Selected Scholia

on PROVERBS

Solomon, Med. illum MS.

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

domain)
Greek text based on: PG 79.1165-1200; Philokalia; and Tugwell.[1]

1.1 The proverbs of Solomon, son of David,

who reigned in Israel.
1, 1 < , >

1. A proverb is a word [saying] which by means

of sensible things conveys the meaning of
intelligible things.
1. '
.

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.

.

1.2 To know wisdom and instruction

1, 2[1] < >

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. , , <
>.


.

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

1, 3[3]. < , >

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.
. , , ,

 , ,
.

1, 7[3] Piety towards God is the beginning of sense[perception].

1, 7[3]. < >

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. ,

.

1, 7[4] The ungodly will consider as nothing wisdom and

instruction.
1, 7[4]. .

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. , ,
, .

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
.

7. Just as the top of the head and the neck here

represent the intellect, similarly the crown and
the necklace here designate knowledge. 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. ,
.



.

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.
,
, [.98]

.

1, 13 ,

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. <
, , > <
>. ,
,
.

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. , '
,
, .

1: 14 cast in your lot with us:

let us all contribute to a common purse.
1, 14[1-2]. < ,
,>

10. They are coheirs with the enemies who

have the same vices in common. Common is
what does not come solely from God.
10. ,
. , .
1, 17 < . >

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.
' '

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 < , ,
21 ' , ,
>

12. The exit [exodus] is a name for the souls

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. 2
. 3
4 .
5 < , ,
> 6 < >
7 .

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 Uriahs 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).
[.104]
, . ,
< ,
>,
< , >
, .
< , ,
> <
,
. >

1.26 Therefore I also will laugh at your destruetion;

and I will rejoice against you when ruin comes upon
you.
1.26. < ,
, >

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. <
> ,
,
. ,
.

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 < ,
,
>

14. The siege is moral teaching that destroys

the viciously-constructed soul
14. ,
.

1,30 nor did they wish to attend to my counsels

1,301 < >

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)

. <


.>

1,321 For because they wronged the infant, they shall be

slain
1,321 < ' , >

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. ,
,
.

1:33 He who hears me reposes in hope

and lives in tranquility, fearless of any evil.

1, 33 <
>

17. The [one who possesses] apatheia

[dispassion] lives in tranquillity without any fear
of evil [tempting-thoughts]
17. ,

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 < , ,
,
25
>

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. 2
. 3
4

 , 5
.
60

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

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. 2
< , , 3 .>

5:14 I was almost in all evil

in the midst of the congregation and assembly
5.14 < '
. >

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 qv KG I,40; Letters 43 & 59; MalCog 65 (PG
40,1240 A).
62. ,
,
' ,
[154]
. ,
.

6.19. An unjust witness kindles falsehood, and brings on

disputes between brethren.
6.19 <
. >

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. 2
, 3 ,
4 .

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)
, , 5
6 ,
. 7

.

7, 4. Say that wisdom is your sister;

and gain prudence for your acquaintance.
7, 4 < ,
, >

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. ,
.
,
[188] ,
.

9, 2. She has killed her beasts;

she has mixed her wine in a bowl.
9, 2 < , >

104. Bowl is spiritual knowledge encompassing

the logoi of incorporeal [beings] and bodies, of
judgment and providence
104.
.

13, 22 A good man will inherit childrens children; and

the wealth of ungodly men is laid up for the just
13.22 <
>

134. The wealth of the impious is vice. The just

will squander it obviously by their good
teaching, is now, is in the world to come, when
they will have been placed to the five head or
ten cities has 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
Godwill appear .
134. .

.

16.14 The anger of a king is an angel of death; but a

wise man will pacify him.
16.14 < ,
. >

145. The angel who comprehends the logoi

concerning punishment is called the anger of
God.
145.
.

17, 2 A wise servant shall have rule over foolish masters,

and shall divide portions among brethren.
17.2 < ,
. >

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 Gods 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 Gods
judgment and providence, very profound [logoi]
that transcend the human state.
153. < >,

.
, '
,
,

,

.

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.

, '

 .

.

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.

,

, .

