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But Solomon (cod. h. l. ῶν) has now called the contemplation of the world a field; but the field in the gospels is that of the human being composed of soul and body, for it is perceptible; but the field indicated here is of the mind alone, being intelligible and composed of the principles of this world, into which pure hearts enter. And you will rebuild your house: For a house is built with wisdom; but wisdom will not enter into a malicious soul. But the fences of his stones are dug up: A fence is the impassibility of a rational soul, composed of practical virtues.

112 An eye that mocks a father and dishonors a mother’s old age,

ravens from the valleys have plucked it out: These ravens mystically nourish the just, but they punish the unjust, gouging out the eyes of injustice, because they mocked the father and God of all, and dishonored the ancient knowledge that bore them; and those who gouge out the eyes of the impious he called ravens, but those who devour him whole he named eagles, because to the ones has been entrusted the partial purification, and to the others the universal. And a he-goat leading a flock of goats: If the kids are the unclean ones placed on the left by the savior, and the he-goat leads them, perhaps the he-goat now signifies the devil. And they shall not be able to judge rightly all (edd. non habent) the weak: They shall not be able to teach rightly. Give (edd. δίδοτε) strong drink to those in sorrow: He who is drunk from the richness of the Lord’s house forgets his pains. But judge the poor and the weak: He calls poor the one deprived of knowledge, and weak the one who is unclean. The glory of God conceals a word: He called the one having the glory of God the glory of God, and the one having the glory of the heavenly king he named the glory of a king; for these hide the word of God within themselves, so that they may not sin, and they honor the commandments by doing them. and we have often noted this, that those who have virtues and vices are named from the virtues and the vices; thus 'The Lord is righteous and loved righteousnesses,' instead of 'righteous ones'; and 'The fear of the Lord hates injustice and arrogance and pride,' that is, the unjust and the arrogant and the proud. and here too he named the one having the glory of God and the one having 113 the glory of the king the glory of God and the glory of a king. or perhaps he calls the glory of God the one who glorifies God, and the glory of a king the one who glorifies the king, so that what is said is of this sort; the one who glorifies God conceals his word, and the one who glorifies the king honors his commandments; for the one who dishonors him, dishonors him through the transgression of the law. Slay the impious from the face of the king, and his throne will be established in righteousness: The one who slays with a spiritual word the old man, who is being corrupted according to the desires of deceit, establishes his own mind in righteousness, which is said to be the throne of God; for wisdom and knowledge and righteousness are by nature nowhere else to sit, except in a rational nature; and all these things are Christ. Nor stand in the places of rulers: Do not say 'I will place my throne above the stars, I will be like the most High'; for it is better for it to be said of you, 'Therefore God has also highly exalted him, and given him the name that is above every name.' Do not fall (edd. πρόσπιπτε) into a fight quickly: Through battle he alluded to wickedness. And when your friend reproaches (edd. σε ὀνειδίσῃ) you, withdraw backward, do not despise: And the savior in the gospels reproaches the cities in which most of his mighty works were done, because they did not repent, saying 'Woe to you, Chorazin, Woe to you, Bethsaida' (ita cod.) Grace and friendship set free, which keep for yourself, so that you may not become a reproach: More frequently Solomon

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δὲ Σολομὼν (cod. h. l. ῶν) ἀγρὸν νῦν εἴρηκεν τὴν θεωρίαν τοῦ κόσμου· ἀλλ' ὁ μὲν ἐν τοῖς εὐαγγελίοις ἀγρὸς τοῦ συνεστῶτος ἐκ ψυχῆς καὶ σώματος ἀνθρώπου ἐστίν, αἰσθητὸς γὰρ ἐστίν· ὁ δὲ ἐνταῦθα δηλούμενος ἀγρὸς τοῦ νοῦ μόνου ἐστίν, νοητὸς ὢν καὶ συνεστὼς ἐκ τῶν λόγων τούτου τοῦ κόσμου, εἰς ὃν καρδίαι εἰσβαίνουσι καθαραί. Καὶ ἀνοικοδομήσεις τὸν οἶκόν σου: Μετὰ γὰρ σοφίας οἰκοδομεῖται οἶκος· εἰς δὲ κακότεχνον ψυχὴν οὐκ εἰσελεύσεται σοφία. Οἱ δὲ φραγμοὶ τῶν λίθων αὐτοῦ κατασκάπτονται: Φραγμός ἐστιν ἀπάθεια ψυχῆς λογικῆς, ἐκ τῶν πρακτικῶν συνεστῶσα.

