,

honeycomb", "eat honey, son, for the honeycomb is good, that your throat may be sweetened". ... "honey," which is eaten, the "good," the spiritual distillation of the scriptures ... but the "honeycomb," in which the letter of the scriptures consists ... ... ... .

11,7b to see with the sun. He who has this "light" the "sun

sees". Again, hear both ways. The other visible things are shown by the "sun" and "light"; but the "light" itself is not shown by another, but manifests itself. What happens, then, in the literal sense, this also happens in the anagogical sense. To see harmoniously there must be sight and "light" and visible things. For it is sometimes the case that when there is sight, visible things are not seen, when it is night. And again, when "light" is present, if someone does not look, even if he is not deprived of it, he does not see them. Then, therefore, these things are seen, when ? the "light" ......... for their perception and it will reveal them ?. And the "light" that shows is one thing ?, and the visible things that are shown are another, and the sight that shows is yet another. Concerning intelligible things, 331 however, it is not so. The "light" ‖ is not shown by "light," although it is visible, but reveals itself. This, however, Moses having seen...and ...ly said: ""Reveal yourself to me," for no one else can "reveal" you to me," as if someone were to say to the "sun": ""Reveal yourself to me," for nothing else can show you." So also the Savior said in the Gospels: "He who has my commandments and keeps them, he it is who loves me; and he who loves me will be loved by my Father, and I will manifest myself to him." Again, "I manifest," "no one else shows me." But you say that the Son "shows the Father." But consider that the substance of the Father and the Son is the same; for just as the "Father is shown" by the Son, so also the Son is by the Father; "He who has seen me," he says, "has seen the Father." And see that the Son reveals the Father, and the Father also reveals the Son. Paul, at any rate, says that "God was pleased to reveal his Son in me." And it was testified to Peter that "flesh and blood did not reveal" the Son to him, but the one who begot him, the "heavenly Father."

11,8abcd and if a man lives many years, in all of them ... he will rejoice

and he will remember the days of darkness, because they will be many. 11,8a "Even if a man lives" ten thousand "years," and he was a "man" keeping the "in the image and likeness" and thus the "man" became so "upright" as to know the uprightness of the light and to "sow in the morning" and "in the evening not to let go with the hand" at all, "he will rejoice." 11,8ab "Even if he lives many years, he will rejoice." But "many years" come from the circuit of the "sun of righteousness." For just as the perceptible sun, making certain circuits, produces "years" and seasons, so also does "the true light." Concerning these things, then, says the holy one enlightened by him: "I remembered eternal years and I meditated." If all our affairs are "temporary," how can the things that happen among us be called "eternal years"? And further: "I remembered eternal days, understand generations of 332 generations." From "eternal days" are "eternal years" constructed. "Even if," then, "a man lives many years, he will rejoice in them," if he acts thus as a "man," if he does not become "beast-like" "being compared with them," if not a "lustful horse," "without understanding" like the "mule." Why the "and if"? —because not all "live" these "years"; but neither does he who "lives" "live" according to nature, but if he wishes, he "lives." Even if this, then, should exist, "he will rejoice" in all the days. In the literal sense, then, the truth is not referred to" not, "if" someone "lives" ten thousand "years," "he will rejoice in all of them," unless perhaps you should say this: the wise man rejoices not only in pleasant things, but also in unpleasant things, bearing them nobly; "I will bless," at any rate, "the Lord at all times," he says, even if the circumstances were unpleasant, even if they were grievous; just as Job "at all times" "rejoiced."

κηρίον", "φάγε μέλι, υἱέ, ἀγαθὸν γὰρ κηρίον, ἵνα γ̣λυ̣κανθ̣ῇ ο῾̣ φ̣άρ̣υ̣ν̣ξ". κα·····τ̣ο "μέ λι", τὸ ἐσθιόμενον, τὸν "ἀγαθόν", τὸ πνευματικὸν α᾿̣π̣ο´̣σταγμ̣α̣ τ̣ῶν γρα̣φῶν ε̣··· τὸ "κηρίον" δέ, ἐν ᾧ συνίσταται ἡ λέξις τῶν γραφῶν ··· ··· ···.

