1. Hebrew Bible, Proverbs, 8.6-8.8 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 250| 8.6. "שִׁמְעוּ כִּי־נְגִידִים אֲדַבֵּר וּמִפְתַּח שְׂפָתַי מֵישָׁרִים׃", 8.7. "כִּי־אֱמֶת יֶהְגֶּה חִכִּי וְתוֹעֲבַת שְׂפָתַי רֶשַׁע׃", 8.8. "בְּצֶדֶק כָּל־אִמְרֵי־פִי אֵין בָּהֶם נִפְתָּל וְעִקֵּשׁ׃", | 8.6. "Hear, for I will speak excellent things, And the opening of my lips shall be right things.", 8.7. "For my mouth shall utter truth, And wickedness is an abomination to my lips.", 8.8. "All the words of my mouth are in righteousness, There is nothing perverse or crooked in them.", |
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2. Hebrew Bible, Genesis, 1.16-1.18 (9th cent. BCE - 3rd cent. BCE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 66| 1.16. "וַיַּעַשׂ אֱלֹהִים אֶת־שְׁנֵי הַמְּאֹרֹת הַגְּדֹלִים אֶת־הַמָּאוֹר הַגָּדֹל לְמֶמְשֶׁלֶת הַיּוֹם וְאֶת־הַמָּאוֹר הַקָּטֹן לְמֶמְשֶׁלֶת הַלַּיְלָה וְאֵת הַכּוֹכָבִים׃", 1.17. "וַיִּתֵּן אֹתָם אֱלֹהִים בִּרְקִיעַ הַשָּׁמָיִם לְהָאִיר עַל־הָאָרֶץ׃", 1.18. "וְלִמְשֹׁל בַּיּוֹם וּבַלַּיְלָה וּלֲהַבְדִּיל בֵּין הָאוֹר וּבֵין הַחֹשֶׁךְ וַיַּרְא אֱלֹהִים כִּי־טוֹב׃", | 1.16. "And God made the two great lights: the greater light to rule the day, and the lesser light to rule the night; and the stars.", 1.17. "And God set them in the firmament of the heaven to give light upon the earth,", 1.18. "and to rule over the day and over the night, and to divide the light from the darkness; and God saw that it was good.", |
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| 3. Varro, On The Latin Language, 9.5, 9.17 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 36 |
| 4. Cicero, On Fate, 8.15 (2nd cent. BCE - 1st cent. BCE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 36 |
5. Quintilian, Institutes of Oratory, 1.4.2, 1.5.5, 1.5.40, 1.6.3, 1.6.12, 1.9.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 162, 165 | 1.4.2. in either case the method is the same. This profession may be most briefly considered under two heads, the art of speaking correctly and the interpretation of the poets; but there is more beneath the surface than meets the eye. 1.5.5. In the first place barbarisms and solecisms must not be allowed to intrude their offensive presence. These blemishes are however pardoned at times, because we have become accustomed to them or because they have age or authority in their favour or are near akin to positive excellences, since it is often difficult to distinguish such blemishes from figures of speech. The teacher therefore, that such slippery customers may not elude detection, must seek to acquire a delicate discrimination; but of this I will speak later when I come to discuss figures of speech. 1.5.40. Some distinguish these three classes of error from the solecism, styling addition a pleonasm, omission an ellipse, and transposition anastrophe: and they assert that if anastrophe is a solecism, hyperbaton might also be so called. 1.6.3. Usage however is the surest pilot in speaking, and we should treat language as currency minted with the public stamp. But in all these cases we have need of a critical judgment, especially as regards analogy (a Greek term for which a Latin equivalent has been found in proportion). 1.6.12. But we must remember that analogy cannot be universally applied, as it is often inconsistent with itself. It is true indeed that scholars have attempted to justify certain apparent anomalies: for example, when it is noted to what an extent lepus and lupus, which resemble each other closely in the nominative, differ in the plural and in the other cases, they reply that they are not true parallels, since lepus is epicene, while lupus is masculine, although Varro in the book in which he narrates the origins of Rome, writes lupus femina, following the precedent of Ennius and Fabius Pictor. 1.9.1. I have now finished with two of the departments, with which teachers of literature profess to deal, namely the art of speaking correctly and the interpretation of authors; the former they call methodice, the latter historice. We must however add to their activities instruction in certain rudiments of oratory for the benefit of those who are not yet ripe for the schools of rhetoric. |
