1.1 The proverbs of Solomon, son of David,
 who reigned in Israel.

1, 1 < Παροιμίαι Σαλωμῶντος υἱοῦ Δαυιδ, ὃς ἐβασίλευσεν ἐν Ἰσραήλ>

 1. A proverb is a word [saying] which by means of sensible things conveys the meaning of intelligible things.

 1. Παροιμία ἐστὶν λόγος δι' αἰσθητῶν πραγμάτων σημαίνων πράγματα νοητά.

 2. The kingdom of Israel is spiritual knowledge comprising the logoi which concern God, incorporeal [beings] and bodies, judgment, and providence; or [it is knowledge] revealing the contemplations of ethics, physics, and theology.

 2. Βασιλεία Ἰσραήλ ἐστιν γνῶσις πνευματικὴ τοὺς περὶ θεοῦ καὶ ἀσωμάτων καὶ σωμάτων καὶ κρίσεως καὶ προνοίας περιέχουσα λόγους ἢ τὴν περὶ ἠθικῆς καὶ φυσικῆς καὶ θεωλογικῆς ἀποκαλύπτουσα θεωρίαν.

1.2 To know wisdom and instruction

1, 2[1] < γνῶναι σοφίαν καὶ παιδείαν >

 3. This means that “he became a king in Israel in order to know instruction and wisdom.” And wisdom is knowledge of corporeal and incorporeal [beings], as well as the judgements and providence[s] contemplated in them.; instruction is moderation of the passions, contemplated with regard to the passionate or irrational part of the soul

 3. Τούτου χάριν, φησίν, < ἐβασίλαυσεν ἐν Ἰσραὴλ τοῦ γνῶνα παιδείαν καὶ σοφίαν >. Καὶ σοφία μέν ἐστιν γνῶσις σωμάτων καὶ ἀσωμάτων καὶ τῆς ἐν τούτοις θεωρουμένης κρίσεως καὶ προνοίας· παιδεία δέ ἐστιν μετριοπάθεια παθῶν περὶ τὸ παθητικὸν ἢ ἄλογον τῆς ψυχῆς μέρος θεωρουμένη.

1, 3[3] and [how] to direct judgment

1, 3[3]. < καὶ κρίμα κατευθύνειν, >

 4. The verse to direct judgment means: in order that his means of judging be straight and infallible. There are in us three means of judging: the sensation, reason [logos], intellect [nous]. Sensation for what can be sensed; reason for names, statements and parts of speech; intellect for what is intelligible.

 4. Τὸ κρίμα κατευθύνειν ὀρθὸν καὶ ἀδιάστροφον εἶναι τὸ κριτήριον δηλοῖ. Τρία δὲ κριτήρια ἐν ἡμῖν, αἴσθησις, λόγος, νοῦς· καὶ αἴσθησις μὲν τῶν αἰσθητῶν, λόγος δὲ ὀνομάτν καὶ ῥημάτων καὶ τῶν λεγομένων, νοῦς δὲ τῶν νοητῶν.

1, 7[3] Piety towards God is the beginning of sense[-perception].

1, 7[3]. < εὐσέβεια δὲ εἰς θεὸν ἀρχὴ αἰσθήσεως >

 5. Just as it is through sense[-perceptions] that the intellect attends to the sensible, so through the virtues does it contemplate the intelligible. This is why the wise Solomon teaches us [that virtues] play the role of sense[-preception].

 5. Ὥσπερ διὰ τῶν αἰσθήσεων ὁ νοῦς ἐπιβάλλει τοῖς αἰσθητοῖς, οὕτω καὶ διὰ τῶν ἀρετῶν ἐποπτεύει τὰ νοητά· διόπερ καὶ αἰσθήσεως αὐτὰς λόγον ἐπέχειν ὁ σοφὸς Σολομὼν ἡμᾶς διδάσκει.

1, 7[4] The ungodly will consider as nothing wisdom and instruction.

1, 7[4]. σοφίαν δὲ καὶ παιδείαν ἀσεβεῖς ἐξουθενήσουσιν.

 6. These who acquire [for themselves] vice consider as nothing wisdom and instruction. But I [personally] think no one would assert that he considers as nothing wisdom and instruction.

 6. Οἱ κτώμενοι κακίαν, ἐξουθενήσοῦσι σοφίαν καὶ παιδείαν· λόγῳ δέ, ὡς οἶμαι, οὐδεὶς ἐξουθενεῖ σοφίαν καὶ παιδείαν.

1,9. For you shall receive for the top of your head a crown of graces, and a chain of gold round your neck.

1, 9 στέφανον γὰρ χαρίτων δέξῃ σῇ κορυφῇ καὶ κλοιὸν χρύσεον περὶ σῷ τραχήλῳ.

 7. Just as the top of the head and the neck here represent the intellect, similarly the crown and the necklace here designate knowledge. Indeed, the Holy Spirit has the habit of using several words to designate God and His angels, the nous, virtue , knowledge, vice, ignorance, the devil himself and his angels.

 7. Ὥσπερ ἡ κορυφὴ καὶ ὁ τράχηλος δηλοῖ ἐνταῦθα τὸν νοῦν, οὕτω καὶ ὁ στέφανος καὶ ὁ κλοιὸς ἐνταῦθα σημαίνει τὴν γνῶσιν. Ἅυτη γὰρ ἡ συνήθεια τοῦ πνεύματος τοῦ ἁγίου πολλοῖς ὀνόμασιν ὀνομάζειν τὸν θεόν τε καὶ τοὺς ἀγγέλους αὐτοῦ καὶ τὸν νοῦν καὶ τὴν ἀρετὴν καὶ τὴν γνῶσιν καὶ τὴν κακίαν καὶ τὴν ἀγνωσίαν καὶ αὐτὸν τὸν διάβολον καὶ τοὺς ἀγγέλους αὐτοῦ.

It is not, as is believed by some, that he simply gives these names, for they are distinctive signs of various actions: the action that God exerts on us through angels and that that we exert on Him; the action that demons exert against us and that that we exert against them.

Οὐχ ἁπλῶς δὲ τίθησι τὰ ὀνόματα, ὥς τινες οἴονται· διαφόρων γὰρ ἐνεργειῶν εἰσι γνωρίσματα, [π.98] θεοῦ τε διὰ τῶν ἀγγέλων ἐν ἡμῖν ἐνεργοῦντος καὶ ἡμῶν ἐν αὐτῷ δαιμόνων τε πρὸς ἡμᾶς καὶ ἡμῶν πρὸς αὐτούς.

1, 13 τὴν κτῆσιν αὐτοῦ τὴν πολυτελῆ καταλαβώμεθα, πλήσωμεν δὲ οἴκους ἡμετέρους σκύλων·

 8. The acquisition of the just, is wisdom, intelligence and prudence. Because it is said: “He who acquires [for himself] wisdom acquires intelligence as well” (Prov. 4.5) and also: “He who acquires prudence likes himself (Prov. 19:8) The impious seize this acquisition [for themselves] when they cause the just to commit some reprehensible action in the eyes of God, so that blinded by sinning his intellect is deprived of these holy acquisitions.

 8. Ἡ κτῆσις τοῦ δικαίου ἐστιν σοφία καὶ σύνεσις καὶ φρόνησις· < κτῆσαι γάρ, φησί, σοφίαν καὶ κτῆσαι σύνεσιν > καὶ < ὁ κτώμενος φρόνησιν ἀγαπᾷ ἑαυτόν >. Καταλαμβάνονται δὲ τὴν κτῆσιν ταύτην οἱ ἀσεβεῖς, πείθοντες τὸν δίκαιον ποιῆσαί τι τῶν ἀπηγορευμένων παρὰ θεῷ, ἵνα τυφλωθεὶς ὑπὸ τῆς ἁμαρτίας ὁ νοῦς ἐκπέσῃ τῶν ἁγίων τούτων κτημάτων.

