THE FOURTH CENTURY_

IV,1. GOD has planted for Himself the logikoi; His wisdom has, in turn, grown in them by their reading every kind of scripture [ܟܬܒܵܐ]

4,1. Ο θεος εφυτευσεν αυτωι τους λογικους ηυξησε δε αυτους η σοφια αυτου αναγιγνωσκουσα αυτοις γραφας διαφορους.

IV,2. “THAT which can be known of God “ (Rom 1:19) is in those who are first by their genesis; and what is not knowable of Him is in His Christ.

4, 2. Το γνωστον ψου πατρος εν τοις την γενεσιν πρωτευουσιν εστι το δε ακαταληπτον αυτου εν τωι Χ. αυτου εστιν.

IV,3. THAT which is knowable of Christ is in those who are seconds by their genesis, and that which is not knowable of Him is in His Father.

4, 3. Το γνωστον του Χ εν τοις δευτεροις την γενεσιν εστι το δε ακαταληπτον αυτου εν τωι πατρι αυτου εστι.

IV,4. THE heir of Christ is one who knows the intellections of all the beings subsequent to the first judgement.

4,4. Κληρονομος του Χ εστιν ὁ αξιωθεις εποπτης ειναι των γενητων.

IV,5. WHAT is knowable been revealed to the knower, partly in the knower and partly in the non - knower.

4,5. Γνωσις τοις γνωστικοις η μεν εν τοις νοηθηναι δυναμενοις εστιον, η δε εν τοις νοηθηναι ου δυναμενοις εκλαμπει.

IV,6. OF that which is knowable, one part is produced in the pure, and one part in those who are not pure. What is produced in the first is called spiritual knowledge; and what falls to the second goes by the name of natural contemplation.

4,6. Της γνωσεως το μεν γιγνωσκεται τοις καθαροις το δε τοις ου καθαροις· η μεν γιγνωσκομενη τοις καθαροις γνωσις πνευματικη λεγεται την δε τοις δευτεροις τυχουσαν γνωσιν κοινην της φυσεως ονομαζουσιν.

IV,7. HE who has placed the ful[ly] manifold wisdom (Eph 3:10) in beings - he also teaches those who want it the art of easily becoming a seer.

4,7. ος την πολυποικιλον σοφιαν εν τοις γενητοις τεθεικε δυναται τους σπουδαιους την τεχνην αυτου διδασκειν και οπως τις ευκοπως εποπτης αυτης γινεται.

IV,8. THE coheir of Christ (Rom 8:17) is one who arrives in the Unity and delights in contemplation with the Christ.

4,8. Συνκληρονομος του Χ. εστιν ο ων εν τηι μοναδι ευφραινομενος μετ ̓ αυτης {̣}εν τηι θεωριαι αυτης.

IV,9. IF the heir is one thing and the inheritance another, the Word is not that which inherits: rather the Christ (inherits) the Word which is the inheritance; because anyone who inherits is thus united to the inheritance; and the Word-God is free from (or “for”?) union.

4,9. Ει ετερον εστιν ο κληροννομος και ετερον η κληρονομια δηλον οτι οι λογικοι οι εκτισθησαν εν τηι του υιου εικονι αυττου εσονται παρα τωι πατρι.

IV,10. AMONG writers of true doctrines, some have plunged from the first contemplation of nature, others from the second, and still others are fallen from the blessed Trinity.

4,10. Των της πλανης διδασκαλιας συγγραφεων οι μεν της προτης θεωριας της φυσεως εξεπεσαν, οι δε της δευτερας, οι δε και εν τηι της αγιας τριαδος γνωσει επταισαν.

IV,11. IF God is known by means of corporeal nature and incorporeal (nature) , and that the two contemplations of these (natures) vivify the logikoi, it is very well-said that God “is known by the interior of the two living” (Hab 3:2)

4,11. Ει ο θεος αναμεσον της φυσεως της σωματικης και της φυσεως της πνευματικης γιγνωσκεται η δε τουτων δυο ταγματων θεωρια ζωοποιει τους λογικους καλως ειρηται τωι προφητηι οτι ο θεος εν μεσωι δυο ζωων γιγνωσκεται.

IV,12. THE intelligible circumcision is a voluntary distant removal of the passions that (are made) for the knowledge of God.

4,12. Περιτομη πνευματικη εστιν η απο των παθηματων αποχωρησις ητις αγαθωι θεληματι δια την του θεου γνωσιν γινεται.

IV,13. THOSE “who share in flesh and blood” are children (Heb 2:14); now whoever is young is neither good nor bad. It is thus well said that men are intermediate between angels and demons.

4,13. Οι κεκοινωνηκασι σαρκος και αιματος παιδια εισι, παν δε παιδιον νηπιον ου το αγαδον ουδε το κακον κεκτηται τελειως· καλως ουν λεγονται ͅ οι ανθρωποι οτι μεσοι εισι των τε αγγελων και των δαιμονων.

IV,14 JUST as the pledges which are in bodies are a small part of the body, so also the pledes which are in knowledge[s] are a certain part of the knowledge of beings.

4,14. Ωσπερ ο αρραβων ο εν τοις σωμασι μερος τι σμικρον εν τωι σωματι εστιν ουτως και ο αρρραβων ο εν ταις γνωσεσι μερος σμικρον της των γενητων γνωσεως.

IV,15. IF the whole world of men is a world of children, one day they will attain the age of adulthood befitting the just or the impious.

4,15. Ει πας ο των ανθρωπων κοσμος παιδιων κοσμος εστι . . . . .

