Rom. 12:3-8 Equivalencies

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Stephen Hughes
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Rom. 12:3-8 Equivalencies

Post by Stephen Hughes »

Moving on in Romans 12, could someone comment on my understanding of two things here?
Romans 12:3-8 (PT-1904) wrote:Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παντὶ τῷ ὄντι ἐν ὑμῖν, μὴ ὑπερφρονεῖν παρ᾿ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισε μέτρον πίστεως. καθάπερ γὰρ ἐν ἑνὶ σώματι μέλη πολλὰ ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν, οὕτως οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν Χριστῷ, ὁ δὲ καθ᾿ εἷς ἀλλήλων μέλη. ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα, εἴτε προφητείαν, κατὰ τὴν ἀναλογίαν τῆς πίστεως, εἴτε διακονίαν, ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων, ἐν τῇ διδασκαλίᾳ, εἴτε ὁ παρακαλῶν, ἐν τῇ παρακλήσει, ὁ μεταδιδούς, ἐν ἁπλότητι, ὁ προϊστάμενος, ἐν σπουδῇ, ὁ ἐλεῶν, ἐν ἱλαρότητι.
  1. ἀναλογία refers to ὡς ὁ Θεὸς ἐμέρισε (νομίσας τι καì ποσον πληρώματος ἔδωκε) μέτρον πίστεως
  2. Rather than writing out κατὰ τὴν ἀναλογίαν τῆς (+gen.) for each of these, the further items in the list are summarised with ἐν τῇ (+dat.) standing in place of κατὰ τὴν ἀναλογίαν τῆς (+gen.), with the meaning of κατὰ τὴν ἀναλογίαν τῆς (+gen.). Like ἐν τῇ διακονίᾳ = κατὰ τὴν ἀναλογίαν τῆς διακονίας = κατὰ τὴν ἀναλογίαν τῆς διακονίας τῆς δοθείσας αὐτῷ.
Γελᾷ δ' ὁ μωρός, κἄν τι μὴ γέλοιον ᾖ
(Menander, Γνῶμαι μονόστιχοι 108)
Stephen Hughes
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Re: Rom. 12:3-8 Equivalencies

Post by Stephen Hughes »

Let me add a rendering based on that understanding in terms of Western civilisation's modern humanistic dialectic where sometimes God is added as an afterthought to our tangible human condition.
Romans 12:3-8 (PT-1904) wrote:...ὡς ὁ Θεὸς ἐμέρισε μέτρον πίστεως. ... ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα, εἴτε προφητείαν, κατὰ τὴν ἀναλογίαν τῆς πίστεως, εἴτε διακονίαν, ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων, ἐν τῇ διδασκαλίᾳ, εἴτε ὁ παρακαλῶν, ἐν τῇ παρακλήσει, ὁ μεταδιδούς, ἐν ἁπλότητι, ὁ προϊστάμενος, ἐν σπουδῇ, ὁ ἐλεῶν, ἐν ἱλαρότητι.
SGH's grammar expanded and point-of-view changed rendering. wrote:Some people have the gift of proclaiming the word of God before the people, and they do that as much as they believe what they preach - and such belief is a gift of God. Other people have the gift of serving others, and they do that as much as they are disposed to serve others, and such an attitude is a gift of God. Yet other people - those who teach, do that as much as they are comforting people, and such a characteristic is a gift of God. Then there are others who share their worldly goods with others, and they do that as much as they are liberal people, which liberal disposition is a gift of God. Then there are people who manage the affairs of the Church, and they do it with all the gusto and dedication that God has given them. Finally, there are those who share the Church's financial resources with the poor, and they do that with a cheerful smile and a pleasant disposition, which is also a gift of God.
Γελᾷ δ' ὁ μωρός, κἄν τι μὴ γέλοιον ᾖ
(Menander, Γνῶμαι μονόστιχοι 108)
Stephen Hughes
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Re: Rom. 12:3-8 Equivalencies

Post by Stephen Hughes »

