PG 11 · cols. 341–413

Origenes, Περὶ ἀρχῶν seu De principiis liber quartus, Rufino interprete

Editors' preface

LIBER QUARTUS.

BOOK FOUR.

Περὶ τοῦ θεοπνεύστου τῆς θείας Γραφῆς, καὶ πῶς ταύτην ἀναγνωστέον καὶ νοητέον· τίς τε ὁ τῆς ἐν αὐτῇ ἀσαφείας λόγος, καὶ τοῦ κατὰ τὸ ῥητὸν ἔν τισιν ἀδυνάτου ἢ ἀλόγου.

On the divine inspiration of holy Scripture, and how it is to be read and understood; and what is the reason for the obscurity in it, and for what in certain passages is impossible or irrational according to the letter.

Ἐπειδὴ περὶ τηλικούτων ἐξετάζοντες πραγμάτων, οὐκ ἀρκούμενοι ταῖς κοιναῖς ἐννοίαις καὶ τῇ ἐναργείᾳ τῶν βλεπομένων, προσπαραλαμβάνομεν, εἰς τὴν φαινομένην ἡμῖν ἀπόδειξιν τῶν λεγομένων, μαρτύρια τὰ ἐκ τῶν πεπιστευμένων ἡμῖν εἶναι θείων Γραφῶν, τῆς τε λεγομένης Παλαιᾶς Διαθήκης, καὶ τῆς καλουμένης Καινῆς, λόγῳ τε πειρώμεθα κρατύνειν ἡμῶν τὴν πίστιν· καὶ οὐδέπω περὶ τῶν Γραφῶν ὡς θείων

Since in investigating matters of such importance, not being content with common notions and the clear evidence of visible things, we take in addition, for the demonstration of our statements as it appears to us, testimonies from the Scriptures which are believed by us to be divine—both from what is called the Old Testament and from what is called the New—and endeavour to confirm our faith by reason, and have not yet spoken of the Scriptures as divine;

Editors' notes and page, col. 341

Footnotes

(62) ‹anchor: not visible in the page-foot image› · call above the foot (column not visible)

Ipse. Sic mss. Editi, « ipsum. »

"Ipse" (he himself): so the manuscripts. The printed editions have "ipsum" (it itself).

(printed under page 175)

(63) ‹anchor: not visible in the page-foot image› · call above the foot (column not visible)

Sanctus Hieronymus epistola 94 ad Avitum ait Origenem « post disputationem longissimam qua omnem creaturam corpoream in spiritualia corpora et tenuia dicit esse mutandam, cunctamque substantiam in unum corpus mundissimum et omni splendore purius convertendam, et talem qualem nunc humana mens non potest cogitare, » ad extremum intulisse : « Et erit Deus omnia in omnibus, ut universa natura corporea redigatur in eam substantiam quae omnibus melior est ; in divinam scilicet, qua nulla est melior. » Ex quibus cum sequi videatur Deo corpus, licet tenuissimum, inesse, haec dissimulavit Rufinus, aut in alium sensum detorsit. Vide l. ii Origenian., q. 1.

Saint Jerome, in his Letter 94 to Avitus, says that Origen, "after a very long discussion in which he says that every bodily creature is to be changed into spiritual and subtle bodies, and that the whole of substance is to be turned into one body most pure and brighter than any splendour, and such as the human mind cannot now conceive," at last added: "And God shall be all in all, so that the whole of bodily nature may be brought back into that substance which is better than all; namely into the divine, than which none is better." Since from these words it would seem to follow that there is a body in God, however subtle, Rufinus passed over them in silence or twisted them into another sense. See Origeniana, book II, question 1.

(printed under page 175)

(64) ‹anchor: not visible in the page-foot image› · call above the foot (column not visible)

Vide l. ii Origenian., quaest. 11, num. 15.

See Origeniana, book II, question 11, number 15.

(printed under page 175)

(65) ‹anchor: not visible in the page-foot image (the Greek heading)› · call in col 341

Graeca haec desumpta sunt e capite primo Philocaliae, et collata cum quinque codd. mss., nempe tribus Regiis 952, 2877, 2274, uno Coisliniano num. 226, et cum altero illustrissimi D. D. Foucault.

This Greek is taken from the first chapter of the Philocalia, and has been collated with five manuscripts: namely three of the Royal Library, 952, 2877 and 2274, one Coislin manuscript, no. 226, and another belonging to the most illustrious Monsieur Foucault.

(printed under page 175)

(66) ‹anchor: τῶν βλεπομένων, προσπαραλαμβάνομεν› · call in col 341 (Greek only)

Προσπαραλαμβάνομεν. Ita quatuor mss. Editio autem Tarini, προπαραλαμβάνομεν. Infra tres mss., πειρώμεθα κρατύνειν. Reliqui cum edit. Tarini, πειράμεθα κρατύνειν. Paulo post, καὶ πρῶτόν γε τοῦ ἀπ' αὐτῶν τῶν γραμμάτων. In primo Regio deest τῶν γραμμάτων, quod sine sensus dispendio abesse potest. Forte etiam hoc loco pro πρῶτόν γε τοῦ ἀπ' αὐτῶν, legendum πρὸ τοῦ γε ἀπ' αὐτῶν.

"Προσπαραλαμβάνομεν" (we take in addition): so four manuscripts. But Tarin's edition has "προπαραλαμβάνομεν" (we take beforehand). Below, three manuscripts read "πειρώμεθα κρατύνειν" (let us try to strengthen); the rest, with Tarin's edition, "πειράμεθα κρατύνειν" (we try to strengthen). A little after: "καὶ πρῶτόν γε τοῦ ἀπ' αὐτῶν τῶν γραμμάτων". The first Royal manuscript lacks "τῶν γραμμάτων" (of the writings), which can be absent with no loss to the sense. Perhaps in this place too, for "πρῶτόν γε τοῦ ἀπ' αὐτῶν" (and first of what [is drawn] from them), one should read "πρὸ τοῦ γε ἀπ' αὐτῶν" (before [drawing] from them).

(printed under page 175)

Page

running head: 341 LIBER QUARTUS.
marginal letters: A hac terra; B est, in; C τῆς τε; D (in footnotes)
old-edition numerals: 156 before LIBER QUARTUS (full-width heading)
other: upper half (end of Book III) is Latin only, no Greek printed, ending mid-word om- (continued in 342); below horizontal rule, full-width heading 156 LIBER QUARTUS. cut off at right edge not set; lower half sets the Greek of Book IV; full-width INTERPRETATIO NOVA. below the Greek cut off at right edge not set
other: a full-width band stands across cols 341/342 in mid-page: the 3 paragraph(s) above it in col 342 are set here, after the 2 above it in col 341 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width
other: the column opens with the end of the previous work (another unit); not set here: the unit begins at Περὶ τοῦ θεοπνεύστου τῆς θείας Γραφῆς

PG 11:342

Editors' notes and page, col. 342

Footnotes

(67) ‹anchor: Dei Spiritu inspiratae› · call in col 342

Prius videtur ostendere quod ipsae Scripturae divinae sint, id est Dei Spiritu inspiratae. Ita omnes codd. mss. In editis deest « prius, » et legitur, « videtur ostendere quod ipsae divinae Scripturae sint Dei Spiritu inspiratae. » Paulo post mss., « proferentes de Moyse.... et ex verbis ; » editi, « proferentes aliqua de Moyse.... et aliqua ex verbis. » Mox mss., « innumeri quoque sint doctores. » Editi, « inventi quoque sint doctores. » Infra mss., « insinuare atque innotescere potuit. » Editi, « insinuare ita, atque inolescere potuit. » Post paululum mss., « innotescere eam quae sibi visa fuerat. » Editi, « innotescere super eam quae sibi visa fuerat. » Mox. mss., « qua etiam exteras nationes.... provocarent, ne conati quidem sunt. » Editi, « quae etiam caeteras nationes .... provocaret, nec conati quidem sunt. »

"It seems [necessary] first to show that the Scriptures themselves are divine, that is, inspired by the Spirit of God": so all the manuscripts. The printed editions lack "first" and read "it seems [necessary] to show that the divine Scriptures themselves are inspired by the Spirit of God." A little after, the manuscripts have "bringing forward from Moses.... and from the words"; the editions, "bringing forward some things from Moses.... and some things from the words." Next, the manuscripts: "there are also countless teachers." The editions: "there have also been found teachers." Below, the manuscripts: "could instil and make known." The editions: "could thus instil and take root." A little after, the manuscripts: "to make known that which had seemed good to him." The editions: "to make known concerning that which had seemed good to him." Next, the manuscripts: "by which they might summon even foreign nations.... they did not even try." The editions: "which might summon even the other nations .... they did not even try."

(printed under page 175)

Page

running head: LIBER QUARTUS. 342
marginal letters: A nium, regnum; B relinquimus, ex; C jam dicta; D tres mss.
old-edition numerals: (none)
other: upper half (end of Book III, beginning mid-word nium from om-nium, with parallel VERSIO HIERONYMI.) is Latin only, no Greek printed; below horizontal rule, full-width heading LIBER QUARTUS. cut off at left edge not set; lower half (Quod Scripturae divinitus inspiratae sint. 1. Verum quoniam... etiam) is facing Latin version of the Greek in 341, not set; full-width INTERPRETATIO NOVA. cut off at left edge not set
other: the 3 paragraph(s) of this column above the full-width band are set under col 341 (reading order, moved on receipt)

PG 11:343

Editors' notes and page, col. 343

Footnotes

(68) ‹anchor: atque universis exteris› · call in col 343

Sic mss. Editi vero, « caeteris. » Mox mss., « ad observantiam Moyseae legis et discipulatum se Christi. » Editi, « ad observantiam Moyseae legis et in disciplinatum se Christi. » Paulo post mss., « venerantur.... affligantur.... agantur in mortem. » Editi, « venerabantur.... affligerentur.... agerentur in mortem. »

So the manuscripts. The printed editions have "caeteris" (other). Next, the manuscripts: "[gave themselves] to the observance of the Mosaic law and to the discipleship of Christ." The editions: "to the observance of the Mosaic law and into the discipleship of Christ." A little after, the manuscripts: "venerantur.... affligantur.... agantur in mortem" (venerate.... are afflicted.... are put to death). The editions: "venerabantur.... affligerentur.... agerentur in mortem" (venerated.... were afflicted.... were put to death).

(printed under page 176)

Page

running head: 343 ORIGENIS ΠΕΡΙ ΑΡΧΩΝ
marginal letters: A de hoc; B scientia vel; C tumque tradiderunt; D (in footnotes)
old-edition numerals: 157 after veritatem non
other: facing Latin version, not set; full-width INTERPRETATIO NOVA. at foot cut off at right edge not set

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διειλέχθημεν· φέρε καὶ περὶ τούτων ὀλίγα ὡς ἐν ἐπιτομῇ διαλάβωμεν, τὰ κινοῦντα ἡμᾶς, ὡς περὶ θείων γραμμάτων, εἰς τοῦτο παρατιθέμενοι. Καὶ πρῶτόν γε τοῦ ἀπ' αὐτῶν τῶν γραμμάτων καὶ τῶν ἐν αὐτοῖς δηλουμένων, ῥητοῖς χρήσασθαι, περὶ Μωσέως καὶ Ἰησοῦ Χριστοῦ, τοῦ νομοθέτου τῶν Ἑβραίων, καὶ τοῦ εισηγητοῦ τῶν κατὰ Χριστιανισμὸν σωτηρίων δογμάτων, ταῦτα διαληπτέον. Πλείστων γὰρ ὅσων νομοθετῶν γεγενημένων ἐν Ἕλλησι καὶ βαρβάροις, καὶ διδασκάλων δόγματα καταγγελλόντων ἐπαγγελλόμενα τὴν ἀλήθειαν, οὐδένα ἱστορήσαμεν νομοθέτην ζῆλον ἐμποιῆσαι δεδυνημένον τοῖς λοιποῖς ἔθνεσι περὶ τοῦ παραδέξασθαι τοὺς λόγους αὐτοῦ. Πολλήν τε παρασκευὴν τὴν μετὰ τῆς δοκούσης ἀποδείξεως λογικῆς εἰσενεγκαμένων τῶν περὶ ἀληθείας φιλοσοφεῖν ἐπαγγελλομένων, οὐδεὶς δεδύνηται τὴν νομισθεῖσαν αὐτῷ ἀλήθειαν, ἔθνεσι διαφόροις ἐμποιῆσαι, ἢ ἑνὸς ἔθνους ἀξιολόγοις πλήθεσι. Καίτοιγε ἐβούλοντο ἂν καὶ οἱ νομοθέται κρατῦναι τοὺς φανέντας νόμους εἶναι καλοὺς, εἰ δυνατὸν, παρὰ παντὶ τῷ τῶν ἀνθρώπων γένει· οἵ τε διδάσκαλοι ἐπινεμηθῆναι ἣν ἐφαντάσθησαν εἶναι ἀλήθειαν πανταχοῦ τῆς οἰκουμένης. Ἀλλ' ὡς οἷα μὴ δυνάμενοι προσκαλέσασθαι τοὺς ἀπὸ τῶν ἑτέρων διαλέκτων καὶ τῶν πολλῶν ἐθνῶν ἐπὶ τὴν τήρησιν τῶν νόμων, καὶ τὴν παραδοχὴν τῶν μαθημάτων, τοῦτο ποιῆσαι οὐδὲ ἐπεβάλοντο τὴν ἀρχὴν, οὐκ ἀφρόνως τε σκοπήσαντες περὶ τοῦ ἀδύνατον αὐτοῖς τὸ τοιοῦτον τυγχάνειν. Πᾶσα δὲ Ἑλλὰς καὶ βάρβαρος ἡ κατὰ τὴν οἰκουμένην ἡμῶν, ζηλωτὰς ἔχει μυρίους, καταλιπόντας τοὺς πατρῴους νόμους καὶ νομιζομένους θεοὺς, τῆς τηρήσεως τῶν Μωσέως νόμων, καὶ τῆς μαθητείας τῶν Ἰησοῦ Χριστοῦ λόγων· καίτοιγε μισουμένων μὲν ὑπὸ τῶν τὰ ἀγάλματα προσκυνούντων, τῶν τῷ Μωσέως νόμῳ προστιθεμένων· καὶ τὴν ἐπὶ θανάτῳ δὲ, πρὸς τῷ μισεῖσθαι, κινδυνευόντων τῶν τὸν τοῦ Ἰησοῦ Χριστοῦ λόγον παραδεξαμένων.

come, let us treat briefly, as in an outline, a few points concerning these matters also, setting forth the considerations that move us to regard them as divine writings. And before we make use of the words of the writings themselves and the things set forth in them, we must state the following concerning Moses and Jesus Christ—the lawgiver of the Hebrews and the introducer of the saving doctrines according to Christianity. For although there have been very many lawgivers among Greeks and barbarians, and teachers proclaiming doctrines that promise the truth, we have recorded no lawgiver who has been able to implant a zeal in the other nations for receiving his words. And although those who profess to philosophize about truth have brought forward a great apparatus accompanied by what seems to be logical demonstration, no one has been able to implant what he deemed to be the truth in different nations, or in considerable multitudes of a single nation. And yet both the lawgivers would have wished to establish the laws that appeared to be good, if possible, among the whole race of men, and the teachers to have what they imagined to be the truth spread abroad everywhere in the inhabited world. But as being unable to call over those of other languages and of the many nations to the observance of their laws and the acceptance of their teachings, they did not even attempt at all to do this, considering not unwisely that such a thing was impossible for them. Yet all Greece and the barbarian world throughout our inhabited earth has countless zealous followers, who have left behind their ancestral laws and supposed gods, of the observance of the laws of Moses and of the discipleship of the words of Jesus Christ; even though those who attach themselves to the law of Moses are hated by the worshippers of idols, and those who have received the word of Jesus Christ, in addition to being hated, run the risk even of death.

Editors' notes and page, col. 344

Footnotes

(69) ‹anchor: not visible in the page-foot image› · call in col 344 (Greek only)

Ita quatuor mss. Editio autem Tarini, εἰσενεγκάμενον τῶν περὶ ἀληθείας φιλοσόφων ἐπαγγελλομένων.

So four manuscripts. But Tarin's edition has "εἰσενεγκάμενον τῶν περὶ ἀληθείας φιλοσόφων ἐπαγγελλομένων" (having brought in, of the philosophers who profess [to teach] about truth).

(printed under page 176)

(70) ‹anchor: not visible in the page-foot image› · call in col 344 (Greek only)

Νόμους εἶναι καλούς. Ita tres mss. In edit. Tarini deest εἶναι. Infra omnes mss., περὶ τοῦ ἀδύνατον αὐτοῖς. Tarinus, περὶ τοῦ ἀδυνάτου αὐτοῖς.

"Νόμους εἶναι καλούς" (that the laws are good): so three manuscripts. Tarin's edition lacks "εἶναι" (are). Below, all the manuscripts have "περὶ τοῦ ἀδύνατον αὐτοῖς" (about its being impossible for them); Tarin, "περὶ τοῦ ἀδυνάτου αὐτοῖς" (about what was impossible for them).

(printed under page 176)

(71) ‹anchor: τὴν οἰκουμένην ἡμῶν› · call in col 344 (Greek only)

Vox ἡμῶν deest apud Tarinum, sed habetur in omnibus nostris mss. Infra omnes mss., μισουμένων μὲν ὑπὸ τῶν.

The word "ἡμῶν" (our) is missing in Tarin, but is found in all our manuscripts. Below, all the manuscripts read "μισουμένων μὲν ὑπὸ τῶν" (being hated by those).

(printed under page 176)

(72) ‹anchor: πρὸς τῷ μισεῖσθαι› · call in col 344 (Greek only)

Πρὸς τῷ μισεῖσθαι. Ita recte quatuor mss. Editio autem Tarini, πρὸς τὸ μισεῖσθαι. Ibidem omnes codd. mss., τῶν τὸν τοῦ Ἰησοῦ Χριστοῦ λόγον παραδεξαμένων. Edit. Tarini, τῶν τοῦ Ἰησοῦ Χριστοῦ λόγον παραδεξαμένων.

"Πρὸς τῷ μισεῖσθαι" (besides being hated): so, rightly, four manuscripts. But Tarin's edition has "πρὸς τὸ μισεῖσθαι". In the same place all the manuscripts read "τῶν τὸν τοῦ Ἰησοῦ Χριστοῦ λόγον παραδεξαμένων" (of those who have received the word of Jesus Christ); Tarin's edition, "τῶν τοῦ Ἰησοῦ Χριστοῦ λόγον παραδεξαμένων" (without the article "τὸν").

(printed under page 176)

Page

running head: ORIGENIS ΠΕΡΙ ΑΡΧΩΝ 344
marginal letters: A διειλέχθημεν· φέρε; B γελλομένων (69); C θεοὺς, τῆς; D (in footnotes)
old-edition numerals: (none)
other: full-width INTERPRETATIO NOVA. at foot cut off at left edge not set

PG 11:345

Καὶ ἐὰν ἐπιστήσωμεν πῶς ἐν σφόδρα ὀλίγοις ἔτεσι, τῶν ὁμολογούντων τὸν Χριστιανισμὸν ἐπιβουλευομένων, καί τινων διὰ τοῦτο ἀναιρουμένων, ἑτέρων δὲ ἀπολλύντων τὰς κτήσεις, δεδύνηται ὁ λόγος, καίτοιγε οὐδὲ τῶν διδασκάλων πλεοναζόντων, πανταχόσε κηρυχθῆναι τῆς οἰκουμένης, ὥστε Ἕλληνας καὶ βαρβάρους, σοφούς τε καὶ ἀνοήτους προσθέσθαι τῇ διὰ Ἰησοῦ θεοσεβείᾳ, μεῖζον ἢ κατὰ ἄνθρωπον τὸ πρᾶγμα εἶναι λέγειν οὐ διστάζομεν· μετὰ πάσης ἐξουσίας καὶ πειθοῦς τῆς περὶ τοῦ μὴ κρατυνθήσεσθαι τὸν λόγον τοῦ Ἰησοῦ διδάξαντος· ὥστε εὐλόγως χρησμοὺς ἂν νομίσαι τὰς φωνὰς αὐτοῦ, οἷον ὅτι «Ἐπὶ βασιλέων καὶ ἡγεμόνων ἀχθήσεσθε ἕνεκεν ἐμοῦ εἰς μαρτύριον αὐτοῖς καὶ τοῖς ἔθνεσι.» Καί· «Πολλοὶ ἐροῦσί μοι ἐν ἐκείνῃ τῇ ἡμέρᾳ, Κύριε, Κύριε, οὐ τῷ ὀνόματί σου ἐφάγομεν, καὶ τῷ ὀνόματί σου ἐπίομεν, καὶ τῷ ὀνόματί σου δαιμόνια ἐξεβάλομεν; καὶ ἐρῶ αὐτοῖς· Ἀποχωρεῖτε ἀπ' ἐμοῦ, οἱ ἐργαζόμενοι τὴν ἀνομίαν, οὐδέποτε ἔγνων ὑμᾶς» Εἰρηκέναι μὲν γὰρ ταῦτα ἀποφθεγγόμενον μάτην, ὥστε αὐτὰ μὴ ἀληθῆ γενέσθαι, τάχα εἰκὸς ἦν· ὅτε δὲ ἐκβέβηκε τὰ μετὰ τοσαύτης ἐξουσίας εἰρημένα, ἐμφαίνει Θεὸν ἀληθῶς ἐνανθρωπήσαντα σωτήρια δόγματα τοῖς ἀνθρώποις παραδεδωκέναι.

And if we observe how in a very few years, while those who confess Christianity have been plotted against, and some have been put to death on this account, and others have lost their possessions, the word—even though the teachers were not numerous—has been able to be preached everywhere in the inhabited world, so that Greeks and barbarians, both wise and foolish, have attached themselves to the worship of God through Jesus, we do not hesitate to say that the work is greater than belongs to man, Jesus having taught with all authority and persuasion that His word shall prevail; so that one may reasonably regard His utterances as oracles, such as: "You shall be brought before kings and governors for My sake, for a testimony to them and to the nations." And: "Many will say to Me in that day, Lord, Lord, did we not eat in Thy name, and drink in Thy name, and cast out demons in Thy name? And I will say to them: Depart from Me, you workers of lawlessness, I never knew you." For that He spoke these things uttering them in vain, so that they did not come true, might perhaps have seemed likely; but when the things spoken with so great authority have come to pass, it shows that God truly made man has handed down saving doctrines to men.

Τί δὲ δεῖ λέγειν καὶ ὅτι προεφητεύθη ὁ Χριστὸς, τότε ἐκλείψειν τοὺς ἐξ Ἰούδα ἄρχοντας καὶ ἡγουμένους ἐκ τῶν μηρῶν αὐτοῦ, ὅταν ἔλθῃ ᾧ ἀπόκειται, δηλονότι ἡ βασιλεία, καὶ ἐπιδημήσῃ ἡ τῶν ἐθνῶν προσδοκία; Σαφῶς γὰρ ἐκ τῆς ἱστορίας δῆλον, καὶ ἐκ τῶν σήμερον ὁρωμένων, ὅτι ἀπὸ τῶν χρόνων Ἰησοῦ, οὐκ ἔτι βασιλεῖς Ἰουδαίων ἐχρημάτισαν· πάντων τῶν Ἰουδαϊκῶν πραγμάτων ἐν οἷς ἐσεμνύνοντο, λέγω δὲ τῶν τε κατὰ τὸν ναὸν, καὶ τὸ θυσιαστήριον, καὶ τὴν ἐπιτελουμένην λατρείαν, καὶ τὰ ἐνδύματα τοῦ ἀρχιερέως, καταλελυμένων.

And what need is there to say also that it was prophesied that Christ should come then when the rulers from Judah and the leaders from his thighs should fail, when He comes for Whom it is reserved—namely, the kingdom—and the expectation of the nations arrives? For it is clearly evident from history, and from what is seen today, that from the times of Jesus there were no longer kings of the Jews; all the Jewish institutions in which they prided themselves—I mean those relating to the temple, and the altar, and the service performed, and the vestments of the high priest—having been abolished

Editors' notes and page, col. 345

Footnotes

(70) ‹anchor: not visible in the page-foot image (Interpretatio nova)› · scripture reference under the Interpretatio nova

Matth. X, 18.

Matthew 10:18.

(printed under page 177)

(71) ‹anchor: not visible in the page-foot image (Interpretatio nova)› · scripture reference under the Interpretatio nova

Matth. XXIV, 14.

Matthew 24:14.

(printed under page 177)

(72) ‹anchor: not visible in the page-foot image (Interpretatio nova)› · scripture reference under the Interpretatio nova

Matth. VII, 22.

Matthew 7:22.

(printed under page 177)

(73) ‹anchor: not visible in the page-foot image› · call in col 345 (Greek only)

Primus codex Regius, διὰ Ἰησοῦ Χριστοῦ.

The first Royal manuscript reads "διὰ Ἰησοῦ Χριστοῦ" (through Jesus Christ).

(printed under page 177)

(74) ‹anchor: not visible in the page-foot image› · call in col 345 (Greek only)

Idem, ὀνόματι σῷ.

The same [manuscript] reads "ὀνόματι σῷ" (in your name).

(printed under page 177)

(75) ‹anchor: not visible in the page-foot image› · call in col 345 (Greek only)

Primus codex Regius, ὥστε μὴ ἀληθῆ γενέσθαι ταῦτα. Paulo post idem, σωτηρίας δόγματα.

The first Royal manuscript reads "ὥστε μὴ ἀληθῆ γενέσθαι ταῦτα" (so that these things did not come true). A little after, the same has "σωτηρίας δόγματα" (teachings of salvation).

(printed under page 177)

(77) ‹anchor: ὅτι προεφητεύθη› · call in col 345 (Greek only)

Sic omnes mss. Editio Tarini, ἐπροφητεύθη.

So all the manuscripts. Tarin's edition has "ἐπροφητεύθη" (a variant form of "was prophesied").

(printed under page 177)

(78) ‹anchor: πάντων τῶν Ἰουδαϊκῶν› · call in col 345 (Greek only)

Tarin., πάντων γὰρ Ἰουδαϊκῶν. In tribus regiis et Coisliniano deest γάρ. Paulo post primus codex Regius, τῶν τότε κατὰ τὸν ναόν.

Tarin reads "πάντων γὰρ Ἰουδαϊκῶν" (for of all the Jewish [things]). In the three Royal manuscripts and the Coislin, "γάρ" (for) is missing. A little after, the first Royal manuscript reads "τῶν τότε κατὰ τὸν ναόν" (of the things then in the temple).

(printed under page 177)

Footnotes

(73) ‹anchor: ante praedixerant› · scripture reference, call in col 346 and the Interpretatio nova

Gen. XLIX.

Genesis 49.

(printed under page 177)

(76) ‹anchor: viderentur› · call in col 346 (full-width line)

Sic optime mss. Male editi, « ad fidem ea quae dicta sunt.... minus esse viderentur. » Paulo post mss., « declaratur verum esse. » Editi, « declaratur vera esse. »

So, excellently, the manuscripts. The printed editions badly read "[had not come] to fulfilment, the things that were said.... would seem to be less." A little after, the manuscripts: "it is declared to be true." The editions: "they are declared to be true."

(printed under page 177)

(79) ‹anchor: not visible in the page-foot image› · call in col 346

Cultorum. Ita mss. Editi, « multorum. » Vide notas ad lib. iii Contra Celsum, num. 8.

"Cultorum" (of the worshippers): so the manuscripts. The printed editions have "multorum" (of many). See the notes on Book III of Against Celsus, number 8.

(printed under page 177)

(80) ‹anchor: jactantiae quamplurimum› · call in col 346

Ita mss. Editi vero, « se jactabant quamplurimi. » Mox mss., « simul universa destructa sunt. » In editis deest « universa. » Infra mss., « qui permaneant usque ad adventum. » Editi, « qui permaneat, » etc. Paulo post mss., « usquequo venit ille. » Editi, « usquequo veniet ille. »

So the manuscripts. The printed editions read "very many boasted." Next, the manuscripts: "all were destroyed together." The editions lack "all." Below, the manuscripts: "who should remain until the coming." The editions: "who should remain" (singular), etc. A little after, the manuscripts: "until he came." The editions: "until he shall come."

(printed under page 177)

Footnotes

(74) ‹anchor: not visible in the page-foot image (Interpretatio nova)› · scripture reference under the Interpretatio nova

Ose. iii, 4.

Hosea 3:4.

(printed under page 178)

(75) ‹anchor: not visible in the page-foot image (Interpretatio nova)› · scripture reference under the Interpretatio nova

Gen. XLIX, 10.

Genesis 49:10.

(printed under page 178)

(76) ‹anchor: irritabo eos› · scripture reference, call in col 347

Deut. XXXII, 21.

Deuteronomy 32:21.

(printed under page 178)

(81) ‹anchor: not visible in the page-foot image› · call in col 347

Patriarcham, etc. Chrysostomus in homilia contra Judaeos et gentiles, Quod Christus sit Deus, meminit patriarchae Judaeorum. Ejusmodi patriarcham memorant itidem multi scriptores ecclesiastici. Origenes in opusculo quod in alio tomo edemus, ut genuinum fragmentum Commentariorum in Psalmos, dicit se cum patriarcha Judaeorum, Jullo nomine, congressum esse. Patriarcham item Judaeorum memorant Cyrillus Jerosolymitanus, Hieronymus, et maxime Theodoretus dialog. 1, ex cujus dictis colligitur patriarchas Judaeorum se ex progenie Davidis esse falso jactitasse. Horum alter in Judaea degebat, alter Babylone. De iis agunt qui de Judaeorum republica tractavere. Vide praesertim Petavium in notis ad Epiphanium, et Jacobum Gothefridum ad cod. Theodos. tom. VI, pag. 213.

"Patriarch," etc. Chrysostom, in the homily against the Jews and the pagans, That Christ is God, mentions the patriarch of the Jews. Many ecclesiastical writers likewise mention such a patriarch. Origen, in a short work which we shall publish in another volume as a genuine fragment of the Commentaries on the Psalms, says that he met the patriarch of the Jews, Jullus by name. The patriarch of the Jews is also mentioned by Cyril of Jerusalem, by Jerome, and above all by Theodoret, Dialogue 1, from whose words it is gathered that the patriarchs of the Jews falsely boasted that they were of the line of David. One of these lived in Judaea, the other in Babylon. Those who have written on the Jewish commonwealth treat of them. See especially Petavius in his notes on Epiphanius, and Jacques Godefroy on the Theodosian Code, volume VI, page 213.

(printed under page 178)

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running head: 347 ORIGENIS ΠΕΡΙ Α
marginal letters: A de templi decore; B filii Israel sine rege; C ego in zelo; D (footnotes)
old-edition numerals: 159 after asserere
other: facing Latin version, not set; full-width Latin lines after "cui repositum est" and full-width "INTERPRETATIO NOVA" section at foot not set

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Ἐπληρώθη γὰρ ἡ λέγουσα προφητεία· « Ἡμέρας πολλὰς καθίσονται οἱ υἱοὶ Ἰσραὴλ, οὐκ ὄντος βασιλέως, οὐδὲ ὄντος ἄρχοντος, οὐκ οὔσης θυσίας, οὐδὲ ὄντος θυσιαστηρίου, οὐδὲ ἱερατείας, οὐδὲ δήλων. » Καὶ τούτοις χρώμεθα τοῖς ῥητοῖς, πρὸς τοὺς ἐν τῷ θλίβεσθαι ἀπὸ τῶν ἐν τῇ Γενέσει ὑπὸ τοῦ Ἰακὼβ πρὸς τὸν Ἰούδαν εἰρημένων φάσκοντας τὸν ἐθνάρχην ἀπὸ τοῦ Ἰούδα γένους τυγχάνοντα ἄρχειν τοῦ λαοῦ, οὐκ ἐκλειψόντων τῶν ἀπὸ τοῦ σπέρματος αὐτοῦ, ἕως ἧς φαντάζονται Χριστοῦ ἐπιδημίας. Εἰ γὰρ « ἡμέρας πολλὰς καθίσονται οἱ υἱοὶ Ἰσραὴλ, οὐκ ὄντος βασιλέως, μηδὲ ὄντος ἄρχοντος, οὐκ οὔσης θυσίας, οὐδὲ θυσιαστηρίου, οὐδὲ ἱερατείας, οὐδὲ δήλων· » ἐξ οὗ δὲ κατεσκάφη ὁ ναὸς, οὐκ ἔτι θυσία, οὐδὲ θυσιαστήριον, οὐδὲ ἱερατεία· δῆλον ὅτι ἐξέλιπεν ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ. Ἐπεὶ δὲ ἡ προφητεία φησὶν, « Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως ἂν ἔλθῃ τὰ ἀποκείμενα αὐτῷ· » δῆλον ὅτι ἐλήλυθεν ᾧ τὰ ἀποκείμενα, ἡ προσδοκία τῶν ἐθνῶν. Καὶ τοῦτο σαφὲς ἐκ τοῦ πλήθους τῶν ἐθνῶν τῶν διὰ Χριστοῦ πεπιστευκότων εἰς τὸν Θεόν.

things. For the prophecy was fulfilled which says: "For many days the sons of Israel shall sit, there being no king, nor there being a ruler, there being no sacrifice, nor there being an altar, nor a priesthood, nor manifestations." And we use these sayings against those who, in being hard pressed by the things said in Genesis by Jacob to Judah, allege that the ethnarch, happening to be from the race of Judah, rules the people, those from his seed not failing until the advent of Christ which they imagine. For if "for many days the sons of Israel shall sit, there being no king, nor there being a ruler, there being no sacrifice, nor an altar, nor a priesthood, nor manifestations," and since the temple was razed, there is no longer sacrifice, nor altar, nor priesthood, it is clear that a ruler from Judah has failed, and a leader from his thighs. And since the prophecy says, "A ruler from Judah shall not fail, and a leader from his thighs, until the things laid up for him come," it is clear that He has come for Whom are the things laid up, the expectation of the nations. And this is plain from the multitude of the nations who through Christ have believed in God.

Καὶ ἐν τῇ τοῦ Δευτερονομίου δὲ ᾠδῇ προφητικῶς δηλοῦται ἡ διὰ τὰ ἁμαρτήματα τοῦ προτέρου λαοῦ ἐσομένη τῶν ἀσυνέτων ἐθνῶν ἐκλογὴ, οὐ δι' ἄλλου τινὸς ἢ τοῦ Ἰησοῦ γεγενημένη. « Αὐτοὶ γὰρ, φησὶ, παρεζήλωσάν με ἐπ' οὐ Θεῷ, παρώργισάν με ἐν τοῖς εἰδώλοις αὐτῶν, κἀγὼ παραζηλώσω αὐτοὺς ἐπ' οὐκ ἔθνει, καὶ ἐπὶ ἔθνει ἀσυνέτῳ παροργιῶ αὐτούς. » Καὶ ἔστι σφόδρα τρανῶς καταλαβεῖν δυνατὸν, τίνα τρόπον οἱ λεγόμενοι παρεζηλωκέναι τὸν Θεὸν Ἑβραῖοι ἐπὶ τῷ οὐ Θεῷ, καὶ παρωργικέναι αὐτὸν ἐν τοῖς εἰδώλοις αὐ-

And in the song of Deuteronomy also there is prophetically shown the election of the foolish nations that was to be on account of the sins of the former people, having come to pass through no other than Jesus. "For they," He says, "provoked Me to jealousy with what is not God, they angered Me with their idols; and I will provoke them to jealousy with what is not a nation, and with a foolish nation I will anger them." And it is possible to comprehend very clearly in what way the Hebrews, who are said to have provoked God to jealousy with what is not God, and to have angered Him with their idols,

Editors' notes and page, col. 348

Footnotes

(82) ‹anchor: not visible in the page-foot image› · call in col 348 (Greek only)

Καθίσονται. Ita quatuor mss. Editio Tarini, καθήσονται.

"Καθίσονται" (they shall sit): so four manuscripts. Tarin's edition has "καθήσονται" (another form of the same).

(printed under page 178)

(83) ‹anchor: not visible in the page-foot image› · call in col 348 (Greek only)

Τῶν ἀπὸ τοῦ σπέρματος. Ita duo codd. Regii, et Coislinianus. In editione Tarini deest τῶν.

"Τῶν ἀπὸ τοῦ σπέρματος" (of those from the seed): so two Royal manuscripts and the Coislin. In Tarin's edition "τῶν" (of those) is missing.

(printed under page 178)

(84) ‹anchor: not visible in the page-foot image› · call in col 348 (Greek only)

Duo Regii et Coislinianus, καθίσονται. Tarinus, καθήσονται. Ibidem primus Regius, οὐκ ὄντος βασιλέως, οὐδὲ ἄρχοντος.

Two Royal manuscripts and the Coislin read "καθίσονται" (they shall sit); Tarin, "καθήσονται". In the same place the first Royal manuscript reads "οὐκ ὄντος βασιλέως, οὐδὲ ἄρχοντος" (there being no king, nor ruler).

(printed under page 178)

(85) ‹anchor: not visible in the page-foot image› · call in col 348 (Greek only)

Primus codex Regius, πιστευσάντων.

The first Royal manuscript reads "πιστευσάντων" (of those who believed).

(printed under page 178)

(86) ‹anchor: τοῦ Ἰησοῦ γεγενημένη› · call in col 348 (Greek only)

Idem, ἢ διὰ τοῦ Ἰησοῦ γεγενημένη. Infra idem : ἐπ' οὐκ ἔθνει, ἐπὶ ἔθνει. Paulo post idem, σφόδρα σαφῶς καταλαβεῖν.

The same reads "ἢ διὰ τοῦ Ἰησοῦ γεγενημένη" (than that made through Jesus). Below, the same: "ἐπ' οὐκ ἔθνει, ἐπὶ ἔθνει" (by a no-nation, by a nation). A little after, the same: "σφόδρα σαφῶς καταλαβεῖν" (to grasp very clearly).

(printed under page 178)

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running head: IGENIS ΠΕΡΙ ΑΡΧΩΝ 348
marginal letters: A μένων. Ἐπληρώθη γὰρ; B καὶ ἡγούμενος ἐκ τῶν; C εἰδώλοις αὐτῶν, κἀγὼ; D (footnotes)
old-edition numerals: (none)
other: begins with fragment "μένων."; ends with hyphenated "αὐ-"; full-width Latin lines after "εἰς τὸν Θεόν." and full-width "INTERPRETATIO NOVA" section at foot not set
other: the column ends with the half-word αὐ- and col 349 does not begin with its rest: left as printed; join the word where its rest stands

PG 11:349

τῶν, παρωξύνθησαν εἰς ζηλοτυπίαν ἐπὶ τῷ οὐκ ἔθνει τῷ ἀσυνέτῳ· ὅπερ ὁ Θεὸς ἐξελέξατο διὰ τῆς ἐπιδημίας Χριστοῦ Ἰησοῦ, καὶ τῶν μαθητῶν αὐτοῦ. Βλέπομεν γοῦν « τὴν κλῆσιν ἡμῶν, ὅτι οὐ πολλοὶ σοφοὶ κατὰ σάρκα, οὐ πολλοὶ δυνατοὶ, οὐ πολλοὶ εὐγενεῖς, ἀλλὰ τὰ μωρὰ τοῦ κόσμου ἐξελέξατο ὁ Θεὸς, ἵνα καταισχύνῃ τοὺς σοφούς. Καὶ τὰ ἀγενῆ καὶ ἐξουθενημένα ἐξελέξατο ὁ Θεὸς, καὶ τὰ μὴ ὄντα, ἵνα ἐκεῖνα τὰ πρότερον ὄντα καταργήσῃ· » καὶ μὴ καυχήσηται ὁ κατὰ σάρκα Ἰσραὴλ, καλούμενος ὑπὸ τοῦ Ἀποστόλου σὰρξ, ἐνώπιον Θεοῦ.

were provoked to jealousy over what is not a nation, the foolish one, which God chose through the advent of Christ Jesus and of His disciples. We see, at any rate, "our calling, that not many are wise according to the flesh, not many powerful, not many well-born; but God chose the foolish things of the world, that He might put to shame the wise. And God chose the base things and the despised things, and the things that are not, that He might bring to naught those things that formerly were," and that Israel according to the flesh, called flesh by the Apostle, might not boast before God.

Τί δὲ δεῖ λέγειν περὶ τῶν ἐν Ψαλμοῖς προφητειῶν περὶ Χριστοῦ, ᾠδῆς τινος ἐπιγεγραμμένης ὑπὲρ τοῦ ἀγαπητοῦ, οὗ « ἡ γλῶσσα λέγεται εἶναι κάλαμος γραμματέως ὀξυγράφου· ὡραῖος κάλλει παρὰ τοὺς υἱοὺς τῶν ἀνθρώπων, ἐπεὶ ἐξεχύθη χάρις ἐν χείλεσιν αὐτοῦ. » Τεκμήριον γὰρ τῆς ἐκχυθείσης χάριτος ἐν χείλεσιν αὐτοῦ, τὸ, ὀλίγου διαγεγενημένου τοῦ χρόνου τῆς διδασκαλίας αὐτοῦ, ἐνιαυτὸν γάρ που καὶ μῆνας ὀλίγους ἐδίδαξεν, πεπληρῶσαι τὴν οἰκουμένην τῆς διδασκαλίας αὐτοῦ καὶ τῆς δι' αὐτοῦ θεοσεβείας· ἀνατέταλκε γὰρ « ἐν ταῖς ἡμέραις αὐτοῦ δικαιοσύνη καὶ πλῆθος εἰρήνης » παραμένον ἕως συντελείας, ὃ ἀνταναίρεσις ὠνόμασται σελήνης, « καὶ μένει κατακυριεῦον ἀπὸ θαλάσσης ἕως θαλάσσης, καὶ ἀπὸ ποταμῶν ἕως περάτων τῆς οἰκουμένης. » Καὶ δέδοται σημεῖον τῷ οἴκῳ Δαυίδ· ἡ παρθένος γὰρ ἔτεκε, καὶ ἐν γαστρὶ ἔσχε, καὶ ἔτεκεν υἱὸν, καὶ τὸ ὄνομα αὐτοῦ Ἐμμανουὴλ, ὅπερ ἐστὶ Μεθ' ἡμῶν ὁ Θεός. Πεπλήρωται, ὡς ὁ αὐτὸς προφήτης φησί· « Μεθ' ἡμῶν ὁ Θεός· γνῶτε, ἔθνη, καὶ ἡττᾶσθε, ἰσχυκότες ἡττᾶσθε. « Ἡττήμεθα γὰρ καὶ νενικήμεθα οἱ ἀπὸ τῶν ἐθνῶν ἑαλωκότες ὑπὸ τῆς χάριτος τοῦ λόγου αὐτοῦ. Ἀλλὰ καὶ προείρηται τόπος γενέσεως αὐτοῦ ἐν τῷ Μιχαίᾳ. « Καὶ σὺ γὰρ, φησὶ, Βηθλεὲμ γῆ Ἰούδα, οὐδαμῶς ἐλαχίστη εἶ ἐν τοῖς ἡγεμόσιν Ἰούδα· ἐκ σοῦ γὰρ ἐξελεύσεται ἡγούμενος ὅστις ποιμανεῖ τὸν λαόν μου τὸν Ἰσραήλ. » Καὶ ἑβδομήκοντα ἑβδομάδες ἐπληρώθησαν ἕως Χριστοῦ

And what need is there to speak concerning the prophecies in the Psalms concerning Christ, a certain song being entitled for the Beloved, Whose "tongue is said to be the pen of a swift-writing scribe; fair in beauty beyond the sons of men, since grace has been poured out upon His lips"? For the proof of the grace poured out upon His lips is that, although a short time of His teaching elapsed—for He taught for about a year and a few months—the inhabited world has been filled with His teaching and with the godliness that is through Him; for there has sprung up "in His days righteousness and abundance of peace" remaining until the consummation, which has been named the taking away of the moon, "and He remains having dominion from sea to sea, and from the rivers to the ends of the inhabited world." And a sign has been given to the house of David; for the virgin bore, both conceived in the womb and bore a son, and His name is Emmanuel, which is, God with us. It has been fulfilled, as the same prophet says: "God is with us; know, nations, and be defeated; having grown strong, be defeated." For we who are from the nations have been defeated and conquered, having been captured by the grace of His word. Moreover, the place of His birth has also been foretold in Micah: "For you too," he says, "Bethlehem, land of Judah, are by no means least among the leaders of Judah; for out of you shall come forth a leader Who shall shepherd My people Israel." And seventy weeks were fulfilled until Christ

Editors' notes and page, col. 349

Footnotes

(77) ‹anchor: not visible in the page-foot image› · scripture reference (Interpretatio nova / above the foot)

I Cor. I, 26.

