tlg2042.tlg084:1 · narrativehigh
Source
Die Fragmente aus der Philokalie.
A = cod.Patm. 270 saec. X. B = cod. Ven. 47 saec. XI. C = cod. Paris. Suppl.
615 saec. XIII. D = cod. Ven. 122 saec. XIV.
English
The Fragments from the Philocalia. A = codex Patmiacus 270, 10th century. B = codex Venetus 47, 11th century. C = codex Parisinus Supplementum 615, 13th century. D = codex Venetus 122, 14th century.
tlg2042.tlg084:2 · narrativehigh
Source
Vgl. Hom. 21, 2 und 39,1.
Ro 33 codd. ABD
English
Compare Homily 21, 2 and 39, 1. Ro 33 codices ABD
tlg2042.tlg084:3 · narrativehigh
Source
{Ὥσπερ δὲ πάντα τὰ τοῦ θεοῦ δωρήματα εἰς ὑπερβολὴν μείζονά ἐστι τῆς
θνητῆς ὑποστάσεως, οὕτω καὶ ὁ ἀκριβὴς λόγος τῆς περὶ πάντων τούτων
σοφίας, παρὰ τῷ θεῷ τῷ καὶ οἰκονομήσαντι ταῦτα γραφῆναι
τυγχάνων, θέλοντος τοῦ πατρὸς τοῦ λόγου γένοιτο ἂν ἐν τῇ ἄκρως μετὰ
πάσης φιλοτιμίας καὶ συναισθήσεως τῆς ἀνθρωπίνης ἀσθενείας τῆς περὶ τὴν
κατάληψιν τῆς σοφίας κεκαθαρμένῃ ψυχῇ. εἰ δέ τις προπετέστερον ἑαυτὸν
ἐπιδῴη, μὴ συνιδὼν τὸ ἀπόρρητον τῆς σοφίας τοῦ θεοῦ καὶ τοῦ »ἐν ἀρχῇ«
»πρὸς τὸν θεὸν« λόγου, καὶ αὐτοῦ θεοῦ ὄντος, καὶ ὅτι κατὰ
τὸν λόγον καὶ θεόν, καὶ κατὰ τὴν παρ᾿ αὐτῷ σοφίαν, ταῦτα καὶ ζητητέον
καὶ εὑρετέον, ἀνάγκη τὸν τοιοῦτον εἰς μυθολογίας καὶ φλυαρίας ἐκπίπτοντα
καὶ ἀναπλασμοὺς τῷ περὶ ἀσεβείας ἑαυτὸν ὑποβάλλειν κινδύνῳ. διόπερ
μνημονευτέον καὶ τῆς παρὰ τῷ Σολομῶντι ἐν τῷ Ἐκκλησιαστῇ περὶ τῶν
τοιούτων ἐντολῆς, λέγοντι· »μὴ σπεύσῃς τοῦ ἐξενεγκεῖν λόγον
πρὸ προσώπου τοῦ θεοῦ· ὅτι ὁ θεὸς ἐν τῷ οὐρανῷ ἄνω, καὶ σὺ ἐπὶ τῆς γῆς
κάτω· διὰ τοῦτο ἔστωσαν οἱ λόγοι σου ὀλίγοι«.}
Ro 34
Πρέπει δὲ τὰ ἅγια γράμματα πιστεύειν μηδεμίαν κεραίαν ἔχειν κενὴν Hom. 21,2 σοφίας θεοῦ· ὁ γὰρ ἐντειλάμενος
ἐμοὶ τῷ ἀνθρώπῳ καὶ λέγων· »οὐκ ὀφθήσῃ ἐνώπιόν μου κενός«,
πολλῷ πλέον αὐτὸς οὐδὲν κενὸν ἐρεῖ. 14 Vgl. Joh. 1, 1. — 20 Pred. Sal. 5, 1.— 24 Exod. 34, 20. 6 Nr. I. vgl. Einleitung | 7—22 Woher? | 13
ἐπιδιδῷ Α ἐπιδῷ D | συνειδὼν Α | 15 καὶ1] 〈 Β | λόγον] + ἂν Β |
23—S. 196, 7 Vgl. Hom. 21, 2 in Jerem. 29, 6—9 (Hieronymus: Hom.
English
Just as all the gifts of God are immeasurably greater than mortal existence, so also the precise account of wisdom concerning all these things, which resides with God who also ordained that these things be written, would, if the Father of the Word so wills, be in a soul that has been purified to the utmost, with all zeal and awareness of human weakness regarding the comprehension of wisdom. But if someone should too rashly devote himself, without perceiving the ineffable nature of the wisdom of God and of the Word that is "in the beginning" "with God," and who is himself God, and that according to the Word and God, and according to the wisdom that is with him, these things are both to be sought and found, such a person must necessarily fall into mythologies, nonsense, and fabrications, and expose himself to the danger of impiety. Therefore, one must also remember the commandment concerning such matters in Solomon's Ecclesiastes, which says: "Do not be hasty to utter a word before the face of God; for God is in heaven above, and you are on the earth below; therefore let your words be few."
It is fitting to believe that the holy scriptures contain not a single letter devoid of the wisdom of God; for the one who commanded me, a human, and said, "You shall not appear before me empty," would himself much more say nothing empty.
tlg2042.tlg084:4 · narrativehigh
Source
II,
2 = H) 23 δὲ] 〈 Η | μηδεμίαν] ne unum quidem H | 25 πλέον ΑΒ plus H
μᾶλλον D. »ἐκ« γὰρ »τοῦ πληρώματος αὐτοῦ« λαβόντες οἱ προφῆται
λέγουσι· διὸ πάντα πάντα πνεῖ αὐ τῶν ἀπὸ πληρώματος· καὶ οὐδέν
ἐστιν ἐν προφητείᾳ ἢ νόμῳ ἢ εὐαγγείῳ ἢ ἀποστόλῳ, ὃ οὐκ ἔστιν ἀπὸ
πληρώματος διὰ τοῦτο ἐπεί ἐστιν ἀπὸ πληρώματος, πνεῖ τοῦ πληρώματος τοῖς
ἔχουσιν ὀφθαλμοὺς βλέποντας τὰ τοῦ πληρώματος, καὶ ὦτα
ἀκούοντα τῶν ἀπὸ πληρώματος, καὶ αἰσθητήριον τῆς εὐωδίας τῶν ἀπὸ
πληρώματος πνεόν των . Ἐὰν δέ ποτε ἀναγινώσκων τὴν γραφὴν προσκόψῃς νοήματι ὄντι Hom. 39,1 καλῷ λίθῳ προσκόμματος καὶ πέτρᾳ
σκανδάλου, αἰτιῶ σαυτόν. μὴ ἀπελπίσῃς γὰρ τὸν λίθον τοῦτον
τοῦ προσκόμματος καὶ τὴν πέτραν τοῦ σκανδάλου ἔχειν νοήματα ὥστ᾿ ἂν
γενέσθαι | | κατὰ τὸ εἰρημένον· »καὶ ὁ πιστεύων οὐ καταισχυνθήσεται«. πίστευσον πρῶτον, καὶ εὑρήσεις ὑπὸ τὸ νομιζόμενον σκάνδαλον πολλὴν
ὠφέλειαν ἁγίαν.