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6. Quintilian, Institutio Oratoria, 1.4.2, 1.5.5, 1.5.40, 1.6.3, 1.6.12, 1.9.1 (1st cent. CE - 1st cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 162, 165 | 1.4.2. in either case the method is the same. This profession may be most briefly considered under two heads, the art of speaking correctly and the interpretation of the poets; but there is more beneath the surface than meets the eye. 1.5.5. In the first place barbarisms and solecisms must not be allowed to intrude their offensive presence. These blemishes are however pardoned at times, because we have become accustomed to them or because they have age or authority in their favour or are near akin to positive excellences, since it is often difficult to distinguish such blemishes from figures of speech. The teacher therefore, that such slippery customers may not elude detection, must seek to acquire a delicate discrimination; but of this I will speak later when I come to discuss figures of speech. 1.5.40. Some distinguish these three classes of error from the solecism, styling addition a pleonasm, omission an ellipse, and transposition anastrophe: and they assert that if anastrophe is a solecism, hyperbaton might also be so called. 1.6.3. Usage however is the surest pilot in speaking, and we should treat language as currency minted with the public stamp. But in all these cases we have need of a critical judgment, especially as regards analogy (a Greek term for which a Latin equivalent has been found in proportion). 1.6.12. But we must remember that analogy cannot be universally applied, as it is often inconsistent with itself. It is true indeed that scholars have attempted to justify certain apparent anomalies: for example, when it is noted to what an extent lepus and lupus, which resemble each other closely in the nominative, differ in the plural and in the other cases, they reply that they are not true parallels, since lepus is epicene, while lupus is masculine, although Varro in the book in which he narrates the origins of Rome, writes lupus femina, following the precedent of Ennius and Fabius Pictor. 1.9.1. I have now finished with two of the departments, with which teachers of literature profess to deal, namely the art of speaking correctly and the interpretation of authors; the former they call methodice, the latter historice. We must however add to their activities instruction in certain rudiments of oratory for the benefit of those who are not yet ripe for the schools of rhetoric. |
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| 7. Seneca The Younger, Letters, 88.3 (1st cent. CE - 1st cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 162 |
8. New Testament, Luke, 2.41-2.52 (1st cent. CE - 1st cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 131| 2.41. Καὶ ἐπορεύοντο οἱ γονεῖς αὐτοῦ κατʼ ἔτος εἰς Ἰερουσαλὴμ τῇ ἑορτῇ τοῦ πάσχα. 2.42. Καὶ ὅτε ἐγένετο ἐτῶν δώδεκα, 2.43. ἀναβαινόντων αὐτῶν κατὰ τὸ ἔθος τῆς ἑορτῆς καὶ τελειωσάντων τὰς ἡμέρας, ἐν τῷ ὑποστρέφειν αὐτοὺς ὑπέμεινεν Ἰησοῦς ὁ παῖς ἐν Ἰερουσαλήμ, καὶ οὐκ ἔγνωσαν οἱ γονεῖς αὐτοῦ. 2.44. νομίσαντες δὲ αὐτὸν εἶναι ἐν τῇ συνοδίᾳ ἦλθον ἡμέρας ὁδὸν καὶ ἀνεζήτουν αὐτὸν ἐν τοῖς συγγενεῦσιν καὶ τοῖς γνωστοῖς, 2.45. καὶ μὴ εὑρόντες ὑπέστρεψαν εἰς Ἰερουσαλὴμ ἀναζητοῦντες αὐτόν. 2.46. καὶ ἐγένετο μετὰ ἡμέρας τρεῖς εὗρον αὐτὸν ἐν τῷ ἱερῷ καθεζόμενον ἐν μέσῳ τῶν διδασκάλων καὶ ἀκούοντα αὐτῶν καὶ ἐπερωτῶντα αὐτούς· 2.47. ἐξίσταντο δὲ πάντες οἱ ἀκούοντες αὐτοῦ ἐπὶ τῇ συνέσει καὶ ταῖς ἀποκρίσεσιν αὐτοῦ. 2.48. καὶ ἰδόντες αὐτὸν ἐξεπλάγησαν, καὶ εἶπεν πρὸς αὐτὸν ἡ μήτηρ αὐτοῦ Τέκνον, τί ἐποίησας ἡμῖν οὕτως; ἰδοὺ ὁ πατήρ σου καὶ ἐγὼ ὀδυνώμενοι ζητοῦμέν σε. 2.49. καὶ εἶπεν πρὸς αὐτούς Τί ὅτι ἐζητεῖτέ με; οὐκ ᾔδειτε ὅτι ἐν τοῖς τοῦ πατρός μου δεῖ εἶναί με; 2.50. καὶ αὐτοὶ οὐ συνῆκαν τὸ ῥῆμα ὃ ἐλάλησεν αὐτοῖς. 2.51. καὶ κατέβη μετʼ αὐτῶν καὶ ἦλθεν εἰς Ναζαρέτ, καὶ ἦν ὑποτασσόμενος αὐτοῖς. καὶ ἡ μήτηρ αὐτοῦ διετήρει πάντα τὰ ῥήματα ἐν τῇ καρδίᾳ αὐτῆς. 2.52. Καὶ Ἰησοῦς προέκοπτεν τῇ σοφίᾳ καὶ ἡλικίᾳ καὶ χάριτι παρὰ θεῷ καὶ ἀνθρώποις. | 2.41. His parents went every year to Jerusalem at the feast of the Passover. 