1 Corinthians 1:26.

(printed under page 179)

(78) ‹anchor: not visible in the page-foot image› · scripture reference (Interpretatio nova / above the foot)

Ibid. 29.

Ibid., verse 29.

(printed under page 179)

(79) ‹anchor: not visible in the page-foot image› · scripture reference (Interpretatio nova / above the foot)

Psalm. xliv, 3.

Psalm 44 (45):3.

(printed under page 179)

(87) ‹anchor: not visible in the page-foot image› · call in col 349 (Greek only)

Idem, καὶ τὰ ἀσθενῆ καὶ ἐξουδενημένα.

The same [manuscript] reads "καὶ τὰ ἀσθενῆ καὶ ἐξουδενημένα" (and the weak and despised things).

(printed under page 179)

(88) ‹anchor: not visible in the page-foot image› · call in col 349 (Greek only)

Ita quatuor mss. Editio Tarini, ἐργυθείσης.

So four manuscripts. Tarin's edition has "ἐργυθείσης" (as printed; evidently a corrupt form).

(printed under page 179)

(89) ‹anchor: not visible in the page-foot image› · call in col 349 (Greek only)

Ἐνιαυτὸν γάρ που καὶ μῆνας ὀλίγους ἐδίδαξεν. Irenaeus lib. i, cap. 3, num. 3, tradit Valentinianos in hoc errore versatos fuisse, ut Jesum uno tantum anno post baptisma praedicasse crederent. In eumdem, praeter Origenem, impegere Clemens Alexandrinus lib. i Stromat., pag. 340 ; Tertullianus lib. adversus Judaeos, cap. 18. Una est istorum omnium sententia, Christum anno 15 imperii Tiberii, quo baptizatum fuisse scribit Lucas, passum esse, anno scilicet aetatis 30, ac proinde anno uno duntaxat post baptismum et ante mortem suam publicas apud Judaeos habuisse conciones.

"For he taught for a year, it seems, and a few months." Irenaeus, Book I, chapter 3, number 3, records that the Valentinians fell into this error, believing that Jesus preached for only one year after his baptism. Besides Origen, Clement of Alexandria fell into the same error, Stromata Book I, page 340, and Tertullian, in the book Against the Jews, chapter 18. All these hold one opinion: that Christ suffered in the fifteenth year of the reign of Tiberius, the year in which Luke writes that he was baptized, that is, in the thirtieth year of his age, and so that he held public discourses among the Jews for only one year, after his baptism and before his death.

(printed under page 179)

Footnotes

(80) ‹anchor: fines terrae› · scripture reference, call in col 350

Psal. LXXI, 7, 8.

Psalm 71 (72):7–8.

(printed under page 179)

(81) ‹anchor: signum domui David› · scripture reference, call in col 350

Isai. VII, 14.

Isaiah 7:14.

(printed under page 179)

(82) ‹anchor: et vincimini› · scripture reference, call in col 350

Isai. VIII, 9.

Isaiah 8:9.

(printed under page 179)

(83) ‹anchor: meum Israel› · scripture reference, call in col 350

Mich. V, 2.

Micah 5:2.

(printed under page 179)

(84) ‹anchor: septimanae annorum› · scripture reference, call in col 350

Dan. IX.

Daniel 9.

(printed under page 179)

(90) ‹anchor: prophetantur de Christo› · call in col 350

De Christo. Haec desunt in editis, sed habentur in mss. Paulo post mss., « decorus specie. » In editis deest, « specie. » Infra mss., « et multitudo pacis. » Editi, « et abundantia pacis. »

"Concerning Christ": these words are missing in the printed editions, but are found in the manuscripts. A little after, the manuscripts: "comely in form." The editions lack "in form." Below, the manuscripts: "and a multitude of peace." The editions: "and abundance of peace."

(printed under page 179)

(91) ‹anchor: Bethleem, terra› · call in col 350

Sic mss. In editis deest, « terra, » et pro « exigua » legitur, « minima. » Infra mss., « inveniet quod et quae ausi sunt aggredi, supra hominem sunt. » Paulo post mss., « divina quadam quae eis aderat. » Editi, « divina quidem quae eis aderat. »

So the manuscripts. The printed editions lack "land," and for "exigua" (small) read "minima" (least). Below, the manuscripts: "he will find that what they also dared to undertake is beyond man." A little after, the manuscripts: "by a certain divine [power] which was present with them." The editions: "by a divine [power] indeed which was present with them."

(printed under page 179)

Footnotes

(85) ‹anchor: not visible in the page-foot image (Interpretatio nova)› · scripture reference under the Interpretatio nova

Luc. X.

Luke 10.

(printed under page 180)

(92) ‹anchor: de omnium› · call in col 351

Ita mss. Editi, « omni. » Ibidem mss., « prophetarum vaticinatio, sive Moysis lex, divina esse. » Editi, « prophetarum vaticinia, sive Moysi lex divina etiam. »

So the manuscripts. The printed editions have "omni" (every). In the same place the manuscripts: "the prophecy of the prophets, or the law of Moses, [was] divine." The editions: "the prophecies of the prophets, or the law of Moses [was] also divine."

(printed under page 180)

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running head: 351 ORIGENIS ΠΕΡΙ ΑΡΧ
marginal letters: A is qui in Job; B dubio signis et; C (footnotes)
old-edition numerals: (none)
other: facing Latin version, not set; full-width "INTERPRETATIO NOVA" section at foot not set

PG 11:352

ἡγουμένου κατὰ τὸν Δανιήλ. ἦλθέ τε κατὰ τὸν Ἰὼβ ὁ τὸ μέγα κῆτος χειρωσάμενος καὶ δεδωκὼς ἐξουσίαν τοῖς γνησίοις αὐτοῦ μαθηταῖς πατεῖν ἐπάνω ὄφεων καὶ σκορπίων, καὶ ἐπὶ πᾶσαν τὴν δύναμιν τοῦ ἐχθροῦ, οὐδὲν ὑπ' αὐτῶν ἀδικουμένοις. Ἐπιστησάτω δέ τις καὶ τῇ τῶν ἀποστόλων πανταχόσε ἐπιδημίᾳ τῶν ὑπὸ τοῦ Ἰησοῦ ἐπὶ τὸ καταγγεῖλαι τὸ Εὐαγγέλιον πεμφθέντων, καὶ ὄψεται καὶ τὸ τόλμημα οὐ κατ' ἄνθρωπον καὶ τὸ ἐπίταγμα θεῖον. Καὶ ἐὰν ἐξετάσωμεν πῶς ἄνθρωποι καινῶν μαθημάτων ἀκούοντες καὶ ξένων λόγων προσήκαντο τοὺς ἄνδρας· νικηθέντες ἐν τῷ θέλειν αὐτοῖς ἐπιβουλεύειν ὑπό τινος θείας δυνάμεως ἐπισκοπούσης αὐτοὺς, οὐκ ἀπιστήσομεν εἰ καὶ τεράστια πεποιήκασιν, ἐπιμαρτυροῦντος τοῦ Θεοῦ τοῖς λόγοις αὐτῶν, καὶ διὰ σημείων, καὶ τεράτων, καὶ ποικίλων δυνάμεων.

the leader, according to Daniel. And there came, according to Job, He Who subdued the great sea-monster and Who has given authority to His genuine disciples to tread upon serpents and scorpions, and upon all the power of the enemy, being harmed in nothing by them. And let someone attend also to the sojourn everywhere of the apostles who were sent by Jesus to proclaim the Gospel, and he will see both the daring not according to man and the command divine. And if we examine how men hearing new teachings and strange words received the men, having been overcome in their wishing to plot against them by a certain divine power watching over them, we shall not disbelieve if they have also done portents, God bearing witness to their words both through signs, and wonders, and manifold powers.

Ἀποδεικνύντες δὲ ὡς ἐν ἐπιτομῇ περὶ τῆς θειότητος Ἰησοῦ, καὶ χρώμενοι τοῖς περὶ αὐτοῦ λόγοις προφητικοῖς, συναποδείκνυμεν θεοπνεύστους εἶναι τὰς προφητευούσας περὶ αὐτοῦ Γραφὰς, καὶ τὰ καταγγέλλοντα τὴν ἐπιδημίαν αὐτοῦ γράμματα καὶ διδασκαλίαν, μετὰ πάσης δυνάμεως καὶ ἐξουσίας εἰρημένα, καὶ διὰ τοῦτο τῆς ἀπὸ τῶν ἐθνῶν ἐκλογῆς κεκρατηκότα. Λεκτέον δὲ ὅτι τὸ τῶν προφητικῶν λόγων ἔνθεον, καὶ τὸ πνευματικὸν τοῦ Μωσέως νόμου ἔλαμψεν ἐπιδημήσαντος Ἰησοῦ. Ἐναργῆ γὰρ παραδείγματα περὶ τοῦ θεοπνεύστους εἶναι τὰς παλαιὰς Γραφὰς πρὸ τῆς ἐπιδημίας τοῦ Χριστοῦ παραστῆσαι οὐ πάνυ δυνατὸν ἦν· ἀλλ' ἡ Ἰησοῦ ἐπιδημία δυναμένους ὑποπτεύεσθαι

And demonstrating as in an epitome concerning the divinity of Jesus, and using the prophetic words concerning Him, we jointly demonstrate that the Scriptures prophesying concerning Him are divinely inspired, and that the writings announcing His advent and teaching were spoken with all power and authority, and on this account have prevailed over the election from the nations. And it must be said that the divinely inspired quality of the prophetic words and the spiritual nature of the law of Moses shone forth when Jesus sojourned here. For to present clear proofs concerning the old Scriptures being divinely inspired before the advent of Christ was not very possible; but the advent of Jesus led those things that could be suspected—

Editors' notes and page, col. 352

Footnotes

(93) ‹anchor: not visible in the page-foot image› · call in col 352 (Greek only)

Primus Regius, ἕως τοῦ ἡγουμένου κατὰ τὸν Δανιήλ. Infra idem codex, ἐπὶ τὸ καταγγεῖλαι. Alii cum Tarino, ἐπὶ τῷ καταγγεῖλαι.

The first Royal manuscript reads "ἕως τοῦ ἡγουμένου κατὰ τὸν Δανιήλ" (until the leader, according to Daniel). Below, the same manuscript has "ἐπὶ τὸ καταγγεῖλαι" (for proclaiming); the others, with Tarin, "ἐπὶ τῷ καταγγεῖλαι".

(printed under page 180)

(94) ‹anchor: not visible in the page-foot image› · call in col 352 (Greek only)

Θεῖον. Ita tres mss. Regii. Editio Tarini, Θεοῦ.

"Θεῖον" (divine): so three Royal manuscripts. Tarin's edition has "Θεοῦ" (of God).

(printed under page 180)

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Primus codex Regius, κινηθέντες.

The first Royal manuscript reads "κινηθέντες" (moved).

(printed under page 180)

(96) ‹anchor: not visible in the page-foot image› · call in col 352 (Greek only)

Idem, καὶ εἰ τεράστια.

The same reads "καὶ εἰ τεράστια" (and if wonders).

(printed under page 180)

(97) ‹anchor: ἡ Ἰησοῦ ἐπιδημία› · call in col 352 (Greek only)

Primus cod. Regius, ἡ Χριστοῦ ἐπιδημία.

The first Royal manuscript reads "ἡ Χριστοῦ ἐπιδημία" (the coming of Christ).

(printed under page 180)

Page

running head: ENIS ΠΕΡΙ ΑΡΧΩΝ 352
marginal letters: A στοῦ ἡγουμένου κατὰ; B καὶ τεράτων, καὶ; C (footnotes)
old-edition numerals: (none)
other: begins with fragment "στοῦ"; ends with hyphenated "ὑποπτεύε-"; full-width "INTERPRETATIO NOVA" section at foot not set
other: the word ὑποπτεύεσθαι was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 353

PG 11:353

τὸν νόμον καὶ τοὺς προφήτας ὡς οὐ θεῖα, εἰς τοὐμφανὲς ἤγαγεν, ὡς οὐρανίῳ χάριτι ἀναγεγραμμένα. Ὁ δὲ μετ' ἐπιμελείας καὶ προσοχῆς ἐντυγχάνων τοῖς προφητικοῖς λόγοις, παθὼν ἐξ αὐτοῦ τοῦ ἀναγινώσκειν ἴχνος ἐνθουσιασμοῦ, δι' ὧν πάσχει, πεισθήσεται, οὐκ ἀνθρώπων εἶναι συγγράμματα τοὺς πεπιστευμένους Θεοῦ λόγους. Καὶ τὸ ἐνυπάρχον δὲ φῶς τῷ Μωσέως νόμῳ καλύμματι ἐναποκεκρυμμένον συνέλαμψε τῇ Ἰησοῦ ἐπιδημίᾳ, περιαιρεθέντος τοῦ καλύμματος, καὶ τῶν ἀγαθῶν κατὰ βραχὺ εἰς γνῶσιν ἐρχομένων, ὧν σκιὰν εἶχε τὸ γράμμα.

the law and the prophets—as not being divine, into the open, as having been recorded by heavenly grace. And he who reads the prophetic words with care and attention, having experienced from the reading itself a trace of divine inspiration, will be persuaded through the things he experiences that the words of God which have been believed are not writings of men. And the light indwelling in the law of Moses, hidden away under a veil, shone forth together with the advent of Jesus, the veil having been taken away, and the good things coming little by little into knowledge, of which the letter had a shadow.

Πολὺ δ' ἂν εἴη νῦν ἀναλέγεσθαι τὰς περὶ ἑκάστου τῶν μελλόντων ἀρχαιοτάτας προφητείας, ἵνα δι' αὐτῶν ὁ ἀμφιβάλλων πληχθεὶς ὡς ἐνθέων, διψυχίαν πᾶσαν καὶ περισπασμὸν ἀποθέμενος, ὅλῃ ἑαυτὸν ἐπιδῷ τῇ ψυχῇ τοῖς λόγοις τοῦ Θεοῦ. Εἰ δὲ μὴ καθ' ἕκαστον τῶν γραμμάτων τοῖς ἀνεπιστήμοσι προσπίπτειν δοκεῖ τὸ ὑπὲρ ἄνθρωπον τῶν νοημάτων, θαυμαστὸν οὐδέν· καὶ γὰρ ἐπὶ τῶν τῆς ἁπτομένης τοῦ παντὸς κόσμου προνοίας ἔργων, τινὰ μὲν ἐναργέστατα φαίνεται, ᾗ προνοίας ἐστὶν ἔργα, ἕτερα δὲ οὕτως ἀποκέκρυπται, ὡς ἀπιστίας χώραν παρέχειν δοκεῖν τῆς περὶ τοῦ τέχνῃ ἀφάτῳ καὶ δυνάμει διοικοῦντος τὰ ὅλα Θεοῦ. Οὐχ οὕτω γὰρ σαφὴς ὁ περὶ τοῦ προνοοῦντος τεχνικὸς λόγος ἐν τοῖς ἐπὶ γῆς, ὡς ἐν ἡλίῳ καὶ σελήνῃ καὶ ἄστροις· καὶ οὐχ οὕτω δῆλος ἐν τοῖς κατὰ τὰ ἀνθρώπινα συμπτώματα, ὡς ἐν ταῖς ψυχαῖς καὶ τοῖς σώμασι τῶν ζώων· σφόδρα τοῦ πρὸς τί καὶ ἕνεκα τίνος εὑρισκομένου τοῖς τούτων ἐπιμελομένοις, περὶ τὰς ὁρμὰς, καὶ τὰς φαντασίας, καὶ φύσεις τῶν ζώων, καὶ τὰς κατασκευὰς τῶν σωμάτων. Ἀλλ' ὥσπερ οὐ χρεοκοπεῖται ἡ πρόνοια διὰ τὰ μὴ γινωσκόμενα παρὰ τοῖς γε ἅπαξ παραδεξαμένοις αὐτὴν καλῶς· οὕτως οὐδὲ ἡ τῆς Γραφῆς θειότης διατείνουσα εἰς πᾶσαν

Now it would be a long task to gather up the most ancient prophecies concerning each of the things to come, so that through them he who doubts, being struck by them as divinely inspired, laying aside all double-mindedness and distraction, might give himself over with his whole soul to the words of God. But if in each of the letters the superhuman character of the meanings does not seem to strike the unlearned, it is no wonder; for even in the works of the providence that reaches the whole world, some appear most clearly in that they are works of providence, while others are so hidden away as to seem to afford room for unbelief concerning God Who administers all things with ineffable art and power. For the artistic reason concerning the Provident One is not so clear in the things upon earth as in the sun and moon and stars; and not so plain in the things relating to human occurrences as in the souls and the bodies of living creatures—the "for what" and "on account of what" being very much found by those who attend to these things, concerning the impulses, and the impressions, and natures of living creatures, and the constructions of their bodies. But just as providence is not bankrupted on account of the things not known among those who have once nobly received it, so neither is the divinity of Scripture, extending to all

Editors' notes and page, col. 353

Footnotes

(98) ‹anchor: not visible in the page-foot image› · call in col 353 (Greek only)

Tarinus, ὡς ἐνουρανίῳ χάριτι.

Tarin reads "ὡς ἐνουρανίῳ χάριτι" (as by heavenly grace).

(printed under page 181)

(99) ‹anchor: not visible in the page-foot image› · call in col 353 (Greek only)

Post πεπιστευμένους in codice primo Regio additur, ἡμῖν εἶναι.

After "πεπιστευμένους" (believed), the first Royal manuscript adds "ἡμῖν εἶναι" (by us to be).

(printed under page 181)

(1) ‹anchor: τὰ μὴ γινωσκόμενα παρὰ› · call in col 353 (Greek only)

In primo Regio deest παρά, quod etiam abesse potest.

In the first Royal manuscript "παρά" (by) is missing, which can also be dispensed with.

(printed under page 181)

Footnotes

(2) ‹anchor: not visible in the page-foot image› · call in col 354

Veritatis. Deest in editis, sed habetur in mss. Mox aliquot mss., « quae cooperta verbi bona tegebantur. »

"Of truth": missing in the printed editions, but found in the manuscripts. Next, some manuscripts: "which, covered, were hidden as the good things of the word."

(printed under page 181)

(3) ‹anchor: paulo lentius› · call in col 354

In mss. legitur « lentius. » In libb. editis, « latentius. » Paulo post mss., « explicantur ut penitus in his lateat. » Editi pro « explicantur, » habent, « occultantur. » Mox mss., « ne credantur quidem. » Editi, « ne crederentur quidem. » Infra mss., « humanae eloquentiae fucus. » Editi, « humanae intelligentiae fucus. »

In the manuscripts one reads "lentius" (more slowly). In the printed books, "latentius" (more hiddenly). A little after, the manuscripts: "are unfolded so that [the reason] lies wholly hidden in them." For "are unfolded," the editions have "are hidden." Next, the manuscripts: "are not even believed." The editions: "were not even believed." Below, the manuscripts: "the varnish of human eloquence." The editions: "the varnish of human understanding."

(printed under page 181)

Footnotes

(86) ‹anchor: not visible in the page-foot image› · scripture reference (above the foot)

II Cor. IV, 7.

2 Corinthians 4:7.

(printed under page 182)

(87) ‹anchor: qui destruentur› · scripture reference, call in col 355

I Cor. II, 6.

1 Corinthians 2:6.

(printed under page 182)

(4) ‹anchor: esse intelligerent› · call in col 355

Sic mss. Editi vero, « etiam intelligerent. » Mox mss., « ad fidem credulitatemque perducti. » Editi, « ad fidem credulitatemque putent se perduci. » Paulo post mss., « initia scientiae. » Editi, « initia sapientiae. » Paulo infra mss., « qui dissolvuntur. » Mox mss., describetur in cordibus. » Editi, « describitur in cordibus. »

So the manuscripts. The printed editions read "they also understood." Next, the manuscripts: "brought to faith and belief." The editions: "think themselves brought to faith and belief." A little after, the manuscripts: "the beginnings of knowledge." The editions: "the beginnings of wisdom." A little below, the manuscripts: "who are being dissolved." Next, the manuscripts: "will be inscribed in [our] hearts." The editions: "is inscribed in [our] hearts."

(printed under page 182)

(5) ‹anchor: in haereses declinarunt› · call in col 355 (chapter heading)

Alias, caput II.

Otherwise, chapter II.

(printed under page 182)

Page

running head: 355 ORIGENIS ΠΕΡΙ Α
marginal letters: A minus, ab alio; B occultas et latentes; C Quod multi spiritaliter; D (footnotes)
old-edition numerals: 163 before claret; 164 after patefacta
other: facing Latin version, not set; full-width Latin lines after "in om-" and full-width "INTERPRETATIO NOVA" section at foot not set

PG 11:356

αὐτὴν, διὰ τὸ μὴ καθ' ἑκάστην λέξιν δύνασθαι τὴν ἀσθένειαν ἡμῶν παρίστασθαι τῇ κεκρυμμένῃ λαμπρότητι τῶν δογμάτων ἐν εὐτελεῖ καὶ εὐκαταφρονήτῳ λέξει ἀποκειμένῃ· « Ἔχομεν γὰρ θησαυρὸν ἐν ὀστρακίνοις σκεύεσιν, » ἵνα λάμψῃ ἡ ὑπερβολὴ τῆς δυνάμεως τοῦ Θεοῦ, καὶ μὴ νομισθῇ εἶναι ἐξ ἡμῶν τῶν ἀνθρώπων. Εἰ γὰρ αἱ καθημαξευμέναι τῶν ἀποδείξεων ὁδοὶ παρὰ τοῖς ἀνθρώποις, ἐναποκείμεναι τοῖς βιβλίοις κατίσχυσαν τῶν ἀνθρώπων, ἡ πίστις ἡμῶν εὐλόγως ἂν ὑπελαμβάνετο ἐν σοφίᾳ ἀνθρώπων, καὶ οὐκ ἐν δυνάμει Θεοῦ· νῦν δὲ τῷ ἐπάραντι τοὺς ὀφθαλμοὺς, σαφὲς ὅτι ὁ λόγος καὶ τὸ κήρυγμα παρὰ τοῖς πολλοῖς οὐ δεδύνηται ἐν πειθοῖς σοφίας λόγοις, ἀλλ' ἐν ἀποδείξει πνεύματος καὶ δυνάμεως. Διόπερ δυνάμεως ἡμᾶς οὐρανίου ἢ καὶ ὑπερουρανίου πληττούσης ἐπὶ τὸ σέβειν τὸν κτίσαντα ἡμᾶς μόνον, πειραθῶμεν ἀφέντες τὸν τῆς ἀρχῆς τοῦ Χριστοῦ λόγον, τουτέστι τῆς στοιχειώσεως, ἐπὶ τὴν τελειότητα φέρεσθαι, ἵνα ἡ τοῖς τελείοις λαλουμένη σοφία, καὶ ἡμῖν λαληθῇ. Σοφίαν γὰρ ἐπαγγέλλεται, ὁ ταύτην κεκτημένος, λαλεῖν ἐν τοῖς τελείοις, ἑτέραν τυγχάνουσαν παρὰ τὴν σοφίαν τοῦ αἰῶνος τούτου, καὶ τὴν σοφίαν τῶν ἀρχόντων τοῦ αἰῶνος τούτου τὴν καταργουμένην. Αὕτη δὲ ἡ σοφία ἡμῖν ἐντυπωθήσεται τρανῶς, καὶ ἀποκάλυψιν ἐμποιήσει μυστηρίου χρόνοις αἰωνίοις σεσιγημένου, φανερωθέντος δὲ νῦν διά τε Γραφῶν προφητικῶν καὶ τῆς ἐπιφανείας τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, ᾧ ἡ δόξα εἰς τοὺς σύμπαντας αἰῶνας. Ἀμήν.

of it, because our weakness cannot in every single expression present itself to the hidden splendour of the doctrines laid up in a lowly and contemptible expression; "For we have a treasure in earthen vessels," that the surpassing greatness of the power of God may shine forth, and may not be thought to be from us men. For if the beaten paths of demonstrations among men, laid up in books, had prevailed over men, our faith would reasonably have been supposed to be in the wisdom of men, and not in the power of God; but now, to one who has lifted up his eyes, it is clear that the word and the preaching has had power among the many not in persuasive words of wisdom, but in demonstration of Spirit and of power. Wherefore, since a heavenly or even supercelestial power strikes us to worship Him alone Who created us, let us endeavour, leaving the word of the beginning of Christ, that is, of elementary instruction, to be borne on to perfection, so that the wisdom spoken among the perfect may also be spoken to us. For he who possesses this promises to speak wisdom among the perfect, happening to be another wisdom beside the wisdom of this age, and the wisdom of the rulers of this age which is being brought to naught. And this wisdom will be imprinted on us clearly, and will produce a revelation of a mystery kept silent in times eternal, but manifested now both through the prophetic Scriptures and the appearance of our Lord and Saviour Jesus Christ, to Whom be the glory unto all the ages. Amen.

Μετὰ τὸ ὡς ἐν ἐπιδρομῇ εἰρηκέναι περὶ τοῦ θεοπνεύστους εἶναι τὰς θείας Γραφὰς, ἀναγκαῖον ἐπεξελθεῖν τῷ τρόπῳ τῆς ἀναγνώσεως καὶ νοήσεως αὐτῶν· πλείστων ἁμαρτημάτων γεγενημένων παρὰ τὸ

After having spoken as in a cursory review concerning the divine Scriptures being divinely inspired, it is necessary to go through the manner of reading and understanding them, very many errors having arisen from the fact that

Editors' notes and page, col. 356

Footnotes

(6) ‹anchor: not visible in the page-foot image› · call in col 356 (Greek only)

Primus Reg. codex pro μόνον habet Θεόν.

For "μόνον" (only), the first Royal manuscript has "Θεόν" (God).

(printed under page 182)

(7) ‹anchor: χρόνοις αἰωνίοις σεσιγημένου› · call in col 356 (Greek only)

Idem codex Regius : τρανῶς κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου.

The same Royal manuscript: "τρανῶς κατὰ ἀποκάλυψιν μυστηρίου χρόνοις αἰωνίοις σεσιγημένου" (clearly, according to the revelation of the mystery kept silent for eternal ages).

(printed under page 182)

(8) ‹anchor: ὡς ἐν ἐπιδρομῇ› · call in col 356 (Greek only)

Idem, ἐν παραδρομῇ.

The same reads "ἐν παραδρομῇ" (in passing).

(printed under page 182)

Page

running head: IGENIS ΠΕΡΙ ΑΡΧΩΝ 356
marginal letters: A σαν αὐτὴν, διὰ; B τὸ σέβειν τὸν; C Μετὰ τὸ ὡς; D (footnotes)
old-edition numerals: (none)
other: begins with fragment "σαν"; full-width Latin lines after "Ἀμήν." and full-width "INTERPRETATIO NOVA" section at foot not set

PG 11:357

τὴν ὁδὸν τοῦ πῶς δεῖ ἐφοδεύειν τὰ ἅγια ἀναγνώσματα τοῖς πολλοῖς μὴ εὑρῆσθαι· οἵ τε γὰρ σκληροκάρδιοι καὶ οἱ ἰδιῶται τῶν ἐκ τῆς περιτομῆς, εἰς τὸν Σωτῆρα ἡμῶν οὐ πεπιστεύκασι, τῇ λέξει τῶν περὶ αὐτοῦ προφητειῶν κατακολουθεῖν νομίζοντες, καὶ αἰσθητῶς μὴ ὁρῶντες αὐτὸν κηρύξαντα αἰχμαλώτοις ἄφεσιν, μηδὲ οἰκοδομήσαντα ἣν νομίζουσιν ἀληθῶς πόλιν εἶναι τοῦ Θεοῦ, μηδὲ ἐξολοθρεύσαντα ἅρματα ἐξ Ἐφραῒμ καὶ ἵππον ἐξ Ἱερουσαλὴμ, μηδὲ βούτυρον καὶ μέλι φαγόντα, καὶ πρὶν γνῶναι αὐτὸν ἢ προελέσθαι πονηρὰ, ἐκλεξάμενον τὸ ἀγαθόν· ἔτι δὲ λύκον τὸ ζῶον τὸ τετράποδον οἰόμενοι προφητεύεσθαι μέλλειν βόσκεσθαι μετ' ἀρνὸς, καὶ πάρδαλιν ἐρίφῳ συναναπαύεσθαι, μοσχάριόν τε καὶ ταῦρον καὶ λέοντα ἅμα βοσκηθήσεσθαι ὑπὸ μικροῦ παιδίου ἀγόμενα, καὶ βοῦν καὶ ἄρκτον ἅμα νεμηθήσεσθαι, συνεκτρεφομένων αὐτῶν ἀλλήλοις τῶν παιδίων· καὶ λέοντα ὡς βοῦν φάγεσθαι ἄχυρα· μηδὲν τούτων αἰσθητῶς ἑωρακότες γεγενημένον ἐν τῇ τοῦ πεπιστευμένου ἡμῖν Χριστοῦ ἐπιδημίᾳ, οὐ προσήκαντο τὸν Κύριον ἡμῶν Ἰησοῦν· ἀλλ' ὡς παρὰ τὸ δέον Χριστὸν ἑαυτὸν ἀναγορεύσαντα ἐσταύρωσαν. Οἵ τε ἀπὸ τῶν αἱρέσεων ἀναγινώσκοντες τό· « Πῦρ ἐκκέκαυται ἐκ τοῦ θυμοῦ μου, » καί· « Ἐγὼ Θεὸς ζηλωτὴς, ἀποδιδοὺς ἁμαρτίας πατέρων ἐπὶ τέκνα ἐπὶ τρίτην καὶ τετάρτην γενεάν, » καί· « Μεταμεμέλημαι χρίσας τὸν Σαοὺλ εἰς τὸν βασιλέα, » καί· « Ἐγὼ Θεὸς ποιῶν εἰρήνην καὶ κτίζων κακὰ, » καὶ ἐν ἄλλοις τό· « Οὐκ ἔστι κακία ἐν πόλει ἣν Κύριος οὐκ ἐποίησεν, » ἔτι δὲ καὶ τό· « Κατέβη κακὰ παρὰ Κυρίου ἐπὶ πύλας Ἱερουσαλὴμ, καί· « Πνεῦμα πονηρὸν παρὰ Θεοῦ ἔπνιγε τὸν Σαούλ· » καὶ μυρία ὅσα τούτοις παραπλήσια, ἀπιστῆσαι μὲν ὡς Θεοῦ ταῖς Γραφαῖς οὐ τετολμήκασι, πιστεύοντες δὲ αὐτὰς εἶναι τοῦ δημιουργοῦ ᾧ Ἰουδαῖοι λατρεύουσιν, ᾠήθησαν, ὡς ἀτελοῦς καὶ οὐκ ἀγαθοῦ τυγχάνοντος τοῦ δημιουργοῦ, τὸν Σωτῆρα ἐπιδεδημηκέναι τελειότερον καταγγέλλοντα Θεόν· ὄν φασι μὴ τὸν δημιουργὸν τυγχάνειν, διαφόρως περὶ τούτου κινούμενοι, καὶ ἅπαξ ἀποστάντες τοῦ δημιουργοῦ, ὅς ἐστιν ἀγέννητος μόνος Θεὸς, ἀναπλασμοῖς ἑαυτοὺς ἐπιδεδώκασι,

the way of how one ought to traverse the sacred readings has not been found by the many; for both the hard-hearted and the unlearned of those from the circumcision have not believed in our Saviour, thinking that they follow the letter of the prophecies concerning Him, and not visibly seeing Him to have proclaimed release to captives, nor to have built what they think truly to be the city of God, nor to have destroyed chariots out of Ephraim and horse out of Jerusalem, nor to have eaten butter and honey, and before His knowing or preferring evil things, to have chosen the good; and further, supposing that it is prophesied that the wolf, the four-footed animal, is going to feed with a lamb, and a leopard to lie down together with a kid, and a calf and a bull and a lion to be fed together, led by a little child, and an ox and a bear to graze together, their young ones being reared together with one another, and a lion to eat straw like an ox—having seen none of these things visibly come to pass in the advent of Him Who is believed by us to be Christ, they did not receive our Lord Jesus, but crucified Him as having contrary to right proclaimed Himself Christ. And those from the heresies, reading this: "A fire has been kindled from My wrath," and: "I am a jealous God, repaying sins of fathers upon children unto the third and fourth generation," and: "I repent of having anointed Saul to be the king," and: "I am God making peace and creating evils," and in other places this: "There is no evil in a city which the Lord did not do," and further also this: "Evils came down from the Lord upon the gates of Jerusalem," and: "An evil spirit from God choked Saul," and ten thousand other things similar to these, have not dared indeed to disbelieve the Scriptures as being of God, but believing them to be of the Creator Whom the Jews worship, they supposed, as the Creator happened to be imperfect and not good, that the Saviour had sojourned here proclaiming a more perfect God, Whom they say not to be the Creator, being variously moved concerning this, and having once departed from the Creator, Who is the only unbegotten God, they have given themselves over to fictions,

Editors' notes and page, col. 357

Footnotes

(88) ‹anchor: not visible in the page-foot image› · scripture reference (above the foot)

Zach. IX, 10.

Zechariah 9:10.

(printed under page 183)

(89) ‹anchor: not visible in the page-foot image› · scripture reference (above the foot)

Isa. vii, 15.

Isaiah 7:15.

(printed under page 183)

(90) ‹anchor: not visible in the page-foot image› · scripture reference (above the foot)

Isa. xi, 6 seqq.

Isaiah 11:6 and following.

(printed under page 183)

(9) ‹anchor: not visible in the page-foot image› · call in col 357 (Greek only)

Post ἄφεσιν, idem codex Regius addit, καὶ τυφλοῖς ἀνάβλεψιν.

After "ἄφεσιν" (release), the same Royal manuscript adds "καὶ τυφλοῖς ἀνάβλεψιν" (and recovery of sight to the blind).

(printed under page 183)

(10) ‹anchor: not visible in the page-foot image› · call in col 357 (Greek only)

Primus codex Regius, ἐκλέξασθαι, male.

The first Royal manuscript reads "ἐκλέξασθαι" (to choose), wrongly.

(printed under page 183)

(11) ‹anchor: not visible in the page-foot image› · call in col 357 (Greek only)

Idem, Ἰησοῦν Χριστόν. Infra idem, ἐκκέκαυται ἀπὸ θυμοῦ μου.

The same reads "Ἰησοῦν Χριστόν" (Jesus Christ). Below, the same: "ἐκκέκαυται ἀπὸ θυμοῦ μου" (has been kindled from my wrath).

(printed under page 183)

(12) ‹anchor: ἀγέννητος› · call in col 357 (Greek only)

Duo codd. Regii, ἀγέννητος. Tarinus, ἀγένητος.

Two Royal manuscripts read "ἀγέννητος" (unbegotten). Tarin, "ἀγένητος" (unoriginate).

(printed under page 183)

Footnotes

(91) ‹anchor: ex furore meo› · scripture reference, call in col 358

Jerem. xv, 14.

Jeremiah 15:14.

(printed under page 183)

(92) ‹anchor: et quartam progeniem› · scripture reference, call in col 358

Exod. XX, 5.

Exodus 20:5.

(printed under page 183)

(93) ‹anchor: Saul in regem› · scripture reference, call in col 358

I Reg. XV, 11.

1 Kings (1 Samuel) 15:11.

(printed under page 183)

(94) ‹anchor: et creo mala› · scripture reference, call in col 358

Isai. XLV, 7.

Isaiah 45:7.

(printed under page 183)

(95) ‹anchor: Dominus non fecerit› · scripture reference, call in col 358

Amos. III, 6.

Amos 3:6.

(printed under page 183)

(96) ‹anchor: super portas Jerusalem› · scripture reference, call in col 358

Mich. I, 12.

Micah 1:12.

(printed under page 183)

(13) ‹anchor: not visible in the page-foot image› · call in col 358

Ita mss. Editi autem, « debuit prius aedificare civitatem Dei. » Paulo post mss, « existimarunt esse prophetatum quia deberet. » Editi, « existimant prophetatum quia debet. »

So the manuscripts. But the printed editions read "he ought first to have built the city of God." A little after, the manuscripts: "they thought it had been prophesied that he ought." The editions: "they think it was prophesied that he ought."

(printed under page 183)

(14) ‹anchor: jus fasque› · call in col 358

Ita recte mss. Male editi, « contrarium falsoque. » Ibidem mss., « assumentem eum sibi Christi nomen. » In editis deest « eum sibi. » Mox mss., « quod in lege scriptum est. » In editis deest « in lege. »

So, rightly, the manuscripts. The printed editions wrongly read "contrary, and falsely." In the same place the manuscripts: "him, as one taking to himself the name of Christ." The editions lack "him … to himself." Next, the manuscripts: "what is written in the law." The editions lack "in the law."

(printed under page 183)

Footnotes

(97) ‹anchor: not visible in the page-foot image› · scripture reference (above the foot)

I Reg. XVIII, 10.

1 Kings (1 Samuel) 18:10.

(printed under page 184)

(15) ‹anchor: not visible in the page-foot image› · call in col 359

Sic mss. Editi autem, « vanis. » Paulo post mss., « ex simplicioribus scilicet eorum. » Editi, « ex simplicioribus quibusque. » Mox mss., « creatore Deo nullum esse. » In editis deest, « Deo » et « esse. »

So the manuscripts. But the printed editions have "vanis" (empty). A little after, the manuscripts: "from the simpler, that is, of them." The editions: "from all the simpler ones." Next, the manuscripts: "that there is none [greater] than God the Creator." The editions lack "God" and "is."

(printed under page 184)

(16) ‹anchor: Scripturas sanctas› · call in col 359

Sanctas. Deest in editis. Infra mss., « indicentur per Scripturas sanctas. » In editis deest « sanctas. » Ibidem mss., « simpliciores quique credentium. » In editis deest, « credentium. »

"Holy": missing in the printed editions. Below, the manuscripts: "are indicated through the holy Scriptures." The editions lack "holy." In the same place, the manuscripts: "all the simpler of the believers." The editions lack "of the believers."

(printed under page 184)

Page

running head: 359 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A Saul; et multa; B 9. Horum autem; C est, nec jactantiae; D (none)
old-edition numerals: 166 before pro mediocritate
other: facing Latin version, not set; full-width Latin lines after "nibus dissidentes;" and full-width "INTERPRETATIO NOVA" section at foot not set

PG 11:360

μυθοποιοῦντες ἑαυτοῖς ὑποθέσεις, καθ' ἃς οἴονται γεγονέναι τὰ βλεπόμενα, καὶ ἕτερά τινα μὴ βλεπόμενα, ἅπερ ἡ ψυχὴ αὐτῶν ἀνειδωλοποίησεν. Ἀλλὰ μὴν καὶ οἱ ἀκεραιότεροι τῶν ἀπὸ τῆς Ἐκκλησίας αὐχούντων τυγχάνειν, τοῦ μὲν δημιουργοῦ μείζονα οὐδένα ὑπειλήφασιν, ὑγιῶς τοῦτο ποιοῦντες· τοιαῦτα δὲ ὑπολαμβάνουσι περὶ αὐτοῦ ὁποῖα οὐδὲ περὶ τοῦ ὠμοτάτου καὶ ἀδικωτάτου ἀνθρώπου.

fabricating for themselves hypotheses according to which they suppose the things seen to have come into being, and certain other things not seen, which their soul has conjured up as idols. Moreover, even the simpler of those who boast that they belong to the Church have supposed no one to be greater than the Creator, doing this soundly, yet they entertain such notions concerning Him as would not be entertained even concerning the most cruel and most unjust man.

Αἰτία δὲ πᾶσι τοῖς προειρημένοις ψευδοδοξιῶν καὶ ἀσεβειῶν ἢ ἰδιωτικῶν περὶ Θεοῦ λόγων, οὐκ ἄλλη τις εἶναι δοκεῖ ἢ Γραφὴ κατὰ τὰ πνευματικὰ μὴ νενοημένη, ἀλλ' ὡς πρὸς τὸ ψιλὸν γράμμα ἐξειλημμένη. Διόπερ τοῖς πειθομένοις μὴ ἀνθρώπων εἶναι συγγράμματα τὰς ἱερὰς βίβλους, ἀλλ' ἐξ ἐπιπνοίας τοῦ ἁγίου Πνεύματος βουλήματι τοῦ Πατρὸς τῶν ὅλων διὰ Ἰησοῦ Χριστοῦ ταύτας ἀναγεγράφθαι καὶ εἰς ἡμᾶς ἐληλυθέναι, τὰς φαινομένας ὁδοὺς ὑποδεικτέον· ἐχομένοις τοῦ κανόνος τῆς Ἰησοῦ Χριστοῦ κατὰ διαδοχὴν τῶν ἀποστόλων οὐρανίου Ἐκκλησίας. Καὶ ὅτι μὲν οἰκονομίαι εἰσί τινες μυστικαὶ δηλούμεναι διὰ τῶν θείων Γραφῶν, πάντες καὶ οἱ ἀκεραιότατοι τῶν τῷ λόγῳ προσιόντων πεπιστεύκασι· τίνες δὲ αὗται, οἱ εὐγνώμονες καὶ ἄτυφοι ὁμολογοῦσι μὴ εἰδέναι. Εἰ γοῦν ἐπαπορήσαι τις περὶ τῆς τοῦ Λὼτ θυγατρομιξίας, καὶ τῶν δύο γυναικῶν τοῦ Ἀβραὰμ, δύο τε ἀδελφῶν γεγαμημένων τῷ Ἰακὼβ, καὶ δύο παιδισκῶν τετεκνωκυιῶν ἐξ αὐτοῦ, οὐδὲν ἄλλο φήσουσιν ἢ μυστήρια ταῦτα τυγχάνειν, ὑφ' ἡμῶν μὴ νοούμενα. Ἀλλὰ καὶ ἐπὰν ἡ κατασκευὴ τῆς σκηνῆς ἀναγινώσκηται, πειθόμενοι τύπους εἶναι τὰ γεγραμμένα, ζητοῦσιν ἃ δυνήσονται

Now the cause for all the aforesaid of false opinions and impieties or unlearned words concerning God seems to be no other than Scripture not understood according to its spiritual meanings, but taken as according to the bare letter. Wherefore, to those who are persuaded that the sacred books are not writings of men, but that from the inspiration of the Holy Spirit by the will of the Father of all things through Jesus Christ these have been recorded and have come down to us, one must point out the ways that appear to us, holding fast to the rule of the heavenly Church of Jesus Christ according to the succession of the apostles. And that there are certain mystical dispensations made known through the divine Scriptures, all, even the simplest of those who approach the word, have believed; what these are, however, the fair-minded and unpretentious confess that they do not know. If, at any rate, someone should raise a question concerning Lot's intercourse with his daughters, and the two wives of Abraham, and the two sisters married to Jacob, and the two handmaids who bore children by him, they will say nothing else than that these things happen to be mysteries not understood by us. Moreover, whenever the construction of the tabernacle is read, being persuaded that the things written are types, they seek what they will be able

Editors' notes and page, col. 360

Footnotes

(17) ‹anchor: ψευδοδοξιῶν καὶ ἀσεβειῶν› · call in col 360 (Greek only)

Primus codex Regius, ψευδολόγων καὶ ἀσεβῶν.

