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of the splendor of divine wisdom; but he who is not wise, but is shameless in his countenance, that is, offering contentious words, is hated when he is refuted. "Keep the king's mouth, and do not be hasty concerning the word of God's oath; but you shall go from his presence." (But other books have, to go.) It is good to be subject even to the earthly king; but Scripture exhorts us to keep the mouth of the King of all, God, that is, to be silent about His mysteries, and not to bring them forth to the unworthy; and also to keep His commandments. It is good also to be on guard, and not to swear by God, nor to be eager to go outside the divine presence, but to do all things as if God were watching. But according to the other reading, read it thus: "And concerning the word of God's oath do not be hasty," instead of, Do not run to oaths, but also from its presence, that is of the oath, you shall go, 93.576 that is, go, that is, flee, do not endure to swear. "Do not stand in an evil matter, for whatever he wishes, he will do. As a king who has authority speaks, who will say to him, What have you done?" In general, it is good not to be held by any evil prejudice, nor to persist in things that are in any way base, whether spoken or believed; but since the following passage mentions commandments, you will understand it thus: Since the King of all, God, who has authority over all things, has legislated, and it is not possible to speak against Him, do not stand scrutinizing the commandments, why He legislated this, and not that; for this is wickedness; but rather with fear and faith fulfill what has been commanded. "He who keeps the commandment will not know an evil word." And, "The heart of a wise man knows a time of judgment, for to every matter there is a time and a judgment." He who keeps the divine commandment, he says, will not know an evil word, instead of, he will not do an evil thing. For knowledge is twofold: the one in mere... Eve his wife; for he did not not-know her before; but when he approached her, then it is said that he knew her in fact. According to knowledge in deed, therefore, he who keeps the commandment does not know evil, instead of, he does not do it. But according to mere perception, he who knows what is good, knows what is base; and conversely, he who knows what is base, also knows what is good. (For of opposites there is the same knowledge, not in practice, but in understanding.) The wise man, therefore, he says, who accomplishes every matter in judgment and at the fitting time, knows that there will be a time also of the universal judgment, at which the just judge, God, will render to each according to his worth. "For the knowledge of man is much upon him; for there is no one