2.42. When he was twelve years old, they went up to Jerusalem according to the custom of the feast, 2.43. and when they had fulfilled the days, as they were returning, the boy Jesus stayed behind in Jerusalem. Joseph and his mother didn't know it, 2.44. but supposing him to be in the company, they went a day's journey, and they looked for him among their relatives and acquaintances. 2.45. When they didn't find him, they returned to Jerusalem, looking for him. 2.46. It happened after three days they found him in the temple, sitting in the midst of the teachers, both listening to them, and asking them questions. 2.47. All who heard him were amazed at his understanding and his answers. 2.48. When they saw him, they were astonished, and his mother said to him, "Son, why have you treated us this way? Behold, your father and I were anxiously looking for you." 2.49. He said to them, "Why were you looking for me? Didn't you know that I must be in my Father's house?" 2.50. They didn't understand the saying which he spoke to them. 2.51. And he went down with them, and came to Nazareth. He was subject to them, and his mother kept all these sayings in her heart. 2.52. And Jesus increased in wisdom and stature, and in favor with God and men. |
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| 9. Apollonius Dyscolus, On Syntax, 1.60, 3.6, 3.9 (1st cent. CE - 2nd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 165 |
| 10. Galen, On The Differences of The Pulses, 10 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 28 |
| 11. Galen, On Sects, 2.4-2.5 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 162 |
| 12. Alexander of Aphrodisias, Commentaries On Eight Books of Aristotle'S Topics, 1.8-1.14 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 28 |
| 13. Sextus, Against The Mathematicians, 1.7.248, 1.79, 1.92-1.93, 1.176-1.240, 1.252, 8.125-8.126 (2nd cent. CE - 3rd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 35, 36, 162, 163, 164 |
| 14. Origen, Commentary On Matthew, 17.7 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 66 |
| 15. Origen, Philocalia, 25.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 66 |
| 16. Origen, Homiliae In Genesim (In Catenis), 6.3, 14.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 66 |
| 17. Origen, Homilies On Exodus, 3.3 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 66 |
| 18. Origen, Fragments On Luke, 181 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 131 |
| 19. Origen, Fragmenta In Lamentationes (In Catenis, 14 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 66 |
| 20. Origen, On First Principles, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 76, 135, 136 |
21. Origen, Against Celsus, 6.48, 6.57 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 35, 131 | 6.48. In the next place, when the philosophers of the Porch, who assert that the virtue of God and man is the same, maintain that the God who is over all things is not happier than their wise man, but that the happiness of both is equal, Celsus neither ridicules nor scoffs at their opinion. If, however, holy Scripture says that the perfect man is joined to and made one with the Very Word by means of virtue, so that we infer that the soul of Jesus is not separated from the first-born of all creation, he laughs at Jesus being called Son of God, not observing what is said of Him with a secret and mystical signification in the holy Scriptures. But that we may win over to the reception of our views those who are willing to accept the inferences which flow from our doctrines, and to be benefited thereby, we say that the holy Scriptures declare the body of Christ, animated by the Son of God, to be the whole Church of God, and the members of this body - considered as a whole - to consist of those who are believers; since, as a soul vivifies and moves the body, which of itself has not the natural power of motion like a living being, so the Word, arousing and moving the whole body, the Church, to befitting action, awakens, moreover, each individual member belonging to the Church, so that they do nothing apart from the Word. Since all this, then, follows by a train of reasoning not to be depreciated, where is the difficulty in maintaining that, as the soul of Jesus is joined in a perfect and inconceivable manner with the very Word, so the person of Jesus, generally speaking, is not separated from the only-begotten and first-born of all creation, and is not a different being from Him? But enough here on this subject. 