The first Royal manuscript reads "ψευδολόγων καὶ ἀσεβῶν" (of false-speaking and impious [words]).

(printed under page 184)

(18) ‹anchor: εἰ γοῦν ἐπαπορήσαι› · call in col 360 (Greek only)

Primus Reg. codex, ἐπαπορήσει.

The first Royal manuscript reads "ἐπαπορήσει" (shall raise the question).

(printed under page 184)

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ 360
marginal letters: A κασι, μυθοποιοῦντες ἑαυτοῖς; B Αἰτία δὲ πᾶσι; C ρια ταῦτα τυγχάνειν; D (none)
old-edition numerals: (none)
other: begins with fragment "κασι,"; in last line "ζητοῦσιν ἃ δυνήσονται" the page prints ἃ (QA Q1a; was set ᾧ); full-width Latin lines after "ἀνθρώπου." and full-width "INTERPRETATIO NOVA" section at foot not set

PG 11:361

ἐφαρμόσαι ἑκάστῳ τῶν κατὰ τὴν σκηνὴν λεγομένων· ὅσον μὲν ἐπὶ τῷ πείθεσθαι ὅτι τύπος τινός ἐστιν ἡ σκηνὴ, οὐ διαμαρτάνοντες· ὅσον δὲ ἐπὶ τῷ τῷδέ τινι ἀξίως τῆς Γραφῆς ἐφαρμόζειν τὸν λόγον οὗ ἐστι τύπος ἡ σκηνὴ, ἔσθ' ὅτε ἀποπίπτοντες· καὶ πᾶσαν δὲ διήγησιν νομιζομένην περὶ γάμων ἀπαγγέλλειν ἢ παιδοποιϊῶν, ἢ πολέμων, ἢ ὧν δήποτε ἱστοριῶν ἂν παρὰ τοῖς πολλοῖς λεχθησομένων, ἀποφαίνονται εἶναι τύπους· ἐν δὲ τῷ τίνων, πὴ μὲν διὰ τὴν ἕξιν οὐ πάνυ συγκεκροτημένην, πὴ δὲ διὰ τὴν προπέτειαν, ἔσθ' ὅτε κἂν συγκεκροτημένος τις τυγχάνῃ καὶ εὐπρόοπτος, διὰ τὴν εἰς ὑπερβολὴν χαλεπωτάτην εὕρεσιν τῶν πραγμάτων τοῖς ἀνθρώποις, οὐ πάνυ σαφηνίζεται ὁ περὶ τούτων ἑκάστου λόγος.

to adapt it to each of the things said regarding the tabernacle—so far as being persuaded that the tabernacle is a type of something, not erring; but so far as adapting worthily of Scripture to this or that particular thing the meaning of which the tabernacle is a type, sometimes falling short. And every narrative thought to report concerning marriages, or begettings of children, or wars, or whatever histories might be spoken of among the many, they declare to be types; but as to of what things they are types, partly on account of a habit not very well trained, partly on account of rashness—and sometimes even if someone happens to be well trained and farsighted, on account of the exceedingly most difficult discovery of the matters for men—the account concerning each of these things is not very clearly made plain.

Καὶ τί δεῖ λέγειν περὶ τῶν προφητειῶν, ἃς πάντες ἴσμεν αἰνιγμάτων καὶ σκοτεινῶν πεπληρῶσθαι λόγων: Κἂν ἐπὶ τὰ Εὐαγγέλια δὲ φθάσωμεν, κἀκείνων ὁ ἀκριβὴς νοῦς, ἅτε νοῦς ὢν Χριστοῦ, δεῖται χάριτος τῆς δοθείσης τῷ εἰρηκότι· « Ἡμεῖς δὲ νοῦν Χριστοῦ ἔχομεν, ἵνα εἰδῶμεν τὰ ὑπὸ τοῦ Θεοῦ χαρισθέντα ἡμῖν· ἃ καὶ λαλοῦμεν οὐκ ἐν διδακτοῖς ἀνθρωπίνης σοφίας λόγοις, ἀλλ' ἐν διδακτοῖς Πνεύματος. » Καὶ τὰ ἀποκεκαλυμμένα δὲ τῷ Ἰωάννῃ τίς οὐκ ἂν ἀναγνοὺς καταπλαγείη τὴν ἐπίκρυψιν τῶν ἀποῤῥήτων μυστηρίων καὶ τῷ μὴ νοοῦντι τὰ γεγραμμένα ἐμφαινομένων; Αἱ δὲ τῶν ἀποστόλων Ἐπιστολαὶ τίνι τῶν βασανίζειν ἐπισταμένων λόγους δόξαιεν ἂν εἶναι σαφεῖς καὶ εὐχερῶς νοούμεναι· μυρίων ὅσων κἀκεῖ ὡς δι' ὀπῆς μεγίστων καὶ πλείστων νοημάτων οὐ βραχεῖαν ἀφορμὴν παρεχόντων; Διόπερ τούτων οὕτως

And what need is there to speak concerning the prophecies, which we all know to be filled with riddles and dark sayings? And even if we come to the Gospels, the exact mind of those also, inasmuch as it is the mind of Christ, needs the grace that was given to him who said: "But we have the mind of Christ, that we may know the things graciously given to us by God; which things we also speak, not in words taught by human wisdom, but in those taught by the Spirit." And who, reading the things revealed to John, would not be amazed at the concealment of the ineffable mysteries, which are indicated even to one who does not understand the things written? And the Epistles of the apostles—to whom of those who know how to test words would they seem to be clear and easily understood, since there also ten thousand things, as through an aperture, afford no small occasion for the greatest and most numerous thoughts? Wherefore, since these things are

Editors' notes and page, col. 361

Footnotes

(19) ‹anchor: not visible in the page-foot image› · call in col 361 (Greek only)

Idem, ᾧ δυνήσονται ἐφαρμόσαι ἕκαστον τῶν.

The same [manuscript] reads "ᾧ δυνήσονται ἐφαρμόσαι ἕκαστον τῶν" (to which they will be able to fit each of the).

(printed under page 185)

(20) ‹anchor: not visible in the page-foot image› · call in col 361 (Greek only)

Idem, δεχθησομένων.

The same reads "δεχθησομένων" (of those that will be received).

(printed under page 185)

(21) ‹anchor: τὰ γεγραμμένα ἐμφαινομένων› · call in col 361 (Greek only)

Primus codex Regius, ἐμφαινομένην. Coislinianus, ἐκφαινομένων.

The first Royal manuscript reads "ἐμφαινομένην" (appearing, agreeing with the concealment); the Coislin, "ἐκφαινομένων" (being shown forth).

(printed under page 185)

Footnotes

(98) ‹anchor: in doctrina Spiritus› · scripture reference, call in col 362

I Cor. II, 16, 13.

1 Corinthians 2:16, 13.

(printed under page 185)

(22) ‹anchor: not visible in the page-foot image› · call in col 362

Sic mss. Editi vero, « et quae Deo revelante, a quamplurimis. » Mox mss., « difficilia et occulta sunt, tunc. » Editi, « difficilia et obscura sunt, tamen. » Paulo post mss., « certum est apud omnes stylum propheticum..... aenigmatibus consitum esse. » Editi, « certum est quod omnes cernunt stylum propheticum..... aenigmatibus confertum. » Mox mss., « nunquid non ibi. » In editis deest, « non. »

So the manuscripts. The printed editions read "and which, God revealing, by very many." Next, the manuscripts: "are difficult and hidden, then." The editions: "are difficult and obscure, yet." A little after, the manuscripts: "it is certain among all that the prophetic style ..... is planted with riddles." The editions: "it is certain, as all see, that the prophetic style ..... is crammed with riddles." Next, the manuscripts: "is there not there also." The editions lack "not."

(printed under page 185)

Footnotes

(99) ‹anchor: not visible in the page-foot image› · scripture reference (Interpretatio nova)

Luc. XI, 52.

Luke 11:52.

(printed under page 186)

(1) ‹anchor: qui proposuerint tibi› · scripture reference, call in col 363

Prov. XXII, 20, 21.

Proverbs 22:20–21.

(printed under page 186)

(23) ‹anchor: in anima sua› · call in col 363

In anima sua. Haec desunt in editis, sed habentur in mss. Infra mss., « qui destruentur. »

"In his soul": these words are missing in the printed editions, but are found in the manuscripts. Below, the manuscripts: "who will be destroyed."

(printed under page 186)

Page

running head: 363 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A Epistolae apostolorum, quae; B 11. Verum, ut dicere; C communem istum et; D (footnotes)
old-edition numerals: 168 before 11. Verum
other: facing Latin version, not set; full-width Latin lines after "veritas apud" and full-width "INTERPRETATIO NOVA" section at foot not set

PG 11:364

ἐχόντων, καὶ μυρίων ὅσων σφαλλομένων, οὐκ ἀκίνδυνον ἐν τῷ ἀναγινώσκειν εὐχερῶς ἀποφαίνεσθαι νοεῖν τα δεόμενα τῆς κλειδὸς τῆς γνώσεως, ἥντινα ὁ Σωτήρ φησιν εἶναι παρὰ τοῖς νομικοῖς· καὶ ἀπαγγελλέτωσαν οἱ μὴ βουλόμενοι παρὰ τοῖς πρὸ τῆς ἐπιδημίας τοῦ Χριστοῦ τὴν ἀλήθειαν τυγχάνειν, πῶς ἡ τῆς γνώσεως κλεὶς ὑπὸ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ λέγεται παρ' ἐκείνοις τυγχάνειν τοῖς, ὥς φασιν αὐτοὶ, μὴ ἔχουσι βίβλους περιεχούσας τὰ ἀπόῤῥητα τῆς γνώσεως καὶ παντελῆ μυστήρια· ἔχει γὰρ οὕτως ἡ λέξις· « Οὐαὶ ὑμῖν τοῖς νομικοῖς, ὅτι ἤρατε τὴν κλεῖδα τῆς γνώσεως, αὐτοὶ οὐκ εἰσήλθετε, καὶ τοὺς εἰσερχομένους ἐκωλύσατε. »

so, and ten thousand are erring, it is not without danger in reading lightly to declare that one understands the things that need the key of knowledge, which the Saviour says was with the lawyers; and let those who do not wish the truth to have been with those before the advent of Christ report how the key of knowledge is said by our Lord Jesus Christ to be with those who, as they themselves say, do not have books containing the ineffable things of knowledge and complete mysteries; for the text runs thus: "Woe to you lawyers, because you took away the key of knowledge; you yourselves did not enter, and those who were entering you hindered."

Ἡ τοίνυν φαινομένη ἡμῖν ὁδὸς τοῦ πῶς δεῖ ἐντυγχάνειν ταῖς Γραφαῖς, καὶ τὸν νοῦν αὐτῶν ἐκλαμβάνειν, ἐστὶ τοιαύτη, ἀπ' αὐτῶν τῶν λογίων ἐξιχνευομένη. Παρὰ τῷ Σολομῶντι ἐν ταῖς Παροιμίαις εὑρίσκομεν τοιοῦτό τι προστασσόμενον περὶ τῶν γεγραμμένων θείων δογμάτων· « Καὶ σὺ δὲ ἀπόγραψαι αὐτὰ τρισσῶς ἐν βουλῇ καὶ γνώσει τοῦ ἀποκρίνασθαι λόγους ἀληθείας τοῖς προβαλλομένοις σοι. » Οὐκοῦν τρισσῶς ἀπογράφεσθαι δεῖ εἰς τὴν ἑαυτοῦ ψυχὴν τὰ τῶν ἁγίων γραμμάτων νοήματα· ἵνα ὁ μὲν ἁπλούστερος οἰκοδομῆται ἀπὸ τῆς οἱονεὶ σαρκὸς τῆς Γραφῆς, οὕτως ὀνομαζόντων ἡμῶν τὴν πρόχειρον ἐκδοχήν· ὁ δὲ ἐπὶ ποσὸν ἀναβεβηκὼς, ἀπὸ τῆς ὡσπερεὶ ψυχῆς αὐτῆς· ὁ δὲ τέλειος καὶ ὅμοιος τοῖς παρὰ τῷ Ἀποστόλῳ λεγομένοις· « Σοφίαν δὲ λαλοῦμεν ἐν τοῖς τελείοις, σοφίαν δὲ οὐ τοῦ αἰῶνος τούτου, οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου τῶν καταργουμένων, ἀλλὰ λαλοῦμεν Θεοῦ σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην, ἣν προώρισεν ὁ Θεὸς πρὸ τῶν αἰώνων εἰς δόξαν ἡμῶν, » ἀπὸ τοῦ πνευματικοῦ νόμου

The way, therefore, that appears to us of how one ought to read the Scriptures and extract their meaning is such as this, traced out from the oracles themselves. In Solomon in the Proverbs we find some such command given concerning the divine doctrines that have been written: "And you, record them threefold in counsel and knowledge, so as to answer words of truth to those who propose questions to you." Therefore one ought to record threefold into one's own soul the meanings of the sacred letters: so that the simpler person may be edified from the, as it were, flesh of the Scripture, as we thus name the obvious interpretation; and he who has ascended to a certain extent, from the, as it were, soul of it; and he who is perfect and like those spoken of by the Apostle—"Yet we speak wisdom among the perfect, but a wisdom not of this age, nor of the rulers of this age who are being brought to naught; but we speak God's wisdom in a mystery, the hidden wisdom, which God foreordained before the ages for our glory"—from the spiritual law,

Editors' notes and page, col. 364

Footnotes

(24) ‹anchor: not visible in the page-foot image› · call in col 364 (Greek only)

Sic duo codd. Regii. Tarinus vero : διαγνώσεως.

So two Royal manuscripts. But Tarin: "διαγνώσεως" (of discernment).

(printed under page 186)

(25) ‹anchor: not visible in the page-foot image› · call in col 364 (Greek only)

Sic duo codd. Regii. Tarinus, ἐξ αὐτῶν. Editi, « qui dissolvuntur. » Mox mss., « in gloriam nostram. » Editi, « in gloria nostra. »

So two Royal manuscripts. Tarin, "ἐξ αὐτῶν" (from them). The printed editions [of the Latin] have "who are dissolved." Next, the manuscripts: "unto our glory." The editions: "in our glory." [As printed, the words from "Editi" onward continue note (23) on the Latin, and appear to have been set in the wrong note.]

(printed under page 186)

(26) ‹anchor: αὐτὰ τρισσῶς› · call in col 364 (Greek only)

Primus codex Regius, τριχῶς, et paulo post ἀπογράψασθαι λόγους ἀληθείας.

The first Royal manuscript reads "τριχῶς" (in three ways), and a little after "ἀπογράψασθαι λόγους ἀληθείας" (to write down words of truth).

(printed under page 186)

(27) ‹anchor: τοῦ αἰῶνος τούτου› · call in col 364 (Greek only)

Οὐδὲ τῶν ἀρχόντων τοῦ αἰῶνος τούτου. Haec desiderantur in editione Tarini, sed habentur in codice Coisliniano. Mox primus codex Regius, τὴν καταργουμένην pro τῶν καταργουμένων. Infra idem, σκιὰν περιέχοντος.

"Nor of the rulers of this age": these words are wanting in Tarin's edition, but are found in the Coislin manuscript. Next, the first Royal manuscript has "τὴν καταργουμένην" (which is being brought to nothing, agreeing with wisdom) for "τῶν καταργουμένων" (who are being brought to nothing). Below, the same: "σκιὰν περιέχοντος" (containing a shadow).

(printed under page 186)

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ 364
marginal letters: A τως ἐχόντων, καὶ; B Ἡ τοίνυν φαινομένη; C τῷ Ἀποστόλῳ λεγομένοις·; D (footnotes)
old-edition numerals: (none)
other: begins with fragment "τως"; full-width Latin lines after "ἐκωλύσατε. »" and full-width "INTERPRETATIO NOVA" section at foot not set

PG 11:365

σκιὰν ἔχοντος τῶν μελλόντων ἀγαθῶν. Ὥσπερ γὰρ ὁ ἄνθρωπος συνέστηκεν ἐκ σώματος καὶ ψυχῆς καὶ πνεύματος, τὸν αὐτὸν τρόπον καὶ ἡ οἰκονομηθεῖσα ὑπὸ τοῦ Θεοῦ εἰς ἀνθρώπων σωτηρίαν δοθῆναι Γραφή. Διὰ τοῦτο ἡμεῖς καὶ τὸ ἐν τῷ ὑπό τινων καταφρονουμένῳ βιβλίῳ τῷ Ποιμένι, περὶ τοῦ προστάσσεσθαι τὸν Ἑρμᾶν δύο γράψαι βιβλία, καὶ μετὰ ταῦτα αὐτὸν ἀναγγέλλειν τοῖς πρεσβυτέροις τῆς Ἐκκλησίας ἃ μεμάθηκεν ὑπὸ τοῦ Πνεύματος, οὕτω διηγούμεθα. Ἔστι δὲ ἡ λέξις αὕτη· « Γράψεις δύο βιβλία, καὶ δώσεις ἓν Κλήμεντι, καὶ ἓν Γραπτῇ. Καὶ Γραπτὴ μὲν νουθετήσει τὰς χήρας καὶ τοὺς ὀρφανούς· Κλήμης δὲ πέμψει εἰς τὰς ἔξω πόλεις· σὺ δὲ ἀναγγελεῖς τοῖς πρεσβυτέροις τῆς Ἐκκλησίας. » Γραπτὴ μὲν γὰρ ἡ νουθετοῦσα τὰς χήρας καὶ τοὺς ὀρφανοὺς, αὐτὸ ψιλόν ἐστι τὸ γράμμα νουθετοῦν τοὺς παῖδας τὰς ψυχὰς, καὶ μηδέπω πατέρα Θεὸν ἐπιγράψασθαι δυναμένους, καὶ διὰ τοῦτο ὀρφανοὺς καλουμένους· νουθετοῦν δὲ καὶ τὰς μηκέτι μὲν τῷ παρανόμῳ νυμφίῳ χρωμένας, χηρευούσας δὲ τῷ μηδέπω ἀξίας αὐτὰς τοῦ Νυμφίου γεγονέναι. Κλήμης δὲ ὁ ἤδη τοῦ γράμματος ἐξιστάμενος, εἰς τὰς ἔξω πόλεις λέγεται πέμπειν τὰ λεγόμενα· ὡς εἰ λέγοιμεν τὰς ἔξω τῶν σωματικῶν, καὶ τῶν κάτω νοημάτων τυγχανούσας ψυχάς· οὐκέτι δὲ διὰ γραμμάτων, ἀλλὰ διὰ ζώντων λόγων αὐτὸς ὁ μαθητὴς τοῦ Πνεύματος προστάσσεται ἀναγγέλλειν τοῖς τῆς πάσης τοῦ Θεοῦ Ἐκκλησίας πρεσβυτέροις πεπολιωμένοις ὑπὸ φρονήσεως.

which has a shadow of the good things to come. For just as man consists of body and soul and spirit, in the same way also does the Scripture arranged by God to be given for the salvation of men. On this account we also thus expound what is in the book despised by some, The Shepherd, concerning Hermas being commanded to write two books, and after these things himself to announce to the presbyters of the Church what he has learned from the Spirit. And the text is this: "You shall write two books, and shall give one to Clement, and one to Grapte. And Grapte shall admonish the widows and the orphans; and Clement shall send to the cities outside; and you shall announce to the presbyters of the Church." For Grapte, who admonishes the widows and the orphans, is the bare letter itself, admonishing those who are children in their souls and not yet able to inscribe God as Father, and on this account called orphans; and admonishing also those who no longer consort with the lawless bridegroom, but remain widows because they have not yet become worthy of the Bridegroom. And Clement, who already steps out beyond the letter, is said to send the things spoken into the cities outside, as if we should say the souls that happen to be outside bodily things and lower thoughts; and no longer through letters, but through living words, the disciple of the Spirit himself is commanded to announce to the presbyters of the whole Church of God, grown grey through prudence.

Ἀλλ' ἐπεί εἰσί τινες Γραφαὶ τὸ σωματικὸν οὐδαμῶς ἔχουσαι, ὡς ἐν τοῖς ἑξῆς δείξομεν, ἔστιν ὅπου οἱονεὶ τὴν ψυχὴν καὶ τὸ πνεῦμα τῆς Γραφῆς μόνα χρὴ ζητεῖν. Καὶ τάχα διὰ τοῦτο αἱ ἐπὶ καθαρισμῷ τῶν Ἰουδαίων ὑδρίαι κεῖσθαι λεγόμεναι, ὡς ἐν τῷ κατὰ Ἰωάννην Εὐαγγελίῳ ἀνέγνωμεν, χωροῦσιν ἀνὰ μετρητὰς δύο ἢ τρεῖς· αἰνισσομένου

But since there are certain Scriptures that by no means have the bodily sense, as we shall show in what follows, there are places where one must seek only the, as it were, soul and the spirit of the Scripture. And perhaps on this account the water-jars said to be set for the purification of the Jews, as we have read in the Gospel according to John, hold two or three measures apiece, the word hinting darkly

Editors' notes and page, col. 365

Footnotes

(2) ‹anchor: not visible in the page-foot image› · scripture reference (above the foot)

I Cor. II, 6, 7.

1 Corinthians 2:6–7.

(printed under page 187)

(3) ‹anchor: not visible in the page-foot image› · reference (above the foot)

Lib. i vis. 2, num. 4.

[Hermas, Shepherd,] Book I, Vision 2, number 4.

(printed under page 187)

(28) ‹anchor: ἡ λέξις αὕτη› · call in col 365 (Greek only)

Primus codex Regius, ἔχει δὲ ἡ λέξις.

The first Royal manuscript reads "ἔχει δὲ ἡ λέξις" (and the text runs).

(printed under page 187)

(29) ‹anchor: μὲν νουθετήσει› · call in col 365 (Greek only)

Idem, νομοθετήσει.

The same reads "νομοθετήσει" (will legislate).

(printed under page 187)

(30) ‹anchor: ἡ νουθετοῦσα› · call in col 365 (Greek only)

Idem, νομοθετοῦσα, et paulo post, τὸ γράμμα νομοθετοῦν.

The same reads "νομοθετοῦσα" (legislating, feminine), and a little after, "τὸ γράμμα νομοθετοῦν" (the letter legislating).

(printed under page 187)

(31) ‹anchor: μηδέπω πατέρα› · call in col 365 (Greek only)

Πατέρα. Sic recte omnes codd. mss. Apud Tarinum mendose legitur παρά.

"Πατέρα" (father): so, rightly, all the manuscripts. In Tarin it is misread "παρά" (beside).

(printed under page 187)

(32) ‹anchor: τοῦ γράμματος ἐξιστάμενος› · call in col 365 (Greek only)

Primus codex Regius, ὁ ἔξω τοῦ γράμματος.

The first Royal manuscript reads "ὁ ἔξω τοῦ γράμματος" (he who is outside the letter).

(printed under page 187)

(33) ‹anchor: ἐν τοῖς ἑξῆς› · call in col 365 (Greek only)

Primus codex Regius : ἐφεξῆς.

The first Royal manuscript: "ἐφεξῆς" (in what follows).

(printed under page 187)

(34) ‹anchor: δύο ἢ τρεῖς› · call in col 365 (Greek only)

Idem : δύο ἢ τρεῖς. Tarinus, δύο καὶ τρεῖς.

The same: "δύο ἢ τρεῖς" (two or three). Tarin, "δύο καὶ τρεῖς" (two and three).

(printed under page 187)

Footnotes

(35) ‹anchor: not visible in the page-foot image› · call in col 366

Sic mss. Editi vero, « Hermes. » Infra mss, « orphanos jubetur et viduas commonere. » Editi, « orphanos et viduas videtur commonere. »

So the manuscripts. The printed editions read "Hermes." Below, the manuscripts: "is commanded to admonish the orphans and widows." The editions: "seems to admonish the orphans and widows."

(printed under page 187)

(36) ‹anchor: sensum capacem› · call in col 366 (full-width line)

Capacem. Sic mss. Editi vero, « pro capacitate. » Paulo post mss., « id est consequentia historialis, » etc. Editi, « id est convenientia historialis, » etc.

"Capacem" (capable): so the manuscripts. The printed editions read "according to capacity." A little after, the manuscripts: "that is, the historical sequence," etc. The editions: "that is, the historical fittingness," etc.

(printed under page 187)

Footnotes

(4) ‹anchor: not visible in the page-foot image› · scripture reference (above the foot)

Joan. II.

John 2.

(printed under page 188)

(5) ‹anchor: not visible in the page-foot image› · scripture reference (above the foot)

Rom. II.

Romans 2.

(printed under page 188)

(6) ‹anchor: bovem triturantem› · scripture reference, call in col 367

I Cor. IX, 9.

1 Corinthians 9:9.

(printed under page 188)

(7) ‹anchor: saeculi cognovit› · scripture reference, call in col 367

I Cor. II, 7.

1 Corinthians 2:7.

(printed under page 188)

(8) ‹anchor: saeculorum devenerunt› · scripture reference, call in col 367

I Cor. X, 11.

1 Corinthians 10:11.

(printed under page 188)

(37) ‹anchor: not visible in the page-foot image› · call in col 367

Ita mss. Editi vero : « convenienter. »

So the manuscripts. The printed editions read "convenienter" (fittingly).

(printed under page 188)

Page

running head: 367 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A pro purificatione Judaeorum; B riali intellectu, testimonio; C et umbrae deserviunt; D simus advertere quorum
old-edition numerals: 170 before historiali
other: facing Latin version, not set; full-width Latin lines after "bovem triturantem." and full-width "INTERPRETATIO NOVA" section at foot not set

PG 11:368

τοῦ λόγου περὶ τῶν παρὰ τῷ Ἀποστόλῳ ἐν κρυπτῷ Ἰουδαίων, ὡς ἄρα οὗτοι καθαρίζονται διὰ τοῦ λόγου τῶν Γραφῶν, ὅπου μὲν δύο μετρητὰς, τὸν, ἵν' οὕτως εἴπω, ψυχικὸν καὶ τὸν πνευματικὸν λόγον χωρούντων· ὅπου δὲ τρεῖς, ἐπεί τινες ἔχουσι πρὸς τοῖς προειρημένοις καὶ τὸ σωματικὸν οἰκοδομῆσαι δυνάμενον. Ἓξ δὲ ὑδρίαι εὐλόγως εἰσὶ τοῖς ἐν τῷ κόσμῳ καθαριζομένοις, γενομένῳ ἐν ἓξ ἡμέραις ἀριθμῷ τελείῳ. Ἀπὸ μὲν οὖν τῆς πρώτης ἐκδοχῆς καὶ κατὰ τοῦτο ὠφελούσης, ὅτι ἔστιν ὄνασθαι, μαρτυρεῖ τὰ πλήθη τῶν γνησίως καὶ ἁπλούστερον πεπιστευκότων· τῆς δὲ ὡς ἂν εἰς ψυχὴν ἀναγομένης διηγήσεως, παράδειγμα τὸ παρὰ τῷ Παύλῳ ἐν τῇ πρώτῃ πρὸς Κορινθίους κείμενον. « Γέγραπται γὰρ, φησὶν, Οὐ φιμώσεις βοῦν ἀλοῶντα. » Ἔπειτα διηγούμενος τοῦτον τὸν νόμον, ἐπιφέρει· « Μὴ τῶν βοῶν μέλει τῷ Θεῷ; Ἢ δι' ἡμᾶς πάντως λέγει; Δι' ἡμᾶς γὰρ ἐγράφη, ὅτι ὀφείλει ἐπ' ἐλπίδι ὁ ἀροτριῶν ἀροτριᾷν, καὶ ὁ ἀλοῶν ἐπ' ἐλπίδι τοῦ μετέχειν. » Καὶ πλεῖσται δὲ περιφερόμεναι τοῖς πλήθεσιν ἁρμόζουσαι ἑρμηνεῖαι καὶ οἰκοδομοῦσαι τοὺς ὑψηλοτέρων ἀκούειν μὴ δυναμένους, τὸν αὐτόν πως ἔχουσι χαρακτῆρα.

concerning those who in the Apostle are Jews in secret, how that these are purified through the word of the Scriptures, sometimes holding two measures—the, so to speak, soulish and the spiritual meaning—and sometimes three, since some have, in addition to the aforesaid, also the bodily sense which is able to edify. And reasonably there are six water-jars for those who are purified in the world, which came into being in six days, a perfect number. That from the first interpretation, then, which is profitable even in this respect, it is possible to derive benefit, the multitudes of those who have genuinely and more simply believed bear witness; and of the exposition that is, as it were, referred to the soul, an example is that which stands in Paul in the first Epistle to the Corinthians. "For it is written," he says, "You shall not muzzle an ox while it is treading out the grain." Then, expounding this law, he adds: "Is it for the oxen that God cares? Or does He say it altogether for our sakes? For it was written for our sakes, because he who ploughs ought to plough in hope, and he who treads out the grain, in hope of partaking." And very many interpretations in circulation that are suited to the multitudes and edify those who are not able to hear higher things have somehow the same character.

Πνευματικὴ δὲ διήγησις τῷ δυναμένῳ ἀποδεῖξαι ποίων ἐπουρανίων ὑποδείγματι καὶ σκιᾷ οἱ κατὰ σάρκα Ἰουδαῖοι ἐλάτρευον· καὶ τίνων μελλόντων ἀγαθῶν ὁ νόμος ἔχει σκιάν. Καὶ ἁπαξαπλῶς ἐπὶ πάντων κατὰ τὴν ἀποστολικὴν ἐπαγγελίαν ζητητέον σοφίαν ἐν μυστηρίῳ τὴν ἀποκεκρυμμένην, « ἣν προώρισεν ὁ Θεὸς πρὸ τῶν αἰώνων εἰς δόξαν τῶν δικαίων· ἣν οὐδεὶς τῶν ἀρχόντων τοῦ αἰῶνος τούτου ἔγνωκε. » Φησὶ δέ που ὁ αὐτὸς Ἀπόστολος χρησάμενός τισι ῥητοῖς ἀπὸ τῆς Ἐξόδου καὶ τῶν Ἀριθμῶν, ὅτι « ταῦτα τυπικῶς συνέβαινεν ἐκείνοις· ἐγράφη δὲ δι' ἡμᾶς εἰς οὓς τὰ τέλη τῶν αἰώνων κατήντηκε. » Καὶ ἀφορμὰς δίδωσι τοῦ τίνων ἐκεῖνα τύποι ἐτύγχανον, λέγων· « Ἔπινον γὰρ ἐκ πνευματικῆς ἀκολουθούσης πέτρας, ἡ δὲ πέτρα ἦν ὁ

And a spiritual exposition belongs to one who is able to demonstrate what heavenly things they were whose copy and shadow the Jews according to the flesh served, and of what good things to come the law has a shadow. And generally, in all things, according to the apostolic promise, one must seek the wisdom hidden away in a mystery, "which God foreordained before the ages for the glory of the righteous, which none of the rulers of this age has known." And somewhere the same Apostle says, having used certain sayings from Exodus and Numbers, that "these things happened to them typically, and they were written for our sakes, upon whom the ends of the ages have come." And he gives occasions for understanding of what things those happened to be types, saying: "For they drank from a spiritual rock that followed them, and the rock was

Editors' notes and page, col. 368

Footnotes

(38) ‹anchor: προειρημένοις› · call in col 368 (Greek only)

Idem, εἰρημένοις.

The same [manuscript] reads "εἰρημένοις" (to the things said).

(printed under page 188)

(39) ‹anchor: γενομένῳ› · call in col 368 (Greek only)

Idem : γεγενημένῳ.

The same: "γεγενημένῳ" (having come to be).

(printed under page 188)

(40) ‹anchor: ἀναγομένης› · call in col 368 (Greek only)

Ita duo codices Regii. Tarinus, ἀγομένης.

So two Royal manuscripts. Tarin, "ἀγομένης" (being led).

(printed under page 188)

(41) ‹anchor: τοῦτον τὸν νόμον› · call in col 368 (Greek only)

Primus cod. Reg., νόμον. Tarinus, τόπον.

The first Royal manuscript reads "νόμον" (law). Tarin, "τόπον" (place).

(printed under page 188)

(42) ‹anchor: ἀπὸ τῆς Ἐξόδου› · call in col 368 (Greek only)

Sic mss. Tarinus, ὑπὸ τῆς Ἐξόδου.

So the manuscripts. Tarin, "ὑπὸ τῆς Ἐξόδου" (by Exodus).

(printed under page 188)

(43) ‹anchor: ἀκολουθούσης πέτρας› · call in col 368 (Greek only)

Sic mss. Tarinus, Ἔπινον ἐξ ἀκολουθούσης πέτρας.

So the manuscripts. Tarin, "Ἔπινον ἐξ ἀκολουθούσης πέτρας" (they drank from a following rock).

(printed under page 188)

Page

running head: GENIS ΠΕΡΙ ΑΡΧΩΝ 368
marginal letters: A τοῦ λόγου περὶ; B γούμενος τοῦτον τὸν; C σάρκα Ἰουδαῖοι ἐλάτρευον·; D κῆς ἀκολουθούσης πέτρας
old-edition numerals: (none)
other: full-width Latin lines after "ἔχουσι χαρακτῆρα." and full-width "INTERPRETATIO NOVA" section at foot not set

PG 11:369

Χριστός. » Καὶ τὰ περὶ τῆς σκηνῆς δὲ ἐν ἑτέρᾳ Ἐπιστολῇ ὑπογράφων, ἐχρήσατο τῷ· « Ποιήσεις πάντα κατὰ τὸν τύπον τὸν δειχθέντα σοι ἐν τῷ ὄρει. » Ἀλλὰ μὴν καὶ ἐν τῇ πρὸς Γαλάτας Ἐπιστολῇ, οἱονεὶ ὀνειδίζων τοῖς ἀναγινώσκειν νομίζουσι τὸν νόμον καὶ μὴ συνιεῖσιν αὐτὸν, μὴ συνιέναι κρίνων ἐκείνους, ὅσοι μὴ ἀλληγορίας ἐν τοῖς γεγραμμένοις εἶναι νομίζουσι· « Λέγετέ μοι, φησὶν, οἱ ὑπὸ νόμον θέλοντες εἶναι, τὸν νόμον οὐκ ἀκούετε; Γέγραπται γὰρ ὅτι Ἀβραὰμ δύο υἱοὺς ἔσχεν· ἕνα ἐκ τῆς παιδίσκης, καὶ ἕνα ἐκ τῆς ἐλευθέρας. Ἀλλ' ὁ μὲν ἐκ τῆς παιδίσκης κατὰ σάρκα γεγέννηται· ὁ δὲ ἐκ τῆς ἐλευθέρας, διὰ τῆς ἐπαγγελίας· ἅτινά ἐστιν ἀλληγορούμενα. Αὗται γάρ εἰσιν αἱ δύο διαθῆκαι· » καὶ τὰ ἑξῆς. Παρατηρητέον γὰρ ἕκαστον τῶν εἰρημένων ὑπ' αὐτοῦ, ὅτι φησὶν, « οἱ ὑπὸ νόμον θέλοντες εἶναι, » οὐχ οἱ ὑπὸ τὸν νόμον ὄντες· καὶ, « τὸν νόμον οὐκ ἀκούετε; » τοῦ ἀκούειν ἐν τῷ νοεῖν καὶ γινώσκειν κρινομένου. Καὶ ἐν τῇ πρὸς Κολοσσαεῖς δὲ Ἐπιστολῇ, διὰ βραχέων τὸ βούλημα τῆς πάσης ἐπιτεμνόμενος νομοθεσίας φησί· « Μὴ οὖν τις ὑμᾶς κρινέτω ἐν βρώσει ἢ ἐν πόσει, ἢ ἐν μέρει ἑορτῆς, ἢ νουμηνίας, ἢ Σαββάτων, ἅ ἐστι σκιὰ τῶν μελλόντων. » Ἔτι δὲ καὶ ἐν τῇ πρὸς Ἑβραίους περὶ τῶν ἐκ περιτομῆς διαλεγόμενος, γράφει· « Οἵτινες ὑποδείγμασι καὶ σκιᾷ λατρεύουσι τῶν ἐπουρανίων. » Ἀλλ' εἰκὸς διὰ ταῦτα περὶ μὲν τῶν πέντε Μωσέως ἐπιγεγραμμένων βιβλίων, μὴ ἂν διστάξαι τοὺς τὸν Ἀπόστολον ἅπαξ ὡς θεῖον ἄνδρα προσιεμένους· περὶ δὲ τῆς λοιπῆς ἱστορίας βούλεσθε μανθάνειν, εἰ κἀκείνη τυπικῶς συνέβαινε; Παρατηρητέον ἐκ τῆς πρὸς Ῥωμαίους, τό· « Κατέλιπον ἐμαυτῷ ἑπτακισχιλίους ἄνδρας οἵτινες οὐκ ἔκαμψαν γόνυ τῇ Βαάλ, » κείμενον ἐν τῇ τρίτῃ τῶν Βασιλειῶν, ὅτι ὁ

Christ." And sketching out the things concerning the tabernacle in another Epistle, he used the saying: "You shall make all things according to the pattern that was shown to you in the mountain." Moreover, in the Epistle to the Galatians also, as it were reproaching those who think that they read the law and do not understand it, judging those not to understand who do not think that there are allegories in the things written, he says: "Tell me, you who wish to be under the law, do you not hear the law? For it is written that Abraham had two sons, one by the handmaid, and one by the free woman. But the one by the handmaid has been born according to the flesh, and the one by the free woman through the promise; which things are spoken allegorically. For these are the two covenants," and what follows. For one must observe each of the things said by him, because he says, "you who wish to be under the law," not those who are under the law; and, "do you not hear the law?"—hearing being judged to consist in understanding and knowing. And in the Epistle to the Colossians also, briefly summarizing the intent of the whole legislation, he says: "Let no one therefore judge you in food or in drink, or in respect of a feast, or a new moon, or Sabbaths, which are a shadow of the things to come." And further, in the Epistle to the Hebrews also, discoursing concerning those from the circumcision, he writes: "Who serve copies and a shadow of the heavenly things." But while it is likely on account of these things that concerning the five books entitled those of Moses, those who once accept the Apostle as a divine man would not doubt, yet concerning the rest of the history do you wish to learn whether that also happened typically? One must observe from the Epistle to the Romans that the saying, "I have left for Myself seven thousand men who have not bowed the knee to Baal," which stands in the third Book of Kingdoms,

Editors' notes and page, col. 369

Footnotes

(9) ‹anchor: not visible in the page-foot image› · scripture reference (above the foot)

I Cor. X, 4.

1 Corinthians 10:4.

(printed under page 189)

(10) ‹anchor: not visible in the page-foot image› · scripture reference (above the foot)

Exod. XXV, 40 ; Hebr. VIII, 5.

Exodus 25:40; Hebrews 8:5.

(printed under page 189)

(11) ‹anchor: not visible in the page-foot image› · scripture reference (above the foot)

Galat. IV, 21, seqq.

Galatians 4:21 and following.

(printed under page 189)

(44) ‹anchor: αἱ δύο διαθῆκαι› · call in col 369 (Greek only)

Apud Tarinum desunt, αἱ δύο, quae habentur in mss.

In Tarin the words "αἱ δύο" (the two) are missing; they are found in the manuscripts.

(printed under page 189)

(45) ‹anchor: τις ὑμᾶς› · call in col 369 (Greek only)

Tarinus, ἡμᾶς, et praeterea omisit ἐν βρώσει.

Tarin reads "ἡμᾶς" (us), and besides omitted "ἐν βρώσει" (in food).

(printed under page 189)

(46) ‹anchor: οἵτινες ὑποδείγμασι› · call in col 369 (Greek only)

Primus codex Reg., ὑποδείγματι.

The first Royal manuscript reads "ὑποδείγματι" (in a copy, singular).

(printed under page 189)

(47) ‹anchor: περὶ δὲ τῆς λοιπῆς› · call in col 369 (Greek only)

Sic mss. Tarinus vero, περὶ τῆς λοιπῆς.

So the manuscripts. But Tarin reads "περὶ τῆς λοιπῆς" (about the rest, without "δέ").

(printed under page 189)

Footnotes

(12) ‹anchor: umbra futurorum› · scripture reference, call in col 370

Coloss. II, 16.

Colossians 2:16.

(printed under page 189)

(13) ‹anchor: umbrae deserviunt coelestium› · scripture reference, call in col 370

Hebr. VIII, 5.

Hebrews 8:5.

(printed under page 189)

(48) ‹anchor: scripta sunt, ignorant› · call in col 370

Sic mss. Editi vero, « quosdam qui videbantur sibi legere legem et non intelligere, pro eo quod allegoriam esse in his quae scripta sunt, ignorabant. »

So the manuscripts. The printed editions read "certain men who seemed to themselves to read the law and not to understand it, because they did not know that there was allegory in what is written."

(printed under page 189)

(49) ‹anchor: Qui sub lege estis› · call in col 370

Qui sub lege estis. Haec desunt in editis, sed habentur in mss.

"You who are under the law": these words are missing in the printed editions, but are found in the manuscripts.

(printed under page 189)

(50) ‹anchor: non videbitur› · call in col 370

Sic recte mss. Male vero editi, « per quinque libros Moysi hoc non videbitur. »

So, rightly, the manuscripts. The printed editions wrongly read "through the five books of Moses this will not be seen."

(printed under page 189)

Footnotes

(14) ‹anchor: not visible in the page-foot image (Interpretatio nova)› · scripture reference (above the foot)

Rom. XI, 4.

Romans 11:4.

(printed under page 190)

(51) ‹anchor: prospicientem contextum› · call in col 371

Sic optime mss. Male editi « aliorum prospiciens contectum. »

So, excellently, the manuscripts. The printed editions wrongly read "looking forward to a covering of other things."

