς ἐν φρονήσει· ὁ δὲ ὀλιγόψυχος ἰσχυρῶς ἄφρων. [ιβιδ.] Ὅρα ἐν ἑκατέρῳ τὴν ἐπίτασιν· πολὺς, καὶ ἰσχυρῶς· οὐδὲν γὰρ οὕτως ἀνοίας τεκμήριον, ὡς ἡ ὀλιγοψυχία· καὶ οὐδὲν οὕτως φρονήσεως ἐντελοῦς, ὡς ἡ μακροθυμία· πῶς ἄν τις μακροθυμήσῃ, ἢ τῷ σφόδρα ἀκριβῶς ἐξετάζειν πάντα; Ὁ πραΰθυμος ἀνὴρ ἰᾶται τὸ θυμικὸν τῆς καρδίας πάθος· κρατήσας γὰρ τῆς ὀργῆς καὶ τοῦ θυμοῦ, αὐτὴν ταραττομένην ὑπ' αὐτοῦ ἰᾶται· σὴς δὲ ὀστέων ἡ συνετὴ νόησις εἰς τὰς τῆς ψυχῆς δυνάμεις εἰσδύνουσα, ἀνατέμνει αὐτὰς καὶ τρέφεσθαι βούλεται. Ὁ συκοφαντῶν πένητα, παροξύνει τὸν ποιήσαντα αὐτόν. [ξοδ. φ. β.] Δύο ἁμαρτίαι ἐνταῦθα, καὶ συκοφαντίαι, καὶ κατὰ πένητος· διὰ τί δὲ παροξύνει τὸν ποιήσαντα αὐτόν; Ὅτι αὐτὸς αὐτὸν ἐποίησε πένητα, καὶ εὐχείρωτον τῇ γλώττῃ τῇ σῇ τοῦ συκοφάντου. Ὁ δὲ τιμῶν αὐτὸν, ἐλεεῖ πτωχόν. Καὶ μὴν εἰ αὐτὸς αὐτὸν ἐποίησε, τίνος ἕνεκεν ἐλεεῖσθαι χρή; Καὶ γὰρ ἤκουσα πολλῶν τοῦτο λεγόντων· Τίνος ἕνεκεν ἐλεῆσαι πένητα δεῖ;","english":"Why did wealth exist for a fool? For an unintelligent man will not be able to acquire wisdom. The commandment of the Lord is a fountain of life. [ibid.] Being a fountain, it never ceases, but always gushes forth both the present life and the life to come; and in supplying good things, it turns one away from evils. In a great nation is the glory of a king; but in the failure of a people, the crushing of a ruler. [Exod. 15:2?] The king has his strength and glory in others; but he who fears God has it in himself. And it seems to me that through these words he advises both rulers and the ruled to yield to one another; that is, as having your strength in them, so dispose yourself. A long-suffering man is great in understanding; but the faint-hearted man is exceedingly foolish. [ibid.] Observe in each case the intensification: \"great,\" and \"exceedingly\"; for there is no such proof of folly as faint-heartedness, and nothing such proof of perfect understanding as long-suffering. How could one be long-suffering, except by examining all things very precisely? The gentle-spirited man heals the passionate affliction of the heart; for having mastered anger and rage, he heals it when it is disturbed by him; and the wise understanding is a moth of bones, entering into the powers of the soul, cutting them open and wishing them to be nourished. He who slanders a poor man provokes him who made him. [Exod. 15:2?] There are two sins here, both slander and against a poor man; and why does he provoke him who made him? Because he himself made him poor, and easy to be seized by your tongue, the tongue of the slanderer. But he who honors him has mercy on the poor. And yet if he himself made him so, for whose sake should he be pitied? For I have heard many saying this: For whose sake must one have mercy on a poor man?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":41,"ref":"p41","source":"εἰ ἐφίλει αὐτὸν ὁ Θεὸς, οὐκ ἂν αὐτὸν πένητα ἐποίησε. Μέχρι τίνος παίζομεν εἰς τὴν σωτηρίαν τὴν ἡμετέραν; μέχρι τίνος γελῶμεν, ἐφ' οἷς τρέμειν ἐχρῆν καὶ δεδοικέναι καὶ φρίττειν τὸν μιαρὸν τὸν μυρίων γέμοντα κακῶν· τίνα ἐφίλει; Τὸν Λάζαρον, ἢ τὸν πλούσιον; Ταῦτα ἡμᾶς ἀπόλωλεν, ὅτι εἰς ἀστεῖα διαλυόμεθα. Ὁ πεποιθὼς, τουτέστιν ὁ καθαρὸς καὶ θαῤῥῶν τῷ Θεῷ, τῇ ἑαυτοῦ δὲ ὁσιότητι δίκαιος· παρ' ὅσον οὐδεὶς ταῖς ἑτέρου πράξεσι σώζεται ἢ ἀπόλλυται. Ἐν καρδίᾳ ἀγαθοῦ ἀναπαύεται σοφία, κ. τ. λ. [ξοδ. φ. α.] Τουτέστι ῥιζωθήσεται, βαθυνθήσεται, φυλαχθήσεται ὡς ἐν\n\nἀσφαλεστάτῳ χωρίῳ· οὐ διαγινώσκεται δὲ σοφία ἐν ἄφροσιν, ἐπεὶ οὐ κατοικήσει ἐν σώματι ἁμαρτίας καταχρέῳ. Δεκτὸς βασιλεῖ ὑπηρέτης νοήμων. Πάλιν ἀπὸ τῶν ἀνθρωπίνων αὐτοὺς ἐνάγει, καὶ ἀπάγει ἀργίας· καὶ γὰρ καὶ βασιλεὺς οὐδὲν ἕτερον ζητεῖ, ἀλλ' εὔνοιαν· ἢ ὅτι τυγχάνει ἀποδοχῆς ὁ ὑπηρετῶν μετὰ λογισμοῦ. Τῇ δὲ ἑαυτοῦ εὐστροφίᾳ ἀφαιρεῖται ἀτιμίαν. Κἄν τι παρίδῃ τὴν ἐντεῦθεν ἀτιμίαν, διορθοῦται συνέσει.","english":"If God loved him, he would not have made him poor. How long do we play with our own salvation? How long do we laugh at the things over which we ought to tremble and fear and shudder—the foul man full of countless evils? Whom did he love? Lazarus, or the rich man? These things have destroyed us, that we dissolve into pleasantries. The one who has trusted—that is, the one who is pure and has confidence in God, and is righteous by his own holiness—insofar as no one is saved or destroyed by the deeds of another. Wisdom rests in the heart of a good man, etc. [Exod. 6:1?] That is, it will be rooted, it will be deepened, it will be guarded as in the safest place; but wisdom is not recognized among fools, since it will not dwell in a body weighed down by sin. A wise servant is acceptable to a king. Again he leads them on from human examples, and leads them away from idleness; for indeed a king seeks nothing else but goodwill; or because the one who serves with reason obtains acceptance. But by his own cleverness he removes disgrace. And even if he overlooks some disgrace from this source, he is corrected by understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":42,"ref":"p42","source":"ΚΕΦΑΛ. ΙΕʹ.\n\nὈργὴ ἀπόλλυσι καὶ φρονίμους· ἀπόκρισις ὑποπίπτουσα ἀποστρέφει θυμόν· λόγος δὲ λυπηρὸς ἐγείρει ὀργάς. [ξοδ. φ. α.] Ἄρα παρ' ἡμῖν τὸ πᾶν, τὸ καὶ ἐγείρειν καὶ κατευνάζειν· οὐκ ἄρα ὁ ὀργιζόμενος Κύριος, ἀλλ' ἡμεῖς, τοῦ ἐκεῖνον ὀργίζεσθαι, ἢ μὴ, παρασκευάζοντες· εἰ δὲ φρονίμους [ὀργὴ] ἀπόλλυσι, πόσῳ μᾶλλον περὶ ὧν εἴρηται, Ἄφρονα ἀναιρεῖ ὀργή; ὃ δὴ συμβαίνει καὶ τὸν φρόνιμον ἐξ ἀπροσεξίας παθεῖν. Ὑποπίπτουσα δὲ [ἀπόκρισις] ἀποστρέφει θυμὸν, ἤγουν ἡ τοῦ ἀποκρινομένου κατάστασις, ταπεινὴ φαινομένη, καὶ τραχὺ μηδὲν ἔχουσα. Ἴασις γλώσσης, δένδρον ζωῆς. Ἰᾶται δὲ γλῶσσα μὴ ἁμαρτάνουσα λόγῳ· νόσος γὰρ γλώττης, ἡ δι' αὐτῆς ἁμαρτία· Πνεύματος δὲ τοῦ ἁγίου δηλονότι πλησθήσεται ὁ συντηρῶν ταύτην καὶ μὴ ἁμαρτάνων ἐν γλώσσῃ. Χείλη σοφῶν δέδεται αἰσθήσει· καρδίαι δὲ ἀφρόνων οὐκ ἀσφαλεῖς. [ξοδ. φ. β.] Ὅρα τούτους μὲν καὶ ἔξωθεν ἀσφαλεῖς ἀπὸ γλώσσης καὶ λελογισμένους, ἐκείνους δὲ, οὐδὲ ἔνδον· ἀπὸ γὰρ καρδίας διέφθαρται. Ἢ ὅτι κινοῦσιν οἱ φαῦλοι εἰς τὸ λέγειν τὴν γλῶτταν, τῆς τῶν λεγομένων ἀναισθητοῦντες δυνάμεως· σοφοὶ δὲ διὰ τὴν αἴσθησιν τὰ χείλη δεσμοῦσιν. Οἱ μισοῦντες ἐλέγχους, τελευτῶσιν αἰσχρῶς. [ιβιδ.] Ἢ τῷ ἐπιτιμᾶσθαι, ἢ τῷ ἔχειν λόγων ἀπόδειξιν· σοφισταῖς γὰρ περιπεσόντες, οὐδὲν λέγειν δυνήσονται· ἢ καὶ τὰς ἐντολὰς ἐλέγχους εἶπεν· αὖται γὰρ ἡμᾶς ἐλέγχουσιν ἁμαρτάνοντας. Ἅδης καὶ ἀπώλεια φανερὰ παρὰ τῷ Κυρίῳ, πῶς οὐχὶ καὶ αἱ καρδίαι τῶν ἀνθρώπων; Ὧ πάντα ἐστὶ δῆλα, πῶς οὐχὶ καὶ αἱ καρδίαι τῶν ἀνθρώπων;","english":"CHAPTER 15.\n\nAnger destroys even the wise; an answer that submits turns away wrath; but a grievous word stirs up anger. [Exod. 16:1?] So the whole matter lies with us—both to stir up and to calm; it is not the Lord who is angry, but we who cause him to be angry or not. And if [anger] destroys the wise, how much more is it said of them, \"Anger slays the fool\"? And this very thing happens even to the wise man to suffer through carelessness. And an answer that submits turns away wrath—that is, the condition of the one who answers, appearing humble and having nothing harsh in it. The healing of the tongue is a tree of life. The tongue is healed when it does not sin in word; for the sickness of the tongue is the sin committed through it. And he who guards it and does not sin with his tongue will evidently be filled with the Holy Spirit. The lips of the wise are bound by perception; but the hearts of fools are not safe. [Exod. 16:2?] See how these are safe from the tongue even outwardly and are prudent, while those are not so even inwardly; for they are corrupted from the heart. Or, that worthless men move the tongue to speak, being insensible to the power of what is said; but the wise, through perception, bind their lips. Those who hate reproofs end shamefully. [ibid.] Either by being rebuked, or by having proof of words; for when they fall in with sophists, they will be able to say nothing. Or he called the commandments reproofs; for these reprove us when we sin. Hades and destruction are manifest before the Lord—how much more also the hearts of men? To whom all things are clear, how much more also the hearts of men?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":43,"ref":"p43","source":"Τοῦτο γὰρ μάλιστα διώρθουν, οἱ τό τε τῇ διανοίᾳ καὶ τοῖς κρύφα γινομένοις ἐπιστῆσαί τινα ὀφθαλμὸν, προνοητικὸν, δικαστὴν, καὶ ἐξεταστὴν φάσκοντες. Οὐ τὴν παντελῆ δὲ νῦν ἀπώλειαν εἶπεν, ἀλλὰ καθ' ἢν λανθάνει τὰ τῶν ἄλλων αἴσθησιν διαφεύγοντα· ἀπώλεια ἥτις ἔστι γείτων τοῦ ᾅδου. [ξοδ. φ. α.] Σοφῶν γὰρ τοῦτό ἐστιν ἴδιον, ἐλέγχειν τοὺς κακῶς πράττοντας· οὐδὲν γὰρ οὕτως δείκνυσι τὸ τῆς σοφίας ἔργον, ὡς τὸ κοινωφελῶς ζῇν. Καρδίας εὐφραινομένης πρόσωπον θάλλει.\n\nΤοῦτο τίνος ἕνεκεν εἴρηται; Ἵνα ἐκείνην ποιῶμεν εὐφραίνεσθαι διὰ δικαιοσύνης, καὶ μὴ σῶμα λιπαίνωμεν. Οἱ γὰρ ἐπιθυμοῦντες δικαιοσύνης εὐφραίνουσι τὴν ψυχὴν αὐτῶν· ἢ εὐφραίνεται διὰ τῶν ἀρετῶν, λυπεῖται δὲ διὰ τῶν ἁμαρτιῶν. Καρδία ὀρθὴ ζητεῖ αἴσθησιν, κ. τ. λ. [ιβιδ.] Αἴσθησιν σοφίας, ἵνα γένηται σοφή· κακὰ δὲ ἢ τὰ κακωτικὰ, ἢ τὴν δι' ὑπερβολὴν κακίαν· Πάντα τὸν χρόνον οἱ ὀφθαλμοὶ τῶν κακῶν προσδέχονται κακά. Ὥστε κἂν μὴ συμβῇ, κἂν μὴ ἔλθῃ εἰς τέλος, ἀλλ' ὅμως ἡ ἐλπὶς θορυβεῖ, προορῶσι ταραχάς· ἢ ὅτι ἀκόλουθον ταῖς αὐτῶν πράξεσιν ἐνδέχονται τιμωρίαν. Κρείσσων ξενισμὸς μετὰ λαχάνων, κ. τ. λ. [ιβιδ.] Τί φησι, λέγω· ἐπὶ τοῦ φόβου τοῦ Θεοῦ, ἐπὶ τῆς φιλίας τῶν ἀνθρώπων, ἂν αὐτὴ προσῇ, βελτίω τὰ ἐλάττονα, ἢ τὰ πολλά· οὐ γὰρ ἐν τῇ πολυτελείᾳ ἡ ἡδονὴ, ἀλλ' ἐν τῇ ἡδονῇ τὸ πολυτελὲς, ὥς φησιν Ἡσίοδος. Παρορῶν γὰρ ἁμαρτήματα, τὰς ἐπ' αὐτοῖς σβέννυσι κρίσεις. [ξοδ. φ. β.] Ὁ ἀνόητος οὐδὲν ποιεῖ μετὰ λογισμοῦ· ὁ δὲ φρόνιμος κατευθύνει, τουτέστι δείκνυσι τὴν","english":"For this especially they used to correct, saying that one should fix a certain eye—provident, judicial, and scrutinizing—upon the mind and upon things done in secret. But he did not now speak of utter destruction, but of that by which things escape the perception of others and elude notice; a destruction which is a neighbor of Hades. [Exod. 16:1?] For this is proper to the wise: to reprove those who do evil; for nothing so demonstrates the work of wisdom as living for the common good. When the heart rejoices, the face flourishes.\n\nFor what reason was this said? That we may make that heart rejoice through righteousness, and not anoint the body. For those who desire righteousness make their own soul rejoice; or it rejoices through the virtues, and is grieved through sins. A right heart seeks perception, etc. [ibid.] Perception of wisdom, that it may become wise; but evils are either things that cause harm, or wickedness through excess. All the time the eyes of the wicked await evils. So even if it does not happen, even if it does not come to fulfillment, nevertheless the expectation disturbs them, as they foresee troubles; or because they receive a punishment that follows upon their own deeds. Better a hospitality of vegetables, etc. [ibid.] What is he saying? I mean: in the fear of God, in the friendship of men, if this be present, the lesser things are better than the many; for pleasure is not in luxury, but luxury is in pleasure, as Hesiod says. For overlooking sins, he quenches the judgments upon them. [Exod. 16:2?] The foolish man does nothing with reasoning; but the prudent man directs, that is, shows the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":44,"ref":"p44","source":"μεθ' ἑκουσίου γνώμης πρᾶξιν. Τουτέστιν οἱ καταφρονοῦντες διασκοπεῖσθαι μετ' ἄλλων τὰ δέοντα, καταφρονοῦσι βουλῆς· διὸ καὶ ἀστατοῦσι, δοκοῦντες εἶναί τι μηδὲν ὄντες. Δεῖ οὖν μὴ καθ' ἑαυτόν τινα βουλεύεσθαι, ἀλλὰ μετὰ πολλῶν. Τὸ δὲ ἐν καρδίᾳ βουλευομένων, ἀντὶ τοῦ ἐν τῇ διανοίᾳ. [ξοδ. φ. α.] Ὁδοὺς λέγει ζωῆς, τὰς πρακτικὰς ἀρετὰς, τὰς φερούσας ἐπὶ τὴν γνῶσιν. Τοὺς λόγους καὶ τὰς πράξεις τῶν ὑπερηφάνων κατασπᾷ Κύριος, τὸν δὲ οἶκον στηρίζει τῆς τούτων χηρευούσης ψυχῆς. Οὐκ ἄρα ἐν πράξεσιν μὲν οὐδὲ ἐν λόγοις, ἀλλὰ καὶ ἐν διανοίᾳ πολλὴ ἡ ἐξέτασις καὶ ἀκρίβεια. Οἱ γὰρ καθαρὰν ἔχοντες τὴν καρδίαν, οὐ μόνον τοὺς λογισμοὺς, ἀλλὰ καὶ τὰ ἀποφθέγματα σεμνὰ ἔχουσιν. Ἐξόλλυσιν ἑαυτὸν ὁ δωρολήπτης, κ. τ. λ. [ιβιδ.] Ἑαυτὸν, οὐχὶ τὸν διδόντα· καθ' ἑαυτοῦ δέχεται· λαμβάνει τὴν μάχαιραν· πολλὰ γὰρ ἀναγκάζεται πονηρὰ πράττειν. – Οὐ μόνον γὰρ δεῖ μὴ λαμβάνειν, ἀλλὰ καὶ μισεῖν· οὐδὲ γὰρ ὁ μὴ λαμβάνων ἤδη καὶ μισεῖ. Ἐλεημοσύναις καὶ πίστεσιν ἀποκαθαίρονται ἁμαρτίαι· τῷ δὲ φόβῳ Κυρίου ἐκκλίνει πᾶς ἀπὸ κακοῦ. Εἶπε φάρμακα τραυμάτων· εἶπε καὶ ὁδὸν δι' ἧς οὐδὲ τραύματα ἔσται· οὐχ ἁπλῶς δὲ εἶπε καθαίρονται, ἀλλ' ἀποκαθαίρονται. Ἢ οὕτως· Χρὴ γὰρ μὴ μόνον ἐλεεῖν, ἀλλὰ καὶ εἰδέναι τὸν ἐντειλάμενον σώζειν πίστιν ὀρθήν. Καρδίαι δικαίων μελετῶσι πίστεις. Ἡ τῆς τοιαύτης καρδίας μελέτη ἐνώπιόν ἐστι τοῦ Θεοῦ· διὸ καὶ πίστις τὸ μελετώμενον· ὧν ἐστερημένος ὁ ἀσεβὴς, ἀπὸ πονηρᾶς καρδίας προσφέρεται λόγος· Διὰ δὲ αὐτῶν καὶ οἱ ἐχθροὶ φίλοι γίνονται. [ξοδ. φ.","english":"with a voluntary disposition for action. That is, those who disdain to examine what is needful together with others disdain counsel; and for this reason they are also unsettled, thinking themselves to be something while being nothing. One ought, then, not to deliberate by oneself alone, but with many. And \"in the heart of those who deliberate\" is instead of \"in the mind.