Selected Scholia

Solomon, Med. illum MS.

Translation by Luke Dysinger, O.S.B.  (translation in public domain)

  Scholion 001-002


1.1 The proverbs of Solomon, son of David,
 who reigned in Israel

1, 1 < Παροιμίαι Σαλωμῶντος υἱοῦ Δαυιδ, ὃς ἐβασίλευσεν ἐν Ἰσραήλ>

 1. A proverb is a word [saying] which by means of sensible things conveys the meaning of intelligible things.

 1. Παροιμία ἐστὶν λόγος δι' αἰσθητῶν πραγμάτων σημαίνων πράγματα νοητά.

 2. The kingdom of Israel is spiritual knowledge comprising the logoi which concern God, incorporeal [beings] and bodies, judgment, and providence; or [it is knowledge] revealing the contemplations of ethics, physics, and theology.

 2. Βασιλεία Ἰσραήλ ἐστιν γνῶσις πνευματικὴ τοὺς περὶ θεοῦ καὶ ἀσωμάτων καὶ σωμάτων καὶ κρίσεως καὶ προνοίας περιέχουσα λόγους ἢ τὴν περὶ ἠθικῆς καὶ φυσικῆς καὶ θεωλογικῆς ἀποκαλύπτουσα θεωρίαν.



1.2 To know wisdom and instruction

1, 2[1] < γνῶναι σοφίαν καὶ παιδείαν >

 3. This means that “he became a king in Israel in order to know instruction and wisdom.” And wisdom is knowledge of corporeal and incorporeal [beings], as well as the judgements and providence[s] contemplated in them.; instruction is moderation of the passions, contemplated with regard to the passionate or irrational part of the soul

 3. Τούτου χάριν, φησίν, < ἐβασίλαυσεν ἐν Ἰσραὴλ τοῦ γνῶνα 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.



1.[3] and [how] to direct judgment

1, 3[3]. < καὶ κρίμα κατευθύνειν, >

 4. The verse to direct judgment means: in order that his means of judging be straight and infallible. There are in us three means of judging: the sensation, reason [logos], intellect [nous]. Sensation for what can be sensed; reason for names, statements and parts of speech; intellect for what is intelligible.

 4. 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 ὀνομάτν καὶ ῥημάτων καὶ τῶν λεγομένων, νοῦς δὲ τῶν νοητῶν.



1.7[3] Piety towards God is the beginning of sense[-perception].

1, 7[3]. < εὐσέβεια δὲ εἰς θεὸν ἀρχὴ αἰσθήσεως >

 5. Just as it is through sense[-perceptions] that the intellect attends to the sensible, so through the virtues does it contemplate the intelligible. This is why the wise Solomon teaches us [that virtues] play the role of sense[-preception].

 5. 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.



1.[4] The ungodly will consider as nothing wisdom and instruction.

1, 7[4]. σοφίαν δὲ καὶ παιδείαν ἀσεβεῖς ἐξουθενήσουσιν.

 6. These who acquire [for themselves] vice consider as nothing wisdom and instruction. But I [personally] think no one would assert that he considers as nothing wisdom and instruction.

 6. Οἱ κτώμενοι κακίαν, ἐξουθενήσοῦσι σοφίαν καὶ παιδείαν· λόγῳ δέ, ὡς οἶμαι, οὐδεὶς ἐξουθενεῖ σοφίαν καὶ παιδείαν.

  Scholion 007


1.9 For you shall receive for the top of your head a crown of graces, and a chain of gold round your neck.

1, 9 στέφανον γὰρ χαρίτων δέξῃ σῇ κορυφῇ καὶ κλοιὸν χρύσεον περὶ σῷ τραχήλῳ.

 7. Just as the top of the head and the neck here represent the intellect, similarly the crown and the necklace here designate knowledge (Cf. KG 1.75). Indeed, the Holy Spirit has the habit of using several words to designate God and His angels, the nous, virtue, knowledge, vice, ignorance, the devil himself and his angels.

 7. Ὥσπερ ἡ κορυφὴ καὶ ὁ τράχηλος δηλοῖ ἐνταῦθα τὸν νοῦν, οὕτω καὶ ὁ στέφανος καὶ ὁ κλοιὸς ἐνταῦθα σημαίνει τὴν γνῶσιν. Ἅυτη γὰρ ἡ συνήθεια τοῦ πνεύματος τοῦ ἁγίου πολλοῖς ὀνόμασιν ὀνομάζειν τὸν θεόν τε καὶ τοὺς ἀγγέλους αὐτοῦ καὶ τὸν νοῦν καὶ τὴν ἀρετὴν καὶ τὴν γνῶσιν καὶ τὴν κακίαν καὶ τὴν ἀγνωσίαν καὶ αὐτὸν τὸν διάβολον καὶ τοὺς ἀγγέλους αὐτοῦ.

It is not, as is believed by some, that he simply gives these names, for they are distinctive signs of various actions: the action that God exerts on us through angels and that that we exert on Him; the action that demons exert against us and that that we exert against them.

Οὐχ ἁπλῶς δὲ τίθησι τὰ ὀνόματα, ὥς τινες οἴονται· διαφόρων γὰρ ἐνεργειῶν εἰσι γνωρίσματα, [π.98] θεοῦ τε διὰ τῶν ἀγγέλων ἐν ἡμῖν ἐνεργοῦντος καὶ ἡμῶν ἐν αὐτῷ δαιμόνων τε πρὸς ἡμᾶς καὶ ἡμῶν πρὸς αὐτούς.



1.13  let us seize on his valuable property,
and let us fill our houses with spoils:

1, 13 τὴν κτῆσιν αὐτοῦ τὴν πολυτελῆ καταλαβώμεθα, πλήσωμεν δὲ οἴκους ἡμετέρους σκύλων·

 8. The acquisition of the just, is wisdom, intelligence and prudence. Because it is said: “He who acquires [for himself] wisdom acquires intelligence as well” (Prov.4.5) and also: “He who acquires prudence likes himself (Prov.19:8) The impious seize this acquisition [for themselves] when they cause the just to commit some reprehensible action in the eyes of God, so that blinded by sinning his intellect is deprived of these holy acquisitions.

 8. Ἡ κτῆσις τοῦ δικαίου ἐστιν σοφία καὶ σύνεσις καὶ φρόνησις· < κτῆσαι γάρ, φησί, σοφίαν καὶ κτῆσαι σύνεσιν > καὶ < ὁ κτώμενος φρόνησιν ἀγαπᾷ ἑαυτόν >. Καταλαμβάνονται δὲ τὴν κτῆσιν ταύτην οἱ ἀσεβεῖς, πείθοντες τὸν δίκαιον ποιῆσαί τι τῶν ἀπηγορευμένων παρὰ θεῷ, ἵνα τυφλωθεὶς ὑπὸ τῆς ἁμαρτίας ὁ νοῦς ἐκπέσῃ τῶν ἁγίων τούτων κτημάτων.

 9. Demons despoil those they conquer by taking from them the armor of God, the helmet, the shield and the sword of the Spirit, that is the word of God. (cf.Eph 6:11-17)

 9. Τούτους σκυλεύουσιν οὓς νικῶσιν οἱ δαίμονες, λαμβάνοντες ἀπ' αὐτῶν τὴν τοῦ θεοῦ πανοπλίαν, τὴν περικεφαλαίαν καὶ τὸν θώρακα καὶ τὴν μάχαιραν τοῦ πνεύματος, ὅ ἐστι ῥῆμα θεοῦ.



 1.14 cast in your lot with us:
 let us all contribute to a common purse.

1, 14[1-2]. < τὸν δὲ σὸν κλῆρον βάλε ἐν ἡμῖν, κοινὸν δὲ βαλλάντιον κτησώμεθα πάντες,>

 10. They are coheirs with the enemies who have the same vices in common. Common is what does not come solely from God.

 10. Οὗτοι συγκληρονόμοι τῶν ἀντικειμένων εἰσὶν, οἱ αὐτῆς αὐτοῖς κακίας μεταλαμβάνοντες. Κοινὸν δέ ἐστιν, ὃ μὴ τοῦ ἑνός ἐστι Θεου.

 for nets are not without cause spread for birds.

1, 17 < οὐ γὰρ ἀδίκως ἐκτείνεται δίκτυα πτερωτοῖς. >

 11. The net is the eternal punishment (cf Mt 25:46) inflicted by the just judge (cf 2Tim 4:8) on impure souls, so that they lose the wings of the vices sprouting forth from them.

 11. Δίκτυόν ἐστι κόλασις αἰώνιος παρὰ τοῦ δικαίου κριτοῦ ταῖς ἀκαθάρτοις προσαγομένη ψυχαῖς ἐπ' ἀπωλείᾳ τῶν κακῶς ἀπ' αὐτων ἐκφύντων πτερῶν



1.20 Wisdom sings [aloud] in the exits; and in the wide open places walks freely.

 21. And she makes proclamation on the summit of the ramparts, and sits by the gates of princes.

1, 20 < Σοφία ἐν ἐξόδοις ὑμνεῖται, ἐν δὲ πλατείαις παρρησίαν ἄγει,

 21 ἐπ' ἄκρων δὲ τειχέων κηρύσσεται, ἐπὶ δὲ πύλαις δυναστῶν παρεδρεύει, >

 12. The exit [“exodus”] is a name for the soul’s departure from vice and ignorance. Such also was the exodus of the sons of Israel which happened after the creation [and resulted] from the judgment and the instruction of God. This same soul is equally called [a] wide open place , for Scripture says Open wide your mouth and I will fill it. (Ps 80:11) And Paul writes in the letter to the Corinthians, Open wide your hearts also. (2Co 6:13).

 12. Ἔξοδον νῦν ὀνομάζει τὴν ἐξελθοῦσαν ψυχὴν ἀπὸ 2 κακίας καὶ ἀγνωσίας. Τοιαύτη δὲ καὶ ἡ ἔξοδυς τῶν υἱῶν 3 Ἰσραὴλ ἡ μετὰ τὴν ἐκ τῆς κρίσεως τοῦ θεοῦ καὶ διδασκαλίας 4 γένεσιν γεγονυῖα. Τὴν αὐτὴν δὲ ψυχὴν καὶ πλατεῖαν λέγει· 5 < πλάτυνον γάρ, φησίν, τὸ στόμα σου καὶ πληρώσω αὐτὸ > 6 καὶ < πλατύνθητε δὴ καὶ ὑμεῖς > ἐν τῇ πρὸς Κορινθίους 7 ὁ Παῦλος.

 It is by the soul that undertakes similar departures (exodoi) that wisdom is hymned ; it is in one who has been widened by the virtues that he walks freely . He calls summit of the walls the summit of apatheia, since those who love the law are surrounded by a wall; (Pr 28:4). It is for this wall that David also made this prayer: let the walls of Jerusalem be built  it evidently concerns the battlements of this great soul that have fallen because of the Uriah’s woman. He calls doors of princes the virtues of the wise, because it is said: open to me the gates of justice (Ps 117:19) and again: princes are prone to anger: do not let them drink wine, lest they drink and forget wisdom and not be able to rightly judge the poor. (Pr 31:4-5).

