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again, intelligible things. For the "flocks" gathered from the "sheep who hear his voice" which are shepherded by him, the "wise man," are "flocks." and again let that one who acquires be zealous ...... Paul ..... signifying ..... said well: "Is it for oxen that God is concerned? Or does he speak entirely for our sake?" he who understands the apostles has "herds of oxen"; he who understands Christ's "sheep" that receive help from "his voice" has herds of oxen, "flocks." For... what, according to anagogy? Those thoughts which do something agricultural, which cleave the earth, which water it, which tread upon the produce that comes from agricultural diligence, are "oxen." But as many as have stability and meekness, but not with reason, these are "sheep," "hearing" only the "voice" of Jesus; they only "hear" the scriptures literally, not anagogically; you know that the human "voice" has two aspects; it has the audible and the signifying. Insofar as it is audible and composed of syllables, it is "voice"; but insofar as it signifies something and we receive the signified things intellectually, then it is reason (logos). For this reason, then, we said that John was the "voice of one crying" "in the wilderness." And John was taken by us anagogically as "voice," the letter of the old scriptures. For their meaning is the "crying" reason (logos). Therefore the "voice" always runs before the reason (logos). Therefore of those who serve and contribute to my needs, the rational ones are "male servants" and "female servants," but the "sheep" and "oxen" are the more irrational movements, but led with reason (logos). 39 2,7de above all who were before me in Jerusalem. As to the literal meaning, he says this: "above all the" rulers "in Jerusalem" I was also wealthy in these things, in having "oxen and flocks." But as to the meaning, thus: "all" who live according to virtue are citizens of "Jerusalem." And since even among these there is a difference—for some are greater, others less, and some are growing much, while others have already grown—, for this reason this one who says these things, the perfect "wise man," who is attested that "he became wiser than all and no one has become like him," has the aforementioned possessions "above" the others who reigned "in Jerusalem." For, according to the "wise man," was there no one wiser than he? And hear this too, that before the end some are more so than others in some respect, not in all respects. One physician is sometimes