IV,16. THE only-begotten is he before whom no other has been begotten, and after whom no (other) has been. (for unique see also I,12; III,1)

4,16. Μονογενής ἐστιν, οὗ ἄλλος οὐ προετέχθη καὶ μεθ' ὃν ἕτερος οὐ γέγονε.  [Doctr. Patr. (Diekamp.) p. 263 l  Μονογενης  εστιν ουκ προτερος αλλος ουκ εγεννηθη ουδε μετ' αυτον αλλος. [Σ1=Σ2]

IV,17. IT is said that “up” is where knowledge leads those who posess it, and “down” is where ignorance leads those who posess it.

17 ^[271] Ανω λεγεται η της γνωσεως αναγωγη κατω δε η της αγνοιας καταβασις.

IV,18. THE intelligible anointing is the spiritual knowledge of the holy Unity, ² and the Christ is he who is united to this knowledge. ³ And if this is so, the Christ is not the Word in the beginning, ⁴ just as as he who is anointed is not God in the beginning. ⁵ Rather the latter [God] because of the former [anointed] is the Christ, and the former [anointed] because of the latter [God] is God.

18 ^[271] Χρισμα νοητον εστιν η της αγιας μοναδος γνωσις _[διδασκαλος δε αυτης προς τους λογικους εστιν ο κυριος Χ_].

IV,19. ONE is a number of quantity, and quantity is linked to corporeal nature; number therefore pertains to second natural contemplation.

 Ὁ γὰρ ἀριθμός ἐστι τοῦ ποσοῦ, τὸ δὲ ποσὸν τῇ σωματικῇ φύσει συνέζευκται· ὁ γὰρ ἀριθμὸς τῆς σωματικῆς φύσεως.  [Ep fid 8.2]

19. εν εν τωι αειθμωι το ποσον κατηγορει αρμοζει δε προς την σωματικην φυσιν· ο αριθμος αρα της φυσικης θεωριας της δευτερας εστιν

IV,20. THE first is only he before whom there are no others, and after whom the others come to be.

20. Πρωτοτοκος εστι ου προτερος αλλος μεν ουκ εγεννηθη μετ' αυτον δε αλλοι εγενοντο.

IV,21. THE anointing either indicates knowledge of the Unity or [it] designates the contemplation of beings. And if Christ is anointed more than the others (Ps 44:8), it is evident that he is anointed with knowledge of the Unity. Because of this, he alone is said to be seated at the right of his Father (cf. Eph 1:20, Col 3:1, Heb. 10:12); the right which here, according to the rule of the gnostikoi, indicates the Monad and the Unity.

21. Το χρισμα εστιν η σημειον της μοναδος γνωσεως η σκοπος της των οντων γνωσεως.

v.8(2-3). therefore God your God has anointed you with the oil of rejoicing beyond your fellows.

7. EVERY celestial power has been provided with the contemplation of creatures, but the Christ has been provided beyond all his fellows: that is, he has been anointed with the knowledge of the Monad. This is why he alone is said to sit at the right of the Father (cf. Eph 1:20, Col 3:1, Heb. 10:12). By ‘Christ’ I mean the Lord who, with the word, has come among [us].

(Sch 7 on Ps 44:8(2-3) 7. διὰ τοῦτο ἔχρισέν σε ὁ θεὸς ὁ θεός σου
 ἔλαιον ἀγαλλιάσεως παρὰ τοὺς μετόχους σου.

7. η πασα δύναμις των ουρανων τ͂ των γεγονότων κέχρηται θεωρίᾳ· ο δὲ Χριστὸς παρὰ πάντας κέχρηται μετόχους αυτοῦ τ͂ της μονάδος δηλονότι κέχρισται γνώσει. διὸ καὶ μόνος λέγεται εν δεξῖ καθέζεσθαι τοῦ πατρὸς· Χριστὸν δέ φημι, τὸν μετὰ λόγου, επιδημήσαντα κύριον.

IV,22 JUST as those who offer symbolic sacrifices burn up through the virtues the bestial movements of the soul, so do those who sacrifice to demons destroy through the vices the natural activites of the soul.

22. Ωσπερ οι τα της θυσιας συμβολα δι' αρετων τωι θεωι προσφεροντες τας της ψυχης θηριωδεις ορμας εμπιμπρασιν ουτως οι τοις δαιμοσι θυσιαζοντες δια κααιας τας ενεργειας της ψυχης τας κατα φυσιν διαφθειρουσιν. [S1 almost= S2]

IV,23. MOSES and Elijah are not the Kingdom of God, if the latter is contemplation, and the former the saints. How is it therefore that our Savior, after promising to show the disciples the kingdom of God, shows them - having a spiritual body himself - - Moses and Elijah on the mountain?

23. ουκ εστι Μωσης και Ηλειας βασιλεια του θεου διοτι ο μεν την των φυσεων θεωριαν ο δε αγιους ανθρωπους σημαινει.

IV,24. THE firstborn from among the dead (Col 1:18) is he who is raised from the dead, and [is] the first to assume a spiritual body (Rev 1:5)

24. Πρωτοτοκος των νεκρων εστιν ος εκ των νεκρων πρωτος ηγερθη σωμα πνευματικον ενδυς.

IV,25 JUST as the light that shines in holy temples is the symbol of spiritual knowledge, so also that in the house of idols is the sign of untrue doctrines and logoi . The first is nourished by the oil of holy love, and the second it by the worldly love that loves the world and what is in it.(1Jo 2:15)

4,25. ^[281] Ωσπερ το φως το εν αγιοις ιεροις καιομενον σημανει την πνευματικη γνωσιν ουτως και οι λυχνοι οι εν τοις των ειδωλων ναοις καιομενοι σημαντικοι της ψευδωνυμου γνωσεως· και το μεν πρωτον φως δια του τς αγαπης ελαου τρεφεται το δε δευτερον εκ της του κοσμου τουτου ματαιοτητος επιθυμιας.