Καὶ ὑπὸ μὲν τῆς οὕτως ἐξερχομένης ψυχῆς [π.104] ὑμνεῖται ἡ σοφία· ἐν δὲ γῇ πλατυνομένῃ διὰ τῶν ἀρετῶν, παρρησίαν ἄγει. Ἄκρων δὲ τεῖχος αὐτῆς, τὴν ἄκραν ἀπάθειαν λέγει· εἴπερ < οἱ ἀγαπῶντες τὸν νόμον, παραβάλλουσιν ἑαυτοῖς τεῖχος >, ὑπὲρ οὗ τείχους εὔχεται καὶ ὁ Δαυῒδ λέγων· < Οἰκοδομηθήτω τὰ τείχηἹερουσαλὴμ, > τουτέστιν τῆς τοιᾶσδε ψυχῆς τὰ καταπεπτωκότα, δηλονότι ἐκ τῆς τοῦ Οὐρίου προφάσεως. Πύλας δὲ δυναστῶν τὰς ἀρετὰς τῶν σοφῶν λέγει· < ἀνοίξατέ γάρ μοι, φησίν, πύλας δικαιοσύνης· > καὶ < οἱ δυνάσται θυμώδεις εἰσίν· οἶνον μὴ πινέτωσαν, ἵνα μὴ πιόντες ἐπιλάθωνται τῆς σοφίας καὶ ὀρθὰ κρῖνειν οὐ μὴ δύνωνται τοὺς ἀσθενεῖς. >



1.26 Therefore I also will laugh at your destruction;
 and I will rejoice against you when ruin comes upon you.

1.26. < τοιγαροῦν κἀγὼ τῇ ὑμετέρᾳ ἀπωλείᾳ ἐπιγελάσομαι, καταχαροῦμαι δέ, ἡνίκα ἂν ἔρχηται ὑμῖν ὄλεθρος >

 13. How then can Solomon later say, he who rejoices at the destruction of another shall not be held guiltless (Pr 17:5) ? Unless wisdom rejoices in this manner: as if rejoicing in the destruction of Matthew the tax-collector (cf Mt 9:9) and the destruction of the thief who believed in Christ (cf Lk 23:42-43) ; for widom destroys the thief in the one and the tax-collector in the other.

 13. Πῶς οὖν ἔμπροσθέν φησιν ὁ Σολομών· < Ὁ δὲ ἐπιχαίρων ἀπολλυμένῳ οὐκ ἀθῳωθήσεται>; Ἢ τάχα οὕτως χαίρει ἡ σοφία, ὡς ἐχάρη ἐπὶ τῇ ἀπωλείᾳ Ματθαίου τοῦ τελώνου, καὶ ἐπὶ τῇ τοῦ λῃστοῦ ἀπωλείᾳ πιστεύσαντος τῷ Χριστῷ. Τοῦ μὲν γὰρ τὸν λῃστὴν ἡ σοφία· τοῦ δὲ, τὸν τελώνην ἀπώλεσεν.



 1.27 1-3 and like a tempest shall your overthrow arrive, and when destruction and distress come upon you, or when you are destressed or besieged.

1,27 1-3 < καὶ ὡς ἂν ἀφίκηται ὑμῖν ἄφνω θόρυβος,
ἡ δὲ καταστροφὴ ὁμοίως καταιγίδι παρῇ, καὶ ὅταν ἔρχηται ὑμῖν θλῖψις καὶ πολιορκία >

 14. The siege is moral teaching that destroys the viciously-constructed soul

 14. Πολιορκία ἐστὶ διδασκαλία ἠθικὴ, τὴν κακῶς οἰκοδομηθεῖσαν ψυχὴν καταστρέφουσα.



1.30 nor did they wish to attend to my counsels

1,301 < οὐδὲ ἤθελον ἐμαῖς προσέχειν βουλαῖς >

 15. If it is for us to wish to hearken to the counsels of wisdom, or not to wish to hearken , then we have the exercise of free will. In agreement with this text is: : And if you wish [it] and hearken to me you will eat the good of the land; but if you are not willing and do not hearken to me a sword will devour you. The mouth of the Lord has spoken these [things].(Is 1:19-20)

Εἰ ἐφ΄ ἡμῖν ἐστιν τὸ θέλειν προσέχειν ταῖς τῆς σοφίας βουλαῖς καὶ μὴ θέλειν προσέχειν͵ γεγόναμεν αὐτε ξούσιοι. Ὅμοιον τούτῳ ἐστὶν < καὶ τὸ ἐὰν θέλητε καὶ εἰσακούσητέ μου͵ τὰ ἀγαθὰ τῆς γῆς φάγεσθε· ἐὰν δὲ μὴ θέλητε μηδὲ εἰσακούσητέ μου͵ μάχαιρα ὑμᾶς κατέδεται· τὸ γὰρ στόμα κυρίου ἐλάλησε ταῦτα.>



1.32 For because they wronged the infant, they shall be slain

1,321 < ἀνθ' ὧν γὰρ ἠδίκουν νηπίους, φονευθήσονται>

 16. Just as infants are placed between the just and the unjust, so are all men placed between angels and demons, without either being demons or bearing the title of angels, until the consummation of the age.

 16. Ὥσπερ τὰ νήπια μεταξὺ δικαίων καὶ ἀδίκων ἐστίν, οὕτως καὶ πάντες οἱ ἄνθρωποι μεταξὺ ἀγγέλων τε καὶ δαιμόνων εἰσίν, μήτε δαίμονες ὄντες μήτε ἄγγελοι χρηματίζοντες μέχρι τῆς συντελείας τοῦ αἰῶνος.



1.33 He who hears me reposes in hope
 and lives in tranquility, fearless of any evil.

1, 33 < ὁ δὲ ἐμοῦ ἀκούων κατασκηνώσει ἐν ἐλπίδι καὶ ἡσυχάσει ἀφόβως ἀπὸ παντὸς κακοῦ >

 17. The [one who possesses] apatheia [dispassion] lives in tranquillity without any fear of evil [tempting-thoughts]

 17. Ὁ ἀπαθὴς ἡσυχάζει ἀφόβως ἀπὸ παντὸς κακοῦ λογισμοῦ,



3.24 If you rest you will be undismayed;
and if you lie down, you will slumber pleasantly.

 25. And you will not be afraid of alarm coming upon you, nor of approaching attacks by the ungodly.

3.24 < ἐὰν κάθῃ, ἄφοβος ἔσῃ,
ἐὰν δὲ καθεύδῃς, ἡδέως ὑπνώσεις·

 25 καὶ οὐ φοβηθήσῃ πτόησιν ἐπελθοῦσαν οὐδὲ ὁρμὰς ἀσεβῶν ἐπερχομένας·>

 36. By this [text] we know that suitable mercy dispels the terrifying visions that arrive us the night. Gentleness, the absence of anger and forbearance have also the same effect, as well as all virtues that pacify the turmoil of the irascible part. It is indeed from the turmoil of the irascible part that terrifying visions habitually arise.

 36. Ἐντεῦθεν γινώσκομεν ὅτι ἡ ἐλεημοσύνη περιαιρεῖ 2 φοβερὰς φαντασίας νύκτωρ ἡμῖν ἐπισυμβαινούσας. Τὸ αὐτὸ 3 δὲ ποιεῖ καὶ πραΰτης καὶ ἀοργησία καὶ μακροθυμία καὶ 4 ὅσα πέφυκε ταρασσόμενον καταστέλλειν θυμόν, εἵπερ ἐκ 5 τῆς ταραχῆς τοῦ θυμοῦ τὰ φοβερὰ φάσματα εἴωθε γίνεσθαι.





4.21. so that your sources may not fail you;
keep them in your heart

4.21 < ὅπως μὴ ἐκλίπωσίν σε αἱ πηγαί σου͵ φύλασσε αὐτὰς ἐν σῇ καρδίᾳ >

 51. He calls “sources” the virtues from which flows living water, that is to say the knowledge of Christ. And David said, “The springs of waters have been seen, and the foundations of the earth have been devastated.” (Ps 17.16)  This happened, of course, at the coming of Christ our Savior.

 51. Πηγὰς λέγει τὰς ἀρετάς͵ ἀφ΄ ὧν γεννᾶται τὸ ὕδωρ τὸ ζῶν͵ ὅπερ ἐστὶν ἡ γνῶσις ἡ τοῦ Χριστοῦ. Καὶ ὁ Δαυίδ· ὤφθησαν͵ φησίν͵ αἱ πηγαὶ τῶν ὑδάτων καὶ ἀνεκα λύφθησαν τὰ θεμέλια τῆς οἰκουμένης͵ παρὰ τὴν ἐπιδημίαν δηλονότι τοῦ σωτῆρος ἡμῶν Χριστοῦ.



  scholion 53 on 4.27


4.27 Turn aside neither to the right hand nor to the left, but turn your foot away from an evil path.

4.27 <  μὴ ἐκκλίνῃς εἰς τὰ δεξιὰ μηδὲ εἰς τὰ ἀριστερά· ἀπόστρεψον δὲ σὸν πόδα ἀπὸ ὁδοῦ κακῆσῃ>

  53. Virtue is indeed a mean: thus it is said that courage is situated between rashness and cowardice (Aristotle, Nich.Eth.II.5-7). He now calls “right” not what is by nature on the right, but what pleasures make appear right to some. For he says: “The north wind (Boreas) is a rough wind, and is called epidexios ([blows] to the right) ”(Pr. 27:16), symbolically calling “north wind” all the evils enkindled by it on earth (cf. Jer 1.14)

 53. Ἡ ἀρετὴ γὰρ μεσότης· διὸ καὶ τὴν ἀνδρείαν μεταξὺ τῆς θρασύτητος καὶ τῆς δειλίας εἶναί φασιν. Νῦν δὲ ὀνομάζει δεξιὰ οὐ τὰ φύσει δεξιά͵ ἀλλὰ τὰ φαινόμενά τισι διὰ τὰς ἡδονὰς δεξιά· βορέας γάρ͵ φησίν͵ σκληρὸς ἄνεμος· ὀνόματι δὲ ἐπιδέξιος καλεῖται͵ βορέαν λέγων συμβολικῶς τὸν πονηρόν͵ ἀφ΄ οὗ ἐξεκαύθη πάντα τὰ κακὰ ἐπὶ τῆς γῆς.







5.9 lest you give away your life to others and your substance to the merciless.

5.9 < ἵνα μὴ πρόῃ ἄλλοις ζωήν σου καὶ σὸν βίον ἀνελεήμοσιν >

 60. By this [text] we know that the irascible part predominates in demons: Their indignation is without pity and their anger fierce (Pr. 27:4)

 60. Ἐντεῦθεν γινώσκομεν ὅτι τὸ θυμικὸν μέρος ἐπικρατεῖ 2 ἐν τοῖς δαίμοσιν· < ἀνελεήμων γὰρ θυμός, φησίν, καὶ ὀξεῖα 3 ὀργή.>

scholion 62


 5.14 I was almost in all evil
 in the midst of the congregation and assembly

5.14 < παρ' ὀλίγον ἐγενόμην ἐν παντὶ κακῳ  ἐν μέσῳ ἐκκλησίας καὶ συναγωγῆς. >

 62. There was [a time] when evil did not exist, and there will be [a time] when it no longer exists; but there was never [a time] when virtue did not exist and there will never be [a time] when it does not exist. For the seeds of virtue are indestructible. And I am convinced by the rich man - almost but not completely given over to every evil - who was condemned to hell because of his evil, and who felt compassion for his brothers (Luke 16:19-31). For to have pity is a very beautiful seed of virtue.

For Rich /Lazarus:  KG I,40Letters 43  &  59;   Peri.Log. 31

 62.Ἦν ὅτε οὐκ ἦν κακὸν, καὶ ἔσται ὅτε οὐκ ἔσται· οὐκ ἦν δὲ ὅτε οὐκ ἦν ἀρετή, οὐδὲ ἔσται ὅτε οὐκ ἔσται· ἀνεξάλειπτα γὰρ τὰ σπέρματα τῆς ἀρετῆς· Πείθει δέ με καὶ οὗτος παρ' ὀλίγον, καὶ οὐ τελείως ἐν παντὶ κακῷ γεγονὼς καὶ ὁ πλούσιος ἐν τῷ ᾅδῃ διὰ κακίαν κρινόμενος καὶ [154] οἰκτείρων τοὺς ἀδελφούς. Τὸ δὲ ἐλεεῖν, σπέρμα τυγχάνει τὸ κάλλιστον τῆς ἀρετῆς.



