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Cytat
Do celu tam się wysiada. Lec Stanisław Jerzy (pierw. de Tusch-Letz, 1909-1966)
A bogowie grają w kości i nie pytają wcale czy chcesz przyłączyć się do gry (. . . ) Bogowie kpią sobie z twojego poukładanego życia (. . . ) nie przejmują się zbytnio ani naszymi planami na przyszłość ani oczekiwaniami. Gdzieś we wszechświecie rzucają kości i przypadkiem wypada twoja kolej. I odtąd zwyciężyć lub przegrać - to tylko kwestia szczęścia. Borys Pasternak
Idąc po kurzych jajach nie podskakuj. Przysłowie szkockie
I Herkules nie poradzi przeciwko wielu.
Dialog półinteligentów równa się monologowi ćwierćinteligenta. Stanisław Jerzy Lec (pierw. de Tusch - Letz, 1909-1966)
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.The discussion concerning thedifferences in language will be found in Professor Milligan s excellentLectures on the Revelation of St.John, Appendix 2:7.I give the arrangement of the Prologue according to Godet. 14018.Of course not anticipating the criticism which has eliminated thispassage from text.9.Austin used the Latin vox, and of course has in mind the secondarymeaning as a word or saying.10.The word hypostasis is equivalent to substance.In theologicallanguage it used in the sense of person as distinguished from essence.Hence the adverb hypostatically signifies personally in the theologicalsense, which recognized three persons in the Godhead with oneessence.11.So the Rev., but not consistently throughout.A.V.by.See my articleon the Revised New Testament.Presbyterian Review, October, 1881.12.This reading is very earnestly defended by Canon Westcott, and isadopted in Westcott and Hort s text, and supported by Milligan andMoulton.It is rejected by Tischendorf and by the Revisers; also byAlford, DeWette, Meyer, and Godet.Grammatical considerationsseem to be against it (see Alford on the passage), but CanonWestcott s defense is most ingenious and plausible.13.i.e., attributing human form and human modes of activity to God, aswhen we speak of the hand, the face, the eye of God, or of Godbegetting as here.14.I follow Meyer and Godet.De Wette, Alford, Milligan and Moultonadopt the other interpretation, referring e]mprosqen, to rank ordignity.So Westcott, who, however, does not state the issue betweenthe two explanations with his usual sharpness.15.It is hardly necessary to refer the critical student to the admirablenote of Bishop Lightfoot, in his Commentary on Colossians, p.323sq.16.Dr.Scrivener, Introduction to the Criticism of the New Testament. remarks: Those who will resort to ancient evidence exclusively for 1402the recension of the text, may well be perplexed in dealing with thispassage.The oldest manuscripts, versions, and writers are hopelesslydivided. He decides, however, for the reading uiJooiv.29.Edersheim ( Life of Jesus ) says that the Talmud names certain kindsof fish, specially designated as small fishes, which might be eatenwithout cooking: that small fishes were recommended for health, andthat the lake of Galilee was particularly rich in these, the salting andpickling of which was a special industry among the fishermen. 140430.For a full description see the article Feast of Tabernacles, inMcClintock and Crooks Cyclopaedia, vol.10, and Edersheim, TheTemple, ch.14.31.I am inclined, however, to think that the distinction between thesetwo, and also between these and poreu>omai, which Canon Westcottclaims is observed by John, will not bear too strict pressing.See hiscommentary on John 7, 33.32.I am aware of the objection to this rendering based on the canon thatthrhken, observes that the conjecture that the ointment may have been reserved from thatused at the burying of Lazarus, is not fanciful, but an excellentexample of undesigned coincidence, since we should never haveperceived the propriety of the might have been sold of the first twoGospels, if John had not helped us out with his teth>rhken, she hathkept. 41.Meyer acutely remarks that this rendering yields the result of anactual prayer interwoven into a reflective monologue, and is thereforeless suitable to a frame of mind so deeply moved. 42.Godet, with his well-known aversion to departures from the Rec.,holds by the reading genome>nou, and explains ginome>nou by whenthe repast as a repast began; adding that the correction was made inorder to place the foot-washing at the beginning of the repast, thecustomary time for it.But the performance of the act during thecourse of the meal, is indicated by the words in ver.4, He riseth from(ejk) the supper.43.I am surprised to find it adopted by Milligan and Moulton.44.Godet s affection for the received reading carries him rather beyondbounds, when it leads him to say that ajnapeswlov), and therefore marking a purpose.46.The explanation given by Milligan and Moulton is, that the Father shouse includes earth as well as heaven that it is, in short, the universe,over which the Father rules, having many apartments, some on this 1407side, others beyond the grave.When, therefore, Jesus goes away, it isonly to another chamber of the one house of the Father.The mainthought is that wherever Jesus is wherever we are, we are all in theFather s house, and therefore there can be no real separation betweenJesus and His disciples.This is very beautiful, and, in itself, true, but,as an explanation of this passage, is not warranted by anything in it,but is rather read into it.47.W.Aldis Wright ( Bible Word-Book ) is wrong in calling this theprimary meaning of the word.No authorities for the use of mansioin this sense are quoted earlier than Pliny and Suetonius, and none forthis use of monh>earlier than Pausanias (A.D.180).Canon Westcott sinterpretation is effectively demolished (usually no easy thing to do)by J.Sterling Berry, in The Expositor, 2nd series, vol.iii., p.397.48.The student will find the whole question discussed by BishopLightfoot ( On a Fresh Revision of the New Testament, p.58 sqq
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