6.57. With respect to the question, How is he incapable of persuading and admonishing men? it has been already stated that, if such an objection were really a ground of charge, then the objection of Celsus might be brought against those who accept the doctrine of providence. Any one might answer the charge that God is incapable of admonishing men; for He conveys His admonitions throughout the whole of Scripture, and by means of those persons who, through God's gracious appointment, are the instructors of His hearers. Unless, indeed, some peculiar meaning be understood to attach to the word admonish, as if it signified both to penetrate into the mind of the person admonished, and to make him hear the words of his instructor, which is contrary to the usual meaning of the word. To the objection, How is he incapable of persuading?- which also might be brought against all who believe in providence - we have to make the following remarks. Since the expression to be persuaded belongs to those words which are termed, so to speak, reciprocal (compare the phrase to shave a man, when he makes an effort to submit himself to the barber ), there is for this reason needed not merely the effort of him who persuades, but also the submission, so to speak, which is to be yielded to the persuader, or the acceptance of what is said by him. And therefore it must not be said that it is because God is incapable of persuading men that they are not persuaded, but because they will not accept the faithful words of God. And if one were to apply this expression to men who are the artificers of persuasion, he would not be wrong; for it is possible for a man who has thoroughly learned the principles of rhetoric, and who employs them properly, to do his utmost to persuade, and yet appear to fail, because he cannot overcome the will of him who ought to yield to his persuasive arts. Moreover, that persuasion does not come from God, although persuasive words may be uttered by him, is distinctly taught by Paul, when he says: This persuasion comes not of him that calls you. Such also is the view indicated by these words: If you be willing and obedient, you shall eat the good of the land; but if you refuse and rebel, a sword shall devour you. For that one may (really) desire what is addressed to him by one who admonishes, and may become deserving of those promises of God which he hears, it is necessary to secure the will of the hearer, and his inclination to what is addressed to him. And therefore it appears to me, that in the book of Deuteronomy the following words are uttered with peculiar emphasis: And now, O Israel, what does the Lord your God require of you, but to fear the Lord your God, and to walk in all His ways, and to love Him, and to keep His commandments? |
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| 22. Origen, Scholia On Luke, 1.63 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 131 |
| 23. Origen, Commentary On The Song of Songs, None (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 66 |
| 24. Origen, Philocalia, 25.2 (3rd cent. CE - 3rd cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 66 |
25. Eusebius of Caesarea, Ecclesiastical History, 6.19.8 (3rd cent. CE - 4th cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 35 | 6.19.8. For he was continually studying Plato, and he busied himself with the writings of Numenius and Cronius, Apollophanes, Longinus, Moderatus, and Nicomachus, and those famous among the Pythagoreans. And he used the books of Chaeremon the Stoic, and of Cornutus. Becoming acquainted through them with the figurative interpretation of the Grecian mysteries, he applied it to the Jewish Scriptures. |
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| 26. Diomedes Grammarian, Ars Grammatica, 1.426.18 (4th cent. CE - 4th cent. CE) Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 162 |