\" [Exod. 16:1?] He calls \"ways of life\" the practical virtues, those that lead to knowledge. The words and the deeds of the proud the Lord drags down, but he establishes the house of their soul, which is bereft of these. Therefore there is great examination and accuracy not only in deeds and in words, but also in the mind. For those who have a pure heart keep not only their reasonings but also their utterances dignified. The bribe-taker destroys himself, etc. [ibid.] Himself, not the one who gives; he receives against himself; he takes the sword; for he is compelled to do many wicked things. – For one must not only not receive, but also hate; for the one who does not receive does not thereby already hate. By almsgivings and faiths sins are cleansed; but by the fear of the Lord everyone turns away from evil. He spoke of medicines for wounds; he also spoke of a way through which there will not even be wounds; and he did not say simply \"are cleansed,\" but \"are cleansed thoroughly.\" Or thus: For one must not only show mercy, but also know the one who commanded to save right faith. The hearts of the righteous meditate faiths. The meditation of such a heart is before God; therefore the thing meditated is also faith; deprived of these, the impious man offers a word from an evil heart; and through them even enemies become friends. [Exod. 16:1?]","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":45,"ref":"p45","source":"β.] Ἀφοσιώσαντες γὰρ ἑαυτοὺς τῷ Θεῷ, μεσιτεύουσι καὶ ἑτέρους φίλους Θεῷ γενέσθαι. Αὐτῇ γὰρ ἔγνωσαν τῇ πράξει τὸ οὐ ποιήσεις μάχην, εἰρηνεύσεις δὲ μαχομένους. Μακρὰν ἀπέχει ὁ Θεὸς τῶν ἀσεβῶν. [ιβιδ.] Μακρὰν οὐ τόπῳ ἀλλὰ γνώμης ἐναντιότητι· ὡς δὲ ἐγγὺς οἱ δίκαιοι τοῦ Θεοῦ, πρόδηλον ὡς οὐ τόπῳ, εὐχόμενοι ἀκούονται· Κρείσσων ὀλίγη λῆψις μετὰ δικαιοσύνης. Κατ' ἀρετήν τις προκόπτων, ἐπὶ κρεῖττον ἀπ' ἀρετῆς διαβαίνει· ὑπερβαίνοντος δὲ, τὸ μηδὲ ὅλως εἰδέναι, ἀλλ' ὑπερβαίνειν ἐξ ἑτέρων εἰς ἕτερον. Φήμη ἀγαθὴ πιαίνει ὀστᾶ. [ξοδ. φ. β.] Ἤτοι ἣν ἀκούῃ, ἢ ἢν αὐτὸς ἑαυτῷ περιποιεῖται. Ἐπιῤῥώννυσι δὲ τὰ εὔτονα τῆς ψυχῆς θεωρήματα. Φόβος Κυρίου παιδεία καὶ σοφία. [ξοδ. φ. α.] Ὁ τοῦ Θεοῦ γὰρ φόβος κατορθοῖ τὸν βίον, τόν τε πρακτικὸν καὶ τὸν θεωρητικόν. Ταύτῃ δὲ τῇ παιδείᾳ, ἡ σοφία τὸ τῆς δόξης αἴτιον ἀποκριθήσεται, ἤτοι συναντήσεται, ἢ εὑρήσει αὐτὴν, ἢ καὶ ἀφορισθήσεται.\n\nΚΕΦΑΛ. ΙΣΤʹ.\n\nΠάντα τὰ ἔργα τοῦ ταπεινοῦ, φανερὰ παρὰ τῷ Θεῷ. [ξοδ. φ. α.] Ἀντὶ τοῦ λαμπρὰ, δῆλα ὡς ὄντα φῶς· ὡς γὰρ αὐτοῦ ὁρῶντος ἅπαντα πράττει· οὐ μικρὰν ὁδὸν δείκνυσιν ἡμῖν κατορθωμάτων τὴν ταπεινοφροσύνην. Οὐ γάρ ἐστι συντετριμμένον ἄνθρωπον μὴ μεγάλα κατορθοῦν. Τῶν γὰρ ὑπερηφάνων τὰ ἔργα, οὐ βούλεται εἰδέναι. Οἱ δὲ ἀσεβεῖς ἐν ἡμέρᾳ κακῇ ὀλοῦνται. Τουτέστιν ἐν κινδύνοις οὐ στήσονται. Ἢ ἡμέραν κακὴν τῆς κρίσεως λέγει, Χειρσὶ χεῖρας ἐμβαλὼν ἀδίκως οὐκ ἀθωωθήσεται. Πράξεις πράξεσι συνάπτων ἀδίκως, σειραῖς τῶν ἑαυτοῦ ἁμαρτημάτων σφιγγόμενος κολασθήσεται. –[ξοδ. φ.","english":"For having devoted themselves to God, they mediate for others also to become friends of God. For by this very practice they have learned the command \"you shall not make war, but you shall make peace between those who fight.\" God is far from the ungodly. \"Far\" not in place but in the opposition of their disposition; and as the righteous are near to God, it is evident that it is not in place, since when they pray they are heard. \"Better is a little gain with righteousness.\" One who advances in virtue passes from virtue to something better; but as he surpasses, it is not even to know at all, but to pass over from one thing to another. \"A good report makes the bones fat.\" Either the report he hears, or the one he procures for himself. And it strengthens the vigorous contemplations of the soul. \"The fear of the Lord is instruction and wisdom.\" For the fear of God sets life aright, both the practical and the contemplative. And by this instruction, wisdom will answer—that is, will meet, or will find—the cause of glory, or will be set apart.\n\nCHAPTER 16.\n\nAll the works of the humble are manifest before God. Instead of \"bright,\" they are clear, being light; for he does everything as one who sees all things himself; he shows us that humility is no small path of right actions. For it is not possible for a crushed man not to accomplish great things. For the works of the proud, he does not wish to know. But the ungodly shall perish in an evil day. That is, they shall not stand in dangers. Or he calls the day of judgment an evil day. \"He who lays hands upon hands unjustly shall not go unpunished.\" He who joins deeds to deeds unjustly, being bound by the cords of his own sins, shall be punished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":46,"ref":"p46","source":"β.] Ἐπιθυμήσας γὰρ σοφίας, διατήρησον ἐντολὰς, καὶ Κύριος χορηγήσει σοι αὐτήν· εἰ δὲ ὁδὸς γνώσεως ὁ Θεὸς, ἀρχὴ ταύτης ὁ νόμος παιδαγωγὸς ἡμῶν γενόμενος εἰς Χριστόν· μή ποτε δὲ καὶ ἡ θεωρία ἐστίν. Τὸ ποιεῖν δίκαια, δεκτὸν παρὰ Θεῷ μᾶλλον, ἢ θύειν θυσίας. Ὅτι ἔλεον θέλω καὶ οὐ θυσίαν· καὶ ἐπίγνωσιν Θεοῦ, ἢ ὁλοκαυτώματα. Ὁ\n\nζητῶν τὸν Κύριον, εὑρήσει γνῶσιν μετὰ δικαιοσύνης. Ὁ ζητῶν γνησίως τὸν Κύριον, κατορθώσει βίον θεωρητικὸν καὶ πρακτικόν. Οἱ δὲ ὀρθῶς ζητοῦντες αὐτὸν, εὑρήσονται εἰρήνην. Τουτέστιν ἐν γαλήνῃ διαναπαύσονται παθῶν, ἐν ἀταραξίᾳ βιώσουσιν. Φυλάσσεται ἀσεβὴς εἰς ἡμέραν κακήν. Τουτέστιν εἰς κίνδυνον χαλεπὸν, εἰς περίστασιν. Καὶ διὰ τί μὴ ἀναιρῇ, λέγει Παῦλος; Ἵνα ἡ μακροθυμία φανῇ· ἔστω τις κακός· ἂν μὲν μεταβάληται, ἐκέρδανεν· ἂν δὲ ἐπιμείνῃ κακὸς, πάλιν ὠφέλησεν ἑτέρους, μείζονος τιμωρίας παρασχὼν ὑπόθεσιν. Ῥοπὴ ζυγοῦ δικαιοσύνη παρὰ Κυρίου. [ιβιδ.] Κἂν στῆσαι βουληθῇ καὶ ὑπὸ κανόνα ἀγαγεῖν τὸ δίκαιον ἥδεται, ἐπιῤῥεπής ἐστιν ὁ Θεὸς πρὸς τὸ δίκαιον, οὐκ ἀκριβής· οὐ γὰρ ἀξίαν τῶν ἡμαρτημένων ἐπάγει ποινήν. Βδέλυγμα βασιλεῖ ὁ ποιῶν κακά. Καὶ τῷ Θεῷ καὶ τῷ συνετῷ βασιλεῖ βδελυκτός ἐστιν ὁ ποιῶν κακά. Τοῦτο γὰρ διορθωτικὸν βασιλέως· εἰ βασιλεὺς εἶ, τὸν βασιλέα, φησὶ, μιμοῦ. Εἰ δὲ οὐ μιμῇ, οὐκ εἶ βασιλεύς· οὐ γὰρ ἰδιώταις δικάζεται μόνον, ἀλλὰ καὶ τοῖς βασιλεῦσιν αὐτοῖς. Δεκτὰ βασιλεῖ χείλη δίκαια. Εἶπεν οἷον δεῖ τὸν βασιλέα εἶναι· λέγει καὶ περὶ τῶν ὑπηκόων, πῶς αὐτὸν φοβεῖσθαι χρή· Ἐν φωτὶ ζωῆς, υἱὸς βασιλέως. Τουτέστιν ἐν ἀγαθοῖς πολλοῖς, ἐν εὐπραγίᾳ·","english":"For having desired wisdom, keep the commandments, and the Lord will supply it to you; and if God is the way of knowledge, the beginning of this is the law, having become our pedagogue unto Christ—but perhaps it is also contemplation. To do just things is more acceptable to God than to sacrifice victims. For I desire mercy and not sacrifice, and knowledge of God rather than burnt offerings. He who seeks the Lord will find knowledge with righteousness. He who seeks the Lord genuinely will achieve both a contemplative and a practical life. But those who seek him rightly will be found in peace. That is, they will rest in calm from the passions, they will live in tranquility. The impious man is kept for an evil day. That is, for grievous danger, for calamity. And why is he not destroyed, says Paul? So that his long-suffering may be shown: let someone be wicked; if he changes, he has gained; but if he remains wicked, he has again benefited others, having provided the occasion for a greater punishment. The turning of the scale is righteousness from the Lord. Even if he wishes to set it and bring justice under a rule, he takes pleasure in it; God is inclined toward justice, not exacting; for he does not bring a penalty worthy of the sins committed. An abomination to a king is he who does evil. And to God and to a wise king the one who does evil is an abomination. For this is a king's corrective work: if you are a king, he says, imitate the King. But if you do not imitate him, you are not a king; for he judges not only private persons, but also kings themselves. Acceptable to a king are righteous lips. He has said what sort a king ought to be; he speaks also about his subjects, how they ought to fear him: In the light of life, a son of a king. That is, in many good things, in prosperity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":47,"ref":"p47","source":"Οἱ δὲ προσδεκτοὶ αὐτῷ, ὥσπερ νέφος ὄψιμον. Ἀντὶ τοῦ, ἡδεῖς, θαυμαστοί. Ὄψιμον δὲ νέφος οἱ ἐγγὺς τῆς παρουσίας πιστεύσαντες· ταῦτα δὲ λέγειν ἐμοὶ δοκεῖ, μὴ ἐπιτίθεσθαι τυραννίδι, ἀλλ' ἐᾷν κατὰ γένος τὰ τῆς διαδοχῆς. Νοσσιαὶ σοφίας αἱρετώτεραι χρυσίου. Τὰ μικρὰ νοήματα τοῦ Χριστοῦ αἱρετώτερα τῆς ὑπερηφάνου παιδείας τῶν ἔξω· ἢ τὰ κυήματα τῆς σοφίας τοῦ Θεοῦ, αἱρετώτερα τῆς τοῦ κόσμου σοφίας. Πρὸ συντριβῆς ἡγεῖται ὕβρις. [ξοδ. φ. β.] Ἡ συντριβὴ σημαίνει ποτὲ μὲν τὴν ἁμαρτίαν, πῆ δὲ τὴν τιμωρίαν· ἔστι δὲ ὅτε ἀμφότερα. Μὴ οὖν ὑβρίσῃς, τουτέστι μὴ ἁμαρτήσῃς, ἵνα φύγῃς τὴν τιμωρίαν. Κρείσσων πραΰθυμος μετὰ ταπεινώσεως. Βέλτιόν φησι ταπεινὸν εἶναι μετὰ πενίας, ἢ πλούσιον μετὰ ὕβρεως· καίτοι ἐκεῖνα ἀμφότερα ἐλεεινὰ καὶ ἄθλια· ἀλλὰ ταῦτα βελτίω, φησίν. Ἢ κρείσσων ὁ μετ' ὀλίγης γνώσεως κρατῶν τῶν παθῶν, ἢ ὃς οἶδε διαιρεῖν λόγους μετὰ κακῶν καὶ ὑπερηφάνων λογισμῶν. Τοὺς σοφοὺς καὶ φρονίμους, φαύλους καλοῦσιν· οἱ δὲ γλυκεῖς ἐν λόγῳ, πλείονα ἀκούσονται. [ξοδ. φ. β.] Τάχα ἡ φρόνησις, τῆς σοφίας δοκεῖ πλείων εἶναι· ἢ σοφοὺς, τοὺς ἔξωθεν σοφοὺς φησὶ, τοὺς ἐν ἐπιστήμῃ τινί· οἱ δὲ γλυκεῖς ἐν λόγῳ, οἱ κόλακες πλέον τῶν σοφῶν συγκροτηθήσονται, καὶ πλεῖον τῶν αὐτοῖς προσόντων ἀκούσονται. Ἢ καὶ οὕτως· Οὐχὶ φρόνιμοι καὶ σοφοὶ μόνον, ἀλλὰ καὶ τούτων εἴ τι τιμιώτερον ἀκούσονται. Πηγὴ ζωῆς, ἔννοια τοῖς κεκτημένοις, παιδεία δὲ ἀφρόνων κακή. [ξοδ. φ. α.] Ἔστι, φησὶ, καὶ παρ' ἐκείνοις παιδεία, ἀλλὰ κακή. Ἢ ἔννοιαν μὲν, τὸ διαλαμβάνειν τῶν πραγμάτων ὡς ἔχουσιν εἶπε· παιδείαν δὲ τὸν θάνατον ἐπιφέρουσαν·","english":"But those acceptable to him are like a late cloud. In place of, pleasant, wonderful. And a late cloud are those who believed near the time of his coming; and to say these things seems to me, not to set upon tyranny, but to allow the matters of succession according to family. The nestlings of wisdom are more choiceworthy than gold. The small thoughts of Christ are more choiceworthy than the arrogant education of those outside; or the offspring of the wisdom of God, more choiceworthy than the wisdom of the world. Before crushing, insolence leads. [Exod. ? ?] Crushing signifies sometimes sin, sometimes punishment; and there are times when both. Do not then be insolent, that is, do not sin, so that you may escape the punishment. Better a gentle-spirited man with humility. He says it is better to be humble with poverty, than rich with insolence; and yet both of those are pitiable and wretched; but these, he says, are better. Or better is the one who with little knowledge rules the passions, than he who knows how to distinguish words with evil and arrogant thoughts. The wise and prudent, they call worthless; but those sweet in speech will hear more. [Exod. ? ?] Perhaps prudence seems greater than wisdom; or he calls wise the wise from outside, those in some knowledge; but those sweet in speech, the flatterers will be more approved than the wise, and will hear more than what belongs to them. Or also thus: not only prudent and wise, but also if there is anything more honored than these, they will hear. A fountain of life, understanding to those who possess it, but the education of fools is evil. [Exod. ? ?] There is, he says, also among them education, but evil. Or he called understanding the discerning of matters as they are; but education the one bringing death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":48,"ref":"p48","source":"ἢ καὶ τὴν κακίαν τὴν ἀνεξέλεγκτον. Καρδία σοφοῦ νοήσει τὰ ἀπὸ τοῦ ἰδίου στόματος. [ιβιδ.] Προειδὼς γὰρ οὗτος φθέγγεται. Καὶ οἱ προφῆται γὰρ ᾔδεσαν ἃ ἐφθέγγοντο, καὶ οὐκ ἐνθουσιῶντες, ὥς φασι Φρύγες. Εἰ γὰρ φῶς ὁ Θεὸς, δηλονότι φωτιζόμενοι ἑώρων τὰ μέλλοντα. Κηρία μέλιτος, λόγοι καλοί. Κηρίον διὰ τὴν ἑτοιμασίαν καὶ τὴν ποιότητα· ἔχουσι γὰρ τὴν ἐκ τῆς ἀληθείας γλυκύτητα ἰωμένην ψυχάς· ἰᾶται γὰρ ψυχὴν τὸ μέλι τὸ νοητόν· ἄλλως δὲ καὶ ὁ προσηνὴς ἐν λόγοις, πᾶσιν ἡδύς· Ἀνὴρ ἐν πόνοις πονεῖ ἑαυτῷ, κ. τ. λ. Τουτέστιν ἀνάγκην ἐπιτίθησιν ἑαυτῷ ὥστε ἀπολέσθαι. Πολλαχοῦ γὰρ τοιοῦτον ὁ πόνος. Ἐμοὶ δὲ δοκεῖ ὅτι πονηρίαν λέγει, οἷον· ὅτι ἑαυτῷ πονηρός ἐστιν· ἢ ἀντὶ τοῦ, ὁ ὑποτάσσων τὰ πάθη, ἑαυτῷ κάμνει καὶ οὐκ ἄλλῳ, καὶ ἐξωθεῖ τὴν ἀπώλειαν σωζόμενος. Ἀνὴρ ἄφρων ὀρύσσει ἑαυτῷ κακά. [ξοδ. φ. β.] Οἱ ὀρύσσοντες τὰς Γραφὰς ἑτερόδοξοι οὐκ ἐπὶ τῷ μαργαρίτας εὑρεῖν, ἀλλὰ παραφθεῖραι καὶ παγίδα στῆσαι, θησαυρίζουσι πῦρ,","english":"Or also the unrebuked wickedness. The heart of the wise will understand the things from his own mouth. For he speaks foreknowing; for the prophets also knew what they spoke, and not being in ecstasy, as the Phrygians say. For if God is light, clearly being enlightened they saw things to come. Honeycombs of honey, good words. A honeycomb because of the readiness and the quality; for they have the sweetness from the truth healing souls; for the intelligible honey heals the soul; but otherwise also the one gentle in words, pleasant to all. A man in labors labors for himself, etc. That is, he imposes necessity upon himself so as to perish. For in many places labor is such. But it seems to me that he means wickedness, as it were: that he is wicked to