 9. Demons despoil those they conquer by taking from them the armor of God, the helmet, the shield and the sword of the Spirit, that is the word of God. (cf. Eph 6:11-17)

 9. Τούτους σκυλεύουσιν οὓς νικῶσιν οἱ δαίμονες, λαμβάνοντες ἀπ' αὐτῶν τὴν τοῦ θεοῦ πανοπλίαν, τὴν περικεφαλαίαν καὶ τὸν θώρακα καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστι ῥῆμα θεοῦ.

1: 14 cast in your lot with us:
 let us all contribute to a common purse.

1, 14[1-2]. < τὸν δὲ σὸν κλῆρον βάλε ἐν ἡμῖν, κοινὸν δὲ βαλλάντιον κτησώμεθα πάντες,>

 10. They are coheirs with the enemies who have the same vices in common. Common is what does not come solely from God.

 10. Οὗτοι συγκληρονόμοι τῶν ἀντικειμένων εἰσὶν, οἱ αὐτῆς αὐτοῖς κακίας μεταλαμβάνοντες. Κοινὸν δέ ἐστιν, ὃ μὴ τοῦ ἑνός ἐστι Θεου.

1, 17 < οὐ γὰρ ἀδίκως ἐκτείνεται δίκτυα πτερωτοῖς. >

 11. The net is the eternal punishment (cf Mt 25:46) inflicted by the just judge (cf 2Tim 4:8) on impure souls, so that they lose the wings of the vices sprouting forth from them.

 11. Δίκτυόν ἐστι κόλασις αἰώνιος παρὰ τοῦ δικαίου κριτοῦ ταῖς ἀκαθάρτοις προσαγομένη ψυχαῖς ἐπ' ἀπωλείᾳ τῶν κακῶς ἀπ' αὐτων ἐκφύντων πτερῶν

1, 20 Wisdom sings [aloud] in the exits; and in the wide open places walks freely.

 21. And she makes proclamation on the summit of the ramparts, and sits by the gates of princes.

1, 20 < Σοφία ἐν ἐξόδοις ὑμνεῖται, ἐν δὲ πλατείαις παρρησίαν ἄγει,

 21 ἐπ' ἄκρων δὲ τειχέων κηρύσσεται, ἐπὶ δὲ πύλαις δυναστῶν παρεδρεύει, >

 12. The exit [“exodus”] is a name for the soul’s departure from vice and ignorance. Such also was the exodus of the sons of Israel which happened after the creation [and resulted] from the judgment and the instruction of God. This same soul is equally called [a] wide open place , for Scripture says Open wide your mouth and I will fill it. (Ps 80:11) And Paul writes in the letter to the Corinthians, Open wide your hearts also. (2Co 6:13).

 12. Ἔξοδον νῦν ὀνομάζει τὴν ἐξελθοῦσαν ψυχὴν ἀπὸ ² κακίας καὶ ἀγνωσίας. Τοιαύτη δὲ καὶ ἡ ἔξοδυς τῶν υἱῶν ³ Ἰσραὴλ ἡ μετὰ τὴν ἐκ τῆς κρίσεως τοῦ θεοῦ καὶ διδασκαλίας ⁴ γένεσιν γεγονυῖα. Τὴν αὐτὴν δὲ ψυχὴν καὶ πλατεῖαν λέγει· ⁵ < πλάτυνον γάρ, φησίν, τὸ στόμα σου καὶ πληρώσω αὐτὸ > ⁶ καὶ < πλατύνθητε δὴ καὶ ὑμεῖς > ἐν τῇ πρὸς Κορινθίους ⁷ ὁ Παῦλος.

 It is by the soul that undertakes similar departures (exodoi) that wisdom is hymned ; it is in one who has been widened by the virtues that he walks freely . He calls summit of the walls the summit of apatheia, since those who love the law are surrounded by a wall; (Pr 28:4). It is for this wall that David also made this prayer: let the walls of Jerusalem be built  it evidently concerns the battlements of this great soul that have fallen because of the Uriah’s woman. He calls doors of princes the virtues of the wise, because it is said: open to me the gates of justice (Ps 117:19) and again: princes are prone to anger: do not let them drink wine, lest they drink and forget wisdom and not be able to rightly judge the poor. (Pr 31:4-5).

Καὶ ὑπὸ μὲν τῆς οὕτως ἐξερχομένης ψυχῆς [π.104] ὑμνεῖται ἡ σοφία· ἐν δὲ γῇ πλατυνομένῃ διὰ τῶν ἀρετῶν, παρρησίαν ἄγει. Ἄκρων δὲ τεῖχος αὐτῆς, τὴν ἄκραν ἀπάθειαν λέγει· εἴπερ < οἱ ἀγαπῶντες τὸν νόμον, παραβάλλουσιν ἑαυτοῖς τεῖχος >, ὑπὲρ οὗ τείχους εὔχεται καὶ ὁ Δαυῒδ λέγων· < Οἰκοδομηθήτω τὰ τείχηἹερουσαλὴμ, > τουτέστιν τῆς τοιᾶσδε ψυχῆς τὰ καταπεπτωκότα, δηλονότι ἐκ τῆς τοῦ Οὐρίου προφάσεως. Πύλας δὲ δυναστῶν τὰς ἀρετὰς τῶν σοφῶν λέγει· < ἀνοίξατέ γάρ μοι, φησίν, πύλας δικαιοσύνης· > καὶ < οἱ δυνάσται θυμώδεις εἰσίν· οἶνον μὴ πινέτωσαν, ἵνα μὴ πιόντες ἐπιλάθωνται τῆς σοφίας καὶ ὀρθὰ κρῖνειν οὐ μὴ δύνωνται τοὺς ἀσθενεῖς. >

1.26 Therefore I also will laugh at your destruetion;
 and I will rejoice against you when ruin comes upon you.

1.26. < τοιγαροῦν κἀγὼ τῇ ὑμετέρᾳ ἀπωλείᾳ ἐπιγελάσομαι, καταχαροῦμαι δέ, ἡνίκα ἂν ἔρχηται ὑμῖν ὄλεθρος >

 13. How then can Solomon later say, he who rejoices at the destruction of another shall not be held guiltless (Pr 17:5) ? Unless wisdom rejoices in this manner: as if rejoicing in the destruction of Matthew the tax-collector (cf Mt 9:9) and the destruction of the thief who believed in Christ (cf Lk 23:42-43) ; for widom destroys the thief in the one and the tax-collector in the other.

 13. Πῶς οὖν ἔμπροσθέν φησιν ὁ Σολομών· < Ὁ δὲ ἐπιχαίρων ἀπολλυμένῳ οὐκ ἀθῳωθήσεται>; Ἢ τάχα οὕτως χαίρει ἡ σοφία, ὡς ἐχάρη ἐπὶ τῇ ἀπωλείᾳ Ματθαίου τοῦ τελώνου, καὶ ἐπὶ τῇ τοῦ λῃστοῦ ἀπωλείᾳ πιστεύσαντος τῷ Χριστῷ. Τοῦ μὲν γὰρ τὸν λῃστὴν ἡ σοφία· τοῦ δὲ, τὸν τελώνην ἀπώλεσεν.

1, 27 1-3 and like a tempest shall your overthrow arrive, and when destruction and distress come upon you, or when you are destressed or besieged.

1,27 1-3 < καὶ ὡς ἂν ἀφίκηται ὑμῖν ἄφνω θόρυβος,
ἡ δὲ καταστροφὴ ὁμοίως καταιγίδι παρῇ, καὶ ὅταν ἔρχηται ὑμῖν θλῖψις καὶ πολιορκία >

 14. The siege is moral teaching that destroys the viciously-constructed soul

 14. Πολιορκία ἐστὶ διδασκαλία ἠθικὴ, τὴν κακῶς οἰκοδομηθεῖσαν ψυχὴν καταστρέφουσα.