11,7b τ̣ο̣υ῀̣ β̣λ̣ε´̣πειν̣ σὺν τὸν ἥλιον. ο῾̣ ἔχων τὸ "φῶς" τοῦτο τὸν "ἥλιον

βλέπει". ἑκατέρως πάλιν ἄκουε. τὰ ἄλλα̣ ο῾̣ρατὰ δείκ̣ν̣υται ὑπὸ "ἡλίου" καὶ "φωτός"· αὐτὸ δὲ τὸ "φῶς" ο̣ὐχ̣ υ῾̣π̣ὸ ἄλλου δείκνυται, ἀλλ' αὐ τὸ ἑαυτὸ ε᾿̣μφανίζει. ὅπερ οὖν ἐπὶ τῆς ἱστορίας γίνεται τοῦτο καὶ ἐπὶ τῆς ἀναγωγῆς. εἰς τὸ ἁρμονίως ἰδεῖν δεῖ ὄψιν εἶναι καὶ "φῶς" καὶ ὁρατά. ἐ´̣σ̣τι̣ν̣ γάρ π̣οτε τη῀̣ς̣ ὄψε̣ω̣ς οὔσης̣ τὰ ο῾̣ρατὰ μὴ θεωρεῖσθαι, ὅταν νὺξ ᾖ. καὶ πάλιν τ̣οῦ "φω τὸς" ὄν̣το̣ς̣ ὅτ̣αν τι̣ς̣ μ̣ὴ σ̣κ̣οπῇ, κἀ`̣ν̣ μ̣ὴ στερηθῇ αὐτοῦ, οὐχ ὁρᾷ αὐτά. τότε οὖν τ̣αυ῀̣τ̣α ὁρᾶτα̣ι, ὅτε ? τ̣ὸ "φῶς" ············· εἰς ἀντίλημψιν αὐτῶν καὶ αὐτὰ ? φ̣ανερώσει. καὶ ἄλλο ἐστι`̣ν ? τὸ δεικνύον "φῶς" καὶ ἄλλο τὰ δεικνυόμενα ὁρ̣α̣τ̣ὰ καὶ ἕτερον ἡ δεικνύουσα ὄψις. περι`̣ μ̣ε´̣ντοι τῶν νοητῶν 331 οὐχ οὕτως ἔχει. τὸ "φῶς" ‖ οὐχ ὑπ̣ὸ "φωτὸς" δείκν̣υται καίτοι̣ ὂν̣ ὁρατόν, ἀλ̣λ' ἑαυτὸ φανεροῖ. τοῦτο μέν τοι Μω̣ϋσῆς θ̣εασ̣··ε̣··ς καὶ ει?···κ̣ρως ἔλεγεν· ""ἐμ φάνισόν μοι̣ σεαυτόν", οὐκ ἄλλος δὲ δύναταί μοι "ἐμφανίσ̣α̣ι"", ὡς εἴ τις τῷ "ἡλίῳ" ἔλεγεν· ""ἐμφά νισόν μοι σεαυτόν", ἄλλο γὰρ οὐδὲν δύναται σὲ δεῖξαι". οὕτω καὶ ὁ ςωτὴρ ἐν εὐαγγελίοις ἔλεγεν· "ο῾̣ ἔχων τὰς ἐντολάς μου̣ καὶ τηρῶν αὐτάς, ἐκεῖνός ἐστιν ὁ ἀγαπῶν με· ὁ δὲ ἀγαπῶν με ἀγαπηθήσεται ὑπὸ τοῦ πα τρός μου, καὶ ἐμφανίσω αὐτῷ ἑαυτῷ ἐμαυτόν". πάλιν "ἐμφανίζω", "οὐκ ἄλλος με δείκνυσιν". ἀλλὰ λέγεις ὅτι ο῾̣ υἱὸς "δείκνυσιν τὸν πα τέρα". ἀλλὰ σκόπει ὅτι ἡ αὐτή ἐστιν πατρὸς καὶ υἱοῦ ου᾿̣σία· ὥσπερ γὰρ ὁ "πατὴρ δείκνυται" ὑπὸ τοῦ υἱοῦ, οὕτω καὶ ὁ υἱὸς ὑπὸ τοῦ πατρός· "ὁ ἑωρακὼς ἐμέ", φησίν, "ἑώρακεν τὸν πατέρα". καὶ ὅρα ὅτι ἀποκαλύπτει ὁ υἱὸς τὸν πατέρα, ἀποκαλύπτει δὲ καὶ ὁ πατὴρ τὸν υἱόν. Παῦλος γοῦν λέγει ὡς "εὐδόκησεν ὁ θεὸς ἀποκαλύψαι τὸν υἱὸν αὐτοῦ ἐν ἐμοί". καὶ ὁ Πέτρος ἐμαρτυρήθη ὅτι "σὰρξ καὶ αἷμα οὐκ ἀπεκάλυψεν" αὐτῷ τὸν υἱόν, ἀλλ' ὁ γεν νήσας αὐτὸν "οὐράνιος πατήρ".