who knows what will be. For as it will be, who will announce it to him?" Much knowledge, he says, being present, distresses man; and if he wishes to know all things, much coming upon him, constricts his mind. The things, therefore, that it is necessary for him to know, are these: that he is a rational animal, that he is mortal, that he has an immortal soul, that there are rewards for good and evil deeds. As much as contributes to faith: that he was made in the image of God, and ought to preserve the image. But the things that will be after him are for God alone to know, and to make known to whomsoever He wishes. But since the discourse is about judgment, you will understand it thus: Much is the knowledge concerning the principles of judgment; and no one has reported to man the precise principles concerning it; for instance, when it is, or where the tribunal is established, or how God examines the life of each one; or how those of the eleventh hour receive their wage first 93.577; or those whom we consider evil, are known to God as good; and the reverse. For all these reasons, therefore, do not be overly clever, lest you be astounded. "There is no man who has authority over the spirit, to restrain the spirit; and there is no authority on the day of death." The meaning of "spirit" is used in many ways; for the soul is called spirit, and the wind, the air which we breathe; and the gift of the Holy Spirit. But according to all that has been said, no one has authority over the spirit, except God alone. For neither to give a soul, nor to lead a soul out from a body; nor to stir a wind, a south wind perhaps or a north; nor to bestow a spiritual gift, or take it away; nor to corrupt the air, or make it temperate

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λαμπηδόνος τῆς θείας σοφίας· ὁ δὲ οὐκ ὢν μὲν σοφὸς, ἀναιδιζόμενος δὲ τῷ προσώπῳ, τουτέστι ἐριστικοὺς προσφέρων λόγους, ἐλεγχόμενος μισεῖται. "Στόμα βασιλέως φύλαξον, καὶ περὶ λόγου ὅρκου Θεοῦ μὴ σπουδάσῃς· ἀπὸ προσώπου δὲ αὐτοῦ πορεύσῃ." (Ἄλλα δὲ βιβλία ἔχουσι, πορευθῆναι.) Καλὸν μὲν καὶ τῷ ἐπιγείῳ βασιλεῖ ὑποτάττεσθαι· τοῦ δὲ παμβασιλέως Θεοῦ στόμα φυλάττειν ἡ Γραφὴ παρεγγυᾷ, τουτέστι ἐχεμυθεῖν αὐτοῦ τὰ μυστήρια, καὶ μὴ εἰς τοὺς ἀναξίους ἐκφέρειν· διατηρεῖν δὲ αὐτοῦ καὶ τὰς ἐντολάς. Καλὸν δὲ φυλάττεσθαι, καὶ τὸ μὴ ὀμνύναι κατὰ Θεοῦ, μηδὲ σπουδάζειν ἔξω τοῦ θείου προσώπου πορευθῆναι, ἀλλὰ πάντα πράττειν ὡς Θεοῦ ἐφορῶντος. Κατὰ δὲ τὴν ἑτέραν γραφὴν οὕτως ἀνάγνωθι· "Καὶ περὶ λόγου ὅρκου Θεοῦ μὴ σπουδάσῃς," ἀντὶ τοῦ, Μὴ ἐπίτρεχε τοῖς ὄρκοις, ἀλλὰ καὶ ἀπὸ προσώπου αὐτοῦ, τουτέστι τοῦ ὅρκου, πορεύσῃ, 93.576 τουτέστι πορεύθητι, τουτέστι φύγε, μὴ ἀνάσχῃ ὀμόσαι. "Μὴ στῇς ἐν λόγῳ πονηρῷ, ὅτι πᾶν ὃ ἐὰν θελήσῃ, ποιήσει. Καθὼς βασιλεὺς ἐξουσιάζων λαλεῖ καὶ τίς ἐρεῖ αὐτῷ, Τί ἐποίησας;" Καθόλου μὲν καλὸν