1,30 nor did they wish to attend to my counsels

1,301 < οὐδὲ ἤθελον ἐμαῖς προσέχειν βουλαῖς >

 15. If it is for us to wish to hearken to the counsels of wisdom, or not to wish to hearken , then we have the exercise of free will. In agreement with this text is: : And if you wish [it] and hearken to me you will eat the good of the land; but if you are not willing and do not hearken to me a sword will devour you. The mouth of the Lord has spoken these [things].(Is 1:19-20)

Εἰ ἐφ΄ ἡμῖν ἐστιν τὸ θέλειν προσέχειν ταῖς τῆς σοφίας βουλαῖς καὶ μὴ θέλειν προσέχειν͵ γεγόναμεν αὐτε ξούσιοι. Ὅμοιον τούτῳ ἐστὶν < καὶ τὸ ἐὰν θέλητε καὶ εἰσακούσητέ μου͵ τὰ ἀγαθὰ τῆς γῆς φάγεσθε· ἐὰν δὲ μὴ θέλητε μηδὲ εἰσακούσητέ μου͵ μάχαιρα ὑμᾶς κατέδεται· τὸ γὰρ στόμα κυρίου ἐλάλησε ταῦτα.>

1,32¹ For because they wronged the infant, they shall be slain

1,321 < ἀνθ' ὧν γὰρ ἠδίκουν νηπίους, φονευθήσονται>

 16. Just as infants are placed between the just and the unjust, so are all men placed between angels and demons, without either being demons or bearing the title of angels, until the consummation of the age.

 16. Ὥσπερ τὰ νήπια μεταξὺ δικαίων καὶ ἀδίκων ἐστίν, οὕτως καὶ πάντες οἱ ἄνθρωποι μεταξὺ ἀγγέλων τε καὶ δαιμόνων εἰσίν, μήτε δαίμονες ὄντες μήτε ἄγγελοι χρηματίζοντες μέχρι τῆς συντελείας τοῦ αἰῶνος.

1:33 He who hears me reposes in hope
 and lives in tranquility, fearless of any evil.

1, 33 < ὁ δὲ ἐμοῦ ἀκούων κατασκηνώσει ἐν ἐλπίδι καὶ ἡσυχάσει ἀφόβως ἀπὸ παντὸς κακοῦ >

 17. The [one who possesses] apatheia [dispassion] lives in tranquillity without any fear of evil [tempting-thoughts]

 17. Ὁ ἀπαθὴς ἡσυχάζει ἀφόβως ἀπὸ παντὸς κακοῦ λογισμοῦ,

3.24 If you rest you will be undismayed;
and if you lie down, you will slumber pleasantly.

 25. And you will not be afraid of alarm coming upon you, nor of approaching attacks by the ungodly.

3.24 < ἐὰν κάθῃ, ἄφοβος ἔσῃ,
ἐὰν δὲ καθεύδῃς, ἡδέως ὑπνώσεις·

 25 καὶ οὐ φοβηθήσῃ πτόησιν ἐπελθοῦσαν οὐδὲ ὁρμὰς ἀσεβῶν ἐπερχομένας·>

 36. By this [text] we know that suitable mercy dispels the terrifying visions that arrive us the night. Gentleness, the absence of anger and forbearance have also the same effect, as well as all virtues that pacify the turmoil of the irascible part. It is indeed from the turmoil of the irascible part that terrifying visions habitually arise.

 36. Ἐντεῦθεν γινώσκομεν ὅτι ἡ ἐλεημοσύνη περιαιρεῖ ² φοβερὰς φαντασίας νύκτωρ ἡμῖν ἐπισυμβαινούσας. Τὸ αὐτὸ ³ δὲ ποιεῖ καὶ πραΰτης καὶ ἀοργησία καὶ μακροθυμία καὶ ⁴ ὅσα πέφυκε ταρασσόμενον καταστέλλειν θυμόν, εἵπερ ἐκ ⁵ τῆς ταραχῆς τοῦ θυμοῦ τὰ φοβερὰ φάσματα εἴωθε γίνεσθαι.

 60

5.9 lest you give away your life to others and your substance to the merciless.

5.9 < ἵνα μὴ πρόῃ ἄλλοις ζωήν σου καὶ σὸν βίον ἀνελεήμοσιν >

 60. By this [text] we know that the irascible part predominates in demons: Their indignation is without pity and their anger fierce (Pr. 27:4)

 60. Ἐντεῦθεν γινώσκομεν ὅτι τὸ θυμικὸν μέρος ἐπικρατεῖ ² ἐν τοῖς δαίμοσιν· < ἀνελεήμων γὰρ θυμός, φησίν, καὶ ὀξεῖα ³ ὀργή.>

5:14 I was almost in all evil
 in the midst of the congregation and assembly

5.14 < παρ' ὀλίγον ἐγενόμην ἐν παντὶ κακῳ
 ἐν μέσῳ ἐκκλησίας καὶ συναγωγῆς. >

 62. There was [a time] when evil did not exist, and there will be [a time] when it no longer exists; but there was never [a time] when virtue did not exist and there will never be [a time] when it does not exist. For the seeds of virtue are indestructible. And I am convinced by the rich man - almost but not completely given over to every evil - who was condemned to hell because of his evil, and who felt compassion for his brothers (Luke 16:19-31). For to have pity is a very beautiful seed of virtue.

For Rich /Lazarus qv KG I,40; Letters 43 & 59; MalCog 65 (PG 40,1240 A).

 62.Ἦν ὅτε οὐκ ἦν κακὸν, καὶ ἔσται ὅτε οὐκ ἔσται· οὐκ ἦν δὲ ὅτε οὐκ ἦν ἀρετή, οὐδὲ ἔσται ὅτε οὐκ ἔσται· ἀνεξάλειπτα γὰρ τὰ σπέρματα τῆς ἀρετῆς· Πείθει δέ με καὶ οὗτος παρ' ὀλίγον, καὶ οὐ τελείως ἐν παντὶ κακῷ γεγονὼς καὶ ὁ πλούσιος ἐν τῷ ᾅδῃ διὰ κακίαν κρινόμενος καὶ [154] οἰκτείρων τοὺς ἀδελφούς. Τὸ δὲ ἐλεεῖν, σπέρμα τυγχάνει τὸ κάλλιστον τῆς ἀρετῆς.

6.19. An unjust witness kindles falsehood, and brings on disputes between brethren.

6.19 < ἐκκαίει ψεύδη μάρτυς ἄδικος καὶ ἐπιπέμπει κρίσεις ἀνὰ μέσον ἀδελφῶν. >

 78. The brothers are those who possess the gift of adoptive filiation (cf. Rom 8.15) and depend on the same father - Christ; these are those who the witness of injustice tries to divide, by casting among them disturbance and disputes.

 78. Ἀδελφοί εἰσιν οἱ τὸ τῆς υἱοθεσίας ἔχοντες χάρισμα ² καὶ ὑπὸ τὸν αὐτὸν ὄντες πατέρα Χριστόν, οὓς χωρίζειν ³ ἐπιχειρεῖ ὁ μάρτυς τῆς ἀδικίας, ταραχὰς ἐν αὐτοῖς ἐμβάλλων ⁴ καὶ κρίσεις.

