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is laughed at and is not terrified “And at him, says David, they will laugh and they will say: behold, a man who did not make God his helper.” 362 29, 10 Men who share in blood will seek a holy one; but the upright will seek his soul. This one seeks the soul of a righteous man, the one wishing to understand the things she has understood. 363 29, 11 A fool brings forth all his anger; but a wise man stores it up in part. This one stores up his anger in part, that is, the one being angered at just matters or the one who through long-suffering consumes his anger in part. And to the more simple the former must be said, but to the more earnest the latter. 364 29, 18 There will not be an interpreter for a lawless nation; but he who keeps the law is blessed. For those who have kept the law there will be an interpreter; but for those who have transgressed the law there will not be an interpreter, but there will be a punisher, since not a word, but a rod is given to a lawless nation. 365 29, 19 A stubborn servant will not be disciplined by words; for even if he understands, he will not obey. That no one is stubborn by nature, the phrase “for even if he understands, he will not obey” shows; for one who is stubborn by nature would never understand anything correctly. And I say this on account of Pharaoh, who was hardened against Israel and was disciplined not by words, but by scourges. 366 29, 21 He who lives luxuriously from a child, will be a servant; and at the last he will be grieved in himself. If living luxuriously causes one to sin, “and everyone who commits sin is a slave of sin,” then everyone who lives luxuriously is a slave of sin. 367 29, 23 Insolence humbles a man; but the Lord supports the humble-minded with glory. Now he calls wickedness the insolence of a rational soul. 368 29, 24.1 He who is a partner with a thief hates his own soul. “The thief, he says, does not come except to steal and kill and destroy.” 369 29, 24.2 But if, having heard an oath being proposed, they do not report it, 29, 25.1 having feared and been ashamed of men, they will be tripped up. He called the law an oath; for just as the oath places God in the soul, so also the law brings God into the soul; and in the way that, again, perjury removes God from the soul, so also lawlessness casts God out from it. If therefore, he says, having heard the law when it is set forth, they do not confess their sins, “having feared and been ashamed of men, they will be tripped up.” So also says David: “I have sworn and I am determined to keep the judgments of your righteousness.” And again Solomon says: “He who covers up his own impiety will not prosper; but he who explains and reproves will be loved.” And David: “I said, he says, I will confess against myself my iniquity to the Lord and you forgave the impiety of my heart”; and “Declare you first your iniquities.” 370 29, 26 Many serve the faces of rulers; but from the Lord comes justice for a man. In acting rightly we serve the angels; for they are our leaders who received us from the beginning, “when the most High divided the nations” and “he set the boundaries of the nations according to the number of his angels.” But justice from the judgment will be ours from the Lord on that day when he will judge the inhabited world in righteousness, if indeed the Father has given all judgment to the Son.

371 31, 10.1 Who will find a courageous woman? Courage is the best state of a rational

soul, by which it has prevailed over its opposing enemies. 372 '31, 11.2 Such a one will not lack fine spoils. Having conquered the opposing power, we despoil it, learning the reasonings concerning it. 373 '31, 13 Spinning wool and flax, she made it useful with her hands. The soul spins wool and flax, exercising the reasonings concerning animate and inanimate things or examining the reasonings concerning practical and natural philosophy. And someone said that the soul spins wool and flax, the contemplation concerning bodies and incorporeal things, drawing it to herself through practice. 374 '31, 15.1-2 and she rises from the nights and gave food to the household. The one from the night