(printed under page 190)

Page

running head: 371 ORIGENIS ΠΕΡΙ ΑΡΧ
marginal letters: A in Epistola ad; B mines autem nunc; C factum sit, et; D (footnotes)
old-edition numerals: 172 after adumbrabimus
other: facing Latin version, not set; full-width Latin lines after "ante Baal. »" and full-width "INTERPRETATIO NOVA" section at foot not set

PG 11:372

Παῦλος εἴληφεν ἀντὶ τῶν κατ' ἐκλογὴν Ἰσραηλιτῶν, τῷ μὴ μόνον τὰ ἔθνη ὠφελεῖσθαι ἀπὸ τῆς Χριστοῦ ἐπιδημίας, ἀλλὰ καί τινας τῶν ἀπὸ τοῦ θείου γένους.

Paul has taken as standing for the Israelites according to election, in that not only the nations are benefited from the advent of Christ, but also some of those from the divine race.

Τούτων οὕτως ἐχόντων τοὺς φαινομένους ἡμῖν χαρακτῆρας τῆς νοήσεως τῶν Γραφῶν ὑποτυπωτέον. Καὶ πρῶτόν γε τοῦτο ὑποδεικτέον ὅτι ὁ σκοπὸς τῷ φωτίζοντι Πνεύματι προνοίᾳ Θεοῦ, διὰ τοῦ ἐν ἀρχῇ πρὸς τὸν Θεὸν Λόγου, τοὺς διακόνους τῆς ἀληθείας προφήτας καὶ ἀποστόλους, ἦν προηγουμένως μὲν ὁ περὶ τῶν ἀποῤῥήτων μυστηρίων τῶν κατὰ τοὺς ἀνθρώπους πραγμάτων. Ἀνθρώπους δὲ νῦν λέγω, τὰς χρωμένας ψυχὰς σώμασιν· ἵν' ὁ δυνάμενος διδαχθῆναι, ἐρευνήσας, καὶ τοῖς βάθεσι τοῦ νοῦ διὰ τῶν λέξεων ἑαυτὸν ἐπιδοὺς, κοινωνὸς τῶν ὅλων τῆς βουλῆς αὐτοῦ γένηται δογμάτων· εἰς δὲ τὰ περὶ τῶν ψυχῶν, οὐκ ἄλλως δυναμένων τῆς τελειότητος τυχεῖν, χωρὶς τῆς πλουσίας καὶ σοφῆς περὶ Θεοῦ ἀληθείας, τὰ περὶ Θεοῦ ἀναγκαίως ὡς προηγούμενα τέτακται, καὶ τοῦ Μονογενοῦς αὐτοῦ· ποίας ἐστὶ φύσεως, καὶ τίνα τρόπον Υἱὸς τυγχάνει Θεοῦ· καὶ τίνες αἱ αἰτίαι τοῦ μέχρι σαρκὸς ἀνθρωπίνης αὐτὸν καταβεβηκέναι, καὶ πάντη ἄνθρωπον ἀνειληφέναι· τίς τε καὶ ἡ τούτου ἐνέργεια· καὶ εἰς τίνας, καὶ πότε γινομένη. Ἀναγκαίως δὲ ὡς περὶ συγγενῶν καὶ τῶν ἄλλων λογικῶν θειοτέρων τε καὶ ἐκπεπτωκότων τῆς μακαριότητος, καὶ τῶν αἰτίων τῆς τούτων ἐκπτώσεως, ἐχρῆν εἰς τοὺς λόγους ἀνειλῆφθαι τῆς θείας διδασκαλίας· καὶ περὶ τῆς διαφορᾶς τῶν ψυχῶν· καὶ πόθεν αἱ διαφοραὶ αὗται ἐληλύθασι· τίς τε ὁ κόσμος καὶ διὰ τί ὑπέστη. Ἔτι δὲ πόθεν ἡ κακία τοσαύτη καὶ τηλικαύτη ἐστὶν ἐπὶ γῆς, καὶ εἰ μὴ μόνον ἐπὶ γῆς, ἀλλὰ καὶ ἀλλαχοῦ, ἀναγκαῖον ἡμᾶς μαθεῖν.

Since these things are so, one must sketch out the characters that appear to us of the understanding of the Scriptures. And first of all this must be pointed out: that the aim of the Spirit Who by the providence of God, through the Word Who was in the beginning with God, illuminates the ministers of the truth, the prophets and apostles, was primarily that concerning the ineffable mysteries of the matters relating to men—and by men I now mean the souls that use bodies—so that he who is able to be taught, having searched out and given himself over through the expressions to the depths of the meaning, may become a partaker of all the doctrines of His counsel. And among the things concerning souls, since they cannot otherwise attain perfection apart from the rich and wise truth concerning God, the things concerning God are necessarily set in the first place, and concerning His Only-begotten: of what nature He is, and in what way He happens to be Son of God, and what are the causes of His having descended even unto human flesh and having altogether assumed man; and what also is His operation, and towards whom, and when taking place. And necessarily also, as concerning kindred beings, the things concerning the other rational beings, both the more divine and those that have fallen from blessedness, and the causes of the fall of these, had to be taken up into the words of the divine teaching; and concerning the difference of souls, and whence these differences have come; and what the world is, and why it came into existence. And further, whence so great and such wickedness is upon earth, and whether it is not only upon earth, but also elsewhere, it is necessary for us to learn.

Editors' notes and page, col. 372

Footnotes

(52) ‹anchor: not visible in the page-foot image› · call in col 372 (Greek only)

Sic mss. Tarinus autem, ὑπό.

So the manuscripts. But Tarin has "ὑπό" (by).

(printed under page 190)

(53) ‹anchor: σαρκὸς ἀνθρωπίνης› · call in col 372 (Greek only)

Primus codex Reg., ἀνθρωπίνως.

The first Royal manuscript reads "ἀνθρωπίνως" (in human fashion).

(printed under page 190)

(54) ‹anchor: τούτου ἐνέργεια› · call in col 372 (Greek only)

Idem, ἡ τούτου ἐνέργεια, Tarinus, ἡ τούτων ἐνέργεια. Primus codex Regius habet paulo post, ναγκαῖον δέ.

The same [manuscript] reads "ἡ τούτου ἐνέργεια" (his working); Tarin, "ἡ τούτων ἐνέργεια" (their working). A little after, the first Royal manuscript has "[ἀ]ναγκαῖον δέ" (and [it is] necessary; printed without its initial letter).

(printed under page 190)

(55) ‹anchor: καὶ τῶν αἰτίων› · call in col 372 (Greek only)

Idem, καὶ τὴν αἰτίαν.

The same reads "καὶ τὴν αἰτίαν" (and the cause).

(printed under page 190)

Page

running head: ENIS ΠΕΡΙ ΑΡΧΩΝ 372
marginal letters: A Παῦλος εἴληφεν ἀντὶ; B ξεων ἑαυτὸν ἐπιδοὺς; C γῆς, ἀλλὰ καὶ; D (footnotes)
old-edition numerals: (none)
other: full-width Latin lines after "γένους." and full-width "INTERPRETATIO NOVA" section at foot not set

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Τούτων δὴ καὶ τῶν παραπλησίων προκειμένων τῷ φωτίζοντι Πνεύματι τὰς τῶν ἁγίων ὑπηρετῶν τῆς ἀληθείας ψυχὰς, δεύτερος ἦν σκοπὸς, διὰ τοὺς μὴ δυναμένους τὸν κάματον ἐνεγκεῖν ὑπὲρ τοῦ τὰ τηλικαῦτα εὑρεῖν, τὸ κρύψαι τὸν περὶ τῶν προειρημένων λόγον ἐν λέξεσιν ἐμφαινούσαις διήγησιν περιέχουσαν ἀπαγγελίαν τὴν περὶ τῶν αἰσθητῶν δημιουργημάτων, καὶ ἀνθρώπου κτίσεως καὶ τῶν ἐκ τῶν πρώτων κατὰ διαδοχὴν μέχρι πολλῶν γεγενημένων· καὶ ἄλλαις ἱστορίαις ἀπαγγελλοῦσαις δικαίων πράξεις, καὶ τῶν αὐτῶν τούτων ποτὲ γενόμενα ἁμαρτήματα ὡς ἀνθρώπων, καὶ ἀνόμων, καὶ ἀσεβῶν πονηρίας, καὶ ἀκολασίας, καὶ πλεονεξίας. Παραδοξότατα δὲ, διὰ ἱστορίας τῆς περὶ πολέμων, καὶ νενικηκότων καὶ νενικημένων, τινὰ τῶν ἀποῤῥήτων τοῖς ταῦτα βασανίζειν δυναμένοις σαφηνίζεται. Καὶ ἔτι θαυμασιώτερον, διὰ γραπτῆς νομοθεσίας οἱ τῆς ἀληθείας νόμοι προφητεύονται· μετὰ ἀληθῶς πρεπούσης Θεοῦ σοφίᾳ δυνάμεως πάντων τούτων εἱρμῷ ἀναγεγραμμένων. Προέκειτο γὰρ καὶ τὸ ἔνδυμα τῶν πνευματικῶν, λέγω δὲ τὸ σωματικὸν τῶν Γραφῶν, ἐν πολλοῖς ποιῆσαι οὐκ ἀνωφελὲς, δυνάμενόν τε τοὺς πολλοὺς, ὡς χωροῦσι; βελτιοῦν.

While these and similar things were set before the Spirit Who illuminates the souls of the holy servants of the truth, there was a second aim, on account of those who are not able to bear the toil for the sake of finding such great things: to hide the account concerning the aforesaid things in expressions exhibiting a narrative that contains a report concerning the sensible creations, and the creation of man, and those who came into being from the first men in succession down to many; and in other histories reporting the deeds of righteous men, and the sins at times committed by these very same persons as men, and the wickednesses, and licentiousnesses, and covetousnesses of lawless and ungodly men. And most paradoxically, through the history concerning wars, and victors and vanquished, certain of the ineffable things are made plain to those who are able to test these things. And still more wonderfully, through a written legislation the laws of the truth are prophesied—all these things having been recorded in a connected series with a power truly befitting the wisdom of God. For it was intended to make even the garment of the spiritual things—I mean the bodily sense of the Scriptures—not unprofitable in many cases, and able to improve the many, according as they have capacity.

Ἀλλ' ἐπεὶ εἴπερ δι' ὅλων σαφῶς τὸ τῆς νομοθεσίας χρήσιμον αὐτόθεν ἐφαίνετο, καὶ τὸ τῆς ἱστορίας ἀκόλουθον καὶ γλαφυρὸν, ἠπιστήσαμεν ἂν ἄλλο τι παρὰ τὸ πρόχειρον νοεῖσθαι δύνασθαι ἐν ταῖς Γραφαῖς, ᾠκονόμησέ τινα οἱονεί σκάνδαλα καὶ προσκόμματα καὶ ἀδύνατα διὰ μέσου ἐγκαταταχθῆναι τῷ νόμῳ καὶ τῇ ἱστορίᾳ ὁ τοῦ Θεοῦ Λόγος· ἵνα μὴ πάντη ὑπὸ τῆς λέξεως ἑλκόμενοι τὸ ἀγωγὸν ἄκρατον ἐχούσης, ἤτοι ὡς μηδὲν ἄξιον Θεοῦ μανθάνοντες, τέλεον ἀποστῶμεν τῶν δογμάτων, ἢ μὴ κινούμενοι ἀπὸ τοῦ γράμματος, μηδὲν θειότερον μάθωμεν. Χρὴ δὲ καὶ τοῦτο εἰδέναι, ὅτι τοῦ προηγουμένου

But since, if throughout the whole the usefulness of the legislation had clearly appeared straightway, and the sequence and elegance of the history, we would have disbelieved that anything else beside the obvious meaning could be understood in the Scriptures, the Word of God arranged for certain, as it were, stumbling-blocks and offences and impossibilities to be inserted midway in the law and the history; so that we may not, being altogether drawn away by the expression which has an unmixed attractiveness, either altogether depart from the doctrines as learning nothing worthy of God, or, not being moved away from the letter, learn nothing more divine. And one must know this also: that since the primary

Editors' notes and page, col. 373

Footnotes

(56) ‹anchor: not visible in the page-foot image› · call in col 373 (Greek only)

Tarinus, σοφίας, male.

Tarin reads "σοφίας" (of wisdom), wrongly.

(printed under page 191)

(57) ‹anchor: Ἀλλ' ἐπεὶ› · call in col 373 (Greek only)

Ἐπεί. Deest apud Tarinum, sed habetur in mss. Caeterum de vario quo accipi debet Scriptura sensu quid senserit Origenes disseritur Origenianorum libro ii, quaestione decima tertia.

"Ἐπεί" (since): missing in Tarin, but found in the manuscripts. As for Origen's view of the various senses in which Scripture is to be taken, it is discussed in the Origeniana, Book II, question thirteen.

(printed under page 191)

(58) ‹anchor: τινα οἱονεὶ› · call in col 373 (Greek only)

Οἱονεί. Omisit Tarinus, sed restituit primus codex Regius.

"Οἱονεί" (as it were): Tarin omitted it, but the first Royal manuscript restored it.

(printed under page 191)

(59) ‹anchor: ἵνα μὴ πάντη› · call in col 373 (Greek only)

Tarinus, πάντες, sed primus cod. Reg., πάντη.

Tarin reads "πάντες" (all), but the first Royal manuscript has "πάντη" (wholly).

(printed under page 191)

Footnotes

(60) ‹anchor: not visible in the page-foot image› · call in col 374

Sic recte mss. Male vero editi, « mysterio. »

So, rightly, the manuscripts. The printed editions wrongly read "mysterio" (by a mystery).

(printed under page 191)

(61) ‹anchor: texta sunt› · call in col 374 (full-width line)

Editi, « tecta sunt, » sed mss., « texta sunt. » Ibidem mss., « Scripturae sanctae corpus. » In editis deest, « sanctae. » Mox mss., « aedificari et proficere qui aliter non possent. » Male editi, « aedificare et proficere qui litteraliter non possent. »

The printed editions read "tecta sunt" (are covered), but the manuscripts "texta sunt" (are woven). In the same place the manuscripts: "the body of holy Scripture." The editions lack "holy." Next, the manuscripts: "be built up and advance, who otherwise could not." The editions wrongly read "build up and advance, who could not literally."

(printed under page 191)

Footnotes

(62) ‹anchor: not visible in the page-foot image› · call in col 375

Sic mss. Editi, « extrusos nos ac exclusos. » Infra mss., « vel in his quae geri debent. » Editi, « de his quae geri debent. » Mox mss., « sicubi quidem invenit ea. » Merlinus, « sicubi quidam invenerunt ea. » Genebrardus, « sicubi quidem convenerunt ea. »

So the manuscripts. The printed editions read "us thrust out and shut out." Below, the manuscripts: "or in those things which ought to be done." The editions: "about those things which ought to be done." Next, the manuscripts: "wherever indeed he found them." Merlin: "wherever certain men found them." Génébrard: "wherever indeed they agreed."

(printed under page 192)

(63) ‹anchor: not visible in the page-foot image› · call in col 375

Aptari posse intelligentiae spiritali, ordinis utriusque textum. Haec desunt in editis, sed habentur in mss.

"Could be fitted to the spiritual understanding, the texture of each order": these words are missing in the printed editions, but are found in the manuscripts.

(printed under page 192)

(64) ‹anchor: suae arte contexuit› · call in col 375

Ita mss. Editi vero, « sapientia sive arte contexuit, unde etiam non parva. »

So the manuscripts. The printed editions read "wove together with wisdom or art; whence also not a few."

(printed under page 192)

(68) ‹anchor: altius repetitae› · call in col 375 (full-width line)

Sic mss. Genebrardus, « repetendam. » Merlinus, « repetere. » Mox mss., « ad adventum Christi scripta sunt. » In editis deest vox, « scripta. »

So the manuscripts. Génébrard: "to be sought again." Merlin: "to seek again." Next, the manuscripts: "were written up to the coming of Christ." The editions lack the word "written."

(printed under page 192)

Page

running head: 375 ORIGENIS ΠΕΡΙ Α
marginal letters: A iter ac transitum; B hoc facit, quod; C interpolatus vel intercisus; D (footnotes)
old-edition numerals: 174 after celsioris
other: facing Latin version, not set; full-width Latin lines after "legislatione frequentari" and full-width "INTERPRETATIO NOVA" section at foot not set

PG 11:376

σκοποῦ τυγχάνοντος τὸν ἐν τοῖς πνευματικοῖς εἱρμὸν ἀπαγγεῖλαι γεγενημένοις καὶ πρακτέοις· ὅπου μὲν εὗρε γενόμενα κατὰ τὴν ἱστορίαν ὁ Λόγος ἐφαρμόσαι δυνάμενα τοῖς μυστικοῖς τούτοις, ἐχρήσατο ἀποκρύπτων ἀπὸ τῶν πολλῶν τὸν βαθύτερον νοῦν· ὅπου δὲ ἐν τῇ διηγήσει τῆς περὶ τῶν νοητῶν ἀκολουθίας οὐχ εἵπετο ἡ τῶνδέ τινων πρᾶξις ἡ προαναγεγραμμένη διὰ τὰ μυστικώτερα, συνύφηνεν ἡ Γραφὴ τῇ ἱστορίᾳ τὸ μὴ γενόμενον, πὴ μὲν μὴ δυνατὸν γενέσθαι, πὴ δὲ δυνατὸν μὲν γενέσθαι, οὐ μὴν γεγενημένον. Καὶ ἔσθ' ὅτε μὲν ὀλίγαι λέξεις παρεμβεβλημέναι εἰσὶ, κατὰ τὸ σῶμα οὐκ ἀληθευόμεναι, ἔσθ' ὅτε δὲ πλείους. Τὸ δὲ ἀνάλογον καὶ ἐπὶ τῆς νομοθεσίας ἐκληπτέον, ἐν ᾗ ἔστι πολλάκις εὑρεῖν καὶ τὸ αὐτόθεν χρήσιμον πρὸς τοὺς καιροὺς τῆς νομοθεσίας ἁρμόζον· ἐνίοτε δὲ χρήσιμος λόγος οὐκ ἐμφαίνεται. Καὶ ἄλλοτε καὶ ἀδύνατα νομοθετεῖται, διὰ τοὺς ἐντρεχεστέρους καὶ ζητητικωτέρους· ἵνα τῇ βασάνῳ τῆς ἐξετάσεως τῶν γεγραμμένων ἐπιδιδόντες ἑαυτοὺς, πεῖσμα ἀξιόλογον λάβωσι περὶ τοῦ δεῖν τοῦ Θεοῦ ἄξιον νοῦν εἰς τὰ τοιαῦτα ζητεῖν.

aim happens to be to report the connected series in spiritual things, both those that have come to pass and those that are to be done, wherever the Word found things that came to pass according to history able to be adapted to these mystical things, He used them, hiding away from the many the deeper meaning; but where in the narrative of the sequence concerning intelligible things the performance of certain particular things, recorded beforehand on account of the more mystical meanings, did not follow, the Scripture wove together with the history that which did not come to pass—partly not possible to come to pass, and partly possible indeed to come to pass, yet not having come to pass. And sometimes a few expressions are inserted which according to the bodily sense are not true, and sometimes more. And something analogous must be understood also in the case of the legislation, in which it is often possible to find even that which is immediately useful, suited to the times of the legislation; and sometimes a useful meaning does not appear. And at other times even impossibilities are legislated, for the sake of the more diligent and more inquisitive, so that, giving themselves over to the testing of the examination of the things written, they may gain a worthy conviction concerning the necessity of seeking a meaning worthy of God in such things.

Οὐ μόνον δὲ περὶ τῶν πρὸ τῆς παρουσίας ταῦτα τὸ Πνεῦμα ᾠκονόμησεν, ἀλλ' ἅτε τὸ αὐτὸ τυγχάνον καὶ ἀπὸ τοῦ ἑνὸς Θεοῦ, τὸ ὅμοιον καὶ ἐπὶ τῶν Εὐαγγελίων πεποίηκε, καὶ ἐπὶ τῶν ἀποστόλων· οὐδὲ τούτων πάντη ἄκρατον τὴν ἱστορίαν τῶν προσυφασμένων κατὰ τὸ σωματικὸν ἐχόντων, μὴ γεγενημένων· οὐδὲ τὴν νομοθεσίαν καὶ τὰς ἐντολὰς πάντως τὸ εὔλογον ἐμφαίνοντα. Τίς γοῦν νοῦν ἔχων οἰήσεται πρώτην καὶ δευτέραν καὶ τρίτην ἡμέραν, ἑσπέραν τε καὶ πρωΐαν χωρὶς

And not only concerning the things before the advent did the Spirit arrange these things, but inasmuch as He happens to be the same Spirit and from the one God, He has done the like also in the case of the Gospels and in the case of the apostles—not even these having throughout an unmixed history of the things woven together according to the bodily sense, which did not come to pass, nor the legislation and the commandments altogether exhibiting what is reasonable. Who, at any rate, having sense will suppose that a first and a second and a third day, both evening and morning, took place without

Editors' notes and page, col. 376

Footnotes

(65) ‹anchor: not visible in the page-foot image› · call in col 376 (Greek only)

Sic mss. Tarinus, ὑπό.

So the manuscripts. Tarin has "ὑπό" (by).

(printed under page 192)

(66) ‹anchor: not visible in the page-foot image› · call in col 376 (Greek only)

Primus codex Reg., ἀληθεύουσαι.

The first Royal manuscript reads "ἀληθεύουσαι" (being true).

(printed under page 192)

(67) ‹anchor: not visible in the page-foot image› · call in col 376 (Greek only)

Idem, πλεονάκις.

The same reads "πλεονάκις" (more often).

(printed under page 192)

(69) ‹anchor: περὶ τῶν› · call in col 376 (Greek only)

Primus codex Regius, ἐπὶ τῶν, et paulo post, ἀλλὰ γὰρ ἅτε τὸ αὐτό.

The first Royal manuscript reads "ἐπὶ τῶν" (in the case of), and a little after, "ἀλλὰ γὰρ ἅτε τὸ αὐτό" (but indeed, being the same).

(printed under page 192)

(70) ‹anchor: μὴ γεγενημένων› · call in col 376 (Greek only)

Idem, μὴ γεγενημένην.

The same reads "μὴ γεγενημένην" (which did not happen, agreeing with the history).

(printed under page 192)

(71) ‹anchor: γοῦν νοῦν ἔχων› · call in col 376 (Greek only)

Τίς γοῦν νοῦν ἔχων, etc. Vide Origenian. lib. ii, q. 8, n. 6, et q. 13, n. 2.

"Who then that has sense," etc. See Origeniana, Book II, question 8, number 6, and question 13, number 2.

(printed under page 192)

Page

running head: IGENIS ΠΕΡΙ ΑΡΧΩΝ 376
marginal letters: A μένου σκοποῦ τυγχάνοντος; B δεῖν τοῦ Θεοῦ; C καὶ τρίτην ἡμέραν; D (footnotes)
old-edition numerals: (none)
other: begins with fragment "μένου"; full-width Latin lines after "τοιαῦτα ζητεῖν." and full-width "INTERPRETATIO NOVA" section at foot not set

PG 11:377

ἡλίου γεγονέναι, καὶ σελήνης καὶ ἄστρων; Την δὲ οἱονεὶ πρώτην καὶ χωρὶς οὐρανοῦ; Τίς δ' οὕτως ἠλίθιος ὡς οἰηθῆναι τρόπον ἀνθρώπου γεωργοῦ τὸν Θεὸν πεφυτευκέναι παράδεισον ἐν Ἐδὲμ κατὰ ἀνατολὰς, καὶ ξύλον ζωῆς ἐν αὐτῷ πεποιηκέναι ὁρατὸν καὶ αἰσθητὸν, ὥστε διὰ τῶν σωματικῶν ὀδόντων γευσάμενον τοῦ καρποῦ, τὸ ζῆν ἀναλαμβάνειν· καὶ πάλιν καλοῦ καὶ πονηροῦ μετέχειν τινὰ παρὰ τὸ μεμασῆσθαι τὸ ἀπὸ τοῦδε τοῦ ξύλου λαμβανόμενον; Ἐὰν δὲ καὶ ὁ Θεὸς τὸ δειλινὸν ἐν τῷ παραδείσῳ περιπατεῖν λέγηται, καὶ ὁ Ἀδὰμ ὑπὸ τὸ ξύλον κρύπτεσθαι· οὐκ οἶμαι διστάζειν τινὰ περὶ τοῦ αὐτὰ τροπικῶς διὰ δοκούσης ἱστορίας, καὶ οὐ σωματικῶς γεγενημένης, μηνύειν τινὰ μυστήρια. Ἀλλὰ καὶ Κάϊν ἐξερχόμενος ἀπὸ προσώπου τοῦ Θεοῦ, σαφῶς τοῖς ἐπιστήσασι φαίνεται κινεῖν τὸν ἐντυγχάνοντα ζητεῖν πρόσωπον Θεοῦ, καὶ τὸ ἐξέρχεσθαί τινα ἀπ' αὐτοῦ. Καὶ τί δεῖ πλείω λέγειν, τῶν μὴ πάνυ ἀμβλέων, μυρία ὅσα τοιαῦτα δυναμένων συναγαγεῖν γεγραμμένα μὲν ὡς γεγονότα, οὐ γεγενημένα δὲ κατὰ τὴν λέξιν; Ἀλλὰ καὶ τὰ Εὐαγγέλια δὲ τοῦ αὐτοῦ εἴδους τῶν λόγων πεπλήρωται· εἰς ὑψηλὸν ὄρος τὸν Ἰησοῦν ἀναβιβάζοντος τοῦ διαβόλου, ἵν' ἐκεῖθεν αὐτῷ δείξῃ τοῦ παντὸς κόσμου τὰς βασιλείας, καὶ τὴν δόξαν αὐτῶν. Τίς γὰρ οὐκ ἂν τῶν μὴ παρέργως ἀναγινωσκόντων τὰ τοιαῦτα, καταγινώσκοι τῶν οἰομένων τῷ τῆς σαρκὸς ὀφθαλμῷ, δεηθέντι ὕψους ὑπὲρ τοῦ κατανοηθῆναι δύνασθαι τὰ κατωτέρω καὶ ὑποκείμενα, ἑωρᾶσθαι τὴν Περσῶν, καὶ Σκυθῶν, καὶ Ἰνδῶν, καὶ Παρθυαίων βασιλείαν, καὶ ὡς δοξάζονται παρὰ ἀνθρώποις οἱ βασιλευόντες. Παραπλησίως δὲ τούτοις καὶ ἄλλα μυρία ἀπὸ τῶν Εὐαγγελίων ἔνεστι τὸν ἀκριβοῦντα τηρῆσαι, ὑπὲρ τοῦ συγκαταθέσθαι συνυφαίνεσθαι ταῖς κατὰ τὸ ῥητὸν γεγενημέναις ἱστορίαις ἕτερα μὴ συμβεβηκότα.

sun, and moon, and stars? And the, as it were, first day even without a heaven? And who is so foolish as to suppose that after the manner of a man who is a husbandman God planted a paradise in Eden towards the east, and made a visible and sensible tree of life in it, so that one who tasted of the fruit through his bodily teeth would receive life; and again, that someone partook of good and evil from having chewed what was taken from this tree? And if God is also said to walk in the paradise in the afternoon, and Adam to hide himself under the tree, I do not think anyone doubts concerning these things that figuratively, through a seeming history and one that did not come to pass bodily, they indicate certain mysteries. Moreover, Cain also, going out from the face of God, clearly appears to those who attend to it to move the reader to seek what is the face of God, and what it is for someone to go out from it. And what need is there to say more, since those who are not very dull are able to gather ten thousand such things, written indeed as having come to pass, yet not having come to pass according to the letter? Moreover, the Gospels also are filled with the same kind of words: the devil taking Jesus up into a high mountain, that from there he might show Him the kingdoms of the whole world, and their glory. For who of those who do not read such things cursorily would not condemn those who suppose that with the eye of the flesh—which needed height in order that the things lower down and lying beneath might be able to be perceived—there was seen the kingdom of the Persians, and Scythians, and Indians, and Parthians, and how those who reign are glorified among men? And similarly to these things, one who is exact can observe ten thousand other things from the Gospels, in order to assent to the fact that with the histories that came to pass according to the literal sense there are woven together other things that did not happen.

Editors' notes and page, col. 377

Footnotes

(15) ‹anchor: not visible in the page-foot image› · scripture reference (above the foot)

Gen. II.

Genesis 2.

(printed under page 193)

(16) ‹anchor: not visible in the page-foot image› · scripture reference (above the foot)

Gen. IV.

Genesis 4.

(printed under page 193)

(72) ‹anchor: not visible in the page-foot image› · call in col 377 (Greek only)

Sic duo mss. Tarinus, ὑπὸ τοῦ ξύλου.

So two manuscripts. Tarin, "ὑπὸ τοῦ ξύλου" (under the tree).

(printed under page 193)

(73) ‹anchor: not visible in the page-foot image› · call in col 377 (Greek only)

Legendum videtur, ζητεῖν τί πρόσωπον Θεοῦ καὶ τί ἐξέρχεσθαι.

It seems one should read "ζητεῖν τί πρόσωπον Θεοῦ καὶ τί ἐξέρχεσθαι" (to ask what the face of God is, and what going out [from it] is).

(printed under page 193)

(74) ‹anchor: συνυφαίνεσθαι› · call in col 377 (Greek only)

Συνυφαίνεσθαι. Deest in primo codice Regio.

"Συνυφαίνεσθαι" (to be woven in): missing in the first Royal manuscript.

(printed under page 193)

Footnotes

(17) ‹anchor: diabolus dicitur› · scripture reference, call in col 378

Matth. IV.

Matthew 4.

(printed under page 193)

(75) ‹anchor: not visible in the page-foot image› · call in col 378

Editi libb. « convenienter. » Paulo post mss. « quis vero ita idiotes invenietur. » Editi « quis vero ita idiotes invenitur. »

The printed books read "convenienter" (fittingly). A little after, the manuscripts: "but who will be found so unlearned." The editions: "but who is found so unlearned."

(printed under page 193)

(76) ‹anchor: not visible in the page-foot image› · call in col 378

Sic mss. Editi « monet lectorem, » omissa voce « prudentem. »

So the manuscripts. The printed editions read "warns the reader," leaving out the word "prudent."

(printed under page 193)

(77) ‹anchor: a diabolo Jesus› · call in col 378

Vox « Jesus » deest in editis, sed habetur in mss.

The word "Jesus" is missing in the printed editions, but is found in the manuscripts.

(printed under page 193)

Footnotes

(18) ‹anchor: not visible in the page-foot image› · scripture reference (above the foot)

Genes. xvii, 14.

Genesis 17:14.

(printed under page 194)

(19) ‹anchor: not visible in the page-foot image› · scripture reference (above the foot)

Exod. XVI, 29.

Exodus 16:29.

(printed under page 194)

(78) ‹anchor: not visible in the page-foot image› · call in col 379

Sic mss. Editi vero « inconveniens est : cum oporteret si lex. » Paulo post mss. « incircumcisus masculus, id est qui non fuerit. » In edit. deest « masculus. »

So the manuscripts. The printed editions read "is unfitting: since it ought, if the law." A little after, the manuscripts: "the uncircumcised male, that is, who has not been." The editions lack "male."

(printed under page 194)

(79) ‹anchor: not visible in the page-foot image› · call in col 379

Ita recte omnino mss. Male vero editi « coli. » Quod autem ait Origenes tragelaphum fabulosum esse animal, et gryphem nunquam ab homine ullo captum esse, id secus videtur omnibus fere Scripturae sacrae recentioribus interpretibus. Vide Synopsim criticorum et aliorum commentatorum in Levit. XI, 13, et in Deut. XIV, 5. Paulo post mss. « sed et de Sabbati opinatissima observatione. » Editi, « sed et de Sabbato opinatissima observatione. » Paulo infra mss. « quicunque in Scripturis sanctis nihil. » In editis deest « sanctis. »

So, quite rightly, the manuscripts. The printed editions wrongly read "coli" (to be worshipped). As for Origen's saying that the goat-stag is a fabulous animal and that the griffin was never caught by any man, nearly all the more recent interpreters of Holy Scripture think otherwise. See the Synopsis of the critics and of other commentators on Leviticus 11:13 and on Deuteronomy 14:5. A little after, the manuscripts: "but also concerning the much-vaunted observance of the Sabbath." The editions: "but also concerning the much-vaunted observance on the Sabbath." A little below, the manuscripts: "whoever [wish to understand] nothing in the holy Scriptures." The editions lack "holy."

(printed under page 194)

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running head: 379 ORIGENIS ΠΕΡΙ ΑΡ
marginal letters: A 17. Sed et in; B ita dicit : « Sedebitis; C quisque quo habitu; D (footnotes)
old-edition numerals: (none)
other: facing Latin version, not set; full-width "INTERPRETATIO NOVA" section at foot not set

PG 11:380

Ἐὰν δὲ καὶ ἐπὶ την νομοθεσίαν ἔλθωμεν τὴν Μωσέως, πολλοὶ τῶν νόμων τῷ ὅσον ἐπὶ τῷ καθ' ἑαυτοὺς τηρεῖσθαι τὸ ἄλογον ἐμφαίνουσιν, ἕτεροι δὲ τὸ ἀδύνατον. Τὸ μὲν ἄλογον, γῦπες ἐσθίεσθαι ἀπαγορευόμενοι, οὐδενὸς οὐδὲ ἐν τοῖς μεγίστοις λιμοῖς ἐκβιασθέντος ὑπὸ τῆς ἐνδείας ἐπὶ τοῦτο τὸ ζῶον φθάσαι· καὶ ὀκταήμερα παιδία ἀπερίτμητα ἐξολοθρεύεσθαι ἐκ τοῦ γένους αὐτῶν κελευόμενα· δέον εἰ ὅλως ἐχρῆν τι περὶ τούτων κατὰ τὸ ῥητὸν νενομοθετῆσθαι, τοὺς πατέρας αὐτῶν κελεύεσθαι ἀναιρεῖσθαι, ἢ τοὺς παρ' οἷς τρέφονται. Νῦν δὲ φησὶν ἡ Γραφή. « Ἀπερίτμητος πᾶς ἄῤῥην, ὃς οὐ περιτμηθήσεται τῇ ἡμέρᾳ τῇ ὀγδόῃ, ἐξολοθρευθήσεται ἐκ τοῦ γένους αὐτοῦ. » Εἰ δὲ καὶ ἀδύνατα νομοθετούμενα βούλεσθε ἰδεῖν, ἐπισκεψώμεθα ὅτι τραγέλαφος μὲν τῶν ἀδυνάτων ὑποστῆναι ζῶον τυγχάνει· ὃν ὡς καθαρὸν κελεύει Μωσῆς ἡμᾶς προσφέρεσθαι. Γρὺψ δὲ οὐχ ἱστόρηταί ποτε ὑποχείριος ἀνθρώπῳ γεγονέναι, ὃν ἀπαγορεύει ἐσθίεσθαι ὁ νομοθέτης. Ἀλλὰ καὶ τὸ διαβόητον Σάββατον τῷ ἀκριβοῦντι τό· « Καθίσεσθε ἕκαστος εἰς τοὺς οἴκους ὑμῶν· μηδεὶς ὑμῶν ἐκπορευέσθω ἐκ τοῦ τόπου αὐτοῦ τῇ ἡμέρᾳ τῇ ἑβδόμῃ, » ἀδύνατόν ἐστι κατὰ τὴν λέξιν φυλαχθῆναι· οὐδενὸς ζώου δυναμένου δι' ὅλης καθέζεσθαι τῆς ἡμέρας, καὶ ἀκινητεῖν ἀπὸ τοῦ καθέζεσθαι· διόπερ τινὰ μὲν, οἱ ἐκ περιτομῆς καὶ ὅσοι θέλουσι πλέον τῆς λέξεως δηλοῦσθαι μηδὲν, οὐδὲ τὴν ἀρχὴν ζητοῦσιν, ὥσπερ τὰ περὶ τραγελάφου καὶ γρυπὸς καὶ γυπὸς, εἰς τινὰ δὲ φλυαροῦσιν εὑρεσιλογοῦντες, ψυχρὰς παραδόσεις φέροντες, ὥσπερ καὶ περὶ τοῦ Σαββάτου φάσκοντες τόπον ἑκάστῳ εἶναι δισχιλίους πήχεις. Ἄλλοι δὲ, ὧν ἐστι Δοσίθεος ὁ Σαμαρεὺς, καταγινώσκοντες τῆς τοιαύτης διηγήσεως, οἴονται ἐπὶ τοῦ σχήματος, οὗ ἂν καταληφθῇ τις ἐν τῇ ἡμέρᾳ τοῦ Σαββάτου, μένειν

And if we also come to the legislation of Moses, many of the laws, in so far as regards their being observed by themselves, display irrationality, and others impossibility. Irrationality, on the one hand, in that vultures are forbidden to be eaten, although no one even in the greatest famines has been forced by want to resort to this creature; and eight-day-old uncircumcised infants are commanded to be utterly destroyed out of their race, whereas, if anything at all ought to have been legislated concerning these according to the letter, their fathers ought to have been commanded to be put to death, or those with whom they are brought up. Now, however, the Scripture says: "Every uncircumcised male, who shall not be circumcised on the eighth day, shall be utterly destroyed out of his race." And if you also wish to see impossibilities legislated, let us consider that the goat-stag is a creature among those that cannot exist, which Moses commands us to eat as clean. And a griffin has never been recorded to have come under the hand of man, which the lawgiver forbids to be eaten. Moreover, even the celebrated Sabbath, to one who strictly observes the text: "You shall sit each one in your houses; let none of you go out from his place on the seventh day," is impossible to be kept according to the letter, since no living creature is able to sit throughout the whole day and remain motionless from sitting; wherefore some things those of the circumcision, and as many as wish nothing more than the letter to be signified, do not even investigate at all, such as the matters concerning the goat-stag and griffin and vulture, while upon certain things they babble with quibbling inventions, bringing forward frigid traditions, just as concerning the Sabbath also they assert that each one's place is two thousand cubits. And others, of whom is Dositheus the Samaritan, condemning such an exposition, think that in the posture in which anyone may be overtaken on the Sabbath day, he remains

Editors' notes and page, col. 380

Footnotes

(80) ‹anchor: τῷ ὅσον› · call in col 380 (Greek only)

Sic mss. Tarinus, τῶν ὅσον.

So the manuscripts. Tarin, "τῶν ὅσον" (of those, as much as).

(printed under page 194)

(81) ‹anchor: ὃν ὡς καθαρὸν› · call in col 380 (Greek only)

Primus codex Reg., ᾧ ὡς καθαρῷ.

The first Royal manuscript reads "ᾧ ὡς καθαρῷ" (which, as being clean).

(printed under page 194)

(82) ‹anchor: ὑποχείριος ἀνθρώπῳ› · call in col 380 (Greek only)

Tarinus, ἀνθρώπων.

Tarin reads "ἀνθρώπων" (of men).

(printed under page 194)

(83) ‹anchor: Καθίσεσθε› · call in col 380 (Greek only)

Primus cod. Reg., καθήσεσθε.

The first Royal manuscript reads "καθήσεσθε" (you shall sit).

(printed under page 194)

(84) ‹anchor: ὁ Σαμαρεύς› · call in col 380 (Greek only)

Idem codex, ἐστὶ καὶ Θεοδόσιος ὁ Σαμαρεύς. De Dositheo vide not. ad lib. i Contra Celsum, n. 57.

The same manuscript reads "ἐστὶ καὶ Θεοδόσιος ὁ Σαμαρεύς" (is also Theodosius the Samaritan). On Dositheus, see the notes on Book I of Against Celsus, number 57.

(printed under page 194)

Page

running head: [ORI]GENIS ΠΕΡΙ ΑΡΧΩΝ 380
marginal letters: A Ἐὰν δὲ; B ποτε ὑποχείριος; C καταληφθῇ τις; D Sabbati opinatissima
old-edition numerals: (none)
other: full-width Latin INTERPRETATIO NOVA below C (cut off at left) not set

PG 11:381

μέχρις ἑσπέρας. Ἀλλὰ καὶ τὸ μὴ αἴρειν βάσταγμα ἐν τῇ ἡμέρᾳ τοῦ Σαββάτου, ἀμήχανον· διόπερ εἰς ἀπεραντολογίαν οἱ τῶν Ἰουδαίων διδάσκαλοι ἐληλύθασι, φάσκοντες βάσταγμα μὲν εἶναι τὸ τοιόνδε ὑπόδημα, οὐ μὴν καὶ τὸ τοιόνδε, καὶ τὸ ἥλους ἔχον σανδάλιον, οὐ μὴν καὶ τὸ ἀνήλωτον, καὶ τὸ οὑτωσὶ ἐπὶ τοῦ ὤμου φορούμενον, οὐ μὴν καὶ ἐπὶ τῶν δύο ὤμων.

until evening. Moreover, not lifting a burden on the day of the Sabbath is also impracticable; wherefore the teachers of the Jews have come into endless talking, asserting that such-and-such a shoe is a burden, yet not such-and-such a one, and a sandal that has nails, yet not an unnailed one, and what is carried thus on one shoulder, yet not on both shoulders.