The word kindles, I think, is added because of passionate thoughts which inflame irascibility to anger and hatred, and desire to shameful actions: these are the thoughts that saint Paul has named flaming darts of the malignant [one] that hurt the soul and provoke its death. (Eph 6.16)

Τὸ δὲ ἐκκαίει, ὡς οἶμαι, προστέθειται διὰ ⁵ τοὺς ἐμπαθεῖς λογισμοὺς ἀνάπτοντας θυμὸν μὲν πρὸς ⁶ ὀργὴν καὶ μῖσος, ἐπιθυμίαν δὲ πρὸς αἰσχρὰς ἐργασίας. ⁷ Τούτους τοὺς λογισμοὺς καὶ ὁ ἅγιος Παῦλος ὠνόμασεν τοῦ πονηροῦ βέλη πεπυρωμένα τιτρώσκοντα τὴν ψυχὴν καὶ θάνατον ἐργαζόμενα.

7, 4. Say that wisdom is your sister;
and gain prudence for your acquaintance.

7, 4 < εἶπον τὴν σοφίαν σὴν ἀδελφὴν εἶναι, τὴν δὲ φρόνησιν γνώριμον περιποίησαι σεαυτῷ, >

 88. Wisdom is our sister , since the Father who has created incorporeal nature has created her also. Here by wisdom it does not speak of the Son of God, but rather of the contemplation of bodies and incorporeal [beings] and the judgments and providences within them, the species of which are prudence, knowledge, instruction, and understanding

 88. Ἀδελφὴ ἡμῶν ἡ σοφία ἐστίν, διότι ὁ ποιήσας τὴν ἀσώματον φύσιν πατὴρ καὶ ταύτην πεποίηκεν. Σοφίαν δὲ ἐνταῦθα λέγει οὐ τὸν οἱὸν τοῦ θεοῦ, ἀλλὰ τὴν θεωρίαν σωμάτων καὶ ἀσωμάτων καὶ τῆς ἐν αὐτοῖς κρίσεως καὶ [π188] προνοίας, ἧς εἶδός ἐστι καὶ ἡ φρόνησις καὶ ἡ γνῶσις καὶ ἡ παιδεία καὶ ἡ σύνεσις.

9, 2. She has killed her beasts;
she has mixed her wine in a bowl.

9, 2 < ἔσφαξεν τὰ ἑαυτῆς θύματα, ἐκέρασεν εἰς κρατῆρα τὸν ἑαυτῆς οἶνον>

 104. Bowl is spiritual knowledge encompassing the logoi of incorporeal [beings] and bodies, of judgment and providence

 104. Κρατήρ ἐστιν γνῶσις πνευματικὴ τοὺς ἀσωμάτων καὶ σωμὰτων καὶ κρίσεως καὶ προνοίας περιέχουσα λόγους.

13, 22 A good man will inherit children’s children; and the wealth of ungodly men is laid up for the just

13.22 < ὁ ἀγαθὸς ἀνὴρ κληρονομήσει υἱοὺς υἱῶν· θησαυρίζεται δὲ δικαίοις πλοῦτος ἀσεβῶν >

 134. The wealth of the impious is vice. The just will squander it obviously by their good teaching, is now, is in the world to come, when they will have been placed to the five head or ten cities has And Paul says: “By your obduracy and by the impenitence of your heart, you hoard up against yourself a treasure of anger, for the day of the wrath when the just judgement of Godwill appear .”

 134. Πλοῦτος ἀσεβῶν κακία. Οἱ δὲ δίκαιοι ἐξαναλώσουσιν αὐτὸν δηλονότι διὰ τῆς ἀγαθῆς διδασκαλίας ἤτοι νῦν ἢ καὶ ἐν τῷ αἰῶνι τῷ μέλλοντι γενόμενοι ἐπάνω πέντε καὶ δέκα πόλεων. Καὶ ὁ Παῦλός φησιν· κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ.

16.14 The anger of a king is an angel of death; but a wise man will pacify him.

16.14 < θυμὸς βασιλέως ἄγγελος θανάτου, ἀνὴρ δὲ σοφὸς ἐξιλάσεται αὐτόν. >

 145. The angel who comprehends the logoi concerning punishment is called the anger of God.

 145. Ὁ ἀγγελος ὁ τοὺς περὶ κολάσεως ἐπιστάμενος λόγους θυμὸς τοῦ θεοῦ καλεῖται.

17, 2 A wise servant shall have rule over foolish masters, and shall divide portions among brethren.

17.2 < οἰκέτης νοήμων κρατήσει δεσποτῶν ἀφρόνων, ἐν δὲ ἀδελφοῖς διελεῖται μέρη. >

 153. If “ he who commits sin is a slave to sin, ” (Jn 8:34) then all who reject vice and rules through the virtues, have ruled over the demons [who are] foolish masters. Such a one will also become a steward of God’s mysteries; (cf. ICor 4:1) and according to their respective states, he will disribute spiritual knowledge to each of the brethren: to the Corinthians he will give milk to drink, (cf. ICor 3:2) but to the Ephesians more solid food for nourishment, speaking (cf. Heb 5:12) concerning the “height, length, breadth, and depth,” (cf. Eph 3:18) and making known through these dimensions the variety of reasoning nature, containing within it the logoi of God’s judgment and providence, very profound [logoi] that transcend the human state.

 153. Εἰ < πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστι τῆς ἁμαρτίας >, πᾶς ὁ ἀποστὰς τῆς κακίας καὶ διὰ τῶν ἀρετῶν κρατήσας δαιμόνων ἀφρόνων κεκράτηκε δεσποτῶν. Ὁ δὲ τοιοῦτος γενήσεται καὶ οἰκονόμος μυστηρίων θεοῦ, κατ' ἀναλογίαν τῆς καταστάσεως ἑκάστῳ τῶν ἀδελφων διδοὺς γνῶσιν πνευματικὴν καὶ τὸν μὲν Κορίνθιον γάλα ποτίζων, τὸν δὲ Ἐφέσιον τρέφων στερεωτέρᾳ τροφῇ, περὶ ὕψους καὶ μήκους καὶ πλάτους καὶ βάθους διαλεγόμενος καὶ διὰ τούτων τῶν διαστημάτων τὴν τῆς λογικῆς φύσεως σημαίνων διαίρεσιν, ἥτις τοὺς περὶ κρίσεως καὶ προνοίας τοῦ θεοῦ λόγους ἐμπεριέχει πάνυ βαθυτάτους ὑπάρχοντας καὶ ἐκφεύγοντας τὴν ἀνθρωπίνην κατάστασιν.

In the same way Jesus the son of Nun divided the promised land among the twelve tribes: (Jos 13:7) this is a symbol of the knowledge of God and what He has created. But it is necessary to know that the logoi concerning the incarnation and coming of Jesus Christ are contained in the knowledge of Judah; for it is in his inheritance that Christ was born.

Οὕτω καὶ Ἰησους ὁ τοῦ Ναυῆ τὴν γῆν τῆς ἐπαγγελίας ἐμέρισεν ταῖς δώδεκα φυλαῖς, ἥτις ἐστὶν τῆς τοῦ θεοῦ καὶ τῶν ὑπ' αὐτοῦ γεγονότων γνώσεως σύμβολον. Πλὴν τοῦτο ἰστέον ὅτι οἱ περὶ τῆς σαρκώσεως τοῦ Χριστοῦ λόγοι καὶ τῆς ἐπιδημίας αὐτοῦ ἐν τῇ Ἰούδα γνώσει ἐναπόκεινται· ἐν γὰρ τῷ τούτου κλήρῳ γεννᾶται Χριστός.

And I believe the logoi concerning providence belong to the hidden state of Judah and Benjamin, for I think their names indicate different degrees of purity, since Judah is translated as one who makes confession and Benjamin as the son of the day or the son of the right hand.

Οἷμαι δὲ τοὺς περὶ προνοίας λόγους εἶναι ἁρμόζοντας τῇ καταστάσει τοῦ κρυπτοῦ Ἰούδα καὶ Βενιαμίν, ἅτινα ὀνόματα διαφόρων καὶ καθαρῶν καταστάσεων ἡγοῦμαι διαγνωρίσματα εἴγε Ἰούδας μὲν ἐξομολογούμενος ἑρμηνεύεται, Βενιαμ̀ν δὲ υἱὸς ἡμερῶν ἢ υἱὸς δεξιᾶς.

