PSALM 76.21:  You guided your people like sheep, by the hand of Moses and Aaron.

76·21   ὡδήγησας ὡς πρόβατα τὸν λαόν σου
 ἐν χειρὶ Μωϋσῆ καὶἈαρών.

Scholion 15. According to Moses, philosophy is divided into four [parts]:

 15.  ἡ κατὰ Μωσέα φιλοσοφία τετραχῆ τέμνεται,

[first,] into the historical;

εἰς τὸ ἱστορικὸν,

and [second,] that properly called the legislative, [“instructive”] (cf. Ex.24:12), which [both] may be [concerned] with specific ethical matters;

καὶ τὸ κυρίως λεγόμενον νομοθετικὸν, ἅπερ ἂν εἴη τῆς ἠθικῆς πραγματείας ἴδια,

the third is the liturgical, which is the contemplation of nature;

 τὸ τρίτον τε εἰς τὸ ἱερουργικὸν, ὅ ἐστιν ἤδη τῆς φυσικῆς θεωρίας,

and the fourth is [concerned] with the whole expression of theologike.

καὶ τέταρτον ἐπὶ πᾶσι τὸ θεολογικὸν εἶδος.

We are then to take the law in a certain fourfold sense: [1] as a type of something evident; [2] or as a revealed [visible] sign; [3] or as a commandment instituted for proper living; [4] or fortelling, like a prophecy.  By this system, then, did Moses and Aaron lead the people, the people journeying from vice to virtue.

τετραχῶς δὲ ἡμῖν ἐκληπτέον καὶ τοῦ νόμου τὴν βουλὴν ὡς τύπον τι δηλοῦσαν, ἢ ὡς σημεῖον ἐμφαίνουσαν, ἢ ὡς ἐντολὴν κυροῦσαν εἰς πολιτείαν ὀρθὴν ἢ θεσπίζουσαν ὡς προφητείαν. ταύτῃ τῇ μεθόδῳ Μωϋσῆς καὶ Ἀαρὼν ὁδηγοῦσι τὸν ἀπὸ κακίας ἐπ' ἀρετὴν ὁδεύοντα λαόν.

= CLem. Alex. Strom., 1.28.176, 1-4, Stählin, Früchtel, and Treu (1960), vol. 2, p. 108

PROVERBS 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. >

praktiké, physiké, and theologiké.

πρακτικοὺς καὶ τοὺς φυσικοὺς καὶ τοὺς θεολογικούς.

 ethics, physics, and theology.

εἰς ἠθικὴν καὶ φυσικὴν καὶ θεολογικήν.

to the second Ecclesiastes,

τῇ δὲ δευτέρᾳ ὁ Ἐκκλησιαστής,

and to the third the Song of Songs.

 τῇ δὲ τρίτῃ τά ῎Ἄσματα τῶν ᾀσμάτων.

 253

Origen, Prol. to Comm on SoS, 3.1

Gnostikos 18. It is therefore necessary to delve into  allegorical and literal passages [of the Scriptures, and understand] whether they pertain to praktiké, physiké, or theologiké.

<Frb 549> ρκ.̈ δει ημας συνιεναι και τας αλληγοριας των μυστηριων και τα αισθητα ει περι της πρακτικης εισιν η περι της φυσεως η της θεου γνωσεως·

[1] If it pertains to praktiké it is necessary to examine whether it treats

[1a] of thumos and what comes from it,

[1b] or rather of epithumia and what follows it,

η περι επιθυμιων και των αυταις επακολουθουντων

[1c] or of the nous and its movements.

[2] If it is pertains to the physiké, it is necessary to note whether it makes known one of the doctrines concerning nature, and which one.

[3] And if it is an allegorical passage concerning theologiké it is necessary to examine as far as possible whether it provides information on the Trinity and whether it is seen [in its] simplicity or as The Unity.

ει δε περι θεοτητος εστιν αλληγρουμενον ποσως κατα δυναμιν εραυναν· ει δε ͅ περι της αγιας τριαδος γνωριζει και τουτο απλως τροπικως {κατα μετανομασιαν}

PSALM 138.16 (2). And in your book all shall be written

16[2].  καὶ ἐπὶ τὸ βιβλίον σου πάντες γραφήσονται

 Scholion 8. The book of God is the contemplation of bodies and incorporeal [beings] in which the pur[ified] nous comes to be written through knowledge.

For in this book are written the logoi of providence and judgment,

 through which book God is known as [:]

creator, wise, provident, and judging:

creator through the things that have come from non-being into being;

wise through his concealed logoi;

provident, through what is accomplished for our virtue and knowledge; and furthermore

 judge, through the variety of bodies of the reasoning beings, and through the multiform worlds and the ages they contain.

PSALM 16: 13 ^2-3. deliver my soul from the ungodly;
     draw your sword because of the enemies of your hand.

13(2-3) ῥῦσαι τὴν ψυχήν μου ἀπὸ ἀσεβοῦς,
    ῥομφαίαν σου ἀπὸ ἐχθρῶν τῆς χειρός σου

Scholion 7. [...] And the holy angels are the beneficent hand of God, through whom God providentially cares for the sensible world, which [angels] are opposed by the demons who do not wish all men to be saved and come to knowledge of the truth. (1Tim 2:4)

  7. [..] χεὶρ δὲ εὐεργετικὴ Θεου οἱ ἅγιοι ἄγγελοί εἰσι, δι' ὧν προνοεῖ τοῦ κόσμου τοῦ αἰσθητοῦ, οἷς ἀντίκεινται δαίμονες, βουλόμενοι « πάντας ἄνθρώπους σωθῆναι καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν ».