himself; or instead of, the one subjecting the passions, toils for himself and not for another, and thrusts out destruction while being saved. A foolish man digs up evils for himself. Those who dig into the Scriptures, the heterodox, not for the purpose of finding pearls, but to corrupt and set a snare, treasure up fire,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":49,"ref":"p49","source":"τὴν ἐγκρύφιον κακίαν εἰς φανερὸν ἄγοντες. Οἱ τοιοῦτοι μικρὸν ἡγούμενοι τὸ ἑαυτοὺς μόνους εἶναι κακοὺς, τὴν οἰκείαν κακίαν εἰς τοὺς πολλοὺς ἄγουσιν. Ἀνὴρ σκολιὸς καὶ ἄλλους τοιούτους ἐπειγόμενος ποιεῖν· διὸ καὶ εἰς ἄγγελον φωτὸς μετασχηματίζεται· ἢ σκολιὸν ἄνδρα ἔοικε λέγειν τὸν διάβολον, ὃς τοὺς ἀγαθοὺς τῆς ψυχῆς λογισμοὺς χωρίζει. Καὶ λαμπτῆρα δόλου πυρσεύει κακοῖς, καὶ διαχωρίζει φίλους. Λαμπτῆρα δὲ δόλου τοὺς δαίμονας λέγει, διδασκομένους παρ' αὐτοῦ διαχωρίζειν φίλους, τοὺς διὰ τῆς γνώσεως ἀλλήλοις συναπτομένους ἁγίους· ἥτις πέφυκε συνάπτειν αὐτοὺς καὶ τοῖς ἀγγέλοις. Ἀνὴρ σκολιός. [ιβιδ.] Ὁ μέντοι διεστραμμένος, οὐ πολλοῦ δεῖται πόνου πρὸς τὸ τὴν ἀπώλειαν ἐφελκύσασθαι. Ἀρκεῖ γὰρ αὐτῷ πρὸς τοῦτο καὶ λόγος βλάσφημος εἷς· εἴη δὲ σκολιὸς ὁ στρεβλὸς, πλείους ἔχων κάμπας. Ἀνὴρ παράνομος ἀποπειρᾶται φίλων. [ξοδ. φ. α.] Ἐσχάτη παρανομία τὸ ἀποπειρᾶσθαι καὶ δι' ἀπάτης κλέπτειν τὸν πλησίον. Ἢ ὁ φιλίαν παράνομον καὶ ἐσχηματισμένην ἔχων ἀπάγει δι' ἀπάτης, ἐπὶ μὲν τῶν αἰσθητῶν, εἰς ἀνοδίαν· ἐπὶ δὲ νοητῶν, εἰς ἀπορίαν θεωρημάτων. Στηρίζων ὀφθαλμοὺς αὐτοῦ, λογίζεται διεστραμμένα. Οἷον στηρίσας ἐπὶ κακὰ τὸν ἴδιον νοῦν, καὶ τοιαύτην ἕξιν ἀναλαβὼν, οὐδὲν ὀρθὸν ἐπιλογίζεται· πρὸς δὲ ὁμοίαν ἐνέργειαν προφέρει λόγους τοὺς λογισμοὺς, φυσικὴν εἶναι λέγει τὴν ἡδονὴν, καὶ δεῖν ἡμᾶς ἀκολουθῆσαι τῇ φύσει. Στηρίζων δὲ ὀφθαλμοὺς, τὸ διορατικὸν ἀκονήσας εἰς τὸ κακὸν, λέγει. Φυσικὴ ἡ ἡδονή. Χρηστέον αὐτῇ ἐκ Θεοῦ τὰ χρήματα, ἀπολαυστέον αὐτῶν. Στέφανος καυχήσεως γῆρας. [ξοδ. φ. β.] Εἰκότως·","english":"Bringing hidden wickedness into the open. Such people, thinking it a small thing to be wicked only to themselves, lead their own wickedness to the many. A crooked man is eager to make others such as well; therefore he also transforms himself into an angel of light; or it seems to call the devil a crooked man, who separates the good thoughts of the soul. And he kindles a torch of deceit for evils, and separates friends. He calls the demons a torch of deceit, taught by him to separate friends, the saints who are joined to one another through knowledge, which is naturally suited to join them also to the angels. A crooked man. [ibid.] But the perverted man needs no great labor to draw destruction upon himself. For a single blasphemous word is enough for him for this; and let the crooked man be the twisted one, having more bends. A lawless man makes trial of friends. [Exod. 16:1.] The last lawlessness is to make trial and to steal one's neighbor through deceit. Or he who has a lawless and feigned friendship leads astray through deceit, in the case of sensible things, into pathlessness; and in the case of intelligible things, into aporia of contemplations. Fixing his eyes, he devises crooked things. As if having fixed his own mind on evils, and having taken up such a habit, he devises nothing upright; but for a similar activity he brings forth words as thoughts, saying that pleasure is natural, and that we ought to follow nature. And fixing his eyes, having sharpened his power of sight toward evil, he says. Pleasure is natural. One must use wealth from God, one must enjoy it. Old age is a crown of boasting. [Exod. 16:2.] Reasonably;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":50,"ref":"p50","source":"οὐ γὰρ τῆς φύσεως ἦν τὸ πρᾶγμα, ἀλλὰ κατόρθωμα. Κρείσσων ἀνὴρ μακρόθυμος ἰσχυροῦ. Οὐδὲν γὰρ οὕτως ἰσχυρὸν, ὡς μακροθυμία· παρ' οὐδενὸς οὐδὲν πάσχει δεινόν· ἀπαθής ἐστι τὴν ψυχήν. Καίτοι νομίζουσί τινες ἐν πολέμοις, ὀργῆς δεῖν, τότε δὲ μάλιστα δεῖ κρατεῖν τῶν παθῶν. Οὐ χερσὶ γὰρ μόνον, ἀλλὰ καὶ σοφίᾳ τὸ πλέον ἀνύεται. Ἢ οὕτως· Ὁ στρατηγὸς πόλιν ἑλὼν, ἅρπαγμα διέθηκεν ὡς ἠβουλήθη· ὁ δὲ τῶν παθῶν ἡνίοχος, ὑποτάττει ταῦτα, ἐφ' ὅσον ἐστὶν ἐν ζωῇ. Εἰς κόλπους ἐπέρχεται πάντα τοῖς ἀδίκοις. Κόλπον τὸ ἡγεμονικόν φησιν ἡ Γραφή· ὡς τό· Ἡ προσευχή μου εἰς κόλπον μου ἀποστραφήσεται. Ἐξ οὗ γὰρ ἡ κίνησις, εἰς αὐτὸ καὶ ἡ τιμωρία· εἰ δὲ ἔστι καὶ κόλπος ψεκτὸς, τὴν ἀγνωσίαν δηλοῖ.\n\nΚΕΦΑΛ. ΙΖʹ.\n\nΚρείσσων ψωμὸς μεθ' ἡδονῆς ἐν εἰρήνῃ, κ. τ. λ. Τοῦ ἄνωθεν ἄρτου μερικὴ γνῶσις ἀμείνων, εἰρήνην παρέχουσα μετὰ τέρψεως, ἢ τὸ πλουτεῖν ἐν γνώσει ψευδωνύμων δογμάτων. Οἰκέτης νοήμων κρατήσει δεσποτῶν ἀφρόνων. Ἢ τοῦτό φησιν, ὅτι καὶ αὐτὸς μεταξὺ τῶν ἀδελφῶν ἔσται, καὶ ὡς ἀδελφός. Ἢ ὅτι ὡς πατὴρ αὐτῶν δυνήσεται εἶναι δεσπόζων, οὐχ ὡς δεσπότης μόνον. Ἢ ἐπὶ τοῦ ἐξ ἐθνῶν λαοῦ, ὡς δοῦλος ὢν, Χριστὸς γὰρ αὐτὸν ἐξηγόρασε, τῶν εὐγενῶν καὶ δεσποτῶν Ἰουδαίων ἐκράτησεν. Ὥσπερ δοκιμάζεται ἐν καμίνῳ ἄργυρος καὶ χρυσός. [ξοδ. φ. β.] Δι' ἀρετῆς ἀνάδειξιν, οἱ δίκαιοι προσομιλοῦσι τοῖς λυπηροῖς, καὶ διὰ κάθαρσιν τελείαν. Κακὸς ὑπακούει γλώσσης παρανόμων. Οὐκ ἄρα τὸ φθέγξασθαι, ἀλλὰ καὶ τὸ ὑπακούειν, παρανομίας καὶ πονηρίας ἐσχάτης. Ὁ καταγελῶν πτωχοῦ, παροξύνει τὸν ποιήσαντα αὐτόν. [ιβιδ.] Τίνος ἕνεκεν;","english":"For the matter was not of nature, but an achievement. A man slow to anger is better than a strong man. For nothing is so strong as patience; from no one does it suffer anything terrible; it is passionless in its soul. And yet some think that in wars anger is needed, but then especially must one master the passions. For not by hands alone, but also by wisdom the greater part is accomplished. Or thus: The general who has taken a city has disposed the plunder as he wished; but the charioteer of the passions subdues them, as long as he is in life. Into the bosoms of the unjust all things come. The Scripture calls the governing faculty the bosom; as in: My prayer shall return into my bosom. For from where the motion is, to that same place is the punishment also; but if there is also a blameworthy bosom, it signifies ignorance.\n\nCHAPTER 17.\n\nBetter is a morsel with pleasure in peace, etc. A partial knowledge of the bread from above is better, providing peace with delight, than to be rich in the knowledge of falsely named doctrines. A wise servant shall rule over foolish masters. Or he says this, that he himself will be among the brothers, and as a brother. Or that as a father he will be able to be, ruling over them, not only as a master. Or concerning the people from the Gentiles, that being a servant—for Christ redeemed him—he ruled over the well-born and masters, the Jews. As silver and gold are tested in a furnace. [Exod. 2] Through the demonstration of virtue, the righteous associate with grievous things, and through complete purification. A wicked man obeys the tongue of the lawless. Not then the speaking only, but also the obeying, is of lawlessness and the utmost wickedness. He who mocks the poor provokes his Maker. [ibid.] For what reason?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":51,"ref":"p51","source":"Ὅτι ὁ Θεὸς ἐποίησε πτωχὸν αὐτόν. Τίς δὲ οὕτως ὠμὸς, τίς οὕτως ἀπάνθρωπος, ὃς ἡνίκα κάμπτεσθαι δέει, τότε γελᾷν; Ἄρα καὶ αὐτὸς ὑπεύθυνός ἐστι τῇ τιμωρίᾳ· καί τοι ἀπόλλυται ὡς εἰς τὴν τοῦ Θεοῦ μεγάλην καὶ σοφὴν διοίκησιν ἁμαρτάνων. Ὁ δὲ ἐπιχαίρων ἀπολλυμένῳ, οὐκ ἀθωωθήσεται. Εἴτε τῷ ἐκπεσόντι θείας\n\nγνώσεως, εἴτε τῷ ἀποθνήσκοντι. Στέφανος γερόντων τέκνα τέκνων. Πάλιν τὰ φυσικὰ δεικνὺς, ὅτι ἀρετῆς ἐστι τῶν πατέρων τοῦτο, οὐχ ἁπλῶς τὰ τέκνα, ἀλλὰ τὰ χρηστά. Τοῦ πιστοῦ ὅλος ὁ κόσμος τῶν χρημάτων· τοῦ δὲ ἀπίστου, οὐδὲ ὀβολός. Ὁ πιστὸς μὴ σπεύδων ἐπὶ τὰ αἰσθητὰ, ὡς πάντα ἔχων ἐστίν· ὁ δὲ περὶ ταῦτα σπεύδων, ὡς μηδὲν ἔχων ἐστίν. Μισθὸς χαρίτων, ἡ παιδεία τοῖς χρωμένοις. [ξοδ. φ. β.] Ἡ ἠθικὴ παίδευσις, μισθὸς ἀρετῶν· τοῦτο γὰρ τῶν χαρίτων. Ὁ τοίνυν κατορθῶν τὰς ἀρετὰς ἤθει πεπαιδευμένῳ, αὐτὴν ἕξει τέλος τὴν παίδευσιν. Ἢ ὁ προῃρημένος τὴν ἀρετὴν, μισθὸν καὶ χάριν ἐκ Θεοῦ, τὴν τούτων ἔχει κατόρθωσιν. Ὅπου γὰρ ἡ ἐπιστροφὴ αὐτῆς, ἐκεῖ καὶ ἡ εὐωδία. Ὃς κρύπτει ἀδικήματα, ζητεῖ φιλίαν. Τὸ φιλίαν ποιοῦν ἐστι, τὸ μὴ ἐκπομπεύειν ἡμᾶς μηδὲ δημοσιεύειν τὰ ἁμαρτήματα. Ὁ γὰρ διὰ τῶν ἀρετῶν κρύπτων τὰς κακίας, φίλος γίνεται Θεῷ. Ἐπειδὴ γὰρ ἀνθρώπους ὄντας οὐκ ἔνι μὴ ἁμαρτάνειν, ἑτέραν ὁδὸν ἔδωκε δι' ἧς τὰ ἁμαρτήματα λύσομεν, καὶ τὴν ἀπ' αὐτῶν ἀναιρήσομεν βλάβην. Ἢ διὰ μετανοίας ὁ κρύψας τὰ ἄδικα, ζητεῖ φιλίαν τὴν πρὸς τὸν Θεόν. Ἵνα τί ὑπῆρξε χρήματα ἄφρονι; [ξοδ. φ. β.] Οὐκ ἄρα καλὸν ὁ πλοῦτος, σοφίας μὴ οὔσης· ὥσπερ εἴ τις ἵππον ἔχων, ἡνιοχεύειν οὐκ ἐπιστάμενος.","english":"Because God made him poor. But who is so cruel, who is so inhuman, as to laugh when he ought to be bowed down with fear? Surely he himself is liable to punishment; and indeed he perishes, as one who sins against God's great and wise governance. But he who rejoices over one who perishes will not be acquitted. Whether it be over one who has fallen from divine knowledge, or over one who is dying. The crown of old men is children's children. Again he shows what is natural, that this is a matter of the fathers' virtue—not simply children, but good children. To the faithful man the whole world of wealth belongs; to the unfaithful, not even an obol. The faithful man, not hastening after things perceived by the senses, is as one who has everything; but the man who hastens after these things is as one who has nothing. The reward of graces is instruction for those who use it. Moral instruction is the reward of virtues; for this is what belongs to the graces. Therefore the man who sets the virtues right by a trained character will have instruction itself as his end. Or the man who has chosen virtue has, as a reward and grace from God, the right accomplishment of these things. For where her turning is, there also is her fragrance. He who hides wrongdoings seeks friendship. What produces friendship is our not parading abroad nor publicizing our sins. For he who hides his evils through the virtues becomes a friend of God. Since it is not possible for men not to sin, he has given another way by which we shall loose our sins and destroy the harm that comes from them. Or through repentance the man who has hidden his unjust deeds seeks friendship with God. Why did wealth come to a fool? Wealth, then, is not good when wisdom is absent; just as if someone had a horse but did not know how to drive it.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":52,"ref":"p52","source":"Τοῦτο δὲ οὐκ ἐγκαλοῦντός ἐστιν, ἀλλ' ἀπάγοντος τῆς σπουδῆς. Τίνος ἕνεκεν σπουδάζεις; δέον ἐκεῖνο πρότερον κτήσασθαι, ὥστε εἰδέναι ὡς δέον αὐτοῖς χρήσασθαι. Ὥσπερ ἄν τις ἰδὼν τινὰ πλοῖον κατασκευάζοντα λέγῃ· Διὰ τί τόδε τὸ πλοῖον; οὐκ ἐγκαλοῦντος ἐστίν. Εἰς πάντα καιρὸν φίλος ὑπαρχέτω σοι. Τουτέστιν οὐκ ἐν εὐφροσύνῃ μόνον ἐπιτήδειος, ἀλλὰ καὶ ἐν θλίψει, καὶ ἐν ἱλαροῖς, καὶ ἐν δυσχερέσι· καὶ τοῦτο μᾶλλον ἢ ἄλλο. Ἢ τοῦτό φησιν· Εἰ ποιεῖς φίλους, τοιούτους ποίησαι, ὡς εἰς πάντα καιρὸν ὑπάρχειν. Ἀδελφοὶ ἐν ἀνάγκαις χρήσιμοι ἔστωσαν· τούτου γὰρ χάριν γεννῶνται. [ξοδ. φ. α.] Οὐκ ἀπὸ τῆς φύσεως δεῖ μόνης τὸν ἀδελφὸν δοκιμάζειν, ἀλλὰ καὶ ἀπὸ τῆς εὐεργεσίας καὶ τῆς διαγωγῆς, καὶ τοῦ παρεστάναι μυριάκις. Διὰ τοῦτο γὰρ γεννῶνται, φησὶν, ἵνα κοινωνήσωσί σοι συμφορᾶς· ὥστε ὁ μὴ τοῦτο ποιῶν, οὐδὲ τῆς προσηγορίας ἐπάξιος. Οἱ τοῦ αὐτοῦ πνεύματος κοινωνοὶ, ἀνάγκαις τοῦ ὁμογενοῦς ἀντιλαμβανέσθωσαν. Ἀνὴρ ἄφρων ἐπικροτεῖ καὶ ἐπιχαίρει ἑαυτῷ· ὡς καὶ ὁ ἐγγυώμενος ἐγγύῃ τὸν ἑαυτοῦ φίλον. [ξοδ. φ. β.] Ὁ ἑτέρῳ ἐπιχαίρων, ἑαυτῷ ἐπιχαίρει· χαλεπώτερον τὸν δικαστὴν ποιεῖ. Καὶ τούτου μειζόνως ὁ ἐγγυώμενος. Ὁρᾶς; Οὐχ ἁπλῶς φησιν, ἀλλὰ τοὺς ἑαυτοῦ φίλους, οὐ τοὺς ἐχθρούς. Τίνος δὲ ἕνεκεν παρακελεύεται; Οὔπω ἦσαν ἱκανοὶ ἀκούειν, ὅτι καὶ τοὺς ἐχθροὺς ἀγαπᾷν δεῖ· ἵν' οὖν μὴ παράβασις ᾖ τοῦ νόμου, ἐν τῇ φιλίᾳ μετρεῖ τὸ πρᾶγμα. Ὁ δὲ σκληροκάρδιος οὐ συναντᾷ ἀγαθοῖς. Διὰ τί; Ὡς μέλλων συσκιάζειν αὐτοῦ τὰ δεινά. Ἀνὴρ εὐμετάβολος γλώσσῃ. Ὥστε κακὸν τὸ μὴ πεπηγέναι, μήδε ἐστηρίχθαι.","english":"This is not the language of one who accuses, but of one who diverts his zeal. For whose sake are you zealous? It was necessary first to acquire that, so as to know how one ought to use them. It is as if someone, seeing a man building a boat, should say, \"Why this boat?\" — this is not the language of one who accuses. Let a friend be yours for every season. That is, not only suitable in gladness, but also in affliction, and in cheerful times, and in difficult ones; and this more than anything else. Or he says this: If you make friends, make them such as to be for every season. Let brothers be useful in necessities; for it is for this that they are born. [Exod. 21:1] One ought not to test a brother from nature alone, but also from beneficence and conduct, and from standing by him ten thousand times. For it is for this, he says, that they are born, that they may share in your misfortune; so that the one who does not do this is not even worthy of the name. Those who share the same spirit, let them take hold of the necessities of their kin. A foolish man claps his hands and rejoices over himself; as also the one who goes surety with a pledge for his own friend. [Exod. 21:2] He who rejoices over another rejoices over himself; he makes the judge harsher. And more greatly than this, the one who goes surety. Do you see? He does not say simply, but his own friends, not his enemies. And for whose sake does he exhort? They were not yet able to hear that one must also love enemies; so that there might not be a transgression of the law, he measures the matter within friendship. But the hard-hearted man does not meet with good things. Why? As one who is about to overshadow his terrors. A man changeable in tongue. So that it is an evil thing not to be fixed, nor to be established.