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Expositio in Proverbia Salomonis

Scholia on the Proverbs. Asterisk, obelus. Whatever sayings have obeli placed before them, these were not found either among the other translators or in the Hebrew, but only among the Seventy; and whatever sayings have asterisks placed before them, these were present in the Hebrew and in the other translators, but not anymore in the Seventy; but the sayings that are marked with an asterisk and at the same time with an obelus are found among the Seventy, and are also found in the Hebrew and among the other translators, but the others and the Hebrew only differ in the position compared to the Seventy; whence it is marked with an obelus and at the same time with an asterisk, as being found among all, but not in the same places. The book, therefore, follows the position and sequence of the Seventy, but the sequence of the others is also noted, as the sayings are found among them; and where the alteration among them occurred in a few sayings, this is clear at once from the adjacent signs; but where it occurred in more, which is also the last, it has this sequence among the others; after 'But the punishments of both, who will know?', they connect 'These things I say to you wise men to understand', until 'And your want like a swift runner'; then 'These are the instructions of Solomon', until 'But a straight way is an abomination (cod. βδέλλ.) to the lawless'; then 'A son who keeps the word will be outside of destruction', until 'And their poor from among men'; then 'The leech had three daughters', until 'But judge the poor and weak'; then 'A virtuous woman (cod. εῖαν) who can find'. We have set these things side by side so that, should such a copy be encountered, the book may not be thought to be in error. The others: 'But the punishments'; then 'These things I say', until 'And your want'; then 'These are the instructions', until 'But an abomination (cdd. rursus βδέλλ.) to the lawless'; then 'Keeping the word', until 'And the poor'; then 'The leech three', until 'But judge'; then 'A virtuous woman'. Scholion of Evagrius. There are those things which have the number prefixed here, which have Origen inscribed with this monosyllable ω6ρ6; and these are especially in Job; but as for the scholia concerning a disagreement of certain sayings in the passage or of editions, which also have a dotted downward-inclined mark prefixed, these are from those who have collated the book; but as for the sayings which are placed outside as doubtful, which have a dotted outward-inclined mark prefixed, they were added for the sake of the scholia, according to what the great teacher said, so that the scholion might not seem to refer to a void, since in many of the copies the sayings are this way, but in this one they are not placed this way or are not found at all, and for this reason they were added. 77 a A proverb. A proverb is a saying signifying intelligible things by means of sensible things. b The Kingdom of Israel is spiritual knowledge containing the teachings concerning God and incorporeal and corporeal things, and judgment and providence, or revealing the contemplation concerning ethics, physics, and theology. For this reason he says: He reigned in Israel in order to know instruction and wisdom. And wisdom is knowledge of corporeal and incorporeal things and of the judgment and providence contemplated in these; but instruction is moderation of the passions, being contemplated with respect to the passible or irrational part of the soul. d To make judgment straight indicates that the faculty of judgment is correct and not distorted. And there are three faculties of judgment in us: sense, reason, and intellect; and sense is of sensible things; reason is of nouns and verbs and of things spoken; and intellect is of intelligible things. a Just as through the senses the intellect attends to sensible things, so also through the virtues it surveys intelligible things; wherefore the wise Solomon also teaches us that they hold the place of a sense. b Those who acquire wickedness will despise wisdom and instruction;

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Expositio in Proverbia Salomonis