 17.9 < ὃς κρύπτει ἀδικήματα, ζητεῖ φιλίαν· ὃς δὲ μισεῖ κρύπτειν, διίστησιν φίλους καὶ οἰκείους.>

 157. By justice we conceal injustice, by continence intemperance, again by charity hatred, and by disinterestedness greed. We also hide pride by humility , and by gentleness insolence. Thus we search for spiritual friendship , which signifies sacred knowledge. As Paul told some to be fellow-citizens with the saints and household-members of Jerusalem, erected on the foundation of the apostles and prophets.

 ^{οριγ}157. Διὰ μὲν τῆς δικαιοσύνης, τὴν ἀδικίαν κρύπτομεν· διὰ δὲ τῆς σωφροσύνης, τὴν ἀκολασίαν· καὶ πάλιν διὰ τῆς ἀγάπης, τὸ μῖσος· καὶ διὰ τῆς ἀφιλαργυρίας, τὴν [17.200 πλεονεξίαν· κρύπτομεν δὲ καὶ διὰ τῆς ταπεινοφροσύνης τὴν ὑπερηφανίαν, καὶ διὰ τὴν πραΰτητα, τὴν θρασύτητα· ζητοῦντες τὴν πνευματικὴν φιλίαν, ἥτις τὴν ἁγίαν γνῶσιν σημαίνει· καὶ παρὰ τῷ Παύλῳ δὲ συμπολῖται τινὲς τῶν ἁγίων λέγονται γεγονέναι, καὶ οἰκεῖοι τῆς ἄνωἹερουσαλὴμ, ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ τῶν προφητῶν.

 171

17, 27 He who forbears to utter a hard word is discreet, and a patient man is wise.

17.27 ὃς φείδεται ῥῆμα προέσθαι σκληρόν, ἐπιγνώμων· μακρόθυμος δὲ ἀνὴρ φρόνιμος.

 171. The [tempting-] thought that moves irascibility is named a hard word. Or the word that moves one’s neighbor’s irascibility is named a hard word.

 171. Τὸν λογισμὸν τὸν κινοῦντα θυμὸν ὠνόμασεν ῥῆμα σκληρόν. Ἤ τὸν λόγον τὸν κινοῦντα τοῦ πλησίον αὐτοῦ θυμὸν ὠνόμασεν ῥῆμα σκληρόν.

19, 4 Wealth acquires many friends;
but the poor is deserted even by the friends he has.

19, 4 < πλοῦτος προστίθησιν φίλους πολλούς, ὁ δὲ πτωχὸς καὶ ἀπὸ τοῦ ὑπάρχοντος φίλου λείπεται. >

 189. The wealth of knowledge and wisdom gains for us many angels; but the impure is separated even from the angel he was given in childhood. Because spiritual friendship is virtue and the knowledge of God, grace through which we are united in friendship with the holy powers, if it is true that men that convert become a cause of joy for the angels. Thus the Savior calls his servants friends when they are judged worthy of receiving greater contemplations..

 189. Πλοῦτος γνώσεως καὶ σοφίας προστίθησιν ἡμῖν ἀγγέλους πολλούς· ὁ δὲ ἀκαθαρτος καὶ ἀπὸ τοῦ δοθ́εντος αὐτῷ ἐκ παιδὸς ἀγγέλου χωρίζεται. Ἡ γὰρ πνευματικὴ φιλία ἐστὶν ἀρετὴ καὶ γνῶσις θεοῦ, δι' ὧν συναπτόμεθα πρὸς φιλίαν ταῖς ἁγίαις δυνάμεσιν, εἴγε οἱ μετανοοῦντες ἄνθρωποι χαρᾶς αἴτιοι γίνονται τοῖς ἀγγέλοις. Οὕτως καὶ ὁ σωτὴρ φίλους καλεῖ τοὺς δούλους ποτὲ τῆς μειζονος αὐτοὺς θεωρίας καταξιώσας.

Thus Abraham who was rich in knowledge prepared this mystical table for friends who appeared to him at midday.

Οὕτω καὶ Ἀβραὰμ πλουτήσας ἐν γνώσει τὴν μυστικὴν ἐκεινην παρατίθησι τράπεζαν τοῖς κατὰ τὴν μεσημβρίαν φίλοις φανεῖσιν αὐτῷ.

But Saul is separated even from the friend he had because of his evil, as it is written: And the Spirit of God departed from Saul, and an evl spirit from the Lord tormented him. Here the angel is said to be the spirit the Lord , because [scripture] says: For He makes His angels spirits and His servants a burning fire .

Σαοὺλ δὲ καὶ ἀπὸ τοῦ ὑπάρχοντος φίλου διὰ τὴν κακίαν χωρίζεται· γέγραπται γὰρ < καὶ ἀπέστη πνεῦμα θεοῦ ἀπὸ Σαοὺλ > καὶ πνεῦμα πονηρὸν παρὰ κυρίου ἔπνιγε τὸν Σαούλ͵ πνεῦμα κυρίου λέγων τὸν ἄγγελον· < ὁ ποιῶν γάρ͵ φησίν͵ τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον. >

Ὅτι δὲ καὶ ἄγγελοι τοὺς ἀνθρώπους πεπί στευνται͵ διδάσκει ἐν τοῖς εὐαγγελίοις ὁ κύριος· ὁρᾶτε͵ λέγων͵ μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων͵ ὅτι οἱ ἄγγελοι αὐτῶν διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. Καὶ πάλιν ὁ Ἰακώβ· ὁ ἄγγελος ὁ ῥυόμενός με ἀπὸ πάντων τῶν κακῶν. Καὶ ὁ Ζαχαρίας· καὶ εἶπεν ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοί.

19, 5. A false witness shall not be unpunished
and he that accuses unjustly shall not escape.

19, 5 < μάρτυς ψευδὴς οὐκ ἀτιμώρητος ἔσται, ὁ δὲ ἐγκαλῶν ἀδίκως οὐ διαφεύξεται. > [π284]

 190. As many as ignore the logoi concerning judgment and providence blaspheme against the Creator - they accuse unjustly. And again, as many as, troubled by their own passions, consider virtue unattainable - these accuse unjustly the one who gives the law.

 190. Ὅσοι τοὺς περὶ κρίσεως καὶ προνοίας ἀγνοοῦντες λόγους τὸν δημιουγρὸν βλασφημοῦσιν, οὗτοι ἐγκαλοῦσιν ἀδίκως. Καὶ ὁσοι πάλιν ὑπὸ τῶν ἰδίων παθῶν ἐνοχλούμενοι νομίζουσιν ἀκατόρθωτον εἶναι τὴν ἀρετήν, οὗτοι τῷ δεδωκότι τὸν νόμον ἐγκαλοῦσιν ἀδίκως.

19, 7 3-4. Good insight will draw near to them that know it, and a sensible man will find it.

19, 7 3-4 < ἔννοια ἀγαθὴ τοῖς εἰδόσιν αὐτὴν ἐγγιεῖ, ἀνὴρ δὲ φρόνιμος εὑρήσει αὐτήν. > [π286]

 191. The knowledge of God is [here] called insight, and those who know it are the pure of heart (cf. Mt 5:8).

 191. Τὴν τοῦ θεοῦ γνῶσιν νῦν ὠνόμασεν ἔννοιαν καὶ τοὺς εἰδότας αὐτὴν τοὺς καθαροὺς τῇ καρδίᾳ.

19, 12 The threatening of a king is like the roaring of a lion; but as dew on the grass, so is his favor.