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καταγελᾶται καὶ οὐ καταπτήσσει «Καὶ ἐπ' αὐτόν, φησὶν ὁ ∆αυίδ, γελάσονται καὶ ἐροῦσιν· ἰδοὺ ἄνθρωπος ὃς οὐκ ἔθετο τὸν θεὸν βοηθὸν αὐτοῦ.» 362 29, 10 ἄνδρες αἱμάτων μέτοχοι ζητήσουσιν ὅσιον· οἱ δὲ εὐθεῖς ἐκζητήσουσιν ψυχὴν αὐτοῦ Οὗτος ἐκζητεῖ ψυχὴν δικαίου ὁ τὰ αὐτῇ νενοημένα νοῆσαι βουλόμενος. 363 29, 11 ὅλον τὸν θυμὸν αὐτοῦ ἐκφέρει ἄφρων· σοφὸς δὲ ταμιεύεται κατὰ μέροσ Οὗτος ταμιεύεται τὸν θυμὸν κατὰ μέρος ἤτοι ὁ ἐπὶ τοῖς δικαίοις ὀργιζόμενος πράγμασιν ἢ ὁ διὰ τῆς μακρο-θυμίας καταναλίσκων τὸν θυμὸν κατὰ μέρος. Καὶ πρὸς μὲν τοὺς ἁπλουστέρους λεκτέον τὸ πρότερον, πρὸς δὲ τοὺς σπουδαίους τὸ δεύτερον. 364 29, 18 οὐ μὴ ὑπάρξῃ ἐξηγητὴς ἔθνει παρανόμῳ· ὁ δὲ φυλάσσων τὸν νόμον μακαριστόσ Τοῖς μὲν φυλάξασι τὸν νόμον ὑπάρξει ἐξηγητής· τοῖς δὲ παρανομήσασιν ἐξηγητὴς μὲν οὐχ ὑπάρξει, κολαστὴς δὲ ὑπάρξει, εἴπερ οὐ λόγος, ἀλλὰ ῥάβδος παρανόμῳ δίδοται ἔθνει. 365 29, 19 λόγοις οὐ παιδευθήσεται οἰκέτης σκληρός· ἐὰν γὰρ καὶ νοήσῃ, οὐχ ὑπακούσεται Ὅτι οὐδεὶς κατὰ φύσιν σκληρός, παρίστησι τὸ «ἐὰν γὰρ καὶ νοήσῃ, οὐχ ὑπακούσεται»· ὁ γὰρ κατὰ φύσιν σκληρὸς οὐκ ἂν ὀρθόν τι νοήσοι ποτέ. Τοῦτο δὲ λέγω διὰ τὸν Φαραὼ σκληρυνθέντα ἐπὶ τὸν Ἰσραὴλ καὶ μὴ λόγοις, ἀλλὰ μάστιξι παιδευθέντα. 366 29, 21 ὃς κατασπαταλᾷ ἐκ παιδός, οἰκέτης ἔσται· ἔσχατον δὲ ὀδυνηθήσεται ἐφ' ἑαυτῷ Εἰ τὸ σπαταλᾶν ἁμαρτάνειν ποιεῖ, «πᾶς δὲ ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστι τῆς ἁμαρτίας», πᾶς ἄρα ὁ σπαταλῶν δοῦλός ἐστι τῆς ἁμαρτίας. 367 29, 23 ὕβρις ἄνδρα ταπεινοῖ· τοὺς δὲ ταπεινόφρονας ἐρείδει δόξῃ κύριοσ Νῦν τὴν κακίαν ὕβριν ψυχῆς λογικῆς ὀνομάζει. 368 29, 24.1 ὃς μερίζεται κλέπτῃ μισεῖ τὴν ἑαυτοῦ ψυχήν «Ὁ κλέπτης, φησίν, οὐκ ἔρχεται εἰ μὴ ἵνα κλέψῃ καὶ θύσῃ καὶ ἀπολέσῃ.» 369 29, 24.2 ἐὰν δὲ ὅρκου προτεθέντος ἀκούσαντες μὴ ἀναγγείλωσιν, 29, 25.1 φοβηθέντες καὶ αἰσχυνθέντες ἀνθρώπους ὑποσκελισθήσονται Ὅρκον εἶπε τὸν νόμον· ὥσπερ γὰρ ὁ ὅρκος τίθησι θεὸν ἐν ψυχῇ, οὕτω καὶ ὁ νόμος εἰσάγει θεὸν εἰς ψυχήν· καὶ ὃν τρόπον πάλιν ἀναιρεῖ ἡ ἐπιορκία θεὸν ἐκ ψυχῆς, οὕτω καὶ παρανομία ἐκβάλλει θεὸν ἀπ' αὐτῆς. Ἐὰν οὖν, φησίν, νόμου τεθέντος ἀκούσαντες μὴ ἐξαγορεύσωσιν ἑαυτῶν τὰς ἁμαρτίας, «φοβηθέντες καὶ αἰσχυνθέντες ἀνθρώπους ὑποσκε-λισθήσονται». Οὕτω φησὶ καὶ ὁ ∆αυίδ· «ὤμοσα καὶ ἔστησα τοῦ φυλάξασθαι τὰ κρίματα τῆς δικαιοσύνης σου.» Καὶ πάλιν ὁ Σολομών φησιν· «ὁ ἐπικαλύπτων ἀσέβειαν ἑαυτοῦ οὐκ εὐοδωθήσεται· ὁ δὲ ἐξηγούμενος καὶ ἐλέγχων ἀγαπηθήσεται.» Καὶ ὁ ∆αυίδ· «εἶπα, φησίν, ἐξαγορεύσω κατ' ἐμοῦ τὴν ἀνομίαν μου τῷ κυρίῳ καὶ σὺ ἀφῆκας τὴν ἀσέβειαν τῆς καρδίας μου»· καὶ «λέγε σὺ πρῶτος τὰς ἀνομίας σου.» 370 29, 26 πολλοὶ θεραπεύουσι πρόσωπα ἡγουμένων· παρὰ δὲ κυρίου γίνεται τὸ δίκαιον ἀνδρί Ἐν τῷ κατορθοῦν θεραπεύομεν τοὺς ἀγγέλους· αὐτοὶ γάρ εἰσιν οἱ ἡγούμενοι ἡμῶν ἀπ' ἀρχῆς λαβόντες ἡμᾶς, «ὅτε διεμέριζεν ἔθνη ὁ ὕψιστος» καὶ «ἔστησεν ὅρια ἐθνῶν κατὰ ἀριθμὸν ἀγγέλων αὐτοῦ». Τὸ δὲ ἐκ τῆς κρίσεως δίκαιον ὑπάρξει ἡμῖν παρὰ τοῦ κυρίου ἐν ἐκείνῃ τῇ ἡμέρᾳ ὅτε κρινεῖ τὴν οἰκουμένην ἐν δικαιοσύνῃ, εἴγε πᾶσαν τὴν κρίσιν ὁ πάτηρ δέδωκε τῷ υἱῷ.

