Wisdom of Solomon 17 · Scripture

For great are thy judgments, and cannot be expressed: therefore unnurtured souls have erred.

ΜΕΓΑΛΑΙ γάρ σου αἱ κρίσεις καὶ δυσδιήγητοι· διὰ τοῦτο ἀπαίδευτοι ψυχαὶ ἐπλανήθησαν.

Вели́цы бо сꙋ́ть сꙋдѝ твоѝ, (гдⷭ҇и,) и҆ неизглаго́ланни: сегѡ̀ ра́ди ненака̑занныѧ дꙋ́ши заблꙋди́ша.

In the Apocalypse we see “a Lamb, as though sacrificed.” This is the Lamb that, for certain ineffable reasons, became the sacrifice of expiation for the entire world, having accepted even to be sacrificed, according to the measure of the Father’s love for humanity. By his blood he bought us back from him who had bought us, in that we were corrupted by sins. Leading this lamb to the sacrifice was the God who was in the man, the great high priest, as he himself attests, saying, “No one takes my life from me, but I myself give it. I have the power to give it and the power to take it up again.” All of the other sacrifices are related to this sacrifice by affinity, the sacrifices prescribed by the Law being a symbol of it. And in my opinion, the shedding of blood on the part of the noble martyrs are sacrifices similar to this one; not without reason does John the disciple contemplate them as surrounding the heavenly altar. “Who is wise enough to understand these things, intelligent enough to know them?” To grasp somewhat more contemplatively the reason for these sacrifices, which purify those for whom they are offered, we must understand the significance of the sacrifice of the daughter of Jephthah. Jephthah had defeated the Ammonites because of a vow, to which she who was to be sacrificed adhered, responding to her father’s words, “I have given my word to the Lord against you,” by saying, “Even if it is against me that you have given your word to the Lord, fulfill your vow.” In considering such events one could be led to attribute an element of great cruelty to God, to whom such sacrifices are offered for the salvation of human beings. One needs a more open and farsighted mind to reconcile this in light of the designs of providence, so as to be able to justify these things as both ineffable and beyond human nature, saying, “The judgments of God are great and difficult to tell. For this reason, ignorant souls fell into error.” Moreover, it is also attested among the pagans that in times of pestilence, many were given over to sacrifice for the common salvation. The faithful Roman Clement also admits that this occurred, basing himself on history; Paul testifies of him saying, “Together with Clement and my other coworkers, whose names are in the book of life.” Someone wanting to insult mysteries that escape the comprehension of the many finds the precepts regarding martyrs similarly absurd. God, however, considers that it would be better for us to confess his divinity at the price of the most atrocious sufferings than to free ourselves for a brief time from apparent evils, declaring our acquiescence to the will of the enemies of truth.
Commentary on the Gospel of John 6:53-54

Hilary of Poitiers †367

In the book of the psalms we read, “Your judgments, like the great abyss.” The apostle Paul says, “The judgments of God are inscrutable,” and the prophet, “Your judgments are great and beyond number.” In what sense, then, does the prophet dare to say, “With my lips I recited all the judgments of your mouth”? And yet he is not saying here anything that contradicts himself or anyone else who is similarly inspired. In fact, he does not say, “With my lips I have recited all your judgments,” but, “All the judgments of your mouth,” knowing that there is a difference between the judgments of God and the judgments of the mouth of God. When he said, “Your judgments like the great abyss,” did he in fact use the expression, “The judgments of your mouth like the great abyss”? Here, rather, he says, “I have announced the judgments of your mouth.” The prophet, therefore, did not remain silent about those judgments that he knew from the prophets or from the word of God, and if he proclaimed them it is precisely so that they would be taught.
Homilies on the Psalms 118. BETH.8.

2

For when unrighteous men thought to oppress the holy nation; they being shut up in their houses, the prisoners of darkness, and fettered with the bonds of a long night, lay there exiled from the eternal providence.

ὑπειληφότες γὰρ καταδυναστεύειν ἔθνος ἅγιον ἄνομοι, δέσμιοι σκότους καὶ μακρᾶς πεδῆται νυκτὸς κατακλεισθέντες ὀρόφοις, φυγάδες τῆς αἰωνίου προνοίας ἔκειντο.