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":53,"ref":"p53","source":"Οὐκ εὐφραίνεται πατὴρ ἐφ' υἱῷ ἀπαιδεύτῳ. Τί οὖν; Οὐχ ὁρῶμεν πολλοὺς εὐφραινομένους; Οὐχί. Οὐκ ἔχει τὸ πρᾶγμα φύσιν. Οὐδὲν ἄρα φύσις, ἀλλ' ἡ σοφία· εἰ γὰρ υἱὸς οὐκ εὐφραίνει, δηλονότι διὰ τὸ μὴ μετέχειν σοφίας, ὁ δὲ φρόνιμος εὐφραίνει, οὐκ ἄρα τῆς φύσεως. Καρδία εὐφραινομένη εὐεκτεῖν ποιεῖ. [ξοδ. φ. β.] Πολλὴν ὑπὲρ τούτου ποιεῖται σπουδήν· καὶ γὰρ τοῦτο κακία, ἡ βαρυθυμία. Λαμβάνοντος δῶρα ἐν κόλπῳ ἀδίκως οὐ κατευοδοῦνται ὁδοί. Ἐν καρδίᾳ νοήματα λαμβάνοντος ἄδικα, οὐ κατευοδοῦνται αἱ ὁδοί. Τὰ γὰρ ἐμπαθῆ καὶ αἴσχιστα νοήματα τὰ παρὰ τῶν δαιμόνων ἡμῖν προσφερόμενα, δῶρα ἐκάλεσε. Πρόσωπον συνετὸν ἀνδρὸς σοφοῦ· οἱ δὲ ὀφθαλμοὶ τοῦ ἄφρονος ἐπ' ἄκρα τῆς γῆς. Ὁρᾷς πῶς ἐκεῖνο δείκνυσι ἐν θυμῷ φυλαττόμενον, τοῦτο δὲ ἐπτοημένον καὶ κεχηνὸς, πάντα περιβλεπόμενον; Ἢ ὅτι ὁ μὲν ὁρᾷ μετὰ συνέσεως, ὁ δὲ μὴ ἀρκούμενος τοῖς ἐν ποσὶ, πανταχοῦ τὴν διάνοιαν ῥέπει ῥεμβόμενος. Οὐ διὰ τοῦτο ἔχομεν ὀφθαλμοὺς, ἵνα πᾶσιν αὐτοὺς τοῖς πονηροῖς","english":"A father does not rejoice in an uneducated son. What then? Do we not see many rejoicing? No. The matter does not have this by nature. Therefore nothing is by nature, but wisdom is; for if a son does not bring joy, it is clearly because he does not partake of wisdom, but the prudent son brings joy, so it is not by nature. A glad heart makes one healthy. [Exod. 6:2?] He makes great earnestness concerning this; for this too is a vice, heaviness of spirit. When one receives gifts in his bosom unjustly, his ways do not prosper. When one receives unjust thoughts in his heart, his ways do not prosper. For the passionate and most shameful thoughts brought to us by the demons he called gifts. The face of a wise man is understanding; but the eyes of a fool are at the ends of the earth. Do you see how he shows that the one is kept in check in his spirit, while the other is frantic and gaping, looking around at everything? Or that the one sees with understanding, while the other, not content with what is at his feet, lets his mind flow everywhere, wandering. We do not have eyes for this purpose, that we should direct them to all the wicked","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":54,"ref":"p54","source":"σώμασιν δεικνύωμεν, ἀλλ' ἵνα αὐτοὺς χαλινώσωμεν, ἵνα αὐτοῖς ὅρον θῶμεν καὶ μέτρον· ἐπ' ἄκρα δὲ γῆς, ἀντὶ τοῦ, ἐν ἄκρᾳ κακίᾳ. Ζημιοῦν ἄνδρα δίκαιον, οὐ καλόν. [ξοδ. φ. β.] Ἐπειδὴ μάλιστα ἐκεῖνοι τοῦτο πάσχουσι· τοῖς δὲ ἄλλοις, δίκαιον οὔ· τὸν δὲ ἄδικον χρὴ ζημιοῦν καὶ σφόδρα. Οὐδὲ ὅσιον ἐπιβουλεύειν δυνάσταις δικαίοις. Ἔστι καὶ δυνάστην εἶναι δίκαιον. Ὃς φείδεται ῥῆμα προέσθαι σκληρὸν, ἐπιγνώμων. [ιβιδ.] Ῥῆμα σκληρὸν ὠνόμασε τὸν λογισμὸν τὸν κινοῦντα τὸν θυμὸν, ἢ λόγον τὸν εἰς τοῦτο κινητικόν. Ἀνοήτῳ ἐπερωτήσαντι σοφίαν, σοφία λογισθήσεται. Ὅταν ἀμαθὴς καὶ ἄπειρος, περὶ σοφῶν λόγων ἐρωτᾷ ἢ πραγμάτων, νομίζεται σοφὸς, κἂν ἀνόητός τις ἐξ ἀμαθίας γένηται· οὐκ ἀρκεῖ τοῦτο εἰς σοφίαν αὐτῷ λογισθῆναι.\n\nΚΕΦΑΛ. ΙΗʹ.\n\nὝδωρ βαθὺ, λόγος ἐν καρδίᾳ ἀνδρός· ποταμὸς δὲ ἀναπηδῶν, πηγὴ ζωῆς. [ξοδ. φ. α.] Τὸ βαθὺ, ἀντὶ τοῦ, πολύ· καὶ δύναται πολλάκις καὶ ποταμοὺς ἀνενεγκεῖν ἀνθ' ἑνός· ἢ τοῦτό φησιν, ὅτι φυλάττει ἑαυτὸν καὶ ἐν βάθει κατέχει. Ὡς γὰρ ἄμετρον ὕδωρ, οὕτως ἐν καρδίᾳ ἀνδρὸς τοῦ κατὰ Θεὸν λόγος ἀκατάληπτος. Λόγον δὲ νῦν, τὴν γνῶσίν φησιν. Ὁ γὰρ τοιοῦτος τοὺς Ἰησοῦ λόγους ἀκούει, οὗ ἐν τῇ καρδίᾳ γίνεται πηγὴ ὕδατος ἁλλομένου. Ἀναπηδῶν δὲ ἀντὶ τοῦ ἀνομβρῶν, ἄρδων τὰ ὑποκείμενα, καὶ εἰς καρποφορίαν προκαλούμενος. Θαυμάσαι πρόσωπον ἀσεβοῦς, οὐ καλόν. [ξοδ. φ. 77. β.] Κἂν ἐν ἀξιώματι ᾖ, κἂν πιθανότητι λόγων κρύπτῃ τὸ δίκαιον. Θαυμάζει πρόσωπον ἀσεβοῦς, καὶ ὁ τὴν ἐνυπάρχουσαν τῷ διαβόλῳ κακίαν ἀποδεχόμενος. Χείλη ἄφρονος ἄγουσιν αὐτὸν εἰς κακά·","english":"We show it by our bodies, but so that we may bridle them, so that we may set a boundary and measure for them; and \"at the end of the earth\" means in the extremity of wickedness. To harm a righteous man is not good. [Exod. 16:2?] Since especially those suffer this; but for others, it is not just; but the unjust one must be harmed, and greatly. Nor is it pious to plot against righteous rulers. It is possible also for a ruler to be righteous. He who refrains from uttering a harsh word is understanding. [1 Kings 2:?] He called a harsh word the reasoning that stirs up anger, or the speech that is provocative to this. To a foolish man who has asked wisdom, it shall be reckoned as wisdom. When an unlearned and inexperienced man asks about wise words or matters, he is thought wise, even if someone becomes foolish from lack of learning; this is not sufficient for it to be reckoned wisdom to him.\n\nCHAPTER 18.\n\nDeep water is the word in a man's heart; but a leaping river is a fountain of life. [Exod. 16:1?] \"Deep\" means \"much\"; and it can often bring forth rivers instead of one; or he says this, that he guards himself and holds it in the depth. For as water is measureless, so in the heart of a man the word according to God is incomprehensible. And by \"word\" now he means the knowledge. For such a man hears the words of Jesus, in whose heart there becomes a fountain of water leaping up. And \"leaping\" means \"raining down,\" watering the things that lie beneath, and calling them forth to fruitfulness. To admire the face of an ungodly man is not good. [Exod. 16:77?] Even if he is in office, even if by persuasiveness of words he conceals what is just. He admires the face of an ungodly man who also accepts the wickedness that dwells in the devil. The lips of a fool lead him into evils;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":55,"ref":"p55","source":"τὸ δὲ στόμα αὐτοῦ τὸ θρασὺ, θάνατον ἐπικαλεῖται. [ιβιδ.] Λογισμοὶ ἄφρονος, καὶ λόγοι ἄγουσιν αὐτὸν εἰς κακὰ ψυχῆς τε καὶ σώματος. Εἰ δὲ ὁ θάνατος γεννᾶται ἀπὸ θρασύτητος, ἄρα ὁ θάνατος χωρίζει ψυχὴν ἀπὸ τῆς ὄντως ζωῆς. Ἡ γὰρ θρασύτης ἡμᾶς ὄντως χωρίζει ἀπὸ τοῦ εἰπόντος, ἐγώ εἰμι ἡ ζωή· καὶ ὥσπερ ἐκ τῆς θρασύτητος γεννᾶται ὁ θάνατος, οὕτως ἐκ τῆς πραΰτητος ἡ ζωή. Ἀντίκειται γὰρ τῇ θρασύτητι ἡ πραΰτης. Ὀκνηροὺς καταβάλλει φόβος· ψυχαὶ δὲ ἀνδρογύνων πεινάσουσιν. Τῶν ὀκνηρῶν καὶ ἀνάνδρων· ψυχαὶ δὲ ἀνδρογύνων τῶν ἐκκεχυμένων, τῶν μαλακῶν. Ὁ μὴ ἰώμενος αὑτὸν ἐν τοῖς ἔργοις αὐτοῦ, κ. τ. λ. Ὁ μὴ ἰώμενος ἑαυτὸν ἐκ τῶν ἁμαρτιῶν αὑτοῦ ἐν τοῖς ἔργοις τοῖς παρὰ Χριστοῦ δοθεῖσιν αὐτῷ, ἀδελφός ἐστι τοῦ διαβόλου τοῦ γινώσκοντος τὰς κολάσεις καὶ λυμαινομένου ἑαυτὸν εἰς αὐτάς. Καὶ ὁ Παῦλός φησίν· Ἐὰν οὖν τις ἐκκαθάρῃ ἑαυτὸν, ἔσται σκεῦος χρήσιμον τῷ Δεσπότῃ. Ἐκ μεγαλωσύνης ἰσχύος φανερὸν τὸ ὄνομα Κυρίου, κ. τ. λ. Τουτέστι δήλη αὐτοῦ ἡ γνῶσις.","english":"But his bold mouth calls upon death. [Prov 12:16?] The thoughts of a fool, and his words, lead him into evils of soul and body. And if death is born from boldness, then death separates the soul from the true life. For boldness truly separates us from the one who said, \"I am the life\"; and just as death is born from boldness, so life is born from gentleness. For gentleness is set in opposition to boldness. Fear casts down the sluggish; but the souls of effeminate men shall hunger. Of the sluggish and cowardly; but the souls of effeminate men, of the dissolute, of the soft. He who does not heal himself in his works, etc. He who does not heal himself from his own sins in the works given to him by Christ is a brother of the devil, who knows his punishments and ruins himself unto them. And Paul says: \"If therefore anyone purifies himself, he will be a vessel useful to the Master.\" From the greatness of strength the name of the Lord is manifest, etc. That is, his knowledge is evident.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":56,"ref":"p56","source":"Οὐ χρεία διδασκαλίας, φανερὸν τὸ ὄνομα Κυρίου, τοῦ Θεοῦ ἡ δύναμις. Καὶ δῆλον κἀντεῦθεν, ἐκ τοῦ τοὺς προστρέχοντας αὐτῷ ὑψοῦν. Ὕπαρξις πλουσίου ἀνδρὸς, πόλις ἰσχυρά. [ξοδ. φ. β.] Ὃ λέγει, τοιοῦτον ἔστιν· Οὐκ ἀρκεῖ ὁ πλοῦτος αὐτοῦ καθ' ἑαυτὸν σῶσαι τὸν ἔχοντα, ἀλλὰ δεῖ πόλεως ἰσχυρᾶς καὶ δόξαν ἐχούσης· ἐν γὰρ ἀσφαλείᾳ καθίστησι καὶ ἡ δόξα. Ἢ οὕτως· Ἡ ὕπαρξις τῶν δικαίων, καὶ πᾶς ὁ θησαυρὸς αὐτῶν, ἡ ἄνω Ἱερουσαλήμ· ἐκεῖ γὰρ θησαυρίζουσι τὰ νῦν ἔργα αὐτῶν. Πρὸ συντριβῆς ὑψοῦται καρδία ἀνδρός. Ὁρᾷς πῶς ἡ δόξα φορτικὸν, καὶ καλὸν ἡ συντριβή; Ὥσπερ, φησὶ, τῇ ὑπερηφανίᾳ ἕπεται ἡ συντριβὴ, οὕτω τῇ ταπεινώσει δόξα· οὐ δυνατὸν γὰρ πεσεῖν τὸν μὴ ὑψηλοφρονήσαντα· ἐπεὶ πᾶς ὁ ὑψῶν ἑαυτὸν ταπεινωθήσεται. Θυμὸν ἀνδρὸς πραΰνει θεράπων φρόνιμος· ὀλιγόψυχον δὲ ἄνδρα τίς ὑποίσει; Τοῦτό φησιν, ὅτι θυμοῦ χεί\n\nρων ἡ ὀλιγοψυχία. Ἐκεῖνον γὰρ καὶ οἰκέτης, ὁ παῤῥησίαν οὐκ ἔχων ἐξουσίας, δύναται παραμυθήσασθαι· τοῦτον δὲ οὐχί. Ἢ ὥσπερ πάρδαλις ἀπορουμένη λέγεται ὁ Κύριος πρὸς τοὺς ἁμαρτάνοντας, καὶ πέτρα σκανδάλου πρὸς τοὺς ἀπιστοῦντας, οὕτως καὶ ὀλιγόψυχος ἐπὶ τοῖς πλημμελοῦσιν. Δόμα ἀνθρώπου ἐμπλατύνει αὐτόν. [ξοδ. φ. α.] Ὅτι ἐὰν καὶ οὗτος ἱλαρὸς ᾖ πρὸς τὸ διδόναι, καὶ ἐκεῖνος μὴ πρόχειρος ᾖ πρὸς τὸ λαβεῖν, οὐδὲν ἔσται δεινόν. Ἢ, οὐ στενοχωρηθήσεται ὁ διδοὺς πένησιν, ὡς εἷς δὲ τῶν δυναστῶν ἔσται. Δίκαιος ἑαυτοῦ κατήγορος ἐν πρωτολογίᾳ. Προήρπασεν, φησὶν, αὑτοῦ τὴν πρᾶξιν, ᾠκειώσατο τὸν δικαστήν· οὐδὲν γὰρ οὕτως ὡς ἄρνησις παροξύνειν εἴωθεν. Οὐ μετὰ τοῦ αὐτοῦ σχήματος ἐρεῖ.","english":"There is no need of teaching; the name of the Lord is manifest, the power of God. And this is clear from the fact that those who run to him exalt him. The substance of a rich man is a strong city. [Exod. 16:2?] What he says is of this sort: his wealth is not sufficient by itself to save the one who possesses it, but there is need of a strong city that also has glory; for glory too establishes one in safety. Or thus: the substance of the righteous, and all their treasure, is the Jerusalem above; for there they store up their present works. Before crushing a man's heart is exalted. Do you see how glory is burdensome, and crushing is good? Just as, he says, crushing follows upon pride, so glory follows upon humility; for it is impossible for one who has not been high-minded to fall, since everyone who exalts himself will be humbled. A prudent servant calms a man's anger; but who will endure a fainthearted man? He says this, that faintheartedness is worse than anger. For that man even a household servant, who has no boldness of authority, can soothe; but this man, no. Or just as the Lord is said to be a panther at a loss before those who sin, and a rock of stumbling before those who disbelieve, so also is he fainthearted toward those who transgress. A man's gift widens him. [Exod. 16:1?] That if this one too is cheerful in giving, and that one is not ready to receive, there will be nothing terrible. Or, he who gives to the poor will not be constrained, but will be as one of the mighty. A righteous man is his own accuser in his first plea. He has snatched away his own action beforehand, he says; he has made the judge his own; for nothing is so accustomed to provoke as denial. He will not speak with the same demeanor.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":57,"ref":"p57","source":"Ὥστε καὶ τῷ προφθάσαι ὁμολογῆσαι, καὶ τῷ μετὰ τοῦ οἰκείου συνειδότος αὐτὰ ἀπαγγεῖλαι, ᾠκειώσατο. Ἀντιλογίας παύει κλῆρος, ἐν δὲ δυνάσταις ὁρίζει πράγματα. Ἢ τοῦτο φησίν· Καὶ ἐν αὐτοῖς τοῖς δυνάσταις ἰσχὺν ἔχει τὰ χρήματα. Τοῦτο γὰρ κλῆρος. Ἢ ὅτι καὶ οἱ ἄρχοντες οὐκ ἔχοντες τὸν δικάζοντα, κλήρῳ πείθονται τῷ διακληροῦντι αὐτοῖς τὰ πατρῷα· καὶ τὴν προσδοκωμένην δὲ ἀντιλογίαν ὁ Ματθαίου κλῆρος ἔπαυσε, καὶ δυνατοῖς ἐπέταξε τοῖς ἀποστόλοις. Ἀδελφὸς ὑπὸ ἀδελφοῦ βοηθούμενος, ὡς πόλις ἰσχυρὰ καὶ ὑψηλή· ἰσχύει δὲ ὥσπερ τεθεμελιωμένον βασίλειον. [ξοδ. φ. β.] Ὁμοφρονοῦντες οἱ Χριστοῦ μαθηταὶ, ἀδελφοὶ ἦσαν, καὶ ὡς μυρίοις ἕρκεσιν ἠσφαλισμένον βασίλειον ὀχυροὶ ἦσαν· εἷς ὑφ' ἑνὸς βοηθούμενος· ἦσαν γὰρ ὁμοφροσύνη· καὶ τὸ ἕνα ὑφ' ἑνὸς βοηθεῖσθαι, ὀχυρωτέρους αὐτοὺς ἀπεργάζεται. Ἀπὸ καρπῶν στόματος ἀνὴρ ἐμπίμπλησι κοιλίαν. Λόγων αἰσθητῶν μὴ πληρούντων κοιλίαν, ἀνάγκη τῶν πνευματικῶν τροφῶν τὸ δοχεῖον νοεῖν· ἣν οὐκ ἄνθρωπος ἁπλῶς, ἀλλ' ἀνὴρ πληροῖ. Θάνατος καὶ ζωὴ ἐν χειρὶ γλώσσης. Θάνατος δὲ γλώσσης, ὅτε φθέγγεται τὰ κακὰ, ἀφιεῖσα τὸν τοῦ Θεοῦ νόμον, ζωὴ δὲ πάλιν ὅτε ὀρθὰ προφέρει τὰ δόγματα.","english":"So that by having confessed beforehand, and by having reported these things with his own conscience, he made him his own. A lot puts an end to disputing, and among the mighty it settles matters. Or this is what he means: Even among the mighty themselves, wealth has strength. For this is a lot. Or that even rulers, when they have no one to judge, are persuaded by the lot that allots to them their ancestral possessions; and the disputing that was expected, the lot of Matthias put an end to, and he appointed the apostles to the mighty. A brother helped by a brother is like a strong and lofty city; and it is strong like a kingdom that has been founded. [Exod. 16:2?] The disciples of Christ, being of one mind, were brothers, and as a kingdom fortified with ten thousand walls they were secure; one helped by one; for they were of one mind; and the fact that one is helped by one makes them more secure. From the fruits of the mouth a man fills his belly. Since sensible words do not fill the belly, it is necessary to understand the receptacle of spiritual foods; which not just any man, but a man fills. Death and life are in the hand of the tongue. Death of the tongue is when it utters evil things, forsaking the law of God, and life again when it brings forth right doctrines.