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simply and it will be given to him." concerning which it is written again that "from the face of the Lord is knowledge and understanding." not concerning this then, but of "human wisdom" ······ concerning all the goods of the soul we say that some are acquired by our effort and "choice," but others are God-given and supplied "from above." For "there is" "an earthly wisdom, soulish, demonic." 34 this is "human wisdom"; this "wisdom" comes from the achievement of "human" reasoning. this then, he says, this "human wisdom" being "mine," not "mine" as the "wise one," not "mine" as the one wise in God, but "mine" as the "man" who applies to "human" "affairs" which have an "evil" "distraction," this then "guided me"····· this "wisdom" "guided my heart." since; is "guided" appropriate to "wisdom"? ····"it guided me" concerning "human things" in all respects. There indeed universally concerning "spiritual things." it is said in the first psalm concerning the blessed man: "and everything, whatever he does, will prosper." here the one "who prospers" in "human" endeavors has his "heart guided in wisdom." so that we may take it universally; some things we have from ourselves, in that we are living beings, others from our own effort, and others are sent from God. We have the will universally; I do not yet say that we have a good will. when our faculty of will strives to achieve those things ····· ····· ···νκ······ it establishes God's, the will has become good ····· ····· ····· ····· ···· his will. But when the other like wills po····· ····· ····· ·······πη····· ····· ····· ····· ····· ····· ····· ····· ····· ···μ̣α̣ so that thus·········· blameworthy or and t················ ····· ····· ····· and in the case of the senses it is the same; one must have sight, so that one may use it either well or badly. since; what? does it follow absurdly, if that "wisdom" "knows" these sensible things, that they are "vain"? But now a person is introduced who is zealous for all luxurious things; both things concerning "eyes," concerning "ears"—for of the "male singer" and the "female singer"—concerning the possession related to elevation, such as "plantations"—"pools"—let these be said as pertaining to the text. when an anagogical interpretation is given, one must speak of the "wisdom" of the "wise man," according to which he is "wise." And just as the Holy Spirit is sometimes named from the one supplying it and sometimes from the one who has received it—the spirit of Daniel, the spirit of Isaiah, then the spirit of God—so also can "wisdom"—the