Wisdom of Solomon 14
Commentary from 4 fathers
Again, one preparing himself to sail, and about to pass through the raging waves, calleth upon a piece of wood more rotten than the vessel that carrieth him.
Πλοῦν τις πάλιν στελλόμενος καὶ ἄγρια μέλλων διοδεύειν κύματα, τοῦ φέροντος αὐτὸν πλοίου σαθρότερον ξύλον ἐπιβοᾶται.
Плы́ти па́ки кто̀ помы́сливъ и҆ сверѣ̑пыѧ вѡ́лны преходи́ти, носѧ́щагѡ є҆го̀ кораблѧ̀ тлѣ́ннѣйшее дре́во призыва́етъ:
For verily desire of gain devised that, and the workman built it by his skill.
ἐκεῖνο μὲν γὰρ ὄρεξις πορισμῶν ἐπενόησε, τεχνῖτις δὲ σοφίᾳ κατεσκεύασεν·
ѻ҆́ное бо жела́нїе пристѧжа́нїй ᲂу҆мы́сли, хитре́цъ же мꙋ́дростїю содѣ́ла:
But thy providence, O Father, governeth it: for thou hast made a way in the sea, and a safe path in the waves;
ἡ δὲ σή, πάτερ, διακυβερνᾷ πρόνοια, ὅτι ἔδωκας καὶ ἐν θαλάσσῃ ὁδὸν καὶ ἐν κύμασι τρίβον ἀσφαλῆ,
тво́й же, ѻ҆́ч҃е, ᲂу҆строѧ́етъ про́мыслъ: ꙗ҆́кѡ да́лъ є҆сѝ и҆ въ мо́ри пꙋ́ть и҆ въ волна́хъ стезю̀ крѣ́пкꙋю,
Shewing that thou canst save from all danger: yea, though a man went to sea without art.
δεικνὺς ὅτι δύνασαι ἐκ παντὸς σώζειν, ἵνα κἂν ἄνευ τέχνης τις ἐπιβῇ.
показꙋ́ѧ, ꙗ҆́кѡ си́ленъ є҆сѝ ѿ всѧ́кагѡ спⷭ҇тѝ, а҆́ще и҆ без̾ хꙋдо́жества кто̀ взы́детъ.
Nevertheless thou wouldest not that the works of thy wisdom should be idle, and therefore do men commit their lives to a small piece of wood, and passing the rough sea in a weak vessel are saved.
θέλεις δὲ μή ἀργὰ εἶναι τὰ τῆς σοφίας σου ἔργα, διὰ τοῦτο καὶ ἐλαχίστῳ ξύλῳ πιστεύουσιν ἄνθρωποι ψυχὰς καὶ διελθόντες κλύδωνα σχεδίᾳ διεσώθησαν.
Хо́щеши же, да не бꙋ́дꙋтъ пра̑здна дѣла̀ премⷣрости твоеѧ̀: сегѡ̀ ра́ди и҆ малѣ́йшемꙋ дре́вꙋ ввѣрѧ́ютъ человѣ́цы дꙋ́шы (своѧ̑), и҆ преходѧ́ще вѡ́лны кораблеце́мъ и҆зба́влени сꙋ́ть.
For in the old time also, when the proud giants perished, the hope of the world governed by thy hand escaped in a weak vessel, and left to all ages a seed of generation.
καὶ ἀρχῆς γὰρ ἀπολλυμένων ὑπερηφάνων γιγάντων, ἡ ἐλπὶς τοῦ κόσμου ἐπὶ σχεδίας καταφυγοῦσα ἀπέλιπεν αἰῶνι σπέρμα γενέσεως τῇ σῇ κυβερνηθεῖσα χειρί.
И҆ ѿ нача́ла бо, є҆гда̀ погиба́хꙋ го́рдїи и҆споли́ни, ᲂу҆пова́нїе мі́ра въ кораблецѣ̀ и҆збѣжа́вшее, ѡ҆ста́ви вѣ́кꙋ сѣ́мѧ рожде́нїѧ, рꙋко́ю твое́ю ᲂу҆стро́ено.