English
be from the fullness. For the prophets, having taken from his fullness, speak; therefore everything breathes of his fullness. And there is nothing in prophecy or law or gospel or apostle that is not from the fullness. Because it is from the fullness, it breathes the fullness to those who have eyes that see the things of the fullness, and ears that hear the things from the fullness, and a sense for the fragrance of the things that breathe from the fullness. If ever while reading scripture you stumble at a thought that is a good stone of stumbling and a rock of scandal, blame yourself. Do not despair that this stone of stumbling and rock of scandal might have meanings such that it could become, according to the saying, "and he who believes will not be put to shame." Believe first, and you will find beneath the supposed scandal great holy benefit.
tlg2042.tlg084:5 · narrativehigh
Source
Hom. 39, 1. 2.
Ro 58 codd. ABC
Περὶ τῶν ἐν τῇ θείᾳ γραφῇ δοκούντων ἔχειν τι λίθου προσκόμματος ἢ πέτρας
σκανδάλου. ἐν τῇ λθ΄ ὁμιλίᾳ τῶν εἰς
τὸν Ἱερεμίαν, εἰς τὸ »οὐκ ἠδύνατο κύριος φέρειν ἀπὸ προσώπου πονηρίας
ὑμῶν«.
English
Concerning the things in the divine scripture that seem to have something of a stumbling stone or rock of scandal. In the 39th homily on Jeremiah, on the text: "The Lord was not able to bear from the face of your wickedness.
tlg2042.tlg084:6 · narrativehigh
Source
Ἐάν ποτε ἀναγινώσκων τὴν γραφὴν προσκόψῃς νοήματι ὄντι καλῷ
>λίθῳ προσκόμματος καὶ πέτρᾳ σκανδάλου<, αἰτιῶ σαυτόν· μὴ
ἀπελπίσῃς γὰρ τὸν λίθον τοῦτον τοῦ προσκόμματος καὶ τὴν πέτραν 1 Vgl. Joh. 1, 16.— 9 Vgl. Röm. 9, 32f. I Petr. 2, 7
(Jes. 8, 14). — 11 Röm. 9, 33 Jes. 28, 16. — 17 Jerem. 51, 22. — 20
Vgl. Röm. 9, 32f. I Petr. 2, 7 (Jes. 8,14). 1 λέγουσι] ea, quae crant de plenitudine sumta,
cecinerunt: et H | 2 πάντα— πληρώματος] sacra volumina spiritum
plenitudinis spirant H | αὐτῶν Blass Koetschau | 3 ἢ1—3] sive in H |
πληρώματος] + divinae majestatis H | 4 ἐπεὶ— πληρώματρος2] spirant
hodieque in sanctis scripturis plenitudinis verba. Spirant autem H |
τοῦ] 〈 Β | 5 ἔχουσιν] + et H | 5/6 καὶ—πληρώματος] 〈 Β | 6/5
αἰσθητήριον—πνεόντων] nares ad ea, quae sunt plenitudinis sentienda
H | 7 πνεόντων Blass | 8—13 Vgl. Hom. 39, 1 = Ro 58f. | 8f. 10
προσκώψης u. προσκώμματος Α | 10 ἀφελπίσης Α | 13 τὸ D τὸν ΑΒ |
19—S. 197, 3 Ἐὰν— ἁγίαν] = Ro 34 | 21 ἀφελπίσης ΑΒ* | καὶ] ἢ
C. τοῦ σκανδάλου ἔχειν νοήματα ὥστ᾿ ἂν γενέσθαι
τὸ εἰρημένον· »καὶ ὁ
πιστεύων οὐ καταισχυνθήσεται«. πίστευσον πρῶτον, καὶ εὑρήσεις ὑπὸ τὸ
νομιζόμενον σκάνδαλον πολλὴν ὠφέλειαν ἁγίαν.
English
If ever, while reading scripture, you stumble at a thought that is good, a stone of stumbling and a rock of scandal, blame yourself. Do not despair that this stone of stumbling and the rock of scandal might contain thoughts such that what is said might come to pass: "And the one who believes will not be put to shame." Believe first, and you will find beneath the supposed scandal great holy benefit.
tlg2042.tlg084:7 · narrativehigh
Source
εἰ γὰρ ἡμεῖς ἐντολὴν
ἐλάβομεν μὴ λέγειν >ῥῆμα ἀργόν, ὡς δώσοντες περὶ αὐτοῦ
λόγον ἐν ἡμέρᾳ κρίσεως<, καὶ ὅση δύναμις φιλοτιμούμεθα πᾶν ῥῆμα τὸ
ἐξιὸν ἐκ τοῦ στόματος ἡμῶν ποιεῖν ἐργάζεσθαι καὶ ἐν ἡμῖν τοῖς λέγουσι
καὶ ἐν τοῖς ἀκούσουσι· τί χρὴ νοεῖν περὶ τῶν προφητῶν, ἢ ὅτι πᾶν ῥῆμα
λαληθὲν διὰ τοῦ στόματος αὐτῶν ἐργατικὸν ἦν; καὶ οὐ θαυμαστόν, εἰ πᾶν
[τὸ] ῥῆμα τὸ λαλούμενον ὑπὸ τῶν προφητῶν εἰργάζετο ἔργον τὸ
πρέπον ῥήματι. ἀλλὰ γὰρ οἶμαι ὅτι καὶ πᾶν θαυμάσιον γράμμα τὸ
γεγραμμένον ἐν τοῖς λογίοις τοῦ θεοῦ ἐργάζεται. καὶ οὐκ ἔστιν »ἰῶτα ἓν ἢ
μία κεραία« γεγραμμένη ἐν τῇ γραφῇ, ἥτις τοῖς ἐπισταμένοις χρῆσθαι τῇ
δυνάμει τῶν γραμμάτων οὐκ ἐργάζεται τὸ ἑαυτῆς ἔργον. Ro 59
English
For if we have received a commandment not to speak an idle word, as those who will give an account of it on the day of judgment, and with all our power we strive to make every word that issues from our mouth work both in ourselves who speak and in those who hear, what must we think concerning the prophets, except that every word spoken through their mouth was effective? And it is not surprising if every word spoken by the prophets accomplished a work proper to the word. But indeed I think that also every wonderful letter written in the oracles of God works. And there is not one iota or one serif written in the scripture which, for those who know how to use the power of the letters, does not accomplish its own work.