6.19. My son, if you vouch for your friend,
you will deliver your hand to the enemy

6.19 <  69 6, 1  υἱέ͵ ἐὰν ἐγγύῃ σὸν φίλον͵ παραδώσεις σὴν χεῖρα ἐχθρῷ >

69. Whoever “vouches for” Christ, the friend of the apostles, asserting that he is justice and truth, “delivers” his soul to the “enemies” who are accustomed to fighting men because of their friendship for the Savior. Πᾶς ὁ τὸν φίλον τῶν ἀποστόλων Χριστὸν ἐγγυώμενος ὡς δικαιοσύνην καὶ ἀλήθειαν παραδίδωσι τὴν ἑαυτοῦ ψυχὴν τοῖς ἐχθροῖς τοῖς εἰωθόσι πολεμεῖν τοῖς ἀνθρώποις διὰ τὴν πρὸς τὸν σωτῆρα φιλίαν·
For spiritual friendship (philia pneumatiké) is the knowledge of God by which the saints receive the title friends of God. This is how John the Baptist was the friend of the Bridegroom (cf Jn 3.29), just like Moses (Ex 33.11) and the apostles (cf Jn 15.15). Indeed, [Christ] has said: I no longer call you servants, but friends.”(Jn 15.15) φιλία γάρ ἐστιν πνευματικὴ γνῶσις θεοῦ͵ καθ΄ ἣν καὶ οἱ ἅγιοι φίλοι χρηματίζουσι τοῦ θεοῦ. Οὕτω καὶ Ἰωάννης ὁ βαπτιστὴς φίλος ἦν τοῦ νυμφίου καὶ Μωσῆς καὶ οἱ ἀπόστολοι· οὐκέτι γάρ͵ φησίν͵ ὑμᾶς καλῶ δούλους͵ ἀλλὰ φίλους.

It is written, “Do not hesitate to urge on”, by prayers and supplications, “your friend whom you vouched for,”(Pr 6.3) saying: Keep me Lord from the hand of the sinner (Ps 139.5), deliver me of the unjust man (Ps 139.2) and,  Because of my enemies, do not deliver into the hands of my oppressors (Ps 26.11-12)”, for, “it is on your account that we are put to death all day long and are accounted as sheep for the slaughter (Ps 43.23).

Evagrius frequently quotes Jn 15.15 in this abridged form allowing him to bring together the antithetical terms servant and friend: Schol 143 on Prov and Schol 4 on Ps 22.5 [FRIENDSHIP: Scholia on Proverbs: 120143150 157 173189;  304 Scholion 4 on Ps 22.5]

 Παρόξυνε δέ͵ φησίν͵ διὰ προσευχῶν καὶ δεήσεων͵ καὶ τὸν φίλον σου ὃν ἐνεγυήσω λέγων· φύλαξόν με͵ κύριε͵ ἐκ χειρὸς ἁμαρτωλοῦ καὶ ἀπὸ ἀνδρὸς ἀδίκου ῥῦσαί με καὶ ἕνεκα τῶν ἐχθρῶν μου μὴ παραδῷς με εἰς χεῖρας θλιβόντων με͵ ὅτι ἕνεκέν σου θανατούμεθα ὅλην τὴν ἡμέραν· ἐλογίσθημεν ὡς πρόβατα σφαγῆς.

  Scholion 72


8a l .

 6.8a.1  <ἢ πορεύθητι πρὸς τὴν μέλισσαν ... 6, 8b.1  ἧς τοὺς πόνους βασιλεῖς καὶ ἰδιῶται πρὸς ὑγείαν προσφέρονται>

 72. By “ant”, Solomon evokes the pathway of praktike, while by “bee” he indicates the contemplation of creatures and of the Creator himself, which the  pure and impure, the wise and foolish “bring to their mouths for the health” of their soul. It also seems to me that the wax corresponds to the realities themselves, while the honey that it contains is the symbol of their contemplation. And the wax will pass away, for it is said: “Heaven and earth will pass away”(Mt 24.35). But the honey will not pass away, because the words of Christ our Savior will not pass away, of which Solomon speaks in these terms: “The good words are rays of honey, their sweetness heals the soul” (Pr. 16.24) and David: “How sweet are your words to my throat, more than honey to my mouth!”  (Ps. 118.103)

  Διὰ μὲν τοῦ μύρμηκος ἔοικεν ὁ Σολομὼν τὴν πρακτικὴν ὁδὸν ἡμῖν ὑπογράφειν͵ διὰ δὲ τῆς μελίσσης τὴν θεωρίαν τῶν γεγονότων σημαίνειν καὶ αὐτοῦ τοῦ ποιήσαντος͵ ἥντινα καὶ καθαροὶ καὶ ἀκάθαρτοι καὶ σοφοὶ καὶ ἀνόητοι πρὸς τὴν τῆς ψυχῆς ὑγείαν προσφέρονται. Καὶ φαίνεται μέν μοι ὁ κηρὸς αὐτῶν τῶν πραγμάτων λόγον ἐπέχειν͵ τὸ δ΄ ἐναποκείμενον αὐτῷ μέλι σύμβολον εἶναι τῆς θεωρίας αὐτῶν. Καὶ ὁ μὲν κηρὸς παρελεύσεται· ὁ οὐρανὸς γάρ͵ φησίν͵ καὶ ἡ γῆ παρελεύσεται· τὸ δὲ μέλι οὐ παρελεύσεται. Οὐδὲ γὰρ οἱ λόγοι παρελεύσονται τοῦ σωτῆρος ἡμῶν Χριστοῦ͵ περὶ ὧν λέγει ὁ Σολομών· κηρία μέλιτος λόγοι καλοί͵ γλύκασμα δὲ αὐτῶν ἴασις ψυχῆς· καὶ ὁ Δαυίδ· ὡς γλυκέα͵ φησί͵ τῷ λάρυγγί μου τὰ λόγιά σου͵ ὑπὲρ μέλι τῷ στόματί μου.



6.19. An unjust witness kindles falsehood, and brings on disputes between brethren.

6.19 < ἐκκαίει ψεύδη μάρτυς ἄδικος καὶ ἐπιπέμπει κρίσεις ἀνὰ μέσον ἀδελφῶν. >

 78. The brothers are those who possess the gift of adoptive filiation (cf. Rom 8.15) and depend on the same father - Christ; these are those who the witness of injustice tries to divide, by casting among them disturbance and disputes.

 78. Ἀδελφοί εἰσιν οἱ τὸ τῆς υἱοθεσίας ἔχοντες χάρισμα 2 καὶ ὑπὸ τὸν αὐτὸν ὄντες πατέρα Χριστόν, οὓς χωρίζειν 3 ἐπιχειρεῖ ὁ μάρτυς τῆς ἀδικίας, ταραχὰς ἐν αὐτοῖς ἐμβάλλων 4 καὶ κρίσεις.

The word kindles, I think, is added because of passionate thoughts which inflame irascibility to anger and hatred, and desire to shameful actions: these are the thoughts that saint Paul has named flaming darts of the malignant [one] that hurt the soul and provoke its death. (Eph 6.16)

Τὸ δὲ ἐκκαίει, ὡς οἶμαι, προστέθειται διὰ 5 τοὺς ἐμπαθεῖς λογισμοὺς ἀνάπτοντας θυμὸν μὲν πρὸς 6 ὀργὴν καὶ μῖσος, ἐπιθυμίαν δὲ πρὸς αἰσχρὰς ἐργασίας. 7 Τούτους τοὺς λογισμοὺς καὶ ὁ ἅγιος Παῦλος ὠνόμασεν τοῦ πονηροῦ βέλη πεπυρωμένα τιτρώσκοντα τὴν ψυχὴν καὶ θάνατον ἐργαζόμενα.



 7, 4. Say that wisdom is your sister;
and gain prudence for your acquaintance.

7, 4 < εἶπον τὴν σοφίαν σὴν ἀδελφὴν εἶναι, τὴν δὲ φρόνησιν γνώριμον περιποίησαι σεαυτῷ, >

 88. Wisdom is our sister, since the Father who has created incorporeal nature has created her also. Here by wisdom it does not speak of the Son of God, but rather of the contemplation of bodies and incorporeal [beings] and the judgments and providences within them, the species of which are prudence, knowledge, instruction, and understanding

 88. Ἀδελφὴ ἡμῶν ἡ σοφία ἐστίν, διότι ὁ ποιήσας τὴν ἀσώματον φύσιν πατὴρ καὶ ταύτην πεποίηκεν. Σοφίαν δὲ ἐνταῦθα λέγει οὐ τὸν οἱὸν τοῦ θεοῦ, ἀλλὰ τὴν θεωρίαν σωμάτων καὶ ἀσωμάτων καὶ τῆς ἐν αὐτοῖς κρίσεως καὶ [π188] προνοίας, ἧς εἶδός ἐστι καὶ ἡ φρόνησις καὶ ἡ γνῶσις καὶ ἡ παιδεία καὶ ἡ σύνεσις.

  90 on 7.6-10


 7,4. For she looks from a window out of her house into the streets, at one whom she may see of the senseless ones, a young man void of understanding,

   7 passing by the corner in the passages near her house,

   8 and speaking, in the dark of the evening,

   9 when there happens to be the stillness of night and of darkness:

   10 and the woman meets him having the appearance of a harlot, that causes the hearts of young men to flutter.

7, 6  < ἀπὸ γὰρ θυρίδος ἐκ τοῦ οἴκου αὐτῆς εἰς τὰς πλατείας παρακύπτουσα͵

  7  ὃν ἂν ἴδῃ τῶν ἀφρόνων τέκνων νεανίαν ἐνδεῆ φρενῶν

  8  παραπορευόμενον παρὰ γωνίαν ἐν διόδοις οἴκων αὐτῆς

  9  καὶ λαλοῦντα ἐν σκότει ἑσπερινῷ͵ ἡνίκα ἂν ἡσυχία νυκτερινὴ ᾖ καὶ γνοφώδης͵

  10  ἡ δὲ γυνὴ συναντᾷ αὐτῷ εἶδος ἔχουσα πορνικόν͵ ἣ ποιεῖ νέων ἐξίπτασθαι καρδίας >

 90. Now he calls man’s flesh a “window”.  For it is indeed through it that the wicked man abuses men who wish to go by the broad and spacious way, that which leads to perdition (Mt.7.13). But here it is necessary to pay attention to what Solomon says concerning vice: it is not she who initially pushes the man towards the wide street and forces him to advance on the way to her house, or to approach the corner, or to speak in the darkness of the evening. Rather, it is when she sees him abandon himself to pleasures that she immediately meets him, having the appearance of a harlot, that causes the hearts of young men to flutter. [cf Sch.4 on Ps.25]]

 88. Τὴν σάρκα τοῦ ἀνθρώπου θυρίδα νῦν ὀνομάζει· διὰ γὰρ ταύτης ὁ πονηρὸς τὰς ἀπάτας τοῖς ἀνθρώποις ἐργάζεται τοῖς βουλομένοις ὁδεύειν τὴν πλατεῖαν ὁδὸν καὶ εὐρύχωρον καὶ ἀπάγουσαν ἐπὶ τὴν ἀπώλειαν. Ἀλλ΄ ἐνταῦθα προσεκτέον τί φησιν ὁ Σολομὼν περὶ τῆς κακίας͵ ὅτι οὐχ αὕτη τὸν ἄνθρωπον ἐν ἀρχαῖς ἐπὶ τὴν πλατεῖαν ἀπάγει οὐδ΄ ἀναγκάζει πορεύεσθαι ἐν διόδοις οἴκων αὐτῆς ἢ προσεγγίζειν γωνίᾳ ἢ λαλεῖν ἐν σκότει ἑσπερινῷ͵ ἀλλ΄ ἐὰν ἴδῃ τινὰ ἑαυτὸν ἐπιδιδόντα ταῖς ἡδοναῖς͵ εὐθὺς συναντᾷ αὐτῷ εἶδος ἔχουσα πορνικόν͵ ἣ ποιεῖ νέων ἐξίπτασθαι καρδίας.

  104 on 9.2


9, 2. She has killed her beasts;
she has mixed her wine in a bowl.

9, 2 < ἔσφαξεν τὰ ἑαυτῆς θύματα, ἐκέρασεν εἰς κρατῆρα τὸν ἑαυτῆς οἶνον>

 104. Bowl is spiritual knowledge encompassing the logoi of incorporeal [beings] and bodies, of judgment and providence

 104. Κρατήρ ἐστιν γνῶσις πνευματικὴ τοὺς ἀσωμάτων καὶ σωμὰτων καὶ κρίσεως καὶ προνοίας περιέχουσα λόγους.



