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103 9, 2.1-2 She has slaughtered her victims, she has mixed her wine in a bowl The same food is called both meat and bread and milk and vegetables and wine. But the foolish are said to partake of her breads and of mixed wine. If this is so, how are we to understand 'man ate the bread of angels'?

104 A bowl is spiritual knowledge, containing the teachings concerning incorporeal beings and bodies and judgment and providence.

105 9, 3.1 She has sent forth her servants If Paul the apostle is a servant of Christ, and Christ is wisdom, then Paul the apostle is a servant of wisdom. Likewise we will draw the same conclusion for the rest of the apostles and the prophets, proving them to be servants of wisdom.

106 9, 3.2 calling with a lofty proclamation to the bowl, saying This proclamation alone is lofty, proclaiming the places of the knowledge of God.

107 9, 5 Come, eat of my breads and drink the wine which I have mixed for you It did not say 'of my meats'; 'for solid food is for the perfect.'

108 9, 8.1 Do not reprove the evil, lest they hate you One must not reprove the evil when they sin, but rather discourse with them about the fear of God, which persuades them to depart from wickedness.

109 9, 10a but to know the law is a mark of a good mind If 'to know the law is a mark of a good mind,' then to do the commandment is also a mark of a good mind. However, doing the commandment comes before knowing the law, since knowledge is naturally acquired after purification.

110 9, 12a He who relies on lies, this one will shepherd winds; and he himself will chase flying birds Carried about by every wind of doctrine and having made shipwreck of the faith.

111 9, 12b For he has left the ways of his own vineyard; and he has gone astray from the paths of his own husbandry For he left the vine that said, 'I am the vine, you are the branches,' and, 'My Father is the husbandman.'

112 9, 12ξ.3 and he gathers barrenness with his hands Barrenness is wickedness and ignorance.

113 9, 13 A foolish and bold woman comes to be in want of a morsel, who does not know shame As shame is something that can be taught, it says 'she does not know shame.' And David says that the fear of God can be taught: 'For come,' he says, 'children, listen to me, I will teach you the fear of the Lord.' But if fear and shame are natural passions of the soul, how can they be taught? Or perhaps by 'fear of the Lord' he means the teaching about the fear of the Lord, which teaches us how one must turn away from wickedness, since 'by the fear of the Lord everyone turns away from evil.' And again, he calls 'shame' the teachings about repentance and shame that lead us to an awareness of our own sins. Thus David also says: 'I will see the heavens, the works of your fingers, the moon and stars which you have founded,' that is, I will see the teachings concerning the heavens and moon and stars.

114 9, 17 Touch hidden breads with pleasure and sweet water of theft 'The bread of falsehood was sweet to them and after this their mouth will be filled with gravel.'

115 9, 18a But leap away, do not linger in the place nor fix your eye upon her The mind must not linger on wicked thoughts; 'for no one will bind fire in his bosom and not burn his garments.'

116 9, 18ξ But abstain from another's water and do not drink from another's spring Just as with God there is a spring of life, so also with the devil there is a spring of death. And if the spring of God is a spring of virtue and knowledge, the spring of the devil is clearly a spring of wickedness and ignorance. And the same is to be understood for rivers and wells and waters and rains.

117 10, 2 treasures will not profit the lawless; but righteousness will deliver from

death 'Treasures will not profit the lawless,' which they have treasured up on earth, 'where moth and rust destroy and where thieves break in and steal.'

118 10, 3

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103 9, 2.1-2 ἔσφαξεν τὰ ἑαυτῆς θύματα, ἐκέρασεν εἰς κρατῆρα τὸν ἑαυτῆς οἶνον Ἡ αὐτὴ τροφὴ καὶ κρέας ὀνομάζεται καὶ ἄρτος καὶ γάλα καὶ λάχανα καὶ οἶνος. Πλὴν οἱ ἄφρονες ὡς ἄρτων αὐτῆς λέγονται μεταλαμβάνειν καὶ ὡς οἴνου κεκερασμένου. Εἰ δὲ τοῦτο, πῶς νοήσωμεν τὸ «ἄρτον ἀγγέλων ἔφαγεν ἄνθρωπος»; 104 Κρατήρ ἐστιν γνῶσις πνευματικὴ τοὺς περὶ ἀσωμάτων καὶ σωμάτων καὶ κρίσεως καὶ προνοίας περιέχουσα λόγους. 105 9, 3.1 ἀπέστειλεν τοὺς ἑαυτῆς δούλους Εἰ Παῦλος ὁ ἀπόστολος δοῦλός ἐστι Χριστοῦ, ὁ δὲ Χριστὸς σοφία ἐστίν, Παῦλος ἄρα ὁ ἀπόστολος δοῦλος σοφίας ἐστίν. Ὡσαύτως δὲ καὶ ἐπὶ τῶν λοιπῶν ἀποστόλων καὶ τῶν προφητῶν τὸν λόγον συνάξομεν, δούλους τῆς σοφίας αὐτοὺς ἀποδείξαντες. 106 9, 3.2 συγκαλοῦσα μετὰ ὑψηλοῦ κηρύγματος ἐπὶ κρατῆρα λέγουσα Τοῦτο τὸ κήρυγμα μόνον ἐστὶν ὑψηλὸν τόπους γνώσεως κηρῦσσον θεοῦ. 107 9, 5 ἔλθατε, φάγετε τῶν ἐμῶν ἄρτων καὶ πίετε οἶνον ὃν ἐκέρασα ὑμῖν Οὐκ εἶπεν τῶν ἐμῶν κρεῶν· «τελείων γάρ ἐστιν ἡ στερεὰ τροφή.» 108 9, 8.1 μὴ ἔλεγχε κακούς, ἵνα μὴ μισῶσίν σε Οὐ δεῖ ἁμαρτάνοντας ἐλέγχειν τοὺς κακούς, μᾶλλον δὲ περὶ φόβου θεοῦ αὐτοῖς διαλέγεσθαι, ὅστις πείθει αὐτοὺς ἀποστῆναι κακίας. 109 9, 10α τὸ δὲ γνῶναι νόμον διανοίας ἐστὶν ἀγαθῆς Εἰ «τὸ γνῶναι τὸν νόμον διανοίας ἐστὶν ἀγαθῆς», καὶ τὸ ποιῆσαι τὴν ἐντολὴν διανοίας ἐστὶν ἀγαθῆς. Πλὴν πρότερον τὸ ποιῆσαι τὴν ἐντολὴν τοῦ γνῶναι τὸν νόμον, εἴπερ ἡ γνῶσις μετὰ τὴν κάθαρσιν προσγίνεσθαι πέφυκεν. 110 9, 12α ὃς ἐρείδεται ἐπὶ ψεύδεσιν, οὗτος ποιμανεῖ ἀνέμους· ὁ δ' αὐτὸς διώξεται ὄρνεα πετόμενα Παντὶ ἀνέμῳ τῆς διδασκαλίας περιφερόμενος καὶ ναυαγήσας περὶ τὴν πίστιν. 111 9, 12β ἀπέλιπεν γὰρ ὁδοὺς τοῦ ἑαυτοῦ ἀμπελῶνος· τοὺς δὲ ἄξονας τοῦ ἰδίου γεωργίου πεπλάνηται Ἀπέλιπεν γὰρ τὴν ἄμπελον τὴν εἰποῦσαν· «ἐγώ εἰμι ἡ ἄμπελος, ὑμεῖς τὰ κλήματα», καί· «ὁ πατήρ μου ὁ γεωργός ἐστιν.» 