tlg2042.tlg084:8 · narrativehigh
Source
Ὥσπερ δὲ ἐπὶ τῶν βοτανῶν ἑκάστη μὲν ἔχει | δύναμιν εἴτε εἰς τὴν ὑγίειαν
τῶν σωμάτων εἴτε εἰς ὁτιδήποτε, οὐ πάντων δέ ἐστιν ἐπίστασθαι εἰς ὃ
ἑκάστη τῶν βοτανῶν ἐστι χρήσιμος, ἀλλ᾿ εἴ τινες ἐπιστήμην εἰλήφασιν,
οὗτοι οἱ περὶ τὰς βοτάνας διατρίβοντες ἵνα εἰδῶσι καὶ πότε
παραλαμανομένη καὶ ποῦ τῶν σωμάτων ἐπιτιθεμένη καὶ τίνα
τρόπον σκευαζομένη ὀνίνησι τὸν χρώμενον, οὕτως οἱονεὶ βοτανικός τις
πνευματικός ἐστιν ὁ ἅγιος, ἀναλεγόμενος ἀπὸ τῶν ἱερῶν γραμμάτων ἕκαστον
ἰῶτα καὶ ἕκαστον τὸ τυχὸν στοιχεῖον, καὶ εὑρίσκων τὴν δύναμιν τοῦ
γράμματος, καὶ εἰς ὅ, τι ἐστὶ χρήσιμον, καὶ ὅτι οὐδὲν παρέλκει τῶν
γεγραμμένων. εἰ δὲ βούλει καὶ δευτέρου ἀκοῦσαι εἰς τοῦτο
παραδείγματος, ἕκαστον μέλος τοῦ σώματος ἡμῶν ἐπί τινι ἔργῳ ὑπὸ τοῦ
τεχωίτου θεοῦ γεγένηται· ἀλλ᾿ οὐ πάντων ἐστὶν εἰδέναι τίς ἡ εκάστου τῶν
μελῶν μέχρι τῶν τυχόντων δύναμις καὶ χρεία. οἱ γὰρ περὶ τὰς ἀνατομὰς
πραγματευσάμενοι τῶν ἰατρῶν δύναυται λέγειν ἕκαστον καὶ τὸ ἐλάχιστον μόριον, εἰς τί χρήσιμον ὑπὸ τῆς προνοίας γεγένηται. νόει
μοι τοίνυν καὶ τὰς γραφὰς τοῦτον τὸν τρόπον πάσας βοτάνας ἢ ἓν τέλειον
λόγου σώμα· εἰ δὲ σὺ μήτε βοτανικὸς εἶ τῶν γραφῶν μήτε ἀνατο- 1 Röm. 9, 33 Jes. 28, 16. — 4 Vgl. Matth. 12, 36. —
12 Vgl. Matth. 5, 18. 3 ἁγίαν] 〈 C | 4 ὡς] 〈 Α | 4/5 λόγον περὶ αὐτοῦ
δώσοντες C | 5 φιλοτι- μώμεθα Α | 6 πᾶν] + τὸ1 ΑΒ | 8 διὰ τοῦ] ἐκ ΑC
| ἐργαστικὸν C | 9 τὸ 〈 Hu | 16 ὕγειαν ΑC | 19 εἰδῶσι] εἴδωσι ABC w. e. sch.
English
Just as with plants, each one has a power either for the health of bodies or for whatever else, but it is not for everyone to know for what each plant is useful, but only for those who have acquired knowledge, those who spend time on plants, so that they may know both when it is taken and where on the body it is applied and in what way it is prepared to benefit the user, so there is, as it were, a spiritual botanist, the saint, who gathers from the sacred scriptures every iota and every casual element, and finds the power of the letter, and for what it is useful, and that nothing in the writings is superfluous. And if you wish, hear also a second example for this: each member of our body has been made by the craftsman God for some work; but it is not for everyone to know what is the power and use of each of the members, even the most insignificant. For those physicians who have busied themselves with anatomy are able to say of each, even the smallest part, for what useful purpose it has been made by providence. So understand the scriptures in this way, that all of them are either plants or one complete body of the Word. But if you are neither a botanist of the scriptures nor an anatomist
tlg2042.tlg084:9 · narrativehigh
Source
ἴδωσι Hu | σωματικῶν Α | 21 βοτανικὸς—ἅγιος] τις βοτανιός
ἐστιν ὁ ἅγιος καὶ πνευματικός AC | 22 ἕκαστον ἰῶτα καὶ] 〈 Α | 26
θεοῦ] 〈 C | 29 ἰατρῶν] + οὐ C | 30 μόριον] μέρος C | εἰς τί] ἐστι
Β. μεὺς εἶ τῶν προφητικῶν λόγων, μὴ νόμιζε παρέλκειν τι
τῶν γεγραμμένων, ἀλλὰ σαυτὸν μᾶλλον ἢ τὰ ἑερὰ γράμματα αἰτιῶ, ὅτε μὴ
εὑρίσκεις τὸν λόγον τῶν γεγραμμένων. τοῦτό μοι τὸ προοίμιον εἴρηται
καθολικῶς χρήσιμον εἶναι δυνάμενον εἰς ὅλην τὴν γραφήν, ἵνα
προτρπῶσιν οἱ θέλοντες προσέχειν τῇ ἀναγνώσει μηδὲν παραπέμπεσθαι
ἀνεξέταστον καὶ ἀνεξερεύνητον γράμμα. 2/3 ἀλλὰ—γεγραμμένων] 〈 C | 2 μᾶλλον] μόνον Β | 3
εὑρίσκης Β* εὑ- ρίσκεις Β?
Vgl. Hom. 21, 2 und 39,1. Ro 33 codd. ABD
English
are knowledgeable in the properties of plants. So also in the case of the divine Scriptures, there is a certain botanical knowledge of the sacred and spiritual words. Do not think that any iota or letter is superfluous in the prophetic writings, but rather blame yourself, not the sacred texts, when you fail to find the meaning of what is written. This preface of mine has been spoken in a general way, capable of being useful for the whole of Scripture, so that those who wish to attend to the reading may pass over nothing unexamined and uninvestigated, not even a single letter.