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":58,"ref":"p58","source":"ΚΕΦΑΛ. ΙΘʹ.\n\nΠλοῦτος προστίθησι φίλους πολλούς. [ξοδ. φ. 80. β.] Ἢ πλούσιον ἐνταῦθα τὸν συνετόν φησι, πένητα δὲ τὸν ἐναντίον. Ἢ εἰ μὴ τοῦτο, συμβαῖνον πρᾶγμα λέγει οὐκ ἐπαινῶν, οὐδὲ ἀποδεχόμενος, ἀλλ' ἀρκούμενος τῇ κατηγορίᾳ ταύτῃ, ὡς αὐτόθεν ὄντος δήλου. Πολλοὶ θεραπεύουσι πρόσωπα βασιλέων. Ἐνταῦθα παιδεύει, καὶ ἀπάγει τοὺς θεραπευομένους μὴ θεραπεύεσθαι ὑπὸ πονηρῶν. Ὄνειδος δὲ ἐπ' αὐτῷ ἔσται, φησί· κἂν χρήματα δῷ, μόνον θεραπεύει· κἂν ἀργύριον ἐπιδῷ, ἐπονείδιστος ἔσται. Πᾶς ὃς ἀδελφὸν πτωχὸν μισεῖ, καὶ φιλίας μακρὰν ἔσται. Εἰ γὰρ ἔνθα ἡ φύσις ἐκέλευσεν οὐ πείθεται, πολλῷ μᾶλλον ἐπ' ἄλλων μακρὰν φιλίας. Ὃς δὲ ἐρεθίσει λόγους, οὐ σωθήσεται. [ξοδ. φ. α.] Οἱ ἐμπαθεῖς λογισμοὶ ἐρεθίζουσι τὴν ψυχὴν πρὸς πᾶν εἶδος κακίας, τοῦ μὴ σωθῆναι τὸν ἄνθρωπον. Ὁ κτώμενος φρόνησιν, ἀγαπᾷ ἑαυτόν. Ὁ κτώμενος φρόνησιν, ἀγαπᾶσθαι ἑαυτὸν ποιεῖ ὑπὸ Θεοῦ καὶ τῶν ἀγγέλων. Ὃς δὲ φυλάσσει εἰς τέλος τὴν φρόνησιν, εὑρήσει ἀγαθὰ, ἃ ὀφθαλμὸς οὐκ εἶδεν, καὶ οὖς οὐκ ἤκουσε, καὶ ἐπὶ καρδίαν ἀνθρώπου οὐκ ἀνέβη, ἃ ἡτοίμασεν ὁ Θεὸς τοῖς ἀγαπῶσιν αὐτόν· καθά φησι Παῦλος. Οὐδεὶς γὰρ ἐγκληθήσεται ἀγαθὸς, μὴ εὑρὼν ταῦτα ἀγαθά. Ἐλεήμων ἀνὴρ, μακρόθυμος, τὸ δὲ καύχημα αὐτοῦ ἐπέρχεται παρανόμοις. [ξοδ. φ. β.] Ἢ τοῦτό φησιν, ὅτι μακροθυμοῦντος, καυχῶνται οἱ παράνομοι· ἢ ὅτι καθ' ἑαυτῶν καυχῶνται οὗτοι· οὐδενὸς γὰρ ἑτέρου ἔστιν κατακαυχᾶσθαι, ἢ τῶν παρανόμων τοῦ μακροθύμου. Τῷ θέλειν γὰρ παράκειται ἐνεργεῖν. Οὐχ ἁγναὶ εὐχαὶ ἀπὸ μισθώματος ἑταίρας. [ιβιδ.] Ἀπὸ κακῆς αἰτίας οὐ δέχεται προσφορά·","english":"CHAPTER 19.\n\nWealth adds many friends. Or here he calls the prudent man wealthy, and the opposite man poor. Or, if not this, he states a thing that happens, not praising it nor approving it, but being satisfied with this accusation, as being clear from the thing itself. Many court the persons of kings. Here he teaches and leads away those who are courted, that they not be courted by wicked men. And it shall be a reproach to him, he says: even if he gives money, he only courts; even if he hands over silver, he shall be reproachful. Everyone who hates a poor brother shall also be far from friendship. For if where nature commanded he does not obey, much more in the case of others shall he be far from friendship. But he who provokes words shall not be saved. The passionate reasonings provoke the soul to every form of wickedness, so that the man is not saved. He who acquires prudence loves himself. He who acquires prudence makes himself to be loved by God and the angels. But he who keeps prudence to the end shall find good things, which eye has not seen, and ear has not heard, and which have not ascended upon the heart of man, which God has prepared for those who love him, as Paul says. For no one will be charged as good who has not found these good things. A merciful man is long-suffering, but his boasting comes upon the lawless. Or he says this, that while he is long-suffering, the lawless boast; or that these boast against themselves; for it is possible to boast over nothing else than the lawless, over the long-suffering man. For to will lies close to acting. Unholy are prayers from the wage of a harlot. From a bad cause he does not accept the offering.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":59,"ref":"p59","source":"καὶ ψυχῆς ἀκαθάρτου ἡ κατάστασις,\n\nἀπρόσδεκτος· Παρὰ Κυρίου ἁρμόζεται γυνὴ ἀνδρί. [ξοδ. φ. α.] Ἢ τοῦτό φησιν, ὅτι τοῦ Θεοῦ ἐστι τὸ καταστῆσαι τὸν γάμον· πολλῷ γὰρ μεῖζον τοῦτο ἐκείνου, χρημάτων λέγω· ἢ αὐτὸν τὸν γάμον φησὶ καὶ τὸ πρᾶγμα, ἢ μέγα δεῖξαι βουλόμενος τὸ γυναικὸς ἐπιτυχεῖν ἀγαθῆς. Ὃς φυλάσσει ἐντολήν. Ἐπειδὴ ἐπὶ μαρτύρων οὐρανοῦ καὶ γῆς ἐδόθησαν αἱ ἐντολαὶ, λέγονται μαρτύρια. Διὸ καὶ ὁ δεξάμενος αὐτὰ νοῦς, ὀνομάζεται μάρτυς, ὅστις ψευσάμενος αὐτὰ, οὐκ ἀτιμώρητος ἔσται. Δανείζει Θεῷ ὁ ἐλεῶν πτωχόν. [ιβιδ.] Κἂν γὰρ μὴ εὐθέως ἀπολάβῃς, μὴ θορυβοῦ.\n\nὍσον ἀναβάλλεται, τοσοῦτον τὸν τόκον αὔξει· κατὰ δὲ τὸ δόμα αὐτοῦ, οἷον ἐὰν πολὺ ᾖ, πολύ· ἐὰν ὀλίγον, ὀλίγον. Τὸ δὲ πολὺ καὶ ὀλίγον, οὐ τῷ μέτρῳ τῶν διδομένων ὁρίζεται. Ἢ Θεῷ δανείζει ὡς οἰκειουμένου Θεοῦ τὰ εἰς ἐκεῖνον διδόμενα. Κατὰ δὲ τὸ δόμα, οἷον κατὰ τὴν διάθεσιν τοῦ μὴ ἐκ λύπης ἢ ἐξ ἀνάγκης· οὐ γὰρ τὰ διδόμενα, ἀλλὰ τὴν διάθεσιν· Κακόφρων ἀνὴρ πολλὰ ζημιωθήσεται. Ζημιωθήσεται αἴσθησιν καὶ γνῶσιν. Ὁ δὲ τῆς κακίας ἑτέροις μεταδιδοὺς, καὶ τὴν φυσικὴν παρὰ Θεοῦ ἔννοιαν ζημιωθῇ, εἰς ἀλογίαν καταπεσών. Ἄκουε, υἱὲ, παιδείαν πατρός σου, ἵνα σοφὸς γένῃ ἐπ' ἐσχάτων σου. [ξοδ. φ. β.] Πατέρα ἐνταῦθα τὸν Θεόν φησι· παιδείαν δὲ τὴν πρὸς τὰς ἐντολὰς αὐτοῦ πολιτείαν καὶ ἐπίγνωσιν δηλοῖ. Τὸ δὲ, ἐπ' ἐσχάτων, οὐ τὸν χρόνον σημαίνει, ἀλλὰ τὴν μετὰ τὰς πρακτικὰς ἀρετὰς καθαρότητα. Καρπὸς ἀνδρὸς ἐλεημοσύνη. [ξοδ. φ. α.] Πρακτικὴν ἀρετὴν ἔχειν μόνην ἄμεινον, ἢ γνῶσιν ἐψευσμένην. Αὐλισθήσεται ἐν τόποις.","english":"And the condition of an unclean soul is unacceptable. A wife is fitted to a man by the Lord. [Exod. 16:1] Or he says this, that it is God's to establish marriage; for this is much greater than that—I mean, than wealth; or he calls the marriage itself and the matter, or wishing to show it a great thing to obtain a good wife. He who keeps a commandment. Since the commandments were given in the presence of witnesses, heaven and earth, they are called testimonies. Therefore also the mind that receives them is named a witness, and whoever falsifies them will not go unpunished. He who has mercy on the poor lends to God. [ibid.] For even if you do not receive it back immediately, do not be troubled. As much as he delays, so much does he increase the interest; and according to his gift—as, if it is much, much; if little, little. But the much and the little are not defined by the measure of the things given. Or he lends to God, as God appropriates to himself the things given to him. And according to the gift, that is, according to the disposition of the one who gives not from grief or from necessity; for it is not the things given, but the disposition. A man of evil mind will be fined many things. He will be fined in perception and knowledge. And he who imparts vice to others will also be fined the natural understanding from God, having fallen into irrationality. Hear, son, the instruction of your father, that you may become wise in your last days. [Exod. 16:2] Here he calls God the father; and instruction he makes clear to be the conduct and knowledge directed toward his commandments. And \"in your last days\" does not signify time, but the purity that comes after the practical virtues. The fruit of a man is almsgiving. [Exod. 16:1] It is better to have practical virtue alone than knowledge that has been falsified. He will be lodged in places.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":60,"ref":"p60","source":"Τουτέστι περιιὼν πανταχοῦ, τοιοῦτον ἕξει τόπον. Ὁ ἐγκρύπτων εἰς τὸν κόλπον αὑτοῦ χεῖρας ἀδίκως. Τουτέστιν ὁ ἁρπάζων καὶ κλέπτων, ἄκαρπος ἔσται· ἀλλὰ καὶ ὁ μὴ ὀρθῶς βιοὺς, κρύπτει ἐν τῇ ψυχῇ αὐ τοῦ τὰς χεῖρας ἀδίκως.\n\nΑἱ γὰρ πρακτικαὶ ἀρεταὶ χειρῶν ἔχουσι λόγον, τὸν ἄρτον τῷ στόματι ἡμῶν προσφέρουσαι τὸν ἀπ' οὐρανῶν· οὐ δύναται οὖν οὐδὲ τὴν ἀρχὴν, οὔτε ὠφεληθῆναι ὀκνηρὸς ὤν. Ἐὰν δὲ ἐλέγχῃς ἄνδρα φρόνιμον. Ἐλέγχει δέ τις φρόνιμον ἢ ἐπιτιμῶν, ἢ τῶν λόγων προσφέρων τὰς ἀποδείξεις. Οὐδὲ τῷ στόματι οὐ μὴ προσενείκῃ αὐτάς. Ὅρα αὐτοῦ τοῦ σχήματος τὸ ἀκαταγέλαστον. Ὁ ἀτιμάζων πατέρα, ἐπονείδιστος ἔσται. [ιβιδ.] Ἀκαθάρτους ἐν ψυχῇ γεννᾷ λογισμοὺς, ὁ μὴ τὰς ἐντολὰς τηρῶν τοῦ ἐπὶ πάντων πατρὸς, ἀλλ' ἀπολιπὼν ἑαυτὸν ἐξ αὐτῶν. Ὁ ἐγγυώμενος παῖδα ἄφρονα, καθυβρίσει δικαίωμα· τὴν ἐγγύην δικαίωμα καλῶν, ἢ τὴν φιλανθρωπίαν αὐτήν· ἢ ἀντὶ τοῦ, εἰς τὸν νόμον αὐτὸν ἐμπαροινεῖ. Στόμα δὲ ἀσεβῶν καταπίεται κρίσεις. Εἰσὶ γὰρ αὐτοκατάκριτοι μὴ ἔχοντες ἀπολογίαν δι' ἣν ἥμαρτον· καταπίνουσι κρίσεις καὶ οἱ φάσκοντες μὴ εἶναι κρίσιν.","english":"That is, going about everywhere, he will have such a place. He who hides his hands in his bosom unjustly. That is, he who snatches and steals will be fruitless; but also he who does not live rightly hides his hands unjustly in his soul.\n\nFor the practical virtues have the meaning of hands, offering to our mouth the bread from heaven; so he cannot even begin, nor be benefited, being slothful. But if you reprove a prudent man. And one reproves a prudent man either by censuring, or by offering demonstrations of his words. Nor shall you bring them to his mouth. Observe the gravity of his very bearing. He who dishonors a father shall be reproached. He begets unclean thoughts in his soul, who does not keep the commandments of the Father of all, but abandons himself from them. He who becomes surety for a foolish child will outrage a statute; calling the surety a statute, or the benevolence itself; or instead of this, he mocks the law itself. But the mouth of the ungodly swallows judgments. For they are self-condemned, having no defense for that in which they sinned; and those who claim there is no judgment also swallow judgments.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":61,"ref":"p61","source":"ΚΕΦΑΛ. Κʹ.\n\nΜέγα ὁ ἄνθρωπος, κ. τ. λ. [ξοδ. φ. α.] Μέγα ὁ ἄνθρωπος καθ' ὃ κατ' εἰκόνα Θεοῦ ἐγένετο· εἰ δὲ προσλάβοι τὸ πρακτικὸν, ἐν ᾧ τὸ ἐλεεῖν, ἀνὴρ τίμιος γίνεται· τὸν δὲ ἐν πίστει καὶ ἐπιστήμῃ τοῦτο ποιοῦντα, ἔργον εὑρεῖν. Μακαρίους τοὺς παῖδας αὑτοῦ καταλείψει. [ξοδ. φ. β.] Ὁ φυλάσσων τὰ πρὸς Θεὸν καὶ πρὸς ἀνθρώπους δίκαια, τοὺς ἀκούοντας αὐτοῦ καὶ ἑαυτὸν σώσει. Τίς καυχήσεται ἁγνὴν ἔχειν τὴν καρδίαν; Διττὴ ἡ κακία ἀπεναντίας τῇ ἀρετῇ· ἧς ἡ μὲν, θεωρητικὴ, ἡ δὲ πρακτική· τὸ δὲ τίς, ἐπὶ τοῦ σπανίου· σπάνιον γὰρ εὑρεῖν τινα πράξει καὶ θεωρίᾳ καθαρόν. Σημαίνει καὶ τὸ ἀδύνατον· ὡς ἐν τῷ, Εἰ ὁ Θεὸς ὑπὲρ ἡμῶν, τίς καθ' ἡμῶν; Σημαίνει καὶ πεῦσιν· Τίς ἐστιν οὗτος ὁ βασιλεὺς τῆς δόξης; Δηλοῖ καὶ τὸ ἄτομον· ὡς τό· Ἄνθρωπός τις ἦν εὐγενής. –\n\nΣτάθμιον μέγα καὶ μικρόν. [ξοδ. φ. β.] Διάθεσις δολερὰ, λόγον ἔχουσα χρηστὸν, καὶ πρᾶξιν ἀκάθαρτον. Ἢ παντὸς πράγματος ὑπερβολὴ καὶ ἔλλειψις. Παρὰ Κυρίου εὐθύνεται τὰ διαβήματα ἀνδρί. [ιβιδ.] Οὐ δύναται θνητὸς, τουτέστιν ἁμαρτωλὸς, ἐννοῆσαι τὰς ὁδοὺς Κυρίου· ἐπειδὴ θνητὸς ὢν, οὐ συναπέθανε καὶ συνέζησε τῷ Χριστῷ. Πρὸς γὰρ τὴν βασιλείαν τῶν οὐρανῶν τοῦ πορευθῆναι, παρὰ Κυρίου εὐθύνεται τὰ διαβήματα ἀνθρώπου. Φῶς Κυρίου, πνοὴ ἀνθρώπων, καὶ λύχνος ὃς ἐρευνᾷ ταμιεῖα κοιλίας. [ξοδ. φ. α.] Τοῦτο λέγει, ὅτι οὐδὲν αὐτῷ σκοτεινὸν ἔνδον. Ἀλλὰ καὶ αὐτὴ ἡ ψυχὴ, ἡ ἐρευνωμένη αὐτῷ, φῶς ἐστι τῷ Θεῷ, ὥσπερ ἂν εἰ αὐτὴ παραφανείη καὶ ἅπτοι λύχνον. Τὸ τοῦ Κυρίου φῶς, ζωῆς αἴτιον τοῖς λογικοῖς· Ἡ ζωὴ γὰρ ἦν τὸ φῶς τῶν ἀνθρώπων.","english":"CHAPTER 20.\n\nGreat is man, etc. Great is man in that he was made according to the image of God; but if he should also take up the practical life, in which is the showing of mercy, he becomes a precious man; and the one who does this in faith and knowledge, he will find it to be a work. He will leave his children blessed. The one who guards what is just toward God and toward men will save both those who hear him and himself. Who will boast that he has a pure heart? Evil is twofold, set over against virtue: one part of it is contemplative, the other practical; and the \"who\" is used of what is rare; for it is rare to find someone pure in both action and contemplation. It also signifies the impossible, as in, If God is for us, who is against us? It also signifies a question: Who is this king of glory? It also makes clear the individual, as in: A certain man was well-born.\n\nA great weight and a small one. A deceitful disposition, having a good word but an impure deed. Or the excess and deficiency of every matter. By the Lord the steps of a man are directed. A mortal, that is a sinner, cannot comprehend the ways of the Lord; since being mortal, he did not die and live together with Christ. For toward the kingdom of heaven, in order to journey there, the steps of a man are directed by the Lord. The light of the Lord is the breath of men, and a lamp which searches the chambers of the belly. This he says, that nothing is dark to him within. But even the soul itself, which is searched out by him, is light to God, as if it should itself shine forth and kindle a lamp. The light of the Lord is the cause of life to rational beings; for the life was the light of men.