τὸ μηδεμιᾷ προλήψει κακῇ κατέχεσθαι, μηδὲ ἐνίστασθαι τοῖς ὁπωσοῦν φαύλοις, ἢ λαληθεῖσιν, ἢ δόξασιν· ἐπειδὴ δὲ τὸ ἐφεξῆς ῥητὸν ἐντολῶν μέμνηται, οὕτω νοήσεις· Ἐπειδὴ ὁ παμβασιλεὺς Θεὸς ὁ πάντων ἐξουσιάζων ἐνομοθέτησε, καὶ οὐκ ἔστιν αὐτῷ ἀντειπεῖν, μὴ στῇς λογοθετῶν τὰς ἐντολὰς, διὰ τί τόδε, καὶ μὴ τόδε ἐνομοθέτησε· τοῦτο γὰρ πονηρία ἐστί· φόβῳ δὲ μᾶλλον καὶ πίστει πλήρου τὰ προστεταγμένα. "Ὁ φυλάσσων ἐντολὴν, οὐ γνώσεται ῥῆμα πονηρόν." Καὶ, "Καιρὸν κρίσεως γινώσκει καρδία σοφοῦ, ὅτι παντὶ πράγματί ἐστι καιρὸς καὶ κρίσις." Ὁ τὴν θείαν, φησὶν, ἐντολὴν φυλάσσων, οὐ γνώσεται ῥῆμα πονηρὸν, ἀντὶ τοῦ, οὐ πράξει πρᾶγμα πονηρόν. Ἡ γὰρ γνῶσις διττή· ἡ μὲν ἐν ψιλῇ τῇ Εὔαν τὴν γυναῖκα αὐτοῦ· οὐκ ἠγνόει μὲν γὰρ αὐτὴν οὐδὲ πρότερον· ὅτε δὲ αὐτῇ ἐπλησίασε, τότε λέγεται αὐτὴν ἐγνωκέναι πράγματι. Κατὰ οὖν τὴν ἐν ἔργῳ γνῶσιν ὁ τὴν ἐντολὴν φυλάττων, ἀγνοεῖ τὸ πονηρὸν, ἀντὶ τοῦ, οὐ πράττει. Κατὰ δὲ τὴν ψιλὴν εἴδησιν ὁ εἰδὼς τί ἐστι καλὸν, οἶδε τί ἐστι φαῦλον· καὶ κατὰ τὸ ἐναντίον, ὁ εἰδὼς τί τὸ φαῦλον, οἶδε τί καὶ τὸ ἀγαθόν. (Τῶν γὰρ ἐναντίων ἡ αὐτὴ γνῶσις, οὐ κατὰ χρῆσιν, ἀλλὰ κατ' ἐπιστήμην.) Ὁ τοίνυν σοφὸς, φησὶν, ὁ πᾶν πρᾶγμα ἐν κρίσει καὶ καιρῷ τῷ καθήκοντι διαπραττόμενος, οἶδε ὅτι ἔσται καιρὸς καὶ τῆς καθόλου κρίσεως, καθ' ὃν ὁ δίκαιος κριτὴς ὁ Θεὸς ἑκάστῳ τὸ κατ' ἀξίαν ἀπονέμει. "Ὅτι γνῶσις τοῦ ἀνθρώπου πολλὴ ἐπ' αὐτόν· ὅτι οὐκ ἕστι γινώσκων ἐσόμενον. Ὅτι καθὼς ἔσται, τίς ἀναγγελεῖ αὐτῷ;" Πολλὴ, φησὶν, οὖσα ἡ γνῶσις στενοχωρεῖ τὸν ἄνθρωπον· καὶ ἐὰν θέλῃ γνῶναι πάντα, πολλὴ ἐπελθοῦσα ἐπ' αὐτὸν, ἀποστενοῖ αὐτοῦ τὴν διάνοιαν. Ἃ μὲν οὖν ἀνάγκη αὐτὸν εἰδέναι, ταῦτά ἐστι, ὅτι ζῶον λογικὸν, ὅτι θνητὸν, ἀθάνατον ἔχει τὴν ψυχὴν, ὅτι καλῶν εἰσι καὶ κακῶν ἀνταποδόσεις. Τὰ ὅσα εἰς πίστιν συντείνει, ὅτι κατ' εἰκόνα Θεοῦ γέγονε, καὶ ὀφείλει σώζειν τὴν εἰκόνα. Τὰ δὲ μετ' αὐτὸν ἐσόμενα μόνου Θεοῦ ἐστιν εἰδέναι, καὶ γνωρίσαι οἷς ἂν ἐθελήσῃ. Ἐπειδὴ δὲ περὶ κρίσεως ὁ λόγος, οὕτω νοήσεις· Πολλὴ ἡ γνῶσις ἡ περὶ τῶν λόγων τῆς κρίσεως· καὶ οὐδεὶς ἀπήγγειλε τῷ ἀνθρώπῳ ἀκριβεῖς τοὺς περὶ αὐτῆς λόγους· οἷον πότε ἐστὶ, ἢ ποῦ τὸ κριτήριον συνίσταται, ἢ πῶς ἐξετάζει τὸν ἑκάστου βίον ὁ Θεός· ἢ πῶς οἱ περὶ τὴν ἑνδεκάτην ὥραν πρῶτοι τὸν μισθὸν λαμβάνου 93.577 σιν· ἢ οὒς νομίζομεν ἡμεῖς κακοὺς, τῷ Θεῷ καλοὶ γνωρίζονται· καὶ τὸ ἀνάπαλιν. ∆ιὰ ταῦτα τοίνυν πάντα μὴ σοφίζου περισσὰ, ἵνα μὴ ἐκπλαγῇς. "Οὐκ ἔστιν ἄνθρωπος ἐξουσιάζων ἐν πνεύματι, τοῦ κωλῦσαι σὺν τὸ πνεῦμα· καὶ οὐκ ἔστιν ἐξουσιάζων ἐν ἡμέρᾳ θανάτου." Ἡ τοῦ πνεύματος σημασία κατὰ πολλῶν φέρεται· καὶ γὰρ ἡ ψυχὴ πνεῦμα καλεῖται, καὶ ὁ ἄνεμος, ὁ ἀὴρ, ὃν ἀναπνέομεν· καὶ ἡ δωρεὰ τοῦ ἁγίου Πνεύματος. Κατὰ πάντα δὲ τὰ εἰρημένα, οὐδεὶς ἐξουσιάζει πνεύματος, εἰ μὴ μόνος ὁ Θεός. Οὔτε γὰρ ψυχῶσαι, ἢ ἐξαγαγεῖν ψυχὴν ἀπὸ σώματος· οὔτε ἄνεμον κινῆσαι, νότον τυχὸν ἢ βοῤῥᾶν· οὔτε πνευματικὸν δωρήσασθαι χάρισμα, ἢ ἀφελέσθαι· οὔτε ἀέρα φθεῖραι, ἢ εὐκραῆ