tlg2042.tlg084:10 · narrativehigh
Source
{Ὥσπερ δὲ πάντα τὰ τοῦ θεοῦ δωρήματα εἰς ὑπερβολὴν μείζονά ἐστι τῆς
θνητῆς ὑποστάσεως, οὕτω καὶ ὁ ἀκριβὴς λόγος τῆς περὶ πάντων τούτων
σοφίας, παρὰ τῷ θεῷ τῷ καὶ οἰκονομήσαντι ταῦτα γραφῆναι
τυγχάνων, θέλοντος τοῦ πατρὸς τοῦ λόγου γένοιτο ἂν ἐν τῇ ἄκρως μετὰ
πάσης φιλοτιμίας καὶ συναισθήσεως τῆς ἀνθρωπίνης ἀσθενείας τῆς περὶ τὴν
κατάληψιν τῆς σοφίας κεκαθαρμένῃ ψυχῇ. εἰ δέ τις προπετέστερον ἑαυτὸν
ἐπιδῴη, μὴ συνιδὼν τὸ ἀπόρρητον τῆς σοφίας τοῦ θεοῦ καὶ τοῦ »ἐν ἀρχῇ«
»πρὸς τὸν θεὸν« λόγου, καὶ αὐτοῦ θεοῦ ὄντος, καὶ ὅτι κατὰ
τὸν λόγον καὶ θεόν, καὶ κατὰ τὴν παρ᾿ αὐτῷ σοφίαν, ταῦτα καὶ ζητητέον
καὶ εὑρετέον, ἀνάγκη τὸν τοιοῦτον εἰς μυθολογίας καὶ φλυαρίας ἐκπίπτοντα
καὶ ἀναπλασμοὺς τῷ περὶ ἀσεβείας ἑαυτὸν ὑποβάλλειν κινδύνῳ. διόπερ
μνημονευτέον καὶ τῆς παρὰ τῷ Σολομῶντι ἐν τῷ Ἐκκλησιαστῇ περὶ τῶν
τοιούτων ἐντολῆς, λέγοντι· »μὴ σπεύσῃς τοῦ ἐξενεγκεῖν λόγον
πρὸ προσώπου τοῦ θεοῦ· ὅτι ὁ θεὸς ἐν τῷ οὐρανῷ ἄνω, καὶ σὺ ἐπὶ τῆς γῆς
κάτω· διὰ τοῦτο ἔστωσαν οἱ λόγοι σου ὀλίγοι«.}
Ro 34
Πρέπει δὲ τὰ ἅγια γράμματα πιστεύειν μηδεμίαν κεραίαν ἔχειν κενὴν Hom. 21,2 σοφίας θεοῦ· ὁ γὰρ ἐντειλάμενος
ἐμοὶ τῷ ἀνθρώπῳ καὶ λέγων· »οὐκ ὀφθήσῃ ἐνώπιόν μου κενός«,
πολλῷ πλέον αὐτὸς οὐδὲν κενὸν ἐρεῖ. 14 Vgl. Joh. 1, 1. — 20 Pred. Sal. 5, 1.— 24 Exod. 34, 20. 6 Nr. I. vgl. Einleitung | 7—22 Woher? | 13
ἐπιδιδῷ Α ἐπιδῷ D | συνειδὼν Α | 15 καὶ1] 〈 Β | λόγον] + ἂν Β |
23—S. 196, 7 Vgl. Hom. 21, 2 in Jerem. 29, 6—9 (Hieronymus: Hom.
English
Just as all the gifts of God are exceedingly greater than mortal nature, so also the precise account of wisdom concerning all these things, which resides with God who also arranged for them to be written, would, if the Father of the Word so wills, be present in a soul purified to the utmost, with all earnestness and awareness of human weakness regarding the comprehension of wisdom. But if someone should too rashly give himself over, without perceiving the ineffable nature of the wisdom of God and of the Word who is “in the beginning” and “with God,” and who is himself God, and that both according to the Word and God and according to the wisdom that is with him these things are to be sought and found, such a person must necessarily fall into mythologies, nonsense, and fabrications, and expose himself to the danger of impiety. Therefore, one must also remember the commandment concerning such matters in Solomon’s Ecclesiastes, which says: “Do not be hasty to bring forth a word before the face of God; for God is in heaven above, and you are on the earth below; therefore let your words be few.”
It is fitting to believe that the holy writings have not a single stroke that is empty of the wisdom of God; for the one who commanded me, a human, and said, “You shall not appear before me empty,” would much more himself say nothing empty.
tlg2042.tlg084:11 · narrativehigh
Source
II,
2 = H) 23 δὲ] 〈 Η | μηδεμίαν] ne unum quidem H | 25 πλέον ΑΒ plus H
μᾶλλον D. »ἐκ« γὰρ »τοῦ πληρώματος αὐτοῦ« λαβόντες οἱ προφῆται
λέγουσι· διὸ πάντα πάντα πνεῖ αὐ τῶν ἀπὸ πληρώματος· καὶ οὐδέν
ἐστιν ἐν προφητείᾳ ἢ νόμῳ ἢ εὐαγγείῳ ἢ ἀποστόλῳ, ὃ οὐκ ἔστιν ἀπὸ
πληρώματος διὰ τοῦτο ἐπεί ἐστιν ἀπὸ πληρώματος, πνεῖ τοῦ πληρώματος τοῖς
ἔχουσιν ὀφθαλμοὺς βλέποντας τὰ τοῦ πληρώματος, καὶ ὦτα
ἀκούοντα τῶν ἀπὸ πληρώματος, καὶ αἰσθητήριον τῆς εὐωδίας τῶν ἀπὸ
πληρώματος πνεόν των . Ἐὰν δέ ποτε ἀναγινώσκων τὴν γραφὴν προσκόψῃς νοήματι ὄντι Hom. 39,1 καλῷ λίθῳ προσκόμματος καὶ πέτρᾳ
σκανδάλου, αἰτιῶ σαυτόν. μὴ ἀπελπίσῃς γὰρ τὸν λίθον τοῦτον
τοῦ προσκόμματος καὶ τὴν πέτραν τοῦ σκανδάλου ἔχειν νοήματα ὥστ᾿ ἂν
γενέσθαι | | κατὰ τὸ εἰρημένον· »καὶ ὁ πιστεύων οὐ καταισχυνθήσεται«. πίστευσον πρῶτον, καὶ εὑρήσεις ὑπὸ τὸ νομιζόμενον σκάνδαλον πολλὴν
ὠφέλειαν ἁγίαν. {Ὥσπερ δὲ πάντα τὰ τοῦ θεοῦ δωρήματα εἰς ὑπερβολὴν μείζονά ἐστι τῆς
θνητῆς ὑποστάσεως, οὕτω καὶ ὁ ἀκριβὴς λόγος τῆς περὶ πάντων τούτων
σοφίας, παρὰ τῷ θεῷ τῷ καὶ οἰκονομήσαντι ταῦτα γραφῆναι
τυγχάνων, θέλοντος τοῦ πατρὸς τοῦ λόγου γένοιτο ἂν ἐν τῇ ἄκρως μετὰ
πάσης φιλοτιμίας καὶ συναισθήσεως τῆς ἀνθρωπίνης ἀσθενείας τῆς περὶ τὴν
κατάληψιν τῆς σοφίας κεκαθαρμένῃ ψυχῇ.
English
For they take from his fullness and speak; therefore everything breathes of him from the fullness. And there is nothing in prophecy or law or gospel or apostle that is not from the fullness. Because it is from the fullness, it breathes the fullness to those who have eyes that see the things of the fullness, and ears that hear the things from the fullness, and a sense of smell for the fragrance of the things breathing from the fullness. If ever while reading scripture you stumble at a thought that is a good stone of stumbling and a rock of scandal, blame yourself. Do not despair that this stone of stumbling and rock of scandal might have thoughts such that it could become, according to the saying, "And the one who believes will not be put to shame." Believe first, and you will find beneath the supposed scandal great holy benefit. Just as all the gifts of God are exceedingly greater than mortal nature, so also the precise account of wisdom concerning all these things, which resides with God who also arranged for them to be written, would, if the Father of the Word so willed, come to be in a soul purified to the utmost with all zeal and awareness of human weakness concerning the comprehension of wisdom.