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":62,"ref":"p62","source":"Ἑξῆς ἐμπνεύσας εἰς τὸ πρόσωπον τοῦ ἀνθρώπου ὁ Θεὸς, ἐποίησεν αὐτὸν εἰς ψυχὴν ζῶσαν· ᾧ φωτὶ κατάλληλος λύχνος ἐρευνᾷ τὰς κεκρυμμένας νόσους, φωτίζων. Λύχνος δὲ καὶ ὁ νόμος, παιδαγωγὸς ἡμῶν γενόμενος εἰς Χριστόν. Ἐλεημοσύνη καὶ ἀλήθεια περικυκλώσουσιν ἐν δικαιοσύνῃ τὸν θρόνον αὐτοῦ. Ὅπου γὰρ ἀλήθεια καὶ δικαιοσύνη, οὐδὲν ἄδικον. Ὁ ταύτας οὖν ἔχων, φυλάττεται ὑπ' αὐτῶν. Κόσμος νεανίαις, σοφία, Καὶ ποία οὖν δόξα τῆς φύσεως ἔστι; Ποῖος δὲ πρεσβύτερος τοῦτο οὐκ ἔχει; Ἢ τοῦτό φησιν· Ὥσπερ τοῦτον ἡ πολιὰ ποιεῖ αἰδέσιμον, οὕτως ἐκείνους ἡ σοφία. Ὑπώπια καὶ συντρίμματα συναντᾷ κακοῖς. Οὐχὶ τὴν ὄψιν μόνον, ἀλλὰ καὶ τὴν καρδίαν πλήττονται οἱ κακοί· αὕτη μὲν γὰρ καὶ θεραπευθῆναι δύναται, ἐκείνη δὲ οὐχί. Ἐν γὰρ τοῖς ταμιείοις ἐστίν. Ἢ ὅτι καθάπτονται αὐτῶν αἱ τιμωρίαι μέχρι βάθους ψυχῆς· τοῦτο γὰρ ταμιεῖα κοιλίας. Ἕξεις δὲ νῦν μοχθηραὶ, ταμιεῖα· καὶ διὰ γνώμην γὰρ κολαστέος ὁ φαῦλος.\n\nΚΕΦ. ΚΑʹ.\n\nὭσπερ ὁρμὴ ὕδατος, οὕτως καρδία βασιλέως ἐν χειρὶ Θεοῦ. [ξοδ. φ. β.] Ἐπεὶ πολλὰ περὶ βασιλέων διελέχθη, δείκνυται τὸν ἐκείνων ἰσχυρότερον, ὡς εὔκολον αὐτῷ περιτρέπειν οὗ ἂν βούληται, ὥσπερ ὁρμὴν ὕδατος περιάγει πανταχοῦ· καίτοι οὐδεὶς ἂν αὐτὸν ἐκκλίνειε διὰ τὸ τῆς ἀρχῆς μέγεθος. Ἢ οὕτως· Τὴν ἐν χειρὶ Θεοῦ καρδίαν, τουτέστι τὴν ἐν τοῖς πράγμασιν αὐτοῦ ἀναστρεφομένην, οὐκ ἔστι δυνατὸν ἐπισχεῖν· εἰς οὐδὲν γὰρ νεύων κακὸν, κατευθύνεται ᾗ ἂν θέλῃ Θεὸς, ὥσπερ ὁρμὴ ὕδατος πανταχοῦ εὐοδοῦται. Κρεῖσσον οἰκεῖν ἐπὶ γωνίας ὑπαίθρου, ἢ ἐν κεκονιαμένοις μετὰ ἀδικίας. [ξοδ. φ.","english":"Next, God breathed into the face of man and made him a living soul; to this light a fitting lamp searches out the hidden diseases, giving light. And the law is also a lamp, having become our pedagogue unto Christ. Mercy and truth will surround his throne in righteousness. For where truth and righteousness are, there is nothing unjust. The one who has these, then, is guarded by them. Wisdom is an ornament to young men. And what glory of nature is there, then? What elder does not have this? Or this is what he says: just as gray hair makes this man worthy of respect, so wisdom makes those men. Bruises and fractures meet with evils. The wicked are struck not only in the face but also in the heart; for the one can even be healed, but the other not. For it is in the treasuries. Or that the punishments touch them to the depth of the soul; for this is the treasuries of the belly. But evil habits are now treasuries; for the base man is to be punished also for his disposition.\n\nCHAPTER 21.\n\nAs the rush of water, so is the heart of the king in the hand of God. [Exod. 2] Since he has spoken many things about kings, he shows that he is stronger than they, so that it is easy for him to turn whomever he wishes, as he turns the rush of water everywhere; and yet no one would turn him aside because of the greatness of his rule. Or thus: the heart in the hand of God, that is, the one that is engaged in his affairs, cannot be restrained; for inclining to no evil, it is directed wherever God wishes, as the rush of water is carried along everywhere. It is better to dwell on a corner of the open air than in plastered houses with injustice. [Exod. 2","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":63,"ref":"p63","source":"α.] Ὕπαιθρος γωνία, πρᾶξις κρυφία, θεωρίας ἁπτομένη, ὑπὸ δὲ τοῦ Ἡλίου τῆς δικαιοσύνης φωτίζεται. Οἶκος δὲ κεκονιαμένος, κακία ἀρετὴν ὑποκρινομένη. Ζημιουμένου ἀκολάστου, πανουργότερος γίνεται ὁ ἄκακος. Τιμωρουμένων κακῶν σωφρονίζεται ὁ ἀμαθὴς καὶ νήπιος. Οὕτω καὶ ὁ δίκαιος ἐν τῷ αἵματι τοῦ ἁμαρτωλοῦ νίπτεται τὰς χεῖρας· τὰς πράξεις αὑτοῦ τῇ ἐκείνου τιμωρίᾳ καθαίρων. Οὕτως καὶ αἱ πόρναι ἐλούσαντο ἐν τῷ αἵματι τοῦ Ἀχαάβ. Ἐν συναγωγῇ γιγάντων ἀναπαύεται. [ξοδ. φ. α.] Γίγαντας οἶδεν ἡ Γραφὴ τοὺς πονηροὺς καλεῖν, τοὺς φαύλους, τοὺς θρασεῖς, τοὺς θεομάχους· μετ' ἐκείνων ἀριθμηθήσεταί, φησιν. Ἢ οὕτως· Ὁ σφαλλόμενος περὶ τὴν τοῦ κτίσαντος Θεοῦ δικαιοσύνην, ἐν συναγωγῇ τῶν θεομάχων ἀναπαύσεται. Συναγωγὴ δὲ, ἡ κακία καὶ ἡ ἀγνωσία· Ὃς φυλάσσει τὸ στόμα αὑτοῦ, κ. τ. λ. [ξοδ. φ. α.] Εἰ ὁ ἀγαπῶν τὸν πλησίον φυλάσσει νόμον, ἡ ἀγάπη τῷ πλησίον οὐδὲν κακὸν\n\nἐργάζεται· Ὃς μνησικακεῖ, παράνομος. Ὁ μεμνημένος τῶν ἁμαρτημάτων, μισεῖ τὸν πλησίον. Οὐκοῦν παράνομος. Ἀνὴρ ὑπήκοος φυλασσόμενος λαλήσει. [ξοδ. φ. β.] Τουτέστι κἂν ὑπήκοος ᾖ, φυλάσσεται δὲ, δυνήσεται μετέχειν παῤῥησίας. Ἢ οὕτως· Παρανομοῦντος τοῦ ψευδομάρτυρος, ὁ τῷ νόμῳ καταπειθὴς φυλασσόμενος λαλήσει· Ἀσεβὴς ἀνὴρ ἀναιδῶς ὑφίσταται προσώπῳ. Ἁμαρτάνων γὰρ εἰς Θεὸν, τὴν πρὸς αὐτὸν ἀναίδειαν τῷ προσώπῳ δηλοῖ, μηδὲν ἔχων εὐλαβὲς ἢ κατεσταλμένον· ὁ δὲ εὐθὴς, κατ' εἰκόνα ἐστὶ τοῦ Θεοῦ· Ἵππος ἑτοιμάζεται εἰς ἡμέραν πολέμου· Ἵππον λεκτέον τὸν προφορικὸν λόγον, ὃν ἑτοιμαστέον πρὸς τὰς αἱρέσεις.","english":"A corner in the open air is a hidden deed that touches contemplation, and it is illuminated by the Sun of righteousness. A whitewashed house is wickedness pretending to be virtue. When the dissolute man is punished, the guileless man becomes more shrewd. When the wicked are chastised, the ignorant and simple are brought to their senses. Thus too the righteous man washes his hands in the blood of the sinner, cleansing his own deeds by that man's punishment. Thus too the prostitutes washed themselves in the blood of Ahab. He rests in the assembly of giants. Scripture knows how to call the wicked \"giants\"—the base, the bold, the God-fighters; \"he shall be numbered with them,\" it says. Or thus: he who errs concerning the righteousness of God the Creator shall rest in the assembly of the God-fighters. And the assembly is wickedness and ignorance. \"He who guards his mouth,\" etc. If the one who loves his neighbor keeps the law, love does no evil to the neighbor; the one who bears a grudge is lawless. The one who remembers sins hates his neighbor; therefore he is lawless. \"A obedient man, being guarded, shall speak.\" That is, even if he is obedient, yet being guarded, he will be able to share in boldness of speech. Or thus: while the false witness is transgressing the law, the one obedient to the law, being guarded, shall speak. \"An impious man boldly confronts a face.\" For by sinning against God he displays his shamelessness toward him in his face, having nothing reverent or restrained about him; but the upright man is in the image of God. \"A horse is prepared for the day of war.\" By \"horse\" one must mean the spoken word, which must be prepared against the heresies.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":64,"ref":"p64","source":"Τὸ εἰς ἡμᾶς γὰρ ἧκον ποιήσαντες, νίκην παρὰ Θεοῦ χορηγούμεθα, τοῦ ἀπολλύντος τὴν σοφίαν τῶν σοφῶν· ἢ ἵππον, τὸν νοῦν· κατὰ τό· Ἐπιβήσῃ ἐπὶ τοὺς ἵππους σου. ΚΕΦ. ΚΒʹ. Νίκην καὶ τιμὴν περιποιεῖται ὁ δῶρα δούς. [ξοδ. φ. α.] Δῶρα τοῦ ἀνθρώπου τὰς τῆς ψυχῆς ἀρετὰς ὀνομάζει, δι' ὧν νικῶν τὸν διάβολον, τίμιον ἑαυτὸν παρέχει τῷ Θεῷ, καὶ ἀφαιρεῖται τὴν ἑαυτοῦ ψυχὴν ἀπὸ τῶν κτησαμένων αὐτὴν δαιμόνων. Οἱ ὀφθαλμοὶ Κυρίου διατηροῦσι αἴσθησιν; [ξοδ. φ. β.] Ἐπὶ τίνα γὰρ, φησὶν, ἐπιβλέψω, ἀλλ' ἢ ἐπὶ τὸν πρᾶον καὶ ἡσύχιον καὶ τρέμοντά μου τοὺς λόγους; –Φαυλίζει δὲ λόγους παράνομος. Ὁρᾷς ὅτι ἐκείνων ἔστι καὶ τῆς προνοίας κατηγορεῖν, καὶ τῆς τῶν πραγμάτων καταστάσεως, οὐκ ἐθελόντων ἐμμένειν τοῖς νόμοις; Εἰ γὰρ σοφῶς πάντα ὁ Θεὸς διοικεῖ, τοῦτο γάρ ἐστιν, οἱ ὀφθαλμοὶ Κυρίου τηροῦσιν αἴσθησιν, αἴσθησιν δὲ τὴν κατὰ νόμον ἀγωγὴν, καὶ τὴν κατὰ λόγον ζωὴν, πῶς τινὲς γενεαλογοῦσιν, ἐπειδὴ παράνομοί εἰσιν; –Ὅρα πῶς παιδεύει τοὺς ἄρχοντας τὸ πλέον τῆς ἀρχῆς, μήτε ἐν τοῖς ὑπακούουσιν, μήτε ἐν φόβῳ μήτε ἐν τιμωρίαις τίθεσθαι, ἀλλ' ἐν τῇ τῶν οἰκείων λόγων δυνάμει καὶ συνέσει. Εἶτα οὐκ ἀπὸ τούτου μόνον αὐτοὺς ἐπιτρέπει, ἀλλὰ καὶ ἀπὸ τῆς προνοίας τῆς τοῦ Θεοῦ. Καὶ σὺ δὲ ἀπόγραψαι αὐτὰ σεαυτῷ τρισσῶς. [ξοδ. φ. β.] Τὰ παρ' ἐμοῦ σοι λεγόμενα, φησὶν ἡ Σοφία, τρισσῶς ἀπόγραψαι ἐν τῷ πλάτει τῆς καρδίας σου· ὥσπερ γὰρ ὁ ἄνθρωπος συνέστηκεν ἐκ σώματος καὶ ψυχῆς καὶ πνεύματος, οὕτως καὶ ἡ Γραφὴ τοῦ σώματος τῆς λέξεως, ἀφ' ἧς ὁ ἁπλούστερος ὠφελεῖται· ἥτις λέγεται πρόχειρος ἐκδοχή.","english":"For, having done what was in our power, we are granted victory by God, who destroys the wisdom of the wise; or a horse, meaning the mind, according to the text: You shall mount upon your horses. CHAPTER 22. He who has given gifts procures victory and honor. [Exod. 16:1.] He calls the virtues of the soul the gifts of man, through which, conquering the devil, he presents himself as honorable to God, and withdraws his own soul from the demons who had acquired it. Do the eyes of the Lord preserve perception? [Exod. 16:2.] For upon whom, he says, shall I look, but upon the meek and quiet and trembling at my words? — But the lawless man makes light of words. Do you see that it is in their power both to accuse providence and to accuse the ordering of things, since they are unwilling to abide by the laws? For if God wisely governs all things—for this is what it means, the eyes of the Lord preserve perception, and perception means the conduct according to the law and the life according to reason—how do some trace their genealogy, since they are lawless? — Observe how he instructs rulers in the greater part of their rule, that they should place it neither in those who obey, nor in fear, nor in punishments, but in the power and understanding of their own words. Then he permits them not from this alone, but also from the providence of God. And you, write these things down for yourself threefold. [Exod. 16:2.] The things spoken by me to you, says Wisdom, write down threefold in the breadth of your heart; for just as man consists of body and soul and spirit, so also the Scripture consists of the body of the wording, from which the simpler person is benefited; which is called the ready interpretation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":65,"ref":"p65","source":"Ἐκ ψυχῆς, τῆς ἀναγωγῆς, ἧς ἀκούει ὁ ἐπὶ ποσὸν ἀναβεβηκώς· ἐκ πνεύματος, τῆς ὑψηλοτέρας καὶ πνευματικῆς θεωρίας, ἣν οἱ τέλειοι νοοῦσί τε καὶ λέγουσιν· οἷον ἐπὶ τῆς ὄνου τῆς εἰς ἀντικρὺ κώμην δεδεμένης, ᾗ ἐπεκάθισεν ὁ Σωτὴρ, πρῶτον μὲν ἀπογράφου τὸ ῥητὸν, εἶτα τὴν ἀναγωγὴν, ὅτι τῷ κτηνώδει τρόπῳ ἐπιβὰς ὁ λόγος, λογικῶς αὐτὸν κινεῖσθαι παρασκευάζει. Εἶτα κατὰ πνευματικὴν θεωρίαν, τὴν ἀνθρωπότητα νόει, παραλαμβανομένην ἐκ τοῦ κατ' ἀντικρὺ τόπου τοῦ παραδείσου, ἵνα ἀγαλματοφοροῦσα εἰς τὸν παράδεισον εἰσέλθῃ. Μὴ ἀποβιάζου πένητα. [ξοδ. φ. β.] Δεῖ μηδένα πένητα ἢ πτωχὸν ἢ ἀσθενῆ ἀποβιάζεσθαι ἢ ἀτιμάζειν. Ὁ γὰρ Κύριος ἐκζητεῖ ταῦτα πάντα, καὶ κρίνας δικαίως ἀνταποδίδωσιν ἑκάστῳ κατὰ τὰ ἔργα αὐτῶν. Ὁ γὰρ μὴ θλίψας, ἢ ἀδικήσας, ἢ λόγοις ἀτιμάσας τοὺς προειρημένους, ἑαυτὸν ἐῤῥύσατο αἰωνίων κολάσεων, καὶ ἄσυλον ἐφύ λαξε τὴν ἑαυτοῦ ψυχήν. Μὴ δίδου σεαυτὸν εἰς ἐγγύην. [ξοδ. φ. α.] Μὴ ἀπερισκέπτως ἐγγυῶ· ἤτοι μὴ ἀναδέχου πράξεις ἀλλοτρίας, μὴ εὑρεθῇ τί σοι ὧν ἐμαρτύρησας, πάντως ἐπὶ σὲ ἡ τοῦ τοιούτου χρέους ἀπότισις μεταβήσεται, ἀδυνάτως ἔχοντα πρὸς ἀπότισιν, οὐδεὶς γὰρ ὑπὲρ ἄλλου ἀγαθὸς, ἀλλ' ἑαυτῷ. Λήψονται τὸ στρῶμα τὸ ὑπὸ τὰς πλευράς σου. Ἀφαιρεθήσῃ τὴν σκέπουσαν ἐλπίδα τὰς δυνάμεις σου, ὥστε αὐτὰς γυμνωθῆναι· πλευραὶ γὰρ δυνάμεις. –Ὄρη Σιὼν τὰ πλευρὰ τοῦ βοῤῥᾶ· οἱ ποτὲ δυνατοὶ παρὰ τῷ ψυχρῷ διαβόλῳ, νῦν ὄρη Σιὼν ἐγένοντο, οἱ ἅγιοι δηλονότι.","english":"From the soul, the elevation, which the one who has ascended a little hears; from the spirit, the higher and spiritual contemplation, which the perfect both understand and speak; as in the case of the donkey tied at the village opposite, on which the Savior sat: first record the literal sense, then the elevation, that the Word, having mounted the beast-like manner, prepares it to move rationally. Then according to spiritual contemplation, understand humanity, taken from the place opposite paradise, so that bearing the image it may enter into paradise. Do not oppress the poor. [Exod. 22:21] It is necessary that no one oppress or dishonor any poor man or destitute or weak person. For the Lord seeks out all these things, and having judged righteously he repays each according to their works. For he who has not afflicted, nor wronged, nor dishonored with words those previously mentioned, has delivered himself from eternal punishments, and has kept his own soul inviolate. Do not give yourself as a surety. [Exod. 22:26] Do not stand surety without careful thought; that is, do not take upon yourself the affairs of others, lest something of what you have witnessed be found against you; the repayment of such a debt will certainly pass over to you, since you are unable to repay. For no one is good for another, but for himself. They shall take the bed from under your sides. The hope that covers you shall be taken away from your powers, so that they are left naked; for sides are powers. –The mountains of Zion are the sides of the north; those who were once powerful with the cold devil have now become mountains of Zion, namely the saints.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":66,"ref":"p66","source":"ΚΕΦΑΛ. ΚΓʹ.