Stephen Hughes wrote:Yet other people - those who teach, do that as much as they are comforting people, and such a characteristic is a gift of God.
I've missed a bit in the middle of this. Here is chat-about wordy rendering of it.
Yet other people - those who teach, do that in proportion to the amount of the teaching that they have received and the disposition to teach that they possess, and both what they teach and their disposition to teach are what God gave has given them. Moreover, there are others - those who consol, comfort and encourage, and they do that as much as they are comforting people, and such a characteristic is a gift of God.
Γελᾷ δ' ὁ μωρός, κἄν τι μὴ γέλοιον ᾖ
(Menander, Γνῶμαι μονόστιχοι 108)
Stephen Hughes
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Re: Rom. 12:3-8 Equivalencies

Post by Stephen Hughes »

Romans 12:3 wrote:Λέγω ... παντὶ τῷ ὄντι ... , μὴ ὑπερφρονεῖν παρ᾿ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισε μέτρον πίστεως.
I find some features of this syntax problematic.

Does anyone have syntactic parallels for Λέγειν (+dat. person) (+inf. of command)? Is there precedent for the infinitive expressing the imperative mood (or a sense of "shouldn't" / "oughtn't" in a context like this? Romans 2:22, Ὁ λέγων μὴ μοιχεύειν, μοιχεύεις; cited by Meyer seems to be in a more abstract reference, not particularly directed to an individual.

In other words, how do we get from Wycliffe and Young to the Authorised and those that follow?

Is ἑκάστῳ in front of the ὡς noteworthy?
Γελᾷ δ' ὁ μωρός, κἄν τι μὴ γέλοιον ᾖ
(Menander, Γνῶμαι μονόστιχοι 108)
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Re: Rom. 12:3-8 Equivalencies

Post by cwconrad »

Stephen Hughes wrote:
Romans 12:3 wrote:Λέγω ... παντὶ τῷ ὄντι ... , μὴ ὑπερφρονεῖν παρ᾿ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισε μέτρον πίστεως.
I find some features of this syntax problematic.

Does anyone have syntactic parallels for Λέγειν (+dat. person) (+inf. of command)? Is there precedent for the infinitive expressing the imperative mood (or a sense of "shouldn't" / "oughtn't" in a context like this? Romans 2:22, Ὁ λέγων μὴ μοιχεύειν, μοιχεύεις; cited by Meyer seems to be in a more abstract reference, not particularly directed to an individual.

In other words, how do we get from Wycliffe and Young to the Authorised and those that follow?
I think this is a common enough usage of λέγειν with direct imperative, with ἵνα + subj., and with dat. + inf.
BDAG wrote: 2. to express oneself in a specific way, say
...
c. order, command, direct, enjoin, recommend more or less emphatically (Syntipas p. 9, 4; Num 32:27; TestSol 4:7 D; TestAbr A 17 p. 98, 21 [Stone p. 44]) τὶ someth. 2 Cl 6:4. ἃ λέγω Lk 6:46. τί τινι command someone (to do) someth. ὅ τι ἂν λέγῃ ὑμῖν J 2:5b (TestAbr A 4 p. 81, 8 [Stone p. 10]); cp. Ac 21:23 (s. Num 32:31). ὅ ὑμῖν λέγω, πᾶσιν λέγω, γρηγορεῖτε the order I give to you I give to everyone: be on your guard! Mk 13:37 (for the formal nuance cp. reff. at end of this parag.). Gener. w. dat. of pers. and direct discourse foll.: Mt 5:44; 6:25; 8:4, 9; 26:52; Mk 3:3, 5; 5:8; 6:10; Lk 6:27; 7:8; J 2:7f. W. dat. of pers. and inf. foll.: Rv 10:9; 13:14; w. an inf. and a negative forbid (X., An. 7, 1, 40) Mt 5:34, 39.—Here belongs χαίρειν τινὶ λέγειν (Epict. 3, 22, 64) extend a greeting to someone, since the greeting consists in saying χαῖρε=‘may you prosper’ 2J 10f. W. ἵνα foll. recommend that, tell to τῷ λαῷ λέγων . . . ἵνα πιστεύσωσιν Ac 19:4. οὐ περὶ ἐκείνης λέγω ἵνα ἐρωτήσῃ I do not recommend that anyone should pray about that (sin) 1J 5:16. W. inf. foll.: Ro 2:22.—τάδε λέγει is the formal style of one who is giving an order (introductory formula for the edicts of the Persian kings [IMagnMai 115, 4]; in the OT a favorite method of introducing a prophetic statement [Thackeray p. 11]) Ac 21:11, 8, 12, 18; 3:1, 7, 14 (s. Gerhard, Philol. 64, 1905, 27ff; Thieme 23; GRudberg, Eranos 11, 1911, 177f; LLafoscade, De epistulis imperatorum 1902, 63 and 77. Roman edicts gener. use the simple λέγει as in the praescriptio of SEG IX, 8 I, 1–3 αὐτοκράτωρ Καίσαρ Σεβαστὸς . . . λέγει; also by Augustus: Jos., Ant., 16, 162; s. MBenner, The Emperor Says ’75).
{p. 590}
Is ἑκάστῳ in front of the ὡς noteworthy?
Isn't this simply individualizing παντὶ τῷ ὄντι ἐν ὑμῖν immediately following upon λέγω and its qualifying adverbial phrase? Or am I missing something.