112 9, 12ξ.3 συνάγει δὲ χερσὶν ἀκαρπίαν Ἀκαρπία ἐστὶ κακία καὶ ἄγνοια. 113 9, 13 γυνὴ ἄφρων καὶ θρασεῖα ἐνδεὴς ψωμοῦ γίνεται, ἣ οὐκ ἐπίσταται αἰσχύνην Ὡς διδακτῆς οὔσης τῆς αἰσχύνης, εἴρηται τὸ «οὐκ ἐπίσταται αἰσχύνην». Καὶ ὁ ∆αυὶδ τὸν τοῦ θεοῦ φόβον διδακτὸν εἶναι λέγει· «δεῦτε γάρ, φησίν, τέκνα, ἀκούσατέ μου, φόβον κυρίου διδάξω ὑμᾶς.» Εἰ δὲ ὁ φόβος καὶ ἡ αἰσχύνη πάθη ψυχῆς ἐστι φυσικά, πῶς διδακτά ἐστιν; Ἢ τάχα φόβον λέγει κυρίου τὴν διδασκαλίαν τὴν περὶ φόβου κυρίου τὴν διδάσκουσαν ἡμᾶς ὅπως δεῖ ἀπὸ κακίας ἐκκλίνειν, εἴγε «τῷ φόβῳ κυρίου ἐκκλίνει πᾶς ἀπὸ κακοῦ». Καὶ πάλιν αἰσχύνην ὀνομάζει τοὺς περὶ μετανοίας καὶ αἰσχύνης λόγους τοὺς ἄγοντας ἡμᾶς εἰς συναίσθησιν τῶν οἰκείων ἁμαρτημάτων. Οὕτω καὶ ὁ ∆αυίδ φησιν· «ὄψομαι τοὺς οὐρανούς, ἔργα τῶν δακτύλων σου, σελήνην καὶ ἀστέρας ἃ σὺ ἐθεμελίωσας», τουτέστιν ὄψομαι τοὺς λόγους τοὺς περὶ οὐρανῶν καὶ σελήνης καὶ ἀστέρων. 114 9, 17 ἄρτων κρυφίων ἡδέως ἅψασθε καὶ ὕδατος κλοπῆς γλυκεροῦ «Ἡδύνθη αὐτοῖς ἄρτος ψεύδους καὶ μετὰ τοῦτο πλησθήσεται τὸ στόμα αὐτῶν ψηφῖδος.» 115 9, 18α ἀλλὰ ἀποπήδησον, μὴ ἐγχρονίσῃς ἐν τῷ τόπῳ μηδὲ ἐπιστήσῃς τὸ σὸν ὄμμα πρὸς αὐτήν Οὐ δεῖ τὸν νοῦν ἐγχρονίζειν τοῖς φαύλοις νοήμασιν· «οὐδεὶς γὰρ ἀποδήσει πῦρ ἐν κόλπῳ καὶ τὰ ἱμάτια οὐ κατακαύσει.» 116 9, 18ξ ἀπὸ δὲ ὕδατος ἀλλοτρίου ἀπόσχου καὶ ἀπὸ πηγῆς ἀλλοτρίας μὴ πίῃς Ὥσπερ παρὰ τῷ θεῷ ἐστιν πηγὴ ζωῆς, οὕτω καὶ παρὰ τῷ διαβόλῳ πηγὴ θανάτου. Εἰ δὲ ἡ τοῦ θεοῦ πηγὴ ἀρετῆς καὶ γνώσεώς ἐστιν πηγή, ἡ τοῦ διαβόλου πηγὴ δηλονότι κακίας καὶ ἀγνωσίας ἐστὶν πηγή. Ὡσαύτως δὲ καὶ ἐπὶ ποταμῶν καὶ φρεάτων καὶ ὑδάτων καὶ ὑετῶν νοητέον.

117 10, 2 οὐκ ὠφελήσουσιν θησαυροὶ ἀνόμους· δικαιοσύνη δὲ ῥύσεται ἐκ

θανάτου «Οὐκ ὠφελήσουσι θησαυροὶ ἀνόμους», οὓς ἐπὶ γῆς ἐθησαύρισαν, «ὅπου σὴς καὶ βρῶσις ἀφανίζει καὶ ὅπου κλέπται διορύσσουσι καὶ κλέπτουσιν». 118 10, 3