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"He makes" a certain golden "lampstand," a spiritual one perhaps. And "if you sleep in the midst of the lots, the wings of a dove covered with silver, and her pinions with the paleness of gold"; he who "sleeps in the midst of the lots," of the two testaments, acquires the "wings" of the spirit. And since the "gifts" of the "spirit" are also shown forth from the scriptures, these "wings" are "covered with silver." And after the "pinions" and the "wings," "paleness of gold" is found. The mind is "gold." After the "doves" adorned with "silver" he also said "paleness." "Paleness" in a plant is a sign of life. Since, therefore, the mind is both understanding and "gold"—"gold" is revealed to be "approved" in its superiority to "silver"; for "paleness" testifies to its being quickened. We speak, therefore, with a view to the allegorical meaning. We say that he who is filled with "gold"—that is, mind—and has "silver"—the divine "oracles of the Lord"—is also able to have many subject "kings." For this reason, therefore, our "wise men," when they also had more of other things, had more than the others. For instance, "Moses," having been "educated in all the wisdom of the Egyptians," had something more than the other Hebrews, having the "special possession of kings and of the regions" of the introducers of the Egyptian wisdoms. Daniel again was instructed in "grammar, wisdom," magic, and other things, and had more than the others. For instance, it is said concerning great fallen powers: "Are you not wiser than Daniel?" Surely not. For if he was "the seal of resemblance" and "the crown of beauty" and "in paradise," if he "became like" him, "placed with the cherubim" and "clothed with every precious stone" ......... among "men" "wise;" "wiser." The "wise," therefore, have something more, when they also know "human things." And consider from history: it is written in scripture many times of various "plants" and "woods." And one of these has the history, but the one not knowing does not more fully understand these sayings than the one who has the history. There are "precious stones." And one knows them, but the other does not. If both are "wise" according to God, the one who also knows the nature of the "stones" does not have anything more. We learn, therefore, that the words of "men" are not to be entirely cast out. "The special possession of kings" is "gold," "silver," and "stones." But the aforesaid "planting," since it has "vineyards" and "paradises" and the other things that were divided there, belongs to the "regions." For a "region" is properly that which "sprouts" from the earth. For instance, the Savior also, speaking about grain, says: "Lift up your eyes and see that the regions are white." 2,8cde I made for myself male singers and female singers, and the delights of the sons of man, male and female cupbearers. 2,8cd I omitted nothing that contributes to the pleasure and gladness of "men." For as I spoke about many "plantings" and "shepherds" and "sheep" and the rest, he says that I also took the other things for enjoyment and pleasure and "I made male singers and female singers," I formed a choir of "singing" men and "singing" women and also "male and female cupbearers." These are "the delights" of "men," of "the sons of man," of "those" "sons" who are not "gods." For "he called them gods, to whom the word of God came." But these, being ones "who die like men," were eager to have things that move and arouse common and "human" enjoyment and pleasure. If, therefore, what is reported is according to Solomon, "he has made male singers and female singers." And there are praiseworthy "male singers and female singers" harmoniously and symphoniously. "Young men and maidens, old men with younger ones, let them praise the name of the Lord."