But that which is made with hands is cursed, as well it, as he that made it: he, because he made it; and it, because, being corruptible, it was called god.
τὸ χειροποίητον δέ, ἐπικατάρατον αὐτὸν καὶ ὁ ποιήσας αὐτό, ὅτι ὁ μὲν εἰργάζετο, τὸ δὲ φθαρτὸν θεὸς ὠνομάσθη.
Рꙋкотворе́нное же про́клѧто є҆́сть, и҆ сотвори́вый є҆̀: ꙗ҆́кѡ ѻ҆́въ ᲂу҆́бѡ содѣ́ла, сїе́ же тлѣ́нное бо́гомъ и҆менова́сѧ.
By the disposition of the universe you find an angel appointed for the earth and another appointed for the waters, another appointed for the air and a fourth appointed for fire. Arise, then—I beg of you—with your reason, and consider the disposition of the animals, the plants and the stars of heaven. There is an angel appointed for the sun, another of the moon and others of the stars. These angels, who accompany us during our time on earth, either rejoice or mourn over us when we sin. “Grieve,” it says, “over the earth because of its inhabitants.” It calls the angel for the earth using the same name as the earth itself, “earth,” as when it says, “The work of human hands and the one who has done it are accursed.” It is not that the inanimate thing itself is accursed, but what resides in the inanimate statue is indicated by the expression “human hands,” and from this it receives its name. In this way I would say that the angel appointed for the earth is designated also by the name “earth,” and the angel appointed for the water is designated by the name “water,” as when it is said, “The waters saw you, O God, the waters saw you and feared. The abyss trembled, a great crash of waters, and the clouds sent out their voice. Behold, your arrows pass.”
Homilies on Jeremiah 10:6
For the ungodly and his ungodliness are both alike hateful unto God.
ἐν ἴσῳ γὰρ μισητὰ Θεῷ καὶ ὁ ἀσεβῶν καὶ ἡ ἀσέβεια αὐτοῦ·
Въ ра́внѣ бо ненави̑дима сꙋ́ть бг҃ꙋ и҆ нече́ствꙋѧй, и҆ нече́стїе є҆гѡ̀:
For that which is made shall be punished together with him that made it.
καὶ γὰρ τὸ πραχθὲν σὺν τῷ δράσαντι κολασθήσεται.
и҆́бо сотворе́ное съ сотво́ршимъ мꙋ́чимо бꙋ́детъ.
Therefore even upon the idols of the Gentiles shall there be a visitation: because in the creature of God they are become an abomination, and stumblingblocks to the souls of men, and a snare to the feet of the unwise.
διὰ τοῦτο καὶ ἐν εἰδώλοις ἐθνῶν ἐπισκοπὴ ἔσται, ὅτι ἐν κτίσματι Θεοῦ εἰς βδέλυγμα ἐγενήθησαν καὶ εἰς σκάνδαλα ψυχαῖς ἀνθρώπων καὶ εἰς παγίδα ποσὶν ἀφρόνων.
Сегѡ̀ ра́ди и҆ во і҆́дѡлѣхъ ꙗ҆зы́ческихъ бꙋ́детъ ка́знь, ꙗ҆́кѡ въ созда́нїи бж҃їи въ ме́рзость сотворе́ни сꙋ́ть и҆ въ собла́зны дꙋша́мъ человѣ́чєскимъ и҆ въ сѣ́ть нога́мъ бꙋ́ихъ.
In the book of Wisdom it is written, “For this reason there will also be an inquiry into the idols of the peoples.” It could seem as though for a long time God did not consider that idols were worshiped and sacrifices offered to them. Then he who always watches finally made inquiry. He watched in tolerance, he inquired so as to punish. “Into the idols of the peoples,” the book says, “there will be an inquiry, because God’s creatures have become detestable.” The pagans in fact provoke God through his creatures. How do they provoke God through his creatures? Because the carpenter shaped an idol, whereas God had created the wood. The goldsmith shaped an idol, whereas God had created the gold. From an object of yours, do you form something that he might detest? Why, from a creature of God, do you wickedly mold something that he should find detestable? You must form yourself well, so that he will love you. You want to impress your image in wood. Rather, receive within you the image of God. What do you destroy inwardly, and what do you sculpt outwardly? “God’s creatures,” the book says, “have become detestable. They have become a scandal for the souls of human beings and a snare for the feet of fools. Indeed, the beginning of fornication is the love of idols.” If a woman who has many husbands were to merit praise, then let someone who worships many gods also be praised. If a woman who offers herself to men is an adulteress, how much more a soul that worships gods that do not exist? “The beginning of fornication is the love of idols, and their invention a corruption of life.”