great, the God-sent, the knowledge "of things divine and human and of their causes"—be at one time of God and at another of the one who has received it; insofar as it is supplied, it is of God; but insofar as he himself, to whom it has been supplied, has received it, and has partaken of it, it is named his. 2,3d and to lay hold on pleasure. these things, to which "wisdom guided me," "I lay hold on with pleasure." ······ai take them again in both ways, both concerning things that are properly good and concerning things that are indifferent. 2,3ef until I might see what is that good for the sons of man, which they should do under the sun. 35 here we no longer understand the great and God-sent, but "that which is good for men," that which concerns external and bodily things. For the word has distinguished for us, signifying that some things are "temporary," and others are "eternal." And there is a lover of "temporary things." not then "the good" absolutely, but "for the sons of men, which they should do under the sun," not in a super-cosmic way, not above the things that appear. 2,3g the number of the days of their life. Of these, some are "long-lived," and others are "short-lived." And this again happens by divine judgment; it is a work of providence. Thus also in the other book of this "wise man" himself, the one written by his "wisdom," it is said concerning someone: "he was caught up; lest wickedness alter his understanding or deceit beguile his soul" ···· in his youth he is zealous, but a removal. but this does not happen in vain,

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ἁπλῶς καὶ δοθήσεται αὐτῷ." περὶ ης πάλιν γέγραπται οτι "ἀπὸ προσώπου τοῦ κυρίου γνῶ σις καὶ σύνεσίς" ἐστιν. οὐ̣ περὶ ταύτης ουν, ἀλλὰ τῆς "ἀν θρωπίνης σοφίας" ······ περὶ πάντων τῶν ἀγαθῶν φαμεν τῶν περὶ ψυχῆς οτι τὰ μὲν κτητά ἐστιν ἐξ ἡμετέρας σπου δῆς καὶ "προαιρέσεως", τὰ δὲ θεόδοτα καὶ χορηγούμενα "αυ̣νω θεν". "ευ̣στιν" γὰρ "σοφία ἐπίγειος, ψυχική, δαιμονιώδης". 34 αυτη "ἀνθρωπίνη σοφία" ἐστίν· ἐκ κατορθώματος "ἀνθρωπί νου̣" λ̣ο̣γισμοῦ γίνεται ἡ "σοφία" αυτη. αυτη ουν, φησίν, ἡ "ἀνθρωπίνη σοφία" "ἐμοῦ" ουσα, οὐκ "ἐμοῦ" τοῦ "σοφοῦ", οὐκ "ἐμοῦ" τοῦ θεοσόφου, ἀλλ' "ἐμοῦ" τοῦ "ἀνθρώπου" τοῦ ἐπιβάλλοντος τοῖς "πράγμασιν" τοῖς "ἀνθρωπίνοις" "πο νηρὸν" ευ̣χουσιν "περισπασμόν", αυτη ουν "ὡδήγησέν με"····· "καρδίαν μου ὡδήγησεν" αυτη ἡ "σοφία". ἐπερ· καταλλήλως τῇ "σοφίᾳ" τὸ "ὡδήγησεν"; ····"ὡδήγησέ̣ν̣ με" περὶ τὰ "ἀνθρώπινα" ἐν πᾶσιν. ἐκεῖ μὲν καθόλου περὶ τῶν "πνευματικῶν". λέγεται ἐν πρώτῳ ψαλμῷ περὶ τοῦ μακαριζομένου ἀνδρός· "καὶ πάντα, οσα ἐὰν ποιῇ, κατευοδωθήσεται." ἐνταῦθα ὁ "κατευοδούμενος" ἐν