Возмнѣ́вше бо наси́льствовати ꙗ҆зы́къ ст҃ы́й беззако́ннїи, ᲂу҆́зницы тьмы̀ и҆ до́лгою но́щїю свѧ́зани, заключе́ни под̾ кро́вы, бѣглецы̀ вѣ́чнагѡ провѣ́дѣнїѧ лежа́ша.

3

For while they supposed to lie hid in their secret sins, they were scattered under a dark veil of forgetfulness, being horribly astonished, and troubled with strange apparitions.

λανθάνειν γὰρ νομίζοντες ἐπὶ κρυφαίοις ἁμαρτήμασιν, ἀφεγγεῖ λήθης παρακαλύμματι ἐσκορπίσθησαν, θαμβούμενοι δεινῶς καὶ ἰνδάλμασιν ἐκταρασσόμενοι·

Оу҆таи́тисѧ бо мнѧ́ще въ сокрове́нныхъ грѣсѣ́хъ, мра́чнымъ забве́нїѧ покрыва́ломъ расточе́ни бы́ша, ᲂу҆жаса́ющесѧ лю́тѣ и҆ страши́лищами возмꙋще́ни:

4

For neither might the corner that held them keep them from fear: but noises as of waters falling down sounded about them, and sad visions appeared unto them with heavy countenances.

οὐδὲ γὰρ ὁ κατέχων αὐτοὺς μυχὸς ἀφόβως διεφύλασσεν, ἦχοι δὲ καταράσσοντες αὐτοὺς περιεκόμπουν, καὶ φάσματα ἀμειδήτοις κατηφῆ προσώποις ἐνεφανίζετο.

ниже́ бо содержа́й и҆̀хъ верте́пъ без̾ стра́ха сохранѝ, шꙋ́мы же сходѧ́ще возмꙋща́хꙋ и҆̀хъ, и҆ привидѣ̑нїѧ дрѧ̑хлаѧ печа́льными ли́цами ꙗ҆влѧ́хꙋсѧ.

5

No power of the fire might give them light: neither could the bright flames of the stars endure to lighten that horrible night.

καὶ πυρὸς μὲν οὐδεμία βία κατίσχυε φωτίζειν, οὔτε ἄστρων ἔκλαμπροι φλόγες καταυγάζειν ὑπέμενον τὴν στυγνὴν ἐκείνην νύκτα.

И҆ ѻ҆́гненнаѧ ᲂу҆́бѡ ни є҆ди́на си́ла можа́ше ѡ҆свѣща́ти, нижѐ ѕвѣ́здъ свѣ́тлїи пла́менїе просвѣти́ти можа́хꙋ въ тꙋ̀ но́щь стра́шнꙋю.

6

Only there appeared unto them a fire kindled of itself, very dreadful: for being much terrified, they thought the things which they saw to be worse than the sight they saw not.

διεφαίνετο δ᾿ αὐτοῖς μόνον αὐτομάτη πυρὰ φόβου πλήρης, ἐκδειματούμενοι δὲ τῆς μὴ θεωρουμένης ἐκείνης ὄψεως ἡγοῦντο χείρω τὰ βλεπόμενα.

Ꙗ҆влѧ́шесѧ же и҆̀мъ то́кмѡ внеза́пный ѻ҆́гнь стра́ха и҆спо́лнь: ᲂу҆страша́еми же неви́димымъ ѻ҆́нымъ призра́комъ, мнѧ́хꙋ гѡ́ршаѧ бы́ти ви̑димаѧ.

7

As for the illusions of art magick, they were put down, and their vaunting in wisdom was reproved with disgrace.

μαγικῆς δὲ ἐμπαίγματα κατέκειτο τέχνης, καὶ τῆς ἐπί φρονήσει ἀλαζονείας ἔλεγχος ἐφύβριστος·

Волше́бнагѡ же хꙋдо́жества предлежа́хꙋ посмѣѧ̑нїѧ, и҆ ѡ҆ премꙋ́дрости велича́нїѧ ѡ҆бличе́нїе ᲂу҆кори́зненно:

8

For they, that promised to drive away terrors and troubles from a sick soul, were sick themselves of fear, worthy to be laughed at.

οἱ γὰρ ὑπισχνούμενοι δείματα καὶ ταραχὰς ἀπελαύνειν ψυχῆς νοσούσης, οὗτοι καταγέλαστον εὐλάβειαν ἐνόσουν.