IV,26. IF on the third day the Christ “is accomplished” and on the preceding day the wood gathered in the desert is burned, (??Num 16:32) it is evident that “today” is that which is called Friday, when “at the eleventh hour” the nations have been called by our Savior to eternal life

4,26. Ει ο Χ. τηι τριτηι τελειουται τηι δε προ ταυτης ημεραι ο τα ξυλα εν τηι ερημωι συλλεξας πεπρησται δηλον οτι η σημερον ημερα σημαινει την παρασκευην ης περι την ενδεκατην ωραν τα εθνη υπο του σωτηρος ημων εις σωην κεκληται.

IV,27. THE symbol which has appeared to the Baptist of the one baptized - , is it that which is in the first contemplation, or the second, or in the third? And again is it possible that the Unity could be imprinted in a form as that [symbol], however there is here a danger which we make known openly openly; but you will correct this symbol among the gnostikoi

4,27. Η της περιστερας της παρα Ιορδανηι τωι βαπτιστηι φανεισης εικων μαρτυρια εστι τωι βαπτιζομενωι οτι υιος εστι του υψιστου.

IV,28. THE intelligible unleavened loaves (Ex 29:2) are the state of the reasoning soul which is constituted by pure virtues and true doctrines.

4,28. Αζυμα πνευματικα εστιν εχις {καταστασις} ͅ ψυχης λογικης η εκ παθαρων αρετων τε και εκ γνωσεως της αληθειας συνεστηκεν.

IV,29. JUST as if the earth were destroyed night would no longer exist on the face of the firmament, so when vice will be removed ignorance will no longer exist among the logikoi. Ignorance is the shadow of evil, in which those who walk there, as in the night, are illuminated by the [lamp-] oil of Christ and see the stars, according to the knowledge that they are worthy of receiving; and - for them as well - the stars will fall for them, (Jdg 5:20) if they do not return promptly to the sun of justice. (Mal 3:20), (cf. VI,88 for hurling stars)

4,29. Ωσπερ της γης εκ προσωπου του ηλιου αρθεισης ουκ εσται νυξ εν προσωπωι του στερωματος ουτως της των λογικων αμελειας εκ μεσου αρθεισης ουκετι εσται αγνοια.

IV,30. IF the wealth of God, (Rom 11:33) which is to come is the spiritual contemplation of worlds that will be, those who limit the kingdom of heaven to the palace and the banquet will be disconcerted.

4,30. ^[285] Ει ο πλουτος του θεου ο μελλων η πνευματικη γνωσις η εν αυτωι εστιν αισχυνωνται οι την βασιλειαν των ουρανων φαρυγγι τε και γαστρι περιγραφουσιν.

IV,31. JUST as the star hidden by the interposition of another star is higher than it, so one who is much more humble that another will be found, in the world to come, to be more exalted than he.

4.31 Ὥσπερ ὁ κρυπτόμενος ἀστὴρ τοῦ κρύπτοντος αὐτὸν ἀστέρος ἀνώτερος ἀποδείκνυται, οὕτως ὁ μᾶλλον πρᾳῢς τοῦ ἧττον πρᾳέος ἐν τῷ αἰῶνι τῷ μέλλοντι ὑψηλότερος εὑρεθήσεται. [Hr-nfg 230=E9]

[S1] 4,31. Ωσπερ ο αστερ ο υπο σκεπηι ετερου αποκρυφθεις υψηλοτερος εστιν εκεινου, ουτως ο πραυς παρα τον ετερον διαφεροντως εν τωι μελλοντι αιωνι ευρεθησεται υψωθεις υπερ αυτον.

IV,32. THE lobe of the liver (Ex 29:13 et.al.) is the first [tempting-] thought that is constituted by the concupiscible part of the soul.

4,32. Λοβος του ηπατος εστιν ο πρωτος διαλογισμος ο εκ του επιθυμητικου της ψυχης.

IV,33. THE merciless at death are received by merciless demons; and those more merciless [are received] by [demons] who are themselves even less human. And if these latter acquire them, they then extract them unawares, from their bodies, so that in departing [from life] they encounter demons. Indeed, it is even said that God never desires that those who depart [life] be given over to such demons.

4.33 Τοὺς ἀνελεήμονας μετὰ θάνατον ἀνελεήμονες ὑποδέχονται δαίμονες, τοὺς δὲ μᾶλλον ἀνελεήμονος οἱ τούτων ἀπανθρωπότεροι. Εἰ δὲ τοῦτο οὕτως ἔχει, λέληθεν ἄρα τοὺς ἑαυτοὺς ἐκ τοῦ σώματος ὑπεξάγοντας, ὁποῖοι αὐτοῖς μετὰ τὴν ἔξοδον ὑπαντιάζουσι δαίμονες· καὶ γὰρ λόγος ἐστὶ μηδένα τῶν βουλήσει Θεοῦ ἐξιόντων τοῖς τοιούτοις παραδίδοσθαι δαίμοσιν. [Hr-nfg 230=E10]

4,33. ^[285] Τους αναλεημονας δαιμονες ανελεημονες ͅ εκδεξονται τους δε μαλλον ανελεημονας δαιμονες κακιονες εκδεξονται· ει δε τουτο ουτως εχει τους αυτους αποκτεινοντας οτι δαιμονες παντων αγριωτατοι εκδεξονται αυτους λανθανει.

IV,34. IN the world to come, no one will escape the prison into which he will fall; because it is said: You will not depart from there, until what you pay the last penny,” that is a minimum suffering.