While we're here, I'd like to pose a question regarding the sense of φρονεῖν and σωφρονεῖν in 12:3, but I'll do it in a separate message.
οὔτοι ἀπ’ ἀρχῆς πάντα θεοὶ θνητοῖς ὑπέδειξαν,
ἀλλὰ χρόνῳ ζητέοντες ἐφευρίσκουσιν ἄμεινον. (Xenophanes, Fragment 16)

Carl W. Conrad
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Stephen Hughes
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Re: Rom. 12:3-8 Equivalencies

Post by Stephen Hughes »

cwconrad wrote:
Stephen Hughes wrote:Is ἑκάστῳ in front of the ὡς noteworthy?
Isn't this simply individualizing παντὶ τῷ ὄντι ἐν ὑμῖν immediately following upon λέγω and its qualifying adverbial phrase? Or am I missing something.
Well, I don't think so, nothing but the obvious. If it is primarily with the λέγειν then yes, the παντὶ τῷ ὄντι ... ἑκάστῳ is all related to Paul's speaking. Otherwise it is more related to what follows.

Now what follows on from this is a list of functions in the life of the Church from proclaiming the word to helping the poor. If the ἑκάστῳ is with the ὁ Θεὸς ἐμέρισε μέτρον, it would suggest that Paul is saying that even the most simple human actions - like helping widows and orphans or giving bread to the needy - can have the grace of God.

Little things like for example εἴτε ὁ παρακαλῶν, ἐν τῇ παρακλήσει (the quality that make comforting fully a human interaction, rather than in vain or distracting words), ὁ μεταδιδούς, ἐν ἁπλότητι (the best quality that sharing could have, rather than in, say, an attempt to make friends and social contacts), ὁ προϊστάμενος, ἐν σπουδῇ (earnestness rather than in the hope of having the power to control others), ὁ ἐλεῶν, ἐν ἱλαρότητι (the simple human kindness of a small and a pleasant word or any other expression of a person who is ἱλαρός together with the alms). That is to say that ἑκάστῳ taken in that way directly speaks :lol: to the μὴ ὑπερφρονεῖν παρ᾿ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν as "Don't you see the touch of God's grace in all the little actions around you (in the life of the Church)?" Or something like that.

Taken with Paul's act of speaking, of course it emphasises the special grace of the apostle and why everyone should listen to him.