\n\nἘὰν καθίσῃς δειπνεῖν ἐπὶ τραπέζης δυνάστου, νοητῶς νόει τὰ παρατιθέμενά σοι. [ξοδ. φ. α.] Ὁ Χριστός ἐστιν ὄντως δυνάστης· αὐτοῦ δὲ τράπεζα καὶ ἐδέσματα, τὰ ῥήματα τῆς διδασκαλίας αὐτοῦ, καὶ τὰ αἰώνια ἀγαθὰ, ἃ ἡτοίμασε τοῖς ἀγαπῶσιν αὐτόν. Ἐκάθισε δὲ δειπνεῖν πᾶς Χριστιανὸς ἐπὶ τῆς τραπέζης αὐτοῦ· ὁ οὖν νοητῶς νοῶν, ἅπερ ὁ Ἰησοῦς ἔργοις καὶ λόγοις ἐδίδαξεν, ἐπιβάλλει τὴν χεῖρα αὐτοῦ, τουτέστιν ἄρχεται ἔργοις δεικνύειν ὅτι μιμητής ἐστι τοῦ Χριστοῦ, γινόμενος ταπεινὸς, καὶ πρᾶος, καὶ ἀγαπῶν πάντας, καὶ ὑπομένων θλίψεις. Ὁ δὲ μὴ ποιῶν ταῦτα, ἀλλὰ πρὸς τὰ τοῦ βίου τερπνὰ κεχηνὼς, μὴ ἐπιθυμείτω τῶν αἰωνίων ἀγαθῶν· οὐ γὰρ ἐπιτεύξεται αὐτῶν. Ταῦτα γὰρ τὰ τοῦ αἰῶνος τερπνὰ, ἔχεται ψευδοῦς ζωῆς· ἣν οἱ ἀγαπῶντες, τῶν αἰωνίων ἀγαθῶν οὐκ ἀπολαύσουσιν. Μὴ συνδείπνει ἀνδρὶ βασκάνῳ. [ξοδ. φ. α.] Τοῦτό φησιν, ὅτι Οὐχ ἡδέως ἐσθίει τοῖς σοῖς βασκαίνων· ἢ ὅτι Οὐχ ἕξει χάριν τοῖς σιτίοις σου, ἀλλὰ καὶ ἀχαριστήσει· ἢ ὅτι Οὐ πρότερον ἀποστήσεται, ἕως ἂν αὐτὰ ἐμέσῃ. Ὃν τρόπον γὰρ εἴ τις καταπίοι τρίχα. Τουτέστιν ὥσπερ ὁ ἐμῶν, ἢ ὁ καταπίνων τρίχα, οὕτως οὐδὲ αὐτὸς ἐκεῖνος αἰσθήσεται τούτων. Καὶ ἐν διατρίψει λόγων τὰ σὰ χείλη πρὸς τὰ ἐμὰ χείλη. [ξοδ. φ. β.] Ὅταν γὰρ συνετὴ ἡ διάλεξις ᾖ, πολλὴν αὐτὴν ἀνάγκη γενέσθαι καὶ μακρὰν, ἅτε κόρον οὐκ ἔχουσαν. Πίθος γὰρ τετρημένος ἐστὶν ἀλλότριος οἶκος. [ξοδ. φ. α.] Οὐ ῥᾴδιον ἀνιμήσασθαι πρὸς τοὺς βεβλημένους λοιπόν· ἀλλὰ βαλεῖν μέν ἐστιν εὐχερὲς, ἐκβαλεῖν δὲ οὐκέτι. Καὶ ὁ πίνων δὲ ἐκ τῶν ἑτεροδόξων ὑδάτων, πνίγεται·","english":"CHAPTER 23.\n\nIf you sit down to dine at the table of a ruler, understand in a spiritual sense what is set before you. [Prov. 23:1] Christ is truly a ruler; his table and foods are the words of his teaching, and the eternal good things which he has prepared for those who love him. Every Christian has sat down to dine at his table; so the one who understands spiritually the things Jesus taught by deeds and words lays on his hand, that is, he begins to show by deeds that he is an imitator of Christ, becoming humble and gentle, and loving all, and enduring afflictions. But the one who does not do these things, but gapes after the pleasures of this life, let him not desire the eternal good things; for he will not obtain them. For these pleasures of the present age are bound up with a false life; those who love it will not enjoy the eternal good things. Do not dine with an envious man. [Prov. 23:6] He says this: that he does not eat your food with pleasure, being envious of you; or that he will not be grateful for your food, but will even be ungrateful; or that he will not stop until he has vomited it up. For as if someone should swallow a hair. That is, just as one who vomits, or one who swallows a hair, so that man himself will not even perceive these things. And in the wearing away of words your lips with my lips. [Prov. 23:7-8] For when the conversation is intelligent, it must of necessity become long and lengthy, since it has no satiety. For a perforated jar is another's house. [Prov. 23:27] It is not easy to draw up again what has already been thrown in; but to throw in is easy, while to throw out is no longer so. And the one who drinks from the waters of the heterodox is drowned.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":67,"ref":"p67","source":"στενὰ γὰρ ὄντα φρέατα, δι' ἀπάτης καὶ ψεύδους ἑαυτοὺς ἀποπνίγουσιν.\n\nΜὴ μεθύσκετε ἐν οἴνοις, κ. τ. λ. [ξοδ. φ. β.] Ἐν οἴνῳ δὲ τῷ τε αἰσθητῷ μὴ μεθύσκεσθε, καὶ τῷ ἀπὸ τῆς Σοδομίτιδος ἀμπέλου. Προσέχετε μὴ πείσεσθε τὰ τῶν Σοδόμων· ἀλλὰ ὁμιλεῖτε τοῖς νῦν οὖσι δικαίοις, ἢ τοῖς τῶν παλαιῶν λόγοις· καὶ ἐντυγχάνετε ταῖς Γραφαῖς ταῖς ἐχούσαις τοὺς τῶν δικαίων βίους. Τὸ δὲ ἐν περιπάτοις ὁμιλεῖτε, τουτέστι δεῖν τὰς αὐτὰς ἐννοίας ἀνακυκλοῦν τε καὶ ἐπὶ τὴν τούτων αὐτῶν ἐξέτασιν ἐπιστρέφειν καὶ βαδίζειν, εἰ οἷόν τέ ἐστιν εἰπεῖν. Ἐὰν γὰρ εἰς τὰς φιάλας καὶ τὰ ποτήρια δῷ τοὺς ὀφθαλμούς σου. [ξοδ. φ. β.] Φιάλας κατὰ διάνοιαν καὶ ποτήρια τὰ δυσσεβῆ λέγει δόγματα, τὰ μεθύσκοντα τὸν νοῦν· ἢ τὰς διαφόρους ἐπιθυμίας· ἢ ἑτεροδόξους διδασκαλίας. Ὁ οὖν ψευδοδιδακτούμενος γυμνοῦται τῆς ἀληθείας· καὶ τελευταῖον τεθνήξεται τὸν τῆς ψυχῆς θάνατον. Οἱ ὀφθαλμοί σου ὅταν ἴδωσιν ἀλλοτρίαν, τὸ στόμα σου τότε λαλήσει σκολιά. [ξοδ. φ. α.] Οὐ μόνον περὶ πόρνης εἴρηται, ἀλλὰ καὶ πάσης πονηρᾶς ἐπιθυμίας. Ὅταν γὰρ νοῦς πρὸς τὴν κακὴν πρᾶξιν ὁρμήσῃ, τότε ἡ καρδία, ὃ λέγει στόμα, μελετᾷ σκολιά· τότε γὰρ ἔσται ὡς ἐν καρδίᾳ θαλάσσης, ὑπὸ τῆς ἅλμης τῶν πολλῶν λογισμῶν πνιγόμενος. Καὶ ὡς κυβερνήτης ἐν πολλῷ κλύδωνι, ὑπὸ τῶν τῆς κακῆς ἐπιθυμίας κυμάτων ὠθούμενος, πρὸς τὴν πονηρὰν πρᾶξιν ἀγωνιᾷ. Ἐρεῖς δέ· Τύπτουσί με, καὶ οὐκ ἐπόνεσα. Ὁρᾷς τὸν χειμῶνα ἠρμένον;","english":"For they are narrow wells, and through deceit and falsehood they drown themselves.\n\nDo not be drunk with wine, etc. [Exod. 6:2] Do not be drunk with perceptible wine, nor with that from the vine of Sodom. Take heed lest you be persuaded by the things of Sodom; but converse with those who are now righteous, or with the words of the ancients; and read the Scriptures that contain the lives of the righteous. And \"converse in walks\" means that one must revolve the same thoughts and turn back to the examination of these very things and walk, if it is possible to say so. For if you give your eyes to the bowls and the cups. [Exod. 6:2] By \"bowls\" and \"cups\" he means, in a spiritual sense, the impious doctrines that intoxicate the mind; or the various desires; or the teachings of the heterodox. Therefore the one who is falsely taught is stripped of the truth; and at the last he will die the death of the soul. When your eyes see a strange woman, then your mouth will speak crooked things. [Exod. 6:1] This is said not only about a prostitute, but also about every evil desire. For when the mind rushes toward an evil deed, then the heart, which he calls the mouth, meditates crooked things; for then it will be as in the heart of the sea, being choked by the brine of many thoughts. And like a helmsman in a great swell, driven by the waves of evil desire, he struggles toward the evil deed. And you will say: They strike me, and I did not feel pain. Do you see the storm that has been stirred up?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":68,"ref":"p68","source":"Οὐδὲν γὰρ γινόμενον πλέον ὁ τοιαῦτα ἐγκαλῶν ζητεῖ. Πότε ὄρθρος ἔσται, ὁρᾷς εὐθέως ἐκ προοιμίων τῆς ἡμέρας αὐτὸν ἐπιγινόμενον πρὸς πότον. Καὶ τὸν καιρὸν τῆς τῶν ἀναγκαίων ἐργασίας, ὃν πάντες ποιοῦνται προοίμιον σπουδῆς, τοῦτον οὗτος ἔχει τῶν ἐπιθυμιῶν· οὐκ ἄρα μέθη καὶ τριβὴ πενίας ποιητικὸν μόνον, ἀλλὰ καὶ τοῦ νοσήματι περιβάλλειν χαλεπῷ καὶ ἀνιάτῳ, καὶ οὐκ ἔχοντι διόρθωσιν. Καὶ τὸ πρὸς πληγὰς καὶ\n\nπρὸς γέλωτα ἀνέκδοτον εἶναι ὅσον κακόν. Καὶ κατακείσῃ ὥσπερ ἐν καρδίᾳ θαλάσσης, κ. τ. λ. [ιβιδ.] Τουτέστιν ὅτε τὰ σὰ ἁλωθῇ ἀμηχανίᾳ λοιπὸν, καὶ οὐδεμία διόρθωσις. Τί γὰρ ὄφελος, εἰπέ μοι, τῆς τέχνης, τοῦ χειμῶνος ἐπικρατοῦντος;\n\nΚΕΦΑΛ. ΚΔʹ.\n\nΜετὰ σοφίας οἰκοδομεῖται οἶκος, κ. τ. λ. [ξοδ. φ. β.] Σοφίαν καὶ σύνεσιν καὶ αἴσθησιν, τὸν Χριστὸν ὀνομάζει· οἶκον δὲ τὴν ἑαυτοῦ Ἐκκλησίαν ἣν ᾠκοδόμησε, καὶ τὰ ταμιεῖα αὐτῆς ἐνέπλησε παντὸς πλούτου τιμίου καὶ καλοῦ. Ταμιεῖα δέ εἰσιν αἱ καρδίαι τῶν πιστευσάντων εἰς Χριστὸν, καὶ κατὰ μίμησιν αὐτοῦ πολιτευομένων, καὶ πληρωθεῖσαι ἐννοιῶν καὶ λόγων καὶ ἔργων. Δι' αὐτῶν γὰρ ἀξιοῦνται τῶν αἰωνίων ἀγαθῶν. Κρείσσων σοφὸς ἰσχυροῦ· καὶ ἀνὴρ φρόνησιν ἔχων γεωργίου μεγάλου. [ξοδ. φ. α.] Οὐ γὰρ ἁπλῶς, ἀλλὰ μεγάλου. Ὅσα γὰρ ἡ γῆ τούτῳ κατ' ἔτος ἐκφέρει, τοσαῦτα [ἡ φρόνησις] ἐκείνῳ· ἢ καὶ πολλῷ βελτίων φρόνησις· τὸ μὲν γὰρ γεώργιον ὑπόκειται ἀνωμαλίᾳ ἀέρος.","english":"For the one who makes such accusations seeks nothing more than what has come to be. When will it be dawn? You see him straightway from the first beginnings of the day coming to drink. And the time of necessary work, which all make the prelude of diligence, this man keeps for his desires. So then, drunkenness and dissipation are not only productive of poverty, but also of casting one into a grievous and incurable disease, and one that has no remedy. And how great an evil it is to be unreformed with respect to blows and\n\nto laughter. And you shall lie down as in the heart of the sea, etc. [ibid.] That is, when your affairs are at last caught in helplessness, and there is no remedy. For tell me, what is the profit of skill, when the storm prevails?\n\nCHAPTER 24.\n\nA house is built with wisdom, etc. [Exod. 6:2] He calls Christ wisdom and understanding and perception; and the house, his own Church, which he built, and her treasuries he filled with every precious and good wealth. And the treasuries are the hearts of those who have believed in Christ, and who live in imitation of him, and have been filled with thoughts and words and deeds. For through them they are deemed worthy of eternal goods. A wise man is better than a strong man; and a man having understanding than a great field. [Exod. 6:1] For not simply, but a great one. For as much as the earth brings forth for this one each year, so much [understanding] for that one; or even understanding is far better; for the field is subject to the irregularity of the air.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":69,"ref":"p69","source":"Μετὰ κυβερνήσεως γίνεται πόλεμος. [ξοδ. φ. β.] Πρᾶγμα αὐτῆς γέμον ταραχῆς, πρᾶγμα πολυχειρίας δεόμενον. Ἢ τοῦτο φησὶν, ὅτι οὐχ ἁπλῶς δεῖ πολέμοις ἐπιτρέχειν. Ὅρα γὰρ, ὅταν ἑλέσθαι δέῃ, φησὶν, οὐχὶ ἡ σοφία εἰς μέσον παράγεται; Ἐὰν πέσῃ ὁ ἐχθρός σου, μὴ ἐπιχαρῇς αὐτῷ. [ξοδ. φ. α.] Εἰ γὰρ ἐπιχαίρεις ὡς ἀμύνης τυχὼν, ὁ Δεσπότης μέχρι τούτου στήσεται διὰ φιλανθρωπίαν· καὶ οὐκ ἐκδικήσει δὶς ἐπὶ τὸ αὐτό. Ἢ καὶ ἐλεεῖ μὲν τὸν πεσόντα, ὀργίζεται δὲ τῷ ἐπαρθέντι. Πᾶς γὰρ ὁ ἐπιχαίρων ἀπολλυμένῃ ψυχῇ, ὅμοιος τῷ διαβόλῳ τῷ μηδένα σωθῆναι θέλοντι. Σημειωτέον δὲ ὅτι ἐνταῦθα ἄνθρωπον εἴρηκε τὸν ἐχθρὸν, ὑπὲρ οὗ καὶ προσεύχεσθαι ἐν τοῖς Εὐαγγελίοις προσταττόμεθα καὶ τοῦτον ἀγαπᾷν. Εἰ γὰρ καλόν σοι τὸ ἀγωνίζεσθαι, εὔχου διαμένειν τὸν ἀντίπαλον μᾶλλον. Φοβοῦ τὸν Θεὸν, υἱὲ, καὶ βασιλέα. [ξοδ. φ. β.] Ἀληθῶς βασιλέα Χριστὸν τὸν Θεόν. Ἢ βασιλέα, τὸν πρὸ τῶν βασιλευομένων ἑαυτοῦ βασιλεύοντα. Μήθ' ἑτέρῳ αὐτῶν ἀπείθει. Ὁ γὰρ ὑπὸ Θεοῦ χειροτονουμένῳ βασιλεῖ ἀπειθῶν, τὸν Θεὸν ἀτιμάζει· ἐξαίφνης γὰρ τίσονται τοὺς ἀσεβεῖς· ἐπεὶ μηδεὶς οἶδε τὴν ὥραν ἐκείνην ἢ τὴν ἡμέραν. Πολλάκις δὲ καὶ ἔτι ζώντων ἀδοκήτως ἡ ἐκδίκησις γίνεται. Τὸ γὰρ εὔλογον καὶ αἴτιον τῆς ἐπιφορᾶς τῶν τιμωριῶν, εἰδέναι μόνου ἐστὶ τοῦ κρίνοντος, καὶ εἴ τις ἐκείνου φίλος. Ἐκτὸς τοῦ Κυρίου καὶ τοῦ βασιλέως, μὴ φίλους ἔχε· οἱ γὰρ μὴ τούτων φίλοι, ἐχθροὶ αὐτῶν εἰσί· τοὺς δὲ αὐτῶν μὴ φίλους, μὴ ἔχε φίλους.","english":"War is waged with governance. [Exod. 16:2] A matter full of confusion, a matter needing many hands. Or he says this, that one must not rush into wars without reason. For observe, he says, when one must choose, is not wisdom brought into the midst? If your enemy falls, do not rejoice over him. [Exod. 16:1] For if you rejoice as though you had obtained vengeance, the Master will stop at this point because of his love for humanity, and will not avenge twice for the same thing. Or he has mercy on the one who has fallen, but is angry with the one who has been exalted. For everyone who rejoices over a soul that is perishing is like the devil, who wishes no one to be saved. But it must be noted that here he has called the enemy a human being, for whom we are also commanded in the Gospels to pray and to love him. For if it is good for you to strive, pray rather that the adversary remain. Fear God, my son, and the king. [Exod. 16:2] Truly the king, Christ God. Or the king, the one who reigns before those who are ruled by him. Do not disobey either of them. For the one who disobeys a king ordained by God dishonors God; for suddenly he will punish the impious, since no one knows that hour or that day. And often, while they are still alive, vengeance comes unexpectedly. For to know the reasonable cause of the infliction of punishments belongs to the judge alone, and to any friend of his. Apart from the Lord and the king, do not have friends; for those who are not friends of these are their enemies; and those who are not their friends, do not have as friends.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":70,"ref":"p70","source":"ΚΕΦΑΛ. ΚΕʹ.\n\nΔόξα Θεοῦ κρύπτει λόγον. [ξοδ. φ. α.] Ὁ τὴν τοῦ Θεοῦ δόξαν, ἢ τὴν τοῦ Θεοῦ βασιλείαν κρύπτων, ἢ ὁ βουλόμενος τὸν Θεὸν δοξάζειν, ἢ βασιλέα, ὑπακούειν ὀφείλει. Κρύπτειν δὲ τὸ φυλάττειν ἐστί. Χάρις καὶ φιλία ἐλευθεροῖ. Ὁ κεχαριτωμένος ἄνθρωπος, φίλτατος, ἃ δύναται ἐλευθερῶσαι αὐτοῦ τὸ φρόνημα. Ἐσθίειν μέλι πολὺ, οὐ καλόν. Καὶ ἀνωτέρω μέλι, ἡ ἀλληγορία εἴρηται. Πολὺ οὖν εἶναι περὶ τούτων ὄντων θεωρίαν ἀσύμφορον. Μὴ σοφίζου γὰρ πολλὰ, μήποτε ἐκπλαγῇς· ἀλλαχοῦ, Ἡ γνῶσις φυσιοῖ. Συμμέτρως δεῖ τοίνυν τούτοις προσιέναι, καὶ τιμᾷν τοὺς ἐνδόξους λόγους τοῦ Κυρίου, οἳ εἰσὶν ἀργύριον καὶ χρυσίον, καὶ γλυκύτεροι ὑπὲρ μέλι καὶ κηρίον.\n\nΚΕΦΑΛ. Λʹ.\n\nΤίς συνέστρεψεν ὕδωρ ἐν ἱματίῳ; [ξοδ. φ. β.] Τὴν ἀληθῆ γνῶσιν ἐναπέθετο ταῖς ἀρεταῖς· ἤγουν, τίς διὰ τῆς ἑαυτοῦ πολιτείας τῇ τῶν πραγμάτων ἀστάτῳ καταστάσει δέδωκε στάσιν; Ἐν γὰρ τῇ πολιτείᾳ αὑτοῦ πᾶσαν τὴν ῥευστὴν ζωὴν ἀπέκλεισεν, ἐπεὶ ἁμαρτίαν οὐκ ἐποίησεν. Ὅτι δὲ ἱμάτιον λέγει τὴν πολιτείαν, Ὁ ἐν τῷ ἀγρῷ, φησὶ, μὴ ἐπιστρεψάτω ἆραι τὸ ἱμάτιον αὑτοῦ, ἤγουν τὴν προτέραν πολιτείαν, ὁ τὸν πνευματικὸν ἀγρὸν ἐργαζόμενος. Τῇ Βδέλλῃ τρεῖς θυγατέρες ἦσαν, κ. τ. λ. [ξοδ. φ. α.] Βδέλλα ὁ διάβολος, ὡς τὸ τῶν ψυχῶν αἷμα, τουτέστι τὴν ζωτικὴν αὐτῶν δύναμιν, ἐκμύζων. Ἔχει δὲ θυγατέρας καὶ οὐχὶ υἱούς· οὐδὲν γὰρ ἀνδρεῖον, ἀλλὰ πασᾶν ἡδονὴν ἐκτεθηλυμμένην· ᾅδης, ἡ κακία, θυγάτηρ οὖσα τοῦ διαβόλου, ἀναιροῦσα ψυχὰς καὶ κόρον οὐ λαμβάνουσα. Γυναικὸς ἔρως, ἡ ἄθεος διδασκαλία, τῆς ἀπάτης μὴ πληρουμένη.","english":"CHAPTER 25.