Newly Discovered Sermons 24:6
For the devising of idols was the beginning of spiritual fornication, and the invention of them the corruption of life.
᾿Αρχὴ γὰρ πορνείας ἐπίνοια εἰδώλων, εὕρεσις δὲ αὐτῶν φθορὰ ζωῆς.
Нача́ло бо блꙋже́нїѧ ᲂу҆мышле́нїе і҆́дѡлѡвъ: и҆з̾ѡбрѣ́тенїе же и҆́хъ тлѣ́нїе живота̀.
Condemn idols, openly denouncing their error. Indeed, do not even consider them to be dead, because they were never alive. Teach clearly everywhere and to all that these are vain and foolish things. Not existing and never having existed, there is no possibility of their being what they are said to be. They are the products of wicked demons and of the human mind full of impulses to pleasure, since each of us is led to make his own passion an an object of veneration. Thus in the beginning idolatry was born of the wicked work of demons and by human conception, through a commingling that was called “the first fornication.” At first they designed the figures of the idols, then they began to give gods to their own children as objects of veneration, made of various materials according to the art that each one possessed for providing for his needs with his own hands: the potter with clay, the carpenter with wood, the goldsmith with gold, the silversmith with silver.
Ancoratus 102:5-7
For neither were they from the beginning, neither shall they be for ever.
οὔτε γὰρ ἦν ἀπ᾿ ἀρχῆς, οὔτε εἰς τὸν αἰῶνα ἔσται·
Ниже́ бо бы́ша ѿ нача́ла, нижѐ бꙋ́дꙋтъ во вѣ́ки:
For by the vain glory of men they entered into the world, and therefore shall they come shortly to an end.
κενοδοξίᾳ γὰρ ἀνθρώπων εἰσῆλθεν εἰς κόσμον, καὶ διὰ τοῦτο σύντομον αὐτῶν τέλος ἐπενοήθη.
тщесла́вїемъ бо человѣ́ческимъ внидо́ша въ мі́ръ, и҆ сегѡ̀ ра́ди кра́токъ и҆́хъ коне́цъ вмѣни́сѧ.
For a father afflicted with untimely mourning, when he hath made an image of his child soon taken away, now honoured him as a god, which was then a dead man, and delivered to those that were under him ceremonies and sacrifices.
ἀώρῳ γὰρ πένθει τρυχόμενος πατήρ, τοῦ ταχέως ἀφαιρεθέντος τέκνου εἰκόνα ποιήσας, τὸν τότε νεκρὸν ἄνθρωπον νῦν ὡς Θεὸν ἐτίμησε καὶ παρέδωκε τοῖς ὑποχειρίοις μυστήρια καὶ τελετάς.
Го́рькимъ бо пла́чемъ сѣ́тꙋѧ ѻ҆те́цъ ско́рѡ восхище́нагѡ ча́да ѡ҆́бразъ сотвори́въ, є҆го́же тогда̀ человѣ́ка ме́ртва, нн҃ѣ ꙗ҆́кѡ бо́га почтѐ: и҆ предадѐ подрꙋ̑чнымъ та̑йны и҆ жє́ртвы:
Thus in process of time an ungodly custom grown strong was kept as a law, and graven images were worshipped by the commandments of kings.