Σχόλια εἰς τὰς παροιμίας. ἀστερίσκος, ὀβελός. Ὅσοις οἱ ὀβελοὶ πρόσκεινται ῥητοῖς, οὗτοι οὐκ ἔκειντο οὔτε παρὰ τοῖς λοιποῖς ἑρμηνευταῖς οὔτε ἐν τῷ ἑβραϊκῷ, ἀλλὰ παρὰ μόνοις τοῖς ο· καὶ ὅσοις οἱ ἀστερίσκοι πρόσκεινται ῥητοῖς, οὗτοι ἐν μὲν τῷ ἑβραϊκῷ καὶ τοῖς λοιποῖς ἑρμηνευταῖς ἐφέροντο, ἐν δὲ τοῖς ο οὐκέτι· τὰ δὲ ἠστερισμένα ἐν ταὐτῷ καὶ ὠβελισμένα ῥητὰ φέρονται μὲν παρὰ τοῖς ο, φέρονται δὲ καὶ ἐν τῷ ἑβραϊκῷ καὶ παρὰ τοῖς λοιποῖς ἑρμηνευταῖς, τὴν θέσιν δὲ μόνην παραλλάσσουσιν οἱ λοιποὶ καὶ τὸ ἑβραϊκὸν παρὰ τοὺς ο· ὅθεν ὠβέλισται ἐν ταὐτῷ καὶ ἠστέρισται, ὡς παρὰ πᾶσι μὲν φερόμενα, οὐκ ἐν τοῖς αὐτοῖς δὲ τόποις. Τὸ μὲν οὖν βιβλίον ἔχει κατὰ τὴν θέσιν καὶ ἀκολουθίαν τῶν ο, σεσημείωται δὲ καὶ ἡ ἀκολουθία τῶν λοιπῶν, ὡς κεῖνται παρ' αὐτοῖς τὰ ῥητά· καὶ ὅπου μὲν ἐν ὀλίγοις ῥητοῖς ἐγένετο αὐτοῖς ἡ ἐναλλαγή, δήλη ἐστὶν αὐτόθεν ἐκ τῶν παρακειμένων σημείων· ὅπου δὲ ἐν πλείοσιν, ἥτις καὶ ἐσχάτη ἐστίν, ταύτην ἔχει παρὰ τοῖς λοιποῖς τὴν ἀκολουθίαν· μετὰ τὸ Τὰς δὲ τιμωρίας ἀμφοτέρων τίς γνώσεται, συνάπτουσι Ταῦτα δὲ λέγω ὑμῖν τοῖς σοφοῖς ἐπιγινώσκειν, ἕως Καὶ ἡ ἔνδειά σου ὥσπερ ἀγαθὸς δρομεύς· εἶτα Αὗται αἱ παιδεῖαι σολομῶντος, ἕως Βδέλυγμα (cod. βδέλλ.) δὲ ἀνόμῳ κατευθύνουσα ὁδός· εἶτα Λόγον φυλασσόμενος υἱὸς ἀπωλείας ἐκτὸς ἔσται, ἕως Καὶ τοὺς πένητας αὐτῶν ἐξ ἀνθρώπων· εἶτα Τῇ βδέλλῃ τρεῖς θυγατέρες ἦσαν, ἕως ∆ιάκρινε δὲ πένητα καὶ ἀσθενῆ· εἶτα Γυναῖκα ἀνδρείαν (cod. εῖαν) τίς εὑρήσει. ταῦτα δὲ παρεθήκαμεν ἵνα μὴ ἐμπίπτοντος τοιούτου ἀντιγράφου δόξῃ τὸ βιβλίον ἐσφάλθαι. οἱ λοιποὶ Τὰς δὲ τιμωρίας· εἶτα Ταῦτα λέγω, ἕως Καὶ ἡ ἔνδειά σου· εἶτα Αὗται αἱ παιδεῖαι, ἕως Βδέλυγμα (cdd. rursus βδέλλ.) δὲ ἀνόμῳ· εἶτα Λόγον φυλασσόμενος, ἕως Καὶ τοὺς πένητας· εἶτα Τῇ βδέλλῃ τρεῖς, ἕως ∆ιάκρινε δέ· εἶτα Γυναῖκα ἀνδρείαν. Εὐαγρίου σχόλιον. Εἰσὶν ὅσα προτεταγμένον ἔχουσι τὸν ἀριθμὸν ὧδε, ὅσα ὠριγένην ἐπιγεγραμμένον ἔχει τούτῳ τῷ μονοσυλλάβῳ ω6ρ6· εἰσὶ δὲ μάλιστα ἐν τῷ ἰώβ· ὅσα δὲ περὶ διαφωνίας ῥητῶν τινῶν τῶν ἐν τῷ ἐδαφίῳ ἢ ἐκδόσεών ἐστιν σχόλια, ἅπερ καὶ κάτω νενευκυῖαν περιεστιγμένην ὄχει προτεταγμένην, τῶν ἀντιβεβληκότων τὸ βιβλίον ἐστίν· ὅσα δὲ ἀμφιβόλως ἔξω κείμενα ῥητὰ ἔξω νενευκυῖαν περιεστιγμένην ἔχει προτεταγμένην, διὰ τὰ σχόλια προσετέθησαν κατ' αὐτὰ τοῦ μεγάλου εἰρηκότος διδασκάλου, ἵνα μὴ δόξῃ κατὰ κενοῦ τὸ σχόλιον φέρεσθαι, ἐν πολλοῖς μὲν τῶν ἀντιγράφων τῶν ῥητῶν οὕτως ἐχόντων, ἐν τούτῳ δὲ μὴ οὕτως κειμένων ἢ μηδ' ὅλως φερομένων καὶ διὰ τοῦτο προστεθέντων. 77 α Παροιμία. παροιμία ἐστὶν λόγος δι' αἰσθητῶν πραγμάτων σημαίνων πράγματα νοητά. β Βασιλεία Ἰσραήλ ἐστιν γνῶσις πνευματικὴ τοὺς περὶ τοῦ θεοῦ καὶ ἀσωμάτων καὶ σωμάτων καὶ κρίσεως καὶ προνοίας περιέχουσα λόγους, ἢ τὴν περὶ ἠθικῆς καὶ φυσικῆς καὶ θεολογικῆς ἀποκαλύπτουσα θεωρίαν. τούτου χάριν φησίν· Ἐβασίλευσεν ἐν Ἰσραὴλ τοῦ γνῶναι παιδείαν καὶ σοφίαν. καὶ σοφία μέν ἐστιν γνῶσις σωμάτων καὶ ἀσωμάτων καὶ τῆς ἐν τούτοις θεωρουμένης κρίσεως καὶ προνοίας· παιδεία δέ ἐστιν μετριοπάθεια παθῶν, περὶ τὸ παθητικὸν ἢ ἄλογον τῆς ψυχῆς μέρος θεωρουμένη. δ Τὸ κρίμα κατευθύνειν, ὀρθὸν καὶ ἀδιάστροφον εἶναι τὸ κριτήριον δηλοῖ. τρία δὲ κριτήρια ἐν ἡμῖν, αἴσθησις, λόγος, νοῦς· καὶ αἴσθησις μὲν τῶν αἰσθητῶν· λόγος δὲ ὀνομάτων καὶ ῥημάτων καὶ τῶν λεγομένων· νοῦς δὲ τῶν νοητῶν. α Ὥσπερ διὰ τῶν αἰσθήσεων ὁ νοῦς ἐπιβάλλει τοῖς αἰσθητοῖς, οὕτω καὶ διὰ τῶν ἀρετῶν ἐποπτεύει τὰ νοητά· διόπερ καὶ αἰσθήσεως αὐτὰς λόγον ἐπέχειν ὁ σοφὸς Σολομὼν ἡμᾶς διδάσκει. β Οἱ κτώμενοι κακίαν ἐξουθενήσουσιν σοφίαν καὶ παιδείαν·