4,34. Εν τωι μελλοντι αιωνι ουδεις δυναται εκφευγειν εκ της φυλακης εις ην αν βληθηι οτι γεγραπται· ου μη εξελθηις εκειθεν εως αν αποδωις τον εσχατον --δραντην· εστι δε τουτο ανταποδοσις της ολιγοστης πλημμελλειας.

IV,35. IF the gift of languages is a gift of the Spirit, and [if] the demons are deprived of this gift, then they do not speak in languages. But it is said that, as a result of study, they know the languages of men; and this is not surprising that they possess this through receptivity; because their sustasis is coextensive with the sustasis of the world. Someone has said that their languages also vary, like those of men. And there are those who say that there are even ancient languages among them, with the result that those who work against the Hebrews make use of the Hebrew language, and to Greeks there are those who speak in the Greek language, and so on for the rest.

4,35. ^[287] Ει το των γλωσσων δομα χαρισμα εστι του αγιου πνευματος δηλον οτι οι δαιμονες τουτου ου μετεχουσι, ου γαρ γλωσσολαλουσιν ͅ ουδε εις δαιμων πασας γλωσσας επισταται· πεπειδευνται δε ταις γλωσσαις ως παλαιοι οντες εν τωι κοσμωι.

IV,36. THE intelligilble fat is the thickness which, on account of vices, descends upon the hegemonikon.

   10(1) τὸ στέαρ αὐτῶν συνέκλεισαν

4. στέαρ ἐστὶ νοητὸν ἡ ἐκ τῆς κακίας τῷ ἡγεμονικῷ παχύτης ἐπισυμβαίνουσα  Sch 4 InPs 18:10(1) [cf PG 12.1221]

IV,37. AMONG animals, it is said that some draw breath from the outside, others from the inside, others from their surroundings, and yet others from every direction. And it is said that those that [draw breath] from the outside are men and all those with lungs; those that [draw breath from] the inside are fish and all those with large throats; those that breathe from their surroundings are bees [breathing] by the beating of their wings; and those who draw breath from every direction [are] the demons and all the logikoi posessing bodies of air.

4,37. Των ζωων τα μεν εξωθεν την πνοην ελκει των δε η πνοη εσωθεν κινειται τα δε εξωθεν ελκοντα εν τωι αερι οικει τα δε εσωθεν εν τωι υδατι εστιν.

IV,38. IN the world to come, the irascible man will not be counted among the angels, nor will the [headship?] be confided to him. Indeed, he does not see that because of passion he readily loses his temper with those who are led by him, [and thus] he descends from vision and rejects those who are in danger. For these two things are foreign to the angelic order.

4,38. ^[289] Εν τωι μελλοντι αιωνι ανθρωπος θυμικος τοις αγγελοις ουκ εναριθμειται ουδε αρχην πιστευθησεται οτι ο θυμος αλλοτριος της αγγελικης πολιτειας.

IV,39. IF in the worlds to come God shows his wealth to the logikoi, it is clear that He will do this in those who will be after Him who comes ( ? cf. Mt 11:3; Rev. 4:8) because before Him the logikoi would not be able to receive His holy riches ( ? cf. Eph. 3:8; 3:16).

Σ1 4,39. Ει εν τωι μελλοντι αιωνι ο θεος τον πλουτον αυτου τοις λογικοις αποδειξει δηλον οτι εν τουτωι τωι κοσμωι μερος ουτου κατεχουσιν. [Σ1 If in the world to come God shows His riches to the logikoi, it is evident that in this world they possess a part of it]

IV,40. THE Key of the Kingdom of Heaven (Mt 16:19) is the spiritual gift which partially reveals the intellections of the praktike and of the nature, and those of the logoi which concern God.

Σ1 4,40. Κλεις της των ουρανων βασιλειας εστι το χαρισμα πνευματικον ο τωι νοι την της πνευματικης θρησκειας θεωριαν τε και την εν ταις φυσεσιν διανοιαν και τους περι της θεοτητος λογους αποκαλυπτει. [[S1 The key of the kingdom of the heavens is the spiritual gift which reveals to the nous the contemplation of the spiritual praktiké, the intellection which is in the natures and the logoi that concern the divinity.]

IV,41 BEFORE his coming the Christ showed to men an angelic body, and more recently He has not shown them the body He has now: rather, he has revealed [the body] which they should [?will] have.

S1 4,41. Ο Χ. προ της ελευσεως αυτου τοις ανθρωποις εν διαφοροις εικοσιν εφανη εν δε τηι ελευσει αυτου εν τηι του σωματος αυτων αληθειαι ωφθη αυτοις.

[S1 Christ, before his coming, appeared to men in various forms; and in His coming, He appeared to them in the truth of their bodies.]

IV,42 THE promise of the hundredfold (Mt.19:29) is the contemplation of beings, and eternal life is the knowledge of the Blessed Trinity: This, then is eternal life; to know you, the only true God (Jn. 17:3)

4,42. Η εκατονταπλασιων ανταποδοσις ην εν τωι ευαγγελιωι αυτου ο κυριος -- επηγγελκεν η των οντων θεωρια εστιν, η δε ζωη αιωνιος η της αγιας τριαδος θεωρια καθως γεγραπται· αυτη δε εστιν η αιωνιος ζωη ινα γινωσκουσιν σε τον μονον αληθινον θεον και ον απεστειλας Ι. Χ.

IV,43. IF the Christ who has appeared to Jacob on the ladder designates natural contemplation, the appearance of the ladders provides information concerning the path of the praktike: but if it means the knowledge of the Unity, the ladder is the symbol of all worlds. (Gen 28:12-13)

4,43. ^[291] Η κλιμαξ ην ειδεν Ιακωβ ης η κεφαλη αφικνειτο εις τον ουρανον και κυριος επεστηρικτο επ' αυτης σημειον των δυο θεωριαν εστιν· η της καθαροτητος και της υπερβολης της γνωσεως αναγωγη. {̣}

IV,44. THE Sabbath is the rest of the reasoning soul, in which it is naturally made not to cross the limits of nature.