εἶτα ἐν χρόνῳ κρατυνθὲν τὸ ἀσεβὲς ἔθος ὡς νόμος ἐφυλάχθη, καὶ τυράννων ἐπιταγαῖς ἐθρησκεύετο τὰ γλυπτά,
пото́мъ вре́менемъ возмо́гшїй нечести́вый ѡ҆бы́чай, а҆́ки зако́нъ храни́мь бы́сть, и҆ мꙋчи́телей повелѣ́нїемъ почита́єма бѧ́хꙋ и҆зва̑ѧннаѧ:
Whom men could not honour in presence, because they dwelt far off, they took the counterfeit of his visage from far, and made an express image of a king whom they honoured, to the end that by this their forwardness they might flatter him that was absent, as if he were present.
οὓς ἐν ὄψει μὴ δυνάμενοι τιμᾶν ἄνθρωποι διὰ τὸ μακρὰν οἰκεῖν, τὴν πόρρωθεν ὄψιν ἀνατυπωσάμενοι, ἐμφανῆ εἰκόνα τοῦ τιμωμένου βασιλέως ἐποίησαν, ἵνα τὸν ἀπόντα ὡς παρόντα κολακεύωσι διὰ τῆς σπουδῆς.
и҆̀хже въ лицѐ не могꙋ́ще чествова́ти человѣ́цы да́льнагѡ ра́ди ѡ҆бита́нїѧ, и҆здале́ча лицѐ и҆з̾ѡбрази́вше, ꙗ҆́вный ѡ҆́бразъ почита́емагѡ царѧ̀ сотвори́ша, ꙗ҆́кѡ да ѿстоѧ́щаго а҆́ки бли́з̾ сꙋ́щаго ласка́ютъ со прилѣжа́нїемъ.
Also the singular diligence of the artificer did help to set forward the ignorant to more superstition.
εἰς ἐπίτασιν δὲ θρησκείας καὶ τοὺς ἀγνοοῦντας ἡ τοῦ τεχνίτου προετρέψατο φιλοτιμία·
Въ продолже́нїе же ѕлоче́стїѧ и҆ не разꙋмѣ́ющихъ принꙋ́ди хꙋдо́жниково любоче́стїе {и҆скꙋ́сство}.
For he, peradventure willing to please one in authority, forced all his skill to make the resemblance of the best fashion.
ὁ μὲν γὰρ τάχα τῷ κρατοῦντι βουλόμενος ἀρέσαι, ἐξεβιάσατο τῇ τέχνῃ τὴν ὁμοιότητα ἐπὶ τὸ κάλλιον·
Се́й бо хотѧ̀ ᲂу҆годи́ти держа́вствꙋющемꙋ, произведѐ хи́тростїю (свое́ю) подо́бїе на лꙋ́чшее:
And so the multitude, allured by the grace of the work, took him now for a god, which a little before was but honoured.
τὸ δὲ πλῆθος ἐφελκόμενον διὰ τὸ εὔχαρι τῆς ἐργασίας, τὸν πρὸ ὀλίγου τιμηθέντα ἄνθρωπον νῦν σέβασμα ἐλογίσαντο.
мно́жество же человѣ̑къ, привлече́но благоѡбра́зїемъ дѣ́ла, пре́жде вма́лѣ чествова́наго человѣ́ка нн҃ѣ въ бо́га вмѣни́ша.
Human beings seek purification, but the devil, proud spirit, seeing that they sought this out of pride and boasted of it, anticipated them and presented himself as a mediator, capable of giving a semblance of purity to their souls. In this, hinting at his pride, he led people to think that he was necessary, that is, to show them that a soul desirous to reach God could purify itself through recourse to magic arts. He thus instituted in the temples those sacrilegious rites that assure purification to those who perform them. Many of those images were in fact suggested, as the Scripture says, by the desire to honor certain people held to be great, people not present or dead people.
Sermons 26:28
And this was an occasion to deceive the world: for men, serving either calamity or tyranny, did ascribe unto stones and stocks the incommunicable name.
καὶ τοῦτο ἐγένετο τῷ βίῳ εἰς ἔνεδρον, ὅτι ἢ συμφορᾷ ἢ τυραννίδι δουλεύσαντες ἄνθρωποι τὸ ἀκοινώνητον ὄνομα λίθοις καὶ ξύλοις περιέθεσαν.