τοῖς "ἀν θρωπίνοις" σπουδάσμασιν "ὁδηγο̣υμένην" ευ̣χε̣ι τὴν "καρ δίαν ἐν σοφίᾳ". ινα καθόλου αὐτὸ λάβωμεν· τὰ μ̣ὲ̣ν ἐξ̣ ἑαυτῶν ευ̣χομεν, ῃ ζῷά ἐσμεν, τὰ δὲ ἐκ σπουδῆς ἡμετέρας, τ̣ὰ̣ δὲ θεόπεμπ τα. τὸ θέλημ̣α καθόλου ευ̣χομεν· ουυ̣πω λέγω οτι ἀγαθὸν ευ̣̣χομε̣ν̣. οταν ἡ θελητικὴ ἡμῶν δύναμις ἐκεῖνα σπουδάζῃ κατορθο̣ῦναι̣ ····· ····· ···νκ······ κατασκευάζει θεοῦ, καλὸν γέγονεν τὸ θέλημα ····· ····· ····· ····· ···· θέλημα̣ α̣ὐτοῦ. οταν δὲ τὰ αυ̣λλα οιη̣ο̣ν θελήματα πο····· ····· ····· ····· ·······πη····· ····· ····· ····· ····· ····· ····· ····· ····· ····· ···μ̣α̣ ιν' ουτ̣ω̣·········· ψ̣ε̣κ̣τ̣ο̣ν̣ η και τ̣················ ····· ····· ····· ·· καὶ ἐπὶ τῶν αἰσθήσεων δὲ τὸ αὐτό ἐστιν· δεῖ ου̣ψιν ευ̣χειν, ιν' ουτω τις η ἀγαθῶς η κακῶς αὐτῇ χρᾶται. ἐπερ· τί; αυ̣τοπον επεται, ἐὰν ἡ "σοφία" ἐκείνη "γνῷ" τὰ αἰσθητὰ ταῦτα οτι "μάταιά" εἰσιν; ἀλλὰ νῦν εἰσάγεται πρόσωπον σπουδάζον περὶ πάντα τὰ τρυφηλά· καὶ τὰ περὶ "ὀφθαλμούς", περὶ "ωτα"-"ᾳυ̣δοντος" γὰρ καὶ "ᾀδούσης"-, περὶ κτῆσιν τὴν περὶ αἰώρησιν οιον "φυτείας"-"κολυμβήθρας"-, ευ̣στω ὡς πρὸς τὸ ῥητὸν λεγό μενα ταῦτα. οταν ἀναγωγὴ λέγηται, ῥητέον περὶ τῆς "σοφίας" τοῦ "σοφοῦ", καθ' ην "σοφός" ἐστιν. καὶ ωσπερ τὸ αγιον πνεῦμα ὁτὲ μὲν ἀπὸ τοῦ χορηγοῦντος ὁτὲ δὲ ἀπὸ τοῦ εἰληφότος ὀνο μάζεται πνεῦμα ∆ανιήλ, πνεῦμα ̓Ισαΐου, ειτα πνεῦμα θεοῦ, ουτω δύναται καὶ ἡ "σοφία"-ἡ μεγάλη, ἡ θεόπεμπτος, ἡ ἐπιστήμη "θείων καὶ ἀνθρωπίνων καὶ τῶν τούτων αἰτιῶν" ὁτὲ μὲν τοῦ θεοῦ ὁτὲ δὲ τοῦ εἰληφότος· ῃ μὲν χορηγεῖται, τοῦ θεοῦ ἐστιν· ῃ δὲ ἐδέξατο αὐτὴν αὐτός, ῳ κεχορήγηται, καὶ μετέσχεν αὐτοῦ χρηματίζει. 2,3d καὶ τοῦ κρατῆσαι ἐπ' εὐφροσύ νῃ. ταῦτα, ἐφ' α "ὡδήγησέν με ἡ σοφία", "κρατῶ ἐπ' εὐφροσύ νῃ". ······αι αὐτὰ ἑκατέρως πάλιν λάμβανε καὶ ἐπὶ τῶν κυρίως ἀγαθῶν καὶ ἐπὶ τῶν ἀδιαφόρων. 2,3ef εως ου ιυ̣δω ποῖον τὸ ἀγαθὸν τοῖς υἱοῖς τοῦ ἀνθρώπου, ο ποιήσωσιν ὑπὸ τὸν ηλιον. 35 οὐκέτι ωδε τὸ μέγα καὶ θεόπεμπτον ἐκλαμβάνομεν, ἀλλὰ "τὸ τοῖς ἀνθρώποις ἀγαθόν", τὸ περὶ τὰ ἐκτὸς καὶ σωματικά. τοῦτο γὰρ διεῖλεν ἡμῖν ὁ λόγος σημαίνων̣ οτι τὰ μὲν "πρόσκαιρά" ἐστιν, τὰ δὲ "αἰώνια". καὶ ευ̣στιν τις ἐραστὴς τῶν "προσκαίρων". ο̣ὐ καθάπαξ ουν τὸ "ἀγαθόν", ἀλλὰ "τοῖς υἱοῖς τῶν ἀνθρώπων, ο̣ ποιήσωσιν ὑπὸ τὸν ηλιον", οὐχ ὑπερ̣ κοσμίως, οὐκ ἀνωτέρω τῶν φαινομένων. 2,3g ἀριθμὸν ἡμερῶν ζωῆς αὐτῶν. τούτων δὲ οἱ μὲν "πολυχρόνιοι", οἱ δὲ "ὀλιγοχρόνιοί" εἰσιν. καὶ τοῦτο πάλιν θείᾳ κρίσει γίνεται· προνοίας ευ̣ργον ἐστίν̣. ουτω καὶ̣ ἐν τῷ βιβλίῳ αὐτοῦ τούτου τοῦ "σοφοῦ" τῷ αυ̣λλῳ τῷ γεγραμμένῳ αὐτοῦ "σοφ̣ίᾳ" λέγεται̣ περί τινος· "ἡρπάγη· ἡ κακία ἀλλάξει σύνεσιν αὐτοῦ η δόλος ἀπατήσει ψυχὴν αὐτοῦ" ···· ἐν τῇ νεότητι σπουδαῖός ἐστι̣ν, ἀ̣φα̣ί̣ρε̣μα δέ. οὐ μάτην δὲ τοῦτο γίνεται,