17.9 < , ,
.>

157. By justice we conceal injustice, by

continence intemperance, again by charity
hatred, and by disinterestedness greed. We also
hide pride by humility , and by gentleness
insolence. Thus we search for spiritual
friendship , which signifies sacred knowledge.
As Paul told some to be fellow-citizens with the
saints and household-members of Jerusalem,

erected on the foundation of the apostles and

prophets.
{}157. ,
, ,
, [17.200
, ,
,

, ,
.
171

17, 27 He who forbears to utter a hard word is discreet,

and a patient man is wise.
17.27 ,
.

171. The [tempting-] thought that moves

irascibility is named a hard word. Or the word
that moves ones neighbors irascibility is
named a hard word.
171. .
.

19, 4 Wealth acquires many friends;

but the poor is deserted even by the friends he has.

19, 4 < ,
. >

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. Thus the
Savior calls his servants friends when they are
judged worthy of receiving greater
contemplations..
189.
.
, '
,
.
.

Thus Abraham who was rich in knowledge

prepared this mystical table for friends who
appeared to him at midday.

.

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 evl

spirit from the Lord tormented him. 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 .

< >

<
. >

.
.
.

19, 5. A false witness shall not be unpunished

and he that accuses unjustly shall not escape.
19, 5 < ,
. > [284]

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.
, .
,
.

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 < ,
. > [286]

191. The knowledge of God is [here] called

insight, and those who know it are the pure of
heart (cf. Mt 5:8).
191.
.

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 <
, . >

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.




.

20.1 < >

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.


.
.

20, 12 The ear hears and the eye sees:

and both are the work of the Lord
20,12 <
. >

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. , , '
,
.
, ,
.

22,2 <
>

234. The rich purifies his irascible part by

alms[giving] and thus acquires charity; the
pauper learns through his poverty to be humble.
234. ,
.

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 < .
12 ,
.>

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. 2
, 3

. 4
5 < , ,
. > 6 , , 7
, 8
.

22, 20 And you are to inscribe them for yourself thrice

for counsel and knowledge upon the wideness of your
heart.
22, 20 <
. >

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.
.

. ,
, .
253

23.9 Say nothing in the ears of a fool,

lest at any time he sneer at your wise words.

23.9 < ,
.>

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. ,
.

23.22 < , ,
.>

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. 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.
258.
.

.
.
.

247 < >

267. The gates of the wise are the virtues of the

praktike by which the wisdon of God enters.
267. '
.

24:11 Rescue those led away to death; redeem; do not

refrain from liberating those condemned [to death].
24,22 <
, >.

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. ,
,
.

24, 22 For they will suddenly bring suffering on the

impious; and who can know the punishment of them
both?
24,22 <
>

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.
275. < ,
> ,
. '
'
.

25.15 < ,
. >

309. Now it has qualified as tender the irascible

soul that breaks bone, that sys: Lord, who is like
you? (Ps 34:10).
{}309. ,
, , ,

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

26.17 < ,
. >

326. This verse should be employed against

those who choose for the priesthood or for a
clerical function someone who is unworthy.
326.
, .

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 <

24 ,
. .>

340. Take heed to yourself and keep your

virtues on the right track, 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
saints are brought into being, as is revealed in

this text: the genesis [generation] of wisdom is

the fear of God, [it is] richness and glory and life
340. ,
'
,
. ,
' , ' <
.>

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.
,
,
.

29.11 A fool discloses his whole [irascibility], but the wise

reserves his in part.
29.11 < ,
.>

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. 2
3
. 4
, 5 .

29, 26 Many serve the faces of leaders,

but it is from the Lord that justice comes to a man
29, 26 < ,
.>

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.
' , <
> < >.

,
.

29,26. A courageous woman,

where may she be found?
31, 101 < >

371. Courage is the excellent state of the

reasoning soul by which it vanquishes the
enemies that opposed it.
371. , '
.

12
31, 11 < >

372. When we have conquered the adverse

power, we unclothe it by learning logoi that
concern it.
372. , ,

31, 13 Gathering for herself wool and flax, she makes it

serviceable with her hands.
31.13 < . >

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.

.
.

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

household
31, 151-2-< >

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.


.

31, 19 She spreads hands to what is useful and supports

her arm arms on the spindle.
31, 19 <
>

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.
.

31.21 Her husband is not anxious about those at home

when he tarries anywhere abroad: for all her
household are clothed
31.21 < ,
' . >

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.

.


.