The problem in taking this in this way is of course with the position of the ὡς.
Γελᾷ δ' ὁ μωρός, κἄν τι μὴ γέλοιον ᾖ
(Menander, Γνῶμαι μονόστιχοι 108)
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Re: Rom 12:3-8 μέτρον πίστεως and ἀναλογία τῆς πίστεως

Post by cwconrad »

Stephen Hughes wrote:Moving on in Romans 12, could someone comment on my understanding of two things here?
Romans 12:3-8 (PT-1904) wrote:Λέγω γὰρ διὰ τῆς χάριτος τῆς δοθείσης μοι παντὶ τῷ ὄντι ἐν ὑμῖν, μὴ ὑπερφρονεῖν παρ᾿ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν, ἑκάστῳ ὡς ὁ Θεὸς ἐμέρισε μέτρον πίστεως. καθάπερ γὰρ ἐν ἑνὶ σώματι μέλη πολλὰ ἔχομεν, τὰ δὲ μέλη πάντα οὐ τὴν αὐτὴν ἔχει πρᾶξιν, οὕτως οἱ πολλοὶ ἓν σῶμά ἐσμεν ἐν Χριστῷ, ὁ δὲ καθ᾿ εἷς ἀλλήλων μέλη. ἔχοντες δὲ χαρίσματα κατὰ τὴν χάριν τὴν δοθεῖσαν ἡμῖν διάφορα, εἴτε προφητείαν, κατὰ τὴν ἀναλογίαν τῆς πίστεως, εἴτε διακονίαν, ἐν τῇ διακονίᾳ, εἴτε ὁ διδάσκων, ἐν τῇ διδασκαλίᾳ, εἴτε ὁ παρακαλῶν, ἐν τῇ παρακλήσει, ὁ μεταδιδούς, ἐν ἁπλότητι, ὁ προϊστάμενος, ἐν σπουδῇ, ὁ ἐλεῶν, ἐν ἱλαρότητι.
  1. ἀναλογία refers to ὡς ὁ Θεὸς ἐμέρισε (νομίσας τι καì ποσον πληρώματος ἔδωκε) μέτρον πίστεως
  2. Rather than writing out κατὰ τὴν ἀναλογίαν τῆς (+gen.) for each of these, the further items in the list are summarised with ἐν τῇ (+dat.) standing in place of κατὰ τὴν ἀναλογίαν τῆς (+gen.), with the meaning of κατὰ τὴν ἀναλογίαν τῆς (+gen.). Like ἐν τῇ διακονίᾳ = κατὰ τὴν ἀναλογίαν τῆς διακονίας = κατὰ τὴν ἀναλογίαν τῆς διακονίας τῆς δοθείσας αὐτῷ.
Upon re-reading this several times and thinking about it quite a bit, I’ve realized that I don’t understand the text and I think that I disagree with the suggested equivalence. There are, in fact — as I’ve come to see — several elements in this text that I don’t understand at all or am uncertain about.

First is the admonition, μὴ ὑπερφρονεῖν παρ᾿ ὃ δεῖ φρονεῖν, ἀλλὰ φρονεῖν εἰς τὸ σωφρονεῖν. I take it that this means that members of the congregation should each ascertain a sober sense of his or her abilities or capacity for service. The verb φρονεῖν and its cognates generally refer to rational insight with a moral rather than an intellectual focus; σωφρονεῖν and σωφροσύνη generally refer to recognition of one’s station within society and the limitations or obligations imposed by that station. Tradition links the Delphic Apollonian maxims, γνῶθι σεαυτόν and μηδὲν ἄγαν with the σωφρον- words: one is to grasp one’s proper place within the group and behave accordingly and responsibly. The gender bias of ancient Greek culture seems to dictate that the σωφρον- words, when applied to women, regularly have sexual connotations of “chastity” or “modesty”, while a more general sense of “sobriety” is understood when referring to males. Being aware of the implicit association of these words with behavior appropriate to one’s status within the group does help us understand it as introductory to the propositions regarding kinds of service within the ecclesiastical body.

I am puzzled, however, by the expressions, ἐμέρισεν μέτρον πίστεως and ἑκάστῳ ὡς ὁ θεὸς ἐμέρισεν μέτρον πίστεως and κατὰ τὴν ἀναλογίαν τῆς πίστεως. Stephen wants to understand an intentional relationship between these terms, and that does appear to be intended, although I am less confident that this latter phrase, κατὰ τὴν ἀναλογίαν τῆς πίστεως, is necessarily to be associated with each of the functional categories listed. That may be so, but it’s hard for me to see how κατὰ τὴν ἀναλογίαν τῆς πίστεως = κατὰ τὴν ἀναλογίαν τῆς διακονίας τῆς δοθείσας αὐτῷ. My real question here is: what is meant by μέτρον πίστεως and by κατὰ τὴν ἀναλογίαν τῆς πίστεως? I also wonder whether this latter phrase is necessarily to be implied in successive phrasings with ἐν + dative, although that may very well be the case.