371 31, 10.1 γυναῖκα ἀνδρείαν τίς εὑρήσει; Ἀνδρεία ἐστὶν ἕξις ἀρίστη λογικῆς

ψυχῆς, καθ' ἣν τῶν ἀντικειμένων αὐτῇ κεκράτηκεν ἐχθρῶν. 372 '31, 11.2 ἡ τοιαύτη καλῶν σκύλων οὐκ ἀπορήσει Νικήσαντες τὴν ἀντικειμένην δύναμιν σκυλεύομεν αὐτὴν τοὺς περὶ αὐτῆς λόγους μανθάνοντες. 373 '31, 13 μηρυομένη ἔρια καὶ λίνον ἐποίησεν εὔχρηστα ταῖσχερσὶν αὐτῆσ Μηρύεται ἔρια καὶ λίνον ψυχὴ τοὺς περὶ ἐμψύχων καὶ ἀψύχων λόγους γυμνάζουσα ἢ τοὺς περὶ πρακτικῆς καὶ φυσικῆς ἐξετάζουσα λόγους. Ἔλεγε δέ τις ὅτι μηρύεται ἔρια καὶ λίνον ψυχὴ τὴν περὶ σωμάτων καὶ ἀσωμάτων θεωρίαν διὰ τῆς πρακτικῆς ἕλκουσα πρὸς αὐτήν. 374 '31, 15.1-2 καὶ ἀνίσταται ἐκ νυκτῶν καὶ ἔδωκε βρώματα τῷ οἴκῳ Τὴν ἐκ νυκτὸς