50

blameless in the way" and "walking blameless and working righteousness." And observe that "to walk" is not placed in vain; for he could have said also stand "blameless" and sit "blameless"; but walking signifies progress. "Walk" therefore "blameless," having begun, complete the "way" with the "blameless one." Such is also what is written by Paul: "we shall walk in newness of life," so that we may make progress "in the newness of life." The garment indeed of the old life, "having put off the old man, we shall put on the new." We have a new life, we make progress in it, let us not, having tasted of it, turn back.

11,9d and in the sight of your eyes. Again, take it in both ways. When "your heart cheers you," you also have "eyes" that see well. And in the literal sense: you do not curiously gaze on another's beauty, you turn your "eye" from a prostitute, you do not look at a woman for shameful desire; and you have "blameless" "sight of the eyes." But if you also take those of the mind, called "the enlightened eyes of the heart," the "blamelessness" is established all the more.

11,9ε10αβ and know that for all these things God will bring you into judgment, and remove anger from your heart and put away evil from your flesh. 337 11,9ε̣ do what I command you with the knowledge "that in all these things God will bring you to judgment." "Judgment" measures out punishment for the wicked, but for the virtuous, promise and good things. Since you do not cease without a reward, if you "walk" "blameless in your ways" and "rejoice in the days of your youth," be diligent; for "God will bring you to judgment" concerning these things. If they were wicked things about which the "judgment" came to him, punishment was to be expected; but since they are good things—for "ways" are pursuits and actions and divine thoughts—if you walk thus "blameless," you do not cease without a reward; for "God brings you in these things to judgment."

11,10a and remove anger from your heart. "Anger" is not a virtue of the "heart" but of the spirited part. Therefore he says this: do not misuse your rational part and your mind for "anger," but, if ever this motion arises in the spirited part, restrain it with your "heart." Thus it is removed "from your heart," not touching it. The soul has three faculties, as many have said. And the matter is thus: we have different senses. And just as it is not possible to see with hearing nor to touch or smell with the mind, so we appear according to the inner man, having the soul itself. We have a spirited faculty and a rational and a desiring one. But from where? That the rational is different from the spirited and desiring, consider from irrational animals: irrational animals have a spirited faculty and "anger" and a desiring one and desire, but they do not have reason. For not having reason, they clearly do not have a rational faculty, they do not have a mind. And the mind is signified by the name of the "heart" continually in scripture. Therefore he says this, that if you ever get angry, do not transfer the "anger" to the "heart," so that "anger" does not become a disposition. And if you have a desire suddenly arising in the desiring part, do not transfer it to the mind and the rational part; for it will be a disposition and no longer a passion or pre-passion but a vice. 11,10b and put away evil from your flesh. "And from your flesh put away evil." And the vice of desire seems to be licentiousness; this, therefore, "put away from your flesh." But it is also possible thus: if "anger is removed from your heart," you do not practice evil through your members and your 338 body; for one who is angry often strikes and attacks and kills. Therefore when "anger is removed from your heart," the evil things that come about through actions also pass away. 11,10c.12,1abc because youth and folly are vanity; and remember your creator in the days of your youth, before the days of your evil come. 11,10c If the young man does not "walk" "blameless in the ways" nor do the other things that he was commanded to do, he is in "ignorance."

50

ἄμωμοι ἐν ὁ δῷ" καὶ "πορευόμενος ἄμωμος καὶ ἐργαζόμενος δικαι οσύνην". καὶ θεώρει ὅτι τὸ "περιπατεῖν" οὐ μάτην κεῖ ται· ἠδύνατο γὰρ εἰπεῖν καὶ στῆθι "ἄμωμος" καὶ κά θου "ἄμωμος"· προκοπὴν δὲ ὁ περίπατος σημαίνει. "περιπάτει" οὖν "ἄμωμος", ἀρξάμενος ἄνυε τὴν "ὁδὸν" μετὰ τοῦ "ἀμώμου". τοιοῦτόν ἐστιν καὶ τὸ παρὰ Παύλῳ γραφόμενον· "ἐν καινότητι ζωῆς περιεπατήσομεν", ἵνα προκόπτωμεν "ἐν τῇ καινότητι τη῀̣ς̣ ζ̣ω̣η῀̣ς̣". τὸ ἱμάτ̣ιον μὲν τῆς παλαιᾶς ζωῆς "τὸν παλαιὸν ἄνθρω πον ἀποδυσάμενοι ἐνδυσόμεθα τὸν νέον". καινὴν ζω ὴν ἔχομεν, προκόπτομεν ἐν αὐτῇ, μὴ ἀπογευσάμενοι ἀπ' αὐτῆς ἀναχαιτίσομεν.