112 Ὀφθαλμὸν καταγελῶντα πατρὸς καὶ ἀτιμάζοντα γῆρας μητρός,

ἐκκόψαισαν αὐτὸν κόρακες ἐκ τῶν φαράγγων: Οὗτοι οἱ κόρακες τοὺς μὲν δικαίους τρέφουσι μυστικῶς, τοὺς δὲ ἀδίκους κολάζουσι, τοὺς τῆς ἀδικίας ὀφθαλμοὺς ἐξορύττοντες, διότι τοῦ πάντων πατρὸς καὶ θεοῦ κατεγέλασαν, καὶ τῆν γεννῶσαν αὐτοὺς ἀρχαίαν γνῶσιν ἠτίμασαν· καὶ τοὺς μὲν ἐξορύσσοντας τοὺς ὀφθαλμοὺς τοῦ ἀσεβοῦς κόρακας εἶπεν, τοὺς δὲ ὅλον αὐτὸν κατεσθίοντας ὠνόμασεν ἀετούς, διὰ τὸ τοὺς μὲν τὴν μερικήν, τοὺς δὲ τὴν καθόλου κάθαρσιν πεπιστεῦσθαι. Καὶ τράγος ἡγούμενος αἰπολίου: Εἰ ἔριφοί εἰσιν οἱ ἀκάθαρτοι ἐξ ἀριστερῶν ὑπὸ τοῦ σωτῆρος ἱστάμενοι, ὁ δὲ τράγος ἡγεῖται τούτων, μήποτε ὁ τράγος νῦν τὸν διάβολον σημαίνει. Καὶ ὀρθὰ κρίνειν οὐ μὴ δύνωνται πάντας (edd. non habent) τοὺς ἀσθενεῖς: Οὐ μὴ δύνωνται ὀρθῶς διδάσκειν. ∆ότε (edd. δίδοτε) μέθην τοῖς ἐν λύπαις: Ὁ μεθυσθεὶς ἀπὸ τῆς πιότητος τοῦ οἴκου κυρίου ἐπιλανθάνεται τῶν ὀδυνῶν. ∆ιάκρινε δὲ πένητα καὶ ἀσθενῆ: Πένητα λέγει τὸν ἐστερημένον τῆς γνώσεως, ἀσθενῆ δὲ τὸν ἀκάθαρτον. ∆όξα θεοῦ κρύπτει λόγον: Τὸν ἔχοντα τὴν δόξαν τοῦ θεοῦ δόξαν εἶπεν θεοῦ, καὶ τὸν ἔχοντα τὴν δόξαν τοῦ ἐπουρανίου βασιλέως δόξαν βασιλέως ὠνόμασεν· οὗτοι γὰρ κρύπτουσι τὸν τοῦ θεοῦ λόγον ἐν ἑαυτοῖς, ὅπως ἂν μὴ ἁμάρτωσι, καὶ τιμῶσι τὰ προστάγματα δι' ὧν ποιοῦσιν αὐτά. πολλάκις δὲ τοῦτο παρεσημειωσάμεθα, ὅτι ἀπὸ τῶν ἀρετῶν ὀνομάζονται καὶ τῶν κακιῶν οἱ ἔχοντες τὰς ἀρετὰς καὶ τὰς κακίας· οὕτω ∆ίκαιος κύριος καὶ δικαιοσύνας ἠγάπησεν, ἀντὶ τοῦ δικαίους· καὶ Φόβος κυρίου μισεῖ ἀδικίαν ὕβριν τε καὶ ὑπερηφανίαν, τοῦτ' ἔστιν ἄδικον καὶ ὑβριστὴν καὶ ὑπερήφανον. καὶ ἐνταῦθα δὲ τὸν ἔχοντα τὴν τοῦ θεοῦ δόξαν καὶ τὸν ἔχοντα 113 τὴν δόξαν τοῦ βασιλέως δόξαν θεοῦ καὶ δόξαν βασιλέως ὠνόμασεν. ἢ τάχα δόξαν θεοῦ λέγει τὸν δοξάζοντα τὸν θεόν, καὶ δόξαν βασιλέως τὸν δοξάζοντα τὸν βασιλέα, ἵν' ᾖ τοιοῦτον τὸ λεγόμενον· ὁ δοξάζων τὸν θεὸν κρύπτει τὸν λόγον αὐτοῦ, καὶ ὁ δοξάζων τὸν βασιλέα τιμᾷ τὰ προστάγματα αὐτοῦ· ὁ γὰρ ἀτιμάζων αὐτόν, διὰ τῆς παραβάσεως τοῦ νόμου ἀτιμάζει αὐτόν. Κτεῖνε ἀσεβεῖς ἐκ προσώπου βασιλέως, καὶ κατορθώσει ἐν δικαιοσύνῃ ὁ θρόνος αὐτοῦ: Ὁ λόγῳ πνευματικῷ τὸν παλαιὸν ἄνθρωπον ἀποκτένων, τὸν φθειρόμενον κατὰ τὰς ἐπιθυμίας τῆς ἀπάτης, κατορθοῖ ἐν δικαιοσύνῃ τὸν ἑαυτοῦ νοῦν, ὅστις λέγεται εἶναι θρόνος θεοῦ· οὐδαμοῦ γὰρ πέφυκεν ἀλλαχοῦ καθέζεσθαι σοφία καὶ γνῶσις καὶ δικαιοσύνη, εἰ μὴ ἐν φύσει λογικῇ· ταῦτα δὲ πάντα ἐστὶν ὁ Χριστός. Μηδὲ ἐν τόποις δυναστῶν ὑφίστασο: Μὴ εἴπῃς Ἐπάνω τῶν ἄστρων θήσομαι τὸν θρόνον μου, ἔσομαι ὅμοιος τῷ ὑψίστῳ· κρεῖσσον γὰρ τὸ ῥηθῆναι περὶ σοῦ τὸ ∆ιὸ καὶ ὁ θεὸς αὐτὸν ὑπερύψωσεν, καὶ ἐχαρίσατο αὐτῷ ὄνομα τὸ ὑπὲρ πᾶν ὄνομα. Μὴ πρόπιπτε (edd. πρόσπιπτε) εἰς μάχην ταχύ: ∆ιὰ τῆς μάχης τὴν κακίαν ἠνίξατο. Ἡνίκα δ' ἂν ὀνειδίζει (edd. σε ὀνειδίσῃ) ὁ σὸς φίλος, ἀναχώρει εἰς τὰ 'πίσω, μὴ καταφρόνει: Καὶ ὁ σωτὴρ ἐν τοῖς εὐαγγελίοις ὀνειδίζει ταῖς πόλεσιν, ἐν αἷς αἱ πλεῖσται αὐτοῦ δυνάμεις γεγόνασιν, ὅτι οὐ μετενόησαν, Οὐαί σοι Χωραζίν, Οὐαί σοι λέγων Βητσαϊδά (ita cod.) Χάρις καὶ φιλία ἐλευθεροῖ, ἃς τήρησον σεαυτῷ, ἵνα μὴ ἐπονείδιστος γένῃ: Πυκνότερον ὁ Σολομὼν