Εἰ δὲ καὶ ἐπὶ τὸ Εὐαγγέλιον ἐλθόντες τὰ ὅμοια ζητήσαιμεν, τί ἂν εἴη ἀλογώτερον τοῦ· « Μηδένα κατὰ τὴν ὁδὸν ἀσπάσησθε, » ὅπερ ἐντέλλεσθαι νομίζουσιν οἱ ἀκέραιοι τὸν Σωτῆρὰ τοῖς ἀποστόλοις; Ἀλλὰ καὶ δεξιὰ σιαγὼν τύπτεσθαι λεγομένη, ἀπιθανωτάτη ἐστί· παντὸς τοῦ τύπτοντος, εἰ μὴ ἄρα πεπονθώς τι παρὰ φύσιν τυγχάνοι, τῇ δεξιᾷ χειρὶ τύπτοντος τὴν ἀριστερὰν σιαγόνα. Ἀδύνατον δὲ ἀπὸ τοῦ Εὐαγγελίου ἐστὶ λαβεῖν δεξιὸν ὀφθαλμὸν σκανδαλίζοντα. Ἵνα γὰρ χαρισώμεθα τὸ δύνασθαι ἐκ τοῦ ὁρᾷν σκανδαλίζεσθαί τινα, πῶς, τῶν δύο ὀφθαλμῶν ὁρώντων, τὴν αἰτίαν ἀνενεκτέον ἐπὶ τὸν δεξιόν; Τίς δὲ καὶ καταγνοὺς ἑαυτοῦ ἐν τῷ ἑωρακέναι γυναῖκα πρὸς τὸ ἐπιθυμῆσαι, ἀναφέρων τὴν αἰτίαν ἐπὶ μόνον τὸν δεξιὸν ὀφθαλμὸν, εὐλόγως ἂν τοῦτον ἀποβάλλοι; Ἀλλὰ καὶ ὁ Ἀπόστολος νομοθετεῖ, λέγων· « Περιτετμημένος τις ἐκλήθη; μὴ ἐπισπάσθω. » Πρῶτον μὲν ὁ βουλόμενος ὄψεται, ὅτι παρὰ τὴν προκειμένην αὐτῷ ὁμιλίαν ταῦτά φησι. Πῶς γὰρ περὶ γάμου καὶ ἁγνείας νομοθετῶν, οὐ δόξει ταῦτα εἰκῆ παρεμβεβληκέναι; δεύτερον δὲ τίς ἐρεῖ ἀδικεῖν τὸν, εἰ δυνατὸν, διὰ την παρὰ τοῖς πολλοῖς νομιζομένην ἀσχημοσύνην ἐπὶ τῷ περιτετμῆσθαι, ἐπιδιδόντα ἑαυτὸν τῷ ἐπισπάσασθαι; Ταῦτα δὲ ἡμῖν πάντα εἴρηται, ὑπὲρ τοῦ δεῖξαι ὅτι σκοπὸς τῇ δωρουμένῃ ἡμῖν θείᾳ δυνάμει τὰς ἱερὰς Γραφὰς ἐστὶν, οὐχὶ τὰ ὑπὸ τῆς λέξεως παριστάμενα μόνα ἐκλαμβάνειν· ἐνίοτε τούτων ὅσον ἐπὶ τῷ ῥητῷ οὐκ ἀληθῶν, ἀλλὰ καὶ ἀλόγων καὶ ἀδυνάτων τυγχανόντων· καὶ ὅτι προσύφανταί τινα τῇ γενομένῃ

And if, coming also to the Gospel, we should seek the like things, what could be more irrational than: "Salute no one along the road," which simple folk suppose the Saviour enjoins upon the apostles? Moreover, the right cheek being said to be struck is most improbable, since everyone who strikes, unless perhaps he should happen to suffer from some unnatural defect, strikes the left cheek with his right hand. And it is impossible from the Gospel to take a right eye as causing stumbling. For even if we grant that someone can be caused to stumble from seeing, how, when both eyes see, is the blame to be referred to the right one? And who, condemning himself in having looked at a woman so as to lust, referring the blame to the right eye alone, would reasonably cast this one away? Moreover, the Apostle also legislates, saying: "Was anyone called having been circumcised? Let him not draw over the foreskin." First, anyone who wishes will see that he says these things beside the discourse set before him. For how, when legislating concerning marriage and chastity, will he not seem to have inserted these things at random? And secondly, who will say that he does wrong who, if possible, on account of the unseemliness supposed among the multitude in having been circumcised, gives himself over to drawing over the foreskin? Now all these things have been said by us in order to show that the aim of the divine power that bestows upon us the sacred Scriptures is not to take only the things presented by the letter, since sometimes these, so far as regards the literal text, are not true, but even irrational and impossible, and that certain things have been woven on to actual

Editors' notes and page, col. 381

Footnotes

(85) ‹call not on this foot; Greek-text note› · call in col 381 (Greek text only)

Idem, ἀδύνατον. Infra Tarinus, ἐληλύθασι λέγοντες.

The same [manuscript reads] ἀδύνατον. Below, Tarin [reads] ἐληλύθασι λέγοντες.

(printed under page 195)

(86) ‹call not on this foot; Greek-text note› · call in col 381 (Greek text only)

Primus codex Regius, πεπονθώς τις.

The first Royal manuscript [reads] πεπονθώς τις.

(printed under page 195)

(87) ‹call not on this foot; Greek-text note› · call in col 381 (Greek text only)

Tarinus ἐστὶ λαβεῖν δεξιὸν ὀφθαλμόν. Primus codex Regius, ἐστὶν ἐκβαλεῖν.

Tarin [reads] ἐστὶ λαβεῖν δεξιὸν ὀφθαλμόν. The first Royal manuscript [reads] ἐστὶν ἐκβαλεῖν.

(printed under page 195)

(88) ‹call not on this foot; Greek-text note› · call in col 381 (Greek text only)

Idem ms. ἀνενεκτέον. Tarinus, ἀνεκτέον.

The same manuscript [reads] ἀνενεκτέον. Tarin [reads] ἀνεκτέον.

(printed under page 195)

(89) ‹ἑαυτὸν τῷ ἐπισπάσασθαι› · call in col 381 (Greek text only)

Tarinus, τὸ ἐπισπάσασθαι.

Tarin [reads] τὸ ἐπισπάσασθαι.

(printed under page 195)

Footnotes

(20–24) ‹scripture references, set full width under the Interpretatio nova› · call in col 382 ²⁰ Jer. XVI, 21. ²¹ Luc. X, 4. ²² Matth. X. ²³ Matth. V. ²⁴ I Cor. VII, 18.

20 Jeremiah 16:21. 21 Luke 10:4. 22 Matthew 10. 23 Matthew 5. 24 1 Corinthians 7:18.

(printed under page 195)

(90) ‹call not on this foot; Latin-text note› · call in col 382

Sic mss. Editi vero « gelu et pruinis ut neque duas. »

So the manuscripts. But the printed editions [read] "gelu et pruinis ut neque duas."

(printed under page 195)

(91) ‹et videbuntur› · call in col 382

Editi « videbantur. » Infra mss. « sibi adesse deprehendimus. » Editi « sibi adesse comprehendimus. »

The printed editions [read] "videbantur." Below, the manuscripts [read] "sibi adesse deprehendimus"; the printed editions, "sibi adesse comprehendimus."

(printed under page 195)

Footnotes

(25–26) ‹ut bene sit tibi; testimonium dices› · call in col 383 ²⁵ Exod. XX, 12. ²⁶ Ibid. xx, 13.

25 Exodus 20:12. 26 Ibid. 20:13.

(printed under page 196)

(92) ‹call not on this foot; Latin-text note› · call in col 383

Sic mss. Editi vero « docere » Infra mss. « et singulæ eorum uxores. »

So the manuscripts; but the printed editions [read] "docere." Below, the manuscripts [read] "et singulae eorum uxores."

(printed under page 196)

Page

running head: 383 ORIGENIS ΠΕΡΙ ΑΡ[ΧΩΝ]
marginal letters: A sione est,; B negare potest,; C sicut cum
old-edition numerals: 181 after constant,
other: facing Latin version, not set

PG 11:384

ἱστορίᾳ, καὶ τῇ κατὰ τὸ ῥητὸν χρησίμων νομοθεσίᾳ.

history, and to the legislation of things useful according to the letter.

Ἵνα δὲ μὴ ὑπολάβῃ τις ἡμᾶς ἐπὶ πάντων τοῦτο λέγειν, ὅτι οὐδεμία ἱστορία γέγονεν, ἐπεὶ τὶς οὐ γέγονε· καὶ οὐδεμία νομοθεσία κατὰ τὸ ῥητὸν τηρητέα ἐστὶν, ἐπεὶ τὶς κατὰ τὴν λέξιν ἄλογος τυγχάνει, ἢ ἀδύνατος· ἢ ὅτι τὰ περὶ τοῦ Σωτῆρος γεγραμμένα κατὰ τὸ αἰσθητὸν οὐκ ἀληθεύεται· ἢ ὅτι μηδεμίαν νομοθεσίαν αὐτοῦ καὶ ἐντολὴν φυλακτέον· λεκτέον ὅτι σαφῶς ἡμῖν παρίσταται περί τινων τὸ τῆς ἱστορίας εἶναι ἀληθές· ὡς ὅτι Ἀβραὰμ ἐν τῷ διπλῷ σπηλαίῳ ἐτάφη ἐν Χεβρὼμ, καὶ Ἰσαὰκ, καὶ Ἰακὼβ, καὶ ἑκάστου τούτων μία γυνή· καὶ ὅτι Σίχημα μερὶς δέδοται τῷ Ἰωσὴφ, καὶ Ἱερουσαλὴμ μητρόπολίς ἐστι τῆς Ἰουδαίας, ἐν ᾗ ᾠκοδόμητο ὑπὸ Σολομῶντος ναὸς Θεοῦ, καὶ ἄλλα μυρία. Πολλῷ γὰρ πλείονά ἐστι τὰ κατὰ τὴν ἱστορίαν ἀληθευόμενα τῶν προσυφανθέντων γυμνῶν πνευματικῶν. Πάλιν τε αὖ τίς οὐκ ἂν εἴποι τὴν λέγουσαν ἐντολήν· « Τίμα τὸν πατέρα καὶ τὴν μητέρα, ἵνα εὖ σοι γένηται, » χωρὶς πάσης ἀναγωγῆς χρησίμην τυγχάνειν καὶ τηρητέαν γε, καὶ τοῦ ἀποστόλου Παύλου χρησαμένου ταύτῃ αὐτολεξεί; Τί δὲ δεῖ λέγειν περὶ τοῦ· « Οὐ μοιχεύσεις, οὐ φονεύσεις, οὐ κλέψεις, οὐ ψευδομαρτυρήσεις; » Καὶ πάλιν ἐν τῷ Εὐαγγελίῳ ἐντολαί εἰσι γεγραμμέναι οὐ ζητούμεναι, πότερον αὐτὰς κατὰ τὴν λέξιν τηρητέον ἢ οὔ· ὡς ἡ φάσκουσα· « Ἐγὼ δὲ λέγω ὑμῖν, ὃς ἐὰν ὀργισθῇ τῷ ἀδελφῷ αὐτοῦ, » καὶ τὰ ἑξῆς· καὶ· « Ἐγὼ δὲ λέγω ὑμῖν μὴ ὁμόσαι ὅλως. » Καὶ παρὰ τῷ Ἀποστόλῳ τὸ ῥητὸν τηρητέον· « Νουθετεῖτε τοὺς ἀτάκτους, παραμυθεῖσθε τοὺς ὀλιγοψύχους· ἀντέχεσθε τῶν ἀσθενούντων, μακροθυμεῖτε πρὸς πάντας· » εἰ καὶ παρὰ τοῖς φιλοτιμοτέροις δύναται σώζειν ἕκαστον αὐτῶν μετὰ τοῦ μὴ ἀθετεῖσθαι τὴν κατὰ τὸ ῥητὸν ἐντολὴν, βάθη Θεοῦ σοφίας. Ὁ μέντοι γε ἀκριβὴς ἐπί τινων περιελκυσθήσεται,

Yet lest anyone should suppose us to say this in respect of all things, that no history has taken place because a certain one has not taken place, and that no legislation is to be kept according to the letter because a certain one happens to be irrational or impossible according to the letter, or that the things written concerning the Saviour are not true according to the perceptible sense, or that no legislation and commandment of His is to be kept: it must be said that it is clearly evident to us concerning certain things that the matter of the history is true; as that Abraham was buried in the double cave in Hebron, and Isaac, and Jacob, and one wife of each of these; and that Shechem has been given as a portion to Joseph, and Jerusalem is the metropolis of Judaea, in which a temple of God had been built by Solomon, and ten thousand other things. For far more numerous are the things that are true according to history than the bare spiritual things that have been woven on. And again, on the other hand, who would not say that the commandment which says: "Honour your father and your mother, that it may be well with you," is useful apart from any anagogical sense and certainly to be kept, seeing that the apostle Paul also used it word for word? And what need is there to speak concerning: "You shall not commit adultery, you shall not murder, you shall not steal, you shall not bear false witness"? And again in the Gospel there are commandments written about which there is no question whether they are to be kept according to the letter or not, such as that which says: "But I say to you, whoever is angry with his brother," and what follows; and: "But I say to you not to swear at all." And in the Apostle the literal text is to be kept: "Admonish the disorderly, comfort the faint-hearted, support the weak, be patient towards all"; even if among the more studious each of them is able, together with the commandment according to the letter not being set aside, to preserve the depths of the wisdom of God. Nevertheless, the careful reader will in some cases be drawn both

Editors' notes and page, col. 384

Footnotes

(93) ‹χρησίμων νομοθεσίᾳ› · call in col 384 (Greek text only)

Duo mss., χρησίμῳ νομοθεσίᾳ.

Two manuscripts [read] χρησίμῳ νομοθεσίᾳ.

(printed under page 196)

(94) ‹τοῦ Σωτῆρος› · call in col 384 (Greek text only)

Tarinus, παρὰ τοῦ Σωτῆρος, sed primus codex Regius ut in nostro textu.

Tarin [reads] παρὰ τοῦ Σωτῆρος; but the first Royal manuscript [reads] as in our text.

(printed under page 196)

(95) ‹καὶ ἐντολὴν› · call in col 384 (Greek text only)

Idem codex, ἐντολάς.

The same manuscript [reads] ἐντολάς.

(printed under page 196)

(96) ‹τῶν ἀσθενούντων› · call in col 384 (Greek text only)

Primus cod. Reg., ἀσθενῶν.

The first Royal manuscript [reads] ἀσθενῶν.

(printed under page 196)

Page

running head: [ORI]GENIS ΠΕΡΙ ΑΡΧΩΝ 384
marginal letters: A ἱστορίᾳ, καὶ; B ἐν ᾗ ᾠκοδόμητο; C φίας. Ὁ μέντοι
old-edition numerals: (none)
other: 5 full-width Latin lines after first Greek paragraph (stendamus quia ... hominibus e, cut off at left) and full-width INTERPRETATIO NOVA below C (cut off at left) not set; ends mid-word περιελκυσθή-
other: the word περιελκυσθήσεται, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 385

PG 11:385

χωρὶς πολλῆς βασάνου μὴ δυνάμενος ἀποφήνασθαι πότερον ἥδε ἡ νομιζομένη ἱστορία γέγονε κατὰ τὴν λέξιν ἢ οὔ· καὶ τῆσδε τῆς νομοθεσίας τὸ ῥητὸν τηρητέον ἢ οὔ. Διὰ τοῦτο δεῖ ἀκριβῶς τὸν ἐντυγχάνοντα, τηροῦντα τὸ τοῦ Σωτῆρος πρόσταγμα τὸ λέγον « Ἐρευνᾶτε τὰς Γραφὰς, » ἐπιμελῶς βασανίζειν, πὴ τὸ κατὰ τὴν λέξιν ἀληθές ἐστιν, καὶ πὴ ἀδύνατον, καὶ ὅση δύναμις, ἐξιχνεύειν ἀπὸ τῶν ὁμοίων φωνῶν, τὸν πανταχοῦ διεσπαρμένον τῆς Γραφῆς νοῦν τοῦ κατὰ τὴν λέξιν ἀδυνάτου.

ways, being unable without much scrutiny to declare whether this supposed history took place according to the letter or not, and whether the literal text of this legislation is to be kept or not. On this account he who reads must carefully, keeping the Saviour's injunction which says, "Search the Scriptures," diligently test where what is according to the letter is true, and where impossible, and with all his power trace out from similar expressions the sense of the Scripture dispersed everywhere of that which according to the letter is impossible.

Ἐπεὶ τοίνυν, ὡς σαφὲς ἔσται τοῖς ἐντυγχάνουσιν, ἀδύνατος μὲν ὁ ὡς πρὸς τὸ ῥητὸν εἱρμὸς, οὐκ ἀδύνατος δὲ, ἀλλὰ καὶ ἀληθὴς ὁ προηγούμενος, ὅλον τὸν νοῦν φιλοτιμητέον καταλαμβάνειν, συνείροντα τὸν περὶ τῶν κατὰ τὴν λέξιν ἀδυνάτων λόγον νοητῶς τοῖς οὐ μόνον οὐκ ἀδυνάτοις, ἀλλὰ καὶ ἀληθέσι κατὰ τὴν ἱστορίαν, συναλληγορουμένοις τοῖς, ὅσον ἐπὶ τῇ λέξει μὴ γεγενημένοις· διακείμεθα γὰρ ἡμεῖς περὶ πάσης τῆς θείας Γραφῆς, ὅτι πᾶσα μὲν ἔχει τὸ πνευματικὸν, οὐ πᾶσα δὲ τὸ σωματικόν· πολλαχοῦ γὰρ ἐλέγχεσθαι ἀδύνατον ὂν τὸ σωματικόν. Διόπερ πολλὴν προσοχὴν συνεισακτέον τῷ εὐλαβῶς ἐντυγχάνοντι ὡς θείοις γράμμασι ταῖς θείαις βίβλοις, ὧν ὁ χαρακτὴρ τῆς νοήσεως τοιοῦτος ἡμῖν φαίνεται. Ἔθνος τι ἐπὶ γῆς ἀπαγγέλλουσιν οἱ λόγοι ἐξειλέχθαι τὸν Θεόν· ὃ καλοῦσιν ὀνόμασι πλείοσι. Καλεῖται γὰρ τοῦτο τὸ πᾶν ἔθνος Ἰσραὴλ, λέγεται δὲ καὶ Ἰακώβ. Ὅτε δὲ διῄρητο κατὰ τοὺς χρόνους Ἱεροβοὰμ υἱοῦ Νάβατ, αἱ μὲν ὑπὸ τούτῳ λεγόμεναι φυλαὶ δέκα ὠνομάσθησαν Ἰσραὴλ, αἱ δὲ λοιπαὶ δύο καὶ ἡ Λευϊτικὴ, ὑπὸ τῶν ἐκ σπέρματος τοῦ Δαυῒδ βασιλευόμεναι, Ἰούδας. Ὁ δὲ σύμπας τόπος ὅντινα ᾤκουν οἱ ἀπὸ τοῦ ἔθνους, δεδομένος αὐτοῖς ἀπὸ τοῦ Θεοῦ, καλεῖται Ἰουδαία, ἧς μητρόπολις Ἱερουσαλήμ· μητρόπολις δηλονότι πλειόνων πόλεων, ὧν τὰ ὀνόματα, πολλαχοῦ μὲν καὶ ἄλλοθι διεσπαρμένα κεῖται, ὑφ' ἓν δὲ κατειλεγμέναι εἰσὶν ἐν Ἰησοῦ τῷ τοῦ Ναυῆ.

Since therefore, as will be clear to those who read, the sequence as regards the literal text is impossible, whereas the leading sense is not impossible, but even true, one must strive to grasp the whole sense, connecting spiritually the account concerning the things that are impossible according to the letter with the things that are not only not impossible, but also true according to history, which are allegorized together with the things that, so far as regards the letter, did not take place; for we are minded concerning all the divine Scripture, that all of it has the spiritual element, but not all of it the bodily, since in many places the bodily element is proved to be impossible. Wherefore great attention must be brought in by him who reverently reads the divine books as divine writings, the character of the understanding of which appears to us to be of such a kind. The words declare that God chose a certain nation upon earth, which they call by several names. For this whole nation is called Israel, and is also named Jacob. But when it had been divided in the times of Jeroboam the son of Nebat, the ten tribes mentioned as under him were named Israel, and the remaining two, with the Levitical tribe, which were ruled by those of the seed of David, Judah. And the whole region which those of that nation inhabited, given to them by God, is called Judaea, whose metropolis is Jerusalem: a metropolis, that is, of a number of cities, whose names lie scattered in many places elsewhere, but are listed together in Jesus the son of Nave.

Editors' notes and page, col. 385

Footnotes

(97) ‹νοῦν φιλοτιμητέον› · call in col 385 (Greek text only)

Sic mss. Tarinus vero, φιλοτιμησάμενος. Paulo post Tarinus, περὶ τὴν κατὰ τὴν λέξιν ἀδυνάτων λόγων νοητῶς τοῖς οὐ μόνον ἀδυνάτοις. Sed codex Coislinianus ut in nostro textu.

So the manuscripts; but Tarin [reads] φιλοτιμησάμενος. A little later Tarin [reads] περὶ τὴν κατὰ τὴν λέξιν ἀδυνάτων λόγων νοητῶς τοῖς οὐ μόνον ἀδυνάτοις. But the Coislin manuscript [reads] as in our text.

(printed under page 197)

(98) ‹λεγόμεναι› · call in col 385 (Greek text only; the call in the Greek is printed "(99)")

Λεγόμεναι. Deest apud Tarinum, sed reperitur in duobus mss. Sunt autem qui pro λεγόμεναι malint τελούμεναι.

Λεγόμεναι: wanting in Tarin, but found in two manuscripts. And there are those who would prefer τελούμεναι in place of λεγόμεναι.

(printed under page 197)

Page

running head: 385 LIBER QUARTU[S.]
marginal letters: A σεται, χωρὶς; B νοῦν φιλοτιμητέον; C λεγόμεναι (99) φυλαὶ
old-edition numerals: (none)
other: begins with fragment σεται from περιελκυσθήσεται; 3 full-width Latin lines after first Greek paragraph (cundum litteram ... inserta sunt., cut off at right), 4 full-width Greek lines below C (δὲ λοιπαὶ δύο ... Ναυῆ., cut off at right), and full-width INTERPRETATIO NOVA below that (cut off at right) not set

PG 11:386

Editors' notes and page, col. 386

Footnotes

(27–29) ‹scripture references, set under the Interpretatio nova› · call in col 386 ²⁷ Matth. V, 34. ²⁸ Ibid. 14. ²⁹ I Thess. V, 14.

27 Matthew 5:34. 28 Ibid. 14. 29 1 Thessalonians 5:14.

(printed under page 197)

(99) ‹consequenter› · call in col 386

Sic mss. Editi vero, « convenienter. » Mox mss., « electam esse a Deo. » Editi, « effectam esse a Deo. »

So the manuscripts; but the printed editions [read] "convenienter." Next, the manuscripts [read] "electam esse a Deo"; the printed editions, "effectam esse a Deo."

(printed under page 197)

(1) ‹metropolis autem› · call in col 386

Erat Jerusalem, metropolis autem. Haec desunt in editis, sed habentur in mss. Mox mss., « in aliis quidem divinis libris. » In editis deest « divinis. »

"Erat Jerusalem, metropolis autem": these words are wanting in the printed editions but are found in the manuscripts. Next, the manuscripts [read] "in aliis quidem divinis libris"; in the printed editions "divinis" is wanting.

(printed under page 197)

Footnotes

(30–31) ‹scripture references, set under the Interpretatio nova› · call in col 387 ³⁰ I Cor. X, 18. ³¹ Rom. IX, 6.

30 1 Corinthians 10:18. 31 Romans 9:6.

(printed under page 198)

Page

running head: 387
marginal letters: A 21. Cum ergo (facing Latin, not set); B 22. Edocti igitur (facing Latin, not set)
old-edition numerals: (none)
other: facing Latin version (21. Cum ergo ... and 22. Edocti igitur ...), not set; 21 full-width Greek lines between them (οὐ γράμματι. ... προηγουμένῳ λόγῳ, cut off at right) and full-width INTERPRETATIO NOVA below (cut off at right) not set

PG 11:388

Τούτων οὕτως ἐχόντων, ὑψῶν τὸ διανοητικὸν ἡμῶν ὁ Ἀπόστολός φησί που· « Βλέπετε τὸν Ἰσραὴλ κατὰ σάρκα· » ὡς ὄντος τινὸς Ἰσραὴλ κατὰ πνεῦμα. Καὶ ἀλλαχοῦ λέγει· « Οὐ γὰρ τὰ τέκνα τῆς σαρκὸς ταῦτα τέκνα τοῦ Θεοῦ· οὐδὲ πάντες οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραήλ. Ἀλλ' οὐδὲ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· ἀλλ' ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι,

Since these things are so, elevating our understanding, the Apostle says somewhere: "Behold Israel according to the flesh," as though there were a certain Israel according to the spirit. And elsewhere he says: "For it is not the children of the flesh that are children of God, nor are all who are of Israel, these Israel. Nor is he who is one outwardly a Jew, nor is circumcision that which is outward in the flesh; but he is a Jew who is one in secret, and circumcision is of the heart, in spirit,

οὐ γράμματι. » Εἰ γὰρ ἡ κρίσις τοῦ Ἰουδαίου ἐκ τοῦ κρυπτοῦ λαμβάνεται, νοητέον ὅτι ὥσπερ Ἰουδαίων σωματικόν ἐστι γένος, οὕτω τῶν ἐν κρυπτῷ Ἰουδαίων ἐστί τι ἔθνος, τῆς ψυχῆς τὴν εὐγένειαν ταύτην κατά τινας λόγους ἀπορρήτους κεκτημένης. Ἀλλὰ καὶ πολλαὶ προφητεῖαι περὶ τοῦ Ἰσραὴλ καὶ τοῦ Ἰούδα προφητεύουσι, διηγούμεναι τὰ ἐσόμενα αὐτοῖς. Καὶ οὐ δήπου αἱ τοσαῦται τούτοις γεγραμμέναι ἐπαγγελίαι, ὅσον ἐπὶ τῇ λέξει ταπειναὶ τυγχάνουσαι, καὶ οὐδὲν ἀνάστημα παριστῶσαι, καὶ ἀξίωμα ἐπαγγελίας Θεοῦ, οὐχὶ ἀναγωγῆς μυστικῆς δέονται; Εἰ δὲ αἱ ἐπαγγελίαι νοηταί εἰσι δι' αἰσθητῶν ἀπαγγελλόμεναι, καὶ οἷς αἱ ἐπαγγελίαι, οὐ σωματικοί. Καὶ ἵνα μὴ ἐπιδιατρίβωμεν τῷ λόγῳ τῷ περὶ τοῦ ἐν κρυπτῷ Ἰουδαίου, καὶ τοῦ περὶ τοῦ ἔσω ἀνθρώπου Ἰσραηλίτου· καὶ τούτων αὐτάρκων ὄντων τοῖς μὴ ἀκέντροις, ἐπὶ τὸ προκείμενον ἐπανερχόμεθα, καὶ φαμὲν τὸν Ἰακὼβ πατέρα εἶναι τῶν δώδεκα πατριαρχῶν, κἀκείνους τῶν δημάρχων· καὶ ἔτι ἐκείνους τῶν ἑξῆς Ἰσραηλιτῶν. Ἆρ' οὖν οἱ μὲν σωματικοὶ Ἰσραηλῖται τὴν ἀναγωγὴν ἔχουσιν ἐπὶ τοὺς δημάρχους, καὶ οἱ δήμαρχοι πρὸς τοὺς πατριάρχας, οἱ δὲ πατριάρχαι πρὸς τὸν Ἰακὼβ καὶ τοὺς ἔτι ἀνωτέρω; Οἱ δὲ νοητοὶ Ἰσραηλῖται, ὧν τύπος ἦσαν οἱ σωματικοὶ, οὐχὶ ἐκ δήμων εἰσί· τῶν δήμων ἐκ φυλῶν ἐληλυθότων, καὶ τῶν φυλῶν ἀπὸ ἑνός τινος, γένεσιν, οὐ τοιαύτην σωματικὴν ἔχοντος, ἀλλὰ τὴν κρείττονα, γεγενημένου κἀκείνου ἐκ τοῦ Ἰσαὰκ, καταβεβηκότος κἀκείνου ἐκ τοῦ Ἀβραὰμ, πάντων ἀναγομένων ἐπὶ τὸν Ἀδὰμ, ὃν ὁ Ἀπόστολος εἶναί φησι τὸν Χριστόν; Πᾶσα γὰρ ἀρχὴ πατριῶν τῶν ὡς πρὸς τὸν τῶν ὅλων Θεὸν, κατωτέρω ἀπὸ τοῦ Χριστοῦ ἤρξατο τοῦ μετὰ τὸν τῶν ὅλων Θεὸν καὶ πατέρα οὕτω πατρὸς ὄντος πάσης ψυχῆς ὡς ὁ Ἀδὰμ πατήρ ἐστι πάντων ἀνθρώπων. Εἰ δὲ καὶ ἡ Εὔα ἐπιτέτευκται τῷ Ἀποστόλῳ εἰς τὴν Ἐκκλησίαν ἀναγομένη, οὐ θαυμαστὸν τοῦ Κάϊν ἐκ τῆς Εὔας γεγενημένου, καὶ πάντων τῶν ἑξῆς ἀναγωγὴν ἐχόντων ἐπὶ τὴν Εὔαν, ἐκτυπώματα τῆς Ἐκκλησίας τυγχάνειν· πάντων ἀπὸ τῆς Ἐκκλησίας προηγουμένῳ λόγῳ γεγενημένων.

not in the letter." For if the judgement of the Jew is taken from what is hidden, it must be understood that, just as there is a bodily race of Jews, so there is a certain nation of those who are Jews in secret, the soul having acquired this nobility by certain ineffable reasons. Moreover, many prophecies also prophesy concerning Israel and Judah, relating the things that are to befall them. And surely the so many promises written to them, being lowly as far as the letter goes, and presenting no elevation and no dignity of a promise of God, do they not need a mystical anagogy? But if the promises are spiritual, though announced through things of sense, then those to whom the promises belong are not bodily either. And so that we may not linger over the discussion of the Jew in secret and of the Israelite according to the inner man, these things being enough for those who are not dull, we return to the matter in hand, and say that Jacob is the father of the twelve patriarchs, and they of the heads of the peoples, and these again of the Israelites that come after. Do, then, the bodily Israelites trace their ascent back to the heads of the peoples, and the heads of the peoples to the patriarchs, and the patriarchs to Jacob and to those still higher? But the spiritual Israelites, of whom the bodily were a type, are they not of peoples, the peoples having come from tribes, and the tribes from some one man who has a birth not of such a bodily kind but the better one, he too having been born of Isaac, and he too descended from Abraham, all being traced back to Adam, whom the Apostle says is Christ? For every origin of families, as related to the God of all, began lower down, from Christ, who after the God and Father of all is in this way father of every soul, as Adam is father of all men. And if Eve too has been aptly referred by the Apostle to the Church, it is no wonder that Cain, born of Eve, and all who come after and are traced back to Eve, should be figures of the Church, all having been born of the Church in the primary sense.

Εἰ δὲ πληκτικά ἐστι τὰ περὶ τοῦ Ἰσραὴλ καὶ τῶν φυλῶν καὶ τῶν δήμων αὐτοῦ ἡμῖν εἰρημένα· ἐπὰν

And if the things said by us concerning Israel and its tribes and its peoples are striking, whenever

Editors' notes and page, col. 388

Footnotes

(2) ‹Ἀλλ' οὐδὲ ὁ ἐν τῷ› · call in col 388 (Greek text only; Rufinus's Latin lacks this passage)

Ἀλλ' οὐδὲ ὁ ἐν τῷ, etc. Ab his verbis usque ad numerum 22 desideratur interpretatio Rufini.

Ἀλλ' οὐδὲ ὁ ἐν τῷ, etc.: from these words as far as number 22, Rufinus's translation is wanting.

(printed under page 198)

(3) ‹call not on this foot; Greek-text note› · call in col 388 (Greek text only)

Primus codex Regius, σωματικῶν.

The first Royal manuscript [reads] σωματικῶν.

(printed under page 198)

(4) ‹call not on this foot; Greek-text note› · call in col 388 (Greek text only)

Ita secundus Regius. Tarinus vero, ἐπαγγελλόμεναι.

So the second Royal manuscript; but Tarin [reads] ἐπαγγελλόμεναι.

(printed under page 198)

(5) ‹call not on this foot; Greek-text note› · call in col 388 (Greek text only)

Primus cod Reg., ἐπανερχώμεθα.

The first Royal manuscript [reads] ἐπανερχώμεθα.

(printed under page 198)

Page

running head: ORIGENIS ΠΕΡΙ ΑΡΧΩΝ 388
marginal letters: A Τούτων οὕτως; B Εἰ δὲ πληκτικά; C (4) Ita secundus
old-edition numerals: 183 after ii (in INTERPRETATIO NOVA)
other: 21 full-width Greek lines between A and B (γὰρ ἡ κρίσις ... γεγενημένων., cut off at left) and full-width INTERPRETATIO NOVA below B (cut off at left) not set

PG 11:389

φάσκῃ ὁ Σωτὴρ, « Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραὴλ, » οὐκ ἐκλαμβάνομεν ταῦτα ὡς οἱ πτωχοὶ τῇ διανοίᾳ Ἐβιωναῖοι, τῆς πτωχείας τῆς διανοίας ἐπώνυμοι· Ἐβίων γὰρ ὁ πτωχὸς παρ' Ἑβραίοις ὀνομάζεται· ὥστε ὑπολαβεῖν ἐπὶ τοὺς σαρκίνους Ἰσραηλίτας προηγουμένως τὸν Χριστὸν ἐπιδεδημηκέναι. « Οὐ γὰρ τὰ τέκνα τῆς σαρκὸς, ταῦτα τέκνα τοῦ Θεοῦ. » Πάλιν ὁ Ἀπόστολος περὶ τῆς Ἱερουσαλὴμ τοιαῦτά τινα διδάσκει, ὅτι « ἡ ἄνω Ἱερουσαλὴμ ἐλευθέρα ἐστὶν, ἥτις ἐστὶ μήτηρ ἡμῶν. » Καὶ ἐν ἄλλῃ Ἐπιστολῇ· « Ἀλλὰ προσεληλύθατε Σιὼν ὄρει, καὶ πόλει Θεοῦ ζῶντος, Ἱερουσαλὴμ ἐπουρανίῳ, καὶ μυριάσιν ἀγγέλων, πανηγύρει, Ἐκκλησίᾳ πρωτοτόκων ἀπογεγραμμένων ἐν οὐρανοῖς. » Εἰ τοίνυν ἐστὶν ἐν ψυχῶν γένει ὁ Ἰσραὴλ, καὶ ἐν οὐρανῷ τις πόλις Ἱερουσαλὴμ, ἀκολουθεῖ τὰς πόλεις Ἰσραὴλ μητροπόλει χρῆσθαι τῇ ἐν οὐρανοῖς Ἱερουσαλὴμ, ἀκολούθως τῇ πάσῃ Ἰουδαίᾳ. Ὅσα τοιγαροῦν προφητεύεται περὶ Ἱερουσαλὴμ, καὶ λέγεται περὶ αὐτῆς, εἰ Θεοῦ ὡς Θεοῦ ἀκούωμεν, καὶ σοφίαν φθεγγομένου, περὶ τῆς ἐπουρανίου πόλεως καὶ παντὸς τοῦ τόπου τοῦ περιεκτικοῦ τῶν πόλεων τῆς ἁγίας γῆς, νοητέον τὰς Γραφὰς ἀπαγγέλλειν. Τάχα γὰρ ὁ Σωτὴρ ἐπ' ἐκείνας ἡμᾶς ἀνάγων τὰς πόλεις, τοῖς εὐδοκιμήσασιν ἐν τῷ τὰς μνᾶς καλῶς ᾠκονομηκέναι, ἐπιστασίαν δίδωσι πέντε ἢ δέκα πόλεων. Εἰ τοίνυν αἱ προφητεῖαι αἱ περὶ Ἰουδαίας καὶ περὶ Ἱερουσαλὴμ καὶ Ἰσραὴλ καὶ Ἰούδα καὶ Ἰακὼβ, μὴ σαρκίνως ἡμῶν ἐκλαμβανόντων ταῦτα, μυστήρια τοιάδε τινὰ ὑποβάλλουσιν, ἀκόλουθον ἂν εἴη καὶ τὰς προφητείας τὰς περὶ Αἰγύπτου καὶ Αἰγυπτίων, καὶ Βαβυλῶνος καὶ Βαβυλωνίων, καὶ Τύρου καὶ Τυρίων, καὶ Σιδῶνος καὶ Σιδωνίων ἢ τῶν λοιπῶν ἐθνῶν, μὴ μόνον περὶ τῶν σωματικῶν τούτων Αἰγυπτίων καὶ Βαβυλωνίων καὶ Τυρίων καὶ

the Saviour says, "I was not sent except to the lost sheep of the house of Israel," we do not take these words as do the Ebionites, poor in understanding, named after poverty of understanding—for among the Hebrews the poor man is named Ebion—so as to suppose that Christ came primarily to the fleshly Israelites. "For it is not the children of the flesh that are children of God." Again, the Apostle teaches some such things concerning Jerusalem, that "the Jerusalem above is free, which is our mother." And in another Epistle: "But you have come to Mount Sion, and to the city of the living God, the heavenly Jerusalem, and to myriads of angels, to a festal gathering, to the Church of the firstborn enrolled in heaven." If therefore Israel is in the race of souls, and there is in heaven a certain city Jerusalem, it follows that the cities of Israel have for their metropolis the Jerusalem in the heavens, and consequently all Judaea. Whatsoever things, therefore, are prophesied concerning Jerusalem, and are spoken concerning it, if we listen to God as God, and as uttering wisdom, we must understand the Scriptures to declare concerning the heavenly city and all the place that embraces the cities of the holy land. For perhaps the Saviour, leading us up to those cities, gives to those who have been approved in having managed the minas well authority over five or ten cities. If therefore the prophecies concerning Judaea and concerning Jerusalem and Israel and Judah and Jacob, since we do not take these things carnally, suggest some such mysteries, it would follow that the prophecies also concerning Egypt and Egyptians, and Babylon and Babylonians, and Tyre and Tyrians, and Sidon and Sidonians, or the rest of the nations, are prophesied not only concerning these bodily Egyptians and Babylonians and Tyrians and

Editors' notes and page, col. 389

Footnotes

(6) ‹call not on this foot; Greek-text note› · call in col 389 (Greek text only)

Primus Regius, χρήσασθαι.

The first Royal manuscript [reads] χρήσασθαι.

(printed under page 199)

(7) ‹call not on this foot; Greek-text note› · call in col 389 (Greek text only)

Sic idem codex. Tarinus, ἐκ Θεοῦ. Legendum videtur, εἰ Παύλου ὡς Θεοῦ.

So the same manuscript. Tarin [reads] ἐκ Θεοῦ. It seems one should read εἰ Παύλου ὡς Θεοῦ.

(printed under page 199)

Footnotes

(32–34) ‹scripture references, set under the Interpretatio nova› · call in col 390 ³² Matth. XV, 24. ³³ Galat. iv, 26. ³⁴ Hebr. XII, 22.

32 Matthew 15:24. 33 Galatians 4:26. 34 Hebrews 12:22.

(printed under page 199)

(8) ‹call not on this foot; Latin-text note› · call in col 390

Ebion namque pauper apud Hebræos interpretatur. Desunt in editis, sed habentur in mss. Infra mss., « quæ ascripta est in cœlis. » Editi, « quæ scripta est in cœlis. »

"Ebion namque pauper apud Hebraeos interpretatur": these words are wanting in the printed editions but are found in the manuscripts. Below, the manuscripts [read] "quae ascripta est in coelis"; the printed editions, "quae scripta est in coelis."

(printed under page 199)

(9) ‹vel de Judæa› · call in col 390

Sic mss. Editi, « Juda. »

So the manuscripts. The printed editions [read] "Juda."

(printed under page 199)

Footnotes

(35–37) ‹scripture references, set under the Interpretatio nova› · call in col 391 ³⁵ Ezech. XXIX et seq. ³⁶ Ezech. XXVI et seq. ³⁷ Isa. xiv.

35 Ezekiel 29 and following. 36 Ezekiel 26 and following. 37 Isaiah 14.

(printed under page 200)

(10) ‹call not on this foot; Latin-text note› · call in col 391

Vide l. ii Origenian., q. 11, num. 11.

See Origeniana, book II, question 11, number 11.

(printed under page 200)

(11) ‹call not on this foot; Latin-text note› · call in col 391

Propheta de Pharaone rege Ægypti. Hæc desunt in editis, sed habentur in mss. Mox mss., « textus ipse indicat lectionis. » Editi, « exitus ipse indicat lectionis. » Vide notas ad librum i, c. 5, num 4 et 5.

"Propheta de Pharaone rege Aegypti": these words are wanting in the printed editions but are found in the manuscripts. Next, the manuscripts [read] "textus ipse indicat lectionis"; the printed editions, "exitus ipse indicat lectionis." See the notes on book I, chapter 5, numbers 4 and 5.

(printed under page 200)

(12) ‹call not on this foot; Latin-text note› · call in col 391

Non possunt intelligi de aliquo homine veluti rege Tyri dicta; sed et de Nabuchodonosor ea quæ multis in locis ab Scriptura dicuntur. Hæc omnia desunt in editis, sed habentur in mss. Infra mss., « ita dignius possit intelligi. » Editi, « ita digne possit intelligi. »

"Non possunt intelligi de aliquo homine veluti rege Tyri dicta; sed et de Nabuchodonosor ea quae multis in locis ab Scriptura dicuntur": all these words are wanting in the printed editions but are found in the manuscripts. Below, the manuscripts [read] "ita dignius possit intelligi"; the printed editions, "ita digne possit intelligi."

(printed under page 200)

(13) ‹videndum est (13)› · call in col 391

Sed videndum est, etc. Hæc et sequentia usque ad num 23 desunt in textu Græco.

"Sed videndum est," etc.: these words and those that follow, as far as number 23, are wanting in the Greek text.

(printed under page 200)

(14) ‹in Babyloniam› · call in col 391

Sic mss. Editi, « Babylonem. »

So the manuscripts. The printed editions [read] "Babylonem."

(printed under page 200)

(15) ‹Et forsitan quomodo› · call in col 391 (Jerome's version)

Et forsitan quomodo, etc. Fragmentum istud, quod Latine e Græco versum exhibet Hieronymus in epistola ad Avitum, Græco utcunque respondet at sequentis fragmenti quod affert ibidem, nullum exstat in versione Rufini vestigium, nec in Græco textu qui ultra numerum 23 non excurrit. Hic tamen illud apposuimus quod commodior alibi non videretur locus. De utroque hæc adnotat sanctus doctor : « Quibus dictis (Origenes) nititur approbare, et firmamentum, id est, cœlum ad comparationem superioris cœli esse inferos, et hanc terram quam incolimus collatione firmamenti inferos appellari; et rursum ad comparationem inferorum qui subter nos sunt, nos cœlum dici, ut quod aliis infernus est, aliis cœlum sit.

"Et forsitan quomodo," etc.: this fragment, which Jerome gives translated from Greek into Latin in his letter to Avitus, answers more or less to the Greek; but of the following fragment, which he cites in the same place, no trace survives in Rufinus's version, nor in the Greek text, which does not run beyond number 23. We have nevertheless set it here, because no more suitable place appeared elsewhere. On both the holy doctor remarks: "By these words (Origen) strives to prove both that the firmament, that is, the heaven, is the underworld in comparison with the higher heaven, and that this earth which we inhabit is called the underworld in comparison with the firmament; and again, that in comparison with the underworld beneath us we are called heaven, so that what is the underworld to some is heaven to others."

(printed under page 200)

(16) ‹23. (16) Fortassis enim› · call in col 391

Vide l. ii Origenian., q. 11, n. 3 et 11.

See Origeniana, book II, question 11, numbers 3 and 11.