4,44. Σαββατον εστιν ησυχια {γαληνη} ψυχης λογικης ητις πεφυκε τους της φυσεως ορους ου παραβαινειν.

IV,45. IT is not those who adore them, but rather those who sacrifice to them that the divine powers repel; and of this we have been clearly apprised in Judges, by Manoah. (Jdg 6:19-24; Jdg 13:15-25)

4,45. Αι αγιαι δυναμεις απωθουνται τους αυτοις θυσιαζοντας διδασκουσι γαρ οτι πασα θυσια τωι θεωι προσφερεσθαι δει ωσπερ Γεδεων και μανωε ειρηται.

IV,46. THE four corners signify the four elements, the object which appeared means the dense world, and the different animals are symbols of the orders of men: and it is this which appeared to Peter on the roof. (Act 10:11-16)

4,46. Αι τεσσαρες αρχαι σημαινουσι τα τεσσαρα στοιχεια και το σκευος ο -- οφθησημαινει την του κοσμου τουτου παχυτητα τα δε παντοια θηρια σημαινει τα των ανθρωπων ταγματα.

IV,47. WITH those who approach obscure matters and want to write on them the demon of anger fights night and day, that [demon] which is accustomed to blind the thought and to deprive it of spiritual contemplation.

4,47. ^[293] Προς τους τα λεπτα προβληματα πνευματικα συγγραφοντας ο του θυμου δαιμων νυκτος και ημερας πολεμει· αυτος γαρ την ͅ διανοιαν τυφλουν ειωθε τε και αποστερει την πνευματικην θεωριαν.

IV,48. THE intelligible turban is faith which is inflexible and not susceptible to fear. (Ex 28:4)

4,48. Κιδαρις της ιερωσυνης εστι πιστις ουκ εκκλινουσα ητις υποψιαν του φοβου ου δεχεται.

IV,49. AMONG all pleasures, there is one coextensive with the sustasis of the nous: namely, the [pleasure] accompanying knowledge, for all will pass away in the world to come.

Σ1 4,49. Πασης της ωφελειας {χαρας} της τηι των αγαθων εργασιαι γενομενης εις τον μελλοντα αιωνα προαποκειμενης η τις ονευματικης γνωσεως μενει μετα του νοος εν τουτωι τωι κοσμωι και εν τωι μελλοντι.[S1 While all pleasure which comes from the practice of good actions proceeds from the world to come, the pleasure of spiritual knowledge remains with the nous in this world and in the world to come.]

IV,50. THERE is a good love that is eternal: namely, that which true knowledge chooses for itself, and which is said to be inseparable from the nous.

Σ1 4,50. Μια εστι η του αγαθου αγαπη η εις αιωνα διαμενουσα ητις εστιν η της αληθειας γνωσεως αγαπη. [S1 There is one good love which remains eternally, that which is the love of the true knowledge.]

IV,51. IN second natural contemplation, it is said that some are leaders, and others ar submissive to leaders, of necessity. But, in the Unity there will not be those who are leaders, neither those who are submitted to leaders; but all will be gods.

4,51. Εν τηι φυσικηι θεωριαι τηι δευτεραι οι μεν αρχουσιν -- εν δε αρχονται εν δε τηι μοναδι ουκ εισιν οι αρχουσιν ουδε οι υπ' αρχας αλλα παντες θεοι εισιν.

IV,52. THE intelligible blade is the knowledge of the Blessed Trinity. (Ex 28:36)

4,52. Πεταλον πνευματικον εστιν η αληθινη της αγιας τριαδος γνωσις.

IV,53. KNOWLEDGE diminishes and decreases among those who build the tower with viciousness and with false doctrines; they run aground on ignorance and confusion of ideas [“intellections”], in the same way as those also who construct the tower. (Gen 11:4-9)

4,53. Υστερειται η γνωσις και καταγεται εν τουτοις οι εκ κακιας τε και κενοδοξιας πυργον ωικοδομηκοσι συνεβη.

IV,54. IN all languages words make known names, and [so] objects are known. In this way the words of the Apostles offered in the Hebrew language were transformed into the names and the words of (other) languages; [and] because of this all peoples had knowledge of what was revealed. (Act 2: 5-13)

Σ1 4,54. Εν πασαις ταις γλωσσαις ονοματα και λογοι γιγνωσκονται γνωριζουσιν δε τα πραγματα· ουτως η του πνευματος γλωσσα την των διανοιων διαφοραν γνωριζει. [S1 In all the languages, the names and the words are known, and they inform about the objects. Thus, the language of the holy Spirit informs64 about the differences in the intellections.]

IV,55. THE words [?names] of the virtues are virtues’; and he who hears the words but does not practice them. sees virtue [as] in [that] shadow which is the face of the soul. (Jms 1:22-24).

Σ1 4,55. Οι των αρετων λογοι εσοπτρα των αρετων· ος αρα αν ακουηι τους λογους και μη ποιηι μονον την της αρετης σκιαν ως εν εσοπτρωι καθοραι η δε εληθινη αρετη το ακριβες της ψυχης προσωπον. [S1 The utterances of the virtues are the mirror of the virtues; he who thus "listens" to the virtues and does not "practice them," he sees only the shadow of the virtues as in a mirror. But the true virtue is the exact face of the soul.]

IV,56. THE intelligible ephod is the state of the reasoning soul, in which a man customarily practices his virtues. (Ex 18:4)

4,56. Επωμις πνευμματικη εστιν {εξις} καταστασις περισσευουσα της λογικης ψυχης ηι ειωθεν ο ανθρωπος εργαζειν τα αυτου κατορθωματα.