tlg2042.tlg084:12 · narrativehigh
Source
εἰ δέ τις προπετέστερον ἑαυτὸν
ἐπιδῴη, μὴ συνιδὼν τὸ ἀπόρρητον τῆς σοφίας τοῦ θεοῦ καὶ τοῦ »ἐν ἀρχῇ«
»πρὸς τὸν θεὸν« λόγου, καὶ αὐτοῦ θεοῦ ὄντος, καὶ ὅτι κατὰ
τὸν λόγον καὶ θεόν, καὶ κατὰ τὴν παρ᾿ αὐτῷ σοφίαν, ταῦτα καὶ ζητητέον
καὶ εὑρετέον, ἀνάγκη τὸν τοιοῦτον εἰς μυθολογίας καὶ φλυαρίας ἐκπίπτοντα
καὶ ἀναπλασμοὺς τῷ περὶ ἀσεβείας ἑαυτὸν ὑποβάλλειν κινδύνῳ. διόπερ
μνημονευτέον καὶ τῆς παρὰ τῷ Σολομῶντι ἐν τῷ Ἐκκλησιαστῇ περὶ τῶν
τοιούτων ἐντολῆς, λέγοντι· »μὴ σπεύσῃς τοῦ ἐξενεγκεῖν λόγον
πρὸ προσώπου τοῦ θεοῦ· ὅτι ὁ θεὸς ἐν τῷ οὐρανῷ ἄνω, καὶ σὺ ἐπὶ τῆς γῆς
κάτω· διὰ τοῦτο ἔστωσαν οἱ λόγοι σου ὀλίγοι«.}
Ro 34
Πρέπει δὲ τὰ ἅγια γράμματα πιστεύειν μηδεμίαν κεραίαν ἔχειν κενὴν Hom. 21,2 σοφίας θεοῦ· ὁ γὰρ ἐντειλάμενος
ἐμοὶ τῷ ἀνθρώπῳ καὶ λέγων· »οὐκ ὀφθήσῃ ἐνώπιόν μου κενός«,
πολλῷ πλέον αὐτὸς οὐδὲν κενὸν ἐρεῖ. 14 Vgl. Joh. 1, 1. — 20 Pred. Sal. 5, 1.— 24 Exod. 34, 20. 6 Nr. I. vgl. Einleitung | 7—22 Woher? | 13
ἐπιδιδῷ Α ἐπιδῷ D | συνειδὼν Α | 15 καὶ1] 〈 Β | λόγον] + ἂν Β |
23—S. 196, 7 Vgl. Hom. 21, 2 in Jerem. 29, 6—9 (Hieronymus: Hom. II,
2 = H) 23 δὲ] 〈 Η | μηδεμίαν] ne unum quidem H | 25 πλέον ΑΒ plus H
μᾶλλον D.
English
If someone should too rashly give himself over, not having understood the ineffable nature of the wisdom of God and of the Word that is "in the beginning" "with God," who is himself God, and that according to the Word and God, and according to the wisdom that is with him, these things are both to be sought and to be found, it is necessary that such a person, falling into mythologies and nonsense and fabrications, subject himself to the danger of impiety. Therefore one must also remember the commandment concerning such things in Solomon in Ecclesiastes, which says: "Do not be hasty to bring forth a word before the face of God; for God is in heaven above, and you are on the earth below; therefore let your words be few." It is fitting to believe that the holy scriptures have not a single letter empty of the wisdom of God; for the one who commanded me, a man, and said, "You shall not appear before me empty," much more will he himself say nothing empty.
tlg2042.tlg084:13 · narrativehigh
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»ἐκ« γὰρ »τοῦ πληρώματος αὐτοῦ« λαβόντες οἱ προφῆται
λέγουσι· διὸ πάντα πάντα πνεῖ αὐ τῶν ἀπὸ πληρώματος· καὶ οὐδέν
ἐστιν ἐν προφητείᾳ ἢ νόμῳ ἢ εὐαγγείῳ ἢ ἀποστόλῳ, ὃ οὐκ ἔστιν ἀπὸ
πληρώματος διὰ τοῦτο ἐπεί ἐστιν ἀπὸ πληρώματος, πνεῖ τοῦ πληρώματος τοῖς
ἔχουσιν ὀφθαλμοὺς βλέποντας τὰ τοῦ πληρώματος, καὶ ὦτα
ἀκούοντα τῶν ἀπὸ πληρώματος, καὶ αἰσθητήριον τῆς εὐωδίας τῶν ἀπὸ
πληρώματος πνεόν των . Ἐὰν δέ ποτε ἀναγινώσκων τὴν γραφὴν προσκόψῃς νοήματι ὄντι Hom. 39,1 καλῷ λίθῳ προσκόμματος καὶ πέτρᾳ
σκανδάλου, αἰτιῶ σαυτόν. μὴ ἀπελπίσῃς γὰρ τὸν λίθον τοῦτον
τοῦ προσκόμματος καὶ τὴν πέτραν τοῦ σκανδάλου ἔχειν νοήματα ὥστ᾿ ἂν
γενέσθαι | | κατὰ τὸ εἰρημένον· »καὶ ὁ πιστεύων οὐ καταισχυνθήσεται«. πίστευσον πρῶτον, καὶ εὑρήσεις ὑπὸ τὸ νομιζόμενον σκάνδαλον πολλὴν
ὠφέλειαν ἁγίαν. Hom. 39, 1. 2. Ro 58 codd. ABC
Περὶ τῶν ἐν τῇ θείᾳ γραφῇ δοκούντων ἔχειν τι λίθου προσκόμματος ἢ πέτρας
σκανδάλου. ἐν τῇ λθ΄ ὁμιλίᾳ τῶν εἰς
τὸν Ἱερεμίαν, εἰς τὸ »οὐκ ἠδύνατο κύριος φέρειν ἀπὸ προσώπου πονηρίας
ὑμῶν«.
English
For taking from his fullness the prophets speak; therefore everything breathes of the fullness. And there is nothing in prophecy or law or gospel or apostle that is not from the fullness. Because it is from the fullness, it breathes of the fullness to those who have eyes that see the things of the fullness, and ears that hear the things from the fullness, and a sense for the fragrance of the things that breathe from the fullness. If ever, while reading scripture, you stumble at a thought that is a good stone of stumbling and a rock of scandal, blame yourself. For do not despair that this stone of stumbling and rock of scandal might have meanings such that it could become, according to the saying, "And he who believes will not be put to shame." Believe first, and you will find beneath what is thought to be a scandal much holy benefit. On the things in divine scripture that seem to have something of a stone of stumbling or a rock of scandal. In the thirty-ninth homily on Jeremiah, on the text "The Lord could not bear from the face of your wickedness.
