Читать толкование: К Титу послание ап. Павла, Глава 2, стих 14. Толкователь — Иероним Стридонский блаженный

И чтобы очистить Себе народ periou sion особенный и к добрым делам ревность подать. За смыслом этого слова мне пришлось обратиться к Ветхому Завету, исходя из которого, я полагаю, апостол и выбрал его (Ср. Втор. 7:6; Втор. 14:2; Втор. 26:18) ...Оно означает нечто исключительное, выдающееся, особое...

This piety “awaits a blessed hope and the coming of glory of the great God and of our Savior Jesus Christ.” For just as impiety dreads the advent of the great God, so piety awaits him, confident con¬cerning its works and faith.
Where is the serpent Arius? Where is the snake Eunomius?The “great God” is called “Jesus Christ the Savior,” not the firstborn of every creature, not the Word of God and wisdom, but Jesus and Christ, which are designations of the humanity he assumed. But we do not call the one, Jesus Christ, the other, the Word, as a new heresy falsely states. But we name the very same one, both before the ages and after the ages, both before the world and after Mary, or rather from Mary, the “great God our Savior Jesus Christ,” who gave himself for us to redeem us from all iniquity by his precious blood and to purify for himself a pepiousiov people (for this what the Greek has) and that he might make them “zealous for good works.”
Though I have often pondered what the word pepiousiov means and have questioned the wise men of this world in the hope that they may have read it somewhere, I was never able to discover anyone who could explain to me what it meant. For this reason I was forced to consult the Old Testament (Instrumentum) from which I thought the apostle had taken what he had said. For since he was a Hebrew and “ac¬cording to the law a Pharisee,” assuredly recorded in his epistle what he knew he had read in the Old Testament (Testamento). And so, in Deuteronomy I have found, “For you are a people holy to the your Lord, and the Lord your God is pleased with you; so that you are to be to him a pepiousiov people from all the peoples who are on the face of the earth,” and in the one-hundred-thirty-fourth Psalm, where we have, “Sing to his name, for it is sweet; for the Lord chose Jacob for himself, Israel for his possession.” In place of what we have as “for his possession,” in Greek it is recorded as elc pepiouaiaapon. In fact Aquila and the fifth edition expressed this as elc pepiouaion. But the Septuagint and Theodotion in rendering it pepiouaiaapon made an alteration of a syllable, not of the sense. Symmachus, therefore, for what stands in Greek as pepiouaion, in Hebrew as sogolla, expressed it as eXaipeTon, that is, exceptional or excellent. In another book using Latin speech this word is translated “peculiar.”
Therefore, Christ Jesus our “great God and Savior” rightly re-deemed us by his blood to make the Christian people “peculiar.” They would be able to be “peculiar” if they show themselves as “zealous for good works.” This is also why what is written according to the Latin translators in the gospel as “give us today our daily bread” reads bet¬ter in Greek as “our epioudiov bread,” that is, excellent, exceptional, peculiar, namely, him who when coming down from heaven says, “I am the bread who came down from heaven.” For far be from us who are forbidden to think about tomorrow to be commanded in the Lord’s prayer to ask for that bread that after a little while must be di¬gested and expelled into the drain. There is not much difference be¬tween epioudiov and pepiousiov; for only the preposition is changed, not the word. Some think that in the Lord’s prayer the bread was called epioudiov because it is beyond all ousiac, that is, beyond all sub¬stances. But if this is accepted, it does not differ much from that mean¬ing that we have explained. For whatever is exceptional and excellent is outside everything and beyond everything.