IV,57. THE Christ has appeared as creator by the multiplication of loaves, by the wine of the [marital] union, and by eyes of the man born blind. (Mt.14:15-21; 15:32-38 & Jn 2:1-10; 9:1-7)

4,57. Εν ταις αρεταις ας εποιει ο Χ. και εν τοις σημειοις και τερασι και ιαμασιν ας εποιησε οτι κτιστης εστιν απηγγελθη.

IV,58. GOD, when he created the logikoi, was not in anything; but, when he creates the corporal nature and worlds which arise from it, he is in his Christ.

4,58. Ο θεος προ του λογικην φυσιν κτιζειν εν τηι αυτου ουσιαι ενωικησε μετα δε το κτιζειν αυτην κατοικητηριον αυτου εποιησεν.

IV,59. IF an essence is not said to be superior or inferior to an[other] essence, and that a demon has been designated by our Savior as worse that an[other] demon, it is evident that it is not by their essence that demons are bad. (Lk 11:26)

4,59. Ει ουσια εκτισμενη παρα τν ετεραν οτι περισσευει η υστερει τηι κτισει ουκ ενδεχεται λεγειν, ο δε κυριος εν τωι ευαγγελιωι αυτου εγνωρισεν οτι εστι δαιμων κακιων του ετερου δηλον οτι δαιμονες ου κτισει αλλα θεληματι αυτων κακοι εισιν.

IV,60. TO those who blaspheme against the Creator and speak ill of this body of our soul: who will demonstrate the grace that they have received, [namely] while they are passible, to have been joined such an organon? They testify in favor of my words, who in hallucinations of dreams are terrified by demons and escape into wakefulness as [if] beside angels, when the body awakens abruptly.

4,60. ^[299] Τοις τον κτιστην βλασφημουσι τε και τουτο το της ψυχης σωμα κακως λεγουσι τις την του κυριου αγαθοτητα ρις αυτους γενονενην και διαπαντος απο των δαιμονων αυτους σκεπαζουσαν γνωρισει· μαρτυρες δε μοι τουτου οι εν τοις ενυπνιοις υπο των δαιμονων φοβηθεντες προς τυς αγγελους προσφευγουσι και ουτως αισθανομενοι εξυπνοι γινονται.

IV,61. “INTERPRETATION” is explanation of the commandments for the consolation of the simple.

4,61. Αποκαλυψις διδακτικη εστιν η των του θεου εντολων ερμηνεια ητις αποκαλυπτεται εις την των απλων παρακλησιν.

IV,62. IT is necessary for the nous to be instructed concerning incorporeal [beings], concerning bodies, or even simply to see objects: for there, indeed, is its life. But it will not see incorporeal [beings], if it be impure in its will, nor bodies, if it should be deprived of the organon that shows it sensible things. What, then, will they give to the dead soul for contemplation, those who despise the Creator and also malign our body here?

4,62. ^[301] Καθηκει τωι νοι σχολαζειν η τηι των ασωματων θεωριαι· η τηι των σωματικων θεωριαι η τηι των πραγματων οπτασιαι οτι εν τουτοις η ζωη αυτου· αλλα γαρ τα μεν ασωματα οραν ου δυναται μεμολυσμενος τωι θεληματι αυτου ουδε τα σωματα απεστερημενος του οργανου του δια των αισθητηριων αυτου αυτωι -- αποδειπνυντος· τουτων δε ουτως εχοντων τι περισσον τηι της ψυχης της νεκρας ορασει -- ιδωσουσιν οι αδικουντες τον κτιστην και το σωμα τουτο συκοφαντουντες.

IV,63. THE propitiatory is. spiritual knowledge, which conducts the soul of the praktikoi. (Ex 25:17)

4,63. Εφωδ πνευματικον εστι γνωσις πνευματικη ητις παρακαλει τους εργατας.

IV.64. IF ancient Israel, of whom many were not [part] of Israel, accompanied him, is it also thus with the new Israel – that many among the Egyptians did not go out? (Ex 12:38)

4,64. ^[303] Ει τωι πρωτωι Ισραηλ πολλοι οι ουκ εξ Ισραηλ ησαν προσεκολληθησαν, αρα και συν τωι καινωι Ισραηλ ουκ αν πολλοι οι ουκ εξ Ισραηλ εξηλθον. [S1 If the first Israel, many of whom were not from Israel, accompanied him, is it also with  the new Israel many among the Egyptians 67 did not go out? ]

IV,65. ALL reasoning nature is divided into three parts: over one reigns life, over the second (reign) death and life, and over the third (reigns) only death .

4,65. Η λογικη φυσις εις τρια μερη διακρινεται του μεν ενος βασιλευει η ζωη, του δε αλλου η τε ζωη και ο θανατος, του δε τριτου ο θανατος.

IV,66. THE intelligible pectoral is the hidden knowledge of the mysteries of God. (Ex 28:4)

4,66. Υποδυτης πνευματικος εστιν αποκεκρυμμενη των του θεου εντολων γνωσις.

IV.67. OBJECTS which fall beneath the soul through the senses move it in order to make it receive their forms within it: for this is the “work” of the nous - to know, like the animals that breathe externally: and [the nous] falls into danger if it does not work, if, in the words of wise Solomon, the light of the Lord is the breath of men. (Prv 20:27).

4,67. Τα αισθητα πραγματα κινει την ψυχην ενδυεσθαι την εικονα αυτων ουτως και αι διανοιαι νοηται τον· νουν κινουσιν την αυτων θεωριαν ενδυεσθαι. [S1 The sensible things move the soul to make it take on their shapes: just as the intelligible intellections move the nous to make it take on their contemplation]

IV,68. THIS body of the soul is the image of the house, and sense carries the sign of the windows, by which the nous regards and sees sensible things.