11,8abcd καὶ ἐὰν ἔτη πολλὰ ζήσεται ὁ ἄνθρωπος̣, ἐν πα῀̣σιν ··· εὐφραν θήσετ̣αι

καὶ μνησθήσεται τὰς ἡμέ ρας τοῦ σκότους, ὁ´̣τι πολλαὶ ἔσονται. ̣11,8a "κἂν" μυρία "ἔτη ζήσει ὁ ἄνθρωπος", ἦν δὲ "ἄνθρωπος" φυλάττων τὸ "κατ' εἰκόνα καὶ ὁμοίωσιν" καὶ οὕτω ὁ "ἄνθρωπος" ὡς "εὐθὴς" γέγονεν ὥστε εἰδέ ναι τὴν εὐθύτητα τοῦ φωτὸς καὶ τὸ "πρωῒ σπείρειν" καὶ τὸ "ἑσπέρας μὴ ἀφιέναι τῇ χειρὶ" μηδέν, "εὐφρανθήσε ται". ̣11,8ab "κἂν πολλὰ ἔτη ζήσεται, εὐφρανθήσεται". "ἔτη" δὲ "πολλὰ" γίνεται ἐκ περιόδου τοῦ "ἡλίου τῆς δικαιοσύνης". ὡς γὰρ ὁ αἰσθητὸς ἥλιος περιοδεύων κύ κλους τινὰς "ἔτη" καὶ ἐνιαυτοὺς κατασκευάζει, οὕτω καὶ "τὸ φῶς τὸ ἀληθινόν". περὶ τούτων οὖν λέγει ὁ ἅγιος ὁ φωτισθεὶς ὑπ' αὐτοῦ· "ἔτη αἰώνια ἐμνήσθην καὶ ἐμελέτησα". εἰ "πρόσκαιρά" ἐστιν πάντα τὰ καθ̣' ἡμᾶς, πῶς "αἰώνια ἔτη" ῥητέα τὰ παρ' ἡμῖν γινόμενα; καὶ ἔτι· "ἐμνήσθην ἡμερῶν αἰωνίων, σύνετε γενεὰς γε 332 νεῶν". ἐξ "αἰωνίων ἡμερῶν" κατασκευάζεται τὰ "αἰώ νια ἔτη". "κἂν πολλὰ" οὖν "ἔτη ζήσῃ ὁ ἄνθρωπος, εὐφρανθή σεται ἐν αὐτοῖς", ἐὰν οὕτως ὡς "ἄνθρωπος" ἐνεργῇ, ἐὰν μὴ "σ̣υνπαραβληθ̣εὶς" γένηται "κτηνώδης", ἐὰν μὴ "ἵππος θηλυμανής", "μὴ συνετὸς" κατὰ τὴν "ἡμίονον". ἐπερ· τὸ "καὶ ἐάν"; -ἐπεὶ οὐ πάντες "ζῶσιν" ταῦτα τὰ "ἔτη"· ἀλλ' οὐ δὲ κατὰ φύσιν ὁ "ζῶν ζῇ", ἀλλὰ ἐὰν θελήσῃ, "ζῇ". κἂν τοῦτο οὖν ὑπαρχθῇ, "εὐφρανθήσεται" ἐν πάσαις ταῖς ἡμέραις. ἐπὶ τοῦ ῥητοῦ οὖν οὐκ ἀναφέρεται τὸ ἀληθές" οὐκ, "ἐὰν" μυρία τις "ἔτη ζήσῃ", "ἐν πᾶσι̣ν αὐτοῖς εὐφραν θήσεται", εἰ μὴ ἄρα οὕτως εἴποις· ὁ σοφὸς οὐκ ἐπὶ τοῖς ἡδέσιν μόνοις χαίρει, ἀλλὰ καὶ ἐπὶ τοῖς ἀηδέσιν γενναίως αὐτὰ φέρων· "εὐλογήσω" γοῦν "τὸν κύριον ἐν παντὶ καιρῷ", λέγει, κἂν ἀηδῆ ἦν τὰ περιεστηκότα, κἂν ἀνιαρὰ ἦν· ὥσπερ ὁ Ἰὼβ "ἐν παντὶ καιρῷ" "εὐ φραίνετο".