THE FOURTH CENTURY_

IV,1. GOD has planted for Himself the logikoi; His wisdom, in its turn, to grow in them in their reading of every kind of scriptures.

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 [ψξηψδψα Π́ Σ 191] 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 annointing 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 annointed is not God in the beginning. ⁵ Rather the latter [God] because of the former [annointed] is the Christ, and the former [annointed] 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_].4-18  

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 annointing 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.4-21

v.8(2-3). therefore God your God has annointed 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]

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 those who are themselves even less human. And if these latter have them, they even slowly remove them unawares from their own bodies {of what sort in going forth encountering demons.} Indeed, it is even said that God never desires that those going forth 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 4-36 Sch 4 InPs 18:10(1) [cf PG 12.1221]

IV,37. AMONG animals, it is said that some draw their breath from the outside, others from the inside, others from their surroundings, and others from every direction. And it is said that those which (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 (draw it) from their surroundings, bees with the span (beating?) of their wings; and those who (draw it) 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 lead 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 Ιφ ιν τηε ωορλδ το ξομε Γοδ σηοωσ ηισ ριξηεσ το τηε λογικοι, ιτ ισ εῃιδεντ τηατ ιν τηισ ωορλδ τηεψ ποσσεσσ α παρτ οφ ιτ.]

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 τς 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. [Σ1 "Τηε κεψ οφ τηε κινγδομ οφ τηε ηεαῃενσ ισ τηε σπιριτυαλ γιφτ ωηιξη ρεῃεαλσ το τηε νουσ τηε ξοντεμπλατιον οφ τηε σπιριτυαλ πρακτικé, τηε ιντελλεξτιον ωηιξη ισ ιν τηε νατυρεσ ανδ τηε λογοι τηατ ξονξερν τηε διῃινιτψ.]

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; ? ought to] 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]