(printed under page 200)

Page

running head: 391 ORIGENIS ΠΕΡΙ ΑΡ[ΧΩΝ]
marginal letters: A dum est; B qui regnasse; C 23. (16) Fortassis; D (10) Vide
old-edition numerals: 185 after sed
other: facing Latin version, not set; 9 full-width Latin lines above C (intellectum habens ... gentes esse dispersae., cut off at right) and full-width INTERPRETATIO NOVA below C (cut off at right) not set

PG 11:392

Σιδωνίων προφητεύειν, ἀλλὰ περὶ τῶν νοητῶν. Εἰ γὰρ Ἰσραηλῖται νοητοὶ, ἀκόλουθον καὶ Αἰγυπτίους εἶναι καὶ Βαβυλωνίους νοητούς. Οὐδὲ γὰρ πάνυ ἁρμόζει τὰ ἐν τῷ Ἰεζεκιὴλ λεγόμενα περὶ Φαραὼ βασιλέως Αἰγύπτου, ἀνθρώπου τινὸς ἄρξαντος ἢ ἄρξοντος τῆς Αἰγύπτου λέγεσθαι, ὡς δῆλον ἔσται τοῖς παρατηρουμένοις. Ὁμοίως τὰ περὶ τοῦ ἄρχοντος Τύρου οὐ δύναται νοεῖσθαι περί τινος ἀνθρώπου ἄρξαντος τῆς Τύρου. Καὶ τὰ περὶ τοῦ Ναβουχοδονόσορ πολλαχοῦ λεγόμενα καὶ μάλιστα ἐν τῷ Ἠσαΐᾳ, οὐχ οἷόν τε ἐκλαβεῖν περὶ τοῦ ἀνθρώπου ἐκείνου. Οὔτε γὰρ ἐξέπεσεν ἐκ τοῦ οὐρανοῦ, οὔτε ἑωσφόρος ἦν, οὐδὲ πρωΐ ἀνέτελλεν ἐπὶ τὴν γῆν ὁ Ναβουχοδονόσορ ὁ ἄνθρωπος. Οὐ μὴν οὐδὲ τὰ λεγομενα ἐν τῷ Ἰεζεκιὴλ περὶ Αἰγύπτου, ὡς τεσσαράκοντα ἔτεσιν ἐρημωθησομένης ποτὲ, ὥστε πόδα ἀνθρώπου μὴ εὑρεθῆναι ἐκεῖ· καὶ ὡς ἐπὶ τοσοῦτον πολεμηθησομένης ποτὲ, ὥστε τὸ αἷμα δι' ὅλης αὐτῆς γενέσθαι μέχρι τῶν γονάτων· νοῦν τις ἔχων ἐκλήψεται περὶ τῆς παρακειμένης Αἰγύπτου τοῖς τὰ σώματα ὑπὸ ἡλίου μεμελασμένοις Αἰθίοψι.

and Sidonians, but concerning the spiritual ones. For if there are spiritual Israelites, it follows that there are also spiritual Egyptians and Babylonians. For what is said in Ezekiel concerning Pharaoh king of Egypt does not at all suit to be said of any man who ruled or will rule over Egypt, as will be clear to those who observe carefully. Similarly what is said concerning the ruler of Tyre cannot be understood of any man who ruled over Tyre. And what is said in many places concerning Nebuchadnezzar, and especially in Isaiah, it is not possible to take concerning that man. For neither did the man Nebuchadnezzar fall out of heaven, nor was he the morning star, nor did he rise at dawn upon the earth. Nor yet will anyone who has sense take what is said in Ezekiel concerning Egypt—as going at some time to be desolated for forty years, so that the foot of man should not be found there, and as going at some time to be warred against to such a degree that the blood throughout the whole of it should come up to the knees—concerning the Egypt that lies beside the Ethiopians whose bodies are blackened by the sun.

Καὶ μεθ' ἕτερα.

And after other matters.

Τάχα δὲ ὥσπερ οἱ ἐντεῦθεν κατὰ τὸν κοινὸν θάνατον ἀποθνήσκοντες, ἐκ τῶν ἐνταῦθα πεπραγμένων οἰκονομοῦνται, εἰ κριθεῖεν ἄξιοι τοῦ καλουμένου

And perhaps just as those who die from hence according to the common death are dispensed according to the things done here, if they should be judged worthy of the place called

Editors' notes and page, col. 392

Footnotes

(17) ‹call not on this foot; Greek-text note› · call in col 392 (Greek text only)

Sic mss. Tarinus vero, ἐρημωθησόμενος ὥστε.

So the manuscripts; but Tarin [reads] ἐρημωθησόμενος ὥστε.

(18–19) ‹call not on this foot; Greek-text note› · call in col 392 (Greek text only) Primus Reg., μεμελανωμένοις.

The first Royal manuscript [reads] μεμελανωμένοις.

(printed under page 200)

(20) ‹οἱ ἐντεῦθεν› · call in col 392 (Greek text only)

Τάχα δὲ ὥσπερ οἱ ἐντεῦθεν, etc. Vide clarissimum Huetium Origenianorum lib. ii, quæst. 11 num. 3.

Τάχα δὲ ὥσπερ οἱ ἐντεῦθεν, etc.: see the most illustrious Huet, Origeniana, book II, question 11, number 3.

(printed under page 200)

(21) ‹ἐνταῦθα› · call in col 392 (Greek text only)

Primus cod. Reg., αὐτόθι.

The first Royal manuscript [reads] αὐτόθι.

(printed under page 200)

Page

running head: [ORI]GENIS ΠΕΡΙ ΑΡΧΩΝ 392
marginal letters: A Σιδωνίων προφητεύειν,; B ὥστε πόδα; C Καὶ μεθ'; D exstat in
old-edition numerals: (none)
other: editors' matter set (Καὶ μεθ' ἕτερα.); 11 full-width Latin lines above C (e? Neque enim ... gentes esse dispersae., cut off at left) and full-width INTERPRETATIO NOVA below C (cut off at left) not set

PG 11:393

χωρίου ᾅδου, τόπων διαφόρων τυγχάνειν κατὰ τὴν ἀναλογίαν τῶν ἁμαρτημάτων, οὕτως οἱ ἐκεῖθεν ἵν' οὕτως εἴπω, ἀποθνήσκοντες εἰς τὸν ᾅδην τοῦτον καταβαίνουσι κρινόμενοι ἄξιοι τῶν τοῦ παντὸς περιγείου τόπου διαφόρων οἰκητηρίων βελτιόνων ἢ χειρόνων· καὶ παρὰ τοῖσδε ἢ τοῖσδε τοῖς πατράσιν· ὡς δύνασθαί ποτε Ἰσραηλίτην πεσεῖν ἐς Σκύθας, καὶ Αἰγύπτιον εἰς τὴν Ἰουδαίαν κατελθεῖν. Πλὴν ὁ Σωτὴρ συναγαγεῖν ἦλθε τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. Καὶ πολλῶν ἀπὸ τοῦ Ἰσραὴλ μὴ εἰξάντων τῇ διδασκαλίᾳ αὐτοῦ, οἱ ἀπὸ τῶν ἐθνῶν καλοῦνται.

Hades, to obtain different places according to the proportion of their sins, so those from thence, so to speak, dying descend into this Hades, being judged worthy of the different habitations, better or worse, of the whole terrestrial region, and with these or those fathers, so that an Israelite can at some time fall among Scythians, and an Egyptian come down into Judaea. Nevertheless, the Saviour came to gather together the lost sheep of the house of Israel. And since many from Israel did not yield to His teaching, those from the Gentiles are called.

Unde consequens videbitur etiam prophetias quae singulis gentibus proferuntur, revocari magis ad animas debere, et diversas mansiones earum coelestes. Sed et historias rerum gestarum, quae dicuntur vel genti Israel, vel Jerusalem, vel Judaeae accidisse, illis vel illis gentibus impugnantibus, perscrutandum est et perquirendum, quoniam in quamplurimis corporaliter gesta non constant, quomodo magis ista conveniebant illis gentibus animarum, quae in coelo isto, quod transire dicitur, habitant, vel etiam nunc habitare putandae sunt. Si quis vero evidentes et satis manifestas assertiones horum de Scripturis sanctis exposcat a nobis, respondendum est quia occultare magis haec Spiritui sancto in his quae videntur esse historiae rerum

Whence it will seem to follow that the prophecies also which are uttered for the several nations ought rather to be referred to souls and their diverse heavenly mansions. Moreover, the histories of events as well, which are said to have befallen either the nation of Israel, or Jerusalem, or Judaea, when these or those nations attacked them, must be searched into and investigated—since in very many cases the things done bodily do not hold together—as to how these things rather suited those nations of souls which dwell, or even now are to be supposed to dwell, in this heaven which is said to pass away. But if anyone should demand from us evident and sufficiently manifest assertions of these things from the sacred Scriptures, we must answer that the design of the Holy Spirit was rather to conceal these things in what appear to be histories of

Κέκρυπται δὲ, ὡς ἡγούμεθα, ἐν ταῖς ἱστορίαις ταῦτα. « Καὶ γὰρ ἡ βασιλεία τῶν οὐρανῶν ὁμοία ἐστὶ θησαυρῷ κεκρυμμένῳ ἐν τῷ ἀγρῷ, ὃν εὑρὼν ἄνθρωπος ἔκρυψε, καὶ ἀπὸ τῆς χαρᾶς αὐτοῦ ὑπάγει, καὶ πάντα ὅσα ἔχει πωλεῖ καὶ ἀγοράζει τὸν ἀγρὸν ἐκεῖνον. » Ἐπιστήσωμεν οὖν εἰ μὴ τὸ βλεπόμενον τῆς Γραφῆς καὶ τὸ

Now these things, as we suppose, have been hidden in the histories. "For the kingdom of heaven is like a treasure hidden in the field, which a man having found hid, and for his joy goes and sells all that he has and buys that field." Let us consider, therefore, whether the visible aspect of the Scripture, and what is

Editors' notes and page, col. 393

Footnotes

(23) ‹call not on this foot; Latin-text note› · call in col 393

Hunc locum in editis corruptum sic restituunt mss. In antea editis legitur, « in hunc locum descendunt. Nam illis infernæ hic morientium animæ dicuntur. Credo ob hanc distinctionem, » etc. Ibidem mss., « sicut dicitur, » quod deest in editis.

This passage, corrupt in the printed editions, the manuscripts restore thus. In the earlier editions one reads "in hunc locum descendunt. Nam illis infernae hic morientium animae dicuntur. Credo ob hanc distinctionem," etc. In the same place the manuscripts [have] "sicut dicitur," which is wanting in the printed editions.

(printed under page 201)

(24) ‹call not on this foot; Latin-text note› · call in col 393

Sic mss. Editi, « inhabitaverat. »

So the manuscripts. The printed editions [read] "inhabitaverat."

(printed under page 201)

(25) ‹call not on this foot; Latin-text note› · call in col 393

Unde consequens, etc. Ab his verbis usque ad ista, « quæ omnia, ut diximus, » etc., desideratur textus Græcus cujus jacturam utcunque reparat alterum versionis sancti Hieronymi appositum e regione fragmentum, cujus utique textus Græcus interiit.

"Unde consequens," etc.: from these words as far as these, "quae omnia, ut diximus," etc., the Greek text is wanting; its loss is in some measure made good by the second fragment of Saint Jerome's version, set opposite, whose Greek text has likewise perished.

(25*) ‹illis gentibus› · call in col 393 Sic mss. Male editi, « generibus. » Paulo post mss., « evidentes et satis manifestas assertiones horum. » Editi, « evidentiores rationes eorum. »

So the manuscripts; the printed editions wrongly [read] "generibus." A little later the manuscripts [read] "evidentes et satis manifestas assertiones horum"; the printed editions, "evidentiores rationes eorum."

(printed under page 201)

(26) ‹populis præfuerint› · call in col 393

Regendisque populis præfuerint. Hæc desunt in antea editis, reperiuntur autem in mss. Paulo post mss., « in quo diligentius considera si non indicatur. » Editi, « id quo dilucidius considera si non dicatur. » Mox mss., « ille vero altior et profundior. » Editi, « ille vero altior et profundus. »

"Regendisque populis praefuerint": these words are wanting in the earlier editions but are found in the manuscripts. A little later the manuscripts [read] "in quo diligentius considera si non indicatur"; the printed editions, "id quo dilucidius considera si non dicatur." Next, the manuscripts [read] "ille vero altior et profundior"; the printed editions, "ille vero altior et profundus."

(printed under page 201)

Page

running head: 393 LIBER QUARTUS.
marginal letters: A χωρίου ᾅδου,; B Unde consequens; C Κέκρυπται δὲ,; D (22) Caute
old-edition numerals: (none)
other: middle section (Unde consequens ... historiae rerum) is Latin only, no Greek printed; 7 full-width Latin lines after first Greek paragraph (ferus ad quem ... vocati sunt., cut off at right), 4 full-width Latin lines above C (gestarum, et altius ... praefuerint (26)., cut off at right), and full-width INTERPRETATIO NOVA below C (cut off at right) not set

PG 11:394

VERSIO S. HIERONYMI.

Version of St. Jerome.

Et quia comparavimus de isto mundo ad inferna pergentes animas, iis animabus quae de superiori coelo ad nostra habitacula pervenientes quodammodo mortuae sunt, prudenti investigatione rimandum est, an hoc ipsum possimus etiam in nativitate dicere singularum; ut quomodo quae in ista terra nostra nascuntur animae, vel de inferno rursum meliora capientes ad superiora veniunt, et humanum corpus assumunt, vel de melioribus locis ad nos usque descendunt: sic et ea loca quae supra sunt in firmamento, aliae animae possideant, quae de nostris sedibus ad meliora proficiant; aliae quae de coelestibus ad firmamentum usque delapsae sunt, nec tantum fecere peccatum, ut ad loca quae incolimus truderentur.

And since we have compared the souls going from this world to the lower regions with those souls which, coming from the higher heaven to our dwellings, have in a certain way died, we must examine by careful investigation whether we can say this very same thing also in the birth of each individual soul; so that, just as the souls that are born in this earth of ours either come to higher parts from the lower regions, taking hold again of better things, and assume a human body, or descend from better places right down to us, so also other souls, which advance from our abodes to better things, may possess those places which are above in the firmament, and others which have slipped down from heavenly places as far as the firmament, and have not committed so great a sin as to be thrust down to the places which we inhabit.

Editors' notes and page, col. 394

Footnotes

(38–39) ‹scripture references, set under the Interpretatio nova› · call in col 394 ³⁸ Psal. LXXXV, 13. ³⁹ Matth. XIII, 44.

38 Psalm 85:13. 39 Matthew 13:44.

(printed under page 201)

(22) ‹call not on this foot; Latin-text note› · call in col 394 (column not certain from the foot)

Caute lege.

Read with caution.

(printed under page 201)

(27) ‹call not on this foot; Latin-text note› · call in col 394 (column not certain from the foot)

Caute lege.

Read with caution.

(printed under page 201)

Page

running head: [LIBER] QUARTUS. 394
marginal letters: A (22) pro actibus; B VERSIO S. HIERONYMI.; C Quae omnia,; D fragmentum, cujus
old-edition numerals: 186 after conversationibus,
other: Latin only, no Greek printed (for B: VERSIO S. HIERONYMI. Et quia comparavimus ... truderentur.); editors' matter set (VERSIO S. HIERONYMI.); facing Latin in A and C, 4 full-width Latin lines below B (quibus descendere ... tenuerint,, cut off at left), and full-width INTERPRETATIO NOVA below C (cut off at left) not set

PG 11:395

24. Quae descensio sanctorum patrum in Aegyptum, in hunc mundum videri poterit ad illuminationem caeterorum atque humani generis instructionem a providentia Dei esse concessa, ut per eos caeterae animae illuminatae juvarentur. Ipsis enim primis concessa sunt eloquia Dei, quoniam solum istud est genus quod videre dicitur Deum; hoc enim Israelis nomen significat interpretatum. Jam vero consequens est ut secundum haec aptari debeat et interpretari illud quod decem plagis Aegyptus verberatur ut Dei populum permittat exire, vel ea quae in deserto cum populo geruntur, vel quod ex collatione omnis populi tabernaculum construitur, vel indumentum sacerdotale contexitur, vel de vasis ministerii quaecunque dicuntur, quia vere, sicut scriptum est, umbram in se formamque coelestium continent. Manifeste enim Paulus ait de illis, quia « umbrae et exemplari deserviunt coelestium. » In hac eadem lege etiam nihilominus continetur, quibus legibus quibusque

24. Which descent of the holy fathers into Egypt, that is, into this world, may be seen to have been granted by the providence of God for the illumination of the rest and the instruction of the human race, so that through them the rest of the souls, being illuminated, might be helped. For to them first were the oracles of God granted, since that is the only race which is said to see God; for this is what the name of Israel signifies when interpreted. Now furthermore it follows that in accordance with these things must be adapted and interpreted the fact that Egypt is smitten with ten plagues so that it may permit the people of God to go out, or the things that are done with the people in the desert, or that from the contribution of all the people the tabernacle is constructed, or the priestly vestment is woven, or whatsoever things are said concerning the vessels of ministry, because truly, just as it is written, they contain in themselves a shadow and form of heavenly things. For Paul manifestly says concerning them, that "they serve the shadow and pattern of heavenly things." In this same law also is nonetheless contained, by what laws and by what

Editors' notes and page, col. 395

Footnotes

(39–42) ‹scripture references, set under the Interpretatio nova› · call in col 395 ³⁹⁻⁴⁰ Isa. xlv. ⁴¹ Rom. IX, 6. ⁴² Hebr. VIII, 5.

39–40 Isaiah 45. 41 Romans 9:6. 42 Hebrews 8:5.

(printed under page 202)

(28) ‹call not on this foot; Latin-text note› · call in col 395 (column not certain from the foot)

Sic mss. Editi, « innumerabiles. »

So the manuscripts. The printed editions [read] "innumerabiles."

(printed under page 202)

Page

running head: 395 ORIGENIS ΠΕΡΙ ΑΡ[ΧΩΝ]
marginal letters: A dera, si; B 24. Quae descensio; C hilominus continetur,; D (28) Sic mss.
old-edition numerals: 187 before quae ab ejus
other: Latin only, no Greek printed (for B-C: 24. Quae descensio ... quibusque); facing Latin in A (dera, si ... innumerabilis (28).) and full-width INTERPRETATIO NOVA below C (cut off at right) not set

PG 11:396

ἐπιπόλαιον αὐτῆς καὶ πρόχειρον, ὁ πᾶς ἐστιν ἀγρὸς πλήρης παντοδαπῶν τυγχάνων φυτῶν· τὰ δὲ ἐναποκείμενα καὶ οὐ πᾶσιν ὁρώμενα, ἀλλ' ὡσπερεὶ ὑπὸ τὰ βλεπόμενα φυτὰ κατορωρυγμένα, οἱ θησαυροὶ τῆς σοφίας καὶ τῆς γνώσεως ἀπόκρυφοι· οὕς τινας τὸ Πνεῦμα διὰ τοῦ Ἠσαΐου σκοτεινοὺς καὶ ἀοράτους καὶ ἀποκρύφους καλεῖ· Θεοῦ τοῦ μόνου δυναμένου τὰς κρυπτούσας αὐτοὺς πύλας χαλκᾶς συντρίψαι, καὶ τοὺς σιδηροῦς ἐπικειμένους μοχλοὺς ταῖς θύραις συνθλάσαι, ἵν' εὑρεθῇ πάντα τὰ ἐν τῇ γενέσει περὶ τῶν διαφόρων ἀληθινῶν ψυχῆς γενῶν καὶ οἱονεὶ σπερμάτων ἐγγύς που τοῦ Ἰσραὴλ ἢ πόῤῥω τυγχανόντων· καὶ ἡ ἐς Αἴγυπτον κάθοδος τῶν ἑβδομήκοντα ψυχῶν, ὅπως ἐκεῖ γένωνται ὡσεὶ τὰ ἄστρα τοῦ οὐρανοῦ τῷ πλήθει. Ἀλλ' ἐπεὶ οὐ πάντες οἱ ἐξ αὐτῶν φῶς εἰσι τοῦ κόσμου, « οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ οὗτοι Ἰσραὴλ, » γίνονται ἐκ τῶν ἑβδομήκοντα καὶ ὡσεὶ ἄμμος ἡ παρα τὸ χεῖλος τῆς θαλάσσης ἡ ἀναρίθμητος.

superficial and obvious in it, is not the whole field full of all manner of plants, while the things stored up within and not seen by all, but as it were buried beneath the visible plants, are the hidden treasures of wisdom and knowledge; which the Spirit through Isaiah calls dark and invisible and hidden, God alone being able to break in pieces the brazen gates that hide them, and to shatter the iron bars that lie upon the doors, so that all the things in Genesis may be found concerning the different true races and, as it were, seeds of the soul that happen to be somewhere near Israel or far off, and the descent into Egypt of the seventy souls, that there they may become as the stars of heaven in multitude. Yet since not all who are from them are the light of the world—"for not all who are of Israel, these are Israel"—there come to be out of the seventy also as the sand that is by the lip of the sea, which cannot be numbered.

institutionibus in terra sancta vivendum sit. Sed et comminationes positae sunt his qui praevaricati fuerint legem, necnon et his qui purificatione indigebant, diversa purificationum genera, velut qui frequentius essent polluendi, traduntur, ut per haec tandem ad illam unam purificationem veniant, post quam pollui ultra non licet. Sed et ad numerum populus ipse deducitur, licet non omnes; pueriles namque animae nondum tempus habent ex divino praecepto numerari; sed ne illae quidem animae quae non possunt fieri alterius caput, sed ipsae subditae sunt aliis velut capiti; quas mulieres nominavit, quae utique non adducuntur in numerum illum qui a Deo praecipitur: sed illi soli numerantur qui viri appellantur, quo scilicet ostenderetur non eas posse extrinsecus numerari, sed in his qui viri appellantur, etiam eas comprehendi. Praecipue tamen ad sanctum numerum veniunt hi qui parati sunt ad Israelitica bella procedere, qui possunt adversus illos hostes inimicosque bellare quos sedenti

institutions one must live in the holy land. Moreover, threats also are set down for those who have transgressed the law, and likewise for those who stood in need of purification diverse kinds of purifications are handed down, as for persons who would more frequently be defiled, so that through these they may at length come to that one purification, after which it is no longer lawful to be defiled. Furthermore, the people itself is also brought to a numbering, though not all; for boyish souls do not yet have the age to be numbered according to the divine command, nor even those souls which cannot become the head of another, but are themselves subject to others as to a head, which the text has named women, who assuredly are not brought into that number which is commanded by God; but those alone are numbered who are called men, whereby forsooth it might be shown that those others cannot be numbered outwardly, but are included in these who are called men. Chiefly, however, those come to the holy number who are prepared to go forth to the wars of Israel, who are able to wage war against those foes and enemies whom to the Son sitting

Editors' notes and page, col. 396

Footnotes

(29) ‹non adducuntur› · call in col 396

Sic mss. Editi, « adduntur. »

So the manuscripts. The printed editions [read] "adduntur."

(printed under page 202)

(30) ‹ad sanctum numerum› · call in col 396

Præcipue tamen ad sanctum numerum, etc. Sanctus Hieronymus epist. 94 ad Avitum hunc locum carpere videtur his verbis : « Dicit (Origenes) in fine omnium rerum, quando ad cœlestem Jerusalem reversuri sumus, adversariarum fortitudinum contra populum Dei bella consurgere, ut non sit eorum otiosa virtus, sed exerceantur ad prælia, et habeant materiam roboris, quam utique consequi non possint, nisi fortes primum adversariis institerint, quos ratione et ordine et solertia repugnandi, in libro Numerorum legimus esse superatos. » Verum hæc omnia quæ legerat in Græco Hieronymus, aut dissimulavit Rufinus, aut in alium sensum detorsit.

"Praecipue tamen ad sanctum numerum," etc.: Saint Jerome, in letter 94 to Avitus, seems to censure this passage in these words: "He (Origen) says that at the end of all things, when we are to return to the heavenly Jerusalem, wars of the adverse powers will rise against the people of God, so that their strength may not be idle but may be exercised for battles and have matter for its might, which they could not attain unless they first stood firm against adversaries, whom we read in the book of Numbers to have been overcome by method and order and skill in fighting back." But all these things that Jerome had read in the Greek, Rufinus either passed over in silence or twisted into another sense.

(printed under page 202)

Page

running head: [ORIG]ENIS ΠΕΡΙ ΑΡΧΩΝ 396
marginal letters: A ἐπιπόλαιον αὐτῆς; B institutionibus in; C versus illos; D eorum otiosa
old-edition numerals: (none)
other: B-C (institutionibus in ... quos sedenti) is Latin only, no Greek printed; 2 full-width Latin lines below A (ou omnes ... sicut arena, cut off at left) and full-width INTERPRETATIO NOVA below C (cut off at left) not set

PG 11:397

a dextris suis Filio subjicit Pater, ut destruat omnem principatum ac potestatem; ut per hos militum suorum numeros qui Deo militantes non se implicant negotiis saecularibus, adversarii regna subvertat; a quibus scuta fidei circumferantur, et sapientiae tela vibrentur, etiam in quibus spei et salutis galea coruscet, ac lorica claritatis Deo plenum muniat pectus. Tales quidem mihi videntur milites indicari, et ad hujuscemodi bella praeparari, hi qui in divinis libris per Dei praeceptum numerari jubentur. Horum vero multo clariores perfectioresque designantur illi quorum etiam capilli capitis numerati esse dicuntur. Illi sane qui puniti sunt pro peccatis, quorum corpora ceciderunt in deserto, similitudinem videntur habere eorum qui profecerant quidem non parum, sed ad finem perfectionis pervenire minime potuerunt diversis ex causis, quod vel murmurasse, vel idola coluisse, vel fornicati esse dicuntur, vel tale aliquid quale utique non liceret mente concipere. Sed ne illud quidem sacramento aliquo vacuum puto, quod quidam multa pecora et multa animalia habentes praeveniunt et praeripiunt locum aptum pastibus et nutrimentis pecorum, quem primum omnium Israelitici belli dextra defenderat. Quem locum a Moyse deposcentes, ultra Jordanis fluenta separantur, atque a terrae sanctae possessione secernuntur. Qui Jordanis videri potest secundum coelestium formam rigare et inundare animas sitientes, et sensus adjacentes sibi. Ubi ne illud quidem otiosum videtur, quod Moyses quidem audit a Deo quae in Levitici lege descripta sunt, populus vero in Deuteronomio auditor Moysis efficitur, et ab illo discit ea quae a Deo audire non potuit. Propterea enim velut secunda lex Deuteronomium dicitur, quod nonnullis significare videbitur hoc ipsum, quod cessante lege prima quae per Moysem data est, videatur secunda legislatio deformari, quae specialiter a Moyse traditur Jesu successori ejus: qui utique formam servare creditur Salvatoris nostri, cujus secunda lege, id est praeceptis evangelicis ad perfectum omnia perducuntur.

at His right hand the Father subjects, that He may destroy every principality and power; so that through these numbers of His soldiers, who warring for God do not entangle themselves in secular affairs, He may overthrow the kingdoms of the adversary; by whom the shields of faith are borne around, and the darts of wisdom are brandished, upon whom also the helmet of hope and salvation gleams, and the breastplate of brightness fortifies a breast full of God. Such soldiers indeed seem to me to be indicated, and to be prepared for wars of this kind, in those who in the divine books are commanded by the precept of God to be numbered. But far more illustrious and more perfect than these are designated those of whom even the hairs of the head are said to be numbered. Those, to be sure, who were punished for their sins, whose bodies fell in the desert, seem to bear a likeness to those who had indeed made no small progress, but were by no means able to arrive at the end of perfection from diverse causes, because they are said either to have murmured, or to have worshipped idols, or to have committed fornication, or some such thing as assuredly it would not be lawful to conceive in the mind. Nor do I think even that to be void of some mystery, that certain men having many cattle and many beasts anticipate and seize beforehand a place suitable for pastures and the nourishment of cattle, which first of all the right hand of the Israelite war had defended. Demanding this place from Moses, they are separated beyond the streams of the Jordan, and are set apart from the possession of the holy land. Which Jordan may be seen, according to the pattern of heavenly things, to water and flood thirsty souls and the senses adjacent to it. Where not even this seems idle, that Moses indeed hears from God the things that are written down in the law of Leviticus, whereas in Deuteronomy the people becomes the hearer of Moses, and learns from him those things which it could not hear from God. For on this account Deuteronomy is called as it were a second law, which to some will seem to signify this very thing, that when the first law which was given through Moses ceases, a second legislation seems to be traced out, which is specially handed over by Moses to Joshua his successor, who assuredly is believed to preserve the figure of our Saviour, by Whose second law, that is, by the evangelical precepts, all things are brought to perfection.

Editors' notes and page, col. 397

Footnotes

(31) ‹call not on this foot; Latin-text note› · call in col 397 (column not certain from the foot)

Spei. Deest in editis, sed habetur in mss.

"Spei": wanting in the printed editions, but found in the manuscripts.

(31*) ‹call not on this foot; Latin-text note› · call in col 397 (column not certain from the foot) Alii legunt charitatis. Edit. Patrol.

Others read "charitatis." Editor of the Patrologia.

(printed under page 203)

(32) ‹call not on this foot; Latin-text note› · call in col 397

Sic mss. Editi vero, « pecora et multa alia possidentes præveniunt et præcipiunt locum aptum partubus. »

So the manuscripts; but the printed editions [read] "pecora et multa alia possidentes praeveniunt et praecipiunt locum aptum partubus."

(printed under page 203)

(33) ‹audire non potuit› · call in col 397

Sic mss. Editi, « eam quam a Deo audire non potuit legem. » Mox mss. « significare videbitur. » Editi, « significare videatur. »

So the manuscripts. The printed editions [read] "eam quam a Deo audire non potuit legem." Next, the manuscripts [read] "significare videbitur"; the printed editions, "significare videatur."

(printed under page 203)

Page

running head: 397 LIBER QUART[US.]
marginal letters: A a dextris; B rant quidem; C centes sibi.; D (31) Spei.
old-edition numerals: 188 after locum
other: Latin only, no Greek printed; full-width INTERPRETATIO NOVA below column (cut off at right) not set

PG 11:398

25. Sed videndum est ne forte magis illud indicare videatur, quod sicut in Deuteronomio evidentior et manifestior legislatio declaratur, quam in his quae primo scripta sunt; ita et ab eo adventu Salvatoris quem in humilitate complevit, cum formam servi suscepit, clarior ille et gloriosior secundus in gloria Patris ejus indicetur adventus, et in illo forma Deuteronomii compleatur, cum in regno coelorum sancti omnes aeterni illius Evangelii legibus vivent, et sicut nunc adveniens legem replevit eam quae umbram habet futurorum bonorum, ita et per illum gloriosum adventum implebitur et ad perfectum adducetur hujus adventus umbra. Ita enim dixit propheta de eo : « Spiritus vultus nostri Christus Dominus, cui diximus, quia in umbra ejus vivemus in gentibus, » cum scilicet ab Evangelio temporali dignius omnes sanctos ad Evangelium aeternum transferet, secundum quod Joannes in Apocalypsi de aeterno Evangelio designavit.

25. Yet we must see whether perhaps it may rather seem to indicate this, that just as in Deuteronomy a clearer and more manifest legislation is declared than in those things which were written at first, so also after that advent of the Saviour which He fulfilled in humility when He took the form of a servant, that clearer and more glorious second advent in the glory of His Father is indicated, and in it the figure of Deuteronomy is fulfilled, when in the kingdom of heaven all the saints shall live by the laws of that eternal Gospel, and just as now in His coming He fulfilled that law which has a shadow of the good things to come, so also through that glorious advent will the shadow of this present advent be fulfilled and brought to perfection. For thus spoke the prophet concerning Him: "The Spirit of our countenance, Christ the Lord, of Whom we said that under His shadow we shall live among the nations," when, that is, He shall more worthily transfer all the saints from the temporal Gospel to the eternal Gospel, according as John in the Apocalypse has designated concerning the eternal Gospel.

D. HIERON. INTERPR.

St. Jerome the translator.

Sicut enim per umbram Evangelii, umbram legis implevit; sic quia omnis lex exemplum et umbra est caeremoniarum coelestium, diligentius requirendum, utrum recte intelligamus legem quoque coelestem et caeremonias superni cultus plenitudinem non habere, sed indigere Evangelii veritate, quod in Joannis Apocalypsi Evangelium legimus sempiternum, ad comparationem videlicet hujus nostri Evangelii, quod temporale est, et in transituro mundo ac saeculo praedicatum.

For just as through the shadow of the Gospel He fulfilled the shadow of the law, so, because every law is a pattern and shadow of heavenly ceremonies, we must more diligently inquire whether we rightly understand that the heavenly law also and the ceremonies of the supernal worship do not have fullness, but stand in need of the truth of the Gospel, which in the Apocalypse of John we read of as the everlasting Gospel, in comparison, that is to say, with this Gospel of ours, which is temporal and preached in a world and age that will pass away.

Ἀλλὰ κἂν μέχρι τοῦ πάθους τις ζητήσῃ, τολμηρὸν δόξει ποιεῖν περὶ τῶν οὐρανίων τόπων αὐτὸ ζητῶν. Ἀλλ' εἰ ἔστι πνευματικὰ τῆς πονηρίας ἐν τοῖς οὐρανίοις, ἄρα εἰ ὥσπερ ἐνθάδε οὐκ αἰδούμεθα σταυρούμενον ὁμολογεῖν ἐπὶ καθαιρέσει ὧν

Yet even if someone should inquire as far as the passion, he will seem to do a bold thing in inquiring after it concerning the heavenly places. Still, if there are spiritual hosts of wickedness in the heavenly places, shall we then, just as here we are not ashamed to confess Him crucified for the destruction of the things which

Editors' notes and page, col. 398

Footnotes

(43–44) ‹scripture references, set under the Interpretatio nova› · call in col 398 ⁴³ Thren. IV, 20. ⁴⁴ Apoc. XIV, 6.

43 Lamentations 4:20. 44 Revelation 14:6.

(printed under page 203)

(34) ‹call not on this foot; Latin-text note› · call in col 398 (column not certain from the foot)

Primo. Deest in antea editis, sed habetur in mss.

"Primo": wanting in the earlier editions, but found in the manuscripts.

(printed under page 203)

(35) ‹call not on this foot; Latin-text note› · call in col 398 (column not certain from the foot)

Legibus. Deest in editis, reperitur autem in mss.

"Legibus": wanting in the printed editions, but found in the manuscripts.

(printed under page 203)

(36) ‹call not on this foot; Latin-text note› · call in col 398 (column not certain from the foot)

Adventum. Deest in editis, sed habetur in mss. Paulo post mss., « dignius omnes sanctos. » Editi, « dignos omnes sanctos. »

"Adventum": wanting in the printed editions, but found in the manuscripts. A little later the manuscripts [read] "dignius omnes sanctos"; the printed editions, "dignos omnes sanctos."

(printed under page 203)

(37) ‹call not on this foot; Jerome's version› · call in col 398 (column not certain from the foot)

Sicut enim per umbram Evangelii, etc. Commodiorem locum non reperi ubi celebre istud insererem fragmentum quod e lib. iv Περὶ ἀρχῶν affert Hieronymus in epistola ad Avitum. Postremæ partis quæ futuram in cœlis Salvatoris passionem innuere videtur, Græca verba repræsentat Justinianus ad calcem epistolæ ad Menam. At vero ultima verba ἕως τῆς συντελείας τοῦ παντὸς αἰῶνος, cum verterit sanctus Hieronymus, « in consummatione sæculorum, » clarissimus Huetius Origenianorum lib. ii, quæst. 3, num. 23, pro ἕως legendum putat ἐπί. Cæterum utrum revera opinatus sit Origenes Christum aliquando in supernis locis passurum, disquirit Huetius ibidem num. 23 et 24.

"Sicut enim per umbram Evangelii," etc.: I found no more suitable place in which to insert this celebrated fragment, which Jerome cites from Book IV of the Περὶ ἀρχῶν in his letter to Avitus. The Greek words of its last part, which seems to hint at a future passion of the Saviour in the heavens, Justinian gives at the end of his letter to Menas. But since Saint Jerome rendered the last words, ἕως τῆς συντελείας τοῦ παντὸς αἰῶνος, as "in consummatione saeculorum," the most illustrious Huet (Origeniana, book II, question 3, number 23) thinks ἐπί should be read for ἕως. Whether Origen really held that Christ would at some time suffer in the regions above, Huet investigates in the same place, numbers 23 and 24.

(printed under page 203)

(38) ‹inquirere voluerimus› · call in col 398 (Jerome's version)

Caute lege.

Read with caution.

(printed under page 203)

Page

running head: LIBER QUARTUS. 398
marginal letters: A 25. Sed videndum; B tum (36) implebitur; C aeterno Evangelio; D (37) Sicut enim
old-edition numerals: (none)
other: upper section (25. Sed videndum ... praedicatum.) is Latin only, no Greek printed; editors' matter set (D. HIERON. INTERPR.); facing Latin of lower Greek fragment (VERSIO HIERONYMI. Quod quidem etiamsi ... et non eru-) and full-width INTERPRETATIO NOVA below (cut off at left) not set

PG 11:399

καθεῖλε διὰ τοῦ πεπονθέναι, οὕτω τὸ κἀκεῖ παραπλήσιον διδόντες γίνεσθαι τὰ καὶ ἑξῆς ἕως τῆς συντελείας τοῦ παντὸς αἰῶνος οὐ φοβηθησόμεθα,

He destroyed through having suffered, so also not fear to grant that something similar takes place there too in the times that follow even until the consummation of the whole age,

26. Verum in his omnibus sufficiat nobis sensum nostrum regulae pietatis aptare, et ita sentire de sancti Spiritus verbis, quod non secundum humanae fragilitatis eloquium nitet sermo compositus, sed sicut scriptum est, « Omnis gloria regis intrinsecus est, » et divinorum sensuum thesaurus intra fragile vasculum vilis litterae continetur inclusus. Porro autem si quis curiosus explanationem singulorum requirat, veniat et nobiscum pariter audiat quomodo Paulus apostolus per Spiritum sanctum, qui perscrutatur etiam profunda Dei, altitudinem divinae sapientiae ac scientiae scrutans, nec tamen ad finem, et, ut ita dixerim, ad intimam cognitionem praevalens pervenire, desperatione rei et stupore clamat et dicit : « O altitudo divitiarum sapientiae et scientiae Dei ! » Et quod desperatione perfectae comprehensionis hoc proclamaverit, audi ipsum dicentem : « Quam inscrutabilia sunt judicia Dei, et quam investigabiles viae ejus ! » Non enim dixit, difficile posse scrutari judicia Dei, sed omnino non posse; nec dixit difficile investigari posse vias ejus, sed non posse investigari. Quantumcunque enim quis in scrutando promoveat et studio intentiore proficiat, gratia quoque Dei adjutus sensuque illuminatus, ad perfectum finem eorum quae requiruntur pervenire non poterit, nec omnis mens quae creata est, possibile habet ullo genere comprehendere, sed ut invenerit quaedam ex his quae quaeruntur, iterum videt alia quae quaerenda sunt. Quod etsi ad ipsa pervenerit, multo iterum plura ex illis quae requiri debeant, pervidebit. Propter quod et sapientissimus Salomon naturam rerum per sapientiam intuens, ait : « Dixi, sapiens efficiar, et ipsa sapientia longe facta est a me, longe plus quam erat, et altitudinem profundam quis inveniet ? » Sed et Isaias sciens rerum initia a natura mortali inveniri non posse, sed ne ab his quidem naturis quae quamvis diviniores sint quam humana est, factae tamen et ipsae sunt vel creatae; sciens ergo quod a nulla harum neque initium,

26. Yet in all these matters let it suffice for us to adapt our understanding to the rule of piety, and so to think concerning the words of the Holy Spirit, that the discourse composed does not shine according to the eloquence of human frailty, but as it is written, "All the glory of the king is within," and the treasure of divine meanings is contained enclosed within the fragile vessel of the lowly letter. Furthermore, if any curious person should seek an explanation of each detail, let him come and hear together with us how the apostle Paul through the Holy Spirit, Who searches even the deep things of God, searching the depth of the divine wisdom and knowledge, and yet not prevailing to arrive at the end and, so to speak, at the inmost knowledge, in despair of the matter and in amazement cries out and says: "O the depth of the riches of the wisdom and knowledge of God!" And that he proclaimed this out of despair of perfect comprehension, hear him saying: "How unsearchable are the judgements of God, and how untraceable His ways!" For he did not say that the judgements of God can with difficulty be searched out, but that they cannot be at all; nor did he say that His ways can with difficulty be traced out, but that they cannot be traced out. For however much anyone may advance in searching and make progress through more intent study, even when helped by the grace of God and illuminated in understanding, he will not be able to arrive at the perfect end of the things that are sought, nor is every mind that has been created able in any way to comprehend, but when it has found some of the things that are sought, it again sees other things that must be sought. And even if it should arrive at these, it will again perceive far more things out of them which must be sought. On which account also the wisest Solomon, contemplating the nature of things through wisdom, says: "I said, I will become wise, and wisdom itself was made far from me, far more than it was, and who shall find the deep depth?" Moreover, Isaiah also, knowing that the beginnings of things cannot be found by mortal nature, nor even by those natures which, though they are more divine than human nature is, nevertheless have themselves also been made or created—knowing, therefore, that by none of these can either the beginning

Editors' notes and page, col. 399

Footnotes

(45–53) ‹scripture references, set full width› · call in col 399 and col 400 ⁴⁵ Ps. XLIV, 14. ⁴⁶ Rom. XI, 33. ⁴⁷ Ibid. ⁴⁸ Eccle. VII, 24. ⁴⁹ Isa. xli, 22, 23. ⁵⁰ Isa. vi, 3. ⁵¹ Eccli. XVI, 22. ⁵² Coloss. I, 15. ⁵³ Ibid. 17.

45 Psalm 44:14. 46 Romans 11:33. 47 Ibid. 48 Ecclesiastes 7:24. 49 Isaiah 41:22–23. 50 Isaiah 6:3. 51 Ecclesiasticus 16:22. 52 Colossians 1:15. 53 Ibid. 17.

(printed under page 204)

(39) ‹call not on this foot; Latin-text note› · call in col 399

Dei. Deest in editis, sed habetur in mss.

"Dei": wanting in the printed editions, but found in the manuscripts.

(printed under page 204)

(40) ‹investigari posse› · call in col 399

Posse. Deest item in editis.

"Posse": likewise wanting in the printed editions.

(printed under page 204)

(41) ‹call not on this foot; Latin-text note› · call in col 399 (column not certain from the foot)

Nam et Hebræus doctor, etc. Vide lib. i, cap. 3, n. 4, ubi eadem fere reperiuntur et verba Græca apponuntur.

"Nam et Hebraeus doctor," etc.: see book I, chapter 3, number 4, where nearly the same words are found and the Greek words are set beside them.

