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for "all things come into the bosom of the unrighteous." What he says is something like this: that when one touches his own evil things, he brings the harm and the blow against his own ruling faculty. 207 Again if the holy one says: "my prayer will be returned into my bosom," the zealous person, sending up a prayer to God, asks for those things which it is both advantageous for him to receive and fitting for God to give. And his prayer bends back into his own bosom, bringing what he requested. For he asks nothing more, not strength of body, not wealth, but that which improves the mind. If, then, he obtains what he asks, since the things given do not remain outside of him, but in his disposition and in his ruling faculty, his prayer returns into his bosom. Do not say: What has happened that the former days were good beyond these? "beyond these" is better not only when said, but also when considered; one beginning in virtue and "the light of knowledge" and to be illuminated by "the sun of righteousness" I always receive by the light; and like the zealous one, I strain "toward the prize of the upward call." He has left behind the things that are given, forgetting those things which he has passed by, so as no longer to turn back and return; "but stretching forward to the things that are ahead" he moves far from what he has left behind, the one who has begun to be enlightened by "the sun of righteousness" and is always receiving in addition to the light so as not to say that "the first days were good beyond these." And we say this readily, perhaps speaking truly; but in a way we accuse ourselves that before this we lived well and paid attention to ourselves; we feared God. May it not be so, he says, such a thing, since the following days must be enlightened. since; the one who does not know? this, that "what happened to me that the days before this were good" says this, being perplexed with himself. Because you did not ask about this in wisdom. In wisdom was the question: what, that I received this? I have become better than myself, I have received greater things instead of lesser. This, therefore, is praise, being the same as "I press on toward the goal for the prize of the upward call," in greater days in addition to the promises "you may be on a good land;" and "you shall be long-lived upon the earth." One must interpret these days thus: "this is your life and this is the length of your days: to love the Lord your God with all your heart and with all your strength 208 and with all your soul." This is the life, an age of days, the length. To the one being introduced he speaks thus. Good is wisdom with an inheritance and an advantage to those who see the sun. This he says, that if this has come about