So: my question is: what is meant by a μέτρον πίστεως or by ἡ ἀναλογία τῆς πίστεως? Stephen suggests that it means τι καì ποσον πληρώματος — but does it? Does each individual have some particular element of πίστις and a distinct personal quantity or degree of πίστις? Are there any other (unquestionably authentic, if possible) Pauline texts that support this interpretation or that suggest an alternative interpretation? In 1 Cor 8:4-10 Paul is discussing γνῶσις and εἰδωλοθυτά and speaks of a συνείδησις ἀσθενής or ἀσθενοῦσα. In Rom 14:1 he introduces the topic of conscientious differences of moral judgment between members of the congregation and advises, Τὸν δὲ ἀσθενοῦντα τῇ πίστει προσλαμβάνεσθε, μὴ εἰς διακρίσεις διαλογισμῶν. In the course of the chapter he seems to be saying that one who is stronger in faith is less subject to scruples about eating meat, but the notion of “strength” or “weakness” of faith is surely unrelated to the sense of μέτρον πίστεως or ἡ ἀναλογία τῆς πίστεως in our immediate text. So what is a “measure of faith” or what is “proportion of faith”? How does the πίστις of a διδάκων differ from the πίστις of a παρακαλῶν?
οὔτοι ἀπ’ ἀρχῆς πάντα θεοὶ θνητοῖς ὑπέδειξαν,
ἀλλὰ χρόνῳ ζητέοντες ἐφευρίσκουσιν ἄμεινον. (Xenophanes, Fragment 16)

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Re: Rom. 12:3-8 Equivalencies

Post by Stephen Hughes »

cwconrad wrote:Stephen suggests that it means τι καì ποσον πληρώματος — but does it? Does each individual have some particular element of πίστις and a distinct personal quantity or degree of πίστις?
At face value at least, and taking the words in isolation, μέτρον refers to the dimension of what the πόσος can measure, but because διάφορος is mentioned, we are also looking at things of a different quality, hence my mention of τι.
Γελᾷ δ' ὁ μωρός, κἄν τι μὴ γέλοιον ᾖ
(Menander, Γνῶμαι μονόστιχοι 108)
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Re: Rom. 12:3-8 Equivalencies

Post by cwconrad »

Stephen Hughes wrote:
cwconrad wrote:Stephen suggests that it means τι καì ποσον πληρώματος — but does it? Does each individual have some particular element of πίστις and a distinct personal quantity or degree of πίστις?
At face value at least, and taking the words in isolation, μέτρον refers to the dimension of what the πόσος can measure, but because διάφορος is mentioned, we are also looking at things of a different quality, hence my mention of τι.
Quite frankly, and I don't suppose it will surprise you, Stephen, I don't find this very helpful. I can accept that there might be or is a quantitative difference in competence at παρακαλεῖν (unquestionably some people are better at dealing with grief than others), but I still don't understand how πίστις is differentiated in those who are endowed with different kinds of competence and in different degrees. The only thing that comes to mind (and I don't mean to be flippant here, really) is that when Jesus speaks quantitatively about πίστις, it doesn't seem to have much to do with any kinds of competence but rather of potency:
Matt 17:20 ὁ δὲ λέγει αὐτοῖς· διὰ τὴν ὀλιγοπιστίαν ὑμῶν· ἀμὴν γὰρ λέγω ὑμῖν, ἐὰν ἔχητε πίστιν ὡς κόκκον σινάπεως, ἐρεῖτε τῷ ὄρει τούτῳ· μετάβα ἔνθεν ἐκεῖ, καὶ μεταβήσεται· καὶ οὐδὲν ἀδυνατήσει ὑμῖν.
My puzzlement remains. One idea occurs to me, however. Supposing that different members of the congregation do indeed have different χαρίσματα, two or more members might be teachers: should we suppose that the superior ability of one teacher over another's be in proportion to the relative strength of each other's faith? That still seems a bit troublesome to me.
οὔτοι ἀπ’ ἀρχῆς πάντα θεοὶ θνητοῖς ὑπέδειξαν,
ἀλλὰ χρόνῳ ζητέοντες ἐφευρίσκουσιν ἄμεινον. (Xenophanes, Fragment 16)