9, 18. abstain from strange water, and do not drink from a strange fountain

9, 18 < ἀπὸ δὲ ὕδατος ἀλλοτρίου ἀπόσχου καὶ ἀπὸ πηγῆς ἀλλοτρίας μὴ πίῃσῃ >

 116. Just as the fountain of life is with the Lord (Ps 35.10), so the fountain of death is with the devil.  For if the fountain of God is the fountain of virtue and knowledge, the fountain of vice and ignorance is signified by the fountain of the devil.  The same interpretation applies to  “river”, “well” “water” and" “rain”.  Ὥσπερ παρὰ τῷ θεῷ ἐστιν πηγὴ ζωῆς͵ οὕτω καὶ παρὰ τῷ διαβόλῳ πηγὴ θανάτου. Εἰ δὲ ἡ τοῦ θεοῦ πηγὴ ἀρετῆς καὶ γνώσεώς ἐστιν πηγή͵ ἡ τοῦ διαβόλου πηγὴ δηλονότι κακίας καὶ ἀγνωσίας ἐστὶν πηγή. Ὡσαύτως δὲ καὶ ἐπὶ ποταμῶν καὶ φρεάτων καὶ ὑδάτων καὶ ὑετῶν νοητέον.



10,18. Just lips hide enmity; but those who utter insults are very stupid.

9, 18 < 10, 18  καλύπτουσιν ἔχθραν χείλη δίκαια· οἱ δὲ ἐκφέροντες λοιδορίας ἀφρονέστατοί εἰσιν >

 120. It calls vice “enmity”, for by it we become enemies of God. Paul says this: If we were, indeed, enemies of God, we have been reconciled to God through the death of his Son”. (Rom 5.10) If “enmity” is vice, friendship is the virtue and the knowledge of God by which we  become friends of God and of the holy powers, for in this friendship the friends of the same person are also the friends of each other.   [FRIENDSHIP: Scholia on Proverbs: 69143150 157 173189;  304.cited also in Schol 304 on Prov.25.10.  Scholion 4 on Ps 22.5] 120 Ἔχθραν τὴν κακίαν λέγει· διὰ γὰρ ταύτης ἐχθροὶ γινόμεθα τοῦ θεοῦ· εἰ γὰρ ἐχθροὶ ὄντες͵ φησὶν ὁ Παῦλος͵ κατηλλάγημεν τῷ θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ. Εἰ δὲ ἡ ἔχθρα ἡ κακία ἐστίν͵ ἡ φιλία ἡ ἀρετή ἐστιν καὶ ἡ γνῶσις ἡ τοῦ θεοῦ͵ δι΄ ἧς φίλοι γινόμεθα τοῦ θεοῦ καὶ τῶν ἁγίων δυνάμεων· ἐπὶ γὰρ ταύτης τῆς φιλίας οἱ τοῦ αὐτοῦ φίλοι καὶ ἀλλήλων εἰσὶ φίλοι.



13, 22 A good man will inherit children’s children; and the wealth of ungodly men is laid up for the just

13.22 < ὁ ἀγαθὸς ἀνὴρ κληρονομήσει υἱοὺς υἱῶν· θησαυρίζεται δὲ δικαίοις πλοῦτος ἀσεβῶν >

 134. The wealth of the impious is vice. But the just will spend it entirely by their good teaching, either now or in the world to come, when they will have been placed at the head of five or ten cities (cf. Lk 19.17-19). And Paul says: “By your obduracy and by the impenitence of your heart, you hoard up against yourself a treasure of anger, for the day of the wrath when the just judgement of God will be revealed.” (Rom 2.5)

 134. Πλοῦτος ἀσεβῶν κακία. Οἱ δὲ δίκαιοι ἐξαναλώσουσιν αὐτὸν δηλονότι διὰ τῆς ἀγαθῆς διδασκαλίας ἤτοι νῦν ἢ καὶ ἐν τῷ αἰῶνι τῷ μέλλοντι γενόμενοι ἐπάνω πέντε καὶ δέκα πόλεων. Καὶ ὁ Παῦλός φησιν· κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ.



14, 7.  All things oppose a foolish man; but wise lips are the weapons of discernment.

14.7 < πάντα ἐναντία ἀνδρὶ ἄφρονι· ὅπλα δὲ αἰσθήσεως χείλη σοφά >

 135. Indeed, nothing evil can resist wisdom for it is an invincible weapon, before it alone are the demons helpless.

 135.  Οὐκ ἀντιτάσσεται γὰρ τῇ σοφίᾳ οὐδὲν πονηρόν͵ διότι ὅπλον ἐστὶν ἀκαταμάχητον· μόνον γὰρ πρὸς αὐτὴν ἀδυνατοῦσιν οἱ δαίμονες.



14, 9 The houses of the foolish will require purification; but the houses of the just are acceptable.

14.9 < οἰκίαι ἀφρόνων ὀφειλήσουσι καθαρισμόν· οἰκίαι δὲ δικαίων δεκταί >

 136. They become pure in order to see God, for this is the blessed end reserved for every reasoning nature. (KG 3.9)

 136. Ἵνα καθαροὶ γενόμενοι ἴδωσι τὸν θεόν· τοῦτο γάρ ἐστι τὸ μακάριον τέλος ὅπερ πάσῃ λογικῇ φύσα τετήρηται.




15.28a The ways of righteous men are pleasing to the Lord, thanks to them, even enemies become friends

15, 28a  δεκταὶ παρὰ κυρίῳ ὁδοὶ ἀνθρώπων δικαίων· διὰ δὲ αὐτῶν καὶ οἱ ἐχθροὶ φίλοι γίνονται >

 143.  Paul proclaimed: Those who were once enemies were reconciled to God through the death of his Son (Rom 5.10). But it must be noted that all these are the “enemies” who become “friends” “thanks to the righteous, so that Christ can say to all: “I no longer call you servants, but friends (Jn 15.15). [FRIENDSHIP: Scholia on Proverbs: 69120150 157 173189;  304. Scholion 4 on Ps 22.5]

 143 Παύλου κηρύξαντος· οἵ ποτε ὄντες ἐχθροὶ κατηλ λάγησαν τῷ θεῷ διὰ τοῦ θανάτου τοῦ υἱοῦ αὐτοῦ· πλὴν προσεκτέον εἰ πάντες οἱ ἐχθροὶ διὰ τῶν δικαίων φίλοι γίνονται͵ ἵνα καὶ πᾶσιν εἴπῃ ὁ Χριστός· οὐκέτι ὑμᾶς καλῶ δούλους͵ ἀλλὰ φίλους.




16.14 The anger of a king is an angel of death; but a wise man will pacify him.

16.14 < θυμὸς βασιλέως ἄγγελος θανάτου, ἀνὴρ δὲ σοφὸς ἐξιλάσεται αὐτόν. >

 145. The angel who comprehends the logoi concerning punishment is called the anger of God.

 145. Ὁ ἀγγελος ὁ τοὺς περὶ κολάσεως ἐπιστάμενος λόγους θυμὸς τοῦ θεοῦ καλεῖται.




16.28 The crooked (unjust) man spreads evil around him,
he lights a torch of cunning with evil and divides the friends

6, 28 < ἀνὴρ σκολιὸς διαπέμπεται κακὰ καὶ λαμπτῆρα δόλου πυρσεύει κακοῖς καὶ διαχωρίζει φίλους>

 150. It is said that the demons who are in the school of the devil attack the saints and try to separate them from the knowledge that binds them in friendship to the celestial powers. It is the same thing, I think, that Solomon also wanted to express by this proverb; indeed he calls Satan the crooked man, the cunning torch of evil are wicked demons — lighted instead of taught — and friends are the saints who are united to each other by knowledge. [FRIENDSHIP: Scholia on Proverbs: 69120143 157 173189;  304  Scholion 4 on Ps 22.5]

  Λόγος τοὺς δαίμονας παρὰ τοῦ διαβόλου μανθάνοντας ἐπιχειρεῖν τοῖς ἁγίοις καὶ πειρᾶσθαι χωρίζειν αὐτοὺς ἀπὸ τῆς γνώσεως͵ ἥτις πέφυκε συνάπτειν αὐτοὺς πρὸς φιλίαν ταῖς ἐπουρανίοις δυνάμεσι. Τὸ δ΄ αὐτὸ τοῦτο καὶ ὁ Σολομών͵ ὡς οἶμαι͵ διὰ ταύτης τῆς παροιμίας δεδήλωκε͵ σκολιὸν μὲν ἄνδρα λέγων τὸν σατανᾶν͵ πυρσευομένους δὲ δόλους τοὺς κακοὺς δαίμονας ἀντὶ τοῦ διδασκομένους καὶ φίλους τοὺς ἁγίους τοὺς διὰ τῆς γνώσεως συναπτομένους ἀλλήλοις.



17, 2 A wise servant shall have rule over foolish masters, and shall divide portions among brethren.

17.2 < οἰκέτης νοήμων κρατήσει δεσποτῶν ἀφρόνων, ἐν δὲ ἀδελφοῖς διελεῖται μέρη. >

 153. If “ he who commits sin is a slave to sin, ” (Jn 8:34) then all who reject vice and rules through the virtues, have ruled over the demons [who are] foolish masters. Such a one will also become a steward of God’s mysteries; (cf. ICor 4:1) and according to their respective states, he will disribute spiritual knowledge to each of the brethren: to the Corinthians he will give milk to drink, (cf. ICor 3:2) but to the Ephesians more solid food for nourishment, speaking (cf. Heb 5:12) concerning the “height, length, breadth, and depth,” (cf. Eph 3:18) and making known through these dimensions the variety of reasoning nature, containing within it the logoi of God’s judgment and providence, very profound [logoi] that transcend the human state.

 153. Εἰ < πᾶς ὁ ποιῶν τὴν ἁμαρτίαν δοῦλός ἐστι τῆς ἁμαρτίας >, πᾶς ὁ ἀποστὰς τῆς κακίας καὶ διὰ τῶν ἀρετῶν κρατήσας δαιμόνων ἀφρόνων κεκράτηκε δεσποτῶν. Ὁ δὲ τοιοῦτος γενήσεται καὶ οἰκονόμος μυστηρίων θεοῦ, κατ' ἀναλογίαν τῆς καταστάσεως ἑκάστῳ τῶν ἀδελφων διδοὺς γνῶσιν πνευματικὴν καὶ τὸν μὲν Κορίνθιον γάλα ποτίζων, τὸν δὲ Ἐφέσιον τρέφων στερεωτέρᾳ τροφῇ, περὶ ὕψους καὶ μήκους καὶ πλάτους καὶ βάθους διαλεγόμενος καὶ διὰ τούτων τῶν διαστημάτων τὴν τῆς λογικῆς φύσεως σημαίνων διαίρεσιν, ἥτις τοὺς περὶ κρίσεως καὶ προνοίας τοῦ θεοῦ λόγους ἐμπεριέχει πάνυ βαθυτάτους ὑπάρχοντας καὶ ἐκφεύγοντας τὴν ἀνθρωπίνην κατάστασιν.

In the same way Jesus the son of Nun divided the promised land among the twelve tribes: (Jos 13:7) this is a symbol of the knowledge of God and what He has created. But it is necessary to know that the logoi concerning the incarnation and coming of Jesus Christ are contained in the knowledge of Judah; for it is in his inheritance that Christ was born.

Οὕτω καὶ Ἰησους ὁ τοῦ Ναυῆ τὴν γῆν τῆς ἐπαγγελίας ἐμέρισεν ταῖς δώδεκα φυλαῖς, ἥτις ἐστὶν τῆς τοῦ θεοῦ καὶ τῶν ὑπ' αὐτοῦ γεγονότων γνώσεως σύμβολον. Πλὴν τοῦτο ἰστέον ὅτι οἱ περὶ τῆς σαρκώσεως τοῦ Χριστοῦ λόγοι καὶ τῆς ἐπιδημίας αὐτοῦ ἐν τῇ Ἰούδα γνώσει ἐναπόκεινται· ἐν γὰρ τῷ τούτου κλήρῳ γεννᾶται Χριστός.

And I believe the logoi concerning providence belong to the hidden state of Judah and Benjamin, for I think their names indicate different degrees of purity, since Judah is translated as one who makes confession and Benjamin as the son of the day or the son of the right hand.