tlg2042.tlg084:14 · narrativehigh
Source
Ἐάν ποτε ἀναγινώσκων τὴν γραφὴν προσκόψῃς νοήματι ὄντι καλῷ
>λίθῳ προσκόμματος καὶ πέτρᾳ σκανδάλου<, αἰτιῶ σαυτόν· μὴ
ἀπελπίσῃς γὰρ τὸν λίθον τοῦτον τοῦ προσκόμματος καὶ τὴν πέτραν 1 Vgl. Joh. 1, 16.— 9 Vgl. Röm. 9, 32f. I Petr. 2, 7
(Jes. 8, 14). — 11 Röm. 9, 33 Jes. 28, 16. — 17 Jerem. 51, 22. — 20
Vgl. Röm. 9, 32f. I Petr. 2, 7 (Jes. 8,14). 1 λέγουσι] ea, quae crant de plenitudine sumta,
cecinerunt: et H | 2 πάντα— πληρώματος] sacra volumina spiritum
plenitudinis spirant H | αὐτῶν Blass Koetschau | 3 ἢ1—3] sive in H |
πληρώματος] + divinae majestatis H | 4 ἐπεὶ— πληρώματρος2] spirant
hodieque in sanctis scripturis plenitudinis verba. Spirant autem H |
τοῦ] 〈 Β | 5 ἔχουσιν] + et H | 5/6 καὶ—πληρώματος] 〈 Β | 6/5
αἰσθητήριον—πνεόντων] nares ad ea, quae sunt plenitudinis sentienda
H | 7 πνεόντων Blass | 8—13 Vgl. Hom. 39, 1 = Ro 58f. | 8f. 10
προσκώψης u. προσκώμματος Α | 10 ἀφελπίσης Α | 13 τὸ D τὸν ΑΒ |
19—S. 197, 3 Ἐὰν— ἁγίαν] = Ro 34 | 21 ἀφελπίσης ΑΒ* | καὶ] ἢ
C. τοῦ σκανδάλου ἔχειν νοήματα ὥστ᾿ ἂν γενέσθαι
τὸ εἰρημένον· »καὶ ὁ
πιστεύων οὐ καταισχυνθήσεται«. πίστευσον πρῶτον, καὶ εὑρήσεις ὑπὸ τὸ
νομιζόμενον σκάνδαλον πολλὴν ὠφέλειαν ἁγίαν.
English
If ever while reading the scripture you stumble against a thought that is good, a stone of stumbling and a rock of scandal, blame yourself. Do not despair of this stone of stumbling and the rock of scandal having thoughts so that the saying might come to pass: "And the one who believes will not be put to shame." Believe first, and you will find beneath the supposed scandal much holy benefit.
tlg2042.tlg084:15 · narrativehigh
Source
εἰ γὰρ ἡμεῖς ἐντολὴν
ἐλάβομεν μὴ λέγειν >ῥῆμα ἀργόν, ὡς δώσοντες περὶ αὐτοῦ
λόγον ἐν ἡμέρᾳ κρίσεως<, καὶ ὅση δύναμις φιλοτιμούμεθα πᾶν ῥῆμα τὸ
ἐξιὸν ἐκ τοῦ στόματος ἡμῶν ποιεῖν ἐργάζεσθαι καὶ ἐν ἡμῖν τοῖς λέγουσι
καὶ ἐν τοῖς ἀκούσουσι· τί χρὴ νοεῖν περὶ τῶν προφητῶν, ἢ ὅτι πᾶν ῥῆμα
λαληθὲν διὰ τοῦ στόματος αὐτῶν ἐργατικὸν ἦν; καὶ οὐ θαυμαστόν, εἰ πᾶν
[τὸ] ῥῆμα τὸ λαλούμενον ὑπὸ τῶν προφητῶν εἰργάζετο ἔργον τὸ
πρέπον ῥήματι. ἀλλὰ γὰρ οἶμαι ὅτι καὶ πᾶν θαυμάσιον γράμμα τὸ
γεγραμμένον ἐν τοῖς λογίοις τοῦ θεοῦ ἐργάζεται. καὶ οὐκ ἔστιν »ἰῶτα ἓν ἢ
μία κεραία« γεγραμμένη ἐν τῇ γραφῇ, ἥτις τοῖς ἐπισταμένοις χρῆσθαι τῇ
δυνάμει τῶν γραμμάτων οὐκ ἐργάζεται τὸ ἑαυτῆς ἔργον. Ro 59
English
For if we have received a commandment not to speak an idle word, as those who will give an account of it on the day of judgment, and we strive with all our might to make every word that issues from our mouth work both in ourselves who speak and in those who hear, what must we think concerning the prophets, except that every word spoken through their mouth was effective? And it is not surprising if every word spoken by the prophets accomplished a work appropriate to the word. But indeed I think that every wonderful letter written in the oracles of God also works. And there is not one iota or one serif written in the scripture which, for those who know how to use the power of letters, does not accomplish its own work.
tlg2042.tlg084:16 · narrativehigh
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Ὥσπερ δὲ ἐπὶ τῶν βοτανῶν ἑκάστη μὲν ἔχει | δύναμιν εἴτε εἰς τὴν ὑγίειαν
τῶν σωμάτων εἴτε εἰς ὁτιδήποτε, οὐ πάντων δέ ἐστιν ἐπίστασθαι εἰς ὃ
ἑκάστη τῶν βοτανῶν ἐστι χρήσιμος, ἀλλ᾿ εἴ τινες ἐπιστήμην εἰλήφασιν,
οὗτοι οἱ περὶ τὰς βοτάνας διατρίβοντες ἵνα εἰδῶσι καὶ πότε
παραλαμανομένη καὶ ποῦ τῶν σωμάτων ἐπιτιθεμένη καὶ τίνα
τρόπον σκευαζομένη ὀνίνησι τὸν χρώμενον, οὕτως οἱονεὶ βοτανικός τις
πνευματικός ἐστιν ὁ ἅγιος, ἀναλεγόμενος ἀπὸ τῶν ἱερῶν γραμμάτων ἕκαστον
ἰῶτα καὶ ἕκαστον τὸ τυχὸν στοιχεῖον, καὶ εὑρίσκων τὴν δύναμιν τοῦ
γράμματος, καὶ εἰς ὅ, τι ἐστὶ χρήσιμον, καὶ ὅτι οὐδὲν παρέλκει τῶν
γεγραμμένων. εἰ δὲ βούλει καὶ δευτέρου ἀκοῦσαι εἰς τοῦτο
παραδείγματος, ἕκαστον μέλος τοῦ σώματος ἡμῶν ἐπί τινι ἔργῳ ὑπὸ τοῦ
τεχωίτου θεοῦ γεγένηται· ἀλλ᾿ οὐ πάντων ἐστὶν εἰδέναι τίς ἡ εκάστου τῶν
μελῶν μέχρι τῶν τυχόντων δύναμις καὶ χρεία. οἱ γὰρ περὶ τὰς ἀνατομὰς
πραγματευσάμενοι τῶν ἰατρῶν δύναυται λέγειν ἕκαστον καὶ τὸ ἐλάχιστον μόριον, εἰς τί χρήσιμον ὑπὸ τῆς προνοίας γεγένηται. νόει
μοι τοίνυν καὶ τὰς γραφὰς τοῦτον τὸν τρόπον πάσας βοτάνας ἢ ἓν τέλειον
λόγου σώμα· εἰ δὲ σὺ μήτε βοτανικὸς εἶ τῶν γραφῶν μήτε ἀνατο- 1 Röm. 9, 33 Jes. 28, 16. — 4 Vgl. Matth. 12, 36. —
12 Vgl. Matth. 5, 18. 3 ἁγίαν] 〈 C | 4 ὡς] 〈 Α | 4/5 λόγον περὶ αὐτοῦ
δώσοντες C | 5 φιλοτι- μώμεθα Α | 6 πᾶν] + τὸ1 ΑΒ | 8 διὰ τοῦ] ἐκ ΑC
| ἐργαστικὸν C | 9 τὸ 〈 Hu | 16 ὕγειαν ΑC | 19 εἰδῶσι] εἴδωσι ABC w. e. sch.