ECCLESIASTES 5.7  If you should see the oppression of the poor, and the wresting of judgment and of justice in the land, wonder not at the matter: for [there is] a high one to watch over him that is high, and high ones over them

5.7  < Ἐὰν συκοφαντίαν πένητος καὶ ἁρπαγὴν κρίματος καὶ δικαιοσύνης ἴδῃς ἐν χώρᾳ, μὴ θαυμάσῃς ἐπὶ τῷ πράγματι· ὅτι ὑψηλὸς ἐπάνω ὑψηλοῦ φυλάσσει καὶ ὑψηλοὶ ἐπ○ αὐτούς.

Scholion 38.  [...]  Know, rather, that God watches over all through Christ, and the former exerts his providence over all through the holy angels, who have abundant knowledge of those things [which are] on earth. (cf. 2Sam 14:20)

38. [...]  Γίνωσκε γὰρ ὅτι ὁ θεὸς διὰ τοῦ Χριστοῦ φυλάσσει τὰ πάντα καὶ οὗτος πάλιν προνοεῖ πάντων διὰ τῶν ἁγίων ἀγγέλων περισσευομένων ἐν γνώσει τῶν ἐπὶ γῆς.

PSALM 1:5 (1). Therefore the ungodly shall not rise in judgment, nor sinners in the counsel of the just.

5(1) διὰ τοῦτο οὐκ ἀναστήσονται ἀσεβεῖς ἐν κρίσει  [οὐδὲ ἁμαρτωλοὶ ἐν βουλῇ δικαίων·]

Scholion 10. Judgment is for the just the passage from a body for asceticism to an angelic one: but for the ungodly it is the change from a body for asceticism to a darkened and gloomy body.  For the ungodly will not be raised in the first judgment, but rather in the second.   (formerly sch 8)

10.Κρίσις ἐστὶ δικαίων μὲν ἡ ἀπὸ πρακτικοῦ σώματος ἐπὶ ἀγγελικὰ μετάβασις, ἀσεβῶν δὲ ἀπὸ πρακτικοῦ σώματος ἐπὶ σκοτεινὰ καὶ ζοφερὰ μετάθεσις σώματα. Ἐγερθήσονται γὰρ οἱ  ἀσεβεῖς οὐκ ἐν τῇ προτέρᾳ κρίσει, ἀλλ' ἐν τῇ δευτέρᾳ. [SC 280; cf. PG 12.1097-1100.] Cf. KG 3.48^. 2.1097-1100.^]

See also: Sch. 275 on Prov. 24.22; KG 2.48;  3.48;  3.50;  3.51. also cf KG 1.11]

PROVERBS 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; >

 Scholion 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.

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.

Punishment is deprivation of [both] apatheia and the knowledge of God together with physical pain;

but judgment is the creation of an age which distributes to each of the reasoning beings a body corresponding to its state.

 Καὶ τιμωρία μέν ἐστι στέρησις ἀπαθείας καὶ γνώσεως θεοῦ μετ' ὀδύνης σωματικῆς·

κρίσις δέ ἐστιν γένεσις αἰῶνος κατ' ἀναλογίαν ἑκάστῳ τῶν λογικῶν σώματα διανέμοντος.

See also: Sch 10 on Ps 1.5.  On Jn 5.22: cf scholia 1 on Ps 16.2; 5 on Ps 49.4; 4 & 4b on Ps 49.6; 8 on Ps 93.15. KG 2.48;  3.48;  3.50;  3.51. also cf KG 1.11;1.65

82. PRAY:

[1] gently and [2] undisturbed,

ΠΒ´.  Προσεύχου

ἐπιεικῶς

καὶ ἀταράχως

  SING PSALMS:

[1] with understanding (Ps.46:8)
[2] and good rhythm;

then you will be like the young eagle borne aloft in the heights.

και <ψάλλε

           συνετῶς>

καὶ εὐρύθμως,

καὶ ἔσῃ ὡς νεοσσὸς ἀετοῦ ἐν ὕψει αἰρόμενος.

83

83. PSALMODY calms the passions and puts to rest the body’s disharmony;

PRAYER arouses the nous to activate its own proper activity.

 ΠΓ´. Ἡ μὲν ψαλμῳδία τὰ πάθη κατευνάζει καὶ τὴν ἀκρασίαν τοῦ σώματος ἠρεμεῖν ἀπεργάζεται·

ἡ δὲ προσευχὴ ἐνεργεῖν παρασκευάζει τὸν νοῦν τὴν ἰδίαν ἐνέργειαν.

84. PRAYER is the power befitting the dignity of the nous; it is the nous’ highest and purest power and function.

 ΠΔ´. Προσευχὴ ἐστὶ πρέπουσα ἐνέργεια τῇ ἀξίᾳ τοῦ νου,̂ ἤτοι ἡ κρείττων καὶ εἰλικρινὴς ἐνέργεια αὐτου καὶ χρῆσις.

85. PSALMODY pertains to multiform wisdom; (Eph 3:10)

PRAYER is the prelude to immaterial and uniform knowledge.

 ΠΕ´.Ἡ μὲν ψαλμῳδία <τῆς ποικίλης σοφίας> ἐστὶν·

ἡ δὲ προσευχὴ προοίμιόν ἐστι τῆς ἀΰλου καὶ αποικίλου γνώσεως.