Οἷμαι δὲ τοὺς περὶ προνοίας λόγους εἶναι ἁρμόζοντας τῇ καταστάσει τοῦ κρυπτοῦ Ἰούδα καὶ Βενιαμίν, ἅτινα ὀνόματα διαφόρων καὶ καθαρῶν καταστάσεων ἡγοῦμαι διαγνωρίσματα εἴγε Ἰούδας μὲν ἐξομολογούμενος ἑρμηνεύεται, Βενιαμ̀ν δὲ υἱὸς ἡμερῶν ἢ υἱὸς δεξιᾶς.



 17,9 He that conceals injuries seeks love; but he that hates to hide them separates friends and kindred.

 17.9 < ὃς κρύπτει ἀδικήματα, ζητεῖ φιλίαν· ὃς δὲ μισεῖ κρύπτειν, διίστησιν φίλους καὶ οἰκείους.>

157. By justice we conceal injustice, by continence intemperance, and again by charity hatred, by disinterestedness greed. We also hide pride with humility and recklessness with gentleness. Thus we seek “spiritual friendship,” that is to say, holy knowledge. Διὰ μὲν τῆς δικαιοσύνης τὴν ἀδικίαν κρύπτομεν͵ διὰ δὲ τῆς σωφροσύνης τὴν ἀκολασίαν καὶ πάλιν διὰ τῆς ἀγάπης τὸ μῖσος καὶ διὰ τῆς ἀφιλαργυρίας τὴν πλεονεξίαν. Κρύπτομεν δὲ καὶ διὰ τῆς ταπεινοφροσύνης τὴν ὑπερηφανίαν καὶ διὰ τῆς πραΰτητος τὴν θρασύτητα͵ ζητοῦντες τὴν πνευματικὴν φιλίαν͵ ἥτις τὴν ἁγίαν γνῶσιν σημαίνει.

 In Paul some are said to be fellow citizens of the saints and inhabitants of Jerusalem, built on the foundation of the apostles and prophets (Eph 2.19-20) [FRIENDSHIP: Scholia on Proverbs: 69120143150;  173189;  304  Scholion 4 on Ps 22.5]

 Καὶ παρὰ τῷ Παύλῳ δὲ συμπολῖταί τινες τῶν ἁγίων λέγονται γεγονέναι καὶ οἰκεῖοι τῆς Ἱερουσαλήμ͵ ἐποικοδομηθέντες ἐπὶ τῷ θεμελίῳ τῶν ἀποστόλων καὶ προφητῶν.





 17,17[1-2] Have a friend for every season, and let brethren be useful in distress .

17.17[1-2] .< εἰς πάντα καιρὸν φίλος ὑπαρχέτω σοι· ἀδελφοὶ δὲ ἐν ἀνάγκαις χρήσιμοι ἔστωσαν >

 163. The If the sons of Christ are brothers of one another, and if angels and just men are the sons of Christ, angels and holy men are therefore brothers of one another, for they are begotten by the spirit of adoptive filiation. (cf. Rom 8.15)

 163. Εἰ οἱ τοῦ Χριστοῦ υἱοὶ ἀλλήλων εἰσὶν ἀδελφοί͵ οἱ ἄγγελοι δὲ καὶ οἱ δίκαιοι ἄνθρωποι Χριστοῦ εἰσιν υἱοί͵ οἱ ἄγγελοι ἄρα καὶ οἱ ἅγιοι ἄνθρωποι ἀλλήλων εἰσὶν ἀδελφοί͵ τῷ τῆς υἱοθεσίας γεννώμενοι πνεύματι.



 17,17[3] For this, indeed, they were begotten

17.17[3] τούτου γὰρ χάριν γεννῶνται

 164. They are indeed begotten by wisdom to lead men from vice to virtue and from ignorance to the knowledge of God, for creation itself also groans in labor and was subjected to futility, not of its own will (Rom 8.20-22).

 164. Τούτου γὰρ χάριν γεννῶνται ὑπὸ τῆς σοφίας͵ ἵνα ἀνθρώπους ὁδηγήσωσιν ἀπὸ κακίας ἐπ΄ ἀρετὴν καὶ ἀπὸ ἀγνωσίας ἐπὶ γνῶσιν θεοῦ͵ εἴγε καὶ αὐτὴ ἡ κτίσις στενάζει καὶ συνωδίνει ἡμῖν καὶ ὑπετάγη τῇ ματαιότητι οὐχ ἑκοῦσα.



 17, 27 He who forbears to utter a hard word is discreet, and a patient man is wise.

17.27 ὃς φείδεται ῥῆμα προέσθαι σκληρόν, ἐπιγνώμων· μακρόθυμος δὲ ἀνὴρ φρόνιμος.

 171. The [tempting-] thought that moves irascibility is named a hard word. Or the word that moves one’s neighbor’s irascibility is named a hard word.

 171. Τὸν λογισμὸν τὸν κινοῦντα θυμὸν ὠνόμασεν ῥῆμα σκληρόν. Ἤ τὸν λόγον τὸν κινοῦντα τοῦ πλησίον αὐτοῦ θυμὸν ὠνόμασεν ῥῆμα σκληρόν.




18.1. The man who wants to be separated from his friends looks for
pretexts, in all circumstances he will be blamed.

18,1  <1προφάσεις ζητεῖ ἀνὴρ βουλόμενος χωρίζεσθαι ἀπὸ φίλων· ἐν παντὶ δὲ καιρῷ ἐπονείδιστος ἔσται >

 173. It calls sins pretexts, for it is said To furnish pretexts for his sins (Ps 140.4). And it calls friends all the saints to whom this man was joined by virtue. [FRIENDSHIP: Scholia on Proverbs: 69120143150 157 189;  304  Scholion 4 on Ps 22.5].

 173 Προφάσεις λέγει τὰς ἁμαρτίας· τοῦ προφασίζεσθαι γάρ͵ φησίν͵ προφάσεις ἐν ἁμαρτίαις. Φίλους δὲ πάντας τοὺς ἁγίους οἷς δι΄ ἀρετῆς συνήπτετο.



 19, 4 Wealth acquires many friends;
but the poor is deserted even by the friends he has.

19, 4 < πλοῦτος προστίθησιν φίλους πολλούς, ὁ δὲ πτωχὸς καὶ ἀπὸ τοῦ ὑπάρχοντος φίλου λείπεται. >

 189. The wealth of knowledge and wisdom gains for us many angels; but the impure is separated even from the angel he was given in childhood. Because spiritual friendship is virtue and the knowledge of God, grace through which we are united in friendship with the holy powers, if it is true that men that convert become a cause of joy for the angels (cf. Lk 15.10). Thus the Savior calls his servants friends (Jn 15.15) when they are judged worthy of receiving greater contemplations.  [FRIENDSHIP: Scholia on Proverbs: 69120143150 157 173 304.]   Scholion 4 on Ps 22.5

 189. Πλοῦτος γνώσεως καὶ σοφίας προστίθησιν ἡμῖν ἀγγέλους πολλούς· ὁ δὲ ἀκαθαρτος καὶ ἀπὸ τοῦ δοθ́εντος αὐτῷ ἐκ παιδὸς ἀγγέλου χωρίζεται. Ἡ γὰρ πνευματικὴ φιλία ἐστὶν ἀρετὴ καὶ γνῶσις θεοῦ, δι' ὧν συναπτόμεθα πρὸς φιλίαν ταῖς ἁγίαις δυνάμεσιν, εἴγε οἱ μετανοοῦντες ἄνθρωποι χαρᾶς αἴτιοι γίνονται τοῖς ἀγγέλοις. Οὕτως καὶ ὁ σωτὴρ φίλους καλεῖ τοὺς δούλους ποτὲ τῆς μειζονος αὐτοὺς θεωρίας καταξιώσας.

Thus Abraham who was rich in knowledge prepared this mystical table for friends who appeared to him at midday (Gen 18.1-8).

Οὕτω καὶ Ἀβραὰμ πλουτήσας ἐν γνώσει τὴν μυστικὴν ἐκεινην παρατίθησι τράπεζαν τοῖς κατὰ τὴν μεσημβρίαν φίλοις φανεῖσιν αὐτῷ.

But Saul is separated even from the friend he had because of his evil, as it is written: And the Spirit of God departed from Saul, and an evil spirit from the Lord tormented him (1Sam 16.14). Here the angel is said to be the spirit the Lord, because [scripture] says: For He makes His angels spirits and His servants a burning fire (Ps 103.4).

Σαοὺλ δὲ καὶ ἀπὸ τοῦ ὑπάρχοντος φίλου διὰ τὴν κακίαν χωρίζεται· γέγραπται γὰρ < καὶ ἀπέστη πνεῦμα θεοῦ ἀπὸ Σαοὺλ > καὶ πνεῦμα πονηρὸν παρὰ κυρίου ἔπνιγε τὸν Σαούλ͵ πνεῦμα κυρίου λέγων τὸν ἄγγελον· < ὁ ποιῶν γάρ͵ φησίν͵ τοὺς ἀγγέλους αὐτοῦ πνεύματα καὶ τοὺς λειτουργοὺς αὐτοῦ πῦρ φλέγον. >

 That the angels are in charge of human beings the Lord teaches in the Gospels when he said, Take care not to despise any of these little ones. because their angels continually see the face of my Father Who is in heaven (Mt 18.10). And Jacob,  too, said The angel who delivers me from all the evils (Gen 48.16), and Zachariah said, And the angel who speaks in me said (Zach 1.9).


Ὅτι δὲ καὶ ἄγγελοι τοὺς ἀνθρώπους πεπί στευνται͵ διδάσκει ἐν τοῖς εὐαγγελίοις ὁ κύριος· ὁρᾶτε͵ λέγων͵ μὴ καταφρονήσητε ἑνὸς τῶν μικρῶν τούτων͵ ὅτι οἱ ἄγγελοι αὐτῶν διὰ παντὸς βλέπουσι τὸ πρόσωπον τοῦ πατρός μου τοῦ ἐν οὐρανοῖς. Καὶ πάλιν ὁ Ἰακώβ· ὁ ἄγγελος ὁ ῥυόμενός με ἀπὸ πάντων τῶν κακῶν. Καὶ ὁ Ζαχαρίας· καὶ εἶπεν ὁ ἄγγελος ὁ λαλῶν ἐν ἐμοί.




19, 5. A false witness shall not be unpunished
and he that accuses unjustly shall not escape.

19, 5 < μάρτυς ψευδὴς οὐκ ἀτιμώρητος ἔσται, ὁ δὲ ἐγκαλῶν ἀδίκως οὐ διαφεύξεται. > [π284]

 190. As many as ignore the logoi concerning judgment and providence blaspheme against the Creator - they accuse unjustly. And again, as many as, troubled by their own passions, consider virtue unattainable - these accuse unjustly the one who gives the law.

 190. Ὅσοι τοὺς περὶ κρίσεως καὶ προνοίας ἀγνοοῦντες λόγους τὸν δημιουγρὸν βλασφημοῦσιν, οὗτοι ἐγκαλοῦσιν ἀδίκως. Καὶ ὁσοι πάλιν ὑπὸ τῶν ἰδίων παθῶν ἐνοχλούμενοι νομίζουσιν ἀκατόρθωτον εἶναι τὴν ἀρετήν, οὗτοι τῷ δεδωκότι τὸν νόμον ἐγκαλοῦσιν ἀδίκως.



19, 7 3-4. Good insight will draw near to them that know it, and a sensible man will find it.

19, 7 3-4 < ἔννοια ἀγαθὴ τοῖς εἰδόσιν αὐτὴν ἐγγιεῖ, ἀνὴρ δὲ φρόνιμος εὑρήσει αὐτήν. > [π286]

 191. The knowledge of God is [here] called insight, and those who know it are the pure of heart (cf. Mt 5:8).

 191. Τὴν τοῦ θεοῦ γνῶσιν νῦν ὠνόμασεν ἔννοιαν καὶ τοὺς εἰδότας αὐτὴν τοὺς καθαροὺς τῇ καρδίᾳ.



19, 12 The threatening of a king is like the roaring of a lion; but as dew on the grass, so is his favor.