said to be more so than another physician only with respect to surgery, and another than another with respect to dietetics. Therefore if Daniel was more so with respect to matters of other wisdom, he was not in every way more so than Solomon; "the Lord gave wisdom to Solomon above all," it says. But as to the meaning ... of the saints are the "gifts" of the "spirit"; one is more knowledgeable than another in some respect, and another than another has "faith" that can do "all things," of which the "works are great," and another than another has "governance"; 2,8ab I gathered for myself also silver and also gold and the special treasures of kings and of the provinces. Again the literal meaning is clear: having abounded in the more precious parts of wealth—for "gold" and "silver" are precious parts—he also had subject "kings." For this reason he says "and the special treasures of kings." But as to the meaning we say this: in many places of the divine teachings the mind and intelligible things are revealed through "gold," but the spoken word and its virtue through "silver"; "The tongue of the righteous is refined silver," that is, his spoken word and those whom, as if speaking, he instructs through the spoken word; so also "the oracles of the Lord are pure oracles, silver refined as a trial for the earth." But the mind is "gold." When, then, it says that "you shall make it according to the pattern shown to you on the mountain," then

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πάλιν νοητά. τὰ γὰρ συναγόμενα "ποίμνια" ἐκ τῶν "προβάτων τῶν ἀκουόντων τῆς φωνῆς αὐτοῦ" τῶν ποιμαινομένων ὑπ̣' α̣ὐ̣τ̣οῦ τοῦ̣ "σοφοῦ" εἰσιν "ποίμνια". καὶ ὁ κτώμενος πάλιν ἐκεῖν̣ος σπουδάζῃ ······ Πα̣ῦλος ·····ε̣· ········ν α·λ̣ω̣ν σημαίνων ευ̣λεγεν· "μὴ τῶν βοῶν μέλει τῷ θεῷ; η πάντως περὶ ἡμῶν λέγει;" ευ̣χει "βουκόλια" ὁ νοῶν τοὺς ἀποστόλους· ὁ νοῶν τὰ τοῦ Χ̣ριστοῦ "πρόβατα" τὰ τῆς "φωνῆς αὐτοῦ" ἀντίλημψιν δεχό μενα ευ̣χει βουκολια "ποίμνια". ἐπερ· ···ν κατ' ἀναγωγὴν τί; αἱ νοήσεις ἐκεῖναι αἱ γεωργικόν τι ποιοῦσαι, αἱ σχίζου σαι τὴν γῆν, αἱ ἀρδεύουσαι, αἱ πατοῦσαι τὰ γενήματα τὰ γενάμενα ἐκ τῆς σπουδῆς τῆς γεωργικῆς "βόες" εἰσίν. οσοι δὲ εὐστάθειαν ευ̣χουσιν καὶ πραότητα, οὐ̣ σὺν λόγῳ δέ, ουτοι "πρόβατά" εἰσιν μόνης "φωνῆς" ̓Ιησοῦ "ἀκούοντες"· μόνον "ἀκούουσιν" τῶν γραφῶν. κατὰ ῥητόν, οὐκ ἀνηγμένως· οιδας οτι καὶ ἡ ἀνθρωπίνη "φωνὴ" δύο ευ̣χει· ευ̣χει τὸ ἀκουστὸν καὶ τὸ σημαίνειν. ῃ ἀκουστή ἐστιν καὶ ἐκ συλλαβῶν σύνκειται, "φωνή" ἐστιν· ῃ δὲ σημαίνει τινὰ καὶ ἐκλαμβάνομεν τὰ σημαινόμενα διανοητικῶς, τότε λόγος ἐστίν. διὰ τοῦτο γοῦν ἐλέγομεν καὶ τὸν ̓Ιωάννην "φωνὴν̣ βοῶντος" ειναι "ἐν τῇ ἐρήμῳ". ἐ λαμβάνετο δὲ ἡμῖν ὁ ̓Ιωάννης κατὰ ἀναγωγὴν "φωνὴ" η λέξις τῶν γραφῶν τῶν παλαιῶν. ἡ γὰρ διάνοια αὐτῶν ὁ "βοῶν" λόγος ἐστίν. προτρέχει ουν ἡ "φωνὴ" ἀεὶ τοῦ λόγου. τῶν ὑπηρετούντων ουν καὶ εἰς τὰς χρείας τὰς ἐμὰς συντελούντων οἱ μὲν λογικοί εἰσιν "δοῦλοι" καὶ "δοῦλαι", τὰ δὲ "πρόβατα" καὶ "βόες" τὰ ἀλογώτερα κινήματα, σὺν λόγῳ δὲ ἀγόμενα. 39 2,7de ὑπὲρ πάντας τοὺς γεναμένους ευ̣ν προσθέν μου ἐν ̓Ιερουσαλήμ. ὡς πρὸς τὸ ῥητὸν τοῦτο λέγει· "ὑπὲρ πάντας τοὺς" αρχοντας "ἐν τῇ ̓Ιερουσαλὴμ" ἐγὼ καὶ ἐν τούτοις ευυ̣πορος ημην ἐν τῷ ευ̣χειν "βοῦς καὶ ποίμνια". πρὸς δὲ διάνοιαν ουτως· "πάντες" οἱ κατὰ ἀρετὴν βιοῦν τες πολῖται τ̣ῆς " ̓Ιερουσαλήμ" εἰσιν. καὶ ἐπεὶ καὶ ἐν τού τοις διαφορά ἐστιν-οἱ μὲν γ̣ὰρ μείζους, οἱ δὲ ἐλάτ το̣υς καὶ οἱ μὲν αὐξάνοντες ἐπὶ πολὺ, οἱ δὲ ηδη ηὐξηκότες-, διὰ τοῦτο ουτος ὁ ταῦτα λέγων ὁ τέλειος "σοφός", ὁ μαρτυρούμενος οτι "πάντων σοφώτερος γέγονεν καὶ οὐδ εὶς γέγονεν κατ' αὐτόν", ευ̣χει τὰς κτήσεις τὰς εἰρημένας "ὑπὲρ" τοὺς αυ̣λλους τοὺς "ἐν τῇ ̓Ιερουσαλὴμ" βασιλεύ σαντας. ἐπερ· κατὰ τὸν "σοφὸν" οὐκ ην αὐτοῦ σοφώτερος; καὶ τοῦτο δ̣ὲ αυ̣κουε οτι πρὸ τοῦ̣ τέλου̣ς αυ̣λλοι αυ̣λλων μᾶλλόν εἰσιν κατά τι, οὐ κατὰ πάντα. ἰατρὸς ἰατροῦ λέ γεται μᾶλλον ἐ̣νίοτ̣ε κατὰ τὸ χειρουργικὸν μόνον, καὶ ε τερος ἑτέρου κατὰ τὸ διαιτητικόν. ἐὰν ουν ὁ ∆ανιὴλ̣ ἐ̣πὶ τὰ τῆς αλλης σοφίας μᾶλλον ην, οὐ πάντως κατὰ πάντα μᾶλλον ην τοῦ Σολομῶνος· "ευ̣δωκεν κύριος φρόνησιν τῷ Σολομὼν ὑπὲρ πάντας", λέγει. πρὸς δὲ διάνοιαν ····λ̣···ς τῶν ἁγίων τ̣ὰ̣ "χαρίσμα τα" τοῦ "πνεύματός" ἐστιν· αυ̣λλος αυ̣λλου κ̣ατά τι̣ γ̣νωσ τικώτ̣ε̣ρ̣ό̣ς̣ ἐ̣σ̣τιν καὶ ετερος ἑτέρου "π̣ίστι̣ν" ευ̣χει τὴν "πάν τα" δυναμένην, ηη̣ς̣ τ̣ὰ "ευ̣̣ργ̣α̣ μεγάλα" ἐστίν, κ̣α̣ὶ αυ̣λ λος αυ̣λλου "κυβέρνησιν" ευ̣χει· 2,8ab συνήγαγόν μοι καί γε ἀργύριον καί γε χρυσίον καὶ περιουσιασμοὺς βα σιλέων καὶ τῶν χωρῶν. πάλιν τὸ τοῦ ῥητοῦ φανερόν· ἐκ τῶν τιμιωτέρων μερῶν τοῦ πλούτου πλεονάσας-τίμια γὰρ μέρη εἰσὶν "χρυσὸς" καὶ "αυ̣ργυρος"-καὶ ἐπιτελεῖς ειχεν "βασιλεῖς". διὰ τοῦτο λέγει "καὶ περιουσιασμοὺς βασιλέων". πρὸς διάνοιαν δὲ τοῦτο λέγομεν· πολλαχοῦ τῶν θείων παιδευμάτων ὁ νοῦς καὶ τὰ νοητὰ διὰ τοῦ "χρυσοῦ" φανεροῦται, ὁ δὲ προφορικὸς λόγος καὶ ἡ ἀρετὴ αὐτοῦ διὰ τοῦ "ἀρ γύρου"· "αυ̣ργυρος πεπυρωμένος γλῶσσα δικαίου", τουτέστιν ὁ προφορικὸς αὐτοῦ λόγος καὶ α διὰ τοῦ προφορικοῦ λόγου ως περ ὁμιλῶν παιδεύει· ουτω καὶ "τὰ λόγια κυρίου λόγια ἁγνά, ἀργύριον πεπυρωμένον δοκίμιον τῇ γῇ". ὁ δὲ νοῦς "χρυσός" ἐστιν. οταν γοῦν λέγῃ οτι "κατὰ τὸν τύπον τὸν δειχθέν τα σοι ποιήσεις ἐν τῷ ου̣ρει", ειτα