4.68 Οἴκου μὲν εἰκόνα σώζει τὸ σῶμα τὸ τῆς ψυχῆς, αἱ δὲ αἰσθήσεις θυρίδων ἐπέχουσι λόγον, δι᾿ ὧν παρακύπτων ὁ νοῦς βλέπει τὰ αἰσθητά. [Hr-nfg 231=E13]

4,68. Τουτο το σωμα ημων συμβολον εστιν οικου τα δ6αισθητηρια συμβολον θυριδων εξ ων διακυπτει τε ο νους και οραι τα αισθητα.

IV,69. THE intelligible coat is the spiritual teaching that gathers wanderers. (Ex 28:4)

4,69. Περιβολαιον πνευματικον εστι διδασκαλια πνευματικη συναγειρουσα τους πλανωντας.

IV,70. IT is not said to all: Flee from prison, my soul: (Ps 141:8) but to those empowered by purity of soul, to give themselves over, apart from this body, to the contemplation of what has come to be.

4.70 Οὐ πάντων οὖν ἐστι τὸ λέγειν· ἔκβαλλε ἐκ φυλακῆς τὴν ψυχήν μου ἀλλὰ τῶν δυναμένων διὰ καθαρότητα ψυχῆς καὶ χωρὶς τοῦ σώματος τούτου τῇ θεωρίᾳ τῶν γεγονότων ἐπιβάλλειν. [Hr-nfg 231=E13; = (also) /scholion 5 In Ps 141 8]

4,70. ^[305] Ου παντος τινος εστι εν δυναμει ειπειν· εξαγαγε εκ φυλακις την ψυχην μου του εξομολογησασθαι τωι ονοματι σου, αλλα τουτων οι δια την της ψυχης καθαροτητα και ανευ τουτου του σωματος εις την των οντων θεωριαν βλεπειν οιοι τε εισιν.

IV,71. IF one of the senses is missing, it deeply saddens those deprived of it: who [then] will be able to endure the deprivation of all, which will occur all at once and deprive him of the admiration for bodies?

4,71. Ει μια των δια σωματος αισθησεων υστερει δεινως λυπει τον αυτης απεστερημενον· τις δε την πασων εξαπινα γενομενην αποστερησιν την το εν τοις σωμασι θαυμαστον αυτον αφαιρουσαν υπομενειν δυνατος;

IV,72. THE intelligible trousers are the mortification of the concupiscible part, which been made for the knowledge of God. (Ex 28:42) .

4,72. Περισκελη της ιερωσυνης εστι νεκρωσις της κακης επιθυμιας ητις δια την του θεου γνωσιν γινεται.

IV.73. ONE in whom the nous always attends to the Lord, in whom the thumikos is full of humility following the memory of God, and in whom epithumia is completely oriented toward the Lord - is it appropriate for him not to fear our adversaries who circle outside our bodies?.

4,73. Ουτινος ο νους διαπαντος προς τον κυριον εστι και ο ζηλος αυτου της μνημης πληρης και η επιθυμια αυτου ολη προς αυτον εκτεινεται τουτωι το τους --δια των σωματων ημων περιφερομενους πολεμιους ανυποτακτους οντας ου φοβεισθαι -- εγγυς εστι.

IV,74. THESE among saints who have now been delivered of bodies and have mingled with the choir of angels, it is evident that the latter have come also to our world because of the [divine?] economy.

4,74. ^[307] Οσοι εν τηι των του θεου εντολων πληρωσει τετελειωνται και τουτου του κοσμου απολελυνται δηλον οτι ου χωριζονται της αγιων αγγελωυ ομιλιας.

IV.75. THE intelligible ephod is the soul’s justice, through which man is accustomed to win fame in works and in irreproachable teachings. (Ex 28:4)

4,75. Βυσσος πνευματικη εστιν η της ψυχης δικαιοσυνη ηι ειωθοτως εν ταις παλαις πραξεσι τε και εν τηι γνωσει της του θεου πιστεως εκλαμπει. [S1 The spiritual "linen" is the justice of the soul, by which it is accustomed to win fame in works of beautiful actions and in the science of faith.]

IV,76. ONE who is passionate and who prays to quickly depart (the body) resembles the sick man who asks to the carpenter to quickly break up his bed.

4,76. Ος αν εμπαθης ων ευχηται ινα ταχους η εκ τουτου του κοσμου αναλυσις αυτου γενηται εοικεν ανδρι ασθενουντι τε και τον τεκτονα δια ταχους τον κραβαττον αυτου προ του υγιαινειν αυτον καταξαι αναπειθοντι. [S1 He who is full of passions and prays for his departure from this world to occur rapidly resembles a man who is sick and who asks the cabinet maker to quickly break up his bed before he gets well.]

IV,77. OBJECTS are outside of the nous, and the contemplation concerning them is constituted within it. But it is not thus with the holy Trinity, for it is solely essential knowledge.

4,77. ^[309] Τα αισθητα εξω του νοος εστιν η δε ορασις αυτων εντος αυτου, αλλ' ουχ ουτως εν τηι αγιαι τριαδι, γνωσις γαρ ουσιωδης εστιν. [S1The sensible things are outside of the nous, and their view is inside it. But it is not therefore that way in regard to the holy Trinity, because that is essential knowledge.]

IV,78. THE Christ is inherited and he inherits;

       but the Father is only inherited.

4,78. Ο μεν Χ. κληρονομειται τε και αληρονομει, ο δε πατηρ μονον κληρονομειται.

IV,79. THE belt of the high priest is humility of the thumos, which strengthens the nous. (Ex 28:4)

4,79. Ζωνη των οσφυων του ιερεως ͅ εστιν η του θυμου {ζηλου} ταπεινοτης ητις την του νοος ταπεινοτητα ζωννυει.

IV,80. IT is not the Word of God who descended to Sheol and ascended to Heaven, but the Christ, who has the Word [with]in Him; indeed, the coarse body is not receptive of knowledge, and God is known.

4,80. ^[311] Η του κυριου ημων εις αιδου καταβασις και η προς τον πατερα αυτου αναβασις ου δι' αυτον εγενετο αλλα δι' ημας· η γαρ φυσις αυτου τουτου απροσδεης αλλα γαρ η αγαπη αυτου μονη αυτον τουτο ηναγκασεν.

IV,81. ALL contemplation by the sign of its intellection is immaterial and incorporeal; but material or immaterial, is said to be that which possesses or that does not possess objects which fall beneath it.

4,81. Πᾶσα μὲν θεωρία τῷ ἰδίῳ λόγῳ ἄϋλός ἐστιν καὶ ἀσώματος· ἔνυλον δὲ πάλιν λέγουσιν καὶ ἄϋλον θεωρίαν τὴν ἐχουσαν καὶ μὴ ἔχουσαν ὑποκείμενα πράγματα. [Muyld, Evag 24, p. 59]

Σ1Πασα θεωρια κατα τον της διανοιας αυτης σκοπον αυλος τε εστι και ασωματος· υλικη δε και αυλος ονομαζεται θεωρια ητις τας των πραγατων εν οις νοειται διαστολας η ου κεκτηται.

IV,82. , THE refuge is the praktike body of the passible soul, which delivers it from the demons that surround it. (Jsh 20:2-3)

4,82. Φυγαδευτηριον εστι το ψυχικον σωμα τηι εμπαθει ψυχηι --παζον αυτην τε και ρυομενον εκ των κυκλωι αυτης δαιμονων ͅ.

IV.83. HE who, although impure, escapes from the body should reflect on whether perchance the parent of the one who was killed is not standing by the door and will not accuse him. (Josh 20:4-6)

Σ1 4,83. ^[313] Οστις αν μη καθαρος του σωματος ολιγωρησηι λογιζηται εν τηι διανοιαι αυτου μη ποτε ο συγγενης του αποκταθεντος εξω στηι παρα τηι θυραι και κατηγορηι αυτου. [

IV.84. KNOWLEDGE is not a quality of bodies, nor are colors qualities of the incorporeals; but knowledge is (a quality ) of the incorporeals, and color is accidentally (a quality) of bodies.

Σ1 4,84. Αι των ασωματων κινησεις {μεταβασεις} εν γνωσει αι δε των σωματων κινησεις ε χρωμασι και εν ποιοτησιν.

IV.85. THE demons prevail over the soul when the passions are multiplied, and they render man insensible by extinguishing the powers of his sense organs, for fear that by perceiving a nearby object he will make the nous ascend as from a deep well.

4,85. Κατακρατουσιν οι δαιμονες της ψυχης των παθων πλεοναζοντων -- και τον ανθρωπον αναισθητον ποιουσι τας των αισθητηριων αυτου δυναμεις -- κατασβαννυντες ινα παντως τινος των καλων αιτιων των εις ζωην αυτωι παραγιγνομενων -- μη αισθηται ης εαν αισθηται ης εαν αισθηται ως εκ λακκου κατωτατου αντλησει αυτον. [

IV,86. THE nous that possesses a body does not see the incorporeals; and, when it will be incorporeal, it will not see the bodies.

Σ1 4,86. Σωματος τωι νοι γενομενου ου δυναται τα ασωματα οραν ασωματος δε γενομενος ουχ οραι τα σωματα.

IV,87. ALL contemplation appears with an underlying object, except for the Blessed Trinity.

4,87. Πασα θεωρια εν τινι υποκειμενωι γιγνωσκεται· αλλ' ουχ ουτως εν τηι αγιαι τριαδι. [

IV,88. OF the three altars of knowledge, two are circumscribed, while the third appears uncircumscribed.

Σ1 4,88. Των τριων της γνωσεως θυσιαστηριων δυο κυκλωι περιγεγραπται το δε εν απειρον.

IV,89. WHO will recount the grace of God? Who will scrutinize the logoi of providence and how the Christ leads the reasoning nature by [means of] varied worlds to the union of the Holy Unity?

4,89. Τις απαγγελει περι της του θεου χαριτος και τις τους της οικονομιας αυτου λογους εξιχνιασει και οπως ο Χ. δια της των αγιων εντολων αυτου λατρειας την λογικην φυσιν εως της της αγιας τριαδος αυτου επιμιξιας παιδαγωγει.

IV,90. THE knowledge of God requires not a soul [skilled in] dialectic, but one that sees: for while impure souls may become dialecticians, seeing is reserved to the pure.

4,90. (Η τοῦ Χριστοῦ γνῶσις οὐ διαλεκτικῆς χρίζει ψυχῆς, ἀλλὰ βλεπούσης· τὸ μὲν γὰρ διαλέγεσθαι, καὶ ταῖς ἀκαθάρτοις προσγίνεται ψυχαῖς· τὸ δὲ βλέπειν μόναις ταῖς καθαραῖς. [Muyld, Evag 25 p. 59] Cf. (Syriac) Letter 61, Frank. 610, I.. 24-26

Σ1 Η του Χ. γνωσις ου ψυχης την ζητησιν δεινης χρειαν εχει αλλ' ορατικης· την γαρ παιδειαν και οι ακαθαρτοι κτασθαι εχουσιν η δε θεωρια μονον εν τοις καθαροις.

THE END of the FOURTH CENTURY