19.12 < βασιλέως ἀπειλὴ ὁμοία βρυγμῷ λέοντος·ὥσπερ δὲ δρόσος ἐπὶ χόρτῳ, οὕτως τὸ ἱλαρὸν αὐτοῦ. >

 195. Our Lord is become a devouring fire (cf. Heb 12:29) and “a lion enraged against sinners, by consuming entirely the wood, the hay and the straw” (cf. I Cor 3.12) and by making the flesh perish that struggles against the Spirit (cf. Gal 5.17) . But He is made light and “dew” for the virtuous through showing them the logoi of created [beings] by extinguishing the flaming darts of [the] evil [one](Eph 6.16) and by cooling the heat that results from the praktike.

 195. Ὁ κύριος ἡμῶν πῦρ μὲν καταναλίσκον καὶ λέων ὀργιζόμενος γίνεται πρὸς τοὺς ἁμαρτάνοντας͵ κατακαίων ξύλα͵ χόρτον͵ καλάμην καὶ τὴν σάρκα τὴν στρατευομένην κατὰ τοῦ πνεύματος ἀναλίσκων· φῶς δὲ καὶ δρόσος πρὸς τοὺς κατορθοῦντας͵ δεικνὺς αὐτοῖς τῶν γεγονότων τοὺς λόγους καὶ κατασβεννύων τὰ πεπυρωμένα βέλη τοῦ πονηροῦ καὶ περιψύχων τὸν ἐκ τῆς πρακτικῆς συμβαίνοντα καύσωνα.



20.1   Wine is an intemperate thing,
and strong drink full of violence

20.1 < ἀκόλαστον οἶνος καὶ ὑβριστικὸν μέθη >

 206. If the anger of dragons is their wine (Deut 32:33) and if wine is an intemperate thing, irascibility is thus an intemperate thing, by rendering men intemperate; and anger an insolent thing because this drunkenness arises from boiling of the irascible part. And if the Nazarines in accordance with the law abstain from wine, (cf. Num 6:3) the law has therefore ordained that the Nazarines are to be without anger

 206. Εἰ θυμὸς δρακόντων ὁ οἶνος αὐτῶν͵ ἀκόλαστον δὲ ὁ οἶνος͵ ἀκόλαστον ἄρα ὁ θυμός͵ ἀκολάστους τοὺς ἀνθρώπους ποιῶν͵ καὶ ὑβριστικὸν ἡ ὀργή· αὕτη γὰρ ἡ μέθη ἀπὸ ζέοντος τοῦ θυμοῦ πέφυκε γίνεσθαι. Εἰ δὲ οἴνου οἱ ναζιραῖοι κατὰ τὸν νόμον ἀπέχονται͵ θυμοῦ ἄρα τοὺς ναζιραίους ἐκτὸς εἶναι νενομοθέτηται.



20, 12 The ear hears and the eye sees:
 and both are the work of the Lord

20,12 < οὖς ἀκούει καὶ ὀφθαλμὸς ὁρᾷ·
κυρίου ἔργα καὶ ἀμφότερα. >

215. It is not the ‘eye which sees’ evil that is ‘the work of the Lord’ but rather the one who ‘sees; and it is not ‘the ear which hears’ evil that is ‘the work of the Lord’ but rather the one who ‘hears;’ and it is said to be the same with the other members of the body. This saying [can be] useful[ly directed] against those who despise this body of ours, [and thus] insult the creator.

 215. Οὐχ ὁ κακῶς ὁρῶν ὀφθαλμὸς, ἔργον ἐστὶ τοῦ κυρίου, ἀλλ' ὁ ὁρῶν· καὶ οὐ τὸ κακῶς ἀκοῦον οὖς ἔργον ἐστὶ τοῦ Κυρίου, ἀλλὰ τὸ ἀκοῦον· καὶ ἐπὶ τῶν ἄλλων δὲ μελῶν τοῦ σώματος ὡσαύτως λεκτέον. Χρήσῃ δὲ τῷ ῥητῷ τούτῳ πρὸς τοὺς κακηγοροῦντας, ἡμῶν τοῦτο τὸ σῶμα, καὶ τὸν δημιουργὸν ἐνυβρίζοντας.

22,2  The rich and the poor meet together;
but the Lord made them both.

22,2 < πλούσιος καὶ πτωχὸς συνήντησαν ἀλλήλοις· ἀμφοτέρους δὲ ὁ κύριος ἐποίησεν >

 234. The rich purifies his irascible part by alms[giving] and thus acquires charity; the pauper learns through his poverty to be humble.

 234. Ὁ μὲν πλούσιος διὰ τῆν ἐλεημουσυνῶν καθαίρει θυμόν, κτώμενος τὴν ἀγάπην· ὁ δὲ πένης διὰ τῆς πεμίας ταπεινοφρονεῖν ἐκδιδάσκεται.



22.113  A king rules with his lips

 12 but the eyes of the Lord preserve preception;
 but the transgressor despises
[wise] words.

22.113 < χείλεσι ποιμαίνει βασιλεύς.

 12 οἱ δὲ ὀφθαλμοὶ κυρίου διατηροῦσιν αἴσθησιν, φαυλίζει δὲ λόγους παράνομος.>

 241. The Lord who “ keeps watch over“ our souls also “ pastures “ us by spiritual knowledge, knowledge that “ scorns“ those who transgresses its law. It is necessary to note that Christ descends [to our level] “to pasture [us],“ even though he is “king,” for he says: “I am the good shepherd.” (Jn 10:11) But if he is the king of kings (cf. 1Tim 6:15) and the shepherd of the flock (cf. Jn 10:2), the day will come when he will be king only, when the sheep will have attained the royal dignity.

 241. Ὁ διατηρῶν τὰς ψυχὰς ἡμῶν κύριος αὐτὸς διὰ 2 τῆς πνευματικῆς γνώσεως ποιμαίνει ἡμᾶς, ἤτινα γνῶσιν 3 φαυλίζει ὁ παραβαίνων τὸν νόμον αὐτοῦ. Σημειωτέον δὲ 4 ὅτι βασιλεὺς ὢν ὁ Χριστὸς λέγεται διὰ τῆς συγκαταβάσεως 5 ποιμαίνειν ἡμᾶς· < ἐγὼ γάρ, φησίν, εἰμὶ ὁ ποιμὴν ὁ καλός. > 6 Εἰ δὲ βασιλεὺς μέν ἐστι βασιλευόντων, ποιμὴν δὲ προβάτων, 7 ἔσται ποτὲ μόνον βασιλεύς, τῶν προβάτων εἰς τὸ 8 βασιλικὸν μεταβάντων ἀξίωμα.

22, 20 And you are to inscribe them for yourself thrice for counsel and knowledge upon the wideness of your heart.

22, 20 < καὶ σὺ δὲ ἀπόγραψαι αὐτὰ σεαυτῷ τρισσῶς εἰς βουλὴν καὶ γνῶσιν ἐπὶ τὸ πλάτος τῆς καρδίας σου. >

 247. The one who has widened his heart through purity will understand the logoi of God - those connected with praktike, physike, and theologike. For all matters which concern the Scriptures, are divided into three parts: ethics, physics, and theology. And to the first correspond the Proverbs, to the second Ecclesiastes, and to the third the Song of Songs.

 247. Ὁ πλατύνας διὰ τῆς καθαρότητος τὴν καρδίαν αὐτοῦ νοήσει τοὺς τοῦ θεοῦ λόγους τούς τε πρακτικοὺς καὶ τοὺς φυσικοὺς καὶ τοὺς θεολογικούς. Πᾶσα γὰρ ἡ κατὰ τὴν γραφὴν πραγματεία τέμνεται τριχῶς εἰς ἠθικὴν καὶ φυσικὴν καὶ θεολογικήν. Καὶ ἀκολουθεῖ τῇ μὲν πρώτῃ αἱ Παροιμίαι, τῇ δὲ δευτέρᾳ ὁ Ἐ κκλησιαστής, τῇ δὲ τρίτῃ τά ῎Ἄσματα τῶν ᾀσμάτων.





 23.9 Say nothing in the ears of a fool,
lest at any time he sneer at your wise words.

23.9 < εἰς ὦτα ἄφρονος μηδὲν λέγε,
μήποτε μυκτηρίσῃ τοὺς συνετοὺς λόγους σου.>

 253. Do not say anything “intelligent,” which is to say deep or mystical, for it is not proper to cast pearls before swine. (cf Mt. 7:6)

 253. Μηδὲν λέγε συνετόν, τουτέστιν βαθὺ καὶ μυστικόν· οὐ δεῖ γὰρ βάλλειν τοὺς μαργαρίτας ἔμπροσθεν τῶν χοίρων.





 23.18 If you observe this you will have descendants,
and your hope will not fade.

23, 18  ἐὰν γὰρ τηρήσῃς αὐτά͵ ἔσται σοι ἔγγονα· ἡ δὲ ἐλπίς σου οὐκ ἀποστήσεται

 256. Proper logismoi and spiritual contemplations (theorémata) are said to be the descendants of the nous; and thus the soul is said to be barren (childless) that does not have these descendants, which are naturally engendered by the spiritual bridegroom

 256. Τοὺς ὀρθοὺς λογισμοὺς καὶ τὰ πνευματικὰ θεωρήματα ἔγγονα εἶπεν τοῦ νοῦ. Διὸ καὶ ἄτεκνός ἐστιν ἡ ψυχὴ ἡ μὴ ἔχουσα ταῦτα τὰ ἔγγονα͵ ἅπερ πέφυκε τίκτεσθαι ἀπὸ τοῦ πνευματικοῦ νυμφίου.

  Scholion 258


23.22  Hearken, my son, to your father who begot you, and despise not your mother because she has grown old.

23.22 < ἄκουε, υἱέ, πατρὸς τοῦ γεννήσαντός σε καὶ μὴ καταφρόνει ὅτι γεγήρακέν σου ἡ μήτηρ.>

 258. I have heard an elder say: The soul is the mother of the intellect, because through the virtues of the praktike it gives light to the intellect (nous). He calls “soul” the passionate part of the soul, which is divided into the irascible part and the concupiscible part. It is indeed by courage and the temperance, he said, that we acquire wisdom and the knowledge of God. Now courage and temperance are the virtues of the irascible and concupiscible parts. [On the light of the nous and its possible origins: cf. KG 1.35, 1.74; 1.81, 2.29; 3.44, 3.52, 5.15; Sch.258 on Prov. 23.22 ; Prak. 64; Gnost. 45Prayer 75; Thoughts/Peri.Log. 17, 39, 40, 42; Skem. 2, 42325, 27; Letter 39.5; Antiret. 6.16.]

258. ῎Ηκουσά τινος τῶν γερόντων τὴν ψυχὴν εἰπόντος μητέρα τοῦ νοῦ· αὕτη γάρ͵ φησίν͵ διὰ τῶν πρακτικῶν ἀρετῶν εἰς φῶς προάγει τὸν νοῦν. Ψυχὴν δὲ ἔλεγεν τὸ παθητικὸν μέρος τῆς ψυχῆς͵ ὅπερ διαιρεῖται εἰς θυμὸν καὶ ἐπιθυμίαν. Διὰ γὰρ ἀνδρείας͵ φησί͵ καὶ σωφροσύνης κτώμεθα σοφίαν καὶ γνῶσιν θεοῦ. Ἀνδρεία δὲ καὶ σωφροσύνη θυμοῦ καὶ ἐπιθυμίας ἐστὶν ἀρεταί.



24·7   Wisdom and good understanding are in the gates of the wise

24·7 < σοφία καὶ ἔννοια ἀγαθὴ ἐν πύλαις σοφῶν· >

 267. The gates of the wise are the virtues of the praktike by which the wisdom of God enters.

 267. Αἱ πύλαι δὲ σοφῶν αἱ πρακτικαί εἰσιν ἀρεταὶ δι' ὧν εἰσέρχεται σοφία Θεοῦ.



24:11 Rescue those led away to death; redeem; do not refrain from liberating those condemned [to death].

24,22 < ῥῦσαι ἀγομένους εἰς θάνατον
καὶ ἐκπρίω κτεινομένους, μὴ φείσῃ·>.

