Prologus Multorum nobis et magnorum per legem, et prophetas, aliosque qui secuti sunt illos, sapientia demonstrata est, in quibus oportet laudare Israël doctrinæ et sapientiæ causa, quia non solum ipsos loquentes necesse est esse peritos, sed etiam extraneos posse et dicentes et scribentes doctissimos fieri. Avus meus Jesus, postquam se amplius dedit ad diligentiam lectionis legis, et prophetarum, et aliorum librorum qui nobis a parentibus nostris traditi sunt, voluit et ipse scribere aliquid horum quæ ad doctrinam et sapientiam pertinent, ut desiderantes discere, et illorum periti facti, magis magisque attendant animo, et confirmentur ad legitimam vitam. Hortor itaque venire vos cum benevolentia, et attentiori studio lectionem facere, et veniam habere in illis, in quibus videmur, sequentes imaginem sapientiæ, deficere in verborum compositione. Nam deficiunt verba hebraica, quando fuerint translata ad alteram linguam : non autem solum hæc, sed et ipsa lex, et prophetæ, ceteraque aliorum librorum non parvam habent differentiam quando inter se dicuntur. Nam in octavo et trigesimo anno temporibus Ptolemæi Evergetis regis, postquam perveni in Ægyptum, et cum multum temporis ibi fuissem, inveni ibi libros relictos, non parvæ neque contemnendæ doctrinæ. Itaque bonum et necessarium putavi et ipse aliquam addere diligentiam et laborem interpretandi librum istum : et multa vigilia attuli doctrinam in spatio temporis, ad illa quæ ad finem ducunt, librum istum dare, et illis qui volunt animum intendere, et discere quemadmodum oporteat instituere mores, qui secundum legem Domini proposuerint vitam agere. Omnis sapientia a Domino Deo est : et cum illo fuit semper, et est ante ævum.
The Wisdom of Jesus the Son of Sirach, or Ecclesiasticus 1:1 Yorum
1 tarihi sesKilise'nin Sirach 1:1'i iki bin yıl boyunca nasıl okuduğu — Matthew Henry, John Calvin, Augustine of Hippo, John Chrysostom ve daha birçoğu, kamu malından ayet ayet toplanmış.
Yüzyıllar boyunca sesler
Kilise Babaları 1
AGAINST FABIANUS, FRAGMENT 19:2-3
If the Arians say that God the Father is not created and God the Son is, then, as the natural creation of the innate Father makes known the unity of nature in the Father and in the Son, so eternity by nature of the Father does not allow one to attribute a beginning to divine creation. Therefore, the Father and the Son are without beginning, and the Father and the Son are one single and true beginning. For this reason God the Father speaks to his Son in the psalm: “With you the beginning, on the day of your power, among the splendors of the saints; from the womb I have created you before the dawn.” What is “with you the beginning,” if not that which is said elsewhere of wisdom, “It comes forth from the Lord our God and has always been with him and is before the beginning of time”? Therefore, rightly so, the Son affirms himself to be the beginning since he knows that he is coeternal with the Father from the beginning, just as he knows that he by nature is one single beginning with the same Father. And affirming himself to be the alpha and the omega, that is, the beginning and the end, the Son confirms himself to be without beginning and without end. Just as, in fact, no letter exists before the alpha, in the same way no nature could possibly exist before the Son. Therefore, the Son says he is the alpha in order to demonstrate that he is the beginning of all things, before which there can be no other beginning. This is the reason why the Evangelist, wanting to express the eternity of the Word without beginning, through the inspiration of the Holy Spirit has found nothing more suitable or more congruous to say than, “In the beginning was the Word.”
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