ѡ҆бѣща́ющїисѧ бо и҆згна́ти стра́хи и҆ смꙋщє́нїѧ ѿ дꙋшѝ болѧ́щїѧ, сі́и посмѣѧ́тельнымъ стра́хомъ болѧ́хꙋ.

9

For though no terrible thing did fear them; yet being scared with beasts that passed by, and hissing of serpents,

καὶ γὰρ εἰ μηδὲν αὐτοὺς ταραχῶδες ἐφόβει, κνωδάλων παρόδοις καὶ ἑρπετῶν συριγμοῖς ἐκσεσοβημένοι,

И҆́бо а҆́ще и҆ ничто́же и҆̀хъ мѧте́жное ᲂу҆страша́ше, ѕвѣре́й прехо́дами и҆ ѕмїє́въ звизда́ньми подви́жени погиба́хꙋ тре́петни, и҆ а҆́ера ѿню́дъ неизбѣ́жнагѡ ѿрица́ющесѧ ви́дѣти.

10

They died for fear, denying that they saw the air, which could of no side be avoided.

διώλλυντο ἔντρομοι καὶ τὸν μηθαμόθεν φευκτὸν ἀέρα προσιδεῖν ἀρνούμενοι.

Боѧзли́ваѧ бо ѕло́ба, свои́мъ свидѣ́тельствомъ ѡ҆сꙋжда́ема, вы́нꙋ прїе́млетъ во ᲂу҆́мъ лю̑таѧ, содержи́ма со́вѣстїю.

11

For wickedness, condemned by her own witness, is very timorous, and being pressed with conscience, always forecasteth grievous things.

δειλὸν γὰρ ἰδίως πονηρία μαρτυρεῖ καταδικαζομένη, ἀεὶ δὲ προσείληφε τὰ χαλεπὰ συνεχομένη τῇ συνειδήσει·

Ничто́же бо є҆́сть стра́хъ, то́кмѡ лише́нїе по́мощей сꙋ́щихъ ѿ помышле́нїѧ.

12

For fear is nothing else but a betraying of the succours which reason offereth.

οὐθὲν γάρ ἐστι φόβος εἰ μὴ προδοσία τῶν ἀπὸ λογισμοῦ βοηθημάτων.

Внꙋ́трь же ме́ньше сꙋ́щее ча́ѧнїе, бо́льшее мни́тъ невѣ́дѣнїе вины̀ подаю́щїѧ мꙋ́кꙋ.

13

And the expectation from within, being less, counteth the ignorance more than the cause which bringeth the torment.

ἔνδοθεν δὲ οὖσα ἥττων ἡ προσδοκία, πλείονα λογίζεται τὴν ἄγνοιαν τῆς παρεχούσης τὴν βάσανον αἰτίας.

А҆ и҆̀же въ немощнꙋ́ю пои́стиннѣ но́щь, и҆ ѿ немощна́гѡ а҆́да верте́пѡвъ наше́дшꙋю, сно́мъ тѣ́мже спѧ́щїи,

14

But they sleeping the same sleep that night, which was indeed intolerable, and which came upon them out of the bottoms of inevitable hell,

οἱ δὲ τὴν ἀδύνατον ὄντως νύκτα καὶ ἐξ ἀδυνάτου ᾅδου μυχῶν ἐπελθοῦσαν, τὸν αὐτὸν ὕπνον κοιμώμενοι,

ѻ҆́во ᲂу҆́бѡ страши́лищами мечта́нїй гони́ми бѧ́хꙋ, ѻ҆́во же дꙋшѝ и҆счеза́хꙋ преда́нїемъ: внеза́пный бо и҆̀мъ и҆ неча́ѧнный стра́хъ на́йде.

15

Were partly vexed with monstrous apparitions, and partly fainted, their heart failing them: for a sudden fear, and not looked for, came upon them.

τὰ μὲν τέρασιν ἠλαύνοντο φαντασμάτων, τὰ δὲ τῆς ψυχῆς παρελύοντο προδοσίᾳ· αἰφνίδιος γὰρ αὐτοῖς καὶ ἀπροσδόκητος φόβος ἐπῆλθεν.