Carl W. Conrad
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Stephen Hughes
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Re: Rom. 12:3-8 Equivalencies

Post by Stephen Hughes »

cwconrad wrote:My puzzlement remains. One idea occurs to me, however. Supposing that different members of the congregation do indeed have different χαρίσματα, two or more members might be teachers: should we suppose that the superior ability of one teacher over another's be in proportion to the relative strength of each other's faith? That still seems a bit troublesome to me.
Well, I'm not going to bring enlightenment - a way out of your puzzlement, but I can keep chatting with you till sombody else does.

I think that more or less moves on to the question, "What is (the nature of) faith?". There are a number of categories of meaning listed in the larger Greek dictionaries and in the theological dictionaries. The basic question seems to be is "faith" a homogeneous revelation for all believers - i.e. do all appreciate equally the life of Christ in the same way to the same extent? I'm not sure that Greek alone is the answer to this issue, but I feel sure that discussing it at the level of the Greek is a positive step.

It is thinking along the same lines as you seem to be suggesting that lead me to the extention of κατὰ τὴν ἀναλογίαν τῆς to all the ἐν τῇ's that follow. As much as one who teaches has a cheerful disposition, they will minister alms with that disposition etc. As an example of how prepositions are simplified, we could make up something like, "Dress shoes are selling at two hundred and fifty dollars a pair, sneakers for seventy, deck shoes for sixty and thongs for seven dollars fifty." It is a feature of English, so I'm assuming (until I have a reason to discard the idea) that it is a human speech habit, and I'm also assuming that a simpler or more generic preposition would be the most likely candidate for carrying a wide range of meanings. (cf. Eph. 4:14, 15 ἵνα μηκέτι ὦμεν νήπιοι, κλυδωνιζόμενοι καὶ περιφερόμενοι παντὶ ἀνέμῳ τῆς διδασκαλίας, ἐν τῇ κυβείᾳ τῶν ἀνθρώπων, ἐν πανουργίᾳ πρὸς τὴν μεθοδείαν τῆς πλάνης·)

A little bit different from what you appear to be saying, I thought that the ἀναλογία is in proportion to Christ the fullness or perfect man OR the entire faith expressed in the life of the Church, as the mathematical unity (since ἀναλογία is a mathematical term), not relative to each other, though in effect is does mean that one person is better or worse than another at one of the functions (πρᾶξιν) - each has a certain proportion of the faith - in some respects expressing the life of Christ in the congregation - as much as it has been given. I suspect that we will have to find out whether the ἀναλογία is measured against an absolute or relatively - but for all intents and purposes, in the case of two things, the larger of the two is the unity against which the other would be measured.

As a curio, and for those who would like to think about this in Greek, these two words might be useful; τοιουτότης , ητος, ἡ, quality - What it is about the person/thing that the τοιοῦτος is bringing attention to. It is a generalisation of a particular example based on one particular quality. For example, οἱ τὰ τοιαῦτα πράσσοντες βασιλείαν θεοῦ οὐ κληρονομήσουσιν. "Those who do thing of the sort that have just been mentioned", conforming to the general quality of what was just mentioned. It is not the right word to translate "quality", in phrases like "high / low quality". ποσότης , ητος, ἡ, quantity - what the πόσος measures, cf. πλῆθος, μέτρον.
Γελᾷ δ' ὁ μωρός, κἄν τι μὴ γέλοιον ᾖ
(Menander, Γνῶμαι μονόστιχοι 108)
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