| 27. Anon., Scholia To Dionysius Thrax, 12.5-12.7, 14.11, 135.7-135.9, 169.29, 309.6-309.36, 454.14-454.16, 454.20-454.21, 471.24 Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 162, 163, 164, 165 |
28. Strabo, Geography, 1.2.3 Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 35 | 1.2.3. Eratosthenes says that the poet directs his whole attention to the amusement of the mind, and not at all to its instruction. In opposition to his idea, the ancients define poesy as a primitive philosophy, guiding our life from infancy, and pleasantly regulating our morals, our tastes, and our actions. The [Stoics] of our day affirm that the only wise man is the poet. On this account the earliest lessons which the citizens of Greece convey to their children are from the poets; certainly not alone for the purpose of amusing their minds, but for their instruction. Nay, even the professors of music, who give lessons on the harp, lyre, and pipe, lay claim to our consideration on the same account, since they say that [the accomplishments which they teach] are calculated to form and improve the character. It is not only among the Pythagoreans that one hears this claim supported, for Aristoxenus is of that opinion, and Homer too regarded the bards as amongst the wisest of mankind. of this number was the guardian of Clytemnestra, to whom the son of Atreus, when he set out for Troy, gave earnest charge to preserve his wife, whom Aegisthus was unable to seduce, until leading the bard to a desert island, he left him, and then The queen he led, not willing less than he, To his own mansion. Ib. iii. 272. But apart from all such considerations, Eratosthenes contradicts himself; for a little previously to the sentence which we have quoted, at the commencement of his Essay on Geography, he says, that all the ancient poets took delight in showing their knowledge of such matters. Homer inserted into his poetry all that he knew about the Ethiopians, Egypt, and Libya. of all that related to Greece and the neighbouring places he entered even too minutely into the details, describing Thisbe as abounding in doves, Haliartus, grassy, Anthedon, the far distant, Lilaea, situated on the sources of the Cephissus, and none of his epithets are without their meaning. But in pursuing this method, what object has he in view, to amuse [merely], or to instruct? The latter, doubtless. Well, perhaps he has told the truth in these instances, but in what was beyond his observation both he and the other writers have indulged in all the marvels of fable. If such be the case the statement should have been, that the poets relate some things for mere amusement, others for instruction; but he affirms that they do it altogether for amusement, without any view to information; and by way of climax, inquires, What can it add to Homer's worth to be familiar with many lands, and skilled in strategy, agriculture, rhetoric, and similar information, which some persons seem desirous to make him possessed of. To seek to invest him with all this knowledge is most likely the effect of too great a zeal for his honour. Hipparchus observes, that to assert he was acquainted with every art and science, is like saying that an Attic eiresione bears pears and apples. As far as this goes, Eratosthenes, you are right enough; not so, however, when you not only deny that Homer was possessed of these vast acquirements, but represent poetry in general as a tissue of old wives' fables, where, to use your own expression, every thing thought likely to amuse is cooked up. I ask, is it of no value to the auditors of the poets to be made acquainted with [the history of] different countries, with strategy, agriculture, and rhetoric, and suchlike things, which the lecture generally contains. |
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| 29. Anon., Scholia On Homer'S Iliad, 1.216 Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 164 |
| 30. Diomedes Grammarian, Ars Grammatica, 1.426.18 Tagged with subjects: •language, norms of Found in books: James (2021), Learning the Language of Scripture: Origen, Wisdom, and the Logic of Interpretation, 162 |