Пото́мъ та́кѡ, кто́-либо когда̀ бѣ̀ ѻ҆на́мѡ, низпады́й хранѧ́шесѧ въ темни́цѣ без̾ желѣ́за заключе́нъ:

16

So then whosoever there fell down was straitly kept, shut up in a prison without iron bars,

εἶθ᾿ οὕτως, ὃς δήποτ᾿ οὖν ἦν ἐκεῖ καταπίπτων, ἐφρουρεῖτο εἰς τὴν ἀσίδηρον εἱρκτὴν κατακλεισθείς·

а҆́ще бо земледѣ́латель кто̀ бы́сть, и҆лѝ па́стырь, и҆лѝ трꙋдѡ́въ пꙋсты́нныхъ дѣ́латель, пред̾ѧ́тъ бы́въ, неизбѣ́жнꙋю терпѧ́ше нꙋ́ждꙋ:

17

For whether he were husbandman, or shepherd, or a labourer in the field, he was overtaken, and endured that necessity, which could not be avoided: for they were all bound with one chain of darkness.

εἴ τε γὰρ γεωργὸς ἦν τις ἢ ποιμὴν ἢ τῶν κατ᾿ ἐρημίαν ἐργάτης μόχθων, προληφθεὶς τὴν δυσάλυκτον ἔμενεν ἀνάγκην,

є҆ди́нымъ бо ᲂу҆́жемъ тьмы̀ всѝ бѧ́хꙋ свѧ́зани. А҆́ще дꙋ́хъ звизда́ѧй, и҆лѝ междꙋ̀ ча́стыхъ древе́сныхъ вѣ́твей пти́чїй гла́съ сладкопѣ́снивый, и҆лѝ си́ла водна́ѧ текꙋ́щи ѕѣ́льнѣ,

18

Whether it were a whistling wind, or a melodious noise of birds among the spreading branches, or a pleasing fall of water running violently,

μιᾷ γὰρ ἁλύσει σκότους πάντες ἐδέθησαν· εἴτε πνεῦμα συρίζον ἢ περὶ ἀμφιλαφεῖς κλάδους ὀρνέων ἦχος εὐμελὴς ἢ ῥυθμὸς ὕδατος πορευομένου βίᾳ ἢ κτύπος ἀπηνὴς καταρριπτομένων πετρῶν,

и҆лѝ шꙋ́мъ ѕѣ́льный низпа́дающихъ ка́менїй, и҆лѝ и҆гра́ющихъ живо́тныхъ тече́нїе неви́димое, и҆лѝ рыка́ющихъ лю́тыхъ ѕвѣре́й гла́съ, и҆лѝ ѿзыва́ющьсѧ ѿ де́брей го́рскихъ гла́съ, разслаблѧ́хꙋ ѻ҆́ныхъ ᲂу҆страша́юще.

19

Or a terrible sound of stones cast down, or a running that could not be seen of skipping beasts, or a roaring voice of most savage wild beasts, or a rebounding echo from the hollow mountains; these things made them to swoon for fear.

ἢ σκιρτώντων ζώων δρόμος ἀθεώρητος ἢ ὠρυομένων ἀπηνεστάτων θηρίων φωνὴ ἢ ἀντανακλωμένη ἐκ κοιλοτάτων ὀρέων ἠχώ, παρέλυεν αὐτοὺς ἐκφοβοῦντα.

Всѧ́ бо вселе́ннаѧ свѣ́тлымъ просвѣща́шесѧ свѣ́томъ, и҆ невозбра́нными дѣ́лы содержа́шесѧ:

20

For the whole world shined with clear light, and none were hindered in their labour:

ὅλος γὰρ ὁ κόσμος λαμπρῷ καταλάμπετο φωτὶ καὶ ἀνεμποδίστοις συνείχετο ἔργοις·

на є҆ди́ныхъ же ѻ҆́ныхъ простира́шесѧ тѧ́жкаѧ но́щь, ѡ҆́бразъ бꙋ́дꙋщагѡ и҆́хъ воспрїѧ́тїѧ тьмы̀: са́ми же себѣ̀ бы́ша тьмы̀ тѧжча́йшїи.

21

Over them only was spread an heavy night, an image of that darkness which should afterward receive them: but yet were they unto themselves more grievous than the darkness.

μόνοις δὲ ἐκείνοις ἐπετέτατο βαρεῖα νύξ, εἰκὼν τοῦ μέλλοντος αὐτοὺς διαδέχεσθαι σκότους, ἑαυτοῖς δὲ ἦσαν βαρύτεροι σκότους.