19.12 < βασιλέως ἀπειλὴ ὁμοία βρυγμῷ λέοντος·ὥσπερ δὲ δρόσος ἐπὶ χόρτῳ, οὕτως τὸ ἱλαρὸν αὐτοῦ. >

 195. Our Lord is become a devouring fire (cf. Heb 12:29) and “a lion enraged against sinners, by consuming entirely the wood, the hay and the straw” (cf. I Cor 3.12) and by making the flesh perish that struggles against the Spirit (cf. Gal 5.17) . But He is made light and “dew” for the virtuous through showing them the logoi of created [beings] by extinguishing the flaming darts of [the] evil [one](Eph 6.16) and by cooling the heat that results from the praktike.

 195. Ὁ κύριος ἡμῶν πῦρ μὲν καταναλίσκον καὶ λέων ὀργιζόμενος γίνεται πρὸς τοὺς ἁμαρτάνοντας͵ κατακαίων ξύλα͵ χόρτον͵ καλάμην καὶ τὴν σάρκα τὴν στρατευομένην κατὰ τοῦ πνεύματος ἀναλίσκων· φῶς δὲ καὶ δρόσος πρὸς τοὺς κατορθοῦντας͵ δεικνὺς αὐτοῖς τῶν γεγονότων τοὺς λόγους καὶ κατασβεννύων τὰ πεπυρωμένα βέλη τοῦ πονηροῦ καὶ περιψύχων τὸν ἐκ τῆς πρακτικῆς συμβαίνοντα καύσωνα.

20.1 < ἀκόλαστον οἶνος καὶ ὑβριστικὸν μέθη >

 206. If the anger of dragons is their wine (Deut 32:33) and if wine is an intemperate thing, irascibility is thus an intemperate thing, by rendering men intemperate; and anger an insolent thing because this drunkenness arises from boiling of the irascible part. And if the Nazarines in accordance with the law abstain from wine, (cf. Num 6:3) the law has therefore ordained that the Nazarines are to be without anger

 206. Εἰ θυμὸς δρακόντων ὁ οἶνος αὐτῶν͵ ἀκόλαστον δὲ ὁ οἶνος͵ ἀκόλαστον ἄρα ὁ θυμός͵ ἀκολάστους τοὺς ἀνθρώπους ποιῶν͵ καὶ ὑβριστικὸν ἡ ὀργή· αὕτη γὰρ ἡ μέθη ἀπὸ ζέοντος τοῦ θυμοῦ πέφυκε γίνεσθαι. Εἰ δὲ οἴνου οἱ ναζιραῖοι κατὰ τὸν νόμον ἀπέχονται͵ θυμοῦ ἄρα τοὺς ναζιραίους ἐκτὸς εἶναι νενομοθέτηται.

20, 12 The ear hears and the eye sees:
 and both are the work of the Lord

20,12 < οὖς ἀκούει καὶ ὀφθαλμὸς ὁρᾷ·
κυρίου ἔργα καὶ ἀμφότερα. >

215. It is not the ‘eye which sees’ evil that is ‘the work of the Lord’ but rather the one who ‘sees;’ and it is not ‘the ear which hears’ evil that is ‘the work of the Lord’ but rather the one who ‘hears;’ and it is said to be the same with the other members of the body. This saying [can be] useful[ly directed] against those who despise this body of ours, [and thus] insult the creator.

 215. Οὐχ ὁ κακῶς ὁρῶν ὀφθαλμὸς, ἔργον ἐστὶ τοῦ κυρίου, ἀλλ' ὁ ὁρῶν· καὶ οὐ τὸ κακῶς ἀκοῦον οὖς ἔργον ἐστὶ τοῦ Κυρίου, ἀλλὰ τὸ ἀκοῦον· καὶ ἐπὶ τῶν ἄλλων δὲ μελῶν τοῦ σώματος ὡσαύτως λεκτέον. Χρήσῃ δὲ τῷ ῥητῷ τούτῳ πρὸς τοὺς κακηγοροῦντας, ἡμῶν τοῦτο τὸ σῶμα, καὶ τὸν δημιουργὸν ἐνυβρίζοντας.

22,2 < πλούσιος καὶ πτωχὸς συνήντησαν ἀλλήλοις· ἀμφοτέρους δὲ ὁ κύριος ἐποίησεν >

 234. The rich purifies his irascible part by alms[giving] and thus acquires charity; the pauper learns through his poverty to be humble.

 234. Ὁ μὲν πλούσιος διὰ τῆν ἐλεημουσυνῶν καθαίρει θυμόν, κτώμενος τὴν ἀγάπην· ὁ δὲ πένης διὰ τῆς πεμίας ταπεινοφρονεῖν ἐκδιδάσκεται.

22.113: A king rules with his lips

 12 but the eyes of the Lord preserve preception;
 but the transgressor despises [wise] words.

22.113 < χείλεσι ποιμαίνει βασιλεύς.

 12 οἱ δὲ ὀφθαλμοὶ κυρίου διατηροῦσιν αἴσθησιν, φαυλίζει δὲ λόγους παράνομος.>

 241. The Lord who “ keeps watch over“ our souls also “ pastures “ us by spiritual knowledge, knowledge that “ scorns“ those who transgresses its law. It is necessary to note that Christ descends [to our level] “to pasture [us],“ even though he is “king,” for he says: “I am the good shepherd.” (Jn 10:11) But if he is the king of kings (cf. 1Tim 6:15) and the shepherd of the flock (cf. Jn 10:2), the day will come when he will be king only, when the sheep will have attained the royal dignity.

 241. Ὁ διατηρῶν τὰς ψυχὰς ἡμῶν κύριος αὐτὸς διὰ ² τῆς πνευματικῆς γνώσεως ποιμαίνει ἡμᾶς, ἤτινα γνῶσιν ³ φαυλίζει ὁ παραβαίνων τὸν νόμον αὐτοῦ. Σημειωτέον δὲ ⁴ ὅτι βασιλεὺς ὢν ὁ Χριστὸς λέγεται διὰ τῆς συγκαταβάσεως ⁵ ποιμαίνειν ἡμᾶς· < ἐγὼ γάρ, φησίν, εἰμὶ ὁ ποιμὴν ὁ καλός. > ⁶ Εἰ δὲ βασιλεὺς μέν ἐστι βασιλευόντων, ποιμὴν δὲ προβάτων, ⁷ ἔσται ποτὲ μόνον βασιλεύς, τῶν προβάτων εἰς τὸ ⁸ βασιλικὸν μεταβάντων ἀξίωμα.

22, 20 And you are to inscribe them for yourself thrice for counsel and knowledge upon the wideness of your heart.

22, 20 < καὶ σὺ δὲ ἀπόγραψαι αὐτὰ σεαυτῷ τρισσῶς εἰς βουλὴν καὶ γνῶσιν ἐπὶ τὸ πλάτος τῆς καρδίας σου. >

 247. The one who has widened his heart through purity will understand the logoi of God - those connected with praktike, physike, and theologike. For all matters which concern the Scriptures, are divided into three parts: ethics, physics, and theology. And to the first correspond the Proverbs, to the second Ecclesiastes, and to the third the Song of Songs.

 247. Ὁ πλατύνας διὰ τῆς καθαρότητος τὴν καρδίαν αὐτοῦ νοήσει τοὺς τοῦ θεοῦ λόγους τούς τε πρακτικοὺς καὶ τοὺς φυσικοὺς καὶ τοὺς θεολογικούς. Πᾶσα γὰρ ἡ κατὰ τὴν γραφὴν πραγματεία τέμνεται τριχῶς εἰς ἠθικὴν καὶ φυσικὴν καὶ θεολογικήν. Καὶ ἀκολουθεῖ τῇ μὲν πρώτῃ αἱ Παροιμίαι, τῇ δὲ δευτέρᾳ ὁ Ἐ κκλησιαστής, τῇ δὲ τρίτῃ τά ῎Ἄσματα τῶν ᾀσμάτων.