 269. This verse should be used against those who have been judged worthy to receive divine knowledge and who neglect to teach, [while] many are led away to death through vices.

 269. Χρηστέον τούτῳ τῷ ῥητῷ πρὸς τοὺς καταξιωθέντας θείας γνώσεως, καὶ ἀμελοῦντας τῆς διδασκαλίας, πολλῶν ἀπαγομένων ὑπὸ τῆς κακίας εἰς θάνατον.

  Scholion 275


24, 22 For they will suddenly bring suffering on the impious; and who can know the punishment of them both?

24,22 < ἐξαίφνης γὰρ τείσονται τοὺς ἀσεβεῖς· τὰς δὲ τιμωρίας ἀμφοτέρων τίς γνώσεται; >

 275. How, then, can the Savior say in the Gospel: “The Father judges no one, but he has given all judgment to the Son”? (Jn 5:22) [Only] if punishment is one thing and judgment another.[1] Punishment is deprivation of [both] apatheia and the knowledge of God together with physical pain; but judgment is the creation of an age[2] which distributes to each of the reasoning beings a body corresponding to its state. Sch 10 on Ps 1.5 On Jn 5.22: cf scholia 1 on Ps 16.2; 5 on Ps 49.4; 4 & 4b on Ps 49.6; 8 on Ps 93.15. KG 2.483.483.503.51. also cf KG 1.11;1.65

 275. Πῶς οὖν ὁ σωτὴρ ἐν τοῖς εὐαγγελίοις φησίν· < ὁ πατὴρ κρίνει οὐδένα, ἀλλὰ πᾶσαν τὴν κρίσιν δέδωκεν τῷ υἱῳ >; Ἢ ἄλλο μέν ἐστι τιμωρία, ἄλλο δὲ κρίσις. Καὶ τιμωρία μέν ἐστι στέρησις ἀπαθείας καὶ γνώσεως θεοῦ μετ' ὀδύνης σωματικῆς· κρίσις δέ ἐστιν γένεσις αἰῶνος κατ' ἀναλογίαν ἑκάστῳ τῶν λογικῶν σώματα διανέμοντος.



24.27(1-2) Prepare your works for departure [exodus] and get ready (to go) into the field

31.21 < ἑτοίμαζε εἰς τὴν ἔξοδον τὰ ἔργα σου καὶ παρασκευάζου εἰς τὸν ἀγρόν >

 291. In the gospels Our Lord calls the world “field”, while Solomon calls “field” the contemplation of the world. But the “field” of the Gospels is that of a  human being composed of body and of a soul, because it is sensitive; while the “field” designated here is solely that of the nous because it is intelligible and consists of the logoi of this world: it is this [field] into which pure hearts enter.

On the creation of a world in the nous KG 5.12, 5.81; cf. KG 5.41. Pure hearts enter the field that is contemplation of the intelligible world: Sch 291 On Prov 24.27.  On shaping the sensible world in the mind for the sake of knowledge: Skemm 39; on the anchorite who dwells there in justice: Skemm 14 & 38.

 291. Ὁ μὲν κύριος ἡμῶν ἐν τοῖς εὐαγγελίοις ἀγρὸν τὸν κόσμον ὠνόμασεν· ὁ δὲ Σολομὼν ἀγρὸν νῦν εἴρηκεν τὴν θεωρίαν τοῦ κόσμου. Ἀλλ΄ ὁ μὲν ἐν τοῖς εὐαγγελίοις ἀγρὸς τοῦ συνεστῶτος ἐκ ψυχῆς καὶ σώματος ἀνθρώπου ἐστίν· αἰσθητὸς γάρ ἐστιν· ὁ δὲ ἐνταῦθα δηλούμενος ἀγρὸς τοῦ νοῦ μόνου ἐστίν͵ νοητὸς ὢν καὶ συνεστὼς ἐκ τῶν λόγων τούτου τοῦ κόσμου͵ εἰς ὃν καρδίαι εἰσβαίνουσι καθαραί.




25:10.1-2. Grace and friendship liberate,
Hold them
[close] to yourself so you are not subject to reproach

25.10.1-2  < χάρις καὶ φιλία ἐλευθεροῖ͵ ἃς τήρησον σεαυτῷ͵ ἵνα μὴ ἐπονείδιστος γένῃ  >

 304. Solomon frequently speaks of the “friend” and of friendship”. It is therefore now appropriate to pay attention to what the word “friendship” means to him. He says that “grace and friendship liberate.” Furthermore in the Gospels the Savior said to the Jews who believed in him: “If you remain in my word, you are truly my disciples, and the truth will liberate you,” (Jn 8.32) and Paul writes in his turn: “Christ has liberated us from the curse of the law (Gal 3.13). Therefore, if “friendship liberates”, if “the truth liberates,” and if the Savior liberates, then “the truth” and “friendship” are Christ. 304 25, Πυκνότερον ὁ Σολομὼν φίλου τε μέμνηται καὶ φιλίας. Διὸ καλῶς ἔχει νῦν προσέχειν τῷ ὀνόματι͵ τί βούλεται αὐτῷ σημαίνειν ἡ φιλία· χάρις γάρ͵ φησίν͵ καὶ φιλία ἐλευθεροῖ. Καίτοι ὁ σωτὴρ ἐν τοῖς εὐαγγελίοις πρὸς τοὺς πεπιστευκότας αὐτῷ Ἰουδαίους φησίν· ἐὰν ὑμεῖς μείνητε ἐν τῷ λόγῳ τῷ ἐμῷ͵ ἀληθῶς μαθηταί μού ἐστε καὶ ἡ ἀλήθεια ἐλευθερώσει ὑμᾶς. Παῦλος δὲ πάλιν γράφει· Χριστὸς ἡμᾶς ἠλευθέρωσεν ἐκ τῆς κατάρας τοῦ νόμου. Εἰ οὖν ἡ φιλία ἐλευθεροῖ καὶ ἡ ἀλήθεια ἐλευθεροῖ καὶ ὁ σωτὴρ ἐλευθεροῖ͵ Χριστός ἐστιν ἡ ἀλήθεια καὶ ἡ φιλία.

This is why all those who possess knowledge of Christ are friends of one another. In this way the Savior called his disciples friends (cf Jn 15.15), John was the friend of the Bridegroom (cf Jn 3.29), Moses, too (cf Ex 33.11) and all the saints. And it is only in this kind of friendship that friends of the same person are also friends of each other.  

 Ὅθεν καὶ πάντες οἱ ἔχοντες τὴν γνῶσιν τοῦ Χριστοῦ φίλοι ἀλλήλων εἰσίν. Οὕτω καὶ τοὺς μαθητὰς φίλους εἴρηκεν ὁ σωτὴρ καὶ Ἰωάννης φίλος ἦν τοῦ νυμφίου͵ Μωσῆς καὶ πάντες οἱ ἅγιοι. Καὶ ἐπὶ ταύτης μόνον τῆς φιλίας οἱ τοῦ αὐτοῦ φίλοι καὶ ἀλλήλων εἰσὶ φίλοι.

And it is only in this kind of friendship that friends of the same person are also friends of each other.  [cited also in Schol 120 on Prov.10.18[FRIENDSHIP: Scholia on Proverbs: 69120143150 157 173189.  Scholion 4 on Ps 22.5] Καὶ ἐπὶ ταύτης μόνον τῆς φιλίας οἱ τοῦ αὐτοῦ φίλοι καὶ ἀλλήλων εἰσὶ φίλοι.



25.15   In long-suffering is prosperity to kings, and a soft tongue breaks the bones.

25.15 < ἐν μακροθυμίᾳ εὐοδία βασιλεῦσιν, γλῶσσα δὲ μαλακὴ συντρίβει ὀστᾶ. >

 309. Now it has designated as tender the irascible soul that breaks bone, that says: Lord, Lord, who is like you? (Ps 34:10).

 {οριγ} 309. δὲ τὴν θυμώδη ψυχὴν ὠνόμασαν μαλακὴν, ἥτις συντρίβει τὰ ἑαυτῆς πρὸς Θεὸν πνευματικὰ ὀστᾶ, +τὰ πεφυκότα λέγειν· Κύριε, Κύριε, τίς ὅμοιός σοι;




25:26 As if one should stop a well, and thus pollute a spring of water, so is it unseemly for a the righteous to fall prostrate before the ungodly.

25.26 < ὥσπερ εἴ τις πηγὴν φράσσοι καὶ ὕδατος ἔξοδον λυμαίνοιτο͵ οὕτως ἄκοσμον δίκαιον πεπτωκέναι ἐνώπιον ἀσεβοῦς >

317. Certain intellections of the intellect are called “prostrations,” others arising, sitting, and standing, while others are called walking and stumbling. And still others are described as hard, soft, perfumed, sweet, bitter, smooth, straight and twisted. 317 Τῶν νοημάτων τοῦ νοῦ͵ τὰ μὲν πτώματα αὐτοῦ λέγεται͵ τὰ δὲ ἐγέρσεις͵ τὰ δὲ καθέδρα͵ τὰ δὲ στάσις· καὶ ἄλλα περίπατος καί τινα αὐτοῦ προσκόμματα ὀνομάζεται· καὶ ἄλλα σκληρὰ καὶ μαλακὰ καὶ εὐώδη καὶ γλυκέα καὶ πικρὰ καὶ λεῖα καὶ ὀρθὰ καὶ σκολιά·
And again still some who are called brambles and thistles, light and darkness, life and death, diseases and health. Still others are called lie and truth. καὶ πάλιν τὰ μὲν αὐτοῦ καλεῖται ἄκανθαι καὶ τρίβολοι͵ τὰ δὲ φῶς καὶ σκότος καὶ ζωὴ καὶ θάνατος͵ τὰ δὲ νόσοι καὶ ὑγεῖαι· καὶ ἄλλα πάλιν ὀνομάζεται ψεῦδος καὶ ἀλήθεια·
And there are many other names that the Scripture applies to the soul and its intellections. καὶ πολλὰ ἕτερα ὀνόματα τίθησιν ἡ γραφὴ κατά τε τῆς ψυχῆς καὶ τῶν νοημάτων αὐτῆς.
Here, then, are a few of the many [terms scripture] applies to the [soul]: intellect, soul, heart, man, husband, wife, slave, servant, father, son, spirit, eye, mouth, lips, tongue, throat, belly, breast, arm, finger, tree, nose, ewe, kid, shepherd.   Ἃ δὲ τίθησι κατ΄ αὐτῆς͵ ὡς ἔστιν ὀλίγα ἐκ πολλῶν εἰπεῖν͵ ἔστι ταῦτα· νοῦν͵ ψυχήν͵ καρδίαν͵ ἄνθρωπον͵ ἄνδρα͵ γυναῖκα͵ δοῦλον͵ οἰκέτην͵ πατέρα͵ υἱόν͵ πνεῦμα͵ ὀφθαλμόν͵ στόμα͵ χείλη͵ γλῶσσαν͵ λάρυγγα͵ κοιλίαν͵ κόλπον͵ βραχίονα͵ δάκτυλον͵ ξύλον͵ μυκτῆρα͵ πρόβατον͵ ἔριφον͵ ποιμένα·
And there are many other names of the soul, but I cannot quote them here, because the genre of scholia does not permit prolixity. (πολυλογία - cf. Mt.6.7 on prayer) καὶ ἄλλα πλείονά ἐστιν ὀνόματα τῆς ψυχῆς͵ ἃ οὐ δυνατὸν νῦν παραθέσθαι διὰ τὸ εἶδος τῶν σχολίων πολυλογίαν μὴ ἐπιδεχόμενον.

On the rule of scholia: Sch 42 on Eccl 5:17: contains list of names & the rule (kanon) of scholia).  Also Sch. 5 on Ps 88.9 (great and deep contemplation - cannot be gone into because of kanon of scholia).  Note here it is not kanon, but eidos.

On discouraging prolixity: Sch. 35 on Eccl. 5:1-2 (l. 26), where Prov. 10:18 is quoted concerning theologiaSee also  ad Virg. 15.2 “Open your mouth with the word of God (Prov. 31:8), and restrain your tongue from prolixity/πολυλογίας .”)