English
Just as with plants, each one has a power either for the health of bodies or for whatever else, but it is not for everyone to know for what each plant is useful, but only those who have acquired knowledge, those who spend time with plants, so that they may know both when it is taken and where on the body it is applied and in what way it is prepared so as to benefit the user, so there is, as it were, a kind of spiritual botanist, the saint, who gathers from the sacred writings each iota and each casual letter, and finds the power of the letter, and for what it is useful, and that nothing in the writings is superfluous. And if you wish, hear also a second example for this: each member of our body has been made by the divine craftsman for some work; but it is not for everyone to know what the power and function of each of the members, even the most insignificant, is. For those physicians who have busied themselves with dissections are able to say for what useful purpose each, even the smallest part, has been made by providence. Consider, then, the scriptures in this way: all of them as plants or as one complete body of discourse. But if you are neither a botanist of the scriptures nor an anatomist
tlg2042.tlg084:17 · narrativemedium
Source
ἴδωσι Hu | σωματικῶν Α | 21 βοτανικὸς—ἅγιος] τις βοτανιός
ἐστιν ὁ ἅγιος καὶ πνευματικός AC | 22 ἕκαστον ἰῶτα καὶ] 〈 Α | 26
θεοῦ] 〈 C | 29 ἰατρῶν] + οὐ C | 30 μόριον] μέρος C | εἰς τί] ἐστι
Β. μεὺς εἶ τῶν προφητικῶν λόγων, μὴ νόμιζε παρέλκειν τι
τῶν γεγραμμένων, ἀλλὰ σαυτὸν μᾶλλον ἢ τὰ ἑερὰ γράμματα αἰτιῶ, ὅτε μὴ
εὑρίσκεις τὸν λόγον τῶν γεγραμμένων. τοῦτό μοι τὸ προοίμιον εἴρηται
καθολικῶς χρήσιμον εἶναι δυνάμενον εἰς ὅλην τὴν γραφήν, ἵνα
προτρπῶσιν οἱ θέλοντες προσέχειν τῇ ἀναγνώσει μηδὲν παραπέμπεσθαι
ἀνεξέταστον καὶ ἀνεξερεύνητον γράμμα. 2/3 ἀλλὰ—γεγραμμένων] 〈 C | 2 μᾶλλον] μόνον Β | 3
εὑρίσκης Β* εὑ- ρίσκεις Β?
Ἐάν ποτε ἀναγινώσκων τὴν γραφὴν προσκόψῃς νοήματι ὄντι καλῷ
>λίθῳ προσκόμματος καὶ πέτρᾳ σκανδάλου<, αἰτιῶ σαυτόν· μὴ
ἀπελπίσῃς γὰρ τὸν λίθον τοῦτον τοῦ προσκόμματος καὶ τὴν πέτραν 1 Vgl. Joh. 1, 16.— 9 Vgl. Röm. 9, 32f. I Petr. 2, 7
(Jes. 8, 14). — 11 Röm. 9, 33 Jes. 28, 16. — 17 Jerem. 51, 22. — 20
Vgl. Röm. 9, 32f. I Petr. 2, 7 (Jes. 8,14). 1 λέγουσι] ea, quae crant de plenitudine sumta,
cecinerunt: et H | 2 πάντα— πληρώματος] sacra volumina spiritum
plenitudinis spirant H | αὐτῶν Blass Koetschau | 3 ἢ1—3] sive in H |
πληρώματος] + divinae majestatis H | 4 ἐπεὶ— πληρώματρος2] spirant
hodieque in sanctis scripturis plenitudinis verba. Spirant autem H |
τοῦ] 〈 Β | 5 ἔχουσιν] + et H | 5/6 καὶ—πληρώματος] 〈 Β | 6/5
αἰσθητήριον—πνεόντων] nares ad ea, quae sunt plenitudinis sentienda
H | 7 πνεόντων Blass | 8—13 Vgl. Hom. 39, 1 = Ro 58f. | 8f.
English
If ever, while reading Scripture, you stumble upon a thought that is good, as upon a stone of stumbling and a rock of scandal, blame yourself. Do not despair of this stone of stumbling and this rock. For if you are a spiritual botanist, know that each iota and each letter of the prophetic words is not to be thought superfluous, but rather blame yourself, not the sacred writings, when you do not find the meaning of what is written. This preface of mine has been spoken in a general way, capable of being useful for the whole of Scripture, so that those who wish to attend to the reading may pass over nothing unexamined and uninvestigated, not even a single letter.
tlg2042.tlg084:18 · narrativehigh
Source
10
προσκώψης u. προσκώμματος Α | 10 ἀφελπίσης Α | 13 τὸ D τὸν ΑΒ |
19—S. 197, 3 Ἐὰν— ἁγίαν] = Ro 34 | 21 ἀφελπίσης ΑΒ* | καὶ] ἢ
C. τοῦ σκανδάλου ἔχειν νοήματα ὥστ᾿ ἂν γενέσθαι
τὸ εἰρημένον· »καὶ ὁ
πιστεύων οὐ καταισχυνθήσεται«. πίστευσον πρῶτον, καὶ εὑρήσεις ὑπὸ τὸ
νομιζόμενον σκάνδαλον πολλὴν ὠφέλειαν ἁγίαν. εἰ γὰρ ἡμεῖς ἐντολὴν
ἐλάβομεν μὴ λέγειν >ῥῆμα ἀργόν, ὡς δώσοντες περὶ αὐτοῦ
λόγον ἐν ἡμέρᾳ κρίσεως<, καὶ ὅση δύναμις φιλοτιμούμεθα πᾶν ῥῆμα τὸ
ἐξιὸν ἐκ τοῦ στόματος ἡμῶν ποιεῖν ἐργάζεσθαι καὶ ἐν ἡμῖν τοῖς λέγουσι
καὶ ἐν τοῖς ἀκούσουσι· τί χρὴ νοεῖν περὶ τῶν προφητῶν, ἢ ὅτι πᾶν ῥῆμα
λαληθὲν διὰ τοῦ στόματος αὐτῶν ἐργατικὸν ἦν; καὶ οὐ θαυμαστόν, εἰ πᾶν
[τὸ] ῥῆμα τὸ λαλούμενον ὑπὸ τῶν προφητῶν εἰργάζετο ἔργον τὸ
πρέπον ῥήματι. ἀλλὰ γὰρ οἶμαι ὅτι καὶ πᾶν θαυμάσιον γράμμα τὸ
γεγραμμένον ἐν τοῖς λογίοις τοῦ θεοῦ ἐργάζεται. καὶ οὐκ ἔστιν »ἰῶτα ἓν ἢ
μία κεραία« γεγραμμένη ἐν τῇ γραφῇ, ἥτις τοῖς ἐπισταμένοις χρῆσθαι τῇ
δυνάμει τῶν γραμμάτων οὐκ ἐργάζεται τὸ ἑαυτῆς ἔργον.