 253

23.9 Say nothing in the ears of a fool,
lest at any time he sneer at your wise words.

23.9 < εἰς ὦτα ἄφρονος μηδὲν λέγε,
μήποτε μυκτηρίσῃ τοὺς συνετοὺς λόγους σου.>

 253. “Do not say anything” intelligent, which is to say deep or mystical, for it is not proper to cast pearls before swine. (cf Mt. 7:6)

 253. Μηδὲν λέγε συνετόν, τουτέστιν βαθὺ καὶ μυστικόν· οὐ δεῖ γὰρ βάλλειν τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίρων.

23.22 < ἄκουε, υἱέ, πατρὸς τοῦ γεννήσαντός σε καὶ μὴ καταφρόνει ὅτι γεγήρακέν σου ἡ μήτηρ.>

 258. I have heard an elder say: The soul is the mother of the intellect, because through the virtues of the praktike it gives light to the intellect. He calls “soul” the passionate part of the soul, which is divided into the irascible part and the concupiscible part. It is indeed by courage and the temperance, he said, that we acquire wisdom and the knowledge of God. Now courage and temperance are the virtues of the irascible and concupiscible parts.

258. ῎Ηκουσά τινος τῶν γερόντων τὴν ψυχὴν εἰπόντος μητέρα τοῦ νοῦ· αὕτη γάρ͵ φησίν͵ διὰ τῶν πρακτικῶν ἀρετῶν εἰς φῶς προάγει τὸν νοῦν. Ψυχὴν δὲ ἔλεγεν τὸ παθητικὸν μέρος τῆς ψυχῆς͵ ὅπερ διαιρεῖται εἰς θυμὸν καὶ ἐπιθυμίαν. Διὰ γὰρ ἀνδρείας͵ φησί͵ καὶ σωφροσύνης κτώμεθα σοφίαν καὶ γνῶσιν θεοῦ. Ἀνδρεία δὲ καὶ σωφροσύνη θυμοῦ καὶ ἐπιθυμίας ἐστὶν ἀρεταί.

24·7 < σοφία καὶ ἔννοια ἀγαθὴ ἐν πύλαις σοφῶν· >

 267. The gates of the wise are the virtues of the praktike by which the wisdon of God enters.

 267. Αἱ πύλαι δὲ σοφῶν αἱ πρακτικαί εἰσιν ἀρεταὶ δι' ὧν εἰσέρχεται σοφία Θεοῦ.

24:11 Rescue those led away to death; redeem; do not refrain from liberating those condemned [to death].

24,22 < ῥῦσαι ἀγομένους εἰς θάνατον
καὶ ἐκπρίω κτεινομένους, μὴ φείσῃ·>.

 269. This verse should be used against those who have been judged worthy to receive divine knowledge and who neglect to teach, [while] many are led away to death through vices.

 269. Χρηστέον τούτῳ τῷ ῥητῷ πρὸς τοὺς καταξιωθέντας θείας γνώσεως, καὶ ἀμελοῦντας τῆς διδασκαλίας, πολλῶν ἀπαγομένων ὑπὸ τῆς κακίας εἰς θάνατον.

24, 22 For they will suddenly bring suffering on the impious; and who can know the punishment of them both?

24,22 < ἐξαίφνης γὰρ τείσονται τοὺς ἀσεβεῖς· τὰς δὲ τιμωρίας ἀμφοτέρων τίς γνώσεται; >

 275. How, then, can the Savior say in the Gospel: “The Father judges no one, but he has given all judgment to the Son”? (Jn 5:22) [Only] if punishment is one thing and judgment another.[1] Punishment is deprivation of [both]apatheia and the knowledge of God together with physical pain; but judgment is the creation of an age[2] which distributes to each of the reasoning beings a body corresponding to its state.

 275. Πῶς οὖν ὁ σωτὴρ ἐν τοῖς εὐαγγελίοις φησίν· < ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ πᾶσαν τὴν κρίσιν δέδωκεν τῷ υἱῳ >; Ἢ ἄλλο μέν ἐστι τιμωρία, ἄλλο δὲ κρίσις. Καὶ τιμωρία μέν ἐστι στέρησις ἀπαθείας καὶ γνώσεως θεοῦ μετ' ὀδύνης σωματικῆς· κρίσις δέ ἐστιν γένεσις αἰῶνος κατ' ἀναλογίαν ἑκάστῳ τῶν λογικῶν σώματα διανέμοντος.

25.15 < ἐν μακροθυμίᾳ εὐοδία βασιλεῦσιν, γλῶσσα δὲ μαλακὴ συντρίβει ὀστᾶ. >

 309. Now it has qualified as tender the irascible soul that breaks bone, that sys: Lord, who is like you? (Ps 34:10).

 ^{οριγ}309. δὲ τὴν θυμώδη ψυχὴν ὠνόμασαν μαλακὴν, ἥτις συντρίβει τὰ ἑαυτῆς πρὸς Θεὸν πνευματικὰ ὀστᾶ, τὰ πεφυκότα λέγειν· Κύριε, Κύριε, τίς ὅμοιός σοι;

26:17 Like one who grasps a dogs tail -
so is he who champions the judgment of another

26.17 < ὥσπερ ὁ κρατῶν κέρκου κυνός,
οὕτως ὁ προεστὼς ἀλλοτρίας κρίσεως. >

 326. This verse should be employed against those who choose for the priesthood or for a clerical function someone who is unworthy.

 326. Χρηστέον τούτῳ τῷ ῥητῷ πρὸς τοὺς ψηφιζομένους τινὰς τῶν ἀναξίων ἐν ἱερωσύνῃ, ἢ ἐν κλήρῳ.

27.23 See that you thoroughly know the number of your flock, and pay attention to your herds

 24. For a man does not have strength and power forever, nor does he pass it on from generation to generation.

27.23 < γνωστῶς ἐπιγνώσῃ ψυχὰς ποιμνίου σου καὶ ἐπιστήσεις καρδίαν σου σαῖς ἀγέλαις·

 24 ὅτι οὐ τὸν αἰῶνα ἀνδρὶ κράτος καὶ ἰσχύς, οὐδὲ παραδίδωσιν ἐκ γενεᾶς εἰς γενεάν. .>

 340. Take heed to yourself and keep your virtues on the right track, for men do not always possess equal strength in the[ir] virtues: [thus] they cannot pass unscathed from one virtue to another or from one [kind of] knowledge to another, since their human condition does not easily permit it. For [scripture] calls generations the virtues and knowledge through which the saints are brought into being, as is revealed in this text: the genesis [generation] of wisdom is the fear of God, [it is] richness and glory and life

 340. Πρόσεχε σεαυτῷ καὶ τὰς ἀρετάς σου κατεύθυνε, ὅτι οὐκ ἀεὶ ἐν αὐταῖς ἰσχύουσιν ἐπίσης οἱ ἄνθρωποι οὐδὲ ἀπὸ ἀρετὴς ἐπ' ἀρετὴν ἢ ἀπὸ γνώσεως ἐπὶ γνῶσιν ὑγιῶς μεταβαίνουσιν, τῆς ἀνθρωπίνης καταστάσεως τοῦτο ῥαδίως μὴ δεχομένης. Ὅτι δὲ γενεὰς λέγει τὰς ἀρετὰς καὶ τὰς γνώσεις, καθ' ἃς γεννῶνται οἱ ἅγιοι, δείκνυσι δι' ὧν γράφει· < γενεὰ σοφίας φόβος κυρίου καὶ πλοῦτος καὶ δόξα καὶ ζωή.>

This proverb is useful, and should be directed to the pastors of the Church, whom it behooves to take heed not to appearances, but rather to hearts and to noetically pasture the sheep.