  Here, then, the just nousprostrates itself before Satan, by accepting an impure thought or a false doctrine. And David, too, said Before him shall all prostrate themselves who descend to earth (Ps.21:30): but this prostration concerns true knowledge and pure thoughts.

 Ἐνταῦθα οὖν πίπτει δίκαιος νοῦς ἐνώπιον τοῦ σατανᾶ͵ λογισμὸν ἀκάθαρτον ἢ ψευδὲς δόγμα ὑποδεξάμενος. Καὶ ὁ Δαυὶδ δέ φησιν· ἐνώπιον αὐτοῦ προπεσοῦνται πάντες οἱ καταβαίνοντες εἰς γῆν· ἀλλὰ τοῦτο τὸ πτῶμα περιέχει γνῶσιν ἀληθῆ καὶ λογισμοὺς καθαρούς.




26:17 Like one who grasps a dogs tail -
so is he who champions the judgment of another

26.17 < ὥσπερ ὁ κρατῶν κέρκου κυνός,
οὕτως ὁ προεστὼς ἀλλοτρίας κρίσεως. >

 326. This verse should be employed against those who choose for the priesthood or for a clerical function someone who is unworthy.

 326. Χρηστέον τούτῳ τῷ ῥητῷ πρὸς τοὺς ψηφιζομένους τινὰς τῶν ἀναξίων ἐν ἱερωσύνῃ, ἢ ἐν κλήρῳ.

  340 proseche seauto keep virtues on straight path


 27.23 See that you thoroughly know the number of your flock, and pay attention to your herds

 24. For a man does not have strength and power forever, nor does he pass it on from generation to generation.

27.23 < γνωστῶς ἐπιγνώσῃ ψυχὰς ποιμνίου σου καὶ ἐπιστήσεις καρδίαν σου σαῖς ἀγέλαις·

 24 ὅτι οὐ τὸν αἰῶνα ἀνδρὶ κράτος καὶ ἰσχύς, οὐδὲ παραδίδωσιν ἐκ γενεᾶς εἰς γενεάν. .>

 340. Take heed to yourself and keep your virtues [on the] straight [path], for men do not always possess equal strength in the[ir] virtues: [thus] they cannot pass unscathed from one virtue to another or from one [kind of] knowledge to another, since their human condition does not easily permit it. For [scripture] calls generations the virtues and knowledge through which the holy ones are begotten, as is revealed in this text: the genesis [generation] of wisdom is the fear of God, [it is] richness and glory and life

 340. Πρόσεχε σεαυτῷ καὶ τὰς ἀρετάς σου κατεύθυνε, ὅτι οὐκ ἀεὶ ἐν αὐταῖς ἰσχύουσιν ἐπίσης οἱ ἄνθρωποι οὐδὲ ἀπὸ ἀρετὴς ἐπ' ἀρετὴν ἢ ἀπὸ γνώσεως ἐπὶ γνῶσιν ὑγιῶς μεταβαίνουσιν, τῆς ἀνθρωπίνης καταστάσεως τοῦτο ῥαδίως μὴ δεχομένης. Ὅτι δὲ γενεὰς λέγει τὰς ἀρετὰς καὶ τὰς γνώσεις, καθ' ἃς γεννῶνται οἱ ἅγιοι, δείκνυσι δι' ὧν γράφει· < γενεὰ σοφίας φόβος κυρίου καὶ πλοῦτος καὶ δόξα καὶ ζωή.>

This proverb is useful, and should be directed to the pastors of the Church, whom it behooves to take heed not to appearances, but rather to hearts and to noetically pasture the sheep.

Χρηστέον δὲ ταυτῃ τῇ παροιμίᾳ καὶ πρὸς τοὺς ποιμένας τῶν ἐκκλησιν, οὓς δεῖ μὴ προσώποις, ἀλλὰ καρδίαις προσέχειν καὶ νοητῶς ποιμαίνειν τὰ πρόβατα.



29.11 A fool discloses his whole [irascibility], but the wise reserves his in part.

29.11 < ὅλον τὸν θυμὸν αὐτοῦ ἐκφέρει ἄφρων, σοφὸς δὲ ταμιεύεται κατὰ μέρος.>

 363. He who reserves a part of his ire is either he who is angry only in justifiable matters, or he who through patient endurance expends a part of his ire. And to the simple is to be said the first [explanation]; but to the more zealous, the second.

 363. Οὕτος ταμιεύεται τὸν θυμὸν κατὰ μέρος ἤτοι ὁ 2 ἐπὶ τοῖς δικαίοις ὀργιζόμενος πράγμασιν ἢ ὁ διὰ τῆς μακροθυμίας 3 καταναλίσκων τὸν θυμὸν κατὰ μέρος. Καὶ πρὸς 4 μὲν τοὺς ἁπλουστέρους λεκτέον τὸ πρότερον, πρὸς δὲ τοὺς 5 σπουδαίους τὸ δεύτερον.



29, 26 Many serve the faces of leaders,
but it is from the Lord that justice comes to a man

29, 26 < πολλοὶ θεραπεύουσιν πρόσωπα ἡγουμένων, παρὰ δὲ κυρίου γίνεται τὸ δίκαιον ἀνδρί.>

 370. It is by keeping [on the] straight [path] that we serve the angels, for they are our leaders who received us from the beginning: “For the Most High divided the nations” and “he set the borders of the nations according to the number of His angels.” (Deu 32:8) That justice which [proceeds] from judgment we will receive from the Lord on the day he judges the whole world with justice, (cf. Act 17:31) for the father has given all judgment to the Son. (cf. Jn 5:22).

 370. 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.



29,26. A courageous woman,
 where may she be found?

31, 101 < γυναῖκα ἀνδρείαν τίς εὑρήσει; >

 371. Courage is the excellent state of the reasoning soul by which it vanquishes the enemies that opposed it.

 371. Ἀνδρεία ἐστὶν ἕξις ἀρίστη λογικῆς ψυχῆς, καθ' ἣν τῶν ἀντικειμένων αὕτη κεκράτηκεν ἐχθρῶν.

31, 11   such a one shall stand in no need of stripped [booty].

31, 11 < ἡ τοιαύτη καλῶν σκύλων οὐκ ἀπορήσει >

 372. When we have conquered the adverse power, we  strip it by learning logoi that concern it.

 372. Νικήσαντες τὴν ἀντικειμένην δύναμιν, σκυλεύομεν αὐτὴν, τοὺς περὶ αὐτῆς λόγους μανθάνοντες·



31, 13 Gathering for herself wool and flax, she makes it serviceable with her hands.

31.13 < μηρυομένη ἔρια καὶ λίνον ἐποίησεν εὔχρηστον ταῖς χερσὶν αὐτῆς. >

 373. The soul gathers wool and flax that is exercising [itself][3] in the logoi of animate and inanimate [things] or examining the logoi concening praktike and physike. Some [would say] the soul gathers wool and flax that, by means of the praktike draws toward the contemplation of corporeal and incorporeal [beings].

 373. 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.



31, 151 - 2 He arises at night and gives food to his household

31, 151-2-< καὶ ἀνίσταται ἐκ νυκτῶν καὶ ἔδωκε βρώματα τῷ οἴκῳ >

 374. The sun of justice finds the soul that arises during the night awake and praying as is necessary so as to not fall into temptation. Because it also eagerlt desires to say: I have kept vigil and have become like a solitary sparrow on a roof.

 374. Τὴν ἐκ νυκτὸς ἀνισταμένην ψυχὴν ἐγρηγορυῖαν εὑρίσκει ὁ τῆς δικαιοσύνης ἥλιος͵ πάντως δὲ καὶ προσευχομένην͵ ἵνα μὴ ἐμπέσῃ εἰς πειρασμόν· σπεύδει γὰρ καὶ αὐτὴ εἰπεῖν τὸ ἠγρύπνησα καὶ ἐγενόμην ὡς στρουθίον μονάζον ἐπὶ δώματι.



31, 19 She spreads hands to what is useful and supports her arm arms on the spindle.

31, 19 < τὰς χεῖρας αὐτῆς ἐκτείνει ἐπὶ τὰ συμφέροντα· τοὺς δὲ πήχεις αὐτῆς ἐρείδει εἰς ἄτρακτον >

 376. The spindle is the pure nous that links one virtue to another or one doctrine to another; or a weaving [shuttling] word that draws forth spiritual contemplation from the nous .

 376. Ἄτρακτός ἐστι νοῦς καθαρὸς συμπλέκων ἀρετὴν ἀρετῇ καὶ δόγματι δόγμα ἢ λόγος προφορικὸς ἕλκων ἀπὸ τοῦ νοῦ πνευματικὴν θεωρίαν.



31.21 Her husband is not anxious about those at home when he tarries anywhere abroad: for all her household are clothed

31.21 < οὐ φροντίζει τῶν ἐν οἴκῳ ὁ ἀνὴρ αὐτῆς, ὅταν που χρονίζῃ· πάντες γὰρ οἱ παρ' αὐτῆς ἐνδιδύσκονται. >

 377. The nous will not be able to advance or attain to contemplation of incorporeal [beings] unless it has corrected its interior, because domestic turmoil usually returns to those whom it has exited. But when it come to possess apatheia, it will not linger in [this] contemplation and will not worry about those at home, because its irascible part is clothed in gentleness and humility and its concupiscible part in continence and abstinence.

 377. Οὐκ ἂν προέλθοι ὁ νοῦς οὐδ΄ ἐν τῇ θεωρίᾳ γένοιτο τῶν ἀσωμάτων μὴ τὰ ἔνδον διορθωσάμενος· ἡ γὰρ ταραχὴ τῶν οἰκείων ἐπιστρέφειν αὐτὸν εἴωθε πρὸς τὰ ἀφ΄ ὧν ἐξελήλυθεν. Ἀπάθειαν δὲ κτησάμενος χρονίσει τε ἐν τῇ θεωρίᾳ καὶ οὐ φροντίσει τῶν ἐν οἴκῳ· ἐνδέδυται γὰρ θυμὸς μὲν πραΰτητα καὶ ταπεινοφροσύνην͵ ἐπιθυμία δὲ σωφροσύνην καὶ ἐγκράτειαν.



31.22 She makes for her husband clothes of double texture, and garments for herself of fine linen and [reddish] purple.

31.22 < δισσὰς χλαίνας ἐποίησεν τῷ ἀνδρὶ αὐτῆς· ἐκ δὲ βύσσου καὶ πορφύρας ἑαυτῇ ἐνδύματα>

378.The logoi of earth and sea are “the garments of linen and purple” of the reasoning soul. Or it could be said that the contemplation of beings and of the Holy Trinity are “the garment of linen and purple” of the pure nous (cf KG 2,50) 378 ' Γῆς καὶ θαλάσσης οἱ λόγοι ἐνδύματά εἰσι ψυχῆς λογικῆς ἐκ βύσσου καὶ πορφύρας. Ἄλλος δέ τις ἐρεῖ τὴν θεωρίαν τῶν γεγονότων καὶ τὴν θεωρίαν τῆς ἁγίας τριάδος ἔνδυμα εἶναι νοῦ καθαροῦ ἐκ βύσσου καὶ πορφύρας.

SC comm: The linen garment (textile taken from a plant, linen) symbolizes the logoi of the earth, the purple garment (dye extracted from a marine shell, the murex) symbolizes the logoi of the sea. Evagrius undoubtedly depends on the Philonian interpretation of the four fabrics of the tabernacle (cf. Ex. 26, 1), according to which the byssus, the hyacinth, the purple and the scarlet represent respectively the earth, the air, water (or the sea), and fire. Evagrius was able to read this exegesis in Clement of Alexandria or in Origen (ref. given by M. BORnsr, in his ed. of Hom. on Exodus, SC 321, Paris 1985, p. 388-389, n. 4 , or it should read Strom. 5, 32, 3).
Also Luke 16.9 (rich man dressed in linen and purple) and Rev. 18.12: Babylonian cargo of linen and purple




31.21 Her

31.21 < ο>

 377. The



[FRIENDSHIP: Scholia on Proverbs: 69120143150 157 173189;  304.]   Scholion 4 on Ps 22.5

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