English
if you stumble upon it, or a stone of stumbling. Do not despair. For the stone of stumbling and the rock of scandal have thoughts, so that what is said might become: "And he who believes will not be put to shame." Believe first, and you will find beneath the supposed scandal great holy benefit. For if we have received a command not to speak an idle word, as those who will give an account of it on the day of judgment, and we strive with all our might to make every word that issues from our mouth work both in us who speak and in those who hear, what must we think about the prophets, except that every word spoken through their mouth was effective? And it is not surprising if every word spoken by the prophets accomplished a work appropriate to the word. But indeed I think that every wonderful letter written in the oracles of God also works. And there is not "one iota or one serif" written in Scripture which, for those who know how to use the power of the letters, does not accomplish its own work.
tlg2042.tlg084:19 · narrativehigh
Source
Ro 59
Ὥσπερ δὲ ἐπὶ τῶν βοτανῶν ἑκάστη μὲν ἔχει | δύναμιν εἴτε εἰς τὴν ὑγίειαν
τῶν σωμάτων εἴτε εἰς ὁτιδήποτε, οὐ πάντων δέ ἐστιν ἐπίστασθαι εἰς ὃ
ἑκάστη τῶν βοτανῶν ἐστι χρήσιμος, ἀλλ᾿ εἴ τινες ἐπιστήμην εἰλήφασιν,
οὗτοι οἱ περὶ τὰς βοτάνας διατρίβοντες ἵνα εἰδῶσι καὶ πότε
παραλαμανομένη καὶ ποῦ τῶν σωμάτων ἐπιτιθεμένη καὶ τίνα
τρόπον σκευαζομένη ὀνίνησι τὸν χρώμενον, οὕτως οἱονεὶ βοτανικός τις
πνευματικός ἐστιν ὁ ἅγιος, ἀναλεγόμενος ἀπὸ τῶν ἱερῶν γραμμάτων ἕκαστον
ἰῶτα καὶ ἕκαστον τὸ τυχὸν στοιχεῖον, καὶ εὑρίσκων τὴν δύναμιν τοῦ
γράμματος, καὶ εἰς ὅ, τι ἐστὶ χρήσιμον, καὶ ὅτι οὐδὲν παρέλκει τῶν
γεγραμμένων. εἰ δὲ βούλει καὶ δευτέρου ἀκοῦσαι εἰς τοῦτο
παραδείγματος, ἕκαστον μέλος τοῦ σώματος ἡμῶν ἐπί τινι ἔργῳ ὑπὸ τοῦ
τεχωίτου θεοῦ γεγένηται· ἀλλ᾿ οὐ πάντων ἐστὶν εἰδέναι τίς ἡ εκάστου τῶν
μελῶν μέχρι τῶν τυχόντων δύναμις καὶ χρεία. οἱ γὰρ περὶ τὰς ἀνατομὰς
πραγματευσάμενοι τῶν ἰατρῶν δύναυται λέγειν ἕκαστον καὶ τὸ ἐλάχιστον μόριον, εἰς τί χρήσιμον ὑπὸ τῆς προνοίας γεγένηται. νόει
μοι τοίνυν καὶ τὰς γραφὰς τοῦτον τὸν τρόπον πάσας βοτάνας ἢ ἓν τέλειον
λόγου σώμα· εἰ δὲ σὺ μήτε βοτανικὸς εἶ τῶν γραφῶν μήτε ἀνατο- 1 Röm. 9, 33 Jes. 28, 16. — 4 Vgl. Matth. 12, 36. —
12 Vgl. Matth. 5, 18. 3 ἁγίαν] 〈 C | 4 ὡς] 〈 Α | 4/5 λόγον περὶ αὐτοῦ
δώσοντες C | 5 φιλοτι- μώμεθα Α | 6 πᾶν] + τὸ1 ΑΒ | 8 διὰ τοῦ] ἐκ ΑC
| ἐργαστικὸν C | 9 τὸ 〈 Hu | 16 ὕγειαν ΑC | 19 εἰδῶσι] εἴδωσι ABC w. e. sch.
English
Just as with plants, each one has a power either for the health of bodies or for something else, but it is not for everyone to know for what each plant is useful, but only those who have acquired knowledge, those who spend time on plants, so that they may know both when it is taken and where on the body it is applied and in what way it is prepared it benefits the user, so there is, as it were, a kind of spiritual botanist, the saint, who gathers from the sacred writings each iota and each casual letter, and finds the power of the letter, and for what it is useful, and that nothing in the writings is superfluous. And if you wish, hear also a second example of this: each member of our body has been made by the craftsman God for some work; but it is not for everyone to know what is the power and use of each of the members, even the most insignificant. For those physicians who have busied themselves with dissections are able to say of each, even the smallest part, for what useful purpose it has been made by providence. Understand for me, then, that the scriptures are in this way all plants or one complete body of the word. But if you are neither a botanist of the scriptures nor an anatomist...
tlg2042.tlg084:20 · narrativehigh
Source
ἴδωσι Hu | σωματικῶν Α | 21 βοτανικὸς—ἅγιος] τις βοτανιός
ἐστιν ὁ ἅγιος καὶ πνευματικός AC | 22 ἕκαστον ἰῶτα καὶ] 〈 Α | 26
θεοῦ] 〈 C | 29 ἰατρῶν] + οὐ C | 30 μόριον] μέρος C | εἰς τί] ἐστι
Β. μεὺς εἶ τῶν προφητικῶν λόγων, μὴ νόμιζε παρέλκειν τι
τῶν γεγραμμένων, ἀλλὰ σαυτὸν μᾶλλον ἢ τὰ ἑερὰ γράμματα αἰτιῶ, ὅτε μὴ
εὑρίσκεις τὸν λόγον τῶν γεγραμμένων. τοῦτό μοι τὸ προοίμιον εἴρηται
καθολικῶς χρήσιμον εἶναι δυνάμενον εἰς ὅλην τὴν γραφήν, ἵνα
προτρπῶσιν οἱ θέλοντες προσέχειν τῇ ἀναγνώσει μηδὲν παραπέμπεσθαι
ἀνεξέταστον καὶ ἀνεξερεύνητον γράμμα. 2/3 ἀλλὰ—γεγραμμένων] 〈 C | 2 μᾶλλον] μόνον Β | 3
εὑρίσκης Β* εὑ- ρίσκεις Β?
English
...cially those who are skilled in the knowledge of plants. And so it is with the divine Scriptures. For just as each plant has its own particular power, so too each letter and each syllable in the sacred writings has its own particular meaning. Therefore, if you are not able to understand the meaning of the prophetic words, do not think that anything in the writings is superfluous, but rather blame yourself, not the sacred texts, when you do not find the sense of what is written. This preface of mine has been spoken in a general way, being able to be useful for the whole of Scripture, so that those who wish to attend to the reading may pass over nothing unexamined and uninvestigated, not even a single letter.
Citation. Tergwame, “Fragmenta In Jeremiam (E Philocalia)”, tlg2042.tlg084:1, machine-draft, 2026. https://naxiai.com/christian/works/tlg2042.tlg084#s1
Colophon. Source: first1k ·
licence: CC BY-SA 4.0 ·
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provider: Relace ·
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generated 2026-11-14.