Χρηστέον δὲ ταυτῃ τῇ παροιμίᾳ καὶ πρὸς τοὺς ποιμένας τῶν ἐκκλησιν, οὓς δεῖ μὴ προσώποις, ἀλλὰ καρδίαις προσέχειν καὶ νοητῶς ποιμαίνειν τὰ πρόβατα.

29.11 A fool discloses his whole [irascibility], but the wise reserves his in part.

29.11 < ὅλον τὸν θυμὸν αὐτοῦ ἐκφέρει ἄφρων, σοφὸς δὲ ταμιεύεται κατὰ μέρος.>

 363. He who reserves a part of his ire is either he who is angry only in justifiable matters, or he who through patient endurance expends a part of his ire. And to the simple is to be said the first [explanation]; but to the more zealous, the second.

 363. Οὕτος ταμιεύεται τὸν θυμὸν κατὰ μέρος ἤτοι ὁ ² ἐπὶ τοῖς δικαίοις ὀργιζόμενος πράγμασιν ἢ ὁ διὰ τῆς μακροθυμίας ³ καταναλίσκων τὸν θυμὸν κατὰ μέρος. Καὶ πρὸς ⁴ μὲν τοὺς ἁπλουστέρους λεκτέον τὸ πρότερον, πρὸς δὲ τοὺς ⁵ σπουδαίους τὸ δεύτερον.

29, 26 Many serve the faces of leaders,
but it is from the Lord that justice comes to a man

29, 26 < πολλοὶ θεραπεύουσιν πρόσωπα ἡγουμένων, παρὰ δὲ κυρίου γίνεται τὸ δίκαιον ἀνδρί.>

 370. It is by keeping [on the] straight [path] that we serve the angels, for they are our leaders who received us from the beginning: “For the Most High divided the nations” and “he set the borders of the nations according to the number of His angels.” (Deu 32:8) That justice which [proceeds] from judgment we will receive from the Lord on the day he judges the whole world with justice, (cf. Act 17:31) for the father has given all judgment to the Son. (cf. Jn 5:22).

 370. Ἐν τῷ κατορθοῦν θεραπεύομεν τοὺς ἀγγέλους· αὐτοὶ γάρ εἰσιν οἱ ἡγούμενοι ἡμῶν ἀπ' ἀρχῆς λαβόντες ἡμᾶς, < ὅτε διεμέριζεν ἔθνη ὁ ὕψιστος > καὶ < ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων αὐτοῦ >. Τὸ δὲ ἐκ τῆς κρίσεως δίκαιον ὑπάρξει ἡμῖν παρὰ τοῦ κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ ὅτε κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ, εἴγε πᾶσαν τὴν κρίσιν ὁ πάτηρ δέδωκε τῷ υἱῷ.

29,26. A courageous woman,
 where may she be found?

31, 101 < γυναῖκα ἀνδρείαν τίς εὑρήσει; >

 371. Courage is the excellent state of the reasoning soul by which it vanquishes the enemies that opposed it.

 371. Ἀνδρεία ἐστὶν ἕξις ἀρίστη λογικῆς ψυχῆς, καθ' ἣν τῶν ἀντικειμένων αὕτη κεκράτηκεν ἐχθρῶν.

12

31, 11 < ἡ τοιαύτη καλῶν σκύλων οὐκ ἀπορήσει >

 372. When we have conquered the adverse power, we  unclothe it by learning logoi that concern it.

 372. Νικήσαντες τὴν ἀντικειμένην δύναμιν, σκυλεύομεν αὐτὴν, τοὺς περὶ αὐτῆς λόγους μανθάνοντες·

31, 13 Gathering for herself wool and flax, she makes it serviceable with her hands.

31.13 < μηρυομένη ἔρια καὶ λίνον ἐποίησεν εὔχρηστον ταῖς χερσὶν αὐτῆς. >

 373. The soul gathers wool and flax that is exercising [itself][3] in the logoi of animate and inanimate [things] or examining the logoi concening praktike and physike. Some [would say] the soul gathers wool and flax that, by means of the praktike draws toward the contemplation of corporeal and incorporeal [beings].

 373. Μηρύεται ἔρια καὶ λίνον ψυχὴ τοὺς περὶ ἐμψύχων καὶ ἀψύχων λόγους γυμνάζουσα ἢ τοὺς περὶ πρακτικῆς καὶ φυσικῆς ἐξετάζουσα λόγους. Ἔλεγε δέ τις ὅτι μηρύεται ἔρια καὶ λίνον ψυχὴ τὴν περὶ σωμάτων καὶ ἀσωμάτων θεωρίαν διὰ τῆς πρακτικῆς ἕλκουσα πρὸς αὐτήν.

31, 151 - 2 He arises at night and gives food to his household

31, 151-2-< καὶ ἀνίσταται ἐκ νυκτῶν καὶ ἔδωκε βρώματα τῷ οἴκῳ >

 374. The sun of justice finds the soul that arises during the night awake and praying as is necessary so as to not fall into temptation. Because it also eagerlt desires to say: I have kept vigil and have become like a solitary sparrow on a roof.

 374. Τὴν ἐκ νυκτὸς ἀνισταμένην ψυχὴν ἐγρηγορυῖαν εὑρίσκει ὁ τῆς δικαιοσύνης ἥλιος͵ πάντως δὲ καὶ προσευχομένην͵ ἵνα μὴ ἐμπέσῃ εἰς πειρασμόν· σπεύδει γὰρ καὶ αὐτὴ εἰπεῖν τὸ ἠγρύπνησα καὶ ἐγενόμην ὡς στρουθίον μονάζον ἐπὶ δώματι.

31, 19 She spreads hands to what is useful and supports her arm arms on the spindle.

31, 19 < τὰς χεῖρας αὐτῆς ἐκτείνει ἐπὶ τὰ συμφέροντα· τοὺς δὲ πήχεις αὐτῆς ἐρείδει εἰς ἄτρακτον >

 376. The spindle is the pure nous that links one virtue to another or one doctrine to another; or a weaving [shuttling] word that draws forth spiritual contemplation from the nous .

 376. Ἄτρακτός ἐστι νοῦς καθαρὸς συμπλέκων ἀρετὴν ἀρετῇ καὶ δόγματι δόγμα ἢ λόγος προφορικὸς ἕλκων ἀπὸ τοῦ νοῦ πνευματικὴν θεωρίαν.

31.21 Her husband is not anxious about those at home when he tarries anywhere abroad: for all her household are clothed

31.21 < οὐ φροντίζει τῶν ἐν οἴκῳ ὁ ἀνὴρ αὐτῆς, ὅταν που χρονίζῃ· πάντες γὰρ οἱ παρ' αὐτῆς ἐνδιδύσκονται. >

 377. The nous will not be able to advance or attain to contemplation of incorporeal [beings] unless it has corrected its interior, because domestic turmoil usually returns to those whom it has exited. But when it come to possess apatheia, it will not linger in [this] contemplation and will not worry about those at home, because its irascible part is clothed in gentleness and humility and its concupiscible part in continence and abstinence.

 377. Οὐκ ἂν προέλθοι ὁ νοῦς οὐδ΄ ἐν τῇ θεωρίᾳ γένοιτο τῶν ἀσωμάτων μὴ τὰ ἔνδον διορθωσάμενος· ἡ γὰρ ταραχὴ τῶν οἰκείων ἐπιστρέφειν αὐτὸν εἴωθε πρὸς τὰ ἀφ΄ ὧν ἐξελήλυθεν. Ἀπάθειαν δὲ κτησάμενος χρονίσει τε ἐν τῇ θεωρίᾳ καὶ οὐ φροντίσει τῶν ἐν οἴκῳ· ἐνδέδυται γὰρ θυμὸς μὲν πραΰτητα καὶ ταπεινοφροσύνην͵ ἐπιθυμία δὲ σωφροσύνην καὶ ἐγκράτειαν.