И҆ сїѐ бы́сть житїю̀ въ прельще́нїе, ꙗ҆́кѡ и҆лѝ ѕлоключе́нїю, и҆лѝ мꙋчи́тельствꙋ послꙋжи́вше человѣ́цы, несоѻ́бщно и҆́мѧ ка́менїю и҆ древа́мъ ѡ҆бложи́ша.
Moreover this was not enough for them, that they erred in the knowledge of God; but whereas they lived in the great war of ignorance, those so great plagues called they peace.
Εἶτ᾿ οὐκ ἤρκεσε τὸ πλανᾶσθαι περὶ τὴν τοῦ Θεοῦ γνῶσιν, ἀλλὰ καὶ μεγάλῳ ζῶντες ἀγνοίας πολέμῳ τὰ τοσαῦτα κακὰ εἰρήνην προσαγορεύουσιν.
Посе́мъ не дово́льно бѣ̀ прельща́тисѧ ѡ҆ бж҃їи ра́зꙋмѣ, но и҆ въ вели́цѣй живꙋ́ще безꙋ́мїѧ бра́ни, толи̑каѧ ѕла̑ѧ мі́ръ и҆менꙋ́ютъ.
For whilst they slew their children in sacrifices, or used secret ceremonies, or made revellings of strange rites;
ἢ γὰρ τεκνοφόνους τελετὰς ἢ κρύφια μυστήρια ἢ ἐμμανεῖς ἐξ ἄλλων θεσμῶν κώμους ἄγοντες,
И҆́бо и҆лѝ дѣтоꙋбі́йствєнныѧ жє́ртвы, и҆лѝ сокровє́нныѧ та̑йны, и҆лѝ неи́стѡвныѧ ѿ и҆ны́хъ зако́нѡвъ пи́ршєства творѧ́ше,
They kept neither lives nor marriages any longer undefiled: but either one slew another traitorously, or grieved him by adultery.
οὔτε βίους οὔτε γάμους καθαροὺς ἔτι φυλάσσουσιν, ἕτερος δ᾿ ἕτερον ἢ λοχῶν ἀναιρεῖ ἢ νοθεύων ὀδυνᾷ.
нижѐ житїѧ̀, нижѐ бра́кѡвъ чи́стыхъ є҆щѐ хранѧ́тъ: є҆ди́нъ же дрꙋга́го и҆лѝ навѣ́томъ ᲂу҆бива́етъ, и҆лѝ блꙋдѧ̀ ѡ҆скорблѧ́етъ.
So that there reigned in all men without exception blood, manslaughter, theft, and dissimulation, corruption, unfaithfulness, tumults, perjury,
πάντας δ᾿ ἐπιμὶξ ἔχει αἷμα καὶ φόνος, κλοπὴ καὶ δόλος, φθορά, ἀπιστία, ταραχή, ἐπιορκία, θόρυβος ἀγαθῶν,
Всѧ̑ же смѣ́шєна сꙋ́ть, кро́вь и҆ ᲂу҆бі́йство, татьба̀ и҆ ле́сть, растлѣ́нїе, невѣ́рство, смѧте́нїе, заклина́нїе, молва̀ благи́хъ,
Disquieting of good men, forgetfulness of good turns, defiling of souls, changing of kind, disorder in marriages, adultery, and shameless uncleanness.
χάριτος ἀμνησία, ψυχῶν μιασμός, γενέσεως ἐναλλαγή, γάμων ἀταξία, μοιχεία καὶ ἀσέλγεια.
благода́ти забве́нїе, дꙋша́мъ ѡ҆скверне́нїе, рожде́нїю премѣне́нїе, бра́кѡвъ безчи́нїе, прелюбодѣѧ́нїе и҆ стꙋдодѣѧ́нїе.
For the worshipping of idols not to be named is the beginning, the cause, and the end, of all evil.