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"ποιεῖ" χρυσὴν "λυχνίαν" τινά, νοητὴν αυ̣ρα. καὶ "ἐὰν κοιμηθῆτε ἀνὰ μέσον τοῦ κλήρου, πτέρυγες περιστερᾶς περιηργυρωμέναι, καὶ τὰ μετά φρενα αὐτῆς ἐν χλωρότητι χρυσίου"· ὁ "κοιμώμενος ἀνὰ μέ σον τῶν κλήρων", τῶν δύο διαθηκῶν, "πτέρυγας" τὰς τοῦ πνεύματος κτᾶται. καὶ ἐπειδὴ καὶ τὰ "χαρίσματα" τοῦ "πνεύματος" ἐκ τῶν γραφῶν ἀναδείκνυται, "περιηργυρωμέναι" εἰ σὶν αυται αἱ "πτέρυγες". καὶ μετὰ τὰς "φρένας" καὶ τὰς 40 "πτέρυγας" "χλωρότης χρυσίου" εὑρίσκεται. ὁ νοῦς "χρυσίον" ἐστίν. μετὰ τὰς ἐξ "ἀργύρου" πεποικιλμένας "περιστερὰς" καὶ "χλωρότητα" ειπεν. ἡ "χλωρότης" ἐπὶ φυτοῦ σημεῖον ζωῆς ἐστιν. ἐπεὶ ουν ὁ νοῦς καὶ φρ̣ήν ἐστιν καὶ "χρυσίον"-, ὁ μὲν "χρυσὸς" πεφανέρωται "δόκιμος" ειναι ὑπεροχῇ τοῦ "ἀργυρίου"· ἡ γὰρ̣ "χλωρότης" μαρτυρεῖ αὐτῷ τὸ ζώπυρον ειναι. πρὸς τὴν ἀναγωγὴν ο̣υν̣ λέγομεν. λέγομεν οτι ὁ πε πληρωμένος "χρυσοῦ"-τουτέστιν νοῦ-καὶ ευ̣χων "ἀργύρια"- τὰ θεῖα τοῦ̣ "κυρίου λ̣όγια"-δύναται καὶ πολλ̣οὺ̣ς ὑπο̣τελεῖς ευ̣χειν "βασιλεῖς". διὰ τοῦτο ουν οἱ καθ' ἡμᾶς "σοφοί", οτε καὶ περὶ τὰ αυ̣λλα ευ̣σ̣χον πλ̣έον, πλέον τῶν αλλων ειχον. "Μωϋσῆς" γοῦν "παιδευθεὶς πάσῃ σοφίᾳ Αἰγυπτίω̣ν" πλέον τι ειχεν τῶν αλλων ̔Εβραίων ευ̣χων "περιουσιασ μὸν βασιλέων καὶ τῶν χωρῶν" τῶν εἰσηγητῶν τῶν Αἰγυπτίων σοφιῶν. ∆ανιὴλ πάλιν πεπαίδευτα̣ι "γραμματικήν, σοφίαν", μαγείαν, τὰ αυ̣λλα, καὶ πλέον ειχε τῶν αυ̣λλων. αὐτίκα γοῦν περὶ δυνάμεων μεγάλων ἐκπεσουσῶν λέγεται· "μὴ σὺ σοφώ τερος ει τοῦ ∆ανιήλ;" μὴ γάρ. εἰ γὰρ "ἀποσφράγισμα ὁμοιώσεως" ην καὶ "στέφανος κάλλους" καὶ "ἐν τῷ παραδεί σῳ", εἰ "ἐγένετο ομοιος" αὐτῷ "τεθεὶς μετὰ τῶν χερουβὶν" καὶ "πάντα λίθον χρηστὸν ἐ̣νδε̣δεμέ̣νος" ········ ····· ἐν "ἀ̣ν̣θρώπο̣ις" "σοφο·" "σοφώτερος". ευ̣χουσίν τι ουν πλέον οἱ "σοφο̣ί̣", οτ̣αν καὶ τὰ "ἀνθρώπινα" εἰδείησαν. καὶ ἐκ τῆς ἱστορί̣α̣ς̣ σκ̣ό̣πει· κεῖται ἐν τῇ γρ̣αφῇ πολλάκις διάφορα "φυτὰ" καὶ "ξύλα". καὶ ὁ μὲν τούτων ευ̣χει τὴν ἱστορίαν, ὁ δὲ ο̣ὐ̣ οὐ̣δ' ε̣ἰ̣δὼς πλειόνως νοεῖν τὰ ῥητὰ ταῦτα τὸν ευ̣χοντα τὴν ἱστορίαν. "λίθοι πολυτελεῖς" εἰσιν. καὶ ὁ μὲν αὐτοὺς οιδεν, ὁ δὲ οὐκ οιδεν. ἐὰν ἀμφότεροι κατὰ θεὸν "σοφοὶ" ωσιν, οὐκ εχει τι πλέον ὁ εἰδὼς καὶ τὴν φύσιν τῶν "λίθων". μανθάνομεν ουν οτι οὐκ ἐξ ολων ἐξωβλητά ἐστιν τὰ τῶν "ἀνθρώπων" λόγια. "περιουσιασμὸς βασιλέων" ἐστὶν "χρυσός", "αργυρος" καὶ "λίθοι". ἡ "φυτεία" δὲ ἡ προλεχθεῖσα, ἐπειδὴ "ἀμπελῶνας" καὶ "παραδείσους" καὶ τὰ αυ̣λλα δ̣ι̣αιρεθέντα ἐκεῖνα ευ̣χει, τῶν "χωρῶν" ἐστιν. κυρίως γὰρ "χώρα" ἐστὶν ἡ ἐκ τῆς γῆς "βλαστῶσα". αὐτίκα γοῦν καὶ ὁ σωτὴρ περὶ σίτου λέγων λέγει· "ἐπ άρατε τοὺς ὀφθαλμοὺς ὑμῶν καὶ θεάσασθε οτι λευκαί εἰσιν αἱ χῶραι". 2,8cde ἐποίησα μοι ᾳδοντας καὶ ᾀδούσας καὶ ἐντρυφήματα υἱῶν τοῦ ἀνθρώπου οἰνοχόους καὶ οἰνοχόας. 2,8cd οὐδὲν παρῆκα τῶν εἰς τέρψιν καὶ εὐφροσύνην "ἀνθρώπων" συντελούντων. ὡς γὰρ ειπον περὶ "φυτειῶν" πολ λῶν καὶ "ποιμένων" καὶ "προβάτων" καὶ τῶν λοιπῶν λέγει οτι καὶ τὰ αλλα πρὸς τέρψιν καὶ ἡδονὴν παρέλαβον καὶ "ἐποίησα ᾳδοντας καὶ ᾀδούσας", χορὸν συνεστησάμην ἐξ "ᾀδόντων" ἀνδρῶν 41 καὶ "ᾀδουσῶν" γυναικῶν καὶ ευ̣τι "οἰνοχόους καὶ οἰνοχόας". ταῦτα "ἐντρυφήματά" ἐστιν τῶν "ἀνθρώπων", τῶν "υἱῶν τοῦ ἀνθρώπου", "ἐκείνων" τῶν "υἱῶν" τῶν μὴ ου̣ντων "θεῶν". "ἐκείνους" γὰρ "θεοὺς ειπεν, πρὸς ους ὁ λόγος τοῦ θεοῦ ἐ γένετο". ουτοι δὲ "ὡς αυ̣νθρωποι ἀποθνῄσκοντες" οντες ου̣ντες τὰ κινοῦντα καὶ ἐγείροντα τέρψιν καὶ ἡδονὴν κοινὴν καὶ "ἀνθρωπίνην" ἐσπούδασαν ευ̣χειν. ἐὰν κατὰ τὸν Σολομῶνα ουν ῃ τὰ ἀπαγγελλόμενα, "ᾳδοντας καὶ ᾀδούσας πεποίηκεν". εἰσὶν δὲ ἐπαινετῶς "ᾳυ̣δοντες καὶ ᾳυ̣δουσαι" ἁρμονίως καὶ συμφώνως. "νεανίσκοι καὶ παρθένοι, πρεσβύτεροι μετὰ νεωτέρων αἰνεσάτωσαν τὸ ου̣νομα κυρίου".