improving the soul, that which comes for the purpose of being wise, it is good, if it has the inheritance. And I say: "No one," it says, "says 'Jesus is Lord' except in the Holy Spirit," and yet many call him Lord, but not in deed, not truly. At any rate he says to them: "Why do you call me, 'Lord, Lord,' and not do what I say? Not everyone who says to me, 'Lord, Lord,' will enter into the kingdom of heaven, but the one who does the will of my Father who is in heaven." This, then, is the one who truly says "Jesus is Lord" by participation in the Holy Spirit. The one who has been made according to the Holy Spirit performs the wisdom of Jesus. And this one truly says "Jesus is Lord." Just as, therefore, "no one says 'Jesus is Lord' except in the Holy Spirit," so no one is good in wisdom who does not have its inheritance, who pursues it in a random way. For there are those who seem prudent as far as speaking, but not as far as acting. The wisdom with inheritance, then, is that which is practiced and brings the divine promise of existing for the wise one. and an advantage to those who see the sun. from ... sun ... inheritance. Something more comes to them who see the sun, this perceptible sun. They do not see the sun in the same way as other men, but "from its greatness and beauty" they receive an impression and knowledge and come from that knowledge again to understand who the sun of righteousness is. But it is possible also for those who see the sun itself, the sun of righteousness, to receive something more. And this is the same as wisdom, this

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ὅτι "εἰς κόλπ̣ον ἐπέρχεται πάντα τοῖς ἀδί κοις". ὃ λέγει, τοιοῦτόν ἐστιν· ὅτ̣ι κακῶν αὐτοῦ ἅπτεται, κατὰ τοῦ ἡγεμονικοῦ ἑαυτοῦ φέρει τὴν βλάβη̣ν καὶ τὴν πλ̣ηγήν. 207 πάλιν ἐὰν ὁ ἅγιος λέγῃ· "ἡ προσευχή μου εἰς κόλπον μου α᾿̣π̣οστραφή σετα̣ι̣", ὁ σπουδαῖος ἐκεῖνα αἰτεῖται εὐχη`̣ν̣ πρὸς θεὸν ἀναπέμπων, ἃ κ̣α̣ὶ α̣ὐτῷ συμφέρει λα̣βεῖν καὶ τῷ θεῷ πρέπει διδόναι. κα̣ὶ ἀνα̣κα´̣μ̣πτει ἡ προσευχὴ α̣υ᾿̣τοῦ εἰς τὸν̣ κόλπ̣ον αὐτοῦ φέρουσα, ἃ ᾐτήσατο. αἰτεῖται γ̣α`̣ρ οὐδὲν πλέον οὐκ ἰσχὺν σώματος, οὐ πλοῦτ̣ον, ἀλλὰ τὸν βελτιοῦντα τὸν νο̣ῦν. ε᾿̣ὰν̣ οὖν τύχῃ, ὧν αἰτεῖται, ἐπεὶ μὴ ἔξω αὐτοῦ μένει τὰ δοθέν τα, ἀλλ' ἐν τῇ δ̣ι̣α̣θέσει αὐτοῦ καὶ ἐν τῷ ἡγεμονικῷ, ἡ προσ̣ευχὴ αὐ τοῦ εἰς τὸν κόλπον αὐτοῦ ἐπ̣ι̣στρέφε̣τα̣ι̣. μὴ εἴπῃς· τί ἐγένετο ὅτι αἱ ἡμέρα̣ι̣ α̣ι῾̣ πρότεραι ἦσαν ἀγαθαὶ ὑπὲρ ταύτας; ὑπὲρ ταύτας κρεῖσσον τοῦτό ἐστιν οὐ μ̣ο´̣νον λεγόμενον, ἀλλὰ καὶ λο γιζόμενον· ο῾̣ ἀρχο´̣μενος ἀρετῆς καὶ "τοῦ φωτισμοῦ τ̣η῀̣ς γνώσεως" καὶ τοῦ λάμπεσθαι ὑπὸ του῀̣ "η῾̣λ̣ι´̣ου τῆς δικαιοσύνης" ἀεὶ παραλαμβα´̣ν̣ω τῷ φω τισ̣μῷ· καὶ ὥσπερ ὁ σπουδαῖος "εἰς τὸ τῆς ἄνω κλήσεως βραβεῖον" τε̣ίνω. τὰ διδόμενα καταλέλοι̣π̣ε̣ν̣ ἐπιλαν̣θανόμενος ἐκείνων ὧν παρ ελ̣ήλυθεν τῷ μηκέτι ἀνακάμπτε̣ι̣ν καὶ ἀναστρέφειν· "τοῖς δὲ ἔμπροσ̣θ̣ε̣ν ἐπεκτεινόμενος" μακρύνεται ὡ῀̣ν κατα̣λ̣ε´̣λοιπεν ὁ ἀρξάμενος φ̣ω̣τίζεσθαι ὑπὸ "τοῦ ἡλίου τῆς δικαιοσύνης" καὶ ἀεὶ π̣ρ̣ο̣ς̣λαμβάνων τῷ φωτισμῷ ὡς μ̣η`̣ εἰπει῀̣ν ὅτι "αἱ πρῶται ἡμέραι ἦσαν α᾿̣γαθ̣αὶ ὑπὲρ ταύτας". καὶ προ χείρως αὐτὸ λέγομεν, τάχα δὲ ἀληθεύοντες̣· τρόπον δέ τινα κατηγοροῦμεν ἑαυτῶν ὅτι πρὸ τούτου εὖ διήγουμεν κ̣α̣ι`̣ προσ̣είχαμεν ἑαυτοῖς· τὸν θεὸν ἐφοβούμεθα. μὴ γένοιτο, λέγει, τοιοῦτόν τι, ἐπεὶ φωτιστέον τὰς μετὰ ἡμέρας. ἐπερ· ὁ μὴ εἰδώς; τοῦτο ὅτι "τί μοι ἐγένετο̣ ὅτι α̣ι῾̣ πρὸ τούτου μὲν ἡμέραι ἀγαθαὶ ἦσαν" ἐπαπορῶν πρὸς ἑαυτὸν τοῦτο λέγει. ὅτι οὐκ ἐν σοφίᾳ ἐπερωτήσας περὶ τούτου. ἐν σοφίᾳ ἦν ἐπερώτησις· τί, ὅτι προσέλαβον τοῦτο; κρείττων ἐμαυ τοῦ γέγονα, ἔλαβον ἀντὶ ἐλατ̣τ̣όνω̣ν μείζω. τοῦτο οὖν ἔπαινός ἐστιν ταὐτὸν ὂν τῷ "κατὰ σκοπὸν διώκ̣ω̣ εἰς τ̣ὸ β̣ραβεῖον τῆς ἄνω κλήσεως", ἐν μείζοσιν ἡμέραις πρὸς ταῖς ἐπαγγελίαις "ἐπ̣ι`̣ γ̣η῀̣ς̣ α᾿̣γαθῆς γέ νῃται"· καὶ μακροχρόνιος ἔσῃ ἐπὶ τῆς γῆς". ἑρμηνεῦσαι δεῖ οὕτως τὰς ἡμέρας ταύτας· "αὕτη ἡ ζωή σου κ̣αὶ α̣ὕτη ἡ μακρότης τῶν ἡμερ̣ῶν σου· ἀγαπᾶν κύριον τὸν θεόν σου ἐξ ὅλης καρδίας̣ σου καὶ ἐξ ὅλης δυνάμεως 208 σου καὶ ἐξ ὅλης ψυχῆς̣". αὕτη ἐστὶν ἡ ζωὴ αἰὼν ἡμερῶν, ἡ μακρότης. τῷ εἰσαγομένῳ ὧδε λέγει. ἀγ̣αθὴ σοφία μετὰ κληροδοσίας καὶ περισσεία τοῖς θε ωροῦσιν τὸν ἥλιον. τοῦτο λέγει ὅτ̣ι, εἰ γέγονεν αὕτη βελτιοῦσα τὴν ψυχήν, ἡ εἰς τὸ σοφὸν εἶναι ἐπερχομε´̣ν̣η, ἀγαθή ἐστιν, ἐὰν ἔχῃ τὴν κληροδοσίαν. καὶ λέγω· "οὐδείς, φησίν, λέγει κύριον Ἰησοῦν εἰ μὴ ἐν πνεύματι̣ ἁγίῳ", καίτοι πολλοὶ λε´̣γ̣ουσιν αὐτὸν κύριον, ἀλλ' οὐ πραγματικῶς, οὐκ ἀλ̣η θ̣ω῀̣ς. λέγει γοῦν πρὸς αὐτούς· "τί με λέγετε κύριε, κύριε, καὶ οὐ ποιεῖτε ἃ λέγω; οὐ π̣ᾶς ὁ λέγων με κύριε, κύριε εἰσελεύσεται εἰς τὴν βασιλεί αν τῶν οὐρανῶν, ἀλλ' ὁ ποιῶν τὸ θέλημα τοῦ πατρός μου τοῦ ἐν τοῖς οὐ ρανοῖς". οὗτος οὖν ἐστιν ὁ ἀληθῶς λ̣έγων κύριον Ἰησοῦν μετουσίᾳ τοῦ ἁγίου πνεύματος. ὁ κατὰ πνεῦμα ἅγιον πεποιωμένος σοφία̣ν̣ Ἰησοῦ ποιεῖ. καὶ οὗτος ἀληθῶς λέγει κύριον Ἰησοῦν. ὥσπερ οὖν "οὐδεὶς λέγει κύριον Ἰησοῦν εἰ μὴ ε᾿̣ν πνεύματι ἁγίῳ", οὕτως οὐδείς ἐστιν ἀγα θὸς ἐν σοφίᾳ μὴ ἔχων αὐτῆς τὴν κληροδοσίαν, ὁ ὡς ἔτυχεν αὐτὴν μετ ερχόμενος. εἰσὶν γὰρ τῷ δοκεῖν φρόνιμοι μέχρι τοῦ εἰπεῖν, οὐ μέχρι τοῦ πρᾶξαι. ἡ μετὰ κληροδοσίας σοφία οὐ῀̣ν̣ ἐστιν ἡ ποι̣ο̣υ̣μένη̣ κα̣ι`̣ η῾̣ φέρουσα τὴν ἐπαγγελίαν τὴν θ̣ε̣ι´̣αν τοῦ ὑπαρχ̣θ̣ῆναι τῷ σ̣οφῷ. καὶ περισσεία τοῖς θεωροῦσιν τὸν ἥλιον. ε᾿̣κ̣ ······· ηλ̣···ο̣υ̣···· κ̣ληροδοσίαν. περισσόν τι γίνεται αὐτοῖς θεωροῦσιν τὸν ἥλιον, τοῦτον τὸν αἰσθητὸν ἥλιον. οὐχ οὕτως ὁρῶσιν τὸν ἥλιον ὡς οἱ ἄλλοι ἄνθρωποι, ἀλλὰ "ἐκ μεγέθο̣υς̣̣ καὶ καλλ̣ο̣ν̣η῀̣ς̣" φαντα σίαν λαμβάνουσιν καὶ γνῶσιν καὶ γίνονται ἐκ τῆς γνώσεως π̣α´̣λ̣ιν ε̣ἰς τὸ συνιέναι, τίς ὁ τῆς δικαιοσύνης ἡ´̣λ̣ιός ἐστιν. δυνατο`̣ν δὲ καὶ τοῖς θε ωροῦσιν τὸν ἥλιον αὐτὸν τὸν τῆς δικαιοσύνης λαβεῖν τι πλέον. ταὐτὸν δέ ἐστιν̣ τῇ σ̣οφίᾳ οὗτος ὁ