11,9d καὶ ἐν ὁράσει ὀφθαλμῶν σου. ἑκατέρως πάλιν λάβε. ὅταν "ἀγαθύνῃ σε ἡ καρδία σου", καὶ τοὺς "ὀφθαλμοὺς" ἔχεις καλῶς ὁρῶντας. καὶ ἐπὶ ῥητοῦ· οὐ περιεργάζῃ κάλλος ἀλλότριον, ἀποστρέφεις τὸν "ὀφθαλμὸν" ἀπὸ γυναικὸς πόρνης, οὐχ ὁρᾷς γυναῖκα πρὸς ἐπιθυμίαν αἰσχράν· ἔχεις δὲ "ἄμω μον" τὴν "ὅρασιν τῶν ὀφθαλμῶν". ἐὰν δὲ καὶ τοὺς τῆς διανοίας λάβῃς "τοὺς πεφω τισμένους ὀφθαλμοὺς καρδίας" καλουμένους, πολλῷ πλέ ον τὸ "ἄμωμον" συνίσταται.

11,9ε10αβ καὶ γνῶθι ὅτι ἐπὶ πᾶσιν τούτοις ἄξει σε ὁ θεὸς ἐν κρί σει, καὶ ἀπόστησον θυμὸν ἀπὸ καρ δίας σου καὶ παράγαγε πονηρίαν ἀπὸ σαρκός σου. 337 ̣11,9ε̣ ποίει ἃ προστάττω σοι μετὰ τοῦ εἰδέ ναι "ὅτι ἐν πᾶσιν τούτοις ὁ θεὸς ἄξει σε εἰς κρί σιν". ἡ "κρίσις" φαύλοις κόλασιν ἐπιμετρεῖ, τοῖς δὲ σπουδαίοις ἐπαγγελίαν καὶ ἀγαθά. ἐπεὶ οὐκ ἀμισθὶ κα ταλύεις, ἐὰν "πορευθῇς" "ἄμωμος ἐν ταῖς ὁδοῖς" σου καὶ "εὐφρανθῇς ἐν ἡμέραις νεότητός σου", σπούδαζε· "ἄξει" γὰρ "ὁ θεός σε εἰς κρίσιν" περὶ τούτων. εἰ ἦν φαῦλα, περὶ ὧν ἡ "κρίσις" αὐτῷ ἐγίνετο, κόλασις ἦν προσδοκητέα· ἐπειδὴ δὲ ἀγαθά ἐστιν-ἐπιτηδεύμα τα γὰρ καὶ πράξεις αἱ "ὁδοί" εἰσιν καὶ θεῖαι νοή σεις-, ἐὰν οὕτως "ἄμωμος" βαδίσῃς, οὐκ ἀμισθὶ καταλύεις· "ἄγει σε" γὰρ "ὁ θεὸς ἐν τούτοις εἰς κρίσιν".

