§ 139. Великий Василий – толкователь Свящ. Писания.

III. St. Basil worked hard to interpret the Holy Scripture. Scriptures. George Sincellus writes: “in one very good list that came to me from the library of Caesarea in Cappadocia, it is written that St. Vasily corrected the Bible, comparing the text from the lists” 513. In the writings of St. Vasily, only traces of his learned work of faith have reached us, but not the work itself 514. From the interpretive works of St. Vasily was especially glorified by the 9 Conversations on Shestodnev 515. St. Gregory of Nazianzus writes: “When I read his Sixth Day, I draw closer to the Creator, I know the foundation of creation.” This means that St. Vasily combined in his interpretation with a brief explanation of the words of the writer of everyday life deep philosophical and physical studies of nature, expressed his thoughts with the animation of a priest. speaker and thus revealed to the mind's eye the boundless glory of the Creator of the universe. St. Ambrose was more than guided by Basil's conversations on the Sixth Day in his six books about the Sixth Day 516. Both the conversations on the Sixth Day and the conversations on Psalms 517 were spoken by St. Basil in the church and therefore, along with explanations, they contain exhortations, consolations and teachings. Discourse 1 perfectly depicts the dignity of the psalms. The similarity of some places in Vasiliev’s interpretation with the interpretation of Eusebius is explained by the fact that both interpreters used the same source - the interpretation of Origen. Interpretation on chapter 16. the prophet Isaiah is left for St. Basil, the testimony of the ancients 518, and partly the content itself 519: but both the syllable and the content show that as much labor and attention was not spent on this interpretation as was used on the Six Days. Origen also served as a mentor here. In the second book. against Eunomius he writes: “When (Apostle Paul) wrote to the Ephseans, he showed in them people truly united with Him (with God), called them truly existing: αγιοις τοις ουσὶ καὶ πιστοις εν Χριστω Ιησου. For this is how those who were before us betrayed us, and this is how we found them in the ancient lists”, p. 19. Jerome De vir. illustr. 116. Cassiodorus. Institute, p. 4. In Armenian. they were translated in the 5th century: this translation ed. 1830 in Venice by Mechitarists. 1st conversation of St. Vasily correspond to Ambrose 6 chapters. 1 book; 2nd conversation 4th last. chapters of the 1st book; 3rd conversation. is contained in the 2nd book: 4th conversation of 4 chapters. 3rd book; 5th in other chapters; 6th conversation correspondingly. Book 4, etc. Demon. on Psalms 1. 7, 14, 28, 29, 32, 33, 44, 45, 48, 59, 64, 114, 115. See Grieg. Nissk. Cont. usuarios T. 2. r. 224. St. Basil wrote far more discourses on the psalms than are currently known. To Moscow Synod. RKP. sod. 14. XI demon. I. on Psalm 14, demon. I on Psalm. 28, on Psalm. 37, on Psalm. 115, also in cod. 47.saec. XI. in code 21 et 22. saec. XI. vel XII. in the last no to psalm. 28. O Greek. hands see Fabr. Bibl. 9, r. 20–24. 17 Discourses on Psalms of Glory. in hand 16th century by Tolstov (1, 54). St. Maximus confessed, John of Damascus, Simeon Logothet, Anthony Melissa, n. Tarasius; see Garnieri Praefat. in I Vol. p. 59. Garnier at first doubted the authenticity of this work and placed it in an addition to volume I; but then abandoned his opinion. See Vita S. Basilii p. 42, r. 179. The writer Cappadocian (b. 569) and bishop (b. 477), as well as in Shestodnevo, deals a lot with the contemplation of nature and especially the animal kingdom (b. 414, 434, 477, 78, 500, 503, 529, 531) says the same thing about Moses (b. 382), as in Shestodneva (b. 2), refutes Anomeev and Dukhobortsev (p. 531). You might be interested in: