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 Χρισ