ἡ γὰρ τῶν ἀνωνύμων εἰδώλων θρησκεία παντὸς ἀρχὴ κακοῦ καὶ αἰτία καὶ πέρας ἐστίν·
Недосто́йныхъ бо и҆́мене і҆́дѡлѡвъ слꙋже́нїе нача́ло всѧ́кагѡ ѕла̀, и҆ вина̀ и҆ коне́цъ є҆́сть:
For either they are mad when they be merry, or prophesy lies, or live unjustly, or else lightly forswear themselves.
ἢ γὰρ εὐφραινόμενοι μεμήνασιν ἢ προφητεύουσι ψευδῆ ἢ ζῶσιν ἀδίκως ἢ ἐπιορκοῦσι ταχέως·
и҆́бо и҆лѝ веселѧ́щесѧ неи́стовствꙋютъ, и҆лѝ проро́чествꙋютъ лѡ́жнаѧ, и҆лѝ живꙋ́тъ непра́веднѣ, и҆лѝ кленꙋ́тсѧ ско́рѡ.
For insomuch as their trust is in idols, which have no life; though they swear falsely, yet they look not to be hurt.
ἀψύχοις γὰρ πεποιθότες εἰδώλοις κακῶς ὀμόσαντες, ἀδικηθῆναι οὐ προσδέχονται.
На бездꙋ̑шныѧ бо і҆́дѡлы надѣ́ющесѧ, ѕлѣ̀ кленꙋ́щесѧ казни́ми бы́ти не ча́ютъ.
Howbeit for both causes shall they be justly punished: both because they thought not well of God, giving heed unto idols, and also unjustly swore in deceit, despising holiness.
ἀμφότερα δὲ αὐτοὺς μετελεύσεται τὰ δίκαια, ὅτι κακῶς ἐφρόνησαν περὶ Θεοῦ προσχόντες εἰδώλοις καὶ ἀδίκως ὤμοσαν ἐν δόλῳ καταφρονήσαντες ὁσιότητος·
За ѻ҆боѧ́ же на ни́хъ прїи́детъ сꙋ́дъ: поне́же ѕлѣ̀ мꙋ́дрствоваша ѡ҆ бз҃ѣ, вне́млюще і҆́дѡлѡмъ, и҆ непра́веднѡ клѧ́шасѧ ле́стїю, презрѣ́вше преподо́бїе.
Some attempt to apply to incorporeal and spiritual beings what they have perceived of corporeal beings through sensible experience or what they have learned about them thanks to the very nature of human intelligence, to keen reflection and with the aid of science. They want to measure and represent the former based on the latter. Others have an idea about God, if you can call this having an idea, consistent with the nature and affections of the human soul. From this error it follows that they discuss God based on incorrect and false principles. There are still others who attempt to transcend the created universe, which is obviously changeable, and to raise their vision to that unchanging being that is God. But, weighed down by their mortal nature and wanting to appear wise in what they do not know, and incapable of knowing what they want to know, they insist too boldly on conjectures. They thus preclude the ways of understanding, preferring to persist in their mistaken opinions rather than changing the opinion they once defended. This is the true evil of the three categories of persons we have just spoken of: those who think of God after the manner of bodily beings, those who conceive of him in a way consistent with spiritual creatures, like the soul, and finally those who, though keeping well away from corporeal and spiritual things, "thought erroneously about God," distancing themselves even more from the truth in that their idea of God is drawn neither from sensible experience, nor from spiritual creatures nor from the Creator himself.
On the Trinity 1:1.1
For it is not the power of them by whom they swear: but it is the just vengeance of sinners, that punisheth always the offence of the ungodly.
οὐ γὰρ ἡ τῶν ὀμνυομένων δύναμις, ἀλλ᾿ ἡ τῶν ἁμαρτανόντων δίκη ἐπεξέρχεται ἀεὶ τὴν τῶν ἀδίκων παράβασιν.
Не бо̀ си́ла кленꙋ́щихъ, но согрѣша́ющымъ сꙋ́дъ нахо́дитъ всегда̀ на престꙋпле́нїе непра́ведныхъ.
For blessed is the wood whereby righteousness cometh.
εὐλόγηται γὰρ ξύλον, δι᾿ οὗ γίνεται δικαιοσύνη·
Благослове́но бо дре́во, и҆́мже быва́етъ пра́вда.