\n\nThe glory of God conceals a word. [Exod. 6:1] He who conceals the glory of God, or the kingdom of God, or who wishes to glorify God, or a king, ought to obey. To conceal is to guard. Grace and friendship set free. The man who has received grace, most beloved, can set free his mind. To eat much honey is not good. And above, honey has been spoken of allegorically. Therefore, to be much occupied with these things is unprofitable contemplation. For do not be wise in many things, lest you be confounded; elsewhere, Knowledge puffs up. One must therefore approach these things in measure, and honor the glorious words of the Lord, which are silver and gold, and sweeter than honey and the honeycomb.\n\nCHAPTER 30.\n\nWho has gathered water in a garment? [Exod. 6:2] He has deposited true knowledge in the virtues; that is, who by his own conduct has given stability to the unstable condition of things? For in his conduct he has shut out all fleeting life, since he did no sin. And that he calls conduct a garment, he says, Let him who is in the field not turn back to take his garment, that is, his former conduct, the one who works the spiritual field. The leech had three daughters, etc. [Exod. 6:1] The leech is the devil, sucking out the blood of souls, that is, their life-giving power. And it has daughters and not sons; for nothing is manly, but all pleasure is effeminate: Hades, wickedness, being a daughter of the devil, destroying souls and taking no satiety. The desire of a woman, the godless teaching, not being filled with deceit.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":71,"ref":"p71","source":"Γῆ τε ἐμπιπλαμένη ὕδατος, ψυχὴ ψαμμώδης καὶ ἄγονος, ποτιζομένη μὲν ἀεὶ ταῖς Γραφαῖς, μηδὲν δὲ βελτιουμένη. Ἐφ' αἷς πάσαις τὸ πῦρ ἐστι τῶν κολάσεων. Ὀφθαλμὸν καταγελῶντα τοῦ πατρός. [ξοδ. φ. α.] Ὀφθαλμὸς ὁ νοῦς, ὃς αἴτιος τοῦ κατορθοῦν ἢ ἁμαρτάνειν. Ὅταν οὖν οὗτος κατὰ τῆς ἀβύσσου, τῶν τοῦ Θεοῦ λέγω κριμάτων, ἢ τὰς Γραφὰς διασύρῃ, τὸν οὐράνιον ἀτιμάζει Πατέρα, καὶ τὴν παρ' αὐτοῦ δοθεῖσαν ἀρχαίαν γνῶσιν τοῖς προφήταις καὶ ἀποστόλοις. Τὸν δὲ τοιοῦτον ἐκκόπτουσι πονηραί τινες δυνάμεις ταῖς κολάσεσιν ὑπηρετούμεναι, καὶ τὴν μερικὴν ἐπάγουσαι κάθαρσιν, ἃς κόρακας εἶπεν· οἱ δὲ ὅλον κατεσθίοντες, ἀετοὶ καλοῦνται, διὰ τὸ τὴν καθ' ὅλου κάθαρσιν πιστεύεσθαι. Τρία δὲ ἔστιν ἀδύνατά μοι νοῆσαι, κ. τ. λ. [ξοδ. φ. β.] Ταῦτα πάντα σωφροσύνης παιδευτικά. Τοιαύτη ἡ ὁδὸς γυναικὸς μοιχαλίδος· ὥσπερ ἐκείνη τὴν πορνείαν κρύπτει, οὕτω καὶ ἐνταῦθα. Τίνος οὖν ἕνεκεν τοῦτό φησιν, ὅτι ἀκατάληπτον τὸ πρᾶγμα; Βουλόμενος ἡμᾶς εἰς σωφροσύνην ἀγαγεῖν πάνυ· δεῖ γὰρ τοσαύτην ἐπιδείκνυσθαι σωφροσύνην, ὡς μηδὲ πονηρὰν ὑποψίαν λαβεῖν. Ἐὰν οἰκέτης βασιλεύσῃ. [ξοδ. φ. β] Ἐὰν οἰκέτης, φησὶ, βασιλεύσῃ τις. Ἢ ὁ λαὸς τῶν υἱῶν Ἰσραὴλ, οἰκέτης ἐν γῇ Αἰγύπτῳ γενόμενος, καὶ οὕτως βασιλεύσας ἐν τῇ ἰδίᾳ γῇ, κατεστρηνίασε τοῦ Χριστοῦ. Καὶ ἄφρων πλησθῇ σιτίων. Ἔφαγε γὰρ καὶ ἐνεπλήσθη, καὶ ἀπελάκτισεν ὁ ἠγαπημένος. Καὶ οἰκέτις ἐὰν ἐκβάλῃ τὴν ἑαυτῆς κυρίαν. Τουτέστιν ἡ ἐπίγειος Ἱερουσαλὴμ, παιδίσκη πάντων γεγενημένη ἐθνῶν, ἐξέβαλε τὴν ἑαυτῆς κυρίαν, τὴν ἁγίαν σάρκα Κυρίου, κυριοκτόνος γενομένη.","english":"A land filled with water, a soul sandy and barren, always watered by the Scriptures yet improved in nothing. Upon all these is the fire of punishments. An eye that mocks its father. [Exod. 21:15] The eye is the mind, which is the cause of doing right or sinning. When this eye acts against the abyss—I mean the judgments of God—or reviles the Scriptures, it dishonors the heavenly Father and the ancient knowledge given by Him to the prophets and apostles. Such a one certain evil powers cut off, ministering to the punishments and bringing partial purification, which he called crows; but those that devour the whole are called eagles, because the purification of the whole is believed. There are three things impossible for me to understand, etc. [Prov. 30:18] All these things are instructive of chastity. Such is the way of an adulterous woman; just as she conceals her fornication, so also here. For what reason then does he say this, that the matter is incomprehensible? Wishing to lead us to chastity altogether; for one ought to display so great a chastity as not even to receive an evil suspicion. If a servant reigns. [Prov. 30:22] If a servant, he says, reigns. Either the people of the sons of Israel, having become a servant in the land of Egypt, and thus reigning in their own land, grew wanton against Christ. And a fool filled with food. For the beloved ate and was filled, and kicked. And if a maidservant casts out her own mistress. That is, the earthly Jerusalem, having become a maidservant of all the nations, cast out her own mistress, the holy flesh of the Lord, having become a slayer of the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":72,"ref":"p72","source":"Καὶ μισητὴ γυνὴ ἐὰν τύχῃ ἀνδρὸς ἀγαθοῦ. Τίς οὖν γυνὴ μισητὴ, ἀλλ' ἢ ἡ Συναγωγὴ τῶν Ἰουδαίων, ἡ μὴ ἀγαπήσασα τὸν Χριστὸν Θεὸν, τὸν παρθενικὸν ἄνδρα αὐτῆς; Ἀλλ' ἀεὶ ῥεμβομένη περὶ τὰ εἴδωλα πορνεύουσα ἐν αὐτοῖς· λέγει γὰρ διὰ τοῦ προφήτου· Ἐμοίχευσε τὸ ξύλον καὶ τὸν λίθον ἡ ἀσύνετος Ἰουδαία, Ὅρα οὖν ἀγαθοσύνην καὶ εὐσπλαγχνίαν Χριστοῦ· Καὶ εἶπα, φησὶ, μετὰ τὸ πορνεῦσαι αὐτήν· Ἐπίστρεψον πρός με, λέγει Κύριος. Ἐὰν οἰκέτης βασιλεύσῃ· καὶ μὴν αὐτὸς εἶπεν ὅτι οἰκέτης ἄρξει δεσποτῶν ἀφρόνων. Ἀλλ' ἐνταῦθα οὐχὶ τὸν συνετὸν οἰκέτην φησὶ, ἀλλ' ἁπλῶς οἰκέτην· ἐπειδὴ παρὰ τὴν ἀξίαν πράττει τινὰ ἀνοίᾳ· κἀκεῖνοί εἰσιν αἴτιοι, οἱ χειροτονήσαντες αὐτόν· ἀλλ' οὐκ οἶδε, φησὶ, ὅπως τῇ ἀρχῇ χρήσηται. Εἰ γὰρ τοὺς ἐλευθερίως τραφέντας ἐκτραχηλίζει τὸ πρᾶγμα, πολλῷ μᾶλλον τούτους· οὐδὲν οὕτως πρὸς ἀρχὴν ἐπιτήδειον, ὡς τὸ ταπεινοφρονεῖν· ἐβασίλευσεν οἰκέτης ὁ Ἱεροβοὰμ, καὶ ὅρα ὅσα κακὰ ἐποίησεν, ἃ οὐδεὶς τῶν πρὸ αὐτοῦ καὶ ἐπ' αὐτόν. Τέσσαρα δὲ ἐλάχιστα ἐπὶ τῆς γῆς, κ. τ. λ. [ξοδ. φ. β.]","english":"And a hateful wife, if she happens to have a good husband. Who then is the hateful wife, but the Synagogue of the Jews, who did not love Christ God, her virgin husband? But always wandering about after idols, playing the harlot with them; for he says through the prophet: The senseless Jewess committed adultery with wood and stone. Observe, then, the goodness and compassion of Christ: And I said, he says, after she played the harlot: Return to me, says the Lord. If a servant should reign: and indeed he himself said that a servant will rule over foolish masters. But here he speaks not of the prudent servant, but simply of a servant; since he acts beyond his worth in folly; and those who appointed him are also responsible; but he does not know, he says, how he will use the office. For if the matter makes those who were raised in freedom grow restive, much more these; nothing is so fit for rule as to be humble-minded. Jeroboam, a servant, reigned, and see how many evils he did, which no one of those before him and against him. There are four things least upon the earth, etc. [Exod. 22:2]","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":73,"ref":"p73","source":"Λέγει περὶ τῆς κτίσεως, ἵνα μὴ πρὸς τὴν εὐτέλειαν τῆς κατασκευῆς ἴδῃς τῆς σωματικῆς· ὅρα πῶς πείθει μὴ πρὸς τὰ αἰσθητὰ ἐπτοῆσθαι· οἷά ἐστιν σοφώτερα τῶν σοφῶν, οὐχὶ τῶν ἀνθρώπων, ἀλλὰ τῶν ζώων, τῶν ἀλόγων τῶν μεγάλων· ταῦτα σοφίᾳ κρατεῖ. Ὅρα πῶς προνοητικὸς τοῦ μέλλοντος ὁ μύρμηξ, πῶς οὐ ῥᾳθυμεῖ, καίτοι τοῦ καιροῦ κελεύοντος τοῦ θέρους. Πῶς τὴν ἀπὸ τῆς φύσεως ἀσθένειαν διορθοῦται τῇ προνοίᾳ. Διὰ γὰρ τοῦτο ἐν τοῖς ἀσθενέσι μεμαθηκέναι [δεῖ] τὴν σοφίαν, ἵνα μὴ ἐκ παντὸς τρόπου τὰ σωματικὰ συζητῇς. Εἰ γὰρ ἦν ἰσχυρὸν, οὐκ ἂν ἐφάνη ἡ σοφία. Καὶ οἱ χοιρογρύλλιοι ἔθνος οὐκ ἰσχυρόν. Οὐχ ἁπλῶς ἐφ' ἑκάστου μέμνηται τῆς ἀσθενείας, ἀλλ' ἵνα δείξῃ τῆς σοφίας τὴν ἰσχύν· κἀκείνους μὲν ἀπὸ τῆς τροφῆς, τούτους δὲ ἀπὸ τῆς οἰκήσεως τελείως ἀνάλωτα. Καὶ τούτοις τὰ καταγώγια λέγει. Ἀβασίλευτον ἡ ἀκρίς. Ἐνταῦθα τὰ πολιτικὰ, τὸ πειθήνιον, τὸ ὁμονοητικὸν, τὸ κινητικὸν, τὸ τῆς συμφωνίας τῆς ἀφάτου. Ταῦτα γὰρ ἡμῶν συνέχει τὴν ζωὴν, τροφὴ, οἴκησις, στρατεία. Ὁρᾷς ὥσπερ ἀσθενῆ ἐκεῖνα, οὕτως καὶ ταῦτα ἄναρχα, καὶ οὐδὲν παρεβλάβη, ἀλλ' ἐν τῇ φύσει τὴν εὐταξίαν ἔχει; Οὐκ ἄν τις ἁμάρτοι καὶ τῶν ἀνθρώπων ταῦτα σοφώτερα εἰπών. Κατὰ τοῦτο πῶς διατηρεῖ τὴν εὐταξίαν. Καὶ ἀσκαλαβώτης χερσὶν ἐρειδόμενος, ὁμορόφιος τοῖς κρατοῦσίν ἐστι, φησί. Τὸ ζῶον τοῦτο τὸ εὐάλωτον, καὶ οὐδεὶς λυμαίνεται τοῦτον. Καὶ ἀλέκτωρ ἐμπεριπατῶν ἐν θηλείαις εὔψυχος. [ξοδ. φ. α.] Ἐν τοῖς οἰκείοις καλὸς ἀλέκτωρ, φησίν. Ἀλλ' ὥσπερ οὗτος ἐν τοῖς οἰκείοις, οὕτως καὶ σὺ ἐν ἀνθρώποις μὴ μέγα φρόνει, φησί. Τί δὲ εὐτελέστερον ἀλέκτορος;","english":"He speaks about creation, so that you may not look to the cheapness of the bodily construction; see how he persuades us not to be excited by things perceived by the senses; how these are wiser than the wise—not than wise men, but than the animals, the great irrational beasts; these he rules by wisdom. See how the ant is provident for the future, how it is not idle, even though the season of summer urges it on. How it corrects the weakness from its nature by providence. For this reason [one must] learn wisdom in the weak things, so that you may not in every way seek after bodily things. For if it were strong, wisdom would not have appeared. And the rock-badgers are a nation not strong. Not without reason does he mention the weakness in each case, but to show the strength of wisdom; and those he makes completely invulnerable by their food, these by their dwelling. And for these he speaks of their lairs. The locust has no king. Here are the political matters: the obedient, the concordant, the mobile, the ineffable harmony. For these things hold our life together: food, dwelling, warfare. Do you see that just as those are weak, so these are also without a ruler, and nothing was harmed, but they have good order in their nature? One would not err in calling these wiser even than men. In this way how does it preserve good order. And the lizard, supporting itself with its hands, is a housemate of kings, he says. This animal is easily caught, and no one harms it. And a rooster walking about among hens is courageous. In its own domain a rooster is fine, he says. But just as this one is in its own domain, so also you among men, do not be proud, he says. And what is cheaper than a rooster?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":74,"ref":"p74","source":"ἀλλ' ἐπὶ τῆς οἰκείας ἀρχῆς μέγα φρονεῖ. Ὁ μὲν σώματι κρατεῖ, ὁ δὲ φύσει, ὁ συνέσει. Οὐ γὰρ δεῖ κατὰ τὰ ἄλογα σωματικῶς καὶ φυσικῶς διακρατεῖν, ἀλλὰ καὶ λόγῳ καὶ πειθοῖ· ὅπερ γὰρ ἐκείνῳ μὲν ἰσχὺς, τούτῳ δὲ ἡ φύσις, τοῦτο τοῦ βασιλέως τὸ λογικόν· διὰ τοῦτό φησι· Καὶ τράγος ἡγούμενος αἰπολίου. Ὡς ἐξουσίαν ἔχων ἐδίδασκε, καὶ οὐχ ὡς οἱ γραμματεῖς, ὥστε ἐκπλήττεσθαι. [ξοδ. φ. β.] Οὗτος γὰρ, φησὶν, ἐστὶν ὁ ὑπὲρ ἁμαρτίας κόσμου σφαγεὶς, καὶ ὡς θῦμα προσαχθεὶς, καὶ ὡς ἐρήμῳ εἰς ἔθνη πεμφθείς· καὶ κόκκινον ἔριον ἐπὶ κεφαλὴν ὑπὸ τῶν ἀπίστων στεφανωθείς· καὶ ἀνθρώπων λύτρον γενηθείς· καὶ ζωὴ πάντων δειχθείς. Καὶ βασιλεὺς δημηγορῶν ἔθνει. Ὁ ὑπὸ Ἡσαΐου προφητευθείς· Βασιλέα γὰρ, φησὶ, μετὰ δόξης ὄψεσθε. Οὗτος ὁ δημηγορῶν ἐν ἔθνει πιστῷ, καὶ παῤῥησίᾳ δι' Εὐαγγελίων ὁμιλῶν. Ἄμελγε γάλα, καὶ ἔσται βούτυρον. [ξοδ. φ. β.] Ἄμελγε πιστῶς τὰς δύο διαθήκας τοῦ Χριστοῦ, καὶ εὑρήσεις ἐντολὰς, ὡς γάλα· ἵνα τρεφόμενος ἐν αὐταῖς, εἰς πιστὸν τέλειον ἄρτον καταντῆσαι δυνηθῇς.","english":"But he takes pride in his own rule. One rules by the body, another by nature, another by understanding. For it is not necessary to dominate in a bodily and natural way, as with irrational creatures, but also by reason and persuasion; for what strength is to the one, and nature to the other, this is the rational faculty of the king. Therefore he says: And a he-goat leading the flock. He taught as one having authority, and not as the scribes, so as to astonish. [Exod. 5:2.] For this, he says, is the one slain for the sin of the world, and brought as a sacrifice, and sent as to a desert among the nations; and crowned on the head with scarlet wool by the unbelievers; and become a ransom for men; and shown to be the life of all. And a king addressing the people. The one foretold by Isaiah: For you shall see the King with glory, he says. This is the one addressing the people among a faithful nation, and speaking with boldness through the Gospels. Milk out, and there shall be butter. [Exod. 5:2.] Milk out faithfully the two covenants of Christ, and you will find commandments like milk, so that being nourished in them, you may be able to arrive at the faithful perfect bread.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":75,"ref":"p75","source":"ΚΕΦΑΛ. ΛΑʹ.\n\nΔίδοτε οἶνον πίνειν τοῖς ἐν ὀδύναις. [ξοδ. φ. α.] Δίδοτε οἶνον, εἶπε· τὴν καταλελυμένην γὰρ ψυχὴν ἐκθερμαίνεσθαι χρή· οὐχὶ τὸν ἄρχοντα τὸν τύφου γέμοντα πρὸς τὴν θέρμην ἐξάγειν· τῆς ἀπὸ τῆς ἀρχῆς θερμασίας ἀρκούσης αὐτῷ. Πλάτυνον τὸ στόμα πλατύτερον, καὶ πεπαῤῥησιασμένον λάμβανε λόγον.","english":"CHAPTER 31.\n\nGive wine to drink to those in pain. [Exod. 5:1?] Give wine, he says; for the soul that has been broken down must be warmed through; not that the ruler full of pride should be led out to the heat—the warmth from his rule being sufficient for him. Open your mouth wider, and receive a word spoken with boldness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]}]}