(printed under page 204)

Page

running head: 399 ORIGENIS ΠΕΡΙ ΑΡΧΩ[Ν]
marginal letters: A καθεῖλε διὰ; B audiat quomodo; C moveat et; D ab his quidem
old-edition numerals: 189 before nec omnis
other: facing Latin at A (bescimus crucem ... salventur?) not set; section 26 (26. Verum in his ... neque ini-) is Latin only, no Greek printed; ends mid-word ini-

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neque finis inveniri potest, ait : « Priora quae fuerint dicite, et scimus quia dii estis; vel novissima quae sunt annuntiate, et tunc videbimus quia dii estis. » Nam et Hebraeus doctor ita tradebat : pro eo quod initium omnium vel finis non possit ab ullo comprehendi, nisi tantummodo a Domino Jesu Christo, et a Spiritu sancto, aiebat per figuram visionis Isaiam dixisse, duos seraphim solos esse qui duabus quidem alis operiunt faciem Dei, duabus vero pedes, et duabus volant clamantes ad invicem sibi et dicentes : « Sanctus, sanctus, sanctus, Dominus Deus Sabaoth, plena est universa terra gloria tua. » Quod ergo sola seraphim utrasque alas suas habent in facie Dei et in pedibus ejus, audendum est pronuntiare quod neque exercitus sanctorum angelorum, neque sedes sanctae, neque dominationes, neque principatus, neque potestates scire possunt integre initium omnium et fines universitatis. Sed intelligendum est sanctos istos quos annumeravit spiritus et virtutes proximas quidem esse ipsis initiis, et attingere tantum quantum consequi non valent reliqui : verumtamen quodcunque illud est quod revelante Filio Dei et Spiritu sancto didicerint istae virtutes, quamplurima quidem assequi poterunt et multo plura priores inferioribus, omnia tamen comprehendere impossibile eis est, quia scriptum est : « Quamplurima ex operibus Dei in secretis sunt. » Unde et optabile est ut pro viribus se unusquisque semper extendat ad ea quae priora sunt, ea quae retrorsum sunt obliviscens, tam ad opera meliora quam etiam ad sensum intellectumque puriorem per Jesum Christum Salvatorem nostrum, cui est gloria in saecula.

or the end be found, says: "Tell the former things what they were, and we know that you are gods; or announce the last things what they are, and then we shall see that you are gods." For the Hebrew teacher also used to hand down thus: because the beginning of all things or the end cannot be comprehended by anyone, save only by the Lord Jesus Christ and by the Holy Spirit, he used to say that Isaiah had spoken through the figure of a vision that there are two seraphim alone who with two wings indeed cover the face of God, and with two the feet, and with two fly, crying out to one another and saying: "Holy, holy, holy, Lord God of Sabaoth, the whole earth is full of Thy glory." Because, therefore, the seraphim alone have both pairs of their wings upon the face of God and upon His feet, we must venture to declare that neither the host of the holy angels, nor the holy thrones, nor the dominions, nor the principalities, nor the powers can wholly know the beginning of all things and the ends of the universe. Rather, we must understand that those holy spirits and powers which he enumerated are indeed very near to the beginnings themselves, and attain so much as the rest are not able to reach; nevertheless, whatsoever that is which those powers have learned through the revelation of the Son of God and the Holy Spirit, they will indeed be able to attain very many things, and the higher ones far more than the lower, yet to comprehend all things is impossible for them, because it is written: "Very many of the works of God are in secret." Whence also it is desirable that each one according to his strength should always stretch himself forth to the things that are before, forgetting the things that are behind, both towards better works and also towards a purer sense and understanding, through Jesus Christ our Saviour, to Whom is glory for ever.

27. Omnis ergo cui veritatis cura est, parum de nominibus et sermonibus curet, quia per singulas gentes diversae verborum consuetudines habentur; et hoc magis quod significatur, quam qualibus verbis significetur, intendat; praecipue in tam magnis et tam difficilibus rebus; sicut cum quaeritur, verbi causa, si sit aliqua substantia in qua neque color neque habitus neque tactus neque magnitudo intelligenda sit, mente sola conspicabilis, quam prout vult quis, ita et nominat; nam Graeci ἀσώματον eam, id est incorpoream dixerunt, divinae vero Scripturae invisibilem esse pronuntiant : imaginem enim invisibilis Dei Paulus dicit esse Christum. Sed et rursum per Christum creata dixit esse omnia visibilia et invisibilia. Per quod declaratur esse

27. Let everyone, therefore, who has a care for the truth care little about names and words, since among the several nations different usages of words are held; and let him direct his attention rather to that which is signified than to what sort of words it is signified by, especially in matters so great and so difficult; as, for example, when the question is asked whether there is some substance in which neither colour nor shape nor touch nor magnitude is to be understood, visible to the mind alone, which each one names just as he wishes; for the Greeks have called it ἀσώματον, that is, incorporeal, whereas the divine Scriptures declare that it is invisible; for Paul says that Christ is the image of the invisible God. And again he said that through Christ were created all things visible and invisible. Whereby it is declared that there are

Editors' notes and page, col. 400

Footnotes

(49–53) ‹scripture references› · call in col 400 ⁴⁹ Isa. XLI, 22, 23. ⁵⁰ Isa. VI, 3. ⁵¹ Eccli. XVI, 22. ⁵² Coloss. I, 15. ⁵³ Ibid. 17.

49 Isaiah 41:22, 23. 50 Isaiah 6:3. 51 Sirach 16:22. 52 Colossians 1:15. 53 Ibid. 1:17.

(printed under page 204)

(41) ‹Nam et Hebræus doctor› · call in col 400

Nam et Hebræus doctor, etc. Vide lib. I, cap. 3, n. 4, ubi eadem fere reperiuntur et verba Græca apponuntur.

"Nam et Hebraeus doctor", etc.: see Book I, chapter 3, no. 4, where nearly the same things are found and the Greek words are added.

(printed under page 204)

(42) ‹Seraphim› · call in col 400

Seraphim. Deest in editis. Ibidem mss., « in facie Dei et in pedibus ejus. » Editi, « in faciem Dei et sub pedibus ejus. » Infra mss. « quos annumeravit spiritus. » Editi, « qui annumerantur spiritus. » Paulo post mss., « assequi poterunt. » Editi, « assequi potuerunt. » Infra mss., « cui est gloria in sæcula. » Editi, « cui est gloria in sæcula sæculorum, amen. » Mox mss. « parum de nominibus. » Editi, « parum de omnibus nominibus. »

"Seraphim": wanting in the printed editions. In the same place the manuscripts [read] "in facie Dei et in pedibus ejus"; the printed editions, "in faciem Dei et sub pedibus ejus." Below, the manuscripts [read] "quos annumeravit spiritus"; the printed editions, "qui annumerantur spiritus." A little later the manuscripts [read] "assequi poterunt"; the printed editions, "assequi potuerunt." Below, the manuscripts [read] "cui est gloria in saecula"; the printed editions, "cui est gloria in saecula saeculorum, amen." Next, the manuscripts [read] "parum de nominibus"; the printed editions, "parum de omnibus nominibus."

(printed under page 204)

(43) ‹Paulus dicit› · call in col 400

Paulus dicit. Sic mss. Editi vero, « dicunt. » Infra mss., « quorum significatio proprie nullis omnino potest humanæ linguæ sermonibus explicari. » Editi, « quorum significationem proprie nullus omnino potest humanæ linguæ sermonibus explicare. » Paulo post mss. recte omnino : « non pro vilitate sermonis. » Male editi, « non pro utilitate sermonis. »

"Paulus dicit": so the manuscripts; but the printed editions [read] "dicunt." Below, the manuscripts [read] "quorum significatio proprie nullis omnino potest humanae linguae sermonibus explicari"; the printed editions, "quorum significationem proprie nullus omnino potest humanae linguae sermonibus explicare." A little later the manuscripts read, quite rightly, "non pro vilitate sermonis"; the printed editions wrongly, "non pro utilitate sermonis."

(printed under page 204)

Page

running head: [ORIGE]NIS ΠΕΡΙ ΑΡΧΩΝ 400
marginal letters: A tium, neque; B neque dominationes,; C sum intellectumque; D enim invisibilis
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment tium from initium

PG 11:401

etiam in creaturis quasdam invisibiles secundum proprietatem suam substantias. Sed haec quamvis ipsae non sint corporeae, utuntur tamen corporibus, licet ipsae sint corporea substantia meliores. Illa vero substantia Trinitatis quae principium est et causa omnium, ex qua omnia, et per quam omnia, et in qua omnia, neque corpus, neque in corpore esse credenda est, sed ex toto incorporea. Verum haec per excessum quemdam, rei tamen ipsius con-

even among creatures certain substances invisible according to their own proper nature. Yet these, although they are not themselves bodily, nevertheless make use of bodies, albeit they are themselves better than bodily substance. But that substance of the Trinity which is the beginning and cause of all things, out of which are all things, and through which are all things, and in which are all things, must be believed to be neither body nor in a body, but wholly incorporeal. Yet having briefly said these things by way of a certain digression, though warned by the

sequentia commonitos breviter dixisse sufficiat ad ostendendum id, quod sunt quaedam quorum significatio proprie nullis omnino potest humanae linguae sermonibus explicari, sed simpliciore magis intellectu, quam ullis verborum proprietatibus declarantur. Ad quam regulam etiam divinarum litterarum intelligentia retinenda est, quo scilicet ea quae dicuntur, non pro vilitate sermonis, sed pro divinitate sancti Spiritus qui eas conscribi inspiravit, censeantur.

sequence of the matter itself, let it suffice to show this, that there are certain things the signification of which cannot properly be explained at all by any words of human speech, but are made clear rather by a simpler understanding than by any proper meanings of words. To which rule also the understanding of the divine Scriptures must be held fast, so that, namely, the things that are spoken may be judged not according to the lowliness of the speech, but according to the divinity of the Holy Spirit Who inspired them to be written.

Anacephalaeosis de Patre, et Filio, et Spiritu sancto, et caeteris quae superius dicta sunt.

Recapitulation concerning the Father, and the Son, and the Holy Spirit, and the other things that have been said above.

Ὥρα ἐπαναλαβόντα περὶ Πατρὸς καὶ Υἱοῦ καὶ ἁγίου Πνεύματος, ὀλίγα τῶν τότε παραλελειμμένων διεξελθεῖν περὶ Πατρὸς, ὡς ἀδιαίρετος ὢν καὶ ἀμέριστος Υἱοῦ γίνεται Πατὴρ, οὐ προβαλὼν αὐτὸν, ὡς οἴονταί τινες. Εἰ γὰρ προβολή ἐστιν ὁ Υἱὸς τοῦ Πατρὸς, καὶ γεννᾷ μὲν ἐξ αὐτοῦ ὁποῖα τὰ τῶν ζώων γεννήματα, ἀνάγκη σῶμα εἶναι τὸν προβάλλοντα, καὶ τὸν προβεβλημένον.

It is time, resuming concerning the Father and the Son and the Holy Spirit, to go through a few of the things then passed over concerning the Father: how, being indivisible and unparted, He becomes Father of the Son, not having put Him forth by projection, as some think. For if the Son is a projection of the Father, and He begets out of Himself such things as are the offspring of animals, it is necessary that both He who projects and He who has been projected be body.

Editors' notes and page, col. 401

Footnotes

(44) ‹call not on this foot; Greek-text note› · call in col 401 (Greek text only)

Ὅρα ἐπαναλαβόντα, etc. Marcello Ancyrano (ut videre est apud Eusebium lib. i adversus eumdem Marcellum) hæc admodum displicebant : quod inde sequi putaret Origenem secundam quamdam substantiam δευτέραν ὑπόθεσιν in Filio agnoscere. Verum si per se spectetur hic locus, catholicus est, nec aliud docet Origenes, ut optime adnotavit Eusebius, quam non licere corporalem quamdam et passivam generationem divinitatis Filii Dei commisceri. Certe nullus calumniæ locus relinquetur, si quæ statim hunc locum excipiunt in versione Rufini, genuina prorsus sunt et sincera : Huetius autem putat hæc verba : « Aut ex nullis substantibus Filium procreatum a Patre, id est extra substantiam suam, ut fuerit aliquando quando non fuerit, » vel a Rufino fuisse interpretationi intexta, vel ab aliis Rufino antiquioribus Græco ipsi contextui inserta contra Arium, quem Sozomenus ait πρότερον παρ' ἑτέρου μὴ εἰρημένον τολμῆσαι ἐν Ἐκκλησίᾳ ἀποφήνασθαι τὸν Υἱὸν τοῦ Θεοῦ ἐξ οὐκ ὄντων γεγενῆσθαι, καὶ εἶναί ποτε ὅτε οὐκ ἦν : « primum in Ecclesia ausum esse dicere quod nemo ante illum dixerat, Filium scilicet Dei ex non exstantibus exstitisse, et fuisse aliquando cum non esset. » Sed falsus est Sozomenus. Athanasius enim libro De decretis Nicænæ synodi, pag. 233, Origenis verba refert quæ huic Rufinianæ versionis loco valde affinia sunt, et ex quibus liquet ante Arium fuisse hæreticos qui dicerent « fuisse aliquando quando non erat Filius, » quosque sic refellit Origenes : Εἰ ἔστιν εἰκὼν τοῦ Θεοῦ τοῦ ἀοράτου, ἀόρατος εἰκών, ἐγὼ δὲ τολμήσας προσθείην ἄν, ὅτι καὶ ὁμοιότης τυγχάνων τοῦ Πατρὸς, οὐκ ἔστιν ὅτε οὐκ ἦν. Πότε γὰρ ὁ Θεὸς ὁ κατὰ τὸν Ἰωάννην φῶς λεγόμενος (ὁ Θεὸς γὰρ φῶς ἐστίν) ἀπαύγασμα οὐκ εἶχε τῆς ἰδίας δόξης, ἵνα τολμήσας τις ἀρχὴν δῷ εἶναι Υἱοῦ πρότερον οὐκ ὄντος; Πότε δὲ ἡ τῆς ἀῤῥήτου καὶ ἀκατονομάστου καὶ ἀφθέγκτου ὑποστάσεως τοῦ Πατρὸς εἰκών, ὁ χαρακτήρ, Λόγος, ὁ γινώσκων τὸν Πατέρα, οὐκ ἦν; Κατανοείτω γὰρ ὁ τολμῶν, καὶ λέγων, Ἦν ποτε ὅτε οὐκ ἦν ὁ Υἱὸς, ὅτι ἐρεῖ καὶ τό· Σοφία ποτὲ οὐκ ἦν, καὶ Λόγος οὐκ ἦν, καὶ ζωὴ οὐκ ἦν. « Si est imago Dei invisibilis, invisibilis quoque est ipsa imago. Quin etiam addere ausim, cum sit similitudo Patris, non posse fieri ut aliquando non fuerit. Quando enim Deus quem Joannes lucem appellat (nam Deus lux est), propriæ gloriæ splendore caruit, ut quis audeat principium exsistendi Filio tribuere, quasi scilicet antea non fuisset? Quandonam vero non erat Verbum, Verbum, inquam, quod et Patrem cognoscit, et est character ac imago ejusdem substantiæ, quæ digne nec exprimi, nec nominari, nec proferri possit? Intelligat enim qui dicere audet : Fuit aliquando cum non esset Filius, idem esse ac si diceret : Sapientia aliquando non erat, Verbum non erat, vita non erat. » Idem Origenes rursus ita alibi loquitur teste Athanasio ibidem : Ἀλλ' οὐ θέμις ἐστὶν οὐδὲ ἀκίνδυνον διὰ τὴν ἀσθένειαν ἡμῶν τὸ, ὅσον ἐφ' ἡμῖν, ἀποστερεῖσθαι τὸν Θεὸν τοῦ ἀεὶ συνόντος αὐτῷ Λόγου μονογενοῦς, σοφίας ὄντος ᾗ προσέχαιρεν· οὕτω γὰρ οὐδὲ ἀεὶ χαίρων νοηθήσεται. « Verum nefas est nec periculo vacat propter nostram infirmitatem, Deum, quantum in nobis est, unigenito privare Verbo quod semper cum illo fuit, et illa erat sapientia qua delectabatur. Alioquin eum non semper fuisse delectatum intelligendum erit. » Vide lib. ii Origenian., q. 2.

"Ὅρα ἐπαναλαβόντα," etc.: these words greatly displeased Marcellus of Ancyra (as may be seen in Eusebius, book I against that same Marcellus), because he thought it followed from them that Origen acknowledged in the Son a certain second substance, a δευτέραν ὑπόθεσιν. But if this passage is regarded in itself it is catholic, and Origen teaches nothing else, as Eusebius very well observed, than that it is not lawful to mix with the divinity of the Son of God a bodily and passible generation. Certainly no room for calumny will be left if what immediately follows this passage in Rufinus's version is wholly genuine and sound. Huet, however, thinks that these words, "Or that the Son was begotten by the Father from no substances, that is, outside His own substance, so that there was once a time when He was not," were either woven into the translation by Rufinus or inserted into the Greek text itself, against Arius, by others older than Rufinus: Arius, who Sozomen says πρότερον παρ' ἑτέρου μὴ εἰρημένον τολμῆσαι ἐν Ἐκκλησίᾳ ἀποφήνασθαι τὸν Υἱὸν τοῦ Θεοῦ ἐξ οὐκ ὄντων γεγενῆσθαι, καὶ εἶναί ποτε ὅτε οὐκ ἦν: "first dared to say in the Church what no one before him had said, namely that the Son of God came to be from things that did not exist, and that there was once a time when He was not." But Sozomen is mistaken. For Athanasius, in his book On the Decrees of the Synod of Nicaea, page 233, quotes words of Origen closely akin to this passage of Rufinus's version, from which it is clear that before Arius there were heretics who said "that there was once a time when the Son was not," and whom Origen refutes thus: [Greek as printed, rendered by the Latin that follows:] "If He is the image of the invisible God, the image itself is invisible too. Indeed I would dare to add that, since He is the likeness of the Father, it cannot be that there was a time when He was not. For when did God, whom John calls light (for God is light), lack the radiance of His own glory, that anyone should dare to assign to the Son a beginning of existence, as though He had not been before? And when was the Word not, the Word, I say, who knows the Father and is the stamp and image of that same substance, which can be fittingly neither expressed nor named nor uttered? Let him who dares to say 'There was a time when the Son was not' understand that it is the same as if he said 'Wisdom once was not, the Word was not, life was not.'" The same Origen speaks thus again elsewhere, on the witness of Athanasius in the same place: [Greek as printed, rendered by the Latin that follows:] "But it is unlawful, and not without danger because of our weakness, to deprive God, so far as lies in us, of the only-begotten Word who was always with Him, and who was that wisdom in which He delighted. Otherwise it will have to be understood that He was not always delighted." See Origeniana, book II, question 2.

(printed under page 205)

Page

running head: 401 LIBER QUARTUS.
marginal letters: A etiam in; B τὸν, ὡς; C bius, quam
old-edition numerals: 190 before potuimus (in facing Latin)
other: first paragraph (etiam in creaturis ... rei tamen ipsius con-) is Latin only, no Greek printed, ending mid-word con-; full-width heading (Anacephalaeosis de Patre, et Filio, et Spiritu sancto, cut off at right), facing Latin in right sub-column (28. Tempus autem est ... Si enim prolatio est), and full-width INTERPRETATIO NOVA below (cut off at right) not set
other: a full-width band stands across cols 401/402 in mid-page: the 1 paragraph(s) above it in col 402 are set here, after the 1 above it in col 401 (reading order, moved on receipt); the band itself (its title lines) is not set by the volunteer page: set it here, at the move, with full_width

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Non enim dicimus sicut haeretici putant, partem aliquam substantiae Dei in Filium versam, aut ex nullis substantibus Filium procreatum a Patre, id est extra substantiam suam, ut fuerit aliquando quando non fuerit; sed, abscisso omni sensu corporeo ex invisibili et incorporeo, Verbum et sapientiam genitam dicimus absque ulla corporali passione, velut si voluntas procedat e mente. Nec absurdum videbitur, cum dicatur Filius charitatis, si hoc modo etiam voluntatis putetur. Sed et Joannes indicat quia Deus lux est, et Paulus designat quia

For we do not say, as the heretics think, that some part of the substance of God was turned into the Son, or that the Son was procreated by the Father out of no existing things, that is, outside His own substance, so that there was a time when He was not; rather, cutting off every bodily sense, we say that out of the invisible and incorporeal, the Word and wisdom was begotten without any bodily passion, just as if the will should proceed from the mind. Nor will it seem absurd, seeing that He is called the Son of love, if in this way He should also be thought the Son of the will. Moreover, John also indicates that God is light, and Paul designates that

Editors' notes and page, col. 402

Footnotes

(54) ‹Deus lux est› · call in col 402

⁵⁴ I Joan. I.

54 1 John 1.

(printed under page 205)

(45) ‹call not on this foot; Latin-text note› · call in col 402 (column not certain from the foot) · (continues)

Sic mss. Editi « habebit necessario corpus. » Paulo post mss., « partem aliquam substantiæ Dei in Filium versam aut ex nullis substantibus. » Libb.

So the manuscripts. The printed editions [read] "habebit necessario corpus." A little later the manuscripts [read] "partem aliquam substantiae Dei in Filium versam aut ex nullis substantibus." The books …

(printed under page 205)

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running head: [LI]BER QUARTUS. 402
marginal letters: A sequentia commonitos; B id est extra; C ἦν. « Si est
old-edition numerals: (none)
other: Latin only, no Greek printed (for A and B: Non enim dicimus ... designat quia); begins with fragment sequentia from consequentia; full-width heading below A (Spiritu sancto, et caeteris quae superius dicta sunt., cut off at left), 4 lines of facing Latin above B (Filius Patris, ... prolatus est.), and full-width INTERPRETATIO NOVA below B (cut off at left) not set
other: the 1 paragraph(s) of this column above the full-width band are set under col 401 (reading order, moved on receipt)

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Filius splendor lucis aeternae sit. Sicut ergo lux nunquam sine splendore esse potuit, ita nec Filius quidem sine Patre intelligi potest, qui et figura expressa substantiae ejus, et Verbum, et sapientia dicitur. Quomodo ergo potest dici, quia fuit aliquando quando non fuit Filius? Nihil enim aliud est id dicere, nisi quia fuit aliquando quando veritas non erat, quando sapientia non erat, quando vita non fuerit, cum in his omnibus perfecte Dei Patris substantia censeatur. Non enim ab eo dirimi haec, vel ab ejus possunt unquam substantia separari. Quae quidem quamvis intellectu multa esse dicantur, re tamen et substantia unum sunt, in quibus plenitudo est divinitatis. Hoc autem ipsum quod dicimus, quia nunquam fuit quando non fuit, cum venia audiendum est. Nam et haec ipsa nomina temporalis vocabuli significantiam gerunt, id est quando vel nunquam; supra omne autem tempus, et supra omnia saecula, et supra omnem aeternitatem intelligenda sunt ea quae de Patre et Filio et Spiritu sancto dicuntur. Haec enim sola Trinitas est quae omnem sensum intelligentiae non solum temporalis, verum etiam aeternalis excedit. Caetera vero quae sunt extra Trinitatem, in saeculis et in temporibus metienda sunt. Hunc igitur Filium Dei secundum quod Verbum est Deus quod erat in principio apud Deum, nemo consequenter putabit in loco aliquo contineri, neque secundum quod sapientia est, neque secundum quod veritas est, neque secundum quod vita est, vel justitia, vel sanctificatio, vel redemptio. Haec enim omnia non indigent loco, ut agere quid vel operari possint, sed pro his qui virtutis ejus inoperationisque participant, haec singula intelligenda sunt.

the Son is the brightness of eternal light. Just as light, therefore, could never be without brightness, so neither indeed can the Son be understood without the Father, Who is called both the express figure of His substance, and the Word, and wisdom. How therefore can it be said that there was a time when the Son was not? For to say that is nothing else than to say that there was a time when truth was not, when wisdom was not, when life was not, whereas in all these the substance of God the Father is judged perfectly to consist. For these cannot be sundered from Him, or ever be separated from His substance. And although in thought these are said to be many, yet in reality and substance they are one, in which is the fullness of divinity. Moreover, this very expression which we use, that there never was when He was not, must be heard with allowance. For even these very words bear the signification of a temporal term, that is, "when" or "never"; whereas the things that are spoken concerning the Father and the Son and the Holy Spirit must be understood as above all time, and above all ages, and above all eternity. For this Trinity alone it is which exceeds every sense of understanding, not only temporal, but even eternal. The remaining things, however, which are outside the Trinity, are to be measured in ages and in times. This Son of God, therefore, in respect of His being the Word, God Which was in the beginning with God, no one will consistently suppose to be contained in any place, nor in respect of His being wisdom, nor in respect of His being truth, nor in respect of His being life, or righteousness, or sanctification, or redemption. For all these things do not stand in need of a place in order that they may be able to do or work anything, but each of these is to be understood in relation to those who partake of His power and working.

29. Si vero quis dicet per eos qui participes sunt Verbi Dei, vel sapientiae ejus, vel veritatis, vel vitae, etiam ipsum Verbum et sapientiam videri in loco esse; respondendum est ei, quia dubium non est quod Christus secundum quod Verbum et sapientia est vel caetera omnia, erat in Paulo, propter quod dicebat : « Aut experimentum quaeritis ejus qui in me loquitur Christus? » Et iterum : « Vivo autem jam non ego, vivit vero Christus in me. » Tunc ergo cum esset in Paulo, quis dubitabit quod similiter erat in Petro, et in Joanne, et in singulis quibusque sanctorum, et non solum in his qui in terris sunt, verum et in his qui in coelis sunt? Absurdum namque est dicere, quia in Petro quidem

29. But if anyone shall say that through those who are partakers of the Word of God, or of His wisdom, or truth, or life, the Word Himself also and wisdom seem to be in a place, we must answer him that there is no doubt that Christ, in respect of His being the Word and wisdom or all the rest, was in Paul, on which account he used to say: "Or do you seek a proof of Christ Who speaks in me?" And again: "Now it is no longer I who live, but Christ lives in me." At that time, therefore, when He was in Paul, who will doubt that He was similarly in Peter, and in John, and in each one of the saints, and not only in those who are on earth, but also in those who are in heaven? For it is absurd to say that Christ was indeed in Peter

Editors' notes and page, col. 403

Footnotes

(55–61) ‹scripture references, set full width› · call in col 403 and col 404 ⁵⁵ Hebr. I. ⁵⁶ II Cor. XIII, 3. ⁵⁷ Galat. ii, 20. ⁵⁸ Matth. XXII; Luc. XX. ⁵⁹ Coloss. I, 16. ⁶⁰ Joan. I, 3. ⁶¹ Psalm. xxxii, 6.

55 Hebrews 1. 56 2 Corinthians 13:3. 57 Galatians 2:20. 58 Matthew 22; Luke 20. 59 Colossians 1:16. 60 John 1:3. 61 Psalm 32:6.

(printed under page 206)

(46) ‹nemo consequenter› · call in col 403

Sic mss. Editi vero, « convenienter. »

So the manuscripts; but the printed editions [read] "convenienter."

(printed under page 206)

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running head: 403 ORIGENIS ΠΕΡΙ ΑΡ[ΧΩΝ]
marginal letters: A Filius splendor; B dum est.; C ptio. Haec; D me. Tunc
old-edition numerals: (none)
other: Latin only, no Greek printed

PG 11:404

et in Paulo erat Christus, in Michaele vero archangelo, et in Gabriele non erat. Ex quo manifeste deprehenditur, quia divinitas Filii Dei non in loco aliquo concludebatur; alioquin in ipso tantum fuisset, et in alio non fuisset; sed secundum incorporeae naturae majestatem cum a nullo loco concludatur, in nullo rursum deesse intelligitur. Verum illa sola differentia intelligenda est, quod etiamsi sit in diversis, sicut diximus, in Petro, vel Paulo, vel Michaele, vel Gabriele, non tamen similiter est in universis. Plenius enim et clarius, et, ut ita dixerim, apertius in archangelis est quam in aliis sanctis viris. Quod ex eo manifestum est, quia cum ad summam perfectionem venerint sancti quique, dicuntur similes angelis effici, vel aequales, secundum evangelicam sententiam. Unde constat in singulis quibusque tantum effici Christum, quantum ratio indulserit meritorum.

and in Paul, but was not in Michael the archangel and in Gabriel. From which it is manifestly perceived that the divinity of the Son of God was not shut up in any place—otherwise it would have been in that one alone, and would not have been in another—but since according to the majesty of incorporeal nature it is shut up by no place, it is understood on the other hand to be wanting in none. Only this sole difference is to be understood, that although He is in different persons, as we have said—in Peter, or Paul, or Michael, or Gabriel—nevertheless He is not in the same degree in all. For He is more fully and more clearly and, so to speak, more openly in archangels than in other holy men. Which is manifest from this, that when the several saints have come to the highest perfection, they are said to become like or equal to the angels, according to the declaration of the Gospel. Whence it is established that in each individual person Christ becomes so great as the measure of his merits has allowed.

30. His igitur nobis de Trinitatis ratione breviter repetitis, consequens est illud etiam breviter admonere, quod per Filium « creata dicuntur omnia quae in coelis sunt, et quae in terra, visibilia et invisibilia, sive throni, sive dominationes, sive principatus, sive potestates, omnia per ipsum et in ipso creata sunt, et ipse est ante omnes, et omnia illi constant qui est caput. » Quibus consona etiam Joannes in Evangelio dicit, quia « omnia per ipsum facta sunt, et sine ipso factum est nihil. » David vero totius Trinitatis mysterium in universorum conditione significans ait : « Verbo Domini coeli firmati sunt, et spiritu oris ejus omnis virtus eorum. » Post haec vero competenter admonebimus de adventu corporali et incarnatione unigeniti Filii Dei : in quo non ita sentiendum est, quod omnis divinitatis ejus majestas intra brevissimi corporis claustra conclusa est, ita ut omne Verbum Dei et sapientia ejus ac substantialis veritas ac vita, vel a Patre divulsa sit, vel intra corporis ejus coercita et conscripta brevitatem, nec usquam praeterea putetur operata; sed inter utrumque cauta pietatis debet esse confessio, ut neque aliquid divinitatis in Christo defuisse credatur, et nulla penitus a paterna substantia, quae ubique est, facta putetur esse divisio. Tale namque aliquid etiam Baptista Joannes indicat, cum corporaliter absente Jesu diceret ad turbas : « Medius vestrum stat quem vos nescitis, qui post me venit, cujus non sum dignus solvere corrigiam calceamentorum.

30. Having therefore briefly repeated these things concerning the doctrine of the Trinity, it follows that we should also briefly give reminder of this, that through the Son "all things are said to have been created that are in heaven and that are on earth, visible and invisible, whether thrones, or dominions, or principalities, or powers: all things were created through Him and in Him, and He is before all, and all things hold together for Him Who is the head." In harmony with which John also says in the Gospel that "all things were made through Him, and without Him was made nothing." And David, signifying the mystery of the whole Trinity in the creation of all things, says: "By the Word of the Lord the heavens were established, and by the Spirit of His mouth all their power." After these things, moreover, we shall fittingly give reminder concerning the bodily advent and incarnation of the only-begotten Son of God; wherein we must not think thus, that all the majesty of His divinity was shut up within the confines of a very small body, in such a way that the whole Word of God and His wisdom and substantial truth and life was either torn away from the Father, or confined and circumscribed within the smallness of His body, and is not to be thought to have worked anywhere besides; rather, between both extremes there ought to be a cautious confession of piety, so that neither may anything of divinity be believed to have been wanting in Christ, nor may any division at all be thought to have been made from the Father's substance, which is everywhere. For some such thing John the Baptist also indicates, when in the bodily absence of Jesus he said to the crowds: "In the midst of you stands One Whom you do not know, Who comes after me, the latchet of Whose shoes I am not worthy to loose."

Editors' notes and page, col. 404

Footnotes

(47) ‹call not on this foot; Latin-text note› · call in col 404 (column not certain from the foot)

Aliis. Deest in editis, at reperitur in mss. Paulo post mss. « secundum evangelicam sententiam. » Editi, « secundum doctrinam evangelicam. » Mox mss. « de Trinitatis ratione. » Editi, « de æternitatis ratione. »

"Aliis": wanting in the printed editions, but found in the manuscripts. A little later the manuscripts [read] "secundum evangelicam sententiam"; the printed editions, "secundum doctrinam evangelicam." Next, the manuscripts [read] "de Trinitatis ratione"; the printed editions, "de aeternitatis ratione."

(printed under page 206)

(48) ‹conditione significans› · call in col 404

Sic mss. Editi, « universorum conditiones significans. » Mox mss., « competenter admonebimus. » Editi, « consequenter admonebimus. » Paulo post mss., « intra brevissimi corporis claustra conclusa est, ita ut. » Editi, « in brevissimi corporis claustro clausa est, ut. »

So the manuscripts. The printed editions [read] "universorum conditiones significans." Next, the manuscripts [read] "competenter admonebimus"; the printed editions, "consequenter admonebimus." A little later the manuscripts [read] "intra brevissimi corporis claustra conclusa est, ita ut"; the printed editions, "in brevissimi corporis claustro clausa est, ut."

(printed under page 206)

(49) ‹intra corporis› · call in col 404

Sic recte mss. Editi, « cordis. » Mox mss., « cauta pietatis debet. » Editi, « una pietatis debet. » Paulo post mss., « putetur esse divulsio. » Editi, « putetur esse divisio. » Paulo infra mss., « corrigiam calceamentorum. » Editi, « corrigiam calceamenti. »

So the manuscripts, rightly. The printed editions [read] "cordis." Next, the manuscripts [read] "cauta pietatis debet"; the printed editions, "una pietatis debet." A little later the manuscripts [read] "putetur esse divulsio"; the printed editions, "putetur esse divisio." A little below, the manuscripts [read] "corrigiam calceamentorum"; the printed editions, "corrigiam calceamenti."

(printed under page 206)

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running head: [ORI]GENIS ΠΕΡΙ ΑΡΧΩΝ 404
marginal letters: A et in Paulo; B secundum evangelicam; C mini coeli; D ubique est,
old-edition numerals: 191 after viris.
other: Latin only, no Greek printed; ends mid-word calcea-
other: the word calceamentorum. was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 405

PG 11:405

» Quod utique dici non poterat de eo qui absens erat, quantum ad corporalem praesentiam pertinet, quia medius staret eorum inter quos non aderat corporaliter Filius Dei.

Which assuredly could not be said of Him Who was absent, so far as pertains to bodily presence, namely, that the Son of God stood in the midst of those among whom He was not bodily present.

31. Ne quis tamen nos existimet per haec illud affirmare, quod pars aliqua deitatis Filii Dei fuerit in Christo, reliqua vero pars alibi vel ubique : quod illi sentire possunt qui naturam substantiae incorporeae atque invisibilis ignorant. Impossibile namque est de incorporeo partem dici, aut divisionem aliquam fieri, sed in omnibus, et per omnia, et super omnia est, eo modo quo superius diximus, id est quo vel sapientia, vel Verbum, vel vita, vel veritas intelligitur; per quem intellectum omnis sine dubio conclusio localis excluditur. Volens igitur Filius Dei pro salute generis humani apparere hominibus et inter homines conversari, suscepit non solum corpus humanum, ut quidam putant, sed et animam, nostrarum quidem animarum similem per naturam, proposito vero et virtute similem sibi, et talem qualis omnes voluntates et dispensationes Verbi ac sapientiae indeclinabiliter possit implere. Quod autem habuerit animam, manifestissime in Evangeliis designat ipse Salvator, dicens : « Nemo tollit a me animam meam, sed ego pono eam abs me. Potestatem habeo ponendi animam meam, et iterum potestatem habeo assumendi eam. » Et rursum : « Tristis est anima mea usque ad mortem. » Et iterum : « Nunc anima mea turbata est. » Neque enim tristis et turbata anima Verbum Dei intelligendum est quod ex auctoritate divinitatis dicit : « Potestatem habeo ponendi animam meam. » Nec tamen ita dicimus fuisse Filium Dei in illa anima, sicut fuit in anima Pauli, vel Petri, caeterorumque sanctorum, in quibus Christus similiter ut in Paulo loqui creditur. Sed de illis omnibus illud sentiendum est quod Scriptura dicit quia « nemo mundus a sorde, nec si unius diei fuerit vita ejus. » Haec vero anima quae fuit in Jesu, priusquam sciret malum, elegit bonum : et quia dilexit justitiam et odit iniquitatem, propterea unxit eam Deus oleo laetitiae prae participibus suis. Oleo ergo laetitiae ungitur, cum Verbo Dei immaculata foederatione conjuncta est, et per hoc sola omnium animarum peccati incapax fuit, quia Filii Dei bene et plene capax fuit; ideoque et unum cum ipso est, atque ejus

31. Yet lest anyone should suppose us through these things to affirm this, that some part of the deity of the Son of God was in Christ, while the remaining part was elsewhere or everywhere—which those may think who are ignorant of the nature of incorporeal and invisible substance. For it is impossible for a part to be spoken of in respect of the incorporeal, or for any division to take place; rather, He is in all things, and through all things, and above all things, in the way in which we have said above, that is, in the way in which either wisdom, or the Word, or life, or truth is understood; by which understanding all local confinement is without doubt excluded. Wishing, therefore, for the salvation of the human race to appear to men and to converse among men, the Son of God took up not only a human body, as some think, but also a soul, like our souls indeed by nature, but in purpose and virtue like Himself, and such as could unswervingly fulfil all the wills and dispensations of the Word and wisdom. Now that He had a soul, the Saviour Himself most manifestly designates in the Gospels, saying: "No one takes My soul from Me, but I lay it down of Myself. I have power to lay down My soul, and I have power to take it up again." And again: "My soul is sorrowful even unto death." And again: "Now is My soul troubled." For the Word of God, Which out of the authority of divinity says, "I have power to lay down My soul," is not to be understood as the sorrowful and troubled soul. Nor yet do we say that the Son of God was in that soul in the same way as He was in the soul of Paul, or of Peter, and of the rest of the saints, in whom Christ is believed to speak similarly as in Paul. Rather, concerning all those we must hold what the Scripture says, that "no one is clean from defilement, not even if his life be of one day." But this soul which was in Jesus chose the good before it knew evil; and because it loved righteousness and hated iniquity, therefore God anointed it with the oil of gladness above its fellows. It is anointed, therefore, with the oil of gladness when it is joined to the Word of God in an spotless union, and through this alone of all souls was it incapable of sin, because it was well and fully capable of the Son of God; and therefore it is also one with Him, and by His

Editors' notes and page, col. 405

Footnotes

(62–73) ‹scripture references, set full width› · call in col 405 and col 406 ⁶² Joan. I, 26. ⁶³ Joan. X, 18. ⁶⁴ Matth. XXVI, 38. ⁶⁵ Joan. XII, 27. ⁶⁶ Job xiv, 4, 5. ⁶⁷ Isai. VII. ⁶⁸ Psal. XLIV, 8. ⁶⁹ Colos. iii, 3. ⁷⁰ I Joan. II, 6. ⁷¹ II Cor. XIII, 4. ⁷² I Cor. II, 2. ⁷³ Philipp. II, 6.

62 John 1:26. 63 John 10:18. 64 Matthew 26:38. 65 John 12:27. 66 Job 14:4–5. 67 Isaiah 7. 68 Psalm 44:8. 69 Colossians 3:3. 70 1 John 2:6. 71 2 Corinthians 13:4. 72 1 Corinthians 2:2. 73 Philippians 2:6.

(printed under page 207)

(50) ‹call not on this foot; Latin-text note› · call in col 405 (column not certain from the foot)

Sic mss. Editi vero : « neque tamen per hoc illum affirmare credendum est, quod pars. » Paulo post mss., « de incorporeo partem dici aut divisionem aliquam fieri, sed, » etc. In editis, legitur « ab » pro « de, » et omittitur « fieri. »

So the manuscripts; but the printed editions [read] "neque tamen per hoc illum affirmare credendum est, quod pars." A little later the manuscripts [read] "de incorporeo partem dici aut divisionem aliquam fieri, sed," etc. In the printed editions "ab" is read for "de," and "fieri" is omitted.

(printed under page 207)

(51) ‹manifestissime (51)› · call in col 405

Ita recte mss. Editi vero, « quali omnes voluntates et dispensationes Verbi ac sapientiæ indeclinabilis possint impleri. Quod autem habuerit, manifestissime. » Paulo post mss., « sicut fuit in anima Pauli. » Editi, « sicut fuerit in anima Pauli. » Mox mss., « illud sentiendum est. » Editi, « sciendum est. »

So the manuscripts, rightly; but the printed editions [read] "quali omnes voluntates et dispensationes Verbi ac sapientiae indeclinabilis possint impleri. Quod autem habuerit, manifestissime." A little later the manuscripts [read] "sicut fuit in anima Pauli"; the printed editions, "sicut fuerit in anima Pauli." Next, the manuscripts [read] "illud sentiendum est"; the printed editions, "sciendum est."

(printed under page 207)

Page

running head: 405 LIBER QUARTUS[.]
marginal letters: A mentorum. Quod; B cluditur. Volens; C tristis et; D juncta est,
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment mentorum from calceamentorum

PG 11:406

vocabulis nuncupatur, et Jesus Christus appellatur, per quem omnia facta esse dicuntur. De qua anima, quoniam totam in se sapientiam Dei et veritatem vitamque receperat, etiam illud arbitror dixisse Apostolum, qui ait quoniam « Vita nostra abscondita est cum Christo in Deo; cum autem Christus apparuerit vita nostra, tunc et vos cum ipso apparebitis in gloria. » Quis enim alius hic intelligendus est Christus, qui in Deo absconditus dicitur et postea appariturus, nisi ille qui oleo laetitiae unctus refertur, id est substantialiter Deo repletus, in quo nunc absconditus dicitur? Propterea enim et omnibus credentibus Christus exemplum ponitur, quia sicut ille semper et antequam sciret omnino malum, elegit bonum, et dilexit justitiam, et odio habuit iniquitatem, et propterea unxit eum Deus oleo laetitiae; ita et unusquisque post lapsum vel post errorem expurget se maculis, exemplo proposito, et habens itineris ducem arduam viam virtutis incedat; ut sic forte per hoc in quantum fieri potest per imitationem ejus participes efficiamur divinae naturae, sicut scriptum est, quia « qui dicit se Christo credere, debet, sicut ille ambulavit, et ipse ambulare. » Hoc ergo Verbum et haec sapientia per cujus imitationem vel sapientes vel rationabiles dicimur, omnibus fit omnia, ut omnes lucrifaciat; et fit infirmus infirmis, ut infirmos lucrifaciat; et quia infirmus efficitur, propter hoc dicitur de eo : « Etiamsi crucifixus est ex infirmitate, sed vivit ex virtute Dei. » Denique Corinthiis qui infirmi erant, Paulus nihil se indicat « scire nisi Christum Jesum, et hunc crucifixum. »

names is it called, and is named Jesus Christ, through Whom all things are said to have been made. Concerning which soul, since it had received into itself the whole wisdom of God and truth and life, I think that the Apostle also spoke that word when he says: "Our life is hidden with Christ in God; when Christ our life shall appear, then you also shall appear with Him in glory." For what other Christ is here to be understood, Who is said to be hidden in God and afterwards about to appear, save He Who is related to have been anointed with the oil of gladness, that is, substantially filled with God, in Whom He is now said to be hidden? For on this account also is Christ set forth as an example to all believers, because just as He always, and before He knew evil at all, chose the good, and loved righteousness, and hated iniquity, and therefore God anointed Him with the oil of gladness, so too each one, after a fall or after an error, should cleanse himself from stains with the example set before him, and having a guide for the journey should walk the steep way of virtue; so that thus perhaps through this, as far as is possible through imitation of Him, we may be made partakers of the divine nature, just as it is written that "he who says that he believes in Christ ought himself also to walk just as He walked." This Word, therefore, and this wisdom, through the imitation of Which we are called either wise or rational, becomes all things to all, that He may gain all; and He becomes weak to the weak, that He may gain the weak; and because He becomes weak, on this account it is said of Him: "Even though He was crucified out of weakness, yet He lives by the power of God." Finally, to the Corinthians who were weak, Paul indicates that he "knows nothing save Christ Jesus, and Him crucified."