11,10a καὶ ἀπόστησον θυμὸν ἀπὸ καρδίας σου. ὁ "θυμὸς" οὐκ ἔστιν ἀρετὴ "καρδίας" ἀλλὰ τοῦ θυμοειδοῦς. τοῦτο οὖν λέγει· μὴ τῷ λογιστικῷ σου καὶ τῷ νῷ καταχρῶ εἰς "θυμόν", ἀλλά, κἄν ποτε παρα στῇ αὕτη ἡ κίνησις ἐν τῷ θυμοειδεῖ, τῇ "καρδίᾳ σου" κώλυε. οὕτω ἀφίσταται "ἀπὸ τῆς καρδίας σου" οὐ ψαύων αὐτῆς. τριδύναμός ἐστιν ἡ ψυχή, ὡς πολλοὶ εἰρήκασιν. καὶ ἔχει οὕτω τὸ πρᾶγμα· αἰσθήσεις ἔχομεν διαφό ρους. καὶ ὥσπερ οὐκ ἔστιν ἀκοῇ ὁρᾶν οὐδὲ τῇ νο ήσει ἅπτεσθαι ἢ ὀσφραίνεσθαι, οὕτω φαινόμεθα κατὰ τὸν ἔσω ἄνθρωπον καὶ αὐτὴν̣ τὴν ψυχὴν ἔχοντες. δύναμιν θυμικὴν ἔχομεν δὲ καὶ λογιστικὴν καὶ ἐπιθυ μητικήν. πόθεν δέ; ὅτι ἑτέρα ἐστὶν ἡ λογιστικὴ τῆς θυμικῆς καὶ ἐπιθυμητικῆς ἐκ τῶν ἀλόγων ζῴων θεώρη σον· ἔχουσιν θυμικὴν δύναμιν καὶ "θυμὸν" τὰ ἄλογα ζῷα καὶ ἐπιθυμητικὴν καὶ ἐπιθυμίαν, λογισμὸν δὲ οὐκ ἔχουσιν. μὴ ἔχοντα γὰρ λογισμὸν δηλονότι οὐκ ἔχουσιν λογιστικόν, οὐκ ἔχουσιν νοῦν. σημαίνεται δὲ ὁ νοῦς τῷ ὀνόματι τῆς "καρδίας" συνεχῶς ἐν τῇ γραφῇ. τοῦτο οὖν λέγει ὅτι, κἄν ποτε θυμωθῇς, μὴ με ταγάγῃς τὸν "θυμὸν" εἰς τὴν "καρδίαν", ἵνα μὴ διά θεσις γένηται ὁ "θυμός". κἂν ἐπιθυμίαν σχῇς ἄφνω γενομένην ἐν τῷ ἐπιθυμητικῷ, μὴ μετενέγκῃς αὐτὴν εἰς τὸν νοῦν καὶ τὸ λογιστικόν· διάθεσις γὰρ ἔσται καὶ οὐκέτι πάθος ἢ προπάθεια ἀλλὰ κακία. 11,10b καὶ παράγαγε πονηρίαν ἀπὸ σαρκός σου. "καὶ ἀπ̣ὸ τῆς σαρκός σου παράγαγε τὴν πονηρί αν". κακία δὲ δοκεῖ ἐπιθυμίας εἶναι ἡ ἀκ̣ολασία· ταύτην οὖν "παράγαγε ἀπὸ τῆς σαρκός σου". δυνατὸν δὲ καὶ οὕτως· ἐὰν "ἀποστῇ ὁ θυμὸς ἀπὸ τῆς καρδίας σου", οὐ πράττεις διὰ τῶν μελῶν καὶ τοῦ 338 σώματος πονηρίαν· ὁ θυμούμενος τύπτει πολλάκις καὶ ἐπιτίθησιν καὶ φονεύειν. ὅταν οὖν "ἀποστῇ ὁ θυμὸς ἀπὸ τῆς καρδίας σου", παρέρχεται καὶ τὰ διὰ τῶν πράξεων πονηρὰ γινόμενα. 11,10c.12,1abc ὅτι ἡ νεότης καὶ ἡ ἄ νοια ματαιότης· καὶ μνήσθητι τοῦ κτίσαντός σε ἐν ἡμέραις νεότητός σου, ἕως οὗ μὴ ἔλθωσιν αἱ ἡμέραι τῆς κακίας σου. ̣11,10c ἐὰν ὁ νέος μὴ "πορεύηται" "ἐν ταῖς ὁδοῖς ἄμωμος" μηδὲ τὰ ἄλλα ποιῇ, ἃ προσετάγη ποιεῖν, ἐν "ἀγνοίᾳ" ἐστίν.