32. Quidam autem volunt de ipsa anima dictum videri, cum primum de Maria corpus assumpsit, etiam illud quod Apostolus dicit : « Qui cum in forma Dei esset, non rapinam arbitratus est esse se aequalem Deo, sed semetipsum exinanivit, formam servi accipiens; » cum eam sine dubio in formam Dei melioribus exemplis et institutionibus repararet, atque in eam plenitudinem unde se exinaniverat, revocaret. Sicut autem participatione Filii Dei quis in filium adoptatur, et participatione sapientiae in Deo sapiens efficitur, ita et participatione Spiritus sancti, sanctus et spiritalis efficitur. Unum enim atque idem est Spiritus sancti participium sumere, quod est Patris et Filii;

32. Now some wish that what the Apostle says—"Who, though He was in the form of God, did not count it a prize to be equal to God, but emptied Himself, taking the form of a servant"—should also seem to have been spoken of that soul itself, when first it took a body from Mary, whereas without doubt He was restoring it to the form of God by better examples and instructions, and recalling it to that fullness whence it had emptied itself. Moreover, just as by participation in the Son of God anyone is adopted as a son, and by participation in wisdom in God is made wise, so also by participation in the Holy Spirit is he made holy and spiritual. For it is one and the same thing to take a share in the Holy Spirit as it is to take a share in the Father and the Son,

Editors' notes and page, col. 406

Footnotes

(52) ‹call not on this foot; Latin-text note› · call in col 406 (column not certain from the foot)

Ipso. Ita mss. Editi vero, « Christo. » Mox editi, « quis enim alius intelligendus est Christus qui in eo absconditus. »

"Ipso": so the manuscripts; but the printed editions [read] "Christo." Next, the printed editions [read] "quis enim alius intelligendus est Christus qui in eo absconditus."

(printed under page 207)

(53) ‹rationabiles dicimur› · call in col 406

Sic mss. Editi, « dicuntur. » Infra mss. recte, « de ipsa anima dictum videri. » Editi, « de ipsa anima Dei videri. »

So the manuscripts. The printed editions [read] "dicuntur." Below, the manuscripts rightly [read] "de ipsa anima dictum videri"; the printed editions, "de ipsa anima Dei videri."

(printed under page 207)

(54) ‹se exinaniverat› · call in col 406 (the last line is smudged in the scan; readings in square brackets are uncertain)

Sic mss. Editi, « [exinanivit]. » Mox mss., « in Filium adoptatur. » Editi « [in Filio adoptatur]. »

So the manuscripts. The printed editions [read] "[exinanivit]." Next, the manuscripts [read] "in Filium adoptatur"; the printed editions, "[in Filio adoptatur]."

(printed under page 207)

Page

running head: [LI]BER QUARTUS. 406
marginal letters: A vocabulis nuncupatur,; B justitiam, et; C crucifixus est; D participatione Spiritus
old-edition numerals: 192 after ejus
other: Latin only, no Greek printed

PG 11:407

quippe cum una et incorporea natura sit Trinitatis. Verum quae de participatione animae diximus, simili ratione ut de animabus, ita et de angelis et coelestibus sunt intelligenda virtutibus; quoniam omnis rationabilis creatura participio indiget Trinitatis. Sed et mundi hujus visibilis ratio, quoniam vel maxima etiam de his haberi quaestio solet, qualiter se habeat, prout potuimus in superioribus diximus pro iis qui in fide nostra etiam credendi rationem perquirere solent, et pro iis qui haeretica adversum nos certamina commovent, et materiae nomen quod ne ipsi quidem quale sit, adhuc intelligere potuerunt, solent frequentius ventilare : de quo necessarium puto etiam nunc breviter commonere.

seeing that the nature of the Trinity is one and incorporeal. Yet the things which we have said concerning the participation of the soul must in like manner, as concerning souls, so also be understood concerning angels and heavenly powers, since every rational creature stands in need of participation in the Trinity. Moreover, the account of this visible world as well—since even the greatest question of all is wont to be held concerning these matters—how it stands, we have stated in the preceding books so far as we were able, for the sake of those who in our faith are wont also to inquire into the reason of belief, and for the sake of those who stir up heretical disputes against us, and are wont very frequently to bandy about the word "matter," though what sort of thing it is not even they themselves have hitherto been able to understand; concerning which I think it necessary even now briefly to give reminder.

33. Et primo quidem sciendum est quod nomen ipsum materiae pro ea substantia quae subesse corporibus dicitur, positum in Scripturis canonicis nusquam usque ad praesens invenimus. Illud enim quod dicit Isaias : « Et comedet sicut foenum ὕλην, » id est materiam : dicens de eis qui in suppliciis constituti sunt, materiam posuit pro peccatis. Sed et sicubi in alio loco scriptum forte materiae nomen est, nusquam, ut arbitror, hoc, de quo nunc quaerimus, significare invenietur, nisi tantummodo in Sapientia quae dicitur Salomonis, qui utique liber non ab omnibus in auctoritate habetur. Ibi tamen scriptum invenimus hoc modo : « Non enim, inquit, deerat omnipotenti manui tuae quae creaverat mundum ex informi materia, immittere eis multitudinem ursorum, vel feroces leones. » Quamplurimi sane putant rerum ipsam materiam significari in eo quod in principio Genesis scriptum est a Moyse : « In principio fecit Deus coelum et terram, terra autem erat invisibilis et incomposita. » Invisibilem namque et incompositam terram non aliud eis Moyses quam informem materiam visus est indicare. Quod si vere haec est materia, constat exinde inconvertibilia non esse initia corporum. Nam hi qui atomos, vel ea quae in partes venire non possunt, vel ea quae in aequales partes veniunt, vel unum aliquod elementum rerum corporalium principia posuerunt, nomen materiae, id est quod principaliter materiam significat, inter principia statuere non potuerunt. Neque enim cum materiam subjiciunt omni corpori per omnia convertibilem substantiam vel mutabilem vel divisibilem, extra qualitates eam secundum proprietatem subjicient. Quibus etiam nos acquiescimus, qui omni genere abnuimus ingenitam

33. And first indeed we must know that the word "matter" itself, set down for that substance which is said to underlie bodies, we have nowhere found up to the present in the canonical Scriptures. For as to that which Isaiah says: "And it shall devour ὕλην, that is, matter, like hay," speaking of those who are set in punishments, he put "matter" for sins. Moreover, even if perhaps in some other place the word "matter" is written, nowhere, as I think, will it be found to signify this concerning which we are now inquiring, save only in the Wisdom which is called Solomon's, a book which assuredly is not held in authority by all. Yet there we find it written in this manner: "For it was not impossible," he says, "for Thine almighty hand, which had created the world out of formless matter, to send upon them a multitude of bears, or fierce lions." Very many, to be sure, think that the matter itself of things is signified in what is written by Moses in the beginning of Genesis: "In the beginning God made the heaven and the earth, and the earth was invisible and unformed." For by the invisible and unformed earth Moses seemed to them to indicate nothing else than formless matter. Now if this is truly matter, it is established therefrom that the beginnings of bodies are not unchangeable. For those who have posited atoms, or things which cannot be divided into parts, or things which divide into like parts, or some one element as the first principles of bodily things, have not been able to set the word "matter," that is, what in the primary sense signifies matter, among the first principles. For when they posit matter as underlying every body—a substance changeable or mutable or divisible throughout—they will not posit it as being in its own proper nature without qualities. And with them we also agree, who altogether deny that matter

Editors' notes and page, col. 407

Footnotes

(74–76) ‹scripture references› · call in col 407 ⁷⁴ Isa. x, 17. ⁷⁵ Sap. XI, 18. ⁷⁶ Gen. I, 1.

74 Isaiah 10:17. 75 Wisdom 11:18. 76 Genesis 1:1.

(printed under page 208)

(55) ‹call not on this foot; Latin-text note› · call in col 407

Sic mss. Editi, « corporalibus. » Infra mss., « significare invenietur. » Editi, « signare invenietur. »

So the manuscripts. The printed editions [read] "corporalibus." Below, the manuscripts [read] "significare invenietur"; the printed editions, "signare invenietur."

(printed under page 208)

(56) ‹Non enim, inquit› · call in col 407

Inquit. Deest in antea editis. Mox mss. recte, « multitudinem ursorum. » Editi, « similitudinem ursorum. »

"Inquit": wanting in the earlier editions. Next, the manuscripts rightly [read] "multitudinem ursorum"; the printed editions, "similitudinem ursorum."

(printed under page 208)

(57) ‹non aliud eis› · call in col 407

Sic mss. Editi, « esse. » Paulo post mss., « unum aliquod elementum. » Editi, « unum ad elementum. » Paulo post mss., « convertibilem substantiam vel mutabilem vel divisibilem. » In editis deest, « substantiam, » et « vel divisibilem. » Post paululum mss., « secundum hæc quæ in prioribus. » Editi, « secundum hæc enim in prioribus. »

So the manuscripts. The printed editions [read] "esse." A little later the manuscripts [read] "unum aliquod elementum"; the printed editions, "unum ad elementum." A little later the manuscripts [read] "convertibilem substantiam vel mutabilem vel divisibilem"; in the printed editions "substantiam" and "vel divisibilem" are wanting. Shortly after, the manuscripts [read] "secundum haec quae in prioribus"; the printed editions, "secundum haec enim in prioribus."

(printed under page 208)

Page

running head: 407 ORIGENIS ΠΕΡΙ ΑΡΧ[ΩΝ]
marginal letters: A quippe cum; B 33. Et primo; C immittere eis; D materiam significat,
old-edition numerals: (none)
other: Latin only, no Greek printed; ends mid-word in-
other: the word ingenitam was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 408

PG 11:408

vel infectam dici materiam debere, secundum haec quae in prioribus, prout potuimus, ostendimus, cum etiam ex aqua, et terra, aere, vel calore, per diversa arborum genera diversos ostendimus proferri fructus; vel cum ignem, aerem, aquam, terramque mutari in semetipsa invicem ac resolvi aliud in aliud elementum mutua quadam consanguinitate docuimus; sed et cum de escis vel hominum vel animalium probavimus substantiam carnis exsistere, vel humorem seminis naturalis in carnem solidam ossaque converti. Quae omnia documento sunt quod substantia corporalis permutabilis sit, et ex omni in omnem deveniat qualitatem.

ought to be called unbegotten or unmade, in accordance with the things which we have shown, so far as we were able, in the preceding books, when we showed that even out of water and earth, air or heat, different fruits are brought forth through different kinds of trees; or when we taught that fire, air, water, and earth are changed into one another and resolved one into another element by a certain mutual kinship; and also when we proved that the substance of flesh arises from the food either of men or of animals, or that the moisture of natural seed is turned into solid flesh and bones. All of which things are a proof that bodily substance is thoroughly changeable, and passes from every quality into every quality.

34. Verumtamen illud scire oportet, quod nunquam substantia sine qualitate subsistit, sed intellectu solo discernitur hoc quod subjacet corporibus et quod capax est qualitatis, esse materia. Quidam altius ergo de his volentes inquirere, ausi sunt dicere nihil aliud esse naturam corpoream quam qualitates. Si enim duritia et mollities, calidum et frigidum, humidum et aridum qualitas est, his autem vel caeteris hujusmodi amputatis nihil aliud intelligitur subjacere, videbuntur qualitates esse omnia. Unde et hi qui haec asserunt, asseverare conati sunt, ut quoniam omnes qui materiam infectam dicunt, qualitates a Deo factas esse confitentur, inveniatur per hoc etiam secundum ipsos nec materia esse infecta : siquidem qualitates sint omnia, quae utique sine contradictione ab omnibus a Deo factae esse pronuntiantur. Hi vero qui subjacenti cuidam materiae additas extrinsecus qualitates volunt ostendere, hujuscemodi utuntur exemplis, verbi gratia : Paulus sine dubio aut tacet, aut loquitur, aut vigilat, aut dormit, vel certo quodam corporis habitu consistit; aut enim sedet, aut stat, aut jacet. Haec enim sunt hominibus accidentia, sine quibus nunquam fere inveniuntur. Nec tamen sensus noster manifeste de eo aliquid horum definit, sed ita eum per haec intelligimus vel consideramus, ut non omnino rationem status ejus comprehendamus, vel in eo quod vigilat, vel in eo quod dormit, aut in quo loquitur, vel tacet, et si qua alia sunt quae accidere necesse est hominibus. Si ergo quis Paulum sine his omnibus esse consideret quae possunt accidere, ita et id quod subjacet quis intelligere sine qualitatibus poterit. Cum ergo sensus noster omni qualitate ab intellectu suo remota ipsum subjacentiae solius, ut ita dixerim, punctum contuetur,

34. Nevertheless, one must know this, that substance never subsists without quality, but by the understanding alone is that which underlies bodies and is capable of quality discerned to be matter. Some, therefore, wishing to inquire more deeply concerning these things, have ventured to say that bodily nature is nothing else than qualities. For if hardness and softness, hot and cold, moist and dry are quality, and when these or other things of this kind are cut away nothing else is understood to underlie them, all things will seem to be qualities. Whence also those who assert these things have endeavoured to maintain that, since all who call matter unmade confess that qualities were made by God, through this it may be found that even according to them matter is not unmade either, seeing that all things are qualities, which assuredly are declared by all without contradiction to have been made by God. Those, on the other hand, who wish to show that qualities are added from without to a certain underlying matter, use examples of this kind: for instance, Paul without doubt is either silent, or speaks, or is awake, or sleeps, or stands in some definite posture of body; for either he sits, or stands, or lies down. For these are accidents belonging to men, without which they are hardly ever found. And yet our mind does not manifestly define any of these things as being of his essence, but we so understand or consider him through these things that we do not at all comprehend the essence of his state either in the fact that he is awake, or in the fact that he sleeps, or in that he speaks, or is silent, and whatever other things there are which must needs happen to men. If therefore anyone should consider Paul as being without all these things which can happen to him, in the same way anyone will also be able to understand that which underlies without qualities. When therefore our mind, having removed every quality from its conception, gazes upon the very point, so to speak, of the underlying substrate alone,

Editors' notes and page, col. 408

Footnotes

(58) ‹call not on this foot; Latin-text note› · call in col 408 (column not certain from the foot)

Recte mss., « esse. » Male vero editi, « est. » Mox mss., « nihil aliud esse naturam corpoream. » Editi, « nihil aliud esse materiam corpoream. »

Rightly the manuscripts [read] "esse"; but wrongly the printed editions, "est." Next, the manuscripts [read] "nihil aliud esse naturam corpoream"; the printed editions, "nihil aliud esse materiam corpoream."

(printed under page 208)

(59) ‹quod vigilat› · call in col 408

Sic omnes mss. Editi, « in eo qui vigilat vel in eo qui dormit, aut in eo qui loquitur. »

So all the manuscripts. The printed editions [read] "in eo qui vigilat vel in eo qui dormit, aut in eo qui loquitur."

(printed under page 208)

Page

running head: [ORIG]ENIS ΠΕΡΙ ΑΡΧΩΝ 408
marginal letters: A genitam vel; B quam substantia; C qualitates sint; D accidere necesse
old-edition numerals: 193 after materiae
other: Latin only, no Greek printed; begins with fragment genitam from ingenitam; ends mid-word con-
other: the word contuetur, was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 409

PG 11:409

et ipsi inhaeret, nequaquam respiciens ad mollitiem, vel duritiem, vel calidum, vel frigidum, vel humidum, vel aridum substantiae, tunc simulata quodammodo cogitatione, his omnibus qualitatibus nudam videbitur intueri materiam.

and cleaves to it, in no way looking to the softness, or hardness, or hot, or cold, or moist, or dry of the substance, then by a somewhat feigned thought it will seem to behold matter bare of all these qualities.

35. Sed fortasse requiret aliquis, si possumus etiam de Scripturis occasionem aliquam intelligentiae hujus accipere. Videtur mihi tale aliquid significari in Psalmis, cum dicitur a Propheta : « Imperfectum tuum viderunt oculi mei. » In quo videtur mens Prophetae rerum initia intuitu perspicaciore discutiens, et materiam sensu solo ac ratione a qualitatibus dividens, imperfectum Dei sensisse, quod utique adjectis qualitatibus intelligitur consummatum. Sed et in libro suo Enoch ita ait : « Ambulavi usque ad imperfectum, » quod ipsum puto posse similiter intelligi, quod scilicet ambulaverit mens prophetae perscrutans et disserens singula quaeque rerum visibilium usquequo ad principium venerit illud in quo imperfectam materiam absque qualitatibus perviderit : scriptum namque est in eodem libello, dicente Enoch : « Universas materias perspexi. » Quod utique ita sentitur, quasi, Omnes materiae divisiones pervidi, quae ab una in singulas quasque diruptae sunt species, id est hominum, vel animalium, vel coeli, vel solis, vel omnium quae in hoc mundo sunt. Post haec jam omnia quae sunt a Deo facta esse, et nihil esse quod factum non sit praeter naturam Patris et Filii et Spiritus sancti, prout potuimus in superioribus demonstravimus : et quod volens Deus qui natura bonus est, habere quibus bene faceret, et qui adeptis beneficiis suis laetarentur, fecisset dignas creaturas, id est quae eum digne capere possent, quos et genuisse se filios dicit. Fecit autem omnia in numero et mensura. Nihil enim Deo vel sine fine, vel sine mensura est. Virtute enim sua omnia comprehendit, et ipse nullius creaturae sensu comprehensus est. Illa enim natura soli sibi cognita est. Solus enim Pater novit Filium, et solus Filius novit Patrem, et solus Spiritus sanctus perscrutatur etiam alta Dei.

35. Yet perhaps someone will ask whether we can also receive some occasion for this understanding from the Scriptures. Something of this kind seems to me to be signified in the Psalms, when it is said by the Prophet: "Thine imperfect substance did mine eyes see." Wherein the mind of the Prophet, examining the beginnings of things with a more piercing gaze, and separating matter from qualities by thought and reason alone, seems to have perceived the imperfect substance of God, which assuredly when qualities have been added is understood to be perfected. Moreover, in his book Enoch also speaks thus: "I walked even unto the imperfect," which very thing I think can similarly be understood, namely, that the mind of the prophet walked, searching through and discussing each several thing among visible things until he came to that beginning in which he beheld imperfect matter without qualities; for it is written in the same little book, Enoch saying: "I beheld all matters." Which assuredly is so understood as if he said: "I beheld all the divisions of matter, which have been broken apart from one into each several kind, that is, of men, or of animals, or of heaven, or of the sun, or of all things that are in this world." After these things, that all things which exist were made by God, and that there is nothing which was not made save the nature of the Father and the Son and the Holy Spirit, we have demonstrated in the preceding books so far as we were able; and that God, Who is good by nature, wishing to have beings to whom He might do good, and who might rejoice in having obtained His benefits, made worthy creatures, that is, creatures able worthily to receive Him, whom He also says that He has begotten as sons. Moreover, He made all things in number and measure. For to God nothing is either without limit or without measure. For by His power He comprehends all things, and He Himself is comprehended by the sense of no creature. For that nature is known to itself alone. For the Father alone knows the Son, and the Son alone knows the Father, and the Holy Spirit alone searches even the deep things of God.

VERSIO HIERONYMI.

Version of Jerome.

Si enim Patrem cognoscit Filius, videtur in eo quod novit Patrem, posse eum comprehendere : ut si dicimus artificis animum artis scire mensuram. Nec dubium, quin si Pater sit in Filio, et comprehendatur ab eo in quo est. Sin autem

For if the Son knows the Father, He seems, in that He knows the Father, to be able to comprehend Him; just as if we say that the mind of a craftsman knows the measure of his art. Nor is there any doubt that if the Father is in the Son, He is also comprehended by Him in Whom He is. But if

Editors' notes and page, col. 409

Footnotes

(77) ‹call not on this foot› · call in col 409

⁷⁷ Psal. CXXXVIII, 16.

77 Psalm 138:16.

(printed under page 209)

(60) ‹call not on this foot; Latin-text note› · call in col 409

Ita optime mss. Male editi, « imperfectum meum viderunt oculi tui ; » ex sequentibus enim liquet Origenem vitiosa lectione deceptum existimasse non Deum prophetæ, sed prophetam « imperfectum » Dei vidisse. Paulo post mss. ; « a qualitatibus dividens. » Editi, « a quantitatibus dividens. »

So the manuscripts, very well. The printed editions wrongly [read] "imperfectum meum viderunt oculi tui"; for it is clear from what follows that Origen, misled by a faulty reading, thought that it was not God who saw the prophet's "imperfect" but the prophet who saw God's. A little later the manuscripts [read] "a qualitatibus dividens"; the printed editions, "a quantitatibus dividens."

(printed under page 209)

(61) ‹call not on this foot; Latin-text note› · call in col 409

Quæque rerum visibilium. Hæc desunt in antea editis, sed habentur in mss. Ibidem mss., « ad principium venerit. » Editi, « ad principium veniret. » Mox mss., « absque qualitatibus perviderit. » Editi, « absque quantitatibus pervidet. »

"Quaeque rerum visibilium": these words are wanting in the earlier editions but are found in the manuscripts. In the same place the manuscripts [read] "ad principium venerit"; the printed editions, "ad principium veniret." Next, the manuscripts [read] "absque qualitatibus perviderit"; the printed editions, "absque quantitatibus pervidet."

(printed under page 209)

(62) ‹natura bonus› · call in col 409

Bonus. Deest in antea editis, at reperitur in omnibus mss.

"Bonus": wanting in the earlier editions, but found in all the manuscripts.

(printed under page 209)

(63) ‹Si enim Patrem cognoscit Filius› · call in col 409 (Jerome's version)

Si enim Patrem cognoscit Filius, etc. Sanctus Hieronymus epist. 94 ad Avitum hæc quæ ad hunc locum pertinere videntur, affert e lib. iv Περὶ ἀρχῶν, sed Rufinus quoniam catholicæ fidei ea repugnare putabat, in versione sua omisit. Verba Græca quæ postremæ hujus fragmenti parti respondent, exhibet Justinianus ad calcem epistolæ ad Menam. Vide lib. ii Origenianorum, quæstion. 2.

"Si enim Patrem cognoscit Filius," etc.: Saint Jerome, in letter 94 to Avitus, cites from Book IV of the Περὶ ἀρχῶν these words, which seem to belong to this passage; but Rufinus, because he thought them contrary to the catholic faith, left them out of his version. The Greek words answering to the last part of this fragment Justinian gives at the end of his letter to Menas. See Origeniana, book II, question 2.

(printed under page 209)

Page

running head: 409 LIBER QUARTUS.
marginal letters: A tuetur, et; B posse similiter; C demonstravimus :; D sanctus perscrutatur
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter set (VERSIO HIERONYMI.); begins with fragment tuetur from contuetur; ends mid-word au-
other: the word autem was split at the column break and stands whole here (joined on receipt); check that the English reads whole across the break into col 410

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comprehensionem eam dicimus, ut non solum sensu quis et sapientia comprehendat, sed et virtute et potentia cuncta teneat qui cognovit, non possumus dicere, quod comprehendat Filius Patrem.

we call comprehension that whereby he who has known not only comprehends by thought and wisdom, but also holds all things by power and might, we cannot say that the Son comprehends the Father.

Εἰ δὲ ὁ Πατὴρ ἐμπεριέχει τὰ πάντα, τῶν δὲ πάντων τέ ἐστιν ὁ Υἱὸς, δῆλον ὅτι καὶ τὸν Υἱόν. Ἄλλος δέ τις ζητήσει εἰ ἀληθὲς τὸ ὁμοίως τὸν Θεὸν ὑφ' ἑαυτοῦ γινώσκεσθαι, τῷ γινώσκεσθαι αὐτὸν ὑπὸ τοῦ Μονογενοῦς· καὶ ἀποφανεῖται ὅτι τὸ εἰρημένον· Ὁ Πατὴρ ὁ πέμψας μὲ μείζων μου ἐστὶν, ἐν πᾶσιν ἀληθές. Ὥστε καὶ ἐν τῷ νοεῖν ὁ Πατὴρ μειζόνως καὶ τρανοτέρως καὶ τελειοτέρως νοεῖται ὑφ' ἑαυτοῦ, ἢ ὑπὸ τοῦ Υἱοῦ.

And if the Father encompasses all things, and the Son is among all things, it is clear that He also encompasses the Son. And someone else will inquire whether it is true that God is known by Himself in the same way as He is known by the Only-begotten; and he will declare that what was said, "The Father Who sent Me is greater than I," is true in all respects. So that in understanding also, the Father is understood more greatly and more clearly and more perfectly by Himself than by the Son.

Omnis igitur creatura intra certum apud eum numerum mensuramque distinguitur, id est vel rationabilium numerus, vel mensura materiae corporalis : ut quoniam necesse erat uti corporibus intellectualem naturam, quae et commutabilis et convertibilis deprehenditur ea ipsa conditione qua facta est (quod enim non fuit, et esse coepit, etiam hoc ipso naturae mutabilis designatur), ideo nec substantialem habeat vel virtutem vel malitiam, sed accidentem. Quoniam ergo, ut diximus, mutabilis et convertibilis erat natura rationabilis, ita ut pro meritis etiam diverso corporis uteretur indumento illius vel illius qualitatis, necessarium fuit ut sicut diversitates praenoscebat Deus futuras vel animarum vel virtutum spiritalium, ita etiam naturam corpoream faceret, quae permutatione qualitatum in omnia quae res posceret conditoris arbitrio mutaretur. Quam tandiu necesse est permanere, quandiu permanent ea quae indigent ejus indumento : semper autem erunt rationabiles naturae quae indigent indumento corporeo : semper ergo erit natura corporea cujus indumentis uti necesse est rationabiles creaturas : nisi quis putet posse se ullis assertionibus osten-

Every creature, therefore, is marked out with Him within a definite number and measure, that is, either the number of rational beings, or the measure of bodily matter: so that, since it was necessary for the intellectual nature—which is found to be both changeable and convertible by the very condition whereby it was made (for that which was not, and began to be, by this very fact also is designated as of a mutable nature)—to make use of bodies, therefore it has neither virtue nor malice as substantial, but as accidental. Since therefore, as we have said, the rational nature was mutable and convertible, in such a way that according to its merits it would also use a diverse bodily garment of this or that quality, it was necessary that just as God foreknew the future diversities either of souls or of spiritual powers, so also He should make a bodily nature which by the change of qualities might at the will of the Creator be changed into all things that the case should demand. And this nature must needs endure so long as the things endure which stand in need of its garment; now there will always be rational natures which stand in need of a bodily garment; therefore there will always be a bodily nature, the garments of which rational creatures must needs use—unless someone should think that he can by any assertions

VERSIO HIERONYMI.

Version of Jerome.

Si quis autem potuerit

But if anyone shall have been able

Editors' notes and page, col. 410

Footnotes

(64) ‹call not on this foot; Jerome's version› · call in col 410 (column not certain from the foot)

Caute lege.

Read with caution.

(printed under page 209) (64*) ‹call not on this foot› · call in col 410 (column not certain from the foot) Sensus Græci Justinian. est : omnino verum esse declarabit quod dictum est : « Pater qui misit me major me est. » Edit. Patrol.

The sense of Justinian's Greek is: "he will show that what was said is entirely true: 'The Father Who sent Me is greater than I.'" Editor of the Patrologia.

(printed under page 209)

Page

running head: [LIB]ER QUARTUS. 410
marginal letters: A tem comprehensionem; B μὲ μείζων; C hoc ipso; D cesse est
old-edition numerals: 194 before semper autem
other: first paragraph (tem comprehensionem ... Filius Patrem.) and lower sections (Omnis igitur ... Si quis autem potuerit) are Latin only, no Greek printed; editors' matter set (VERSIO HIERONYMI.); begins with fragment tem from autem; ends mid-word osten-; facing Latin in right sub-column of A-B (Pater vero omnia ... quam a Filio.) not set

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dere quod possit natura rationabilis absque ullo corpore vitam degere. Sed quam difficile sit, et quam pene impossibile intellectui nostro, in superioribus singula disserentes ostendimus.

show that a rational nature can live its life without any body. Yet how difficult this is, and how almost impossible for our understanding, we have shown in the preceding books when discussing each point.

ostendere incorporalem rationabilemque naturam, cum exspoliaverit se corpore, vivere per semetipsam, et in pejori conditione esse quando corporibus vestitur; in meliori, quando illa deponit : nulli dubium est corpora non principaliter subsistere, sed per intervalla et ob varios motus rationabilium creaturarum nunc fieri, ut qui his indigent, vestiantur : et rursum cum illa depravatione lapsuum se ad meliora correxerint, dissolvi in nihilum : et hac semper successione variari.

to show that an incorporeal and rational nature, when it has stripped itself of the body, lives by itself, and is in a worse condition when it is clothed with bodies, and in a better when it lays them aside, no one doubts that bodies do not subsist primarily, but are now made at intervals and on account of the various movements of rational creatures, so that those who stand in need of them may be clothed; and again, when from that depravity of their falls they have corrected themselves towards better things, are dissolved into nothing, and are always varied by this succession.

36. Puto sane operi huic nostro contrarium non videri si etiam de immortalitate rationabilium naturarum quam possumus breviter repetamus. Omnis qui participat alicujus cum eo qui ejusdem rei particeps est, sine dubio unius substantiae est, uniusque naturae. Ut puta omnes oculi lucis participant, et ideo omnes oculi, qui de luce participant, unius naturae sunt. Sed licet omnis de luce participet oculus, tamen quoniam alius acutius, alius obtusius videt, non omnis oculus aequaliter de luce participat. Et rursum : Omnis auditus vocem vel sonum recipit, et ideo omnis auditus unius naturae est. Verum pro qualitate puri et sinceri auditus unusquisque velocius audit, vel tardius. Transeamus ergo ab his sensibilibus exemplis ad intellectualium contemplationem.

36. Now I think that it will not seem contrary to this work of ours if we also repeat as briefly as we can concerning the immortality of rational natures. Everyone who partakes of something has without doubt one substance and one nature with him who is a partaker of the same thing. As, for example, all eyes partake of light, and therefore all eyes which partake of light are of one nature. Yet although every eye partakes of light, nevertheless, since one sees more sharply and another more dimly, not every eye partakes equally of light. And again: every sense of hearing receives voice or sound, and therefore every sense of hearing is of one nature. Yet according to the quality of pure and clear hearing, each one hears more quickly or more slowly. Let us pass over, therefore, from these perceptible examples to the contemplation of intellectual things.

Omnis mens quae de intellectuali luce participat, cum omni mente quae simili modo de intellectuali luce participat, unius sine dubio debet esse naturae. Si ergo coelestes virtutes intellectualis lucis, id est, divinae naturae per hoc quod sapientiae et sanctificationi participant, participium sumunt, et humanae animae ejusdem lucis et sapientiae participium sumpserunt, et ita sunt unius naturae ad invicem uniusque substantiae. Incorruptae autem sunt et immortales coelestes virtutes, immortalis sine dubio et incorrupta erit etiam animae humanae sub-

Every mind which partakes of intellectual light ought without doubt to be of one nature with every mind which in like manner partakes of intellectual light. If therefore the heavenly powers take a share of intellectual light, that is, of the divine nature, through the fact that they partake of wisdom and sanctification, human souls also have taken a share of the same light and wisdom, and thus are of one nature with one another and of one substance. Now the heavenly powers are incorruptible and immortal; without doubt the substance of the human soul also will be immortal and incorruptible.

VERSIO HIERONYMI.

Version of Jerome.

Intellectualem rationabilemque naturam sentit Deus et unigenitus Filius ejus et Spiritus sanctus : sentiunt Angeli et Potestates, caeteraeque Virtutes; sentit interior homo qui ad imaginem et similitudinem Dei conditus est. Ex quo concluditur Deum et haec quodammodo unius esse substantiae.

God and His only-begotten Son and the Holy Spirit possess an intellectual and rational nature; the Angels and Powers and the rest of the Virtues possess it; the inner man who was created after the image and likeness of God possesses it. From which it is concluded that God and these are in a certain way of one substance.

Editors' notes and page, col. 411

Footnotes

(65) ‹call not on this foot› · call in col 411 (column not certain from the foot)

Caute lege.

Read with caution.

(printed under page 210)

(66) ‹call not on this foot; Jerome's version› · call in col 411 (column not certain from the foot)

Si quis autem potuerit ostendere, etc. Hoc item fragmentum exhibet ibidem Hieronymus e lib. iv Περὶ ἀρχῶν, a Rufino autem utpote erroneum dissimulatum est. Vide lib. ii Origenian., q. 11, num. 9.

"Si quis autem potuerit ostendere," etc.: this fragment too Jerome gives in the same place from Book IV of the Περὶ ἀρχῶν; but Rufinus passed it over in silence as erroneous. See Origeniana, book II, question 11, number 9.

(printed under page 210)

(67) ‹call not on this foot; Latin-text note› · call in col 411

Sic omnes codd. mss. Editi, « utputa omnes oculi qui lucis participant, unius naturæ sunt. » Infra mss., « unius sine dubio debet esse naturæ. » Editi, « ejusdem sine dubio debet esse naturæ. » Mox mss., « sapientiæ et sanctificationi participant. » Editi, « de ipsa sanctificatione participant. »

So all the manuscript codices. The printed editions [read] "utputa omnes oculi qui lucis participant, unius naturae sunt." Below, the manuscripts [read] "unius sine dubio debet esse naturae"; the printed editions, "ejusdem sine dubio debet esse naturae." Next, the manuscripts [read] "sapientiae et sanctificationi participant"; the printed editions, "de ipsa sanctificatione participant."

(printed under page 210)

(68) ‹rationabilemque naturam› · call in col 411 (Jerome's version)

Intellectualem rationabilemque naturam, etc. Hæc quæ e libro quarto Περὶ ἀρχῶν profert Hieronymus in epist. ad Avitum, omissa sunt a Rufino. Vide lib. ii Origenian., q. 1, num. 5, 6, 7.

"Intellectualem rationabilemque naturam," etc.: these words, which Jerome brings forward from the fourth book of the Περὶ ἀρχῶν in his letter to Avitus, were omitted by Rufinus. See Origeniana, book II, question 1, numbers 5, 6, 7.

(printed under page 210)

(69) ‹participium sumpserunt› · call in col 411

Sic mss. In editis omittitur : « et humanæ animæ ejusdem lucis et sapientiæ participium sumpserunt. »

So the manuscripts. In the printed editions "et humanae animae ejusdem lucis et sapientiae participium sumpserunt" is omitted.

(printed under page 210)

Page

running head: 411 ORIGENIS
marginal letters: A ostendere (66) incorpora-; B videri si; C VERSIO HIERONYMI.; D pium sumpserunt
old-edition numerals: (none)
other: Latin only, no Greek printed; editors' matter set (VERSIO HIERONYMI.); begins with fragment dere from ostendere; ends mid-word sub-

PG 11:412

stantia. Non solum autem, sed quoniam ipsa Patris et Filii et Spiritus sancti natura, cujus solius intellectualis lucis universa creatura participium trahit, incorrupta est et aeterna, valde consequens et necessarium est etiam omnem substantiam quae aeternae illius naturae participium trahit, perdurare etiam semper, et incorruptibilem esse et aeternam, ut divinae bonitatis aeternitas etiam in ea intelligatur, dum et aeterni sunt hi qui ejus beneficia consequuntur. Sed sicut percipiendae lucis diversitas servata est in exemplis, cum vel obtusior vel acutior obtutus designatus est intuentis : ita etiam de Patris et Filii et sancti Spiritus participatione servanda est pro intentione sensus vel mentis capacitate diversitas. Alioquin consideremus, si non etiam impium videtur ut mens quae Dei capax est, substantialem recipiat interitum : tanquam hoc ipsum quod intelligere Deum potest et sentire, non ei sufficere possit ad perpetuitatem, maxime cum etiamsi per negligentiam decidat mens ne pure et integre in se recipiat Deum, semper tamen habeat in se velut semina quaedam reparandi ac renovandi melioris intellectus, cum ad imaginem et similitudinem Dei qui creavit eum, interior homo qui et rationalis dicitur, renovatur. Propter quod et propheta dicit : « Reminiscentur et convertentur ad Dominum omnes fines terrae, et adorabunt in conspectu ejus familiae omnes gentium. »

And not only so, but since the very nature of the Father and the Son and the Holy Spirit, of Whose intellectual light alone the universal creation draws a share, is incorruptible and eternal, it is very consistent and necessary that every substance also which draws a share of that eternal nature should likewise endure always, and be incorruptible and eternal, so that the eternity of the divine goodness may also be understood in it, seeing that those who obtain His benefits are also eternal. Yet just as a diversity in receiving light was preserved in the examples, when either a dimmer or a sharper gaze of the beholder was designated, so also concerning participation in the Father and the Son and the Holy Spirit a diversity must be preserved according to the intentness of the mind or its capacity. Otherwise let us consider whether it does not even seem impious that a mind which is capable of God should admit of substantial destruction, as though the very fact that it is able to understand and perceive God could not suffice for its perpetuity—especially since, even if through negligence the mind should fall away so as not purely and wholly to receive God into itself, it nevertheless always has within itself as it were certain seeds for restoring and renewing a better understanding, when the inner man, who is also called rational, is renewed after the image and likeness of God Who created him. On which account the prophet also says: "All the ends of the earth shall remember and be turned unto the Lord, and all the families of the nations shall worship in His sight."

37. Si quis vero audet substantialem corruptionem dare ei qui secundum imaginem et similitudinem Dei factus est, ut ego puto, etiam in ipsum Filium Dei causam impietatis extendit. Imago namque Dei etiam ipse appellatus est in Scripturis. Aut certe accuset qui haec ita vult, Scripturae auctoritatem quae dicit ad imaginem Dei factum esse hominem : in quo et manifeste divinae imaginis cognoscuntur indicia, non per effigiem corporis quae corrumpitur, sed per animi prudentiam, per justitiam, per moderationem, per virtutem, per sapientiam, per disciplinam, per omnem denique virtutum chorum, quae cum Deo insint per substantiam, in homine possunt esse per industriam, et per imitationem Dei, sicut et Dominus designat in Evangelio, dicens : « Estote ergo misericordes sicut et Pater vester misericors est. » Et, « Estote perfecti sicut et Pater vester perfectus est. » Unde evidenter ostenditur quod in Deo quidem hae omnes virtutes semper sunt, nec unquam accedere possunt aut

37. But if anyone dares to ascribe substantial corruption to him who was made after the image and likeness of God, he extends, as I think, the charge of impiety even unto the Son of God Himself. For He Himself also is called the image of God in the Scriptures. Or at any rate let him who wishes these things to be so accuse the authority of Scripture, which says that man was made after the image of God; in whom also the tokens of the divine image are manifestly recognized, not through the form of the body which is corrupted, but through prudence of mind, through righteousness, through moderation, through courage, through wisdom, through discipline, in fine through the whole chorus of virtues, which, whereas they are in God by substance, can be in man through diligence and through imitation of God, just as the Lord also designates in the Gospel, saying: "Be ye therefore merciful, even as your Father is merciful." And: "Be ye perfect, even as your Father is perfect." Whence it is evidently shown that in God indeed all these virtues always exist, and can never either accrue or

Editors' notes and page, col. 412

Footnotes

(78–80) ‹scripture references› · call in col 412 ⁷⁸ Ps. XXII, 27. ⁷⁹ Luc. VI, 36. ⁸⁰ Matth. V, 48.

78 Psalm 22:27 [as printed]. 79 Luke 6:36. 80 Matthew 5:48.

(printed under page 210)

(70) ‹call not on this foot; Latin-text note› · call in col 412 (column not certain from the foot)

Sic mss. Editi vero : « non autem sicut ipsa Patris et Filii... participium trahit, quæ incorrupta est et æterna. Unde valde conveniens et necessarium est. »

So the manuscripts; but the printed editions [read] "non autem sicut ipsa Patris et Filii... participium trahit, quae incorrupta est et aeterna. Unde valde conveniens et necessarium est."

(printed under page 210)

(71) ‹Imago namque Dei› · call in col 412

Dei. Deest in editis, sed habetur in mss.

"Dei": wanting in the printed editions, but found in the manuscripts.

(printed under page 210)

Page

running head: ORIGENIS 412
marginal letters: A stantia (70). Non; B impium videtur; C nem dare; D Pater vester
old-edition numerals: (none)
other: Latin only, no Greek printed; begins with fragment stantia from substantia

PG 11:413

recedere, ab hominibus vero paulatim et singulae quaeque conquiruntur. Unde etiam consanguinitatem quamdam per haec habere videntur ad Deum : et cum Deus omnia noverit, et nihil eum rerum intellectualium ex se lateat (solus enim Deus Pater et unigenitus Filius ejus, et Spiritus sanctus non solum eorum quae creavit, verum etiam sui scientiam tenet) potest tamen et rationabilis mens proficiens a parvis ad majora, et a visibilibus ad invisibilia, pervenire ad intellectum perfectiorem. Est enim in corpore posita, et ex ipsis sensibilibus quae sunt corporea ad intellectualia proficit. Verum ne cui videatur indecenter dictum insensibilia esse quae intellectualia sunt, utemur exemplo sententiae Salomonis dicentis : « Sensum quoque divinum invenies. » In quo ostendit non corporali sensu, sed alio quodam quem divinum nominat, ea quae intellectualia sunt, requirenda. Hoc autem sensu nobis intuendum est etiam de his singulis quae supra diximus, rationabilibus, et hoc sensu audienda sunt ista quae loquimur, et consideranda quae scribimus. Nam divina natura, etiam taciti quae intra nos volvamus, agnoscit. De his autem quae diximus, vel de reliquis quae consequentia sunt, secundum hanc formam quam supra exposuimus, sentiendum est.

to withdraw, whereas by human beings each single thing is sought out little by little. Whence also through these things they seem to have a certain kinship to God; and although God knows all things, and none of the intellectual things is hidden from Him of Himself (for God the Father alone and His only-begotten Son and the Holy Spirit holds the knowledge not only of the things which He created, but also of Himself), nevertheless the rational mind also, advancing from small things to greater, and from visible things to invisible, can arrive at a more perfect understanding. For it is placed in a body, and from the very sensible things which are corporeal it advances to intellectual things. Yet lest it seem to anyone unfittingly said that the things which are intellectual are insensible, we shall use the example of the saying of Solomon, who says: "You shall also find a divine sense" (Prov. 2:5). Wherein he shows that the things which are intellectual are to be sought out not by bodily sense, but by a certain other sense which he calls divine. With this sense, moreover, we must look also into each of these rational matters of which we have spoken above, and with this sense must the things which we speak be heard, and the things which we write be considered. For the divine nature recognizes even what we silently turn over within ourselves. Concerning the things which we have said, therefore, or concerning the remaining things which follow, one must think according to this pattern which we have set forth above.

Editors' notes and page, col. 413

Footnotes

(72) ‹unigenitus Filius› · call in col 413

In editis deest, « unigenitus ejus. »

"unigenitus ejus" is wanting in the printed editions.

(printed under page 211, above the rule)

(73) ‹indecenter› · call in col 413

Indecenter. Omittunt editi, sed restituunt mss. Ibidem mss., « utemur exemplo. » Editi, « utatur exemplo. »

"Indecenter": the printed editions omit it, but the manuscripts restore it. In the same place the manuscripts [read] "utemur exemplo"; the printed editions, "utatur exemplo."

(printed under page 211, above the rule)  (printed under page 211)